English
English version: To obtain this good cause, Bodhisattvas study the contemplation of emptiness. The 'non-practitioner of emptiness' refers to the two kinds of good results, namely Nirvana with remainder and Nirvana without remainder. If there is a remainder, and the accumulation (Samudaya) is removed, then this result is free from the four inversions (viparyasas) of permanence (nitya), bliss (sukha), self (atman), and purity (subha). If there is no remainder and suffering is extinguished, then that is permanence, bliss, self, and purity. These seventh and eighth emptinesses are the self-liberation of a pure Bodhisattva: the first is attaining the Path, and the second is attaining the Fruit. The third is Ultimate Emptiness (Bhutakoti-sunyata). Bodhisattvas cultivate emptiness in order to constantly benefit others. Ultimately, they constantly desire to benefit others, until all beings are exhausted, vowing to constantly teach and transform. If the mind is attached to this, now use this contemplation to definitely abandon this 'ultimate' mind, and naturally benefit others. Only then is it true wisdom, called Ultimate Emptiness. If one clings to the 'ultimate' mind, benefiting only when able and not benefiting when unable, then it is not natural and constant benefit, and this is not emptiness. This 'ultimate' mind is the ninth wisdom, called Ultimate Emptiness. The fourth is Emptiness of No Before and After (Anavaragra-sunyata), also called Emptiness of No Beginning. In order to accomplish Ultimate Emptiness and benefit others, there is no before and after, which means there is no beginning and end. If Bodhisattvas do not understand that this is emptiness, they will generate a weary and tired mind, abandoning birth and death. Since they see that birth and death are empty, they do not distinguish between before and after, as well as beginning and end. Since they do not distinguish between beginning and end, they have no sorrow or joy in their minds regarding short or long durations. They are not sorrowful about long durations, nor joyful upon hearing of short durations. Since they are free from sorrow and joy, they can not abandon birth and death. Because they do not abandon, ultimate benefit can be accomplished. Therefore, the tenth contemplation is Emptiness of No Beginning. The fifth is Emptiness of Non-Abandonment (Anapakarshana-sunyata). Bodhisattvas cultivate this samadhi (定止) in order for merit and roots of goodness to be inexhaustible. Why? All Buddhas, even in Nirvana without remainder, do not abandon the gate of merit and roots of goodness. The fruits of outflows have been exhausted, but the merit and roots of goodness are for the sake of transforming beings, so they constantly have this function. Although the Tathagata enters Nirvana, he still manifests responsive and transformative bodies according to the opportunities of sentient beings, guiding and benefiting sentient beings. This is the meaning of generating the mind again. Therefore, if sentient beings are not exhausted, the function of responsive transformation is also not exhausted. Therefore, it is said that although one enters Nirvana without remainder, one does not abandon merit and roots of goodness. If those of the Two Vehicles (声闻缘觉) enter extinction, they do not generate the mind again, because their compassion is shallow and they do not transform sentient beings. If --------------------------------------------------------------------------------
