English
English version The different names are all 'emptiness' (referring to different understandings of emptiness). 'Emptiness of emptiness' means that emptiness itself is also empty. 'Emptiness of emptiness' is the difference in conventional truth (the different understandings of emptiness in conventional truth). 'Also empty' is still merging the conventional into the true (merging conventional truth into ultimate truth). It's like destroying ornaments and returning them to a golden vase. The 'emptiness of what is emptied' in the third meaning refers to the fact that what is emptied in the first emptiness is the conventional truth revealed by emptiness, and what is emptied in the second emptiness is the ultimate truth revealed by emptiness. These two are not dualistic, so it is said 'also empty', which is to merge one truth to reveal one dharma realm, and one dharma realm refers to one mind. However, the conventional truth that is removed in the first empty gate is the perceived aspect, and the conventional truth that is integrated in the second emptiness is the dependent aspect. Conventional truth has two aspects, so what is removed and what is integrated are not the same. In addition, the ultimate truth revealed by removing the conventional truth in the first empty gate, and the ultimate truth revealed by integrating the conventional truth in the second emptiness, these two ultimate truths are unique and non-dual. There is only one ultimate truth, which is the perfectly accomplished reality. Therefore, the ultimate truth revealed by removing and integrating is unique. The third emptiness is neither ultimate truth nor conventional truth, neither dualistic nor singular. In addition, these three emptinesses, the first emptiness reveals the Middle Way of conventional truth, the second emptiness reveals the Middle Way of ultimate truth, and the third emptiness reveals the meaning of the Middle Way that is neither ultimate truth nor conventional truth, and is boundless and infinite. The 'such emptinesses' mentioned are a summary of these three emptinesses, not dwelling on the aspect of conventional truth, not dwelling on the aspect of ultimate truth, and not dwelling on the aspect of non-duality, so it is said not dwelling on the three aspects. Only by not dwelling on any aspect like this can the true aspect be ultimately revealed, so it is said 'not without reality'. Although it is not without reality, it is not truly existent. Because of this, the scripture says 'the path is cut off'. The words 'the path is cut off' cannot be entrusted, so it is also said 'inconceivable'. The sutra says: The Bodhisattva Great Strength said, 'Not without reality' is correspondingly existent. The treatise says: The third part below clarifies the meaning that emptiness is not without truth, but is not truly existent. First ask, then answer. The meaning of the question is that whenever existence and non-existence are mentioned, they must be relative. Non-existence must be non-existence, and non-non-existence is existence. If it is said that there is no lack of the principle of reality, then there should be the principle of having reality. All learners often think this way, and this question is asked to remove this attachment. The sutra says: The Buddha said, there is no dharma that abides in existence, no dharma that abides in non-existence, no dharma that abides in non-existence, no dharma that abides in non-non-existence, not immediately abiding in non-existence, not immediately abiding in the aspect of non-non-existence, not immediately abiding in existence, not using existence or non-existence to explain the obtained principle. Bodhisattvas have no aspects of names and meanings, and are inconceivable. Why? The name of no name is not without name, and the meaning of no meaning is not without meaning. -------------------------------------------------------------------------------- 无于义。
