English
English version: The Sutra says: 'All phenomena (dharma-lakshana) arise from conditions (pratyaya) but in reality, there is no actual arising. The nature (svabhava) of these appearances is suchness (tathata), unmoving. The causal conditions (hetu-pratyaya) that give rise to these appearances, their nature and appearances are also empty (sunya), because there are fundamentally no causal conditions. Conditions are empty, so there is no origination (pratitya-samutpada) whatsoever. All conditioned dharmas are false views arising from a deluded mind (moha-citta); in reality, they are fundamentally unproduced, because the nature of conditions is emptiness. The mind is like the truth (dharma-rata) of phenomena; its own essence (atma) is also empty, just like space (akasha), which fundamentally has no fixed abode. The minds of ordinary beings (prthagjana) falsely discriminate these, which are all erroneous views.' The Treatise says: 'The following is the second part, which extensively explains this principle. Here, it mainly explains the meaning of being apart from the extremes of existence and non-existence. All phenomena arise from conditions; all resultant dharmas exist due to conditions, so in reality, there is no actual arising. The nature of arising appearances is suchness, unmoving. The following explains that the conditions that give rise to various appearances are also empty. The nature and appearances of causal conditions are fundamentally empty, because the seed-conditions (bija-pratyaya) fundamentally do not exist. The object-conditions (alambana-pratyaya) are also empty, and there is no origination whatsoever, because the object-dharmas are not singular but numerous, and none of them are not empty, so it is said to be empty-empty. Therefore, there are no conditions that can give rise to anything. All conditioned dharmas are false views arising from a deluded mind; the dominant condition (adhipati-pratyaya) and the immediately preceding condition (samanantara-pratyaya) are all false views of the mind, so they are also empty. Phenomena are fundamentally unproduced, because the nature of conditions is emptiness, summarizing the emptiness of cause and condition. The result manifested by conditions is fundamentally unproduced; the conditions that give rise to these results are fundamentally non-existent. The mind is like the truth of phenomena; its own essence is also empty. Previously, it was said that cause and effect are the objects to be grasped (grahya-dharma); since the objects to be grasped are empty, the grasping mind (grahaka-citta) is also empty. Just as the principle that the objects to be grasped are empty, the essence of the grasping mind is also the same. The above is the explanation of the Dharma; the following uses a metaphor. The 'Space King' (akasha-raja) has two meanings: first, the realm of space (akasha-dhatu), referring to light and dark colors; second, the Space King, referring to the Dharma of space, because all colors depend on it. Just as the king is relied upon by all the people, so space is called the Space King. Just as the Space King fundamentally has no fixed abode, the minds of ordinary beings falsely calculate and discriminate, thinking that here is space and there is space; these are all false views, there is neither here nor there. The dharmas of cause and effect should also be known to be like this; they are all grasped by the deluded