English
English version: Its nature is originally empty and still. However, these two gates are not different in their essence. Therefore, they are all the Dharma of the One Mind. The Sutra says: The Buddha said, 'The Bodhisattva's every mind-appearance originally has no root, the root has no place, it is empty and still, without arising. If the mind does not arise, it enters emptiness and stillness; the emptiness and stillness of the mind-ground attains mind-emptiness. Good man, the mind of no-appearance is without mind, without self; all Dharma-appearances are also like this.' The Treatise says: This answer has two parts: a direct answer and a conclusive answer. 'Bodhisattva' is a term used to address a Bodhisattva seeking liberation. The terms of address in the following text are also the same. 'Every mind-appearance' refers to every thought of the eight consciousnesses (Alaya-vijñāna), and the differences in their corresponding aspects. Whether it is action or appearance, both have four characteristics (birth, abiding, change, and extinction). 'Originally without a root, the root without a place' means that all mind-appearances have seeds as their root. Seeking this root-seed, one will never obtain it. Why? Because it is either in the present or has already passed. If it is in the present, it exists simultaneously with the result, without beginning or end, like the two horns of a cow. If it has already passed, it has no causal nature, no substance, like the horn of a rabbit. Such a principle is originally so. Therefore, it is said, 'Originally without a root.' Moreover, the arising of the mind of birth and death must rely on a fundamental place. Since the fundamental place does not exist, it cannot arise. The 'fundamental place' refers to the co-existing roots. Since these five sense roots (eye, ear, nose, tongue, body) are form, whether they have direction or not, they cannot be obtained. The other three supports (Manas, Alaya, Tathagatagarbha) are all formless, whether they have time or not, they cannot be obtained. Therefore, it is also said, 'The root has no place.' It means that originally there is no fundamental place. Since there is no fundamental seed and no fundamental place, one should know that mind-appearance is originally without arising. Therefore, it is said, 'Empty and still, without arising.' Observing in this way, when one cannot obtain arising, the mind that observes also does not arise. At this time, one enters the original emptiness and stillness. The emptiness and stillness that one enters is the One Mind. Everything that is relied upon is called 'ground.' Therefore, it is said that one enters emptiness and stillness. Although sentient beings originally transmigrate in the empty and still mind-ground, they always grasp onto appearances. However, relying on this gate to investigate and observe, one can obtain the originally empty mind. Therefore, it is said, 'One attains mind-emptiness.' 'Mind-emptiness' and 'empty mind' have different word orders, but they are both the meaning of the original enlightenment of the One Mind. The direct answer ends here. The following is the conclusive answer. 'The mind of no-appearance' is an example of the One Mind. --------------------------------------------------------------------------------
