Chinese
大正藏第 85 册 No. 2811 大乘百法明门论开宗义记序释 No. 2811 [cf. No. 2810] 大乘百法明门论开宗义记序释 夫遍知委照浑真俗于心源深慈普洽演半满于言派(云云)所言夫者。发语之端绪也。绪者蚕口总丝曰绪。此总因总而有故。又总者头绪之义。能成疋帛以蔽寒热满人所愿也。 言遍知者。谓凡夫迷闇都名不知。二乘虽知知有分齐。起智不遍不得遍知。地上菩萨超过前二。世出世间虽则有知。犹具微细所知障故。不能同佛号不遍知。唯有诸佛如来遍知三界六道一切众生心心数法。名曰遍知(云云) 言委照者。委者细也。照由明也。二乘之智能照人空。凡夫妄情执一切有。诸佛菩萨悟人法空。了真俗二谛。世间出世间并能委照 言浑真俗于心源者。混者杂和也。谓以真俗之法和杂于一心源。一心源能容于万法。诸佛菩萨为如是故。方可深慈普洽。洽者润泽也(云云) 言深慈者。凡曰众生尽没边执。佛因正智而超大悲。普运三界令出有无。实无众生得灭度者。离相之慈斯为深矣。见相慈悲而有二种。爱见合者客尘烦恼。依定发者是二乘人。无缘大慈离自他相。平等法界凡圣是同。宁于一如见自他别。凡圣同证慈具三种。凡人起我后 现代汉语译本： 《大乘百法明门论开宗义记序释》 No. 2811 [cf. No. 2810] 《大乘百法明门论开宗义记序释》 遍知一切，委细照了，真俗之理浑然一体于心源之中；深厚的慈悲普遍洽润，从言语的流派中演说圆满与不圆满的教义。（云云）所说的‘夫’字，是发语的开端。‘绪’的意思是蚕口吐出的总丝称为绪。这里指总括因缘而有。又，‘总’有头绪的含义，能织成布帛以遮蔽寒冷和暑热，满足人们的愿望。 所说的‘遍知’，是指凡夫迷惑昏暗，都可称为不知。二乘（声闻乘和缘觉乘）虽然知道，但所知有局限。生起的智慧不普遍，不能达到遍知。地上菩萨超过前两者，世间和出世间虽然都有所知，但仍然具有微细的所知障，因此不能像佛一样号称遍知。只有诸佛如来才能遍知三界六道一切众生的心和心所法，称为遍知。（云云） 所说的‘委照’，‘委’是细致的意思。‘照’是明白的意思。二乘的智能照见人空（人无我）。凡夫的妄情执着一切为有。诸佛菩萨觉悟人空和法空（法无我），了达真谛和俗谛两种真理，世间法和出世间法都能细致地照见。 所说的‘浑真俗于心源’，‘浑’是混合的意思。是指将真谛和俗谛的法混合于一心之源。一心之源能够容纳万法。诸佛菩萨正因为如此，才能深慈普洽。‘洽’是润泽的意思。（云云） 所说的‘深慈’，是指凡夫众生都沉没于边见执着之中。佛陀因为具有正智而超越了大悲。普遍地运转三界，使众生脱离有和无的束缚。实际上没有众生得到灭度，这种离相的慈悲才是深刻的。见相的慈悲有两种：与爱见结合的是客尘烦恼，依靠禅定而生起的是二乘之人。无缘大慈脱离了自他和众生的分别，平等对待法界，凡夫和圣人是相同的。哪里会在一如的境界中看到自他的差别呢？凡夫和圣人共同证得慈悲，具备三种特性。凡人先升起我执后
English
English version: The Preface and Explanation to the Meaning of Opening the Doctrine in the Treatise on the Hundred Dharmas of the Mahayana No. 2811 [cf. No. 2810] The Preface and Explanation to the Meaning of Opening the Doctrine in the Treatise on the Hundred Dharmas of the Mahayana To universally know and meticulously illuminate, blending the true and conventional in the source of the mind; profound compassion universally pervades, expounding complete and incomplete doctrines in the streams of speech. (Etc.) The word '夫' (fu), is the beginning of speech. '绪' (xu) means the total silk spun from the silkworm's mouth. Here, it refers to having a totality of causes and conditions. Also, '总' (zong) has the meaning of a beginning, capable of weaving cloth to shield from cold and heat, fulfilling people's wishes. The term '遍知' (bian zhi, universal knowledge) refers to the ignorance and darkness of ordinary beings, all of which can be called unknowing. Although the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) know, their knowledge is limited. The wisdom that arises is not universal, and they cannot achieve universal knowledge. Bodhisattvas on the bhūmis (stages) surpass the former two. Although they have knowledge in both worldly and supramundane realms, they still possess subtle obstructions to knowledge, and therefore cannot be called universally knowing like the Buddhas. Only the Tathāgatas, the Buddhas, universally know the minds and mental functions of all beings in the Three Realms and Six Paths, and are called universally knowing. (Etc.) The term '委照' (wei zhao, meticulous illumination), '委' (wei) means detailed. '照' (zhao) means clear. The wisdom of the Two Vehicles illuminates the emptiness of the person (ātma-śūnyatā). The deluded emotions of ordinary beings cling to the existence of everything. The Buddhas and Bodhisattvas awaken to the emptiness of both person and dharma (dharma-śūnyatā), understanding the two truths of the true and conventional, and can meticulously illuminate both worldly and supramundane dharmas. The phrase '浑真俗于心源' (hun zhen su yu xin yuan, blending the true and conventional in the source of the mind), '浑' (hun) means mixed. It refers to mixing the dharmas of the true and