English
English version: Appearance is illusory. For example, space has no definite form, yet it is called 'space.' Similarly, Dharmata (the true nature of all phenomena) has no definite form. It is called Dharmata because it breaks down the attachment to the appearance of phenomena; Dharmata is the same as non-self-nature. Why is this so? Because Dharmata is not in the past, not in the future, and not in the present; it arises only from the aggregation of various causes and conditions, hence it is called Dharmata, which is spoken of according to the understanding of sentient beings. The wise realize that non-self-nature is Dharmata; Dharmata is neither aggregation nor dispersion. In Dharmata, there is no appearance of Dharmata, neither more nor less. To facilitate the explanation of the essence of Dharmata, it is called 'nature'. If a practitioner truly understands the truth of Dharmata, they will realize non-self-nature. The Dharmata in these three realms has no distinguishing form. Because various causes and conditions come together, various phenomena are distinguished, hence it is said to be Dharmata, indicating that the absence of a definite self-nature is Dharmata. The wise do not perceive Dharmata by observing the appearance of Dharmata; Dharmata is the appearance of non-arising. Why is this so? Because there is no appearance in Dharmata. The wise understand that non-appearance is Dharmata; there is no distinguishing form in Dharmata. Because there is no appearance and no distinction, it is called Dharmata. There is no dwelling place in Dharmata; there is nowhere to go, no arising, no dwelling, no reliance. Dharmata is fundamentally unborn, and there is no one who is born in Dharmata. Why is this so? Because there is no self-nature in Dharmata. Moreover, Dharmata does not arise from aggregation; there is neither aggregation nor dispersion, neither creation nor determination, and this is called Dharmata. The Bodhisattva Mahasattva observes and chooses Dharmata in this way, that is, non-self-nature is Dharmata. Dhrtarashtra (name of a Lokapala)! What is it that the Bodhisattva Mahasattva observes and chooses regarding the nature of consciousness? The Bodhisattva Mahasattva thinks thus: 'The nature of non-arising is the nature of consciousness, the nature of non-determination is the nature of consciousness, the nature of consciousness has no root, no fixed law, because the nature of consciousness indicates the state of non-self-nature. Why is this so? Because in the nature of consciousness, the nature of consciousness is unattainable. This nature of consciousness is false and unreal, corresponding to delusion, with intention as the leader, recognizing various phenomena, hence it is called consciousness, which is spoken of in accordance with the understanding of ordinary people.' The wise and noble observe that non-nature is the nature of consciousness, and that falsity and unreality are the nature of consciousness. It is only to explain the law of cause and condition that intention is used as... --------------------------------------------------------------------------------
Chinese
首故，识诸缘合故，说为意识性，随众生所知故如是说。 “智者知非性是意识性，从众因缘生，忆想分别起，无有性相，即是第一义中无性相义。世俗法中为引导众生故，说是意识性，欲令众生知无性是意识性，但以小法坏离诸性故，说是意识性。何以故？圣人求之不可得，意识性不在意识性内，不在意识性外，不在中间，智者通达不合性是意识，意识不知意性，意性不知意识，但众因缘生，从颠倒起，以意为首，知于诸缘二事和合故，着虚妄故，从觉观起示众生识相故，说名意识性。是意识不在过去不在未来不在现在，是意识无所从来亦无所去无有住处，从本已来不生相。意识中无根本定法。何以故？是意识性相即是无二相，即是无相，是相不以二相故有，无所示性是意识性。 “智者通达意识性，是意识性，不在一切法中，无处无方，不与法若合若散。圣人通达不生相是意识性，是意识性无来无去无缘。何以故？第一义中意识性无缘，不可得不可示故。智者通达意识性，是不作是意识性，作者不可得故，无生是意识性，生相无所有故。 “持世！菩萨摩诃萨如是观择意识性。诸菩萨作是观时，观择欲界、色界、无色界，皆是无生性无所有性。云何为观？所谓欲界中无欲界，色界中无色界，无 现代汉语译本：最初，因为认识到诸缘和合的缘故，所以说这是意识的体性，随着众生所了解的而这样说。 ‘有智慧的人知道，体性并非意识的体性，而是从众多因缘所生，由忆想分别而起，没有自性。这在第一义谛中就是无自性的意义。在世俗法中，为了引导众生，才说这是意识，为了让众生知道无自性才是意识的体性，只是用微小的法来破除和分离各种体性，所以才说这是意识的体性。为什么呢？因为圣人寻求意识的体性而不可得，意识的体性不在意识的体性之内，不在意识的体性之外，也不在两者之间。有智慧的人通达不和合的体性就是意识，意识不能知晓意的体性，意的体性也不能知晓意识，只是由众多因缘所生，从颠倒妄想中产生，以意为首，知晓诸缘二事和合的缘故，执着于虚妄，从觉观而起，为了向众生显示识的相状，所以才说名为意识的体性。这意识不在过去，不在未来，也不在现在，这意识没有从哪里来，也没有到哪里去，没有住处，从本来就没有生起的相状。意识中没有根本的定法。为什么呢？因为这意识的体性就是无二的相，就是无相，这相不是因为二相而有，没有可以指示的体性，这就是意识的体性。 ‘有智慧的人通达意识的体性，这意识的体性，不在一切法中，没有处所，没有方位，不与法相合也不与法相离散。圣人通达不生之相就是意识的体性，这意识的体性没有来，没有去，没有缘。为什么呢？因为在第一义谛中，意识的体性没有缘，不可得，不可指示。有智慧的人通达意识的体性，是不作的意识体性，因为作者不可得；无生是意识的体性，因为生起的相状没有所有。 ‘持世（菩萨名）！菩萨摩诃萨就是这样观察和选择意识的体性。诸位菩萨在作这种观察时，观察欲界（desire realm）、色界（form realm）、无色界（formless realm），都是无生之性，无所有之性。什么是观察呢？就是说欲界中没有欲界，色界中没有色界，无色界中没有无色界。
