T32n1667_大乘起信論
大正藏第 32 冊 No. 1667 大乘起信論
No. 1667 [No. 1666]
新譯大乘起信論序
夫聲同則應道合自鄰。是以法雄命宗賴宣揚乎法子。素王垂範假傳述乎素臣。蓋德必不孤聖無虛應矣。起信論者。大乘之秘典也。佛滅度后五百餘年。有馬鳴菩薩。出興於世。時稱四日道王五天。轉不退輪建無生忍。銘總持之智印。宅畢竟之真空。受波奢付囑。蒙釋尊遠記。善說法要大啟迷津。欲使群生殖不壞之信根。下難思之佛種。故造斯論。其為論也。示無價寶。詮最上乘。演恒沙之法門。惟在方寸。開諸佛之秘藏。本自一心。遣執而不喪其真。存修而亦忘其相。少文而攝多義。假名而會深旨。落落焉皎智月于凈天。滔滔焉注禪河于性海。返迷歸極莫不由之。此論東傳總經二譯。初本即西印度三藏法師波羅末陀此云真諦。以梁武帝承聖三年歲次癸酉九月十日。于衡州始興郡建興寺。共揚州沙門智愷所譯。此本即于闐國三藏法師實叉難陀。赍梵文至此。又于西京慈恩塔內。獲舊梵本。與義學沙門荊州弘景崇福法藏等。以大周聖歷三年歲次癸亥十月壬午朔八日己丑。于授記寺。與花嚴經相次而譯。沙門復禮筆受。開為兩卷。然與舊翻時有出沒。蓋譯者之意。又梵文非一也。
【現代漢語翻譯】 現代漢語譯本： 聲音相同則彼此呼應，道理相同則自然鄰近。因此，佛法雄偉的宗旨，依賴於佛的繼承者來宣揚；偉大的孔子垂範於世，也需要賢能的臣子來傳述。大概有德之人不會孤單，聖人的出現不會是無意義的。 《起信論》（Mahāyāna-śraddhotpāda-śāstra）是大乘佛教的秘密經典。佛陀滅度后五百多年，有馬鳴菩薩（Aśvaghoṣa）出現於世。當時他被稱為『四日道王』，在五天（Pañca-deśa）弘揚不退轉的法輪，建立無生法忍。他掌握著總持（dhāraṇī）的智慧印記，安住於畢竟空（atyanta-śūnyatā）的境界。接受了波奢（Pārśva）的付囑，蒙受釋迦牟尼佛（Śākyamuni Buddha）的遙遠授記。他善於宣說佛法的要義，大大開啟了迷惑的津樑。爲了使眾生種植不壞的信根，播下難以思議的佛種，所以撰造了這部論。 這部論，展示了無價的珍寶，詮釋了最上乘的教義，闡述瞭如恒河沙數般的法門，而這些都蘊含在方寸之間。開啟了諸佛的秘密寶藏，其根本在於一心。去除執著卻不喪失其真如本性，存有修行卻也忘卻其表相。文字簡略卻包含多重意義，借用名相而會歸深刻的旨意。它清澈明亮，如同皎潔的月亮懸掛在晴朗的天空；它奔騰浩蕩，如同禪定的河流注入自性的海洋。返回迷途，歸向真理，沒有不通過它的。 此論東傳，總共有兩次翻譯。最初的版本是西印度三藏法師波羅末陀（Paramārtha），漢譯為真諦。在梁武帝承聖三年，歲次癸酉九月十日，于衡州始興郡建興寺，與揚州沙門智愷共同翻譯。這個版本是于闐國（Khotan）的三藏法師實叉難陀（Śikṣānanda）帶來的梵文版本。又在西京慈恩寺塔內，獲得了舊的梵文字。與義學沙門荊州弘景、崇福法藏等，在大周聖歷三年，歲次癸亥十月壬午朔八日己丑，于授記寺，與《華嚴經》（Avataṃsaka Sūtra）相繼翻譯。沙門復禮負責筆錄。分為兩卷。然而與舊的翻譯版本，時有出入。大概是翻譯者的理解不同，而且梵文字也不止一種。
【English Translation】 English version: When voices are in harmony, they resonate with each other; when principles align, they naturally draw near. Thus, the magnificent tenets of the Dharma rely on the Dharma's successors to propagate them; the great Confucius, setting an example for the world, also needed virtuous ministers to transmit his teachings. The Mahāyāna-śraddhotpāda-śāstra (Treatise on the Awakening of Faith in the Mahāyāna) is a secret scripture of Mahāyāna Buddhism. More than five hundred years after the Buddha's Parinirvana, the Bodhisattva Aśvaghoṣa appeared in the world. At that time, he was known as the 'King of the Four Suns,' propagating the irreversible Dharma wheel in the Five Indies (Pañca-deśa), and establishing the tolerance of non-origination. He held the wisdom seal of dhāraṇī, dwelling in the realm of ultimate emptiness (atyanta-śūnyatā). Having received the entrustment of Pārśva, and receiving the distant prediction of Śākyamuni Buddha. He was skilled in expounding the essentials of the Dharma, greatly opening the ferry crossing of delusion. In order to enable sentient beings to plant indestructible roots of faith and sow inconceivable seeds of Buddhahood, he composed this treatise. This treatise reveals priceless treasures, interprets the supreme vehicle of teaching, and expounds Dharma gates as numerous as the sands of the Ganges, all contained within the square inch of the mind. It opens the secret treasury of all Buddhas, the root of which lies in the One Mind. It removes attachments without losing its true nature, and maintains practice while forgetting its appearance. The writing is concise yet encompasses multiple meanings, using names and forms to converge on profound intentions. It is clear and bright, like a bright moon hanging in the clear sky; it is surging and vast, like a river of meditation flowing into the ocean of self-nature. Returning from delusion and returning to the ultimate truth, there is no way that does not pass through it. This treatise was transmitted to the East and translated twice in total. The first version was by the Tripiṭaka master Paramārtha of West India, translated as 真諦 (Zhēndì) in Chinese. In the third year of the Chengsheng era of Emperor Wu of Liang, on the tenth day of the ninth month of the year Guiyou, at Jianxing Temple in Shixing County, Hengzhou, he translated it together with the śrāmaṇa Zhikai of Yangzhou. This version was the Sanskrit version brought by the Tripiṭaka master Śikṣānanda of Khotan. Also, in the pagoda of Ci'en Temple in Xijing, an old Sanskrit version was obtained. Together with the śrāmaṇas of Yixue, Hongjing of Jingzhou, and Fazang of Chongfu, etc., in the third year of the Shengli era of the Great Zhou, on the eighth day of the tenth month of the year Guihai, at Shouji Temple, it was translated successively with the Avataṃsaka Sūtra. The śrāmaṇa Fuli was responsible for writing it down. Divided into two volumes. However, there are differences from the old translation version from time to time. Probably due to the different understandings of the translators, and also because there is more than one Sanskrit version.
夫理幽則信難道尊則魔盛。況當劫濁尤更倍增。故使偏見之流。執成唯識誹毀此論。真妄互熏。既形於言遂彰時聽。方等甘露翻為毒藥。故經云。唯佛與佛乃能究盡諸法實相。豈可輒以凡心貶量聖旨。夫真如者。物之性也。備難思之業用。蘊不空之勝德。內熏妄法令起厭求。故勝鬘經云。由有如來藏。令厭生死苦樂求涅槃。又經云。闡提之人。未來以佛性力故。善根還生。如彼凈珠能清濁水。是勝義之常善。異太虛之無記。故經云。佛性常故非三世攝。虛空無故非三世攝。豈執事空以齊真理。夫論妄者。依理故迷真性。隨流為妄漂動。故經云。隨其流處有種種味。又楞伽經云。如來藏為無始虛偽惡習所熏。名為識藏。密嚴經云。佛說如來藏。以為阿賴耶。惡慧不能知。藏即賴耶識。雖在纏而體凈。不變性而成迷。故經云。然藥真味停留在山。猶如滿月。又云。雖處五道受別異身。而此佛性常恒不變。若言真不熏妄妄不熏真。真妄兩殊豈會中道。故梁攝論云。智慧極盲暗。謂真俗別執。今則真為妄體。妄假真成性相俱融一異雙遣。故密嚴經云。如來清凈藏。世間阿賴耶。如金與指環。展轉無差別。聖教明白。何所致疑。良由滯相而乖真。尋末而棄本。言越規矩動成戲論。自貽聖責深可悲哉。余少小以來。專心斯論。玩味
【現代漢語翻譯】 現代漢語譯本： 如果真理晦澀，那麼邪說就會興盛；如果正道衰微，那麼邪魔就會猖獗。更何況現在正值劫濁時期，情況更是加倍嚴重。因此，那些持有偏見的人，固執地堅持唯識宗的觀點，誹謗這部論著。《成唯識論》中，真和妄相互薰染，這種觀點既已形成文字，便廣為流傳。如同將甘露誤認為毒藥。《楞伽經》中說：『只有佛與佛才能徹底瞭解諸法的真實相狀。』 怎麼可以用凡夫俗子的心去衡量聖人的旨意呢？ 所謂真如（Tathata），是萬物的本性。它具備難以思議的功用，蘊含著不空（不虛妄）的殊勝功德。內在熏習虛妄的法，使人產生厭離和追求真理之心。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中說：『由於有如來藏（Tathāgatagarbha），才使人厭惡生死的痛苦，欣樂追求涅槃（Nirvana）。』 又有經文說：『即使是一闡提（Icchantika，斷善根的人），未來也會因為佛性的力量，而重新生出善根，就像清凈的寶珠能夠澄清濁水一樣。』 這是勝義諦（Paramārtha-satya）的常善，不同於太虛空的無記（中性）。所以經文說：『佛性是常有的，所以不受過去、現在、未來三世所侷限；虛空是空無的，所以不受三世所侷限。』 怎麼可以執著於事相上的空，就認為它與真理相等呢？ 所謂虛妄，是因為依附於真理而迷失了真性，隨波逐流而漂泊不定。所以經文說：『隨著水流的方向，會有各種各樣的味道。』 又《楞伽經》（Laṅkāvatāra Sūtra）中說：『如來藏被無始以來的虛偽惡習所薰染，所以叫做識藏（Ālaya-vijñāna）。』 《密嚴經》（Ghanavyūha Sūtra）中說：『佛說如來藏，就是阿賴耶識（Ālaya-vijñāna）。沒有智慧的人不能理解，如來藏就是阿賴耶識。』 雖然如來藏被煩惱纏縛，但其本體是清凈的，其不變的本性變成了迷惑。所以經文說：『真正的藥味仍然留在山中，就像滿月一樣。』 又說：『即使身處五道，承受不同的身軀，但這個佛性是常恒不變的。』 如果說真不能薰染妄，妄也不能薰染真，那麼真和妄是截然不同的，怎麼能契合中道（Madhyamaka）呢？ 所以《梁攝論》（Mahāyānasaṃgraha）中說：『最極端的愚昧，就是認為真諦和俗諦是截然不同的。』 現在，真如是虛妄的本體，虛妄假借真如而成就。性相相互融合，一和異都被揚棄。《密嚴經》（Ghanavyūha Sūtra）中說：『如來的清凈藏，就是世間的阿賴耶識，就像金子和指環一樣，輾轉沒有差別。』 聖教如此明白，還有什麼值得懷疑的呢？ 實在是由於執著于表相而違背了真理，追逐末節而拋棄了根本。言語超越了規矩，行動變成了戲論。自取聖人的責備，實在可悲啊！ 我從小就專心研究這部論著，仔細品味其中的含義。
【English Translation】 English version: If the truth is obscure, then heresies will flourish; if the right path declines, then demons will run rampant. Moreover, now that we are in the age of defilement (Kalpa-kasaya), the situation is even more aggravated. Therefore, those who hold biased views stubbornly adhere to the Vijnanavada (Consciousness-only) school and slander this treatise. In the Cheng Weishi Lun (Treatise on Establishing Consciousness-only), the true and the false mutually influence each other. Once this view is put into words, it spreads widely. It is like mistaking nectar for poison. The sutra says: 'Only Buddhas can fully understand the true nature of all dharmas.' How can one use the mind of an ordinary person to measure the intentions of a sage? Tathata (真如, Suchness) is the nature of all things. It possesses inconceivable functions and contains the supreme virtues of non-emptiness (not false). It inwardly influences false dharmas, causing people to develop a sense of aversion and a desire for truth. Therefore, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says: 'Because there is the Tathāgatagarbha (如來藏, Buddha-nature), people are disgusted with the suffering of birth and death and happily seek Nirvana (涅槃).' Another sutra says: 'Even an Icchantika (闡提, one who has severed their roots of goodness) will, in the future, due to the power of Buddha-nature, regenerate roots of goodness, just like a pure pearl can clarify muddy water.' This is the constant goodness of Paramārtha-satya (勝義諦, ultimate truth), different from the neutral (無記) nature of empty space. Therefore, the sutra says: 'Buddha-nature is constant, so it is not limited by the three times (past, present, and future); empty space is empty, so it is not limited by the three times.' How can one cling to the emptiness of phenomena and consider it equal to the truth? Falsehood arises because it relies on truth and becomes deluded about true nature, drifting along with the current and becoming unstable. Therefore, the sutra says: 'Depending on the direction of the flow, there will be various flavors.' Also, the Laṅkāvatāra Sūtra (楞伽經) says: 'The Tathāgatagarbha is perfumed by beginningless false and evil habits, so it is called the Ālaya-vijñāna (識藏, storehouse consciousness).' The Ghanavyūha Sūtra (密嚴經) says: 'The Buddha said that the Tathāgatagarbha is the Ālaya-vijñāna. Those without wisdom cannot understand that the Tathāgatagarbha is the Ālaya-vijñāna.' Although the Tathāgatagarbha is bound by afflictions, its essence is pure, and its unchanging nature becomes delusion. Therefore, the sutra says: 'The true taste of the medicine remains in the mountain, like a full moon.' It also says: 'Even though one is in the five realms and receives different bodies, this Buddha-nature is constant and unchanging.' If it is said that the true cannot influence the false and the false cannot influence the true, then the true and the false are completely different, how can they be in accord with the Middle Way (Madhyamaka, 中道)? Therefore, the Mahāyānasaṃgraha (梁攝論) says: 'The most extreme ignorance is to think that the ultimate truth and the conventional truth are completely different.' Now, Suchness (真如) is the substance of falsehood, and falsehood borrows Suchness to be accomplished. Nature and characteristics are mutually integrated, and both oneness and difference are abandoned. The Ghanavyūha Sūtra (密嚴經) says: 'The pure storehouse of the Tathagata is the Alaya-vijnana of the world, just like gold and a finger ring, there is no difference in transformation.' The holy teachings are so clear, what is there to doubt? It is truly because one clings to appearances and goes against the truth, pursuing the trivial and abandoning the fundamental. Words exceed the rules, and actions become theatrical. One brings upon oneself the blame of the sages, which is truly lamentable! Since I was young, I have devoted myself to studying this treatise, carefully savoring its meaning.
不已。諷誦忘疲。課拙傳揚二十餘遍。雖未究深旨。而粗識文意。以為大乘明鏡莫過於此。幸希宗心之士。時覽斯文。庶日進有功。聊為序引云爾。
大乘起信論捲上
馬鳴菩薩造
大周于闐三藏實叉難陀奉 制譯
歸命盡十方 普作大饒益 智無限自在 救護世間尊 及彼體相海 無我句義法 無邊德藏僧 勤求正覺者 為欲令眾生 除疑去邪執 起信紹佛種 故我造此論
論曰。為欲發起大乘凈信。斷諸眾生疑暗邪執。令佛種性相續不斷故造此論。有法能生大乘信根。是故應說。說有五分一作因。二立義。三解釋。四修信。五利益此中作因有八一總相。為令眾生離苦得樂。不為貪求利養等故。二為顯如來根本實義。令諸眾生生正解故。三為令善根成熟眾生不退信心。于大乘法有堪任故。四為令善根微少眾生。發起信心至不退故。五為令眾生消除業障。調伏自心離三毒故。六為令眾生修正止觀。對治凡小過失心故。七為令眾生於大乘法如理思惟。得生佛前究竟不退大乘信故。八為顯信樂大乘利益。勸諸含識令歸向故。此諸句義大乘經中雖已具有。然由所化根欲不同待悟緣別。是故造論。此復云何。謂如來在世所化利根。佛色心勝。一音開演無邊義味故不須論。
【現代漢語翻譯】 現代漢語譯本： 結束語：不停地諷誦，忘記疲倦。粗略地傳揚了二十多遍。雖然沒有深入研究其深刻的含義，但也大致瞭解了文字的意義。我認為大乘的明鏡沒有比這更好的了。希望有相同志向的人士，時常閱讀這篇文章，或許每天都能有所進步。姑且寫下這篇序言。
《大乘起信論》捲上
馬鳴菩薩造
大周于闐三藏（Dazhou Yutian Sanzang）實叉難陀（Shicha Nanda）奉 旨翻譯
皈依盡十方，普遍廣作大饒益； 智慧無限且自在，救護世間之尊者； 以及彼之體相海，無我句義之法； 無邊功德之僧眾，勤奮尋求正覺者； 爲了使眾生，消除疑惑去除邪見； 生起信心繼承佛種，所以我造此論。
論曰：爲了發起對大乘的清凈信心，斷除一切眾生的疑惑、昏暗和邪見，使佛的種性相續不斷，所以造這部論。有一種方法能夠產生大乘的信心之根，因此應該說明。說明的內容有五個部分：一是造論的因緣，二是建立論的綱要，三是解釋論的含義，四是修習信心的方法，五是信心的利益。其中，造論的因緣有八個：一是總的方面，爲了使眾生離苦得樂，而不是爲了貪求利益供養等；二是為顯明如來的根本真實義，使一切眾生生起正確的理解；三是爲了使善根成熟的眾生不退失信心，對於大乘佛法有堪能承受的力量；四是爲了使善根微少的眾生，發起信心直至不退轉；五是爲了使眾生消除業障，調伏自己的心，遠離貪嗔癡三毒；六是爲了使眾生修正止觀，對治凡夫和小乘的過失之心；七是爲了使眾生對於大乘佛法如理思維，得以生在佛前，究竟不退轉大乘的信心；八是爲了顯示信樂大乘的利益，勸導一切有情眾生歸向大乘。這些語句的意義在大乘經典中雖然已經具備，但是由於所教化的對象根器和慾望不同，等待開悟的因緣也有差別，所以要造論。這是為什麼呢？因為如來在世時所教化的利根之人，佛的色身和心力殊勝，用一個聲音開演無邊的義理，所以不需要論著。
【English Translation】 English version: Concluding remarks: Ceaselessly reciting and chanting, forgetting fatigue. Roughly propagated it more than twenty times. Although I have not deeply investigated its profound meaning, I have a general understanding of the text. I believe that there is no better mirror for Mahayana than this. I hope that those with similar aspirations will often read this text, so that they may make progress every day. I will write this preface as a start.
The Awakening of Faith in the Mahayana, Volume 1
Composed by Bodhisattva Ashvaghosha (Ma Ming Pusa)
Translated under Imperial Decree by Tripiṭaka Master Śikṣānanda (Shicha Nanda) of Khotan (Yutian) during the Great Zhou Dynasty
I take refuge in all directions, universally creating great benefit; Wisdom is infinite and free, protecting the honored one of the world; And also the ocean of their essence and characteristics, the Dharma of selflessness; The Sangha of boundless merit, diligently seeking perfect enlightenment; In order to enable sentient beings to eliminate doubts and remove wrong views; To arouse faith and continue the Buddha-seed, therefore I compose this treatise.
The Treatise says: In order to arouse pure faith in the Mahayana, to cut off all beings' doubts, darkness, and wrong attachments, and to ensure the continuous succession of the Buddha-nature, this treatise is composed. There is a method that can generate the root of faith in the Mahayana, therefore it should be explained. The explanation has five parts: first, the causes for writing the treatise; second, the establishment of the meaning; third, the explanation; fourth, the cultivation of faith; and fifth, the benefits. Among them, there are eight causes for writing the treatise: first, in general, to enable beings to be free from suffering and attain happiness, not for greed for profit and offerings; second, to reveal the fundamental true meaning of the Tathagata, so that all beings may generate correct understanding; third, to enable beings with mature good roots not to regress in faith, and to have the capacity for the Mahayana Dharma; fourth, to enable beings with few good roots to arouse faith until they do not regress; fifth, to enable beings to eliminate karmic obstacles, subdue their own minds, and be free from the three poisons of greed, hatred, and delusion; sixth, to enable beings to cultivate right cessation and contemplation, and to counteract the faults of ordinary people and the small vehicle; seventh, to enable beings to think about the Mahayana Dharma reasonably, so that they may be born before the Buddha and ultimately not regress in the Mahayana faith; eighth, to show the benefits of believing in and delighting in the Mahayana, and to encourage all sentient beings to turn towards the Mahayana. Although the meanings of these sentences are already contained in the Mahayana scriptures, they are written in this treatise because the capacities and desires of those being taught are different, and the conditions for enlightenment are also different. Why is this? Because the sharp-witted people taught by the Tathagata when he was in the world, the Buddha's physical form and mental power were superior, and he used one voice to expound boundless meanings, so treatises were not needed.
