English
English version: ‘Ming Shi Jian Xin’ (名十坚心, Name of Ten Firm Minds): This is another name for the ‘Ten Transferences’ (十回向, Shi Hui Xiang). The Sutra says: ‘The practitioner's mind does not lean or rely, like a shadow that does not flow or change. Towards all things, they remain calm, without seeking. Like the earth, they are not moved by the wind. Abandoning the self-mind, they liberate sentient beings, without arising or ceasing, without form or appearance, neither grasping nor abandoning.’ The Treatise says: This explains the practice of those who have attained the ground. ‘The mind does not lean or rely’ because the mind of wisdom that accords with principle does not cling. The mind of clinging does not arise. ‘The shadow does not flow or change’ because the realm of principle is apart from the three times (past, present, future). The flowing and changing images no longer appear. Towards all worldly blessings and happiness, even the fruits of Bodhi (菩提, Enlightenment) and Great Nirvana (大涅槃, Great Extinction), there is no desire or seeking. Understanding equality, there is no distinction between this and that. Therefore, they are not moved by the wind of the realm. This explains the practice of benefiting oneself. ‘Abandoning the self’ is to enable others to enter practice. Because they have realized the emptiness of persons (人空, ren kong, emptiness of self) and the emptiness of phenomena (法空, fa kong, emptiness of dharma), and are apart from the characteristics of persons and phenomena, they are able to universally liberate all sentient beings. Although the mind has no arising or ceasing, and no realm or appearance, they do not grasp the nature of quiescence, and constantly do not abandon all sentient beings. Therefore, it is said ‘neither grasping nor abandoning.’ Such two practices are called ‘Entering Practice.’ The Sutra says: ‘The Bodhisattva's mind has no coming or going, no mind of coming or going. Entering non-entering, therefore it is called entering.’ The Treatise says: This is the second time to understand and refute the opponent's difficulty. The mind that realizes the truth is apart from arising and ceasing, without beginning or end, so the mind has no coming or going. Having no coming or going, there is also no past mind of coming or going, so there is no mind of coming or going. Removing the past mind of coming or going, entering this mind of no coming or going, therefore it is said ‘entering non-entering, therefore it is called entering.’ In this way, the previous difficulty is well resolved. The Sutra says: ‘The Bodhisattva thus enters the Dharma. The characteristic of the Dharma is not empty. The Dharma that is not empty is not falsely abandoned. Why? The Dharma that is not non-existent is complete with merit and virtue, neither mind nor shadow, naturally pure.’ The Treatise says: The following is the third part, explaining that the Dharma that can enter is apart from faults. It is divided into two parts: a brief explanation and a detailed explanation. This is the brief explanation. ‘Entering the Dharma thus’ refers to entering reality, the Dharma of no coming or going. This is the Dharma that is not empty, the able to enter and the entered are equal, apart from all faults, complete with all merits and virtues. ‘Neither mind nor shadow’ means that the mind and realm are equal, apart from the able to grasp and the grasped. ‘Naturally pure’ means that it is without beginning or end, apart from all characteristics. --------------------------------------------------------------------------------
