Chinese
贫穷乞儿本未曾见日轮光明。其有目者为说有日。盲者谓无不信有日。直是颠倒。彼计亦尔。由彼本来唯学空有。而未曾闻无二中道。虽有说者不信受故。所以日轮喻于中道者。日轮圆满有大光明。唯除盲者无不见故。一心亦尔。周圆无缺有本始觉大光明照。除不信者无不入故。说法如龟毛者。彼无见者说一心法但名无体犹如龟毛。不异盲人谓无日轮也。 经曰。我今闻佛说知法非二见亦不依中住故从无住取。 论曰。此是第三自申正取。知法非二见者。知中道法非有无解之所见故。即离第二无日之倒。亦不依中住者。虽离二边不存中道一实而住。即离第一轮水之妄。如是离彼二边过失故。从佛教无住之诠领解所诠无住之旨。故言故从无住取也。 经曰。如来所说法悉从于无住我从无住处是处礼如来敬礼如来相等空不动智不着无处所敬礼无住身。 论曰。此是第四礼能说者。于中有三。一者一颂礼能说者。二者二句礼能说智。三者二句礼能说身。初中言如来所说法。悉从于无住者。谓佛教法顺从无住故。我从无住处是处礼如来者。依教得从于无住处。弥知如来最可尊重故。于是处礼能说者。此中言无住者。不住二谛亦不在中。虽不在中而离二边。如是名为无住处也。第二中言如来相者。不以 现代汉语译本：一个贫穷的乞丐从未见过太阳的光明。有眼睛的人告诉他有太阳，盲人却说没有，不相信有太阳，这真是颠倒。他们的想法也是这样。因为他们本来只学习空和有，而没有听闻过无二的中道。即使有人告诉他们，他们也不相信接受。所以用太阳来比喻中道，是因为太阳圆满，有巨大的光明，除了盲人，没有人看不见。一心也是这样，周全圆满没有缺陷，有本始觉的大光明照耀，除了不相信的人，没有人不能进入。说一心法就像龟毛一样，那些没有看见的人说一心法，只是一个名称，没有实体，就像龟毛一样。和盲人说没有太阳一样。 经书上说：‘我现在听佛说，知道法不是二元对立的，见解也不依赖于中道而住，所以从无住的境界领悟。’ 论中说：这是第三个部分，自己申明正确的领悟。‘知道法不是二元对立的’，是指知道中道之法不是有和无的见解所能见到的，这就脱离了第二种认为没有太阳的颠倒。‘也不依赖于中道而住’，是指虽然脱离了二边，也不执着于中道这一实在的境界而住，这就脱离了第一种认为轮是水的虚妄。像这样脱离了二边的过失，所以从佛教的无住之诠释中领悟所诠释的无住之旨，所以说‘从无住取’。 经书上说：‘如来说的法，都来自于无住。我从无住之处，在这个地方礼敬如来，敬礼如来的平等空性，不动摇的智慧，不执着于任何处所，敬礼无住之身。’ 论中说：这是第四个部分，礼敬能说法的人。其中有三个方面：第一，用一颂来礼敬能说法的人；第二，用两句来礼敬能说法的智慧；第三，用两句来礼敬能说法的身。第一方面说‘如来说的法，都来自于无住’，是指佛教的法顺从于无住。‘我从无住之处，在这个地方礼敬如来’，是指依靠佛的教导，才能从无住之处，更加明白如来是最值得尊敬的。所以在这个地方礼敬能说法的人。这里说的‘无住’，是不住在二谛，也不在中道。虽然不在中道，却脱离了二边，像这样就叫做无住之处。第二方面说‘如来相’，不是以……
English
English version: A poor beggar has never seen the light of the sun. Those who have eyes tell him there is a sun, but the blind man says there is none, not believing there is a sun. This is truly inverted. Their thinking is also like this. Because they originally only learned about emptiness and existence, and have never heard of the non-dual Middle Way. Even if someone tells them, they do not believe or accept it. Therefore, the sun is used as a metaphor for the Middle Way, because the sun is complete and has great light, and except for the blind, no one cannot see it. The One Mind is also like this, complete and without defects, with the great light of original enlightenment shining, and except for those who do not believe, no one cannot enter. Saying that the Dharma of the One Mind is like a tortoise's hair, those who have not seen it say that the Dharma of the One Mind is just a name without substance, like a tortoise's hair. It is no different from a blind man saying there is no sun. The Sutra says: 'Now I hear the Buddha say that I know that the Dharma is not dualistic, and views do not rely on the Middle Way to abide, so I understand from the realm of non-abiding.' The Treatise says: This is the third part, where one declares one's correct understanding. 'Knowing that the Dharma is not dualistic' means knowing that the Dharma of the Middle Way cannot be seen by the views of existence and non-existence, thus breaking away from the second kind of inversion that believes there is no sun. 