English
English version 'That which arises can arise, the two are what can be cognized (the active and the passive). Both are fundamentally just names, without inherent existence. Grasping at existence is like grasping at illusory flowers in the sky. Consciousness arises in a time that is not yet; the object does not arise at that time. When the object arises in a time that is not yet, at that time consciousness also ceases. They are both fundamentally non-existent, neither existent nor non-existent. If there is no arising, there is also no consciousness. How can it be said that the object arises from existence?' Treatise says: 'This is a doubt arising from the sixth chapter on the absence of characteristics. They say, how can there be the characteristic of arising and ceasing of thought and knowledge? The Buddha said, in principle, there is nothing that cannot be. If there is something that cannot be, then various thoughts will arise. Thousands of thoughts and myriad considerations are the characteristics of arising and ceasing. Now, based on the later explanation, we turn back to doubt the previous statement. If consciousness can give rise to objects that can and cannot be, the characteristics of objects will still give rise to consciousness of various thoughts, which is the mind-consciousness, with arising and ceasing. How can it be said to not dwell on the two shores? If the various consciousnesses have no arising and no ceasing, how can the various consciousnesses give rise to realms? Relying on such doubts, such questions are raised. Not dwelling on the two shores is because there is no arising and no ceasing. Not dwelling in the middle stream is because it is not one. Since consciousness is like this, without arising and without ceasing, how can the realms that can and cannot be arise from consciousness? If consciousness can give rise to realms, consciousness also arises from realms. How can consciousness that has no arising give rise to something that has arising? To dispel this doubt, three verses are spoken. The content of the three verses can be divided into two parts. The first verse explains the principle, and the following two verses refute the attachment to mutual arising. The first verse says, 'The two are what can be cognized,' which means that what you consider to be consciousness is the active cause, and the realm is the passive effect. This is just falsely grasping at the active and passive, which are fundamentally just names, without self-nature. If you grasp at them as existent, it is like grasping at flowers in the sky and illusory elephants as real. Therefore, it is no different from having no arising and no ceasing. The refutation says, 'Consciousness arises in a time that is not yet; the object does not arise at that time,' which means that consciousness can give rise to a realm that has not yet arisen, and the realm does not arise at that time. 'When the object arises in a time that is not yet, at that time consciousness also ceases,' which means that when the realm can give rise to a consciousness that has not yet arisen, the consciousness that it gives rise to also ceases at that time. Ceasing means fundamentally non-existent. 'They are both fundamentally non-existent, neither existent nor non-existent,' which means that the two active causes are fundamentally non-existent. Since there is no active cause, it will not cause it to exist, so it is said to be non-existent. Because it does not cause it to exist, there is no arising later, so it is said to be non-existent. 'If there is no arising, there is also no consciousness,' since there is no meaning of arising, how can... --------------------------------------------------------------------------------
