T31n1616_十八空論
大正藏第 31 冊 No. 1616 十八空論
No. 1616
十八空論(亦十六亦十八亦十四亦十七)
龍樹菩薩造
陳天竺三藏真諦譯
問空無分別。云何得有十八種耶。答為顯人法二無我。是一切法通相。今約諸法。種類不同。開為十八。何者。一內空。二外空。三內外空。四大空。五空空。六真實空。七有為空。八無為空。九畢竟空。十無前後空。十一不捨離空。十二佛性空。十三自相空。十四一切法空。十五無法空。十六有法空。十七無法有法空。十八不可得空。合此十八為十六空。凡有兩義故。立十六空。一體二用。第一內空。亦名受者空。凡夫二乘謂六入為受者。以能受六塵果報故。今明但有六根。無有能執。以無執故。言受者空也。
第二外空。亦名所受空。離六外入無別法為可受者也。若諸眾生所受所用。但是六塵。內既無人能受。外亦無法可受。即人法俱空。唯識無境。故名外空。以無境故。亦無有識。即是內空。六入無識。即是無人。無有根塵。即是無法。故內外二空。兩義相成也。
第三內外空。謂身空也。此身四大為內外所依。內依即六根若五根。皆有凈色及意根。並依此身。故名內依。外依者。謂外六塵。若己身四大。唯除
【現代漢語翻譯】 現代漢語譯本 大正藏第 31 冊 No. 1616 十八空論
No. 1616
十八空論(亦十六亦十八亦十四亦十七)
龍樹菩薩造
陳天竺三藏真諦譯
問：空沒有分別，為什麼會有十八種空呢？ 答：爲了顯示人無我和法無我，這是一切法的共通相。現在根據諸法的種類不同，開立為十八種空。是哪十八種呢？第一是內空，第二是外空，第三是內外空，第四是大空，第五是空空，第六是真實空，第七是有為空，第八是無為空，第九是畢竟空，第十是無前後空，第十一是不捨離空，第十二是佛性空，第十三是自相空，第十四是一切法空，第十五是無法空，第十六是有法空，第十七是無法有法空，第十八是不可得空。總合這十八種空為十六空，凡是有兩種意義的緣故，設立十六空，一體二用。第一內空，也叫做受者空。凡夫和二乘認為六入（眼、耳、鼻、舌、身、意）是受者，因為它們能夠領受六塵（色、聲、香、味、觸、法）的果報。現在說明只有六根，沒有能夠執取的。因為沒有執取，所以說受者是空的。
第二外空，也叫做所受空。離開六外入（色、聲、香、味、觸、法）沒有別的法可以被領受。如果眾生所領受所使用的，都只是六塵。內部既然沒有人能夠領受，外部也沒有法可以被領受，就是人法都空，唯有識而沒有境。所以叫做外空。因為沒有境，也就沒有識，就是內空。六入沒有識，就是沒有人。沒有根塵，就是沒有法。所以內外二空，兩種意義互相成就。
第三內外空，指的是身體是空的。這個身體以四大（地、水、火、風）為內外所依。內依就是六根，或者說是五根，都有凈色以及意根，並且依此身體，所以叫做內依。外依指的是外面的六塵，或者說是自身的四大，唯獨除了...
【English Translation】 English version Taisho Tripitaka Volume 31, No. 1616 Eighteen Aspects of Emptiness
No. 1616
Eighteen Aspects of Emptiness (Also Sixteen, Eighteen, Fourteen, or Seventeen)
Composed by Bodhisattva Nagarjuna (Longshu Pusa)
Translated by Tripitaka Master Paramartha of Chen Dynasty, India
Question: Emptiness has no distinctions. How can there be eighteen kinds? Answer: To reveal the non-self of persons and the non-self of phenomena, which is the common characteristic of all dharmas. Now, based on the different kinds of dharmas, eighteen kinds of emptiness are established. What are they? First is inner emptiness (neikong), second is outer emptiness (waikong), third is inner-outer emptiness (neiwaikong), fourth is great emptiness (dakong), fifth is emptiness of emptiness (kongkong), sixth is ultimate emptiness (zhenshikong), seventh is conditioned emptiness (youweikong), eighth is unconditioned emptiness (wuweikong), ninth is complete emptiness (bijingkong), tenth is emptiness of no beginning and no end (wuqianhoukong), eleventh is undispersed emptiness (busheli kong), twelfth is nature emptiness (foxingkong), thirteenth is self-nature emptiness (zixiangkong), fourteenth is all-dharma emptiness (yiqiefakong), fifteenth is no-dharma emptiness (wufakong), sixteenth is existing-dharma emptiness (youfakong), seventeenth is no-dharma existing-dharma emptiness (wufayoufakong), and eighteenth is unobtainable emptiness (bukedekong). Combining these eighteen kinds of emptiness makes sixteen kinds of emptiness. Generally, there are two meanings, hence the establishment of sixteen kinds of emptiness, one substance with two functions. The first, inner emptiness, is also called 'emptiness of the receiver'. Ordinary people and those of the Two Vehicles consider the six entrances (eye, ear, nose, tongue, body, and mind) as receivers because they can receive the karmic results of the six dusts (form, sound, smell, taste, touch, and dharma). Now it is explained that there are only the six roots, and there is no one who can grasp. Because there is no grasping, it is said that the receiver is empty.
The second, outer emptiness, is also called 'emptiness of what is received'. Apart from the six external entrances (form, sound, smell, taste, touch, and dharma), there is no other dharma that can be received. If all that sentient beings receive and use are only the six dusts, since internally there is no one who can receive, and externally there is no dharma that can be received, then both persons and dharmas are empty. Only consciousness exists, without an object. Therefore, it is called outer emptiness. Because there is no object, there is also no consciousness, which is inner emptiness. The six entrances have no consciousness, which means there is no person. Without roots and dusts, there is no dharma. Therefore, inner and outer emptiness, the two meanings, complement each other.
The third, inner-outer emptiness, refers to the emptiness of the body. This body relies on the four great elements (earth, water, fire, and wind) as its inner and outer support. The inner support is the six roots, or the five roots, all of which have pure form and the mind root, and rely on this body. Therefore, it is called inner support. The outer support refers to the external six dusts, or the four great elements of one's own body, except for...