佛涅槃后。或有能以自力少見於經而解多義。復有能以自力廣見諸經乃生正解。或有自無智力因他廣論而得解義。亦有自無智力怖于廣說樂聞略論攝廣大義而正修行。我今為彼最後人故。略攝如來最勝甚深無邊之義。而造此論。
云何立義分。謂摩訶衍略有二種。有法及法。言有法者。謂一切眾生心。是心則攝一切世間出世間法。依此顯示摩訶衍義以此心真如相。即示大乘體故。此心生滅因緣相。能顯示大乘體相用故。所言法者。略有三種。一體大。謂一切法真如在染在凈性恒平等。無增無減無別異故。二者相大。謂如來藏本求具足無量無邊性功德故。三者用大。能生一切世出世間善因果故一切諸佛本所乘故。一切菩薩皆乘於此入佛地故。
云何解釋分。此有三種。所謂顯示實義故。對治邪執故。分別修行正道相故。此中顯示實義者。依於一心有二種門。所謂心真如門。心生滅門。此二種門各攝一切法。以此展轉不相離故。心真如者。即是一法界大總相法門體。以心本性不生不滅相。一切諸法皆由妄念而有差別。若離妄念則無境界差別之相。是故諸法從本已來性離語言。一切文字不能顯說。離心攀緣無有諸相。究竟平等永無變異不可破壞。唯是一心說名真如。以真如故從本已來不可言說不可分別。一切言
【現代漢語翻譯】 現代漢語譯本：佛陀涅槃之後，或許有人能夠憑藉自己的力量，少量閱讀經典就能理解很多意義；又有人能夠憑藉自己的力量，廣泛閱讀各種經典，從而產生正確的理解；或者有人自身沒有智慧能力，因為聽了別人的廣泛論述而得以理解意義；也有人自身沒有智慧能力，害怕廣博的論述，喜歡聽簡略的論述，從而掌握廣大的意義並正確修行。我現在爲了那些最後一種人，簡略地概括如來最殊勝、最深奧、無邊的意義，而造作這部論。
什麼是『立義分』？ 所謂『摩訶衍』（Mahayana，大乘）略有二種：『有法』和『法』。 所謂『有法』，是指一切眾生的心。這個心就涵蓋了一切世間和出世間的法。 依靠這個來顯示『摩訶衍』的意義，因為這個心的真如相，就顯示了大乘的本體。 這個心生滅的因緣相，能夠顯示大乘的體、相、用。 所謂『法』，略有三種：一是體大，即一切法的真如，無論在染污還是清凈的狀態下，其本性都是恒常平等，沒有增加，沒有減少，沒有差別，沒有不同。 二是相大，即如來藏（Tathagatagarbha，如來法身）本來就具足無量無邊的自性功德。 三是用大，能夠產生一切世間和出世間的善因和善果，一切諸佛本來所乘的都是這個，一切菩薩都乘著這個進入佛地。
什麼是『解釋分』？ 這裡有三種： 所謂顯示真實的意義，對治錯誤的執著，分別修行的正道之相。 這其中顯示真實意義的，是依靠一心而有二種門，即心真如門和心生滅門。 這二種門各自涵蓋一切法，因為它們輾轉不相分離。 所謂心真如，就是一法界大總相法門之體。 以心的本性不生不滅之相，一切諸法都是由於虛妄的念頭而有差別。 如果離開虛妄的念頭，就沒有境界差別的相。 所以諸法從本來就是遠離語言的，一切文字都不能夠顯現和述說，離開心的攀緣就沒有各種相，究竟平等，永遠沒有變異，不可破壞。 唯一是心，稱作真如。 因為是真如的緣故，從本來就是不可言說，不可分別的，一切言
【English Translation】 English version: After the Nirvana of the Buddha, there may be some who, through their own efforts, can understand many meanings from seeing only a few scriptures; and there may be others who, through their own efforts, can gain correct understanding by extensively seeing various scriptures. Or there may be some who, lacking intellectual ability themselves, can understand the meaning through others' extensive discussions. There are also those who, lacking intellectual ability themselves, fear extensive explanations and prefer to hear brief discussions, thereby grasping vast meanings and practicing correctly. I am now, for the sake of those last people, briefly summarizing the most supreme, profound, and boundless meanings of the Tathagata (如來，Thus Come One), and composing this treatise.
What is the 『Establishing Meaning Section』? The Mahayana (摩訶衍，Great Vehicle) is roughly of two kinds: 『existent dharmas』 and 『dharma』. The 『existent dharmas』 refer to the minds of all sentient beings. This mind encompasses all worldly and trans-worldly dharmas. Relying on this, the meaning of the Mahayana is revealed, because the suchness aspect of this mind reveals the essence of the Great Vehicle. The aspect of the causes and conditions of the arising and ceasing of this mind can reveal the essence, characteristics, and function of the Great Vehicle. The 『dharma』 is roughly of three kinds: first, the greatness of essence, which means that the suchness of all dharmas, whether in defilement or purity, is always equal in nature, without increase, without decrease, without difference, and without distinction. Second, the greatness of characteristics, which means that the Tathagatagarbha (如來藏，Womb of the Thus Come One) originally possesses limitless and boundless self-nature virtues. Third, the greatness of function, which can produce all worldly and trans-worldly good causes and good results; all Buddhas originally ride on this, and all Bodhisattvas ride on this to enter the Buddha-ground.
What is the 『Explanation Section』? There are three aspects here: namely, revealing the true meaning, counteracting wrong attachments, and distinguishing the aspects of the correct path of practice. Among these, revealing the true meaning relies on one mind, which has two gates: the suchness gate of the mind and the arising-and-ceasing gate of the mind. These two gates each encompass all dharmas, because they are mutually inseparable. The suchness of the mind is the essence of the Dharma-gate of the Great Totality of the One Dharma Realm. With the aspect of the mind's nature being neither arising nor ceasing, all dharmas are differentiated due to deluded thoughts. If deluded thoughts are abandoned, there will be no aspects of differentiation of realms. Therefore, all dharmas are originally apart from language; all words cannot reveal or describe them. Apart from the mind's clinging, there are no various aspects, ultimately equal, eternally without change, and indestructible. It is only the mind that is called suchness. Because of suchness, it is originally unspeakable and indistinguishable; all words
說唯假非實。但隨妄念無所有故。言真如者。此亦無相。但是一切言說中極以言遣言。非其體性有少可遣有少可立問曰。若如是者。眾生云何隨順悟入。答曰。若知雖說一切法而無能說所說。雖念一切法而無能念所念。爾時隨順妄念都盡名為悟入。
複次真如者。依言說建立有二種別。一真實空。究竟遠離不實之相顯實體故。二真實不空。本性具足無邊功德有自體故。複次真實空者。從本已來一切染法不相應故。離一切法差別相故。無有虛妄分別心故。應知真如非有相非無相。非有無相非非有無相非一相非異相。非一異相非非一異相。略說以一切眾生妄分別心所不能觸故立為空。據實道理。妄念非有。空性亦空。以所遮是無。能遮亦無故。言真實不空者。由妄念空無故。即顯真心常恒不變凈法圓滿故名不空。亦無不空相。以非妄念心所行故。唯離念智之所證故。
心生滅門者。謂依如來藏有生滅心轉。不生滅與生滅和合非一非異。名阿賴耶識。此識有二種義。謂能攝一切法。能生一切法。復有二種義。一者覺義。二者不覺義。言覺義者。謂心第一義性離一切妄念相。離一切妄念相故。等虛空界無所不遍。法界一相即是一切如來平等法身。依此法身。說一切如來為本覺。以待始覺立為本覺。然始覺時即是本
【現代漢語翻譯】 現代漢語譯本 說唯假非實，只是隨著虛妄的念頭，一切皆空無所有。說到『真如』（Tathata，事物的真實本性），它也是沒有相狀的。這只是在一切言說中，用言語來遣除言語，而不是說它的本體性質有少許可以遣除，有少許可以建立。問：如果這樣，眾生如何隨順並悟入真如呢？答：如果知道雖然說一切法，卻沒有能說和所說；雖然念一切法，卻沒有能念和所念。那時，隨順著虛妄的念頭全部止息，就叫做悟入。
其次，『真如』（Tathata，事物的真實本性）依據言說建立，有兩種區別：一是『真實空』，究竟遠離不真實的相狀，從而顯現實體的緣故；二是『真實不空』，本性具足無邊的功德，具有自身體性的緣故。其次，『真實空』，從本來開始，與一切染污的法不相應，遠離一切法的差別相，沒有虛妄分別心的緣故。應當知道，『真如』（Tathata，事物的真實本性）非有相，非無相，非有無相，非非有無相，非一相，非異相，非一異相，非非一異相。簡略地說，因為一切眾生的虛妄分別心所不能觸及，所以立為『空』。依據真實的道理，虛妄的念頭並非真實存在，『空性』也是空。因為所要遮止的是『無』，能遮止的也是『無』的緣故。說到『真實不空』，由於虛妄的念頭空無，就顯現真心常恒不變，清凈的法圓滿，所以名為『不空』。也沒有『不空』的相狀，因為不是虛妄念頭的心所能行到的，唯有遠離念頭的智慧才能證得。
『心生滅門』，是指依如來藏（Tathagatagarbha，如來藏）有生滅心流轉。不生滅與生滅和合，非一非異，名為『阿賴耶識』（Alaya-vijnana，阿賴耶識）。此識有兩種含義：一是能攝持一切法，二是能生一切法。又有兩種含義：一是覺義，二是不覺義。說到『覺義』，是指心第一義性，遠離一切虛妄念頭的相狀。遠離一切虛妄念頭的相狀，等同虛空界，無所不遍。法界一相，就是一切如來平等法身。依據此法身，說一切如來為本覺。爲了等待始覺，而立為本覺。然而始覺之時，就是本覺。
【English Translation】 English version It says that it is only provisionally existent and not real. It is only in accordance with deluded thoughts that there is nothing at all. As for 『Tathata』 (真如, the true nature of things), this is also without characteristics. It is only in all speech, using speech to dismiss speech, not that its essential nature has a little that can be dismissed or a little that can be established. Question: If this is so, how do sentient beings accord with and awaken to it? Answer: If one knows that although all dharmas are spoken of, there is no speaker or spoken of; although all dharmas are thought of, there is no thinker or thought of. At that time, according with deluded thoughts, all cease, and this is called awakening.
Furthermore, 『Tathata』 (真如, the true nature of things), based on speech establishment, has two kinds of distinctions: first, 『true emptiness,』 which ultimately distances itself from unreal characteristics, thus revealing the substantial entity; second, 『true non-emptiness,』 whose original nature is fully endowed with boundless merits and has its own self-nature. Furthermore, 『true emptiness』 is from the beginning not corresponding to all defiled dharmas, being apart from all dharmas' differentiated characteristics, and without false discriminating mind. It should be known that 『Tathata』 (真如, the true nature of things) is neither with characteristics nor without characteristics, neither with and without characteristics nor neither with nor without characteristics, neither one characteristic nor different characteristics, neither one and different characteristics nor neither one nor different characteristics. Briefly speaking, because it cannot be touched by the deluded discriminating mind of all sentient beings, it is established as 『emptiness.』 According to the true principle, deluded thoughts are not real, and 『emptiness』 is also empty. Because what is to be negated is 『non-existence,』 and what can negate is also 『non-existence.』 Speaking of 『true non-emptiness,』 because deluded thoughts are empty and non-existent, the true mind is revealed as constant, unchanging, and pure dharmas are complete, hence it is called 『non-empty.』 There is also no characteristic of 『non-emptiness,』 because it is not what the mind of deluded thoughts can reach, but only what is realized by wisdom that is apart from thoughts.
The 『gate of mind arising and ceasing』 refers to the fact that based on the 『Tathagatagarbha』 (如來藏, the Womb of the Thus Come One), there is the turning of the mind of arising and ceasing. Non-arising and non-ceasing combines with arising and ceasing, neither one nor different, and is called 『Alaya-vijnana』 (阿賴耶識, store consciousness). This consciousness has two meanings: first, it can gather all dharmas; second, it can generate all dharmas. It also has two meanings: first, the meaning of awakening; second, the meaning of non-awakening. Speaking of the 『meaning of awakening,』 it refers to the first principle nature of the mind, which is apart from all characteristics of deluded thoughts. Being apart from all characteristics of deluded thoughts, it is equal to the realm of empty space, all-pervading. The one characteristic of the Dharma Realm is the equal Dharmakaya of all Tathagatas. Based on this Dharmakaya, all Tathagatas are said to be originally awakened. In order to await the initial awakening, it is established as original awakening. However, the time of initial awakening is the original awakening.
覺。無別覺起立。始覺者。謂依本覺有不覺。依不覺說有始覺。又以覺心源故名究竟覺。不覺心源故非究竟覺。如凡夫人。前念不覺起于煩惱。后念制伏令不更生。此雖名覺即是不覺。如二乘人及初業菩薩。覺有念無念體相別異。以舍粗分別故。名相似覺。如法身菩薩。覺念無念皆無有相。舍中品分別故。名隨分覺。若超過菩薩地究竟道滿足。一念相應覺心初起。始名為覺。遠離覺相微細分別究竟永盡。心根本性常住現前。是為如來。名究竟覺。是故經說。若有眾生。能觀一切妄念無相。則為證得如來智慧。又言心初起者。但隨俗說。求其初相終不可得。心尚無有何況有初。是故一切眾生不名為覺。以無始來恒有無明妄念相續未曾離故。若妄念息。即知心相生住異滅皆悉無相。以於一心前後同時皆不相應無自性故。如是知已則知始覺不可得。以不異本覺故。
複次本覺隨染。分別生二種差別相。一凈智相。二不思議用相。凈智相者。謂依法熏習。如實修行功行滿足。破和合識滅轉識相。顯現法身清凈智故。一切心識相即是無明相。與本覺非一非異。非是可壞非不可壞。如海水與波非一非異。波因風動非水性動。若風止時波動即滅非水性滅。眾生亦爾。自性清凈心因無明風動起識波浪。如是三事皆無形相非一非異
【現代漢語翻譯】 現代漢語譯本 覺。無別覺起立：指沒有區分的覺悟開始顯現。 始覺者（開始覺悟的人）：指依于本覺（原本就有的覺悟）而產生不覺（迷惑），因為有不覺才說有始覺（開始覺悟）。又因為覺悟到心源的緣故，稱為究竟覺（最終的覺悟）。因為不覺悟心源的緣故，所以不是究竟覺。比如凡夫，前一念不覺而生起煩惱，后一念加以制伏使煩惱不再產生。這雖然名為覺悟，實際上是不覺悟。 如二乘人（聲聞、緣覺）以及初業菩薩（剛開始修行的菩薩），覺悟到有念和無念的體相差別。因為捨棄了粗顯的分辨，所以名為相似覺（相似的覺悟）。如法身菩薩（證得法身的菩薩），覺悟到有念和無念都沒有相狀，捨棄了中品的分辨，所以名為隨分覺（隨分隨力的覺悟）。如果超過菩薩的階位，究竟的道業圓滿，在一念相應時覺心初次生起，才開始稱為覺悟。遠離覺悟之相的微細分辨，究竟而永遠地斷盡，心的根本自性常住顯現，這就是如來（佛），名為究竟覺。 所以經中說：『如果有眾生，能夠觀察一切妄念沒有相狀，那就是證得了如來的智慧。』又說心初次生起，只是隨順世俗的說法。尋求它的最初之相，最終是不可得的。心尚且沒有，何況有最初之相？所以一切眾生不稱為覺悟，因為從無始以來，恒常有無明（迷惑）和妄念相續不斷，未曾離開過。如果妄念止息，就知道心相的生、住、異、滅都完全沒有相狀，因為對於一心來說，前後同時都不相應，沒有自性。像這樣知道以後，就知道始覺是不可得的，因為它與本覺沒有差別。 複次，本覺隨順染污，分別產生兩種差別相：一是凈智相（清凈智慧之相），二是不思議用相（不可思議的作用之相）。凈智相，是指依靠佛法的熏習，如實地修行，功行圓滿，破除和合識（由各種條件聚合而成的識），滅除轉識之相（轉變的識），顯現法身（佛的真身）的清凈智慧的緣故。一切心識之相，就是無明之相，與本覺非一非異，不是可以破壞的，也不是不可以破壞的。如同海水與波浪，非一非異，波浪因為風的吹動而產生，不是水性在動。如果風停止時，波浪就滅了，不是水性滅了。眾生也是這樣，自性清凈心因為無明之風的吹動而生起識的波浪。像這三件事，都沒有形相，非一非異。
【English Translation】 English version Awareness. The arising of undifferentiated awareness: refers to the beginning manifestation of undifferentiated enlightenment. The beginner in awakening (Śigra-jña): refers to the arising of non-awareness (delusion) based on original awareness (inherent enlightenment). It is because of non-awareness that we speak of the beginning of awareness (the start of enlightenment). Furthermore, because of realizing the source of the mind, it is called ultimate awareness (complete enlightenment). Because of not being aware of the source of the mind, it is not ultimate awareness. For example, an ordinary person, in one moment of non-awareness, gives rise to afflictions, and in the next moment, suppresses them to prevent them from arising again. Although this is called awareness, it is actually non-awareness. Like the Two Vehicles (Śrāvakas and Pratyekabuddhas) and the newly practicing Bodhisattvas, they are aware of the differences in the characteristics of thought and non-thought. Because they abandon coarse discriminations, it is called similar awareness (resemblance to enlightenment). Like the Dharmakāya Bodhisattvas (Bodhisattvas who have attained the Dharmakāya), they are aware that neither thought nor non-thought has any form. Because they abandon intermediate discriminations, it is called partial awareness (awareness in proportion). If one surpasses the Bodhisattva stages and the ultimate path is fulfilled, at the moment of correspondence when the mind of awareness first arises, it is then called awareness. The subtle discriminations of the appearance of awareness are completely and permanently extinguished, and the fundamental nature of the mind constantly manifests. This is the Tathāgata (Buddha), called ultimate awareness. Therefore, the Sutra says: 'If there are sentient beings who can observe that all deluded thoughts have no form, then they have attained the wisdom of the Tathāgata.' Furthermore, saying that the mind first arises is merely following conventional speech. Seeking its initial form, it is ultimately unattainable. If the mind does not even exist, how can there be an initial form? Therefore, all sentient beings are not called awakened, because from beginningless time, there has been a constant succession of ignorance (avidyā) and deluded thoughts that have never been separated. If deluded thoughts cease, then one knows that the arising, abiding, changing, and ceasing of the mind's appearances are all without form, because for the one mind, before and after, simultaneously, they are not corresponding and have no self-nature. Knowing this, one knows that the beginning of awareness is unattainable, because it is not different from original awareness. Furthermore, original awareness, following defilement, gives rise to two kinds of differentiated appearances: one is the appearance of pure wisdom (Śuddha-jñāna), and the other is the appearance of inconceivable function (acintya-kārya). The appearance of pure wisdom refers to relying on the influence of the Dharma, practicing diligently and fulfilling meritorious deeds, breaking the aggregate consciousness (samudaya-vijñāna), extinguishing the appearance of transformed consciousness (pariṇāma-vijñāna), and manifesting the pure wisdom of the Dharmakāya (the true body of the Buddha). The appearance of all consciousness is the appearance of ignorance, which is neither one nor different from original awareness, neither destructible nor indestructible. Like the ocean and its waves, neither one nor different, the waves arise because of the wind, not because the nature of the water is moving. If the wind stops, the waves cease, but the nature of the water does not cease. Sentient beings are also like this: the self-nature of the pure mind arises the waves of consciousness because of the wind of ignorance. These three things have no form, neither one nor different.
。然性凈心是動識本。無明滅時動識隨滅。智性不壞。不思議用相者。依于凈智。能起一切勝妙境界常無斷絕。謂如來身具足無量增上功德。隨眾生根。示現成就無量利益。
複次覺相有四種大義。清凈如虛空明鏡。一真實空大義如虛空明鏡。謂一切心境界相及覺相皆不可得故。二真實不空大義如虛空明鏡。謂一切法圓滿成就無能壞性。一切世間境界之相皆于中現。不出不入不滅不壞常住一心。一切染法所不能染。智體具足無邊無漏功德為因。熏習一切眾生心故。三真實不空離障大義如虛空明鏡。謂煩惱所知二障永斷和合識滅。本性清凈常安住故。四真實不空示現大義如虛空明鏡。謂依離障法隨所應化。現如來等種種色聲。令彼修行諸善根故。
不覺義者。謂從無始來不如實知真法一故。不覺心起而有妄念。然彼妄念自無實相。不離本覺。猶如迷人依方故迷。迷無自相不離於方。眾生亦爾。依于覺故而有不覺妄念迷生。然彼不覺自無實相。不離本覺。復待不覺以說真覺。不覺既無真覺亦遣。
複次依于覺故而有不覺生三種相不相舍離。一無明業相。以依不覺心動為業。覺則不動。動則有苦。果不離因故。二能見相。以依心動能見境界。不動則無見。三境界相。以依能見妄境相現。離見則無境。以有
【現代漢語翻譯】 現代漢語譯本：然而，自性清凈心是動識的根本。當無明（avidyā）滅除時，動識也隨之滅除，而智性（jñāna）不會壞滅。不可思議的作用相，是依于清凈的智慧（viśuddha-jñāna），能生起一切殊勝美妙的境界，恒常不斷絕。譬如如來（Tathāgata）之身，具足無量增上的功德，隨著眾生的根器，示現成就無量的利益。
其次，覺相（bodhi-lakṣaṇa）有四種大的意義，清凈如同虛空和明鏡。第一是真實空的大義，如同虛空和明鏡，指的是一切心的境界相以及覺相，都是不可得的。第二是真實不空的大義，如同虛空和明鏡，指的是一切法圓滿成就，沒有能夠破壞的性質，一切世間的境界之相都在其中顯現，不出來也不進去，不滅亡也不毀壞，恒常安住於一心之中，一切染污的法都不能夠染著它，智慧的本體具足無邊無漏的功德作為原因，熏習一切眾生的心。第三是真實不空離障的大義，如同虛空和明鏡，指的是煩惱障（kleśa-āvaraṇa）和所知障（jñeya-āvaraṇa）這二障永遠斷除，和合識滅除，本性清凈恒常安住的緣故。第四是真實不空示現的大義，如同虛空和明鏡，指的是依靠遠離障礙的法，隨著所應化度的對象，示現如來等等種種色相和音聲，令他們修行各種善根的緣故。
不覺的意義是，從無始以來，不如實地知曉真法一（tathatā）的緣故，不覺之心生起，從而有了妄念。然而那些妄念自身沒有真實的相狀，不離於本覺（mūla-bodhi），猶如迷路的人依靠方向而迷失，迷失自身沒有相狀，不離於方向。眾生也是這樣，依靠覺悟的緣故而有不覺的妄念迷亂產生，然而那些不覺自身沒有真實的相狀，不離於本覺。又等待不覺來說明真覺，不覺既然沒有了，真覺也應當捨棄。
其次，依靠覺悟的緣故而有不覺，產生三種相，不互相舍離。第一是無明業相（avidyā-karma-lakṣaṇa），因為依靠不覺，心動作為業。覺悟則不動，動則有苦，果不離因的緣故。第二是能見相（darśana-lakṣaṇa），因為依靠心動，能夠見到境界，不動就沒有見。第三是境界相（viṣaya-lakṣaṇa），因為依靠能見，虛妄的境界相顯現，離開見就沒有境界。因為有
【English Translation】 English version: Furthermore, the intrinsically pure mind is the root of the moving consciousness (citta-vṛtti). When ignorance (avidyā) is extinguished, the moving consciousness is also extinguished, but the nature of wisdom (jñāna) is not destroyed. The aspect of inconceivable function relies on pure wisdom (viśuddha-jñāna) and can generate all supreme and wonderful realms, constantly without interruption. For example, the body of the Tathāgata is complete with immeasurable, increasing merits, and according to the capacities of sentient beings, it manifests and accomplishes immeasurable benefits.
