English
English version: ‘言者。为众生说大乘教故。’— The speaker speaks for the sake of explaining the Mahayana teachings to all sentient beings. ‘汝执金钱何不取用者。示有净心应信解故。’— Why do you hold the gold coins but not use them? This is to show that one should have a pure mind and believe and understand the Mahayana teachings. ‘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。’— Whatever one needs can be fully satisfied, because if one uses a pure mind, the victorious merits of original enlightenment, the Dharmakaya (Dharma body), and the wisdom life can be perfected. ‘第三喻中其子醒已者。闻大乘教而生信解。位在地前故。’— In the third analogy, the son who has awakened refers to hearing the Mahayana teachings and generating faith and understanding, but his position is before reaching the Bhumi (ground). ‘而得金钱者。得入初地正通达位。证见佛性本觉利故。’— Obtaining the gold coins refers to entering the first Bhumi, the position of truly penetrating reality, because he has realized and seen the benefits of Buddha-nature and original enlightenment. ‘心大欢喜者。后得智中念当现得生极喜故。’— The great joy in the heart refers to the great joy arising in the subsequent wisdom (后得智) when contemplating the future attainment of Buddhahood. ‘而谓得钱者。出观失念有漏心中故起法执。谓有得故。’— Thinking that one has obtained the gold coins refers to arising from contemplation, losing mindfulness, and generating attachment to Dharma in the mind with outflows (有漏心), thinking that there is indeed something obtained. ‘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。’— In the fourth analogy, the gold coins obtained are originally yours, indicating that the benefits of the original enlightenment you have realized originally belong to you and are not newly acquired. ‘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。’— You have not newly obtained it, so what is there to be happy about? Since it originally belongs to you and is not newly obtained, it is not appropriate to generate attachment to the idea of ‘obtaining’. ‘汝勿欣怿者。遮其分别。谓有所得于中生着而欣怿故。’— Do not rejoice, this is to prevent the arising of discrimination, thinking that there is something obtained, and generating attachment and rejoicing in it. ‘经曰。善男子唵摩罗者（Amala, immaculate）亦复如是本无出相今则非入昔迷故非无今觉故非入。’— The Sutra says: Good man, ‘Amala’ is also like this: originally there was no going out, so now there is no entering; in the past there was delusion, so it is not that there was nothing; now there is awakening, so there is no entering. ‘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。’— The Treatise says: This is the third combination. Within it, there are two combinations: general combination and specific combination. In the general combination, ‘Amala’ means ‘immaculate’. The original enlightenment is originally pure, and its nature does not change or transform, like the nature of the gold coins does not change. Moreover, gold has four metaphorical meanings: permanence, bliss, self, and purity in original enlightenment, which universally combine the gold coins in the four analogies. In the specific combination, there are four sentences: ‘Originally there was no going out’ combines with the first analogy of ‘holding the gold coins in hand’; ‘Now there is no entering’ combines with the third analogy of ‘obtaining the gold coins’; ‘In the past there was delusion, so it is not that there was nothing’ combines with the second analogy of ‘Why do you hold the gold coins but not use them?’, this is because in the past there was delusion, so they were not used, but they were held in hand, so it is not that there was nothing; ‘Now there is awakening, so there is no entering’ combines