T39n1790_入楞伽心玄義
大正藏第 39 冊 No. 1790 入楞伽心玄義
No. 1790 [cf. No. 672]
入楞伽心玄義一卷
西明寺沙門法藏撰
將釋此經十門分別。一教起所因。二藏部所攝。三顯教差別。四教所被機。五能詮教體。六所詮宗趣。七釋經題目。八部類傳譯。九義理分齊。十隨文解釋。
初教起所因者。先總后別。總謂一事法華云。如來唯為一大事因緣出興於世。謂開示悟入佛之知見。解云。佛意欲令以己所得授與眾生為本意也。二別顯者謂諸聖教起必賴緣緣乃多端數過塵算。智論云。如須彌山非無因緣。非少因緣而令震動。般若教起亦復如是。廣如彼說。今別顯此經略顯十義。一順古。二滿愿。三機感。四破惡。五回邪。六殄執。七酬問。八除疑。九顯實。十成益。初順古者謂如下文。過去諸佛亦曾於此山頂說五法三性八識二空內心所證。我亦同彼。是知未來諸佛亦同此說。此則如大王路三世同遊也。二滿愿者。謂佛過去曾見古佛。說內證法因則立愿。今既成佛。酬滿本願亦說斯法。下文云。佛告大慧。如來本願力故當為汝說。三機感者。謂諸菩薩及此城中諸夜叉等根熟宜聞。上感如來應機說法。如下文中羅婆那王勸請品說。四破惡者為破諸羅剎等毒噁心
【現代漢語翻譯】 現代漢語譯本
大正藏第 39 冊 No. 1790 入楞伽心玄義
No. 1790 [cf. No. 672]
入楞伽心玄義一卷
西明寺沙門法藏撰
將要解釋這部經，分為十個方面來辨析。一是教法興起的因緣。二是屬於哪個藏部。三是顯教的差別。四是教法所針對的根機。五是能詮釋教法的體性。六是所詮釋的宗趣。七是解釋經的題目。八是部類的傳譯情況。九是義理的界限。十是隨文進行解釋。
首先，關於教法興起的因緣。先總說，后別說。總的說來，就是一件事。《法華經》說：『如來唯為一大事因緣出現於世。』指的是開示悟入佛的知見。解釋說：『佛的本意是想把自己所證悟的傳授給眾生。』其次，分別顯示，是指諸聖教的興起必定依賴於因緣，而因緣多種多樣，多得數不清。智論說：『如須彌山，並非沒有因緣，也不是少許因緣就能使它震動。』般若教的興起也是如此。詳細的可以參考那裡的說法。現在分別顯示這部經，略顯十個方面的意義：一是順應古規。二是滿足願望。三是根機感應。四是破除惡行。五是迴轉邪見。六是消除執著。七是酬答提問。八是解除疑惑。九是顯明真實。十是成就利益。首先，順應古規，指的是如下文所說：『過去諸佛也曾在此山頂說五法（五種法）、三性（三種自性）、八識（八種識）、二空（兩種空性）、內心所證。』我也和他們一樣。由此可知，未來諸佛也會這樣說。這就好比大王之路，三世諸佛共同遊歷。二是滿足願望，指的是佛過去曾見古佛，說內證之法，因此立下誓願。現在既然已經成佛，爲了酬報滿足本來的誓願，也說這種法。下文說：『佛告訴大慧（Mahamati）：如來因為本願力的緣故，應當為你宣說。』三是根機感應，指的是諸位菩薩以及此城中的諸夜叉（Yaksa）等，根機成熟，適宜聽聞。向上感應如來，如來應機說法。如下文中的羅婆那王（Ravana）勸請品所說。四是破除惡行，是爲了破除諸羅剎（Rakshasa）等毒惡之心。
【English Translation】 English version
T. No. 1790 The Profound Meaning of Entering the Lankavatara Heart
No. 1790 [cf. No. 672]
One fascicle on The Profound Meaning of Entering the Lankavatara Heart
Composed by the Sramana Fazang of Ximing Temple
To explain this sutra, it will be analyzed in ten aspects: 1. The causes and conditions for the arising of the teachings. 2. Which Tripitaka it belongs to. 3. The differences in the exoteric teachings. 4. The audience the teachings are intended for. 5. The nature of the teachings that can explain. 6. The doctrine and purpose that is explained. 7. Explaining the title of the sutra. 8. The categories of transmission and translation. 9. The boundaries of the meaning and principles. 10. Explaining according to the text.
First, regarding the causes and conditions for the arising of the teachings, first the general, then the specific. Generally speaking, it is one thing. The Lotus Sutra says: 'The Tathagata (Tathagata) appears in the world solely for one great cause and condition.' This refers to opening, showing, awakening, and entering the knowledge and vision of the Buddha. The explanation says: 'The Buddha's intention is to impart what he has attained to sentient beings as the original intention.' Second, the specific manifestation refers to the arising of all holy teachings that must rely on causes and conditions, and the causes and conditions are diverse and countless. The Mahaprajnaparamita Sastra says: 'Like Mount Sumeru (Sumeru), it is not without causes and conditions, nor can it be shaken by few causes and conditions.' The arising of the Prajna (Prajna) teachings is also like this. For details, please refer to that explanation. Now, to specifically manifest this sutra, briefly showing ten aspects of meaning: 1. Conforming to the ancient. 2. Fulfilling vows. 3. Response to the capacity of the audience. 4. Breaking evil. 5. Reversing heresy. 6. Eliminating attachments. 7. Answering questions. 8. Removing doubts. 9. Manifesting the truth. 10. Achieving benefits. First, conforming to the ancient, refers to what is said in the following text: 'Past Buddhas also spoke of the five dharmas (five kinds of dharma), three self-natures (three kinds of self-nature), eight consciousnesses (eight kinds of consciousness), two emptinesses (two kinds of emptiness), and inner realization on this mountain top.' I am also the same as them. From this, it can be known that future Buddhas will also say this. This is like the great king's road, where the Buddhas of the three times travel together. Second, fulfilling vows, refers to the Buddha having seen ancient Buddhas in the past, speaking of the dharma of inner realization, and therefore making vows. Now that he has become a Buddha, in order to repay and fulfill the original vows, he also speaks of this dharma. The following text says: 'The Buddha told Mahamati (Mahamati): Because of the power of the Tathagata's original vow, I should speak for you.' Third, the response to the capacity of the audience, refers to the Bodhisattvas (Bodhisattva) and the Yakshas (Yaksa) in this city, whose capacities are mature and suitable for hearing. Upwardly responding to the Tathagata, the Tathagata speaks the dharma according to the capacity of the audience. As mentioned in the Ravana (Ravana) Invitation Chapter in the following text. Fourth, breaking evil, is to break the poisonous and evil minds of the Rakshasas (Rakshasa) and others.
故。斷諸殺生食肉等故。如彼品說。五回邪者。為破四宗諸外道等。令邪執永盡歸正見故。如下廣說。六殄執者。為破二乘諸法執見。乃至令彼定性二乘亦向無上大菩提故。具如下說。七酬問者。謂酬大慧等百八問故。及酬隨事別別問故。並如文顯。八除疑者。但初學菩薩聞諸大乘經所說深義。未能決了生三種疑。一聞畢竟空執無因果。二聞如來藏具足功德。疑同外道神我。三聞說能所心境。執無唯識。今明真空其必不壞幻有。性德舉體不礙真空。虛妄之境皆從心現。為破此等多種疑故。具如下說。九顯實者。為顯大乘根本實義。所謂五法三性八識二空。莫不皆于自心如來藏立。為學大乘者生正見處正信。正行由此成就。皆如下說。十成益者。令諸菩薩始從正信終至正證。斷障得果。坐寶蓮華成最正覺。略顯由此十種因緣故令此教興。
第二明藏部所攝者。教既興已。次辨此教何藏所收。略辨三義。初就三藏。二約二藏。三約十二部。先就三藏者。一修多羅。此云契經。謂契理契機。契經即藏。持業立名。二毗奈耶此云調伏。謂調治三業制伏惡行。調伏之藏。依主立名。三阿毗達摩此云對法。謂簡擇妙理明瞭對智。對法之藏。依主立名。二明所攝者。於此三中正唯契經藏攝。以涅槃中始從如是終至奉行。唯契經
【現代漢語翻譯】 現代漢語譯本：因此，爲了斷除諸如殺生、食肉等行為，就像《彼品》所說的那樣。『五回邪』（Wuhui Xie）是爲了破除四種宗派的各種外道等，使他們的邪惡執念永遠消失，歸於正見，如下文將詳細說明。『六殄執』（Liu Tianzhi）是爲了破除二乘（聲聞乘和緣覺乘）對諸法的執著見解，乃至使那些定性的二乘行者也轉向無上大菩提，具體內容如下文所述。『七酬問』（Qi Chouwen）是指回答大慧（Mahamati）等提出的一百零八個問題，以及回答隨事提出的各種問題，這些都在經文中有所體現。『八除疑』（Ba Chuyi）是指初學菩薩聽到大乘經典所說的深刻含義時，未能完全理解，產生了三種疑惑：一是聽到畢竟空（Sunyata）就執著于沒有因果；二是聽到如來藏（Tathagatagarbha）具足功德，就懷疑與外道的神我相同；三是聽到能所、心境的說法，就執著于沒有唯識（Vijnaptimatrata）。現在闡明真空（Sunyata）必定不會破壞幻有，性德的全體不妨礙真空，虛妄的境界都從心識顯現，爲了破除這些多種疑惑，具體內容如下文所述。『九顯實』（Jiu Xianshi）是爲了顯明大乘的根本真實意義，即五法（Wufa）、三性（Sanxing）、八識（Bashi）、二空（Erkong），無不都是在自心如來藏上建立的，爲了使學習大乘的人產生正確的見解，處於正確的信仰，正確的修行由此成就，這些都在下文說明。『十成益』（Shi Chengyi）是使諸位菩薩從最初的正信開始，最終達到正證，斷除障礙，獲得果位，坐在寶蓮花上成就最正覺。簡略地說明，由於這十種因緣，才使得此教興盛。 第二，說明此教屬於哪個藏部。既然教法已經興盛，接下來辨別此教屬於哪個藏所收錄。簡略地辨別三種含義：首先就三藏（Tripitaka）而言，其次約二藏而言，再次約十二部（Dvadasanga）而言。先就三藏而言：一是修多羅（Sutra），意為契經，指契合真理、契合根機。契經即是藏，這是持業釋的立名方式。二是毗奈耶（Vinaya），意為調伏，指調治身口意三業，制伏惡行。調伏之藏，這是依主釋的立名方式。三是阿毗達摩（Abhidharma），意為對法，指簡擇微妙的道理，明瞭地對治智慧。對法之藏，這是依主釋的立名方式。第二，說明所攝內容。在這三藏中，主要只是契經藏所攝。因為《涅槃經》（Nirvana Sutra）中從『如是』開始到『奉行』結束，都只是契經。
【English Translation】 English version: Therefore, to cut off actions such as killing and eating meat, as stated in 'That Chapter'. 'Five Reversions from Evil' (Wuhui Xie) is to refute the various heretics of the four schools, etc., so that their evil attachments may be forever eliminated and return to right view, as will be explained in detail below. 'Six Extinctions of Attachments' (Liu Tianzhi) is to refute the attachment views of the two vehicles (Sravakayana and Pratyekabuddhayana) to all dharmas, and even to turn those of fixed nature in the two vehicles towards the unsurpassed Great Bodhi, as described below. 'Seven Responses to Questions' (Qi Chouwen) refers to answering the one hundred and eight questions raised by Mahamati, etc., as well as answering various questions raised according to circumstances, which are all reflected in the scriptures. 'Eight Removals of Doubts' (Ba Chuyi) refers to the fact that when beginners in the Bodhisattva path hear the profound meanings spoken in the Mahayana scriptures, they fail to fully understand and give rise to three doubts: first, upon hearing of ultimate emptiness (Sunyata), they cling to the idea that there is no cause and effect; second, upon hearing that the Tathagatagarbha is complete with merits and virtues, they suspect it is the same as the self of the heretics; third, upon hearing the explanation of the subject and object, mind and environment, they cling to the idea that there is no mere consciousness (Vijnaptimatrata). Now it is clarified that emptiness (Sunyata) will certainly not destroy illusory existence, the entirety of the inherent virtues does not hinder emptiness, and illusory realms all manifest from the mind. To dispel these various doubts, the specific content is described below. 'Nine Manifestations of Reality' (Jiu Xianshi) is to manifest the fundamental true meaning of Mahayana, namely the Five Dharmas (Wufa), the Three Natures (Sanxing), the Eight Consciousnesses (Bashi), and the Two Emptinesses (Erkong), all of which are established in the Tathagatagarbha of one's own mind, in order to enable those who study Mahayana to generate correct views, be in correct faith, and achieve correct practice, all of which are explained below. 'Ten Accomplishments of Benefits' (Shi Chengyi) is to enable all Bodhisattvas to start from the initial right faith and ultimately reach right realization, cut off obstacles, attain the fruit, and sit on a treasure lotus to achieve the most perfect enlightenment. Briefly stated, it is due to these ten causes and conditions that this teaching flourishes. Secondly, to explain which collection this teaching belongs to. Now that the teachings have flourished, the next step is to identify which collection this teaching is included in. Briefly distinguish three meanings: first, in terms of the Three Pitakas (Tripitaka); second, in terms of the Two Pitakas; and third, in terms of the Twelve Divisions (Dvadasanga). First, in terms of the Three Pitakas: first is Sutra, meaning 'scripture', referring to that which accords with truth and accords with the capacity of beings. Sutra is the collection, this is a naming method of possessive compound. Second is Vinaya, meaning 'discipline', referring to regulating the three karmas of body, speech, and mind, and subduing evil actions. The collection of discipline, this is a naming method of dependent compound. Third is Abhidharma, meaning 'higher dharma', referring to selecting subtle principles and clearly countering wisdom. The collection of higher dharma, this is a naming method of dependent compound. Secondly, to explain the content included. Among these three collections, it is mainly included in the Sutra Pitaka. Because the Nirvana Sutra, from 'Thus have I heard' to 'received and practiced', is only Sutra.
故。或亦對法藏收。以瑜伽云世尊自說循環研核。明瞭法相為摩怛履迦。摩怛履迦此云本母。即對法之異名。此經既有問答研覆。故知亦是對法藏攝。若據遮酒完調心行。亦有調伏義。此說應知。二明二藏攝者。謂前三藏通大小乘故。攝論云。由上下乘差別故。立菩薩聲聞二藏。以諸緣覺有藉教者。亦是資聲悟道。俱入聲聞藏攝。有不藉教者。但由思修得果。亦不立藏故。彼論中不立緣覺藏。又就所證所得理果。不異諸聲聞故。唯立二藏。又據教行少異聲聞藏。亦別立藏。如普超三昧經及入大乘論。三乘名為三藏。今此經者唯是菩薩收。下文亦說諸小乘義兼攝。應知三十二部中何部攝者。或唯一部以瑜伽中唯方廣部是菩薩藏。余眷屬聲聞故。或三部攝。謂方廣希法授記。餘九是小乘故。如法華說。或九部攝。除論義因緣譬喻。餘九是大乘故。如涅槃第三說。或具十二部攝。謂于大乘中自具十二故。或十二所不攝。以小乘亦具十二非攝此故。如法華云。受持十二部未足為難。信受此經是則為難。或於大乘三藏十二總所不攝。以理超言外。故經云言說別施行。真實離文字。又云二夜中間不說一字。以言即無言攝。無所攝故。
第三顯教差別者。自佛法東流。此方諸德分教開宗。差別紛糾難備說。及西方諸師所說差別
【現代漢語翻譯】 現代漢語譯本：因此，或許也可以將此經歸入對法藏中。因為《瑜伽師地論》中說，世尊親自宣說循環研核，明瞭法相的為摩怛履迦（Matrika，本母）。摩怛履迦，這裡翻譯為『本母』，就是對法的另一個名稱。這部經既然有問答研覆，因此可知也屬於對法藏所攝。如果根據遮止飲酒，完滿調伏心行來說，也有調伏的意義。這些說法應該知曉。 第二，說明二藏所攝的情況：前面所說的三藏，通於大乘和小乘，所以《攝大乘論》中說：『由於上下乘的差別，所以建立菩薩藏和聲聞藏。』因為諸位緣覺（Pratyekabuddha）有依靠教法的，也是憑藉聲聞的教法而悟道，都歸入聲聞藏所攝；有不依靠教法的，只是通過思維修行而證得果位，因此不另立藏。所以在《攝大乘論》中不設立緣覺藏。又從所證得的理和果來說，與諸位聲聞沒有差別，所以只設立二藏。或者根據教法和行持與聲聞藏稍有不同，也另外設立藏，如《普超三昧經》和《入大乘論》中，三乘被稱為三藏。現在這部經只是菩薩藏所攝，下文也說到諸小乘的義理，兼而攝入。應該知曉三十二部中屬於哪一部所攝的情況：或許只屬於一部，因為《瑜伽師地論》中只有方廣部（Vaipulya）是菩薩藏，其餘都是聲聞的眷屬。或許屬於三部所攝，即方廣部、希法部（Adbhuta-dharma）、授記部（Vyakarana）。其餘九部是小乘所攝，如《法華經》所說。或許屬於九部所攝，除去論議部（avadana）、因緣部（nidana）、譬喻部（avadana），其餘九部是大乘所攝，如《涅槃經》第三卷所說。或許具足十二部所攝，因為在大乘中自身就具足十二部。或許十二部都不攝，因為小乘也具足十二部，但不是攝屬於此。如《法華經》所說：『受持十二部經典還不算難，信受這部經才是難事。』或許大乘三藏十二部總都不攝，因為理超脫于言語之外，所以經中說言說有別的施行，真實是離開文字的。又說二夜中間沒有說一個字，因為言語即被無言所攝，無所攝屬。 第三，闡明教法的差別：自從佛法東傳以來，此地的諸位大德分判教法，開立宗派，差別紛繁複雜，難以一一詳述，以及西方諸位論師所說的差別。
【English Translation】 English version: Therefore, it might also be appropriate to include this sutra in the Abhidhamma Pitaka (collection of philosophical treatises). Because the Yogacarabhumi-sastra states that the World Honored One personally expounded on the cyclical investigation and clear understanding of the characteristics of dharmas, which is called Matrika (母怛履迦, the matrix). Matrika, here translated as 'the matrix', is another name for Abhidhamma. Since this sutra contains questions and answers with thorough examination, it can be known that it also belongs to the Abhidhamma Pitaka. If based on the prohibition of alcohol and the complete taming of the mind and conduct, it also has the meaning of taming. These statements should be understood. Secondly, explaining the situation of being included in the Two Pitakas: The aforementioned Three Pitakas are common to both Mahayana and Hinayana, so the Mahayana-samgraha states: 'Due to the difference between the Upper Vehicle and the Lower Vehicle, the Bodhisattva Pitaka and the Sravaka Pitaka are established.' Because those Pratyekabuddhas (緣覺, Solitary Buddhas) who rely on teachings also attain enlightenment through the teachings of the Sravakas, they are all included in the Sravaka Pitaka; those who do not rely on teachings, but only attain fruition through contemplation and cultivation, do not have a separate Pitaka established for them. Therefore, the Mahayana-samgraha does not establish a Pratyekabuddha Pitaka. Furthermore, in terms of the principle and fruit attained, there is no difference from the Sravakas, so only Two Pitakas are established. Or, based on the slight differences in teachings and practices from the Sravaka Pitaka, a separate Pitaka is also established, such as in the P'u Ch'ao San-mei Ching and the Entrance to the Great Vehicle Treatise, where the Three Vehicles are called the Three Pitakas. Now, this sutra is only included in the Bodhisattva Pitaka, and the following text also mentions the meanings of the Hinayana, which are also included. It should be known which of the Thirty-two Divisions it belongs to: Perhaps it belongs to only one division, because in the Yogacarabhumi-sastra, only the Vaipulya (方廣部, extensive) division is the Bodhisattva Pitaka, and the rest are the retinue of the Sravakas. Perhaps it belongs to three divisions, namely the Vaipulya, Adbhuta-dharma (希法部, wonderful dharma), and Vyakarana (授記部, prophecy). The remaining nine divisions belong to the Hinayana, as stated in the Lotus Sutra. Perhaps it belongs to nine divisions, excluding the avadana (論議部, discourse), nidana (因緣部, causes and conditions), and avadana (譬喻部, parables), the remaining nine divisions belong to the Mahayana, as stated in the third volume of the Nirvana Sutra. Perhaps it fully includes all twelve divisions, because the Mahayana itself fully possesses the twelve divisions. Perhaps it is not included in any of the twelve divisions, because the Hinayana also fully possesses the twelve divisions, but it is not included here. As the Lotus Sutra says: 'To uphold the twelve divisions of scriptures is not difficult, but to believe and accept this sutra is difficult.' Perhaps it is not included in the Mahayana Three Pitakas and twelve divisions at all, because the principle transcends words, so the sutra says that speech has separate applications, and reality is apart from words. It also says that not a single word was spoken between the two nights, because speech is included in non-speech, and is not included anywhere. Thirdly, elucidating the differences in teachings: Since the eastward transmission of Buddhism, the virtuous ones in this land have divided the teachings and established schools, with differences that are complex and difficult to describe in detail, as well as the differences stated by the teachers in the West.
