English
English version: Because it is not the image that appears, it is therefore free from all movement. 'Being free from all discrimination' is the meaning of the fundamental meaning. This is the third concluding meaning. Being free from discrimination is summarizing the meaning of being free from characteristics, because being free from discrimination means not grasping onto characteristics. 'The meaning of the fundamental meaning' is summarizing the meaning of being free from movement, because it is originally still and does not arise into movement. Observing and entering samadhi in this way is called Dhyana (禅, meditation). This is the fourth concluding name. Being free from characteristics and being free from movement can attain the name of Dhyana (禅), Dhyana (禅) is the name for peaceful contemplation. Those worldly samadhis that are called Dhyana (禅) are borrowing the name of Dhyana (禅), they are not true Dhyana (禅). Within this chapter, there are two parts, for those with sharp faculties, many words are used for extensive explanation. The content of the six parts has ended in the previous text. The Sutra says: 'Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom) said, the inconceivable Tathāgata (如来, one of the titles of the Buddha) always transforms sentient beings with the truth of reality. Such a true meaning, with many words and extensive explanations, can only be cultivated by sentient beings with sharp faculties, while sentient beings with dull faculties find it difficult to comprehend. What expedient means can be used to enable those sentient beings with dull faculties to enter this ultimate truth?' The Treatise says: The second part below is for those with dull faculties, summarized with few words. However, there are two ways to consider sharp and dull faculties, extensive and concise explanations. If discussing exploration and understanding, then sharp faculties are suitable for concise explanations, while dull faculties are suitable for extensive explanations. Those with sharp faculties understand ten things upon hearing one, while those with dull faculties understand ten things only after hearing ten. If discussing the degree of understanding, then sharp faculties are suitable for extensive explanations, while dull faculties are suitable for concise explanations. Those with sharp faculties hear much and understand much, while those with dull faculties recite little but can retain it all. The meaning of this text now follows the latter approach. There are five parts in the text: first, a question; second, an answer; third, a request; fourth, an explanation; and fifth, the assembly hearing the explanation and gaining benefit. This is the first part, which has two aspects: first, understanding the previous statement; then, asking about what is doubted. 