Furthermore, the aspect of enlightenment (bodhi-lakṣaṇa) has four great meanings, being pure like empty space and a clear mirror. First, the great meaning of true emptiness is like empty space and a clear mirror, referring to the fact that all aspects of the realms of the mind and the aspect of enlightenment are unattainable. Second, the great meaning of true non-emptiness is like empty space and a clear mirror, referring to the fact that all dharmas are perfectly accomplished, having no destructive nature. All aspects of the realms of the world appear within it, neither going out nor coming in, neither ceasing nor being destroyed, constantly abiding in the one mind. All defiled dharmas cannot defile it. The essence of wisdom is complete with boundless, non-leaking merits as the cause, perfuming the minds of all sentient beings. Third, the great meaning of true non-emptiness and freedom from obstructions is like empty space and a clear mirror, referring to the fact that the two obstructions of afflictions (kleśa-āvaraṇa) and knowledge (jñeya-āvaraṇa) are forever severed, the combined consciousness is extinguished, and the original nature is pure and constantly abides. Fourth, the great meaning of true non-emptiness and manifestation is like empty space and a clear mirror, referring to the fact that relying on the dharma of freedom from obstructions, according to what should be transformed, it manifests various forms and sounds such as the Tathāgata, enabling them to cultivate various roots of goodness.
The meaning of non-enlightenment is that from beginningless time, one does not truly know the one true dharma (tathatā), therefore the mind of non-enlightenment arises, and thus there are deluded thoughts. However, those deluded thoughts themselves have no real form, and do not depart from the original enlightenment (mūla-bodhi), just as a lost person relies on direction and becomes lost. The state of being lost has no self-nature and does not depart from direction. Sentient beings are also like this, relying on enlightenment, there arises the delusion of non-enlightenment, but that non-enlightenment itself has no real form and does not depart from the original enlightenment. Furthermore, one waits for non-enlightenment to explain true enlightenment; since non-enlightenment does not exist, true enlightenment should also be abandoned.
Furthermore, relying on enlightenment, there is non-enlightenment, giving rise to three aspects that do not abandon each other. First is the aspect of ignorant karma (avidyā-karma-lakṣaṇa), because relying on non-enlightenment, the mind moves as karma. Enlightenment does not move, and movement has suffering, because the result does not depart from the cause. Second is the aspect of being able to see (darśana-lakṣaṇa), because relying on the movement of the mind, one is able to see realms; without movement, there is no seeing. Third is the aspect of realms (viṣaya-lakṣaṇa), because relying on the ability to see, the illusory aspect of realms appears; without seeing, there are no realms. Because there is
虛妄境界緣故。復生六種相。一智相。謂緣境界生愛非愛心。二相續相。謂依于智苦樂覺念相應不斷。三執著相。謂依苦樂覺念相續而生執著。四執名等相。謂依執著分別名等諸安立相。五起業相。謂依執名等起于種種諸差別業。六業系苦相。謂依業受苦不得自在。是故當知。一切染法悉無有相。皆因無明而生起故。複次覺與不覺有二種相。一同相二異相。言同相者。如種種瓦器皆同土相。如是無漏無明種種幻用。皆同真相。是故佛說。一切眾生無始已來常入涅槃。菩提非可修相。非可生相。畢竟無得。無有色相而可得見。見色相者當知皆是隨染幻用。非是智色不空之相。以智相不可得故。廣如彼說。言異相者。如種種瓦器各各不同。此亦如是。無漏無明種種幻用相差別故。複次生滅因緣者。謂諸眾生依心意識轉。此義云何。以依阿賴耶識有無明不覺起。能見能現能取境界分別相續。說名為意。此意復。有五種異名。一名業識。謂無明力不覺心動。二名轉識。謂依動心能見境相。三名現識。謂現一切諸境界相。猶如明鏡現眾色像。現識亦爾。如其五境對至即現。無有前後不由功力。四名智識。謂分別染凈諸差別法。五名相續識。謂恒作意相應不斷。任持過去善惡等業令無失壞。成熟現未苦樂等報使無違越。已曾經事忽
【現代漢語翻譯】 現代漢語譯本 因為虛妄境界的緣故，又產生六種相：第一是智相（對境界產生愛憎之心），指緣于境界而生起愛或非愛之心。第二是相續相（苦樂覺念持續不斷），指依于智相，苦、樂的感受和念頭相應相續，沒有間斷。第三是執著相（對苦樂覺念產生執著），指依賴苦樂的感受和念頭的相續而產生執著。第四是執名等相（對名稱等產生分別），指依賴執著，分別名稱等各種安立的相狀。第五是起業相（造作各種不同的業），指依賴對名稱等的執著，而產生種種不同的業。第六是業系苦相（因業而受苦，不得自在），指依賴所造的業而承受痛苦，不得自在。因此應當知道，一切染污之法都沒有真實的相狀，都是因為無明而生起的。 其次，覺與不覺有兩種相：一是同相，二是異相。所說的同相，比如各種瓦器都具有相同的土性。同樣，無漏無明的種種幻化作用，都與真如本性相同。所以佛說，一切眾生從無始以來就常住在涅槃之中。菩提不是可以修證的相，不是可以生起的相，畢竟是無所得的。沒有色相可以被看見，看見色相的人應當知道，那都是隨順染污的幻化作用，不是智慧之色不空的真如之相。因為智慧之相是不可得的。詳細的解釋如其他經論所說。所說的異相，比如各種瓦器各不相同。這裡也是這樣，無漏無明的種種幻化作用，其相狀是各不相同的。 再次，生滅的因緣是：眾生依賴心、意、識的運轉。這是什麼意思呢？因為依賴阿賴耶識，有無明不覺生起，能見、能現、能取境界，分別相續，這叫做意。這個意又有五種不同的名稱：第一名業識（無明推動的最初動念），指無明的力量使不覺的心產生動搖。第二名轉識（能見境界之相），指依賴動搖的心，能夠看見境界之相。第三名現識（顯現一切境界之相），指顯現一切諸境界相，猶如明鏡顯現各種色像。現識也是這樣，當五境相對時，立即顯現，沒有先後，不需功用。第四名智識（分別染凈諸法），指分別染污和清凈的各種差別之法。第五名相續識（持續不斷地作意），指恒常作意，相應不斷，保持過去善惡等業，使之不失壞，成熟顯現未來苦樂等果報，使之沒有差錯。已經經歷過的事情，忽然...
【English Translation】 English version Due to the cause of illusory realms, six kinds of appearances further arise: First is the appearance of intellect (producing love and aversion towards objects), referring to the arising of loving or unloving thoughts based on objects. Second is the appearance of continuity (the uninterrupted flow of sensations and thoughts of suffering and joy), referring to the reliance on the appearance of intellect, with sensations and thoughts of suffering and joy corresponding and continuing without interruption. Third is the appearance of attachment (attachment to sensations and thoughts of suffering and joy), referring to the arising of attachment based on the continuity of sensations and thoughts of suffering and joy. Fourth is the appearance of clinging to names, etc. (discrimination of names, etc.), referring to the reliance on attachment, discriminating various established appearances such as names. Fifth is the appearance of initiating karma (creating various different karmas), referring to the reliance on clinging to names, etc., and the production of various different karmas. Sixth is the appearance of karmic bondage and suffering (suffering due to karma, without freedom), referring to the suffering experienced due to the karma created, without freedom. Therefore, it should be known that all defiled dharmas have no real appearance; they all arise due to ignorance. Furthermore, there are two kinds of appearances of awareness and non-awareness: one is the appearance of sameness, and the other is the appearance of difference. The appearance of sameness is like various clay vessels all having the same clay nature. Similarly, the various illusory functions of non-defiled ignorance are all the same as the true nature. Therefore, the Buddha said that all sentient beings have always been abiding in Nirvana since beginningless time. Bodhi is not an appearance that can be cultivated, nor an appearance that can be produced; it is ultimately unattainable. There is no form that can be seen; those who see form should know that it is all an illusory function that follows defilement, not the true appearance of wisdom-form that is not empty. Because the appearance of wisdom is unattainable. Detailed explanations are as described in other sutras and treatises. The appearance of difference is like various clay vessels being different from each other. It is also like this here; the various illusory functions of non-defiled ignorance have different appearances. Furthermore, the causes and conditions of arising and ceasing are: sentient beings rely on the functioning of mind, intellect, and consciousness. What does this mean? Because relying on the Alaya Consciousness, non-awareness due to ignorance arises, which can see, manifest, and grasp objects, discriminating and continuing, and this is called intellect. This intellect has five different names: First is called Karma Consciousness (the initial thought stirred by ignorance), referring to the power of ignorance causing the non-aware mind to stir. Second is called Transforming Consciousness (able to see the appearance of objects), referring to the ability to see the appearance of objects by relying on the stirred mind. Third is called Manifesting Consciousness (manifesting all appearances of objects), referring to the manifestation of all appearances of objects, like a clear mirror manifesting various forms. The Manifesting Consciousness is also like this; when the five objects are confronted, they immediately manifest, without sequence, without effort. Fourth is called Intellect Consciousness (discriminating defiled and pure dharmas), referring to the discrimination of various different dharmas of defilement and purity. Fifth is called Continuing Consciousness (constantly intending without interruption), referring to constant intention, corresponding without interruption, maintaining past good and evil karmas, so that they are not lost, maturing and manifesting future results of suffering and joy, so that there are no errors. Things that have already been experienced, suddenly...
然憶念。未曾經事妄生分別。是故三界一切皆以心為自性。離心則無六塵境界何以故。一切諸法以心為主從妄念起。凡所分別皆分別自心。心不見心無相可得。是故當知。一切世間境界之相。皆依眾生無明妄念而得建立。如鏡中像無體可得。唯從虛妄分別心轉心生則種種法生。心滅則種種法滅故。言意識者。謂一切凡夫依相續識執我我所。種種妄取六種境界。亦名分離識。亦名分別事識。以依見愛等熏而增長故。無始無明熏所起識。非諸凡夫二乘智慧之所能知。解行地菩薩始學觀察。法身菩薩能少分知。至究竟地猶未知盡。唯有如來能總明瞭。此義云何。以其心性本來清凈。無明力故染心相現雖有染心而常明潔無有改變。復以本性無分別故。雖復遍生一切境界而無變易。以不覺一法界故不相應。無明分別起生諸染心。如是之義甚深難測。唯佛能知非余所了。此所生染心有六種別。一執相應染。聲聞緣覺及信相應地諸菩薩能遠離。二不斷相應染。信地菩薩勤修力能少分離。至凈心地永盡無餘。三分別智相應染。從具戒地乃至具慧地能少分離。至無相行地方得永盡。四現色不相應染。此色自在地之所除滅。五見心不相應染。此心自在地之所除滅。六根本業不相應染。此從菩薩究竟地入如來地之所除滅。不覺一法界者。始從
【現代漢語翻譯】 現代漢語譯本 然後是憶念。對於未曾經歷的事情，產生虛妄的分別。因此，三界一切都以心為自性。離開心就沒有六塵境界。為什麼呢？一切諸法以心為主，從虛妄的念頭產生。凡是所分別的，都是分別自己的心。心不能看見心，因為心沒有相可以得到。所以應當知道，一切世間的境界之相，都是依靠眾生無明妄念而建立的，就像鏡中的影像，沒有實體可以得到，只是從虛妄分別心轉變而來。心生起，種種法就生起；心滅，種種法就滅。所以，所說的意識，是指一切凡夫依靠相續識，執著于『我』和『我所』（屬於我的），種種虛妄地取著六種境界。也叫做分離識，也叫做分別事識，因為依靠見解、愛慾等熏習而增長。無始以來的無明熏習所產生的識，不是凡夫和二乘（聲聞、緣覺）的智慧所能知道的。解行地（指菩薩修行過程中的一個階段）的菩薩才開始學習觀察，法身菩薩能稍微知道一些，到了究竟地（指菩薩修行的最高階段）仍然不能完全知道，只有如來才能完全明白。這個道理是什麼呢？因為心性本來清凈，因為無明的力量，染污的心相才顯現。雖然有染污的心，但常常是明亮潔凈的，沒有改變。又因為本性沒有分別，所以雖然普遍地生出一切境界，卻沒有變易。因為不覺悟一法界，所以不相應。無明分別生起，產生各種染污的心。這樣的道理非常深奧難以測度，只有佛才能知道，不是其他人所能瞭解的。這種所生的染污心有六種區別：一是執著相應的染污，聲聞、緣覺以及信相應地的諸菩薩能夠遠離。二是不中斷相應的染污，信地菩薩勤奮修行，能夠稍微分離，到凈心地才能永遠斷盡。三是分別智相應的染污，從具戒地乃至具慧地能夠稍微分離，到無相行地才能永遠斷盡。四是現色不相應的染污，這是色自在地所能除滅的。五是見心不相應的染污，這是心自在地所能除滅的。六是根本業不相應的染污，這是從菩薩究竟地進入如來地所能除滅的。不覺悟一法界，是從... 始從
【English Translation】 English version Then there is recollection. Giving rise to false discriminations about things never experienced. Therefore, all of the Three Realms take the mind as their self-nature. Apart from the mind, there are no realms of the six sense objects. Why? All dharmas take the mind as their master, arising from false thoughts. All that is discriminated is the discrimination of one's own mind. The mind cannot see the mind; no characteristic can be obtained. Therefore, it should be known that all the characteristics of the realms of the world are established based on the ignorance and false thoughts of sentient beings, like images in a mirror, without any substance to be obtained, only arising from the transformation of the false discriminating mind. When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. Therefore, what is called consciousness refers to all ordinary beings who, relying on the continuing consciousness (相續識, xiāngxùshì), cling to 'I' and 'mine' (我我所, wǒ wǒ suǒ), falsely grasping the six kinds of realms. It is also called the separating consciousness, also called the discriminating consciousness of affairs, because it increases by relying on the熏習 (xūnxí, influence) of views, desires, and so on. The consciousness arising from the熏習 (xūnxí, influence) of beginningless ignorance is not knowable by the wisdom of ordinary beings and the Two Vehicles (二乘, èrchéng) (Śrāvakas and Pratyekabuddhas). Bodhisattvas in the stage of understanding and practice begin to learn to observe it, Dharma-body Bodhisattvas can know a little, and even at the ultimate stage, they still do not know it completely. Only the Tathāgata can fully understand it. What is the meaning of this? Because the nature of the mind is originally pure, the appearance of the defiled mind manifests due to the power of ignorance. Although there is a defiled mind, it is always bright and clean, without change. Moreover, because the fundamental nature has no discrimination, although it universally gives rise to all realms, there is no alteration. Because of not awakening to the One Dharma Realm, there is no correspondence. Ignorance and discrimination arise, giving rise to various defiled minds. Such a meaning is very profound and difficult to fathom; only the Buddha can know it, not others can understand it. This defiled mind that arises has six kinds of distinctions: first, the defilement corresponding to attachment, which Śrāvakas, Pratyekabuddhas, and Bodhisattvas in the stage of faith-correspondence can दूर (líyuǎn, दूर). Second, the defilement corresponding to non-interruption, which Bodhisattvas in the stage of faith can separate a little through diligent practice, and can completely exhaust in the Pure Mind Ground. Third, the defilement corresponding to discriminating wisdom, which can be separated a little from the stage of possessing precepts to the stage of possessing wisdom, and can be completely exhausted only in the stage of no-characteristic practice. Fourth, the defilement corresponding to non-correspondence with manifested form, which is eliminated by the Form自在 (zìzài, sovereignty) Ground. Fifth, the defilement corresponding to non-correspondence with the seeing mind, which is eliminated by the Mind自在 (zìzài, sovereignty) Ground. Sixth, the defilement corresponding to non-correspondence with fundamental karma, which is eliminated from the Bodhisattva's ultimate ground entering the Tathāgata's ground. Not awakening to the One Dharma Realm, is from... 始從
信地觀察起行。至凈心地能少分離。入如來地方得永盡。相應義者。心分別異。染凈分別異。知相緣相同。不相應義者即心不覺常無別異。知相緣相不同。染心者。是煩惱障。能障真如根本智故無明者。是所知障。能障世間業自在智故。此義云何。以依染心。執著無量能取所取虛妄境界。違一切法平等之性。一切法性平等寂滅無有生相。無明不覺妄與覺違。是故於一切世間種種境界差別業用。皆悉不能如實而知。
複次分別心生滅相者。有二種別。一粗謂相應心。二細謂不相應心。粗中之粗凡夫智境。粗中之細及細中之粗菩薩智境。此二種相。皆由無明熏習力起。然依因依緣。因是不覺緣是妄境。因滅則緣滅。緣滅故相應心滅。因滅故不相應心滅。問若心滅者云何相續。若相續者云何言滅答實然。今言滅者。但心相滅非心體滅。如水因風而有動相。以風滅故動相即滅。非水體滅。若水滅者動相應斷。以無所依無能依故。以水體不滅動相相續。眾生亦爾。以無明力令其心動。無明滅故動相即滅。非心體滅。若心滅者則眾生斷。以無所依無能依故。以心體不滅心動相續。
複次以四種法熏習義故。染凈法起無有斷絕。一凈法。謂真如二染因。謂無明。三妄心。謂業識。四妄境謂六塵。熏習義者。如世衣服非臭
【現代漢語翻譯】 現代漢語譯本： 信解地觀察修行開始，到達凈心地時，才能稍微分離妄念。進入如來地才能永遠斷盡煩惱。相應的意思是：心的分別不同，染凈的分別不同，知相和緣相相同。不相應的意思是：心不覺悟，常無差別，知相和緣相不同。染心，是煩惱障，能障礙真如根本智。無明，是所知障，能障礙世間業自在智。這是什麼意思呢？因為依靠染心，執著于無量能取和所取的虛妄境界，違背了一切法平等之性。一切法性平等寂滅，沒有生相。無明不覺，與覺悟相違背。所以對於一切世間種種境界差別和業用，都不能如實地瞭解。
其次，分別心生滅的相狀，有兩種區別：一是粗的，指相應心；二是細的，指不相應心。粗中之粗是凡夫的智慧境界，粗中之細和細中之粗是菩薩的智慧境界。這兩種相狀，都是由無明熏習的力量產生的。然而，依靠因和依靠緣。因是不覺悟，緣是虛妄的境界。因滅則緣滅，緣滅故相應心滅。因滅故不相應心滅。問：如果心滅了，如何相續？如果相續，又如何說滅呢？答：確實如此。現在所說的滅，只是心相的滅，不是心體的滅。比如水因為風而有動相，因為風滅了，動相就滅了，不是水體滅了。如果水滅了，動相也應該斷絕，因為沒有所依和能依。因為水體不滅，動相才得以相續。眾生也是這樣，因為無明的力量使心動。無明滅了，動相就滅了，不是心體滅了。如果心滅了，眾生就斷滅了，因為沒有所依和能依。因為心體不滅，心動相才得以相續。
其次，因為有四種法的熏習作用，染法和凈法才能生起而沒有斷絕。一是凈法，指真如（Tathata）；二是染因，指無明（Avidya）；三是妄心，指業識（Karma-vijnana）；四是妄境，指六塵（Six sense objects）。熏習的意思是，就像世間的衣服不是臭的
【English Translation】 English version: Observing and practicing from the stage of faith, one can achieve a slight separation upon reaching the Pure Mind Ground. Only by entering the Tathagata Ground can one eternally exhaust afflictions. 'Corresponding' means that the discriminations of the mind are different, the discriminations of defilement and purity are different, and the characteristics of knowledge and conditions are the same. 'Non-corresponding' means that the mind is not enlightened, is always without difference, and the characteristics of knowledge and conditions are different. Defiled mind is the obstacle of afflictions, which can obstruct the fundamental wisdom of True Thusness (Tathata). Ignorance (Avidya) is the obstacle of what is knowable, which can obstruct the wisdom of unimpeded action in the world. What does this mean? Because relying on the defiled mind, one clings to the immeasurable false realms of what can be grasped and what is grasped, violating the nature of equality of all dharmas. The nature of all dharmas is equal, tranquil, and without the appearance of arising. Ignorance and non-awakening contradict awakening. Therefore, one cannot truly know all the various realms, differences, and functions in all the worlds.
Furthermore, distinguishing the characteristics of the arising and ceasing of the mind has two distinctions: one is coarse, referring to the corresponding mind; the other is subtle, referring to the non-corresponding mind. The coarsest of the coarse is the realm of ordinary people's wisdom; the subtlest of the coarse and the coarsest of the subtle are the realms of Bodhisattvas' wisdom. These two characteristics arise from the power of the perfuming of ignorance (Avidya). However, they rely on cause and rely on conditions. The cause is non-awakening, and the condition is the false realm. When the cause ceases, the condition ceases. Because the condition ceases, the corresponding mind ceases. Because the cause ceases, the non-corresponding mind ceases. Question: If the mind ceases, how does it continue? If it continues, how can it be said to cease? Answer: It is indeed so. What is now said to cease is only the cessation of the mind's appearance, not the cessation of the mind's essence. For example, water has the appearance of movement because of the wind. Because the wind ceases, the appearance of movement ceases, but the essence of the water does not cease. If the water ceased, the appearance of movement should also be cut off, because there would be nothing to rely on and nothing to be relied upon. Because the essence of the water does not cease, the appearance of movement continues. Sentient beings are also like this. Because of the power of ignorance (Avidya), their minds move. When ignorance ceases, the appearance of movement ceases, but the essence of the mind does not cease. If the mind ceased, sentient beings would be cut off, because there would be nothing to rely on and nothing to be relied upon. Because the essence of the mind does not cease, the appearance of the mind's movement continues.
Furthermore, because of the meaning of the perfuming of the four dharmas, defiled and pure dharmas arise without interruption. First, pure dharma refers to True Thusness (Tathata); second, the cause of defilement refers to ignorance (Avidya); third, the false mind refers to karma-consciousness (Karma-vijnana); fourth, the false realm refers to the six sense objects (Six sense objects). The meaning of perfuming is like worldly clothes that are not originally smelly.
