T31n1610_佛性論

大正藏第 31 冊 No. 1610 佛性論

No. 1610

佛性論卷第一

天親菩薩造

陳天竺三藏真諦譯

緣起分第一

問曰。佛何因緣說于佛性。答曰。如來為除五種過失。生五功德故。說一切眾生悉有佛性。除五種過失者。一為令眾生離下劣心故。二為離慢下品人故。三為離虛妄執故。四為離誹謗真實法故五為離我執故。一為令眾生離下劣心者。有諸眾生未聞佛說有佛性理。不知自身必當有得佛義故。於此身起下劣想。不能發菩提心。今欲令其發心。舍下劣意故。說眾生悉有佛性。二為離高慢心者。若有人曾聞佛說眾生有佛性故。因此發心。既發心已。便謂我有佛性故能發心。作輕慢意。謂他不能。為破此執故。佛說一切眾生皆有佛性。三為離虛妄執者。若人有此慢心。則于如理如量。正智不得生顯故起虛妄。虛妄者。是眾生過失。過失有二。一本無。二是客。一本無者。如如理中。本無人我。作人我執。此執無本。由無本執故。起無明等。由無明起業。由業起果報。如此三種。無實根本。所執是無故知能執皆成虛妄故。由於此執所起無明諸業果報。並是虛妄故。無受者作者。而於中執有。是虛妄故言本無。二是客者。有為諸法皆唸唸滅。無停住義。則

【現代漢語翻譯】現代漢語譯本《佛性論》卷第一

天親菩薩造

陳天竺三藏真諦譯

緣起分第一

問：佛陀是出於什麼因緣宣說佛性（Buddha-nature）的呢？答：如來是爲了去除五種過失，生起五種功德的緣故，才說一切眾生都具有佛性。去除五種過失是指：第一，爲了使眾生遠離下劣之心；第二，爲了遠離輕慢他人之心；第三，爲了遠離虛妄執著；第四，爲了遠離誹謗真實之法；第五，爲了遠離我執。第一，爲了使眾生遠離下劣之心：有些眾生沒有聽聞佛陀宣說有佛性的道理，不知道自身必定能夠證得佛果，因此對自身產生下劣的想法，不能發起菩提心（Bodhicitta）。現在爲了讓他們發起菩提心，捨棄下劣的想法，所以宣說眾生都具有佛性。第二，爲了遠離高慢之心：如果有人曾經聽聞佛陀宣說眾生具有佛性，因此發起菩提心。既然發了菩提心，就認為『我有佛性，所以才能發菩提心』，從而產生輕慢他人的想法，認為他人不能發菩提心。爲了破除這種執著，佛陀宣說一切眾生都具有佛性。第三，爲了遠離虛妄執著：如果人有這種高慢之心，那麼如理如量（符合真理和實際情況）的正智就不能生起顯現，因此產生虛妄。虛妄，是眾生的過失。過失有兩種：一種是本無，一種是客有。本無，例如在如理的境界中，本來沒有人我和我所的分別，卻執著有人我和我所。這種執著沒有根本，由於沒有根本的執著，就產生無明（ignorance）等等。由於無明產生業，由於業產生果報。像這樣三種，沒有真實的根本，所執著的是虛無的，所以知道能執著的都是虛妄的。由於這種執著所產生的無明、諸業、果報，都是虛妄的，沒有受者和作者，卻在其中執著為有，這是虛妄的，所以說是本無。客有，是指有為諸法（conditioned dharmas）都是念念生滅，沒有停住的意義，那麼

【English Translation】 English version No. 1610

Treatise on Buddha-Nature, Volume 1

By Vasubandhu (Tianqin) Bodhisattva

Translated by Paramārtha (Zhendi), Tripiṭaka Master from India (Tianzhú) of the Chen Dynasty

Chapter 1: Introduction

Question: For what reason did the Buddha speak of Buddha-nature? Answer: The Tathagata (Rulai) spoke of Buddha-nature in all sentient beings in order to eliminate five faults and generate five merits. Eliminating the five faults means: first, to cause sentient beings to abandon inferior minds; second, to abandon arrogance towards inferior people; third, to abandon false attachments; fourth, to abandon slandering the true Dharma; fifth, to abandon self-attachment (ego). First, to cause sentient beings to abandon inferior minds: Some sentient beings have not heard the Buddha speak of the principle of Buddha-nature, and do not know that they will surely attain Buddhahood. Therefore, they develop inferior thoughts about themselves and cannot generate Bodhicitta (Bodiless mind). Now, in order to make them generate this mind and abandon inferior thoughts, it is said that all sentient beings have Buddha-nature. Second, to abandon arrogance: If someone has heard the Buddha say that sentient beings have Buddha-nature, they may generate Bodhicitta because of this. Having generated this mind, they then think, 'I have Buddha-nature, therefore I can generate this mind,' and develop arrogance, thinking that others cannot. To break this attachment, the Buddha said that all sentient beings have Buddha-nature. Third, to abandon false attachments: If a person has this arrogance, then right knowledge (correct wisdom) that is in accordance with reason and measure cannot arise and manifest, thus giving rise to falsehood. Falsehood is a fault of sentient beings. There are two kinds of faults: one is fundamentally non-existent, and the other is adventitious. Fundamentally non-existent, for example, in the realm of suchness (reality as it is), there is originally no distinction between self and others, yet one clings to the idea of self and others. This attachment has no basis. Because of this baseless attachment, ignorance (Avidya) arises, and from ignorance, karma arises, and from karma, karmic retribution arises. Thus, these three have no real root. What is clung to is unreal, so it is known that what clings is all false. Because the ignorance, karmas, and karmic retributions that arise from this attachment are all false, there is no receiver or creator, yet one clings to them as real. This is false, so it is said to be fundamentally non-existent. Adventitious refers to conditioned dharmas (Saṃskṛta) which are all arising and ceasing moment by moment, without any abiding meaning. Then,

能罵所罵二無所有。但初剎那為舊。次剎那為客。能罵所罵起而即謝。是則初剎那是怨。次則非怨。以于客中作于舊執此執不實故名虛妄。若起此執。正智不生。為除此執故說佛性。佛性者。即是人法二空所顯真如。由真如故。無能罵所罵。通達此理。離虛妄執。四為除誹謗真實法者一切眾生過失之事。並是二空。由解此空故。所起清凈智慧功德。是名真實。言誹謗者。若不說佛性則不了空。便執實有。違謗真如。凈智功德。皆不成就。五離我執者。若不見虛妄過失。真實功德。于眾生中。不起大悲。由聞佛說佛性故。知虛妄過失。真實功德。則于眾生中。起大悲心。無有彼此故除我執。為此五義因緣。佛說佛性生五種功德。五功德者。一起正勤心。二生恭敬事。三生般若。四生阇那。五生大悲。由五功德。能翻五失。由正勤故。翻下劣心。由恭敬故。翻輕慢意。由般若故。翻妄想執。由生阇那俗智。能顯實智。及諸功德故。翻謗真法。由大悲心。慈念平等故翻我執。翻我執者。由佛性故。觀一切眾生。二無所有。息自愛念。觀諸眾生。二空所攝。一切功德。而得成就。是故於他而生愛念。由般若故。滅自愛念。由大悲故。生他愛念。由般若故。舍凡夫執。由大悲故。舍二乘執由般若故。不捨涅槃。由大悲故。不捨生

【現代漢語翻譯】現代漢語譯本：能罵的人和被罵的對象，實際上都是空無所有的。只是最初的剎那（ksana，極短的時間單位）是『舊』的，隨後的剎那則是『客』。能罵和被罵的念頭生起后立即消失。因此，最初的剎那產生怨恨，隨後的剎那怨恨便已消散。因為在『客』中執著于『舊』的觀念，這種執著是不真實的，所以稱為虛妄。如果產生這種執著，正確的智慧就無法生起。爲了去除這種執著，所以宣說佛性（Buddha-nature，一切眾生皆具的成佛的可能性）。佛性，就是人空（pudgala-sunyata，對個體不存在永恒不變的自我的認知）和法空（dharma-sunyata，對事物不存在永恒不變的自性的認知）所顯現的真如（tathata，事物的真實本性）。因為真如的緣故，沒有能罵的人和被罵的對象。通達這個道理，就能遠離虛妄的執著。四、爲了去除誹謗真實佛法的人所犯的一切眾生的過失。這些過失都是二空（人空和法空）所造成的。通過理解二空，所產生的清凈智慧和功德，就稱為真實。所謂的誹謗，是指如果不宣說佛性，就無法瞭解空性，從而執著于實有，違背和誹謗真如，導致清凈的智慧和功德都無法成就。五、爲了遠離我執（Atma-graha，對自我永恒存在的執著）。如果不能認識到虛妄的過失和真實的功德，就不會對眾生生起大悲心（Maha-karuna，偉大的慈悲）。由於聽聞佛陀宣說佛性，從而認識到虛妄的過失和真實的功德，就會對眾生生起大悲心，因為沒有彼此的分別，所以能去除我執。爲了這五種意義和因緣，佛陀宣說佛性，從而產生五種功德。這五種功德是：一、生起正勤心（Samyak-prayatna，正確的精進）；二、生起恭敬心（Sadarata，尊敬）；三、生起般若（Prajna，智慧）；四、生起阇那（Jnana，知識）；五、生起大悲心。通過這五種功德，能夠轉化五種過失。由於正勤，能夠轉化下劣的心；由於恭敬，能夠轉化輕慢的意；由於般若，能夠轉化妄想的執著；由於生起阇那俗智，能夠顯現實智以及各種功德，從而轉化誹謗真實佛法；由於大悲心，慈愛和憐憫平等，從而轉化我執。轉化我執，是因為佛性的緣故，觀察一切眾生，人法二無所有，止息自愛的念頭。觀察諸位眾生，被二空所攝，一切功德，得以成就。因此對他人產生愛念。由於般若的緣故，滅除自愛的念頭。由於大悲的緣故，生起愛他的念頭。由於般若的緣故，捨棄凡夫的執著。由於大悲的緣故，捨棄二乘（Sravaka-yana and Pratyekabuddha-yana，聲聞乘和緣覺乘）的執著。由於般若的緣故，不捨棄涅槃（Nirvana，解脫）。由於大悲的緣故，不捨棄生死。

【English Translation】 English version: The one who scolds and the one who is scolded are both empty and without substance. Only the initial moment (ksana, an extremely short unit of time) is 'old,' while the subsequent moment is 'new.' The thoughts of scolding and being scolded arise and immediately vanish. Therefore, the initial moment produces resentment, and in the subsequent moment, the resentment dissipates. Because of clinging to the 'old' concept in the 'new,' this clinging is unreal, hence called delusion. If this clinging arises, correct wisdom cannot arise. To remove this clinging, Buddha-nature (Buddha-nature, the potential for all beings to attain Buddhahood) is taught. Buddha-nature is the true suchness (tathata, the true nature of things) revealed by the emptiness of persons (pudgala-sunyata, the realization that there is no permanent, unchanging self) and the emptiness of dharmas (dharma-sunyata, the realization that there is no permanent, unchanging essence of things). Because of true suchness, there is no one who scolds and no one who is scolded. Understanding this principle allows one to be free from delusional clinging. Fourth, to remove the faults of all beings who slander the true Dharma. These faults are caused by the two emptinesses (emptiness of persons and emptiness of dharmas). By understanding the two emptinesses, the pure wisdom and merits that arise are called truth. Slandering means that if Buddha-nature is not taught, emptiness cannot be understood, and one will cling to substantial existence, contradicting and slandering true suchness, resulting in the failure to achieve pure wisdom and merits. Fifth, to be free from self-clinging (Atma-graha, clinging to the belief in a permanent self). If one does not recognize the faults of delusion and the merits of truth, great compassion (Maha-karuna, great compassion) will not arise towards beings. By hearing the Buddha speak of Buddha-nature, one recognizes the faults of delusion and the merits of truth, and great compassion arises towards beings. Because there is no distinction between self and others, self-clinging can be removed. For these five meanings and causes, the Buddha speaks of Buddha-nature, thereby generating five merits. These five merits are: first, arising of right diligence (Samyak-prayatna, correct effort); second, arising of reverence (Sadarata, respect); third, arising of prajna (Prajna, wisdom); fourth, arising of jnana (Jnana, knowledge); fifth, arising of great compassion. Through these five merits, five faults can be transformed. Through right diligence, an inferior mind can be transformed; through reverence, a contemptuous attitude can be transformed; through prajna, delusional clinging can be transformed; through the arising of jnana mundane knowledge, true wisdom and various merits can be revealed, thereby transforming the slander of the true Dharma; through great compassion, loving-kindness and compassion are equal, thereby transforming self-clinging. Transforming self-clinging is because of Buddha-nature, observing all beings, the emptiness of persons and dharmas, ceasing the thought of self-love. Observing all beings, encompassed by the two emptinesses, all merits are achieved. Therefore, love arises for others. Because of prajna, the thought of self-love is extinguished. Because of great compassion, the thought of loving others arises. Because of prajna, the clinging of ordinary beings is abandoned. Because of great compassion, the clinging of the two vehicles (Sravaka-yana and Pratyekabuddha-yana, Hearer Vehicle and Solitary Realizer Vehicle) is abandoned. Because of prajna, Nirvana (Nirvana, liberation) is not abandoned. Because of great compassion, birth and death are not abandoned.

死。由般若故。成就佛法。由大悲故。成熟眾生。由二方便。住無住處。無有退轉。速證菩提。滅五過失。生五功德。是故佛說一切眾生皆有佛性。

佛性論破執分第二中破小乘執品第一

複次佛性有無。成破立義應知。破有三種。一破小乘執。二破外道執。三破菩薩執。初破小乘執者。佛為小乘人說有眾生不住于性。永不般涅槃故。於此生疑。起不信心。

釋曰。所以生疑者。由佛說故。小乘諸部。解執不同。若依分別部說。一切凡聖眾生。並以空為其本。所以凡聖眾生。皆從空出故。空是佛性。佛性者即大涅槃。若依毗曇薩婆多等諸部說者。則一切眾生。無有性得佛性。但有修得佛性。分別眾生。凡有三種。一定無佛性。永不得涅槃。是一闡提犯重禁者。二不定有無。若修時即得。不修不得。是賢善共位以上人故。三定有佛性。即三乘人。一聲聞從苦忍以上即得佛性。二獨覺從世法以上即得佛性。三者菩薩十回向以上是不退位時得於佛性。所以然者。如經說有眾生不住于性。永無般涅槃故。又阿鋡說。佛十力中。性力所照。眾生境界。有種種性。乃至粗妙等界不同故稱性力。所以者何。一切眾生有性無性異故。有佛性者則修種種妙行。無佛性者。則起種種粗惡。是故學小乘人。見此二說皆有道

【現代漢語翻譯】現代漢語譯本：死。因為般若（prajna，智慧）的緣故，成就佛法。因為大悲（mahākarunā，偉大的慈悲）的緣故，成熟眾生。通過這兩種方便，安住于無所住之處，不會退轉，迅速證得菩提（bodhi，覺悟），滅除五種過失，生起五種功德。因此，佛說一切眾生皆有佛性（Buddha-dhātu，成佛的可能性）。

《佛性論》破執分第二中破小乘執品第一

其次，佛性有無的問題，應該瞭解成立和破斥的意義。破斥有三種：一是破斥小乘的執著，二是破斥外道的執著，三是破斥菩薩的執著。首先破斥小乘的執著：佛為小乘人說，有些眾生不住于自性，永遠無法般涅槃（parinirvana，完全的涅槃），因此產生懷疑，生起不信心。

解釋說：產生懷疑的原因，是因為佛這樣說。小乘的各個部派，理解和執著不同。如果依照分別部（Vibhajyavāda，分別說部）的說法，一切凡夫和聖人，都以空為其根本。所以凡夫和聖人，都是從空而出，所以空就是佛性。佛性就是大涅槃。如果依照毗曇（Abhidharma，阿毗達摩）薩婆多（Sarvāstivāda，一切有部）等各個部派的說法，那麼一切眾生，沒有天生的佛性，只有通過修行才能獲得的佛性。分別眾生，凡有三種：一是決定沒有佛性，永遠無法得到涅槃，這是一闡提（icchantika，斷善根者），犯了重罪的人。二是不定有無，如果修行時就能得到，不修行就得不到，這是賢善共位以上的人。三是決定有佛性，即三乘人：聲聞（Śrāvaka，聽聞佛法者）從苦忍以上就能得到佛性；獨覺（Pratyekabuddha，緣覺）從世法以上就能得到佛性；菩薩（Bodhisattva，有情覺）十回向以上是不退轉位時得到佛性。之所以這樣說，是因為經中說，有些眾生不住于自性，永遠無法般涅槃。而且《阿鋡經》（Agama，阿含經）說，佛的十力中，性力所照，眾生的境界，有種種自性，乃至粗妙等界不同，所以稱為性力。為什麼這樣說呢？因為一切眾生有性無性不同。有佛性的人，就修行種種妙行；沒有佛性的人，就生起種種粗惡。因此，學習小乘的人，看到這兩種說法都有道理。

【English Translation】 English version: Death. Because of prajna (wisdom), one accomplishes the Buddha-dharma. Because of mahākarunā (great compassion), one matures sentient beings. Through these two skillful means, one dwells in the place of no dwelling, without regression, quickly attaining bodhi (enlightenment), extinguishing the five faults, and generating the five merits. Therefore, the Buddha said that all sentient beings possess Buddha-dhātu (Buddha-nature, the potential for Buddhahood).

《Treatise on Buddha-Nature》, Section Two on Refuting Attachments, Chapter One on Refuting the Attachments of the Hīnayāna

Furthermore, regarding the existence or non-existence of Buddha-nature, one should understand the meaning of establishing and refuting. There are three types of refutation: first, refuting the attachments of the Hīnayāna; second, refuting the attachments of the non-Buddhists; and third, refuting the attachments of the Bodhisattvas. First, refuting the attachments of the Hīnayāna: The Buddha told the Hīnayāna practitioners that some sentient beings do not abide in their nature and can never attain parinirvana (complete nirvana), thus giving rise to doubt and lack of faith.

Explanation: The reason for the arising of doubt is because the Buddha said so. The various schools of the Hīnayāna have different understandings and attachments. If according to the Vibhajyavāda (the Discriminating Doctrine school), all ordinary beings and sages have emptiness as their root. Therefore, ordinary beings and sages all come from emptiness, so emptiness is Buddha-nature. Buddha-nature is the great nirvana. If according to the Abhidharma (Higher Knowledge) Sarvāstivāda (the doctrine that 'everything exists') and other schools, then all sentient beings do not have innate Buddha-nature, but only Buddha-nature that can be attained through cultivation. Sentient beings are divided into three types: first, those who are definitely without Buddha-nature and can never attain nirvana, these are icchantikas (those who have severed their roots of goodness) who have committed grave offenses; second, those whose existence or non-existence is uncertain, if they cultivate, they can attain it, if they do not cultivate, they cannot attain it, these are those above the stage of shared virtue; third, those who definitely have Buddha-nature, namely the followers of the Three Vehicles: Śrāvakas (hearers of the Buddha's teachings) from the stage of endurance of suffering and above attain Buddha-nature; Pratyekabuddhas (Solitary Buddhas) from the stage of worldly dharmas and above attain Buddha-nature; Bodhisattvas (enlightening beings) from the Tenth Dedication and above attain Buddha-nature when they are in the stage of non-retrogression. The reason for this is that the sutras say that some sentient beings do not abide in their nature and can never attain parinirvana. Moreover, the Agama (collection of scriptures) says that among the ten powers of the Buddha, the power of nature illuminates the realms of sentient beings, which have various natures, even with differences in coarse and subtle realms, hence it is called the power of nature. Why is this so? Because all sentient beings differ in whether they have nature or not. Those who have Buddha-nature cultivate various wonderful practices; those who do not have Buddha-nature generate various coarse and evil deeds. Therefore, those who study the Hīnayāna see that both of these views have their reasons.

理。未知何者為定故起疑心。複次生不信心者。於二說中。各偏一執故不相信。何者。若從分別部說。則不信有無性眾生。若薩婆多等部說。則不信皆有佛性故。明有佛性者。問執無性曰。汝云何有無性眾生。永不般涅槃。答曰。眾生既有種種粗妙不同故知理有有性無性。汝若不信有無性眾生永不涅槃。而信有眾生有種種粗妙等界者。是義不然。何以故。執不平等故。問曰。汝信有眾生種種粗妙等界。即令信有無性眾生者。亦應信有無根眾生耶。何以故。眾生由有根無根故。有種種粗妙等界。汝若不信有無根眾生者。云何信有粗妙等界。若謂有粗妙等界。不關有根無根者。我亦信有粗妙等界。不關有性無性之義。有何過失。若汝言無有無根眾生者。我亦說無有無性眾生。答曰。汝以有根無根。例我有性無性。是義不然。何以故。汝謂無根者。為是眾生。為非眾生。若是眾生。有二過失。一者泰過過失。若無六根。而是眾生者。則一切無情草木石等。皆是眾生。同無根故。二者不及過失。本說六根以為眾生。既無六根。更說何物。為眾生耶。而汝說無根眾生。是義不然。故知不為有根無根。說粗妙等界。正為有性無性說粗妙耳。難曰。若汝謂我立無根眾生。有二過失者。汝立犯重一闡提人無有佛性。永不得涅槃。亦有二

【現代漢語翻譯】現代漢語譯本：道理。因為不知道哪個是正確的，所以產生了疑心。此外，產生不信心的人，是因為對兩種說法都各執一端，所以不相信。哪兩種說法呢？如果按照分別部的說法，就不相信有無性（沒有佛性）的眾生。如果按照薩婆多等部的說法，就不相信一切眾生都有佛性。爲了闡明有佛性，（相信有佛性的人）問執著無性的人說：『你為什麼說有無性眾生，永遠不能般涅槃呢？』回答說：『眾生既然有種種粗妙的不同，所以可以知道道理上有有性和無性。』你如果不相信有無性眾生永遠不能涅槃，卻相信有眾生有種種粗妙等界，這個道理是不對的。為什麼呢？因為你執著不平等。問：『你相信有眾生種種粗妙等界，就應該相信有無根眾生吧？』為什麼呢？因為眾生由於有根和無根，才有種種粗妙等界。你如果不相信有無根眾生，怎麼能相信有粗妙等界呢？如果說有粗妙等界，與有根無根無關，我也相信有粗妙等界，與有性無性無關，有什麼過失呢？如果你說沒有無根眾生，我也說沒有無性眾生。』回答說：『你用有根無根來類比我的有性無性，這個道理是不對的。為什麼呢？你認為的無根，是眾生還是非眾生？如果是眾生，就有兩個過失。一是泰過（太過）的過失，如果沒有六根，還是眾生，那麼一切無情的草木石頭等，都是眾生，因為它們都無根。二是（不及）的過失，本來是說六根是眾生，既然沒有六根，還說什麼東西是眾生呢？所以你說無根眾生，這個道理是不對的。所以知道不是因為有根無根，才說粗妙等界，而是因為有性無性才說粗妙。』難：『如果你認為我立無根眾生，有兩個過失，那麼你立犯重的一闡提人沒有佛性，永遠不能涅槃，也有兩個』過失。一者泰過。若犯重一闡提人。無有佛性。永不得涅槃者。一切畜生無有善根。亦應永不得涅槃。二者不及。本說有心。皆有佛性。云何說一闡提。是實眾生。而無佛性耶。答曰。我立一闡提人。無有佛性。不墮二過。何以故。雖說一切有心。皆有佛性。不說一切有心。皆有善根。是故不與畜生作比。又雖說一闡提是實眾生。而斷善根。故不與餘人作比。問曰。汝說一闡提斷善根者。為斷何善根。為斷信等耶。為斷命根耶。若斷信等善根者。一闡提人。應有不善根。若有不善根。云何名斷善根耶。若斷命根者。一闡提人。應即時死。云何現在見有活一闡提人耶。答曰。我所說斷善根者。非斷信等。亦非斷命。但斷能生諸善法種子。故名斷善根。問曰。若斷能生諸善法種子。是斷何物。答曰。是斷佛性。問曰。佛性是常。云何可斷。答曰。佛性雖常。為客塵所覆。不名為有。是故說斷。如人雖有眼。為翳所覆。不名為見。是故說盲。問曰。汝說佛性為客塵所覆。不名為有者。為是常覆。為是無常覆耶。若常覆者。一闡提人。應永不能生諸善法。若無常覆者。云何言斷善根耶。答曰。佛性為無常客塵所覆。雖為無常客塵所覆。亦能生諸善法。但為覆障力大。不能生耳。如人雖有眼。為重翳所覆。雖有見性。而不能見。問曰。汝說雖有見性。而不能見。為是畢竟不能見。為是不畢竟不能見。若畢竟不能見者。一闡提人。應永不能生諸善法。若不畢竟不能見者。云何說斷善根耶。答曰。雖不畢竟不能見。亦不畢竟能見。何以故。雖遇善知識等。亦不能生諸善法。以覆障力大故。如人雖遇良醫。不能除其重翳。雖有眼根。亦不能見。是故我說一闡提人。斷諸善根。

【English Translation】 English version: The principle. Because one doesn't know which is correct, doubt arises. Furthermore, those who lack faith do so because they cling to one side of two different views. What are these two views? According to the Sarvastivadins, they do not believe in sentient beings without Buddha-nature. To clarify the existence of Buddha-nature, (those who believe in it) ask those who cling to the idea of no Buddha-nature: 'Why do you say there are sentient beings without Buddha-nature who will never attain Nirvana?' The reply is: 'Since sentient beings have various coarse and subtle differences, it can be known that in principle there are those with and without Buddha-nature.' If you do not believe that there are sentient beings without Buddha-nature who will never attain Nirvana, but you believe that there are sentient beings with various coarse and subtle realms, then this reasoning is incorrect. Why? Because you cling to inequality.' The questioner asks: 'If you believe that there are sentient beings with various coarse and subtle realms, then you should also believe that there are sentient beings without roots, right?' Why? Because sentient beings have various coarse and subtle realms due to having roots and not having roots. If you do not believe that there are sentient beings without roots, how can you believe that there are coarse and subtle realms? If you say that having coarse and subtle realms is unrelated to having roots or not having roots, then I also believe that having coarse and subtle realms is unrelated to having Buddha-nature or not having Buddha-nature. What fault is there in that? If you say there are no sentient beings without roots, I also say there are no sentient beings without Buddha-nature.' The reply is: 'You use having roots and not having roots to analogize my having Buddha-nature and not having Buddha-nature, but this reasoning is incorrect. Why? Do you consider those without roots to be sentient beings or not sentient beings? If they are sentient beings, there are two faults. First, the fault of being too broad. If without the six roots, they are still sentient beings, then all insentient things like grass, trees, and stones would be sentient beings, because they all lack roots. Second, the fault of being incomplete. Originally, it was said that the six roots constitute sentient beings, but if there are no six roots, what else is said to be a sentient being? Therefore, your saying that there are sentient beings without roots is incorrect. Thus, it is known that coarse and subtle realms are not spoken of because of having roots or not having roots, but rather because of having Buddha-nature or not having Buddha-nature.' The objector argues: 'If you think that my establishing sentient beings without roots has two faults, then your establishing an icchantika (one who has severed their roots of goodness) who has committed grave offenses, has no Buddha-nature, and can never attain Nirvana also has two' faults. First, the fault of being too broad. If an icchantika who has committed grave offenses has no Buddha-nature and can never attain Nirvana, then all animals, lacking roots of goodness, should also never attain Nirvana. Second, the fault of being incomplete. Originally, it was said that all who have mind have Buddha-nature. How can you say that an icchantika is a real sentient being but has no Buddha-nature?' The reply is: 'My establishing that an icchantika has no Buddha-nature does not fall into these two faults. Why? Although it is said that all who have mind have Buddha-nature, it is not said that all who have mind have roots of goodness. Therefore, it is not compared to animals. Also, although it is said that an icchantika is a real sentient being, they have severed their roots of goodness, so they are not compared to other people.' The questioner asks: 'When you say that an icchantika has severed their roots of goodness, what roots of goodness have they severed? Have they severed faith and other roots, or have they severed the root of life? If they have severed faith and other roots of goodness, then an icchantika should have roots of unwholesomeness. If they have roots of unwholesomeness, how can they be called someone who has severed their roots of goodness? If they have severed the root of life, then an icchantika should die immediately. How is it that we see living icchantikas now?' The reply is: 'What I mean by severing the roots of goodness is not severing faith and other things, nor is it severing the root of life, but only severing the seeds that can give rise to all wholesome dharmas. Therefore, it is called severing the roots of goodness.' The questioner asks: 'If severing the seeds that can give rise to all wholesome dharmas, what is being severed?' The reply is: 'It is severing the Buddha-nature.' The questioner asks: 'Buddha-nature is permanent, how can it be severed?' The reply is: 'Although Buddha-nature is permanent, it is covered by defilements and is not considered to exist. Therefore, it is said to be severed. Just as a person has eyes but is covered by cataracts and is not considered to see, therefore it is said to be blind.' The questioner asks: 'When you say that Buddha-nature is covered by defilements and is not considered to exist, is it covered permanently or impermanently? If it is covered permanently, then an icchantika should never be able to generate wholesome dharmas. If it is covered impermanently, how can you say they have severed their roots of goodness?' The reply is: 'Buddha-nature is covered by impermanent defilements. Although it is covered by impermanent defilements, it can still generate wholesome dharmas, but the power of the covering is too great, so it cannot generate them. Just as a person has eyes but is covered by severe cataracts, although they have the nature of seeing, they cannot see.' The questioner asks: 'When you say that although they have the nature of seeing, they cannot see, is it that they cannot see at all, or is it that they cannot see completely? If they cannot see at all, then an icchantika should never be able to generate wholesome dharmas. If they cannot see completely, how can you say they have severed their roots of goodness?' The reply is: 'Although they cannot see completely, they also cannot see at all. Why? Even if they encounter good teachers, they still cannot generate wholesome dharmas, because the power of the covering is too great. Just as a person who encounters a good doctor cannot remove their severe cataracts, although they have eye faculties, they still cannot see. Therefore, I say that an icchantika has severed all roots of goodness.'

失。一者泰過過失。眾生本以我見無明為凡夫法。尋此無明。由違人空故起。既起無明故有業報。若不違人空。則無無明業報。既無無明業報等三輪。若爾應是聖人作于凡夫。若謂眾生無佛性者。但聖為凡。無凡得聖。此成泰過。二者不及過失。若汝謂有眾生無佛性者。既無空性。則無無明。若無無明。則無業報。既無業報。眾生豈有。故成不及。而汝謂有眾生無佛性者。是義不然。何以故。汝既不信有無根眾生。那忽信有無性眾生。以二失同故。問曰。汝說有眾生無佛性者。如剎底利種。為具有四性。及地獄人天等性。為不具有。若言不具有者。人應常人。永無作諸道義。若具足有者。則違經。如經中說。如來性力能了種種粗妙等界。此眾生性。既其平等。經不證故。又若汝謂有眾生永不般涅槃者。義亦不然。如人先為剎底利。後作婆羅門。或人或天。無決定相故。若汝說不具足者。則與立譬相違。何以故。俱不具故。汝說無佛性眾生永不得佛。如人無天性。則應永無天報。若無天性。而得天報者。亦應有無佛性眾生而得涅槃。複次若具足性與譬相似者。則無佛性眾生應具有佛性。若有有無二性。為相違不。若相違者。則應一有一無。是義不可。若無涅槃性眾生。則不應有涅槃性。汝言具二性者。義亦不然。何以故

。如剎底利無婆羅門性。二性相違。決定無故。后則不得為婆羅門。乖世道故。又若俱有性義者。后時決得。若不具性義者。后決不得。若一人具此二義。定何所屬。又問。汝立無佛性眾生。始終定無。為不定無。譬如大地。初無金性。后時或有。有已更無。汝立無佛性。亦如是不。若如此者。則應得二乘性竟。后更不得。得大乘性竟后應更失。得定性已。后更不定。雖修得通達解脫等功德后還更失。則修道無用。決定立性。併成無用故。又問。汝立無定性眾生如地。或時轉為金寶等物。無佛性眾生住于下性。是人性不定故。能轉為涅槃者。為今生轉。為未來轉。若汝謂今生轉者。云何得轉。為值三寶得解脫三善根故轉。為不值而能得轉。若言修功德分故現在轉者。何謂無佛性眾生永住下性。是義自壞。若汝謂今世雖修善根終不得轉。未來方轉故名住下性者。此性于未來中。為修善故轉。不修故轉。若修故轉。今修何故不轉。若言未來不修善自然轉者。現在未修。何故不轉。又若汝謂無佛性。是定無者。如火定熱性。不可轉為水冷性。佛性亦爾。有無應定皆不可轉。若不可轉者。汝立此定。為由因故定。不由因故定。若由因故定。此定不成定。何以故。本時未是定。由因方定故。若說不由因而定者。則無窮過失。是故

【現代漢語翻譯】現代漢語譯本：如果剎帝利（Kshatriya，印度教種姓制度中的第二等級，武士階層）沒有婆羅門（Brahmin，印度教種姓制度中的最高等級，祭司階層）的種性，這兩種種性是相互違背的，因為它們是絕對確定的。那麼，剎帝利之後就不能成為婆羅門，因為這違背了世俗的規則。此外，如果有人同時具有兩種種性的意義，那麼他之後一定會獲得（其中一種種性）；如果他不具備某種種性的意義，那麼他之後就絕對不會獲得。如果一個人同時具備這兩種意義，那麼他究竟屬於哪一種？又問：你所設立的沒有佛性的眾生，是始終絕對沒有，還是不確定沒有？比如大地，最初沒有金子的性質，但之後可能會有，有了之後又會消失。你所設立的沒有佛性的眾生，也是這樣嗎？如果像這樣，那麼他們應該在獲得二乘（聲聞乘和緣覺乘）的種性之後，就再也無法獲得（大乘的種性）；在獲得大乘（菩薩乘）的種性之後，應該會再次失去；在獲得定性之後，之後會再次變得不定。即使通過修行獲得了通達、解脫等功德，之後還會再次失去，那麼修行就沒有用了，因為決定性的種性也變得沒有用了。又問：你所設立的沒有定性的眾生，就像大地一樣，有時會轉化為金銀珠寶等物。沒有佛性的眾生停留在低下的種性，是因為這種人性是不確定的，所以能夠轉化為涅槃嗎？是今生轉化，還是未來轉化？如果你認為今生轉化，那麼如何轉化？是因為遇到三寶（佛、法、僧）而獲得解脫的三善根（無貪、無嗔、無癡）而轉化，還是不遇到三寶也能轉化？如果說是因為修習功德而現在轉化，那麼為什麼說沒有佛性的眾生永遠停留在低下的種性？這個說法自相矛盾。如果你認為今生即使修習善根也終究不能轉化，未來才能轉化，所以才叫做停留在低下的種性，那麼這種種性在未來之中，是因為修習善而轉化，還是不修習而轉化？如果是修習而轉化，那麼現在修習為什麼不轉化？如果說未來不修習善也會自然轉化，那麼現在沒有修習，為什麼不轉化？又如果你認為沒有佛性是絕對沒有，就像火的絕對熱性，不可能轉化為水的冷性，佛性也是這樣。有和無都應該是絕對的，都不可轉化。如果不可轉化，你所設立的這種絕對性，是由因造成的絕對，還是不由因造成的絕對？如果是由於因造成的絕對，那麼這種絕對就不是絕對的。為什麼呢？因為最初不是絕對的，而是由於因才變得絕對。如果說不是由於因而絕對，那麼就會有無窮的過失。所以。

【English Translation】 English version: If a Kshatriya (the second highest of the four varnas in Hinduism, the warrior class) does not have the nature of a Brahmin (the highest of the four varnas in Hinduism, the priestly class), these two natures are contradictory because they are absolutely determined. Then, the Kshatriya cannot later become a Brahmin, because this violates worldly rules. Furthermore, if someone simultaneously possesses the meaning of both natures, then he will definitely attain (one of the natures) later; if he does not possess the meaning of a certain nature, then he will absolutely not attain it later. If one person simultaneously possesses both meanings, then to which does he ultimately belong? Furthermore, you ask: Is the sentient being that you posit as without Buddha-nature, absolutely without it from beginning to end, or is it uncertainly without it? For example, the earth initially does not have the nature of gold, but later it may have it, and after having it, it disappears again. Is the sentient being that you posit as without Buddha-nature, also like this? If it is like this, then they should, after attaining the nature of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), no longer be able to attain (the nature of the Mahāyāna); after attaining the nature of the Mahāyāna (Bodhisattvayāna), they should lose it again; after attaining a fixed nature, they should become unfixed again later. Even if they attain merits such as thorough understanding and liberation through practice, they will lose them again later, then practice is useless, because the definitive nature also becomes useless. Furthermore, you ask: The sentient being that you posit as without a fixed nature, is like the earth, sometimes transforming into gold, silver, jewels, and other things. The sentient being without Buddha-nature remains in an inferior nature, is it because this human nature is uncertain, so it can transform into Nirvana? Is it transforming in this life, or transforming in the future? If you think it transforms in this life, then how does it transform? Is it because encountering the Three Jewels (Buddha, Dharma, Sangha) and attaining the three good roots (non-greed, non-hatred, non-delusion) of liberation that it transforms, or can it transform without encountering the Three Jewels? If you say it is because of cultivating meritorious deeds that it transforms now, then why do you say that the sentient being without Buddha-nature remains in an inferior nature forever? This statement contradicts itself. If you think that even if one cultivates good roots in this life, one will ultimately not transform, but will transform in the future, so it is called remaining in an inferior nature, then in the future, does this nature transform because of cultivating good, or does it transform without cultivating? If it transforms because of cultivating, then why does it not transform now when cultivating? If you say that it will naturally transform in the future without cultivating good, then why does it not transform now without cultivating? Furthermore, if you think that without Buddha-nature is absolutely without, just like the absolute hot nature of fire, which cannot be transformed into the cold nature of water, Buddha-nature is also like this. Having and not having should both be absolute, and both cannot be transformed. If it cannot be transformed, is this absoluteness that you posit, absolute because of a cause, or absolute without a cause? If it is absolute because of a cause, then this absoluteness is not absolute. Why? Because it was not absolute initially, but became absolute because of a cause. If you say it is absolute without a cause, then there will be infinite faults. Therefore.

我說此性亦復不定。不由因故。是義應成。如汝說定等共無因。若爾非理之事並應得成。二者不平等過失。如人謂石女生兩兒。一白一黑。亦如兔有兩角。一利一鈍。若人不由因說。此不平等義。亦應得成。如汝所說。此若不成。汝亦不立。三者失同外道。有本定有。無本定無。有不可滅。無不可生。此等過失。由汝邪執。無性義生故。問曰。若爾云何佛說眾生不住于性。永無般涅槃耶。答曰。若憎背大乘者。此法是一闡提因。為令眾生舍此法故。若隨一闡提因。于長時中。輪轉不滅。以是義故。經作是說。若依道理。一切眾生。皆悉本有清凈佛性。若永不得般涅槃者。無有是處。是故佛性決定本有。離有離無故。

佛性論破執分第二中破外道品第二

複次為外道不識佛性故。彼立義應知。有外道說。一切諸法。皆有自性。等有不空。性各異故。若諸法悉空。無自性者。則水火色心。生死涅槃。並無自性。自性既無。應可轉火為水。轉于涅槃更作生死。何以故。等無自性故。現見火性定熱。不可為水。水性定濕。不可為火。涅槃生死。亦復如是。不可互相轉作。如此二法。並有自性故。若互可轉。則修道無用。故知諸法各有自性。是故不空。複次為破外道自性義應知。難曰。汝說諸法各有自性不空。性定

【現代漢語翻譯】現代漢語譯本：我說這種自性也是不確定的，不是由因緣造成的。如果這樣說，道理上應該成立。如果像你說的，確定等等都是沒有原因的，那麼不合道理的事情都應該能夠成立。這會產生兩種不平等的過失，就像有人說石女能生兩個孩子，一個白的，一個黑的；也像兔子有兩隻角，一個鋒利，一個遲鈍。如果有人不依據因緣來說明這種不平等的道理，也應該能夠成立。如果像你所說，這不能成立，那麼你也無法立足。第三，這會和外道相同，外道認為有的本來就有，沒有的本來就沒有，有的不可消滅，沒有的不可產生。這些過失，都是由於你邪惡地執著于沒有自性的道理而產生的。有人問：如果這樣，為什麼佛說眾生不執著于自性，永遠不會般涅槃呢？回答：如果憎恨背離大乘佛法的人，這種法就是一闡提（Icchantika，斷善根的人）的因。爲了讓眾生捨棄這種法，如果隨順一闡提的因，就會在長久的時間裡輪迴不滅。因為這個緣故，經典這樣說。如果依據道理，一切眾生，都本來具有清凈的佛性。如果永遠不能得到般涅槃，是沒有這種道理的。所以佛性決定是本來就有的，遠離有和無的。

《佛性論·破執分》第二之《破外道品》第二

再次，爲了讓外道不認識佛性，應該知道他們所立的義理。有外道說，一切諸法，都有自性，等同於有而不是空，因為自性各不相同。如果諸法都是空的，沒有自性，那麼水、火、色、心、生死、涅槃，都沒有自性。自性既然沒有，就應該可以把火變成水，把涅槃變成生死。為什麼呢？因為同樣沒有自性。現在看到火的自性一定是熱的，不可能變成水；水的自性一定是濕的，不可能變成火；涅槃和生死，也是這樣，不可能互相轉化。因為這兩種法都有自性。如果可以互相轉化，那麼修行就沒有用了。所以知道諸法各有自性，所以不是空的。再次，爲了破斥外道的自性義，應該知道。反駁說：你說諸法各有自性，不是空的，自性是確定的。

【English Translation】 English version: I say that this nature is also uncertain and not caused by conditions. If this is said, it should be logically valid. If, as you say, certainty and so on are without cause, then unreasonable things should all be able to be established. This would lead to two unequal faults, just as if someone said that a barren woman could give birth to two children, one white and one black; or like a rabbit having two horns, one sharp and one dull. If someone does not explain this unequal principle based on conditions, it should also be able to be established. If, as you say, this cannot be established, then you cannot stand your ground. Third, this would be the same as the heretics (外道, Waidào, non-Buddhist schools of thought), who believe that what exists inherently exists, and what does not exist inherently does not exist; what exists cannot be destroyed, and what does not exist cannot be produced. These faults arise from your evil attachment to the principle of no-self-nature. Someone asks: If this is the case, why did the Buddha say that sentient beings do not abide in nature and will never attain Parinirvana (般涅槃, Bānnièpán, complete nirvana)? The answer is: If someone hates and turns away from the Mahayana (大乘, Dàchéng, Great Vehicle) Buddhism, this Dharma (法, Fǎ, teachings) is the cause of an Icchantika (一闡提, Yīchǎntí, one who has severed their roots of goodness). In order to make sentient beings abandon this Dharma, if one follows the cause of an Icchantika, one will transmigrate without end for a long time. For this reason, the sutras say this. If based on reason, all sentient beings inherently possess pure Buddha-nature (佛性, Fóxìng, Buddha-nature). If one can never attain Parinirvana, there is no such principle. Therefore, Buddha-nature is definitely inherent, being apart from existence and non-existence.

The second chapter of the Treatise on Buddha-Nature: Refuting Attachments, the second section on Refuting Heretics

Furthermore, in order to make the heretics not recognize Buddha-nature, their established principles should be known. Some heretics say that all dharmas (諸法, Zhūfǎ, phenomena) have self-nature (自性, Zìxìng, inherent existence), equivalent to existence and not emptiness, because their self-natures are different. If all dharmas are empty and without self-nature, then water, fire, form, mind, birth and death, and Nirvana (涅槃, Nièpán, liberation) would all be without self-nature. Since self-nature does not exist, it should be possible to turn fire into water and turn Nirvana back into birth and death. Why? Because they are equally without self-nature. Now we see that the self-nature of fire is definitely hot and cannot become water; the self-nature of water is definitely wet and cannot become fire; Nirvana and birth and death are also like this, and cannot be mutually transformed. Because these two dharmas both have self-nature. If they could be mutually transformed, then cultivation would be useless. Therefore, we know that all dharmas have their own self-nature, so they are not empty. Furthermore, in order to refute the heretics' self-nature principle, it should be known. The refutation says: You say that all dharmas have their own self-nature, are not empty, and that self-nature is definite.

異者。是義不然。何以故。自性決定不可得故。決定者。離此泰近泰遠八種不可見因外。若物定有。則應可見。若物定無。則不可見。譬如兔角及蛇耳等。以決定智。依道理覓。決不可得。定永無故。諸法自性。亦復如是。故知諸法無自性故空。若汝說瓶等諸物更互各異。如瓶異衣等者。是義不然。何以故。瓶與色等。為即自性。為離自性。若定即離者。義皆不可。若是一者。則不應有八。瓶與數相違故。一義不立若定異者。緣色則不應得瓶。如人緣牛曾不見馬。故瓶等即離自性。皆不可得。若汝說有性有故諸法有。自性不空者。是義不然。何以故。有性無自性故。有性若是自性有者。則不離空有二處。若有中有者。則二有相併無能所用。法既以有。何勞復須自性有耶。若無中有者。那不能令兔角龜毛等有。故知二處不立。複次問曰。汝說自性與瓶等。為一為異。若一者。則不應有八性。若有八者。一數即乖。若言異者。則不通有便無言智。何以故。汝言由自性有故有言說。及生智慧。今既是異故。知無言說。無言說故。智慧不生。有無即離。皆不可得故。自性定無。又若汝說。汝言亦空。是故一切諸法不空者。此義不然。何以故。如是語言入諸法攝故。語言亦空。故知諸法皆空。若汝說語言可聞故不空者。是義不然

。何以故。語言自性不可得故。語言因緣種種異故。異相者有八事。一覺。二觀。三功用。四風氣。五八處。八處者。臍胸喉舌根項齒鼻唇。六音聲。七名字。八開閉。具此八義故。言聲得生。分別語言。併入一切諸法攝。故知同皆是空。又汝言。若汝說空平等者。云何於八種因緣。但生語言。不生余法。是義不然。何以故。汝不識他義本故。若有人立不從因緣。能出語言。汝對此人。可施此難。我今說因果決定。不無因緣。因果定者。如從因生果。若果不從因生。則應本來有果。若因不生果。果何緣有。若因果俱無性者。則自他同無。云何自生不生於他。為自果生。他果不生故。不得無性。由因生故。不可說有。從他生故。不可說無。以是義故。我說因果決定。汝難不成。如中論偈言。

一切處諸法　　從自不得生　從他二亦爾　　從無因亦然

初言一切處諸法者。明處有三。一約四生處。謂三界生處。及無流界生處。此四攝一切內外處盡。四中所有一切諸法攝法亦盡。二約內道外道。攝一切所有法。處通世出世皆盡。三約有情無情。攝一切法皆盡。處通三世攝有皆盡故言一切處諸法。次三句以四種因緣覓諸法實生。皆不可得。一從自。二從他。三俱從自他。四不從自他。尋此四句。皆無生義故知諸法

【現代漢語翻譯】現代漢語譯本：為什麼呢？因為語言的自性是不可得的。語言是因各種不同的因緣和合而產生的。這不同的相狀有八種因素：一是覺（awareness），二是觀（observation），三是功用（function），四是氣（breath），五是八處（eight locations），這八處是：臍、胸、喉、舌根、項、齒、鼻、唇。六是音聲（sound），七是名字（name），八是開閉（opening and closing）。具備這八種因素，言語的聲音才能產生。分別各種語言，都包含在一切諸法之中。因此可知，它們都是空性的。另外，你說，『如果你說空是平等的，為什麼在八種因緣中，只產生語言，而不產生其他法？』這種說法是不對的。為什麼呢？因為你不瞭解他人所說的根本意義。如果有人主張不依靠因緣就能產生語言，你才可以對這個人提出這種質疑。我現在說的是因果是決定的，不是沒有因緣。因果決定，就像從因產生果一樣。如果果不是從因產生的，那麼果就應該本來就存在。如果因不能產生果，那麼果又從何而來呢？如果因和果都沒有自性，那麼自身和他人就都一樣是無。為什麼自身能生，而不能生於他人呢？爲了自身的結果能產生，他人的結果不能產生，就不能說沒有自性。由於因的產生，就不能說是有。從他人的產生，就不能說是無。因為這個道理，我說因果是決定的，你的質疑是不成立的。就像《中論》的偈頌所說：『一切處諸法，從自不得生，從他二亦爾，從無因亦然。』最初說『一切處諸法』，是說明處有三種。一是關於四生處（four kinds of birth）：即三界（three realms）的生處，以及無流界（realm of no outflows）的生處。這四種包含了所有內外之處。四種之中所有的一切諸法和攝法也全部包含在內。二是關於內道（inner path）和外道（outer path），包含了一切所有的法。處通於世間和出世間，全部包含在內。三是關於有情（sentient beings）和無情（non-sentient beings），包含了一切法。處通於過去、現在、未來三世，包含所有存在，所以說『一切處諸法』。接下來的三句，用四種因緣來尋找諸法的真實生起，都是不可得的。一是從自身（from itself），二是從他身（from others），三是既從自身又從他身（from both itself and others），四是不從自身也不從他身（from neither itself nor others）。尋找這四句，都沒有生起的意義，因此可知諸法是空性的。

【English Translation】 English version: Why is that? Because the self-nature of language is unattainable. Language arises from various different conditions. These different aspects have eight factors: first, awareness (覺, jue), second, observation (觀, guan), third, function (功用, gongyong), fourth, breath (氣, qi), fifth, the eight locations (八處, bachu), these eight locations are: navel, chest, throat, root of the tongue, neck, teeth, nose, and lips. Sixth, sound (音聲, yinsheng), seventh, name (名字, mingzi), eighth, opening and closing (開閉, kaibi). With these eight factors, the sound of speech can arise. Differentiating various languages, they are all included within all dharmas. Therefore, it can be known that they are all empty. Furthermore, you say, 'If you say emptiness is equal, why in the eight conditions, only language arises, and not other dharmas?' This statement is incorrect. Why is that? Because you do not understand the fundamental meaning of what others are saying. If someone asserts that language can arise without relying on conditions, you can raise this question to that person. What I am saying now is that cause and effect are definite, not without conditions. Cause and effect are definite, just like a result arises from a cause. If the result does not arise from the cause, then the result should exist originally. If the cause cannot produce the result, then where does the result come from? If both cause and effect have no self-nature, then self and others are both the same as non-existent. Why can self arise, but not arise from others? In order for the result of self to arise, and the result of others not to arise, it cannot be said that there is no self-nature. Because of the arising of the cause, it cannot be said that it exists. From the arising of others, it cannot be said that it is non-existent. Because of this reason, I say that cause and effect are definite, and your question is not valid. It is like the verse in the Madhyamaka-karika (中論, Zhonglun): 'All dharmas everywhere, do not arise from themselves, nor from others, nor from both, nor from no cause.' Initially, saying 'all dharmas everywhere' is to explain that there are three kinds of places. First, regarding the four kinds of birth (四生處, sishengchu): that is, the places of birth in the three realms (三界, sanjie), and the places of birth in the realm of no outflows (無流界, wuliujie). These four include all internal and external places. All dharmas and included dharmas within the four are also completely included. Second, regarding the inner path (內道, neidao) and the outer path (外道, waidao), including all existing dharmas. The place encompasses both mundane and supramundane, completely included. Third, regarding sentient beings (有情, youqing) and non-sentient beings (無情, wuqing), including all dharmas. The place encompasses the past, present, and future three times, including all existence, therefore it is said 'all dharmas everywhere'. The following three sentences use four kinds of conditions to seek the real arising of dharmas, and all are unattainable. First, from itself (從自, congzi), second, from others (從他, congta), third, from both itself and others (俱從自他, jucongzita), fourth, not from itself nor from others (不從自他, bucongzita). Searching for these four sentences, there is no meaning of arising, therefore it can be known that dharmas are empty.

悉非性有一。不從自生者。若從自生。生則無用。自既以有。何勞復生。故文言從自不得生。二若從他生。何不生於異果。同皆是無故。故言從他不得生。三若俱從自他生者。亦復不然。前約異體相續。立自他義。如兩物相望故。互為自他。以張望王。張即為自。王即為他。以王望張。王自張他。義亦如是。此二他性為一為異。若兩他性是一者。則無自他義。非兩相望故若彼他義。異此他義者。彼即不成他。以異他性故。彼他既非他。此他亦復失本。由他望我故。我有他義。他既非他。我他亦失。本由他故。有自他義。既空自性理失。竟何俱從自他生耶。故言二亦然。次約同類因果相望。論自他者。本由種子為因。能生芽果。芽必由因故名為果。種必生果故得名因。因之與果。為一為異。若定一者。則無生義。本已是有復何用生。若定異者。則應生異果。既俱是異因。何故但生自果。不生余果。既自他一異。俱不可得。故知不俱從自他生。所以文言二亦爾。故四不從自他生者。是無因義。若汝謂諸法不從因緣。而自有者。則一切諸法互能相生。火應生水。水能生火。等無因緣故。若不爾者。無因生義。即不得成故。文言從無因亦然。於四句中。求覓生相。並不可得。是故當知。決定無生。複次若汝難即與證量相違。若

諸法無實性者。則能所皆不可得。聲不至耳。耳不得聲。我現見聲耳相對。所以得聞。故知不空者。是義不然。何以故。是能所及證量自性。皆不可得故。汝言由自性得成故不空者。是義不然。何以故。此自性于根塵證量中。一異有無等。皆不可得故。自性不成。若汝說云何不可得。由多因成故。若法有自性。即不由因得成。已成物者。更生無用故。若汝言多因各生聲自性。譬如鼓聲。必由手桴等因緣。隨此手等各自分。有得聲義者。是義不然。何以故。前自他等四句中。覓生不可得。由性空以顯故。若一性不成者。多性云何成。若汝立自性者。是因不勞立。何以故。自性自是有。何複用因為。若汝說一果由一因得成。果以因為體故。若爾但應一人得聞。何以故。由一人擊鼓。但一人應聞。餘人那並得聞。若多人共聞。則知因果不得一體。若汝說有多果。即從多因生。隨至而取。如人散種田中。人田是一。而種子眾多。所生芽等。亦復不少。亦如一人打鼓。鼓聲眾多。故人聞亦多者。是義不然。何以故。本不可取故。若本已有自性。何得稱言現見。因打鼓已。後方聞聲。若汝說聲自性本有。由八種不了故未得者。是義不然。何以故。雖近遠等。亦不得聞故知本無自性。若汝說一聲轉作多聲者。是義不然。何以故。一多

【現代漢語翻譯】現代漢語譯本若諸法沒有真實自性（shí xìng）的話，那麼能取者（néng qǔ zhě，能認知的主體）和所取者（suǒ qǔ zhě，被認知的客體）都不可獲得。聲音不能到達耳朵，耳朵也不能獲得聲音。我現在明明看見聲音和耳朵相對，所以才能聽聞。因此認為諸法不空的說法是不對的。為什麼呢？因為能取、所取以及作為證明的量（zhèng liàng，有效認知）的自性，都是不可獲得的。你說因為自性成就所以不空，這種說法也是不對的。為什麼呢？因為這個自性在根（gēn，感覺器官）、塵（chén，感覺對像）、證量中，無論是『一』還是『異』，『有』還是『無』等等，都是不可獲得的。自性如果不能成立，你又說怎麼不可獲得呢？是因為由多種因緣和合而成。如果法有自性，就不應該由因緣和合而成。已經成就的東西，再生就沒有用了。如果你說多種因緣各自產生聲音的自性，比如鼓聲，一定是由手、鼓槌等因緣和合而成，隨著手等各自的部分，有獲得聲音的意義，這種說法也是不對的。為什麼呢？因為在前面說的『自』、『他』等四句中，尋求產生是不可獲得的，因為自性本空才能顯現。如果一個自性不能成立，多個自性又怎麼能成立呢？如果你要建立自性，那麼因就不需要建立了。為什麼呢？因為自性自己本來就有，又何必用因呢？如果你說一個果由一個因成就，果以因為本體，如果這樣，就應該只有一個人能聽到。為什麼呢？因為由一個人擊鼓，就應該只有一個人能聽到，其他人怎麼能一起聽到呢？如果很多人一起聽到，就知道因果不是一體的。如果你說有很多果，是從多個因產生的，隨著到達而取，就像人把種子散播在田里，人和田是一體的，而種子眾多，所生出的芽等，也很多。也像一個人打鼓，鼓聲眾多，所以人聽到的也多，這種說法也是不對的。為什麼呢？因為根本上就不可取。如果根本上已經有自性，怎麼能說現在才看見呢？因為打鼓之後，才聽到聲音。如果你說聲音的自性本來就有，因為八種不了（bā zhǒng bù liǎo，八種不瞭解的情況）所以沒有聽到，這種說法也是不對的。為什麼呢？即使近或遠等，也聽不到，所以知道根本沒有自性。如果你說一個聲音轉變成多個聲音，這種說法也是不對的。為什麼呢？一和多

【English Translation】 English version If all dharmas (zhū fǎ, phenomena) lack inherent existence (shí xìng, true nature), then both the grasper (néng qǔ zhě, the subject that cognizes) and the grasped (suǒ qǔ zhě, the object that is cognized) are unobtainable. Sound does not reach the ear, and the ear does not obtain sound. I clearly see sound and ear in relation, so I can hear. Therefore, the view that dharmas are not empty is incorrect. Why? Because the inherent existence of the grasper, the grasped, and the valid cognition (zhèng liàng, valid means of knowing) that proves them are all unobtainable. Your statement that because inherent existence is established, therefore it is not empty, is also incorrect. Why? Because this inherent existence, in relation to the sense faculties (gēn, sense organs), sense objects (chén, sense objects), and valid cognition, whether it is 'one' or 'different,' 'existent' or 'non-existent,' etc., is all unobtainable. If inherent existence cannot be established, how can you say it is unobtainable? It is because it is composed of many causes and conditions. If a dharma has inherent existence, it should not be composed of causes and conditions. If something is already established, there is no use in creating it again. If you say that multiple causes each produce the inherent existence of sound, like the sound of a drum, which is definitely composed of causes and conditions such as the hand and drumstick, and with each part of the hand, etc., there is the meaning of obtaining sound, this statement is also incorrect. Why? Because in the four possibilities of 'self,' 'other,' etc., mentioned earlier, seeking origination is unobtainable, because emptiness of inherent existence is what is revealed. If one inherent existence cannot be established, how can multiple inherent existences be established? If you want to establish inherent existence, then the cause does not need to be established. Why? Because inherent existence exists by itself, so why use a cause? If you say that one result is produced by one cause, and the result has the cause as its essence, then only one person should be able to hear. Why? Because if one person beats the drum, only one person should be able to hear, how can others hear together? If many people hear together, then it is known that cause and result are not one. If you say that there are many results, which are produced from many causes, and they are taken as they arrive, like people scattering seeds in a field, the person and the field are one, and the seeds are numerous, and the sprouts, etc., that are produced are also numerous. It is also like one person beating a drum, the sound of the drum is numerous, so many people hear it, this statement is also incorrect. Why? Because fundamentally it is unobtainable. If fundamentally there is already inherent existence, how can you say that you see it now? Because after beating the drum, then you hear the sound. If you say that the inherent existence of sound is originally there, but because of the eight kinds of non-understanding (bā zhǒng bù liǎo, eight kinds of non-understanding) you have not heard it, this statement is also incorrect. Why? Even if it is near or far, etc., you cannot hear it, so you know that fundamentally there is no inherent existence. If you say that one sound transforms into many sounds, this statement is also incorrect. Why? One and many

數相違故。倒義應成。汝義本壞。一多數相違者。汝所立義。聲有三種。一但與果相違。二雙與因果相違。三但與因相違。初剎那聲。但與第二剎那聲相違。最後剎那聲。但與因相違。無更有別果。中間無數聲。前後相望。有無量因果。自俱相違。以是義故。一聲生無量聲者。是義不可。何以故。一時俱聞故。若前後生多聲者。則應前後而聞。不前後聞。一時俱聞者故知非一聲生無量聲。複次倒義得成故者。若汝謂一能生多。我亦言多能生一。汝若不信多能生一。我亦不信一能生多。複次汝義本壞故者。汝義云。有物德事等三種。唯於物中。可說有德有事。不于德中更復立德。而汝今于聲德中。分別有數量德。寧不自乖本執耶。若汝說是數量。但依名句味。不依于聲。譬如劫來燒屋。實是火燒。以火與劫相應故。非是劫燒。由火依劫故。故云劫燒。數量亦爾。實是名句味家德。此名句味。與聲相應故。數量德依聲而說故。我義本不失者。是義不然。何以故。名句味耳根所得故。此名句味為是聲。非聲耶。若是聲者。不應有德。諸德無體故。若非聲者。聞聲之時。則不應得。于名句味。若一時得。云何復言名句味等有于數量。而聲無耶。故知汝義自乖于本。此前破鞞世師。

複次破僧佉義應知。內曰。汝義云。聲

【現代漢語翻譯】現代漢語譯本因為數量互相違背的緣故，顛倒的道理就應該成立，你的理論根本上就被破壞了。第一，多數互相違背：你所建立的理論說，聲音有三種情況：一是隻與果相違背，二是同時與因和果相違背，三是隻與因相違背。最初剎那的聲音，只與第二剎那的聲音相違背；最後剎那的聲音，只與因相違背，沒有其他的果；中間無數的聲音，前後相望，有無量的因和果，自身互相違背。因為這個緣故，一個聲音產生無量聲音的說法，是不可以成立的。為什麼呢？因為同時聽到。如果前後產生多個聲音，就應該前後聽到。不是前後聽到，而是一時同時聽到，所以知道不是一個聲音產生無量聲音。其次，顛倒的道理可以成立：如果你說一能生多，我也可以說多能生一。如果你不相信多能生一，我也不相信一能生多。再次，你的理論根本上就被破壞了：你的理論說，有物體、性質、作用等三種。只有在物體中，可以說有性質和作用，不在性質中再建立性質。而你現在在聲音的性質中，分別有數量的性質，難道不是自己違背了原本的執著嗎？如果你說這個數量，只是依據名、句、味，不依據于聲音。譬如劫火焚燒房屋，實際上是火燒，因為火與劫相應；不是劫燒，因為火依附於劫，所以說劫燒。數量也是這樣，實際上是名、句、味的性質，因為這個名、句、味與聲音相應，數量的性質依附於聲音而說。所以我的理論根本沒有喪失。這個說法是不對的。為什麼呢？因為名、句、味是耳朵根所得到的。這個名、句、味是聲音，還是非聲音呢？如果是聲音，就不應該有性質，因為諸性質沒有實體。如果不是聲音，在聽到聲音的時候，就不應該得到名、句、味。如果一時得到，為什麼又說名、句、味等有數量，而聲音沒有呢？所以知道你的理論自己違背了根本。這是之前破斥鞞世師（Vaisheshika）的觀點。再次，應該瞭解破斥僧佉（Samkhya）的觀點。下面說：你的理論說，聲音...

【English Translation】 English version Because the numbers contradict each other, the reversed logic should be established, and your theory is fundamentally destroyed. First, the majority contradicts each other: Your established theory states that there are three types of sound: one that contradicts only the result, one that contradicts both the cause and the result, and one that contradicts only the cause. The sound of the initial moment contradicts only the sound of the second moment; the sound of the final moment contradicts only the cause, with no other result; the countless sounds in between, looking forward and backward, have limitless causes and results, contradicting themselves. Because of this, the statement that one sound produces limitless sounds cannot be established. Why? Because they are heard simultaneously. If multiple sounds are produced sequentially, they should be heard sequentially. They are not heard sequentially, but simultaneously, so it is known that one sound does not produce limitless sounds. Secondly, the reversed logic can be established: If you say that one can produce many, I can also say that many can produce one. If you do not believe that many can produce one, I also do not believe that one can produce many. Thirdly, your theory is fundamentally destroyed: Your theory states that there are three types: objects, qualities, and actions. Only in objects can it be said that there are qualities and actions; qualities are not established within qualities. But now, in the quality of sound, you distinguish the quality of quantity. Are you not contradicting your original adherence? If you say that this quantity is based only on name (nama), sentence (vakya), and taste (rasa), and not on sound. For example, a kalpa (aeon) fire burns a house; in reality, it is the fire that burns, because the fire corresponds to the kalpa; it is not the kalpa that burns, because the fire depends on the kalpa, so it is said that the kalpa burns. Quantity is also like this; in reality, it is the quality of name, sentence, and taste, because this name, sentence, and taste correspond to sound, and the quality of quantity is said to depend on sound. So my theory is not lost at all. This statement is incorrect. Why? Because name, sentence, and taste are obtained by the ear sense. Is this name, sentence, and taste sound or non-sound? If it is sound, it should not have qualities, because all qualities have no substance. If it is non-sound, then when hearing sound, one should not obtain name, sentence, and taste. If they are obtained simultaneously, why do you say that name, sentence, and taste have quantity, while sound does not? So it is known that your theory contradicts its own foundation. This is the previous refutation of the Vaisheshika (鞞世師) view. Furthermore, one should understand the refutation of the Samkhya (僧佉) view. It says below: Your theory says that sound...

