Chinese
菩萨闻是语已心大欣怿得未曾有欲宣义意而说偈言大觉满足尊为众敷演法皆说于一乘无有二乘道一味无相利犹如大虚空无有不容受随其性各异皆得于本处。 论曰。此下第二重颂。于中在先经家序发。正颂之中有七行颂。于中有二。前六别颂。后一总颂。初中亦二。一者二颂一句颂前略标。二者三颂三句颂后广释。略标中言。诸佛智地入实法相决定性故。方便神通皆无相利。今此颂中初一颂颂。又言一觉了义难解难入。乃至可度众生皆说一味。今此颂中以三义颂。谓前一句是法说颂。次二句引喻颂。后二句合喻颂。 经曰。如彼离心我一法之所成诸有同异行皆获于本利灭绝二相见。 论曰。此下颂广释文。于中有二。先五句颂广无相观。后二颂半颂广一觉义。广无相中正广重显。今初二句颂正广文。前正广中亦有二分。先方便观。后明正观。今此颂中颂正观文。彼言令彼众生皆离心我。乃至广说远离能所。今此二句正颂此文。言一法者。离有无边。一中道观。以此能离心我执故。重显文中有四问答。今此二句颂前二番问答。所言诸有同异行者。彼初番答中言。一切心相本来无本。如是等文即是同行总相观故。第二番答中言。若有我者令观十二因缘。又言若有我者令灭有见。若无我者令灭无见。若心 现代汉语译本：菩萨听了这些话，心中非常欢喜，感到前所未有，想要宣扬其中的义理，于是用偈颂说道：‘伟大的觉悟圆满具足的世尊，为大众敷演佛法，所说的都是唯一佛乘，没有二乘的道。这唯一的法味，没有分别之相，利益众生就像广阔的虚空一样，没有不能容纳的，随着众生的根性不同，都能得到根本的利益。’ 论中说：‘下面是第二重偈颂。其中，首先是经家叙述开端。在正式的偈颂中有七行偈颂，其中有两部分。前面六行是分别颂，后面一行是总颂。在前面的部分中也有两部分，一是两句偈颂，一句颂是前面的简略标示，二是三句偈颂，三句颂是后面的广泛解释。在简略标示中说，诸佛的智慧之地，进入真实的法相，因为是决定性的，所以方便和神通都没有分别之相的利益。现在这个偈颂中，第一句偈颂是颂扬。又说，唯一的觉悟，其义理难以理解难以进入，乃至可以度化的众生，都说唯一的法味。现在这个偈颂中，用三种义理来颂扬，第一句是法说颂，第二、三句是引喻颂，最后两句是合喻颂。’ 经中说：‘就像那远离心和我的唯一法所成就的，所有相同和不同的行为，都能获得根本的利益，灭绝两种对立的见解。’ 论中说：‘下面是偈颂广泛解释经文。其中有两部分，先用五句偈颂来广泛阐述无相观，后用两句半偈颂来广泛阐述唯一觉悟的义理。在广泛阐述无相观中，正是广泛地重复显现。现在先用两句偈颂来正式阐述经文。在前面的正式阐述中也有两部分，先是方便观，后是阐明正观。现在这个偈颂中，颂扬正观的经文。经文中说，令那些众生都远离心和我的执着，乃至广泛地说远离能和所。现在这两句偈颂正是颂扬这段经文。’所说的一法，是远离有和无两边的中道观。用这个中道观，能够远离心和我的执着。重复显现的经文中有四个问答，现在这两句偈颂是颂扬前面两番问答。所说的所有相同和不同的行为，在第一番回答中说，一切心相本来没有根本，像这样的经文就是同行总相观。在第二番回答中说，如果有人执着于我，就让他观察十二因缘。又说，如果有人执着于我，就让他灭除有见。如果没有人执着于我，就让他灭除无见。如果心
English
English version: The Bodhisattva, hearing these words, felt great joy in his heart, something he had never experienced before. Desiring to proclaim the meaning, he spoke in verse: 'The Greatly Awakened, Perfectly Complete Honored One (Da Jue Man Zu Zun), expounds the Dharma for the multitude, all speaking of the One Vehicle (Ekayana), there is no path of the Two Vehicles. This one flavor, without characteristics, benefits beings like the vast emptiness, there is nothing it cannot contain, according to their different natures, all can attain their fundamental place.' The Treatise says: 'Below is the second layer of verses. Among them, first, the Sutra author narrates the beginning. In the formal verses, there are seven lines of verses, among which there are two parts. The first six lines are separate verses, and the last line is a general verse. In the first part, there are also two parts, one is two lines of verses, one line of verse is the preceding brief indication, and the second is three lines of verses, three lines of verse are the following extensive explanation. In the brief indication, it is said that the wisdom ground of all Buddhas, enters the real Dharma characteristic, because it is definitive, so expedient means and supernormal powers have no characteristic of benefit. Now in this verse, the first verse is praising. It is also said that the one awakening, its meaning is difficult to understand and difficult to enter, and even those beings who can be saved, all speak of the one flavor. Now in this verse, it is praised with three meanings, the first line is a Dharma-speaking verse, the second and third lines are metaphorical verses, and the last two lines are combined metaphorical verses.' The Sutra says: 'Like that which is accomplished by the one Dharma that is apart from mind and self, all similar and different actions can obtain fundamental benefit, extinguishing the two opposing views.' The Treatise says: 'Below is the verse that extensively explains the Sutra text. Among them, there are two parts, first, five lines of verses are used to extensively elaborate the contemplation of no characteristics (Animitra-samadhi), and then two and a half lines of verses are used to extensively elaborate the meaning of the one awakening. In the extensive elaboration of the contemplation of no characteristics, it is precisely extensively repeated manifestation. Now, first, two lines of verses are used to formally elaborate the Sutra text. In the preceding formal elaboration, there are also two parts, first is expedient contemplation, and then is clarifying correct contemplation. Now in this verse, the Sutra text of praising correct contemplation. The Sutra text says, causing those beings to be apart from the attachment to mind and self, and even extensively speaking of being apart from the able and the object. Now these two lines of verses are precisely praising this text.' The so-called one Dharma, is the Middle Way (Madhyamaka) that is apart from the two extremes of existence and non-existence. With this Middle Way, one can be apart from the attachment to mind and self. In the text of repeated manifestation, there are four questions and answers, now these two lines of verses are praising the preceding two rounds of questions and answers. The so-called all similar and different actions, in the first answer it is said that all mind characteristics originally have no root, such texts are the contemplation of the total characteristic of the same practice. In the second answer it is said that if someone is attached to self, then let him observe the twelve links of dependent origination (Dvadasanga-pratityasamutpada). It is also said that if someone is attached to self, then let him extinguish the view of existence. If no one is attached to self, then let him extinguish the view of non-existence. If the mind --------------------------------------------------------------------------------
Chinese
生者令灭灭性。若心灭者令灭生性。如是等文即是异行别相观故。此同异行所入无异。故言皆获于本利。如前末言。灭是见性即入实际故。又此颂言灭绝二相见者。颂后二番问答。彼第三答中言。见法生时令灭无见。见法灭时令灭有见。今正颂此故言灭二见也。第四答言。生灭俱灭。本生不生。心常空寂。空寂无住。今正颂此故言绝二相也。 经曰。寂静之涅槃亦不住取证入于决定处无相无有行。 论曰。此下二颂半颂广一觉。广一觉中正广重显。今此颂中唯颂重显。重显文中。有六问答。此中有二。前之一颂颂第六答。次一颂半颂第五答。前四问答略而不颂。第六答中言。入决定性超然出世无碍解脱解脱之相无相无行无动无乱寂静涅槃亦不取涅槃相。今此颂中逆次颂也。 经曰。空心寂灭地寂灭心无生同彼金刚性不坏于三宝具六波罗蜜度诸一切生。 论曰。此是颂第五答。彼文言。不生心法即无依止不住诸行心常空寂无有异相乃至性等金刚不坏三宝空心不动具六波罗蜜。今此颂中顺次颂也。 经曰。超然出三界皆不以小乘一味之法印一乘之所成。 论曰。此一颂者总颂前来一品大意。消文大意已如前说。 经曰。尔时大众闻说是义心大欣怿得离心我入空无相恢廓旷荡皆 现代汉语译本：使有生之物归于寂灭，寂灭其生灭之本性。如果心念寂灭，则使生起之心也归于寂灭。这些经文体现了从不同角度观察事物所得出的不同结论。虽然观察的角度不同，但最终所达到的境界并无差别，因此说都能获得根本的利益。正如前面所说，寂灭是见到自性，从而进入实相。此外，这首偈颂所说的‘灭绝二相见者’，对应于偈颂后的两次问答。其中第三次回答说，当见到法生起时，要使对生起的执见寂灭；当见到法灭去时，要使对灭去的执见寂灭。这正是此偈颂所说的‘灭二见’。第四次回答说，生起和灭去都寂灭，原本的生是不生。心常处于空寂的状态，空寂之中没有执着。这正是此偈颂所说的‘绝二相’。 经文说：‘寂静的涅槃（Nirvana，解脱）也不执着于证悟，进入到确定的境界，没有形象，没有作为。’ 论述说：下面两句半偈颂是为了阐释‘一觉’（觉悟）。阐释‘一觉’是为了着重地再次阐释。现在这句偈颂只是为了颂扬再次阐释的内容。在再次阐释的文字中，有六个问答。这里面包含了两个。前面的一句偈颂颂扬了第六个回答，后面的一句半偈颂颂扬了第五个回答。前面的四个问答被省略而没有颂扬。第六个回答中说：进入到确定的自性，超脱于世俗，没有阻碍的解脱，解脱的相状是没有形象，没有作为，没有动摇，没有混乱，寂静的涅槃也不执着于涅槃的表象。现在这句偈颂是倒过来颂扬的。 经文说：‘空寂的心，寂灭的境地，寂灭的心，无生，如同金刚（Vajra，坚固不坏）的本性，不会被三宝（Triratna，佛法僧）所破坏，具备六波罗蜜（Six Paramitas，六度）度化一切众生。’ 论述说：这是颂扬第五个回答。那段文字说：不生起心法，就没有依赖，不执着于诸行，心常处于空寂的状态，没有不同的表象，乃至本性如同金刚一般不会被破坏，三宝空寂的心不会动摇，具备六波罗蜜。现在这句偈颂是顺着次序颂扬的。 经文说：‘超脱于三界（Trailokya，欲界、色界、无色界），都不以小乘（Hinayana，声闻乘、缘觉乘）的单一法印（Dharma Seal，诸法实相）为满足，而是以一乘（Ekayana，唯一佛乘）的境界为成就。’ 论述说：这一句偈颂总括了前面一品的大意。解释文句的大意已经在前面说过了。 经文说：‘当时大众听闻这些道理，心中非常欢喜，脱离了以心为我的执着，进入到空无相的境界，心胸开阔，无边无际。’
English
