English
English version: The Sutra says: 'How can those sentient beings be made to not generate a single thought?' The Buddha said: 'Cause those sentient beings to sit peacefully, let their minds dwell in the Vajra Ground (a metaphor for a firm and indestructible state), let stillness arise without thought, and let their hearts be constantly peaceful and serene; then there will be no single thought.' The Commentary says: This is the third time to dispel the third doubt, clarifying the path of realization. 'Cause those sentient beings' refers to all sentient beings before the Ten Faiths. 'Sit peacefully with the mind' refers to those after the Ten Dwellings, settling the mind in the Three Emptinesses (emptiness of self, emptiness of phenomena, and emptiness of emptiness), with a determined non-regression, which is called peaceful sitting. 'Dwell in the Vajra Ground' refers to Bodhisattvas above the First Ground who have attained the Dharmakaya (the true body of the Buddha), free from all destruction, like a diamond. 'Stillness arises without thought' refers to Bodhisattvas in the Equal Enlightenment position (a stage of practice close to Buddhahood) who realize that the nature of moving thoughts is originally quiescent, thus preventing thoughts from arising. 'The heart is constantly peaceful and serene' refers to reaching the Wonderful Enlightenment position (the state of Buddhahood), being able to see the source of the mind, without arising or ceasing, originally without moving thoughts, without beginning or end, without arising or ceasing, therefore constant; without moving thoughts, therefore peaceful; without beginning or end, therefore always serene. Practicing in this way, one attains ultimate enlightenment, and there is no single thought of birth and death and the Four Characteristics (birth, abiding, change, and extinction). Therefore, it is said 'then there will be no single thought.' To manifest this meaning, the Awakening of Faith Treatise says: 'Bodhisattvas of initial aspiration and those of Equal Enlightenment perceive that thoughts and different thoughts have no different characteristics, because they have abandoned coarse discrimination and attachment to characteristics, so it is called similar enlightenment.' Like Dharmakaya Bodhisattvas, they perceive that the abiding of thoughts and the non-abiding of thoughts have no abiding characteristics, because they have abandoned the coarse characteristics of discriminating thoughts, so it is called partial enlightenment. Like Bodhisattvas whose practice has reached its end, fulfilling expedient means, with a single thought in accordance, they perceive that when the mind first arises, the mind has no initial characteristic, because they have abandoned subtle thoughts, so they are able to see the mind-nature, and the mind is constant and