English
English version: Initially, it is said to be the nature of consciousness because of the recognition of the aggregation of various conditions, and it is spoken of in this way according to what sentient beings know. 'The wise know that nature is not the nature of consciousness, but arises from numerous causes and conditions, originates from memory and discrimination, and has no inherent nature. This, in the ultimate truth, is the meaning of no inherent nature. In conventional truth, it is said to be consciousness in order to guide sentient beings, to let sentient beings know that no inherent nature is the nature of consciousness, but it is said to be the nature of consciousness by using small dharmas to break away from various natures. Why? Because sages seek the nature of consciousness and cannot find it; the nature of consciousness is not within the nature of consciousness, not outside the nature of consciousness, nor in between. The wise penetrate that non-aggregating nature is consciousness, consciousness does not know the nature of mind, and the nature of mind does not know consciousness, but it arises from numerous causes and conditions, arises from delusion, with mind as the leader, knowing that the two things of various conditions are in harmony, clinging to falsehood, arising from perception and observation, and showing sentient beings the appearance of consciousness, hence it is called the nature of consciousness. This consciousness is not in the past, not in the future, nor in the present; this consciousness has not come from anywhere, nor gone anywhere, has no dwelling place, and from the beginning has no arising appearance. There is no fundamental fixed dharma in consciousness. Why? Because the nature of this consciousness is the non-dual aspect, which is the no-aspect; this aspect does not exist because of the two aspects, and the non-indicated nature is the nature of consciousness.' 'The wise penetrate the nature of consciousness, and this nature of consciousness is not in all dharmas, has no place, has no direction, and neither unites nor separates from dharmas. Sages penetrate that the non-arising aspect is the nature of consciousness, and this nature of consciousness has no coming, no going, and no conditions. Why? Because in the ultimate truth, the nature of consciousness has no conditions, is unattainable, and cannot be indicated. The wise penetrate the nature of consciousness, which is the non-acting nature of consciousness, because the actor is unattainable; non-arising is the nature of consciousness, because the arising aspect has nothing.' 'Holder of the World (a Bodhisattva's name)! Bodhisattva-Mahasattvas thus observe and choose the nature of consciousness. When these Bodhisattvas make this observation, they observe that the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu) are all of non-arising nature and non-existent nature. What is observation? That is to say, there is no desire realm in the desire realm, no form realm in the form realm, and no formless realm in the formless realm.' --------------------------------------------------------------------------------
Chinese
