English
English version: 'Those whose minds do not dwell anywhere' because there is no place where the mind can abide. 'Those who do not abide and have no mind' summarize the previous two sentences, because there is no abiding mind that can dwell. 'Those whose minds are without arising or abiding' do not lack the mind of non-arising and non-abiding. 'Those who abide in the mind in this way' conclude the previous statements about not abiding anywhere and not departing. The meaning of not departing is expressed through the borrowed concept of abiding. 'That is, those without arising or abiding' conclude the previous statements about the mind having no place to abide and the mind having no arising or abiding. Abiding is non-abiding, and non-abiding is abiding. 'The mind's non-arising conduct is inconceivable' because it is beyond words and cuts off thought. 'Among the inconceivable, what can and cannot be said' because it is beyond words and beyond being beyond words. Because it is beyond words, it is said to be unspeakable; because it is beyond being beyond words, it can also be said. Saying it can be said is not untrue; saying it cannot be said is not true. Therefore, it is generally said that it can and cannot be said. Just as saying that speech has what can and cannot be, one should know that thought also has what can and cannot be. It merely highlights one side to reveal the other. The Sutra says: 'The Buddha said: So it is, so it is.' The Treatise says: This is the fourth statement of accomplishment. Like the previous understanding, it not only directly accords with the truth but also relies on and praises what the Buddha said. Therefore, it is repeated, 'So it is, so it is.' The formal explanation in prose is in the foregoing. The Sutra says: 'Bodhisattva Mind King (Xin Wang Pusa) hearing these words, exclaimed that it was unprecedented and spoke in verse:' The Treatise says: The following is the second part, praising the explanation with verses. There are two parts: first, the introduction, then the verses. 'Hearing these words' refers to hearing the Buddha's words within this chapter. The Sutra says: 'The Venerable One of Perfect Great Wisdom (Manzu Dazhi Zun) extensively explains the Dharma of Non-Arising (wusheng fa), hearing what has never been heard before, what has not been spoken but is now spoken.' The Treatise says: The following three verses are not separate praises of the text but a general praise. There are four aspects: Dharma, metaphor, combination, and conclusion. This is the first Dharma explanation. Praising what has not been spoken but is now spoken, although it has been extensively explained before, this sutra now has concise language and rich meaning, simple words and detailed principles. Such a wonderful Dharma has not been spoken before. The Sutra says: 'Like pure nectar (ganlu), it appears only once in a while, difficult to encounter, inconceivable, and difficult for those who hear it. It is the supreme field of merit (liangtian futian), the most excellent and wonderful medicine, and it is now proclaimed for the sake of saving sentient beings.' --------------------------------------------------------------------------------
