T44n1838_大乘法界無差別論疏
大正藏第 44 冊 No. 1838 大乘法界無差別論疏
No. 1838 [cf. No. 1626]
大乘法界無差別論疏(並序)
魏國西寺沙門法藏撰
詳夫性海虛凝。迥架名言之表。寂門圓應。潛該相用之源故由常湛妙因。作濤浪之淵府。緣生幻果。依涅槃之起滅。出入冥會。動靜相和。理不乖事。不轉性而成物。事不乖理。不壞物而歸性。是則性非自性。多門所以立焉。物非他物。一相所以存焉。乃知含孕太虛而不增其量。隱秘纖芥而不減其形者。寔唯法界無差別之緣起乎。將以智求。即乖其實。欲以情測。即失其真。如來示滅。茲道陵替。后之學者。或守權乖實矣。有堅慧菩薩。傑出中天。位登證實。聲高五印。思欲光揚萬行。匡贊一乘。罄己所知。略示群品。其為論也。理超謂跡。以菩提心涅槃界為因果之勝地。清凈土功德山為緣性之本轍。善苗擢葉即返流以契本。白法開華。自還源而造極。亙煩惱海不思議而一味。滿眾生界豈斷常而萬殊。若虛空在云。無以蔽其寥廓。如摩尼處垢。不足染其清明。文略義玄。喻近意遠。開夷路也。平等朗然而不變。則勇進者乘真而直入。辨實相也。緣起紛然而不作。則羸退者知迷而率服。豈煩眾異妄見之蹐剝而重嬈其心
【現代漢語翻譯】 現代漢語譯本： 詳細考察那本性之海，虛空般地凝聚，遠遠超越了名言概念的表達範圍。寂靜之門圓滿地應現，默默地涵蓋了現象和作用的根源。因此，由常湛的妙因，生起波濤般的淵府；因緣生起的幻化之果，依賴於涅槃的生起和滅去。出入之間冥然契合，動靜之間相互和諧。理不違背事，不改變本性而成為外物；事不違背理，不破壞外物而回歸本性。因此，性不是自性，所以才建立多種法門；物不是他物，所以才存在唯一實相。由此可知，包含孕育整個太虛空，而不會增加它的容量；隱藏在細微的芥子之中，而不會減少它的形狀的，實在就是法界無差別的緣起啊！如果用智力去尋求，就會違背它的真實；如果用情感去揣測，就會失去它的真諦。如來（Tathagata）示現滅度之後，這種道理逐漸衰落。後來的學習者，或許會固守權宜之說而違背真實之義。有堅慧菩薩（Dharmamati Bodhisattva），卓越地出現在中天（印度），位登證實的果位，聲名遠揚於五印（古印度五大區域）。他思慮著要光大弘揚萬行，匡正輔佐一乘（Ekayana）。竭盡自己所知，略微地開示給大眾。他的論著，義理超越了言語的痕跡，以菩提心（Bodhi-citta）和涅槃界（Nirvana-dhatu）作為因果的殊勝之地，以清凈土（Sukhavati）和功德山作為緣性和本源的根本途徑。善苗抽芽長葉，就返回本源以契合根本；白法（Shukla-dharma）開放花朵，自然迴歸源頭而達到極致。橫亙于煩惱之海，不可思議而又一味平等；充滿於眾生之界，豈是斷滅和常存而又萬般不同。如同虛空存在於雲中，無法遮蔽它的寥廓；如同摩尼寶珠處於污垢之中，不足以沾染它的清明。文辭簡略而義理玄妙，比喻淺近而意境深遠。開闢了平坦的大道啊！平等而明朗，永恒不變，那麼勇猛精進的人就能乘著真理而直接進入。辨明了實相啊！緣起紛繁複雜，卻不是人為造作，那麼軟弱退縮的人就會知道迷途而迅速歸服。哪裡需要用眾多差異的妄見來侷限和束縛他們的心呢？
【English Translation】 English version: Examining the nature-sea in detail, it is like a void, solidified, far beyond the scope of expression of names and concepts. The gate of tranquility responds perfectly, silently encompassing the source of phenomena and functions. Therefore, from the constantly clear and wondrous cause, arises an abyss of waves; the illusory fruit of conditioned arising relies on the arising and ceasing of Nirvana. Entering and exiting are in silent accord, movement and stillness are in mutual harmony. Principle does not contradict phenomena, not changing its nature to become an external object; phenomena do not contradict principle, not destroying external objects to return to nature. Therefore, nature is not self-nature, so many gates are established; objects are not other objects, so the one reality exists. From this we know that it contains and nurtures the entire great void without increasing its volume; it is hidden in a tiny mustard seed without diminishing its shape. This is truly the conditioned arising of the undifferentiated Dharmadhatu (realm of phenomena)! If one seeks it with intellect, one will violate its truth; if one tries to fathom it with emotion, one will lose its essence. After the Tathagata (如來) manifested Nirvana, this doctrine gradually declined. Later learners may cling to expedient teachings and violate the true meaning. There was Dharmamati Bodhisattva (堅慧菩薩), who appeared prominently in Central India (中天), attained the fruit of realization, and whose reputation spread throughout the Five Indias (五印). He contemplated how to glorify and promote the myriad practices, and to rectify and assist the One Vehicle (一乘). Exhausting what he knew, he briefly revealed it to the masses. His treatise transcends the traces of words, taking Bodhicitta (菩提心) and the Nirvana-dhatu (涅槃界) as the supreme ground of cause and effect, and the Pure Land (清凈土) and the Mountain of Merit as the fundamental path of conditioned nature and origin. When the good sprout germinates and grows leaves, it returns to the source to accord with the root; when the white dharma (白法) opens flowers, it naturally returns to the source and reaches the ultimate. Spanning the sea of afflictions, it is inconceivable and of one flavor; filling the realm of sentient beings, how can it be annihilation and permanence, yet myriadly different? Just as the void exists in the clouds, it cannot obscure its vastness; just as the Mani jewel is in the dirt, it is not enough to stain its clarity. The writing is concise and the meaning is profound, the metaphors are close and the intention is far-reaching. It opens up a flat and easy road! It is equal and clear, eternally unchanging, so the courageous and diligent can ride the truth and enter directly. It discerns the true nature! Conditioned arising is complex and diverse, but it is not artificially created, so the weak and retreating will know the way and quickly submit. Why bother to limit and bind their minds with numerous different deluded views?
哉。作者之致。庶幾于顏子矣。然大乘。即簡異小甄別所宗。法界無差別。簡實異權。標其玄奧。論即解釋精微。一卷言無二軸。余義下當別辨。
將釋此論。略作十門。一教起所因。二明藏所攝。三顯教分齊。四教所被機。五能詮教體。六所詮宗趣。七釋論題目。八造論緣起。九傳譯由致。十隨文解釋。
初教起所因者。先通。后別。通者。如瑜伽六十四云。欲造論者。要具六因。一欲令法義當廣流佈故。二欲令種種信解有情。由此因緣。隨一當能入正法故。三為令失沒種種義門重開顯故。四為欲顯略攝廣散義故。五為欲顯甚深義故。六慾以種種美妙言詞。莊嚴法義生凈信故。今別辨此論。略有十因。一為助佛揚化。光輝佛日。令法久住。報佛恩故。二為末世鈍根。于佛深經不能開悟。方便解釋令法解故。三為外道輩訕謗佛法。引導令彼起凈信故。四諸部小乘不信大者。巧示大乘令信受故。五于大乘中守權教者。解釋深旨。令彼舍權歸此實故。六略攝如來廣大甚深玄奧之義令易入故。七為顯真實大菩提心。是佛根本要妙所依。令彼含識起行求故。八解釋經中眾生心內如來藏法。令彼決定信有此故。九為釋經中永無二乘。唯有一乘為究竟故。十為顯佛果法身。與諸眾生如來藏法。一性無二因果平等唯一味
【現代漢語翻譯】 現代漢語譯本： 啊！作者的用心，大概和顏回差不多了吧。然而對於大乘，就是要簡別于小乘，甄別所宗，因為法界沒有差別。簡別真實與權宜，標明其玄妙之處。論，就是解釋精微之處。一卷的內容不亞於兩軸。其餘的意義將在下面分別辨析。
將要解釋這部論，大概分為十個方面。一是教法產生的因由，二是說明屬於哪個藏，三是顯示教法的分類，四是教法所針對的根機，五是能詮釋的教法本體，六是所詮釋的宗旨意趣，七是解釋論的題目，八是造論的緣起，九是傳譯的緣由，十是隨文解釋。
首先是教法產生的因由。先說共同的，后說特別的。共同的方面，如《瑜伽師地論》第六十四卷所說，想要造論的人，需要具備六個原因。一是想要讓法義廣泛流佈的緣故；二是想要讓各種信解的有情，由此因緣，能夠隨其中之一而進入正法的緣故；三是爲了讓失落的各種義門重新開啟顯現的緣故；四是爲了想要顯現簡略地攝取廣大分散的意義的緣故；五是爲了想要顯現甚深意義的緣故；六是想要用各種美妙的言辭，莊嚴法義，生起清凈信心的緣故。現在特別辨析這部論，大概有十個原因。一是為幫助佛陀宣揚教化，光輝佛日，使佛法長久住世，報答佛恩的緣故；二是為末世鈍根的人，對於佛陀深奧的經典不能開悟，方便解釋使他們理解佛法的緣故；三是為外道之輩誹謗佛法，引導他們生起清凈信心的緣故；四是各部小乘不相信大乘，巧妙地展示大乘使他們信受的緣故；五是對於大乘中執守權教的人，解釋深奧的宗旨，使他們捨棄權教歸向真實教法的緣故；六是簡略地攝取如來廣大甚深玄奧的意義，使之容易進入的緣故；七是爲了顯現真實的大菩提心，是佛陀根本重要微妙的所依，使他們包含識心的眾生生起修行求證的緣故；八是解釋經中眾生心內的如來藏法，使他們決定相信有這個的緣故；九是爲了解釋經中永遠沒有二乘，只有一乘才是究竟的緣故；十是爲了顯現佛果法身，與諸眾生如來藏法，一性無二，因果平等，唯一味道的緣故。
【English Translation】 English version: Ah! The author's intention is probably similar to that of Yan Hui. However, for Mahayana (Great Vehicle), it is to distinguish it from Hinayana (Small Vehicle), to discern what is upheld, because the Dharmadhatu (realm of Dharma) has no difference. To distinguish the real from the expedient, marking its profound mystery. 'Treatise' means to explain the subtle and profound. The content of one scroll is no less than two. The remaining meanings will be analyzed separately below.
To explain this treatise, it can be roughly divided into ten aspects. First, the causes for the arising of the teachings; second, to explain which canon it belongs to; third, to reveal the classification of the teachings; fourth, the capacities of beings the teachings are aimed at; fifth, the nature of the teachings that can explain; sixth, the purpose and interest of what is explained; seventh, to explain the title of the treatise; eighth, the reasons for writing the treatise; ninth, the reasons for its transmission and translation; tenth, to explain according to the text.
First are the causes for the arising of the teachings. First, the common, then the specific. The common aspects, as stated in the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice), volume sixty-four, those who want to write a treatise need to have six reasons. First, wanting to let the meaning of the Dharma widely spread; second, wanting to let various sentient beings with different beliefs and understandings, through this cause, be able to enter the right Dharma through one of them; third, to reopen and reveal the lost meanings of various doctrines; fourth, wanting to reveal the meaning of briefly summarizing the vast and scattered; fifth, wanting to reveal the profound meaning; sixth, wanting to use various beautiful words to adorn the Dharma, generating pure faith. Now, specifically analyzing this treatise, there are roughly ten reasons. First, to help the Buddha propagate teachings, illuminate the sun of the Buddha, so that the Dharma may abide long, to repay the Buddha's kindness; second, for those with dull roots in the degenerate age, who cannot awaken to the Buddha's profound scriptures, to conveniently explain and enable them to understand the Dharma; third, for those of other paths who slander the Buddha's Dharma, to guide them to generate pure faith; fourth, the various Hinayana schools do not believe in Mahayana, to skillfully show Mahayana and make them believe and accept it; fifth, for those who adhere to the provisional teachings in Mahayana, to explain the profound purpose, so that they abandon the provisional and return to the real teachings; sixth, to briefly summarize the vast, profound, and mysterious meanings of the Tathagata (Thus Come One), making it easy to enter; seventh, to reveal the true Great Bodhicitta (mind of enlightenment), which is the fundamental, important, and subtle basis of the Buddha, so that those sentient beings containing consciousness generate practice and seek proof; eighth, to explain the Tathagatagarbha (womb of the Thus Come One) Dharma within the minds of sentient beings in the scriptures, so that they are determined to believe that this exists; ninth, to explain that there are never two vehicles in the scriptures, only one vehicle is the ultimate; tenth, to reveal that the Dharmakaya (Dharma body) of the Buddha fruit, and the Tathagatagarbha Dharma of all sentient beings, are of one nature without two, the cause and effect are equal, and of one taste.
故。
第二藏所攝者有二。先約三藏。謂一契經藏。二調伏藏。三對法藏。於此三中。對法藏攝。二約二藏。一菩薩藏。二聲聞藏。於此二中。菩薩藏攝。以所依經及所釋義。皆悉非是二乘法故。
第三顯教分齊者有二門。一敘諸說。謂戒賢。智光各立三教等。並如華嚴疏中說。二述現宗。謂現今東流一代聖教。通大小乘及諸權實。總有四宗。一隨相法執宗。謂阿含等經。婆沙等論二真空無相宗。謂般若等經。中百等論。三唯識法相宗。謂深密等經。瑜伽等論。四如來藏緣起宗。謂楞伽密嚴等經。起信寶性等論釋此四宗。略舉四義。一約乘者。初唯小乘。次二具三乘。謂此二乘宗。同許定性二乘不成佛。后唯一乘。以此宗許入寂二乘亦成佛故。智光三教。及梁論第八。並同此說。二約識者。初二唯說六識。后二具說八識。于中初說六識有。后說六識空。后二中。初說八識唯是生滅。后說八識通如來藏。具生滅不生不滅。三約法者。初唯說有。二唯說空。三說亦空亦有。謂此宗許遍計所執空。依他圓成有。四說非空非有。謂此宗許如來藏隨緣成阿賴耶識。即理徹於事也。許依他緣起無性同如。即事徹于理也。以理事交徹。空有俱融。雙離二邊故云也。此四約法。就多分說。四約人者。初是小乘諸師達磨多羅
【現代漢語翻譯】 現代漢語譯本 因此。
第二藏所包含的內容有兩類。首先從三藏的角度來說，包括：一、契經藏（Sūtra Piṭaka，佛經總集）；二、調伏藏（Vinaya Piṭaka，戒律總集）；三、對法藏（Abhidhamma Piṭaka，論藏總集）。在這三藏中，屬於對法藏所攝。
其次從二藏的角度來說，包括：一、菩薩藏（Bodhisattva Piṭaka，菩薩乘經典）；二、聲聞藏（Śrāvaka Piṭaka，聲聞乘經典）。在這二藏中，屬於菩薩藏所攝。因為其所依據的經典以及所解釋的義理，都不是二乘（聲聞乘和緣覺乘）的法。
第三，闡明教義的界限，分為兩個方面：一是敘述各種說法，比如戒賢（Śīlabhadra，印度佛教論師）和智光（Zhiguang，中國佛教僧人）各自建立的三教等，如同《華嚴疏》（Huayan Shu，華嚴經的疏解）中所說。二是闡述現今宗派的觀點，即現在流傳到東土（中國）的一代聖教，包括大乘和小乘以及各種權巧方便和真實教義，總共有四個宗派：一、隨相法執宗，依據《阿含經》（Āgama Sūtras）等經典、《婆沙論》（Vibhāṣā，阿毗達磨大毗婆沙論）等論著；二、真空無相宗，依據《般若經》（Prajñāpāramitā Sūtras）等經典、《中論》（Mūlamadhyamakakārikā）和《百論》（Śataśāstra）等論著；三、唯識法相宗，依據《深密經》（Saṃdhinirmocana Sūtra）等經典、《瑜伽師地論》（Yogācārabhūmi-śāstra）等論著；四、如來藏緣起宗，依據《楞伽經》（Laṅkāvatāra Sūtra）、《密嚴經》（Ghanavyūha Sūtra）等經典、《起信論》（Awakening of Faith）和《寶性論》（Ratnagotravibhāga）等論著。對這四個宗派進行解釋，簡略地概括為四個方面：一是從乘的角度來說，最初的宗派唯是小乘，其次的兩個宗派兼具三乘（聲聞乘、緣覺乘、菩薩乘），因為這兩個宗派都認為斷了善根的二乘人不能成佛，最後的宗派是唯一佛乘，因為這個宗派認為證入寂滅的二乘人也能成佛。智光的三教以及梁論（可能是指梁朝的佛教論著）第八品，都與此觀點相同。二是從識的角度來說，最初的兩個宗派只說六識，後面的兩個宗派兼說八識。其中，最初的宗派說六識是實有，後面的宗派說六識是空。在後面的兩個宗派中，最初的宗派說八識只是生滅變化，後面的宗派說八識通於如來藏，既有生滅變化，也有不生不滅的體性。三是從法的角度來說，最初的宗派只說有，第二個宗派只說空，第三個宗派說亦空亦有，即這個宗派認為遍計所執性是空，依他起性和圓成實性是有。第四個宗派說非空非有，即這個宗派認為如來藏隨緣而成為阿賴耶識，這是從理上徹底貫通到事相上；認為依他緣起性無自性而等同於如如，這是從事相上徹底貫通到理體上。因為理和事相互貫通，空和有相互融合，同時遠離空和有兩邊，所以說是非空非有。這四種關於法的說法，是從大多數情況來說的。四是從人的角度來說，最初的宗派是小乘的諸位論師，如達磨多羅（Dharmatrāta，法救）等。
【English Translation】 English version Therefore.
The second collection contains two categories. First, in terms of the three Piṭakas (collections), they are: 1. Sūtra Piṭaka (collection of discourses); 2. Vinaya Piṭaka (collection of monastic rules); 3. Abhidhamma Piṭaka (collection of philosophical treatises). Among these three, it is included in the Abhidhamma Piṭaka.
Second, in terms of the two Piṭakas, they are: 1. Bodhisattva Piṭaka (collection of Bodhisattva teachings); 2. Śrāvaka Piṭaka (collection of Śrāvaka teachings). Among these two, it is included in the Bodhisattva Piṭaka because the sūtras it relies on and the meanings it explains are not the Dharma of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).
Third, clarifying the boundaries of the teachings is divided into two aspects: First, narrating various views, such as the three teachings established by Śīlabhadra (戒賢, an Indian Buddhist scholar) and Zhiguang (智光, a Chinese Buddhist monk), as described in the Huayan Shu (華嚴疏, Commentary on the Avataṃsaka Sūtra). Second, stating the views of the current schools, that is, the sacred teachings that have flowed eastward (to China), encompassing both Mahāyāna and Hīnayāna, as well as various expedient and ultimate teachings, which can be summarized into four schools: 1. The School of Attachment to Characteristics (隨相法執宗), based on sūtras such as the Āgama Sūtras (阿含經) and treatises such as the Vibhāṣā (婆沙, Abhidharma Mahāvibhāṣā Śāstra); 2. The School of True Emptiness and Absence of Characteristics (真空無相宗), based on sūtras such as the Prajñāpāramitā Sūtras (般若經) and treatises such as the Mūlamadhyamakakārikā (中論) and Śataśāstra (百論); 3. The School of Consciousness-Only (唯識法相宗), based on sūtras such as the Saṃdhinirmocana Sūtra (深密經) and treatises such as the Yogācārabhūmi-śāstra (瑜伽師地論); 4. The School of the Tathāgatagarbha and Dependent Origination (如來藏緣起宗), based on sūtras such as the Laṅkāvatāra Sūtra (楞伽經) and Ghanavyūha Sūtra (密嚴經), and treatises such as the Awakening of Faith (起信論) and Ratnagotravibhāga (寶性論). To explain these four schools, we can briefly summarize them in four aspects: First, in terms of the vehicle, the first school is only Hīnayāna, the next two schools encompass the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), because these two schools both hold that those of the Two Vehicles who have severed their roots of goodness cannot attain Buddhahood, and the last school is the One Vehicle (Ekayāna), because this school holds that those of the Two Vehicles who enter into Nirvāṇa can also attain Buddhahood. The three teachings of Zhiguang and the eighth chapter of the Liang Treatise (梁論, possibly referring to Buddhist treatises from the Liang Dynasty) share this view. Second, in terms of consciousness, the first two schools only speak of the six consciousnesses, while the latter two schools speak of the eight consciousnesses. Among them, the first school says that the six consciousnesses are real, while the latter school says that the six consciousnesses are empty. In the latter two schools, the first school says that the eight consciousnesses are only subject to arising and ceasing, while the latter school says that the eight consciousnesses are connected to the Tathāgatagarbha, possessing both arising and ceasing, and non-arising and non-ceasing nature. Third, in terms of Dharma, the first school only speaks of existence, the second school only speaks of emptiness, the third school speaks of both emptiness and existence, that is, this school believes that the parikalpita-svabhāva (遍計所執性, imputed nature) is empty, while the paratantra-svabhāva (依他起性, dependent nature) and pariniṣpanna-svabhāva (圓成實性, accomplished nature) are existent. The fourth school speaks of neither emptiness nor existence, that is, this school believes that the Tathāgatagarbha, conditioned by circumstances, becomes the Ālaya-vijñāna (阿賴耶識), which is the thorough understanding of principle in phenomena; and that dependent origination is without self-nature and equal to Suchness (如如), which is the thorough understanding of phenomena in principle. Because principle and phenomena interpenetrate, and emptiness and existence merge, simultaneously departing from the two extremes of emptiness and existence, it is said to be neither empty nor existent. These four statements about Dharma are from the perspective of the majority. Fourth, in terms of people, the first school is the various teachers of Hīnayāna, such as Dharmatrāta (達磨多羅, Dharma-protected).
等所立。二是龍猛聖天等所立。三是無著世親等所立。四是馬鳴堅慧等所立。余隨宗義別。並準可知。此論正當第四宗攝。
第四教所被機者。于上四宗中。初小乘宗。一切眾生皆非此為。以彼宗中總無人向大菩提故。次依第二第三宗。於一切眾生內。半為半不為。謂五種性中。菩薩種性及不定性。是此所為。餘三定性。即非此為。以各無因故。第四宗中。明一切眾生皆此所為。以悉有佛性並當成佛。涅槃經中。除草木等無心。為非佛性。凡諸有心。悉有佛性。佛性論中。言一分無性為不了義。寶性論等。為謗大乘因。依無量時故。說無佛性。非謂究竟無清凈性。楞伽五性中。無種性人亦當得佛。以如來不捨諸眾生故。如此等文。廣如別說。定性二乘入涅槃后。要皆當得發菩提心。法華第三。生滅度想入于涅槃。而於彼土求佛智慧。是故唯以佛乘而得滅等。法華論。決定聲聞根未熟故。菩薩授記方便令發心等。又云。彼以諸禪三昧為涅槃。本無實涅槃。入楞伽。三昧酒所醉等。乃至云。酒消然後覺。得佛無上身。密嚴第一頌云。涅槃若滅壞。眾生有終盡。眾生若有終。是亦有初際。應有非生法。而始作眾生。解云。此亦是聖教。亦是正理。若入寂二乘灰斷永滅。則是眾生作非眾生。若令眾生作非眾生。則應有非
【現代漢語翻譯】 現代漢語譯本：第一種是文殊（Manjushri）和彌勒（Maitreya）等菩薩所建立的宗義。第二種是龍猛（Nagarjuna）和聖天（Aryadeva）等菩薩所建立的宗義。第三種是無著（Asanga）和世親（Vasubandhu）等菩薩所建立的宗義。第四種是馬鳴（Ashvaghosa）和堅慧（Sthiramati）等菩薩所建立的宗義。其餘宗義的差別，可以根據各自的宗義來了解。此論的宗義，正屬於第四種。
第四種教義所針對的根機：在上述四種宗義中，第一種小乘宗，一切眾生都不是此教義所針對的對象。因為小乘宗中根本沒有人趣向大菩提。其次，依據第二和第三種宗義，在一切眾生中，一半是此教義所針對的對象，一半不是。也就是說，在五種性中，菩薩種性和不定性是此教義所針對的對象，其餘三種定性則不是，因為各自沒有成佛的因緣。第四種宗義則認為，一切眾生都是此教義所針對的對象，因為一切眾生都具有佛性，並且應當成佛。《涅槃經》（Nirvana Sutra）中說，除了草木等沒有心識的事物之外，都不是佛性。凡是有心識的，都具有佛性。《佛性論》（Buddha-nature Treatise）中說，一部分眾生沒有佛性是不了義的說法。《寶性論》（Ratnagotravibhāga）等論典認為，說沒有佛性是誹謗大乘的因。因為依據無量的時間，才說沒有佛性，而不是說究竟沒有清凈的自性。《楞伽經》（Lankavatara Sutra）五種性中，沒有種性的人也應當成佛，因為如來不捨棄一切眾生。如此等等的經文，詳細的解釋在其他的論述中。定性的二乘在進入涅槃之後，最終都應當發起菩提心。《法華經》（Lotus Sutra）第三品中說，生滅度想而進入涅槃，但在那個國土中尋求佛的智慧。因此，唯有通過佛乘才能得到滅度。《法華論》（Lotus Sutra Treatise）中說，決定性的聲聞根基尚未成熟，所以菩薩授記方便地令其發心。又說，他們以諸禪三昧為涅槃，實際上並沒有真正的涅槃。《入楞伽經》（Entering the Lankavatara Sutra）中說，被三昧的酒所陶醉等等，乃至說，酒醒之後才能覺悟，得到佛的無上身。《密嚴經》（Ghanavyuha Sutra）第一頌說，如果涅槃是滅壞，眾生就會有終結。如果眾生有終結，那麼也應該有初始。應該有非生的法，而開始作為眾生。解釋說，這也是聖教，也是正理。如果進入寂滅的二乘灰身泯智，永遠滅絕，那麼就是眾生變成了非眾生。如果令眾生變成非眾生，那麼就應該有非
【English Translation】 English version: The first was established by bodhisattvas such as Manjushri (文殊) and Maitreya (彌勒). The second was established by bodhisattvas such as Nagarjuna (龍猛) and Aryadeva (聖天). The third was established by bodhisattvas such as Asanga (無著) and Vasubandhu (世親). The fourth was established by bodhisattvas such as Ashvaghosa (馬鳴) and Sthiramati (堅慧). Other differences in tenets can be understood according to their respective doctrines. This treatise properly belongs to the fourth school.
The beings to be taught by the fourth teaching: Among the above four schools, the first, the Hinayana school, is not for all beings, because there is no one in that school who aspires to great Bodhi. Secondly, according to the second and third schools, among all beings, half are for it and half are not. That is to say, among the five natures, the Bodhisattva nature and the indeterminate nature are for it, while the other three determinate natures are not, because each has no cause. The fourth school states that all beings are for it, because all have Buddha-nature and will become Buddhas. In the Nirvana Sutra (涅槃經), except for plants and trees, etc., which have no mind, are not Buddha-nature. All those with mind have Buddha-nature. In the Buddha-nature Treatise (佛性論), it is said that a portion having no nature is provisional. The Ratnagotravibhāga (寶性論) and other treatises consider saying there is no Buddha-nature as slandering the cause of the Mahayana. Because of relying on limitless time, it is said there is no Buddha-nature, not that there is ultimately no pure nature. In the Lankavatara Sutra's (楞伽經) five natures, those without nature will also attain Buddhahood, because the Tathagata does not abandon all beings. Such texts are explained in detail elsewhere. After entering Nirvana, fixed-nature Two Vehicles will all eventually develop Bodhicitta. In the third chapter of the Lotus Sutra (法華經), they enter Nirvana with the thought of birth and death, but seek the wisdom of the Buddha in that land. Therefore, only through the Buddha Vehicle can they attain extinction. The Lotus Sutra Treatise (法華論) says that the roots of the determined Sravakas are not yet mature, so the Bodhisattvas predict their future Buddhahood to facilitate their aspiration. It also says that they take various dhyanas and samadhis as Nirvana, but there is no real Nirvana. Entering the Lankavatara Sutra (入楞伽經), they are intoxicated by the wine of samadhi, etc., and it says, 'After the wine wears off, they awaken and attain the unsurpassed body of the Buddha.' The first verse of the Ghanavyuha Sutra (密嚴經) says, 'If Nirvana is destruction, beings will have an end. If beings have an end, then there should also be a beginning. There should be a non-born dharma, which then begins to be a being.' The explanation says, 'This is also the holy teaching, and it is also the correct reasoning. If the Two Vehicles who enter quiescence are annihilated forever, then beings become non-beings. If beings are made into non-
眾生而始作眾生。唯識論中。說有漏生於無漏。則難勿無漏法還生有漏。今亦例同。既眾生入滅同非眾生。勿非眾生法而還作眾生。況復此是聖言。彼非佛說。又勝鬘經。無上依經。佛性論。寶性論。皆同說三界外。聲聞緣覺及大力菩薩。受三種變易身。又智論九十三。引法華第三釋云。有妙凈土。出過三界。阿羅漢當生其中。是故定知入滅二乘。滅粗分段名入涅槃。實有變易在凈土中。受佛教化行菩薩道。若不爾者。未迴心時既無變易。迴心已去。即是漸悟菩薩。不名二乘。故知於三界外所受變易。小乘以為涅槃。大乘深說。實是變易。本無涅槃。勝鬘云。聲聞緣覺。實無涅槃。唯如來有涅槃故。此論下云。應知唯有一乘道。若不爾者。異此應有餘涅槃故。同一法界。豈有下劣涅槃。勝妙涅槃耶。以此當知二乘之人既無涅槃。無不皆當得菩提故。一切眾生皆是所為也。余義如別說。
第五能詮教體者有五門。一隨事門。二遍通門。三歸識門。四同性門。五無礙門。初中有四句。一或唯以名句文為性。謂以音聲但是所依。非正體故。唯識論云。若名等不異聲者。法詞無礙。境應無別。二或唯以音聲為性。謂名句等依聲屈曲。假立無體故。雜集論云。成所引聲。謂諸聖說。無性攝論第一云。依弘誓願。立菩提聲。
【現代漢語翻譯】 現代漢語譯本：眾生開始造作眾生。在《唯識論》中，說有漏法生於無漏法，那麼難以避免無漏法還會產生有漏法。現在這個例子也是一樣。既然眾生入滅后都同樣不是眾生，那麼難道非眾生法還會再變成眾生嗎？更何況這是聖人的言論，而《唯識論》並非佛所說。另外，《勝鬘經》、《無上依經》、《佛性論》、《寶性論》都同樣說到在三界之外，聲聞、緣覺以及大力菩薩，會接受三種變易身。還有，《大智度論》第九十三卷，引用《法華經》第三卷的解釋說，有美妙清凈的凈土，超出三界之外，阿羅漢應當往生到其中。因此可以確定，入滅的二乘，滅除粗的分段生死，名為進入涅槃，實際上有變易生死存在於凈土之中，接受佛的教化，行菩薩道。如果不是這樣，未迴心時既然沒有變易生死，迴心之後，就成了漸悟的菩薩，不能稱為二乘。所以知道在三界之外所接受的變易生死，小乘認為是涅槃，大乘深入地說，實際上是變易生死，本來就沒有涅槃。《勝鬘經》說，聲聞、緣覺，實際上沒有涅槃，只有如來才有涅槃。此論下面說，應當知道只有一乘道，如果不是這樣，那麼應該有其他的涅槃。在同一法界中，怎麼會有下劣的涅槃和勝妙的涅槃呢？由此可以知道二乘之人既然沒有涅槃，沒有誰不會得到菩提，一切眾生都是爲了這個目的。其餘的意義如另外的解說。 第五，能詮教體有五門：一、隨事門；二、遍通門；三、歸識門；四、同性門；五、無礙門。最初的隨事門中有四句：一、或者僅僅以名、句、文為自性。意思是說以音聲只是所依，不是真正的本體。如《唯識論》所說：『如果名等和聲音沒有差別，那麼法、詞就沒有障礙，境界應該沒有分別。』二、或者僅僅以音聲為自性。意思是說名、句等依靠聲音的屈曲變化，假立而沒有實體。如《雜集論》所說：『成所引聲，是指諸聖所說。』《無性攝論》第一卷說：『依靠弘大的誓願，建立菩提的聲音。』
【English Translation】 English version: Sentient beings begin by creating sentient beings. In the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-Only), it is said that conditioned dharmas arise from unconditioned dharmas, then it is difficult to avoid the unconditioned dharmas from also giving rise to conditioned dharmas. The present example is similar. Since sentient beings, upon entering extinction, are all equally no longer sentient beings, is it not the case that non-sentient being dharmas would revert to becoming sentient beings? Moreover, this is the speech of sages, while the Vijnaptimatrata-siddhi-sastra is not spoken by the Buddha. Furthermore, the Srimala Sutra (Queen Srimala's Lion's Roar Sutra), the Anavatapta Sutra (Sutra on Lake Anavatapta), the Buddha-nature Treatise (Treatise on the Buddha-nature), and the Ratnagotravibhaga (Treatise on the Jewel Lineage) all similarly state that outside the Three Realms, Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and great Bodhisattvas receive three kinds of transformation bodies. Also, the ninety-third chapter of the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), quoting the third chapter of the Lotus Sutra, explains that there are wonderful pure lands that transcend the Three Realms, where Arhats should be reborn. Therefore, it is definitely known that the Two Vehicles (Sravakas and Pratyekabuddhas) who enter extinction, extinguish the coarse aspect of birth and death, which is called entering Nirvana, but in reality, there is transformation birth and death in the pure lands, where they receive the Buddha's teachings and practice the Bodhisattva path. If this were not the case, then before turning their minds, there would be no transformation birth and death, and after turning their minds, they would become Bodhisattvas who gradually awaken, and could not be called Two Vehicles. Therefore, it is known that the transformation birth and death received outside the Three Realms is considered Nirvana by the Small Vehicle (Hinayana), but the Great Vehicle (Mahayana) deeply explains that it is actually transformation birth and death, and there is fundamentally no Nirvana. The Srimala Sutra says that Sravakas and Pratyekabuddhas actually have no Nirvana, only the Tathagata has Nirvana. This treatise below says that it should be known that there is only the One Vehicle path, otherwise, there should be other Nirvanas. In the same Dharma Realm, how could there be inferior Nirvanas and superior Nirvanas? From this, it should be known that since the people of the Two Vehicles have no Nirvana, none of them will fail to attain Bodhi, and all sentient beings are for this purpose. The remaining meanings are as explained separately. Fifth, the teaching entity that can express meaning has five aspects: 1. The aspect of following specific events; 2. The aspect of universal pervasion; 3. The aspect of returning to consciousness; 4. The aspect of shared nature; 5. The aspect of unobstructedness. The first aspect, following specific events, has four statements: 1. Or it is only the name, sentence, and phrase that are its nature. This means that sound is only the basis of reliance, not the true entity. As the Vijnaptimatrata-siddhi-sastra says: 'If names and so on are not different from sound, then there would be no obstruction to Dharma and words, and there should be no distinction in realms.' 2. Or it is only sound that is its nature. This means that names, sentences, and so on rely on the inflections of sound, are provisionally established, and have no substance. As the Samuccaya-bhasya (Compilation of Commentaries) says: 'The sound produced by accomplishment refers to what the sages say.' The first chapter of the Anabhilapa-samgraha (Compendium on Non-expression) says: 'Relying on great vows, the sound of Bodhi is established.'
三或具二為性。謂以耳意兩識。緣聲處法處二境。方得聞解故。凈名經云。有以音聲語言文字而作佛事。又十地論云。說者以二事說。聽者以二事聞。謂音聲名字等。四或俱非聲名以為其性。謂二事即空故。文字性離故。凈名經云。夫說法者無說無示。其聽法者無聞無得。十地論中。文字猶如彩畫虛空。音聲猶如空中風相。俱無所得。如是說法。即是不說說也。此四句中。別取前三。通於小乘。具此四句。唯在大乘。又此四句合為一教。以無異法故。有無無礙故。二遍通門者。謂色等六境。及餘一切法。皆可軌生物解。悉為教體。或默然等。如凈名經及楞伽等說。可準知之。三歸識門者。謂前聲等一切教法。皆悉各是識所現故。是故就實。無不唯識。謂說者識中名言種子生起現行。成言說事。為增上緣。令聞者識上文義相現。方為教法。攝論十一識中言說識經云。我說識所緣。唯識所現故。起信論云。若離心念。則無一切境界之相。並準可知。四同性門者。謂則前門能變境識。當相從緣。即無自性。無不皆是一真如性。起信論云。唯依心現。本不離真如。又云。是故一切法。從本已來。離言說相。離名字相。離心緣相。畢竟平等。無有變易。不可破壞唯是一心。故名真如。以一切言說。假名無實但隨妄念。不可得故。
【現代漢語翻譯】 現代漢語譯本 三或具二為性：指的是用耳識和意識兩種識，緣于聲處和法處兩種境，才能聽聞理解。正如《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）所說：『有人以音聲、語言、文字而作佛事。』又如《十地經論》（Daśabhūmika Sūtra）所說：『說法者以二事說，聽者以二事聞。』指的是音聲和名字等。 四或俱非聲名以為其性：指的是二事即是空性。文字的自性是遠離的。正如《維摩詰經》所說：『夫說法者無說無示，其聽法者無聞無得。』《十地經論》中說：『文字猶如彩畫虛空，音聲猶如空中風相，俱無所得。』像這樣說法，就是不說說。 這四句中，單獨取前三句，通用於小乘佛教。具備這四句，唯獨在大乘佛教中。而且這四句合為一個教義，因為沒有不同的法。有和無之間沒有障礙。 二、遍通門：指的是色等六境，以及其餘一切法，都可以作為引導眾生理解的途徑，全部都是教法的本體。或者默然等，如《維摩詰經》及《楞伽經》（Laṅkāvatāra Sūtra）等所說，可以參照理解。 三、歸識門：指的是前面的聲音等一切教法，全部都是識所顯現的。因此就真實而言，沒有不是唯識的。指的是說法者識中的名言種子生起現行，成為言說之事，作為增上緣，讓聽者識上的文義相顯現，才成為教法。《攝大乘論》（Mahāyānasaṃgraha）第十一識中言說識經說：『我說識所緣，唯識所現故。』《大乘起信論》（Awakening of Faith in the Mahāyāna）說：『若離心念，則無一切境界之相。』都可以參照理解。 四、同性門：指的是前面的能變境識，當體隨緣，就沒有自性，沒有不是一真如性的。《大乘起信論》說：『唯依心現，本不離真如。』又說：『是故一切法，從本已來，離言說相，離名字相，離心緣相，畢竟平等，無有變易，不可破壞唯是一心，故名真如。』因為一切言說，假名無實，只是隨著妄念，不可得的緣故。
【English Translation】 English version Three, or possessing two, constitutes its nature: This refers to using both the ear-consciousness and the mind-consciousness to cognize the two realms of sound-sphere (śabda-dhātu) and dharma-sphere (dharma-dhātu) in order to hear and understand. As the Vimalakīrti Nirdeśa Sūtra says, 'Some use sounds, speech, and words to perform the work of the Buddha.' Also, as the Daśabhūmika Sūtra says, 'The speaker speaks with two things, and the listener hears with two things,' referring to sounds and names, etc. Four, or neither sound nor name constitutes its nature: This refers to the fact that the two things are emptiness (śūnyatā). The nature of words is detachment. As the Vimalakīrti Nirdeśa Sūtra says, 'Those who preach the Dharma neither speak nor show, and those who listen to the Dharma neither hear nor attain.' The Daśabhūmika Sūtra says, 'Words are like paintings in the sky, and sounds are like the wind in the sky, both of which are unattainable.' Such preaching is non-preaching. Among these four statements, taking the first three alone is common to the Hīnayāna (Small Vehicle). Possessing all four statements is unique to the Mahāyāna (Great Vehicle). Moreover, these four statements combine into one teaching because there is no different Dharma. There is no obstruction between existence and non-existence. Two, the all-pervading gate: This refers to the fact that the six realms of form, etc., and all other dharmas can all be used as paths to guide beings to understanding, and all are the substance of the teachings. Or silence, etc., as described in the Vimalakīrti Nirdeśa Sūtra and the Laṅkāvatāra Sūtra, etc., can be understood accordingly. Three, the gate of returning to consciousness: This refers to the fact that all the teachings, such as the aforementioned sounds, are all manifestations of consciousness. Therefore, in reality, there is nothing that is not only consciousness. This refers to the fact that the seeds of names and words in the consciousness of the speaker arise and manifest, becoming the event of speech, as a dominant condition, causing the appearance of the meaning of the text in the consciousness of the listener, which then becomes the teaching. The Discourse on Speech-Consciousness in the Eleventh Consciousness of the Mahāyānasaṃgraha says, 'I say that what consciousness cognizes is only what is manifested by consciousness.' The Awakening of Faith in the Mahāyāna says, 'If separated from the mind, there would be no appearance of any realm.' All of this can be understood accordingly. Four, the gate of same-nature: This refers to the fact that the aforementioned transforming realm-consciousness, in its own form, follows conditions and thus has no self-nature, and there is nothing that is not the nature of one Suchness (tathatā). The Awakening of Faith in the Mahāyāna says, 'It is only manifested by the mind and is originally inseparable from Suchness.' It also says, 'Therefore, all dharmas, from the beginning, are apart from the characteristics of speech, apart from the characteristics of names, and apart from the characteristics of mental conditions, ultimately equal, without change, indestructible, and only one mind, hence the name Suchness.' Because all speech is falsely named and unreal, it merely follows deluded thoughts and is unattainable.
