English
English version Both of the two purities are attained. This nature of purity is the very nature of all dharmas (all phenomena). This nature is also called Tathata (suchness, the true nature of things), also called Reality, and also called Emptiness. Among these natures, whether defiled or pure, what is observed by true wisdom is all equal. Or someone may ask: 'Among all dharmas, what is indestructible?' One should answer like this: 'The own cause of all dharmas is indestructible.' Why is it indestructible? Because it does not destroy the nature of the cause. If a dharma has self-nature, or if a dharma has no self-nature, it does not depart from its own nature. In these two cases, how can it be established? If the causes and all functions of dharmas are damaged, then it is not consistent with all reasons. How does the true nature of dharmas change accordingly? Because that true nature has no abiding place. If dharmas have no self-nature, how can there be a cause? Apart from the cause, there is also no other self-nature. Moreover, the true nature of dharmas is not destroyed, then the name 'destruction' has no place to dwell. There is also no causal nature of difference here, because that nature of destruction has no divisions. The truth of dharmas is the nature of permanence, and that nature of permanence is not the nature of impermanence. If one departs from the true nature, other meanings and functions are not consistent with reason. However, the nature of things will not decrease. Also, it is not that the nature of impermanence is the true nature. In the true nature, what is the meaning? That which is functioned is without difference and cannot be distinguished. That which is eternal pervades all places, and it is not that the nature of impermanence is the true nature. In the true nature, how can characteristics be established? Those that are not true, how can they be established? How can those different natures appear? Therefore, one should not think that the nature of impermanence is like this. Moreover, it should be known that the nature of impermanence, within the nature of things, transforms according to its own category, because of the causal difference manifested by aggregates. Because what is desired arises as a cause. If those natures of impermanence are used to make a definitive explanation here, it is not consistent with the meaning of Yogacara (Mind-Only school). Because that nature of impermanence has no definiteness. If a dharma is not destroyed, it is also not not destroyed, because there are dharmas that arise in an instant. If one says it is not destroyed, then what is called impermanence? If one says it is not not destroyed, then what is called cause? The past and future dharmas are also like this, they have no materiality. To definitively and truly distinguish the transformation of dharmas, according to its divisions, what is the reason for this? Because there is no abiding place. Among all conditioned dharmas, the present thing perishes, and immediately... --------------------------------------------------------------------------------
Chinese
事还复生起。前不可分别引生后分。后不可分别从前分生。若言诸法此有所得。即于此中起分别因。若言诸法彼有所得。即于彼中起分别因。过去未来无住亦然。是中不应有所。分别刹那法中可说有坏不坏义边非刹那法。若于彼因如是了知。前后中际不可分别。 集诸法宝最上义论卷上 大正藏第 32 册 No. 1638 集诸法宝最上义论 集诸法宝最上义论卷下 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 复次今说生住异灭。此之四相刹那刹那有所转故。不相应相而无其实。于不相应无实相中。不可起二分别。不可说一时。不可说异时。一时异时无生起故。又不可说无时。理相违故。若说坏时。坏即不生故。是故当知。生时无住。住时亦复而无所得。彼无住性。云何有灭。彼生与住说名为异。若本无生云何有住。若法无住即云何得。以无生故及无住故。于何义中而说有灭。若法有住于住法中可说异性。法既无住何有异性。无异性中不应分别。当知异性而非住性。实无一性而可分别。是故诸相及分别心。此为二种。若无诸相即无分别。若彼诸相若分别心有分别者。二俱分别。如实义者无相无分别。生住异灭若有性者。于一切时一切处一切法 现代汉语译本 事情还会再次发生。之前的部分无法分别地引生之后的部分。之后的部分也无法分别地从之前的部分产生。如果说诸法（dharma）在此处有所获得，就会在此处产生分别的因。如果说诸法（dharma）在彼处有所获得，就会在彼处产生分别的因。过去、未来没有停留也是如此。其中不应该有所分别。在刹那法（ksana-dharma）中可以说有坏与不坏的意义，而非刹那法（ksana-dharma）。如果对于那个因这样了解，前后中间就无法分别。 《集诸法宝最上义论》卷上 大正藏第 32 册 No. 1638 《集诸法宝最上义论》 现代汉语译本 《集诸法宝最上义论》卷下 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 再次说明生、住、异、灭。这四种相状，因为刹那（ksana）刹那（ksana）都在转变，所以是不相应的相状，并没有真实的自体。在不相应的没有真实自体的相状中，无法产生两种分别。无法说是一时，也无法说是异时。因为一时和异时都没有生起。又无法说是无时，因为这在道理上是相违背的。如果说坏时，坏就是不生。所以应当知道，生时没有住，住时也没有任何所得。那个没有住的自性，怎么会有灭呢？那个生和住，被说成是异。如果本来没有生，怎么会有住呢？如果法（dharma）没有住，又怎么能得到呢？因为没有生，以及没有住，在什么意义上而说有灭呢？如果法（dharma）有住，在住的法（dharma）中可以说有异性。法（dharma）既然没有住，哪里会有异性呢？在没有异性中不应该分别。应当知道异性不是住性。实际上没有一个自性可以分别。所以诸相和分别心，这是两种。如果没有诸相，就没有分别。如果那些诸相和分别心有分别，那么两者都分别。如实的意义是没有相没有分别。生、住、异、灭如果有自性，那么在一切时、一切处、一切法（dharma）中