並如華嚴記中說。若依此經宗及通諸教種類相收。或四或五。今且辨四。一有相宗。二無相宗。三法相宗。四實相宗。釋此四宗略以六義。一就法數。初宗立七十五法．有為．無為．執實之法。如小乘說。二破彼前宗所立法相。蕩盡歸空。性無所有。二空真理相想俱絕。如般若等經中觀等論。三法相宗中。立三性三無性有為無為色心等百法。皆依識心之所建立。如深密經瑜伽等論說。四實相宗。會前教中所立法相。莫不皆依如來藏緣起稱實顯現。如金作嚴具。如此楞伽及密嚴等經起信寶性等論說。二就心識者。初宗但說六識。二無相宗明六識空。更無別立。法相宗立八識。然皆生滅不同真性。四實相宗明前八識皆是如來藏隨緣所成。亦生滅亦不生滅性相交徹。镕融無礙。各如本部經論所明。三約緣起法。初宗說有。二說為空。三亦空亦有。謂遍計空依他有。四非空非有。謂相無不盡故非有。性不礙緣故非空。理事俱融二邊雙寂。不妨一味。二諦宛然。四就回小者。初宗一切二乘總不成佛。二宗中定性二乘亦不成佛。不定性中已入見道則不迴心。自下位中可有迴心入菩薩道。三宗中定性不回。不定種性乃至羅漢並許迴心入大。四宗中定與不定一切俱回。謂定者要入涅槃然後方回。不定者即身回也。五就乘者初宗唯三無一
【現代漢語翻譯】 現代漢語譯本： 正如《華嚴經記》中所說，如果依據此經的宗旨，並貫通各種教義的分類來歸納，可以分為四種或五種。現在暫且辨析四種：一、有相宗，二、無相宗，三、法相宗，四、實相宗。 解釋這四宗，略以六個方面來說明：一、就法數而言，初宗（有相宗）立七十五法，包括有為法、無為法、執實之法，如同小乘所說。二、破斥前宗（有相宗）所立的法相，全部盪滌歸於空，自性一無所有，二空真理，相和想都斷絕，如《般若經》等以及中觀等論所說。三、法相宗中，立三性（遍計所執性、依他起性、圓成實性）、三無性（相無性、生無性、勝義無性），以及有為、無為、色心等百法，都依識心所建立，如《深密經》、《瑜伽師地論》等所說。四、實相宗，會通前面各教派所立的法相，沒有哪一樣不是依據如來藏（Tathagatagarbha，一切眾生皆具的佛性）緣起，稱合實相而顯現，如同用金子製作莊嚴器具，如《楞伽經》（Lankavatara Sutra）及《密嚴經》等，《起信論》、《寶性論》等所說。 二、就心識而言，初宗（有相宗）只說六識。二、無相宗闡明六識皆空，更沒有另外建立。法相宗立八識，然而都是生滅變化，不同於真性。四、實相宗闡明前面的八識都是如來藏隨緣所成，既有生滅，也有不生滅，體性和現象交融貫通，圓融無礙，各自如本部經論所闡明。 三、約緣起法而言，初宗（有相宗）說有。二宗（無相宗）說空。三宗（法相宗）說亦空亦有，即遍計所執性是空，依他起性是有。四宗（實相宗）說非空非有，即現象沒有不窮盡的，所以說非有；自性不妨礙隨緣，所以說非空。理和事相互融合，兩邊都寂靜，不妨礙一味，二諦（世俗諦和勝義諦）宛然存在。 四、就回小向大而言，初宗（有相宗）認為一切二乘（聲聞乘和緣覺乘）都不能成佛。二宗（無相宗）中，定性二乘也不能成佛，不定性二乘中，已經進入見道的則不迴心，從較低的位階中可能有迴心轉入菩薩道的。三宗（法相宗）中，定性二乘不迴心，不定性種性乃至阿羅漢都允許迴心轉入大乘。四宗（實相宗）中，定性與不定性一切都回心，所謂定性二乘要進入涅槃之後才能迴心，不定性二乘即身就可以迴心。 五、就乘而言，初宗（有相宗）只有三乘，沒有一乘。
【English Translation】 English version: As stated in the 'Huayan Jing Ji' (Commentary on the Avatamsaka Sutra), if based on the tenets of this sutra and comprehensively categorized according to various teachings, they can be divided into four or five types. Now, let's analyze four: 1. Youxiang Zong (School of Existence), 2. Wuxiang Zong (School of Non-existence), 3. Faxiang Zong (School of Characteristics of Dharmas), 4. Shixiang Zong (School of True Nature). To explain these four schools, we can briefly use six aspects: 1. In terms of the number of dharmas, the first school (Youxiang Zong) establishes seventy-five dharmas, including conditioned dharmas, unconditioned dharmas, and dharmas of clinging to reality, as explained in the Hinayana. 2. It refutes the characteristics of dharmas established by the previous school (Youxiang Zong), completely eliminating them and returning to emptiness, with nothing existing in its own nature. The truth of the two emptinesses, both form and thought are cut off, as explained in the Prajna Sutras and the Madhyamaka treatises. 3. In the Faxiang Zong, it establishes the three natures (Parikalpita, Paratantra, and Parinispanna), the three non-natures (lack of characteristic, lack of origination, and lack of ultimate meaning), as well as conditioned, unconditioned, form, mind, and other hundred dharmas, all of which are established based on consciousness and mind, as explained in the Samdhinirmocana Sutra, Yogacarabhumi-sastra, and other treatises. 4. The Shixiang Zong harmonizes the characteristics of dharmas established by the previous schools, none of which are not based on the Tathagatagarbha (Buddha-nature inherent in all beings) arising from conditions, manifesting in accordance with true reality, like using gold to make ornate instruments, as explained in the Lankavatara Sutra, the Ghanyavyuha Sutra, the Awakening of Faith, the Ratnagotravibhaga, and other treatises. 2. In terms of consciousness, the first school (Youxiang Zong) only speaks of the six consciousnesses. 2. The Wuxiang Zong clarifies that the six consciousnesses are empty, and does not establish anything else. The Faxiang Zong establishes the eight consciousnesses, but all are subject to arising and ceasing, different from true nature. 4. The Shixiang Zong clarifies that the preceding eight consciousnesses are all formed by the Tathagatagarbha following conditions, both arising and ceasing and not arising and not ceasing, with essence and phenomena interpenetrating, harmoniously unobstructed, each as explained in their respective sutras and treatises. 3. Regarding the law of dependent origination, the first school (Youxiang Zong) speaks of existence. The second school (Wuxiang Zong) speaks of emptiness. The third school (Faxiang Zong) speaks of both emptiness and existence, that is, the imagined nature is empty, and the dependent nature exists. The fourth school (Shixiang Zong) speaks of neither emptiness nor existence, that is, phenomena are not exhausted, so it is said to be non-existent; the nature does not hinder dependent origination, so it is said to be non-empty. Principle and phenomena are mutually integrated, both sides are silent, not hindering the one taste, the two truths (conventional truth and ultimate truth) are clearly present. 4. Regarding turning from the Small Vehicle to the Great Vehicle, the first school (Youxiang Zong) believes that all two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) cannot become Buddhas. In the second school (Wuxiang Zong), those of fixed nature in the two vehicles also cannot become Buddhas, and among those of unfixed nature, those who have already entered the path of seeing do not turn their minds, and from the lower stages, there may be those who turn their minds and enter the Bodhisattva path. In the third school (Faxiang Zong), those of fixed nature do not turn their minds, and those of unfixed nature, even Arhats, are allowed to turn their minds and enter the Great Vehicle. In the fourth school (Shixiang Zong), all, both fixed and unfixed, turn their minds, that is, those of fixed nature must enter Nirvana before they can turn their minds, and those of unfixed nature can turn their minds in this very life. 5. Regarding the vehicle, the first school (Youxiang Zong) only has the three vehicles, not the one vehicle.
。二宗亦三亦一。謂三顯一密也。四宗唯一無三。謂一乘究竟悉成佛故。六就持法人。其初宗是達摩多羅等論師所持。二龍樹提婆等所持。三無著世親等所持。四馬鳴堅意等所持。更有餘宗余義。廣如華嚴記中說。此經于上四中。第四所說通亦具前。準思可見。
第四教所被機。于中有二。初簡機后擇器。初者此經及余俱說。眾生有五性差別。一菩薩種性。二緣覺性。三聲聞性。四于上三乘不定種性。五定無三乘性。若依權教大乘有二義。一於此五中唯菩薩種性及不定性是此所為。余皆非器。以性各定故。二亦兼為令于自位。各得利益。終不能獲入大乘益。若依實教大乘有其三義。一現所被。謂菩薩種性及不定性。二轉生被。謂定性二乘要入涅槃后受變易身。方入大乘。如須陀洹八萬劫乃至辟支十千劫等。如涅槃說。又法華云。彼人雖生滅度之想。入于涅槃。而於彼土求佛智慧(云云)。智論云。有妙凈土出過三界。阿羅漢當生其中。彼論亦引此文也。三遠被。謂無性眾生障重難入。既有佛性久久會當入此法中。如佛性論及寶性論說。又涅槃中凡諸有心皆有佛性等。是故五性皆是所為。悉皆當得大菩提故。二擇其器者。雖有種性然由現起障業差別。於此乘法有器非器。于中非器有五。一無信心故。謂尚不信有未
【現代漢語翻譯】 現代漢語譯本 二宗：三即是一，意為三（種教義）彰顯一（乘佛法）的秘密。 四宗：唯一而無三，意為一乘佛法最終成就一切佛。 六、從持法人的角度來看，初宗由達摩多羅（Dharmatrāta，意為法救）等論師所持，二宗由龍樹（Nāgārjuna）提婆（Āryadeva）等所持，三宗由無著（Asaṅga）世親（Vasubandhu）等所持，四宗由馬鳴（Aśvaghoṣa）堅意（Sthiramati）等所持。還有其他的宗派和意義，詳細內容見《華嚴經記》。此經在上文提到的四宗中，屬於第四宗所說，但同時也包含了前三種宗派的內容。仔細思考便可明白。
第四、教法所針對的根機。其中分為兩部分：首先是簡別根機，然後是選擇堪受教法的對象。首先，此經和其他經典都說，眾生有五種根性的差別：一、菩薩種性；二、緣覺性；三、聲聞性；四、對於以上三種乘不定性的；五、決定沒有三乘性的。如果依據權教大乘，有兩種觀點：一、在這五種根性中，只有菩薩種性和不定性是此經所要度化的對象，其餘都不是堪受教法的對象，因為他們的根性已經決定。二、也兼顧到讓他們在各自的地位上，各自獲得利益，但最終不能獲得進入大乘的利益。如果依據實教大乘，有三種觀點：一、現在所度化的，是指菩薩種性和不定性。二、轉生后度化的，是指定性二乘需要在進入涅槃后，接受變易身，才能進入大乘，例如須陀洹（Srotaāpanna，意為入流者）需要八萬劫，乃至辟支佛（Pratyekabuddha，意為獨覺佛）需要十千劫等，如《涅槃經》所說。又《法華經》說：『他們雖然生起滅度的想法，進入涅槃，但在那個國土求佛的智慧。』智論說：『有美妙清凈的國土超出三界，阿羅漢（Arhat，意為應供）應當生在那裡。』該論也引用了這段經文。三、長遠來看所度化的，是指無性眾生，因為業障深重難以進入，但因為具有佛性，最終會進入此法中，如《佛性論》和《寶性論》所說。又《涅槃經》中說，凡是有心的眾生都有佛性等。因此，五種根性都是所要度化的對象，最終都將獲得大菩提。二、選擇堪受教法的對象，雖然有種性，但由於現在生起的業障差別，對於此乘佛法，有的是堪受教法的對象，有的不是。其中，不是堪受教法的對象有五種：一、沒有信心，就是不相信有未
【English Translation】 English version The Second School: Three is also One, meaning the three (teachings) reveal the secret of the One (Vehicle Dharma). The Fourth School: Only One without Three, meaning the One Vehicle Dharma ultimately accomplishes all Buddhas. Sixth, from the perspective of the Dharma holders, the First School is held by teachers such as Dharmatrāta (meaning Dharma Savior), the Second by Nāgārjuna and Āryadeva, the Third by Asaṅga and Vasubandhu, and the Fourth by Aśvaghoṣa and Sthiramati. There are other schools and meanings, as detailed in the 'Annotations on the Avataṃsaka Sūtra'. Among the four schools mentioned above, this sūtra belongs to the Fourth School, but it also includes the content of the previous three schools. Careful consideration will make it clear.
Fourth, the capacities targeted by the teachings. This is divided into two parts: first, distinguishing the capacities, and then selecting those who are capable of receiving the teachings. First, this sūtra and other scriptures all say that sentient beings have five different types of capacities: 1. Bodhisattva nature; 2. Pratyekabuddha nature; 3. Śrāvaka nature; 4. Undetermined nature for the above three vehicles; 5. Definitely no nature for the three vehicles. According to the provisional teachings of the Mahāyāna, there are two views: 1. Among these five types of capacities, only the Bodhisattva nature and the undetermined nature are the objects to be liberated by this sūtra, and the rest are not capable of receiving the teachings because their natures are already determined. 2. It also takes into account allowing them to gain benefits in their respective positions, but ultimately they cannot obtain the benefit of entering the Mahāyāna. According to the true teachings of the Mahāyāna, there are three views: 1. Those who are liberated now refer to the Bodhisattva nature and the undetermined nature. 2. Those who are liberated after rebirth refer to the fixed-nature Two Vehicles who need to enter Nirvāṇa and then receive a transformation body before they can enter the Mahāyāna, such as a Srotaāpanna (meaning Stream-enterer) needing eighty thousand kalpas, and a Pratyekabuddha (meaning Solitary Buddha) needing ten thousand kalpas, as stated in the 'Nirvāṇa Sūtra'. Also, the 'Lotus Sūtra' says: 'Although they give rise to the thought of extinction and enter Nirvāṇa, they seek the wisdom of the Buddha in that land.' The 'Mahāprajñāpāramitopadeśa' says: 'There is a wonderful pure land that transcends the three realms, and Arhats (meaning Worthy of Offerings) should be born there.' That treatise also quotes this passage. 3. Those who are liberated in the long run refer to beings without nature, because they have heavy karmic obstacles and are difficult to enter, but because they have Buddha-nature, they will eventually enter this Dharma, as stated in the 'Treatise on Buddha-nature' and the 'Ratnagotravibhāga'. Also, the 'Nirvāṇa Sūtra' says that all sentient beings with minds have Buddha-nature, etc. Therefore, all five types of capacities are objects to be liberated, and they will all eventually attain great Bodhi. 2. Selecting those who are capable of receiving the teachings, although they have nature, due to the difference in karmic obstacles that arise now, some are capable of receiving the teachings of this vehicle Dharma, and some are not. Among them, those who are not capable of receiving the teachings are five types: 1. Lack of faith, that is, not believing that there is an un-
來業果。是以廣造惡業。何況信有菩提涅槃。是難非器。二著有故。謂知有業果不造諸惡。修諸善品求人天報。樂著三有不求出離故。亦非器。三邪求故。謂雖求出離於外道邪見以求解脫。執見在懷根機未熟。此亦非器。四劣求故。謂雖舍外道而求二乘。根若未熟亦非其器。五錯求故。謂雖學大乘不了真空。妄取斷滅。或執有緣起。求彼性空。於此圓融無障礙法拒逆不受。遂成非器。次辨法器亦有五重。一證器。謂大菩薩聞此法已即便證入故。二行器。謂地前菩薩觀此實法以成正行故。三解器。謂初心菩薩依此實法順理生解。以成正見。依此起行速成大益。四信器。謂依此法生清凈信。發菩提心不求名利。直心趣向。受持領納。習解習行亦得為器。勝鬘經中正智有三種。一如實智。當此證器也。二隨順法智。當此解行器也。三仰權智。當此信器也。彼云唯佛所知非我境界。但當信向故同此也。五通器。謂前五非器隨其根熟悉皆當得入此法故。
第五能詮教體者。通論教體。略辨十門。一名句能詮門。二言聲詮表門。三聲名合詮門。四聲名俱絕門。五通攝所詮門。六遍該諸法門。七緣起唯心門。八會緣歸實門。九性相無礙門。十圓明具德門。初名句能詮者。若約小乘婆沙論中。亦以名句文等次第行列等為能詮教體
。若大乘中維摩等經。亦以文字以為詮表。此經下文隨相亦爾。唯識論云。名詮自性句詮差別。文即是字。為二所依。準釋應知。二言聲詮表者。若小乘中依發智論。十二部經以佛音聲語音語路用以為性。名句文等顯佛教作用。若大乘中以名句依聲假立無別體性。是故唯以音聲為性。維摩經云。以音聲為佛事。三聲名合詮門。若小乘中由前兩說諸德合為此第三句。若依大乘十地論中。說者以二事說。聽者以二事聞。謂音聲及名句。耳識聞聲同時意識領解名句。又維摩云。諸佛音聲語言文字而作佛事。四聲名俱絕者。此義小乘無。以彼法執不歸空故。若大乘中音聲文字當相即空。無所有故終日說法未嘗說也。經云。其說法者無說無示。又云如幻說等。良以無說之說。是如幻說前三句顯之。說即無說。雖說性空。此第四句顯之。合此四句為一教體。是故離有離無並超情表。是謂大乘真實教體。五通攝所詮者。瑜伽論云。依契經體略有二種。一文二義。文是所依義是能依。此二俱是所知性。解云以義因文顯故說能依性空如幻。準前應知。六遍該諸法者。非但以此聲名及義。然亦遍該色香味觸及默然等。併成詮表。如下文揚眉動目等。及維摩云。諸佛威儀進止無非佛事。嗅香食飯皆得三昧。性空幻有無礙準前。七緣起唯心者。
【現代漢語翻譯】 現代漢語譯本 如果大乘經典如《維摩詰經》等，也都是用文字來作為表達的工具。這部經的下文也是如此，會隨順事物的表相來進行闡述。《唯識論》說：『名詮釋自性，句詮釋差別。』文字就是字，是名和句所依賴的。按照這個解釋，應該可以理解。『二言聲詮表者』，如果按照小乘的《發智論》，十二部經是以佛的音聲、語音、語路作為其特性，名、句、文等都顯示了佛教的作用。如果按照大乘，名和句是依附於聲音而假立的，沒有獨立的體性，所以只有音聲才是其特性。《維摩詰經》說：『以音聲為佛事。』『三聲名合詮門』，如果按照小乘，由於前面兩種說法，各種功德結合成為這第三句。如果按照大乘《十地論》，說法者用兩件事來說，聽者用兩件事來聽，即音聲和名句。耳識聽到聲音的同時，意識領會名句。另外，《維摩詰經》說：『諸佛音聲語言文字而作佛事。』『四聲名俱絕者』，這個意義小乘沒有，因為他們的法執不歸於空性。如果按照大乘，音聲文字的當體就是空性，因為沒有真實的存在，所以終日說法，實際上未曾說過什麼。《經》中說：『其說法者無說無示。』又說『如幻說』等。正因為無說之說，才是如幻之說，前面三句顯明瞭這一點。說即是無說，雖然說的是性空，這第四句顯明瞭這一點。將這四句合起來，就構成了一個教法的整體。所以，既不執著于有，也不執著于無，並且超越了情感和表達，這就是所謂大乘真實的教法本體。『五通攝所詮者』，《瑜伽論》說：『依契經體略有二種。一文二義。文是所依義是能依。此二俱是所知性。』解釋說，因為義是通過文來顯現的，所以說義是能依，性空如幻。按照前面的解釋，應該可以理解。『六遍該諸法者』，不僅僅是用這些聲名和意義，而且也普遍涵蓋了色、香、味、觸以及沉默等等，都成為詮釋和表達的方式。如下文的揚眉、動目等等，以及《維摩詰經》說：『諸佛威儀進止無非佛事。嗅香食飯皆得三昧。』性空幻有，沒有障礙，按照前面的解釋。『七緣起唯心者』， English version If Mahayana sutras, such as the Vimalakirti Sutra, also use words as a means of expression. This sutra also follows the same principle in the following text, explaining things according to their appearances. The Vijnaptimatrata-siddhi says: 'Name explains self-nature, sentence explains difference.' Words are characters, which are what names and sentences rely on. According to this explanation, it should be understood. 'Two words, sound explains expression,' if according to the Sarvastivada's Jnanaprasthana, the twelve divisions of scriptures use the Buddha's voice, speech, and verbal path as their characteristic, and names, sentences, and texts all manifest the function of Buddhism. If according to Mahayana, names and sentences are provisionally established based on sound and have no separate nature, so only sound is its characteristic. The Vimalakirti Sutra says: 'Using sound as Buddha-work.' 'Three sounds, names, combined explanation gate,' if according to Sarvastivada, due to the previous two statements, various merits combine to form this third sentence. If according to the Dasabhumika Sutra of Mahayana, the speaker speaks with two things, and the listener listens with two things, namely sound and name-sentence. The ear consciousness hears the sound, and at the same time, the consciousness understands the name-sentence. Also, the Vimalakirti Sutra says: 'All Buddhas' sounds, languages, words, and texts perform Buddha-work.' 'Four sounds and names are all cut off,' this meaning is not found in Sarvastivada, because their attachment to dharma does not return to emptiness. If according to Mahayana, the very essence of sound and words is emptiness, because there is no real existence, so speaking all day long, in reality, nothing has ever been said. The Sutra says: 'The speaker does not speak or show.' It also says 'Like illusory speech,' etc. Precisely because the speech of no-speech is like illusory speech, the first three sentences clarify this point. Speaking is no-speaking, although it speaks of emptiness, this fourth sentence clarifies this point. Combining these four sentences constitutes a whole of the teaching. Therefore, neither clinging to existence nor clinging to non-existence, and surpassing emotions and expressions, this is the so-called true essence of the Mahayana teaching. 'Five, encompassing what is explained,' the Yogacarabhumi-sastra says: 'According to the body of the sutras, there are roughly two kinds. One is text, and the other is meaning. Text is what is relied upon, and meaning is what relies on it. Both of these are knowable.' The explanation says that because meaning is revealed through text, it is said that meaning is what relies on it, and its nature is empty like an illusion. According to the previous explanation, it should be understood. 'Six, universally encompassing all dharmas,' not only with these sounds, names, and meanings, but also universally encompassing form, smell, taste, touch, and silence, etc., all become ways of explanation and expression. Such as raising eyebrows and moving eyes in the following text, and the Vimalakirti Sutra says: 'All Buddhas' demeanor, advancing and retreating, are all Buddha-work. Smelling incense and eating rice all attain samadhi.' Emptiness of nature and illusory existence, without obstruction, according to the previous explanation. 'Seven, arising from conditions, only mind,' 維摩詰經 (Vimalakirti Sutra): A Mahayana Buddhist text. 唯識論 (Vijnaptimatrata-siddhi): A Yogacara Buddhist text. 發智論 (Jnanaprasthana): A Sarvastivada Buddhist text. 十地論 (Dasabhumika Sutra): A Mahayana Buddhist text. 瑜伽論 (Yogacarabhumi-sastra): A Yogacara Buddhist text.