準之。五無礙門者。於前四門。心境理事。混融無礙。同一緣起。存亡自在。不相障礙。以為教體。以前四門所引聖教。皆不相違故。義不相離故。法體無二故。思準之。
第六所詮宗趣者。于中先宗后趣。宗中尋名。即以法界無差別義以為宗。分別此義。略作二門。一定其義。二辨開合。初中有三門。一約染凈門。二約權實門。三約理事門。初中。若就染門。隨流生死。違真性故。名差別法界。下文引不增不減經云。即是法身為本際。無邊煩惱藏所纏。從無始來。生死趣中。生滅流轉。說名眾生界等。又下文與煩惱俱。名空如來藏。顯成惑染差別法界。二約凈門。反流出纏順真性故。名無差別法界。起信論云。若人修行一切善法。自然歸順真如法故。此則萬行契真。冥同一味。起信又云。始覺即同本覺。是故名為無差別法界。今此論正辨此義。故以為宗。二權實門者。就凈法中。若約三乘權教所辨。許定性二乘不向大故。是則三乘因果差別。亦名差別法界。若約一乘實教所說。一切二乘無不皆得大菩提故。是則名為無差別法界。此論正顯此義。故以為宗。依此二義。涅槃經第十云。迦葉菩薩云。我今始知差別無差別義。差別者。聲聞如乳。緣覺如酪。菩薩之人如生熟酥。如來佛性猶如醍醐。無差別者。聲聞獨
【現代漢語翻譯】 現代漢語譯本：認可上述觀點。所謂的『五無礙門』，是指在前四個門的基礎上，心、境、理、事相互融合，沒有任何阻礙。它們都源於同一個緣起，存在與消亡都是自在的，互不構成障礙，以此作為教義的核心。這是因為前四個門所引用的聖教經典，彼此之間並不矛盾，意義上沒有分離，法的本體也是唯一的，所以要仔細思考並遵循這些原則。
第六，關於所要闡述的宗旨和歸趣。首先是宗旨，然後是歸趣。在宗旨中尋找名稱，就是以法界沒有差別的意義作為宗旨。爲了區分這個意義，大致分為兩個方面：一是確定它的意義，二是辨別開合。在第一個方面中，有三個門：一是關於染凈門，二是關於權實門，三是關於理事門。首先是關於染凈門。如果從染的角度來看，隨著生死流轉，違背了真性，所以稱為『差別法界』。下文引用《不增不減經》說：『這就是以法身為根本，被無邊的煩惱所纏繞。從無始以來，在生死輪迴中，生滅流轉，被稱為眾生界等等。』又下文說，與煩惱一起，稱為『空如來藏』，這顯示了構成迷惑染污的差別法界。二是關於凈的角度來看，從流轉中返回，脫離纏縛，順應真性，所以稱為『無差別法界』。《起信論》說：『如果有人修行一切善法，自然會歸順真如法。』這就是萬行與真如相契合，融合爲一體。《起信論》又說：『始覺就等同於本覺。』因此稱為『無差別法界』。現在這部論正是要闡述這個意義，所以以此作為宗旨。二是權實門。就清凈法而言，如果按照三乘權教所闡述的，認為有定性的二乘不趨向大乘，那麼三乘的因果就存在差別，這也稱為『差別法界』。如果按照一乘實教所說，一切二乘最終都能獲得大菩提，那麼就稱為『無差別法界』。這部論正是要顯明這個意義，所以以此作為宗旨。根據這兩個意義，《涅槃經》第十卷說：『迦葉（Kasyapa，人名，譯為飲光）菩薩說：我現在才知道差別和無差別的意義。差別是指：聲聞（Sravaka，小乘弟子）像乳，緣覺（Pratyekabuddha，獨覺）像酪，菩薩（Bodhisattva，覺有情）像生酥和熟酥，如來（Tathagata，佛的稱號）佛性就像醍醐。無差別是指：聲聞獨自』
【English Translation】 English version: Agreed. The so-called 'Five Unobstructed Gates' refer to the integration of mind, environment, principle, and phenomena on the basis of the previous four gates, without any hindrance. They all originate from the same dependent origination, and existence and extinction are free and unconstrained, without obstructing each other, taking this as the core of the doctrine. This is because the sacred teachings cited by the previous four gates do not contradict each other, there is no separation in meaning, and the essence of the Dharma is unique, so carefully consider and follow these principles.
Sixth, regarding the purpose and ultimate goal to be elucidated. First is the purpose, then the ultimate goal. Seeking the name within the purpose is to take the meaning of the undifferentiated Dharmadhatu as the purpose. To distinguish this meaning, it is roughly divided into two aspects: one is to determine its meaning, and the other is to distinguish between opening and closing. In the first aspect, there are three gates: one is about the defilement and purity gate, the second is about the provisional and real gate, and the third is about the principle and phenomena gate. First is about the defilement and purity gate. If viewed from the perspective of defilement, following the cycle of birth and death, violating the true nature, it is called the 'Differentiated Dharmadhatu'. The following text quotes the Anunatva Apurnatva Sutra (不增不減經) saying: 'This is based on the Dharmakaya (法身, Dharma body) as the root, entangled by boundless afflictions. From beginningless time, in the cycle of birth and death, arising and ceasing, it is called the realm of sentient beings, etc.' Furthermore, the following text says that together with afflictions, it is called the 'Empty Tathagatagarbha' (空如來藏, Empty Buddha-nature), which shows the differentiated Dharmadhatu that constitutes delusion and defilement. Second, from the perspective of purity, returning from the cycle, breaking free from entanglement, conforming to the true nature, it is called the 'Undifferentiated Dharmadhatu'. The Awakening of Faith (起信論) says: 'If someone cultivates all good dharmas, they will naturally return to the Suchness Dharma.' This is the alignment of myriad practices with Suchness, merging into one taste. The Awakening of Faith also says: 'Initial awakening is the same as original awakening.' Therefore, it is called the 'Undifferentiated Dharmadhatu'. Now, this treatise is precisely to elucidate this meaning, so it takes this as its purpose. Second is the provisional and real gate. Regarding pure Dharma, if according to the teachings of the Three Vehicles (三乘, Three Vehicles) which are provisional, believing that there are fixed-nature Two Vehicles (二乘, Two Vehicles) that do not tend towards the Great Vehicle, then there are differences in the causes and effects of the Three Vehicles, which is also called the 'Differentiated Dharmadhatu'. If according to the teachings of the One Vehicle (一乘, One Vehicle) which is real, all Two Vehicles can ultimately attain Great Bodhi, then it is called the 'Undifferentiated Dharmadhatu'. This treatise is precisely to reveal this meaning, so it takes this as its purpose. According to these two meanings, the tenth volume of the Nirvana Sutra (涅槃經) says: 'Kasyapa (迦葉, Kasyapa, name of a person, translated as 'drinking light') Bodhisattva said: I now know the meaning of differentiation and non-differentiation. Differentiation refers to: Sravakas (聲聞, Sravaka, disciples of the Small Vehicle) are like milk, Pratyekabuddhas (緣覺, Pratyekabuddha, solitary awakeners) are like yogurt, Bodhisattvas (菩薩, Bodhisattva, sentient beings who seek enlightenment) are like raw and cooked ghee, and the Tathagata's (如來, Tathagata, title of the Buddha) Buddha-nature is like clarified butter. Non-differentiation refers to: Sravakas alone'
覺于未來世悉是其常。譬如眾流皆歸於海。是故此論但明彼經無差別法界也。三約理事門者。就此一乘法界之中。若約隨事行果緣起相異。及理事非一。故名差別法界。今此論正明此義。故以為宗。二明開合者。先開法界。后合無差別。前中亦二。一法。二界。法謂依生聖法也。界謂本有真性也。法亦二義。一因位行法。二果位德法也。界亦二義。一因位名如來藏。二果位名法身。二合顯無差別者。亦有四義。一約界。謂如來藏與法身無二無別。以無異性故。二約法。謂因位行法與果位德法無二無別。以轉因成果無異法故。三約法界。謂修生本有亦無差別。以法身隨緣同彼法故。修生無性即法身故。因位法界。當知亦爾。四約圓融。謂總前四義。令二法界無礙緣起因果混同。通為自在法界無差別義也。二趣者。顯說此法。為令眾生於此信受。生解起行。證契成果。稱真法界。起無思大用。橫遍十方。豎該三際。無斷無絕。是其意也。
第七釋論題目者。大乘。簡別其宗。法界。辨定其義。無差別。顯其意趣。論者。剖柝所詮。謂釋大乘中法界無差別義。故以為名。又大者。當體為目。包含為義。乘者。就喻為名。運載為功。體用合舉。故云大乘。大有三義。一體大。謂真如平等不增減故。二相大。謂具足無漏性
【現代漢語翻譯】 現代漢語譯本：覺悟到未來世的一切都是常住不變的。譬如，所有的河流最終都歸於大海。因此，此論只是闡明彼經中無差別法界的道理。三、從理和事兩個方面來說，在這一個一乘法界中，如果從隨事而行的果報和緣起相異的角度來看，以及理和事並非一體的角度來看，就稱為差別法界。而此論正是爲了闡明這個道理，所以以此為宗旨。二、關於開合的解釋：首先是開顯法界，然後是合歸於無差別。前面開顯法界又分為兩個方面：一是法，二是界。法指的是依之而生的聖法。界指的是本有的真性。法也有兩種含義：一是因位的修行之法，二是果位的功德之法。界也有兩種含義：一是因位時稱為如來藏，二是果位時稱為法身。二、合顯無差別也有四種含義：一是從界來說，如來藏與法身沒有二致，沒有差別，因為它們沒有不同的自性。二是從法來說，因位的修行之法與果位的功德之法沒有二致，沒有差別，因為轉因成果，沒有不同的法。三是從法界來說，修生之法與本有之法也沒有差別，因為法身隨緣而與法相同，修生之法沒有自性，即是法身。因位的法界，應當知道也是如此。四、從圓融來說，總括前面的四種含義，使兩個法界沒有障礙地緣起，因果混同，通達成為自在的法界，這就是無差別的含義。二、趣向：是爲了闡明此法，使眾生對此信受，產生理解，開始修行，證悟契合，成就果位，符合真實的法界，生起無需思慮的廣大作用，橫向遍及十方，縱向涵蓋過去、現在、未來三世，沒有間斷，沒有窮盡，這就是此論的意旨。 第七、解釋論題：『大乘』（Mahayana），是爲了簡別此論的宗派。『法界』（Dharmadhatu），是爲了辨明此論的定義。『無差別』，是爲了顯示此論的意趣。『論』，是爲了剖析所要闡述的內容，即解釋大乘中法界無差別的含義，所以以此為名。另外，『大』，是以本體為目標，包含為意義。『乘』，是以比喻為名稱，運載為功用。體和用合在一起，所以稱為『大乘』。『大』有三種含義：一體大，指的是真如平等，不增不減；二相大，指的是具足無漏的自性。
【English Translation】 English version: Realizing that everything in the future world is constant and unchanging. For example, all streams eventually return to the sea. Therefore, this treatise only clarifies the doctrine of the non-differentiated Dharmadhatu (法界, realm of reality) in that scripture. Three, from the perspective of principle and phenomena, within this One Vehicle Dharmadhatu (一乘法界, one vehicle realm of reality), if viewed from the perspective of the different karmic results and interdependent arising of actions following phenomena, and from the perspective that principle and phenomena are not one, it is called the differentiated Dharmadhatu (差別法界, differentiated realm of reality). This treatise is precisely to clarify this principle, so it takes this as its purpose. Two, regarding the explanation of opening and closing: first, the Dharmadhatu (法界, realm of reality) is revealed, and then it is merged into non-differentiation. The former revelation of the Dharmadhatu (法界, realm of reality) is further divided into two aspects: one is Dharma (法, law/teachings), and the other is Dhatu (界, realm/element). Dharma (法, law/teachings) refers to the sacred Dharma (法, law/teachings) that arises from it. Dhatu (界, realm/element) refers to the inherent true nature. Dharma (法, law/teachings) also has two meanings: one is the Dharma (法, law/teachings) of practice in the causal stage, and the other is the Dharma (法, law/teachings) of merit in the fruition stage. Dhatu (界, realm/element) also has two meanings: one is called the Tathagatagarbha (如來藏, Buddha-nature) in the causal stage, and the other is called the Dharmakaya (法身, Dharma body) in the fruition stage. Two, the merging and manifestation of non-differentiation also has four meanings: one is from the perspective of Dhatu (界, realm/element), the Tathagatagarbha (如來藏, Buddha-nature) and the Dharmakaya (法身, Dharma body) are not two, there is no difference, because they have no different self-nature. Two, from the perspective of Dharma (法, law/teachings), the Dharma (法, law/teachings) of practice in the causal stage and the Dharma (法, law/teachings) of merit in the fruition stage are not two, there is no difference, because transforming the cause into the result, there is no different Dharma (法, law/teachings). Three, from the perspective of the Dharmadhatu (法界, realm of reality), the Dharma (法, law/teachings) of cultivation and the inherent Dharma (法, law/teachings) are also not different, because the Dharmakaya (法身, Dharma body) follows conditions and is the same as the Dharma (法, law/teachings), the Dharma (法, law/teachings) of cultivation has no self-nature, which is the Dharmakaya (法身, Dharma body). The Dharmadhatu (法界, realm of reality) in the causal stage, it should be known, is also the same. Four, from the perspective of perfect integration, summarizing the previous four meanings, so that the two Dharmadhatu (法界, realm of reality) arise interdependently without obstruction, cause and effect are mixed, and it is understood to be the unobstructed Dharmadhatu (法界, realm of reality), which is the meaning of non-differentiation. Two, the inclination: is to clarify this Dharma (法, law/teachings), so that sentient beings can believe and accept it, generate understanding, begin practice, realize congruence, achieve fruition, conform to the true Dharmadhatu (法界, realm of reality), generate vast functions without the need for thought, horizontally pervade the ten directions, vertically encompass the past, present, and future three times, without interruption, without exhaustion, this is the intention of this treatise. Seventh, explaining the title of the treatise: 『Mahayana』 (大乘, Great Vehicle), is to distinguish the sect of this treatise. 『Dharmadhatu』 (法界, realm of reality), is to clarify the definition of this treatise. 『Non-differentiation』, is to show the intention of this treatise. 『Treatise』, is to analyze what is to be expounded, that is, to explain the meaning of non-differentiation of the Dharmadhatu (法界, realm of reality) in Mahayana (大乘, Great Vehicle), so it is named as such. In addition, 『Great』, takes the substance as the goal, and inclusion as the meaning. 『Vehicle』, takes the metaphor as the name, and carrying as the function. Substance and function are combined, so it is called 『Mahayana』 (大乘, Great Vehicle). 『Great』 has three meanings: one is the greatness of substance, which refers to the equality of Suchness (真如, true thusness), without increase or decrease; two is the greatness of characteristics, which refers to the complete possession of un-leaking self-nature.
功德故。三用大。謂能生一切世間出世間善因果故。此依起信論。又有七義。如莊嚴論等。乘亦三義。一理性為所乘。妙智為能乘。佛果為乘至處。此依佛性論也。二以無分別為所乘。萬行為能乘。亦佛果為所至。三以理智萬行俱是所乘。菩薩假者以為能乘。佛位人法為乘所至。故攝論云。乘大性故。名為大乘。亦大亦乘名大乘。此通依主持業二釋可知。法有三義。一持義。謂自性不改故。二軌義。謂軌範生解故。三對意義。是意識所知故。界亦三義。一因義是界義。謂依生聖法故。攝論云。法界者謂是一切凈法因故。中邊論意。亦同此說。三性義是界義。謂法之實性。起信論云。真如者即是一法界大總相法門體。又云。法性真如海。故云也。三分齊義是界義。謂諸法分齊各不相雜。故名為界。前二皆法之界故。名為法界。后一法即界故。名為法界也。無差別者亦有三義。一約位。謂凡夫染位。菩薩染凈。諸佛極凈。三位雖殊。法界之性實無差別。二約法。謂十種無差別。如下文說。三約行。謂因唯一乘。果唯一味。是故因果法界各無差別。論者。剖析深義。解釋佛經。令其妙理指掌現前。簡異本經。故稱為論。即是集義論也。
第八造論緣起者。堅慧菩薩者。梵名娑啰末底。娑啰。此云堅固。末底云慧。菩薩
【現代漢語翻譯】 現代漢語譯本：因為功德的緣故，『大』有三種含義。第一，它能產生一切世間和出世間的善因和善果。這是依據《起信論》的說法。另外，還有七種含義，如《莊嚴論》等所述。『乘』也有三種含義。第一，以理性為所乘，妙智為能乘，佛果為乘所至之處。這是依據《佛性論》的說法。第二，以無分別為所乘，萬行為能乘，也以佛果為所至之處。第三，以理智萬行都是所乘，菩薩作為假立的能乘，佛位人法作為乘所至之處。所以《攝論》說：『因為乘的自性廣大，所以名為大乘。』亦大亦乘，名為大乘。這可以根據依主釋和持業釋兩種解釋來理解。『法』有三種含義。第一是『持』義，指自性不改變的緣故。第二是『軌』義，指能作為軌範產生理解的緣故。第三是『對』義，是意識所能知的緣故。『界』也有三種含義。第一是『因』義是界義，指依靠它產生聖法的緣故。《攝論》說：『法界是指一切清凈法的因。』《中邊論》的觀點也與此相同。第二，三性義是界義，指法的實性。《起信論》說：『真如就是一法界大總相法門體。』又說：『法性真如海。』說的就是這個意思。第三，三分齊義是界義，指諸法分齊各自不相混雜，所以名為界。前兩種都是法的界，所以名為法界。后一種法即是界，所以名為法界。『無差別』也有三種含義。第一，從位次上說，凡夫處於染位，菩薩處於染凈位，諸佛處於極凈位。這三個位次雖然不同，但法界的自性實際上沒有差別。第二，從法上說，有十種無差別，如下文所說。第三，從行上說，因是唯一乘，果是唯一味。因此，因果法界各自沒有差別。『論者』，剖析深刻的含義，解釋佛經，使其精妙的道理像在眼前一樣清晰地展現出來，簡別于其他經典，所以稱為『論』，也就是集義論。 第八，造論的緣起是：堅慧菩薩，梵文名為Sāramati（Sāramati）。Sāra（娑啰）的意思是堅固，mati（末底）的意思是慧。菩薩
【English Translation】 English version: Because of merit, 'Great' has three meanings. First, it can generate all wholesome causes and effects, both mundane and supramundane. This is according to the Awakening of Faith. Furthermore, there are seven meanings, as described in treatises such as the Treatise on Ornamentation. 'Vehicle' also has three meanings. First, taking reason as what is carried, wondrous wisdom as the carrier, and Buddhahood as the destination. This is according to the Treatise on Buddha-Nature. Second, taking non-discrimination as what is carried, myriad practices as the carrier, and also Buddhahood as the destination. Third, taking reason, wisdom, and myriad practices all as what is carried, Bodhisattvas as the provisional carriers, and the Buddha's position, person, and Dharma as the destination. Therefore, the Compendium of Determinations says: 'Because the nature of the vehicle is great, it is called the Great Vehicle.' Both great and a vehicle, named the Great Vehicle. This can be understood based on both the dependent possessive and the determinative compound explanations. 'Dharma' has three meanings. First, the meaning of 'upholding,' referring to the fact that its self-nature does not change. Second, the meaning of 'model,' referring to the fact that it can serve as a model to generate understanding. Third, the meaning of 'object,' referring to the fact that it is knowable by consciousness. 'Realm' also has three meanings. First, the meaning of 'cause' is the meaning of realm, referring to the fact that it is relied upon to generate holy Dharma. The Compendium of Determinations says: 'The Dharmadhatu (法界) refers to the cause of all pure Dharmas.' The meaning of the Middle Extremes treatise is the same as this. Second, the meaning of the three natures is the meaning of realm, referring to the real nature of Dharma. The Awakening of Faith says: 'Tathata (真如) is the body of the Dharma-gate of the great totality of the One Dharmadhatu (一法界).' It also says: 'The ocean of Dharma-nature Tathata (法性真如海).' That is what it means. Third, the meaning of the three divisions is the meaning of realm, referring to the fact that the divisions of all Dharmas do not mix with each other, so it is called realm. The first two are the realm of Dharma, so it is called Dharmadhatu (法界). The latter one, Dharma is realm, so it is called Dharmadhatu (法界). 'Non-differentiation' also has three meanings. First, in terms of position, ordinary beings are in the defiled position, Bodhisattvas are in the defiled and pure position, and Buddhas are in the extremely pure position. Although these three positions are different, the self-nature of the Dharmadhatu (法界) is actually without differentiation. Second, in terms of Dharma, there are ten kinds of non-differentiation, as mentioned below. Third, in terms of practice, the cause is the One Vehicle, and the result is the One Taste. Therefore, the cause, effect, and Dharmadhatu (法界) each have no differentiation. 'Treatise writers' deeply analyze the meaning, explain the Buddhist scriptures, so that the wonderful principles are clearly presented as if in front of one's eyes, distinguishing it from other scriptures, so it is called 'Treatise,' which is a collection of meanings. Eighth, the origin of writing the treatise is: Bodhisattva Firm Wisdom, whose Sanskrit name is Sāramati (娑啰末底). Sāra (娑啰) means firm, and mati (末底) means wisdom. Bodhisattva
者。具云菩提薩埵。諸論通釋。有其三義。一從境為名。以此二法是所緣境故。如骨觀等。菩提云覺。即所求佛果。薩埵名有情。即所度眾生。以智悲內起。是以外緣二境。一云。菩提是所求佛果。薩埵是能求行者。謂求菩提之薩埵。即境智和合目。一云。菩提同前。薩埵云勇猛。謂有志有能。于大菩提勇猛求故。謂此論主。有稱理求佛堅固正慧。故以為名。三藏云。西域相傳。此是地上菩薩。于佛滅后七百年時。出中天竺大剎利種。聰睿逸群。備窮俗典。出家學道。慧解逾明。大小乘教。無不綜練。但以行菩薩行。留意大乘。以已所游平等法界。傳示眾生。方為究竟廣大饒益。是故造究竟一乘寶性論。及法界無差別論等。皆于大乘舍權歸實。顯實究竟之說矣。
第九翻譯由致者。有于闐國三藏法師提云般若。此雲天慧。其人慧悟超倫。備窮三藏。在於本國。獨步一人。后為觀化上京。遂赍梵本百有餘部。於垂拱年內屆至神都。有敕慰喻。入內供養。安置魏國東寺。令共大德十人翻譯經論。仍令先譯華嚴。余以不敏。猥蒙徴召。既預翻譯。得觀寶聚。遂翻得華嚴不思議境界分。華嚴修慈分。大乘智炬陀羅尼經。諸佛集會陀羅尼經。已上各一卷成。造像功德經二卷。法界無差別論一卷。沙門慧智等譯語。沙門法華
筆授。沙門復禮綴文。沙門圓測慧端弘景等證義。其餘經論。並未及譯。三藏遂便遷化。瘞于龍門。與日照三藏同處。敕甚優禮。道俗欽慕。如喪考妣焉。
第十隨文解釋者。此論之中。分為二分。初一頌。是標宗致敬分。二從菩提以略說下。明開宗演釋分。以是略論。故無結說迴向分也。就初一頌中。有其二意。一為歸敬三寶意。二標宗解釋意。初中或唯敬法寶。以菩提心總別體能是法寶故。二或亦通敬佛寶。以所得法身果是佛寶故。三或具三寶。以菩提心正在因位菩薩所有故。所得法身是佛果故。因果二處俱有法故。二標下十二門中初果門故。舉此覺心能成彼果。是故便即致禮此心。于中初一句總標緻敬。下三句別辨勝能。前中。首是頭也。稽是至也。以頭至地。故名稽首。相唯身業。實通三也。菩提云覺。謂佛果大覺。於此大覺起心正求。從境目心。故云菩提心也。又釋準下自性凈心。則是性凈菩提。故云菩提心。此乃菩提即心。故云也。此上總顯所禮。下三句別顯勝能中。初句能成勝因。此有二義。一能與殊勝果法為方便因。此即勝之方便。二即此覺心當體殊勝。故能與佛果為方便因。此是勝即方便。唯此覺心能為此用。故云能為勝方便也。下二句別顯所得果。于中顯法身果。離六種患。一無生。二無
【現代漢語翻譯】 筆授。沙門復禮綴文。沙門圓測（Yuan Ce，人名）慧端（Hui Duan，人名）弘景（Hong Jing，人名）等證義。其餘經論，並未及譯。三藏（San Zang，指精通佛經三藏的僧人）遂便遷化（qian hua，圓寂）。瘞（yi，埋葬）于龍門（Long Men，地名）。與日照三藏（Ri Zhao San Zang，人名）同處。敕（chi，皇帝的命令）甚優禮。道俗（dao su，僧人和俗人）欽慕。如喪考妣（kao bi，父母）焉。
第十隨文解釋者。此論之中，分為二分。初一頌，是標宗致敬分。二從菩提（Pu Ti，覺悟）以略說下，明開宗演釋分。以是略論，故無結說迴向分也。就初一頌中，有其二意。一為歸敬三寶（San Bao，佛、法、僧）意。二標宗解釋意。初中或唯敬法寶（Fa Bao，佛法）。以菩提心（Pu Ti Xin，覺悟之心）總別體能是法寶故。二或亦通敬佛寶（Fo Bao，佛陀）。以所得法身果（Fa Shen Guo，佛的法身）是佛寶故。三或具三寶。以菩提心正在因位菩薩（Pu Sa，菩薩）所有故。所得法身是佛果故。因果二處俱有法故。二標下十二門中初果門故。舉此覺心能成彼果。是故便即致禮此心。于中初一句總標緻敬。下三句別辨勝能。前中，首是頭也。稽是至也。以頭至地，故名稽首。相唯身業，實通三也。菩提云覺，謂佛果大覺。於此大覺起心正求。從境目心，故云菩提心也。又釋準下自性凈心。則是性凈菩提。故云菩提心。此乃菩提即心，故云也。此上總顯所禮。下三句別顯勝能中。初句能成勝因。此有二義。一能與殊勝果法為方便因。此即勝之方便。二即此覺心當體殊勝。故能與佛果為方便因。此是勝即方便。唯此覺心能為此用。故云能為勝方便也。下二句別顯所得果。于中顯法身果。離六種患。一無生，二無
【English Translation】 Transcribed by hand. The Shramana（Shramana, a wandering ascetic）Fu Li（Fu Li, a person's name） compiled the text. The Shramana Yuan Ce（Yuan Ce, a person's name）, Hui Duan（Hui Duan, a person's name）, Hong Jing（Hong Jing, a person's name）, and others verified the meaning. The remaining sutras and treatises were not translated in time. The Tripitaka Master（San Zang, a Buddhist monk who is versed in the three divisions of the Buddhist canon） then passed away (qian hua). He was buried (yi) at Longmen（Long Men, a place name）, alongside the Tripitaka Master Ri Zhao（Ri Zhao San Zang, a person's name）. The imperial edict (chi) showed great respect. Both monks and laypeople (dao su) admired him, as if they had lost their own parents (kao bi).
The tenth section explains the text in detail. This treatise is divided into two parts. The first verse is the section on declaring the doctrine and paying homage. The second part, starting from 'Bodhi（Pu Ti, enlightenment） in brief,' explains the opening and exposition of the doctrine. Because this is a concise treatise, there is no section on concluding remarks and dedication of merit. Within the first verse, there are two meanings. The first is to pay homage to the Three Jewels（San Bao, Buddha, Dharma, Sangha）. The second is to declare the doctrine and explain its meaning. In the first meaning, one may only pay homage to the Dharma Jewel（Fa Bao, the Buddha's teachings）, because the essence and function of the Bodhicitta（Pu Ti Xin, the mind of enlightenment）, in its totality and particularity, is the Dharma Jewel. Secondly, it may also include paying homage to the Buddha Jewel（Fo Bao, the Buddha）, because the resulting Dharmakaya（Fa Shen Guo, the body of the Buddha's teachings） is the Buddha Jewel. Thirdly, it may include all Three Jewels, because the Bodhicitta is present in the causal stage of the Bodhisattva（Pu Sa, a being on the path to Buddhahood）. The resulting Dharmakaya is the fruit of Buddhahood. Both cause and effect contain the Dharma. The second meaning declares the initial fruit among the twelve gates. By citing this mind of enlightenment, one can achieve that fruit. Therefore, one immediately pays homage to this mind. In this, the first sentence generally declares homage. The following three sentences specifically distinguish its superior abilities. In the former, 'Shou' means head. 'Qi' means to arrive. Placing the head on the ground is called 'bowing.' The action is only physical, but it encompasses all three aspects (body, speech, and mind). Bodhi means enlightenment, referring to the great enlightenment of Buddhahood. To arise the mind and earnestly seek this great enlightenment, focusing on the object of the mind, is called Bodhicitta. Furthermore, according to the explanation below, the self-nature pure mind is the inherently pure Bodhi, hence it is called Bodhicitta. This means Bodhi is the mind. The above generally reveals what is being paid homage to. In the following three sentences that specifically reveal its superior abilities, the first sentence can accomplish a superior cause. This has two meanings. First, it can be the expedient cause for a superior fruit. This is the expediency of superiority. Second, this mind of enlightenment is inherently superior, thus it can be the expedient cause for the fruit of Buddhahood. This is superiority as expediency. Only this mind of enlightenment can perform this function, hence it is called 'able to be a superior expedient.' The following two sentences specifically reveal the resulting fruit. Among them, the Dharmakaya fruit is revealed, free from six kinds of faults. First, without birth, second, without
老。三無死。四無病。五無苦依。六無過失。于中初三離業報。次二離二障。后一離誤失。並如下釋。第二開宗演釋分中有四。一開數總標。二所謂下。依數列名。三此中下。明生起次第。四何者下。依章解釋。初中三。初略標舉數。二結成論體。三勸物應知。初中略有二種。一要略。二省略。今是要略。謂諸聖教中。說菩提心乃有多門。如華嚴經五十九。說菩提心有二百餘門。今此十二無不統取。故云要略。二結成論體者。此十二義。是此一部論之所辨。故云是此論體。三勸物應知者。以是要妙精粹之法。唯是聰明勝智慧者之所能知。是故勸彼勝人如次應知。二所謂下依數列名。初果者。是菩提心所得故。此有二種。一涅槃果。如初頌說離六患等。二菩提果。如后頌說益三位等。二因者。是菩提心所從起故。別有四種。謂信。慧。定。悲。三自性者。是菩提心之體狀。此有二相。一離染相。二具凈相。四異名者。依法界等類有多名。謂約果有四名。即常樂我凈。約因有二名。即自性清凈心。及不思議佛法。五無差別者。名雖有異。體無若干。謂無有作等十種差別。六分位者。體雖無別。隨緣染凈位分不同。謂眾生菩薩諸佛三位染凈分故。七無染者。心性在纏。與煩惱俱。而無染污。八常恒者。此顯心性在生老死中不
【現代漢語翻譯】 老（衰老）。三無死（沒有死亡）。四無病（沒有疾病）。五無苦依（沒有痛苦的依靠）。六無過失（沒有過錯）。其中，前三者脫離了業報，其次二者脫離了二障，最後一個脫離了誤失。詳細解釋如下。第二部分，開宗演釋，分為四部分：一、開數總標；二、所謂下，依數列名；三、此中下，明生起次第；四、何者下，依章解釋。第一部分中包含三點。首先，簡略地標舉數目；其次，總結形成論的本體；第三，勸勉人們應該瞭解。在第一點中，有兩種簡略：一種是扼要，一種是省略。這裡是扼要。意思是說，在諸聖教中，關於菩提心的說法有很多門徑。例如，《華嚴經》第五十九卷，說菩提心有二百多個門徑。現在這十二個方面無不統攝其中，所以說是扼要。第二點，總結形成論的本體，是指這十二個方面的意義，是這部論所要辨析的內容，所以說是此論的本體。第三點，勸勉人們應該瞭解，是因為這是要妙精粹的法，只有聰明且具有殊勝智慧的人才能瞭解，所以勸勉那些殊勝之人按順序瞭解。第二部分，『所謂下』，是按照數列出名稱。初果（最初的果實），是菩提心所獲得的果實，這裡有兩種：一是涅槃果，如最初的偈頌所說，脫離六種患難等；二是菩提果，如後面的偈頌所說，利益三個位次等。二因（原因），是菩提心所由生起的原因，具體有四種，即信（信仰）、慧（智慧）、定（禪定）、悲（慈悲）。三自性（自有的性質），是菩提心的本體狀態，這裡有兩種相：一是離染相（遠離染污的相），二是具凈相（具有清凈的相）。四異名（不同的名稱），依據法界等類別，有很多名稱，即從果的角度有四個名稱，即常（永恒）、樂（快樂）、我（真我）、凈（清凈）；從因的角度有兩個名稱，即自性清凈心（本性清凈的心）和不思議佛法（不可思議的佛法）。五無差別（沒有差別），名稱雖然不同，但本體沒有若干差別，即沒有造作等十種差別。六分位（不同的位次），本體雖然沒有差別，但隨著因緣的染凈，位次有所不同，即眾生、菩薩、諸佛三個位次的染凈不同。七無染（沒有被污染），心性雖然被纏縛，與煩惱在一起，但沒有被染污。八常恒（永恒不變），這顯示心性在生老死中不... 現代漢語譯本 老（衰老）。三無死（沒有死亡）。四無病（沒有疾病）。五無苦依（沒有痛苦的依靠）。六無過失（沒有過錯）。其中，前三者脫離了業報，其次二者脫離了二障，最後一個脫離了誤失。詳細解釋如下。第二部分，開宗演釋，分為四部分：一、開數總標；二、所謂下，依數列名；三、此中下，明生起次第；四、何者下，依章解釋。第一部分中包含三點。首先，簡略地標舉數目；其次，總結形成論的本體；第三，勸勉人們應該瞭解。在第一點中，有兩種簡略：一種是扼要，一種是省略。這裡是扼要。意思是說，在諸聖教中，關於菩提心的說法有很多門徑。例如，《華嚴經》第五十九卷，說菩提心有二百多個門徑。現在這十二個方面無不統攝其中，所以說是扼要。第二點，總結形成論的本體，是指這十二個方面的意義，是這部論所要辨析的內容，所以說是此論的本體。第三點，勸勉人們應該瞭解，是因為這是要妙精粹的法，只有聰明且具有殊勝智慧的人才能瞭解，所以勸勉那些殊勝之人按順序瞭解。第二部分，『所謂下』，是按照數列出名稱。初果（最初的果實），是菩提心所獲得的果實，這裡有兩種：一是涅槃果，如最初的偈頌所說，脫離六種患難等；二是菩提果，如後面的偈頌所說，利益三個位次等。二因（原因），是菩提心所由生起的原因，具體有四種，即信（信仰）、慧（智慧）、定（禪定）、悲（慈悲）。三自性（自有的性質），是菩提心的本體狀態，這裡有兩種相：一是離染相（遠離染污的相），二是具凈相（具有清凈的相）。四異名（不同的名稱），依據法界等類別，有很多名稱，即從果的角度有四個名稱，即常（永恒）、樂（快樂）、我（真我）、凈（清凈）；從因的角度有兩個名稱，即自性清凈心（本性清凈的心）和不思議佛法（不可思議的佛法）。五無差別（沒有差別），名稱雖然不同，但本體沒有若干差別，即沒有造作等十種差別。六分位（不同的位次），本體雖然沒有差別，但隨著因緣的染凈，位次有所不同，即眾生、菩薩、諸佛三個位次的染凈不同。七無染（沒有被污染），心性雖然被纏縛，與煩惱在一起，但沒有被染污。八常恒（永恒不變），這顯示心性在生老死中不...
【English Translation】 Old age (Lao). Three, without death (San wu si). Four, without illness (Si wu bing). Five, without reliance on suffering (Wu wu ku yi). Six, without faults (Liu wu guo shi). Among these, the first three are free from karmic retribution, the next two are free from the two obscurations, and the last one is free from errors. The detailed explanations are as follows. The second part, 'Opening the Doctrine and Explaining,' has four sections: 1. Opening the enumeration and summarizing; 2. 'Suo wei xia,' listing names according to the sequence; 3. 'Ci zhong xia,' clarifying the order of arising; 4. 'He zhe xia,' explaining according to the chapters. The first section contains three points. First, briefly indicating the numbers; second, concluding and forming the essence of the treatise; third, exhorting beings to understand. In the first point, there are two types of brevity: one is essential, and the other is abbreviated. Here, it is essential. It means that in the various sacred teachings, there are many paths for explaining Bodhicitta (the mind of enlightenment). For example, the fifty-ninth chapter of the Avatamsaka Sutra (Hua Yan Jing) states that there are more than two hundred paths for Bodhicitta. Now, these twelve aspects encompass all of them, so it is said to be essential. The second point, concluding and forming the essence of the treatise, refers to the meanings of these twelve aspects, which are what this treatise aims to analyze, so it is said to be the essence of this treatise. The third point, exhorting beings to understand, is because this is the essential and refined Dharma (law), which only those who are intelligent and possess superior wisdom can understand. Therefore, it exhorts those superior beings to understand in sequence. The second section, 'Suo wei xia,' lists the names according to the sequence. The first fruit (Chu guo), is the fruit obtained by Bodhicitta, and there are two types here: one is Nirvana fruit, as the initial verse says, freeing from the six afflictions, etc.; the other is Bodhi fruit, as the later verse says, benefiting the three stages, etc. The second cause (Yin), is the cause from which Bodhicitta arises, and there are specifically four types, namely, faith (Xin), wisdom (Hui), concentration (Ding), and compassion (Bei). The third self-nature (Zi xing), is the essential state of Bodhicitta, and there are two aspects here: one is the aspect of being free from defilement (Li ran xiang), and the other is the aspect of possessing purity (Ju jing xiang). The fourth different names (Yi ming), according to the categories of Dharmadhatu (Fa jie), etc., there are many names, namely, from the perspective of the fruit, there are four names, which are permanence (Chang), bliss (Le), self (Wo), and purity (Jing); from the perspective of the cause, there are two names, which are the self-nature pure mind (Zi xing qing jing xin) and the inconceivable Buddha-dharma (Bu si yi fo fa). The fifth no difference (Wu cha bie), although the names are different, the essence has no several differences, namely, there are no ten kinds of differences such as fabrication. The sixth divisions of stages (Fen wei), although the essence has no difference, the stages differ according to the purity and defilement of conditions, namely, the purity and defilement differ in the three stages of sentient beings, Bodhisattvas, and Buddhas. The seventh without defilement (Wu ran), although the mind-nature is entangled and together with afflictions, it is not defiled. The eighth constant and eternal (Chang heng), this shows that the mind-nature does not...
