Chinese
。能对诸尘不起爱憎。即是二性空。二性空即平等性智。能入诸根境界。善能分别。不起乱想而得自在。即是妙观察智。能令诸根随事应用。悉入正受。无二相者。即是成所作智。 问。束四智成三身者。几个智共成一身。几个智独成一身。 答。大圆镜智独成法身。平等性智独成报身。妙观察智与成所作智共成化身。此三身亦假立名字分别。只令未解者看。若了此理。亦无三身应用。何以故。为体性无相。从无住本而立。亦无无住本。 问。云何是见佛真身。 答。不见有无即是见佛真身。 问。云何不见有无即是见佛真身。 答。有因无立。无因有显。本不立有。无亦不存。既不存无。有从何得。有之与无。相因始有。既相因而有。悉是生灭也。但离此二见。即是见佛真身。 问。只如有无尚不可交。建立真身复从何而立。 答。为有问故。若无问时。真身之名亦不可立。何以故。譬如明镜。若对物像时。即现像。若不对像时。终不见像。 问。云何是常不离佛。 答。心无起灭。对境寂然。一切时中毕竟空寂。即是常不离佛。 问。何者是无为法。 答。有为是。 问。今问无为法。因何答有为是。 答。有因无立。 现代汉语译本： 能对一切外在事物不起爱恋和憎恨，这就是‘二性空’（两种对立性质的空性）。‘二性空’即是‘平等性智’（平等看待一切事物的智慧）。能进入各种感官的境界，善于分辨，不起混乱的念头而获得自在，这就是‘妙观察智’（精妙观察一切事物的智慧）。能使各种感官随着事物而应用，全部进入正确的领受，没有对立的现象，这就是‘成所作智’（成就所应作之事的智慧）。 问：将四智归纳为三身，是几个智共同成就一身？几个智独自成就一身？ 答：‘大圆镜智’（如明镜般反映一切的智慧）独自成就‘法身’（佛的真理之身）。‘平等性智’独自成就‘报身’（佛的报偿之身）。‘妙观察智’和‘成所作智’共同成就‘化身’（佛的化现之身）。这三身也只是假立名字来分别，只是为了让不理解的人观看。如果明白了此理，也无三身的应用。为什么呢？因为体性没有固定的相状，是从无所住的根本而建立的，也没有无所住的根本。 问：什么是见到佛的真身？ 答：不见有和无，就是见到佛的真身。 问：为什么不见有和无，就是见到佛的真身？ 答：因为有，所以才设立无；因为无，所以才显现有。本来就不设立有，无也不存在。既然不存在无，有又从哪里得到呢？有和无，是相互依存才产生的。既然是相互依存而有，就都是生灭变化的。只要离开这两种见解，就是见到佛的真身。 问：既然有和无尚且不能并存，那么建立真身又从何而立呢？ 答：因为有人提问，所以才建立。如果没有人提问，真身的名字也不可立。为什么呢？譬如明镜，如果对着物体，就显现物体的影像；如果不对着物体，就始终见不到影像。 问：怎样是常不离开佛？ 答：心中没有生起和灭亡，面对外境寂静无染，一切时中毕竟空寂，这就是常不离开佛。 问：什么是无为法？ 答：有为就是。 问：现在问的是无为法，为什么回答有为就是？ 答：因为有，所以才设立无。
English
English version: To be able to remain unaffected by love or hatred towards all external phenomena is 'Dvaya-śūnyatā' (emptiness of two natures). 'Dvaya-śūnyatā' is 'Samatā-jñāna' (wisdom of equality). To be able to enter the realm of all senses, skillfully discern, and attain freedom without arising confused thoughts, is 'Pratyavekṣaṇā-jñāna' (wisdom of discernment). To enable all senses to be applied according to circumstances, fully entering into correct reception, without duality, is 'Kṛtyānuṣṭhāna-jñāna' (wisdom of accomplishing what needs to be done). Question: When condensing the Four Wisdoms into the Three Bodies, how many wisdoms jointly form one body? How many wisdoms independently form one body? Answer: 'Ādarśa-jñāna' (great mirror-like wisdom) independently forms the 'Dharmakāya' (body of truth). 'Samatā-jñāna' independently forms the 'Saṃbhogakāya' (body of enjoyment). 'Pratyavekṣaṇā-jñāna' and 'Kṛtyānuṣṭhāna-jñāna' jointly form the 'Nirmāṇakāya' (body of emanation). These Three Bodies are also provisionally established names for distinction, only for those who do not understand. If one understands this principle, there is also no application of the Three Bodies. Why? Because the nature of the essence is without fixed characteristics, established from the basis of non-abiding, and there is also no basis of non-abiding. Question: What is seeing