Chinese
问既万法无体本来自空云何复有诸法建立。 答秪为空无体性而从缘生若有自体即不假缘生既不从缘生即万法有其定体若立定相即成常过善恶不可改移因果遂成错乱为恶应生天为善应沉渊以无因故作善应无福作恶应无罪以无果故是以万法无体无定但从缘现以缘生故无性诸法皆空以无性故缘生诸法建立故华严经明菩萨于无自性中建立一切佛事是以因空立有有无自名从有辨空空无自体。 问现见诸法发生云何无性。 答即生无生所以无性若云有生为复自生为他生为共生为无因生若云自生譬如自身若非父母云何得生故云此身即父母之遗体以过去业为内因托父母体为外缘内外因缘和合而有即非自生或云他生者若无宿业自因终不托胎皆从自业而有譬如外具水土若无种子决定不生若共生者因假缘成何有自体之用缘从因起而无外助之能因缘各无和合岂有如一沙无油合众池而非有一盲不见聚群盲而岂观若无因生者即石女生儿龟毛作拂有因尚无无因岂有又从有因而立无因有因既无无因亦绝但了自他两句无生则四句皆破既无自他将谁作和合及以无因有四句自然宴寂是知无生之生幻相宛尔生之无生真性湛然故金刚三昧经云因缘所生义是义灭非生灭诸生灭义是义生非灭。 问既一切诸法无性无生云何众生执着境 现代汉语译本： 问：既然万法没有自体，其本性本来就是空，为什么又会有诸法的建立呢？ 答：正因为空没有体性，所以才能够从因缘而生。如果它有自己的体性，就不需要凭借因缘而生了。既然不从因缘而生，那么万法就有了固定的体性。如果设立固定的相状，就会变成常恒不变的过失，善恶也无法改变，因果关系就会错乱。做了恶事应该升天，做了善事应该沉入深渊。因为没有原因，所以行善应该没有福报，作恶应该没有罪过。因为没有结果，所以万法没有自体，没有固定的性质，只是从因缘而显现。因为从因缘而生，所以没有自性，诸法都是空。因为没有自性，所以因缘所生的诸法才得以建立。所以《华严经》（Avatamsaka Sutra）阐明菩萨在没有自性的状态中建立一切佛事。因此，因为空才能建立有，有和无只是名称，从有才能辨别空，空没有自己的体性。 问：现在明明看到诸法在发生，为什么说是没有自性呢？ 答：正因为生就是无生，所以才说没有自性。如果说有生，那么是自己产生自己呢？还是由他产生？还是共同产生？还是没有原因地产生？如果说是自己产生自己，就像自身一样，如果没有父母，怎么能够出生呢？所以说这个身体就是父母遗留下来的。以过去的业力作为内在的原因，依托父母的身体作为外在的条件，内外因缘和合才有了这个身体，所以不是自己产生。或者说是他生，如果没有宿世的业力作为自己的原因，最终也不会投胎，一切都是从自己的业力而来。譬如外面具备了水土，如果没有种子，也决定不会生长。如果是共同产生，因凭借缘而成就，哪里有自己的体性作用呢？缘从因而起，没有外在帮助的能力，因缘各自没有，和合又怎么会有呢？就像一粒沙子没有油，聚集众多的池塘也不会有油。一个瞎子看不见，聚集一群瞎子又怎么能看见呢？如果说没有原因地产生，就像石头女人生孩子，乌龟毛做拂尘一样，有原因尚且没有，没有原因又怎么会有呢？又从有因而建立无因，有因既然没有，无因也就断绝了。只要明白了自己和他人的两句话没有生，那么四句都破除了。既然没有自己和他者，将要和谁作和合，以及没有原因呢？有四句自然就寂灭了。由此可知，无生的生只是虚幻的景象，生的无生才是真性的湛然。所以《金刚三昧经》（Vajrasamadhi Sutra）说：‘因缘所生之义，是义灭，非生灭。诸生灭义，是义生，非灭。’ 问：既然一切诸法没有自性，没有产生，为什么众生会执着于外境呢？
English
English version: Question: Since all dharmas (万法) are without inherent existence and their nature is originally empty, why are there establishments of dharmas? Answer: Precisely because emptiness is without inherent nature, it arises from conditions (缘). If it had its own inherent nature, it would not need to arise from conditions. Since it does not arise from conditions, then all dharmas would have a fixed nature. If a fixed characteristic is established, it would become a constant fault, and good and evil could not be changed. The relationship of cause and effect would be confused. Doing evil should lead to birth in heaven, and doing good should lead to sinking into the abyss. Because there is no cause, doing good should have no blessings, and doing evil should have no sin. Because there is no result, all dharmas are without inherent existence, without fixed nature, but only appear from conditions. Because they arise from conditions, they are without self-nature, and all dharmas are empty. Because they are without self-nature, the dharmas arising from conditions can be established. Therefore, the Avatamsaka Sutra (华严经) clarifies that Bodhisattvas establish all Buddha-activities in the state of no self-nature. Thus, because of emptiness, existence can be established. Existence and non-existence are merely names. From existence, emptiness can be discerned, and emptiness has no inherent nature. Question: Now we clearly see dharmas arising, why do you say they are without self-nature? Answer: Precisely because arising is non-arising, it is said to be without self-nature. If you say there is arising, then does it arise from itself? Or from others? Or from both? Or without a cause? If it arises from itself, like one's own body, how could it be born without parents? Therefore, it is said that this body is the legacy of parents. Taking past karma (业) as the internal cause and relying on the body of parents as the external condition, the combination of internal and external causes