English
English version Having crossed the sea, how can one reach land by constantly staying in the raft? Since one has already crossed the sea, one should abandon the raft and walk on the land. Cultivation is also like this. This is called a follower, summarizing the answer to the direction of practice. If one can be free from thoughts, the previous practice has matured, and it is called 'attainment'. Temporarily gaining and then losing is called 'cultivation'. Completely abandoning thoughts is called 'attainment'. Question: If one is free from thoughts, is one a practitioner? Answer: One is the greatest practitioner, because understanding the truth means great practice. Therefore, the sutra says that the merit of a Shravaka (Śrāvaka, disciple) practicing for countless kalpas (kalpas, eons) is not as great as the merit of a Bodhisattva (Bodhisattva, enlightened being) in one moment of meditation. 'Called attainment', this is the concluding answer. The second part below explains the two meanings of emptiness and existence in Suchness (Tathātā, 真如). This part has three points: first, the general outline; second, the enumeration; and third, the separate explanations. Furthermore, Suchness, this has been said above, and it is called 'furthermore' because it is intended to be explained again. 'According to verbal distinctions', in terms of the essence of Suchness, one cannot separately say the two meanings of emptiness and existence. However, according to names and characteristics, one can talk about emptiness and existence. Therefore, it is said 'according to verbal distinctions'. 'There are two meanings', which refers to the two meanings of emptiness and existence. 'What are the two', the following enumerates and briefly explains. 'It is said that it can ultimately reveal reality', although the meaning of emptiness is complete emptiness, it is the essence of all dharmas (dharmas, phenomena), and there is no further defilement, so it is ultimately real. 'Because it has its own nature and is complete with undefiled qualities and virtues', this mind-essence constantly possesses all dharmas, pure and complete, just as the deluded mind possesses all the nature of afflictions. This mind-essence is also like this, possessing the nature of all Samadhi (Samadhi, meditation), wisdom, supernatural powers, liberation, Dharani (Dharani, mantras), and other virtues, so it is said to be not empty. 'What is meant by emptiness', the third part below explains separately, first explaining the emptiness gate, and then distinguishing non-emptiness. In the first part, there are three points: first, the general explanation of the emptiness essence; second, 'knowing Suchness below', extensively explaining its characteristics; and third, 'therefore it is said to be empty below', summarizing the content explained earlier. 'What is meant by emptiness' is clarifying the name. 'From the beginning, defiled dharmas are not corresponding', which precisely explains the emptiness essence. Because the truth has no form, it is not corresponding to defilement. Defilement is outside the truth, arising from delusion. From the perspective of Suchness, there is no delusion originally, so how can delusion be established to correspond to Suchness? Using delusion to treat Suchness, there is nothing like delusion. Because there is nothing like delusion, it is called emptiness. --------------------------------------------------------------------------------
