English
English version The 'Top' generally symbolizes the highest three Samadhis. Next, the text clarifies the state of practice, distinguishing it from the view of self and the sixty-two views, differentiating these two types of erroneous views, hence the term 'non-non'. The five aggregates (Wuzhong) are the five Skandhas (Wuyun). Regarding the moment-to-moment arising and ceasing of the five Skandhas, there is a mistaken attachment to a divine self (Shenwo), believing its essence to be constant and ever-changing. Observe that the Vijnana Skandha (Shiyun) is empty, as most people cling to the Vijnana Skandha as the appearance of 'self'. Without a receiver, observe that the Vedana Skandha (Shouyun) is empty. Without actions that can be grasped or bound, observe that the remaining three Skandhas are empty. 'Action' refers to the Samskara Skandha (Xingyun). Because there is nothing to grasp, the Rupa Skandha (Seyun) is empty; because there is nothing to bind, the Samjna Skandha (Xiangyun) is empty. Delusion is the root of bondage. As the Sutra says, 'Vijnana is like an illusion, and Rupa is like foam.' To 'enter the inner emptiness directly' means to enter the inner gate and purely experience the taste of Suchness (Zhenru). The above clarifies Prajna (wisdom), and the following clarifies great compassion (Dabei). From moment to moment, regarding all sentient beings, neither seeing conditions nor non-conditions, constantly clinging with unconditioned great compassion, abiding in the Samadhi of the Top, the Samadhi of Nirvana, and also initiating additional practices, moving towards the path of enlightenment. At this time, if someone has the common view and the eight inversions of a real self and person arising, then they are connected to the non-dual Dharma gate. 'Seeing reality' refers to attachment to Dharma (Fazhi), and 'seeing self and person' refers to attachment to birth (Shengzhi). Therefore, they are not subject to the eight difficulties, which are the three evil paths, etc. The fruit of illusion is ultimately not received because the roots of virtue in the path do not create the karma that leads to birth and death. Great compassion of the same essence, free from self-attachment and illusion, hence the saying 'only one sentient being'. Eradicating evil and generating good in the four dignities. Saying 'entering the path' is a general statement, and the remaining three sentences are separate statements. Completing the ten stages of understanding is called a righteous person. Establishing the resources of merit and wisdom is called Right Knowledge and Right Practice. Practice is merit. The following concludes that Bodhisattvas, through thorough observation of the present, do not receive the fruits of the six realms of reincarnation and will certainly not regress from the Buddha's lineage. Because they turn away from the flow and turn towards cessation, they enter the Buddha's family life after life. The Vibhasa of the Ten Abodes says that Suchness is the Buddha's family, and corresponding understanding is achieved, hence the saying 'enter'. 