English
English version This is called playful spiritual power (the power of free manifestation). Therefore, it should be known that there is no dharma outside the mind, and the Tathagatas (Buddhas) have no fixed nature either. Therefore, apart from consciousness (cognition), there is actually no dharma. If separated from consciousness, dharma will not arise. If the mind can arise, then the mind itself is unborn. If dharma is produced, then dharma itself is also unborn. Because of this reason, the Tathagatas speak of the meaning of Bodhi (enlightenment) in the unborn mind. The Buddha said that the mind of consciousness can generate Bodhi, but it is not that the mind of consciousness can really generate Bodhi. Why? Because the nature of consciousness is empty. What Manjushri (Bodhisattva Manjushri) said is the supreme truth, spoken truthfully in his own Buddha realm. Furthermore, all dharmas arise from conditions, and what they produce has no self-nature. Therefore, all dharmas are like illusions, and saying 'like illusions' is the true statement. Maitreya Bodhisattva (Bodhisattva Maitreya) now dwells in the illusion-like Samadhi (meditative state). Therefore, the World Honored One (Shakyamuni Buddha) gave him a prediction of Buddhahood in this Samadhi. This is to indicate (that all dharmas are like illusions). Moreover, the World Honored One has declared in countless sutras that all dharmas are manifested from consciousness, are apart from arising and ceasing, have no characteristics, have no storage, have no arising, have no cessation, are neither existent nor non-existent, are neither permanent nor impermanent. It should be known that the nature of wisdom is like an illusion, let alone that dharmas have distinctions? If someone clings to the views of permanence or annihilation, that is not the correct practice, and the Buddha will not approve. If one knows that dharmas are neither permanent nor impermanent, then that is the correct correspondence and can be called truth. There is no dharma outside oneself to cling to, and there is no dharma that is opposed to the mind. Although various statements have been made about dharmas, they are only to express and explain them according to the dharmas. It should be known that it is one's own consciousness, not the consciousness of others. Regarding external meanings, there is nothing to crave. One's own consciousness has no self-nature, and the consciousness of others has no self-nature, and there is no different nature between oneself and others. That true wisdom is apart from existence and non-existence. It should be known that my consciousness is also not truly existent. Pudgala (person, individual) is contained by the skandhas (five aggregates). Therefore, it should be known that all Buddhas and all dharmas are inherent within oneself. If one seeks outside oneself, it is unattainable. This is what is said to be apart from existence and non-existence, which is a profound meaning. All Buddhas speak of this subtle dharma, which is apart from all clinging and discrimination. Apart from this (principle), there is nothing else to say. Those who are deluded, if they cling to existence, will have two kinds of distinctions: good and evil, realms and destinies. If they cling to non-existence, they will have no thoughts, no moment (of arising and ceasing). --------------------------------------------------------------------------------