'Nor does it rely on the Middle Way to abide' means that although one is detached from the two extremes, one does not cling to the one real realm of the Middle Way to abide, thus breaking away from the first kind of delusion that believes the wheel is water. In this way, by breaking away from the faults of the two extremes, one understands the meaning of non-abiding explained by the Buddha's teaching of non-abiding, so it is said 'take from non-abiding'. The Sutra says: 'All the Dharma spoken by the Tathagata comes from non-abiding. I, from the place of non-abiding, in this place, pay homage to the Tathagata, pay homage to the Tathagata's equality and emptiness, unwavering wisdom, not clinging to any place, pay homage to the non-abiding body.' The Treatise says: This is the fourth part, paying homage to the one who can speak the Dharma. There are three aspects to it: first, using one verse to pay homage to the one who can speak the Dharma; second, using two lines to pay homage to the wisdom of the one who can speak the Dharma; third, using two lines to pay homage to the body of the one who can speak the Dharma. The first aspect says 'All the Dharma spoken by the Tathagata comes from non-abiding', which means that the Buddha's Dharma follows non-abiding. 'I, from the place of non-abiding, in this place, pay homage to the Tathagata', which means that by relying on the Buddha's teachings, one can understand from the place of non-abiding that the Tathagata is most worthy of respect. Therefore, in this place, pay homage to the one who can speak the Dharma. The 'non-abiding' mentioned here does not abide in the two truths, nor in the Middle Way. Although not in the Middle Way, it is detached from the two extremes, and this is called the place of non-abiding. The second aspect says 'Tathagata's form', not with... --------------------------------------------------------------------------------
Chinese
相好为如来相。以不动智为如来相。言等空者。谓如来智无量无边等虚空界无所不遍故。言不动者。遍达一切无边三世。世有迁流智用不移故。第三中言不著者。法身离二边故。无处所者。中间无所住故。故言敬礼无住身也。 经曰。我于一切处常见诸如来唯愿诸如来为我说常法。 论曰。此是第五问所未闻。于中上半自申常对。下之二句请说常法。自申意者。我离诸边得无住智故。能一一微尘之中常见十方无量诸佛。十方世界诸微尘中无处不见无量诸佛。故言一切处常见诸如来。如华严经言。于一微尘中普见无量佛。如一微尘中一切尘亦然。故有如是力堪闻常法。所以愿闻说常法也。 经曰。尔时如来而作是言诸善男子汝等谛听为汝众等说于常法。 论曰。此下第四入果常法。于中有三。一如来说。二长者演。其第三者大众得益。初中有二。许说。正说。此即许说。 经曰。善男子常法非常法非说亦非字非谛非解脱非无非境界离诸妄断际是法非无常离诸常断见了见识为常是识常寂灭寂灭亦寂灭。 论曰。此下第二正说。于中有二。先说常果。后示常因。初中二句法常佛常。初中言常法非常法者。谓佛所师法身之体离生灭相故曰常法。离常住性故非常法。非说亦非字者。绝能诠 现代汉语译本： 相好是如来（Tathagata，佛的称号）的相。以不动智为如来相。‘言等空者’，是指如来的智慧无量无边，等同于虚空界，无所不遍。‘言不动者’，是说智慧遍达一切无边三世（过去、现在、未来），世间万物有迁流变化，而智慧的运用却不改变。第三句中说‘不著者’，是因为法身（Dharmakaya，佛的法性之身）远离二边（有和无，常和断等）。‘无处所者’，是因为法身在中间也没有任何住处。