English
English version: Treatise: This is the fifth instance of gaining benefit from hearing the Dharma, which manifests the understanding of the principles of totality and particularity. The 'cessation' mentioned is because the meaning of 'arising' stated in the previous two sentences has ceased. The 'arising' mentioned next is because the meaning of 'cessation' stated in the following two sentences has arisen. This clarifies the attainment of two meanings. 'Cessation and arising of prajna' manifests the understanding of two liberations. This is gaining benefit by relying on the gate of particularity. 'The wisdom ocean of emptiness of inherent existence' is observed from a holistic perspective. Whether it is 'cessation' or 'arising,' it does not cling to its own nature. The wisdom of emptiness of inherent existence is profound and boundless. This is called 'the wisdom ocean of emptiness of inherent existence.' This is gaining benefit by relying on the gate of totality. Chapter on the Tathagatagarbha Treatise: The ultimate truth and conventional truth are not different; the one true Dharma to which all Buddhas return is called the Tathagatagarbha (Tathagatagarbha, the Womb of the Thus-Come One). This chapter explains that limitless Dharmas and all practices return to the Tathagatagarbha. Therefore, the name is established based on what is entered. Sutra: At that time, the Brahmacarin (Brahmacarin, one who practices chastity) elder arose from the Bhuta-koti (Bhuta-koti, the limit of reality) and said to the Buddha: 'Venerable One, the meaning of arising does not cease, and the meaning of cessation does not arise. Thus, suchness (Tathata, suchness) is Buddha-bodhi (Buddha-bodhi, the wisdom of the Buddha), and the nature of bodhi is non-discrimination (Nirvikalpa, without discrimination). Non-discriminating wisdom (Nirvikalpa-jnana, wisdom without discrimination) discriminates endlessly, and the characteristics of endlessness are only extinguished by the cessation of discrimination. Such meaning and characteristics are inconceivable, and in the inconceivable meaning, there is no discrimination.' Treatise: Separately explaining the contemplation and practice has six parts. It has been explained earlier that all practices originate from the emptiness of true nature. The sixth part below explains that limitless Dharmas enter the Tathagatagarbha. In terms of the text, there are two aspects: first, explaining that all Dharmas and practices enter one place together; second, manifesting the differences in cause and effect between entering practice and entering wisdom. In the first aspect, there are also two aspects: first, explaining that all Dharmas enter the one true meaning (Eka-satya, the one true meaning); second, explaining that all practices enter the one Buddha-path (Eka-Buddha-marga, the one path to Buddhahood). In the first aspect, there are four parts: first, the question; second, the answer; third, the acceptance; and fourth, the statement. In the question, there are two aspects: first, understanding the previous statement; second, questioning what is doubted. The person asking the question here is named Brahmacarin, whose human form is of secular demeanor, but whose mind abides in one flavor (Eka-rasa, one taste). Using this one flavor to encompass all flavors, although involved in the defilements of various flavors, he does not lose the pure Brahmacarin practice of one flavor. This manifests such a meaning, so he is allowed to ask the question. 