Chinese
那么就是无所证义的平等性平等，如果无所证义的平等性平等，那么就是无所说义的平等性平等，如果无所说义的平等性平等，那么就是无所作义的平等性平等，如果无所作义的平等性平等，那么就是无所思义的平等性平等，如果无所思义的平等性平等，那么就是无所念义的平等性平等，如果无所念义的平等性平等，那么就是无所分别义的平等性平等，如果无所分别义的平等性平等，那么就是无所执义的平等性平等，如果无所执义的平等性平等，那么就是无所取义的平等性平等，如果无所取义的平等性平等，那么就是无所舍义的平等性平等，如果无所舍义的平等性平等，那么就是无所著义的平等性平等，如果无所著义的平等性平等，那么就是无所依义的平等性平等，如果无所依义的平等性平等，那么就是无所住义的平等性平等，如果无所住义的平等性平等，那么就是无所行义的平等性平等，如果无所行义的平等性平等，那么就是无所得义的平等性平等，如果无所得义的平等性平等，那么就是无所著义的平等性平等，如果无所著义的平等性平等，那么就是无所缚义的平等性平等，如果无所缚义的平等性平等，那么就是无所解义的平等性平等，如果无所解义的平等性平等，那么就是无所证义的平等性平等，如果无所证义的平等性平等，那么就是无所说义的平等性平等，如果无所说义的平等性平等，那么就是无所作义的平等性平等，如果无所作义的平等性平等，那么就是无所思义的平等性平等，如果无所思义的平等性平等，那么就是无所念义的平等性平等，如果无所念义的平等性平等，那么就是无所分别义的平等性平等，如果无所分别义的平等性平等，那么就是无所执义的平等性平等，如果无所执义的平等性平等，那么就是无所取义的平等性平等，如果无所取义的平等性平等，那么就是无所舍义的平等性平等，如果无所舍义的平等性平等，那么就是无所著义的平等性平等，如果无所著义的平等性平等，那么就是无所依义的平等性平等，如果无所依义的平等性平等，那么就是无所住义的平等性平等，如果无所住义的平等性平等，那么就是无所行义的平等性平等，如果无所行义的平等性平等，那么就是无所得义的平等性平等，如果无所得义的平等性平等，那么就是无所著义的平等性平等，如果无所著义的平等性平等，那么就是无所缚义的平等性平等，如果无所缚义的平等性平等，那么就是无所解义的平等性平等，如果无所解义的平等性平等，那么就是无所证义的平等性平等，如果无所证义的平等性平等，那么就是无所说义的平等性平等，如果无所说义的平等性平等，那么就是无所作义的平等性平等，如果无所作义的平等性平等，那么就是无所思义的平等性平等，如果无所思义的平等性平等，那么就是无所念义的平等性平等，如果无所念义的平等性平等，那么就是无所分别义的平等性平等，如果无所分别义的平等性平等，那么就是无所执义的平等性平等，如果无所执义的平等性平等，那么就是无所取义的平等性平等，如果无所取义的平等性平等，那么就是无所舍义的平等性平等，如果无所舍义的平等性平等，那么就是无所著义的平等性平等，如果无所著义的平等性平等，那么就是无所依义的平等性平等，如果无所依义的平等性平等，那么就是无所住义的平等性平等，如果无所住义的平等性平等，那么就是无所行义的平等性平等，如果无所行义的平等性平等，那么就是无所得义的平等性平等，如果无所得义的平等性平等，那么就是无所著义的平等性平等，如果无所著义的平等性平等，那么就是无所缚义的平等性平等，如果无所缚义的平等性平等，那么就是无所解义的平等性平等，如果无所解义的平等性平等，那么就是无所证义的平等性平等，如果无所证义的平等性平等，那么就是无所说义的平等性平等，如果无所说义的平等性平等，那么就是无所作义的平等性平等，如果无所作义的平等性平等，那么就是无所思义的平等性平等，如果无所思义的平等性平等，那么就是无所念义的平等性平等，如果无所念义的平等性平等，那么就是无所分别义的平等性平等，如果无所分别义的平等性平等，那么 -------------------------------------------------------------------------------- 空性义平等故即补特伽罗平等性平等，若补特伽罗平等故即法平等性平等，若法平等故即信解平等性平等，若信解平等彼觉了故即是菩提。 “妙吉祥！若于色平等性有著有碍者，即于眼有碍，以色及眼自性智无所碍故；若于诸见有著有碍者，即于身有碍，以诸见趣身中自性空智无所碍故；若于不深固作意有著有碍者，即于法光明有碍，以深固作意伺察诸法自性空智无所碍故；若于疑惑垢染有著有碍者，即于解脱有碍，以信解解脱如实之智无所碍故；若于懈怠垢染有著有碍者，即于现证坚固精进有碍，以如所说法觉了之性无所碍故；若于诸障有著有碍者，即于七觉支法有碍，以无障解脱智无所碍故。应知一切法自性清净，但由因缘和合而转。而诸菩萨当善了知一切法中染因、净因，若染因、若净因皆清净已即无所住，谓我所起及见所起是染因，入无我法忍辱是净因；我我所见是染因，于内寂静外无所行是净因；欲瞋害寻是染因，慈悲喜舍、入伺察法忍辱是净因；四颠倒是染因，四念处是净因；五盖是染因，五根是净因；六处是染因，六念是净因；七不正法是染因，七觉支法是净因；八邪法是染因，八正法是净因；九恼处是染因，九次第定是净因；十不善业道是染因，十善业道是净因。总要而言，一切不善作意皆 现代汉语译本：空性的意义是平等，因此补特伽罗（个体）的平等性也是平等；如果补特伽罗平等，那么法的平等性也是平等；如果法平等，那么信解的平等性也是平等；如果信解平等，那么觉悟就是菩提（觉悟）。 ‘妙吉祥（文殊菩萨）！如果对色的平等性有所执着和障碍，那么对眼也会有障碍，因为色和眼的自性智慧是无所障碍的；如果对各种见解有所执着和障碍，那么对身体也会有障碍，因为各种见解在身体中的自性空智慧是无所障碍的；如果对不深入的作意有所执着和障碍，那么对法光明也会有障碍，因为深入的作意观察诸法自性空的智慧是无所障碍的；如果对疑惑的垢染有所执着和障碍，那么对解脱也会有障碍，因为信解解脱如实的智慧是无所障碍的；如果对懈怠的垢染有所执着和障碍，那么对现证坚固精进也会有障碍，因为如所说法觉悟的自性是无所障碍的；如果对各种障碍有所执着和障碍，那么对七觉支法也会有障碍，因为无障碍解脱的智慧是无所障碍的。应该知道一切法的自性都是清净的，只是由因缘和合而运转。而诸菩萨应当善于了知一切法中的染污因和清净因，如果染污因和清净因都清净了，就无所执着，所谓我所生起和见解所生起是染污因，进入无我法忍辱是清净因；我与我所的见解是染污因，内心寂静外在无所行是清净因；欲、嗔、害的寻思是染污因，慈、悲、喜、舍、进入观察法的忍辱是清净因；四颠倒是染污因，四念处是清净因；五盖是染污因，五根是清净因；六处是染污因，六念是清净因；七不正法是染污因，七觉支法是清净因；八邪法是染污因，八正法是清净因；九恼处是染污因，九次第定是清净因；十不善业道是染污因，十善业道是清净因。总而言之，一切不善的作意都是’
