English
English version: The reason, number, and name are the nature of eye consciousness (眼识, yǎnshì). The place where consciousness acts is the nature of eye consciousness, because this consciousness has no determined nature. It is said to have no determined characteristics, because it does not arise, shows illusion, can distinguish forms and appearances, and can show causes and conditions. 'The nature of eye consciousness that is spoken of, according to what sentient beings know, the Tathagata (如来, Rúlái) explains with skillful means, in order to break the unified appearance of combination.' Explaining the eighteen realms (十八性, shíbā xìng) is to show that consciousness has no determined characteristics, only when the eye is pure can it know forms and appearances, the combination of two dharmas (法, fǎ) is why the nature of eye consciousness is spoken of, to show the true nature of eye consciousness is why the nature of eye consciousness is spoken of. The nature of eye consciousness is to show the place where the eye acts, being able to recognize form is eye consciousness, the arising of mental karma (意业, yìyè) is the characteristic of eye consciousness, therefore it is called eye consciousness. 'The nature of the eye faculty (眼性, yǎnxìng), the nature of form (色性, sèxìng), the nature of eye consciousness, using these doors of nature, it is explained that the three things combine, in order to know the appearances of all conditions, which is to be apart from the meaning of all natures.' What is called the nature of the eye faculty, the nature of form, the nature of eye consciousness, having such a number, can enable sentient beings to enter the real path. Here, in reality, there is no nature of the eye faculty, nature of form, nature of eye consciousness, the Tathagatas explain this in order to know and see the appearances of all natures, explaining these natures with skillful means. If someone understands the skillful means of these natures, then they will know that the three natures have no nature. Why? Because there is no characteristic of no-nature in the natures, the characteristic in the natures cannot be obtained. The nature of the ear faculty (耳性, ěrxìng), the nature of sound (声性, shēngxìng), the nature of ear consciousness (耳识性, ěrshìxìng), the nature of the nose faculty (鼻性, bíxìng), the nature of smell (香性, xiāngxìng), the nature of nose consciousness (鼻识性, bíshìxìng), the nature of the tongue faculty (舌性, shéxìng), the nature of taste (味性, wèixìng), the nature of tongue consciousness (舌识性, shéshìxìng), the nature of the body faculty (身性, shēnxìng), the nature of touch (触性, chùxìng), the nature of body consciousness (身识性, shēnshìxìng), are all like this. 'Holder of the World (持世, Chíshì)! What is it that a Bodhisattva Mahasattva (菩萨摩诃萨, Púsà mó訶sà) observes and chooses regarding the nature of mind (意性, yìxìng)?' The Bodhisattva thinks like this: 'The nature of mind has no determination, fundamentally there is nothing, therefore in the nature of mind there is no nature of mind, the nature of no-determination is the nature of mind.' For example, various seeds are planted on the earth, due to the moisture of water, they receive the sun --------------------------------------------------------------------------------