五根凈色。所餘色香等。屬外六塵。攝持於五根故稱為外。非謂離身之外也。此身能持根塵。故名為依。根塵所依也。此根及非根。皆悉是空故。名內外空也。
第四大空。謂身所遷托。即器世界。十方無量無邊。皆悉是空。故名大空。
第五空空。能照真之相。會前四空。從境得名。呼為空智。空智亦空。故立空空。
第六真實空。謂真境空。行者見內外皆空。無人無法。此境真實。立真實名。由分別性。性不可得。名分別性。性空即真實空也。此六空辯。空體自成次第。一受者空。二所受空。三自身空。四身所住處空。五能照空。六所觀境空也。前四皆是所觀境空。第五能觀智空。第六所分別境界相貌空。又前四所知。第五能知。第六所知相貌。第五智空治前四境。四境是空。第六真空。治第五智故智成空。若無第五智空治前四境。則有人有法。是分別性。由此智見前境。是無人無法。即治前境。若無第六境空治第五智。此智既但真解。還成分別性故。言第六真實空。名為治智也。
第二義明空自有十二。一者行空。二非行空。菩薩學此兩空為得二種善法。一謂善道。二謂善果。道即三十七品等。善果即是菩提等也。行空者。明三乘諸道無人法。非真實。非虛妄。離此四種心。是名善因
【現代漢語翻譯】 現代漢語譯本 五根清凈的色法（五根：眼、耳、鼻、舌、身五種感覺器官；色法：可見的物質形態）。其餘的色、香等，屬於外六塵（六塵：色、聲、香、味、觸、法六種外界事物）。因為它們被五根所攝取和執持，所以稱為『外』，並非指在身體之外。這個身體能夠執持根和塵，所以名為『依』，是根和塵所依賴之處。這五根以及非根（指意識），都完全是空性的，所以稱為『內外空』。 第四大空，指的是身體所依託之處，也就是器世界（器世界：眾生所居住的物質世界）。十方無量無邊，都完全是空性的，所以名為『大空』。 第五空空，能夠照見真如的相狀。會合前面的四空，從境界上得名，稱為空智（空智：證悟空性的智慧）。空智也是空性的，所以建立『空空』。 第六真實空，指的是真如境界的空性。修行者見到內外皆空，無人無法。這個境界是真實的，所以立名為『真實』。由於分別性（分別性：對事物進行區分和判斷的性質），其自性不可得，所以名為分別性空，也就是真實空。這六空的辨析，空性的本體自然形成次第：一是受者空，二是所受空，三是自身空，四是身所住處空，五是能照空，六是所觀境空。前四種都是所觀境界的空性，第五種是能觀智慧的空性，第六種是所分別境界相貌的空性。另外，前四種是所知，第五種是能知，第六種是所知相貌。第五種智慧的空性，用來對治前四種境界，四種境界是空性的。第六種真空，用來對治第五種智慧，所以智慧也成為空性。如果沒有第五種智慧的空性來對治前四種境界，就會有人有法，這就是分別性。通過這種智慧見到前面的境界，是無人無法，就對治了前面的境界。如果沒有第六種境界的空性來對治第五種智慧，這種智慧就只是片面的理解，仍然會成為分別性，所以說第六真實空，名為對治智慧。 第二義是說明空性自身有十二種。第一是行空，第二是非行空。菩薩學習這兩種空性，是爲了獲得兩種善法：一是善道，二是善果。善道就是三十七道品等，善果就是菩提等。行空，是說明三乘（三乘：聲聞乘、緣覺乘、菩薩乘）的各種道，無人無法，不是真實的，也不是虛妄的。遠離這四種心，就叫做善因。
【English Translation】 English version The five pure sense faculties (五根: the five sense organs - eyes, ears, nose, tongue, and body; 凈色: pure form). The remaining forms, smells, etc., belong to the external six sense objects (六塵: the six external objects - form, sound, smell, taste, touch, and dharma). Because they are grasped and held by the five sense faculties, they are called 'external,' not meaning outside the body. This body can hold the sense faculties and sense objects, so it is called 'support' (依), the place where the sense faculties and sense objects rely. These sense faculties and non-faculties (referring to consciousness) are all empty, so they are called 'internal and external emptiness' (內外空). The fourth, great emptiness (大空), refers to what the body relies on, which is the world of vessels (器世界: the material world where sentient beings live). The ten directions are immeasurable and boundless, all completely empty, so it is called 'great emptiness.' The fifth, emptiness of emptiness (空空), can illuminate the aspect of true suchness. Combining the previous four emptinesses, it is named from the perspective of the object, called empty wisdom (空智: the wisdom of realizing emptiness). Empty wisdom is also empty, so 'emptiness of emptiness' is established. The sixth, true emptiness (真實空), refers to the emptiness of the realm of true suchness. Practitioners see that both internal and external are empty, there is no person and no dharma. This realm is true, so it is named 'true.' Because of the nature of discrimination (分別性: the nature of distinguishing and judging things), its self-nature is unattainable, so it is called emptiness of the nature of discrimination, which is true emptiness. The analysis of these six emptinesses, the essence of emptiness naturally forms an order: first, the emptiness of the receiver; second, the emptiness of what is received; third, the emptiness of oneself; fourth, the emptiness of the place where the body resides; fifth, the emptiness of the illuminator; sixth, the emptiness of the object being observed. The first four are the emptiness of the object being observed, the fifth is the emptiness of the observing wisdom, and the sixth is the emptiness of the appearance of the object being discriminated. In addition, the first four are what is known, the fifth is the knower, and the sixth is the appearance of what is known. The emptiness of the fifth wisdom is used to counteract the first four realms, the four realms are empty. The sixth, true emptiness, is used to counteract the fifth wisdom, so wisdom also becomes empty. If there is no emptiness of the fifth wisdom to counteract the first four realms, there will be person and dharma, which is the nature of discrimination. Through this wisdom, seeing the previous realm, there is no person and no dharma, which counteracts the previous realm. If there is no emptiness of the sixth realm to counteract the fifth wisdom, this wisdom is only a one-sided understanding and will still become the nature of discrimination, so it is said that the sixth true emptiness is called counteracting wisdom. The second meaning is to explain that emptiness itself has twelve types. The first is action emptiness (行空), and the second is non-action emptiness (非行空). Bodhisattvas learn these two emptinesses in order to obtain two kinds of good dharmas: one is the good path, and the other is the good result. The good path is the thirty-seven factors of enlightenment, etc., and the good result is Bodhi, etc. Action emptiness explains that the various paths of the three vehicles (三乘: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have no person and no dharma, are not real, and are not false. Being away from these four minds is called a good cause.