【English Translation】 English version If Mahayana sutras, such as the 'Vimalakirti Sutra' (維摩詰經), also use words as a means of expression. This sutra also follows the same principle in the following text, explaining things according to their appearances. The 'Vijnaptimatrata-siddhi' (唯識論) says: 'Name explains self-nature, sentence explains difference.' Words are characters, which are what names and sentences rely on. According to this explanation, it should be understood. 'Two words, sound explains expression,' if according to the Sarvastivada's 'Jnanaprasthana' (發智論), the twelve divisions of scriptures use the Buddha's voice, speech, and verbal path as their characteristic, and names, sentences, and texts all manifest the function of Buddhism. If according to Mahayana, names and sentences are provisionally established based on sound and have no separate nature, so only sound is its characteristic. The 'Vimalakirti Sutra' (維摩詰經) says: 'Using sound as Buddha-work.' 'Three sounds, names, combined explanation gate,' if according to Sarvastivada, due to the previous two statements, various merits combine to form this third sentence. If according to the 'Dasabhumika Sutra' (十地論) of Mahayana, the speaker speaks with two things, and the listener listens with two things, namely sound and name-sentence. The ear consciousness hears the sound, and at the same time, the consciousness understands the name-sentence. Also, the 'Vimalakirti Sutra' (維摩詰經) says: 'All Buddhas' sounds, languages, words, and texts perform Buddha-work.' 'Four sounds and names are all cut off,' this meaning is not found in Sarvastivada, because their attachment to dharma does not return to emptiness. If according to Mahayana, the very essence of sound and words is emptiness, because there is no real existence, so speaking all day long, in reality, nothing has ever been said. The Sutra says: 'The speaker does not speak or show.' It also says 'Like illusory speech,' etc. Precisely because the speech of no-speech is like illusory speech, the first three sentences clarify this point. Speaking is no-speaking, although it speaks of emptiness, this fourth sentence clarifies this point. Combining these four sentences constitutes a whole of the teaching. Therefore, neither clinging to existence nor clinging to non-existence, and surpassing emotions and expressions, this is the so-called true essence of the Mahayana teaching. 'Five, encompassing what is explained,' the 'Yogacarabhumi-sastra' (瑜伽論) says: 'According to the body of the sutras, there are roughly two kinds. One is text, and the other is meaning. Text is what is relied upon, and meaning is what relies on it. Both of these are knowable.' The explanation says that because meaning is revealed through text, it is said that meaning is what relies on it, and its nature is empty like an illusion. According to the previous explanation, it should be understood. 'Six, universally encompassing all dharmas,' not only with these sounds, names, and meanings, but also universally encompassing form, smell, taste, touch, and silence, etc., all become ways of explanation and expression. Such as raising eyebrows and moving eyes in the following text, and the 'Vimalakirti Sutra' (維摩詰經) says: 'All Buddhas' demeanor, advancing and retreating, are all Buddha-work. Smelling incense and eating rice all attain samadhi.' Emptiness of nature and illusory existence, without obstruction, according to the previous explanation. 'Seven, arising from conditions, only mind,'
此上所說諸教法等。莫不皆是唯心所現。是故俱唯識為體。然有二義。一約本影有無。二說聽相攝。前中四句。一唯本無影。如小乘說。但有心外無唯識故。達摩多羅論師所立。二有本有影。謂由眾生聞法善根增上緣力。擊佛心中利他種因。于佛智上有文義相生。名本性相教。由佛此教增上緣力。擊聞法者漏無漏種。于聞者識上有文義相生。為影像相教。是故本在心外影在心內。以此宗許眾生心外有佛色聲諸功德故。護法等論師皆立此義。三唯影無本。謂離眾生心佛果唯有如如及如如智。大悲大愿增上緣力。令彼所化根熟眾生心中現佛色聲說法。無有心外如來色聲並相功德。龍軍論師及堅慧論師等並立此義。四非本非影。謂前心內所現之影離心無體。是故本影俱無所有。龍樹提婆多立此義。二說聽相收者。亦有四句。一所化眾生無別自體。以如來藏為眾生體。佛智證此以為自體。是故眾生舉體皆在佛智中現。佛性論第二卷如來藏品云。一切眾生悉在如來智內。故名為藏。以如如智稱如如境故。一切眾生決定無有出如如境者。併爲如來之所攝持。故名所藏眾生。為如來藏。解云。由此當知。所化眾生舉體全在佛智中。況所說教。是故唯以佛心為體。二能化諸佛無別自體。證真之智同真。一味眾生虛妄攬真為性。是則佛體
【現代漢語翻譯】 現代漢語譯本 以上所說的各種教法等等，沒有哪一樣不是唯心所顯現的。因此，它們都以『俱唯識』（一切事物皆為識所變現）為本體。然而，這裡有兩種不同的理解。第一種是關於『本』（根本）和『影』（影像）的有無；第二種是關於說法者和聽法者之間的相互關係。在第一種理解中，有四種說法： 第一種，只有『本』而沒有『影』。例如，小乘佛教認為，只有心外的事物，而沒有『唯識』的觀點。達摩多羅（Dharmatrāta）論師所持的觀點就是如此。 第二種，既有『本』也有『影』。這是說，由於眾生聽聞佛法的善根增長，這種增上的因緣力量觸動了佛心中利益眾生的種子，於是在佛的智慧中產生了文字和義理的顯現，這被稱為『本性相教』。由於佛的這種教法的增上因緣力量，觸動了聽法者有漏和無漏的種子，於是在聽法者的意識中產生了文字和義理的顯現，這被稱為『影像相教』。因此，『本』在心外，而『影』在心內。這個宗派認為眾生的心外有佛的色身、聲音以及各種功德。護法（Dharmapāla）等論師都持這種觀點。 第三種，只有『影』而沒有『本』。這是說，離開眾生的心，佛果只有如如（Tathatā，真如）以及如如智（Tathatā-jñāna，真如智）。由於大悲和大愿的增上因緣力量，使得那些被佛所教化的、根器成熟的眾生心中顯現出佛的色身、聲音和說法，而沒有心外的如來的色身、聲音以及各種功德。龍軍（Nāgārjuna）論師和堅慧（Sthiramati）論師等都持這種觀點。 第四種，既不是『本』也不是『影』。這是說，先前在心中所顯現的『影』，離開心就沒有自體。因此，『本』和『影』都是空無所有的。龍樹（Nāgārjuna）和提婆（Āryadeva）大多持這種觀點。 第二種關於說法者和聽法者之間相互關係的理解，也有四種說法： 第一種，被教化的眾生沒有獨立的自體，而是以如來藏（Tathāgatagarbha，如來藏）作為眾生的本體。佛的智慧證悟了這個如來藏，並以此作為自體。因此，眾生的整體都在佛的智慧中顯現。《佛性論》第二卷《如來藏品》中說：『一切眾生都在如來的智慧之內，所以稱為藏。』因為如如智與如如境相符，所以一切眾生絕對沒有超出如如境的，並且都被如來所攝持，所以名為所藏眾生，即如來藏。解釋說，由此應當知道，被教化的眾生的整體都在佛的智慧中，更何況所說的教法。因此，唯有以佛心為本體。 第二種，能教化的諸佛沒有獨立的自體。證悟真理的智慧與真理相同，是同一味道的。眾生虛妄地執取真理作為自己的本性。那麼佛的本體
【English Translation】 English version All the teachings mentioned above are nothing but manifestations of the mind. Therefore, they all have 『Vijñaptimātratā』 (the principle that everything is a manifestation of consciousness) as their essence. However, there are two different interpretations here. The first concerns the presence or absence of 『original』 (the source) and 『image』 (the reflection); the second concerns the mutual relationship between the speaker and the listener. In the first interpretation, there are four views: First, there is only the 『original』 without the 『image』. For example, the Hīnayāna school believes that there are only things external to the mind, without the concept of 『Vijñaptimātratā』. This is the view held by Master Dharmatrāta. Second, there is both the 『original』 and the 『image』. This means that due to the increasing power of the good roots of sentient beings who hear the Dharma, this augmenting condition strikes the seed of benefiting others in the Buddha's mind, and the appearance of words and meanings arises in the Buddha's wisdom, which is called the 『original nature teaching』. Due to the augmenting condition of this teaching of the Buddha, it strikes the seeds of defilement and non-defilement in the listener, and the appearance of words and meanings arises in the listener's consciousness, which is called the 『image teaching』. Therefore, the 『original』 is outside the mind, while the 『image』 is inside the mind. This school believes that there are the Buddha's physical form, voice, and various merits outside the minds of sentient beings. Masters such as Dharmapāla all hold this view. Third, there is only the 『image』 without the 『original』. This means that apart from the minds of sentient beings, the fruit of Buddhahood only has Suchness (Tathatā) and Suchness-wisdom (Tathatā-jñāna). Due to the augmenting condition of great compassion and great vows, the Buddha's physical form, voice, and Dharma teaching appear in the minds of those sentient beings who are being taught and whose faculties are mature, but there are no physical form, voice, and various merits of the Tathāgata outside the mind. Masters such as Nāgārjuna and Sthiramati all hold this view. Fourth, it is neither the 『original』 nor the 『image』. This means that the 『image』 that previously appeared in the mind has no self-nature apart from the mind. Therefore, both the 『original』 and the 『image』 are empty and non-existent. Nāgārjuna and Āryadeva mostly hold this view. The second interpretation concerning the mutual relationship between the speaker and the listener also has four views: First, the sentient beings being taught do not have an independent self-nature, but take the Tathāgatagarbha (Buddha-nature) as the essence of sentient beings. The Buddha's wisdom realizes this Tathāgatagarbha and takes it as its own essence. Therefore, the entirety of sentient beings appears in the Buddha's wisdom. The second chapter, 『Tathāgatagarbha Chapter』, of the Buddha-nature Treatise says: 『All sentient beings are within the wisdom of the Tathāgata, therefore it is called garbha (womb or store).』 Because Suchness-wisdom corresponds to the realm of Suchness, all sentient beings definitely do not go beyond the realm of Suchness and are all embraced by the Tathāgata, therefore they are called sentient beings stored, which is the Tathāgatagarbha. The explanation says that from this, it should be known that the entirety of the sentient beings being taught are all in the Buddha's wisdom, let alone the teachings being spoken. Therefore, only the Buddha's mind is taken as the essence. Second, the Buddhas who teach do not have an independent self-nature. The wisdom that realizes the truth is the same as the truth, it is of one flavor. Sentient beings falsely grasp the truth as their own nature. Then the essence of the Buddha
在眾生心內。依體起用。佛色聲等既從眾生心體中起。還在眾生緣起心中。是故諸佛色聲等事尚是眾生心內之事。況言教等。是故一切唯眾生心。三由前二義不相離。故無礙雙現。謂佛心中眾生聽眾生心中佛說法。眾生心中佛為佛心裡眾生說法。是故全攝各無障礙。四佛唯眾生心佛相盡也。眾生唯佛心眾生相盡也。既形奪兩盡說聽雙亡。何教體之有。此上四句合為一事。全此全彼。即有即無無障無礙。思之可見。八會相歸性者。以妄計即空緣起無性。經依此義說一切法即真如也。又云。文字性離。是則解脫。以相虛未嘗。不盡。性實未嘗不顯。是故終日說未曾說也。九性相融通門者。謂虛相盡而不礙存。真性現而不妨用。是則相即真而相不壞。真即相而真不變。性相雙融二而無二。經云。眾生即法身法身即眾生。法身眾生義一名異。然義一之旨宜深思之。十圓明無礙門者。先開后合。開者於一教法開為二門。一真性平等。二虛相差別。其真性有二義。一隨緣義。二不變義。經云。不染而染染而不染。是此二義也。其虛相亦有二義。一不存義。二不壞義。經云諸法無所有如是有世界即非世界是名世界等是此義也。二合者。亦有二重。一以真中隨緣義。與相中不壞義合為一義。是真不異俗。以真中不變義與相中不存義合為
【現代漢語翻譯】 現代漢語譯本 在眾生的心內，依據心體的本性而生起作用。佛的色相、聲音等等既然是從眾生的心體中生起的，仍然還在眾生因緣生起的心中。因此，諸佛的色相、聲音等事，尚且還是眾生心內的事，更何況是言教等呢？所以說，一切都唯是眾生的心。 三、由於前面的兩種意義不互相分離，所以能夠無礙地同時顯現。意思是說，在佛的心中，眾生聽法；在眾生的心中，佛在說法；在眾生的心中，佛為佛心裡的眾生說法。因此，完全攝受而各自沒有障礙。 四、佛只是眾生的心，佛的相貌也就窮盡了；眾生只是佛的心，眾生的相貌也就窮盡了。既然形相和作用都消盡，能說和能聽也都消失了，哪裡還有教法的本體呢？以上四句合起來說的是一件事，完全是此，完全是彼，既是有，也是無，沒有障礙，沒有阻礙，仔細思考就可以明白。 八、從現象迴歸本性。因為虛妄的計較就是空，因緣生起的事物沒有自性。《經》依據這個意義說一切法就是真如。又說：『文字的自性是遠離的，那就是解脫。』因為現象是虛幻的，未曾不窮盡；本性是真實的，未曾不顯現。因此，終日說法，也未曾說過什麼。 九、性相融通門。意思是說，虛幻的現象窮盡了，卻不妨礙它的存在；真實的本性顯現了，卻不妨礙它的作用。這樣，現象就是真，而現象沒有壞滅；真就是現象，而真沒有改變。本性和現象相互融合，是二而無二。《經》中說：『眾生就是法身，法身就是眾生。』法身和眾生，意義相同，只是名稱不同。然而，意義統一的宗旨應該深入思考。 十、圓明無礙門。先分開，后合攏。分開來說，對於一種教法，可以分為兩個方面：一是真性平等，二是虛相差別。真性有兩種含義：一是隨緣義，二是 不變義。《經》中說：『不被染污而染污，染污而不被染污。』說的就是這兩種含義。虛相也有兩種含義：一是不存在義，二是 不壞義。《經》中說：『諸法沒有所有，如是有世界，即非世界，是名世界』等等，說的就是這個意思。 二、合攏也有兩重含義。一是以真性中的隨緣義，與現象中的不壞義合為一種意義，這就是真不異於俗。以真性中的不變義，與現象中的不存義合為
【English Translation】 English version Within the minds of sentient beings, functions arise based on the essence of the body. Since the Buddha's forms, sounds, etc., arise from the essence of sentient beings' minds, they remain within the minds of sentient beings arising from conditions. Therefore, the forms, sounds, and other matters of all Buddhas are still matters within the minds of sentient beings, let alone teachings and so on. Thus, everything is solely the mind of sentient beings. Three: Because the preceding two meanings are inseparable, they can manifest simultaneously without obstruction. This means that in the Buddha's mind, sentient beings listen to the Dharma; in the minds of sentient beings, the Buddha teaches the Dharma; in the minds of sentient beings, the Buddha teaches the Dharma to the sentient beings in the Buddha's mind. Therefore, there is complete inclusion without any obstruction. Four: The Buddha is only the mind of sentient beings, and the characteristics of the Buddha are exhausted; sentient beings are only the mind of the Buddha, and the characteristics of sentient beings are exhausted. Since both form and function are extinguished, and both speaking and listening are gone, where is the essence of the teaching? The above four sentences together describe one thing: completely this, completely that, both existent and non-existent, without obstruction, without hindrance. Reflection will make it clear. Eight: Returning from phenomena to essence. Because false calculations are emptiness, and things arising from conditions have no self-nature. The Sutra relies on this meaning to say that all dharmas are thusness (真如). It also says: 'The nature of words is detachment, which is liberation.' Because phenomena are illusory and never fail to be exhausted; essence is real and never fails to manifest. Therefore, speaking all day long, nothing has ever been said. Nine: The gate of interpenetration of essence and phenomena. This means that the illusory phenomena are exhausted, but it does not hinder their existence; the real essence manifests, but it does not hinder its function. Thus, phenomena are truth, and phenomena are not destroyed; truth is phenomena, and truth does not change. Essence and phenomena are mutually integrated, two but not two. The Sutra says: 'Sentient beings are the Dharmakaya (法身), and the Dharmakaya is sentient beings.' Dharmakaya and sentient beings have the same meaning but different names. However, the principle of the unity of meaning should be deeply considered. Ten: The gate of perfect clarity and unobstructedness. First separate, then combine. Separately speaking, for one teaching, it can be divided into two aspects: one is the equality of true nature, and the other is the difference of illusory phenomena. True nature has two meanings: one is the meaning of following conditions (隨緣義), and the other is the meaning of immutability (不變義). The Sutra says: 'Not being defiled but defiling, defiling but not being defiled.' This refers to these two meanings. Illusory phenomena also have two meanings: one is the meaning of non-existence (不存義), and the other is the meaning of non-destruction (不壞義). The Sutra says: 'All dharmas have nothing, such as there is a world, which is not a world, which is called a world,' etc., which refers to this meaning. Two: Combining also has two meanings. One is to combine the meaning of following conditions in true nature with the meaning of non-destruction in phenomena into one meaning, which is that truth is not different from the mundane. To combine the meaning of immutability in true nature with the meaning of non-existence in phenomena into
一義。是俗不異真。二真中不變義。相中不壞義。真乖俗故是非一義。真中隨緣義相中不存義。俗乖真故是非一義。以真中隨緣未嘗改變。即性不改。無不隨緣。隨緣不改。一味無二。亦由相中存亡不二。致令真俗亦一亦異及非一非異。思之可見。大乘法味意在於斯。
第六所詮宗趣者。語之所表曰宗。宗之所歸曰趣。通辨此經宗趣有十。一或說無宗。二或唯妄想。三或自覺聖智。四或說一心。五或開二諦。六三無等義。七或以四門法義。八或以五門相對義。九立破無礙。十顯密自在。初無宗者。謂辨諸法性相圓融。心言路絕。既無所立故不可辨宗。經云。一切法不生者。不應立宗。五分論多過故。是故以無宗為宗。此語亦不受為趣。二或以妄想為宗者。以妄想有二義。一病二藥。病謂執見。但是虛妄之想。是所對治故是病也。藥謂佛語眾生言。汝起有無見皆是妄想。眾生聞已即離彼見。故是藥也。但由佛說于妄想還治妄想之病。是故唯以妄想二字消釋一部經文。以妄念若起即是妄想。遂令妄念止息。即到此經處故以為宗。是故以妄想為宗。妄盡為趣。三以自覺聖智為宗者。非直覺一切法唯是自心悉皆平等。亦復覺此能覺智之自體如理一味。妙絕能所離覺所覺。故下云。無有佛涅槃。遠離覺所覺。覺在初心滿在
【現代漢語翻譯】 現代漢語譯本：第一義，是世俗諦（Samvriti，指相對的、表面的真理）與真諦（Paramartha，指絕對的、究竟的真理）沒有差別。第二真諦中不變的意義，現象中不壞滅的意義。真諦如果違背世俗諦，那麼就不是第一義。真諦中隨順因緣的意義，現象中不儲存的意義。世俗諦如果違背真諦，那麼就不是第一義。因為真諦中隨順因緣卻未曾改變，這就是自性不變，無所不隨順因緣。隨順因緣卻不改變，始終如一沒有差別。也由於現象中存在和消亡不是二元對立的，導致真諦和世俗諦也是既一又異，以及非一非異。仔細思考就可以明白。大乘佛法的意味就在於此。
第六，所要闡述的宗旨和歸趣。語言所表達的內容叫做宗旨，宗旨所歸向的目標叫做歸趣。總的來說，這部經的宗旨和歸趣有十種：一是或者說沒有宗旨；二是或者只有妄想（Kalpana，虛妄分別）；三是或者自覺聖智（Aryajnana，聖者的智慧）；四是或者說一心（Ekacitta，唯一的真心）；五是或者開顯二諦（Dva-satya，真諦和俗諦）；六是三無等等的意義；七是或者用四門法義；八是或者用五門相對的意義；九是建立和破除沒有障礙；十是顯現秘密自在。第一種，沒有宗旨，是指辨析諸法的自性、現象圓融無礙，心和語言都無法表達。既然沒有什麼可以建立的，所以無法辨別宗旨。經中說：『一切法不生』，就不應該建立宗旨，因為五分論（Pancaskandha，色、受、想、行、識五蘊）有很多過失。因此，以沒有宗旨作為宗旨。這種說法也不被接受作為歸趣。第二種，或者以妄想作為宗旨，因為妄想有兩種意義：一是病，二是藥。病是指執著和見解，都是虛妄的想法，是所要對治的，所以是病。藥是指佛對眾生說：『你們產生的有無等見解都是妄想。』眾生聽了之後就離開了那些見解，所以是藥。只是由於佛說用妄想來醫治妄想的病。因此，只用『妄想』二字來消解整部經文。因為妄念如果生起就是妄想，於是使妄念止息，就到達了這部經所要表達的地方，所以把它作為宗旨。因此，以妄想作為宗旨，妄想止息作為歸趣。第三種，以自覺聖智作為宗旨，不僅僅是覺悟一切法都只是自心，一切都是平等的，而且覺悟到能覺知的智慧的自體也是如理如實，唯一無二，妙絕能覺和所覺，遠離覺和所覺。所以下面說：『沒有佛的涅槃（Nirvana，寂滅），遠離覺和所覺。』覺悟在最初的心中圓滿。
【English Translation】 English version: The first meaning is that conventional truth (Samvriti) is not different from ultimate truth (Paramartha). Second, the unchanging meaning within ultimate truth, the indestructible meaning within phenomena. If ultimate truth contradicts conventional truth, then it is not the first meaning. The meaning of following conditions within ultimate truth, the meaning of not preserving within phenomena. If conventional truth contradicts ultimate truth, then it is not the first meaning. Because ultimate truth follows conditions without ever changing, this is the unchanging nature, which follows all conditions. Following conditions without changing, it is always the same, without difference. Also, because existence and non-existence within phenomena are not dualistic, it leads to ultimate truth and conventional truth being both one and different, as well as neither one nor different. Careful consideration will reveal this. The essence of Mahayana Buddhism lies in this.
