English
English version: Emptiness. Because there is no transmigration and no accumulation. 'Arising and ceasing' means transmigration. All phenomena arising from conditions ultimately belong to conditions and have no fixed characteristics, hence 'no accumulation.' At this time, all phenomena enter emptiness, which is the accomplishment of contemplative practice. With the joy of oneness, equally rejoice in everything. Starting from this contemplation of emptiness, enter the path of conditioned existence, staying away from wrong views and approaching the right path. 'Right' means showing me the good path and enabling sentient beings to enter the household of the Buddha's teachings, cherishing the Dharma in their hearts, with body and mind joyful, hence it is said that joy constantly arises in the Dharma. Entering the position of Dharma oneself, and rejoicing in others entering the right path. Sutra: 'If a Buddha-son constantly cultivates giving.' Commentary: The fourth is the mind of giving. 'Constantly generating the mind of giving' is the chapter heading. 'In the uncreated, formless, empty Dharma, there are three gates of emptiness. Like space,' is a metaphor for the unobstructed nature of the three emptinesses. 'Practicing in goodness, etc.,' the emptiness of Dharma and the emptiness of self are the greatest giving. 'Giving' is governing defilements and manifesting the governing of greed. Illusion, etc., are metaphors for illusory transmigration and momentary arising and ceasing. 'The mind of no arising,' is because the mind of giving is empty. Although it is emptiness, constantly advancing, hence it is said 'constantly cultivate giving.' Sutra: 'If a Buddha-son practices present action.' Commentary: The fifth is the mind of generosity. 'Being able to benefit all sentient beings with the mind of generosity' is the chapter heading. 'Acting and transforming without mind,' is because there is no attachment. 'Understanding the principle and understanding giving,' is understanding the two natures of truth and convention. 'Speaking of all aspects of present action,' means that the practice of giving has been accomplished. Sutra: 'If a Buddha-son initiates good roots.' Commentary: The sixth is the mind of loving speech. 'Entering the samadhi of body and speech' is the chapter heading. 'Body nature' is true nature. Coarse speech and gentle speech both tend towards the supreme meaning, are pleasing, hence they are called loving speech. 'In true reality,' the meaning of Dharma speech and the words of truthful speech both accord with purity, with the gate of one speech able to tame everything. Even without contention, the wisdom of generating speech arises, the emptiness of Dharma without conditions gives rise to loving-kindness. The conclusion below says 'constantly practicing according to the mind, initiating good roots,' is in accordance with the true mind. Sutra: 'If a Buddha-son only benefits people for profit.' Commentary: The seventh is the mind of beneficial conduct. 'At the time of the mind of benefit' is the chapter heading. 'The nature of true wisdom' is the Suchness that is the object of focus. Widely cultivate the path of wisdom. --------------------------------------------------------------------------------
Chinese
