English
English version: Because of the entry of dust and defilement, the question he raised is addressed by using defiled dust to eliminate it. Among them, it first clarifies that non-awakening is stained by defiled dust, and then slightly demonstrates initial awakening in response to non-awakening. In non-awakening, it is said that it is called the Three Realms because of defiled dust. The afflictions of the dwelling-place are roughly of three types, namely, the dwelling-place of desire-love, the dwelling-place of form-love, and the dwelling-place of existence-love. Because of these dwelling-places, the love of the Three Realms arises, and because of the love of the Three Realms, the mind of the Three Realms arises. From this deluded mind, illusory realms are manifested, hence it is said that they are transformed from the mind. Next, initial awakening is explained. If the mind is without delusion, then by relying on rational contemplation and practice, the deluded mind will not arise, and there will be no separate realms. The realms produced by delusion vanish as the mind vanishes. The above four doors combine to form the first broad actual meaning. The sutra says: 'The Bodhisattva Mahabala (Great Strength Bodhisattva) said, 'If the mind is in a pure state, various realms will not arise. If this mind is pure, there should be no Three Realms.' The Buddha said, 'Yes, the mind of the Bodhisattva (Bodhisattva) does not give rise to realms, and realms do not give rise to mind. Why? All the realms that are seen are only the mind that is seen. If the mind does not幻化(transform illusorily), there is nothing to be seen.' The treatise says: Below is the second broad meaning of entering. There are four points: first, a general explanation of entering; second, a separate display of entering; third, the freedom from faults of entering; and fourth, the freedom from extremes of entering. The first point has two parts: first, a question, and then an answer. The question says, 'When this mind is pure, there should be no Three Realms,' because Bodhisattvas (Bodhisattvas) above the first ground have witnessed the original purity, so according to what should be attained, the Three Realms are extinguished. The phenomena of the Three Realms are extinguished either on the first ground or on the eighth ground. The nature of the Three Realms is extinguished in the equal awakening position. The habitual energies of the Three Realms are extinguished only in the wonderful awakening position. This meaning is explained in detail in the chapter on the Two Obstructions. The answer generally allows it, so it says 'Yes.' When the Three Realms are extinguished, the mind and realms do not arise mutually. The reason for this is that only the mind's deluded view transforms into realms. When the mind is without delusion, it will not produce realms. When realms are gone, the mind will not arise. The sutra says: 'The Bodhisattva (Bodhisattva) has no sentient beings within, the three natures are empty and still, so there is no self, no others, and even the two entrances do not arise. If the mind obtains such benefit, there will be no Three Realms.' The treatise says: Below is the second separate explanation of entering. There are two points: first, a general enumeration of numbers; second, a question and answer separately displaying. This is the first point. --------------------------------------------------------------------------------
