English
English version: If afflictions arise where there were none before, then there is no liberation. If something that did not exist before now exists, then the ultimate non-arising should be able to arise, like flowers blooming in the sky. If you think that 'one' (referring to the arising of afflictions) has no cause, that is not correct. Why? Like a house and a flower, both did not exist before, why can conditions produce a house but not produce a flower? Because both are non-existent. This reasoning is not valid. If something that originally did not arise can now arise, then it violates the original definition. This is not correct. Why? Because the initial arising is the root. If you think that conditions are the initial arising, then it is not the initial, so arising is not the root. This is also not correct. Why? Because you want to negate what is originally existent, wanting to establish conditions as the root. Therefore, it cannot surpass the root. How can conditions produce a dharma that did not exist before? If it arises, does it arise completely or partially? If it arises completely, does it arise simultaneously or sequentially? If it arises simultaneously, then cause and effect are simultaneous and cannot be distinguished. If the effect arises later and the cause ceases before, who produces the subsequent effect? Like a cooked chicken making sounds and being reborn. If it is complete, then why observe conditions? If it arises partially, it has the same faults as before. Therefore, originally non-existent now existent, wanting to establish conditions, this reasoning is not valid. The existence in the three times (past, present, future) is not valid. If the three times exist, is it one meaning pervading the three times, or each meaning existing separately in each of the three times? Both of these are not correct. Why? If one meaning pervades the three times, then one time cannot have three. Why? Because they obstruct each other. If meaning depends on time, then the past and future will be infinitely divided. If time depends on meaning, and meaning is one, then there are no three times. Without meaning, there is no separate time, so the three times cannot be established. If one thing pervades the three times, then that thing cannot be named. Why? Because one thing simultaneously achieves two states. If so, then samsara (生死) [birth and death] and nirvana (涅槃) [liberation] are the same. If each time exists separately, and the three times each exist, like the present can produce effects, why can't the past and future produce them? If they can all produce, then no one can be liberated. If the past and future cannot produce, who cuts off the karmic retribution? Saying the past --------------------------------------------------------------------------------
Chinese
