English
English version Non-action (wuwei) is because the person is empty. Non-form (wuxiang) is because the dharma is empty. Next, explain the emptiness of the three wheels. First, the emptiness of the giver means that this 'I' is merely a temporary aggregation of the knower, the seer, and the twelve links of dependent origination. Therefore, the view that is able to cling to this 'I', considering it the master and creator, has neither aggregation nor dispersion with respect to the twelve links of dependent origination that this 'I' is related to. Because there is no 'I' in the realm, it is said that there is no aggregation; but because there is a semblance of 'I', it is also said that there is no dispersion. Second, the emptiness of the receiver means that there is no receiver, because the five aggregates (skandhas), twelve sense bases (ayatanas), and eighteen realms (dhatus) are all a kind of combined empty form, without the characteristics of 'I' and 'mine'. Finally, the emptiness of the gift means that all dharmas that are formed by dependent origination, whether internal such as the body, or external such as wealth, are all empty. There is nothing that one possesses to give away, and there is no one to receive these things. Third, the conclusion is that at this time, the practice of contemplation is accomplished, just as contemplating that the realm is a temporary aggregation of conditions, the wisdom of the one who contemplates will appear. Sutra: If a Buddha-son reaches one path of purity. Commentary: Second is the mind of precepts (sila). 'Precept' is to raise an outline, not referring to non-precepts. What does 'leaving existence and non-existence, endlessly repeating non-non' mean? Because there is no receiver. And the ten wholesome precepts have no teacher to explain them, meaning that there is no one who can speak, so where would there be a dharma to be spoken? The receiver, the giver, and the precepts received are all unattainable, so the three wheels are empty. Deception, theft, and even wrong views have no assembled receiver. It explains that the substance of the evil to be prevented is empty, without assembly, still belonging to the aggregation of conditions, without fixed nature. 'Deception' means contempt, and the most serious contempt is taking life. 