'The Chapter of the Ten Heavenly Lights' refers to the highest quality. Sutra: From Vairocana Buddha to the Samadhi of Essence. The commentary states: In the twentieth chapter, 'Nourishing', the repeated questions can be understood. Here, in the initial compassionate mind, constantly practicing compassion and generating the cause of happiness, this is raising the chapter door. Compassion gives happiness, so this is unconditioned compassion. When the practice of compassion is accomplished, oneself is also happy, together entering the Dharma of the object of focus, which is the great true Dharma of the five Skandhas. --------------------------------------------------------------------------------
Chinese
中空蕴三相如幻如化真如无二。故则堪当成圣道法轮。言化被已下教他生信。大悲门故。言非实者。谓所利益信心空故。非善恶果者。谓所安乐乐果空故。言解空体性三昧者结慈行成也。 经。若佛子至起大悲。 述曰。第二悲心中。以悲空空无相者举章门也。有性空故言空。空亦空故言空无相。次明行相。悲缘行道自灭一切苦者标句也。缘谓攀缘。如下有情缘等三故。如何灭苦。先于众生苦中生智。生何等智。谓有三种。一有情缘。如经不杀生缘故。二法缘悲。如经不杀法缘故。三无缘悲。如经不着我缘故。由此于一切众生不恼也。次明行相。夫发大悲心者于空性中见一切法如实性。若失坏空性则失一切大乘故。种性行中生道智心者。出斯位行也。如仁王云。银轮三天。性种性故。父等六善于我为亲。翻彼六恶于我为恶。彼二各有上中下品。欲与上乐而拔苦之且上品。恶随器各得九品乐者。即观果空欲与上乐。而九品别乐还属器。无自性故。乐果空相慈心中现。以一乐行引起大悲也。 经。若佛子至苦故喜。 述曰。第三喜心中。喜悦无生心时者举章门也。喜心观空名无生心。种性体相道智者位体相也。自他空故名为空空。犹随喜他名为喜心。此有二种。一者性空。不着我及所故。二者法 现代汉语译本：中空的体性蕴含着三相，如梦幻泡影般虚幻不实，而真如（Tathata）的体性则是无二无别的。因此，它堪当成就圣道的法轮（Dharmacakra）。‘言化被已下教他生信’，是因为大悲门（Mahakaruna）的缘故。‘言非实者’，是指所利益的信心是空性的缘故。‘非善恶果者’，是指所安乐的乐果是空性的缘故。‘言解空体性三昧者’，是总结慈悲之行的成就。 经文：若佛子至起大悲。 述曰：第二是悲心中。以悲空、空无相来举出章节的纲要。因为有自性空，所以说是‘空’。空性本身也是空性的，所以说是‘空无相’。接下来阐明修行的相状。‘悲缘行道自灭一切苦者’，是标示句子的主旨。‘缘’是指攀缘，如下文所说的有情缘等三种。如何灭除痛苦？首先在众生的痛苦中生起智慧。生起什么样的智慧？有三种：一是有情缘（Sattvalambana），如经文所说的不杀生缘故；二是法缘悲（Dharmalambana），如经文所说的不杀法缘故；三是无缘悲（Niralambana），如经文所说的不着我缘故。由此对于一切众生不恼害。接下来阐明修行的相状。发起大悲心的人，在空性中见到一切法的如实性。如果丧失了空性，就会丧失一切大乘（Mahayana）的功德。‘种性行中生道智心者’，是指出这个位次的修行。如《仁王经》所说：银轮王统治三天，是因为他的种性是性种性。父亲等六种善行对我来说是亲近的，反之，那六种恶行对我来说是厌恶的。这两种各有上中下品。想要给予众生上等的快乐而拔除痛苦，且是上品。恶随顺根器各自得到九品快乐，这是观察果报是空性的，想要给予上等的快乐，而九品不同的快乐还是属于根器的差别，因为没有自性。乐果的空相在慈心中显现，以一种快乐的修行引起大悲心。 经文：若佛子至苦故喜。 述曰：第三是喜心中。‘喜悦无生心时者’，是举出章节的纲要。喜心观空，名为无生心。‘种性体相道智者’，是说位次的体相。因为自他都是空性的，所以名为空空。犹如随喜他人，名为喜心。这有两种：一是性空，不执着于我和我所；二是法空。
English
English version: The empty essence contains three aspects, as illusory and transformative as dreams and bubbles, while the essence of Suchness (Tathata) is non-dual. Therefore, it is worthy to become the Dharma wheel (Dharmacakra) of achieving the holy path. 'The statement '言化被已下教他生信' (Yan hua bei yi xia jiao ta sheng xin)' is because of the gate of great compassion (Mahakaruna). 'The statement '言非实者' (Yan fei shi zhe)' means that the faith being benefited is empty in nature. '非善恶果者' (Fei shan e guo zhe)' means that the blissful result of happiness is empty in nature. 'The statement '言解空体性三昧者' (Yan jie kong ti xing san mei zhe)' concludes the accomplishment of the practice of loving-kindness. Sutra: If a Buddha-son reaches the arising of great compassion. Commentary: The second is in the mind of compassion. Using the emptiness of compassion and the emptiness of no-characteristics to introduce the chapter's outline. Because there is self-nature emptiness, it is called 'emptiness'. Emptiness itself is also empty, so it is called 'emptiness of no-characteristics'. Next, clarify the appearance of practice. '悲缘行道自灭一切苦者' (Bei yuan xing dao zi mie yi qie ku zhe)' is to mark the main point of the sentence. '缘' (Yuan) refers to clinging, such as the sentient being condition mentioned below. How to eliminate suffering? First, generate wisdom in the suffering of sentient beings. What kind of wisdom is generated? There are