English
English version: The sutra says: 'Being born from obtaining what is obtained is false and illusory.' The commentary explains: This is the fourth refutation. Within it, there are two parts. 'No' is a direct refutation. 'Why is the second explanation a refutation?' The meaning of the refutation is that if the other party thinks there is no obtaining and no forbearance, then even if they do not obtain the 'being' of 'having obtained' and 'having forbearance,' they still obtain the 'non-being' of 'not obtaining' and 'not forbearing.' Since they obtain 'non-being,' then the mind dwells on 'non-being.' Since the mind has a dwelling place, that is birth. It means that because the mind is born from having obtained something, it also violates the principle of no birth and no obtaining. Therefore, it is said, 'all are false and illusory.' The sutra says: 'Bodhisattva Xinwang (Heart King Bodhisattva) asked, Venerable one, why do you say that the mind without forbearance and without arising is not false and illusory?' The commentary explains: This is the fifth request. The questioning has reached its end, and one's own understanding cannot reach it, so one needs to rely on consultation and request guidance. The sutra says: 'The Buddha (Buddha) said, the mind without forbearance and without arising, the mind has no shape or segments, just like the nature of fire, although it is in the wood, its existence has no fixed location. So it is just a name and a word, its nature is unattainable. If you want to interpret this principle, you can only use a name to explain it, but the name is also unattainable, and the appearance of the mind is also like this, you cannot see its location. Knowing that the mind is like this is the mind without arising.' The commentary explains: Below is the sixth explanation, which is divided into four parts. First, explain the principle of no obtaining, second, show the principle of no arising, third, give a negation, and fourth, clarify the affirmation. The first part contains three aspects, namely Dharma (law), metaphor, and combination. First, say 'the mind without forbearance and without arising,' which directly refers to the mind of forbearance. Saying 'the mind has no shape or segments' shows that the mind has nothing to obtain. 'Shape' refers to the body, and 'segments' refers to the segments. Seeking the body and segments of the mind in various conditions, whether it is identical or separate, cannot be obtained. Because of this principle, it is said that there is no shape or segments, not that there is no color and shape appearance. In the metaphor, 'the fire nature is in the wood,' which is a metaphor for the mind of forbearance, although it is in the principle. 'Its existence is nowhere,' in this wood there are various extremely small particles, and there is no fire nature in it. Just like there are countless Dharma (teachings) in the principle, seeking the mind in it will never be found. Just like the principle that fire nature has no place, whether there is a Buddha (Buddha) or no Buddha (Buddha), Dharmata (the nature of reality) is eternal and unchanging. So it is said 'because of the decisive nature.' The name and meaning of fire nature are unattainable. Just like fire nature is unattainable, but there is no lack of the function of fire in the wood. If you want to interpret this principle, you can only use a name to explain it. --------------------------------------------------------------------------------