English
English version: The meaning of emptiness is equality, therefore the equality of the pudgala (individual) is also equality; if the pudgala is equal, then the equality of the dharma is also equal; if the dharma is equal, then the equality of faith and understanding is also equal; if faith and understanding are equal, then enlightenment is bodhi (awakening). ‘Manjushri (Bodhisattva Manjushri)! If one is attached to and obstructed by the equality of form, then one is also obstructed by the eye, because the wisdom of the self-nature of form and eye is unobstructed; if one is attached to and obstructed by various views, then one is also obstructed by the body, because the wisdom of the self-nature of emptiness of various views in the body is unobstructed; if one is attached to and obstructed by non-profound intention, then one is also obstructed by the light of the dharma, because the wisdom of profound intention observing the self-nature of emptiness of all dharmas is unobstructed; if one is attached to and obstructed by the defilement of doubt, then one is also obstructed by liberation, because the wisdom of faith and understanding of liberation as it is is unobstructed; if one is attached to and obstructed by the defilement of laziness, then one is also obstructed by the present realization of firm diligence, because the self-nature of awakening as it is spoken is unobstructed; if one is attached to and obstructed by various obstacles, then one is also obstructed by the seven factors of enlightenment, because the wisdom of unobstructed liberation is unobstructed. It should be known that the self-nature of all dharmas is pure, but it operates due to the combination of causes and conditions. And all Bodhisattvas should be good at understanding the defiling causes and purifying causes in all dharmas, if both the defiling causes and purifying causes are purified, then there is no attachment, what is called the arising of 'I' and the arising of views are defiling causes, entering the forbearance of no-self dharma is a purifying cause; the view of 'I' and 'mine' is a defiling cause, inner stillness and no action externally is a purifying cause; desire, anger, and