English
'Actions' have good and evil, and 'consciousness' has love and hate. The mind of love and hate comes from knowledge and views. Now, observing that the root nature of knowledge and views is empty, then the seed of consciousness will not arise. If the seed of consciousness does not arise, then the seeds of karma will wither away for a long time. When the seeds of karma wither away for a long time, the fruit of Bodhi is achieved. Therefore, it is said that there is no 'form', no 'feeling', 'perception', 'mental formations', 'consciousness'.", "'No eye, ear, nose, tongue, body, mind; no form, sound, smell, taste, touch, dharma'.", "The eye can see 'form', so it is called the eye. The ear can hear 'sound', so it is called the ear. The nose can smell 'odor', so it is called the nose. The tongue can distinguish 'taste', so it is called the tongue. The body can feel 'touch', so it is called the body. Consciousness can observe 'dharma', so it is called consciousness. If there is no 'form', 'sound', 'smell', 'taste', 'touch', 'dharma', then what use are the eye, ear, nose, tongue, body, and mind? If there is no eye, ear, nose, tongue, body, and mind, then 'form', 'sound'" ] } ``` -------------------------------------------------------------------------------- 香味触法。亦不自说。以是各不能自起。皆是和合因缘。和合因缘。即生灭法。生灭法者。即是空。故。言无也。又起信论云。所谓法者。是众生心。法不自法。由心故法。当知是法。乃属于心。此处似难。故须问答。问曰。既云法不自法。由心故法。心无定相。云何由心。答曰。心虽无相。而知一切法。又问。心既觉知。法有觉不。答曰。法若有觉者。还即是心。故佛者名觉。法名不觉。僧名和合。故知法不自法者。为无情无分别也。由心故法者。心有情识。能分别故。邪正之理。自然即现。当知法不自法。由心故法。明知心亦不自心。由法故心。何以故。若无法者。心即无诸缘虑。以无缘虑故。则无法无心。当知分别者妄念也。无分别者。会法性也。此之无分别。非总无分别。是分别分别。是无分别。善知诸法。不逐世迁。故言无眼耳鼻舌身意无色声香味触法。 无眼界。乃至无意识界。 眼界者即色也。乃至无意识界者。即声香味触法也。界者即十八界也。何故言十八界。内有六根。外有六尘。中有六识。故言十八界。又眼只见色。不能闻声。耳只闻声。不能见色。鼻香舌味身触意法。亦复如是。用皆有所。各不相知。故言界也。又眼识为能观。尘为所观。能所和合。善恶生焉。故知和合之法。皆是妄想因缘。妄想因缘即是生灭。愚者谓实。业种便生。智者了达根本。妄心不起。业种不生。业种不生。则永辞后有。故言无眼界乃至无意识界。 无无明。亦无无明尽。 妄心取相。确执不移。名曰无明。了达 ```json { "translations": [ "现代汉语译本", "香味触法，它们自己不能说明自己。因此，它们各自不能独立产生，都是因缘和合的结果。因缘和合，就是生灭法。生灭法，就是空。所以说‘无’。", "《起信论》又说：‘所谓的法，是众生的心。法不能自己成为法，而是由于心才成为法。’应当知道，法是属于心的。这里似乎有疑问，所以需要问答。", "问：既然说‘法不能自己成为法，而是由于心才成为法’，但心没有固定的相状，怎么能说由于心呢？", "答：心虽然没有相状，却能觉知一切法。", "又问：心既然有觉知，法有觉知吗？", "答：法如果也有觉知，那就还是心了。所以佛被称为‘觉’（Buddha，觉悟者），法被称为‘不觉’。僧被称为‘和合’（Sangha，僧团）。由此可知，法不自己成为法，是因为法是无情无分别的。由于心才成为法，是因为心有情识，能够分别，邪正的道理自然就显现。应当知道，法不自己成为法，是由于心才成为法。明白了这个道理，就知道心也不自己成为心，而是由于法才成为心。为什么呢？如果没有法，心就没有诸多的缘虑。因为没有缘虑，就没有法也没有心。应当知道，分别就是妄念，没有分别就是会合法性。这里的‘没有分别’，不是完全没有分别，而是分别分别，就是没有分别。善于了解诸法，不随着世俗迁流，所以说‘无眼耳鼻舌身意，无色声香味触法’。", "无眼界，乃至无意识界。", "眼界就是色，乃至无意识界就是声香味触法。界，就是十八界。为什么说十八界？内有六根（眼耳鼻舌身意），外有六尘（色声香味触法），中间有六识（眼识、耳识、鼻识、舌识、身识、意识），所以说十八界。而且，眼睛只能看见色，不能听见声音；耳朵只能听见声音，不能看见色；鼻子闻香，舌头尝味，身体感受触觉，意识认知法，也是如此。它们的作用各有不同，彼此不能互相知晓，所以说是‘界’。", "另外，眼识是能观，尘是所观，能观和所观和合，善恶就产生了。所以知道和合之法，都是妄想因缘。妄想因缘就是生灭。愚昧的人认为这是真实的，业的种子就产生了。智慧的人了达根本，妄心不起，业的种子就不产生。业的种子不产生，就永远告别后有（未来的生命）。所以说‘无眼界乃至无意识界’。", "无无明，亦无无明尽。", "妄心执取外相，顽固地坚持不放，这叫做无明（Avidya，无明）。