Chinese
。其影不生。不从内出。唯月无水。亦无影现。不从外来。彼此无力。各不能现。岂有自体。和合共生。故论言。若破自性他性即破共义影。若有体应有来出之处。愚人不了。执之为实。智者往观竟不可得。诸法亦然。但以无始无明起或为业。熏习藏识。即以无明或业为因。藏识为缘。因缘见故报相斯现。推而究之竟无来出之处。岂得为实也。如空中花者。病眼因缘妄见空花。花无自体。但由病眼而现。离眼之外岂有一毫可得。万法亦然。并由心现。此外则无。故论言。心生则种种法生。心灭则种种法灭也。下约分别性说。文中初释。次结。如石女儿者。石女无儿。则善恶靡分。妄计兴念。岂不谬乎。如电久住者。万法无实。念念不亭。如电寻灭何得久住。若住生终不灭。住灭终不生。良以灭故不住生。生故不住灭。灭故不住生则生是空生。生故不住灭灭则是空灭。生灭尚空。焉得有住也。论言。诸行生灭不住。无自性故空。识等既然。色亦如是。始从婴儿终至老年。十时改变。一念不亭。非空如幻也。龟老兔角类可知也。下第三观益中有二。初明修之成益。第二一切众生已下。明不修致损。前中复二。初牒结。上来修学观人劝励。智者当如法性而观。离生离灭。离有离无。亦有亦无。非有非无等。如世生盲未曾睹色 现代汉语译本 其影不生，不从内出。就像月亮没有水，也就没有影子显现一样，影子不是从月亮内部产生出来的。 也不是从外部而来。月亮和水彼此没有力量，各自都不能显现影子。哪里有什么自体呢？（月亮、水、影子）和合在一起共同产生影子，这根本是不可能的。 所以《摄大乘论》说：‘如果破除了自性、他性，也就破除了共同产生影子的道理。’如果影子有实体，就应该有来处和出处。愚昧的人不明白这个道理，执着地认为影子是真实的。有智慧的人去观察，最终是找不到影子的来处和出处的。诸法也是这样。 只是因为无始以来的无明（avidya，对事物真相的迷惑）生起，或者因为业力（karma，行为和其结果）熏习阿赖耶识（ālaya-vijñāna，藏识，储存所有经验的意识），就以无明或者业力为因，阿赖耶识为缘，因缘和合，果报之相就显现出来。推究其根本，最终是没有来处和出处的，怎么能说是真实的呢？ 就像空中的花朵一样，因为有眼病，所以错误地看到空中的花朵。花朵没有自体，只是因为眼病而显现。离开眼睛之外，哪里有一丝一毫的花朵可以得到呢？万法也是这样，都是由心显现的，心外则无。所以《摄大乘论》说：‘心生则种种法生，心灭则种种法灭。’ 下面从分别性（parikalpita-svabhāva，遍计所执性，虚妄分别的自性）来说。文中先解释，然后总结。就像石女儿一样，石女没有儿子，那么善恶也就无从区分。妄想计算，兴起念头，难道不是荒谬吗？ 就像闪电不能长久停留一样，万法没有实体，念念不住，像闪电一样迅速消灭，怎么能长久停留呢？如果停留，那么生就终究不会灭；如果停留，那么灭就终究不会生。正是因为灭，所以不住于生；因为生，所以不住于灭。因为灭，所以不住于生，那么生就是空生；因为生，所以不住于灭，那么灭就是空灭。生灭尚且是空的，哪里会有住呢？ 《摄大乘论》说：‘诸行生灭不住，因为没有自性所以是空。’识等既然如此，色法也是这样。从婴儿开始到老年结束，十个时期都在改变，一念不停留，不是空幻又是什么呢？ 乌龟长毛、兔子长角之类的例子，道理是相同的，可以类推得知。下面第三部分是观察的利益，分为两部分。首先说明修习的成就和利益，第二部分‘一切众生已下’，说明不修习导致的损害。前一部分又分为两部分，首先是总结，总结上面修学观的人的劝勉，有智慧的人应当如法性（dharmatā，法的本性）而观察，远离生灭，远离有无，亦有亦无，非有非无等等。就像天生的盲人从未见过颜色一样。
English
English version Its shadow is not produced; it does not come from within. Just as the moon, without water, has no shadow appearing, the shadow is not produced from within the moon. Nor does it come from without. The moon and the water have no power in themselves; each cannot manifest a shadow. Where is there any inherent self-nature? It is fundamentally impossible for (the moon, water, and shadow) to come together and jointly produce a shadow. Therefore, the *Mahāyānasaṃgraha* states: 'If you destroy self-nature and other-nature, you also destroy the principle of the shadow being produced jointly.' If the shadow had substance, it should have a place of origin and a place of departure. Foolish people do not understand this principle and stubbornly believe that the shadow is real. Wise people observe it and ultimately cannot find the shadow's place of origin or departure. All dharmas (phenomena) are also like this. It is only because of beginningless ignorance (avidya, delusion about the true nature of things) arising, or because of karma (actions and their consequences) perfuming the ālayavijñāna (storehouse consciousness, the consciousness that stores all experiences), that ignorance or karma becomes the cause, and the ālayavijñāna becomes the condition. When cause and condition come together, the appearance of karmic retribution manifests. Investigating its root, there is ultimately no place of origin or departure; how can it be said to be real? It is like flowers in the sky; because of a diseased eye, one mistakenly sees flowers in the sky. The flowers have no inherent self-nature; they only appear because of the diseased eye. Apart from the eye, where is there even a trace of a flower to be found? All dharmas are also like this; they are all manifested by the mind; there is nothing outside the mind. Therefore, the *Mahāyānasaṃgraha* states: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' The following discusses the parikalpita-svabhāva (the nature of conceptual imputation, the self-nature