English
English version 'The aspect of phenomena pervades the entire space realm': This is called 'self-awareness' (Svāsaṃvedana). (Aspect of phenomena: refers to the appearance of all things). 'Being apart from the aspect of anger pervades the entire space realm': This is called 'awakening others' (Parasaṃvedana). (Aspect of anger: refers to the appearance of hatred). 'Being apart from the aspect of ignorance pervades the entire space, the single aspect of the Dharma realm is the equal Dharmakaya of the Tathagata': This is called 'complete awakening' (Ubhayasaṃvedana). Understanding the meaning of the three realms. The meaning of 'awakening' is that the mind-essence is free from desire. The state of being free from desire is equivalent to pervading the entire space realm, this is 'self-awareness'. Being apart from the ** aspect (according to the above, it is called 'awakening others'), being apart from the non-** aspect (according to the above, it is called 'complete awakening'), this is called the three poisons escaping the three realms. (** aspect and non-** aspect are missing in the original text, so they cannot be translated here). Understanding the three doors of liberation: Leaving the mind and entering the door of emptiness liberation (Śūnyatā); leaving form and entering the door of signlessness liberation (Animitta); simultaneously leaving mind and form and entering the door of wishlessness liberation (Apraṇihita). Understanding the meaning of the five dharmas: Leaving the mind is called 'non-arising'; leaving form is called 'non-birth'; simultaneously leaving mind and form is the absence of delusion; leaving the mind is right knowledge (Samyag-jñāna); mixed form is Suchness (Tathatā); simultaneously leaving mind and form is right knowledge Suchness. Understanding the three self-natures: Leaving the mind, the self-nature of delusion does not arise; leaving form, the self-nature of dependent origination does not arise; simultaneously leaving mind and form is the accomplishment of self-nature. Understanding the two non-selves: Leaving the mind and attaining the non-self of persons (Pudgala-nairātmya); leaving form and attaining the non-self of dharmas (Dharma-nairātmya); simultaneously leaving mind and form, one attains the wisdom of the two non-selves. Understanding the three acceptances (Kṣānti): Original nature non-arising acceptance (Prakṛti-anutpāda-kṣānti); natural non-arising acceptance (Svabhāva-anutpāda-kṣānti); or suffering non-arising acceptance (Duḥkha-anutpāda-kṣānti). Leaving the mind and realizing the original nature non-arising acceptance; leaving form and attaining the natural non-arising acceptance; simultaneously leaving mind and form, one realizes the or suffering non-arising acceptance. Understanding the meaning of the three virtues (cultivation, cessation, manifestation): Mahaprajna (Mahā-prajñā) liberation Dharmakaya (Dharmakāya). Leaving the mind manifests the principle. Great wisdom is called Mahaprajna; leaving form manifests liberation; simultaneously leaving mind and form manifests the Dharmakaya. Understanding the three bodies (transformation, reward, dharma): Leaving the mind one attains the transformation body (Nirmāṇakāya); leaving form one attains the reward body (Saṃbhogakāya); simultaneously leaving mind and form one attains the Dharmakaya. Understanding the six perfections (Paramita): Giving has three aspects (material giving, fearlessness giving, dharma giving): Leaving the mind is material giving; leaving form is fearlessness giving; simultaneously leaving mind and form is called dharma giving. Or there are three aspects (gathering beings, gathering good dharmas, gathering precepts): Leaving the mind gathers deluded beings (transformation body); leaving form gathers scattered good dharmas (reward body); simultaneously leaving mind and form, one obtains all precepts (dharma body). Patience has three aspects (patience with resentment and harm, acceptance of suffering, discerning the Dharma): Leaving the mind one obtains superior patience; leaving form one obtains intermediate patience. --------------------------------------------------------------------------------
Chinese
俱离得下 精进三(被甲。摄善。利乐) 离心得被甲 离色得摄善 俱离得利乐 禅有三(安住静虑。辩事静虑。引发静虑) 离心得安住 离色得引发 俱离得辩事 惠有三(生空无分别惠。法空无分别惠。俱空无分别惠) 离心得生空无分别惠 离色得次俱离得下常依此三修行 又傍通三觉断三毒出三界入三解脱门 离三性得二无我证三生显三德成三身(已上第一方便正义。傍通语竟名总彰佛体) 皆以离心离色通一切故名总彰 五根总是惠门(见闻觉知总数通色)释意根不动是智门 意识不动是开智慧门总结竟 若不得方便正不动。是正动即落邪定。贪着禅味堕二乘涅槃。不动以得方便正定即圆寂是大涅槃 通大涅槃是圆满。圆满是大涅槃。色不动圆满。心不动。是智用。是知色不动。是慧用。是见俱不动。是开佛知见得大涅槃。涅槃是不动知见。是正语(第二入维摩经通经)第三皆以心不思口不议通一切法。从诸解脱至入不二法门 于眼入(远尘)于色起(离垢)示现法不思议诸天世人莫能知(了无)于色法入(离垢)于眼起(远尘)观眼无生无自性说空寂灭无所有(了无异)又于眼根中入正受(根不碍尘)于色法中三昧起(尘不碍根。已上。了无异)又于眼入(无碍道)于色法中三昧起(解脱道)又于眼 现代汉语译本 俱离得下：精进有三种（被甲，指披上铠甲般的精进；摄善，指摄取一切善法；利乐，指利益一切众生，令其安乐）。 离心得被甲，即舍离分别心才能获得披甲精进；离色得摄善，即舍离色相才能获得摄取善法；俱离得利乐，即心与色相都舍离才能获得利益众生的安乐。 禅有三种（安住静虑，指安住于寂静的思虑中；辩事静虑，指能够辨别事理的静虑；引发静虑，指引发智慧的静虑）。 离心得安住，即舍离分别心才能安住于静虑；离色得引发，即舍离色相才能引发智慧；俱离得辩事，即心与色相都舍离才能辨别事理。 惠有三种（生空无分别惠，指体悟众生皆空的无分别智慧；法空无分别惠，指体悟诸法皆空的无分别智慧；俱空无分别惠，指体悟众生与诸法皆空的无分别智慧）。 离心得生空无分别惠，即舍离分别心才能获得众生皆空的无分别智慧；离色得法空无分别惠，即舍离色相才能获得诸法皆空的无分别智慧；俱离得俱空无分别惠，即心与色相都舍离才能获得众生与诸法皆空的无分别智慧。常依此三种智慧修行。 又傍通三觉（自觉、觉他、觉行圆满），断三毒（贪、嗔、痴），出三界（欲界、色界、无色界），入三解脱门（空解脱门、无相解脱门、无作解脱门）。 离三性（遍计所执性、依他起性、圆成实性）得二无我（人无我、法无我），证三生（过去、现在、未来），显三德（法身德、般若德、解脱德），成三身（法身、报身、应身）。（以上是第一方便正义，傍通语完毕，名为总彰佛体） 皆以离心离色通一切法，所以名为总彰。 五根（眼根、耳根、鼻根、舌根、身根）总是智慧之门（见、闻、觉、知总数通于色法）。释意根不动是智门，意识不动是开智慧门。总结完毕。 若不得方便正不动，是正动即落邪定。贪着禅味堕二乘涅槃。不动以得方便正定即圆寂是大涅槃。 通大涅槃是圆满。圆满是大涅槃。色不动圆满，心不动，是智用。是知色不动，是慧用。是见俱不动，是开佛知见得大涅槃。涅槃是不动知见，是正语。（第二入《维摩经》通经） 第三皆以心不思口不议通一切法。从诸解脱至入不二法门。 于眼入（远尘，指远离尘垢），于色起（离垢，指脱离垢染），示现法不思议，诸天世人莫能知（了无）。于色法入（离垢），于眼起（远尘），观眼无生无自性，说空寂灭无所有（了无异）。 又于眼根中入正受（根不碍尘），于色法中三昧起（尘不碍根。已上。了无异）。又于眼入（无碍道），于色法中三昧起（解脱道）。又于眼...
