English
English version: Furthermore, it should be known that contact (sparśa), attention (manasikāra), feeling (vedanā), perception (saṃjñā), volition (cetanā), desire (chanda), conviction (adhimokṣa), mindfulness (smṛti), concentration (samādhi), wisdom (prajñā), and so on, these mental factors (caitta), each of them is an aspect of enlightenment (bodhi). And each of their natures is pure. If there is any dharma that is not an aspect of enlightenment, then it is not in accordance with the principle of its own nature. It should be like space, whose nature is pure, and that wisdom-nature (jñāna) is also pure. If one knows that the self-image (ātma-saṃjñā) is actually nothing, then that consciousness-mind (vijñāna) will also not arise. If consciousness does not arise, then how can all dharmas exist? Therefore, it should be known that all dharmas arise from reality (tathatā). When the causes and conditions of dharmas come together, they arise, but although they arise, they have no substance and are nothing. Dharmas are like illusions, the consciousness-mind is like an illusion, and conditions are also like illusions. Because of this, consciousness arises from conditions. It should be known that the wisdom-nature is also like an illusion, without any discrimination, without any knowing. The self-nature of dharmas is not knowable by wisdom, but only by words, which are all inconsistent. If one can be free from all discriminations here, then both arising and ceasing are completely abandoned. The arising of conditions is like an illusion, and what arises is also like an illusion. How can there be real arising in an illusion? It should be known that the consciousness-mind is like an illusion, so wisdom is also like an illusion. Because wisdom is like an illusion, what is known is also like an illusion. Because wisdom and what is known are both like illusions, the dharma of arising (jāti-dharma) is also like that. Because the dharma of arising is like an illusion, so all dharmas are also like that. Just as a person sees an elephant created by illusion, there are three phenomena when it arises. The actions of the world are also like this; there are also three phenomena when they arise. If one sees something in this mind, there will be speech and actions. If one understands that there is no mind, there will be no thought. Without mind and without thought, how can dharmas exist? If there is a self-image and what belongs to the self, it can be said that there is seeing. Without self and what belongs to the self, how can one see? How can that aspect of enlightenment be realized? This non-self image (anātma-saṃjñā) should be understood in this way: all illusory dharmas are nothing. What appears as an illusion is said to be existent. Existence and non-existence, that is the nature of self-nature. This nature has no attachment and appears everywhere. If a dharma exists, it should not be non-existent. This existence also has no substance in the present. If a dharma is non-existent, it should not exist. This non-existence also has reality in the present. Therefore, there is no arising and no gathering. From this, it should be known that if it is said that a dharma exists, it is not as if it exists. If not --------------------------------------------------------------------------------
Chinese
