English
English version Also twofold. The first two verses demonstrate immovability by tracing back to the root without attainment. The last verse demonstrates immovability by pursuing the branches without attainment. The first part has three sections: introduction, explanation, and conclusion. The introduction states, 'These conditioned dharmas are such that the conditions for dharma do not arise,' indicating that the conditions for the various resultant dharmas do not arise. Next, there are four lines explaining the meaning of non-arising. 'The causes and conditions arise and cease without being,' clarifies that the various causes and conditions do not abide in arising and ceasing, thus lacking the function of producing results. 'The nature of arising and ceasing is empty and still,' because they do not abide, there is no arising or ceasing. Because their nature is empty and still, they also do not produce results. 'The causal nature is the able and the caused,' the seeds of causes and conditions are hidden and latent, called 'nature'. The roots of the augmenting conditions can correspond to the realm, so they are called 'able to condition' (能緣). The conditioned realm is what the roots correspond to, so it is called 'the conditioned' (所緣). The sequential conditioned dharmas cease, so they are not discussed. Thus, the 'nature' of the seeds, along with the two conditions of the able and the conditioned, are all produced by the fundamental condition. Therefore, it is said, 'These conditions arise from the fundamental condition,' this 'these' refers to the fundamental condition. The various conditions are the same as described earlier, their arising and ceasing are empty in nature, so they have no productive function. Due to these three meanings, the meaning of condition is non-arising. 'Therefore, the arising of dharma is not from conditions,' the arising of the resultant dharma is not produced by conditions. 'The non-arising of conditions is also thus,' concluding that the non-arising of conditions is also the same as the result. Next, there is one verse that pursues the branches without attainment to demonstrate immovability. 'The dharmas produced by causes and conditions are dharma and are causes and conditions,' clarifying that the various resultant dharmas are also causes and conditions, acting as conditions relative to the subsequent arising dharmas. Since these resultant dharmas are causes and conditions, they are the same as described earlier, their arising and ceasing are empty in nature, so it is said, 'The characteristics of arising and ceasing of causes and conditions are such that there is no arising or ceasing.' When speaking briefly earlier, it directly revealed that the result is empty in nature. Now, when speaking extensively, it discusses causes and conditions, wanting to show that the causes and effects of the various dharmas are immovable, which is the path of equal Bodhi. Do not seek Bodhi separately outside of this dharma. This is the general meaning of this verse. As Dharma Master Zhao said, 'Is the Dao far away? It is true in touching things. Are the sages far away? Embodying it is divine.' The Sutra says: 'That which is like the true reality does not inherently arise or cease in all dharmas. Therefore, the extremely pure original nature does not depend on the power of the masses, but is attained in the later attainment, attained in the original attainment.' The Treatise says: These two verses proclaim the meaning of attaining entry. There are three aspects: First, one verse contrasts the various moving dharmas to reveal the immovability of Suchness; second, ... --------------------------------------------------------------------------------