Sixth, the doctrine and purpose to be elucidated. What language expresses is called the doctrine, and the goal to which the doctrine leads is called the purpose. Generally speaking, this sutra has ten doctrines and purposes: first, some say there is no doctrine; second, some say there is only imagination (Kalpana); third, some say it is self-aware noble wisdom (Aryajnana); fourth, some say it is one mind (Ekacitta); fifth, some say it reveals the two truths (Dva-satya); sixth, the meaning of the three non-dualities; seventh, some use the meaning of the fourfold negation; eighth, some use the meaning of the fivefold relation; ninth, establishment and refutation are unobstructed; tenth, manifestation and secrecy are unconstrained. The first, no doctrine, refers to analyzing the nature and phenomena of all dharmas as perfectly integrated and unobstructed, beyond the reach of mind and language. Since there is nothing to establish, there is no way to discern a doctrine. The sutra says, 'All dharmas are unborn,' so one should not establish a doctrine, because the five aggregates (Pancaskandha) have many faults. Therefore, taking no doctrine as the doctrine. This statement is also not accepted as the purpose. The second, some take imagination as the doctrine, because imagination has two meanings: one is disease, and the other is medicine. Disease refers to attachments and views, which are all illusory thoughts, and are what needs to be treated, so it is a disease. Medicine refers to the Buddha saying to sentient beings, 'The views of existence and non-existence that you generate are all imagination.' Upon hearing this, sentient beings abandon those views, so it is medicine. It is only because the Buddha said to use imagination to cure the disease of imagination. Therefore, only the two words 'imagination' are used to dissolve the entire sutra. Because if a false thought arises, it is imagination, thus causing the false thought to cease, and one arrives at the place that this sutra wants to express, so it is taken as the doctrine. Therefore, taking imagination as the doctrine, and the cessation of imagination as the purpose. The third, taking self-aware noble wisdom as the doctrine, is not only realizing that all dharmas are only one's own mind, and that everything is equal, but also realizing that the self-nature of the wisdom that is capable of awareness is also truthful and real, unique and non-dual, wonderfully transcending the knower and the known, and being far from the knower and the known. Therefore, it says below, 'There is no Nirvana (Nirvana) of the Buddha, far from the knower and the known.' Enlightenment is complete in the initial mind.
佛果。經文具辨。故以為宗。是故舉覺為宗。覺泯為趣。四或說。一心為宗者。以辨諸法皆由心現。謂習氣內擾。妄境風起吹擊心海。濤波萬端。莫不皆是心之所現。下文所說雖有多門。莫不皆顯此唯心義。故以為宗。是則舉唯心為宗。心盡為趣。下文云。無心之心量我說為心量。五二諦為宗者。謂開前一心以為二諦。即心相差別染凈緣起。凡聖區分以約俗諦。心體平等染凈相盡。一味無二名為真諦。此中真俗相對有其五義。一相違義。二相害義。三相順義。四相成義。五無礙義。初者謂談真違俗。以違俗生滅故。順俗則違真。以乖真一味故。如水靜波動。理必相違。若不爾者二諦雜亂。此是非一門也。二相害者。非直二理相違。亦乃互奪其體。謂要由泯俗令盡。真性方顯。亦由覆真令隱俗相得成。如舉水波無不盡。取波水無所遺。全體互奪二諦方立。若不爾者則二諦別體不成非一。此則非異之非一門也。三相順者。謂此盡俗之真要不礙俗立。以真非斷空故。此覆真之俗要不礙真顯。以俗是虛幻故。如盡波之水必不礙波。以水非木石故。動水之波要不隱水。以波虛無體故。若不爾者各乖本位。二諦不成。上是非一之非異門也。四相成者。非直相順才不相違。亦乃全體相與方各得成。謂真是理實故必不違緣。舉體隨隱而
【現代漢語翻譯】 現代漢語譯本 佛果（Buddha-fruit）。經文已經具備辨析能力，因此以覺悟為宗旨。所以說，以覺悟為宗旨，以泯滅（覺悟后不再執著于覺悟本身）為最終目標。或者有人說，以『一心』為宗旨，因為要辨明諸法都是由心顯現的。意思是說，習氣在內心擾動，虛妄的境界像風一樣吹起，衝擊著心識之海，產生各種各樣的波濤，沒有一樣不是心所顯現的。下文所說的雖然有很多方面，但沒有一樣不是爲了彰顯這個『唯心』的道理，所以以『一心』為宗旨。那麼，就是以『唯心』為宗旨，以心盡（達到無心的境界）為最終目標。下文說，『無心之心量，我說為心量』。 五、以二諦（Two Truths）為宗旨。所謂開前述『一心』為二諦，即心相的差別，染凈的緣起，凡聖的區分，這些都屬於俗諦（Conventional Truth）。而心體的平等，染凈的相狀都消失，唯一而沒有差別的狀態，就叫做真諦（Ultimate Truth）。這裡真諦和俗諦相對而言，有五種含義：一是相違義，二是相害義，三是相順義，四是相成義，五是無礙義。第一種是相違義，意思是說談論真諦就違背了俗諦，因為真諦違背了俗諦的生滅變化；順應俗諦就違背了真諦，因為俗諦不符合真諦的唯一性。就像水靜止和水波動一樣，道理上必然是相互違背的。如果不是這樣，那麼真諦和俗諦就會混淆。這是『非一』的方面。 第二種是相害義，不僅僅是兩種道理相互違背，而且還會互相奪取對方的本體。意思是說，必須要通過泯滅俗諦才能使真性顯現，也要通過遮蔽真諦才能使俗相得以成立。就像提起水波，水波就全部消失；拿走水波，水就沒有遺漏。整體上互相奪取，二諦才能成立。如果不是這樣，那麼二諦的本體就不能成立，就不是『非一』。這是『非異之非一』的方面。 第三種是相順義，意思是說，這種泯滅俗諦的真諦，並不會妨礙俗諦的成立，因為真諦不是斷滅空。這種遮蔽真諦的俗諦，並不會妨礙真諦的顯現，因為俗諦是虛幻的。就像水波消失，水並不會受到妨礙，因為水不是木頭或石頭。水波動，並不會遮蔽水，因為水波沒有實體。如果不是這樣，那麼真諦和俗諦就會各自偏離本位，二諦就不能成立。這是『是非一之非異』的方面。 第四種是相成義，不僅僅是相互順應才不會相互違背，而且是整體上相互作用才能各自成立。意思是說，真諦是理性的真實，所以一定不會違背因緣。整體上隨著因緣而隱沒，而
【English Translation】 English version Buddha-fruit. The scriptures are fully capable of discernment, therefore, enlightenment is taken as the principle. Thus, taking awakening as the principle, and the extinction (no longer clinging to enlightenment itself after awakening) as the ultimate goal. Alternatively, some say that 'One Mind' is the principle, because it is to discern that all dharmas are manifested by the mind. It means that habitual tendencies disturb the inner mind, and illusory realms arise like wind, impacting the sea of consciousness, producing various waves, none of which are not manifested by the mind. Although what is said below has many aspects, none of them are not to reveal this 'Mind-Only' principle, so 'One Mind' is taken as the principle. Then, it is to take 'Mind-Only' as the principle, and the exhaustion of the mind (reaching the state of no-mind) as the ultimate goal. The following text says, 'The measure of the mind without mind, I call the measure of the mind.' Five, taking the Two Truths as the principle. The so-called opening of the aforementioned 'One Mind' into the Two Truths, namely the differences in the aspects of the mind, the arising of defilement and purity, the distinction between ordinary and holy, these all belong to the Conventional Truth. And the equality of the essence of the mind, the disappearance of the aspects of defilement and purity, the state of being one and without difference, is called the Ultimate Truth. Here, the Ultimate Truth and the Conventional Truth are relative, and have five meanings: first, the meaning of contradiction; second, the meaning of harm; third, the meaning of accordance; fourth, the meaning of accomplishment; fifth, the meaning of non-obstruction. The first is the meaning of contradiction, meaning that talking about the Ultimate Truth contradicts the Conventional Truth, because the Ultimate Truth contradicts the arising and ceasing of the Conventional Truth; conforming to the Conventional Truth contradicts the Ultimate Truth, because the Conventional Truth does not conform to the oneness of the Ultimate Truth. Just like the stillness of water and the movement of water, in principle they must contradict each other. If this is not the case, then the Ultimate Truth and the Conventional Truth will be confused. This is the aspect of 'non-one'. The second is the meaning of harm, which means that not only do the two principles contradict each other, but they also seize each other's essence. It means that it is necessary to extinguish the Conventional Truth in order to make the true nature manifest, and it is also necessary to cover up the Ultimate Truth in order to make the conventional appearance established. Just like lifting a wave, the wave disappears completely; taking away the wave, the water has nothing left out. The two truths can be established only by mutually seizing each other as a whole. If this is not the case, then the essence of the two truths cannot be established, and it is not 'non-one'. This is the aspect of 'non-different of non-one'. The third is the meaning of accordance, which means that this Ultimate Truth that extinguishes the Conventional Truth does not hinder the establishment of the Conventional Truth, because the Ultimate Truth is not annihilation emptiness. This Conventional Truth that covers up the Ultimate Truth does not hinder the manifestation of the Ultimate Truth, because the Conventional Truth is illusory. Just like the wave disappears, the water is not hindered, because the water is not wood or stone. The movement of water does not cover up the water, because the wave has no substance. If this is not the case, then the Ultimate Truth and the Conventional Truth will deviate from their original positions, and the two truths cannot be established. This is the aspect of 'non-one of non-different'. The fourth is the meaning of accomplishment, which means that not only do they not contradict each other because they are in accordance with each other, but they also accomplish each other as a whole. It means that the Ultimate Truth is the reality of reason, so it will not violate the conditions. As a whole, it disappears with the conditions, and
成俗。以俗是事虛故必不乖理。舉體相盡而顯真。如虛波攬水成。水徹于波相則無波而非水。成波乃名水。則波徹於水體。無水而非波。動靜交徹二諦雙立。若不爾者理事不融。二諦俱壞。此非異門也。五無礙者。合前四句所說。為一無礙法界。是故即真即俗即違即順即成即壞。圓融自在同時俱現。聖智所照無礙頓見。是謂二諦甚深之相。經意在此。故以為宗。觀此成行。用以為趣。六以三無等義為宗趣者。一無上境。二無等行。三無等果。初者謂前二諦所觀之境。依此令成悲智等行。行滿究竟得智斷果。如攝論十殊勝義釋。論師攝為此三。謂初二殊勝為無等境。以所知依是第八識。及所知相是三性。俱是所觀故。次六殊勝為無等行。以四尋．思觀。六度．十地及三學等俱是正行故。后二殊勝是無等果。以彼果即是菩提。彼果斷是涅槃。俱是所得故。今此經中上下所辨不出此三。故亦同彼以為宗趣。七以四門法義為宗趣者。一五法。二三性。三八識。四二空。初謂凡聖心境隨緣為五。克其自實不離三性。三性所依唯有八識。八識義立方顯二空。或亦依空性以立諸識。束八識以為三性。開三性以為五法。是則依本起末。凡聖區分不離二空。性唯一味。是故於此四義或隨觀一門。即起信生解行成得果。或二或三乃至具四。
【現代漢語翻譯】 現代漢語譯本：習俗。因為習俗是虛幻的事物，所以必定不違背真理。整體完全顯現而彰顯真實。如同虛幻的波浪攬取水而成。水徹底貫穿于波浪，從現象上看沒有哪個波浪不是水。形成波浪才稱之為水，那麼波浪徹底貫穿於水的本體，沒有哪個水不是波浪。動與靜相互交融貫通，真諦與俗諦同時並立。如果不是這樣，真理與俗事不能融合，真諦與俗諦都會壞滅。這不是不同的法門啊。五、五無礙：綜合前面四句所說的，成為一個無礙的法界。因此，即是真也是俗，即是違背也是順應，即是成就也是壞滅，圓融自在，同時顯現。聖人的智慧所照見，無礙而頓悟。這就是二諦甚深的相狀。經文的意義就在於此，所以以此為宗旨。觀察此理而修行，用此作為歸趣。六、以三無等義為宗旨和歸趣：一、無上境；二、無等行；三、無等果。首先，無上境是指前面二諦所觀察的境界。依靠此境界，使悲智等行得以成就。修行圓滿究竟，獲得智慧和斷除煩惱的果報。如《攝大乘論》的十殊勝義解釋。論師將此歸納為這三點，即前二殊勝為無等境，因為所知依是第八識（阿賴耶識，Ālaya-vijñāna），以及所知相是三性（遍計所執性，Parikalpita-svabhāva；依他起性，Paratantra-svabhāva；圓成實性，Pariniṣpanna-svabhāva），都是所觀察的對象。其次，六殊勝為無等行，因為四尋思觀（name of meditation），六度（六波羅蜜，Ṣaṭ pāramitā），十地（菩薩十地，Daśa-bhūmi）以及三學（戒定慧，Śīla-samādhi-prajñā）等都是正行。后二殊勝是無等果，因為那個果就是菩提（Bodhi，覺悟），那個果斷就是涅槃（Nirvāṇa，寂滅），都是所獲得的。現在這部經中上下所辨析的，沒有超出這三點，所以也和《攝大乘論》一樣以此作為宗旨和歸趣。七、以四門法義為宗旨和歸趣：一、五法；二、三性；三、八識；四、二空。首先，五法是指凡夫和聖人的心境隨著因緣而變化為五種（名、相、分別、正智、如如），考察它們的真實自性，不離三性。三性所依賴的只有八識。確立八識的意義，才能明顯地顯示二空（人空，Pudgala-śūnyatā；法空，Dharma-śūnyatā）。或者也可以依靠空性來確立諸識。將八識歸結為三性，展開三性為五法。這就是依本起末，凡夫和聖人的區分不離二空，自性唯一。因此，對於這四種意義，或者隨順觀察其中一門，就能生起信心，產生理解，修行成就，獲得果報。或者二門，或者三門，乃至全部四門。
【English Translation】 English version: Customs. Because customs are illusory things, they must not contradict the truth. The whole body is completely manifested to reveal the truth. It is like illusory waves grasping water to form. Water thoroughly penetrates the waves, and in appearance, no wave is not water. It is only when waves are formed that they are called water, then the waves thoroughly penetrate the essence of water, and no water is not a wave. Movement and stillness interpenetrate, and the two truths (Satya) are established simultaneously. If it is not so, truth and phenomena cannot be integrated, and both truths will be destroyed. This is not a different Dharma gate. Five, the five unobstructednesses: Combining the previous four sentences, it becomes one unobstructed Dharma realm. Therefore, it is both true and conventional, both contradictory and compliant, both achieving and destroying, perfectly integrated, and appearing simultaneously. The wisdom of the sages illuminates, unobstructed and sudden enlightenment. This is the profound aspect of the two truths. The meaning of the scripture lies in this, so it is taken as the purpose. Observe this principle and practice, and use this as the ultimate goal. Six, taking the meaning of the three unequaled aspects as the purpose and ultimate goal: First, the unsurpassed realm; second, the unequaled practice; third, the unequaled result. First, the unsurpassed realm refers to the realm observed by the previous two truths. Relying on this realm, the practices of compassion and wisdom can be achieved. The practice is completed and ultimately, the result of wisdom and the elimination of afflictions is obtained. As explained in the ten excellent meanings of the Mahāyānasaṃgraha. The teacher summarizes this into these three points, that is, the first two excellences are the unequaled realm, because the basis of what is known is the eighth consciousness (Ālaya-vijñāna), and the appearance of what is known is the three natures (Parikalpita-svabhāva, Paratantra-svabhāva, Pariniṣpanna-svabhāva), which are all objects of observation. Secondly, the six excellences are the unequaled practice, because the four contemplations (name of meditation), the six perfections (Ṣaṭ pāramitā), the ten grounds (Daśa-bhūmi) and the three learnings (Śīla-samādhi-prajñā) are all correct practices. The latter two excellences are the unequaled result, because that result is Bodhi (enlightenment), and that result of elimination is Nirvāṇa (extinction), which are all obtained. Now, what is analyzed in this scripture from beginning to end does not exceed these three points, so it is also taken as the purpose and ultimate goal like the Mahāyānasaṃgraha. Seven, taking the four Dharma meanings as the purpose and ultimate goal: First, the five dharmas; second, the three natures; third, the eight consciousnesses; fourth, the two emptinesses. First, the five dharmas refer to the minds and realms of ordinary people and sages that change with conditions into five (name, form, discrimination, right knowledge, suchness). Examining their true nature, they do not deviate from the three natures. What the three natures rely on is only the eight consciousnesses. Establishing the meaning of the eight consciousnesses can clearly reveal the two emptinesses (Pudgala-śūnyatā, Dharma-śūnyatā). Or one can also rely on emptiness to establish the consciousnesses. Concluding the eight consciousnesses into the three natures, expanding the three natures into the five dharmas. This is relying on the origin to initiate the end, and the distinction between ordinary people and sages does not deviate from the two emptinesses, and the nature is only one taste. Therefore, for these four meanings, either follow and observe one of them, and faith can arise, understanding can be produced, practice can be achieved, and results can be obtained. Or two, or three, or even all four.
開合無礙。以成正見。大乘法相不越於此。此經盛說故以為宗。余義至文當辨。八五門相對為宗趣者。一教義相對。設教為宗以義為趣。要令尋教得其義故。二理事相對者。謂就義中緣起事相。意令趣入真性故。三境行相對者。說真俗諦境。意欲令成無二正行故。四比證相對者。於行中近說地前次行。意在入地深證。五因果相對者。謂令菩薩順行萬行。令成佛果菩提。此上十事五對。於此一部通皆備足。故為宗趣。九立破無礙者。此經所破略有三位。一邪見外道。二法執二乘。三謬解菩薩。其外道者。謂宗六師乃至九十五種皆悉隨機以理徴破。務令舍邪歸正。如經可知。二二乘二部乃至十八皆亦隨此破其所執。務令舍小歸大。亦如文顯。三謬解菩薩聞說真空將謂斷滅。聞有業果謂實非空。聞此二說將謂別體。今並授以正理令舍妄歸真。亦如文顯。所立亦三。一萬法唯心通治三病。二唯一真性如來藏法。三以不動真性而建立諸法。或亦泯事歸理理現而事不壞。二攬理成事。事立而理不隱。三理事圓融。不二而二。此法若立無惑而不遣。即立無不破也。障盡方證。即破無不立也。是則立破之破非破也。破立之立非立也。立破形奪雙泯無寄。經意在此故以為宗。是則立破為宗無寄為趣。十顯密自在門者。但入法根器有其二種
。一純二雜。為彼純器直示法體令修證得果。若為雜器以覆相密語。亦言異意異。名為密意。如下文。二夜中間不說一字。四種平等此佛。即彼五無間業。證大菩提。如是非一。是則教有顯密不同。理無隱現差別。隨機顯密。經至八萬四千。其次統收猶為一百八句。若攝末以歸本。唯是一心。真如是歸心一性不礙百八宛然。散說八萬四千不失一心平等。良以本末無二圓通無礙。是故以顯密為宗。泯二為趣。深性宗趣包括多涂。略舉十門顯斯一部宗趣之義。略辨如是。
第七釋題目者。略以十義釋。一翻名。二指事。三顯用。四顯德。五表法。六辨行。七表玄。八開釋。九合辨。十解品。初翻名者梵言楞伽。此云難入亦云險絕復云可畏亦曰莊嚴。阿伐哆陀羅此云下入。以梵語中下入上入悉有別名。唯從上下入別有此名。如入菩薩等。解四卷者。翻為無上。此甚訛也。勘諸梵本及十卷中。都無寶字。十卷中翻為入者。當名也。二指事辨者。有二義。此摩羅耶山居南海中。孤峙削成故名險絕。二山頂有城回無門戶。名為難入。非直山無入路。亦乃城絕戶扉。唯有神通者飛空下入方預其中。故名此城以為難入。佛及大眾應機降跡。故名為入。即從天及處用以題名。羅剎居中複名可畏。眾寶校飾。復曰莊嚴。三顯用者有二
【現代漢語翻譯】 現代漢語譯本：一純二雜：對於純粹的根器，直接開示法的本體，使他們修行證果。如果對於不純粹的根器，就用隱晦的語言和秘密的說法，也說不同的意思，這叫做密意，如下文所說。『二夜中間不說一字』，『四種平等』，『此佛即彼五無間業證大菩提』，像這樣不是唯一的。因此，教法有顯教和密教的不同，但理體沒有隱沒和顯現的差別。隨著不同的根器，施以顯教或密教。經典多達八萬四千。其次，統統收攝起來，仍然是一百零八句。如果收攝末端迴歸到根本，唯一是『一心』。真如是歸於心的一性，不妨礙百八宛然存在。分散來說，有八萬四千，也不失去一心平等。實在是因為本末沒有二致，圓融通達沒有障礙。所以，以顯教和密教為宗旨，泯滅二元對立為目標。深性宗的宗旨包括多種途徑，簡略地舉出十個方面，來闡明這部經的宗旨和意義。簡略地辨析如上所述。 第七，解釋題目：簡略地用十個方面來解釋。一、翻譯名稱；二、指明事件；三、彰顯作用；四、彰顯功德；五、表明法；六、辨別修行；七、表明玄妙；八、開解闡釋；九、合起來辨析；十、解釋品。首先，翻譯名稱：梵語『楞伽』（Laṅkā），這裡翻譯為『難入』，也翻譯為『險絕』，又翻譯為『可畏』，也叫做『莊嚴』。『阿伐哆陀羅』（Avatāra）這裡翻譯為『下入』。因為在梵語中，『下入』和『上入』都有不同的名稱，只有從上下入才特別有這個名稱，例如『入菩薩』等。解釋四卷本，翻譯為『無上』，這很訛誤。考察各種梵文字以及十卷本中，都沒有『寶』字。十卷本中翻譯為『入』，是恰當的名稱。第二，指明事件來辨析：有兩種含義。這座摩羅耶山（Malaya）位於南海之中，孤立陡峭，所以叫做『險絕』。二、山頂有城，迴旋沒有門戶，叫做『難入』。不只是山沒有進入的道路，而且城也絕無門戶。只有有神通的人，從空中下入，才能參與其中。所以用這座城的名字作為『難入』。佛和大眾應機降臨，所以叫做『入』。就是從天以及處所來用以命名。羅剎（Rākṣasa）居住在其中，又叫做『可畏』。用各種珍寶裝飾，又叫做『莊嚴』。第三，彰顯作用：有兩種。
【English Translation】 English version: One pure, two mixed: For those with pure faculties, directly reveal the Dharma-body, enabling them to cultivate and attain fruition. If for those with mixed faculties, use veiled language and secret teachings, also speaking with different meanings, which is called 'secret intention,' as mentioned below. 'Not speaking a single word between two nights,' 'the four equalities,' 'this Buddha is the same as the one who commits the five heinous offenses and attains great Bodhi,' like this, it is not singular. Therefore, the teachings have differences between exoteric and esoteric, but the principle has no difference between hidden and manifest. According to different faculties, apply exoteric or esoteric teachings. The scriptures amount to eighty-four thousand. Secondly, collectively gathering them, they are still one hundred and eight phrases. If one gathers the end to return to the root, it is only 'one mind.' Suchness is returning to the one nature of the mind, not hindering the one hundred and eight from being clearly present. Speaking dispersedly, there are eighty-four thousand, but one does not lose the equality of one mind. Indeed, because the root and the end are not two, and perfect interpenetration is without obstruction. Therefore, taking exoteric and esoteric as the principle, eliminating duality as the goal. The goal of the Profound Nature School includes many paths, briefly listing ten aspects to clarify the meaning of the principle and meaning of this scripture. A brief analysis is as described above. Seventh, explaining the title: Briefly explain using ten aspects. First, translating the name; second, indicating the event; third, manifesting the function; fourth, manifesting the virtues; fifth, expressing the Dharma; sixth, distinguishing the practice; seventh, expressing the profound; eighth, explaining and elucidating; ninth, combining and analyzing; tenth, explaining the chapters. First, translating the name: The Sanskrit word 'Laṅkā' (楞伽) is translated here as 'difficult to enter,' also translated as 'perilous and precipitous,' also translated as 'fearsome,' and also called 'adorned.' 'Avatāra' (阿伐哆陀羅) is translated here as 'descending into.' Because in Sanskrit, 'descending into' and 'ascending into' have different names, only descending and ascending have this special name, such as 'entering Bodhisattva' and so on. Explaining the four-fascicle version, translating it as 'supreme' is very erroneous. Examining various Sanskrit versions and the ten-fascicle version, there is no word 'treasure' (寶). In the ten-fascicle version, translating it as 'entering' is the appropriate name. Second, indicating the event to analyze: There are two meanings. This Mount Malaya (摩羅耶山) is located in the South Sea, isolated and steep, so it is called 'perilous and precipitous.' Second, the summit has a city, circling without gates, called 'difficult to enter.' Not only does the mountain have no road to enter, but the city also has no gates. Only those with supernatural powers can descend from the sky to participate in it. Therefore, the name of this city is used as 'difficult to enter.' The Buddha and the assembly descend in response to the opportunity, so it is called 'entering.' That is, it is named from the heavens and the place. Rākṣasas (羅剎) reside within it, also called 'fearsome.' Adorned with various treasures, it is also called 'adorned.' Third, manifesting the function: There are two types.