Chinese
得风，渐渐芽出。芽不从种子出，种子亦不与芽和合，芽生则种子坏，种子不离芽，芽不离种子，芽中无种子。意性亦如是，能起意业故，示意识故，如种示芽，得名意性。离意性则无意，意性不能知意，假名字故说为意性。是意性不在意内、不在意外、不在中间，但以先业因缘故起，识是意业故，知所缘故，诸性名字合故，现在缘起故，数名意性，即是不决定意业相，即是众缘和合相。亦说意性从和合起，随众生所知，于第一义中无有意性。何以故？根本无所有故，无生是意性，生无所有故。意性即是世俗语，第一义中决定无意性，过去未来现在不可得。智者通达无性是意性。 “诸菩萨观择法性，无性是法性，法性无自性，自性不可得，无决定性是法性，法性根本不可得故，决定事亦不可得故。但为起颠倒众生虚妄结缚，有所知故，说言法性，欲令众生入无性故，故说是法性。何以故？法性中无法性相，是法性从众缘生，众缘生法即无自性，诸因缘中无有自性，诸因缘皆从众缘和合颠倒故相续而生。如来于此欲教化众生说是法性，以世俗语言示无性法，是法性不在内不在外不在中间，但令众生知见善不善法，以法性说离一切法相知见，毕竟空相故。说毕竟空即是法性。何以故？无所有是法性，法性中无决定 现代汉语译本 得了风，渐渐地发出新芽。新芽不是从种子中直接产生，种子也没有和新芽结合在一起。新芽生长出来，种子就坏掉了。种子没有离开新芽，新芽也没有离开种子，新芽中没有种子。意性（Manas-nature，意根的自性）也是如此，因为它能发起意业，显示意识，就像种子显示新芽一样，所以得名意性。离开意性就没有意，意性不能认知意，因为是假名安立，所以称为意性。这意性不在意之内，不在意之外，也不在中间，只是因为先前的业力因缘而生起。识是意业，因为它能认知所缘境，各种自性的名称合在一起，现在因缘生起，所以被数名为意性，这就是不决定的意业之相，也就是众缘和合之相。也可以说意性是从和合而生起，随着众生所知而变，但在第一义谛中，根本没有意性。为什么呢？因为根本上什么都没有，无生就是意性，因为生也是什么都没有。意性只是世俗的说法，在第一义谛中，决定没有意性，过去、未来、现在都不可得。有智慧的人通达无自性就是意性。 诸位菩萨观察选择法性（Dharma-nature，诸法的自性），无自性就是法性，法性没有自性，自性不可得，没有决定性就是法性，因为法性的根本不可得，所以决定之事也不可得。只是为了让生起颠倒的众生解除虚妄的束缚，有所知，所以才说有法，令众生进入无自性，所以才说是法性。为什么呢？因为法性中没有法性的相状，这法性是从众缘而生，众缘所生的法就没有自性，各种因缘中没有自性，各种因缘都是从众缘和合颠倒而相续生起。如来因此想要教化众生，所以说这是法性，用世俗的语言来显示无自性之法，这法性不在内，不在外，也不在中间，只是让众生知道善与不善之法，用法性来说明远离一切法相的知见，毕竟是空相。所以说毕竟空就是法性。为什么呢？因为无所有就是法性，法性中没有决定。
English
English version Having wind, gradually sprouts emerge. The sprout does not come from the seed, nor does the seed combine with the sprout. When the sprout grows, the seed decays. The seed does not leave the sprout, and the sprout does not leave the seed; there is no seed in the sprout. Manas-nature (意性, the nature of the mind-root) is also like this, because it can initiate mental karma, showing consciousness, just as a seed shows a sprout, hence it is named Manas-nature. Without Manas-nature, there is no mind; Manas-nature cannot know the mind, because it is established by a provisional name, therefore it is called Manas-nature. This Manas-nature is not within the mind, not outside the mind, nor in between, but arises due to past karmic causes and conditions. Consciousness is mental karma, because it can cognize the object of cognition. The names of various natures combine, and present conditions arise, therefore it is counted as Manas-nature, which is the aspect of undetermined mental karma, which is the aspect of the aggregation of various conditions. It can also be said that Manas-nature arises from aggregation, changing according to what sentient beings know, but in the ultimate truth, there is fundamentally no Manas-nature. Why? Because fundamentally there is nothing, non-arising is Manas-nature, because arising is also nothing. Manas-nature is merely a conventional term; in the ultimate truth, there