Chinese
经曰。大力菩萨言。云何非心非影。法尔清净。佛言。空如之法。非心识法．非心使所有法．非空相法．非色相法．非心不相应法．非心无为相应法．非所现影．非所显示．非自性．非差别．非名．非相义。何以故。如故非如之法亦无无如无有无如非无如有。何以故。根理之法非理非根。离诸诤论。不见其相。菩萨如是净法。非生之所生生。非灭之所灭灭。 论曰。此下第一广释离过。先问次答三领四述。答中有二。先释非心非影之句。后释法尔清净之句。初中亦二。先明入法离诸心影。后明心影无非如理。初中言空如之法者。入实际时远离诸相曰空。能所平等曰如。如是入法离诸心影。心影差别略有六双。一者心及心所为双。二者虚空与色为双。三者不相应行及诸无为为双。四者影像及与本质为双。五者自性差别为双。六者名言及与相义为双。此六双中初之一双能缘心类。后五双者所缘影类。离此六双故非心影。如其次第有六双句。非心识法者。以离八识心故。非心使所有法者。以离六位心所有法故。非空相法者。离无色相虚空法故。非色相法者。离显形表三种色故。非心不相应法者。离二十四不相应行故。非心无为相应法者。离余七种无为法故。依心所显故名心无为。三种无为之相相应法故名相应 现代汉语译本 经中说，大力菩萨问道：‘什么叫做非心非影，法尔清净？’佛回答说：‘空如（sunyata-tathata，空性和如如性）之法，不是心识之法，不是心所（citta-caitta，心所有法）所有的法，不是空相之法，不是色相之法，不是心不相应法，不是心无为相应法，不是所现的影像，不是所显示的，不是自性，不是差别，不是名，不是相义。’为什么呢？如（tathata，如如）的缘故，不是如的法，也没有无如，没有有无如，不是没有如有。为什么呢？根理（root principle）之法，非理非根，远离各种争论，不见其相。菩萨如此清净的法，不是生所生的生，不是灭所灭的灭。 论中说，下面第一部分广泛解释远离过失。先是提问，然后回答，三领四述。回答中有两部分。先解释‘非心非影’这句话，后解释‘法尔清净’这句话。第一部分中也有两部分。先说明入法远离各种心影，后说明心影没有不符合如理的。第一部分中说‘空如之法’，进入实际的时候远离各种相叫做空，能所平等叫做如。如此进入法远离各种心影。心影的差别略有六双。第一是心和心所为一双。第二是虚空和色为一双。第三是不相应行和各种无为为一双。第四是影像和本质为一双。第五是自性和差别为一双。第六是名言和相义为一双。这六双中，第一双是能缘的心类。后五双是所缘的影类。离开这六双，所以不是心影。按照次序有六双句子。‘非心识法’，因为离开了八识心。‘非心使所有法’，因为离开了六位心所有法。‘非空相法’，离开了无色相的虚空法。‘非色相法’，离开了显色、形色、表色这三种色。‘非心不相应法’，离开了二十四种不相应行。‘非心无为相应法’，离开了其余七种无为法。依靠心所显现，所以叫做心无为。三种无为的相相应法，所以叫做相应。
English
English version The Sutra says: The Bodhisattva of Great Strength asked: 'What is meant by neither mind nor shadow, naturally pure?' The Buddha said: 'The Dharma of Sunyata-Tathata (emptiness and suchness), is not the Dharma of mind-consciousness, not the Dharma possessed by mental functions (citta-caitta), not the Dharma of the aspect of emptiness, not the Dharma of the aspect of form, not the Dharma of non-correspondence with mind, not the Dharma of correspondence with mind-unconditioned, not the shadow that appears, not what is displayed, not self-nature, not difference, not name, not the meaning of aspects.' Why? Because of suchness (tathata), it is not the Dharma of not-suchness, nor is there non-suchness, there is no existence of non-suchness, it is not non-existence of suchness. Why? The Dharma of root principle is neither principle nor root, it is free from all disputes, and its aspect is not seen. The Bodhisattva's Dharma is so pure, it is not the birth born of birth, not the extinction extinguished by extinction. The Treatise says: The following is the first extensive explanation of being free from faults. First is the question, then the answer, three leading and four stating. There are two parts in the answer. First, explain the phrase 'neither mind nor shadow', and then explain the phrase 'naturally pure'. There are also two parts in the first part. First, explain entering the Dharma