and conditions gives rise to this body, so it is not self-arising. Or if it arises from others, without the karma from previous lives as one's own cause, one would ultimately not be conceived. Everything comes from one's own karma. For example, if there is water and soil externally, but no seed, it will definitely not grow. If it arises from both, the cause relies on conditions to be accomplished, where is the function of its own inherent nature? Conditions arise from the cause and have no ability to help externally. If the cause and conditions each do not have, how can there be a combination? Just like a grain of sand has no oil, gathering many ponds will not produce oil. A blind person cannot see, gathering a group of blind people, how can they see? If it arises without a cause, like a stone woman giving birth to a child, or a tortoise hair making a duster, even with a cause it is not possible, how much less without a cause? Furthermore, from a cause with existence, a cause without existence is established. Since a cause with existence does not exist, a cause without existence is also cut off. As long as one understands that the two phrases of self and other have no arising, then all four phrases are broken. Since there is no self and other, with whom will there be a combination, and without a cause? The four phrases naturally enter into stillness. From this, it can be known that the arising of non-arising is merely an illusory appearance, and the non-arising of arising is the clear stillness of true nature. Therefore, the Vajrasamadhi Sutra (金刚三昧经) says: 'The meaning of arising from causes and conditions is that the meaning ceases, it is not arising and ceasing. The meaning of all arising and ceasing is that the meaning arises, it is not ceasing.' Question: Since all dharmas are without self-nature and without arising, why do sentient beings cling to external objects? -------------------------------------------------------------------------------- 缘而受实报。
Chinese
答只为不了无性迷为实有所以受其实报如达其性空即不生贪着既不耽着任运施为不住其因终不受果故经云心生种种法生又云一切惟心造若心不起外境常虚了境性空其心自寂妄心既寂幻相何生心境俱冥自然合道华严经云眼耳鼻舌身心意诸情根一切空无性妄心分别有又云世间一切法但以心为主随解取众相颠倒不如实。 问既受实报云何言一切空。 答分明云众生自妄认为实其性常空虽受苦乐厌爱情生人法俱空一无所得犹如梦见好恶欣戚盈怀及至觉来豁然无事觉来非有梦里非无既习颠倒之因不无虚妄之果。 问忘心幻境为复本无从今日无。 答心境本无。 问既是本无众生云何不得解脱。 答本来无缚云何称解秪为不达本无妄生今有从无始际熏习之力不觉不知随业而转虽在业拘性常清净。 问如何得究竟清净。 答此有二义一者了其本无得自性清净二者净其妄染得离垢清净本性既净妄念不生二障双消三轮廓彻契本明源种现俱寂。 西方直指卷之上 卍新续藏第 61 册 No. 1163 西方直指 西方直指卷之中 一念居士 编 经论指归 华严经普贤菩萨劝进善财童子海会大众发十大愿至临命终时一切诸 现代汉语译本： 缘于此而承受真实的果报。 答：只因为不了解万法本无自性，迷惑地认为实有，所以承受真实的果报。如果通达万法自性本空，就不会产生贪恋执着，既然不贪恋执着，那么随顺因缘的作为就不会被执住，最终也不会承受果报。所以经中说：‘心生，种种法生。’又说：‘一切都是由心所造。’如果心不起念，外在境界永远是虚幻的，了解境界的自性本空，那么心自然寂静。妄心既然寂静，虚幻的现象又从何而生？心与境都泯灭，自然与道相合。《华严经》说：‘眼、耳、鼻、舌、身、意等诸情根，一切都是空无自性的，只是妄心分别才有。’又说：‘世间一切法，都以心为主，随着错误的理解而取种种表象，颠倒而不真实。’ 问：既然承受真实的果报，为什么又说一切皆空？ 答：分明说众生自己虚妄地认为真实，而万法的自性本来是空。虽然承受苦乐，产生厌恶和爱恋，但人和法都是空的，一无所得。犹如在梦中见到好事或坏事，心中充满喜悦或悲伤，等到醒来，一切都豁然无事。醒来后不是真的有，梦中也不是真的无。既然已经习惯了颠倒的因，就不会没有虚妄的果。 问：妄心和幻境是本来就没有，还是从今天才没有？ 答：心和境本来就没有。 问：既然本来就没有，众生为什么不能得到解脱？ 答：本来就没有束缚，又怎么能说是解脱呢？只因为不明白本来就没有，虚妄地认为现在才有，从无始以来，受到熏习的力量，不觉不知地随着业力而流转。虽然身在业力的束缚中，自性却永远是清净的。 问：如何才能得到究竟的清净？ 答：这有两层含义：一是了解万法本来就没有，从而得到自性清净；二是净化虚妄的染污，从而得到远离垢染的清净。本性既然清净，妄念就不会产生，能所二障同时消除，身口意三轮彻底清净，与本来的光明之源相契合，种子和现行都寂灭。 《西方直指》卷之上 卍新续藏第 61 册 No. 1163 《西方直指》 《西方直指》卷之中 一念居士 编 经论指归 《华严经》普贤菩萨劝请善财童子、海会大众发起十大愿，直至临命终时，一切诸
English
