English
English version: Cultivating diligence leads to victory. The Sutra says: Ksitigarbha (Earth Treasury Bodhisattva) Bodhisattva said, 'What the Tathagata (Thus Come One) speaks of as 'no arising, no ceasing' is precisely 'impermanence'. Cessation is 'arising and ceasing'; when 'arising and ceasing' cease, 'quiescence' is 'permanence'. Therefore, it is not annihilation; this is the Dharma (law) of non-annihilation, being apart from the moving and unmoving Dharmas of the three realms. Regarding conditioned Dharmas as avoiding a pit of fire, relying on what Dharma does one reproach oneself to enter that gate?' (Ksitigarbha Bodhisattva asks the Buddha how to attain the state the Tathagata speaks of.) The Treatise says: The following is to dispel the second doubt about the Tathagatagarbha (Thus Come One's Treasury) chapter. It was previously said, 'Clearly seeing consciousness as permanent,' this 'consciousness' is permanently quiescent; 'quiescence' is also quiescent. Some, based on these sutra passages, have doubts, saying, 'Such a permanently abiding quiescent Dharma, although delightful, is too profound. The minds of sentient beings are coarse and difficult to tame; how can one tame the mind to enter that gate?' Holding such doubts, this question is asked. There are two parts to the question: first, pointing out the remoteness of the fruit; then, asking about the cause of entry. First, speaking of 'no arising, no ceasing, is precisely impermanence,' this echoes what was said earlier, 'Consciousness is permanently quiescent.' Originally quiescent, therefore it is 'no arising, no ceasing,' but originally not permanent, therefore it is 'impermanence.' 'Cessation is arising and ceasing; when arising and ceasing cease, quiescence is permanence,' this echoes what was said earlier, 'Quiescence is also quiescent,' and 'Clearly seeing consciousness as permanent.' From 'Regarding conditioned Dharmas' onwards, is the second formal question about the means of entering that gate. Although the expedient correct view has been mentioned before, it is being asked again for a more detailed explanation because it was explained rather briefly. The Sutra says: The Buddha said, 'Bodhisattvas reproach their minds in three great matters and enter practice through the three great truths.' Ksitigarbha Bodhisattva said, 'What are the three matters for reproaching one's mind? What are the three truths for entering one practice?' The Buddha said, 'The three matters are: first, cause; second, effect; third, consciousness. These three matters are fundamentally empty, neither self nor true self. Why then generate attachment and defilement towards them? Observe these three matters as being bound and drifting in the sea of suffering. Constantly reproach oneself with these matters.' The three truths are: first, the path of Bodhi (enlightenment), which is the truth of equality, not the truth of inequality; second, great awakening and correct wisdom, which is the truth of attainment, not the truth of wrong wisdom; third, wisdom and samadhi (concentration) are not different, which is the truth of entering practice, not the truth of mixed practice. By cultivating the Buddha's path with these three truths, there is nothing in the Buddha's Dharma that one cannot attain to perfect enlightenment. Attaining the wisdom of perfect enlightenment, one emanates great compassion, benefiting both oneself and others, accomplishing the Bodhi of the Buddha.' --------------------------------------------------------------------------------