有自性。與自性不異故者。是義不然。何以故。若聲有自性。則聲應為耳本故。若說聲是耳。耳即是聲。可說自性即聲。聲即自性。若不許耳即是聲者。亦不許汝聲即自性。若汝說聲是所聞。耳不爾者。是義不然。何以故。汝聲與耳。為一為異。若汝說聲是所聞與耳異者。已所聞故與自性亦異。若說聲與耳不異者。何故不說聲能聞耳。若汝說德如耳者。是亦不然。何以故。若聲滅時。耳應俱滅。聲耳是一故。如耳聲一物不成例。余成不成亦爾。故知諸法決無自性。悉皆是空。若汝說證量。云何成者。是義不然。何以故。今我立證量。顯了二空。諸法空故。自性不可得。如見幻事。幻物者證量。所見不如實有諸法亦爾。不如所見而有所見。由體不實故。不有由證量故。不無由體無故。空義得成。以證量故。假有不失。複次一切諸法。無有自性。何以故依因緣生故。譬如火依他而生。離樵即不可見。亦如螢火若火有自性。則應離樵空中自燃。若自燃有。則應離於燃具為更生事。則無有用火成無事。一切諸水所不能滅。若汝說有自性故。是故可滅。若無自性。如幻化火無有實性。無對治故。水不能滅者。是義不然。何以故。責汝此火為本有性。為是無性。若本有性者。末亦是有。本末既有。則應是常。不應可滅。複次自性各

【現代漢語翻譯】現代漢語譯本『有自性，與自性不異』的說法是不對的。為什麼呢？如果聲音有自性（svabhāva，事物固有的、不變的性質），那麼聲音就應該是耳朵的根本。如果說聲音就是耳朵，耳朵就是聲音，那就可以說自性就是聲音，聲音就是自性。如果不承認耳朵就是聲音，那也不應該承認聲音就是自性。如果說聲音是所聽到的，耳朵不是，這種說法也是不對的。為什麼呢？聲音和耳朵，是一體還是異體？如果說聲音是所聽到的，與耳朵不同，那麼因為是被聽到的，所以也與自性不同。如果說聲音與耳朵沒有不同，為什麼不說聲音能聽耳朵呢？如果說德（guṇa，屬性）就像耳朵一樣，這也是不對的。為什麼呢？如果聲音消失的時候，耳朵也應該一起消失，因為聲音和耳朵是一體的。就像耳朵和聲音不能成為一個事物的例子一樣，其餘的例子也一樣不能成立。所以知道一切諸法（dharma，事物、現象）絕對沒有自性，全部都是空（śūnyatā，空性）。如果說要證明空性的量（pramāṇa，認識的工具），要如何成立呢？這種說法也是不對的。為什麼呢？現在我建立證量，來顯明二空（dvisūnyatā，人空和法空）。諸法是空的，所以自性是不可得的，就像見到幻術一樣。幻術所變出的事物是證量，所見到的事物並不真實存在，諸法也是這樣，不如所見而有所見，因為本體不真實。因為證量的緣故，不是不存在；因為本體沒有的緣故，空性的意義才能成立。因為證量的緣故，假有（prajñaptisat，名假安立的存在）不會喪失。再次，一切諸法，沒有自性。為什麼呢？因為是依因緣（hetupratyaya，產生結果的條件）而生的。譬如火依靠其他條件而生，離開木柴就不可見。也像螢火一樣，如果火有自性，就應該離開木柴在空中自己燃燒。如果自己燃燒是存在的，就應該離開燃燒的工具而產生新的事物，那麼用火就成了沒有用的事情。一切的水都不能熄滅它。如果說因為有自性的緣故，所以可以被熄滅；如果沒有自性，就像幻化出來的火一樣，沒有真實的性質，沒有對治（pratipakṣa，對治品）的緣故，水不能熄滅它，這種說法是不對的。為什麼呢？要責問你，這個火是本來就有自性，還是沒有自性？如果本來就有自性，那麼最後也是有自性。本來和最後都有自性，那麼就應該是常（nitya，永恒不變），不應該可以被熄滅。再次，自性各自現代漢語譯本有自性。與自性不異故者。是義不然。何以故。若聲有自性。則聲應為耳本故。若說聲是耳。耳即是聲。可說自性即聲。聲即自性。若不許耳即是聲者。亦不許汝聲即自性。若汝說聲是所聞。耳不爾者。是義不然。何以故。汝聲與耳。為一為異。若汝說聲是所聞與耳異者。已所聞故與自性亦異。若說聲與耳不異者。何故不說聲能聞耳。若汝說德如耳者。是亦不然。何以故。若聲滅時。耳應俱滅。聲耳是一故。如耳聲一物不成例。余成不成亦爾。故知諸法決無自性。悉皆是空。若汝說證量。云何成者。是義不然。何以故。今我立證量。顯了二空。諸法空故。自性不可得。如見幻事。幻物者證量。所見不如實有諸法亦爾。不如所見而有所見。由體不實故。不有由證量故。不無由體無故。空義得成。以證量故。假有不失。複次一切諸法。無有自性。何以故依因緣生故。譬如火依他而生。離樵即不可見。亦如螢火若火有自性。則應離樵空中自燃。若自燃有。則應離於燃具為更生事。則無有用火成無事。一切諸水所不能滅。若汝說有自性故。是故可滅。若無自性。如幻化火無有實性。無對治故。水不能滅者。是義不然。何以故。責汝此火為本有性。為是無性。若本有性者。末亦是有。本末既有。則應是常。不應可滅。複次自性各

【English Translation】 English version The statement 'having intrinsic existence (svabhāva), and not being different from intrinsic existence' is not correct. Why? If sound had intrinsic existence, then sound should be the basis of the ear. If you say sound is the ear, and the ear is sound, then it can be said that intrinsic existence is sound, and sound is intrinsic existence. If you do not admit that the ear is sound, then you should not admit that sound is intrinsic existence. If you say that sound is what is heard, and the ear is not, this statement is also incorrect. Why? Are sound and the ear one or different? If you say that sound is what is heard and is different from the ear, then because it is heard, it is also different from intrinsic existence. If you say that sound and the ear are not different, why not say that sound can hear the ear? If you say that quality (guṇa) is like the ear, this is also incorrect. Why? If sound ceases, the ear should also cease together, because sound and the ear are one. Just as the example of the ear and sound not being one thing does not hold, the remaining examples also do not hold. Therefore, know that all phenomena (dharma) definitely do not have intrinsic existence; all are emptiness (śūnyatā). If you say, how is the means of valid cognition (pramāṇa) to prove emptiness established? This statement is also incorrect. Why? Now I establish the means of valid cognition to clearly show the two emptinesses (dvisūnyatā, emptiness of self and emptiness of phenomena). Because all phenomena are empty, intrinsic existence is unobtainable, like seeing an illusion. The illusory object is the means of valid cognition; what is seen is not truly existent. All phenomena are like this, seen but not as they appear, because the essence is not real. Because of the means of valid cognition, it is not non-existent; because the essence is non-existent, the meaning of emptiness is established. Because of the means of valid cognition, nominal existence (prajñaptisat) is not lost. Furthermore, all phenomena do not have intrinsic existence. Why? Because they arise dependently on conditions (hetupratyaya). For example, fire arises dependently on others; it is not visible apart from firewood. It is also like a firefly. If fire had intrinsic existence, it should burn by itself in the sky apart from firewood. If self-burning exists, it should produce new things apart from the tools of burning, then using fire would become a useless thing. All water cannot extinguish it. If you say that because it has intrinsic existence, it can be extinguished; if it does not have intrinsic existence, like illusory fire, it does not have real nature, and because there is no antidote (pratipakṣa), water cannot extinguish it, this statement is incorrect. Why? I ask you, does this fire have intrinsic existence originally, or does it not have intrinsic existence? If it originally has intrinsic existence, then it also has intrinsic existence in the end. Since it has intrinsic existence in both the beginning and the end, then it should be permanent (nitya), and should not be able to be extinguished. Furthermore, each intrinsic existence English version has intrinsic existence. The statement 'and not being different from intrinsic existence' is not correct. Why? If sound had intrinsic existence, then sound should be the basis of the ear. If you say sound is the ear, and the ear is sound, then it can be said that intrinsic existence is sound, and sound is intrinsic existence. If you do not admit that the ear is sound, then you should not admit that sound is intrinsic existence. If you say that sound is what is heard, and the ear is not, this statement is also incorrect. Why? Are sound and the ear one or different? If you say that sound is what is heard and is different from the ear, then because it is heard, it is also different from intrinsic existence. If you say that sound and the ear are not different, why not say that sound can hear the ear? If you say that quality is like the ear, this is also incorrect. Why? If sound ceases, the ear should also cease together, because sound and the ear are one. Just as the example of the ear and sound not being one thing does not hold, the remaining examples also do not hold. Therefore, know that all phenomena definitely do not have intrinsic existence; all are emptiness. If you say, how is the means of valid cognition to prove emptiness established? This statement is also incorrect. Why? Now I establish the means of valid cognition to clearly show the two emptinesses. Because all phenomena are empty, intrinsic existence is unobtainable, like seeing an illusion. The illusory object is the means of valid cognition; what is seen is not truly existent. All phenomena are like this, seen but not as they appear, because the essence is not real. Because of the means of valid cognition, it is not non-existent; because the essence is non-existent, the meaning of emptiness is established. Because of the means of valid cognition, nominal existence is not lost. Furthermore, all phenomena do not have intrinsic existence. Why? Because they arise dependently on conditions. For example, fire arises dependently on others; it is not visible apart from firewood. It is also like a firefly. If fire had intrinsic existence, it should burn by itself in the sky apart from firewood. If self-burning exists, it should produce new things apart from the tools of burning, then using fire would become a useless thing. All water cannot extinguish it. If you say that because it has intrinsic existence, it can be extinguished; if it does not have intrinsic existence, like illusory fire, it does not have real nature, and because there is no antidote, water cannot extinguish it, this statement is incorrect. Why? I ask you, does this fire have intrinsic existence originally, or does it not have intrinsic existence? If it originally has intrinsic existence, then it also has intrinsic existence in the end. Since it has intrinsic existence in both the beginning and the end, then it should be permanent, and should not be able to be extinguished. Furthermore, each intrinsic existence

各自不同。可相壞故。譬如作事。後作事成。前事則壞。如火為水所滅。若一切法各有自性。何能相滅。若汝說若無自性。則火與樵不得異者。是義不然。何以故。多有過失。能所不異故。若一不異者。有何能所火樵二物。亦可說言。樵為能照。火為所照。若不爾者。則汝義本立一不成。外曰。若汝說火離一異者。云何說火從因緣生耶。內曰。如樵中色等五塵。是時不成樵。即於一時併成熱性故。四大四微等八物。皆不一不異。若言冷熱等八物一異者。是義不然。何以故。若是一者。冷應至熱。即墮常見。若言異者。簡空而生。即是斷見。緣冷生熱。故若異者應有八火。火若有八。一火不生。並如前說。是故諸法悉依緣生。何以故。相續不度故相續故不斷。不度故不常。以是義故。斷常見滅。不一不異。隨世間故。亦說一異。複次若汝說能量所量二法成就。所以諸法各有自性故不空者。是義不然。何以故。量從自生故。不緣所量境而能量智自成者。無有是處。既無所量。能量之名。對何而立。則量何所量耶。若汝說由觀所量故。得成能量者。是義不然。何以故。若前境未有。即量何所緣。所量者。是所緣境。能量者。是能緣智。若所量已成。能量何用。所本由能故得所名。若能量未有。已成所量。則能量無用。若所量

【現代漢語翻譯】現代漢語譯本各自不同，因為它們可以互相破壞。例如，做事情，后做的事情成功了，之前的事情就被破壞了。就像火被水撲滅一樣。如果一切法都各有自性（svabhāva，事物自身存在的本性），怎麼可能互相消滅呢？如果你說沒有自性，那麼火和木柴就沒有區別了，這種說法是不對的。為什麼呢？因為有很多過失，能（kartṛ，能作者）和所（karman，所作用）沒有區別的緣故。如果是一而不是異，哪裡來的能和所，火和木柴這兩種東西呢？也可以說，木柴是能照亮的，火是被照亮的。如果不是這樣，那麼你的理論根本就立不住。外道說：『如果你說火既不是一也不是異，那怎麼說火是從因緣（hetu-pratyaya，原因和條件）生的呢？』內道說：『就像木柴中的色等五塵（pañca-viṣaya，五種感官對像），在沒有燃燒時不能成為木柴，但在同一時間一起產生熱的性質。』所以，四大（mahābhūta，地、水、火、風）和四微（rūpa，色等）等八種事物，既不是一也不是異。如果說冷熱等八種事物是一或異，這種說法是不對的。為什麼呢？如果是一，冷應該變成熱，那就落入了常見（śāśvata-dṛṣṭi，認為事物恒常不變的錯誤見解）。如果說是異，那麼就憑空產生，那就是斷見（uccheda-dṛṣṭi，認為事物死後斷滅的錯誤見解）。因為緣冷而生熱，所以如果說是異，應該有八個火。如果火有八個，一個火也生不出來，都像前面所說的那樣。所以，一切法都依靠因緣而生。為什麼呢？因為相續（saṃtāna，事物前後相連的狀態）不停止，所以是相續的，因此不是斷滅的。因為不停止，所以不是恒常的。因為這個道理，斷見和常見都被消滅了。既不是一也不是異，隨順世間的說法，也可以說是一或異。再次，如果你說能量（pramāṇa，衡量者）和所量（prameya，被衡量者）這兩種法是成就的，所以一切法各有自性，因此不是空（śūnya，沒有自性）的，這種說法是不對的。為什麼呢？因為量是從自身產生的。如果不是依靠所量的境界，能量的智慧自己就能成就，這是不可能的。既然沒有所量，能量這個名稱，是針對什麼而建立的呢？那麼量衡量什麼呢？如果你說因為觀察所量，才能成就能量，這種說法是不對的。為什麼呢？如果前面的境界還沒有，那麼量緣于什麼呢？所量，是被緣的境界。能量，是能緣的智慧。如果所量已經成就，能量有什麼用呢？所本來是因為能才得到所的名稱。如果能量還沒有，所量已經成就，那麼能量就沒有用了。如果所量已經

【English Translation】 English version They are different from each other because they can destroy each other. For example, when doing something, if the later action succeeds, the previous action is destroyed. It's like fire being extinguished by water. If all dharmas (phenomena) each have their own svabhāva (intrinsic nature), how can they destroy each other? If you say there is no svabhāva, then fire and firewood would be no different, which is not correct. Why? Because there are many faults, as the kartṛ (agent) and karman (object) are not different. If it is one and not different, where do the agent and object, the two things of fire and firewood, come from? It can also be said that firewood is what can illuminate, and fire is what is illuminated. If it is not like this, then your theory cannot be established at all. The outsider says: 'If you say that fire is neither one nor different, then how do you say that fire arises from hetu-pratyaya (causes and conditions)?' The insider says: 'Like the five sensory objects (pañca-viṣaya) such as color in firewood, they cannot become firewood when unburnt, but at the same time, they all produce the property of heat.' Therefore, the four mahābhūta (great elements: earth, water, fire, wind) and the four subtle elements (rūpa, etc.), eight things in total, are neither one nor different. If you say that the eight things such as cold and heat are one or different, this statement is not correct. Why? If they are one, cold should become hot, which falls into the śāśvata-dṛṣṭi (eternalism, the wrong view that things are permanent and unchanging). If they are said to be different, then they arise out of nowhere, which is uccheda-dṛṣṭi (annihilationism, the wrong view that things are annihilated after death). Because heat arises from cold, if they are said to be different, there should be eight fires. If there are eight fires, not a single fire can arise, just as said before. Therefore, all dharmas arise depending on conditions. Why? Because the saṃtāna (continuity, the state of things being connected before and after) does not stop, so it is continuous, therefore it is not annihilated. Because it does not stop, it is not permanent. Because of this reason, the views of annihilationism and eternalism are both destroyed. It is neither one nor different, and according to worldly conventions, it can also be said to be one or different. Furthermore, if you say that the two dharmas of pramāṇa (means of knowledge, the measurer) and prameya (object of knowledge, the measured) are accomplished, so all dharmas each have their own svabhāva, therefore they are not śūnya (empty, without intrinsic nature), this statement is not correct. Why? Because the means of knowledge arises from itself. If the wisdom of the means of knowledge can be accomplished by itself without relying on the object of knowledge, this is impossible. Since there is no object of knowledge, what is the name of the means of knowledge established for? Then what does the means of knowledge measure? If you say that the means of knowledge can be accomplished by observing the object of knowledge, this statement is not correct. Why? If the previous realm does not yet exist, then what does the means of knowledge rely on? The object of knowledge is the realm that is relied upon. The means of knowledge is the wisdom that can rely. If the object of knowledge has already been accomplished, what is the use of the means of knowledge? The object originally gets its name from the means. If the means of knowledge does not yet exist, and the object of knowledge has already been accomplished, then the means of knowledge is useless. If the object of knowledge is already

不關能量。自得成者。有何能所。若汝說能量所量。更互相成。是二各有自性。而更互相合故。一名能量一名所量者。是義不然。何以故。若未相對時。兩法已成。而後時得名者。有四過失。一者相對無用。何以故。一切諸法未被緣時。已成所量。智亦如是。未能緣時。已成能量。既自性已成。何用相對。二者為何事未足。復須相對。若為立名。須相對者。體既已立。何故無名。若汝謂體本自性是有。但未相對故。未有名者。是義不可。既未有名。云何有體。三者所量前成。能量后成者。若所量已成故得所量。能量未成。復何所對。而名所量。四者若能所俱時成者。則能所義壞。如牛角並生。則無能所。既前後俱時。求覓自性。皆不可得。故知諸法悉空。複次若汝說。譬如燈為能照。瓶為所照。燈瓶二物本性是有。但相對時名能所照。故量義得成者。是義不然。何以故。燈譬未成故。與量不相似。豈得為譬耶。若汝說云何未成者。燈中無暗故。故不照自體。若照自體體是所照。如瓶等譬。瓶既須別。燈來照燈。亦應更有別燈照之。此則照照無窮過故。而不然者。汝謂證量相似故取燈為譬者。我明不相似故不得為譬。何以故。燈但照他。決不照自。若體有暗。可須自他來照。體既無暗。何勞自他照耶。不如瓶等物體暗不

【現代漢語翻譯】現代漢語譯本不依賴於任何能量，而是自然成就的（自得成者），還有什麼『能』（能量，Neng）和『所』（所量，Suo）的區分呢？如果你說『能』和『所』是相互依存、相互成就的，那麼這就意味著兩者各自具有獨立的自性（自性，Zi Xing），然後才相互結合。因此，一個被稱為『能』，一個被稱為『所』，這種說法是不成立的。為什麼呢？如果在沒有相互作用之前，兩種法（法，Fa）就已經存在，然後在相互作用之後才被命名，那麼就會出現四個過失：第一，相互作用變得毫無意義。為什麼呢？因為一切諸法在沒有被因緣（緣，Yuan）觸及之前，就已經成爲了『所量』。智慧（智，Zhi）也是如此，在沒有進行認知之前，就已經成爲了『能量』。既然自性已經成就，那麼相互作用還有什麼用呢？第二，還有什麼未完成的，還需要相互作用呢？如果爲了建立名稱才需要相互作用，那麼本體（體，Ti）既然已經存在，為什麼沒有名稱呢？如果你認為本體的自性本來就存在，只是因為沒有相互作用，所以沒有名稱，這種說法是不成立的。既然沒有名稱，又怎麼能說有本體呢？第三，如果『所量』先於『能量』成就，那麼『所量』已經成就，所以才被稱為『所量』，而『能量』還沒有成就，又以什麼為對像來稱之為『所量』呢？第四，如果『能』和『所』同時成就，那麼『能』和『所』的意義就崩潰了。就像牛角同時生長一樣，就沒有『能』和『所』的區分了。無論是前後還是同時，都無法找到它們的自性。因此，要知道一切諸法皆是空（空，Kong）的。進一步說，如果你說，比如燈是『能照』，瓶子是『所照』，燈和瓶子這兩種物體本性是存在的，只是在相互作用時才被稱為『能照』和『所照』，所以『量』的意義才能成立，這種說法是不成立的。為什麼呢？因為燈的比喻是不成立的，與『量』並不相似，怎麼能作為比喻呢？如果你說，為什麼說不成立呢？因為燈中沒有黑暗，所以不能照亮自身。如果照亮自身，那麼自身就成了『所照』，就像瓶子等比喻一樣。既然瓶子需要別的燈來照亮，那麼燈也應該有別的燈來照亮它。這樣就會導致照亮無窮的過失，所以這種說法是不成立的。你認為證量（證量，Zheng Liang）相似，所以用燈來作比喻，但我認為不相似，所以不能作為比喻。為什麼呢？因為燈只照亮其他物體，決不照亮自身。如果本體中有黑暗，或許需要自身或他物來照亮。本體既然沒有黑暗，又何勞自身或他物來照亮呢？這不如瓶子等物體那樣本身就存在黑暗。

【English Translation】 English version If something is self-achieved (Zi de cheng zhe) without relying on any energy, what distinction remains between 'Neng' (energy, Neng) and 'Suo' (that which is measured, Suo)? If you say that 'Neng' and 'Suo' are mutually dependent and mutually accomplished, then it means that each has its own independent self-nature (Zi Xing), and then they combine with each other. Therefore, to call one 'Neng' and the other 'Suo' is not valid. Why? If two dharmas (Fa) already exist before interacting, and are named only after interacting, then four faults arise: First, the interaction becomes meaningless. Why? Because all dharmas, before being touched by conditions (Yuan), have already become 'Suo'. Wisdom (Zhi) is the same; before cognition, it has already become 'Neng'. Since self-nature has already been achieved, what is the use of interaction? Second, what remains incomplete that requires interaction? If interaction is needed to establish a name, then since the substance (Ti) already exists, why is there no name? If you say that the substance's self-nature inherently exists, but it has no name because there is no interaction, this is not valid. Since there is no name, how can you say there is a substance? Third, if 'Suo' is achieved before 'Neng', then 'Suo' has already been achieved, so it is called 'Suo', but 'Neng' has not yet been achieved, so what is the object to be called 'Suo'? Fourth, if 'Neng' and 'Suo' are achieved simultaneously, then the meaning of 'Neng' and 'Suo' collapses. Just like cow horns growing simultaneously, there is no distinction between 'Neng' and 'Suo'. Whether before, after, or simultaneously, it is impossible to find their self-nature. Therefore, know that all dharmas are empty (Kong). Furthermore, if you say that, for example, a lamp is 'Nengzhao' (that which illuminates), and a bottle is 'Suozhao' (that which is illuminated), and the nature of these two objects, the lamp and the bottle, exists, but they are called 'Nengzhao' and 'Suozhao' only when they interact, so the meaning of 'measurement' can be established, this is not valid. Why? Because the lamp analogy is not valid; it is not similar to 'measurement', so how can it be used as an analogy? If you say, why is it not valid? Because there is no darkness in the lamp, so it cannot illuminate itself. If it illuminates itself, then itself becomes 'Suozhao', like the analogy of the bottle, etc. Since the bottle needs another lamp to illuminate it, then the lamp should also have another lamp to illuminate it. This would lead to the fault of endless illumination, so this statement is not valid. You think that the proof of measurement (Zheng Liang) is similar, so you use the lamp as an analogy, but I think it is not similar, so it cannot be used as an analogy. Why? Because the lamp only illuminates other objects, and never illuminates itself. If there is darkness in the substance, perhaps it needs itself or other things to illuminate it. Since there is no darkness in the substance, why bother with itself or other things to illuminate it? This is not like objects such as bottles that inherently have darkness.

自顯故須燈照。若燈復須照。則應更有別燈來照。而不爾者。定知燈但為能照。非是所照。量即不爾。是能是所。能緣前境。名為能量。即自智緣。及為他智緣。故名所量。即自緣者。如眼識為證量。直對前色。不能分別作是青意。若作是青意。解即是意識。是則二心俱起。眼識取色不能自取。意識分別青黃。即是取。眼識不能取自見色境故。但分別眼識所得者。即是所量分別。眼識即是能量。是故證量由他分別故得成立。燈則不爾。但是能照。非是所照不由他照故得成立。以是因緣。不得舉此譬于證量。若燈能自照。不更須別燈照者。瓶等亦應自照。不更須別燈來照。若燈體暗故。應照自體。而不須別燈照者。瓶亦應爾。瓶體有暗。則應自照自體。亦不勞別燈來照。瓶應自照故。是則瓶燈一種俱應自照。並不由他。則瓶與燈。復有何異。若燈不應照者。云何能照自體。若體無暗不須照者。復何勞照。若照自體者則有二失。一者體應有暗故須照者。此則與瓶為一。瓶有暗故。既不能自照燈亦有暗。云何能照。二者能所照一。既是一體。竟誰為能所照耶。汝燈譬既不成。證量義亦壞。又不但用一色為瓶。而合八物為瓶者。唯見一色。云何得瓶若見一色。即是瓶者。唯色是瓶。故知證色不證於瓶。又色亦不可證何以故。鄰

虛色不成就故。汝謂鄰虛微塵常不可空故。聚眾多成塵。色義則爾者。為當就一塵中有六方不。若有六方。即成六分。若無六方。非謂為色。既有六分。即可分析。若有方無分。是則六塵共入一塵。無量諸塵並應如是。則無成大義。又如一塵。日光照時。為照一邊。為東西俱達。若唯照一邊則有六分。若東西俱達。色則非有。故知方分不實。悉並是空有何證見。既無有證量。比等諸量。理當自失。又如自性離色等諸塵不可得比。瓶亦如是。若汝云先須證見。后則比知。如先曾證見火與煙相應。有火比煙。后時見煙。雖不見火。而由於前曾見火故。比度前時。知有火者。是義不然。何以故。汝謂由色等塵能比知自性。先來未見。云何由色等而得比知。瓶亦如是。知先來未曾證見。云何見色能比知瓶。是則由證量故有比量。此義不成。證既不成。比譬聖言等量皆失。又有過失。因果無差別故。比智不成。若汝謂自性生五唯等自性為因。五唯為果。因中已有果。果時亦有因。至五唯時。自性終不失。五唯自性即並本有故。自性五唯其體則一。若爾因果無差。云何說五唯能比知自性。此即自體以比自體。義何謂乎。複次破鞞世師義。應知。若汝謂瓶等與色等異者。云何得證若離色等諸德。是物可證者。應知石女有兒用炎水浴。

【現代漢語翻譯】現代漢語譯本因為虛幻的色法不能成就。你認為鄰近虛空的微塵永遠不可能為空，所以聚集眾多微塵才能形成塵埃，色法的意義就是這樣。那麼，你所說的『塵』，是在一個微塵中具有六個方位嗎？如果具有六個方位，那就成了六個部分。如果沒有六個方位，就不能稱之為『色』。既然有六個部分，就可以被分析。如果只有方位而沒有分割，那麼六個塵埃就會共同進入一個微塵，無數的塵埃都應該如此，那就沒有形成大的意義。又比如一個微塵，當陽光照射時，是隻照亮一邊，還是東西兩邊都照到？如果只照亮一邊，那麼就有六個部分。如果東西兩邊都照到，那麼色法就不是真實存在的。所以，要知道方位和分割是不真實的，全部都是空。有什麼證據可以證明這一點呢？既然沒有證據，那麼比量等等的量度，理應自然失效。又比如自性（Prakriti）離開了色等塵埃，是無法進行比較的，瓶子也是如此。如果你說必須先有證見，然後才能進行比知，比如先前曾經證見火與煙相應，有火的地方就有煙，後來見到煙，即使沒有見到火，也因為之前曾經見過火，所以推斷之前有火。這種說法是不對的。為什麼呢？你認為可以通過色等塵埃來比知自性（Prakriti），但自性（Prakriti）先前從未被見過，怎麼能通過色等塵埃來比知呢？瓶子也是如此，知道先前從未被證見，怎麼能見到色法就能比知瓶子呢？所以，因為有證量才會有比量，這個道理是不成立的。證見既然不成立，那麼比量、譬喻、聖言等等量度都會失效。還有過失，因為因果沒有差別，所以比智不能成立。如果你認為自性（Prakriti）產生五唯（Tanmatras）等，自性（Prakriti）是因，五唯（Tanmatras）是果，因中已經有果，果時也有因，到了五唯（Tanmatras）的時候，自性（Prakriti）始終不會消失，五唯（Tanmatras）和自性（Prakriti）的本體是一樣的。如果這樣，因果沒有差別，怎麼能說五唯（Tanmatras）能夠比知自性（Prakriti）呢？這就像用自體來比自體，有什麼意義呢？再次，駁斥鞞世師（Vaisheshika）的觀點，應該知道。如果你認為瓶子等與色法等不同，那麼怎麼能證明離開了色法等諸德，這個物體是可以被證明的呢？應該知道，這就像石女有兒子，用炎熱的水洗澡一樣。

【English Translation】 English version Because illusory color is not accomplished. You say that the atoms adjacent to emptiness can never be empty, so gathering many atoms forms dust, and the meaning of color is like that. Then, when you say 'dust,' does one atom have six directions? If it has six directions, then it becomes six parts. If it does not have six directions, it cannot be called 'color.' Since it has six parts, it can be analyzed. If there are only directions and no divisions, then six dusts will enter one atom together, and countless dusts should be like this, then there is no meaning of forming something large. Also, for example, a single atom, when sunlight shines on it, does it only illuminate one side, or do both the east and west sides reach it? If it only illuminates one side, then there are six parts. If both the east and west sides reach it, then color is not real. Therefore, know that directions and divisions are not real, and all are empty. What evidence can prove this? Since there is no evidence, then inference and other means of knowledge should naturally fail. Also, for example, Prakriti (self-nature) cannot be compared apart from color and other dusts, and the same is true for a pot. If you say that there must first be direct perception, and then inference, such as previously having directly perceived that fire and smoke are related, where there is fire there is smoke, and later seeing smoke, even if you have not seen fire, because you have seen fire before, you infer that there was fire before. This statement is not correct. Why? You think that you can infer Prakriti (self-nature) through color and other dusts, but Prakriti (self-nature) has never been seen before, how can you infer it through color and other dusts? The same is true for a pot, knowing that it has never been directly perceived before, how can seeing color infer a pot? Therefore, because there is direct perception, there is inference, this principle is not established. Since direct perception is not established, then inference, analogy, sacred words, and other means of knowledge will all fail. There is also a fault, because there is no difference between cause and effect, so inferential knowledge cannot be established. If you think that Prakriti (self-nature) produces the five Tanmatras (subtle elements) etc., Prakriti (self-nature) is the cause, the five Tanmatras (subtle elements) are the effect, there is already an effect in the cause, and there is also a cause in the effect, and when it comes to the five Tanmatras (subtle elements), Prakriti (self-nature) will never disappear, the five Tanmatras (subtle elements) and the essence of Prakriti (self-nature) are the same. If so, there is no difference between cause and effect, how can you say that the five Tanmatras (subtle elements) can infer Prakriti (self-nature)? This is like using the self to compare the self, what is the meaning? Furthermore, refuting the view of Vaisheshika, it should be known. If you think that pots etc. are different from color etc., then how can you prove that apart from color and other qualities, this object can be proven? It should be known that this is like a barren woman having a son and bathing him with hot water.

被龜毛衣著兔角屣。戴空華鬘。入闥婆城。共化女戲。是等亦應可證。若此不可證者。瓶等亦爾。色等既無。瓶云何有。如瓶一切諸量亦皆不成。如是自性悉不可得。故知諸法一切皆空。複次為破僧佉執應知。若汝說因中有果故。諸量不成。如諸法有自性者。是義不然。何以故。因果一體故。汝謂自性因中即有果。諸法中即有自性故得比知。若爾因果為一為異。若一者。一體無有異故。不可相比。若汝說因果不一者則自違汝義。若因中定有于果。即成二失。一者以因即果。則失於因。自性一故。只得是果。云何有因。二者若已有果。因則何用。本由因生。果既已有。何複用因。若汝說是因有故自性不失者。是義不然。何以故。自性處所無故。若汝說由密空處故。云何無處所者。是義不然。何以故。密空處並未有故。密者謂四大四塵八物。空者謂空大聲塵二物。如此五大五塵二處。並未有者。自性云何得立。自性未變異時。五唯五大。並未有故。空大是空處。四大是密處。二處昔未有時。汝立自性。為在何處。若汝說先自性未有空密者。是義不然。何以故。生因違本故。若變異前未有空密。則無因用。當變異時。始有空密。方有因用者。是則變異。應能生自性。若汝說是時此二未有者。是義不然。何以故。因不成就故。

【現代漢語翻譯】現代漢語譯本：如同身穿烏龜毛做的衣服，腳穿兔子角做的鞋子，頭上戴著虛幻的花環，進入乾闥婆（Gandharva，一種天神）城，與幻化的美女嬉戲。這些事情也應該可以被證實。如果這些都不能被證實，那麼瓶子之類的東西也是一樣。既然色等法不存在，瓶子又怎麼可能存在呢？如果瓶子不存在，那麼一切關於瓶子的衡量也都不成立。像這樣，自性完全是不可得的。所以要知道一切諸法皆是空性。再者，爲了破斥僧佉派（Samkhya，印度古代哲學流派）的執著，應該知道，如果你們說因為因中存在果，所以衡量是不成立的，如同諸法有自性一樣，這種說法是不對的。為什麼呢？因為因果是一體的。你們認為自性在因中就存在果，諸法中就存在自性，所以可以通過比較來認知。如果是這樣，因果是一還是異？如果是一，一體沒有差異，就不可比較。如果你們說因果不一，那就自相矛盾了。如果因中一定有果，就會造成兩種過失。一是因即是果，那就失去了因，因為自性是一體的，只能是果，怎麼會有因呢？二是如果已經有了果，那還需要因做什麼呢？本來是由因生果，果既然已經有了，又何必用因呢？如果你們說因為有因，所以自性不會失去，這種說法是不對的。為什麼呢？因為自性沒有處所。如果你們說因為有密和空之處所，怎麼會沒有處所呢？這種說法是不對的。為什麼呢？因為密和空之處所還沒有產生。密指的是四大和四塵這八種物質，空指的是空大和聲塵這兩種物質。這五大和五塵這兩個處所還沒有產生，自性又怎麼能成立呢？在自性還沒有變異的時候，五唯和五大都還沒有產生。空大是空處，四大是密處，這兩個處所過去還沒有產生的時候，你們建立自性，又在哪裡呢？如果你們說先有自性，然後才有空和密，這種說法是不對的。為什麼呢？因為生因違背了根本。如果在變異之前沒有空和密，就沒有因的作用。當變異的時候，才開始有空和密，才有因的作用，那麼就是變異能夠產生自性。如果你們說這個時候這二者還沒有產生，這種說法是不對的。為什麼呢？因為因不成就。

【English Translation】 English version: Like wearing clothes made of tortoise hair and shoes made of rabbit horns, adorning oneself with illusory garlands, entering the city of Gandharvas (Gandharva, a type of celestial being), and playing with illusory women. These things should also be verifiable. If these cannot be verified, then things like pots are the same. Since form and other dharmas do not exist, how can a pot exist? If a pot does not exist, then all measurements concerning the pot are also invalid. In this way, self-nature is completely unattainable. Therefore, know that all dharmas are empty. Furthermore, to refute the attachment of the Samkhya (Samkhya, an ancient Indian philosophical school), it should be known that if you say that because the effect exists in the cause, measurement is invalid, just as dharmas have self-nature, this statement is incorrect. Why? Because cause and effect are one. You believe that self-nature exists in the cause as the effect, and self-nature exists in the dharmas, so it can be known through comparison. If this is the case, are cause and effect one or different? If they are one, since the one entity has no difference, it cannot be compared. If you say that cause and effect are not one, then you contradict yourself. If the effect is definitely in the cause, it will lead to two faults. First, if the cause is the effect, then the cause is lost, because the self-nature is one, and it can only be the effect, so how can there be a cause? Second, if the effect already exists, then what is the use of the cause? Originally, the effect is produced by the cause, but since the effect already exists, why use the cause? If you say that because there is a cause, self-nature will not be lost, this statement is incorrect. Why? Because self-nature has no location. If you say that because there are dense and empty locations, how can there be no location? This statement is incorrect. Why? Because the dense and empty locations have not yet arisen. 'Dense' refers to the eight substances of the four great elements and the four dusts, and 'empty' refers to the two substances of the space element and sound dust. Since these five great elements and five dusts, these two locations, have not yet arisen, how can self-nature be established? Before self-nature has changed, the five subtle elements and the five great elements have not yet arisen. The space element is the empty location, and the four great elements are the dense location. When these two locations had not yet arisen in the past, where did you establish self-nature? If you say that self-nature existed before there was emptiness and density, this statement is incorrect. Why? Because the cause of arising contradicts the fundamental. If there is no emptiness and density before the change, there is no function of the cause. When the change occurs, emptiness and density begin to exist, and then there is the function of the cause, then the change can produce self-nature. If you say that these two have not yet arisen at this time, this statement is incorrect. Why? Because the cause is not accomplished.

何物為先耶。若汝謂無物先自性者。是義不然。自性無住處故。若無處所。則違汝聖言故。迦毗羅仙為阿修利婆羅門說。昔初唯有一闇冥。此中但有智由處所。既無法。引聖言即自相違。自性及我並不成就。復以何譬得立自性。若汝說第三是其譬喻者。亦復不然。何以故。有二過失故。一者自失本義。二者因性不成。若汝說無異即是譬者。是義不然。第三不成故。若汝說由無異故。第三得成者。是亦不然。但有數故。若汝說數有。即乖義本。若汝所說義本若有數。數即義者。是亦不然。何以故。數滅時義亦壞故。變異與自性。則為無異。如不如並皆不立。自性及變異。無差別故。則因與果為一。並亦不成。若汝說若因果一者。則無言語故。汝難亦無。若因果異者。一義不然。何以故。有三過失故。一自違汝義。二成自顛倒。三言語無因。一自違義本者云何。如此今我取汝義還難汝。汝為信為不信。汝若信我難。汝義即壞。若不信我難者。汝難亦非難。何以知然。由我難故。汝語義得成者。我義亦立。汝所立義。是何時中。為在我難前。為后。為俱時。若在前者。我未有難汝對破誰。若在我難后。我義已成。汝義那立。若俱時者。則無能所。如江海水一時和合。云何辯異。汝我二義便無差別。即成我義。二自顛倒者。汝

【現代漢語翻譯】現代漢語譯本『什麼東西』是最初的呢？如果你說『自性』（Prakriti，宇宙的本源）之前沒有東西，這種說法是不對的。因為『自性』沒有固定的處所。如果沒有處所，就違背了你的聖言。迦毗羅仙（Kapila，數論的創始人）曾為阿修利婆羅門（Āsuri，一位婆羅門）說過，『過去最初只有一片黑暗，其中只有智慧存在於某個處所』。既然沒有『法』（Dharma，宇宙的規律），引用聖言就自相矛盾。『自性』和『我』（Atman，靈魂）都不能成立。又用什麼比喻可以確立『自性』呢？如果你說『第三者』是比喻，那也是不對的。為什麼呢？因為有兩個過失。一是失去了本來的意義，二是作為原因的『自性』不能成立。如果你說『沒有差異』就是比喻，這種說法也是不對的，因為『第三者』無法成立。如果你說因為『沒有差異』，所以『第三者』可以成立，這也是不對的，因為只有『數』（Samkhya，數論）的概念。如果你說『數』是存在的，那就違背了義理的根本。如果你所說的義理根本是有『數』的，『數』就是義理本身，這也是不對的。為什麼呢？因為當『數』滅亡時，義理也會壞滅。變化和『自性』，如果認為沒有差異，那麼『如』和『不如』都不能成立。『自性』和變化，如果沒有差別，那麼原因和結果就是一體，這也不能成立。如果你說如果原因和結果是一體的，那就沒有言語，你的詰難也就沒有意義。如果原因和結果是不同的，那麼『一體』的意義就不成立。為什麼呢？因為有三個過失。一是自相矛盾，二是自取顛倒，三是言語沒有原因。一是自相矛盾，這是怎麼回事呢？就像現在我用你的義理來反駁你，你相信還是不相信？如果你相信我的反駁，你的義理就破滅了。如果不相信我的反駁，你的詰難也就不是詰難。怎麼知道是這樣呢？因為我的反駁，你的語義才能成立，我的義理也才能成立。你所建立的義理，是在什麼時候成立的呢？是在我反駁之前，之後，還是同時？如果在反駁之前，我還沒有反駁，你對誰進行破斥呢？如果在反駁之後，我的義理已經成立，你的義理怎麼能成立呢？如果是同時，那就沒有能和所，就像江河海水一時混合，怎麼能分辨差異呢？你我的兩種義理就沒有差別，就成了我的義理。二是自取顛倒，你...

【English Translation】 English version What is prior? If you say that there is nothing prior to 『Prakriti』 (primordial nature), that is not correct. Because 『Prakriti』 has no fixed abode. If there is no abode, then it contradicts your sacred words. Kapila (founder of Samkhya) said to Āsuri (a Brahmin), 『In the past, there was only darkness, in which wisdom existed in a certain place.』 Since there is no 『Dharma』 (cosmic law), quoting sacred words is self-contradictory. Neither 『Prakriti』 nor 『Atman』 (soul) can be established. Furthermore, by what analogy can 『Prakriti』 be established? If you say that 『a third thing』 is the analogy, that is also incorrect. Why? Because there are two faults. First, it loses its original meaning. Second, 『Prakriti』 as the cause cannot be established. If you say that 『no difference』 is the analogy, that is also incorrect, because 『a third thing』 cannot be established. If you say that because there is 『no difference,』『a third thing』 can be established, that is also incorrect, because there is only the concept of 『Samkhya』 (enumeration). If you say that 『number』 exists, then it contradicts the root of the meaning. If the root of the meaning you speak of has 『number,』 and 『number』 is the meaning itself, that is also incorrect. Why? Because when 『number』 ceases, the meaning also perishes. Change and 『Prakriti,』 if considered without difference, then 『suchness』 and 『non-suchness』 cannot be established. If 『Prakriti』 and change have no difference, then cause and effect are one, and that cannot be established either. If you say that if cause and effect are one, then there is no language, and your refutation is meaningless. If cause and effect are different, then the meaning of 『oneness』 is not established. Why? Because there are three faults. First, it is self-contradictory. Second, it is self-defeating. Third, language has no cause. First, it is self-contradictory. How is this so? Just as now I use your meaning to refute you, do you believe it or not? If you believe my refutation, your meaning is destroyed. If you do not believe my refutation, your refutation is not a refutation. How do we know this is so? Because of my refutation, your semantics can be established, and my meaning can also be established. When is the meaning you establish established? Is it before, after, or at the same time as my refutation? If it is before the refutation, I have not yet refuted, so whom are you refuting? If it is after my refutation, my meaning is already established, so how can your meaning be established? If it is at the same time, then there is no subject and object, just like the waters of rivers and seas mixing at once, how can one distinguish the difference? There is no difference between your meaning and mine, and it becomes my meaning. Second, it is self-defeating, you...

取生義。難我顯義。此非難處。若我立生義。汝可以三時為難。難我生者。不離三時故。若三時不立。是生不成可爾。顯義者。由道理故立。若有道理。則三時無異。若無道理。則不能顯義。是故不成。不由三時故。是故難生。須依三時。今所難者。須依道理。汝將時節。難道理義故。自成顛倒。三言語無因者。言語由義得成。若無義者。語言不立。因果一體。異義不成。故無語言。若汝說是因是果者。是義不然。何以故。有無常過故。果既無常。因亦應爾。若因無常。則違汝義本。汝因是常。果是無常。果色等變異不可得故。若汝說由色所比故。非不可得者。義亦不然所比無有故。並如前破。證量不成故。比量亦不成。未有空密處故。因無住所。故不得成。若汝說若無可比。比量亦得成。如比有四句。一有比無。二無比有。三有比有。四無比無者。是義不然石女兒兔角等。並應可比。色等可證。非可證。此義何用。是因無道理故。不可得成。若汝說如鄰虛空塵。以果比因。自性亦爾者。是義不然。以鄰虛不成故。因果異故。離色等塵。不可得故。故譬不得成立。若汝說取非證。比非所證。如地下水。不可知見。比自性我亦如是者。是義不然。何以故。若汝能因石女兒。比龜毛者。我則信汝。因鄰虛塵得比自性。若汝

【現代漢語翻譯】現代漢語譯本關於『取生義』（從生起方面定義）的問題。你用『難我顯義』（通過駁斥我的顯義來反駁我），但這並非難點所在。如果我立足於『生義』，你可以用過去、現在、未來這『三時』來反駁我，因為生起離不開這三時。如果三時不能成立，那麼生起也就不能成立，這樣說是可以的。而『顯義』的成立，是基於道理的。如果有道理，那麼三時就沒有差別；如果沒有道理，那麼就不能顯明意義，因此不能成立。顯義的成立不依賴於三時。所以，反駁『生義』，需要依據三時；而現在所反駁的，需要依據道理。你卻用時節來反駁道理，這本身就是顛倒。所謂『三言語無因』，是指言語由意義而成立，如果沒有意義，言語就不能成立。因果是一體的，意義不同就不能成立，所以沒有言語。如果你說這是因，那是果，這種說法是不對的。為什麼呢？因為有『無常過』（無常的過失）。如果果是無常的，那麼因也應該是無常的。如果因是無常的，那就違背了你原本的定義，因為你認為因是常，果是無常。果的色等變異是不可得的。如果你說可以通過色來比擬，所以並非不可得，這種說法也是不對的，因為所比擬的事物並不存在，就像前面所破斥的那樣，證量不能成立，所以比量也不能成立。因為沒有空隙之處，因沒有住所，所以不能成立。如果你說即使沒有可比的事物，比量也能成立，比如可以比較四句：一、有比無，二、無比有，三、有比有，四、無比無，這種說法也是不對的，因為這樣一來，石女兒、兔角等都應該可以比較了。色等是可以被證明的，而不是用來證明的，這種意義有什麼用呢？這是因為因沒有道理，所以不能成立。如果你說就像鄰虛空塵，用果來比擬因，自性也是如此，這種說法也是不對的，因為鄰虛空塵本身就不能成立，因果是不同的，離開了色等塵，就不可得，所以這個比喻不能成立。如果你說取非證，比非所證，就像地下水，不可知見，比擬自性我也是這樣，這種說法也是不對的。為什麼呢？如果你能用石女兒來比擬龜毛，我就相信你，用鄰虛空塵來比擬自性。如果你

【English Translation】 English version Regarding the 'taking birth as meaning' (defining from the aspect of arising). You use 'challenging my manifest meaning' (refuting me by refuting my manifest meaning), but this is not the point of contention. If I establish 'birth as meaning', you can use the 'three times' (past, present, future) to refute me, because arising cannot be separated from these three times. If the three times cannot be established, then arising cannot be established either, and that would be acceptable. However, the establishment of 'manifest meaning' is based on reason. If there is reason, then the three times are no different; if there is no reason, then the meaning cannot be manifested, and therefore it cannot be established. The establishment of manifest meaning does not depend on the three times. Therefore, refuting 'birth as meaning' requires relying on the three times; but what is being refuted now requires relying on reason. You are using time to refute reason, which is itself a reversal. The so-called 'three languages without cause' refers to language being established by meaning; if there is no meaning, language cannot be established. Cause and effect are one entity; different meanings cannot be established, so there is no language. If you say this is the cause and that is the effect, this statement is incorrect. Why? Because there is the 'fault of impermanence' (anitya dosha). If the effect is impermanent, then the cause should also be impermanent. If the cause is impermanent, then it contradicts your original definition, because you believe the cause is permanent and the effect is impermanent. The variations of the effect, such as form, are unattainable. If you say that it can be compared through form, so it is not unattainable, this statement is also incorrect, because the thing being compared does not exist, just as it was refuted earlier; the valid means of knowledge (pramana) cannot be established, so the inference (anumana) cannot be established either. Because there is no empty space, the cause has no place to reside, so it cannot be established. If you say that even without a comparable thing, inference can be established, such as comparing the four possibilities: 1. there is comparison with non-existence, 2. there is no comparison with existence, 3. there is comparison with existence, 4. there is no comparison with non-existence, this statement is also incorrect, because in that case, the daughter of a barren woman (shila-putra), the horn of a rabbit (shasha-shrnga), etc., should all be comparable. Form, etc., can be proven, not used for proving; what is the use of this meaning? This is because the cause has no reason, so it cannot be established. If you say that just like the dust next to empty space (lin-vyom-kana), using the effect to compare the cause, the self-nature (svabhava) is also like that, this statement is also incorrect, because the dust next to empty space itself cannot be established; cause and effect are different; separated from form, etc., dust is unattainable, so this analogy cannot be established. If you say that taking what is not proven, comparing what is not proven, like underground water, which is unknowable and unseen, comparing my self-nature is also like that, this statement is also incorrect. Why? If you can use the daughter of a barren woman to compare the turtle's hair (kurma-loma), then I will believe you, using the dust next to empty space to compare the self-nature. If you

說如燈自成。比量亦爾者。是義不然。何以故。離色等八物。燈不可見故。如鄰虛塵。離色等亦不可得。所比自性亦不可得故知無自性。若汝說憶知有故。故證量比量併成。若無證比。復何所憶者。是義不然。若離三種知。外方有憶知。證比不成故。三種知者。一異境知。二能別知。三一知。異境知者如人見瓶。后時憶衣。此非謂憶。汝義亦爾。色即異物。已見色時。便憶于瓶。故義不可。二能別知者。譬如張即見瓶。王即后憶者。無有是處。汝義亦爾。覺能取境。我能憶知此兩別類不同。是覺前見。我后憶知。無是義故。三一知者。如人正看瓶時。不得生憶。若有憶知。則二過失。一者兩知一時不得俱起。以心是一故。心取色時。不得取聲。二者根正對境未舍。那復得憶余境。汝覺亦爾。唯是一知。無念念滅。從變異初。至解脫前際。恒是一故。是憶知中。無有憶知。若翻此三知。憶知得成。謂境界同類。能知同類。知唸唸滅。不得一時。備此三義。憶知得成。汝憶知不成。故證比等量亦不得成。以是緣故。自性義壞。若汝說憶知由自性。所以得成一異。有無等造。初念取境。則備三義。一境二人三智。並一時俱有。至第二念時。前三已滅。后三續起。前後同類。是為一義。前後各一。亦是一義。前無後有。是為異

【現代漢語翻譯】現代漢語譯本你說，就像燈自身發光一樣，比量（anumāna，推理）也是如此成立的。這種說法是不對的。為什麼呢？因為離開了色等八種事物，燈是不可見的。就像鄰虛塵（paramāṇu，最小的物質微粒）一樣，離開了色等也是不可得的。所比的自性也是不可得的，所以知道沒有自性。如果你說，因為有憶知（smṛti-jñāna，記憶認知），所以證量（pramāṇa，有效的認知手段）和比量都能成立。如果沒有證和比，又憑藉什麼來憶知呢？這種說法是不對的。如果離開了三種知（jñāna，認知），外道（tīrthika，非佛教的修行者）才會有憶知，這樣證和比就不能成立。三種知是：一、異境知（bhinnārtha-jñāna，對不同對象的認知）；二、能別知（viśeṣaṇa-jñāna，能區分的認知）；三、一知（eka-jñāna，單一的認知）。異境知，比如一個人先看到瓶子（ghaṭa），後來回憶起衣服（vastra），這不能說是憶。你的觀點也是如此，色（rūpa）是不同的事物，已經看到色的時候，就回憶起瓶子，所以你的觀點是不成立的。能別知，比如張三（Zhang San）立即看到瓶子，王五（Wang Wu）後來回憶起來，這是不可能的。你的觀點也是如此，覺（buddhi，覺知）能夠獲取對象，我（ātman，靈魂）能夠回憶認知，這兩者是不同的。覺在前看到，我在後回憶認知，沒有這樣的道理。一知，比如一個人正在看瓶子的時候，不可能產生回憶。如果有回憶認知，就會有兩個過失：一是兩種認知不能同時產生，因為心（citta，心識）只有一個；心在獲取色的時候，就不能獲取聲（śabda）。二是根（indriya，感官）正在面對對象，還沒有捨棄，怎麼又能回憶起其他的對象呢？你的覺也是如此，只是一個認知，沒有唸唸滅（kṣaṇika，剎那生滅），從變異的開始，到解脫（mokṣa，解脫）之前，始終是一個，所以憶知中沒有憶知。如果顛倒這三種知，憶知才能成立，就是說境界（viṣaya，對像）是同類的，能知（jñātṛ，認知者）是同類的，知是念念滅的，不能同時具備這三種條件，憶知才能成立。你的憶知不成立，所以證量、比量等量也不能成立。因為這個緣故，自性（svabhāva，自性）的意義就破滅了。如果你說，憶知是由自性，所以才能成立一異（ekatva-anyatva，同一與差異）、有無（astitva-nastitva，存在與不存在）等的造作。初念（prathama-citta-kṣaṇa，第一個念頭）獲取對象，就具備了三種條件：一、境（viṣaya，對像）；二、人（pudgala，補特伽羅，個體）；三、智（jñāna，智慧），並且一時都存在。到第二個念頭（dvitīya-citta-kṣaṇa，第二個念頭）的時候，前面的三種已經滅去，後面的三種繼續生起，前後是同類的，這是同一的意義。前後各一，也是同一的意義。前無後有，這是差異的意義。

【English Translation】 English version You say, just as a lamp illuminates itself, inference (anumāna) is established in the same way. This is not correct. Why? Because a lamp cannot be seen apart from the eight elements such as color (rūpa). Like an ultimate atom (paramāṇu), it cannot be obtained apart from color, etc. The self-nature (svabhāva) of what is being inferred is also unobtainable, so it is known that there is no self-nature. If you say that because there is memory-cognition (smṛti-jñāna), valid cognition (pramāṇa) and inference can both be established. If there is no valid cognition and inference, then what is relied upon to remember? This is not correct. If memory-cognition exists apart from the three kinds of cognition (jñāna), then only non-Buddhists (tīrthika) would have it, and thus valid cognition and inference cannot be established. The three kinds of cognition are: 1. Cognition of different objects (bhinnārtha-jñāna); 2. Discriminating cognition (viśeṣaṇa-jñāna); 3. Single cognition (eka-jñāna). Cognition of different objects is like a person seeing a pot (ghaṭa) and later remembering clothes (vastra). This cannot be called memory. Your view is also like this; color (rūpa) is a different thing. When color has already been seen, one remembers a pot, so your view is not established. Discriminating cognition is like Zhang San immediately seeing a pot, and Wang Wu remembering it later; this is impossible. Your view is also like this; awareness (buddhi) can grasp an object, and I (ātman) can recall cognition; these two are different. Awareness sees first, and I recall cognition later; there is no such principle. Single cognition is like a person who, while looking at a pot, cannot generate memory. If there is memory-cognition, there will be two faults: first, two cognitions cannot arise simultaneously because there is only one mind (citta); when the mind is grasping color, it cannot grasp sound (śabda). Second, the sense faculty (indriya) is facing the object and has not yet abandoned it, so how can one recall other objects? Your awareness is also like this; it is only a single cognition, without moment-to-moment cessation (kṣaṇika). From the beginning of change until before liberation (mokṣa), it is always one, so there is no memory-cognition in memory-cognition. If these three kinds of cognition are reversed, memory-cognition can be established, that is, the object (viṣaya) is of the same kind, the knower (jñātṛ) is of the same kind, and cognition ceases from moment to moment. Memory-cognition can be established only when these three conditions are not simultaneously present. Your memory-cognition is not established, so valid cognition, inference, and other measures cannot be established either. For this reason, the meaning of self-nature (svabhāva) is destroyed. If you say that memory-cognition is due to self-nature, so the creation of sameness and difference (ekatva-anyatva), existence and non-existence (astitva-nastitva), etc., can be established. When the first thought-moment (prathama-citta-kṣaṇa) grasps an object, it possesses three conditions: 1. Object (viṣaya); 2. Person (pudgala); 3. Wisdom (jñāna), and all exist simultaneously. When the second thought-moment (dvitīya-citta-kṣaṇa) arrives, the previous three have ceased, and the latter three continue to arise. The former and latter are of the same kind; this is the meaning of sameness. The former and latter are each one; this is also the meaning of sameness. The former is non-existent, and the latter is existent; this is the meaning of difference.

義。前能生后。是其有義。前滅後生。是其無義。備此諸義。故有憶知。由自性故。憶知得成者。內曰。若爾我大歡喜。翻成我義。有何損失。我今由此義故。說無自性。譬如前種能生后谷。此前後谷。不一不二。不有不無。若一者。則無前後。若異者。則前谷后豆。故無一異。自性不有不無者。因滅果生故。因滅故不有。果生故不無。因時未有果故。不可說有。果生時必由因故。不可說無。以是義故。因果憶知並得成就。故說無自性。如谷前後。不一不異。能作種種諸事。憶知亦爾。前後不一不異。故能憶知種種諸境。若汝聞憶知。若是無常。云何修習者。答曰。已無常故。則有修習。譬如劫波婆種子。種植于地。以佉陀羅汁。而溉灌之。后時出生芽莖枝葉。是其自相無有異色。唯果熟時。即成佉陀羅色。為相紅赤異。劫波婆自相本色。如是心者。作法非法。是法次第前心熏習後心。如是方便熏習不失故不一異。至果熟時。苦樂等果。即各顯現。是故從無自性心諸業得生。如劫波種子。后同佉陀羅色。若作此執。有自性心。是名憶知。或有人說壽者。亦是憶知。若作此執。即無憶知心及壽者。有自性故。則無忘失。若汝說有忘失者。有二過失。一者憶知。若有自性。則無忘失。若有忘失。則無憶知。如此忘失。為有

自性。為無自性。若有自性。與憶知性為相違不。若不相違。於一物中。便應一時俱有憶忘兩心並起。若相違者。但有自性忘失。則無憶知。憶知既無。何所忘失。若汝說是知先生后滅故說忘失。若爾者自性則不成。若有憶知。自性作具無用。憶知恒有故。若汝說由作具故得成者。則無自性。有過失故。若作者與具一體。則無憶知。知恒有故。若知無者。心或時無。則無自性。心或時有。則無憶知。若無憶知。心則應滅。若汝說有別物故。心得是常者。證知之時。應不憶知。即以證知。當憶知處。是故不失憶知體者。是義不然。何以故。若物常住。則無數習。同類相似。乃可數習。若無自性。似義可成。若有自性。即應恒守一物一事故無相似。無相似故。則無數習。無數習故。則無憶知。若汝立自性憶知者。比量等並不成就。以一體故。一切疑心應是決智。欲即離欲。偷即是施即婦是母是覺。若與自性不異。為當先有。為當後有。若先有者。所覺既無。覺何所覺。若後有者。則因中果義即自壞。若汝說本有者。所覺何物。若言我是所覺者。是義不然。以證比二量我不可得故物若是有不離二量所得。譬如五塵五根。五塵者智不重生故。是名證量。比量者智重生故。先見識生。后比知有根。以識不離根故。如先見煙。後知

【現代漢語翻譯】現代漢語譯本自性。為無自性。如果存在自性，是否與憶知性（記憶和認知的能力）相違背？如果兩者不相違背，那麼在同一事物中，應該同時產生記憶和遺忘兩種心識。如果兩者相違背，那麼只有自性，就會遺忘，沒有憶知。憶知既然不存在，又遺忘什麼呢？如果你說認知先產生然後消失，所以說是遺忘。如果是這樣，自性就不能成立。如果存在憶知，自性作為工具就沒有用處，因為憶知是恒常存在的。如果你說因為有工具才能成就憶知，那麼就沒有自性，因為這樣就有了過失。如果作者（能憶者）與工具（自性）是一體的，那麼就沒有憶知，因為認知是恒常存在的。如果認知不存在，心識有時不存在，那麼就沒有自性。心識有時存在，那麼就沒有憶知。如果沒有憶知，心識就應該滅亡。如果你說因為有別的事物，心識才是常住的，那麼在證知（直接認知）的時候，應該不憶知。用證知代替憶知，因此不失去憶知體是不對的。為什麼呢？如果事物是常住不變的，那麼無數次的習染，同類相似才能算作多次習染。如果沒有自性，相似的意義才能成立。如果存在自性，就應該恒常保持一個事物一種狀態，所以沒有相似性。沒有相似性，就沒有無數次的習染。沒有無數次的習染，就沒有憶知。如果你建立自性憶知，那麼比量（推理）等就不能成立。因為是一體的緣故，一切的疑心都應該是決定的智慧，慾望就是離欲，偷盜就是佈施，妻子就是母親，覺悟就是迷惑。如果與自性沒有差別，是應該先有還是後有？如果先有，所覺的對象既然不存在，覺悟覺悟什麼呢？如果後有，那麼因中果的意義就自我破壞了。如果你說本來就存在，那麼所覺的對象是什麼呢？如果說是『我』是所覺的對象，這是不對的。因為通過證量和比量，『我』是不可得的。事物如果存在，就不能脫離這兩種量所獲得。比如五塵（色、聲、香、味、觸）和五根（眼、耳、鼻、舌、身）。五塵是智慧不重複產生，所以叫做證量。比量是智慧重複產生，先看到認識產生，然後推比知道有根，因為認識不能脫離根的緣故，就像先看到煙，然後推知有火一樣。

【English Translation】 English version Self-nature. Is non-self-nature. If there is self-nature, is it contradictory to the nature of memory and cognition (the ability to remember and cognize)? If they are not contradictory, then in one thing, there should be both memory and forgetting arising simultaneously. If they are contradictory, then only with self-nature, there will be forgetting, and no memory or cognition. Since memory and cognition do not exist, what is being forgotten? If you say that cognition arises first and then disappears, therefore it is called forgetting. If that is the case, then self-nature cannot be established. If there is memory and cognition, self-nature as a tool is useless, because memory and cognition are constant. If you say that it is because of the tool that memory and cognition are achieved, then there is no self-nature, because there is a fault in this. If the agent (the one who remembers) and the tool (self-nature) are one, then there is no memory and cognition, because cognition is constant. If cognition does not exist, and the mind sometimes does not exist, then there is no self-nature. If the mind sometimes exists, then there is no memory and cognition. If there is no memory and cognition, the mind should cease to exist. If you say that it is because of other things that the mind is permanent, then at the time of direct cognition (pratyaksha), there should be no memory and cognition. Using direct cognition to replace memory and cognition, therefore not losing the essence of memory and cognition is incorrect. Why? If things are permanent and unchanging, then countless habits, similar in kind, can be considered as multiple habits. If there is no self-nature, the meaning of similarity can be established. If there is self-nature, it should always maintain one thing in one state, so there is no similarity. Without similarity, there are no countless habits. Without countless habits, there is no memory and cognition. If you establish self-nature memory and cognition, then inference (anumana) and so on cannot be established. Because they are one, all doubts should be decisive wisdom, desire is the same as non-desire, stealing is the same as giving, a wife is the same as a mother, enlightenment is the same as delusion. If there is no difference from self-nature, should it exist first or later? If it exists first, since the object of perception does not exist, what does enlightenment enlighten? If it exists later, then the meaning of the result in the cause is self-destroyed. If you say that it exists originally, then what is the object of perception? If you say that 'I' is the object of perception, that is incorrect. Because through direct cognition and inference, 'I' is unattainable. If things exist, they cannot be separated from being obtained by these two means. For example, the five sense objects (rupa, shabda, gandha, rasa, sparsa) and the five sense faculties (eye, ear, nose, tongue, body). The five sense objects are where wisdom does not arise repeatedly, therefore it is called direct cognition. Inference is where wisdom arises repeatedly, first seeing consciousness arise, and then inferring that there is a root, because consciousness cannot be separated from the root, just like first seeing smoke, and then inferring that there is fire.

有火。我者則不爾不如色等可證。過根境故。不如諸根可比。無有相應事故故我非所覺。是故覺若在前。則不成覺。故知一切法如實無自性。唯真實空。是其體性。

佛性論破執分第二中破大乘見品第三

複次為破大乘中學有偏執者應知。若汝說一切有皆由俗諦。一切無。皆由真諦應作此問。善友何者是真實。何者是俗諦。答曰。一切諸法無有自性。是為真實。于無自性法中。說有自性。是名俗諦。以于無中假說有故。問曰。是執無有自性。為當依世俗言故有。為當唯是語言。若依世俗言。有此執者。此執則不可說。何以故。執是無故。若此執唯是語言。則無所詮世俗語言不成就故。若不成就。是世俗者。是義不然。又若汝謂于無自性中。執有自性。是名為俗。若執有者。云何是無。答曰。為顛倒品類故。故無中說有。乃至於無常樂。我等諸法說言皆有。常等諸德。其體實無。但假說有。如此執者。為四倒攝。是故雖執是有。而得是無。問曰。如此顛倒為有為無。若是有者。一切諸法無有自性。是義不然。若是無者。此執顛倒亦不得成。若無性中。執有自性為俗諦者。是義不然。何以故。二諦不可說有。不可說無。非有非無故。真諦不可說有。不可說無者。無人法故。不可說有。顯二空故。不可說無。俗

【現代漢語翻譯】現代漢語譯本有火（指存在）。如果說『我』不是這樣，就像色（Rupa，物質）等可以被證明一樣，這是不成立的。因為『我』超越了根（Indriya，感官）和境（Vishaya，對像）的範圍。不像諸根（感官）可以相互比較。因為沒有相應的事件發生，所以『我』不是可以被感知的。因此，如果覺（Jnana，知覺）在先，那麼覺本身就不能成立。所以要知道一切法（Dharma，事物）如實地沒有自性（Svabhava，自性），只有真實的空性（Sunyata，空性）才是其體性。

《佛性論》破執分第二中破大乘見品第三

再次，爲了破斥大乘（Mahayana）中學說中存在偏執的人，應該知道。如果你們說一切『有』都是由俗諦（Samvriti-satya，世俗諦）而來，一切『無』都是由真諦（Paramartha-satya，勝義諦）而來，那麼應該這樣問：善友，什麼是真實？什麼是俗諦？回答說：一切諸法沒有自性，這就是真實。在沒有自性的法中，說有自性，這叫做俗諦。因為在『無』中假說『有』的緣故。問：這種執著『沒有自性』，是應當依據世俗的言語而有，還是僅僅是語言？如果依據世俗的言語而有這種執著，那麼這種執著就不可說。為什麼呢？因為執著是『無』的緣故。如果這種執著僅僅是語言，那麼就沒有所詮釋的內容，世俗的語言不能成立。如果不能成立，那麼作為世俗諦，這個道理是不成立的。又如果你們認為在沒有自性中，執著有自性，這叫做俗諦。如果執著『有』，怎麼能說是『無』呢？回答說：爲了顛倒的品類，所以在『無』中說『有』。乃至對於無常（Anitya，無常）、無樂（Duhkha，苦）、無我（Anatma，無我）等諸法，說它們都是『有』，常（Nitya，常）、樂（Sukha，樂）、我（Atman，我）等功德，其體性實際上是『無』，但假說為『有』。如此執著，被四倒（Viparyasa，顛倒）所攝。所以雖然執著是『有』，但實際上是『無』。問：如此顛倒是有還是無？如果是有，那麼一切諸法沒有自性，這個道理就不成立。如果是無，那麼這種執著顛倒也不能成立。如果在無自性中，執著有自性作為俗諦，這個道理是不成立的。為什麼呢？二諦（Dva-satya，二諦）不可說有，不可說無，非有非無的緣故。真諦不可說有，不可說無，因為沒有人法的緣故，不可說有。顯示二空（Dva-sunyata，二空）的緣故，不可說無。俗

【English Translation】 English version There is fire (meaning existence). If 『I』 is not like that, like Rupa (form, matter) etc. which can be proven, then it is not valid. Because 『I』 transcends the scope of Indriya (sense organs) and Vishaya (objects). It is not comparable to the sense organs. Because there is no corresponding event, 『I』 is not perceptible. Therefore, if Jnana (cognition, awareness) is prior, then cognition itself cannot be established. Therefore, know that all Dharmas (things, phenomena) in reality have no Svabhava (self-nature), only true Sunyata (emptiness) is its essence.

The third chapter of 'Refuting the Views of the Mahayana School' in the second section of 'Treatise on Buddha-Nature' which refutes attachments.

Furthermore, in order to refute those in the Mahayana school who hold biased views, it should be known. If you say that all 『existence』 arises from Samvriti-satya (conventional truth), and all 『non-existence』 arises from Paramartha-satya (ultimate truth), then this question should be asked: Good friend, what is reality? What is conventional truth? The answer is: all Dharmas have no self-nature, this is reality. In Dharmas without self-nature, to say there is self-nature, this is called conventional truth. Because in 『non-existence』 it is falsely said to 『exist』. Question: Is this clinging to 『no self-nature』 based on conventional language, or is it merely language? If this clinging is based on conventional language, then this clinging cannot be spoken of. Why? Because clinging is 『non-existent』. If this clinging is merely language, then there is nothing to be expressed, and conventional language cannot be established. If it cannot be established, then as conventional truth, this reasoning is not valid. Furthermore, if you think that in the absence of self-nature, clinging to self-nature is called conventional truth. If you cling to 『existence』, how can it be said to be 『non-existence』? The answer is: because of inverted categories, 『existence』 is spoken of in 『non-existence』. Even for Anitya (impermanence), Duhkha (suffering), Anatma (non-self) and other Dharmas, it is said that they all 『exist』, while Nitya (permanence), Sukha (happiness), Atman (self) and other virtues, their essence is actually 『non-existent』, but falsely said to 『exist』. Such clinging is encompassed by the four Viparyasas (inversions). Therefore, although clinging is to 『existence』, it is actually 『non-existence』. Question: Is such inversion existent or non-existent? If it is existent, then all Dharmas have no self-nature, this reasoning is not valid. If it is non-existent, then this clinging to inversion cannot be established. If in the absence of self-nature, clinging to self-nature as conventional truth, this reasoning is not valid. Why? The Dva-satyas (two truths) cannot be said to exist, cannot be said to not exist, because they are neither existent nor non-existent. Ultimate truth cannot be said to exist, cannot be said to not exist, because there is no person or Dharma, it cannot be said to exist. Because it reveals Dva-sunyata (two emptinesses), it cannot be said to not exist. Conventional

諦亦爾。分別性故。不可說有。依他性故。不可說無。複次真諦不定。有無人法。無不無二。空有不有。俗諦亦爾。分別性故。非決定無。依他性故。非決定有。

佛性論卷第一大正藏第 31 冊 No. 1610 佛性論

佛性論卷第二

天親菩薩造

陳天竺三藏真諦譯

顯體分第三中三因品第一

複次佛性體有三種。三性所攝義應知。三種者。所謂三因三種佛性。三因者。一應得因。二加行因。三圓滿因。應得因者。二空所現真如。由此空故。應得菩提心。及加行等。乃至道后法身。故稱應得。加行因者。謂菩提心。由此心故。能得三十七品。十地十波羅蜜。助道之法。乃至道后法身。是名加行因。圓滿因者。即是加行。由加行故。得因圓滿。及果圓滿。因圓滿者。謂福慧行。果圓滿者。謂智斷恩德。此三因前一則以無為如理為體。后二則以有為願行為體。三種佛性者。應得因中具有三性。一住自性性。二引出性。三至得性。記曰。住自性者。謂道前凡夫位。引出性者。從發心以上。窮有學聖位。至得性者。無學聖位。

佛性論顯體分第三中三性品第二

複次三性所攝者。所謂三無性。及三自性。三無性者。一無相性。二無生性。三無真性。此三性攝

【現代漢語翻譯】現代漢語譯本：真諦也是如此。因為是分別性（Parikalpita-svabhāva），所以不可說為『有』。因為是依他性（Paratantra-svabhāva），所以不可說為『無』。而且，真諦是不定的，有時說『有』人法，有時說『無』，有時說『不有不無』，有時說『空有不有』。俗諦也是如此。因為是分別性，所以不能決定說『無』。因為是依他性，所以不能決定說『有』。

《佛性論》卷第一大正藏第 31 冊 No. 1610 《佛性論》

《佛性論》卷第二

天親菩薩造

陳天竺三藏真諦譯

顯體分第三中三因品第一

其次，佛性體有三種，應當瞭解這三種佛性被三種自性所包含的意義。這三種佛性是：應得因、加行因、圓滿因。應得因是指二空（人空和法空）所顯現的真如（Tathātā）。由於這種空性，應當獲得菩提心，以及加行等，乃至證道后的法身（Dharmakāya），所以稱為應得。加行因是指菩提心。由於這種心，能夠獲得三十七道品、十地、十波羅蜜（Paramita）等助道之法，乃至證道后的法身，這稱為加行因。圓滿因就是指加行。由於加行，獲得因圓滿和果圓滿。因圓滿是指福慧行，果圓滿是指智斷恩德。這三種因中，第一個以無為、如理為體，后兩個以有為、願行為體。三種佛性是：應得因中具有三種自性，即住自性性、引出性、至得性。記載說：住自性是指證道前的凡夫位，引出性是指從發菩提心以上，直到有學聖位，至得性是指無學聖位。

《佛性論》顯體分第三中三性品第二

其次，三種自性所包含的是三種無自性，以及三種自性。三種無自性是：無相性、無生性、無真性。這三種自性所包含。

【English Translation】 English version: Truth is also like this. Because of the discriminated nature (Parikalpita-svabhāva), it cannot be said to 'exist'. Because of the dependent nature (Paratantra-svabhāva), it cannot be said to 'not exist'. Moreover, the true truth is uncertain; sometimes it says that people and dharmas 'exist', sometimes it says that they 'do not exist', sometimes it says 'neither exist nor not exist', and sometimes it says 'emptiness exists and does not exist'. Conventional truth is also like this. Because of the discriminated nature, it cannot be definitively said to 'not exist'. Because of the dependent nature, it cannot be definitively said to 'exist'.

