English
English version Treatise says: This is the second specifically opened expedient means. Within it, four types of expedient means are opened: first, expedient means of knowing the time; second, expedient means of recognizing the opportunity; third, expedient means of introducing; fourth, expedient means of departing. Expedient means of knowing the time, as the scripture says: 'If it is after the proper time, one should speak according to the Dharma, because the time and benefit do not coincide.' Here, 'after' has three meanings: after the Buddha's Parinirvana (death), after the extinction of the True Dharma, and the last five hundred years of the five periods of five hundred years. The so-called 'improper time' refers to a time that is not ripe, a time that is not easy to understand, and a time when different views are flourishing. If one directly proclaims the truth of Suchness (Tathata) at such an improper time, it will be inappropriate and will not bring any benefit. Because the time and benefit cannot coexist, it is said that 'they do not coincide.' This is the expedient means of knowing the time. Expedient means of recognizing the opportunity, as the scripture says: 'Speaking in accordance with or against, neither the same nor different, speaking accordingly.' Speaking in accordance with or against means that if one only speaks according to the other person's mind, one cannot shake their wrong views and attachments; if one only speaks against the other person's mind, one cannot arouse right faith. In order to make the other person generate right faith and eliminate their original wrong views and attachments, one must speak either in accordance with or against. Furthermore, if one only speaks according to reason, one cannot arouse right faith, because it does not accord with the other person's mind; if one does not speak according to reason, how can one generate correct understanding? Because it violates reason. In order to make the other person obtain faith and understanding, one must speak in accordance with or against. When various controversies of different views arise, if one speaks with those who hold the same views, one will reject the view of emptiness; if one speaks with those who are attached to the view of emptiness, one will reject the view of existence. The same and different points will only further incite controversy. Moreover, if both parties hold the same views, they will argue with each other internally; if one is different from both of them, one will argue with both of them. Therefore, one should speak neither the same nor different. The so-called 'not the same' means that one does not allow attachment to words; the so-called 'not different' means that if one understands the meaning, there is no prohibition on the expression of words. Because it is 'not different,' it does not violate the other person's feelings; because it is 'not the same,' it does not violate reason. Feelings and reason do not violate each other, so it is said 'speaking accordingly.' Here, 'accordingly' means 'and'. Expedient means of introducing, as the scripture says: 'Leading all emotions and wisdom to flow into the ocean of Sarvajna (all-knowing).' The so-called 'all emotions' refers to the differences in large and small desires; the so-called 'all wisdom' refers to the differences in the knowledge and views of emptiness and existence. Guiding these people, all follow the right path, and let them enter the ocean of Sarvajna-sāgara (ocean of all-knowing), because the unsurpassed Bodhi (enlightenment) is infinitely deep and vast. Just like hundreds of rivers flow into the sea, the sea is infinitely deep and vast. --------------------------------------------------------------------------------
