English
English version Lost is the knowledge of discrimination. Therefore, it is said 'without awareness, without knowledge'. Since there is no discriminating view, it is also apart from the appearance of what is practiced. Therefore, it is said 'without differentiating characteristics'. Because of this, it is not defiled by delusion. The original nature is free from defilement, so it is said to be the pure nature. Vertically, there is no interruption of birth and death; horizontally, there is no mixture of the able and the object. Therefore, it is said 'nature without intermixture'. There is no speaker, because both the speaker and what is spoken are cut off. 'Neither existent nor non-existent', although it is not truly existent, it is also not truly non-existent. 'Neither knowing nor not knowing', although it is not original awareness, it is also not without awareness. The nature of Bodhi is such, but there is no meaning of attainability. The various Dharmas that can be used as a basis for practice, next reveals that there is no attainable practice. As mentioned in the previous chapter, there is nothing in the practice of the six perfections that is not the truth, so it is said 'Dharma is also like this', the same as before, there is nothing attainable. 'All Dharma practices' refers to practices such as the six perfections. 'No place is seen' means that no place can be seen for gaining or losing awareness, or even for practicing existence, non-existence, knowing, or not knowing. Equal and equal with Bodhi, so originally there is no attainable or unattainable. 'How is it below' summarizes that there is no attainment. The Sutra says: 'The Buddha said, 'Yes, yes, as you say, all mental activities cannot go beyond the absence of form, the stillness of the substance, and the absence of birth.' The Treatise says: Below is the sixth section, where the Tathagata confirms it. There are three points: first, a positive statement; second, the exclusion of errors; and third, the manifestation of correctness. First is the positive statement, which also has three points: a general statement, a separate statement, and a final conclusion. First, saying 'Yes, yes' confirms the previous non-evidence and the subsequent non-attainment. 'Everything below' is the second point, a separate statement. First, describe the absence of birth, and then describe the stillness. Saying 'no birth' is the practice of no birth, describing no one who can prove or attain. Saying 'stillness' is the principle of stillness, describing no one who can prove or attain. First, saying 'all mental activities' refers to all worldly non-discriminating wisdom corresponding mental activities, not clinging to all forms, and realizing the absence of form, so it is said 'cannot go beyond the absence of form'. The substance is empty and still, and there is no birth, so it is said 'the substance is still and without birth'. The Sutra says: 'There can be consciousness, and consciousness is also like this. Why? The eye and eye contact are all empty and still, and consciousness is also empty and still, without the appearance of movement or non-movement. Internally, there are no three feelings, and the three feelings are extinguished. The ear, nose, tongue, body, mind, intellect, consciousness, as well as manas (意根, the root of mind) and ālaya (阿赖耶识, the storehouse consciousness) are also like this.' -------------------------------------------------------------------------------- 皆亦不生寂灭心及无生心。