English
English version Things will arise again. The former cannot separately cause the latter to arise. The latter cannot separately arise from the former. If it is said that all dharmas (dharmas) are obtained here, then the cause of discrimination arises here. If it is said that all dharmas (dharmas) are obtained there, then the cause of discrimination arises there. The past and the future, without abiding, are also like this. There should be no discrimination in this. In momentary dharmas (ksana-dharmas), it can be said that there is the meaning of destruction and non-destruction, but not in non-momentary dharmas (ksana-dharmas). If one understands that cause in this way, the beginning, middle, and end cannot be distinguished. The Supreme Treatise on the Collection of All Dharma Jewels, Volume 1 Taisho Tripitaka, Volume 32, No. 1638, The Supreme Treatise on the Collection of All Dharma Jewels English version The Supreme Treatise on the Collection of All Dharma Jewels, Volume 2 Composed by Bodhisattva Shanti Translated by Tripiṭaka Master Shi Hu, Great Master of Spreading the Dharma, Minister Attendant of the Imperial Secretariat, and Purple-Robed Subject by Imperial Decree, from the Western Heaven Furthermore, now I will explain arising, abiding, changing, and ceasing. These four characteristics are constantly changing from moment to moment (ksana ksana), so they are non-corresponding characteristics and have no real substance. In non-corresponding characteristics without real substance, two kinds of discrimination cannot arise. It cannot be said to be at one time, nor can it be said to be at a different time, because arising does not occur at one time or a different time. Moreover, it cannot be said to be without time, because this contradicts reason. If one speaks of the time of destruction, destruction is non-arising. Therefore, it should be known that there is no abiding at the time of arising, and there is also nothing obtained at the time of abiding. How can there be cessation in that non-abiding nature? That arising and abiding are called changing. If there is originally no arising, how can there be abiding? If a dharma (dharma) has no abiding, how can it be obtained? Because there is no arising and no abiding, in what sense is cessation spoken of? If a dharma (dharma) has abiding, change can be spoken of in the abiding dharma (dharma). Since a dharma (dharma) has no abiding, how can there be change? There should be no discrimination in the absence of change. It should be known that change is not abiding. In reality, there is not a single nature that can be discriminated. Therefore, characteristics and discriminating mind, these are two kinds. If there are no characteristics, there is no discrimination. If those characteristics and discriminating mind have discrimination, then both discriminate. The real meaning is without characteristics and without discrimination. If arising, abiding, changing, and ceasing have self-nature, then at all times, in all places, and in all dharmas (dharma) --------------------------------------------------------------------------------
Chinese
