English
English version: And possessing the wondrous mind of the Four Wisdoms of Bodhi (si zhi pu ti, the enlightenment of four kinds of wisdom), and the qualities of the mind corresponding to the Great Perfect Mirror Wisdom (da yuan jing zhi, wisdom that reflects everything like a great round mirror), the flawless body and land (wu lou shen tu, pure body and land without afflictions and defects) manifested are of wondrous colors, thus enabling constant enjoyment of this true bliss. The Perfect Teaching also uses the causes and effects of the Ten Realms (shi fa jie, ten different states of existence), collectively referring to all actions as impermanent, and collectively referring to everything as arising and ceasing, but understanding that cause and effect are the true nature of reality (shi xiang, the true essence of things), impermanence is permanence, and arising and ceasing is neither arising nor ceasing, hence the saying 'When arising and ceasing cease, quiescence is bliss.' This is like not severing ignorance and craving but giving rise to luminous liberation, like melting ice into water, so the accomplishment of the Three Thousand Fruits is all called constant bliss. Next is the vertical inclusion, the phrase 'All conditioned things are impermanent' includes the Six Realms of Ordinary Beings (liu fan fa jie, the realms of six kinds of ordinary beings), because they are conditioned and defiled, so they are subject to arising and ceasing; the phrase 'subject to arising and ceasing' includes the realms of the Hearers and Solitary Realizers of the Treasury Teaching (zang jiao, Hinayana Buddhism) and the Common Teaching (tong jiao, teachings common to both Hinayana and Mahayana), because the world-transcending sages can know that they are subject to arising and ceasing; the phrase 'When arising and ceasing cease' includes the realm of the Bodhisattvas of the Distinct Teaching (bie jiao, distinct teachings), because they extinguish the two extremes and return to the Middle Way; the phrase 'quiescence is bliss' includes the realm of the Buddhas of the Perfect Teaching (yuan jiao, perfect teachings), because all dharmas are inherently in a state of quiescence from the beginning. Now, only using these four phrases to prove the biased truth, then the phrases 'All conditioned things are impermanent' and 'are subject to arising and ceasing' are the two truths of suffering and accumulation (ku ji er di, the truths of suffering and accumulation); the phrase 'When arising and ceasing cease', from the perspective of the Three Learnings, is the ability to extinguish, which is the Truth of the Path (dao di, the Truth of the Path), from the perspective of cause and effect, it is what is extinguished, which is the Truth of Cessation (mie di, the Truth of Cessation), the Four Truths are all the phenomena of cause and effect, called the Conventional Truth (an li di, mundane truth); the phrase 'quiescence is bliss', from the perspective of the principle revealed, is the Ultimate Truth (zhen di, ultimate truth), which is the Non-Conventional Truth, so it is said that the principle resides outside of phenomena, which is a biased truth. Knowing that all dharmas arise from causes and conditions In the Stage of Names (ming zi wei, the initial stage of practice), observe the correct realm of causes and conditions, completely destroying the two attachments to self and dharma (wo fa er zhi, attachments to 'self' and 'dharma') of externalists (wai dao, non-Buddhist religions or philosophies) and ordinary people (fan fu, ordinary people). The so-called 'attachment to dharma' does not go beyond the two kinds of wrong causes and conditions (xie yin yuan, wrong causes and conditions) and no causes and conditions (wu yin yuan, no causes and conditions). Time, space, Brahma (shi fang fan tian, Brahma in time and space), etc., are called wrong causes and conditions; nature is called no causes and conditions. The so-called 'attachment to self' is the false belief that there is a permanent, independent, and sovereign 'self'. However, knowing that all dharmas arise from causes and conditions also has the differences of the Four Teachings. If knowing that inherent nature (xing ju, inherent nature) is the cause, delusion and enlightenment are the conditions, and the Three Thousand Aspects (san qian xing xiang, three thousand aspects of things) are the dharmas that arise, then it belongs to the Perfect Teaching. If considering that all seed consciousness (yi qie zhong shi, all seed consciousness) is the cause, mutual perfuming is the condition, and the changes of segmented life and death (fen duan bian yi, changes of segmented life and death) and even the Four Wisdoms of Bodhi are the dharmas that arise, then it belongs to the Distinct Teaching. If using the defiled seeds (you lou zhong zi, defiled seeds) corresponding to the six consciousnesses (liu shi xiang ying, six consciousnesses interacting) as the cause, the good, bad, and neutral realms of the six sense objects (liu chen mei e zhong yong jing jie, good, bad, and neutral realms of the six sense objects) as the conditions, and the dependent and retributive causes and effects of form and mind in the Three Realms (san jie yi zheng se xin yin guo, dependent and retributive causes and effects of form and mind in the Desire Realm, Form Realm, and Formless Realm) as the dharmas that arise, then it belongs to the Treasury Teaching and the Common Teaching. But the Common Teaching knows the cause, the condition, and the dharma that arises. --------------------------------------------------------------------------------
Chinese
法皆如幻梦藏教则以为实法耳故圆解则能遍破外道凡夫我法二执及藏通别等种种法执别教亦能破于外道凡夫我法二执及藏通二教法执通教亦能破于外道凡夫我法二执及三藏教法执今藏教则唯破外道凡夫我法二执也既从内六识因外六尘缘而生则三界依正决定不从时生不从方生不从大梵天生不从极微性生不从地生不从水生不从火生不从风生不从空生亦不从神我生亦不从本际生但由内因外缘和合所以虚妄有生则亦非自然生故能遍破邪因缘无因缘二种法执也若法从因缘生生必有灭故无常生灭相异故非一非一则不自在不能为主故必无我正报既非是我则依报亦必非我所矣。 暖顶忍世第一 由四念处发四正勤断二恶修二善勤观四谛能发似解犹如钻火先得暖相故名为暖由修四如意足发生禅定谛观转明如登山顶洞览四方故名为顶由定慧均平善法增进能成信等五根安住不动故名为忍由五根增长成力能破五障而阶见道于诸世间有漏位中最为胜妙故名为世第一以此有漏闻思修慧为增上缘资助本具无漏种子令发现行而入见道。 八忍八智 欲界四谛下各有一忍一智谓苦法忍苦法智等色无色界四谛下亦各有一忍一智谓苦类忍苦类智等合为八忍八智忍即无漏禅定智即无漏观慧也无间道中三昧断惑名之为忍乃即慧之定解脱道 中观慧证理名之为智乃即定之慧。 真无漏三十四心 见道八忍八智名十六心修道约三界九地各有一无碍一解脱名十八心见修合论共成三十四心此之定慧并从无始本具无漏种子所发现行由此现行能证真谛我空真如故云发真无漏三十四心也三大阿僧祗劫所修福智为增上缘无始法尔无漏种子为亲因缘故得顿发顿断顿证然约所断惑品故分三十四心若约能断能证唯是无漏定慧而已所证秪是我空真如亦名择灭无为无为真如不堕诸数以无为法而有差别故名三十四心复分渐顿种种不同。 苦无逼近相四句 三界色心依正诸果名为苦谛如幻如梦当体全空所以无逼近相所谓生死即涅槃也见思烦恼有漏行业名为集谛不自他生不共无因所以无和合相所谓烦恼即菩提也既体达烦恼即是菩提故道不二相非别有法为能治也既体达生死即是涅槃故灭无生相非别有法可证得也然此但是即空故与圆教即中不同。 痴如虚空乃至老死如虚空无明如幻化不 可得故乃至老死如幻化不可得 痴即无明也十二因缘流转还灭名相与前藏教不殊但以体空智慧了达生即非生灭即非灭耳痴如虚空等者谛观无明不在内不在外不在中间犹如虚空但有名字毫无实体也行等例知无明如幻化等者无明不自生不他生不共生不无因生以当体不 现代汉语译本 中观慧以证悟真理之名，被称为‘智’，也就是由禅定而生的智慧。 真无漏三十四心 见道位的八忍和八智，合称为十六心；修道位约三界九地，每一地各有一无碍道和一解脱道，合称为十八心。见道和修道合起来，共成就三十四心。这禅定和智慧，都是从无始以来本自具足的无漏种子所发现而显现的。由此现行，能证悟我空真如，所以说发起真无漏三十四心。三大阿僧祗劫所修的福德和智慧，是增上缘；无始以来法尔如是的无漏种子，是亲因缘。因此能够顿然发起、顿然断除、顿然证悟。然而，就所断的惑品来说，所以分为三十四心；如果就能断和能证来说，唯是无漏的禅定和智慧而已。所证悟的，只是我空真如，也称为择灭无为。无为真如不落入任何数量，以无为法而有差别，所以名为三十四心，又分为渐悟和顿悟种种不同。 苦无逼近相四句 三界色心依报和正报的诸果，名为苦谛（Dukkha Satya），如幻如梦，当体全空，所以没有逼近相，所谓生死即是涅槃（Nirvana）。见思烦恼和有漏行业，名为集谛（Samudaya Satya），不自生、不他生、不共生、不无因生，所以没有和合相，所谓烦恼即是菩提（Bodhi）。既然体悟到烦恼即是菩提，所以道谛（Marga Satya）不二，并非别有法作为能对治的。既然体悟到生死即是涅槃，所以灭谛（Nirodha Satya）无生相，并非别有法可以证得。然而，这只是即空，所以与圆教的即中不同。 痴如虚空乃至老死如虚空无明如幻化不 可得故乃至老死如幻化不可得 痴，就是无明（Avidya）。十二因缘的流转和还灭，名相与前藏教没有不同，但以体空的智慧了达，生即非生，灭即非灭罢了。‘痴如虚空’等，是说谛观无明，不在内、不在外、不在中间，犹如虚空，但有名字，毫无实体。行等可以类推得知。‘无明如幻化’等，是说无明不自生、不他生、不共生、不无因生，以当体不可得。
