English
English version: In the ayatanas (sources of sensation) and the dharmayatana (source of dharmas), the characteristics of dharmas such as rupa (form) that are not corresponding. These three are of one category, explaining the characteristics of defilement. The reason for specifically mentioning three is because of their individual characteristics. What is referred to as 'Tathata' (suchness, the true nature of things) refers to the realm of samyag-jnana (right knowledge). Samyak-subuddhi (right and wonderful wisdom) refers to pūrva-jñāna (original wisdom) and paścat-jñāna (subsequent wisdom). What is referred to as 'and those' refers to the preceding three. These two and those three together constitute the five matters. This is an example of the dharma characteristics of the teachings of the Three Vehicles (triyāna: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). 'I now know that this dharma is bound by annihilation and permanence' indicates that the five matters spoken of in those teachings are inseparable from the attachments to the two views of uccheda-dṛṣṭi (annihilationism) and śāśvata-dṛṣṭi (eternalism). The reason for this is that those four types of dharmas carry the characteristics of arising and ceasing, and are inseparable from the realm of attachment to annihilationism. The dharma of Tathata is of a permanent nature and is inseparable from the realm taken by eternalism, therefore it enters the path of arising and ceasing. 'It is annihilation and not permanence' separately explains that the preceding three and the dharma of right knowledge all carry the four characteristics (birth, abiding, change, and extinction) and enter the path of arising and ceasing, simply belonging to the side of annihilation, different from the side of permanence. This reveals that Tathata enters the path of permanence, simply belonging to the side of permanence, different from the side of annihilation. The Tathagata speaks of śūnyatā (emptiness), being far from annihilation and permanence, explaining that the One Vehicle (ekayāna) teaching speaks of the three śūnyatās (three emptinesses), being far from the faults of the two extremes of annihilation and permanence. The reason for this is, as mentioned before, the characteristic of emptiness is also empty, the emptiness of emptiness is also empty, and what is emptied is also empty. These three emptinesses do not destroy satya-saṃvṛti (truth and convention), do not preserve truth and convention, and although they are apart from movement and stillness, they do not abide in the middle, therefore they are far from the extremes of annihilation and permanence. The sutra says: 'Hetu-pratyaya (cause and condition) invariably arise, and because they do not arise, they do not cease. To cling to causes and conditions as real is like picking flowers in the sky or trying to obtain a stone maiden, which is ultimately impossible.' The treatise says: The second part below is to refute the clinging to the two extremes. Within this, there are two: first, four verses to refute the clinging to the extreme of existence, and second, one verse to take away the attachment to the extreme of emptiness. In the first part, there are two: the first two and a half verses refute the clinging to existence, and the latter one and a half verses show that it is śūnyatā (emptiness). In the first part, there are also two: the first one and a half verses refute