非香。隨以物熏則有彼氣。真如凈法性非是染。無明熏故則有染相。無明染法實無凈業。真如熏故說有凈用。云何熏習染法不斷。所謂依真如故而起無明為諸染因。然此無明即熏真如。既熏習已生妄念心。此妄念心復熏無明。以熏習故不覺真法。以不覺故妄境相現。以妄念心熏習力故。生於種種差別執著。造種種業。受身心等眾苦果報。妄境熏義有二種別。一增長分別熏。二增長執取熏。妄心熏義亦二種別。一增長根本業識熏。令阿羅漢辟支佛一切菩薩受生滅苦。二增長分別事識熏。令諸凡夫受業系苦。無明熏義亦二種別。一根本熏。成就業識義。二見愛熏。成就分別事識義。云何熏習凈法不斷。謂以真如熏于無明。以熏習因緣力故。令妄念心厭生死苦求涅槃樂。以此妄心厭求因緣復熏真如。以熏習故則自信己身有真如法本性清凈。知一切境界唯心妄動畢竟無有。以能如是如實知故。修遠離法。起于種種諸隨順行。無所分別無所取著。經于無量阿僧祇劫。慣習力故無明則滅。無明滅故心相不起。心不起故境界相滅。如是一切染因染緣及以染果。心相都滅名得涅槃。成就種種自在業用。妄心熏義有二種別。一分別事識熏。令一切凡夫二乘厭生死苦。隨已堪能趣無上道。二意熏。令諸菩薩發心勇猛。速疾趣入無住涅槃。真
【現代漢語翻譯】 現代漢語譯本： 並非是香。如果用其他東西去熏它，它就會帶有那種氣味。真如（Tathata，事物的真實本性）清凈的法性（Dharmata，法的性質或規律）本身不是被染污的。因為受到無明（Avidya，對事物真相的無知）的薰染，才顯現出染污的相狀。無明染污之法實際上並沒有清凈的作用。因為真如的熏習，所以才說有清凈的作用。 為什麼說熏習染污之法不會斷絕呢？這是因為依仗真如的緣故而生起無明，作為各種染污的根源。然而，這無明會薰染真如。薰染之後，產生妄念心（false thought）。這妄念心又反過來薰染無明。因為這種熏習，所以不能覺察到真實的法。因為不能覺察，所以虛妄的境界相顯現。因為妄念心的熏習力量，產生種種差別執著，造作種種業，承受身心等各種痛苦的果報。虛妄境界的熏習意義有兩種區別：一是增長分別的熏習，二是增長執取的熏習。妄心的熏習意義也有兩種區別：一是增長根本業識（Karmic consciousness）的熏習，使阿羅漢（Arhat，已證涅槃的聖者）、辟支佛（Pratyekabuddha，緣覺）和一切菩薩（Bodhisattva，為救度眾生而發菩提心者）承受生滅的痛苦。二是增長分別事識的熏習，使各種凡夫承受業力束縛的痛苦。無明的熏習意義也有兩種區別：一是根本熏，成就業識的意義；二是見愛熏，成就分別事識的意義。 為什麼說熏習清凈之法不會斷絕呢？這是說用真如去熏習無明。因為熏習的因緣力量，使妄念心厭惡生死的痛苦，追求涅槃（Nirvana，解脫）的快樂。因為這種妄心的厭惡和追求的因緣，又反過來熏習真如。因為這種熏習，就自信自身具有真如法，本性清凈，知道一切境界都只是心的虛妄變動，畢竟不存在。因為能夠這樣如實地知道，所以修習遠離之法，生起種種隨順修行的行為，沒有分別，沒有取著。經過無量阿僧祇劫（Asankhya kalpas，極長的時間單位）的慣習力量，無明就會滅除。無明滅除，心相就不再生起。心相不再生起，境界相就滅除。像這樣，一切染污的因、染污的緣以及染污的果，心相都滅除，就叫做得到涅槃，成就種種自在的業用。 妄心的熏習意義有兩種區別：一是分別事識的熏習，使一切凡夫和二乘（聲聞和緣覺）厭惡生死的痛苦，隨各自的能力趨向無上道（Anuttara-samyak-sambodhi，無上正等正覺）。二是意（Manas，意識）的熏習，使各種菩薩發起勇猛之心，迅速趨入無住涅槃（Non-abiding Nirvana）。真如（Tathata，事物的真實本性）...
【English Translation】 English version: It is not fragrant by nature. If it is熏(xun, smoked) with something, it will have that smell. The pure Dharmata (nature of Dharma) of Tathata (the true nature of things) is not defiled. Because of being熏(xun, influenced) by Avidya (ignorance), defiled appearances arise. Defiled Dharmas of Avidya have no pure function in reality. Because of the熏(xun, influence) of Tathata, it is said that there is a pure function. Why is it said that the熏(xun, influence) of defiled Dharmas is not cut off? It is because, relying on Tathata, Avidya arises as the cause of all defilements. However, this Avidya熏(xun, influences) Tathata. After熏(xun, influencing), the false thought-mind arises. This false thought-mind in turn熏(xun, influences) Avidya. Because of this熏(xun, influence), one does not perceive the true Dharma. Because of not perceiving, false realms appear. Because of the power of the false thought-mind's熏(xun, influence), various differentiated attachments arise, creating various karmas, and receiving the painful results of body, mind, and so on. The meaning of the熏(xun, influence) of false realms has two distinctions: first, the熏(xun, influence) of increasing discrimination; second, the熏(xun, influence) of increasing attachment. The meaning of the熏(xun, influence) of the false mind also has two distinctions: first, the熏(xun, influence) of increasing the fundamental Karmic consciousness, causing Arhats (enlightened saints), Pratyekabuddhas (solitary Buddhas), and all Bodhisattvas (beings striving for enlightenment) to experience the suffering of birth and death; second, the熏(xun, influence) of increasing the discriminating consciousness, causing all ordinary beings to experience the suffering of karmic bondage. The meaning of the熏(xun, influence) of Avidya also has two distinctions: first, the fundamental熏(xun, influence), which accomplishes the meaning of Karmic consciousness; second, the熏(xun, influence) of views and love, which accomplishes the meaning of discriminating consciousness. Why is it said that the熏(xun, influence) of pure Dharmas is not cut off? It is said that Tathata is used to熏(xun, influence) Avidya. Because of the causal power of熏(xun, influence), the false thought-mind becomes disgusted with the suffering of birth and death and seeks the bliss of Nirvana (liberation). Because of this cause of the false mind's disgust and seeking, it in turn熏(xun, influences) Tathata. Because of this熏(xun, influence), one becomes confident that one's own body has the Dharma of Tathata, that its fundamental nature is pure, and that all realms are merely the mind's false movements and ultimately do not exist. Because one can know this truthfully, one cultivates the Dharma of detachment, arising various conforming practices, without discrimination and without attachment. After countless Asankhya kalpas (immeasurably long periods of time) of habitual power, Avidya will be extinguished. When Avidya is extinguished, the mind-appearance no longer arises. When the mind-appearance no longer arises, the realm-appearance is extinguished. In this way, all defiled causes, defiled conditions, and defiled results, the mind-appearance is completely extinguished, which is called attaining Nirvana, accomplishing various free and unhindered karmic functions. The meaning of the熏(xun, influence) of the false mind has two distinctions: first, the熏(xun, influence) of the discriminating consciousness, causing all ordinary beings and the two vehicles (Shravakas and Pratyekabuddhas) to be disgusted with the suffering of birth and death, and to approach the unsurpassed path (Anuttara-samyak-sambodhi) according to their abilities; second, the熏(xun, influence) of Manas (mind), causing all Bodhisattvas to generate courageous minds and quickly enter Non-abiding Nirvana. Tathata (the true nature of things)...
如熏義亦二種別。一體熏。二用熏。體熏者。所謂真如從無始來具足一切無量無漏。亦具難思勝境界用。常無間斷熏眾生心。以此力故令諸眾生厭生死苦求涅槃樂自信己身有真實法發心修行。問若一切眾生同有真如等皆熏習。云何而有信不信者。從初發意乃至涅槃。前後不同無量差別。如是一切悉應齊等。答雖一切眾生等有真如。然無始來無明厚薄無量差別過恒沙數。我見愛等纏縛煩惱亦復如是。唯如來智之所能知。故令信等前後差別。又諸佛法有因有緣。因緣具足事乃成辦。如木中火性。是火正因若無人知或有雖知而不施功。欲令出火焚燒木者無有是處。眾生亦爾。雖有真如體熏因力。若不遇佛諸菩薩等善知識緣。或雖不修勝行不生智慧不斷煩惱。能得涅槃無有是處。又復雖有善知識緣。儻內無真如熏習因力。必亦不能厭生死苦求涅槃樂。要因緣具足乃能如是。云何具足。謂自相續中有熏習力。諸佛菩薩慈悲攝護。乃能厭生死苦信有涅槃。種諸善根修習成熟。以是復值諸佛菩薩示教利喜。令修勝行乃至成佛入于涅槃。用熏者。即是眾生外緣之力有無量義。略說二種。一差別緣。二平等緣。差別緣者。謂諸眾生從初發心乃至成佛。蒙佛菩薩等諸善知識。隨所應化而為現身。或為父母或為妻子。或為眷屬或為僕使。或為
【現代漢語翻譯】 現代漢語譯本 如熏習的意義也有兩種區別：一是體熏，二是用熏。體熏是指，所謂的真如（Tathata，事物的真實本性）從無始以來就具備一切無量無漏的功德，也具備難以思議的殊勝境界作用，持續不斷地熏習眾生的心。憑藉這種力量，使一切眾生厭惡生死的痛苦，追求涅槃（Nirvana，解脫）的快樂，相信自身具有真實的佛法，從而發心修行。 問：如果一切眾生都同樣具有真如，也都受到熏習，為什麼會有相信和不相信的人呢？從最初發心到最終涅槃，前後存在著無量的差別。如果真如熏習是平等的，那麼這一切都應該齊頭並進才對。 答：雖然一切眾生都平等地具有真如，但是從無始以來，無明（Avidya，無知）的深淺程度存在著無量的差別，其數量超過了恒河沙數。我見（Atma-drishti，對自我的錯誤認知）、愛（Raga，貪愛）等纏縛煩惱也是如此。只有如來（Tathagata，佛陀的稱號）的智慧才能完全瞭解這些差別。因此，才導致了相信與否以及修行進度上的差別。而且，諸佛的佛法有因有緣，因緣具足才能成就事情。比如木頭中蘊藏著火性，這是火的正因。如果沒有人知道，或者有人知道卻不加以努力，想要讓木頭自燃起來是不可能的。眾生也是如此，雖然有真如的體熏作為內在的因力，如果不遇到佛、諸菩薩等善知識（Kalyanamitra，良師益友）的外緣，或者即使遇到也不修行殊勝的善行，不生起智慧，不斷除煩惱，想要獲得涅槃是不可能的。反過來說，即使有善知識的外緣，如果內在沒有真如熏習的因力，也一定不能厭惡生死的痛苦，追求涅槃的快樂。必須因緣具足才能達到這樣的效果。 那麼，怎樣才算具足呢？就是說，在自身的相續中具有熏習的力量，同時得到諸佛菩薩的慈悲攝護，才能厭惡生死的痛苦，相信有涅槃的存在，種下各種善根，並加以修習使之成熟。因此，才能再次遇到諸佛菩薩的教導，得到利益和歡喜，從而修行殊勝的善行，乃至最終成佛，進入涅槃。 用熏，指的是眾生外在因緣的力量，具有無量的意義。簡略地說，有兩種：一是差別緣，二是平等緣。差別緣是指，諸眾生從最初發心乃至最終成佛，蒙受佛菩薩等諸善知識的教導，他們會根據所應教化的對象而示現不同的身相，有時是父母，有時是妻子，有時是眷屬，有時是僕人等等。
【English Translation】 English version The meaning of 'perfuming' (熏義) also has two distinctions: one is 'essence-perfuming' (體熏), and the other is 'function-perfuming' (用熏). 'Essence-perfuming' refers to the so-called True Thusness (真如, Tathata), which from beginningless time, is complete with all limitless and non-outflow qualities, and also possesses inconceivable and supreme realm functions. It constantly and uninterruptedly perfumes the minds of sentient beings. Through this power, it causes all sentient beings to detest the suffering of birth and death, seek the bliss of Nirvana (涅槃), believe that they possess the true Dharma (法), and thus aspire to cultivate. Question: If all sentient beings equally possess True Thusness and are equally perfumed, why are there those who believe and those who do not? From the initial aspiration to eventual Nirvana, there are countless differences in progress. If the perfuming of True Thusness is equal, then everything should progress equally. Answer: Although all sentient beings equally possess True Thusness, from beginningless time, the depth and thickness of ignorance (無明, Avidya) vary immensely, exceeding the sands of the Ganges River in number. The entangling afflictions such as self-view (我見, Atma-drishti), and attachment (愛, Raga) are also like this. Only the wisdom of the Tathagata (如來) can fully comprehend these differences. Therefore, this leads to differences in belief and progress in cultivation. Moreover, the Buddhadharma (佛法) has causes and conditions. Only when causes and conditions are complete can a matter be accomplished. For example, the fire nature is present in wood, which is the direct cause of fire. If no one knows this, or if someone knows but does not exert effort, it is impossible to make the wood ignite and burn. Sentient beings are also like this. Although they have the essence-perfuming of True Thusness as an internal causal force, if they do not encounter Buddhas, Bodhisattvas, or other good spiritual friends (善知識, Kalyanamitra) as external conditions, or even if they do encounter them but do not cultivate supreme practices, generate wisdom, or cut off afflictions, it is impossible to attain Nirvana. Conversely, even if there are external conditions of good spiritual friends, if there is no internal causal force of True Thusness perfuming, one will certainly not be able to detest the suffering of birth and death and seek the bliss of Nirvana. It is necessary for causes and conditions to be complete to achieve this. So, how is it complete? It means that within one's own mind-stream, there is the power of perfuming, and at the same time, one receives the compassionate protection of Buddhas and Bodhisattvas. Only then can one detest the suffering of birth and death, believe in the existence of Nirvana, plant various roots of goodness, and cultivate them to maturity. Therefore, one can again encounter the teachings of Buddhas and Bodhisattvas, receive benefits and joy, and thus cultivate supreme practices, eventually attaining Buddhahood and entering Nirvana. 'Function-perfuming' refers to the power of external conditions for sentient beings, which has limitless meanings. Briefly speaking, there are two types: differential conditions and equal conditions. Differential conditions refer to the fact that sentient beings, from their initial aspiration to eventual Buddhahood, receive the guidance of Buddhas, Bodhisattvas, and other good spiritual friends. They will manifest different forms according to the beings they are meant to teach, sometimes as parents, sometimes as spouses, sometimes as relatives, sometimes as servants, and so on.
知友或作怨家。或復示現天王等形。或以四攝或以六度。乃至一切菩提行緣。以大悲柔軟心廣大福智藏。熏所應化一切眾生。令其見聞及以憶念如來等形增長善根。此緣有二。一近緣。速得菩提故。二遠緣。久遠方得故。此二差別復各二種。一增行緣。二入道緣。
平等緣者。謂一切諸佛及諸菩薩。以平等智慧平等志願。普欲拔濟一切眾生。任運相續常無斷絕。以此智愿熏眾生故。令其憶念諸佛菩薩。或見或聞而作利益。入凈三昧隨所斷障得無礙眼。于唸唸中一切世界平等現見無量諸佛及諸菩薩。此體用熏復有二別。一未相應。二已相應。未相應者。謂凡夫二乘初行菩薩。以意意識熏。唯依信力修行。未得無分別心修行。未與真如體相應故。未得自在業修行。未與真如用相應故。已相應者。謂法身菩薩得無分別心。與一切如來自體相應故。得自在業與一切如來智用相應故。唯依法力任運修行。熏習真如滅無明故。複次染熏習。從無始來不斷成佛乃斷。凈熏習。盡于未來畢竟無斷。以真如法熏習故。妄心則滅法身顯現。用熏習起故無有斷。
複次真如自體相者。一切凡夫聲聞緣覺菩薩諸佛無有增減。非前際生非后際滅常恒究竟。從無始來本性具足一切功德。謂大智慧光明義。遍照法界義。如實了知義。本性
【現代漢語翻譯】 現代漢語譯本：有時示現為善友，有時示現為怨家。有時又示現為天王等形象。有時用四攝法，有時用六度法，乃至一切菩提行的因緣，以大悲柔軟的心和廣大的福德智慧寶藏，熏習所應教化的一切眾生，使他們見聞以及憶念如來等形象，增長善根。這種因緣有兩種：一是近緣，能迅速證得菩提；二是遠緣，需要很久才能證得菩提。這兩種差別又各有兩種：一是增進行緣，二是入道因緣。 平等緣是指一切諸佛以及諸菩薩，以平等的智慧和平等的志願，普遍想要救拔一切眾生，自然而然地相續不斷絕。用這種智慧和願力熏習眾生，使他們憶念諸佛菩薩，或者見聞而得到利益，進入清凈三昧，隨著所斷除的障礙而得到無礙眼。在每一個念頭中，平等地現見一切世界無量的諸佛以及諸菩薩。這種體用熏習又有兩種區別：一是未相應，二是已相應。未相應是指凡夫、聲聞、緣覺、初行菩薩，用意意識熏習，只依靠信力修行，沒有得到無分別心修行，沒有與真如本體相應，沒有得到自在業修行，沒有與真如作用相應。已相應是指法身菩薩得到無分別心，與一切如來自體相應，得到自在業與一切如來智用相應。只依法力自然而然地修行，熏習真如而滅除無明。其次，染熏習從無始以來不斷，直到成佛才斷。凈熏習盡于未來畢竟沒有斷絕。以真如法熏習的緣故，妄心就滅除，法身就顯現。用熏習生起，所以沒有斷絕。 再次，真如自體相，一切凡夫、聲聞、緣覺、菩薩、諸佛都沒有增減，不是前際生，不是后際滅，常恒究竟。從無始以來，本性具足一切功德，即大智慧光明義，遍照法界義，如實了知義，本性...
【English Translation】 English version: Sometimes appearing as a good friend, sometimes as an enemy. Sometimes manifesting as the form of a Deva King (Tian Wang) and so on. Sometimes using the Four Embracing Dharmas (Si She Fa), sometimes using the Six Perfections (Liu Du), and even all the conditions for Bodhi practice, with a heart of great compassion and gentleness, and a vast treasury of blessings and wisdom, influencing all sentient beings who should be taught, causing them to see, hear, and remember the forms of the Tathagata (Rulai) and others, increasing their roots of goodness. These conditions have two types: one is the near condition, quickly attaining Bodhi; the other is the distant condition, attaining Bodhi after a long time. These two differences each have two types: one is the condition for increasing practice, and the other is the condition for entering the path. The condition of equality refers to all Buddhas and all Bodhisattvas, with equal wisdom and equal vows, universally desiring to liberate all sentient beings, naturally and continuously without interruption. Using this wisdom and vow to influence sentient beings, causing them to remember the Buddhas and Bodhisattvas, or to see or hear and receive benefits, entering pure Samadhi (Sanmei), and with the obstacles that are cut off, obtaining unobstructed eyes. In every thought, equally seeing countless Buddhas and all Bodhisattvas in all worlds. This influence of essence and function has two distinctions: one is not yet corresponding, and the other is already corresponding. Not yet corresponding refers to ordinary people, Sravakas (Shengwen), Pratyekabuddhas (Yuanjue), and Bodhisattvas in the initial stages of practice, influencing with intentional consciousness, only relying on the power of faith to practice, not having obtained the practice of non-discriminating mind, not corresponding with the essence of Suchness (Zhenru), not having obtained the practice of unhindered karma, not corresponding with the function of Suchness. Already corresponding refers to Dharma Body (Fashen) Bodhisattvas who have obtained non-discriminating mind, corresponding with the self-essence of all Tathagatas, obtaining unhindered karma corresponding with the wisdom and function of all Tathagatas. Only relying on the power of Dharma to naturally practice, influencing Suchness and extinguishing ignorance. Furthermore, defiled influence continues from beginningless time until enlightenment. Pure influence continues into the future without end. Because of the influence of Suchness Dharma, the deluded mind is extinguished, and the Dharma Body appears. Because the influence of function arises, there is no cessation. Furthermore, the self-essence aspect of Suchness, all ordinary people, Sravakas, Pratyekabuddhas, Bodhisattvas, and all Buddhas have no increase or decrease, not arising in the prior limit, not ceasing in the posterior limit, constant and ultimate. From beginningless time, the fundamental nature is complete with all merits, namely the meaning of great wisdom and light, the meaning of universally illuminating the Dharma Realm, the meaning of truly knowing, the fundamental nature...