harmful thoughts are defiling causes, loving-kindness, compassion, joy, equanimity, and entering the forbearance of observing the dharma are purifying causes; the four inversions are defiling causes, the four foundations of mindfulness are purifying causes; the five hindrances are defiling causes, the five roots are purifying causes; the six sense bases are defiling causes, the six recollections are purifying causes; the seven unwholesome dharmas are defiling causes, the seven factors of enlightenment are purifying causes; the eight wrong dharmas are defiling causes, the eightfold noble path is purifying causes; the nine abodes of affliction are defiling causes, the nine successive abidings are purifying causes; the ten unwholesome paths of action are defiling causes, the ten wholesome paths of action are purifying causes. In short, all unwholesome intentions are’ --------------------------------------------------------------------------------
Chinese
是染因；一切善作意皆是净因。若染因、若净因，彼一切法自性皆空，无众生、无寿者、无养者、无补特伽罗、无主宰、无摄受、无所作，如幻无相内心寂静。若内寂静是即遍寂，若遍寂即自性，若法自性即无所得，若无所得即无依止，若无依止即如虚空。当知染、净彼一切法与虚空等，然彼虚空亦不坏法性。何以故？妙吉祥！是中无有少法可得若生若灭。” 妙吉祥白佛言：“世尊！若尔者，如来取证菩提，皆谓何乎？” 佛言：“妙吉祥！如来以无根本无住故得菩提。” 妙吉祥言：“何名根本？复何名住？” 佛言：“妙吉祥！有身为根本，依虚妄分别而住。诸佛如来以菩提平等故，即是一切法平等智，是故说名无根本、无住，如来以如是故现成正觉。妙吉祥！当知诸法寂静、近寂。何名寂静？何名近寂？内谓寂静、外谓近寂。何以故？以眼空故，我我所自性亦空，此名寂静；知眼空已，色无所取，此名近寂。以耳空故，我我所自性亦空，此名寂静；知耳空已，声无所取，此名近寂。以鼻空故，我我所自性亦空，此名寂静；知鼻空已，香无所取，此名近寂。以舌空故，我我所自性亦空，此名寂静；知舌空已，味无所取，此名近寂。以身空故，我我所自性亦空，此名寂静；知身空已，触 现代汉语译本：是染污的因；一切善的意念都是清净的因。无论是染污的因还是清净的因，它们一切法的自性都是空性的，没有众生、没有寿命、没有养育者、没有补特伽罗（人）、没有主宰、没有摄受、没有所作，如同幻象一样没有实在的相状，内心寂静。如果内心寂静，那就是普遍的寂静；如果普遍的寂静，那就是自性；如果法的自性，那就是无所得；如果无所得，那就是无所依止；如果无所依止，那就如同虚空。应当知道，染污和清净的一切法都与虚空相等，然而虚空也不会破坏法的本性。为什么呢？妙吉祥！这里没有丝毫的法可以得到，无论是生起还是灭去。 妙吉祥问佛说：‘世尊！如果是这样，那么如来证得菩提，又是指什么呢？’ 佛说：‘妙吉祥！如来因为没有根本、没有住处而得到菩提。’ 妙吉祥问：‘什么叫做根本？又什么叫做住处？’ 佛说：‘妙吉祥！有身体是根本，依靠虚妄的分别而住。诸佛如来因为菩提的平等性，就是一切法平等的智慧，所以说没有根本、没有住处，如来因此而显现成就正觉。妙吉祥！应当知道，诸法是寂静的、接近寂静的。什么叫做寂静？什么叫做接近寂静？内在叫做寂静，外在叫做接近寂静。为什么呢？因为眼睛是空性的，我以及我所拥有的自性也是空性的，这叫做寂静；知道眼睛是空性之后，对于色法没有执取，这叫做接近寂静。因为耳朵是空性的，我以及我所拥有的自性也是空性的，这叫做寂静；知道耳朵是空性之后，对于声音没有执取，这叫做接近寂静。因为鼻子是空性的，我以及我所拥有的自性也是空性的，这叫做寂静；知道鼻子是空性之后，对于香气没有执取，这叫做接近寂静。因为舌头是空性的，我以及我所拥有的自性也是空性的，这叫做寂静；知道舌头是空性之后，对于味道没有执取，这叫做接近寂静。因为身体是空性的，我以及我所拥有的自性也是空性的，这叫做寂静；知道身体是空性之后，对于触感
English
