English
English version: 'The profound truth (Mingdi, deep understanding of the truth of things) is obtained through correct wisdom in a state of great equality. This can counteract the attachments of various non-Buddhist paths. The third refers to entering the truth through wisdom and samadhi (Ding, meditation) without different practices, rather than entering the truth through mixed practices: it means that when one obtains correct wisdom and enters a state of equality, wisdom and samadhi are perfectly integrated without separate characteristics. This is the true entry into the truth of equality, not like the worldly mind of discrimination, which regards the mind-king (the subject of the mind) and mental functions (the various functions of the mind) as different entities, and regards samadhi and wisdom as different practices. Such mixed practice is not a true entry, therefore it can counteract those in the world who have not attained realization through contemplation and consider themselves enlightened, thus generating arrogance. The above three situations can all be called 'truth' (Di), because they are all objects of careful observation. Universally counteracting these three different attachments, one can correctly cultivate the one Buddha path. Therefore, it is said that one cultivates the Buddha path through these three 'truths'. Next, the fruits obtained from cultivating the path are elaborated: 'Those who cultivate the Buddha path through these three dharmas will undoubtedly attain perfect enlightenment', this shows the fruit of self-benefiting wisdom and virtue, because by cultivating the Buddha path through these three dharmas, there is no one who cannot obtain the fruit of perfect enlightenment. 'Those who attain perfect enlightenment and whose wisdom flows with great compassion', this shows the fruit of benefiting others with kindness and virtue, universally flowing with vast and boundless compassion, pervading the entire Dharma realm, and no one cannot benefit from it. 'Self and others both benefit and attain Buddhahood', summarizes the previous two fruits, self-benefit and benefiting others are both perfected, and ultimately achieve perfect enlightenment.' The sutra says: 'Ksitigarbha (Dizang Pusa, Earth Treasury Bodhisattva) said, Venerable One, such a dharma is without cause and condition; if there is no condition, then the cause cannot arise. How can the unmoving dharma enter the Tathagata (Rulai, Thus Come One)?' The treatise says: 'The following is to eliminate the doubts in the third chapter, 'Tathagatagarbha (Rulaizang, Buddha-nature)'. Just as the end of that chapter's verse says: 'Transform the grasped and the grasper to enter the Tathagatagarbha.' Some people have doubts based on this statement, thinking that the path of Bodhi (Puti, enlightenment) and the truth of equality here are the Tathagatagarbha, which does not need to rely on the power of cause and condition. Then, why is it that transforming the cause of the grasper and the grasped can enter the Tathagatagarbha dharma? Because some people have such doubts, the question of Ksitigarbha Bodhisattva is used to answer. 'That is, without cause and condition', because of equality, it does not depend on cause and condition. Also, because of equality, there are no other conditions. Because there are no other conditions, the cause cannot arise. Why, for that dharma that does not arise and is unmoving, is it still necessary to use cause and condition to enter the Tathagatagarbha? If it is entered by the power of cause, then it depends on cause and condition, and is not unmoving.' The sutra says: 'At that time, the Tathagata, wishing to declare this meaning, spoke in verse: 'All dharmas are empty in appearance and nature, unmoving is the dharma.' --------------------------------------------------------------------------------
