English
English version: 'Dwelling in the mind of all phenomena, it is constantly empty and still, without different appearances,' meaning that dwelling in the mind of all phenomena, it is constantly empty and still, without various different appearances. 'Like the void, there is no movement or stillness,' just like the void, there is no movement or stillness. 'No arising, no action, no that, no this,' no arising and no action, no distinction between that and this. 'Attaining the empty mind-eye, attaining the Dharma-empty body,' realizing the mind-eye of emptiness, realizing the Dharma-empty body. 'The five skandhas (form, feeling, perception, volition, consciousness) and six entrances (eye, ear, nose, tongue, body, mind) are all empty and still.' Commentary: The following is the second layer of manifestation. There are two parts to it. First, it manifests being far away from all appearances, pervading the three times; then, it manifests according with the Dharma realm, fully cultivating the six perfections (generosity, morality, patience, diligence, concentration, wisdom). The first three sentences are a combination of Dharma and metaphor. 'Those who do not give rise to mind-Dharma' is repeating the previous correct answer, which is without reliance. 'That is, without reliance' means horizontally there is no difference between the able to rely and the relied upon. 'Not dwelling in all phenomena' means vertically there are no past, present, and future phenomena. Without past and future, therefore the mind is constantly empty and still; without the able to rely and the relied upon, therefore there are no various different appearances. 'The following is the second metaphor' The following is the second reference to a metaphor. 'Without movement or stillness' is like the void in the world, unconditioned and constantly abiding, without the movement of previous extinction and subsequent arising, a metaphor for not dwelling in all phenomena, and also without the stillness of the able to rely and the relied upon, compared to being without reliance. 'No arising, no action' is the same as the mind being constantly empty and still. 'No that, no this' is no different from not having various different appearances. Therefore, the void is cited as a metaphor for the non-arising contemplation. Combining them, 'Attaining the empty mind-eye' is because the non-arising able to contemplate mind attains that there is nothing that the mind cannot contemplate. 'Attaining the Dharma-empty body' is because the non-arising contemplated Dharma attains the equal Dharma body. 'The five skandhas are all empty' is because attaining the mind-eye of emptiness, one understands that the five skandhas of the three times are all empty. Combining the previous void, there is no arising or action. 'The six entrances are all empty' is because attaining the Dharma-empty body, one pervades the internal and external six entrances, and they are all empty. Combining the previous void, there is no that or this. 'The Sutra says: Good man, those who cultivate the Dharma of emptiness do not rely on the three realms, do not dwell in the characteristics of precepts, are pure and without thought, without grasping and without releasing, their nature is like diamond, indestructible to the Three Jewels, their empty mind is unmoving, and they possess the six pāramitās (generosity, morality, patience, diligence, concentration, wisdom).' Commentary: This is the second manifestation of fully cultivating the six perfections. 'Those who cultivate the Dharma of emptiness' is repeating the previous mind of emptiness. The following separately manifests fully possessing the six perfections. 'Not relying on the three realms, therefore possessing the perfection of generosity (Dāna-pāramitā)' is because not relying on the three realms, therefore possessing the perfection of generosity. 'Not dwelling in the characteristics of precepts, therefore possessing the perfection of morality (Śīla-pāramitā)' is because not dwelling in the characteristics of precepts, therefore possessing the perfection of morality. 'Pure and without thought, therefore possessing the perfection of patience (Kṣānti-pāramitā)' is because being pure and without thought, therefore possessing the perfection of patience. 'Without grasping and without releasing, therefore possessing the perfection of diligence (Vīrya-pāramitā)' is because without grasping and without releasing, therefore possessing the perfection of diligence. 'The nature is like diamond, therefore possessing the perfection of concentration (Dhyāna-pāramitā)' is because the nature is equal to diamond, therefore possessing the perfection of concentration. 'Indestructible to the Three Jewels, therefore possessing the perfection of wisdom (Prajñā-pāramitā)' is because not destroying the Three Jewels, therefore possessing the perfection of wisdom. Why? Because the one mind of contemplation universally illuminates, can be used as a standard, and cuts off all disputes. --------------------------------------------------------------------------------
