English
English version: Different teachings are established according to the varying capacities of beings at different times. The Sutra says: 'May the Buddha, with compassion, expound the one true and definitive teaching for future beings, so that those beings may equally attain liberation.' The Treatise says: This is the second formal request for exposition. 'Expounding the one flavor' means requesting the exposition of the taste of enlightenment of true reality. 'Definitive and true' means requesting the exposition of the contemplation that enters the aspect of true Dharma. 'So that those beings may equally attain liberation' means enabling beings in the Semblance Dharma Age and the Final Dharma Age to equally attain ultimate liberation through the one flavor. Therefore, the Buddha's teachings can be categorized into four types: First, those that edify beings in the Correct Dharma Age and benefit future generations, such as the previous sutras. Second, those that edify beings in the Semblance Dharma Age and benefit past generations, such as this sutra. Third, those that universally edify beings in both past and future generations, such as other sutras. Fourth, those that do not benefit either past or future generations, excluding the teachings mentioned above. The Sutra says: 'The Buddha said: Good son, you are able to ask me about the cause of transcending the world, desiring to edify beings so that they may attain the fruit of transcending the world. This is a great matter, inconceivable. Because of great compassion, if I do not speak, it would be like being stingy. You should listen attentively with one mind, and I will expound it for you.' The Treatise says: Below, the Tathagata expounds for the assembly. It is divided into two parts: first, praising the question and promising to expound; second, expounding in response to the request. In praising the question, 'the cause of transcending the world' refers to entering the contemplation of true reality (Skt. Satya-lakṣaṇa). 'The fruit of transcending the world' refers to attaining liberation through the one flavor. 'This is a great matter' refers to the meaning of supreme equality. 'Inconceivable' refers to the state beyond words and thoughts. As the *Lotus Sutra* says: The Buddhas, World-Honored Ones, appear in the world solely for one great cause and condition. The commentator explains: 'One great matter' is based on four meanings. What are the four? First, the meaning of supreme, there is nothing more important than the All-Knowing Wisdom of the Tathagata. As the sutra says, desiring to open the Buddha's knowledge and vision, so that beings may know and attain purity, they appear in the world. The Buddha's knowledge and vision is what the Tathagata can realize with true wisdom, knowing that meaning as it is. Second, the meaning of equality, because the Dharma-body of all *śrāvakas* (hearers), *pratyekabuddhas* (solitary realizers), and Buddhas is equal. As the sutra says, desiring to show beings the Buddha's knowledge and vision, they appear in the world. The equality of the Dharma-body is because the Buddha-nature and Dharma-body are without difference. Third, the meaning of unknowing, because the *śrāvakas* and *pratyekabuddhas* --------------------------------------------------------------------------------