Chinese
生起。是故著有着无俱不相应。诸佛如来悲心方便宣说此义。谓一切法离有离无。如是所说是最上句。是故此说诸法真实。法无著性非诸所观。彼无著性离有离无。若如是知。是大智者。当观虚空无增减无分量无边际。即此虚空出生一切。清净识心亦复如是。此心无心一切出生。又如净摩尼宝。彼无心故映现一切。或有问言。云何分位而无能取。应如是答。谓彼虚空无作边故即无能取。若彼虚空无作边者。量云何得。当知一切众生界如微尘聚。彼一虚空悉能容受。而诸众生等虚空界无所增减。若一切有情。及一切方分。一切种类。一切形相。一一分别。是中实无一性有所生起。以是义故非一性非多性。一多中间而亦无性。若言一性定有所得。即种种性而有差别。有差别性即分别生。是故一性多性是性平等。若于外义无所取着。于智亦复而无所得。若于外义无所取着。于智亦复无所生起。若知识心离诸有相。而彼外法有何分量。若知识心是诸有相。而彼外法亦何分量。是故应知于彼外法实无一性而可生起。如梦等法无实作用。若言诸法是此此无自相。若言诸法是彼彼亦无实若于自心有所了知。即此自心亦复无实。若如实知者名觉了识相。若有一切粗重分别心起。当知皆是烦恼差别所生。若能了烦恼性离分别心。即生死涅 现代汉语译本： 生起。因此，执着于‘有’或‘无’都不相应。诸佛如来以慈悲心和善巧方便宣说此义，即一切法既不执着于‘有’，也不执着于‘无’。这样所说是最上的真理。因此，这种说法是诸法的真实状态。法的无执着性不是可以通过观察得到的。它的无执着性超越了‘有’和‘无’。如果能这样理解，就是具有大智慧的人。应当观察虚空，它没有增减，没有分量，没有边际。而一切都从这虚空中产生。清净的识心也是如此，此心无心，却能生出一切。又如清净的摩尼宝（意为如意宝珠），因为它没有分别心，所以能映现一切事物。或者有人会问：‘如何理解分位而没有能取（意为能动的执取）呢？’应该这样回答：因为虚空没有造作的边际，所以没有能取。如果虚空没有造作的边际，那么如何衡量呢？应当知道一切众生界如同微尘聚集，而一个虚空就能容纳所有这些微尘。众生等同于虚空界，既不会增加也不会减少。如果将一切有情（意为有情众生），一切方位，一切种类，一切形相，一一加以分别，那么其中实际上没有单一的自性可以生起。因为这个原因，它既非单一自性，也非多种自性，在单一和多种之间也没有自性。如果说单一自性一定可以获得，那么种种自性就会有差别。有了差别性，就会产生分别。因此，单一自性和多种自性在自性上是平等的。如果对外在事物没有执着，那么对于智慧也就没有什么可以获得的。如果对外在事物没有执着，那么对于智慧也就没有什么可以生起的。如果知识之心远离了各种‘有’的现象，那么外在的法又有什么分量呢？如果知识之心是各种‘有’的现象，那么外在的法又有什么分量呢？因此，应该知道，在外在的法中，实际上没有单一的自性可以生起，如同梦等法没有真实的作用。如果说诸法是‘此此’，那么就没有自相。如果说诸法是‘彼彼’，那么也没有真实。如果对于自己的心有所了解，那么这个自己的心也没有真实。如果如实地了解，就叫做觉了识相（意为觉悟了认识的真相）。如果一切粗重的分别心生起，应当知道这都是烦恼的差别所产生的。如果能够了解烦恼的自性，远离分别心，那么就能超越生死涅槃。
English
English version: Arising. Therefore, attachment to both 'existence' and 'non-existence' is not appropriate. The Buddhas and Tathagatas compassionately and skillfully explain this meaning, that all dharmas are free from attachment to both 'existence' and 'non-existence'. What is said in this way is the supreme truth. Therefore, this statement is the true nature of all dharmas. The non-attachment nature of dharma cannot be observed. Its non-attachment nature transcends 'existence' and 'non-existence'. If one understands in this way, one is a person of great wisdom. One should observe space, which has no increase or decrease, no measure, and no boundary. And everything arises from this space. The pure consciousness-mind is also like this; this mind is without mind, yet it can produce everything. Furthermore, like a pure Mani jewel (meaning wish-fulfilling jewel), because it has no discriminating mind, it can reflect all things. Or someone may ask: 'How can one understand division without a taker (meaning an active grasping)?' One should answer in this way: Because space has no created boundary, there is no taker. If space has no created boundary, then how can it be measured? One should know that the realm of all sentient beings is like a collection of dust particles, and a single space can contain all these dust particles. Sentient beings are equal to the realm of space, neither increasing nor decreasing. If all sentient beings (meaning beings with sentience), all directions, all kinds, all forms, are individually distinguished, then in reality there