Chinese
理说火性名。推析此名但有诸字。转求诸字皆无所得。忍心名相当知亦尔。故次合言。心相亦尔。得忍菩萨知心如是。何得于中能取心生。以之故言则无生心。 经曰。善男子是心性相又如阿摩勒果本不自生不从他生不共生不因生无生何以故缘代谢故缘起非生缘谢非灭隐显无相根理寂灭在无有处不见所住决定性故。 论曰。此下第二明无生理。于中有二。先喻次合。喻中有二。先明四不。后显八不。言四不者。待缘故不自生。自种故不他生。无作故不共生。有用故不无生。又复未生时无自故不从自生。已生时已有故不须自生。自既不成。待谁有他。自他既无。何得有共。有因而生。既不可得。何况得有无因而生。如是求生皆无所得。言不因生无生者。明不无因而生。谓不能生因无而果得生也。何以故下次释伏疑。疑者意曰。三不可尔。第三云何。意谓果生种子为亲因。地水为疏缘。此二共合故有果生。云何而言不共生耶。是故问言何以故也。缘代谢故者。明彼二缘先代后谢不得暂停。停时既无则无功用。功用无故俱不生果。如偈说言。诸行皆刹那。住尚无况用。故又求代谢。无生无灭。所以然者。既无暂住则无有生。生无有故。则无有灭。故言缘起非生。缘谢非灭。如是推求隐显皆无。隐者种子在土下故 现代汉语译本 关于‘火性’这个名称的道理，如果仔细推敲分析这个名称，它只是由一些文字组成。进一步探究这些文字，却一无所获。‘忍心’这个名称的情况也应该知道是这样的。因此接下来合起来说，‘心相’也是如此。得到忍辱的菩萨明白心就是这样，怎么能从中执取心生起呢？因为这个缘故说，那就没有生心。 经书中说：‘善男子，这心性之相，又像是阿摩勒果（一种果实，具有药用价值），它本身不是自己产生，不是从其他事物产生，不是共同产生，也不是无因而生，没有产生。’为什么呢？因为缘分交替变化。缘起不是真正的生，缘灭也不是真正的灭，隐藏和显现都没有真实的相状，根源和道理归于寂灭，在‘无’的处所，看不见它所停留的地方，因为它的自性是决定的。 论中说：下面第二部分阐明没有生起的道理。其中分为两个部分：先用比喻，然后结合实际。比喻中又分为两个部分：先说明四种‘不’，然后显示八种‘不’。所说的四种‘不’是：依赖于因缘，所以不是自己产生；因为有自己的种子，所以不是从其他事物产生；因为没有造作，所以不是共同产生；因为有作用，所以不是无因而生。此外，在没有产生的时候，因为没有自身，所以不是从自身产生；已经产生的时候，因为已经存在，所以不需要从自身产生。自身既然不能成立，又依赖谁而有他物呢？自身和他物既然都没有，怎么会有共同产生呢？有因而产生，既然不可能得到，更何况能有无因而产生呢？像这样寻求产生，都一无所得。所说的不因生而无生，是说明不是没有原因而产生。意思是说，不能因为没有‘因’，‘果’就能产生。为什么呢？下面解释消除疑惑。疑惑者的意思是：前面三种说法不能成立，那么第三种说法（不共生）又该如何解释呢？意思是说，果实的产生，种子是亲因，土地和水是疏缘，这二者共同结合，所以才有果实的产生，怎么能说不是共同产生呢？所以提问说‘为什么呢？’。‘缘代谢故’是说明那两种缘分，先来后去，不能暂停停留。停留的时候既然没有，就没有功用。因为没有功用，所以共同不能产生果实。如偈颂所说：‘诸行都是刹那生灭的，暂住尚且没有，更何况作用呢？’所以又寻求交替变化，没有生也没有灭。之所以这样，是因为既然没有暂住，就没有产生。产生都没有，就没有灭。所以说缘起不是真正的生，缘灭也不是真正的灭。像这样推求，隐藏和显现都没有。隐藏，是指种子在土下。
English
English version The principle of the name 'fire nature' (火性 - huǒ xìng, the nature of fire) is that if you carefully analyze this name, it is merely composed of various characters. Further investigation of these characters yields nothing. The case of the name 'patient mind' (忍心 - rěn xīn, patient mind) should also be understood similarly. Therefore, it is said next, combining them, that 'mind aspect' (心相 - xīn xiàng, mind aspect) is also like this. A Bodhisattva who has attained patience understands that the mind is like this, how can they grasp at the arising of the mind within it? For this reason, it is said that there is no arising of the mind. The Sutra says: 'Good man, the nature and appearance of this mind are like the Āmalaka fruit (阿摩勒果 - Ā mó lè guǒ, a fruit with medicinal value), which does not arise from itself, does not arise from others, does not arise jointly, and does not arise without cause; it has no arising. Why? Because the conditions change and pass away. The arising of conditions is not true arising, the cessation of conditions is not true cessation; concealment and manifestation have no real form, the root and principle return to stillness and extinction, in the place of 'non-being,' one does not see where it dwells, because its inherent nature is fixed.' The Treatise says: Below, the second part explains the principle of no arising. It is divided into two parts: first, a metaphor; then, combining with reality. The metaphor is divided into two parts: first, explaining the four 'nos'; then, revealing the eight 'nos.' The four 'nos' are: depending on conditions, it does not arise from itself; because it has its own seed, it does not arise from others; because there is no creation, it does not arise jointly; because it has function, it does not arise without cause. Furthermore, when it has not yet arisen, because it has no self, it does