English
English version: It is also not a particularly superior aspect. What does this mean? It means that the light of consciousness can break through the attachment to the aspects of taking and rejecting. Since the nature of consciousness is like this, where is the external meaning? Therefore, all dharmas have no external meaning. It should be known that all the appearances of form represent the illumination of the form of one's own consciousness. It is like people seeing the illusory mirage (yang yan) and the city of Gandharvas (qian ta po cheng), and taking them as real. Those without wisdom, with foolish and attached minds, observe forms and other dharmas as real, and it is the same. From this attachment to self, the mind follows and revolves. As previously mentioned, the meaning of the five skandhas, twelve entrances, and eighteen realms (wu yun, shi er chu, shi ba jie) should be understood as being established only by the different functions of the mind, apart from the differences of those parts. And all kinds of appearances are only manifested by the mind. The accomplishment of this meaning is as stated in the *Vijñaptimātratāsiddhi* (Cheng Wei Shi Lun). Here, someone asks: Earlier, you spoke of the five skandhas. What is the self-nature of consciousness? The answer is: Just as it is said about the mind, consciousness is also like that. Just as the World-Honored One Buddha often says: It should be known that everything is only a manifestation of the mind. This meaning is very profound, and those who are foolish cannot understand it, so they do not see the truth. Therefore, if one can empty the appearance of self, then in this mind, no discrimination arises. Those who give rise to discrimination do so because of heretical teachings. The meaning they establish cannot be established. The true meaning is to see the non-self of dharmas (fa wu wo), which is the meaning of the non-self of dharmas in Mahayana Buddhism. The self-mind is originally unborn, and whatever arises is also equal. The self-mind increases and enters the true meaning, which is born from the path of Yoga practice (yu jia xing men). Here, it should be known that the subsequent support is without substance. This is called the pure mind manifesting. If the past dharma has no substance in the past, if the future dharma has not yet arrived in the future, if the present dharma does not abide in the present, how should it abide in the three times (past, present, and future)? Just as an army or a forest is composed of many dharmas, it should be known that the knower is without the appearance of self. That consciousness is also not the support. If one has such a view of all dharmas, it is like a red cloud quickly dissipating. Therefore, it should be known that if a dharma exists, it is manifested from thought. The Alaya consciousness (a lai ye shi) is also like this. All sentient beings, whether coming or going, are naturally like this. Just as the ocean is the place where all streams return, the support of the Alaya consciousness is also like this. If someone observes that consciousness in this way, then discriminatory thoughts cannot arise. If they each truly know, then how should those names be spoken? If they each know all things... --------------------------------------------------------------------------------