去未来是有者，为体故说有、为用故说有？若为体说有，云何可破而为三分？若为用说有者，过去灭、未来未生，云何起用？若汝思惟三世是有为能说，三世不为能说、三世不为体说。若同有体，一则有能、二则无能，是义不然。若汝思惟为时节有，能、不说能。知芭蕉一生果，不能重生。义亦不然。何以故？义不定故。此三时谁之所有？若有因生，难则无穷；若无因生，则时节义不成就。若汝思惟未来是前、现在是中、过去是后，作三世者。何以故？未来力逼出故现在，现在力逼出过去。如恒河水，未来水逼现在水，现在水逼过去水。若一世成就，则三世成就。是义不然。何以故？水是同时，处所别故。故说三时三世有义，是故不然。无无是处者，如小乘说无是处，如外道说无是处。破小乘外道如是，偈义一破邪义、二立正义。破邪义者，依语言说。立正义者，依于义说。所言正义者，本有今有，过于三世，是名正义。本有今有者，从初发心至得涅槃，一味无异，不依生因、不依灭因；有则清净，凡夫法不能染、圣人法不能清净。若起四重五逆不能令减、若修慧断恶不能令增。若有见得清净眼、若有见得毒恶眼，依方便则过语言道及一切思惟，不可说不可思惟摄受因果非因非果。是地非数量一时能分别，是诸佛如来 境界，生死涅槃是地逆顺故，若逆是生死、若顺是涅槃地。是前际、是后际，是发心地、是金刚后心地，破一切见、清净一切见，一切众生应当受用，如来一体最归依处，摄受一切宝。是大涅槃过三世者，为用说涅槃功德。何者过三世？为生故分别三世。涅槃无生故，不可分别。三世者，未生得生、已生即灭。涅槃无灭故常住，是故自在。以自在故，是故最乐。为体故说清净，为用故说常乐我。自体故清净，对生死故常乐我。复次有二种义：若本有今有，则是常见；若过三世，则是断见。若二义待来，离断常是中道。如是俗谛真谛相待故，有如是十二因缘真实。何以故？离二边是真十二因缘。若能善解，即见如来现在于世，是故如来说十二因缘是如来身。于真俗二谛，以不二故，是十二缘真佛道。如是偈有二义：一则对因义，断于邪道；二、理得义，显示实。如是二义，是如来事，依大智、依大慈悲。 五常义：一、无穷常；二、无起常；三、恒在常；四、湛然常；五、无变常。无穷常者有十：一、因无边故常；二、众生无边故常；三、大悲无边故常；四、四如意足无边故常；五、慧无边故常；六、恒在定故常；七、安乐清凉故常；八、行于世间八法不能染故常；九、甘露寂静远离四魔故常；十、性无生故常。 现代汉语译本 境界，生死涅槃是因为地的逆顺关系，如果逆是生死，顺就是涅槃地。这是前际（过去），这是后际（未来），这是发心地（菩提心），这是金刚后心地（最终的菩提心），破除一切见解，清净一切见解，一切众生都应当受用。如来一体是最值得归依之处，摄受一切珍宝。大涅槃超越三世，是为了说明涅槃的功德。什么叫做超越三世呢？因为有生，所以才分别有三世。涅槃没有生，所以不可分别。三世是指，未生而将生，已生而终将灭。涅槃没有灭，所以常住，因此是自在的。因为自在，所以是最快乐的。为了体现本体，所以说清净；为了体现作用，所以说常乐我。自体是清净的，相对于生死而言，就是常乐我。进一步说，这里有两种含义：如果认为是本来就有现在也有，那就是常见；如果认为超越三世，那就是断见。如果这两种含义都依赖于外来，那么离开断见和常见，就是中道。像这样，俗谛和真谛相互依存，所以有这十二因缘的真实存在。为什么呢？离开二边就是真实的十二因缘。如果能够很好地理解，就能见到如来现在于世，所以如来说十二因缘就是如来身。对于真俗二谛，因为不二的缘故，这十二因缘就是真正的佛道。这首偈颂有两种含义：一是针对因的含义，断除邪道；二是理得的含义，显示真实。这两种含义，是如来的事业，依靠大智慧，依靠大慈悲。 五常的含义：一、无穷常；二、无起常；三、恒在常；四、湛然常；五、无变常。无穷常有十种：一、因为因无边所以常；二、因为众生无边所以常；三、因为大悲无边所以常；四、因为四如意足无边所以常；五、因为智慧无边所以常；六、因为恒常在定中所以常；七、因为安乐清凉所以常；八、因为在世间行走而不会被八法所污染所以常；九、因为甘露寂静远离四魔所以常；十、因为自性无生所以常。
English
English version 'Realm, birth-and-death and Nirvana are due to the reverse and forward order of the ground. If reverse is birth-and-death, then forward is the ground of Nirvana. This is the former limit (past), this is the latter limit (future), this is the mind of initial aspiration (Bodhi mind), this is the diamond-like mind after the initial aspiration (ultimate Bodhi mind), breaking all views, purifying all views, all sentient beings should enjoy it. The one body of the Tathagata is the most reliable place to return to, embracing all treasures. The Great Nirvana transcends the three times, to explain the merits of Nirvana. What is meant by transcending the three times? Because of birth, the three times are distinguished. Nirvana has no birth, so it cannot be distinguished. The three times refer to, not yet born but about to be born, already born but about to perish. Nirvana has no extinction, so it is permanent, therefore it is free. Because of freedom, therefore it is the most joyful. To embody the essence, it is said to be pure; to embody the function, it is said to be permanent, blissful, and self. The self-nature is pure, relative to birth-and-death, it is permanent, blissful, and self. Furthermore, there are two meanings: if it is considered that what was originally there is now also there, then it is the view of permanence; if it is considered that it transcends the three times, then it is the view of annihilation. If these two meanings depend on external factors, then being apart from the views of annihilation and permanence is the Middle Way. Like this, the