English
English version: Remaining in the cycle of rebirth prevents liberation. The Sutra says: 'If from quiescence a mind arises, then do not give rise to mind; the mind is always in quiescence, without effort, without function, not attesting to the aspect of quiescence, nor abiding in the state of non-attestation; being able to dwell anywhere without attachment, upholding all without aspects, thus there are no three feelings (three types of sensation: pleasant, unpleasant, and neutral) and so on; all are quiescent and pure, without abiding, not entering samadhi, not dwelling in seated meditation, without arising, without action.' The Treatise explains: This is the third aspect, revealing 'is'. 'If from quiescence a mind arises, then do not give rise to mind' reverses the previous phrase 'if a mind of quiescence arises', rejecting all arising minds, not taking arising as a goal. 'The mind is always in quiescence, without effort, without function' reverses the previous phrase 'if a mind of non-arising arises', being apart from all aspects of arising, ceasing, moving, and acting, also without intentional discrimination or function. 'Not attesting to the aspect of quiescence' means that although the arising mind is rejected, the aspect of quiescence is not clung to. 'Nor abiding in the state of non-attestation' means that although there is no grasping of the aspect of quiescence, one does not fall into the fault of non-attestation. 'Being able to dwell anywhere without attachment' generally clarifies being apart from the fault of attachment. In all places where one could abide, there is no abiding. 'Places where one could abide' means that if arising is rejected, one can abide in quiescence; if attestation is rejected, one can abide in non-attestation. Thus, in all such places, there is no abiding. 'Upholding all without aspects' generally reveals possessing merit, meaning that the mind of non-arising upholds all virtuous actions, and is of one flavor, without differentiated aspects. 'Thus there are no three feelings (三受) and so on' reverses the previous phrase 'internally giving rise to the three feelings and so on', being apart from the aspects of cause and effect of the cycle of rebirth. 'All are quiescent' means realizing that the three feelings and so on are originally empty. 'Pure without abiding' means that the mind capable of realizing is empty of abiding. 'Not entering samadhi' means being able to forget the worldly mind that enters concentration. 'Not dwelling in seated meditation' also rejects the worldly dwelling in the stillness of meditation. If one can be like this, then there is no arising mind, and no discriminating action, therefore it is said 'without arising, without action'. The Sutra says: 'Bodhisattva Heart-King (心王菩萨) said, 'Dhyana (禅) can gather in movement and stability, all illusory disturbances, why not practice dhyana?' The Treatise explains: This is the seventh aspect, raising a doubt. The meaning of the doubt is that all dhyana (禅) and samadhi (定) can gather in scattered and moving thoughts, and stabilize the distracted mind, so why does the mind of transcendent non-arising action not abide in dhyana (禅) and samadhi (定)? If it does not abide in dhyana (禅), then it should be moving. Because there is such a doubt, he uses his question to inquire. The Sutra says: --------------------------------------------------------------------------------
