English
English version: There is no initial dwelling in wisdom that contemplates emptiness. If one speaks of 'existence,' it is correct according to the context of the initial dwelling, because within 'existence,' the attachment to 'form' is not completely eliminated, and there is also attachment to 'emptiness.' If one clings to the causes and conditions of 'emptiness,' then 'existence' will not disappear; if one eliminates attachment to 'emptiness,' then 'existence' will not exist either. The reason for this is that 'emptiness' and 'existence' are mutually dependent. If so, judging by dwelling in the two bonds (existence and emptiness) indicates the nature, seed, understanding, and practice, with the two understandings being above the initial dwelling. Another explanation is that existence without skillful means, existence with skillful means, wisdom with and without skillful means, are all the nature of the seed, whether there is assistance or not. If a Bodhisattva generates attachment in 'existence' and cannot eliminate attachment to 'form,' and later enters 'emptiness' and still generates attachment, why is this so? It is because there is no assistance from skillful means in 'existence.' If one can be unattached in 'existence,' then later entering 'emptiness' will also not generate attachment. Why is this so? It is because of the assistance of skillful means from the previous 'existence' that one is able to do so. The bondage of lacking wisdom and skillful means indicates that although this Bodhisattva dwells in 'emptiness,' their wisdom regarding 'emptiness' is not accomplished. Because they do not cease greed, it is said that they dwell in greed. Later, when they reach 'existence,' they do not have the assistance of this wisdom of 'emptiness,' and they generate attachment in 'existence,' binding the practitioner, so it is said to be the bondage of lacking wisdom and skillful means. The liberation of having wisdom and skillful means means that one can be unattached in 'emptiness,' cease greed, and later, when they reach 'existence,' they do not generate attachment and do not bind the practitioner, so it is said to be the liberation of having wisdom and skillful means. Here, saying that there is no wisdom of skillful means refers to those who have not eliminated attachment to 'form,' saying that there is no wisdom is also saying that there is existence, those who have not eliminated attachment to 'form,' observing the impermanence of the body and so on is inevitable. Although the name itself speaks of wisdom, because the skillful means do not yet have a purpose. Today, it is clear that observing 'emptiness' is wisdom, and observing 'existence' is skillful means. The body is not separate from illness, there is actually no illness outside the body, illness is not separate from the body, there is no body outside the illness. The illness is the body, neither