Treatise on Buddha-nature, Volume 1 Taisho Tripitaka, Volume 31, No. 1610, Treatise on Buddha-nature

Treatise on Buddha-nature, Volume 2

Composed by Bodhisattva Vasubandhu (Tianqin)

Translated by Paramārtha (Zhendi), a Tripiṭaka master from India of the Chen Dynasty

Section on Manifesting the Essence, Third Section, First Chapter on the Three Causes

Furthermore, the essence of Buddha-nature has three aspects. It should be understood that the meaning of these three Buddha-natures are encompassed by the three natures. These three are: the cause for attainment, the cause for practice, and the cause for perfection. The cause for attainment refers to the Suchness (Tathātā) manifested by the two emptinesses (emptiness of self and emptiness of dharma). Because of this emptiness, one should attain the Bodhicitta (mind of enlightenment), as well as practice, and even the Dharmakāya (body of dharma) after enlightenment. Therefore, it is called the cause for attainment. The cause for practice refers to the Bodhicitta. Because of this mind, one can attain the thirty-seven factors of enlightenment, the ten Bhumis (stages), the ten Paramitas (perfections), and other auxiliary practices, and even the Dharmakāya after enlightenment. This is called the cause for practice. The cause for perfection refers to practice. Because of practice, one attains the perfection of the cause and the perfection of the result. The perfection of the cause refers to meritorious and wisdom practices, and the perfection of the result refers to wisdom, cessation, kindness, and virtue. Among these three causes, the first takes non-action and reasoning as its essence, while the latter two take action and aspiration as their essence. The three Buddha-natures are: the cause for attainment has three natures, namely, the nature of abiding in self-nature, the nature of leading out, and the nature of attaining. It is recorded that the nature of abiding in self-nature refers to the position of ordinary beings before enlightenment, the nature of leading out refers to the position from the arising of Bodhicitta up to the holy position of learning, and the nature of attaining refers to the holy position of no more learning.

Treatise on Buddha-nature, Section on Manifesting the Essence, Third Section, Second Chapter on the Three Natures

Furthermore, what the three natures encompass are the three non-natures and the three natures. The three non-natures are: the nature of no-appearance, the nature of no-arising, and the nature of no-reality. These are what the three natures encompass.

如來性盡。何以故。以此三性通為體故。無相性者。一切諸法但名言所顯。自性無相貌故。名無相性。無生性者。一切諸法由因緣生故。不由自能生。自他並不成就故。名無生性。無真性者。一切諸法離真相故。無更別有實性可得故。名無真實性。複次三種性者。一分別。二依他。三真實。別有十種義。應知。何等為十。一分別名。二緣成。三攝持。四體相。五應知。六因事說。七依境。八通達。九若無等。十依止。一分別名者。為隨名言假說故。立分別性。若無此名言。則分別性不成。故知。此性但是名言所顯。實無體相。是名分別性。依他性者。是十二因緣所顯道理。為分別性。作依止故。故立依他性。真實性者。一切諸法真如。聖人無分別智境。為清凈二性。為解脫三。或為引出一切諸德故。立真實性。是名分別名。二緣成者。

問曰。分別性。緣何因故。而得顯現。

答曰。由緣相名相應故得顯現。

問曰。依他性。緣何因故得成耶。

答曰。緣執分別性故得顯現。

問曰。真實性。緣何因得成。

答曰。由分別依他二性極無所有故得顯現。故名緣成。三攝持者。性有三種。法有五分。言三性者。所謂分別。依他。真實。五法者。一相。二名。三分別思惟。四聖智。五

【現代漢語翻譯】現代漢語譯本如來（Tathagata，佛的稱號）的自性是窮盡的。為什麼呢？因為這三種自性融通為一個整體的緣故。無相性是指，一切諸法都只是名言所顯現的，其自性沒有相貌，所以稱為無相性。無生性是指，一切諸法都是由因緣而生的，不是自身能夠產生，自身和他者都不能成就，所以稱為無生性。無真性是指，一切諸法都遠離真相，沒有另外真實的自性可以獲得，所以稱為無真實性。其次，三種自性是指：一、分別性；二、依他性；三、真實性。分別性有十種含義，應當瞭解。哪十種呢？一、分別名；二、緣成；三、攝持；四、體相；五、應知；六、因事說；七、依境；八、通達；九、若無等；十、依止。一、分別名是指，爲了隨順名言而假說，設立分別性。如果沒有這些名言，那麼分別性就不能成立。所以知道，這種自性只是名言所顯現的，實際上沒有體相，這就是分別性。依他性是指，是十二因緣所顯示的道理，為分別性作為依止，所以設立依他性。真實性是指，一切諸法的真如，是聖人無分別智的境界，爲了清凈二性，爲了解脫三性，或者爲了引出一切功德，設立真實性。這就是分別名。二、緣成是指：問：分別性，因為什麼原因而得以顯現？答：由於因緣和相名相應而得以顯現。問：依他性，因為什麼原因而得以成就呢？答：因為執著分別性的緣故而得以顯現。問：真實性，因為什麼原因而得以成就？答：由於分別性和依他性這二者都極度空無所有而得以顯現。所以稱為緣成。三、攝持是指：自性有三種，法有五分。所說的三種自性，就是分別性、依他性和真實性。五法是指：一、相；二、名；三、分別思惟；四、聖智；五、真如。

【English Translation】 English version The nature of the Tathagata (Tathagata, an epithet of the Buddha) is exhausted. Why? Because these three natures interpenetrate and form a single whole. 'The nature of no-appearance' (Wu Xiang Xing) means that all dharmas are merely manifested by names and words; their nature has no appearance, hence it is called 'the nature of no-appearance'. 'The nature of no-arising' (Wu Sheng Xing) means that all dharmas arise from causes and conditions; they cannot arise by themselves, and neither self nor other can accomplish it, hence it is called 'the nature of no-arising'. 'The nature of no-reality' (Wu Zhen Shi Xing) means that all dharmas are apart from true appearance; there is no other real nature to be obtained, hence it is called 'the nature of no-reality'. Furthermore, the three natures are: first, the discriminated nature (Fenbie Xing); second, the dependent nature (Yita Xing); and third, the true nature (Zhenshi Xing). The discriminated nature has ten meanings that should be understood. What are the ten? First, discriminated name (Fenbie Ming); second, conditioned accomplishment (Yuan Cheng); third, upholding (She Chi); fourth, substance and appearance (Ti Xiang); fifth, should be known (Ying Zhi); sixth, explained based on events (Yin Shi Shuo); seventh, dependent on the object (Yi Jing); eighth, thorough understanding (Tong Da); ninth, if there is no, etc. (Ruo Wu Deng); tenth, reliance (Yi Zhi). First, 'discriminated name' means that for the sake of following names and words, it is provisionally established as the discriminated nature. If there were no such names and words, then the discriminated nature could not be established. Therefore, it is known that this nature is merely manifested by names and words, and in reality has no substance or appearance. This is the discriminated nature. 'Dependent nature' refers to the principle manifested by the twelve links of dependent origination, which serves as the basis for the discriminated nature, hence the dependent nature is established. 'True nature' refers to the Suchness (Zhenru) of all dharmas, which is the realm of the non-discriminating wisdom of the sages. It is established for the sake of purifying the two natures, for liberating the three natures, or for bringing forth all merits. This is the discriminated name. Second, 'conditioned accomplishment' means: Question: For what reason does the discriminated nature become manifest? Answer: It becomes manifest due to the correspondence of conditions and names. Question: For what reason does the dependent nature become accomplished? Answer: It becomes manifest due to clinging to the discriminated nature. Question: For what reason does the true nature become accomplished? Answer: It becomes manifest because both the discriminated nature and the dependent nature are utterly empty and devoid of substance. Therefore, it is called 'conditioned accomplishment'. Third, 'upholding' means: There are three natures and five aspects of dharma. The three natures that are spoken of are the discriminated nature, the dependent nature, and the true nature. The five dharmas are: first, appearance (Xiang); second, name (Ming); third, discriminated thought (Fenbie Siwei); fourth, sacred wisdom (Sheng Zhi); fifth, Suchness (Zhenru).

如如。前三是世間智。聖智是出世智。如如是無為境。為明此五法攝前三性故。

問曰。於五法中。幾法攝第一性。答曰。五法並不可攝。何以故。為無體故。問曰。第二性幾法能攝。答曰。有四法攝。問曰。第三性幾法能攝。答曰。唯如如一法能攝。問曰。若依他性為聖智所攝者。云何說依他性緣分別性得成。答曰。依他有二種。一染濁依他。二清凈依他。染濁依他。緣分別得成清凈依他。緣如如得成故。四體相者有二。一通二別。通者。由此三性通能成就一切諸餘真諦。或二三四七諦等法。故諸真諦不出三性。是以三性為諸真諦通體。二別體者。於三性中。各有實義。何者實義。一者分別性體。恒無所有。而此義于分別性中。非不為實。何以故。名言無倒故。二者依他性體。有而不實。由亂識根境故是有。以非真如故不實。何以故。因緣義無倒故。是以對分別性故名為有。對后真性故非實有。是名有不真實。三者真實性體。有無皆真如如之體。非有非無故。

問曰。是三性實相云何。

答曰。分別性實相者。人法增益及損減。由解此性故。此執不生。是分別相人法者。是分別所作。若依真諦觀。此人法為有名增益執。若依俗諦觀。此人法是無名損減執。若通達此分別性。則增益減損二執不生。

【現代漢語翻譯】現代漢語譯本：如如（Tathata，真如）。前三者是世間智。聖智是出世智。如如是無為之境。爲了闡明這五法能夠涵蓋前三種自性，所以有以下問答。

問：在五法中，有幾種法能夠涵蓋第一種自性（遍計所執性，Parikalpita）？答：五法都不能涵蓋。為什麼呢？因為它沒有實體。問：第二種自性（依他起性，Paratantra）能被幾種法涵蓋？答：有四種法可以涵蓋。問：第三種自性（圓成實性，Parinispanna）能被幾種法涵蓋？答：只有如如一種法可以涵蓋。問：如果依他起性被聖智所涵蓋，為什麼說依他起性是憑藉分別性而成就的呢？答：依他起性有兩種，一是染濁的依他起性，二是清凈的依他起性。染濁的依他起性，憑藉分別而成就；清凈的依他起性，憑藉如如而成就。四體相有兩種，一是共通的，二是特別的。共通的是，這三種自性普遍能夠成就一切其他的真諦，或者二諦、三諦、四諦、七諦等法。所以，一切真諦都離不開這三種自性。因此，這三種自性是所有真諦共通的本體。特別的本體是，在這三種自性中，各有其實質意義。什麼才是其實質意義呢？一是分別性的本體，恒常是空無所有的。但是，這個意義在分別性中，並非不真實。為什麼呢？因為名言沒有顛倒。二是依他性的本體，是有而不真實的。由於虛妄的識、根、境而存在，所以說是有；因為它不是真如，所以說是不真實。為什麼呢？因為因緣的意義沒有顛倒。因此，相對於分別性來說，它被稱為有；相對於後面的真性來說，它不是真實的存在。這叫做有而不真實。三是真實性的本體，有和無都是真如的本體。非有非無。

問：這三種自性的實相是什麼？

答：分別性的實相是，對人法（人我和法我）的增益和損減。通過了解這種自性，這種執著就不會產生。所謂分別相的人法，是分別所造作的。如果依據真諦來觀察，這種人法是有名增益的執著；如果依據俗諦來觀察，這種人法是無名損減的執著。如果通達這種分別性，那麼增益和損減兩種執著就不會產生。

【English Translation】 English version: Tathata (Suchness, the ultimate reality). The first three are worldly wisdom. Holy wisdom is transcendental wisdom. Tathata is the realm of non-action. To clarify that these five dharmas encompass the first three natures, the following questions and answers are presented.

Question: Among the five dharmas, how many dharmas encompass the first nature (Parikalpita, the completely conceptualized nature)? Answer: None of the five dharmas can encompass it. Why? Because it has no substance. Question: How many dharmas can encompass the second nature (Paratantra, the dependent nature)? Answer: Four dharmas can encompass it. Question: How many dharmas can encompass the third nature (Parinispanna, the perfectly accomplished nature)? Answer: Only Tathata can encompass it. Question: If the dependent nature is encompassed by holy wisdom, why is it said that the dependent nature is accomplished through the conceptualized nature? Answer: There are two kinds of dependent nature: defiled dependent nature and pure dependent nature. Defiled dependent nature is accomplished through conceptualization; pure dependent nature is accomplished through Tathata. There are two kinds of four aspects: common and distinct. The common aspect is that these three natures universally accomplish all other truths, such as the two truths, three truths, four truths, seven truths, etc. Therefore, all truths are inseparable from these three natures. Thus, these three natures are the common essence of all truths. The distinct essence is that each of the three natures has its own real meaning. What is its real meaning? First, the essence of the conceptualized nature is always empty and without substance. However, this meaning is not unreal in the conceptualized nature. Why? Because the verbal expression is not inverted. Second, the essence of the dependent nature exists but is not real. It exists due to the false consciousness, roots, and objects; it is said to exist. Because it is not Suchness, it is said to be unreal. Why? Because the meaning of cause and condition is not inverted. Therefore, relative to the conceptualized nature, it is called existence; relative to the later true nature, it is not real existence. This is called existence but not real. Third, the essence of the true nature is that both existence and non-existence are the essence of Suchness. It is neither existence nor non-existence.

Question: What is the real aspect of these three natures?

Answer: The real aspect of the conceptualized nature is the increase and decrease of person and dharma (self and phenomena). By understanding this nature, this attachment will not arise. The person and dharma of the conceptualized aspect are created by conceptualization. If viewed according to the ultimate truth, this person and dharma are the attachment of increasing existence. If viewed according to the conventional truth, this person and dharma are the attachment of decreasing non-existence. If this conceptualized nature is understood, then the two attachments of increase and decrease will not arise.

是名分別實性相。複次依他實性相者。能執所執增益及損減。由解此性故。故此執不生。是名依他性相。此能執所執。若見真為有。則是增益。名為常見。若見俗定無。則是損減。名為斷見。若通此二性。斷常二執並不得生。是名依他實性相。唯有似塵識故。則無能所。無能所故。無增益執。由有似塵識故。無損減執。複次真實性相者。有無及增益損減執。由解此性故。執不得生。所以者何。若執空為有。名增益謗。若執空為無。名損減謗。若通達此性。則二執不生是名真實性相。五應知等者。

問曰。是三性幾應知。幾不應知。

答曰。一切應知何以故。由知三性。能通達三解脫門能除三障故。知分別性。能通達空解脫門。能除肉煩惱。知依他性。通達無愿解脫門。能除皮煩惱。知真實性。能通達無相解脫門。能除心煩惱。又初解脫障。次禪定障。后一切智障故。問曰。三性中。幾性不可滅。幾性可滅耶。答曰。二性不可滅。一性可得滅。何以故。分別性本來是無故不可滅。真實性本來是真故不可滅。依他性雖有不真實。是故可滅。以是義故。說應知等。六因事說。諸佛說法有二種。一了義經。二不了義經。不了義經者。由此三性。是故佛說不了義經。如緣有燈故。知物在暗中。后時因燈能得了現暗中

【現代漢語翻譯】現代漢語譯本：這就是所謂的分別實性相（Parikalpita-vastu-lakshana，遍計所執相）。再者，依他實性相（Paratantra-vastu-lakshana，依他起相）是指能執和所執的增益和損減。通過理解這種性質，這種執著就不會產生。這就是所謂的依他性相。如果將能執和所執視為真實存在，那就是增益，被稱為常見。如果認為世俗諦是絕對不存在的，那就是損減，被稱為斷見。如果通達這兩種性質，斷見和常見兩種執著都不會產生。這就是所謂的依他實性相。只有類似塵識的顯現，所以沒有能執和所執。沒有能執和所執，就沒有增益的執著。由於有類似塵識的顯現，就沒有損減的執著。再者，真實性相（Parinishpanna-vastu-lakshana，圓成實相）是指有無以及增益和損減的執著。通過理解這種性質，執著就不會產生。為什麼呢？如果執著空為有，就叫做增益謗。如果執著空為無，就叫做損減謗。如果通達這種性質，那麼兩種執著都不會產生，這就是所謂的真實性相。五應知等是指：

問：這三種性質中，有幾種應該瞭解，有幾種不應該瞭解？

答：一切都應該瞭解。為什麼呢？因為通過了解三種性質，能夠通達三種解脫門，能夠消除三種障礙。瞭解分別性，能夠通達空解脫門（Sunyata-vimoksha-mukha），能夠消除肉體上的煩惱。瞭解依他性，能夠通達無愿解脫門（Apranihita-vimoksha-mukha），能夠消除面板上的煩惱。瞭解真實性，能夠通達無相解脫門（Animitta-vimoksha-mukha），能夠消除心裡的煩惱。此外，首先是解脫的障礙，其次是禪定的障礙，最後是一切智的障礙。問：三種性質中，有幾種性質是不可滅的，有幾種性質是可以滅的？答：兩種性質是不可滅的，一種性質是可以滅的。為什麼呢？因為分別性本來就是虛無的，所以不可滅。真實性本來就是真實的，所以不可滅。依他性雖然存在但不真實，所以是可以滅的。因為這個緣故，所以說應該瞭解等等。六因事說：諸佛說法有兩種，一種是了義經（Nitartha-sutra），一種是不了義經（Neyartha-sutra）。不了義經就是因為這三種性質。因此，佛說不了義經，就像因為有燈，所以知道物體在黑暗中，之後因為燈能夠清楚地看到黑暗中的物體。

【English Translation】 English version: This is called the Parikalpita-vastu-lakshana (the characteristic of the imagined nature). Furthermore, the Paratantra-vastu-lakshana (the characteristic of the dependent nature) refers to the augmentation and diminution of the grasper and the grasped. By understanding this nature, this attachment does not arise. This is called the Paratantra-lakshana. If the grasper and the grasped are seen as truly existent, that is augmentation, called the eternalist view. If the conventional truth is seen as absolutely non-existent, that is diminution, called the annihilationist view. If these two natures are understood, the two attachments of eternalism and annihilationism will not arise. This is called the Paratantra-vastu-lakshana. Only because there is an appearance like dust-consciousness, there is no grasper and grasped. Because there is no grasper and grasped, there is no attachment of augmentation. Because there is an appearance like dust-consciousness, there is no attachment of diminution. Furthermore, the Parinishpanna-vastu-lakshana (the characteristic of the perfected nature) refers to the attachments of existence and non-existence, as well as augmentation and diminution. By understanding this nature, attachment does not arise. Why? If one clings to emptiness as existence, it is called an augmentationist slander. If one clings to emptiness as non-existence, it is called a diminutionist slander. If this nature is understood, then the two attachments will not arise, this is called the Parinishpanna-vastu-lakshana. The five 'should be known' etc. refers to:

Question: Among these three natures, how many should be known, and how many should not be known?

Answer: All should be known. Why? Because by knowing the three natures, one can penetrate the three doors of liberation, and can remove the three obstacles. Knowing the Parikalpita nature, one can penetrate the Sunyata-vimoksha-mukha (the door of liberation of emptiness), and can remove the physical afflictions. Knowing the Paratantra nature, one can penetrate the Apranihita-vimoksha-mukha (the door of liberation of signlessness), and can remove the afflictions of the skin. Knowing the Parinishpanna nature, one can penetrate the Animitta-vimoksha-mukha (the door of liberation of wishlessness), and can remove the afflictions of the mind. Furthermore, first there is the obstacle to liberation, then the obstacle to meditation, and finally the obstacle to omniscience. Question: Among the three natures, how many natures are indestructible, and how many natures are destructible? Answer: Two natures are indestructible, and one nature is destructible. Why? Because the Parikalpita nature is originally non-existent, so it is indestructible. The Parinishpanna nature is originally true, so it is indestructible. The Paratantra nature, although it exists, is not true, so it is destructible. For this reason, it is said that one should know, etc. The six causes and conditions are spoken of: The Buddhas speak the Dharma in two ways: one is the Nitartha-sutra (sutras of definitive meaning), and the other is the Neyartha-sutra (sutras of provisional meaning). The Neyartha-sutra is due to these three natures. Therefore, the Buddha speaks the Neyartha-sutra, just as because there is a lamp, one knows that an object is in the darkness, and later because of the lamp, one can clearly see the object in the darkness.

之物如來亦爾。由有著三性者故。說不了義經。達三性者。自然顯了。名了義經。如經中說。若人已得無生法忍。則不退墮。問曰。此言云何成立。答曰。由有三性故。則得成立。如來約分別性故說本來無生忍。約依他性故。說自性無生忍。約真實性故。說惑垢苦本性無生忍。

問曰。如來約何性。說如此義。言一切諸法無生無滅。本來寂靜。自性涅槃耶。答曰。約無相性。說如是言。問曰。如來約何法。說一切諸法譬如幻化耶。答曰。約無生性說。問曰。如來約何法說如是言。一切諸法譬如虛空。答曰約真實性說。是故佛因三性說故。有了不了義經。七依境者。問曰。此三性為何智境。答曰。分別性者。唯是凡惑境。非聖智境。何以故。無體相故。依他性者。為聖凡俗智境。是俗有故。真實性者。唯為無分別聖智境。如量如理故。如量則攝一切。如理則無顛倒。是名依境。八通達者。

問曰。修觀行人。若通達分別性者。為當可說行執相中。為不可說行執相中耶。答曰。若由世俗智分別。可說行執相中。若由出世無分別智通達者。可說不行於執相中。是故依他與分別同一無相。如分別依他。真實亦如是。問曰。修觀行人。能如真實理。入分別性。照了何性耶。答曰了真實性。

問曰。修觀行人如

【現代漢語翻譯】現代漢語譯本：如來也是如此。由於存在三種自性（三性：分別性、依他性、真實性）的緣故，所以說有不了義的經典。通達這三種自性的人，自然就能明白，這就是了義的經典。如同經中所說：『如果有人已經證得無生法忍（無生法忍：對一切法不生不滅的真理的深刻理解和接受），就不會退轉墮落。』問：『這話如何成立呢？』答：『由於有三種自性的緣故，就可以成立。』如來是就分別性的角度來說本來沒有生滅的忍，就依他性的角度來說自性沒有生滅的忍，就真實性的角度來說煩惱垢染和痛苦的本性沒有生滅的忍。

問：『如來是就哪種自性，說這樣的道理，說一切諸法不生不滅，本來寂靜，自性是涅槃呢？』答：『是就無相性（無相性：沒有固定不變的相狀的性質）來說這些話。』問：『如來是就什麼法，說一切諸法譬如幻化呢？』答：『是就無生性（無生性：不生不滅的性質）來說。』問：『如來是就什麼法說這樣的話，一切諸法譬如虛空呢？』答：『是就真實性（真實性：事物本來的、真實的性質）來說。』所以佛因為說了三種自性，所以有了不了義的經典。七、所依之境：問：『這三種自性是哪種智慧的境界呢？』答：『分別性，只是凡夫迷惑的境界，不是聖人智慧的境界。為什麼呢？因為它沒有實體和相狀的緣故。依他性，是聖人和凡夫俗人的智慧境界，因為它是世俗存在的緣故。真實性，只是沒有分別的聖人智慧的境界，如量如理的緣故。如量，就能夠涵蓋一切；如理，就沒有顛倒。』這就叫做所依之境。八、通達：

問：『修習觀行的修行人，如果通達了分別性，是應當說他還在執著于相之中，還是不應當說他還在執著于相之中呢？』答：『如果是由世俗的智慧來分別，就可以說他還在執著于相之中。如果是用出世間的無分別智慧來通達，就可以說他沒有執著于相之中。』所以依他性和分別性一樣，都是沒有相的。如同分別性依他性一樣，真實性也是如此。問：『修習觀行的修行人，能夠如實地按照真實的道理，進入分別性，照見了什麼自性呢？』答：『照見了真實性。』

問：『修習觀行的修行人如

【English Translation】 English version: The Tathagata (如來, another name for Buddha) is also like this. Because there are three natures (三性: three natures: Parikalpita-svabhava (分別性, the nature of discrimination), Paratantra-svabhava (依他性, the nature of dependence), and Parinispanna-svabhava (真實性, the nature of reality)), it is said that there are incomplete sutras. Those who understand these three natures will naturally understand, and that is a complete sutra. As it is said in the sutra: 'If a person has attained Anutpattika-dharma-kshanti (無生法忍, acceptance of the non-arising of all dharmas), then he will not regress.' Question: 'How is this statement established?' Answer: 'Because there are three natures, it can be established.' The Tathagata speaks of the original non-arising forbearance from the perspective of the nature of discrimination, speaks of the self-nature non-arising forbearance from the perspective of the nature of dependence, and speaks of the nature of non-arising forbearance of defilements and suffering from the perspective of the nature of reality.

Question: 'From which nature does the Tathagata speak of such a meaning, saying that all dharmas (諸法, phenomena) do not arise or cease, are originally tranquil, and their self-nature is Nirvana (涅槃, liberation)?' Answer: 'It is from the perspective of the nature of non-appearance (無相性, the nature of being without fixed characteristics) that these words are spoken.' Question: 'From which dharma (法, law/phenomena) does the Tathagata say that all dharmas are like illusions?' Answer: 'It is from the perspective of the nature of non-arising (無生性, the nature of non-origination).' Question: 'From which dharma does the Tathagata say such words, that all dharmas are like empty space?' Answer: 'It is from the perspective of the nature of reality (真實性, the nature of ultimate truth).' Therefore, because the Buddha spoke of the three natures, there are incomplete sutras. Seven, the object of reliance: Question: 'Which wisdom is the realm of these three natures?' Answer: 'The nature of discrimination is only the realm of delusion for ordinary people, not the realm of wisdom for sages. Why? Because it has no substance or form. The nature of dependence is the realm of wisdom for sages, ordinary people, and common people, because it exists in the mundane world. The nature of reality is only the realm of non-discriminating wisdom for sages, because it is like measurement and like reason. Like measurement, it can encompass everything; like reason, there is no inversion.' This is called the object of reliance. Eight, understanding:

Question: 'If a practitioner of contemplation understands the nature of discrimination, should it be said that he is still attached to appearances, or should it not be said that he is still attached to appearances?' Answer: 'If it is distinguished by worldly wisdom, it can be said that he is still attached to appearances. If it is understood by transcendental non-discriminating wisdom, it can be said that he is not attached to appearances.' Therefore, the nature of dependence and the nature of discrimination are the same, both without appearance. Just as the nature of discrimination depends on the nature of dependence, so is the nature of reality. Question: 'If a practitioner of contemplation can truly enter the nature of discrimination according to the principle of reality, what nature does he illuminate?' Answer: 'He illuminates the nature of reality.'

Question: 'If a practitioner of contemplation...

真實理。入真實性。照了何性。答曰。了依他性故。然後得真實性。是名通達。九若無等者。問曰。若分別性無。有何過失。答曰。若無分別性。則名言不立。名言不立故則依他性不得成就。乃至凈不凈品。並皆不立。問曰。若無依他性。有何過失。答曰若無依他性。一切煩惱不由功用。應自能滅。若爾凈品亦不得成。問曰。若真實性無。有何過失。答曰若無真實性。則一切一切種清凈境不得成故。一切者。別攝真俗盡。一切種者。通攝真俗故。問曰。是真實性者。為可立凈為立不凈。答曰。不可得說定凈不凈。若定凈者則一切眾生不勞修行。自得解脫故。若定不凈者。一切眾生修道即無果報。若定凈者。則無凡夫法。若定不凈者。則無聖人法。何以故。凈不凈品皆以如為本故。若其定凈。不即無明。若其不凈。不即般若。此兩處如性不異故此真如非凈。非不凈何以故。欲顯真如異眼等諸根。異禪定心等故。異眼等諸根者諸根既不被染亦應得同如理清凈。而不然者。以有漏業為因故。從本不凈。真如不爾。在於佛地本性清凈。無有從本。是不凈義故異諸根。異定心等者。定體本性自凈。可得同真。而為四惑所啖故。轉成不凈。真如之理。本來清凈則不如是。雖覆在無明㲉中。終不為彼所污問曰。此三性幾性無體。能生

【現代漢語翻譯】現代漢語譯本真實理（Tathata，如實）。入真實性（Tathata-lakshana，如實相）。照了何性？答曰：了依他性（Paratantra-svabhava，依他起性）故，然後得真實性（Parinispanna-svabhava，圓成實性），是名通達。若無等者。問曰：若分別性（Parikalpita-svabhava，遍計所執性）無，有何過失？答曰：若無分別性，則名言不立。名言不立故，則依他性不得成就。乃至凈不凈品，並皆不立。問曰：若無依他性，有何過失？答曰：若無依他性，一切煩惱不由功用，應自能滅。若爾，凈品亦不得成。問曰：若真實性無，有何過失？答曰：若無真實性，則一切一切種清凈境不得成故。一切者，別攝真俗盡。一切種者，通攝真俗故。問曰：是真實性者，為可立凈為立不凈？答曰：不可得說定凈不凈。若定凈者，則一切眾生不勞修行，自得解脫故。若定不凈者，一切眾生修道即無果報。若定凈者，則無凡夫法。若定不凈者，則無聖人法。何以故？凈不凈品皆以如為本故。若其定凈，不即無明。若其不凈，不即般若。此兩處如性不異故，此真如非凈，非不凈。何以故？欲顯真如異眼等諸根，異禪定心等故。異眼等諸根者，諸根既不被染，亦應得同如理清凈。而不然者，以有漏業為因故，從本不凈。真如不爾，在於佛地本性清凈，無有從本是不凈義故，異諸根。異定心等者，定體本性自凈，可得同真。而為四惑所啖故，轉成不凈。真如之理，本來清凈則不如是。雖覆在無明㲉中，終不為彼所污。問曰：此三性幾性無體，能生？

【English Translation】 English version The true principle (Tathata, Suchness). Entering the true nature (Tathata-lakshana, characteristic of Suchness). What nature is illuminated? The answer is: Because it illuminates the dependent nature (Paratantra-svabhava, dependent origination), then one attains the true nature (Parinispanna-svabhava, perfectly accomplished nature). This is called thorough understanding. If there is no 'equal,' what is the fault if the discriminated nature (Parikalpita-svabhava, the imagined nature) does not exist? The answer is: If there is no discriminated nature, then language cannot be established. Because language cannot be established, the dependent nature cannot be accomplished. Even the categories of pure and impure cannot be established. If there is no dependent nature, what is the fault? The answer is: If there is no dependent nature, all afflictions should extinguish themselves without effort. If that were so, the category of purity could not be established. If there is no true nature, what is the fault? The answer is: If there is no true nature, then all kinds of pure realms cannot be accomplished. 'All' refers to encompassing both the true and the conventional. 'All kinds' refers to universally encompassing both the true and the conventional. Is this true nature to be established as pure or impure? The answer is: It cannot be said to be definitively pure or impure. If it were definitively pure, then all sentient beings would attain liberation without the need for cultivation. If it were definitively impure, then all sentient beings would have no karmic reward from cultivating the path. If it were definitively pure, then there would be no Dharma of ordinary beings. If it were definitively impure, then there would be no Dharma of sages. Why? Because the categories of pure and impure both take Suchness as their basis. If it were definitively pure, it would not be ignorance. If it were definitively impure, it would not be prajna (wisdom). Because the nature of Suchness is not different in these two places, this True Thusness is neither pure nor impure. Why? Because it is intended to show that True Thusness is different from the sense organs such as the eyes, and different from meditative minds, etc. That it is different from the sense organs such as the eyes means that since the sense organs are not defiled, they should also attain the same purity as True Thusness. But this is not the case because they are caused by defiled karma and are fundamentally impure. True Thusness is not like this. It is fundamentally pure in the Buddha-land, and there is no meaning of being fundamentally impure, so it is different from the sense organs. That it is different from meditative minds, etc., means that the substance of meditation is inherently pure and can be the same as True Thusness. However, because it is consumed by the four delusions, it transforms into impurity. The principle of True Thusness is originally pure and is not like this. Even though it is in the egg of ignorance, it is never defiled by it. Question: Among these three natures, how many natures are without substance and can produce?

有體。答曰。唯分別一性無體能生依他性體。問曰此幾性有體。能生有體。答曰唯是依他一性有不實體。還能生依他體。猶如無明生諸行等。問曰。此三性幾性有體。能生無體。答曰真實一效能滅依他。令其無體故。是名若無等。十依止者。問曰分別性依何法得成。答曰。依三法故成。何者三。一相。二名。三思惟。依此三故。分別性立。問曰。依他性依何得成。答曰。依四法成。四法者。謂相名分別聖智等。依此四法故。依他性成。問曰。真實性依何法得成。答曰。此性無住無著無有依處。境無分別。

佛性論顯體分第三中如來藏品第三

複次如來藏義有三種應知。何者為三。一所攝藏。二隱覆藏。三能攝藏。一所攝名藏者。佛說約住自性如如。一切眾生是如來藏。言如者。有二義。一如如智。二如如境。並不倒故名如如。言來者。約從自性來。來至至得。是名如來。故如來性雖因名。應得果名。至得其體不二。但由清濁有異。在因時為違二空故起無明。而為煩惱所雜故名染濁。雖未即顯。必當可現故名應得。若至果時。與二空合。無復惑累。煩惱不染。說名為清。果已顯現故名至得。譬如水性。體非清濁。但由穢不穢故。有清濁名。若泥滓濁亂故不澄清。雖不澄清。而水清性不失。若方便澄渟。即得

【現代漢語翻譯】現代漢語譯本問：哪種『性』是有實體的？答：只有分別性（Parikalpita，由分別產生的性質）是無實體的，但它能產生依他性（Paratantra，依賴於其他條件而存在的性質）的實體。問：這三種『性』中，哪幾種是有實體的，並且能夠產生有實體的『性』？答：只有依他性（Paratantra）這一種『性』是不真實的實體，但它仍然能夠產生依他性（Paratantra）的實體，就像無明（Avidya，對實相的無知）產生諸行（Samskara，業力行為）等等。問：這三種『性』中，哪幾種是有實體的，並且能夠產生無實體的『性』？答：真實性（Parinispanna，圓成實性）這一種『性』能夠滅除依他性（Paratantra），使其變為無實體，所以被稱為『若無』等等。所謂的『十依止』是什麼？問：分別性（Parikalpita）依靠什麼法才能成立？答：依靠三種法才能成立。這三種法是：一、相（Lakshana，事物的表象）；二、名（Nama，名稱）；三、思惟（Manasikara，思考）。依靠這三種法，分別性（Parikalpita）才能成立。問：依他性（Paratantra）依靠什麼才能成立？答：依靠四種法才能成立。這四種法是：相（Lakshana）、名（Nama）、分別（Vikalpa，區分）和聖智（Aryajnana，聖者的智慧）等等。依靠這四種法，依他性（Paratantra）才能成立。問：真實性（Parinispanna）依靠什麼法才能成立？答：這種『性』無所住、無所執著、沒有依賴之處，其境界是無分別的。

《佛性論》顯體分第三中如來藏品第三

其次，如來藏（Tathagatagarbha，如來法身的潛在狀態）的含義有三種，應當瞭解。這三種是什麼？一、所攝藏；二、隱覆藏；三、能攝藏。第一種，所攝名藏，佛說，就安住于自性如如（Tathata，真如）而言，一切眾生都是如來藏（Tathagatagarbha）。說到『如』，有兩種含義：一、如如智（Tathatajnana，與真如相應的智慧）；二、如如境（Tathatavishaya，真如的境界）。因為不顛倒，所以稱為『如如』。說到『來』，是從自性而來，來到至得（最終獲得）。這就是如來（Tathagata，如實而來者）的含義。所以，如來性（Tathagatagarbha）雖然在因地時被稱為『應得』，在果地時被稱為『至得』，但其體性是不二的，只是由於清凈和染污的差異。在因地時，因為違背了二空（人空和法空），所以生起無明（Avidya），被煩惱所雜染，所以稱為染濁。雖然尚未立即顯現，但必定可以顯現，所以稱為『應得』。如果到了果地時，與二空（人空和法空）相合，不再有迷惑和累贅，煩惱不再染污，就稱為清凈。果已經顯現，所以稱為『至得』。譬如水的性質，其體性並非清凈或渾濁，只是由於有穢物或沒有穢物，才有了清凈或渾濁的名稱。如果泥滓渾濁，就不能澄清，雖然不能澄清，但水的清凈本性並沒有喪失。如果用方便法使其沉澱，就能立即得到澄清。

【English Translation】 English version Question: Which 'nature' has substance? Answer: Only the Parikalpita (imputed nature, the nature of conceptual construction) is without substance, but it can generate the substance of Paratantra (dependent nature, the nature of dependent origination). Question: Among these three 'natures,' which ones have substance and can generate natures with substance? Answer: Only the Paratantra (dependent nature) is a non-substantial entity, yet it can still generate the Paratantra entity, just like Avidya (ignorance) generates Samskaras (volitional actions), etc. Question: Among these three 'natures,' which ones have substance and can generate natures without substance? Answer: The Parinispanna (perfected nature, the nature of ultimate reality) can extinguish the Paratantra (dependent nature), causing it to become without substance. Therefore, it is called 'non-existent,' etc. What are the 'ten supports'? Question: Upon what dharma does the Parikalpita (imputed nature) depend to be established? Answer: It is established by depending on three dharmas. What are these three? First, Lakshana (characteristics); second, Nama (name); third, Manasikara (thinking). By depending on these three, the Parikalpita (imputed nature) is established. Question: Upon what does the Paratantra (dependent nature) depend to be established? Answer: It is established by depending on four dharmas. These four dharmas are: Lakshana (characteristics), Nama (name), Vikalpa (discrimination), and Aryajnana (noble wisdom), etc. By depending on these four dharmas, the Paratantra (dependent nature) is established. Question: Upon what dharma does the Parinispanna (perfected nature) depend to be established? Answer: This 'nature' has no dwelling, no attachment, and no place of reliance. Its realm is without discrimination.

Treatise on Buddha-Nature, Section 3 on Manifesting the Essence, Chapter 3 on the Tathagatagarbha

Furthermore, the meaning of Tathagatagarbha (the womb of the Tathagata, the potential for Buddhahood) should be understood in three ways. What are these three? First, that which is contained; second, that which is concealed; third, that which can contain. The first, 'that which is contained,' is named 'garbha.' The Buddha said that, in terms of abiding in the self-nature of Tathata (suchness, thusness), all sentient beings are the Tathagatagarbha. Regarding 'Tatha,' there are two meanings: first, Tathatajnana (wisdom of suchness); second, Tathatavishaya (the realm of suchness). Because it is not inverted, it is called 'Tathata.' Regarding 'gata,' it comes from the self-nature and arrives at 'attainment.' This is the meaning of Tathagata (one who has thus come). Therefore, although the Tathagatagarbha is called 'to be attained' in the causal stage and 'attained' in the fruition stage, its essence is non-dual, only differing in purity and impurity. In the causal stage, because it goes against the two emptinesses (emptiness of self and emptiness of phenomena), Avidya (ignorance) arises, and it is mixed with afflictions, so it is called impure. Although it is not immediately manifest, it will surely manifest, so it is called 'to be attained.' If it reaches the fruition stage, it unites with the two emptinesses, and there are no more delusions or burdens, and afflictions no longer defile it, so it is called pure. The fruit has already manifested, so it is called 'attained.' For example, the nature of water is neither pure nor turbid in itself, but it is only due to the presence or absence of impurities that it has the name of pure or turbid. If the mud is turbid, it cannot be clarified, but although it cannot be clarified, the pure nature of water is not lost. If one uses skillful means to allow it to settle, it will immediately become clear.

清凈。故知凈不凈名。由有穢無穢故得。非關水性自有凈穢。應得至是二種佛性亦復如是。同一真如。無有異體。但違空理故起惑著。煩惱染亂故名為濁。若不違二空。與如一相。則不起無明。煩惑不染。所以假號為清。所言藏者。一切眾生悉在如來智內故名為藏。以如如智稱如如境故。一切眾生決無有出。如如境者。併爲如來之所攝持故名所藏。眾生為如來藏。複次藏有三種。一顯正境無比。離如如境。無別一境出此境故。二顯正行無比。離此智外。無別勝智過此智故。三為現正果無比。無別一果過此果故。故曰無比。由此果能攝藏一切眾生故。說眾生為如來藏。二隱覆為藏者。如來自隱不現。故名為藏。言如來者。有二義。一者現如不顛倒義。由妄想故。名為顛倒。不妄想故。名之為如。二者現常住義。此如性從住自性性來至至得。如體不變異故是常義。如來性住道前時。為煩惱隱覆。眾生不見故名為藏。三能攝為藏者。謂果地一切過恒沙數功德。住如來應得性時。攝之已盡故。若至果時方言得性者。此性便是無常。何以故。非始得故。故知本有。是故言常。

佛性論辯相分第四中自體相品第一

複次佛性一切種相有十義應知。言十相者。一自體相。二因相。三果相。四事能相。五總攝相。六分別相

【現代漢語翻譯】現代漢語譯本：清凈。因此可知『凈』與『不凈』的名稱，是由有『穢』與無『穢』而產生的。並非水的本性自有清凈與污穢。應該理解到這兩種佛性也是如此。同一真如，沒有不同的本體。只是因為違背了空性的道理，所以產生迷惑和執著。煩惱染污擾亂，所以稱為『濁』。如果不違背二空，與真如同一體相，就不會產生無明，煩惱迷惑也不會染污，所以假名為『清』。所說的『藏』，是指一切眾生都在如來的智慧之內，所以稱為『藏』。因為以如如智來衡量如如境，所以一切眾生絕對沒有超出。如如境，都被如來所攝持，所以稱為『所藏』。眾生為如來藏。再次，『藏』有三種含義：一是顯示正境無比，離開如如境，沒有別的境界能超出這個境界；二是顯示正行無比，離開這個智慧，沒有別的殊勝智慧能超過這個智慧；三是顯現正果無比，沒有別的果能超過這個果。所以說『無比』。因為這個果能攝藏一切眾生，所以說眾生為如來藏。二是隱覆為藏，如來自隱而不顯現，所以名為『藏』。所說『如來』，有兩種含義：一是顯現如實而不顛倒的含義。因為妄想的緣故，稱為顛倒。不妄想的緣故，稱之為『如』。二是顯現常住的含義。這個如性從安住自性而來，直至證得，如體的性質不變異，所以是常義。如來性在安住于道之前，被煩惱所隱覆，眾生看不見，所以名為『藏』。三是能攝為藏，指的是果地一切超過恒河沙數的功德，安住在如來應得的自性時，已經全部攝盡。如果到了果位時才說得到自性，那麼這個自性就是無常的。為什麼呢？因為它不是開始才得到的。所以知道它是本來就有的。因此說是常。\n\n 《佛性論·辯相分》第四中《自體相品》第一\n\n 再次，佛性的一切種相有十種含義應該瞭解。所說十相是：一、自體相；二、因相；三、果相；四、事能相；五、總攝相；六、分別相。

【English Translation】 English version: Purity. Therefore, it is known that the names 'pure' and 'impure' arise from the presence or absence of defilement. It is not that the nature of water inherently possesses purity or impurity. It should be understood that these two Buddha-natures are also like this. They are the same Suchness (Tathata), without different entities. It is only because of violating the principle of emptiness that delusion and attachment arise. Afflictions defile and disturb, hence it is called 'turbid'. If one does not violate the two emptinesses and is one with Suchness, then ignorance will not arise, and afflictions will not defile. Therefore, it is provisionally called 'pure'. The term 'store' (garbha) means that all sentient beings are within the wisdom of the Tathagata (Thus Come One), hence it is called 'store'. Because Suchness-wisdom measures Suchness-realm, all sentient beings absolutely cannot escape. The Suchness-realm is entirely held by the Tathagata, hence it is called 'that which is stored'. Sentient beings are the Tathagatagarbha (Tathagata-womb). Furthermore, 'store' has three meanings: First, it shows that the correct realm is incomparable; apart from the Suchness-realm, there is no other realm that can surpass this realm. Second, it shows that the correct practice is incomparable; apart from this wisdom, there is no other superior wisdom that can surpass this wisdom. Third, it manifests that the correct fruit is incomparable; there is no other fruit that can surpass this fruit. Therefore, it is said to be 'incomparable'. Because this fruit can encompass and store all sentient beings, it is said that sentient beings are the Tathagatagarbha. Second, concealment as store means that the Tathagata conceals himself and does not appear, hence it is called 'store'. The term 'Tathagata' has two meanings: First, it manifests the meaning of being real and not inverted. Because of delusion, it is called inverted. Because of non-delusion, it is called 'Suchness'. Second, it manifests the meaning of permanence. This Suchness-nature comes from abiding in its own nature, until it is attained. The nature of Suchness does not change, hence it is the meaning of permanence. When the Tathagata-nature abides before the path, it is concealed by afflictions, and sentient beings cannot see it, hence it is called 'store'. Third, the ability to encompass as store refers to all the merits exceeding the sands of the Ganges at the fruition stage. When abiding in the nature that the Tathagata should attain, it has already been completely encompassed. If it is said that the nature is attained only at the fruition stage, then this nature would be impermanent. Why? Because it is not newly attained. Therefore, it is known that it is originally present. Therefore, it is said to be permanent.\n\nThe first chapter, 'Self-Nature Aspect', in the fourth section, 'Discrimination of Aspects', of the Treatise on Buddha-Nature\n\nFurthermore, the various aspects of Buddha-nature have ten meanings that should be known. The ten aspects are: First, the self-nature aspect; second, the cause aspect; third, the fruit aspect; fourth, the functional aspect; fifth, the all-encompassing aspect; sixth, the differentiating aspect.

。七階位相。八遍滿相。九無變異相。十無差別相。一自體相者。有二種。一者別相。二者通相。別相有三種。何者為三。一者如意功德性。二者無異性。三者潤滑性。所言如意功德相者。謂如來藏有五種。何等為五。一如來藏。自性是其藏義。一切諸法不出如來自性。無我為相故。故說一切諸法為如來藏。二者正法藏。因是其藏義。以一切聖人四念處等正法。皆取此性作境。未生得生。已生得滿。是故說名。為正法藏。三者法身藏。至得是其藏義。此一切聖人信樂正性。信樂愿聞。由此信樂心故。令諸聖人得於四德。及過恒沙數等一切如來功德。故說此性名法身藏。四者出世藏。真實是其藏義。世有三失。一者對治。可滅盡故名為世。此法則無對治故名出世。二不靜住故名為世。由虛妄心果報。唸唸滅不住故。此法不爾故名出世。三由有倒見故。心在世間。則恒倒見。如人在三界。心中決不得見苦法忍等。以其虛妄故名為世。此法能出世間故名真實。為出世藏。五者自性清凈藏。以秘密是其藏義。若一切法隨順此性。則名為內。是正非邪。則為清凈。若諸法違逆此理。則名為外。是邪非正。名為染濁。故言自性清凈藏。故勝鬘經言。世尊佛性者。是如來藏。是正法藏。是法身藏。是出世藏。是自性清凈藏。由說此五

【現代漢語翻譯】現代漢語譯本七、階位相（階位和相狀）。八、遍滿相（普遍圓滿的相狀）。九、無變異相（沒有變化的相狀）。十、無差別相（沒有差別的相狀）。一、自體相（自身之相）有兩種：一是別相（個別之相），二是通相（共同之相）。別相有三種，是哪三種呢？一是如意功德性（隨心所欲的功德性質），二是無異性（沒有差異的性質），三是潤滑性（流暢無礙的性質）。所說的如意功德相，是指如來藏（Tathagatagarbha，如來所具有的覺性或內在佛性）有五種。是哪五種呢？一者，如來藏，自性是其藏義（自性是其包含的意義）。一切諸法（一切事物）都不出如來自性（不超出如來的自性），以無我（Anatta，沒有永恒不變的自我）為相的緣故，所以說一切諸法為如來藏。二者，正法藏（Dharma-dhatu，正法的寶藏），因是其藏義（原因是其包含的意義）。因為一切聖人（證悟者）的四念處（Satipatthana，四種專注的修行方法）等正法，都取此性作為境界，未生（未產生）的能夠得生（得以產生），已生（已經產生）的能夠得滿（得以圓滿），所以說名為正法藏。三者，法身藏（Dharmakaya-dhatu，法身的寶藏），至得是其藏義（達到和獲得是其包含的意義）。這一切聖人信樂正性（信奉和喜愛正確的性質），信樂愿聞（信奉和渴望聽聞）。由於這種信樂心，使得諸聖人得到四德（四種功德），以及超過恒河沙數等一切如來的功德，所以說此性名為法身藏。四者，出世藏（Lokottara-dhatu，超越世間的寶藏），真實是其藏義（真實是其包含的意義）。世間有三種過失：一是，對治（可以被對治），可以滅盡的緣故名為世間。此法則沒有對治，所以名出世間。二是，不靜住（不安靜地停留），因為虛妄心（虛假的心）的果報，唸唸滅不住的緣故，此法不是這樣，所以名出世間。三是，由於有倒見（顛倒的見解），心在世間，就總是顛倒見。如人在三界（欲界、色界、無色界），心中決不能得見苦法忍（苦法忍，對苦諦的接受和理解）等，因為它是虛妄的緣故名為世間。此法能出世間，所以名為真實，為出世藏。五者，自性清凈藏（Prakrti-parisuddha-dhatu，自性清凈的寶藏），以秘密是其藏義（秘密是其包含的意義）。如果一切法隨順此性，就名為內（內在），是正非邪（是正確的不是邪惡的），就為清凈。如果諸法違逆此理，就名為外（外在），是邪非正（是邪惡的不是正確的），名為染濁。所以說自性清凈藏。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說：『世尊，佛性（Buddha-dhatu，佛的本性）者，是如來藏，是正法藏，是法身藏，是出世藏，是自性清凈藏。』由於說了這五種。

【English Translation】 English version Seven, the aspect of stages and positions (hierarchical phases). Eight, the aspect of pervasive fullness (universally complete aspect). Nine, the aspect of non-alteration (unchanging aspect). Ten, the aspect of non-differentiation (undifferentiated aspect). One, the aspect of self-nature (intrinsic nature) has two types: first, the distinct aspect (individual aspect); second, the common aspect (shared aspect). The distinct aspect has three types. What are the three? First, the nature of wish-fulfilling merit (the quality of merit that grants wishes). Second, the nature of non-difference (the quality of being without difference). Third, the nature of smoothness (the quality of being fluid and unobstructed). The so-called aspect of wish-fulfilling merit refers to the Tathagatagarbha (the womb of the Tathagata, the inherent Buddha-nature) having five types. What are the five? First, the Tathagatagarbha, its self-nature is the meaning of 'store' (essence of containing). All dharmas (all phenomena) do not go beyond the self-nature of the Tathagata, because of the characteristic of non-self (Anatta, absence of a permanent self), therefore it is said that all dharmas are the Tathagatagarbha. Second, the Dharma-dhatu (the treasure of the true Dharma), its cause is the meaning of 'store' (essence of containing). Because all sages' (enlightened beings) Four Foundations of Mindfulness (Satipatthana, four types of focused practice) and other true dharmas all take this nature as their object, what is not yet born (not yet arisen) can be born (can arise), and what is already born (already arisen) can be fulfilled (can be perfected), therefore it is called the Dharma-dhatu. Third, the Dharmakaya-dhatu (the treasure of the Dharma body), its attainment is the meaning of 'store' (essence of containing). All these sages believe in and delight in the true nature, believe in and desire to hear it. Because of this mind of faith and delight, it enables all sages to attain the Four Virtues, and all the merits of the Tathagatas, which are as numerous as the sands of the Ganges River, so this nature is called the Dharmakaya-dhatu. Fourth, the Lokottara-dhatu (the treasure of transcendence), its reality is the meaning of 'store' (essence of containing). The world has three faults: first, it can be counteracted (can be opposed), and can be extinguished, therefore it is called the world. This Dharma, however, cannot be counteracted, so it is called transcendence. Second, it does not abide quietly (does not stay still), because of the karmic retribution of the deluded mind (false mind), it is extinguished moment by moment without stopping, this Dharma is not like that, so it is called transcendence. Third, because of having inverted views (distorted perceptions), the mind is in the world, and always has inverted views. For example, a person in the Three Realms (Desire Realm, Form Realm, Formless Realm) cannot possibly see the Acceptance of the Dharma of Suffering (Kshanti, acceptance and understanding of the truth of suffering) etc. in their mind, because it is deluded, it is called the world. This Dharma can transcend the world, so it is called reality, and is the Lokottara-dhatu. Fifth, the Prakrti-parisuddha-dhatu (the treasure of intrinsic purity), its secret is the meaning of 'store' (essence of containing). If all dharmas accord with this nature, then it is called internal (inner), it is right and not wrong (correct and not evil), then it is pure. If all dharmas go against this principle, then it is called external (outer), it is wrong and not right (evil and not correct), and is called defiled. Therefore, it is called the Prakrti-parisuddha-dhatu. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'World Honored One, the Buddha-dhatu (Buddha-nature) is the Tathagatagarbha, the Dharma-dhatu, the Dharmakaya-dhatu, the Lokottara-dhatu, and the Prakrti-parisuddha-dhatu.' Because these five have been spoken of.

藏義故。如意功德而得顯現。佛為顯此義故。說如意寶。譬如人以宿業故。感得如意寶珠。得此珠已。隨其意所樂事。自然得成。佛性亦爾。由伏事善知識。修諸福慧。感得此性。便隨修行者意。各各自得三乘之果故。如意功德是其別相。二無別異性者。凡夫聖人。及諸佛無分別。心性過失。功德究竟清凈。處平等遍滿。譬如虛空。又如土銀金器。此三雖異。而其性等皆是空。空處不別故。名無別異性。

釋曰。言過失者。謂凡夫。功德者。即有學聖人。究竟清凈者。即諸佛。此三處雖殊。而其性不異。此即以土喻凡夫。銀喻學者。金喻諸佛。雖復三器有異。而其空性一種故。又是有清凈遍滿等三義。有者顯無為義。清凈顯無染義。遍滿顯無礙義故。佛告舍利弗。眾生界不異法身。法身不異眾生界。由此義故。無二無別。唯有名字。如是佛性。於三位中。平等遍滿。由凈不凈品。無變異故。故說如虛空性。三潤滑性者。辯如來性。于眾生中。現因果義。由大悲于眾生軟滑為相故。大悲者。有三義。一體。二大。三別異。一體義者。以般若為體。般若有二。一無分別真智。二有分別俗智。今取有分別智。為大悲體。以大悲緣眾生起故。二大義者。有五。一為資糧。二為相。三為行處。四為平等。五為最極。一資糧

【現代漢語翻譯】現代漢語譯本：藏義故（因為隱藏了意義）。如意功德而得顯現（如意功德才得以顯現）。佛為顯此義故（佛爲了顯明這個意義）。說如意寶（說了如意寶）。譬如人以宿業故（譬如人因為前世的業力）。感得如意寶珠（感應得到如意寶珠）。得此珠已（得到這個寶珠后）。隨其意所樂事（隨著他心中所喜歡的事情）。自然得成（自然就能成功）。佛性亦爾（佛性也是這樣）。由伏事善知識（通過侍奉善知識）。修諸福慧（修習各種福德和智慧）。感得此性（感應得到這種佛性）。便隨修行者意（就隨著修行者的意願）。各各自得三乘之果故（各自得到聲聞乘、緣覺乘、菩薩乘的果位）。如意功德是其別相（如意功德是它獨特的相）。二無別異性者（第二種是無差別性）。凡夫聖人（凡夫、聖人）。及諸佛無分別（以及諸佛都沒有分別）。心性過失（心性的過失）。功德究竟清凈（功德究竟清凈）。處平等遍滿（處於平等遍滿的狀態）。譬如虛空（譬如虛空）。又如土銀金器（又如土器、銀器、金器）。此三雖異（這三種器皿雖然不同）。而其性等皆是空（但它們的本質都是空）。空處不別故（空性沒有差別）。名無別異性（所以叫做無差別性）。釋曰（解釋說）。言過失者（說過失是指）。謂凡夫（凡夫）。功德者（功德是指）。即有學聖人（正在學習的聖人）。究竟清凈者（究竟清凈是指）。即諸佛（諸佛）。此三處雖殊（這三個地方雖然不同）。而其性不異（但它們的本質沒有不同）。此即以土喻凡夫（這就是用土比喻凡夫）。銀喻學者（用銀比喻學習者）。金喻諸佛（用金比喻諸佛）。雖復三器有異（雖然這三種器皿有不同）。而其空性一種故（但它們的空性是一種）。又是有清凈遍滿等三義（又有有、清凈、遍滿這三種含義）。有者顯無為義（有，顯示無為的意義）。清凈顯無染義（清凈，顯示沒有染污的意義）。遍滿顯無礙義故（遍滿，顯示沒有障礙的意義）。佛告舍利弗（佛告訴舍利弗）。眾生界不異法身（眾生界和法身沒有不同）。法身不異眾生界（法身和眾生界沒有不同）。由此義故（因為這個意義）。無二無別（沒有二，沒有差別）。唯有名字（只有名字不同）。如是佛性（這樣的佛性）。於三位中（在三個階段中）。平等遍滿（平等遍滿）。由凈不凈品（因為清凈和不清凈的品性）。無變異故（沒有變化）。故說如虛空性（所以說像虛空的性質）。三潤滑性者（第三種是潤滑性）。辯如來性（辨別如來的性質）。于眾生中（在眾生中）。現因果義（顯現因果的意義）。由大悲于眾生軟滑為相故（因為大悲對於眾生來說是柔軟潤滑的相）。大悲者（大悲有）。有三義（三種意義）。一體（一體）。二大（二大）。三別異（三差別）。一體義者（一體的意義是）。以般若為體（以般若為體）。般若有二（般若有兩種）。一無分別真智（一無分別的真智）。二有分別俗智（二有分別的俗智）。今取有分別智（現在取有分別的智慧）。為大悲體（作為大悲的體）。以大悲緣眾生起故（因為大悲是緣著眾生而生起的）。二大義者（二大的意義是）。有五（有五種）。一為資糧（一作為資糧）。二為相（二作為相）。三為行處（三作為行處）。四為平等（四作為平等）。五為最極（五作為最極）。一資糧（一資糧）。

【English Translation】 English version: It is hidden in meaning, hence the manifestation of Tathata's merits. The Buddha speaks of the Mani jewel to reveal this meaning. For example, a person, due to past karma, obtains a Mani jewel. Having obtained this jewel, whatever he desires is naturally fulfilled. Buddhata is also like this. By serving virtuous teachers and cultivating various blessings and wisdom, one obtains this nature. Then, according to the practitioner's intention, each attains the fruit of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The merits of the Mani jewel are its distinct characteristic. Secondly, the nature of non-difference. There is no distinction between ordinary beings, sages, and all Buddhas. The faults of mind-nature, the ultimate purity of merits, are equally pervasive. It is like space, or like vessels of earth, silver, and gold. Although these three are different, their nature is the same, all being empty. Because the place of emptiness is not different, it is called the nature of non-difference. Explanation: 'Faults' refer to ordinary beings. 'Merits' refer to sages who are still learning. 'Ultimate purity' refers to all Buddhas. Although these three places are different, their nature is not different. This is using earth as a metaphor for ordinary beings, silver as a metaphor for learners, and gold as a metaphor for all Buddhas. Although the three vessels are different, their empty nature is one. Furthermore, there are three meanings: existence, purity, and pervasiveness. 'Existence' reveals the meaning of non-action (asaṃskṛta). 'Purity' reveals the meaning of non-contamination. 'Pervasiveness' reveals the meaning of non-obstruction. The Buddha told Śāriputra (舍利弗): 'The realm of sentient beings is not different from the Dharmakāya (法身), and the Dharmakāya is not different from the realm of sentient beings.' Because of this meaning, there is no duality, no difference, only names. Thus, Buddhata is equally pervasive in the three stages, without variation due to pure or impure qualities. Therefore, it is said to be like the nature of space. Thirdly, the nature of smoothness. It distinguishes the nature of the Tathāgata (如來) in sentient beings, revealing the meaning of cause and effect. Because great compassion is soft and smooth in relation to sentient beings, it is taken as its characteristic. Great compassion has three meanings: one body, two greatness, and three differences. The meaning of one body is that it takes Prajñā (般若) as its body. Prajñā has two aspects: one is non-discriminating true wisdom, and the other is discriminating conventional wisdom. Now, we take discriminating wisdom as the body of great compassion, because great compassion arises in relation to sentient beings. The meaning of two greatness has five aspects: one is as provisions, two is as characteristics, three is as a place of practice, four is as equality, and five is as the ultimate. One, as provisions.

者。能作大福德智慧。二行資糧故。二為相者。能觀三苦眾生悉濟拔故。三為行處者。通三界眾生為境界故。四為平等者。為於一切眾生處。起平等心故。五最極者。過此修外無更勝行故。三別異義者。有八種。一為自性差別。悲無量者。以無瞋為性。大悲者以無癡為性。二為相差別。悲者以苦苦為相。大悲者以三苦為相。三為行處差別。悲者以欲界為境界。大悲者通三界為境界。四為地差別。悲者以第四禪為其地。大悲者以無流如來果為其地。五境界差別。悲者以凡夫及二乘為境界。大悲者唯菩薩與佛為境界。六為德差別。悲者以離欲欲界德。大悲者離欲三界德。七為救濟有差別。悲者但有拔苦之心。無拔苦事。大悲者有心有事。八為究竟不究竟差別。悲者能小暫救濟。不能真實救。大悲者能永救濟。恒不捨離故。潤滑者。潤以顯其能攝義。滑者顯其背失向德義。譬如水界。亦有二能。一則能攝散物唯滑不澀故。由潤故。能攝由滑故。不澀故。以潤者為因。以滑者為果。故曰現因果義。複次自性清凈是其通相義者。如前實空水界等譬並自性清凈是其通相故。如來性在煩惱中無所染污故。此四相為四惑障故。為非四人所得故。為四德作本故。為離四倒故為滅生死對治故。故說四相通一別三。一通相者。唯有自性清凈相

【現代漢語翻譯】現代漢語譯本問：什麼是菩薩的大悲？它具有哪些特點？答：菩薩的大悲具有五種殊勝的意義：第一，能夠創造巨大的福德和智慧，因為它是修行兩種資糧（福德資糧和智慧資糧）的基礎。第二，以大悲為特徵，能夠觀察到三苦（苦苦、壞苦、行苦）中的眾生，並盡力救拔他們。第三，以三界（欲界、色界、無色界）的眾生為行處（所緣境）。第四，對一切眾生都持有平等之心。第五，是最為殊勝的，因為沒有比這更殊勝的修行了。菩薩的悲與大悲有三種區別：第一，自性上的差別。『悲無量』（Karuna apramana）（四無量心之一，愿一切眾生離苦）以無嗔為自性，而『大悲』（Mahakaruna）以無癡為自性。第二，相上的差別。『悲』以苦苦為相，而『大悲』以三苦為相。第三，行處上的差別。『悲』以欲界為境界，而『大悲』通於三界。第四，地的差別。『悲』以第四禪為基礎，而『大悲』以無漏的如來果為基礎。第五，境界上的差別。『悲』以凡夫和二乘（聲聞、緣覺）為境界，而『大悲』唯以菩薩和佛為境界。第六，功德上的差別。『悲』能使人脫離欲界的慾望，而『大悲』能使人脫離三界的慾望。第七，救濟上的差別。『悲』只有拔除痛苦的心願，而沒有實際拔除痛苦的行為；『大悲』既有拔除痛苦的心願，也有實際拔除痛苦的行為。第八，究竟與不究竟的差別。『悲』只能暫時地、小範圍地救濟，不能真正地救濟；『大悲』能夠永遠地救濟，恒常不捨離眾生。『潤滑』一詞，『潤』字顯示了它具有攝受的意義，『滑』字顯示了它具有背離過失、趨向功德的意義。譬如水界（Dhatu），也有兩種作用：一是能夠攝受散亂的事物，因為它潤滑而不澀滯；二是因為潤的緣故，能夠攝受；因為滑的緣故，不會澀滯。以『潤』為因，以『滑』為果，所以說是顯現因果的意義。其次，自性清凈是其共同的特徵。如前面所說的實空、水界等的比喻，都以自性清凈為其共同的特徵。如來性（Tathagatagarbha）在煩惱中不會被染污。這四種相（四相：生、住、異、滅）是四種惑（四惑：見惑、修惑、塵沙惑、無明惑）的障礙，不是四種人（四種人：凡夫、聲聞、緣覺、菩薩）所能得到的，是四種德（四德：常、樂、我、凈）的根本，能夠脫離四倒（四顛倒：常顛倒、樂顛倒、我顛倒、凈顛倒），能夠滅除生死輪迴的對治法。所以說四相具有一個共同的特徵和三個不同的特徵。一個共同的特徵就是唯有自性清凈相。

【English Translation】 English version Question: What is the great compassion of a Bodhisattva? What are its characteristics? Answer: The great compassion of a Bodhisattva has five excellent meanings: First, it can create great merit and wisdom because it is the foundation for cultivating the two accumulations (accumulation of merit and accumulation of wisdom). Second, characterized by great compassion, it can observe sentient beings in the three sufferings (suffering of suffering, suffering of change, suffering of conditioning) and try to save them. Third, it takes sentient beings in the three realms (desire realm, form realm, formless realm) as its field of activity (object of focus). Fourth, it holds an equal mind towards all sentient beings. Fifth, it is the most excellent because there is no more excellent practice than this. There are three differences between the compassion and great compassion of a Bodhisattva: First, the difference in nature. 'Karuna apramana' (immeasurable compassion) (one of the four immeasurables, wishing all beings to be free from suffering) has non-anger as its nature, while 'Mahakaruna' (great compassion) has non-ignorance as its nature. Second, the difference in characteristics. 'Karuna' takes the suffering of suffering as its characteristic, while 'Mahakaruna' takes the three sufferings as its characteristic. Third, the difference in the field of activity. 'Karuna' takes the desire realm as its boundary, while 'Mahakaruna' encompasses the three realms. Fourth, the difference in ground. 'Karuna' takes the fourth dhyana as its basis, while 'Mahakaruna' takes the unconditioned fruit of the Tathagata as its basis. Fifth, the difference in object. 'Karuna' takes ordinary beings and the two vehicles (Sravaka and Pratyekabuddha) as its object, while 'Mahakaruna' only takes Bodhisattvas and Buddhas as its object. Sixth, the difference in merit. 'Karuna' can liberate people from the desires of the desire realm, while 'Mahakaruna' can liberate people from the desires of the three realms. Seventh, the difference in salvation. 'Karuna' only has the wish to remove suffering, but no actual act of removing suffering; 'Mahakaruna' has both the wish to remove suffering and the actual act of removing suffering. Eighth, the difference between ultimate and non-ultimate. 'Karuna' can only temporarily and narrowly save, but cannot truly save; 'Mahakaruna' can save forever and constantly does not abandon sentient beings. The term 'lubrication', the word 'lubrication' shows that it has the meaning of embracing, and the word 'smooth' shows that it has the meaning of deviating from faults and tending towards merit. For example, the water element (Dhatu) also has two functions: one is that it can embrace scattered things because it is lubricating and not astringent; the second is that because of lubrication, it can embrace; because of smoothness, it will not be astringent. Taking 'lubrication' as the cause and 'smoothness' as the result, it is said to manifest the meaning of cause and effect. Secondly, self-nature purity is its common characteristic. As the metaphors of real emptiness, water realm, etc. mentioned earlier, all take self-nature purity as their common characteristic. The Tathagatagarbha (Buddha-nature) is not defiled in afflictions. These four characteristics (four characteristics: birth, abiding, change, extinction) are obstacles to the four delusions (four delusions: delusions of views, delusions of cultivation, delusions like dust and sand, delusions of ignorance), cannot be obtained by the four types of people (four types of people: ordinary people, Sravakas, Pratyekabuddhas, Bodhisattvas), are the root of the four virtues (four virtues: permanence, bliss, self, purity), can get rid of the four inversions (four inversions: inversion of permanence, inversion of bliss, inversion of self, inversion of purity), and can eliminate the antidote to the cycle of birth and death. Therefore, it is said that the four characteristics have one common characteristic and three different characteristics. One common characteristic is only the characteristic of self-nature purity.

