English
English version It also transcends the three kinds of Suchness (Tathata), because there is no threefold distinction in entering the gate of realization. 'Not the manifested image' (非所現影) means it is apart from the image of the shared aspect of the fundamental Dharma (法) manifested by the expedient observation. 'Not what is displayed' (非所顯示) means it is also apart from the essential Dharma, such as the bone-lock, displayed by the image. 'Not self-nature' (非自性) means it is apart from the self-nature of form (色), mind (心), and so on. 'Not difference' (非差別) means it is apart from the characteristics of impermanence (無常) and other differences. 'Not name' (非名) means it is apart from the characteristic of name, sentence, and word that can express meaning. 'Not the meaning of the characteristic' (非相義) means it is apart from the meaning of what the name expresses, which corresponds to the name. Why is it apart from these six pairs of characteristics? Because the expresser and the expressed are equal and without difference, therefore it is called 'Thus' (如). 'Not the Dharma of Thus' (非如之法) below, the second part explains that there is no mind-image Dharma that is not in accordance with reason. 'Not the Dharma of Thus' refers to the six pairs of Dharma characteristics that were negated earlier. There is also no 'non-Thus' (無如), because being in accordance with reason is universally accessible. There is no 'non-Thus' (無如者), there is no Dharma with characteristics that is not in accordance with reason. 'Not non-Thus as existing' (非無如有者), suppose there is a non-Thus Dharma that can be considered as existing, since it is not a non-Thus Dharma, it cannot be considered as existing. 'Why is it so' (何以故) below explains the meaning of non-existence. 'Root' (根), the root of a tree is a metaphor for seed. 'Principle' (理), the grain of wood is a metaphor for the present Dharma, as mentioned in the analogy of the Amra fruit earlier. 'Those who are apart from all disputes and do not see its characteristics' (離諸諍論不見其相者), even if wisdom seeks it, it cannot be obtained. The above two parts extensively negate the mind-image. 'Such pure Dharma' (如是淨法) below extensively explains the naturally pure Dharma. 'Not born of what is born' (非生之所生生者), it is apart from the characteristic of birth, because the essence is not birth. The following sentence is also like this, it is apart from the characteristic of cessation, because the essence is not cessation. Such pure Dharma is apart from conditioned characteristics, without birth and without cessation, without beginning and without end. Because of this reason, it is naturally pure. The Sutra says: 'The Bodhisattva Mahasattva (大力菩薩) said that such Dharma characteristics are inconceivable, not compounded, not solitary, not unrestrained, not accompanied, not gathered and scattered, not born and extinguished, and also without coming and going, inconceivable.' The Treatise says: This is the third comprehension and understanding. 'Not compounded' (不合成), it is neither mind (citta) nor mental factors (caitta). Mind and mental factors are separate entities, corresponding to each other. 'Not solitary' (不獨成), it is neither self-nature nor difference, these two meanings are different, there are no two entities. 'Not unrestrained' (不羈), it is neither name nor meaning, name and meaning act as objects to each other. 'Not accompanied' (不伴), it is not an image. --------------------------------------------------------------------------------
