Chinese
大正藏第 32 册 No. 1638 集诸法宝最上义论 No. 1638 集诸法宝最上义论卷上 善寂菩萨造 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 归命一切佛。归命诸法藏。顶礼一切智。广大甚深理。我今造论名曰宝上。是诸法中最上真实决定胜义。论曰。若人若天及诸情类。从无始来痴暗为因。有语言道是恶趣根。若有乐入彼一切智清净界者。是故归命佛曰光明。此中云何所谓离我等性及一切因当知一切烦恼业生杂染等法。无初无住而无实体。虽有所生与梦幻等。如梦幻故从分别起。当知诸法皆从缘生。是故诸佛缘生义中。宣说诸法诸物性空空无自性。而亦不应于中作无实想。是故清净阿赖耶识。虽有所受而无所著。此义甚深又复广大。诸经教中皆如是说。诸有乐欲求解脱者。应当如实觉了诸法。当知诸法不离于识。若离识者是性即断。是故法中无实有性。法集经中作如是说。 若法是实若法不实。若有自性若无自性。是二不应将幻喻等。诸法非有性而亦非无性。此中所说若实无性。无性名空空即成断。若实有性是性为常。当知言空与非空异。离空非空亦无所得。又如明暗二不相合。离暗离明俱无所得。是故应知。此中所说明不现 现代汉语译本： 《大正藏》第32册 No. 1638 《集诸法宝最上义论》 No. 1638 《集诸法宝最上义论》卷上 善寂菩萨造 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 归命一切佛。归命诸法藏。顶礼一切智。广大甚深理。我今造论名曰宝上。是诸法中最上真实决定胜义。 论曰：若人若天及诸情类，从无始来痴暗为因，有语言道是恶趣根。若有乐入彼一切智清净界者，是故归命佛曰光明。此中云何所谓离我等性及一切因？当知一切烦恼业生杂染等法，无初无住而无实体。虽有所生与梦幻等，如梦幻故从分别起。当知诸法皆从缘生。是故诸佛缘生义中，宣说诸法诸物性空空无自性。而亦不应于中作无实想。是故清净阿赖耶识（Ālaya-vijñāna，含藏识），虽有所受而无所著。此义甚深又复广大。诸经教中皆如是说。诸有乐欲求解脱者，应当如实觉了诸法。当知诸法不离于识。若离识者是性即断。是故法中无实有性。《法集经》中作如是说： 若法是实若法不实，若有自性若无自性，是二不应将幻喻等。诸法非有性而亦非无性。此中所说若实无性，无性名空空即成断。若实有性是性为常。当知言空与非空异。离空非空亦无所得。又如明暗二不相合。离暗离明俱无所得。是故应知，此中所说明不现。
English
English version: Taisho Tripitaka Volume 32, No. 1638: Collection of the Most Excellent Meaning of All Dharma Jewels No. 1638 Collection of the Most Excellent Meaning of All Dharma Jewels, Volume 1 Composed by Bodhisattva Shanjing (Śāntarakṣita) Translated by Shi Hu, Minister of Purple Robe, Great Master of Spreading the Dharma, Acting Grand Master of the Imperial Secretariat, and Translator of Sutras from the Western Regions, under Imperial Decree I take refuge in all Buddhas. I take refuge in the treasury of all Dharmas. I bow to all-knowing wisdom. The principle is vast and profound. I now compose a treatise named 'Supreme Jewel,' which is the most supreme, true, definitive, and victorious meaning among all Dharmas. The treatise says: If humans, gods, and all sentient beings, from beginningless time, have ignorance as the cause, and the path of language is the root of evil destinies, if there are those who delight in entering the pure realm of all-knowing wisdom, therefore, taking refuge in the Buddha is called 'light.' What is meant here by being apart from self-nature and all causes? Know that all defiled dharmas such as afflictions, karma-born, and contaminations, have no beginning, no abiding, and no substance. Although there is arising, it is like dreams and illusions; like dreams and illusions, it arises from discrimination. Know that all dharmas arise from conditions. Therefore, in the meaning of conditioned arising, the Buddhas proclaim that the nature of all dharmas and things is emptiness, empty and without self-nature. But one should not have the thought of non-reality in it. Therefore, the pure Ālaya-vijñāna (含藏识, storehouse consciousness), although it receives, is not attached. This meaning is very profound and vast. All sutras and teachings say so. Those who desire to seek liberation should truly awaken to all dharmas. Know that all dharmas are not separate from consciousness. If separated from consciousness, this nature is cut off. Therefore, there is no real nature in the Dharma. The *Dharma Collection Sutra* says: If a dharma is real or if a dharma is unreal, if it has self-nature or if it has no self-nature, these two should not