English
English version: Because of attaining the benefit of original Nirvāṇa (liberation), this clarifies the true meaning of Nirvāṇa, which is the benefit of original enlightenment (本觉, Benjue). This benefit of original enlightenment is original Nirvāṇa. The initial enlightenment (始觉, Shijue) is the same as the original enlightenment, so there is no difference, and therefore nothing to be attained. Secondly, the aspects of enlightenment (觉分, Juefen) are not different. As the scripture says, the aspects of enlightenment in Nirvāṇa are the aspects of original enlightenment. This clarifies that the many virtues of Nirvāṇa are the virtues of original enlightenment. There is no difference, and nothing to be attained, as mentioned before. Thirdly, the single flavor (一味, Yiwei) is not different. As the scripture says, the nature of enlightenment is not different from Nirvāṇa, and Nirvāṇa is not different from the nature of enlightenment. This clarifies that the nature of enlightenment is of a single flavor, without differentiated characteristics, which is the non-differentiation of Nirvāṇa. Fourthly, there is no duality and no difference. As the scripture says, the nature of enlightenment is originally without arising, and Nirvāṇa is also without arising; the nature of enlightenment is originally without ceasing, and Nirvāṇa is also without ceasing. This clarifies that original enlightenment is originally without arising and ceasing, which is the non-arising and non-ceasing of Nirvāṇa. Because of these four reasons of non-difference, there is originally no difference, so there is no attainment of Nirvāṇa. This clarifies that there is no enlightenment that can attain Nirvāṇa. The following statement, 'Nirvāṇa is without attainment,' clarifies the meaning that Nirvāṇa has nothing to be attained. Since there is no subject that can attain and no object to be attained, where would there be a subject that can abide and an object to abide in? Therefore, it is said, 'How can there be abiding?' This shows that permanence is unreasonable. Next, from the perspective of initial enlightenment, it clarifies non-abiding, first stating and then explaining. 'The one who is enlightened' refers to the one with initial enlightenment. The explanation says, 'Enlightenment is originally without arising,' which means that enlightenment knows that birth and death are originally without arising, so it is free from the defilements of attachment to birth and death. 'Enlightenment is originally without stillness' means that enlightenment knows that Nirvāṇa is originally without stillness, so it is free from the movement of entering Nirvāṇa. 