Chinese
论曰。一品之内有三分中。前之二分竟在于前。此是大文第三时众得益。得离心我者。证二空真如故。断结尽漏者。断见修二惑故。欲显得入初地见道正断见惑兼断修惑。义如弥勒所问论说。于中委悉在二障章也。 金刚三昧经论卷上 大正藏第 34 册 No. 1730 金刚三昧经论 金刚三昧经论卷中 新罗国沙门元晓述 无生行品 论曰。菩萨观行成就之时。知自观心顺理修行。非有生心非无生心。亦非有行亦非无行。但为离增益边故假说为无生。不于有生生心。不于无生生心故。为离损减边。亦假说为行。虽非有有行之行。而非无无行之行故。是故立名无生行品。 经曰。尔时心王菩萨闻佛说法出三界外不可思议从座而起叉手合掌以偈问曰。 论曰。别显观行有六分中。第一遣诸境相显无相观竟在于前。此下第二泯其生心明无生行。就文有三。一者正说。二者赞说。其第三明闻说得益。初正说中有其四分。一者往复问答。二者反徴问答。三者菩萨领解。四者如来述成。初中有六。一问二答三难四拒五请六释。初中有二。先经家序。心王菩萨者。从体立名。然心王之义略有二种。一者八识之心御诸心数故名心王。二者一心之法总 现代汉语译本： 得决定断结尽漏。 论曰：一品之内有三分，前面的两分已经在前面讲完。这是大文的第三部分，讲述当时在场的大众获得的利益。‘得离心我者’，是因为证悟了二空真如的缘故。‘断结尽漏者’，是因为断除了见惑和修惑的缘故。为了显示证入初地见道时，正确地断除了见惑，并且兼带断除了修惑，其中的含义就像弥勒菩萨所问的论述中所说的那样，详细的内容在二障的章节中。 金刚三昧经论卷上 大正藏第 34 册 No. 1730 金刚三昧经论 金刚三昧经论卷中 新罗国沙门元晓述 无生行品 论曰：菩萨观行成就之时，知道自己观照内心，顺应真理修行，既不是有生之心，也不是无生之心，既不是有行，也不是无行。只是为了远离增益边，所以假说为无生。不在有生上生起执着，也不在无生上生起执着。为了远离损减边，也假说为行。虽然不是执着于‘有有行’的行，但也不是没有‘无无行’的行。因此，立名为无生行品。 经曰：尔时，心王菩萨（Bodhicitta-rāja Bodhisattva）听闻佛陀说法，超出三界之外，不可思议，从座位上站起，叉手合掌，以偈颂问道。 论曰：分别显示观行有六个部分，第一部分遣除各种境相，显示无相观，已经在前面讲完。下面是第二部分，泯灭生心，阐明无生行。就文义而言，有三个部分：一是正说，二是赞说，三是阐明听闻说法获得的利益。最初的正说中有四个部分：一是往复问答，二是反诘问答，三是菩萨领悟理解，四是如来叙述成就。最初的部分中有六个方面：一问，二答，三难，四拒，五请，六释。最初的问中有两个方面：首先是经家序说。心王菩萨（Bodhicitta-rāja Bodhisattva），是从本体上立名。然而，心王的含义略有二种：一是八识之心统御各种心所，所以名为心王；二是，一心之法总
English
English version: Achieving the determination to cut off bonds and exhaust outflows. Treatise: Within a chapter, there are three parts. The previous two parts have already been discussed. This is the third part of the main text, describing the benefits gained by the assembly at that time. 'Achieving detachment from the mind and self' is due to realizing the two emptinesses and Suchness. 'Cutting off bonds and exhausting outflows' is due to severing the delusions of view and cultivation. To show that upon entering the first ground of the path of seeing, one correctly cuts off the delusions of view and also severs the delusions of cultivation, the meaning is as explained in the discourse on what was asked by Maitreya Bodhisattva. The detailed content is in the chapter on the two obscurations. Sūtra Treatise on the Vajra Samādhi, Volume 1 Tripitaka, Volume 34, No. 1730, Sūtra Treatise on the Vajra Samādhi Sūtra Treatise on the Vajra Samādhi, Volume 2 Composed by Śramaṇa Wonhyo of Silla, Korea The Chapter on No-Birth Practice Treatise: When a Bodhisattva's contemplation practice is accomplished, they know that their contemplation of the mind accords with the truth, and their practice is neither with a mind of birth nor without a mind of birth, neither with practice nor without practice. It is only to distance themselves from the extreme of augmentation that they provisionally speak of no-birth. They do not give rise to