English
The treatise states that the conceptual mental activity (saṃjñā-manaskāra), which is cultivated by the language of the perceived (grāhya) and the perceiver (grāhaka), is the basis (āśraya) for the distinctions of the perceived and the perceiver, because it is the cause for the appearance of something similar to dualistic perception (dvaya-grāha). Therefore, this mental activity is the conceptual mental activity cultivated by the thought of elaboration (prapañca-saṃjñā). One who truly knows this mental activity should know that they have no inverted view regarding mental activity. Regarding one who has no inverted view regarding the immovable (aniñjya), the verse says: ‘Regarding no inverted view of the immovable, it means knowing that things are not existent, nor non-existent like illusions, etc., because of the immovability of existence and non-existence.’ The treatise states that it has been said before that things (artha) are neither existent (asti) nor non-existent (nāsti), like illusions (māyā), etc., because they are neither existent nor non-existent. For example, when a magician creates various elephants and horses, etc., those elephants and horses, etc., are not truly existent, but the appearance of elephants and horses, etc., is not completely non-existent either, because confused consciousness manifests something similar to those elephants and horses, etc. Likewise, things do not have a definite, real nature like the perceived and the perceiver that appear, but they are not completely non-existent either, because confused consciousness manifests something similar to the perceived and the perceiver. The word ‘etc.’ indicates mirages (marīci), dreams (svapna), and reflections of the moon in water (udaka-candra), etc., which should be understood accordingly. Because one can truly observe that things are like illusions, etc., the mind does not waver or become scattered regarding the categories of existence and non-existence. One who truly knows this immovability should know that they have no inverted view regarding the immovable. Regarding one who has no inverted view regarding the two characteristics (dvaya-lakṣaṇa), it means having no inverted view regarding both the own-characteristic (sva-lakṣaṇa) and the common characteristic (sāmānya-lakṣaṇa). Regarding one who has no inverted view regarding the own-characteristic, the verse says: ‘Regarding no inverted view of the own-characteristic, it means knowing that all is merely name (nāma), free from all conceptualization (vikalpa), based on the own-characteristic in the ultimate sense (paramārtha).’ The treatise states that truly knowing that all eye and form (cakṣur-rūpa), and even mind and phenomena (mano-dharma), are merely name, this can counteract all conceptualization. One should know that this is having no inverted view regarding the own-characteristic. This is spoken of based on the own-characteristic in the ultimate sense (paramārtha-sva-lakṣaṇa). If based on the conventional (saṃvṛti), it is not merely name, because various distinct characteristics (viśeṣa-lakṣaṇa) can be apprehended. Regarding one who has no inverted view regarding the common characteristic, the verse says: ‘Because there is no single thing (dharma) apart from the true element of reality (bhūta-dharmadhātu), therefore, one who understands this has no inverted view regarding the common characteristic.’ The treatise states that because there is no single thing (dharma) that can be apart from selflessness of phenomena (dharma-nairātmya), therefore, the true element of reality (bhūta-dharmadhātu) encompasses the common characteristics of all phenomena. One who truly knows this common characteristic should know that they have no inverted view regarding the common characteristic. Regarding one who has no inverted view regarding defilement and purification (saṃkleśa-vyavadāna), the verse says: ‘Knowing inverted mental activity, unextinguished and’ -------------------------------------------------------------------------------- 已灭 于法界杂染 清净无颠倒
Chinese
论曰。若未断灭颠倒作意。尔时法界说为杂染。已断灭时说为清净。如实知见此染净者。如次是于染净无倒。于客无倒其相云何。颂曰。 知法界本性 清净如虚空 故染净非主 是于客无倒 论曰。法界本性净若虚空。由此应知。先染后净二差别相。是客非主。如实知见此客相者。应知是名于客无倒。于无怖无高俱无颠倒者。颂曰。 有情法无故 染净性俱无 知此无怖高 是于二无倒 论曰。有情及法俱非有故。彼染净性亦俱非有。以染净义俱不可得。故染净品无减无增。由此于中无怖无慢。如实知见无怖高者。应知是名于二无倒。 无倒行总义者。谓由文无倒。能正通达止观二相。由义无倒。能正通达诸颠倒相。由作意无倒。于倒因缘能正远离。由不动无倒。善取彼相。由自相无倒。修彼对治无分别道。由共相无倒能正通达本性清净。由染净无倒。了知未断及已断障。由客无倒。如实了知染净二相。由无怖无高二种无倒。诸障断灭得永出离。此十无倒如次安立。于彼十种金刚句中。何等名为十金刚句。谓有非有无颠倒。所依幻等喻无分别。本性清净杂染清净。虚空喻无减无增。为摄如是十金刚句有二。颂言。 应知有非 现代汉语译本 已灭 于法界（Dharmadhatu，一切法的总称）杂染，清净无颠倒。 论曰：如果未断灭颠倒作意（错误的思维方式），那么法界就被认为是杂染的。当断灭颠倒作意时，法界就被认为是清净的。如实地知见这种染与净的人，就是对于染净没有颠倒认知的人。对于客尘（Klesha，烦恼）没有颠倒的相状是怎样的呢？颂曰： 知法界本性，清净如虚空，故染净非主，是于客无倒。 论曰：法界的本性清净如同虚空。由此应该知道，先染后净这两种差别相，是客尘而非主体。如实地知见这种客尘之相的人，应该知道这被称为对于客尘没有颠倒认知。对于无怖（无所畏惧）无高（没有傲慢），都没有颠倒认知的人，颂曰： 有情（Sattva，众生）法无故，染净性俱无，知此无怖高，是于二无倒。 论曰：有情和法都是非实在的，因此它们的染净之性也都是非实在的。因为染和净的意义都不可得，所以染净的品类既不会减少也不会增加。因此，对于其中没有恐惧也没有傲慢。如实地知见没有恐惧和傲慢的人，应该知道这被称为对于二者没有颠倒认知。 无倒行总义是说：通过文字的无颠倒，能够正确通达止（Samatha，止息妄念）观（Vipassana，如实观察）二相。通过意义的无颠倒，能够正确通达各种颠倒之相。通过作意的无颠倒，对于颠倒的因缘能够正确地远离。通过不动的无颠倒，善巧地取舍那些相。通过自相的无颠倒，修习对治（Pratipaksha，对抗）的无分别道（Nirvikalpa-marga，没有分别念的道路）。通过共相的无颠倒，能够正确通达本性清净。通过染净的无颠倒，了解未断除和已断除的障碍。通过客尘的无颠倒，如实地了解染净二相。通过无怖和无高这两种无颠倒，各种障碍断灭，获得永远的解脱。这十种无颠倒依次安立。在那十种金刚句中，哪些被称为十金刚句呢？所谓有非有无颠倒，所依幻等喻无分别，本性清净杂染清净，虚空喻无减无增。为了摄取这十金刚句，有两句颂词说： 应知有非
English
English version Extinguished. In the Dharmadhatu (totality of all dharmas), defilement and purity are without inversion. Treatise says: If the inverted mental activity is not extinguished, then the Dharmadhatu is said to be defiled. When it is extinguished, it is said to be pure. Those who truly know and see this defilement and purity are without inversion regarding defilement and purity. What is the aspect of being without inversion regarding adventitious defilements (Klesha, afflictions)? The verse says: Knowing the fundamental nature of the Dharmadhatu, pure like space, therefore defilement and purity are not the master, this is being without inversion regarding adventitious defilements. Treatise says: The fundamental nature of the Dharmadhatu is pure like space. From this, it should be known that the two different aspects of first being defiled and then being pure are adventitious and not the master. Those who truly know and see this aspect of adventitious defilements should know that this is called being without inversion regarding adventitious defilements. For those who are without inversion regarding fearlessness (absence of fear) and absence of pride (absence of arrogance), the verse says: Because sentient beings (Sattva, beings) and dharmas do not exist, the nature of defilement and purity both do not exist. Knowing this fearlessness and absence of pride is being without inversion regarding