'The mind has no abiding' means that it does not abide in birth and death or in Nirvāṇa. 'There is no coming or going' means that it does not see the existence of the mundane or the emptiness of true reality. 'Entering Amala (无垢识, Wugoushi)' means that the essence of the one mind is free from the two extremes, returning to this source of mind, so it is called entering. Only by being non-abiding in this way can one attain liberation, so abiding in Nirvāṇa does not escape bondage. The scripture says: 'The non-abiding Bodhisattva says, Amala-vijñāna (无垢识, Wugoushi, immaculate consciousness) has a place to enter, and in that place something is attained, which is the Dharma to be attained.' The treatise says: The second part below refutes the attachment to attainment. There are four aspects: first, it formally clarifies non-attainment; second, it repeatedly eliminates doubts; third, it comprehends and understands; and fourth, it states and completes. The first part has two aspects: first, a question is asked, and then an answer is given. According to the previous word 'entering,' it is understood according to its literal meaning, meaning that the immaculate consciousness has a place to enter, and upon entering, it is attained, so... -------------------------------------------------------------------------------- 有所得。有作是疑故作是问。
Chinese
经曰。佛言不。何以故。譬如迷子手执金钱而不知有。游行十方经五十年。贫穷困苦。专事求索。而以养身。而不充足。其父见子有如是事。而谓子言。汝执金钱何不取用。随意所须皆得充足。其子醒已。而得金钱。心大欢喜。而谓得钱。其父谓言。迷子汝勿欣怿。所得金钱是汝本物。汝非有得。云何可喜。 论曰。是答正明无得之义。于中有三。谓法．喻．合。初言不者。总非有得。何以故下喻显无得。于中有四种喻。一者迷子不知有金钱游行贫苦喻。二者其父示子有金钱令得充足喻。三者喜得金钱喻。四者告非有得喻。初喻中言迷子者。谓诸众生迷自心源。如来大悲如视一子。故喻迷子。法华穷子局喻声闻。此中迷子通喻群生。手执金钱者。喻诸妄识。五缚烦恼执着分别。覆自净心不知有故。游行十方者。遍计五相及五事故。经五十年者。受五阴生五十恶故。贫者少有世间善故。穷者都无出世财故。困者或堕三途受剧苦故。苦者或生人天受轻苦故。专事求索者。求世间乐作福业故。而以养身者。受人天乐而受用故。而不充足者。受世间乐弥增渴爱盛必有衰无义利故。第二喻中其父见子者。佛归心源同体大悲。为诸众生作慈父故。有如是事者。有如初喻所说事故。而谓子 现代汉语译本 有所得。因为有这样的疑惑，所以才会有这样的提问。 经文说：佛说：‘不是的。’为什么呢？譬如一个迷路的孩子，手里拿着金钱却不知道有。在十方世界经历了五十年。贫穷困苦，专门从事寻求，用来养活自己，却总是不充足。他的父亲看到孩子有这样的情况，就对孩子说：‘你拿着金钱，为什么不拿来用呢？随意所需要的都能得到满足。’那孩子醒悟之后，得到了金钱，心里非常欢喜，认为自己得到了钱。他的父亲说：‘迷路的孩子，你不要高兴。得到的金钱是你本来就有的东西。你不是得到了什么，有什么可高兴的呢？’ 论中说：这是回答，正是为了阐明无所得的意义。其中有三个方面：法、比喻、结合。最初说‘不是的’，是总的否定有所得。‘为什么呢’以下是用比喻来显示无所得。其中有四种比喻。一是迷路的孩子不知道有金钱，贫穷困苦的比喻。二是他的父亲指示孩子有金钱，使他得到充足的比喻。三是欢喜得到金钱的比喻。四是告诉他并非有所得的比喻。最初的比喻中说迷路的孩子，是指众生迷惑于自己的心源。如来大慈大悲，如同看待一个孩子，所以用迷路的孩子来比喻。《法华经》中的穷子只是比喻声闻，这里迷路的孩子是普遍比喻众生。手里拿着金钱，比喻各种虚妄的意识。五种束缚烦恼，执着于分别，覆盖了自己的清净心，所以不知道有。十方，是指普遍计算五相和五事。经历五十年，是指承受五阴所生的五十种恶。贫穷，是缺少世间的善。困窘，是完全没有出世的财富。困苦，是或者堕入三恶道遭受剧烈的痛苦。苦恼，是或者生在人天道遭受轻微的痛苦。专门从事寻求，是指寻求世间的快乐，做有福报的行业。用来养活自己，是指享受人天道的快乐而受用。总是不充足，是指享受世间的快乐，更加增长渴爱，盛极必衰，没有意义和利益。第二个比喻中，他的父亲看到孩子，是指佛回归心源，同体大悲，为众生做慈父。有这样的情况，是指有如最初的比喻所说的情况。就对孩子说
English