Chinese
质故。影质相类而为伴故。不聚散者。非空非色故。聚集为色散坏为空故。不生灭者。非不相应非无为故。不相应行是生起故。诸无为法灭所显故。此领前说离六双义。亦无来相者。非生之所生生故。及以去相者。非灭之所灭灭故。是领后说法尔清净。初言不可思议者。非如之如离心言故。后言不可思议者。离心之心亦离二故。 经曰。佛言如是不可思议不思议心心亦如是何以故如不异心心本如故。 论曰。此是第四述成。如其次第述彼二种不思议句。所言心者。谓入证心。无心之心入于不入故不思议。如不异心者。释前不思议。心本如故者。释后不思议也。 经曰。众生佛性不一不异众生之性本无生灭生灭之性性本涅槃性相本如如无动故。 论曰。此下第四所入离边。于中有二。先明佛性离一异边。后显如如离有无边。初中有二。略明广显。此即略明。此中亦二。先离一异。后释离异。离一异者。谓众生与佛性不一亦。不异故。言佛性者。真如佛性。如涅槃经言。佛性者名第一义空故。若一若异皆有过故。众生之性本无生灭者。此下释离异义。不一之义易可见故。此句明人不异佛性。生灭之性性本涅槃者。是明生死不异涅槃故。性相本如如无动故者。众生人性生灭法相本来是如故不异也。 现代汉语译本： 质故：因为它们是现象（影）和本质（质）的关系，彼此相似并相互依存。 不聚散者：因为它既非空也非色。聚集时显现为色，散坏时回归于空。 不生灭者：因为它既非相应行，也非无为法。相应行是生起的，而诸无为法是灭尽所显现的。 此领前说离六双义：这总结了前面所说的远离六双对立的含义。 亦无来相者：因为它不是由生所产生的生。 及以去相者：因为它不是由灭所导致的灭。 是领后说法尔清净：这总结了后面所说的法尔清净的道理。 初言不可思议者：最初说不可思议，是因为如是真如，超越了心和言语的范畴。 后言不可思议者：后面说不可思议，是因为连能离心的那个心，也同样远离了二元对立。 经曰：佛说：‘正是这样，不可思议，不思议心，心亦如是。’为什么呢？因为如与心无异，心之本性即是如。 论曰：这是第四部分，阐述成就。依次阐述那两种不可思议的语句。所说的心，是指入证的心。无心之心，进入于不入的状态，所以是不可思议的。‘如不异心’，解释了前面的不可思议。‘心本如故’，解释了后面的不可思议。 经曰：众生佛性不一不异，众生之性本无生灭，生灭之性性本涅槃，性相本如，如无动故。 论曰：以下是第四部分，所入的离边之境。其中分为两部分：首先阐明佛性远离一异二边，然后阐显如如远离有无二边。第一部分又分为略明和广显。这里是略明。此中又分为两部分：先是远离一异，然后解释远离异。远离一异，是指众生与佛性，既非同一，也非相异。所说的佛性，是指真如佛性。如《涅槃经》所说：‘佛性，名为第一义空。’如果认为是一或异，都会有过失。‘众生之性本无生灭者’，以下解释远离异的含义。不一的含义容易理解。此句说明人与佛性并非相异。‘生灭之性性本涅槃者’，是说明生死与涅槃并非相异。‘性相本如，如无动故者’，众生的人性，生灭的法相，本来就是如，所以没有差异。
English
English version: Quality (Zhi) is the reason. Because the shadow (Ying) and quality (Zhi) are similar and accompany each other. Not gathering and scattering: Because it is neither emptiness (Kong) nor form (Se). Gathering manifests as form, scattering returns to emptiness. Not arising and ceasing: Because it is neither associated activity (Xiangyingxing) nor unconditioned dharma (Wuwei fa). Associated activity is arising, and all unconditioned dharmas are manifested by cessation. This summarizes the previously stated meaning of being apart from the six pairs of opposites. Also, there is no coming aspect: Because it is not arising produced by arising. And with the going aspect: Because it is not cessation caused by cessation. This summarizes the later statement of inherent purity (Fa'er qingjing). The initial statement 'inconceivable': Because suchness (Ru) is apart from mind and speech. The later statement 'inconceivable': Because even the mind that separates from the mind is also apart from duality. Sutra says: The Buddha said, 'It is so, inconceivable, the inconceivable mind, the mind is also like this.' Why? Because suchness is not different from the mind, the nature of the mind is originally suchness. Treatise says: This is the fourth part, stating accomplishment. It successively states those two kinds of inconceivable sentences. The 'mind' mentioned refers to the mind that enters into realization. The mind without mind enters into the state of non-entry, therefore it is inconceivable. 'Suchness is not different from the mind' explains the previous inconceivable. 