English
English version: Within non-discrimination, knowledge and insight arise, along with superior understanding (胜解, shengjie - superior understanding). If wisdom relies on samatha (奢摩他, samatha - tranquility), then knowledge arises. If it relies on vipasyana (毗钵舍那, vipasyana - insight), then insight arises. Both of these rely on samadhi (三摩提, samadhi - concentration), hence superior understanding arises. Because of the mastery of samadhi, one can understand the images of inner clinging, which is called superior understanding. What is non-discrimination? This precisely reveals the state of non-discrimination. The *Mahamegha Sutra* says that the previous expedient means are the wisdom of application, but now non-discrimination is the fundamental wisdom, which is directly realizing Suchness (真如, zhenru), being apart from the grasper and the grasped, which is called non-discrimination. Secondly, it is to reveal the original stillness. Regarding what Subhuti (须菩提) spoke of as 'characteristics of dharmas (法相, faxiang)', the Tathagata (如来, rulai) said, 'They are not characteristics of dharmas; therefore, they are called characteristics of dharmas.' Asanga (无著) said that this is to show the uncommon meaning and the corresponding meaning in the characteristics of dharmas. As previously stated, the twenty-six doubts of the transformed body speaking the Dharma without merit are dispelled. Because of hearing that the true transformation is neither one nor different, the mind doubts: if it is not one, then the transformed body is merely false; if it is not different, then it is merely a dark merging into oneness, the Dharmakaya (法身, fashen) is the transformed body, ultimately without self-nature. If so, then there is no merit in receiving, upholding, and expounding the Dharma that is spoken. The text for dispelling doubts is divided into two parts. First, it explains the merit of speaking the Dharma. 'Subhuti, if someone were to use the seven treasures to fill countless asamkhya (阿僧祇, asamkhya - countless) worlds for almsgiving, and if a good man or good woman were to arouse the Bodhi mind (菩萨心, pusa xin - the mind of enlightenment), and uphold this sutra, even four lines of verse, recite it, and explain it to others, their merit would surpass the former.' The verse says: The merit of the transformed body's manifestation is not non-existent, but is endless merit. The treatise says: Although the Buddhas' transformed bodies naturally perform actions, the Buddhas' transformed bodies speaking the Dharma have immeasurable, endless, and unconditioned merit. The second part explains that speaking the Dharma is not defiled. 'How does one explain it to others? Without grasping at appearances, like Suchness, unmoving.' Asanga said: In order to speak the Dharma without being defiled, because there is such great benefit, one should definitely expound it. Such exposition is without defilement. 'How does one expound it,' etc., is to show that it is inexpressible. If it were otherwise, it would be defiled speech, because it is a reversed meaning. Furthermore, if one does not seek faith and respect when speaking the Dharma, it is also undefiled speech. The *Mahamegha Sutra* says: If one can speak the Dharma of true reality without using the mind of arising and ceasing, then it is like that Suchness, therefore it is called 'like Suchness'. Moreover, the mind is like the realm, therefore it is undefiled. --------------------------------------------------------------------------------