conventional in the source of the one mind. The source of the one mind can accommodate all dharmas. It is because of this that the Buddhas and Bodhisattvas can have profound compassion that universally pervades. '洽' (qia) means to moisten. (Etc.) The term '深慈' (shen ci, profound compassion) refers to ordinary beings who are submerged in biased attachments. The Buddha, because of possessing right wisdom, transcends great compassion. Universally operating in the Three Realms, causing beings to escape the bondage of existence and non-existence. In reality, there are no beings who attain liberation; this compassion that is free from characteristics is profound. Compassion with characteristics has two types: that which is combined with love and views is defiled by adventitious dust, and that which arises from samādhi is that of the Two Vehicles. Unconditioned great compassion is free from the distinction of self and others, treating the entire dharma realm equally, where ordinary beings and sages are the same. How could one see the difference between self and others in the oneness? Ordinary beings and sages jointly realize compassion, possessing three characteristics. Ordinary people first arise the attachment to self, then --------------------------------------------------------------------------------
Chinese
方慈济。名我缘慈。于自朋友亲眷之所生慈愍也。二乘之人见有众生。常被三苦五苦八苦交逼。以法度彼见众可度。号曰法缘慈。诸佛菩萨得平等之智。悟同体之悲。观一切众生如自子相。平等平等怨亲不偏(云云) 言演半满于言派者。且如世小儿上学。初学上大夫等为半字。后聚多字成一字者。令尽识会为满字。初为浅根之人。说应四谛十二因缘等小乘之教。随转理门但说六识。名半字教。后为诸菩萨信根深厚者。说诸了义大乘。建立八识中道之教。名满字也。派者分支引也(云云)。 寔由性相更会万法归于一如文义互融八藏驰于四辩 言寔由性相更会等者。寔者实也。若愚迷者性相将为异途。若融会者则万法同归一辙。若论举性不离其相。举相不离其性。亦举波不离水。举水不离波。水波同源本无异湿。所以万法同归一如也(云云) 且缘众性体本非异。都由见相翳真如。乳酪醍醐元一味。不了本末睹差殊。言文义互融等者。文者名句文也。义者所诠之理也 言八藏者。经律论杂藏等。大小乘各四藏也 言驰于者。驰者奔骛也。如鸟之翘骤于虚空。今驰四辩解畅之义。由四辩故驰骤于波涛。文义浅深藉海口而宣演(云云) 言四辩者。说法之时随其言音辞理无碍。名辞无碍辩。所说教法义理相从旷劫无 现代汉语译本： 方慈济（四种慈悲的其中一种）。名为我缘慈，是对自己的朋友亲眷所产生的慈悲怜悯。二乘（声闻乘和缘觉乘）之人见到众生，常常被三苦（苦苦、坏苦、行苦）五苦（生、老、病、死、怨憎会）八苦（生、老、病、死、爱别离、怨憎会、所求不得、五阴炽盛）交相逼迫，用法来度化他们，认为众生可以被度化，这叫做法缘慈。诸佛菩萨得到平等之智，领悟到同体大悲，观察一切众生如同自己的子女一样，平等对待，怨亲没有偏颇（等等）。 说到‘演半满于言派’，比如世俗的小孩上学，最初学习‘上’、‘大’、‘夫’等字是半字，后来聚集多个字组成一个字，让他们完全认识理解，这是满字。最初为浅根之人，说应四谛（苦、集、灭、道）、十二因缘等小乘的教义，随着转理门只说六识，这叫做半字教。后来为诸菩萨信根深厚者，说诸了义大乘，建立八识中道之教，这叫做满字。‘派’的意思是分支引申（等等）。 确实是因为性相相互融合，万法归于一如，文义相互融通，八藏（经、律、论、杂藏）奔流于四辩（义辩、法辩、辞辩、乐说辩）。说到‘寔由性相更会等者’，‘寔’就是‘实’。如果愚昧迷惑的人，认为性相是不同的途径，如果融会贯通的人，那么万法都归于同一条道路。如果谈到举性，不离其相；举相，不离其性。也像举波不离水，举水不离波，水和波同源，本来没有不同的湿性。所以万法同归一如（等等）。而且缘于众生的自性本体本来没有差异，都是因为见相遮蔽了真如。乳酪、醍醐原本是一种味道，不了解根本末端，就看到差别不同。 说到‘文义互融等者’，‘文’是指名句文，‘义’是指所诠释的道理。说到‘八藏’，是指经藏、律藏、论藏、杂藏等，大小乘各有四藏。说到‘驰于’，‘驰’是奔跑的意思，如同鸟在虚空中飞翔。现在用四辩来解释畅达的意义，因为有四辩的缘故，才能在波涛中奔腾。文义的浅深，凭借着海口来宣扬演说（等等）。说到‘四辩’，是指说法的时候，随着言音辞理没有障碍，叫做辞无碍辩。所说的教法义理相随，经历旷劫没有
English
English version: Fang Ciji (one of the four kinds of compassion). It is named 'Wo Yuan Ci', which is the compassion and pity generated towards one's own friends and relatives. People of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) see sentient beings constantly afflicted by the three sufferings (suffering of suffering, suffering of change, suffering of conditioned existence), the five sufferings (birth, old age, sickness, death, being apart from loved ones), and the eight sufferings (birth, old age, sickness, death, separation from loved ones, encountering the disliked, not obtaining what one seeks, the flourishing of the five aggregates). They use the Dharma to liberate them, believing that sentient beings can be liberated. This is called Dharma-nimitta Karuna (compassion based on Dharma). All Buddhas and