。為得此善因。是故菩薩學觀行空。非行空者。謂二種善果。即余無餘涅槃。若有餘除集。此果則離四種顛倒。非是常樂我凈。若無餘滅苦。即是常樂我凈。此第七第八兩空。是凈菩薩自度。初得道后一得果。
第三畢竟空。為恒利益他菩薩修空。畢竟恒欲利他。至眾生盡。誓恒教化。此心有著。今此觀心。此心定令舍畢竟之心。自然利益。方是真實智名畢竟空也。若作畢竟心。能為利益。不作不益。不復自然。恒利益不空。此畢竟之心。是智第九名畢竟空。
第四無前後空。亦名無始空。為成畢竟空利益他故。不前後即無始終。菩薩若不解其是空。則生疲厭之心捨棄生死。既見生死是空。則不分別前之與后。及以始終既不分別始終。則于短於長心無憂喜。于長不憂。聞短不喜。既離憂喜。則能不捨生死。以不捨故。畢竟利益乃得成也。是故第十觀無始空。
第五不捨離空。菩薩修學此定止。為功德善根無盡。何以故。一切諸佛于無餘涅槃中。亦不捨功德善根門。有流果報已盡。功德善根本為化物故。恒有此用。如來雖入涅槃。猶隨眾生機緣。現應化兩身。導利含識。即是更起心義。故眾生不盡應化之用亦不盡。故言雖入無餘而不捨功德善根也。若二乘入滅。無更起心。以慈悲薄少。不化眾生。若
【現代漢語翻譯】 現代漢語譯本：爲了獲得這種善因，所以菩薩學習觀行空性。這裡說的『非行空者』，指的是兩種善果，即有餘涅槃和無餘涅槃。如果還有餘，去除集諦，那麼這種果報就脫離了四種顛倒（常、樂、我、凈的顛倒）。如果無餘，滅盡苦，那就是常、樂、我、凈。這第七和第八兩種空性，是清凈菩薩自我解脫的方式：初次是得道，之後是證果。
第三是畢竟空。爲了恒常利益他人，菩薩修習空性。畢竟是恒常想要利益他人，直到眾生全部度盡，發誓恒常教化。如果心中執著於此，現在就用這種觀心的方式，一定要捨棄這種『畢竟』之心，自然而然地利益他人，才是真正的智慧，名為畢竟空。如果執著于『畢竟』之心，能利益時才利益，不能利益就不利益，就不是自然而然的恒常利益，這就不空。這種『畢竟』之心，是智慧的第九種，名為畢竟空。
第四是無前後空，也叫無始空。爲了成就畢竟空，利益他人，不分前後，也就是沒有始終。菩薩如果不理解這一點是空性，就會生起疲憊厭倦之心，捨棄生死。既然見到生死是空性，就不分別前和后，以及始終。既然不分別始終，對於時間的長短，心中就沒有憂愁和喜悅。對於長的時間不憂愁，聽到短的時間也不喜悅。既然遠離了憂愁和喜悅，就能不捨棄生死。因為不捨棄，畢竟利益才能成就。所以第十種觀是無始空。
第五是不捨離空。菩薩修學這種定止，是爲了功德善根沒有窮盡。為什麼呢？一切諸佛在無餘涅槃中，也不捨棄功德善根之門。有漏的果報已經窮盡，功德善根本是爲了教化眾生，所以恒常有這種作用。如來雖然進入涅槃，仍然隨著眾生的機緣，顯現應化兩身，引導利益有情眾生，這就是再次生起心的意義。所以眾生沒有窮盡，應化之用也沒有窮盡。所以說雖然進入無餘涅槃，也不捨棄功德善根。如果二乘入滅，沒有再次生起心，因為慈悲淺薄，不教化眾生。如果
【English Translation】 English version: To obtain this good cause, Bodhisattvas study the contemplation of emptiness. The 'non-practitioner of emptiness' refers to the two kinds of good results, namely Nirvana with remainder and Nirvana without remainder. If there is a remainder, and the accumulation (Samudaya) is removed, then this result is free from the four inversions (viparyasas) of permanence (nitya), bliss (sukha), self (atman), and purity (subha). If there is no remainder and suffering is extinguished, then that is permanence, bliss, self, and purity. These seventh and eighth emptinesses are the self-liberation of a pure Bodhisattva: the first is attaining the Path, and the second is attaining the Fruit.
The third is Ultimate Emptiness (Bhutakoti-sunyata). Bodhisattvas cultivate emptiness in order to constantly benefit others. Ultimately, they constantly desire to benefit others, until all beings are exhausted, vowing to constantly teach and transform. If the mind is attached to this, now use this contemplation to definitely abandon this 'ultimate' mind, and naturally benefit others. Only then is it true wisdom, called Ultimate Emptiness. If one clings to the 'ultimate' mind, benefiting only when able and not benefiting when unable, then it is not natural and constant benefit, and this is not emptiness. This 'ultimate' mind is the ninth wisdom, called Ultimate Emptiness.
The fourth is Emptiness of No Before and After (Anavaragra-sunyata), also called Emptiness of No Beginning. In order to accomplish Ultimate Emptiness and benefit others, there is no before and after, which means there is no beginning and end. If Bodhisattvas do not understand that this is emptiness, they will generate a weary and tired mind, abandoning birth and death. Since they see that birth and death are empty, they do not distinguish between before and after, as well as beginning and end. Since they do not distinguish between beginning and end, they have no sorrow or joy in their minds regarding short or long durations. They are not sorrowful about long durations, nor joyful upon hearing of short durations. Since they are free from sorrow and joy, they can not abandon birth and death. Because they do not abandon, ultimate benefit can be accomplished. Therefore, the tenth contemplation is Emptiness of No Beginning.