。三別相者一不可思惟。二應得。三無量功德。是名自體相。

佛性論辯相分第四中明因品第二

複次有四種因。能除四障。得如來性義應知。四因者。一信樂大乘。二無分別般若。三破虛空三昧。四菩薩大悲。四障者。一憎背大乘。二身見計執。三怖畏生死。四不樂觀利益他事。初障闡提。二障外道。三障聲聞。四障獨覺。由此四惑。能令四人不能得見自性清凈法身。若略說世間有三種眾生。一樂生死恒有。二樂滅生死有。三兩俱不樂。有滅並忘。一樂生死有者。復有二種。一憎背解脫道。無涅槃性。決樂生死。不樂涅槃。二已墮定位。定位者非聖非凡。進退無取。而是佛法內人。背大乘法。因此人故。佛說是言。我非是其師。其非我弟子。舍利弗。此人從輕暗入重暗。復從重暗。入於盲暗。取暗為友。復取闡提為友。是故我說此人如是二樂。滅生死有者。有二種。一墮非方便。二墮方便中。就墮非方便。復有二。一外道。謂九十六種。二是佛法內人。與外道同執。約正法起邪執我見故。于正教義不能了達。因此人故。佛說是言。若不信樂真空。則與外道無異。複次有增上慢人。取空為見。是真空實解脫門。約此空解脫門。起于空執。謂一切有無。並皆是空。此空執者。即無所有。無所有故。因果二諦

【現代漢語翻譯】現代漢語譯本：三種差別相是：一、不可思議；二、應得；三、無量功德。這被稱為自體相。

《佛性論》辯相分第四中明因品第二

再次，有四種因，能夠去除四種障礙，從而證得如來之性，應當知曉。這四種因是：一、信樂大乘（Mahayana，偉大的載具）；二、無分別般若（Prajna，智慧）；三、破虛空三昧（Samadhi，冥想）；四、菩薩（Bodhisattva，覺悟的存在）的大悲心。四種障礙是：一、憎恨背離大乘；二、身見計執（對自我的錯誤認知）；三、怖畏生死（對生死的恐懼）；四、不樂觀利益他人的事情。第一種障礙對應一闡提（Icchantika，斷善根者）；第二種障礙對應外道（Tirthika，非佛教的修行者）；第三種障礙對應聲聞（Sravaka，聽聞佛法而證悟者）；第四種障礙對應獨覺（Pratyekabuddha，獨自證悟者）。由於這四種迷惑，導致這四種人不能得見自性清凈法身（Dharmakaya，法身）。

如果簡略地說，世間有三種眾生：一、樂於生死輪迴；二、樂於滅盡生死；三、兩者都不樂，有滅盡和遺忘。第一種樂於生死輪迴的眾生，又有兩種：一、憎恨背離解脫之道，沒有涅槃（Nirvana，寂滅）的本性，堅決樂於生死，不樂於涅槃；二、已經墮入定位，這種定位既非聖人也非凡人，進退兩難，雖然是佛法內的修行人，卻背離大乘佛法。因為這種人，佛陀說：『我不是他的老師，他也不是我的弟子。』舍利弗（Sariputra，佛陀的十大弟子之一），這種人從輕微的黑暗進入更重的黑暗，又從更重的黑暗進入盲目的黑暗，以黑暗為友，又以一闡提為友。所以我說這種人是如此的樂於生死。

第二種樂於滅盡生死的眾生，有兩種：一、墮入非方便；二、墮入方便中。就墮入非方便而言，又有兩種：一、外道，即九十六種外道；二是佛法內的修行人，與外道持有相同的執著，因為對外道正法產生邪見和自我執著，所以對於正教的意義不能了達。因為這種人，佛陀說：『如果不信樂真空（Sunyata，空性），就與外道沒有區別。』再次，有增上慢（過度的驕傲）的人，以空為見解，認為真空是真正的解脫之門，卻又對這種空解脫門產生執著，認為一切有和無，都皆是空。這種對空的執著，就是一無所有，因為一無所有，因果二諦（真諦和俗諦）

【English Translation】 English version: The three distinct characteristics are: first, inconceivable; second, attainable; third, immeasurable merits. These are called intrinsic characteristics.

The second chapter, 'Explaining Causes,' in the fourth section, 'Distinguishing Characteristics,' of the Treatise on Buddha-Nature.

Furthermore, there are four causes that can remove four obstacles, thereby attaining the nature of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), which should be understood. These four causes are: first, faith and joy in the Mahayana (Mahayana, the Great Vehicle); second, non-discriminating Prajna (Prajna, wisdom); third, breaking the Void Samadhi (Samadhi, meditative absorption); and fourth, the great compassion of a Bodhisattva (Bodhisattva, an enlightened being). The four obstacles are: first, hatred and turning away from the Mahayana; second, clinging to the view of self; third, fear of birth and death; and fourth, not gladly viewing the benefit of others. The first obstacle corresponds to an Icchantika (Icchantika, one who has severed their roots of goodness); the second obstacle corresponds to Tirthikas (Tirthika, non-Buddhist practitioners); the third obstacle corresponds to Sravakas (Sravaka, one who attains enlightenment by hearing the Buddha's teachings); and the fourth obstacle corresponds to Pratyekabuddhas (Pratyekabuddha, a solitary Buddha). Due to these four delusions, these four types of people cannot see their own pure Dharmakaya (Dharmakaya, the body of the Dharma).

If we speak briefly, there are three kinds of beings in the world: first, those who delight in the cycle of birth and death; second, those who delight in extinguishing birth and death; and third, those who delight in neither, having both extinction and forgetting. The first kind, those who delight in the cycle of birth and death, are of two types: first, those who hate and turn away from the path of liberation, having no nature for Nirvana (Nirvana, cessation of suffering), resolutely delighting in birth and death, and not delighting in Nirvana; second, those who have already fallen into a fixed position, which is neither saintly nor ordinary, unable to advance or retreat, and although they are practitioners within the Buddha-dharma, they turn away from the Mahayana Dharma. Because of this kind of person, the Buddha said: 'I am not their teacher, and they are not my disciples.' Sariputra (Sariputra, one of the Buddha's ten great disciples), this person goes from slight darkness into heavier darkness, and from heavier darkness into blind darkness, taking darkness as a friend, and also taking an Icchantika as a friend. Therefore, I say that this person is so delighted in birth and death.

The second kind, those who delight in extinguishing birth and death, are of two types: first, those who have fallen into non-expedient means; second, those who have fallen into expedient means. Regarding those who have fallen into non-expedient means, there are again two types: first, Tirthikas, that is, the ninety-six kinds of Tirthikas; second, practitioners within the Buddha-dharma who hold the same attachments as the Tirthikas, because they generate wrong views and attachments to self regarding the true Dharma, therefore they cannot understand the meaning of the correct teachings. Because of this kind of person, the Buddha said: 'If one does not have faith and joy in Sunyata (Sunyata, emptiness), then there is no difference from a Tirthika.' Furthermore, there are those with excessive pride, who take emptiness as a view, thinking that Sunyata is the true gate of liberation, but then become attached to this gate of emptiness, thinking that all existence and non-existence are all empty. This attachment to emptiness is nothing at all, because it is nothing at all, the two truths of cause and effect

道理並失。執此空過故即墮邪無。是等執者。由空而起。故成邪執。一切邪執。莫不由空。故能滅除。此執既依空起故不可治。因此人故。故佛語迦葉。若人起我見。執如須彌山大。我亦許之。何以故。以可滅故。若此增上慢人所起空執。猶如發端四分之一。我急呵責。決定不許。二墮方便中有二。一聲聞人。自利修行。但為自度。不為利他。二獨覺人。于利他心。無樂無事。但起舍心。無樂者。不樂利他。無事者。了無度人之事。唯為自覺自利故。但起舍心者。舍是平等住心。不願利人。亦無所損。獨自覺悟故言獨覺。墮方便聲聞亦爾。如末田地及阿斯那二比丘。佛涅槃時。其皆不往。后至迦葉集法藏時。被召方出。迦葉呵責之言。汝為從佛得聖道不。答雲實爾。又呵責言。汝大過失。今去。當以佛法付。汝任持。若不如法。罪失屬汝。其人甘失懺悔。受旨奉行。三俱不樂者。謂修行大乘最利根人。既不同闡提樂生死有。亦不墮非方便中。同外道執。亦不墮方便中。如二乘人。是故此人具行生死涅槃平等之道。住無住處。雖行生死而不染。雖行涅槃亦非凈。但為大悲故。不捨生死。為般若故。不捨涅槃。不離涅槃者。異聲聞執永住無為。不捨生死者。異一闡提樂於生死。若樂著生死者。名一闡提。佛法內人。墮定位

【現代漢語翻譯】現代漢語譯本道理和真理都喪失了。執著于這種空洞的觀念，最終會墮入邪見之中。這些執著的人，都是因為對『空』的錯誤理解而產生的，所以才形成了邪執。一切的邪執，沒有不是因為對『空』的誤解而產生的，所以要滅除邪執，必須正確理解『空』。這種邪執既然是依『空』而起，所以難以糾正。因為這種人的緣故，所以佛對迦葉（Mahākāśyapa，摩訶迦葉，佛陀十大弟子之一，以頭陀苦行著稱）說，如果有人生起『我見』（ātma-dṛṣṭi，認為存在永恒不變的『我』的錯誤見解），執著得像須彌山（Sumeru，佛教宇宙觀中的聖山）那麼大，我也允許他。為什麼呢？因為這種『我見』是可以被滅除的。如果這種增上慢（adhimāna，未證得聖果卻自以為證得）的人所產生的『空執』，只有像頭髮絲的四分之一那麼細微，我也會嚴厲呵斥，決不允許。二、墮入方便之中有兩種情況：一是聲聞人（Śrāvaka，聽聞佛陀教法而修行的弟子），只為自己修行，只為自己解脫，不為利益他人。二是獨覺人（Pratyekabuddha，不依師教，自己覺悟的修行者），對於利益他人的事情，既不喜樂也不去做，只是生起捨棄之心。不喜樂，就是不喜樂於利益他人；不做事，就是完全沒有度化他人的行為。只是爲了自己覺悟，利益自己。只是生起捨棄之心，捨棄是平等安住的心，不願利益他人，也沒有損害他人。獨自覺悟，所以稱為獨覺。墮入方便的聲聞人也是這樣，例如末田地（Madhyāntika，佛陀弟子）和阿斯那（Asna，佛陀弟子）兩位比丘。佛陀涅槃（parinirvāṇa，佛教術語，指佛陀或阿羅漢去世）的時候，他們都沒有去。後來到了迦葉尊者結集法藏（dharma-saṃgraha，佛教經典彙編）的時候，才被召來。迦葉尊者呵斥他們說：『你們是從佛陀那裡得到聖道的嗎？』回答說：『確實如此。』又呵斥說：『你們犯了大錯。現在離開這裡，我將佛法交付給你們，你們要負責守護。如果不如法，罪過就歸於你們。』他們甘心接受懺悔，接受旨意奉行。三、俱不喜樂的人，是指修行大乘（Mahāyāna，佛教主要流派之一，以普度眾生為目標）的最上根器的人。他們既不同於一闡提（icchantika，斷滅善根的人）那樣喜樂於生死輪迴，也不會墮入非方便之中，如同外道（tīrthika，佛教以外的其他宗教或哲學流派）的執著，也不會墮入方便之中，如同二乘人（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘，小乘佛教的兩種主要修行方式）。所以這種人同時修行生死和涅槃（nirvāṇa，佛教術語，指解脫輪迴的狀態）平等之道，安住在無所住之處。雖然行於生死之中，卻不被污染；雖然行於涅槃之中，也並非清凈。只是爲了大悲心（mahākaruṇā，佛教中的偉大慈悲），所以不捨棄生死；爲了般若（prajñā，佛教術語，指智慧）的緣故，所以不捨棄涅槃。不離開涅槃，不同於聲聞人執著于永遠安住在無為（asaṃskṛta，佛教術語，指不生不滅的境界）之中；不捨棄生死，不同於一闡提喜樂於生死輪迴。如果喜樂執著于生死輪迴，就叫做一闡提。佛法內的人，墮入定位（niyata，佛教術語，指修行者已經確定了未來的果位）。

【English Translation】 English version They lose both reason and truth. Holding onto this emptiness leads to falling into wrong views. Those who hold such attachments arise from emptiness, thus forming wrong attachments. All wrong attachments arise from emptiness, so they can be eliminated. Since this attachment arises from emptiness, it is difficult to cure. Because of this kind of person, the Buddha said to Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices): 'If a person arises with self-view (ātma-dṛṣṭi, the mistaken view that there is a permanent and unchanging 'self'), as large as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), I would allow it.' Why? Because it can be eliminated. If this arrogant person's attachment to emptiness is only one-fourth the size of a hair, I would severely rebuke it and definitely not allow it. Secondly, there are two ways to fall into expedient means: one is the Śrāvaka (a disciple who practices by listening to the Buddha's teachings), who cultivates for their own benefit, only for their own liberation, not for the benefit of others. The second is the Pratyekabuddha (a practitioner who attains enlightenment independently, without a teacher), who has no joy or concern for benefiting others, but only arises with a mind of renunciation. 'No joy' means not rejoicing in benefiting others; 'no concern' means having no intention of helping others. They only cultivate for their own enlightenment and benefit. 'Only arises with a mind of renunciation' means that renunciation is a mind of equanimity, unwilling to benefit others, but also without harming them. They are called Pratyekabuddhas because they awaken independently. The Śrāvakas who fall into expedient means are like the two monks Madhyāntika and Asna. When the Buddha entered parinirvāṇa (the passing away of a Buddha or Arhat), they did not go. Later, when Mahākāśyapa was compiling the Dharma treasury (dharma-saṃgraha, a compilation of Buddhist scriptures), they were summoned and then came. Mahākāśyapa rebuked them, saying: 'Did you attain the holy path from the Buddha?' They replied, 'Indeed.' He further rebuked them, saying: 'You have committed a great fault. Now leave. I will entrust the Dharma to you, and you must uphold it. If you do not act according to the Dharma, the sin will be yours.' They willingly accepted repentance, received the decree, and carried it out. Thirdly, those who do not rejoice in either are the most capable practitioners of the Mahāyāna (one of the major schools of Buddhism, aiming to liberate all beings). They are neither like the icchantika (those who have severed their roots of goodness) who rejoice in the existence of samsara (the cycle of birth and death), nor do they fall into non-expedient means, like the attachments of the tīrthikas (non-Buddhist religious or philosophical schools), nor do they fall into expedient means, like the two vehicles (Śrāvakayāna and Pratyekabuddhayāna, the two main practices of Theravada Buddhism). Therefore, this person simultaneously practices the path of equality between samsara and nirvana (the state of liberation from samsara), abiding in a place of non-abiding. Although they walk in samsara, they are not defiled; although they walk in nirvana, it is not pure. Only for the sake of great compassion (mahākaruṇā, great compassion in Buddhism), they do not abandon samsara; for the sake of prajñā (wisdom in Buddhism), they do not abandon nirvana. Not leaving nirvana is different from the Śrāvakas who are attached to eternally abiding in the unconditioned (asaṃskṛta, the uncreated state in Buddhism); not abandoning samsara is different from the icchantikas who rejoice in samsara. If one rejoices and is attached to samsara, they are called an icchantika. Those within the Buddha's Dharma fall into a fixed position (niyata, a term in Buddhism referring to a practitioner who has determined their future attainment).

者。亦同闡提。如是二人。墮在邪定聚中。若樂滅生死有者。是人墮非方便中。則在不定聚。若人樂滅生死有。是人墮方便中。及俱不樂。得前二者。修平等道。是人在正定聚中。離發行大乘修習無障道人之外。所餘闡提外道聲聞獨覺等四人有四種障故。不見佛性。何者四障。一憎背大乘。是闡提障。為對治此故。佛說菩薩修習信樂大乘之法。二于諸法中。起我見執。是外道障。為對治此故。佛說菩薩修習般若波羅蜜。三于生死中。定執苦想。及厭怖心。是聲聞障。為對治此故。佛說菩薩修習破空三昧。空三昧者。從初地以上能得此三昧。則破虛空等執。入觀之時。不即有無。不離有無。喻如八地真俗雙觀。而異八地者。八地以上無出入觀。初地入時則同。出時則異。四背眾生利益事。作舍眾生意。是獨覺障。為對治此故。佛說修習菩薩大悲。菩薩大悲利他為事。明獨覺人但自觀因緣。無度他意故無大悲。聲聞亦爾為滅此四障故。以信樂等四種為因。令諸菩薩修習此因。得至無上法身清凈波羅蜜。是名佛性清凈因。如是之人。得名佛子。是故佛子有於四義。一因。二緣。三依止。四成就。初言因者。有二。一佛性。二信樂。此兩法佛性。是無為信樂。是有為信樂約性得佛性爲了因。能顯了正因性故。信樂約加行為生因

【現代漢語翻譯】現代漢語譯本：這些人也和斷善根者（闡提）一樣。這兩種人，都墮落在邪定聚中。如果有人喜歡滅絕生死輪迴，這個人就墮落在非方便中，處於不定聚。如果有人喜歡滅絕生死輪迴，這個人就墮落在方便中。如果既不喜歡滅絕生死輪迴，也不喜歡不滅絕生死輪迴，得到前面兩種情況，修習平等之道，這個人就在正定聚中。除了發起大乘修行、修習無障礙道的人之外，其餘的斷善根者（闡提）、外道、聲聞、獨覺這四種人有四種障礙，所以不能見到佛性。哪四種障礙呢？第一，憎恨背離大乘，這是斷善根者（闡提）的障礙。爲了對治這種障礙，佛說菩薩應當修習信樂大乘之法。第二，在一切法中，生起我見執著，這是外道的障礙。爲了對治這種障礙，佛說菩薩應當修習般若波羅蜜。第三，在生死輪迴中，執著苦的念頭，以及厭惡恐懼的心，這是聲聞的障礙。爲了對治這種障礙，佛說菩薩應當修習破空三昧。空三昧，從初地以上的菩薩才能得到這種三昧，從而破除對虛空等的執著。進入觀想的時候，不即是有，也不即是無，不離有，也不離無，比如八地菩薩的真俗雙觀。和八地菩薩不同的是，八地以上的菩薩沒有出入觀，初地菩薩入觀的時候相同，出觀的時候則不同。第四，背離眾生利益的事情，做捨棄眾生的事情，這是獨覺的障礙。爲了對治這種障礙，佛說應當修習菩薩的大悲心。菩薩的大悲心以利益他人為事，說明獨覺之人只是自己觀察因緣，沒有度化他人的意願，所以沒有大悲心。聲聞也是如此。爲了滅除這四種障礙，以信樂等四種法為因，讓各位菩薩修習這些因，從而達到無上法身清凈波羅蜜。這就是佛性清凈的因。像這樣的人，可以稱為佛子。所以佛子有四種含義：第一是因，第二是緣，第三是依止，第四是成就。最初說的因，有兩種：一是佛性，二是信樂。這兩種法，佛性是無為法，信樂是有為法。信樂從體性上來說，得到佛性是了因，能夠顯了正因的體性。信樂從修行行為上來說，是生因。

【English Translation】 English version: These individuals are similar to those who have severed their roots of goodness (icchantikas). Both types of people are fallen into the fixed path of wrongness. If someone delights in extinguishing the cycle of birth and death, that person falls into the realm of non-expedience and resides in the uncertain group. If someone delights in extinguishing the cycle of birth and death, that person falls into the realm of expedience. If one neither delights in extinguishing the cycle of birth and death nor dislikes it, attaining the former two states and cultivating the path of equality, that person is in the fixed path of rightness. Apart from those who initiate the Great Vehicle practice and cultivate the unobstructed path, the remaining four—icchantikas, non-Buddhists, śrāvakas (hearers), and pratyekabuddhas (solitary realizers)—have four kinds of hindrances, thus they cannot see the Buddha-nature. What are the four hindrances? First, hating and turning away from the Great Vehicle is the hindrance of the icchantika. To counteract this, the Buddha taught that bodhisattvas should cultivate faith and delight in the teachings of the Great Vehicle. Second, arising self-attachment in all dharmas is the hindrance of non-Buddhists. To counteract this, the Buddha taught that bodhisattvas should cultivate Prajñāpāramitā (Perfection of Wisdom). Third, firmly holding onto the thought of suffering and having a sense of aversion and fear in the cycle of birth and death is the hindrance of the śrāvaka. To counteract this, the Buddha taught that bodhisattvas should cultivate the Samādhi (state of meditative consciousness) of Emptiness. The Samādhi of Emptiness can be attained by bodhisattvas from the first bhūmi (stage) and above, thereby breaking through attachments to emptiness and so on. When entering contemplation, it is neither immediately existent nor immediately non-existent, neither apart from existence nor apart from non-existence, like the dual observation of truth and convention by the bodhisattvas of the eighth bhūmi. What differs from the eighth bhūmi is that those above the eighth bhūmi do not have entering and exiting contemplation; the first bhūmi is the same when entering, but different when exiting. Fourth, turning away from matters that benefit sentient beings and doing things that abandon sentient beings is the hindrance of the pratyekabuddha. To counteract this, the Buddha taught the cultivation of the Great Compassion of the bodhisattvas. The Great Compassion of the bodhisattvas takes benefiting others as its task, clarifying that the pratyekabuddha only observes conditions for themselves and has no intention of liberating others, thus lacking Great Compassion. The śrāvakas are also like this. To eliminate these four hindrances, the four factors of faith and delight are used as causes, enabling all bodhisattvas to cultivate these causes, thereby reaching the unsurpassed Dharmakāya (body of the Dharma) and pure pāramitā. This is called the pure cause of Buddha-nature. Such individuals can be called Buddha-children. Therefore, Buddha-children have four meanings: first, cause; second, condition; third, reliance; and fourth, accomplishment. The initial cause has two aspects: one is Buddha-nature, and the other is faith and delight. Of these two dharmas, Buddha-nature is unconditioned, while faith and delight are conditioned. From the perspective of nature, attaining Buddha-nature through faith and delight is the direct cause, capable of revealing the nature of the true cause. From the perspective of practice, faith and delight are the generative cause.

。能生起眾行故。二緣者。謂般若波羅蜜。能生菩薩身。是無為功德家緣故。三依止者。破空定等。樂有之人執斷。無處有樂凈等故。菩薩修破空三昧。能除彼執。由此定力。是故菩薩法身堅固。則不羸弱。四成就者。菩薩大悲利益他事無盡故。由真如不盡。眾生無數故。利益事亦復無盡。是佛性為應得家因故。一因如父身份。二緣如母。三依止如胞胎。四成就如乳母故。諸菩薩由此四義。名為佛子。

佛性論辯相分第四中顯果品第三

複次果相義應知。果相者。有二處。一者地前凡聖二位。不得四德。二者十地諸位。地前有如是信樂等四德。為清凈佛性因。為對治四倒。如來法身四相功德波羅蜜是其果。應知。四倒者。於色等五陰實是無常。起于常見。實苦起樂見。實無我起我見。實不凈起凈見。是名四倒。倒者有三義。一見所滅。二修所滅。三非二所滅。見真諦時。能除見倒。定破思惑。能除想倒。非二所滅。能除心倒。為對治此四。說四無倒。何者為四。於色等五陰未有有已有應滅故實無常。如實起無常解。苦時苦故樂滅時苦故舍三時苦故。故實是苦。于中生苦解。無常為因。無常為果。由因果得成。以依他執故。果不自在。因亦如是。未有有已有還無既由前因。是故依他亦不自在。離因果外無別

【現代漢語翻譯】現代漢語譯本：能生起各種行為的緣故。第二種緣是般若波羅蜜（prajnaparamita，智慧的完美），能生菩薩（bodhisattva，有情覺）之身，是無為功德的根本原因。第三種依止是破空定等，那些喜歡存在的人執著于斷滅，認為沒有快樂和清凈等。菩薩修習破空三昧（samadhi，禪定），能消除他們的執著。通過這種禪定的力量，菩薩的法身（dharmakaya，法性身）堅固，就不會衰弱。第四種成就是菩薩的大悲心利益他人之事沒有窮盡。由於真如（tathata，如是）沒有窮盡，眾生無數，所以利益他人的事情也沒有窮盡。這是佛性（buddha-dhatu，佛的本性）作為應該得到的根本原因。第一種因就像父親的身份，第二種緣就像母親，第三種依止就像胞胎，第四種成就就像乳母。諸位菩薩由於這四種意義，被稱為佛子。

《佛性論》辯相分第四中顯果品第三

再者，果相的意義應該瞭解。果相有兩方面：第一，在十地（bhumi，菩薩修行的十個階段）之前的凡夫和聖人的兩種地位，不能得到四德。第二，在十地諸位，地前有信樂等四德，作為清凈佛性的因，爲了對治四倒。如來（tathagata，如來）法身的四相功德波羅蜜是其果，應該瞭解。四倒是指，對於色（rupa，物質）等五陰（skandha，五蘊），實際上是無常的，卻產生常見的想法；實際上是苦的，卻產生樂見的想法；實際上是無我的，卻產生我見的想法；實際上是不凈的，卻產生凈見的想法。這叫做四倒。倒有三種意義：一是見所滅，二是修所滅，三是非二所滅。見到真諦（paramartha-satya，勝義諦）時，能消除見倒；禪定破除思惑，能消除想倒；非二所滅，能消除心倒。爲了對治這四種顛倒，所以說四無倒。什麼是四無倒？對於色等五陰，未有有，已有應滅，所以實際上是無常的。如實地產生無常的理解。痛苦的時候是痛苦的，快樂滅的時候是痛苦的，捨棄三種時候是痛苦的，所以實際上是苦的。在其中產生苦的理解。無常是因，無常是果。由因果得以成就。因為依賴他執，所以果不自在，因也是這樣。未有有，已有還無，既然由前因，所以依賴他也不自在。離開因果之外沒有別的。

【English Translation】 English version: It is because it can generate all kinds of actions. The second condition is Prajnaparamita (prajnaparamita, perfection of wisdom), which can generate the body of a Bodhisattva (bodhisattva, sentient being of awakening), and is the fundamental cause of unconditioned merit. The third reliance is breaking the emptiness samadhi (samadhi, meditation), etc. Those who like existence are attached to annihilation and think that there is no happiness or purity, etc. Bodhisattvas practice breaking the emptiness samadhi, which can eliminate their attachment. Through the power of this samadhi, the Dharmakaya (dharmakaya, dharma body) of the Bodhisattva is firm and will not be weak. The fourth accomplishment is that the great compassion of the Bodhisattva benefits others without end. Because the Tathata (tathata, suchness) is endless and sentient beings are countless, the matter of benefiting others is also endless. This is the fundamental cause of Buddha-dhatu (buddha-dhatu, Buddha-nature) as something that should be obtained. The first cause is like the status of the father, the second condition is like the mother, the third reliance is like the womb, and the fourth accomplishment is like the wet nurse. Because of these four meanings, all Bodhisattvas are called Buddha-children.

Chapter 3, Manifesting the Fruit, in the Fourth Section on Discriminating Characteristics of the Treatise on Buddha-Nature

Furthermore, the meaning of the characteristics of the fruit should be understood. There are two aspects to the characteristics of the fruit: first, in the two positions of ordinary people and sages before the ten bhumis (bhumi, ten stages of bodhisattva practice), the four virtues cannot be obtained. Second, in the various positions of the ten bhumis, there are four virtues such as faith and joy before the bhumis, which serve as the cause of pure Buddha-nature, in order to counteract the four inversions. The four aspects of merit and paramita of the Dharmakaya of the Tathagata (tathagata, Thus Come One) are its fruit, which should be understood. The four inversions refer to the fact that with regard to the five skandhas (skandha, five aggregates) such as rupa (rupa, form), which are actually impermanent, the idea of permanence arises; actually suffering, the idea of happiness arises; actually without self, the idea of self arises; actually impure, the idea of purity arises. This is called the four inversions. Inversion has three meanings: first, what is destroyed by seeing; second, what is destroyed by cultivation; and third, what is not destroyed by either. When seeing the Paramartha-satya (paramartha-satya, ultimate truth), one can eliminate the inversion of seeing; meditation breaks through the delusions of thought, one can eliminate the inversion of thought; what is not destroyed by either, one can eliminate the inversion of mind. In order to counteract these four inversions, the four non-inversions are spoken of. What are the four non-inversions? With regard to the five skandhas such as rupa, what has not yet arisen arises, and what has already arisen should perish, so it is actually impermanent. The understanding of impermanence arises as it really is. Suffering is suffering when suffering, suffering is suffering when happiness ceases, and suffering is suffering when abandoning the three, so it is actually suffering. The understanding of suffering arises within it. Impermanence is the cause, and impermanence is the fruit. It is through cause and effect that it is accomplished. Because of relying on attachment to others, the fruit is not independent, and the cause is also like this. What has not yet arisen arises, and what has already arisen ceases, since it is due to the previous cause, so relying on others is also not independent. Apart from cause and effect, there is nothing else.

余法為我。是故無我為實。生無我解。不凈有二種。一色。二非色。色不凈有三。謂初中后。初者。始入胎和合。種子不凈。中者。出胎已后。飲食資養。多諸不凈。後者。捨身已后。身體壞時。種種不凈故。非色者。或喜。或憂。或惡。或無記。或不離欲諸繫縛等故非色。由此等法故不凈。是以聖人通觀三界。皆是不凈。如是五陰。如實不凈。生不凈解。此四皆實。是故非倒。若約佛性。常等四德。此四無倒還成顛倒。為對此倒。是故安立如來法身四德。四德者。一常波羅蜜。二樂波羅蜜。三我波羅蜜。四凈波羅蜜。如勝鬘經說。世尊。是諸眾生生顛倒心。于內五取陰。無常見常。苦中見樂。無我見我。不凈見凈。世尊。一切聲聞獨覺由空解未曾見一切智智境。如來法身應修不修故。若大乘人。由信世尊故。于如來法身。便作常樂我凈等解。是人則不名倒。名得正見。云何如此世尊如來法身是常樂我凈諸波羅蜜。若人作是見者。名為正見。是如來胸子。胸子者。恒在佛心胸故。複次如來四德波羅蜜。由因次第漸深。應知逆說。翻后為前。謂凈我樂常。由一闡提憎背大乘。為翻彼樂住生死不凈故。修習菩薩信樂大乘法。得凈波羅蜜。是其果應知。由一切外道色等五陰無我性類計執為我。而是色等法。與汝執我相相違故

【現代漢語翻譯】現代漢語譯本余法為我。因此，無我是真實的。產生對無我的理解。不凈有兩種：一是色（rūpa, 物質），二是非色（arūpa, 非物質）。不凈有三種，即初、中、后。初者，最初入胎結合時，種子是不凈的。中者，出生之後，依靠飲食滋養，多有各種不凈。後者，捨棄身體之後，身體壞敗時，種種不凈。非色者，或是喜悅，或是憂愁，或是厭惡，或是無記（不苦不樂），或是不離慾望的各種束縛等等，所以是非色。由於這些法是不凈的，因此聖人通觀三界，都是不凈的。像這樣觀察五陰（pañca-skandha, 五蘊），如實是不凈的，產生對不凈的理解。這四種都是真實的，因此不是顛倒。如果從佛性（Buddha-dhātu, 如來藏）的角度來說，常（nitya, 永恒）、樂（sukha, 快樂）、我（ātman, 真我）、凈（subha, 純凈）這四德，如果執著於世俗的常樂我凈，就還成了顛倒。爲了對治這種顛倒，所以安立如來法身（Dharmakāya, 法身）的四德。四德是：一、常波羅蜜（nitya-pāramitā, 永恒波羅蜜），二、樂波羅蜜（sukha-pāramitā, 快樂波羅蜜），三、我波羅蜜（ātma-pāramitā, 真我波羅蜜），四、凈波羅蜜（subha-pāramitā, 純凈波羅蜜）。如《勝鬘經》（Śrīmālādevī-siṃhanāda-sūtra）所說：『世尊，這些眾生生起顛倒心，在內在的五取陰（pañca-upādānakkhandha, 五取蘊）中，于無常中見常，于苦中見樂，于無我中見我，于不凈中見凈。』世尊，一切聲聞（Śrāvaka, 聲聞）獨覺（Pratyekabuddha, 緣覺）由於空解，未曾見過一切智智（sarvākārajñatā, 一切種智）的境界，如來法身應修而不修。如果大乘（Mahāyāna, 大乘）行人，由於相信世尊的教導，對於如來法身，便作常樂我凈等理解，這個人就不叫做顛倒，叫做得到正見。為什麼說世尊如來法身是常樂我凈諸波羅蜜呢？如果有人這樣見解，就叫做正見，是如來的胸子（如來真子），胸子是恒常在佛的心胸中的緣故。再次，如來四德波羅蜜，由於因地次第漸深，應當知道逆說，翻轉后為前，即凈、我、樂、常。由於一闡提（icchantika, 斷善根者）憎恨背離大乘，爲了翻轉他們安於生死的不凈，所以修習菩薩信樂大乘法，得到凈波羅蜜，這是其果報，應當知道。由於一切外道（tīrthika, 外道）對色等五陰的無我自性，計執為我，而這些色等法，與你執著的我相是相違背的。

【English Translation】 English version The remaining dharmas are 'me'. Therefore, 'no-self' is the reality. Generate the understanding of 'no-self'. Impurity is of two kinds: one is rūpa (form, matter), and the other is arūpa (non-form, non-matter). Impurity is of three kinds, namely, the beginning, the middle, and the end. The beginning is when initially entering the womb and combining, the seed is impure. The middle is after birth, relying on food and nourishment, there are many kinds of impurities. The end is after abandoning the body, when the body decays, there are various impurities. Non-form is either joy, or sorrow, or aversion, or indifference (neither suffering nor pleasure), or various bondages that do not depart from desire, etc., therefore it is non-form. Because these dharmas are impure, therefore the sages universally observe the three realms, all are impure. Observing the five skandhas (pañca-skandha, five aggregates) in this way, they are truly impure, generating the understanding of impurity. These four are all real, therefore they are not inverted. If speaking from the perspective of Buddha-dhātu (Buddha-nature, Tathāgatagarbha), the four virtues of nitya (eternality, permanence), sukha (happiness, bliss), ātman (self, true self), and subha (purity, cleanliness), if one clings to the worldly notions of permanence, bliss, self, and purity, then it becomes inverted. In order to counteract this inversion, therefore the four virtues of the Dharmakāya (Dharmakāya, Dharma-body) of the Tathāgata are established. The four virtues are: first, nitya-pāramitā (eternality-pāramitā, perfection of permanence), second, sukha-pāramitā (happiness-pāramitā, perfection of bliss), third, ātma-pāramitā (self-pāramitā, perfection of self), and fourth, subha-pāramitā (purity-pāramitā, perfection of purity). As the Śrīmālādevī-siṃhanāda-sūtra (Lion's Roar of Queen Śrīmālā Sūtra) says: 'World-Honored One, these sentient beings generate inverted minds, in the internal five upādānakkhandhas (pañca-upādānakkhandha, five aggregates of clinging), they see permanence in impermanence, see bliss in suffering, see self in no-self, and see purity in impurity.' World-Honored One, all Śrāvakas (Śrāvaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) have not seen the realm of sarvākārajñatā (omniscience, all-knowing wisdom) due to their understanding of emptiness, and the Dharmakāya of the Tathāgata should be cultivated but is not. If a Mahāyāna (Mahāyāna, Great Vehicle) practitioner, due to believing in the teachings of the World-Honored One, then understands the Dharmakāya of the Tathāgata as permanence, bliss, self, and purity, this person is not called inverted, but is called having attained right view. Why is it said that the Dharmakāya of the World-Honored One, the Tathāgata, is the pāramitā of permanence, bliss, self, and purity? If someone has this view, it is called right view, and they are the true child of the Tathāgata, because the true child is always in the heart of the Buddha. Furthermore, the four virtues of the Tathāgata's pāramitā, due to the gradual deepening of the causal ground, it should be known that they are spoken in reverse order, reversing the end to the beginning, namely, purity, self, bliss, permanence. Because icchantikas (icchantika, those who have severed their roots of goodness) hate and turn away from the Mahāyāna, in order to reverse their contentment with the impurity of saṃsāra (cycle of rebirth), therefore they cultivate the Bodhisattva's faith and joy in the Mahāyāna Dharma, and attain the purity-pāramitā, this is the result, it should be known. Because all tīrthikas (tīrthika, non-Buddhists) cling to the non-self nature of the five skandhas such as form, considering it as self, but these dharmas such as form are contradictory to the self-image you cling to.

。恒常無我。諸佛菩薩由真如智至得一切法無我波羅蜜。是無我波羅蜜。與汝所見無我相。不相違故。如來說是相恒常無我。是一切法真體性故。故說無我波羅蜜是我。如經偈說。

二空已清凈　　得無我勝我　佛得凈性故　　無我轉成我

諸外道等。於五取陰中。執見有我。為翻其我執虛妄故。修習般若波羅蜜。至得最勝無我。即我波羅蜜。是其果。應知。由諸聲聞人。怖畏生死苦樂。住生死苦滅靜中。為翻此樂意故。修習破虛空三昧。一切相世出世法。樂波羅蜜。是其果。應知。由獨覺聖人者。不觀眾生利益等事。但樂獨處靜住。為翻此意故。修習菩薩大悲為利益眾生事。乃至窮於生死。常所持護。常波羅蜜是其果。應知。如是信樂大乘般若波羅蜜。破虛空三昧。菩薩大悲等四因。能成就如來法身四功德波羅蜜。是故佛說由此四德一切如來唯法界為勝。由如虛空。取虛空為邊際極后際之後。如是四句現何等義。由修習信樂大乘法故。諸佛至得最極清凈波羅蜜故。佛說唯法界為勝為上。由修習般若波羅蜜故。至得眾生世界器世界極無我波羅蜜。五陰名眾生世間即人空。國土四大名器世界。即是法空。是二空所顯故。故說由如虛空。為修習破空三昧等故一切處諸法自在如意應得故。取虛空為邊際。由修習

【現代漢語翻譯】現代漢語譯本：恒常是無我的。諸佛菩薩通過真如智證得一切法無我波羅蜜（paramita，到彼岸）。這無我波羅蜜與你所見的無我之相，並不相違背。如來說這相是恒常無我的，因為這是一切法的真實體性。所以說無我波羅蜜就是我。如經中的偈頌所說：『二空已清凈，得無我勝我，佛得凈性故，無我轉成我。』那些外道等，在五取陰（五蘊，構成人身的五種要素）中，執著地認為有『我』。爲了推翻他們這種虛妄的『我』執，所以修習般若波羅蜜，最終證得最殊勝的無我，也就是我波羅蜜，這是其結果，應當知曉。由於那些聲聞人，畏懼生死苦樂，安住在生死苦滅的寂靜中。爲了推翻這種安樂的想法，所以修習破虛空三昧（samadhi，禪定）。一切有相的世間和出世間法，安樂波羅蜜，這是其結果，應當知曉。由於獨覺聖人，不關注眾生的利益等事，只喜歡獨自安靜地居住。爲了推翻這種想法，所以修習菩薩的大悲心，為利益眾生而努力，乃至窮盡生死，常常守護。常波羅蜜是其結果，應當知曉。像這樣，信樂大乘般若波羅蜜、破虛空三昧、菩薩大悲等四種原因，能夠成就如來法身的四種功德波羅蜜。所以佛說，由於這四種功德，一切如來都以法界為最殊勝。就像虛空一樣，以虛空為邊際，以最後的邊際為后際之後。這四句話展現了什麼樣的意義呢？由於修習信樂大乘法，諸佛證得最極清凈的波羅蜜，所以佛說唯有法界最為殊勝。由於修習般若波羅蜜，證得眾生世界、器世界最極的無我波羅蜜。五陰被稱為眾生世間，也就是人空。國土四大被稱為器世界，也就是法空。這是二空所顯現的，所以說就像虛空一樣。爲了修習破空三昧等，一切處諸法自在如意，應當證得，所以以虛空為邊際。由於修習

【English Translation】 English version: Constantly, there is no self. All Buddhas and Bodhisattvas, through the wisdom of Suchness, attain the Paramita (perfection) of no-self in all dharmas. This Paramita of no-self is not contradictory to the aspect of no-self that you see. The Tathagata (如來，another name for Buddha) says that this aspect is constant and without self, because it is the true nature of all dharmas. Therefore, it is said that the Paramita of no-self is the self. As the verse in the sutra says: 'The two emptinesses are already purified, attaining the superior self of no-self. Because the Buddha attains pure nature, no-self transforms into self.' Those heretics and others, within the five aggregates (skandhas, the five elements that constitute a person), stubbornly believe in the existence of a 'self'. To overturn their false attachment to 'self', they cultivate Prajna Paramita (wisdom that transcends) and ultimately attain the most supreme no-self, which is the self Paramita. This is the result, and it should be understood. Because those Shravakas (聲聞，disciples who hear the Buddha's teachings), fear the suffering and joy of birth and death, and dwell in the tranquility of the cessation of suffering in birth and death. To overturn this idea of comfort, they cultivate the Samadhi (三昧，meditative state) of breaking through emptiness. All conditioned worldly and trans-worldly dharmas, the Paramita of joy, this is the result, and it should be understood. Because the Pratyekabuddhas (獨覺，solitary realizer), do not pay attention to the benefit of sentient beings and other matters, but only enjoy solitary and quiet dwelling. To overturn this idea, they cultivate the Bodhisattva's (菩薩，enlightenment being) great compassion, striving to benefit sentient beings, even to the exhaustion of birth and death, constantly protecting. The Paramita of constancy is the result, and it should be understood. In this way, believing in and delighting in the Mahayana (大乘，Great Vehicle) Prajna Paramita, the Samadhi of breaking through emptiness, the Bodhisattva's great compassion, and other four causes, can accomplish the four meritorious Paramitas of the Dharmakaya (法身，Dharma Body) of the Tathagata. Therefore, the Buddha says that due to these four merits, all Tathagatas regard the Dharmadhatu (法界，Dharma Realm) as the most supreme. Like space, taking space as the boundary, taking the final boundary as the after-boundary after. What meaning do these four sentences reveal? Because of cultivating faith and delight in the Mahayana Dharma, all Buddhas attain the most extremely pure Paramita, therefore the Buddha says that only the Dharmadhatu is the most supreme. Because of cultivating Prajna Paramita, attaining the most extreme no-self Paramita of the sentient being world and the container world. The five aggregates are called the sentient being world, which is the emptiness of person. The four great elements of the land are called the container world, which is the emptiness of Dharma. This is what is revealed by the two emptinesses, therefore it is said to be like space. In order to cultivate the Samadhi of breaking through emptiness and so on, all dharmas in all places are free and as desired, it should be attained, therefore taking space as the boundary. Because of cultivating

菩薩大悲故。于諸眾生。常起悲心。護持無有邊際故。說極后際之後。后際之後者。假令后際有後。菩薩大悲亦能過之。是故通辯地前聖凡二位。不得四德。複次十地由四障故。未得極果四德。金剛後心。方乃得之應知。何以故。以出三界外有三種聖人。謂聲聞。獨覺。大力菩薩。住無流界。有四種怨障。由此四怨障故。不得如來法身四種功德波羅蜜。四怨障者。一方便生死。二因緣生死。三有有生死。四無有生死。一方便生死者。是無明住地。能生新無漏業。譬如無明生行。或因煩惱方便。生同類果。名為因緣。如無明生不善行。若生不同類果。但名方便。如無明生善行。不動行故今無明住地生新無漏業亦爾。或生同類。或不同類生福行。名為同類。以同緣俗故。生智慧行。名不同類。以智是真慧故。是名方便生死。二因緣生死者。是無明住地所生無漏業。是業名為因緣生死。譬如無明所生行是業。但感同類不生不同類果。善行但生樂果。不善但招苦報。故名因緣生死。方便生死。譬凡夫位。因緣生死。譬須陀洹以上但用故業不生新業。三有有生死者。是無明住地為方便。無漏業為因。三種聖人是意所生身。譬如四取為緣。有漏業為因三界內生身。有有者。未來生有。更有一生。名為有有。如上流阿那含人于第二生

【現代漢語翻譯】現代漢語譯本菩薩因大慈悲的緣故，對於一切眾生，常常生起悲憫之心，守護扶持沒有邊際。所以宣說『極后際之後』，這『后際之後』的意思是，假使后際還有後際，菩薩的大悲心也能超越它。因此，通盤辨明地上菩薩之前的聖位和凡夫位，都不能獲得四德（常、樂、我、凈）。進一步說，十地菩薩由於四種障礙的緣故，尚未獲得圓滿的四德。只有金剛喻定之後的後心，才能獲得這些功德，應當知曉。為什麼這樣說呢？因為在超出三界之外，有三種聖人，即聲聞（Sravaka，聽聞佛法教誨而證悟者），獨覺（Pratyekabuddha，無師自悟者），大力菩薩（Mahasattva Bodhisattva，具有強大力量的菩薩）。他們安住于無漏的境界，卻有四種怨障。由於這四種怨障的緣故，不能獲得如來法身的四種功德波羅蜜（Paramita，到達彼岸）。這四種怨障是：一、方便生死；二、因緣生死；三、有有生死；四、無有生死。一、方便生死，指的是無明住地（Avidya-vasabhumi，根本無明所住之處），它能產生新的無漏業。譬如無明產生行（Samskara，業力），或者因為煩惱的方便，產生同類的果報，這稱為因緣。比如無明產生不善的行為。如果產生不同類的果報，就只稱為方便，比如無明產生善的行為，不動行。現在無明住地產生新的無漏業也是這樣，或者產生同類的，或者不同類的。產生福行，稱為同類，因為它同樣緣於世俗。產生智慧行，稱為不同類，因為智慧是真實的智慧。這稱為方便生死。二、因緣生死，指的是無明住地所產生的無漏業。這種業稱為因緣生死。譬如無明所產生的行是業，它只感得同類的果報，不產生不同類的果報。善行只產生快樂的果報，不善行只招致痛苦的報應，所以稱為因緣生死。方便生死，譬如凡夫的地位。因緣生死，譬如須陀洹（Srotapanna，入流者）以上的聖者，只用過去的業，不產生新的業。三、有有生死，指的是以無明住地為方便，無漏業為因，三種聖人是意所生身。譬如以四取（Cattaro Upadana，四種執取）為緣，有漏業為因，在三界內產生身。『有有』指的是未來生有，更有一生，稱為『有有』。如上流的阿那含（Anagamin，不還者）在第二生。

【English Translation】 English version Due to the Bodhisattva's great compassion, they constantly generate compassionate thoughts towards all beings, protecting and supporting them without limit. Therefore, they speak of 'beyond the ultimate end.' 'Beyond the ultimate end' means that even if there were an end beyond the ultimate end, the Bodhisattva's great compassion could surpass it. Thus, it comprehensively distinguishes between the positions of saints and ordinary beings before the ten grounds (Bhumi), neither of which can attain the four virtues (eternality, bliss, self, purity). Furthermore, the ten grounds (Bhumi) of Bodhisattvas have not attained the ultimate fruit of the four virtues due to the four obstacles. Only the mind after the Vajra-like Samadhi (Vajrasamadhi, diamond-like concentration) can attain these merits, it should be known. Why is this so? Because beyond the three realms, there are three types of saints: Sravakas (Sravaka, those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own without a teacher), and Mahasattva Bodhisattvas (Mahasattva Bodhisattva, Bodhisattvas with great power). They dwell in the realm of non-outflow (Anasrava), but they have four kinds of adversarial obstacles. Due to these four adversarial obstacles, they cannot attain the four qualities of the Dharmakaya (Dharmakaya, the body of the Dharma) of the Tathagata (Tathagata, thus-gone one) and the Paramitas (Paramita, perfections). These four adversarial obstacles are: 1. Expedient birth and death (Upaya-samsara); 2. Causal birth and death (Hetu-samsara); 3. Existence-existence birth and death (Bhava-bhava-samsara); 4. Non-existence birth and death (Abhava-samsara). 1. Expedient birth and death refers to the ground of dwelling in ignorance (Avidya-vasabhumi, the place where fundamental ignorance dwells), which can generate new non-outflow karma. For example, ignorance produces formations (Samskara, karmic forces), or due to the expediency of afflictions, it produces similar results, which is called cause and condition. For example, ignorance produces unwholesome actions. If it produces different kinds of results, it is only called expedient, such as ignorance producing wholesome actions, unmoving actions. Now, the ground of dwelling in ignorance producing new non-outflow karma is also like this, either producing similar or different kinds. Producing meritorious actions is called similar, because it is also related to the mundane. Producing wisdom actions is called different, because wisdom is true wisdom. This is called expedient birth and death. 2. Causal birth and death refers to the non-outflow karma produced by the ground of dwelling in ignorance. This karma is called causal birth and death. For example, the formations produced by ignorance are karma, which only result in similar results and do not produce different kinds of results. Wholesome actions only produce pleasant results, and unwholesome actions only bring about painful retribution, so it is called causal birth and death. Expedient birth and death is like the position of ordinary beings. Causal birth and death is like the saints above Srotapanna (Srotapanna, stream-enterer), who only use past karma and do not produce new karma. 3. Existence-existence birth and death refers to using the ground of dwelling in ignorance as an expedient, and non-outflow karma as the cause, the three types of saints are mind-born bodies. For example, using the four attachments (Cattaro Upadana, four kinds of clinging) as conditions, and outflow karma as the cause, bodies are produced within the three realms. 'Existence-existence' refers to future existence, there is another life, which is called 'existence-existence.' Like the Anagamin (Anagamin, non-returner) who is upstream in the second life.

中般涅槃者余有一生故。故名有有。四無有生死者。是三聖意生最後身為緣。是不可思惟退墮。譬如生為緣。老死等為過失。是故無明住地為一切煩惱所依止處。而一切煩惱通名無明者。以無明為眾惑根本。根本既未滅盡。由為一切煩惱垢臭穢熏習故。阿羅漢。辟支佛。及自在菩薩。不能至得無所染污大凈波羅蜜。複次依此緣。此無明住地微細妄想相遊行未息。故極不能至得無行無想大我波羅蜜。因此無明住地為緣。及微細妄想所起無漏業為因。得起三種意生身故。不能至得極離因果苦大樂波羅蜜。若未證得業難生難滅盡無餘如來甘露界。及未證得不可思惟退墮界。未滅謝故。不能至得極無別異老死等大常波羅蜜。複次應知。無明住地如煩惱難。無漏業如業難。三種意生身如果報難。不可思惟退墮如過失難。若在三種意生身中。則無常樂我凈波羅蜜。故如來法身是常等四波羅蜜。以如來法身一切煩惱習氣皆滅盡故。是名極凈。一切我無我虛妄執滅息故。故名大我。意所生身因果究竟盡故。故名大樂。生死涅槃平等通達故。故名大常。複次四德各有二緣義。應知。初有二因緣故。說如來法身有大凈波羅蜜。一者本性清凈名為通相。二者無垢清凈故名別相。本性清凈通聖凡有故名為通。無垢清凈但佛果有。所以名別。復有

【現代漢語翻譯】現代漢語譯本『中般涅槃』(Antarāparinirvāyin)是指還剩一生的人，所以稱為『有有』(bhava-bhava)。四種『無有生死』(acyuta-cyuti)是指三聖的意生身以最後身為緣。這是不可思議的退墮。譬如生為緣，老死等為過失。因此，無明住地(avidyā-sthāna)是一切煩惱所依止之處。而一切煩惱都通稱為無明，是因為無明是眾惑的根本。根本既然沒有滅盡，由於被一切煩惱垢臭穢所熏習，阿羅漢(Arhat)、辟支佛(Pratyekabuddha)以及自在菩薩(Īśvara-bodhisattva)不能達到無所染污的大凈波羅蜜(mahā-śuddha-pāramitā)。再次，依此緣，此無明住地微細妄想相沒有止息，所以極度不能達到無行無想大我波羅蜜(mahā-ātma-pāramitā)。因此，以無明住地為緣，以及微細妄想所起的無漏業為因，才得生起三種意生身，所以不能達到極離因果苦的大樂波羅蜜(mahā-sukha-pāramitā)。如果未證得業難生難滅盡無餘的如來甘露界(Tathāgata-amṛta-dhātu)，以及未證得不可思議退墮界，未滅謝的緣故，不能達到極無別異老死等的大常波羅蜜(mahā-nitya-pāramitā)。再次，應當知道，無明住地如煩惱難，無漏業如業難，三種意生身如果報難，不可思議退墮如過失難。若在三種意生身中，則無常樂我凈波羅蜜。所以如來法身是常等四波羅蜜。因為如來法身一切煩惱習氣都滅盡的緣故，這稱為極凈。一切我無我的虛妄執滅息的緣故，所以稱為大我。意所生身因果究竟盡的緣故，所以稱為大樂。生死涅槃平等通達的緣故，所以稱為大常。再次，四德各有二緣義，應當知道。最初有二因緣的緣故，說如來法身有大凈波羅蜜。一者本性清凈名為通相，二者無垢清凈故名別相。本性清凈通聖凡有，所以名為通。無垢清凈但佛果有，所以名別。復有

【English Translation】 English version 『Antarāparinirvāyin』 (中般涅槃者) refers to someone who has one life remaining, hence the name 『bhava-bhava』 (有有). The four 『acyuta-cyuti』 (無有生死) refer to the mind-made bodies of the three saints, with the last body as the condition. This is an inconceivable regression. For example, birth is the condition, and old age and death are the faults. Therefore, avidyā-sthāna (無明住地) is the place where all afflictions rely. And all afflictions are commonly called ignorance because ignorance is the root of all delusions. Since the root has not been completely extinguished, and because it is熏習 (xūn xí, influenced) by all the filth and stench of afflictions, Arhats (阿羅漢), Pratyekabuddhas (辟支佛), and Īśvara-bodhisattvas (自在菩薩) cannot attain the great pure pāramitā (mahā-śuddha-pāramitā) that is free from all defilements. Furthermore, based on this condition, the subtle delusional appearances of this avidyā-sthāna have not ceased, so they are extremely unable to attain the great self pāramitā (mahā-ātma-pāramitā) that is without action and without thought. Therefore, because avidyā-sthāna is the condition, and the non-outflow karma arising from subtle delusions is the cause, the three types of mind-made bodies arise, so they cannot attain the great bliss pāramitā (mahā-sukha-pāramitā) that is extremely free from the suffering of cause and effect. If one has not realized the Tathāgata-amṛta-dhātu (如來甘露界) where the difficulties of karma are born, difficult to extinguish, and completely without remainder, and has not realized the inconceivable realm of regression, and has not extinguished and thanked them, one cannot attain the great eternal pāramitā (mahā-nitya-pāramitā) that is extremely without difference from old age and death, etc. Furthermore, it should be known that avidyā-sthāna is like the difficulty of afflictions, non-outflow karma is like the difficulty of karma, the three types of mind-made bodies are like the difficulty of karmic retribution, and inconceivable regression is like the difficulty of faults. If one is in the three types of mind-made bodies, then there are no permanent, blissful, self, and pure pāramitās. Therefore, the Dharmakāya of the Tathāgata is the four pāramitās of permanence, etc. Because all the afflictive habits of the Dharmakāya of the Tathāgata are extinguished, this is called extremely pure. Because all the false attachments to self and non-self are extinguished, it is called the great self. Because the cause and effect of the mind-born body are completely exhausted, it is called great bliss. Because birth-and-death and Nirvana are equally penetrated, it is called great eternal. Furthermore, it should be known that the four virtues each have two meanings of conditions. Initially, because there are two causes and conditions, it is said that the Dharmakāya of the Tathāgata has the great pure pāramitā. First, the purity of inherent nature is called the common aspect, and second, the purity without defilement is called the distinct aspect. The purity of inherent nature is common to both saints and ordinary beings, so it is called common. The purity without defilement is only present in the fruit of Buddhahood, so it is called distinct. Furthermore, there are

二種因緣。說如來法身有大我波羅蜜。一由遠離外道邊見執故無有我執。二由遠離二乘所執無我邊故。則無無我妄執兩執滅息故說大我波羅蜜。復有二種因緣。說如來法身有大樂波羅蜜。一由一切苦集相滅盡無餘故。拔除習氣相續盡故。二由一切苦滅相證得故。三種意生身滅不更生故。苦滅無餘是名大樂波羅蜜。復有二種因緣。說如來法身有大常波羅蜜。一無常生死不損減者。遠離斷邊。二常住涅槃無增益者。遠離常邊。由離此斷常二執故。名大常波羅蜜。故勝鬘經說。若見諸行無常。是名斷見。不名正見。若見涅槃常住。是名常見。非是正見。是故如來法身離於二見。名為大常波羅蜜。由此如實法界道理門故。即是涅槃。即是生死。不可分別。即是得入不二法門。亦不一不二。住無住處故由滅諸惑不住生死。由本願故。不住涅槃。由般若故。諸惑得滅。由大悲故。本願得成。故不可思量經偈中說。

諸惑成覺分　　生死成涅槃　修習大方便　　諸佛叵思議

佛性論辯相分第四中事能品第四

複次事能相義應知。此清凈性事能有二。一于生死苦中。能生厭離。二于涅槃。欲求樂愿。若無清凈之性。如是二事。則不得成。故經中說。世尊。若無如來藏。于生死苦。無厭離意。亦無慾求樂愿之心。故不

【現代漢語翻譯】現代漢語譯本有兩種因緣，說明如來法身具有大我波羅蜜（paramita，意為「到彼岸」）。一是由於遠離外道邊見執著，所以沒有我執；二是由於遠離二乘（聲聞乘和緣覺乘）所執著的無我邊見，所以沒有無我的虛妄執著。兩種執著都滅息了，所以說大我波羅蜜。又有兩種因緣，說明如來法身具有大樂波羅蜜。一是由於一切苦集相完全滅盡，沒有剩餘，拔除習氣相續也完全滅盡；二是由一切苦滅相得以證得。三種意生身（指中陰身）滅盡不再產生。苦滅無餘，這叫做大樂波羅蜜。又有兩種因緣，說明如來法身具有大常波羅蜜。一是無常生死不能損減它，遠離了斷滅邊見；二是常住涅槃不能增益它，遠離了常邊見。由於遠離這種斷滅和常的兩種執著，所以叫做大常波羅蜜。所以《勝鬘經》說，如果見到諸行無常，這叫做斷見，不叫做正見；如果見到涅槃常住，這叫做常見，不是正見。因此，如來法身遠離了這兩種見解，叫做大常波羅蜜。由於如實法界的道理，就是涅槃，就是生死，不可分別，就是得入不二法門，也不一也不二，安住于無所住之處。由於滅除各種迷惑，所以不住于生死；由於本來的願力，所以不住于涅槃。由於般若（prajna，意為「智慧」），各種迷惑得以滅除；由於大悲，本來的願力得以成就。所以《不可思量經》的偈頌中說：『諸惑成覺分，生死成涅槃，修習大方便，諸佛叵思議。』《佛性論·辯相分》第四中事能品第四其次，事能相的意義應當瞭解。這種清凈自性事能有兩種：一是在生死苦中，能夠產生厭離；二是對涅槃，欲求快樂和願望。如果沒有清凈的自性，這兩種事就不能成就。所以經中說：『世尊，如果沒有如來藏（tathagatagarbha，意為「如來藏」），對於生死苦，就沒有厭離的意念，也沒有欲求快樂和願望的心。』所以不。

【English Translation】 English version There are two causes and conditions that explain why the Dharmakaya (body of the Dharma) of the Tathagata (Thus Come One) possesses the Great Self Paramita (perfection). First, it is because of being far from the heterodox (non-Buddhist) extreme views and attachments, thus there is no attachment to self. Second, it is because of being far from the two vehicles' (Shravakayana and Pratyekabuddhayana) attachment to the extreme view of no-self, thus there is no deluded attachment to no-self. Because both attachments are extinguished, it is called the Great Self Paramita. There are also two causes and conditions that explain why the Dharmakaya of the Tathagata possesses the Great Bliss Paramita. First, it is because all suffering and its accumulation are completely extinguished without remainder, and the continuous flow of habitual tendencies is also completely eradicated. Second, it is because the aspect of the extinction of all suffering is attained. The three kinds of ideationally-born bodies (referring to the intermediate state body) are extinguished and no longer arise. The complete extinction of suffering is called the Great Bliss Paramita. There are also two causes and conditions that explain why the Dharmakaya of the Tathagata possesses the Great Permanence Paramita. First, impermanent birth and death cannot diminish it, thus being far from the extreme of annihilation. Second, permanent Nirvana (state of enlightenment) cannot increase it, thus being far from the extreme of permanence. Because of being far from these two attachments of annihilation and permanence, it is called the Great Permanence Paramita. Therefore, the Shrimala Sutra says, 'If one sees all phenomena as impermanent, this is called annihilationist view, not right view. If one sees Nirvana as permanent and abiding, this is called eternalist view, not right view.' Therefore, the Dharmakaya of the Tathagata is free from these two views, and is called the Great Permanence Paramita. Because of the principle of the true and real Dharmadhatu (realm of reality), it is Nirvana, it is birth and death, inseparable, and it is entering the non-dual Dharma gate, neither one nor not one, abiding in the place of non-abiding. Because of extinguishing all delusions, one does not abide in birth and death; because of the original vow, one does not abide in Nirvana. Because of Prajna (wisdom), all delusions are extinguished; because of great compassion, the original vow is accomplished. Therefore, the verse in the Inconceivable Sutra says: 'Delusions become components of enlightenment, birth and death become Nirvana, cultivating great expedient means, the Buddhas are inconceivable.' Treatise on Buddha-Nature, Section on Discriminating Characteristics, Fourth, Section on the Capacity of Things, Fourth Furthermore, the meaning of the characteristic of the capacity of things should be understood. This pure nature's capacity of things has two aspects: first, in the suffering of birth and death, it can generate aversion and detachment; second, towards Nirvana, it desires happiness and wishes. If there is no pure nature, these two things cannot be accomplished. Therefore, the sutra says, 'World Honored One, if there were no Tathagatagarbha (Buddha-nature), there would be no intention to be averse to the suffering of birth and death, nor would there be a mind to desire happiness and wishes.' Therefore, not.

定聚眾生。起此二事為用。一于生死苦。觀於過失。為依止處。生不定聚眾生厭離心故。二于涅槃樂。觀于功德。為依止處生不定聚。眾生欲求樂愿。欲求愿樂。是四種心云何為異。初欲者名信。信有四種。一信有。二信不可思議。三信應可得。四信有無量功德。具是四義故名為欲。二求者。為至得此法。心恒勤求。無有退悔。名之為求。三樂者。思擇如不如方便。如方便者。謂涅槃。不如方便。謂生死。思擇涅槃。不求速證。思擇生死。不求舍離。故名為樂。四愿者。從今發願。窮未來際。恒以愿攝一切眾生未曾舍離。隨所行道。併入菩提愿海所攝。以自利故。不捨涅槃。為利他故。不捨生死。故有二觀。一于生死觀苦過失。二于涅槃觀樂功德。故凈分人。由清凈性。此觀得成。言凈分者。一福德分。二解脫分。三通達分。福德分者。宿世善根能感此身。具足諸根。為受法器。解脫分者。已下功德種子。能感未來世中解脫果報。通達分者。由聖道故。能通達真如。是名凈分。是人由凈分為緣。凈性為因故成此觀。非無因緣。若不由於此二事成觀無因緣。如闡提人無涅槃性應得此觀。而一闡提既無此觀。故知定須因緣觀。方可現是清凈性。不為客塵之所染污。隨三乘中未起一乘信樂。又復未能親事善知識等。乃至四種

【現代漢語翻譯】現代漢語譯本對於已決定歸宿的眾生，發起這兩種觀想作為修行的方法。第一，對於生死輪迴的痛苦，觀察其過失，以此作為依靠之處，從而生起對尚未決定歸宿的眾生的厭離之心。第二，對於涅槃的快樂，觀察其功德，以此作為依靠之處，從而生起尚未決定歸宿的眾生希求快樂的願望。希求（欲）、追求（求）、喜樂（樂）、願望（愿）這四種心，有何不同呢？最初的『欲』，名為『信』。『信』有四種：一、相信有涅槃；二、相信涅槃是不可思議的；三、相信涅槃是可以獲得的；四、相信涅槃具有無量的功德。具備這四種含義，所以稱為『欲』。第二，『求』是爲了證得此法，內心恒常勤奮追求，沒有退悔，這稱為『求』。第三，『樂』是思量選擇如法不如法的方便。如法的方便，指的是涅槃；不如法的方便，指的是生死輪迴。思量涅槃，但不求快速證得；思量生死輪迴，但不求舍離，所以稱為『樂』。第四，『愿』是從現在開始發願，窮盡未來，恒常以願力攝受一切眾生，未曾舍離，隨著所修行的道路，都併入菩提愿海所攝。因為自利的緣故，不捨棄涅槃；爲了利益他人的緣故，不捨棄生死輪迴。所以有這兩種觀想：一、對於生死輪迴，觀察其痛苦過失；二、對於涅槃，觀察其快樂功德。所以，清凈根性的人，由於清凈的自性，這種觀想才能成就。所說的『清凈根性』，包括：一、福德分；二、解脫分；三、通達分。福德分，是指宿世的善根能夠感得此身，具足各種根器，成為接受佛法的器皿。解脫分，是指已經種下功德的種子，能夠感得未來世的解脫果報。通達分，是指通過聖道，能夠通達真如實相。這稱為清凈根性。這種人由於清凈根性作為助緣，清凈自性作為根本原因，所以能夠成就這種觀想，不是沒有原因和條件就能成就的。如果不是由於這兩種原因和條件而成就觀想，那就成了沒有原因和條件。如果像一闡提（Icchantika，斷善根者）之人沒有涅槃的自性，也應該能夠得到這種觀想，但是一闡提既然沒有這種觀想，所以可知必定需要因緣條件，觀想才可以顯現這種清凈自性，不被客塵所染污。對於三乘（聲聞乘、緣覺乘、菩薩乘）中尚未生起對一乘（Ekayana，唯一佛乘）的信樂，又未能親近善知識等等，乃至四種（四種不清凈的因素）。

【English Translation】 English version For sentient beings with a determined destiny, these two practices are employed. First, regarding the suffering of birth and death, contemplate its faults, taking this as a basis to generate a sense of revulsion in sentient beings whose destiny is not yet determined. Second, regarding the bliss of Nirvana (Nirvana, liberation), contemplate its merits, taking this as a basis to generate in sentient beings whose destiny is not yet determined the desire for happiness. What is the difference between 'desire' (欲, yu), 'seeking' (求, qiu), 'joy' (樂, le), and 'aspiration' (愿, yuan)? Initially, 'desire' is called 'faith' (信, xin). There are four types of faith: first, believing that Nirvana exists; second, believing that Nirvana is inconceivable; third, believing that Nirvana is attainable; fourth, believing that Nirvana possesses immeasurable merits. Possessing these four meanings is why it is called 'desire'. Second, 'seeking' means constantly and diligently striving to attain this Dharma (Dharma, the teachings of the Buddha), without regret, and this is called 'seeking'. Third, 'joy' is contemplating and discerning expedient means that are appropriate or inappropriate. Appropriate expedient means refer to Nirvana; inappropriate expedient means refer to birth and death. Contemplating Nirvana without seeking swift attainment; contemplating birth and death without seeking to abandon them, hence it is called 'joy'. Fourth, 'aspiration' is to make a vow from now until the end of the future, constantly embracing all sentient beings with this vow, never abandoning them, and incorporating all paths followed into the ocean of Bodhi (Bodhi, enlightenment) vows. For the sake of self-benefit, one does not abandon Nirvana; for the sake of benefiting others, one does not abandon birth and death. Therefore, there are two contemplations: first, contemplating the suffering and faults of birth and death; second, contemplating the joy and merits of Nirvana. Therefore, for those with pure faculties, this contemplation can be accomplished due to their pure nature. The term 'pure faculties' includes: first, the aspect of merit (福德分, fude fen); second, the aspect of liberation (解脫分, jietuo fen); third, the aspect of understanding (通達分, tongda fen). The aspect of merit refers to the good roots from past lives that enable one to be born with a body possessing all faculties, making one a vessel for receiving the Dharma. The aspect of liberation refers to having planted seeds of merit that can bring about the fruit of liberation in future lives. The aspect of understanding refers to being able to understand Suchness (真如, zhenru) through the holy path. This is called pure faculties. Such a person, with pure faculties as the condition and pure nature as the cause, can accomplish this contemplation; it is not accomplished without cause and condition. If contemplation were accomplished without these two causes and conditions, it would be without cause and condition. If even an Icchantika (Icchantika, one who has severed their roots of goodness) who lacks the nature of Nirvana could attain this contemplation, but since an Icchantika does not have this contemplation, it is known that contemplation necessarily requires causes and conditions to manifest this pure nature, unpolluted by defilements. For those among the Three Vehicles (聲聞乘, shengwen cheng; 緣覺乘, yuanjue cheng; 菩薩乘, pusa cheng - Shravakayana, Pratyekabuddhayana, Bodhisattvayana) who have not yet generated faith and joy in the One Vehicle (Ekayana, the One Buddha Vehicle), and who have not been able to draw near to virtuous friends, and so on, up to the four types (of impure factors).

