English
English version: Abandon all attachments, and proclaim that phenomena such as birth and death ultimately have no dharma (phenomena, things) that can be produced. The *Sagathakam Nama Sutra* says: 'What is birth? What is death?' The answer is: 'Non-birth is called birth, and non-death is called death.' It also says here: 'The 'A' letter gate (A-mukha, the source of all dharmas) means that all dharmas are free from birth and death.' This is the gate of all dharmas being without self-nature (svabhava), accomplished by emptiness of self-nature. The *Arya-dvisatyata-nama-mahayana-sutra* says: 'If one realizes the equality of non-birth, one attains the equality of all dharmas.' The *Prajnaparamita Sutra* says: 'Subhuti (Subhuti, a disciple of the Buddha)! Rupa (Rupa, form) is empty of self-nature, and even Vijnana (Vijnana, consciousness) is empty of self-nature, accomplished by emptiness of self-characteristics.' The *Elephant Axle Sutra* says: 'All natures are unattainable in birth. In the nature of non-birth, fools cling to the existence of birth.' The *Father and Son Sutra* says: 'All those dharmas are equal, and the three times (past, present, and future) are also equal. All dharmas of the past are separate from self-nature, and even all dharmas of the present are also separate from self-nature.' Generally speaking, the corresponding and firm meaning in the Agamas (Agama, early Buddhist scriptures) should be carefully examined. If it is different from this, even with a cause, it cannot be established. Herein, after determining and examining according to reason and reality, briefly speaking, the so-called nature of birth of dharmas, either says there is a cause or says there is no cause, one should truly know that it is neither with a cause nor without a cause. What is the reason for this? If the nature of cause is abandoned, this difference may have a real manifestation, but it is not without a cause. If a dharma arises, it is that all dharma-nature pervades everywhere, how can it be said that it does not exist? When there is no self-nature, there may be no difference, but at the time of arising, it is also not obtainable. Therefore, it is said that it is not with a cause. Generally speaking, it is not that it can be harmonized without a cause, nor is it that it can be harmonized with a cause. As it is said, if one clings to the existence of Atman (Atman, soul), that is the attachment arising from the eternal cause of the Tirthikas (Tirthika, non-Buddhist religions). In the absence of self-nature, it can produce actions and serve as a manifestation, destroying the nature of causes, how can it produce actions? This is an unreasonable abandonment. Moreover, it is not that the self, etc., clung to by the Tirthikas, has its own power and can obtain the nature of not abandoning in other different dharmas. Since one clings to permanence, one cannot bring benefits to other things. If there is no benefit, it goes against the corresponding dharma. Herein, it should be understood that all the powers of the self, etc., that are clung to are ultimately empty, like the child of a stone woman (a child born to a barren woman, a metaphor for something that cannot exist). They have no self-nature in the things they do. --------------------------------------------------------------------------------
