English
English version: The Buddha's seat is far, indicating that after hearing the previous chapter, they have moved closer. This signifies that they had not previously heard the profound Dharma, and their position was that of ordinary beings, far from the fruit of Buddhahood. Now, having heard the Buddha's teachings, they have gained the benefit of original enlightenment (Benjue), and they know that they should be able to attain the fruit of Buddhahood, and the distance is now very close. Focusing intently on listening carefully, entering a state of purity and clarity, with body and mind unmoving, is because when approaching the Buddha's seat, one focuses intently on listening carefully, entering the original state of purity and clarity, abiding in accordance with original enlightenment, with body and mind unmoving. Therefore, it indicates that when entering original enlightenment, one reaches the original state of non-movement and attains the state of non-attainment. The sutra says: 'At that time, the Buddha said to Wu Zhu Bodhisattva (无住菩萨): Where do you come from? Where are you going now?' Wu Zhu Bodhisattva (无住菩萨) said: 'Venerable One, I come from no origin, and now I go to no destination.' The treatise says: Below is the second layer of cause and condition, with three parts: question, answer, and affirmation. The meaning of the second answer is to clarify the transition from the position of an ordinary being to the position of a sage. When reaching the position of a sage, one looks back at the past and present. In the past, when in the position of an ordinary being, at the beginning of practice, one believed that one's mind originally had no arising or movement. Because the root of arising and movement is unattainable. Now, reaching the position of a sage, when realizing non-birth, one knows that one's mind originally had no birth. The root of arising is unattainable. Therefore, one knows that initially one came from no origin, and the place one has now reached is also no destination. Since no origin is mentioned, it should be known that there is also no end. No end and no origin means no coming and no going. It is only in deference to the Buddha's question that the words 'coming' and 'going' are borrowed. Although there is no real coming and going, it is not completely without coming and going. Therefore, because of coming and going, non-coming and non-going are revealed, and the place reached is the same as the place of origin, which is no origin. The sutra says: 'The Buddha said: You have never come, and now you have not arrived anywhere. You have obtained the benefit of original enlightenment, which is inconceivable, and you are a great Bodhisattva Mahasattva (Da Pusa Mohesa).' The treatise says: This is affirmation. The meaning of affirmation is that since the place of coming and the place of arrival are both without origin, and the places without origin are the same, then there is no coming and no going. The reason for this is that the place of coming and the place of arrival are not different. Originally there was no coming, and since the place of arrival is the same as the place of coming, there is now no destination. Moreover, since the place of coming has no origin, there is no coming or non-coming. The place now reached also has no origin, so there is no arriving or non-arriving. Since there is no coming and no going, it is originally quiescent. Therefore, it is said that you have obtained the benefit of original enlightenment, which is inconceivable. Since you have obtained the benefit of original enlightenment, you can benefit yourself and others. -------------------------------------------------------------------------------- 言是大菩萨摩诃萨也。
