English
English version: The 'I' person, in reality, has no aggregation or dispersion. Observing the principle of 'Shengkong' (生空, emptiness of beings, meaning all sentient beings lack inherent existence), one knows that the various things that appear internally and externally also have no aggregation or dispersion. Observing the principle of 'Fakong' (法空, emptiness of phenomena, meaning all phenomena lack inherent existence) is also the same. The so-called 'sentient beings' refers to various current activities. There is no fixed self-nature, so it is said that there is no aggregation. Due to the combination of conditions, it seems to exist, so it is said that there is no dispersion. Why is this so? Because it is produced by the aggregation of many conditions, and it is impossible to find its true self-nature. Sutra: If a Buddha-son reaches the Baifa Mingmen (百法明门, Hundred Dharmas Bright Gate, a compendium explaining all dharmas in the Yogacara school). Commentary: In the tenth wisdom-mind, 'making wisdom-seeing mind' is to raise the general outline of the chapter. 'Entanglement' is called 'Jie' (结, knot, another name for affliction), 'latent tendencies' are called 'Huan' (患, disease, another name for affliction), because it is the root of all suffering. 'Acceptance in accordance' refers to the state of mind conforming to wisdom. 'Wisdom-nature arises light', 'light' refers to running and illuminating. 'One flame clearly bright' refers to one body with multiple uses. 'Seeing emptiness without acceptance' refers to being connected to emptiness without attachment. The summary says 'its wisdom expedient', which means that the practice of wisdom is skillful, and can generate the ten nurturing minds of this position. This mind enters the principle of emptiness, gives rise to the path of emptiness, and the mixed cultivation of wisdom and compassion is capable of initiating the cause of the unproduced holy mind. Sutra: Lushena (卢舍那, Vairocana Buddha, the Sambhogakaya Buddha) even to the name of no mutual belief. Commentary: The thirtieth Vajra mind. Initially, the mind is aroused and entered, then nurtured, and now it is indestructible, likened to Vajra. In this initial mind, 'belief' is to raise the general outline of the chapter. Various views are called 'attachers', explaining the meaning of views, because there is attachment. 'Binding existence creates karma' is the creation and accumulation of suffering results. One must not accept this in order to enter the realm of emptiness and non-action. 'Three characteristics are absent' is a general indication that the three characteristics are extinguished. 'No non-arising' below separately breaks the three characteristics. The so-called arising, abiding, and ceasing have the relative aspects of subject and object. Now, both are emptied, so it is repeated 'no no', eliminating the arising of subject and object, so it is said 'no non-arising'. This passage can be said that because there is no 'non-arising', there is no 'abiding' of 'arising'. Without the 'abiding' of 'arising', there is no 'abiding place abiding'. 'Abiding place abiding' is absent, so 'ceasing ceasing' is also absent. 'There is emptiness of all dharmas' is to preserve the Suchness of 'no-self of dharmas'. Preventing the fault of reduction. 'Exhaustion extinction different emptiness' is the extinction of the wisdom of the two truths, so it is said 'exhaustion extinction'. There are still separate views, which are also called 'different emptiness'. 