Chinese
菩萨禅即是动不动不禅是无生禅禅性无生离生禅相禅性无住离住禅动知禅性无有动静即得无生无生般若亦不依住心亦不动以是智故故得无生般若波罗蜜。 论曰。此是第八决疑。言禅即是动者。谓世间禅虽非散乱而取境相。取相心生生起动故。能离如是生动之禅乃能得入理定。故言是无生禅。如是理定性无生动。故言禅性无生。非直无生亦无住寂。故言禅性无住。若有生则是相。有住着则是动。今即反此故言离生禅相。离住禅动。上来诸句明理定相。知禅性下显理智相。唯就一体义分为二。知禅性无有动者。知禅性无生故。无有静者。知禅性无住故。即得无生者。得理无生故。无生般若者。得行无生故。亦不依住者。谓无生智不依理住离能所故。心亦不动者。虽不依理住而非生心动故。由如是智能到彼岸。故言般若波罗蜜也。上来八分合为第二反诘问答。 经曰。心王菩萨言尊者无生般若于一切处无住于一切处无离心无住处无处住心无住无心心无生住如此住心即无生住尊者心无生行不可思议不思议中可不可说。 论曰。此是第三领解。一切处者。一切真俗动寂等处。言无住者。于此一切无所得故。言无离者。于此一切无所不得故。所以然者。彼一切处悉皆非然非不然故。心无住处者。无所住处故。 现代汉语译本：菩萨禅就是动与不动都不是禅，而是无生禅。禅的体性是无生的，要远离有生的禅相。禅的体性是无所住的，要远离有所住的禅动。觉知禅的体性，就没有动静的分别，这样就能证得无生。无生般若也不依附于任何事物而住，心也不动摇。因为有这样的智慧，所以能证得无生般若波罗蜜（到达彼岸的智慧）。 论述说：这是第八个决疑。说‘禅就是动’，是指世间的禅虽然不是散乱，但会执取外境的相状。执取相状，心就会生起，生起就是动。能够远离这种生灭动摇的禅，才能进入真理的禅定。所以说是无生禅。这样的真理禅定，其体性是无生无动的，所以说‘禅性无生’。不仅仅是无生，也没有停滞寂灭，所以说‘禅性无住’。如果有所生，那就是相；如果有所住着，那就是动。现在就是反过来，所以说要远离有生的禅相，远离有所住的禅动。上面这些句子说明了真理禅定的相状。‘觉知禅性’以下，显示了真理智慧的相状，只是从一体的意义上分为两个方面。‘觉知禅性没有动’，是因为觉知禅性无生，所以没有静止。‘觉知禅性没有住’，是因为觉知禅性无住。‘就能证得无生’，是证得了真理的无生。‘无生般若’，是证得了行为的无生。‘也不依附于任何事物而住’，是说无生的智慧不依附于真理而住，远离了能取和所取。‘心也不动摇’，是说虽然不依附于真理而住，但并非生起心念而动摇。因为有这样的智慧才能到达彼岸，所以说是般若波罗蜜。上面八个部分合起来是第二部分，反诘问答。 经文说：心王菩萨（Boddhisattva Heart King）说：‘尊者，无生般若（Wisdom of Non-Birth）在一切处都没有住着，在一切处都没有远离。心没有住处，没有地方可以住心。无住就是无心，心没有生灭住异。像这样安住心，就是无生住。尊者，心的无生之行是不可思议的，在不可思议之中，可说与不可说都是一样的。’ 论述说：这是第三个领悟理解。‘一切处’，是指一切真俗、动静等处。说‘无住’，是因为对于这一切都没有所得。说‘无离’，是因为对于这一切都没有不得。之所以这样，是因为那一切处都不是必然，也不是不必然。‘心无住处’，是没有可以住的地方。
English
English version: Bodhisattva Chan (Dhyana) is neither movement nor non-movement, but Non-Birth Chan (Dhyana). The nature of Chan (Dhyana) is non-birth, and one should be apart from the appearance of birth in Chan (Dhyana). The nature of Chan (Dhyana) is non-abiding, and one should be apart from the movement of abiding in Chan (Dhyana). Knowing the nature of Chan (Dhyana), there is no movement or stillness, and thus one attains Non-Birth. Non-Birth Prajna (Wisdom) also does not rely on abiding, and the mind does not move. Because of this wisdom, one attains Non-Birth Prajna Paramita (Perfection of Wisdom). The commentary says: This is the eighth resolution of doubt. Saying 'Chan (Dhyana) is movement' refers to worldly Chan (Dhyana), which, although not scattered, grasps at the characteristics of objects. Grasping at characteristics, the mind arises, and arising is movement. Being able to be apart from such Chan (Dhyana) of arising and movement, one can enter the Samadhi (meditative state) of Truth. Therefore, it is called Non-Birth Chan (Dhyana). Such Samadhi (meditative state) of Truth is non-arising and non-moving in nature, so it is said 'the nature of Chan (Dhyana) is non-birth'. It is not only non-birth but also without abiding and stillness, so it is said 'the nature of Chan (Dhyana) is non-abiding'. If there is birth, then there is appearance; if there is attachment to abiding, then there is movement. Now, it is the opposite of this, so it is said to be apart from the appearance of birth in Chan (Dhyana) and apart from the movement of abiding in Chan (Dhyana). The above sentences explain the characteristics of the Samadhi (meditative state) of Truth. 'Knowing the nature of Chan (Dhyana)' below reveals the characteristics of the wisdom of Truth, only divided into two aspects from the meaning of one entity. 