The fifth is Emptiness of Non-Abandonment (Anapakarshana-sunyata). Bodhisattvas cultivate this samadhi (定止) in order for merit and roots of goodness to be inexhaustible. Why? All Buddhas, even in Nirvana without remainder, do not abandon the gate of merit and roots of goodness. The fruits of outflows have been exhausted, but the merit and roots of goodness are for the sake of transforming beings, so they constantly have this function. Although the Tathagata enters Nirvana, he still manifests responsive and transformative bodies according to the opportunities of sentient beings, guiding and benefiting sentient beings. This is the meaning of generating the mind again. Therefore, if sentient beings are not exhausted, the function of responsive transformation is also not exhausted. Therefore, it is said that although one enters Nirvana without remainder, one does not abandon merit and roots of goodness. If those of the Two Vehicles (聲聞緣覺) enter extinction, they do not generate the mind again, because their compassion is shallow and they do not transform sentient beings. If
佛入無餘而更起心者。以諸佛菩薩三身利物無窮故。如來法身即是一切無流法之依處故。言散滅不捨離功德也。所以得知涅槃之中猶有法身者。以用終體。既睹應化之用不盡。故知此身之體。常自湛然。永無遷壞。如毗婆沙師說。無涅槃無有自相。而不可言無。何以故。為能顯事用故。若不依涅槃不成智慧。智慧不成則煩惱不滅。涅槃既能生道。道能滅惑。即是涅槃家事。既見有事。則知應有體故。不得言無也。如來法身在涅槃中。即義亦爾。為除分別涅槃不捨功德。即是分別性。真實義中。無此分別。故名不捨離空。語言說涅槃不捨功德。而涅槃中亦無不捨之意。故名不捨空。即成不捨生死之意。前明不捨生死畢竟利他。異於二乘不能永利。今明雖在生死及涅槃並皆化物。此義不異故。前來至此。凡有三空。名利他事。此即第十一不捨空。亦名不散空也六性空。七相空。八一切法空。此三明自利利他因。問空何所為。答為清凈佛性即空故名性空。問何故名性空。
答佛性者。即是諸法自性。何以故。自然有故。但自性有兩義。一無始。二因。譬如無始生死中。有心無心兩法自然無因。若心有因。此因為本。有為始有。若本有因。此因即是自然。既是自然。亦應許心是自然。昔未有因。應無眾生。有時有因。方
【現代漢語翻譯】 現代漢語譯本 如果佛陀進入無餘涅槃后還會生起心念，那是因為諸佛菩薩以其法身、報身、應身這三身利益眾生是無窮無盡的。如來的法身是一切無漏功德的依處，所以說即使散滅也不會捨棄功德。如何得知涅槃之中仍然存在法身呢？因為從其作用來看，既然我們看到應化身的作用沒有窮盡，就可以知道法身的本體是常寂光，永遠不會變遷壞滅。如同《毗婆沙論》的論師所說，涅槃沒有自相，但也不能說它不存在。為什麼呢？因為它能夠顯現作用。如果不依靠涅槃，就不能成就智慧；沒有智慧，就不能滅除煩惱。涅槃既然能夠產生道，道能夠滅除迷惑，這就是涅槃的本分。既然我們看到有這些作用，就知道它應該有本體，所以不能說它不存在。如來的法身在涅槃中，道理也是一樣。爲了消除人們認為涅槃會捨棄功德的分別念，所以說涅槃不捨棄功德，這是一種分別性的說法。在真實的意義中，沒有這種分別，所以稱為『不捨離空』。語言上說涅槃不捨棄功德，但涅槃中也沒有不捨棄功德的意念，所以稱為『不捨空』，這也就成就了不捨棄生死的意義。前面說明不捨棄生死是爲了徹底利益眾生，這與二乘聖者不能永遠利益眾生不同。現在說明即使身處生死和涅槃，佛陀都在教化眾生，這個意義並沒有改變。從前面到這裡，總共有三種空，都屬於利益眾生的事業，這就是第十一『不捨空』，也稱為『不散空』。六、性空（自性本空），七、相空（現象本空），八、一切法空（一切事物本空），這三種空說明了自利利他的原因。問：『空』是爲了什麼？答：爲了清凈佛性，因為佛性本空，所以稱為『性空』。問：為什麼稱為『性空』？ 答：佛性，就是諸法的自性。為什麼呢？因為它是自然存在的。但自性有兩種含義：一是無始，二是因。譬如在無始的生死輪迴中，有心和無心這兩種法都是自然而無因的。如果心有因，這個因就是根本，有為法才會有開始。如果根本有因，這個因就是自然。既然是自然，也應該承認心是自然。過去沒有因的時候，應該沒有眾生；有時有因，才...