者能缘智慧也。集一切明炎法门者。集智资粮故。集观行七财者。集福资粮故。用之益人言前人得利。时还益己法身慧命。言益受身命。言一切意者。作用多故。皆令他人次第行成也。言法种者习种行成故。空种者性种行成故。道种者道种行成故。皆生佛果故言种也。令他人入此三十心中。次云得益者证地上际行故。得乐果者得佛后际果也。形居六道处苦甘心。下结意者但益他人为己利故。 经。若佛子至同法三昧。 述曰。第八同事心中。以道性智同空无生法者举章门也。谓此位智称空理也。次明行相。生无二者生空真如也。智行相应言同于彼。又法空行同最本原法空如相。世间诸法以恒转故言常生常住常灭。于此流转随入事同。虽了法空同而无生及自他我同而无物。犹为益物入同事三昧。 经。若佛子至而不可得。 述曰。第九定心中。复从定心者举章门也。次明行相。从定发慧念念寂照。离戏论故。于我所法者即所遍计十八界也。此文可言我法所法。谓七心界名为我法。多计识蕴以为我故。十根尘色法处色等名为所法。下出体云识界色界。于此不着言不动转。十禅支者。一寻。二伺。三喜。四乐。五心一境性。六内等净。七舍。八念。九正知。十不苦不乐受。以一念智双观二空。一切 现代汉语译本： ‘者能缘智慧也’，是指能够作为智慧的所缘境。‘集一切明炎法门者’，是因为聚集了智慧的资粮。‘集观行七财者’，是因为聚集了福德的资粮。‘用之益人言前人得利’，是指使用它来利益他人，使他人获得利益，同时也能增益自己的法身慧命，也就是增益自身的受用和寿命。‘言一切意者’，是因为作用很多。‘皆令他人次第行成也’，是指都能使他人依次修行成就。‘言法种者习种行成故’，是因为法种的习气修行成就。‘空种者性种行成故’，是因为空性的种子修行成就。‘道种者道种行成故’，是因为道种的修行成就。‘皆生佛果故言种也’，是因为都能产生佛果，所以称为种子。使他人进入这三十心中，接着说‘得益者证地上际行故’，是因为证得了地上菩萨的修行。‘得乐果者得佛后际果也’，是说获得了佛的最终果报。‘形居六道处苦甘心’，是指身形处于六道之中，即使受苦也心甘情愿。下面总结说‘下结意者但益他人为己利故’，意思是说仅仅利益他人就是为了自己的利益。 经文：若佛子至同法三昧。 述曰：第八同事心中，以道性智同空无生法者举章门也。谓此位智称空理也。次明行相。生无二者生空真如也。智行相应言同于彼。又法空行同最本原法空如相。世间诸法以恒转故言常生常住常灭。于此流转随入事同。虽了法空同而无生及自他我同而无物。犹为益物入同事三昧。 经文：若佛子至而不可得。 述曰：第九定心中。复从定心者举章门也。次明行相。从定发慧念念寂照。离戏论故。于我所法者即所遍计十八界也。此文可言我法所法。谓七心界名为我法。多计识蕴以为我故。十根尘色法处色等名为所法。下出体云识界**。于此不着言不动转。十禅支者。一寻（vitarka）。二伺（vicara）。三喜（priti）。四乐（sukha）。五心一境性（ekagrata）。六内等净（upekkhā）。七舍（upekkhā）。八念（sati）。九正知（sampajañña）。十不苦不乐受（adukkhamasukha vedana）。以一念智双观二空。一切
English
English version: 'Zhe neng yuan zhihui ye' (者能缘智慧也) means that it can be the object of wisdom. 'Ji yiqie ming yan famen zhe' (集一切明炎法门者) is because it gathers the resources of wisdom. 'Ji guanxing qi cai zhe' (集观行七财者) is because it gathers the resources of merit. 'Yong zhi yi ren yan qian ren de li' (用之益人言前人得利) means using it to benefit others, so that others gain benefits, and at the same time, it can also increase one's own Dharmakaya and wisdom life, that is, increase one's own enjoyment and lifespan. 'Yan yiqie yi zhe' (言一切意者) is because there are many functions. 'Jie ling taren cidi xing cheng ye' (皆令他人次第行成也) means that it can enable others to achieve cultivation in sequence. 'Yan fa zhong zhe xi zhong xing cheng gu' (言法种者习种行成故) is because the habit of Dharma seeds has been cultivated and achieved. 'Kong zhong zhe xing zhong xing cheng gu' (空种者性种行成故) is because the seed of emptiness has been cultivated and achieved. 'Dao zhong zhe dao zhong xing cheng gu' (道种者道种行成故) is because the seed of the path has been cultivated and achieved. 'Jie sheng fo guo gu yan zhong ye' (皆生佛果故言种也) is because they can all produce the fruit of Buddhahood, so they are called seeds. Causing others to enter these thirty minds, then saying 'de yi zhe zheng di shang ji xing gu' (得益者证地上际行故), is because they have attained the practice of the Bodhisattva on the ground. 'De le guo zhe de fo hou ji guo ye' (得乐果者得佛后际果也) means obtaining the ultimate fruit of the Buddha. 'Xing ju liu dao chu ku gan xin' (形居六道处苦甘心) means that the body is in the six realms, and even if suffering, it is willing. The following summarizes 'xia jie yi zhe dan yi taren wei ji li gu' (下结意者但益他人为己利故), meaning that only benefiting others is for one's own benefit. Sutra: If a Buddha-child reaches the Sameness-in-Dharma Samadhi. Commentary: In the eighth mind of co-activity, using the wisdom of the nature of the path to be the same as the Dharma of emptiness and non-origination is to raise the chapter heading. It means that the wisdom in this position is called the principle of emptiness. Next, explain the appearance of practice. 