conventional truth and the ultimate truth depend on each other, so there is the reality of the Twelve Links of Dependent Origination. Why? Being apart from the two extremes is the true Twelve Links of Dependent Origination. If one can understand it well, one can see the Tathagata present in the world, so the Tathagata said that the Twelve Links of Dependent Origination is the body of the Tathagata. Regarding the two truths, conventional and ultimate, because of non-duality, these Twelve Links are the true Buddha-path. This verse has two meanings: first, regarding the meaning of cause, cutting off the heretical paths; second, the meaning of attaining the principle, revealing the truth. These two meanings are the deeds of the Tathagata, relying on great wisdom, relying on great compassion. The meaning of the Five Permanences: First, Infinite Permanence; Second, Non-arising Permanence; Third, Constant Permanence; Fourth, Serene Permanence; Fifth, Unchanging Permanence. Infinite Permanence has ten aspects: First, because the cause is boundless, it is permanent; Second, because sentient beings are boundless, it is permanent; Third, because great compassion is boundless, it is permanent; Fourth, because the four bases of supernatural power (four Ruyi-zu) are boundless, it is permanent; Fifth, because wisdom is boundless, it is permanent; Sixth, because it is constantly in Samadhi, it is permanent; Seventh, because it is peaceful, joyful, and cool, it is permanent; Eighth, because walking in the world without being defiled by the eight worldly winds, it is permanent; Ninth, because it is nectar-like, tranquil, and far from the four Maras, it is permanent; Tenth, because the nature is unborn, it is permanent. --------------------------------------------------------------------------------
Chinese
因无边者，无量劫来舍身命财，为摄持正法。正法既无边际、无穷尽，此即以无穷之因，得无穷之果。果即三身也。 二无起常者，依前际，非本无今有，不为意生身所生故。三恒在常者，依后际，离不可思议死坏故。四湛然常者，依中际，不为无明烦恼病所破坏故。五无变常者，过三际，不为无漏业果报所变异故。第三恒在离死；第四湛然离病；第五无变者，初地至如来地通名无穷。从八地至如来名无起，从九地至如来亦分得名为无变常者。正论五义，并在佛地。 诸行无常， 是生灭法， 生灭灭已， 寂灭为乐。 三藏阇梨解旨云：诸行无常者，诸行即是色心诸行，行于三世中也。无常自有五义：一、失灭无常；二、相离无常；三、变异无常，亦名回转无常；四、有分无常；五、自性无常。所言失灭者，如百年报尽寿命失灭也。二相离无常者，即是骨肉离散也。三变异者，如骨色初白，后变为鸽色也。回转者，即转白为鸽色。四有分无常，如根尘识三事未和合时，名为本无无常，已有还无名为灭坏，即是已有还无。无常根尘识共聚，总名为有分也。五自性者，为有前四义故，名为自性无常也。是生者，是未来世生也。灭法者，是过去世已灭法也。生灭者，是现在世也。而现在摄生灭者， 现代汉语译本 因为是无边者，所以在无量劫以来舍弃身命和财物，为了摄持正法（Dharma，佛法）。正法既然是无边无际、无穷无尽的，这就意味着以无穷的因，得到无穷的果。这个果就是三身（Trikaya，法身、报身、应身）。 第二，无起常，依据前际（过去），不是原本没有现在才有，因为它不是意生身（Manomayakaya，化身）所生。第三，恒在常，依据后际（未来），远离不可思议的死亡和坏灭。第四，湛然常，依据中际（现在），不被无明烦恼和疾病所破坏。第五，无变常，超越三际（过去、现在、未来），不被无漏业果报所变异。第三个恒在，是远离死亡；第四个湛然，是远离疾病；第五个无变，从初地（菩萨的第一个阶位）到如来地（佛的境界）都通称为无穷。从八地到如来地称为无起，从九地到如来地也分得名为无变常。这五种意义，主要都在佛地（佛的境界）。 诸行无常， 是生灭法， 生灭灭已， 寂灭为乐。 三藏阇梨（Tripitaka Master，精通三藏的法师）解释说：诸行无常，诸行就是色（Rupa，物质）、心（Citta，精神）诸行，行于三世之中。无常有五种意义：一、失灭无常；二、相离无常；三、变异无常，也叫回转无常；四、有分无常；五、自性无常。所说的失灭，比如百年寿命终结而失灭。二、相离无常，就是骨肉离散。三、变异，比如骨头的颜色最初是白色，后来变为鸽子的颜色。回转，就是转白色为鸽子色。四、有分无常，比如根（Indriya，感觉器官）、尘（Visaya，感觉对象）、识（Vijnana，意识）三事未和合时，称为本无无常，已经有了还消失称为灭坏，就是已经有了还消失。无常的根尘识共同聚集，总称为有分。五、自性，因为有前四种意义，所以称为自性无常。是生，是未来世的生。灭法，是过去世已经灭的法。生灭，是现在世。而现在包含生灭。