色界中无无色界。以界示无界法，为取欲界相者示是欲界，为取色界相者示是色界，为取无色界相者示是无色界。以界寄说无界，如智者所知，无所有界是欲界、色界、无色界。智者不得欲界、色界、无色界，是三界皆无根本无有定法，从众缘起，是故智者知见无界是三界。此中无有界相，是三界皆虚妄合颠倒行。何以故？智者不得三界，不说三界，若过去若未来若现在。贤圣通达是三界虚妄无所有，无自性离诸法，但是颠倒起，为断众生颠倒故，知见三界故，如来分别说三界相，欲令众生知无界义故，说三界非以性相有，智者知见三界相是无界相。 “持世！菩萨摩诃萨如是观时，观众生性、我性即是虚空性、无所有性、无生性。何以故？众生性、我性、虚空性无别无异，如是诸性皆虚空出，但从众缘生故名之为性，此中决定无性相。何以故？虚空中无一定性相，是诸性相皆入虚空，是无所有义。譬如虚空无性，是法毕竟离相无所有相，一切诸性亦如是离性相，诸性中无性相，性相不在内不在外不在中间。性中无有性，性中不摄性，性不依止性，一切性无所依止，一切性不生。智者于诸性中，不得生性，不得灭性，不得住性，一切诸性，不生不起不住，从本已来不可得。智者不贪不着诸性假名，不受不念，是 现代汉语译本： **中无无**。以界显示无界之法，为执取欲界之相的人指示这就是欲界，为执取**之相的人指示这就是**，为执取无**之相的人指示这就是无**。以界来寄托说明无界，如智者所知，无所有界就是欲界、**、无**。智者不执着于欲界、**、无**，这三界都没有根本，没有一定的法则，都是从各种因缘而生起，因此智者知晓并见到无界就是三界。这里面没有界相，这三界都是虚妄的聚合，是颠倒的行为。为什么呢？智者不执着于三界，也不谈论三界，无论是过去、未来还是现在。贤圣通达这三界是虚妄的，没有实在的，没有自性，远离诸法，只是颠倒而生起，为了断除众生的颠倒，知晓并见到三界，所以如来分别解说三界的相，想要让众生明白无界的意义，所以说三界并非以其本性而存在，智者知晓并见到三界的相就是无界的相。 ‘持世（name of a Bodhisattva）！菩萨摩诃萨这样观察的时候，观察众生的本性、我的本性就是虚空的本性、无所有的本性、无生灭的本性。为什么呢？众生的本性、我的本性、虚空的本性没有区别，没有差异，这些本性都从虚空中显现，只是从各种因缘生起，所以称之为本性，这里面决定没有本性的相。为什么呢？虚空中没有一定的本性之相，这些本性之相都进入虚空，这就是无所有的意义。譬如虚空没有本性，这种法毕竟是远离相，是无所有的相，一切诸本性也像这样远离本性之相，诸本性中没有本性之相，本性之相不在内，不在外，不在中间。本性中没有本性，本性中不包含本性，本性不依赖于本性，一切本性没有所依赖之处，一切本性不生。智者在诸本性中，得不到生性，得不到灭性，得不到住性，一切诸本性，不生起，不停止，不住留，从根本以来就不可得。智者不贪恋不执着于诸本性的假名，不接受不思念，是’
English
English version: **There is no non-being in non-being.** Using realms to indicate the Dharma of no-realm, for those who grasp the appearance of the desire realm, it is shown that this is the desire realm; for those who grasp the appearance of **, it is shown that this is **; for those who grasp the appearance of no **, it is shown that this is no **. Using realms to describe no-realm, as known by the wise, the realm of nothingness is the desire realm, **, and no **. The wise do not grasp the desire realm, **, and no **. These three realms have no root and no fixed Dharma, arising from various conditions. Therefore, the wise know and see that no-realm is the three realms. There is no realm-appearance in this; the three realms are all false aggregates and inverted actions. Why? The wise do not grasp the three realms, nor do they speak of the three realms, whether past, future, or present. The wise and noble ones understand that these three realms are false, without substance, without self-nature, separate from all Dharmas, but arise from inversion. To cut off the inversions of sentient beings, knowing and seeing the three realms, the Tathagata (one of the titles of a Buddha) separately explains the appearances of the three realms, wanting to make sentient beings understand the meaning of no-realm, therefore speaking of the three realms not as having inherent nature. The wise know and see that the appearance of the three realms is the appearance of no-realm. ‘Holder of the World (name of a Bodhisattva)! When a Bodhisattva-Mahasattva (a great Bodhisattva) observes in this way, he observes that the nature of sentient beings and the nature of self are the nature of emptiness, the nature of nothingness, and the nature of non-arising. Why? The nature of sentient beings, the nature of self, and the nature of emptiness are not different, not distinct. These natures all arise from emptiness, but are named as nature because they arise from various conditions. There is definitely no nature-appearance in this. Why? There is no fixed nature-appearance in emptiness. These nature-appearances all enter emptiness, which is the meaning of nothingness. For example, emptiness has no nature. This Dharma is ultimately separate from appearance and is the appearance of nothingness. All natures are also like this, separate from nature-appearance. There is no nature-appearance in the natures; nature-appearance is not inside, not outside, not in between. There is no nature in nature; nature does not contain nature; nature does not rely on nature; all natures have nothing to rely on; all natures do not arise. In all natures, the wise do not obtain arising-nature, do not obtain ceasing-nature, do not obtain abiding-nature. All natures do not arise, do not stop, do not abide, and are unattainable from the beginning. The wise do not crave or cling to the false names of the natures, do not accept or think about them, is’ --------------------------------------------------------------------------------