如是有即应是无。此中言有又不可定记。法界自性应如是说。若诸色法是实有体于第一义然无所有。是故此中诸所作事。皆从幻化分别起故。若法有性若法无性。本自如是。若非有性若非无性亦复如是。有性无性自性相应。性与无性非心分别。若有说言诸法是一一无自性。若有说言诸法是异异无自性。一切法中无自性性说不可得。所有诸佛随三世转。普令世间一切众生尽得解脱。而诸佛界无增长因。彼彼亦复无增长性。真实性中诸佛常有。当知一切法四种分别。所谓若有若无是二非二。世间如幻心亦如幻。云何无说而有所说。一切法空离诸所著。空亦不离彼真如性。是中不应戏论分别。以是义故诸法无性。应如是说。当知诸佛正等正觉。非性非无性。性与无性皆离着故。此即非空亦非不空。空有中间亦无所立。是故一切法无生无性。以无生无性故随诸有相处处表示。然其执相义无所得。无实取性。是即真实。诸法无生亦复无灭。彼一切法皆同一相。此中如是同一相故。即一切法无染无净。若言诸法有生有灭。当知皆从烦恼种子虚妄生起。若说诸法为无生者。彼说名为断见增语。若说诸法为无灭者。彼说名为常见增语。是故应知诸法离言。不可说生不可说灭。一切法中若生若灭。实无少法而有所得。若能离彼二种增语。 即一切法非断非常。有性无性性自真实。此中无有少法是所得相。无有一事而实可转。诸法虽生而无所有。是中亦复无实境界。智如虚空离诸有相。智与虚空皆悉平等。当知一切差别分别为烦恼网碍清净性。真如无相离诸所缘。自性清净有大光明。是故当知。诸佛世尊本真如性。是为佛宝。以清净因示清净法。开生正解自性任持。是为法宝。指真实道自体相应。是为僧宝。如是三宝皆无为相。非蕴等法。无所集无所有。无有相无分别。是故诸佛世尊住胜义谛。从如实道如实而来。故名如来。如实了知无我等法。是故现诸色相及功德法。从初发心修诸胜行得不退转。乃至最后一生补处成等正觉。此所因者。从无垢真如现诸佛身。此所现身是方便生。宣说诸法然无说相。何以故。无性无所有故。识心清净。是识即有诸所作事亦如是现。虽现无取而亦无说。以胜义谛不可取不可说故。即此无取及无说。性体自真实亦不可说。以不可说即无分别。无分别性是胜义谛。于胜义谛中随事分别所有所有诸法声。如是如是诸法说彼彼诸法无说相。诸法法性皆平等。诸法无我亦无自性。有性无性彼彼自性离有离无。而不可取亦不可说。此中如是若有若无。语义甚深离相而说。诸法无证相。此名正等觉。诸法离说相。是名真实说。无生亦无 现代汉语译本 即一切法既不是断灭，也不是恒常。其自性是有还是无，其真实性自在。这里面没有任何少许的法是可以被获得的表相，也没有任何一件事是可以真正被转变的。诸法虽然生起，但实际上什么也没有。其中也没有真实的境界。智慧如同虚空，远离各种存在的表相。智慧与虚空完全平等。应当知道，一切差别分别都是烦恼之网，障碍了清净的自性。真如没有表相，远离一切所缘。自性清净，具有广大的光明。因此应当知道，诸佛世尊的根本是真如自性，这就是佛宝（Buddha-ratna）。 以清净的因缘，开示清净的法，开启众生正确的理解，自性自然保持，这就是法宝（Dharma-ratna）。 指引真实的道路，自体相应，这就是僧宝（Sangha-ratna）。像这样，佛、法、僧三宝都没有作为的表相，不是五蕴等法，没有聚集，没有所有，没有表相，没有分别。因此，诸佛世尊安住于胜义谛（paramārtha-satya），从如实的道路如实而来，所以名为如来（Tathāgata）。 如实了知无我等法，因此显现各种色相及功德法。从最初发心，修习各种殊胜的修行，得到不退转，乃至最后一生补处，成就正等正觉。这其中的原因，是从无垢的真如显现诸佛的身。这所显现的身是方便而生，宣说诸法，然而没有宣说的表相。为什么呢？因为没有自性，没有所有。识心清净，这个识所作的事情也这样显现。虽然显现，但不执取，也没有说。因为胜义谛不可执取，不可说。即此不执取及不可说，其自性真实，也不可说。因为不可说就是没有分别。没有分别的自性就是胜义谛。在胜义谛中，随着事物分别，所有所有诸法的声音，像这样像这样诸法说，那些那些诸法没有说的表相。诸法的法性都平等，诸法无我，也没有自性。有自性还是没有自性，那些那些自性，远离有和无，而不可执取，也不可说。这里面像这样，若有若无，语义非常深奥，远离表相而说。诸法没有证得的表相，这名为正等觉（samyak-saṃbuddha）。诸法远离说的表相，这名为真实说。没有生也没有灭。
English
English version That is, all dharmas are neither annihilation nor eternal. Whether their nature is existent or nonexistent, their reality is self-existent. There is not the slightest dharma here that can be obtained as an appearance, nor is there anything that can be truly transformed. Although dharmas arise, in reality there is nothing. There is also no real realm within them. Wisdom is like space, free from all appearances of existence. Wisdom and space are completely equal. It should be known that all distinctions and discriminations are the net of afflictions, obstructing the pure nature. Suchness (tathatā) has no appearance, free from all objects of cognition. Its self-nature is pure, possessing great light. Therefore, it should be known that the fundamental nature of all Buddhas, World-Honored Ones, is suchness, and this is the Buddha-jewel (Buddha-ratna). With pure causes and conditions, it reveals the pure Dharma, opening up correct understanding in beings, and the self-nature naturally maintains itself. This is the Dharma-jewel (Dharma-ratna). It points to the true path, with self-nature corresponding, and this is the Sangha-jewel (Sangha-ratna). Like this, the Three Jewels (Triratna) – Buddha, Dharma, and Sangha – have no aspect of being conditioned, are not the aggregates (skandhas) and other dharmas, have no accumulation, have nothing, have no appearance, and have no discrimination. Therefore, the Buddhas, World-Honored Ones, abide in the ultimate truth (paramārtha-satya), coming from the path of reality as it is, and are therefore named Thus-Gone Ones (Tathāgata). Knowing the non-self and other dharmas as