Chinese
曰如如。不动者则无染义○二十七断入寂如何说法疑。论云。若诸佛如来常为众生说法。云何言如来入涅槃○断者。 何以故。一切有为法。如梦幻泡影。如露亦如电。应作如是观 释此文为三。初约两论释。魏本中九喻。魏本云。一切有为法。如星翳灯幻。露泡梦电云。应作如是观○于中文二。初约本论断疑。偈云。非有为非离。诸如来涅槃。九种有为法。妙智正观故。论云。诸佛得涅槃化身说法故非有为。非离有为。何故示现世间而不住有为。由妙智正观。有为如九喻虚假故○二兼无著释相。无著云此偈显示四有为相。文四○一自性相。此见相。二用识为体。生死根本故。文三○一星喻见。无著云。无智暗中有彼光故。有智明中无彼光故○二翳喻相。论云。如目有翳。则见毛轮等色。观有为法亦尔。以颠倒见故。无著云。人法我见如翳。以取无义故○三灯喻识。灯约膏油相续不绝。识依贪爱生死无休○二着所住味相。论云幻喻所依住处。以器世间种种差别。无一体实故。无著云。味着颠倒境故。大云云。幻出城郭诳人。识变山河不实故○三随顺过失相。自身及受用是过失。观此无常是名随顺。又解云。随顺身受即是过失。文二○初露喻身。论云。身亦如是少时住故。二泡喻受。论云。所受用事亦复如是。以 现代汉语译本： 答：如如（tathata，真如）。不动，即没有染污的意义。二十七、断绝进入寂灭，如何解释说法之疑？《论》中说：‘如果诸佛如来经常为众生说法，为何又说如来入涅槃？’断绝（涅槃）者， 这是什么缘故呢？一切有为法，如同梦幻泡影，如露水也如闪电，应当这样观察。《释》此文分为三部分。首先，依据两部论典解释。《魏本》中有九种比喻。《魏本》说：‘一切有为法，如星、翳、灯、幻、露、泡、梦、电、云，应当这样观察。’在（《魏本》）中文中分为两部分。首先，依据本论断除疑惑。偈颂说：‘非有为，非离有为，诸如来涅槃，九种有为法，妙智正观故。’《论》中说：‘诸佛得涅槃化身说法，所以非有为，非离有为。为何示现在世间而不住在有为法中？因为用妙智正观，有为法如九种比喻般虚假。’第二，兼顾无著（Asanga）的解释和相。无著说此偈显示四种有为相。文分四部分：一、自性相。这是见相。二、以识为体，是生死根本。文分三部分：一、星喻见。无著说：‘无智的黑暗中有彼光，有智慧的光明中没有彼光。’二、翳喻相。《论》中说：‘如眼睛有翳障，则见毛发轮等色。观察有为法也是这样，因为有颠倒见。’无著说：‘人法我见如翳障，因为执取无意义的事物。’三、灯喻识。灯以膏油相续不断为喻，识依贪爱生死无休止。二、着所住味相。《论》中说：幻喻所依住处，因为器世间种种差别，没有一体是真实的。无著说：‘味着颠倒境故。’《大云经》说：‘幻化出城郭欺骗人，识变现山河不真实。’三、随顺过失相。自身及受用是过失，观察此无常是名随顺。又解释说：随顺身受即是过失。文分两部分：一、露喻身。《论》中说：身也是这样，只能暂时存在。二、泡喻受。《论》中说：所受用之事也是这样。
English
English version: Answer: Tathata (如如, suchness). Immovable means without the meaning of defilement. Twenty-seventh: How to explain the doubt about entering Nirvana (涅槃, extinction) and ceasing to speak? The Shastra (论) says: 'If all Buddhas (诸佛) and Tathagatas (如来) constantly preach the Dharma (法) for sentient beings (众生), why is it said that the Tathagata enters Nirvana?' The one who ceases (Nirvana), What is the reason for this? All conditioned dharmas (有为法) are like dreams, illusions, bubbles, and shadows; like dew and like lightning; one should observe them in this way. The explanation of this text is divided into three parts. First, it is explained based on two treatises. The Wei version (魏本) has nine metaphors. The Wei version says: 'All conditioned dharmas are like stars, cataracts, lamps, illusions, dew, bubbles, dreams, lightning, and clouds; one should observe them in this way.' In the Chinese text (中文) of the Wei version, it is divided into two parts. First, based on this treatise, doubts are dispelled. The verse says: 'Neither conditioned nor apart from conditioned, the Nirvana of all Tathagatas, the nine kinds of conditioned dharmas, are due to the correct observation of wonderful wisdom.' The Shastra says: 'The Buddhas attain Nirvana and manifest transformation bodies to preach the Dharma, therefore they are neither conditioned nor apart from conditioned. Why do they appear in the world but not abide in conditioned dharmas? Because with the correct observation of wonderful wisdom, conditioned dharmas are as false as the nine metaphors.' Second, it also considers Asanga's (无著) explanation and characteristics. Asanga says that this verse reveals the four characteristics of conditioned dharmas. The text is divided into four parts: 1. The characteristic of self-nature. This is the characteristic of seeing. 