English
English version Because he is boundless, he has relinquished his life and possessions for countless kalpas (aeons) in order to uphold the true Dharma (Buddhist teachings). Since the true Dharma is boundless and inexhaustible, this means that with infinite causes, one obtains infinite results. The result is the Trikaya (the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya). Secondly, 'no arising' is permanent, based on the past; it is not that it was originally non-existent and now exists, because it is not born from the Manomayakaya (mind-made body). Thirdly, 'constantly present' is permanent, based on the future; it is free from inconceivable death and destruction. Fourthly, 'serene' is permanent, based on the present; it is not destroyed by ignorance, afflictions, and illness. Fifthly, 'unchanging' is permanent, surpassing the three times (past, present, and future); it is not altered by the results of unwholesome karma. The third, 'constantly present,' is free from death; the fourth, 'serene,' is free from illness; the fifth, 'unchanging,' from the first Bhumi (stage of a Bodhisattva) to the Buddhahood is generally called infinite. From the eighth Bhumi to the Buddhahood is called 'no arising,' and from the ninth Bhumi to the Buddhahood, it is also partially named 'unchanging' and permanent. The five meanings are mainly in the Buddhahood (state of Buddha). 'All conditioned things are impermanent, they are subject to arising and passing away, Having arisen and ceased, Their cessation is bliss.' The Tripitaka Master (a master who is well-versed in the three baskets of Buddhist scriptures) explains: 'All conditioned things are impermanent,' meaning all conditioned things are Rupa (form, matter) and Citta (mind), acting in the three times. Impermanence has five meanings: 1. Impermanence of loss and destruction; 2. Impermanence of separation; 3. Impermanence of change, also called impermanence of turning; 4. Impermanence of parts; 5. Impermanence of self-nature. What is meant by loss and destruction is like the end of a hundred-year lifespan, resulting in loss and destruction. 2. Impermanence of separation is the separation of bones and flesh. 3. Change is like the color of bones initially being white and later changing to the color of a pigeon. Turning is the turning of white to the color of a pigeon. 4. Impermanence of parts is like when the Indriya (sense organs), Visaya (sense objects), and Vijnana (consciousness) have not yet come together, it is called originally non-existent impermanence; having existed and then disappearing is called destruction, which means having existed and then disappearing. The impermanent sense organs, sense objects, and consciousness gathering together are collectively called parts. 5. Self-nature is called impermanence of self-nature because of the previous four meanings. 'Is arising' refers to the arising in the future. 'Ceasing Dharma' refers to the Dharma that has already ceased in the past. 'Arising and ceasing' refers to the present. And the present includes arising and ceasing. --------------------------------------------------------------------------------
Chinese
生而即灭，故云生灭居现在也。言寂灭为乐者，若言灭法为乐，此义不然。何以故？为有现在灭是过去，已灭法为残，以有残故非乐也。若灭现在生灭为乐者，此事不然。何以故？为有未来生是现在世残故，有残故非乐也。若言未来生是常者，此义不然，生必有灭，故非常也。若能令未来应生法而不得生，乃可为乐耳。寂灭为乐，即其义也。上三句明生死有为法故无常，后一句辨涅槃是无为法故常住。 涅槃经本有今无偈论 现代汉语译本： 生即是灭，所以说生灭存在于现在。如果说寂灭是快乐，如果说灭法是快乐，这个道理是不对的。为什么呢？因为有现在的灭就成了过去，已经灭掉的法是残余，因为有残余所以不是快乐。如果灭掉现在的生灭是快乐，这件事是不对的。为什么呢？因为有未来生就是现在世的残余，有残余所以不是快乐。如果说未来生是常，这个道理是不对的，生必定有灭，所以不是常。如果能够让未来应该生的法而不能生，才可以称之为快乐。寂灭为乐，就是这个道理。上面三句说明生死是有为法所以无常，后一句辨明涅槃（Nirvana，解脱）是无为法所以常住。 《涅槃经》（Nirvana Sutra）本有今无偈论
English
English version: 'Born and immediately extinguished,' therefore it is said that birth and extinction reside in the present. If it is said that 'tranquil extinction is bliss,' if saying that the extinction of dharma (Dharma, the teachings of Buddha) is bliss, this meaning is not right. Why? Because the extinction of the present becomes the past, and the dharma that has already been extinguished is residual. Because there is residue, it is not bliss. If extinguishing the present birth and extinction is bliss, this matter is not right. Why? Because the future birth is the residue of the present world, and because there is residue, it is not bliss. If it is said that future birth is permanent, this meaning is not right; birth must have extinction, therefore it is not permanent. If one can cause the dharma that should be born in the future to not be born, then it can be called bliss. Tranquil extinction is bliss, that is the meaning. The above three sentences explain that birth and death are conditioned dharmas (conditioned dharmas, phenomena subject to cause and effect) and therefore impermanent. The last sentence clarifies that Nirvana (Nirvana, liberation) is an unconditioned dharma (unconditioned dharma, phenomena not subject to cause and effect) and therefore permanent. Verses on the Nirvana Sutra (Nirvana Sutra) that existed in the past but do not exist now. --------------------------------------------------------------------------------