Chinese
备三宝。三宝义成故言不坏。唯一空心无别动作而具六度。故言空心不动具六波罗密。 经曰。解脱菩萨而白佛言尊者六波罗密者皆是有相有相之法能出世耶佛言善男子我所说六波罗密者无相无为。 论曰。此下第六问答重显出世六度之义。问者乘疑而为决之故。举世间六度事相以疑出世心中具六。答中有二。一者略标。二者广释。此即略标。言无相者。离施受等三轮相故。言无为者。离生住等三有为故。我前所说一心具六者。一一皆是无相无为故。此六度是出世间。不同世间有相有为。 经曰。何以故善入离欲心常清净实语方便本利利人是檀波罗密。 论曰。此下广释。于中有二。先别释后总明。何以故者。因问发起。既有六数。何故无相也。转依真如名为离欲。离三有欲之所显故。观心体解故言善入。更无出入故曰心常。离三轮垢故曰清净。即是上言不依三界。如理而说故言实语。巧便引导故曰方便。虽无功用应机发语犹如天鼓。此之谓也。一切众生唯一本觉。令诸众生同归一觉。以之故言本利利人。是名出世檀波罗密。 经曰。至念坚固心常无住清净无染不着三界是尸波罗密。 论曰。愍念众生如视一子。故曰至念坚固。恒在世间不住涅槃。故曰心常无住。是防二乘之非 现代汉语译本： 具备三宝（佛、法、僧），三宝的意义成就，所以说是不可毁坏的。唯一空寂的心，没有其他的造作，却具足六度（布施、持戒、忍辱、精进、禅定、智慧），所以说空寂的心不动摇，却具足六波罗蜜（到达彼岸）。 经书中说：解脱菩萨请示佛说：‘尊者，六波罗蜜都是有形有相的，有形有相的法能够出离世间吗？’佛说：‘善男子，我所说的六波罗蜜是无形无相、无造作的。’ 论中说：下面第六个问答，再次阐明出世间的六度之义。提问的人是因为有疑惑，所以要得到决断，因此举世间的六度事相，来怀疑出世间的心中是否具足六度。回答中有两点：一是简略地标明，二是广泛地解释。这里是简略地标明。说‘无相’，是因为远离布施者、受施者和施物这三轮的相。说‘无为’，是因为远离生、住、异这三种有为法。我之前所说的一心具足六度，每一度都是无相无为的，因此这六度是出世间的，不同于世间有相有为的六度。 经书中说：‘善于进入远离欲望的心，常常清净，说真实的话，方便善巧，根本上利益他人，利益众人，这就是檀波罗蜜（布施到达彼岸）。’ 论中说：下面是广泛地解释。其中有两点：先分别解释，后总括说明。‘何以故’，是因为提问而引发。既然有六度之数，为什么说是无相的呢？转变依靠真如，就叫做远离欲望，远离三有之欲望所显现的缘故。观察心之本体而理解，所以说‘善入’。不再有出入，所以说‘心常’。远离三轮的垢染，所以说‘清净’，就是上面所说的不依赖三界。如实地说，所以说‘实语’。巧妙方便地引导，所以说‘方便’。虽然没有功用，却能应机说法，犹如天鼓。说的就是这个意思。一切众生唯一本觉，使众生共同归于一个觉悟，因此说‘根本上利益他人，利益众人’。这叫做‘出世间的檀波罗蜜’。 经书中说：‘至诚忆念，坚定牢固，心常常没有执着，清净没有染污，不执着三界，这就是尸波罗蜜（持戒到达彼岸）。’ 论中说：怜悯众生如同看待自己的孩子，所以说‘至念坚固’。恒常在世间，不滞留于涅槃，所以说‘心常无住’。这是为了防止二乘（声闻、缘觉）的过失。
English
English version: Possessing the Three Jewels (Buddha, Dharma, Sangha), the meaning of the Three Jewels is accomplished, therefore it is said to be indestructible. The one empty mind, without other actions, fully embodies the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), therefore it is said that the empty mind, without moving, fully embodies the Six Pāramitās (reaching the other shore). The Sutra says: ‘The Bodhisattva of Liberation asked the Buddha: ‘Venerable One, are the Six Pāramitās all with form and appearance? Can the Dharma with form and appearance transcend the world?’ The Buddha said: ‘Good man, the Six Pāramitās I speak of are without form, appearance, and non-action.’ The Treatise says: The sixth question and answer below re-emphasizes the meaning of the Six Transcendental Perfections. The questioner raises doubts in order to resolve them, therefore, he cites the phenomena of the Six Perfections in the world to doubt whether the mind of transcendence fully embodies the Six Perfections. There are two points in the answer: first, a brief indication; second, a broad explanation. This is the brief indication. ‘Without form’ means being apart from the three wheels of giver, receiver, and gift. ‘Non-action’ means being apart from the three conditioned states of arising, abiding, and ceasing. The one mind fully embodying the Six Perfections that I spoke of earlier, each and every one is without form and non-action, therefore these Six Perfections are transcendental, different from the worldly Six Perfections with form and action. The Sutra says: ‘Being skilled in entering the mind that is apart from desire, constantly pure, speaking truthfully, skillful in means, fundamentally benefiting others, benefiting all, this is Dāna Pāramitā (Perfection of Giving).’ The Treatise says: The following is a broad explanation. There are two points: first, separate explanations; second, a general explanation. ‘Why is it so?’ is initiated by the question. Since there are six perfections, why are they said to be without form? Transforming and relying on Suchness (Tathātā) is called being apart from desire, because it is manifested by being apart from the desires of the three realms of existence. Observing the essence of the mind and understanding it is called ‘skilled in entering’. There is no longer coming in or going out, so it is called ‘mind constantly’. Being apart from the defilements of the three wheels is called ‘pure’, which is what was said above about not relying on the three realms. Speaking truthfully according to the principle is called ‘speaking truthfully’. Skillfully and expediently guiding is called ‘skillful means’. Although there is no effort, it responds to the occasion and speaks like the heavenly drum. This is what it means. All beings have only one fundamental enlightenment, causing all beings to return to one enlightenment, therefore it is said ‘fundamentally benefiting others, benefiting all’. This is called ‘transcendental Dāna Pāramitā’. The Sutra says: ‘Utmost mindfulness, firm and solid, the mind constantly without attachment, pure without defilement, not attached to the three realms, this is Śīla Pāramitā (Perfection of Morality).’ The Treatise says: Having compassion for sentient beings as if regarding one's own child, therefore it is said ‘utmost mindfulness, firm and solid’. Constantly being in the world, not dwelling in Nirvāṇa, therefore it is said ‘mind constantly without attachment’. This is to prevent the faults of the Two Vehicles (Śrāvaka and Pratyekabuddha). --------------------------------------------------------------------------------