mind, without cause and without effect. This refers to the imputed (parikalpita) attachment to cause and effect, so this metaphor is used to illustrate the arising of false views.' The Sutra says: 'The appearance of suchness fundamentally has neither existence nor non-existence; the appearance of existence and non-existence is only the consciousness of the mind. Bodhisattvas understand the nature of the mind, which is neither completely without self-essence nor completely with self-essence; it is neither non-existent nor existent. Bodhisattvas have no appearance of neither non-existent nor existent, which cannot be expressed in words. Why? Because the Dharma of true suchness (bhutatathata) is empty and vast.' -------------------------------------------------------------------------------- 相非二所及。
Chinese
论曰。此是第二明如如法离有无边。于中有四。初句正明如如离边。次句反举有边是妄。三者引心离边为例。四者还明如如离言。第三中言如心之性者。犹如一心之体性也。不无自体者。谓离无自体边如兔角故。自体不有者。谓离有自体边如牛角故。非谓他相无故不有故言自体不有而已。不有不无者。不有即是不无。不无即是不有。由是义故更合明也。如一心法不有不无。如如之理亦同是说。是故句首曰如心也。无不无相非言说地已下第四还明如如离言道理。无不无相者。明初句中本不有无。非诸言谈安足处故。非二所及者。非寻伺二之所行故。寻伺二法是语言足。非此二所行故非言说之地也。 经曰。虚空境界内外不测六行之士乃能知之。 论曰。此下大分第三入之阶位。于中有四。一明所入甚深。二举能入位行。三者别显阶位。四者核明入心。初中言虚空境界者。谓如如之法虚旷无相故名虚空。内外不测者。谓内道中二十八圣及外道中九十五种。此等凡圣不能测量也。第二中言六行之士乃能知之者。是举菩萨二入阶位也。 经曰。大力菩萨言云何六行愿为说之佛言一者十信行二者十住行三者十行行四者十回向行五者十地行六者等觉行如是行者乃能知之。 论曰。此 现代汉语译本： ‘相非二所及’。 论曰：这是第二部分，阐明‘如如’之法远离有和无的边际。其中包含四个方面：第一句直接说明‘如如’远离边际；第二句反过来说明执着于‘有’的边际是虚妄的；第三部分以心远离边际为例；第四部分再次说明‘如如’超越言语。 第三部分中，‘如心之性’指的是犹如一心（ekacitta）的体性。‘不无自体’，是指远离‘无自体’的边际，就像兔角一样不存在。‘自体不有’，是指远离‘有自体’的边际，就像牛角一样不存在。并非说因为其他相不存在，所以自体也不存在，而是说自体并非实有。‘不有不无’，‘不有’就是‘不无’，‘不无’就是‘不有’。因为这个道理，所以合起来说明。就像一心之法‘不有不无’一样，‘如如’的道理也是同样的道理。因此，句首说‘如心’。 ‘无不无相非言说地’以下是第四部分，再次说明‘如如’超越言语的道理。‘无不无相’，说明第一句中本来就没有‘有’和‘无’，各种言谈无法安立之处。‘非二所及’，不是寻（vitarka）和伺（vicara）这二者所能达到的。寻和伺这两种法是语言的基础，不是这二者所能达到的，所以不是言说之地。 经曰：‘虚空境界内外不测，六行之士乃能知之。’ 论曰：下面是第三大部分，进入‘如如’的阶位。其中包含四个方面：第一，说明所入的境界非常深奥；第二，举出能够进入的阶位和修行；第三，分别显示阶位；第四，核实说明进入‘如如’之心。第一部分中，‘虚空境界’是指‘如如’之法虚旷无相，所以称为虚空。‘内外不测’，是指内道中的二十八圣以及外道中的九十五种，这些凡夫和圣人都无法测量。 第二部分中，‘六行之士乃能知之’，是举出菩萨二入的阶位。 经曰：‘大力菩萨言：云何六行？愿为说之。佛言：一者十信行，二者十住行，三者十行行，四者十回向行，五者十地行，六者等觉行。如是行者乃能知之。’ 论曰：
English
English version: 'Appearance is beyond the reach of duality.' Commentary: This is the second section, elucidating how the 'Tathata' (如如, suchness) dharma is free from the extremes of existence and non-existence. It contains four aspects: The first sentence directly explains that 'Tathata' is free from extremes; the second sentence conversely points out that clinging to the extreme of 'existence' is illusory; the third part uses the mind's freedom from extremes as an example; and the fourth part reiterates that 'Tathata' transcends language. In the third part, 'the nature of the mind' refers to the inherent nature of the one mind (ekacitta). 'Not without self-nature' means being free from the extreme of 'no self-nature,' like a rabbit's horn, which does not exist. 'Self-nature is not existent' means being free from the extreme of 'existent self-nature,' like a cow's horn, which does not exist in that way. It is not saying that because other appearances do not exist, therefore self-nature does not exist either, but rather that self-nature is not truly existent. 'Neither existent nor non-existent,' 'not existent' is the same as 'not non-existent,' and 'not non-existent' is the same as 'not existent.' Because of this principle, they are explained together. Just as the dharma of the one mind is 'neither existent nor non-existent,' the principle of 'Tathata' is also the same. Therefore, the sentence begins with 'like the mind.' 