Chinese
论曰。此是第二述寂灭义。谓诸世间八识空寂。于中有二。一者例前。二者广释。初言可有识识。总摄所有世间八识。如言处处。摄一切处故。亦如是者。空寂之理同前出世心之无生故。何以故下第二广释。眼者眼根。眼触即是遍行中触。依三和生。令三和合欲明散空故偏举之。识亦空者。眼触既空眼识不生故。无有相续迁动亦无刹那不迁故。言无有动不动相。言内无三受者。三受生起本来寂灭故。诸心数中触受相近。有大胜能故举此二通遣余法也。耳鼻舌身者。谓耳耳触耳识等也。心意意识者。是第六识。未来名心。过去名意。现名意识。依随转门举此三名。为显三世皆空寂故。末那梨耶第七第八皆同眼识故亦不生也。广释文竟。次言寂灭心者。近结八识空寂之文。及无生心者。远结体寂无生之文。 经曰。若生寂灭心若生无生心是有生行非无生行内生三受三行三戒。 论曰。此是第二举非。谓有所得。大乘学者不空八识违其寂灭。故言生寂灭心。不知出世心之无生。谓有心生证无相理。故言生无生心。直是世间流转之行而乖出世无生忍行。故言是有生行等也。言三行者。身口意作通善不善。言三戒者。身口意止唯取其善。生此三行三戒为因而生三有具受三受。如是 现代汉语译本 皆亦不生寂灭心及无生心。 论曰。此是第二述寂灭义。谓诸世间八识空寂。于中有二。一者例前。二者广释。初言可有识识。总摄所有世间八识。如言处处。摄一切处故。亦如是者。空寂之理同前出世心之无生故。何以故下第二广释。眼者眼根。眼触即是遍行中触。依三和生。令三和合欲明散空故偏举之。识亦空者。眼触既空眼识不生故。无有相续迁动亦无刹那不迁故。言无有动不动相。言内无三受者。三受生起本来寂灭故。诸心数中触受相近。有大胜能故举此二通遣余法也。耳鼻舌身者。谓耳耳触耳识等也。心意意识者。是第六识。未来名心。过去名意。现名意识。依随转门举此三名。为显三世皆空寂故。末那（manas，意根）梨耶（ālaya，阿赖耶识）第七第八皆同眼识故亦不生也。广释文竟。次言寂灭心者。近结八识空寂之文。及无生心者。远结体寂无生之文。 经曰。若生寂灭心若生无生心是有生行非无生行内生三受三行三戒。 论曰。此是第二举非。谓有所得。大乘学者不空八识违其寂灭。故言生寂灭心。不知出世心之无生。谓有心生证无相理。故言生无生心。直是世间流转之行而乖出世无生忍行。故言是有生行等也。言三行者。身口意作通善不善。言三戒者。身口意止唯取其善。生此三行三戒为因而生三有具受三受。如是
English
English version They also do not generate a mind of quiescence and extinction, nor a mind of non-origination. Commentary: This is the second explanation of the meaning of quiescence and extinction. It means that the eight consciousnesses of all worldly beings are empty and still. There are two aspects to this: first, it follows the previous example; second, it provides a detailed explanation. The initial phrase 'cognizable consciousnesses' encompasses all eight consciousnesses of the world, just as the phrase 'everywhere' encompasses all places. 'Likewise' means that the principle of emptiness and stillness is the same as the non-origination of the supramundane mind. The second part, beginning with 'Why?', provides a detailed explanation. 'Eye' refers to the eye-faculty. 'Eye-contact' is the contact within the pervasive mental functions, arising from the union of the three conditions (eye, object, and consciousness). It is specifically mentioned to clarify the scattering and emptiness of the union of these three. 'Consciousness is also empty' means that since eye-contact is empty, eye-consciousness does not arise. There is no continuous movement or unchanging moment; hence, there is no appearance of movement or non-movement. 'No three feelings within' means that the arising of the three feelings (pleasant, unpleasant, neutral) is originally quiescent and extinct. Among all mental functions, contact and feeling are closely related and have great power, so these two are mentioned to generally negate other dharmas. 'Ear, nose, tongue, body' refer to ear, ear-contact, ear-consciousness, and so on. 