Chinese
有识。识无有故境不从有。此中即有二种比量。一识不生。无能生故。如望燋种。二境不起。无所从故。如从龟毛。上来六分别决疑竟。 经曰。尔时地藏菩萨言法相如是内外俱空境智二众本来寂灭如来所说实相真空如是之法即非集也。 论曰。此下第二总定所说。总定六决非病是药。于中有二。先定非病。后定是药。初中亦二。审问。定许。问中言法相如是者。总领前说六分法相。言内外者。识内境外故。言二众者。境智众多故。言非集者。非集生死杂染患故。非如恶取空还集诸患故。 经曰。佛言如是如实之法无色无住非所集非能集非义非大一本科法深功德聚。 论曰。此是如来定许。言无色者。不生著有之病故。无住者。亦离恶取空患故。非所集者。苦谛空故。非能集者。集谛空故。非义者。离阴界等差别义故。非大者。离地水等能造相故。一本科法者。是一本觉。以是为根能生诸行及诸功德故。然科有二种。一者杂染之科。谓诸本识。义如上说。二者纯净之科。谓一本觉。如此文说。彼本识中积集一切杂染种子。此本觉中唯有甚深性功德聚。离相离性故名为深。过恒沙数故名为聚。 经曰。地藏菩萨言不可思议不思议聚七五不生八六寂灭九相空无有空无有无空无有如尊所说法 现代汉语译本： 有识（有情众生的意识）。识的产生没有实在的根源，不是凭空产生的。这里面包含两种比量（推理）：一是识不会无缘无故产生，因为它缺少能使它产生的条件，就像期望从烧焦的种子中长出东西一样。二是外境不会无缘无故地生起，因为它缺少所依赖的根源，就像从乌龟的毛中产生东西一样。以上六种分别决疑完毕。 经文说：‘这时，地藏菩萨说，法相就是这样，内外皆空，境和智这二者本来就是寂灭的。如来所说的实相真空就是这样，这样的法不是集谛。’ 论中说：下面第二部分是总结所说内容。总结这六种决疑，不是病而是药。其中包含两点：先确定它不是病，后确定它是药。在第一点中又包含两点：审问，确定许可。审问中说‘法相就是这样’，是总括前面所说的六种分别法相。说‘内外’，是因为有识的内在和外境。说‘二众’，是因为境和智有众多方面。说‘非集’，是因为它不是集起生死杂染的苦患，不像错误地执着于空反而会集起各种苦患。 经文说：‘佛说，是的，真实就是这样，无色无住，不是所集，也不是能集，不是义，也不是大，是一本觉法，是甚深功德的聚集。’ 论中说：这是如来确定许可。说‘无色’，是因为不会产生执着于有的病患。说‘无住’，也是为了远离错误地执着于空的病患。说‘非所集’，是因为苦谛是空的。说‘非能集’，是因为集谛是空的。说‘非义’，是因为远离了阴、界等差别之义。说‘非大’，是因为远离了地、水等能造作之相。‘一本觉法’，是指一个根本的觉悟，以这个觉悟为根本，能够产生各种修行和各种功德。然而，科（类别）有两种：一种是杂染之科，指各种本识（根本的意识），意义如上所述。另一种是纯净之科，指一个根本的觉悟，就像本文所说的那样。那个本识中积聚了一切杂染的种子，而这个本觉中只有甚深的自性功德聚集。远离了相和性，所以称为‘深’。超过了恒河沙数，所以称为‘聚’。 经文说：‘地藏菩萨说，不可思议，不可思议的聚集，七五不生，八六寂灭，九相空，无有空，无有无空，无有，如世尊所说法。’
English
English version: Consciousness exists. The arising of consciousness has no real origin; it does not arise from nothing. Within this, there are two types of inference: first, consciousness does not arise without a cause, because it lacks the condition to produce it, just like expecting something to grow from a burnt seed. Second, external objects do not arise without a cause, because they lack a source to depend on, just like producing something from a turtle's hair. The above six distinctions for resolving doubts are complete. The Sutra says: 'At that time, Ksitigarbha (Earth Treasury) Bodhisattva said, 'The characteristics of phenomena are like this: both inside and outside are empty; the two aggregates of object and wisdom are originally quiescent. The true emptiness spoken of by the Tathagata (Thus Come One) is like this; such a Dharma (law, teaching) is not an accumulation (Samudaya, the origin of suffering).' The Treatise says: The second part below is a summary of what has been said. Summarizing these six resolutions of doubt, they are not a disease but a medicine. Within this, there are two points: first, determine that it is not a disease; second, determine that it is a medicine. In the first point, there are also two points: questioning, and confirming permission. In the questioning, saying 'The characteristics of phenomena are like this' is a summary of the six aspects of phenomena mentioned earlier. Saying 'inside and outside' is because there is the inner consciousness and the external object. Saying 'two aggregates' is because there are many aspects of object and wisdom. Saying 'not an accumulation' is because it does not accumulate the suffering of Samsara (cycle of rebirth) and