English
English version: Awakening exhausts the mysteries of the manifested body and the Dharma body. The constant presence of the two bodies is to enlighten sentient beings with affinity. According to the commentary, 'That scripture establishes two bodies: one is the Dharmatā-kāya (法性身, the body of the nature of reality), and the other is the Nirmāṇakāya (应化法身, the manifested body). Combining the remaining two bodies into one body, this scripture expands these two bodies into two, hence the explanation of the three bodies. The three bodies and the two bodies are equal and equal. The above separately elaborates on the meaning of reaching the other shore (pāramitā).' The sutra says: 'Good son, this Dharma (法) is neither cause nor condition, but the natural function of wisdom, therefore it is neither moving nor still, because the nature of its function is empty. In terms of meaning, it is neither existent nor non-existent, because the characteristic of emptiness is also empty. Good son, if you transform sentient beings, causing them to observe and enter this meaning, then those who enter this meaning have seen the Tathāgata (如来, Thus Come One).' The commentary says: This is a comprehensive achievement of the perfect fusion of non-duality. The above is from the path of entering from the shallow to the deep to show the difference between the fullness of cause and the fullness of effect. If one speaks of the path of one Dharma (法) and non-duality, then cause and effect are non-dual, and mind and environment are not separate. Because cause and effect are non-dual, it is said 'neither cause'. Because mind and environment are not separate, it is said 'neither condition'. Why is this so? As mentioned earlier, cause, effect, mind, and environment are solely the natural function of perfect wisdom. Since it is solely a natural function, what cause or condition is there? Moreover, this function of wisdom is called 'illuminating stillness wisdom' at the stage of near-perfect enlightenment (Samantabhadra). It has not yet separated from the moving aspect of arising and ceasing. At the stage of wonderful enlightenment (Myōkaku), it is called 'stillness illuminating wisdom', having returned to the ninth consciousness (Ālaya-vijñāna), reaching ultimate stillness. However, now speaking of the path of non-duality, there is neither movement first nor stillness later. The function of stillness and movement, the nature of its function is empty. If one speaks of this meaning, emptiness is non-existence, because there is no movement or stillness. Saying this is also incorrect, therefore it is said 'neither existent nor non-existent'. Saying 'neither existent' is understandable, but why say 'neither non-existent'? Because the characteristic of emptiness is also empty. Thus, it elucidates and achieves the perfect fusion of non-duality. If transforming below, it is encouraging people to enter this meaning. The sutra says: 'Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom) said, the Tathāgata's (如来, Thus Come One) observation does not dwell in the streams, one should detach from the four dhyānas (catuḥ-dhyāna, the four meditative absorptions of the Form Realm) and transcend the peak of existence ( भवagra, the highest point of the three realms).' The Buddha said: 'It is so.' Why? All dharmas (dharma) are merely names and numbers, and so are the four dhyānas. If one sees the Tathāgata, the Tathāgata's mind is free, constantly in cessation of perception and sensation (nirodha-samāpatti), neither coming out nor going in, with inner and outer equality, therefore one can see the Tathāgata. The commentary says: The sixth major section below elucidates that great meditation transcends all names and numbers. It is divided into two parts, first the question, then the answer. The 'streams' mentioned in the question refer to the comings and goings and transmigrations in the three realms of existence (trayo bhava, kāma-bhava, rūpa-bhava, arūpa-bhava), without rest. 