所以说敬礼无住身。 经文说：‘我于一切处常见诸如来，唯愿诸如来为我说常法。’ 论中说：这是第五个问题中没有听闻过的。其中上半句表明自己常常见到如来，下两句请求佛陀宣说常法。表明自己意思的是，我远离各种边见，得到无住的智慧，所以能在每一个微尘之中常见十方无量的诸佛。十方世界的所有微尘中，没有一处不见无量的诸佛。所以说‘一切处常见诸如来’。如同《华严经》所说：‘于一微尘中普见无量佛，如一微尘中一切尘亦然。’所以有这样的能力堪能听闻常法，因此希望听闻宣说常法。 经文说：‘尔时如来而作是言，诸善男子，汝等谛听，为汝众等说于常法。’ 论中说：下面第四部分进入果地的常法。其中有三个部分：一是如来说，二是长者演说，第三是大众得到利益。最初的部分有两个方面：一是允许宣说，二是正式宣说。这里是允许宣说。 经文说：‘善男子，常法非常法，非说亦非字，非谛非解脱，非无非境界，离诸妄断际，是法非无常，离诸常断见了见识为常，是识常寂灭，寂灭亦寂灭。’ 论中说：下面第二部分正式宣说。其中有两个方面：先说常果，后显示常因。最初的两句是法常佛常。最初说‘常法非常法’，是指佛所师法的法身本体，远离生灭的相状，所以说是常法。远离常住的自性，所以说非常法。‘非说亦非字’，是说超越了能诠释的言语。
English
English version: The auspicious marks and characteristics are the marks of the Tathagata (Tathagata, title of the Buddha). Taking the immovable wisdom as the mark of the Tathagata. 'Saying equal to space' means that the wisdom of the Tathagata is immeasurable and boundless, equal to the realm of empty space, and all-pervading. 'Saying immovable' means that wisdom pervades all boundless three periods of time (past, present, and future). The world has changes and flows, but the application of wisdom does not change. The third sentence says 'not attached' because the Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha) is far from the two extremes (existence and non-existence, permanence and cessation, etc.). 'No place' means that the Dharmakaya has no dwelling place in the middle either. Therefore, it is said to pay homage to the non-abiding body. The sutra says: 'I constantly see all the Tathagatas in all places, and I only wish that all the Tathagatas would speak to me about the constant Dharma.' The treatise says: This is something that has not been heard in the fifth question. The first half of it states that one constantly sees the Tathagata, and the latter two sentences request the Buddha to expound the constant Dharma. What it means to state oneself is that I am far from all biases and have attained the wisdom of non-abiding, so I can constantly see the immeasurable Buddhas of the ten directions in every single dust particle. In all the dust particles of the worlds of the ten directions, there is no place where one does not see the immeasurable Buddhas. Therefore, it is said 'constantly see all the Tathagatas in all places'. As the Avatamsaka Sutra says: 'In one dust particle, one universally sees immeasurable Buddhas, just as in one dust particle, all dust particles are the same.' Therefore, one has such power to be able to hear the constant Dharma, and therefore hopes to hear the exposition of the constant Dharma. The sutra says: 'At that time, the Tathagata said, 'Good men, listen attentively, and I will expound the constant Dharma for you all.' The treatise says: The fourth part below enters the