they truly are, they therefore manifest various forms and meritorious dharmas. From the initial arising of the mind, they cultivate various supreme practices, attaining non-retrogression, and even in their last life as a Bodhisattva destined to become a Buddha, they achieve complete and perfect enlightenment (samyak-saṃbuddha). The reason for this is that the bodies of all Buddhas manifest from the stainless suchness. These manifested bodies arise through skillful means, proclaiming the dharmas, yet without the appearance of proclaiming. Why? Because they have no self-nature and nothing. The mind of consciousness is pure, and the actions of this consciousness also manifest in this way. Although they manifest, there is no grasping and no speaking. Because the ultimate truth is ungraspable and unspeakable. This very non-grasping and unspeakable nature is self-existent and real, and also unspeakable. Because the unspeakable is without discrimination. The nature without discrimination is the ultimate truth. In the ultimate truth, following the discrimination of things, all the sounds of all dharmas, like this, like this, the dharmas speak, those, those dharmas have no appearance of speaking. The dharma-nature of all dharmas is equal, all dharmas are without self and also without self-nature. Whether there is self-nature or no self-nature, those, those self-natures are apart from existence and non-existence, and are ungraspable and unspeakable. Here, like this, whether there is or there is not, the meaning is very profound, spoken apart from appearances. The dharmas have no appearance of attainment. This is called complete and perfect enlightenment (samyak-saṃbuddha). The dharmas are apart from the appearance of speaking. This is called true speaking. There is no birth and no death. --------------------------------------------------------------------------------
Chinese
灭。诸法甚深义。各各诸境界。无我而无转。外法不可转。外法不可取。施戒等诸法虽说而无相。是故于一切法无所取相。即无所著。此中亦复无别作用。设有所作事亦说名为空。作用空故无实行相。无实行相中法无增无减。若于诸法虚妄分别。当知彼心执相中转。起彼心故。是愚痴者着烦恼性彼非解脱。若不起彼虚妄分别。诸所作事皆悉寂静。彼能如实而得解脱。无分别故心性常寂。是故诸法从缘而生。虽有所生说名为空。当观自法而无有相。正等正觉作如是说。当知诸法无集无散无自无他。无有小法取相可得。如初亦如后初后相应。而彼真如性光明照。若能照达彼真如性。诸法缘生现而无碍。如幻所生亦如是说。此所宣说大乘出生。当知一切法若生若灭。非寻伺道而能知故。何以故。诸语义边无所著故。彼真实性不可知故。是故现前无所取着。智者如实离诸言说。彼分别心说名为网。离分别故即得解脱。彼解脱心如空平等。如是所说是甚深法。若于此中如实信解。是大智者。彼信解心与三界等。是心清净离诸尘垢。复能远离一切染着。即于诸法无取无舍。一切执着愚痴皆悉远离。彼能获得十种自在。彼于自法觉了实性。无自性中亦无所住。于诸法中如实信解。如所信解如实而住。譬如虚空周遍无缺。彼一切法圆满 出生亦复如是。是法平等普遍一切。是中无法若来若去。无来去故诸法现前。知是义者通达佛教。一切生法悉无所著。异此亦复无别有法。此是大乘诸法要道。最上甚深如实而转。识心净故一切无著。与一切法理不相违。是故当知。一切执心尽处有法。彼法甚深非智所观。非所了知。有无二处俱不可立。以是义故。诸佛菩提无能证者。无所证处。菩提法中无所安立。若能如实证自佛者。与一切法而自相应。诸法无因亦无所作。诸愚痴者思惟分别。若执无因又复不能集诸福事。起染着心感恶趣报。是故智者。于此甚深微妙法中。如实信解尊重恭敬。即得无量最上福聚。是名真实修大乘者。是故若人觉了此道。是如实道。是无著道。最上最胜。而能发生清净信者。诸佛称赞。有诸无智邪见外道。不能舍彼诸执着心。此甚深法不应为说。若为说者理不相应。 我所称赞最上法 初中后善理相应 总摄最上真实句 甚深微妙不思议 集诸功德量无边 普施一切众生界 集诸法宝最上义论卷下 现代汉语译本： 出生也是如此。这种法是平等且普遍适用于一切的。其中没有法的来或去。因为没有来去，所以诸法显现于眼前。明白这个道理的人，就通达了佛教。对于一切生法都没有执着。除此之外也没有其他的法。这是大乘诸法的要道，最上且甚深，如实地运转。因为识心清净，所以对一切都没有执着，与一切法的道理不相违背。因此应当知道，一切执着心止息的地方才有法。那个法非常深奥，不是一般的智慧所能观察到的，也不是能够完全了解的。有和无这两种观点都不能成立。因为这个缘故，诸佛的菩提是没有人能够证得的，也没有可以证得的处所。在菩提法中没有什么可以安立的。如果能够如实地证得自佛，就能与一切法自然相应。诸法没有原因，也没有造作者。那些愚痴的人才会思惟分别。如果执着于没有原因，又不能积聚各种福德之事，生起染着之心，就会感得恶趣的果报。所以有智慧的人，对于这种甚深微妙的法，如实地信解、尊重、恭敬，就能得到无量最上的福德聚集。这才是真正修习大乘的人。因此，如果有人觉悟了这条道路，这就是如实的道路，是没有执着的道路，是最上最殊胜的。如果能够生起清净的信心，诸佛都会称赞。有一些没有智慧、邪见的外道，不能舍弃他们那些执着的心，这种甚深的法不应该为他们宣说。如果为他们宣说，道理上是不相应的。 我所称赞最上的法， 开始、中间、结尾都善妙且与真理相应。 总摄最上真实的语句， 甚深微妙不可思议。 积聚各种功德，数量无边， 普遍施予一切众生界。 集诸法宝最上义论卷下