Chinese
论曰。答中有二。一者正答。二者叹深。初中言无不住无者。先言不无真实句中谓无之名不住无义。是故不无之名亦不当于有义。以之故言不无不有。是明无名之名不当有义之义不有之法不即住无者。虽融俗为真而不守真无之法故。不无之相不即住有者。虽融真为俗而不守俗有之相故。以真俗不住有无故。不无真实无二之理。真俗不无二谛故。不有真实无二之理。故言非以有无而诠得理。是明无义之义不称有名之名。菩萨已下第二叹深。于中有二。直叹释叹。无名之名不无于名者。佛所说名不当有义之义故为无名之名。而当无义之义故言不无于名也。无义之义不无于义者。佛所体义不称有名之名故为无义之义。而称无名之名故言不无于义也。如是不有名义而亦不无名义。由是道理不可思议也。 经曰。大力菩萨言如是名义真实如相如来如相如不住如如无如相相无如故非不如来众生心相相亦如来众生之心应无别境。 论曰。此下第四明真不有如而无不如义。于中有二。先问后答。问中亦二。先立道理。后问所疑。言如是名义者。如前所说不可思议之名义相。名义相称无倒无变故名真实。如是名义远离能所一味平等故名如相。如是名义平等如相诸佛如来所体故言如来如相。如不住如者。是明 现代汉语译本 无于义。 论曰：这段话包含两层含义。一是正面回答，二是赞叹其深奥。首先，在正面回答中提到‘无不住无’，先说‘不无真实’，其中‘无’这个名称并不停留在‘无’的意义上。因此，‘不无’这个名称也不应被理解为‘有’的意义。因此说‘不无不有’。这表明，‘无名’之名不应被理解为‘有’的意义，‘不有’之法并不停留在‘无’上，虽然融合世俗为真理，但不固守真‘无’之法。因此，‘不无’之相并不停留在‘有’上，虽然融合真理为世俗，但不固守世俗‘有’之相。因为真俗不停留在‘有’和‘无’上，所以‘不无’是真实不二的道理，真俗不离二谛，所以‘不有’是真实不二的道理。因此说，不能用‘有’或‘无’来诠释真理。这表明，‘无义’的意义不符合‘有名’的名称。菩萨以下是第二层赞叹其深奥，其中包含直接赞叹和解释赞叹。‘无名’之名不离于名，佛所说的名称不符合‘有’的意义，所以是‘无名’之名，而符合‘无’的意义，所以说‘不无于名’。‘无义’的意义不离于义，佛所体悟的意义不符合‘有名’的名称，所以是‘无义’的意义，而符合‘无名’的名称，所以说‘不无于义’。像这样，既不执着于名义，也不否定名义，这个道理是不可思议的。 经曰：大力菩萨说：‘如是名义真实如相，如来（Tathagata）如相，如不住如，如如无如相，相无如故，非不如来（Tathagata）众生心相，相亦如来（Tathagata）众生之心，应无别境。’ 论曰：下面第四部分阐明‘真’不执着于‘如’而‘无’不否定‘不如’的意义。其中包含两层含义，先提问后回答。提问中也包含两层含义，先确立道理，后提出疑问。说‘如是名义’，是指像前面所说的不可思议的名义之相。名义相符，没有颠倒没有变化，所以称为‘真实’。像这样的名义，远离能所，一味平等，所以称为‘如相’。像这样的名义，平等如相，是诸佛如来（Tathagata）所体悟的，所以说‘如来（Tathagata）如相’。‘如不住如’，是表明
English
English version Not in accordance with meaning. Treatise states: There are two aspects in the answer. First, a direct answer. Second, an admiration of its profundity. In the first part, mentioning 'no non-abiding in non-being,' it first states 'not non-being is real.' Here, the name 'non-being' does not abide in the meaning of 'non-being.' Therefore, the name 'not non-being' should also not be understood as the meaning of 'being.' Hence, it is said 'not non-being, not being.' This clarifies that the name of 'no name' should not be understood as the meaning of 'being,' and the dharma of 'not being' does not immediately abide in 'non-being,' although it merges the mundane into truth, it does not adhere to the dharma of true 'non-being.' Therefore, the aspect of 'not non-being' does not immediately abide in 'being,' although it merges truth into the mundane, it does not adhere to the aspect of mundane 'being.' Because truth and the mundane do not abide in 'being' and 'non-being,' 'not non-being' is the true and non-dual principle, and truth and the mundane are inseparable from the two truths. Therefore, 'not being' is the true and non-dual principle. Hence, it is said that the principle cannot be explained by 'being' or 'non-being.' This clarifies that the meaning of 'no meaning' does not correspond to the name of 'having name.' The second part, starting with Bodhisattva, admires its profundity, which includes direct admiration and explanatory admiration. The name of 'no name' is not separate from name, because the name spoken by the Buddha does not correspond to the meaning of 'having meaning,' so it is the name of 'no