了达" ], "english_translations": [ "English version", "Fragrant smells, tastes, tactile sensations, and dharmas cannot speak for themselves. Therefore, they cannot arise independently; they are all the result of the combination of causes and conditions. This combination of causes and conditions is the law of arising and ceasing. The law of arising and ceasing is emptiness. Therefore, it is said to be 'without'.", "The Awakening of Faith also says: 'What is called dharma is the mind of sentient beings. Dharma cannot become dharma by itself; it becomes dharma because of the mind.' It should be known that dharma belongs to the mind. This seems difficult, so questions and answers are needed.", "Question: Since it is said that 'dharma cannot become dharma by itself; it becomes dharma because of the mind,' but the mind has no fixed form, how can it be said to be due to the mind?", "Answer: Although the mind has no form, it can perceive all dharmas.", "Question: Since the mind has awareness, does dharma have awareness?", "Answer: If dharma also has awareness, then it is still the mind. Therefore, the Buddha is called 'Awakened' (Buddha), dharma is called 'Unawakened'. The Sangha is called 'Harmony' (Sangha). From this, it can be known that dharma does not become dharma by itself because dharma is insentient and without discrimination. Dharma becomes dharma because of the mind because the mind has sentience and can discriminate, and the principles of right and wrong naturally appear. It should be known that dharma does not become dharma by itself; it is due to the mind that dharma becomes dharma. Understanding this principle, one knows that the mind does not become mind by itself; it is due to dharma that the mind becomes mind. Why? If there is no dharma, the mind will have no thoughts or worries. Because there are no thoughts or worries, there is no dharma and no mind. It should be known that discrimination is delusion, and no discrimination is to unite with the nature of dharma. This 'no discrimination' is not complete non-discrimination, but discriminating discrimination, which is no discrimination. Being good at understanding all dharmas and not following the world's changes, therefore it is said, 'No eye, ear, nose, tongue, body, mind; no form, sound, smell, taste, touch, dharma'.", "No eye realm, and so forth, up to and including no mind-consciousness realm.", "The eye realm is form, and so forth, up to and including the mind-consciousness realm, which is sound, smell, taste, touch, and dharma. Realm refers to the eighteen realms. Why are there eighteen realms? There are six internal roots (eye, ear, nose, tongue, body, mind), six external dusts (form, sound, smell, taste, touch, dharma), and six consciousnesses in between (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), so it is said to be eighteen realms. Moreover, the eye can only see form and cannot hear sound; the ear can only hear sound and cannot see form; the nose smells fragrance, the tongue tastes flavor, the body feels touch, and the mind cognizes dharma, and so on. Their functions are different, and they cannot know each other, so they are called 'realms'.", "Furthermore, eye-consciousness is the able-seer, and dust is the seen. The combination of the able-seer and the seen gives rise to good and evil. Therefore, it is known that the dharma of combination is all delusional causes and conditions. Delusional causes and conditions