義。一城為難入。佛能入之。二羅剎難化。入中化之。果用垂降至此二難。故云入難入也。四顯德者。謂一心真性周絕四句。迥超情表猶崖城絕戶故云難入。垂言巧辨宣示悟入。故云能入。此即教入義而義現也。五表法者有三義。一城表理玄。二羅剎表障重。三入顯行成。行成離羅剎之障。證難入之城。對法論中轉依略有三義。一轉成。謂行成也。二轉離。謂滅障也。三轉顯。謂證理也。此中三義當知亦爾。六辨行者。謂真理性融掩絕圖度。聖智玄悟妙證相應。故云入難入也。此則以智入理也。七表玄者。謂自覺聖智舉體是真。更無餘智慧證此真故。名難入。還令即真之智證此即智之真。此即無入入。入而即無入。名難入也。八開釋者開此一題為六義三對。一通別一對。謂入楞伽經是一部通名。勸請品是當篇別目。二就前通中教義一對。入楞伽是所依所詮。經之一字是能起能詮。三就所詮之中境智一對。謂楞伽是所入之境。入是能詮之智。是故開之有此三對。九合辨者。謂難往之入故即依處難顯佛力也。且依義顯教依理顯德。依境顯行。皆依主釋也。難即入故境智不殊。持業釋也。入之難及入即難二。翻前可知。二合教義者。謂詮入楞伽之經。則教依義立。或依入楞伽城方宣此教。則經名依處而立。皆依主釋也。若文
【現代漢語翻譯】 義：一座城難以進入，佛卻能進入。兩個羅剎（Rākṣasa，惡鬼）難以教化，佛進入其中教化他們。佛陀運用巧妙的方法降伏了這兩個困難，所以說『入難入』。 四、顯德：指一心真性超越了四句（四種邏輯判斷），遠遠超出了情感和表達的範圍，就像懸崖上的城池斷絕了出路一樣，所以說難以進入。佛陀運用巧妙的辯才宣示，使人領悟進入，所以說『能入』。這便是教義的進入，而義理也隨之顯現。 五、表法：有三重含義。一、城代表玄妙的真理。二、羅剎代表深重的業障。三、『入』代表修行成就。修行成就便能脫離羅剎的業障，證得難以進入的真理之城。在《對法論》中，轉依（Āśraya-parivṛtti，轉變所依）略有三種含義：一、轉成，指修行成就。二、轉離，指滅除業障。三、轉顯，指證得真理。這裡的三重含義也應當明白。 六、辨行：指真理性融合掩蓋，無法用思慮來揣測，只有聖智才能玄妙地領悟，與真理相應，所以說『入難入』。這是用智慧進入真理。 七、表玄：指自覺聖智的整體就是真理，再沒有其他的智慧能夠證得這個真理，所以名為『難入』。還要讓這本身就是真理的智慧，來證得這本身就是智慧的真理。這便是無入而入，入即是無入，名為『難入』。 八、開釋：將這一題目展開為六義三對。一、通別一對，即《入楞伽經》（Laṅkāvatāra Sūtra）是一部經的總名，而《勸請品》是本篇的別名。二、就總名中教義一對，《入楞伽》是所依據、所詮釋的內容，『經』字是能發起、能詮釋的內容。三、就所詮釋的內容中，境智一對，即楞伽（Laṅkā，楞伽山）是所進入的境界，『入』是能詮釋的智慧。所以展開來有這三對。 九、合辨：難以到達的『入』，正體現了依處難以顯現的佛力。而且，依義顯教，依理顯德，依境顯行，都是依主釋（Tatpuruṣa，梵語複合詞的一種）。『難即入』，說明境界與智慧沒有差別，是持業釋（Karmadhāraya，梵語複合詞的一種）。『入之難』以及『入即難』這兩種說法，可以參照前面的解釋來理解。二合教義，即詮釋『入楞伽』的經，那麼教義是依據義理而建立的。或者依據『入楞伽城』來宣說此教，那麼經名是依據處所而建立的，都是依主釋。如果文
【English Translation】 Meaning: A city is difficult to enter, but the Buddha can enter it. Two Rākṣasas (evil spirits) are difficult to convert, but the Buddha enters among them and converts them. The Buddha uses skillful means to subdue these two difficulties, so it is said 'entering the difficult to enter'. Fourth, manifesting virtue: It refers to the one mind's true nature that transcends the four propositions (four types of logical judgments), far beyond emotions and expressions, just like a city on a cliff with no way out, so it is said to be difficult to enter. The Buddha uses skillful eloquence to proclaim and enlighten people to enter, so it is said 'able to enter'. This is the entry of the teaching, and the meaning is also revealed. Fifth, representing the Dharma: It has three meanings. First, the city represents the profound truth. Second, the Rākṣasas represent deep karmic obstacles. Third, 'entering' represents the accomplishment of practice. Accomplishing practice can break away from the obstacles of the Rākṣasas and attain the city of truth that is difficult to enter. In the Abhidharma, Āśraya-parivṛtti (transformation of the basis) has three meanings: First, transformation into accomplishment, referring to the accomplishment of practice. Second, transformation into detachment, referring to the elimination of karmic obstacles. Third, transformation into manifestation, referring to the attainment of truth. These three meanings should also be understood here. Sixth, distinguishing practice: It refers to the true nature that is fused and concealed, unable to be speculated by thought, only the holy wisdom can profoundly understand and correspond to the truth, so it is said 'entering the difficult to enter'. This is using wisdom to enter the truth. Seventh, representing the profound: It refers to the self-aware holy wisdom as a whole being the truth, and there is no other wisdom that can attain this truth, so it is called 'difficult to enter'. It also allows this wisdom, which is itself the truth, to attain this truth, which is itself wisdom. This is entering without entering, entering is non-entering, called 'difficult to enter'. Eighth, explaining: This topic is expanded into six meanings and three pairs. First, the general and specific pair, that is, the Laṅkāvatāra Sūtra (Entering the Laṅkā) is the general name of a scripture, and the 'Invitation Chapter' is the specific name of this chapter. Second, in the general name, the teaching and meaning pair, 'Entering Laṅkā' is the content to be based on and explained, and the word 'Sūtra' is the content that can initiate and explain. Third, in the content to be explained, the realm and wisdom pair, that is, Laṅkā (Mount Laṅkā) is the realm to be entered, and 'entering' is the wisdom that can explain. Therefore, there are these three pairs when expanded. Ninth, combining and distinguishing: The 'entering' that is difficult to reach, precisely reflects the Buddha's power that is difficult to manifest in the place of reliance. Moreover, relying on meaning to manifest the teaching, relying on principle to manifest virtue, relying on realm to manifest practice, are all Tatpuruṣa (a type of Sanskrit compound word). 'Difficult is entering' indicates that there is no difference between realm and wisdom, it is Karmadhāraya (a type of Sanskrit compound word). The two statements 'the difficulty of entering' and 'entering is difficult' can be understood by referring to the previous explanations. Combining the teaching and meaning, that is, explaining the scripture of 'Entering Laṅkā', then the teaching is established based on the meaning. Or, based on 'entering the city of Laṅkā' to proclaim this teaching, then the scripture name is established based on the place, both are Tatpuruṣa. If the text
字性離。是則解脫。教即義故持業釋也。或處能表義。經即處故亦持業釋。十釋品名者。勸謂勸發。請謂求請。即請佛親降其處。勸演內證法輪。又亦勸請是一悟。謂諸佛降赴。諸佛說法。品中明此。故以為名。問準余經應題序品。何不爾耶。答若望為經由致理是序品。但以品內事別或題異號。如華嚴妙嚴等。何故四卷都名佛語心品者。準下文此經一部俱是楞伽心也。佛語者準梵語正翻名為佛教。于佛教楞伽中。此為中心要妙之說。非是緣慮等心。如般若心等。此是滿部之都名。非別品目。
第八部類傳譯者。先明部類依所見聞有其三部。一大本有十萬頌。如開皇三寶錄說。在於闐南遮俱槃國山中。具有楞伽等十本大經各十萬頌。二次本有三萬六千頌。如此所翻諸梵本中皆云三萬六千偈。經中某品即備答一百八問。如吐火羅三藏彌陀山。親于天竺受持此本。復云西國現有龍樹菩薩所造釋論。解此一部。三小本千頌有餘。名楞伽紇伐耶。此云楞伽心。即此本是舊云干栗太心者訛也。其四卷本就中人更重略之耳。言傳譯者其四卷本。宋元嘉年中天竺三藏求那跋陀羅。于丹陽祇洹寺譯。沙門寶云傳語。慧觀筆受。其十卷本後魏季天竺三藏菩提留支。于洛陽永寧寺譯。今此一本即大周聖曆元年于闐三藏實叉難陀。于神都
【現代漢語翻譯】 現代漢語譯本：『字性離』，意思是說從文字的自性中解脫出來。『教即義故持業釋也』，意思是說教就是義理，所以是持業釋。『或處能表義』，意思是說處所也能表達義理。『經即處故亦持業釋』，意思是說經就是處所，所以也是持業釋。 『十釋品名者』，意思是說解釋品名的十種方式。『勸謂勸發』，意思是說勸就是勸導啓發。『請謂求請』，意思是說請就是祈求邀請，即祈請佛陀親自降臨此地，勸請演說內證的法輪。『又亦勸請是一悟』，意思是說勸請也是一種覺悟，即諸佛降臨赴會，諸佛說法。品中闡明這些內容，所以以此為名。 問：按照其他經典，應該題為序品，為什麼這部經不是這樣呢？答：如果從經由闡述義理的角度來看，可以算是序品。但因為品中的內容各有側重，所以題寫不同的名稱，例如《華嚴經》的《妙嚴品》等。為什麼四卷本都名為《佛語心品》呢？根據下文，這部經全部都是《楞伽經》的心要。『佛語』，按照梵語的正確翻譯，應該叫做佛教。在佛教《楞伽經》中，這是最核心、最精妙的說法，不是緣慮等心，如同《般若心經》等。這是整部經的總名稱，不是單獨的品名。 第八部分是關於部類的傳承和翻譯者。首先說明部類，根據所見所聞，有三種部類。第一種是大本，有十萬頌，如《開皇三寶錄》所說，在位於闐（Khotan）南部的遮俱槃（Cakubana）國山中，有《楞伽經》等十部大經，每部各有十萬頌。第二種是次本，有三萬六千頌，如此次所翻譯的各種梵文字中都說有三萬六千偈。經中某個品就包含了一百零八個問題。如吐火羅（Tokhara）的三藏彌陀山（Mitra Shanta），親自在天竺（India）受持此本。還說西國現在有龍樹（Nagarjuna）菩薩所造的釋論，解釋這部經。第三種是小本，有一千多頌，名為《楞伽紇伐耶》（Lankavatara-hrdaya），翻譯成漢語就是《楞伽心》。這個版本就是以前所說的《干栗太心》，是訛傳。四卷本是有人在其中更加精簡的結果。關於傳承和翻譯者，四卷本是宋朝元嘉年間，中天竺（Central India）的三藏求那跋陀羅（Gunabhadra），在丹陽（Danyang）祇洹寺（Jetavana Monastery）翻譯的，沙門寶云（Baoyun）口述，慧觀（Huiguan）筆錄。十卷本是後魏時期，天竺（India）的三藏菩提留支（Bodhiruci），在洛陽（Luoyang）永寧寺（Yongning Monastery）翻譯的。現在這一本是大周聖曆元年，于闐（Khotan）的三藏實叉難陀（Siksananda），在神都（Shen Du）
【English Translation】 English version: 『Character-nature separation』 means liberation from the self-nature of words. 『Teaching is meaning, therefore it is a possessive compound』 means that teaching is meaning, so it is a possessive compound. 『Or the place can express meaning』 means that the place can also express meaning. 『The sutra is the place, therefore it is also a possessive compound』 means that the sutra is the place, so it is also a possessive compound. 『Ten explanations of the title of the chapter』 means the ten ways to explain the title of the chapter. 『Persuasion means to persuade and inspire』 means that persuasion is to persuade and inspire. 『Request means to ask and invite』 means that request is to ask and invite, that is, to invite the Buddha to personally descend to this place and persuade him to expound the Dharma wheel of inner realization. 『Also, persuasion and invitation is an enlightenment』 means that persuasion and invitation is also a kind of enlightenment, that is, the Buddhas descend to the meeting and the Buddhas preach the Dharma. This chapter clarifies these contents, so it is named after this. Question: According to other sutras, it should be titled the introductory chapter, why is this sutra not like this? Answer: If viewed from the perspective of expounding the meaning through the sutra, it can be regarded as the introductory chapter. However, because the contents of the chapters have different focuses, different names are given, such as the 『Wonderful Adornment Chapter』 of the Avatamsaka Sutra. Why is the four-volume version all named Buddha's Words on Mind Chapter? According to the following text, this entire sutra is the essence of the Lankavatara Sutra. 『Buddha's words』, according to the correct translation of Sanskrit, should be called Buddhism. In the Buddhist Lankavatara Sutra, this is the most core and subtle saying, not the mind of conceptual thought, like the Heart Sutra, etc. This is the general name of the entire sutra, not a separate chapter title. The eighth part is about the transmission and translators of the categories. First, explain the categories, according to what is seen and heard, there are three categories. The first is the large version, with 100,000 verses, as stated in the Kaihuang Three Treasures Record, in the mountains of Cakubana (遮俱槃), south of Khotan (于闐), there are ten large sutras such as the Lankavatara Sutra, each with 100,000 verses. The second is the secondary version, with 36,000 verses, as all the various Sanskrit versions translated this time say there are 36,000 verses. A certain chapter in the sutra contains 108 questions. For example, the Tripitaka master Mitra Shanta (彌陀山) of Tokhara (吐火羅) personally received and held this version in India (天竺). It is also said that there is now a commentary written by Bodhisattva Nagarjuna (龍樹) in the Western Regions, explaining this sutra. The third is the small version, with more than 1,000 verses, named Lankavatara-hrdaya (楞伽紇伐耶), which translates into Chinese as Heart of the Lankavatara. This version is the erroneously transmitted Ganlita Heart of the past. The four-volume version is the result of someone further simplifying it. Regarding the transmission and translators, the four-volume version was translated by the Tripitaka master Gunabhadra (求那跋陀羅) of Central India (中天竺) during the Yuanjia period of the Song Dynasty, at Jetavana Monastery (祇洹寺) in Danyang (丹陽), with the Shramana Baoyun (寶云) reciting and Huiguan (慧觀) writing it down. The ten-volume version was translated by the Tripitaka master Bodhiruci (菩提留支) of India (天竺) during the late Wei Dynasty, at Yongning Monastery (永寧寺) in Luoyang (洛陽). This current version is the one translated by the Tripitaka master Siksananda (實叉難陀) of Khotan (于闐) in the first year of the Shengli era of the Great Zhou Dynasty, in Shen Du (神都).
