English
English version: Those whose fundamental roots have been severed are able to completely sever all afflictive obstructions. Furthermore, as it is in the Holy Two Truths Sutra, the Bodhisattva Manjushri (妙吉祥菩萨, Manjushri Bodhisattva) was asked: 'How can one attain the subduing of afflictions? How can one come to know afflictions?' Manjushri replied: 'In the ultimate truth (胜义谛, paramārtha-satya), there is ultimately no arising. Within the unborn nature of all phenomena, the conventional (世俗, saṃvṛti) is entirely unreal and inverted. One should cease all inverted thoughts and discriminations arising from inherent existence and so forth. If those thoughts and discriminations do not cease, then there will be a self-entity. Since there is a self-entity, various views will arise. If views arise, afflictions will increase. Son of the gods, if one can understand that in the ultimate truth all phenomena are ultimately unborn, then the ultimate truth possesses ten kinds of non-inversion. If there is no inversion in the ultimate truth, then there is no discrimination. If there is no discrimination, one attains correspondence with cessation (灭, nirodha). If one corresponds with cessation, then that self-entity cannot be obtained. If that self-entity cannot be obtained, then those views cannot arise, even the view of nirvana (涅槃, nirvāṇa) in the ultimate truth will not arise. Therefore, in the practice of non-arising, all afflictions are ultimately subdued. Son of the gods, know that afflictions, in the unobstructed wisdom of the ultimate truth, are ultimately empty, ultimately without characteristics, and ultimately without inherent existence. Knowing in this way is to know afflictions. Son of the gods, just as a poisonous snake is harmed by a mantra, so too are the seeds of those afflictions.' The son of the gods further asked: 'What are the seeds of afflictions?' Manjushri replied: 'Son of the gods, in the ultimately unborn nature of the ultimate truth, if one generates discriminations towards all phenomena, then this is the seed of all afflictions. From this arise various inversions of inherent existence and so forth, and within these inversions, one cannot clearly perceive. Therefore, if one can sever all inversions within the phenomena to be abandoned, then all obscurations to knowledge (智障, jñeyāvaraṇa) can be correctly determined and completely removed. Once the obscurations to knowledge are severed, there is no continuity. Just as when the sun rises, it is free from all clouds and illuminates everywhere without obstruction, so too is the light of wisdom, pure and illuminating. Whether it be form (色, rūpa) or mind, all inherent existence is also like this. The true nature of all things is determined and constant, and within the non-continuous nature, one truly knows the suchness of all things.' 'How can the nature of things herein be expressed in words?' --------------------------------------------------------------------------------
Chinese