'Knowing that the nature of Chan (Dhyana) has no movement' is because knowing that the nature of Chan (Dhyana) is non-birth, so there is no stillness. 'Knowing that the nature of Chan (Dhyana) has no abiding' is because knowing that the nature of Chan (Dhyana) is non-abiding. 'Then one attains Non-Birth' is because one attains the Non-Birth of Truth. 'Non-Birth Prajna (Wisdom)' is because one attains the Non-Birth of action. 'Also does not rely on abiding' means that Non-Birth Wisdom does not rely on abiding in Truth, being apart from the able and the object. 'The mind also does not move' means that although it does not rely on abiding in Truth, it does not arise with a moving mind. Because of such wisdom, one can reach the other shore, so it is called Prajna Paramita (Perfection of Wisdom). The above eight parts together form the second part, the counter-question and answer. The Sutra says: Bodhisattva Heart King (Xin Wang Pusa) said: 'Venerable one, Non-Birth Prajna (Wu Sheng Ban Ruo) abides nowhere in all places, and is not apart from anything in all places. The mind has no abiding place, and there is no place to abide the mind. Non-abiding is no-mind, and the mind has no birth, dwelling, change, or extinction. Abiding the mind in this way is non-birth abiding. Venerable one, the non-birth conduct of the mind is inconceivable, and in the inconceivable, what can be said and what cannot be said are the same.' The commentary says: This is the third understanding. 'All places' refers to all places of truth and falsehood, movement and stillness, etc. 'Non-abiding' means that there is nothing to be attained in all of this. 'Non-separation' means that there is nothing not to be attained in all of this. The reason for this is that all those places are neither necessarily so nor necessarily not so. 'The mind has no abiding place' means that there is no place to abide. --------------------------------------------------------------------------------
Chinese
无处住心者。无能住心故。无住无心者。合前二句。以无有处有住之心故。心无生住者。不无无生无住之心故。如此住心者。结前于一切处无住乃至无离。无离之义假说住故。即无生住者。结前心无住处乃至心无生住。住即无住。无住即住故。心无生行不可思议者。离言绝虑故。不思议中可不可说者。以离言亦离离言故。以离言故言不可说。离离言故亦可得说。言可说者。非不然故。不可说者。非是然故。故总说言可不可说。如说言说有可不可。当知其思亦有可不可。但举一边影显之耳。 经曰。佛言如是如是。 论曰。此是第四述成。如前领解非直契当道理。亦乃仰称佛说。所以重言如是如是。长行正说竟在于前。 经曰。心王菩萨闻如是言叹未曾有而说偈言。 论曰。此下第二以偈赞说。于中有二。先序后颂。闻如是言者。闻此一品之内佛言也。 经曰。满足大智尊广说无生法闻所未曾闻未说而今说。 论曰。此下三颂非别颂文但是总叹。于中有四。法喻合结。此是第一法说。赞叹未说而今说者。虽前广说。而今此经言略义丰文省理详。若斯之妙未先说故。 经曰。犹如净甘露时时乃一出难遇难思议闻者亦复难无上良福田最上胜妙药为度众生故而今为宣说。 现代汉语译本： ‘无处住心者’，因为没有能够安住心的处所。‘无住无心者’，是总结前两句，因为没有可以安住的有住之心。‘心无生住者’，不是没有无生无住之心。‘如此住心者’，总结前面所说的在一切处都没有安住乃至没有离开。没有离开的意义是假借安住来说的。‘即无生住者’，总结前面所说的心没有安住的处所乃至心没有生住。安住就是没有安住，没有安住就是安住。‘心无生行不可思议者’，因为离开了言语，断绝了思虑。‘不思议中可不可说者’，因为离开了言语也离开了离开言语。因为离开了言语，所以说不可说；离开了离开言语，所以也可以说。说可说，不是不这样；说不可说，不是这样。所以总的说来是可说和不可说。就像说言语有可和不可一样，应当知道其思虑也有可和不可。只是举出一边来显现而已。 经文说：‘佛说：如是，如是。’ 论中说：这是第四次述说成就。像前面领会的那样，不只是直接契合道理，也是仰仗称赞佛所说。所以重复说‘如是，如是’。长行的正式解说就在前面。 经文说：‘心王菩萨（Xin Wang Pusa，心王菩萨）听到这样的话，赞叹前所未有，而说了偈颂：’ 论中说：下面第二部分是用偈颂赞叹解说。其中有两部分：先是序言，后是偈颂。‘闻如是言者’，是听到这一品之内佛所说的话。 经文说：‘满足大智尊（Manzu Dazhi Zun，满足大智尊）广说无生法（wusheng fa，无生法），听闻了前所未曾听闻的，未曾说而今说了。’ 论中说：下面三颂不是分别颂扬经文，而是总的赞叹。其中有四个方面：法、喻、合、结。这是第一法说。赞叹未说而今说，虽然前面已经广泛地解说了，但是现在这部经文言语简略而意义丰富，文字简省而道理详细。像这样的妙法，以前没有说过。 经文说：‘犹如清净的甘露（ganlu，甘露），时时才出现一次，难以遇到，难以思议，听闻的人也很难得。是无上的良田福田（liangtian futian，良田福田），最上殊胜的妙药，为了度化众生，所以现在才宣说。’