Chinese
因此，对于意识，要理解和认识到它是意识的界。这是因为，为了阐述因和缘的法，如果知道意识首先产生，那么由于众多因缘的聚合，所以才说它是意识的界。这也是为了随顺众生如何认识之后进行宣说，所以才这样说。智者们认为非界即是意识的界。这又是从众多因缘聚合和分别思量中产生的。凡是界没有相状的，那是胜义谛；胜义谛没有界的体性。为了在世俗谛中成熟众生，所以才说它是意识的界，这也是为了让众生们认识到无界即是意识的界。这也是为了通过哪怕是一点点的法也能摧毁界，并使之远离，所以才说它是意识的界。那为什么呢？因为圣者们不会认为意识的界存在于意识的界之内，或者存在于意识的界之外，或者存在于两者之间。智者们认为无合之界即是意识的界。意识的界不认识界，意识的界不认识意识的界。这又是从众多因缘聚合和颠倒中产生和出现的。由于意识首先产生，所以要知道它是从因和缘二者聚合中产生的。它又从对非真实的执着和分别中产生。为了向众生显示认识的相状，所以才说它是意识的界。意识不住于过去，不住于未来，不住于现在。意识不是从任何地方来，也没有到任何地方去，没有存在的处所，是本来不生的体性。意识没有被确定为初始事物的法。那为什么呢？因为意识的界没有两种相状，是无相的。那个相不是因为两种相状而存在，不可指示的自性就是意识的
English
Therefore, for consciousness, it is to be understood and recognized as the realm of consciousness. This is because, in order to explain the Dharma of cause and condition, if it is known that consciousness arises first, then because of the aggregation of many causes and conditions, it is said to be the realm of consciousness. This is also said in order to follow and proclaim how sentient beings know. The wise ones consider that which is not a realm is the realm of consciousness. This again arises from the aggregation of many causes and conditions and from conceptual thought. Whatever realm has no characteristics is the ultimate truth; the ultimate truth has no nature of realm. In order to ripen sentient beings in the conventional truth, it is said to be the realm of consciousness, and this is also to make sentient beings recognize that the absence of realm is the realm of consciousness. This is also said to be the realm of consciousness in order to destroy the realm even with a little bit of Dharma and to make it distant from it. Why is that? Because the noble ones do not think that the realm of consciousness exists within the realm of consciousness, or exists outside the realm of consciousness, or exists between the two. The wise ones consider the realm of non-aggregation to be the realm of consciousness. The realm of consciousness does not know the realm, and the realm of consciousness does not know the realm of consciousness. This again arises and originates from the aggregation of many causes and conditions and from inversion. Since consciousness arises first, it should be known that it arises from the aggregation of both cause and condition. It also arises from attachment to the untrue and from conceptualization. In order to show the characteristics of cognition to sentient beings, it is said to be the realm of consciousness. Consciousness does not abide in the past, does not abide in the future, and does not abide in the present. Consciousness does not come from anywhere, nor does it go anywhere, there is no place to abide, it is the nature of being unborn from the beginning. Consciousness has no Dharma that is determined as the initial thing. Why is that? Because the realm of consciousness has no two characteristics, it is without characteristics. That characteristic does not exist because of two characteristics, the un-demonstrable nature is the consciousness of
Chinese
是了知的界。智者们如是了知并通达意之识界后，意之识界不住于一切法，不住于境，不住于方，了知与一切法非一亦非异。圣者们了知未生即是意之识界。意之识界无来无去，亦无所缘。何以故？于胜义谛中，意之识界不可缘，无所缘，不可示。智者们了知于意之识界无所缘之故，无为即是意之识界。于意之识界无生之相故，通达且了知为未生。世间依怙菩萨摩诃萨们如是分别且了知意之识界。菩萨们如是了知时，于欲界、色界、无色界，分别且了知为未生性及一无所有性。如何了知？如是，于欲界无欲界，于色界无色界，于无色界无无色界，以界示无界之法，故于乐于入欲界者示欲界，于乐于入色界者示色界，于乐于入无色界者示无色界。界以示且言说无界。智者们了知一无所有之界即是欲界、色界、无色界。智者们于欲界、色界、无色界不缘。三界亦无实有之决定法，了知由众多因缘所生，是故智者们了知无界即是三界。于彼无界，然三界皆以非真实之颠倒行。何以故？智者们于三界中
English
