English
English version: Birth. When observing nirvana, one only departs from the view of existence without clinging to the view of cessation. Why is this so? If one clings to birth, the essence of birth is already nirvana; if one clings to cessation, cessation is the beginning of arising. As the following verse says: 'The meaning of what arises from conditions is that the cessation of this meaning is non-arising; the meaning of ceasing all arising and ceasing is that the arising of this meaning is non-cessation.' Therefore, one can depart from both extremes of existence and non-existence without clinging to the middle way. Just as departing from the view of non-existence to grasp the view of existence, and breaking the view of existence to grasp the view of emptiness, this is a false emptiness and not true non-existence. Now, although departing from the view of existence, one does not cling to the view of emptiness. Only in this way can one attain the true non-existence of all dharmas. Speaking of attaining the true non-existence of dharmas, the meaning of certainty has already been explained earlier. When attaining true emptiness, observe that the mind does not arise, and one is far from all minds of existence and non-existence, therefore it is said to be certain non-arising. Then, Vimoksha Bodhisattva asked the Buddha: 'Venerable One, you cause those beings to abide in non-arising, is this non-arising truly non-arising?' This is the fourth question and answer. The previous section clarified that true contemplation is to be apart from the two extremes. Now it shows that false understanding cannot be separated from arising and abiding. Some practitioners with little learning use conceptual discrimination, thinking that contemplating the non-arising of dharmas can gather scattered thoughts and abide in the realm of non-arising. They think in this way, believing it to be non-arising. Later, when emerging from samadhi, they develop arrogance, thinking they have attained the forbearance of non-arising. To break this sickness, the question is raised: 'Abiding in non-arising, is this non-arising truly non-arising?' The Buddha said: 'Abiding in non-arising is actually arising. Why? Because non-abiding non-arising is true non-arising.' There are two parts to the answer. A brief answer and a detailed explanation. This is the brief answer, consisting of two sentences. The first sentence directly explains that it is arising, abiding in the realm of non-arising is actually the arising of a discriminating mind. The second sentence explains non-arising in reverse, if the mind does not abide in the realm of non-arising, and is apart from all discriminations, this is the forbearance of non-arising. Therefore, know that having abiding is not the forbearance of non-arising. This is the end of the brief answer with the reverse explanation. Bodhisattva, if one gives rise to a mind that abides in non-arising, it is using arising and ceasing to give rise, arising and ceasing cease together, originally not arising, the mind is always empty and still, empty and still without abiding, a mind without abiding is true non-arising. This is the detailed explanation. There are two parts to it. First, a detailed explanation of what is arising, and then a detailed explanation of what is non-arising. If the mind has abiding, giving rise to abiding in the realm of non-arising, it is using arising and ceasing to give rise to the arising of that realm. --------------------------------------------------------------------------------