abiding, called ultimate enlightenment.' An says: 'Here, 'able to see the mind-nature, and the mind is constant and abiding' explains the phrase 'the heart is constantly peaceful and serene' in this Sutra. The remaining sentences can be interpreted in accordance with the previous explanations, as should be known. The above has broadly expounded the Original Enlightenment. The Sutra says: 'The Non-Abiding Bodhisattva (a Bodhisattva who has realized the state of non-attachment) said: The inconceivable enlightenment, thoughts do not arise, the heart is peaceful and serene, this is the benefit of Original Enlightenment. This benefit is without movement, constantly present without emptiness, not empty without emptiness, not empty without non-enlightenment. Knowing without enlightenment, the original benefit is Original Enlightenment. The enlightened one is pure without defilement, unchanging and unalterable, with a determined nature, therefore it is inconceivable.' The Buddha said: 'It is so.' The Commentary says: This is the third time to comprehend and understand, and the fourth time to state the accomplishment. 'Inconceivable' is a general comprehension, praising its profundity. Below, it is comprehended and understood separately. There are two points: first, comprehending the words and sentences; second, comprehending the meaning and principles. --------------------------------------------------------------------------------
Chinese
领义理。言觉念不生其心安泰者。领前静念无起心常安泰之句。此是始觉之究竟处。下领义理云。即本觉利者。领无始觉异本觉义。如论说云。若得无念者。即知心相生住异灭以无念等故而实无有始觉之异。以四相俱时而有皆无自立本来平等同一觉故。案云。实无始觉之异者。是释经中即本觉利之句。四相俱时而有皆无自立本来平等者。是释经中利无有动。如是始觉觉知无异故。以能得常在不无。言常在者。直谓不无。然此中言常而无当有。故言无有不无。既无当于有始觉故。虽不无觉而不有觉。故言不无不觉。觉知如是无觉道理。即知始觉不异本觉故。觉知无觉本利本觉。如是究竟觉知之者。远离无明所覆故清净无染。清净者。本来净故。无染者。今离染故。永无生住异灭故不变不易。不易者。无生住故。不变者。无异灭故。若如是者。即同真际等于法性。故言决定性故。既同平等离言绝虑。故言不可思议。前已言不思议。今重言不思议者。亦不可思议于不可思议故。佛言如是者。第四述成文。如前所领解。不违道理故。 经曰。无住菩萨闻是语已得未曾有而说偈言尊者大觉尊说生无念法无念无生心心常生不灭一觉本觉利利诸本觉者如彼得金钱所得即非得。 论曰。此是第二以偈赞颂。颂中有三。初之 现代汉语译本：领会其中的义理。‘言觉念不生其心安泰者’，是领会前面‘静念无起心常安泰’的句子。这是始觉的究竟之处。下面领会义理说：‘即本觉利者’，是领会无始觉异于本觉的意义。如《论》中所说：‘若得无念者，即知心相生住异灭，以无念等故’，而实际上没有始觉的差异。因为四相同时存在，都没有自性，本来平等，同一觉性。案中说：‘实无始觉之异者’，是解释经中‘即本觉利’的句子。‘四相俱时而有皆无自立本来平等者’，是解释经中‘利无有动’。像这样，始觉的觉知没有差异，因为能够恒常存在，不是没有。说‘常在者’，直接说是‘不无’。然而这里说‘常’而没有‘当有’，所以说‘无有不无’。既然没有‘当于有’的始觉，所以虽不无觉，但不有觉，所以说‘不无不觉’。觉知像这样无觉的道理，就知道始觉不异于本觉，所以觉知无觉，本来利益本觉。像这样究竟觉知的人，远离无明所覆盖，所以清净无染。‘清净者’，本来就清净；‘无染者’，现在离开了染污。永远没有生住异灭，所以不变不易。‘不易者’，没有生住；‘不变者’，没有异灭。如果像这样，就等同于真际，等于法性，所以说‘决定性故’。既然相同平等，离言绝虑，所以说‘不可思议’。前面已经说了不可思议，现在重复说不可思议，也是不可思议于不可思议。佛说‘如是者’，是第四个述成文，如前面所领会理解的，不违背道理。 经文说：‘无住菩萨听了这些话，得到了前所未有的体验，于是说了偈颂：尊者大觉尊，说生无念法，无念无生心，心常生不灭，一觉本觉利，利诸本觉者，如彼得金钱，所得即非得。’ 论中说：这是第二部分，用偈颂来赞颂。颂中有三个部分，这是第一个部分。
English
