English
English version: The Dharma meanings spoken of are all emptiness. Entering into emptiness, although there is no action of a doer or something being done, one does not lose good karma such as the Six Perfections. There is no self, no 'mine' (things belonging to me), no 'can' (the able), no 'what' (the received), and no self-view (the view that the body is me). All internal and external afflictions are completely tranquil, so desires also cease. Such contemplation of principle (理观), wisdom-samadhi (慧定), and Suchness (真如) are often said by the Venerable to be truly like the Dharma of emptiness, which is a good medicine. Treatise says: The second part below confirms that this is medicine. It is also divided into two parts. First is the Bodhisattva's careful questioning, which includes three points: first, understanding the profound accumulation of merit from before; second, relying on it to reveal deep contemplation of principle; and third, carefully questioning the excellent virtues of the good medicine. The first point also includes three points: a general indication, separate manifestations, and finally a summary. 'Inconceivable Accumulation' (不思议聚) is a general indication of the merits of being apart from characteristics and nature. Among the separate manifestations, first explain being apart from characteristics, then manifest being apart from nature. The first part says 'Seven Five do not arise,' which is to jointly explain the emptiness of the two terminal consciousnesses. In the constantly operating consciousnesses, the seventh consciousness is the terminal consciousness; in the non-constantly operating consciousnesses, the first five consciousnesses are the terminal consciousnesses. 'Eight Six are tranquil,' which is to jointly explain the tranquility of the two fundamental consciousnesses. In the constantly operating consciousnesses, the eighth consciousness is the fundamental consciousness; in the non-constantly operating consciousnesses, the sixth consciousness is the fundamental consciousness. Next, manifest being apart from nature. 'Nine Aspects are empty and non-existent,' because the aspect of the ninth consciousness also does not adhere to its own nature. 'Existence is empty and non-existent,' which is to re-emphasize being apart from characteristics, the phenomena of the eight consciousnesses with characteristics are empty and non-existent. 'Non-existence is empty and non-existent,' which is to re-emphasize being apart from nature, the nature of the ninth consciousness without characteristics is empty and non-existent. The one mind is thus apart from characteristics and nature, which is an immeasurable accumulation of merit. This is called 'Inconceivable Accumulation.' 'As the Venerable says, the Dharma meanings are all emptiness,' the third point is to summarize being apart from characteristics and nature. Next, explain contemplation of principle. It is divided into two parts: separate explanations and a summary. The separate explanations include three sentences. 'Entering emptiness, without action, one does not lose good karma,' this is the emptiness-samadhi (空三昧). It means that contemplation of principle enters emptiness, without the action of a doer or something being done, although there is no doer or something being done, one does not lose good karma such as the Six Perfections. Next, explain the signlessness-samadhi (无相三昧). 'No self, no 'mine', no 'can', no 'what', no self-view,' this is being apart from the various afflictions of clinging to the self-view (我见). Being apart from the aspects of self and 'mine', the aspects of the able and the received. 'Internal and external afflictions are all tranquil,' this is being apart from the various afflictions of clinging to love. Internal afflictions, external messengers, the various aspects of afflictions in the three realms are all empty. This is called signlessness-samadhi. 'Therefore, desires also cease,' this is explaining the desirelessness-samadhi (无愿三昧). Because of the three realms --------------------------------------------------------------------------------