Chinese
论曰。是文有四。初问．次答．三请．四说。说中有二。先说呵厌方便。后示趣入方便。初中言因者五戒十善之因。果者人天富乐之果。识者能持因果即是本识。众生计此为自内我。而是性空故非是我。无我之理方是真我。故于非我不应爱染。观是三事为系所飘者。谓由四系障理定心。令是三事飘流苦海故。何等名为四系。如对法论谛品中云。系有四种。谓贪欲身系．瞋恚身系．戒禁取身系．此实执取身系。以能障碍定意性身故名为系。所以者何。由此能障定心自性之身故名为系。非障色身何以故能为四种心乱因故。谓由贪爱财物等为因令心散乱。于斗诤事不正行为因令心散乱。于难行戒禁苦恼为因令心散乱。不如正理推求境界为因令心散乱。由彼依止各别见故。于所知境不如正理种种推度妄生执着。谓唯此真余并愚妄。由此为因令心散动。于何散动。谓于定心如实智见故。以如是事常自呵责者。呵责能飘四系而厌所流三事故。已说呵厌方便。云何趣入方便。所谓审谛于三谛故。一谓菩提之道是平等谛非不等谛者。谓佛所证性净菩提无不通泰故名为道。一切有情皆同此性无一不归。是究竟道故言平等非不平等。是即对治二乘别趣也。二谓大觉正智得谛非邪智得谛者。谓一切智大觉之果唯证平等正智所得。非缘 现代汉语译本： 论中说，这段文字有四个部分：首先是提问，其次是回答，再次是请求，最后是解说。解说中又分为两个部分：先说呵斥厌离的方便，后指示趣入的方便。在最初的部分中，所说的‘因’是指五戒十善的因，‘果’是指人天富乐的果。‘识’是指能够执持因果的就是本识（alaya-vijñana）。众生认为这个是自己内在的‘我’（atman），而它的自性是空（sunyata）的，所以不是‘我’。无我的道理才是真正的‘我’，因此对于非我之物不应该爱恋染着。观察这三件事是被‘系’（bandhana）所飘荡的，意思是说由于四种‘系’障碍了对真理的坚定之心，使得这三件事在苦海中飘流。 什么叫做四‘系’呢？如《对法论》的《谛品》中所说：‘系有四种，谓贪欲身系（raga-kaya-bandhana），瞋恚身系（dvesa-kaya-bandhana），戒禁取身系（silavrata-paramarsa-kaya-bandhana），此实执取身系（idam-satya-abhinivesa-kaya-bandhana）。’因为能够障碍定意的自性，所以叫做‘系’。为什么这样说呢？因为这些能够障碍定心的自性，所以叫做‘系’，而不是障碍色身。为什么呢？因为它们能够成为四种心乱的原因。也就是说，由于贪爱财物等为原因，使心散乱；由于争斗的事情和不正当的行为为原因，使心散乱；由于难以实行的戒律禁令和苦恼为原因，使心散乱；不如实地按照正理推求境界为原因，使心散乱。由于他们各自不同的见解，对于所知的境界不如实地按照正理进行种种推度，虚妄地产生执着，认为只有这个是真的，其余的都是愚蠢的。由于这个原因，使心散动。在什么方面散动呢？在对于定心的如实智见方面。’以这样的事情常常自我呵责，是呵责能够飘荡四‘系’，而厌恶所流的三件事。 已经说了呵斥厌离的方便，那么如何趣入呢？就是所谓审谛于三谛（tri-satya）的缘故。第一，菩提（bodhi）之道是平等谛（samata-satya），不是不平等谛，意思是说佛所证悟的自性清净的菩提，没有不通达的，所以叫做‘道’。一切有情都共同具有这种自性，没有一个不归向它，这是究竟之道，所以说是平等，不是不平等。这是用来对治二乘（sravaka-pratyekabuddha）的分别趣向。第二，大觉的正智是得谛（prapti-satya），不是邪智得谛，意思是说一切智（sarvajna）大觉的果位，只有证悟平等正智才能得到，不是缘于...
English
English version: The treatise states that this text has four parts: first, the question; second, the answer; third, the request; and fourth, the explanation. The explanation is further divided into two parts: first, explaining the means of reprimanding and厭離(disgusting); second, indicating the means of entering. In the initial part, the 'cause' refers to the cause of the five precepts and ten virtues; the 'fruit' refers to the fruit of wealth and happiness in the realms of humans and gods. 'Consciousness' refers to the ability to uphold the cause and effect, which is the alaya-vijñana (alaya-vijñana). Sentient beings consider this to be their inner 'self' (atman), but its nature is emptiness (sunyata), so it is not 'self'. The principle of no-self is the true 'self', therefore one should not be attached to what is not self. Observing these three things as being tossed about by the 'bonds' (bandhana) means that due to the four 'bonds' obstructing the steadfast mind towards truth, these three things drift in the sea of suffering. What are the four 'bonds'? As stated in the 'Truths' chapter of the Abhidharma-samuccaya (Abhidharma-samuccaya): 'There are four types of bonds, namely raga-kaya-bandhana (raga-kaya-bandhana), dvesa-kaya-bandhana (dvesa-kaya-bandhana), silavrata-paramarsa-kaya-bandhana (silavrata-paramarsa-kaya-bandhana), and idam-satya-abhinivesa-kaya-bandhana (idam-satya-abhinivesa-kaya-bandhana).' Because they can obstruct the nature of