Chinese
文。内无众生者。谓十住位得内人空故。三性空寂者。十行位中得内法空故。则无己众亦无他众者。十回向位得平等空遍遣自他人法众故。所言众者。众生名众。五阴之法亦名五众故。是相似空未得真证。乃至二入者。通举地前地上入数。 经曰。大力菩萨言云何二入不生于心心本不生云何有入佛言二入者一谓理入二谓行入理入者深信众生不异真性不一不共但以客尘之所翳障不去不来凝住觉观谛观佛性不有不无无己无他凡圣不二金刚心地坚住不移寂静无为无有分别是名理入。 论曰。此下问答别显。问中有二。先问后难。答中亦二。先答后通。答中有三。牒数列名次第辨相。此中理入者。顺理信解未得证行故名理入。位在地前。行入者。证理修行入无生行故名行入。位在地上。理入文中有其四句。深信已下乃至翳障。是十信入。不一者。谓众生相不异真性而非一故。不共者。非亦一亦异故。第二句言不去不来凝住觉观者。是十住入。悟众生空故不来去。于人空门静住其心觉察佛性无去来故。第三句言谛观佛性不有不无者。是十行入。已得法空依法空门谛观佛性。不有法相不无空性故。第四句言无己无他凡圣不二等者。是明十回向位。理入已得自他平等空故心如金刚坚住不退。梵网经中名十金刚。仁王经中 现代汉语译本 文。‘内无众生’，是指十住位菩萨证得内人空的缘故。‘三性空寂’，是指十行位菩萨证得内法空的缘故。‘则无己众亦无他众’，是指十回向位菩萨证得平等空，普遍遣除自他人法众的缘故。所说的‘众’，众生名为众，五阴之法也名为五众的缘故。这是相似空，尚未得到真正的证悟。乃至二入，是总括地前和地上菩萨所证入的境界。 经文说：‘大力菩萨问：云何二入不生于心？心本不生，云何有入？’佛说：‘二入者，一谓理入，二谓行入。理入者，深信众生不异真性，不一不共，但以客尘之所翳障，不去不来，凝住觉观，谛观佛性不有不无，无己无他，凡圣不二，金刚心地坚住不移，寂静无为，无有分别是名理入。’ 论中说：下面是问答分别显示。问中有二：先问后难。答中也有二：先答后通。答中有三：牒数列名，次第辨相。这里所说的理入，是顺理信解，尚未得到证行，所以名为理入，位在地前。行入，是证理修行，进入无生之行，所以名为行入，位在地上。理入文中有四句。‘深信’以下乃至‘翳障’，是十信位的证入。‘不一’，是说众生相不异于真性，但又不是完全一样。‘不共’，不是既一样又不一样。第二句说‘不去不来凝住觉观’，是十住位的证入。悟得众生空，所以没有来去。在人空之门静住其心，觉察佛性没有来去。第三句说‘谛观佛性不有不无’，是十行位的证入。已经得到法空，依法空之门谛观佛性，没有法相，也不空无自性。第四句说‘无己无他凡圣不二’等，是说明十回向位。理入已经得到自他平等空，所以心如金刚般坚固，安住不退。在《梵网经》中称为十金刚，在《仁王经》中...
English
English version Text: 'No sentient beings within' refers to the fact that Bodhisattvas in the Ten Abodes (Ten Abodes: 十住位) have attained the emptiness of self. 'The three natures are empty and still' refers to the fact that Bodhisattvas in the Ten Practices (Ten Practices: 十行位) have attained the emptiness of phenomena. 'Then there is neither self nor other sentient beings' refers to the fact that Bodhisattvas in the Ten Dedications (Ten Dedications: 十回向位) have attained the emptiness of equality, universally eliminating the aggregates of self, others, and phenomena. The term 'sentient beings' refers to living beings, and the five aggregates (five aggregates: 五阴) are also called the five aggregates. This is similar emptiness, not yet having attained true realization. Even the Two Entrances encompass the number of entrances before and after the stages. The Sutra says: 'The Great Strength Bodhisattva (Great Strength Bodhisattva: 大力菩萨) asked: How do the Two Entrances not arise in the mind? If the mind is originally unborn, how can there be entrance?' The Buddha said: 'The Two Entrances are: first, the Entrance of Principle; second, the Entrance of Practice. The Entrance of Principle is to deeply believe that sentient beings are not different from true nature, neither one nor not one, but obscured by the dust of external objects, neither going nor coming, dwelling in contemplation, truly observing that Buddha-nature is neither existent nor non-existent, without self or other, the mundane and the sacred are not two, the diamond mind is firm and unmoving, still and non-active, without discrimination. This is called the Entrance of Principle.' The Treatise says: The following is a separate display of questions and answers. There are two in the question: first the question, then the difficulty. There are also two in the answer: first the answer, then the explanation. There are three in the answer: listing the names, explaining the characteristics in order. The Entrance of Principle here is understanding and believing in accordance with principle, not yet having attained the practice of realization, so it is called the Entrance of Principle, located before the stages. The Entrance of Practice is realizing the principle and cultivating, entering the practice of non-birth, so it is called the Entrance of Practice, located on the stages. There are four sentences in the text of the Entrance of Principle. 'Deeply believe' down to 'obscured' is the entrance of the Ten Faiths (Ten Faiths: 十信). 'Not one' means that the appearance of sentient beings is not different from true nature, but not completely the same. 'Not not one' means it is neither the same nor different. The second sentence, 'neither going nor coming, dwelling in contemplation,' is the entrance of the Ten Abodes. Realizing the emptiness of sentient beings, there is no coming or going. Dwelling in stillness in the gate of the emptiness of self, perceiving that Buddha-nature has no coming or going. The third sentence, 'truly observing that Buddha-nature is neither existent nor non-existent,' is the entrance of the Ten Practices. Having already attained the emptiness of phenomena, truly observing Buddha-nature in accordance with the gate of the emptiness of phenomena, there is no appearance of phenomena, nor is it empty of self-nature. The fourth sentence, 'without self or other, the mundane and the sacred are not two,' etc., explains the Ten Dedications. The Entrance of Principle has already attained the emptiness of equality between self and others, so the mind is as firm as a diamond, dwelling without regression. In the *Brahma Net Sutra* (Brahma Net Sutra: 梵网经), it is called the Ten Diamonds, and in the *Benevolent King Sutra* (Benevolent King Sutra: 仁王经)... -------------------------------------------------------------------------------- 名十坚心。是十回向之异名也。
Chinese
经曰。行入者心不倾倚影无流易于所有处静念无求风鼓不动犹如大地捐离心我救度众生无生无相不取不舍。 论曰。是明地上证入之行。心不倾倚者。如理智心不攀缘故。攀缘之心不生起故。影无流易者。如理之境离三际故。流变境像不复现故。所有一切世间福乐乃至菩提大涅槃果。于是一切皆无愿求。通达平等无此彼故。故非境界风所鼓动。是明自利行入。捐离己下令他入行。以证二空离人法相故。能普遍救度一切。虽心无生亦无境相。而不取其寂灭之性恒不舍于一切众生。以之故言不取不舍。如是二行名为行入。 经曰。菩萨心无出入无出入心入不入故故名为入。 论曰。此是第二通彼所难。证理之心远离生灭无始无终故心无出入。无出入已亦无昔日出入之心故无出入心。去昔有出入心。入此不出入心故言入不入故故名为入。如是前难得善通也。 经曰。菩萨如是入法法相不空不空之法法不虚弃何以故不无之法具足功德非心非影法尔清净。 论曰。此下第三能入离过。于中有二。略明广释。此即略明。如是入法者。谓入实际无出入法。是不无法能所平等离诸过患具诸功德。非心非影者。心境平等离能所故。法尔清净者。无始无终离诸相故。 现代汉语译本：‘名十坚心’（ming shi jian xin）：这是‘十回向’（shi hui xiang）的另一个名称。 经文说：‘修行者内心不倾斜倚靠，如影像般不流动变化，对于所有一切都保持平静，没有追求。如同大地一般，不会被风吹动。舍弃自我之心，救度众生，没有生灭，没有形相，不执取，也不舍弃。’ 论述说：这说明了地上菩萨证入之行。‘心不倾倚’，是因为如理的智慧之心不攀缘。攀缘之心不生起。‘影无流易’，是因为如理的境界远离过去、现在、未来三际。流动变化的境像不再显现。对于所有一切世间的福乐，乃至菩提（pu ti，觉悟）大涅槃（da nie pan，寂灭）的果实，对于这一切都没有愿求。通达平等，没有彼此的分别。所以不会被境界之风所吹动。这是说明自利之行。‘捐离己下’是令他人进入修行。因为证悟了人空（ren kong，人无我）和法空（fa kong，法无我），远离了人相和法相，所以能够普遍地救度一切众生。虽然内心没有生灭，也没有境界形相，但不执取寂灭的性质，恒常不舍弃一切众生。因此说‘不取不舍’。像这样的两种行为，称为‘行入’。 经文说：‘菩萨的心没有出入，没有出入的心，进入不入，所以称为入。’ 论述说：这是第二次通达并驳斥对方的诘难。证悟真理的心远离生灭，没有开始也没有终结，所以心没有出入。没有出入，也就没有过去的出入之心，所以没有出入心。去除过去有出入的心，进入这没有出入的心，所以说‘入不入故故名为入’。像这样，之前的诘难就得到了很好的解答。 经文说：‘菩萨像这样进入法，法的体相不是空，不是空的法，法不是虚假的舍弃。为什么呢？不是没有的法，具足功德，非心非影，本来就是清净的。’ 论述说：下面是第三部分，说明能入之法远离过失。其中分为两个部分：略明和广释。这里是略明。‘如是入法者’，是指进入实际，没有出入之法。这是不空之法，能入和所入平等，远离各种过患，具足各种功德。‘非心非影者’，是心和境平等，远离能取和所取。‘法尔清净者’，是无始无终，远离各种形相。