變壞故。九相應者。顯性與恒沙功德凈法相應。十不作義利者。此顯凡位雖與如是功德相應。然為無明覆故。不能起自他饒益。十一作義利者。此顯心性出纏佛果廣大饒益。十二一性者。明在纏出障性無二故。謂因唯一乘。果唯一味。故無二也。第三此中下釋十二門生起次第。亦釋建立十二。不多不少。此中者。此十二之中也。何故最初顯菩提心果者。謂令眾生見彼勝利求其因故。二次則說彼所起之因者。既見勝利。次辨能起彼心之因也。三然後安立等者。既具彼因。次宜顯彼所發心性。望心性為出也。望心相為生也。同金剛般若中。一切諸佛從此經出。阿耨菩提等皆從此生等。以得生了二因。故此心相名出名生。四及顯異名者。謂自性既立。必有名彰。名隨義立。故云異名。五而無差別者。謂名雖有異。義體不殊故。六於一切位者。義雖不殊。就染凈位而恒不一切故。七無有染著者。既遍諸位。在凡染中應為所污。以常凈故。無染著也。八常者。或雖不染。應為生老死之所遷壞。釋以常故。無改變也。九與凈法而共相應者。明非直不為染污所易。而亦常與恒沙功德凈法相應。十不凈位中無諸功用者。既有恒沙功德相應。何不能起大利用耶。釋以有障故。如糞中金。雖實是貴。不成器用。十一于清凈位能作利益者。既
以在障未起用故。出障則便有大義利。十二一性涅槃者。雖有大用。用常寂故。唯是一性。所謂涅槃也。應知如是乃至次第開闡者。此文有二義。一結前相生次第可知二標后次第解釋之義。故云開闡也。第四何者下依章解釋中。釋十二分。即為十二段。就初釋果分中二。初明平等果。二頌曰下。釋差別果。又前是涅槃果。后菩提果。又前法身果。后報化果。又前是斷果。后是智果。謂以菩提心能為生了二因。是故辨茲二果。就前中三。初顯所得果。二結果由因。三致敬彼因。初中二。先標章后釋義。釋義中二。先總釋。后別釋。前中二。先總舉顯勝。二所以下。釋其所由。前中二句。一明所證最寂。二明能證至極。前中言寂靜涅槃者。簡二乘所得也。以二乘人望分段盡邊名得涅槃。然三餘未泯。故非寂靜。謂變易報。及彼業。並無明住地。又地上菩薩分離前三。猶未永盡。不得名最。唯佛永盡。超於二乘越過十地。云最也。涅槃。此云圓寂。謂德無不備曰圓。障無不盡稱寂。為聖法所依。故名為界。此中有涅槃義。如別記說。二此唯諸佛下。明能證至極。亦是結法屬人。謂標果簡因。故云非余能得。二釋所由中。先徴。后釋。所以者何者。徴也。徴意二乘亦得涅槃。何故乃云唯佛非余。下釋意。微細煩惱。唯佛能盡。
【現代漢語翻譯】 現代漢語譯本 以在障（煩惱）未起作用的緣故。一旦脫離了這些障礙，就會有巨大的利益。十二一性涅槃（指佛的涅槃境界，具有十二種特性，並且是唯一不變的），雖然有很大的作用，但其作用始終是寂靜的，所以是唯一不變的，這就是所謂的涅槃。應該知道像這樣乃至次第開闡（逐步闡述）的意思是，這段文字有兩個含義：一是總結前面相互產生的次第是可以知道的，二是標明後面次第解釋的意義，所以說是『開闡』。 第四，『何者下依章解釋中』（接下來根據章節進行解釋）是解釋十二分教（佛教經典的十二種分類），分為十二段。在最初解釋果分（結果的分類）中，又分為兩部分：一是說明平等果（無差別的結果），二是『頌曰下』（用偈頌來說明）解釋差別果（有差別的結果）。此外，前面是涅槃果（涅槃的果報），後面是菩提果（覺悟的果報）。此外，前面是法身果（法身的果報），後面是報化果（報身和化身的果報）。此外，前面是斷果（斷除煩惱的果報），後面是智果（智慧的果報）。意思是說，以菩提心（覺悟之心）能夠作為產生和了悟兩種原因，因此辨別這兩種果報。 在前面的部分中，分為三個部分：一是顯示所得到的果報，二是結果由原因產生，三是對原因表示敬意。在第一個部分中，分為兩個部分：首先標明章節，然後解釋意義。在解釋意義的部分中，分為兩個部分：先總的解釋，後分別解釋。在前面的部分中，分為兩個句子：一是說明所證得的最寂靜的境界，二是說明能證得的至極的境界。在前面的句子中，『寂靜涅槃』是爲了區別於二乘（聲聞乘和緣覺乘）所得到的涅槃。因為二乘之人認為分段生死（不斷輪迴的生死）到了盡頭就叫做得到涅槃，然而三餘（三種剩餘的煩惱）還沒有消除，所以不是寂靜。所謂變易生死（菩薩的生死），以及變易生死的業和無明住地（根本無明），還有地上菩薩分離前面的三種煩惱，仍然沒有永遠斷盡，不能稱為『最』。只有佛才能永遠斷盡，超越二乘，超過十地，所以稱為『最』。涅槃，這裡的意思是圓寂，意思是說功德沒有不具備的叫做『圓』，障礙沒有不消除的叫做『寂』，作為聖法的所依之處，所以叫做『界』。這裡面有涅槃的意義，就像《別記》所說。 二是『此唯諸佛下』（只有諸佛才能）說明能證得的至極境界，也是總結法歸屬於人，意思是標明果報，區別于原因，所以說『非余能得』（不是其他人能夠得到的）。二是解釋原因，先提問，后解釋。『所以者何者』（為什麼呢）是提問。提問的意思是二乘也能得到涅槃，為什麼說只有佛才能得到，其他人不能得到呢？下面解釋意思，微細的煩惱，只有佛才能斷盡。
【English Translation】 English version Because the obstructions (kleshas) have not yet arisen to function. Once these obstructions are removed, there will be great benefits. The twelve-one-nature Nirvana (referring to the Nirvana realm of the Buddha, which has twelve characteristics and is the only unchanging one), although it has great function, its function is always quiescent, so it is the only unchanging one, which is called Nirvana. It should be known that the meaning of 'like this and even gradually elucidating' (step-by-step explanation) is that this text has two meanings: one is to summarize that the preceding sequence of mutual arising can be known, and the other is to mark the meaning of the subsequent sequential explanation, so it is said to be 'elucidating'. Fourth, 'What follows is based on the chapter explanation' is to explain the twelve divisions of the teachings (twelve categories of Buddhist scriptures), divided into twelve sections. In the initial explanation of the fruit division (classification of results), it is further divided into two parts: one is to explain the equal fruit (undifferentiated result), and the other is 'The verse says below' (using verses to explain) to explain the differentiated fruit (differentiated result). In addition, the former is the Nirvana fruit (the result of Nirvana), and the latter is the Bodhi fruit (the result of enlightenment). In addition, the former is the Dharmakaya fruit (the result of the Dharmakaya), and the latter is the Sambhogakaya and Nirmanakaya fruit (the result of the Sambhogakaya and Nirmanakaya). In addition, the former is the cessation fruit (the result of ceasing afflictions), and the latter is the wisdom fruit (the result of wisdom). It means that with Bodhicitta (the mind of enlightenment) can serve as the two causes of arising and understanding, so distinguish these two fruits. In the previous part, it is divided into three parts: one is to show the fruit obtained, the second is that the result arises from the cause, and the third is to show respect to the cause. In the first part, it is divided into two parts: first mark the chapter, and then explain the meaning. In the part of explaining the meaning, it is divided into two parts: first a general explanation, and then a separate explanation. In the previous part, it is divided into two sentences: one is to explain the most quiescent state attained, and the other is to explain the ultimate state that can be attained. In the previous sentence, 'quiescent Nirvana' is to distinguish it from the Nirvana obtained by the two vehicles (Sravakayana and Pratyekabuddhayana). Because people of the two vehicles think that the end of segmented birth and death (continuous cycle of birth and death) is called obtaining Nirvana, but the three remainders (three remaining afflictions) have not been eliminated, so it is not quiescent. The so-called variable birth and death (the birth and death of Bodhisattvas), as well as the karma of variable birth and death and the abode of ignorance (fundamental ignorance), and the Bodhisattvas on the ground who separate the previous three afflictions, still have not been completely exhausted forever, and cannot be called 'most'. Only the Buddha can exhaust them forever, surpassing the two vehicles and exceeding the ten grounds, so it is called 'most'. Nirvana, here means perfect quiescence, meaning that merit is not lacking is called 'perfect', and obstacles are not eliminated are called 'quiescent', as the place where the holy Dharma depends, so it is called 'realm'. There is the meaning of Nirvana in it, as the 'Separate Record' says. Second, 'Only the Buddhas below' explains the ultimate state that can be attained, and also summarizes the Dharma belonging to people, meaning to mark the fruit and distinguish it from the cause, so it is said 'not others can obtain' (not others can obtain). Second, explain the cause, first ask a question, and then explain. 'Why is it' is a question. The meaning of the question is that the two vehicles can also obtain Nirvana, why is it said that only the Buddha can obtain it, and others cannot obtain it? The following explains the meaning, subtle afflictions, only the Buddha can exhaust them.
二乘菩薩。並所未盡。是故唯佛方能得此最寂涅槃。第二于中下別釋中。言于中者。於此涅槃平等之中。此于中言。通下六種應知。六中。初無生者。標也。永不復等者。釋也。謂於此法身中。三種意生身永不起故。故者。因也。由也。由無彼故。名曰無生。下文故字。皆同此釋。楞伽中。約地上菩薩。有三種意生身。一三昧樂意生身。二覺法自性意生身。三種類俱生無行作意生身。此並身隨意現。故云意生。亦名意成。廣如別說。又寶性論云。以常故不生。離意生身故。二無老者。標也。下釋。言此功德者。謂此涅槃寂靜功德也。言增上者。在因位之上故。殊勝者。勝過二乘故。圓滿者。佛果齊備故。究竟者。性同無為故。無衰變者。明此等功德皆無衰耗改變。故云無老也。寶性論中雲。不變故不老。以無無漏業故。解云。彼論約能感變易之業。名無漏業。皆有衰變。約之顯老。三無死者。標也。下釋。以無微細變易退故。是因位無漏所感之身。細患所遷。故云變易。或三種。如勝鬘等說。或四種。如梁論等說。寶性論云。以恒不死。離有不思議變易退故。此中變易身義。如別說之。四無病者。標也。謂二障及習所病盡故。寶性論云。清涼故不病。無煩惱習故。五無苦依者。標也。以無始時根本無明住地及習氣。為
【現代漢語翻譯】 現代漢語譯本 二乘（聲聞和緣覺）菩薩，以及他們尚未完全理解的，因此只有佛才能證得這最寂靜的涅槃。第二，在對中下位的分別解釋中，『于中』指的是，在這涅槃的平等之中。這個『于中』，可以貫通下面的六種（含義），應當知曉。六種之中，第一是無生，這是標示。『永不復等』，這是解釋。意思是說，在這法身之中，三種意生身永遠不會生起。『故』，是原因，是因為，由於沒有那些（意生身）的緣故，所以叫做無生。下文的『故』字，都用同樣的解釋。《楞伽經》中，針對地上菩薩，有三種意生身：一是三昧樂意生身，二是覺法自性意生身，三是種類俱生無行作意生身。這些都是身體隨心意顯現，所以叫做意生，也叫意成。詳細的解釋在其他地方。《寶性論》中說，因為常住所以不生，因為遠離意生身。第二是無老，這是標示。下面是解釋。『此功德』指的是，這涅槃寂靜的功德。『增上』指的是，在因位之上。『殊勝』指的是，勝過二乘。『圓滿』指的是，佛果齊備。『究竟』指的是，自性等同於無為。『無衰變』說明這些功德都沒有衰耗改變，所以叫做無老。《寶性論》中說，因為不變所以不老，因為沒有無漏業。解釋說，那部論典是就能夠感得變易的業來說的，叫做無漏業，都是有衰變的，就此來顯示老。第三是無死，這是標示。下面是解釋。因為沒有微細的變易退失。這是因位的無漏所感之身，被細微的患難所遷移，所以叫做變易。或者有三種，如《勝鬘經》等所說。或者有四種，如梁朝的論典等所說。《寶性論》中說，因為恒常不死，遠離有不可思議的變易退失。這裡變易身的含義，在其他地方有詳細的解釋。第四是無病，這是標示。意思是說，二障（煩惱障和所知障）以及習氣所造成的疾病都已消除。《寶性論》中說，因為清涼所以不病，沒有煩惱習氣。第五是無苦依，這是標示。因為沒有從無始時以來的根本無明住地以及習氣，作為苦的依據。
【English Translation】 English version The 'Two Vehicles' (Śrāvakayāna and Pratyekabuddhayāna) Bodhisattvas, along with what they have not yet fully understood, is why only the Buddha can attain this most tranquil Nirvāṇa. Secondly, in the separate explanation of the middle and lower positions, 'in the middle' refers to, within this equality of Nirvāṇa. This 'in the middle' can be understood to encompass the following six types (of meanings). Among the six, the first is non-birth, which is a label. 'Never again, etc.' is an explanation. It means that within this Dharmakāya (法身, Body of Dharma), the three types of mind-made bodies (意生身, manomayakāya) will never arise. 'Therefore' is the reason, because, due to the absence of those (mind-made bodies), it is called non-birth. The word 'therefore' in the following text has the same explanation. In the Laṅkāvatāra Sūtra (楞伽經), regarding the Bodhisattvas on the Bhūmis (地上菩薩, Bodhisattvas on the stages), there are three types of mind-made bodies: first, the Samādhi-joy mind-made body (三昧樂意生身), second, the self-nature of awakened Dharma mind-made body (覺法自性意生身), and third, the spontaneously co-arisen, without effort, intentional mind-made body (種類俱生無行作意生身). These are all bodies that appear according to the mind's intention, so they are called mind-made, also called mind-accomplished. Detailed explanations are found elsewhere. Also, the Ratnagotravibhāga (寶性論) says, 'Because of permanence, there is no birth, because of being apart from the mind-made body.' The second is non-aging, which is a label. Below is the explanation. 'This merit' refers to the merit of this tranquil Nirvāṇa. 'Increasing' refers to being above the causal position. 'Superior' refers to surpassing the Two Vehicles. 'Complete' refers to the complete attainment of Buddhahood. 'Ultimate' refers to the nature being the same as non-action (無為, asaṃskṛta). 'Without decay' indicates that these merits have no decay or change, so it is called non-aging. The Ratnagotravibhāga says, 'Because of immutability, there is no aging, because there is no non-outflow karma.' The explanation says that that treatise speaks of the karma that can cause change, called non-outflow karma, which all have decay, and this is used to show aging. The third is non-death, which is a label. Below is the explanation. Because there is no subtle change or regression. This is the body felt by non-outflow in the causal position, which is moved by subtle suffering, so it is called change. Or there are three types, as mentioned in the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) and others. Or there are four types, as mentioned in the treatises of the Liang Dynasty and others. The Ratnagotravibhāga says, 'Because of constant non-death, being apart from inconceivable change and regression.' The meaning of the change body here is explained in detail elsewhere. The fourth is non-disease, which is a label. It means that the diseases caused by the two obscurations (二障, two obstacles: kleśāvaraṇa and jñeyāvaraṇa) and habitual tendencies have been eliminated. The Ratnagotravibhāga says, 'Because of coolness, there is no disease, because there are no habitual tendencies of afflictions.' The fifth is non-basis of suffering, which is a label. Because there is no fundamental ignorance (無明, avidyā) dwelling place and habitual tendencies from beginningless time as a basis for suffering.
眾苦所依。今皆永盡。故云無苦依。問。此與前所知障何別。答。三藏兩釋。一云。此是住地無明。彼是起時無明。如勝鬘說也。二云。此是所知障中細分為本。是彼所依。以依細起粗故。若爾。煩惱豈無粗細。釋云。煩惱粗細。與粗所知。俱是能依。唯此微細。是彼二所依。六無過失者。標也。謂佛果三業。錯誤過失永不行故。謂羅漢具此三失。佛永無故。如十八不共法中說。又此六中。總攝離四障。第一第三離報障。第二離業障。第四第五離惑障。第六離誤犯障。第二此則由下。結果由因。于中三。初為因不失。二得果究竟。三辨定果法。初中顯此因能得彼果法。謂此勝果雖由萬行為因。然菩提心是最上方便。以是行本故。言不退失因者。非直當成佛果為最上之因。亦與中間所修諸行作不退失因。以離菩提心令余行退失故。華嚴云。退失菩提心。修諸善根。是為魔業。又釋。以此菩提心得果決定。故云不退之因。謂此心有二力。一令已成之行不失故。二令未成之行不退故。二得果究竟。言一切功德得彼果者。明此菩提心力。能令功德至究竟位到彼岸處。三彼果者下。辨定果法。于中二句。初彼果即涅槃界者。簡非菩提果。二何者下。簡非小涅槃。即六種轉依中。是果圓滿轉。具有恒沙功德為身。故云不思議法身。
【現代漢語翻譯】 現代漢語譯本 眾苦所依之處，如今都已永遠斷盡，所以稱為『無苦依』。問：這與前面所說的所知障（Jnana-avarana）有什麼區別？答：三藏（Tripitaka）有兩種解釋。一種說法是：這是住地無明（avasthika-ajnana），彼是起時無明（udbhava-ajnana），如《勝鬘經》（Srimala-devi-simhanada-sutra）所說。另一種說法是：這是所知障中細微的部分，是根本，是其他所知障的所依，因為依于細微的才生起粗大的。如果這樣，煩惱（klesha）難道沒有粗細之分嗎？解釋說：煩惱的粗細，與粗大的所知障，都是能依，只有這微細的所知障，是它們二者的所依。 『六無過失』，這是標示。指的是佛果（Buddha-phala）的三業（tri-karma），錯誤過失永遠不會發生，因為阿羅漢（Arhat）具有這三種過失，而佛永遠沒有，如十八不共法（ashtadasa-avenika-dharma）中所說。又這六種無過失中，總共涵蓋了遠離四種障礙：第一和第三遠離報障（vipaka-avarana），第二遠離業障（karma-avarana），第四和第五遠離惑障（klesha-avarana），第六遠離誤犯障。 『第二此則由下』，是結果由因產生。其中分為三部分。首先是作為因不會退失，其次是獲得果的究竟，最後是辨別確立果的法。首先顯示此因能夠獲得彼果法，意思是說，這殊勝的果雖然是由萬行作為因，然而菩提心（bodhicitta）是最殊勝的方便，因為它是修行的根本。說『不退失因』，不只是當產生佛果作為最上的因，也與中間所修的各種行作為不退失的因，因為離開菩提心會使其他的修行退失。如《華嚴經》（Avatamsaka-sutra）所說：『退失菩提心，修諸善根，是為魔業。』又解釋說，因為這菩提心得到果是決定的，所以稱為『不退之因』。意思是說，這菩提心有兩種力量，一是使已成就的修行不退失，二是使未成就的修行不退轉。 『二得果究竟。言一切功德得彼果者』，說明這菩提心的力量，能夠使功德到達究竟的地位，到達彼岸之處。『三彼果者下』，辨別確立果的法。其中兩句，首先『彼果即涅槃界者』，簡別不是菩提果。『二何者下』，簡別不是小涅槃（nirvana）。也就是六種轉依（asraya-paravrtti）中，是果圓滿轉，具有恒河沙數（ganga-nadi-vala）的功德作為身，所以稱為『不可思議法身（acintya-dharma-kaya）』。
【English Translation】 English version That on which all sufferings depend, is now completely and eternally exhausted, hence it is called 'no dependence on suffering'. Question: How is this different from the previously mentioned Jnana-avarana (所知障, obscuration of knowledge)? Answer: The Tripitaka (三藏, the three baskets of Buddhist scriptures) has two explanations. One says: This is avasthika-ajnana (住地無明, fundamental ignorance), and that is udbhava-ajnana (起時無明, emergent ignorance), as stated in the Srimala-devi-simhanada-sutra (勝鬘經, the Sutra of Queen Srimala's Lion's Roar). The other says: This is a subtle part of Jnana-avarana, the root, the basis of other Jnana-avaranas, because the gross arises from dependence on the subtle. If so, are there no coarse and subtle aspects of klesha (煩惱, afflictions)? The explanation is: The coarse and subtle aspects of klesha, together with the coarse Jnana-avarana, are both that which depends; only this subtle one is that on which the two depend. 'Six without faults', this is a designation. It refers to the tri-karma (三業, three actions) of the Buddha-phala (佛果, Buddha fruit), where errors and faults never occur, because Arhats (阿羅漢, enlightened disciples) have these three faults, while the Buddha never does, as stated in the ashtadasa-avenika-dharma (十八不共法, eighteen unique qualities of a Buddha). Furthermore, these six without faults encompass the separation from four obscurations: the first and third separate from vipaka-avarana (報障, obscuration of karmic retribution), the second separates from karma-avarana (業障, obscuration of karma), the fourth and fifth separate from klesha-avarana (惑障, obscuration of afflictions), and the sixth separates from obscurations of mistaken actions. 'Secondly, 'this is due to below'', the result arises from the cause. It is divided into three parts. First, as the cause, it does not regress; second, the ultimate attainment of the fruit; and third, the discernment and establishment of the fruit's dharma. First, it shows that this cause can obtain that fruit's dharma, meaning that although this supreme fruit arises from myriad practices as the cause, bodhicitta (菩提心, the mind of enlightenment) is the most supreme expedient, because it is the root of practice. Saying 'the cause that does not regress' means that not only is becoming a Buddha-phala the supreme cause, but it also serves as the cause of non-regression for the various practices cultivated in between, because without bodhicitta, other practices will regress. As stated in the Avatamsaka-sutra (華嚴經, Flower Garland Sutra): 'Regressing from bodhicitta and cultivating various roots of goodness is the work of demons.' Another explanation is that because obtaining the fruit from this bodhicitta is certain, it is called 'the cause of non-regression'. This means that this bodhicitta has two powers: one is to prevent already accomplished practices from regressing, and the other is to prevent unaccomplished practices from declining. 'Secondly, the ultimate attainment of the fruit. Saying 'all merits obtain that fruit' means that the power of this bodhicitta can enable merits to reach the ultimate state, to reach the other shore. 'Thirdly, 'that fruit below'', discerns and establishes the fruit's dharma. Among the two sentences, first, 'that fruit is the realm of nirvana' distinguishes it from the Bodhi fruit. 'Secondly, 'what is below'' distinguishes it from the small nirvana (涅槃, cessation). That is, among the six types of asraya-paravrtti (轉依, transformation of the basis), it is the complete transformation of the fruit, possessing merits as numerous as the sands of the Ganga River (ganga-nadi-vala 恒河沙數) as its body, hence it is called 'acintya-dharma-kaya (不可思議法身, inconceivable Dharma body)'.
此中有轉依義。如別說。三以菩提心下。致敬彼因。以此菩提心是勝果之因。故加頂禮。如世人見白月初出時。悉皆拜之。能與滿月為因故。以為吉祥勝相故。如華嚴經中。彌伽良醫禮善財童子者。為重菩提心故也。又勝天王經云。菩提心如白月。以漸增長故。令諸煩惱如黑月。以漸減損故。涅槃果竟。第二菩提果中二。先頌。后釋。頌中。初二句標三宗。次一句出三因。后一句舉三喻。釋中有三。初釋菩提心能益世間。此有三義。一以菩提心故。當得成佛。利益人天。此是展轉益也。二此菩提心未成佛來。常勸化饒益一切世間。令生善法也。三此菩提心人。既若退轉。猶得人天善報利益故也。文中菩提心能生長一切世間善苗。此是立宗。謂未生者能生。已生者令增長。故云生長。因云。以是所依故。謂世間善法。皆依菩提心而得生長。但為其緣。非是親因。故云所依也。同喻云猶如大地。為苗稼生長依處。亦但為緣也。二如海下。明菩提心亦能生長二乘聖法。于中此心能生長一切聖法。是立宗。以是法寶積聚處故。出因也。謂是二乘法寶從菩提心生長。亦有三義同前說。同喻云如海者。以大海中出諸珍寶。同菩提心海出聖法寶。又釋此聖法寶通三乘法。非唯二乘。于理亦無違。三如種子下。明菩提心能親生佛果。于
【現代漢語翻譯】 現代漢語譯本： 此處含有轉依（Paravrtti，轉變依止）的意義，就像其他地方所說的那樣。三、以菩提心（Bodhicitta，覺悟之心）開始，致敬彼因（原因）。因為這菩提心是殊勝果報之因，所以要加以頂禮。就像世人看見新月升起時，都會禮拜它，因為它能成為滿月的原因，被認為是吉祥殊勝的象徵。例如《華嚴經》中，彌伽（Megha）良醫禮拜善財童子，是爲了重視菩提心的緣故。又《勝天王經》中說，菩提心如白月，因為它逐漸增長；使諸煩惱如黑月，因為它逐漸減損。涅槃（Nirvana，寂滅）果結束。 第二、菩提果中分為二部分：先是頌文，后是解釋。頌文中，前兩句標示三宗（三種宗旨），下一句說明三種原因，最後一句舉出三種比喻。解釋中分為三部分：首先解釋菩提心能夠利益世間。這有三種意義：一、因為有菩提心的緣故，將來能夠成佛，利益人天（人類和天神）。這是輾轉的利益。二、這菩提心在未成佛之前，常常勸化饒益一切世間，使眾生生起善法。三、這菩提心的人，即使退轉了，仍然能夠得到人天善報的利益。文中說，菩提心能夠生長一切世間的善苗，這是立宗（確立宗旨）。意思是說，未生的能夠使之生起，已生的能夠使之增長，所以說是生長。原因說：『因為它是所依』。意思是說，世間的善法，都依靠菩提心而得以生長，但菩提心只是作為助緣，而不是親因（直接原因），所以說是所依。同喻說：『猶如大地』，是苗稼生長的依靠之處，也只是作為助緣。 二、如海下，說明菩提心也能生長二乘（聲聞乘和緣覺乘）聖法。其中，『此心能生長一切聖法』，是立宗。『因為它是法寶積聚之處』，是說明原因。意思是說，二乘的法寶從菩提心生長出來，也有三種意義與前面所說相同。同喻說：『如海』，因為大海中產出各種珍寶，如同菩提心海產出聖法寶。又解釋說，這聖法寶通於三乘（聲聞乘、緣覺乘和菩薩乘）之法，並非僅僅是二乘之法，在道理上也沒有違背。 三、如種子下，說明菩提心能夠親生佛果。于
【English Translation】 English version: Herein lies the meaning of Paravrtti (transformation of the basis). As explained elsewhere. 3. 'Beginning with Bodhicitta (the mind of enlightenment),' paying homage to that cause. Because this Bodhicitta is the cause of supreme fruition, it is worthy of reverence. Just as people, upon seeing the newly emerged moon, all bow to it, for it can be the cause of the full moon, and is regarded as an auspicious and excellent sign. For example, in the Avatamsaka Sutra, the physician Megha (cloud) reveres Sudhana, it is for the sake of valuing Bodhicitta. Furthermore, the Sutra of King Sraddha says, 'Bodhicitta is like the white moon, for it gradually increases; causing all afflictions to be like the dark moon, for they gradually diminish.' The fruit of Nirvana (cessation) concludes. Secondly, within the fruit of Bodhi, there are two parts: first, the verses; then, the explanation. In the verses, the first two lines indicate the three tenets; the next line states the three causes; and the last line gives three metaphors. In the explanation, there are three parts: first, explaining that Bodhicitta can benefit the world. This has three meanings: 1. Because of Bodhicitta, one will attain Buddhahood in the future, benefiting humans and devas (gods). This is a successive benefit. 2. Before attaining Buddhahood, this Bodhicitta constantly encourages and benefits all the world, causing beings to generate good dharmas. 3. Even if a person with Bodhicitta regresses, they can still receive the benefits of good rewards in the human and deva realms. The text states, 'Bodhicitta can grow all the good sprouts of the world,' this is establishing the tenet. It means that what has not yet arisen can be made to arise, and what has already arisen can be made to grow, hence it is called growth. The cause states: 'Because it is the basis.' It means that the good dharmas of the world all rely on Bodhicitta to grow, but Bodhicitta only serves as a contributing condition, not a direct cause, hence it is called the basis. The similar metaphor states: 'Like the earth,' which is the place where seedlings grow, also only serving as a contributing condition. 2. 'Like the sea,' explains that Bodhicitta can also grow the sacred dharmas of the Two Vehicles (Sravakayana and Pratyekabuddhayana). Among them, 'This mind can grow all sacred dharmas,' is establishing the tenet. 'Because it is the place where dharma treasures accumulate,' is stating the cause. It means that the dharma treasures of the Two Vehicles grow from Bodhicitta, and there are three meanings that are the same as mentioned before. The similar metaphor states: 'Like the sea,' because various treasures are produced in the great sea, just as the Bodhicitta sea produces sacred dharma treasures. Furthermore, it is explained that these sacred dharma treasures encompass the dharmas of the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), not just the Two Vehicles, and there is no contradiction in principle. 3. 'Like a seed,' explains that Bodhicitta can directly produce the fruit of Buddhahood. At
中相續出生一切佛樹者。是立宗。謂望法身爲了因。故云出也。望報化為生因。故云生也。法從喻名。故云佛樹。佛果業用。未來際無斷絕故。云相續也。因者。出因也。以菩提心是佛果正因。不同前二故也。同喻如種子者。是親因。非緣因也。猶如大樹從自種子生。佛果亦爾。親從菩提心種子生也。此為親生因。不同前二位但為緣也。又不同前門爲了因得涅槃。故云如種子為生因也。釋果門竟。第二釋因中三。先結前生后。二立頌略標。三釋頌具顯。頌中四句。各顯一義。釋中有二。先問。從答。問。云何此菩提心因積集。可知。下答。先喻。后法。喻中如輪王子。具四緣生長。一父。二母。三在胎十月。四出胎乳養。方成王子。未名為王。今此四緣。令菩提心起。故名因。非菩提心與佛為因。下別釋四義。初釋種子。謂于大乘廣大法寶深起信心。故為種子。以若無信。心不起故。深信者。唯識中信別有三。一信實有。謂于諸法實事理中深信忍故。二信有德。謂於三寶真凈德中深信樂故。三信有能。謂於一切世出世善。深信有力。能得能成。起希望故。依梁攝論亦三種。一信實有自性住佛性故。二信可得引出佛性故。三信無窮功德至得果佛性故。依起信論四種信心。一信根本。所謂樂念真如法故。二信佛有無量功德
【現代漢語翻譯】 現代漢語譯本 中相續出生一切佛樹者。這是立宗。意思是期望法身作爲了因，所以說『出』。期望報身和化身作為生因，所以說『生』。法從比喻得名，所以說『佛樹』。佛果的業用，在未來沒有斷絕的時候，就稱為『相續』。因，是指出因。因為菩提心是佛果的正因，和前面的兩種不同。同喻如種子，是親因，不是緣因。猶如大樹從自己的種子生長出來，佛果也是這樣，直接從菩提心種子生長出來。這是親生因，和前面兩種情況不同，僅僅是作為緣。又和前面的情況不同，爲了因才能得到涅槃，所以說如種子是生因。果門的解釋完畢。第二部分解釋因，分為三部分。首先總結前面，引出後面。其次，立頌，簡要標明。第三，解釋頌文，詳細闡述。頌文中有四句，每一句都顯示一個含義。解釋中分為兩部分。首先是提問，然後是回答。提問：如何積集這個菩提心因？可以知道。下面回答。先用比喻，后說法理。比喻中，如輪王之子，具備四種因緣才能成長。一是父親，二是母親，三是在胎中十個月，四是出生后的乳養。這樣才能成為王子，還不能稱為王。現在這四種因緣，使菩提心生起，所以稱為因。不是說菩提心與佛作為因。下面分別解釋四種含義。首先解釋種子，是指對於大乘廣大法寶深深地生起信心，所以作為種子。因為如果沒有信心，心就不能生起。深信，在唯識中有三種不同的信。一是信實有，是指對於諸法的真實事理深深地相信和忍可。二是信有德，是指對於三寶的真實清凈的功德深深地相信和喜樂。三是信有能，是指對於一切世間和出世間的善，深深地相信有力量，能夠得到和成就，從而產生希望。依據《梁攝論》也有三種。一是信實有自性住佛性，二是信可得引出佛性，三是信無窮功德至得果佛性。依據《起信論》有四種信心。一是信根本，就是樂於念真如法。二是信佛有無量功德
【English Translation】 English version 『That which continuously gives rise to all Buddha-trees.』 This is the establishment of the thesis (立宗). It means that the Dharmakāya (法身) is hoped for as the 『hetu-cause』 (了因), hence the term 『arising』 (出). The Reward Body (報身) and Manifestation Body (化身) are hoped for as the 『productive cause』 (生因), hence the term 『birth』 (生). 『Dharma』 (法) is named from metaphor, hence the term 『Buddha-tree』 (佛樹). The karmic function of the Buddha-fruit (佛果) is continuous in the future without interruption, hence the term 『continuous』 (相續). 『Cause』 (因) refers to the 『arising cause』 (出因). Because the Bodhicitta (菩提心) is the direct cause (正因) of the Buddha-fruit, it is different from the previous two. The analogy of 『like a seed』 (如種子) is a 『proximate cause』 (親因), not a 『conditional cause』 (緣因). Just as a large tree grows from its own seed, so too is the Buddha-fruit; it grows directly from the seed of Bodhicitta. This is a 『proximate productive cause』 (親生因), different from the previous two positions which are merely conditions (緣). Furthermore, it is different from the previous approach where 『hetu-cause』 (了因) is required to attain Nirvāṇa (涅槃), hence it is said that 『like a seed』 is a 『productive cause』 (生因). The explanation of the 『fruit』 (果) aspect is complete. The second part explains the 『cause』 (因) in three sections. First, it summarizes the previous and introduces the following. Second, it establishes a verse (頌) to briefly indicate the meaning. Third, it explains the verse in detail. The verse contains four lines, each revealing a meaning. The explanation is divided into two parts. First, a question is asked, then an answer is given. Question: 『How is this cause of Bodhicitta accumulated?』 (云何此菩提心因積集). This can be understood. The answer follows. First, an analogy is given, then the Dharma (法) is explained. In the analogy, like a wheel-turning king』s son (輪王子), he needs four conditions to grow: first, a father; second, a mother; third, ten months in the womb; fourth, nourishment after birth. Only then can he become a prince, but he is not yet called a king. Now, these four conditions cause Bodhicitta to arise, hence it is called a cause. It is not that Bodhicitta and the Buddha are the cause. The four meanings are explained separately below. First, the explanation of 『seed』 (種子) refers to deeply arising faith in the vast Dharma-treasure of the Mahāyāna (大乘), hence it is considered a seed. Because if there is no faith, the mind cannot arise. 『Deep faith』 (深信), in Yogācāra (唯識), faith is specifically divided into three types: first, 『faith in reality』 (信實有), which refers to deeply believing and accepting the truth of all dharmas; second, 『faith in virtue』 (信有德), which refers to deeply believing and delighting in the true and pure virtues of the Three Jewels (三寶); third, 『faith in ability』 (信有能), which refers to deeply believing in the power of all worldly and trans-worldly goodness to be obtained and accomplished, thus giving rise to hope. According to the Liang Treatise on the Compendium of the Mahāyāna (梁攝論), there are also three types: first, 『faith in the real existence of the self-abiding Buddha-nature』 (信實有自性住佛性); second, 『faith in the attainability of eliciting the Buddha-nature』 (信可得引出佛性); third, 『faith in the infinite merits reaching the fruit of Buddha-nature』 (信無窮功德至得果佛性). According to the Awakening of Faith in the Mahāyāna (起信論), there are four types of faith: first, 『faith in the root』 (信根本), which is to delight in the thought of Suchness (真如) and the Dharma; second, 『faith that the Buddha has immeasurable merits』 (信佛有無量功德).
。常念親近供養恭敬。發起善根。愿求一切智故。三信法有大利益。常念修行諸波羅蜜故。四信僧能正修行自利利他。常樂親近諸菩薩眾。求學如實修行故。二以般若為母者。謂智慧力通達於前所信法故。然有三種。一加行智。觀求通達。二根本智。正證通達。三后得智。照現通達。由智為行本。故名為母。經云智度菩薩母。此之謂也。三三昧為胎藏者。由禪定中證法樂住。攝持一切所修善法。令安住不失。增長廣大。故如胎藏。四大悲為乳母者。由大悲內發。拔苦無倦。遂令種智因此圓滿。故如乳母養育菩薩。此悲有二種。一是悲。非大悲。救其現苦。二是悲。亦大悲。救現未等苦故。佛性論。悲者暫救濟。不能真實。大悲者。能永救濟。恒不捨離也。又大悲有三。謂眾生緣。法緣。無緣。如佛地論。及智論等。具釋可知。此上四義。一因。二緣。三攝。四養。佛性論。寶性論。皆同。此四略作八門。一就地前約多配位。即深信是十信。二智慧是十解。三禪定是十行。四大悲是十回向。由此地前四行。產生地上佛真子也。二約行相。謂一修行信樂大乘行。二般若行。三破虛空器三昧行。四大悲行。三約破障。謂初破闡提不信障。二破外道我執障。三破聲聞畏苦障。四破獨覺舍大悲障。四約建立。謂若無信即不受。若
【現代漢語翻譯】 現代漢語譯本 經常憶念、親近、供養、恭敬（佛、法、僧三寶），發起善根，愿求一切智慧的緣故，相信佛、法、僧三寶有大利益。經常憶念修行各種波羅蜜（paramita，到彼岸），所以要信佛、法、僧三寶能夠正確地修行，自利利他。經常樂於親近諸菩薩眾，求學如實修行的方法。 二、以般若（prajna，智慧）為母：這是說智慧的力量能夠通達前面所信受的佛法。然而般若有三種：一是加行智，觀察尋求通達；二是根本智，真正證悟通達；三是后得智，照了顯現通達。因為智慧是行為的根本，所以稱為『母』。《經》中說『智度菩薩母』，就是這個意思。 三、以三昧（samadhi，禪定）為胎藏：由於在禪定中證得法樂而安住，能夠攝持一切所修的善法，使之安住不失，增長廣大，所以像胎藏一樣。 四、以大悲為乳母：由於大悲心從內心生髮，拔除眾生的痛苦而不知疲倦，於是使菩薩的種智因此圓滿，所以像乳母一樣養育菩薩。這種悲心有兩種：一是悲，不是大悲，只能救濟眾生眼前的痛苦；二是悲，也是大悲，能夠救濟眾生現在和未來的痛苦。《佛性論》說：『悲只能暫時救濟，不能真實救濟；大悲能夠永遠救濟，恒常不捨離。』又，大悲有三種，即眾生緣、法緣、無緣。如《佛地論》及《智論》等，都有詳細解釋。 以上四種意義，一是因，二是緣，三是攝，四是養。《佛性論》、《寶性論》都相同。這四種意義可以略作八門來解釋：一是就地上菩薩之前，約略以多配位，即深信是十信位，智慧是十解位，禪定是十行位，大悲是十回向位。由此地上菩薩之前的四種修行，產生地上菩薩的佛真子。 二是約修行相狀來說，即一是修行信樂大乘之行，二是般若之行，三是破虛空器三昧之行，四是大悲之行。 三是約破除障礙來說，即首先破除闡提（icchantika，斷善根者）的不信之障，二是破除外道的我執之障，三是破除聲聞（sravaka，小乘修行者）的畏懼痛苦之障，四是破除獨覺（pratyekabuddha，緣覺）捨棄大悲之障。 四是約建立來說，即如果沒有信心，就不能接受；如果
【English Translation】 English version Constantly remember, approach, make offerings to, and respect (the Three Jewels: Buddha, Dharma, Sangha), generate wholesome roots, and aspire to all wisdom. Therefore, believe that the Three Jewels bring great benefits. Constantly remember and practice the various paramitas (perfections), so believe that the Buddha, Dharma, and Sangha can correctly practice, benefiting both themselves and others. Always be happy to approach the Bodhisattva assembly, seeking to learn the true practice. 2. Taking Prajna (wisdom) as the mother: This means that the power of wisdom can penetrate the Dharma that has been believed in. However, there are three types of Prajna: first, the wisdom of application, observing and seeking to penetrate; second, the fundamental wisdom, truly realizing and penetrating; and third, the subsequent wisdom, illuminating and manifesting penetration. Because wisdom is the root of action, it is called 'mother'. The Sutra says, 'Wisdom is the mother of Bodhisattvas,' which is what this means. 3. Taking Samadhi (meditative concentration) as the womb: Because one dwells in the joy of Dharma in Samadhi, it can gather and hold all the wholesome Dharmas that have been cultivated, allowing them to abide without loss, growing and expanding, so it is like a womb. 4. Taking Great Compassion as the wet nurse: Because Great Compassion arises from within, tirelessly removing the suffering of beings, it enables the Bodhisattva's seed wisdom to be perfected, so it is like a wet nurse raising a Bodhisattva. This compassion has two types: first, compassion, not Great Compassion, which can only relieve the immediate suffering of beings; and second, compassion, also Great Compassion, which can relieve the present and future suffering of beings. The Buddha-nature Treatise says: 'Compassion can only temporarily relieve, not truly relieve; Great Compassion can eternally relieve, never abandoning.' Also, there are three types of Great Compassion, namely, compassion for beings, compassion for Dharma, and compassion without object. As explained in detail in the Treatise on the Buddha-land and the Great Wisdom Treatise, etc. The above four meanings are: first, cause; second, condition; third, gathering; and fourth, nurturing. The Buddha-nature Treatise and the Ratnagotravibhāga are the same. These four meanings can be briefly explained in eight aspects: first, before the ground of Bodhisattvas, roughly matching positions with many, that is, deep faith is the ten faiths, wisdom is the ten understandings, Samadhi is the ten practices, and Great Compassion is the ten dedications. From these four practices before the ground of Bodhisattvas, the true Buddha-child of the ground of Bodhisattvas is generated. Second, in terms of the characteristics of practice, there are: first, the practice of believing and delighting in the Great Vehicle; second, the practice of Prajna; third, the practice of the Samadhi of breaking the empty vessel; and fourth, the practice of Great Compassion. Third, in terms of breaking through obstacles, there are: first, breaking through the obstacle of disbelief of the icchantika (those who have severed their roots of goodness); second, breaking through the obstacle of the ego-attachment of the heretics; third, breaking through the obstacle of the fear of suffering of the sravaka (hearers); and fourth, breaking through the obstacle of the pratyekabuddha (solitary Buddhas) abandoning Great Compassion. Fourth, in terms of establishing, if there is no faith, one cannot receive; if
無慧即不入。若無定則不持。若無悲則不回救生。是故此四不增不減。五約成因。初成凈德因。二成我德因。三成樂德因。四成常德因。六約地上行成。初二三地信樂行成。四五六地般若行成。七八九地三昧行成。十地及佛地大悲行成。此約寄位。理實遍通也。七約得果。謂凈我樂常。如次成此四德果。可知。八增起異行。謂梁論中。立五法釋佛子義。於前四義。更加以方便為父。華嚴經第六十內。二十門釋佛子。如彼。應知釋因門竟。第三釋自性門中亦三。初徴起。次立頌。三解釋。頌中上半明無染自性。下半明具凈自性。各先法后喻可知。二釋中三。初標數。二列名。三釋義。初中謂彼前因積集所現菩提之心。有二種相。此則牒前起后也。釋義中二。先釋無染相。有法喻合。法中二。先明自性無染。二出障清凈。以諸煩惱亦有二滅。一性自滅。本來即空故。二對治滅。翻迷顯覺故。是故所依心性亦二種凈。即性凈。方便凈也。智亦有二。謂本覺及始覺。並可知。此中約心性說。二喻中亦二。先喻本性凈。二雖其自性下。喻出障凈。寶性論云。一自性凈。以同相故。二無垢凈。以勝相故。前中。火等喻凈心。灰等喻煩惱。四喻。喻四德。一火喻本覺般若義。二寶喻本性功德義。三空喻性自解脫義。四水喻本性清凈義
【現代漢語翻譯】 現代漢語譯本 沒有智慧就不能進入（佛道）。如果沒有定力就不能堅持（修行）。如果沒有慈悲心，就不會回頭救度眾生。因此，這四種（智慧、定力、慈悲、精進）既不增加也不減少。 五、總結成因。第一是成就清凈功德的因。第二是成就我（真我）功德的因。第三是成就快樂功德的因。第四是成就常（永恒）功德的因。 六、總結地上菩薩的修行成就。初地、二地、三地成就信樂行。四地、五地、六地成就般若行（般若智慧的修行）。七地、八地、九地成就三昧行（禪定修行）。十地和佛地成就大悲行。這是就寄託的位次而言，實際上理體是普遍融通的。 七、總結所獲得的果報。所謂清凈、我（真我）、樂、常，依次成就這四種功德的果報，可以理解。 八、增進不同的修行。梁朝的論典中，立五法來解釋佛子的意義，在前四義的基礎上，更加上方便為父（以方便法門為引導）。《華嚴經》第六十卷中，有二十門來解釋佛子，如彼經所說，應當知曉。解釋因門完畢。 第三、解釋自性門，也分為三部分。首先是提問引起，其次是立頌，第三是解釋。頌文的上半部分說明無染的自性，下半部分說明具足清凈的自性。都是先說法後用比喻，可以理解。 二、解釋中分為三部分。首先是標出數量，第二是列出名稱，第三是解釋意義。首先，在標出數量中，說那之前積聚的因所顯現的菩提之心，有兩種相。這是承接前面的內容，引起後面的內容。 在解釋意義中分為兩部分。首先解釋無染相，有法說和比喻結合。在法說中分為兩部分。首先說明自性無染，第二是顯出障礙清凈。因為諸煩惱也有兩種滅除。一是自性滅，本來就是空性的緣故。二是對治滅，翻轉迷惑，顯現覺悟的緣故。所以所依的心性也有兩種清凈，即自性清凈和方便清凈。智慧也有兩種，即本覺和始覺，都可以理解。這裡是就心性來說的。 二、在比喻中也分為兩部分。首先比喻本性清凈，第二是『雖其自性』以下，比喻顯出障礙清凈。《寶性論》說：一是自性凈，以同相的緣故。二是無垢凈，以勝相的緣故。 前文中，火等比喻清凈心，灰等比喻煩惱。四種比喻，比喻四德。一是火比喻本覺般若（Prajna）的意義。二是寶比喻本性功德的意義。三是空比喻自性解脫的意義。四是水比喻本性清凈的意義。
【English Translation】 English version Without wisdom, one cannot enter (the Buddhist path). Without Samadhi (concentration), one cannot persevere (in practice). Without compassion, one will not turn back to save sentient beings. Therefore, these four (wisdom, concentration, compassion, and diligence) neither increase nor decrease. Five, summarizing the causes. First is the cause of accomplishing pure virtue. Second is the cause of accomplishing the virtue of Atman (true self). Third is the cause of accomplishing the virtue of bliss. Fourth is the cause of accomplishing the virtue of permanence. Six, summarizing the accomplishments of Bodhisattvas on the Bhumis (grounds). The first, second, and third Bhumis accomplish the practice of faith and joy. The fourth, fifth, and sixth Bhumis accomplish the practice of Prajna (wisdom). The seventh, eighth, and ninth Bhumis accomplish the practice of Samadhi (meditative concentration). The tenth Bhumi and the Buddha Bhumi accomplish the practice of great compassion. This is in terms of the provisional positions, but in reality, the principle is universally interconnected. Seven, summarizing the fruits obtained. The so-called purity, Atman (true self), bliss, and permanence, successively accomplish the fruits of these four virtues, which can be understood. Eight, advancing different practices. In the treatises of the Liang Dynasty, five dharmas are established to explain the meaning of a Buddha's son. On the basis of the previous four meanings, the expedient means are added as the father (using expedient methods as guidance). In the sixtieth volume of the Avatamsaka Sutra (Huayan Jing), there are twenty doors to explain the Buddha's son, as stated in that sutra, it should be known. The explanation of the cause door is completed. Third, explaining the nature door, which is also divided into three parts. First is the question to arouse, second is the verse, and third is the explanation. The first half of the verse explains the undefiled nature, and the second half explains the nature of complete purity. Both use the method of first stating the Dharma and then using a metaphor, which can be understood. Two, the explanation is divided into three parts. First is to mark the number, second is to list the names, and third is to explain the meaning. First, in marking the number, it is said that the Bodhi mind manifested by the accumulation of previous causes has two aspects. This is to connect the previous content and arouse the following content. In explaining the meaning, it is divided into two parts. First, explain the undefiled aspect, with a combination of Dharma explanation and metaphor. In the Dharma explanation, it is divided into two parts. First, explain that the self-nature is undefiled, and second, reveal the purity of obstacles. Because all afflictions also have two kinds of extinction. One is self-nature extinction, because it is originally empty. The second is the extinction of counteraction, turning delusion and revealing enlightenment. Therefore, the mind-nature on which it depends also has two kinds of purity, namely self-nature purity and expedient purity. There are also two kinds of wisdom, namely original enlightenment and initial enlightenment, which can be understood. This is in terms of mind-nature. Two, the metaphor is also divided into two parts. First, the metaphor is the purity of the original nature, and second, 'although its self-nature' below, the metaphor is the purity of revealing obstacles. The Ratnagotravibhāga (寶性論) says: One is self-nature purity, because of the same aspect. The second is immaculate purity, because of the superior aspect. In the previous text, fire etc. are metaphors for the pure mind, and ashes etc. are metaphors for afflictions. The four metaphors are metaphors for the four virtues. One is that fire is a metaphor for the meaning of original enlightenment Prajna (般若). Second, treasure is a metaphor for the meaning of original nature merit. Third, emptiness is a metaphor for the meaning of self-nature liberation. Fourth, water is a metaphor for the meaning of original nature purity.