Chinese
者二句明不动本不待众缘。三者二句明离缘法有得入义。后得处者。谓道后处。前略说中言寂灭时即是此言后得之处。既是寂灭何有处时。但离时处故寄之时处耳。得得于本得者。始觉究竟故名为得。是能得故。始觉究竟还同本觉。以之故言得于本得。上来第三决疑分竟。 经曰。尔时地藏菩萨闻佛所说心地快然时诸众等无有疑者知众心已而说偈言 我知众心疑所以殷固问如来大慈善分别无有余是诸二众等皆悉得明了我今于了处普化诸众生如佛之大悲不舍于本愿故于一子地而住于烦恼。 论曰。此是第四领解。此三颂中即有二分。前一颂半结前决疑之利。后一颂半申后普化之行。一子地者。初地已上。已证一切众生平等视诸众生如视一子。是名清净增上意乐。寄喻表心名一子地。而住于烦恼者。菩萨虽得诸法平等。而以方便力不舍烦恼。若舍一切烦恼随眠便入涅槃违本愿故。如瑜伽论三摩呬多决择中云。灭尽等至当言无漏。由与烦恼不相应故。非相应故。无所缘故。非诸烦恼之所生故。是出世间一切异生不能行故。唯除已入远地菩萨。菩萨虽能起出世法令现在前。然由方便善巧力故不舍烦恼。案云。此中言不舍者。非究竟舍。如罗汉等。故曰不舍。非全不舍。故言不舍。于中委悉。如二障章说。由不舍故 现代汉语译本：这两句说明了‘不动’的本体并不依赖于众多的因缘。第三者两句说明了离开因缘之法才能有所得，才能进入那个境界。‘后得处’指的是证道之后的境界。前面略说中提到的寂灭之时，就是这里所说的‘后得之处’。既然是寂灭，哪里还有处所和时间呢？只不过是为了表达远离时间和处所的含义，所以借用时间和处所这些词语罢了。‘得得于本得’，是因为始觉达到了究竟，所以称为‘得’。这是能得的缘故。始觉究竟之后，又回归到本觉的状态。因此说‘得于本得’。以上是第三部分，决疑分的内容结束。 经文说：‘这时，地藏菩萨（Ksitigarbha Bodhisattva，具有无量不可思议之神力，于无佛之世时，教化六道众生）听闻佛陀所说的心地法门，内心感到无比的畅快，当时在场的所有大众都没有任何疑问。地藏菩萨知道大众的心意后，于是以偈颂的形式说道：我知道大众心中还有疑惑，所以殷切地再次向如来（Tathagata，佛的称号之一）请问。伟大的慈悲者啊，请您详细地分辨说明，不要有任何遗漏。这些声闻（Sravaka，听闻佛陀教诲而修行的弟子）和菩萨（Bodhisattva，发愿救度一切众生的修行者）二众等，都能够清楚明白。我现在于明了之处，普遍教化一切众生，就像佛陀的大悲心一样，不舍弃最初的誓愿，所以安住于一子地，而处于烦恼之中。’ 论中说：这是第四部分，领解分。这三首偈颂中包含了两个部分。前面一首半偈颂总结了前面决疑所带来的利益。后面一首半偈颂阐述了之后普遍教化的行为。‘一子地’指的是初地（初地菩萨，菩萨修行阶位的第一层）以上。已经证悟到一切众生平等，看待所有众生就像看待自己的孩子一样。这叫做清净增上意乐。借用比喻来表达心境，称为‘一子地’。‘而住于烦恼者’，菩萨虽然证得了诸法平等，但是为了方便教化众生，不舍弃烦恼。如果舍弃一切烦恼随眠，就会进入涅槃（Nirvana，佛教修行的最终目标，指脱离轮回的状态），这违背了最初的誓愿。就像《瑜伽师地论》（Yogacarabhumi-sastra，瑜伽行学派的根本论书）的《三摩呬多决择》（Samahita-viniscaya，解释禅定和修行的部分）中所说：灭尽等至（ Nirodha-samapatti，一种高级禅定状态）应当说是无漏的，因为它与烦恼不相应。因为不相应，所以没有所缘。不是由诸烦恼所生。是出世间的一切凡夫不能修行的。只有已经进入远地（菩萨修行阶位的较高层次）的菩萨才能做到。菩萨虽然能够生起出世间的法，令其显现在眼前，但是由于方便善巧的力量，不舍弃烦恼。案云：这里说的不舍弃，不是究竟的不舍弃，就像阿罗汉（Arhat，佛教修行的一个果位，指断除了一切烦恼，证得了涅槃的圣者）等。所以说不舍弃。不是完全不舍弃，所以说不舍弃。其中的详细内容，就像二障章所说。由于不舍弃的缘故。
English
English version: These two sentences explain that the essence of 'immovability' does not depend on numerous causes and conditions. The next two sentences explain that only by departing from the law of conditions can one attain something and enter that realm. 'The place of subsequent attainment' refers to the state after enlightenment. The 'time of stillness' mentioned earlier is the 'place of subsequent attainment' mentioned here. Since it is stillness, where are there places and times? It is only borrowing the terms of time and place to express the meaning of being away from time and place. 'Attaining from the original attainment' is because the initial awakening has reached the ultimate, so it is called 'attainment'. This is the reason for being able to attain. After the initial awakening reaches the ultimate, it returns to the state of original awakening. Therefore, it is said 'attaining from the original attainment'. The above is the end of the third part, the Doubt Resolution Section. The sutra says: 'At that time, Ksitigarbha Bodhisattva (地藏菩萨, possessing immeasurable and inconceivable divine power, teaching sentient beings in the six realms during the time without a Buddha) felt extremely joyful in his heart upon hearing the Buddha's teachings on the ground of the mind. At that time, all the assembly present had no doubts. Knowing the minds of the assembly, Ksitigarbha Bodhisattva then spoke in verses, saying: I know that the assembly still has doubts in their hearts, so I earnestly ask the Tathagata (如来, one of the titles of the Buddha) again. O Great Compassionate One, please explain in detail without any omissions. These Sravakas (声闻, disciples who practice by listening to the Buddha's teachings) and Bodhisattvas (菩萨, practitioners who vow to save all sentient beings) and other assemblies can all understand clearly. I now universally teach all sentient beings in the place of clarity, just like the great compassion of the Buddha, not abandoning the original vow, so I dwell in the One-Child Ground while being in afflictions.' The commentary says: This is the fourth part, the Understanding Section. These three verses contain two parts. The first one and a half verses summarize the benefits brought by the previous doubt resolution. The latter one and a half verses elaborate on the subsequent act of universal teaching. 