'Kindness and goodness, etc.' explain that the nature of the precepts that can prevent evil actions is also empty. First, kindness prevents killing. Second, goodness prevents stealing. Third, purity prevents sexual misconduct. Fourth, uprightness prevents lying. Fifth, righteousness prevents selling alcohol. Sixth, honesty prevents praise and slander. Seventh, right view prevents wrong view. Eighth, giving prevents stinginess. Ninth, joy prevents anger. The old commentary says, 'etc.' is equivalent to compassion preventing speaking of faults. When preventing the ten evils, it restrains the eight inversions of conditioned and unconditioned, and the natures of existence and non-existence are all detached, reaching one flavor of purity. Sutra: If a Buddha-son reaches the unattainable. Commentary: Third is the mind of forbearance (ksanti). 'Forbearance' is to raise an outline. Having the nature of wisdom with form and without form, it encompasses the forbearance of both the true and conventional truths. Next, distinguish the differences in practice. 'Empty emptiness forbearance' is related to forbearance of the ultimate truth. Below it says 'this is called the forbearance of no-birth practice'. 'Forbearance in all places' is related to forbearance of the conventional truth. Below it says 'this is called the forbearance of suffering in all places'. Pervading all places. --------------------------------------------------------------------------------
Chinese
处如俗苦相而忍解故。得名如苦者。耐怨害等随境目故。如是真俗无量行相一一皆名忍者结也。明真俗已。次明三轮。自空无受。彼空无打。法性空故无刀杖无瞋心。三轮一味言皆如如。事事无实言无一一。谛理无二言谛一相。理亦实空名无无相。而俗非无言有无有相。次能所相对门。非非心等明忍空相。谓能忍心非都无故言非非心相。似有缘虑无实缘故言缘无缘相。立住等者空所忍境。能打人等四威仪中染净性空。故言一切法如。既能所空忍相不可得。 经。若佛子至进分善根。 述曰。第四精进心。苦四威仪一切时行者。以精进行举章门也。行住等位无时不策故。次明行相。伏空假者。伏初二性。空谓遍计。假谓依他。会法性者。会圆成实。伏初事相会真理故。空智德聚名无生山。见有无者。有相名有。无相名无。如龙树论有为名有无为名无。如有者。世俗似有。如无者。胜义似无。已上总观一切法也。大地青黄赤白一切入者。十遍处也。包胜处解脱等故言乃至。已上别观共功德门也。三宝智性者。大乘功德门也。以具三宝摄一切法故。明境界已。次明功德。以一切信上升进道必三三昧空慧为门。无生者无相。相必生故。从胜义观趣世俗。故言起空入世谛法。了真即俗言亦无二相。第三结言续空心通 达进分善根者。所有进道皆空为首。故言续前空心。通达而进善根名进心也。 经。若佛子至生一切善。 述曰。第五定心。寂灭无相者举章门也。寂灭散动照无相故。次行相中无相无量行三昧者。生空定也。唯有诸行无实我故。无相无量心三昧者。法空定也。唯有诸识无实法故。并趣真空总名无相。凡夫圣人无不入三昧者。八禅定也。彼二类定得淳熟故言体性相应。于一切行以定力故诸障灭也。谓我人受者人执也。一切缚者余烦恼也。见性者。且举法执摄所知障也。皆是障定因缘。散风动心者。不生思惟皆心不寂。而灭空空及以八倒无攀缘也。假静慧观者。学观有情法假定慧。由此定慧一切假会苦谛伏灭。能受三界罪性集灭。言而生一切善者。道资粮也。 经。若佛子至为慧用故。 述曰。第六慧心中空慧者。举第六度。明行相中非无缘者。标有所依缘也。慧亦无性。依他起故。何为所依。谓能知体名之为心。了别一切法假名主者。心王性故。与道通同者。与慧相应故既住圣胎。当入圣等尽是慧心体性功用也。一切能执四倒烦恼皆由染慧性不明故。故对治之以慧为首。修不可说种种闻慧。以为方便入于中道一真谛也。次明障空。谓其无明能障慧者。离众缘合无自相故言非相。不即缘故非来 现代汉语译本： ‘达进分善根者’，指的是所有趋向于道的进取都以空性为首要。所以说‘续前空心’，即通达空性之心并以此增进善根，这被称为‘进心’。 经文：‘若佛子至生一切善。’ 释述：第五定心，‘寂灭无相’是总括章节的纲要。因为寂灭能驱散散动，照亮无相。接下来在行相中，‘无相无量行三昧’指的是生空定（Śūnyatā-samādhi）。因为只有诸行而没有实在的‘我’。‘无相无量心三昧’指的是法空定（Dharma-śūnyatā-samādhi）。因为只有诸识而没有实在的‘法’。两者都趋向于真空，总称为‘无相’。无论是凡夫还是圣人，没有不进入三昧的，指的是八禅定（Aṣṭa dhyāna）。因为这两种定都达到纯熟，所以说‘体性相应’。由于以定的力量作用于一切行，所以各种障碍得以灭除。这里说的‘我人受者人执’指的是我执。‘一切缚’指的是其余的烦恼。‘见性’，这里只是举出法执来概括所知障。这些都是障碍禅定的因缘。‘散风动心’指的是不生起思惟，心不能寂静。而灭除空空以及八颠倒，是没有攀缘。‘假静慧观’指的是学习观照有情和法的假象的定慧。通过这种定慧，一切虚假的聚合和苦谛得以伏灭。‘能受三界罪性集灭’，指的是道资粮。 经文：‘若佛子至为慧用故。’ 释述：第六慧心中，‘空慧’是举出第六度（Prajñāpāramitā）。阐明行相中‘非无缘者’，标明慧有所依赖的因缘。慧本身也没有自性，因为它依他而起。那么它所依赖的是什么呢？所依赖的是能知之体，名为‘心’。‘了别一切法假名主者’，指的是心王的体性。‘与道通同者’，指的是与慧相应。既然安住于圣胎，就应当进入圣位，这些都是慧心的体性功用。一切能执著的四颠倒烦恼，都是因为染污的慧性不明朗的缘故。所以用智慧作为首要来对治它。修习不可说的种种闻慧，作为进入中道一真谛的方便。接下来阐明障空，指的是无明能障碍智慧，因为它远离众缘聚合，没有自相，所以说‘非相’。不立即产生因缘，所以说‘非来’。