Chinese
。非是理孤无也。何者是义。万法皆是总别无障碍。即是空体。此之真空。妄法不尔。以实成假。不得以假成实法也。故言染法不相应也。言谓离法差别相以无虚妄心故者。释其前中染法不相也。所以染法有其上下优劣差别不同。真法不尔。理无彼此。平等一味故名离也。寻本而言所以染法有差别者。以妄心故。所以真法无差别者。无妄心故。故言以无虚妄心念故也。显空体竟。自下第二明其空相。此中寻经本中有其六种。一者有无相对以辨空相。二者一异相对以辨。三者自他相对以辨。四者大小相对以辨。五者彼此相对以辨。六者就众生心念以辨空相。而此论文但有前二后一句耳。略无中三。何故尔者义例。以故论主不备。经中具有。此六句中前五之中具有五句。后一句者结排浅相。言当知真如自性者。欲寄相显故略显。言非有相是第一句。非如虚有故言非有。言非无者是第二句。非如独无故。此是二句题其所无。非同世间有无法也。然则何物非非有相是第三句。净法满足故。非非无相者是第四句。真如湛然故。此之二句显其所有。然则有无合相可取故是第五。非有无俱相。尔乃法相了显然矣。余后五句其相同尔。非一相者就实法门。非是令一一相。故名非一相。无守性故。如一常法万皆是常。万德之外无得常体。 现代汉语译本 并非是真理孤立无依。什么是‘义’呢？万法都是总体和个别的统一，没有障碍，这就是空性的本体。这种真空，虚妄之法不是这样，因为它是以真实成就虚假，不能以虚假成就真实之法。所以说染污之法不相应。‘谓离法差别相以无虚妄心故者’，解释了前面所说的染污之法不相应。染污之法有上下优劣的差别不同，而真法不是这样，真理没有彼此之分，平等一味，所以称为‘离’。追溯根本来说，染污之法有差别是因为有妄心，真法没有差别是因为没有妄心。所以说‘以无虚妄心念故也’。空体阐释完毕。下面第二部分阐明空相。经文原本中有六种：一者，有无相对以辨空相；二者，一异相对以辨；三者，自他相对以辨；四者，大小相对以辨；五者，彼此相对以辨；六者，就众生心念以辨空相。而这篇论文只有前两种和最后一句，省略了中间三种。为什么呢？因为义例的缘故，所以论主没有全部收录，而经中是具有的。这六句中，前五种具有五句，后一句是总结排除浅显的表相。‘言当知真如自性者’，想要借助表相来显现，所以简略地显现。‘言非有相’是第一句，不是像虚无那样存在，所以说‘非有’。‘言非无者’是第二句，不是像单独的空无，这是两句说明它所没有的，不是同世间所认为的有和无。那么，什么不是‘非有相’呢？是净法满足的缘故。‘非非无相者’是第四句，真如湛然的缘故。这两句显现了它所具有的。那么，有和无的合相可以执取吗？所以是第五句，‘非有无俱相’，这样法相就清楚地显现了。其余后五句的含义相同。‘非一相者’，就真实法门而言，不是使之成为单一的相，所以称为‘非一相’，因为没有固守的自性。如果一种常法是常，那么万法都是常，在万德之外没有可以获得常体的。
English
English version It is not that the principle is isolated and without support. What is ‘义’ (yì, righteousness/meaning)? All dharmas are a unity of the general and the specific, without obstruction, which is the essence of emptiness. This kind of true emptiness is not like false dharmas, because it uses the real to achieve the false, and cannot use the false to achieve the real dharma. Therefore, it is said that defiled dharmas are not corresponding. ‘言谓离法差别相以无虚妄心故者’ (yán wèi lí fǎ chābié xiāng yǐ wú xūwàng xīn gù zhě, saying that it is apart from the differentiated appearance of dharmas because of the absence of a deluded mind), explains the aforementioned non-correspondence of defiled dharmas. Defiled dharmas have different superior and inferior distinctions, but true dharmas are not like this. Truth has no distinction of self and other, it is equal and of one flavor, so it is called ‘离’ (lí, separation/detachment). Tracing back to the root, the reason why defiled dharmas have distinctions is because of the deluded mind, and the reason why true dharmas have no distinctions is because of the absence of the deluded mind. Therefore, it is said ‘以无虚妄心念故也’ (yǐ wú xūwàng xīn niàn gù yě, because of the absence of deluded thoughts). The explanation of the empty essence is complete. The second part below elucidates the empty characteristics. In the original sutra text, there are six types: first, using the relative existence and non-existence to distinguish the empty characteristics; second, using the relative oneness and difference to distinguish; third, using the relative self and other to distinguish; fourth, using the relative large and small to distinguish; fifth, using the relative this and that to distinguish; sixth, using the thoughts of sentient beings to distinguish the empty characteristics. However, this treatise only