Chinese
法皆寂静故。愿求之心自然永息。如是名为无愿三昧也。如是理观慧定真如者。是总结句。如前三种皆是理观止观无偏能所无二故。尊者常说寔如空法即良药也者。第三审问。如是空法具诸功德治诸结使。是故应即为良药耶。 经曰。佛言如是何以故空故空性无生心常无生空性无灭心常无灭空性无住心亦无住空性无为心亦无为空无出入离诸得失阴界入等皆悉亦无心如不着亦复如是菩萨我说诸空破诸有故。 论曰。此是如来定许。于中有三。一者总许。言空故者所以为良药者。只由空故有即生病故。空性已下第二别许。于中有二。先明服空药故离流转之果患。后显服空药故治取着之因病。初中言空性无生心常无生者。入空之心同空无生故。又随无灭心常无灭。生灭正是无常之义故翻彼二名为常也。心亦无住者。非但无初后相亦无中间住相。此是别明离三相也。心亦无为者。总显离彼三有为相。是明服空离无常病。次明亦离取着之病。无出入者。无有出观入观之异。离得失者。亦离得新失古之相。心如不着亦如是者。能观之心亦如空理。不取出入得失之相。不着阴界入等之法。是明服空离取着病也。我说诸空破诸有故者。第三结定。就实而言。空理无二。而说五三等诸空者。为破诸人著有病故。随病众多说空 现代汉语译本： 一切法都是寂静的，所以希求的心自然永远止息。这叫做无愿三昧。像这样以理观、慧定来体悟真如，是总结性的语句。像前面的三种（空三昧、无相三昧、无愿三昧）都是理观，止观没有偏颇，能观与所观没有二元对立的缘故。尊者常说，真实的空法就是良药。这是第三次审问：像这样的空法，具备各种功德，能医治各种烦恼，所以应该就是良药了吧？ 经文说：‘佛说：是的。为什么呢？因为空的缘故。空性是无生的，心也常是无生的；空性是无灭的，心也常是无灭的；空性是无住的，心也是无住的；空性是无为的，心也是无为的。空没有出入，远离各种得失，五阴（蕴）、十二界、十八入等等，一切都没有。心如不执着，也是这样。菩萨我说诸空，是为了破除各种执有。’ 论中说：这是如来确定的认可。其中有三点：一是总的认可，说‘因为空的缘故’，之所以是良药，只是因为空，有就是病。‘空性已下’是第二点，分别认可。其中有两点：先说明服用空药，就能远离流转的果报之患；后显示服用空药，就能医治取着（执取）的因地之病。首先，‘空性无生，心常无生’，进入空的心，与空一样是无生的。又，随着无灭，心也常是无灭的。生灭正是无常的含义，所以反过来说就是常。‘心亦无住’，不只是没有开始和结束的相状，也没有中间停留的相状。这是分别说明远离三相。‘心亦无为’，总的显示远离那三种有为相。这是说明服用空药，远离无常之病。其次，说明也远离取着之病。‘无出入’，没有出观入观的区别。‘离得失’，也远离得到新的、失去旧的相状。‘心如不着亦如是’，能观的心也如空理一样，不取出入得失的相状，不执着五阴（蕴）、十二界、十八入等等的法。这是说明服用空药，远离取着之病。‘我说诸空破诸有故’，第三是总结确定。就实际而言，空理没有二元对立。而说五空、三空等等各种空，是为了破除人们执着于有的病，随着病症的众多，而说各种空。
English
English version: All dharmas are quiescent, therefore the mind of seeking naturally and eternally ceases. This is called the desireless Samadhi. Such contemplation of principle, wisdom, and samadhi, the true suchness, is a concluding statement. Like the previous three (emptiness samadhi, signlessness samadhi, desirelessness samadhi) are all contemplation of principle, cessation and contemplation are without bias, the observer and the observed are non-dual. The Venerable one often says that the true emptiness dharma is the good medicine. This is the third inquiry: Such emptiness dharma possesses all merits and cures all afflictions, therefore it should be the good medicine, right? The Sutra says: 'The Buddha said: It is so. Why? Because of emptiness. Emptiness is unarisen, and the mind is also constantly unarisen; emptiness is unceasing, and the mind is also constantly unceasing; emptiness is without abiding, and the mind is also without abiding; emptiness is unconditioned, and the mind is also unconditioned. Emptiness has no coming or going, it is apart from all gain and loss, the five skandhas (aggregates), twelve ayatanas (realms), eighteen dhatus (entries), etc., all are without. The mind is like non-attachment, it is also like this. Bodhisattvas, I speak of all emptiness to break all attachments to existence.' The Treatise says: This is the Tathagata's definite approval. There are three points in it: First, the general approval, saying 'Because of emptiness,' the reason it is good medicine is only because of emptiness, existence is the disease. 