English
English version: The basis of the inversion of existence and non-existence. Like illusions, without distinctions, the fundamental nature is always pure. And defilement and purification, the nature of purity is like space. Without decrease or increase, these are the ten vajra sentences. First, establish the ten vajra sentences. 'Self-nature' means because of self-nature, because of object of perception, because of non-distinction, because of resolving difficulties. 'Because of self-nature' refers to the three self-natures: the perfectly established nature (Parinispanna), the imputed nature (Parikalpita), and the dependent nature (Paratantra). These first three sentences should be understood in sequence. 'Because of object of perception' refers to these three self-natures. 'Because of non-distinction' means that by this non-distinction, there is non-discriminating wisdom, and in this non-distinction, there is fundamental purity. Understand in sequence the establishment of object and wisdom, namely the three self-natures and non-distinction. 'Because of resolving difficulties' refers to the remaining sentences. Someone might ask: if the characteristics of the imputed nature and the dependent nature are actually non-existent, how can they be obtained? If they are actually existent, then all phenomena should not be fundamentally pure. To resolve this difficulty, the analogy of illusions is given. Like illusions, although they are actually non-existent, they appear to be obtainable. Someone might also ask: if all phenomena are fundamentally pure, how can there be initial defilement and subsequent purification? To resolve this difficulty, the analogy of defilement and purification and space is given. Like space, although it is fundamentally pure, there are times of defilement and purification. Someone might further ask: countless Buddhas (Buddha) appear in the world, each able to liberate countless sentient beings (Sattva), causing them to escape birth and death and enter Nirvana (Nirvana), why is there no cessation and disappearance of birth and death, and no excess in the realm of Nirvana? To resolve this difficulty, it is said that defilement and purification neither decrease nor increase. Moreover, both the realm of sentient beings and the qualities of purity are immeasurable. Second, establish that self-nature, as the verse says: The cause of the self-nature of confused objects, the object of the self-nature of non-confusion. The two results of confusion and non-confusion, and the limits of those two. Thus, the correct practice following the Dharma has been spoken. How should the correct practice that is free from the two extremes be understood? Like the Middle Way practice spoken of in the Ratnakuta Sutra. What two extremes does this practice avoid? The verse says: Difference and sameness, non-Buddhists (Tirthika) and Hearers (Sravaka). The extremes of addition and subtraction, sentient beings and phenomena, each two. What is to be overcome and what overcomes, permanence. -------------------------------------------------------------------------------- 与断灭 所取能取边 染净二三种 分别二边性 应知复有七 谓有非有边 所能寂怖畏 所能取正邪 有用并无用 不起及时等 是分别二边
