English
English version: ‘Appearance’. To say ‘all phenomena are unproduced’ refers to unproduced in principle. It means that the five skandhas (five aggregates of clinging) and all phenomena of sentient beings are originally unproduced. ‘The produced act is unproduced’ clarifies that unproduced in principle is different from unproduced in action. It means that the act that arises is immediately empty and unproduced, not that it becomes unproduced by realizing the principle and extinguishing the mind. To say ‘unproduced without action’ reveals that unproduced in principle is similar to unproduced in action. It means that the gate of unproduced also has no mental activity. If it is like the non-origination forbearance (wu sheng ren, acceptance of the non-arising of phenomena) without discriminating action, then should it be the unproduced action? If so, wouldn't all ordinary people attain the non-origination forbearance? The sutra says: ‘The Buddha said: Good man, do you use the unproduced to realize the unproduced action?’ The treatise says: This is the second counter-question about having realization. The meaning of the question is: When you enter the contemplation of non-origination forbearance, do you obtain the unproduced action by relying on the principle of the non-origination of all phenomena? The reason for asking this counter-question is that he uses the difference between unproduced in principle and unproduced in action to question whether unproduced in principle is also unproduced in action. Now the counter-question asks, when you enter contemplation, are principle and action different, and is there an ability to realize and something to be realized? The sutra says: ‘Heart King Bodhisattva said: No. Why? Because the nature and characteristics of unproduced action are empty and still, without seeing, without hearing, without gaining, without losing, without speaking, without saying, without knowing, without appearance, without taking, without abandoning. How can one realize it? If one realizes it, then it is contention. Without contention is unproduced action.’ The treatise says: This is the third offering of the answer of no realization. There are three points in it. The first is to explain no realization, the second is to give a negation, and the third is to show affirmation. There are also two points in the first point. The front is the indication, and the back is the explanation. ‘Like the nature and characteristics of unproduced action are empty and still’ is the general indication sentence. To say ‘nature is empty and still’ is to say that observing the nature of the mind-essence is to be away from the characteristics of arising and ceasing, which is what was said earlier, ‘knowing the nature of the mind is thus’. ‘Appearance is empty and still’ is to say that observing the mind and knowing its function, the function and appearance are also thus, which is what was said earlier, ‘the nature is also thus’. The following uses ten ‘without’ to explain this general sentence. ‘Without seeing, without hearing’ is to say that the nature of the mind is ethereal and profound. Because it is profound, it cuts off form and is not expressed by images; because it is ethereal, it cuts off sound and is not explained by teachings. ‘Without gaining, without losing’ is to show that there is nothing to be gained from emptiness, and nothing to be lost from eliminating arising. These four ‘without’ explain the emptiness and stillness of nature. ‘Without speaking, without saying’ is to say that the mind's activity is already still and does not give rise to speech. ‘Without knowing, without appearance’ --------------------------------------------------------------------------------
