English
English version: Yes. Moreover, in terms of principle, reality is neither empty nor not empty. It is only to break the attachment to the concept of 'existence' that we reluctantly say it is 'empty'. It doesn't mean that under the words 'not empty', there exists an 'empty nature'. This is to conclude all the teachings on emptiness with these two meanings. The sutra says: 'Ksitigarbha Bodhisattva (dì zàng pú sà, Earth Store Bodhisattva) said: 'Venerable one, knowing that 'existence' is not real, like water in a mirage (yáng yàn, mirage); knowing that 'reality' is not non-existent, like the fire nature king (huǒ xìng wáng, metaphor for the inherent truth in things). Is a person who observes in this way wise?' The treatise says: The six doubts in the sixth chapter are resolved in order. The separate resolution and the overall determination have already been completed earlier. Below, the three doubts in the second chapter are eliminated in sequence. Among them, there are three doubts, referring to the fact that in the chapter on the Tathagatagarbha (rú lái zàng, the womb of the Tathagata), three doubts arise again, which are eliminated in sequence. The first doubt is that the Brahmacarin householder (fàn xíng zhǎng zhě, a lay practitioner observing celibacy) said in the verse: 'If the Dharma is said to be 'existent', it is like being confused and deluded by the water of a mirage; and if one sees the Dharma as 'non-existent', it is like a blind person without the sun.' Someone, based on his statement, raises a doubt, saying: 'The householder, as a layman, judges and speaks in this way, is it a false view or true wisdom?' Because of this doubt, they are unwilling to believe and accept it. To eliminate this doubt, this matter is brought up for questioning. The metaphor of the water of a mirage has been explained earlier. 'Knowing that 'reality' is not non-existent' refers to being able to know that the meaning of the one reality (yī shí yì xìng, the true nature of reality) is not non-existent. He says that those who think there is no reality are like blind people who are upside down without the sun. So it is known that the householder knows that 'reality' is not non-existent. The meaning of 'not non-existent' is like the fire nature king, for example, there is the nature of the fire element in wood. Analyzing and searching for it, one cannot find the appearance of fire, but in reality, there is no lack of fire nature in the wood. Drilling wood to make fire, the fire will definitely appear. The one mind (yī xīn, the single mind) is also like this. Analyzing various phenomena, one cannot find the mind nature, but in reality, there is no lack of a center in various phenomena. Cultivating the path and seeking it, the one mind will appear. In this way, the fire nature is hidden, and its power is strong, like a king, so it is called a king. The householder observes in this way, away from the two extremes, is he a wise person? This is the question. The sutra says: The Buddha said: 'Yes. Why? Because this person has true observation, observing the aspect of the one mind's quiescence (yī xīn jì miè xiàng, the state of stillness of the one mind), corresponding to non-aspect (bù xiàng, absence of characteristics), because of obtaining through emptiness (kōng, śūnyatā), and because of cultivating emptiness (xiū kōng, the practice of emptiness), one will not lose sight of seeing the Buddha (jiàn fó, seeing the Buddha), and because of seeing the Buddha, one will not follow the three flows (sān zhǒng liú, three currents of existence).' The treatise says: Below, the Tathagata answers the doubt. There are two parts: direct answer and explanatory answer. Saying 'Yes' is to affirm that this person has wisdom. 'Why' below explains the reason why he has wisdom. There are two parts: brief explanation and extensive elaboration. The beginning says 'observing the quiescence of the one mind' is observing the Dharma of the one mind, which is quiet. --------------------------------------------------------------------------------