Chinese
论曰。若于色等执我有异。或执是一名为一边。为离此执说中道行。谓观无我乃至儒童。见有我者定起此执。我异于身或即身故。若于色等执为常住是外道边。执无常者是声闻边。为离此执说中道行。谓观色等非常无常定执有我。是增益有情边。定执无我是损减有情边。彼亦拨无假有情故。为离此执说中道行。谓我无我二边中智。定执心有实。是增益法边。定执心无实。是损减法边。为离此执说中道行。谓于是处无心无思无意无识。执有不善等诸杂染法。是所治边。执有善等诸清净法。是能治边。为离此执说中道行。谓于二边不随观说。于有情法定执为有。是常住边。定执非有是断灭边。为离此执说中道行。谓即于此二边中智执有无明所取能取各为一边。若执有明所取能取各为一边。如是执有所治诸行能治无为。乃至老死及能灭。彼诸对治道所取能取各为一边。此所能治所取能取。即是黑品白品差别。为离此执说中道行。谓明与无明无二无二分。乃至广说。明无明等所取能取皆非有故。杂染有三。谓烦恼杂染。业杂染。生杂染。烦恼杂染复有三种 现代汉语译本 与断灭 所取能取边 染净二三种 分别二边性 应知复有七 谓有非有边 所能寂怖畏 所能取正邪 有用并无用 不起及时等 是分别二边 论曰。若于色等执我有异。或执是一名为一边。为离此执说中道行。谓观无我乃至儒童。见有我者定起此执。我异于身或即身故。若于色等执为常住是外道边。执无常者是声闻边。为离此执说中道行。谓观色等非常无常定执有我。是增益有情边。定执无我是损减有情边。彼亦拨无假有情故。为离此执说中道行。谓我无我二边中智。定执心有实。是增益法边。定执心无实。是损减法边。为离此执说中道行。谓于是处无心无思无意无识。执有不善等诸杂染法。是所治边。执有善等诸清净法。是能治边。为离此执说中道行。谓于二边不随观说。于有情法定执为有。是常住边。定执非有是断灭边。为离此执说中道行。谓即于此二边中智执有无明（avidya）所取能取各为一边。若执有明所取能取各为一边。如是执有所治诸行能治无为。乃至老死及能灭。彼诸对治道所取能取各为一边。此所能治所取能取。即是黑品白品差别。为离此执说中道行。谓明与无明无二无二分。乃至广说。明无明等所取能取皆非有故。杂染有三。谓烦恼杂染。业杂染。生杂染。烦恼杂染复有三种
English
English version And Annihilation The side of what is grasped and the grasper, the two or three kinds of defilement and purity, The nature of the two sides of discrimination, it should be known that there are seven more. These are the sides of existence and non-existence, what can be calmed and what is feared, What can be grasped, right and wrong, useful and useless, Non-arising and timely, etc., these are the discriminations of the two sides. The treatise says: If one clings to the aggregates (skandha) such as form (rupa) as different from or the same as the self, this is called one side. To abandon this clinging, the Middle Way is taught. That is, observing non-self (anatman), even a child knows that one who sees a self will definitely arise this clinging, that the self is different from the body or the same as the body. If one clings to the aggregates such as form as permanent, this is the side of the non-Buddhist (tirthika). If one clings to impermanence, this is the side of the Hearers (sravaka). To abandon this clinging, the Middle Way is taught. That is, observing the aggregates such as form as neither permanent nor impermanent, definitely clinging to a self is the side of increasing sentient beings. Definitely clinging to non-self is the side of decreasing sentient beings, because they also deny the nominally existent sentient beings. To abandon this clinging, the Middle Way is taught. That is, the wisdom of the Middle Way between the two sides of self and non-self. Definitely clinging to the mind as real is the side of increasing phenomena. Definitely clinging to the mind as unreal is the side of decreasing phenomena. To abandon this clinging, the Middle Way is taught. That is, in this place where there is no mind, no thought, no intention, no consciousness, clinging to impure dharmas such as non-virtue is the side to be abandoned. Clinging to pure dharmas such as virtue is the side