the true body of the Buddha? Answer: Not seeing existence or non-existence is seeing the true body of the Buddha. Question: Why is not seeing existence or non-existence seeing the true body of the Buddha? Answer: Because of existence, non-existence is established; because of non-existence, existence is manifested. Originally, existence is not established, and non-existence does not exist either. Since non-existence does not exist, where does existence come from? Existence and non-existence arise from mutual dependence. Since they exist through mutual dependence, they are all subject to arising and ceasing. Only by abandoning these two views is one seeing the true body of the Buddha. Question: Since existence and non-existence cannot coexist, how is the establishment of the true body established? Answer: Because there is a question, it is established. If there is no question, the name of the true body cannot be established either. Why? For example, a clear mirror, if facing an object, it reflects the image; if not facing an object, one never sees the image. Question: How is one constantly not separated from the Buddha? Answer: The mind has no arising or ceasing, remaining still and unattached when facing external circumstances, ultimately empty and silent in all times, this is constantly not separated from the Buddha. Question: What is unconditioned dharma (Asaṃskṛta)? Answer: Conditioned (Saṃskṛta) is. Question: Now I am asking about unconditioned dharma, why do you answer that conditioned is? Answer: Because of existence, non-existence is established. --------------------------------------------------------------------------------
Chinese
无因有显。本不立有。无从何生。若论真无为者。即不取有为。亦不取无为。是真无为法也。何以故。经云。若取法相。即着我人。若取非法相。即着我人。是故不应取法。不应取非法。即是取真法也。若了此理。即真解脱。即会不二法门。 问。何者是中道义。 答。边义是。 问。今问中道。因何答边义是。 答。边因中立。中因边生。本若无边。中从何有。今言中者。因边始有。故知中之与边。相因而立。悉是无常。色受想行识亦复如是。 问。何名五阴等。 答。对色染色。随色受生。名为色阴。为领纳入八风。好集邪信。即随领受中生。名为受阴。迷心取想。随想受生。名为想阴。结集诸行。随行受生。名为行阴。于平等体妄起分别。系着虚识受生。名为识阴。故云五阴。 问。经云二十五有。何者是。 答。受后有身是也。后有身者。即六道受生也。为众生现世心迷。好结诸业。后即随业受生。故云后有也。世若有人志修究竟解脱。证无生法忍者。即永离三界。不受后有。不受后有者。即证法身。法身者。即是佛身。 问。二十五有名云何分别。 答。本体是一。为随用立名。显二十五有。二十五有。十恶．十善．五阴是。 问。 云何是十恶．十善。 答。十恶。煞．盗．淫．妄言．绮语．两舌．恶口。乃至贪．瞋．邪见。此名十恶。十善者。但不行十恶即是也。 问。上说无念。由未尽决。 答。无念者。一切处无心是无一切境界。无余思求是对诸境色永无起动。是即无念。无念者。是名真念也。若以念为念者。即是邪念。非为正念。何以故。经云。若教人六念。名为非念。有六念名为邪念。无六念者即真念。经云。善男子。我等住于无念法中。得如是金色三十二相。放大光明。照无余世界。不可思议功德。佛说之犹不尽。何况余乘能知也。得无念者。六根无染故。自然得入诸佛知见。得如是者。即名佛藏。亦名法藏。即能一切佛一切法。何以故。为无念故。经云。一切诸佛等。皆从此经出。 问。既称无念。入佛知见。复从何立。 答。从无念立。何以故。经云。从无住本。立一切法。又云。喻如明鉴。鉴中虽无像。而能现万像。何以故。为鉴明故。能现万像。学人为心无染。故妄念不生。我人心灭。毕竟清净。以清净故。能生无量知见。顿悟者不离此生即得解脱。何以知之。譬如师子儿初生之时。即真师子。修顿悟者亦复如是。即修之时。即入佛位。如竹春生笋。不离于春。