are arising and ceasing. Ignorant people think this is real, and the seeds of karma are produced. Wise people understand the root, and the delusional mind does not arise, and the seeds of karma are not produced. If the seeds of karma are not produced, one will forever bid farewell to future existence. Therefore, it is said, 'No eye realm, and so forth, up to and including no mind-consciousness realm'.", "No ignorance, also no extinction of ignorance.", "The deluded mind grasps at external appearances and stubbornly clings to them, which is called ignorance (Avidya). Understanding" ] } ``` -------------------------------------------------------------------------------- 其源。无明乃尽。虽有尽与未尽。取舍相自迁流。于毕竟法身。曾无变改。故言无无明亦无无明尽。 乃至无老死。亦无老死尽。 以取相故。有始无终。名为老死。因是厌患生死。修心出苦。名为老死尽。以上从无无明已来。明十二因缘。为破缘觉疑故。何以故。为行人了达法性。不逐世迁。不住静乱苦乐相故。故言无老死亦无老死尽。 无苦集灭道。 若耽着世欲。则有苦集之患。厌离世间。则有灭苦之道。菩萨于是中间。不见有苦集可舍。不见灭道可求。取舍心息。苦乐两忘。说无四谛。断声闻疑。故言无苦集灭道。 无智亦无得。 能观者智也。所观者得也。既以苦乐两忘观心不起。名之为得无所得。此之一得。不同世得。为破菩萨有所得故。故言无智亦无得。 以无所得故。菩提萨埵依般若波罗蜜多故。心无挂碍。 愚情逐境。动念为挂。慧识澄神。即无所滞。故言无挂碍。 无挂碍故。无有恐怖。远离一切颠倒梦想。 即明世间执妄。所谓焰中见水。空中见华。乾闼婆城。如水龟毛。如走菟角。如石女生儿。世间五欲。荣华富贵等。亦复如是。愚者谓实。贪爱心生。苦恼便至。恐怖何疑。背正故名颠倒。无常故名梦想。智者了达梦想空幻本性无生。生由妄念。菩萨常谛。邪心不起。恐怖无从。正定心神。颠倒情息。故言无有恐怖远离颠倒梦想。 究竟涅槃。 即明一切法及行者身中佛性。本自不生。今则无灭。故言究竟涅槃。 三世诸佛依 ```json { "translations": [ "现代汉语译本", "其源头。无明（avidyā，对实相的无知）也就消尽了。虽然有消尽和未消尽的说法，取舍的念头也随着迁流变化，但对于究竟的法身（Dharmakāya，佛的法性之身）来说，从未有过改变。所以说‘无无明，亦无无明尽’。", "乃至无老死，亦无老死尽。", "因为执取外相的缘故，有开始而没有终结，这叫做老死。因为厌恶生死轮回，修心以求脱离苦海，这叫做老死尽。以上从‘无无明’开始，阐明十二因缘（dvādaśāṅga-pratītyasamutpāda），是为了破除缘觉（pratyekabuddha，独觉）的疑惑。为什么呢？为了修行人能够了达法性（dharmatā，法的本性），不随着世俗迁流，不住于静、乱、苦、乐的表象。所以说‘无老死，亦无老死尽’。", "无苦集灭道。", "如果贪恋世俗的欲望，就会有苦和集（苦之根源）的祸患。厌离世间，就会有灭（苦之止息）苦之道。菩萨（bodhisattva，觉悟有情）在这两者之间，不见有苦集可以舍弃，不见有灭道可以追求。取舍之心止息，苦乐两方面都忘却，所以说没有四谛（catvāri āryasatyāni，四圣谛）。这是为了断除声闻（śrāvaka，听闻佛法而证悟者）的疑惑。所以说‘无苦集灭道’。", "无智亦无得。", "能观照的是智慧，所观照的是所得。既然已经苦乐两忘，观照之心也不生起，这叫做‘得无所得’。这一种‘得’，不同于世俗的获得。为了破除菩萨有所得的执念，所以说‘无智亦无得’。", "以无所得故，菩提萨埵依般若波罗蜜多（Prajñāpāramitā，般若波罗蜜多）故，心无挂碍。", "愚昧的情感追逐外境，动念就产生牵挂。智慧的认识澄澈心神，就没有阻碍。所以说‘无挂碍’。", "无挂碍故，无有恐怖，远离一切颠倒梦想。", "这就是说明世间所执着的虚妄，就像火焰中看见水，空中看见花，乾闼婆城（Gandharva-nagara，海市蜃楼），如同水中的龟毛，如同奔跑的兔角，如同石头女人生孩子。世间的五欲（pañca kāmaguṇāḥ，色声香味触），荣华富贵等等，也都是这样。愚昧的人认为是真实的，贪爱之心因此产生，苦恼便随之而来，恐怖又有什么可怀疑的呢？背离正道所以叫做颠倒，无常所以叫做梦想。智者了达梦想空幻，本性无生。生起都是因为妄念。菩萨常常真切地观照，邪恶的念头不生起，恐怖也就无从产生。正定心神，颠倒的念头止息。所以说‘无有恐怖，远离一切颠倒梦想’。", "究竟涅槃（nirvāṇa，寂灭）。", "这就是说明一切法以及修行者身中的佛性（Buddha-dhātu，如来藏），本来就不生，现在也就无灭。所以说‘究竟涅槃’。", "三世诸佛依" ], "english_translations": [ "English version", "Its source. Ignorance (avidyā, unawareness of reality) is then exhausted. Although there are notions of exhaustion and non-exhaustion, and the taking and discarding of things shift and change accordingly, for the ultimate Dharmakāya (the body of the Dharma, the nature of the Buddha), there has never been any alteration. Therefore, it is said, 'No ignorance, and also no exhaustion of ignorance.'", "Even to no old age and death, and also no exhaustion of old age and death.", "Because of grasping at appearances, there is a beginning but no end, which is called old age and death. Because of厌恶(厌恶) the cycle of birth and death, cultivating the mind to escape suffering is called the exhaustion of old age and death.