清凈心義。常樂我凈義。寂靜不變自在義。如是等過恒沙數非同非異不思議佛法無有斷絕。依此義故名如來藏。亦名法身。
問上說真如離一切相。云何今說具足一切諸功德相。
答雖實具有一切功德。然無差別相。彼一切法皆同一味一真。離分別相無二性故。以依業識等生滅相。而立彼一切差別之相。此云何立。以一切法本來唯心實無分別。以不覺故分別心起見有境界。名為無明。心性本凈無明不起。即于真如立大智慧光明義。若心性見境則有不見之相。心性無見則無不見。即于真如立遍照法界義。若心有動則非真了知。非本性清凈。非常樂我凈。非寂靜。是變異不自在。由是具起過於恒沙虛妄雜染。以心性無動故即立真實了知義。乃至過於恒沙清凈功德相義若心有起見有餘境可分別求。則于內法有所不足。以無邊功德即一心自性。不見有餘法而可更求。是故滿足過於恒沙非異非一不可思議諸佛之法無有斷絕。故說真如名如來藏。亦複名為如來法身。
複次真如用者。謂一切諸佛在因地時發大慈悲。修行諸度四攝等行。觀物同已普皆救脫。盡未來際不限劫數。如實了知自他平等。而亦不取眾生之相。以如是大方便智。滅無始無明證本法身。任運起于不思議業。種種自在差別作用。周遍法界與真如
【現代漢語翻譯】 現代漢語譯本： 清凈心義（清凈心的含義）。常樂我凈義（常、樂、我、凈的含義）。寂靜不變自在義（寂靜、不變、自在的含義）。像這樣超過恒河沙數，非同非異不可思議的佛法沒有斷絕。依據這個含義，稱為如來藏（Tathagatagarbha，如來所具有的覺悟的本性），也稱為法身（Dharmakaya，佛的真身）。
問：上面說真如（Tathata，事物的真實本性）遠離一切相（Laksana，表象），為什麼現在又說具足一切諸功德相（Guna-laksana，功德的表象）？
答：雖然實際上具有一切功德，但沒有差別相。所有這些法（Dharma，宇宙的真理或法則）都是同一味道，同一真實，遠離分別相，沒有二性（Dvaita，二元性）的緣故。因為依靠業識（Karma-vijnana，行為和意識）等生滅相（Utpada-vyaya，生起和滅亡的現象），而建立所有這些差別的表象。這是如何建立的呢？因為一切法本來唯心（Citta，心）所現，實際上沒有分別。因為不覺（Avidya，無明）的緣故，分別心生起，見到有境界（Visaya，感官的對象），這稱為無明。心性（Citta-svabhava，心的本性）本來清凈，無明不生起，就在真如上建立大智慧光明義（Maha-prajna-aloka-artha，大智慧光明的含義）。如果心性見到境界，就有不見之相。心性沒有見，就沒有不見。就在真如上建立遍照法界義（Samanta-prabha-dharma-dhatu-artha，普遍照耀整個法界的含義）。如果心有動，就不是真正的了知，不是本性清凈，不是常樂我凈，不是寂靜，是變異不自在。因此具足生起超過恒河沙數的虛妄雜染。因為心性沒有動，就建立真實了知義，乃至超過恒河沙數的清凈功德相義。如果心有生起，見到有其餘境界可以分別尋求，那麼對於內在的法有所不足。因為無邊功德就是一心自性，不見有其餘法可以再去尋求，所以滿足超過恒河沙數的非異非一不可思議諸佛之法沒有斷絕。所以說真如名為如來藏，也稱為如來法身。
再次，真如的用處是：所有諸佛在因地（Hetu-bhumi，修行階段）時，發大慈悲（Maha-karuna，偉大的慈悲），修行諸度（Paramita，到達彼岸的方法，如佈施、持戒等）四攝等行（Catur-samgrahavastu，四種攝取眾生的方法，如佈施、愛語等），觀察萬物如同自己一樣，普遍救脫，直到未來際不限定劫數，如實了知自己和他人平等，但也不執取眾生之相。以這樣的大方便智（Maha-upaya-jnana，偉大的善巧智慧），滅除無始無明，證得本法身，自然而然地生起不可思議的業（Karma，行為），種種自在差別作用，周遍法界與真如相應。
【English Translation】 English version: The meaning of pure mind. The meaning of permanence, bliss, self, and purity. The meaning of stillness, immutability, and freedom. Like this, the Buddha-dharma, which is beyond the sands of the Ganges, neither the same nor different, and inconceivable, is without cessation. Based on this meaning, it is called Tathagatagarbha (the womb of the Thus-Come One), and also called Dharmakaya (the body of the Dharma).
Question: Above it was said that Suchness (Tathata, the true nature of things) is apart from all characteristics (Laksana, appearances). Why is it now said to be complete with all meritorious characteristics (Guna-laksana, attributes of merit)?
Answer: Although it actually possesses all merits, it has no differentiating characteristics. All these dharmas (Dharma, universal truths or laws) are of the same flavor, the same reality, apart from differentiating characteristics, and without duality (Dvaita, dual nature). Because it relies on the arising and ceasing characteristics (Utpada-vyaya, phenomena of arising and ceasing) of karma-consciousness (Karma-vijnana, actions and consciousness) and the like, all these differentiating characteristics are established. How is this established? Because all dharmas are originally only mind (Citta, the mind), and there is actually no differentiation. Because of non-awakening (Avidya, ignorance), the differentiating mind arises, and one sees that there are realms (Visaya, objects of the senses). This is called ignorance. The nature of mind (Citta-svabhava, the nature of the mind) is originally pure, and ignorance does not arise. Then, on Suchness, the meaning of great wisdom and light (Maha-prajna-aloka-artha, the meaning of great wisdom and light) is established. If the nature of mind sees realms, then there is the characteristic of not seeing. If the nature of mind has no seeing, then there is nothing that is not seen. Then, on Suchness, the meaning of universally illuminating the Dharma-realm (Samanta-prabha-dharma-dhatu-artha, the meaning of universally illuminating the entire Dharma realm) is established. If the mind has movement, then it is not true knowing, not originally pure in nature, not permanent, blissful, self, and pure, not still, changing, and not free. Because of this, it fully arises with more than the sands of the Ganges of false and defiled things. Because the nature of mind has no movement, the meaning of true knowing is established, up to the meaning of more than the sands of the Ganges of pure meritorious characteristics. If the mind has arising and sees that there are other realms that can be differentiated and sought, then there is something lacking in the inner Dharma. Because boundless merit is the self-nature of the one mind, and one does not see that there are other dharmas that can be sought, it is therefore complete with more than the sands of the Ganges of non-different and non-one inconceivable Buddha-dharmas without cessation. Therefore, it is said that Suchness is called Tathagatagarbha, and it is also called the Dharmakaya of the Thus-Come One.
Furthermore, the function of Suchness is: when all Buddhas are on the causal ground (Hetu-bhumi, the stage of practice), they generate great compassion (Maha-karuna, great compassion), cultivate the practices of the perfections (Paramita, methods of reaching the other shore, such as giving, precepts, etc.), the four means of conversion (Catur-samgrahavastu, four methods of gathering beings, such as giving, kind speech, etc.), and other practices, observe beings as the same as themselves, universally rescue and liberate them, until the end of the future, without limiting kalpas, truly know that self and others are equal, but also do not grasp the characteristics of beings. With such great skillful wisdom (Maha-upaya-jnana, great skillful wisdom), they extinguish beginningless ignorance, realize the original Dharma-body, and naturally give rise to inconceivable karma (Karma, actions), various free and different functions, pervading the Dharma-realm and corresponding to Suchness.
等。而亦無有用相可得。何以故。一切如來唯是法身。第一義諦無有世諦境界作用。但隨眾生見聞等故。而有種種作用不同。
此用有二。一依分別事識。謂凡夫二乘心所見者是名化身。此人不知轉識影現。見從外來取色分限。然佛化身無有限量。二依業識。謂諸菩薩從初發心乃至菩薩究竟地心所見者名受用身。身有無量色。色有無量相。相有無量好。所住依果亦具無量功德莊嚴。隨所應見無量無邊無際無斷。非於心外如是而見。此諸功德皆因波羅蜜等無漏行熏及不思議熏之所成就。具無邊喜樂功德相故亦名報身。又凡夫等所見是其粗用。隨六趣異種種差別。無有無邊功德樂相名為化身。初行菩薩見中品用。以深信真如故得少分見。知如來身無去無來無有斷絕。唯心影現不離真如。然此菩薩猶未能離微細分別。以未入法身位故。凈心菩薩見微細用。如是轉勝乃至菩薩究竟地中見之方盡。此微細用是受用身。以有業識見受用身。若離業識則無可見。一切如來皆是法身。無有彼此差別色相。互相見故。問若佛法身無有種種差別色相。云何能現種種諸色。
答以法身是色實體故。能現種種色。謂從本已來色心無二。以色本性即心自性。說名智身。以心本性即色自性。說名法身。依於法身。一切如來所現色身。遍
【現代漢語翻譯】 現代漢語譯本：並且也沒有什麼『有用相』可以獲得。為什麼呢？一切如來都只是法身（Dharmakaya，佛的真身），第一義諦（Paramārtha-satya，最高的真理）沒有世俗諦（Saṃvṛti-satya，相對的真理）境界的作用，只是隨著眾生的見聞等等，才會有種種不同的作用。
這種作用有兩種。一種是依分別事識（Vijñāna，分別事物的意識）而生，也就是凡夫和二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）的心所見到的，這叫做化身（Nirmāṇakāya，佛爲了度化眾生而顯現的應化之身）。這些人不知道這是轉識（Vijñāna-pariṇāma，意識的轉變）的影像顯現，以為是從外面而來，取色（Rūpa，物質）的界限。然而佛的化身沒有定相。另一種是依業識（Karma-vijñāna，由業力形成的意識）而生，也就是諸菩薩從初發心（Bodhicitta，發起菩提心）乃至菩薩究竟地（Buddha-bhūmi，菩薩修行的最高階段）的心所見到的，叫做受用身（Saṃbhogakāya，佛因修行而獲得的報身）。受用身有無量的光芒，光芒有無量的相，相有無量的好，所居住的依果（Adhiṣṭhāna-phala，佛所居住的清凈國土）也具有無量的功德莊嚴。隨著所應見到的，是無量無邊無際無斷絕的，不是在心外這樣見到的。這些功德都是因為波羅蜜（Pāramitā，到達彼岸的方法，如佈施、持戒等）等無漏行（Anāsrava-karma，沒有煩惱的修行）熏習以及不可思議的熏習所成就的。因為具有無邊的喜樂功德相，所以也叫做報身（Vipākakāya，佛因修行善業而獲得的果報之身）。而且，凡夫等所見到的，是其粗略的作用，隨著六趣（Ṣaḍ-gati，地獄、餓鬼、畜生、阿修羅、人、天）的不同而有種種差別，沒有無邊的功德喜樂相，所以叫做化身。初行菩薩見到中品的作用，因為深信真如（Tathātā，事物的真實本性），所以能夠稍微見到。知道如來身無去無來，沒有斷絕，只是心的影像顯現，不離真如。然而這些菩薩仍然不能夠離開微細的分別，因為還沒有進入法身位（Dharmakāya-bhūmi，證得法身的階段）。凈心菩薩見到微細的作用，這樣逐漸殊勝，乃至菩薩在究竟地中才能完全見到。這種微細的作用是受用身。因為有業識才能見到受用身，如果離開業識就沒有可以見到的。一切如來都是法身，沒有彼此差別色相，互相見到的緣故。問：如果佛的法身沒有種種差別色相，怎麼能夠顯現種種諸色呢？
答：因為法身是色的實體，所以能夠顯現種種色。也就是從本來以來，色心無二。因為色的本性就是心的自性，所以叫做智身（Jñānakāya，智慧之身）。因為心的本性就是色的自性，所以叫做法身。依於法身，一切如來所顯現的色身，遍及一切處。
【English Translation】 English version: Furthermore, there is no 'useful aspect' to be obtained. Why? All Tathāgatas (如來，the thus-gone ones) are solely Dharmakāya (法身，the body of dharma). The highest meaning of Paramārtha-satya (第一義諦，the ultimate truth) has no function in the realm of Saṃvṛti-satya (世俗諦，conventional truth), but only manifests various functions differently according to the perceptions and experiences of sentient beings.
This function has two aspects. One arises from the discriminating consciousness of things, which is what ordinary people and those of the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘) perceive in their minds, and this is called Nirmāṇakāya (化身，the emanation body). These people do not understand that it is the manifestation of the transformation of consciousness, taking the limits of form as coming from the outside. However, the Nirmāṇakāya of the Buddha has no fixed form. The other arises from Karma-vijñāna (業識，karmic consciousness), which is what the Bodhisattvas, from their initial aspiration of Bodhicitta (初發心，the mind of enlightenment) up to the ultimate stage of the Bodhisattva path (Buddha-bhūmi，菩薩究竟地), perceive in their minds, and this is called Saṃbhogakāya (受用身，the enjoyment body). The Saṃbhogakāya has immeasurable light, the light has immeasurable forms, the forms have immeasurable qualities, and the Adhiṣṭhāna-phala (依果，the pure land where the Buddha resides) in which it dwells also possesses immeasurable meritorious adornments. According to what is to be seen, it is immeasurable, boundless, limitless, and without cessation, and it is not seen in this way outside of the mind. These merits are all accomplished by the perfuming of Anāsrava-karma (無漏行，actions without outflows) such as Pāramitā (波羅蜜，perfections) and inconceivable perfuming. Because it possesses the aspect of boundless joy and meritorious qualities, it is also called Vipākakāya (報身，the reward body). Moreover, what ordinary people and others see is its coarse function, which varies according to the Six Realms (Ṣaḍ-gati，六趣，the six realms of existence) and has no aspect of boundless merit and joy, and is therefore called Nirmāṇakāya. Bodhisattvas in the initial stages see the middle-grade function, and because of their deep faith in Tathātā (真如，suchness), they are able to see a small portion. They know that the body of the Tathāgata neither comes nor goes, and has no cessation, but is merely a manifestation of the mind, inseparable from Tathātā. However, these Bodhisattvas are still unable to separate from subtle discriminations, because they have not yet entered the Dharmakāya-bhūmi (法身位，the stage of the Dharmakāya). Bodhisattvas with purified minds see the subtle function, and in this way it becomes increasingly excellent until it is fully seen by Bodhisattvas in the ultimate stage. This subtle function is the Saṃbhogakāya. Because there is karmic consciousness, the Saṃbhogakāya can be seen; if there is no karmic consciousness, there is nothing that can be seen. All Tathāgatas are Dharmakāya, without any difference in form or appearance, because they see each other. Question: If the Dharmakāya of the Buddha has no various different forms and appearances, how can it manifest various forms?
Answer: Because the Dharmakāya is the substance of form, it can manifest various forms. That is, from the beginning, form and mind are not two. Because the nature of form is the nature of mind itself, it is called Jñānakāya (智身，the body of wisdom). Because the nature of mind is the nature of form itself, it is called Dharmakāya. Relying on the Dharmakāya, the form body manifested by all Tathāgatas pervades everywhere.
一切處無有間斷。十方菩薩隨所堪任隨所愿樂。見無量受用身無量莊嚴土各各差別。不相障礙無有斷絕。此所現色身一切眾生心意識不能思量。以是真如自在甚深用故。◎
◎複次為令眾生從心生滅門入真如門故。令觀色等相皆不成就。云何不成就。謂分析粗色漸至微塵。復以方分析此微塵。是故若粗若細一切諸色。唯是妄心分別影像實無所有。推求余蘊漸至剎那。求此剎那相。別非一無為之法。亦復如是。離於法界終不可得。如是十方一切諸法應知悉然。猶如迷人謂東為西方實不轉。眾生亦爾。無明迷故謂心為動而實不動。若知動心即不生滅。即得入于真如之門。◎
大乘起信論捲上 大正藏第 32 冊 No. 1667 大乘起信論
大乘起信論卷下
馬鳴菩薩造
大周于闐三藏實叉難陀奉 制譯
◎對治邪執者。一切邪執莫不皆依我見而起。若離我見則無邪執。我見有二種。一人我見。二法我見。人我見者。依諸凡夫說有五種。一者如經中說。如來法身究竟寂滅猶如虛空。凡愚聞之不解其義。則執如來性同於虛空常恒遍有。為除彼執。明虛空相唯是分別實不可得。有見有對待于諸色。以心分別說名虛空。色既唯是妄心分別。當知虛空亦無有體。一切境相唯是妄心之
【現代漢語翻譯】 現代漢語譯本：一切處都沒有間斷。十方世界的菩薩們，根據他們各自的能力和願望，見到阿彌陀佛無量的受用身和無量莊嚴的國土，各有差別，互不障礙，沒有斷絕。這些所顯現的色身，一切眾生的心意識都無法思量，這是因為真如自在甚深的作用的緣故。
其次，爲了使眾生從心生滅的門進入真如門，所以要讓他們觀察色等諸相都是不能成就的。為什麼不能成就呢？就是說，分析粗色，逐漸分析到微塵，再用方分來分析這個微塵。因此，無論是粗的還是細的一切諸色，都只是虛妄心的分別影像，實際上什麼也沒有。推求其餘的蘊，逐漸推求到剎那（ksana，極短的時間單位），求這個剎那的相，也不是單一的無為法。也是這樣，離開法界（Dharmadhatu，一切法的總稱）最終是不能得到的。像這樣，十方世界的一切諸法，應當知道都是如此。就像迷惑的人認為東是西，實際上（方向）並沒有改變。眾生也是這樣，因為無明（ignorance）迷惑的緣故，認為心是動的，而實際上心是不動的。如果知道動心就是不生不滅，就能進入真如之門。
《大乘起信論》捲上 大正藏第 32 冊 No. 1667 《大乘起信論》
《大乘起信論》卷下
馬鳴菩薩造
大周于闐三藏實叉難陀（Siksananda）奉 旨翻譯
對治邪執的方法是：一切邪執沒有不是依靠我見而產生的。如果離開了我見，就沒有邪執。我見有兩種：人我見和法我見。人我見，依據凡夫的說法有五種。第一種，如經中所說，如來法身究竟寂滅，猶如虛空。凡夫愚人聽了，不理解其中的含義，就執著如來的自性等同於虛空，常恒遍有。爲了消除這種執著，說明虛空的相只是分別，實際上是不可得的。因為有見、有對待，對於諸色，用心分別，所以說名為虛空。色既然只是虛妄心的分別，應當知道虛空也沒有自體。一切境相都只是虛妄心的
【English Translation】 English version: There is no interruption in all places. Bodhisattvas of the ten directions, according to their respective abilities and wishes, see the immeasurable reward body and immeasurable adorned lands of Amitabha, each with its own differences, without obstructing each other and without interruption. These manifested forms are beyond the comprehension of the minds and consciousnesses of all sentient beings, because of the profound function of true thusness (Tathata) being free and at ease.
Furthermore, in order to lead sentient beings from the gate of the arising and ceasing of the mind into the gate of true thusness, they are made to observe that the characteristics of form and so on are all unachievable. How are they unachievable? It means analyzing coarse form, gradually down to dust motes, and then analyzing these dust motes with directional analysis. Therefore, whether coarse or fine, all forms are merely the differentiated images of the deluded mind, and in reality, there is nothing there. Investigating the remaining aggregates, gradually down to the moment (ksana), seeking the characteristic of this moment, it is also not a single unconditioned dharma. It is also like this, ultimately unattainable apart from the Dharmadhatu. Like this, all dharmas of the ten directions should be known to be like this. It is like a confused person who thinks east is west, but in reality, (the direction) has not changed. Sentient beings are also like this, because of the delusion of ignorance, they think the mind is moving, but in reality, the mind is not moving. If one knows that the moving mind is neither arising nor ceasing, then one can enter the gate of true thusness.