聖輪亦未相應。言四輪者。一住如法國土。二依善知識。三調伏自身。四宿植善根。輪有三義。一者未得令得。得令不失。二者能度。從此至彼。從他相續至自相續從自相續復至於他。三者能載。為能從生死得至涅槃。一住善處者。即是能修正行善人所住之處。若於中住恒見此人故得覺意。覺者覺悟。意者善心。因此受持善法等事。故佛說偈言。

無知無善識　　惡友損正行　蜘蛛落乳中　　是乳轉成毒

是名應住如法國土。二近善友善友者。有七分。如偈言。

能施重可信　　能說能忍受　說深為善友　　安弟子善處

七分者。一能施。由能施故令地憐愛。愛故尊重。重故可信。可信故能說。由能說故能忍受外難。能忍受故能說深理。利於善友。由說深法故。能安善友置於善處。若有能備此七德者。可堪依止為善知識。若總論此七。不出三義。一樂憐愍。二聰明。三堪忍。三義若少一種。則非善友。若但憐愍不能聰明。譬如父母雖念子病不能救治。若但聰明無慈愍者。如怨家師不治他疾。若不能堪忍。則自行不足。憐愍聰明亦不成就故。離雖七種合不出三。能施尊重可信。此三屬憐愍攝。能說及說深理。此二屬聰明攝。能忍屬堪忍攝。安善處並通三種。其聰明者。表離愚癡。能堪忍者。表

【現代漢語翻譯】現代漢語譯本：聖輪（Arya-cakra，高尚的輪子）也未相應。所說的四輪是：一、安住于如法的國土；二、依止善知識（Kalyāṇa-mitra，良師益友）；三、調伏自身；四、宿世種植善根。輪有三種含義：一、未得到的令其得到，已得到的令其不失去；二、能夠度越，從此岸到彼岸，從他人相續到自身相續，從自身相續又到他人相續；三、能夠承載，能夠從生死到達涅槃（Nirvana，寂滅）。一、安住善處，就是能夠修正行為的善人所居住的地方。如果住在這裡，經常見到這些人，因此能夠覺悟善意。覺，就是覺悟；意，就是善心。因此能夠受持善法等事。所以佛說偈語：『無知無善識，惡友損正行，蜘蛛落乳中，是乳轉成毒。』這就是所謂的應安住于如法的國土。二、親近善友。善友有七種品德，如偈語所說：『能施重可信，能說能忍受，說深為善友，安弟子善處。』這七種品德是：一、能夠佈施。由於能夠佈施，使人憐愛。因為愛，所以尊重。因為尊重，所以可信。因為可信，所以能夠說法。由於能夠說法，所以能夠忍受外來的困難。能夠忍受，所以能夠說深刻的道理，利益善友。由於說深刻的佛法，能夠安置善友于善處。如果有人能夠具備這七種品德，就可以依靠他作為善知識。如果總的來說這七種品德，不出三種含義：一、樂於憐憫；二、聰明；三、堪能忍受。如果缺少其中一種，就不是善友。如果只是憐憫而不能聰明，譬如父母雖然憐念孩子的疾病卻不能救治。如果只是聰明而沒有慈悲憐憫，如怨家之師不會醫治他人的疾病。如果不能堪能忍受，那麼自身的修行尚且不足，憐憫和聰明也不能成就。所以，雖然說了七種品德，合起來也不出這三種。能夠佈施、尊重、可信，這三種屬於憐憫的範疇。能夠說法以及說深刻的道理，這兩種屬於聰明的範疇。能夠忍受屬於堪忍的範疇。安置善友于善處，則貫通這三種品德。其中的聰明，代表遠離愚癡；能夠堪忍，代表……

【English Translation】 English version: The Arya-cakra (Noble Wheel) is also not in accordance. The four wheels mentioned are: 1. Dwelling in a Dharma-abiding country; 2. Relying on a Kalyāṇa-mitra (virtuous friend); 3. Subduing oneself; 4. Planting good roots in past lives. A wheel has three meanings: 1. Causing the unobtained to be obtained, and causing the obtained not to be lost; 2. Being able to cross over, from this shore to the other shore, from the continuum of others to one's own continuum, and from one's own continuum back to others; 3. Being able to carry, being able to go from Samsara (birth and death) to Nirvana (liberation). 1. Dwelling in a good place is the place where virtuous people who can correct their behavior live. If one lives there and constantly sees these people, one can awaken good intentions. 'Awakening' means enlightenment; 'intention' means good heart. Therefore, one can uphold good Dharma and other things. So the Buddha said in a verse: 'Without knowledge or good discernment, evil friends harm righteous conduct; if a spider falls into milk, the milk turns into poison.' This is what is meant by dwelling in a Dharma-abiding country. 2. Befriending virtuous friends. A virtuous friend has seven qualities, as the verse says: 'Generous, respected, trustworthy, able to speak, able to endure, speaking profoundly as a virtuous friend, placing disciples in a good place.' These seven qualities are: 1. Being able to give. Because of being able to give, people feel affection. Because of affection, they respect. Because of respect, they are trustworthy. Because of being trustworthy, they are able to speak Dharma. Because of being able to speak Dharma, they are able to endure external difficulties. Being able to endure, they are able to speak profound principles, benefiting virtuous friends. Because of speaking profound Dharma, they can place virtuous friends in a good place. If someone can possess these seven qualities, one can rely on them as a Kalyāṇa-mitra (virtuous friend). If we discuss these seven qualities in general, they do not go beyond three meanings: 1. Being happy to have compassion; 2. Being intelligent; 3. Being able to endure. If one of these three is lacking, then they are not a virtuous friend. If one is only compassionate but not intelligent, it is like parents who pity their child's illness but cannot cure it. If one is only intelligent but has no compassion, like a teacher who is an enemy, they will not cure others' illnesses. If one cannot endure, then one's own practice is insufficient, and compassion and intelligence cannot be achieved. Therefore, although seven qualities are mentioned, they do not go beyond these three when combined. Being able to give, being respected, and being trustworthy, these three belong to the category of compassion. Being able to speak Dharma and speaking profound principles, these two belong to the category of intelligence. Being able to endure belongs to the category of endurance. Placing virtuous friends in a good place encompasses all three qualities. Intelligence represents being free from ignorance; being able to endure represents...

異凡夫。三憐愍者。表異二乘。唯佛世尊備此三德。故堪為眾生真善知識。三調伏自身心者。如正教行。聞時無散亂心。思時無輕慢心。修時無顛倒心。若不自調伏身心者。善處善友。則無所用。四宿植善根者。以為解脫分故。修善根。善根者。謂信戒聞舍智。信者不離三寶正念。戒者為不離善道。聞者自聞令他聞。不令他倒聞。不障他聞。因四聞故。今世得聞及思修等。可為法器。三慧具足。舍者有二。一由昔舍物施他。今則損於貪愛。二由昔舍法施人。今則輕滅無明。由此舍故貪愛無明並稍輕薄。以是因緣得解脫果。智者是人先世已曾思擇三寶四諦故。於此生得世正見。乃至盡智及無生智。如是之人。雖具三輪。若無宿善。今生五根。則不具足。便是生於八難等處。故知若無宿世善根。則前三輪無所複用。總此四義。譬之為輪四若少一輪。則不成解脫之名。無由得立。由此四法和合故能得解脫道者。如輪能運能轉。至解脫時無復此能如聖王輪。備有四物。所謂轂輞輻軸。若無此四輪則不成。以是義故。若未與四輪相應者。是時厭離生死觀及涅槃功德觀並不得成。故經中說。一闡提人墮邪定聚。有二種身。一本性法身。二隨意身。佛日慧光照此二身。法身者。即真如理。隨意身者。即從如理起佛光明為憐愍闡提二身

【現代漢語翻譯】現代漢語譯本不同於凡夫俗子之處在於，具備三種憐憫之心。這三種憐憫之心，彰顯了與聲聞、緣覺二乘的不同。唯有佛陀世尊才具備這三種德行，因此堪為眾生真正的善知識。所謂調伏自身心，指的是如法修行。聽聞佛法時，沒有散亂之心；思惟佛法時，沒有輕慢之心；修習佛法時，沒有顛倒之心。如果不能調伏自身心，那麼再好的環境，再好的善友，也無濟於事。宿世種下善根，是爲了獲得解脫的根本原因。修習善根，所謂的善根，指的是信、戒、聞、舍、智。信，指的是不離三寶的正念；戒，指的是不離善道；聞，指的是自己聽聞佛法，也令他人聽聞佛法，不令他人顛倒聽聞佛法，不障礙他人聽聞佛法。因為這四種聽聞的緣故，今生才能聽聞、思惟、修習佛法，堪為法器，具備聞、思、修三慧。舍，有兩種。一是由於過去捨棄財物佈施他人，今生則能減少貪愛；二是由於過去捨棄佛法佈施他人，今生則能輕滅無明。由於這種捨棄的緣故，貪愛和無明都稍微減輕。因為這樣的因緣，才能獲得解脫的果報。智，指的是這個人前世已經思擇過三寶、四諦，因此今生才能獲得世間的正見，乃至盡智和無生智。像這樣的人，即使具備三輪（說法輪、神通輪、記心輪），如果沒有宿世的善根，今生的五根（眼根、耳根、鼻根、舌根、身根）就不具足，就會生於八難等處。所以要知道，如果沒有宿世的善根，那麼前面的三輪也就無所用處。總而言之，這四種意義，譬如車輪的四個部分，如果缺少一個輪子，就不能成就解脫之名，無法建立。由於這四種法和合的緣故，才能獲得解脫之道，就像車輪能夠運轉一樣。到達解脫的時候，就沒有這種運轉的功能了，就像聖王之輪，具備四種東西，所謂的轂、輞、輻、軸。如果沒有這四種東西，車輪就不能成立。因為這個緣故，如果還沒有與四輪相應，那麼厭離生死的觀想以及涅槃功德的觀想都不能成就。所以經中說，一闡提（斷善根的人）墮入邪定聚（註定墮落的人群），有兩種身，一是本性法身（真如理體），二是隨意身（隨業力而顯現的身）。佛日慧光照耀這兩種身。法身，就是真如理體。隨意身，就是從真如理體生起的佛光明，爲了憐憫一闡提的兩種身。

【English Translation】 English version Different from ordinary beings is the possession of three kinds of compassion. These three kinds of compassion distinguish them from the two vehicles of Śrāvakas and Pratyekabuddhas. Only the Buddha, the World Honored One, possesses these three virtues, and therefore is worthy of being a true good friend to sentient beings. To tame one's own body and mind means to practice according to the Dharma. When hearing the Dharma, there is no scattered mind; when contemplating the Dharma, there is no contemptuous mind; when practicing the Dharma, there is no inverted mind. If one cannot tame one's own body and mind, then even the best environment and the best good friends are of no use. Planting good roots in past lives is the fundamental cause for attaining liberation. Cultivating good roots, the so-called good roots, refers to faith (śraddhā), discipline (śīla), learning (śruta), generosity (tyāga), and wisdom (prajñā). Faith refers to not being separated from the right mindfulness of the Three Jewels; discipline refers to not being separated from the path of goodness; learning refers to oneself hearing the Dharma and also causing others to hear the Dharma, not causing others to hear the Dharma in a distorted way, and not obstructing others from hearing the Dharma. Because of these four kinds of hearing, one can hear, contemplate, and practice the Dharma in this life, and be worthy of being a vessel of the Dharma, possessing the three wisdoms of hearing, contemplation, and practice. Generosity has two aspects. One is that because of giving away possessions to others in the past, one can reduce greed and attachment in this life; the other is that because of giving away the Dharma to others in the past, one can lighten ignorance in this life. Because of this giving, greed, attachment, and ignorance are all slightly reduced. Because of this cause and condition, one can attain the fruit of liberation. Wisdom refers to the fact that this person has already contemplated the Three Jewels and the Four Noble Truths in past lives, and therefore can attain right view in this life, even to the point of exhaustive knowledge (kṣaya-jñāna) and unproduced knowledge (anutpāda-jñāna). A person like this, even if possessing the three wheels (of teaching, miraculous powers, and knowing others' minds), if lacking good roots from past lives, will not have complete five faculties (eye, ear, nose, tongue, and body) in this life, and will be born in the eight difficulties (aṣṭāvināśa) and other such places. Therefore, one should know that if there are no good roots from past lives, then the previous three wheels are of no use. In summary, these four meanings are like the four parts of a wheel. If one wheel is missing, the name of liberation cannot be achieved, and it cannot be established. Because these four dharmas are combined, one can attain the path of liberation, just like a wheel can turn. When one reaches liberation, there is no longer this function of turning, just like the wheel of a holy king, which possesses four things, namely the hub (nābhi), the rim (nemi), the spokes (ara), and the axle (akṣa). Without these four things, the wheel cannot be established. For this reason, if one has not yet corresponded with the four wheels, then the contemplation of renouncing birth and death and the contemplation of the merits of Nirvāṇa cannot be achieved. Therefore, the sūtra says that an icchantika (one who has severed their roots of goodness) falls into the assembly of those with fixed wrongness (mithyāniyata-rāśi), and has two kinds of bodies: one is the body of essential nature (svabhāva-dharmakāya), which is the principle of Suchness (tathatā), and the other is the body of volition (nirmāṇa-kāya), which is the body manifested according to karma. The light of the Buddha's wisdom shines upon these two kinds of bodies. The body of essential nature is the principle of Suchness. The body of volition is the Buddha's light arising from the principle of Suchness, in order to have compassion for the two kinds of bodies of the icchantika.

者。一為令法身得生。二為令加行得長修菩提行。故觀得成。復有經說。闡提眾生決無般涅槃性。若爾二經便自相違。會此二說。一了一不了。故不相違。言有性者。是名了說。言無性者。是不了說。故佛說若不信樂大乘名一闡提。欲令舍離一闡提心故。說作闡提時決無解脫。若有眾生有自性清凈凈永不得解脫者。無有是處。故佛觀一切眾生有自性故。后時決得清凈法身。故經偈言。

聰明人次第　　數數細細修　除滅自身垢　　如金師鍊金

聰明人次第者。明此人有解不倒修能如次學。數數者。時無暫舍。恒自研求。細細者。從微至著。如聞思修慧細細而習。除滅自垢者。稍除無明重輕諸惑。令清凈本性。永得顯現故。說猶如金師能煉于金。除諸滓璞金。得凈光明。

佛性論卷第二大正藏第 31 冊 No. 1610 佛性論

佛性論卷第三

天親菩薩造

陳天竺三藏真諦譯

辯相分第四中總攝品第五

複次總攝義應知。攝有二種。一者由因。二者由果。由因攝者。是如來性清凈。有四種因。三種法與三譬。相似故取海為喻。三法者。一法身清凈因。二佛智德生因。三佛恩德因。法身清凈因者。修習信樂大乘。應知。佛智德生因者。修習般若及禪定。應

【現代漢語翻譯】者。一是為令法身（Dharmakaya，佛的法身）得以產生。二是為令加行（preparatory practices）得以增長，修習菩提行（Bodhi practices）。所以觀修得以成就。又有經典說，一闡提（Icchantika，斷善根者）眾生決然沒有般涅槃（Parinirvana，完全的涅槃）的自性。如果這樣，這兩部經典就自相矛盾了。調和這兩種說法，一種是究竟的說法，一種是不究竟的說法，所以不相違背。說有自性（Svabhava）的，這是究竟的說法。說沒有自性的，這是不究竟的說法。所以佛說如果不信樂大乘（Mahayana，大乘佛教），就叫做一闡提，想要讓他們舍離一闡提的心，所以說成為一闡提時決然沒有解脫。如果有眾生有自性清凈，永遠不得解脫的，沒有這樣的道理。所以佛觀察一切眾生有自性，後來必定得到清凈法身。所以經典偈頌說：『聰明人次第，數數細細修，除滅自身垢，如金師鍊金。』聰明人次第，說明此人有理解，不顛倒修習，能夠按照次第學習。數數，是說時間上沒有暫時的捨棄，恒常自己研究探求。細細，是從微小到顯著，如聞、思、修慧（hearing, thinking, and meditation wisdom）細緻地修習。除滅自身垢，是說逐漸去除無明（Avidya，無知）的輕重各種迷惑，令清凈的本性，永遠得以顯現，所以說猶如金匠能夠冶煉黃金，去除各種雜質，黃金得到清凈光明。佛性論卷第二大正藏第 31 冊 No. 1610 佛性論佛性論卷第三天親菩薩（Vasubandhu）造陳天竺三藏真諦（Paramārtha）譯辯相分第四中總攝品第五再次，總攝的意義應當瞭解。總攝有兩種，一種是由因，一種是由果。由因總攝，是如來性（Tathagatagarbha，如來藏）清凈。有四種因，三種法與三種譬喻，相似的緣故，取海作為比喻。三種法是：一、法身清凈因；二、佛智德生因；三、佛恩德因。法身清凈因，是修習信樂大乘，應當瞭解。佛智德生因，是修習般若（Prajna，智慧）以及禪定（Dhyana，冥想）。

【English Translation】 He. One is to enable the Dharmakaya (Dharmakaya, the body of the Buddha's law) to be born. The second is to enable the preparatory practices to grow and cultivate Bodhi practices. Therefore, contemplation is accomplished. Furthermore, some sutras say that Icchantika (Icchantika, those who have severed their roots of goodness) beings certainly do not have the nature of Parinirvana (Parinirvana, complete Nirvana). If so, these two sutras contradict each other. To reconcile these two statements, one is the ultimate statement, and the other is the non-ultimate statement, so they do not contradict each other. To say that there is Svabhava (Svabhava, inherent existence) is the ultimate statement. To say that there is no Svabhava is the non-ultimate statement. Therefore, the Buddha said that if one does not believe in Mahayana (Mahayana, the Great Vehicle), it is called Icchantika, wanting them to abandon the mind of Icchantika, so it is said that when one becomes Icchantika, there is certainly no liberation. If there are beings who have self-nature purity and can never be liberated, there is no such reason. Therefore, the Buddha observes that all beings have self-nature, and later they will surely attain the pure Dharmakaya. Therefore, the sutra verse says: 『The wise person gradually, repeatedly and meticulously cultivates, removing the defilements of oneself, like a goldsmith refining gold.』『The wise person gradually』 means that this person has understanding, does not cultivate in a reversed way, and can learn in order. 『Repeatedly』 means that there is no temporary abandonment in time, and one constantly researches and explores oneself. 『Meticulously』 means from the subtle to the obvious, such as hearing, thinking, and meditation wisdom being cultivated meticulously. 『Removing the defilements of oneself』 means gradually removing the heavy and light delusions of Avidya (Avidya, ignorance), so that the pure original nature can be manifested forever, so it is said to be like a goldsmith who can refine gold, remove various impurities, and the gold obtains pure light. Treatise on Buddha-Nature, Volume 2 Taisho Tripitaka, Volume 31, No. 1610, Treatise on Buddha-Nature Treatise on Buddha-Nature, Volume 3 Composed by Bodhisattva Vasubandhu Translated by Tripiṭaka Master Paramārtha of Chen Tianzhu Chapter 4 on Distinguishing Characteristics, Section 5 on General Summary Furthermore, the meaning of general summary should be understood. There are two types of general summary, one is by cause, and the other is by effect. General summary by cause is the purity of the Tathagatagarbha (Tathagatagarbha, Buddha-nature). There are four causes, three dharmas and three metaphors, which are similar, so the sea is taken as a metaphor. The three dharmas are: first, the cause of the purity of the Dharmakaya; second, the cause of the birth of Buddha's wisdom and virtue; third, the cause of Buddha's grace and virtue. The cause of the purity of the Dharmakaya is the cultivation of faith and joy in the Mahayana, which should be understood. The cause of the birth of Buddha's wisdom and virtue is the cultivation of Prajna (Prajna, wisdom) and Dhyana (Dhyana, meditation).

知。恩德因者。修習菩薩大悲。應知。修習信樂大乘者。與器相似。此中有無量定慧。大寶所遍滿故。故說與器相似。修習般若禪定與寶相似者。般若無分別故。禪定不可思惟。功德所依止故。般若如凈寶。禪定如如意寶。修習菩薩大悲如清凈水。於一切世間眾生。潤滑一味故。譬如大海唯一鹹味。菩薩大悲潤諸眾生亦復如是。故此三法于因地中。為所依能依。故說總攝。名如來法海。是名因攝。次由果攝者。明如來法身有三種法與三譬。相似故能總攝三譬。相似者。如日有三。一體。二光。三明。此與三身相似故。三法者。一神通。二流滅。三顯凈。一神通者。譬日有明能除障自境界無明之暗。以為事用故。與日明相似。二流滅者。謂盡無生智慧燒除業煩惱。令無餘以為事用故。與日光相似。所言滅者。即是真智正能除惑故。與滅名盡者。即惑無時名為解脫故與盡稱。三顯凈者。謂盡無生境名轉依。極清凈故。無垢故。澄靜故。與日輪相似。清凈者。解脫障滅故。無垢者。一切智障滅故。澄靜者。客塵所不能染。以本性清凈故。轉依者。勝聲聞獨覺菩薩三人所依止法故。又有四種相。應知。一者為生依。二滅依。三善熟思量果。四法界清凈相。一生依者。佛無分別道相續依止。若不緣此法。無分別道即不得生。以依

【現代漢語翻譯】現代漢語譯本應知，恩德的起因在於修習菩薩的大悲心。應知，修習並信樂大乘佛法的人，就像一個器皿，其中遍滿了無量的禪定和智慧，如同大寶藏一般。所以說與器皿相似。修習般若（prajna，智慧）禪定與寶藏相似，是因為般若沒有分別心，禪定不可思議，是功德所依止之處。般若就像清凈的寶物，禪定就像如意寶。修習菩薩的大悲心就像清凈的水，對於一切世間的眾生，都有潤澤和同一的味道，譬如大海只有鹹味。菩薩的大悲心潤澤眾生也是如此。所以這三種法在因地中，是所依和能依的關係，所以說總攝，名為如來法海。這是名為因攝。其次是由果攝，說明如來的法身有三種法與三種譬喻相似，所以能夠總攝這三種譬喻。相似之處在於，如太陽有三方面：一是本體，二是光芒，三是光明。這與法身的三種法相似。這三種法是：一神通，二流滅，三顯凈。一神通，譬如太陽的光明能夠消除障礙，以自身境界的無明之暗為事用，所以與太陽的光明相似。二流滅，是指盡無生智（jnana，智慧）能夠燒除業和煩惱，使之沒有剩餘，作為其作用，所以與太陽的光芒相似。所說的『滅』，就是真智真正能夠去除迷惑，所以稱為『滅』；名為『盡』，就是迷惑沒有時間性，稱為解脫，所以稱為『盡』。三顯凈，是指盡無生的境界名為轉依，極其清凈，沒有污垢，澄澈平靜，與太陽的輪廓相似。清凈，是因為解脫了障礙；沒有污垢，是因為一切智的障礙消除了；澄澈平靜，是因為客塵不能夠沾染，因為本性清凈。轉依，是勝過聲聞（sravaka，聽聞佛法者）、獨覺（pratyekabuddha，獨自覺悟者）、菩薩（bodhisattva，立志成佛的修行者）三人所依止的法。又有四種相，應當知道。一是為生依，二是滅依，三是善熟思量果，四是法界清凈相。一生依，是佛的無分別道相續依止。如果不憑藉此法，無分別道就不能產生，因為依靠它。

【English Translation】 English version It should be known that the cause of grace and virtue lies in cultivating the great compassion of a Bodhisattva (bodhisattva, one who seeks enlightenment). It should be known that those who cultivate and have faith in the Mahayana (Mahayana, the Great Vehicle) Buddhism are like vessels, filled with immeasurable samadhi (samadhi, meditative consciousness) and prajna (prajna, wisdom), like a great treasure. Therefore, it is said to be similar to a vessel. The cultivation of prajna-samadhi is similar to a treasure because prajna is without discrimination, and samadhi is inconceivable, the basis upon which merits rely. Prajna is like a pure treasure, and samadhi is like a wish-fulfilling jewel. Cultivating the great compassion of a Bodhisattva is like pure water, providing moisture and a single flavor to all beings in the world, just as the ocean has only a salty taste. The great compassion of a Bodhisattva moistens all beings in the same way. Therefore, these three dharmas (dharma, teachings) in the causal stage are the relied-upon and the relying, so it is said to be all-encompassing, called the Tathagata (Tathagata, the thus-gone one) Dharma Sea. This is called cause-encompassing. Next is the result-encompassing, explaining that the Dharmakaya (Dharmakaya, the body of the Dharma) of the Tathagata has three dharmas similar to three metaphors, so it can encompass these three metaphors. The similarity lies in that the sun has three aspects: one is the essence, two is the light, and three is the brightness. This is similar to the three dharmas of the Dharmakaya. These three dharmas are: one is supernormal power, two is flowing extinction, and three is manifest purity. One, supernormal power, is like the brightness of the sun that can eliminate obstacles, using the darkness of ignorance in its own realm as its function, so it is similar to the brightness of the sun. Two, flowing extinction, refers to the wisdom of exhaustion of birth that can burn away karma (karma, action and its consequences) and afflictions, leaving nothing remaining, as its function, so it is similar to the light of the sun. The so-called 'extinction' is that true wisdom can truly remove delusion, so it is called 'extinction'; called 'exhaustion' is that delusion is timeless, called liberation, so it is called 'exhaustion'. Three, manifest purity, refers to the realm of exhaustion of birth called transformation of the basis, extremely pure, without defilement, clear and tranquil, similar to the disc of the sun. Purity is because the obstacles of liberation are extinguished; without defilement is because the obstacles of all-knowing wisdom are eliminated; clear and tranquil is because the dust of the senses cannot contaminate it, because its nature is pure. Transformation of the basis is the dharma relied upon by the sravaka (sravaka, a hearer of the teachings), pratyekabuddha (pratyekabuddha, a solitary buddha), and Bodhisattva. There are also four aspects that should be known. One is the reliance for arising, two is the reliance for extinction, three is the fruit of well-ripened contemplation, and four is the pure aspect of the Dharmadhatu (Dharmadhatu, the realm of Dharma). One, the reliance for arising, is the continuous reliance on the non-discriminating path of the Buddha. If not relying on this dharma, the non-discriminating path cannot arise, because it relies on it.

緣此故。名此法為道生依。二滅依者。一切諸惑及習氣究竟滅不生。無所依止故。若不依此轉依法究竟滅惑者。則聲聞獨覺與佛滅惑不異。由不同故。故知。此法為究竟滅惑依止。三善熟思量果者。善正通達。長時恭敬。無間無餘等修習所知真如。是轉依果。若在道中。轉依為因。若在道后。即名為果。若轉依非是善熟思量果者。則諸佛自性應更熟思量。更滅更凈。而不然者。故知轉依為善熟思量之果。四法界清凈相者。一切妄想于中滅盡故。此法界過思量過言說所顯現故。故以法界清凈為相。此即心行處滅。言語道斷。不可詮詺。方是得無所得真如理故。複次如來轉依有八種法攝持。應知。八法者。一不可思量。二無二。三無分別。四清凈。五照了因。六對治。七離欲。八離欲因。此八合有二意。一離欲。是滅諦。二離欲因。即是道諦。前不可思量等三句屬滅諦攝。次清凈等三句屬道諦攝。初離欲有三句。一者云何不可思量。于有無等四句。覺觀思量。不能通達故。一切眾生言語名句味等。不能詮辯故。唯聖人無分別智所證知故。故名不可思量。二無二者。如經中說。舍利弗。諸佛法身無二法。無分別法。所言二者。煩惱及業。是名為二。如來法身無此二法。故名無二。三無分別。分別者。煩惱業家習不正思惟。由

【現代漢語翻譯】現代漢語譯本因此，這個法被稱為『道生依』。二、『滅依』是指，一切諸惑（煩惱）及習氣究竟滅盡不再生起，沒有任何依止之處。如果不是依靠這個『轉依法』來究竟滅除煩惱，那麼聲聞（Śrāvaka）和獨覺（Pratyekabuddha）的滅惑就與佛（Buddha）沒有區別了。正因為不同，所以可知，這個法是究竟滅除煩惱的依止。三、『善熟思量果』是指，善巧、正直地通達，長時間恭敬、無間斷、無遺餘地修習所知的真如（Tathātā），這就是『轉依』的果。如果在修道過程中，『轉依』是因；如果在修道之後，就稱為果。如果『轉依』不是『善熟思量』的果，那麼諸佛的自性應該需要更進一步的熟思量，需要更進一步的滅除和清凈，但事實並非如此，所以可知『轉依』是『善熟思量』的果。四、『法界清凈相』是指，一切妄想在其中滅盡的緣故。這個法界（Dharmadhātu）超越了思量，超越了言說所能顯現的範圍。因此，以法界的清凈作為它的相。這就是心行處滅，言語道斷，不可詮釋命名，才能證得無所得的真如理。其次，如來的『轉依』有八種法攝持，應當知曉。這八種法是：一、不可思量；二、無二；三、無分別；四、清凈；五、照了因；六、對治；七、離欲；八、離欲因。這八種法合起來有兩種含義：一、離欲，是滅諦（Nirodha-satya）；二、離欲因，即是道諦（Mārga-satya）。前面的『不可思量』等三句屬於滅諦所攝。其次的『清凈』等三句屬於道諦所攝。最初的『離欲』有三句：一、什麼叫做『不可思量』？對於有無等四句，覺觀思量都不能通達的緣故。一切眾生的言語名句味等，都不能詮釋辯白的緣故。唯有聖人的無分別智所證知的緣故，所以名為『不可思量』。二、『無二』是指，如經中所說：『舍利弗（Śāriputra），諸佛的法身（Dharmakāya）是無二法，無分別法。』所說的『二』，是指煩惱（Kleśa）及業（Karma），這被稱為『二』。如來的法身沒有這兩種法，所以名為『無二』。三、『無分別』是指，分別就是煩惱、業、家習、不正思惟，由於...

【English Translation】 English version Therefore, this Dharma is named 'Dharma-born-of-reliance'. Secondly, 'Cessation-reliance' means that all afflictions (Kleśa) and habitual tendencies are completely extinguished and no longer arise, with no place to rely on. If one does not rely on this 'Transformation-Dharma' to ultimately extinguish afflictions, then the extinction of afflictions by Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) would be no different from that of Buddhas (Buddha). Precisely because they are different, it can be known that this Dharma is the reliance for the ultimate extinction of afflictions. Thirdly, 'Fruit of well-matured contemplation' refers to skillful and upright thorough understanding, long-term reverence, continuous and complete cultivation of the Suchness (Tathātā) that is known. This is the fruit of 'Transformation-reliance'. If in the process of cultivation, 'Transformation-reliance' is the cause; if after the path, it is called the fruit. If 'Transformation-reliance' is not the fruit of 'well-matured contemplation', then the self-nature of all Buddhas should require further well-matured contemplation, further extinction and purification, but this is not the case, so it can be known that 'Transformation-reliance' is the fruit of 'well-matured contemplation'. Fourthly, 'Aspect of the pure Dharmadhātu' means that all delusions are extinguished within it. This Dharmadhātu (Dharmadhātu) transcends the scope that thought and speech can reveal. Therefore, the purity of the Dharmadhātu is taken as its aspect. This is where the activity of the mind ceases, the path of language is cut off, and it cannot be explained or named, only then can one attain the Suchness principle of no attainment. Furthermore, the Tathāgata's 'Transformation-reliance' is upheld by eight Dharmas, which should be known. These eight Dharmas are: 1. Inconceivable; 2. Non-dual; 3. Non-discriminating; 4. Pure; 5. Illuminating cause; 6. Antidote; 7. Free from desire; 8. Cause of freedom from desire. These eight together have two meanings: 1. Freedom from desire is the Truth of Cessation (Nirodha-satya); 2. The cause of freedom from desire is the Truth of the Path (Mārga-satya). The preceding three phrases, 'Inconceivable' etc., belong to the Truth of Cessation. The following three phrases, 'Pure' etc., belong to the Truth of the Path. The initial 'Freedom from desire' has three phrases: 1. What is meant by 'Inconceivable'? Because sentient beings' perception and contemplation cannot penetrate the four possibilities of existence and non-existence. Because the words, names, tastes, etc. of all sentient beings cannot explain or defend it. Because it is only known by the non-discriminating wisdom of the sages, therefore it is called 'Inconceivable'. 2. 'Non-dual' means, as it is said in the sutra: 'Śāriputra (Śāriputra), the Dharmakāya (Dharmakāya) of all Buddhas is a non-dual Dharma, a non-discriminating Dharma.' The 'duality' that is spoken of refers to afflictions (Kleśa) and karma (Karma), which are called 'duality'. The Dharmakāya of the Tathāgata does not have these two Dharmas, therefore it is called 'Non-dual'. 3. 'Non-discriminating' means that discrimination is affliction, karma, family habits, and incorrect thinking, due to...

不正思惟故起二。由通達自性故滅二。是二及分別。不應不行。不應者。上心煩惱不相應共行。不行者。隨眠煩惱不共隨行。即不應不行。此二處故。故說如來法身苦滅究竟永無生起。云何如此。非為除滅一法故名為滅。以本來不生故名為滅。如無上依經中說。阿難。于無生無滅法中。心意及識。決定不生故。

釋曰。心者即六識心。意者阿陀那識。識者阿梨耶識。於此三中。不得生故。此中若無三識。則無分別。分別既無。亦無不正思惟等。既無三識。則不得起無明。是以如來法身離不正思惟故。則不起無明。若不起無明。十二有分不為生緣故名不生。又勝鬘經說。是苦滅者。非滅壞法。名為苦滅。壞者破三界見諦。得有餘涅槃。滅者除四種生死思惟煩惱。得無餘涅槃故言滅。壞由苦滅名。無始時節。非作非生。無滅離盡。常住恒寂。湛然自性清凈解脫。一切煩惱㲉功德。過恒沙數。相攝非相離。不捨離智不可思惟。與如來法相應。如來法身諸佛所說。是如來法身說名離欲。二離欲因者。為得此法身見諦道修道所攝。由境界故說無分別智。有三義。與日相似。無流清凈故。與日輪相似。能照了一切境界故。與日明相似。能對治一切真見暗障故。與日光相似。

釋曰。真見暗障者。謂具足想。煩惱難。業

【現代漢語翻譯】現代漢語譯本：由於不正思惟，生起二法（二取，能取和所取）。由於通達自性，滅除二法。這二法以及分別，不應不行，不應是指上心煩惱不相應而共同活動。不行是指隨眠煩惱不共同隨行。即不應不行，因為這兩個處所的緣故。所以說如來法身苦滅，究竟永無生起。如何是這樣呢？不是爲了除滅一法而名為滅，而是以本來不生，所以名為滅。如《無上依經》中說：『阿難，于無生無滅法中，心意及識，決定不生故。』

解釋說：心，即六識心。意，指阿陀那識（末那識）。識，指阿梨耶識（阿賴耶識）。於此三者之中，不得生起。此中若無三識，則無分別。分別既然沒有，也就沒有不正思惟等。既然沒有三識，則不得生起無明。因此，如來法身遠離不正思惟，則不起無明。若不起無明，十二有分（十二因緣）不作為生起的因緣，所以名為不生。又《勝鬘經》說：『這苦滅，不是滅壞法，名為苦滅。』壞，是指破三界見諦，得到有餘涅槃。滅，是指除四種生死思惟煩惱，得到無餘涅槃，所以說滅。壞由苦滅而得名。無始時節，非作非生，無滅離盡，常住恒寂，湛然自性清凈解脫，一切煩惱離功德，過恒河沙數，相攝非相離，不捨離智不可思惟，與如來法相應。如來法身是諸佛所說，這如來法身說名離欲。二離欲因，是爲了得到此法身，見諦道修道所攝。由於境界的緣故，說無分別智有三義，與太陽相似：無流清凈故，與日輪相似；能照了一切境界故，與日明相似；能對治一切真見暗障故，與日光相似。

解釋說：真見暗障，是指具足想、煩惱難、業。

【English Translation】 English version: Because of improper thinking, two arise (twofold grasping, the grasper and the grasped). Because of understanding self-nature, the two are extinguished. These two and discriminations should not be non-acting. 'Should not' refers to the upper mind afflictions not corresponding and acting together. 'Non-acting' refers to the dormant afflictions not accompanying and following. That is, 'should not be non-acting' because of these two places. Therefore, it is said that the Dharmakaya (body of the Dharma) of the Tathagata (one thus gone) is the extinction of suffering, ultimately and eternally without arising. How is it so? It is not called extinction because of eliminating one dharma (phenomenon), but it is called extinction because it originally does not arise. As it is said in the Anuttara-āśraya-sūtra (The Sutra of the Supreme Reliance): 'Ananda (one of the ten principal disciples of the Buddha), in the dharma of no arising and no extinction, mind, intention, and consciousness are definitely not produced.'

Explanation: 'Mind' refers to the six consciousnesses. 'Intention' refers to the Adana-vijnana (storehouse consciousness). 'Consciousness' refers to the Alaya-vijnana (foundational consciousness). Within these three, arising is not possible. If there are no three consciousnesses here, there is no discrimination. Since discrimination is absent, there is also no improper thinking, etc. Since there are no three consciousnesses, ignorance cannot arise. Therefore, the Dharmakaya of the Tathagata is free from improper thinking, and thus ignorance does not arise. If ignorance does not arise, the twelve nidanas (links of dependent origination) do not serve as conditions for arising, hence it is called non-arising. Furthermore, the Śrīmālādevī Siṃhanāda Sūtra (The Sutra of the Lion's Roar of Queen Srimala) says: 'This extinction of suffering is not the destruction of dharma, it is called the extinction of suffering.' 'Destruction' refers to breaking the seeing of truth in the three realms, attaining Nirvana with remainder. 'Extinction' refers to eliminating the four kinds of afflictions of thoughts in samsara (cycle of rebirth), attaining Nirvana without remainder, hence it is called extinction. Destruction is named by the extinction of suffering. From beginningless time, it is neither made nor born, without extinction, separation, or exhaustion, constantly abiding in eternal stillness, its nature is clear and pure liberation, all afflictions are apart from merits, beyond countless sands of the Ganges, mutually inclusive and not separate, not abandoning or separating from wisdom, inconceivable, corresponding to the Dharma of the Tathagata. The Dharmakaya of the Tathagata is what all Buddhas speak of, this Dharmakaya of the Tathagata is called detachment from desire. The two causes of detachment from desire are to attain this Dharmakaya, encompassed by the path of seeing truth and the path of cultivation. Because of the realm, it is said that non-discriminating wisdom has three meanings, similar to the sun: without flow and pure, similar to the sun's disc; able to illuminate all realms, similar to the sun's brightness; able to counteract all obscurations of true seeing, similar to the sun's light.

Explanation: 'Obscurations of true seeing' refers to complete thought, difficulty of afflictions, and karma.

難。果報難。具足想者。以隨眠煩惱為因。五塵欲為緣。不正思惟為俱起因。具此三故。名為具足想。是暗障如實不見不知。離欲法身一界故。即得生起。如此應見應知。如來法身離欲。云何見知。謂如實思量不見想。及不見境。境者名分別性。想名依他。不見分別依他二性故。名為真實見知一界。又想者人。境者法。不見此人法想境故名二空。如是一切諸法。如來悉見悉知。由平等平等已通達如真實故。境智等無增減是名平等觀。此觀能除真實見暗障。是如來法身至得家因。見修二道所攝故。以是義故。此離欲因。不離二修。而得成就。二修者。一如理修。二如量修。故世間所知。唯有二種。一人二法。若能通達此二空者。則為永得應如實際。是故名為如理。如量際者。窮源達性。究法界源故名為際。如理修者。不壞人法。何以故。如此人法本來妙極寂靜為性故。無增無減。離有離無。寂靜相者。自性清凈諸惑本來無生。見此二空名寂靜相。自性清凈心名為道諦。惑本無生凈心不執名為滅諦是心有自性清凈。及有煩惱惑障。如此兩法。無流界中。善心噁心獨自行故。於一念中。兩心不相應故。此兩法難可通達。如勝鬘經說。世尊。善心念念滅不住。諸惑不能染噁心唸唸滅。諸惑亦不染。世尊。煩惱不觸心。心不觸煩

【現代漢語翻譯】現代漢語譯本：難啊，果報是難以理解的。『具足想』（完全具備了各種想法的狀態）的人，是以『隨眠煩惱』（潛在的煩惱習氣）為因，以『五塵欲』（色、聲、香、味、觸五種感官慾望）為緣，以『不正思惟』（不正確的思考方式）為俱起因。具備這三種因素，就叫做『具足想』。這種狀態就像黑暗的遮蔽，使人不能如實地看見和了解真相。因為遠離了慾望的法身與真如法界是同一的，所以才能生起這種『具足想』。應該這樣去看待和了解：如來的法身是遠離慾望的，那麼如何才能看見和了解呢？也就是說，如實地思量，既不見『想』（主觀的念頭），也不見『境』（客觀的境界）。『境』指的是『分別性』（虛妄分別的自性），『想』指的是『依他性』（依賴其他條件而存在的自性）。因為不見『分別』和『依他』這兩種自性，所以叫做真實地見知真如法界。進一步說，『想』指的是人（主觀的能想者），『境』指的是法（客觀的所想之法）。不見這人與法的『想』和『境』，就叫做『二空』（人空和法空）。像這樣，一切諸法，如來都完全看見和了解，因為以平等心通達了一切法的真實本性。境界和智慧平等，沒有增減，這叫做『平等觀』。這種觀能去除真實見的黑暗遮蔽，是如來法身到達涅槃之家的根本原因，因為它包含了見道和修道這兩個階段。因為這個緣故，這種離欲的因，不能離開見道和修道這兩個方面，才能成就。這兩種修是：一、如理修（符合真理的修行），二、如量修（符合標準的修行）。所以世間所知，只有兩種：一是人，二是法。如果能通達這人法二空，就能永遠得到與實際相符的智慧。因此叫做『如理』。『如量際』指的是窮盡本源，通達自性，探究法界的根源，所以叫做『際』。『如理修』指的是不破壞人法。為什麼呢？因為這人法本來就具有妙極寂靜的自性，沒有增減，遠離有和無。寂靜相指的是自性清凈，一切迷惑本來就沒有產生。見到這二空就叫做寂靜相。自性清凈的心叫做道諦，迷惑本來沒有產生，清凈心不執著叫做滅諦。這心既有自性清凈的一面，又有煩惱迷惑的遮蔽。這兩種法，在無流轉的境界中，善心和噁心各自獨立執行，因為在一念之中，兩種心不會同時相應。這兩種法難以通達。正如《勝鬘經》所說：『世尊，善心念念生滅不住，各種迷惑不能污染它；噁心唸唸生滅，各種迷惑也不能污染它。世尊，煩惱不觸及心，心也不觸及煩惱。』

【English Translation】 English version: Difficult indeed, is the retribution. One who has 'complete ideation' (具足想者, the state of fully possessing various thoughts) has 'latent afflictions' (隨眠煩惱, potential afflictive tendencies) as the cause, 'five sense desires' (五塵欲, desires arising from the five senses: sight, sound, smell, taste, and touch) as the condition, and 'incorrect thinking' (不正思惟, wrong thinking) as the co-arising cause. Possessing these three, it is called 'complete ideation'. This state is like a darkness that obscures the true seeing and knowing. Because the Dharma-body that is free from desire is one with the realm of reality, this 'complete ideation' arises. It should be seen and understood in this way: the Tathagata's Dharma-body is free from desire, so how can it be seen and known? That is to say, through truly contemplating, one sees neither 'thought' (想, subjective ideation) nor 'object' (境, objective realm). 'Object' refers to 'discriminatory nature' (分別性, the nature of false discrimination), and 'thought' refers to 'dependent nature' (依他性, the nature of existing dependently on other conditions). Because one does not see these two natures of 'discrimination' and 'dependence', it is called truly seeing and knowing the realm of reality. Furthermore, 'thought' refers to the person (the subjective thinker), and 'object' refers to the Dharma (the objective object of thought). Not seeing this 'thought' and 'object' of person and Dharma is called 'two emptinesses' (二空, emptiness of self and emptiness of phenomena). In this way, the Tathagata completely sees and knows all Dharmas, because He has penetrated the true nature of all Dharmas with an equal mind. The realm and wisdom are equal, without increase or decrease, this is called 'equal contemplation' (平等觀). This contemplation can remove the darkness that obscures true seeing and is the fundamental cause for the Tathagata's Dharma-body to reach the home of Nirvana, because it includes the stages of seeing the path and cultivating the path. For this reason, this cause of freedom from desire cannot be separated from the two aspects of seeing the path and cultivating the path in order to be accomplished. These two cultivations are: first, 'cultivation according to principle' (如理修, cultivation in accordance with truth), and second, 'cultivation according to measure' (如量修, cultivation in accordance with standards). Therefore, what the world knows is only two things: one is person, and the other is Dharma. If one can penetrate these two emptinesses of person and Dharma, one can forever obtain wisdom that is in accordance with reality. Therefore, it is called 'according to principle'. 'According to the measure of reality' (如量際) refers to exhausting the source, penetrating the nature, and exploring the root of the Dharma realm, so it is called 'reality'. 'Cultivation according to principle' refers to not destroying person and Dharma. Why? Because this person and Dharma originally have the nature of wonderful utmost stillness, without increase or decrease, and are apart from existence and non-existence. The aspect of stillness refers to self-nature purity, and all delusions originally do not arise. Seeing these two emptinesses is called the aspect of stillness. The self-nature pure mind is called the Path Truth (道諦), and delusions originally do not arise, and the pure mind does not cling, is called the Cessation Truth (滅諦). This mind has both the aspect of self-nature purity and the obscuration of afflictions and delusions. These two Dharmas, in the realm of non-flowing, good mind and evil mind operate independently, because in one thought, the two minds do not correspond simultaneously. These two Dharmas are difficult to penetrate. As the Shrimala Sutra says: 'World Honored One, the good mind arises and ceases from moment to moment and does not stay, and various delusions cannot defile it; the evil mind arises and ceases from moment to moment, and various delusions also cannot defile it. World Honored One, afflictions do not touch the mind, and the mind does not touch afflictions.'

惱。云何無觸法。而能得染心。如此而知名如理智。如量智者。究竟窮知一切境名如量智。若見一切眾生乖如境智。則成生死若扶從境智。則得涅槃。一切如來法。以是義故。名為如量。至初地菩薩得此二智。以通達遍滿法界理故。生死涅槃二法俱知。又此兩智是自證智見。由自得解不從他得。但自得證知。不令他知故。名自證知見。又此二智有二種相。一者無著。二者無礙。言無著者。見眾生界自性清凈。名為無著。是如理智相。無礙者。能通達觀無量無邊界故。是名無礙。是如量智相。又此二智有二義。如理智為因。如量智為果。言如理為因者。能作生死及涅槃因。如量為果者。由此理故。知于如來真俗等法具足成就。又如理智者。是清凈因。如量智者。是圓滿因。清凈因者。由如理。智三惑滅盡。圓滿因者。由如量智三德圓滿故。前不可思量無二無分別等。三名為離欲。以清凈照了對治等。三名離欲因。是名如來轉依攝持八種功德。

複次轉依法身有七種名。應知。一沉沒。沉沒取陰故。二寂靜。諸行無生故。三棄捨。棄捨諸餘伴故。四過度。出二苦故。五拔除。拔除本識故。六濟度。濟度五怖畏故。七斷。斷於六道果報故。

釋曰。言沉沒取陰者。取名貪愛有四種一欲取。二見取。三戒取。四我

【現代漢語翻譯】現代漢語譯本惱。云何無觸法（沒有觸覺的法），而能得染心（被污染的心）？如此而知名如理智（符合真理的智慧），如量智者（符合度量的智慧），究竟窮知一切境名如量智。若見一切眾生乖如境智（如果看到一切眾生違背符合境界的智慧），則成生死（就會陷入生死輪迴），若扶從境智（如果遵循符合境界的智慧），則得涅槃（就能獲得涅槃）。一切如來法（一切如來的法），以是義故，名為如量。至初地菩薩得此二智（到達初地菩薩獲得這兩種智慧），以通達遍滿法界理故（因為通達遍滿法界的真理），生死涅槃二法俱知（生死和涅槃兩種法都了知）。又此兩智是自證智見（而且這兩種智慧是自我證悟的智慧見解），由自得解不從他得（通過自己獲得理解而不是從他人那裡獲得）。但自得證知（只是自己獲得證悟和了知），不令他知故（不讓別人知道），名自證知見。又此二智有二種相（而且這兩種智慧有兩種相），一者無著（沒有執著），二者無礙（沒有阻礙）。言無著者（所謂沒有執著），見眾生界自性清凈（看到眾生界自性清凈），名為無著，是如理智相。無礙者（沒有阻礙），能通達觀無量無邊界故（能夠通達觀察無量無邊的境界），是名無礙，是如量智相。又此二智有二義（而且這兩種智慧有兩種意義），如理智為因（符合真理的智慧是因），如量智為果（符合度量的智慧是果）。言如理為因者（所謂符合真理的智慧是因），能作生死及涅槃因（能作為生死和涅槃的因）。如量為果者（符合度量的智慧是果），由此理故（因為這個道理），知于如來真俗等法具足成就（知道如來的真諦和世俗等法都具足成就）。又如理智者（符合真理的智慧），是清凈因（是清凈的因）。如量智者（符合度量的智慧），是圓滿因（是圓滿的因）。清凈因者（清凈的因），由如理智三惑滅盡（通過符合真理的智慧，三種迷惑滅盡）。圓滿因者（圓滿的因），由如量智三德圓滿故（通過符合度量的智慧，三種功德圓滿的緣故）。前不可思量無二無分別等（前面所說的不可思量、無二、無分別等等），三名為離欲（三種稱為離欲）。以清凈照了對治等（用清凈的照亮和對治等等），三名離欲因（三種稱為離欲的因）。是名如來轉依攝持八種功德（這就是如來轉依所攝持的八種功德）。複次轉依法身有七種名（此外，轉依的法身有七種名稱），應知。一沉沒（沉沒），沉沒取陰故（因為沉沒于取陰）。二寂靜（寂靜），諸行無生故（因為諸行沒有生起）。三棄捨（棄捨），棄捨諸餘伴故（因為棄捨了其他的伴侶）。四過度（過度），出二苦故（因為脫離了兩種痛苦）。五拔除（拔除），拔除本識故（因為拔除了根本的意識）。六濟度（濟度），濟度五怖畏故（因為濟度了五種怖畏）。七斷（斷），斷於六道果報故（因為斷除了六道的果報）。釋曰。言沉沒取陰者（解釋說，所謂沉沒取陰），取名貪愛有四種（取名為貪愛有四種）：一欲取（欲取），二見取（見取），三戒取（戒取），四我取（我取）。

【English Translation】 English version What is meant by 'affliction'? How can a mind that is not in contact with anything become defiled? Such a mind is known as 'wisdom that accords with reality' (如理智). One who completely understands all realms is known as 'wisdom that accords with measure' (如量智). If one sees all sentient beings deviating from the wisdom that accords with reality, they will be subject to birth and death. If one follows the wisdom that accords with reality, they will attain Nirvana. All Tathagata's (如來) teachings are called 'wisdom that accords with measure' because of this meaning. Bodhisattvas (菩薩) at the first Bhumi (地) attain these two wisdoms because they understand the principle that pervades the entire Dharma Realm (法界). They know both Samsara (生死) and Nirvana (涅槃). Furthermore, these two wisdoms are self-realized wisdom and vision. One attains understanding through oneself, not from others. One attains self-realization and does not cause others to know, hence it is called 'self-realized knowledge and vision'. These two wisdoms have two aspects: one is non-attachment (無著), and the other is unobstructedness (無礙). 'Non-attachment' means seeing that the nature of sentient beings is pure, which is the aspect of wisdom that accords with reality. 'Unobstructedness' means being able to thoroughly observe limitless and boundless realms, which is the aspect of wisdom that accords with measure. These two wisdoms also have two meanings: wisdom that accords with reality is the cause, and wisdom that accords with measure is the result. Wisdom that accords with reality is the cause because it can be the cause of both Samsara and Nirvana. Wisdom that accords with measure is the result because, through this principle, one knows that the true and conventional aspects of the Tathagata's teachings are fully accomplished. Wisdom that accords with reality is the cause of purity, while wisdom that accords with measure is the cause of perfection. The cause of purity is that the three delusions are extinguished by the wisdom that accords with reality. The cause of perfection is that the three virtues are perfected by the wisdom that accords with measure. The aforementioned 'inconceivable, non-dual, non-discriminating' are collectively called 'freedom from desire'. Using pure illumination and antidotes, these three are called the 'cause of freedom from desire'. These are the eight merits of the Tathagata's transformation and support. Furthermore, the Dharmakaya (法身) of transformation has seven names that should be known: First, 'submersion' (沉沒), because it is submerged in grasping the Skandhas (陰). Second, 'tranquility' (寂靜), because the activities of all phenomena do not arise. Third, 'abandonment' (棄捨), because it abandons all other companions. Fourth, 'transcendence' (過度), because it transcends the two sufferings. Fifth, 'eradication' (拔除), because it eradicates the fundamental consciousness. Sixth, 'deliverance' (濟度), because it delivers from the five fears. Seventh, 'severance' (斷), because it severs the karmic retribution of the six realms. Explanation: 'Submersion in grasping the Skandhas' means that grasping, which is called craving, has four types: First, desire-grasping (欲取). Second, view-grasping (見取). Third, precept-grasping (戒取). Fourth, self-grasping (我取).

語取。取有二義。一受取。二受資糧。受取者。如因受生愛。受資糧者。為貪此受故。取四種資糧。四資糧者。即四取也。一欲取者。貪慾界六塵。二見取者。于欲界中。唯除戒取與常見二種。所餘四見。名之為見。貪愛此見。名為見取。三戒取者。於三界中。取世間邪正二道。為離苦得樂。是名為戒。貪著此戒故名為取。四我語取。我語者緣內身故。一切內法為我語。貪著內法名我語取。色無色界定緣內法成故名我語。貪著此定。名之為取。此四取前二屬斷見。但執現在。謂無未來。后二屬常見。執有未來故。又前二是在家人起。后二是出家人執。又前二在家出家斗諍因。后二為在家出家修行因。又前二欲取為所成。見取為能成。后二我語為能成。戒取為所成。複次陰者。有眾多義。如別釋。今略明有二義。一能生取凡夫五陰能為取因緣故。二從取生。即此五陰。是取家果故。故言取陰。而言沉沒者。於法身中。因果俱無故稱沉沒。取為對治故沈。陰為報盡稱沒。故說法身約取陰永無。是名沉沒。二寂靜諸行者。一切有為法名行。與四相相應故。四相者。一生二異。三住四滅。一切有為法。約前際與生相相應。約后際與滅相相應。約中與異住相相應。行役不息故名為行。如來法身則不如是。約前無生。約后無滅。中

【現代漢語翻譯】現代漢語譯本語取（Yu Qu）。取有二義：一受取，二受資糧。受取者，如因受生愛。受資糧者，為貪此受故，取四種資糧。四資糧者，即四取也。一欲取者，貪慾界六塵。二見取者，于欲界中，唯除戒取與常見二種，所餘四見，名之為見。貪愛此見，名為見取。三戒取者，於三界中，取世間邪正二道，為離苦得樂，是名為戒。貪著此戒故名為取。四我語取。我語者緣內身故，一切內法為我語。貪著內法名我語取。色無色定緣內法成故名我語，貪著此定，名之為取。此四取前二屬斷見，但執現在，謂無未來。后二屬常見，執有未來故。又前二是在家人起，后二是出家人執。又前二在家出家斗諍因，后二為在家出家修行因。又前二欲取為所成，見取為能成。后二我語為能成，戒取為所成。複次陰者，有眾多義，如別釋。今略明有二義：一能生取，凡夫五陰能為取因緣故。二從取生，即此五陰，是取家果故。故言取陰。而言沉沒者，於法身中，因果俱無故稱沉沒。取為對治故沈，陰為報盡稱沒。故說法身約取陰永無，是名沉沒。二寂靜諸行者，一切有為法名行，與四相相應故。四相者：一生、二異、三住、四滅。一切有為法，約前際與生相相應，約后際與滅相相應，約中與異住相相應。行役不息故名為行。如來法身則不如是，約前無生，約后無滅，中無

【English Translation】 English version Regarding 'grasping' (Yu Qu). 'Grasping' has two meanings: first, 'receiving'; second, 'receiving sustenance'. 'Receiving' refers to how love arises from sensation. 'Receiving sustenance' refers to how, due to craving this sensation, one grasps four kinds of sustenance. These four kinds of sustenance are the four graspings. First, 'grasping of desires' (Yu Qu), which is craving the six sense objects of the desire realm. Second, 'grasping of views' (Jian Qu), which, within the desire realm, excludes the grasping of precepts and the view of permanence; the remaining four views are called 'views'. Craving these views is called 'grasping of views'. Third, 'grasping of precepts and vows' (Jie Qu), which, within the three realms, involves taking worldly paths, both heretical and righteous, as a means to escape suffering and attain happiness; this is called 'precepts'. Attachment to these precepts is called 'grasping'. Fourth, 'grasping of self-assertion' (Wo Yu Qu). 'Self-assertion' refers to internal phenomena related to the body; all internal phenomena are 'self-assertion'. Attachment to internal phenomena is called 'grasping of self-assertion'. The formless and form realms are established based on internal phenomena, hence they are called 'self-assertion'. Attachment to these states of concentration is called 'grasping'. The first two of these four graspings belong to the view of annihilation, clinging only to the present, believing there is no future. The latter two belong to the view of permanence, believing there is a future. Also, the first two arise in laypeople, while the latter two are held by renunciants. Furthermore, the first two are the cause of disputes between laypeople and renunciants, while the latter two are the cause of practice for laypeople and renunciants. Moreover, the first two, the grasping of desires, are what is accomplished, while the grasping of views is what accomplishes. The latter two, the grasping of self-assertion, are what accomplishes, while the grasping of precepts is what is accomplished. Furthermore, 'skandha' (Yin) has many meanings, as explained separately. Now, briefly, there are two meanings: first, 'that which can produce grasping', because the five skandhas of ordinary beings can be the cause and condition for grasping. Second, 'that which arises from grasping', which is these five skandhas, being the result of grasping. Therefore, it is called 'grasping skandhas'. And 'submerged' means that within the Dharmakaya (Fa Shen), there is neither cause nor effect, hence it is called 'submerged'. 'Grasping' is the antidote, hence 'submerged'; 'skandhas' are the exhaustion of retribution, hence 'extinguished'. Therefore, it is said that the Dharmakaya is eternally free from grasping skandhas; this is called 'submerged'. Second, 'quiescent all activities' (Ji Jing Zhu Xing), all conditioned phenomena are called 'activities' (Xing), because they are associated with the four characteristics. The four characteristics are: arising, change, duration, and cessation. All conditioned phenomena, in relation to the past, are associated with arising; in relation to the future, they are associated with cessation; in relation to the present, they are associated with change and duration. The continuous activity is called 'activities'. The Dharmakaya of the Tathagata (Ru Lai) is not like this; in relation to the past, there is no arising; in relation to the future, there is no cessation; in the middle, there is no

無病老。湛然常住。無生故說寂。無滅故說靜。約前不更生。離意生身故。約后不更死。已過不可思惟退墮故。約前後際不被損污。過無明住地煩惱病故。三棄捨諸餘。諸餘者。二乘人有三種余。一煩惱余。謂無明住地。二業餘。即無漏業。三果報余。謂意生身。一煩惱余應滅。二道余應修。三虛妄余應除。如來已離虛妄。說名無餘。二乘未離故名為余。如來轉依法身。已度四種生死故。一切煩惱虛妄已滅盡故。一切道已修故。棄生死舍道諦故。此二無四德故。唯法身獨住四德圓滿故。是名棄捨諸餘。四過度二苦者。苦違逆為義。逆有二。一違聖人意。是聖人怨。能惱聖故。二聖意違逆。以聖能除之故。二苦者。一凡夫苦樂二受。二聖人行苦即舍受。又二者。一身苦。二心苦。又二者。一名苦。二色苦。又二者。一二乘界內苦。二菩薩界外苦。故法身地中無二乘粗苦。故名為過。無菩薩四種生死細苦。故名為度。是名過度二苦。五拔除阿梨耶。阿梨耶者。依隱為義。是生死本。能生四種末故。四末者。煩惱有二。業一。果報一。初煩惱本二者。一者一切諸見。以無明為本。無相解脫門為治道。二者離諸見外一切煩惱。以貪愛為本。無愿解脫為對治道。次業本一者。以凡夫性為本。凡夫性者。即是身見故。次果報本一者

【現代漢語翻譯】現代漢語譯本無病老：達到湛然常住的境界。因為沒有生起，所以說是寂靜；因為沒有滅亡，所以說是恒定。從之前的狀態來看，不再有新的生起，因為已經脫離了意生身（Manomayakaya，由意念產生的身體）。從之後的狀態來看，不再有死亡，因為已經超越了可以思議的退墮。從前後際來看，不會被任何事物所損污，因為已經超越了無明住地（Avidya-bhumi，無明的駐留地）的煩惱病。三、棄捨諸餘：捨棄所有剩餘的事物。這裡的『諸餘』指的是二乘人（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）所殘留的三種事物：一是煩惱余，即無明住地；二是業餘，即無漏業（Anasrava-karma，沒有煩惱的業）；三是果報余，即意生身。煩惱余應當滅除，業餘應當修習，虛妄余應當去除。如來（Tathagata，佛）已經脫離了虛妄，所以被稱為『無餘』；二乘人尚未脫離，所以被稱為『有餘』。如來轉依法身（Dharma-kaya，法身），已經度過了四種生死，一切煩惱虛妄都已經滅盡，一切道都已經修習圓滿，捨棄了生死和道諦（Marga-satya，道諦）。這二者（生死和道諦）不具備四德（常、樂、我、凈），只有法身獨自具備四德圓滿，所以稱為『棄捨諸餘』。四、過度二苦：超越兩種痛苦。『苦』的含義是違逆，違逆有兩種：一是違逆聖人的意願，是聖人的怨敵，能夠惱亂聖人；二是聖人的意願違逆，因為聖人能夠去除痛苦。兩種痛苦：一是凡夫的苦樂二受（Duhkha-sukha-vedana，苦受和樂受）；二是聖人的行苦，即舍受（Upeksha-vedana，不苦不樂的感受）。又或者，一是身苦；二是心苦。又或者，一是名苦（Nama-duhkha，精神上的苦）；二是色苦（Rupa-duhkha，物質上的苦）。又或者，一是二乘界內的苦；二是菩薩界外的苦。因此，在法身地中沒有二乘的粗苦，所以稱為『過』；沒有菩薩的四種生死的細苦，所以稱為『度』。這稱為『過度二苦』。五、拔除阿梨耶（Alaya，阿賴耶識）：『阿梨耶』的含義是依隱，是生死的根本，能夠產生四種末端。四末指的是：兩種煩惱，一種業，一種果報。最初的煩惱本有兩種：一是所有諸見（Drsti，各種錯誤的見解），以無明為根本，用無相解脫門（Animitta-vimoksha-mukha，無相解脫之門）作為對治之道；二是脫離諸見之外的一切煩惱，以貪愛為根本，用無愿解脫（Apranihita-vimoksha，無愿解脫）作為對治之道。其次，業本有一種，以凡夫性為根本。凡夫性，就是身見（Satkaya-drsti，認為五蘊為真實自我的錯誤見解）。再次，果報本有一種。

【English Translation】 English version No sickness or old age: Reaching the state of serene and constant abiding. Because there is no arising, it is said to be quiescent; because there is no ceasing, it is said to be constant. From the perspective of the past, there is no further arising, because one has transcended the Manomayakaya (mind-made body). From the perspective of the future, there is no further death, because one has gone beyond conceivable regression. From the perspective of both past and future, one is not defiled or harmed, because one has transcended the afflictions of the Avidya-bhumi (ground of ignorance). Three, Abandoning All Residues: Abandoning all remaining things. The 'residues' here refer to the three things remaining for those in the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana): first, the residue of afflictions, which is the Avidya-bhumi; second, the residue of karma, which is Anasrava-karma (karma without outflows); third, the residue of karmic retribution, which is the Manomayakaya. The residue of afflictions should be extinguished, the residue of karma should be cultivated, and the residue of delusion should be eliminated. The Tathagata (Thus Come One) has already transcended delusion, so is called 'without residue'; those in the Two Vehicles have not yet transcended it, so are called 'with residue'. The Tathagata, turning the Dharma-kaya (Dharma Body), has already crossed over the four kinds of birth and death, all afflictions and delusions have been extinguished, and all paths have been fully cultivated, abandoning birth and death and the Marga-satya (Truth of the Path). These two (birth and death and the Truth of the Path) do not possess the four virtues (permanence, bliss, self, purity), only the Dharma-kaya alone possesses the complete four virtues, so it is called 'abandoning all residues'. Four, Transcending the Two Sufferings: Surpassing the two kinds of suffering. The meaning of 'suffering' is opposition, and there are two kinds of opposition: first, opposing the will of the sages, being the enemy of the sages, able to trouble the sages; second, the will of the sages opposes it, because the sages are able to remove suffering. The two sufferings: first, the suffering and pleasure experienced by ordinary beings (Duhkha-sukha-vedana); second, the suffering of activity experienced by sages, which is Upeksha-vedana (equanimity). Or, first, physical suffering; second, mental suffering. Or, first, Nama-duhkha (suffering of the mind); second, Rupa-duhkha (suffering of form). Or, first, the suffering within the realm of the Two Vehicles; second, the suffering outside the realm of the Bodhisattvas. Therefore, in the Dharma-kaya ground, there is no coarse suffering of the Two Vehicles, so it is called 'transcending'; there is no subtle suffering of the four kinds of birth and death of the Bodhisattvas, so it is called 'surpassing'. This is called 'transcending the two sufferings'. Five, Uprooting the Alaya (Alaya-vijnana, storehouse consciousness): The meaning of 'Alaya' is reliance and concealment, it is the root of birth and death, able to produce four ends. The four ends refer to: two kinds of afflictions, one kind of karma, and one kind of karmic retribution. The original two kinds of afflictions are: first, all Drsti (views), with ignorance as the root, using Animitta-vimoksha-mukha (the gate of signlessness liberation) as the antidote; second, all afflictions apart from views, with craving as the root, using Apranihita-vimoksha (wishlessness liberation) as the antidote. Next, there is one kind of karmic root, with the nature of ordinary beings as the root. The nature of ordinary beings is Satkaya-drsti (the view of a real self in the five aggregates). Again, there is one kind of root of karmic retribution.