佛授記寺譯華嚴了。尋奉敕令再譯楞伽。文猶未畢。陀駕入京令近朝安置清禪寺。粗譯畢猶未再勘。三藏奉敕歸蕃。至長安二年有吐火羅三藏彌陀山。其初曾歷天竺廿五年。備窮三藏尤善楞伽。奉敕令共翻經沙門復禮法藏等。再更勘譯。復禮輟文御製經序。贊述云爾。其四卷迴文不盡。語順西音。致令髦彥英哲措解無由。愚類庸夫強推邪。解其十卷雖文品少具。聖意難顯。加字混文者泥於意。或致有錯。遂使明明正理滯以方言。聖上慨此難通。復令更譯。今則詳五梵本。勘二漢文。取其所得正其所失。累載優業當盡其旨。庶令學者幸無訛謬。
第九明義分齊者。先義後文。義者然此經中義理浩汗。撮其機要略顯十門。一緣起空有門。二諸識本末門。三識體真妄門。四本識種子門。五佛性遍通門。六二乘迴心門。七行位卷舒門。八障治無礙門。九違順自在門。十佛果常住門。初者于緣起性。此土南北諸師各執空有。不足為會。但西域清辨論主依般若等經習龍猛等宗。造般若燈及掌珍等論。確立比量辨依他空。護法等論師依深密等經習無著等宗。造唯識等論。亦立比量顯依他不空。後代學人智光戒賢繼其宗致。傳芳不絕。今謂不爾。前龍樹中觀無著親釋。提婆百論世親註解。以龍樹所辨明有不異空。無著所說明空不
【現代漢語翻譯】 現代漢語譯本：佛授記寺翻譯了《華嚴經》。不久，奉皇帝的命令再次翻譯《楞伽經》。經文還沒有翻譯完成，吐蕃的使者就來到京城，朝廷安排他在清禪寺居住。粗略地翻譯完畢后，還沒有來得及再次校對。佛授記寺的三藏法師奉皇帝的命令返回吐蕃。過了兩年，從吐火羅國來了一位三藏法師，名叫彌陀山（Amitabha）。他最初曾在印度遊歷了二十五年，精通三藏經典，尤其擅長《楞伽經》。於是奉皇帝的命令，讓彌陀山與翻譯經文的沙門復禮、法藏等人一起，再次校對翻譯《楞伽經》。復禮停止了翻譯工作，由皇帝親自撰寫了經序，讚美敘述此事。這部四卷的經文，因為迴文不夠完善，語句又順從西域的語音，導致那些才華橫溢、智慧超群的人也無法理解。那些愚昧無知的人，勉強推測，胡亂解釋。那部十卷的經文，雖然文辭稍微完備，但佛的本意難以顯現。那些在經文中隨意增字改字的人，拘泥於自己的理解，或許會導致錯誤。於是，明明是正確的道理，卻因為語言的障礙而難以理解。皇上對此深感遺憾，於是再次下令重新翻譯。現在，我們詳細地參考五種梵文版本，校對兩種漢文譯本，選取其中正確的，改正其中錯誤的。經過多年的努力，應當能夠完全領會經文的旨意，希望後來的學者不會因為訛誤而產生謬誤。 第九部分是『明義分齊』，先理解經義，再組織文字。所謂『義』，是指這部經中的義理浩瀚深廣。我們提取其中的關鍵要點，簡要地闡述十個方面：一是緣起空有門，二是諸識本末門，三是識體真妄門，四是本識種子門，五是佛性遍通門，六是二乘迴心門，七是行位卷舒門，八是障治無礙門，九是違順自在門，十是佛果常住門。首先是關於緣起性，中土南北各地的法師們，對於『空』和『有』的理解各執己見，難以統一。但是，西域的清辨論主（Bhavaviveka），依據《般若經》等經典，學習龍猛（Nagarjuna）等人的宗派，撰寫了《般若燈論》（Prajnapradipa）和《掌珍論》（Karatalaratna）等論著，確立了比量推理，闡明了依他起性是『空』的。護法（Dharmapala）等論師，依據《深密經》等經典，學習無著（Asanga）等人的宗派，撰寫了《唯識論》等論著，也建立了比量推理，闡明了依他起性不是『空』的。後代的學人智光（Jnanaprabha）、戒賢（Silabhadra）繼承了他們的宗派，使得他們的學說流傳不絕。我認為不是這樣的。之前的龍樹（Nagarjuna）親自解釋《中觀論頌》（Mulamadhyamakakarika），無著（Asanga）親自解釋，提婆（Aryadeva）撰寫《百論》（Śataśāstra），世親（Vasubandhu）註解。龍樹（Nagarjuna）所闡明的是『有』不異於『空』，無著（Asanga）所說明的是『空』不異於『有』。
【English Translation】 English version: The Buddha-bestowed-ordination Temple translated the Avatamsaka Sutra. Soon after, an imperial decree ordered a re-translation of the Lankavatara Sutra. Before the text was completed, an envoy from Tubo (Tibet) arrived in the capital, and the court arranged for him to reside in Qingchan Temple. After a rough translation was completed, there was no time for a second review. The Tripitaka master from the Buddha-bestowed-ordination Temple returned to Tibet by imperial decree. Two years later, a Tripitaka master from Tokhara, named Amitabha (彌陀山), arrived in Chang'an. He had initially traveled in India for twenty-five years, mastering the Tripitaka, especially the Lankavatara Sutra. Therefore, by imperial decree, Amitabha, along with the sutra-translating monks Fuli, Fazang, and others, re-examined and translated the Lankavatara Sutra. Fuli stopped his translation work, and the emperor personally wrote a preface to the sutra, praising and narrating the event. The four-volume text was not fully re-translated, and the language followed Western sounds, causing even the most talented and intelligent people to be unable to understand it. Those ignorant people forced themselves to guess and interpret it incorrectly. The ten-volume text, although slightly more complete in its wording, did not clearly reveal the Buddha's intention. Those who arbitrarily added or changed words in the text were bound by their own understanding, which could lead to errors. Thus, the clearly correct principles were obscured by linguistic barriers. The emperor deeply regretted this difficulty in understanding and ordered a re-translation. Now, we are carefully referencing five Sanskrit versions and comparing two Chinese translations, selecting what is correct and correcting what is wrong. After years of diligent work, we should be able to fully grasp the meaning of the sutra, hoping that later scholars will not be misled by errors. The ninth section is 'Clarifying the Divisions of Meaning,' where meaning precedes wording. 'Meaning' refers to the vast and profound principles in this sutra. We extract the key points and briefly explain ten aspects: first, the gate of dependent origination, emptiness, and existence; second, the gate of the origin and end of the various consciousnesses; third, the gate of the true and false nature of consciousness; fourth, the gate of the seeds of the fundamental consciousness; fifth, the gate of the pervasive nature of Buddha-nature; sixth, the gate of the turning of the two vehicles; seventh, the gate of the contraction and expansion of the stages of practice; eighth, the gate of unobstructed obstacles and treatments; ninth, the gate of freedom in accordance and opposition; and tenth, the gate of the permanence of the Buddha-fruit. First, regarding the nature of dependent origination, the masters in the north and south of this land each hold their own views on 'emptiness' and 'existence,' making it difficult to reach a consensus. However, the master Bhavaviveka (清辨論主) of the Western Regions, based on the Prajnaparamita Sutras and other scriptures, studied the schools of Nagarjuna (龍猛) and others, and wrote treatises such as the Prajnapradipa (般若燈論) and Karatalaratna (掌珍論), establishing inferential reasoning to clarify that dependent origination is 'empty'. The master Dharmapala (護法) and others, based on the Sandhinirmocana Sutra and other scriptures, studied the schools of Asanga (無著) and others, and wrote treatises such as the Vijnaptimatrata-siddhi, also establishing inferential reasoning to clarify that dependent origination is not 'empty'. Later scholars such as Jnanaprabha (智光) and Silabhadra (戒賢) continued their schools, ensuring that their teachings continued to flourish. I believe it is not so. Nagarjuna (龍樹) personally explained the Mulamadhyamakakarika (中觀論頌), Asanga (無著) personally explained it, Aryadeva (提婆) wrote the Śataśāstra (百論), and Vasubandhu (世親) annotated it. What Nagarjuna (龍樹) clarified is that 'existence' is not different from 'emptiness', and what Asanga (無著) explained is that 'emptiness' is not different from 'existence'.
異有。是以二士相契冥合為一。非直理無違諍。亦乃仰稱龍樹為阿阇梨。後代論師為時澆慧薄。聞空謂斷因果。聞有謂隔真空。是以清辨破違空之有。令蕩盡歸空。方顯即空之有。因果不失。護法等破滅有之空。令因果確立。方顯即有之空。真性不隱。此二士各破一邊共顯中道。此乃相成非相破也。若不爾者無著世親何不破于龍猛等論。而還造釋贊述彼空。後人不達其旨隨言執取各互相違。非直俱不見理。更增斗諍。得謗人法罪。何者謂怖空恐斷勵力立有。不了幻有是不異空之有故。是故乖空則失於有。失於有者良為取有。既失空失有。而謂立有。此是情有非是法有。豈非具謗真空幻有。以己所見情有之法稱為佛說。是亦謗佛。異有立空。當知亦爾。真空必不異有。立滅色之斷空。謂為真空。此是不了惡取空。故性中不了真空。稱為佛說。是故亦為人法雙謗。或有說言。依他有故非無。遍計空故非有。將為中道者。此乃語是非有非無。見乃是有是無。二見常存將為中道。亦謗人法。或說。斷無名為非有。無有可對名曰非無。此亦語是非有非無。見是斷滅空見。或說。緣成似有故非無。無實體故非有。此亦語是非有非無。見乃唯是假有之見。此並唯改其語而不破其見。莫若緣成幻有舉體蕩盡即有非有也。攬蕩盡真空以為
幻有。即空非空也。以即空之有即是即有之空。泯然一味中道。俱離以有即空即是空即有故。是故非有不墮于空見。非無不墮于有見。是則二見雙盡。然無二法體如不二法門品盛明此事。緣起空有應如是知。
二諸識本末者。有二義。一據二分。二就八識。初者論師或說。相見二分各別種生。但相由而起。俱不離識故說唯心。有說相分皆是見分所現。無別種性。云前說識所緣唯識所現故。如三摩地所行影像。又經云。從心相生與心作相。是故隨見分行解帶彼相。見生故說唯識。今依此經皆是心現。但隨其相異說有彼種。理實皆與見分無別。二就八識者。諸論皆說。前七轉識雖依第八。然各自種生。非即第八。以識變識無實用故。今依此經非謂第八變起七轉。但彼七轉皆攬第八為體而起。如攬水成波波無異水之體。下經云。于藏識海境界風動轉識浪起。故知皆以第八為體。不爾豈浪異水別有自體。波浪同喻深思可見。諸餘異說會釋可知。三識體真妄門者。有說。此第八識從業等種子辨體而生。是異熟識。生滅有為。如瑜伽等說。有說是如來藏隨緣所成。如金作環釧。密嚴經云。如來清凈藏世間阿賴耶。如金與指環展轉無差別。準此第八舉體是真如。此二說若為和會。今釋有二。一約法。二就教。法中此識本末融镕
【現代漢語翻譯】 現代漢語譯本 幻有，指的是即空非空。因為即是空的有，也就是即是有之空。泯然一體，處於中道。既不執著于有，因為有即是空；也不執著于空，因為空即是有。因此，有和空這兩種偏見都得以消除。然而，沒有二法之體，正如《不二法門品》中詳細闡述的那樣。緣起性空和緣起性有，應該這樣理解。
二、關於諸識的本末，有兩種解釋。第一種是根據二分法，第二種是就八識來說。首先，根據二分法，論師們或者說，相分和見分各自由不同的種子產生，但相分依賴於見分而生起，兩者都不離識，所以說是『唯心』。也有人說，相分都是見分所顯現的，沒有單獨的種子。理由是前面說過，識所緣的都是識所顯現的，就像三摩地中所見的影像。而且經中說，『從心相生，與心作相』。因此，隨著見分的作用，理解也帶著相分。因為見分生起，所以說是『唯識』。現在根據這部經，一切都是心所顯現的，只是隨著相的不同，才說有不同的種子。實際上，一切都與見分沒有區別。其次，就八識來說，各種論典都說，前七轉識雖然依賴於第八識，但各自由自己的種子產生，並非就是第八識。因為識變識沒有實際的用處。現在根據這部經，不是說第八識變現出前七轉識，而是說前七轉識都以第八識為本體而生起，就像用水形成波浪，波浪沒有脫離水的本體。下面的經文說，『于藏識海，境界風動，轉識浪起』。所以知道一切都以第八識為本體。否則，難道波浪與水不同，還有自己的本體嗎？波浪的比喻值得深思。其他的不同說法，可以這樣會通解釋。三、關於識體的真妄之門，有一種說法是，這第八識由業等種子辨別其體而生，是異熟識，有生滅，是有為法，就像《瑜伽師地論》等所說。另一種說法是，它是如來藏隨緣所成，就像用金子做成戒指和手鐲。《密嚴經》說，『如來清凈藏，世間阿賴耶，如金與指環，展轉無差別』。按照這種說法，第八識的整體就是真如。這兩種說法應該如何調和呢？現在解釋為兩種：一是就法來說，二是就教來說。就法而言，這個識的本末是融合的。
【English Translation】 English version 'Illusory existence' refers to 'neither empty nor non-empty'. Because the existence that is emptiness is the emptiness that is existence. It is a blended, unified Middle Way. It is detached from both existence and emptiness, because existence is emptiness and emptiness is existence. Therefore, it is 'neither existence' and does not fall into the view of emptiness; it is 'neither non-existence' and does not fall into the view of existence. Thus, both views are completely exhausted. However, there is no duality of essence, as clearly explained in the chapter on the 'Non-Dual Dharma Door'. The arising of emptiness and existence should be understood in this way.
Secondly, regarding the origin and end of the various consciousnesses (vijnana), there are two interpretations. The first is based on the two aspects (of consciousness), and the second is based on the eight consciousnesses. First, according to the two aspects, some theorists say that the 'image-aspect' (nimitta-bhaga) and the 'seeing-aspect' (darsana-bhaga) each arise from separate seeds, but the image-aspect arises dependent on the seeing-aspect, and neither is separate from consciousness; therefore, it is said to be 'mind-only' (citta-matra). Others say that the image-aspect is entirely manifested by the seeing-aspect and has no separate seed-nature. The reason is that it was previously said that what consciousness cognizes is only what consciousness manifests, like the images seen in samadhi. Moreover, the sutra says, 'Arising from the mind, it acts as an image for the mind.' Therefore, following the function of the seeing-aspect, understanding also carries that image-aspect. Because the seeing-aspect arises, it is said to be 'consciousness-only'. Now, according to this sutra, everything is manifested by the mind, but depending on the difference in images, it is said that there are different seeds. In reality, everything is no different from the seeing-aspect. Secondly, regarding the eight consciousnesses, various treatises say that although the first seven 'transforming consciousnesses' (pravrtti-vijnana) rely on the eighth consciousness (alaya-vijnana), they each arise from their own seeds and are not identical to the eighth consciousness. Because consciousness transforming consciousness has no practical use. Now, according to this sutra, it is not that the eighth consciousness transforms and gives rise to the first seven transforming consciousnesses, but that the first seven transforming consciousnesses all take the eighth consciousness as their essence and arise, like using water to form waves; the waves have no essence different from the water. The following sutra says, 'In the ocean of the storehouse consciousness (alaya-vijnana), the wind of the objective realm moves, and the waves of the transforming consciousnesses arise.' Therefore, it is known that everything takes the eighth consciousness as its essence. Otherwise, are the waves different from the water and have their own essence? The analogy of waves should be deeply contemplated. Other different explanations can be reconciled in this way. Thirdly, regarding the gate of true and false essence of consciousness, one view is that this eighth consciousness arises by distinguishing its essence from the seeds of karma, etc. It is the 'resultant consciousness' (vipaka-vijnana), which has arising and ceasing, and is conditioned (samskrta), as stated in the 'Yogacarabhumi-sastra' and others. Another view is that it is the 'Tathagatagarbha' (Tathagatagarbha) formed by conditions, like gold being made into rings and bracelets. The 'Sri-mala-devi-simhanada-sutra' says, 'The pure storehouse of the Tathagata, the alaya-vijnana in the world, is like gold and finger rings, without any difference in transformation.' According to this view, the entirety of the eighth consciousness is 'Tathata' (Tathata). How should these two views be reconciled? Now, there are two explanations: one is in terms of the Dharma, and the other is in terms of the teachings. In terms of the Dharma, the origin and end of this consciousness are fused together.
。通有四句。一攝本從末門。唯是有為生滅等法。二攝末歸本門。則唯是如來藏平等一味。三本末無礙門。起信論云。不生不滅與生滅和合。非一非異。名阿賴耶識。下經云。如來藏受苦樂與因俱。若生若滅。準此本末合舉。用以為體。四本末俱泯門。謂形奪兩亡理事無寄。下經云。不壞相有八。無相亦無相等。解云。然此四句合為一心。是故經論各隨說一。于理遍通。如唯辨嚴具金無所遺。唯顯于金嚴具不失。雙存本末。法未曾二。俱泯性相。不礙雙在。若虛心融會隨說皆得。若隨言執著觸事成礙。二就教會者。或得名不得義。如小乘中。但聞阿賴耶名。或得名得一分生滅義。如瑜伽等。三或得名得全分義。如楞伽密嚴起信等。四或得義不存名。亦如楞伽同性經等。亦如維摩默住以顯不二等。四本識種子門者。有二義。一辨種子新熏本有。二辨種子與識同異。初者有說。種子皆是新熏。要是所生方能生故。或說皆是本有。以從無始無初際故。或說。諸種子熏非熏如無漏種子。無始來而有熏習故。若非本有初生無漏后無因故。此亦難解。以不離過故。過有三種。一此種應常。以非所化故。猶如虛空。二定不能生果。以不從因生故。猶如真如。三應同外道從冥生初覺。冥非因生故。如是等過皆不能離。若爾初無漏法從何
【現代漢語翻譯】 現代漢語譯本 通有四句：一、攝本從末門：僅是有為生滅等法（有為指因緣和合而生，生滅指生起和滅去）。二、攝末歸本門：則僅是如來藏（Tathāgatagarbha，如來法身）平等一味。三、本末無礙門：《起信論》（Awakening of Faith in the Mahayana）說：『不生不滅與生滅和合，非一非異，名阿賴耶識（Ālaya-vijñāna，藏識）。』下經說：『如來藏受苦樂與因俱，若生若滅。』依照這個，本末合在一起舉出，用作本體。四、本末俱泯門：指形奪兩亡，理事無所寄託。下經說：『不壞相有八，無相亦無相等。』解釋說：『然而這四句合為一心，因此經論各自隨宜說一種，在道理上普遍相通。』如同只辨別嚴具，金子沒有遺漏；只顯示金子，嚴具不會失去。雙重存在本末，法未曾有二。一起泯滅性相，不妨礙雙重存在。如果虛心融會，隨說什麼都可以；如果隨言語執著，接觸什麼都會成為障礙。 二、就教會來說：或者得名不得義，如小乘中，只聽說過阿賴耶這個名字；或者得名得一分生滅義，如《瑜伽師地論》（Yogācārabhūmi-śāstra）等；三、或者得名得全分義，如《楞伽經》（Laṅkāvatāra Sūtra）、《密嚴經》（Ghanavyūha Sūtra）、《起信論》等；四、或者得義不存名，也如《楞伽經》、《同性經》等，也如維摩詰（Vimalakirti）默然不語來顯示不二法門等。 四、本識種子門：有兩種意義。一、辨別種子是新熏還是本有。二、辨別種子與識的同異。首先說，有人說，種子都是新熏的，必須是所生的才能生。或者說都是本有的，因為從無始無初際開始就存在。或者說，各種種子，熏與非熏，如無漏種子（anāsrava-bīja，沒有煩惱的種子），無始以來就有熏習的緣故。如果不是本有的，最初生起無漏之後就沒有原因了。這也很難理解，因為不能脫離過失的緣故。過失有三種：一、這種子應該恒常存在，因為它不是被轉化的，猶如虛空。二、必定不能產生結果，因為它不是從因產生的，猶如真如（Tathātā，事物的真實如是性）。三、應該和外道一樣，從冥暗中產生最初的覺悟，因為冥暗不是因產生的。像這樣的過失都不能脫離。如果這樣，最初的無漏法從哪裡來呢？
【English Translation】 English version There are four statements in general: 1. The gate of encompassing the root from the branches: only conditioned dharmas (phenomena arising from causes and conditions) such as arising and ceasing exist. 2. The gate of encompassing the branches returning to the root: then there is only the Tathāgatagarbha (the womb of the Thus-Come One) of equal and singular taste. 3. The gate of unobstructed root and branches: The Awakening of Faith in the Mahayana says: 'Non-arising and non-ceasing combines with arising and ceasing, neither one nor different, is called Ālaya-vijñāna (store consciousness).' The following scripture says: 'The Tathāgatagarbha experiences suffering and joy together with causes, whether arising or ceasing.' According to this, the root and branches are mentioned together and used as the substance. 4. The gate of complete annihilation of root and branches: it refers to the loss of both form and seizure, with no reliance on either principle or phenomena. The following scripture says: 'There are eight indestructible characteristics, and no characteristic is also no characteristic.' It is explained: 'However, these four statements combine into one mind, therefore scriptures and treatises each speak of one according to convenience, and are universally connected in principle.' It is like only distinguishing ornaments, without omitting the gold; only revealing the gold, without losing the ornaments. The root and branches exist doubly, and the Dharma has never been two. Both annihilating nature and characteristics does not hinder their dual existence. If one can understand with an open mind, anything can be said; if one clings to words, everything becomes an obstacle. 2. In terms of the teaching community: one may obtain the name but not the meaning, such as in the Hinayana, where one only hears the name Ālaya; or one may obtain the name and a partial meaning of arising and ceasing, such as in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), etc.; 3. Or one may obtain the name and the full meaning, such as in the Laṅkāvatāra Sūtra (Descent into Lanka Sutra), the Ghanavyūha Sūtra (Dense Array Sutra), and the Awakening of Faith in the Mahayana, etc.; 4. Or one may obtain the meaning without retaining the name, such as in the Laṅkāvatāra Sūtra and the Sameness of Nature Sutra, etc., also like Vimalakirti's silence to reveal the non-dual Dharma gate, etc. 4. The gate of seeds of the fundamental consciousness: there are two meanings. 1. Distinguishing whether seeds are newly perfumed or inherently existing. 2. Distinguishing the similarities and differences between seeds and consciousness. Firstly, some say that all seeds are newly perfumed, and only what is produced can produce. Others say that all seeds are inherently existing, because they have existed from the beginningless and unoriginated past. Others say that various seeds, whether perfumed or unperfumed, are like anāsrava-bīja (seeds without outflows), which have been perfumed since beginningless time. If they were not inherently existing, there would be no cause after the initial arising of the unconditioned. This is also difficult to understand, because it cannot escape faults. There are three kinds of faults: 1. This seed should be constant, because it is not transformed, like space. 2. It will definitely not be able to produce results, because it is not produced from causes, like Tathātā (suchness). 3. It should be the same as the external paths, producing the initial awakening from darkness, because darkness is not produced from causes. Such faults cannot be escaped. If so, where does the initial unconditioned Dharma come from?
