English
That which is seized, Nirvana ceases and does not abide. Commentary: The preceding text has already refuted the attachment to existence held by ordinary beings. This verse also takes away the attachment to emptiness held by the two vehicles (Sravakas and Pratyekabuddhas). It refers to those of the two vehicles who extinguish the phenomena of body, wisdom, birth, and death, and enter Nirvana. They abide in it for eighty thousand kalpas, or even ten thousand kalpas. However, due to the great compassion of all Buddhas, who share the same essence, their Nirvana is taken away, causing them to arise in mind again. When the mind arises, Nirvana ceases immediately, like a great merchant lord destroying his conjured city. Therefore, they no longer abide in it. When they are without mind, it is not possible to properly refute them. It directly reveals that the Buddhas take away their Nirvana, thereby preventing those who have not yet entered from aspiring to it. The above has already refuted the two extremes of existence and non-existence. Sutra: Transforming the grasped and the grasper, they enter the Tathagatagarbha (the womb of the Tathagata). Commentary: This is the third demonstration of non-duality. Because the attachment to the two extremes of ordinary and holy has already been refuted, now those of the ordinary and holy are transformed, causing them to enter the view of equality between the grasper and the grasped. The above eight verses were expounded by the elder. Sutra: At that time, the great assembly, hearing this meaning, all attained right livelihood and entered the Tathagata and the ocean of the Tathagatagarbha. Commentary: This is the third benefit gained by the great assembly. Those who attain right livelihood have attained the wisdom-life of the Middle Way, away from the extremes of existence and non-existence. Those who enter the Tathagata have already entered the share of the Tathagata's wisdom. Those who enter the ocean of the Tathagatagarbha have entered the profound and vast meaning of original enlightenment. Chapter on Total Retention (Dharani) Commentary: This resolves the doubts in the preceding chapters. Because the essential meaning of total retention is grasped and not forgotten, it is named Total Retention based on its function. Moreover, because Ksitigarbha Bodhisattva has already attained the Dharani of textual meaning, he totally retains all the textual meanings of the chapters, and remembers the places where the assembly has doubts, asking questions in order and skillfully resolving all doubts. Therefore, it is named Total Retention based on the one who asks the questions. Sutra: At that time, Ksitigarbha Bodhisattva arose from the assembly, went before the Buddha, joined his palms, knelt on his right knee, and said to the Buddha, 'Venerable One, I observe that the minds of the great assembly have doubts that have not yet been resolved. Now, the Tathagata wishes to dispel these doubts. I will now ask questions on behalf of the assembly according to their doubts. May the Buddha be compassionate and merciful, and deign to listen and permit.' The Buddha said, 'Bodhisattva-Mahasattva, that you are able to save sentient beings in this way is great compassion and inconceivable. You should ask extensively, and I will explain it for you.' Commentary: Correct --------------------------------------------------------------------------------