Chinese
论曰。此下二句是第二喻。言甘露者不死之药。以喻此经能出生死。次有四句。是第三合。无上良福田者叹能闻者。最上胜妙药者合所闻法。下之二句第四结也。 经曰。尔时众中闻说此已皆得无生无生般若。 论曰。此是第三时众得益。地前凡夫闻说此品能得初地无生忍故。 本觉利品 论曰。一切有情无始已来入无明长夜作妄想大梦。菩萨修观获无生时。通达众生本来寂静直是本觉。卧一如床以是本利利益众生。此品显是道理故名本觉利品。 经曰。尔时无住菩萨闻佛所说一味真实不可思议从远近来亲如来座专念谛听入清白处身心不动。 论曰。别明观行六分之中此下第三明本觉利。依无生行能会本觉。方得普化饶益一切。由是义故次演说之。就文有三。一者广明本觉利益。二者以偈赞颂。三者时众得益。初中有二。一者因动明静略标本利之宗。二者从微至着广说本利之义。初中有三。一者寄身移动以标本利。二者因言往复以标本利。三者放光赞颂本利。初中言无住菩萨者。此人虽达本觉本无起动。而不住寂静恒起普化。依德立号名曰无住。无住之德契合本利。故因此人以表其宗。言一味真实不可思议者。则前品说心无生行不可思议等也。从远近来亲如来座者。其先座处去 现代汉语译本：论曰：下面两句是第二个比喻。说甘露是不死之药，用来比喻此经能够超脱生死。接下来的四句是第三个结合。‘无上良福田’是赞叹能够听闻此经的人。‘最上胜妙药’是结合所听闻的佛法。下面的两句是第四个总结。 经曰：那时，大众听闻此经后，都获得了无生无生般若（对事物不生不灭的智慧）。 论曰：这是第三次听众获得利益。地前凡夫听闻此品，能够获得初地无生忍（对不生不灭的真理的证悟）的境界。 本觉利品 论曰：一切有情众生从无始以来，就陷入无明的漫长黑夜，做着虚妄的梦。菩萨修习观行，获得无生之智时，通达众生本来就是寂静的，直接就是本觉（本有的觉悟）。如同躺在一如之床上，以此根本的利益来利益众生。此品阐明这个道理，所以叫做本觉利品。 经曰：那时，无住菩萨（不住于任何地方的菩萨）听闻佛所说的一味真实不可思议之法，从远处前来，亲近如来（佛陀）的座位，专心致志地谛听，进入清净之地，身心不动。 论曰：在分别阐明观行的六个部分中，下面是第三部分，阐明本觉的利益。依靠无生的修行，能够领会本觉，才能普遍教化利益一切众生。因为这个缘故，接着演说本觉利品。就文义而言，有三个部分：一是广泛阐明本觉的利益，二是用偈颂赞叹，三是听众获得利益。在第一个部分中，又有两个方面：一是通过动静来阐明寂静，简要标示本觉利益的宗旨；二是从细微到显著，广泛阐述本觉利益的意义。在第一个方面中，又有三个方面：一是借由身体的移动来标示本觉利益，二是通过言语的往复来标示本觉利益，三是放光赞颂本觉利益。在第一个方面中，说到无住菩萨，这个人虽然通达本觉，本来没有起动，但不住于寂静，恒常发起普遍教化。依据这种德行而立名，叫做无住。无住的德行契合本觉利益，所以借由此人来表示本觉利益的宗旨。说到‘一味真实不可思议’，就是前面品中所说的心无生行不可思议等等。‘从远近来亲如来座’，他们先前的座位距离
English
English version: Treatise: The following two sentences are the second metaphor. Saying that nectar is the medicine of immortality, it is used to metaphorize that this sutra can transcend birth and death. The following four sentences are the third combination. 'Supreme good field of merit' praises those who can hear this sutra. 'Supreme and wonderful medicine' combines the Dharma that is heard. The following two sentences are the fourth conclusion. Sutra: At that time, after the assembly heard this, they all attained non-origination, non-origination prajna (wisdom of non-birth and non-death of things). Treatise: This is the third time the assembly gains benefit. Ordinary people before the first ground, upon hearing this chapter, can attain the state of non-origination forbearance (realization of the truth of non-birth and non-death) of the first ground. Chapter on the Benefit of Original Enlightenment Treatise: All sentient beings have been in the long night of ignorance since beginningless time, making false dreams. When a Bodhisattva cultivates contemplation and attains the wisdom of non-origination, he understands that sentient beings are originally tranquil, directly being original enlightenment (inherent enlightenment). It is like lying on a bed of suchness, using this fundamental benefit to benefit sentient beings. This chapter elucidates this principle, so it is called the Chapter on the Benefit of Original Enlightenment. Sutra: At that time, the Non-Abiding Bodhisattva (Bodhisattva who does not abide anywhere), hearing the Buddha's teaching of the one flavor of true and inconceivable Dharma, came from afar, approached the seat of the Tathagata (Buddha), attentively listened, entered the pure and clear place, and remained motionless in body and mind. Treatise: Among the six parts of separately explaining the practice of contemplation, the following is the third part, elucidating the