new nor old, indicating that the body and illness are both 'empty.' The text says that a Bodhisattva with illness should subdue their mind in this way, subduing the mind in 'emptiness,' not dwelling in it, also sending the message that subduing is in the process, saying that always being in 'emptiness' is the same as a Śrāvaka (Hearer), so it is said not to be in it. Also, do not dwell in the unsubdued mind, which is different from ordinary people. Below, it is extensively explained that these two schools practice the Middle Way. Inconceivable Chapter. Where should one sit? Because the empty room gives rise to the above question, why is it empty? --------------------------------------------------------------------------------
Chinese
为除分别之见。令空得显。空理获利。于上圣益有由。寄心近事身子生念。因念呵之。言违而理顺。因其空旨下。诸天子发心即其事也。为法来也者。欲使移心在法。得明法相理是无求。遣其求着之情。身子知识难因床坐生念。意在求法。故言为法。不贪躯命者。不贪生死躯命。何况安躯命之处。夫求法者以下广释不贪求躯命意也。不应计有色乃至界入成就。由是求生死。非是真求之谓也。不应计有三界容身之处然后求法。又不应计三宝定实之性求学之处。亦不应念四谛。是定性空是所解之境。所以者何。以不得存有而求法者。何亦应所以不存三宝三界阴入界等。此所以者何尽释上六法。但文略不能具安也。若存定有无。即是戏论。与法相理乖。何名求法。凡言戏论者。躁动不定无所专执所论无当。若著有无即是戏心。随执心定必论在言。若尔何关于法。法名寂灭以下。还播上所存有名求法。法名寂灭者。冥谛理是寂灭之法。若谓五阴是生灭。是求生灭。非求寂灭真法。法名无染。若染于十二是求十二。非求无染之法。真法无行处。若存十八。是求行法。非求无行之法。法无取舍者。业感三界报身为取。背下生上为舍。下生亦然。若存三界。可取可舍。是求取舍之法。非真净无取舍之法。法无处所若存三宝是求处所之 现代汉语译本： 为了去除分别的见解，使空性得以显现，从而在空性的道理上获得利益，这样对于证悟圣果才会有所帮助。如果舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）心念专注于世俗之事而生起杂念，就应该呵斥这种念头，因为这种念头虽然在言语上没有违背佛法，但在道理上却与佛法相悖。正因为领悟了空性的旨意，诸天子才发起了菩提心，这正是他们所做的事情。所谓‘为法而来’，是指要使心专注于佛法，明白法相的道理是无所求的，从而去除追求执着的感情。舍利弗因为床座而生起杂念，是因为他心中想着求法，所以才说是‘为法’。‘不贪躯命’，是指不贪恋生死的躯体和性命，更何况是安身立命之处呢？下面将广泛地解释求法者不应贪求躯命的含义。不应该执着于色蕴（rūpa-skandha，构成物质存在的要素）、乃至十八界（dhātu，构成经验世界的要素）和十二入（āyatana，感觉的来源）的成就，因为这样是追求生死轮回，而不是真正地求法。不应该想着在三界（triloka，欲界、色界、无色界）中寻找容身之处然后才去求法。也不应该执着于三宝（triratna，佛、法、僧）的固定不变的性质，并以此作为求学的目标。也不应该认为四谛（catvāri-āryasatyāni，苦、集、灭、道）是固定不变的，空性是所要理解的境界。这是为什么呢？因为如果执着于实有而求法，那么为什么不执着于三宝、三界、五阴（pañca-skandha，构成个体存在的五种要素）、十二入、十八界等等呢？这个‘所以者何’，是为了解释上面所说的六种情况，只是文字简略，不能完全展开。如果执着于固定不变的有或无，那就是戏论，与法相的道理相违背，怎么能说是求法呢？凡是说戏论，就是指心神躁动不定，没有专一的执着，所说的内容没有依据。如果执着于有或无，那就是戏论之心。随着执着的心念而产生的必定是言论。如果是这样，那与佛法有什么关系呢？‘法名寂灭’以下，是针对上面所说的执着于实有之名而求法的情况进行驳斥。‘法名寂灭’，是指冥合真谛的道理是寂灭之法。如果认为五阴是生灭的，那就是求生灭，而不是求寂灭的真法。‘法名无染’，如果染着于十二因缘（dvādaśāṅga-pratītyasamutpāda，生命轮回的十二个环节），那就是求十二因缘，而不是求无染之法。真法没有行处，如果执着于十八界，那就是求有行之法，而不是求无行之法。法无取舍，业力感召三界果报之身是取，背离下界而生于上界是舍，从下界到上界也是如此。如果执着于三界，就可以取可以舍，那就是求取舍之法，而不是求真正清净无取舍之法。法无处所，如果执着于三宝，那就是求处所的
English
English version: It is to eliminate the views of differentiation, so that emptiness can be revealed, and thus benefit from the principle of emptiness, which will help in attaining the fruits of sainthood. If Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) focuses his mind on worldly matters and generates distracting thoughts, then such thoughts should be rebuked, because although these thoughts do not violate the Dharma in words, they contradict the Dharma in principle. It is because of understanding the essence of emptiness that the devas (heavenly beings) aroused Bodhicitta (the mind of enlightenment), which is exactly what they did. The so-called 'coming for the Dharma' means to focus the mind on the Dharma, to understand that the principle of Dharma characteristics is without seeking, thereby removing the emotions of pursuing attachment. Śāriputra generated distracting thoughts because of the seat, because he was thinking of seeking the Dharma in his heart, so it is said 'for the Dharma'. 'Not greedy for the body and life' means not being greedy for the body and life of birth and death, let alone the place to settle down? The following will broadly explain the meaning that those who seek the Dharma should not be greedy for the body and life. One should not be attached to the achievements of rūpa-skandha (the element that constitutes material existence), or even the eighteen dhātus (the elements that constitute the world of experience) and the twelve āyatanas (the sources of sensation), because this is pursuing the cycle of birth and death, not truly seeking the Dharma. One should not think of finding a place to live in the three realms (triloka, the desire realm, the form realm, and the formless realm) and then seek the Dharma. Nor should one be attached to the fixed nature of the Three Jewels (triratna, Buddha, Dharma, Sangha) and take this as the goal of learning. Nor should one think that the Four Noble Truths (catvāri-āryasatyāni, suffering, accumulation, cessation, path) are fixed, and that emptiness is the realm to be understood. Why is this? Because if one seeks the Dharma by clinging to existence, then why not cling to the Three Jewels, the three realms, the five skandhas (pañca-skandha, the five elements that constitute individual existence), the twelve āyatanas, the eighteen dhātus, and so on? This 'why is this' is to explain the six situations mentioned above, but the text is brief and cannot be fully expanded. If one clings to fixed existence or non-existence, that is idle talk, which is contrary to the principle of Dharma characteristics, how can it be said to be seeking the Dharma? All talk of idle talk refers to a restless and uncertain mind, without specific attachment, and what is said is unfounded. If one is attached to existence or non-existence, that is a mind of idle talk. What arises with the clinging mind is certainly speech. If so, what does that have to do with the Dharma? 'The Dharma is called quiescence' below refutes the situation of seeking the Dharma by clinging to the name of existence mentioned above. 'The Dharma is called quiescence' means that the principle of merging with the truth is the Dharma of quiescence. If one thinks that the five skandhas are arising and ceasing, then that is seeking arising and ceasing, not seeking the true Dharma of quiescence. 