Chinese
体。无心无我者结前所说。空寂无生无相心中。离心我相。一切法相亦如是者。重结空寂。非直离此心我二相。其余一切有为无为乃至有上无上等相无相心中无不离故。 经曰。解脱菩萨而白佛言尊者一切众生若有我者若有心者以何法觉令彼众生出离斯缚。 论曰。自此已下第二问答。前一问答总明破有相门。今此问答别显离二缚门。别举二病以问其药。言有我者人执之病。若有心者法执之病。言斯缚者。别而言之。人执是粗重缚。法执是相缚。通而说之。二执皆有粗重相缚。又此二执皆有二缚。谓相应缚及能缘缚。二障章中其义已具。答中有二。先治人执。后治法执。治人执中先总后别。 经曰。佛言善男子若有我者令观十二因缘。 论曰。此是总治。观十二支略有二门。一观无作缘生。治作者执。如说是事有故是事有。二观无常缘生。治常住执。如说是事生故是事生。存我之来此二为本。本既除故诸末随灭也。 经曰。十二因缘本从因果因果所起兴于心行心尚不有何况有身若有我者令灭有见若无我者令灭无见。 论曰。此是别治。别治有二。一者况治。二者逐治。况治中言本从因果者。从总出别。总而言之。唯因与果。从因出二三。从果出五二。又从因出十支。从果说二支 现代汉语译本： 体。‘无心无我’是总结前面所说的内容。在空寂、无生、无相的心中，远离心相和我相，一切法相也同样如此。这是再次强调空寂的道理，不仅仅是远离心相和我相这两种相，其余一切有为法、无为法，乃至有上、无上等等的相，在无相心中没有不远离的。 经文说：‘解脱菩萨’于是禀告佛说：‘世尊，一切众生如果执着于‘我’，如果执着于‘心’，用什么方法觉悟，才能使这些众生脱离这些束缚？’ 论中说：从这里开始是第二段问答。前一段问答总的说明了破除有相之门，现在这段问答分别显示了脱离两种束缚之门。分别提出两种病症来询问治疗方法。‘有我’是指众生执着于人我的病症，‘有心’是指众生执着于法我的病症。‘斯缚’，分别来说，人执是粗重的束缚，法执是细微的束缚。总的来说，两种执着都有粗重和细微的束缚。而且这两种执着都有两种束缚，即相应缚和能缘缚。《二障章》中已经详细说明了这些含义。回答中有两个部分，先治疗人执，后治疗法执。治疗人执中，先总说，后别说。 经文说：‘佛说：善男子，如果有人执着于‘我’，就让他观察十二因缘（Dvadasanga-pratityasamutpada）。’ 论中说：这是总的治疗方法。观察十二因缘大致有两种途径。一是观察‘无作缘生’，以此来治疗‘作者’的执着。如经文所说：‘因为有这件事，所以有那件事。’二是观察‘无常缘生’，以此来治疗‘常住’的执着。如经文所说：‘因为这件事生起，所以那件事生起。’众生执着于‘我’，根本原因就在于这两种执着。根本原因既然除掉了，那么各种末节的执着也随之消灭了。 经文说：‘十二因缘根本上是从因果（Hetu-phala）产生的，因果所产生的，兴起于心行，心尚且不存在，更何况有身体？如果有人执着于‘我’，就让他灭除‘有见’；如果没有‘我’，就让他灭除‘无见’。’ 论中说：这是分别治疗。分别治疗有两种方法，一是比况治疗，二是追逐治疗。比况治疗中，‘本从因果’是从总的方面引出分别的方面。总的来说，只有‘因’和‘果’。从‘因’引出二支、三支，从‘果’引出五支、二支。又从‘因’引出十支，从‘果’说二支。
English
English version: Body. 'No mind, no self' concludes what was said before. In the mind of emptiness, stillness, non-birth, and no-form, one is apart from the mind-form and self-form, and all dharma-forms are also like this. This is to re-emphasize the principle of emptiness and stillness, not only being apart from these two forms of mind and self, but also all other conditioned and unconditioned dharmas, even the forms of superior and unsurpassed, etc., are not apart from the no-form mind. The sutra says: 'Bodhisattva of Liberation' then reported to the Buddha, saying: 'Venerable One, if all sentient beings are attached to 'self', if they are attached to 'mind', what method of awakening can liberate these sentient beings from these bonds?' The treatise says: From here onwards is the second question and answer. The previous question and answer generally explained the gate of breaking through forms, and now this question and answer separately shows the gate of liberation from the two bonds. Separately presenting two diseases to ask for treatment methods. 'Having self' refers to the disease of sentient beings being attached to the self of person, and 'having mind' refers to the disease of sentient beings being attached to the self of dharma. 'These bonds', separately speaking, attachment to person is a coarse and heavy bond, and attachment to dharma is a subtle bond. Generally speaking, both attachments have coarse and heavy and subtle bonds. Moreover, both of these attachments have two bonds, namely corresponding bond and the bond of what can be conditioned. The chapter on 'Two Obstructions' has explained these meanings in detail. There are two parts in the answer, first treating the attachment to person, and then treating the attachment to dharma. In treating the attachment to person, first generally speaking, then separately speaking. The sutra says: 