is no single self-nature that can arise. For this reason, it is neither a single self-nature nor multiple self-natures, and there is no self-nature between single and multiple. If it is said that a single self-nature can definitely be obtained, then various self-natures will have differences. With differentiated nature, distinctions arise. Therefore, single self-nature and multiple self-natures are equal in nature. If there is no attachment to external things, then there is nothing to be gained from wisdom. If there is no attachment to external things, then there is nothing to be produced from wisdom. If the mind of knowledge is free from all phenomena of 'existence', then what measure do external dharmas have? If the mind of knowledge is all phenomena of 'existence', then what measure do external dharmas have? Therefore, one should know that in external dharmas, there is actually no single self-nature that can arise, just as dreams and other dharmas have no real function. If it is said that dharmas are 'this this', then there is no self-nature. If it is said that dharmas are 'that that', then there is no reality. If one has some understanding of one's own mind, then this own mind is also not real. If one understands as it truly is, it is called awakening to the aspect of consciousness (meaning awakening to the true nature of consciousness). If all coarse and heavy discriminating thoughts arise, one should know that these are all produced by the differences of afflictions. If one can understand the nature of afflictions and be free from discriminating thoughts, then one can transcend birth and death, and Nirvana. --------------------------------------------------------------------------------
Chinese
盘二俱清净。此清净性即诸法性。是性亦复名为真如。名为实际。亦名为空。是诸性中若染若净。实智所观皆悉平等。或有问言。于一切法中何者是不坏。应如是答。诸法自因不坏。云何不坏。不坏因性故。若法有性。若法无性。不离自性。于二义边何能安立。若诸法因及诸作用有所坏者。于一切处理不相应。诸法实性云何随转。谓彼实性无所住故。诸法无性云何有因。离因亦复无别性故。又诸法实性而无所坏。即坏之名亦复无住。此中亦无差别因性。彼坏灭性无分位故。诸法真实是常住性。彼常住性非无常性。若离实性别义作用理不相应。然诸物性而亦不减。又非无常性是真实性。真实性中而有何义。是所作用无差别性不可分别。彼一切常遍一切处又非无常性是真实性。真实性中相云何得。诸不真实此云何立。诸别异性此云何现。是故非无常性应如是知。又复当知。无常性者于物性中自类而转。聚类所现差别因故。所欲为因而生起故。若或以彼诸无常性。而于此中为决定说。与唯识义理不相应。彼无常性无决定故若法不坏亦非不坏。有法刹那而生起故。若言不坏者。何名无常性。若非不坏者。又何名因性。过去未来法亦如是。皆无物性。定实分别诸法随转。随其分位此复何因。谓无住故。诸有为中现前事灭。即彼后 现代汉语译本 盘二俱清净（两种清净都达到）。这种清净的性质就是诸法的本性。这种本性也被称为真如（tathata，事物的真实如是），也被称为实际（reality），也被称为空（emptiness）。在这些本性中，无论是染污还是清净，实智（true wisdom）所观察到的都是平等的。 或者有人问：‘在一切法中，什么是不坏的？’应该这样回答：‘诸法（all dharmas）的自因（own cause）是不坏的。’为什么不坏呢？因为不坏其因的性质。如果法有自性，或者法没有自性，都不离其自性。在这两种情况下，如何能够安立（establish）呢？如果诸法的因和诸作用有所损坏，那么在一切道理上都不相应。诸法的真实本性如何随之转变呢？因为那真实本性无所住着。 诸法无自性，又怎么会有因呢？离开因，也同样没有别的自性。而且诸法的真实本性没有被损坏，那么‘损坏’这个名称也就没有住处。这里面也没有差别的因性，因为那坏灭的性质没有分位（divisions）。诸法的真实是常住的性质，那常住的性质不是无常的性质。如果离开真实本性，别的意义和作用在道理上是不相应的。然而诸物的性质也不会减少。 又不是说无常的性质就是真实的性质。在真实的性质中，又有什么意义呢？那是所作用的没有差别性的，不可分别的。那一切常（eternal）遍一切处，又不是说无常的性质就是真实的性质。在真实的性质中，相（characteristics）又怎么能成立呢？那些不真实的，又怎么能成立呢？那些别异的性质，又怎么能显现呢？所以不应该认为无常的性质是这样的。 而且应当知道，无常的性质在物性中，按照自己的类别而转变，因为聚类（aggregates）所显现的差别因。因为所想要作为因而生起。如果用那些无常的性质，而在这里做出决定性的说明，与唯识（Yogacara，唯有识宗）的意义在道理上是不相应的。因为那无常的性质没有决定性。如果法不坏，也不是不坏，因为有法刹那（instant）生起。如果说不坏，那又叫什么无常性？如果说不是不坏，那又叫什么因性？过去未来法也是这样，都没有物性。 确定地、真实地分别诸法随之转变，随着它的分位，这又是什么原因呢？因为没有住处。在诸有为法（conditioned dharmas）中，现前的事物灭亡，紧接着...