Mahayana Treatise on Awakening of Faith, Volume 1 Taisho Tripitaka, Volume 32, No. 1667, Mahayana Treatise on Awakening of Faith
Mahayana Treatise on Awakening of Faith, Volume 2
Composed by Bodhisattva Asvaghosa
Translated by Tripiṭaka Master Śikṣānanda of Khotan of the Great Zhou Dynasty under Imperial Decree
The method of counteracting wrong views is: all wrong views arise from the attachment to the self. If one is free from the attachment to the self, there will be no wrong views. There are two kinds of attachment to the self: attachment to the self of person and attachment to the self of dharma. The attachment to the self of person, according to the views of ordinary people, has five kinds. The first kind, as it is said in the sutras, the Dharmakaya of the Tathagata is ultimately quiescent and like empty space. Ordinary foolish people, upon hearing this, do not understand its meaning and cling to the idea that the nature of the Tathagata is the same as empty space, constant, pervasive, and ever-present. To eliminate this clinging, it is explained that the characteristic of empty space is merely a differentiation and is in reality unattainable. Because there is seeing and there is opposition, with respect to all forms, the mind differentiates and therefore it is called empty space. Since form is merely a differentiation of the deluded mind, it should be known that empty space also has no self-nature. All realms are merely the
所分別。若離妄心即境界相滅。唯真如心無所不遍。此是如來自性如虛空義。非謂如空是常是有。二者如經中說。一切世法皆畢竟空。乃至涅槃真如法亦畢竟空。本性如是離一切相。凡愚聞之不解其義。即執涅槃真如法唯空無物。為除彼執明真如法身自體不空。具足無量性功德故。
三者如經中說。如來藏具足一切諸性功德不增不減。凡愚聞已不解其義。則執如來藏有色心法自相差別。為除此執。明以真如本無染法差別。立有無邊功德相。非是染相。四者如經中說。一切世間諸雜染法。皆依如來藏起。一切法不異真如。凡愚聞之不解其義。則謂如來藏具有一切世間染法。為除此執。明如來藏從本具有過恒沙數清凈功德不異真如。過恒沙數煩惱染法。唯是妄有本無自性。從無始來未曾暫與如來藏相應。若如來藏染法相應。而令證會息妄染者。無有是處。
五者如經中說。依如來藏有生死得涅槃。凡愚聞之不知其義。則謂依如來藏生死有始。以見始故復謂涅槃有其終盡。為除此執。明如來藏無有初際。無明依之生死無始。若言三界外更有眾生始起者。是外道經中說。非是佛教。以如來藏無有後際。證此永斷生死種子。得於涅槃亦無後際。依人我見四種見生。是故於此安立彼四。
法我見者。以二乘鈍根
【現代漢語翻譯】 現代漢語譯本： 這些就是（需要辨別的）種種差別。如果離開虛妄的心，那麼境界相就會消滅。只有真如心無所不在。這就是如來自性如同虛空的意義。並非說如同虛空一樣是常有的存在。這兩種情況就像經中所說，一切世間法都畢竟空，乃至涅槃真如法也畢竟空，其本性就是這樣，遠離一切相。凡夫愚人聽了不理解其中的意義，就執著于涅槃真如法只是空無一物。爲了消除這種執著，說明真如法身自體不空，具足無量的自性功德。 第三種情況就像經中所說，如來藏（Tathagatagarbha，如來所具有的覺悟的潛能）具足一切諸自性功德，不增不減。凡夫愚人聽了不理解其中的意義，就執著于如來藏有色心法自相差別。爲了消除這種執著，說明真如本來沒有染污法的差別，建立有無邊的功德相，不是染污的相。第四種情況就像經中所說，一切世間諸雜染法，都依如來藏而生起，一切法不異於真如。凡夫愚人聽了不理解其中的意義，就認為如來藏具有一切世間染法。爲了消除這種執著，說明如來藏從本來就具有過恒河沙數清凈功德，不異於真如。過恒河沙數煩惱染法，只是虛妄存在，本來沒有自性，從無始以來未曾暫時與如來藏相應。如果如來藏與染法相應，而能證悟息滅虛妄染污，這是不可能的。 第五種情況就像經中所說，依靠如來藏有生死，才能得到涅槃（Nirvana，解脫）。凡夫愚人聽了不理解其中的意義，就認為依靠如來藏生死有開始，因為見到有開始，又認為涅槃有終結。爲了消除這種執著，說明如來藏沒有初始的邊際，無明（Avidya，無知）依靠它，生死沒有開始。如果說三界之外更有眾生開始生起，這是外道經中所說，不是佛教。因為如來藏沒有後來的邊際，證悟這個就能永遠斷除生死種子，得到的涅槃也沒有後來的邊際。依靠人我見四種見產生，因此在這裡安立這四種。 法我見（Dharma-atma-drishti，對法的自我執著）者，以二乘鈍根（Hinayana，小乘）
【English Translation】 English version: These are the various distinctions (that need to be discerned). If the deluded mind is abandoned, then the appearances of the objective world will cease. Only the true mind of Thusness is all-pervasive. This is the meaning of the Tathagata's (Tathagata, 'Thus Come One' or Buddha) self-nature being like empty space. It does not mean that it is constantly existent like empty space. The two cases are like what is said in the sutras: all worldly dharmas are ultimately empty, even Nirvana (Nirvana, liberation) and the Dharma of Thusness are ultimately empty. Their inherent nature is such, being apart from all appearances. Ordinary fools hear this and do not understand its meaning, and thus cling to the idea that Nirvana and the Dharma of Thusness are merely empty and devoid of anything. To eliminate this clinging, it is explained that the self-nature of the Dharma-body of Thusness is not empty, but is complete with limitless qualities of self-nature. The third case is like what is said in the sutras: the Tathagatagarbha (Tathagatagarbha, the potential for enlightenment inherent in all beings) is complete with all qualities of self-nature, neither increasing nor decreasing. Ordinary fools hear this and do not understand its meaning, and thus cling to the idea that the Tathagatagarbha has the self-differentiating characteristics of the dharmas of form and mind. To eliminate this clinging, it is explained that Thusness originally has no differentiation of defiled dharmas, and that the aspect of limitless qualities is established, which is not a defiled aspect. The fourth case is like what is said in the sutras: all the various defiled dharmas of the world arise dependent on the Tathagatagarbha, and all dharmas are not different from Thusness. Ordinary fools hear this and do not understand its meaning, and thus think that the Tathagatagarbha possesses all the defiled dharmas of the world. To eliminate this clinging, it is explained that the Tathagatagarbha originally possesses pure qualities of merit and virtue exceeding the sands of the Ganges River, which are not different from Thusness. The defiled dharmas of afflictions exceeding the sands of the Ganges River are merely illusory and have no inherent nature, and from beginningless time have never been associated with the Tathagatagarbha even for a moment. If the Tathagatagarbha were associated with defiled dharmas, and could then realize the cessation of delusion and defilement, there would be no such possibility. The fifth case is like what is said in the sutras: dependent on the Tathagatagarbha, there is birth and death, and then Nirvana is attained. Ordinary fools hear this and do not understand its meaning, and thus think that dependent on the Tathagatagarbha, birth and death have a beginning. Because they see a beginning, they also think that Nirvana has an end. To eliminate this clinging, it is explained that the Tathagatagarbha has no initial limit, and that ignorance (Avidya, ignorance) relies on it, so birth and death have no beginning. If it is said that there are beings outside the Three Realms who begin to arise, this is what is said in the sutras of non-Buddhist paths, and is not Buddhism. Because the Tathagatagarbha has no later limit, realizing this will forever cut off the seeds of birth and death, and the Nirvana attained also has no later limit. The four views arise dependent on the view of self and others, therefore these four are established here. The Dharma-atma-drishti (Dharma-atma-drishti, clinging to the self of dharmas) is held by those of dull faculties in the Two Vehicles (Hinayana, Small Vehicle)
。世尊。但為說人無我。彼人便於五蘊生滅畢竟執著。怖畏生死妄取涅槃。為除此執。明五蘊法本性不生。不生故亦無有滅。不滅故本來涅槃。若究竟離分別執著。則知一切染法凈法皆相待立。是故當知。一切諸法從本已來。非色非心非智非識非無非有。畢竟皆是不可說相。而有言說示教之者。皆是如來善巧方便。假以言語引導眾生。令舍文字入于真實。若隨言執義增妄分別。不生實智不得涅槃。
分別修行正道相者。謂一切如來得道正因。一切菩薩發心修習。令現前故。略說發心有三種相。一信成就發心。二解行發心。三證發心。信成就發心者。依何位修何行。得信成就堪能發心。當知是人依不定聚。以法熏習善根力故。深信業果行十善道。厭生死苦求無上覺。值遇諸佛及諸菩薩。承事供養修行諸行。經十千劫信乃成就。從是已后。或以諸佛菩薩教力。或以大悲。或因正法將欲壞滅。以護法故而能發心。既發心已入正定聚畢竟不退。住佛種性勝因相應。或有眾生。久遠已來善根微少。煩惱深厚覆其心故。雖值諸佛及諸菩薩承事供養。唯種人天受生種子。或種二乘菩提種子。或有雖求大菩提道。然根不定或進或退。或有值佛及諸菩薩供養承事修行諸行。未得滿足十千大劫。中間遇緣而發於心。遇何等緣。所謂或
【現代漢語翻譯】 現代漢語譯本： 世尊，如果只是爲了說明人無我（anatta），那人就會對五蘊（five skandhas）的生滅變化產生極端的執著，因為害怕生死而錯誤地追求涅槃（Nirvana）。爲了消除這種執著，應當闡明五蘊的法性本不生，因為不生，所以也沒有滅，因為不滅，所以本來就是涅槃。如果能夠徹底遠離分別和執著，就會明白一切染法和凈法都是相對而存在的。因此應當明白，一切諸法從根本上來說，既不是色（rupa），也不是心（citta），不是智（jnana），也不是識（vijnana），既不是無，也不是有，最終都是不可言說的狀態。而那些用語言來開示教導的人，都是如來（Tathagata）善巧方便的運用，假借語言來引導眾生，使他們捨棄文字而進入真實。如果執著于語言的字面意義，增加虛妄的分別，就不能產生真實的智慧，也無法證得涅槃。
分別修行正道之相，是指一切如來證得菩提的正因，也是一切菩薩發心修習，使其得以顯現的原因。簡略地說，發心有三種相：一是信成就發心，二是解行發心，三是證發心。信成就發心是指，依據什麼位階，修習什麼行，才能獲得信成就，堪能發心？應當知道，這種人依于不定聚，因為受到佛法的熏習和善根的力量，深信業果，奉行十善道，厭惡生死的痛苦，追求無上覺悟。他們值遇諸佛和諸菩薩，承事供養，修行各種善行，經過一萬個大劫，信心才得以成就。從那以後，或者因為諸佛菩薩的教導力量，或者因為大悲心，或者因為正法將要衰敗，爲了護持佛法而能夠發心。一旦發心，就進入正定聚，畢竟不會退轉，安住于與佛種性相應的殊勝因緣。或者有些眾生，因為久遠以來善根微少，煩惱深厚覆蓋了他們的心，即使值遇諸佛和諸菩薩，承事供養，也只是種下人天受生的種子，或者種下二乘菩提的種子。或者有些人雖然追求大菩提道，但根基不定，時進時退。或者有些人值遇佛和諸菩薩，供養承事，修行各種善行，但還沒有滿足一萬個大劫，中間遇到因緣而發心。遇到什麼樣的因緣呢？那就是或者...
【English Translation】 English version: World Honored One, if you only explain the non-self (anatta) of persons, those people will then cling to the arising and ceasing of the five aggregates (five skandhas), fearing birth and death and falsely grasping at Nirvana (Nirvana). To eliminate this clinging, it should be clarified that the nature of the five aggregates is originally unborn. Because it is unborn, it is also without cessation. Because it is without cessation, it is originally Nirvana. If one completely abandons discriminatory clinging, then one will know that all defiled and pure dharmas exist in dependence on each other. Therefore, it should be known that all dharmas, from the very beginning, are neither form (rupa) nor mind (citta), neither wisdom (jnana) nor consciousness (vijnana), neither non-being nor being, and are ultimately inexpressible. Those who use language to teach and guide are using the skillful means of the Tathagata (Tathagata), using language to guide sentient beings, causing them to abandon words and enter into reality. If one clings to the literal meaning of words and increases false discriminations, one will not generate true wisdom and will not attain Nirvana.
Distinguishing the characteristics of practicing the right path refers to the correct cause for all Tathagatas to attain enlightenment, and it is also the reason why all Bodhisattvas generate the aspiration for enlightenment and cultivate it, so that it can manifest. Briefly speaking, there are three aspects of generating the aspiration for enlightenment: first, generating the aspiration based on the accomplishment of faith; second, generating the aspiration based on understanding and practice; and third, generating the aspiration based on realization. Generating the aspiration based on the accomplishment of faith refers to: based on what stage, practicing what conduct, can one obtain the accomplishment of faith and be capable of generating the aspiration? It should be known that such a person relies on the undetermined group, and because of the influence of the Dharma and the power of good roots, deeply believes in karmic consequences, practices the ten virtuous paths, detests the suffering of birth and death, and seeks unsurpassed enlightenment. They encounter Buddhas and Bodhisattvas, serve and make offerings, and cultivate various practices. After ten thousand great kalpas, faith is accomplished. From then on, either because of the teaching power of the Buddhas and Bodhisattvas, or because of great compassion, or because the True Dharma is about to be destroyed, they are able to generate the aspiration for enlightenment in order to protect the Dharma. Once the aspiration is generated, they enter the determined group and will never regress, abiding in the excellent causes corresponding to the Buddha-nature. Or there are sentient beings who, because their good roots have been meager for a long time and their afflictions are deep and cover their minds, even if they encounter Buddhas and Bodhisattvas, serve and make offerings, they only plant the seeds for being born as humans or gods, or plant the seeds for the Bodhi of the two vehicles. Or some people, although they seek the Great Bodhi path, their roots are undetermined, sometimes advancing and sometimes retreating. Or some people encounter Buddhas and Bodhisattvas, make offerings and serve them, and cultivate various practices, but have not yet fulfilled ten thousand great kalpas, and in the meantime, they encounter conditions and generate the aspiration for enlightenment. What kind of conditions do they encounter? That is, either...
見佛形相。或供養眾僧。或二乘所教。或見他發心。此等發心皆悉未定。若遇惡緣或時退墮二乘地故。
複次信成就發心。略說有三。一發正直心。如理正念真如法故。二發深重心。樂集一切諸善行故。三發大悲心。愿拔一切眾生苦故。問一切眾生一切諸法皆同一法界。無有二相。據理但應正念真如。何假復修一切善行救一切眾生。
答不然。如摩尼寶本性明潔在礦穢中。假使有人勤加憶念。而不作方便不施功力。欲求清凈終不可得。真如之法亦復如是。體雖明潔具足功德。而被無邊客塵所染。假使有人勤加憶念。而不作方便不修諸行。欲求清凈終無得理。是故要當集一切善行救一切眾生。離彼無邊客塵垢染顯現真法。
彼方便行略有四種。一行根本方便。謂觀一切法本性無生。離於妄見不住生死。又觀一切法因緣和合業果不失。起于大悲修諸善行。攝化眾生不住涅槃。以真如離於生死涅槃相故。此行隨順以為根本。是名行根本方便。二能止息方便所謂慚愧及以悔過。此能止息一切惡法令不增長。以真如離一切過失相故。隨順真如止息諸惡。是名能止息方便。三生長善根方便。謂於三寶所起愛敬心。尊重供養頂禮稱讚。隨喜勸請正信增長。乃至志求無上菩提。為佛法僧威力所護。業障清凈善根不退
【現代漢語翻譯】 現代漢語譯本 見到佛的形像，或者供養眾僧（sangha，佛教僧團），或者依二乘（sravaka-yana and pratyeka-buddha-yana，聲聞乘和緣覺乘，小乘佛教的兩種主要流派）的教導修行，或者見到他人發起菩提心。這些發心都尚未確定，如果遇到惡劣的因緣，有時會退墮到二乘的境界。
其次，信成就的發心，簡略地說有三種：一是發起正直心，如理如實地正念真如法（tathata，事物的真實本性）；二是發起深重心，樂於積聚一切善行；三是發起大悲心，愿拔除一切眾生的痛苦。問：一切眾生、一切諸法都同一於法界（dhatu，宇宙萬物的本體），沒有兩種不同的相狀。按照道理，只應當正念真如，為什麼還要修一切善行、救一切眾生呢？
答：不是這樣的。比如摩尼寶（mani，如意寶珠）的本性本來是明亮潔凈的，但卻在礦石的污穢之中。假使有人勤奮地憶念它，卻不採取任何方法，不施加任何力量，想要得到清凈，終究是不可能得到的。真如之法也是這樣，本體雖然明亮潔凈，具足一切功德，卻被無邊的客塵所染污。假使有人勤奮地憶念它，卻不採取任何方法，不修習各種善行，想要得到清凈，終究是沒有道理的。所以一定要積聚一切善行，救度一切眾生，離開那無邊的客塵垢染，才能顯現真如之法。
那些方便之行，簡略地說有四種：一是行根本方便，就是觀察一切法的本性是無生的，遠離虛妄的見解，不執著于生死；又觀察一切法是因緣和合而成的，業果不會喪失，生起大悲心，修習各種善行，攝受教化眾生，不執著于涅槃（nirvana，解脫）。因為真如遠離生死涅槃的相狀。以這種行為作為隨順真如的根本，這叫做行根本方便。二是能止息方便，就是慚愧和悔過。這能止息一切惡法，使它們不再增長。因為真如遠離一切過失的相狀，隨順真如而止息各種惡行，這叫做能止息方便。三是增長善根方便，就是對於三寶（triratna，佛、法、僧）所生起的愛敬心，尊重供養，頂禮稱讚，隨喜勸請，正信增長，乃至立志尋求無上菩提（anuttara-samyak-sambodhi，無上正等正覺），為佛法僧的威力所護佑，業障清凈，善根不退。
【English Translation】 English version Seeing the Buddha's form, or making offerings to the Sangha (Buddhist monastic community), or practicing according to the teachings of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana, the Hearer Vehicle and the Solitary Buddha Vehicle, the two main schools of Hinayana Buddhism), or seeing others generate the Bodhi mind. These mind-generations are all uncertain; if encountering adverse conditions, they may sometimes regress to the stage of the Two Vehicles.
Furthermore, the mind-generation of faith-accomplishment can be briefly described in three ways: First, generating an upright mind, rightly and truly contemplating the Suchness-Dharma (Tathata, the true nature of things); second, generating a profound mind, delighting in accumulating all good deeds; third, generating a great compassionate mind, vowing to liberate all sentient beings from suffering. Question: All sentient beings and all dharmas are identical within the Dharma-realm (Dhatu, the essence of all things in the universe), without two different aspects. According to principle, one should only rightly contemplate Suchness. Why is it necessary to cultivate all good deeds and save all sentient beings?
Answer: It is not so. For example, a Mani jewel (Mani, wish-fulfilling jewel) is inherently bright and pure, but it is in the filth of the ore. If someone diligently remembers it but does not take any measures or exert any effort, wanting to obtain purity will ultimately be impossible. The Dharma of Suchness is also like this; although its essence is bright and pure, complete with all merits, it is defiled by boundless adventitious dust. If someone diligently remembers it but does not take any measures or cultivate various good deeds, wanting to obtain purity will ultimately be unreasonable. Therefore, it is necessary to accumulate all good deeds, save all sentient beings, and depart from that boundless adventitious dust and defilement in order to reveal the True Dharma.
Those expedient practices can be briefly described in four ways: First, the fundamental expedient practice, which is to observe that the nature of all dharmas is unborn, to be free from deluded views, and not to dwell in birth and death; and also to observe that all dharmas are formed by the aggregation of causes and conditions, that karmic consequences are not lost, to generate great compassion, to cultivate various good deeds, to gather and transform sentient beings, and not to dwell in Nirvana (liberation). Because Suchness is apart from the aspects of birth, death, and Nirvana. Taking this practice as the foundation for following Suchness is called the fundamental expedient practice. Second, the expedient of cessation, which is shame and remorse. This can stop all evil dharmas, preventing them from growing. Because Suchness is apart from the aspects of all faults, following Suchness to stop all evil deeds is called the expedient of cessation. Third, the expedient of growing good roots, which is the loving and respectful mind generated towards the Three Jewels (Triratna, Buddha, Dharma, Sangha), respectful offerings, prostrations, praise, rejoicing, encouragement, and the growth of right faith, even aspiring to seek unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), protected by the power of the Buddha, Dharma, and Sangha, with karmic obstacles purified and good roots not regressing.
。以真如離一切障具一切功德故。隨順真如修行善業。是名生長善根方便。四大愿平等方便。謂發誓愿盡未來際。平等救拔一切眾生。令其安住無餘涅槃。以知一切法本性無二故。彼此平等故。究竟寂滅故。隨順真如此三種相發大誓願。是名大愿平等方便。
菩薩如是發心之時。則得少分見佛法身。能隨願力現八種事。謂從兜率天宮來下入胎住胎出。胎出家成佛轉法輪般涅槃。然猶未得名為法身。以其過去無量世來有漏之業未除斷故。或由惡業受于微苦。願力所持非久被系。有經中說。信成就發心菩薩。或有退墮惡趣中者。此為初學心多懈怠不入正位。以此語之令增勇猛非如實說。
又此菩薩一發心后。自利利他修諸苦行。心無怯弱尚不畏墮二乘之地。況于惡道。若聞無量阿僧祇劫勤修種種難行苦行方始得佛。不驚不怖。何況有起二乘之心及墮惡趣。以決定信一切諸法從本已來性涅槃故。解行發心者當知轉勝。初無數劫將欲滿故。于真如中得深解故。修一切行皆無著故。此菩薩知法性離慳貪相是清凈施度。隨順修行檀那波羅蜜。知法性離五欲境無破戒相是清凈戒度。隨順修行尸羅波羅蜜。知法性無有苦惱離瞋害相是清凈忍度。隨順修行羼提波羅蜜。知法性離身心相無有懈怠是清凈進度。隨順修行毗梨耶波
【現代漢語翻譯】 現代漢語譯本：因為真如遠離一切障礙，具足一切功德，所以隨順真如修行善業，這叫做增長善根的方便。四大愿平等方便，是指發誓愿直到未來際，平等救拔一切眾生，使他們安住于無餘涅槃（沒有任何剩餘的涅槃狀態）。因為知道一切法的本性沒有差別，彼此平等，究竟寂滅，隨順真如的這三種相而發大誓願，這叫做大愿平等方便。 菩薩這樣發心的時候，就能得到少分佛法身，能夠隨願力顯現八種事蹟，即從兜率天宮（欲界天之一，彌勒菩薩所在之處）來下，入胎、住胎、出胎，出家、成佛、轉法輪（傳播佛法）、般涅槃（完全的涅槃）。然而還不能被稱為法身，因為過去無量世以來的有漏之業（受煩惱影響的行為）還沒有斷除。或者因為惡業而承受輕微的痛苦，但由於願力的支援，不會被束縛很久。有經中說，信成就發心的菩薩，或者有退墮到惡趣（不好的輪迴道）中的。這是因為初學者心多懈怠，沒有進入正確的地位。用這樣的話來使他們增加勇猛，並非如實之說。 又，這位菩薩一旦發心之後，自利利他，修習各種苦行，內心沒有怯弱，尚且不畏懼墮入二乘（聲聞乘和緣覺乘）之地，更何況是惡道。如果聽說要經過無量阿僧祇劫（極長的時間單位）勤奮修習種種難行的苦行才能成佛，也不會驚慌恐懼。更何況會生起二乘之心以及墮入惡趣。因為決定相信一切諸法從本來就是性涅槃的緣故。解行發心者應當知道會更加殊勝，因為最初無數劫將要圓滿的緣故，在真如中得到深刻理解的緣故，修習一切行都沒有執著的緣故。這位菩薩知道法性遠離慳貪之相，是清凈的施捨度，隨順修行檀那波羅蜜（佈施的完美）。知道法性遠離五欲之境，沒有破戒之相，是清凈的戒度，隨順修行尸羅波羅蜜（持戒的完美）。知道法性沒有苦惱，遠離嗔恨傷害之相，是清凈的忍度，隨順修行羼提波羅蜜（忍耐的完美）。知道法性遠離身心之相，沒有懈怠，是清凈的進度，隨順修行毗梨耶波
【English Translation】 English version: Because the True Thusness (Tathata) is apart from all obstacles and possesses all merits, practicing good deeds in accordance with the True Thusness is called a skillful means for growing good roots. The equal skillful means of the Four Great Vows refers to making vows to liberate all sentient beings equally until the end of the future, enabling them to abide in Nirvana without remainder (Nirupadhisesa-nirvana). Because one knows that the inherent nature of all dharmas is without difference, equal to each other, and ultimately quiescent, making great vows in accordance with these three aspects of the True Thusness is called the equal skillful means of the Great Vow. When a Bodhisattva generates such a mind, they will attain a small portion of the Dharma-body of the Buddha and be able to manifest eight kinds of events according to their vows, namely, coming down from the Tushita Heaven (one of the heavens in the desire realm, where Bodhisattva Maitreya resides), entering the womb, dwelling in the womb, emerging from the womb, renouncing the household life, attaining Buddhahood, turning the wheel of Dharma (spreading the Buddha's teachings), and entering Parinirvana (complete Nirvana). However, they still cannot be called the Dharma-body because the defiled karma (actions influenced by afflictions) from countless past lives has not been eradicated. Or, due to evil karma, they may experience slight suffering, but because of the support of their vows, they will not be bound for long. Some sutras say that a Bodhisattva who has generated the mind of faith may fall into evil realms (unfavorable realms of rebirth). This is because beginners are often lazy and do not enter the correct position. These words are meant to encourage them to increase their vigor, not as a statement of reality. Furthermore, once this Bodhisattva generates the mind of enlightenment, they benefit themselves and others, practicing various ascetic practices without weakness in their mind, not even fearing falling into the stage of the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana), let alone evil paths. If they hear that it takes countless asamkhya-kalpas (extremely long units of time) of diligent practice of various difficult ascetic practices to attain Buddhahood, they will not be alarmed or afraid. How much less would they generate the mind of the Two Vehicles or fall into evil realms, because they have firm faith that all dharmas are inherently in Nirvana from the beginning. Those who generate the mind of understanding and practice should know that they will become even more superior because the initial countless kalpas are about to be completed, because they have gained a deep understanding of the True Thusness, and because they practice all actions without attachment. This Bodhisattva knows that the nature of Dharma is free from the aspect of stinginess, which is the pure perfection of giving, and practices Dana Paramita (perfection of giving) in accordance with it. Knowing that the nature of Dharma is free from the realm of the five desires and has no aspect of breaking precepts, it is the pure perfection of morality, and practices Sila Paramita (perfection of morality) in accordance with it. Knowing that the nature of Dharma has no suffering and is free from the aspect of anger and harm, it is the pure perfection of patience, and practices Ksanti Paramita (perfection of patience) in accordance with it. Knowing that the nature of Dharma is free from the aspect of body and mind and has no laziness, it is the pure perfection of diligence, and practices Virya Para
羅蜜。知法性無動無亂是清凈禪度。隨順修行禪那波羅蜜。知法性離諸癡闇是清凈慧度。隨順修行般若波羅蜜。
證發心者。從凈心地乃至菩薩究竟地證何境界。所謂真如。以依轉識說為境界。而實證中無境界相。此菩薩以無分別智。證離言說真如法身故。能於一念遍往十方一切世界。供養諸佛請轉法輪。唯為眾生而作利益不求聽受美妙音詞。或為怯弱眾生故示大精進。超無量劫速成正覺。或為懈怠眾生故。經于無量阿僧祇劫。久修苦行方始成佛。如是示現無數方便。皆為饒益一切眾生。而實菩薩種性諸根發心作證。皆悉同等無超過法。決定皆經三無數劫成正覺故。但隨眾生世界不同。所見所聞根欲性異。示所修行種種差別。此證發心中有三種心。一真心。無有分別故。二方便心。任運利他故。三業識心。微細起滅故。
又此菩薩福德智慧二種莊嚴悉圓滿已。於色究竟得一切世間最尊勝身。以一念相應慧。頓拔無明根。具一切種智。任運而有不思議業。於十方無量世界普化眾生。
問虛空無邊故世界無邊。世界無邊故眾生無邊。眾生無邊故心行差別亦復無邊。如是境界無有齊限難知難解。若無明斷永無心相。云何能了一切種。成一切種智。
答一切妄境從本已來理實唯一心為性。一切眾生執
【現代漢語翻譯】 現代漢語譯本：羅蜜（Pāramitā，到彼岸）。了知法性不動不亂，是清凈的禪度（Dhyāna Pāramitā，禪定到彼岸）。隨順修行禪那波羅蜜（Dhyāna Pāramitā）。了知法性遠離一切愚癡黑暗，是清凈的慧度（Prajñā Pāramitā，智慧到彼岸）。隨順修行般若波羅蜜（Prajñā Pāramitā）。
證得發心者，從凈心地乃至菩薩究竟地，證得何種境界？所謂真如（Tathātā，如實）。因為依據轉識（Vijñāna，轉變的意識）而說為境界，但實際上證悟之中沒有境界之相。這位菩薩以無分別智（Nirvikalpa-jñāna，無分別的智慧），證得遠離言說的真如法身（Dharmakāya，法性之身），所以能在一念之間遍往十方一切世界，供養諸佛，請轉法輪。只為眾生而作利益，不求聽受美妙的音詞。或者爲了怯弱的眾生，示現大精進，超越無量劫，迅速成就正覺。或者爲了懈怠的眾生，經過無量阿僧祇劫，長久修行苦行，方才成佛。如此示現無數方便，都是爲了饒益一切眾生。而實際上菩薩種性、諸根、發心、作證，都完全相同，沒有超過之法。決定都經過三大阿僧祇劫成就正覺。只是隨著眾生世界不同，所見所聞、根器慾望、性情各異，示現所修行的種種差別。這證得發心中有三種心：一、真心，沒有分別的緣故；二、方便心，自然而然利益他人的緣故；三、業識心，微細生滅的緣故。
又這位菩薩福德智慧兩種莊嚴都圓滿后，在色究竟天（Akaniṣṭha，最高色界天）得到一切世間最尊勝的身。以一念相應慧，頓然拔除無明（Avidyā，無明）之根，具足一切種智（Sarvākārajñāna，對一切事物和現象的智慧），自然而然具有不可思議的業用，在十方無量世界普遍教化眾生。
問：虛空無邊所以世界無邊，世界無邊所以眾生無邊，眾生無邊所以心行差別也無邊。這樣的境界沒有邊際，難以知曉難以理解。如果無明斷盡，永遠沒有心相，如何能夠了解一切種，成就一切種智？
答：一切虛妄的境界從本來就是理體上唯一，以心為自性。一切眾生執...