因生。今總通釋。謂。無始無明與如來藏合為習氣海。通為一切染凈法因。是故凡一種子皆有四義。一就所依用本非新。二據能依。用新非舊。三由前二義合為一種。四二義同體。形奪俱離。是則於一種子或熏非熏俱不俱等。隨說皆得無所障礙。又由習氣海中有帶妄之真。名本覺。為無漏因。多聞熏習為增上緣。或亦聞熏與習海合為一無漏因。梁論云。多聞熏習與本識中解性和合。一切聖人以此為因。又習氣海中有帶真之妄。為染法因。余準同前。是故染凈等種各具四義。準上可知。二種子與識同異者。或說種子是實非假。寄本識中不同識體。謂種通三性。識唯無記。或說假而非實。以離本識無別體故。或說通二。以體同本識用各別故。今釋。種子但是本識功能差別。更無別體。是故生起現行亦與本異。如海為波因隨風緣大小起浪差別。然于海中求差別因了不可得。而能隨緣起差別。識海亦爾。隨境界風生諸識浪。識中浪因無若干狀。而能為因生果差別。故論云。種子但是本識功能。準釋可知。五佛性遍通門者。有說。一切眾生中有一分無佛性者。如五性中。一分半有佛性。余定無佛性等。如瑜伽等說。有說。一切眾生悉有佛性。唯除草木。如涅槃楞伽等。如此二說。今並和會。然有二義。一就法。二就教。法中於一
【現代漢語翻譯】 現代漢語譯本 因生。現在總括地解釋。所謂，無始以來的無明與如來藏（Tathagatagarbha，如來法身）結合成為習氣海（Vasana-samudra，積習之海）。普遍作為一切染污和清凈法的因。因此，凡是任何一種子（Bija，潛能）都具有四種含義：第一，就所依的本體而言，本來就存在並非新產生的；第二，根據能依的現象而言，是新產生的而非原有的；第三，由前兩種含義結合成為一種子；第四，兩種含義同屬一體，形和奪都同時分離。這樣，對於一種子，或者熏習，或者非熏習，或者既熏習又非熏習等等，隨你怎麼說都可以，沒有任何障礙。又由於習氣海中存在帶有虛妄的真如，名為本覺（Prakriti-prabhasvara-citta，自性清凈心），作為無漏（Anasrava，無煩惱）的因，多聞熏習作為增上緣（Adhipati-pratyaya，強力的助緣）。或者也可以說，聞熏與習氣海結合成為一個無漏因。《梁論》說，多聞熏習與本識（Mula-vijnana，根本識）中的解性（理解能力）和合，一切聖人以此作為成佛之因。又習氣海中存在帶有真如的虛妄，作為染污法的因，其餘的類推前面所說。因此，染污和清凈等種子各自具有四種含義，參照上面的解釋就可以明白。 第二，種子與識（Vijnana，意識）的同異問題。或者說種子是真實的而非虛假的，寄存在本識中，但與識的本體不同。所謂種子通於三種性質（善、惡、無記），而識只有無記性。或者說種子是虛假的而非真實的，因為離開本識就沒有別的本體。或者說種子兼具兩種性質，因為本體與本識相同，而作用各有區別。現在解釋，種子只是本識的功能差別，更沒有別的本體。因此，生起現行也與本識不同。比如大海是波浪的因，隨著風的緣起，大小不同而產生波浪的差別。然而在大海中尋找波浪的差別之因，是完全找不到的。但它卻能隨著因緣而產生差別。識海也是這樣，隨著境界的風而生起各種識浪。識中的浪因沒有若干形狀，卻能作為產生果報差別的因。所以《論》中說，種子只是本識的功能。參照解釋就可以明白。 第五，佛性（Buddha-dhatu，成佛的可能性）普遍存在的問題。有人說，一切眾生中有一部分沒有佛性，如同五性（聲聞、緣覺、菩薩、不定性、無性）中，一部分人具有一半的佛性，其餘的則一定沒有佛性等等，如同《瑜伽師地論》等所說。有人說，一切眾生都有佛性，唯獨草木沒有，如同《涅槃經》、《楞伽經》等。對於這兩種說法，現在加以調和會通。這裡有兩種含義：一是就法而言，二是就教而言。就法而言，在一切
【English Translation】 English version Because of seeds. Now, a comprehensive explanation. It is said that beginningless ignorance combines with the Tathagatagarbha (the Womb of the Thus Come One) to form the Vasana-samudra (ocean of habitual energies), which universally serves as the cause for all defiled and pure dharmas. Therefore, every single seed (Bija) has four meanings: First, in terms of the underlying essence, it is inherently present and not newly arisen; second, in terms of the dependent phenomena, it is newly arisen and not original; third, the combination of the previous two meanings constitutes a seed; fourth, the two meanings are of the same essence, with both form and deprivation simultaneously separated. Thus, regarding a seed, whether it is conditioned, unconditioned, both conditioned and unconditioned, etc., any explanation is possible without any obstruction. Furthermore, within the Vasana-samudra, there is true suchness that carries delusion, known as Prakriti-prabhasvara-citta (original enlightenment), serving as the cause of Anasrava (non-outflow), with extensive learning and conditioning as the Adhipati-pratyaya (dominant condition). Alternatively, it can be said that learning and conditioning combine with the Vasana-samudra to form a single Anasrava cause. The Liang Commentary states that extensive learning and conditioning combine with the understanding nature in the Mula-vijnana (root consciousness), and all sages use this as the cause of enlightenment. Moreover, within the Vasana-samudra, there is delusion that carries true suchness, serving as the cause of defiled dharmas, with the rest inferred analogously. Therefore, seeds of defilement and purity each possess four meanings, which can be understood by referring to the above explanation. Second, the similarity and difference between seeds and Vijnana (consciousness). Some say that seeds are real and not false, residing in the Mula-vijnana but differing from the essence of consciousness. It is said that seeds encompass the three natures (wholesome, unwholesome, and neutral), while consciousness only has the neutral nature. Others say that seeds are false and not real, because there is no separate essence apart from the Mula-vijnana. Still others say that seeds possess both natures, because the essence is the same as the Mula-vijnana, but the functions are different. Now, the explanation is that seeds are merely the functional differences of the Mula-vijnana, with no separate essence. Therefore, the arising of manifest phenomena is also different from the Mula-vijnana. For example, the ocean is the cause of waves, and the waves vary in size depending on the wind. However, seeking the cause of the differences in waves within the ocean is completely impossible. Yet, it can give rise to differences depending on conditions. The ocean of consciousness is also like this, with various waves of consciousness arising with the wind of circumstances. The cause of the waves in consciousness has no specific form, yet it can serve as the cause of the differences in results. Therefore, the treatise states that seeds are merely the function of the Mula-vijnana. This can be understood by referring to the explanation. Fifth, the issue of the universality of Buddha-dhatu (Buddha-nature). Some say that a portion of all sentient beings do not have Buddha-nature, just as in the five natures (Sravaka, Pratyekabuddha, Bodhisattva, indeterminate, and without nature), a portion of people have half of Buddha-nature, while the rest definitely do not have Buddha-nature, as stated in the Yogacarabhumi-sastra and others. Others say that all sentient beings have Buddha-nature, except for plants and trees, as stated in the Nirvana Sutra, Lankavatara Sutra, and others. Now, these two views are harmonized and reconciled. There are two meanings here: one in terms of the Dharma, and the other in terms of the teachings. In terms of the Dharma, in all
佛性融通隱顯有其四義。一就執非有門。如小乘中。隨於法執總不說有大菩提性。二隨事虧盈門。如瑜伽等中。但就法爾種子有為無漏為菩提性。是故不說普遍眾生。三約理遍情門。如此經及涅槃等凡諸有心皆有佛性。是故眾生無非有心。有心無非有性。以心必有性。性必為因。背凡成聖。若爾何故前教定說有無佛性耶。佛性寶性二論自釋。為一闡提謗法罪重。依無量時故作是說。非謂究竟無清凈性。四相想俱絕門。如諸法無行經。解佛種性皆離名離相離見離念。具如彼說。二就教者。佛性論第二卷末云。若一切眾生悉有佛性。何故如來經中說有一分無般涅槃眾生。但如來說法有二種。一了義。二不了義。汝不應執不了義。解云。此是天親菩薩論主良斷可定百篇也。六二乘迴心門者。有說。定性二乘定不迴心向大菩提。如深密經等。有說。一切二乘究竟悉皆得大菩提。如法華等。今會此二說亦有二義。一法。二教。法中前經約就此生定入涅槃。必不迴心故作是說。后經縱入涅槃后必當起趣大菩提。由根有利鈍法有遲疾。如經八萬六萬乃至十千等。此經三昧酒所醉等(云云)。二約教者。或一切二乘皆不迴心。如小乘說。或諸二乘不定性者。未入見道亦有迴心。余並不回。如大般若及凈名經等。或諸二乘定種性者一切不
【現代漢語翻譯】 現代漢語譯本 佛性融通隱顯有四種含義。第一種是就執非有門而言。例如小乘佛教中，由於對法的執著，總是不說有大菩提性（Mahabodhi-citta，偉大的覺悟之心）。 第二種是隨事虧盈門。例如《瑜伽師地論》等經論中，只是就法爾種子（Dharmata-bija，事物本性的種子）的有為無漏法（有為但沒有煩惱的法）作為菩提性。因此不說普遍眾生皆有。 第三種是約理遍情門。如此經及《涅槃經》等所說，凡所有心識的眾生皆有佛性（Buddha-dhatu，成佛的可能性）。因此眾生沒有不是有心識的，有心識的沒有不是有佛性的。因為心識必定有其本性，本性必定是成佛的因。背離凡夫而成聖人。如果這樣，為什麼之前的教法一定說有無佛性呢？《佛性論》和《寶性論》自己解釋說，因為一闡提（Icchantika，斷善根的人）誹謗佛法的罪過深重，依據無量的時間才這樣說。並非說究竟沒有清凈的本性。 第四種是相想俱絕門。例如《諸法無行經》解釋佛種性（Buddha-gotra，成佛的基因）時說，皆離名、離相、離見、離念。具體如該經所說。 第二是就教法而言。《佛性論》第二卷末尾說：『如果一切眾生都有佛性，為什麼如來在經中說有一部分眾生不能般涅槃（Parinirvana，完全的涅槃）呢？』但如來說法有兩種：一是了義（Nitartha，究竟的意義），二是不了義（Neyartha，非究竟的意義）。你不應該執著于不了義的說法。』解釋說：這是天親（Vasubandhu）菩薩論主的精良判斷，可以作為定論。 第六是二乘迴心門。有人說，定性二乘（決定證得阿羅漢果位的聲聞和緣覺）一定不會迴心向大菩提。如《深密經》等。有人說，一切二乘最終都能得到大菩提。如《法華經》等。現在會合這兩種說法也有兩種含義。一是法，二是教。就法而言，前經是就此生決定入涅槃，必定不會迴心，所以這樣說。后經是說即使入涅槃后，也必定會發起趣向大菩提之心。由於根器有利鈍，法有遲疾。如經中所說八萬、六萬乃至十千等。此經中用三昧酒所醉等來比喻（此處省略）。二是就教法而言。或者一切二乘都不迴心，如小乘所說。或者諸二乘中不定性者，未入見道（Darsana-marga，見道位）之前也有迴心的可能，其餘則不迴心。如《大般若經》及《維摩詰經》等。或者諸二乘中定種性者，一切不迴心。
【English Translation】 English version The all-pervasiveness and interpenetration of Buddha-nature (Buddha-dhatu) has four meanings in terms of its manifestation and concealment. First, it is based on the perspective of clinging to non-existence. For example, in the Hinayana tradition, due to attachment to the concept of 'dharma' (law, phenomena), the Great Bodhi-citta (great mind of enlightenment) is never said to exist. Second, it is based on the perspective of gain and loss according to circumstances. For example, in the Yogacara school and other texts, only the inherently pure seed (Dharmata-bija) of conditioned but undefiled dharmas is considered as the Buddha-nature. Therefore, it is not said to be universally present in all sentient beings. Third, it is based on the perspective of principle pervading sentient beings. As stated in this sutra and the Nirvana Sutra, all sentient beings with mind possess Buddha-nature. Therefore, there are no sentient beings without mind, and those with mind are not without Buddha-nature. Because mind necessarily has its inherent nature, and this nature is necessarily the cause for attaining Buddhahood, turning away from being an ordinary person and becoming a sage. If so, why did previous teachings definitively state the existence or non-existence of Buddha-nature? The treatises 'Ratnagotravibhāga' (寶性論) and 'Buddha-nature Treatise' (佛性論) explain themselves that it is because the Icchantika (one who has severed their roots of goodness) commits the grave offense of slandering the Dharma, and it is said so based on immeasurable time. It does not mean that there is ultimately no pure nature. Fourth, it is based on the perspective of transcending both characteristics and thoughts. For example, the 'Sarvadharma-apravrtti-nirdesa Sutra' (諸法無行經) explains that the Buddha-gotra (Buddha-genealogy) is free from names, characteristics, views, and thoughts. The details are as described in that sutra. Second, regarding the teachings, the end of the second volume of the 'Buddha-nature Treatise' states: 'If all sentient beings possess Buddha-nature, why does the Tathagata (如來, Thus Come One) say in the sutras that there are some sentient beings who cannot attain Parinirvana (complete Nirvana)?' However, the Tathagata's teachings are of two types: one is Nitartha (definitive meaning), and the other is Neyartha (provisional meaning). You should not cling to the provisional meaning.' It explains that this is the excellent judgment of Master Vasubandhu (天親) and can be regarded as a definitive conclusion. Sixth, regarding the turning of the Two Vehicles (聲聞乘 and 緣覺乘) towards the Mahayana: Some say that those of the Two Vehicles who are of fixed nature will definitely not turn their minds towards Great Bodhi. For example, the 'Samdhinirmocana Sutra' (解深密經). Others say that all those of the Two Vehicles will ultimately attain Great Bodhi. For example, the 'Lotus Sutra' (法華經). Now, reconciling these two views, there are also two meanings: one is in terms of the Dharma, and the other is in terms of the teachings. In terms of the Dharma, the former sutra speaks of those who are destined to enter Nirvana in this lifetime and will definitely not turn their minds, so it is said that way. The latter sutra speaks of those who, even after entering Nirvana, will definitely arise and aspire to Great Bodhi. This is due to the sharpness or dullness of their faculties, and the speed or slowness of the Dharma. As mentioned in the sutras, it may take eighty thousand, sixty thousand, or even ten thousand kalpas. This sutra uses the analogy of being intoxicated by the wine of Samadhi (三昧, concentration) (etc., omitted here). Second, in terms of the teachings, either all those of the Two Vehicles do not turn their minds, as the Hinayana says, or among those of the Two Vehicles who are of unfixed nature, those who have not yet entered the Path of Seeing (Darsana-marga) may have the possibility of turning their minds, while the rest do not. As in the 'Mahaprajnaparamita Sutra' (大般若經) and the 'Vimalakirti Sutra' (維摩詰經), or all those of fixed nature among the Two Vehicles do not turn their minds.
回。不定種性縱得羅漢而許迴心。如深密等經。或諸二乘定與不定。一切皆回。但有入滅不入滅遲疾差別。如法華涅槃楞伽密嚴等說。良由教有淺深前後差別。故以末後方爲了教。余如前說。七行位卷舒門者。然有二義。先位。後行。位中有五句。一舒．二卷．三俱．四泯．五圓。初者謂比證賢聖因果位別。始從十信十解十行十回向十地階降。從微至著從淺至深。次第相成方至究竟。具如經論說。二卷者。有二義。一依華嚴五位相收。十信滿心即具后四位。余之四位各攝諸位。以緣起相由故。事隨理融。故廣如彼說。二依此經諸地相即云十地。即為初。初即為八地。乃至無所有。何次。又思益經云。得諸法正性者。不從一地至於一地。不從一地至於一地者。此人不住生死涅槃中。又華嚴說。十地差別如空中鳥跡。解云。此並就理融事同理。無二故作是說。三俱者以前二說不相離故。即舒常卷即卷恒舒。自在無礙雙融俱現。或本智就實而卷。后智就機而舒。二智寂用無礙動靜雙融故俱現也。四泯者。謂卷舒相奪兩相俱盡。以二智相泯同真一味俱不存也。五圓者。謂前四義不相離故合為一法。無礙俱現。或即位非位。非位即位。卷位即舒。舒位即卷。同一圓明無礙法。余準可知。二行者亦有五義。一舒。謂十度次第修。二
【現代漢語翻譯】 現代漢語譯本：回答。不定種性即使證得阿羅漢果，也被允許回小向大（迴心）。如《深密經》等經典所說。或者（說）所有二乘，無論是定性二乘還是不定性二乘，一切都可以回小向大。只是在入滅（涅槃）的時間上有快慢的差別。如《法華經》、《涅槃經》、《楞伽經》、《密嚴經》等所說。這主要是因為佛陀的教法有深淺和前後順序的差別，所以以最後所說的（經典）才被認為是了義的教法。其他的（解釋）如前面所說。 七行位卷舒門，這裡有兩層含義。第一是位，第二是行。在『位』中，有五句話來概括：一、舒；二、卷；三、俱；四、泯；五、圓。第一，『舒』，指的是通過比較來證明賢聖的因果位次差別。最初從十信、十解、十行、十回向、十地這些階梯開始，從微小到顯著，從淺顯到深奧，次第相成，最終達到究竟的境界。具體內容如經論所說。 第二，『卷』，有兩種含義。一是依據《華嚴經》的五位（五位：發心住、治地住、修行住、生貴住、方便具足住）相收攝的說法，十信滿心就具備了後面的四位。其餘的四位也各自攝持其他的位次，因為緣起是相互依存的。事相隨著理體而融合，所以（內容）廣泛地如《華嚴經》所說。二是依據此經（指《圓覺經》），諸地相互即入的說法，說十地就是初地，初地就是八地，乃至無所有，哪裡還有次第可言？又《思益經》說：『得到諸法正性的人，不從一地到另一地。』不從一地到另一地，這個人不住在生死和涅槃之中。又《華嚴經》說：『十地的差別就像空中鳥的痕跡。』解釋說，這些都是就理體融合，事相與理體相同，沒有差別，所以這樣說。 第三，『俱』，是因為前面兩種說法（舒和卷）不相分離。即舒的時候常常是卷，即卷的時候恒常是舒，自在無礙，雙重融合同時顯現。或者（說）本智就實相而言是卷，后智就應機而言是舒。兩種智慧寂靜和作用沒有障礙，動和靜雙重融合，所以同時顯現。 第四，『泯』，指的是卷和舒相互奪舍，兩種狀態都消失殆盡。因為兩種智慧相互泯滅，同歸于真如一味，都不存在了。 第五，『圓』，指的是前面四種含義不相分離，合成為一個法，沒有障礙同時顯現。或者說，即位不是位，非位即是位，卷位即是舒，舒位即是卷，同一個圓滿光明的無礙法。其餘的可以類推得知。 第二，『行』也有五種含義。第一，『舒』，指的是十度（佈施、持戒、忍辱、精進、禪定、般若、方便、愿、力、智）次第修習。
【English Translation】 English version: Reply. Those of uncertain nature, even if they attain Arhatship (羅漢果), are permitted to turn their minds towards the Mahayana (迴心). As stated in scriptures such as the Saṃdhinirmocana Sūtra (深密經). Or (it is said that) all Śrāvakas (聲聞) and Pratyekabuddhas (緣覺), whether of definite or indefinite nature, can all turn their minds towards the Mahayana. There are only differences in the speed of entering Nirvana (涅槃). As stated in the Lotus Sūtra (法華經), Nirvana Sūtra (涅槃經), Laṅkāvatāra Sūtra (楞伽經), Ghanavyūha Sūtra (密嚴經), etc. This is mainly because the Buddha's teachings have differences in depth and sequence, so the last teachings are considered the definitive teachings (了教). The other (explanations) are as previously stated. The gate of 'Seven Practices and Positions of Expanding and Contracting' (七行位卷舒門) has two meanings. First, 'position' (位); second, 'practice' (行). Within 'position', there are five phrases to summarize: 1. Expanding (舒); 2. Contracting (卷); 3. Both (俱); 4. Merging (泯); 5. Perfecting (圓). First, 'Expanding' refers to proving the differences in the cause and effect positions of the wise and the holy through comparison. Initially, starting from the ten faiths (十信), ten understandings (十解), ten practices (十行), ten dedications (十回向), and ten grounds (十地), from the subtle to the obvious, from the shallow to the profound, gradually accomplishing each other, finally reaching the ultimate state. The specific content is as stated in the sutras and treatises. Second, 'Contracting' has two meanings. One is based on the Avataṃsaka Sūtra's (華嚴經) saying of the five positions (五位: 發心住,治地住,修行住,生貴住,方便具足住) mutually containing each other, the mind of the ten faiths fully possesses the latter four positions. The remaining four positions each contain the other positions, because arising from conditions is mutually dependent. Phenomena merge with principle, so (the content) is extensively as stated in the Avataṃsaka Sūtra. Two is based on this sutra (referring to the Śūraṅgama Sūtra), the saying of the mutual identity of the grounds, saying that the ten grounds are the first ground, the first ground is the eighth ground, and even nothing exists, where is there any sequence to speak of? Furthermore, the Vimalakīrti Nirdeśa Sūtra (思益經) says: 'Those who attain the true nature of all dharmas do not go from one ground to another.' Not going from one ground to another, this person does not dwell in samsara (生死) and Nirvana. Furthermore, the Avataṃsaka Sūtra says: 'The differences of the ten grounds are like the traces of birds in the sky.' The explanation says that these are all based on the merging of principle, phenomena are the same as principle, there is no difference, so it is said in this way. Third, 'Both' is because the previous two sayings (expanding and contracting) are inseparable. That is, when expanding, it is often contracting; when contracting, it is constantly expanding, freely unobstructed, doubly merged and simultaneously manifested. Or (it is said that) the original wisdom (本智) is contracting in terms of reality, and the subsequent wisdom (后智) is expanding in terms of responding to the occasion. The two wisdoms are silent and functioning without obstruction, movement and stillness are doubly merged, so they are simultaneously manifested. Fourth, 'Merging' refers to expanding and contracting mutually relinquishing, both states disappearing completely. Because the two wisdoms mutually annihilate, returning to the one taste of Suchness (真如), neither exists. Fifth, 'Perfecting' refers to the previous four meanings being inseparable, combining into one dharma, without obstruction simultaneously manifested. Or, the position is not a position, the non-position is the position, the contracting position is expanding, the expanding position is contracting, the same perfect and luminous unobstructed dharma. The rest can be inferred. Second, 'Practice' also has five meanings. First, 'Expanding' refers to the ten perfections (十度: 佈施,持戒,忍辱,精進,禪定,般若,方便,愿,力,智) being cultivated in sequence.