Bodhisattvas attain the wisdom of equality, realizing the great compassion of oneness, observing all sentient beings as if they were their own children, treating them equally, without bias towards enemies or relatives (etc.). Regarding 'expounding the partial and complete in the lineage of words', for example, when secular children go to school, initially learning characters like 'shang' (above), 'da' (big), 'fu' (man) are partial characters. Later, gathering multiple characters to form a single character, allowing them to fully recognize and understand, this is a complete character. Initially, for people with shallow roots, explaining the teachings of the Four Noble Truths (duḥkha, samudaya, nirodha, marga), the Twelve Nidānas (dependent origination), etc., which are teachings of the Small Vehicle, and only explaining the six consciousnesses according to the turning of the principle, this is called the partial character teaching. Later, for Bodhisattvas with deep roots of faith, explaining the complete and definitive teachings of the Great Vehicle, establishing the teaching of the Eight Consciousnesses and the Middle Way, this is called the complete character. 'Lineage' means branching and extending (etc.). Indeed, it is because the nature and characteristics mutually merge, all dharmas return to oneness, the meaning of the text mutually interpenetrates, and the Eight Treasuries (Sūtra, Vinaya, Abhidharma, Miscellaneous) flow into the Four Eloquences (eloquence of meaning, eloquence of Dharma, eloquence of expression, eloquence of joyful speech). Regarding 'Shí yóu xìng xiāng gèng huì děng zhě', 'Shí' means 'real'. If ignorant and deluded people consider nature and characteristics to be different paths, if those who integrate and understand them, then all dharmas return to the same path. If discussing the nature, it is inseparable from its characteristics; if discussing the characteristics, it is inseparable from its nature. It is also like raising a wave is inseparable from water, and raising water is inseparable from a wave. Water and waves have the same source, and there is originally no different wetness. Therefore, all dharmas return to oneness (etc.). Moreover, the inherent nature of sentient beings is originally not different; it is all because seeing the form obscures the True Thusness (Tathātā). Milk, cheese, and ghee originally have one flavor; not understanding the root and the end, one sees differences. Regarding 'Wén yì hù róng děng zhě', 'Wén' refers to the names, phrases, and texts; 'Yì' refers to the principles explained. Regarding 'Eight Treasuries', it refers to the Sūtra Piṭaka, Vinaya Piṭaka, Abhidhamma Piṭaka, and Miscellaneous Piṭaka, with four treasuries each for the Small Vehicle and the Great Vehicle. Regarding 'chí yú', 'chí' means to run, like a bird flying in the sky. Now, the meaning of clear and unobstructed explanation is explained using the Four Eloquences. Because of the Four Eloquences, one can gallop in the waves. The shallowness and depth of the meaning of the text are proclaimed and expounded by relying on the mouth of the sea (etc.). Regarding 'Four Eloquences', it refers to when explaining the Dharma, there are no obstacles in the sound, words, and principles, which is called eloquence of expression. The teachings and principles that are explained follow each other, and after countless kalpas there is no --------------------------------------------------------------------------------