'Without non-existence appearance is not the ground of speech' below is the fourth part, again explaining the principle that 'Tathata' transcends language. 'Without non-existence appearance' explains that in the first sentence, there was originally no 'existence' or 'non-existence,' a place where various discourses cannot be established. 'Beyond the reach of duality' is not something that can be reached by vitarka (寻, investigation) and vicara (伺, analysis). These two dharmas, investigation and analysis, are the basis of language; since they cannot reach it, it is not the ground of speech. Sutra: 'The realm of emptiness is immeasurable internally and externally; only those with the six practices can know it.' Commentary: The following is the third major section, the stages of entering 'Tathata.' It contains four aspects: First, it explains that the realm entered is very profound; second, it cites the stages and practices that can enter; third, it separately reveals the stages; and fourth, it verifies and explains the mind that enters 'Tathata.' In the first part, 'the realm of emptiness' refers to the dharma of 'Tathata,' which is empty and without appearance, so it is called emptiness. 'Immeasurable internally and externally' means that the twenty-eight sages in the inner path and the ninety-five types in the outer paths, these ordinary beings and sages, cannot measure it. In the second part, 'only those with the six practices can know it' cites the stages of the two entrances of the Bodhisattva. Sutra: 'The Great Strength Bodhisattva said: What are the six practices? Please explain them. The Buddha said: First, the practice of the ten faiths; second, the practice of the ten abodes; third, the practice of the ten practices; fourth, the practice of the ten dedications; fifth, the practice of the ten grounds; sixth, the practice of equal enlightenment. Those who practice in this way can know it.' Commentary: --------------------------------------------------------------------------------
Chinese
是第三别显阶位。唯显行位除其果位。所以不取妙觉之地。此六行中前四位是理入阶降。后二位者行入差别。于中略义在本业经。广分别义出华严教。 经曰。大力菩萨言实际觉利无有出入何等法心得入实际佛言实际之法法无有际无际之心则入实际。 论曰。此是第四核明入心。问中言实际觉利无有出入者。举后二位得二利行与理相称无出入义。何等法心得入实际者。正问于中能入心法。答中言实际之法法无有际者。举所入法。法尔无际纵无前后际无始无终故离三世时故。横无此彼际无中无边故离六方所故。甚深无际无边不离故。广大无际无所不遍故。具此四义故言无际。能入之心亦具四义。故于实际无所不入。当知实际离能所边。心亦如是离能所际。即无其入乃能得入。是谓不可思议义也。 经曰。大力菩萨言无际心智其智无涯无涯之心心得自在自在之智得入实际如彼凡夫软心众生其心多喘以何法御令得坚心得入实际。 论曰。此下大分第四入之方便。入方便者。位在地前四位。理入门内方便观也。于中有二。先明能入方便。后显方便胜利。初中亦二。先略后广。略中先问。问中亦二。一领于前。二问于后。领中言无际者。心体无际故。无涯者。智用无涯故。 经曰。佛言菩萨彼心 现代汉语译本：这是第三个特别显示的阶位，只显示行位，排除了果位。因此，不取妙觉（Miao Jue，最高觉悟）之地。这六行中，前四位是理入（Li Ru，通过理解道理而进入）的阶降，后两位是行入（Xing Ru，通过实践而进入）的差别。其中简略的意义在本业经（Ben Ye Jing）中，详细分别的意义出自华严教（Hua Yan Jiao）。 经中说：大力菩萨（Da Li Pusa）说，实际（Shi Ji，真如实相）的觉利（Jue Li，觉悟的利益）没有出入，用什么法才能心得入实际？佛说，实际的法，法没有际（Ji，边际），没有边际的心就能入实际。 论中说：这是第四个核实明白入心。问中说实际觉利没有出入，是举后二位，得到二利（Er Li，两种利益）的行与理相称，没有出入的意义。什么法才能心得入实际？这是正问于中能入的心法。答中说实际的法，法没有际，是举所入的法。法尔（Fa Er，本然如此）没有边际，纵然没有前后际，没有开始没有终结，所以离开三世时（San Shi Shi，过去、现在、未来）。横向没有此彼际，没有中间没有边沿，所以离开六方所（Liu Fang Suo，东、西、南、北、上、下）。甚深没有边际，没有边沿不离开。广大没有边际，无所不遍。具备这四种意义，所以说没有边际。能入的心也具备这四种意义，所以在实际中无所不入。应当知道实际离开能所边（Neng Suo Bian，能取和所取），心也如此离开能所际。即没有其入，才能得入。这就是不可思议的意义。 经中说：大力菩萨说，无际的心智，其智没有边涯，没有边涯的心才能心得自在，自在的智才能得入实际。像那些凡夫软心众生，其心多喘，用什么法调御，令得坚心得入实际？ 论中说：下面大分第四入的方便。入的方便，位在地前四位，理入门内的方便观。于中有二，先说明能入的方便，后显示方便的胜利。初中也有二，先简略后详细。简略中先问。问中也有二，一领于前，二问于后。领中说无际，是心体无际的缘故。无涯，是智用无涯的缘故。 经中说：佛说，菩萨彼心