Chinese
性。即彼各各不能称说。作此说者是决定语。是故诸法亦决定生。于一切事随转成就。能知所知是二差别。所知若无能知何立。二俱无实法云何得。是故应知。所言心者而但有名。彼名亦复无别可得。但以表了故。彼名自性亦不可得。以是义故。智者应当观菩提心自性如幻。若内若外及二中间求不可得。无法可取无法可舍。非形色可见非显色可表。非男女相非黄门相。不于一切色相中住。无法可见非眼境界。唯一切佛观察平等。若心自性若无自性。平等法中云何得见。所言性者名分别故。若离分别心性俱空。若有分别可见心者。此中云何说名为空。是故应知。无能觉无所觉。若能如是观菩提心。即见如来。若有能觉及有所觉。而菩提心不可成立。是故无相亦复无生。非语言道而能称赞。又菩提心者犹如虚空。心与虚空俱无二相。此说心空空智平等。佛佛神通佛佛无异。所有诸佛三世事业。一切皆住菩提界中之所摄藏。虽所摄藏彼一切法而常寂静。亦复观察。是无常法犹如幻化。非所摄藏调伏三有。住空法故。一切无生此说为空。一切无我亦说为空。若以无生及彼无我观为空者。是观不成。若染若净二种分别。即成断常二种见相。若言以智观彼空者。是空亦复无别有体是故菩提心离诸所缘住虚空相。若观虚空为所住者。 现代汉语译本： 性。即它们各自都无法被描述。说这种话是确定的。因此，一切诸法也是决定产生的，在一切事物中随顺转变而成就。能知和所知是两种差别。如果所知不存在，能知又如何成立？如果两者都没有实体，法又如何获得？因此应当知道，所说的心只是一个名称，那个名称也没有任何差别可以获得，只是为了表达和了解的缘故。那个名称的自性也是不可获得的。因为这个缘故，智者应当观察菩提心的自性如同幻象，无论在内、在外以及两者之间都无法找到。没有法可以获取，没有法可以舍弃，不是形色可见，不是显色可以表达，不是男女之相，不是黄门之相，不住于一切色相之中，没有法可以看见，不是眼睛的境界，唯有一切佛观察平等。如果心有自性或者没有自性，在平等法中又如何能够看见？所说的‘性’只是名称分别的缘故，如果离开分别，心和性都是空。如果存在分别可见的心，那么这里又如何称之为空？因此应当知道，没有能觉，也没有所觉。如果能够这样观察菩提心，就是见到了如来。如果存在能觉和所觉，菩提心就无法成立。因此，菩提心是无相的，也是无生的，不是语言之道可以称赞的。而且，菩提心就像虚空一样，心和虚空没有两种不同的相。这说明心空和空智是平等的，佛与佛的神通，佛与佛之间没有差异。所有诸佛三世的事业，一切都安住在菩提界中被摄藏。虽然被摄藏了一切法，却常常寂静，也常常观察，这些无常法就像幻化一样，不是被摄藏的，调伏三有，安住在空法的缘故，一切都是无生的，这说明是空。一切无我也是说明是空。如果用无生和无我来观察空，这种观察是不成立的。如果存在染和净两种分别，就形成了断见和常见两种见相。如果说用智慧来观察空，这个空也没有另外的实体，因此菩提心远离一切所缘，安住在虚空的相上。如果观察虚空作为所住之处，
English
English version: Nature. That is, each of them cannot be described. To say this is a definite statement. Therefore, all dharmas are also definitely produced, and are accomplished by following transformation in all things. The knower and the known are two different things. If the known does not exist, how can the knower be established? If both have no substance, how can dharma be obtained? Therefore, it should be known that the so-called 'mind' is just a name, and that name has no difference that can be obtained, but only for the sake of expression and understanding. The self-nature of that name is also unobtainable. For this reason, the wise should observe the self-nature of Bodhicitta as an illusion, which cannot be found whether it is inside, outside, or in between. There is no dharma to be taken, no dharma to be abandoned, not visible in form, not expressible in appearance, not the appearance of male or female, not the appearance of an eunuch, not dwelling in all forms, no dharma can be seen, not the realm of the eye, only all Buddhas observe equally. If the mind has self-nature or no self-nature, how can it be seen in the equal dharma? The so-called 'nature' is only because of the distinction of names. If separated from distinction, both mind and nature are empty. If there is a distinguishable mind that can be seen, then how can it be called empty here? Therefore, it should be known that there is no knower and no known. If one can observe Bodhicitta in this way, one sees the Tathagata. If there is a knower and a known, Bodhicitta cannot be established. Therefore, Bodhicitta is without characteristics and without arising, and cannot be praised by the path of language. Moreover, Bodhicitta is like space, and mind and space have