初中后分不可安立。若能如是如理思惟者。佛说是人名为大智。初分中分后分诸性。于三分性中实无一性有所生起。是故诸法非一性非多性。一多中间俱无所得。若一切法离一性离多性。即常与无常无所分别。是故非无常非非无常。不应于中起二分别。当知初分中分后分。不俱时生。不俱时有。如他人性即自所无。若自体性。他云何有此中所说自性尚无。他性何有。是故自亦无性他亦无性。当知一切法所行所作不离因性。若坏不坏非心所思。不可分别。初中后分如实思惟。皆无为相无别异相。不应分别彼彼诸法各各种子彼各各性。一一不离智种子生。刹那刹那时分转易。是故彼彼一切法性。云何心能思惟生起。一切法中差别事相。当知无因亦无差别。诸法本来无所造作。虽作用相续当何有实。是故所知诸法及能知者。是二于刹那中不能和合。彼如是性实无能取。是中无所有亦无所得。当观诸法生已即坏。若法不坏即非生法。以法坏故而无所得。彼不坏者是常住性。即常住性彼亦复离。即离之言是中亦离。若如是知。即了诸法彼差别性。是常住因。无差别性亦复如是。诸有为法即生即灭。故名无住。若有住者应有所得。以无住相无所得故。彼无住法是故相应。一切行中诸差别行。若彼彼性有所得者。于无差别行云何对治 现代汉语译本 初、中、后三时段的划分是不能固定不变的。如果能够像这样如理思惟，佛说这个人就叫做具有大智慧。初分、中分、后分这些性质，在这三分的性质中，实际上没有一个性质是真正生起的。因此，一切法既不是单一的性质，也不是多种性质。在一和多之间，什么也得不到。如果一切法都远离单一性和多种性，那么常与无常就没有什么区别了。因此，既不是无常，也不是非无常，不应该在其中产生二种分别。应当知道，初分、中分、后分不是同时产生，也不是同时存在的。如同他人的自性，就是自己所没有的。如果是自己的自性，他人又怎么会有呢？这里所说的自性尚且不存在，他性又怎么会有呢？因此，自己也没有自性，他人也没有自性。应当知道，一切法的所行所作都离不开因性。若是坏与不坏，不是心所能思量的，不可分别。对于初、中、后分如实思惟，都是无为之相，没有差别之相，不应该分别那些各种各样的法，各种各样的种子，以及它们各自的性质。每一个都离不开智慧的种子而生起。刹那刹那，时分转变，因此，那些一切法的性质，心又怎么能够思惟生起呢？一切法中的差别事相，应当知道没有原因，也没有差别。诸法本来就没有造作。即使作用相续，又有什么真实可言呢？因此，所知的诸法和能知者，这二者在刹那之间不能和合。那样的性质实际上没有能取者。其中没有所有，也没有所得。应当观察诸法生起之后立即坏灭。如果法不坏灭，就不是生法。因为法会坏灭，所以没有什么可以得到。那不坏灭的，是常住的性质。即使是常住的性质，也同样是远离的。即使是‘远离’这个词，其中也是远离的。如果像这样了解，就明白了诸法的那些差别性，是常住的原因，没有差别性也是如此。所有有为法，即生即灭，所以叫做无住。如果有住，就应该有所得。因为没有住相，所以没有所得。那无住的法，因此是相应的。一切行中的各种差别行，如果那些性质有所得，那么对于无差别行，又该如何对治呢？
English
English version The division into beginning, middle, and end cannot be fixed. If one can contemplate in this way, as it should be, the Buddha says that this person is called greatly wise. The natures of the beginning, middle, and end, within these three divisions, there is actually no nature that truly arises. Therefore, all dharmas are neither a single nature nor multiple natures. Between one and many, nothing can be obtained. If all dharmas are apart from oneness and multiplicity, then permanence and impermanence are indistinguishable. Therefore, it is neither impermanent nor non-impermanent; one should not generate dualistic distinctions within them. It should be known that the beginning, middle, and end do not arise simultaneously, nor do they exist simultaneously. Like the nature of another, which is what one does not possess oneself. If it were one's own nature, how could another possess it? The self-nature spoken of here does not even exist; how could other-nature exist? Therefore, the self has no nature, and the other has no nature. It should be known that all actions and deeds of all dharmas are inseparable from causal nature (hetu). Whether it is destructible or indestructible is beyond the mind's comprehension and cannot be distinguished. When contemplating the beginning, middle, and end as they truly are, they are all characterized by non-action (asamskrita), without different characteristics; one should not distinguish those various dharmas, various seeds, and their respective natures. Each one arises inseparably from the seed of wisdom (jnana-bija). Moment by moment, time transforms; therefore, how can the mind contemplate and generate those natures of all dharmas? The differentiated aspects in all dharmas, it should be known, have no cause and no difference. Dharmas are originally uncreated. Even if actions continue, what reality is there? Therefore, the knowable dharmas and the knower, these two cannot be harmonized in a moment. Such a nature has no taker in reality. There is nothing possessed and nothing obtained within it. One should observe that dharmas arise and immediately perish. If a dharma does not perish, it is not a dharma that arises. Because dharmas perish, there is nothing to be obtained. That which does not perish is of a permanent nature (nitya). Even that permanent nature is also separate. Even the word 'separate' is also separate within it. If one understands in this way, one understands that those differentiated natures of dharmas are the cause of permanence, and the undifferentiated nature is also the same. All conditioned dharmas (samskrita), arise and cease immediately, hence they are called non-abiding (asthita). If there were abiding, there should be something obtained. Because there is no abiding characteristic, there is nothing obtained. That non-abiding dharma is therefore corresponding. Among all actions, the various differentiated actions, if those natures are obtainable, then how can one counteract the undifferentiated actions? -------------------------------------------------------------------------------- 。是故差别行中无性可生。