CÓ VÀ KHÔNG

 

Chẳng có ai cả.

"Có thì có tận mảy may không thì cả thế gian này cũng không"

有空  

作有塵沙有，

為空一切空。

有空如水月，

勿著有空空。  

HỮU KHÔNG

Tác hữu trần sa hữu,
Vi không nhất thiết không.
Hữu, không như thuỷ nguyệt,
Vật trước hữu không không.

Từ Đạo Hạnh 

CÓ VÀ KHÔNG

Có thì có tự mảy may
Không thì cả thế gian này cũng không
Kìa xem bóng nguyệt lòng sông
Ai hay không có, có không là gì ?

Huyền Quang tam tổ dịch 

Có thì muôn sự có
Không thì tất cả không
Có, không trăng đáy nước
Đừng mắc có cùng không

Thích Thanh Từ dịch 

Dịch nghĩa

Bảo là “có”, thì nhỏ nhoi như hạt bụi cũng có
Bảo là “không”, thì tất cả (thế gian) đều không
“Có” và “không” như ánh trăng dưới nước
Đừng có bám hẳn vào cái “có” cũng đừng cho cái “không” là không.

道行禪師曰: 作有塵沙有 為空一切空 Tạc hữu trần sa hữu, Vi không nhất thiết không.

 Cẩn thưa: Lớn ắt thông trùm ra Tam giới Thu vào vừa lọt mũi kim khâu.

• Because the upper afflictions in the beginningless ignorance are so vast and numerous, it is said that it is the number of afflictions crossing the Ganges River sands , and therefore it is also referred to as dust and sand confusion. Because the ignorance of this kind of upper affliction is extremely subtle, extremely extensive, and extremely difficult to eradicate.
• All Bodhisattvas of the fifty-second ranks, before becoming Buddhas, cannot fully understand the reality of the Dharma Realm-the Tathagatagarbha, such as the mind and body . This is because although the mind and body of the eighth Alaya Consciousness of Reality Mind is pure, constant and unchanging, the ignorance contained in it is extremely fine, extremely numerous, and the number is infinite, so it is called the affliction as many as the sands of the Ganges River, so it is called dust and sand confusion. In the process of practicing Buddha Bodhi in the Three Vehicles Bodhi , the Bodhisattva needs to go through the practice of the three Asengzhi kalpas in order to finally eliminate the confusion in the known obstacles , that is, the dust and sand confusion, that is, to practice and realize all kinds. The subtle ignorance and afflictions that cross the Ganges River sands should be cut off from the wisdom above.
• Ignorant beings, sravakas, arhats who have liberated ignorance, and pratyekabuddhas are ignorant of the reality of the dharmadhatu—the Tathagatagarbas, such as the mind and body, so even if they can completely cut off all afflictions and obstacles of seeing, thinking, and confusing, they still have dust and dust. . ^[1]
• Compared with the affliction of ignorance , the affliction of ignorance belongs to the "lower affliction" in terms of the length of time required to fix it, the breadth and narrowness of the affliction, and the difficulty of eradicating it. , and the afflictions without beginning and ignorance are "upper afflictions". Among them, if there are afflictions about mind, afflictions about fruits, afflictions about concentration, afflictions about attainment, afflictions about stopping, afflictions about contemplation, afflictions about wisdom, ... infinite and countless afflictions, All because of the confusion about the Buddha land, it is also called dust and sand confusion.
• When you become a Buddha, the wisdom of all kinds of wisdom, that is, the full understanding of all the seeds contained in the Tathagatagarbha of the true heart, without the slightest ignorance, means that you have cut off the smallest ignorance that follows you . At this time, it can be said that the "dust and sand confusion" has been cut off. If there is still a shred of knowledge and hindrances to sleep with, he must not have become a Buddha; in other words, the bodhisattvas on the ground can only obtain the wisdom of the Tao , not the wisdom of all kinds. At the time of becoming a Buddha, the last sliver of the most subtle cognitive barriers is cut off, and the great perfect mirror wisdom and the accomplished wisdom appear before it, which is called all kinds of wisdom. ^[2]