。是故于彼胜义世俗谛中。如如所说如实了知一切色相及诸物性已。即得一切智。如是所说断障等义。是证一切智最上胜道。非彼声闻等道。彼诸颠倒不能尽除。亦复不能正断二障。 如楞伽经说。大慧。彼声闻人起别异因有所住着。彼见法已取为涅槃自谓得佛。而不能见法无我理。大慧。此非解脱。如是声闻人自智所证未真出离。谓得出离。异见转故而彼所作非此相应。彼所行道非真解脱。世尊但说一乘之法。不说声闻等道。彼声闻人但于蕴中观察无我。而彼所得谓人无我。此中不然。应观三界一切唯识。若说识外有义得无我者。如是即于无二智无我中。而不得入。以他性得入故。若他性得入者。彼即非入唯识性故。 又如此经圣出世品中说。复次佛子当知。三界唯心所现是心。亦无中边可得。若言有边即有所生。若言有中即有所住。一切皆是分别相故。若心无中边。是故能入彼无二智。如是入者是真实入。 此中有问。若如是者诸相应分位当云何生。答由彼清净胜愿力故。菩萨发起大悲。普为众生作利益事。从彼愿力。出生胜上诸布施等明白善行。彼即真实清净所生。又复菩萨大悲。若一切众生未能尽入诸法无性清净智中。菩萨乃至随入轮回。亦复不染轮回过失。而岂住于彼无发悟寂静法中。 现代汉语译本：因此，对于胜义谛（paramārtha-satya，究竟真理）和世俗谛（saṃvṛti-satya，相对真理）中，如所说的那样如实了知一切色相（rūpa-saṃjñā，物质的显现）及诸物性之后，就能证得一切智（sarvajñāna，对一切事物无碍的智慧）。像这样所说的断除障碍等的意义，是证得一切智最殊胜的道路，不是那些声闻（śrāvaka，听闻佛法而证悟的修行者）等的道路。那些颠倒见不能完全消除，也不能真正断除二障（烦恼障和所知障）。 如《楞伽经》（Laṅkāvatāra Sūtra）所说：‘大慧（Mahāmati，菩萨名）！那些声闻人执着于别异的因，有所住着。他们见到法后，就执取为涅槃（nirvāṇa，寂灭），自认为得到了佛果，却不能见到法无我（dharma-nairātmya，诸法无自性）的道理。大慧！这不是解脱。’像这样，声闻人以自己的智慧所证得的，并非真正的出离，却自认为得到了出离。由于异见的转变，他们所做的与此不相应。他们所行之道不是真正的解脱。世尊（Śākyamuni，释迦牟尼佛）只说一乘（ekayāna，唯一的成佛之道）之法，不说声闻等道。那些声闻人只在五蕴（skandha，构成个体存在的五种要素：色、受、想、行、识）中观察无我（anātman，无自性），而他们所得到的，只是人无我（pudgala-nairātmya，个体无自性）。这其中不然，应该观察三界（trailokya，欲界、色界、无色界）一切唯识（vijñapti-mātra，一切皆是识的显现）。如果说识外有义而得到无我，那么就在无二智（advayajñāna，非二元的智慧）和无我中，而不得入。因为以他性（paratantra，依他起性）而得入。如果以他性而得入，那么他们就不是进入唯识性。 又如此经《圣出世品》中所说：‘复次，佛子（buddhaputra，接受佛陀教诲的人）！应当知道，三界唯心所现，这个心也没有中边可以得到。如果说有边，就是有所生。如果说有中，就是有所住。一切都是分别相的缘故。如果心无中边，所以能入彼无二智。像这样入者，是真实入。’ 这里有人问：如果这样，诸相应分位应当如何产生？回答：由于清净殊胜的愿力，菩萨（bodhisattva，发愿成佛的修行者）发起大悲（mahākaruṇā，伟大的慈悲），普遍为众生做利益的事情。从那个愿力，出生殊胜的布施（dāna，给予）、持戒（śīla，遵守戒律）等明白的善行。那些就是真实清净所生。又，菩萨的大悲是，如果一切众生未能完全进入诸法无性（dharma-niḥsvabhāva，诸法无自性）的清净智中，菩萨乃至随入轮回（saṃsāra，生死轮回），也不被轮回的过失所染污。又怎么会安住在那个没有发悟的寂静法中呢？
English
English version: Therefore, within the ultimate truth (paramārtha-satya) and conventional truth (saṃvṛti-satya), having truly understood all forms (rūpa-saṃjñā, appearances of matter) and the nature of all things as they are described, one attains omniscience (sarvajñāna, unobstructed wisdom of all things). The meaning of cutting off obstacles, as described in this way, is the supreme path to attaining omniscience, not the path of those Śrāvakas (listeners, practitioners who attain enlightenment by hearing the Dharma). Those inverted views cannot be completely eliminated, nor can they truly cut off the two obscurations (klesha-avarana and jneya-avarana, afflictive and cognitive obscurations). As the Laṅkāvatāra Sūtra says: 'Mahāmati (name of a Bodhisattva)! Those Śrāvakas cling to different causes and have attachments. Having seen the Dharma, they grasp it as Nirvāṇa (cessation), thinking they have attained Buddhahood, but they cannot see the principle of Dharma-nairātmya (absence of self in phenomena). Mahāmati! This is not liberation.' In this way, what the Śrāvakas realize with their own wisdom is not true liberation, but they think they have attained liberation. Because of the transformation of different views, what they do is not in accordance with this. The path they follow is not true liberation. The World-Honored One (Śākyamuni, the historical Buddha) only speaks of the one vehicle (ekayāna, the single path to Buddhahood), not the path of the Śrāvakas. Those Śrāvakas only observe the absence of self (anātman) in the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness), and what they attain is only pudgala-nairātmya (absence of self in the individual). This is not correct. One should observe that everything in the three realms (trailokya, desire realm, form realm, formless realm) is only mind (vijñapti-mātra, mind-only). If one says that there is meaning outside of consciousness and attains absence of self, then one cannot enter into non-dual wisdom (advayajñāna) and absence