Chinese
于是时不于是时起法无有异时不于异时起法无动不动性空故寂灭性空寂灭时是法是时现离相故寂住寂住故不缘。 论曰。此下如来正决所疑。宣其平等不动而有得入之义。八行颂中即有二分。前三略说。后五广宣。略中有二。前三颂明不动之义。后一颂显得入之义。初中有三。谓标．释．结。谓初二句标不动义。次有四句释不动义。是法于是时不于是时起者。是时者谓此世。此世者是现在。现在之时永无暂住。细除已未即无中间。如除光阴无中间处。故于是时不得有起。法无有异时不于异时起者。言异时者所谓过未。未来未有故无起义。过去已无亦无起义。由是道理法无起动。既无生起之动亦无恒住不动。故言法无动不动性空故寂灭。是二句者结不动义。次有一颂明得入义。性空寂灭时者。了见性空寂灭之时。不动之法是时显现。显现于心故言得入。如是上半明得入义。然此显法离一切相。离诸相故寂静而住。住寂静故恒不从缘。是故虽有入不废离缘义。如是下半显离缘义也。 经曰。是诸缘起法是法缘不生因缘生灭无生灭性空寂缘性能所缘是缘本缘起故法起非缘缘无起亦尔因缘所生法是法是因缘因缘生灭相彼即无生灭。 论曰。此下第二广宣于中有二。是前三颂广不动义。其后二颂宣得入义。初 现代汉语译本 于是，当某个时刻存在时，法并非在这个时刻产生；当某个时刻不存在时，法也并非在那个时刻产生。法既没有运动，也没有不运动，因为其自性本空，所以是寂灭的。当自性空寂灭时，这个法就在那个时刻显现，因为它远离一切相。因为寂静安住，所以不依赖任何因缘。 论曰：下面如来正确地解答了疑惑，阐述了平等不动而能证入的意义。八行颂中包含两个部分：前三颂是简略的说明，后五颂是详细的阐述。简略说明中又分为两个部分：前三颂阐明不动的意义，后一颂阐明证入的意义。最初的部分包含三个方面：标示、解释和总结。前两句标示不动的意义，接下来的四句解释不动的意义。“是法于是时不于是时起者”，这里的“是时”指的是此世，此世指的是现在。现在这一刻永远不会停留，如果仔细地去除已逝和未至，就没有中间状态，就像去除光阴一样没有中间之处。因此，在现在这一刻不可能产生。“法无有异时不于异时起者”，这里的“异时”指的是过去和未来。未来尚未到来，所以没有产生的意义；过去已经消逝，也没有产生的意义。由于这个道理，法没有生起之动，也没有恒常住留的不动。所以说“法无动不动性空故寂灭”。这两句总结了不动的意义。接下来的一颂阐明证入的意义。“性空寂灭时者”，当了悟自性空寂灭之时，不动之法就在那个时刻显现。显现在心中，所以说是证入。以上是前半部分阐明证入的意义。然而，这个显现的法远离一切相，因为远离诸相，所以寂静而住。因为安住于寂静，所以恒常不依赖因缘。因此，即使有证入，也不会废弃远离因缘的意义。以上是后半部分阐明远离因缘的意义。 经曰：这些缘起之法，是法与缘和合而生，并非单独产生。因缘生灭，没有真正的生灭自性，其自性本空寂。缘性能所缘，是缘的根本，因为缘起，所以法产生；如果没有缘，法也不会产生。同样，因缘所生的法，这个法就是因缘。因缘生灭的相状，实际上是没有生灭的。 论曰：下面第二部分详细地阐述，其中分为两个部分：前三颂详细阐述不动的意义，后两颂阐述证入的意义。首先
English
English version Thus, when a time exists, the Dharma does not arise at that time; when a time does not exist, the Dharma does not arise at that time either. The Dharma has neither movement nor non-movement, because its nature is empty, therefore it is quiescent. When the nature is empty and quiescent, this Dharma manifests at that time, because it is apart from all characteristics. Because it dwells in stillness, it does not depend on any conditions. Commentary: Here, the Tathagata correctly resolves the doubts, elucidating the meaning of equality and non-movement that allows for attainment. The eight-line verse contains two parts: the first three verses are a brief explanation, and the last five verses are a detailed explanation. The brief explanation is further divided into two parts: the first three verses explain the meaning of non-movement, and the last verse explains the meaning of attainment. The initial part contains three aspects: indication, explanation, and conclusion. The first two lines indicate the meaning of non-movement, and the following four lines explain the meaning of non-movement. 'The Dharma does not arise at this time when this time exists' refers to 'this time' as this world, and this world refers to the present. The present moment never stays, and if one carefully removes the past and the future, there is no middle state, just as there is no middle ground when removing time. Therefore, it is impossible to arise at this present moment. 