with the fourth analogy of ‘This is originally yours, you have not newly obtained it’, now awakening to the fact that the original thing has not left one's own mind, since it has not left, how can there be entering? Since there is no entering, there is no obtaining. ‘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’— The Sutra says: The Bodhisattva Wu Zhu (无住, Non-Abiding) said: That father knew that his son was lost, why did he let him wander in the ten directions for fifty years, experiencing poverty and suffering? --------------------------------------------------------------------------------
Chinese
方始告言佛言经五十年一念心动十方游历远行遍计。 论曰。此下重遣疑情。三番问答次第遣疑。此初番者。问依喻疑。答就法遣。答意而言经五十年。喻于一念心动。十方游历。喻于远行遍计。斯则一念之顷遍计诸法。即于此念其父告言。告言之时即得醒悟。念究竟时得无所得。如觉金钱而无所得。所以父告非为经久。但为显一念具五十恶故。喻中说经五十年耳。答意如是。是义云何。谓由无明力而起四相。四相无明和合力故。能动一心生住异灭。一心既动带此四相。是故说名一念心动。如起信论云。自性清净心因无明风动。乃至广说。于中委悉。如彼记说。 经曰。无住菩萨言云何一念心动佛言一念心动五阴具生五阴生中具五十恶。 论曰。是第二番遣第二疑。显所治恶。欲明一念四相摄诸生死故具五阴有五十恶。云何五阴具五十恶。谓识阴有八。即是八识。受想二阴随识各八。行阴有九。八是相应。一不相应。色阴十七合为五十。言十七者。能造四大。所造十三。谓五根．五尘．法处所摄有三种色。如显扬说。谓律仪色．不律仪色．及定自在所生色故。且就一门立为五十。如是五十是真实恶。皆是流转违涅槃故。对彼涅槃真实善故。 经曰。无住菩萨言远行遍计游历十方一念心生具五 现代汉语译本：于是（佛）开始告诉（无住菩萨），（譬如）经过五十年，（也只是）一念之间的心动，（譬如）在十方世界游历，远行，周遍计算。 论曰：以下再次消除疑虑。通过三番问答，依次消除疑虑。这是第一番，问的是依据比喻产生的疑虑，回答是就法理来消除疑虑。回答的意思是，说经过五十年，比喻一念之间的心动；说在十方游历，比喻远行周遍计算。这样说来，在一念的瞬间就能周遍计算诸法。就在这一念之间，（他的）父亲告诉他，告诉他的时候就醒悟了。念头穷尽的时候就得到了无所得，就像觉察到金钱却没有得到一样。所以父亲的告知不是经过了很久，只是为了显示一念具备五十种恶。比喻中说经过五十年就是这个意思。回答的意思是这样的。这个道理是什么呢？就是由于无明的力量而生起四相（生、住、异、灭）。四相和无明的力量和合，能够动摇一心，产生生、住、异、灭。一心既然动摇，就带着这四相，所以叫做一念心动。如《起信论》所说：‘自性清净心因无明风动’，乃至广说。其中详细的内容，如其中的记载。 经曰：无住菩萨问：‘什么是一念心动？’佛说：‘一念心动，五阴（色、受、想、行、识）具生，五阴生中具备五十种恶。’ 论曰：这是第二番，消除第二个疑虑，显示所要对治的恶。想要说明一念的四相（生、住、异、灭）摄取了诸多的生死，所以具备五阴，有五十种恶。什么是五阴具备五十种恶呢？就是识阴有八，就是八识（眼识、耳识、鼻识、舌识、身识、意识、末那识、阿赖耶识）。受阴和想阴随着每个识各有八种。行阴有九种，八种是相应（与心识相应），一种是不相应（与心识不相应）。色阴有十七种，合起来就是五十种。说十七种，就是能造的四大（地、水、火、风），所造的十三种，就是五根（眼、耳、鼻、舌、身）、五尘（色、声、香、味、触），法处所摄的有三种色。如《显扬论》所说，就是律仪色、不律仪色，以及定自在所生的色。且就一个方面来说，立为五十种。这样的五十种是真实的恶，都是流转生死，违背涅槃的。相对于涅槃的真实善来说。 经曰：无住菩萨问：‘远行周遍计算，游历十方，一念心生，具备五……’
English
English version: Then, (the Buddha) began to tell (Anavatapta Bodhisattva), (for example) after fifty years, (it is only) a movement of the mind in a single thought, (for example) traveling in the ten directions, traveling far, and calculating everywhere. Commentary: The following again eliminates doubts. Through three rounds of questions and answers, doubts are eliminated sequentially. This is the first round, asking about doubts arising from metaphors, and answering by eliminating doubts based on Dharma principles. The meaning of the answer is that saying 'after fifty years' is a metaphor for the movement of the mind in a single thought; saying 'traveling in the ten directions' is a metaphor for traveling far and calculating everywhere. In this way, in the instant of a single thought, one can calculate all dharmas everywhere. In this single thought, (his) father told him, and he awakened when he was told. When the thought is exhausted, one attains non-attainment, just like perceiving money but not obtaining it. Therefore, the father's telling did not take a long time, but only to show that a single thought possesses fifty evils. The metaphor of 'after fifty years' means this. The meaning of the answer is like this. What is the principle? It is that the four characteristics (birth, abiding, change, extinction) arise due to the power of ignorance. The combined power of the four characteristics and ignorance can shake the one mind, producing birth, abiding, change, and extinction. Since the one mind is shaken, it carries these four characteristics, so it is called the movement