Chinese
佛入无余而更起心者。以诸佛菩萨三身利物无穷故。如来法身即是一切无流法之依处故。言散灭不舍离功德也。所以得知涅槃之中犹有法身者。以用终体。既睹应化之用不尽。故知此身之体。常自湛然。永无迁坏。如毗婆沙师说。无涅槃无有自相。而不可言无。何以故。为能显事用故。若不依涅槃不成智慧。智慧不成则烦恼不灭。涅槃既能生道。道能灭惑。即是涅槃家事。既见有事。则知应有体故。不得言无也。如来法身在涅槃中。即义亦尔。为除分别涅槃不舍功德。即是分别性。真实义中。无此分别。故名不舍离空。语言说涅槃不舍功德。而涅槃中亦无不舍之意。故名不舍空。即成不舍生死之意。前明不舍生死毕竟利他。异于二乘不能永利。今明虽在生死及涅槃并皆化物。此义不异故。前来至此。凡有三空。名利他事。此即第十一不舍空。亦名不散空也六性空。七相空。八一切法空。此三明自利利他因。问空何所为。答为清净佛性即空故名性空。问何故名性空。 答佛性者。即是诸法自性。何以故。自然有故。但自性有两义。一无始。二因。譬如无始生死中。有心无心两法自然无因。若心有因。此因为本。有为始有。若本有因。此因即是自然。既是自然。亦应许心是自然。昔未有因。应无众生。有时有因。方 现代汉语译本 如果佛陀进入无余涅槃后还会生起心念，那是因为诸佛菩萨以其法身、报身、应身这三身利益众生是无穷无尽的。如来的法身是一切无漏功德的依处，所以说即使散灭也不会舍弃功德。如何得知涅槃之中仍然存在法身呢？因为从其作用来看，既然我们看到应化身的作用没有穷尽，就可以知道法身的本体是常寂光，永远不会变迁坏灭。如同《毗婆沙论》的论师所说，涅槃没有自相，但也不能说它不存在。为什么呢？因为它能够显现作用。如果不依靠涅槃，就不能成就智慧；没有智慧，就不能灭除烦恼。涅槃既然能够产生道，道能够灭除迷惑，这就是涅槃的本分。既然我们看到有这些作用，就知道它应该有本体，所以不能说它不存在。如来的法身在涅槃中，道理也是一样。为了消除人们认为涅槃会舍弃功德的分别念，所以说涅槃不舍弃功德，这是一种分别性的说法。在真实的意义中，没有这种分别，所以称为‘不舍离空’。语言上说涅槃不舍弃功德，但涅槃中也没有不舍弃功德的意念，所以称为‘不舍空’，这也就成就了不舍弃生死的意义。前面说明不舍弃生死是为了彻底利益众生，这与二乘圣者不能永远利益众生不同。现在说明即使身处生死和涅槃，佛陀都在教化众生，这个意义并没有改变。从前面到这里，总共有三种空，都属于利益众生的事业，这就是第十一‘不舍空’，也称为‘不散空’。六、性空（自性本空），七、相空（现象本空），八、一切法空（一切事物本空），这三种空说明了自利利他的原因。问：‘空’是为了什么？答：为了清净佛性，因为佛性本空，所以称为‘性空’。问：为什么称为‘性空’？ 答：佛性，就是诸法的自性。为什么呢？因为它是自然存在的。但自性有两种含义：一是无始，二是因。譬如在无始的生死轮回中，有心和无心这两种法都是自然而无因的。如果心有因，这个因就是根本，有为法才会有开始。如果根本有因，这个因就是自然。既然是自然，也应该承认心是自然。过去没有因的时候，应该没有众生；有时有因，才...
English
English version If a Buddha, having entered Parinirvana (complete Nirvana), were to still generate thoughts, it would be because the Buddhas and Bodhisattvas benefit beings limitlessly through their Trikaya (three bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya). The Tathagata's (Buddha's) Dharmakaya (Dharma body) is the basis for all undefiled Dharmas (teachings), hence it is said that even in dissolution, it does not abandon merits. How do we know that the Dharmakaya still exists within Nirvana? Because, considering its function, since we see that the function of the Nirmanakaya (transformation body) is not exhausted, we can know that the essence of the Dharmakaya is eternally serene and unchanging. As the masters of the Vibhasa (commentary) say, Nirvana has no self-nature, but it cannot be said that it does not exist. Why? Because it can manifest functions. If one does not rely on Nirvana, one cannot attain wisdom; without wisdom, one cannot extinguish afflictions. Since Nirvana can generate the path, and the path can extinguish delusion, this is the inherent function of Nirvana. Since we see these functions, we know that it must have an essence, so it cannot be said that it does not exist. The Tathagata's Dharmakaya in Nirvana is the same principle. To eliminate the discriminating thought that Nirvana abandons merits, it is said that Nirvana does not abandon merits, which is a discriminating statement. In the true meaning, there is no such discrimination, so it is called 'non-abandonment of emptiness'. Linguistically, it is said that Nirvana does not abandon merits, but in Nirvana, there is no intention of not abandoning