'The Dharma does not arise at a different time when a different time exists' refers to 'different times' as the past and the future. The future has not yet arrived, so there is no meaning of arising; the past has already vanished, so there is also no meaning of arising. Because of this reason, the Dharma has no movement of arising, nor does it have the non-movement of constant dwelling. Therefore, it is said, 'The Dharma has neither movement nor non-movement, because its nature is empty, therefore it is quiescent.' These two lines conclude the meaning of non-movement. The following verse explains the meaning of attainment. 'When the nature is empty and quiescent' means that when one understands the nature of emptiness and quiescence, the non-moving Dharma manifests at that time. It manifests in the mind, so it is said to be attainment. The above is the first half explaining the meaning of attainment. However, this manifested Dharma is apart from all characteristics, and because it is apart from all characteristics, it dwells in stillness. Because it dwells in stillness, it constantly does not depend on conditions. Therefore, even if there is attainment, it does not abandon the meaning of being apart from conditions. The above is the second half explaining the meaning of being apart from conditions. Sutra: These conditioned Dharmas arise from the combination of Dharma and conditions, not arising independently. The arising and ceasing of conditions have no true nature of arising and ceasing; their nature is empty and quiescent. The capacity of conditions and what is conditioned are the root of conditions. Because of conditioned arising, the Dharma arises; if there are no conditions, the Dharma will not arise. Similarly, the Dharma produced by conditions is the condition. The appearance of arising and ceasing of conditions is actually without arising and ceasing. Commentary: The following second part explains in detail, which is divided into two parts: the first three verses explain the meaning of non-movement in detail, and the last two verses explain the meaning of attainment. First --------------------------------------------------------------------------------
Chinese
中亦二。谓前二颂推本无得以显不动。后之一颂逐末无得以显不动。初中有三。谓标．释．结。初言是诸缘起法是法缘不生者。标诸果法其缘不生。次有四句释不生义。因缘生灭无者。明诸因缘生灭不住故无生果之功能也。生灭性空寂者。以不住故即无生灭。性空寂故亦不生果。缘性能所缘者。因缘种子冥伏名性。增上缘根能对境界故名能缘。所缘境界根所对故名为所缘。次第缘法灭故不论。如是种子性缘并其能所二缘皆是本缘之所起故。故言是缘本缘起。是即其本。诸缘亦同前说。生灭性空故无生用。由是三义缘无生义。故法起非缘者。结果法起非缘所生。缘无起亦尔者。结缘无起亦同其果。次有一颂逐末无得以显不动。因缘所生法是法是因缘者。明诸果法亦为因缘。望后生法而作缘故。是诸果法既为因缘即同前说。生灭性空故言因缘生灭相彼即无生灭。前略说时直显果空故。今广时就因缘说欲显诸法因果不动即是平等菩提之道。非此法外别求菩提。是谓此偈之大意也。如肇法师言。道远乎哉。触事而真。圣远乎哉。体之即神矣。 经曰。彼如真实相本不于出没诸法于是时自生于出没是故极净本本不因众力即于后得处得得于本得。 论曰。此二颂是宣得入义。于中有三。一者一颂对诸有动显如不动。二 现代汉语译本 中亦二。谓前二颂推本无得以显不动。后之一颂逐末无得以显不动。初中有三。谓标、释、结。初言‘是诸缘起法是法缘不生者’，标明各种果法，其缘起是不生的。其次有四句解释不生的含义。‘因缘生灭无者’，说明各种因缘生灭不住留，因此没有产生结果的功能。‘生灭性空寂者’，因为不住留，所以没有生灭。因为自性空寂，所以也不产生结果。‘缘性能所缘者’，因缘的种子潜藏隐伏叫做‘性’。增上缘的根能够对应境界，所以叫做‘能缘’。所缘的境界是根所对应的，所以叫做‘所缘’。次第缘法灭尽，因此不论。像这样，种子之‘性’，以及能缘和所缘这二缘，都是本缘所生起的。所以说‘是缘本缘起’，这个‘是’就是指本缘。各种缘也和前面所说的一样，生灭性空，因此没有产生的作用。由于这三重含义，缘起是没有生起的含义的。‘故法起非缘者’，结果的生起不是由缘所生。‘缘无起亦尔者’，总结说缘起没有生起也和结果一样。其次有一颂，追逐末节而无所得，以此来显示不动。‘因缘所生法是法是因缘者’，说明各种果法也是因缘，相对于后来的生法而作为缘。这些果法既然是因缘，就和前面所说的一样，生灭性空，所以说‘因缘生灭相彼即无生灭’。前面简略地说时，直接显示果是空性的。现在广说时，就因缘来说，想要显示各种法的因果是不动的，这就是平等菩提之道。不要在这个法之外另外寻求菩提。这就是这首偈颂的大意。正如肇法师所说：‘道离我们很远吗？在接触事物时就能发现真理。圣人离我们很远吗？体会它就是神妙。’ 经曰：‘彼如真实相本不于出没诸法于是时自生于出没是故极净本本不因众力即于后得处得得于本得。’ 论曰：此二颂是宣说证得入义。其中有三：一是通过一颂来对照各种有动之法，以显示如如不动；二是……