即与母齐。等无有异。何以 现代汉语译本： 什么是十恶、十善？ 回答：十恶是：杀生（Śāstra，夺取生命）、偷盗（Adattādāna，不予而取）、邪淫（Kāmamithyācāra，不正当的性行为）、妄语（Mṛṣāvāda，虚假的言语）、绮语（Paiśunya，花言巧语）、两舌（Mithyātvadṛṣṭi，挑拨离间）、恶口（Pāruṣya，粗恶的言语），乃至贪婪（Abhidhyā，过度的欲望）、嗔恨（Vyāpāda，愤怒和憎恨）、邪见（Mithyādṛṣṭi，错误的见解）。这些称为十恶。十善就是：不去做十恶，就是十善。 提问：上面说的无念，还没有完全明白。 回答：无念，就是在一切处所都没有妄心，不执着于一切境界。没有其他的思虑和追求，对于一切境色永远不起心动念。这就是无念。无念，就叫做真念。如果以念头作为念头，那就是邪念，不是正念。为什么呢？经书上说：如果教人修习六念，就叫做非念。有六念，就叫做邪念。没有六念，就是真念。经书上说：善男子，我们安住于无念的法中，得到像这样金色的三十二相，放出大光明，照耀无余世界，具有不可思议的功德。佛陀说都说不尽，何况其他的乘能够知道呢？得到无念的人，六根没有染着，自然能够进入诸佛的知见。得到像这样，就叫做佛藏，也叫做法藏，就能包含一切佛、一切法。为什么呢？因为无念的缘故。经书上说：一切诸佛等，都从此经而出。 提问：既然称为无念，进入佛的知见，又从何处建立呢？ 回答：从无念建立。为什么呢？经书上说：从无住的根本，建立一切法。又说：譬如明亮的镜子，镜中虽然没有影像，却能够显现万象。为什么呢？因为镜子明亮，所以能够显现万象。学道的人因为心没有染着，所以妄念不生。我执和人执消灭，毕竟清净。因为清净的缘故，能够生出无量的知见。顿悟的人不离此生就能得到解脱。凭什么知道呢？譬如狮子刚生下来的幼崽，就是真正的狮子。修习顿悟的人也是这样，在修习的时候，就进入佛的果位。如同竹子春天生笋，不离开春天，就和母竹一样高，没有差别。为什么呢？
English
English version: What are the Ten Evils and the Ten Virtues? Answer: The Ten Evils are: killing (Śāstra, taking life), stealing (Adattādāna, taking what is not given), sexual misconduct (Kāmamithyācāra, improper sexual behavior), false speech (Mṛṣāvāda, untrue speech), embellished speech (Paiśunya, flowery language), divisive speech (Mithyātvadṛṣṭi, sowing discord), harsh speech (Pāruṣya, rough language), and also greed (Abhidhyā, excessive desire), hatred (Vyāpāda, anger and resentment), and wrong views (Mithyādṛṣṭi, incorrect beliefs). These are called the Ten Evils. The Ten Virtues are simply not engaging in the Ten Evils. Question: The above explanation of no-thought (Wu Nian) is not yet fully clear. Answer: No-thought means having no deluded mind in all places, not being attached to any realm. Having no other thoughts or pursuits means never arising thoughts towards any object or form. This is no-thought. No-thought is called true thought. If one takes thought as thought, that is a wrong thought, not a right thought. Why? The scriptures say: If one teaches people to practice the Six Recollections, it is called non-recollection. Having the Six Recollections is called wrong recollection. Not having the Six Recollections is true recollection. The scriptures say: Good man, we abide in the Dharma of no-thought, and attain such golden thirty-two marks, emitting great light, illuminating the endless worlds, possessing inconceivable merits. The Buddha speaks of it and still cannot exhaust it, how much less can other vehicles know it? One who attains no-thought, the six senses are without defilement, naturally able to enter the knowledge and vision of all Buddhas. Attaining such, is called the Buddha-store, also called the Dharma-store, and