English version: Comprehending the underlying principles. '言觉念不生其心安泰者 (yán jué niàn bù shēng qí xīn ān tài zhě)' [Saying that when awakened thoughts do not arise, the mind is peaceful and secure], this is understanding the preceding sentence '静念无起心常安泰 (jìng niàn wú qǐ xīn cháng ān tài)' [Quiet thoughts without arising, the mind is always peaceful and secure]. This is the ultimate state of initial awakening (始觉 shǐ jué). The following comprehension of the principles says: '即本觉利者 (jí běn jué lì zhě)' [Which is the benefit of the original awakening], this is understanding the meaning that the beginningless awakening (无始觉 wú shǐ jué) is different from the original awakening (本觉 běn jué). As the Treatise says: '若得无念者 (ruò dé wú niàn zhě), 即知心相生住异灭 (jí zhī xīn xiāng shēng zhù yì miè), 以无念等故 (yǐ wú niàn děng gù)' [If one attains no-thought, then one knows the mind's characteristics of arising, abiding, changing, and ceasing, because of no-thought, etc.], but in reality, there is no difference in initial awakening. Because the four characteristics exist simultaneously, none have self-nature, are originally equal, and are of the same awakening nature. The annotation says: '实无始觉之异者 (shí wú shǐ jué zhī yì zhě)' [In reality, there is no difference in initial awakening], this is explaining the sentence '即本觉利 (jí běn jué lì)' [Which is the benefit of the original awakening] in the Sutra. '四相俱时而有皆无自立本来平等者 (sì xiāng jù shí ér yǒu jiē wú zì lì běn lái píng děng zhě)' [The four characteristics exist simultaneously and all have no self-establishment, are originally equal], this is explaining the '利无有动 (lì wú yǒu dòng)' [Benefit without movement] in the Sutra. Like this, the awareness of initial awakening has no difference, because it can always exist, it is not non-existent. Saying '常在者 (cháng zài zhě)' [Always existing], directly says '不无 (bù wú)' [Not non-existent]. However, here it says '常 (cháng)' [Always] and there is no '当有 (dāng yǒu)' [Should exist], so it says '无有不无 (wú yǒu bù wú)' [There is no non-existent]. Since there is no initial awakening that 'should exist', therefore, although it is not without awakening, it does not have awakening, so it says '不无不觉 (bù wú bù jué)' [Not without not-awakening]. Knowing the principle of no-awakening like this, one knows that initial awakening is not different from original awakening, so knowing no-awakening, originally benefits original awakening. Like this, the person who ultimately knows, is far from being covered by ignorance (无明 wú míng), so is pure and without defilement. '清净者 (qīng jìng zhě)' [Pure], is originally pure; '无染者 (wú rǎn zhě)' [Without defilement], now is separated from defilement. Forever without arising, abiding, changing, and ceasing, so unchanging and unalterable. '不易者 (bù yì zhě)' [Unalterable], without arising and abiding; '不变者 (bù biàn zhě)' [Unchanging], without changing and ceasing. If like this, then it is equal to Reality (真际 zhēn jì), equal to Dharma-nature (法性 fǎ xìng), so it says '决定性故 (jué dìng xìng gù)' [Therefore, it is of definite nature]. Since it is the