'The Dharma is called undefiled', if one is defiled by the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the twelve links of the cycle of life), then that is seeking the twelve links of dependent origination, not seeking the undefiled Dharma. The true Dharma has no place to go, if one is attached to the eighteen dhātus, then that is seeking the Dharma of action, not seeking the Dharma of no action. The Dharma has no taking or discarding, the body of karmic retribution in the three realms is taking, turning away from the lower realm and being born in the upper realm is discarding, and so on from the lower realm to the upper realm. If one is attached to the three realms, one can take and discard, that is seeking the Dharma of taking and discarding, not seeking the true pure Dharma of no taking and discarding. The Dharma has no place, if one is attached to the Three Jewels, that is seeking the place of --------------------------------------------------------------------------------
Chinese
法非真求无处所之法。法名无相若存苦是求苦相非求真法。法名无住。若存灭是住。是名求住。非求真谛无住之法。法无见闻觉知。若存道体。是见闻觉知。是名求道。非求真法。法名无为。若存集是有为。是名求集。非求真法。若求真法。于一切法应无所求。居士问文殊。何处国土有好上妙之坐者。上违身子为欲益物。五百天子得法眼净。是上违身子之意也。今顺文殊得显不思议之迹下天子发心。是顺益也。今取坐乃问文殊者。至欲彰文殊无方所迳事远静形入定妙坐自应本迹事彰。故言现神通力。正明维摩不思议大士之心。见法无定性。随心所成去来无阂。即是解脱妙智之能。降已以还。观迹不测其本。故曰不思议。坐既高广。内相合容。外不迫迮。亦是不思议之迹。当建立汝身与坐像等。明彼佛身长八万四千由旬坐亦如之。坐则四万二千由旬。故言如彼坐像。又言如彼坐者。借彼土菩萨之坐。何以得知。维摩借坐欲安大众。佛坐高广乃八万四千。是以知也。像者道彼佛坐像也 故言如坐像。由福薄感见而不从心用。言不能升。为灯王作礼乃可坐者。法身妙应致敬必浓 还藉此一福可为身用。身子睹大士所为妙出二乘。所以加叹。小室容大乃至四天。都为不思议也。有解脱以下。广明一切不思议事。成就四大转变迭 相容纳。或就形声时节皆不思议也。有众生应有七日寿命心乐久住。菩萨称其心愿演七日为一劫。应有一劫寿命。不乐久住。即促一劫为七日。皆未觉之者。大士所为已所不逮。如盲不瞩万像。嗟叹深矣。劝知发心习。大有可怖之理。自恨习小。为教所局。于大乘绝分。其犹败种。皆应号泣声振三千。声不必至三千。但求大涅槃悲叹情重。痛甚割肤应至三千。菩萨大欣庆。是己之分劝。若能发心得解不思议者。魔王外道不能加害。不列魔王者。上明魔所不加小。菩萨未能深解大士现为魔王乞士。逼试菩萨令其坚固。恐不识真伪。至欲安慰其怀也。此品中未科格。大判不过二种。从初至得法眼净。明第一义谛不思议。第二从尔时长者以下讫品。明世谛不思议也。 观众生品 观众生所以兴者。因前章末天子等发心即为菩萨必入生死施化。云何观前众生。见众生体性空寂假名故有正。以假名众生不定故可化令从正故。以观众生为名也。此品大判凡有二段。从始至立一切法。明观众生。二明大菩萨现为天女对身子论议广明不二之道。 初至云何观众生者。为小菩萨问答。言如幻师见幻识无实之甚。菩萨观众生空应如是。凡夫见水中月谓为实月。小菩萨应同大菩萨。智者知万法如水影之不实。诸句类尔。通 现代汉语译本： 能够相互容纳。或者就形、声、时间、节令来说，都是不可思议的。有众生本应有七日的寿命，但内心希望长久居住，菩萨就顺应他的心愿，将七日演变为一劫（kalpa，极长的时间单位）。有众生本应有一劫的寿命，但不喜欢长久居住，就将一劫缩短为七日。这些都是没有觉悟的人所不能理解的。大菩萨所做的事情，是他们所无法达到的。就像盲人无法看到万物的形象一样，只能感叹其深奥。劝勉人们了解发菩提心的修行，其中有令人感到恐惧的道理。自恨自己所学太少，被所学的教义所局限，在大乘佛法中没有份。这就像是坏掉的种子一样。都应该号啕大哭，声音震动三千大千世界。声音不一定真的要传到三千大千世界，只是为了追求大涅槃（Mahā-nirvāṇa，彻底的解脱）而悲叹，情意深重。痛苦得就像割掉自己的皮肤一样，应该传到三千大千世界，菩萨会非常高兴，因为这是他们应尽的劝导之责。如果能够发起菩提心，理解不可思议的道理，魔王和外道就不能加害。这里没有列出魔王，是因为前面已经说明了魔不能加害小菩萨。菩萨未能深刻理解，大菩萨会示现为魔王或乞丐，逼迫试探菩萨，使他们更加坚定。恐怕他们不能识别真假，所以想要安慰他们。这一品中没有科判格式，大致可以分为两种。从开始到获得法眼净（dharma-cakṣus-viśuddha，对佛法的清晰理解），说明第一义谛（paramārtha-satya，终极真理）的不可思议。第二部分从‘尔时长者’以下到本品结束，说明世谛（saṃvṛti-satya，相对真理）的不可思议。 观众生品 观察众生之所以兴起，是因为前一章末尾的天子等发起了菩提心，就必定会进入生死轮回去施展教化。要如何观察前面的众生呢？要看到众生的体性是空寂的，只是假名安立的，所以才会有正道。因为假名安立的众生是不确定的，所以可以教化他们，使他们走向正道。因此以‘观众生’为名。这一品大致可以分为两个部分。从开始到‘立一切法’，说明观察众生。第二部分说明大菩萨示现为天女，与舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著称）论议，广泛阐明不二之道。 从开始到‘云何观众生者’，是为小菩萨的问答。说就像幻术师看到幻象，知道它没有真实性一样，菩萨观察众生也应该这样。凡夫看到水中的月亮，以为是真的月亮。小菩萨应该像大菩萨一样。智者知道万法就像水中的影子一样不真实。这些句子都是类似的，可以融会贯通。