'Mind, thought, consciousness' refer to the sixth consciousness. The future is called 'mind', the past is called 'thought', and the present is called 'consciousness'. These three names are mentioned according to the mode of transformation to show that the three times (past, present, future) are all empty and still. Manas (manas, the mind-faculty) and Alaya (ālaya, the storehouse consciousness), the seventh and eighth consciousnesses, are the same as eye-consciousness and therefore do not arise either. This concludes the detailed explanation. The phrase 'mind of quiescence and extinction' closely connects to the emptiness and stillness of the eight consciousnesses. The phrase 'mind of non-origination' remotely connects to the quiescence of the essence and non-origination. Sutra: If one generates a mind of quiescence and extinction, or if one generates a mind of non-origination, this is an action of origination, not an action of non-origination, internally generating the three feelings, the three actions, and the three precepts. Commentary: This is the second refutation, referring to those who have attachments. Mahayana practitioners who do not empty the eight consciousnesses contradict their quiescence and extinction; therefore, it is said that they generate a 'mind of quiescence and extinction'. They do not understand the non-origination of the supramundane mind, thinking that by generating a mind, they can realize the principle of no-appearance; therefore, it is said that they generate a 'mind of non-origination'. This is simply an action of worldly transmigration and violates the action of non-origination and forbearance of the supramundane. Therefore, it is said that 'this is an action of origination', and so on. 'Three actions' refer to the actions of body, speech, and mind, encompassing both good and bad. 'Three precepts' refer to the cessation of actions of body, speech, and mind, only taking the good. Generating these three actions and three precepts causes the arising of the three realms of existence and the full experience of the three feelings. Thus it is. -------------------------------------------------------------------------------- 流转不得解脱。
Chinese
经曰。若寂灭生心不生心常寂灭无功无用不证寂灭相亦不住于无证可处无住总持无相即无三受等三悉皆寂灭清净无住不入三昧不住坐禅无生无行。 论曰。此是第三显是。言若寂灭生心不生者。反前若生寂灭心句。遣诸生心不取生故。心常寂灭无功无用者。反前若生无生心句。离诸生灭起动之相亦无作意分别功用故。不证寂灭相者。虽遣生起之心。不存寂灭相故。亦不住于无证者。虽无取寂灭相不堕无证过故。可处无住者。总明离住着过。诸可住处皆无所住故。可住处者。若遣生起则可住寂灭。若遣有证则可住无证。如是可处皆无住故。总持无相者。总显具功德。谓无生心持诸行德而同一味无差别相故。则无三受等三者。反前内生三受等句。远离流转因果相故。悉皆寂灭者。达三受等本来空故。清净无住者。能达之心无住空故。不入三昧者。能亡世间入定心故。不住坐禅者。亦遣世间住禅静故。若能如是则无生起之心亦无分别之行。故言无生无行也。 经曰。心王菩萨言禅能摄动定诸幻乱云何不禅。 论曰。此是第七陈疑。疑意而言。凡诸禅定能摄掉动之念令定散乱之心。云何出世无生行心亦不入住于禅定耶。如其不禅则应是动。有如是疑故乘彼问也。 经曰。佛言 现代汉语译本：流转不息就无法得到解脱。 经书上说：‘如果寂灭中生出心，就不应该生心，心常处于寂灭状态，没有造作，没有作用，不执着于寂灭的表象，也不停留在无证的状态，可以处于任何境地而不住着，总持一切而无表象，这样就没有三受等等，一切都寂灭清净，没有住着，不进入三昧，不住于坐禅，没有生起，没有行为。’ 论中解释说：这是第三个方面，阐明‘是’的道理。‘如果寂灭生心不生者’，是反过来说前面‘若生寂灭心’这句话，去除各种生起的心，不取生起之故。‘心常寂灭无功无用者’，是反过来说前面‘若生无生心’这句话，远离各种生灭起动的表象，也没有作意分别的功用之故。‘不证寂灭相者’，虽然去除了生起之心，但不执着于寂灭的表象之故。‘亦不住于无证者’，虽然没有取寂灭的表象，但不堕入无证的过失之故。‘可处无住者’，总的说明远离住着的过失，各种可以住的地方都没有住着之故。‘可住处者’，如果去除生起，就可以住在寂灭；如果去除有证，就可以住在无证。像这样可以处在任何地方都没有住着之故。‘总持无相者’，总的显示具备功德，意思是无生之心持有各种行德，而同一味道没有差别表象之故。‘则无三受等三者’，是反过来说前面‘内生三受等’这句话，远离流转的因果表象之故。‘悉皆寂灭者’，通达三受等本来是空之故。‘清净无住者’，能够通达的心没有住着是空之故。‘不入三昧者’，能够忘却世间进入禅定的心之故。‘不住坐禅者’，也去除世间住于禅定的清静之故。如果能够像这样，就没有生起之心，也没有分别之行，所以说没有生起，没有行为。 经书上说：‘心王菩萨说，禅能摄持动摇和安定，各种幻化散乱，为什么不禅定呢？’ 论中解释说：这是第七个方面，提出疑问。疑问的意思是说，各种禅定能够摄持掉举动摇的念头，使散乱的心安定下来，为什么出世间无生行的心也不住于禅定呢？如果不住于禅定，那就应该是动摇的。因为有这样的疑问，所以借着他的问题来发问。 经书上说：