。又釋。初是我德。二樂德。三常德。四凈德。可知。又寶性論中。略無火喻。但說三義。彼論第三云。依于自性同相如來法身三種清凈功德。如意寶珠。虛空。凈水。相似相對治。應知。言為灰等覆者。一灰覆於火。如外道我執障。二垢翳摩尼。如聲聞畏苦障。三云障虛空。如獨覺舍大悲障。四土混濁水。如闡提不信障。若通說。即貪等一切煩惱。可知。二雖其自性下。喻離垢凈。可知。三如是一切下。閤中。亦初合性凈。二雖貪等下。合離垢凈。亦可知。二白法下。釋具凈相。于中二。先法。后喻。法中亦具二種凈法。初牒名舉體。二為白法所依者。顯與一切修生凈法作所依故。三即以一切而成其性者。明具本有恒沙功德為其自性。即此本有修生冥合不二。為清凈相。前性離治離亦無二相。為離染相。又自性離染。其本性德是空不空如來藏故。在於因位。又對治離染。其修生德是智斷二德故。在於果位。又此四義。總合為一無礙緣起。隨舉一門。余皆統攝。如須彌山亦有二義。一眾寶所依。喻修生德。二即以下。喻本性德。謂此山王四寶所成。謂金。銀。琉璃。及玻璃。可知。釋自性竟。第四釋異名門中亦三。先徴起。二立頌。三釋頌。頌中有二。初一頌。約果明異名。后一頌。約因明異名。前中上半簡因名。謂
【現代漢語翻譯】 又解釋說，最初是『我德』（Atma-guna，自我的功德），第二是『樂德』（Sukha-guna，快樂的功德），第三是『常德』（Nitya-guna，永恒的功德），第四是『凈德』（Shuddha-guna，純凈的功德），這些都是可以理解的。另外，在《寶性論》（Ratnagotravibhāga）中，略去了火的譬喻，只說了三種意義。該論第三品說：『依賴於自性清凈、同相如來法身三種清凈功德，如如意寶珠、虛空、凈水，相似相對而對治，應當知道。』 所說『被灰等覆蓋』，一是灰覆蓋火，比如外道的我執障礙；二是污垢遮蔽摩尼寶珠，比如聲聞乘畏懼痛苦的障礙；三是云遮蔽虛空，比如獨覺乘捨棄大悲心的障礙；四是泥土混濁清水，比如一闡提（Icchantika，斷善根者）不信的障礙。如果通俗地說，就是貪婪等一切煩惱，這些都是可以理解的。 第二，『雖然其自性下』，比喻遠離垢染的清凈，這是可以理解的。第三，『如是一切下』，是總合，也是先總合自性清凈，第二，『雖然貪等下』，是總合遠離垢染的清凈，這也是可以理解的。 第二，『白法下』，解釋具足清凈之相。其中分為二，先是法，后是比喻。法中也具備兩種清凈之法。首先是標明名稱，舉出本體；第二，『為白法所依者』，顯示與一切修生凈法作為所依之處的緣故；第三，『即以一切而成其性者』，闡明具備本有的恒河沙數功德作為其自性。即此本有和修生冥合不二，作為清凈之相。前面說的自性離治離也無二之相，作為離染之相。又自性遠離染污，其本性功德是空不空如來藏（Tathāgatagarbha）的緣故，在於因位。又對治遠離染污，其修生功德是智慧和斷除二種功德的緣故，在於果位。又這四種意義，總合為一無礙緣起，隨便舉出一個方面，其餘的都統攝其中。如同須彌山（Sumeru）也有兩種意義，一是眾寶所依，比喻修生功德；二是『即以下』，比喻本性功德，說這座山王由四寶所成，即金、銀、琉璃和玻璃，這些都是可以理解的。 解釋自性之後，第四是解釋異名門，其中也分為三，先是提問，二是立頌，三是解釋頌文。頌文中有二，初一頌，從果的角度闡明異名；后一頌，從因的角度闡明異名。前面的頌文中，上半部分簡別因的名義，說：
【English Translation】 Furthermore, it is explained that the first is 'Atma-guna' (德, qualities of the self), the second is 'Sukha-guna' (樂德, qualities of happiness), the third is 'Nitya-guna' (常德, qualities of permanence), and the fourth is 'Shuddha-guna' (凈德, qualities of purity). These are understandable. In addition, in the 'Ratnagotravibhāga' (寶性論, Treatise on the Jewel Nature), the metaphor of fire is omitted, and only three meanings are mentioned. The third chapter of that treatise says: 'Relying on the three pure qualities of self-nature purity, the Dharmakaya (法身, Dharma Body) of the Tathagata (如來, Thus Come One) with the same characteristics, like the Mani jewel (如意寶珠, wish-fulfilling jewel), space, and pure water, similar and relatively counteract, it should be known.' What is said as 'covered by ash, etc.,' one is ash covering fire, such as the attachment to self of externalists obstructing; two is dirt obscuring the Mani jewel, such as the obstruction of fear of suffering of the Shravakas (聲聞, Hearers); three is clouds obscuring space, such as the obstruction of abandoning great compassion of the Pratyekabuddhas (獨覺, Solitary Realizers); four is soil muddying pure water, such as the obstruction of disbelief of the Icchantikas (一闡提, those who have cut off their roots of good). If speaking generally, it is all afflictions such as greed, which are understandable. Second, 'Although its self-nature below,' is a metaphor for purity free from defilement, which is understandable. Third, 'Like all of this below,' is a combination, also first combining self-nature purity, second, 'Although greed, etc., below,' is combining purity free from defilement, which is also understandable. Second, 'White Dharma below,' explains possessing the aspect of complete purity. Among them, there are two, first the Dharma, then the metaphor. In the Dharma, there are also two kinds of pure Dharma. First is stating the name, citing the substance; second, 'Those who rely on White Dharma,' shows that it serves as the basis for all cultivated pure Dharmas; third, 'That which constitutes its nature with everything,' clarifies that it possesses inherent qualities as numerous as the sands of the Ganges as its self-nature. That is, this inherent and cultivated merge without duality, as the aspect of purity. The previously mentioned self-nature, free from treatment and also without two aspects, is the aspect of being free from defilement. Also, self-nature is free from defilement, its inherent virtue is the Tathagatagarbha (如來藏, Buddha-nature) which is empty and not empty, therefore it is in the causal position. Also, counteracting and being free from defilement, its cultivated virtue is the two virtues of wisdom and cutting off, therefore it is in the resultant position. Also, these four meanings, combined as one unobstructed dependent arising, whichever aspect is mentioned, the rest are all encompassed within it. Just like Mount Sumeru (須彌山, Mount Meru) also has two meanings, one is relying on many jewels, a metaphor for cultivated virtue; two is 'that which is below,' a metaphor for inherent virtue, saying that this mountain king is made of four jewels, namely gold, silver, lapis lazuli, and crystal, which are understandable. After explaining self-nature, fourth is explaining the gate of different names, among which there are also three, first is raising the question, second is establishing the verse, third is explaining the verse. In the verse, there are two, the first verse, clarifying different names from the perspective of the result; the second verse, clarifying different names from the perspective of the cause. In the previous verse, the first half distinguishes the meaning of the cause, saying:
此心至佛果時。名為阿羅訶。不名菩提心也。阿羅訶。此云應供。即十號之一也。后頌中上半明類同法界。謂性離所知障。故云明也。性離煩惱障。故云潔也。與法界無二。故云同也。下半明說異名謂不思議法者。恒沙性德。深廣難測故也。三釋中二。先釋初頌。二又如下。釋后頌。前中四。初牒前智。起后斷。為心自性。謂客障永離。勝德成就。是故不復名菩提心。二得四種下。釋轉至佛果。則釋頌中初三句。謂至佛果。得四德圓滿。故名如來法身也。三如說下。引經解釋。此是勝鬘經文也。寶性論中。釋此四德有多門。今略述一義。彼第三云。有二種法。如來法身有凈波羅蜜。一本來自性凈。以同相故。二離垢清凈。以勝相故。有二種法。如來法身有我波羅蜜。一遠離諸外道邊。以離虛妄我戲論故。二遠離諸聲聞邊。以離無我戲論故。有二種法。如來法身有樂波羅蜜。一遠離一切苦故。以滅一切意生身故。二遠離一切煩惱習。以證一切法故。有二種法。如來法身有常波羅蜜。一不滅一切有為行。以離斷見邊故。二不取無為涅槃。以離常見邊故。四如來法身下。會文歸義。謂此常樂我凈之法身。即是離染性凈心之異名。故云差別名也。二又如下。釋第二頌中。引不增不減經。釋因位異名。亦是就法顯異名。既此法性
【現代漢語翻譯】 現代漢語譯本 此心到達佛果時，名為阿羅訶（Arahat，應供），不名為菩提心。阿羅訶，意為『應供』，是如來十號之一。後面的頌文中，上半部分說明其與法界相同，意思是自性遠離所知障，所以說『明』；自性遠離煩惱障，所以說『潔』；與法界沒有差別，所以說『同』。下半部分說明其異名，所謂『不思議法』，是因為恒河沙數般的自性功德，深廣難測。三種解釋中，這是第二種，先解釋第一首頌，『二又如下』是解釋後面的頌。前面的解釋分為四部分，首先是承接前面的智慧，發起後面的斷除，作為心的自性，意思是客塵煩惱永遠斷離，殊勝功德成就，因此不再稱為菩提心。 第二，『得四種下』，解釋轉至佛果，也就是解釋頌中的前三句，意思是到達佛果，得到四種功德圓滿，所以名為如來法身。第三，『如說下』，引用經文解釋，這是《勝鬘經》的經文。《寶性論》中，解釋這四種功德有很多種方式，現在簡要敘述一種意義。其中第三品說：『有兩種法，如來法身有凈波羅蜜（Pāramitā，到彼岸），一是本來自性清凈，因為具有相同的體性；二是遠離垢染的清凈，因為具有殊勝的相。有兩種法，如來法身有我波羅蜜，一是遠離各種外道的偏見，因為遠離虛妄的我見戲論；二是遠離各種聲聞的偏見，因為遠離無我見戲論。有兩種法，如來法身有樂波羅蜜，一是遠離一切痛苦，因為滅除一切意生身；二是遠離一切煩惱習氣，因為證悟一切法。有兩種法，如來法身有常波羅蜜，一是不滅一切有為行，因為遠離斷見的邊見；二是不執取無為涅槃（Nirvana），因為遠離常見的邊見。』 第四，『如來法身下』，總結歸納意義，意思是這常、樂、我、凈的法身，就是離染性凈心的不同名稱，所以說是『差別名』。『二又如下』，解釋第二首頌，引用《不增不減經》，解釋因位的異名，也是就法來顯示異名，既然這種法性……
【English Translation】 English version When this mind reaches the state of Buddhahood, it is called Arahat (worthy of offering), not Bodhicitta (mind of enlightenment). Arahat means 'worthy of offering,' which is one of the ten titles of the Tathagata (Thus Come One). In the subsequent verse, the first half explains its similarity to the Dharmadhatu (realm of Dharma), meaning that its nature is free from the obscuration of knowable objects, hence 'bright'; its nature is free from the obscuration of afflictions, hence 'pure'; and it is non-dual with the Dharmadhatu, hence 'same.' The second half explains its different names, the so-called 'inconceivable Dharma,' because the inherent virtues, as numerous as the sands of the Ganges, are profound and immeasurable. Among the three explanations, this is the second, first explaining the first verse, and 'two again below' explains the subsequent verse. The previous explanation is divided into four parts. First, it connects with the previous wisdom and initiates the subsequent elimination, as the nature of the mind, meaning that adventitious defilements are permanently removed, and supreme virtues are accomplished, therefore it is no longer called Bodhicitta. Second, 'obtaining four kinds below' explains the transformation to the state of Buddhahood, which is to explain the first three lines of the verse, meaning that upon reaching Buddhahood, one obtains the complete fulfillment of the four virtues, hence it is called the Dharmakaya (Dharma body) of the Tathagata. Third, 'as said below' quotes scriptures for explanation, which is the text from the Śrīmālādevī Siṃhanāda Sūtra (Queen Śrīmālā's Lion's Roar Sutra). In the Ratnagotravibhāga (Treatise on the Jewel Family Lineage), there are many ways to explain these four virtues, and now a brief account of one meaning is given. The third chapter says: 'There are two kinds of Dharma, the Dharmakaya of the Tathagata has the Pāramitā (perfection) of purity, one is inherently pure by nature, because it has the same essence; the other is pure from defilement, because it has a superior aspect. There are two kinds of Dharma, the Dharmakaya of the Tathagata has the Pāramitā of self, one is far from the views of various heretics, because it is free from the delusive play of self-views; the other is far from the views of various Śrāvakas (listeners), because it is free from the play of no-self views. There are two kinds of Dharma, the Dharmakaya of the Tathagata has the Pāramitā of bliss, one is far from all suffering, because it extinguishes all mind-born bodies; the other is far from all habitual tendencies of afflictions, because it realizes all Dharmas. There are two kinds of Dharma, the Dharmakaya of the Tathagata has the Pāramitā of permanence, one does not extinguish all conditioned actions, because it is free from the extreme of annihilationism; the other does not grasp unconditioned Nirvana, because it is free from the extreme of eternalism.' Fourth, 'the Dharmakaya of the Tathagata below' summarizes and returns to the meaning, meaning that this Dharmakaya of permanence, bliss, self, and purity is just a different name for the mind of purity in nature free from defilements, hence it is called 'different name.' 'Two again below' explains the second verse, quoting the Anūnatvāpūrṇatvanirdeśa Sūtra (Sutra on No Increase No Decrease), explaining the different names in the causal stage, which is also to reveal different names based on the Dharma, since this Dharma nature...
即是法界。亦名真如。或雲實際等。我依此等類故。約無染義。說名性凈心。約具恒沙佛果德義。說名不思議法也。釋異名竟。第五釋無差別門中亦三。先徴起。二立頌。三辨釋。頌中初半總顯。謂法身在眾生位中。總顯無差別。下一頌半別顯十種無差別義。于中初半列四名。后一頌列六名。可知。三辨釋中二。先釋總顯。謂頌中法身。即釋中名菩提者。顯因果一味故。性凈心即是法身故。二所謂下釋別顯中。十句內各有標釋。一無作者。標也。謂性非緣作故。以無為故者。釋也。以是真如無為故。是故無作也。二前際無初起。三后際無終盡。四以性非可染法。是故在染常凈故也。五性空智所知者。標也。謂知性空之智慧了此性。又釋。智性即空。名性空智。以此空智方能知空。以一切下。釋也。謂以一切法同一無我味故。是故能證所證為一味相。以非不彼起無以證彼故也。六無相中釋內。以真如中無眼等諸根積聚之相。是故不可以色等相取故也。七聖所行中釋內。簡彼二乘。故云大聖。又簡菩薩。故復云佛。唯是如來所知境界。顯甚深義。地上菩薩少知。唯佛窮盡故也。八一切法依止中釋內。以染凈諸法所依止故者。謂此心性。是諸法依處。勝鬘云。依如來藏有生死。是染法也。依如來藏有涅槃。是凈法也。寶性論
【現代漢語翻譯】 現代漢語譯本 『即是法界』（Dharmadhatu，一切法的本性）。也叫做『真如』（Tathata，事物的真實如是的狀態），或者叫做『實際』（Bhūtatathatā，真實的實際）。我依據這些類似的名稱，從沒有染污的意義上，稱之為『性凈心』（Prakrti-parisuddha-citta，自性清凈心）。從具足如恒河沙數般佛果功德的意義上，稱之為『不可思議法』。以上解釋了不同的名稱。第五，在解釋『無差別門』中，也分為三個部分：首先是提問引起，其次是立頌，最後是辨別解釋。頌文的前半部分總括地顯示，即法身（Dharmakaya，佛的法性之身）在眾生位中，總括地顯示沒有差別。下一頌半分別顯示十種無差別的意義。其中前半部分列出四個名稱，后一頌列出六個名稱，可以知曉。在辨別解釋中分為兩個部分：首先解釋總括的顯示，即頌文中的『法身』，就是解釋中的『菩提』（Bodhi，覺悟），顯示因和果是一樣的。性凈心就是法身。其次，『所謂下』解釋分別顯示的十句，每句都有標示和解釋。一、『無作者』，是標示。意思是自性不是因緣造作的。『以無為故者』，是解釋。因為這是真如（Tathata，如如不動的真理），是無為法，所以沒有作者。二、前際沒有最初的開始。三、后際沒有最終的終結。四、因為自性不是可以被染污的法，所以在染污中也常是清凈的。五、『性空智所知者』，是標示。意思是說，知道自性是空的智慧能夠了解這個自性。又解釋說，智慧的自性就是空，叫做『性空智』。只有用這種空智才能知道空。『以一切下』，是解釋。意思是說，因為一切法都是同一種無我的味道，所以能夠證明所證悟的和能證悟的是同一種味道。因為如果不是從那個（空性）生起，就無法證明那個（空性）。六、在『無相』中解釋，因為在真如中沒有眼等諸根積聚的相，所以不可以用色等相來取。七、在『聖所行』中解釋，是爲了區別於二乘（聲聞乘和緣覺乘），所以說是『大聖』。又爲了區別于菩薩，所以又說是『佛』。唯有如來所知的境界，顯示了甚深的意義。地上菩薩知道的很少，只有佛才能完全窮盡。八、在『一切法依止』中解釋，『以染凈諸法所依止故者』，意思是說，這個心性是諸法所依賴的地方。《勝鬘經》說：『依如來藏（Tathagatagarbha，如來藏）有生死』，這是染法。『依如來藏有涅槃』，這是凈法。《寶性論》（Ratnagotravibhāga，又名《究竟一乘寶性論》）
【English Translation】 English version 『It is the Dharmadhatu』 (Dharmadhatu, the nature of all dharmas). It is also called 『Tathata』 (Tathata, the true suchness of things), or 『Bhūtatathatā』 (Bhūtatathatā, the real reality). Based on these similar names, I call it 『Prakrti-parisuddha-citta』 (Prakrti-parisuddha-citta, the naturally pure mind) from the meaning of no defilement. From the meaning of possessing Buddha-fruit virtues like the sands of the Ganges, it is called 『inconceivable dharma』. The explanation of different names is finished. Fifth, in the explanation of the 『Gate of Non-Difference』, it is also divided into three parts: first, the question is raised, then the verse is established, and finally the explanation is distinguished. The first half of the verse shows in general, that is, the Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha) in the position of sentient beings, shows in general that there is no difference. The next half of the verse separately shows the meaning of ten kinds of non-difference. The first half lists four names, and the last verse lists six names, which can be known. In the distinction and explanation, it is divided into two parts: first, explain the general display, that is, the 『Dharmakaya』 in the verse, which is the 『Bodhi』 (Bodhi, enlightenment) in the explanation, showing that the cause and effect are the same. The naturally pure mind is the Dharmakaya. Secondly, 『The so-called below』 explains the ten sentences that are displayed separately, each sentence has a mark and explanation. 1. 『No author』 is the mark. It means that the nature is not created by conditions. 『Because of non-action』 is the explanation. Because this is Tathata (Tathata, the unchanging truth), it is unconditioned, so there is no author. 2. There is no beginning in the past. 3. There is no final end in the future. 4. Because the nature is not a dharma that can be defiled, it is always pure even in defilement. 5. 『Known by the wisdom of emptiness of nature』 is the mark. It means that the wisdom that knows that the nature is empty can understand this nature. It is also explained that the nature of wisdom is emptiness, which is called 『wisdom of emptiness of nature』. Only with this empty wisdom can one know emptiness. 『With all below』 is the explanation. It means that because all dharmas have the same taste of no-self, one can prove that what is enlightened and what can be enlightened are the same taste. Because if it does not arise from that (emptiness), it cannot prove that (emptiness). 6. In the explanation of 『no form』, because there is no accumulation of roots such as eyes in Tathata, it cannot be taken by forms such as color. 7. In the explanation of 『what the saints practice』, it is to distinguish it from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so it is called 『Great Saint』. In order to distinguish it from Bodhisattvas, it is also called 『Buddha』. Only the realm known by the Tathagata shows the profound meaning. Bodhisattvas on the ground know very little, only the Buddha can fully exhaust it. 8. In the explanation of 『reliance on all dharmas』, 『because it is the reliance of defiled and pure dharmas』, it means that this mind-nature is the place where all dharmas rely. The 『Śrīmālādevī Siṃhanāda Sūtra』 says: 『Depending on the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), there is birth and death』, which is a defiled dharma. 『Depending on the Tathagatagarbha, there is Nirvana』, which is a pure dharma. 『Ratnagotravibhāga』 (Ratnagotravibhāga, also known as 『Uttaratantraśāstra』)
云。無始世來性。作諸法依止。依性有諸道。及證涅槃果。此是阿毗達摩大乘經頌。彼論引勝鬘經釋此頌。總是如來藏為所依止。唯識攝論。約阿賴耶識釋。故知二宗不同也。九非常中釋內。染法不常有三義。一隨染緣不住常性故。如楞伽云。如來藏。受苦樂。與因俱。若生若滅。此之謂也。二以能依染法可斷盡故。令如來藏不常。佛性論中。真如約染法有離不離無常也。三以能依染法無始有終。故云非常。真如為彼法性。是故從彼能依。故立此名。十非斷中釋內亦三。一性具德不可斷故。二與能依凈法和合。盡未來際故。三以諸凈法非是可斷。為彼法性。從彼立名。又此上十中。初三約世。謂三際不遷。次四約行。于中前二約因行。初境后智。后二約果行。亦初境后智。后三約法。初一總。謂能持染凈。后二別。謂隨染凈以立其義。釋無差別竟。第六釋分位門中亦三。一徴。二頌。三釋。釋中三。先牒前門。二不凈位下。正顯其相。三如說下。引經證成。就正顯中三句。一此無差別心性。在於雜染眾生位中。名有垢真如。亦是自性住佛性。與眾生作依因。故名眾生界。二于染凈位中名菩薩者。已斷障故名凈。斷未盡故亦名染。又修起凈德名為凈。凈德未圓猶帶障故名為染。又異前位故名凈。異后位故名染。是故名為
【現代漢語翻譯】 現代漢語譯本 云。無始以來，自性作為一切法的依託。依靠自性，才有各種修行道路，以及證得涅槃的果實。這是《阿毗達摩大乘經頌》的內容。彼論引用《勝鬘經》來解釋這個頌，總的來說，如來藏是所依託之處。《唯識攝論》則用阿賴耶識來解釋，因此可知兩宗的觀點不同。在解釋九種非常時，關於內在的染法不是常有，有三種含義：一是隨著染污的因緣，不能保持常住的自性。如《楞伽經》所說：『如來藏，感受苦樂，與因一同存在，有生有滅。』說的就是這個意思。二是由於能依託的染法可以斷盡，所以使得如來藏不是常有的。在《佛性論》中，真如就染法而言，有離與不離的無常性。三是由於能依託的染法是無始有終的，所以說是非常。真如是那些染法的法性，因此從能依託的染法角度，而立此名。 在解釋十種非斷時，內在也有三種含義：一是自性所具有的功德不可斷滅。二是與能依託的清凈法和合，直到未來際。三是以各種清凈法不是可以斷滅的，作為它們的法性，從而立此名。另外，以上這十種，前三種是就世間而言，指的是三際（過去、現在、未來）不遷流。其次四種是就行而言，其中前兩種是就因行而言，先是境界，后是智慧。后兩種是就果行而言，也是先是境界，后是智慧。后三種是就法而言，第一種是總的，指的是能持染凈。后兩種是分別的，指的是隨著染凈而立其意義。解釋無差別到此結束。 第六，解釋分位門，也分為三部分：一、提問。二、頌文。三、解釋。在解釋中又分為三部分：首先，重複前面的內容。其次，在『不凈位』下，正式顯現其相狀。再次，在『如說』下，引用經文來證明。就正式顯現其相狀而言，分為三句：一、這種無差別的心性，在雜染眾生的位置上，稱為有垢真如，也是自性住佛性，與眾生作為依因，所以稱為眾生界。二、在染凈位中，稱為菩薩，因為已經斷除了障礙，所以稱為凈。因為斷除尚未窮盡，所以也稱為染。又因為修習生起清凈的功德，所以稱為凈。因為清凈的功德尚未圓滿，還帶有障礙，所以稱為染。又因為與前面的位置不同，所以稱為凈。因為與後面的位置不同，所以稱為染。因此稱為...
【English Translation】 English version Cloud. From beginningless time, the self-nature serves as the basis for all dharmas. Relying on this nature, there are various paths of practice and the attainment of Nirvana. This is the content of the 'Abhidharma Mahayana Sutra Gatha'. That treatise quotes the 'Shrimala Sutra' to explain this verse, stating that the Tathagatagarbha (Tathagatagarbha - the womb of the Buddha) is the ultimate basis. The 'Vijnaptimatrata-siddhi Shastra' explains it in terms of the Alaya-vijnana (Alaya-vijnana - storehouse consciousness), thus revealing the differing views of the two schools. In explaining the nine impermanences, regarding the inner defiled dharmas (dharmas - phenomena, teachings) not being permanent, there are three meanings: First, due to defiled conditions, it cannot maintain a permanent self-nature. As the 'Lankavatara Sutra' says, 'The Tathagatagarbha experiences suffering and joy, exists with causes, arises and ceases.' This is what it means. Second, because the defiled dharmas that it relies on can be completely eradicated, the Tathagatagarbha is not permanent. In the 'Buddha-nature Treatise', the True Thusness (True Thusness - ultimate reality) in relation to defiled dharmas, has impermanence of being both inseparable and separate. Third, because the defiled dharmas it relies on have a beginning but an end, they are called impermanent. True Thusness is the Dharma-nature (Dharma-nature - the nature of reality) of those dharmas, hence this name is established from the perspective of the defiled dharmas it relies on. In explaining the ten non-cessations, there are also three inner meanings: First, the virtues inherent in the self-nature cannot be severed. Second, it is united with the pure dharmas it relies on, extending to the end of future time. Third, because the various pure dharmas are not severable, they serve as their Dharma-nature, hence this name is established. Furthermore, among the above ten, the first three relate to the world, referring to the non-transience of the three times (past, present, future). The next four relate to practice, where the first two relate to causal practice, first the realm, then wisdom. The last two relate to resultant practice, also first the realm, then wisdom. The last three relate to the Dharma, the first being general, referring to the ability to uphold both defilement and purity. The last two are specific, referring to establishing their meaning according to defilement and purity. The explanation of non-difference ends here. Sixth, the explanation of the division of stages also has three parts: 1. Question. 2. Verse. 3. Explanation. The explanation is further divided into three parts: First, repeating the previous content. Second, under 'Impure Stage', formally revealing its characteristics. Third, under 'As Said', quoting scriptures to prove it. Regarding the formal manifestation of its characteristics, it is divided into three sentences: 1. This non-differentiated nature of mind, in the position of defiled beings, is called the defiled True Thusness, which is also the self-existent Buddha-nature, serving as the basis for beings, hence it is called the realm of beings. 2. In the defiled and pure stage, it is called a Bodhisattva (Bodhisattva - one who seeks enlightenment), because it has already severed obstacles, it is called pure. Because the severance is not yet complete, it is also called defiled. Also, because of cultivating and generating pure virtues, it is called pure. Because the pure virtues are not yet complete and still carry obstacles, it is called defiled. Also, because it is different from the previous position, it is called pure. Because it is different from the subsequent position, it is called defiled. Therefore, it is called...
垢凈真如。亦名引出佛性。三最清凈位名如來者。習氣永盡。福智圓滿。故云最極凈也。以此心性從障出來。至佛果位。名為如來。此是無垢真如。亦是至得果佛性。三如說下。引不增不減經釋此三位。于中二。初正顯三位。后是故下。結顯無二。前中三位即為三。初不凈位中亦三。初牒舉法體。謂即此法身者。是前心性無差別法界也。二為本際下。正顯法身作眾生義。于中二。初為本際無邊煩惱藏所纏者。明為惑業所纏縛也。二從無始等者。明隨苦報所漂流也。三名為眾生界者。依義立名。謂以為惑業苦所纏漂故。名此法身為眾生界也。又釋為本際煩惱等者。是動法身之緣也。以無始故云本際也。謂本際已來無邊煩惱所纏故也。又此煩惱是生死之本際故名也。又迷本實際起此惑故。以此住地煩惱。能生一切起煩惱故。是故名為煩惱藏也。二從無始等者。正顯法身隨彼染緣作眾生義。謂此法身。是一心性。本來清凈。以此心性不染而染。故眾生也。染而不染。故眾生即如也。今就前門。故云眾生界。問。余處說阿賴耶識隨熏變現作眾生。何故此中乃以法身隨緣作眾生耶。答。寶性論云。眾生義甚深。唯佛智境。今歷諸宗。略辨此義。一若小乘中。一切眾生。唯是蘊界等法。有為無為俱悉是有。唯無人我。二龍樹提婆等
【現代漢語翻譯】 現代漢語譯本 『垢凈真如』（從煩惱中解脫的清凈真實本性），也稱為引出佛性（Buddha-nature，成佛的可能性）。『三最清凈位』被稱為『如來』（Tathagata，佛陀的稱號），因為習氣（habitual tendencies）永遠斷盡，福德和智慧圓滿，所以說是最極清凈。憑藉這種心性從障礙中出來，到達佛果的地位，稱為如來。這是無垢真如，也是證得果位的佛性。 『三如說下』，引用《不增不減經》（Anunatva Apurnatva Sutra）解釋這三個階段。其中分為兩部分，首先是正確地闡明這三個階段，然後是『是故下』，總結顯示沒有二元性。前面的三個階段即為三。首先，在不凈位中也有三個方面。首先是引用並舉出法體，即所謂的『即此法身者』，是前面所說的心性無差別的法界（Dharmadhatu，一切法的本性）。 第二，『為本際下』，正確地顯示法身（Dharmakaya，佛的法性之身）作為眾生的意義。其中分為兩部分，首先是『為本際無邊煩惱藏所纏者』，說明被迷惑和業力所纏縛。第二，『從無始等者』，說明隨著苦報而漂流。第三，『名為眾生界者』，依據意義而建立名稱，即因為被迷惑、業力和痛苦所纏繞漂流，所以稱此法身為眾生界。又解釋為本際煩惱等，是動法身的因緣。因為無始，所以稱為本際。意思是說，從本際以來，被無邊的煩惱所纏繞。而且，這些煩惱是生死的根本，所以也稱為本際。又因為迷惑本來的實際而生起這些迷惑，因此這種住地煩惱，能夠產生一切的煩惱，所以稱為煩惱藏。 第二，『從無始等者』，正確地顯示法身隨著染污的因緣而作為眾生的意義。意思是說，這個法身，是一心性，本來清凈。憑藉這種心性不染而染，所以是眾生。染而不染，所以眾生即是如。現在就前面的說法，所以說是眾生界。問：其他地方說阿賴耶識（Alaya-vijnana，藏識）隨著熏習而變現作為眾生，為什麼這裡卻用法身隨著因緣而作為眾生呢？答：寶性論（Ratnagotravibhāga）說：眾生的意義非常深奧，只有佛的智慧才能瞭解。現在歷數各個宗派，簡略地辨別這個意義。一、如果小乘中，一切眾生，只是蘊、界等法。有為法和無為法都存在，唯獨沒有人我和我所。二、龍樹（Nagarjuna）提婆（Aryadeva）等
【English Translation】 English version 'Auspiciously Pure Suchness' (the pure, true nature liberated from afflictions) is also called the elicitation of Buddha-nature (the potential for Buddhahood). The 'Three Utmost Pure States' are called 'Tathagata' (the title of a Buddha) because habitual tendencies are forever exhausted, and merit and wisdom are complete, hence it is said to be the utmost pure. By means of this mind-nature emerging from obstacles and reaching the state of Buddhahood, it is called Tathagata. This is immaculate Suchness, and also the Buddha-nature that is attained at the fruition. 'The following three as spoken' quotes the Anunatva Apurnatva Sutra (Sutra of Neither Increase Nor Decrease) to explain these three stages. It is divided into two parts, the first being the correct elucidation of these three stages, and the second being 'therefore below', summarizing and showing that there is no duality. The preceding three stages are thus three. First, in the impure state, there are also three aspects. The first is to cite and enumerate the Dharma-body, that is, the so-called 'this very Dharma-body', which is the previously mentioned mind-nature, the undifferentiated Dharmadhatu (the nature of all dharmas). Second, 'for the original limit below', correctly shows the meaning of the Dharmakaya (the Dharma-nature body of the Buddha) as sentient beings. It is divided into two parts, the first being 'for the original limit, entangled by the boundless treasury of afflictions', explaining being bound by delusion and karma. Second, 'from beginningless etc.', explaining drifting along with the retribution of suffering. Third, 'named the realm of sentient beings', establishing a name according to meaning, that is, because of being entangled and drifting by delusion, karma, and suffering, this Dharma-body is called the realm of sentient beings. It is also explained as the original limit of afflictions, etc., which is the cause of the moving Dharma-body. Because it is beginningless, it is called the original limit. It means that from the original limit onwards, it is entangled by boundless afflictions. Moreover, these afflictions are the root of birth and death, so they are also called the original limit. Also, because these delusions arise from being deluded about the original reality, this abiding affliction can generate all afflictions, so it is called the treasury of afflictions. Second, 'from beginningless etc.', correctly shows the meaning of the Dharmakaya as sentient beings according to the defiled conditions. It means that this Dharma-body is one mind-nature, originally pure. Because this mind-nature is defiled without being defiled, it is sentient beings. Defiled without being defiled, therefore sentient beings are Suchness. Now, according to the previous statement, it is called the realm of sentient beings. Question: Other places say that the Alaya-vijnana (store consciousness) manifests as sentient beings according to conditioning, why is it that here the Dharmakaya is used to act as sentient beings according to conditions? Answer: The Ratnagotravibhāga (Treatise on the Jewel Nature) says: The meaning of sentient beings is very profound, only the wisdom of the Buddha can understand it. Now, enumerating the various schools, briefly distinguish this meaning. One, if in the Hinayana, all sentient beings are only the aggregates, realms, etc. Both conditioned and unconditioned dharmas exist, only there is no self or what belongs to self. Two, Nagarjuna and Aryadeva etc.