'Sheng wu er zhe' (生无二者) means the true thusness of emptiness of origination. Wisdom and practice correspond, meaning they are the same as that. Also, the practice of Dharma emptiness is the same as the original Dharma emptiness suchness. All worldly dharmas are said to be constantly arising, constantly abiding, and constantly ceasing because they are constantly turning. In this flow, following and entering into affairs is the same. Although understanding Dharma emptiness is the same and without origination, and self, others, and I are the same and without things, still for the benefit of things, enter the Samadhi of co-activity. Sutra: If a Buddha-child reaches and cannot be obtained. Commentary: In the ninth mind of concentration. Again, 'fu cong ding xin zhe' (复从定心者) raising the chapter heading from the mind of concentration. Next, explain the appearance of practice. From concentration, wisdom arises, and every thought is silent and illuminating, free from playfulness. 'Yu wo suo fa zhe' (于我所法者) refers to the eighteen realms that are completely calculated. This text can be said to be 'I, Dharma, and what is possessed'. The seven mind realms are called 'I Dharma', because many calculate the consciousness aggregates as 'I'. The ten roots, dust, color, Dharma place, color, etc., are called 'what is possessed'. The following gives the substance as the consciousness realm **. Not being attached to this means not moving or turning. The ten dhyana limbs are: 1. Vitarka (寻). 2. Vicara (伺). 3. Priti (喜). 4. Sukha (乐). 5. Ekagrata (心一境性). 6. Upekkhā (内等净). 7. Upekkhā (舍). 8. Sati (念). 9. Sampajañña (正知). 10. Adukkhamasukha vedana (不苦不乐受). Using one thought of wisdom to observe the two emptinesses simultaneously, everything. --------------------------------------------------------------------------------
Chinese
我人无合散者。观生空故。内外现种无合散者。观法空故。言众生者诸现行也。无一定性言无合。缘合似有言无散。所以者何。众缘集成之所起作。求彼实性不可得故。 经。若佛子至百法明门。 述曰。第十慧心中。作慧见心者举章门也。缠名为结。随眠名患。众苦本故。言顺忍者境顺智故。慧性起光光者运运照故。一炎明明者一体多用故。见虚无受者缘空不执故。总结云其慧方便者。慧行善巧故。能生此位十长养心也。是心入空理起空道故。杂修智悲堪发无生圣心之因也。 经。卢舍那至名无相信。 述曰。第三十金刚也。初发心趣。次长养已。今不可坏喻金刚故。此初心中。信者举章门也。诸见名著者训释见义。以执着故。结有造业者招苦造集故。于此必不受方入空无为。言三相无者总标三相寂灭。无无生下别破三相。谓生住灭有能所相。今双空故重言无无。遣能所生言无无生。此文可言。无无生故无生之住。无生住故住所住无。住住无故灭灭亦无。言有一切法空者。存法无我真如也。遮减过故。言尽灭异空者。二谛智泯故言尽灭。犹有分见亦言异空。色空者色阴空也。细心心空者四阴空也。三世心空故。二谛信寂灭无体性和合。还属众缘无一定性。故所属缘亦空。故言亦无依。次总 现代汉语译本： ‘我’这个人，实际上并没有聚合和离散。观察到‘生空’（Shengkong，一切有情众生皆无自性）的道理，就知道内在和外在显现的种种事物，也没有聚合和离散。观察到‘法空’（Fakong，一切事物皆无自性）的道理，也是如此。所说的‘众生’，是指种种现行的活动。没有一定的自性，所以说没有聚合。因缘和合，看似存在，所以说没有离散。为什么这样说呢？因为是由众多因缘聚合而产生的，追寻它的真实自性是无法得到的。 经文：如果佛子到达百法明门（Baifa Mingmen，唯识宗解释一切法的纲要）。 述记：在第十慧心中，‘作慧见心’是举出章节的总纲。‘缠’名为‘结’（Jie，烦恼的异名），‘随眠’名为‘患’（Huan，烦恼的异名），因为是众苦的根本。‘顺忍’是指境界顺应智慧。‘慧性起光’，‘光’是指运行照耀。‘一炎明明’，是指一体多用。‘见虚无受’，是指缘于空性而不执着。总结说‘其慧方便’，是指智慧的行持善巧，能够生起此位的十长养心。此心进入空性的道理，生起空性的道路，杂修智慧和慈悲，堪能发起无生的圣心之因。 经文：卢舍那（Lushena，报身佛）乃至名为无相信。 述记：第三十金刚心。初发心趣入，其次是长养，现在是不可破坏，比喻金刚。此初心中，‘信’是举出章节的总纲。种种见解名为‘著者’，训释见解的意义，因为有执着。‘结有造业’，是招感苦果的造作和聚集。于此必定不受，才能进入空无为的境界。‘三相无’，总标示三相寂灭。‘无无生’以下分别破除三相。所谓生、住、灭有能所的相对。现在双重空掉，所以重复说‘无无’，遣除能所的生起，所以说‘无无生’。这段文字可以说，因为没有‘无生’，所以没有‘生’的‘住’。没有‘生’的‘住’，所以‘住所住’也没有。‘住住’没有，所以‘灭灭’也没有。‘有一切法空’，是保存了‘法无我’的真如。遮止减损的过失。‘尽灭异空’，是二谛的智慧泯灭，所以说‘尽灭’。还有分别的见解，也说是‘异空’。‘色空’是色阴空。‘细心心空’是四阴空。三世心空，二谛的信寂灭无体性和合，还属于众缘，没有一定的自性。所以所属的缘也空，所以说‘亦无依’。其次是总说。