English
English version: 'Because fundamentally, there is nothing at all. This mind has no fixed law, because a fixed law cannot be obtained. This mind has no state of gathering or scattering, the past limit of this mind cannot be obtained, the future limit cannot be obtained, the middle limit cannot be obtained, this mind has no form and no one can see it, the mind cannot see itself, and does not know its own nature. It is only that ordinary people are in accordance with delusion, arising because of false conditions and the appearance of consciousness. This mind is empty, without self, without what belongs to self, it is impermanent, not firm, not solid, without the appearance of unchanging. 'Thinking in this way, one obtains the place of conforming to the thought of the mind. At that time, this person does not distinguish whether this is mind or non-mind, but is good at knowing that the mind has no appearance of arising, and understands that this mind has no nature of arising. Why? Because the mind has no definite nature, nor does it have a definite appearance. The wise understand that this mind has no arising and no appearance, and at that time, they truly observe the appearances of the mind's arising, gathering, ceasing, and extinguishing. When observing in this way, they do not obtain the appearance of the mind gathering, nor do they obtain the appearance of the mind extinguishing, and they no longer distinguish whether the mind is extinguished or not, but are able to obtain the true pure appearance of the mind. 'A Bodhisattva, relying on this pure mind, cannot be disturbed by defilements. Why? A Bodhisattva sees and knows the pure appearance of the mind, and also knows the pure appearance of the minds of sentient beings, thinking: 'Sentient beings are defiled because the mind is defiled, and sentient beings are pure because the mind is pure.' When thinking in this way, they do not obtain the appearance of the mind being defiled, nor do they obtain the appearance of the mind being pure, but only know that this mind is always in a pure appearance. Drdhamati (a Bodhisattva's name)! A Bodhisattva Mahasattva observes the mind in accordance with the mind in this way. 'Drdhamati (a Bodhisattva's name)! What is it called a Bodhisattva Mahasattva observing the Dharma in accordance with the Dharma? A Bodhisattva observes all Dharmas, not seeing them within, not seeing them without, not seeing them in the middle, and also not obtaining the Dharmas as being past, future, or present. They only know that the Dharmas arise from numerous conditions, arising from delusion, the Dharmas have no definite appearance, so-called these Dharmas belong to this person, the substance of the Dharmas has no Dharmas within the Dharmas, the Dharmas are not within the Dharmas, not without the Dharmas, not in the middle of the Dharmas. The Dharmas do not gather with the Dharmas nor do they scatter, all Dharmas have no root, no definite appearance. Because the Dharmas have nothing, they do not move or act, all Dharmas are like empty space, having nothing. All Dharmas are false and deceptive like illusions, and illusions have nothing.' --------------------------------------------------------------------------------