宗。明眾生蘊界處等。有為無為一切皆空。是眾生義。中論云。以有空義故。一切法得成。三無著世親等宗。一切眾生皆自識所變。謂異熟識等。但無所執實我實法。而有所顯真如。及依他幻法。此有為無為。以不相離故。非一非異。然其二位恒不雜亂。四依馬鳴堅慧等宗。一切眾生。皆是如來藏自性清凈心。為煩惱所纏。說為眾生。名有為法。此是不異無為之有為也。又正作眾生時。以相空性實故。自性清凈。名無為法。此是不異有為之無為也。楞伽云。如來藏者。受苦樂。與因俱。若生若滅。起信論中釋此義云。如大海水。因風波動。水相風相不相舍離。而水非動性。若風止滅。動相。即滅。濕性不壞。如是眾生自性清凈心。因無明風動。心與無明。俱無形相。不相舍離。乃至廣說。又密嚴經下卷頌云。譬如金石等。本來無水相。與火共和合。若水而流動。藏識亦如是。體非流轉法。諸識共相應。與法同流轉。如是等文。皆明如來藏隨緣作眾生也。廣釋此義。成立多門。如密嚴疏中具說。二複次下。明染凈位中法身即菩提。亦三句。初即此法身者。牒舉法體。謂即前眾生位中法身。更非別法。故云即此也。二厭離下。正釋即菩提義。于中三。一斷障。二成行。三結所為。前中初厭離等者。是地前起厭行也。舍于等
【現代漢語翻譯】 現代漢語譯本：宗。明眾生、蘊（skandha，積聚）、界（āyatana，處所）、處（dhātu，元素）等，有為（saṃskṛta，有條件的）無為（asaṃskṛta，無條件的）一切皆空。這是眾生的含義。《中論》（Mūlamadhyamakakārikā）說：『因為有空性的含義，一切法才能成立。』 三、無著（Asaṅga）、世親（Vasubandhu）等宗派認為，一切眾生都是各自的識（vijñāna，意識）所變現的，即異熟識（ālayavijñāna，阿賴耶識）等。只是沒有所執著的真實『我』（ātman，靈魂）和真實『法』（dharma，事物），而有所顯現的真如（tathātā，實相），以及依他起（paratantra，依賴於其他事物而生起）的幻法。這有為和無為，因為不相分離，所以非一非異。然而，它們的兩種狀態始終不會混雜。 四、依馬鳴（Aśvaghoṣa）、堅慧（Dṛḍhamati）等宗派認為，一切眾生都是如來藏（Tathāgatagarbha，佛性）、自性清凈心（prakṛti-prabhāsvara-citta，本性光明的心）。因為被煩惱所纏縛，所以稱為眾生，名為有為法。這是不異於無為的有為。又，正在作為眾生時，因為相空性實，所以自性清凈，名為無為法。這是不異於有為的無為。《楞伽經》（Laṅkāvatāra Sūtra）說：『如來藏，感受苦樂，與因俱生，若生若滅。』《起信論》（Mahāyāna-śraddhotpāda-śāstra）中解釋這個含義說：『如大海水，因為風的波動，水相和風相不相舍離，而水的本性並非動。如果風停止，動相就滅了，濕性不會壞。』如此，眾生自性清凈心，因為無明（avidyā，無知）風的擾動，心與無明，都沒有形相，不相舍離，乃至廣說。 又，《密嚴經》（Ghanavyūha Sūtra）下卷的偈頌說：『譬如金石等，本來沒有水相，與火共同結合，若水而流動。藏識（ālayavijñāna，阿賴耶識）也是這樣，體性並非流轉法，諸識共同相應，與法一同流轉。』像這樣的經文，都說明如來藏隨緣而成為眾生。廣泛解釋這個含義，可以成立多種門徑，如《密嚴疏》中詳細所說。 二、複次下，說明染凈位中法身（dharmakāya，法身）即是菩提（bodhi，覺悟），也是三句。初、即此法身者，是提舉法體，即指前面眾生位中的法身，更不是別的法，所以說『即此』。 二、厭離下，正式解釋即是菩提的含義。其中分為三點：一、斷障，二、成行，三、總結所為。前中，初、厭離等者，是地前（菩薩十地之前）發起厭離之行。舍于等
【English Translation】 English version: School. Explains that sentient beings, skandhas (aggregates), āyatanas (sense bases), dhātus (elements), etc., all conditioned (saṃskṛta) and unconditioned (asaṃskṛta) phenomena are empty. This is the meaning of sentient beings. The Mūlamadhyamakakārikā (Treatise on the Middle Way) states: 'Because of the meaning of emptiness, all dharmas (phenomena) are established.' Three, the school of Asaṅga, Vasubandhu, and others holds that all sentient beings are transformations of their own consciousness (vijñāna), namely the ālayavijñāna (storehouse consciousness), etc. There is no real 'self' (ātman) or real 'dharma' to be grasped, but there is the manifestation of tathātā (suchness) and the illusory dharmas that arise dependently (paratantra). These conditioned and unconditioned phenomena are neither one nor different because they are inseparable. However, their two states are always distinct. Four, the school of Aśvaghoṣa, Dṛḍhamati, and others holds that all sentient beings are the Tathāgatagarbha (Buddha-nature), the naturally pure mind (prakṛti-prabhāsvara-citta). Because they are entangled by afflictions, they are called sentient beings, and are named conditioned dharmas. This is the conditioned that is not different from the unconditioned. Moreover, when one is acting as a sentient being, because the characteristics are empty and the nature is real, the self-nature is pure, and it is named unconditioned dharma. This is the unconditioned that is not different from the conditioned. The Laṅkāvatāra Sūtra states: 'The Tathāgatagarbha experiences suffering and joy, arises together with causes, arises and ceases.' The Mahāyāna-śraddhotpāda-śāstra (Awakening of Faith in the Mahayana) explains this meaning by saying: 'Like the water of the great ocean, due to the movement of the wind, the appearance of the water and the appearance of the wind are inseparable, but the nature of the water is not movement. If the wind stops, the appearance of movement ceases, and the nature of wetness does not perish.' Likewise, the naturally pure mind of sentient beings is disturbed by the wind of ignorance (avidyā), and the mind and ignorance have no form, are inseparable, and so on. Furthermore, the verse in the lower volume of the Ghanavyūha Sūtra (Dense Array Sutra) states: 'For example, gold and stone, etc., originally have no water aspect, but when combined with fire, they flow like water. The ālayavijñāna is also like this, its essence is not a flowing dharma, the various consciousnesses correspond together, and flow together with the dharmas.' Such texts all explain that the Tathāgatagarbha becomes sentient beings according to conditions. To explain this meaning extensively, many paths can be established, as detailed in the Ghanavyūha Commentary. Two, 'Furthermore' below, explains that the dharmakāya (Dharma Body) is bodhi (enlightenment) in the defiled and pure states, also in three sentences. First, 'This dharmakāya' refers to the essence of the Dharma, which is the dharmakāya in the aforementioned state of sentient beings, and is not a separate Dharma, hence the saying 'this'. Two, 'Aversion' below, formally explains the meaning of being bodhi. It is divided into three points: one, severing obstacles; two, accomplishing practices; and three, concluding the purpose. In the former, 'First, aversion, etc.' refers to the practice of aversion initiated before the Bhumis (the ten stages of a Bodhisattva). Abandoning, etc.
者。明地上成斷行也。二於十波羅蜜等。明成行中。先起別行。謂十地中。各修一度行故。二通行。謂八萬等遍通之行。為對治八萬四千諸煩惱故。亦十度門等。轉展收攝。有八萬等故。三為菩提等。結行所為。三說名菩提者。依義立名。謂此法身。約起厭斷行。求于菩提。故名菩提也。勝鬘經云。世尊。若無如來藏者。不得厭苦樂求涅槃。何以故。於此六識及心法智。此七法剎那不住。不種眾苦。不得厭苦樂求涅槃。世尊。如來藏者。無前際。不起不滅法。種諸苦。得厭苦樂求菩提。乃至廣說。寶性論中釋此文。當十種佛性中業性也。彼論云。略說佛性清凈正因。于不定聚眾生。能作二種業。一依見世間種種苦惱。厭諸苦故。二依見涅槃希寂樂故。生求心欲心願心。又云。此二種法善根眾生。有一切依因真如佛性。非離佛性。無因緣故。起如是心。若無因緣生如是心者。一闡提等。無涅槃性。應發菩提心。無佛性者。以性未離一切客塵煩惱諸垢。於三乘中未曾修習一乘信心。又未親近善知識等。未修習夙親近善知識因緣。是故華嚴性起中言。次有乃至邪定聚等眾生身中。皆有如來日輪光照故作彼眾生利益。作未來因善根。增長諸白法故。向說一闡提常不入涅槃性者此義云何。為欲示現謗大乘因緣故。此明何義。為欲
【現代漢語翻譯】 現代漢語譯本： 『者。明地上成斷行也。』 這句話闡明了在各個地上成就斷除煩惱的修行。 『二於十波羅蜜等。明成行中。先起別行。謂十地中。各修一度行故。』 第二點是關於十波羅蜜（Dasa-paramita，十種圓滿的德行，包括佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）等，闡明在成就修行的過程中，首先發起個別的修行，也就是在十地（Dasabhumi，菩薩修行的十個階段）中，各自修習一種圓滿的德行。 『二通行。謂八萬等遍通之行。為對治八萬四千諸煩惱故。亦十度門等。轉展收攝。有八萬等故。』 第二種是普遍的修行，指的是八萬四千法門等普遍通用的修行，爲了對治八萬四千種煩惱。也包括十度（Dasa-paramita，即十波羅蜜）等法門，輾轉包含攝取，具有八萬四千等法門。 『三為菩提等。結行所為。』 第三點是爲了證得菩提（Bodhi，覺悟）等，總結修行的目的。 『三說名菩提者。依義立名。謂此法身。約起厭斷行。求于菩提。故名菩提也。』 第三個說名為菩提，是根據意義而建立的名稱。指的是這個法身（Dharmakaya，佛的法性之身），通過發起厭離和斷除煩惱的修行，追求覺悟，所以稱為菩提。 『勝鬘經云。世尊。若無如來藏者。不得厭苦樂求涅槃。何以故。於此六識及心法智。此七法剎那不住。不種眾苦。不得厭苦樂求涅槃。世尊。如來藏者。無前際。不起不滅法。種諸苦。得厭苦樂求菩提。乃至廣說。』 《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中說：『世尊，如果沒有如來藏（Tathagatagarbha，如來藏），就不能厭離痛苦，欣樂涅槃（Nirvana，寂滅）。為什麼呢？因為這六識（Sadayatana，眼、耳、鼻、舌、身、意）以及心法智，這七法剎那不住，不種下眾苦的因，就不能厭離痛苦，欣樂涅槃。世尊，如來藏是沒有前際，不生不滅的法，種下諸苦的因，才能厭離痛苦，欣樂菩提。』乃至廣說。 『寶性論中釋此文。當十種佛性中業性也。彼論云。略說佛性清凈正因。于不定聚眾生。能作二種業。一依見世間種種苦惱。厭諸苦故。二依見涅槃希寂樂故。生求心欲心願心。』 《寶性論》（Ratnagotravibhāga）中解釋這段經文，認為是十種佛性（Buddhadhātu，佛性）中的業性。該論說：『簡略地說，佛性是清凈的正因，對於不定聚的眾生，能產生兩種作用。一是依據見到世間的種種苦惱，厭離諸苦；二是依據見到涅槃的稀有寂靜之樂，生起求道之心、慾望之心、願望之心。』 『又云。此二種法善根眾生。有一切依因真如佛性。非離佛性。無因緣故。起如是心。若無因緣生如是心者。一闡提等。無涅槃性。應發菩提心。無佛性者。以性未離一切客塵煩惱諸垢。於三乘中未曾修習一乘信心。又未親近善知識等。未修習夙親近善知識因緣。』 又說：『這兩種具有善根的眾生，有一切所依之因的真如佛性（Tathata-buddhadhatu，真如佛性）。不是離開佛性，沒有因緣的緣故，而生起這樣的心。如果不是因為佛性而生起這樣的心，那麼一闡提（Icchantika，斷善根者）等沒有涅槃的性質，也應該發起菩提心。沒有佛性的人，因為其自性沒有離開一切客塵煩惱的垢染，在三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）中未曾修習一乘的信心，又沒有親近善知識等，沒有修習過去親近善知識的因緣。』 『是故華嚴性起中言。次有乃至邪定聚等眾生身中。皆有如來日輪光照故作彼眾生利益。作未來因善根。增長諸白法故。向說一闡提常不入涅槃性者此義云何。為欲示現謗大乘因緣故。此明何義。為欲』 因此，《華嚴經》（Avatamsaka Sutra）性起品中說：『其次，乃至邪定聚（Mithyatva-niyata，必定墮入邪道者）等眾生的身中，都有如來（Tathagata，如來）的日輪光明照耀，因此為那些眾生帶來利益，作為未來之因的善根，增長各種白凈之法。』 之前說一闡提永遠不能進入涅槃的性質，這是什麼意思呢？是爲了顯示誹謗大乘的因緣的緣故。這說明什麼意義呢？是爲了
【English Translation】 English version: '者. 明地上成斷行也。' This explains the practice of severing afflictions that is accomplished on each of the grounds (Bhumis). '二於十波羅蜜等。明成行中。先起別行。謂十地中。各修一度行故。' The second point concerns the Ten Paramitas (Dasa-paramita, the ten perfections: generosity, morality, patience, vigor, meditation, wisdom, skillful means, vow, power, and knowledge), clarifying that in the process of accomplishing practice, one first initiates individual practices, that is, on each of the Ten Grounds (Dasabhumi, the ten stages of a Bodhisattva's practice), one cultivates one perfection. '二通行。謂八萬等遍通之行。為對治八萬四千諸煩惱故。亦十度門等。轉展收攝。有八萬等故。' The second type is universal practice, referring to the eighty-four thousand Dharma doors and other universally applicable practices, in order to counteract the eighty-four thousand afflictions. It also includes the Ten Perfections (Dasa-paramita) and other Dharma doors, which are interconnected and encompass eighty-four thousand practices. '三為菩提等。結行所為。' The third point is for attaining Bodhi (Bodhi, enlightenment) and other goals, summarizing the purpose of practice. '三說名菩提者。依義立名。謂此法身。約起厭斷行。求于菩提。故名菩提也。' The third, called Bodhi, is a name established according to its meaning. It refers to this Dharmakaya (Dharmakaya, the body of the Dharma), which, through initiating the practice of aversion and severing afflictions, seeks enlightenment, hence the name Bodhi. '勝鬘經云。世尊。若無如來藏者。不得厭苦樂求涅槃。何以故。於此六識及心法智。此七法剎那不住。不種眾苦。不得厭苦樂求涅槃。世尊。如來藏者。無前際。不起不滅法。種諸苦。得厭苦樂求菩提。乃至廣說。' The Śrīmālādevī Siṃhanāda Sūtra says: 'World-Honored One, if there were no Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), one could not厭離痛苦，欣樂涅槃 (Nirvana, extinction). Why is that? Because these six consciousnesses (Sadayatana, eye, ear, nose, tongue, body, and mind) and the wisdom of the mind, these seven dharmas do not abide for an instant. Without planting the seeds of suffering, one cannot厭離痛苦，欣樂涅槃. World-Honored One, the Tathagatagarbha has no beginning, is a Dharma that neither arises nor ceases. By planting the seeds of suffering, one can厭離痛苦，欣樂菩提.' And so on. '寶性論中釋此文。當十種佛性中業性也。彼論云。略說佛性清凈正因。于不定聚眾生。能作二種業。一依見世間種種苦惱。厭諸苦故。二依見涅槃希寂樂故。生求心欲心願心。' The Ratnagotravibhāga explains this passage, considering it to be the karmic nature among the ten Buddha-natures (Buddhadhātu, Buddha-nature). That treatise says: 'Briefly speaking, Buddha-nature is the pure and correct cause, which can produce two kinds of actions in beings of uncertain destiny. First, based on seeing the various sufferings of the world, one becomes厭離痛苦; second, based on seeing the rare and tranquil joy of Nirvana, one generates a mind of seeking, a mind of desire, and a mind of aspiration.' '又云。此二種法善根眾生。有一切依因真如佛性。非離佛性。無因緣故。起如是心。若無因緣生如是心者。一闡提等。無涅槃性。應發菩提心。無佛性者。以性未離一切客塵煩惱諸垢。於三乘中未曾修習一乘信心。又未親近善知識等。未修習夙親近善知識因緣。' It also says: 'These two kinds of beings with roots of virtue have the Tathata-buddhadhatu (Tathata-buddhadhatu, the true suchness of Buddha-nature) as the cause of all reliance. It is not apart from Buddha-nature that such a mind arises without cause. If such a mind arose without cause, then even Icchantikas (Icchantika, those who have severed their roots of goodness), who have no nature for Nirvana, should generate the mind of Bodhi. Those without Buddha-nature, because their nature has not been separated from all defilements of adventitious dust and afflictions, have never cultivated the faith of the One Vehicle in the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and have not been close to good teachers, and have not cultivated the causes and conditions for being close to good teachers in the past.' '是故華嚴性起中言。次有乃至邪定聚等眾生身中。皆有如來日輪光照故作彼眾生利益。作未來因善根。增長諸白法故。向說一闡提常不入涅槃性者此義云何。為欲示現謗大乘因緣故。此明何義。為欲' Therefore, the chapter on the arising of nature in the Avatamsaka Sutra says: 'Next, even in the bodies of beings in the Mithyatva-niyata (Mithyatva-niyata, those who are destined to fall into wrong paths) and other groups, there is the light of the sun of the Tathagata (Tathagata, Thus Come One) shining, thus benefiting those beings, creating roots of virtue as causes for the future, and increasing all pure dharmas.' What is the meaning of saying earlier that Icchantikas never enter the nature of Nirvana? It is to show the causes and conditions for slandering the Mahayana. What meaning does this clarify? It is to...
迴轉誹謗大乘心不求大乘心故。依無量時故如是說。以彼實有清凈性故。不得說彼常畢竟無清凈性。解云。此亦論中自引華嚴。成立真如為佛性起行之因。是故一切眾生悉有性也。又起信論中。真如內熏眾生令厭求等。涅槃云。佛性者。名第一義空。第一義空。名為智慧。又密嚴經。如來清凈藏。亦名無垢智。華嚴性起中。一切眾生心中。有無師智無相智等。皆約真如本覺性得之智。為出世法作正因。與瑜伽等宗並不同。以彼宗但約生滅有為明種姓。是故許有一分無性。今此宗中約真如無為明種姓。是故一切皆有佛性。仍此業用要就不定性位方得說。以邪定位中業用未出。名無佛性。非謂究竟無也。三極凈位亦三。初牒舉法身。二解脫下。釋成如來。于中有四。一斷障德。二證理德。三殊勝德。四自在德。此四依前起后。應知。初中三句。先解脫煩惱藏者。明二障隨眠永盡也。二遠離等者。明四種變易苦報亦盡。三除一切等者。明隨眠惑及習垢悉亦永盡。此明障無不斷也。二清凈下。明證性德。謂理無不證也。亦三句。清凈者。證前二障盡處法性。極清凈者。證苦報盡處法性。最極清凈者。證習垢盡處法性。謂於此極凈法性證契而住也。又釋。清凈者。越凡地故。極凈者。過二乘故。最極凈者。超因位故。三至一切眾
生下。明殊勝德。亦三句。初眾生觀地者。大悲勝德也。二盡所知地者。顯大智德也。三升無二等者。顯大福德也。又釋。初是恩德。謂眾生仰觀無厭足故。二明智德。鑑照所知無不盡故。三顯福德。最勝獨出無比類故。四得無障下。明自在德。亦三句。一于所知自在。故無障。二于煩惱自在。故云無所著。三于所證法自在。故云一切法自在力也。此自在略有十種。如華嚴不思議品說。第三說名如來等者。依義立名也。上來別釋三位竟。二是故下。通結無二。于中亦三門。一本末相攝門。二全體印定門。三簡名定義門。初中言眾生界者。若別唯結初門。通言具前三門。以佛菩薩是眾生數故。眾生不異法身者。會末歸本故。法身不異眾生者。攝本從末故。密嚴經云。佛說如來藏。以為阿賴耶。惡慧不能知。藏即賴耶識。如來清凈藏。世間阿賴耶。如金與指環。展轉無差別。解云。此中法身是如來藏。如金也眾生界是阿賴耶。如環也。於一金環開為二門。一金。二環。金有二義。一不變義不失斤兩故。二隨緣義。能成環相故。環亦二義。一即空義。以離金無體故。二現有義。以環相宛然故。此中金環不異。有其四義。一金上隨緣義即是不變義。以金無二性故。謂若不堪作環。非真金故。若不隨緣而住自體。不成環故。是故
【現代漢語翻譯】 生下。明殊勝德。亦三句。初眾生觀地者。大悲勝德也。（生下，彰顯殊勝的功德，也分為三句。首先，眾生觀地，是偉大的慈悲功德。） 二盡所知地者。顯大智德也。（其次，窮盡所知之地，彰顯偉大的智慧功德。） 三升無二等者。顯大福德也。（再次，提升到無與倫比的境界，彰顯偉大的福德。） 又釋。初是恩德。謂眾生仰觀無厭足故。（另一種解釋是，第一句是恩德，因為眾生仰望觀瞻而沒有厭倦的時候。） 二明智德。鑑照所知無不盡故。（第二句是智慧功德，鑑照所知的一切而沒有窮盡的時候。） 三顯福德。最勝獨出無比類故。（第三句是福德，最殊勝獨特，沒有可以相比的。） 四得無障下。明自在德。亦三句。（第四，獲得無障礙，彰顯自在的功德，也分為三句。） 一于所知自在。故無障。（第一，對於所知的事物自在，所以沒有障礙。） 二于煩惱自在。故云無所著。（第二，對於煩惱自在，所以說沒有執著。） 三于所證法自在。故云一切法自在力也。（第三，對於所證悟的法自在，所以說一切法都具有自在的力量。） 此自在略有十種。如華嚴不思議品說。（這種自在略有十種，如《華嚴經·不思議品》所說。） 第三說名如來等者。依義立名也。（第三，說名為如來等等，是根據意義來建立名稱。） 上來別釋三位竟。二是故下。通結無二。于中亦三門。（以上分別解釋了三個層次，接下來，因此總結為無二，其中也分為三個方面。） 一本末相攝門。二全體印定門。三簡名定義門。（一、本末相互攝入；二、全體印證確定；三、簡化名稱定義。） 初中言眾生界者。若別唯結初門。通言具前三門。以佛菩薩是眾生數故。（最初說到眾生界，如果分別來說，只總結第一個方面；如果總的來說，具備前面三個方面，因為佛和菩薩也是眾生之數。） 眾生不異法身者。會末歸本故。（眾生不異於法身，是會合末端歸於根本。） 法身不異眾生者。攝本從末故。（法身不異於眾生，是攝取根本從末端出發。） 密嚴經云。佛說如來藏。以為阿賴耶。（《密嚴經》說，佛說如來藏，就是阿賴耶識(Ālaya-vijñāna)。） 惡慧不能知。藏即賴耶識。（惡劣的智慧不能理解，如來藏就是阿賴耶識。） 如來清凈藏。世間阿賴耶。如金與指環。展轉無差別。（如來清凈藏，世間的阿賴耶，就像金子和指環，輾轉沒有差別。） 解云。此中法身是如來藏。如金也眾生界是阿賴耶。如環也。（解釋說，這裡法身是如來藏，像金子；眾生界是阿賴耶識，像指環。） 於一金環開為二門。一金。二環。（對於一個金環，可以分為兩個方面：一是金子，二是環。） 金有二義。一不變義不失斤兩故。二隨緣義。能成環相故。（金子有兩個含義：一是不變的含義，不失去重量；二是隨緣的含義，能夠形成環的形狀。） 環亦二義。一即空義。以離金無體故。二現有義。以環相宛然故。（環也有兩個含義：一是即空的含義，因為離開金子就沒有本體；二是現有的含義，因為環的形狀宛然存在。） 此中金環不異。有其四義。一金上隨緣義即是不變義。以金無二性故。（這裡金環沒有差異，有四個含義：一是金子上的隨緣的含義就是不變的含義，因為金子沒有兩種性質。） 謂若不堪作環。非真金故。若不隨緣而住自體。不成環故。是故（如果不能做成環，就不是真金；如果不隨緣而停留在自身，就不能成為環。所以）
【English Translation】 Born. Manifesting excellent virtues. Also three sentences. The first, 'the ground of sentient beings' contemplation,' is the excellent virtue of great compassion. The second, 'the ground of exhausting what is knowable,' reveals the excellent virtue of great wisdom. The third, 'ascending without equal,' reveals the excellent virtue of great merit. Another explanation: The first is the virtue of grace, meaning sentient beings look up to it without ever being satisfied. The second clarifies the virtue of wisdom, illuminating all that is knowable without exception. The third reveals the virtue of merit, being the most excellent, unique, and incomparable. The fourth, 'obtaining no obstruction,' clarifies the virtue of freedom. Also three sentences. First, being free in what is knowable, hence no obstruction. Second, being free from afflictions, hence it is said 'without attachment'. Third, being free in the Dharma (law) that is realized, hence it is said 'the power of freedom in all Dharmas'. This freedom is briefly of ten kinds, as described in the 'Inconceivable' chapter of the Avatamsaka Sutra (Huayan Jing). The third, 'saying the name Tathagata (Tathāgata) etc.,' establishes the name according to the meaning. The above separately explains the three positions. The second, 'therefore,' universally concludes non-duality. Within this, there are also three aspects. First, the aspect of mutual inclusion of the root and the branch. Second, the aspect of complete confirmation. Third, the aspect of simplifying names and definitions. In the first, 'the realm of sentient beings,' if separated, only concludes the first aspect. Universally speaking, it possesses the previous three aspects, because Buddhas and Bodhisattvas are counted among sentient beings. 'Sentient beings are not different from Dharmakaya (Dharmakāya),' is to converge the branch to the root. 'Dharmakaya is not different from sentient beings,' is to include the root from the branch. The Samdhinirmocana Sutra (Mi Yan Jing) says, 'The Buddha said the Tathagatagarbha (Tathāgatagarbha), is considered the Alaya (Ālaya).' 'Evil wisdom cannot know. The Garbha (Tathāgatagarbha) is the Alaya-consciousness (Ālaya-vijñāna).' 'The pure Garbha of the Tathagata, the Alaya of the world, is like gold and a finger ring, revolving without difference.' The explanation says, 'Here, Dharmakaya is the Tathagatagarbha, like gold; the realm of sentient beings is the Alaya, like a ring.' For one gold ring, two aspects are opened: one is gold, two is ring. Gold has two meanings: one is the meaning of immutability, not losing weight; two is the meaning of conditioning, able to form the ring's appearance. The ring also has two meanings: one is the meaning of emptiness, because without gold there is no substance; two is the meaning of existence, because the ring's appearance is clearly present. Here, gold and ring are not different, having four meanings: one, the meaning of conditioning on gold is the meaning of immutability, because gold has no two natures. That is, if it cannot be made into a ring, it is not true gold; if it does not condition and stay in its own substance, it cannot become a ring. Therefore,
二義相須。唯一金也。二環上現有義即是空義。以環無二法故。謂若不現有。非是環故。若不即空。非是金故。是故空有相須。唯一環也。三以金上隨緣義即是環上現有義。以金舉體作環故。由是道理說法身不異眾生界。四以環上空義即是金上不變義。以環盡金現故。依此道理說眾生不異法身。二眾生界即法身等者。明全體印定門。于中亦四句。一以金攝環。環無所遺。眾生即法身。二以環攝金。金無不盡。法身即眾生。三攝環所歸之金。即是所歸之環。以無二為二故。法身即眾生。眾生即法身。俱存而相即也。四以環所攝金。即是金所攝。隨二而無二故。眾生即法身。法身即眾生。俱泯全是。更無即也。三此但名異等者。簡名定義門。于中略作三門釋。一能持門。二能依門。三縱奪門。初能持中。只得說法身即眾生。不得說眾生即法身。以法身有隨緣作眾生義。無有眾生作法身義。以眾生一向是所持虛假之法。法身唯是能持真實法故。二能依門中。唯得說眾生即法身。不得說法身即眾生。以眾生妄法。依真無體。即是法身。法身不依眾生。故不可說法身無體。即是眾生。何以爾者。以可有無眾生而有法身。無有無法身而有眾生。以真妄別故。能所依異故。三縱奪門中。以法身隨緣義。縱彼眾生界。雖存其相。而潛替
【現代漢語翻譯】 現代漢語譯本 二義相互依存。唯一的本質是金子。兩個環上所呈現的『有』的意義，實際上就是『空』的意義。因為環的本質沒有兩種不同的屬性。如果『有』不顯現，那就不能稱之為環；如果不是『空』，那就不能稱之為金子。因此，『空』和『有』是相互依存的，它們統一於一個環的本質。 三、以金子所具有的隨緣變化的意義，實際上就是環上所呈現的『有』的意義。因為金子整體可以被製造成環。基於這個道理，我們可以說，法身（Dharmakaya，佛的法性之身）與眾生界（Sattvaloka，眾生存在的境界）沒有區別。 四、以環上所體現的『空』的意義，實際上就是金子上所體現的『不變』的意義。因為環完全顯現了金子的本質。依據這個道理，我們可以說，眾生與法身沒有區別。二、眾生界即是法身等等，闡明了全體印定的法門。其中也包含四句：一、以金子來涵蓋環，環沒有遺漏任何東西，眾生即是法身。二、以環來涵蓋金子，金子完全顯現出來，法身即是眾生。三、被環所歸屬的金子，也就是環所歸屬的環，因為沒有二元對立，法身即是眾生，眾生即是法身，兩者同時存在且相互融合。四、環所包含的金子，也就是金子所包含的環，雖然有二，但本質上沒有二元對立，眾生即是法身，法身即是眾生，兩者完全泯滅，沒有『即是』的概念。 三、這只是名稱不同等等，簡化了名稱定義的法門。其中略作三門解釋：一、能持門，二、能依門，三、縱奪門。首先，在能持門中，只能說法身即是眾生，不能說眾生即是法身。因為法身具有隨緣變化成為眾生的意義，而沒有眾生可以變成法身的意義。因為眾生始終是被法身所持有的虛假之法，而法身是能持有的真實之法。二、在能依門中，只能說眾生即是法身，不能說法身即是眾生。因為眾生的虛妄之法，依賴於真如而沒有自體，所以即是法身。法身不依賴於眾生，所以不能說法身沒有自體，即是眾生。為什麼這樣說呢？因為可以沒有眾生而有法身，沒有法身就沒有眾生。因為真妄有別，能依和所依不同。三、在縱奪門中，以法身隨緣的意義，縱容了眾生界，雖然存在其相，但實際上已經潛移默化地被法身所替代。
【English Translation】 English version The two meanings are mutually dependent. The only essence is gold. The meaning of 'existence' present on the two rings is actually the meaning of 'emptiness'. Because the essence of the ring does not have two different attributes. If 'existence' does not manifest, then it cannot be called a ring; if it is not 'emptiness', then it cannot be called gold. Therefore, 'emptiness' and 'existence' are mutually dependent, and they are unified in the essence of one ring. Third, the meaning of conditioned arising inherent in gold is actually the meaning of 'existence' present on the ring. Because gold can be entirely made into a ring. Based on this principle, we can say that the Dharmakaya (the Dharma body of the Buddha) is no different from the Sattvaloka (the realm of sentient beings). Fourth, the meaning of 'emptiness' embodied in the ring is actually the meaning of 'unchanging' embodied in the gold. Because the ring fully manifests the essence of gold. According to this principle, we can say that sentient beings are no different from the Dharmakaya. Second, the realm of sentient beings is the Dharmakaya, etc., which clarifies the Dharma gate of complete affirmation. It also contains four sentences: First, using gold to encompass the ring, the ring does not omit anything, sentient beings are the Dharmakaya. Second, using the ring to encompass the gold, the gold is fully manifested, the Dharmakaya is sentient beings. Third, the gold to which the ring belongs is also the ring to which the ring belongs, because there is no duality, the Dharmakaya is sentient beings, and sentient beings are the Dharmakaya, both exist simultaneously and are integrated with each other. Fourth, the gold contained in the ring is also the gold contained in the gold, although there are two, but in essence there is no duality, sentient beings are the Dharmakaya, the Dharmakaya is sentient beings, both are completely annihilated, and there is no concept of 'is'. Third, this is just a difference in names, etc., which simplifies the Dharma gate of name definition. It is briefly explained in three gates: First, the gate of the able to hold; second, the gate of the able to rely; and third, the gate of acceptance and rejection. First, in the gate of the able to hold, it can only be said that the Dharmakaya is sentient beings, and it cannot be said that sentient beings are the Dharmakaya. Because the Dharmakaya has the meaning of changing with conditions to become sentient beings, but there is no meaning that sentient beings can become the Dharmakaya. Because sentient beings are always the false Dharma held by the Dharmakaya, while the Dharmakaya is the true Dharma that can be held. Second, in the gate of the able to rely, it can only be said that sentient beings are the Dharmakaya, and it cannot be said that the Dharmakaya is sentient beings. Because the false Dharma of sentient beings relies on Suchness and has no self-nature, so it is the Dharmakaya. The Dharmakaya does not rely on sentient beings, so it cannot be said that the Dharmakaya has no self-nature and is sentient beings. Why is this so? Because there can be the Dharmakaya without sentient beings, and there can be no sentient beings without the Dharmakaya. Because the true and the false are different, and the able to rely and the relied upon are different. Third, in the gate of acceptance and rejection, with the meaning of the Dharmakaya changing with conditions, the realm of sentient beings is indulged, although its appearance exists, it has actually been subtly replaced by the Dharmakaya.
皆盡。是故眾生相。則以法身為相也。二以法身不變義。奪彼眾生界。令其相不存。直顯真性。是故眾生無差別體。以法身為體。是即以實奪虛。體相皆盡。由此道理。眾生存不存。俱令盡也。法身隱不隱。俱是顯也。是故唯一法身。挺然露現。名為眾生。名為法身。更無餘法。如眼目異名。而無別法。文意如此。釋分位門竟。第七釋無染門中亦三。謂徴頌釋。頌中。上半喻。下半法。上半在纏。下半無染。問。此中將欲明在纏無染。何故乃云。煩惱云若除。法身日明顯。答。為在纏時即是眾生而實無染。此難辨故。約顯勝說。謂若在纏非性無染。后障盡時不應名本來無染。故云也。三釋中二。先問意云。前門既云法身即眾生。眾生既是染。未審此法身為染為不染。若其不染。如何說言即眾生界。若其是染。即失法身。后離染時何所顯現。故云此復云何等也。二譬如下答。于中二。先喻。后合。答意云。以法身隨緣義。故即眾生界。又以隨緣時即有不變義。故性常清凈本來不染。是故舉體即染。性恒清凈。是此義也。又法身有二義。一約隨緣義。舉海浪喻。二約不變義。如雲日喻。煩惱為客者。客亦二義。一無體依主義。二為客不無義。今此文中。約法身不變義。及煩惱中為客不無義。以此二義本不相到。故云本來清
【現代漢語翻譯】 現代漢語譯本 全部消盡。因此，眾生相，就是以法身（Dharmakaya，佛的真身）作為相。第二，以法身不變的意義，破除那眾生界的虛妄，使其相不存在，直接彰顯真性。因此，眾生沒有差別的本體，以法身為本體。這就是以真實破除虛妄，體和相都消盡。根據這個道理，眾生存在與否，都使其消盡。法身隱沒與否，都是顯現。因此，唯有法身，挺然顯露，名為眾生，名為法身，更沒有其他法。如同眼和目是不同的名稱，而沒有別的法。文意如此。分位門的解釋完畢。第七，解釋無染門中也有三個部分，即提問、頌和解釋。頌中，上半部分是比喻，下半部分是法。上半部分指在纏（被煩惱纏縛的狀態），下半部分指無染。問：這裡想要說明在纏無染，為什麼卻說『煩惱云若除，法身日明顯』？答：因為在纏時就是眾生，而實際上沒有被污染，這個道理難以分辨，所以從顯勝的角度來說。如果說在纏時不是本性無染，那麼後來障礙消除時，就不應該說是本來無染。所以這樣說。第三部分解釋中分為兩部分。先提問，意思是說，前面已經說『法身即眾生』，眾生既然是染污的，那麼這個法身是染污還是不染污？如果是不染污，如何說『即眾生界』？如果是染污，就失去了法身，後來離開染污時，顯現的是什麼？所以說『此復云何』等等。第二部分用譬喻來回答。其中分為兩部分，先是比喻，后是合喻。回答的意思是，因為法身有隨緣的意義，所以就是眾生界；又因為隨緣時有不變的意義，所以本性常常清凈，本來沒有被污染。因此，整體上是染污的，本性恒常清凈，就是這個意思。而且法身有二義，一是約隨緣義，用海浪來比喻；二是約不變義，用雲和太陽來比喻。煩惱是客塵，客也有二義，一是無體依主的意義，二是作為客塵並非不存在的意義。現在這篇文章中，從法身不變的意義，以及煩惱作為客塵並非不存在的意義來說，這兩個意義本來互不相干，所以說本來清凈。
【English Translation】 English version All are exhausted. Therefore, the characteristic of sentient beings is the Dharmakaya (Dharmakaya, the body of the Buddha) as its characteristic. Secondly, by the meaning of the unchanging Dharmakaya, the realm of sentient beings is taken away, causing its characteristic to cease to exist, directly revealing the true nature. Therefore, sentient beings have no differentiated substance, with the Dharmakaya as their substance. This is using the real to take away the unreal, both substance and characteristic are exhausted. According to this principle, whether sentient beings exist or not, both are made to be exhausted. Whether the Dharmakaya is hidden or not hidden, both are manifestations. Therefore, only the Dharmakaya, standing upright and revealed, is called sentient beings, is called Dharmakaya, and there is no other Dharma. Just as the eye and the sight are different names, but there is no separate Dharma. The meaning of the text is like this. The explanation of the division of positions is completed. Seventh, the explanation of the undefiled gate also has three parts, namely, question, verse, and explanation. In the verse, the first half is a metaphor, and the second half is the Dharma. The first half refers to being entangled (the state of being entangled by afflictions), and the second half refers to being undefiled. Question: Here, wanting to explain being entangled and undefiled, why does it say, 'If the clouds of affliction are removed, the Dharmakaya will be clearly visible'? Answer: Because when entangled, it is sentient beings, but in reality, it is not defiled. This principle is difficult to distinguish, so it is explained from the perspective of manifesting the superior. If it is said that being entangled is not inherently undefiled, then when the obstacles are removed later, it should not be said that it was originally undefiled. Therefore, it is said like this. The third part of the explanation is divided into two parts. First, the question, meaning that since the previous gate said 'Dharmakaya is sentient beings,' and sentient beings are defiled, then is this Dharmakaya defiled or undefiled? If it is undefiled, how can it be said 'is the realm of sentient beings'? If it is defiled, then the Dharmakaya is lost, and what is manifested when leaving defilement later? Therefore, it says 'What is this again,' and so on. The second part uses a metaphor to answer. It is divided into two parts, first the metaphor, then the combination. The meaning of the answer is that because the Dharmakaya has the meaning of following conditions, it is the realm of sentient beings; and because there is an unchanging meaning when following conditions, the nature is always pure and originally undefiled. Therefore, the whole is defiled, and the nature is eternally pure, that is the meaning. Moreover, the Dharmakaya has two meanings, one is about the meaning of following conditions, using waves as a metaphor; the other is about the meaning of unchanging, using clouds and the sun as a metaphor. Afflictions are guest dust, and guest also has two meanings, one is the meaning of having no substance and relying on the master, and the other is that as a guest dust, it is not non-existent. In this article, from the meaning of the unchanging Dharmakaya, and the meaning of afflictions as guest dust not being non-existent, these two meanings are originally unrelated, so it is said to be originally pure.