is the realm of knowing. Wise individuals, having thus understood and comprehended the realm of consciousness of mind, that realm of consciousness of mind does not abide in all dharmas, does not abide in objects, does not abide in directions, and they understand that it is neither one with nor different from all dharmas. The noble ones understand the unarisen itself as the realm of consciousness of mind. The realm of consciousness of mind has no coming and no going, and has no object of focus. Why is that? Because in the ultimate truth, the realm of consciousness of mind is not focused upon, has no object of focus, and cannot be shown. Wise individuals, because there is no object of focus in the activity of the realm of consciousness of mind, understand the unmade as the realm of consciousness of mind. Because there is no mark of arising in the realm of consciousness of mind, it is comprehended and understood as unborn. Worldly lords, Bodhisattvas, great beings, thus discriminate and understand the realm of consciousness of mind. When Bodhisattvas understand in this way, they discriminate and understand the realm of desire, the realm of form, and the realm of formlessness as unbornness itself and as utter nothingness itself. How do they understand? Like this: in the realm of desire, there is no realm of desire; in the realm of form, there is no realm of form; in the realm of formlessness, there is no realm of formlessness. Because a realm shows the dharma of no realm, therefore, to those who delight in entering the realm of desire, the realm of desire is shown; to those who delight in entering the realm of form, the realm of form is shown; to those who delight in entering the realm of formlessness, the realm of formlessness is shown. A realm indicates and speaks of no realm. Wise individuals know the realm of nothingness as the realm of desire, the realm of form, and the realm of formlessness. Wise individuals do not focus on the realm of desire, the realm of form, and the realm of formlessness. The three realms also have no definite dharma of non-existence, and knowing that they arise from many causes and conditions, therefore, wise individuals know the three realms as no realm. In that no realm, all three realms proceed with perverted, untrue ways. Why is that? Wise individuals in the three realms
Tibetan
མི་དམིགས་པས། ཁམས་གསུམ་ལ་འདས་པ་དང་། མ་འོངས་པ་དང་། ད་ལྟར་གྱིར་མི་དམིགས་མི་བརྗོད་དོ། །འཕགས་པ་རྣམས་ཀྱིས་ནི་ཁམས་གསུམ་ལ་ཡང་དག་པ་མ་ཡིན་པ་དང་། ཅི་ཡང་མེད་པར་རང་བཞིན་མེད་པ། ཆོས་རྣམས་དང་བྲལ་བ། ཕྱིན་ཅི་ལོག་ལས་བྱང་བར་རྟོགས་ཏེ། སྐྱེ་བོ་མང་པོའི་ཕྱིན་ཅི་ལོག་ཡོངས་སུ་ གཅད་པའི་ཕྱིར། ཁམས་གསུམ་ཤེས་ཤིང་མཐོང་བར་བྱ་བའི་ཕྱིར་དེ་བཞིན་གཤེགས་པས་རྣམ་པར་ཕྱེ་སྟེ་གསུངས་སོ། །ཁམས་གསུམ་གྱི་དངོས་པོ་བསྟན་པ་ཡང་སེམས་ཅན་དག་ཁམས་མེད་པའི་དོན་ཤེས་པར་བྱ་བའི་ཕྱིར་ཁམས་གསུམ་གསུངས་ཏེ་ཁམས་ཀྱི་དངོས་པོར་མ་ཡིན་ནོ། །མཁས་པ་དག་ནི་ཁམས་གསུམ་ནི་ཁམས་མེད་པར་ཤེས་ཤིང་རྟོགས་སོ། །འཇིག་རྟེན་འཛིན་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་རྣམས་དེ་ལྟར་རྟོག་པའི་ཚེ་སེམས་ཅན་གྱི་ཁམས་དང་བདག་གི་ཁམས་ནི་ནམ་མཁའི་ཁམས་ཏེ། ཆོས་ཀྱི་ཁམས་མེད་པ་དང་། ཅིའང་མེད་པའི་ཁམས་དང་། མ་སྐྱེས་པའི་ཁམས་སུ་རྟོགས་སོ། །དེ་ཅིའི་ཕྱིར་ཞེ་ན། སེམས་ཅན་གྱི་ཁམས་དང་། བདག་གི་ཁམས་དང་། ནམ་མཁའི་ཁམས་བྱེ་བྲག་མེད་དེ་ཐ་མི་དད་དོ། །ཁམས་ཀྱི་མཚན་ཉིད་དེ་དག་ཀྱང་ཡང་དག་པ་མ་ཡིན་པ་ལས་བྱུང་སྟེ། རྐྱེན་མང་པོ་ལས་སྐྱེས་པས་ཁམས་ཞེས་བྱ་སྟེ་དེ་ལ་ངེས་པའི་ཁམས་མེད་དོ། །དེ་ཅིའི་ཕྱིར་ཞེ་ན། ནམ་མཁའ་ལ་གཅིག་ཏུ་ངེས་པའི་ཁམས་མེད་དོ། །མཚན་ཉིད་དེ་དག་ཀྱང་ནམ་མཁའི་ཁམས་སུ་རྟོགས་པས་ཁམས་མེད་པའི་དོན་ཏོ། །འདི་ལྟ་སྟེ། ནམ་མཁའ་ལ་ཁམས་མེད་པ་བཞིན་དུ་ཆོས་ཀྱང་མཐར་མཚན་མ་དང་བྲལ་ཏེ་མེད་པའི་མཚན་ཉིད་དོ། །ཁམས་ཐམས་ཅད་ཀྱང་ཁམས་དང་བྲལ་བའོ། །ཁམས་ལ་ཁམས་མེད་དེ། ཁམས་ཞེས་བྱ་བ་ནང་ན་མི་གནས། ཕྱི་རོལ་ན་མི་གནས། གཉི་གའི་བར་ན་མི་གནས་ཏེ། ཁམས་ཀྱི་ནང་ན་ཁམས་མེད་དོ། །མེད་པ་ནི་མཚན་ཉིད་དུ་མ་བསྡུས་པ། ཁམས་ལ་མི་གནས་པའོ། །ཁམས་ཐམས་ཅད་ལ་གནས་མེད། ཁམས་ཐམས་ཅད་ནི་མ་སྐྱེས་པའོ། །མཁས་པ་དག་ནི་ཁམས་ཀྱི་རྣམས་ལ་ཁམས་སྐྱེ་བར་མི་དམིགས། ཁམས་ལ་འགོག་པར་མི་དམིགས། ཁམས་ལ་གནས་པར་མི་དམིགས་སོ། །ཁམས་ཐམས་ཅད་ནི་མ་སྐྱེས་པ། མ་བྱུང་བ། མི་གནས་པ། ཐོག་མ་ནས་དམིགས་སུ་མེད་པའོ། །མཁས་པ་དག་ནི་མིང་ཙམ་དུ་བཏགས་པའི་ཁམས་ལ་མི་ཆགས། ཆགས་པར་མི་བྱེད། མི་འཛིན། མི་ རྟོག་གོ །དེ་བས་ན་མཁས་པ་དག་ནི་ཁམས་ཐམས་ཅད་ལ་ཁམས་མ་སྐྱེས་པར་ཤེས་ཤིང་མཐོང་སྟེ། མ་སྐྱེས་པས་ན་འགོག་པ་མེད་དེ། དོན་དམ་པ་ལ་ཁམས་ཐམས་ཅད་དམིགས་སུ་མེད་དོ། །ཀུན་རྫོབ་ཏུ་ན་ཆོས་ཀྱི་ཁམ