'Cuo (措)' means to keep in mind. With many words and extensive explanations, sentient beings with dull faculties and narrow talents find it difficult to keep in mind. The Sutra says: 'The Buddha (佛) said, let those with dull faculties receive and uphold a four-line verse, and they will enter the true reality. All Buddha-dharma is contained within one verse.' The Treatise says: This is the second answer. The Tathāgata's (如来) eloquence is unobstructed and free, so saying one verse can encompass all Buddha-dharma. The essence of Buddha-dharma is in these four lines. Let those with dull faculties recite and uphold one verse, constantly reciting and contemplating, until they universally know all Buddha-dharma. This is called the Tathāgata's (如来) skillful means. The Sutra says: 'Śāriputra (舍利弗) said, what is a four-line verse? May you please explain it to us.' The Treatise says: This is the third request. --------------------------------------------------------------------------------
Chinese
经曰。于是尊者而说偈言因缘所生义是义灭非生灭诸生灭义是义生非灭。 论曰。是第四说。此四句义有别有总。别则明二门义。总即显一心法。如是一心二门之内一切佛法。无所不摄。是义云何。前之二句融俗为真显平等义。下之二句融真为俗显差别门。总而言之。真俗无二而不守一。由无二故即是一心。不守一故举体为二。如是名为一心二门。大意如是。次释其文。因缘所生义者。是举一切世谛诸法。是义灭者。融俗为真。谓所生义本来寂灭故。言非生者。显其生义是灭之由。由其生义即非生故。求其生义即不成故。是故生义即寂灭也。灭诸生灭义者。是举真谛寂灭之法。是义生者。融真为俗。谓寂灭法从缘生起故。言非灭者。显其寂灭是生之由。由其寂灭非寂灭故。求寂灭义不可得故。是故寂灭从缘生也。寂灭是生者。不生之生也。生义是灭者。不灭之灭也。不灭之灭故灭即为生也。不生之生故生即寂灭也。合而言之。生即寂灭而不守灭。灭即为生而不住生。生灭不二动寂无别。如是名为一心之法。虽实不二而不守一。举体随缘生动。举体随缘寂灭。由是道理生是寂灭寂灭是生。无障无碍不一不异。是谓一偈总别之义。 经曰。尔时大众闻说是偈佥大欢喜皆得灭生灭生般若性空智海。 现代汉语译本： 经中说：于是尊者说偈语道：‘因缘所生之法，其本性是寂灭而非生起，诸法生灭的真义，在于其本性是生起而非灭亡。’ 论中解释说：这是第四种说法。这四句偈语的含义，有分别解释和总体解释。分别解释，则阐明了真俗二门（指真谛之门和俗谛之门）的含义；总体解释，则彰显了一心之法。像这样，在一心二门之内，一切佛法，无所不包含。这其中的含义是什么呢？前面的两句偈语，融会世俗谛为真谛，彰显了平等之义；后面的两句偈语，融会真谛为世俗谛，彰显了差别之门。总而言之，真俗二谛并非二元对立，但也不执着于单一。因为不是二元对立，所以即是一心；不执着于单一，所以整体展现为二。这便称为一心二门。大体的意思是这样。接下来解释其中的文句。‘因缘所生义’，是总括一切世俗谛的诸法。‘是义灭者’，融会世俗为真谛，意思是说，因缘所生的诸法，其本性本来就是寂灭的。‘言非生者’，彰显了生起的意义是寂灭的根源。因为生起的意义本身就不是真实的生起，探求其生起的意义，最终也是无法成立的。因此，生起的意义就是寂灭。‘灭诸生灭义者’，是总括真谛寂灭之法。‘是义生者’，融会真谛为世俗谛，意思是说，寂灭之法从因缘而生起。‘言非灭者’，彰显了寂灭是生起的根源。因为寂灭本身并非真正的寂灭，探求寂灭的意义也是不可得的。因此，寂灭是从因缘而生起的。寂灭是生起，是不生之生。生起的意义是寂灭，是不灭之灭。不灭之灭，所以寂灭即是生起。不生之生，所以生起即是寂灭。合起来说，生起即是寂灭，但不执着于寂灭；寂灭即是生起，但不执着于生起。生灭并非二元对立，动与静也没有差别。这便称为一心之法。虽然实际上并非二元对立，但不执着于单一。整体随顺因缘而生起变动，整体随顺因缘而寂灭。由于这样的道理，生起就是寂灭，寂灭就是生起。没有阻碍，没有妨碍，不是单一，也不是差异。这就是这一偈颂总体和分别的含义。 经中说：当时大众听闻了这首偈语，都非常欢喜，都获得了灭生灭生的般若（Prajna，智慧）性空（Sunyata，空性）智海。
English
English version: The Sutra says: Thereupon, the Venerable spoke in verse, saying: 'The meaning of that which arises from conditions is that its nature is extinction, not arising; the true meaning of the arising and ceasing of all dharmas is that its nature is arising, not extinction.' The Treatise says: This is the fourth explanation. The meaning of these four lines has both separate and general interpretations. Separately, it clarifies the meaning of the two gates (referring to the gate of Truth and the gate of Convention); generally, it reveals the Dharma of the One Mind. Like this, within the One Mind and Two Gates, all Buddha-Dharma is encompassed without exception. What is the meaning of this? The first two lines merge the mundane into the true, revealing the meaning of equality; the latter two lines merge the true into the mundane, revealing the gate of difference. In summary, the true and the mundane are not two, yet one is not clung to. Because they are not two, they are the One Mind; because one is not clung to, the whole manifests as two. This is called the One Mind and Two Gates. The general meaning is like this. Next, explain the words within it. 'The meaning of that which arises from conditions' refers to all dharmas of the mundane truth. 'Its meaning is extinction' merges the mundane into the true, meaning that the nature of that which arises from conditions is originally extinction. 