English
English version Named Buddha (Buddha). Sutra: With that wisdom eye and Dharmakaya (法身, body of the Dharma), these are the three causes of enlightenment. One who can know all dharmas (法, teachings) does so with undefiled wisdom, not the physical eye. Therefore, it is said 'eye,' and the Dharmakaya is listed to show the cause of the wisdom eye. Dharmakaya means pure wisdom and Suchness (真如, true thusness). Sutra: Able to see the Dharma (法, teachings) of those practicing towards Bodhi (菩提, enlightenment), those still learning, and those who have completed their learning. These four distinguish the object of perception. 'Able to see' means able to see with the wisdom eye and Dharmakaya. 'Practicing towards Bodhi' refers to the causes of the three types of Bodhi, namely the thirty-seven factors of enlightenment and the twelve divisions of teachings, etc. 'Those still learning' refers to those from the four preparatory stages up to the seventh stage. 'Those who have completed their learning' refers to the eighth stage. Question: Why are those who are neither still learning nor have completed their learning not mentioned? Answer: Those who are still learning and those who have completed their learning can already be known. How could those who are neither still learning nor have completed their learning not be known? Therefore, they are not listed. The sixth chapter of the General Summary Gate explains what is knowable. The text is divided into two: ultimate truth and conventional truth. The first is further divided into three: first, observing causes and conditions; second, observing the Dharma; and third, observing the Buddha. The first is further divided into two: a question and an answer. Sutra: How does one see causes and conditions? This is the initial question. Sutra: As the Buddha said, if one can see the Dharma of causes and conditions as constant, without lifespan, separate from lifespan, truly real, without error, without birth, without arising, without creation, without action, without obstruction, without boundary, tranquil, without fear, without seizure, and not having the characteristic of tranquility, that is it. This is the second answer. Observing causes and conditions with ultimate and conventional truth is to abandon the slanders of addition and subtraction. If one only observes causes and conditions with ultimate truth, one falls into nihilistic views and Nirvana (涅槃, liberation). If one only observes causes and conditions with conventional truth, one falls into addition. Observing with both doors avoids both slanders and remains in the middle way, so ignorance, action, etc., are like illusions, existing due to false causes and conditions. Although they exist, there is no birth in the three times, which is called ultimate truth. The Sutra says: 'No birth is real; all else is false.' Question: In ultimate truth, there is no speech. Why does this Sutra speak of constant, without lifespan, etc.? Answer: Those who say this are speaking conventionally to indicate all sentient beings. --------------------------------------------------------------------------------
Chinese
。于一切时具无生故。故名为常。此则显其于第一义三世一如无变异也。若如是者。与说有我无有差别。破此疑故。故言无寿。自性本非时我性故。言离寿者。无有一物与此差别。我人寿者。能动转故而此因缘。胜义之法。非如常我。横计有故。故言如实性。此则显其非横计也。何故此非横计。示此因故。故列无错谬性。此则显其无颠倒也。此现有生。何故言不生耶。为除此疑故。言无生。于第一义无有少法而生故也。故经云。从缘所生彼不生。此则名为无生法。虽现不生。于过去世不具生耶。舍此见故故言无起。过去之世亦如现在无所生故。虽自不生故无生无起。为自在等而不造作耶。为除此见故言无作。无有常因渐顿造作有相违故。此则离其无因不相似因也。虽非自在等作为因缘和合共相作故。此明有为。为除此见故言无为。以胜义观因及众缘不可得故。此因缘法虽于此处而无有生惑。于余处而则能生。为舍此见故言无障碍于一切法。而此空性无不遍故。是故此无生法于一切处而无所碍。此则显其往一切处也。若如是者。如上所说有德因缘。一切有情何故而不知耶。为除此疑故言无境界。能取所取无所有故。是故贪着能取所取诸有情等而不能知。虽然离诸戏论出世间智而能知见。有何胜益。而令修此胜义观耶。为 现代汉语译本：'于一切时具无生故。故名为常。'意思是说，在任何时候都具备不生不灭的性质，所以称之为‘常’。这表明在第一义谛的层面，过去、现在、未来三世如一，没有变化。 '若如是者。与说有我无有差别。'如果这样的话，和宣扬‘有我’就没有什么区别了。为了破除这种疑惑，所以说‘无寿’，因为自性本来就不是时间或‘我’的属性。 '言离寿者。无有一物与此差别。'所谓‘离寿’，是指没有任何事物与此（无寿）有所不同。‘我’、‘人’、‘寿’这些概念，都是能动能转的，而这（无寿）是胜义谛的法则，不像常‘我’那样，是横加计度的，所以说‘如实性’，表明它不是虚妄的计度。 '何故此非横计。示此因故。故列无错谬性。'为什么说它不是虚妄的计度呢？为了说明这个原因，所以列出‘无错谬性’，这表明它没有颠倒。 '此现有生。何故言不生耶。'既然现在显现有生，为什么又说‘不生’呢？为了消除这个疑惑，所以说‘无生’，因为在第一义谛的层面，没有任何事物产生。 所以经中说：‘从缘所生彼不生，此则名为无生法。’意思是说，从因缘和合而生的事物，其自性是不生的，这就被称为‘无生法’。虽然显现上不生，难道在过去世也不具备生吗？为了舍弃这种见解，所以说‘无起’，过去世也像现在一样，没有产生。 '虽自不生故无生无起。为自在等而不造作耶。'虽然自身不生，所以无生无起，难道是像自在天一样，不进行任何造作吗？为了消除这种见解，所以说‘无作’，因为它与常因渐顿造作的观念相违背。这也就避免了无因或不相似因的说法。 '此则离其无因不相似因也。虽非自在等作为因缘和合共相作故。此明有为。为除此见故言无为。'这也就避免了无因或不相似因的说法。虽然不是像自在天那样，而是因缘和合共同作用的结果，这说明了‘有为’的性质。为了消除这种见解，所以说‘无为’，因为以胜义谛的观点来看，因和众缘都是不可得的。 '此因缘法虽于此处而无有生惑。于余处而则能生。为舍此见故言无障碍于一切法。'这种因缘法虽然在此处没有产生迷惑，但在其他地方却可能产生。为了舍弃这种见解，所以说‘无障碍于一切法’，因为这种空性无处不在。 '而此空性无不遍故。是故此无生法于一切处而无所碍。此则显其往一切处也。'因为这种空性无处不在，所以这种无生法在任何地方都没有阻碍，这表明它可以到达任何地方。 '若如是者。如上所说有德因缘。一切有情何故而不知耶。'如果这样的话，像上面所说的具有功德的因缘，为什么一切有情都不知道呢？为了消除这种疑惑，所以说‘无境界’，因为能取和所取都是空无所有的。 '为除此疑故言无境界。能取所取无所有故。是故贪着能取所取诸有情等而不能知。'为了消除这种疑惑，所以说‘无境界’，因为能取和所取都是空无所有的。因此，贪着能取和所取的有情众生就无法了解。 '虽然离诸戏论出世间智而能知见。有何胜益。而令修此胜义观耶。'虽然远离各种戏论的出世间智慧能够了解和看见，但修习这种胜义观有什么殊胜的利益呢？为了...