'The nature of the mind is originally suchness' explains the latter inconceivable. Sutra says: The Buddha-nature of sentient beings is neither one nor different, the nature of sentient beings is originally without arising and ceasing, the nature of arising and ceasing is inherently nirvana, the nature and characteristics are originally suchness, suchness is without movement. Treatise says: Below is the fourth part, the state of entering and being apart from extremes. There are two parts: first, clarifying that Buddha-nature is apart from the extremes of one and different, then revealing that suchness is apart from the extremes of existence and non-existence. The first part is divided into brief explanation and extensive manifestation. This is the brief explanation. Within this, there are two parts: first, being apart from one and different, then explaining being apart from different. Being apart from one and different means that sentient beings and Buddha-nature are neither the same nor different. The so-called Buddha-nature refers to true suchness (Zhenru). As the *Nirvana Sutra* says, 'Buddha-nature is called the ultimate emptiness (Diyi yi kong).' If it is considered one or different, there will be faults. 'The nature of sentient beings is originally without arising and ceasing' explains the meaning of being apart from different. The meaning of not being one is easy to understand. This sentence clarifies that people are not different from Buddha-nature. 'The nature of arising and ceasing is inherently nirvana' clarifies that samsara (birth and death) is not different from nirvana. 'The nature and characteristics are originally suchness, suchness is without movement' means that the human nature of sentient beings, the characteristics of arising and ceasing, are originally suchness, so there is no difference. --------------------------------------------------------------------------------
Chinese
经曰。一切法相从缘无起起相性如如无所动因缘性相相本空无缘缘空空无有缘起一切缘法惑心妄见现本不生缘本无故心如法理自体空无如彼空王本无住处凡夫之心妄分别见。 论曰。此下第二广显。此中唯广离异边义。一切法相从缘所生。一切果法从缘有故即无生起。起相性如如无所动也。下明能起诸缘亦空。因缘性相相本空无者。种子因缘无所有故。缘缘空空无有缘起者。所缘缘法非一众多莫不皆空故曰空空。是故无缘之能起也。一切缘法惑心妄见者。谓增上缘等无间缘唯心妄见故亦空也。现本不生缘本无故者。结成二空。缘所现果本来不生。能起诸缘本来无故。心如法理自体空无者。前说因果是所取法。所取法无故能取心亦空。如说所取法空道理。能取心体亦如是故。上来法说。下引譬喻。言空王者空有二。一者空界谓明暗色。二者空王谓虚空法为一切色之所依故。如王为诸民之所依故说虚空名为空王如是空王本无住处。而凡夫心妄计分别。此处虚空彼处虚空唯是妄见。无此无彼。因果诸法当知亦尔。妄心所取无因无果。是约遍计所执因果。而作是喻妄见处故。 经曰。如如之相本不有无有无之相见唯心识菩萨如心之性不无自体自体不有不有不无菩萨无不无相非言说地何以故真如之法虚旷无 现代汉语译本： 经文说：一切法的表象都是由因缘和合而生，实际上并没有真正的生起。这些表象的自性是如如不动的。能生起这些表象的因缘，其自性和表象也都是空性的，因为根本没有因缘。因缘是空性的，所以也没有任何缘起。一切因缘之法，都是迷惑的心产生的虚妄见解，实际上它们本来就没有产生，因为因缘的本性就是空无。心就像法的真理一样，其自体也是空无的，就像虚空一样，本来就没有固定的住处。凡夫的心虚妄地分别这些，都是错误的见解。 论典说：下面第二部分广泛地阐释这个道理。这里主要阐释远离有和无两种极端。一切法的表象都是由因缘所生，一切果法都是由因缘而有，所以实际上并没有真正的生起。生起的表象的自性是如如不动的。下面说明能生起各种表象的因缘也是空性的。因缘的自性和表象本来就是空无，因为种子因缘本来就不存在。所缘之缘也是空性的，没有任何缘起，因为所缘的法不是单一的，而是众多，没有哪个不是空性的，所以说是空空。因此，没有因缘能够生起任何事物。一切因缘之法都是迷惑的心产生的虚妄见解，增上缘等无间缘都是心的虚妄见解，所以也是空性的。现象本来没有生起，因为因缘的本性就是空无，总结了因和缘的空性。因缘所显现的果本来就没有生起，能生起这些果的因缘本来就是空无。心就像法的真理一样，其自体也是空无的。前面说因和果是所取之法，所取之法是空性的，所以能取之心也是空性的。就像所取之法是空性的道理一样，能取之心的本体也是如此。上面是法的阐述，下面引用比喻。空王有两种含义：一是空界，指光明和黑暗的色；二是空王，指虚空之法，因为一切色都依赖于它。就像国王是所有人民所依赖的一样，所以说虚空是空王。就像空王本来就没有固定的住处，而凡夫的心虚妄地计算和分别，认为这里是虚空，那里是虚空，这都是虚妄的见解，没有这里也没有那里。因果诸法也应当知道是这样的，都是虚妄的心所取，没有因也没有果。这是就普遍计度的执着因果而言，所以用这个比喻来说明虚妄见解的产生。 经文说：如如的表象本来就没有有和无，有和无的表象只是心的意识。菩萨了解心的自性，既不是完全没有自体，也不是完全有自体，既不是没有也不是有。菩萨没有不有不无的表象，这无法用语言表达。为什么呢？因为真如之法是虚空旷远的。