【English Translation】 English version: Pāramitā (to the other shore). Knowing that the nature of Dharma is unmoving and undisturbed is the pure Dhyāna Pāramitā (perfection of meditation). Following and cultivating Dhyāna Pāramitā. Knowing that the nature of Dharma is free from all ignorance and darkness is the pure Prajñā Pāramitā (perfection of wisdom). Following and cultivating Prajñā Pāramitā.
For those who have attained the arising of the aspiration for enlightenment, what state is attained from the pure mind ground up to the ultimate stage of a Bodhisattva? It is what is called Tathātā (suchness). Because it is spoken of as a state based on the transformed consciousness (Vijñāna), but in actual realization, there is no characteristic of a state. This Bodhisattva, with non-discriminating wisdom (Nirvikalpa-jñāna), realizes the Dharmakāya (Dharma body) of suchness that is beyond words, and therefore can, in a single thought, travel to all worlds in the ten directions, make offerings to all Buddhas, and request the turning of the Dharma wheel. They only act for the benefit of sentient beings, not seeking to hear beautiful sounds and words. Or, for timid sentient beings, they demonstrate great diligence, surpassing countless kalpas, and quickly attain perfect enlightenment. Or, for lazy sentient beings, they spend countless asamkhya kalpas, cultivating ascetic practices for a long time before becoming a Buddha. They manifest countless expedient means in this way, all for the benefit of all sentient beings. But in reality, the Bodhisattva nature, faculties, arising of aspiration, and attainment are all the same, with no surpassing Dharma. They are all destined to attain perfect enlightenment after three countless kalpas. It is only that, depending on the different worlds of sentient beings, their perceptions, hearing, faculties, desires, and natures differ, and they demonstrate various differences in their cultivation. In this attainment of the arising of aspiration, there are three types of mind: first, the true mind, because it is without discrimination; second, the expedient mind, because it naturally benefits others; third, the karmic consciousness mind, because it subtly arises and ceases.
Furthermore, after this Bodhisattva has fully perfected both the adornments of merit and wisdom, they attain the most supreme body in all the worlds in the Akaniṣṭha (highest form realm heaven). With the wisdom of a single thought in accordance, they instantly uproot the root of ignorance (Avidyā), possess all-knowing wisdom (Sarvākārajñāna), and naturally have inconceivable activities, universally transforming sentient beings in the countless worlds of the ten directions.
Question: Because space is boundless, the worlds are boundless. Because the worlds are boundless, sentient beings are boundless. Because sentient beings are boundless, the differences in mental activities are also boundless. Such a state has no limits and is difficult to know and understand. If ignorance is cut off and there is no longer any aspect of mind, how can one understand all things and attain all-knowing wisdom?
Answer: All illusory states are fundamentally one in principle from the beginning, with mind as their nature. All sentient beings cling...
著妄境。不能得知一切諸法第一義性。諸佛如來無有執著。則能現見諸法實性。而有大智顯照一切染凈差別。以無量無邊善巧方便。隨其所應利樂眾生。是故妄念心滅。了一切種成一切種智。
問若諸佛有無邊方便。能於十方任運利益諸眾生者。何故眾生不常見佛。或睹神變。或聞說法。
答如來實有如是方便。但要待眾生其心清凈。乃為現身。如鏡有垢色像不現。垢除則現。眾生亦爾。心未離垢。法身不現。離垢則現。云何修習信分。此依未入正定眾生說。何者為信心。云何而修習。信有四種。一信根本。謂樂念真如法故。二信佛具足無邊功德。謂常樂頂禮恭敬供養。聽聞正法如法修行。迴向一切智故。三信法有大利益。謂常樂修行諸波羅蜜故。四信正行僧。謂常供養諸菩薩眾正修自利利他行故。修五門行。能成此信。所謂施門。戒門。忍門。精進門。止觀門。云何修施門。謂若見眾生來從乞求。以己資財隨力施與。舍自慳著令其歡喜。若見眾生危難逼迫。方便救濟令無怖畏。若有眾生而來求法。以己所解隨宜為說。修行如是三種施時。不為名聞不求利養。亦不貪著世間果報。但念自他利益安樂。迴向阿耨多羅三藐三菩提。
云何修戒門。所謂在家菩薩當離殺生偷盜邪淫妄言兩舌惡口綺語慳貪瞋
【現代漢語翻譯】 現代漢語譯本：執著于虛妄的境界，就無法得知一切諸法的第一義性（諸法最根本的真實性質）。諸佛如來沒有執著，才能現見諸法的真實本性，並且具有大智慧，能夠明晰地照見一切染污和清凈的差別，以無量無邊的善巧方便，根據眾生的根器和需要，利益和安樂他們。因此，當妄念止息，就能通達一切法，成就一切種智（佛的智慧）。
問：如果諸佛具有無邊的方便，能夠在十方世界隨意利益眾生，為什麼眾生不能經常見到佛，或者看到佛的神變，或者聽聞佛的說法呢？
答：如來確實具有這樣的方便，但需要等待眾生的心清凈，才會為他們顯現身形。就像鏡子有污垢，就無法顯現影像，污垢去除后才能顯現。眾生也是如此，心沒有離開污垢，法身（佛的真身）就不會顯現，離開污垢才會顯現。如何修習信根呢？這是針對尚未進入正定的眾生說的。什麼是信心？又該如何修習呢？信心有四種：一是信根本，即樂於憶念真如法（宇宙萬物的本性）；二是信佛具足無邊的功德，即常常樂於頂禮、恭敬、供養佛，聽聞正法，如法修行，並將功德迴向一切智；三是信法有大利益，即常常樂於修行諸波羅蜜（到達彼岸的方法）；四是信正行僧（如法修行的僧眾），即常常供養諸菩薩眾，正確地修行自利利他的行為。修習五門行，能夠成就這種信心，即施門、戒門、忍門、精進門、止觀門。如何修施門呢？即如果看到眾生前來乞求，就用自己的資財，根據自己的能力施捨給他們，捨棄自己的慳吝和執著，讓他們感到歡喜；如果看到眾生面臨危難和逼迫，就想方設法救濟他們，讓他們沒有恐懼；如果有眾生前來求法，就用自己所理解的，根據他們的需要為他們講解。修行這三種佈施時，不爲了名聞利養，也不貪著世間的果報，只想著利益自己和他人，使他們得到安樂，並將功德迴向阿耨多羅三藐三菩提（無上正等正覺）。
如何修戒門呢？即在家菩薩應當遠離殺生、偷盜、邪淫、妄言、兩舌、惡口、綺語、慳貪、瞋
【English Translation】 English version: Being attached to illusory realms, one cannot know the first principle of all dharmas (the most fundamental true nature of all things). The Tathagatas (Buddhas) have no attachments, so they can directly see the true nature of all dharmas and possess great wisdom to clearly illuminate the differences between all defilements and purity. With immeasurable and boundless skillful means, they benefit and bring joy to sentient beings according to their capacities and needs. Therefore, when delusional thoughts cease, one can understand all dharmas and achieve omniscience (the wisdom of the Buddha).
Question: If the Buddhas have boundless skillful means to benefit sentient beings in the ten directions at will, why do sentient beings not often see the Buddha, or witness their miraculous transformations, or hear their teachings?
Answer: The Tathagata truly has such skillful means, but it requires sentient beings to have a pure mind before appearing to them. Just as a mirror with dirt cannot reflect images, but when the dirt is removed, the images appear. Sentient beings are the same; if the mind has not been cleansed of defilements, the Dharmakaya (the true body of the Buddha) will not appear, but when defilements are removed, it will appear. How to cultivate the root of faith? This is spoken for sentient beings who have not yet entered into right concentration. What is faith? And how should it be cultivated? There are four types of faith: first, faith in the root, which is to delight in contemplating the Suchness (the true nature of the universe); second, faith that the Buddha possesses boundless merits, which is to always delight in bowing, respecting, making offerings to the Buddha, listening to the Dharma, practicing according to the Dharma, and dedicating the merits to omniscience; third, faith that the Dharma has great benefits, which is to always delight in practicing the Paramitas (methods to reach the other shore); fourth, faith in the Sangha (community of practitioners) who practice correctly, which is to always make offerings to the Bodhisattvas and correctly practice self-benefit and benefiting others. Cultivating the five gates of practice can accomplish this faith, namely the gate of generosity, the gate of precepts, the gate of patience, the gate of diligence, and the gate of cessation and contemplation. How to cultivate the gate of generosity? If you see sentient beings coming to beg, use your own resources to give to them according to your ability, abandoning your own stinginess and attachment, and making them happy. If you see sentient beings facing danger and oppression, find ways to help them, so that they have no fear. If there are sentient beings who come to seek the Dharma, use your own understanding to explain it to them according to their needs. When practicing these three types of giving, do not do it for fame or profit, nor be attached to worldly rewards, but only think of benefiting yourself and others, bringing them happiness, and dedicating the merits to Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment).
How to cultivate the gate of precepts? That is, a lay Bodhisattva should refrain from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle speech, greed, and anger.
嫉諂誑邪見。若出家者為欲折伏諸煩惱故。應離憒鬧常依寂靜。修習止足頭陀等行。乃至小罪心生大怖慚愧悔責。護持如來所制禁戒。不令見者有所譏嫌。能使眾生舍惡修善云何修忍門。所謂見惡不嫌遭苦不動。常樂觀察甚深句義。
云何修精進門。所謂修諸善行心不懈退。當念過去無數劫來。為求世間貪慾境界。虛受一切身心大苦。畢竟無有少分滋味。為令未來遠離此苦。應勤精進不生懈怠。大悲利益一切眾生。其初學菩薩雖修行信心。以先世來多有重罪惡業障故。或為魔邪所惱。或為世務所纏。或為種種病緣之所逼迫。如是等事為難非一。令其行人廢修善品。是故宜應勇猛精進。晝夜六時禮拜諸佛。供養讚歎懺悔勸請。隨喜迴向無上菩提。發大誓願無有休息。令惡障銷滅善根增長。云何修止觀門。謂息滅一切戲論境界是止義。明見因果生滅之相是觀義。初各別修漸次增長。至於成就任運雙行。其修止者。住寂靜處結加趺坐端身正意。不依氣息。不依形色。不依虛空。不依地水火風。乃至不依見聞覺知。一切分別想念皆除。亦遣除想以一切法不生不滅皆無相故。前心依境次舍于境。后念依心復舍於心。以心馳外境攝住內心。后復起心不取心相。以離真如不可得故。行住坐臥於一切時如是修行恒不斷絕。漸次得
【現代漢語翻譯】 現代漢語譯本：
要遠離嫉妒、諂媚、欺誑和邪見。如果出家是爲了折伏各種煩惱，就應該遠離喧鬧，常依止寂靜之處，修習知足、頭陀等苦行。乃至對於微小的罪過，心中都生起極大的恐懼，慚愧並懺悔責備自己，護持如來所制定的戒律，不讓見到的人有所譏諷嫌棄，能夠使眾生捨棄惡行修習善行。如何修習忍辱門？就是見到惡事不生嫌惡，遭遇痛苦而不動搖，常常樂於觀察甚深句義。 如何修習精進門？就是修習各種善行，內心不懈怠退縮。應當憶念過去無數劫以來，爲了追求世間的貪慾境界，虛妄地承受一切身心上的巨大痛苦，最終也沒有得到絲毫的滋味。爲了使未來遠離這些痛苦，應當勤奮精進，不生懈怠，以大悲心利益一切眾生。那些初學菩薩雖然修行信心，但由於前世以來積累了許多深重的罪惡業障，或者被魔邪所惱亂，或者被世俗事務所纏繞，或者被各種疾病因緣所逼迫，像這樣的事情不止一件，使得修行人荒廢了修習善品。因此，應該勇猛精進，晝夜六時禮拜諸佛，供養讚歎，懺悔勸請，隨喜迴向無上菩提，發起大誓願，沒有休息，使惡業障礙消滅，善根增長。如何修習止觀門？所謂息滅一切戲論境界就是止的含義，明瞭地見到因果生滅的相狀就是觀的含義。最初各自別修，逐漸增長，直到成就時，自然而然地止觀雙運。修習止的人，住在寂靜之處，結跏趺坐，端正身心，不依于氣息，不依于形色，不依于虛空，不依于地水火風，乃至不依于見聞覺知，一切分別想念都消除。也遣除『除想』這個想法，因為一切法不生不滅，都是無相的緣故。前一個心依于境界，接著捨棄這個境界；后一個念頭依於心，又捨棄這個心。因為心向外馳逐境界，所以要攝住內心；之後又生起心，但不取心相，因為離開真如是不可得的緣故。行住坐臥，在一切時都這樣修行，恒常不斷絕，逐漸得到...
【English Translation】 English version:
One should stay away from jealousy, flattery, deceit, and wrong views. If one renounces the household life in order to subdue all afflictions (煩惱, kleshas), one should stay away from noisy places and constantly rely on quietude, cultivating contentment, ascetic practices (頭陀, dhūta), and so on. Even for minor offenses, one should feel great fear in one's heart, be ashamed, repent, and blame oneself, upholding the precepts established by the Tathāgata (如來), not allowing those who see one to find fault or criticize, and enabling sentient beings to abandon evil and cultivate goodness. How does one cultivate the gate of patience (忍門, kshanti)? It means not disliking evil when seeing it, not being moved when encountering suffering, and constantly delighting in observing profound meanings. How does one cultivate the gate of diligence (精進門, virya)? It means cultivating all good deeds without laziness or retreat. One should remember that in countless past kalpas (劫, kalpas), in order to pursue worldly desires, one has vainly endured all kinds of great physical and mental suffering, without ultimately obtaining even a small amount of satisfaction. In order to keep the future away from these sufferings, one should diligently strive without laziness, benefiting all sentient beings with great compassion. Those who are newly learning as Bodhisattvas (菩薩, Bodhisattvas), although cultivating faith, may have heavy sins and karmic obstacles from past lives, or be troubled by demons and evil influences, or be entangled in worldly affairs, or be oppressed by various illnesses and conditions. Such things are not uncommon, causing practitioners to abandon the cultivation of good qualities. Therefore, one should be courageous and diligent, prostrating to all Buddhas (諸佛, Buddhas) during the six periods of the day and night, making offerings, praising, repenting, requesting, rejoicing, and dedicating merit towards unsurpassed Bodhi (菩提, bodhi), making great vows without rest, so that evil obstacles are extinguished and good roots are increased. How does one cultivate the gate of cessation and contemplation (止觀門, shamatha-vipashyana)? It means that ceasing all playful and discursive thoughts is the meaning of cessation (止, shamatha), and clearly seeing the characteristics of the arising and ceasing of cause and effect is the meaning of contemplation (觀, vipashyana). Initially, one cultivates them separately, gradually increasing them, until upon accomplishment, cessation and contemplation naturally occur together. Those who cultivate cessation should dwell in a quiet place, sit in the lotus position (結跏趺坐, padmasana), straighten their body and mind, not relying on breath, not relying on form, not relying on space, not relying on earth, water, fire, or wind, and not even relying on seeing, hearing, feeling, or knowing. All discriminating thoughts should be eliminated. One should also eliminate the thought of 'eliminating thoughts,' because all dharmas (法, dharmas) are neither arising nor ceasing, and are therefore without characteristics. The previous mind relies on an object, then abandons that object; the subsequent thought relies on the mind, then abandons that mind. Because the mind chases after external objects, one should restrain the inner mind; then one arises the mind again, but does not grasp the mind's appearance, because apart from Suchness (真如, tathata) it is unattainable. Walking, standing, sitting, and lying down, one should cultivate in this way at all times, constantly and without interruption, gradually attaining...
入真如三昧。究竟折伏一切煩惱。信心增長速成不退。若心懷疑惑誹謗不信。業障所纏我慢懈怠。如是等人所不能入。
複次依此三昧證法界相。知一切如來法身與一切眾生身平等無二皆是一相。是故說名一相三昧。若修習此三昧。能生無量三昧。以真如是一切三昧根本處故。或有眾生善根微少。為諸魔外道鬼神惑亂。或現惡形以怖其心。或示美色以迷其意。或現天形或菩薩形。乃至佛形相好莊嚴。或說總持或說諸度。或復演說諸解脫門。無怨無親無因無果。一切諸法畢竟空寂本性涅槃。或復令知過去未來及他心事。辯才演說無滯無斷。使其貪著名譽利養。或數瞋數喜。或多悲多愛。或恒樂昏寐。或久不睡眠。或身嬰疹疾。或性不勤策。或卒起精進即便休廢。或情多疑惑不生信受。或捨本勝行更修雜業。愛著世事溺情從好。或令證得外道諸定。一日二日乃至七日。住于定中得好飲食。身心適悅不饑不渴。或復勸令受女等色。或令其飲食乍少乍多。或使其形容或好或丑。若為諸見煩惱所亂。即便退失往昔善根。是故宜應審諦觀察。當作是念。此皆以我善根微薄業障厚重。為魔鬼等之所迷惑。如是知已。念彼一切皆唯是心。如是思惟剎那即滅。遠離諸相入真三昧。心相既離真相亦盡。從於定起諸見煩惱皆不現行。以
【現代漢語翻譯】 現代漢語譯本 進入真如三昧（Tathata-samadhi，證悟實相的禪定），最終降伏一切煩惱，信心增長迅速且永不退轉。如果心懷疑惑、誹謗不信，被業障纏繞、我慢懈怠，這樣的人是無法進入這種境界的。
更進一步說，依靠此三昧可以證悟法界之相（Dharmadhatu-lakshana，宇宙萬法的實相），了知一切如來的法身（Dharmakaya，佛的法性之身）與一切眾生的身平等無二，都是同一個相。因此，這被稱為一相三昧（Eka-lakshana-samadhi，證悟萬法一相的禪定）。如果修習此三昧，能生出無量的三昧，因為真如（Tathata，事物的真實如是性）是一切三昧的根本所在。
或者有些眾生善根微薄，容易被各種魔、外道、鬼神迷惑擾亂。他們或者顯現醜惡的形象來恐嚇其心，或者展示美好的色相來迷惑其意，或者顯現天人的形象，或者菩薩的形象，乃至佛的形象，相好莊嚴。或者宣說總持（Dharani，陀羅尼，總攝憶持之法），或者宣說各種波羅蜜（Paramita，到彼岸），或者進一步演說各種解脫之門，宣揚沒有怨親、沒有因果，一切諸法畢竟空寂，本性是涅槃（Nirvana，寂滅）。或者讓人知曉過去、未來以及他人的心思，辯才無礙，滔滔不絕，使其貪圖名譽利養，或者時常嗔怒，時常歡喜，或者多愁善感，多情多愛，或者總是喜歡昏睡，或者長期無法入眠，或者身上長滿疹子疾病，或者天性不勤奮努力，或者突然精進，隨即又停止廢棄，或者心中充滿疑惑，不生信受，或者捨棄原本殊勝的修行，轉而修習雜亂的法門，貪愛世間之事，沉溺於自己的喜好。
或者使人證得外道的各種禪定，一日兩日乃至七日，安住在禪定之中，得到美好的飲食，身心舒適愉悅，不感到飢餓口渴。或者勸誘其接受女色等等。或者使其飲食時少時多，或者使其容貌時好時丑。如果被各種見解和煩惱所擾亂，就會退失往昔的善根。因此，應該仔細觀察，應當這樣想：『這都是因為我善根微薄，業障深重，才會被魔鬼等等所迷惑。』這樣認識之後，觀想他們一切都只是自己的心所顯現。這樣思惟，剎那間就會消失，遠離各種表相，進入真正的三昧。當心相消失，真相也隨之消盡。從禪定中起來，各種見解和煩惱都不會再現行。因為...