English version: To cause the living to return to extinction, extinguishing the nature of arising and ceasing. If the mind is extinguished, then cause the nature of arising to be extinguished as well. Such texts reflect different conclusions drawn from observing things from different perspectives. Although the perspectives differ, the ultimate state reached is no different, hence it is said that all attain the fundamental benefit. As mentioned earlier, extinction is seeing one's own nature, thereby entering reality. Furthermore, the verse 'one who extinguishes and transcends the two aspects' corresponds to the two rounds of questions and answers after the verse. The third answer states that when seeing the arising of a dharma, one should extinguish the attachment to arising; when seeing the ceasing of a dharma, one should extinguish the attachment to ceasing. This is precisely what the verse means by 'extinguishing the two views'. The fourth answer states that both arising and ceasing are extinguished, the original arising is non-arising. The mind is constantly in a state of emptiness and tranquility, and there is no attachment in emptiness and tranquility. This is precisely what the verse means by 'transcending the two aspects'. The sutra says: 'The tranquility of Nirvana (Nirvana, liberation) does not cling to attainment, entering into a definite state, without form, without action.' The commentary says: The following two and a half verses are to explain 'One Awakening' (enlightenment). Explaining 'One Awakening' is to emphasize and re-explain. Now this verse is only to praise the re-explained content. In the re-explained text, there are six questions and answers. This contains two of them. The previous verse praises the sixth answer, and the following one and a half verses praise the fifth answer. The previous four questions and answers are omitted and not praised. The sixth answer says: Entering into a definite nature, transcending the world, unhindered liberation, the appearance of liberation is without form, without action, without movement, without confusion, the tranquil Nirvana also does not cling to the appearance of Nirvana. Now this verse praises it in reverse order. The sutra says: 'The empty mind, the tranquil realm, the tranquil mind, non-arising, like the nature of Vajra (Vajra, indestructible), will not be destroyed by the Three Jewels (Triratna, Buddha, Dharma, Sangha), possessing the Six Paramitas (Six Paramitas, six perfections) to liberate all beings.' The commentary says: This is praising the fifth answer. That passage says: Not generating mind-dharma, then there is no reliance, not clinging to all actions, the mind is constantly in a state of emptiness and tranquility, without different appearances, even the nature is like Vajra, indestructible, the empty mind of the Three Jewels will not be shaken, possessing the Six Paramitas. Now this verse praises it in sequential order. The sutra says: 'Transcending the Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm), not satisfied with the single Dharma Seal (Dharma Seal, the true nature of all dharmas) of the Hinayana (Hinayana, Sravakayana, Pratyekabuddhayana), but achieving the state of Ekayana (Ekayana, the One Buddha Vehicle).' The commentary says: This verse summarizes the main idea of the previous chapter. The explanation of the meaning of the text has already been said before. The sutra says: 'At that time, the assembly, hearing these principles, was very joyful in their hearts, freed from the attachment of taking the mind as self, entered into the state of emptiness and non-form, with open minds, boundless and limitless.' -------------------------------------------------------------------------------- 得决定断结尽漏。