Chinese
等不能知彼真实处故。不知真实处者。不知究竟唯一佛乘故。如经欲令众生悟佛知见故出现于世故。四者令证不退转地。示现欲与无量智业故。如经欲令众生入佛知见故。出现于世故。今此文中一大事者亦有四义。一无上义。如上文言。诸佛智地入实法相故。二者同义。如经一觉了义难解难入故。三不知义。非诸二乘所知见故。四令证义。可度众生皆说一味故。赞问已竟。次许说中亦有二句。初句反显不说有过。后句顺明诫听许说。 经曰。善男子若化众生无生于化不生无化其化大焉。 论曰。自此已下正为宣说。于中有二。先明无相观广明无相利。后显一觉心广前一觉义。无相观中亦有二分。一者直说观行之相。二者往复决诸疑难。初中亦二。先方便观。后明正观。方便观中。有其四句。初一句牒能化。后一句叹化大。中间二句正明观相。无生于化者。初修观时破诸有相。于幻化相灭其生心故。不生无化者。既破化相次遣空相。于无化空亦不生心故。所以然者。众生本来迷心离相。遍取诸相动念生心故。先破诸相灭取相心。虽复已破幻化有相。而犹取其无化空性。取空性故于空生心。所以亦遣无化空性。于时不生取空之心不得已会无二中道。同佛所入诸法实相。如是化故其化大焉。 问。此方便 现代汉语译本：因为不能知晓彼岸真实的境界。不了解真实境界的人，是因为不了解究竟唯一的佛乘的缘故。如经文所说，为了让众生领悟佛的知见，所以（佛）才出现在世间。第四，为了让众生证得不退转地，示现想要给予无量智慧事业的缘故。如经文所说，为了让众生进入佛的知见，所以（佛）才出现在世间。现在这段文字中的‘一大事’也有四重含义：第一是无上的含义，如上文所说，诸佛的智慧境界进入真实法相的缘故。第二是相同的含义，如经文所说，一觉了的含义难以理解难以进入的缘故。第三是不知晓的含义，不是二乘（声闻乘和缘觉乘）所能知晓见到的缘故。第四是令证的含义，可以度化的众生都说同一种法味的缘故。赞叹和提问已经结束。接下来是允许宣说，其中也有两句。第一句反过来表明不说有过失，后一句顺着表明告诫听闻并允许宣说。 经文说：‘善男子，如果教化众生，对于生不执着于化，对于不生也不执着于无化，那么他的教化就非常伟大。’ 论述说：从这里开始正式宣说。其中分为两个部分：先阐明无相观，广泛阐明无相的利益；后显现一觉之心，广泛阐明前文一觉的含义。无相观中也分为两个部分：一是直接说观行的相状，二是来回解答各种疑问。初次阐述中也分为两个部分：先是方便观，后是阐明正观。方便观中，有四句话：第一句是叙述能教化者，后一句是赞叹教化伟大，中间两句是正式阐明观想的相状。‘无生于化者’，是指初修观的时候，破除各种有相，对于幻化的相状，灭除其生起之心。‘不生无化者’，是指已经破除化相之后，接着遣除空相，对于无化的空性，也不生起执着之心。之所以这样，是因为众生本来就迷惑于心，背离了实相，普遍执取各种相状，动念生心。所以先破除各种相状，灭除执取相状的心。即使已经破除了幻化的有相，却仍然执取那无化的空性。因为执取空性，所以对于空性生起执着之心。所以也要遣除无化的空性，这时不生起执取空性的心，不得不契合于无二的中道，与佛所证入的诸法实相相同。像这样教化，他的教化就非常伟大。 问：这种方便
English
English version: Because one cannot know the true state of the other shore. Those who do not understand the true state do not understand the ultimate and unique Buddha Vehicle. As the sutra says, 'To enable sentient beings to awaken to the Buddha's knowledge and vision, (the Buddha) appears in the world.' Fourth, to enable sentient beings to attain the stage of non-retrogression, demonstrating the desire to bestow immeasurable wisdom and activities. As the sutra says, 'To enable sentient beings to enter the Buddha's knowledge and vision, (the Buddha) appears in the world.' Now, the 'one great matter' in this passage also has four meanings: First, the meaning of unsurpassed, as mentioned above, 'The wisdom realm of all Buddhas enters the true Dharma nature.' Second, the meaning of sameness, as the sutra says, 'The meaning of one awakening is difficult to understand and difficult to enter.' Third, the meaning of unknowable, as it is not known or seen by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Fourth, the meaning of enabling attainment, as all sentient beings who can be liberated are taught with the same flavor of Dharma. The praise and questioning have ended. Next is the permission to speak, which also has two sentences. The first sentence inversely shows the fault of not speaking, and the second sentence directly shows the admonition to listen and the permission to speak. The sutra says: 'Good son, if one transforms sentient beings, without attachment to arising in transformation, and without attachment to non-transformation in non-arising, then his transformation is great indeed.' The treatise says: From here onwards, the explanation begins formally. It is divided into two parts: First, to elucidate the contemplation of no-form (animitta), broadly