Chinese
经曰。即放大光遍照大千界而说偈言大哉菩萨智慧满足常以本利利益众生于四威仪常住本利导诸群庶不来去去。 论曰。此下第三如来放光表赞菩萨。于中有二。先经家序。所以放大光明照大千界者。为表得大智慧光明照世间闇令得光明故。证成如来前所赞故。大哉菩萨者。别赞无住菩萨。智慧满足者。以无所知无所不知故。于四威仪常住本利者。如前所序从远近来亲如来座。因此示现本觉利故。不来去去者。寂而恒化故。言不来者。随所导化令得出世不退还故。言去去者。随得不退展转出离而善逝故。 经曰。尔时无住菩萨而白佛言尊者以何利转而转众生一切情识入唵摩罗。 论曰。此下第二广演本利之义。于中有二。一者直广。二者重演。初直广中先问后答。以何利转者。是问能化转利义。问前导诸之句。而转众生等者。是问所化转诸识义。问前去去之句。一切情识即是八识。唵摩罗者。是第九识。真谛三藏九识之义依是文起。如彼章说。 经曰。佛言诸佛如来常以一觉而转诸识入唵摩罗何以故一切众生本觉常以一觉觉诸众生令彼众生皆得本觉觉诸情识空寂无生何以故决定本性本无有动。 论曰。是答正广本利之义。于中有二。先标后释。诸佛如来 现代汉语译本： 这是指伟大的菩萨摩诃萨（Mahāsattva，伟大的有情）。 经中说：‘于是，佛陀放出大光明，遍照大千世界，并说偈颂道：伟大的菩萨啊，智慧圆满具足，常以根本利益来利益众生，在行住坐卧四种威仪中，常安住于根本利益，引导众生，不来不去。’ 论中说：下面第三部分是如来放光赞叹菩萨。其中有两点：一是经家的序言。之所以放出大光明照耀大千世界，是为了表明菩萨获得大智慧光明，照亮世间的黑暗，使众生得到光明，以此来印证如来之前所赞叹的。‘大哉菩萨’是特别赞叹无住菩萨。‘智慧满足’是因为菩萨无所不知，无所不晓。‘于四威仪常住本利’，如前面所序述的，从远近前来亲近如来的座位，因此示现本觉的利益。‘不来去去’，是寂静而恒常化导的意思。说‘不来’，是随顺所引导教化，使众生得出世间，不退还。说‘去去’，是随顺已得不退转的众生，辗转出离生死，而善于逝去。 经中说：‘这时，无住菩萨（Anivāsin Bodhisattva）对佛说：尊者，以何种利益来转化众生的一切情识，使之进入唵摩罗（Amala，清净识）？’ 论中说：下面第二部分是广泛阐述根本利益的意义。其中有两点：一是直接阐述，二是重复演说。最初的直接阐述中，先是提问，然后是回答。‘以何利转’，是问能教化转化的利益是什么，是问前面‘导诸’之句。‘而转众生等’，是问所教化转化的诸识是什么，是问前面‘去去’之句。‘一切情识’就是八识。‘唵摩罗’是第九识。真谛三藏（Paramārtha，古印度佛教学者）关于九识的意义，就是依据这段经文而产生的，如他在相关章节中所说。 经中说：‘佛说：诸佛如来常以一觉（ekabuddha，唯一的觉悟）来转化诸识，使之进入唵摩罗（Amala，清净识）。为什么呢？因为一切众生的本觉（prakṛti-buddha，自性觉）常以一觉来觉悟众生，使他们都能得到本觉，觉悟诸情识，达到空寂无生的境界。为什么呢？因为决定的本性本来就没有动摇。’ 论中说：这是回答，正面阐述根本利益的意义。其中有两点：先是标示，然后是解释。诸佛如来
English
English version: This refers to the great Bodhisattva Mahāsattva (Mahāsattva, great being). The Sutra says: 'Then, the Buddha emitted great light, illuminating the entire great chiliocosm, and spoke in verse: Great is the Bodhisattva, wisdom fully complete, constantly benefiting beings with fundamental benefit, in the four dignities of walking, standing, sitting, and lying, constantly abiding in fundamental benefit, guiding beings, neither coming nor going.' The Treatise says: The third part below is the Tathagata emitting light to praise the Bodhisattva. There are two points: First, the preface by the Sutra writer. The reason for emitting great light to illuminate the great chiliocosm is to show that the Bodhisattva has obtained great wisdom light, illuminating the darkness of the world, enabling beings to obtain light, thereby confirming what the Tathagata praised earlier. 'Great is the Bodhisattva' is a special praise for the Non-Abiding Bodhisattva (Anivāsin Bodhisattva). 'Wisdom fully complete' is because the Bodhisattva knows everything and is aware of everything. 'Constantly abiding in fundamental benefit in the four dignities' is as described in the preceding preface, coming from near and far to be close to the Tathagata's seat, thereby demonstrating the benefit of fundamental enlightenment. 