three types: first, sentient being condition (Sattvalambana), as the sutra says, due to not killing; second, Dharma condition compassion (Dharmalambana), as the sutra says, due to not killing the Dharma condition; third, unconditioned compassion (Niralambana), as the sutra says, due to not clinging to the self condition. Therefore, one does not harm all sentient beings. Next, clarify the appearance of practice. Those who generate great compassion see the true nature of all dharmas in emptiness. If one loses emptiness, one loses all the merits of the Great Vehicle (Mahayana). '种性行中生道智心者' (Zhong xing xing zhong sheng dao zhi xin zhe)' indicates the practice of this position. As the *Renwang Sutra* says: the Silver Wheel King rules the three heavens because his lineage is the nature lineage. The six good deeds such as father are close to me, and conversely, the six evil deeds are hateful to me. These two each have upper, middle, and lower grades. Wanting to give sentient beings the highest happiness and remove suffering, and it is the highest grade. Evil follows the capacity of each to obtain nine grades of happiness, which is observing that the result is empty, wanting to give the highest happiness, and the nine different happinesses still belong to the differences in capacity, because there is no self-nature. The empty appearance of the happiness result appears in the mind of loving-kindness, using one practice of happiness to arouse great compassion. Sutra: If a Buddha-son reaches happiness because of suffering. Commentary: The third is in the mind of joy. '喜悦无生心时者' (Xi yue wu sheng xin shi zhe)' introduces the chapter's outline. The mind of joy contemplates emptiness, called the mind of no-birth. '种性体相道智者' (Zhong xing ti xiang dao zhi zhe)' refers to the essence of the position. Because both self and others are empty, it is called emptiness of emptiness. Just like rejoicing in others, it is called the mind of joy. There are two types: first, nature emptiness, not clinging to self and what belongs to self; second, Dharma emptiness. --------------------------------------------------------------------------------
Chinese
空。达流转无集故。出没即流转义。诸缘所起还属众缘。无一定相。故言无集。尔时一切万有入空即观行成。以同体之喜等喜一切。起此空观入有相道。远邪近正。正谓示我好道。及使众生入佛法家。得法在怀。行体怡悦。故言法中常起欢喜。自入法位复于他入正中随喜也。 经。若佛子至常修其舍。 述曰。第四舍心中。常生舍心者举章门也。无造无相空法中三空门也。如虚空者喻于三空无障碍。行于善等中法空人空为大舍。舍谓治染且显治贪。幻等如次喻虚流转及刹那灭。无生心者舍心空故。虽空恒进言常修舍。 经。若佛子至现前行。 述曰。第五施心中。能以施心被一切众生者举章门也。无心行化者。无执着故。达理达施者。了真俗性。言一切相现在行者。施行成就也。 经。若佛子至发起善根。 述曰。第六爱语心中。入体性爱语三昧者举章门也。体性者真性也。粗语耎语皆趣胜义可爱乐。故名爱语也。实谛之中。法语之义实语之言皆顺纯净一语之门能调一切。乃至无诤发语之智法空无缘而生恩爱之心。下总结言常行如心发起善根者称真心也。 经。若佛子至但益人为利。 述曰。第七利行心也。利益心时者举章门也。实智体性者所缘真如也。广行智道 现代汉语译本：空性。因为没有流转和集聚的缘故。‘出没’就是流转的含义。一切因缘所生之法，最终还是归属于众缘，没有一定的相状，所以说‘无集’。这时，一切万有都进入空性，就是观行成就之时。以同体的喜悦平等地喜悦一切。从这空观出发，进入有相之道，远离邪见，接近正道。‘正’就是指示我好的道路，以及使众生进入佛法之家，将佛法怀藏于心，身心怡悦，所以说在佛法中常常生起欢喜。自己进入法位，又随喜他人进入正道。 经文：‘若佛子至常修其舍。’ 述曰：第四是舍心。‘常生舍心者’是总纲。‘无造无相空法中三空门也。如虚空者’，比喻三空没有障碍。‘行于善等中’，法空和人空是最大的舍。‘舍’是治理染污，并且彰显治理贪欲。幻等依次比喻虚妄流转以及刹那生灭。‘无生心者’，因为舍心是空性的缘故。虽然是空性，但恒常精进，所以说‘常修舍’。 经文：‘若佛子至现前行。’ 述曰：第五是施心。‘能以施心被一切众生者’是总纲。‘无心行化者’，因为没有执着。‘达理达施者’，通达真俗二性。‘言一切相现在行者’，是说施行已经成就。 经文：‘若佛子至发起善根。’ 述曰：第六是爱语心。‘入体语三昧者’是总纲。‘体性者’，是真性。粗语和软语都趋向殊胜的意义，令人喜爱，所以叫做爱语。‘实谛之中’，法语的意义和实语的言辞都顺应纯净，以一语之门就能调伏一切。乃至无诤，生起发语的智慧，法空无缘而生恩爱之心。下面总结说‘常行如心发起善根者’，是称合真心。 经文：‘若佛子至但益人为利。’ 述曰：第七是利行心。‘利益心时者’是总纲。‘实智体性者’，是所缘的真如。广泛地修习智道。