elucidating the benefits of no-form; second, to reveal the mind of one awakening, broadly elucidating the meaning of the previous one awakening. The contemplation of no-form is also divided into two parts: First, to directly explain the appearance of the practice of contemplation; second, to answer various doubts back and forth. The initial explanation is also divided into two parts: First, the expedient contemplation; second, the explanation of the correct contemplation. In the expedient contemplation, there are four sentences: The first sentence describes the one who can transform; the last sentence praises the greatness of the transformation; the two sentences in the middle formally explain the appearance of contemplation. 'Without arising in transformation' refers to breaking all forms of existence when initially practicing contemplation, and extinguishing the mind of arising towards the appearance of illusionary transformation. 'Non-arising in non-transformation' refers to, after having broken the appearance of transformation, then dispelling the appearance of emptiness, and not generating attachment to the emptiness of non-transformation. The reason for this is that sentient beings are originally deluded by the mind, deviating from reality, universally grasping various appearances, and generating thoughts and minds. Therefore, one must first break all appearances and extinguish the mind of grasping appearances. Even if one has already broken the appearance of illusionary transformation, one still grasps the emptiness of non-transformation. Because of grasping emptiness, one generates attachment to emptiness. Therefore, one must also dispel the emptiness of non-transformation, and at this time, not generating the mind of grasping emptiness, one inevitably conforms to the non-dual Middle Way, which is the same as the reality of all dharmas entered by the Buddha. Transforming in this way, his transformation is great indeed. Question: This expedient -------------------------------------------------------------------------------- 观为在何位。
Chinese
答。若仰信修在于十信。其相似观在三十心。论其纯修在四善根。将入初地近方便故。 问。余处说有三无性观。何故此中但说二无。 答。无相无生合为一边。所遣相生同是有故。又此二观皆有寻思。遣无性时无寻思故。或开或合皆有道理故。已说方便次显正观。 经曰。令彼众生皆离心我一切心我本来空寂若得空心心不幻化无幻无化即得无生无生之心在于无化。 论曰。是明正观无二之相。以离所取能取二故。离所取者。以离一切人法相故。此有二种。一者遣离。二者泯离。遣离者先所取相今灭除故。如经令彼众生皆离心我故。泯离者先所取相本来空故。如经一切心我本来空寂故。言心我者。人名为我法名为心。心是诸法所依主故。达诸人法本来空时。先所取相此时不起。所以二离一时成就。已说离所取。云何离能取。谓离一切能取分别此亦二种。一者本离。二者始离。言本离者。通达心我本来空时正得本觉空寂之心。此空寂心本离能取。离能取故本不幻化。如经若得空心心不幻化故。不幻化者非虚妄故。言始离者。得此本觉空寂心时能取分别不复得生。随所得心无幻化故。如经无幻无化。即得无生故。如是始得无生之心会本空寂无化之理故。言无生之心在于无化 现代汉语译本 问：观想位于哪个阶段？ 答：如果只是仰信修习，那就在十信位。相似观想位于三十心位。论及其纯熟的修习，则在四善根位，因为即将进入初地，接近方便位。 问：其他地方说有三无性观，为什么这里只说二无？ 答：无相和无生合为一边，因为所要去除的相和生都是有为法。而且这两种观想都有寻思，去除无性时没有寻思。或分开或合并都有道理。已经说了方便，接下来阐明正观。 经文说：‘令彼众生皆离心我，一切心我本来空寂，若得空心心不幻化，无幻无化即得无生，无生之心在于无化。’ 论中说：这是阐明正观无二之相，因为远离了所取和能取二者。远离所取，是因为远离一切人法之相。这有两种，一是遣离，二是泯离。遣离是指先前所执取的相现在灭除了，如经文所说‘令彼众生皆离心我’。泯离是指先前所执取的相本来就是空的，如经文所说‘一切心我本来空寂’。所说的心我，人被称为我，法被称为心。心是诸法所依之主。通达诸人法本来是空的时候，先前所执取的相此时就不会生起，所以二离一时成就。已经说了远离所取，如何远离能取？就是远离一切能取分别，这也有两种，一是本离，二是始离。所说的本离，是通达心我本来是空的时候，真正得到本觉空寂之心。这个空寂之心本来就远离能取。因为远离能取，所以本来就不会幻化，如经文所说‘若得空心心不幻化’。不幻化就是非虚妄。所说的始离，是得到这个本觉空寂之心的时候，能取分别不再生起。随着所得到的心没有幻化，如经文所说‘无幻无化，即得无生’。这样开始得到的无生之心，会合于本来的空寂无化之理。所说的无生之心在于无化。