凈也。又此為客不無義。即是法身隨緣義故。是故煩惱即是法身。而不染法身。法身中不變義。即是煩惱無體義。是故法身即是煩惱。而恒常清凈也。又常住不失是主義。不可久住。必當離去。即是客義。是故當知一切煩惱無有不可斷義。若不爾者。即非客也。又由依主無體故。方是為客不無義。是故常覆真如而恒清凈。釋無染竟。第八釋常恒門中亦三。謂徴頌釋。頌中。初一明不同無常法。故常也。后一頌。明與無常法為依。故常也。何故有此二義者。謂若同無常。即不堪依。故無無常也。若異無常。即非無常所依。故失於常也。是即不異無常。而不即無常者。方是真如常也。各初半舉喻。後半法合。三釋中二。先釋初頌。二是故下。釋后頌。前中先問意云。前分位中既云生死趣中生滅流轉。此法身體。為常為無常。若其是常。是成生滅。若是無常。即失法身。二譬如下答。于中先舉喻。后法合。答意。以法身是真常故。必不礙於生滅。以生滅虛妄故。必不損於法身。問。生滅是虛。不損於常性。法身既亦不礙生滅。法身亦應是虛常。答。若是情謂之虛常。必礙於無常。方得說常。今此是超情之真常。故不異於無常。方乃是真常。以常見所不到故。勝鬘經云。見諸行無常。是斷見。非正見。見涅槃常。見常見。非正
見。又以生滅是能依必虛。故同所依。法身是所依必真。故遍能依。是故不齊也。既以虛生滅。不損真法身。是故如虛空。非劫火所燒也。華嚴經云。譬如世界。有成或有敗。虛空無增減。無師智亦然。又寶性論云。如虛空遍至。體細塵不染。佛性遍眾生。諸煩惱不染。如一切世間。依虛空生滅。依于無漏界。有諸根生滅。火不燒虛空。若燒無是處。如是老病死。不能燒佛性。乃至具說三災等喻云。如是依邪念風災。業煩惱水災。老病死火災。吹浸燒壞陰界入世間。而自性清凈心虛空常住不壞。又彼論引陀羅尼自在王菩薩經言。諸善男子。煩惱本無體。真性本明凈。一切煩惱羸薄。毗婆舍那有大力勢。虛空自性清凈心根本。一切煩惱虛妄分別。自性清凈心實不分別。乃至說虛空等四輪喻。如論應知。言法界亦爾者。舉法合可知。二是故下。引勝鬘經釋第二頌中二。先簡妄非真。后顯真非妄。前中二句。初言生死者但隨俗說有者總顯虛妄。謂就實諦道理。本無體法。是故但約隨俗虛妄說有生死。而實此法本無所有。二世尊下。別顯無義。謂但依如來藏。有虛妄根沒說名死。虛妄根起說名生。而如來藏本不動轉。如水上波有起有滅。而水濕性本無起盡。非以波水動靜異故。別謂離水而別有波。亦不以離水無波故。別謂此水
【現代漢語翻譯】 現代漢語譯本： 見。又因為生滅是能依（指依賴於其他事物而存在的事物），必定是虛假的。所以和所依（指被依賴的事物）相同。法身（Dharmakaya，佛的法性之身）是所依，必定是真實的。所以遍及能依。因此是不齊等的。既然虛假的生滅，不能損害真實的法身。所以如同虛空，不會被劫火（Kalpa fire，世界末日之火）所焚燒。《華嚴經》說：『譬如世界，有成有敗，虛空無增減，無師智（uninstructed wisdom，不需教導的智慧）也是這樣。』又《寶性論》說：『如虛空遍至，體細塵不染，佛性遍眾生，諸煩惱不染。如一切世間，依虛空生滅，依于無漏界（anāsrava-dhātu，沒有煩惱的境界），有諸根生滅。火不燒虛空，若燒無是處。如是老病死，不能燒佛性。』乃至詳細地說了三災（three calamities，三種災難）等的比喻說：『如是依邪念風災，業煩惱水災，老病死火災，吹浸燒壞陰界入世間。而自性清凈心（self-luminous mind，自性光明的清凈心）虛空常住不壞。』又那部論引用《陀羅尼自在王菩薩經》說：『諸善男子，煩惱本無體，真性本明凈，一切煩惱羸薄，毗婆舍那（Vipassanā，內觀）有大力勢。虛空自性清凈心根本，一切煩惱虛妄分別，自性清凈心實不分別。』乃至說了虛空等四輪的比喻。如論中應當知道的。說法界（Dharmadhatu，一切法的總稱）也是這樣，舉法合起來就可以知道。二是故下，引用《勝鬘經》解釋第二頌中的二。先簡別虛妄不是真實，后顯示真實不是虛妄。前中二句，初言生死者只是隨順世俗的說法而說有，有者總顯示虛妄。說的是就真實諦（ultimate truth，究竟真理）的道理來說，本來沒有體法。因此只是就隨順世俗的虛妄而說有生死，而實際上此法本來沒有所有。二世尊下，分別顯示沒有的意義。說的是隻是依靠如來藏（Tathāgatagarbha，如來藏），有虛妄的根沒落就說名叫死，虛妄的根生起就說名叫生。而如來藏本來不動轉。如同水上的波有起有滅，而水的濕性本來沒有起盡。不是因為波水動靜不同，就另外說離開水而另外有波。也不因為離開水沒有波，就另外說這水 English version: See. Moreover, because arising and ceasing are dependent arisings (those that rely on other things to exist), they must be false. Therefore, they are the same as what they depend on (that which is relied upon). The Dharmakaya (the body of the Dharma, the body of the Buddha's Dharma nature) is what is depended upon, and it must be true. Therefore, it pervades the dependent arisings. Therefore, they are not equal. Since false arising and ceasing cannot harm the true Dharmakaya, it is like empty space, which cannot be burned by the Kalpa fire (the fire of the end of the world). The Avatamsaka Sutra says: 'For example, the world has formation and destruction, but empty space has no increase or decrease. Uninstructed wisdom (wisdom that does not need to be taught) is also like this.' Furthermore, the Ratnagotravibhāga says: 'Like empty space pervades, its substance is fine and not stained by dust, the Buddha-nature pervades all beings, and is not stained by all afflictions. Like all the world, arising and ceasing depend on empty space, and arising and ceasing of the senses depend on the unconditioned realm (anāsrava-dhātu, the realm without afflictions). Fire does not burn empty space; if it burns, there is no such place. Thus, old age, sickness, and death cannot burn the Buddha-nature.' It even explains in detail the metaphors of the three calamities (three kinds of disasters), saying: 'Thus, relying on the wind disaster of wrong thoughts, the water disaster of karma and afflictions, and the fire disaster of old age, sickness, and death, they blow, soak, and burn and destroy the skandhas, realms, and entrances in the world. But the self-luminous mind (the inherently luminous pure mind) and empty space are permanent and indestructible.' Furthermore, that treatise quotes the Dharani Self-Sovereign King Bodhisattva Sutra, saying: 'Good men, afflictions have no inherent substance, true nature is inherently bright and pure, all afflictions are weak, and Vipassanā (insight meditation) has great power. Empty space is the root of the self-luminous pure mind, all afflictions are false discriminations, and the self-luminous pure mind does not discriminate.' It even speaks of the metaphors of the four wheels, such as empty space. As should be known from the treatise. Saying that the Dharmadhatu (the totality of all dharmas) is also like this, it can be known by combining the Dharma. 'Two, therefore,' below, quotes the Śrīmālādevī Siṃhanāda Sūtra to explain the two in the second verse. First, it distinguishes falsehood from truth, and then it reveals that truth is not falsehood. In the first two sentences, the first saying of birth and death is only said according to conventional speech, and 'having' generally reveals falsehood. It means that according to the principle of ultimate truth (the ultimate truth), there is originally no substance of Dharma. Therefore, it is only said according to conventional falsehood that there is birth and death, but in reality, this Dharma originally has nothing. Two, 'World-Honored One,' below, separately reveals the meaning of non-existence. It means that only relying on the Tathāgatagarbha (the womb of the Tathagata), the false root disappears and is called death, and the false root arises and is called birth. But the Tathāgatagarbha originally does not move or turn. Like the waves on the water that have arising and ceasing, but the wet nature of the water originally has no arising or ceasing. It is not because the movement and stillness of the waves and water are different that it is said that there are waves separate from the water. Nor is it because there are no waves separate from the water that it is said that this water
【English Translation】 English version: See. Moreover, because arising and ceasing are dependent arisings (those that rely on other things to exist), they must be false. Therefore, they are the same as what they depend on (that which is relied upon). The Dharmakaya (the body of the Dharma, the body of the Buddha's Dharma nature) is what is depended upon, and it must be true. Therefore, it pervades the dependent arisings. Therefore, they are not equal. Since false arising and ceasing cannot harm the true Dharmakaya, it is like empty space, which cannot be burned by the Kalpa fire (the fire of the end of the world). The Avatamsaka Sutra says: 'For example, the world has formation and destruction, but empty space has no increase or decrease. Uninstructed wisdom (wisdom that does not need to be taught) is also like this.' Furthermore, the Ratnagotravibhāga says: 'Like empty space pervades, its substance is fine and not stained by dust, the Buddha-nature pervades all beings, and is not stained by all afflictions. Like all the world, arising and ceasing depend on empty space, and arising and ceasing of the senses depend on the unconditioned realm (anāsrava-dhātu, the realm without afflictions). Fire does not burn empty space; if it burns, there is no such place. Thus, old age, sickness, and death cannot burn the Buddha-nature.' It even explains in detail the metaphors of the three calamities (three kinds of disasters), saying: 'Thus, relying on the wind disaster of wrong thoughts, the water disaster of karma and afflictions, and the fire disaster of old age, sickness, and death, they blow, soak, and burn and destroy the skandhas, realms, and entrances in the world. But the self-luminous mind (the inherently luminous pure mind) and empty space are permanent and indestructible.' Furthermore, that treatise quotes the Dharani Self-Sovereign King Bodhisattva Sutra, saying: 'Good men, afflictions have no inherent substance, true nature is inherently bright and pure, all afflictions are weak, and Vipassanā (insight meditation) has great power. Empty space is the root of the self-luminous pure mind, all afflictions are false discriminations, and the self-luminous pure mind does not discriminate.' It even speaks of the metaphors of the four wheels, such as empty space. As should be known from the treatise. Saying that the Dharmadhatu (the totality of all dharmas) is also like this, it can be known by combining the Dharma. 'Two, therefore,' below, quotes the Śrīmālādevī Siṃhanāda Sūtra to explain the two in the second verse. First, it distinguishes falsehood from truth, and then it reveals that truth is not falsehood. In the first two sentences, the first saying of birth and death is only said according to conventional speech, and 'having' generally reveals falsehood. It means that according to the principle of ultimate truth (the ultimate truth), there is originally no substance of Dharma. Therefore, it is only said according to conventional falsehood that there is birth and death, but in reality, this Dharma originally has nothing. Two, 'World-Honored One,' below, separately reveals the meaning of non-existence. It means that only relying on the Tathāgatagarbha (the womb of the Tathagata), the false root disappears and is called death, and the false root arises and is called birth. But the Tathāgatagarbha originally does not move or turn. Like the waves on the water that have arising and ceasing, but the wet nature of the water originally has no arising or ceasing. It is not because the movement and stillness of the waves and water are different that it is said that there are waves separate from the water. Nor is it because there are no waves separate from the water that it is said that this water
自體是波。當知此中道理亦爾。非如來藏下。顯真非妄中。亦二句。初明體無妄法。謂與妄為依。舉體成妄。而其自體本恒無妄。如金作器。而金性非器。準此思之。二世尊下。明體具勝德。言過有為相者。總顯是無為故。寂靜下。別顯四德。彼經名常恒清凈不變義。此中寂靜。是彼清涼。以梵云陀羅。此名清涼。亦名寂靜。此中不斷。是彼恒義。寶性論中。釋此四義作二門。一約離過門。二約實德門。離過者。彼論第四云。不生及不死。不病亦不老。以常恒清凈。及不變等故。具引如前第一釋果門處辨。二約實德者。彼論中引不增不減經說。舍利弗。如來法身常。以不異法故。以不盡故。以無分別法故。如來法身不變。以非滅法故。以非作法故。又釋。亦得寂靜是凈德。常住是常德。不變是我德。不斷是樂德。釋常恒門竟。第九釋相應門中亦三。徴頌釋。二頌中。初一約喻總顯。上半喻。下半法。后一約染簡定。上半明空如來藏。下半明不空如來藏。又佛性論頌云。由客塵故空。與法界相離。無上法不空。與法界相隨。三釋中二。先問。后答。初問意云。既未至佛果。云何得知本有佛法。答意云。以佛果功德。與此真性相應不離故也。就答中二。先釋初頌。二複次下。釋后頌。前中亦二。先立理釋。后引教證。前中
【現代漢語翻譯】 現代漢語譯本：'自體是波。當知此中道理亦爾。非如來藏下。顯真非妄中。亦二句。初明體無妄法。謂與妄為依。舉體成妄。而其自體本恒無妄。如金作器。而金性非器。準此思之。二世尊下。明體具勝德。言過有為相者。總顯是無為故。寂靜下。別顯四德。彼經名常恒清凈不變義。此中寂靜。是彼清涼。以梵云陀羅（梵文：Tathata，含義：如是），此名清涼。亦名寂靜。此中不斷。是彼恒義。寶性論中。釋此四義作二門。一約離過門。二約實德門。離過者。彼論第四云。不生及不死。不病亦不老。以常恒清凈。及不變等故。具引如前第一釋果門處辨。二約實德者。彼論中引不增不減經說。舍利弗（梵文：Sariputra，含義：智慧第一）。如來法身常。以不異法故。以不盡故。以無分別法故。如來法身不變。以非滅法故。以非作法故。又釋。亦得寂靜是凈德。常住是常德。不變是我德。不斷是樂德。釋常恒門竟。第九釋相應門中亦三。徴頌釋。二頌中。初一約喻總顯。上半喻。下半法。后一約染簡定。上半明空如來藏。下半明不空如來藏。又佛性論頌云。由客塵故空。與法界相離。無上法不空。與法界相隨。三釋中二。先問。后答。初問意云。既未至佛果。云何得知本有佛法。答意云。以佛果功德。與此真性相應不離故也。就答中二。先釋初頌。二複次下。釋后頌。前中亦二。先立理釋。后引教證。前中' '自體即是波浪。應當明白其中的道理也是如此。在『非如來藏』之下，顯示真實而非虛妄，也分為兩句。第一句說明本體沒有虛妄之法，意思是說，與虛妄作為依靠，整體都變成虛妄，而它的本體本來就恒常沒有虛妄，就像黃金製作成器皿，而黃金的性質並非器皿。依照這個道理去思考。第二句『世尊』之下，說明本體具有殊勝的功德。說到超越有為之相，總的顯示是無為的緣故。『寂靜』之下，分別顯示四種功德。那部經名為『常恒清凈不變』的意義。這裡所說的寂靜，就是那部經中的清涼，因為梵文陀羅（Tathata）的意思是清涼，也叫做寂靜。這裡所說的不斷，就是那部經中的恒常之義。《寶性論》中，解釋這四種意義分為兩個方面。一是關於遠離過失的方面，二是關於真實功德的方面。關於遠離過失，那部論的第四品說：『不生以及不死，不病也沒有老，因為常恒清凈，以及不變等等的緣故。』詳細地引用如同前面第一品解釋果位的章節中辨析。關於真實功德，那部論中引用《不增不減經》說：『舍利弗（Sariputra），如來的法身是常，因為不異於法，因為不會窮盡，因為沒有分別法的緣故。如來的法身是不變，因為不是滅法，因為不是造作法。』又解釋說，也可以說寂靜是凈德，常住是常德，不變是我德，不斷是樂德。解釋常恒的章節完畢。第九品解釋相應的章節中也分為三部分：提問、偈頌、解釋。兩個偈頌中，第一個偈頌從比喻的角度總的顯示，上半部分是比喻，下半部分是法。后一個偈頌從染污的角度簡別確定，上半部分說明空如來藏，下半部分說明不空如來藏。又有《佛性論》的偈頌說：『由於客塵的緣故空，與法界相分離，無上的法不空，與法界相隨順。』三個解釋中分為兩部分，先提問，后回答。最初提問的意思是說，既然還沒有達到佛果，怎麼能夠得知本來就有的佛法？回答的意思是說，因為佛果的功德，與這個真性相應而不分離的緣故。就回答中分為兩部分，先解釋第一個偈頌，第二部分『複次』之下，解釋后一個偈頌。前面一部分也分為兩部分，先確立道理進行解釋，后引用教證。前面一部分中'
【English Translation】 English version: 'The self is a wave. Know that the principle herein is also thus. Below 'not the Tathagatagarbha (Sanskrit: Tathagatagarbha, meaning: the womb of the Thus Come One)', in revealing the true and non-illusory, there are also two sentences. The first clarifies that the essence has no illusory dharmas, meaning it relies on illusion, the whole becoming illusion, yet its essence is originally and eternally without illusion, like gold made into a vessel, but the nature of gold is not the vessel. Contemplate this accordingly. The second, below 'World Honored One', clarifies that the essence possesses supreme virtues. Saying 'transcends the characteristics of conditioned existence' generally reveals that it is unconditioned. Below 'tranquility', it separately reveals the four virtues. That sutra is named with the meaning of 'constant, eternal, pure, and unchanging'. Here, tranquility is that sutra's coolness, because the Sanskrit word 'Tathata (Sanskrit: Tathata, meaning: suchness)' means coolness, and is also called tranquility. Here, unceasing is that sutra's meaning of eternity. In the Ratnagotravibhaga (Treatise on the Jewel Nature), these four meanings are explained in two aspects: one regarding the aspect of being free from faults, and the other regarding the aspect of actual virtues. Regarding being free from faults, the fourth chapter of that treatise says: 'Neither birth nor death, neither sickness nor old age, because of constancy, eternity, purity, and unchangeability, etc.' It is fully quoted as discussed in the first chapter explaining the fruit realm. Regarding actual virtues, that treatise quotes the Anunapurnatvanirdesa Sutra (Sutra of No Increase No Decrease) saying: 'Sariputra (Sanskrit: Sariputra, meaning: foremost in wisdom), the Dharmakaya (Sanskrit: Dharmakaya, meaning: the body of the Dharma) of the Tathagata is constant, because it is not different from the Dharma, because it is inexhaustible, because it is without differentiated dharmas. The Dharmakaya of the Tathagata is unchanging, because it is not a dharma of cessation, because it is not a dharma of creation.' Also explained, it can also be said that tranquility is the virtue of purity, permanence is the virtue of constancy, immutability is the virtue of self, and unceasing is the virtue of bliss. The explanation of the chapter on constancy and eternity is complete. In the ninth chapter explaining correspondence, there are also three parts: question, verse, and explanation. In the two verses, the first generally reveals through analogy, the first half being the analogy, and the second half being the Dharma. The second distinguishes and determines from the perspective of defilement, the first half clarifying the empty Tathagatagarbha, and the second half clarifying the non-empty Tathagatagarbha. Also, the verse in the Buddhataratvagotravibhaga (Treatise on Buddha Nature) says: 'Because of adventitious dust, it is empty, separated from the Dharmadhatu (Sanskrit: Dharmadhatu, meaning: the realm of Dharma); the supreme Dharma is not empty, following the Dharmadhatu.' In the three explanations, there are two parts, first the question, then the answer. The intention of the initial question is, since one has not yet reached Buddhahood, how can one know the originally existing Buddha Dharma? The intention of the answer is, because the merits of Buddhahood correspond to and are inseparable from this true nature. Within the answer, there are two parts, first explaining the initial verse, and second, below 'furthermore', explaining the latter verse. The former also has two parts, first establishing the principle for explanation, and then citing scriptural proof. In the former part'
亦二。先喻況。謂總為一燈。別具三義。一體。謂熱觸為性故。二相。謂等焰赤色故。三用。謂舒光照物故。然此三義。同時同處。和合無異。二諸佛法下。以法合。謂略顯佛果三種功德。如寶性論頌云。通智及無垢。不離於真如。如燈明暖色。無垢界相似釋云。于如來法界中。依果相應三種。燈法相似。一者通。二者知漏盡智。三者漏盡。言通者有五通。光明相似。于相對法。以受用事能散滅彼與智相違所治闇法。能治相似法故。偈言通故明故。知漏盡智者暖相似法。以能燒業煩惱無有餘殘。能燒相似法故。偈言智故暖故。漏盡者轉身漏盡。色相似法。以常無垢清凈光明具足相。無垢相似法故。偈言無垢故色故。乃至云。于無漏法界中。彼此迭共不相舍離。不差別法界平等畢竟。名相應義。解云。此中據智隨事業用。治所知障。喻之以明。二智焚惑障。喻之以熱。三凈相觸。喻之以色。此三佛果之德。與眾生位中法身體冥和不二。故云相應也。二如是說。引教證成中。不增不減經證。于中三。初法。次喻。后合。就法中言諸佛法等者。總舉諸佛功德法與法身不離不脫。此中恒沙性功德義。略作五門。一辨相。二定義。三相應。四業用。五攝果。初辨相中。既云恒沙。不可說盡。略舉十種。如起信論云。真如體相。從
【現代漢語翻譯】 現代漢語譯本 還有第二種情況。首先用比喻來說明。總的來說，就像一盞燈，但具體來說，它具有三重含義：一是本體，指的是熱和觸覺的性質；二是現象，指的是像火焰和紅色；三是作用，指的是散發光芒照亮物體。然而，這三重含義，同時同地，和諧統一，沒有差別。 第二，『二諸佛法下』，用佛法來比合。這是爲了簡要地闡明佛果的三種功德。如《寶性論》的偈頌所說：『通智及無垢，不離於真如，如燈明暖色，無垢界相似。』 解釋說：在如來的法界中，依據果位相應的三種功德，與燈的性質相似。一是通達，二是知漏盡智，三是漏盡。所說的『通』，具有五神通，與光明相似。在相對的法中，以受用事能消散破除那些與智慧相違背的所要對治的黑暗，能夠對治相似的法。所以偈頌說『通故明故』。知漏盡智與溫暖相似，因為它能夠焚燒業和煩惱，沒有剩餘。能夠焚燒相似的法，所以偈頌說『智故暖故』。漏盡是轉身漏盡，與顏色相似，因為它常無垢清凈，光明具足。與無垢相似，所以偈頌說『無垢故色故』。乃至說，在無漏法界中，彼此互相不捨離，沒有差別的法界平等畢竟，名為相應的意義。 解釋說：這裡根據智慧隨事業的作用，來對治所知障，用光明來比喻。第二，智慧焚燒迷惑的障礙，用熱來比喻。第三，清凈的相觸，用顏色來比喻。這三種佛果的功德，與眾生位中的法身體冥合不二，所以稱為相應。 第二，『如是說』，引用教義來證明。以《不增不減經》來作證。其中分為三部分：首先是法，其次是比喻，最後是比合。就法的部分來說，『言諸佛法等者』，總括諸佛的功德法與法身不離不脫。這裡恒河沙數般的自性功德的意義，略作五個方面來闡述：一是辨別相狀，二是定義，三是相應，四是業用，五是攝果。首先在辨別相狀中，既然說是恒河沙數，不可說盡，略舉十種。如《起信論》所說：『真如體相，從…』
【English Translation】 English version Also the second. First, a metaphor. It means that in general, it is like a lamp, but specifically, it has three meanings: one is the substance, which refers to the nature of heat and touch; two are the characteristics, which refer to things like flame and red color; and three is the function, which refers to emitting light to illuminate objects. However, these three meanings are simultaneous, in the same place, harmonious and unified, without any difference. Second, 『二諸佛法下』 (Er Zhu Fo Fa Xia), using the Dharma to compare. This is to briefly explain the three merits of the Buddha fruit. As the verse in the Ratnagotravibhāga states: 『Universal wisdom and stainlessness are inseparable from Suchness, like the light, warmth, and color of a lamp, similar to the stainless realm.』 (通智及無垢，不離於真如，如燈明暖色，無垢界相似。) The explanation says: In the Dharmadhatu of the Tathagata, according to the three merits corresponding to the fruit position, it is similar to the nature of a lamp. First is thorough understanding (通), second is the wisdom of knowing the exhaustion of outflows (知漏盡智), and third is the exhaustion of outflows (漏盡). The so-called 『thorough understanding』 has the five supernormal powers (五通), which is similar to light. In the relative Dharma, by using things to enjoy, it can eliminate and destroy the darkness that contradicts wisdom, and can treat similar Dharma. Therefore, the verse says 『Because of thorough understanding, therefore bright.』 (通故明故). The wisdom of knowing the exhaustion of outflows is similar to warmth, because it can burn away karma and afflictions without any residue. It can burn similar Dharma, so the verse says 『Because of wisdom, therefore warm.』 (智故暖故). The exhaustion of outflows is the exhaustion of outflows by turning the body, which is similar to color, because it is always stainless, pure, and full of light. It is similar to stainlessness, so the verse says 『Because of stainlessness, therefore color.』 (無垢故色故). And it even says that in the unconditioned Dharmadhatu, they do not abandon each other, and the Dharmadhatu without difference is equal and ultimately complete, which is called the meaning of correspondence. The explanation says: Here, according to the function of wisdom following the activity, to treat the obstacle of what is known (所知障), it is compared to light. Second, wisdom burns away the obstacles of delusion, which is compared to heat. Third, the pure touch is compared to color. These three merits of the Buddha fruit are united with the Dharmakaya in the position of sentient beings, so they are called corresponding. Second, 『如是說』 (Ru Shi Shuo), quoting teachings to prove it. Use the Anunatva Apurnatva Nirdesa Sutra (《不增不減經》) as proof. It is divided into three parts: first is the Dharma, second is the metaphor, and third is the comparison. Regarding the part of the Dharma, 『言諸佛法等者』 (Yan Zhu Fo Fa Deng Zhe), it summarizes the merits and virtues of all Buddhas, which are inseparable from the Dharmakaya. Here, the meaning of the self-nature merits like the sands of the Ganges River is briefly explained in five aspects: first is to distinguish the characteristics, second is the definition, third is the correspondence, fourth is the function, and fifth is the collection of fruits. First, in distinguishing the characteristics, since it is said to be like the sands of the Ganges River, it cannot be fully described, so ten types are briefly mentioned. As the Awakening of Faith in the Mahayana (《起信論》) says: 『The substance and characteristics of Suchness, from…』 (真如體相，從…)
本已來。性自滿足一切功德。所謂自體有大智慧光明義故。遍照法界義故。真實識知義故。自性清凈心義故。常樂我凈義故。清涼不變自在義故。具足如是過於恒沙不離不斷不異不思議佛法。乃至滿足無有所少義故。名為如來藏。亦名如來法身。解云。上六句德中。第五句中四德為四。第六句中有二德。餘四各一。故有十種。二定義者。問。此等功德。如來藏中為實有此。為不實耶。設爾何失。二俱有過。謂若實有。應同有為。即乖理失。若非實有。應無恒沙。即違教失。釋。即實有此功德。而不異真如。然有三說。一云。謂如來藏實無如此差別功德。但與佛果修生萬德為依為性。從彼能依說有功德。若爾。在纏與染為依。何不說為過失性耶。以是離脫不證故。修德不爾。證此真如不離脫故。一云。如來藏實有如此恒沙法性德。以聖所說故。如來藏經云。我以佛眼。觀眾生貪慾恚癡諸煩惱中。有如來智。如來眼。如來身結跏趺坐。儼然不動。乃至云如我無異。又如模中像等。乃至廣說九喻。又華嚴性起云。佛子。如來智慧無相。智慧無礙。智慧具足。在於眾生身中。但愚癡眾生。顛倒相覆。不知不見。不生信心。乃至廣說。涅槃經云。佛性者名為智慧。佛性論以真如為應得因。于中具一切佛法等。聖教處處皆說。但以
冥同真如。不可分異。然其功德決定是有如八功德水。同一濕性。不可以功德八故。分一池水作八分。是故不同有為法。然其八功德水無不具足。是故實有。當知此中道理亦爾。一云。依起信論。皆依妄染翻對而說。故論以。問曰。上說真如其體平等。離一切相。云何復說體有如是種種功德。答曰。雖實有此諸功德義。而無差別之相。等同一味。唯一真如。此義云何。以無分別。離分別相。是故無二。復以何義得說差別。以依業識生滅相示。此云何示。以一切法本來唯心。實無于念。而有妄心不覺起念。見諸境界。故說無明。心性不起。即是大智慧光明義故。若心起見。即有不見之相。心性離見。即是遍照法界義故。若心有動。非真識知。無有自性。非常非樂非我非凈。熱惱衰變即不自在。乃至具有過恒沙等妄染之義。對此義故。心性無動。即有過恒沙等諸凈功德相義示現。若心有起。更見前法可念者。即有所少。如是凈法無量功德。即是一心。更無所念。是故滿足。名為法身如來之藏。解云。以差別即無差別故。約真如體平等一味。以無差別即差別故翻對妄說恒沙功德。以體對無二故。即差別無差別。皆無障礙。又上三說。同一功德。以本性功德無不成果。成果功德。無非功德。莫不翻染。是故三說方為究竟。又初
【現代漢語翻譯】 現代漢語譯本：冥同真如（Ming tong zhen ru，與真如冥合）。不可分割，不可差異。然而它的功德確實存在，就像八功德水（Ba gong de shui，具有八種功德的水）一樣。雖然具有相同的濕性，但不能因為有八種功德，就將一池水分為八份。因此，它不同於有為法（You wei fa，有生滅變化的法）。然而，這八功德水無一不具備，所以它是真實存在的。應當明白其中的道理也是如此。有人說，依據《起信論》（Qi Xin Lun，大乘佛教論書），這些都是依據虛妄的染污，通過對立的方式來說明的。所以《起信論》中問道：『上面說真如的本體是平等的，遠離一切相狀，為什麼又說本體具有如此種種的功德？』回答說：『雖然確實有這些功德的意義，但沒有差別的相狀，平等地具有同一種味道，唯一是真如。』這是什麼意思呢？因為沒有分別，遠離分別的相狀，所以沒有二元對立。又以什麼意義來說明差別呢？因為是依據業識（Ye shi，由行為產生的意識）的生滅相來顯示的。這是如何顯示的呢？因為一切法本來唯心（Wei xin，一切法皆由心生），實際上沒有念頭。然而有虛妄的心不覺悟而生起念頭，見到各種境界，所以說是無明（Wu ming，對事物真相的迷惑）。心性不起作用，就是大智慧光明（Da zhi hui guang ming，偉大的智慧之光）的意義。如果心生起見解，就會有不見的相狀。心性遠離見解，就是遍照法界（Bian zhao fa jie，光明遍照整個法界）的意義。如果心有動搖，就不是真正的識知，沒有自性，不是永恒的，不是快樂的，不是自我的，不是清凈的，充滿熱惱衰敗，就是不自在。乃至具有超過恒河沙數般的虛妄染污的意義。針對這種意義，心性不動搖，就具有超過恒河沙數般的各種清凈功德的相狀顯現。如果心有生起，更看到前面的法是可以執著的，那就是有所欠缺。像這樣清凈法無量的功德，就是一心，不再有其他的念頭，所以是圓滿的，稱為法身如來之藏（Fa shen ru lai zang，佛的法身所包含的如來藏）。解釋說，因為差別就是沒有差別，所以從真如本體平等一味的層面來說。因為沒有差別就是差別，所以通過對立的方式來說明恒河沙數的功德。因為本體的對立沒有二元性，所以差別和沒有差別，都沒有障礙。又上面三種說法，都是同一種功德。因為本性功德沒有不成就果實的，成就的果實功德，沒有不是功德的，沒有不翻轉染污的，所以這三種說法才是究竟的。又是最初的。
【English Translation】 English version: Ming tong zhen ru (Ming tong zhen ru, merging with Suchness). It cannot be divided or differentiated. However, its merits are definitely present, just like the eight qualities of water (Ba gong de shui, water with eight merits). Although having the same wet nature, one cannot divide a pond of water into eight parts because of the eight merits. Therefore, it is different from conditioned dharmas (You wei fa, dharmas that arise and cease). However, all eight qualities of water are fully present, so it is truly existent. One should understand that the principle here is also the same. Someone says that according to the Awakening of Faith in the Mahayana (Qi Xin Lun, a Mahayana Buddhist treatise), these are all explained based on false defilements, through opposing methods. Therefore, the Awakening of Faith asks: 'Above it is said that the essence of Suchness is equal and devoid of all characteristics, why is it said that the essence has such various merits?' The answer is: 'Although there are indeed these meanings of merits, there are no characteristics of difference, equally having the same flavor, solely being Suchness.' What does this mean? Because there is no discrimination, being apart from the characteristics of discrimination, therefore there is no duality. And in what sense can difference be explained? Because it is shown based on the arising and ceasing characteristics of karma consciousness (Ye shi, consciousness arising from actions). How is this shown? Because all dharmas are originally only mind (Wei xin, all dharmas arise from the mind), in reality there are no thoughts. However, there is a false mind that is not enlightened and gives rise to thoughts, seeing various realms, therefore it is called ignorance (Wu ming, delusion about the true nature of things). The nature of mind not arising is the meaning of great wisdom and light (Da zhi hui guang ming, the light of great wisdom). If the mind gives rise to views, then there will be the characteristic of not seeing. The nature of mind being apart from views is the meaning of universally illuminating the dharma realm (Bian zhao fa jie, light universally illuminating the entire dharma realm). If the mind has movement, it is not true knowing, without self-nature, not permanent, not joyful, not self, not pure, full of heat and decay, which is not being at ease. Even having false defilements equal to countless sands of the Ganges River. In response to this meaning, the nature of mind not moving has the appearance of various pure merits equal to countless sands of the Ganges River. If the mind has arising, and further sees the preceding dharma as something to be grasped, then there is something lacking. Like this, the immeasurable merits of pure dharma are the one mind, no longer having other thoughts, therefore it is complete, called the Tathagata-garbha of the Dharmakaya (Fa shen ru lai zang, the Tathagata-garbha contained within the Dharmakaya of the Buddha). It is explained that because difference is non-difference, it is spoken from the level of the equal and single flavor of the essence of Suchness. Because non-difference is difference, the merits equal to the sands of the Ganges River are explained through opposition. Because the opposition of the essence has no duality, both difference and non-difference have no obstruction. Also, the above three statements are the same merit. Because the inherent merit has no non-fruition, the merit of the achieved fruit is all merit, and there is no non-reversal of defilement, therefore these three statements are ultimate. Also, it is the beginning.
約至得果佛性。次約自性住佛性。后約引。出佛性。此三俱在應得因中。如佛性論說。可知。第三克分齊者。此諸功德。于真如三大中。當相大攝。起信論云。體大者。真如平等不增減故。相大者。具足無漏性功德故。用大者。能成世間出世間善因果故。以此相大。要約妄染相違反對顯發說。是故經說如模中像。但因模㘭處像有埵現。因模培處像有㘭現。是故差別之像皆內模現。當知此中道理亦爾。妄染如模。性德如像相違相顯。此中通論真妄相依。各有四義。約妄中四義者。一依真無體義。二違真覆障義。三反自論他義。四順成覺分義。真中亦四義。一隨緣義。二不變義。三反顯義。四熏內義。此真妄中各由初義故。隨流作眾生。各由第二義故。自性常清凈。各由第三義故。具足性功德。各由第四義故。名為佛性作反緣因。又各由前三義故。名法身為眾生界。由總具四義故。名法身為涅槃界。此俱是對妄門。不說佛地。又在纏真如具此四義無障礙故。是故或有處說真如隨熏若生若滅。就初義也。或有處說真如本性清凈不生不滅。據第二義也。或有處說真如具足恒沙功德。就第三義說。或有處說真如是佛性為出世因。據第四義。是故諸說各當一理。互不相違。真如甚深。于茲驗矣。今此所辨恒沙性德。據第三義說。問
。若爾此功德云何得有。若在纏時。障故不現。不可為有。若出障時。無染可對。亦不可說有。答。正在纏時佛眼觀見纏內真如。不同妄染翻說凈德。問。既在纏有染有此凈德。豈不同彼因中計果。答。既各對妄相翻。即是相由緣起。既就緣說有。不同彼計。是故此有。亦不有有也。問。真如與染俱。翻染有為說凈功德。真如亦與凈法俱。亦應翻凈有為說染過失。答。不爾。以染法違真說有翻。故云若離若脫。凈法順真不說翻故云不離不脫。第四約相應者。謂此功德與法身體相應及自互相應。故云不離不脫也。此論略故。但說此二。起信論中有四。略無不脫。不增不減經具有五句。一不離。二不脫。三不斷。四不異。五不思議。一謂一一功德。與法身及諸功德。冥和不二。故云不離。二謂若是相違之法強不相離。即互相形脫。今此不爾故云不脫。又釋此諸功德各無齊限。不相舍脫。又釋此功德性脫諸染。非今新脫。故云不脫。三此諸功德。一一各通窮三際。應無斷盡。故云不斷。又此亦是不可斷法。故云也。四此功德法。各一即是一切。以無二體故。非如水乳。異法相和。故云不異。五雖無別異。而不礙恒沙。超過尋思。故云不思議。此別即無別。無別即別。故不可思也。第四業用者此恒沙功德法諸如來藏。在染位中
【現代漢語翻譯】 若有人問，『這些功德是如何存在的呢？』如果說它們在被煩惱纏縛時存在，因為有障礙的緣故，所以不顯現，因此不能說它們存在。如果說它們在脫離障礙時存在，因為沒有染污可以對應，也不能說它們存在。』 回答：『正當（真如）被煩惱纏縛時，佛以佛眼觀見纏縛之內的真如，不同於凡夫以虛妄的染污顛倒地說清凈的功德。』 問：『既然（真如）在被纏縛時，既有染污又有這些清凈的功德，豈不是和那些在因地中就預先計度果地的情況一樣嗎？』 答：『因為（真如和染污）各自對應虛妄的現象而互相翻轉，這就是相由緣起。既然就緣起而說有，就不同於那種預先計度。所以說（功德）存在，也不是說它本來就存在。』 問：『真如與染污在一起，翻轉染污而說清凈的功德，那麼真如也與清凈的法在一起，也應該翻轉清凈而說染污的過失。』 答：『不是這樣的。因為染污法違背真如，所以說有翻轉，因此說「若離若脫」。清凈法順應真如，所以不說翻轉，因此說「不離不脫」。』 第四，從相應的角度來說，這些功德與法身本體相應，以及功德之間互相相應，所以說「不離不脫」。這部論典比較簡略，只說了這兩種情況。《起信論》中有四種，省略了「不脫」。《不增不減經》具有五句：一、不離；二、不脫；三、不斷；四、不異；五、不思議。 一、「不離」是指每一項功德都與法身以及其他功德，冥合無二，所以說「不離」。二、「不脫」是指如果是互相違背的法勉強不相分離，就會互相排斥脫離。現在不是這樣，所以說「不脫」。又解釋說，這些功德各自沒有界限，不會互相捨棄脫離。又解釋說，這些功德的自性脫離各種染污，不是現在才新脫離的，所以說「不脫」。三、這些功德，每一項都通達窮盡三世，應該沒有斷絕窮盡的時候，所以說「不斷」。這也就是不可斷絕的法，所以也說「不斷」。四、這些功德法，每一項即是一切，因為沒有兩個本體的緣故，不像水和乳，是不同的法互相混合，所以說「不異」。五、雖然沒有差別，但是不妨礙恒河沙數般眾多，超過了尋思，所以說「不思議」。這種差別即是沒有差別，沒有差別即是差別，所以不可思議。 第四，從業用的角度來說，這些恒河沙數功德法，在諸如來藏（Tathagatagarbha，如來藏）處於染污位時
【English Translation】 If someone asks, 'How do these merits exist? If they exist when they are entangled by afflictions, they are not manifest because of the obstruction, so it cannot be said that they exist. If they exist when they are free from obstruction, it cannot be said that they exist because there is no defilement to contrast with.' The answer is: 'Even when (Tathata, 真如) is entangled by afflictions, the Buddha sees the True Thusness within the entanglement with the Buddha-eye, unlike ordinary people who falsely and defiledly speak of pure merits.' Question: 'Since (Tathata, 真如) has both defilements and these pure merits when it is entangled, isn't it the same as those who prematurely calculate the state of fruition in the causal stage?' Answer: 'Because (Tathata, 真如) and defilements each correspond to false phenomena and reverse each other, this is dependent origination. Since it is said to exist based on dependent origination, it is different from that kind of premature calculation. Therefore, it is said that (merit) exists, but it is not said that it originally exists.' Question: 'Tathata (真如) is with defilements, reversing defilements to speak of pure merits, then Tathata (真如) is also with pure dharmas, and should also reverse purity to speak of the faults of defilements.' Answer: 'It is not like that. Because defiled dharmas violate True Thusness, it is said that there is reversal, so it is said 'if separated or detached'. Pure dharmas accord with True Thusness, so it is not said that there is reversal, so it is said 'not separated, not detached'.' Fourth, from the perspective of correspondence, these merits correspond to the essence of the Dharmakaya (法身), and the merits correspond to each other, so it is said 'not separated, not detached'. This treatise is relatively brief, only mentioning these two situations. The Awakening of Faith in the Mahayana (起信論) has four, omitting 'not detached'. The Sutra of No Increase No Decrease (不增不減經) has five sentences: 1. Not separated; 2. Not detached; 3. Not continuous; 4. Not different; 5. Inconceivable. 1. 'Not separated' means that each merit is inseparably united with the Dharmakaya (法身) and other merits, so it is said 'not separated'. 2. 'Not detached' means that if mutually conflicting dharmas are forced not to separate, they will repel and detach from each other. It is not like this now, so it is said 'not detached'. It is also explained that these merits each have no limits and will not abandon or detach from each other. It is also explained that the nature of these merits is detached from all defilements, not newly detached now, so it is said 'not detached'. 3. These merits, each one penetrates and exhausts the three times, and should not have a time of cessation and exhaustion, so it is said 'not continuous'. This is also an unbreakable dharma, so it is also said 'not continuous'. 4. These merit dharmas, each one is all, because there are not two entities, unlike water and milk, which are different dharmas mixed together, so it is said 'not different'. 5. Although there is no difference, it does not hinder the countless sands of the Ganges, exceeding contemplation, so it is said 'inconceivable'. This difference is no difference, and no difference is difference, so it is inconceivable. Fourth, from the perspective of function, these countless merits and dharmas, when the Tathagatagarbha (如來藏) is in the defiled state
內熏眾生。令厭生死樂求涅槃。此是真如四義中第四也。勝鬘經云。世尊。若無如來藏者。不得厭苦樂求涅槃。寶性論引此文釋云。略說佛性清凈正因。于不定聚眾生能作二種業。一見世間種種諸苦。厭諸苦故。生心欲離心。二見涅槃樂。求希寂樂。故生求心。乃至廣說。起信論云。真如體相熏習者。從無始世來。具無漏法。備不思議業。作境界之性。依此二義恒常熏習。以有力故。能令眾生厭生死苦樂求涅槃。自信己身有真如法。故發心修行。次復有問答釋疑。廣如彼說。又涅槃經云。一闡提人。雖斷善根。以佛性力故。令未來善根還生。如是等文。誠證非一。第五攝果者。恒沙功德。就隱時如來藏說。總是因位。名性功德。若就顯時。總是果位。名為法身。由在因時形染說故。至果位時。名為解脫德。由約本覺等說故。至佛果位時。得有般若德。由約能持修生果說。故至佛果。得有法身德。以此三德略攝佛果。是故凡位應得因中皆已具有。故名佛法也。恒沙性德。略述如是。余如別說二喻說中。有二喻。一燈明破闇。喻智德也。二寶珠德除貧。喻福德也。又通釋。二喻齊舉。各有三義。一光。二色。三形。體同燈熱也。不相離故。互不相脫故。三舍利弗下。法閤中。先總釋。謂依梵本云。法身不離諸佛法。不脫智
【現代漢語翻譯】 現代漢語譯本 內熏眾生，令厭離生死之苦，欣樂追求涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。這是真如四義中的第四個含義。勝鬘經中說：『世尊，如果沒有如來藏（Tathagatagarbha，指一切眾生皆具的成佛可能性），眾生就不會厭惡痛苦，欣樂追求涅槃。』寶性論引用此文解釋說：『簡略地說，佛性（Buddha-nature，指成佛的內在根據）是清凈和正因。對於不定聚的眾生，能夠產生兩種作用：一是見到世間種種痛苦，厭惡這些痛苦，因此生起想要脫離痛苦的心；二是見到涅槃的快樂，欣樂追求寂靜的快樂，因此生起追求的心。』乃至廣說。起信論中說：『真如體相的熏習，是從無始以來就具備無漏之法，具備不可思議的業，作為境界的性質。依靠這兩種含義，恒常熏習。因為有力量的緣故，能夠使眾生厭惡生死之苦，欣樂追求涅槃，相信自己身中具有真如之法，因此發心修行。』其次還有問答解釋疑惑，詳細內容如彼論所說。又涅槃經中說：『一闡提（Icchantika，指斷滅善根的人）人，雖然斷滅了善根，因為佛性的力量，使未來善根還能夠生起。』像這樣的經文，確實可以作為證明，不止一例。第五是攝果，恒河沙數般的功德，就隱沒時的如來藏來說，總是在因位，名為性功德。如果就顯現時來說，總是在果位，名為法身（Dharmakaya，指佛的法性之身）。因為在因位時，被染污所覆蓋，所以到了果位時，名為解脫德。因為是依據本覺等來說的緣故，到了佛果位時，就有了般若德（Prajna，指智慧）。因為是依據能夠持有修生之果來說的緣故，到了佛果，就有了法身德。用這三種德來概括佛果。因此，凡夫位應該得到的，在因中都已經具有了，所以名為佛法。恒河沙數般的性德，簡略敘述如上。其餘內容如別說二喻說中。有兩個比喻，一是燈明破除黑暗，比喻智德；二是寶珠的功德去除貧窮，比喻福德。又通釋，兩個比喻一起舉出，各有三種含義：一是光，二是色，三是形。本體與燈的熱量相同，因為不相離的緣故，互相不脫離的緣故。三、舍利弗（Sariputra，佛陀十大弟子之一）以下，法閤中，先總釋，意思是依據梵文字所說，法身不離諸佛法，不脫離智慧。
【English Translation】 English version Internally influencing sentient beings, causing them to be weary of the suffering of birth and death and to joyfully seek Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). This is the fourth meaning of the four meanings of True Thusness. The Srimala Sutra says: 'World Honored One, if there were no Tathagatagarbha (Tathagatagarbha, referring to the potential for Buddhahood inherent in all beings), beings would not be weary of suffering and joyfully seek Nirvana.' The Ratnagotravibhaga quotes this passage to explain: 'Briefly speaking, Buddha-nature (Buddha-nature, referring to the inherent basis for attaining Buddhahood) is pure and the right cause. For beings of uncertain destiny, it can produce two kinds of actions: first, seeing the various sufferings of the world, they are weary of these sufferings, and therefore give rise to a mind that wants to escape suffering; second, seeing the joy of Nirvana, they joyfully seek the joy of tranquility, and therefore give rise to a seeking mind.' And so on. The Awakening of Faith says: 'The perfuming of the substance and characteristics of True Thusness, from beginningless time, possesses the Dharma of non-outflow, possesses inconceivable karma, and acts as the nature of the realm. Relying on these two meanings, it constantly perfumes. Because of its power, it can cause beings to be weary of the suffering of birth and death and to joyfully seek Nirvana, believing that they possess the Dharma of True Thusness within themselves, and therefore generate the mind to cultivate.' Secondly, there are questions and answers to explain doubts, the details of which are as described in that treatise. Furthermore, the Nirvana Sutra says: 'Icchantikas (Icchantika, referring to those who have severed their roots of goodness), although they have severed their roots of goodness, because of the power of Buddha-nature, can still cause future roots of goodness to arise.' Such sutra passages can indeed serve as proof, and there is more than one example. Fifth is the inclusion of the fruit, the merits like the sands of the Ganges, in terms of the Tathagatagarbha when it is hidden, are always in the causal stage, called nature-merit. If in terms of when it is manifest, it is always in the fruit stage, called Dharmakaya (Dharmakaya, referring to the Dharma-nature body of the Buddha). Because in the causal stage, it is covered by defilements, so when it reaches the fruit stage, it is called liberation-virtue. Because it is based on original enlightenment and so on, when it reaches the Buddha-fruit stage, there is Prajna-virtue (Prajna, referring to wisdom). Because it is based on the ability to hold the fruit of cultivation, when it reaches the Buddha-fruit, there is Dharmakaya-virtue. These three virtues summarize the Buddha-fruit. Therefore, what the ordinary position should obtain is already possessed in the cause, so it is called the Buddha-Dharma. The nature-merits like the sands of the Ganges are briefly described above. The rest is as in the separate explanation of the two metaphors. There are two metaphors, one is that the light of a lamp breaks through darkness, which is a metaphor for wisdom-virtue; the other is that the virtue of a jewel removes poverty, which is a metaphor for blessing-virtue. Also, a general explanation, the two metaphors are mentioned together, each with three meanings: one is light, two is color, and three is shape. The substance is the same as the heat of the lamp, because they are inseparable, because they do not separate from each other. 3. Sariputra (Sariputra, one of the ten great disciples of the Buddha) below, in the Dharma combination, first a general explanation, meaning according to the Sanskrit text, the Dharmakaya does not depart from the Buddha-Dharma, does not separate from wisdom.