of false discrimination). The text first explains and then concludes. Like a barren woman's son, a barren woman has no son, so good and evil cannot be distinguished. To engage in deluded calculations and give rise to thoughts, is this not absurd? Like lightning not staying for long, all dharmas have no substance, they are momentary and do not abide. Like lightning disappearing quickly, how can they stay for long? If it stays, then birth will ultimately not cease; if it stays, then cessation will ultimately not arise. Precisely because of cessation, it does not abide in birth; because of birth, it does not abide in cessation. Because of cessation, it does not abide in birth, then birth is empty birth; because of birth, it does not abide in cessation, then cessation is empty cessation. Even birth and cessation are empty; how can there be abiding? The *Mahāyānasaṃgraha* states: 'The arising and ceasing of all actions do not abide; because they have no self-nature, they are empty.' Since consciousness and so on are like this, form is also like this. From infancy to old age, the ten periods are changing; not a single moment abides. If it is not empty and illusory, what is it? Examples such as turtles growing hair and rabbits growing horns have the same principle and can be inferred. The third part below is the benefit of observation, divided into two parts. First, it explains the accomplishment and benefit of cultivation; the second part, 'All sentient beings below,' explains the harm caused by not cultivating. The first part is further divided into two parts, first a summary, summarizing the exhortations of those who cultivate observation above. Wise people should observe according to dharmatā (the nature of dharma), being apart from birth and cessation, apart from existence and non-existence, both existence and non-existence, neither existence nor non-existence, and so on. It is like a person born blind who has never seen color. --------------------------------------------------------------------------------
Chinese
。虽对青黄无可分别。行者观色知其性空不应分别。故言诸有智应除诸见等也。下第二正明观益。寻遇善友久观不已。自然悟无分别理。心与理冥。境与神会。不久当得阿耨菩提。故言若不分别当知不久得无上菩提也。下明不修损中有二。初明一切众生心性无染具足恒沙诸论功德。可谓自体有大智慧光明义乃至自性清净义。然为无始无明客尘烦恼隐于自心。不得显用。妄执根尘。计之为实。而增爱深。故言一切众生为诸烦恼弊于惠目乃至如起贪着也。二明因之造业随还三界也。 自下大文第三劝近善友。于中有三。初正劝宝明请问善智识相。第二佛言下答。第三善知识有如下总结也。答中有二。初明善知识。洞达深义。解穷法性。方可利人堪为善友。二明依解起行随缘益物。正彰善友功能。亦可自明善友自利德。后明利他德也。前中复二。初举智论境。直谈法性理深。第二了达已下举境论智。正明善友功力。前中初总。次别总者法性理玄。唯佛乃穷。诸余不圣未测其原。名为深法也。自下别明。即是三空门也。智论言。观诸法空名为空。于空中不可取相。是时空转名无相。无相中不应有所作。是时无相转名无作。以是三门观世间即是涅槃何以故。涅槃空无相无作。世间亦如是。彼问曰。如经说涅槃一门。今何以 现代汉语译本。即使对于青色和黄色没有分别。修行者观察色，知道它的自性本空，不应该分别。所以说，一切有智慧的人应该去除各种见解等等。下面第二点正式说明观想的益处。如果能够寻找到好的朋友，长期观想不停止，自然会领悟到没有分别的道理。心与理相合，境界与精神相会，不久将会证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。所以说，如果不分别，应当知道不久就能证得无上菩提。下面说明不修行的损害，其中有两点。首先说明一切众生的心性没有污染，具足恒河沙数诸论的功德，可以说是自体具有大智慧光明之义，乃至自性清净之义。然而因为无始以来的无明客尘烦恼隐藏在自心中，不能显现和运用，虚妄地执着于根尘，认为它们是真实的，从而增加爱欲的深度。所以说，一切众生被各种烦恼蒙蔽了智慧的眼睛，乃至生起贪婪执着。第二点说明因为造业，随着业力在三界中轮回。 从下面开始，第三大段劝导亲近善友。其中有三点。首先正式劝导宝明（Bao Ming）请问善知识的相状。第二点是佛的回答。第三点是善知识的总结。回答中有两点。首先说明善知识通达深刻的意义，了解穷尽法性，才可以利益他人，堪称为善友。第二点说明依据理解而修行，随顺因缘利益万物，正式彰显善友的功能。也可以自己明白善友的自利之德，后面说明利他之德。前面一点中又分为两点。首先举出智论的境界，直接谈论法性的深刻道理。第二点是'了达已下'，举出境界来论述智慧，正式说明善友的功力。前面一点中，首先是总说，其次是分别说明。总的来说，法性的道理玄妙，只有佛才能穷尽，其余不圣洁的人尚未测知其根源，称为深法。下面分别说明，就是三空门。智论说：'观察诸法是空，名为空。在空中不可取相，这时空就转为空无相。在无相中不应该有所作为，这时无相就转为无作。'用这三门来观察世间，就是涅槃。为什么呢？因为涅槃是空、无相、无作，世间也是这样。他问道：'如经书上说涅槃是一门，现在为什么...
English
