English
English version: 'A man's single root does not arise, its three functions are without exertion, abiding in accordance with principle, the gates of the six realms are blocked, the four conditions are like the complete fulfillment of the three precepts.' Commentary: This is the second brief answer. There are two points within it. First, answer the general question: good and non-good dharmas arise from the mind because the actions of body, speech, and mind are all created by the mind. All realms are the result of mental discrimination because the realms of the six paths are nothing but transformations of the mind. Because the mind is chaotic and agitated and cannot be controlled, it manifests causes and effects, flowing and transmigrating in the sea of suffering. Therefore, if one wishes to cross the sea of suffering and cultivate the Bodhisattva path, one must control the mind, making it one with reality, and sever all conditions. Therefore, Bodhisattvas cultivate the absence of names and forms. Why? The next part answers the specific question. Although it has been generally stated, the specific practices have not been heard, so the question is asked again, 'Why?' 'A single root does not arise' refers to the root of the three precepts being the 'single root of awakening' (Eka-bodhi), which is originally quiescent, hence it is said 'does not arise.' 'Three functions without exertion' means that since the functions of the three precepts are accomplished by relying on the original awakening, these functions are apart from the appearances of demeanor and exertion. Because there is no exertion, one accords with and abides in the 'single root,' hence it is said 'abiding in accordance with principle.' Since one abides in accordance with principle, one can eliminate the causes of conditioned existence, hence it is said 'the gates of the six realms are blocked.' In the truth of oneness, there are the powers of four conditions, which can accord with oneness, thus possessing the three precepts, hence it is said 'the four conditions are like the complete fulfillment of the three precepts.' Sūtra: Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said, 'How are the four conditions like the complete fulfillment of the three precepts?' Commentary: This is the third repeated request (for further explanation from the Buddha). Sūtra: The Buddha said, 'The four conditions are: first, through the power of Taktva-nirodha (cessation by discrimination), taking conditions to uphold the Prātimokṣa-śīla (discipline precepts); second, through the power of original benefit and pure roots, the conditions that are gathered and arise, upholding the Kuśala-dharma-śīla (precepts of good dharmas); third, through the power of original wisdom and great compassion, the conditions that uphold the Sattva-śīla (precepts for sentient beings); fourth, through the power of Eka-bodhi-jñāna (one-awakening wisdom), the conditions that accord with and abide in Suchness. These are the four conditions. Good men, the power of these four great conditions does not abide in phenomena, is not without function, and cannot be sought apart from any place. Good men, such a single matter can encompass the six perfections and myriad practices; it is the Buddha-bodhi-sattva-prajñā-sāgara (ocean of Buddha's enlightenment, Bodhisattva's being, and wisdom).' Commentary: This is the fourth detailed explanation. There are two points within it: first, a direct answer clarifying the conditions for precepts; second, using this to reveal the inclusion of all practices. First, in the 'four conditions,' it refers to the benefits of the 'single mind's original awakening' possessing four powers, serving as the conditions for the three precepts: first, the condition for eliminating reliance; second, the condition for arising reliance; third, the condition for upholding reliance. --------------------------------------------------------------------------------