Chinese
不能成就彼等。设有所作无实力能。若非所作又非和合。又如一切事随有作。生已后时决定。若有力能即彼力能。自性随转乃如前说。所起作事而得和合。或不随转亦如前说。彼无自性无常因性定不和合。是故诸无常中无有少法可得。 此中意者如世尊言。复次大慧。不实共相者。所谓虚空灭涅槃无作者。无性无取者共相。是故无常等。生此不和合而亦非无常。如过去未来二事性中。亦非有生而得和合。彼无和合因性随转。若同时生有所相应。亦非同时因所作自性事得决定。彼同时观亦无所成性。或异时观亦非异时。若于时中缘中观者。彼亦不生不实。过去若生有所和合。而亦非缘亦非有生。彼一切我而亦无缘。又非一刹那中一切刹那随入。劫与刹那分量而不和合。如诸微尘合集抟聚。是中亦无极微量我而得和合。如是一聚一分中。彼刹那蕴聚性不和合。自不得生亦无因分。若于是中取彼分性。即自我所作相违亦无二种。若有二分性即二种过失随着。如是总说。是故一切世俗所生有所得性。于胜义谛中而实无生。此说不与阿含等相违。 如佛所言。诸有生性皆谓世俗。胜义谛中生无自性。无自性中若起疑惑。彼即实起世俗之意。所说如理。是佛世尊真胜意乐。如世稻秆等。自性他性于二种中说无因生。是 现代汉语译本：不能成就他们。假设有所作为但没有实际能力。如果不是所作，也不是和合。又如一切事物，随着有所作为，在产生之后的时间是确定的。如果具有能力，那就是那种能力。自性随着转变，就像前面所说的那样。所产生的作为之事而能够和合，或者不随着转变，也像前面所说的那样。它们没有自性，是无常的因性，必定不能和合。因此，在一切无常的事物中，没有丝毫法可以获得。 这里的意思就像世尊所说：‘再者，大慧（Mahamati），不真实的共相（lakshana）是指虚空（akasa）、灭（nirodha）、涅槃（nirvana，解脱）、无作者（akartrika）、无自性（nihsvabhava）、无取者（anupadana）的共相。’因此，无常等等，产生这种不和合，但也不是无常。就像过去和未来两种事物的性质中，也不是有产生而能够和合。它们没有和合的因性随着转变。如果同时产生，有所相应，也不是同时的因所作的自性之事能够决定。那种同时的观察也没有所成就的性质，或者不同时的观察也不是不同时。如果在时间之中，在因缘之中观察，它们也不会产生，不真实。过去如果产生，有所和合，但也不是因缘，也不是有产生。它们一切都是我（atman），但也没有因缘。又不是在一个刹那（ksana，极短的时间单位）中，一切刹那随着进入。劫（kalpa，极长的时间单位）与刹那的分量不和合。就像诸多的微尘（paramanu，最小的物质单位）合集抟聚，其中也没有极微量的我而能够和合。像这样，在一个聚集、一个部分中，那些刹那、蕴（skandha，构成个体的要素）的聚集性质不和合。自己不能产生，也没有因的分。如果在这里取那些部分的性质，就与自我所作的相违背，也没有两种。如果有两种部分的性质，就有两种过失随着。像这样总的来说，因此一切世俗所产生的有所得的性质，在胜义谛（paramartha-satya，最高的真理）中实际上没有产生。这种说法不与阿含（Agama，佛教经典）等相违背。 如佛所说：‘诸有生性的事物都说是世俗，在胜义谛中，产生没有自性。’在没有自性中如果产生疑惑，那就是实际上产生了世俗的意念。所说的如理，是佛世尊真正的殊胜意乐。就像世间的稻秆等，自性他性在两种中说没有原因而产生，这是...
English
English version: They cannot accomplish those things. Suppose there is action but no actual ability. If it is not action, it is also not combination. Furthermore, like all things, with action, the time after arising is fixed. If there is ability, then that is that ability. The inherent nature follows transformation, just as previously stated. The actions that arise can combine, or they do not follow transformation, also as previously stated. They have no inherent nature, are of impermanent causal nature, and certainly cannot combine. Therefore, among all impermanent things, not a single dharma (law, principle) can be obtained. Here, the meaning is as the World Honored One (Bhagavan) said: 'Furthermore, Mahamati, unreal common characteristics (lakshana) refer to the common characteristics of space (akasa), cessation (nirodha), nirvana (liberation), non-authorship (akartrika), absence of inherent nature (nihsvabhava), and non-grasping (anupadana).' Therefore, impermanence, etc., produce this non-combination, but it is also not impermanent. Just like in the nature of past and future things, there is also no arising that can combine. They have no causal nature of combination that follows transformation. If they arise simultaneously and are mutually corresponding, it is also not that the nature of things done by simultaneous causes can be determined. That simultaneous observation also has no accomplished nature, or non-simultaneous observation is also not non-simultaneous. If one observes within time, within conditions, they also do not arise, are not real. If the past arises and combines, it is also not a condition, nor is there arising. They are all self (atman), but there are also no conditions. Furthermore, it is not that in one instant (ksana), all instants follow