benefit of original enlightenment. Relying on the practice of non-origination, one can comprehend original enlightenment, and then universally teach and benefit all sentient beings. For this reason, the Chapter on the Benefit of Original Enlightenment is then expounded. In terms of the meaning of the text, there are three parts: first, to extensively elucidate the benefits of original enlightenment; second, to praise with verses; and third, the assembly gains benefit. In the first part, there are two aspects: first, to elucidate tranquility through movement and stillness, briefly indicating the purpose of the benefit of original enlightenment; second, from subtle to obvious, to extensively explain the meaning of the benefit of original enlightenment. In the first aspect, there are three aspects: first, to indicate the benefit of original enlightenment by means of the movement of the body; second, to indicate the benefit of original enlightenment through the back-and-forth of speech; and third, to praise the benefit of original enlightenment by emitting light. In the first aspect, it is said that the Non-Abiding Bodhisattva, although he understands original enlightenment and originally has no arising or movement, does not abide in tranquility but constantly initiates universal teaching. Based on this virtue, he is named Non-Abiding. The virtue of Non-Abiding is in accordance with the benefit of original enlightenment, so this person is used to represent the purpose of the benefit of original enlightenment. Speaking of 'one flavor of true and inconceivable', it is the inconceivable practice of the non-origination of the mind mentioned in the previous chapter. 'Coming from afar and approaching the seat of the Tathagata', their previous seats were far from --------------------------------------------------------------------------------
Chinese
佛座远。闻前品已迁至近处。表其先时未闻深法。位在凡愚去佛果远。今闻佛说得本觉利。自知当得佛果在近也。专念谛听入清白处身心不动者。已近佛座时专念于谛听。入本清净明白之处。随本觉静身心不动。因此即表入本觉时达本无动得无所得也。 经曰。尔时佛告无住菩萨言汝从何来今至何所无住菩萨言尊者我从无本来今至无本所。 论曰。此下第二因言往复。于中有三。问．答．述成。第二答意明从凡位来至圣位。至圣位时顾寻古今。古在凡位始发趣时自信己心本无起动。起动之本不可得故。今至圣位得无生时证知自心本来无生。生起之本无所得故。故知始从无本处来。今所至处亦无本所。既举无本。当知无末。无末无本者。无来无至矣。但仰顺佛问之辞假寄来至之言。虽复不有来至而非都无来至故。故因来至显无来至。至所来处同无本故。 经曰。佛言汝本不从来今亦不至所汝得本利不可思议是大菩萨摩诃萨。 论曰。此是述成。述成意言。来处至处既同无本。无本处同则无来至。所以然者。来处不异于至处故。本无从来。至处既同于来处故今无所至。又复来处既无本故无来不来。今所至处亦无本故无至不至。既无来无至本来寂静。故言汝得本利不可思议。既得本利自利利他。故 现代汉语译本：佛座遥远，意味着听闻前面品的内容后，已经迁移到了近处。这表明他们先前没有听闻过深刻的佛法，地位处于凡夫愚昧，远离佛果。现在听闻佛陀所说，获得了本觉的利益，自己知道应当能够证得佛果，距离已经很近了。专心致志地谛听，进入清净明白的境界，身心不动，这是因为已经接近佛座时，专心致志地谛听，进入到本来的清净明白之处，随顺本觉而安住，身心不动。因此就表示进入本觉时，达到本来无动，证得无所得的境界。 经文说：‘这时，佛告诉无住菩萨（Wu Zhu Pusa）说：你从哪里来？现在要到哪里去？’无住菩萨（Wu Zhu Pusa）说：‘尊者，我从无本来，现在到无本所。’ 论中说：下面是第二重因缘的往复，其中有三个部分：问、答、述成。第二重回答的意思是，阐明从凡夫的地位来到圣人的地位。到达圣人的地位时，回顾过去和现在。过去处于凡夫地位，刚开始修行的时候，就相信自己的心本来没有起动。因为起动的根本是不可得的。现在到达圣人的地位，证得无生的时候，证知自己的心本来没有生起。生起的根本是无所得的。所以知道最初是从无本处而来，现在所到达的地方也是无本所。既然提到了无本，应当知道也无末。无末无本，就是无来无至了。只是仰顺佛陀的问话，假借来至的言辞。虽然并非真正有来至，但也不是完全没有来至。所以，因为来至而显现无来至，到达的地方和来的地方同样是无本。 经文说：‘佛说：你本来不曾来，现在也没有到任何地方。你获得本觉的利益，是不可思议的，是大菩萨摩诃萨（Da Pusa Mohesa）。’ 论中说：这是述成。述成的意思是说，来的地方和到达的地方既然同样是无本，无本的地方相同，那么就没有来和至。之所以这样说，是因为来的地方和到达的地方没有差别。本来没有从来，到达的地方既然和来的地方相同，所以现在没有所至。而且来的地方既然没有本，所以没有来不来。现在所到达的地方也没有本，所以没有至不至。既然没有来没有至，本来就是寂静的。所以说你获得本觉的利益，是不可思议的。既然获得本觉的利益，就能自利利他。