is definitely no Manas-nature; the past, future, and present are unattainable. The wise understand that no-self-nature is Manas-nature. The Bodhisattvas observe and discern Dharma-nature (法性, the nature of all dharmas), no-self-nature is Dharma-nature, Dharma-nature has no self-nature, self-nature is unattainable, no determined nature is Dharma-nature, because the root of Dharma-nature is unattainable, therefore determined matters are also unattainable. It is only to liberate sentient beings who have arisen with inverted views from false bonds, so that they may have knowledge, that it is said there is Dharma, to lead sentient beings into no-self-nature, therefore it is said to be Dharma-nature. Why? Because there is no aspect of Dharma-nature in Dharma-nature. This Dharma-nature arises from various conditions, and the dharma that arises from various conditions has no self-nature. There is no self-nature in various causes and conditions; all causes and conditions arise continuously from the aggregation and inversion of various conditions. The Tathagata therefore wishes to teach sentient beings, so he says this is Dharma-nature, using conventional language to show the dharma of no-self-nature. This Dharma-nature is not within, not without, nor in between, but only to let sentient beings know the good and non-good dharmas, using Dharma-nature to explain the knowledge and vision that is apart from all dharma aspects, which is ultimately the aspect of emptiness. Therefore, it is said that ultimate emptiness is Dharma-nature. Why? Because non-existence is Dharma-nature, there is no determination in Dharma-nature. --------------------------------------------------------------------------------
Chinese
有相。譬如虚空无决定相而数名虚空，法性亦如是无决定相。破法相故说名法性，法性即是无性。何以故？是法性不在过去不在未来不在现在，但属众缘与缘合故，数名法性说名法性，如众生所知故。智者证知无性是法性，法性非合非散，法性中无法性相无多无少，以示性方便故，说法性名为性。 “若行者实通达是法性相，即知见无性，是三界法性中无分别相，众因缘和合故，分别诸法故，说是法性，示无决定性是法性。智者非以法性相故见法性，法性是无生相。何以故？法性中无有相。智者通达无相是法性，法性中无分别相，无相无分别故说名法性。法性中无有住处，无处无起无住无依止，是法性从本已来不生故，是法性无有生者。何以故？法性中无性故。又法性不以合故有，无合无散，无作无决定，名为法性。菩萨摩诃萨观择法性如是，所谓无性是法性。 “持世！何谓菩萨摩诃萨观择意识性？菩萨摩诃萨作是念：‘不生性是意识性，不决定性是意识性，意识性无根本，无有定法，以意识性示无性相。何以故？意识性中，意识性不可得，是意识性虚妄无所有，颠倒相应以意为首，识诸法故名为意识，随凡夫所行故，说意识性。’贤圣观知非性是意识性，虚妄无所有是意识性。但示因缘法故，以意为 现代汉语译本：有相是虚假的。譬如虚空没有决定的形状，但人们称之为虚空，法性（Dharmata，诸法的真实本性）也是如此，没有决定的形状。因为要破除对法相的执着，所以称之为法性，法性即是无自性。为什么这么说呢？因为法性不在过去、不在未来、也不在现在，只是因各种因缘聚合而产生，所以才称之为法性，这是根据众生的认知而说的。智者证悟到无自性就是法性，法性既不是聚合也不是分散，法性中没有法性的形状，不多也不少，为了方便说明法性的本质，所以才说法性名为‘性’。 如果修行者真正通达了法性的真相，就能知见无自性，这三界中的法性没有分别的形状，因为各种因缘和合，才分别出各种法，所以才说这是法性，表明没有决定的自性就是法性。智者不是通过观察法性的形状来认识法性，法性是无生之相。为什么这么说呢？因为法性中没有任何形状。智者通达无相就是法性，法性中没有分别的形状，因为无相无分别，所以称之为法性。法性中没有住处，无处可去，无从生起，无处可住，无所依止，法性从根本上来说就是不生的，法性没有生者。为什么这么说呢？因为法性中没有自性。而且法性不是通过聚合而产生的，既没有聚合也没有分散，没有造作也没有决定，这就被称为法性。菩萨摩诃萨就是这样观察和选择法性的，即无自性就是法性。 持世（Dhrtarashtra，护世天王的名字）！什么是菩萨摩诃萨观察和选择意识性呢？菩萨摩诃萨这样思考：‘不生性是意识性，不决定性是意识性，意识性没有根本，没有固定的法则，因为意识性表明了无自性的状态。为什么这么说呢？因为在意识性中，意识性是不可得的，这意识性是虚妄不实的，与颠倒相应，以意为首，识别各种法，所以称为意识，这是顺应凡夫的认知而说的。’贤圣之人观察到非自性就是意识性，虚妄不实就是意识性。只是为了说明因缘法，才以意为...