'Neither coming nor going' means being tranquil and constantly transforming. Saying 'not coming' means following the guidance and teaching, enabling beings to leave the world and not regress. Saying 'going' means following beings who have attained non-regression, transforming and departing from birth and death, and being good at passing away. The Sutra says: 'At that time, the Non-Abiding Bodhisattva (Anivāsin Bodhisattva) said to the Buddha: Venerable One, with what benefit do you transform all the emotions and consciousness of beings, causing them to enter Amala (Amala, pure consciousness)?' The Treatise says: The second part below is a broad explanation of the meaning of fundamental benefit. There are two points: one is direct explanation, and the other is repeated explanation. In the initial direct explanation, there is first a question, then an answer. 'With what benefit do you transform' asks what is the benefit of being able to teach and transform, asking about the preceding phrase 'guiding all'. 'Transforming beings, etc.' asks what are the consciousnesses that are taught and transformed, asking about the preceding phrase 'going'. 'All emotions and consciousness' are the eight consciousnesses. 'Amala' is the ninth consciousness. The meaning of the nine consciousnesses according to Paramārtha (Paramārtha, ancient Indian Buddhist scholar) arises from this passage, as he says in the relevant chapter. The Sutra says: 'The Buddha said: The Tathagatas constantly use one enlightenment (ekabuddha, the only enlightenment) to transform the consciousnesses, causing them to enter Amala (Amala, pure consciousness). Why? Because the fundamental enlightenment (prakṛti-buddha, self-nature enlightenment) of all beings constantly uses one enlightenment to enlighten beings, enabling them to attain fundamental enlightenment, enlighten the emotions and consciousnesses, and reach the state of emptiness and non-birth. Why? Because the determined nature is originally without movement.' The Treatise says: This is the answer, positively explaining the meaning of fundamental benefit. There are two points: first, indication, then explanation. The Tathagatas --------------------------------------------------------------------------------
Chinese
常以一觉者。是标能化之本。而转诸识入唵摩罗者。是标所化之转。释中有二。正释转释。正释中言一切众生本觉者。释前能化之本一觉。一切众生同一本觉故言一觉。诸佛体此乃能普化故言常以。以此本觉令他觉故。故言常以一觉觉诸众生。令彼众生皆得本觉者。是释所化转入之句。本觉正是唵摩罗识。得本觉者。是释入义。入本觉时觉诸八识本来寂灭。觉究竟故诸识不生。故言诸识寂灭无生。是句正释转诸识句。此文具显本始二觉。谓一切众生本觉等者。是本觉义。觉诸情识寂灭无生者。是始觉义。是显始觉即同本觉也。何以故下第二转释。释前始觉所觉寂灭。虽诸八识随缘动转。而求定性皆无所得。故言决定本性本无有动。本无动故本寂灭也。 经曰。无住菩萨言可一八识皆缘境起如何不动。 论曰。此下第二重演。于中有二。先演始觉。后演本觉。初中亦二。一演诸识空寂。二演诸识无生。前是始觉之所觉。后是能觉之始觉。初中即有六番问答。于中有三。一者前二问答正明空寂。二者第三问答明不同相。三者后三问答明不异相。此初问答明无起动。言可一者。一切之谓。谓一切众生所有八识。皆缘境起者。四缘之中且举缘缘以难不动。 经曰。佛言一切境本空一切识本空空无缘性如何缘 现代汉语译本： 常以一觉者，是标示能转化的根本。而转诸识入唵摩罗（Amala，清净识）者，是标示所转化的归宿。解释中有二：正释和转释。正释中说‘一切众生本觉’，是解释前面所说的能转化的根本——一觉。一切众生同一本觉，所以说‘一觉’。诸佛体会到这个本觉，才能普遍教化，所以说‘常以’。用这个本觉使他人觉悟，所以说‘常以一觉觉诸众生’。‘令彼众生皆得本觉者’，是解释所转化的归宿。本觉正是唵摩罗识。‘得本觉者’，是解释‘入’的含义。进入本觉时，觉悟到诸八识本来寂灭。觉悟到究竟处，诸识不再生起，所以说‘诸识寂灭无生’。这句话正是解释‘转诸识’。这段文字完整地显示了本觉和始觉。‘谓一切众生本觉等者’，是本觉的含义。‘觉诸情识寂灭无生者’，是始觉的含义。这是显示始觉等同于本觉。‘何以故’以下是第二重转释，解释前面始觉所觉悟的寂灭。虽然诸八识随着因缘动转，但寻求其定性却一无所得，所以说‘决定本性本无有动，本无动故本寂灭也’。 经中说：‘无住菩萨问：既然一切八识都缘于外境而生起，如何能说不动呢？’ 论中说：‘下面是第二重演说，其中有二：先演说始觉，后演说本觉。初演说始觉中也有二：一是演说诸识空寂，二是演说诸识无生。前者是始觉所觉悟的，后者是能觉悟的始觉。初演说诸识空寂中，又有六番问答。其中有三：一是前两次问答，正面阐明空寂；二是第三次问答，阐明不同之处；三是后三次问答，阐明不异之处。这第一次问答阐明无起动。’‘言可一者’，是说一切。‘谓一切众生所有八识，皆缘境起者’，在四缘（因缘、等无间缘、所缘缘、增上缘）中，姑且举出所缘缘来反驳不动。 经中说：‘佛说：一切境本来是空，一切识本来是空，空无缘性，如何能缘？’