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因妄有生。因生有滅。生滅名妄。
「因妄有生」：因為這虛妄就有了生。「因生有滅」：因為有了生，所以就有了滅；要是沒有生，也就沒有滅。這「生滅名妄」：生生滅滅，滅滅生生，這都是由虛妄而造成的，並不是真實的。
滅妄名真。是稱如來。無上菩提。及大涅槃。二轉依號。
「滅妄名真」：你妄沒有了，就是個真，真就存在了。「是稱如來」：所以你真了，到真如自性上，也就是自己的佛性上。「無上菩提，及大涅槃」：這種也就是無上菩提，及大涅槃，「二轉依號」：這二種的轉依名號。
阿難。汝今欲修。眞三摩地。直詣如來大浬槃者。先當識此。眾生世界。二顛倒因。顛倒不生。斯則如來。眞三摩地。
「阿難」，我現在告訴你。「汝今欲修」：你現在想修行大乘菩薩法。「眞三摩地」：眞正的定力。「直詣如來」：直接到如來的地位。「大涅槃者」：得大涅槃，證得常樂我淨這四種德。常，永遠都不會變；樂，得到眞正快樂；我，得到自己眞正的我；淨，是永遠的清淨，這涅槃有常樂我淨這四種功德。「先當識此」：你首先應該認識，認識什麼？認識「眾生世界，二顛倒因」：這個眾生世界，有二種顛倒的因素。「顛倒不生，斯則如來」：如果你能把顛倒認識了，顛倒不生了，那麼這就是如來「眞三摩地」：如來眞正的定力。
阿難。云何名為眾生顛倒。阿難。由性明心。性明圓故。因明發性。性妄見生。從畢竟無。成究竟有。
「阿難」，「雲何名為眾生顛倒」：怎樣才叫眾生的顛倒呢？阿難，你知道嗎？「由性明心」：由這個妙性明心，「性明圓故」：這個本性是圓明的，本性圓明而照一切諸相，可是「因明發性」：因你在本有自性的明上，又加上了一個明，就是前邊所講的在覺上，又加上一個明。發性，就發出來業相的性——業障。因你由眞起妄，依照如來藏性生出一種無明，你在覺上，又要加上一個明。可是覺體本來就是明的，你不能在覺體上加上一個明。因為你想加上一個明，這一念的妄動，就發出一種業相的性，就發出一種造業的相那種性。「性妄見生」：因為這個性妄了，本來是如來藏性，現在就生出一種無明。無明是一種惑，就是不明白，因疑惑所以就造出業來了，這種業性就變成一種妄，性妄見生，所以就有了一種生死。
這一段文就是「一念不覺生三細，境界為緣長六粗」，還是前面所講的三種細相，六種粗相。三種細相是什麼呢？因為在依眞起妄的時候，首先就生出一種業相，就是無明的業相。生了無明業相以後，就生一種轉相。這一轉，就造了業，先起惑然後造業；造業就要受報，那麼就生出一種現相，就是三細——業相、轉相、現相。因為生出轉相，生出種種的迷惑，又生了六種的粗相。頭一個就是智相，智相就是世間智慧的相。這個智又生出一種相續相，相續相就接連不斷。相續相生出來，然後又生出了執取相，執著而取。執取相生出之後，就生出一種計名字相，生出計名字相以後，又生出起業相。最後是業繫苦相，生出種種的相。所以「從畢竟無」：從本來是沒有的，「成究竟有」：因妄而就有了有了。
（待續）
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Sutra:
Because of falseness, there is creation. Because of creation, there is destruction. The names "creation" and "destruction" are false.
Commentary:
Because of falseness, there is creation. Because of creation, there is destruction. If there were no
creation, there would be no destruction. The names "creation" and "destruction" are false. Creation after Creation, destruction after destruction are all created from falseness; there is no reality to them.
Sutra:
When the false is destroyed, there is truth, which is called the Thus Come One's Unsurpassed Bodhi and Great Nirvana; those are names for two kinds of turning around.
Commentary:
When the false is destroyed, there is truth. When your truth reaches the true suchness of the self-nature, you have reached the Buddha-nature,
which is called the Thus Come One's Unsurpassed Bodhi and Great Nirvana; those are names for two kinds of turning around. One turns afflictions into Bodhi; one turns birth and death into Nirvana.
Sutra:
Ananda, you now wish to cultivate true samadhi and arrive directly at the Thus Come One's Parinirvana. First, you should recognize the two upside-down causes of living beings and the world. If this upside-down state is not produced, then there is the Thus Come One's true samadhi.
Commentary:
Ananda, you now wish to cultivate true
samadhi and arrive directly at the Thus Come One's
Parinirvana. You want to cultivate the Great Bodhisattva's Dharma and obtain genuine samadhi-power. You want to go right to the Buddha's position and obtain the Four Virtues of Nirvana: permanence, bliss, true self, and purity.
First, you should recognize the two upside-down causes of living beings and the world. If this upsidedown state is not produced, then there is the Thus Come One's true samadhi. To be able to recognize these inversions and to avoid giving rise to them, is the true samadhi of the Buddha.
Sutra:
Ananda, what is meant by the upsidedown state of living beings? Ananda, the reason that the nature of the mind is bright is that the nature itself is the perfection of brightness. By adding brightness, another nature arises, and from that false nature, views are produced, so that from absolute nothingness come ultimate existence.
Commentary:
Ananda, the reason that the nature of the mind is bright is that the nature itself is the appearances. But
by adding brightness, another nature arises. By adding brightness to the inherent brightness of the self nature, another nature comes into being--that of karmic obstructions. This is because from the true the false arises. Based in the nature of the Treasury of the Thus Come One, one makes ignorance. Another way of putting it is that one tries to add brightness to enlightenment when all along the nature of enlightenment is brightness itself. In that one movement of the false thought to add light to brightness, the Appearance of Karma is created, the first of the Three Subtle Appearances.
And from that false nature, views are produced. This is the Appearance of Turning. Originally there was the nature of the Treasury of the Thus Come One, but now ignorance has arisen. Ignorance is a kind of delusion, and once there is delusion, a lack of clarity, then karma arises. The nature of that karma is false, and from it views arise. Birth and death come into being.
From a single unenlightened thought the
Three Subtle Appearances arise.
Then external states become the conditions
for the arising of the Six Coarse Appearances.
This concept was also discussed earlier in the Sutra. When falseness arises from within the truth, then the Appearance of Karma is produced. With the Appearance of Karma, there comes the Appearance of Turning. First one gives rise to delusion, but then one creates karma and after that must undergo a retribution. So the last is the Appearance of Manifestation. These are the Three Subtle Appearances:
1. the appearance of karma;
2. the appearance of turning;
3. the appearance of manifestation.
From this, a great deal of confusion arises, which extends itself into Six Coarse Appearances:
1. the appearance of knowing, which refers to worldly knowledge;
2. the appearance of continuation, in which things go on and on without cease;
3. the appearance of attaching and grasping;
4. the appearance of reckoning names;
5. the appearance of the arising of karma;
6. the appearance of the suffering of being bound by karma.
So that from absolute nothingness comes ultimate existence. That is the third Subtle Appearance, that of manifestation. Because of the falseness, existence comes into being.
(to be continued)
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