that can abandon. To abandon this clinging, the Middle Way is taught. That is, not following the observation and speech of the two sides. Definitely clinging to sentient beings as existent is the side of permanence. Definitely clinging to non-existence is the side of annihilation. To abandon this clinging, the Middle Way is taught. That is, in the wisdom of the Middle Way between these two sides, clinging to ignorance (avidya) as what is grasped and the grasper each as one side. If clinging to knowledge as what is grasped and the grasper each as one side. Thus, clinging to the conditioned (samskrta) as what is to be abandoned and the unconditioned (asamskrta) as what can abandon, even old age and death and what can extinguish them. Those antidotal paths as what is grasped and the grasper each as one side. This what can abandon and what is grasped is the difference between the dark side and the bright side. To abandon this clinging, the Middle Way is taught. That is, knowledge and ignorance are non-dual and non-divisible, and so on, extensively speaking. Because what is grasped and the grasper of knowledge and ignorance are both non-existent. There are three kinds of defilement: defilement of afflictions, defilement of karma, and defilement of birth. The defilement of afflictions has three kinds. --------------------------------------------------------------------------------
Chinese
。一诸见。二贪瞋痴相。三后有愿。此能对治。谓空智无相智无愿智。业杂染。谓所作善恶业。此能对治。谓不作智。生杂染有三种。一后有生。二生已心心所念念起。三后有相续。此能对治。谓无生智无起智无自性智。如是三种杂染除灭说为清净。空等智境。谓空等法三种杂染。随其所应。非空等智令作空等。由彼本性是空性等。法界本来性无染故。若于法界或执杂染或执清净各为一边。本性无染非染净故。为离此执说中道行。谓不由空能空于法。法性自空乃至广说。 复有七种分别二边。何等为七。谓分别有分别非有各为一边。彼执实有补特伽罗以为坏灭。立空性故。或于无我分别为无为。离如是二边分别说中道行。谓不为灭补特伽罗方立空性。然彼空性本性自空。前际亦空后际亦空中际亦空。乃至广说。分别所寂分别能寂各为一边。执有所断及有能断。怖畏空故。为离如是二边分别。说虚空喻。分别所怖分别从彼所生可畏各为一边。执有遍计所执色等。可生怖故。执有从彼所生苦法。可生畏故。为离如是二边分别说画师喻。前虚空喻为声闻说。今画师喻为菩萨说。分别所取分别能取各为一边。为离如是二边分别说幻师喻。由唯识智无境智生。由无境智生复舍唯识。智境既非有识。亦是无要。托所缘识方生 现代汉语译本：第一种是诸见（各种错误的见解）。第二种是贪瞋痴（贪婪、嗔恨、愚痴）的表相。第三种是希求后有的愿望。能对治这些的是空智（领悟空性的智慧）、无相智（领悟无相的智慧）、无愿智（领悟无愿的智慧）。 业杂染（由业产生的染污）是指所作的善业和恶业。能对治这些的是不作智（不做任何业的智慧）。生杂染（由生产生的染污）有三种：一是后有生（未来的生命），二是生之后心和心所（心理活动）念念生起，三是后有相续（未来生命的延续）。能对治这些的是无生智（领悟无生的智慧）、无起智（领悟不起的智慧）、无自性智（领悟无自性的智慧）。像这样，三种杂染被去除消灭，就称为清净。空等智的境界是指空等法（空性等等的法）和三种杂染。空等智只是随其所应地起作用，并非是空等智使事物变成空等。因为它们的本性本来就是空性等等。法界（诸法的本性）本来就是没有染污的。如果在法界中执着于杂染或执着于清净，都是执着于一边。因为法界的本性既非染污也非清净。为了远离这种执着，所以宣说中道行（不偏不倚的修行方法），即不是通过空来使法变空，而是法的本性自己就是空，乃至广说。 还有七种分别二边（两种极端）的情况。是哪七种呢？一是分别有（认为存在），一是分别非有（认为不存在），各执一边。他们执着于真实存在补特伽罗（pudgala，人或众生），认为会坏灭，所以才建立空性。或者对于无我（没有独立的自我）分别认为是有为（有造作）或无为（无造作）。为了离开这两种极端的分别，所以宣说中道行，即不是为了灭掉补特伽罗才建立空性，而是空性本来就是自己空的。前际（过去）是空的，后际（未来）是空的，中际（现在）也是空的，乃至广说。 分别所寂（被寂灭的事物）和分别能寂（能使事物寂灭的事物）各执一边。执着于有所断（有需要断除的事物）和有能断（有能力断除的事物），这是因为害怕空性。为了离开这两种极端的分别，所以用虚空的譬喻来说明。分别所怖（所害怕的事物）和分别从彼所生可畏（从所害怕的事物产生出的可怕事物）各执一边。执着于有遍计所执色等（由虚妄分别所执着的色等事物），认为会产生恐怖。执着于有从这些事物所产生的苦法，认为会产生畏惧。为了离开这两种极端的分别，所以用画师的譬喻来说明。前面的虚空譬喻是为声闻（sravaka，小乘修行者）说的，现在的画师譬喻是为菩萨（bodhisattva，大乘修行者）说的。分别所取（被取的事物）和分别能取（能取的事物）各执一边。为了离开这两种极端的分别，所以用幻师的譬喻来说明。由于唯识智（只存在意识的智慧）生起无境智（没有外境的智慧），由于无境智生起后又舍弃唯识。既然智慧的境界并非实有，那么识（意识）也是没有必要的。意识的生起要依赖所缘识（作为意识对象的事物）。