name,' and it corresponds to the meaning of 'no meaning,' so it is said 'not separate from name.' The meaning of 'no meaning' is not separate from meaning, because the meaning realized by the Buddha does not correspond to the name of 'having name,' so it is the meaning of 'no meaning,' and it corresponds to the name of 'no name,' so it is said 'not separate from meaning.' Like this, neither clinging to name and meaning, nor denying name and meaning, this principle is inconceivable. Sutra states: The Great Strength Bodhisattva said, 'Such name and meaning are real as aspect, Tathagata (如来) as aspect, as not abiding as, as as without aspect, aspect without suchness, not not as Tathagata (如来) sentient beings' mind aspect, aspect also as Tathagata (如来) sentient beings' mind, there should be no separate realm.' Treatise states: The fourth part below clarifies the meaning of 'truth' not clinging to 'suchness' and 'non-being' not denying 'not suchness.' It contains two aspects, first asking and then answering. The question also contains two aspects, first establishing the principle, then raising doubts. Saying 'such name and meaning' refers to the inconceivable aspect of name and meaning as mentioned before. Name and meaning correspond, without inversion and without change, so it is called 'real.' Such name and meaning, far from the able and the possessed, are of one taste and equal, so it is called 'as aspect.' Such name and meaning, equal as aspect, are what all Buddhas and Tathagatas (如来) realize, so it is said 'Tathagata (如来) as aspect.' 'As not abiding as' is to clarify --------------------------------------------------------------------------------
Chinese
无名之如名当于无如之如义。如无如相相无如故者。无如相之如相称于无名之如名。如是称当能所平等故。若名若义非不如来也。相无如者。如相无如。如相正是无相为相。当知如无如相是明不有如之无相。相无如者。是明不有无相之如。如之体相虽是不有而亦不无如之体相。如是无如相之如相方称无名之如名也。众生心相相亦如来者。谓诸众生分别心相相即非相无不平等。是故彼相亦是如来。上来正立平等道理。次言众生之心应无别境者。是问所疑。众生心相既是如来。则众生心应无别境。无别境者。即无分别。无分别故应无染污。无染污故即无三界。有作是疑故作是问。 经曰。佛言如是众生之心实无别境何以故心本净故理无秽故以染尘故名为三界三界之心名为别境是境虚妄从心化生心若无妄即无别境。 论曰。是答所疑。先与后夺。与者就自性净。本无染故。夺者约随他染。有别境故。自性净者。如宝性论引经说言。善心念念灭不住非烦恼所染。不善心念念灭不住非烦恼所染。烦恼不触心心不触烦恼。云何不触法而能得染心。乃至广说故。即是染而不染门也。随他染者。夫人经言。自性清净心难可了知。彼心为烦恼所染亦难可了知。即是不染而染门也。心本净故理无秽故者。自性净心本觉之理非诸 尘秽之所入故。以染尘下夺其所问。于中先显不觉染尘。后对不觉略示始觉。不觉中言以染尘故名为三界者。住地烦恼略有三种。谓欲爱住地。色爱住地。有爱住地。以此住地起三界爱。三界爱故三界心生。由是妄心。变作虚境。以之故言从心化生。次明始觉。心若无妄者。依理观行妄心不生故。即无别境者。妄作境界随心灭故。上来四门合为第一广实际义。 经曰。大力菩萨言心若在净诸境不生此心净时应无三界佛言如是菩萨心不生境境不生心何以故所见诸境唯所见心心不幻化即无所见。 论曰。此下第二广趣入义。于中有四。一者总明趣入。二者别显趣入。三者入之离过。四者入之离边。初中有二。先问后答。问中言此心净时应无三界者。初地已上证见本净故。随所应得三界灭无。三界事相者。或于初地或第八地而得灭无。三界自性者。等觉位中而得灭无。三界习气至妙觉位方得灭无。此义具如二障章说。答中总许故言如是。三界灭无时心境不相生。所以然者。唯心妄见变作境界。心无妄时则不作境。境界无故不生心也。 经曰。菩萨内无众生三性空寂则无己众亦无他众乃至二入亦不生心得如是利即无三界。 论曰。此下第二别明趣入。于中有二。一者总标举数。二者问答别显。此是初 现代汉语译本：因为尘垢的侵入，所以用染污之尘来消除他所提出的问题。其中先阐明不觉被染污之尘所染，然后针对不觉略微展示始觉。在不觉中说因为被染污之尘的缘故而名为三界，住地烦恼大致有三种，即欲爱住地、色爱住地、有爱住地。因为这些住地而生起三界之爱，因为三界之爱而生起三界之心。由此妄心，变现出虚妄的境界，因此说从心化生。其次阐明始觉，如果心没有虚妄，依靠理性的观行，妄心就不会产生，也就没有其他的境界。虚妄产生的境界随着心的消灭而消灭。以上四门合为第一广实际义。 经文说：‘大力菩萨（Mahabala Bodhisattva）说，如果心在清净的状态，各种境界就不会产生，如果这个心清净的时候，应该没有三界。’佛说：‘是的，菩萨（Bodhisattva）的心不生起境界，境界也不生起心。为什么呢？所见到的各种境界，都只是所见的心，心不虚幻变化，就没有所见。’ 论中说：下面是第二广趣入义。其中有四点：一是总的说明趣入，二是分别显示趣入，三是趣入的离过，四是趣入的离边。最初一点中有两部分：先是提问，然后是回答。提问中说‘这个心清净的时候，应该没有三界’，因为初地以上的菩萨证见本来的清净，所以随着所应得到的，三界就灭无。三界的事相，或者在初地，或者在第八地而得以灭无。三界的自性，在等觉位中而得以灭无。三界的习气，要到妙觉位才能得以灭无。这个意义详细的在二障章中说明。回答中总的允许，所以说‘是的’。三界灭无的时候，心和境界不相互产生。之所以这样，是因为只有心虚妄的见，才变现出境界。心没有虚妄的时候，就不会产生境界。境界没有了，就不会生起心。 经文说：‘菩萨（Bodhisattva）内心没有众生，三性空寂，就没有自己，也没有他人，乃至二入也不生起，心得这样的利益，就没有三界。’ 论中说：下面是第二分别说明趣入。其中有两点：一是总的标举数量，二是问答分别显示。这是第一点。