'Arising from the Bhuta-koti' means that upon hearing what the Buddha said, he entered the Bhuta-koti, and now wanting to ask a question, he arises from there. 'The meaning of arising does not cease' means understanding the second half of the sentence, that meaning arises and does not cease. 'The meaning of cessation does not arise' means understanding the first half of the sentence. --------------------------------------------------------------------------------
Chinese
。是义灭非生故。如是如义者。总领一偈。不灭不生无二义故。如是无二义诸佛所觉道故言即佛菩提。觉顺无二不分不别故言即无分别。由其无所分别乃能无不分别。故言无分别智分别无穷。所以分别无穷者。只由灭诸分别故。言无穷之相唯分别灭。如是义相离言绝虑故不思议。不思议中心言绝故。乃无分别。如是领前所说偈义。 经曰。尊者一切法数无量无边无边法相一实义性唯住一性其事云何。 论曰。此是正问所疑。小乘教有八万法蕴。一蕴之量十百之数。今大乘教不唯八万故言法数无量无边。无边教法所诠义相更无异趣唯一实义。教法众多唯住一性甚难可解。其事云何。 经曰。佛言长者不可思议我说诸法为迷者故方便道故一切法相一实义智何以故譬如一市开四大门是四门中皆归一市如彼众庶随意所入种种法味亦复如是。 论曰。是第二答。于中有三。谓法．喻．合。初法说言我说诸法者谓三乘教及一乘教。为迷者故者。为未达一味者说故。方便道故者。皆入一味之方便故。入正观时不须言教故。一切法相一实义智者。因诸教法所入之相唯一实义正观智故。喻中言一市者。喻一实义。开四门者。喻四种教。谓三乘教及一乘教。是四门中皆归一市者。依四教者皆归一实故。如彼众庶随 现代汉语译本：这是因为‘义’（artha，意义）的灭除并非是‘生’（birth，产生）。像这样符合‘义’的，总括来说，一首偈颂（gatha，颂）的意思是：不灭不生，没有两种不同的意义。像这样没有两种意义，是诸佛所觉悟的道路，所以说就是佛菩提（bodhi，觉悟）。觉悟顺应没有两种，不分不别，所以说就是没有分别。因为没有分别，才能无所不分别，所以说无分别智分别无穷。之所以分别无穷，只是因为灭除了各种分别。所以说无穷的相，唯有分别灭除。像这样的义相，远离言语，断绝思虑，所以不可思议。不可思议的中心，言语断绝，所以没有分别。像这样领会前面所说的偈颂的意义。 经文说：‘尊者，一切法（dharma，佛法）的数量无量无边，无边法的相，一实义性，唯独安住于一性，这件事是怎样的呢？’ 论中说：这是正面的提问所疑惑的地方。小乘教有八万法蕴（skandha，蕴），一蕴的数量是十百之数。现在大乘教不只是八万，所以说法的数量无量无边。无边教法所诠释的义相，更没有其他不同的旨趣，只有一个真实的意义。教法众多，唯独安住于一性，这非常难以理解，这件事是怎样的呢？ 经文说：‘佛说，长者，不可思议！我说诸法是为了迷惑的人，作为方便的道路，一切法的相，一实义智。为什么呢？譬如一个城市，开有四个大门，这四个门中都归于一个城市，就像那些民众随意进入一样，种种法味也是这样。’ 论中说：这是第二种回答。其中有三个部分，分别是法、譬喻、合。首先在法方面说，‘我说诸法’，指的是三乘教和一乘教。‘为了迷惑的人’，是为了没有达到一味的人说的。‘方便道’，都是进入一味的方便。进入正观的时候，不需要言教。‘一切法相一实义智’，是因为各种教法所进入的相，只有一个真实的意义的正观智。譬喻中说，‘一个城市’，比喻一实义。‘开四个门’，比喻四种教，指的是三乘教和一乘教。‘这四个门中都归于一个城市’，是说依靠四教的人都归于一实。
English
English version: This is because the cessation of 'artha' (meaning) is not 'birth' (origination). Such as in accordance with 'artha', to summarize, the meaning of a single 'gatha' (verse) is: neither cessation nor origination, there are no two different meanings. Such as without two meanings, is the path awakened by all Buddhas, therefore it is said to be Buddha 'bodhi' (enlightenment). Awakening accords with without two, without division or separation, therefore it is said to be without discrimination. Because there is no discrimination, one can be without non-discrimination, therefore it is said that non-discriminating wisdom discriminates infinitely. The reason why discrimination is infinite is only because all discriminations are extinguished. Therefore, it is said that the aspect of infinity is only the extinction of discrimination. Such as this aspect of meaning, is far from words, cut off from thoughts, therefore it is inconceivable. In the center of the inconceivable, words are cut off, therefore there is no discrimination. Such as understanding the meaning of the verse said earlier. The sutra says: 'Venerable one, the number of all 'dharma' (teachings) is immeasurable and boundless, the aspects of boundless dharmas, the nature of one real meaning, only abides in one nature, how