defilement, unlike wrongly clinging to emptiness, which instead accumulates various sufferings. The Sutra says: 'The Buddha said, 'Yes, the truth is like this: without form, without abiding, not accumulated, not accumulating, not meaning, not great, it is a single root of Dharma, a gathering of profound merits.' The Treatise says: This is the Tathagata's confirmation and permission. Saying 'without form' is because it does not produce the disease of clinging to existence. Saying 'without abiding' is also to avoid the disease of wrongly clinging to emptiness. Saying 'not accumulated' is because the Truth of Suffering (Dukkha) is empty. Saying 'not accumulating' is because the Truth of Origin (Samudaya) is empty. Saying 'not meaning' is because it is apart from the meaning of distinctions such as the skandhas (aggregates) and realms. Saying 'not great' is because it is apart from the characteristics of the elements such as earth and water that can create. 'A single root of Dharma' refers to a fundamental awakening; taking this awakening as the root, it can produce various practices and various merits. However, there are two kinds of categories: one is the category of defilement, referring to the various Alaya-vijñanas (storehouse consciousness), the meaning of which is as mentioned above. The other is the category of purity, referring to a fundamental awakening, as mentioned in this text. In that Alaya-vijñana, all the seeds of defilement are accumulated, while in this fundamental awakening, there is only a gathering of profound nature and merits. Being apart from characteristics and nature, it is called 'profound'. Exceeding the number of sands in the Ganges River, it is called a 'gathering'. The Sutra says: 'Ksitigarbha Bodhisattva said, 'Inconceivable, a gathering of the inconceivable, seven fives unproduced, eight sixes extinguished, nine aspects empty, without emptiness, without non-emptiness, without, as the World Honored One has taught.' --------------------------------------------------------------------------------
Chinese
义皆空入空无行不失诸业无我我所能所身见内外结使悉皆寂静故愿亦息如是理观慧定真如尊者常说寔如空法即良药也。 论曰。此下第二番定是药。于中亦二。先菩萨审问。问中有三。一者领前深功德聚。二者乘显深入理观。三者审问良药胜德。初中亦三。总标别显后还总结。不思议聚者。总标离相离性功德。别显之中先明离相后显离性。初中言七五不生者。合明二种末识之空。恒行识中第七是末。不恒行中五识为末故。八六寂灭者。合明二种本识之寂。恒行识中第八是本。不恒行中第六为本故。次显离性。九相空无者。第九识相亦不守性故。有空无有者。重成离相。八识有相之法空无所有故。无空无有者。重成离性。九识无相之性空无所有故一心如是离相离性。即是无量功德之聚。如是名为不思议聚。如尊所说法义皆空者。第三总结离相离性也。次明理观。于中有二。别明．总结。别明之中即有三句。入空无行不失诸业者。是空三昧。谓理观入空而无能所之行。虽无能所不失六度等业故。次明无相三昧。无我我所能所身见者。是离属见诸烦恼相。离我我所相能见所见相故。内外结使悉皆寂静者。是离属爱诸结使相。内门诸结外门诸使三界烦恼诸相空故。如是名为无相三昧。故愿亦息者。是明无愿三昧。由三界 现代汉语译本： 所说的法义都是空性，进入空性后，虽然没有能作者和所作业的行为，但不会失去诸如六度等的善业。没有我、我所（属于我的事物）、能（能动者）、所（所受者）以及身见（认为身体是我的），内外所有的烦恼都完全寂静，所以愿望也止息。像这样的理观（通过道理进行观察）、慧定（智慧的禅定）和真如（事物本来的真实面貌），尊者常常说，确实像空性之法一样，是良好的药。 论曰：下面第二部分确定这是药。其中也分为两部分。首先是菩萨的审问，审问中包含三点：一是领会前面深厚的功德聚集，二是凭借它来显现深入的理观，三是审问良药殊胜的功德。第一点中又包含三点：总的标示，分别的显现，最后再总结。‘不思议聚’，是总的标示远离相和性的功德。分别显现中，先说明远离相，后显现远离性。初中说‘七五不生’，是合起来说明两种末识的空性。恒常运行的识中，第七识是末识；不恒常运行的识中，前五识是末识。‘八六寂灭’，是合起来说明两种本识的寂静。恒常运行的识中，第八识是本识；不恒常运行的识中，第六识是本识。其次显现远离性。‘九相空无’，第九识的相也不执守自性。‘有空无有’，是再次强调远离相，八识有相之法空无所有。‘无空无有’，是再次强调远离性，九识无相之性空无所有。一心这样远离相和性，就是无量的功德聚集。像这样名为‘不思议聚’。‘如尊所说法义皆空者’，第三点是总结远离相和性。 其次说明理观。其中分为两部分：分别说明和总结。分别说明中包含三句。‘入空无行不失诸业者’，这是空三昧（通过对空性的禅定而达到的境界）。意思是理观进入空性，没有能作者和所作业的行为，虽然没有能作者和所作业，但不会失去六度等善业。其次说明无相三昧（没有表象的禅定）。‘无我我所能所身见者’，是远离执着于我见（认为有我的见解）的各种烦恼相。远离我、我所的相，能见、所见的相。‘内外结使悉皆寂静者’，是远离执着于爱的各种烦恼。内心诸结，外在诸使，三界烦恼诸相皆空。像这样名为无相三昧。‘故愿亦息者’，是说明无愿三昧（没有愿望的禅定）。由于三界