功德。此有二義。一明恒沙佛法。與法身不相離故。二明法身但脫諸障。不脫智德。又釋。以此功德等。離所取相。非離法身。故云不離。二脫能取執。非脫於法身。故云不脫。余同前釋。次言所謂下。別顯恒沙凈德大智慧光明義等。以對恒沙染法。況恒沙功德也。釋初頌竟。二複次下。引勝鬘經釋第二頌二。先標二藏空智者。境智合標也。二何等下釋中。先釋空藏有三義。一謂如來藏與妄染俱。不為所染。故云名為空。以真妄不相到故。如迷木杌。謂以為鬼。即依木之鬼。不到如木。以見鬼者不見木故。鬼依之木。不至於鬼。以見木者不見鬼故。若離者。顯鬼木體相全離。而恒不相到。若脫者。以鬼是虛妄不同木故。鬼脫于木。以木實真不同鬼故。木脫于鬼。此之離脫。本性法爾。依是道理。勝鬘經云。煩惱不觸心。心不觸煩惱。云何不觸法。而當有染心。是故要對妄法。方有空義。起信論云。若離妄心。實無可空。二以如來藏隨妄染時。隱自實體。故名為空。此是自體空也。三以如來藏隨緣義。成諸煩惱。煩惱即是如來藏中空義。是故起信論云。無明之相。不離覺性。非可壞。非不可壞。無行經云。若人慾成佛。勿壞於貪慾等。又入法界體性經云。佛言。文殊師利。汝云何為初行男子女人說法。文殊師利言。世尊
【現代漢語翻譯】 現代漢語譯本 功德（Gongde，merit）。這裡有兩種含義。一是說明恒河沙數般的佛法，與法身（Dharmakaya，the body of the Dharma）不可分離。二是說明法身只是脫離了各種障礙，但沒有脫離智慧功德。另一種解釋是，憑藉這些功德等，遠離了所取之相，但並非脫離法身，所以說『不可分離』。二是脫離能取之執，但並非脫離法身，所以說『沒有脫離』。其餘的與前面的解釋相同。接下來所說的『所謂』，是分別顯示恒河沙數般的清凈功德、大智慧光明等的含義，以此來對應恒河沙數般的染污之法，更何況是恒河沙數般的功德呢。第一頌解釋完畢。第二『複次』以下，引用《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）來解釋第二頌。首先標明二藏空智，這是境與智的結合標示。第二『何等』以下進行解釋，先解釋空藏有三種含義。一是說如來藏（Tathāgatagarbha，the womb of the Tathagata）與虛妄染污同時存在，但不會被染污，所以稱為『空』。因為真與妄不會相互到達，就像迷惑于木樁，認為它是鬼。依附於木頭的鬼，不會到達如木頭的狀態，因為見到鬼的人就見不到木頭。鬼所依附的木頭，不會變成鬼，因為見到木頭的人就見不到鬼。如果說是『離』，就表明鬼與木頭的體相完全分離，並且始終不會相互到達。如果說是『脫』，因為鬼是虛妄的，與木頭不同，所以鬼脫離了木頭。因為木頭是真實的，與鬼不同，所以木頭脫離了鬼。這種分離和脫離，是本性如此。依據這個道理，《勝鬘經》說：『煩惱不觸及心，心不觸及煩惱。如果是不觸及的法，怎麼會有染污的心呢？』因此，一定要針對虛妄之法，才會有空的含義。《起信論》（Awakening of Faith in the Mahayana）說：『如果脫離了妄心，實際上沒有什麼可以空掉的。』二是說如來藏隨著虛妄染污時，隱藏了自己的實體，所以稱為『空』。這是自體空。三是說如來藏隨著因緣義，成就各種煩惱，煩惱就是如來藏中的空義。所以《起信論》說：『無明之相，不離覺性，不可破壞，也不可不破壞。』《無行經》（Vimalakīrti Sūtra）說：『如果有人想成佛，不要破壞貪慾等。』又《入法界體性經》（Gaṇḍavyūha Sūtra）說：『佛說：文殊師利（Mañjuśrī），你如何為初發心的男子女人說法？文殊師利說：世尊』
【English Translation】 English version Merit (Gongde). There are two meanings here. First, it explains that the countless Buddha-dharmas are inseparable from the Dharmakaya (the body of the Dharma). Second, it explains that the Dharmakaya only sheds various obstacles but does not shed the merits of wisdom. Another explanation is that, with these merits, one is separated from the aspect of what is taken, but not separated from the Dharmakaya, so it is said to be 'inseparable.' Second, it sheds the attachment to what can be taken, but not from the Dharmakaya, so it is said to be 'not shed.' The rest is the same as the previous explanation. What is said next, 'so-called,' separately reveals the meaning of countless pure merits, great wisdom, and light, etc., to correspond to countless defiled dharmas, let alone countless merits. The explanation of the first verse is completed. The second 'furthermore' below quotes the Śrīmālādevī Siṃhanāda Sūtra to explain the second verse. First, it marks the two treasuries of emptiness and wisdom, which is a combined indication of the object and wisdom. The second 'what' below explains, first explaining that the empty treasury has three meanings. First, it says that the Tathāgatagarbha (the womb of the Tathagata) exists simultaneously with false defilements but is not defiled, so it is called 'empty.' Because truth and falsehood do not reach each other, like being confused by a wooden stake, thinking it is a ghost. The ghost attached to the wood does not reach the state of being like wood, because the person who sees the ghost does not see the wood. The wood that the ghost relies on does not become a ghost, because the person who sees the wood does not see the ghost. If it is said to be 'separated,' it shows that the substance and appearance of the ghost and the wood are completely separated and never reach each other. If it is said to be 'shed,' because the ghost is false and different from the wood, the ghost sheds the wood. Because the wood is real and different from the ghost, the wood sheds the ghost. This separation and shedding are inherently natural. According to this principle, the Śrīmālādevī Siṃhanāda Sūtra says: 'Afflictions do not touch the mind, and the mind does not touch afflictions. If it is a dharma that is not touched, how can there be a defiled mind?' Therefore, there must be a focus on false dharmas for there to be a meaning of emptiness. The Awakening of Faith in the Mahayana says: 'If one is separated from the false mind, there is actually nothing that can be emptied.' Second, it says that when the Tathāgatagarbha follows false defilements, it hides its own substance, so it is called 'empty.' This is self-emptiness. Third, it says that the Tathāgatagarbha follows the meaning of conditions and accomplishes various afflictions, and afflictions are the meaning of emptiness in the Tathāgatagarbha. Therefore, the Awakening of Faith in the Mahayana says: 'The aspect of ignorance is inseparable from the nature of awareness, neither destructible nor indestructible.' The Vimalakīrti Sūtra says: 'If someone wants to become a Buddha, do not destroy greed, etc.' Also, the Gaṇḍavyūha Sūtra says: 'The Buddha said: Mañjuśrī, how do you preach to men and women who have just begun to develop the aspiration for enlightenment? Mañjuśrī said: World Honored One'
。我于諸善男子善女人。所教發我見。即是為其說法。世尊。我不滅貪慾諸患而為說法。所以者何。此等諸法本性無生無滅故。世尊。若能滅實際。即能滅我見所生際。乃至廣說。此等聖法教。同明煩惱依真即空。故同真如也。二不空藏中亦有三義。一有自體故。不同妄法無體。二具恒沙功德故。不同恒沙過患。起信論云。不空者。以有自體。具無漏功德故。三體相二大冥和不二故。不同妄法自性差別。起信論云。亦無有相可取。以離念境界。唯證相應故。不離等如前釋。可知。釋相應門竟。第十釋不作義利中有四。初徴起。二立頌。三解釋。四攝頌。就立頌中。初二句法說。明在纏闕用。后四句喻說。顯實有未現。就釋中二。先問。后答。問意云。既眾生位中法身即與佛果功德相應。何故不起。佛果業用。既無起用。如何得知有彼佛法。二應知下答。謂如蓮未開。非是無蓮等。文中有九。前八具障。后一闕因。是故此雖未起業用。是有決定。又此九所喻法身。有其二門。一通九喻示法身德。二別分九喻。各喻法身一德。一蓮華未開喻。喻法身正行德。為諸邪惡見覆故不現。謂五見乖理。俱名惡見。二真金墮糞喻。喻法身真德。為邪覺觀不正思惟之所污故。三修羅蝕月喻。喻法身大我德。為虛妄我慢所隱藏故。四池水
【現代漢語翻譯】 現代漢語譯本 對於那些我所教導、生起我見（認為有一個『我』的錯誤觀念）的善男子善女人，我就是在為他們說法。世尊，我不是在滅除貪慾等煩惱之後才為他們說法，這是因為這些法（指貪慾等煩惱）的本性本來就是不生不滅的。世尊，如果能夠滅除實際（事物真實不虛的體性），就能滅除因我見而產生的種種現象，乃至更廣泛地說，這些聖法教導，共同闡明煩惱的根源在於執著于『真』，而實際上『真』也是空性的，所以與真如（事物的真實如是之體性）相同。 『不空藏』中也有三重含義：一是具有自體（自身不變的體性），不同於虛妄之法沒有自體；二是具足如恒河沙數般無量的功德，不同於恒河沙數般的過患。《起信論》說：『不空，是因為具有自體，具足無漏功德的緣故。』三是本體和現象這兩大方面完全融合，沒有差別，不同於虛妄之法自性上存在差別。《起信論》說：『也沒有任何相狀可以執取，因為已經遠離了妄念的境界，只有通過證悟才能相應。』『不離』等含義如前文解釋，可以理解。解釋相應門完畢。 第十是解釋『不作義利』，其中有四個部分：首先是提問，然後是立頌，接著是解釋，最後是總結。在立頌部分，前兩句是法說，說明法身在被煩惱纏縛時缺乏作用；后四句是比喻，顯示法身實際上存在，只是沒有顯現。在解釋部分，分為兩部分：先是提問，然後是回答。提問的意思是：既然眾生位的法身已經與佛果的功德相應，為什麼不起作用，展現佛果的業用？既然沒有起作用，如何得知有佛法存在？ 『二應知下答』是回答，意思是說，就像蓮花未開放，並非是沒有蓮花等等。文中包含九個比喻，前八個比喻是障礙，后一個比喻是缺乏因緣。因此，雖然法身沒有展現業用，但它確實存在。此外，這九個比喻所比喻的法身，有兩個方面：一是通過九個比喻共同展示法身的功德，二是分別用九個比喻，各自比喻法身的一種功德。一是蓮花未開放的比喻，比喻法身的正行德，因為被各種邪惡的見解所覆蓋，所以沒有顯現。所謂的五見（身見、邊見、邪見、見取見、戒禁取見）都違背真理，都可以稱為惡見。二是真金掉進糞便的比喻，比喻法身的真德，因為被邪惡的覺觀和不正的思惟所污染。三是修羅（Asura，一種神道生物）吞食月亮的比喻，比喻法身的大我德，因為被虛妄的我慢所隱藏。四是池水...
【English Translation】 English version Regarding those good men and good women whom I teach and who develop 'self-view' (the mistaken notion of a permanent 'I'), I am speaking Dharma to them. World-Honored One (世尊, Shìzūn), I do not speak Dharma only after eliminating afflictions such as greed; this is because the nature of these dharmas (referring to afflictions like greed) is originally neither arising nor ceasing. World-Honored One, if one could eliminate 'actuality' (實際, shíjì, the true and unchanging nature of things), one could eliminate the phenomena arising from self-view, and so on, extensively speaking. These sacred Dharma teachings commonly elucidate that the root of afflictions lies in attachment to 'truth,' while in reality, 'truth' is also emptiness, thus being identical to Suchness (真如, Zhēnrú, the true nature of things as they are). The 'Inexhaustible Treasury' (不空藏, Bùkōngzàng) also has three meanings: First, it possesses its own essence (自體, zìtǐ, inherent unchanging nature), unlike illusory dharmas that have no essence. Second, it is endowed with merits as numerous as the sands of the Ganges River, unlike faults as numerous as the sands of the Ganges River. The Awakening of Faith says: 'Inexhaustible, because it possesses its own essence and is endowed with undefiled merits.' Third, the essence and phenomena are completely merged and non-dual, unlike illusory dharmas that have differences in their nature. The Awakening of Faith says: 'There is also no characteristic to be grasped, because it is beyond the realm of thought, only corresponding through realization.' 'Not separate,' etc., has been explained previously and can be understood. The explanation of the corresponding gate is complete. Tenth is the explanation of 'non-action of benefit,' which has four parts: First, raising the question; then, establishing the verse; next, explaining; and finally, summarizing. In the verse-establishing part, the first two lines are Dharma-speaking, explaining that the Dharmakaya (法身, Fǎshēn, the body of the Dharma) lacks function when bound by afflictions; the last four lines are metaphors, showing that the Dharmakaya actually exists but is not manifest. In the explanation part, it is divided into two parts: first, the question; then, the answer. The meaning of the question is: Since the Dharmakaya in the position of sentient beings is already corresponding to the merits of the Buddha-fruit, why does it not function and manifest the activities of the Buddha-fruit? Since it does not function, how can we know that the Buddha-Dharma exists? 'The second, 'knowing and answering below,' is the answer, meaning that just like a lotus flower that has not yet bloomed, it is not that there is no lotus flower, and so on. The text contains nine metaphors, the first eight metaphors are obstacles, and the last metaphor is the lack of conditions. Therefore, although the Dharmakaya has not manifested its activities, it certainly exists. In addition, the Dharmakaya that these nine metaphors represent has two aspects: First, through the nine metaphors, the merits of the Dharmakaya are jointly displayed; second, the nine metaphors are used separately, each metaphor representing one merit of the Dharmakaya. First, the metaphor of the lotus flower that has not yet bloomed, which is a metaphor for the righteous conduct merit of the Dharmakaya, because it is covered by various evil views, so it is not manifested. The so-called five views (self-view, extreme view, wrong view, view of holding to views, view of holding to precepts) all violate the truth and can be called evil views. Second, the metaphor of pure gold falling into feces, which is a metaphor for the true merit of the Dharmakaya, because it is polluted by evil perceptions and incorrect thoughts. Third, the metaphor of the Asura (修羅, Xiūluó, a type of divine being) devouring the moon, which is a metaphor for the great self-merit of the Dharmakaya, because it is hidden by false arrogance. Fourth, the pond water...
混濁喻。喻法身大定德。為貪慾混濁。定水不清故。五泥污金山喻。喻法身大悲德。為瞋恚眾生所違害故。六云蔽虛空喻。喻法身空慧德。為愚癡云所蔽障故。七日未出現喻。喻法身本覺德。為根本無明習氣覆故。八世界未成喻。喻法身種姓德。在六處空聚未生芽故。寶性論云。真如性如六根聚。經中說如是六根。從無始世來。畢竟究竟諸法體故。無上依經亦有此文。並以真如為體。若瑜伽六處殊勝等。約有為性說。不同此教。九空云無雨喻。喻法身闕德義。以闕了因。故云相違緣現前。謂不得正順修行之因。但有無明等諸煩惱。故云也。又釋。此亦總結諸惑覆障也。由前九種因緣故。雖實有彼相應佛法。而不得起用。二重頌者。令義明瞭故。易記持故。初三句。明法身在纏。不得起用。有喻有法。略舉初二喻。余皆等之下一句。明反此出纏。便起大用。釋不作義利門竟。第十一釋作義利中亦三徴頌釋。頌中有六偈。分二。初三頌半。明出障故能益生。后二頌半。明具德故能益生。就前中初二頌。先明出障。后一頌半。正明益生。就前中亦二。初一頌半明喻說。說出障。牒前在纏諸喻。皆明出也。初定水澄清喻。二大行華開喻。三堅慈出穢喻。四空慧除障喻。五我得具德喻。下半法說。合前五種功德。故云。離欲解脫
【現代漢語翻譯】 現代漢語譯本 混濁之喻。比喻法身大定之德。因為貪慾而混濁，禪定之水不清澈的緣故。 五泥污金山之喻。比喻法身大悲之德。因為被瞋恚的眾生所違背損害的緣故。 六云蔽虛空之喻。比喻法身空慧之德。因為被愚癡的云所遮蔽障礙的緣故。 七日未出現之喻。比喻法身本覺之德。因為被根本無明的習氣所覆蓋的緣故。 八世界未成之喻。比喻法身種姓之德。在六處空聚中，沒有生出萌芽的緣故。《寶性論》說：『真如的體性就像六根的聚合。』經中這樣說六根，是因為從無始以來，畢竟究竟諸法的本體。』《無上依經》也有這段文字，並且以真如為本體。如果瑜伽的六處殊勝等，是就『有為』的體性來說，與此教義不同。 九空云無雨之喻。比喻法身缺少功德的意義。因為缺少了『了因』，所以說『相違緣』現前，指的是沒有得到正順修行的因，只有無明等各種煩惱的緣故。又解釋說，這也是總結各種迷惑的覆蓋和障礙。由於前面九種因緣的緣故，即使實際上有與佛法相應的功德，也不能夠發揮作用。 第二重頌，是爲了使意義更加明瞭，也容易記憶和掌握。開始的三句，說明法身被纏縛，不能夠發揮作用。有比喻也有佛法，這裡簡略地舉出最初的兩個比喻，其餘的都可以類推。下一句，說明相反地，脫離了纏縛，就能夠發揮巨大的作用。解釋不作義利門完畢。 第十一，解釋『作義利』，其中也分為三個部分：提問、偈頌、解釋。偈頌中有六個偈子，分為兩部分。最初的三頌半，說明脫離了障礙，所以能夠利益眾生。後面的兩頌半，說明具備了功德，所以能夠利益眾生。在前面的部分中，又分為兩個部分。最初的一頌半，用比喻來說明脫離了障礙。引用前面被纏縛的各種比喻，都是爲了說明脫離了纏縛。最初是禪定之水澄清的比喻，第二是大行之花開放的比喻，第三是堅固的慈悲從污穢中顯現的比喻，第四是空性的智慧去除障礙的比喻，第五是我得到了具足功德的比喻。下面的半頌，用佛法來說明，綜合了前面五種功德，所以說，脫離了貪慾而得到解脫。
【English Translation】 English version The metaphor of turbidity. It is a metaphor for the virtue of the Dharmakāya's great samādhi (deep meditative absorption). Because of greed and desire, it is turbid, and the water of samādhi is not clear. The metaphor of the five muds staining the golden mountain. It is a metaphor for the virtue of the Dharmakāya's great compassion. Because it is violated and harmed by sentient beings filled with anger and hatred. The metaphor of clouds obscuring the empty sky. It is a metaphor for the virtue of the Dharmakāya's wisdom of emptiness. Because it is obscured and obstructed by the clouds of ignorance. The metaphor of the sun not yet appearing. It is a metaphor for the virtue of the Dharmakāya's original enlightenment. Because it is covered by the habitual tendencies of fundamental ignorance. The metaphor of the world not yet formed. It is a metaphor for the virtue of the Dharmakāya's lineage. Because in the aggregation of the six empty places (six sense bases - eyes, ears, nose, tongue, body, and mind), sprouts have not yet arisen. The Ratnagotravibhāga (Treatise on the Jewel Nature) says: 'The nature of Suchness (Tathāgatagarbha) is like the aggregation of the six sense bases.' The sutras speak of these six sense bases in this way because they are, from beginningless time, ultimately the essence of all dharmas (phenomena). The Anuttarāśrayasūtra (The Scripture on the Supreme Reliance) also contains this passage, and takes Suchness as its essence. If the six superior places of Yoga, etc., are spoken of in terms of conditioned nature (saṃskṛta), they are different from this teaching. The metaphor of empty clouds without rain. It is a metaphor for the meaning of the Dharmakāya lacking virtue. Because it lacks the 'causal condition' (hetu-pratyaya), it is said that 'opposing conditions' appear, referring to not obtaining the cause of proper and conducive practice, but only having ignorance and other afflictions. It is also explained that this is a summary of the obscurations and hindrances of various delusions. Due to the preceding nine causes and conditions, even though there are actually corresponding Buddha-dharmas (Buddha's teachings), they cannot function. The second repetition of the verses is to make the meaning clearer and easier to remember and grasp. The first three lines explain that the Dharmakāya is bound and cannot function. There are metaphors and also the Dharma (teachings); here, the first two metaphors are briefly mentioned, and the rest can be inferred by analogy. The next line explains that, conversely, by escaping from bondage, it can exert great function. The explanation of the 'non-beneficial action' gate is complete. Eleventh, explaining 'beneficial action,' which is also divided into three parts: question, verses, and explanation. There are six verses in the verses, divided into two parts. The first three and a half verses explain that by escaping from obstacles, one can benefit sentient beings. The latter two and a half verses explain that by possessing virtues, one can benefit sentient beings. In the preceding part, it is again divided into two parts. The first one and a half verses use metaphors to explain escaping from obstacles. Quoting the various metaphors of being bound earlier, all are to explain escaping from bondage. The first is the metaphor of the water of samādhi becoming clear, the second is the metaphor of the flowers of great practice blooming, the third is the metaphor of steadfast compassion emerging from defilement, the fourth is the metaphor of the wisdom of emptiness removing obstacles, and the fifth is the metaphor of my obtaining complete virtues. The following half-verse uses the Dharma to explain, synthesizing the preceding five virtues, so it is said that by escaping from greed and desire, one obtains liberation.
時。功德亦如是也。就益生中。初一頌舉喻顯用。上半明智舒光照世益。二福地生物善苗益。三德海出其聖寶益。此後二喻。前文所無也。下半以法合前三益。謂令眾生從諸有處得解脫時。亦由三事。一智破障。二善根增。三證聖果。上來出障益生竟。二了知下。明具德故益生中亦二。先兩頌明具德。後半頌明益生。前中明具三德。一悲智相導德。二心云遍空德。三定持住法德。初中了知諸有性者。明大智明瞭。知三有空寂而不染也。言而起大悲者。明大悲不捨眾生故。還入諸有中以攝他也。言若盡不盡皆無所著者。以智了空。故不著不盡也。起悲攝他。故不著盡也。以約境既無二故。唯一無礙境。約行悲智無二故。唯一無住行。維摩經中盡無盡法門。會釋可知。云佛心下二句。明心云遍空德。以于諸有若盡若不盡既皆不著。何處住耶。謂住實際空處。以無障礙故。明佛為生說法之心。猶如大云。此應住于諸有之處。然于諸有徹無實際。是故現身在三有中。即是安住于實際處。如置草等於波上。即著於水中。初不離水。常現波上。佛亦如是。下起涅槃。現身生死。八相化用。亦是法身也。常住法身。恒起作用。佛無分二。思之可見。三定持住法德。由無量三昧門得法相應故。由無量陀羅尼持法不失故。是故方乃為諸眾
【現代漢語翻譯】 這時，功德也是這樣。在利益眾生之中，最初一頌用比喻來顯示作用。上半部分說明智慧舒展光明照耀世間，利益眾生。第二，福田滋養生物，增長善苗，利益眾生。第三，功德如海，產生聖寶，利益眾生。這之後的兩個比喻，是前文所沒有的。下半部分用佛法來對應前面的三種利益，說的是使眾生從各種存在之處得到解脫時，也是由於三件事：一，智慧破除障礙；二，善根增長；三，證得聖果。上面是闡述破除障礙，利益眾生完畢。第二，『了知』以下，說明具備功德所以利益眾生，也分為兩部分。先用兩頌說明具備功德，後用半頌說明利益眾生。前面說明具備三種功德：一，悲智相互引導的功德；二，心如雲彩遍佈虛空的功德；三，以禪定保持住佛法的功德。最初，『了知諸有性者』，說明大智慧明瞭，知道三有（sanyou，指欲界、色界、無色界）空寂而不被污染。『言而起大悲者』，說明大悲心不捨棄眾生，所以又回到各種存在之中來攝受他們。『若盡不盡皆無所著者』，因為用智慧了達空性，所以不執著于不盡；生起悲心來攝受他人，所以不執著於盡。因為就境界來說沒有二元對立，所以是唯一無礙的境界；就修行來說悲智沒有二元對立，所以是唯一無住的修行。《維摩經》（Vimalakirti Sutra）中關於盡與不盡的法門，可以參考理解。『云佛心』以下兩句，說明心如雲彩遍佈虛空的功德。因為對於各種存在，無論是盡還是不盡，都已經不執著，那麼住在哪裡呢？說是住在實際的空性之處。因為沒有障礙的緣故，說明佛為眾生說法的心，就像廣大的雲彩。這應該住在各種存在之處，然而對於各種存在徹底沒有實際的執著，所以顯現身在三有之中，就是安住在實際之處，就像把草放在波浪上，實際上是依附於水中，始終沒有離開水面，經常顯現在波浪之上。佛也是這樣，從涅槃中，顯現身於生死輪迴，八相成道（baxiang chengdao，指佛陀一生中的八個重要階段），也是法身（Dharmakaya）。常住於法身，恒常生起作用，佛沒有分別。仔細思考就可以明白。第三，以禪定保持住佛法的功德。由於從無量的三昧（samādhi）門得到與佛法相應的智慧，由於無量的陀羅尼（dhāraṇī）保持佛法不失，所以才能夠為眾生...
【English Translation】 At this time, merit is also like this. Among benefiting beings, the first verse uses a metaphor to show the function. The first half explains that wisdom spreads light to illuminate the world, benefiting beings. Second, the field of merit nourishes living beings, increasing good seeds, benefiting beings. Third, merit is like an ocean, producing sacred treasures, benefiting beings. The two metaphors after this were not in the previous text. The second half uses the Dharma to correspond to the previous three benefits, saying that when sentient beings are liberated from all places of existence, it is also due to three things: first, wisdom breaks through obstacles; second, the roots of goodness increase; third, attaining the holy fruit. The above is the explanation of breaking through obstacles and benefiting beings. Second, 'Knowing' below, explains that possessing merit therefore benefits beings, also divided into two parts. First, two verses explain possessing merit, and the latter half verse explains benefiting beings. The former explains possessing three merits: first, the merit of compassion and wisdom guiding each other; second, the merit of the mind like clouds pervading the sky; third, the merit of maintaining the Dharma with samādhi. Initially, 'Knowing the nature of all existences', explains that great wisdom is clear, knowing that the three realms of existence (sanyou, referring to the desire realm, form realm, and formless realm) are empty and not contaminated. 'Speaking and arousing great compassion', explains that great compassion does not abandon sentient beings, so it returns to all kinds of existence to gather them. 'If exhausted or unexhausted, there is no attachment', because using wisdom to understand emptiness, therefore not clinging to unexhausted; arousing compassion to gather others, therefore not clinging to exhausted. Because in terms of realm there is no duality, therefore it is the only unobstructed realm; in terms of practice, compassion and wisdom are not dual, therefore it is the only non-abiding practice. The Dharma gate of exhaustion and non-exhaustion in the Vimalakirti Sutra can be referred to for understanding. The two sentences 'Cloud Buddha mind' below explain the merit of the mind like clouds pervading the sky. Because for all kinds of existence, whether exhausted or unexhausted, there is no attachment, then where does one dwell? It is said to dwell in the actual place of emptiness. Because there is no obstacle, it explains that the Buddha's mind for speaking Dharma for sentient beings is like vast clouds. This should dwell in all places of existence, but for all kinds of existence there is absolutely no actual attachment, so appearing in the three realms of existence is dwelling in the actual place, just like placing grass on waves, it actually depends on the water, never leaving the water surface, often appearing on the waves. The Buddha is also like this, from Nirvana, appearing in the cycle of birth and death, the eight aspects of enlightenment (baxiang chengdao, referring to the eight important stages in the life of the Buddha), is also the Dharmakaya. Constantly dwelling in the Dharmakaya, constantly arising function, the Buddha has no distinction. Careful thought can make it clear. Third, the merit of maintaining the Dharma with samādhi. Because from the immeasurable samādhi gates, one obtains wisdom corresponding to the Dharma, because the immeasurable dhāraṇī maintains the Dharma without loss, therefore one can for all beings...
生注大法雨。前門中如雲無雨者。未出障故。世間雲雨有四義。一起云。二遍空。三含水。四注雨。今爾。佛亦具斯四義。如次四句可知。下半明益生。但世間雨下。有二種益。一滅炎熱。二生長苗稼。法雨亦二。滅惑生德。今但約生德。故云一切諸善苗等。未有者令生。已生者令長。皆用法雨。是故成於大義利益。三釋中文有三。一總反前。謂前門在纏。故無利用。今此出障。故有大益。二應知下。明具智斷勝德。于中二。先斷德究竟。障無不盡故。釋前出障。后成就等。明智德圓滿。德無不熟故。釋后具德。三證斯下。以法成益釋前二位益生。于中二。先成自益。后成他益。前中二句。初證法成人益。亦成大菩提益。故云證斯乃至等覺。二于常下。受用法樂益。亦是得大涅槃益。于涅槃界中。具四勝德。一常住者。凝然不變故。二寂靜者。二障習盡故。三清涼者。遠離熱惱苦報盡故。曰不思議涅槃界者。總結具有無邊功德圓寂究竟也。言恒受安樂者。領納如此究竟之樂。盡未來際永無斷絕。故云恒受等也。又釋前四句。顯常我及凈。此中顯示四德圓滿為究竟果也。又釋。常是法身。寂是解脫。清涼般若。結三德為涅槃。云不思議等。二為一切下。明成他利。謂現身說法等。令眾生歸向故也。釋作義利門竟。第十二
【現代漢語翻譯】 現代漢語譯本 生注大法雨。前門中如雲無雨者，是因為未出障的緣故。世間的雲雨有四種意義：一起云，二遍空，三含水，四注雨。如今，佛也具備這四種意義，依次對應四句可知。下半部分闡明利益眾生。但世間雨下，有兩種利益：一滅除炎熱，二生長苗稼。法雨也有兩種：滅除迷惑，生長功德。現在只說生長功德，所以說一切諸善苗等，未有的令其生長，已有的令其增長，都用法雨。因此成就大的意義利益。 第三部分解釋經文有三點：一、總括反駁前面所說。認為前面的門在纏縛之中，所以沒有利用價值。現在這裡出離了障礙，所以有大的利益。二、『應知』以下，闡明具備智慧和斷除煩惱的殊勝功德。其中分為兩點：先是斷除煩惱的功德究竟，因為障礙沒有不消除的。解釋前面所說的出離障礙。后是『成就』等，闡明智慧功德圓滿，功德沒有不成熟的。解釋後面所說的具備功德。三、『證斯』以下，用法來成就利益，解釋前面兩個階段的利益眾生。其中分為兩點：先是成就自身的利益，也成就大菩提的利益。所以說『證斯』乃至『等覺』。二是『于常』以下，享受用法的快樂的利益，也是得到大涅槃的利益。在涅槃的境界中，具備四種殊勝的功德：一是常住，凝然不變的緣故；二是寂靜，兩種障礙的習氣都已斷盡的緣故；三是清涼，遠離熱惱痛苦的果報都已斷盡的緣故。『不思議涅槃界』，總結具有無邊的功德，圓寂究竟。『恒受安樂』，領納如此究竟的快樂，直到未來永無斷絕，所以說『恒受』等。 又解釋前面的四句，顯示常、我及凈。這裡顯示四種功德圓滿作為究竟的果。又解釋，常是法身，寂是解脫，清涼是般若。總結三種功德為涅槃。說『不思議』等。二、『為一切』以下，闡明成就他人的利益。就是現身說法等，令眾生歸向的緣故。解釋『作義利門』完畢。第十二。
【English Translation】 English version The Dharma rains down like a great rain. In the previous gate, it was like clouds without rain because the obstructions had not been overcome. Worldly rain has four meanings: first, clouds arise; second, they fill the sky; third, they contain water; fourth, they pour down rain. Now, the Buddha also possesses these four meanings, which can be understood in accordance with the four phrases. The latter half explains benefiting sentient beings. But when worldly rain falls, there are two benefits: first, it extinguishes heat; second, it grows seedlings. The Dharma rain also has two: extinguishing delusion and growing merit. Now, we only speak of growing merit, so it is said that all good seedlings, etc., those that do not yet exist are caused to grow, and those that already exist are caused to increase, all by means of the Dharma rain. Therefore, great meaning and benefit are accomplished. The third section explains the text in three points: first, a general refutation of what was said earlier. It is thought that the previous gate was in entanglement, so it had no utility. Now, this one has emerged from the obstructions, so it has great benefit. Second, 'It should be known' and below, elucidates possessing the superior merits of wisdom and the cutting off of afflictions. Among them are two points: first, the merit of cutting off afflictions is ultimate, because no obstructions are not eliminated. This explains the previous statement of emerging from obstructions. Later, 'accomplishment' etc., elucidates that the merit of wisdom is complete, and no merits are not matured. This explains the later statement of possessing merit. Third, 'Proving this' and below, uses the Dharma to accomplish benefit, explaining the benefit to sentient beings in the previous two stages. Among them are two points: first, accomplishing one's own benefit, and also accomplishing the benefit of great Bodhi. Therefore, it is said 'Proving this' up to 'equal enlightenment'. Second, 'In the constant' and below, enjoying the benefit of the joy of using the Dharma, is also obtaining the benefit of great Nirvana. In the realm of Nirvana, there are four superior merits: first, permanence (常住), because it is unchanging; second, tranquility (寂靜), because the habits of the two obstructions have been completely cut off; third, coolness (清涼), because the results of heat and suffering have been completely cut off. 'Inconceivable realm of Nirvana (不思議涅槃界)', summarizes having boundless merits, complete extinction and ultimate attainment. 'Constantly receiving bliss (恒受安樂)', receiving such ultimate joy, until the future without end, so it is said 'Constantly receiving' etc. Also explaining the previous four phrases, revealing permanence (常), self (我), and purity (凈). Here it shows the perfection of the four virtues as the ultimate fruit. Also explaining, permanence (常) is the Dharmakaya (法身), tranquility (寂) is liberation (解脫), coolness (清涼) is Prajna (般若). Summarizing the three virtues as Nirvana. Saying 'Inconceivable' etc. Second, 'For all' and below, elucidates accomplishing the benefit of others. That is, appearing in the body to preach the Dharma, etc., causing sentient beings to turn towards it. Explanation of 'Gate of Doing Beneficial Deeds' is completed. Twelfth.
釋一性門中亦三。謂徴頌釋。頌中二頌分三。初一頌。標異義一性門。次上半。標境智一味門。三下半。標因果一乘門。初中言此者。此前門中所成佛果也。寶性論云。于無漏法界中。依如來藏有四種義。此論下釋中引頌云。眾生界清凈。應知即法身故。又寶性論中。引不增不減經釋此義云。舍利弗言。如來藏者。即是法身。故彼論中釋此四義。一約與恒沙功德法為依止不相離義。名為法身。二約得了因引出義。名為如來。三約法體離虛妄義。名第一義諦。四約障盡德圓義。名為涅槃。然此四義無別異性。故云即是也。彼論頌云。法身及如來。聖諦與涅槃。功德不相離如光不離日。廣釋如彼。二言涅槃不異佛等者。標境智一味門。于中初句法說。下句喻說。前中明此四義。與佛同體。謂四義是所證法。佛是能證智。以境智冥和。無別二性。故云不異。又以此智。亦以如來藏為性。無別法故。是故不異。又寶性論云。覺一切種智。離一切習氣。佛及涅槃體。不離第一義。彼自釋云。此四種名。于如來法身無漏界中。一味一義。不相舍離。不離一法門。不離一法體。此以何義。所證一切法覺一切智。及離一切智障煩惱障習障。此二種法。于無漏法界中。不異不差別。不斷不相離。乃至廣說。二喻況中。言猶如冷即水者。此
【現代漢語翻譯】 現代漢語譯本： 在解釋『一性門』時，也分為三個部分：提問、總結和解釋。總結部分包含兩段總結，分為三個小部分。第一部分，用第一段總結，標明『異義一性門』。第二部分，用第二段總結的上半部分，標明『境智一味門』。第三部分，用第二段總結的下半部分，標明『因果一乘門』。 在第一部分中，『此』指的是前面章節所成就的佛果。正如《寶性論》所說：『在無漏法界中，依據如來藏有四種含義。』此論在後面的解釋中引用總結說：『眾生界清凈，應知即法身。』此外，《寶性論》中引用《不增不減經》來解釋這個含義，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『如來藏，就是法身。』因此，該論解釋這四種含義：第一，從恒河沙數功德法作為依靠而不分離的意義上來說，稱為法身（Dharmakāya，佛的法性之身）。第二，從獲得了因從而引出的意義上來說，稱為如來（Tathāgata，佛的稱號之一，意為『如實而來者』）。第三，從法體遠離虛妄的意義上來說，稱為第一義諦（Paramārtha-satya，最高的真理）。第四，從障礙消除、功德圓滿的意義上來說，稱為涅槃（Nirvāṇa，解脫生死輪迴的境界）。然而，這四種含義沒有不同的性質，所以說『就是』。 該論總結說：『法身及如來，聖諦與涅槃，功德不相離，如光不離日。』更廣泛的解釋如該論所述。 第二部分，『涅槃不異佛等』，標明『境智一味門』。其中，第一句是法說，第二句是比喻。前面一句說明這四種含義與佛同體，即四種含義是所證的法，佛是能證的智慧。因為境和智融合，沒有不同的性質，所以說『不異』。而且，這種智慧也以如來藏為本性，沒有其他的法，因此不異。此外，《寶性論》說：『覺一切種智，離一切習氣，佛及涅槃體，不離第一義。』 它自己解釋說：『這四種名稱，在如來法身的無漏界中，是一種味道、一種意義，不互相舍離，不離一種法門，不離一種法體。』這是什麼意思呢？所證的一切法，覺一切智，以及遠離一切智障、煩惱障、習障，這兩種法，在無漏法界中，沒有不同、沒有差別、沒有斷絕、沒有分離，乃至更廣泛的解釋。 第二種比喻，『猶如冷即水』，這...