Chinese
生无生以生灭生。虽灭境界之生而取其灭之无。于灭无境能取心生生灭俱存。岂曰无生耶。如是二句详前是生。真无生忍即不如是。外不存于所取之灭。内不生其能取之生。以之故言生灭俱灭。然此俱灭非谓还无。推求本生不得其生。既不得生何得还灭。于时证会本来空寂故言本生不生心常空寂。如是空寂能所平等。无能住心住于空境。故言空寂无住。如是乃名无生法忍。故言乃是无生。演无生观竟在于前。 经曰。解脱菩萨而白佛言尊者心无有住有何修学为有学也为无学也。 论曰。此下广一觉义。于中有八问答。科为二分。前二问答正广一觉如来藏义。后六问答因论生论遣诸疑难。今此初问。问心无住。若有学者即非无住。若无学者即非观行。又若有学者应有心生。若无学者只是空理。 经曰。佛言菩萨无生之心心无出入本如来藏性寂不动。 论曰。此中先显道理后正对问。显道理者。得无住时无生之心心常寂灭。无有出观达本无起亦非始入。以之故言心无出入。如是观心既无出入。即是本觉如来藏心。是明始觉即同本觉。此无生心既是本藏本来性寂不复起动。云何得有入出起息。此言重成无出入义。 经曰。亦非有学亦非无学无有学不学是即无学非无有学是为所学。 论 现代汉语译本：从生灭的角度来看，‘生’是从‘无生’中产生的。虽然灭除了境界的生起，而执取那灭尽的‘无’，但在灭无的境界中，能取之心仍然生起，生灭同时存在，怎么能说是‘无生’呢？像这样，前两句详细说明了‘是生’的道理。真正的‘无生法忍’不是这样的。对外不执着于所要灭除的境界，对内不生起能取之心。因此说‘生灭俱灭’。然而，这‘俱灭’不是说回归于‘无’。推究其本来的‘生’，是找不到‘生’的。既然找不到‘生’，又怎么能回归于‘灭’呢？此时证悟体会到本来就是空寂的，所以说‘本生不生，心常空寂’。像这样的空寂，能取和所取是平等的，没有能住之心，也没有心住在空境上。所以说‘空寂无住’。像这样才叫做‘无生法忍’，所以说‘乃是无生’。演说‘无生观’最终在于前面所说的道理。 经文说：解脱菩萨问佛说：‘尊者，心无所住，有什么修学？是属于有学位的，还是属于无学位的？’ 论中说：下面广泛地阐释‘一觉’的含义。其中有八个问答，分为两部分。前两个问答是正面阐释‘一觉如来藏’的含义，后六个问答是因论而生论，消除各种疑难。现在这是第一个问题，问的是‘心无住’。如果有修学者，就不是‘无住’；如果没有修学者，就不是观行。而且，如果有修学者，应该有心生；如果没有修学者，就只是空理。 经文说：佛说：‘菩萨的无生之心，心无出入，本来就是如来藏的自性，寂静不动。’ 论中说：这里先阐明道理，然后正面回答问题。阐明道理是说，证得‘无住’的时候，‘无生’之心常常是寂灭的，没有出观达到本无生起，也不是开始进入。因此说‘心无出入’。像这样观心，既然没有出入，就是本觉如来藏心。这是说明始觉等同于本觉。这‘无生’之心既然是本藏，本来就是自性寂静，不再生起动摇，怎么会有入出起息呢？这句话是再次强调‘无出入’的含义。 经文说：‘既不是有学位，也不是无学位，没有有学和不学，这就是无学位；并非没有有学，这就是所学。’
English
English version: 'Birth' arises from 'no-birth' from the perspective of arising and ceasing. Although the arising of realms is extinguished, and the 'no' of that extinction is grasped, in the realm of extinguished 'no', the grasping mind still arises, and arising and ceasing exist simultaneously. How can it be said to be 'no-birth'? Like this, the previous two sentences explain in detail the principle of 'is-birth'. The true 'Anutpattika-dharma-kshanti' (无生法忍, patience with the unborn dharma) is not like this. Externally, it does not cling to the realm to be extinguished; internally, it does not generate the grasping mind. Therefore, it is said 'arising and ceasing are both extinguished'. However, this 'both extinguished' does not mean returning to 'no'. Investigating its original 'birth', 'birth' cannot be found. Since 'birth' cannot be found, how can it return to 'extinction'? At this time, one realizes and experiences that it is originally empty and still, so it is said 'original birth is not born, the mind is always empty and still'. Like this emptiness and stillness, the grasper and the grasped are equal, there is no dwelling mind, and the mind does not dwell in the empty realm. Therefore, it is said 'empty and still, no dwelling'. Like this, it is called 'Anutpattika-dharma-kshanti' (无生法忍, patience with the unborn dharma), so it is said 'is no-birth'. Expounding the 'view of no-birth' ultimately lies in the principles stated earlier. The Sutra says: 'Vimoksha Bodhisattva (解脱菩萨, Liberation Bodhisattva) asked the Buddha: 'Venerable One, since the mind has no dwelling, what kind of practice is there? Does it belong to the stage of learning (有学位, with learning), or to the stage of no-learning (无学位, without learning)?'' The Treatise says: Below, the