'The peak of existence' refers to the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), which is the third --------------------------------------------------------------------------------
Chinese
有顶故。答中有二。总许别成。别中亦二。略明广释。略中二句。先明世间禅不离名数。后显出世禅超彼名数。若见如来者。如前所说入如来观故。如来心自在者观如来心离诸缚故。常在灭尽处者。心心数法不生起故。不出亦不入者。心体如理无起灭故。所以能得不出入者。内心外境平等观故。略明文竟。 经曰。善男子如彼诸禅观皆为故想定是如非复彼何以故以如观如实不见观如相诸相已寂灭寂灭即如义如彼想禅定是动非是禅何以故禅性离诸动非染非所染非法非影离诸分别本义义故善男子如是观定乃名为禅。 论曰。此是第二广释。于中有四。一者对相以明离相。二者对动以显离动。三者结义。四者结名。初中先举诸禅取相。诸禅观者。世间八禅。言故想者。不离古执无始妄想取诸相故。下显离相。是如非复彼者。入如来观能所平等名为如故。以如观如实者。平等之智达如实故。不见观如相者。不见能观之智所观之如差别之相平等一味故。既忘能所见相不起故言诸相已寂灭。寂灭无异故即是如义也。如彼已下对动显离动。先举其动。谓世间禅取相心起即是动念。动念非静故非真禅也。下显真禅离诸动相。言非染者。谓非能染非动念故。非所染者。非动所染本来静故。言非法者。非能缘心法故。非影者。 现代汉语译本：因为有顶天的缘故。回答中有两种方式：总的允许和分别成就。分别成就中也有两种：简略说明和广泛解释。简略说明中有两句，先说明世间的禅定离不开名相概念，后显示出世间的禅定超越那些名相概念。‘若见如来者’，如前面所说，进入如来观的缘故。‘如来心自在者’，观察如来的心远离各种束缚的缘故。‘常在灭尽处者’，心和心所法不生起的缘故。‘不出亦不入者’，心的本体如如不动，没有生灭的缘故。之所以能够做到不出不入，是因为内心和外境平等观照的缘故。简略说明部分结束。 经文说：‘善男子，像那些禅观，都是因为固定的想法，这是如，不是其他的。为什么呢？因为用如来观照如，实际上看不到观照如的相，各种相已经寂灭，寂灭就是如的意义。像那些有想法的禅定，是动，不是禅。为什么呢？禅的本性远离各种动，不是能染，也不是所染，不是法，也不是影，远离各种分别，是根本的意义。善男子，像这样的观定，才叫做禅。’ 论中说：这是第二段广泛解释，其中有四点：第一，对照相来阐明离相；第二，对照动来显示离动；第三，总结意义；第四，总结名称。首先，举出各种禅定取相的例子。‘诸禅观者’，指世间的八禅。‘言故想者’，指离不开过去的执着，无始以来的虚妄想法，从而取各种相的缘故。下面显示离相，‘是如非复彼者’，进入如来观，能观和所观平等，叫做如的缘故。‘以如观如实者’，用平等的智慧通达如实的缘故。‘不见观如相者’，看不到能观的智慧和所观的如之间有差别的相，平等而唯一，所以说。既然忘记了能观和所观，见到的相就不会生起，所以说‘诸相已寂灭’。寂灭没有差异，所以就是如的意义。‘如彼已下’，对照动来显示离动。先举出它的动，指世间禅取相，心生起就是动念。动念不是静止的，所以不是真禅。下面显示真禅远离各种动相。‘言非染者’，指不是能染，因为不是动念的缘故。‘非所染者’，指不是被动所染，本来就是清净的缘故。‘言非法者’，指不是能缘的心法的缘故。‘非影者’，
English
English version: Because of the Summit of Existence (Bhavagra). The answer has two aspects: general acceptance and specific accomplishment. Within specific accomplishment, there are also two: brief explanation and extensive interpretation. The brief explanation has two sentences: first, it explains that worldly meditation cannot be separated from names and concepts; second, it reveals that transcendental meditation surpasses those names and concepts. 'If one sees the Tathagata (Tathagata: Thus Come One),' it is because one enters the contemplation of the Tathagata as previously described. 'The Tathagata's mind is free,' it is because one observes the Tathagata's mind as being free from all bonds. 'Always abiding in the state of cessation (Nirodha),' it is because the mind and mental functions do not arise. 'Neither going out nor coming in,' it is because the essence of the mind is like reality, without arising or ceasing. The reason why one can attain neither going out nor coming in is because one equally observes the inner mind and the outer environment. The brief explanation section ends. The Sutra says: 'Good man, like those meditations, they are all due to fixed thoughts; this is Suchness (Tathata), not something else. Why? Because using Suchness to contemplate Suchness, one does not actually see the aspect of contemplating Suchness; all aspects are already extinguished. Extinction is the meaning of Suchness. Like those meditations with thoughts, they are movement, not meditation. Why? The nature of meditation is apart from all movement, not defiling, nor defiled, not a dharma (dharma: law, teaching, phenomenon), nor a shadow, apart from all discriminations; it is the fundamental meaning. Good man, such contemplation and samadhi (samadhi: concentration) is called meditation.' The Treatise says: This is the second extensive interpretation, which has four points: first, contrasting phenomena to clarify being apart from phenomena; second, contrasting movement to reveal being apart from movement; third, summarizing the meaning; fourth, summarizing the name. First, examples of various meditations grasping at phenomena are given. 'Those meditations,' refer to the eight worldly meditations. 'Speaking of fixed thoughts,' refers to being inseparable from past attachments, beginningless deluded thoughts, thereby grasping at various phenomena. Below, being apart from phenomena is revealed: 'This is Suchness, not something else,' entering the contemplation of the Tathagata, the observer and the observed are equal, which is called Suchness. 'Using Suchness to contemplate Suchness,' using equal wisdom to penetrate reality. 'Not seeing the aspect of contemplating Suchness,' not seeing the difference between the wisdom of the observer and the Suchness of the observed, being equal and of one taste, therefore it is said. Since the observer and the observed are forgotten, the seen phenomena will not arise, therefore it is said 'all aspects are already extinguished.' Extinction has no difference, therefore it is the meaning of Suchness. 'Like that below,' contrasting movement to reveal being apart from movement. First, its movement is given, referring to worldly meditation grasping at phenomena, the arising of the mind is movement. Movement is not stillness, therefore it is not true meditation. Below, true meditation is revealed as being apart from various aspects of movement. 'Speaking of not defiling,' refers to not being able to defile, because it is not a movement of thought. 'Not defiled,' refers to not being defiled by movement, being originally pure. 'Speaking of not a dharma,' refers to not being a dharma of the mind that can grasp. 'Not a shadow,' --------------------------------------------------------------------------------
Chinese
非所现影像故。由是义故离诸动也。离诸分别本义义故者。第三结义离分别者。结离相义。由离分别不取相故。本义义者。结离动义。由本来静不起动故。如是观定乃名为禅者。第四结名。离相离动乃得禅名。禅是静虑之称故。彼世间定名为禅者。是假号禅非真禅故。是一品内有二分中为利根者多文广说。六分之文竟在于前。 经曰。舍利弗言不可思议如来常以如实而化众生如是实义多文广义利根众生乃可修之钝根众生难以措意云何方便令彼钝根得入是谛。 论曰。此下第二为钝根者少文略摄。然利钝广略有二种门。若论探解利略钝广。利者闻一以知十故。钝者闻十方解十故。若齐言解利广钝略。利者多闻而多解故。钝者诵少而总持故。今此文意约此后门。文中有五。一问二答三请四说五者大众闻说得益。此即初文。于中有二。先领前说。后问所疑。措者存意。多文广义钝根狭才难以存意。 经曰。佛言令彼钝根受持一四句偈即入实谛一切佛法摄在一偈中。 论曰。此是第二答。如来辩才无碍自在故。说一偈摄诸佛法。佛法之要在此四句。令钝根者。诵持一偈常念思惟。乃至遍知一切佛法。是名如来善巧方便。 经曰。舍利弗言云何一四句偈愿为说之。 论曰。是第三请。 现代汉语译本：因为不是所显现的影像，所以远离一切动。‘远离一切分别’是本义的意义，这是第三个总结意义，远离分别就是总结远离相的意义，因为远离分别所以不执取相。‘本义的意义’是总结远离动的意义，因为本来寂静不起动。像这样观察入定才叫做禅，这是第四个总结名称。远离相、远离动才能得到禅的名称，禅是寂静思虑的称呼。那些世间的禅定被称为禅，是假借禅的名称，不是真正的禅。这一品内有两部分，为利根的人多用文字广泛解说，六部分的内容在前文已经结束。 经文说：‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）说，不可思议的如来（Tathāgata，佛陀的称号之一）常常用如实之理来教化众生，像这样真实的意义，用很多文字广泛解释，利根的众生才能够修习，钝根的众生难以领会。用什么方便能够让那些钝根的众生进入这种真谛呢？’ 论中说：下面第二部分是为钝根的人用少量文字概括。然而利根和钝根，广说和略说有两种方式。如果说探究理解，那么利根的人适合略说，钝根的人适合广说。利根的人听一件事就能明白十件事，钝根的人听十件事才能明白十件事。如果说理解的程度，那么利根的人适合广说，钝根的人适合略说。利根的人多闻而多理解，钝根的人诵读的少而能总持。现在这段文字的意思是按照后面这种方式。文章中有五个部分：一是提问，二是回答，三是请求，四是解说，五是大众听了解说得到利益。这便是第一个部分，其中有两个方面：先领会前面的说法，然后提问所疑惑的地方。‘措’是存意的意思。用很多文字广泛解释，钝根的人才智狭隘难以存意。 经文说：‘佛（Buddha）说，让那些钝根的人受持一个四句偈，就能进入真实的真谛，一切佛法都摄在一个偈颂中。’ 论中说：这是第二个回答。如来（Tathāgata）的辩才无碍自在，所以说一个偈颂就能摄尽一切佛法。佛法的要点就在这四句偈中，让钝根的人诵持一个偈颂，常常念诵思惟，乃至普遍知晓一切佛法，这叫做如来（Tathāgata）善巧方便。 经文说：‘舍利弗（Śāriputra）说，什么是一个四句偈？希望您能为我们解说。’ 论中说：这是第三个请求。