attachment to birth in the context of birth, nor do they give rise to attachment to birthlessness in the context of birthlessness. To distance themselves from the extreme of diminution, they also provisionally speak of practice. Although it is not practice attached to 'having practice', it is not without the practice of 'not having practice'. Therefore, it is named the Chapter on No-Birth Practice. Sūtra: At that time, Bodhicitta-rāja Bodhisattva (心王菩萨, Bodhisattva of the Mind King), hearing the Buddha's Dharma, beyond the three realms, inconceivable, arose from his seat, crossed his hands, and with palms joined, asked in verse. Treatise: To separately reveal the contemplation practice, there are six parts. The first part, eliminating all object realms and revealing the contemplation of no-form, has already been discussed. Below is the second part, extinguishing the mind of birth and elucidating the practice of no-birth. In terms of the text, there are three parts: first, the direct explanation; second, the praise; and third, clarifying the benefits gained from hearing the explanation. The initial direct explanation has four parts: first, question and answer back and forth; second, counter-question and answer; third, the Bodhisattva's understanding; and fourth, the Tathāgata's narration of accomplishment. The initial part has six aspects: first, question; second, answer; third, difficulty; fourth, rejection; fifth, request; and sixth, explanation. The initial question has two aspects: first, the introduction by the sūtra compiler. Bodhicitta-rāja Bodhisattva (心王菩萨, Bodhisattva of the Mind King) is named based on the essence. However, the meaning of Mind King has roughly two types: first, the mind of the eight consciousnesses governs all mental functions, therefore it is named Mind King; second, the Dharma of the one mind encompasses all --------------------------------------------------------------------------------
Chinese
御众德故名心王。今此菩萨入无生行证一心王故。从所体以立名也。今此品中明无生行。所以心王菩萨发问出三界外不可思议者。是出所闻之法以为发问之本。其所闻者谓前品说。今且举后以摄其前。谓最后颂言。超然出三界乃至所成故。 经曰。如来所说义出世无有相可有一切生皆得尽有漏断结空心我是即无有生云何无有生而有无生忍。 论曰。此二颂是问辞。于中初颂领前所说。上半领前一味法印。下半领次一乘所成。后一颂正发问。于中上半牒无生义。下半问无生忍。既无有生。应无忍心故。 经曰。尔时佛告心王菩萨言善男子无生法忍法本无生诸行无生非无生行得无生忍即为虚妄。 论曰。是第二答。答意有二。先示无生忍相。后显有得过失。无生法忍者。达法本无生。是则定慧诸行亦无有生。非于无生。有能忍行。故言非无生行。于中有得能忍之行则乖真忍无住无行。故言即为虚妄。 经曰。心王菩萨言尊者得无生忍即为虚妄无得无忍应非虚妄。 论曰。是第三难。难意而言。若谓有得有忍是虚妄者。则谓无得无忍应非虚妄。反虚妄故。诸学大乘无所得者。作如是计。自谓非妄。为显彼妄故作是难。 经曰。佛言不何以故无得无忍是则有得有得有住是则有生有 现代汉语译本： 因为统御各种功德，所以名为心王（Xin Wang，菩萨名号，意为心之王者）。现在这位菩萨进入无生之行，证得一心之王，因此从所体悟的境界来立名。现在这一品中阐明无生之行，所以心王菩萨发问超出三界之外不可思议的境界，这是以所听闻的佛法作为发问的根本。所听闻的佛法是指前面品中所说的内容，现在姑且举后面的内容来概括前面的内容，即最后偈颂所说的：‘超然出三界乃至所成故’。 经文说：‘如来所说义出世无有相可有一切生皆得尽有漏断结空心我是即无有生云何无有生而有无生忍。’ 