the two. Treatise says: Because sentient beings and dharmas are both non-existent, their nature of defilement and purity is also non-existent. Because the meaning of defilement and purity are both unattainable, the categories of defilement and purity neither decrease nor increase. Therefore, there is no fear or arrogance in it. Those who truly know and see fearlessness and absence of pride should know that this is called being without inversion regarding the two. The general meaning of non-inverted practice is: through the non-inversion of words, one can correctly understand the two aspects of Samatha (calm abiding) and Vipassana (insight). Through the non-inversion of meaning, one can correctly understand the various aspects of inversion. Through the non-inversion of mental activity, one can correctly distance oneself from the causes of inversion. Through the non-inversion of immovability, one can skillfully adopt and abandon those aspects. Through the non-inversion of self-nature, one cultivates the non-conceptual path (Nirvikalpa-marga, path without discrimination) of counteraction (Pratipaksha, antidote). Through the non-inversion of common characteristics, one can correctly understand the fundamental purity. Through the non-inversion of defilement and purity, one understands the obstacles that have not been eliminated and those that have been eliminated. Through the non-inversion of adventitious defilements, one truly understands the two aspects of defilement and purity. Through the two non-inversions of fearlessness and absence of pride, all obstacles are eliminated, and one attains eternal liberation. These ten non-inversions are established in order. Among those ten Vajra sentences, what are called the ten Vajra sentences? They are: existence and non-existence without inversion, the basis of illusion and other metaphors without discrimination, fundamental purity, defilement and purity, the metaphor of space without decrease or increase. In order to encompass these ten Vajra sentences, there are two verses that say: It should be known that existence is non- -------------------------------------------------------------------------------- 有 无颠倒所依 幻等无分别 本性常清净 及杂染清净 性净喻虚空 无减亦无增 是十金刚句
Chinese
且初安立十金刚句。自性者。谓自性故。所缘故。无分别故。释难故。自性故者。谓三自性。即圆成实遍计所执及依他起。是初三句如次应知。所缘故者即三自性。无分别故者。谓由此无分别即无分别智。及于此无分别即本性清净。如次应知安立境智。谓三自性及无分别。释难故者。谓所余句。且有难言。遍计所执依他起相。若实是无云何可得。若实是有不应诸法本性清净。为释此难说幻等喻。如幻事等虽实是无而现可得。复有难言。若一切法本性清净。如何得有先染后净。为释此难说有染净及虚空喻。谓如虚空虽本性净。而有杂染及清净时。复有难言。有无量佛出现于世。一一能度无量有情。令出生死入于涅槃。云何生死无断灭失。涅槃界中无增益过。为释此难说染及净无减无增。又有情界及清净品俱无量故。第二安立彼自性者。如有颂言。 乱境自性因 无乱自性境 乱无乱二果 及彼二边际 如是已说随法正行。离二边正行云何应知。如宝积经所说中道行。此行远离何等二边。颂曰。 异性与一性 外道及声闻 增益损减边 有情法各二 所治及能治 常住 现代汉语译本： 有与无的颠倒所依。 如幻象般没有分别，本性恒常清净。 以及杂染与清净，性净如同虚空。 没有减少也没有增加，这就是十句金刚句。 首先确立十金刚句。自性是指自性之故，所缘之故，无分别之故，解释困难之故。自性之故，是指三种自性，即圆成实（Parinispanna），遍计所执（Parikalpita）以及依他起（Paratantra）。这最初三句应按顺序理解。所缘之故，即指这三种自性。无分别之故，是指由此无分别即是无分别智，以及于此无分别即是本性清净。应按顺序理解安立境与智，即三种自性与无分别。解释困难之故，是指其余的句子。且有人提出疑问，遍计所执和依他起的相，如果实际上是没有的，怎么可能得到？如果实际上是有的，就不应该诸法本性清净。为了解释这个困难，说了幻象等的比喻。如幻事等虽然实际上是没有的，却显现为可以得到。又有人提出疑问，如果一切法本性清净，怎么会有先染后净？为了解释这个困难，说了有染净以及虚空的比喻。比如虚空虽然本性清净，却有杂染和清净的时候。又有人提出疑问，有无量佛（Buddha）出现于世，每一位都能度无量有情（Sattva），令其脱离生死进入涅槃（Nirvana），为什么生死没有断灭消失，涅槃界中没有增益的过失？为了解释这个困难，说了染和净没有减少也没有增加。又有情界和清净品都无量之故。第二确立彼自性，如颂所言： 乱境自性因，无乱自性境。 乱与无乱二果，以及彼二边际。 像这样已经说了随法正行。远离二边的正行应该如何理解？如《宝积经》所说的中道行。此行远离哪些二边？颂曰： 异性与一性，外道（Tirthika）及声闻（Sravaka）。 增益与损减边，有情与法各二。 所治与能治，常住。