and being free from all mental shadows, and then explain that mental shadows are not inconsistent with suchness. The first part says 'the Dharma of emptiness and suchness', when entering reality, being free from all aspects is called emptiness, and the equality of the perceiver and the perceived is called suchness. Thus, entering the Dharma is free from all mental shadows. The differences of mental shadows are roughly six pairs. The first is mind and mental functions as a pair. The second is space and form as a pair. The third is non-corresponding activities and all unconditioned things as a pair. The fourth is image and essence as a pair. The fifth is self-nature and difference as a pair. The sixth is name and the meaning of aspects as a pair. Among these six pairs, the first pair is the category of mind that can perceive. The latter five pairs are the category of shadows that are perceived. Being apart from these six pairs, it is therefore neither mind nor shadow. In order, there are six pairs of sentences. 'Not the Dharma of mind-consciousness', because it is apart from the eight consciousnesses. 'Not the Dharma possessed by mental functions', because it is apart from the six positions of mental functions. 'Not the Dharma of the aspect of emptiness', it is apart from the Dharma of formless space. 'Not the Dharma of the aspect of form', it is apart from the three forms of manifestation, shape, and expression. 'Not the Dharma of non-correspondence with mind', it is apart from the twenty-four non-corresponding activities. 'Not the Dharma of correspondence with mind-unconditioned', it is apart from the remaining seven types of unconditioned Dharmas. Relying on what is manifested by the mind, it is called mind-unconditioned. The Dharma of the corresponding aspect of the three unconditioned things is called correspondence. --------------------------------------------------------------------------------
Chinese
法。亦离三种真如法者。入证门中无三别故。非所现影者。离方便观之所显现本法同分之影像故。非所显示者。亦离影像之所显示本质之法骨锁等故。非自性者。离色心等之自性故。非差别者。离无常等差别相故。非名者。离名句文能诠相故。非相义者。离名所诠相当名之义故。何故离此六双相者。能所平等无差别故故言如故。非如之法已下第二明心影法无不如理。非如法者。谓前所非六双法相。亦无无如者。如理遍通故。无有无如者。无一有相之法而无如理者故。非无如有者。设有无如之法可得为有。既非非如之法不得为有故。何以故下释非有义。根者。树根喻于种子。理者。木理喻于现法。如前庵罗果喻中说。离诸诤论不见其相者。觉慧求之无所得故。上来二分广非心影。如是净法已下次广法尔清净。非生之所生生者。离生相故体非生故下句亦尔。离灭相故体非灭故。如是净法离有为相无生无灭无始无终。由是义故法尔清净也。 经曰。大力菩萨言不可思议如是法相不合成不独成不羁不伴不聚散不生灭亦无来相及以去相不可思议。 论曰。此是第三领解。不合成者。非心非心所。心与心所别体相应故。不独成者。非自性非差别。是二义别无二体故。不羁者。非名非义故。名义互为客故。不伴者。非影 现代汉语译本 法。也远离三种真如法，因为在入证悟之门中没有三种差别。‘非所现影’，是远离方便观所显现的本法同分之影像。‘非所显示’，也远离影像所显示的本质之法骨锁等。‘非自性’，是远离色心等的自性。‘非差别’，是远离无常等差别相。‘非名’，是远离名句文能诠释的相。‘非相义’，是远离名所诠释的相当于名的意义。为什么远离这六双相呢？因为能诠和所诠平等没有差别，所以说‘如’。 ‘非如之法’以下第二部分说明心影法没有不如理的。‘非如法’，是指前面所否定的六双法相。也没有‘无如’，因为如理普遍相通。没有‘无如者’，没有一个有相之法不是如理的。‘非无如有者’，假设有无如之法可以被认为是有的，既然不是非如之法，就不能被认为是有。 ‘何以故’以下解释非有的意义。‘根’，树根比喻种子。‘理’，木理比喻现法，如前面庵罗果的比喻中所说。‘离诸诤论不见其相者’，觉慧寻求也无法得到。上面两部分广泛地否定心影。‘如是净法’以下广泛地说明法尔清净。‘非生之所生生者’，远离生相，因为本体不是生。下句也是这样，远离灭相，因为本体不是灭。这样的清净法远离有为相，无生无灭，无始无终。因为这个缘故，法尔清净。 经文说：‘大力菩萨（Mahasattva）说不可思议，这样的法相不合成，不独成，不羁，不伴，不聚散，不生灭，也没有来相和去相，不可思议。’ 论中说：这是第三次领悟理解。‘不合成’，不是心也不是心所（citta-caitta）。心和心所是别体，相互相应。‘不独成’，不是自性也不是差别，这两种意义不同，没有两个本体。‘不羁’，不是名也不是义，名和义互相作为客体。‘不伴’，不是影。