Chinese
四离依止缘。灭依止者。谓本觉中性静功德与诸烦恼自性相违。以是缘成摄律仪戒。生依止者。谓本觉中性善功德与诸善根自性相顺。以是缘成摄善法戒。摄依止者。谓本觉中性成大悲自性不舍一切众生。以是缘成摄众生戒。离依止者。谓本觉中性成般若自性舍离一切事相。以是因缘令三聚戒舍离事相顺如而住。前三别缘。后一通缘。菩萨发心受三戒时。顺本觉利而受持故。以是四缘具足三戒。大意如是。次消其文。一谓作择灭力取缘者。本觉本离烦恼系缚。举体而作择灭解脱。有力能取别解脱戒。如似磁石引取于针。虽无作意而有力用。当知此中道理亦尔。二谓本利净根力所集起缘者。谓本觉本来性净功德与诸行德而作根本。由此根力起诸善法。为所集起善法之缘。即此缘成摄善法戒。三谓本慧大悲力缘摄众生戒者。谓本觉中照俗之慧即是大悲恒润众生。以是缘成摄众生戒。四谓一觉通智力缘顺于如住者。谓本觉中照通性智令三聚戒皆顺如住。如是四缘体遍法界用摄万行故言大力。虽有大力而同一味离诸名相差别事用。故言不住事相。虽无事相而有胜能能摄出世一切行德。故言不无功用。由如是故只是本觉。于俗法中无如是义。故言离于一处即不可求。上来别明三聚戒缘。自下明其通摄万行。始从十信乃至等觉。如 现代汉语译本 四离依止缘（四种依靠的因缘）。灭依止者，是指本觉（原始的觉悟）中，其本性清净的功德与各种烦恼的自性相违背。因为这个因缘成就了摄律仪戒（断恶行善的戒律）。生依止者，是指本觉中，其本性善良的功德与各种善根的自性相顺应。因为这个因缘成就了摄善法戒（修一切善的戒律）。摄依止者，是指本觉中，其本性成就了大悲心，不舍弃一切众生。因为这个因缘成就了摄众生戒（度一切众生的戒律）。离依止者，是指本觉中，其本性成就了般若（智慧），舍离一切事相。因为这个因缘，使三聚戒（三种戒律的总称）舍离事相，顺应真如而安住。前三种是分别的因缘，后一种是共同的因缘。菩萨发心受持三戒时，顺应本觉的利益而受持，因此这四种因缘具足了三戒。大意就是这样。下面解释其文义。 一、所谓以作择灭的力量来取缘，是指本觉本来就远离烦恼的束缚，全体都体现着择灭解脱（通过智慧选择而灭除烦恼）。有力能够取得别解脱戒（防止个人恶行的戒律），就像磁石吸引铁针一样，虽然没有刻意去做，却有强大的作用。应当知道这里面的道理也是这样。二、所谓以本来的清净根源的力量所聚集生起的因缘，是指本觉本来就具有的清净功德，作为各种行为功德的根本。由此根本的力量生起各种善法，作为聚集生起善法的因缘。这个因缘就成就了摄善法戒。三、所谓以本来的智慧和大悲的力量来摄取众生戒的因缘，是指本觉中照见世俗的智慧就是大悲心，恒常滋润众生。因为这个因缘成就了摄众生戒。四、所谓以一觉的通达智慧的力量来顺应真如而安住，是指本觉中照见通达本性的智慧，使三聚戒都顺应真如而安住。像这样四种因缘，其本体遍布法界，其作用涵盖万行，所以说是大力。虽然有大力，却同一味道，远离各种名相差别的事用，所以说不住事相。虽然没有事相，却有殊胜的能力，能够摄取超出世间的一切行为功德，所以说不是没有功用。由于是这样的缘故，只是本觉。在世俗的法中没有这样的意义，所以说离开一个地方就不可寻求。上面分别说明了三聚戒的因缘，下面说明其共同摄取万行，从十信（佛教修行的十个阶段）开始，直到等觉（接近佛的觉悟）。如...
English
English version The four reliances (catvāri pratisaraṇāni) are the conditions. 'Cessation reliance' refers to the inherent pure qualities in the original awareness (本觉, *benjue* - original awareness) being contrary to the nature of all afflictions. Because of this condition, the Prātimokṣa vows (摄律仪戒, *shelvyijie* - vows of restraint) are accomplished. 'Arising reliance' refers to the inherent virtuous qualities in the original awareness being in accordance with the nature of all wholesome roots. Because of this condition, the vows to gather wholesome dharmas (摄善法戒, *sheshanfajie* - vows to gather wholesome dharmas) are accomplished. 'Gathering reliance' refers to the inherent great compassion in the original awareness not abandoning any sentient beings. Because of this condition, the vows to benefit sentient beings (摄众生戒, *shezhongshengjie* - vows to benefit sentient beings) are accomplished. 'Separation reliance' refers to the inherent prajñā (般若, *banruo* - wisdom) in the original awareness abandoning all phenomena. Because of this condition, the three sets of vows (三聚戒, *sanjujie* - three clusters of precepts) abandon phenomena and abide in accordance with Suchness (真如, *zhenru* - Suchness). The first three are separate conditions, and the last one is a common condition. When a Bodhisattva generates the aspiration for enlightenment and receives the three vows, they receive and uphold them in accordance with the benefit of the original awareness. Therefore, these four conditions fully embody the three vows. This is the general meaning. Next, we will explain the text. First, 'taking the condition by the power of making selective cessation' means that the original awareness is inherently free from the bondage of afflictions, and the entire body embodies selective cessation and liberation (择灭解脱, *zemie jietuo* - selective cessation and liberation). It has the power to take the Prātimokṣa vows (别解脱戒, *biejietuojie* - vows of individual liberation), just like a magnet attracts a needle. Although there is no intentional effort, there is a powerful function. You should know that the principle here is also the same. Second, 'the condition gathered and arisen by the