and enter. The measure of a kalpa (an extremely long period of time) and an instant do not combine. Just like numerous dust motes (paramanu) gather and clump together, there is also no extremely minute self that can combine within them. Like this, in one gathering, one part, those instants, the aggregate (skandha) nature of the aggregates do not combine. They cannot arise on their own, nor are there causal parts. If one takes those partial natures here, it contradicts what the self has done, and there are also no two kinds. If there are two kinds of partial natures, then two kinds of faults follow. Thus, generally speaking, therefore, all worldly-produced natures of attainment, in ultimate truth (paramartha-satya), actually do not arise. This statement does not contradict the Agamas (Buddhist scriptures), etc. As the Buddha said: 'All things that have arising nature are said to be worldly; in ultimate truth, arising has no inherent nature.' If doubt arises in the absence of inherent nature, then it is actually the thought of the worldly that arises. What is said is reasonable; it is the true and supreme intention of the Buddha, the World Honored One. Just like worldly rice stalks, etc., inherent nature and other nature are said to arise without cause in both kinds, this is... --------------------------------------------------------------------------------
Chinese
义当止。此中宜应如理伺察。若色无色彼之二性如瓶器等。彼极微量不坏色性。于前分位而非一性。前分位中若有所坏彼即不成。又非极微聚中有一性多性。彼一多性离云何有自性。若无自性此即胜义。如梦中所得色相色性。其义应知此即佛所说。 如楞伽经说。复次大慧。譬一大象破如微尘。于是微尘相中。如理伺察彼之色性实无自性。又如色蕴中青等诸色。彼有对碍而无自性。如是毕竟识外非色。是义应知。 如世尊言。外无诸色自心所现。彼外青等种种色相实无对碍。而取舍相亦无对碍。非一性相应。亦非多性相应。一多相违云何非一性。以一聚色性故。非一生非多性者。其义应知。此中伺察诸有色相。自体不实故无对碍。彼识亦不实。何以故识自相离。非说彼色离识而有。又复识之自相种种不实。由如是故说识不实。是故佛说识如幻士。如是总说若一性若多性是性皆空。胜义谛中一切性不实此义决定。 又如楞伽经说。譬如镜中所见之像。非一性非异性。如是观时是性非有。何以故一异性离故。一异性不着故。或有说言。智者观自性实不可得。此中不可显说无自性故。如是等诸有所说如理伺察。是为思所成慧决定如实。是义成就由此修所成慧当得生起。若无闻等修慧不成。 如宝云 经说。诸正行者有智光明。出生中间彼正不坏。由智出生诸所修作出生成就。譬如地中不净遍满。诸有所生云何能生。诸修亦然。明了智果真实性中如理出理。 如三摩地王经说。若有人起多种寻求。而所起心有著有依止。是故若欲证彼真实修慧者。应当最初修奢摩他相应胜法。令心安住犹如止水。若心有动非奢摩他。不能摄持而住。如佛所说。住等引心能如实知。若散心位非此相应。是故修奢摩他时。诸所得诸所欲。当住平等舍。体中苦等而悉除遣。安住净戒发起精进速得成就。此中如是。 如和合解脱经说。先修施等胜上之行。次复修持净戒。然后住于奢摩他行。若欲住是奢摩他者。随诸分位。于诸佛菩萨等先当归命忏悔随喜。次应起大悲心普尽世间生救度想。于安隐座中加趺而坐。直身端住现前正念。引发三摩地。现前相应。从初专注如应观察。乃至多种所缘等事。普尽收摄系心静住。复次总略。色无色二种中。应当舍离散乱过失。总彼相应所缘起胜作意。乃至蕴处界一切事等。悉不分别即得清净。所有广说诸所缘行相。如和合解脱经第十八相应分。 所有世尊摄有情事。色等分别及一切事分别。略中广行相。如阿毗达磨等说。 此中意者于彼等事。观已离过而悉收摄。令心相续胜进 现代汉语译本：经中说，那些真正修行的人拥有智慧的光明，在（生死）中间产生，这种正行是不会被破坏的。通过智慧的产生，所有修习的行为都会产生并成就。譬如，如果土地中充满了不净之物，那么从中生出的东西又怎么能清净呢？修行也是如此。在明了智慧的果实和真实性中，如理如实地显现真理。 如《三摩地王经》（Samadhiraja Sutra，一部重要的佛教经典，强调三摩地的修习）所说，如果有人生起多种寻求，而所生起的心有执着和依赖，因此，如果想要证得那真实的修慧，应当首先修习与奢摩他（Śamatha，止，平静）相应的殊胜之法，使心安住，犹如止水。如果心有动摇，就不是奢摩他，不能摄持而住。如佛所说，安住于等引心（Samahita-citta，专注的心）才能如实知见，如果处于散乱的心境，就不能相应。因此，在修习奢摩他时，对于所有得到的和想要的，应当保持平等舍（Upekṣā，平静，舍弃）。在身体中产生的苦等感受，都应全部去除。安住于清净的戒律，发起精进，迅速获得成就。这里就是这样说的。 如《和合解脱经》（Samucchaya-vimoksha Sutra，一部关于解脱的经典）所说，首先修习布施等殊胜的行为，然后修持清净的戒律，之后安住于奢摩他行。如果想要安住于奢摩他，随着各种不同的阶段，对于诸佛菩萨等，首先应当归命、忏悔、随喜。其次，应当生起大悲心，普遍地对世间众生发起救度的想法。在安稳的座位中，跏趺而坐，身体正直端正，保持正念，引发三摩地，使心与三摩地相应。从最初的专注开始，如应观察，乃至多种所缘等事，普遍地收摄，系心静住。再次，总的来说，在色（Rūpa，物质）和无色（Arūpa，非物质）两种境界中，应当舍离散乱的过失，总摄与所缘相应的殊胜作意，乃至蕴（Skandha，构成要素）、处（Āyatana，感官领域）、界（Dhātu，元素）等一切事物，都不分别，就能得到清净。所有广说的各种所缘行相，如《和合解脱经》第十八相应分所说。 所有世尊摄受有情的事情，色等分别以及一切事物的分别，略说、中说、广说的行相，如《阿毗达磨》（Abhidharma，佛教哲学）等所说。 此中的意思是，对于那些事物，观察之后，远离过失，全部收摄，使心相续不断地殊胜进步。