Chinese
法常净相，俱不污故。一切法是不受相，诸受无所有故。一切法如梦，梦性无所有故。一切法无形，形无所有故。一切法如像，性常无故。一切法无名无相，名相无所有故。一切法如响，虚妄所作无所有故。一切法无性，性不可得故。一切法如焰，知无所有故。 “菩萨如是观一切法时，不见诸法若一相若异相，亦不见法与法若合若散，亦不见法依止于法。如是观时，见一切法无所从来，亦不见一切法住处。何以故？一切法无住无依无起，一切法无住处，住处无所有故，住处不可得故。 “持世！诸法无有差别，一切法无分别相，从众生颠倒故有用。是诸法无处无方，智者得诸法非一相、非二相、非异相。何以故？持世！一切法不生不作不起，无能作者，一切法离根本，一切法无自性，过诸性故。一切法无归处，诸归处无所有故。如是观诸法，善知诸法无我无人，观择诸法性空。是诸法皆空，性自空故。诸法无相，不见相故，于诸法中不起愿。即时观择一切法无生，作是念：‘此中实无有法若生若灭。’如是观时心住一处，尔时便得通达一切法无生，亦知见一切法集尽灭，亦能入一切法离相离性。何以故？持世！一切法无决定性，智者通达诸法无相离相。 “持世！菩萨摩诃萨顺法观法。如是观者 现代汉语译本：法是常住不变和清净的，因此不会被污染。一切法是不接受任何表象的，因为所有的感受都是空无所有的。一切法都像梦一样，因为梦的本质是空无所有的。一切法没有固定的形状，因为形状本身是空无所有的。一切法都像幻象，其自性常常是虚无的。一切法没有名称和表象，因为名称和表象都是空无所有的。一切法都像回声，是虚妄所产生的，因此是空无所有的。一切法没有自性，因为自性是不可获得的。一切法都像火焰，明白其本质是空无所有的。 ‘菩萨这样观察一切法的时候，不会看到诸法是一个样子还是不同的样子，也不会看到法与法之间是结合还是分离，也不会看到法依赖于其他的法。这样观察的时候，会看到一切法没有从哪里来，也看不到一切法的住处。为什么呢？因为一切法没有住处，没有依赖，没有生起，一切法没有固定的住处，住处本身是空无所有的，住处是不可获得的。’ ‘持世（菩萨名）！诸法没有差别，一切法没有分别的表象，因为众生的颠倒妄想才有了作用。这些法没有固定的处所和方向，有智慧的人会明白诸法不是单一的表象，也不是两种表象，也不是不同的表象。为什么呢？持世！一切法不生不灭，没有能动作者，一切法脱离了根本，一切法没有自性，超越了所有的自性。一切法没有归宿之处，因为所有的归宿之处都是空无所有的。这样观察诸法，就能很好地明白诸法无我无人，观察选择诸法性空。这些法都是空性的，因为其自性本就是空的。诸法没有表象，因为看不到任何表象，因此对于诸法不起任何愿望。立即观察选择一切法无生，这样想：‘这里面实际上没有任何法是生起或者灭亡的。’这样观察的时候，心就能安住于一处，那时就能通达一切法无生，也能知见一切法集尽灭，也能进入一切法离相离性的境界。为什么呢？持世！一切法没有决定的自性，有智慧的人能够通达诸法无相离相。 ‘持世！菩萨摩诃萨顺应佛法来观察诸法。这样观察的人’
English
English version: The Dharma is constant and pure, therefore it is not defiled. All Dharmas do not accept any appearance, because all feelings are empty and without anything. All Dharmas are like a dream, because the nature of a dream is empty and without anything. All Dharmas have no fixed form, because form itself is empty and without anything. All Dharmas are like illusions, their nature is often empty. All Dharmas have no name and appearance, because names and appearances are empty and without anything. All Dharmas are like echoes, produced by delusion, therefore they are empty and without anything. All Dharmas have no self-nature, because self-nature is unattainable. All Dharmas are like flames, knowing that their essence is empty and without anything. 'When a Bodhisattva observes all Dharmas in this way, they do not see whether the Dharmas are of one form or different forms, nor do they see whether the Dharmas are combined or separated, nor do they see the Dharma relying on other Dharmas. When observing in this way, they will see that all Dharmas do not come from anywhere, and they will not see the dwelling place of all Dharmas. Why? Because all Dharmas have no dwelling place, no reliance, no arising, all Dharmas have no fixed dwelling place, the dwelling place itself is empty and without anything, the dwelling place is unattainable.' 