Chinese
说之内大分有二。别明观行竟在于前。此下第二总决诸疑。就文有四。初请次许三决四领。此问与答是请及许。此能请者名地藏者。是人已得同体大悲。生长一切众生善根犹如大地。生诸草木。以陀罗尼持诸功德。惠施一切而无穷尽。如大宝藏珍宝无尽。由是二义名为地藏。今此品中决诸疑惑生诸信解。出诸决断之宝以施求法之众。义当其名故能请问。 经曰。地藏菩萨言一切诸法云何不缘生尔时如来欲宣此义而说偈言若法缘所生离缘可无法云何法性无而缘可生法。 论曰。此下第三正决诸疑。于中有二。一者六品六疑却次而决。二者一品三疑顺次而遣。初中亦二。一者别决。二者总定。初别决中别决六疑。从后向前渐却而决。今此问答决如来藏品中起疑。彼言因缘无不生。不生故不灭。于中执有能生因缘而疑其果何不缘生。故乘彼疑以问缘生。如来一颂正决是疑。于中上半定彼本执。下半乘彼破其缘生。此意正立缘不生法望无法故如望兔角。由是比量彼疑决矣。 经曰。尔时地藏菩萨言法若无生云何说法法从心生于是尊者而说偈言是心所生法是法能所取如醉眼空华是法然非彼。 论曰。此下第二决真性空品中起疑。彼言我说法者以汝众生在生说故。是故说之。依此疑云。若依彼文佛有说法 现代汉语译本： 前面已经分别阐明了观行。接下来是第二部分，总的解答各种疑问。从文义上来看，分为四个部分：首先是请问，其次是允许，然后是解答，最后是领受。这里的提问和回答就是请问和允许。能够提问的这位名为地藏（Ksitigarbha）的人，是已经证得同体大悲的人。他增长一切众生的善根，就像大地生长各种草木一样。他以陀罗尼（dharani）持有各种功德，惠施一切而无穷无尽，就像巨大的宝藏，珍宝无穷无尽。由于这两种含义，所以名为地藏。现在这一品中，解答各种疑惑，生起各种信解，取出各种决断之宝，以施予求法的大众。意义与他的名字相符，所以能够请问。 经文说：‘地藏菩萨（Ksitigarbha Bodhisattva）说，一切诸法为什么不是因缘所生呢？’这时，如来（Tathagata）想要宣说这个道理，于是说了偈颂：‘如果法是因缘所生，离开因缘就没有法。为什么法性本无，而因缘却能生法呢？’ 论中说：接下来是第三部分，正式解答各种疑问。其中分为两个部分：一是六品六疑，依次解答；二是有一品三疑，顺次遣除。首先的部分又分为两个部分：一是分别解答，二是总的确定。首先分别解答的部分，分别解答六个疑问，从后向前逐渐解答。现在这个问答，解答的是如来藏品（Tathagatagarbha）中的疑问。那一品中说，因缘没有不生的，不生所以不灭。其中执着有能生的因缘，而怀疑它的结果为什么不是因缘所生。所以乘着这个疑问，来提问因缘所生。如来用一个偈颂正式解答这个疑问。其中上半部分确定对方的根本执着，下半部分乘着对方的执着来破斥他的因缘所生。这个意思是说，正式确立因缘不生法，因为望向无法，就像望向兔角一样。由此通过比量，对方的疑问就被解答了。 经文说：‘这时，地藏菩萨（Ksitigarbha Bodhisattva）说，如果法没有生，为什么说法，法是从心生呢？’于是尊者（Bhagavan）说了偈颂：‘这是心所生的法，这个法能被所取。就像醉眼所见到的空花，这个法自然不是那个彼。’ 论中说：接下来是第二部分，解答真性空品（Reality of Emptiness）中的疑问。那一品中说，我说说法，是因为你们众生在生中说的缘故。所以才说它。依据这个，怀疑说，如果依据那段经文，佛有说法。
English
English version: The specific explanations of contemplation and practice have been completed earlier. What follows is the second part, which generally resolves all doubts. From the perspective of the text, it is divided into four parts: first, the request; second, the permission; then, the resolution; and finally, the acceptance. The question and answer here constitute the request and permission. The one who is able to ask, named Ksitigarbha (地藏), is someone who has already attained the great compassion of oneness. He increases the roots of goodness of all sentient beings, just as the earth grows various plants and trees. He holds various merits with dharani (陀罗尼), bestowing them upon all without end, like a vast treasure trove with inexhaustible jewels. Due to these two meanings, he is named Ksitigarbha. In this chapter, he resolves various doubts, generates various beliefs and understandings, and extracts various jewels of resolution to bestow upon the assembly seeking the Dharma. The meaning corresponds to his name, so he is able to ask. The Sutra says: 'Ksitigarbha Bodhisattva (地藏菩萨) said, 'Why are all dharmas not produced by conditions?' At that time, the Tathagata (如来) wanted to proclaim this meaning, so he spoke a verse: 'If a dharma is produced by conditions, without conditions there would be no dharma. Why is the nature of dharma originally non-existent, yet conditions can produce dharma?' The Treatise says: What follows is the third part, formally resolving various doubts. It is divided into two parts: first, six doubts from six chapters are resolved in sequence; second, three