Chinese
由于不可得，对于三界，过去、未来和现在都不可得，不可说。圣者们对于三界，证悟到非真实，一无所有，无自性，远离诸法，从颠倒中清净。为了断除众多生灵的颠倒，为了知晓和见到三界，如来分别开示。宣说三界的体性，也是为了让众生知晓无界之义，所以宣说了三界，并非是界的体性。智者们知晓和证悟三界是无界的。世间持菩萨摩诃萨们如此证悟时，证悟到众生的界和我的界是虚空的界，是无有法的界，是一无所有的界，是不生的界。那是什么缘故呢？因为众生的界和我的界与虚空的界没有差别，不是他体。那些界的体性也是从非真实中产生的，因为从众多因缘中产生，所以称为界，但那里面没有决定的界。那是什么缘故呢？因为虚空没有唯一决定的界。那些体性也证悟为虚空的界，所以是无界之义。例如，如同虚空没有界一样，法最终也远离相，是无有的体性。一切界也都是与界分离的。界中没有界，所谓的界，不在内，不在外，不在二者之间，界之内没有界。没有是不摄集体性，不住于界。一切界都没有住处，一切界都是不生的。智者们对于界的诸法，不观见界生，不观见界灭，不观见界住。一切界都是不生的，不出现的，不住的，从一开始就无所缘的。智者们对于仅仅是名称安立的界不贪著，不令贪著，不执取，不分别。因此，智者们知晓和见到一切界都是不生的界，因为不生，所以没有灭，在胜义谛中，一切界都是无所缘的。在世俗谛中，法的界
English
Because of non-apprehension, the three realms, past, future, and present, are not apprehended, not spoken of. The noble ones, regarding the three realms, realize that they are unreal, nonexistent, without self-nature, separate from all dharmas, and purified from perversion. In order to cut off the perversion of many beings, in order to know and see the three realms, the Thus-Gone One has separately taught them. The teaching of the nature of the three realms is also so that sentient beings may know the meaning of the absence of realms, therefore the three realms are taught, but they are not the nature of realms. The wise ones know and realize that the three realms are without realms. When the bodhisattvas, great beings, who hold the world, realize in this way, they realize that the realm of sentient beings and the realm of self are the realm of space, the realm without dharma, the realm of nothingness, and the realm of non-arising. Why is that? Because the realm of sentient beings, the realm of self, and the realm of space are without distinction, they are not different entities. Those characteristics of realms also arise from what is unreal, because they arise from many causes, therefore they are called realms, but there is no definite realm in them. Why is that? Because space has no single, definite realm. Those characteristics are also realized as the realm of space, therefore it is the meaning of no realm. For example, just as space has no realm, so too, dharma ultimately is separate from signs and is the nature of non-existence. All realms are also separate from realms. There is no realm in realm, the so-called realm does not abide within, does not abide without, does not abide between the two, there is no realm within realm. Non-existence is not the collection of characteristics, it does not abide in realm. All realms have no abiding place, all realms are unborn. The wise ones do not perceive the arising of realms in the dharmas of realms, they do not perceive the cessation of realms, they do not perceive the abiding of realms. All realms are unborn, unarisen, non-abiding, without object from the beginning. The wise ones do not cling to the realm that is merely a name, they do not cause clinging, they do not grasp, they do not discriminate. Therefore, the wise ones know and see that all realms are unborn realms, because they are unborn, there is no cessation, in ultimate truth, all realms are without object. In conventional truth, the realm of dharma