【English Translation】 English version If a Buddha, having entered Parinirvana (complete Nirvana), were to still generate thoughts, it would be because the Buddhas and Bodhisattvas benefit beings limitlessly through their Trikaya (three bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya). The Tathagata's (Buddha's) Dharmakaya (Dharma body) is the basis for all undefiled Dharmas (teachings), hence it is said that even in dissolution, it does not abandon merits. How do we know that the Dharmakaya still exists within Nirvana? Because, considering its function, since we see that the function of the Nirmanakaya (transformation body) is not exhausted, we can know that the essence of the Dharmakaya is eternally serene and unchanging. As the masters of the Vibhasa (commentary) say, Nirvana has no self-nature, but it cannot be said that it does not exist. Why? Because it can manifest functions. If one does not rely on Nirvana, one cannot attain wisdom; without wisdom, one cannot extinguish afflictions. Since Nirvana can generate the path, and the path can extinguish delusion, this is the inherent function of Nirvana. Since we see these functions, we know that it must have an essence, so it cannot be said that it does not exist. The Tathagata's Dharmakaya in Nirvana is the same principle. To eliminate the discriminating thought that Nirvana abandons merits, it is said that Nirvana does not abandon merits, which is a discriminating statement. In the true meaning, there is no such discrimination, so it is called 'non-abandonment of emptiness'. Linguistically, it is said that Nirvana does not abandon merits, but in Nirvana, there is no intention of not abandoning merits, so it is called 'non-abandonment of emptiness', which achieves the meaning of not abandoning Samsara (cycle of birth and death). The previous explanation that not abandoning Samsara is for the ultimate benefit of beings is different from the Shravakas (hearers) and Pratyekabuddhas (solitary realizers) who cannot benefit beings eternally. Now it is explained that even in Samsara and Nirvana, the Buddha is teaching beings, and this meaning has not changed. From the beginning to here, there are three types of emptiness, all belonging to the activities of benefiting beings. This is the eleventh 'non-abandonment of emptiness', also called 'non-dispersion of emptiness'. Sixth, Svabhava-shunyata (emptiness of inherent existence), seventh, Lakshana-shunyata (emptiness of characteristics), eighth, Sarva-dharma-shunyata (emptiness of all phenomena). These three emptinesses explain the cause of benefiting oneself and others. Question: What is the purpose of 'emptiness'? Answer: To purify Buddha-nature, because Buddha-nature is inherently empty, it is called 'Svabhava-shunyata' (emptiness of inherent existence). Question: Why is it called 'Svabhava-shunyata' (emptiness of inherent existence)? Answer: Buddha-nature is the self-nature of all Dharmas (phenomena). Why? Because it exists naturally. But self-nature has two meanings: one is beginningless, and the other is cause. For example, in the beginningless cycle of birth and death, both mind and no-mind are naturally without cause. If the mind has a cause, this cause is the root, and conditioned phenomena have a beginning. If the root has a cause, this cause is natural. Since it is natural, it should also be admitted that the mind is natural. In the past, when there was no cause, there should be no sentient beings; only when there is a cause, then...
有眾生。如土石等。若有因時應成眾生。故知自然一分作有心。一分作無心。故言譬如無始生死中。有心無心兩法自然無因也。佛性亦爾。自然無因。虛妄尚有自然義。何況真實而不自然。故由無始佛性為因。所以六入欲求解脫。若無佛性。解脫之果。不得成就。譬如凈珠能清濁水。以佛性無始故。生死無始一異空。凈不凈空等如上說。此空性為離五失顯五種功德。人法是分別性從人法生分別。是依他性。就分別性覓法不可得。就依他性覓所分別之人法。亦不可得。即真實性。真實無體。無體故無相。無相故無生。無生故無滅。無滅故寂靜。寂靜即是自性涅槃。此自性空除五種過失。一除下劣心。不薄信佛性是有可得。得之有無量功德。則不能發菩提心。不發此心。常守下劣。佛性令其發心。故言能除下劣心也。二除高心。若人不解佛性平等。謂我有佛性。我已發心。他無佛性。不能發心故高慢。若體此理。無有此彼。高心即滅。故言能除高心也。三除著虛妄棄捨真實。虛妄所以是生死過失者。如人來打拍罵詈毀辱等事。一非本有。二由心所作。虛妄所起。非是自然。即是虛妄。若不體真實道理。謂此是真實。則取著虛妄。皆棄真實。故生三毒利等煩惱。若識生死虛妄非是實有則不見能拍所罵。不見眾生過失。不生煩
【現代漢語翻譯】 現代漢語譯本 有些眾生，比如土石等，如果有時機因緣成熟，也應當成為眾生。因此可知，自然而然的事物，一部分是有心識的，一部分是沒有心識的。所以說，譬如在無始的生死輪迴中，有心識和無心識這兩種法，都是自然而然，沒有原因的。佛性也是這樣，自然而然，沒有原因。虛妄的事物尚且有自然而然的道理，更何況真實的事物而不自然呢？所以，由於無始以來的佛性作為根本原因，所以六根（六入）想要尋求解脫。如果沒有佛性，解脫的果實就不能成就。譬如清凈的寶珠能夠澄清渾濁的水。因為佛性是無始的，所以生死也是無始的，一異（一體還是差異）、空（空性）的道理，清凈不清凈、空等等，都如前面所說。這種空性是爲了遠離五種過失，而彰顯五種功德。 人法（眾生和法）是分別性的，從人法產生分別，是依他性（依賴於其他條件而存在）。在分別性中尋找法是不可得的，在依他性中尋找所分別的人法，也是不可得的，這就是真實性。真實性沒有實體，因為沒有實體所以沒有相狀，沒有相狀所以沒有生起，沒有生起所以沒有滅亡，沒有滅亡所以寂靜，寂靜就是自性涅槃。這種自性空，能夠去除五種過失： 一、去除下劣心。如果輕視佛性，認為佛性是可以得到的，得到它會有無量的功德，那麼就不能發起菩提心。不發起菩提心，就會常常安於下劣。佛效能夠令其發起菩提心，所以說能夠去除下劣心。 二、去除高慢心。如果人不理解佛性的平等，認為『我有佛性，我已經發心，他沒有佛性，不能發心』，就會產生高慢。如果體悟到這個道理，就沒有彼此的分別，高慢心就會熄滅，所以說能夠去除高慢心。 三、去除執著虛妄，捨棄真實。虛妄之所以是生死輪迴的過失，比如有人來打罵、毀辱等事，一是並非本來就有的，二是由於心所造作，是虛妄所引起的，不是自然而然的，就是虛妄。如果不體悟真實的道理，認為這些是真實的，就會執著虛妄，捨棄真實，因此產生貪嗔癡等煩惱。如果認識到生死是虛妄的，不是真實存在的，那麼就看不到能打的人和所罵的事，看不到眾生的過失，就不會產生煩惱。