English version. Even towards blue and yellow, there is no distinction. The practitioner observes form, knowing its nature is emptiness, and should not discriminate. Therefore, it is said that all wise ones should remove all views, etc. The second point below formally explains the benefits of contemplation. If one can find a good friend and contemplate continuously without ceasing, one will naturally realize the principle of non-discrimination. The mind merges with the principle, and the realm meets with the spirit. Before long, one will attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Therefore, it is said that if one does not discriminate, one should know that one will soon attain unsurpassed enlightenment. The following explains the harm of not cultivating, with two points. First, it explains that the mind-nature of all sentient beings is without defilement, possessing the merits of countless treatises like the sands of the Ganges River. It can be said that the self possesses the meaning of great wisdom and light, and even the meaning of self-nature purity. However, due to beginningless ignorance, the defilements of guest dust conceal the mind, preventing it from manifesting and being used. One falsely clings to the roots and dust, considering them to be real, thereby increasing the depth of attachment. Therefore, it is said that all sentient beings are blinded in their wisdom eyes by various afflictions, even to the point of arousing greed and attachment. The second point explains that because of creating karma, one revolves in the Three Realms according to one's karmic force. From below begins the third major section, encouraging closeness to good friends. There are three points within this. First, it formally encourages Bao Ming (Bao Ming) to inquire about the characteristics of a wise and virtuous friend. The second point is the Buddha's response. The third point is the summary of a good and virtuous friend. There are two points in the response. First, it explains that a good and virtuous friend penetrates profound meanings and understands the exhaustive nature of Dharma, so that they can benefit others and be worthy of being a good friend. The second point explains that one cultivates according to understanding, benefiting beings according to conditions, formally highlighting the function of a good and virtuous friend. One can also understand for oneself the virtue of self-benefit of a good and virtuous friend; the latter explains the virtue of benefiting others. In the previous point, there are again two points. First, it cites the realm of the Wisdom Treatise, directly discussing the profound principle of Dharma-nature. The second point is 'Understanding from below,' citing the realm to discuss wisdom, formally explaining the power of a good and virtuous friend. In the previous point, first is the general statement, and then the separate explanations. Generally speaking, the principle of Dharma-nature is profound, and only the Buddha can exhaust it; others who are not holy have not yet measured its origin, and it is called profound Dharma. The following separately explains, which are the Three Gates of Emptiness. The Wisdom Treatise says: 'Observing that all dharmas are empty is called emptiness. In emptiness, one cannot grasp form; at this time, emptiness turns into formlessness. In formlessness, one should not act; at this time, formlessness turns into non-action.' Using these three gates to observe the world is Nirvana. Why? Because Nirvana is emptiness, formlessness, and non-action, and the world is also like this. He asked: 'As the scriptures say that Nirvana is one gate, why... --------------------------------------------------------------------------------