Chinese
者。心行寂灭远离二分故。无取无舍者。既无分别无性可取无相可舍故。如是六无释相空寂也。无生行中如是空寂。云何于中而有取证。作是答时自知前难不成难也。举非显是。攻即可知。 经曰。佛言汝得阿耨多罗三藐三菩提耶。 论曰。此是第四反诘有得。问曰。菩萨未得阿耨菩提。如来何故问汝得耶。解云。此虽未得究竟菩提。而已证得初地菩提。如法华论曰。八生乃至一生得阿耨多罗三藐三菩提者。谓证初地菩提故。以离三界中分段生死。随分能见真如佛性名得菩提。非谓究竟满足如来方便涅槃故。案云。是约真如佛性说名菩提。能证见故名得菩提。如经言诸法性空即是菩提。此之谓也。 经曰。心王菩萨言尊者我无得阿耨多罗三藐三菩提何以故菩提性中无得无失无觉无知无分别相无分别中即清净性性无间杂无有言说非有非无非知非不知诸可法行亦复如是何以故一切法行不见处所决定性故本无有得不得云何得阿耨多罗三藐三菩提。 论曰。此是第五仰报无得。于中有三。谓标．释．结。释中有二。先明所得菩提无所得性。后显能得诸行无能得相。初中言菩提性者。谓真如性虚通无碍性离闇弊故名菩提。于中本无真性可存。亦乃本无妄想可亡。故言无得无失。如是本觉远离思构之觉亦 现代汉语译本：心识的活动止息，远离了能取和所取的二元对立，所以说‘无取无舍’。因为既没有分别，也没有自性可以执取，没有相状可以舍弃。以上这六个‘无’字，解释了空寂的体相。在‘无生行’中，本来就是这样的空寂，怎么可能在其中有所取证呢？这样回答的时候，自然就知道前面的诘难不成其为诘难了。这是通过否定来显示肯定，稍微点拨就能明白。 经文说：‘佛言：汝得阿耨多罗三藐三菩提耶？（佛问：你证得无上正等正觉了吗？）’ 论中解释说：这是第四次反问是否有‘得’。有人问：菩萨还没有证得无上菩提，如来为什么问他是否证得了呢？解释说：虽然还没有证得究竟的菩提，但已经证得了初地菩提。如《法华论》所说：‘八生乃至一生得阿耨多罗三藐三菩提者，谓证初地菩提故（八次转生乃至一次转生就能证得无上正等正觉，这是指证得了初地菩提的缘故）。’因为已经脱离了三界中的分段生死，随分随力地能够见到真如佛性，所以称为‘得菩提’，而不是说已经究竟圆满，如同如来的方便涅槃。按此说法，这是依据真如佛性而说名为菩提，能够证见真如佛性，所以称为‘得菩提’。如经文所说：‘诸法性空即是菩提’，就是这个意思。 经文说：‘心王菩萨言：尊者，我无得阿耨多罗三藐三菩提。何以故？菩提性中无得无失、无觉无知、无分别相。无分别中即清净性，性无间杂，无有言说，非有非无，非知非不知。诸可法行亦复如是。何以故？一切法行不见处所决定性故，本无有得不得，云何得阿耨多罗三藐三菩提？（心王菩萨说：尊者，我没有证得无上正等正觉。为什么呢？因为菩提的自性中没有得也没有失，没有觉也没有知，没有分别的相状。在没有分别之中就是清净的自性，自性没有间断混杂，无法用言语表达，既不是有也不是无，既不是知也不是不知。所有可以作为修行依据的法也是这样。为什么呢？因为一切法行都找不到一个确定的处所和自性，本来就没有得与不得，又怎么能证得无上正等正觉呢？）’ 论中解释说：这是第五次仰承佛旨，回答说没有‘得’。其中有三个部分：标示、解释、总结。解释中又有两个部分：先说明所证得的菩提没有可得的自性，后显示能证得的诸种修行没有能证得的相状。首先，‘菩提性’是指真如的自性，虚空通达，没有障碍，自性远离黑暗和弊病，所以称为菩提。其中本来就没有真实的自性可以存在，也没有虚妄的念想可以去除，所以说‘无得无失’。像这样，本觉远离了思虑构造的觉悟也是如此。
English
English version: Because the activity of the mind ceases and is far from the duality of grasping and what is grasped, it is said 'no grasping, no abandoning'. Because there is neither discrimination nor inherent nature to grasp, and no form to abandon. These six 'no's explain the characteristic of emptiness and tranquility. In the 'no-birth practice', it is originally such emptiness and tranquility, how can there be any attainment within it? When answering in this way, one naturally knows that the previous difficulty is not a real difficulty. This is to reveal affirmation through negation; a slight hint is enough to understand. The sutra says: 'The Buddha said: Have you attained Anuttara-samyak-sambodhi? (The Buddha asked: Have you attained unsurpassed, right and perfect enlightenment?)' The commentary explains: This is the fourth counter-question about having 'attainment'. Someone asks: The Bodhisattva has not yet attained unsurpassed Bodhi, why does the Tathagata ask if he has attained it? The explanation is: Although he has not yet attained ultimate Bodhi, he has already attained the Bodhi of the first ground. As the *Lotus Sutra Treatise* says: 'Those who attain Anuttara-samyak-sambodhi in eight lifetimes or even one lifetime, this refers to attaining the Bodhi of the first ground.' Because they have already escaped the segmented birth and