论中说：这两句偈颂是提问的话语。其中第一句偈颂概括了前面所说的内容，上半句概括了前面的一味法印，下半句概括了其次的一乘所成就的境界。后一句偈颂正式提出问题，其中上半句解释了无生的含义，下半句询问无生忍。既然没有生，应该没有忍心才对。 经文说：‘尔时佛告心王菩萨言善男子无生法忍法本无生诸行无生非无生行得无生忍即为虚妄。’ 论中说：这是第二次回答。回答的含义有二：首先揭示无生忍的相状，然后阐明有所得的过失。无生法忍是指通达诸法本性无生，这样一来，禅定智慧等各种修行也都没有生。不是在无生之中，存在能够忍受的修行，所以说‘非无生行’。在其中如果有所得能忍的修行，就违背了真正的安住于无住无行的忍，所以说就是虚妄。 经文说：‘心王菩萨言尊者得无生忍即为虚妄无得无忍应非虚妄。’ 论中说：这是第三次诘难。诘难的意思是说，如果认为有所得有忍是虚妄的，那么认为无所得无忍就应该不是虚妄的，因为与虚妄相反。那些学习大乘佛法而认为无所得的人，就是这样认为的，自认为不是虚妄。为了揭示他们的错误，所以提出这样的诘难。 经文说：‘佛言不何以故无得无忍是则有得有得有住是则有生有’
English
English version: Because of governing all virtues, it is named Xin Wang (心王, name of a Bodhisattva, meaning the king of the mind). Now this Bodhisattva enters the practice of non-origination and attains the king of one mind, therefore the name is established from the realm he embodies. Now this chapter clarifies the practice of non-origination, so Xin Wang Bodhisattva asks about the inconceivable realm beyond the three realms, which is based on what he has heard of the Dharma. What he has heard refers to what was said in the previous chapters, and now we will briefly mention the latter to encompass the former, that is, the last verse says: 'Transcending the three realms and even what is accomplished'. The Sutra says: 'The meaning of what the Tathagata (如来) said is that there is no form in the world, but all beings can exhaust the outflows, sever the bonds, and empty the mind. I am, that is, there is no origination. Why is there no origination but there is forbearance of non-origination?' The Treatise says: These two verses are questions. Among them, the first verse summarizes what was said earlier. The first half summarizes the previous one-flavor Dharma seal, and the second half summarizes the subsequent one-vehicle accomplishment. The latter verse formally raises the question, in which the first half explains the meaning of non-origination, and the second half asks about the forbearance of non-origination. Since there is no origination, there should be no forbearance. The Sutra says: 'At that time, the Buddha (佛) said to Xin Wang Bodhisattva, 'Good man, the forbearance of non-origination of Dharma is that the Dharma is originally non-origination, and all practices are non-origination. If non-origination is not a practice, then obtaining the forbearance of non-origination is false.' The Treatise says: This is the second answer. The meaning of the answer is twofold: first, to reveal the characteristics of the forbearance of non-origination, and then to clarify the faults of having attainment. The forbearance of non-origination of Dharma refers to understanding that the nature of all Dharmas is non-origination. In