English
English version Question: In what stage does contemplation reside? Answer: If it is merely relying on faith and practice, it resides in the Ten Faiths. Similar contemplation resides in the Thirty Minds. Speaking of its pure practice, it resides in the Four Roots of Goodness, because it is about to enter the First Ground, close to the expedient means. Question: Elsewhere it is said that there are Three Non-natures Contemplations, why are only two non-natures mentioned here? Answer: Non-appearance (Anupalabdhi) and Non-origination (Anutpada) are combined into one side, because the appearances and origination to be removed are both conditioned phenomena. Moreover, these two contemplations both involve investigation. When removing non-nature, there is no investigation. Separating or combining them both have their reasons. Having spoken of the expedient means, next we reveal the correct contemplation. The sutra says: 'May those beings all be free from mind and self, all mind and self are originally empty and still, if one obtains an empty mind, the mind does not transform illusorily, without illusion and transformation, one obtains non-origination, the mind of non-origination resides in non-transformation.' The treatise says: This clarifies the non-dual aspect of correct contemplation, because it is free from both the grasped and the grasper. Being free from the grasped is because it is free from all appearances of persons and dharmas. This has two types: one is removal by rejection (遣离), and the other is removal by annihilation (泯离). Removal by rejection means that the appearances previously grasped are now eliminated, as the sutra says, 'May those beings all be free from mind and self.' Removal by annihilation means that the appearances previously grasped are originally empty, as the sutra says, 'All mind and self are originally empty and still.' What is called mind and self, persons are called self, and dharmas are called mind. The mind is the master upon which all dharmas rely. When one understands that all persons and dharmas are originally empty, the appearances previously grasped will not arise at this time, so the two removals are accomplished simultaneously. Having spoken of being free from the grasped, how does one become free from the grasper? It means being free from all grasping discriminations, this also has two types: one is original freedom (本离), and the other is initial freedom (始离). What is called original freedom is when one understands that mind and self are originally empty, one truly obtains the originally awakened empty and still mind. This empty and still mind is originally free from the grasper. Because it is free from the grasper, it originally does not transform illusorily, as the sutra says, 'If one obtains an empty mind, the mind does not transform illusorily.' Not transforming illusorily means it is not false. What is called initial freedom is when one obtains this originally awakened empty and still mind, grasping discriminations no longer arise. As the mind obtained has no illusion, as the sutra says, 'Without illusion and transformation, one obtains non-origination.' Thus, the mind of non-origination initially obtained, converges with the principle of original emptiness and non-transformation. The mind of non-origination resides in non-transformation. --------------------------------------------------------------------------------