death in the three realms, and can see the True Thusness Buddha-nature according to their capacity, it is called 'attaining Bodhi', not that it is already ultimately complete, like the Tathagata's expedient Nirvana. According to this, it is based on the True Thusness Buddha-nature that it is called Bodhi; being able to witness the True Thusness Buddha-nature is called 'attaining Bodhi'. As the sutra says: 'The emptiness of the nature of all dharmas is Bodhi', this is what it means. The sutra says: 'Citta-raja Bodhisattva (Heart King Bodhisattva) said: Venerable One, I have not attained Anuttara-samyak-sambodhi. Why? Because in the nature of Bodhi there is no attainment, no loss, no awareness, no knowledge, no distinguishing characteristics. In non-discrimination is the pure nature, the nature is without interruption or mixture, there is no speech, it is neither existent nor non-existent, neither knowing nor not knowing. All dharmic practices that can be practiced are also like this. Why? Because in all dharmic practices, no definite place or nature can be found, there is originally no attainment or non-attainment, how can one attain Anuttara-samyak-sambodhi?' The commentary explains: This is the fifth time of respectfully reporting that there is no 'attainment'. There are three parts: indication, explanation, and conclusion. Within the explanation, there are two parts: first, explaining that the Bodhi attained has no attainable nature; second, showing that the various practices that can be attained have no attainable characteristics. First, 'Bodhi-nature' refers to the nature of True Thusness, which is empty and unobstructed, and the nature is far from darkness and defects, so it is called Bodhi. Originally, there is no real nature to exist within it, nor is there any false thought to eliminate, so it is said 'no attainment, no loss'. In this way, the original awareness that is far from the awareness constructed by thought is also like this. --------------------------------------------------------------------------------
Chinese
亡率尔之知。故言无觉无知。既无分别之见亦离所行之相。故言无分别相。由如是故非惑所浊。本性离染故言即清净性。纵非生灭所间横非能所所杂。故言性无间杂。无有言说者。能言所言无不绝故。非有非无者。虽非有如而非无如故。非知非不知者。虽非本觉而非不觉故。菩提性然无可得义。诸可法行已下次显无能得行。如前品说六度之行无非真轨故。言可法亦如是者。同前无得故。一切法行者。六度等行。不见处所者。不见得失觉知乃至有无知不知等所可行处故。与菩提平等平等。所以本无有能得不能得也。云何已下总结无得。 经曰。佛言如是如是如汝所言一切心行不过无相体寂无生。 论曰。此下第六如来述成。于中有三。一者正述。二者举非。三者显是。初中亦三。总述．别述．后还结成。初言如是如是者。述前无证及后无得。一切已下第二别述。先述无生后述寂灭。言无生者。是无生行。述无能证能得。言寂灭者。是寂灭理。述无所证所得。初言一切心行者。所有出世无分别智相应心行不取诸相证会无相故。言不过无相体于空寂冥然无生故言体寂无生。 经曰。可有识识亦复如是何以故眼眼触悉皆空寂识亦空寂无有动不动相内无三受三受寂灭耳鼻舌身心意意识及以末那阿梨耶亦复如是 现代汉语译本 丧失了妄想分别的知见。所以说‘无觉无知’。既然没有分别的见解，也远离了所行之相。所以说‘无分别相’。因为这样，所以不被迷惑所污染。本性远离染污，所以说就是清净的自性。纵向没有生灭的间隔，横向没有能与所的混杂。所以说‘自性无间杂’。没有能言说者，能言和所言都已断绝。‘非有非无’，虽然不是实有，但也不是虚无。‘非知非不知’，虽然不是本觉，但也不是不觉。菩提自性虽然如此，但没有可以获得的意义。各种可以作为修行依据的法门，接下来显示没有能获得修行。如前面品所说，六度的修行没有不是真理的，所以说‘可法亦如是’，和前面一样没有能获得的。‘一切法行’，指六度等修行。‘不见处所’，不见得失觉知，乃至有无知不知等可以修行之处。与菩提平等平等，所以本来就没有能得和不能得。‘云何已下’总结没有能获得。 经文说：‘佛说，是的，是的，正如你所说，一切心行都离不开无相，本体寂静，没有生灭。’ 论中说：下面第六段，如来加以印证。其中有三点：一是正面阐述，二是排除错误，三是彰显正确。首先是正面阐述，其中也有三点：总的阐述，分别阐述，最后总结。首先说‘如是如是’，是印证前面的无证和后面的无得。‘一切已下’是第二点分别阐述。先阐述无生，后阐述寂灭。说‘无生’，是无生之行，阐述没有能证能得。说‘寂灭’，是寂灭之理，阐述没有所证所得。首先说‘一切心行’，所有出世间的无分别智相应的心行，不执取诸相，证悟无相，所以说‘离不开无相’。本体空寂，冥然没有生灭，所以说‘本体寂静无生’。 经文说：‘可以有识，识也是这样。为什么呢？眼、眼触都空寂，识也空寂，没有动和不动的相。内在没有三种感受，三种感受寂灭。耳鼻舌身心意意识以及末那（manas，意根）阿梨耶（ālaya，阿赖耶识）也是这样。’