【English Translation】 English version: In explaining the 'Oneness Gate', there are also three parts: question, summary, and explanation. The summary contains two verses, divided into three sub-parts. First, the first verse marks the 'Heterogeneous Meaning Oneness Gate'. Second, the first half of the second verse marks the 'Realm-Wisdom One Taste Gate'. Third, the second half of the second verse marks the 'Cause-Effect One Vehicle Gate'. In the first part, 'this' refers to the Buddha-fruit achieved in the previous chapter. As the Ratnagotravibhāga (Treatise on the Matrix of the Tathāgata) says: 'In the undefiled Dharma-realm, based on the Tathāgatagarbha (Buddha-nature), there are four meanings.' This treatise quotes a verse in the later explanation: 'The realm of sentient beings is pure, it should be known as the Dharmakāya (the body of the Dharma).' Furthermore, the Ratnagotravibhāga quotes the Anūnatvāpūrṇatvanirdeśa Sūtra (Sutra on No Increase No Decrease) to explain this meaning. Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said: 'The Tathāgatagarbha is the Dharmakāya.' Therefore, this treatise explains these four meanings: First, in terms of the meaning of relying on and not separating from the Dharma of countless merits, it is called Dharmakāya. Second, in terms of the meaning of obtaining the cause and leading it out, it is called Tathāgata (one of the titles of the Buddha, meaning 'the one who comes as it is'). Third, in terms of the meaning of the Dharma-essence being free from falsehood, it is called Paramārtha-satya (the ultimate truth). Fourth, in terms of the meaning of the exhaustion of obstacles and the perfection of virtues, it is called Nirvāṇa (the state of liberation from the cycle of birth and death). However, these four meanings have no different nature, so it is said 'is'. The treatise summarizes: 'Dharmakāya and Tathāgata, the Noble Truth and Nirvāṇa, merits are inseparable, like light inseparable from the sun.' A more extensive explanation is as described in that treatise. The second part, 'Nirvāṇa is not different from Buddha, etc.', marks the 'Realm-Wisdom One Taste Gate'. Among them, the first sentence is a Dharma-statement, and the second sentence is a metaphor. The previous sentence explains that these four meanings are of the same essence as the Buddha, that is, the four meanings are the Dharma to be realized, and the Buddha is the wisdom that can realize it. Because the realm and wisdom are merged and have no different nature, it is said 'not different'. Moreover, this wisdom also takes the Tathāgatagarbha as its nature, and there is no other Dharma, so it is not different. Furthermore, the Ratnagotravibhāga says: 'Awakening to all kinds of wisdom, free from all habitual tendencies, the essence of Buddha and Nirvāṇa, is inseparable from the ultimate truth.' It explains itself: 'These four names, in the undefiled realm of the Dharmakāya of the Tathāgata, are one taste, one meaning, not abandoning each other, not separated from one Dharma-gate, not separated from one Dharma-essence.' What does this mean? All the Dharmas that are realized, awakening to all wisdom, and being free from all wisdom-obstacles, affliction-obstacles, and habitual-obstacles, these two kinds of Dharmas, in the undefiled Dharma-realm, are not different, not distinct, not cut off, not separated, and even more extensive explanations. The second metaphor, 'like cold is water', this...
有三義。一通喻前後三門。皆同一性。如冷即水。二別喻此門。明所證涅槃。與能證智。非如水乳。二體相合。故云不異。以同一性。如冷即水。故云不異。此冷喻涅槃。以離生死諸熱惱故。水喻佛智。澄清現照故。又水喻涅槃。本性潤滑故。冷喻佛智。涼惑熱惱故。寶性論中。如光不離日者。同此義也。三下二句。標因果一乘門者。此佛果功德。與眾生如來藏。不相離故。是故眾生無不皆得佛涅槃。以在因在果。無異法故。故無三乘別異涅槃。三釋中亦三。先釋異義一性門。二釋境智一味門。三釋因果一乘門。初中二。先釋法身涅槃。無二義。后具釋四義無差別性。前中先牒執總非。謂小乘說戒功德法以為法身。要滅此等。乃爾方得無餘涅槃。今即不爾。故言如來法身等。二如彼下。引頌釋成。言眾生界者。是如來藏也。清凈者。明出纏也。即法身者。與功德法為依止。具性德故也。即涅槃者。明自性清凈故障本性滅故。以非障凈。無以顯德。故云即也。言即如來者。顯得了因至果德故。名為來也。二複次如有下。引勝鬘經釋四義無差別性。于中釋四事無別。即為四句。一佛果即涅槃。二涅槃即法身。三法身即如來。四如來即聖諦。初中言即阿耨菩提名涅槃界者。明第一佛果即涅槃也。謂菩提云覺。是大智也。涅槃
【現代漢語翻譯】 現代漢語譯本 有三種含義。第一種是普遍地比喻前後三門（指空門、無相門、無作門），都具有同一自性。如同寒冷即是水一樣。第二種是分別比喻此門，闡明所證得的涅槃與能證的智慧，並非像水和乳那樣，是兩種實體相合。所以說『不異』，因為具有同一自性，如同寒冷即是水一樣，所以說『不異』。這裡的『冷』比喻涅槃，因為它遠離生死諸般熱惱的緣故。『水』比喻佛智，因為它澄清而能顯現照耀的緣故。又，『水』比喻涅槃，因為它本性潤滑的緣故。『冷』比喻佛智，因為它能使人涼爽，消除迷惑的熱惱的緣故。《寶性論》中，『如光不離日』的比喻，與此含義相同。第三種，下面兩句，標示因果一乘門，是因為佛果的功德，與眾生的如來藏，不相分離的緣故。因此眾生沒有不能證得佛涅槃的。因為在因地和在果地，沒有不同的法。所以沒有三乘差別不同的涅槃。 三種解釋中也有三種。首先解釋異義一性門，其次解釋境智一味門，最後解釋因果一乘門。最初的解釋中分為兩部分。先解釋法身涅槃沒有兩種含義，然後詳細解釋四種含義沒有差別自性。前面的解釋中，先總括地否定執著。認為小乘所說的戒功德法是法身，必須要滅除這些，才能證得無餘涅槃。現在不是這樣。所以說如來法身等。第二，『如彼下』，引用偈頌來解釋和闡明。說到眾生界，就是如來藏。清凈，說明脫離了纏縛。『即法身』，是說與功德法作為依止，具備自性功德的緣故。『即涅槃』，是說自性清凈，本性滅除了障礙的緣故。因為不是障礙清凈，就無法彰顯功德。所以說『即』。說到『即如來』，是說彰顯了因地到果地的功德，所以名為『來』。 第二，『複次如有下』，引用《勝鬘經》來解釋四種含義沒有差別自性。其中解釋四事沒有差別，即為四句。一，佛果即是涅槃。二，涅槃即是法身。三，法身即是如來。四，如來即是聖諦。最初的解釋中說到『即阿耨菩提（anuttara-bodhi，無上智慧）名涅槃界』，是說第一佛果即是涅槃。所謂菩提，意思是覺悟，是大智慧。涅槃
【English Translation】 English version There are three meanings. The first is a general metaphor for the three gates (emptiness, signlessness, and non-action) before and after, all having the same nature. Just as cold is water. The second is a separate metaphor for this gate, clarifying that the Nirvana attained and the wisdom that attains it are not like water and milk, where two entities combine. Therefore, it is said 'not different' because they have the same nature, just as cold is water, so it is said 'not different'. Here, 'cold' is a metaphor for Nirvana, because it is far from the heat and afflictions of birth and death. 'Water' is a metaphor for Buddha-wisdom, because it is clear and can manifest illumination. Also, 'water' is a metaphor for Nirvana, because its nature is smooth. 'Cold' is a metaphor for Buddha-wisdom, because it can cool and eliminate the heat of delusion. In the Treatise on the Ratnagotra (寶性論), the metaphor 'like light inseparable from the sun' has the same meaning. The third, the following two sentences, indicate the Ekāyana (一乘) gate of cause and effect, because the merits of the Buddha-fruit are inseparable from the Tathāgatagarbha (如來藏) of sentient beings. Therefore, there is no sentient being who cannot attain Buddha-Nirvana. Because there is no different Dharma in the causal stage and the resultant stage. Therefore, there is no different Nirvana in the Three Vehicles. There are also three aspects in the three explanations. First, explain the gate of the oneness of different meanings, second, explain the gate of the oneness of realm and wisdom, and third, explain the gate of the Ekāyana of cause and effect. The initial explanation is divided into two parts. First, explain that Dharmakāya (法身) and Nirvana have no two meanings, and then explain in detail that the four meanings have no difference in nature. In the previous explanation, first, generally negate the attachment. It is believed that the precepts and meritorious Dharmas spoken of by the Śrāvakas (聲聞) are the Dharmakāya, and these must be eliminated in order to attain Nirupadhisesa-Nirvana (無餘涅槃). Now it is not like this. Therefore, it is said that the Tathāgata-Dharmakāya, etc. Second, 'as below', quote the verses to explain and clarify. Speaking of the realm of sentient beings, it is the Tathāgatagarbha. Purity, indicating freedom from entanglement. 'Is Dharmakāya', means that it relies on meritorious Dharmas and possesses the virtues of self-nature. 'Is Nirvana', means that the self-nature is pure, and the original nature has eliminated obstacles. Because it is not pure from obstacles, it is impossible to manifest virtue. Therefore, it is said 'is'. Speaking of 'is Tathāgata', it means that the merits from the causal stage to the resultant stage are manifested, so it is called 'Tathāgata'. Second, 'Furthermore, as below', quote the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) to explain that the four meanings have no difference in nature. Among them, explaining that the four things have no difference is four sentences. First, the Buddha-fruit is Nirvana. Second, Nirvana is Dharmakāya. Third, Dharmakāya is Tathāgata. Fourth, Tathāgata is the Holy Truth. In the initial explanation, it is said 'that is, Anuttara-bodhi (阿耨菩提, unsurpassed wisdom) is called the realm of Nirvana', which means that the first Buddha-fruit is Nirvana. So-called Bodhi (菩提), meaning awakening, is great wisdom. Nirvana
名圓寂。即正理也。亦菩提即涅槃者。諸說不同。一云。以智證理。同無分別。故名為即。非彼智法。同理凝然。一云。菩提有二種。一修起菩提。謂始覺之智。二本有菩提。謂本覺智也。經云。寂滅是菩提。滅諸相故。今就本覺。故云即涅槃。非謂始覺亦即涅槃。一云。即此始覺之智。體從緣成。必無自性。無性之理即是涅槃。若不爾者。豈此智證一切諸法悉皆平等。而獨自在不等耶。定是故內自平等。為大涅槃。外不失照。名菩提智。寶性論中。如光不離日。是此義也。一云。以此是性凈涅槃。一切法中悉具有故。故說菩提即亦涅槃。一云。既此智用本從如來藏緣起。是故至果時無明障盡。即今此智冥同本性故。起信論云。始覺即同本覺。是此義。又梁攝論云。無不從此法身流。無不還證此法身。斯之謂也。五釋之中。今此論宗。當設三釋。言即此涅槃界名如來法身者。明第二涅槃即法身也。此真理至佛果時。具足恒沙修生本有諸功德法為依止故。名為法身也。言世尊如來等者。明第三法身即如來義。謂此真性至果中。與智不二。故方名如來故。轉法輪論云。第一義諦名如。正覺名來。正覺第一義諦。故名如來。言複次下。釋第四如來即聖諦義。于中二。初標義。二引釋。初中言此亦不異苦滅諦者。明此出纏法身
。不異在纏苦法性滅平等真理。謂以心性無二故。二是故下引釋中。還引勝鬘經釋。初非以苦壞名苦滅者。簡非也。簡彼事滅。非此性滅故。謂小乘中。灰身滅智。破壞苦盡。方名滅諦。今即不爾。故云非以等也。二言苦滅諦者。下顯是也。謂明苦等本性自滅。非今斷離。于中有二。初明苦滅顯真。二明離染顯凈。亦是初翻苦諦。以顯真如體大之義。后反集諦。以顯真如相大之義。前中十一句。初六句翻苦。后五句顯真。前中謂何以此苦不待除境自滅者。釋有六因。一以此苦法。從無始本際來。既從緣起。以彼諸緣各無作故。今此苦法本來性滅。故云無作也。二既能生之緣本無作故。今所生苦法性自無起。故生俱不可得故。云無起也。三從自他苦及彼無自。求苦法生俱不可得。故云無生。四既本不生。無法可滅。故云無滅。五不待盡。故云無盡。六體非可斷。故云離盡。二常恒下。五句顯真。一以本際不生。故云常。二以後際不滅。故云恒。三中間無改異。故云不變。四遍窮三際。故云無有斷絕亦是無住相故也。五處染常凈。故云自性清凈。二遠離下。明離染顯凈中。先遠離一切煩惱藏者。明性自離染。即空如來藏也。二具足等明顯凈。即不空如來藏也。是故下結不空之法。謂攬此法以為佛身。故云法身。上來釋四義
【現代漢語翻譯】 現代漢語譯本 。『不異在纏苦法性滅平等真理』：意思是說心性和法性沒有差別。『二是故』下面引用《勝鬘經》來解釋。首先，『非以苦壞名苦滅者』，是爲了簡別小乘的觀點。簡別他們認為的事滅，而不是法性的寂滅。也就是說，小乘認為，灰身滅智，破壞所有苦，才叫做滅諦。現在（大乘）不是這樣認為的，所以說『非以等也』。 第二句，『苦滅諦者』，下面會闡明這個道理。意思是說，明白苦等的本性是自然寂滅的，不是現在才斷除的。其中有兩點：第一，闡明苦滅而顯現真如；第二，闡明遠離染污而顯現清凈。這也是最初翻譯苦諦，用以顯現真如體大的意義；後面反過來翻譯集諦，用以顯現真如相大的意義。前面部分有十一句話，前六句翻譯苦諦，后五句顯現真如。前面部分說，為什麼這個苦不等待去除就能自己寂滅呢？解釋有六個原因：第一，這個苦法，從無始本際以來，既然是從因緣生起，因為那些因緣各自沒有造作，所以這個苦法本來就是自性寂滅的，所以說是『無作』。 第二，既然能生起苦的因緣本來就沒有造作，那麼現在所生起的苦法，其自性自然沒有生起，所以生起和不生起都是不可得的，所以說是『無起』。 第三，從自身、他身、苦以及沒有自身這些方面，尋求苦法的生起，都是不可得的，所以說是『無生』。 第四，既然本來就沒有生起，就沒有什麼可以滅除的，所以說是『無滅』。 第五，不需要等待窮盡，所以說是『無盡』。 第六，本體不是可以斷除的，所以說是『離盡』。 『二常恒下』，五句話顯現真如。第一，因為本際不生，所以說是『常』。 第二，因為后際不滅，所以說是『恒』。 第三，中間沒有改變和差異，所以說是『不變』。 第四，遍及過去、現在、未來三際，所以說是『無有斷絕』，也就是沒有住相。 第五，處於染污中也常是清凈的，所以說是『自性清凈』。 『二遠離下』，闡明遠離染污而顯現清凈，首先，『遠離一切煩惱藏者』，闡明法性自身遠離染污，這就是空如來藏。 第二，『具足等明顯凈』，闡明清凈，這就是不空如來藏。 『是故下』，總結不空的法，意思是說，總攬這個法作為佛身，所以說是『法身』。上面解釋了四種意義。
【English Translation】 English version 『不異在纏苦法性滅平等真理 (bù yì zài chán kǔ fǎ xìng miè píngděng zhēnlǐ)』 [The equal and true principle that the nature of suffering and the cessation of suffering are not different when entangled]: This means that mind-nature and dharma-nature are not different. 『二是故 (èr shì gù)』 [Therefore, it is the second reason] below quotes the Śrīmālādevī Siṃhanāda Sūtra to explain. First, 『非以苦壞名苦滅者 (fēi yǐ kǔ huài míng kǔ miè zhě)』 [That which is not called the cessation of suffering by the destruction of suffering] is to distinguish the Hinayana view. It distinguishes their view of the cessation of events, not the extinction of dharma-nature. That is, the Hinayana believes that the destruction of the body and the extinction of wisdom, destroying all suffering, is called the Truth of Cessation. Now (Mahayana) does not think so, so it says 『非以等也 (fēi yǐ děng yě)』 [not by means of, etc.]. The second sentence, 『苦滅諦者 (kǔ miè dì zhě)』 [The Truth of the Cessation of Suffering], will clarify this principle below. It means that understanding the inherent nature of suffering, etc., is naturally extinguished, not something that is eliminated now. There are two points: first, clarifying the cessation of suffering and revealing Suchness; second, clarifying the separation from defilement and revealing purity. This is also the initial translation of the Truth of Suffering, used to reveal the meaning of the Greatness of the Essence of Suchness; later, the Truth of Accumulation is translated in reverse, used to reveal the meaning of the Greatness of the Characteristics of Suchness. The first part has eleven sentences, the first six sentences translate the Truth of Suffering, and the last five sentences reveal Suchness. The first part says, why does this suffering not wait to be removed before it can extinguish itself? The explanation has six reasons: first, this suffering dharma, from beginningless time, since it arises from conditions, because those conditions each have no creation, so this suffering dharma is originally self-extinguishing in nature, so it is said to be 『無作 (wú zuò)』 [uncreated]. Second, since the conditions that can give rise to suffering are originally uncreated, then the suffering dharma that is now arising naturally has no arising in its nature, so arising and non-arising are both unattainable, so it is said to be 『無起 (wú qǐ)』 [no arising]. Third, from oneself, others, suffering, and the absence of self, seeking the arising of suffering dharma is unattainable, so it is said to be 『無生 (wú shēng)』 [no birth]. Fourth, since there is originally no arising, there is nothing to eliminate, so it is said to be 『無滅 (wú miè)』 [no extinction]. Fifth, there is no need to wait for exhaustion, so it is said to be 『無盡 (wú jìn)』 [no exhaustion]. Sixth, the substance is not something that can be eliminated, so it is said to be 『離盡 (lí jìn)』 [separation from exhaustion]. 『二常恒下 (èr cháng héng xià)』 [The second, constant and permanent, etc.], five sentences reveal Suchness. First, because the original boundary does not arise, it is said to be 『常 (cháng)』 [constant]. Second, because the later boundary does not extinguish, it is said to be 『恒 (héng)』 [permanent]. Third, there is no change or difference in the middle, so it is said to be 『不變 (bù biàn)』 [unchanging]. Fourth, it pervades the past, present, and future three times, so it is said to be 『無有斷絕 (wú yǒu duànjué)』 [without interruption], which is also without the characteristic of dwelling. Fifth, it is always pure even in defilement, so it is said to be 『自性清凈 (zìxìng qīngjìng)』 [self-nature pure]. 『二遠離下 (èr yuǎnlí xià)』 [The second, far from, etc.], clarifying the separation from defilement and revealing purity, first, 『遠離一切煩惱藏者 (yuǎnlí yīqiè fánnǎo zàng zhě)』 [far from all the storehouses of afflictions], clarifying that dharma-nature itself is far from defilement, this is the Empty Tathagatagarbha. Second, 『具足等明顯凈 (jùzú děng míngxiǎn jìng)』 [complete, etc., clearly pure], clarifying purity, this is the Non-Empty Tathagatagarbha. 『是故下 (shì gù xià)』 [Therefore, below], summarizing the non-empty dharma, meaning that encompassing this dharma as the Buddha's body, so it is said to be 『法身 (fǎshēn)』 [Dharmakaya]. The above explains the four meanings.
一性竟。言世尊即此如來法身下。釋第二境智一味門。于中二。先法說。后喻說。前中三。初明所證法深。二明能證智妙。三結境智無二。前中謂即此法身在纏之時。含攝恒沙諸功德法。名如來藏。又此等功德。隱在煩惱諸纏之內。故亦名如來藏。此即在染而具德故名深也。言世尊如來藏智下。明證智玄妙。有三句。一標宗。謂知彼在纏如來藏智。是如來空智。此如來智有其二種。一與在纏如來藏合。隱其實德。故云空智。二約與出纏身合。故名不空智。今就前義。故云空智。又釋。是如來藏中本覺之智。隱故名空。出纏之時。顯故不空。因果雖殊。法體無二。是故在纏亦名如來智。三世尊下。據異顯妙。謂先二乘淺智所不能知。于見道中本所不見。于修道中本所不證。又釋。創照名見。終契為證。此通諸位。勝鬘本中雲。一切阿羅漢辟支佛大力菩薩。本所不見。本所不得。解云。大力菩薩。雖是地上。然證未極。故非彼境。二唯佛世尊下。明唯佛妙智所能證合。于中先永壞等。明斷德究竟。后具修下。明智德圓滿。由此智斷滿足位中。方能證得冥合無二。是故下。第三結境智無別。故云與佛涅槃無有差別也。由此無別。即境智俱泯。楞伽頌云。一切無涅槃。無有涅槃佛。無有佛涅槃。遠離覺所覺。此之謂也。二喻釋
【現代漢語翻譯】 現代漢語譯本： 一性竟。（指明一真法界的究竟狀態。） 『言世尊即此如來法身下』，解釋第二境智一味門。其中分為二部分：先是法說，后是喻說。法說又分為三部分：首先闡明所證之法的深奧；其次闡明能證之智的玄妙；最後總結境與智的無二性。 在第一部分中，『謂即此法身在纏之時』，指的是當法身被煩惱纏繞時，包含著如恒河沙數般眾多的功德法，這被稱為如來藏。此外，這些功德隱藏在煩惱的纏繞之中，因此也稱為如來藏。這說明在染污中也具備功德，因此稱為『深』。 『言世尊如來藏智下』，闡明證智的玄妙。分為三句：第一句標明宗旨，即知曉那被煩惱纏繞的如來藏智，是如來的空智。這如來智有兩種：一種是與被纏繞的如來藏結合，隱藏了它的真實功德，因此稱為空智；另一種是與脫離纏繞的法身結合，因此稱為不空智。現在就前一種意義來說，所以稱為空智。另一種解釋是，這是如來藏中本有的覺悟之智，因為隱藏所以稱為空，脫離纏繞時，顯現所以不空。因和果雖然不同，但法體沒有差別，因此在被纏繞時也稱為如來智。 『三世尊下』，從差異的角度來彰顯其玄妙。指的是先前的二乘淺智所不能知曉，在見道中本來就不能見到，在修道中本來就不能證得。另一種解釋是，最初的照見稱為見，最終的契合稱為證。這適用於各個階位。《勝鬘經》中說：『一切阿羅漢、辟支佛、大力菩薩，本來就不能見到，本來就不能得到。』解釋說：『大力菩薩，雖然是地上菩薩，但證悟尚未達到極致，因此不是他們的境界。』 『二唯佛世尊下』，闡明只有佛的妙智才能證得並契合。其中，『先永壞等』，說明斷德的究竟；『后具修下』，說明智德的圓滿。只有在智斷都圓滿的階段，才能證得冥合無二的境界。『是故下』，第三部分總結境與智沒有差別，所以說與佛的涅槃沒有差別。因為沒有差別，所以境與智都泯滅。《楞伽經》的偈頌說：『一切無涅槃，無有涅槃佛，無有佛涅槃，遠離覺所覺。』說的就是這個道理。 第二部分，喻說。
【English Translation】 English version: The ultimate of the One Nature is complete. (Referring to the ultimate state of the One True Dharma Realm.) '言世尊即此如來法身下' (Yan Shi Zun Ji Ci Ru Lai Fa Shen Xia) explains the second gate of the oneness of realm and wisdom. It is divided into two parts: first, the Dharma explanation; second, the metaphorical explanation. The Dharma explanation is further divided into three parts: first, clarifying the profundity of the Dharma being realized; second, clarifying the subtlety of the wisdom capable of realizing; and third, concluding the non-duality of realm and wisdom. In the first part, '謂即此法身在纏之時' (Wei Ji Ci Fa Shen Zai Chan Zhi Shi), refers to when the Dharmakaya (法身, Dharma body) is entangled by afflictions, it contains countless virtues and Dharmas like the sands of the Ganges River, which is called the Tathagatagarbha (如來藏, Buddha-nature). Furthermore, these virtues are hidden within the entanglements of afflictions, so it is also called the Tathagatagarbha. This illustrates that even in defilement, virtues are present, hence it is called 'profound'. '言世尊如來藏智下' (Yan Shi Zun Ru Lai Zang Zhi Xia), elucidates the subtlety of the wisdom of realization. It is divided into three sentences: the first sentence states the purpose, which is to know that the Tathagatagarbha wisdom entangled by afflictions is the emptiness wisdom of the Tathagata (如來, Thus Come One). This Tathagata wisdom has two types: one is combined with the entangled Tathagatagarbha, concealing its true virtues, hence it is called emptiness wisdom; the other is combined with the Dharmakaya that has escaped entanglement, hence it is called non-emptiness wisdom. Now, according to the former meaning, it is called emptiness wisdom. Another explanation is that this is the inherent wisdom of enlightenment within the Tathagatagarbha, because it is hidden, it is called emptiness; when it escapes entanglement, it manifests, so it is not empty. Although the cause and effect are different, the Dharma body is without difference, so even when entangled, it is called Tathagata wisdom. '三世尊下' (San Shi Zun Xia), highlights its subtlety from the perspective of difference. It refers to what the shallow wisdom of the earlier Two Vehicles (二乘, Two Vehicles of Śrāvakayāna and Pratyekabuddhayāna) cannot know, what cannot be seen in the path of seeing, and what cannot be attained in the path of cultivation. Another explanation is that the initial seeing is called seeing, and the final union is called attainment. This applies to all stages. The Śrīmālādevī Siṃhanāda Sūtra says: 'All Arhats (阿羅漢, one who is worthy), Pratyekabuddhas (辟支佛, Solitary Buddha), and powerful Bodhisattvas (菩薩, Enlightenment Being) originally cannot see, originally cannot obtain.' The explanation says: 'Powerful Bodhisattvas, although they are on the ground, their realization has not reached the ultimate, so it is not their realm.' '二唯佛世尊下' (Er Wei Fo Shi Zun Xia), elucidates that only the Buddha's wonderful wisdom can realize and unite with it. Among them, '先永壞等' (Xian Yong Huai Deng), explains the ultimate of the virtue of severance; '后具修下' (Hou Ju Xiu Xia), explains the perfection of the virtue of wisdom. Only in the stage where both wisdom and severance are complete can one realize the state of inseparable union. '是故下' (Shi Gu Xia), the third part concludes that there is no difference between realm and wisdom, so it is said that there is no difference from the Nirvana (涅槃, liberation) of the Buddha. Because there is no difference, both realm and wisdom are extinguished. The verse in the Laṅkāvatāra Sūtra says: 'Everything is without Nirvana, there is no Buddha of Nirvana, there is no Nirvana of the Buddha, far from the perceiver and the perceived.' This is what it is talking about. The second part, the metaphorical explanation.
同前可知。第三複次應知下。釋因果一乘門。此中有一乘章。如別說。文中三。初明因一果無異。破彼小乘異大果。二明果一因無異。破彼小乘異大因。三引教證成。雙顯無二。初中言唯有一乘道者。總標因果一道解脫。涅槃經云。一切眾生皆歸一道。一道者即大乘也。諸佛菩薩為眾生故分之為三。華嚴云。文殊法常爾。法王唯一法。一切無礙人。一道出生死。二若不爾下。釋無差別。于中二句。先反釋。后順釋。前中言若不爾者。反責也。謂若守于權教。不信一乘者。應離如來大涅槃外。別有二乘余涅槃耶。既此實教宗中。異佛涅槃。更無餘滅。故知唯有一乘法也。勝鬘經云。阿羅漢辟支佛。有餘生法不盡故有生。有餘梵行不成故不純。事不究竟故。當有所作。不度彼故。當有所斷。以不斷故。去涅槃界遠。何以故。唯有如來應正等覺。得般涅槃。成就一切功德故。阿羅漢辟支佛不成就一切功德。言得涅槃者。是佛方便。唯有如來得般涅槃。乃至廣說。準此經論。二乘之人總無涅槃。廣引教理。如別記說。二同一法界下。歸順釋。謂同一如來藏法界也。豈有勝劣涅槃耶者。謂若有二種涅槃。應有二種法界。既無此事。唯一法界。故知無有二涅槃也。二亦不可下。明果一因無異。破小乘因。于中亦二。先牒計總非。二
【現代漢語翻譯】 現代漢語譯本 如前文所知。接下來第三部分應知，解釋因果一乘之門。這裡有一乘的章節，如其他地方所說。文中分為三部分。首先闡明因和果沒有差異，破斥小乘認為果和大乘不同的觀點。其次闡明果和因沒有差異，破斥小乘認為因和大乘不同的觀點。第三引用經文來證明，同時彰顯沒有二元性。首先在『唯有一乘道』中，總括地表明因果是一條通往解脫的道路。《涅槃經》說：『一切眾生皆歸一道。一道者即大乘也。諸佛菩薩爲了眾生，才將它分為三。』《華嚴經》說：『文殊法常爾，法王唯一法，一切無礙人，一道出生死。』 第二，『若不爾下』，解釋沒有差別。其中分為兩句，先反向解釋，后順向解釋。前面『若不爾者』，是反問責備。意思是如果固守權教，不相信一乘，難道在如來大涅槃之外，還有二乘的其餘涅槃嗎？既然在這個實教宗中，除了佛的涅槃，沒有其他的寂滅。所以知道只有一乘法。《勝鬘經》說：『阿羅漢（Arhat，聲聞乘修行證果者）辟支佛（Pratyekabuddha，緣覺乘修行證果者），有餘生法不盡故有生，有餘梵行不成故不純，事不究竟故，當有所作，不度彼故，當有所斷。以不斷故，去涅槃界遠。何以故？唯有如來應正等覺，得般涅槃，成就一切功德故。阿羅漢辟支佛不成就一切功德。』說『得涅槃』，是佛的方便說法。只有如來得般涅槃，乃至廣說。根據此經論，二乘之人根本沒有涅槃。廣泛引用經文和道理，如其他記錄所說。 第二，『同一法界下』，歸於順向解釋。意思是說，同屬于如來藏（Tathagatagarbha，如來藏）法界。難道有勝劣不同的涅槃嗎？如果存在兩種涅槃，就應該存在兩種法界。既然沒有這件事，只有一種法界，所以知道沒有兩種涅槃。第二，『亦不可下』，闡明果和因沒有差異，破斥小乘的因。其中也分為兩部分，先是總的否定他們的觀點。
【English Translation】 English version As previously known. Next, the third part should be known, explaining the gate of cause and effect Ekayana (Ekayana, One Vehicle). Here is a chapter on Ekayana, as mentioned elsewhere. The text is divided into three parts. First, it clarifies that there is no difference between cause and effect, refuting the Hinayana (Hinayana, Small Vehicle) view that the effect is different from the Mahayana (Mahayana, Great Vehicle). Second, it clarifies that there is no difference between effect and cause, refuting the Hinayana view that the cause is different from the Mahayana. Third, it cites scriptures to prove, while simultaneously highlighting non-duality. First, in 'Only the One Vehicle Path', it comprehensively states that cause and effect are one path to liberation. The Nirvana Sutra says: 'All sentient beings return to the One Vehicle. The One Vehicle is the Mahayana. The Buddhas and Bodhisattvas divide it into three for the sake of sentient beings.' The Avatamsaka Sutra says: 'Manjushri's (Manjushri, a Bodhisattva representing wisdom) Dharma is always like this, the Dharma King has only one Dharma, all unobstructed people are born and die through one path.' Second, 'If not so below', explains that there is no difference. It is divided into two sentences, first explaining in reverse, then explaining in forward. The previous 'If not so', is a rhetorical question of blame. It means that if one adheres to the provisional teachings and does not believe in the One Vehicle, is there another Nirvana of the Two Vehicles (referring to Sravakayana and Pratyekabuddhayana) outside the Great Nirvana of the Tathagata (Tathagata, Thus Come One)? Since in this true teaching sect, there is no other extinction besides the Nirvana of the Buddha, it is known that there is only the One Vehicle Dharma. The Srimala Sutra says: 'Arhats (Arhat, one who has attained the fruition of the Hearer Vehicle) and Pratyekabuddhas (Pratyekabuddha, one who has attained the fruition of the Solitary Realizer Vehicle) still have remaining birth dharmas that are not exhausted, so they have birth; they still have remaining pure conduct that is not complete, so they are not pure; their affairs are not completely concluded, so they still have things to do; they do not cross over to the other shore, so they still have things to cut off. Because they do not cut off, they are far from the realm of Nirvana. Why? Only the Tathagata, the Perfectly Enlightened One, attains Parinirvana (Parinirvana, complete Nirvana) and accomplishes all merits. Arhats and Pratyekabuddhas do not accomplish all merits.' Saying 'attaining Nirvana' is the Buddha's expedient teaching. Only the Tathagata attains Parinirvana, and so on. According to this sutra and treatise, people of the Two Vehicles have no Nirvana at all. Extensive citations of scriptures and reasons, as mentioned in other records. Second, 'Under the same Dharmadhatu (Dharmadhatu, the realm of Dharma)', it returns to forward explanation. It means that they belong to the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) Dharmadhatu. Are there different Nirvanas of superior and inferior? If there are two kinds of Nirvana, there should be two kinds of Dharmadhatu. Since there is no such thing, there is only one Dharmadhatu, so it is known that there are no two Nirvanas. Second, 'Also not possible below', clarifies that there is no difference between effect and cause, refuting the Hinayana cause. It is also divided into two parts, first generally denying their views.
以理正破。前中謂彼既得無異涅槃。而猶執有三乘因別。攬彼別因而成一果。謂下中上者。是三乘因也。勝劣者。獨覺聲聞。一勝一劣。二乘望大。亦一勝一劣。三因不同。故云諸因。以此三因同得一佛涅槃。此不應理。故云不可言等也。問。若三乘人因果各別。有不成佛。是權乖實。可須破迷。若三乘人修因雖異。得成佛果。此有何失。而今破之。以處處大乘教經。說二乘之人亦當成佛故。答。今此論意。亦不許有二乘別因。然有多義。一前約破無學人。不令住彼果。今破有學人。不令修彼因。以迂迴故。二不可以二乘自宗中小行之因。得成無上佛果。故云不可言等也。三明彼二乘亦無別因。所修小行亦是菩薩道故。經云。汝等所行是菩薩道。漸漸修習當得作佛。是故總無二乘自因。故云無勝劣因而得一果。四明彼二乘異因。皆是大乘之法。是故不許有別異因。勝鬘經云。摩訶衍者。出生一切聲聞緣覺世間出世間善法。世尊。如阿耨大池出八大河。乃至廣說。前同一法界。不許有異果。今即同一大乘。不許有異因。是故方為純一乘也。文意如此。二以現見下。以正理破。謂現見世間因若差別。果必非一。無有穀麥等多種。同生一芽。此即以果破因。既許果一。何得執有多類因耶。是故就實究竟。唯一因一果。余並方
便也。三是故經言下。引經證成。顯前無二。于中二。初證無異因。二是故下。證一味果。前中三句。初言世尊實無等者。總遮無取。謂遮小乘及大乘權教。有勝劣差別因法。終證涅槃之理。若有實證得彼涅槃者。實無勝劣差別因法。二世尊平等下。顯實真證。言平等諸法者。顯因無差別也。言證於涅槃者。由無差別因。方乃證得涅槃。又釋。上句所證。平等法也。證涅槃者。能證契合也。三世尊平等智下。釋成證相言平等智者。顯能證智平等。離能見也。平等解脫者。明所得理平等。離所見相也。平等解脫知見證得涅槃者。明理智雙融。妙絕能所。方為究竟證實涅槃。二是故下。證成一味果中。有二句。先總一味者。顯境智無二故。二所謂下。釋出體狀。是何等味。謂平等味者。同一真性故。解脫味者。同離二障故。又釋平等味者。無間道中離能所取故。解脫味者。解脫道證累外法界故。此是略論。無結說迴向等。
大乘法界無差別論疏一卷
【現代漢語翻譯】 現代漢語譯本： 就是這樣。『三是故經言下』，引用經文來證明，彰顯前面所說的『無二』。其中分為兩部分，第一部分是『初證無異因』，第二部分是『二是故下』，證明『一味果』。前面部分有三句，第一句說『世尊實無等者』，總括地遮止了任何執取，是遮止小乘以及大乘權教中，存在勝劣差別的因法，最終證得涅槃的道理。如果有人真正證得了那個涅槃，實際上沒有勝劣差別的因法。 第二句『世尊平等下』，彰顯真實證悟。說『平等諸法者』，是彰顯因沒有差別。說『證於涅槃者』，是因為沒有差別的因，才能證得涅槃。又解釋說，上一句所證的是平等的法。『證涅槃者』，是能證的契合。 第三句『世尊平等智下』，解釋成就證悟的相狀。說『平等智者』，是彰顯能證的智慧平等，遠離能見。『平等解脫者』，是說明所得到的理平等，遠離所見之相。『平等解脫知見證得涅槃者』，是說明理智雙融，妙絕能所，才是究竟真實地證得涅槃。 第二部分『二是故下』，證明成就一味果，有兩句。先說『總一味者』，是彰顯境智沒有二元對立的緣故。第二句『所謂下』，解釋說明其體性狀態。是什麼樣的味道呢？說是『平等味者』，是因為同一真性的緣故。『解脫味者』，是因為同樣遠離二障的緣故。又解釋說，『平等味者』，是在無間道中遠離能取和所取。『解脫味者』，是在解脫道中證得超越累贅的外在法界的緣故。這是簡略的論述，沒有結尾說的迴向等等。 《大乘法界無差別論疏》一卷
【English Translation】 English version: It is so. 'Three, therefore, the sutra says below,' quoting the sutra to prove and manifest the aforementioned 'non-duality.' Among them, there are two parts. The first part is 'initially proving the cause of non-difference,' and the second part is 'two, therefore, below,' proving the 'one-flavor fruit.' The preceding part has three sentences. The first sentence says, 'The World-Honored One is truly without equal,' which comprehensively prevents any attachment, meaning it prevents the Hinayana and the provisional teachings of the Mahayana from having causes and dharmas with superior and inferior differences, ultimately proving the principle of Nirvana. If someone truly attains that Nirvana, there is actually no cause or dharma with superior or inferior differences. The second sentence, 'The World-Honored One is equal below,' manifests true realization. Saying 'equal all dharmas' manifests that the cause has no difference. Saying 'proving Nirvana' is because without a different cause, one can attain Nirvana. It is also explained that what the previous sentence proves is the equal dharma. 'Proving Nirvana' is the congruence of what can be proven. The third sentence, 'The World-Honored One's equal wisdom below,' explains the characteristics of accomplishing realization. Saying 'equal wisdom' manifests that the wisdom that can prove is equal, away from what can be seen. 'Equal liberation' clarifies that the principle obtained is equal, away from the appearance of what is seen. 'Equal liberation, knowledge, and vision attain Nirvana' clarifies that principle and wisdom are both integrated, wonderfully transcending the able and the object, which is the ultimate and true attainment of Nirvana. The second part, 'Two, therefore, below,' proves the accomplishment of the one-flavor fruit, with two sentences. First, 'generally one flavor' manifests that the realm and wisdom are not dualistic. The second sentence, 'so-called below,' explains its nature and state. What kind of flavor is it? It is said to be 'equal flavor' because of the same true nature. 'Liberation flavor' is because of the same separation from the two obscurations. It is also explained that 'equal flavor' is being away from what can be taken and what is taken in the path of no interval. 'Liberation flavor' is because of attaining the external dharma realm beyond encumbrances in the path of liberation. This is a brief discussion, without the concluding dedication, etc. Commentary on the Treatise on the Non-Difference of the Dharmadhatu in the Mahayana, one volume.