English
English version: ‘Dá jìn fēn shàn gēn zhě (達進分善根者)’ refers to all progress towards the path that takes emptiness (Śūnyatā) as its head. Therefore, it is said ‘xù qián kōng xīn (續前空心)’, which means to understand the mind of emptiness and use it to increase good roots, and this is called ‘jìn xīn (進心)’. Sutra: ‘Ruò fózǐ zhì shēng yīqiè shàn (若佛子至生一切善).’ Commentary: The fifth mind of concentration, ‘jìmìe wúxiàng (寂滅無相)’ is the outline of the chapter. Because stillness and extinction can dispel agitation and illuminate no-form. Next, in the aspect of practice, ‘wúxiàng wúliàng xíng sānmèi (無相無量行三昧)’ refers to the Samadhi of no-form and immeasurable practice, which is the Samadhi of emptiness of beings (Śūnyatā-samādhi). Because there are only phenomena and no real ‘self’. ‘Wúxiàng wúliàng xīn sānmèi (無相無量心三昧)’ refers to the Samadhi of no-form and immeasurable mind, which is the Samadhi of emptiness of dharmas (Dharma-śūnyatā-samādhi). Because there are only consciousnesses and no real ‘dharma’. Both tend towards true emptiness and are collectively called ‘wúxiàng (無相)’, no-form. Whether ordinary people or sages, none do not enter Samadhi, referring to the eight Dhyānas (Aṣṭa dhyāna). Because these two kinds of Samadhi are pure and mature, it is said that ‘tǐxìng xiāngyìng (體性相應)’, their essence and nature correspond. Because the power of concentration acts on all phenomena, all obstacles are eliminated. The ‘wǒ rén shòu zhě rén zhí (我人受者人執)’ mentioned here refers to the ego-attachment. ‘Yīqiè fù (一切縛)’ refers to the remaining afflictions. ‘Jiàn xìng (見性)’, here only the attachment to dharma is mentioned to summarize the obstacles to knowledge. These are all causes and conditions that hinder Samadhi. ‘Sàn fēng dòng xīn (散風動心)’ refers to not generating thoughts, and the mind cannot be quiet. And eliminating emptiness and the eight inversions means there is no clinging. ‘Jiǎ jìng huì guān (假靜慧觀)’ refers to learning to observe the illusory appearance of sentient beings and dharmas with concentration and wisdom. Through this concentration and wisdom, all false aggregates and the suffering of suffering are subdued and extinguished. ‘Néng shòu sānjiè zuì xìng jí miè (能受三界罪性集滅)’ refers to the accumulation and extinction of the nature of sin in the three realms, which is the provision for the path. Sutra: ‘Ruò fózǐ zhì wèi huì yòng gù (若佛子至為慧用故).’ Commentary: In the sixth mind of wisdom, ‘kōng huì (空慧)’ is to cite the sixth perfection (Prajñāpāramitā). Clarifying that in the aspect of practice, ‘fēi wú yuán zhě (非無緣者)’ indicates that wisdom has dependent conditions. Wisdom itself has no self-nature, because it arises dependently. So what does it depend on? It depends on the entity that can know, which is called ‘xīn (心)’, mind. ‘Liǎo bié yīqiè fǎ jiǎ míng zhǔ zhě (了別一切法假名主者)’ refers to the nature of the mind-king. ‘Yǔ dào tōng tóng zhě (與道通同者)’ refers to being in accordance with wisdom. Since one dwells in the womb of the sage, one should enter the position of the sage, and these are all the functions of the essence and nature of the mind of wisdom. All the four inverted afflictions that can be clung to are due to the obscurity of the defiled nature of wisdom. Therefore, wisdom is used as the primary means to counteract it. Cultivate unspeakable kinds of wisdom gained through hearing, as a means to enter the one true reality of the Middle Way. Next, clarify the emptiness of obstacles, referring to ignorance that can obstruct wisdom, because it is far from the aggregation of conditions and has no self-nature, so it is said ‘fēi xiàng (非相)’, no-form. It does not immediately produce conditions, so it is said ‘fēi lái (非來)’, no-coming. --------------------------------------------------------------------------------
Chinese
于缘。既无自性故非罪非八倒无生灭也。由此慧明照而乐空。明真实智已。更智方便转变神通亦智体性所为。以慧用故。 经。若佛子至一切行本原。 述曰。第七愿心。愿愿大求一切求者举章门也。双求二利故言愿愿。求断名大求。求智名一切求。明行相中。以求远果修行因故愿心连也。必由愿心连相续故百劫得佛即灭罪也。百谓多义。罪即生死。灾患聚故。专注连求法空一相。故言求求至心于无生空一。一者一相。所谓无相。乘愿增观而入定照。则无量见缚以求愿心故得解脱。其能证行以求心成。由此菩提无量功德以愿为本。既成佛已圆证法界离有无边。言观一谛中道也。万德相融能照智分所照法界虽无差别。非如二乘灰身灭智。亦言非没。亲圆证已于后得智起无量用。言生见见。然不谓言我有所作。言非解慧。结文可解。 经。若佛子至观法亦尔。 述曰。第八护心之中。护三宝护一切行功德者举章门也。以护所依及自行故。次明行相。初护外道不令娆正信者护三宝也。以无相行伏倒心故。灭我缚见缚无生等者护自行也。伏烦恼障言灭我缚。伏所知障言见缚无生。以何行相如此护耶。谓护根本三宝以无相行护。护自三空门以心慧连慧连等也。二空相资故言慧连慧连。如是相连入无生者 现代汉语译本 于缘（缘起）。既然没有自性，所以既不是罪，也不是八倒（八种颠倒见），没有生灭。因此，智慧光明照耀而感到快乐和空性。明白真实的智慧之后，进一步运用智慧方便和神通，这也是智慧体性的作用。因为有智慧的运用。 经：如果佛子到达一切行（一切修行）的本源。 述曰：第七愿心（发愿之心）。愿愿（每个愿）都广大，求一切（一切法），求者（修行者）举章门（总纲）。同时求两种利益，所以说‘愿愿’。求断除烦恼叫做‘大求’，求得智慧叫做‘一切求’。在明行相（阐明修行的方法）中，因为求得遥远的果位而修行因地，所以愿心相连。必定由于愿心相连不断，经过百劫（无数劫）成佛，也就灭除了罪业。‘百’是多数的意思，‘罪’就是生死（生死轮回），是灾祸聚集的地方。专注地相连求法空一相（诸法空性），所以说‘求求至心于无生空一’。‘一’就是一相，也就是无相。凭借愿力增长观行而入定照见，那么无量的见缚（错误的见解束缚）因为求愿心而得到解脱。能够证得的修行以求心成就。因此，菩提（觉悟）的无量功德以愿为根本。既然成佛，就圆满证得法界（宇宙万有），远离有和无的边见。‘观一谛’是中道（不偏不倚的真理）。万德相融，能够照耀智慧的部分，所照耀的法界虽然没有差别，但不是像二乘（声闻乘和缘觉乘）那样灰身灭智（断灭一切）。也可以说不是‘没’（断灭）。亲自圆满证得之后，在后得智（证悟后获得的智慧）中生起无量的作用。‘生见见’（生起种种见解）。然而不认为说‘我有所作’（我有所作为）。‘非解慧’（不是理解的智慧）。总结全文可以理解。 经：如果佛子到达观法（观照诸法）也是这样。 述曰：第八护心（守护心念）之中，护三宝（守护佛法僧三宝），护一切行功德（守护一切修行的功德），这是举章门。因为守护所依靠的和自己修行的缘故。其次阐明行相。首先守护外道（不信奉佛教的人）不让他们扰乱正信的人，这是守护三宝。用无相行（不执着于相的修行）来降伏颠倒之心，灭除我缚（对自我的执着）和见缚（错误的见解），达到无生等境界，这是守护自己的修行。降伏烦恼障叫做‘灭我缚’，降伏所知障叫做‘见缚无生’。用什么行相如此守护呢？就是守护根本三宝，用无相行来守护。守护自身的三空门（空性之门），用心慧相连，慧连等。两种空性互相资助，所以说‘慧连慧连’。这样相连进入无生境界。