the clinging to causes and conditions, and the next one verse refutes the remaining three conditions. The first part says 'Hetu-pratyaya invariably arise,' which refers to all the bījas (seeds) in the ālayavijñāna (store consciousness) and the vipāka-vijñāna (resultant consciousness) being unattainable whether they are identical or separate, just as the resultant is separate like a rabbit's horn. Neither identical nor separate, there is nothing, like a pot or a house, but only a name. Because of this reason, there is no arising and no ceasing. But those who teach according to the Three Vehicles definitely cling to the reality of causes. --------------------------------------------------------------------------------
Chinese
缘种子。不异愚者欲采空华。亦如欲取石女之子。同彼因缘永不可得。此中空华喻于染种。为采灭故。石女儿者喻于净种。为取养故。 经曰。离诸因缘取亦不从他灭及于己义大依如故得实。 论曰。此是破余三缘。若有离诸种子因缘取余三缘计从彼生作如是执亦不应理。如经亦不从他灭故。此言他者。谓增上缘及所缘缘。如眼识生依眼缘色。如是眼色与识俱时而非识性故名为他。等无间缘虽是识类而体已灭故名为灭。若他若灭皆无自性。是故识生亦不从彼。次言及于己义大者。复有计言蕴界等法未来世中各有己体而未生现。从此己体而生现在。为遮此计故言亦不从及于己义大。上句不从之言贯于此下句故。此言义者。谓阴界入。大者四大。如前说故。计此等法本有自体。以之故言己义大也。依如故得实者。谓我能破诸有执者依如理破故得实义。 经曰。是故真如法常自在如如一切诸万法不如识所化离识法即空故从空处说。 论曰。此是第二示真空法。言是故者。是前执有皆是虚妄。其能破者得实之故。真如不动妄法不成也。识所化者。谓识所计。彼所计相理无所有。直从情有故名所化。诸法非如识所化故。离识之法空无所有。是故我从空处说如。 经曰。灭诸生灭法而住于涅槃大悲 缘起种子，与愚人想要采摘空中花朵无异，也如同想要取得石女的儿子。这样的因缘永远不可能实现。这里，‘空中花朵’比喻染污的种子，因为想要采摘并灭除它；‘石女的儿子’比喻清净的种子，因为想要获取并滋养它。 经文说：‘离开各种因缘来取，也不从他灭及于己义大，依如故得实。’ 论中说：这是为了破斥其余三种缘。如果有人离开各种种子因缘，而认为其余三种缘能使事物产生，并执着于这种观点，那是不合理的。如经文所说，‘也不从他灭’。这里所说的‘他’，指的是增上缘（Adhipati-paccaya）和所缘缘（Arammana-paccaya）。例如，眼识的产生依赖于眼根和色尘。像这样，眼根和色尘与识同时存在，但它们并非识的自性，所以称为‘他’。等无间缘（Samanantara-paccaya）虽然与识属于同一类，但其体性已经灭去，所以称为‘灭’。无论是‘他’还是‘灭’，都没有自性。因此，识的产生也不依赖于它们。接下来所说的‘及于己义大’，又有人认为蕴、界等法在未来世中各自具有自体，但尚未显现。从这自体产生现在的法。为了遮止这种观点，所以说‘也不从及于己义大’。前面‘不从’的说法也适用于这后一句。这里所说的‘义’，指的是阴（Skandha）、界（Dhatu）、入（Ayatana）。‘大’指的是四大（Mahabhuta），如前所述。他们认为这些法本来就具有自体，因此称为‘己义大’。‘依如故得实’，指的是我能够破斥各种执着的人，依靠如实的道理进行破斥，因此能够获得真实的意义。 经文说：‘是故真如法常自在，如如一切诸万法，不如识所化，离识法即空故，从空处说。’ 论中说：这是第二种揭示真空之法。说‘是故’，是因为之前执着于有都是虚妄的，而能够破斥这些虚妄的人才能获得真实。真如（Tathata）不动，虚妄之法就不能成立。‘识所化’，指的是识所计度的。那些被计度的相在理上并不存在，只是从情识中产生，所以称为‘所化’。诸法并非像识所变化的那样，离开识的法空无所有。因此，我从空的角度来说‘如’。 经文说：‘灭诸生灭法而住于涅槃（Nirvana）大悲’
English
The seeds of conditions are no different from a fool desiring to pick empty flowers in the sky, or like trying to obtain the son of a barren woman. Such causes and conditions can never be obtained. Here, 'empty flowers in the sky' are a metaphor for defiled seeds, because one wants to pick and extinguish them; 'the son of a barren woman' is a metaphor for pure seeds, because one wants to obtain and nurture them. The sutra says: 'Apart from all causes and conditions, taking also does not arise from others, nor from cessation, nor from one's own inherent nature; relying on suchness, one attains reality.' The treatise says: This is to refute the remaining three conditions. If someone, apart from all seed conditions, believes that the remaining three conditions can cause things to arise, and clings to this view, it is unreasonable. As the sutra says, 'also does not arise from others.' Here, 'others' refers to the dominant condition (Adhipati-paccaya) and the object condition (Arammana-paccaya). For example, the arising of eye consciousness depends on the eye organ and the object of sight. In this way, the eye organ and the object of sight exist simultaneously with consciousness, but they are not the nature of consciousness, so they are called 'others'. The immediately preceding condition (Samanantara-paccaya), although