English version There is something obtained. Because there is such doubt, this question is asked. The Sutra says: The Buddha said, 'No.' Why? For example, a lost child holds gold coins in his hand but does not know he has them. He spends fifty years in the ten directions (dasa-disa) [meaning everywhere]. He is poor and suffers, dedicating himself to seeking and searching to support himself, but it is never enough. His father sees his child in this situation and says to him, 'You are holding gold coins, why don't you use them? Whatever you need can be fully satisfied.' After the child awakens, he obtains the gold coins and is overjoyed, thinking he has obtained money. His father says, 'Lost child, do not rejoice. The gold coins you have obtained are your original possession. You have not obtained anything, so what is there to be happy about?' The Treatise says: This answer precisely clarifies the meaning of 'no attainment'. There are three aspects to it: the Dharma (teaching), the analogy, and the synthesis. The initial 'No' is a general negation of having attained something. The 'Why?' below uses an analogy to reveal 'no attainment'. There are four types of analogies within it. First, the analogy of the lost child not knowing he has gold coins, being poor and suffering. Second, the analogy of his father showing the child he has gold coins, enabling him to be satisfied. Third, the analogy of rejoicing in obtaining gold coins. Fourth, the analogy of telling him that he has not attained anything. In the first analogy, the lost child refers to sentient beings being deluded about the source of their own minds. The Tathagata (Thus Come One) has great compassion, like looking at a single child, so he uses the lost child as an analogy. The poor son in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) specifically symbolizes the Śrāvakas (Voice-hearers), while the lost child here universally symbolizes all sentient beings. Holding gold coins in his hand symbolizes the various false consciousnesses. The five bonds of afflictions (pañca bandhana klesha), clinging to discrimination, cover their own pure minds, so they do not know they have it. The ten directions (dasa-disa) refer to universally calculating the five aspects (pañca-ākāra) and the five events (pañca vastu). Spending fifty years refers to enduring the fifty evils born from the five aggregates (pañca-skandha). Being poor means having little worldly goodness. Being destitute means having no transcendental wealth at all. Suffering means either falling into the three evil paths (tri-apāya) and enduring severe suffering. Affliction means either being born in the realms of humans and gods and enduring slight suffering. Dedicating oneself to seeking refers to