merits, so it is called 'non-abandonment of emptiness', which achieves the meaning of not abandoning Samsara (cycle of birth and death). The previous explanation that not abandoning Samsara is for the ultimate benefit of beings is different from the Shravakas (hearers) and Pratyekabuddhas (solitary realizers) who cannot benefit beings eternally. Now it is explained that even in Samsara and Nirvana, the Buddha is teaching beings, and this meaning has not changed. From the beginning to here, there are three types of emptiness, all belonging to the activities of benefiting beings. This is the eleventh 'non-abandonment of emptiness', also called 'non-dispersion of emptiness'. Sixth, Svabhava-shunyata (emptiness of inherent existence), seventh, Lakshana-shunyata (emptiness of characteristics), eighth, Sarva-dharma-shunyata (emptiness of all phenomena). These three emptinesses explain the cause of benefiting oneself and others. Question: What is the purpose of 'emptiness'? Answer: To purify Buddha-nature, because Buddha-nature is inherently empty, it is called 'Svabhava-shunyata' (emptiness of inherent existence). Question: Why is it called 'Svabhava-shunyata' (emptiness of inherent existence)? Answer: Buddha-nature is the self-nature of all Dharmas (phenomena). Why? Because it exists naturally. But self-nature has two meanings: one is beginningless, and the other is cause. For example, in the beginningless cycle of birth and death, both mind and no-mind are naturally without cause. If the mind has a cause, this cause is the root, and conditioned phenomena have a beginning. If the root has a cause, this cause is natural. Since it is natural, it should also be admitted that the mind is natural. In the past, when there was no cause, there should be no sentient beings; only when there is a cause, then... --------------------------------------------------------------------------------
Chinese
有众生。如土石等。若有因时应成众生。故知自然一分作有心。一分作无心。故言譬如无始生死中。有心无心两法自然无因也。佛性亦尔。自然无因。虚妄尚有自然义。何况真实而不自然。故由无始佛性为因。所以六入欲求解脱。若无佛性。解脱之果。不得成就。譬如净珠能清浊水。以佛性无始故。生死无始一异空。净不净空等如上说。此空性为离五失显五种功德。人法是分别性从人法生分别。是依他性。就分别性觅法不可得。就依他性觅所分别之人法。亦不可得。即真实性。真实无体。无体故无相。无相故无生。无生故无灭。无灭故寂静。寂静即是自性涅槃。此自性空除五种过失。一除下劣心。不薄信佛性是有可得。得之有无量功德。则不能发菩提心。不发此心。常守下劣。佛性令其发心。故言能除下劣心也。二除高心。若人不解佛性平等。谓我有佛性。我已发心。他无佛性。不能发心故高慢。若体此理。无有此彼。高心即灭。故言能除高心也。三除着虚妄弃舍真实。虚妄所以是生死过失者。如人来打拍骂詈毁辱等事。一非本有。二由心所作。虚妄所起。非是自然。即是虚妄。若不体真实道理。谓此是真实。则取着虚妄。皆弃真实。故生三毒利等烦恼。若识生死虚妄非是实有则不见能拍所骂。不见众生过失。不生烦 现代汉语译本 有些众生，比如土石等，如果有时机因缘成熟，也应当成为众生。因此可知，自然而然的事物，一部分是有心识的，一部分是没有心识的。所以说，譬如在无始的生死轮回中，有心识和无心识这两种法，都是自然而然，没有原因的。佛性也是这样，自然而然，没有原因。虚妄的事物尚且有自然而然的道理，更何况真实的事物而不自然呢？所以，由于无始以来的佛性作为根本原因，所以六根（六入）想要寻求解脱。如果没有佛性，解脱的果实就不能成就。譬如清净的宝珠能够澄清浑浊的水。因为佛性是无始的，所以生死也是无始的，一异（一体还是差异）、空（空性）的道理，清净不清净、空等等，都如前面所说。这种空性是为了远离五种过失，而彰显五种功德。 人法（众生和法）是分别性的，从人法产生分别，是依他性（依赖于其他条件而存在）。在分别性中寻找法是不可得的，在依他性中寻找所分别的人法，也是不可得的，这就是真实性。真实性没有实体，因为没有实体所以没有相状，没有相状所以没有生起，没有生起所以没有灭亡，没有灭亡所以寂静，寂静就是自性涅槃。这种自性空，能够去除五种过失： 一、去除下劣心。如果轻视佛性，认为佛性是可以得到的，得到它会有无量的功德，那么就不能发起菩提心。不发起菩提心，就会常常安于下劣。佛性能够令其发起菩提心，所以说能够去除下劣心。 二、去除高慢心。如果人不理解佛性的平等，认为‘我有佛性，我已经发心，他没有佛性，不能发心’，就会产生高慢。如果体悟到这个道理，就没有彼此的分别，高慢心就会熄灭，所以说能够去除高慢心。 三、去除执着虚妄，舍弃真实。虚妄之所以是生死轮回的过失，比如有人来打骂、毁辱等事，一是并非本来就有的，二是由于心所造作，是虚妄所引起的，不是自然而然的，就是虚妄。如果不体悟真实的道理，认为这些是真实的，就会执着虚妄，舍弃真实，因此产生贪嗔痴等烦恼。如果认识到生死是虚妄的，不是真实存在的，那么就看不到能打的人和所骂的事，看不到众生的过失，就不会产生烦恼。