belonging to the same category as consciousness, has already ceased in its nature, so it is called 'cessation'. Neither 'others' nor 'cessation' have self-nature. Therefore, the arising of consciousness does not depend on them either. Next, the phrase 'nor from one's own inherent nature' addresses the view that the aggregates (Skandha), realms (Dhatu), etc., each have their own inherent nature in the future, but have not yet manifested. From this inherent nature, the present dharma arises. To prevent this view, it is said 'also does not arise from one's own inherent nature'. The preceding statement 'does not arise' also applies to this following phrase. Here, 'nature' refers to the aggregates, realms, and entrances (Ayatana). 'Great' refers to the four great elements (Mahabhuta), as mentioned earlier. They believe that these dharmas originally have their own inherent nature, hence the term 'one's own inherent nature'. 'Relying on suchness, one attains reality' refers to my ability to refute those who cling to various attachments, relying on the truth to refute them, and thus attain true meaning. The sutra says: 'Therefore, true suchness (Tathata) is eternally free and self-existent; such is the suchness of all myriad dharmas. They are not like what is transformed by consciousness; apart from consciousness, dharmas are empty. Therefore, I speak from the perspective of emptiness.' The treatise says: This is the second revelation of the dharma of emptiness. Saying 'therefore' is because the previous clinging to existence is all illusory, and those who can refute these illusions can attain reality. True suchness does not move, and illusory dharmas cannot be established. 'Transformed by consciousness' refers to what is conceived by consciousness. Those conceived appearances do not exist in principle, but arise solely from emotional consciousness, so they are called 'transformed'. Dharmas are not like what is transformed by consciousness; apart from consciousness, dharmas are empty. Therefore, I speak of 'suchness' from the perspective of emptiness. The sutra says: 'Extinguishing all arising and ceasing dharmas and abiding in Nirvana (Nirvana) with great compassion.' -------------------------------------------------------------------------------- 之所夺涅槃灭不住。
Chinese
论曰。上文已破凡夫执有。此颂亦夺二乘住空。谓二乘人灭诸身智生灭之法入于涅槃。于中八万劫住乃至十千劫住。而由诸佛同体大悲夺彼涅槃令还起心。起心之时涅槃即灭。如大商主灭其化城。是故于中不复住也。彼无心时不得正破。直显诸佛夺彼涅槃。因是遮彼未入者志。上来已破有无二边。 经曰。转所取能取入于如来藏。 论曰。此是第三示无二观。已破凡圣二边之执故。今转彼凡圣二众令入能所平等之观。上来八颂长者演也。 经曰。尔时大众闻说是义皆得正命入于如来如来藏海。 论曰。此是第三大众得益。得正命者。离有无边而得中道正慧命故。入如来者。已入如来智之分故。入如来藏海者。入于本觉深广义故。 总持品 论曰。此中决前诸品中疑。总持要义而不忘失故从所为名曰总持。又地藏菩萨已得文义陀罗尼故。总持诸品所有文义及忆大众起疑之处次第发问善决诸疑。故从能问名曰总持。 经曰。尔时地藏菩萨从众中起至于佛前合掌胡跪而白佛言尊者我观大众心有疑事犹未得决今者如来欲为除疑我今为众随疑所问愿佛慈悲垂哀听许佛言菩萨摩诃萨汝能如是救度众生是大悲愍不可思议汝当广问为汝宣说。 论曰。正 之所夺涅槃灭不住。 论曰。上文已破凡夫执有。此颂亦夺二乘住空。谓二乘人灭诸身智生灭之法入于涅槃（Nirvana，佛教术语，指解脱生死轮回的境界）。于中八万劫住乃至十千劫住。而由诸佛同体大悲夺彼涅槃令还起心。起心之时涅槃即灭。如大商主灭其化城。是故于中不复住也。彼无心时不得正破。直显诸佛夺彼涅槃。因是遮彼未入者志。上来已破有无二边。 经曰。转所取能取入于如来藏（Tathagatagarbha，如来所证悟的真如自性）。 论曰。此是第三示无二观。已破凡圣二边之执故。今转彼凡圣二众令入能所平等之观。上来八颂长者演也。 经曰。尔时大众闻说是义皆得正命入于如来（Tathagata，佛的称号之一）如来藏海。 论曰。此是第三大众得益。得正命者。离有无边而得中道正慧命故。入如来者。已入如来智之分故。入如来藏海者。入于本觉深广义故。 总持品 论曰。此中决前诸品中疑。总持要义而不忘失故从所为名曰总持。又地藏菩萨（Ksitigarbha，佛教中一位重要的菩萨，以救度地狱众生为誓愿）已得文义陀罗尼（Dharani，总持，指能总摄忆持一切法义的咒语或禅定）故。总持诸品所有文义及忆大众起疑之处次第发问善决诸疑。故从能问名曰总持。 经曰。尔时地藏菩萨从众中起至于佛前合掌胡跪而白佛言尊者我观大众心有疑事犹未得决今者如来（Tathagata，佛的称号之一）欲为除疑我今为众随疑所问愿佛慈悲垂哀听许佛言菩萨摩诃萨（Bodhisattva-Mahasattva，指发大心、行菩萨道的大菩萨）汝能如是救度众生是大悲愍不可思议汝当广问为汝宣说。 论曰。正