this way, all practices such as meditation and wisdom are also non-origination. It is not that in non-origination, there is a practice that can be endured, so it is said 'not a practice of non-origination'. If there is an attainable practice of forbearance, it goes against the true forbearance of abiding in non-abiding and non-practice, so it is said to be false. The Sutra says: 'Xin Wang Bodhisattva said, 'Venerable one, obtaining the forbearance of non-origination is false, so not obtaining and not forbearing should not be false.' The Treatise says: This is the third challenge. The meaning of the challenge is that if it is considered that having attainment and having forbearance is false, then considering that not having attainment and not forbearing should not be false, because it is the opposite of false. Those who study Mahayana Buddhism and think that there is no attainment think this way, considering themselves not false. To reveal their error, this challenge is made. The Sutra says: 'The Buddha said, 'No. Why? Not obtaining and not forbearing is having attainment, and having attainment is having abiding, and having abiding is having origination.' -------------------------------------------------------------------------------- 生于得有所得法并为虚妄。
Chinese
论曰。是第四拒。于中有二。不者直拒。何以故下第二释拒。拒意而言。若彼意谓无得无忍则虽不得有得有忍之有而犹得其无得无忍之无。既得于无者则心住于无。心既有住即是有生。谓有心生于有所得故。亦违于无生无得。是故说言并为虚妄。 经曰。心王菩萨言尊者云何无忍无生心而非虚妄。 论曰。是第五请。追难路穷意不能诣。故须仰咨。请为将导。 经曰。佛言无忍无生心者心无形段犹如火性虽处木中其在无所决定性故但名但字性不可得欲诠其理假说为名名不可得心相亦尔不见处所知心如是则无生心。 论曰。此下第六为释。于中有四。先开无得道理。次示无生道理。三者举非。四者明是。初中有三。谓法喻合。初言无忍无生心者。是牒正在法忍之心。言心无形段者。显心无所得。形之言体。段之言分。就诸缘中求心体分。若即若离皆无所得。由是道理故无形段。非谓无色形段相也。喻中火性虽处木中者。喻于忍心。虽处理中。其在无所者。就此木中有诸极微。于中都无火性所在。如是理中有恒沙法门。于中求心永无所在。如是火性无处道理。有佛无佛法性常尔。故言决定性故。火性名下义不可得。如是火性虽不可得而其木中非无火性。欲诠此 现代汉语译本： 经文说：‘生于得有所得法并为虚妄。’ 论著解释说：这是第四个反驳。其中分为两部分。‘不’字是直接反驳。‘何以故下第二释拒’是第二个解释反驳。反驳的意义在于，如果对方认为没有获得也没有安忍，那么即使没有获得‘有得’和‘有忍’的‘有’，却仍然获得了‘无得’和‘无忍’的‘无’。既然获得了‘无’，那么心就安住在‘无’上。心既然有所安住，那就是有生。意思是说，因为心生于有所得，所以也违背了无生无得的道理。因此说，‘并为虚妄’。 经文说：‘心王菩萨（Bodhisattva Xinwang）问，尊者（venerable one）您说没有安忍没有生起的心不是虚妄，这是为什么呢？’ 论著解释说：这是第五个请求。追问到了尽头，自己的理解能力无法达到，所以需要仰仗咨询，请求给予引导。 经文说：‘佛（Buddha）说，没有安忍没有生起的心，心没有形状和分段，就像火的性质一样，虽然在木头中，但它的存在没有固定的位置。所以只是名称和文字，它的自性是不可得的。想要诠释这个道理，只能假借名称来说明，但名称也是不可得的，心的相状也是如此，看不到它的处所。知道心是这样的，就是没有生起的心。’ 论著解释说：下面是第六个解释，其中分为四个部分。首先阐述无得的道理，其次展示无生的道理，第三个是举出否定，第四个是阐明肯定。第一个部分包含三个方面，即法、比喻和合。首先说‘无忍无生心者’，这是直接指安忍之心。说‘心无形段者’，是显示心没有所得。‘形’指的是本体，‘段’指的是分段。在各种因缘中寻求心的本体和分段，无论是即是还是离是，都无法获得。由于这个道理，所以说没有形状和分段，而不是说没有颜色和形状的相状。比喻中，‘火性虽处木中者’，比喻安忍之心，虽然在道理之中。‘其在无所者’，就这木头中有各种极微，其中都没有火性所在。如同道理中有恒河沙数般的法门，其中寻求心，永远没有所在。如同火性没有处所的道理，有佛（Buddha）无佛（Buddha），法性（Dharmata）都是永恒不变的。所以说‘决定性故’。火性的名称和意义是不可得的。如同火性虽然不可得，但是木头中并非没有火的功用。想要诠释这个道理，只能假借名称来说明。