seeking worldly pleasures and performing meritorious deeds. Using it to support oneself refers to enjoying the pleasures of humans and gods and benefiting from them. Never being satisfied refers to enjoying worldly pleasures, which only increases thirst and craving, and when they reach their peak, they inevitably decline, having no meaning or benefit. In the second analogy, his father seeing the child refers to the Buddha returning to the source of the mind, having great compassion as one body, acting as a compassionate father for sentient beings. Having such a situation refers to having the situation as described in the initial analogy. Saying to the child --------------------------------------------------------------------------------
Chinese
言者。为众生说大乘教故。汝执金钱何不取用者。示有净心应信解故。随意所须皆得充足者。若用净心本觉胜利法身慧命得圆满故。第三喻中其子醒已者。闻大乘教而生信解。位在地前故。而得金钱者。得入初地正通达位。证见佛性本觉利故。心大欢喜者。后得智中念当现得生极喜故。而谓得钱者。出观失念有漏心中故起法执。谓有得故。第四喻中所得金钱是汝本物者。示其所证本觉之利本来属汝非始有故。汝非有得云何可喜者。既本属汝非今始得。不宜于得生着心故。汝勿欣怿者。遮其分别。谓有所得于中生着而欣怿故。 经曰。善男子唵摩罗者亦复如是本无出相今则非入昔迷故非无今觉故非入。 论曰。是第三合。于中有二。总合别合。总合中言唵摩罗者。此云无垢。本觉本净性无改转似彼金钱性无改故。又金有四义喻。本觉中常乐我净通合四喻中金钱也。别合中有四句。本无出相者。合初喻中手执金钱故。今即非入者。合第三喻而得金钱。昔迷故非无者。合第二喻。汝执金钱何不取用。是昔迷故不用。而手执故非无也。今觉故非入者。合第四喻。是汝本物汝非有得。今觉本物不出自心。既本不出何得有入。非有入故非有得也。 经曰。无住菩萨言彼父知其子迷云何经五十年十方游历贫穷困苦 现代汉语译本： ‘言者。为众生说大乘教故。’—— 说法者，是为了给众生宣说大乘佛法。 ‘汝执金钱何不取用者。示有净心应信解故。’—— 你拿着金钱为什么不拿来用呢？这是为了显示具有清净心，应当信受理解大乘佛法。 ‘随意所须皆得充足者。若用净心本觉胜利法身慧命得圆满故。’—— 随心所欲，一切所需都能得到满足，是因为如果运用清净心，就能使本觉的殊胜功德、法身和慧命得到圆满。 ‘第三喻中其子醒已者。闻大乘教而生信解。位在地前故。’—— 第三个比喻中，那儿子醒悟之后，是指听闻大乘佛法而生起信心和理解，但他的位阶还在登地之前。 ‘而得金钱者。得入初地正通达位。证见佛性本觉利故。’—— 得到金钱，是指证入初地，真正通达实相的位阶，因为他已经证悟并见到了佛性本觉的利益。 ‘心大欢喜者。后得智中念当现得生极喜故。’—— 内心非常欢喜，是指在后得智中，想到将来能够证得佛果，因而生起极大的欢喜。 ‘而谓得钱者。出观失念有漏心中故起法执。谓有得故。’—— 认为自己得到了金钱，是指从观照中出来，失去了正念，在有漏的心中生起了法执，认为确实有所得。 ‘第四喻中所得金钱是汝本物者。示其所证本觉之利本来属汝非始有故。’—— 第四个比喻中，所得到的金钱本来就是你的东西，这是为了显示你所证悟的本觉利益本来就属于你，并非现在才有的。 ‘汝非有得云何可喜者。既本属汝非今始得。不宜于得生着心故。’—— 你并非新获得的，有什么可高兴的呢？既然本来就属于你，不是现在才得到的，就不应该对‘得到’这件事生起执着心。 ‘汝勿欣怿者。遮其分别。谓有所得于中生着而欣怿故。’—— 你不要欣喜，这是为了阻止他产生分别心，认为自己有所得，并因此生起执着和欣喜。 ‘经曰。善男子唵摩罗者（Amala，无垢）亦复如是本无出相今则非入昔迷故非无今觉故非入。’—— 经中说：善男子，‘唵摩罗者’也是这样，本来没有出去的相，现在也就没有进入的相；过去迷惑，所以不是没有，现在觉悟，所以不是进入。 ‘论曰。是第三合。于中有二。总合别合。总合中言唵摩罗者。此云无垢。本觉本净性无改转似彼金钱性无改故。又金有四义喻。本觉中常乐我净通合四喻中金钱也。别合中有四句。本无出相者。合初喻中手执金钱故。今即非入者。合第三喻而得金钱。昔迷故非无者。合第二喻。汝执金钱何不取用。是昔迷故不用。而手执故非无也。今觉故非入者。合第四喻。是汝本物汝非有得。今觉本物不出自心。既本不出何得有入。非有入故非有得也。’—— 论中说：这是第三个结合。其中有两种结合：总结合和分别结合。总结合中说‘唵摩罗者’，这里的意思是‘无垢’。本觉本来清净，其体性没有改变和转化，就像那金钱的性质没有改变一样。而且，金有四种含义的比喻，本觉中的常、乐、我、净，贯通结合了四个比喻中的金钱。分别结合中有四句话：‘本无出相’，结合了第一个比喻中‘手执金钱’；‘今即非入’，结合了第三个比喻中‘而得金钱’；‘昔迷故非无’，结合了第二个比喻中‘你拿着金钱为什么不拿来用’，这是因为过去迷惑所以没有用，但手里拿着所以不是没有；‘今觉故非入’，结合了第四个比喻中‘这本来就是你的东西，你并非新获得的’，现在觉悟到本来的东西没有离开过自心，既然本来就没有离开，又怎么会有进入呢？没有进入，所以也就没有得到。 ‘经曰。无住菩萨言彼父知其子迷云何经五十年十方游历贫穷困苦’—— 经中说，无住菩萨说：那位父亲知道他的儿子迷失了，为什么让他经历五十年，四处游历，贫穷困苦呢？