constant Dharma of the fruition stage. There are three parts: first, the Tathagata speaks; second, the elders expound; and third, the assembly benefits. The initial part has two aspects: first, permission to expound; and second, the formal exposition. This is the permission to expound. The sutra says: 'Good men, the constant Dharma is not the constant Dharma, it is neither speech nor word, neither truth nor liberation, neither non-existence nor realm, it is far from all delusions and the boundary of cessation, this Dharma is not impermanent, it is far from all views of permanence and cessation, seeing and knowing is constant, this knowing is constant quiescence, quiescence is also quiescence.' The treatise says: The second part below is the formal exposition. There are two aspects: first, the constant fruit is spoken of; and second, the constant cause is shown. The first two sentences are that the Dharma is constant and the Buddha is constant. The first saying 'the constant Dharma is not the constant Dharma' refers to the Dharma-body essence of the Dharma that the Buddha teaches, which is far from the characteristics of arising and ceasing, so it is called the constant Dharma. It is far from the self-nature of permanence, so it is called not the constant Dharma. 'Neither speech nor word' means that it transcends the language that can explain. --------------------------------------------------------------------------------
Chinese
名言故。非谛非解脱者。超所诠实义故。非无非境界离诸妄断际者。非毕竟无亦非有境。非有境故离妄执境。而非无故离断见境。际者。境界之异名也。是法非无常离诸常断见者。非无常故离诸断见。而是法故离诸常见。常见所取非是法故。已明法常次显佛常。了见识为常者。于彼常法究竟了见。了见之时诸识为常。所以然者。前随无明动本静心。今随了见归本静故。是识常寂灭者。诸识本来无生无灭。无生灭故性常寂灭。今了见时永灭如是寂灭之识。故言寂灭亦寂灭也。所以然者。彼寂灭识是无常法。所以灭彼乃得常故。至下总持品是义当显。又此本来寂灭之性不守常性故言亦寂灭。 经曰。善男子知法寂灭者不寂灭心心常寂灭得寂灭者心常真观。 论曰。此下第二示其常因。于中有二。别明总结。别中亦二。先真证观。后方便观。初中言知法寂灭者者。初地已上知一切法本来寂灭故。既知无起故不灭心。不灭心者。常寂灭故。是显所知之寂灭也。得寂灭者心常真观者。是明能证之心常住。随所证理离生灭相。而恒不失真照观故。 经曰。知诸名色唯是痴心痴心分别分别诸法更无异事出于名色知法如是不随文语心心于义不分别我。 论曰。是第二明其方便观。于中有二。先明唯识寻思。后 现代汉语译本： 因为名言的缘故，（此法）既非真谛也非解脱，因为它超越了所诠释的真实意义。它既非虚无也非境界，因为它远离了各种虚妄的断灭边际。它不是毕竟空，也不是有境，因为它是有境，所以远离了执着于境界的妄想；因为它不是虚无，所以远离了断灭见。‘际’是境界的另一种说法。 此法不是无常，因为它远离了各种常见和断见。因为它不是无常，所以远离了各种断见；因为它是法，所以远离了各种常见。常见所执取的不是真正的法。已经阐明了法的常性，接下来阐明佛的常性。如果有人了见诸识是常，那么他对这种常法就有了究竟的了见。当他了见时，诸识就是常。之所以如此，是因为之前随顺无明而动摇了本来的寂静之心，现在随顺了见而回归到本来的寂静。‘是识常寂灭’，意思是诸识本来就没有生灭，没有生灭的缘故，其自性就是常寂灭。现在了见时，永远灭除了这种寂灭之识，所以说寂灭也寂灭。之所以如此，是因为这种寂灭之识是无常法，所以灭除它才能得到常。到下面的《总持品》时，这个道理会更加明显。而且这种本来寂灭的自性不守住常性，所以说‘亦寂灭’。 经文说：‘善男子，知法寂灭者，不寂灭心，心常寂灭，得寂灭者，心常真观。’ 论中说：下面第二部分是说明常性的原因。其中有两点：分别说明和总结。分别说明中也有两点：先是真证观，后是方便观。首先，‘知法寂灭者’，意思是初地以上的菩萨知道一切法本来就是寂灭的，既然知道没有生起，所以就不会灭心。不灭心，就是常寂灭的缘故。这是显示所知的寂灭。‘得寂灭者，心常真观’，这是说明能证的心是常住的，随顺所证的真理，远离生灭的相状，并且恒常不失去真实的照观。 经文说：‘知诸名色唯是痴心，痴心分别，分别诸法，更无异事出于名色，知法如是不随文语心，心于义不分别我。’ 论中说：这是第二部分说明方便观。其中有两点：先是唯识寻思，后是...