'Form emptiness' is the emptiness of the form skandha. 'Subtle mind mind emptiness' is the emptiness of the four skandhas. The emptiness of the minds of the three times, the belief in the two truths is extinguished, without substance and nature, and still belongs to the many conditions, without a fixed self-nature. Therefore, the belonging conditions are also empty, so it is said 'also without reliance'. Next is the general statement. --------------------------------------------------------------------------------
Chinese
结言然主者我人名用者。举实我体名字功能也。三界假我我者。人法二假我也。无得集相者。实我假我无可得一聚集相故。既人法空名无相信。 经。若佛子至亦如是。 述曰。第二念心中作念者举章门也。六念中常觉者念佛也。乃至摄法僧戒三也。言常施者念施也。观彼实性皆言常也。第一义谛者念天也。佛常涅槃果第一义天故。言空无著无解等者。观所念境空无可缚着。况有解脱耶。既空三相之所不动不到去来。以迹绝故。然于作者一合真相还归本际入法界智。运运增明言慧慧相乘。运运会空言乘乘寂灭。念念泯相言炎炎无常。上古传说。慧慧住相名光光。即彼灭相名无无。后后生相名生生。相虽迁流然性不起。熏修力故。转易空道。变舍前劣转得后胜运运增长。本有劣无故言变变。本无胜有故言转化。展转胜生言化化转转。如是后转前变之时。如称两头同时住也。炎炎一相者。念念虽别而恒一相。所谓无相。生灭一时者。生灭虽异融于一念。次例生灭三世亦如是。已变者过去。未变者未来。变者正变即现在也。三世同时故言变化。亦得一受。受谓容受。一念融故。 经。若佛子至心解脱。 述曰。第三深心中深心者举章门也。即回向心也。期远深故。第一义空者标句。于遍计空智照有 现代汉语译本 结言：‘然主者’（Ran Zhu Zhe）指的就是我、人等名称的使用者。这是为了说明真实的我体、名字和功能。‘三界假我’（San Jie Jia Wo）中的‘我’，指的是人假和我法二假。‘无得集相’（Wu De Ji Xiang）的意思是，无论是实我还是假我，都无法找到一个可以聚集的相。既然人法皆空，那么名字也就不存在相信的依据。 经文：‘若佛子至亦如是’（Ruo Fo Zi Zhi Yi Ru Shi）。 述曰：第二‘念心中作念者’（Nian Xin Zhong Zuo Nian Zhe）是总括章节的纲要。‘六念中常觉者’（Liu Nian Zhong Chang Jue Zhe）指的是念佛。乃至包括摄法、僧、戒三者。‘言常施者’（Yan Chang Shi Zhe）指的是念施。观彼实性都称为‘常’。‘第一义谛’（Di Yi Yi Di）指的是念天，因为佛常住于涅槃果的第一义天。‘言空无著无解等者’（Yan Kong Wu Zhu Wu Jie Deng Zhe）指的是观所念之境是空性的，无可束缚执着，更何况有解脱呢？既然是空性，那么三相（生、住、灭）就无法触动、到达或来去，因为痕迹已经断绝。然而，在作者那里，一合真相回归本源，进入法界智。‘运运增明言慧慧相乘’（Yun Yun Zeng Ming Yan Hui Hui Xiang Cheng）指的是智慧不断增长，智慧与智慧相互作用。‘运运会空言乘乘寂灭’（Yun Yun Hui Kong Yan Cheng Cheng Ji Mie）指的是不断地与空性相会，最终达到寂灭。‘念念泯相言炎炎无常’（Nian Nian Min Xiang Yan Yan Yan Wu Chang）指的是每一个念头都在消泯表相，说明世事炎炎，皆是无常。上古传说，‘慧慧住相名光光’（Hui Hui Zhu Xiang Ming Guang Guang），即智慧停留在表相上就叫做光光；‘即彼灭相名无无’（Ji Bi Mie Xiang Ming Wu Wu），即那个灭去的表相就叫做无无；‘后后生相名生生’（Hou Hou Sheng Xiang Ming Sheng Sheng），即后来产生的表相就叫做生生。表相虽然迁流变化，但其本性却是不生不灭的。通过熏修的力量，可以转变空性的道路，舍弃之前的劣势，转而获得后来的优势，不断增长。原本是劣势，所以说是‘变变’（Bian Bian）；原本没有优势，所以说是‘转化’（Zhuan Hua）；辗转胜生，所以说是‘化化转转’（Hua Hua Zhuan Zhuan）。像这样，后转前变的时候，就像称的两头同时保持平衡一样。‘炎炎一相者’（Yan Yan Yi Xiang Zhe），指的是念念虽然不同，但始终保持一个相，那就是无相。‘生灭一时者’（Sheng Mie Yi Shi Zhe），指的是生灭虽然不同，但却融合于一念之中。接下来可以类推生灭三世也是如此。‘已变者’（Yi Bian Zhe）是过去，‘未变者’（Wei Bian Zhe）是未来，‘变者’（Bian Zhe）正在变化，就是现在。三世同时存在，所以说是变化。也可以理解为一种容受，因为一念融合了所有。受，指的是容受，因为一念融合了所有。 经文：‘若佛子至心解脱’（Ruo Fo Zi Zhi Xin Jie Tuo）。 述曰：第三‘深心中深心者’（Shen Xin Zhong Shen Xin Zhe）是总括章节的纲要，也就是回向心，因为期望深远。‘第一义空者’（Di Yi Yi Kong Zhe）是标明句子的意思，即以智慧照见遍计所执的空性。
English
English version Concluding remarks: ‘Ran Zhu Zhe’ (然主者) refers to the user of names such as ‘I’ and ‘person.’ This is to explain the true self-entity, name, and function. The ‘false self of the Three Realms’ (三界假我) refers to the two falsities of person and dharma. ‘No attainable assembled form’ (无得集相) means that neither the real self nor the false self can find an assemblable form. Since both person and dharma are empty, there is no basis for believing in names. Sutra: ‘If a Buddha-son arrives, it is also like this’ (若佛子至亦如是). Commentary: The second ‘those who contemplate in the mind of thought’ (念心中作念者) is a summary of the chapter's outline. ‘Those who are constantly aware in the six recollections’ (六念中常觉者) refers to the recollection of the Buddha. It even includes the three: dharma, sangha, and precepts. ‘Speaking of constant giving’ (言常施者) refers to the recollection of giving. Observing their true nature is all called ‘constant.’ ‘The ultimate truth’ (第一义谛) refers to the recollection of the heavens, because the Buddha constantly abides in the ultimate truth of the Nirvana fruit. ‘Speaking of emptiness, non-attachment, non-liberation, etc.’ (言空无著无解等者) refers to observing that the object of recollection is empty, with nothing to bind or cling to, let alone liberation. Since it is emptiness, the three characteristics (birth, abiding, and cessation) cannot touch, reach, or come and go, because the traces have been cut off. However, in the author, the one combined true form returns to its origin and enters the wisdom of the dharma realm. ‘Continuously increasing brightness means wisdom multiplying wisdom’ (运运增明言慧慧相乘) refers to wisdom constantly increasing, with wisdom interacting with wisdom. ‘Continuously meeting emptiness means vehicle after vehicle becoming extinction’ (运运会空言乘乘寂灭) refers to constantly meeting with emptiness, ultimately reaching extinction. ‘Moment after moment, forms disappear, speaking of blazing impermanence’ (念念泯相言炎炎无常) refers to each thought extinguishing appearances, indicating that all things are blazing and impermanent. Ancient legends say, ‘Wisdom abiding in form is called light’ (慧慧住相名光光), that is, wisdom staying in appearance is called light; ‘that extinguished appearance is called non-non’ (即彼灭相名无无), that is, that extinguished appearance is called non-non; ‘later and later arising appearance is called arising-arising’ (后后生相名生生), that is, the later arising appearance is called arising-arising. Although appearances change and flow, their nature does not arise or cease. Through the power of cultivation, one can transform the path of emptiness, abandon the previous inferiority, and turn to obtain the later superiority, constantly increasing. Originally it was inferior, so it is said ‘change-change’ (变变); originally there was no superiority, so it is said ‘transformation’ (转化); successively superior birth, so it is said ‘transformation-transformation’ (化化转转). Like this, when the later transforms the former, it is like the two ends of a scale maintaining balance at the same time. ‘Blazing one form’ (炎炎一相者) refers to the fact that although thoughts are different, they always maintain one form, which is no-form. ‘Birth and cessation at the same time’ (生灭一时者) refers to the fact that although birth and cessation are different, they merge into one thought. Next, it can be inferred that the three times of birth and cessation are also like this. ‘Already changed’ (已变者) is the past, ‘not yet changed’ (未变者) is the future, ‘changing’ (变者) is currently changing, which is the present. The three times exist simultaneously, so it is said to be change. It can also be understood as a kind of acceptance, because one thought merges everything. Acceptance refers to acceptance, because one thought merges everything. Sutra: ‘If a Buddha-son wholeheartedly attains liberation’ (若佛子至心解脱). Commentary: The third ‘deep mind within the deep mind’ (深心中深心者) is a summary of the chapter's outline, which is the mind of dedication, because the expectation is far-reaching. ‘The ultimate emptiness’ (第一义空者) is to mark the meaning of the sentence, that is, to illuminate the emptiness of what is universally calculated with wisdom. --------------------------------------------------------------------------------