not arise from itself; when it has already arisen, because it already exists, it does not need to arise from itself. Since the self cannot be established, on whom does it depend to have others? Since neither self nor others exist, how can there be joint arising? Since arising from causes cannot be obtained, how much more so can arising without cause be obtained? Seeking arising in this way yields nothing. The statement of not arising due to cause and thus no arising explains that it does not arise without a cause. It means that the 'fruit' cannot arise without the 'cause.' Why? The following explains and eliminates doubts. The doubter's meaning is: the previous three statements cannot be established, so how should the third statement (no joint arising) be explained? It means that for the arising of a fruit, the seed is the direct cause, and the soil and water are the indirect conditions. These two combine together, so there is the arising of the fruit. How can it be said that it does not arise jointly? Therefore, the question is asked, 'Why?' 'Because the conditions change and pass away' explains that those two conditions come and go, and cannot pause or stop. Since there is no pause or stop, there is no function. Because there is no function, they cannot jointly produce the fruit. As the verse says: 'All phenomena are momentary; even temporary dwelling does not exist, let alone function?' Therefore, one seeks change and passing away, without arising and without ceasing. The reason for this is that since there is no temporary dwelling, there is no arising. Since there is no arising, there is no ceasing. Therefore, it is said that the arising of conditions is not true arising, and the cessation of conditions is not true cessation. Seeking in this way, concealment and manifestation do not exist. Concealment refers to the seed being under the soil. --------------------------------------------------------------------------------
Chinese
。显者芽茎出地上故。根理寂灭者。推其树根及树干理求生果因毕竟无起。故言寂灭。在无有处不见所住。所以然者。决定性故。决定性义如前所说。 经曰。是决定性亦不一不异不断不常不入不出不生不灭离诸四谤言语道断无生心性亦复如是云何说生不生有忍无忍。 论曰。次明八不。非直法尔。唯前四不亦乃具绝一异等八。所以然者。果种不一。其相不同故。而亦不异。离种无果故。又种果不断。果续种生故。而亦不常。果生种灭故。种不入果。果时无种故。果不出种。种时无果故。不入不出故不生。不常不断故不灭。不灭故不可说无。不生故不可说有。远离二边故不可说为亦有亦无。不当一中故不可说非有非无。故言离诸四谤言语道断。阿摩勒果如是绝言。法忍之心亦不异此。故言无生心性亦如是等也。 经曰。若有说心有得有住及以见者即为不得阿耨多罗三藐三菩提般若是为长夜。 论曰。此是第三举非。谓有说言无生忍心心体可得住于无生。及与能见无生理者。不了心性。直是妄执能障菩提及其般若。是明不得性净菩提能证般若。又菩提者。始起菩提。言般若者。菩提之因。不得觉因故为长夜。无始妄想是大梦故。 经曰。了别心性者知心性如是性亦如是无生行。 现代汉语译本： 显现的芽茎从地上长出来，所以说‘显者芽茎出地上故’。而‘根理寂灭者’，是说推究树的根和树干的纹理来寻求果实的生起之因，最终也找不到任何生起的源头，所以说‘寂灭’。在无所有之处，也看不到它所停留的地方，之所以这样，是因为它的‘决定性’。‘决定性’的含义如前面所说。 经文说：‘是决定性亦不一不异不断不常不入不出不生不灭离诸四谤言语道断无生心性亦复如是云何说生不生有忍无忍。’ 论中解释说：接下来阐明‘八不’，不仅仅是本来如此，不只是前面的‘四不’，而且完全断绝了‘一’、‘异’等八种对立的观念。之所以这样，是因为果实的种子和果实本身并不完全相同，它们的形态不同。但也不能说是‘异’，因为离开了种子就没有果实。种子和果实也不是断灭的，因为果实是接续种子而生起的。但也不能说是‘常’，因为果实生起时，种子就灭亡了。种子不会进入果实，因为果实存在的时候没有种子。果实也不会从种子中出来，因为种子存在的时候没有果实。因为‘不入’、‘不出’，所以‘不生’；因为‘不断’、‘不常’，所以‘不灭’。因为‘不灭’，所以不能说‘无’；因为‘不生’，所以不能说‘有’。远离了有和无这两种极端，所以不能说是‘亦有亦无’。不执着于单一的中间状态，所以不能说‘非有非无’。所以说远离了四种诽谤，言语的道路断绝了。就像阿摩勒果一样，无法用语言来描述。对于无生法忍的理解，也与此相同。所以说‘无生心性亦如是’等等。 经文说：‘若有说心有得有住及以见者即为不得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）般若（prajna，智慧）是为长夜。’ 论中解释说：这是第三种举出错误的观点。如果有人说，无生忍的心是可以被获得的，可以安住在无生之中，并且能够见到无生的道理，那就是不了解心性，只是虚妄地执着，这样会障碍菩提（bodhi，觉悟）和般若（prajna，智慧）。这说明不能获得自性清净的菩提（bodhi，觉悟），也就不能证得般若（prajna，智慧）。菩提（bodhi，觉悟），指的是最初生起的菩提（bodhi，觉悟）；般若（prajna，智慧），指的是菩提（bodhi，觉悟）的因。不能获得觉悟之因，所以如同处于漫长的黑夜之中，因为无始以来的妄想就像一场大梦。 经文说：‘了别心性者知心性如是性亦如是无生行。’