。一切生死果報。依阿梨耶識為本故。以未離此識果報不斷。於法身中。由兩道故。二世滅盡故說拔除。言兩道者。一無分別智。能除拔現在虛妄。能清凈法身。即名盡智。二無分別后智。能令未來虛妄永不得起。圓滿法身。即無生智。拔者清凈。滅現在惑。除者圓滿。斷未來惑。故名拔除。六濟五怖畏。五怖畏者。一自責畏。二畏他責。三畏治罰。四畏惡道。五畏眾集。一自責畏者。如人作諸罪惡。晝夜怖畏。二他責畏者。既自作惡。恒恐他及冥中天神見之。而懷怖畏。三治罰畏者。身所作惡恒懼王治。四惡道畏者。既有罪自隨畏生惡道。五眾集畏者。三業不凈。兼知解不深。恒怖畏德眾。若人已證見法身。則離此五畏故。說法身為濟五怖畏。七斷六道果報者。道義眾多。略說二種。一行處故名為道。五陰為所行處。三世為能行。又以生老病死四苦所游處故名為道。二者六種同異故名為道。如人同人異於五道余亦如是。是同異類。云何名道。有二。一眾生所輪轉處。二業所行處故。以此二義立名為道。如來法身無復此道。若有餘涅槃業盡。眾生輪轉果未盡。無餘涅槃因果二種俱盡。故名斷滅六道。若有處說如來法身。當知與此七名相應。是說名竟。複次說法身相者。諸苦靜息。是法身相。為靜苦緣故。複次說法身味

【現代漢語翻譯】一切生死果報，都以阿梨耶識（Alaya-vijñāna，又稱阿賴耶識，第八識，含藏一切種子）為根本，因為沒有脫離這個識，果報就不會斷絕。在法身（Dharmakāya，諸佛所證的真如法性之身）中，通過兩種『道』，使二世（過去世和未來世）的惑業滅盡，所以說『拔除』。所說的兩種『道』是：第一，無分別智（Nirvikalpa-jñāna，不分別事物的智慧），能夠除拔現在虛妄，能夠清凈法身，就叫做盡智（Ksaya-jñana，知諸漏已盡之智）。第二，無分別后智（Prsthalabdha-jñana，證得真如后所起的智慧），能夠使未來虛妄永遠不再生起，圓滿法身，即是無生智（Anutpada-jñana，證知諸法不生不滅的智慧）。『拔』是清凈的意思，滅除現在的迷惑；『除』是圓滿的意思，斷除未來的迷惑，所以叫做『拔除』。六、救濟五怖畏（Pañca-bhaya，五種怖畏）。五怖畏是：一、自責畏（Self-reproach fear），二、畏他責（Fear of others' reproach），三、畏治罰（Fear of punishment），四、畏惡道（Fear of evil paths），五、畏眾集（Fear of assemblies）。一、自責畏：如果有人做了各種罪惡，日夜都會感到害怕。二、畏他責：既然自己做了惡事，就總是害怕別人以及冥冥中的天神看見，因而心懷恐懼。三、治罰畏：身體所做的惡事，總是害怕受到國王的懲罰。四、惡道畏：既然有罪業跟隨，就會害怕墮入惡道。五、眾集畏：身口意三業不清凈，並且對佛法的理解不深刻，總是害怕有德行的大眾。如果有人已經證見了法身，就能脫離這五種怖畏，所以說，法身能夠救濟五怖畏。七、斷滅六道果報：『道』的含義有很多，簡略地說有兩種。一是『行處』，所以稱為『道』。五陰（Pañca-skandha，色、受、想、行、識五種構成要素）是所行之處，三世（過去、現在、未來）是能行。又因為眾生在生、老、病、死四苦中游歷，所以稱為『道』。二是六種同異，所以稱為『道』。如同人與人相同，又與五道不同，其餘的也像這樣，是相同又相異的種類。什麼叫做『道』呢？有兩種：一是眾生所輪轉之處，二是業所行之處。因為這兩種含義，所以立名為『道』。如來的法身不再有這樣的『道』。如果還有餘涅槃（Nirvana，寂滅）的業力未盡，眾生輪轉的果報未盡，就不是無餘涅槃。無餘涅槃是因和果兩種都滅盡，所以叫做斷滅六道。如果在任何地方說到如來的法身，應當知道與這七個名稱相應。以上是名稱的解說完畢。再次，解說法身的相狀：諸苦靜止，就是法身的相狀，因為是靜止痛苦的因緣。再次，解說法身的味道。

【English Translation】 All the karmic retributions of birth and death are rooted in the Alaya-vijñāna (also known as the storehouse consciousness, the eighth consciousness, containing all seeds), because without detachment from this consciousness, the karmic retributions will not cease. Within the Dharmakāya (the body of the true nature of reality realized by the Buddhas), through two 『paths』, the afflictions and karmas of the two times (past and future lives) are extinguished, hence the term 『eradication』. The two 『paths』 referred to are: first, Nirvikalpa-jñāna (non-discriminating wisdom), which can eradicate present delusions and purify the Dharmakāya, and is called Ksaya-jñana (wisdom of the exhaustion of all outflows). Second, Prsthalabdha-jñana (wisdom attained after realization), which can prevent future delusions from arising forever, perfecting the Dharmakāya, and is Anutpada-jñana (wisdom of non-arising). 『Eradication』 means purification, extinguishing present delusions; 『removal』 means perfection, cutting off future delusions, hence the term 『eradication』. Six, rescuing from the five fears (Pañca-bhaya). The five fears are: one, self-reproach fear; two, fear of others' reproach; three, fear of punishment; four, fear of evil paths; five, fear of assemblies. One, self-reproach fear: If someone commits various evils, they will feel fear day and night. Two, fear of others' reproach: Since one has committed evil deeds, one is always afraid of being seen by others and the gods in the unseen realm, and thus harbors fear. Three, fear of punishment: The evil deeds committed by the body always cause fear of being punished by the king. Four, fear of evil paths: Since there is sinful karma following, one fears falling into evil paths. Five, fear of assemblies: The three karmas of body, speech, and mind are not pure, and the understanding of the Dharma is not profound, so one is always afraid of virtuous assemblies. If someone has already realized the Dharmakāya, they can escape these five fears, so it is said that the Dharmakāya can rescue from the five fears. Seven, cutting off the karmic retributions of the six realms: The meaning of 『path』 is manifold, but briefly speaking, there are two kinds. One is 『place of practice』, hence it is called 『path』. The Pañca-skandha (the five aggregates of form, feeling, perception, mental formations, and consciousness) are the place of practice, and the three times (past, present, and future) are the ability to practice. Also, because beings travel through the four sufferings of birth, old age, sickness, and death, it is called 『path』. Two, the six kinds of similarities and differences, hence it is called 『path』. Just as people are similar to each other, yet different from the five realms, the rest are also like this, being similar and different kinds. What is called 『path』? There are two kinds: one is the place where beings transmigrate, and the other is the place where karma is practiced. Because of these two meanings, it is named 『path』. The Dharmakāya of the Tathagata no longer has such a 『path』. If there is still residual Nirvana (cessation) karma that has not been exhausted, and the karmic retribution of beings' transmigration has not been exhausted, then it is not Nirvana without remainder. Nirvana without remainder is the exhaustion of both cause and effect, hence it is called cutting off the six realms. If the Dharmakāya of the Tathagata is mentioned anywhere, it should be known that it corresponds to these seven names. The explanation of the names is now complete. Again, explaining the characteristics of the Dharmakāya: the cessation of all sufferings is the characteristic of the Dharmakāya, because it is the cause of the cessation of suffering. Again, explaining the taste of the Dharmakāya.

。味者有二。一不退墮故名為味。二安樂故名為味。眾生在生死中。乃至夢中並未曾見。若修正行人。求見此法。得見之時。即得不退安樂故。以安樂為味。複次說法身事。事者以無相為事。五陰相於中盡無餘故。又以無戲論為事。戲論有三。一貪愛二我慢。三諸見。是三戲論如來滅之已盡故。以無戲論為事。戲論者。有三義。一能違礙實理。二名虛誑世間。三障隔解脫。初違正境。次違正行。后違正得。合此三義。名為戲論。又戲論有九種。一通計我。二的計是我。三計我應生。四計我不更生。五計我有色應生。六計我無色應生。七計我有想應生。八計我無想應生。九計我非想非非想應生。一通計我者。於五陰中。通執有我。而不能分別即離。但漫執故。二是我者。于現世五陰中。隨取一陰為我。而言是者。是的別義。定是二處。一定在現世有。二定在一陰上執。故名為是。三計我應生者。一切諸見不出有無二種。由有見故。所以執常。于無見中。復有二種。一邪見者。謂一切無因無果。並撥三世故。二斷見者。謂唯有現在。不信未來故。四計我不更生者。此計因斷見起。五計我有色應生者。于欲色二界中。以色為我。此執則因常見故起。六計我無色應生者。于無色界中。計受心法為我。觀色壞滅。此三法不滅。因

【現代漢語翻譯】現代漢語譯本：味道有兩種。一是不會退墮，因此稱為『味』。二是安樂，因此稱為『味』。眾生在生死輪迴中，乃至在夢中都未曾見過（此味）。如果修正行人，求見此法，得見之時，就能得到不退轉的安樂，所以以安樂為『味』。其次是說法身的事。『事』是指以無相為事。五陰（色、受、想、行、識，構成個體存在的五種要素）之相於其中完全滅盡，沒有剩餘的緣故。又以無戲論為事。戲論有三種：一貪愛，二我慢，三諸見。這三種戲論如來（Tathagata，佛的稱號）已經滅盡，所以以無戲論為事。戲論有三種含義：一能違背真實的道理，二名為虛誑世間，三障礙隔絕解脫。最初違背正境，其次違背正行，最後違背正得。合此三種含義，稱為戲論。又戲論有九種：一通計我，二的計是我，三計我應生，四計我不更生，五計我有色應生，六計我無色應生，七計我有想應生，八計我無想應生，九計我非想非非想應生。一、通計我者，於五陰（panchaskandha）中，普遍執著有我，而不能分別即離，只是漫然執著的緣故。二、是我者，于現世五陰（panchaskandha）中，隨便取一陰為我，而說『是』，『是』有是的別義，確定在兩個地方：一定在現世有，二定在一陰上執著，所以名為『是』。三、計我應生者，一切諸見不出有無兩種。由於有見，所以執著常。于無見中，又有兩種：一邪見者，認為一切無因無果，並且否定三世（過去、現在、未來）的緣故。二斷見者，認為只有現在，不相信未來的緣故。四、計我不更生者，此計是因斷見而起。五、計我有色應生者，于欲界、色界二界中，以色為我。此執著則因常見而起。六、計我無色應生者，于無色界（arupadhatu）中，計受、心法為我，觀察色法壞滅，此三法不滅，因

【English Translation】 English version: There are two kinds of 'taste'. One is called 'taste' because it does not regress. The other is called 'taste' because it is peaceful and joyful. Sentient beings in the cycle of birth and death have never seen it, even in dreams. If a practitioner of correct cultivation seeks to see this Dharma, when they see it, they will obtain the joy of non-regression, so joy is considered 'taste'. Next is speaking about the 'matter' of the Dharmakaya (Dharmakaya, the body of the Dharma). 'Matter' refers to taking 'no-form' as the matter. The characteristics of the five skandhas (form, feeling, perception, volition, and consciousness, the five aggregates that constitute individual existence) are completely extinguished within it, with nothing remaining. Also, it takes 'no-proliferation' as the matter. Proliferation has three types: one is craving, two is arrogance, and three is various views. These three proliferations have been completely extinguished by the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), so 'no-proliferation' is taken as the matter. Proliferation has three meanings: one is that it can contradict true principle, two is that it is called a false and deceptive world, and three is that it obstructs and separates liberation. Initially, it contradicts the correct object; next, it contradicts the correct practice; and finally, it contradicts the correct attainment. Combining these three meanings is called proliferation. Furthermore, there are nine types of proliferation: one is generally assuming a self, two is specifically assuming it is a self, three is assuming the self should be born, four is assuming the self will not be born again, five is assuming the self with form should be born, six is assuming the self without form should be born, seven is assuming the self with perception should be born, eight is assuming the self without perception should be born, and nine is assuming the self with neither perception nor non-perception should be born. 1. 'Generally assuming a self' refers to generally clinging to a self within the five skandhas (panchaskandha), without being able to distinguish and separate from them, simply clinging vaguely. 2. 'It is a self' refers to randomly taking one of the five skandhas (panchaskandha) in the present life as the self, and saying 'it is'. 'Is' has the meaning of 'specifically being', definitely existing in two places: one is definitely existing in the present life, and two is definitely clinging to one skandha, so it is called 'is'. 3. 'Assuming the self should be born' means that all views do not go beyond the two types of existence and non-existence. Due to the view of existence, there is clinging to permanence. Within the view of non-existence, there are two types: one is the heretical view, which considers everything to be without cause and effect, and denies the three times (past, present, and future). The second is the annihilationist view, which considers only the present to exist and does not believe in the future. 4. 'Assuming the self will not be born again' arises from the annihilationist view. 5. 'Assuming the self with form should be born' means that in the Desire Realm and Form Realm, form is taken as the self. This clinging arises from the view of permanence. 6. 'Assuming the self without form should be born' means that in the Formless Realm (arupadhatu), feeling and mental formations are taken as the self, observing that form is destroyed, but these three dharmas are not destroyed, because

常見故起。七計我有想應生者。於三界中。除無想及非想天。所餘諸處。並計有想為我。因常見起。八計我無想應生者。計無想天及草木等為我。以同無想心故由因常見起。九計我非想非非想應生者。此計有頂處為我。以觀想為繫縛。計涅槃為坑塹。若不除想。無由解脫。有繫縛故。若併除想復恐失我墮涅槃塹。何以故。想與於我不得相離故。不得棄及與不棄。為繫縛故。欲除于想故名非想。恐失我故。不敢併除故。名非非想。由此散亂心。不得涅槃故。說此等名為戲論。若能觀證法身。一切戲論並不復生。外曰。於法身中。何用立此相等諸義。如汝所立。法身應決定是無。不可執故。若物非六識所得。決定是無。如兔角。兔角者。非六識所得。定是無故。法身亦爾。是故法身決定是無。何用諸義。答曰。汝言非六識所見故法身無者。是義不然。何以故。以由方便能證涅槃故。想稱正行是名方便。由此方便。是故法身可知可見。譬如由他心通故。則能得見出世聖心。

釋曰。他心通者。有三種因緣所得兩是方便。一是正道方便。二者一因天耳。二由天眼。因天耳故。聞覺觀聲。由此聲故。得知他心。依天眼能見他肉心孔中有水水相。若黑則知癡。生黃則知貪。赤則知瞋。青白則知善。見縹色時知是無記。因於耳

【現代漢語翻譯】現代漢語譯本常見之邪見由此而生。第七種是認為『我』有思想，並且會因此而產生。在三界之中，除了無想天和非想非非想天，其餘所有地方都認為有思想就是『我』，這是因為常見而產生的邪見。第八種是認為『我』沒有思想，並且會因此而產生。他們認為無想天以及草木等同於『我』，因為它們都具有無思想的特性，這也是因為常見而產生的邪見。第九種是認為『我』既非有想也非無想，並且會因此而產生。他們認為有頂天（Bhava-agra）是『我』，因為他們認為觀想是一種束縛，而涅槃（Nirvana）是一個陷阱。如果不去除思想，就無法解脫。因為有束縛存在。如果完全去除思想，又害怕失去『我』而墮入涅槃的陷阱。為什麼呢？因為思想和『我』是不可分離的。既不能拋棄，又不能不拋棄，因為這是一種束縛。想要去除思想，所以稱為非想。害怕失去『我』，所以不敢完全去除，所以稱為非非想。由於這種散亂的心，無法達到涅槃，所以說這些都是戲論。如果能夠觀察並證悟法身（Dharmakaya），一切戲論都不會再生起。外道問：在法身（Dharmakaya）中，為何要建立這些相等等義？按照你所建立的，法身應該肯定是『無』，因為它是不可執取的。如果某個事物不是六識（sadayatana）所能獲得的，那麼它肯定是『無』，就像兔角一樣。兔角不是六識所能獲得的，所以肯定是『無』。法身也是如此。因此，法身肯定是『無』，為何要建立這些義理？答：你說因為不是六識所見，所以法身是『無』，這種說法是不對的。為什麼呢？因為通過方便法門可以證悟涅槃（Nirvana）。正確的修行方法稱為方便。通過這種方便，法身是可以知可以見的。譬如通過他心通（paracitta-jnana），就能看見出世聖人的心。解釋：他心通（paracitta-jnana）有三種因緣可以獲得，其中兩種是方便。一是正道方便，二是依靠天耳（divya-srotra）。通過天眼（divya-cakshus）。依靠天耳，可以聽見覺觀的聲音。通過這種聲音，可以得知他人的心。依靠天眼，能看見他人肉心孔中有水的形態。如果水是黑色的，就知道是愚癡。如果水是黃色的，就知道是貪婪。如果水是紅色的，就知道是嗔恨。如果水是青白色的，就知道是善良。看見縹色的時候，就知道是無記。依靠天耳

【English Translation】 English version Common wrong views arise from this. The seventh is the thought that 'I' has thought and will therefore arise. In the Three Realms, except for the Realm of Non-Perception (Asamjnasattva) and the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjna-ayatana), all other places consider having thought to be 'I', which arises from the wrong view of permanence. The eighth is the thought that 'I' has no thought and will therefore arise. They consider the Realm of Non-Perception and plants, etc., to be 'I', because they share the characteristic of having no thought. This also arises from the wrong view of permanence. The ninth is the thought that 'I' is neither with thought nor without thought, and will therefore arise. They consider the Peak of Existence (Bhava-agra) to be 'I', because they consider contemplation to be a bondage and Nirvana (Nirvana) to be a pitfall. If thought is not removed, there is no way to be liberated. Because there is bondage. If thought is completely removed, there is fear of losing 'I' and falling into the pitfall of Nirvana. Why? Because thought and 'I' are inseparable. It cannot be abandoned, nor can it not be abandoned, because this is a bondage. Wanting to remove thought, it is called Neither Perception. Fearing the loss of 'I', it is not dared to be completely removed, so it is called Neither Non-Perception. Because of this scattered mind, Nirvana cannot be attained, so these are said to be frivolous arguments. If one can observe and realize the Dharmakaya (Dharmakaya), all frivolous arguments will no longer arise. An outsider asks: In the Dharmakaya (Dharmakaya), why establish these meanings such as characteristics? According to what you have established, the Dharmakaya should definitely be 'non-existent', because it is not graspable. If something cannot be obtained by the six consciousnesses (sadayatana), then it is definitely 'non-existent', like a rabbit's horn. A rabbit's horn cannot be obtained by the six consciousnesses, so it is definitely 'non-existent'. The Dharmakaya is also like this. Therefore, the Dharmakaya is definitely 'non-existent', why establish these meanings? Answer: You say that because it is not seen by the six consciousnesses, the Dharmakaya is 'non-existent', this statement is not correct. Why? Because Nirvana (Nirvana) can be realized through expedient means. The correct method of practice is called expedient means. Through this expedient means, the Dharmakaya can be known and seen. For example, through telepathy (paracitta-jnana), one can see the mind of a transcendent sage. Explanation: Telepathy (paracitta-jnana) can be obtained through three causes, two of which are expedient means. One is the expedient means of the right path, and the other is relying on divine hearing (divya-srotra). Through divine vision (divya-cakshus). Relying on divine hearing, one can hear the sounds of perception and contemplation. Through this sound, one can know the minds of others. Relying on divine vision, one can see the form of water in the heart cavity of others. If the water is black, one knows it is ignorance. If the water is yellow, one knows it is greed. If the water is red, one knows it is anger. If the water is blue and white, one knows it is goodness. When one sees a pale color, one knows it is neutral. Relying on divine hearing

目方便故。比知他心。次正道者。若欲得他心通。須緣自心。先修觀行。不用現在心觀現世心自體不得一時見故。以現在心能觀過去心。何以故。可追緣故。從遠至近。次第向後。初則觀無量念。如是漸漸至一剎那。乃至滅一剎那。于自心觀中而得自在。然後取前人心作自境界。以修觀行。初入觀時。須作願心。起要期意。先須假想觀前人身身相具足。如是遣析除皮肉骨三相都盡。唯余心在。細細修習。緣前人心。隨其利鈍。遠近奢促。自能徹見。如彼所緣。我皆能見種種諸心故。如他聖心。雖過六根境。亦能得見。如來法身亦復如是。雖非六識所見由方便正行。所以能見。故知是有。不得同無。複次更有別義知法身不無。何以故。若法身無者。則諸正行皆應空失。以正見為先行。攝戒定慧等善法故。所修正行不空無果。由此正行能得果故。故知法身非無。若汝說法身定無。而正行能令至五陰入等滅盡故。當知正行不無果者。是義不然。何以故。涅槃不有故。若五陰等無是涅槃者。則去來二世陰等並無應是涅槃。而此二世陰等無處。既非涅槃故知不取。陰無之處名為涅槃。又若汝取此為涅槃者。狂醉等人應有涅槃。而其無者。故知陰等無處非涅槃也。又若汝言現世五陰無為涅槃者。是義不然何以故。無是無故。若法現

【現代漢語翻譯】現代漢語譯本爲了方便的緣故，（修行者）可以通過比較來了解他人的心。其次，關於修正道的方法是，如果想要獲得他心通（能夠了解他人內心的能力），必須專注于自己的心。首先要修習觀行（一種禪修方法），但不能用現在的心來觀察現在的自心，因為自體無法同時被看見。可以用現在的心來觀察過去的心，為什麼呢？因為可以追溯和回憶。從遠到近，依次向後追溯。最初觀察無量的念頭，像這樣漸漸地達到一剎那，乃至滅盡一剎那。在對自心的觀察中獲得自在。然後，選取前人的心作為自己的境界，以此來修習觀行。剛開始入觀的時候，必須發愿，立下誓願。首先要假想觀察前人的身體，身體的各個部分都完整具備。像這樣分析，去除面板、肌肉和骨頭，這三種表相都消失殆盡，只剩下心。細緻地修習，專注於前人的心。根據他們的根器是敏銳還是遲鈍，距離是遠還是近，時間是長還是短，自己都能夠徹底地看見。就像他們所緣的境界，我都能看見種種不同的心。例如，對於聖人的心，即使超出了六根（眼、耳、鼻、舌、身、意）的境界，也能夠看見。如來的法身（佛的真身）也是這樣，雖然不是六識（眼識、耳識、鼻識、舌識、身識、意識）所能見到的，但通過方便的正行，所以能夠看見。因此，要知道法身是存在的，不能說它不存在。此外，還有其他的理由可以知道法身不是不存在的。為什麼呢？如果法身不存在，那麼所有的正行都應該落空失效。因為正見（正確的見解）是先導，能夠攝取戒（戒律）、定（禪定）、慧（智慧）等善法。所修習的正行不會落空，不會沒有結果。由於這些正行能夠得到結果，所以要知道法身不是不存在的。如果你們說法身一定不存在，而正行能夠使人達到五陰（色、受、想、行、識）等滅盡的境界，因此認為正行不會沒有結果，這種說法是不對的。為什麼呢？因為涅槃（寂滅）不是存在。如果五陰等滅盡就是涅槃，那麼過去和未來的五陰等都沒有，也應該是涅槃。但是過去和未來的五陰等沒有之處，既然不是涅槃，所以知道不能取五陰等沒有之處作為涅槃。而且，如果你們取這個作為涅槃，那麼瘋狂和醉酒的人也應該有涅槃，但是他們並沒有，所以知道五陰等沒有之處不是涅槃。而且，如果你們說現在的五陰滅盡就是涅槃，這種說法是不對的。為什麼呢？因為無就是無。如果法現在

【English Translation】 English version For the sake of convenience, one can understand the minds of others by comparison. Next, regarding the correct path, if one wishes to attain telepathy (the ability to know the minds of others), one must focus on one's own mind. First, one must practice contemplation (a form of meditation), but one cannot use the present mind to observe the present self-mind, because the self cannot be seen simultaneously. One can use the present mind to observe the past mind. Why? Because it can be traced and recalled. From far to near, tracing back in order. Initially, observe countless thoughts, gradually reaching a single kshana (instant), and even the cessation of a single kshana. Attain freedom in the observation of one's own mind. Then, take the mind of the other person as one's own object of contemplation, and practice contemplation accordingly. When first entering contemplation, one must make a vow, establishing a firm intention. First, one must imagine and observe the body of the other person, with all parts of the body complete. Analyze it in this way, removing the skin, flesh, and bones, until all three appearances are completely gone, leaving only the mind. Practice diligently, focusing on the mind of the other person. According to whether their faculties are sharp or dull, whether the distance is far or near, whether the time is long or short, one will be able to see through it completely. Just like their object of focus, I can see all kinds of different minds. For example, regarding the mind of a sage, even if it exceeds the realm of the six senses (eye, ear, nose, tongue, body, mind), it can still be seen. The Dharmakaya (the true body of the Buddha) of the Tathagata (Buddha) is also like this, although it cannot be seen by the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), it can be seen through expedient correct practice. Therefore, one must know that the Dharmakaya exists, and one cannot say that it does not exist. Furthermore, there are other reasons to know that the Dharmakaya is not non-existent. Why? If the Dharmakaya did not exist, then all correct practices would be in vain and ineffective. Because right view (correct understanding) is the forerunner, capable of gathering precepts (moral discipline), samadhi (meditative concentration), prajna (wisdom), and other virtuous qualities. The correct practices that are cultivated will not be in vain, and will not be without result. Because these correct practices can attain results, one must know that the Dharmakaya is not non-existent. If you say that the Dharmakaya certainly does not exist, and that correct practice can lead to the extinction of the five skandhas (form, feeling, perception, mental formations, consciousness), and therefore believe that correct practice will not be without result, this statement is incorrect. Why? Because Nirvana (extinction) is not existence. If the extinction of the five skandhas is Nirvana, then the five skandhas of the past and future also do not exist, and should also be Nirvana. But the place where the five skandhas of the past and future do not exist is not Nirvana, so one knows that one cannot take the place where the five skandhas do not exist as Nirvana. Moreover, if you take this as Nirvana, then mad and drunk people should also have Nirvana, but they do not, so one knows that the place where the five skandhas do not exist is not Nirvana. Moreover, if you say that the extinction of the present five skandhas is Nirvana, this statement is incorrect. Why? Because non-existence is non-existence. If the Dharma is present

在。則非是無。更互相違故。若法已滅。則非現在。若現在則不滅。以有無不得並故。複次依現在陰。修聖道時。不應得涅槃故。八聖道者。依現在五陰得成。是時現世五陰實有未無。此中永無得涅槃義。云何如此。汝立計言。現世五陰無處名為涅槃。依現五陰。修八聖道。得於涅槃。是故汝執現世五陰無名涅槃者。是義不然。若汝言是時煩惱非現在故。無過失者。是亦不然。若汝言修八聖道時。五陰現在者。則諸煩惱非是現世。是時煩惱不得生故。由八聖道得證得見。是故現世得涅槃者。是義不然。何以故。煩惱先非現世故。修道則無用。修聖道時。是諸煩惱未除滅故。汝見非相應。便言非現世。若隨逆流。初修行時。煩惱已不相應。此不相應。則非現世。此即是汝所計涅槃。若汝執此是涅槃者。聖道未起時。已應滅惑。已得涅槃故。后修聖道。則無複用。是八聖道能滅諸惑。及得涅槃者。是義不可。故知煩惱滅處不名涅槃。若汝說由聖言故。欲等滅盡名為涅槃。如吉祥經偈說。

滅盡及離欲　　無死墮微妙　若人見此經　　成佛得寂滅　無法與此等　　若證則無憂　是真妙法寶　　由是義吉祥

若汝言欲等諸惑非現世非有是盡。由此三義名滅諦者。是義不然。何以故。第四果同此義故。佛經中說

【現代漢語翻譯】現代漢語譯本：如果這樣，那就不是『無』，因為兩者互相矛盾。如果法已經滅盡，那就不是現在；如果是現在，就不會滅盡，因為『有』和『無』不能同時存在。再者，如果依靠現在的五陰（Panca-skandha，構成個體經驗的五種要素：色、受、想、行、識）修行聖道，就不應該能證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。八聖道（Arya Ashtanga Marga，達到涅槃的八正道：正見、正思、正語、正業、正命、正精進、正念、正定）的成就，是依靠現在的五陰。這時，現世的五陰真實存在，尚未消失，因此不可能從中獲得涅槃的意義。為什麼這麼說呢？你立論說，現世的五陰沒有一處可以稱為涅槃，卻又依靠現在的五陰修行八聖道來獲得涅槃。所以，你認為現世的五陰沒有涅槃之名，這種說法是不對的。如果你說，因為那時煩惱不是現在，所以沒有過失，這也是不對的。如果你說，修行八聖道時，五陰是現在的，那麼諸煩惱就不是現世的，因為那時煩惱不可能產生。通過八聖道才能證得和見到涅槃，所以現世獲得涅槃的說法是不對的。為什麼呢？因為煩惱先前不是現世的，所以修行聖道就沒有用處。修行聖道時，這些煩惱還沒有被去除和滅盡。你看到煩惱不相應，就說它不是現世的。如果順著逆流，在最初修行時，煩惱已經不相應，這種不相應就不是現世的，這也就是你所認為的涅槃。如果你認為這就是涅槃，那麼在聖道還沒有生起時，就已經應該滅除迷惑，已經獲得涅槃了，那麼之後再修行聖道就沒有用了。八聖道能夠滅除諸惑並獲得涅槃的說法是不可信的。所以，要知道煩惱滅盡之處不叫做涅槃。如果你說，由於聖言的緣故，慾望等滅盡叫做涅槃，就像《吉祥經》的偈頌所說：『滅盡及離欲，無死墮微妙，若人見此經，成佛得寂滅，無法與此等，若證則無憂，是真妙法寶，由是義吉祥。』如果你說，慾望等諸惑不是現世的，也不是『有』，而是滅盡，由此三種意義稱為滅諦（Nirodha Satya，佛教四聖諦之一，指滅除痛苦的真理），這種說法是不對的。為什麼呢？因為第四果（Arhatship，阿羅漢果，佛教修行所能達到的最高果位）也與此相同。佛經中說：

【English Translation】 English version: If so, then it is not 'non-existence,' because they contradict each other. If a dharma has already ceased, then it is not present; if it is present, then it will not cease, because 'existence' and 'non-existence' cannot coexist. Furthermore, if one relies on the present Panca-skandha (five aggregates: form, feeling, perception, mental formations, and consciousness) to cultivate the holy path, one should not be able to attain Nirvana (the cessation of suffering and the cycle of rebirth). The Eightfold Noble Path (Arya Ashtanga Marga: Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration) is accomplished by relying on the present five aggregates. At this time, the present five aggregates are truly existent and have not yet disappeared, so it is impossible to obtain the meaning of Nirvana from them. Why is this so? You argue that there is no place in the present five aggregates that can be called Nirvana, yet you rely on the present five aggregates to cultivate the Eightfold Noble Path to attain Nirvana. Therefore, your view that the present five aggregates have no name for Nirvana is incorrect. If you say that because afflictions are not present at that time, there is no fault, that is also incorrect. If you say that when cultivating the Eightfold Noble Path, the five aggregates are present, then the afflictions are not present, because afflictions cannot arise at that time. Nirvana is attained and seen through the Eightfold Noble Path, so the claim that Nirvana is attained in the present is incorrect. Why? Because afflictions were not present beforehand, so cultivating the path is useless. When cultivating the holy path, these afflictions have not yet been removed and extinguished. You see that afflictions are not corresponding and say that they are not present. If one goes against the current, in the initial practice, afflictions are already not corresponding, and this non-correspondence is not present, which is what you consider Nirvana. If you believe this is Nirvana, then before the holy path arises, one should have already extinguished delusion and attained Nirvana, so cultivating the holy path afterward is useless. The claim that the Eightfold Noble Path can extinguish all delusions and attain Nirvana is unbelievable. Therefore, know that the place where afflictions are extinguished is not called Nirvana. If you say that due to the holy words, the extinction of desires and so on is called Nirvana, as the verse in the Mangala Sutta (Discourse on Blessings) says: 『Extinction and detachment from desires, the subtle state of no death and falling, if one sees this sutra, one becomes a Buddha and attains tranquility, nothing is equal to this, if one realizes it, one has no worries, this is the true wonderful Dharma treasure, hence it is auspicious.』 If you say that desires and other afflictions are not present, nor are they 'existent,' but are extinguished, and these three meanings are called Nirodha Satya (the Truth of Cessation, one of the Four Noble Truths), this is incorrect. Why? Because the fourth fruit (Arhatship, the state of an Arhat, a perfected being) is the same as this. It is said in the Buddhist scriptures:

。何者名阿羅漢果。以三界惑盡名羅漢果。但以欲等滅為果。此果實不如此正以出世果報四陰戒等五身為羅漢果但由此惑滅羅漢果得成故。于果中說此因名。涅槃亦爾。由涅槃故諸惑得滅。是故因中說于果名。是故汝說由八聖道能得涅槃道不空者。是義不然。複次法身住時短促。有為法相。非功用得。是三過失。于汝義則壞。若汝所說欲等惑滅。說名法身。汝所立義中。則有三失。一是住時短促。短促者。諸法念念不住。是名滅盡。以滅盡故。不得暫住。汝云何立此滅盡義。為法身耶。以短促時故。失法身常義。二有為法相過失者。若此滅盡是法身。法身則是有為法相。法身若是有為相者。無有是處。三有非功用過失者。此一切諸法依因緣滅則是自性。何以故。滅為本故。若滅非功用得。法身亦不因功用而得。既無功而得者。睡眠狂醉等亦應皆得涅槃。以此三失故。汝義不成。複次若滅盡為涅槃者。則與有為諸法相應。以滅有同動苦二法故。夫有為法皆為欲等惑火所燃。故恒散動不住。則為生老死等所壞。是故恒苦。如佛說言。比丘。生老死等。是有為法。故一切有為。恒燃恒苦。是死者。即是滅盡。此滅盡即有為。若是有為。故知。汝立法身。不得是常。既非常者。汝義寧立何以故。則汝義計最靜為動。最樂為苦。

【現代漢語翻譯】何謂阿羅漢果（Arhat-phala，證悟的果位）？以三界（欲界、色界、無色界）的煩惱斷盡，稱為阿羅漢果。然而，僅僅是慾望等的滅除，並不能直接稱為果。真正的阿羅漢果，是指由出世間的果報所形成的四陰（受、想、行、識）和戒等五蘊之身。之所以說煩惱滅盡是阿羅漢果，是因為煩惱的滅除是成就阿羅漢果的必要條件。因此，在果的描述中，會提及導致果的因。涅槃（Nirvana，寂滅）也是如此。因為涅槃的緣故，各種煩惱得以滅除。所以，在描述因的時候，也會提及果的名字。因此，你說通過八聖道（Eightfold Noble Path）能夠證得涅槃，並非空談，這種說法是不正確的。其次，你說法身（Dharmakaya，佛的法性之身）住世時間短暫，具有有為法的特徵，並且不是通過修行努力獲得的，這三個過失會破壞你的觀點。如果你所說的法身是指慾望等煩惱的滅除，那麼你的觀點中就存在三個問題。第一，住世時間短暫。所謂的短暫，是指諸法念念生滅，不停留。因為是滅盡，所以無法暫時停留。你如何能將這種滅盡定義為法身呢？因為時間短暫，就失去了法身常恒的意義。第二，具有有為法的特徵。如果這種滅盡是法身，那麼法身就具有有為法的特徵。法身如果具有有為法的特徵，這是不可能的。第三，不是通過修行努力獲得的。一切諸法都是依賴因緣而生滅，這是它們的自性。為什麼這麼說呢？因為滅是它們的本質。如果滅不是通過修行努力獲得的，那麼法身也不是通過修行努力獲得的。既然不需要努力就能獲得，那麼睡眠、狂醉等狀態也應該能夠證得涅槃。因為這三個過失，你的觀點無法成立。再次，如果滅盡就是涅槃，那麼它就與有為諸法相應。因為滅與有為法一樣，具有變動和痛苦的特性。有為法都會被慾望等煩惱之火所燃燒，所以總是散亂不定，並且會被生老死等所破壞，因此總是充滿痛苦。正如佛所說：『比丘們，生老死等都是有為法。』所以，一切有為法，總是燃燒，總是痛苦。所謂的死亡，就是滅盡。這種滅盡就是有為法。如果是有為法，那麼就可以知道，你所建立的法身，不是常恒不變的。既然不是常恒不變的，你的觀點又如何能夠成立呢？因為你的觀點是將最寂靜的狀態視為變動，將最快樂的狀態視為痛苦。

【English Translation】 What is called the Arhat-phala (the fruit of Arhatship)? It is called Arhat-phala because the afflictions of the Three Realms (Desire Realm, Form Realm, Formless Realm) are exhausted. However, the mere extinction of desires, etc., is not directly called the fruit. The true Arhat-phala refers to the five aggregates of the body, such as the four skandhas (feeling, perception, volition, consciousness) and precepts, formed by the supramundane fruition. The reason why the extinction of afflictions is said to be the Arhat-phala is because the extinction of afflictions is a necessary condition for achieving Arhat-phala. Therefore, in the description of the fruit, the cause that leads to the fruit is mentioned. Nirvana (Nirvana, extinction) is also the same. Because of Nirvana, various afflictions are extinguished. Therefore, when describing the cause, the name of the fruit is also mentioned. Therefore, your statement that Nirvana can be attained through the Eightfold Noble Path is not empty talk, is incorrect. Secondly, your statement that the Dharmakaya (the Dharma-nature body of the Buddha) has a short duration of existence, has the characteristics of conditioned dharmas, and is not obtained through diligent practice, these three faults will undermine your view. If the Dharmakaya you are referring to is the extinction of afflictions such as desires, then there are three problems with your view. First, the duration of existence is short. The so-called short duration refers to the fact that all dharmas arise and cease from moment to moment, without stopping. Because it is extinction, it cannot stay temporarily. How can you define this extinction as the Dharmakaya? Because the time is short, the meaning of the Dharmakaya's permanence is lost. Second, it has the characteristics of conditioned dharmas. If this extinction is the Dharmakaya, then the Dharmakaya has the characteristics of conditioned dharmas. It is impossible for the Dharmakaya to have the characteristics of conditioned dharmas. Third, it is not obtained through diligent practice. All dharmas arise and cease depending on conditions, which is their nature. Why is that? Because extinction is their essence. If extinction is not obtained through diligent practice, then the Dharmakaya is not obtained through diligent practice either. Since it can be obtained without effort, then states such as sleep and intoxication should also be able to attain Nirvana. Because of these three faults, your view cannot be established. Again, if extinction is Nirvana, then it corresponds to conditioned dharmas. Because extinction, like conditioned dharmas, has the characteristics of change and suffering. Conditioned dharmas are burned by the fire of afflictions such as desires, so they are always scattered and unstable, and they are destroyed by birth, old age, death, etc., so they are always full of suffering. As the Buddha said: 'Bhikkhus, birth, old age, death, etc. are all conditioned dharmas.' Therefore, all conditioned dharmas are always burning and always suffering. The so-called death is extinction. This extinction is a conditioned dharma. If it is a conditioned dharma, then it can be known that the Dharmakaya you have established is not constant and unchanging. Since it is not constant and unchanging, how can your view be established? Because your view is to regard the most tranquil state as change, and the most joyful state as suffering.

是故不然。若汝說從此一滅永無復生為涅槃者。是義不然。何以故。不離前諸過失故。汝言永滅者。生與死滅不異故。是義不可。若汝說永滅為涅槃者。道亦應成涅槃。何以故。無有一滅永不復生。無有此法。我今隨汝意說我願有此滅。若有此滅。終不能離前諸失故。又道滅后煩惱亦復不生。若謂永滅是涅槃者。是道用滅應是涅槃。又若汝說能滅為涅槃者。無別涅槃以為能滅。唯以道用正為能滅。故知。道體應能為滅。若汝說煩惱不生為涅槃者。是義不然。何以故。不免二種失故。若煩惱不生。即與滅盡同體如前死滅等五難過失故。是不生者。為在道前。為在道后。若在道前。未修道時。已應得之。修道無用。若在道后。則屬未來。過三世義。則不成立。又汝立無生。其義云何。為是有惑故無生。為是無惑故無生。若煩惱有則無無生。何以故。有無二法不得一時同處故。譬如一人行時不住住時不行。以二法相違行住不得俱故。故知。煩惱在時。則不得立。以無生故。若無煩惱。立無生者。是時煩惱既無約。誰而辯無生耶。譬如人說石女之女不能生兒。複次汝立煩惱無生者。為是物有。為非物有。是物有者。如四大等。有實法。有假名。此等是有物。非物有者。如空花兔角等。了自無故。故言非物有。若言是有物者。則

【現代漢語翻譯】現代漢語譯本因此你的說法是不對的。如果你說從此滅盡，永遠不再產生，就是涅槃，這種說法是不對的。為什麼呢？因為它沒有脫離前面所說的那些過失。你說永遠滅盡，那麼生和死的滅盡就沒有區別了，這種說法是不可以的。如果你說永遠滅盡就是涅槃，那麼道也應該成為涅槃。為什麼呢？因為沒有一種滅盡是永遠不再產生的，沒有這種道理。我現在順著你的意思說，我希望有這種滅盡。如果真有這種滅盡，最終也不能脫離前面所說的那些過失。而且道滅之後，煩惱也不再產生。如果認為永遠滅盡就是涅槃，那麼道的功用滅盡就應該是涅槃。而且，如果你說能滅除煩惱的就是涅槃，那麼就沒有另外的涅槃可以作為能滅除煩惱的東西，只有道的功用才是真正的能滅除煩惱的。所以要知道，道的本體應該能夠作為滅除煩惱的力量。如果你說煩惱不產生就是涅槃，這種說法也是不對的。為什麼呢？因為它不能避免兩種過失。如果煩惱不產生，就和滅盡相同，就像前面所說的死滅等五種難處的過失一樣。這種不產生，是在修道之前呢？還是在修道之後呢？如果在修道之前，那麼在還沒有修道的時候，就已經應該得到涅槃了，那麼修道就沒有用了。如果在修道之後，那麼就屬於未來，超過了過去、現在、未來三世的意義，這種說法就不能成立。而且，你所說的無生，它的意義是什麼呢？是因為有迷惑所以無生呢？還是因為沒有迷惑所以無生呢？如果有煩惱，那麼就沒有無生。為什麼呢？因為有和無兩種法不能同時存在於同一個地方。譬如一個人行走的時候就不能停止，停止的時候就不能行走，因為這兩種法是相互違背的，行走和停止不能同時存在。所以要知道，煩惱存在的時候，就不能成立無生。如果沒有煩惱，而說無生，那麼這個時候煩惱既然已經沒有了，又憑藉誰來說無生呢？譬如有人說石女的女兒不能生孩子。再者，你所說的煩惱無生，是實有之物呢？還是非實有之物呢？如果是實有之物，就像四大（地、水、火、風，構成物質世界的四種基本元素）等一樣，有真實的法，有假的名字，這些是實有之物。如果是非實有之物，就像空中的花朵、兔子的角等一樣，本來就是沒有的，所以說是非實有之物。如果說是實有之物，那麼...

【English Translation】 English version Therefore, your statement is incorrect. If you say that complete cessation from this point onward, with no further rebirth, is Nirvana, then this is not right. Why? Because it does not escape the aforementioned faults. If you say that eternal cessation is Nirvana, then the cessation of birth and death would be no different, and this is unacceptable. If you say that eternal cessation is Nirvana, then the Path (道) should also become Nirvana. Why? Because there is no cessation that is truly eternal and without rebirth; there is no such principle. I am now following your line of reasoning and saying that I wish for such a cessation. But if there were such a cessation, it would ultimately not escape the aforementioned faults. Moreover, after the Path ceases, afflictions (煩惱) also no longer arise. If you believe that eternal cessation is Nirvana, then the function of the Path ceasing should be Nirvana. Furthermore, if you say that what can extinguish is Nirvana, then there is no separate Nirvana that can extinguish. Only the function of the Path is truly capable of extinguishing. Therefore, know that the essence of the Path should be capable of being the power of extinguishing. If you say that the non-arising of afflictions is Nirvana, this is also incorrect. Why? Because it cannot avoid two kinds of faults. If afflictions do not arise, it is the same as complete extinction, like the five difficult faults of death and extinction mentioned earlier. Is this non-arising before cultivating the Path, or after cultivating the Path? If it is before cultivating the Path, then one should have already attained it before cultivating the Path, and cultivating the Path would be useless. If it is after cultivating the Path, then it belongs to the future, exceeding the meaning of the three times (past, present, and future), and this statement cannot be established. Moreover, what is the meaning of your establishing non-arising? Is it non-arising because there is delusion (惑), or is it non-arising because there is no delusion? If there are afflictions, then there is no non-arising. Why? Because the two dharmas (法) of existence and non-existence cannot exist in the same place at the same time. For example, a person cannot walk while standing still, and cannot stand still while walking, because these two dharmas are contradictory, and walking and standing still cannot exist simultaneously. Therefore, know that when afflictions are present, non-arising cannot be established. If there are no afflictions, and you speak of non-arising, then since afflictions are already absent at this time, with whom are you arguing about non-arising? It is like saying that the daughter of a barren woman cannot give birth to a child. Furthermore, is the non-arising of afflictions that you establish a real thing, or a non-real thing? If it is a real thing, like the Four Great Elements (四大) (earth, water, fire, and wind, the four basic elements that constitute the material world), there are real dharmas and false names; these are real things. If it is a non-real thing, like flowers in the sky, rabbit horns, etc., they are inherently non-existent, so they are said to be non-real things. If you say it is a real thing, then...

由四緣所成。四緣所成故。無生義則不立。以是義故。有為無為則無差別。若汝說是物有。不為四緣成者。即同邪見外道所執自性鄰虛我時方等故。若非有物是涅槃者。但有名字。便如人說兔角尖利。若爾即同前破。則修道無用。外曰。若不取無生為涅槃者。云何佛說無生滅盡為涅槃耶。答曰。道依涅槃能使煩惱未來不生現在者。滅因中說果故。名涅槃為無生滅盡。外曰。何故果說因名。而不直取果體自名。答曰。極微細故。一切法中無有能細涅槃之者。是故若得此法。一切欲等諸惑滅。不更生故。假此粗名。顯以細理。理相可知。故此經中作此說也。問曰。云何知此涅槃極微細耶。答曰。大仙不樂說法故。無分別聖智所知故。大師觀涅槃。極微細故。觀眾生根性。不相稱故。是故佛心迴向寂靜。入于涅槃。不欲說法。故經言。我寧不說法。疾入于涅槃故。無分別聖智所知者。如摩健持經說。世尊。若涅槃是有。我今自有聰明利智。云何不見。佛言。涅槃實有。汝今未得無分別聖智故不得見。以微細故。非聞慧所得。以真實故。非思慧所得。思慧雙能通達真俗諦故。不得周于妙理無思之界。以甚深故。非世間修慧所得。修慧但得淺理。未能通達甚深之理。以此微細非言語能說故。借粗名顯于妙理。由無分別聖智所見故

【現代漢語翻譯】現代漢語譯本：由四緣（四種條件：因緣、等無間緣、所緣緣、增上緣）和合而成。因為是由四緣和合而成，所以『無生』的意義就不能成立。因為這個緣故，有為法（有生滅變化的法）和無為法（沒有生滅變化的法）就沒有差別了。如果你們說有一個東西存在，但不是由四緣和合而成，那就和邪見外道所執著的自性（事物自身具有的永恒不變的性質）、鄰虛（不可分割的最小物質單位）、我（永恒不變的自我）、時間、空間等等相同了。如果說沒有一個實在的『物』是涅槃（佛教修行的最終目標，指脫離輪迴后的寂滅狀態），那它就只是一個名字而已，就像人們說兔子的角是尖利的一樣。如果這樣，就和前面所破斥的觀點相同了，那麼修行就沒有用了。外道說：如果不認為『無生』是涅槃，那麼佛陀為什麼說『無生滅盡』是涅槃呢？回答說：道（修行的方法）依靠涅槃，能夠使煩惱在未來不產生，現在的煩惱滅除，這是在原因中說結果，所以稱涅槃為『無生滅盡』。外道說：為什麼用結果的名稱來稱呼原因，而不直接用結果本身的名稱呢？回答說：因為涅槃極其微細，在一切法中沒有能夠比涅槃更微細的。因此，如果證得了這個法，一切慾望等各種迷惑就會滅除，不再產生，所以借用這個粗顯的名稱，來顯示這個微細的道理，道理的真相是可以理解的。所以這部經中這樣說。問：怎麼知道這個涅槃極其微細呢？答：因為大仙（佛陀）不樂於說法，因為涅槃是無分別聖智所能瞭解的，因為大師（佛陀）觀察到涅槃極其微細，觀察到眾生的根性與涅槃不相稱，所以佛陀的心迴向于寂靜，進入涅槃，不願說法。所以經中說：『我寧可不說法，迅速進入涅槃。』所謂無分別聖智所知，就像《摩健持經》所說：世尊，如果涅槃是存在的，我現在有聰明銳利的智慧，為什麼看不見呢？佛陀說：涅槃確實存在，你現在沒有得到無分別聖智，所以不能看見，因為它極其微細，不是通過聞慧（聽聞佛法所獲得的智慧）所能得到的，因為它真實不虛，不是通過思慧（思考佛法所獲得的智慧）所能得到的。思慧雖然能夠通達真諦和俗諦，但不能周遍于微妙的、沒有思慮的境界。因為它極其深奧，不是世間的修慧（通過禪定等修行所獲得的智慧）所能得到的。修慧只能得到淺顯的道理，不能通達深奧的道理。因為涅槃極其微細，不是言語所能表達的，所以借用粗顯的名稱來顯示微妙的道理，只有通過無分別聖智才能見到。

【English Translation】 English version: It is formed by four conditions (hetu-pratyaya, samanantara-pratyaya, alambana-pratyaya, adhipati-pratyaya). Because it is formed by four conditions, the meaning of 'non-origination' (anutpada) cannot be established. Because of this meaning, there is no difference between conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas. If you say that something exists but is not formed by four conditions, then it is the same as the self-nature (svabhava) held by heretical outsiders, the atom (paramāṇu), the self (atman), time (kala), space (disha), etc. If there is no real 'thing' that is Nirvana (the ultimate goal of Buddhist practice, referring to the state of extinction after liberation from samsara), then it is just a name, like people saying that a rabbit's horn is sharp. If so, it is the same as the previously refuted view, then cultivation is useless. The outsider says: If you do not take 'non-origination' as Nirvana, then why does the Buddha say that 'non-origination and cessation' is Nirvana? The answer is: The path (the method of practice) relies on Nirvana to prevent afflictions from arising in the future and to extinguish present afflictions. This is speaking of the result in the cause, so Nirvana is called 'non-origination and cessation.' The outsider says: Why use the name of the result to call the cause, instead of directly using the name of the result itself? The answer is: Because Nirvana is extremely subtle, there is nothing more subtle than Nirvana in all dharmas. Therefore, if one attains this dharma, all desires and other delusions will be extinguished and will not arise again, so this coarse name is borrowed to reveal this subtle principle, and the truth of the principle can be understood. Therefore, this sutra says this. Question: How do you know that this Nirvana is extremely subtle? Answer: Because the Great Sage (Buddha) is not happy to speak the Dharma, because Nirvana is known by non-discriminating wisdom (nirvikalpa-jñana), because the Great Master (Buddha) observes that Nirvana is extremely subtle, and observes that the faculties of sentient beings are not compatible with Nirvana, so the Buddha's mind turns to tranquility, enters Nirvana, and does not want to speak the Dharma. Therefore, the sutra says: 'I would rather not speak the Dharma and quickly enter Nirvana.' What is known by non-discriminating wisdom is like what the Māgaṇḍika Sūtra says: 'Venerable Sir, if Nirvana exists, I now have clever and sharp wisdom, why can't I see it?' The Buddha said: 'Nirvana does exist, but you have not yet attained non-discriminating wisdom, so you cannot see it, because it is extremely subtle, it cannot be obtained through learning wisdom (śruta-mayā prajñā), because it is true, it cannot be obtained through thinking wisdom (cinta-mayā prajñā). Although thinking wisdom can penetrate both the true and conventional truths, it cannot encompass the wonderful and thought-free realm. Because it is extremely profound, it cannot be obtained through worldly cultivation wisdom (bhāvanā-mayā prajñā). Cultivation wisdom can only obtain shallow principles and cannot penetrate deep principles. Because Nirvana is extremely subtle, it cannot be expressed in words, so a coarse name is borrowed to reveal the subtle principle, and it can only be seen through non-discriminating wisdom.'

。故言微細得成。外曰。若涅槃是修道所得者。與未能修道之人不得相應。既不相應。是故不共。若不共則是無常。答曰。若從此向前是無。向後是有者。可說無常。無此義故。前際無有故說無生。若汝說未修道時不能得故。無無生者。是義不然。何以故。非道所生故。此法必須因道得至非道能生。是故未修時不得言無。是故無生義立。無後際故。是故無滅中際。無業煩惱等故無變異。以無生異滅等三失故說常住。不同外道以無因故一名常住也。正義者不取因為常住法。如涅槃不由因故有。汝謂鄰虛等亦不由因故有。無如是義。何以故。涅槃離有離無。四謗不及。以不由因故得是常。汝計鄰虛既有有故不得無因是有因即無常故。若汝說涅槃無三失故常住鄰虛等亦無三失故。常住者。是義不然。何以故。汝證義相不成就故。涅槃常住不與鄰虛同相異相。鄰虛等是有分別故。無有證義。得成涅槃。是無分別故。涅槃常住。鄰虛等常住則不得立。複次鄰虛等亦不成就。何以故。以獨聚不成故獨者義不成。以四大不相離故。若聚者亦不成就。以相粗故。並非鄰虛塵故。若離涅槃。無有一法。是常住故。以涅槃實有常住依方便得解脫故。修道不空過故。故有涅槃前際等無故。故知。常住過色等相故。故說非色不離清涼等色相故。

故說非非色大功用。無分別智所得故。故說真有因出世大精進所成就道佛所得故。故知實有。如經中說。比丘。是法實有。不生不起。不作無為。故知涅槃實常住。此法是如來轉依。是故名總攝竟。亦云相應。

佛性論辯相分第四中分別品第六

複次分別相義應知。分別者。是如來性。明一切法。如如清凈。是其通相。如般若等經中所說。一切法者。即三性法。如如者。俗如即真如。真如即俗如。真俗二如。無別異故。清凈者。有二種。一者因中如如。未得無垢果地如如。無復垢穢故。二者因果俱凈。因中是無染清凈。至果無垢清凈故。如此等義。是佛性通相。為顯此義故。佛說般若波羅蜜等諸經。是佛性中。分別眾生。自有三種。一者不證見佛性。名為凡夫。二者能證見佛性。名為聖人。三者證至此理究竟清凈。說名如來。複次約此佛性。眾生事用有三。一者顛倒為事。二者無顛倒為事。三者無顛倒無散亂有別法為正事。顛倒者。一切凡夫。無倒者。一切有學聖人。無倒散者。道后法身。有別法為正事者。是應化二身。為度眾生。皆由大悲本願力故。言顛倒者。一切凡夫有三倒。謂想見心。即皮肉心等三煩惱故。二無顛倒者。無惑無行二種倒故。即一切菩薩有學聖人。惑倒者。違逆真如故。起一切煩惱

【現代漢語翻譯】現代漢語譯本：因此說『非非色』具有巨大的功用，因為它是無分別智所證得的。因此說，真實存在著因出世間的大精進而成就的道，是佛所證得的。因此可知，涅槃是真實且常住的。此法是如來的轉依（轉變所依），所以名為總攝竟，也稱為相應。

《佛性論·辯相分》第四中《分別品》第六

其次，應該瞭解分別相的含義。『分別』是指如來性，它明瞭一切法，如如（tathata，真如）清凈，這是它的共通之相。正如《般若經》等經典中所說，『一切法』即是三性法（遍計所執性、依他起性、圓成實性）。『如如』是指俗如（世俗諦的真如）即是真如（勝義諦的真如），真如即是俗如。真如和俗如，沒有差別。『清凈』有兩種：一是因中的如如，尚未證得無垢果地的如如，沒有了垢穢；二是因果都清凈，因中是無染清凈，至果是無垢清凈。這些意義，是佛性的共通之相。爲了彰顯這個意義，佛宣說了《般若波羅蜜》等諸經。在佛性中，分別眾生，有三種：一是不證見佛性，稱為凡夫；二是能證見佛性，稱為聖人；三是證至此理究竟清凈，稱為如來。其次，就此佛性而言，眾生的事用有三種：一是顛倒為事，二是無顛倒為事，三是無顛倒無散亂，有別法為正事。『顛倒』是指一切凡夫。『無倒』是指一切有學聖人。『無倒散』是指道后的法身。『有別法為正事』是指應化二身（應身和化身），爲了度化眾生，都是由於大悲本願力的緣故。『顛倒』是指一切凡夫有三種顛倒，即想倒、見倒、心倒，也就是皮肉心等三種煩惱的緣故。『無顛倒』是指沒有惑倒和行倒兩種顛倒，即一切菩薩有學聖人。惑倒是指違逆真如的緣故，生起一切煩惱。

【English Translation】 English version: Therefore, it is said that 'non-non-form' has great function because it is attained by non-discriminating wisdom. Therefore, it is said that the path achieved by the great diligence of emerging from the world truly exists, and it is attained by the Buddha. Therefore, it is known that Nirvana is truly permanent. This Dharma is the transformation base (āśraya-parāvṛtti) of the Tathagata, so it is called the complete collection and also called correspondence.

Chapter Six, Distinguishing Characteristics, in the Fourth Part, Distinguishing Aspects, of the Treatise on Buddha-Nature

Furthermore, the meaning of distinguishing characteristics should be understood. 'Distinguishing' refers to the Buddha-nature, which illuminates all dharmas, as-it-is (tathata) pure; this is its common characteristic. As stated in the Prajñā (般若, wisdom) Sutras and other scriptures, 'all dharmas' are the three natures (trisvabhāva): parikalpita (遍計所執性, the imagined nature), paratantra (依他起性, the dependent nature), and pariniṣpanna (圓成實性, the perfected nature). 'As-it-is' means that conventional as-it-is is the same as ultimate as-it-is, and ultimate as-it-is is the same as conventional as-it-is. There is no difference between ultimate and conventional as-it-is. 'Pure' has two types: first, as-it-is in the cause, not yet attaining the undefiled fruit-ground as-it-is, without any defilement; second, both cause and effect are pure, the cause is undefiled purity, and the effect is stainless purity. These meanings are the common characteristics of Buddha-nature. To manifest this meaning, the Buddha spoke the Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom) Sutras and other scriptures. Within Buddha-nature, sentient beings are distinguished into three types: first, those who do not realize and see Buddha-nature are called ordinary beings (凡夫, pṛthagjana); second, those who can realize and see Buddha-nature are called noble ones (聖人, ārya); third, those who realize this principle to ultimate purity are called Tathagatas (如來, thus-gone). Furthermore, regarding this Buddha-nature, sentient beings have three functions: first, acting with inversion (顛倒, viparyāsa); second, acting without inversion; third, acting without inversion or distraction, with distinct dharmas as the correct function. 'Inversion' refers to all ordinary beings. 'Without inversion' refers to all noble ones who are still learning (有學, śaikṣa). 'Without inversion or distraction' refers to the Dharmakāya (法身, Dharma Body) after the path. 'Having distinct dharmas as the correct function' refers to the two bodies of response and transformation (應化二身, nirmāṇakāya and saṃbhogakāya), which are for the sake of liberating sentient beings, all due to the power of great compassion and original vows. 'Inversion' refers to all ordinary beings having three inversions, namely, the inversions of thought, view, and mind, which are due to the three afflictions of skin-flesh-mind, etc. 'Without inversion' refers to the absence of the two inversions of delusion and action, which are all Bodhisattvas and noble ones who are still learning. The inversion of delusion is due to opposing Suchness (真如, tathata), giving rise to all afflictions.

。名為惑倒。行倒者。二乘人應修常等四德。翻四顛倒。行菩提道。而今不修。但修無常苦等。為解脫因故名行倒。此明是無小乘偏修之行。離此兩倒故。說大乘有學聖人三無倒散有別法為正事者。是滅除禪定解脫一切智等三障故。法界澄凈澄故。靜寂凈故。無垢不捨正事大悲本願恒化眾生名為如來。故約此性分別眾生。是名分別相。

佛性論辯相分第四中階位品第七

複次階位相義應知。階位義者。于種種法門中。若有分別廣說無流法界不出六種。一自性。二因。三果。四事。五總攝。六分別。為顯無流界自體故。先說自性。依止此性故。起信樂等四種勝因。由此因故。得常住等四德之果。由佛性故。起厭惡生死樂求涅槃事用得成。由此自性故。得離欲。得離欲因名為總攝。約佛性故。故得分別三種眾生。如來所說八萬四千法門。為六種所攝。次第在三位中。三位者。一不凈位。謂眾生界。二者凈位。謂菩薩地。三者最清凈位。即是佛地。故無上依經說。阿難。是如來法界。無量無邊諸煩惱㲉之所隱蔽。隨生死流。漂沒六道。無始輪轉。我說名眾生界。阿難。是眾生界。于生死苦而起厭離。除六塵欲。依八萬四千法門諸波羅蜜所攝。修菩提道。我說名菩薩。阿難。是眾生界。已得出離諸煩惱㲉。過一切

【現代漢語翻譯】現代漢語譯本：名為惑倒（被迷惑顛倒）。行倒者，二乘人（聲聞乘和緣覺乘的修行者）應修常、樂、我、凈四德，以翻轉四種顛倒見。他們本應修行菩提道，如今卻不修，只修無常、苦、空、無我等，作為解脫的原因，所以名為行倒。這說明小乘並非完全沒有修行。遠離這兩種顛倒，所以說大乘有學聖人（指菩薩）的三種無倒見，散亂心和有分別的法是正當的事，是爲了滅除禪定、解脫和一切智等三種障礙。法界澄澈清凈，因為澄澈所以靜寂，因為清凈所以無垢，不捨棄正當的事業，以大悲本願恒常化度眾生，名為如來。所以依據這種自性來分別眾生，這叫做分別相。

佛性論辯相分第四中階位品第七

再次說明階位相的意義應當瞭解。階位義是指，在種種法門中，如果有分別廣說無流法界，則不出六種：一、自性；二、因；三、果；四、事；五、總攝；六、分別。爲了顯現無流界的自體，所以先說自性。依止這種自性，才能生起信樂等四種殊勝的因。由於這些因，才能得到常住等四德的果。由於佛性，才能生起厭惡生死、樂求涅槃的事用，才能得以成就。由於這種自性，才能得以離欲。得以離欲的因，名為總攝。依據佛性，才能得以分別三種眾生。如來所說的八萬四千法門，被這六種所攝。次第排列在三個位次中。這三個位次是：一、不凈位，指的是眾生界；二、凈位，指的是菩薩地；三、最清凈位，就是佛地。所以《無上依經》說：『阿難，如來法界被無量無邊的煩惱覆蓋，隨著生死之流，漂沒於六道之中，無始以來不斷輪轉，我稱之為眾生界。阿難，眾生界對於生死之苦生起厭離，去除六塵之慾，依據八萬四千法門和諸波羅蜜所攝，修習菩提道，我稱之為菩薩。阿難，眾生界已經得出離一切煩惱，超越一切』

【English Translation】 English version: It is called 'deluded inversion' (being deluded and inverted). Those who practice inversion, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna practitioners), should cultivate the four virtues of permanence, bliss, self, and purity to reverse the four inversions. They should be cultivating the Bodhi path, but now they do not, only cultivating impermanence, suffering, emptiness, and non-self as the cause of liberation, so it is called 'practice inversion'. This explains that the Small Vehicle is not entirely without practice. Being away from these two inversions, it is said that the three non-inversions of the Mahāyāna learners and sages (referring to Bodhisattvas), scattered mind and discriminative dharmas are the proper things, in order to eliminate the three obstacles of meditation, liberation, and omniscience. The Dharmadhātu is clear and pure, because of clarity it is tranquil, because of purity it is without defilement, not abandoning proper activities, constantly transforming sentient beings with great compassion and original vows, is called Tathāgata. Therefore, distinguishing sentient beings based on this nature is called 'discriminative aspect'.

Treatise on Buddha-nature, Fourth Section on Discriminating Aspects, Seventh Chapter on Stages

Furthermore, the meaning of the stages should be understood. The meaning of stages refers to, within various Dharma gates, if there is a distinction and extensive explanation of the unconditioned Dharmadhātu, it does not go beyond six types: 1. Self-nature; 2. Cause; 3. Effect; 4. Activity; 5. Synthesis; 6. Discrimination. In order to reveal the self-nature of the unconditioned realm, self-nature is explained first. Relying on this nature, the four excellent causes such as faith and joy arise. Due to these causes, the effects of permanence and other four virtues are obtained. Due to Buddha-nature, the activities of loathing birth and death and delighting in seeking Nirvāṇa arise, and can be accomplished. Due to this self-nature, one can be free from desire. The cause of being free from desire is called synthesis. Based on Buddha-nature, one can distinguish three types of sentient beings. The eighty-four thousand Dharma gates spoken by the Tathāgata are encompassed by these six types. They are arranged in order in three positions. These three positions are: 1. The impure position, referring to the realm of sentient beings; 2. The pure position, referring to the Bodhisattva grounds; 3. The most pure position, which is the Buddha ground. Therefore, the Anuttarāśraya Sūtra says: 'Ānanda, the Dharmadhātu of the Tathāgata is covered by countless afflictions, drifting in the stream of birth and death, submerged in the six realms, revolving without beginning, I call it the realm of sentient beings. Ānanda, the realm of sentient beings arises loathing for the suffering of birth and death, removes the desires of the six dusts, relies on the eighty-four thousand Dharma gates and the perfections, cultivates the Bodhi path, I call it a Bodhisattva. Ānanda, the realm of sentient beings has already escaped all afflictions, transcended all'

苦。洗除垢穢。究竟法然清凈澄潔。為諸眾生之所愿見。微妙上地。一切智地。一切無礙。入此中住。至無比能。已得法王大自在力。我說名如來。

佛性論辯相分第四中遍滿品第八

複次遍滿相應知。遍滿者。凡夫聖人。及諸如來。無分別性。次第三位中。一顛倒虛妄。二無倒聖道。三四德究竟清凈。此三處平等通達相。並隨道理遍滿故。譬如土銀金等器中虛空遍滿平等無差別。如來法界遍滿三位中亦復如是。是故從位次第說此遍滿。如無上依經說。阿難。是如來界。於三位中一切處等。悉無掛礙。本來寂靜。譬如虛空一切色種不能覆不能塞。若土銀金器虛空處等。悉無掛礙。是名遍滿。

佛性論卷第三大正藏第 31 冊 No. 1610 佛性論

佛性論卷第四

天親菩薩造

陳天竺三藏真諦譯

辯相分第四中無變異品第九

複次無變異義應知。離有六義。合則成三。離有六種者。一無前後際變異。二無染凈異。三無生異。四無轉異。五無依住異。六無滅異。言無前後際變異者。如佛為海智菩薩說。解節經偈言。

客塵相應故　　有自性德故　如前後亦爾　　是無變異相

複次釋不凈位中。有九種客塵。非所染污故不凈。凈位中。常樂我

【現代漢語翻譯】現代漢語譯本：苦，洗凈所有污垢，最終達到法性自然的清凈澄澈，為所有眾生所希望見到。這是微妙的上乘境界，是具備一切智慧的境界，一切都無所障礙。進入並安住於此境界，達到無與倫比的能力，已經獲得法王的大自在力量。我稱之為如來（Tathagata）。

《佛性論·辯相分》第四中《遍滿品》第八

其次，應當瞭解遍滿的相應含義。所謂的遍滿，是指凡夫、聖人以及諸如來（Tathagata），他們之間沒有分別的自性。在次第的三個階段中：一是顛倒虛妄，二是無倒的聖道，三是四德究竟清凈。這三個階段平等通達的相，以及隨順道理而遍滿的緣故。譬如在土器、銀器、金器等器皿中，虛空遍滿其中，平等而沒有差別。如來的法界遍滿於這三個階段中，也是如此。因此，從階段的次第來說明這種遍滿。如《無上依經》所說：『阿難（Ananda），如來界（Tathagatagarbha）在三個階段中，一切處都是平等的，沒有任何阻礙，本來就是寂靜的。譬如虛空，一切色相都不能覆蓋它，也不能阻塞它。無論是土器、銀器還是金器，虛空都平等地存在其中，沒有任何阻礙。』這就是所謂的遍滿。

《佛性論》卷第三大正藏第 31 冊 No. 1610 《佛性論》

《佛性論》卷第四

天親菩薩（Vasubandhu）造

陳·天竺三藏真諦（Paramartha）譯

《辯相分》第四中《無變異品》第九

其次，應當瞭解無變異的含義。離開來說有六種含義，合起來則成為三種。離開來說有六種含義：一是沒有前後際的變異，二是沒有染凈的差異，三是沒有生起的差異，四是沒有轉變的差異，五是沒有依住的差異，六是沒有滅壞的差異。所說的沒有前後際的變異，如佛（Buddha）為海智菩薩（Sagaramati）所說的《解節經》中的偈頌所說：

『客塵相應故，有自性德故，如前後亦爾，是無變異相。』

其次，解釋不凈的階段中，有九種客塵，因為不是被染污的緣故，所以是不凈。在清凈的階段中，常樂我

【English Translation】 English version: Suffering. Washing away all defilements, ultimately reaching the naturally pure and clear state of Dharma, which is desired to be seen by all sentient beings. This is the subtle supreme realm, the realm of all wisdom, where everything is unobstructed. Entering and abiding in this realm, attaining unparalleled abilities, and having already obtained the great sovereign power of the Dharma King. I call this the Tathagata (Thus Come One).