'Saying not arising' reveals that the meaning of arising is the cause of extinction. Because the meaning of arising itself is not true arising, seeking its meaning of arising ultimately cannot be established. Therefore, the meaning of arising is extinction. 'Extinguishing all arising and ceasing' refers to the Dharma of the true truth of extinction. 'Its meaning is arising' merges the true into the mundane, meaning that the Dharma of extinction arises from conditions. 'Saying not extinction' reveals that extinction is the cause of arising. Because extinction itself is not true extinction, seeking the meaning of extinction is also unattainable. Therefore, extinction arises from conditions. Extinction is arising, it is the arising of non-arising. The meaning of arising is extinction, it is the extinction of non-extinction. The extinction of non-extinction, therefore extinction is arising. The arising of non-arising, therefore arising is extinction. Combining them, arising is extinction, but not clinging to extinction; extinction is arising, but not dwelling in arising. Arising and ceasing are not two, movement and stillness are not different. This is called the Dharma of the One Mind. Although in reality they are not two, one is not clung to. The whole follows conditions to arise and move, the whole follows conditions to become still and extinct. Due to this principle, arising is extinction, extinction is arising. Without obstruction, without hindrance, not one, not different. This is the meaning of the verse, both general and separate. The Sutra says: At that time, the great assembly, hearing this verse, were all greatly delighted and all attained the Prajna (Prajna, wisdom) of extinguishing arising and ceasing, the Sunyata (Sunyata, emptiness) nature, the ocean of wisdom. --------------------------------------------------------------------------------
Chinese
论曰。此是第五闻说得益。即显得解总别道理。所言灭者。得上二句生义灭故。次言生者。得下二句灭义生故。是明得二义。灭生般若者。是显得二解。是依别门而得利也。性空智海者。总而观之。若灭若生不守自性。自性空智深广无边。如是名为性空智海。是依总门而得益也。 如来藏品 论曰。真俗无二一实之法诸佛所归名如来藏。今此品中明无量法及一切行莫不归入如来藏中。故就所入以立名也。 经曰。尔时梵行长者从本际起而白佛言尊者生义不灭灭义不生如是如义即佛菩提菩提之性即无分别无分别智分别无穷无穷之相唯分别灭如是义相不可思议不思义中乃无分别。 论曰。别明观行有六分中。显一切行出真性空竟在于前。此下第六明无量法入如来藏。就文有二。一明诸法诸行同入一处。二显入行入智因果差别。初中亦二。先明诸法入一实义。后明诸行入一佛道。初中有四。一问二答三领四述。问中有二。先领前说。后问所疑。此中问者名梵行者。是人形虽俗仪。心住一味。以是一味摄一切味。虽涉诸味之秽尘俗。不失一味之梵净行。此中显如是义。所以令其发问。从本际起者。闻佛所说即入本际。今欲发问从彼而起。生义不灭者。是领下半。是义生非灭故。灭义不生者。是领上半 现代汉语译本：论曰：这是第五种听闻佛法而获得利益的情况，即显现了解总相和别相的道理。所说的‘灭’，是因为上面两句所说的‘生’的意义已经灭除的缘故。接下来所说的‘生’，是因为下面两句所说的‘灭’的意义已经产生的缘故。这是说明获得两种意义。‘灭生般若’，是显现了解两种解脱。这是依靠别相之门而获得利益。‘性空智海’，是从总体上观察，无论是‘灭’还是‘生’都不执着于自身的体性，自身体性空性的智慧深广无边。像这样就叫做‘性空智海’。这是依靠总相之门而获得利益。 如来藏品 论曰：真谛和俗谛没有分别，唯一真实的法是诸佛所归宿的地方，叫做如来藏（Tathagatagarbha，诸佛的法身）。现在这一品中说明无量的法和一切修行都归入如来藏中。所以就所归入的地方来立名。 经曰：这时，梵行（Brahmacarin，清净的修行者）长者从本际（Bhuta-koti，实相的终极）起而对佛说：‘尊者，生义不灭，灭义不生，像这样如义（Tathata，真如）就是佛菩提（Buddha-bodhi，佛的智慧），菩提的体性就是无分别（Nirvikalpa，没有分别），无分别智（Nirvikalpa-jnana，没有分别的智慧）分别无穷，无穷的相唯有分别灭除。像这样的意义和相不可思议，在不可思议的意义中就没有分别。’ 论曰：分别说明观行有六个部分，在前面已经说明了一切修行出自真性空。下面第六部分说明无量的法进入如来藏。就文义来说有两个方面：一是说明诸法诸行共同进入一个地方；二是显现进入修行和进入智慧的因果差别。在第一个方面中也有两个方面：先说明诸法进入一实义（Eka-satya，唯一的真实意义），后说明诸行进入一佛道（Eka-Buddha-marga，唯一的成佛之道）。在第一个方面中有四个部分：一问，二答，三领，四述。问中有两个方面：先领会前面的说法，后询问所疑惑的地方。这里提问的人名叫梵行，是人形虽然是世俗的仪态，但心却安住于一味（Eka-rasa，唯一的味道）。用这一味来摄取一切味道，虽然涉足各种味道的污秽尘俗，但不失去一味的清净梵行。这里显现像这样的意义，所以让他来提问。‘从本际起’，是听到佛所说就进入本际，现在想要提问就从那里开始。‘生义不灭’，是领会下半句，是意义产生而不是灭除的缘故。‘灭义不生’，是领会上半句。