Chinese
。假说心境故寄言在然。始离能取是始觉义。本离空心是本觉义。义虽有二混成一觉。同离能所离新旧故。如论说言。以始觉者即同本觉。当知此觉永离生灭始终等相。始从初地乃至佛地。但有分满不同而已。如十地论本分中说。自体本来空有不二不尽。乃至广说。又此一觉有本始义。以有本觉显成义故。真修之说亦有道理。以有始觉修成义故。新修之谈亦有道理。如其偏执即有未尽。且止乘论还释本文广无相观竟在于前。 经曰。解脱菩萨而白佛言尊者众生之心性本空寂空寂之心体无色相云何修习得本空心愿佛慈悲为我宣说。 论曰。此下第二往复决疑有四问答次第决疑。第一问中问意有二。一者众生心性本来空寂而犹动念无始流转。云何方修而得本心。二者空寂心体无色无相。众生本来恒取有相。云何习无而得空心。故言云何修习得本空心。 问。此中所说众生之心应是六识等生灭心。何以得知一心本觉。 答。起信论云有法能起大乘信根。谓众生心依一心法有二种门。乃至广说。又如经言。寂灭者名为一心。今此文言。空寂之心体无色相。言有左右意致还同。言无色者无显形等色故。无相者无生灭等相故。此文即显心真如门。上言众生之心且举心生灭门。举生灭心显真如门。以之故言 现代汉语译本：假设心境是这样，所以寄托言语在此。最初离开能取（能认知的主体）是始觉（开始觉悟）的意义。本来就离开空心是本觉（本来觉悟）的意义。意义虽然有二，但混同成为一个觉悟。同样离开能（能认知的主体）所（被认知的客体），离开新旧的缘故。如《十地经论》所说：‘以始觉来说，就等同于本觉。’应当知道这个觉悟永远离开生灭始终等相。从初地菩萨乃至佛地，只有分证和圆满的不同而已。如《十地论》本分中所说：‘自体本来空有不二不尽。’乃至广说。又这个一觉具有本始的意义，因为有本觉才能显现成就始觉的意义。真修的说法也有道理，因为有始觉才能修成。新修的说法也有道理。如果偏执于一方，就有所未尽。暂且停止对乘论的讨论，还是解释本文，广泛的无相观已经在前面讲完了。 经文说：‘解脱菩萨于是禀白佛说：世尊，众生的心性本来是空寂的，空寂的心体没有色相，要如何修习才能得到本来的空心呢？希望佛陀慈悲，为我宣说。’ 论中说：下面第二段是往复决疑，有四次问答，依次解决疑惑。第一次问答中，提问的意图有两个：一是众生的心性本来空寂，却仍然动念，无始以来流转不息，要如何才能修习而得到本来的心？二是空寂的心体没有色相，众生本来一直执取有相，要如何修习无相才能得到空心？所以说‘云何修习得本空心’。 问：这里所说的众生之心，应该是六识等生灭心。要如何得知是一心本觉呢？ 答：《起信论》说：‘有法能生起大乘信根，就是众生心依一心法有二种门。’乃至广说。又如经文说：‘寂灭者名为一心。’现在这段经文说：‘空寂之心体无色相。’言语的左右意致还是相同的。说‘无色’，是因为没有显形等色。说‘无相’，是因为没有生灭等相。这段经文就显示了心真如门。上面说‘众生之心’，姑且举心生灭门，举生灭心来显示真如门，因此才说。
English
English version: Hypothetically, the state of mind is such, hence entrusting words to it. Initially departing from the 'knower' (the subject capable of cognition) is the meaning of 'initial awakening' (the beginning of enlightenment). Originally departing from the empty mind is the meaning of 'original awakening' (inherent enlightenment). Although the meanings are twofold, they blend into one awakening. Similarly, departing from the 'knower' and the 'known' (the object being cognized), departing from the reason of new and old. As stated in the *Ten Bhumi Sutra*: 'In terms of initial awakening, it is equivalent to original awakening.' It should be known that this awakening is eternally free from the characteristics of arising, ceasing, beginning, and end. From the initial Bhumi (stage of a Bodhisattva) up to the Buddha-Bhumi (stage of Buddhahood), there is only the difference between partial realization and complete fulfillment. As stated in the original section of the *Ten Bhumi Treatise*: 'The self-nature is originally non-dual in emptiness and existence, inexhaustible.' And so on, extensively explained. Furthermore, this one awakening possesses the meaning of both original and initial, because the meaning of initial awakening is manifested and accomplished through original awakening. The saying of 'true cultivation' also has its reason, because cultivation is accomplished through initial awakening. The saying of 'new cultivation' also has its reason. If one is biased towards one side, there will be incompleteness. Let's temporarily cease the discussion on the vehicle treatise and return to explaining the text, the extensive contemplation of no-form has already been discussed earlier. The Sutra states: 'Then Liberation Bodhisattva said to the Buddha: World Honored One, the mind-nature of sentient beings is originally empty and tranquil, and the substance of the empty and tranquil mind has no