【English Translation】 English version There are sentient beings, such as soil and stones, etc. If there is a cause and the time is right, they should become sentient beings. Therefore, it is known that naturally occurring things, one part has consciousness, and one part does not have consciousness. Therefore, it is said that, for example, in the beginningless cycle of birth and death (samsara), both the law of having consciousness and the law of not having consciousness are natural and without cause. The Buddha-nature (Buddha-dhatu) is also like this, natural and without cause. Even illusory things have the principle of being natural, let alone the real things that are not natural? Therefore, due to the beginningless Buddha-nature as the fundamental cause, the six entrances (six sense organs) want to seek liberation (moksha). If there is no Buddha-nature, the fruit of liberation cannot be achieved. For example, a pure pearl can clarify turbid water. Because Buddha-nature is beginningless, birth and death are also beginningless, the principle of one and different (unity or difference), emptiness (shunyata), purity and impurity, emptiness, etc., are as mentioned above. This emptiness is to stay away from the five faults and show the five merits. The human dharma (beings and dharmas) is of a discriminating nature, and discrimination arises from the human dharma, which is of a dependent nature (dependent on other conditions to exist). It is impossible to find the dharma in the discriminating nature, and it is also impossible to find the discriminated human dharma in the dependent nature, which is the true nature (tathata). True nature has no substance, because it has no substance, it has no form, because it has no form, it has no arising, because it has no arising, it has no cessation, because it has no cessation, it is tranquil, and tranquility is self-nature nirvana. This self-nature emptiness can remove five faults: 1. Remove the inferior mind. If you despise the Buddha-nature and think that the Buddha-nature can be obtained, and obtaining it will have immeasurable merits, then you will not be able to generate the Bodhi mind (bodhicitta). If you do not generate the Bodhi mind, you will often be content with inferiority. Buddha-nature can make it generate the Bodhi mind, so it is said that it can remove the inferior mind. 2. Remove the arrogant mind. If people do not understand the equality of Buddha-nature and think, 'I have Buddha-nature, I have generated the Bodhi mind, he does not have Buddha-nature, he cannot generate the Bodhi mind,' they will become arrogant. If you realize this principle, there will be no distinction between each other, and the arrogant mind will be extinguished, so it is said that it can remove the arrogant mind. 3. Remove attachment to illusion and abandon reality. The reason why illusion is the fault of samsara is that, for example, if someone comes to beat, scold, insult, etc., one is not originally there, and the other is caused by the mind, which is caused by illusion, not natural, it is illusion. If you do not realize the true principle and think that these are true, you will be attached to illusion and abandon reality, thus generating afflictions such as greed, hatred, and ignorance. If you realize that birth and death are illusory and not real, then you will not see the person who can beat and the things that are scolded, you will not see the faults of sentient beings, and you will not generate afflictions.
惱。即棄虛妄。但見眾生皆有佛性。功德圓同。即是能取真實。由此即生慈悲成菩薩者。四能除我見。諸法本來自性真實。若有若無。二皆平等。若人能作此解。即舍我見執相之心也。五除怖畏。能令眾生信受甚深正法。正法有相與無相體解佛性則能信受。無相正法則不謗大乘也。次明此性空能引五種功德者。一除下劣生正勤。二除高慢生平等。三除虛妄生慈悲。四除見生般若。五除怖畏受正法故言性空。顯佛性理有五種功德。離五過失。治護性令得清凈。即是自利因故。此第十二名為性空。佛性即是空也。
七自相空。為得三十二大相。八十小相。相又有二種。一者色相。謂四大五塵。二無色相。謂一切四陰心法也。化身非生死。非涅槃。何以故。生死是虛妄顛倒。不過苦集兩諦。化身不爾。依法應身而有體非顛倒。復能除眾生顛倒。故言非生死。非涅槃者。有始終故以非生死。則無生死虛妄之相。以非涅槃。亦無涅槃真實之相。故名相空。若菩薩能修此相空。則令三十二相。八十種好。即修治化身之相貌。令得清凈故。第十三名為相空。
八一切法空者。謂一切如來法無量恒河沙。如十力無畏等。明相離不相離空。若以法身望應身。有離不離。但應身沒不離法身。何以故。一為法身是本。應身為末。
【現代漢語翻譯】 現代漢語譯本： 惱。即捨棄虛妄。但見眾生皆有佛性（Buddha-nature，所有眾生都具有的成佛的潛能）。功德圓滿相同。即是能夠取證真實。由此即生慈悲之心，成就菩薩（Bodhisattva，為救度眾生而發誓成佛的人）的果位。四是能夠去除我見（belief in a separate self，相信有一個獨立的自我）。諸法（all phenomena，一切現象）本來就是自性真實。無論說它存在還是不存在，二者都是平等的。如果有人能夠這樣理解，就能捨棄我見和執著于表象的心。五是去除怖畏（fear，恐懼）。能夠令眾生信受甚深正法（profound and correct Dharma，深刻而正確的佛法）。正法有有相和無相之分，體悟佛性就能信受。不誹謗無相正法和大乘佛法（Mahayana Buddhism，大乘佛教）。接下來闡明此性空（emptiness of inherent existence，自性本空的道理）能夠引生五種功德：一是去除下劣之心，生起精進之心；二是去除高慢之心，生起平等之心；三是去除虛妄之心，生起慈悲之心；四是去除我見，生起般若智慧（Prajna，智慧）；五是去除怖畏，接受正法。所以說性空，彰顯佛性之理具有五種功德，遠離五種過失，守護自性使其清凈，這是自利之因。這第十二種空名為性空，佛性即是空。 七、自相空（emptiness of self-characteristics，自相本空的道理）。爲了獲得三十二大丈夫相（thirty-two major marks，佛的三十二種殊勝的身體特徵），八十隨形好（eighty minor marks，佛的八十種較小的身體特徵）。相又有兩種：一是色相（form，物質現象），指四大（four elements，地、水、火、風）五塵（five sense objects，色、聲、香、味、觸）；二是無色相（formless phenomena，非物質現象），指一切四陰（four skandhas，受、想、行、識）心法。化身（Nirmanakaya，佛的化身）非生死，非涅槃（Nirvana，涅槃）。為什麼呢？因為生死是虛妄顛倒，不過是苦集二諦（two noble truths of suffering and its origin，苦和苦的根源這兩個真諦）。化身不是這樣，依據法身（Dharmakaya，法身）應現而有，本體不是顛倒的，還能去除眾生的顛倒。所以說非生死。說非涅槃，是因為有始終。因為非生死，就沒有生死虛妄之相；因為非涅槃，也就沒有涅槃真實之相。所以名叫相空。如果菩薩能夠修習這種相空，就能使三十二相、八十種好，修治化身的相貌，使其清凈。這第十三種空名為相空。 八、一切法空（emptiness of all dharmas，一切法本空的道理）。指一切如來（Tathagata，如來）的佛法，如無量恒河沙數，如十力（ten powers，佛的十種力量）、四無畏（four fearlessnesses，佛的四種無畏）等。闡明相離和不相離的空性。如果以法身來看應身，有離和不離。但是應身消失了，並不離開法身。為什麼呢？因為法身是根本，應身是末。