can encompass all Buddhas and all Dharmas. Why? Because of no-thought. The scriptures say: All Buddhas, etc., all come from this sutra. Question: Since it is called no-thought, entering the knowledge and vision of the Buddha, from where is it established? Answer: It is established from no-thought. Why? The scriptures say: From the root of no-abiding, all dharmas are established. It also says: It is like a bright mirror, although there are no images in the mirror, it can manifest all images. Why? Because the mirror is bright, it can manifest all images. The practitioner's mind is without defilement, so deluded thoughts do not arise. The ego and the attachment to self are extinguished, ultimately pure. Because of purity, it can generate immeasurable knowledge and vision. One who has sudden enlightenment can attain liberation without leaving this life. How do we know this? For example, when a lion cub is first born, it is a true lion. The practitioner of sudden enlightenment is also like this, at the time of practice, they enter the Buddha's position. Like bamboo shoots sprouting in spring, not leaving spring, they are as tall as the mother bamboo, without any difference. Why? --------------------------------------------------------------------------------
Chinese
故。为心空故。修顿悟者亦复如是。为顿除妄念。永绝我人。毕竟空寂。即与佛齐。等无有异。故云即凡即圣也。修顿悟者不离此身即超三界。经云。不坏世间而超世间。不舍烦恼而入涅槃。不修顿悟者。犹如野干随逐师子。经百千劫。终不得成师子。 又问。真如之性为实空。为实不空。若言不空。即是有相。若言空者。即是断灭。一切众生当依何修而得解脱。 答。真如之性。亦空亦不空。何以故。真如妙体。无形无相。不可得也。是名亦空。然于空无相体中。具足恒沙之用。即无事不应。是名亦不空。经云。解一即千从。迷一即万惑。若人守一万事毕。是悟道之妙也。经云。森罗及万像。一法之所印。云何一法中而生种种见。如此功业。由行为本。若不降心。依文取证。无有是处。自诳诳他。彼此俱坠。努力。努力。细细审之。只是事来不受。一切处无心。得如是者。即入涅槃。证无生法忍。亦名不二法门。亦名无诤。亦名一行三昧。何以故。毕竟清净无我人故。不起爱憎。是二性空。是无所见。即是真如无得之辩。 此论不传无信。唯传同见同行。当观前人有诚信心。堪任不退者。如是之人。乃可为说。示之令悟。吾作此论。为有缘人。非求名利。只如诸佛所说千经万论。只为众生迷故。 现代汉语译本： 所以，因为体悟心性本空，修习顿悟的人也是这样。为了顿然去除妄念，永远断绝我与人的分别，达到毕竟空寂的境界，就与佛相等，没有差别。所以说，‘即凡即圣’。修习顿悟的人不离此身就能超越三界。《经》中说：‘不坏世间而超世间，不舍烦恼而入涅槃。’不修习顿悟的人，就像野干（一种野兽）跟随狮子，经历百千劫，终究不能成为狮子。 又有人问：真如（Tathata，事物的真实如是之性）的体性是实空，还是实不空？如果说不空，那就是有相；如果说是空，那就是断灭。一切众生应当依靠什么修行才能得到解脱？ 回答：真如的体性，亦空亦不空。为什么呢？真如的妙体，无形无相，不可得，这叫做‘亦空’。然而在这空无相的本体中，具足恒河沙数般的妙用，没有事情不能应现，这叫做‘亦不空’。《经》中说：‘解一即千从，迷一即万惑。’如果人能守住这个‘一’，万事就都完毕了，这就是悟道的奥妙。《经》中说：‘森罗及万像，一法之所印。’为什么在一个法中会产生种种见解呢？这样的功业，以行为根本。如果不降伏内心，只是按照文字来寻求证明，是没有这种道理的。自己欺骗自己，又欺骗他人，彼此都会堕落。努力啊！努力啊！仔细审察它。只是事情来的时候不接受，一切处都没有心，能够做到这样，就进入涅槃，证得无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的真理的证悟），也叫做不二法门（Advaya，超越二元对立的法门），也叫做无诤，也叫做一行三昧（Eka-vyuha-samadhi，专注于单一境界的三昧）。为什么呢？因为毕竟清净，没有我与人的分别，不起爱憎，这二性是空的，是无所见，这就是真如无所得的辩才。 这部论不传给没有信心的人，只传给见解相同、行为一致的人。应当观察对方是否有诚信心，是否堪能不退转，这样的人，才可以为他说，指示他使其觉悟。我作这部论，是为了有缘人，不是为了求名求利。就像诸佛所说的千经万论，只是为了众生迷惑的缘故。