Treatise on Buddha-Nature, Section on Distinguishing Characteristics, Chapter Eight on Pervasion

Furthermore, the corresponding meaning of pervasion should be understood. Pervasion refers to the non-discriminating nature of ordinary beings, noble ones, and all Tathagatas (Thus Come Ones). In the three sequential stages: first, inverted delusion; second, the undefiled noble path; and third, the ultimate purity of the four virtues. The aspect of equal and thorough understanding in these three stages, as well as the pervasion in accordance with reason. For example, just as space pervades equally and without difference in earthen, silver, and golden vessels, so too does the Dharmadhatu (Realm of Dharma) of the Tathagata pervade these three stages. Therefore, this pervasion is explained in terms of the sequence of stages. As stated in the Anuttara-Ashraya Sutra: 'Ananda (the Buddha's attendant), the Tathagatagarbha (Buddha-nature) is equal in all places in the three stages, without any obstruction, and is originally quiescent. Just as space cannot be covered or blocked by any form, whether it is an earthen, silver, or golden vessel, space exists equally within them without any obstruction.' This is what is called pervasion.

Treatise on Buddha-Nature, Volume 3 Taisho Tripitaka, Volume 31, No. 1610, Treatise on Buddha-Nature

Treatise on Buddha-Nature, Volume 4

Composed by Bodhisattva Vasubandhu (Heavenly Kin)

Translated by Paramartha (Satya), Tripitaka Master from India of the Chen Dynasty

Section on Distinguishing Characteristics, Chapter Nine on Non-Variation

Furthermore, the meaning of non-variation should be understood. Separately, there are six meanings; combined, they become three. Separately, there are six meanings: first, no variation in past and future limits; second, no difference in defilement and purity; third, no difference in arising; fourth, no difference in transformation; fifth, no difference in reliance and abiding; sixth, no difference in cessation. The statement of no variation in past and future limits is as the Buddha (Awakened One) said to Bodhisattva Sagaramati (Ocean of Wisdom) in the verse of the Samdhinirmochana Sutra (Explanation of the Knots Sutra):

'Because of the association with adventitious defilements, and because of the inherent virtues of self-nature, It is the same in the past and future; this is the aspect of non-variation.'

Furthermore, explaining the stage of impurity, there are nine kinds of adventitious defilements, which are impure because they are not defiled. In the stage of purity, permanence, bliss, self

凈四德。及如來恒沙功德。恒相應故。故說如來性前後無變異。若略說一切煩惱客塵。凡有九種。一者隨眠貪慾煩惱。二隨眠瞋。三隨眠癡。四貪瞋癡等極重上心惑。五無明住地。六見諦所滅。七修習所滅。八不凈地。九凈地惑。若煩惱在世間離欲眾生相續中。為不動業增長家因。能生色無色界。為出世無分別智所滅。是名隨眠欲瞋癡等三毒。

釋曰。言煩惱在者有二。一有體說在。二無體。約因在故說在。言體在者。即見諦。隨眠未得治道故言在。約因在者。即思惟隨眠。已得治道故。以思惟用見諦為因。思惟雖滅。由有見諦。為思惟因故言因在。思惟必由見諦而生。若除思惟因。有根本見諦惑在。后更能生思惟之惑故。言思惟因在。不動業增長家因者。一思惟能成業。二見諦能得果。何以故。斷思惟盡。業不成故。斷見諦盡。不感果故。故說不動業。為增長家因。能生色無色界故。為出世無分別智所滅者。有二種滅。一者性滅。二治道滅。一性滅者有二。謂唸唸滅。及相違滅。相違滅又有二種。一等類相違。如貪違瞋等。二不等類相違。如正思惟違欲瞋等。是名性滅。二治道滅者。有二種。一通二別。通道者。謂觀真如。滅三界煩惱。二別道者。如不凈觀等。能滅貪瞋等煩惱。如苦諦觀。滅苦諦惑。不滅集

【現代漢語翻譯】現代漢語譯本：凈四德（常、樂、我、凈四種德行）。以及如來恒河沙數般的功德，恒常相應，所以說如來的自性前後沒有變異。如果簡略地說，一切煩惱客塵，總共有九種：第一種是隨眠貪慾煩惱，第二種是隨眠嗔恚，第三種是隨眠愚癡，第四種是貪嗔癡等極其嚴重的上品惑，第五種是無明住地，第六種是見諦所滅的煩惱，第七種是修習所滅的煩惱，第八種是不凈地（指欲界）的煩惱，第九種是凈地（指色界和無色界）的惑。如果煩惱在世間離欲眾生的相續中，就成為不動業增長的根本原因，能夠產生色界和無色界的果報。這些煩惱會被出世間的無分別智所滅，這被稱為隨眠的欲、嗔、癡等三種毒害。

解釋說：『煩惱在』有兩種含義。第一種是就煩惱的自體而言，說它存在；第二種是沒有自體，只是就其因緣而言，說它存在。就自體而言，指的是見諦所斷的煩惱，因為隨眠煩惱還沒有得到對治的方法，所以說它存在。就因緣而言，指的是思惟所斷的隨眠煩惱，因為它已經得到了對治的方法。因為思惟煩惱以見諦為因，所以即使思惟煩惱已經滅除，由於有見諦煩惱作為它的因，所以說因緣存在。思惟煩惱必定由見諦煩惱而生。如果除去了思惟煩惱的因，還有根本的見諦惑存在，之後更能產生思惟的惑，所以說思惟的因緣存在。『不動業增長家因』指的是：第一，思惟煩惱能夠成就業；第二，見諦煩惱能夠得到果報。為什麼這樣說呢？因為斷盡了思惟煩惱，業就不能成就；斷盡了見諦煩惱，就不會感受果報。所以說不動業是增長的根本原因，能夠產生色界和無色界的果報。『為出世無分別智所滅』指的是有兩種滅除的方式：第一種是自性滅，第二種是對治道滅。自性滅有兩種，一種是念念滅，另一種是相違滅。相違滅又有兩種，一種是等類相違，比如貪慾和嗔恚相互違背；另一種是不等類相違，比如正思惟和欲、嗔等相互違背。這被稱為自性滅。第二種對治道滅有兩種，一種是通用的，一種是特別的。通用的方法是，通過觀察真如，來滅除三界的煩惱。特別的方法是，比如不凈觀等，能夠滅除貪慾和嗔恚等煩惱。比如苦諦觀，能夠滅除苦諦的迷惑，但不能滅除集諦（煩惱的根源）。

【English Translation】 English version: Pure Four Virtues (the four virtues of permanence, bliss, self, and purity). And because the Tathagata's merits, as numerous as the sands of the Ganges, are constantly corresponding, it is said that the Tathagata's nature does not change before and after. If briefly speaking, all afflictions and defilements are generally of nine kinds: first, the affliction of latent greed; second, latent anger; third, latent ignorance; fourth, extremely severe superior delusions such as greed, anger, and ignorance; fifth, the ground of ignorance; sixth, that which is extinguished by seeing the truth; seventh, that which is extinguished by cultivation; eighth, the afflictions of the impure realm (referring to the desire realm); ninth, the delusions of the pure realm (referring to the form and formless realms). If afflictions are in the continuous stream of beings in the world who are detached from desire, they become the root cause of increasing unwavering karma, capable of producing the fruits of the form and formless realms. These afflictions are extinguished by the transcendental non-discriminating wisdom, and this is called the three poisons of latent desire, anger, and ignorance.

Explanation says: 'Afflictions exist' has two meanings. The first is in terms of the substance of the affliction, saying it exists; the second is without substance, only in terms of its cause, saying it exists. In terms of substance, it refers to the afflictions severed by seeing the truth, because latent afflictions have not yet obtained the method of treatment, so it is said to exist. In terms of cause, it refers to the latent afflictions severed by thinking, because it has already obtained the method of treatment. Because thinking afflictions take seeing the truth as their cause, even if thinking afflictions have been extinguished, because there are seeing the truth afflictions as their cause, it is said that the cause exists. Thinking afflictions must arise from seeing the truth afflictions. If the cause of thinking afflictions is removed, there are still fundamental seeing the truth delusions existing, which can later produce thinking delusions, so it is said that the cause of thinking exists. 'The root cause of increasing unwavering karma' refers to: first, thinking afflictions can accomplish karma; second, seeing the truth afflictions can obtain retribution. Why is this said? Because if thinking afflictions are completely severed, karma cannot be accomplished; if seeing the truth afflictions are completely severed, one will not experience retribution. Therefore, it is said that unwavering karma is the root cause of increase, capable of producing the fruits of the form and formless realms. 'Extinguished by the transcendental non-discriminating wisdom' refers to two kinds of extinction: the first is extinction by nature, and the second is extinction by the path of treatment. Extinction by nature has two kinds: one is extinction moment by moment, and the other is extinction by opposition. Extinction by opposition also has two kinds: one is opposition of the same kind, such as greed opposing anger; the other is opposition of different kinds, such as right thinking opposing desire, anger, etc. This is called extinction by nature. The second kind, extinction by the path of treatment, has two kinds: one is common, and the other is special. The common method is to extinguish the afflictions of the three realms by observing Suchness. The special methods are, for example, the contemplation of impurity, which can extinguish afflictions such as greed and anger. For example, the contemplation of the truth of suffering can extinguish the delusion of the truth of suffering, but cannot extinguish the truth of accumulation (the root of afflictions).

諦惑故。名隨眠欲瞋癡等。四三毒極重上心惑者。有諸煩惱在欲行眾生相續中。為罪福兩行增長家因。但生欲界修不凈觀等所破。是名貪瞋癡極重上心煩惱。五無明住地惑者。在阿羅漢相續中。為無流業生家因。能生意所生身。為如來菩提所破。是名無明住地惑故。阿羅漢約安立諦觀能破諸煩惱。此無明住地。非安立諦觀所能破故。猶在羅漢相續中。為無流業生家因。無流業生家因者。流有三義。一者流入三界生死。二者退失。如失欲界流往色界。或失色界流下欲界。則隨生死不定一處故名為流。三者流脫功德善根失戒定慧。譬如破塘水則不住。無此三流故名無流。業者作意為義。此意業能生四種生死。如來菩提破者。如來菩提非安立諦觀。是名如來菩提。因此道故。能滅此惑故。名無明住地。六見諦所滅惑者。有二種學人。一凡夫。二聖人。此惑在學道凡夫相續中。無始已來未曾見理。因初出世聖道所破名為見諦。

釋曰。學道凡夫相續中者。若小乘則從暖頂忍世法。此四是學道凡夫位。見諦隨眠其未能滅故言在中。無始時節未見者。從無始以來迄至此道所未曾見安立聖諦故言未曾得見。初出世聖道所破者。始自苦法忍初念之道。能破煩惱名為見諦。自此後去並屬思惟。平等觀者。有利有鈍。若利根人。於一

【現代漢語翻譯】現代漢語譯本因為真實的迷惑，所以稱為隨眠，如貪慾、嗔恚、愚癡等。（隨眠：煩惱的潛在狀態；欲：對感官享受的渴望；嗔：憤怒；癡：愚昧）這四種三毒（三毒：貪、嗔、癡）極其嚴重，矇蔽心智。有些煩惱存在於沉溺於慾望的眾生相續中，成為罪業和福業兩種行為增長的根本原因。但只產生於欲界，可以通過修習不凈觀等方法來破除。這被稱為貪、嗔、癡等極其嚴重的矇蔽心智的煩惱。第五種是無明住地惑（無明住地惑：最根本的無明煩惱），存在於阿羅漢（阿羅漢：已證得解脫的聖者）的相續中，成為無漏業（無漏業：不會導致輪迴的業）產生的根本原因，能夠產生意所生身（意所生身：由意念產生的身體）。這種惑只有如來的菩提（菩提：覺悟）才能破除。因此稱為無明住地惑。阿羅漢通過安立諦觀（安立諦觀：對四聖諦的觀察）能夠破除各種煩惱，但這種無明住地惑，不是安立諦觀所能破除的，所以仍然存在於阿羅漢的相續中，成為無漏業產生的根本原因。無漏業產生的根本原因，『漏』有三種含義：一是流入三界生死（三界：欲界、色界、無色界），二是退失，比如失去欲界的果位而墮落到界，或者失去界的果位而墮落到欲界，這樣隨著生死而不能確定在某一處，所以稱為『漏』。三是漏脫功德善根，失去戒、定、慧（戒定慧：佛教修行的三個方面）。譬如破壞池塘，水就無法停留。沒有這三種『漏』，所以稱為『無漏』。『業』的含義是『作意』，這種意業能夠產生四種生死。如來菩提破除這種惑，如來菩提不是安立諦觀，這被稱為如來菩提。因為這種道，能夠滅除這種迷惑，所以稱為無明住地。第六種是見諦所滅惑（見諦所滅惑：通過見四聖諦的真理而滅除的煩惱），有兩種學人：一是凡夫，二是聖人。這種迷惑存在於修道的凡夫相續中，從無始以來從未見過真理，因為最初出世的聖道所破除，所以稱為見諦。解釋：修道的凡夫相續中，如果按小乘來說，就是從暖位、頂位、忍位、世第一法位。這四個是修道凡夫的位次。見諦隨眠還沒有被滅除，所以說存在於其中。無始時節未見，是從無始以來直到這種道，都未曾見過安立聖諦，所以說未曾得見。最初出世的聖道所破，是從苦法忍（苦法忍：對苦諦的忍可）最初一念的道，能夠破除煩惱，稱為見諦。從此以後都屬於思惟。平等觀，有利根和鈍根之分。如果是利根的人，在一個...

【English Translation】 English version Because of true delusion, it is called 'anusaya' (latent tendencies), such as desire, anger, and ignorance. (Anusaya: latent tendencies of defilements; desire: craving for sensual pleasures; anger: aversion; ignorance: delusion) These four, the three poisons (three poisons: greed, hatred, and delusion), are extremely severe, obscuring the mind. Some defilements exist in the continuum of beings who indulge in desires, becoming the fundamental cause for the increase of both sinful and meritorious actions. However, they only arise in the desire realm and can be overcome by practicing contemplation on impurity, etc. These are called extremely severe defilements that obscure the mind, such as greed, anger, and ignorance. The fifth is the 'Avidya-sthana-klesha' (ignorance of the abiding place), which exists in the continuum of Arhats (Arhats: enlightened beings who have attained liberation), becoming the fundamental cause for the arising of non-leaking karma (non-leaking karma: karma that does not lead to rebirth), capable of producing the mind-born body (mind-born body: a body created by the mind). This defilement can only be overcome by the Bodhi (enlightenment) of the Tathagata (Buddha). Therefore, it is called Avidya-sthana-klesha. Arhats can overcome various defilements through the 'Anitya-drishti' (contemplation on impermanence), but this Avidya-sthana-klesha cannot be overcome by Anitya-drishti, so it still exists in the continuum of Arhats, becoming the fundamental cause for the arising of non-leaking karma. The fundamental cause for the arising of non-leaking karma, 'leaking' has three meanings: first, flowing into the cycle of birth and death in the three realms (three realms: desire realm, form realm, formless realm); second, falling away, such as losing the position in the desire realm and falling into the ** realm, or losing the position in the ** realm and falling into the desire realm, thus being uncertain in one place due to birth and death, so it is called 'leaking'. Third, leaking away merit and virtuous roots, losing morality, concentration, and wisdom (morality, concentration, and wisdom: three aspects of Buddhist practice). Just like destroying a pond, the water cannot stay. Without these three 'leaks', it is called 'non-leaking'. The meaning of 'karma' is 'intention', this mental karma can produce four kinds of birth and death. The Bodhi of the Tathagata overcomes this defilement, the Bodhi of the Tathagata is not Anitya-drishti, this is called the Bodhi of the Tathagata. Because of this path, it can eliminate this delusion, so it is called Avidya-sthana. The sixth is the 'Darshana-heya-klesha' (defilements eliminated by seeing the truth), there are two kinds of learners: first, ordinary beings; second, sages. This delusion exists in the continuum of ordinary beings who are practicing the path, from beginningless time have never seen the truth, because it is overcome by the first arising of the noble path, so it is called Darshana-heya. Explanation: In the continuum of ordinary beings who are practicing the path, according to the Hinayana (small vehicle), it is from the stages of warmth, peak, forbearance, and the highest mundane dharma. These four are the stages of ordinary beings practicing the path. The Darshana-heya-anusaya has not yet been eliminated, so it is said to exist within them. Not seen from beginningless time, is from beginningless time until this path, have never seen the established noble truth, so it is said to have never been seen. Overcome by the first arising of the noble path, is from the first thought of 'Kshanti-jnana-ksana' (moment of acceptance of suffering), the path that can overcome defilements is called Darshana-heya. From then on, it all belongs to contemplation. Equal contemplation, there are sharp and dull faculties. If it is a person with sharp faculties, in one...

念中則等觀四諦。八十八惑一時俱斷。皆名見諦。若鈍根人。于次第觀者。則初念觀苦。不見餘三諦。但斷苦下四諦。名為見諦。余未斷者。皆屬思惟。是名見諦所滅惑。若大乘則十信等諸位。聖人者。初地以上。七修道所滅惑者。在學道聖人相續中。昔已曾見出世聖道所破。是名由修道所滅惑。八不凈地。惑者。在未究竟行菩薩相續中。對障菩薩七地為無相無功用道所破對障故。

釋曰。七地者即前七地已還故無相無功用道者。即八地以上無相者。即真如境。無功用者。即自然升進道。是名不凈地惑。九凈地惑者。在究竟行菩薩相續中。能障八地以上三地。譬金剛定慧所破。言究竟者。八地以上見境皆周。無更別境所未見者故名究竟。但方便由有淺深故。諸地為別故。分別煩惱有此九種。約此煩惱立眾生有四種。一凡夫。二羅漢。三有學。四菩薩。此四種眾生。依無流界。由四煩惱故不凈。第一眾生由四煩惱故不凈。第二眾生由一煩惱故不凈。第三眾生由兩煩惱故不凈。第四眾生由兩煩惱故不凈。第一凡夫由四惑者。前三是隨眠貪瞋癡等。后一即上心煩惱。由此四故不凈。二由一惑者。即羅漢由無明住地故不凈。三由二惑者。謂見諦思惟。即有學聖凡夫學道。凡夫由見諦煩惱故不凈。有學聖人由思惟煩惱故不

【現代漢語翻譯】現代漢語譯本：如果專注于唸誦，就能平等地觀察四諦（苦、集、滅、道）。八十八種迷惑同時斷除，這都稱為『見諦』。如果是根器遲鈍的人，在次第觀修時，最初唸誦觀苦諦，不能見到其餘三諦，只能斷除苦諦下的四種迷惑，這稱為『見諦』。其餘未斷除的，都屬於思惟。這就是見諦所滅的迷惑。如果按大乘佛教來說，十信等各個位次的聖人，以及初地以上的菩薩，他們所滅的迷惑，是在修道聖人的相續中，過去曾經被出世的聖道所破除的，這稱為由修道所滅的迷惑。八不凈地的迷惑，是在尚未究竟修行的菩薩相續中，對於障礙菩薩七地的無相無功用道所破除的障礙。

解釋說：七地，就是指前面的七地，所以無相無功用道，就是指八地以上的境界。無相，指的是真如境。無功用，指的是自然升進的道路。這稱為不凈地的迷惑。九凈地的迷惑，是在究竟修行的菩薩相續中，能夠障礙八地以上三地的迷惑，譬如被金剛定慧所破除。所謂究竟，是指八地以上所見的境界都已周遍，沒有再未曾見過的其他境界，所以稱為究竟。但因為方便法門有深淺的差別，所以各個地有所不同。因此，分別煩惱有這九種。根據這煩惱，眾生可以分為四種：一、凡夫；二、羅漢（Arhat）；三、有學；四、菩薩（Bodhisattva）。這四種眾生，依據無流界，因為四種煩惱而不清凈。第一種眾生因為四種煩惱不清凈。第二種眾生因為一種煩惱不清凈。第三種眾生因為兩種煩惱不清凈。第四種眾生因為兩種煩惱不清凈。第一種凡夫因為四種迷惑不清凈，前三種是隨眠的貪（Greed）、嗔（Hatred）、癡（Delusion）等，后一種是上心煩惱。因為這四種原因不清凈。第二種因為一種迷惑不清凈，就是羅漢因為無明住地而不清凈。第三種因為兩種迷惑不清凈，就是見諦和思惟，也就是有學聖人和凡夫學道。凡夫因為見諦煩惱不清凈，有學聖人因為思惟煩惱不清凈。

【English Translation】 English version: If one focuses on mindfulness, one can equally contemplate the Four Noble Truths (suffering, accumulation, cessation, and the path). The eighty-eight delusions are simultaneously severed, and all of this is called 'seeing the truth' (見諦). If one is of dull faculties, and contemplates in sequence, then in the initial thought of contemplating suffering, one does not see the remaining three truths, but only severs the four delusions under the truth of suffering, and this is called 'seeing the truth'. What remains unsevered all belongs to thought. This is called the delusion eradicated by seeing the truth. If according to Mahayana Buddhism, the saints of the ten faiths and other positions, and the Bodhisattvas (菩薩) above the first ground (初地), the delusions they eradicate are in the continuum of the saints of the path of cultivation, and have been broken by the supramundane holy path in the past, this is called the delusion eradicated by the path of cultivation. The delusions of the eight impure grounds are in the continuum of Bodhisattvas (菩薩) who have not yet completely practiced, and are the obstacles broken by the non-form and non-effort path that obstructs the seventh ground of Bodhisattvas (菩薩).

Explanation: The seventh ground refers to the previous seven grounds, so the non-form and non-effort path refers to the realm above the eighth ground. Non-form refers to the realm of Suchness (真如). Non-effort refers to the path of natural advancement. This is called the delusion of the impure ground. The delusions of the nine pure grounds are in the continuum of Bodhisattvas (菩薩) who are completely practicing, and can obstruct the three grounds above the eighth ground, like being broken by the Vajra Samadhi (金剛定) wisdom. The so-called complete means that the realms seen above the eighth ground are all pervasive, and there are no other realms that have not been seen, so it is called complete. However, because the expedient methods have differences in depth, the grounds are different. Therefore, there are these nine types of distinguishing afflictions. According to these afflictions, sentient beings can be divided into four types: 1. Ordinary people; 2. Arhats (羅漢); 3. Those in learning; 4. Bodhisattvas (菩薩). These four types of sentient beings, based on the non-outflow realm, are impure because of four afflictions. The first type of sentient beings is impure because of four afflictions. The second type of sentient beings is impure because of one affliction. The third type of sentient beings is impure because of two afflictions. The fourth type of sentient beings is impure because of two afflictions. The first type of ordinary people is impure because of four delusions, the first three are the dormant greed (貪), hatred (嗔), delusion (癡), etc., and the last one is the affliction of the upper mind. Because of these four reasons, they are impure. The second type is impure because of one delusion, that is, Arhats (羅漢) are impure because of the dwelling place of ignorance. The third type is impure because of two delusions, that is, seeing the truth and thinking, that is, the saints in learning and ordinary people learning the path. Ordinary people are impure because of the affliction of seeing the truth, and the saints in learning are impure because of the affliction of thinking.

凈。是名由二惑。四由二惑者。謂凈不凈。即是從初地已上至七地菩薩。由不凈地惑故不凈。若從八地已上三地。由凈地惑故不凈。是名由二惑故言不凈。

複次為現此九種煩惱故。立九譬者。一為顯貪慾煩惱故。立蓮花化佛譬。譬如蓮花初開之時。甚可愛樂。后時萎悴。人厭惡之。貪慾亦爾。初依塵成。后依塵壞。故以華譬貪。而華壞時。化佛出世。如貪覆法身。二為瞋煩惱故以蜂為譬者。如蜂若為他所觸。放毒螫人。瞋亦如是。若心起瞋。即能自害。復能害他。而有甘蜜。即譬法身。為瞋所覆故。三為無明惑故。立谷中粳糧譬。譬如白米。為糠所覆。不得受用。法身亦爾。為無明㲉所隱覆故不得現。四為上心三種煩惱。立金墮不凈譬。譬如凈潔金寶為糞所涂。違逆人心。離欲之人亦復如是。為上心煩惱違逆其意。故說此譬。法身本凈為上心惑所覆故言不凈。五為顯無明住地故。立貧女寶藏譬。譬如貧女宅中地下有金寶藏。為地覆故。受貧窮苦。二乘亦爾。為無明所覆不見佛果故。受四種生死之苦。六為顯見諦惑。立庵羅樹子譬。譬如庵羅子生芽之時。必破其皮。然後得出。皮譬見諦。芽譬法身。見諦亦爾。初見真理。即破此惑。法身顯現故。七為顯思惟惑故。立弊帛裹金寶譬。譬如敗衣不堪服用。身見真實

【現代漢語翻譯】現代漢語譯本：所謂『由二惑』，是指『凈』與『不凈』。這指的是從初地到七地的菩薩，因為『不凈地惑』的緣故，所以說『不凈』。如果是從八地到十地的菩薩，因為『凈地惑』的緣故，所以說『不凈』。這就是因為『由二惑』的緣故，才說『不凈』。

其次，爲了顯現這九種煩惱，所以設立九種譬喻。第一，爲了顯現貪慾煩惱，設立蓮花化佛的譬喻。譬如蓮花初開的時候，非常可愛，但後來凋謝枯萎，令人厭惡。貪慾也是這樣，最初依附塵境而生，後來也依附塵境而壞滅。所以用蓮花來比喻貪慾，而蓮花壞滅的時候，化佛就會出現，就像貪慾覆蓋了法身一樣。第二，爲了顯現嗔恚煩惱，用蜜蜂來做譬喻。譬如蜜蜂如果被觸碰，就會放出毒液蜇人。嗔恚也是這樣，如果心中生起嗔恚，就會傷害自己，也能傷害他人。而蜂蜜，就譬喻法身，因為被嗔恚所覆蓋的緣故。第三，爲了顯現無明惑，設立谷中粳米的譬喻。譬如白米被米糠覆蓋，無法食用。法身也是這樣，被無明糠秕所遮蔽，所以無法顯現。第四，爲了顯現上心三種煩惱，設立金子掉入不凈之物的譬喻。譬如干凈的金寶被糞便塗抹，令人厭惡。遠離慾望的人也是這樣，因為上心煩惱違背了他的意願，所以說這個譬喻。法身本來清凈，因為被上心惑所覆蓋，所以說『不凈』。第五，爲了顯現無明住地，設立貧女寶藏的譬喻。譬如貧窮女子的家中地下埋藏著金銀財寶，因為被土地覆蓋，所以遭受貧窮的痛苦。二乘（指聲聞乘和緣覺乘）也是這樣，因為被無明所覆蓋，看不到佛果，所以遭受四種生死的痛苦。第六，爲了顯現見諦惑，設立庵羅樹子（Amra tree seed）的譬喻。譬如庵羅樹子在發芽的時候，必定要破開它的外皮，然後才能長出來。外皮譬喻見諦惑，嫩芽譬喻法身。見諦也是這樣，最初見到真理，就破除了這種迷惑，法身就顯現出來了。第七，爲了顯現思惟惑，設立用破舊的布包裹金寶的譬喻。譬如破舊的衣服不能穿用，身見真實

【English Translation】 English version: 'Being impure due to two kinds of delusion' refers to 'purity' and 'impurity'. This refers to Bodhisattvas from the first Bhumi (stage of enlightenment) up to the seventh Bhumi. They are considered 'impure' because of the delusion of the 'impure Bhumi'. If it is from the eighth Bhumi up to the tenth Bhumi, they are considered 'impure' because of the delusion of the 'pure Bhumi'. This is why it is said to be 'impure' due to 'two kinds of delusion'.

Furthermore, in order to reveal these nine kinds of afflictions (kleshas), nine metaphors are established. First, to reveal the affliction of greed (lobha), the metaphor of the lotus transforming into a Buddha is established. For example, when a lotus first blooms, it is very lovely, but later it withers and decays, and people dislike it. Greed is also like this: it arises dependent on the dust (sense objects), and later it decays dependent on the dust. Therefore, the lotus is used as a metaphor for greed, and when the lotus decays, a manifested Buddha appears, just as greed covers the Dharmakaya (Buddha's body of truth). Second, to reveal the affliction of anger (dvesha), the bee is used as a metaphor. For example, if a bee is touched by another, it releases venom to sting people. Anger is also like this: if anger arises in the mind, it can harm oneself and also harm others. And the honey is a metaphor for the Dharmakaya, because it is covered by anger. Third, to reveal the delusion of ignorance (avidya), the metaphor of unpolished rice in the husk is established. For example, white rice is covered by the husk and cannot be used. The Dharmakaya is also like this: it is hidden by the husk of ignorance and therefore cannot manifest. Fourth, to reveal the three afflictions of the higher mind, the metaphor of gold falling into impurity is established. For example, pure and clean gold is smeared with feces, which is repulsive to people. Those who are detached from desire are also like this: the afflictions of the higher mind go against their intentions, so this metaphor is spoken. The Dharmakaya is originally pure, but it is said to be 'impure' because it is covered by the delusions of the higher mind. Fifth, to reveal the dwelling place of ignorance, the metaphor of the poor woman's treasure is established. For example, a poor woman has gold and jewels buried underground in her house, but because they are covered by the earth, she suffers the pain of poverty. The two vehicles (Shravakayana and Pratyekabuddhayana) are also like this: because they are covered by ignorance, they do not see the fruit of Buddhahood, and therefore they suffer the pain of the four kinds of birth and death. Sixth, to reveal the delusion of the view of truth (darshana-satya), the metaphor of the Amra tree seed is established. For example, when the Amra tree seed sprouts, it must break its skin before it can grow. The skin is a metaphor for the delusion of the view of truth, and the sprout is a metaphor for the Dharmakaya. The view of truth is also like this: when one first sees the truth, one breaks through this delusion, and the Dharmakaya manifests. Seventh, to reveal the delusion of thought (bhavana-satya), the metaphor of gold wrapped in tattered cloth is established. For example, tattered clothes cannot be worn, and the view of self is real.

先來已破。聖道對治數數習故。思惟煩惱無復勢力。譬彼敗衣金如法身。為思惑所障。八為顯不凈地惑。立貧女懷王子譬。譬如轉輪王子在貧女腹中。胎不能污。七地以還。煩惱亦爾。雖名煩惱。而有三德。一者無染濁智慧慈悲所含養故。二者無過失以不損自他故。三者無量功德能成熟佛法及眾生故。若長煩惱即成凡夫不能成熟佛法。若斷煩惱。即成二乘不能成熟眾生。九為顯凈地惑故。立摸中金像譬。譬如鑄金像未開摸時像已成熟。水等諸物不能破唯斧等乃能破故。八地以上惑亦如是。唯金剛心能破究竟故。因三種自性為顯心清凈界。名如來藏。故說九種如蓮花等譬。三種自性者。一者法身。二如如。三佛性。合此九譬為三。初三譬法身。次一譬如如。后五譬佛性。云何如此明。諸佛法身有二種。一正得。二正說。言正得法身者。最清凈法界。是無分別智境。諸佛當體。是自所得法。二正說法身者。為得此法身清凈法界正流從如所化眾生識生。名為正說法身。正說法身又有二種。一深妙。二粗淺。為安立此二道理。一深妙者。為安大乘道理。二粗淺。為二乘人說此道理。複次第一義諦為安立菩薩甚深法藏。約真俗二諦。安立二乘十二部等種種法藏。

釋曰。一正得法身者。體是真如。世間無物可為譬者。故還

【現代漢語翻譯】現代漢語譯本：『先來已破』，指的是聖道能夠對治並不斷克服煩惱。通過思惟，煩惱便不再有力量。好比破舊的衣服里藏有黃金，如同法身被思惑所障礙。爲了闡明不凈地（指修行位階較低的階段）的惑，設立了貧女懷王子的譬喻。譬如轉輪王的王子在貧女的腹中，胎兒不會被污染。七地（指菩薩修行第七階段）及以下的煩惱也是如此，雖然名為煩惱，卻具有三種功德：一是沒有染污，因為被智慧和慈悲所包含和滋養；二是沒有過失，因為不損害自己和他人；三是具有無量功德，能夠成熟佛法和眾生。如果增長煩惱，就會成為凡夫，不能成熟佛法。如果斷除煩惱，就會成為二乘（聲聞乘和緣覺乘），不能成熟眾生。九地（指菩薩修行第九階段）是爲了闡明凈地的惑，設立了模中金像的譬喻。譬如鑄造金像，在沒有打開模子的時候，金像已經成熟，水等諸物不能破壞它，只有斧頭等才能破壞它。八地以上的惑也是如此，只有金剛心才能徹底破除。因為三種自性是爲了闡明心清凈的界限，所以名為如來藏（Tathagatagarbha），因此說了九種譬喻，如蓮花等。三種自性是：一者法身（Dharmakaya），二如如（Tathata），三佛性（Buddha-nature）。將這九個譬喻合為三類，前三個譬喻法身，中間一個譬喻如如，后五個譬喻佛性。如何如此明白呢？諸佛的法身有兩種：一是正得，二是正說。所謂正得法身，是最清凈的法界（Dharmadhatu），是無分別智的境界，是諸佛的本體，是自己所證得的法。所謂正說法身，是爲了證得此法身，清凈法界正確地流出，從所化眾生的識中產生，名為正說法身。正說法身又有兩種：一是深妙，二是粗淺。爲了安立這兩種道理，一是深妙，爲了安立大乘的道理；二是粗淺，為二乘人說此道理。再次，第一義諦（Paramartha-satya）是爲了安立菩薩甚深的法藏，依據真俗二諦（Two Truths），安立二乘的十二部等種種法藏。解釋說：一、正得法身，本體是真如（Truth），世間沒有東西可以作為比喻，所以還...

【English Translation】 English version: 'Already broken' refers to the Holy Path (Aryamarga) being able to counteract and continuously overcome afflictions (kleshas). Through contemplation, afflictions no longer have power. It is like gold hidden in tattered clothes, resembling the Dharmakaya (Body of Essence) being obstructed by afflictions of thought. To illustrate the afflictions of impure grounds (referring to lower stages of practice), the analogy of a poor woman carrying a prince in her womb is established. For example, a Chakravartin (Wheel-Turning King)'s prince is in the womb of a poor woman, but the fetus is not defiled. Afflictions in the seventh Bhumi (stage of a Bodhisattva's path) and below are also like this. Although named afflictions, they have three virtues: first, they are without defilement because they are contained and nourished by wisdom and compassion; second, they are without fault because they do not harm oneself or others; third, they have immeasurable merits because they can mature the Dharma and sentient beings. The ninth Bhumi is to illustrate the afflictions of pure grounds, establishing the analogy of a golden statue in a mold. For example, when casting a golden statue, the statue is already mature before the mold is opened. Water and other things cannot break it, only axes and the like can break it. The afflictions above the eighth Bhumi are also like this; only the Vajra-like mind (Diamond Mind) can completely break them. Because the three self-natures are to illustrate the pure realm of the mind, it is named Tathagatagarbha (Womb of the Thus-Come One), therefore, nine analogies are spoken, such as the lotus flower and so on. The three self-natures are: first, Dharmakaya (Body of Essence); second, Tathata (Suchness); third, Buddha-nature (Buddha-dhatu). Combining these nine analogies into three categories, the first three analogies are for Dharmakaya, the middle one is for Tathata, and the last five are for Buddha-nature. How is it so clear? The Dharmakaya of all Buddhas has two types: first, the rightly attained; second, the rightly spoken. The so-called rightly attained Dharmakaya is the most pure Dharmadhatu (Realm of Dharma), which is the realm of non-discriminating wisdom, the essence of all Buddhas, and the Dharma attained by oneself. The so-called rightly spoken Dharmakaya is, in order to attain this Dharmakaya, the pure Dharmadhatu correctly flows out, arising from the consciousness of the sentient beings to be transformed, and is named the rightly spoken Dharmakaya. The rightly spoken Dharmakaya also has two types: first, profound and subtle; second, coarse and shallow. In order to establish these two principles, the first, profound and subtle, is to establish the principles of Mahayana; the second, coarse and shallow, is to speak this principle for those of the Two Vehicles (Shravakayana and Pratyekabuddhayana). Furthermore, the Paramartha-satya (Ultimate Truth) is to establish the profound Dharma treasury of Bodhisattvas, based on the Two Truths (relative and ultimate), establishing the twelve divisions and various Dharma treasuries of the Two Vehicles. Explanation says: First, the rightly attained Dharmakaya, its essence is Truth (Tathata), there is nothing in the world that can be used as an analogy, so still...

取花中佛像為譬。二正說深妙法身者。以真如一味故。故取蜂家蜜為譬。三粗淺正說法身者。以顯真俗種種義味故。故取糠中米為譬。由此三譬顯諸佛正得法身正說法身。是三法身遍滿攝藏一切眾生界無餘故。故經說無一眾生出如來法身外者。如無一色出虛空外者故。次金墮不凈一譬。譬如如者如如有三義故。取金為譬。一者性無變異。二者功德無窮。三者清凈無二。自性亦如。無變異故。功德亦如。無增減故。清凈亦如。無染污故。故曰如如是真如。如在一切邪定聚及一闡提諸眾生中本無差別。若至客塵滅后說名如來藏。故說一切眾生為如來藏。能藏如來不得顯現。為顯此清凈無二故。佛說此經。文殊師利諸佛已出離於我取根本。由此自性清凈。應一切眾生清凈。是自性清凈與眾生清凈無有二故。為顯此如故說金寶譬。后五譬佛性者。佛性有二種。一者住自性性。二者引出性。諸佛三身。因此二性故得成就。為顯住自性故。說地中寶藏譬。此住自性佛性者。有六種德故如寶藏。一者最難得。佛性亦爾。于無數時節。起正勤心。因福德智慧滿足莊嚴。方始顯現故。譬如意寶藏。由勝因乃感。二者清凈無垢。由佛性與煩惱不相染故。是故譬如意寶。不為不凈所污。三者威神無窮。明六神通等功德圓滿故。如意寶亦爾。隨

【現代漢語翻譯】現代漢語譯本以花中佛像為例來比喻。第一，正確闡述深奧微妙法身（Dharmakāya，諸佛所證的真如法性身）的情況，因為真如（Tathātā，事物的真實如是之性）是同一體性的，所以用蜂巢中的蜂蜜來比喻。第二，粗淺地闡述法身的情況，爲了彰顯真諦和俗諦種種不同的意義和味道，所以用稻糠中的米來比喻。通過這三種比喻，彰顯諸佛正確證得法身，正確闡述法身。這三種法身遍佈、充滿、攝藏一切眾生界，沒有遺漏，所以經書上說沒有一個眾生在如來（Tathāgata，佛的稱號之一，意為『如來者』）法身之外，就像沒有一種顏色在虛空之外一樣。接下來是用金子掉入不凈之物來作比喻。譬如『如』，之所以用金子來比喻，是因為『如』有三種含義：一是本性沒有變異，二是功德無窮無盡，三是清凈沒有二元對立。自性也是如此，沒有變異的緣故；功德也是如此，沒有增減的緣故；清凈也是如此，沒有染污的緣故。所以說『如如』是真如。『如』在一切邪定聚（邪惡禪定者的群體）以及一闡提（斷絕一切善根的人）等眾生中，本來沒有差別。如果到了客塵（煩惱）滅盡之後，就稱為如來藏（Tathāgatagarbha，如來所藏的清凈佛性）。所以說一切眾生都是如來藏，能夠藏匿如來，使之不得顯現。爲了彰顯這種清凈沒有二元對立的性質，佛陀宣說了這部經。文殊師利（Mañjuśrī，智慧的象徵），諸佛已經出離於我執的根本，因此自性清凈，應一切眾生清凈，這種自性清凈與眾生清凈沒有二元對立。爲了彰顯這種『如』，所以說了金寶的比喻。後面的五個比喻是關於佛性（Buddhadhātu，成佛的可能性或潛能）的。佛性有兩種：一是安住自性之性，二是引出之性。諸佛的三身（Trikāya，法身、報身、應身）都是因為這兩種性質才得以成就。爲了彰顯安住自性，所以說了地中寶藏的比喻。這種安住自性的佛性，有六種德行，所以像寶藏一樣。一是極難獲得，佛性也是如此，在無數時節中，發起精進之心，因為福德和智慧圓滿莊嚴，才開始顯現，譬如如意寶藏，由殊勝的因緣才能感得。二是清凈沒有垢染，因為佛性與煩惱不互相染污，所以譬如如意寶，不被不凈之物所污染。三是威神無窮，彰顯六神通等功德圓滿，如如意寶也是這樣，隨

【English Translation】 English version Taking the Buddha image in a flower as an analogy. Firstly, to correctly explain the profound and subtle Dharmakāya (the Dharma-nature body realized by the Buddhas), because the True Thusness (Tathātā, the true nature of things as they are) is of one flavor, therefore, the honey from a beehive is taken as an analogy. Secondly, to superficially explain the Dharmakāya, in order to reveal the various meanings and flavors of truth and convention, therefore, rice in chaff is taken as an analogy. Through these three analogies, it is revealed that the Buddhas correctly attain the Dharmakāya and correctly explain the Dharmakāya. These three Dharmakāyas pervade, fill, and encompass all realms of sentient beings without remainder, therefore, the scripture says that there is not a single sentient being outside the Tathāgata's (one of the titles of the Buddha, meaning 'the one who has thus come') Dharmakāya, just as there is not a single color outside of space. Next, the analogy of gold falling into impurity. For example, 'Thusness' (Tathatā), the reason for using gold as an analogy is because 'Thusness' has three meanings: first, its nature does not change; second, its merits are infinite; and third, it is pure and without duality. Self-nature is also like this, because it does not change; merit is also like this, because it does not increase or decrease; purity is also like this, because it is not defiled. Therefore, it is said that 'Thus Thus' is True Thusness. 'Thusness' is originally without difference in all groups of those with wrong views and Icchantikas (those who have severed all roots of goodness) and other sentient beings. If, after the extinction of adventitious defilements (kleshas), it is called the Tathāgatagarbha (the pure Buddha-nature hidden within the Tathāgata). Therefore, it is said that all sentient beings are the Tathāgatagarbha, capable of concealing the Tathāgata, preventing it from manifesting. To reveal this pure non-duality, the Buddha spoke this sutra. Mañjuśrī (the symbol of wisdom), the Buddhas have already departed from the root of attachment to self, therefore, the self-nature is pure, and should be pure for all sentient beings; this self-nature purity and the purity of sentient beings are without duality. To reveal this 'Thusness', the analogy of gold and jewels is given. The following five analogies are about Buddha-nature (Buddhadhātu, the potential for Buddhahood). There are two types of Buddha-nature: first, the nature of abiding in self-nature; second, the nature of bringing forth. The three bodies (Trikāya, Dharmakāya, Sambhogakāya, Nirmāṇakāya) of the Buddhas are accomplished because of these two natures. To reveal the abiding in self-nature, the analogy of a treasure in the ground is given. This Buddha-nature of abiding in self-nature has six virtues, therefore, it is like a treasure. First, it is extremely difficult to obtain; Buddha-nature is also like this, in countless eons, one arouses the mind of diligence, because merit and wisdom are fully adorned, it then begins to manifest, like a wish-fulfilling treasure, which is felt by superior causes. Second, it is pure and without defilement, because Buddha-nature and afflictions do not defile each other, therefore, it is like a wish-fulfilling jewel, not defiled by impure things. Third, its majestic power is infinite, revealing the perfection of the six supernatural powers and other merits, just as the wish-fulfilling jewel is also like this, according to

意能辦故說寶藏譬。四者能莊嚴一切世間功德善根。於一切處相稱可故。如意寶亦爾。能為世間種種莊嚴具。五者最勝。於一切法中無與等故。亦如如意寶。物中最勝故。說寶藏為譬。六者八種世法中無有變異。為十種常住因故。真寶亦爾。雖燒打磨不能改其自性故。取寶藏以譬住自性佛性。二者引出佛性。從初發意。至金剛心。此中佛性名為引出。言引出者。凡有五位。一能出闡提位。二能出外道位。三出聲聞位。四出獨覺位。五出菩薩無明住地位。此法身能破煩惱㲉。其體顯現故。第六說庵羅樹芽為譬。如彼樹芽。能破皮肉。得出生為大樹王故。說引出佛性。如庵羅樹芽能生大樹王故。為約此兩因故。佛說三身果。一者因住自性佛性故說法身。法身有四種功德。是故第七說敗帛裹真金譬。四功德者。一自性有。如金本有。非所造作。二清凈。如金本凈塵垢不能染污。三為一切功德所依處。如金能感種種貴物故。四平等所得。謂一切眾生並同應得。如金無的主眾人共有。隨其功力修者即得。故說法身猶如真金。二者因引出佛性故說應身。應身有四種功德。是故第八說如貧賤女人有轉輪王胎。四功德者。一依止。依止者。三十七道品。是所依止。二者正生。謂欲得應得。即是未知欲知根。三者正住。謂正得。即是知根

【現代漢語翻譯】現代漢語譯本『意能辦故說寶藏譬』。第四，能夠莊嚴一切世間的功德善根，在一切處都相稱適合。就像如意寶一樣，能為世間提供種種莊嚴器具。第五，最殊勝，在一切法中沒有可以與之相比的。也像如意寶一樣，在所有物品中最殊勝，所以用寶藏來做比喻。第六，在八種世間法中沒有變異，是十種常住的根本原因。真正的寶物也是這樣，即使經過燒、打、磨，也不能改變它的本性。用寶藏來比喻安住于自性的佛性。第二是引出佛性。從最初發心，到金剛心。這裡所說的佛性名為『引出』。所說的『引出』，凡有五個階段：一是能從闡提（icchantika，斷善根者）的地位引出；二是能從外道的地位引出；三是能從聲聞的地位引出；四是能從獨覺的地位引出；五是能從菩薩無明住地的地位引出。這種法身能夠破除煩惱障，它的本體顯現出來。第六，用庵羅樹（āmra，芒果樹）的芽來做比喻。就像那樹芽，能夠破開皮肉，得以出生成為大樹王。所以說引出佛性，就像庵羅樹的芽能生長成大樹王一樣。爲了說明這兩種原因，佛陀宣說了三身果。一是因安住于自性佛性，所以說法身。法身有四種功德，因此第七用敗帛包裹真金來做比喻。四種功德是：一是自性本有，就像金子本來就有，不是人為製造的；二是清凈，就像金子本來就乾淨，塵垢不能污染；三是一切功德所依之處，就像金子能感得種種貴重物品；四是平等所得，意思是說一切眾生都應該得到，就像金子沒有主人，大家共有，隨著各自的努力修行就能得到。所以說法身就像真金。二是因引出佛性，所以說應身。應身有四種功德，因此第八用貧賤女人懷有轉輪王（cakravartin，擁有統治世界的輪寶的理想君主）的胎兒來做比喻。四種功德是：一是依止。依止是指三十七道品，是所依止的；二是正生，是指想要得到應得的，就是未知欲知根；三是正住，是指已經得到，就是知根。

【English Translation】 English version 'Because intention can accomplish, it is said to be like a treasure trove.' Fourth, it can adorn all the merits and roots of goodness in the world, being appropriate in all places. Just like a cintamani (cintāmaṇi, wish-fulfilling jewel), it can provide various adornments for the world. Fifth, it is the most supreme, without equal among all dharmas. It is also like a cintamani, the most supreme among all things, hence the analogy of a treasure trove. Sixth, it does not change in the eight worldly dharmas, being the cause of the ten kinds of permanence. True treasure is also like this; even if burned, beaten, or polished, it cannot change its nature. The analogy of a treasure trove is used to represent the Buddha-nature abiding in its own nature. The second is the elicitation of Buddha-nature. From the initial aspiration to the vajra (vajra, diamond/thunderbolt) mind. Here, Buddha-nature is called 'elicitation.' The term 'elicitation' has five stages: first, the ability to elicit from the position of an icchantika (icchantika, one who has severed their roots of goodness); second, the ability to elicit from the position of a non-Buddhist; third, to elicit from the position of a śrāvaka (śrāvaka, a disciple who attains liberation through hearing the teachings); fourth, to elicit from the position of a pratyekabuddha (pratyekabuddha, a solitary enlightened one); fifth, to elicit from the position of a Bodhisattva abiding in the ground of ignorance. This Dharmakāya (Dharmakāya, the body of the Dharma) can break through the veil of afflictions, and its essence becomes manifest. Sixth, the analogy of an āmra (āmra, mango) tree sprout is used. Just like that tree sprout, it can break through the skin and flesh, and be born as a great tree king. Therefore, it is said that eliciting Buddha-nature is like an āmra tree sprout that can grow into a great tree king. To explain these two causes, the Buddha spoke of the three bodies as the result. First, because of abiding in the self-nature Buddha-nature, the Dharmakāya is spoken of. The Dharmakāya has four kinds of merits, therefore, seventh, the analogy of true gold wrapped in tattered cloth is used. The four merits are: first, it exists by its own nature, like gold that is originally there, not created; second, it is pure, like gold that is inherently clean, and dirt cannot contaminate it; third, it is the place where all merits rely, like gold that can attract various precious things; fourth, it is equally attainable, meaning that all sentient beings should obtain it, like gold that has no owner and is shared by everyone, and those who cultivate diligently will obtain it. Therefore, the Dharmakāya is said to be like true gold. Second, because of eliciting Buddha-nature, the Nirmāṇakāya (Nirmāṇakāya, the body of transformation) is spoken of. The Nirmāṇakāya has four kinds of merits, therefore, eighth, the analogy of a poor and lowly woman carrying the embryo of a cakravartin (cakravartin, an ideal ruler who possesses the wheel that governs the world) is used. The four merits are: first, reliance. Reliance refers to the thirty-seven factors of enlightenment, which are the basis of reliance; second, correct birth, which refers to wanting to obtain what should be obtained, which is the root of wanting to know the unknown; third, correct abiding, which refers to already obtaining, which is the root of knowledge.

。四正受用。即知已根。合此四義。名為應身。如胎中轉輪王子。亦有四義。一以宿業為依止。二未得王位欲得如初生。三正得王位如住。四得已不失如受用。是故應身以胎中轉輪王為譬。三者因引出佛性。復出化身。化身者。有三事。一有相。如水中月。以影相為體故。二由功力。以宿願所作故。三有始有終故。第九立摸中佛像為譬。

釋曰。三義者。一有相貌。譬如月影。但似而不真實。化身亦爾。非實體故。二由人工造作者。譬化身宿願所起。三明有始有終者。譬化身隨緣變化故能有始有終。複次以三義故。顯此三身。初甚深義。顯於法身。甚深者。體微細故。故此法身具足五相五種功德。五相者。一者無為相。離生老等四相過失故。二者無一異相。真與俗諦不一不異。復有二種。一約法辯。二就人論。約法辯不一不異者。為真通故。不可言異。以俗別故。不得言一。如螺白色。螺之與色不一不二。若言異者。見取螺白色時。不應得於螺解。若言一者。不應有香味觸異。但應是色。二約人論真俗不一不異者。若真與俗一。凡人見俗則應通真。若通真者。應是聖人。以不見真故。故知不一。若言異者。聖人見俗不應通真。若不通真。即是凡夫。以聖人見故。不得為異。是故不一不異。三離二邊相者。有六種

【現代漢語翻譯】現代漢語譯本：四正受用，即知已根，合此四義，名為應身（Nirmanakaya，佛的三身之一，為應機顯現之身）。如胎中轉輪王子，亦有四義。一以宿業為依止，二未得王位欲得如初生，三正得王位如住，四得已不失如受用。是故應身以胎中轉輪王為譬。三者因引出佛性，復出化身（Transformation Body，佛的三身之一，為隨緣變化之身）。化身者，有三事。一有相，如水中月，以影相為體故。二由功力，以宿願所作故。三有始有終故。第九立摸中佛像為譬。

釋曰。三義者。一有相貌，譬如月影，但似而不真實。化身亦爾，非實體故。二由人工造作者，譬化身宿願所起。三明有始有終者，譬化身隨緣變化故能有始有終。複次以三義故，顯此三身。初甚深義，顯於法身（Dharmakaya，佛的三身之一，為證悟的法性之身）。甚深者，體微細故。故此法身具足五相五種功德。五相者。一者無為相，離生老等四相過失故。二者無一異相，真與俗諦不一不異。復有二種。一約法辯，二就人論。約法辯不一不異者，為真通故，不可言異。以俗別故，不得言一。如螺白色，螺之與色不一不二。若言異者，見取螺白色時，不應得於螺解。若言一者，不應有香味觸異，但應是色。二約人論真俗不一不異者，若真與俗一，凡人見俗則應通真。若通真者，應是聖人。以不見真故，故知不一。若言異者，聖人見俗不應通真。若不通真，即是凡夫。以聖人見故，不得為異。是故不一不異。三離二邊相者，有六種

【English Translation】 English version: The four correct uses are knowing the root. Combining these four meanings is called Nirmanakaya (the manifestation body of the Buddha). It is like a Chakravartin prince in the womb, which also has four meanings: first, relying on past karma; second, desiring to obtain the kingship like being newly born; third, rightly obtaining the kingship like dwelling in it; and fourth, not losing what has been obtained like enjoying it. Therefore, the Nirmanakaya is likened to a Chakravartin king in the womb. The third is that the cause leads to the emergence of Buddha-nature, and then the Transformation Body (the body of transformation of the Buddha) emerges. The Transformation Body has three aspects: first, it has form, like the moon in water, with the image as its substance; second, it is due to effort, created by past vows; and third, it has a beginning and an end. The ninth establishes the Buddha image in the mold as a metaphor.

Explanation: The three meanings are: first, it has appearance, like the moon's reflection, which is similar but not real. The Transformation Body is also like that, not a real entity. Second, it is made by human labor, like the Transformation Body arising from past vows. Third, it shows that it has a beginning and an end, like the Transformation Body changing according to conditions, so it can have a beginning and an end. Furthermore, because of these three meanings, these three bodies are revealed. The first profound meaning reveals the Dharmakaya (the Dharma body of the Buddha). Profound means that the substance is subtle. Therefore, this Dharmakaya is complete with five characteristics and five kinds of merits. The five characteristics are: first, the characteristic of being unconditioned, being free from the faults of the four characteristics of birth, old age, etc. Second, the characteristic of neither oneness nor otherness, the truth and conventional truth are neither one nor different. There are two kinds: first, discussing according to the Dharma; second, discussing in terms of people. Discussing neither oneness nor otherness according to the Dharma means that because the truth is universal, it cannot be said to be different. Because the conventional is distinct, it cannot be said to be one. Like the white color of a conch shell, the conch shell and the color are neither one nor two. If it is said to be different, then when seeing and taking the white color of the conch shell, one should not understand the conch shell. If it is said to be one, then there should be no difference in smell, taste, and touch, but only color. Second, discussing neither oneness nor otherness in terms of people means that if the truth and the conventional are one, then ordinary people seeing the conventional should understand the truth. If they understand the truth, they should be sages. Because they do not see the truth, it is known that they are not one. If it is said to be different, then sages seeing the conventional should not understand the truth. If they do not understand the truth, they are ordinary people. Because sages see it, it cannot be different. Therefore, it is neither one nor different. Third, the characteristic of being free from the two extremes, there are six kinds.

中道故。能出離六種二邊。何者為六。一者執可滅滅。二者執可畏畏。三者執可執執。四者執正與邪。五者執有作無作。六者執不生同生一。執可滅與滅者。有人謂言。一切諸法畢竟可滅。是名一邊。畢竟滅盡。是名為空。復是一邊。因此二邊偏執。而生怖畏。為離此二邊偏執故。佛說諸法不有故。非可滅。不無故非不滅。非滅非不滅。是名中道。故佛立虛空譬。所以寶頂經云。迦葉。譬如有人怖畏虛空。椎胸叫呼。作如是言。善友。汝等為我除此虛空。除此虛空。迦葉。于汝意云何。此空為可除不。迦葉言。不可世尊。佛言。迦葉。若有如是沙門婆羅門怖畏性空。我說是人失心狂亂。所以者何。迦葉。一切諸法並是說空方便。若畏此空。云何不畏一切諸法。若惜諸法。云何不惜此空。問曰。此經為顯何義。答曰。為示一切諸法本性非有故說法空非關法滅。然後得空。故於空性不應生怖。是名離可滅滅。二邊顯非能滅所滅中道二執可畏畏。二邊者。以分別性所起色等六塵執為實苦。是為一邊生怖畏心。復為一邊此是因依他性執分別性于中計有實苦。而生怖畏。為離此二邊偏執欲顯中道故。佛以畫師為譬。迦葉。譬如畫師作羅剎像。像甚可畏。畫師見像。自生怖畏。覆面不敢看。失心顛狂。迦葉。如是凡夫由自所作色等

諸塵。流轉生死。于如是法不能通達如實道理。此譬為顯何義。為明色等諸塵非是實有但以妄想分別所作。如彼畫師自分別作羅剎惡像。見還生怖。是人亦爾。自於空中。而生怖畏。

釋曰。初一譬約聲聞小乘說。此第二譬約大乘說。云何如此以小乘人。于真如中不數習故。故生怖畏。大乘人能數數習空故不生畏。如師子子。聞師子吼。不生怖畏。若不了分別。依他二性執為實有。故被染污。三可執執二邊者。分別可執與能執以為實有。為離此二邊故。經中佛以幻師為譬。迦葉。譬如幻師作諸幻像。所作虎等還食幻師。迦葉。如是觀行比丘。隨觀一境。顯現唯空故。實無所有。虛無真實。云何能得離此二邊由依意識生唯識智。唯識智者。即無塵體智。是唯識智若成。則能還滅自本意識。何以故。以塵無體故。意識不生。意識不生故。唯識自滅故。意識如幻師。唯識智如幻虎。以意識能生唯識故。唯識觀成。還能滅于意識。何以故。由塵等無故。意識不生。譬如幻虎還食幻師。如提婆法師說偈言。

意識三有本　　諸塵是其因　若見塵無體　　有種自然滅

四邪正二邊者。正者通達位中真實觀行分別為正。未通達前分別為邪。為離此二邊故。以兩木生火為譬如經中說。迦葉。譬如二木相揩即能生火。

【現代漢語翻譯】現代漢語譯本：諸塵（指色、聲、香、味、觸等外在事物）。流轉生死（在生死輪迴中），對於這樣的法（指諸塵的虛幻本質）不能通達如實的道理。這個譬喻是爲了顯明什麼意義呢？是爲了說明色等諸塵並非真實存在，只是由於虛妄的分別心所產生的。就像畫師自己分別畫出羅剎（惡鬼）的恐怖形象，看到后反而自己產生恐懼。這個人也是這樣，自己于空無之中，而生出怖畏。

解釋：第一個譬喻是針對聲聞小乘而說的，這第二個譬喻是針對大乘而說的。為什麼這樣說呢？因為小乘人對於真如（事物的真實本性）不經常修習，所以產生怖畏。大乘人能夠經常修習空性，所以不產生畏懼。就像獅子生的幼崽，聽到獅子的吼叫，不會產生怖畏。如果不能瞭解分別，依賴於依他起性（事物相互依存的性質），執著認為是真實存在，所以被染污。

三、可執與能執二邊：分別可執（被執著的事物）與能執（執著的主體）認為是真實存在。爲了離開這兩種邊見，經中佛以幻術師作為譬喻。迦葉（佛的弟子名），譬如幻術師變出各種幻像，所變出的老虎等反而會吃掉幻術師。迦葉，就像這樣，觀行的比丘，隨著觀想一個境界，顯現的只是空性，所以實際上什麼都沒有，虛幻而不真實。怎樣才能脫離這兩種邊見呢？由於依靠意識產生唯識智（認識到一切事物都只是意識的顯現的智慧）。唯識智，就是沒有塵體（沒有實體的事物）的智慧。如果唯識智成就，就能反過來滅掉原本的意識。為什麼呢？因為塵沒有實體，所以意識不會產生。意識不產生，所以唯識自然消滅。所以意識就像幻術師，唯識智就像幻虎。因為意識能夠產生唯識，所以唯識觀成就，還能滅掉意識。為什麼呢？由於塵等不存在，意識就不會產生。譬如幻虎反過來吃掉幻術師。如提婆（人名）法師所說偈頌：

意識是三有（欲有、色有、無色有）的根本，諸塵是它的原因。如果見到塵沒有實體，有的種子自然就會滅亡。

四、邪與正二邊：正，指的是在通達的位次中，真實的觀行分別才是正。在未通達之前，分別就是邪。爲了離開這兩種邊見，用兩木摩擦生火作為譬喻，如經中所說：迦葉，譬如兩塊木頭互相摩擦就能生火。

【English Translation】 English version: The various dusts (referring to external objects such as form, sound, smell, taste, and touch). Revolving in birth and death (in the cycle of samsara), they cannot comprehend the true principle of such dharmas (referring to the illusory nature of the various dusts). What meaning does this metaphor reveal? It is to illustrate that the various dusts such as form are not truly existent, but are merely produced by deluded discrimination. It is like a painter who himself discriminatively paints a terrifying image of a Rakshasa (evil spirit), and then becomes frightened upon seeing it. This person is also like that, generating fear from emptiness itself.

Explanation: The first metaphor was spoken for the Shravaka Hinayana, and this second metaphor is spoken for the Mahayana. Why is it said this way? Because Hinayana practitioners do not frequently practice with regard to Suchness (the true nature of things), so they generate fear. Mahayana practitioners are able to frequently practice emptiness, so they do not generate fear. It is like a lion cub who, upon hearing the roar of a lion, does not generate fear. If one cannot understand discrimination, relying on the dependent nature (the interdependent nature of things), clinging to it as truly existent, then one becomes defiled.

Third, the two extremes of the graspable and the grasper: Discriminating the graspable (the object of clinging) and the grasper (the subject of clinging) as truly existent. In order to depart from these two extreme views, the Buddha uses a magician as a metaphor in the sutra. Kashyapa (name of the Buddha's disciple), for example, a magician conjures various illusions, and the tigers and other things conjured actually eat the magician. Kashyapa, just like that, a meditating Bhikshu, as he contemplates a realm, only emptiness appears, so in reality there is nothing, illusory and unreal. How can one escape these two extreme views? By relying on consciousness to generate Vijnaptimatra wisdom (wisdom that recognizes that all things are merely manifestations of consciousness). Vijnaptimatra wisdom is the wisdom without dust-essence (things without substance). If Vijnaptimatra wisdom is achieved, it can in turn extinguish the original consciousness. Why? Because dust has no substance, so consciousness does not arise. Because consciousness does not arise, Vijnaptimatra naturally ceases. Therefore, consciousness is like the magician, and Vijnaptimatra wisdom is like the illusory tiger. Because consciousness can generate Vijnaptimatra, so when Vijnaptimatra contemplation is achieved, it can also extinguish consciousness. Why? Because dust and so on do not exist, consciousness will not arise. For example, the illusory tiger turns around and eats the magician. As Dharma Master Deva (name of a person) said in a verse:

Consciousness is the root of the three realms (the desire realm, the form realm, and the formless realm), and the various dusts are its cause. If one sees that dust has no substance, the seeds of existence will naturally be extinguished.

Fourth, the two extremes of wrong and right: Right refers to the true contemplation and discrimination in the state of understanding, which is right. Before understanding, discrimination is wrong. In order to depart from these two extreme views, the analogy of fire being produced by rubbing two pieces of wood together is used, as it says in the sutra: Kashyapa, for example, two pieces of wood rubbing against each other can produce fire.

火生之時。還自燒木。如是正相真實觀行。與邪相治生聖智根。智根若成還除邪正二分別故。譬如火生還燒兩木。兩木若盡。火亦無依。邪正不二故言中道。五有作無作二邊者。有作者。有人執言。欲修智慧。必先作意。然後事成。無作者。有人執言。智慧無事無能。何以故。由解惑相對由解生故。惑自然滅。非解能除故。說智慧無事無能。為離此二。是故立於油燈為譬。如經迦葉。譬如燃燈。燈光既起。黑暗即滅。而彼燈光雖不作意。言能滅暗。暗由我滅。而必因於光起。暗方得滅。是故燈光雖不作意。不無事能。智慧亦爾。不作是意我能滅惑。而亦非不由智慧生。惑便除滅。故知智慧不無事能。若說作意。我能滅惑。是名增益。即有作邊。若說智慧起時。無明自滅。不由智慧。是名損減。即無作邊。為離此二邊故。說智慧生不作意。作不作意。非作故不增。非不作故不減。是名中道。六不生同生。二邊者。一不生執者。譬如凡夫相續中。煩惱恒起。未曾生道。由惑礙故。未來亦爾。故知永不解脫。即是一邊。二同生者。明諸惑于無始長時本有。若對治道與惑同時起者。可能滅惑。若道始生。此道力弱。不能滅惑。故知永不解脫。為離此二邊。是故佛說第二燈譬。迦葉。如險暗山巖及廟堂房舍。無數千年暗在其中。

【現代漢語翻譯】現代漢語譯本火生起的時候，會反過來燒掉木頭。像這樣以正確的角度如實地觀察和修行，能與錯誤的觀念對抗，產生聖智的根基。智慧的根基一旦形成，就能去除邪見和正見的二元分別。譬如火生起後會反過來燒掉兩根木頭，兩根木頭燒盡后，火也失去了依靠。因為邪見和正見沒有分別，所以說是中道。關於『有作』和『無作』這兩種極端觀點：『有作』是指有人認為，想要修習智慧，必須先有意識地努力，然後才能成功。『無作』是指有人認為，智慧沒有什麼作用和能力。為什麼呢？因為迷惑的解除是相對於覺悟而產生的，因為覺悟而產生。迷惑自然會消失，不是覺悟能夠去除的。所以說智慧沒有什麼作用和能力。爲了遠離這兩種極端，所以用油燈來比喻。如經中所說，迦葉（Kasyapa，人名）。譬如點燃燈，燈光亮起，黑暗就消失了。燈光雖然沒有刻意地想要滅除黑暗，說它能夠滅除黑暗，是因為黑暗由光明的生起而得以滅除。所以燈光雖然沒有刻意，但並非沒有作用和能力。智慧也是如此，不是刻意地想要滅除迷惑，但也不是不由智慧的生起，迷惑就能夠被去除。所以要知道智慧並非沒有作用和能力。如果說刻意地想要滅除迷惑，這叫做增益，就落入了『有作』的極端。如果說智慧生起的時候，無明（Avidya，佛教術語，指對事物真相的無知）自然消失，不是因為智慧的作用，這叫做損減，就落入了『無作』的極端。爲了遠離這兩種極端，所以說智慧的生起不是刻意的。因為不是刻意，所以不會增加什麼；因為不是不刻意，所以也不會減少什麼。這叫做中道。關於『不生』和『同生』這兩種極端觀點：『不生』的執著是指，譬如凡夫的相續中，煩惱不斷生起，從未產生過道（Marga，佛教術語，指修行之路），因為被迷惑所障礙，未來也是如此。所以認為永遠無法解脫，這是一種極端。『同生』是指，認為各種迷惑從無始以來就一直存在。如果對治之道與迷惑同時生起，才可能滅除迷惑。如果道是新生的，那麼這種道的力量很弱，無法滅除迷惑。所以認為永遠無法解脫。爲了遠離這兩種極端，所以佛陀說了第二個燈的比喻。迦葉（Kasyapa，人名），譬如在險峻黑暗的山洞和廟宇房屋中，無數千年都處於黑暗之中。

【English Translation】 English version When fire arises, it burns the wood that gave it birth. Observing and practicing in this correct and truthful manner combats wrong views and generates the root of sacred wisdom. Once the root of wisdom is established, it eliminates the dualistic distinctions between right and wrong views. For example, when fire arises, it burns the two pieces of wood that fueled it. When both pieces of wood are consumed, the fire also loses its support. Because there is no distinction between right and wrong views, it is called the Middle Way. Regarding the two extremes of 'active' and 'inactive': 'Active' refers to someone who believes that to cultivate wisdom, one must first intentionally make an effort, and then success will be achieved. 'Inactive' refers to someone who believes that wisdom has no function or ability. Why? Because the resolution of delusion arises relative to enlightenment, because of enlightenment. Delusion naturally disappears, not because enlightenment can remove it. Therefore, it is said that wisdom has no function or ability. To avoid these two extremes, the analogy of an oil lamp is used. As the sutra says, Kasyapa (a name). For example, when a lamp is lit, the light arises, and darkness disappears. Although the lamplight does not intentionally try to eliminate the darkness, it is said to be able to eliminate darkness because darkness is eliminated by the arising of light. Therefore, although the lamplight is not intentional, it is not without function or ability. Wisdom is also like this; it does not intentionally try to eliminate delusion, but it is not that delusion can be eliminated without the arising of wisdom. Therefore, know that wisdom is not without function or ability. If one says that one intentionally tries to eliminate delusion, this is called augmentation, which falls into the extreme of 'active'. If one says that when wisdom arises, ignorance (Avidya, a Buddhist term referring to ignorance of the true nature of things) naturally disappears, not because of the function of wisdom, this is called diminution, which falls into the extreme of 'inactive'. To avoid these two extremes, it is said that the arising of wisdom is not intentional. Because it is not intentional, nothing is added; because it is not unintentional, nothing is diminished. This is called the Middle Way. Regarding the two extremes of 'non-arising' and 'co-arising': The attachment to 'non-arising' refers to, for example, in the continuum of an ordinary person, afflictions constantly arise, and the path (Marga, a Buddhist term referring to the path of practice) has never arisen. Because it is obstructed by delusion, the future will be the same. Therefore, it is believed that one can never be liberated, which is one extreme. 'Co-arising' refers to the belief that various delusions have existed from beginningless time. Only if the antidote arises simultaneously with delusion is it possible to eliminate delusion. If the path is newly arisen, then the power of this path is weak and cannot eliminate delusion. Therefore, it is believed that one can never be liberated. To avoid these two extremes, the Buddha spoke of the second analogy of the lamp. Kasyapa (a name), for example, in steep, dark mountain caves and temples and houses, there has been darkness for countless thousands of years.