English version: Arising from conditions, one receives real retribution. Answer: It is only because one does not understand the nature of no-self and is deluded into believing in real existence that one receives real retribution. If one understands that the nature of all dharmas (phenomena, teachings) is emptiness, then one will not generate greed and attachment. Since one is not attached, one's actions in accordance with conditions will not be clung to, and ultimately one will not receive retribution. Therefore, the sutra says, 'When the mind arises, all kinds of dharmas arise.' It also says, 'Everything is created by the mind.' If the mind does not arise, the external realm is always illusory. Understanding that the nature of the realm is emptiness, then the mind will naturally be still. Since the deluded mind is still, how can illusory appearances arise? When the mind and realm are both extinguished, one naturally unites with the Tao (the Way, the Truth). The *Avatamsaka Sutra* says, 'The sense organs of eyes, ears, nose, tongue, body, and mind are all empty and without self-nature; it is only the deluded mind that makes distinctions.' It also says, 'All dharmas in the world are based on the mind; following mistaken understanding, one grasps various appearances, which are inverted and not real.' Question: Since one receives real retribution, why is it said that everything is empty? Answer: It is clearly said that sentient beings themselves falsely believe it to be real, but the nature of all dharmas is always empty. Although one experiences suffering and joy, and generates aversion and love, both people and dharmas are empty, and nothing is obtained. It is like seeing good or bad things in a dream, with the heart filled with joy or sorrow, but upon awakening, everything is suddenly gone. After awakening, it is not really there, and in the dream, it is not really absent. Since one has become accustomed to the cause of inversion, there will inevitably be the illusory result. Question: Is the deluded mind and illusory realm originally non-existent, or are they non-existent from today? Answer: The mind and realm are originally non-existent. Question: Since they are originally non-existent, why are sentient beings unable to attain liberation? Answer: There is originally no bondage, so how can one speak of liberation? It is only because one does not understand that it is originally non-existent and falsely believes that it exists now. From beginningless time, due to the power of habitual conditioning, one unknowingly follows the turning of karma. Although one is bound by karma, one's nature is always pure. Question: How can one attain ultimate purity? Answer: There are two meanings to this: first, understanding that it is originally non-existent, one attains purity of self-nature; second, purifying the defilements of delusion, one attains purity free from defilement. Since the original nature is pure, deluded thoughts will not arise, the two obscurations (afflictions and knowledge) are simultaneously eliminated, the three wheels (of body, speech, and mind) are completely purified, and one is in accord with the original source of light, with both the seed and manifestation extinguished. *Western Direct Pointing*, Volume One 卍 New Continued Canon, Volume 61, No. 1163, *Western Direct Pointing* *Western Direct Pointing*, Volume Two Compiled by Layman Yinian Pointing to the Return of Sutras and Treatises *Avatamsaka Sutra*: Bodhisattva Samantabhadra encourages Sudhana and the great assembly to generate the Ten Great Vows, until the moment of death, all the --------------------------------------------------------------------------------