【English Translation】 English version Entering the Tathata-samadhi (Samadhi of Suchness), one ultimately subdues all afflictions, and faith increases rapidly and irreversibly. Those who harbor doubts, slander, and disbelief, who are entangled by karmic obstacles, and who are arrogant and lazy, are unable to enter this state.
Furthermore, relying on this samadhi, one realizes the Dharmadhatu-lakshana (the characteristic of the Dharma Realm), knowing that the Dharmakaya (Dharma Body) of all Tathagatas is equal and non-dual with the bodies of all sentient beings, all being of one and the same nature. Therefore, it is called Eka-lakshana-samadhi (Samadhi of One Characteristic). If one cultivates this samadhi, it can generate countless samadhis, because Tathata (Suchness) is the fundamental source of all samadhis.
Or some beings have meager good roots and are easily confused and disturbed by various demons, heretics, ghosts, and spirits. They may manifest ugly forms to frighten their minds, or display beautiful appearances to delude their intentions, or appear as devas (gods), or bodhisattvas, or even as Buddhas, with adorned and auspicious features. They may expound dharanis (mantras), or the various paramitas (perfections), or further elaborate on various gates of liberation, proclaiming no enmity or kinship, no cause or effect, that all dharmas are ultimately empty and still, and that their inherent nature is Nirvana (extinction). Or they may enable one to know the past, future, and the minds of others, with eloquent and uninterrupted speech, causing one to crave fame, profit, and offerings, or to frequently become angry or joyful, or to be overly sentimental and affectionate, or to constantly indulge in drowsiness, or to be unable to sleep for long periods, or to be afflicted with rashes and diseases, or to be naturally unmotivated, or to suddenly become diligent and then abandon their efforts, or to be filled with doubts and unable to generate faith, or to abandon their original superior practice and instead engage in miscellaneous activities, loving worldly affairs and indulging in their desires.
Or they may cause one to attain various samadhis of external paths, remaining in samadhi for one or two days, or even seven days, obtaining fine food and drink, feeling comfortable and joyful in body and mind, without hunger or thirst. Or they may encourage one to indulge in female forms, etc. Or they may cause one's diet to fluctuate between little and much, or cause one's appearance to be either beautiful or ugly. If one is disturbed by various views and afflictions, one will lose their past good roots. Therefore, one should carefully observe and think thus: 'This is all because my good roots are meager and my karmic obstacles are heavy, that I am being deluded by demons, ghosts, etc.' Knowing this, contemplate that all of them are merely manifestations of one's own mind. By thinking in this way, they will vanish in an instant, and one will be separated from all appearances and enter true samadhi. When the appearance of the mind disappears, the true appearance also vanishes. Arising from samadhi, various views and afflictions will no longer manifest. Because...
三昧力壞其種故。殊勝善品隨順相續。一切障難悉皆遠離。起大精進恒無斷絕。若不修行此三昧者。無有得入如來種性。以餘三昧皆是有相。與外道共。不得值遇佛菩薩故。是故菩薩於此三昧當勤修習。令成就究竟。修此三昧。現身即得十種利益。一者常為十方諸佛菩薩之所護念。二者不為一切諸魔惡鬼之所惱亂。三者不為一切邪道所惑。四者令誹謗深法重罪業障皆悉微薄。五者滅一切疑諸惡覺觀。六者于如來境界信得增長。七者遠離憂悔于生死中勇猛不怯。八者遠離憍慢柔和忍辱常為一切世間所敬。九者設不住定於一切時一切境中煩惱種薄終不現起。十者若住于定不為一切音聲等緣之所動亂。
複次若唯修止。心則沉沒或生懈怠。不樂眾善遠離大悲。是故宜應兼修于觀。云何修耶。謂當觀世間一切諸法生滅不停。以無常故苦。苦故無我。應觀過去法如夢。現在法如電。未來法如雲。忽爾而起。應觀有身悉皆不凈。諸蟲穢污煩惱和雜。觀諸凡愚所見諸法。于無物中妄計為有。觀察一切從緣生法。皆如幻等畢竟無實。觀第一義諦非心所行。不可譬喻不可言說。觀一切眾生。從無始來皆因無明熏習力故。受于無量身心大苦。現在未來亦復如是無邊無限難出難度。常在其中不能覺察。甚為可愍。如是觀已生決定智起廣
【現代漢語翻譯】 現代漢語譯本： 以三昧的力量摧毀煩惱的種子，使殊勝的善行相續不斷，一切障礙和困難都遠離，生起大精進，恒常沒有間斷。如果不修行這種三昧，就無法進入如來的種性。因為其他的禪定都是有相的，與外道相同，不能遇到佛和菩薩。因此，菩薩應當勤奮修習這種三昧，使它達到究竟圓滿。修習這種三昧，現世就能獲得十種利益：
一、常常被十方諸佛菩薩所護念。 二、不被一切諸魔和惡鬼所惱亂。 三、不被一切邪道所迷惑。 四、使誹謗深奧佛法的嚴重罪業和障礙都變得微薄。 五、滅除一切疑惑和各種惡劣的念頭。 六、對於如來的境界，信心得以增長。 七、遠離憂愁和後悔，在生死輪迴中勇敢而不怯懦。 八、遠離驕傲和傲慢，變得柔和忍辱，常常被一切世間所尊敬。 九、即使沒有入定，在一切時一切境中，煩惱的種子也很微薄，終究不會顯現。 十、如果安住于禪定中，不會被一切聲音等外緣所動搖。
再者，如果只修習止（Samatha，止禪），心就會沉沒，或者產生懈怠，不喜好各種善行，遠離大悲心。因此，應該兼修觀（Vipassanā，觀禪）。應該如何修習呢？應當觀察世間一切諸法生滅不停，因為無常所以是苦，因為苦所以是無我。應當觀察過去的法如同夢境，現在的法如同閃電，未來的法如同雲彩，忽然生起。應當觀察有身體的一切都是不乾淨的，充滿了蟲子和污穢，煩惱混雜其中。觀察那些凡夫愚人所見到的諸法，在沒有實物中妄想地認為是有的。觀察一切從因緣而生的法，都如同幻象一樣，畢竟沒有真實。觀察第一義諦（Paramārtha，勝義諦）不是心所能到達的境界，不可比喻，不可言說。觀察一切眾生，從無始以來都是因為無明（Avidyā，無明）的熏習力量，承受著無量身心的大痛苦，現在和未來也是這樣，無邊無際，難以脫離，常常在其中而不能覺察，非常可憐。這樣觀察之後，產生決定的智慧，生起廣大的慈悲心。
【English Translation】 English version: By the power of Samadhi (三昧, concentration), the seeds of afflictions are destroyed, and the superior virtuous qualities follow in continuous succession. All obstacles and difficulties are completely removed, and great diligence arises without interruption. If one does not cultivate this Samadhi, one cannot enter the Tathagata's (如來, Thus Come One) lineage because other Samadhis are all with characteristics, shared with external paths, and one cannot encounter Buddhas and Bodhisattvas (菩薩, beings striving for enlightenment). Therefore, Bodhisattvas should diligently cultivate this Samadhi to achieve ultimate perfection. By cultivating this Samadhi, one immediately obtains ten benefits in this life:
- One is constantly protected and念 by the Buddhas and Bodhisattvas of the ten directions.
- One is not disturbed by all demons and evil ghosts.
- One is not deluded by all heretical paths.
- It causes the heavy sins and karmic obstacles of slandering the profound Dharma to become slight.
- It extinguishes all doubts and evil thoughts.
- Faith in the realm of the Tathagata increases.
- One is free from worry and regret, and is courageous and not timid in the cycle of birth and death.
- One is free from pride and arrogance, becomes gentle and patient, and is always respected by all in the world.
- Even if one is not in Samadhi, the seeds of afflictions are thin in all times and circumstances, and will never arise.
- If one abides in Samadhi, one will not be disturbed by external conditions such as sounds.
Furthermore, if one only cultivates Samatha (止, calming meditation), the mind will sink or become lazy, not delight in good deeds, and be far from great compassion. Therefore, one should also cultivate Vipassana (觀, insight meditation). How should one cultivate it? One should contemplate that all phenomena in the world arise and cease without stopping, and because of impermanence, there is suffering; because of suffering, there is no self. One should contemplate that past phenomena are like dreams, present phenomena are like lightning, and future phenomena are like clouds, arising suddenly. One should contemplate that the body is impure, filled with worms and filth, mixed with afflictions. Observe that all the phenomena seen by ordinary fools are falsely considered to exist in the absence of things. Observe that all phenomena arising from conditions are like illusions, ultimately without reality. Contemplate that the Paramārtha (第一義諦, ultimate truth) is not a realm that the mind can reach, cannot be compared, and cannot be spoken. Observe that all sentient beings, from beginningless time, have been suffering great physical and mental pain due to the power of ignorance (Avidyā, 無明), and the present and future are also like this, boundless and limitless, difficult to escape, constantly in it and unable to perceive it, which is very pitiful. After contemplating in this way, definite wisdom arises, and great compassion arises.
大悲。發大勇猛立大誓願。愿令我心離諸顛倒斷諸分別。親近一切諸佛菩薩。頂禮供養恭敬讚歎。聽聞正法如說修行。盡未來際無有休息。以無量方便拔濟一切苦海眾生。令住涅槃第一義樂。作是愿已於一切時。隨己堪能修行自利利他之行。行住坐臥常勤觀察應作不應作。是名修觀。
複次若唯修觀則心不止息。多生疑惑不隨順第一義諦。不出生無分別智。是故止觀應並修行。謂雖念一切法皆無自性不生不滅本來寂滅自性涅槃。而亦即見因緣和合善惡業報不失不壞。雖念因緣善惡業報。而亦即見一切諸法無生無性乃至涅槃。然修行止者。對治凡夫樂著生死。亦治二乘執著生死而生怖畏。修行觀者。對治凡夫不修善根。亦治二乘不起大悲狹劣心過。是故止觀互相助成不相舍離。若止觀不具。必不能得無上菩提。
複次初學菩薩住此娑婆世界。或值寒熱風雨不時饑饉等苦。或見不善可畏眾生。三毒所纏邪見顛倒。棄背善道習行惡法。菩薩在中心生怯弱。恐不可值遇諸佛菩薩。恐不能成就清凈信心。生疑欲退者應作是念。十方所有諸佛菩薩。皆得大神通無有障礙。能以種種善巧方便。救拔一切險厄眾生。作是念已發大誓願。一心專唸佛及菩薩。以生如是決定心故。於此命終必得往生余佛剎中。見佛菩薩信心成就
【現代漢語翻譯】 現代漢語譯本： 大悲啊！發起大勇猛心，立下宏大誓願。愿我的心遠離一切顛倒，斷除一切分別。親近一切諸佛菩薩，頂禮、供養、恭敬、讚歎。聽聞正法，如所說般修行，直到未來無有止息。以無量方便救拔一切苦海眾生，令他們安住于涅槃的第一義樂。發下這樣的誓願后，在一切時候，隨自己的能力修行自利利他的行為。行走、站立、坐臥時，常常勤奮地觀察什麼應該做，什麼不應該做。這叫做修觀。
再次，如果只修觀，那麼心就不能止息，多生疑惑，不隨順第一義諦，不生出無分別智。因此，止和觀應該一同修行。也就是說，雖然念一切法都沒有自性，不生不滅，本來寂滅，自性涅槃，但也同時見到因緣和合，善惡業報不失不壞。雖然念因緣善惡業報，但也同時見到一切諸法無生無性，乃至涅槃。然而，修行止的人，對治凡夫樂著生死，也對治二乘執著生死而生怖畏。修行觀的人，對治凡夫不修善根，也對治二乘不起大悲狹劣心過。因此，止和觀互相幫助成就，不相舍離。如果止觀不具足，必定不能得到無上菩提。
再次，初學菩薩住在這個娑婆世界（Saha World，指充滿苦難的世界）。或者遇到寒冷、炎熱、風雨不調、饑饉等苦難。或者見到不善、可怕的眾生，被貪嗔癡三毒所纏繞，邪見顛倒，背棄善道，習行惡法。菩薩在心中產生怯弱，恐怕不能遇到諸佛菩薩，恐怕不能成就清凈信心，產生懷疑想要退轉時，應該這樣想：十方所有諸佛菩薩，都得到大神通，沒有障礙，能夠以種種善巧方便，救拔一切險厄眾生。這樣想之後，發起大誓願，一心專唸佛及菩薩。因為生起這樣的決定心，因此在此命終后必定能夠往生到其他佛剎中，見到佛菩薩，信心成就。
【English Translation】 English version: Great compassion! Generate great courage and make great vows. May my mind be free from all inversions and cut off all discriminations. Be close to all Buddhas and Bodhisattvas, prostrate, make offerings, be respectful, and praise them. Listen to the Dharma and practice according to what is said, without rest until the end of future eons. Use immeasurable skillful means to deliver all sentient beings from the sea of suffering, and lead them to abide in the supreme bliss of Nirvana. After making such vows, at all times, according to one's ability, practice the conduct of benefiting oneself and others. In walking, standing, sitting, and lying down, constantly and diligently observe what should be done and what should not be done. This is called cultivating contemplation (Vipassanā).
Furthermore, if one only cultivates contemplation, then the mind cannot be stilled, and many doubts arise, not conforming to the supreme truth, and not giving rise to non-discriminating wisdom. Therefore, cessation (Samatha) and contemplation should be practiced together. That is to say, although one contemplates that all dharmas have no self-nature, are not born and do not perish, are originally quiescent, and are of the nature of Nirvana, one also sees that the aggregation of causes and conditions, and the karmic retributions of good and evil, are not lost or destroyed. Although one contemplates the karmic retributions of good and evil arising from causes and conditions, one also sees that all dharmas are without birth and without nature, even up to Nirvana. However, the one who cultivates cessation counteracts the attachment to birth and death of ordinary people, and also counteracts the fear of birth and death of those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The one who cultivates contemplation counteracts the non-cultivation of good roots of ordinary people, and also counteracts the faults of the Two Vehicles in not arousing great compassion and having a narrow and inferior mind. Therefore, cessation and contemplation mutually assist each other and are inseparable. If cessation and contemplation are not complete, one will certainly not be able to attain unsurpassed Bodhi.
Furthermore, a Bodhisattva who is a beginner, living in this Saha World (Saha World, refers to the world full of suffering), may encounter suffering such as cold, heat, untimely wind and rain, and famine. Or they may see inauspicious and frightening sentient beings, entangled by the three poisons (greed, hatred, and delusion), with perverse views and inversions, abandoning the path of goodness and practicing evil deeds. The Bodhisattva may become timid in their heart, fearing that they may not encounter Buddhas and Bodhisattvas, fearing that they may not achieve pure faith, and may develop doubts and want to retreat. They should think like this: all the Buddhas and Bodhisattvas in the ten directions have attained great supernatural powers without obstruction, and are able to use various skillful means to rescue all sentient beings from dangerous situations. After thinking like this, generate great vows, and single-mindedly contemplate the Buddha and Bodhisattvas. Because of generating such a determined mind, one will certainly be able to be reborn in other Buddha-lands after this life, see the Buddhas and Bodhisattvas, and achieve faith.
永離惡趣。如經中說。若善男子善女人。專念西方極樂世界阿彌陀佛。以諸善根迴向愿生決定得生。常見彼佛信心增長永不退轉。于彼聞法觀佛法身。漸次修行得入正位。
云何利益分。如是大乘秘密句義今已略說。若有眾生。欲于如來甚深境界廣大法中生凈信覺解心。入大乘道無有障礙。於此略論當勤聽受思惟修習。當知是人決定速成一切種智。若聞此法不生驚怖。當知此人定紹佛種速得授記。假使有人。化三千大千世界眾生。令住十善道。不如於須臾頃正思此法過前功德無量無邊。若一日一夜如說修行。所生功德無量無邊不可稱說。假令十方一切諸佛。各于無量阿僧祇劫。說不能盡。以真如功德無邊際故。修行功德亦復無邊。若於此法生誹謗者。獲無量罪。于阿僧祇劫受大苦惱。是故於此應決定信。勿生誹謗自害害他斷三寶種。一切諸佛依此修行成無上智。一切菩薩由此證得如來法身。過去菩薩依此得成大乘凈信。現在今成未來當成。是故欲成自利利他殊勝行者。當於此論勤加修學。
我今已解釋 甚深廣大義 功德施群生 令見真如法
大乘起信論卷下
【現代漢語翻譯】 現代漢語譯本：永遠脫離惡趣。正如經書中所說：『如果善男子、善女人，專心憶念西方極樂世界的阿彌陀佛（Amitabha），以各種善根迴向發願往生，必定能夠往生。常常見到阿彌陀佛，信心增長，永遠不會退轉。在極樂世界聽聞佛法，觀想佛的法身，逐漸修行，得以進入正位。』
什麼是利益分呢？像這樣的大乘秘密句義，現在已經簡略地說完了。如果有眾生，想要在如來甚深的境界和廣大的佛法中生起清凈的信心和覺悟理解的心，進入大乘道沒有障礙，那麼對於這部簡略的論著，應當勤奮地聽受、思維、修習。應當知道，這個人必定迅速成就一切種智（sarvajna，一切智慧）。如果聽聞此法不生驚慌恐懼，應當知道這個人必定繼承佛種，迅速得到授記（vyakarana，預言成佛）。
假使有人，教化三千大千世界的眾生，讓他們安住於十善道，也不如在極短的時間內正確地思維此法，超過前者的功德無量無邊。如果一日一夜按照所說的修行，所產生的功德無量無邊，不可稱說。假使十方一切諸佛，各自於無量阿僧祇劫（asamkhya kalpa，無數大劫）中宣說，也不能說完，因為真如（tathata，事物的真實本性）的功德沒有邊際，所以修行的功德也同樣沒有邊際。如果對於此法產生誹謗，會獲得無量的罪過，在阿僧祇劫中遭受巨大的苦惱。因此，對於此法應當堅定地相信，不要產生誹謗，自己傷害自己，傷害他人，斷絕三寶（triratna，佛、法、僧）的種子。一切諸佛依靠此法修行，成就無上智慧。一切菩薩由此證得如來法身。過去的菩薩依靠此法得以成就大乘凈信，現在正在成就，未來也將成就。因此，想要成就自利利他的殊勝行者，應當對於這部論著勤奮地修學。
我現在已經解釋了甚深廣大的意義，將功德施予眾生，讓他們見到真如之法。
《大乘起信論》卷下
【English Translation】 English version: [They] will be eternally separated from the evil destinies. As it is said in the sutras: 'If good men and good women single-mindedly contemplate Amitabha (Amitabha) Buddha of the Western Pure Land of Ultimate Bliss, and dedicate all their roots of goodness with the vow to be reborn there, they will certainly be reborn. They will constantly see that Buddha, their faith will increase, and they will never regress. There, they will hear the Dharma, contemplate the Dharmakaya (Dharmakaya, the body of the Dharma) of the Buddha, gradually cultivate, and attain the right position.'
What is the benefit section? Such profound meanings of the Mahayana (Mahayana, the Great Vehicle) have now been briefly explained. If there are sentient beings who wish to generate pure faith and understanding in the profound realm of the Tathagata (Tathagata, Thus Come One) and the vast Dharma, and enter the Mahayana path without obstacles, then they should diligently listen to, contemplate, and cultivate this concise treatise. Know that such a person will certainly and quickly accomplish all-knowing wisdom (sarvajna). If they do not become alarmed or fearful upon hearing this Dharma, know that they will certainly inherit the Buddha-seed and quickly receive a prediction of Buddhahood (vyakarana).
Even if someone were to transform the sentient beings of three thousand great thousand worlds, causing them to abide in the ten wholesome paths, it would not compare to correctly contemplating this Dharma for even a short moment; the merit of the latter surpasses the former immeasurably. If one practices as described for one day and one night, the merit generated is immeasurable and inexpressible. Even if all the Buddhas of the ten directions were to speak for countless asamkhya kalpas (asamkhya kalpa), they could not exhaust it, because the merit of Suchness (tathata) is boundless, so the merit of practice is also boundless. If one slanders this Dharma, one will incur immeasurable sins and suffer great torment for asamkhya kalpas. Therefore, one should have firm faith in this and not slander it, harming oneself and others, and severing the seed of the Three Jewels (triratna). All Buddhas rely on this practice to attain unsurpassed wisdom. All Bodhisattvas thereby realize the Dharmakaya of the Tathagata. Past Bodhisattvas relied on this to achieve pure faith in the Mahayana; those in the present are achieving it, and those in the future will achieve it. Therefore, those who wish to accomplish the supreme practice of benefiting themselves and others should diligently study this treatise.
I have now explained the profound and vast meaning, bestowing the merit upon all beings, so that they may see the Dharma of Suchness.
The Awakening of Faith in the Mahayana, Volume 2