fixed intention, they are called 'bonds'. Why is this so? Because they can obstruct the self-nature of the fixed mind, they are called 'bonds', not obstructing the physical body. Why? Because they can be the cause of four types of mental disturbance. That is to say, due to greed for wealth and other things as a cause, the mind becomes scattered; due to fighting and improper behavior as a cause, the mind becomes scattered; due to difficult precepts and vows and suffering as a cause, the mind becomes scattered; not truly seeking the realm according to right reason as a cause, the mind becomes scattered. Due to their different views, they do not truly infer the realm of knowledge according to right reason, falsely generating attachments, thinking that only this is true, and the rest are foolish. Due to this reason, the mind becomes scattered. In what aspect does it scatter? In the aspect of the true wisdom of the fixed mind.' Constantly reprimanding oneself with such things is to reprimand the four 'bonds' that can drift, and to厌惡(disgust) the three things that flow. Having spoken of the means of reprimanding and厭離(disgusting), how does one enter? It is because of carefully examining the three truths (tri-satya). First, the path of bodhi (bodhi) is the samata-satya (samata-satya), not the unequal truth, meaning that the self-nature pure bodhi enlightened by the Buddha has no obstruction, so it is called 'path'. All sentient beings share this nature, and none do not return to it. This is the ultimate path, so it is said to be equal, not unequal. This is to counteract the separate inclinations of the two vehicles (sravaka-pratyekabuddha). Second, the correct wisdom of great enlightenment is prapti-satya (prapti-satya), not the truth obtained by wrong wisdom, meaning that the fruit of sarvajna (sarvajna) great enlightenment can only be obtained by realizing equal and correct wisdom, not by relying on... --------------------------------------------------------------------------------
Chinese
冥谛大有等境邪智所得。是即对治诸外道执也。三谓慧定无异行入谛非杂行入谛者。谓得正智入平等时。慧定圆融无别行相。方是真入于平等谛。非如世间分别之心。王数别体定慧异行。如是杂行非真入故。是即对治世间观行未证谓证增上慢者。如是三种通名谛者。审谛之观。所观境故。遍治如是三种异执。乃能正修于一佛道故。言以是三谛而修佛道。次显修道所得之果。是人于是法无不得正觉者。是显自利智德之果。于是三法而修佛道。无有不获正觉果故。得正觉智流大极慈者。是显利他恩德之果。普流大极无缘之慈。遍周法界无不利故。己他俱利成佛菩提者。总结前二。二利圆满。成等觉故。 经曰。地藏菩萨言尊者如是之法即无因缘若无缘法因即不起云何不动法入如来。 论曰。此下遣彼如来藏品第三之疑。如彼品颂末言。转所取能取入于如来藏。有依此说而疑彼云。此中菩提之道平等之谛即是如来藏不待因缘力。云何彼转能所之因而能得入如来藏法。有作是疑故乘彼问。即无因缘者。由平等故不从因缘。又平等故即无余缘。余缘无故因不能起。云何于彼无起动法。而用因缘得入如来。若用因力之所入者。即待因缘非不动故。 经曰。尔时如来欲宣此义而说偈言 一切诸法相性空无不动是法 现代汉语译本：冥谛（对事物真相的深刻理解）大有等境邪智所得。这就能对治各种外道的执着。三谓慧定无异行入谛非杂行入谛者：指的是获得正智进入平等状态时，智慧和禅定圆融无碍，没有分别的行相。这才是真正地进入了平等真谛。而不是像世间分别之心那样，将心王（心的主体）和心所（心的各种功能）视为不同的实体，将禅定和智慧视为不同的修行。像这样夹杂的修行不是真正的进入，因此能对治世间那些观行未证就自认为证悟，从而产生增上慢的人。以上这三种情况都可以被称作‘谛’，因为它们都是审慎观察的对象。普遍对治这三种不同的执着，才能正确地修习唯一的佛道。所以说，通过这三种‘谛’来修习佛道。接下来阐述修道所获得的果实：‘是人于是法无不得正觉者’，这显示了自利智德的果实，因为通过这三种法来修习佛道，没有不能获得正觉果实的。‘得正觉智流大极慈者’，这显示了利他恩德的果实，普遍流淌着广大无边的慈悲，遍及整个法界，没有谁不能从中受益。‘己他俱利成佛菩提者’，总结了前面的两种果实，自利利他都圆满，最终成就等正觉。 经中说：‘地藏菩萨言尊者如是之法即无因缘若无缘法因即不起云何不动法入如来。’ 论中说：下面是为了消除《如来藏品第三》中的疑问。就像那一品颂的结尾所说：‘转所取能取入于如来藏。’有人根据这个说法而产生疑问，认为此处的菩提之道和平等之谛就是如来藏，不需要依靠因缘的力量。那么，为什么转变能取和所取的因，才能进入如来藏法呢？因为有人这样怀疑，所以借着地藏菩萨的提问来解答。‘即无因缘者’，因为平等，所以不依赖因缘。又因为平等，所以没有其他的缘。因为没有其他的缘，所以因不能生起。为什么对于那没有生起和动摇的法，还要用因缘才能进入如来藏呢？如果用因的力量才能进入，那就依赖于因缘，而不是不动摇的了。 经中说：‘尔时如来欲宣此义而说偈言 一切诸法相性空无不动是法’