【English Translation】 English version: 'Annoyance' means abandoning falsehood. One sees that all sentient beings possess Buddha-nature (Buddha-nature, the potential for all beings to achieve Buddhahood). Their merits are perfectly equal. This means being able to attain the truth. From this arises compassion, leading to the attainment of the Bodhisattva (Bodhisattva, one who vows to become a Buddha to save all beings) state. Fourth, it can eliminate the belief in a separate self (belief in a separate self, the belief in an independent self). All phenomena (all phenomena, all phenomena) are inherently true in their nature. Whether one says they exist or do not exist, both are equal. If one can understand this, one can abandon the ego and the mind that clings to appearances. Fifth, it eliminates fear (fear, fear). It enables sentient beings to believe and accept the profound and correct Dharma (profound and correct Dharma, profound and correct Buddhist teachings). The correct Dharma has aspects of form and formlessness; realizing Buddha-nature enables one to believe and accept it. One does not slander the formless correct Dharma and Mahayana Buddhism (Mahayana Buddhism, the Great Vehicle Buddhism). Next, it explains that this emptiness of inherent existence (emptiness of inherent existence, the principle of emptiness of inherent nature) can lead to five kinds of merits: first, it eliminates inferiority and generates diligence; second, it eliminates arrogance and generates equality; third, it eliminates falsehood and generates compassion; fourth, it eliminates ego and generates Prajna wisdom (Prajna, wisdom); fifth, it eliminates fear and accepts the correct Dharma. Therefore, it is said that emptiness reveals that the principle of Buddha-nature has five kinds of merits, is free from five kinds of faults, and protects the nature, making it pure. This is the cause of benefiting oneself. This twelfth emptiness is called emptiness of nature, and Buddha-nature is emptiness. Seventh, emptiness of self-characteristics (emptiness of self-characteristics, the principle of emptiness of self-characteristics). It is for obtaining the thirty-two major marks (thirty-two major marks, the thirty-two auspicious physical characteristics of a Buddha) and eighty minor marks (eighty minor marks, the eighty minor characteristics of a Buddha). Characteristics are of two kinds: first, form (form, material phenomena), referring to the four elements (four elements, earth, water, fire, and wind) and five sense objects (five sense objects, form, sound, smell, taste, and touch); second, formless phenomena (formless phenomena, non-material phenomena), referring to all four skandhas (four skandhas, form, feeling, perception, mental formations, and consciousness) and mental dharmas. The Nirmanakaya (Nirmanakaya, the transformation body of a Buddha) is neither birth and death nor Nirvana (Nirvana, Nirvana). Why? Because birth and death are false and inverted, and are nothing more than the two noble truths of suffering and its origin (two noble truths of suffering and its origin, the two truths of suffering and the origin of suffering). The Nirmanakaya is not like this; it manifests according to the Dharmakaya (Dharmakaya, the Dharma body), and its essence is not inverted, and it can also remove the inversions of sentient beings. Therefore, it is said to be neither birth and death. Saying it is not Nirvana is because it has a beginning and an end. Because it is not birth and death, there is no false appearance of birth and death; because it is not Nirvana, there is no true appearance of Nirvana. Therefore, it is called emptiness of characteristics. If a Bodhisattva can cultivate this emptiness of characteristics, he can make the thirty-two marks and eighty minor marks, cultivate the appearance of the transformation body, and make it pure. This thirteenth emptiness is called emptiness of characteristics. Eighth, emptiness of all dharmas (emptiness of all dharmas, the principle of emptiness of all dharmas). It refers to all the Buddhadharmas of the Tathagata (Tathagata, Thus Come One), such as countless Ganges sands, such as the ten powers (ten powers, the ten powers of a Buddha) and four fearlessnesses (four fearlessnesses, the four fearlessnesses of a Buddha). It explains the emptiness of separation and non-separation. If one looks at the Nirmanakaya from the perspective of the Dharmakaya, there is separation and non-separation. But when the Nirmanakaya disappears, it does not leave the Dharmakaya. Why? Because the Dharmakaya is the root, and the Nirmanakaya is the branch.