be compared to illusions. Dharmas are neither existent in nature nor non-existent in nature. If what is said here is truly without nature, without nature is called emptiness, and emptiness becomes annihilation. If it is truly existent in nature, this nature is permanent. Know that the meaning of emptiness is different from non-emptiness. Apart from emptiness and non-emptiness, nothing can be obtained. Also, like light and darkness, the two do not combine. Apart from darkness and apart from light, nothing can be obtained. Therefore, it should be known that what is said here is that light does not appear. --------------------------------------------------------------------------------
Chinese
前暗云何离。智之与愚二不相合。离智离愚亦无所得。非智非愚是二中间我想皆空。彼一切法无内无外亦无中间。无法可取无法可舍。宝积经中作如是说。 若说言有此为一边。若说言无是为二边。若一若二若彼中间。皆无有相而不可见。无相见故亦不可说。无形无像不可表示。无种类法无所摄藏。亦非中边有所安立。此中所说是真实说。性与无性本来如是。作此解者真观圣谛能离贪等烦恼过失。设复烦恼有所生起。于圣谛中而无所著。若如是知如是解者。即得如来功德聚身。作师子吼转大法轮。普令一切皆悉见闻。楞伽经中作如是说。 我语无相而不可取。转识经中作如是说。 离识有法理不相应。授记经中作如是说。 当知识心遍一切法。十地经中作如是说。 色法无实不可取舍。那耨俱梨经中作如是说。 若了诸法性即非智所知。是故此中无实可得。智体无实当知如幻。诸经教中作如是说。 诸菩萨者随诸相转。是相无实义无所得。胜义谛中言不可立。宝云经中作如是说。 若本是无不可言有。识离分别名不可立。彼胜义谛真理离言。而诸物性实无所得。此如是说是决定语。佛所说意破诸无智。现爱经中作如是说。 若言有物是为空者。众生业报应有 现代汉语译本： 如何脱离先前的蒙昧？智慧和愚痴两者互不相容。脱离智慧和脱离愚痴也一无所得。非智慧非愚痴，在这两者之间，我认为一切皆空。所有那些法，无内无外也无中间。没有法可以取，没有法可以舍。《宝积经》中这样说： 如果说‘有’，这是一种片面之词。如果说‘无’，这是另一种片面之词。无论是‘一’、‘二’还是它们之间的中间状态，都没有实在的相状，因此不可见。因为见不到相状，所以也无法用语言表达。它没有形状，没有形象，无法用任何方式来表示。它不属于任何种类，不被任何事物所包含，也不是位于中间或边缘的任何位置。这里所说的才是真实的说法。事物的本性和无性本来就是如此。能够这样理解的人，才是真正观察到圣谛，能够脱离贪婪等烦恼的过失。即使烦恼再次产生，对于圣谛也不会执着。如果能够这样认知，这样理解，就能获得如来的功德聚集之身。发出狮子吼，转动大法轮，让一切众生都能听到和看到。《楞伽经》中这样说： 我说的是无相，而这是无法执取的。《转识经》中这样说： 离开识而存在法，在道理上是不相应的。《授记经》中这样说： 应当知道心遍及一切法。《十地经》中这样说： 色法没有实体，不可取也不可舍。《那耨俱梨经》中这样说： 如果了解诸法的本性，就不是智慧所能了解的。因此，在这里没有实在的东西可以获得。智慧的本体没有实体，应当知道它就像幻象一样。各种经典中都这样说： 各位菩萨随着各种相状而转变。这些相状没有实体，意义上也没有任何所得。在胜义谛中，语言是无法成立的。《宝云经》中这样说： 如果原本就是没有的，就不能说成是有。识如果离开了分别，名称就无法成立。那胜义谛的真理是超越语言的。而各种事物的本性实际上没有任何所得。这样说是确定的说法。佛所说的意思是破除那些没有智慧的人。 《现爱经》中这样说： 如果说有事物是空性的，那么众生的业报应该存在。
English
English version: How does one detach from the preceding ignorance? Wisdom and foolishness are incompatible. Detaching from wisdom and detaching from foolishness also yields nothing. Neither wisdom nor foolishness, in between these two, I consider everything to be empty. All those dharmas, have no inside, no outside, and no middle. There is no dharma to grasp, no dharma to abandon. The *Ratnakuta Sutra* (宝积经) [Collection of Jewels Sutra] says: ‘If one says ‘there is’, this is one extreme. If one says ‘there is not’, this is another extreme. Whether it is ‘one’, ‘two’, or the middle between them, there are no real characteristics and therefore it is invisible. Because one cannot see the characteristics, it is also impossible to express in language. It has no shape, no form, and cannot be represented in any way. It does not belong to any category, is not contained by anything, and is not located in the middle or on the edge. What is said here is the true statement. The nature and non-nature of things are originally like this. Those who can understand this are truly observing the *Aryasatya* (圣谛) [Noble Truths], and can detach from the faults of greed and other afflictions. Even if afflictions arise again, they will not be attached to the *Aryasatya* (圣谛) [Noble Truths]. If one can know and understand in this way, one can obtain the body of accumulated merits of the *Tathagata* (如来) [Thus Come One]. Utter a lion's roar, turn the great *Dharmacakra* (法轮) [Wheel of Dharma], so that all beings can hear and see. The *Lankavatara Sutra* (楞伽经) [Descent to Lanka Sutra] says: ‘What I speak of is without characteristics, and this cannot be grasped.’ The *Transformation of Consciousness Sutra* (转识经) says: ‘It is not reasonable for dharmas to exist apart from consciousness.’ The *Prophecy Sutra* (授记经) says: ‘One should know that the mind pervades all dharmas.’ The *Ten Bhumi Sutra* (十地经) [Ten Stages Sutra] says: ‘*Rupa* (色法) [Form] has no substance, it cannot be taken or abandoned.’ The *Nāgadatta Sutra* (那耨俱梨经) says: ‘If one understands the nature of all dharmas, it is not knowable by wisdom. Therefore, there is nothing real to be obtained here. The essence of wisdom has no substance, one should know it is like an illusion.’ Various sutras say: ‘The *Bodhisattvas* (菩萨) [Enlightenment Beings] transform according to various characteristics. These characteristics have no substance, and there is no gain in meaning. In the *Paramartha-satya* (胜义谛) [Ultimate Truth], language cannot be established.’ The *Cloud of Jewels Sutra* (宝云经) says: ‘If it was originally non-existent, it cannot be said to be existent. If consciousness is separated from discrimination, names cannot be established. That *Paramartha-satya* (胜义谛) [Ultimate Truth] is beyond language. And the nature of all things actually has nothing to be obtained. Saying it this way is a definite statement. The meaning of what the Buddha said is to break down those who have no wisdom.’ The *Present Love Sutra* (现爱经) says: ‘If one says that things are empty, then the karmic retribution of beings should exist.’ --------------------------------------------------------------------------------
Chinese
染净。若有染净即是有作。若有所作即种种相随世间转。有相转故见有所成。若能安住无颠倒想。即知物性无别实体。此如是义者慈氏菩萨问。世尊如实说。我本无边菩提亦无边。菩提无边故无菩提可得。我无边故无求菩提者。亦无少法是智所知。唯诸佛智而能照了。彼真如法即是无性。无性即是如来。如来者即是无生性。飒钵多设多经中作如是说。 彼一切法若说言有此为常语。若执为无即成断见。若非有非无又中间不立。宝星经中作如是说。 贪等烦恼一切染法。若解脱者是无尽相。若能了知烦恼自性本来清净。胜义谛中脱无所脱。若欲真实观如来者。当观如来解脱所生。不从因生不从缘生。非有相生非分别生。远离一切名言差别。非色相非色。真如乃至非识相非识。真如非晦非明。非即非离。非见非知。离诸识法非所了别。不于一切识法中住。若能如是观如来者。名为正观。若他观者。名为邪观。以邪观故彼不能见如来真实。此中所说如实义者。离有离无。非性非无性。如是名为真见如来。无垢称经中作如是说。 华严经中有一天下。问妙吉祥菩萨言。云何实语不实语。一切烦恼云何调伏。妙吉祥答言。如人梦中见彼大蛇。是人虽见非毒所害。烦恼虽生而无实性。是性清净而自调伏。此为实 现代汉语译本：染与净。如果存在染与净，那就是有作为。如果有所作为，就会随着世间种种现象而流转。因为有现象的流转，所以认为有所成就。如果能够安住于没有颠倒的念想，就能明白事物的本性没有实在的自体。慈氏菩萨问：‘世尊，这个如是之义是什么？’世尊如实地说：‘我（ātman）本来无边，菩提（bodhi，觉悟）也无边。因为菩提无边，所以没有菩提可以得到。我无边，所以没有寻求菩提的人。也没有丝毫的法是智慧所能知晓的，只有诸佛的智慧才能照亮和了解。那真如法（tathatā）就是无自性（niḥsvabhāva）。无自性就是如来（tathāgata）。如来就是无生性。’《飒钵多设多经》中是这样说的。 ‘一切法，如果说它存在，这是常语（认为事物恒常不变的常见）。如果执着于它不存在，就成了断见（认为事物会彻底断灭的邪见）。如果既不认为它存在，也不认为它不存在，又不在中间立场上建立任何观点。’《宝星经》中是这样说的。 贪婪等烦恼以及一切染污之法，如果能从中解脱，那就是无尽的境界。如果能够了解烦恼的自性本来就是清净的，那么在胜义谛（paramārtha-satya，最高真理）中，就没有什么需要解脱的。如果想要真实地观察如来，应当观察如来从解脱中所生，不是从因生，不是从缘生，不是从有相生，不是从分别生，远离一切名言的差别，不是色相，也不是非色相，真如乃至不是识相，也不是非识相，真如既非晦暗也非明亮，既非即也非离，既非见也非知，远离各种识法，不是所能了解分别的，不住于一切识法之中。如果能够这样观察如来，就称为正观。如果以其他方式观察，就称为邪观。因为邪观的缘故，他们不能见到如来的真实。这里所说的如实义，就是远离有和无，既非自性也非无自性。这样就称为真正见到如来。’《无垢称经》中是这样说的。 《华严经》中，有一位天人问妙吉祥菩萨（Mañjuśrī）说：‘什么是实语，什么是不实语？一切烦恼如何调伏？’妙吉祥菩萨回答说：‘比如有人在梦中见到一条大蛇，这个人虽然见到了，却不会被毒所伤害。烦恼虽然产生，却没有真实的自性。它的本性是清净的，因此自然就能调伏。’这就是实语。