English version: It is the cause of defilement; all wholesome intentions are the cause of purity. Whether it is the cause of defilement or the cause of purity, the self-nature of all those dharmas is empty, without sentient beings, without life span, without nurturers, without pudgalas (persons), without masters, without receivers, without actions, like illusions without real forms, the mind is tranquil. If the mind is tranquil, then it is universal tranquility; if it is universal tranquility, then it is self-nature; if it is the self-nature of dharma, then it is without attainment; if it is without attainment, then it is without reliance; if it is without reliance, then it is like space. It should be known that all dharmas of defilement and purity are equal to space, yet space does not destroy the nature of dharma. Why is that? Manjushri! There is not a single dharma to be attained, whether it arises or ceases. Manjushri said to the Buddha: 'World Honored One! If that is so, then what does the Tathagata's attainment of Bodhi refer to?' The Buddha said: 'Manjushri! The Tathagata attains Bodhi because there is no root and no dwelling place.' Manjushri asked: 'What is called root? And what is called dwelling place?' The Buddha said: 'Manjushri! Having a body is the root, and dwelling is based on false discriminations. The Buddhas and Tathagatas, because of the equality of Bodhi, which is the wisdom of equality of all dharmas, are said to have no root and no dwelling place. The Tathagata thus manifests the attainment of perfect enlightenment. Manjushri! It should be known that all dharmas are tranquil and near tranquility. What is called tranquility? What is called near tranquility? Inner is called tranquility, and outer is called near tranquility. Why is that? Because the eye is empty, the self and what belongs to the self are also empty, this is called tranquility; knowing that the eye is empty, there is no grasping of form, this is called near tranquility. Because the ear is empty, the self and what belongs to the self are also empty, this is called tranquility; knowing that the ear is empty, there is no grasping of sound, this is called near tranquility. Because the nose is empty, the self and what belongs to the self are also empty, this is called tranquility; knowing that the nose is empty, there is no grasping of smell, this is called near tranquility. Because the tongue is empty, the self and what belongs to the self are also empty, this is called tranquility; knowing that the tongue is empty, there is no grasping of taste, this is called near tranquility. Because the body is empty, the self and what belongs to the self are also empty, this is called tranquility; knowing that the body is empty, there is no grasping of touch --------------------------------------------------------------------------------