meaning of 'One Awakening' is extensively explained. Among them, there are eight questions and answers, divided into two parts. The first two questions and answers directly explain the meaning of 'One Awakening Tathagatagarbha' (一觉如来藏, One Awakening Tathagatagarbha), and the latter six questions and answers arise from the discussion and eliminate various doubts. Now, this is the first question, asking about 'mind without dwelling'. If there is a learner, then it is not 'no-dwelling'; if there is no learner, then it is not contemplation. Moreover, if there is a learner, there should be mind arising; if there is no learner, it is just empty principle. The Sutra says: 'The Buddha said: 'The Bodhisattva's mind of no-birth has no coming or going, it is originally the nature of the Tathagatagarbha (如来藏, Tathagatagarbha), still and unmoving.' The Treatise says: Here, the principle is first explained, and then the question is answered directly. Explaining the principle means that when 'no-dwelling' is attained, the 'no-birth' mind is always still and extinguished, there is no going out of contemplation to reach original non-arising, nor is it a beginning of entering. Therefore, it is said 'the mind has no coming or going'. Like this, contemplating the mind, since there is no coming or going, it is the original awakening Tathagatagarbha mind. This explains that initial awakening is the same as original awakening. Since this 'no-birth' mind is the original store, it is originally still in nature and no longer arises and moves, how can there be entering, exiting, arising, and ceasing? This sentence is to re-emphasize the meaning of 'no coming or going'. The Sutra says: 'It is neither the stage of learning nor the stage of no-learning, there is no learning and no-learning, this is the stage of no-learning; it is not that there is no learning, this is what is learned.' --------------------------------------------------------------------------------
Chinese
曰。此是正对问意。于中有二。先遮后许。既非始入故非有学。亦无终出故非无学。又无能住之心故非有学。不无无住之心故非无学。此是俱遮遮止句也。无有学不学是即无学者。以无别所学即不是能学。由是义故许是无学。此依非有学义许是无学也。非无有学是为所学者。虽非有住之观非无无住之行。以是义故许是有学。既有学故下地所学。此依非无学义许是有学也。此是俱许自在答也。 经曰。解脱菩萨而白佛言尊者云何如来藏性寂不动。 论曰。此下第二问答。前明始觉不异本觉如来藏性。今者正显如来藏性隐藏不动。此中略明如来藏义。如来藏门有二有三。所言三者。如不增不减经言。众生界中示三种法。皆真实如不异不差。何谓三法。一者如来藏本际相应体及清净法。此法如实不虚妄。不离不脱智不思议法。无始本际来有此清净相应法体。二者如来藏本际不相应体及烦恼缠不清净法。此本际离脱不相应烦恼缠不清净法。唯有如来菩提智之所能断。三者如来藏未来际平等恒及有法。即是一切诸法根本。备一切法具一切法。于世法中不离不脱。案云。是显三种如来藏门。何等为三。一者能摄如来藏。住自性时能摄果地如来功德。能摄如来名如来藏故。二者所摄如来藏。谓烦恼缠不清净法一切皆在如 现代汉语译本： 答：这是正面回答提问的意图，其中包含两个方面：先否定，后肯定。既然不是初学者，所以不是有学（Śaikṣa，需要学习的人）；也没有完成学业，所以不是无学（Aśaikṣa，无需再学习的人）。又因为没有能安住的心，所以不是有学；并非没有不住的心，所以不是无学。这是双重否定的遮止句。没有有学和无学，这就是无学者。因为没有特别要学习的内容，所以不是能学习的人。因为这个缘故，允许是无学。这是依据‘不是有学’的意义，允许是无学。并非没有有学，这是所要学习的人。虽然没有安住的观，并非没有不住的行。因为这个缘故，允许是有学。既然是有学，就是下地所学。这是依据‘不是无学’的意义，允许是有学。这是双重肯定的自在回答。 经文说：解脱菩萨（Vimokṣa Bodhisattva）禀告佛说：‘尊者，为什么如来藏性（Tathāgatagarbha-dhātu）是寂静不动的？’ 论述说：下面是第二个问答。前面阐明始觉（prathamābhisambodhi，初始的觉悟）与本觉（prakṛtipariśuddha，本来的觉悟）没有差别，都是如来藏性。现在正是显现如来藏性隐藏不动。这里简要地阐明如来藏的意义。如来藏门有二种和三种。所说的三种，如《不增不减经》（Anūnatvāpūrṇatvanirdeśa-sūtra）所说：在众生界中显示三种法，都是真实的，如实不异不差。什么是三种法？第一种是如来藏本际（Tathāgatagarbha-prakṛti）相应体及清净法。此法如实不虚妄，不离不脱智不思议法。从无始本际以来就有此清净相应法体。第二种是如来藏本际不相应体及烦恼缠不清净法。此本际离脱不相应烦恼缠不清净法，只有如来菩提智才能断除。第三种是如来藏未来际平等恒及有法，即是一切诸法的根本，具备一切法，具足一切法，在世法中不离不脱。案云：这是显示三种如来藏门。哪三种？第一种是能摄如来藏，住在自性时能摄取果地如来的功德。能摄取如来，所以名为如来藏。第二种是所摄如来藏，指烦恼缠不清净法一切都在如