no two different aspects. This shows that mind-emptiness and emptiness-wisdom are equal, and the supernatural powers of Buddhas are no different from each other. All the deeds of the Buddhas in the three worlds are all dwelling in the Bodhi realm and are contained within it. Although all dharmas are contained, they are always tranquil, and are also often observed. These impermanent dharmas are like illusions, not contained, subduing the three existences, dwelling in the empty dharma, everything is unarisen, which means emptiness. Everything is without self, which also means emptiness. If one observes emptiness with non-arising and non-self, this observation is not established. If there are two kinds of distinctions, defilement and purity, then two kinds of views, annihilation and permanence, are formed. If it is said that emptiness is observed with wisdom, then this emptiness has no other substance, therefore Bodhicitta is far away from all objects and dwells in the aspect of emptiness. If one observes emptiness as a dwelling place, --------------------------------------------------------------------------------
Chinese
是中即应有空有性。二名差别故知空者。犹如世间师子一吼群兽皆怖。如空一言。众语皆寂。故知处处常寂彼彼皆空。又复识法是无常法从无常生。彼无常性即菩提心。此说空义亦不相违。若无常性即菩提心者。若爱乐菩提是心平等。而亦不说爱乐彼空。取空之心当云何得。当知本来自性真实一切成就菩提心义。又复应知物无自性。无自性性。是此说义。此所说者是心云何。若离我法即心不住。此非一法亦非诸法。各各自性而自性离。如世糖蜜甜为自性。又如火者热为自性。彼诸法空。自性亦然。彼诸法性非常非断非得非离。以是义故。无明为初老死为后。诸缘生法之所成立。犹如梦幻体亦无实。由此说为十二支法。即此亦名十二支轮。循环转彼生死门中。而实无我无别众生。无三业行果报差别。若于是中了缘生法。即能出离诸境界门。彼非行相不坏正因蕴所生故。轮回后边非行相故。一切无持空空生故。法法平等造因受果。是佛所说。所有诸法聚类所生。如击鼓有声。如殖麦生芽。诸法聚类其义亦然。如幻如梦缘生所现。诸法因生而亦无生。因因自空而何所生。是故应知诸法无生。即此无生说名为空。如说五蕴蕴性平等。彼一切法亦如是念。若有说空如真实说。而所说空体亦非断。非断体中实亦不可得。说体为空空 亦无体。若了无实作者无常。诸烦恼业积集为体。是业亦复从心所生。心若无住业云何得。如快乐心是寂静性。彼寂静心而不可取。诸有智者能实观察。彼见实故而得解脱。又菩提心者最上真实。此真实义说名为空。亦名真如亦名实际。是即无相第一义谛。若不了知如是空义。当知彼非解脱分者。于轮回中是大愚痴。轮回行人六趣流转。若有智者能如实观彼菩提心与空相应。如是观已乃能成就利他智慧无碍无著。是即知恩报佛恩者。常以悲心普观众生父母眷属有种种相。烦恼猛火常所烧燃。使诸众生轮回生死。如所受苦念当代受。如和合乐念当普施。复观世间爱非爱果。善趣恶趣。饶益不饶益。随众生转。而诸众生本来无得。随智差别起种种相。所有梵王帝释护世天等。若天若人一切不离世间相故。又复观察所有地狱饿鬼畜生。是诸趣中一切众生。无量无数种类色相。不饶益苦常所随转。饥渴所逼。互相杀害互相食啖。因如是故不坏苦果。诸佛菩萨如实能观善趣恶趣一切众生诸业报事自相如是。如所观已起方便心。善护众生令离诸垢。诸菩萨由此以大悲心而为根本。以彼众生为所缘境。是故诸菩萨不着一切禅定乐味。不求自利所得果报。过声闻地不舍众生。修利他行发大菩提心。生大菩提芽求佛菩提果。以大悲心观众 现代汉语译本 也没有实体。如果完全没有真实的作者，那就是无常。各种烦恼和业力积聚成为实体。这些业力也同样是从心中产生的。如果心没有住处，业力又怎么能存在呢？比如快乐的心是寂静的本性。那寂静的心是不可把握的。有智慧的人能够如实地观察。他们因为见到实相而得到解脱。此外，菩提心（bodhicitta，觉悟之心）是最上和真实的。这真实的意义被称为空（śūnyatā，空性）。也叫做真如（tathātā，事物的真实本性），也叫做实际（bhūtakoti，真实的界限）。这就是无相的第一义谛（paramārtha-satya，最高的真理）。如果不了解这样的空义，应当知道他不是解脱的修行者。在轮回中是非常愚痴的。轮回中的行人在六道（ṣaṭ-gati，天道、人道、阿修罗道、畜生道、饿鬼道和地狱道）中流转。如果有智慧的人能够如实地观察，那菩提心与空性相应。这样观察之后，才能成就利益他人的智慧，没有障碍，没有执着。这就是知恩报佛恩的人。常常以悲心普遍地观察众生，父母眷属有种种不同的境况。被烦恼的猛火常常烧燃。使得众生在生死中轮回。如同他们所受的苦难，想着要代替他们承受。如同和合的快乐，想着要普遍地施与他们。再观察世间可爱和不可爱的果报，善趣（sugati，好的去处）和恶趣（durgati，坏的去处），饶益和不饶益，随着众生而转变。而众生本来没有得到什么。随着智慧的差别而产生种种不同的现象。所有梵王（Brahmā，色界诸天的统治者），帝释（Indra，忉利天之主），护世天等，无论是天还是人，一切都不能脱离世间的现象。又进一步观察所有的地狱（naraka，受苦之处），饿鬼（preta，长期遭受饥饿折磨的众生），畜生（tiryagyoni，动物）。这些趣道中的一切众生，无量无数，种类繁多，色相各异。不饶益的痛苦常常伴随着他们。被饥渴所逼迫，互相残杀，互相吞食。因为这样，不好的苦果不会消失。诸佛菩萨如实地观察善趣和恶趣的一切众生，他们的业报之事，各自的相状就是这样。如他们所观察到的那样，生起方便之心。好好地守护众生，使他们远离各种垢染。诸菩萨因此以大悲心（mahākaruṇā，伟大的慈悲）作为根本。以那些众生作为所缘境。所以诸菩萨不执着于一切禅定（dhyāna，冥想状态）的快乐滋味。不追求自己所得到的果报。超越声闻地（Śrāvakabhūmi，声闻乘的境界），不舍弃众生。修习利益他人的行为，发起大菩提心。生起大菩提芽，寻求佛菩提果。以大悲心观察众生。