'Holder of the World (a Bodhisattva's name)! There is no difference between Dharmas, all Dharmas have no distinguishing appearance, it is because of the delusion of sentient beings that they have function. These Dharmas have no fixed place or direction, wise people will understand that Dharmas are not a single appearance, nor two appearances, nor different appearances. Why? Holder of the World! All Dharmas are not born and do not perish, there is no agent, all Dharmas are separated from the root, all Dharmas have no self-nature, surpassing all self-natures. All Dharmas have no place to return to, because all places of return are empty and without anything. Observing Dharmas in this way, one can understand well that Dharmas are without self and without person, observing and choosing Dharmas to be empty in nature. These Dharmas are all empty, because their nature is inherently empty. Dharmas have no appearance, because no appearance can be seen, therefore no desires arise for Dharmas. Immediately observe and choose all Dharmas to be unborn, thinking: 'There is actually no Dharma here that is born or perishes.' When observing in this way, the mind can dwell in one place, then one can understand that all Dharmas are unborn, and also know and see that all Dharmas are assembled, exhausted, and extinguished, and also enter the realm of all Dharmas being without appearance and without nature. Why? Holder of the World! All Dharmas have no determined self-nature, wise people can understand that Dharmas are without appearance and separated from appearance.' 'Holder of the World! A Bodhisattva Mahasattva observes Dharmas in accordance with the Dharma. One who observes in this way' --------------------------------------------------------------------------------
Chinese
，于法无所得无所受，于法不为生不为住不为灭故行，而见一切法尽灭相寂灭相。 “持世！是名菩萨摩诃萨善观四念处。何故说名念处？念处者，即是一切法无处，无起处无所有处，能如是入一切法则念不乱，名为念处。又念处，是一切法不住不生不取，如实知见处，名为念处。 持世经五根品第七 “持世！何谓菩萨摩诃萨善知诸根？菩萨摩诃萨正观出世间五根。何等五？所谓信根、精进根、念根、定根、慧根。菩萨修习五根时，信一切法皆从众因缘生，颠倒所起虚妄缘合，似如火轮又如梦性。信一切法无常苦不净无我，如病如疮无有坚牢，虚伪不实败坏之相。又信一切法虚妄无所有，犹如空拳如虹杂色诳于小儿，忆想分别假借而有，无有本体无一定法。又信一切法，非过去非未来非现在，信一切法无所从来亦无所去，信一切法空无相无作，信一切法无生无作无起无相离诸相，而信持戒清净，禅定清净，智慧清净，解脱清净，解脱知见清净。 “菩萨如是成就信根得不退转，以信为首故能信持戒。是信常不退不失，成就不退法安住不动，信中常随业果报成就信人，断一切邪见，不离法求师，但以诸佛为师，常随诸法实相，知僧行正道，住清净戒成就忍辱，得如是不动不坏信，增上信故， 于法无所得无所受，于法不为生不为住不为灭故行，而见一切法尽灭相寂灭相。 ‘持世（Bodhisattva's name）！这名为菩萨摩诃萨善于观察四念处。’为何称作念处？念处，即是一切法无处，无起处无所有处，能如是深入一切法，则念不乱，名为念处。又念处，是一切法不住不生不取，如实知见处，名为念处。 持世经五根品第七 ‘持世（Bodhisattva's name）！何谓菩萨摩诃萨善于了知诸根？菩萨摩诃萨正确地观察出世间的五根。’何等为五？所谓信根、精进根、念根、定根、慧根。菩萨修习五根时，相信一切法皆从众多因缘而生，由颠倒所引起的虚妄缘合，看起来像火轮，又如梦的性质。相信一切法是无常、苦、不净、无我的，像疾病像疮一样没有坚固，虚伪不实是败坏之相。又相信一切法虚妄没有实体，犹如空拳，像彩虹一样用杂色欺骗小孩，是忆想分别假借而有，没有本体没有一定的法则。又相信一切法，非过去非未来非现在，相信一切法无所从来也无所去，相信一切法是空无相无作，相信一切法无生无作无起无相远离诸相，而相信持戒清净，禅定清净，智慧清净，解脱清净，解脱知见清净。 ‘菩萨如是成就信根，得到不退转的境界，以信为首，所以能信守戒律。这种信心常常不退失，成就了不退转的法，安住不动摇。在信心中常常随顺业果报，成就信人，断除一切邪见，不离开佛法去寻求其他老师，只以诸佛为老师，常常随顺诸法实相，知道僧众行持正道，安住于清净的戒律，成就忍辱，得到这样不动不坏的信心，因为增上的信心，