未曾有人燃燈照了。設有人能于中燃燈得成以不。答言。得成。迦葉。此中諸暗得作念言。我住此已久。我今不去是暗能作此意以不。不可世尊。何以故。燈光既成不得不去。迦葉。如是煩惱及業。從無數劫來。在眾生相續中。若能生一念正思惟者。則久劫煩惱悉皆自滅。迦葉。是燈光者。即譬聖無分別智。黑暗者。即譬眾生煩惱業。由此燈譬。破道不生執。何以故。以道依因緣生故。若因緣未合。道不得生。因緣具者。道即得生。由如燃燈後方暗滅。暗滅譬者。破同生執。以暗分羸弱故可滅。是無顛倒境界故。以白凈最強有真實境無顛倒故。是名離六種二邊。顯六種中道。四離障相者。障有三種。一煩惱障。能離此障。得慧解脫阿羅漢。二禪定障。由離此障故得俱解脫阿羅漢。及獨覺等。三一切智障。是菩薩道所破。離此障故。得成正覺。如來法身在三位中。雖有三障。非所染污。五法身界清凈相者。凡有四譬譬各四義。初四義者。法身不改如金。如如清凈如水。第一義諦無相如空。大般涅槃顯瞭如覺。二四義者。神通轉變如金。慈悲潤澤如水。自性不捨眾生如空。般若解凈如覺。三四義者。因本清凈無染如金。勝道洗浣如水。解脫無累如空。果體顯現如覺。四四義者。樂性利益如金。凈體清潔如水。常德無壞如空

【現代漢語翻譯】現代漢語譯本未曾有人點燈照亮過。假設有人能在其中點燈成功，可以嗎？回答說：『可以成功。』迦葉（佛陀弟子名）。這其中的黑暗會這樣想嗎：『我住在這裡已經很久了，我現在不去。』黑暗能產生這樣的想法嗎？回答說：『不可能，世尊（對佛陀的尊稱）。』為什麼呢？因為燈光一旦亮起，黑暗不得不消失。迦葉，就像這樣，煩惱和業力，從無數劫以來，存在於眾生的相續之中。如果能生起一念正確的思維，那麼長久以來的煩惱都會自行消滅。迦葉，這燈光，就譬如聖者的無分別智慧；黑暗，就譬如眾生的煩惱和業力。用這個燈的比喻，破除對道的執著，因為道是依因緣而生的。如果因緣沒有聚合，道就無法產生；因緣聚合，道就能產生。就像點燈之後黑暗才會消失。黑暗消失的比喻，破除對同時產生的執著，因為黑暗的力量微弱，所以可以被消滅。這是沒有顛倒的境界，因為光明清凈最強，具有真實的境界，沒有顛倒。這叫做遠離六種二邊，顯現六種中道。四種遠離障礙的相：障礙有三種，一是煩惱障，能遠離這種障礙，就能得到慧解脫阿羅漢（佛教修行果位）；二是禪定障，由於遠離這種障礙，就能得到俱解脫阿羅漢，以及獨覺等；三是一切智障，這是菩薩道所要破除的，遠離這種障礙，就能成就正覺。如來（佛陀的稱號）的法身在三種位階中，雖然有三種障礙，但不會被染污。五種法身界清凈的相：總共有四個比喻，每個比喻有四種含義。最初的四種含義是：法身不變如金，如如清凈如水，第一義諦無相如空，大般涅槃顯現如覺。第二組四種含義是：神通轉變如金，慈悲滋潤如水，自性不捨眾生如空，般若（智慧）解脫清凈如覺。第三組四種含義是：因地本來清凈無染如金，殊勝之道洗滌如水，解脫沒有牽累如空，果體的顯現如覺。第四組四種含義是：快樂的性質利益如金，清凈的本體清潔如水，常德沒有毀壞如空，

【English Translation】 English version No one has ever lit a lamp to illuminate. Suppose someone could light a lamp and succeed, would it be possible? The answer is: 'It is possible.' Kashyapa (name of a Buddha's disciple). Would the darkness within think: 'I have been here for a long time, I will not leave now'? Is it possible for the darkness to have such a thought? The answer is: 'Impossible, World Honored One (a title for the Buddha).' Why? Because once the light is lit, the darkness has no choice but to disappear. Kashyapa, it is like this: afflictions and karma, from countless eons, exist in the continuum of sentient beings. If one can generate a single thought of right contemplation, then the afflictions of countless eons will all vanish by themselves. Kashyapa, this light is like the non-discriminating wisdom of the sages; the darkness is like the afflictions and karma of sentient beings. Using this lamp as a metaphor, it breaks the attachment to the path, because the path arises from dependent origination. If the conditions are not met, the path cannot arise; when the conditions are met, the path arises. Just as darkness disappears after a lamp is lit. The metaphor of the disappearance of darkness breaks the attachment to simultaneous arising, because the power of darkness is weak, so it can be eliminated. This is a realm without inversion, because the light is the strongest and has a real realm without inversion. This is called being apart from the six kinds of two extremes, revealing the six kinds of middle ways. The four aspects of being apart from obstacles: there are three kinds of obstacles, the first is the affliction obstacle, being able to be apart from this obstacle, one can attain the Arhat (a Buddhist attainment) of wisdom liberation; the second is the meditative absorption obstacle, due to being apart from this obstacle, one can attain the Arhat of both liberation, as well as Pratyekabuddhas (Solitary Realizers), etc.; the third is the obstacle of all-knowing wisdom, this is what the Bodhisattva path seeks to break, being apart from this obstacle, one can attain perfect enlightenment. The Dharmakaya (the body of the Dharma) of the Tathagata (title of the Buddha) in the three stages, although there are three obstacles, is not defiled by them. The five aspects of the purity of the Dharmakaya realm: there are a total of four metaphors, each metaphor has four meanings. The first four meanings are: the Dharmakaya is unchanging like gold, as-it-is pure like water, the ultimate truth is without form like space, the Great Nirvana is manifest like awakening. The second set of four meanings are: supernatural transformations like gold, compassionate nourishment like water, the nature does not abandon sentient beings like space, Prajna (wisdom) liberation is pure like awakening. The third set of four meanings are: the ground of cause is originally pure and undefiled like gold, the supreme path washes away like water, liberation is without burden like space, the manifestation of the body of the fruit is like awakening. The fourth set of four meanings are: the nature of happiness benefits like gold, the pure essence is clean like water, the constant virtue is indestructible like space.

。我義無著如覺。

問曰此五相各顯何義。答曰。初無為相者為顯種類義。何以故。如來法身以無為為種類相故。二無別異者。為顯相義。明如來相者應知。不一不二為相故。三離二邊相者。為顯足趺義。足者即菩薩一切聖道。趺者聖道所依止處。舍離二邊。能依中道之理。得至法身故。四離一切障相者。為顯法身功德無諸染污智障永度故。五清凈法身相者。顯法身果無垢澄寂故。複次五相次第義應知。初無為相者。顯常住。二無別異相者。顯真實義。三離二邊相者。顯對治義。四離一切障相者。顯解脫義五法界清凈者。顯自性清凈義。如是相生亦得從前向後。從後向前故。複次五義次第者。一自性故說無為。二無分別故。說不一不二。三聖智境界故。說離二邊。四自性清凈故。說離一切障。五究竟成就故。說法界清凈。是名五相。複次五德者。一不可量。二不可數。三不可思。四無與等。二究竟清凈。一不可量者。有四義。一由時節久故不可量。二功用大故不可量。三無餘不足故不可量。四無中間故不可量。如佛問舍利弗。汝能如量通達如來功德不。舍利弗言。不能世尊。又問。汝云何得信如來功德。舍利弗言。我今依聲聞能觀見如來戒等功德。無處不生希有。譬如有人行天園。路見寶莊嚴樹生希有心。我今

【現代漢語翻譯】現代漢語譯本。我的正義不執著于表象，如同覺悟者一樣。

問：這五種表象各自顯示什麼意義？答：第一，『無為相』（Nirvana-lakshana，指不生不滅的涅槃之相）是爲了顯示種類義。為什麼這樣說呢？因為如來的法身以無為作為種類相的緣故。第二，『無別異相』（Abheda-lakshana，指無差別之相）是爲了顯示錶象的意義。明白如來的表象應當知道，不一也不二是其表象的緣故。第三，『離二邊相』（Dvayatirikta-lakshana，指遠離二邊之相）是爲了顯示足趺（足背）的意義。足，就是菩薩的一切聖道；趺，就是聖道所依止之處。舍離二邊，能夠依止中道的道理，才能到達法身的境界。第四，『離一切障相』（Sarva-avarana-rahita-lakshana，指遠離一切障礙之相）是爲了顯示法身的功德，沒有各種染污的智慧障礙，永遠度脫的緣故。第五，『清凈法身相』（Visuddha-dharma-kaya-lakshana，指清凈法身之相）顯示法身的果位沒有垢染，澄澈寂靜的緣故。

再次說明，這五種表象的次第意義應當瞭解。第一，『無為相』顯示常住的意義。第二，『無別異相』顯示真實的意義。第三，『離二邊相』顯示對治的意義。第四，『離一切障相』顯示解脫的意義。第五，『法界清凈』顯示自性清凈的意義。這些表象是相互產生的，可以從前向後，也可以從後向前。

再次說明，這五種意義的次第是：第一，因為自性的緣故，所以說『無為』。第二，因為沒有分別的緣故，所以說『不一不二』。第三，因為是聖智的境界的緣故，所以說『離二邊』。第四，因為自性清凈的緣故，所以說『離一切障』。第五，因為究竟成就的緣故，所以說『法界清凈』。這就是所謂的五相。

再次說明，這五種功德是：一、不可量；二、不可數；三、不可思；四、無與等；五、究竟清凈。一、不可量，有四種意義：一、由於時間長久的緣故，不可量。二、由於功用巨大的緣故，不可量。三、由於沒有剩餘也沒有不足的緣故，不可量。四、由於沒有中間的緣故，不可量。例如佛問舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）:『你能夠如實通達如來的功德嗎？』舍利弗回答說：『不能，世尊（Bhagavan，佛陀的尊稱）。』佛又問：『你如何才能相信如來的功德呢？』舍利弗回答說：『我現在依靠聲聞（Sravaka，聽聞佛法而修行的弟子）的智慧，能夠觀見如來的戒等功德，沒有一處不產生稀有之想。譬如有人行走在天園的道路上，看見寶莊嚴樹，生起稀有之心。我現在也是如此。

【English Translation】 English version. My righteousness is unattached to appearances, like the awakened one.

Question: What meaning does each of these five aspects reveal? Answer: Firstly, the 'Nirvana-lakshana' (無為相, aspect of non-action) is to reveal the meaning of category. Why is that? Because the Dharmakaya (法身, body of the Dharma) of the Tathagata (如來, Thus Come One) takes non-action as its categorical aspect. Secondly, the 'Abheda-lakshana' (無別異相, aspect of non-difference) is to reveal the meaning of appearance. Understanding the appearance of the Tathagata should be known as neither one nor two as its aspect. Thirdly, the 'Dvayatirikta-lakshana' (離二邊相, aspect of being apart from two extremes) is to reveal the meaning of the instep. 'Foot' refers to all the holy paths of the Bodhisattva (菩薩, enlightened being); 'instep' refers to the place where the holy paths rely. By abandoning the two extremes, one can rely on the principle of the Middle Way and attain the Dharmakaya. Fourthly, the 'Sarva-avarana-rahita-lakshana' (離一切障相, aspect of being free from all obstacles) is to reveal the merit of the Dharmakaya, free from all defiled wisdom obstacles, and eternally liberated. Fifthly, the 'Visuddha-dharma-kaya-lakshana' (清凈法身相, aspect of pure Dharmakaya) reveals that the fruit of the Dharmakaya is without defilement, clear, and tranquil.

Furthermore, the sequential meaning of these five aspects should be understood. Firstly, the 'Nirvana-lakshana' reveals the meaning of permanence. Secondly, the 'Abheda-lakshana' reveals the meaning of truth. Thirdly, the 'Dvayatirikta-lakshana' reveals the meaning of counteraction. Fourthly, the 'Sarva-avarana-rahita-lakshana' reveals the meaning of liberation. Fifthly, 'Dharmadhatu purity' reveals the meaning of self-nature purity. These aspects arise mutually, and can proceed from front to back or from back to front.

Furthermore, the sequence of these five meanings is: Firstly, because of self-nature, it is said to be 'non-action'. Secondly, because there is no discrimination, it is said to be 'neither one nor two'. Thirdly, because it is the realm of holy wisdom, it is said to be 'apart from two extremes'. Fourthly, because of self-nature purity, it is said to be 'free from all obstacles'. Fifthly, because of ultimate accomplishment, it is said to be 'Dharmadhatu purity'. These are called the five aspects.

Furthermore, the five virtues are: One, immeasurable; two, innumerable; three, inconceivable; four, incomparable; five, ultimately pure. One, immeasurable, has four meanings: Firstly, immeasurable due to the length of time. Secondly, immeasurable due to the greatness of the function. Thirdly, immeasurable because there is no remainder and no deficiency. Fourthly, immeasurable because there is no middle. For example, the Buddha asked Sariputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom): 'Are you able to fully comprehend the merits of the Tathagata?' Sariputra replied: 'No, Bhagavan (世尊, the Blessed One, an epithet for the Buddha).' The Buddha then asked: 'How do you come to believe in the merits of the Tathagata?' Sariputra replied: 'Now, relying on the wisdom of the Sravaka (聲聞, a disciple who hears and practices the Dharma), I am able to see the merits of the Tathagata's precepts, etc., and there is no place where rare thoughts do not arise. For example, someone walking on the path of a heavenly garden sees a jewel-adorned tree and has a rare thought. I am like that now.'

亦爾。世尊。譬如有人在大城外。見彼諸人出入。無不可憐。作如是計。此城中人。皆應可憐。我亦如是。依聲聞故。能觀如來戒等功德。無非希有。以信知故。二不可數者。是不可量功德。為一為多。其數無窮。過恒沙數。如馬先行經中說偈。

若人有千頭　　頭頭有百口　口口百言舌　　舌舌百言聲　十力等一分　　窮劫說不盡

三不可思者。非覺觀境界故。四無與等者。不與聲聞獨覺菩薩三乘等共得故。五究竟清凈者。無明住地永滅無餘故。是名法身五德。複次應身者。勢用廣大故。此身本有三德。一大般若。二大禪定。三大慈悲。大般若者。無分別聖智是其體相。大禪定者。無作意是其體相。已離出入意故。大慈悲者。能拔能救。是其體相。如眾生意令得圓滿故須此三。一為法樂。二為六通。三為拔濟。是故大悲為拔三惡道苦。安置人天大定。能顯六通。令生信樂。般若為受法樂。能成熟解脫。是名應身。複次化身者。大悲為本。禪定為變現。般若能令有五種能。一令生厭怖。二令入聖道。三令舍昔執。四令信樂大法。五令受大菩提記。此三大法在因地中。熏修如如。安立本願。由此本願。至道后時。隨於三身。能作利益眾生之事。是故出現五濁世中。事有十四。一現本生事。二現生兜率天。

【現代漢語翻譯】現代漢語譯本：『是的，世尊。』譬如有人在大城外，看見那些人進進出出，沒有一個不可憐憫的，於是這樣想：『這城裡的人，都應該被憐憫。』我也像這樣，依靠聲聞乘，才能觀察到如來的戒等功德，沒有哪一樣不是稀有難得的。因為確信知曉，這『二不可數』指的是不可計量的功德，是一還是多呢？其數量無窮無盡，超過恒河沙數。正如《馬先行經》中所說的偈頌：『若人有千頭，頭頭有百口，口口百言舌，舌舌百言聲，十力等一分，窮劫說不盡。』『三不可思』指的是，因為不是覺和觀所能達到的境界。『四無與等』指的是，不與聲聞（Śrāvaka）[聽聞佛法而證悟者]、獨覺（Pratyekabuddha）[無師自悟者]、菩薩（Bodhisattva）[立志成佛的修行者]三乘共同獲得的。『五究竟清凈』指的是，無明住地（Avidyā-sthiti）[根本無明]永遠滅盡，沒有剩餘。這被稱為法身（Dharmakāya）[佛的法性之身]的五種功德。其次，應身（Saṃbhogakāya）[佛的報身]是因為其勢用廣大。此身本來具有三種功德：一大般若（Mahā-prajñā）[偉大的智慧]，二大禪定（Mahā-dhyāna）[偉大的禪定]，三大慈悲（Mahā-karuṇā）[偉大的慈悲]。大般若，以無分別聖智為其體相。大禪定，以無作意為其體相，因為已經遠離出入息的意念。大慈悲，能夠拔除痛苦，救濟眾生，以這個為其體相，如眾生的意願，令其得到圓滿，所以需要這三種功德。一是爲了法樂，二是爲了六神通，三是爲了拔濟。所以大悲是爲了拔除三惡道（Tri-apāya）[地獄、餓鬼、畜生]的痛苦，安置人天的大定，能夠顯現六神通，令人產生信樂。般若爲了享受法樂，能夠成熟解脫，這被稱為應身。再次，化身（Nirmāṇakāya）[佛的化身]是以大悲為根本，以禪定為變現，般若能夠令其有五種能力：一令人產生厭惡和怖畏，二令人進入聖道，三令人捨棄過去的執著，四令人信樂大法，五令人接受大菩提（Mahābodhi）[偉大的覺悟]的授記。這三大法在因地中，熏修如如，安立本願。由此本願，到達證道之後，隨著三身，能夠做利益眾生的事情。所以出現在五濁世（Pañcakaṣāya）[充滿五種濁染的時代]中，事情有十四種：一顯現本生事，二顯現生於兜率天（Tuṣita）[欲界天中的第四天]。

【English Translation】 English version: 『Yes, World-Honored One.』 For example, a person outside a large city sees people going in and out, and finds none of them not pitiable, thinking, 『The people in this city should all be pitied.』 I am the same; relying on the Śrāvakas [hearers of the Buddha's teachings who attain enlightenment], I can observe the merits of the Tathāgata [the thus-gone one, an epithet of the Buddha], such as precepts, and there is nothing that is not rare and precious. Because I know and believe, these 『two incalculable』 refer to immeasurable merits; are they one or many? Their number is endless, exceeding the sands of the Ganges River. As the verse in the Horse Foregoing Sutra says: 『If a person had a thousand heads, each head had a hundred mouths, each mouth had a hundred tongues, each tongue had a hundred voices, even a fraction of the ten powers could not be fully described in endless kalpas.』『Three inconceivable』 refers to the fact that they are not realms that can be reached by perception and observation. 『Four unequaled』 refers to the fact that they are not attained in common with the three vehicles of Śrāvakas [hearers], Pratyekabuddhas [solitary Buddhas], and Bodhisattvas [beings striving for Buddhahood]. 『Five ultimately pure』 refers to the fact that the Avidyā-sthiti [abode of ignorance] is eternally extinguished without remainder. These are called the five virtues of the Dharmakāya [Dharma body]. Furthermore, the Saṃbhogakāya [Enjoyment Body] is because of its vast power and function. This body originally has three virtues: first, Mahā-prajñā [great wisdom]; second, Mahā-dhyāna [great meditation]; third, Mahā-karuṇā [great compassion]. Mahā-prajñā has non-discriminating sacred wisdom as its essence. Mahā-dhyāna has non-intentionality as its essence, because it has already departed from the intention of incoming and outgoing breaths. Mahā-karuṇā is able to eradicate suffering and save beings, and this is its essence; it fulfills the wishes of sentient beings, so these three virtues are needed. One is for the joy of the Dharma, two is for the six supernormal powers, and three is for eradication and salvation. Therefore, great compassion is for eradicating the suffering of the three evil paths (Tri-apāya) [hell, hungry ghosts, animals], establishing humans and devas in great samādhi, which can manifest the six supernormal powers, causing them to generate faith and joy. Prajñā is for enjoying the joy of the Dharma, which can mature liberation; this is called the Saṃbhogakāya. Furthermore, the Nirmāṇakāya [Transformation Body] has great compassion as its foundation, dhyāna as its transformation, and prajñā enables it to have five abilities: first, to cause aversion and fear; second, to lead beings into the sacred path; third, to cause them to abandon past attachments; fourth, to cause them to believe in and rejoice in the great Dharma; fifth, to enable them to receive the prediction of great Bodhi [enlightenment]. These three great Dharmas, in the causal ground, cultivate Suchness, establishing original vows. Because of these original vows, after attaining the path, according to the three bodies, they can do things that benefit sentient beings. Therefore, appearing in the Pañcakaṣāya [age of five defilements], there are fourteen things: first, manifesting the events of previous lives; second, manifesting birth in Tuṣita [a heavenly realm].

三從天下處中陰。四入胎。五出胎。六學技能。七童子游戲。八出家。九苦行。十詣菩提樹。十一破魔軍。十二成佛。十三轉法輪。十四般涅槃。此十四事。現五濁世。至眾生盡。此十四事為五因緣。一為說無常苦無我空涅槃寂靜。由此正說音聲。能令眾生於三有中而生怖畏。二生怖畏已。令入二乘聖道。三入聖道已。生究竟涅槃心。為破如此增上慢心故。說大乘法花等真實法教。令諸眾生捨本所執。攝取慈悲般若方便。四攝已。于無上乘中而成熟之。五成熟已。授其無上菩提道記。是名化身事。複次依此三身隨一。一身各有一德。法身微細故。甚深是其德。應身威神具足故。廣大是其德。化身能濟度凡夫等諸眾生故。和善是其德。複次此三身者。恒能生起世間利益等事故說常住。常住者。依十種因緣。十者。一因緣無邊。二眾生界無邊。三大悲無邊。四如意足無邊。五無分別智無邊。六恒在禪定無散。七安樂清涼。八行於世間八法不染。九甘露寂靜遠離死魔。十本性法然無生無滅。一因緣無邊故常者。無量劫來。捨身命財。為攝正法。正法既無邊際無窮無盡。還以無窮之因感無窮果。果即三身故得是常。二眾生無邊故常者。初發心時。結四弘誓。起十無盡大愿。若眾生不可盡。我願無盡。眾生若盡。我願乃盡。眾生

【現代漢語翻譯】現代漢語譯本三、從天下生於中陰（中陰：死亡和轉世之間的過渡狀態）。四、入胎。五、出胎。六、學習技能。七、童年嬉戲。八、出家。九、苦行。十、前往菩提樹。十一、降伏魔軍。十二、成就佛陀。十三、轉法輪。十四、入般涅槃（般涅槃：佛陀的最終涅槃）。這十四件事，顯現在五濁惡世（五濁惡世：充滿痛苦和混亂的時代），直到眾生滅盡。這十四件事是基於五種因緣：一、爲了宣說無常、苦、無我、空、涅槃寂靜。由此如實的說法，能使眾生對三有（三有：欲界、色界、無色界）產生怖畏。二、產生怖畏后，令其進入二乘（二乘：聲聞乘和緣覺乘）聖道。三、進入聖道后，生起究竟涅槃之心。爲了破除如此增上慢心，宣說大乘（大乘：追求普度眾生的佛教流派）《法華經》等真實法教，令諸眾生捨棄原本的執著，攝取慈悲、般若（般若：智慧）和方便。四、攝取后，于無上乘（無上乘：最高的佛教教義）中使其成熟。五、成熟后，授予其無上菩提（菩提：覺悟）道記。這稱為化身（化身：佛陀爲了度化眾生而顯現的化身）的事業。再次，依據此三身（三身：法身、應身、化身）中的任何一身，每一身各有一德。法身（法身：佛陀的真理之身）微細，所以甚深是其德。應身（應身：佛陀爲了適應不同眾生而顯現的報身）威神具足，所以廣大是其德。化身能濟度凡夫等諸眾生，所以和善是其德。再次，此三身，恒常能生起世間利益等事，所以說是常住。常住，是依據十種因緣。十者：一、因緣無邊。二、眾生界無邊。三、大悲無邊。四、如意足無邊。五、無分別智無邊。六、恒在禪定無散亂。七、安樂清涼。八、行於世間八法不染。九、甘露寂靜遠離死魔。十、本性法爾如是，無生無滅。一、因緣無邊故常者：無量劫來，捨身命財，爲了攝取正法。正法既然無邊際無窮無盡，還以無窮的因感無窮的果。果即三身，故得是常。二、眾生無邊故常者：初發心時，結四弘誓（四弘誓：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），起十無盡大愿。若眾生不可盡，我願無盡。眾生若盡，我願乃盡。眾生

【English Translation】 English version 3. From the heavens, being in the intermediate state (Antarabhava: the intermediate state between death and rebirth). 4. Entering the womb. 5. Emerging from the womb. 6. Learning skills. 7. Childhood games. 8. Leaving home. 9. Practicing asceticism. 10. Going to the Bodhi tree. 11. Vanquishing the armies of Mara. 12. Attaining Buddhahood. 13. Turning the Wheel of Dharma. 14. Entering Parinirvana (Parinirvana: the final Nirvana of a Buddha). These fourteen events manifest in the world of the five defilements (five defilements: an age full of suffering and chaos) until all beings are exhausted. These fourteen events are based on five causes and conditions: 1. To proclaim impermanence, suffering, non-self, emptiness, Nirvana's tranquility. By this truthful speech, beings can generate fear of the three realms of existence (three realms of existence: the desire realm, the form realm, and the formless realm). 2. Having generated fear, to lead them into the Holy Path of the Two Vehicles (Two Vehicles: the Sravaka Vehicle and the Pratyekabuddha Vehicle). 3. Having entered the Holy Path, to generate the mind of ultimate Nirvana. In order to break such arrogance, to proclaim the true Dharma teachings such as the Mahayana (Mahayana: the Buddhist school that seeks universal salvation) Lotus Sutra, causing all beings to abandon their original attachments, embracing compassion, prajna (prajna: wisdom), and skillful means. 4. Having embraced them, to mature them in the Unsurpassed Vehicle (Unsurpassed Vehicle: the highest Buddhist teachings). 5. Having matured them, to bestow upon them the prediction of the Unsurpassed Bodhi (Bodhi: enlightenment) Path. This is called the activity of the Nirmanakaya (Nirmanakaya: the emanation body of the Buddha manifested to liberate beings). Furthermore, based on any one of these three bodies (three bodies: Dharmakaya, Sambhogakaya, Nirmanakaya), each body has one virtue. The Dharmakaya (Dharmakaya: the truth body of the Buddha) is subtle, therefore profoundness is its virtue. The Sambhogakaya (Sambhogakaya: the reward body of the Buddha manifested to adapt to different beings) is complete with majestic power, therefore vastness is its virtue. The Nirmanakaya is able to deliver ordinary beings and other beings, therefore harmoniousness is its virtue. Furthermore, these three bodies are constantly able to generate worldly benefits and other things, therefore they are said to be permanent. Permanence is based on ten causes and conditions. The ten are: 1. Causes and conditions are boundless. 2. The realm of beings is boundless. 3. Great compassion is boundless. 4. Supernatural powers are boundless. 5. Non-discriminating wisdom is boundless. 6. Constantly in meditative concentration without distraction. 7. Peaceful and cool. 8. Acting in the world without being tainted by the eight worldly concerns. 9. Nectar-like tranquility, far from the Lord of Death. 10. The inherent nature is naturally so, without arising or ceasing. 1. Because causes and conditions are boundless, it is permanent: For immeasurable eons, sacrificing body, life, and wealth, in order to embrace the true Dharma. Since the true Dharma is boundless, endless, and inexhaustible, it still uses endless causes to bring about endless effects. The effect is the three bodies, therefore it is permanent. 2. Because the realm of beings is boundless, it is permanent: At the initial arising of the mind, making the Four Great Vows (Four Great Vows: Beings are boundless, I vow to save them; Afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; The Buddha path is supreme, I vow to attain it), generating the Ten Inexhaustible Great Vows. If beings cannot be exhausted, my vows are inexhaustible. If beings are exhausted, then my vows will be exhausted. Beings

既其無盡。是故化身常在世間。教導眾生無有窮盡。三大悲無邊故常者。若諸菩薩分有大悲。尚能恒救眾生。心無齊限。久住生死。不入涅槃。何況如來眾德圓滿。常在大悲。救拔恒恩。豈有邊際。是故言常。四四如意無邊故常者。世間有得四神足者。尚能住壽四十小劫。何況如來為大神足師而當不能住壽自在億百千劫廣化眾生。是故名常五無分別慧無邊故常者。遠離生死涅槃二執。一向與第一義諦相應。不動不出故知是常。六恒在禪定故常者。世間有人得禪定者。尚能不為水火燼溺刀箭所傷。何況如來。常在禪定。而應可壞。是故名常。七安樂清涼故常者。安樂即是金剛心。能除無明住地最後念無常苦。以無苦故。故名安樂。佛果顯成故名清涼。是解脫道故名為常。八行於世間八法不染故常者。佛身雖覆在于道前。生死相應而不為彼煩惱所染無妄想緣。故是常住。九甘露寂靜遠離死魔故常者。甘露令人長仙不死。金剛之心。能除無明最後念惑故。得佛果常樂。常樂故寂靜。寂靜故遠離死魔。離死魔故是常住法。十性無生滅故是常者。法身非本無今有。本有今無。雖行三世。非三世法。何以故此是本有非始今有。過三世法。是故名常。

問曰。佛說大乘諸經。一向皆言顯諸法空如雲夢幻。煩惱能障故以云爲譬。

【現代漢語翻譯】現代漢語譯本：既然佛陀的化身是無盡的，所以化身才能常在世間，教導眾生沒有窮盡。因為佛陀的三大悲心是無邊的，所以說是常。如果諸位菩薩僅僅是分得了一部分大悲心，尚且能夠恒常地救度眾生，心中沒有止境，長久地停留在生死輪迴中，不進入涅槃。更何況如來眾多的功德圓滿，常懷大悲之心，救拔眾生的恩情永無止境，怎麼會有邊際呢？所以說佛是常。四如意無邊所以說是常，世間有人得到四神足（四種神通力量：如意足、精進足、信心足、智慧足）的人，尚且能夠住世四十小劫。更何況如來是大神足的導師，怎麼不能夠住世自在億百千劫，廣泛地教化眾生呢？所以名為常。五無分別慧無邊所以說是常，遠離生死涅槃這兩種執著，一直與第一義諦（最高的真理）相應，不動搖，不生滅，所以知道是常。六恒常在禪定中所以說是常，世間有人得到禪定，尚且不會被水、火、灰燼、溺水、刀箭所傷害。更何況如來，恒常在禪定之中，怎麼可能會被摧毀呢？所以名為常。七安樂清涼所以說是常，安樂就是金剛心，能夠去除無明住地（煩惱的根本）最後的一念無常之苦。因為沒有痛苦，所以名為安樂。佛果顯現成就，所以名為清涼。這是解脫之道，所以名為常。八行於世間八法（利、衰、毀、譽、稱、譏、苦、樂）不染所以說是常，佛身雖然處於道前，與生死相應，卻不被那些煩惱所污染，沒有妄想的因緣，所以是常住的。九甘露寂靜遠離死魔所以說是常，甘露令人長生不死，金剛之心能夠去除無明最後的一念迷惑，所以得到佛果的常樂。因為常樂所以寂靜，因為寂靜所以遠離死魔。遠離死魔所以是常住之法。十性無生滅所以說是常，法身不是本來沒有現在才有，也不是本來有現在沒有。雖然執行於三世（過去、現在、未來），卻不是三世的法則。為什麼呢？因為這是本來就有的，不是現在才有的，超越了三世的法則，所以名為常。問：佛說大乘諸經，一向都說顯現諸法空性，如同雲夢幻影。煩惱能夠遮障，所以用云來比喻。

【English Translation】 English version: Since the manifestations of the Buddha are inexhaustible, the manifested bodies constantly remain in the world, teaching sentient beings without end. Because the Buddha's three great compassion are boundless, it is said to be constant. If the Bodhisattvas only obtain a portion of great compassion, they can still constantly save sentient beings, with no limit in their hearts, dwelling in the cycle of birth and death for a long time, without entering Nirvana. How much more so the Tathagata, whose numerous merits are complete, constantly cherishes great compassion, and the kindness of saving sentient beings is endless, how can there be a limit? Therefore, it is said that the Buddha is constant. The fourfold perfections (four divine powers: psychic power, diligence, mindfulness, wisdom) are boundless, so it is said to be constant. Someone in the world who obtains the four divine powers can still dwell in the world for forty small kalpas. How much more so the Tathagata, who is the teacher of great divine powers, how can he not dwell in the world freely for hundreds of thousands of millions of kalpas, extensively teaching sentient beings? Therefore, it is named constant. The fifth, the non-discriminating wisdom is boundless, so it is said to be constant, being far from the two attachments of birth and death and Nirvana, constantly corresponding to the supreme truth (the highest truth), unmoving, and not arising or ceasing, so it is known to be constant. The sixth, constantly abiding in meditation, so it is said to be constant. Someone in the world who obtains meditation will not be harmed by water, fire, ashes, drowning, knives, or arrows. How much more so the Tathagata, constantly abiding in meditation, how can he be destroyed? Therefore, it is named constant. The seventh, peaceful bliss and coolness, so it is said to be constant. Peaceful bliss is the Vajra (diamond) mind, which can remove the last thought of impermanence and suffering from the fundamental ignorance (the root of afflictions). Because there is no suffering, it is named peaceful bliss. The manifestation and accomplishment of the Buddha fruit is named coolness. This is the path of liberation, so it is named constant. The eighth, acting in the world without being tainted by the eight worldly conditions (gain, loss, defamation, praise, honor, ridicule, suffering, joy), so it is said to be constant. Although the Buddha's body is before the path, corresponding to birth and death, it is not tainted by those afflictions, and there is no cause for delusion, so it is constant and abiding. The ninth, nectar of tranquility, being far from the Lord of Death, so it is said to be constant. Nectar makes people live long and immortal. The Vajra mind can remove the last thought of delusion from ignorance, so one obtains the constant bliss of the Buddha fruit. Because of constant bliss, there is tranquility, and because of tranquility, one is far from the Lord of Death. Being far from the Lord of Death is the constant and abiding Dharma. The tenth, the nature is without arising or ceasing, so it is said to be constant. The Dharmakaya (body of truth) is not originally non-existent and now exists, nor is it originally existent and now non-existent. Although it operates in the three times (past, present, future), it is not the law of the three times. Why? Because this is originally existent, not newly existent, surpassing the law of the three times, so it is named constant. Question: The Buddha said in the Mahayana Sutras that they all speak of revealing the emptiness of all dharmas, like clouds, dreams, and illusions. Afflictions can obscure, so clouds are used as a metaphor.

一切諸業不真實故。以夢為譬。一切五陰果報煩惱業所起故。故以幻為譬。前說此經。顯於此義。云何更說一切眾生皆有佛性。答曰。已如初說五種功德。除五過失。明有佛性。是故言有。複次此九種譬為顯佛性有五義應知。五義者。一真實有。二依方便則可得見。三得見已功德無窮。四無初不應相應㲉。

釋曰。無初者。謂煩惱業報並皆無始。故言無初。不應者。由此三故違逆法身。故言不應。相應者。由依法身得起此三。故說相應。㲉者。此三能藏法身。故名為㲉。五無初相應善性為法者。

釋曰。無初者。以性得般若大悲禪定法身並本有故。故言無初體用未曾相離。故言相應。是名無初。相應善性為法者。法身自性無改。由般若故性有威德。由禪定故效能潤滑。由大悲故。故稱善性為法。如是九譬。釋無前後際變異義竟。二無染凈變異者。法身不為生死陰界入等所污故言無染。非智數所作故言無凈。三無生變異者。法身無生故非起成。非起成故。非是始有。不論變異。四無老變異者。法身無動轉故。無所改異故言無老。五無依住變異者。若法有依有住。即有變異。法身不由他故。無依無所的在故言無住。六無滅變異者。法身常住。不可破壞故。言無滅變異。是名無變異。六種別義究竟。複次合六為

【現代漢語翻譯】現代漢語譯本一切諸業不真實，所以用夢來比喻。一切五陰（色、受、想、行、識，構成人的五種要素）的果報都是由煩惱和業力所產生的，所以用幻術來比喻。前面已經說過這部經，闡明了這個道理。為什麼還要說一切眾生都有佛性（Buddha-nature）呢？回答是：已經像最初所說的那樣，具備五種功德，去除五種過失，說明具有佛性，所以說有。再次，這九種比喻是爲了顯示佛性有五種含義，應當知道。這五種含義是：一、真實存在；二、依靠方便法門就可以得見；三、得見之後功德無窮；四、沒有初始，不應，相應，㲉。解釋：『無初』，是指煩惱、業、報都無始無終，所以說『無初』。『不應』，是因為這三者違背了法身（Dharmakaya），所以說『不應』。『相應』，是因為依靠法身才能生起這三者，所以說『相應』。『㲉』，是指這三者能夠藏匿法身，所以稱為『㲉』。五、無初，相應，善性為法。解釋：『無初』，是因為自性具有般若（Prajna，智慧）、大悲（Mahakaruna，偉大的慈悲）、禪定（Dhyana，冥想）和法身，本來就存在，所以說『無初』，本體和作用從未分離，所以說『相應』。這就是『無初，相應，善性為法』。法身的自性沒有改變，因為般若的緣故，自性具有威德；因為禪定的緣故，自效能夠潤滑；因為大悲的緣故，所以稱『善性為法』。像這樣，九種比喻，解釋了沒有前後際的變異的含義完畢。二、沒有染凈的變異，法身不被生死、陰、界、入等所污染，所以說沒有染。不是智慧和數量所能造作的，所以說沒有凈。三、沒有生的變異，法身沒有生，所以不是起始和成就。不是起始和成就，所以不是開始就有的，不論變異。四、沒有老的變異，法身沒有動轉，沒有改變和差異，所以說沒有老。五、沒有依靠和住處的變異，如果法有依靠和住處，就會有變異。法身不依賴於其他，沒有依靠，沒有固定的所在，所以說沒有住處。六、沒有滅的變異，法身常住，不可破壞，所以說沒有滅的變異。這就是沒有變異的六種不同的含義的究竟。再次，將六種含義合為

【English Translation】 English version Since all karmas are not real, they are likened to dreams. All the retribution of the five skandhas (form, feeling, perception, volition, and consciousness, the five elements that constitute a person) arises from afflictions and karma, hence the analogy of illusion. This sutra has been previously explained, revealing this meaning. Why is it further said that all sentient beings possess Buddha-nature (Buddha-nature)? The answer is: as initially stated, possessing five merits and eliminating five faults clarifies the existence of Buddha-nature, hence the assertion of its presence. Furthermore, these nine analogies are to reveal that Buddha-nature has five meanings that should be understood. These five meanings are: first, it truly exists; second, it can be seen by relying on skillful means; third, once seen, its merits are infinite; fourth, it has no beginning, is not corresponding, is corresponding, and 㲉. Explanation: 'No beginning' refers to afflictions, karma, and retribution being without beginning or end, hence 'no beginning.' 'Not corresponding' is because these three contradict the Dharmakaya (Dharmakaya, the body of the Dharma), hence 'not corresponding.' 'Corresponding' is because these three can arise by relying on the Dharmakaya, hence 'corresponding.' '㲉' refers to these three being able to conceal the Dharmakaya, hence being called '㲉.' Fifth, no beginning, corresponding, good nature as Dharma. Explanation: 'No beginning' is because Prajna (Prajna, wisdom), Mahakaruna (Mahakaruna, great compassion), Dhyana (Dhyana, meditation), and Dharmakaya are inherent in nature, existing from the beginning, hence 'no beginning.' Essence and function have never been separated, hence 'corresponding.' This is 'no beginning, corresponding, good nature as Dharma.' The self-nature of the Dharmakaya does not change; because of Prajna, self-nature possesses power and virtue; because of Dhyana, self-nature is smooth and lubricating; because of Mahakaruna, it is called 'good nature as Dharma.' Thus, the nine analogies explain the meaning of no variation in the past and future. Second, there is no variation of defilement and purity; the Dharmakaya is not defiled by birth, death, the skandhas, realms, entrances, etc., hence no defilement. It is not created by wisdom and numbers, hence no purity. Third, there is no variation of birth; the Dharmakaya has no birth, so it is not a beginning and an accomplishment. Not a beginning and an accomplishment, so it is not something that began to exist, regardless of variation. Fourth, there is no variation of aging; the Dharmakaya has no movement, no change or difference, hence no aging. Fifth, there is no variation of reliance and dwelling; if the Dharma has reliance and dwelling, there will be variation. The Dharmakaya does not depend on others, has no reliance, and no fixed location, hence no dwelling. Sixth, there is no variation of extinction; the Dharmakaya is permanent and indestructible, hence no variation of extinction. This is the ultimate of the six different meanings of no variation. Furthermore, combining the six meanings into

三者。一前後寂靜。謂無前後際異。二無流即無染凈異。三無為謂無四相生住滅等故。無有變異。是故一切妄想諸法有三變異。一果報盡故變異。二對治所破故變異。三剎那唸唸滅故變異。法身不爾。離三過失故一前後寂靜故。無果報盡變異。二無流故。無對治破變異三非有為法故。無念念壞變異故。名無變異。

佛性論辯相分第四中無差別品第十

複次無差別義應知。無差別者。此如來性已至極清凈位。若略說。是無流界中。約如來性有四義。因此四義故立四名。約於四人。顯以四德。四義者。一者一切佛法前後不相離。二者一切處皆如。三者非妄想倒法。四者本性寂靜。

釋曰。一切佛法前後不相離者。如勝鬘經說。世尊。如來藏不空過恒沙數等不相離不捨智不可思惟諸佛功德故。知如來藏由如來功德故不空。不空者。即明佛具足一切功德故。此性一切處皆如者一切諸法無自性故。如無上依經說。一切眾生有陰界入。勝負種類內外所現。無始時節相續流轉。法然所得至明妙善。以是義故。故知一切處皆如。非妄想顛倒法者。如解節經中說。佛告無盡意菩薩。善男子。如來性者。是真實諦。若如來出世。及不出世。性相常然。非虛妄法。由此經故。知無妄想倒法名真實諦。本性寂靜者。如文殊師

【現代漢語翻譯】現代漢語譯本：三種變異。第一種是前後寂靜，意味著沒有前後際的差異。第二種是無流，即沒有染凈的差異。第三種是無為，意味著沒有生、住、滅等四相，因此沒有變異。所以，一切妄想諸法有三種變異：一是果報窮盡導致的變異；二是對治法所破導致的變異；三是剎那唸唸滅導致的變異。法身不是這樣，因為它遠離了這三種過失。一是前後寂靜，所以沒有果報窮盡的變異；二是無流，所以沒有對治法所破的變異；三是非有為法，所以沒有唸唸壞滅的變異，因此稱為無變異。

《佛性論·辯相分》第四中《無差別品》第十

其次，應該瞭解無差別的意義。所謂無差別，是指如來性已經達到極其清凈的地位。如果簡略地說，就是在無流界中，關於如來性有四種意義。因為這四種意義，所以立了四個名稱，對應四種人，彰顯四種德行。這四種意義是：一是一切佛法前後不相離；二是任何地方都是如（tathata，真如）；三是非妄想顛倒法；四是本性寂靜。

解釋：一切佛法前後不相離，如《勝鬘經》所說：『世尊，如來藏（Tathagatagarbha，如來藏）不空，與恒河沙數等不相離、不捨的智慧和不可思議的諸佛功德同在。』由此可知，如來藏因為如來的功德而不空。不空，就是說明佛具足一切功德。此性一切處皆如，是因為一切諸法沒有自性。如《無上依經》所說：『一切眾生有陰（skandha，五蘊）、界（dhatu，十八界）、入（ayatana，十二入），勝負、種類、內外所現，從無始時節相續流轉，法爾所得至明妙善。』因為這個意義，所以知道任何地方都是如。非妄想顛倒法，如《解節經》中說：佛告訴無盡意菩薩（Akshayamati Bodhisattva）：『善男子，如來性（Tathata，如來性）是真實諦（satya，真諦）。無論如來出世還是不出世，其性相都是常然不變的，不是虛妄法。』由此經可知，無妄想顛倒法名為真實諦。本性寂靜，如文殊師（Manjushri，文殊菩薩）

【English Translation】 English version: The three kinds of change. First, 'before and after quiescence' means there is no difference between the limits of before and after. Second, 'non-outflow' means there is no difference between defilement and purity. Third, 'non-conditioned' means there are no four characteristics such as arising, abiding, decaying, and ceasing; therefore, there is no change. Therefore, all deluded dharmas have three kinds of change: first, change due to the exhaustion of karmic retribution; second, change due to being destroyed by antidotes; third, change due to momentary extinction in every instant. The Dharmakaya (Dharmakaya, 法身) is not like this because it is free from these three faults. First, it is 'before and after quiescence,' so there is no change due to the exhaustion of karmic retribution. Second, it is 'non-outflow,' so there is no change due to being destroyed by antidotes. Third, it is not a conditioned dharma, so there is no change due to momentary destruction in every instant; therefore, it is called 'unchanging.'

Chapter Ten, 'Non-Difference,' in the Fourth Section, 'Discrimination of Characteristics,' of the Treatise on Buddha-Nature

Furthermore, the meaning of 'non-difference' should be understood. 'Non-difference' means that the Tathagata-nature (Tathata, 如來性) has reached the state of utmost purity. Briefly speaking, in the realm of non-outflow, there are four meanings regarding the Tathagata-nature. Because of these four meanings, four names are established, corresponding to four types of people, manifesting four virtues. The four meanings are: first, all Buddha-dharmas are inseparable before and after; second, everywhere is Suchness (tathata, 真如); third, it is not a deluded or inverted dharma; fourth, its inherent nature is quiescent.

Explanation: 'All Buddha-dharmas are inseparable before and after,' as the Shrimālādevi Sutra (Shrimaladevi Sutra, 勝鬘經) says: 'World-Honored One, the Tathagatagarbha (Tathagatagarbha, 如來藏) is not empty; it is inseparable from and does not abandon wisdom and the inconceivable merits of all Buddhas, which are as numerous as the sands of the Ganges River.' From this, it is known that the Tathagatagarbha is not empty because of the merits of the Tathagata. 'Not empty' means that the Buddha possesses all merits. 'This nature is Suchness everywhere' because all dharmas have no self-nature. As the Anuttara-Ashraya Sutra (Anuttara-Ashraya Sutra, 無上依經) says: 'All sentient beings have aggregates (skandha, 五蘊), realms (dhatu, 十八界), and entrances (ayatana, 十二入), superior and inferior, types, and inner and outer manifestations, continuously flowing from beginningless time, naturally attaining perfect clarity, subtlety, and goodness.' Because of this meaning, it is known that everywhere is Suchness. 'It is not a deluded or inverted dharma,' as the Samdhinirmochana Sutra (Samdhinirmochana Sutra, 解節經) says: The Buddha told Akshayamati Bodhisattva (Akshayamati Bodhisattva, 無盡意菩薩): 'Good man, the Tathata (Tathata, 如來性) is the ultimate truth (satya, 真諦). Whether the Tathagata appears in the world or does not appear, its nature and characteristics are always constant and unchanging, not a false dharma.' From this sutra, it is known that the non-deluded and non-inverted dharma is called the ultimate truth. 'Its inherent nature is quiescent,' like Manjushri (Manjushri, 文殊菩薩)

利遍行經說。佛言。文殊師利諸佛如來本性。自般涅槃不生不滅。以是義故。故知本來自性寂靜。複次立四名者。一由佛法不相離故。說名法身。二由性一切處如。故名如來。三由無虛妄顛倒故。名真實諦。四由本來寂靜故。名般涅槃。是四義四名。于如來性。無有差別故。說無差別相。複次約四人者。一者非身見眾生境界。由此真性是邪執對治故。為身見人。說名法身。

問曰。云何對此人以真如名法身。

答曰。是諸凡夫色等諸陰無有此性。強橫執有我及有我所。由此人法二執染污其心。身見滅處是甘露界。不能信樂。何能通達如來法界。若見此界身見執滅雖復身見已除未除此界恒爾。是故此界乃名真身。凡夫所執既非真實故。不俱在不得名身。為對如是身見凡夫立名為身。二者對顛倒人。說名如來。顛倒人者。謂二乘人。如來常住應修應行而翻倒修無常想等。何以故。此修依于虛妄境起。故名倒修。樂我凈等亦復如是。由倒行故。一切二乘不能進修得與如來道果相稱。是故常等真如非其境界。此真如者。不如無常等。世間對治故。此真如非如中有如無非如。亦如二乘如者。是非如中如。無非如中非如。云何如此二乘之人。約虛妄觀無常等相以為真如。此虛妄觀唯因中有。果地則無。是故此如或成或

【現代漢語翻譯】現代漢語譯本：《利遍行經》說。佛說：『文殊師利（Manjushri，菩薩名），諸佛如來的本性，自證般涅槃（Parinirvana，佛教術語，指完全的涅槃），不生不滅。因為這個緣故，所以知道本來就是自性寂靜。』其次，建立四個名稱：一，因為佛法不相分離的緣故，稱作法身（Dharmakaya，佛的三身之一，指佛的法性身）。二，因為（佛）的本性在一切處都如如不動，所以稱作如來（Tathagata，佛的稱號之一）。三，因為沒有虛妄顛倒，所以稱作真實諦（Satya，佛教術語，指真理）。四，因為本來就是寂靜的緣故，稱作般涅槃。這四種意義和四種名稱，對於如來之性，沒有差別，所以說沒有差別相。其次，針對四種人：一，對於不是身見（Satkayadrishti，佛教術語，指認為五蘊和合的身體為真實自我的邪見）的眾生境界來說，因為這種真性是邪執的對治，所以為有身見的人，說名為法身。問：『為什麼針對這種人以真如（Tathata，佛教術語，指事物的真實如是的本性）之名作為法身？』答：『這些凡夫的色（Rupa，佛教術語，指物質現象）等諸陰（Skandha，佛教術語，指構成個體存在的五種要素，即色、受、想、行、識）沒有這種真如的本性，卻強行執著有我以及我所。因此，這些人被法（Dharma，佛教術語，指事物、法則）和我（Atman，佛教術語，指自我）的兩種執著染污了他們的心。身見滅除之處是甘露界（Amrita，佛教術語，指不死之境），他們不能信樂，又怎麼能通達如來的法界（Dharmadhatu，佛教術語，指一切法的總稱）？如果見到這個甘露界，即使身見的執著已經滅除，但這個甘露界仍然恒常如此。所以這個甘露界才被稱為真身。凡夫所執著的既然不是真實的，所以不能同時存在，不能稱為身。爲了對治像這樣有身見的凡夫，才立名為身。』二，對於顛倒的人，說名為如來。顛倒的人，指的是二乘人（Sravaka and Pratyekabuddha，佛教術語，指聲聞乘和緣覺乘的修行者）。如來是常住的，應當修習和奉行的，他們反而顛倒地修習無常想等等。為什麼呢？因為這種修習是依據虛妄的境界而生起的，所以稱為顛倒的修習。樂、我、凈等等也是這樣。由於顛倒的修行，一切二乘人不能進一步修習，得到與如來道果相稱的果報。所以常等真如不是他們的境界。這種真如，不如無常等世間法的對治。這種真如，不是如中有如，無非如，也不是如二乘的如，是非如中如，無非如中非如。為什麼像這樣的二乘之人，要依據虛妄的觀想無常等相作為真如呢？這種虛妄的觀想唯有在因地（Hetu，佛教術語，指原因）中有，在果地（Phala，佛教術語，指結果）則沒有。所以這種如或者成或者

【English Translation】 English version: The Līlāvatāra Sūtra says: 'The Buddha said, 'Manjushri (Manjushri, name of a Bodhisattva), the inherent nature of all Buddhas and Tathagatas (Tathagata, one of the titles of the Buddha) is self-realized Parinirvana (Parinirvana, a Buddhist term referring to complete Nirvana), neither arising nor ceasing. For this reason, it is known that the original nature is inherently tranquil.' Furthermore, four names are established: First, because the Buddha-dharma (Dharma, Buddhist term for law, teaching) is inseparable, it is called Dharmakaya (Dharmakaya, one of the three bodies of the Buddha, referring to the Dharma-nature body of the Buddha). Second, because the nature (of the Buddha) is such that it is the same everywhere, it is called Tathagata. Third, because there is no falsehood or inversion, it is called Satya (Satya, Buddhist term for truth). Fourth, because it is inherently tranquil, it is called Parinirvana.' These four meanings and four names, with respect to the nature of the Tathagata, have no difference, therefore it is said that there is no difference in appearance. Furthermore, with respect to four types of people: First, for those who are not in the realm of Satkayadrishti (Satkayadrishti, Buddhist term for the false view of considering the aggregation of the five skandhas as a real self), because this true nature is the antidote to false attachments, it is called Dharmakaya for those with Satkayadrishti. Question: 'Why is the name of Tathata (Tathata, Buddhist term for the true nature of things as they are) used as Dharmakaya for such people?' Answer: 'These ordinary beings' Rupa (Rupa, Buddhist term for material phenomena) and other Skandhas (Skandha, Buddhist term for the five aggregates that constitute individual existence, namely Rupa, Vedana, Samjna, Samskara, and Vijnana) do not possess this true nature, yet they forcibly cling to the notion of 'I' and 'mine'. Therefore, these people are defiled in their minds by the two attachments of Dharma and Atman (Atman, Buddhist term for self). The place where Satkayadrishti is extinguished is the realm of Amrita (Amrita, Buddhist term for the realm of immortality), but they cannot believe in it, how can they penetrate the Dharmadhatu (Dharmadhatu, Buddhist term for the totality of all dharmas) of the Tathagata? If they see this realm of Amrita, even if the attachment of Satkayadrishti has been extinguished, this realm of Amrita remains constant. Therefore, this realm is called the true body. Since what ordinary beings cling to is not real, they cannot coexist and cannot be called a body. To counteract such ordinary beings with Satkayadrishti, it is named body.' Second, for those who are inverted, it is called Tathagata. The inverted people refer to the Sravaka and Pratyekabuddha (Sravaka and Pratyekabuddha, Buddhist term for practitioners of the Hearer Vehicle and Solitary Realizer Vehicle). The Tathagata is permanent and should be cultivated and practiced, but they invertedly cultivate thoughts of impermanence, etc. Why? Because this cultivation arises based on false realms, it is called inverted cultivation. Joy, self, purity, etc., are also like this. Due to inverted practice, all Sravakas and Pratyekabuddhas cannot further cultivate and attain results commensurate with the path of the Tathagata. Therefore, the true nature of permanence, etc., is not their realm. This true nature is not like the antidote to impermanence and other worldly dharmas. This true nature is not 'such' within 'such', nor 'not such' within 'not such', nor is it like the 'such' of the Sravakas and Pratyekabuddhas, which is 'such' within 'not such', and 'not such' within 'not such'. Why should such Sravakas and Pratyekabuddhas rely on the false contemplation of impermanence, etc., as the true nature? This false contemplation only exists in the Hetu (Hetu, Buddhist term for cause), and does not exist in the Phala (Phala, Buddhist term for result). Therefore, this 'such' either becomes or

壞。因中則成。果地則壞。菩薩如者離於虛妄。約真性以觀真故。如此如於因果中二處無異故。唯成不壞。是故二乘人如逐其定滅去而不來。菩薩如者。因果恒有。去來不異。舍因到果。故稱如去。從果出用。故曰如來。是故如來非二乘境界。故對二乘立如來名。三者對散動心人說名真諦。真如者。是無增減法。散動心人者。始行大乘菩薩。迷如來藏有二種人。一者唯信。滅除諸法。名之為空。一切諸法。未分析時。是名為有。若分析竟。乃名為空。二者謂有實法。名之為空。我今應修應得。此二人者迷如來藏。前則執無故迷。後人執有故迷。如來藏者。道理何相。如偈說言。

無一法可損　　無一法可增　應見實如實　　見實得解脫　由客塵故空　　與法界相離　無上法不空　　與法界相隨

如來性者。自清凈故。能染客塵者。自性空故。故言無一法可損。真如者。與清凈因不相離。過恒沙數等不捨智不可思惟。諸佛功德恒相應故。故言無一法可增。若法無因此無法觀真如空。以余法有故。觀如不空。故言真如。亦空不空。何以故。以離增減二邊故。無一法可損故是空。無一法可增故非空。若作是觀名真實觀。故得遠離增減二邊為始行菩薩。不能得見此藏理故。為對此人說真實諦。從初地至十地是

【現代漢語翻譯】現代漢語譯本壞，在因地中會成就，在果地中則會壞滅。菩薩的『如』（Tathata，真如）是遠離虛妄的，依憑真性來觀察真理，因此，這樣的『如』在因地和果地這兩個階段沒有差異，所以唯有成就而不會壞滅。因此，二乘人（聲聞乘和緣覺乘）的『如』追逐其定境而滅去不再來。菩薩的『如』，因地和果地恒常存在，去和來沒有差異，捨棄因地而到達果地，所以稱為『如去』（Tathagata，如來）；從果地生起妙用，所以叫做『如來』（Tathagata，如來）。因此，如來不是二乘人的境界，所以針對二乘人而立『如來』這個名稱。第三，針對散亂動盪之心的人，說名為真諦（Paramartha-satya，勝義諦）。真如（Tathata，真如）是無增無減的法。散亂動盪之心的人，是剛開始修行大乘的菩薩，他們迷惑于如來藏（Tathagatagarbha，如來藏），有兩種人：一種人只相信滅除諸法，稱之為『空』（Sunyata，空性），一切諸法，在沒有分析的時候，可以稱之為『有』，如果分析完畢，就稱之為空。另一種人認為有真實的法，稱之為『空』，認為我現在應該修行應該證得。這兩種人迷惑于如來藏，前一種人執著于無而迷惑，后一種人執著于有而迷惑。如來藏的道理是什麼樣的呢？如偈頌所說：『沒有一法可以損減，沒有一法可以增益，應該見到真實的如實，見到真實就能得到解脫。由於客塵的緣故是空，與法界的體性相分離，無上的法不是空，與法界的體性相隨順。』如來（Tathagata，如來）的自性是自身清凈的緣故，能夠被客塵所染污，是因為自性是空的緣故，所以說沒有一法可以損減。真如（Tathata，真如）與清凈的因不相分離，經過如恒河沙數一樣多的劫數也不捨棄智慧，不可思議，與諸佛的功德恒常相應，所以說沒有一法可以增益。如果法沒有因，就沒有法可以觀察真如的空性，因為其餘的法是有的，所以觀察『如』不是空。所以說真如也是空，也不是空。為什麼呢？因為遠離增和減這兩種邊見。沒有一法可以損減，所以是空；沒有一法可以增益，所以不是空。如果這樣觀察，就叫做真實的觀察，所以能夠遠離增和減這兩種邊見，對於剛開始修行的菩薩來說，不能夠得見這個藏的道理，所以爲了這些人說真實諦（Paramartha-satya，勝義諦），從初地到十地都是如此。

【English Translation】 English version Destruction. In the causal stage, it is accomplished. In the fruition stage, it is destroyed. The 'Suchness' (Tathata) of a Bodhisattva is free from falsehood. It observes truth based on true nature. Therefore, such 'Suchness' is no different in the two stages of cause and effect. Thus, it is only accomplished and not destroyed. Therefore, the 'Suchness' of the two vehicles (Sravakayana and Pratyekabuddhayana) pursues its samadhi and vanishes, never to return. The 'Suchness' of a Bodhisattva is constant in cause and effect, with no difference between going and coming. Abandoning the cause to reach the effect is called 'Thus Gone' (Tathagata). Emerging from the effect to manifest function is called 'Thus Come' (Tathagata). Therefore, the Tathagata is not the realm of the two vehicles. Hence, the name Tathagata is established in contrast to the two vehicles. Third, for those with scattered and agitated minds, it is called the Ultimate Truth (Paramartha-satya). 'Suchness' (Tathata) is a dharma without increase or decrease. Those with scattered and agitated minds are Bodhisattvas who have just begun to practice the Mahayana. They are confused about the Tathagatagarbha (Buddha-nature), and there are two types of people: One type only believes in the extinction of all dharmas, calling it 'Emptiness' (Sunyata). All dharmas, before analysis, can be called 'Existence'. If analyzed completely, they are called 'Emptiness'. The other type believes in the existence of real dharmas, calling it 'Emptiness', thinking, 'I should cultivate and attain it now.' These two types of people are confused about the Tathagatagarbha. The former is confused because they cling to non-existence, and the latter is confused because they cling to existence. What is the principle of the Tathagatagarbha like? As the verse says: 'There is not a single dharma that can be diminished, There is not a single dharma that can be increased. One should see the real as it is, Seeing the real, one attains liberation. Due to the adventitious defilements, it is empty, Separated from the nature of the Dharmadhatu. The unsurpassed dharma is not empty, Following the nature of the Dharmadhatu.' The nature of the Tathagata (Tathagata) is self-purifying. It can be defiled by adventitious defilements because its self-nature is empty. Therefore, it is said that there is not a single dharma that can be diminished. 'Suchness' (Tathata) is inseparable from the pure cause. It does not abandon wisdom even after kalpas as numerous as the sands of the Ganges, which is inconceivable. It is constantly in accordance with the merits of all Buddhas. Therefore, it is said that there is not a single dharma that can be increased. If a dharma has no cause, there is no dharma to observe the emptiness of Suchness. Because other dharmas exist, the observation of 'Suchness' is not empty. Therefore, it is said that Suchness is both empty and not empty. Why? Because it is away from the two extremes of increase and decrease. There is not a single dharma that can be diminished, so it is empty. There is not a single dharma that can be increased, so it is not empty. If one observes in this way, it is called true observation. Therefore, one can be away from the two extremes of increase and decrease. For Bodhisattvas who have just begun to practice, they cannot see the principle of this treasury. Therefore, for these people, the Ultimate Truth (Paramartha-satya) is spoken, from the first Bhumi to the tenth Bhumi.

其境界觀於此理。行十地行。是故非關始行境界。四者對十地菩薩。說名涅槃。唯佛一人能得涅槃。余諸菩薩不能至故。如勝鬘經說。世尊。由得涅槃故。世尊。成就如來阿羅訶三藐三佛陀。得一切無量不可思惟究竟清凈諸佛功德。是故涅槃四種功德無差別相。複次四功德者。一一切功德。二無量功德。三不可思惟功德。四究竟清凈功德。由得涅槃故成如來。是故如來與于涅槃。無有差別。何以故。若離佛者。無得涅槃。若離涅槃。無得佛故。

釋曰。功德者。初一切功德。即是第八不動地位。無分別。無穿漏。無中間。自然成。菩薩聖道恒相應故。諸佛如來無流界中一切功德皆得成就。二無量功德者。是第九善慧地位。無數禪定陀羅尼門海。能攝無量功德智所依止故。無量功德皆得成就。三不可思惟功德。是第十法雲地位。一切如來秘密法藏證見明瞭智慧所依故。故不可思惟皆得成就。四究竟清凈者。一切惑及習氣一切智障已滅盡故。由滅盡智障故究竟清凈。功德圓滿。成就涅槃。與此四功德相攝不相離故。唯佛得涅槃。餘人未得。是故如來性於此四義四名四人四德無有差別。故言無差別德。以是因緣。此自性等十相。為顯三義。一顯本有不可思議竟界。二顯依道理修修行可得。三顯得已能令無量功德圓滿究

【現代漢語翻譯】現代漢語譯本：其境界在於觀察此理，修行十地之行。因此，這並非是初修行者的境界。第四，對於十地菩薩來說，涅槃的意義在於只有佛一人能夠證得涅槃，其餘菩薩無法達到。如《勝鬘經》所說：『世尊，因為證得涅槃，世尊成就瞭如來阿羅訶三藐三佛陀（Tathagata Arhat Samyak-sambuddha，如來應供正遍知），獲得一切無量不可思議究竟清凈的諸佛功德。』因此，涅槃的四種功德沒有差別之相。再次，這四種功德是：一、一切功德；二、無量功德；三、不可思議功德；四、究竟清凈功德。因為證得涅槃，所以成就如來。因此，如來與涅槃之間沒有差別。為什麼呢？如果離開佛，就無法證得涅槃；如果離開涅槃，就無法成就佛。

解釋說：功德方面，首先，『一切功德』指的是第八不動地（Acala-bhumi）位，無分別，無缺失，無間斷，自然成就。因為菩薩的聖道恒常相應，所以諸佛如來在無流界中一切功德都能成就。第二，『無量功德』指的是第九善慧地（Sadhumati-bhumi）位，無數禪定陀羅尼門海（dharani-mukha-samudra，總持之門如大海般深廣），能夠攝取無量功德，是智慧所依止之處，因此無量功德都能成就。第三，『不可思議功德』指的是第十法雲地（Dharma-megha-bhumi）位，一切如來秘密法藏的證見，明瞭智慧所依之處，因此不可思議功德都能成就。第四，『究竟清凈』指的是一切煩惱以及習氣，一切智障都已經滅盡。因為滅盡智障，所以達到究竟清凈，功德圓滿，成就涅槃。與這四種功德相互攝持，不相分離，所以只有佛才能證得涅槃，其餘人尚未證得。因此，如來之性在這四義、四名、四人、四德上沒有差別，所以說沒有差別之德。因為這個因緣，這自性等十相，是爲了顯明三種意義：一、顯明本有不可思議境界；二、顯明依靠道理修行可以證得；三、顯明證得后能夠使無量功德圓滿究竟。

【English Translation】 English version: Its realm lies in observing this principle and practicing the conduct of the Ten Bhumis (ten stages of Bodhisattva's path). Therefore, it is not the realm of the initial practitioner. Fourth, in relation to the Bodhisattvas of the Ten Bhumis, Nirvana (liberation) means that only the Buddha can attain Nirvana, as other Bodhisattvas cannot reach it. As the Śrīmālādevī Siṃhanāda Sūtra says: 'World Honored One, because of attaining Nirvana, the World Honored One has accomplished the Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, Thus Come One, Worthy One, Perfectly Enlightened One), obtaining all immeasurable, inconceivable, ultimately pure Buddha qualities.' Therefore, the four qualities of Nirvana have no differentiating characteristics. Furthermore, these four qualities are: first, all qualities; second, immeasurable qualities; third, inconceivable qualities; fourth, ultimately pure qualities. Because of attaining Nirvana, one accomplishes the Tathagata. Therefore, there is no difference between the Tathagata and Nirvana. Why? If one is apart from the Buddha, one cannot attain Nirvana; if one is apart from Nirvana, one cannot accomplish Buddhahood.

Explanation: Regarding qualities, first, 'all qualities' refers to the eighth Immovable Bhumi (Acala-bhumi), without discrimination, without leakage, without interruption, naturally accomplished. Because the Bodhisattva's holy path is constantly corresponding, all qualities are accomplished by the Buddhas and Tathagatas in the realm of no outflow. Second, 'immeasurable qualities' refers to the ninth Good Wisdom Bhumi (Sadhumati-bhumi), countless samadhi dharani-mukha-samudra (dharani-mukha-samudra, the gate of Dharani is as deep and vast as the sea), capable of gathering immeasurable qualities, the basis upon which wisdom relies, therefore immeasurable qualities are all accomplished. Third, 'inconceivable qualities' refers to the tenth Dharma Cloud Bhumi (Dharma-megha-bhumi), the basis of the witnessed realization of all Tathagatas' secret Dharma treasury, clear and bright wisdom, therefore inconceivable qualities are all accomplished. Fourth, 'ultimately pure' refers to the fact that all afflictions and habitual tendencies, all obstructions to omniscience, have been extinguished. Because the obstructions to omniscience have been extinguished, one attains ultimate purity, the qualities are perfected, and Nirvana is accomplished. Because these four qualities mutually support each other and are inseparable, only the Buddha can attain Nirvana, others have not yet attained it. Therefore, the nature of the Tathagata in these four meanings, four names, four persons, and four virtues has no difference, therefore it is said that there are no differentiating virtues. Because of this cause, these ten aspects, such as self-nature, are to reveal three meanings: first, to reveal the inherently existing inconceivable realm; second, to reveal that it can be attained by cultivating according to the principle; third, to reveal that after attainment, it can enable immeasurable qualities to be perfected ultimately.

竟。故造斯論。

佛性論卷第四

【現代漢語翻譯】現代漢語譯本：因此造作這部論著。

《佛性論》卷第四

【English Translation】 English version: Therefore, this treatise is composed.

Treatise on Buddha-nature, Volume 4