English
English version The wisdom of Madhyamaka (Middle Way) that realizes the truth is called 'Jnana', which is the wisdom arising from Samadhi (meditative concentration). The Thirty-Four Minds of True Non-Outflow The eight Kshanti (acceptances) and eight Jnana (wisdoms) of the Path of Seeing are collectively called the sixteen minds. In the Path of Cultivation, regarding the Three Realms and Nine Lands, each land has one Anantarika-marga (path of immediate liberation) and one Vimukti-marga (path of deliverance), collectively called the eighteen minds. Combining the Path of Seeing and the Path of Cultivation, a total of thirty-four minds are achieved. These Samadhi and wisdom are discovered and manifested from the beginningless, inherently complete, non-outflow seeds. Through this present action, one can realize the emptiness of self and the true suchness, hence the saying 'arising the thirty-four minds of true non-outflow'. The merits and wisdom cultivated over three great Asamkhyeya Kalpas (incalculable eons) are the augmenting condition; the beginningless, naturally so, non-outflow seeds are the direct cause. Therefore, one can suddenly arise, suddenly sever, and suddenly realize. However, regarding the afflictions to be severed, they are divided into thirty-four minds; if regarding the ability to sever and realize, it is only non-outflow Samadhi and wisdom. What is realized is only the emptiness of self and true suchness, also called Nirodha (cessation) and Asamskrita (unconditioned). Asamskrita-tathata (unconditioned suchness) does not fall into any numbers; because there are differences in the unconditioned Dharma, it is called thirty-four minds, and it is further divided into gradual and sudden enlightenment, and various other differences. The Four Phrases of Suffering Without Approaching Aspect The various fruits of the Three Realms, both material and mental, dependent and independent, are called Dukkha Satya (Truth of Suffering), like illusions and dreams, entirely empty in their essence, so there is no approaching aspect, meaning Samsara (birth and death) is Nirvana. The afflictions of views and thoughts, and the actions with outflows, are called Samudaya Satya (Truth of the Origin of Suffering), not self-born, not other-born, not both-born, not without cause, so there is no combining aspect, meaning afflictions are Bodhi. Since one realizes that afflictions are Bodhi, the Marga Satya (Truth of the Path) is non-dual, not a separate Dharma as a remedy. Since one realizes that Samsara is Nirvana, the Nirodha Satya (Truth of Cessation) has no arising aspect, not a separate Dharma to be attained. However, this is only emptiness, so it is different from the perfect teaching's immediate middle. Ignorance is Like Empty Space, Even Old Age and Death are Like Empty Space; Ignorance is Like Illusion, Not Attainable, Therefore Even Old Age and Death are Like Illusion, Not Attainable Ignorance is Avidya (ignorance). The flowing and ceasing of the Twelve Nidanas (links of dependent origination), the names and forms are not different from the previous Tripitaka teaching, but with the wisdom of emptiness, one realizes that arising is non-arising, and ceasing is non-ceasing. 'Ignorance is like empty space' etc., means contemplating ignorance, not inside, not outside, not in between, like empty space, only a name, without any substance. Actions etc. can be inferred. 'Ignorance is like illusion' etc., means ignorance is not self-born, not other-born, not both-born, not without cause, because its essence is unattainable. --------------------------------------------------------------------------------