of the mind in a single thought. As the *Awakening of Faith* says: 'The self-nature pure mind is moved by the wind of ignorance,' and so on. The detailed content is in it, as recorded there. Sutra: Anavatapta Bodhisattva asked: 'What is the movement of the mind in a single thought?' The Buddha said: 'In the movement of the mind in a single thought, the five skandhas (form, feeling, perception, volition, consciousness) are fully produced, and in the production of the five skandhas, there are fifty evils.' Commentary: This is the second round, eliminating the second doubt, showing the evils to be treated. It is intended to explain that the four characteristics (birth, abiding, change, extinction) of a single thought encompass many births and deaths, so it possesses the five skandhas and has fifty evils. What is it that the five skandhas possess fifty evils? It is that the consciousness skandha has eight, which are the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness). The feeling and perception skandhas each have eight following each consciousness. The volition skandha has nine, eight of which are associated (associated with consciousness), and one of which is unassociated (unassociated with consciousness). The form skandha has seventeen, which together make fifty. Saying seventeen means the four great elements (earth, water, fire, wind) that can create, and the thirteen that are created, which are the five roots (eye, ear, nose, tongue, body), the five objects (form, sound, smell, taste, touch), and the three kinds of form included in the dharma realm. As the *Exposition of the Scriptures* says, they are the form of precepts, the form of non-precepts, and the form produced by samadhi. For the sake of one aspect, it is established as fifty. These fifty are real evils, all of which are flowing in samsara and contrary to nirvana. In relation to the real good of nirvana. Sutra: Anavatapta Bodhisattva asked: 'Traveling far and calculating everywhere, traveling in the ten directions, the arising of a single thought, possessing five...' --------------------------------------------------------------------------------
Chinese
十恶云何令彼众生无生一念佛言令彼众生安坐心神住金刚地静念无起心常安泰即无一念。 论曰。是第三番遣第三疑明能治道。令彼众生者。十信已前一切众生故。安坐心神者。十住已去安心三空决定不退名安坐故。住金刚地者。初地已上证得法身。离诸灭坏如金刚故。静念无起者。等觉位中觉其动念本来寂静令不起故。心常安泰者。至妙觉位得见心源无起无灭。本无动念。无始无终。无起灭故常。无动念故安。无始终故无不泰然。如是修行得究竟觉。即无生死一念四相。以之故言即无一念。为显是义故。起信论说言。初发意菩萨等觉于念异念无异相。以舍粗分别执著相故名相似觉。如法身菩萨等。觉于念住念无住相。以离分别粗念相故名随分觉。如菩萨地尽满足方便一念相应。觉心初起心无初相。以远离微细念故。得见心性。心即常住名究竟觉。案云。此中得见心性心即常住。即释此经心常安泰之句。余句准释如前应知。上来大分演本觉竟。 经曰。无住菩萨言不可思议觉念不生其心安泰即本觉利利无有动常在不无无有不无不无不觉觉知无觉本利本觉觉者清净无染不变不易决定性故不可思议佛言如是。 论曰。此是第三领解第四述成。不可思议者。总领叹深。下别领解。于中有二。先领言句。后 现代汉语译本： 经文说：‘如何才能使那些众生不再生起一个念头呢？’佛说：‘使那些众生安稳地端坐，使心神安住在金刚地（比喻坚固不坏的境界），静止念头不起，内心常常安宁泰然，这样就没有一个念头了。’ 论中说：这是第三次遣除第三个疑问，阐明能证悟的道路。‘令彼众生’，指的是十信位之前的所有的众生。‘安坐心神’，指的是十住位之后，安心于三空（人空、法空、空空）的境界，决定不再退转，这叫做安坐。‘住金刚地’，指的是初地以上的菩萨证得了法身（佛的真身），远离各种灭坏，如同金刚一般坚固。‘静念无起’，指的是等觉位（菩萨修行接近成佛的阶段）的菩萨觉察到动念的本性本来就是寂静的，从而使念头不再生起。‘心常安泰’，指的是到了妙觉位（佛的果位），能够见到心源，没有生起也没有灭亡，本来就没有动念，没有开始也没有终结，没有生起灭亡所以是常，没有动念所以是安，没有始终所以是无不泰然。像这样修行就能得到究竟的觉悟，也就没有生死的一个念头和四相（生、住、异、灭）。因此说‘即无一念’。为了彰显这个道理，起信论中说：‘初发意的菩萨和等觉位的菩萨，觉察到念头和异念没有不同的相状，因为舍弃了粗糙的分辨和执著的相状，所以叫做相似觉。’如同法身菩萨等，觉察到念头的住和念头的无住没有住的相状，因为离开了分别的粗糙念头相状，所以叫做随分觉。如同菩萨的修行到了尽头，满足了方便，一个念头相应，觉察到心最初生起时心没有最初的相状，因为远离了微细的念头，所以能够见到心性，心就是常住不变的，叫做究竟觉。’案云：这里说的‘得见心性心即常住’，就是解释此经中‘心常安泰’这句话。其余的句子可以参照前面的解释，应当知道。上面已经大致地阐述了本觉。 经文说：‘无住菩萨（证悟了无所住着境界的菩萨）说：不可思议的觉悟，念头不生起，内心安宁泰然，这就是本觉的利益。这种利益没有动摇，常在而不空，不空而不空，不空而不觉。觉知没有觉悟，本来的利益就是本觉。觉悟者清净没有染污，不变异不改变，具有决定的自性，所以是不可思议的。’佛说：‘是这样的。’ 论中说：这是第三次领会理解，第四次陈述成就。‘不可思议’，是总括地领会，赞叹其深奥。下面分别领会理解。其中有两点，先领会言语语句，后领会义理。