form or appearance. How can one cultivate to attain the original empty mind? May the Buddha have compassion and explain it for me.' The Treatise states: The following second section is a back-and-forth resolution of doubts, with four questions and answers in sequence to resolve doubts. In the first question and answer, there are two intentions in the question: First, the mind-nature of sentient beings is originally empty and tranquil, yet thoughts still arise, and it has been transmigrating without beginning. How can one cultivate to attain the original mind? Second, the substance of the empty and tranquil mind has no form or appearance, and sentient beings have always been attached to forms. How can one cultivate non-form to attain the empty mind? Therefore, it is said, 'How can one cultivate to attain the original empty mind?' Question: The mind of sentient beings mentioned here should be the mind of arising and ceasing, such as the six consciousnesses. How can we know that it is the One Mind of original awakening? Answer: The *Awakening of Faith in the Mahayana* states: 'There is a Dharma that can give rise to the roots of faith in the Mahayana, which is that the mind of sentient beings relies on the One Mind and has two aspects.' And so on, extensively explained. Also, as the Sutra states: 'That which is tranquil and extinguished is called the One Mind.' Now this passage states: 'The substance of the empty and tranquil mind has no form or appearance.' The meaning of the words is still the same. Saying 'no form' is because there is no visible form, etc. Saying 'no appearance' is because there is no appearance of arising and ceasing, etc. This passage reveals the Mind's Suchness-Gate. The above saying 'the mind of sentient beings' is just to mention the Mind's arising and ceasing gate, using the arising and ceasing mind to reveal the Suchness-Gate, therefore it is said. --------------------------------------------------------------------------------
Chinese
。性本空寂。然此二门其体无二。所以皆是一心法耳。 经曰。佛言菩萨一切心相本来无本本无本处空寂无生若心无生即入空寂空寂心地即得心空善男子无相之心无心无我一切法相亦复如是。 论曰。此答有二。正答决答。言菩萨者。是呼解脱菩萨之辞。下文呼辞皆亦同也。一切心相者。一切八识动念之心心所相应行相差别。若行若相皆有四相故。本来无本本无本处者。一切心相种子为本。求此本种永无所得。所以然者。为在现时为已过去。若在现时即与果俱无本末异。如牛两角。若已过去即无作因无体性故。犹如兔角。如是道理本来法尔。以之故言。本来无本。又生灭心生必依本处。本处既无即不得生。言本处者。谓俱有根。其五色根既是色法。有方无方皆不可得。余三所依皆无色法。有时无时并不可得。是故亦言本无本处。谓从本来无其本处。既无本种亦无本处。当知心相本来无生。以之故言空寂无生。如是观察不得生时。其能观心亦无所生。是时即入本来空寂。所入空寂即是一心。一切所依名之为地。故言即入空寂。空寂心地虽诸众生本来流转。恒取有相。然依此门推求观察。即能得本空心。故言即得心空。心空空心语有左右。只是一心本觉之义。正答所问竟在于前。此下结答。无相之心者举一心 现代汉语译本：自性原本就是空寂的。然而这两个法门，它们的本体并没有什么不同。所以说，它们都是一心之法。 经书中说：佛说，菩萨的一切心相，本来就没有根本，根本也没有处所，空寂而无生。如果心无生起，就进入空寂，空寂的心地就能得到心空。善男子，无相之心，无心无我，一切法相也是这样。 论中说：这个回答有两部分。一是正面回答，二是总结性的回答。说到‘菩萨’，这是呼唤想要解脱的菩萨的用语。下文中的呼唤用语也都是一样的。‘一切心相’，指的是一切八识（Alaya-vijñāna，阿赖耶识）的动念之心，以及与心所相应的行相差别。无论是行还是相，都有四相（生、住、异、灭）的缘故。‘本来无本，本无本处’，一切心相以种子为根本。寻求这个根本的种子，永远无法得到。为什么呢？因为它要么存在于现在，要么已经过去。如果存在于现在，就与果同时存在，没有本末之分，就像牛的两只角一样。如果已经过去，就没有作为原因的体性，就像兔子的角一样。这样的道理本来就是如此。因此说，‘本来无本’。而且，生灭之心生起必定依赖于根本的处所。根本的处所既然没有，就无法生起。所说的‘本处’，指的是俱有根。这五色根（眼、耳、鼻、舌、身）既然是色法，无论有方还是无方，都无法得到。其余三个所依赖的（末那识、阿赖耶识、如来藏）都是无色法，无论有时还是无时，都无法得到。所以也说‘本无本处’。意思是说，从本来就没有它的根本处所。既然没有根本的种子，也没有根本的处所，应当知道心相本来无生。因此说‘空寂无生’。这样观察，当得不到生起的时候，能观的心也没有生起。这时就进入了本来的空寂。所进入的空寂就是一心。一切所依赖的被称为‘地’。所以说进入空寂。空寂的心地，虽然众生本来就在流转，总是执取有相。然而依靠这个法门推求观察，就能得到本空的心。所以说‘即得心空’。心空和空心，语序有左右，其实都是一心本觉的意义。正面的回答到此结束。下面是总结性的回答。‘无相之心’，是举出了一心