卷。謂一念具萬行。三俱。謂前二義無礙雙現。四泯。謂行契真而俱盡。五圓謂一行具前四。無礙圓明俱現。並準可知。八障治無礙門者。亦有五義。一障。二治。三俱。四泯。五圓。初中障有五義。一覆真所知深厚難斷。二虛妄即空體無所有。三俱者具前二義。障義方成。謂若不覆真則是智非障。若不體空則是真非障。是故具此二義障義方立。四泯者。謂體無不空。理無不障。同體相奪則非空非障。五圓者。謂具前四義。合為一障。是則恒障理而理不隱。體常空而理不現。就障空有無二。就理即隱顯無二。障即真非真。理即妄非妄。又即真之妄方能翳真。即妄之真方為妄翳。思之可見。二治者。謂無漏聖智亦有五義。一照．二寂．三俱．四泯．五圓。初者。謂無漏智起照一切法。同一真如證契相應。二寂者。謂此性證智非真契同真性。亦乃內證自體。是故此照未嘗不寂。若不爾者豈可此智唯見諸法同真而智獨非真耶。顯是則由照證真真證亡照。三俱者。謂內真亡照而不礙照。朗然圓照而不礙寂。是故由證故有照。由證故亡照。以無照誰證存照乖證。四泯者。亦由前二義不相離。故互相形奪寂照俱泯。是則就照非照非不照。就寂非寂非不寂。並思之可見。五圓者。合前四義為一聖智。圓明具德寂用自在。難可名目。思
【現代漢語翻譯】 現代漢語譯本 卷：指一念之中具備萬行（各種修行方法）。 三俱：指前述兩種含義無礙地同時顯現。 四泯：指修行與真理契合而全部止息。 五圓：指一行之中具備前述四種含義，無礙圓滿地同時顯現。這些都可以類推得知。 八障治無礙門也有五種含義：一障，二治，三俱，四泯，五圓。 最初的『障』有五種含義：一、覆蓋真如（事物本來的真實面貌），所知障深厚難以斷除。二、虛妄即是空性，本體並無實有。三、俱者，具備前兩種含義，障礙的意義才能成立。如果不能覆蓋真如，那就是智慧而非障礙；如果本體不空，那就是真如而非障礙。因此，具備這兩種含義，障礙的意義才能成立。四、泯者，指本體無一不空，理體無一不是障礙，同體相互泯滅，就既非空也非障礙。五、圓者，指具備前四種含義，合為一體成為障礙。這樣，就恒常地障礙著真理，而真理卻不隱沒；本體常是空性，而真理卻不顯現。就障礙而言，有空與非空兩種；就理體而言，有隱與顯兩種。障礙即是真如而非真如，理體即是虛妄而非虛妄。而且，正是依附於真如的虛妄才能遮蔽真如，依附於虛妄的真如才能成為虛妄的遮蔽。仔細思考就能明白。 二、『治』指無漏聖智，也有五種含義：一、照，二、寂，三、俱，四、泯，五、圓。 最初的『照』，指無漏智慧生起，照見一切法，與同一真如證悟契合相應。二、『寂』指這種證悟的智慧並非真如，契合等同於真性，也是內在證悟自體。因此，這種照見從未不寂靜。如果不是這樣，難道這種智慧只能看見諸法與真如相同，而智慧本身卻不是真如嗎？顯然，這是因為通過照見而證悟真如，真如證悟后照見也消失了。三、『俱』指內在的真如消失了照見，卻不妨礙照見；光明圓滿地照見，卻不妨礙寂靜。因此，因為證悟所以有照見，因為證悟所以照見消失。如果沒有照見，誰來證悟？存留照見就違背了證悟。四、『泯』也是因為前兩種含義不相分離，所以互相影響，寂靜和照見都消失了。這樣，就照見而言，既非照見也非不照見；就寂靜而言，既非寂靜也非不寂靜。這些都可以仔細思考來理解。五、『圓』指將前四種含義合為一體成為聖智，圓滿光明具備功德，寂靜而作用自在，難以用言語來描述。仔細思考。
【English Translation】 English version 『Juan』 (Volume): Refers to a single thought possessing myriad practices (various methods of cultivation). 『San Ju』 (Three Together): Refers to the aforementioned two meanings appearing simultaneously without obstruction. 『Si Min』 (Four Extinctions): Refers to practice aligning with truth, resulting in the cessation of all. 『Wu Yuan』 (Five Perfections): Refers to a single practice possessing the aforementioned four meanings, appearing simultaneously in unobstructed completeness. These can be understood by analogy. The 『Eight Obstructions and Treatments of the Unobstructed Gate』 also have five meanings: One, Obstruction; Two, Treatment; Three, Together; Four, Extinction; Five, Perfection. The initial 『Obstruction』 has five meanings: One, covering the true suchness (the original, true nature of things), the obstruction of what is known is deep and difficult to sever. Two, illusion is emptiness, the essence has no substantial existence. Three, 『Together』 means possessing the first two meanings, only then can the meaning of obstruction be established. If it does not cover true suchness, then it is wisdom, not obstruction; if the essence is not empty, then it is true suchness, not obstruction. Therefore, possessing these two meanings, the meaning of obstruction can be established. Four, 『Extinction』 means that there is nothing that is not empty in essence, and there is nothing that is not an obstruction in principle. The same essence mutually annihilates, so it is neither empty nor an obstruction. Five, 『Perfection』 means possessing the first four meanings, combined into one obstruction. In this way, it constantly obstructs the truth, but the truth is not hidden; the essence is always empty, but the truth does not appear. In terms of obstruction, there are two types: emptiness and non-emptiness; in terms of principle, there are two types: hidden and manifest. Obstruction is true suchness and not true suchness, principle is illusion and not illusion. Moreover, it is precisely the illusion attached to true suchness that can obscure true suchness, and the true suchness attached to illusion that can become the obscuration of illusion. Reflect on this and you will understand. Two, 『Treatment』 refers to undefiled sacred wisdom, which also has five meanings: One, Illumination; Two, Tranquility; Three, Together; Four, Extinction; Five, Perfection. The initial 『Illumination』 refers to undefiled wisdom arising, illuminating all dharmas, and corresponding with the same true suchness in realization. Two, 『Tranquility』 refers to this wisdom of realization not being true suchness, but aligning with the true nature, and also being the internal realization of its own essence. Therefore, this illumination has never not been tranquil. If it were not so, would this wisdom only see that all dharmas are the same as true suchness, while wisdom itself is not true suchness? Clearly, it is because of realizing true suchness through illumination that illumination disappears after true suchness is realized. Three, 『Together』 means that the internal true suchness disappears from illumination, but does not hinder illumination; illuminating brightly and completely, but does not hinder tranquility. Therefore, because of realization there is illumination, and because of realization illumination disappears. If there is no illumination, who will realize? Retaining illumination violates realization. Four, 『Extinction』 is also because the first two meanings are inseparable, so they influence each other, and both tranquility and illumination disappear. In this way, in terms of illumination, it is neither illumination nor non-illumination; in terms of tranquility, it is neither tranquility nor non-tranquility. These can be carefully considered to understand. Five, 『Perfection』 refers to combining the first four meanings into one sacred wisdom, complete and bright with virtues, tranquil and functioning freely, difficult to describe in words. Reflect carefully.
之可見。三俱者。謂障治相對。無漏智起諸惑種滅。如秤兩頭低昂時等。亦如筑即碑碑即筑。粗說雖爾若依十地論非初非中后。如是斷惑又不見惑性真。是迷不成斷。若見惑性真惑無不成斷。是故由智照非照。由惑斷非斷方乃為智斷。若不爾者。見有惑可斷。是惑而非智。若見惑性空是智而非惑。是則見有惑之智。此智亦須斷。諸惑之性空。此惑不須斷。經云。若人慾成佛勿壞於貪慾。又云。煩惱即菩提等。此並就智見惑性相盡無斷。方為實斷也。四泯五圓準釋可知。九違順自在門者。有四義。一顯．二名．三用．四法。初顯者。善行順理不善違。順相顯可知。二名者。然有二義。一言違意順。謂如雲不作五無間不得大菩提。二言順意違。謂如外道修善背于解脫。又如調達五邪法等。三約用者。謂菩薩留惑增修大行。攝論云。諸惑成覺分等。經云。一切眾魔及諸外道皆吾侍也。此則雖惑而順也。有漏善品趣向人天。違出離道。此則雖善而違也。四約法者。諸惑就實無非稱理。如雲煩惱即菩提等。善亦準此。善法存相亦有乖真如。住事佈施不到彼岸。惑亦準此。思益云。如來或說凈法為垢。惑法為凈。謂貪著凈法為垢。見垢法實性為凈。解云。由前四義。是故或違順相分。或即違常順。即順恒違。或即順非順。即違非違
【現代漢語翻譯】 現代漢語譯本 之可見。三俱者，是指障礙和對治相對而言。無漏智慧生起時，各種迷惑的種子便會滅除，就像天平兩端，一端降低另一端就會升高，兩者同時達到平衡。也像是築牆和碑刻，築牆時就是築牆，碑刻時就是碑刻。粗略來說是這樣，但如果依據《十地論》，斷惑並非在初地、中地或后地。這樣斷除迷惑，又沒有見到迷惑的真實本性，這是因為迷惑的本質沒有被真正認識，所以不能算是斷除。如果能見到迷惑的真實本性，那麼所有的迷惑都能被斷除。因此，依靠智慧的照見和不照見，依靠迷惑的斷除和不被斷除，才能真正成為智慧的斷除。如果不是這樣，認為有迷惑可以斷除，那就是迷惑而不是智慧。如果認為迷惑的本性是空性的，那就是智慧而不是迷惑。這樣，認為有迷惑的智慧，這種智慧也需要被斷除。而各種迷惑的本性是空性的，這種迷惑就不需要被斷除。《經》中說：『如果有人想要成佛，不要破壞貪慾。』又說：『煩惱即是菩提』等等。這些都是就智慧照見迷惑的本性，使迷惑的相狀完全消失，沒有斷除的痕跡，才是真正的斷除。四泯五圓，可以參照解釋來理解。九違順自在門，有四種含義：一是顯現，二是名稱，三是用處，四是法。首先說顯現，善行順應道理，不善則違背道理，順和違的相狀顯現出來就可以理解。其次說名稱，這裡有兩種含義：一是言語違背意義順應，比如像說『不作五逆罪，就不能得到大菩提』。二是言語順應意義違背，比如像外道修行善法，卻背離了解脫。又比如提婆達多（Devadatta）的五種邪法等等。第三是約用處來說，指菩薩保留迷惑來增進修行大行。《攝大乘論》說：『各種迷惑可以成為覺悟的組成部分』等等。《經》中說：『一切眾魔以及各種外道都是我的侍從。』這就是雖然是迷惑，但卻順應了修行。有漏的善品趣向人天果報，違背了出離之道，這就是雖然是善，但卻違背了解脫。第四是約法來說，各種迷惑就其真實本性而言，沒有不符合真理的，就像說『煩惱即是菩提』等等。善也依此類推。善法如果執著于相狀，也有違背真如的時候，住在事相上的佈施不能到達彼岸。迷惑也依此類推。《思益經》說：『如來有時說清凈法是垢染，迷惑法是清凈。』這是說貪著清凈法就是垢染，見到垢染法的真實本性就是清凈。解釋說：由於前面的四種含義，所以有時違背和順應的相狀是分開的，有時就是違背而常常順應，就是順應而常常違背，有時就是順應而非順應，就是違背而非違背。
【English Translation】 English version It can be seen. The 'three together' refers to the relative nature of obstacles and their remedies. When non-outflow wisdom arises, the seeds of various delusions are extinguished, like the two ends of a scale, one lowering as the other rises, achieving balance simultaneously. It's also like building a wall and carving a stele; when building, it's building, and when carving, it's carving. This is a rough explanation, but according to the Ten Stages Sutra (Dashabhumika Sutra), the severing of delusions doesn't occur in the initial, middle, or final stages. Severing delusions in this way, without seeing the true nature of delusion, means the essence of delusion hasn't been truly recognized, so it can't be considered severance. If the true nature of delusion is seen, then all delusions can be severed. Therefore, relying on the illumination and non-illumination of wisdom, relying on the severance and non-severance of delusion, can truly become the severance of wisdom. If it's not like this, thinking there are delusions to be severed is delusion, not wisdom. If the nature of delusion is seen as emptiness, that's wisdom, not delusion. Thus, the wisdom that sees delusion, that wisdom also needs to be severed. But the nature of all delusions is emptiness, so those delusions don't need to be severed. The Sutra says, 'If someone wants to become a Buddha, do not destroy greed.' It also says, 'Afflictions are Bodhi,' etc. These all refer to wisdom illuminating the nature of delusion, causing the characteristics of delusion to completely disappear, without a trace of severance, which is true severance. The 'four diminishings and five perfections' can be understood by referring to the explanations. The 'nine gates of freedom in accordance and opposition' have four meanings: first, manifestation; second, name; third, function; and fourth, dharma. First, manifestation: good deeds accord with reason, while bad deeds oppose reason; the manifestations of accordance and opposition are clear and understandable. Second, name: there are two meanings here: first, words oppose but meaning accords, like saying, 'Without committing the five heinous crimes, one cannot attain great Bodhi.' Second, words accord but meaning opposes, like externalists cultivating good deeds but turning away from liberation, or like Devadatta's (提婆達多) five evil dharmas, etc. Third, in terms of function, it refers to Bodhisattvas retaining delusions to enhance the cultivation of great practices. The Compendium of the Great Vehicle (Mahāyānasaṃgraha) says, 'Various delusions can become components of enlightenment,' etc. The Sutra says, 'All demons and externalists are my attendants.' This means that although they are delusions, they accord with practice. Conditioned good deeds lead to human and heavenly rewards, opposing the path of liberation; this means that although they are good, they oppose liberation. Fourth, in terms of dharma, all delusions, in their true nature, are in accordance with truth, like saying, 'Afflictions are Bodhi,' etc. Goodness is similar. If good dharmas cling to characteristics, they also contradict Suchness (Tathata). Giving while dwelling on phenomena cannot reach the other shore. Delusions are similar. The Vimalakirti Nirdesa Sutra says, 'The Tathagata sometimes says that pure dharmas are defiled, and defiled dharmas are pure.' This means that clinging to pure dharmas is defilement, while seeing the true nature of defiled dharmas is purity. The explanation says: Due to the preceding four meanings, sometimes the manifestations of accordance and opposition are separate, sometimes it is opposition that constantly accords, it is accordance that constantly opposes, sometimes it is accordance that is not accordance, it is opposition that is not opposition.
。理恒不離。思之可見。十佛果常住門者。先總。后別。初者或有處說。三身俱常。謂法身凝然報化相續。或有處說。三身俱無常。謂法身離不離報化生滅等。或有處說。法身是常報化無常。或有處說。報亦常。謂修生大智證真同性。亦不思議常。下經具顯。若爾何故唯識等論云。生者必滅。一向記故。修生佛果豈得無有剎那滅耶。解云。此四記就相粗說。生者必滅是就凡夫分段生死。非約佛果證理功德。何以故。若言佛果修生即令有滅。亦應滅者復生。是分別記。謂有煩惱者生。無者不生。佛果既無煩惱。剎那滅已應更不生。則便斷滅。當知不爾。故知佛地大智內同真性。一味平等機感所須智用無盡。如置鹽水器無不消盡。然其鹹味未曾有失。佛智證真相無不盡。本願應機時未曾失。是故下文佛果大智皆非剎那。乃至廣說。二別顯者。然此修生功德與本性通有四義。一或唯修生以功行不虛故。二或唯本有以無不契真故。三或修生之本有。以法身爲了因所顯故。四或本有之修生以無分別智從真如所流故。如金嚴具。亦有四義。一或唯嚴具金無所遺。二或唯真金具無不盡。三金之嚴具以金顯具。明嚴具殊勝。四嚴具之金以具顯金。明調練之金方堪作具。是故於一金莊嚴具四義融通。嚴具無二。隨舉一門無不收盡。佛果理
【現代漢語翻譯】 現代漢語譯本：理體恒常存在，不會分離。只要思考就能明白。關於十佛果常住之門，先總說，后別說。首先，總說方面，有時說三身（法身、報身、化身）都是常住的，意思是法身凝然不動，報身和化身相續不斷。有時說三身都是無常的，意思是法身離於常與無常，報身和化身有生有滅等等。有時說，法身是常住的，報身和化身是無常的。有時說，報身也是常住的，意思是修習產生的大智慧，證悟真如，與真如的體性相同，也是不可思議的常住。下面的經文會詳細闡述。如果這樣，為什麼《唯識》等論典說，『生者必滅』，這是確定的道理呢？修習而生的佛果，難道沒有剎那的滅亡嗎？解釋說，這四句是就現象粗略而言的。『生者必滅』是就凡夫的分段生死而言的，不是就佛果的證理功德而言的。為什麼呢？如果說佛果是修習而生的，就認為有滅亡，那麼也應該滅亡之後又再生。這是分別的說法，認為有煩惱者生，沒有煩惱者不生。佛果既然沒有煩惱，剎那滅亡之後應該不再生，那就成了斷滅。應當知道不是這樣的。所以知道佛地的大智慧，內在與真如的體性相同，一味平等，隨順眾生的根機而產生作用，智慧的運用無窮無盡，就像把鹽放在水裡，沒有不溶解的，但是鹹味沒有失去。佛的智慧證悟真如實相，沒有不窮盡的，本願隨順眾生的根機，時機沒有失去。所以下面的經文說，佛果的大智慧都不是剎那的，乃至廣說。 其次，別說方面，這種修習而生的功德與本性具有四種含義。一是或者只是修習而生的，因為功行不會虛假。二是或者只是本有的，因為沒有不契合真如的。三是或者修習而生的就是本有的，因為法身是作爲了因所顯現的。四是或者本有的就是修習而生的，因為無分別智是從真如所流出的。就像金和莊嚴具，也有四種含義。一是或者只是莊嚴具，金沒有遺漏。二是或者只是真金，金沒有不窮盡的。三是金的莊嚴具，用金來顯示莊嚴具，說明莊嚴具殊勝。四是莊嚴具的金，用莊嚴具來顯示金，說明調練的金才能做成莊嚴具。因此，對於一個金莊嚴具，四種含義融會貫通，莊嚴具沒有兩種。隨便舉出一個方面，沒有不全部包含的。佛果的理體
【English Translation】 English version: The principle (理, lǐ) is eternally present and inseparable. It can be understood through contemplation. Regarding the ten doors of the eternally abiding Buddha-fruit (佛果, fóguǒ), first, there is a general explanation, followed by a specific one. Initially, in the general explanation, it is sometimes said that the three bodies (三身, sānshēn - 法身, fǎshēn (Dharmakaya - the body of truth), 報身, bàoshēn (Sambhogakaya - the body of enjoyment), and 化身, huàshēn (Nirmanakaya - the body of transformation)) are all eternal, meaning the Dharmakaya is still and unmoving, while the Sambhogakaya and Nirmanakaya continue in succession. Sometimes it is said that all three bodies are impermanent, meaning the Dharmakaya is beyond permanence and impermanence, while the Sambhogakaya and Nirmanakaya are subject to birth and death, and so on. Sometimes it is said that the Dharmakaya is eternal, while the Sambhogakaya and Nirmanakaya are impermanent. Sometimes it is said that the Sambhogakaya is also eternal, meaning the great wisdom (大智, dàzhì) arising from cultivation, realizing the true nature (真如, zhēnrú) is identical to the true nature, and is also an inconceivable eternity. The following scriptures will explain this in detail. If this is the case, why do treatises such as the Yogacara say, 'What is born must perish,' as a definite principle? Does the Buddha-fruit arising from cultivation not have momentary extinction? The explanation is that these four statements are rough descriptions of phenomena. 'What is born must perish' refers to the segmented birth and death of ordinary beings, not to the merit and virtue of realizing the principle of the Buddha-fruit. Why? If it is said that the Buddha-fruit arises from cultivation and is therefore subject to extinction, then it should also be that what is extinguished is born again. This is a discriminating statement, believing that those with afflictions are born, and those without afflictions are not born. Since the Buddha-fruit has no afflictions, it should not be born again after momentary extinction, which would lead to annihilation. It should be known that this is not the case. Therefore, it is known that the great wisdom of the Buddha-ground is internally identical to the true nature, of one flavor and equality, arising in response to the needs of beings, and the use of wisdom is inexhaustible, like placing salt in water, where everything dissolves, but the salty taste is never lost. The Buddha's wisdom realizes the true nature and reality, without anything not being exhausted, and the original vows respond to the opportunities of beings, without ever losing the timing. Therefore, the following scriptures say that the great wisdom of the Buddha-fruit is not momentary, and so on. Secondly, in the specific explanation, this merit arising from cultivation has four meanings in relation to the inherent nature. One, it is either only arising from cultivation, because the merit of practice is not in vain. Two, it is either only inherent, because there is nothing that does not accord with the true nature. Three, it is either that what arises from cultivation is the inherent, because the Dharmakaya is manifested as the efficient cause. Four, it is either that what is inherent is what arises from cultivation, because non-discriminating wisdom flows from the true nature. Like gold and ornaments (嚴具, yánjù), there are also four meanings. One, it is either only the ornaments, with no gold being left out. Two, it is either only the true gold, with no gold not being exhausted. Three, the ornaments of gold, using gold to display the ornaments, illustrating the excellence of the ornaments. Four, the gold of the ornaments, using the ornaments to display the gold, illustrating that refined gold can be made into ornaments. Therefore, for a single gold ornament, the four meanings are integrated, and there are not two kinds of ornaments. Whichever aspect is mentioned, everything is included. The principle of the Buddha-fruit
智當知。亦爾。或攝本有以立修生。說為無常。或攝修生以同本有。無二是常。或互全收而不壞二義。亦常亦無常。或形奪而兩亡。二義雙泯。即非常非無常。於一佛果四義圓通。或就理隨說皆得。或就情隨取皆失。佛果正理應如是知。
入楞伽心玄義一卷(終)
【現代漢語翻譯】 現代漢語譯本：智者應當知曉，情況也是如此。或者爲了建立修生之法，而將本有之法攝入其中，並說它是無常的。或者爲了與本有之法相同，而將修生之法攝入其中，沒有兩種差別，就是常。或者互相完全包含，而不破壞兩種含義，就是亦常亦無常。或者通過否定而使兩者都消失，兩種含義都泯滅，就是非常非無常。在同一個佛果中，這四種含義圓融通達。或者就道理而言，隨你怎麼說都可以成立；或者就情執而言，隨你怎麼取都會有所缺失。佛果的正理應當這樣理解。 《入楞伽心玄義》一卷（終）
【English Translation】 English version: The wise should know that it is also thus. Sometimes, to establish the practice-born (xiusheng), the originally existent (benyou) is included and said to be impermanent (wuchang). Sometimes, to be the same as the originally existent, the practice-born is included, and without two differences, it is permanent (chang). Sometimes, they completely include each other without destroying the two meanings, which is both permanent and impermanent (yichang yiwuchang). Sometimes, through negation, both disappear, and both meanings are extinguished, which is neither permanent nor impermanent (feichang feiwuchang). In one Buddha-fruit (foguǒ), these four meanings are perfectly interconnected. Or, in terms of reason, whatever you say can be established; or, in terms of attachment, whatever you take will be lacking. The correct principle of the Buddha-fruit should be understood in this way. The End of One Volume of 'Entering the Lankavatara Heart Profound Meaning' (Rù Léngqié Xīn Xuányì)