power of the original pure root' means that the original awareness inherently possesses pure qualities, which serve as the root of all virtuous actions. From this root power, all wholesome dharmas arise, serving as the condition for gathering and arising wholesome dharmas. This condition accomplishes the vows to gather wholesome dharmas. Third, 'the condition of gathering sentient beings vows by the power of original wisdom and great compassion' means that the wisdom in the original awareness that illuminates the mundane is great compassion, constantly nourishing sentient beings. Because of this condition, the vows to benefit sentient beings are accomplished. Fourth, 'the condition of abiding in accordance with Suchness by the power of the all-pervading wisdom of one awareness' means that the wisdom in the original awareness that illuminates and pervades the nature enables the three sets of vows to abide in accordance with Suchness. These four conditions, in this way, their essence pervades the Dharmadhatu (法界, *fajie* - Dharmadhatu), and their function encompasses myriad practices, hence the term 'great power'. Although there is great power, it is of one flavor, free from all nominal distinctions and functional differences, hence the term 'not abiding in phenomena'. Although there are no phenomena, there is supreme ability to encompass all virtuous actions that transcend the world, hence the term 'not without function'. Because of this reason, it is only the original awareness. There is no such meaning in mundane dharmas, hence the term 'cannot be sought if separated from one place'. The above separately explains the conditions for the three sets of vows. The following explains their common encompassing of myriad practices, starting from the ten faiths (十信, *shixin* - ten faiths) and up to near-perfect enlightenment (等觉, *dengjue* - near-perfect enlightenment). Such as... --------------------------------------------------------------------------------
Chinese
是六位所有诸行。皆是一觉之所摄成。故言一事通摄六行。非但菩萨归此本觉。诸佛圆智同归此海。故言是佛菩提萨般若海。 经曰。舍利弗言不住事相不无功用是法真空常乐我净超于二我大般涅槃其心不系是大力观。 论曰。此是第五领解。于中有二。先领所顺一如。即是法身具足四德超人法相是大涅槃。后领能顺如心。随如离系而无不为大自在力。 经曰。是观觉中应具三十七道品法。佛言如是具三十七道品法。何以故。四念处．四正勤．四如意足．五根．五力．七觉．八正道等。多名一义。不一不异。以名数故但名但字法不可得。不得之法一义无文。无文之相真实空性。空性之义如实如如。如如之理具一切法。善男子。住如理者。过三苦海。 论曰。此是大分第二明道品行从真性立。于中有二。先问后答。问中言是观觉中者。是能顺观所顺本觉能所平等观觉之中应具三十七道品行。答中有二。先许后释。何以故下是第二释。于中有二。直释重显。初中言多名一义者。三十七品所目之义唯一观觉无二法故。不一不异者。观觉不一而不异故。约不异门故言一义。以名数故已下重显。于中有四。先遣异义。次显一义。三明一义具一切法。四明一义离诸过患。初中言以名数故但名但字法不可得 现代汉语译本：是六种地位所有修行，都是由一个觉悟所包含成就的。所以说一件事包含所有六种修行。不只是菩萨归向这个根本觉悟，所有佛的圆满智慧也同样归向这个觉悟之海。所以说是佛的菩提萨般若海（Buddha's Bodhi Sattva Prajna Sea，佛的觉悟、菩萨的智慧之海）。 经中说：‘舍利弗（Sariputra，佛陀的十大弟子之一）说，不住于事物的表象，但也不是没有功用，这种法是真空，常乐我净（eternal bliss, true self, purity，永恒的喜悦，真我，纯净），超越了二我（two selves，两种我执），是大般涅槃（Great Nirvana，伟大的涅槃），其心不被束缚，这是大力观。’ 论中说：这是第五次领悟理解。其中有两点。首先领悟所顺从的‘一如’，就是法身（Dharmakaya，佛的法身）具足四德（four virtues，四种美德），超越人法之相，是大涅槃。然后领悟能顺从的如心（Suchness-mind，如如之心），随顺如如而远离束缚，无所不为，具有大自在力。 经中说：‘这种观觉中应该具备三十七道品法（thirty-seven factors of enlightenment，三十七道品）。’佛说：‘是的，具备三十七道品法。为什么呢？四念处（four foundations of mindfulness，四念处）、四正勤（four right exertions，四正勤）、四如意足（four bases of psychic power，四如意足）、五根（five roots，五根）、五力（five powers，五力）、七觉支（seven factors of enlightenment，七觉支）、八正道（eightfold path，八正道）等，名称虽多，意义却相同。不一也不异。因为只是名称和文字，法是不可得的。不可得之法，意义统一而没有文字。没有文字的相，是真实的空性（emptiness，空性）。空性的意义，是如实如如（Suchness，如如）。如如的道理，具备一切法。善男子，安住于如理的人，就能度过三苦海（three seas of suffering，三种苦海）。’ 论中说：这是大分的第二部分，阐明从真性（true nature，真性）建立的道品修行。其中有两点。先是提问，后是回答。提问中说‘这种观觉中’，是指能顺从的观和所顺从的本觉（original enlightenment，本觉）能所平等，在这种观觉之中，应该具备三十七道品修行。回答中有两点。先是肯定，后是解释。‘为什么呢’以下是第二种解释。其中有两点。直接解释和重复显明。最初说‘名称虽多，意义却相同’，是指三十七道品所指向的意义，只有一个观觉，没有两种法。‘不一也不异’，是因为观觉不一也不异。从不异的角度来说，所以说意义相同。‘因为只是名称和文字’以下是重复显明。其中有四点。首先排除不同的意义，其次显明统一的意义，第三阐明统一的意义具备一切法，第四阐明统一的意义远离各种过患。最初说‘因为只是名称和文字，法是不可得的’