is this matter?' The treatise says: This is a direct question about what is doubted. The Hinayana teachings have eighty-four thousand 'skandha' (aggregates) of dharma, the quantity of one aggregate is ten hundred. Now the Mahayana teachings are not only eighty-four thousand, therefore it is said that the number of dharmas is immeasurable and boundless. The aspects of meaning explained by boundless teachings have no other different purposes, only one real meaning. The teachings are numerous, only abiding in one nature, this is very difficult to understand, how is this matter? The sutra says: 'The Buddha said, elder, inconceivable! I speak of all dharmas for those who are confused, as a path of expedient means, the aspect of all dharmas, the wisdom of one real meaning. Why? For example, a city has four great gates, all of these four gates lead to one city, just like those people enter at will, the various flavors of dharma are also like this.' The treatise says: This is the second answer. There are three parts, namely dharma, metaphor, and combination. First, in terms of dharma, it is said, 'I speak of all dharmas', referring to the Three Vehicle teachings and the One Vehicle teaching. 'For those who are confused', is said for those who have not attained one taste. 'Path of expedient means', are all expedient means to enter one taste. When entering correct contemplation, there is no need for verbal teachings. 'The aspect of all dharmas, the wisdom of one real meaning', is because the aspect entered by various teachings is the correct contemplation wisdom of only one real meaning. In the metaphor, 'one city' is a metaphor for one real meaning. 'Opening four gates' is a metaphor for four kinds of teachings, referring to the Three Vehicle teachings and the One Vehicle teaching. 'All of these four gates lead to one city' means that those who rely on the four teachings all return to one reality. --------------------------------------------------------------------------------
Chinese
意所入者。随根浅深随入一教故。所以一市喻一实者。为是百姓之所入故。为诸众生之所归故。合中言种种法者。合于四门。次言味者。谓所趣味合于一市。 经曰。梵行长者言法若如是我住一味应摄一切诸味。 论曰。此是第三领解。摄诸味者。摄诸教味归一实故。 经曰。佛言如是如是何以故一味实义味如一大海一切众流无有不入长者一切法味犹彼众流名数虽殊其水不异若住大海即括众流住于一味即摄诸味。 论曰。此是第四述成。于中有二。总述别成。别中有三。谓法．喻．合。合中有二。一者合彼众流。先以法合后即牒喻。二者合括众流。先举其喻后以法合。 经曰。梵行长者言诸法一味云何三乘道其智有异。 论曰。此下第二明一切行入一佛道。先问后答。此是问异。 经曰。佛言长者譬如江河淮海大小异故深浅殊故名文别故水在江中名为江水水在淮中名为淮水水在河中名为河水俱在海中唯名海水法亦如是俱在真如唯名佛道。 论曰。是第二答有喻有合。初中江河淮者。喻三乘行。海喻佛道。大小异者。喻三乘心宽狭不同。深浅殊者。喻三乘智优劣有异。随前二义其名各别。俱在海中唯名海水者。喻其三乘同入十地法空真如。唯名佛道没三乘名。当知三 现代汉语译本： ‘意所入者’，意思是根据众生根性的深浅，随之进入某一种教法。所以用一座城市来比喻唯一的真实，是因为这是百姓能够进入的地方，是所有众生能够归向的地方。‘合中言种种法者’，是指与四门相合。接下来说的‘味’，是指所趣味的，与一座城市相合。 经文说：‘梵行长者（梵行的修行者）说，如果佛法像您所说的那样只有一种味道，那么就应该能够包含所有的味道。’ 论中说：这是第三次领悟理解。‘摄诸味者’，意思是将各种教法的味道归于唯一的真实。 经文说：‘佛说，是的，是的。为什么呢？因为唯一的真实之味就像大海一样，所有的河流没有不流入其中的。长者，一切佛法的味道也像那些河流一样，名称虽然不同，但水并没有什么不同。如果停留在海中，就包含了所有的河流；停留在唯一的味道中，就包含了所有的味道。’ 论中说：这是第四次阐述完成。其中有总述和分别阐述。分别阐述中有法、比喻和合。合中有两种：一是合于那些河流，先用法来合，然后引用比喻；二是合于包含所有的河流，先举出比喻，然后用法来合。 经文说：‘梵行长者说，如果诸法只有一种味道，为什么三乘（声闻乘、缘觉乘、菩萨乘）之道，他们的智慧会有所不同呢？’ 论中说：下面第二部分说明一切修行都进入唯一的佛道。先提问后回答。这是提问不同之处。 经文说：‘佛说，长者，譬如江、河、淮、海，因为大小不同，深浅不同，名称也不同，水在江中就叫做江水，水在淮中就叫做淮水，水在河中就叫做河水，但都在海中就只叫做海水。佛法也是这样，都在真如（事物的本性）之中，就只叫做佛道。’ 论中说：这是第二部分的回答，有比喻有合。开始的江河淮，比喻三乘的修行。海比喻佛道。大小不同，比喻三乘的心胸宽广狭窄不同。深浅不同，比喻三乘的智慧优劣不同。根据前面的两种意义，它们的名称各自不同。都在海中只叫做海水，比喻三乘共同进入十地（菩萨修行的十个阶段）的法空真如，只叫做佛道，而没有三乘的名称。应当知道三