'Emptiness onwards' is the second point, separate approval. There are two points in it: First, it explains that taking the emptiness medicine can be apart from the suffering of the cycle of rebirth; later, it shows that taking the emptiness medicine can cure the disease of attachment at the causal stage. First, 'Emptiness is unarisen, the mind is constantly unarisen,' the mind entering emptiness is the same as emptiness, it is unarisen. Also, following non-cessation, the mind is also constantly non-cessation. Arising and ceasing are precisely the meaning of impermanence, so reversing them is called permanence. 'The mind is also without abiding,' not only is there no beginning and ending aspect, there is also no middle abiding aspect. This is separately explaining being apart from the three aspects. 'The mind is also unconditioned,' generally showing being apart from those three conditioned aspects. This is explaining that taking the emptiness medicine is apart from the disease of impermanence. Secondly, it explains also being apart from the disease of attachment. 'No coming or going,' there is no difference between exiting contemplation and entering contemplation. 'Apart from gain and loss,' also apart from the aspect of gaining new and losing old. 'The mind is like non-attachment, it is also like this,' the mind that can contemplate is also like the principle of emptiness, not taking the aspects of coming and going, gain and loss, not attaching to the dharmas of the five skandhas (aggregates), twelve ayatanas (realms), eighteen dhatus (entries), etc. This is explaining that taking the emptiness medicine is apart from the disease of attachment. 'I speak of all emptiness to break all attachments to existence,' the third is concluding and determining. In reality, the principle of emptiness is non-dual. And speaking of the five emptiness, three emptiness, etc., all kinds of emptiness, is to break the disease of people's attachment to existence, according to the multitude of diseases, speaking of all kinds of emptiness. --------------------------------------------------------------------------------
Chinese
亦尔。又复理实非空不空。但为破有强说为空。非空言下存空性也。以是二意结诸空教。 经曰。地藏菩萨言尊者知有非实如阳焰水知实非无如火性王如是观者是人智耶。 论曰。六品六疑却次而决。别决总定竟在于前。此下第二一品三疑顺次而遣。于中有三。谓如来藏一品之中复起三疑次第遣故。第一疑者。谓彼梵行长者颂言。若说法有一。如焰水迷倒。又言若见于法无。如盲无日倒。有依彼说而生疑云。长者俗人如是判说。为妄见耶。为真智耶。作如是疑不肯信受。为遣彼疑举彼事问。焰水之喻如前已说。知实非无者。能知一实义性非无。彼说计无实者。如盲无日倒故。是知长者。知实非无。非无之义如火性王。谓如木中有火大性。分析求之不得火相。而实不无木中火性。钻而求之火必现故。一心亦尔。分析诸相不得心性。而实不无诸法中心。修道求之一心显故。如是火性相隐势大如似国主。故名王也。长者如是离二边观。是人智耶。如是问也。 经曰。佛言如是何以故是人真观观一寂灭相与不相等以空取以修空故不失见佛以见佛故不顺三流。 论曰。此下如来决疑。于中有二。直决释决。言如是者。决是人智。何以故下释其是智。于中有二。略释广演。初中言观一寂灭者。观一心法寂 现代汉语译本：是的。而且，从理上说，实相既不是空也不是不空。只是为了破除执着于‘有’的观念，才勉强说它是‘空’。并非说在‘非空’的言语下，还存在一个‘空性’。这是用两种意义来总结所有的空性教义。 经文中说：地藏菩萨说：‘尊者，知道“有”不是真实的，就像阳焰（yáng yàn，海市蜃楼）中的水；知道“实”不是没有的，就像火性王（huǒ xìng wáng，比喻事物本性中蕴含的真实）。像这样观察的人，是有智慧的人吗？’ 论中说：第六品中的六个疑问，依次得到解决。分别解决和总的确定，已经在前面完成了。下面第二品中的三个疑问，顺次被消除。其中有三个疑问，指的是在如来藏（rú lái zàng，tathāgatagarbha）一品中，又产生了三个疑问，依次被消除。第一个疑问是，那位梵行长者（fàn xíng zhǎng zhě，brahmacārin householder）在颂中说：‘如果说法是“有”的，就像被阳焰之水迷惑颠倒；又说如果见到法是“无”的，就像盲人没有太阳一样颠倒。’有人根据他的说法而产生疑问说：‘长者作为世俗之人，这样判断和说法，是妄见呢？还是真智呢？’因为有这样的疑问，所以不肯相信和接受。为了消除这个疑问，举出这件事来提问。阳焰之水的比喻，前面已经说过了。‘知道“实”不是没有的’，是指能够知道一实义性（yī shí yì xìng，the meaning of the one reality）不是没有的。他说认为没有实性的人，就像盲人没有太阳一样颠倒。所以知道长者是知道“实”不是没有的。“非无”的意义就像火性王，比如木头中有火大的本性，分析寻找却找不到火的形象，但实际上木头中并不是没有火性。钻木取火，火一定会显现出来。一心（yī xīn，one mind）也是这样，分析各种现象，找不到心性，但实际上在各种现象中并不是没有中心。修道寻求，一心就会显现出来。像这样，火性隐藏，势力强大，就像一个国王，所以叫做王。长者像这样远离两种边见来观察，是有智慧的人吗？这样问。' 经文中说：佛说：‘是的。为什么呢？因为这个人是真观，观察一心寂灭相（yī xīn jì miè xiàng，the aspect of the one mind's quiescence），与不相（bù xiàng，non-aspect）相应，因为以空（kōng，emptiness）来获取，以修空（xiū kōng，cultivating emptiness）的缘故，不会失去见佛（jiàn fó，seeing the Buddha），因为见到佛的缘故，不会顺从三种流（sān zhǒng liú，three flows）。’ 论中说：下面如来解答疑问。其中有两部分：直接解答和解释解答。说‘是的’，是确定这个人有智慧。‘为什么呢’下面解释他有智慧的原因。其中有两部分：简略解释和广泛阐述。开始说‘观察一心寂灭’，是观察一心之法寂