'One-Child Ground' refers to the first ground (初地菩萨, the first level of the Bodhisattva's practice) and above. It has already realized the equality of all sentient beings, viewing all sentient beings as if they were one's own child. This is called pure increased intention. Using a metaphor to express the state of mind is called 'One-Child Ground'. 'Dwelling in afflictions' means that although the Bodhisattva has attained the equality of all dharmas, they do not abandon afflictions for the sake of conveniently teaching sentient beings. If one abandons all afflictions and latent tendencies, one will enter Nirvana (涅槃, the ultimate goal of Buddhist practice, referring to the state of liberation from reincarnation), which violates the original vow. Just like what is said in the Samahita-viniscaya (三摩呬多决择, the part explaining meditation and practice) of the Yogacarabhumi-sastra (瑜伽师地论, the fundamental treatise of the Yogacara school): Nirodha-samapatti (灭尽等至, an advanced state of meditation) should be said to be without outflows because it is not in accordance with afflictions. Because it is not in accordance, there is no object of focus. It is not produced by all afflictions. It is something that all ordinary beings in the world cannot practice. Only Bodhisattvas who have already entered the distant ground (a higher level of Bodhisattva practice) can do it. Although Bodhisattvas can generate worldly dharmas and make them appear before them, they do not abandon afflictions due to the power of skillful means. It is said: The non-abandonment mentioned here is not ultimate non-abandonment, like Arhats (阿罗汉, a state of Buddhist practice, referring to a saint who has eradicated all afflictions and attained Nirvana). Therefore, it is said non-abandonment. It is not complete non-abandonment, so it is said non-abandonment. The details are as described in the Two Obstacles chapter. It is because of non-abandonment. --------------------------------------------------------------------------------
Chinese
言住烦恼。由是不入涅槃普化十方界故。此一卷经有三分中。第二正说竟在于前也。 经曰。尔时如来而告众言是菩萨者不可思议恒以大悲拔众生苦若有众生持是经法持是菩萨名即不堕于恶趣一切障难皆悉除灭若有众生无余杂念专念是经如法修习尔时菩萨常作化身而为说法拥护是人终不暂舍令是人等速得阿耨多罗三藐三菩提。 论曰。此下第三名流通分。于中有六。一者赞人流通。二者劝众流通。三者立名流通。四者受持流通。五者忏悔流通。六者奉行流通。此即第一赞人流通。赞能流通。是经菩萨四种胜德。一者大悲普化一切功德。二者别益持是经者功德。三者化身说法功德。四者令得极果功德。 经曰。汝等菩萨若化众生皆令修习如是大乘决定了义。 论曰。此是第二劝众流通。决定了义者。为显最深最极。不可以加矣。 经曰。尔时阿难从座而起前白佛言如来所说大乘福聚决定断结无生觉利不可思议如是之法名为何经受持是经得几所福愿佛慈悲为我宣说。 论曰。此下第三立名流通。先问后答。问中亦二。先领后问。领中即显是经四种胜能。一能令持者得无量福。如经大乘福聚故。二能令持者永断诸结。如经决定断结故。三者所诠之旨是本觉利。如经无生觉利故。四者能 现代汉语译本：言语停留在烦恼上，因此不能进入涅槃，从而普度十方世界。这一卷经文有三分，第二部分正说，已经在前面讲完了。 经文说：‘这时，如来告诉大众说，这些菩萨不可思议，总是以大悲心拔除众生的痛苦。如果有众生受持这部经法，持念这位菩萨的名号，就不会堕入恶道，一切障碍灾难都会消除。如果有众生没有其他杂念，专心念诵这部经，如法修习，那时菩萨常常化作化身，为他们说法，拥护这些人，始终不离开，使这些人等迅速获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’ 论中说：‘下面是第三部分，名为流通分。其中有六个方面：一是赞叹人来流通，二是劝勉大众来流通，三是立名来流通，四是受持来流通，五是忏悔来流通，六是奉行来流通。’这便是第一种赞叹人来流通，赞叹能够流通这部经的菩萨的四种殊胜功德：一是大悲普度一切众生的功德，二是特别利益受持这部经的人的功德，三是化身说法的功德，四是使人获得最终果位的功德。 经文说：‘你们这些菩萨，如果教化众生，都要让他们修习这样的大乘（Mahayana，大乘），决定了义的教法。’ 论中说：‘这是第二种劝勉大众来流通。’‘决定了义’，是为了显示最深奥、最极端的道理，不能再增加什么了。 经文说：‘这时，阿难（Ananda，阿难）从座位上站起来，走到佛前禀告说：如来所说的大乘，是福德聚集，决定断除烦恼，无生本觉的利益，不可思议。这样的法应该叫什么经？受持这部经能得到多少福报？希望佛慈悲，为我宣说。’ 论中说：‘下面是第三种立名来流通。’先提问，后回答。提问中也有两个方面：先领会，后提问。领会中就显示了这部经的四种殊胜功能：一是能使受持的人得到无量福报，如经文所说‘大乘福聚’；二是能使受持的人永远断除各种烦恼，如经文所说‘决定断结’；三是所诠释的宗旨是本觉的利益，如经文所说‘无生觉利’；四是能