Chinese
一味故如是名为引入方便。出离方便者。如经无令可众挹彼虚风悉令彼庶一味神孔故。挹者斟也。是取纳义言虚风者。谓游空风。能起诸浪。喻诸境界动诸识浪。可度众生挹境界风故。从前来诸识浪转。今无令挹识浪静息也。庶者庶几。是希望义。言神孔者。谓神仙窟。远离城邑无事闲静长生之处。喻大涅槃不死之宅。圆寂平等故名一味。令彼众生希大涅槃。止诸识浪出离流转。如是名为出离方便。 经曰。世间非世住非住处五空出入无有取舍何以故诸法空相法性非无非无不无不无不有无决定性不住有无非彼有无凡圣之智而能测隐诸菩萨等若知是利即得菩提。 论曰。是示所入道理。于中有四。一者略明。二者重释。三者偏执不当。四者达者胜利。初中言世间非世者。世间五法无所有故。住非住处者。常住涅槃无所得故。修观行者达五空时。出有入空故言出入。入空之时不取空性。虽不取空而不舍空。以之故言无有取舍。既入五空。何故不取。若无取者如何不舍。为答是问故。第二释诸法空相法性非无。故说入空。非无不无不无不有。故无取舍。言非无者。谓法性理。不同免角故。言不无者。谓观行者而不遣故。不遣之者非无理故。言不有者。谓观行者亦不存故。不存之者非有理故。法性如是非定有无。 现代汉语译本 ‘一味’（Eka-rasa，指平等无二的真如）就像这样，这被称为‘引入方便’（Upāya-kauśalya，善巧方便，引导众生入门的方法）。‘出离方便’（Nissarana-upāya，引导众生脱离轮回的方法）是这样的，如经文所说：‘不要让那些可度的众生去汲取那虚妄的风，要让他们都达到一味的神孔。’这里的‘挹’（汲取）是斟酌的意思，是取纳的含义。‘虚风’指的是游荡在空中的风，能够掀起各种波浪，比喻各种境界动摇各种识浪。因为可度的众生会汲取境界的风。从前，各种识浪不断流转，现在不要让他们汲取，让识浪平静止息。‘庶’是庶几，是希望的意思。‘神孔’指的是神仙居住的洞穴，远离城邑，没有俗事，闲静安宁，是长生不老的地方，比喻大涅槃（Mahā-nirvāṇa，究竟寂灭的境界），是不死的家宅。因为圆满寂静，平等无二，所以称为‘一味’。让那些众生希望达到大涅槃，止息各种识浪，脱离流转。像这样就称为‘出离方便’。 经文说：‘世间不是世间，安住不是安住之处，五空（Pañca-śūnyatā，五种空性）出入，没有取舍。’为什么呢？因为诸法（Dharma，一切事物和现象）的空相（Śūnyatā-lakṣaṇa，空性的表相），法性（Dharmatā，诸法的本性）非无，非无不无，不无不有，没有有无的决定性，不住于有无，不是他们有无，凡夫和圣人的智慧都难以测度隐藏的道理。诸菩萨（Bodhisattva，发菩提心，行菩萨道，以救度众生为己任的修行者）等如果知道这个道理，就能证得菩提（Bodhi，觉悟）。 论中说：这是揭示所入的道理。其中有四个方面：一是略微说明，二是重复解释，三是偏颇执着不恰当，四是通达者的胜利。最初的说明中，‘世间不是世间’，是因为世间的五法（Pañca-dharmāḥ，五蕴）没有自性，都是空无所有的。‘安住不是安住之处’，是因为常住的涅槃是无所得的。修观行的人通达五空的时候，出离有而进入空，所以说‘出入’。进入空的时候，不执取空性。虽然不执取空，但是也不舍弃空，因此说‘没有取舍’。既然进入了五空，为什么不执取呢？如果没有执取，又如何不舍弃呢？为了回答这个问题，所以第二点解释说，诸法的空相，法性非无，所以说进入空。非无不无，不无不有，所以没有取舍。说‘非无’，指的是法性之理，不同于兔角（比喻虚无的事物）。说‘不无’，指的是观行者不舍弃它。不舍弃它，是因为法性之理并非不存在。说‘不有’，指的是观行者也不执着它。不执着它，是因为法性之理并非实有。法性就是这样，不是固定地存在或不存在。
English
English version ‘Eka-rasa’ (one flavor, referring to the non-dual Suchness) is like this, which is called ‘Upāya-kauśalya’ (skillful means, methods to guide beings to enter the path). ‘Nissarana-upāya’ (means of liberation, methods to guide beings to escape from Samsara) is like this, as the sutra says: ‘Do not let those who can be delivered draw that false wind, let them all reach the one-flavor divine aperture.’ Here, ‘挹’ (to draw) means to deliberate, which is the meaning of taking in. ‘False wind’ refers to the wind wandering in the sky, which can stir up various waves, metaphorically referring to various realms shaking various waves of consciousness. Because those who can be delivered will draw the wind of the realms. In the past, various waves of consciousness kept flowing, now do not let them draw, let the waves of consciousness be calm and still. ‘庶’ means perhaps, which is the meaning of hope. ‘Divine aperture’ refers to the caves where immortals live, far away from cities, without mundane affairs, quiet and peaceful, a place of longevity, metaphorically referring to Mahā-nirvāṇa (the ultimate state of extinction), the immortal home. Because it is perfectly tranquil and equal, it is called ‘one flavor’. Let those beings hope to reach Mahā-nirvāṇa, stop various waves of consciousness, and escape from the flow. Like this, it is called ‘means of liberation’. The sutra says: ‘The world is not the world, abiding is not the place of abiding, the five emptinesses (Pañca-śūnyatā) enter and exit, there is no taking or discarding.’ Why? Because the empty aspect (Śūnyatā-lakṣaṇa) of all dharmas (Dharma, all things and phenomena), the Dharmatā (the nature of dharmas) is not non-existent, not non-existent non-non-existent, not non-existent non-existent, there is no definite nature of existence or non-existence, does not abide in existence or non-existence, is not their existence or non-existence, the wisdom of ordinary people and sages is difficult to fathom the hidden principles. If Bodhisattvas (Bodhisattva, practitioners who have generated Bodhicitta and practice the Bodhisattva path, taking the salvation of sentient beings as their responsibility) know this principle, they can attain Bodhi (Bodhi, enlightenment). The treatise says: This reveals the principle of what is entered. There are four aspects: first, a brief explanation; second, a repeated explanation; third, biased attachment is inappropriate; fourth, the victory of those who understand. In the initial explanation, ‘the world is not the world’ is because the five dharmas (Pañca-dharmāḥ, the five aggregates) of the world have no self-nature, they are all empty and non-existent. ‘Abiding is not the place of abiding’ is because the permanent Nirvāṇa is unattainable. When those who practice contemplation attain the five emptinesses, they leave existence and enter emptiness, so it is said ‘enter and exit’. When entering emptiness, they do not cling to the nature of emptiness. Although they do not cling to emptiness, they do not abandon emptiness, therefore it is said ‘there is no taking or discarding’. Since they have entered the five emptinesses, why not cling to it? If there is no clinging, how can they not discard it? To answer this question, the second point explains that the empty aspect of all dharmas, the Dharmatā is not non-existent, so it is said to enter emptiness. Not non-existent non-non-existent, not non-existent non-existent, so there is no taking or discarding. Saying ‘not non-existent’ refers to the principle of Dharmatā, which is different from a rabbit's horn (a metaphor for a non-existent thing). Saying ‘not non-non-existent’ refers to the fact that the practitioner does not abandon it. Not abandoning it is because the principle of Dharmatā is not non-existent. Saying ‘not existent’ refers to the fact that the practitioner does not cling to it either. Not clinging to it is because the principle of Dharmatā is not truly existent. Dharmatā is like this, not fixedly existent or non-existent. --------------------------------------------------------------------------------
Chinese
是故达者不住二边。故言无决定性。不住有无。由是道理故无取舍。第三中言非彼有无凡圣之智者。凡夫存有而背于空。二乘背有而趣空寂。如是不离有无之智而能测量安隐法性者。无有是处故言非也。第四中言诸菩萨者。地前菩萨若知法性不有不无者。初发心时便成正觉。故切言即得菩提。谓即发心知法性时。是时即得无上菩提。是义出华严经发心功德品也。上来诸文每言决定性故。何故此中乃言无决定性是不相违。所以然者。无决定义无改定故。 经曰。尔时众中有一菩萨名曰大力即从座起前白佛言尊者如如所说五空出入无有取舍云何五空而不取舍。 论曰。此下第二广显道理。于中即以四门分别。一显实际义。二明趣入义。三开入之阶位。四示入之方便。初中亦四。一名五空。二明三空。三明空是真。四明真是如。初中有二。先问后答。问者名大力者。此人得入实际法门。遍周法界。无所不为得大自在。故名大力。故于是门开发显扬。言如如者。佛所说言契当如理故。前如是当义。后如是道理。先领后问。问其二义。一问五空法门。二问无取舍义。 经曰。佛言菩萨五空者三有是空六道影是空法相是空名相是空心识义是空菩萨如是等空空不住空空无空相无相之法有何取舍入无取地即入三空。 现代汉语译本：因此，通达的人不会执着于有和无这两种极端。所以说没有绝对的性质。不执着于有和无，因为这个道理，所以没有取舍。第三段中说，那些凡夫和二乘的智慧，都不能真正理解法性。凡夫执着于‘有’而背离了‘空’，二乘背离了‘有’而趋向于空寂。像这样不离开‘有’和‘无’的智慧，却想要测量安稳的法性，是没有这种道理的，所以说‘非也’。第四段中说，诸位菩萨，如果十地前的菩萨知道法性既非‘有’也非‘无’，那么在最初发心的时候就能成就正觉。所以特别强调‘即得菩提’，意思是说在发心知道法性的时候，那时就能证得无上菩提。这个意义出自《华严经·发心功德品》。上面这些经文常常说到‘决定性’，为什么这里却说‘没有决定性’呢？这并不矛盾。原因是，‘无决定性’是指没有固定不变的性质。 经文说：‘这时，大众中有一位菩萨，名叫大力（Mahabala），从座位上站起来，走到佛前禀告说：世尊，如来您所说的五空出入，没有取舍，那么这五空为什么没有取舍呢？’ 论中说：下面第二部分广泛地阐释这个道理。其中分为四个方面来分别说明：一、阐明实际的意义；二、阐明趣入实际的方法；三、揭示趣入的阶位；四、指示趣入的方便。第一部分阐明实际的意义，又分为四个方面：一、说明五空；二、说明三空；三、说明空是真谛；四、说明真谛就是如如（Tathata）。第一部分说明五空，又分为两部分：先提问，后回答。提问的人名叫大力（Mahabala），这个人已经证入了实际的法门，遍及整个法界，无所不能，得到大自在，所以名叫大力（Mahabala）。因此由他来开启和弘扬这个法门。‘如如’的意思是，佛所说的话与真理相符。前面的‘如’是相符的意思，后面的‘如’是道理的意思。先领会，后提问，问的是两个意义：一是问五空法门，二是问无取舍的意义。 经文说：‘佛说：菩萨，五空是指三有（Tribhava）是空，六道（Sadgati）的影像是空，法相是空，名相是空，心识义是空。菩萨像这样观空，不住于空，空中没有空的相状，对于没有相状的法，有什么可以取舍的呢？进入无取地，就进入了三空。’