same and equal, beyond words and thoughts, so it says '不可思议 (bù kě sī yì)' [Inconceivable]. It has already been said that it is inconceivable, now repeating that it is inconceivable, it is also inconceivable within the inconceivable. The Buddha says '如是者 (rú shì zhě)' [Like this], is the fourth concluding statement, as understood and comprehended before, not violating the principles. The Sutra says: '无住菩萨 (Wú Zhù Pú Sà) [Bodhisattva Non-Abiding], after hearing these words, attained what had never been experienced before, and then spoke a verse: Honored One, Great Awakened Honored One, speaks of the Dharma of no-thought arising, no-thought, no-arising mind, the mind always arises and does not cease, one awakening, original awakening benefit, benefits all original awakenings, like obtaining gold coins, what is obtained is not obtained.' The Treatise says: This is the second part, using verses to praise. There are three parts in the praise, this is the first part. --------------------------------------------------------------------------------
Chinese
二句总赞能说。次有四句颂前法说。后有二句颂彼喻说。初言说生无念法者。说诸众生成无念法究竟觉故。无念无生心者。无生死念成无生心故。言心常生不灭者。略颂演文。彼言心常安泰乃至常在不无故。生之言在。灭之言无。故一觉本觉利利诸本觉者者。彼诸众生无无本觉。是故说言诸本觉者。下之二句颂前四喻。总颂可知。 经曰。尔时大众闻说是语皆得本觉利般若波罗密。 论曰。此是第三闻法得利。随所说义随得利故得本觉利。始觉般若平等无异。如前说故。 入实际品 论曰。言实际者。离虚之称。究竟之义离幻究竟故名实际。依教修理。理入行入。故名为入。然实际以无际为际。二入是无入之入故名入实际品。 经曰。于是如来作如是言诸菩萨等本利深入可度众生。 论曰。别明观行六分之中第三依本利物分竟。此下第四从虚入实。又前品明心生灭门。今此品显心真如门。就文有四。一者略标大意。二者广显道理。三者身子领解。四者时众得益。初中有二。先开令入方便。后示所入实际。开方便中总标别开。此文总标令入大意。 经曰。若后非时应如说法时利不俱顺不顺说非同非异相应如说引诸情智流入萨般若海无令可众挹彼虚风悉令彼庶一味神孔。 论曰。此是第二别开方便。于中即开四种方便。一者知时方便。二者识机方便。三者引入方便。四者出离方便。知时方便者。如经若后非时应如说法时利不俱故。后有三义。佛灭度后故。正法灭后故。五重五百中后五百岁故。言非时者。非纯熟时故。非易悟时故。异见盛兴相非时故。若于如是非时直应真如说法不当彼时无所利益。时利不并故言不俱。是为知时方便。识机方便者。如经顺不顺说非同非异相应如说故。顺不顺说者。若直顺彼心说则不动邪执。设唯不顺说者则不起正信。为欲令彼得正信心除本邪执故。须或顺或不顺说。又复直顺理说不起正信。乖彼意故。不顺理说。岂生正解。违道理故。为得信解故顺不顺说也。若诸异见诤论兴时。若同有见而说则异空见。若同空执而说则异有执。所同所异弥兴其诤。又复两同彼二则自内相诤。若异彼二则与二相诤。是故非同非异而说。非同者。如言而取皆不许故。非异者。得意而言无不许故。由非异故不违彼情。由非同故不违道理。于情于理相望不违故言相应如说。如者而也。引入方便者。如经引诸情智流入萨般若海故。诸情者。大小情欲差别故。诸智者。空有知见差别故。引接此辈皆顺道流。令入一觉一切智海。无上菩提深广义故。如百川流同入大海。大海深广同 现代汉语译本 论曰：这是第二种特别开示的方便法门。其中又开出四种方便：一是知时方便，二是识机方便，三是引入方便，四是出离方便。 知时方便，如经文所说：‘若后非时，应如说法，时利不俱故。’ 这里的‘后’有三种含义：佛陀灭度之后，正法灭亡之后，五重五百年中的后五百年。 所说的‘非时’，是指非纯熟之时，非易于领悟之时，异端邪说盛行之时。如果在这样的非时之时，直接宣说真如之理，则不合时宜，不会有任何利益。因为时机和利益不能并存，所以说‘不俱’。这就是知时方便。 识机方便，如经文所说：‘顺不顺说，非同非异，相应如说故。’ 所谓顺不顺说，是指如果只顺着对方的心意说，就无法动摇其邪见执着；如果只不顺着对方的心意说，就无法生起正信。为了让对方生起正信，消除原有的邪见执着，就必须或顺或不顺地说。 此外，如果只顺着道理说，也无法生起正信，因为不合对方的心意；如果不顺着道理说，又怎么能产生正确的理解呢？因为违背了道理。为了让对方获得信解，所以要顺不顺地说。当各种异端邪说的争论兴起时，如果与持有相同见解的人说，就会排斥空见；如果与执着于空见的人说，就会排斥有见。相同和相异之处，只会更加激起争论。 而且，如果双方持有相同的见解，他们自己内部就会互相争论；如果与他们双方都不同，就会与他们双方发生争论。因此，要非同非异地说。所谓‘非同’，是指对于言语的执取都不允许；所谓‘非异’，是指领会了意思，对于言语的表达就没有不允许的。因为‘非异’，所以不违背对方的情感；因为‘非同’，所以不违背道理。情感和道理相互不违背，所以说‘相应如说’。这里的‘如’，就是‘而’的意思。 引入方便，如经文所说：‘引诸情智，流入萨般若海故。’ 所谓‘诸情’，是指大小情欲的差别；所谓‘诸智’，是指空有知见的差别。引导这些人，都顺着正道而行，让他们进入一觉一切智海（Sarvajna-sāgara），因为无上菩提深广无边。就像百川汇入大海，大海深广无边一样。