2. Taking consciousness (识) as the body is the root of birth and death. The text is divided into three parts: 1. The star is a metaphor for seeing. Asanga says: 'In the darkness of ignorance, there is that light; in the light of wisdom, there is no that light.' 2. The cataract is a metaphor for appearance. The Shastra says: 'If the eyes have cataracts, then one sees hair-wheels and other colors. Observing conditioned dharmas is also like this, because there is inverted seeing.' Asanga says: 'The view of self, others, and beings is like a cataract, because one grasps meaningless things.' 3. The lamp is a metaphor for consciousness. The lamp is a metaphor for the continuous flow of oil, and consciousness relies on greed and love, and birth and death never cease. 2. The characteristic of attachment to the taste of dwelling. The Shastra says: The illusion is a metaphor for the place of dwelling, because the various differences in the vessel world (器世间) have no single entity that is real. Asanga says: 'Because of the taste of attachment to inverted realms.' The Mahamegha Sutra (大云经) says: 'Illusions create cities and towns to deceive people, and consciousness transforms mountains and rivers that are not real.' 3. The characteristic of following faults. Oneself and what is enjoyed are faults, and observing this impermanence is called following. It is also explained that following the body and what is received is a fault. The text is divided into two parts: 1. Dew is a metaphor for the body. The Shastra says: The body is also like this, it can only exist temporarily. 2. Bubbles are a metaphor for what is received. The Shastra says: The things that are received and used are also like this. --------------------------------------------------------------------------------
Chinese
受想因三法不定故。无著云。显示随顺苦体。以受如泡故。功德施云。观察寿如水泡。或始生未成体。或才生。或暂停住。即归散灭○四随顺出离相。无著云。随顺人法无我故得出离。文三○初梦喻过去。无著云。彼过去行以所念处故如梦。论云。应观过去所有集造同于梦境。但唯念性故。功德施云。观察作者。如梦中随见闻之境。以念分别熏习住故。虽无作者。种种境界分明现前。如是众生无始时来。有诸烦恼善不善业熏习而住。虽无我是能作者。而现无涯生死等事○二电喻现在。论云。以刹那不住故。功德施云。观察心如电生时即灭。三云喻未来。论云。以于子时阿黎耶识。与一切法为种子根本。无著云。彼粗恶种子似虚空。引心出故如云○无著云。如是知三世行则达无我。此显示随顺出离相。大云云。过未无体现又不住。则三世空达无我矣○二约诸经显诸虚假喻之大意。佛说一切法空。疑云。云何现见一切境界。故说如幻。幻法虽无分明可见。又疑云。幻法既无人何爱着。故说如阳焰。渴鹿谓之水爱着奔趣。又疑云。渴鹿毕竟不得水。贪者如何皆得受用。故说如梦。梦中所见亦得受用。又疑云。梦造善恶寤无业报。梦打尊长寤无忧惧。故说如影如响。虽全无体。明镜对色空谷对声。妍媸高低一一皆应。必无杂乱 现代汉语译本 受、想、行三种法是不确定的缘故。 无著菩萨说：‘这是为了显示随顺苦的本质，因为感受就像水泡一样。’ 功德施菩萨说：‘观察寿命就像水泡一样，或者刚产生还没有成形，或者刚刚产生，或者暂时停留，就归于消散灭亡。’ 四、随顺出离相。无著菩萨说：‘随顺人无我和法无我，因此可以得出离。’分为三部分。 一、梦境比喻过去。无著菩萨说：‘过去的种种行为，因为是所念之处，所以像梦境一样。’ 论中说：‘应该观察过去所有积聚造作的事物，如同梦境一般，仅仅是念头的性质。’ 功德施菩萨说：‘观察作者，如同在梦中随见随闻的境界，因为念头分别的熏习而存在。虽然没有作者，种种境界却分明地显现出来。就像众生从无始以来，有种种烦恼、善业、不善业熏习而存在。虽然没有“我”是能作者，却显现出无边无际的生死等等事情。’ 二、闪电比喻现在。论中说：‘因为刹那不住留。’ 功德施菩萨说：‘观察心就像闪电一样，产生时就灭亡。’ 三、云朵比喻未来。论中说：‘因为在子时，阿黎耶识（Ālaya-vijñāna）与一切法作为种子根本。’ 无著菩萨说：‘那些粗恶的种子像虚空一样，引出心识，所以像云朵。’ 无著菩萨说：‘像这样了知三世的运行，就能通达无我。’这显示了随顺出离相。 《大云经》（Mahāmegha-sūtra）中说：‘过去和未来没有实体显现，又不住留，那么三世皆空，就能通达无我了。’ 二、用各种经典来显示各种虚假比喻的大意。 佛说一切法空。有人怀疑说：‘为什么现在能看见一切境界呢？’所以说如幻（māyā）。幻法虽然没有实体，却能分明可见。 又有人怀疑说：‘幻法既然没有人，为什么会有爱着呢？’所以说如阳焰（marīci）。干渴的鹿认为阳焰是水，爱着它而奔跑过去。 又有人怀疑说：‘干渴的鹿最终得不到水，贪婪的人如何都能得到受用呢？’所以说如梦（svapna）。梦中所见也能得到受用。 又有人怀疑说：‘梦中造作善恶，醒来后没有业报；梦中殴打尊长，醒来后没有忧愁恐惧。’所以说如影（chāyā）如响（pratibhāsa）。虽然完全没有实体，明镜对着颜色，空谷对着声音，美好丑陋、高低起伏，一一都能相应，必定不会杂乱。