doubts from one chapter are dispelled in order. The first part is further divided into two parts: first, specific resolutions; second, general determination. The first part, with specific resolutions, resolves six doubts separately, gradually resolving them from back to front. The current question and answer resolves the doubt arising from the Tathagatagarbha chapter (如来藏品). That chapter says that there is no condition that does not produce, and because it is not produced, it does not perish. Among them, they cling to the idea of a productive condition and doubt why its result is not produced by conditions. Therefore, taking advantage of this doubt, they ask about production by conditions. The Tathagata formally resolves this doubt with a single verse. The first half of it affirms the other party's fundamental clinging, and the second half takes advantage of the other party's clinging to refute their production by conditions. The meaning is to formally establish that the dharma of non-production by conditions exists because it looks towards non-existence, just like looking towards a rabbit's horn. Therefore, through analogy, the other party's doubt is resolved. The Sutra says: 'At that time, Ksitigarbha Bodhisattva (地藏菩萨) said, 'If dharma has no production, why is dharma spoken, and dharma arises from the mind?' Then the Bhagavan (尊者) spoke a verse: 'This is the dharma produced by the mind, this dharma can be taken as the object. Like empty flowers seen by drunken eyes, this dharma is naturally not that other.' The Treatise says: What follows is the second part, resolving the doubt in the Reality of Emptiness chapter (真性空品). That chapter says, 'I speak of dharma because you sentient beings speak in birth.' Therefore, it is spoken. Based on this, the doubt says, 'If according to that passage, the Buddha speaks of dharma.' --------------------------------------------------------------------------------
Chinese
。其所说法从佛心生。云何而言法无生耶。为遣此疑即有二重。一者直遣。二者重决。此即直遣。言是心所生法。是法能所取者今汝所计心所生法。直是妄心能取所取。如醉酒眼所见空华。是法然非彼者。是汝所计心所生法如彼空华。是法亦然。非彼所说法。同汝所计生。此意正明汝所计法空无所有是所取故犹如空华。我所说法离言绝虑所取能取皆不可言。 经曰。尔时地藏菩萨言法若如是法即无待无待之法法应自成于是尊者而说偈言法本无有无自他亦复尔不始亦不终成败即不住。 论曰。此是第二重决。于中有二。先难后决。是难意云。若佛所说言教之法非所取故不如空华毕竟无者。是即此法应自然成。以无待故。犹如真如。为决此难故说是偈。是偈意言。我所说法绝名言故。本无有无自他始终若成若败即不得住。云何得言自然成耶。是显彼因有相违过。谓法无成败。以无待故。如无所取。又如真如。由是道理彼难不成。难不成故所疑决矣。 经曰。尔时地藏菩萨言一切诸法相即本涅槃涅槃及空相亦如是无是等法是法应如佛言无如是法是法是如。 论曰。此下第三决入实际品中起疑。彼言大力菩萨言。众生心相相亦如来。众生之心应无别境。佛言如是众生之心实无别境。何以故。心本净故 现代汉语译本： 他所说的法是从佛心产生的。怎么能说法没有生起呢？为了消除这个疑惑，就有两重含义。一是直接否定，二是再次决断。这里是直接否定。说这是心所生的法，是法能取和所取。现在你所认为的心所生的法，只是虚妄的心能取和所取。就像醉酒的人眼睛所看到的空花一样。这个法并非真实存在。你所认为的心所生的法就像那空花一样。这个法也是一样，不是你所说的生起。这个意思正是说明你所认为的法空无所有，因为它是所取，就像空花一样。我所说的法，超越了言语和思虑，所取和能取都无法言说。 经文说：‘尔时地藏菩萨言：法若如是，法即无待，无待之法，法应自成。’于是尊者而说偈言：‘法本无有无，自他亦复尔，不始亦不终，成败即不住。’（地藏菩萨：佛教菩萨，以‘地狱不空，誓不成佛’的宏愿著称） 论中说：这是第二次决断。其中有两点。先提出疑问，然后解决疑问。这是疑问的意思：如果佛所说的言教之法不是所取，因此不像空花一样毕竟空无，那么这个法就应该自然成就，因为它没有依赖。就像真如（Tathata）一样。为了解决这个疑问，所以说了这个偈颂。这个偈颂的意思是：我所说的法超越了名言，所以本来就没有有和无，自己和他者也是如此，没有开始也没有终结，成就和败坏都不能停留。怎么能说自然成就呢？这表明那个因有互相违背的过失。说的是法没有成就和败坏，因为它没有依赖，就像没有所取一样。又像真如一样。由于这个道理，那个疑问不能成立。疑问不能成立，所以疑惑就消除了。 经文说：‘尔时地藏菩萨言：一切诸法相即本涅槃（Nirvana），涅槃及空相亦如是，无是等法，是法应如佛言，无如是法，是法是如。’ 论中说：下面是第三次决断，在进入实际品中产生疑问。那里面说大力菩萨（Mahabala Bodhisattva）说：‘众生心相，相亦如来（Tathagata）。’众生的心应该没有其他的境界。佛说：‘是的，众生的心确实没有其他的境界。’为什么呢？因为心本来就是清净的。