English
English version: Because of conventional expressions, (this Dharma) is neither truth nor liberation, because it transcends the real meaning of what is being expressed. It is neither non-being nor a realm, because it is far from all deluded boundaries of annihilation. It is neither utterly non-existent nor existent, because it is existent, it is therefore far from the delusion of clinging to realms; because it is not non-existent, it is therefore far from the view of annihilation. 'Boundary' is another name for realm. This Dharma is not impermanent, because it is far from all views of permanence and annihilation. Because it is not impermanent, it is far from all views of annihilation; because it is Dharma, it is far from all views of permanence. What is grasped by the view of permanence is not the true Dharma. Having clarified the permanence of Dharma, next is to clarify the permanence of the Buddha. If someone clearly sees that the consciousnesses (識, *shì*) are permanent, then they have a complete clear seeing of this permanent Dharma. When they clearly see, the consciousnesses are permanent. The reason for this is that previously, following ignorance (無明, *wúmíng*), the originally still mind was moved; now, following clear seeing, it returns to its original stillness. 'This consciousness is always quiescent and extinguished' means that the consciousnesses originally have no arising and no ceasing. Because there is no arising and no ceasing, its nature is always quiescent and extinguished. Now, when one clearly sees, one eternally extinguishes such a quiescent and extinguished consciousness, so it is said that quiescence and extinction are also extinguished. The reason for this is that this quiescent and extinguished consciousness is an impermanent Dharma, so only by extinguishing it can one attain permanence. This meaning will become clearer in the chapter on *Dhāraṇī* (總持品, *Zǒngchí pǐn*) below. Moreover, this originally quiescent nature does not abide in permanence, so it is said 'also extinguished'. The Sutra says: 'Good man, one who knows the quiescence of Dharma does not have a quiescent mind; the mind is always quiescent. One who attains quiescence has a mind that is always true contemplation.' The Treatise says: The second part below explains the cause of permanence. There are two points in it: separate explanation and summary. There are also two points in the separate explanation: first, true realization contemplation; second, expedient contemplation. First, 'one who knows the quiescence of Dharma' means that Bodhisattvas of the first *bhūmi* (初地, *chū dì*) and above know that all Dharmas are originally quiescent. Since they know that there is no arising, they do not extinguish the mind. Not extinguishing the mind is because it is always quiescent. This is to show the quiescence of what is known. 'One who attains quiescence has a mind that is always true contemplation' means that the mind that can realize is always abiding, following the truth that is realized, far from the appearance of arising and ceasing, and constantly not losing true illumination and contemplation. The Sutra says: 'Knowing that all names and forms (名色, *míngsè*) are only the mind of delusion (痴心, *chīxīn*), the mind of delusion discriminates, discriminating all Dharmas, there is nothing different that comes out of names and forms. Knowing Dharma in this way, not following literal language, the mind does not discriminate 'I' in the meaning.' The Treatise says: This is the second part explaining expedient contemplation. There are two points in it: first, *Yogācāra* (唯識, *Wéishí*) reflection; second, ... --------------------------------------------------------------------------------