Chinese
灭义故。相与不相等以空取者。观有相俗与无相真等不存故。融为一故。如是修空正顺佛心故。常见佛身。夫曾失时故言不失见佛。以常见佛弥增空观。空观增进违逆诸有。故言不顺三流。三流具摄三界烦恼。谓欲流有流及无明流。是谓三流义如常说。 经曰。于大乘中三解脱道一体无性以其无性故空空故无相无相故无作无作故无求无求故无愿以是业故净心以心净故见佛以见佛故当生净土菩萨于是深法三化勤修慧定圆成即超三界。 论曰。此是第二广演。于中有二先明三解脱道胜利。后显三化勤修胜利。初中言一体无性者。对彼小乘三解脱门别体有性故。显大乘菩萨观行一体。观心证无性时随义假说立三解脱。约其忘体性义立空解脱。忘即体相义门立无相解脱。忘即体用义门立无作解脱。亦名无愿解脱。为显唯一无分别观。于一切法体性相用。无所不遣无所不融。是故建立三解脱门。以是业故净心者以忘一切体相用故。能净出观涉俗之心离诸染着。离染着心能见报佛。见报佛故得生净土。是为三解脱道胜利也。于是深法三化勤修者。谓于空法勤修三空。何者。空相亦空是一化修。空空亦空是二化修。所空亦空是三化修义如前说故不别论。三化勤修即达一心。达一心故慧定圆成。圆成之地即超三界。是为三 现代汉语译本 灭除‘义’的执着，相互之间不以‘空’来衡量，观察有相的世俗和无相的真理，因为平等而不存在差别，融合为一体。像这样修习空性，才真正顺应佛的心意，所以能常见佛身。因为曾经错过时机，所以说不会失去见佛的机会。因为常见佛，更加增长空观。空观增长，违背各种有，所以说不顺应三流。三流包括三界的烦恼，即欲流、有流和无明流。这就是三流的含义，如常所说。 经文说：‘在大乘中，三解脱道是一体且无自性的。因为无自性所以是空，因为空所以是无相，因为无相所以是无作，因为无作所以是无求，因为无求所以是无愿。’因为这样的业，能清净心；因为心清净，能见佛；因为见佛，当能往生净土。菩萨对于这种甚深之法，以三化勤奋修习，智慧和禅定圆满成就，就能超越三界。 论中说：这是第二段广为阐述。其中分为两部分：先说明三解脱道的殊胜利益，后显示三化勤奋修习的殊胜利益。首先说‘一体无性’，是为了针对小乘的三解脱门是各自独立的，并且有自性的观点。显示大乘菩萨的观行是一体的。观察心而证悟无自性时，随着意义假立而说有三解脱。从忘却本体自性的意义上，建立空解脱。从忘却本体和相的意义上，建立无相解脱。从忘却本体和作用的意义上，建立无作解脱，也叫无愿解脱。为了显示唯一无分别的观，对于一切法的本体、自性、相和作用，没有什么不舍弃，没有什么不融合。因此建立三解脱门。‘以是业故净心’，是因为忘却一切本体、相和作用，能够清净出观涉世之心，远离各种染着。远离染着的心能够见到报身佛（Sambhogakāya Buddha）。因为见到报身佛，所以能够往生净土。这就是三解脱道的殊胜利益。‘于是深法三化勤修’，是指对于空法勤奋修习三种空。哪三种空呢？空相也空，这是一化修。空空也空，这是二化修。所空也空，这是三化修。意义如前所述，所以不再分别论述。勤奋修习三化，就能通达一心。通达一心，智慧和禅定就能圆满成就。圆满成就之地，就能超越三界。这就是三
English
English version Eliminating the attachment to ‘meaning,’ not measuring each other by ‘emptiness,’ observing the conditioned mundane and the unconditioned truth, because they are equal and without difference, merging into one. Practicing emptiness in this way truly accords with the Buddha's mind, therefore one can constantly see the Buddha's body. Because one missed the opportunity in the past, it is said that one will not lose the chance to see the Buddha. Because one constantly sees the Buddha, one's contemplation of emptiness increases. As the contemplation of emptiness increases, it goes against all existence, therefore it is said that it does not accord with the three flows (trayo gha). The three flows encompass the afflictions of the three realms (trayo dhātu), namely the flow of desire (kāma-ogha), the flow of existence (bhava-ogha), and the flow of ignorance (avijjā-ogha). This is the meaning of the three flows, as commonly explained. The sutra says: ‘In the Mahayana, the three doors of liberation (trīni vimokṣa-dvārāṇi) are one entity and without self-nature (anatta). Because of no self-nature, it is emptiness (sunyata); because of emptiness, it is signlessness (animitta); because of signlessness, it is wishlessness (apraṇihita); because of wishlessness, it is desirelessness; because of desirelessness, it is vowlessness. Because of such karma, the mind is purified; because the mind is purified, one sees the Buddha; because one sees the Buddha, one will be born in the pure land (Sukhavati). Bodhisattvas (bodhisattva) diligently cultivate these profound dharmas (dharma) with the three transformations (tri-vidha pariṇāma), and when wisdom (prajna) and samadhi (samādhi) are perfectly accomplished, they transcend the three realms (trayo dhātu).’ The treatise says: This is the second extensive explanation. It is divided into two parts: first, explaining the excellent benefits of the three doors of liberation; second, showing the excellent benefits of diligently cultivating the three transformations. First, ‘one entity and without self-nature’ is in response to the view of the Hinayana (hīnayāna), where the three doors of liberation are independent and have self-nature. It shows that the contemplation and practice of Mahayana bodhisattvas is one entity. When observing the mind and realizing no self-nature, the three liberations are provisionally established according to meaning. From the meaning of forgetting the essence of the entity, the emptiness liberation is established. From the meaning of forgetting the entity and its characteristics, the signlessness liberation is established. From the meaning of forgetting the entity and its function, the wishlessness liberation, also called desireless liberation, is established. To show the unique non-discriminating contemplation, regarding the entity, nature, characteristics, and function of all dharmas, there is nothing that is not abandoned and nothing that is not merged. Therefore, the three doors of liberation are established. ‘Because of such karma, the mind is purified’ means that because of forgetting all entities, characteristics, and functions, one can purify the mind that emerges from contemplation and engages in the mundane world, and be free from all defilements. A mind free from defilements can see the Sambhogakāya Buddha. Because one sees the Sambhogakāya Buddha, one can be born in the pure land. This is the excellent benefit of the three doors of liberation. ‘Diligently cultivate these profound dharmas with the three transformations’ refers to diligently cultivating the three emptinesses regarding the empty dharma. What are the three emptinesses? The emptiness of the sign of emptiness is the first transformation cultivation. The emptiness of the emptiness of emptiness is the second transformation cultivation. The emptiness of what is emptied is the third transformation cultivation. The meaning is as explained before, so it will not be discussed separately. Diligently cultivating the three transformations leads to the attainment of one mind. Attaining one mind, wisdom and samadhi are perfectly accomplished. The place of perfect accomplishment is where one transcends the three realms. This is the three -------------------------------------------------------------------------------- 化勤修胜利也。
Chinese
经曰。地藏菩萨言如来所说无生无灭即是无常灭是生灭生灭灭已寂灭为常常故不断是不断法离诸三界动不动法于有为法如避火坑依何等法而自呵责入彼一门。 论曰。此下遣其如来藏品之第二疑。彼言了见识为常。是识常寂灭。寂灭亦寂灭。有依彼文而生疑云。如是常住之寂灭法虽可欣乐而是希夷。众生之心粗浅难调。如何调心得趣彼门。乘如是疑作如是问。问中有二。初举果远。后问入因。初中言无生无灭。即是无常者。即领前言是识常寂灭。本来寂灭故。是无生无灭。而本非常故是无常也。灭是生灭生灭灭已寂灭为常者。即领前言寂灭亦寂灭。又言了见识为常。于有为法已下第二正问。趣入彼门方便前虽有说。方便正观而略说故更请广说。 经曰。佛言菩萨于三大事呵责其心。于三大谛而入其行。地藏菩萨言。云何三事而责其心。云何三谛而入一行。佛言三事者。一谓因二谓果三谓识。如是三事从本空无非我真我。云何于是而生爱染。观是三事为系所飘飘流苦海。以如是事常自呵责。三谛者。一谓菩提之道是平等谛非不等谛。二谓大觉正智得谛非邪智得谛。三谓慧定无异行入谛非杂行入谛。以是三谛而修佛道。是人于是法无不得正觉。得正觉智流大极慈。己他俱利成佛菩提。 现代汉语译本： 化勤修胜利也。 经文说：地藏菩萨说，如来所说的‘无生无灭’，就是‘无常’。灭，就是‘生灭’，‘生灭’灭尽后，‘寂灭’才是‘常’，所以不是断灭，这是不断灭之法，远离诸三界动与不动的法，对于有为法如同躲避火坑，依靠什么法来呵责自己，进入那个法门？（地藏菩萨问佛，如何才能达到如来所说的境界？） 论中说：下面是为了消除对如来藏品的第二个疑惑。前面说到‘了见识为常’，这个‘识’是常寂灭的，‘寂灭’也是寂灭的。有人根据这些经文产生疑问说：像这样常住的寂灭之法，虽然可以欣乐，但是太过于玄妙。众生的心粗浅难以调伏，如何调伏心才能进入那个法门？ 怀着这样的疑问，所以有这样的提问。提问中有两个部分：首先是指出果位的遥远，然后是询问进入的因由。首先，说到‘无生无灭，就是无常’，这是呼应前面所说的‘识是常寂灭’。本来就是寂灭的，所以是‘无生无灭’，但是本来就不是常的，所以是‘无常’。‘灭是生灭，生灭灭已寂灭为常’，这是呼应前面所说的‘寂灭亦寂灭’，以及‘了见识为常’。在‘于有为法’以下，是第二个正式的提问，关于进入那个法门的方便。前面虽然已经说过方便正观，但是因为说得比较简略，所以再次请求详细说明。 经文说：佛说，菩萨在三件大事上呵责自己的心，通过三大真谛进入修行。地藏菩萨说：什么是三件事来呵责自己的心？什么是三大真谛来进入一行？佛说：三件事是：一是因，二是果，三是识。这三件事从根本上来说都是空无，不是我，也不是真我。为什么还要对这些产生爱染呢？观察这三件事是被束缚，在苦海中飘荡。用这些事常常自我呵责。三大真谛是：一是菩提之道，是平等谛，不是不平等谛；二是大觉正智，是得谛，不是邪智得谛；三是慧定没有差异，是行入谛，不是杂行入谛。用这三大真谛来修行佛道，这个人对于佛法没有不能证得正觉的。证得正觉的智慧，流出大慈大悲，自己和他人都能得到利益，成就佛的菩提。