has the first two and the last sentence, omitting the middle three. Why? Because of the meaning and examples, so the author of the treatise did not include all of them, while the sutra has them. Among these six sentences, the first five have five sentences, and the last sentence is a summary to exclude superficial appearances. ‘言当知真如自性者’ (yán dāng zhī zhēnrú zìxìng zhě, saying that one should know the self-nature of Suchness), wanting to use appearances to reveal it, so it is briefly revealed. ‘言非有相’ (yán fēi yǒu xiāng, saying it is not the appearance of existence) is the first sentence, it is not like existing as emptiness, so it is said ‘非有’ (fēi yǒu, not existence). ‘言非无者’ (yán fēi wú zhě, saying it is not non-existence) is the second sentence, it is not like solitary nothingness, these are two sentences explaining what it does not have, it is not the same as the existence and non-existence that the world considers. Then, what is not ‘非有相’ (fēi yǒu xiāng, not the appearance of existence)? It is because the pure dharma is fulfilled. ‘非非无相者’ (fēi fēi wú xiāng zhě, saying it is not the appearance of non-non-existence) is the fourth sentence, because the True Thusness is serene. These two sentences reveal what it has. Then, can the combined appearance of existence and non-existence be grasped? So it is the fifth sentence, ‘非有无俱相’ (fēi yǒu wú jù xiāng, not the appearance of both existence and non-existence), in this way the characteristics of the dharma are clearly revealed. The meaning of the remaining five sentences is the same. ‘非一相者’ (fēi yī xiāng zhě, saying it is not one appearance), in terms of the true dharma gate, it is not to make it a single appearance, so it is called ‘非一相’ (fēi yī xiāng, not one appearance), because it does not have a fixed self-nature. If one constant dharma is constant, then all dharmas are constant, and there is no way to obtain a constant essence outside of all virtues. --------------------------------------------------------------------------------
Chinese
余皆亦尔。言非异相者非是别。故非异相也。万德皆是同一体。故非是别体异也。非非一者能无一性。而无不性。常义为言终日是常。非是乐义。余皆同尔。言非非异者常义乐义非一。故名非非异也。非一异相者是双遣也。言非自相者离相离性。言离相者犹如醍醐湛然满器。而无青黄赤白等相。亦如众生心识无大小长短等相。真法亦尔。故名离相也。言离性者无别守性。万法之外常体匹得。故名离性。故言非自相也。非他相者无生死相故。问曰。是互无耶。答。非是也。互无者就马中无牛。故名马空也。无他相者就真法中。寻推生死法相不可得故。故名为空。言非非自相者虽无别自相取万中不生灭义。以为常故。即是常相也。余皆同尔。非非他相者常对乐。非是常相故名非非他也。非自他俱相者双遣也。言非大相者就假实门。俗中假大实小总别异故。真法不尔。无有优劣差别之相。等同一味。又可。俗中以实成假。不得以假成实法也。真法不尔。于一常中俱有总别。揽乐成常。名之为总。还即是常成乐之义。名之为别。何以尔者以无常者不得成乐故。非总定大相别定小相也。非非大者恒总故也。非非小相者恒别故也。非非大小俱相者是双遣也。万法皆有总别之义。总别无障碍。是真法中真谛空也。问曰。妄法如一柱中 现代汉语译本：其余的也都是这样。说‘非异相’，意思不是不同的表象，所以才说‘非异相’。万德都是同一个本体，所以不是不同的个体。‘非非一’是指不能没有单一的性质，而又不是绝对的单一。‘常’的意义是指终日不变，不是快乐的意义。其余的都与此相同。说‘非非异’，是指常、乐的意义不是单一的，所以称为‘非非异’。‘非一异相’是双重否定。说‘非自相’，是指远离表象和性质。说‘离相’，就像醍醐盛满容器，清澈透明，没有青黄赤白等颜色。也像众生的心识，没有大小长短等形状。真法也是这样，所以称为‘离相’。说‘离性’，是指没有各自固守的性质，在万法之外，常体可以比拟得到，所以称为‘离性’。所以说‘非自相’。‘非他相’是指没有生死之相。问：这是互相否定吗？答：不是的。互相否定是指在马中没有牛，所以说马是空的。‘无他相’是指在真法中，寻找推究生死法相是找不到的，所以称为空。说‘非非自相’，是指虽然没有特别的自相，但取万法中不生不灭的意义，作为常，这就是常相。其余的都与此相同。‘非非他相’，常与乐相对，不是常相，所以称为‘非非他’。‘非自他俱相’是双重否定。说‘非大相’，就假和实而言，世俗中假大实小，总体和个别不同，真法不是这样，没有优劣差别的表象，等同一种味道。又可以这样理解，世俗中用实来成就假，不能用假来成就实法。真法不是这样，在一个常中，同时具有总体和个别。包含快乐而成为常，称为总体。反过来，就是常成就快乐的意义，称为个别。为什么这样说呢？因为没有常，就不能成就快乐。不是总体就一定是大的表象，个别就一定是小的表象。‘非非大’是指恒常是总体。‘非非小相’是指恒常是个别。‘非非大小俱相’是双重否定。万法都有总体和个别的意义，总体和个别没有障碍，这是真法中的真谛空。问：妄法就像一根柱子中