Chinese
显其如实智。初中言更无异事出于名色者。名谓四蕴。色是色蕴。诸不相应皆假建立。离此名色更无别体故。诸有为之事皆为名色所摄。如是诸法唯心所作。离心无境离境无心。如是名为唯识寻思。如华严经言。心如工画师。画种种五阴。一切世间中。无法而不造。如心佛亦尔。如佛众生然。心佛及众生。是三无差别。故已明寻思。次显如实智。知法如是不随文语者。是名寻思所引如实智故。心心于义不分别我者。是义寻思所引如实智故。人法二我皆无有义。所以于中不分别故。 经曰。知我假名即得寂灭若得寂灭即得阿耨多罗三藐三菩提。 论曰。此是第二总结。前二结前方便而得真观。又结真观得菩提果。 经曰。尔时长者梵行闻说是语而说偈言名相分别事及法名为三真如正妙智及彼成于五我今知是法断常之所系入于生灭道是断非是常如来说空法远离于断常。 论曰。此下第二长者演说。于中八颂即有三意。初二颂半判佛教意。次有五颂破二边执。最后二句。亦无二观。初中有二。前二颂明堕二边教。后二句显离二边教。初中言名相者。谓名句字。句是名所成。字是名所资。皆能表名合为名相也。分别事者。谓诸有漏心心法事。言及法者。谓除前二所有法相。名句所诠分别所缘。谓十色 现代汉语译本： 显现其如实的智慧。开始和中间所说的，没有其他事情超出名色（nāma-rūpa，精神和物质）之外。名指的是四蕴（skandha，构成要素）：受、想、行、识。色是色蕴（rūpa-skandha，物质要素）。所有不相应的行法都是假立的。离开这些名色，就没有其他的实体。所以，所有有为的事情都被名色所包含。像这样，一切诸法都是唯心所作。离开心就没有境界，离开境界就没有心。这叫做唯识寻思。如《华严经》所说：‘心如工画师，画种种五阴，一切世间中，无法而不造。’如心佛也是这样，如佛众生也是这样。心、佛及众生，这三者没有差别。所以已经阐明了寻思。接下来显现如实智，知道法是这样，不随顺文字语言，这叫做寻思所引发的如实智。心和心所对于义理不分别我，这是义寻思所引发的如实智。人我和法我都没有意义，所以于其中不分别。 经文说：‘知我假名，即得寂灭；若得寂灭，即得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。’ 论中说：这是第二重总结。前面的两种总结是为获得真观的方便，并且通过真观获得菩提果。 经文说：‘尔时，长者梵行（Brahmacārin）闻说是语，而说偈言：名相分别事及法，名为三真如正妙智，及彼成于五我今知，是法断常之所系，入于生灭道，是断非是常，如来说空法，远离于断常。’ 论中说：下面是第二部分，长者演说。其中八颂包含三种意思。最初两颂半判断佛教的意义，接着五颂破除二边执着，最后两句也没有二观。最初的部分包含两点。前两颂说明堕入二边之教，后两句显示远离二边之教。最初所说的名相，指的是名句字。句是由名所组成，字是名的基础，都能表达名，合起来就是名相。分别事，指的是诸有漏的心和心所法事。言及法，指的是除了前面两种之外的所有法相，名句所诠释的，分别所缘的，指的是十色。
English
English version: Revealing its true wisdom. In the beginning and middle, it is said that there is nothing beyond nāma-rūpa (name and form, mind and matter). Nāma refers to the four skandhas (aggregates): feeling, perception, volition, and consciousness. Rūpa is the rūpa-skandha (form aggregate, material element). All non-corresponding formations are falsely established. Apart from these nāma-rūpa, there is no other entity. Therefore, all conditioned things are encompassed by nāma-rūpa. Thus, all dharmas are created solely by the mind. Without the mind, there is no realm; without the realm, there is no mind. This is called 'mind-only' contemplation. As the Avataṃsaka Sūtra says: 'The mind is like a skilled painter, painting various skandhas. In all the worlds, there is nothing it does not create.' Just as the mind is like the Buddha, so too are the Buddha and sentient beings. The mind, the Buddha, and sentient beings are not different. Therefore, contemplation has been explained. Next, revealing true wisdom, knowing that the Dharma is thus, not following literal language, this is called true wisdom arising from contemplation. The mind and mental functions not distinguishing 'self' in meaning, this is true wisdom arising from contemplating meaning. The 'self' of persons and the 'self' of dharmas are both without meaning, therefore, there is no distinction made within them. The sutra says: 'Knowing that 'self' is a provisional name, one attains quiescence; attaining quiescence, one attains anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment).' The treatise says: This is the second summary. The previous two summaries are a means to attain true insight, and through true insight, one attains the fruit of bodhi. The sutra says: 'At that time, the elder Brahmacārin, hearing these words, spoke in verse: Name, form, discrimination, things, and dharmas, are called the three, true thusness, correct and wonderful wisdom, and that which is formed from the five. Now I know that this Dharma is bound by permanence and annihilation, entering the path of birth and death. It is annihilation, not permanence. The Tathāgata speaks of the Dharma of emptiness, being far from permanence and annihilation.' The treatise says: Below is the second part, the elder's exposition. Among the eight verses, there are three meanings. The first two and a half verses judge the meaning of the Buddha's teachings, then five verses refute the attachment to the two extremes, and the last two lines also have no dualistic view. The first part contains two points. The first two verses explain the teachings that fall into the two extremes, and the last two lines reveal the teachings that are far from the two extremes. The 'name and form' initially mentioned refer to name, sentence, and word. The sentence is formed by names, and the word is the basis of the name, both of which can express the name, and together they are name and form. 'Discrimination of things' refers to the mental events and mental functions of the defiled realms. 'Words and dharmas' refer to all the characteristics of dharmas other than the previous two, what is explained by names and sentences, and what is discriminated by the object, referring to the ten forms. --------------------------------------------------------------------------------
Chinese
处及法处中色不相应等诸法相也。是三一类明杂染相。所以别说名为三也。言真如者。谓正智境。正妙智者。本后二智。言及彼者。及彼前三。此二及彼三合成于五事。是举三乘教门法相。我今知是法断常之所系者。明彼教门所说五事不离断常二见所著。所以然者。彼四种法带生灭相不离断见所著之境。其真如法是常住性不离常见所取之境故入于生灭道。是断非是常者。别明前三及正智法皆带四相入生灭道。直是断边异于常边。即显真如入常有道。直是常边异断边也。如来说空法．远离于断常者。明一乘教．说三空法．远离断常二边过失。所以然者。如前所说。空相亦空。空空亦空。所空亦空。如是三空不坏真俗不存真俗。虽离动静不住中间。所以远离断常边也。 经曰。因缘无不生不生故不灭因缘执为有如采空中华犹取石女子毕竟不可得。 论曰。此下第二破二边执。于中有二。一者四颂破有边执。二者一颂夺空边着。初中有二。前二颂半破其有执。后一颂半示彼真空。初中亦二。初一颂半破因缘执。次有一颂破余三缘。初中言因缘无不生者。谓本识中一切种子与异熟识若即若离皆不可得。即如异熟离犹兔角。不即不离亦无所有。如瓶舍等。但有名故。由是道理无生无灭。而依三乘言教学者定执实有因 现代汉语译本：处（ayatana，感觉的来源）及法处（dharmayatana，法的来源）中，色（rupa，形态）等不相应的诸法之相。这三者是一类，说明杂染之相。之所以特别说为三，是因为它们各自的特性。所说的‘真如’（tathata，事物的真实本性），是指正智（samyag-jnana，正确的智慧）的境界。正妙智（samyak-subuddhi，正确的微妙智慧）指的是本智（pūrva-jñāna，根本的智慧）和后智（paścat-jñāna，后得的智慧）。所说的‘及彼’，是指及彼前三者。这二者及彼三者合成为五事。这是举出三乘（triyāna，声闻乘、缘觉乘、菩萨乘）教门的法相。‘我今知是法断常之所系者’，说明彼教门所说的五事不离断见（uccheda-dṛṣṭi，断灭见）和常见（śāśvata-dṛṣṭi，永恒见）二见所执著。之所以如此，是因为彼四种法带有生灭之相，不离断见所执著的境界。其真如法是常住之性，不离常见所取之境界，故入于生灭道。‘是断非是常者’，分别说明前三者及正智法都带有四相（生、住、异、灭）而入生灭道，只是属于断边，异于常边。即显真如入常有道，只是属于常边，异于断边。如来说空法（śūnyatā，空性）、远离于断常者，说明一乘（ekayāna，唯一乘）教说三空法（tri-śūnyatā，三种空性），远离断常二边的过失。之所以如此，如前所说，空相亦空，空空亦空，所空亦空。如是三空不坏真俗（satya-saṃvṛti，真谛和俗谛），不存真俗，虽离动静，不住中间，所以远离断常边。 经文说：‘因缘（hetu-pratyaya，原因和条件）无不生，不生故不灭，因缘执为有，如采空中华，犹取石女子，毕竟不可得。’ 论中说：以下第二部分是破除二边执著。其中有二：一是四颂破有边执著，二是有一颂夺空边执著。初中有二：前二颂半破其有执著，后一颂半显示彼真空（śūnyatā，空性）。初中亦二：初一颂半破因缘执著，次有一颂破余三缘（sanatana，常一主宰）。初中说‘因缘无不生者’，是指本识（ālayavijñāna，阿赖耶识）中一切种子（bīja，种子）与异熟识（vipāka-vijñāna，异熟识）若即若离都不可得，即如异熟离犹兔角。不即不离也无所有，如瓶舍等，但有名故。由于这个道理，无生无灭。而依三乘言教学者定执实有因。