English
English version 'Kuli De Xia': There are three kinds of diligence (Being Armored, referring to wearing armor-like diligence; Gathering Goodness, referring to gathering all good dharmas; Benefiting and Joying, referring to benefiting all sentient beings and bringing them joy). Leaving the Mind Attains Being Armored, meaning that only by abandoning the discriminating mind can one attain armored diligence; Leaving Form Attains Gathering Goodness, meaning that only by abandoning form can one attain gathering good dharmas; Both Leaving Attains Benefiting and Joying, meaning that only by abandoning both mind and form can one attain benefiting sentient beings and bringing them joy. There are three kinds of Dhyana (Dwelling in Quiet Contemplation, referring to dwelling in quiet contemplation; Discriminating Affairs in Quiet Contemplation, referring to being able to discriminate affairs and principles in quiet contemplation; Initiating Quiet Contemplation, referring to initiating wisdom through quiet contemplation). Leaving the Mind Attains Dwelling, meaning that only by abandoning the discriminating mind can one dwell in quiet contemplation; Leaving Form Attains Initiating, meaning that only by abandoning form can one initiate wisdom; Both Leaving Attains Discriminating, meaning that only by abandoning both mind and form can one discriminate affairs and principles. There are three kinds of Wisdom (Wisdom of No-Discrimination of the Emptiness of Sentient Beings, referring to the non-discriminating wisdom of realizing the emptiness of all sentient beings; Wisdom of No-Discrimination of the Emptiness of Dharmas, referring to the non-discriminating wisdom of realizing the emptiness of all dharmas; Wisdom of No-Discrimination of Both Emptinesses, referring to the non-discriminating wisdom of realizing the emptiness of both sentient beings and dharmas). Leaving the Mind Attains the Wisdom of No-Discrimination of the Emptiness of Sentient Beings, meaning that only by abandoning the discriminating mind can one attain the wisdom of no-discrimination of the emptiness of sentient beings; Leaving Form Attains the Wisdom of No-Discrimination of the Emptiness of Dharmas, meaning that only by abandoning form can one attain the wisdom of no-discrimination of the emptiness of dharmas; Both Leaving Attains the Wisdom of No-Discrimination of Both Emptinesses, meaning that only by abandoning both mind and form can one attain the wisdom of no-discrimination of the emptiness of both sentient beings and dharmas. Constantly rely on these three kinds of wisdom for practice. Furthermore, broadly connect to the Three Awakenings (Self-Awakening, Awakening Others, Perfecting Awakening and Practice), sever the Three Poisons (Greed, Hatred, Ignorance), exit the Three Realms (Desire Realm, Form Realm, Formless Realm), enter the Three Doors of Liberation (Emptiness Liberation Door, Signlessness Liberation Door, Non-Action Liberation Door). Leaving the Three Natures (Imaginary Nature, Dependent Nature, Perfected Nature) attains the Two No-Selves (No-Self of Persons, No-Self of Dharmas), proves the Three Lives (Past, Present, Future), reveals the Three Virtues (Dharma Body Virtue, Prajna Virtue, Liberation Virtue), accomplishes the Three Bodies (Dharma Body, Reward Body, Manifestation Body). (The above is the correct meaning of the first expedient, the broad connection language is finished, called the Total Manifestation of the Buddha Body) All are based on leaving the mind and leaving form to penetrate all dharmas, therefore it is called Total Manifestation. The Five Roots (Eye Root, Ear Root, Nose Root, Tongue Root, Body Root) are all doors of wisdom (Seeing, Hearing, Feeling, Knowing, the total number penetrates form). Explaining that the unmoving of the mind root is the wisdom door, the unmoving of consciousness is the door to opening wisdom. Conclusion finished. If one does not attain the correct unmoving through expedient, that correct moving will fall into wrong samadhi. Greedily clinging to the taste of Dhyana will fall into the Nirvana of the Two Vehicles. Unmoving with the attainment of correct samadhi through expedient is perfect stillness, which is Great Nirvana. Penetrating Great Nirvana is perfection. Perfection is Great Nirvana. The unmoving of form is perfection, the unmoving of mind is the function of wisdom. Knowing the unmoving of form is the function of wisdom. Seeing both unmoving is opening the Buddha's knowledge and vision and attaining Great Nirvana. Nirvana is unmoving knowledge and vision, which is correct speech. (Second, entering the Vimalakirti Sutra to penetrate the sutra) Third, all penetrate all dharmas with the mind not thinking and the mouth not speaking. From all liberations to entering the non-dual dharma door. Entering through the eye (far from dust, referring to being far from defilement), arising in form (leaving impurity, referring to escaping defilement), showing the inconceivable dharma, which gods and people cannot know (completely without). Entering through form (leaving impurity), arising in the eye (far from dust), observing the eye as without birth and without self-nature, speaking of emptiness, stillness, and without anything (completely without difference). Furthermore, entering correct reception in the eye root (the root does not obstruct dust), samadhi arises in form (dust does not obstruct the root. Above, completely without difference). Furthermore, entering through the eye (unobstructed path), samadhi arises in form (liberation path). Furthermore, in the eye... --------------------------------------------------------------------------------