of self. Because one enters through other-nature (paratantra, dependent nature). If one enters through other-nature, then they are not entering the nature of mind-only. Furthermore, as stated in the Holy Transcendence Chapter of this sutra: 'Moreover, sons of the Buddha (buddhaputra, those who receive the Buddha's teachings)! You should know that the three realms are only manifestations of the mind, and this mind has no middle or edge to be found. If you say there is an edge, then there is something produced. If you say there is a middle, then there is something abiding. All are due to the nature of discrimination. If the mind has no middle or edge, then it can enter into that non-dual wisdom. Such an entry is a true entry.' Here, someone asks: If this is the case, how do the corresponding divisions arise? The answer is: Due to the power of pure and supreme vows, Bodhisattvas (beings who aspire to Buddhahood) generate great compassion (mahākaruṇā), universally doing beneficial deeds for sentient beings. From that power of vows, excellent and clear virtuous actions such as giving (dāna) and moral conduct (śīla) are born. These are born from true purity. Furthermore, the great compassion of Bodhisattvas is such that if all sentient beings have not fully entered into the pure wisdom of the absence of inherent existence of all phenomena (dharma-niḥsvabhāva), Bodhisattvas will even enter into saṃsāra (cyclic existence), without being defiled by the faults of saṃsāra. How could they abide in that silent Dharma without awakening? -------------------------------------------------------------------------------- 如经颂云。 无对碍中见 最胜无我智
Chinese
是故若于无二相中说无二语。是为最胜。即胜义谛中真胜意乐。于无二无对碍智中。毕竟无我无有自性。即得所见相应。彼所有见无别异见。一切无分别及无发悟。一切寂静。又问若尔云何能起诸相应行。答不然若或有见彼实。不能随顺胜义。何以故。是中无有主宰自在相应相故。而何有见。但以世俗法中随顺色等境界相故。若智生起。识亦随顺世间所行。是故应知此彼智者。智中冥会说有所见。且非实有主宰等相。若无二无对碍智生起时如实开晓。乃能于是智中得如实见。非谓一切法于胜义谛中无有自性。而世俗谛决定相应。若异此说。是诸异生狭劣之智。 如圣二谛经说。胜义谛中毕竟无性。世俗道中随亦应观。若异此者。彼愚夫异生声闻缘觉菩萨及佛等诸分位。当云何立。谓世俗无因故。世俗无生故。今此不然。世俗道中随应观故。于胜义谛实无所生。胜义谛中若有所得如兔角等。诸世俗法如幻如影及如响等。由如是故。世俗缘生与胜义谛。是中物性非不和合。彼审思察无改转性。此中如是。当知世间一切如幻。诸烦恼业即是幻因。诸众生生即是幻转。所有相应福智诸行亦是幻因。如是相应智即于幻中转。 如般若波罗蜜多经说。须菩提所有声 闻如化缘觉如化。菩萨如化如来如化。烦恼如化业如化。须菩提以是缘故。一切法如化。此如是等差别诸行及异生等。皆如幻相。于彼幻中如所了知。皆是不实取着。若能如是知。是即相应者。若执实取着即愚夫异生。如是所说实不相违。 如圣法集经颂云。 如幻所作事 从化起解脱 此如前了知 非化中有着 说三有如化 佛菩萨悉知 知已被胜铠 作世间利益 如是等诸所行中。应观实性。如前所说奢摩他中。若沉下高举心等起时。应观一切法皆无自性。尔时应离高下作意智得成就。彼奢摩他毗钵舍那相应行者所行之道。即得具足。乃至能起信解力等。住解行地。观后欲起时还复思惟。胜义谛中无有自性。彼世俗谛亦如是住。 如宝云经说。菩萨云何得无我理。善男子。菩萨应以正智观察色受想行识。彼观察时是色生不可得。集不可得。灭不可得。如是受想行识若生若集若灭皆不可得。彼胜义谛中了知无生行已。起慧观察。不复所行而有取着。由是愚无智者。于如是等无自性中。执为有性。颠倒取着。是故生死循环无尽。现受众苦无有休息。菩萨大悲如是常起。无间思念现前为作。悲愍利益发胜愿行。如我所行随得一切智已。于是法性如实觉了。然后于一切佛菩萨等供养 现代汉语译本： 听闻如化缘觉（Pratyekabuddha，独自觉悟者）如化。菩萨如化，如来（Tathagata，佛的称号）如化。烦恼如化，业如化。须菩提（Subhuti，佛陀的弟子之一），因此缘故，一切法皆如幻化。这些差别诸行以及异生等，都如幻相。对于那幻相，如所了知，皆是不真实的执着。若能如此知晓，便是相应者。若执着于真实，便是愚夫异生。如此所说，实不相违背。 如《圣法集经》颂中所说： 如幻所作事，从化起解脱， 此如前了知，非化中有着， 说三有如化，佛菩萨悉知， 知已被胜铠，作世间利益。 如是等诸所行中，应观察实性。如前所说奢摩他（Samatha，止观）中，若沉下高举心等生起时，应观一切法皆无自性。尔时应远离高下作意，智慧得以成就。那奢摩他毗钵舍那（Vipassana，内观）相应的修行者所行之道，便得具足。乃至能生起信解力等，安住于解行地。观后欲起时，还复思惟，胜义谛（Paramartha-satya，最高的真理）中无有自性。那世俗谛（Samvriti-satya，相对的真理）亦如是安住。 如《宝云经》所说：菩萨如何得无我理？善男子，菩萨应以正智观察色（Rupa，物质）、受（Vedana，感受）、想（Samjna，知觉）、行（Samskara，意志）、识（Vijnana，意识）。彼观察时，是色生不可得，集不可得，灭不可得。如是受想行识，若生若集若灭，皆不可得。彼胜义谛中了知无生行已，起慧观察，不复所行而有取着。由此愚无智者，于如是等无自性中，执为有性，颠倒取着。是故生死循环无尽，现受众苦无有休息。菩萨大悲如是常起，无间思念现前为作，悲愍利益，发胜愿行。如我所行，随得一切智已，于是法性如实觉了，然后于一切佛菩萨等供养。