English
English version: 'Because it is always without arising, therefore it is called constant.' This means that it possesses the nature of non-arising and non-ceasing at all times, hence it is called 'constant'. This shows that in the ultimate truth (Paramārtha), the three times—past, present, and future—are one and the same, without any change. 'If it is like this, there is no difference from saying there is a self.' If it is like this, there is no difference from proclaiming 'there is a self'. To dispel this doubt, it is said 'no life span' (anāyuṣ), because the self-nature is originally not an attribute of time or 'self'. 'Speaking of being apart from life span, there is nothing different from this.' The so-called 'apart from life span' means that there is nothing different from this (no life span). The concepts of 'self' (ātman), 'person' (pudgala), and 'life span' (jīva) are capable of movement and change, while this (no life span) is the law of ultimate truth, not like the constant 'self' that is falsely conceived. Therefore, it is said 'true nature' (yathābhūta), indicating that it is not a false conception. 'Why is this not a false conception? To show this reason, therefore, it is listed as having no error.' Why is it said that this is not a false conception? To show this reason, therefore, it is listed as having 'no error' (abhrāntatva), which indicates that it has no inversion. 'This appears to arise. Why is it said not to arise?' Since it appears to arise now, why is it said 'not to arise'? To eliminate this doubt, it is said 'no arising' (anutpāda), because in the ultimate truth, there is no dharma that arises. Therefore, the sutra says: 'What arises from conditions does not arise; this is called the dharma of no arising.' This means that what arises from the combination of conditions, its self-nature is non-arising, and this is called the 'dharma of no arising'. Although it appears not to arise, does it not possess arising in the past? To abandon this view, it is said 'no origination' (anabhinirvṛtti), because the past is like the present, without any arising. 'Although it does not arise by itself, hence no arising and no origination, is it not created by Īśvara (自在, the自在天, a Hindu god) and others?' Although it does not arise by itself, hence no arising and no origination, is it not created by Īśvara and others? To eliminate this view, it is said 'no creation' (akaraṇa), because it contradicts the idea of constant causes gradually or suddenly creating things. This also avoids the claim of no cause or dissimilar causes. 'This is apart from no cause and dissimilar causes. Although it is not created by Īśvara and others, it is created by the mutual action of causes and conditions coming together. This explains conditioned phenomena. To eliminate this view, it is said unconditioned.' This avoids the claim of no cause or dissimilar causes. Although it is not like Īśvara creating things, it is the result of causes and conditions coming together, which explains the nature of 'conditioned' (saṃskṛta). To eliminate this view, it is said 'unconditioned' (asaṃskṛta), because from the perspective of ultimate truth, causes and conditions are unobtainable. 'Although this dharma of conditions does not cause confusion here, it can cause arising elsewhere. To abandon this view, it is said unobstructed in all dharmas.' Although this dharma of conditions does not cause confusion here, it can cause arising elsewhere. To abandon this view, it is said 'unobstructed in all dharmas' (asarva-dharmāvaraṇa), because this emptiness is all-pervasive. 'Because this emptiness is all-pervasive, therefore this dharma of no arising is unobstructed everywhere. This shows that it goes everywhere.' Because this emptiness is all-pervasive, therefore this dharma of no arising is unobstructed everywhere, which shows that it can reach anywhere. 'If it is like this, like the meritorious causes and conditions mentioned above, why do all sentient beings not know it?' If it is like this, like the meritorious causes and conditions mentioned above, why do all sentient beings not know it? To eliminate this doubt, it is said 'no object' (anālambana), because the grasper and the grasped are empty and non-existent. 'To eliminate this doubt, it is said no object, because the grasper and the grasped are non-existent. Therefore, sentient beings who are attached to the grasper and the grasped cannot know it.' To eliminate this doubt, it is said 'no object' (anālambana), because the grasper (grāhaka) and the grasped (grāhya) are empty and non-existent. Therefore, sentient beings who are attached to the grasper and the grasped cannot understand it. 'Although the transcendental wisdom that is apart from all conceptual elaborations can know and see it, what superior benefit is there in cultivating this view of ultimate truth?' Although the transcendental wisdom (lokottara-jñāna) that is apart from all conceptual elaborations (prapañca) can know and see it, what superior benefit is there in cultivating this view of ultimate truth? To... --------------------------------------------------------------------------------