'The Buddha said: Good man, if someone is attached to 'self', let him observe the Twelve Nidanas (Dvadasanga-pratityasamutpada).' The treatise says: This is the general treatment method. There are roughly two ways to observe the Twelve Nidanas. One is to observe 'non-action arising from conditions', in order to treat the attachment to 'creator'. As the sutra says: 'Because there is this thing, there is that thing.' The second is to observe 'impermanence arising from conditions', in order to treat the attachment to 'permanence'. As the sutra says: 'Because this thing arises, that thing arises.' The root cause of sentient beings' attachment to 'self' lies in these two attachments. Since the root cause has been removed, then all the minor attachments will also disappear. The sutra says: 'The Twelve Nidanas fundamentally arise from cause and effect (Hetu-phala), what arises from cause and effect arises from mental activity, and since the mind does not even exist, how much less does the body exist? If someone is attached to 'self', let him eliminate the 'view of existence'; if there is no 'self', let him eliminate the 'view of non-existence'.' The treatise says: This is separate treatment. There are two methods of separate treatment, one is treatment by analogy, and the other is treatment by pursuit. In treatment by analogy, 'fundamentally from cause and effect' is to derive the separate aspects from the general aspect. Generally speaking, there are only 'cause' and 'effect'. From 'cause' are derived two branches and three branches, and from 'effect' are derived five branches and two branches. Also, from 'cause' are derived ten branches, and from 'effect' are spoken two branches. --------------------------------------------------------------------------------
Chinese
。故所从本但是因果。因果所起兴于心行者。因果之起心行为本。心能作因心受果故。心尚不有何况有身者。依上所说观察道理心不可得。况心所作色身是有乎。身心尚无况有我耶。又心不有故因果亦空。因果尚空况有我乎。又因果空故十二支空。况有作者受者等耶。如经言。菩萨观十二因缘如虚空不可尽。此之谓也。已说况破。云何逐治。谓若有我者令灭有见者。牒前况破灭存我执。若无我者令灭无见者。此正逐破无我之病。所以然者。先破我执离外道病。而取无我堕二乘病故。今逐破着无之见。我本非有况有我无。故总别二观破我执竟。 经曰。若心生者令灭灭性若心灭者令灭生性灭是见性即入实际。 论曰。此下第二治存心见。于中有二。正治重释。二乘人等法执存心。计有生灭无常之心。故破生灭灭存心见。若存心生而成病者破前灭性。要依彼灭存今生故。若见后灭执有现心。心设不灭如兔角故。破如是见令灭生性。无生有灭不应理故。灭是见性即入实际者。破见灭性必不取生。破见生性必不取灭。不取生灭必不存心故。 经曰。何以故本生不灭不灭不生不灭不生不生不灭一切法相亦复如是。 论曰。此是重释。何以见心生者令灭灭性。见心灭者令灭生性。故言何以故。次释此问。 现代汉语译本：因此，一切的根本都只是因果。因果所产生的，源于心和行为。因果的产生，以心和行为为根本。因为心能造作因，心也能承受果。心尚且不存在，更何况有身体呢？依照上面所说的观察道理，心是不可得的。更何况心所造作的色身是真实存在的呢？身和心尚且不存在，更何况有‘我’呢？而且，心不存在，所以因果也是空性的。因果尚且是空性的，更何况有‘我’呢？而且，因果是空性的，所以十二因缘也是空性的。更何况有作者、受者等等呢？如经文所说：‘菩萨观察十二因缘，如同虚空一样，是不可穷尽的。’说的就是这个道理。以上是‘况破’（通过类比来破除执着）。 什么是‘逐治’（逐步对治）呢？就是说，如果有人执着于‘我’的存在，就让他灭除‘有’的见解；这是针对前面通过类比破除后，仍然存在的‘我’的执着。如果没有人执着于‘我’的存在，就让他灭除‘无’的见解；这正是逐步破除执着于‘无我’的毛病。之所以要这样做，是因为先破除‘我’的执着，是为了远离外道的邪见；但如果执着于‘无我’，就会堕入二乘的偏颇。所以现在逐步破除执着于‘无’的见解。‘我’本来就不存在，更何况有‘我’的存在或不存在呢？所以，总观和别观两种观察方式，都是为了破除‘我’的执着。 经文说：‘如果心生起，就让他灭除灭的自性；如果心灭去，就让他灭除生的自性；灭除这种见解的自性，就能进入实际（真如实相）。’ 论述说：下面第二部分是针对执着于‘心’的见解进行对治。其中分为两个部分：正式对治和重新解释。二乘人等，执着于法，执着于‘心’的存在，认为有生灭无常的心。所以要破除这种执着于生灭，执着于‘心’的见解。如果执着于‘心’的生起而成为一种病态，就要破除之前的‘灭’的自性。因为要依赖于之前的‘灭’，才能存在现在的‘生’。如果执着于后来的‘灭’，认为有现在的‘心’，即使心不会灭去，也如同兔角一样是不存在的。所以要破除这样的见解，让他灭除‘生’的自性。没有生，却有灭，这是不合道理的。‘灭是见性即入实际者’，破除执着于‘灭’的自性，必定不会执着于‘生’；破除执着于‘生’的自性，必定不会执着于‘灭’。不执着于生灭，必定不会执着于‘心’的存在。 经文说：‘为什么呢？因为本来的生不灭，不灭不生，不灭不生，不生不灭，一切法的相也是这样。’ 论述说：这是重新解释。为什么要说‘见到心生起，就让他灭除灭的自性；见到心灭去，就让他灭除生的自性’呢？所以说‘为什么呢？’下面解释这个问题。