末不離本。本為離末。問法身若不離應身者。有何過咎。
答若爾則一人得佛。一切人皆應得。以一切人不同得故。故知法身有不即應身義。法身亦不離應身。何以故。以法身無有差別。常不離三世諸佛功德故。若能如此。亦離亦不離。道理而修行者。此則能得應身之果。但應化兩身悉能利物。化身正為下種。應身為成熟。令此一切法空為清凈一切佛法。一切佛法復有兩義。一則無離無不離。以不可偏執。二則無執及所執。以境智無差別故也。此即第十四辨一切法空。至此凡有三空。明自利利他因竟。第十五有法空。第十六無法空。此兩空通出前十四空體。言有法空者。謂人法二無所有。為除增益謗。言無法空者。謂真實有。此無人無法之道理。除眾生妄執。謂無此道理故名無法空。為除損減謗。離增離減。則非有無。故名為空體也。故此兩空還屬前十四空所攝也。
第十七有法無法空。此一空出諸空相。所言有法無法空者。明此空體相。決定無法。即名決定無。有此無人法之道理故。名決定有。此無此有。是空體相。體明理無增減。相明其體決定。決定是無。決定是有。即是真實無。真實有。真實無人無法。真實有此道理。此論所以但明十六空者。正以此兩空屬前六空體所攝也。亦為十四空者。即后四
【現代漢語翻譯】 現代漢語譯本：末端不離根本，根本爲了離開末端。如果問法身（Dharmakaya，佛的真身）如果不離開應身（Nirmanakaya，佛的應化身），會有什麼過失？ 回答：如果那樣，那麼一個人成佛，所有的人都應該成佛。因為一切人成佛的時間不同，所以知道法身有不即是應身的含義。法身也不離開應身。為什麼呢？因為法身沒有差別，常不離開三世諸佛的功德。如果能夠這樣，亦離亦不離，按照這個道理而修行，這樣就能得到應身的果報。但應身和化身（化身，Transformation Body）都能利益眾生，化身正是爲了下種子，應身是爲了成熟，令這一切法空成為清凈的一切佛法。一切佛法又有兩種含義：一是無離無不離，因為不可偏執；二是無執及所執，因為境和智沒有差別。這就是第十四辨一切法空。到此共有三空，說明自利利他的原因完畢。第十五是有法空，第十六是無法空。這兩種空貫通前十四空的本體。說有法空，是說人法二者都沒有，爲了去除增益謗。說無法空，是說真實有，此無人無法的道理，去除眾生妄執，說沒有此道理，所以名叫無法空，爲了去除損減謗。離開增益和損減，就不是有也不是無，所以名叫空體。所以這兩種空還是屬於前十四空所攝。 第十七是有法無法空。這一空超出諸空之相。所說有法無法空，是說明此空體的相。決定無法，就名叫決定無。有此無人法的道理，就名叫決定有。此無此有，是空體的相。體說明理無增減，相說明其體是決定的。決定是無，決定是有，就是真實無，真實有，真實無人無法，真實有此道理。此論之所以只說明十六空，正是因為這兩種空屬於前六空體所攝。也爲了十四空，就是后四空。
【English Translation】 English version: The end does not depart from the root. The root is for departing from the end. If asked, if the Dharmakaya (Dharmakaya, the true body of the Buddha) does not depart from the Nirmanakaya (Nirmanakaya, the manifested body of the Buddha), what fault would there be? Answer: If that were the case, then if one person attains Buddhahood, all people should attain it. Because the time for all people to attain Buddhahood is different, therefore it is known that the Dharmakaya has the meaning of not being identical to the Nirmanakaya. The Dharmakaya also does not depart from the Nirmanakaya. Why? Because the Dharmakaya has no difference, and constantly does not depart from the merits of the Buddhas of the three times. If one can be like this, both departing and not departing, and cultivate according to this principle, then one can obtain the fruit of the Nirmanakaya. However, both the Nirmanakaya and the Transformation Body (Transformation Body) can benefit sentient beings. The Transformation Body is precisely for planting seeds, and the Nirmanakaya is for maturation, causing all these Dharmas to become empty and become pure all Buddha-Dharmas. All Buddha-Dharmas also have two meanings: one is neither departing nor not departing, because one cannot be biased; the other is neither grasping nor what is grasped, because there is no difference between the object and wisdom. This is the fourteenth, distinguishing the emptiness of all Dharmas. Up to this point, there are three emptinesses, explaining the cause of benefiting oneself and others is completed. The fifteenth is the emptiness of existing Dharmas, and the sixteenth is the emptiness of non-existing Dharmas. These two emptinesses penetrate the substance of the previous fourteen emptinesses. Saying the emptiness of existing Dharmas means that neither persons nor Dharmas exist, in order to remove the slander of increase. Saying the emptiness of non-existing Dharmas means that there truly exists this principle of neither persons nor Dharmas, removing the false clinging of sentient beings, saying that there is no such principle, therefore it is called the emptiness of non-existing Dharmas, in order to remove the slander of decrease. Departing from increase and decrease, it is neither existence nor non-existence, therefore it is called the substance of emptiness. Therefore, these two emptinesses still belong to the previous fourteen emptinesses. The seventeenth is the emptiness of existing and non-existing Dharmas. This one emptiness transcends the appearances of all emptinesses. The so-called emptiness of existing and non-existing Dharmas is to explain the appearance of this substance of emptiness. Definitely no Dharma exists, so it is called definite non-existence. There exists this principle of neither persons nor Dharmas, so it is called definite existence. This non-existence and this existence are the appearance of the substance of emptiness. The substance explains that the principle has no increase or decrease, and the appearance explains that its substance is definite. Definite non-existence, definite existence, is true non-existence, true existence, truly neither persons nor Dharmas, truly there exists this principle. The reason why this treatise only explains sixteen emptinesses is precisely because these two emptinesses belong to the previous six emptinesses. Also for the fourteen emptinesses, which are the last four emptinesses.
空還辨前諸體相故。此後空並屬前十四攝故。有十四十六十八廣略不同。
第十八出空果。所言不可得空者。明此果難得。何以故。如此空理。非斷非常。而即是大常。常義既不可得。故斷義亦不可得。無有定相可得故名難得。何以故。此之空理。非苦非樂。而是大樂。非我無我。而是大我。非凈非不凈。而是大凈。此空屬八空事用所攝。以見無人法正是空體故名隨事用不同離張成異。如上所辯。初六空明空體即十空明空用。用中后兩空。為十四空所攝。第十七一空。為六空體所攝。第十八一空。為八空用所攝。故十八成十六。十六還十四。或先廣后略。或先略后廣。理事不同。體相差別。若離若合。其義如此也。此下第四分別空道理有三。一凈不凈。若言空。定是不凈。則一切眾生不得解脫。何以故。以定不凈不可令凈故也。若言定是凈。則修道無用。何以故。未得解脫無漏道時。空體本已自然清凈故。則無煩惱為能障智慧。又能除則不依功力一切眾生自得解脫。現見離功力眾生不得解脫。知此空非是定凈。復由功用而得解脫。故知此空非定不凈。是名凈不凈不凈凈道理也。又釋。若言空理定是不凈。一切功力則無果報。何以故。以空界自性是不凈。雖復生道俗不可除。道則無用。無此義故。故知此空非性不
【現代漢語翻譯】 現代漢語譯本： 『空』仍然可以區分之前的各種體相。此後的『空』都屬於之前的十四空所包含的範圍，因此有十四空、十六空、十八空，只是廣略不同。
第十八，闡述『空』的果。所說的『不可得空』，是說明這種果很難得到。為什麼呢？因為這種『空』的道理，既不是斷滅，也不是恒常，而是最大的恒常。既然恒常的意義都不可得，那麼斷滅的意義也同樣不可得。沒有固定的相可以得到，所以稱為『難得』。為什麼呢？因為這種『空』的道理，既不是苦，也不是樂，而是最大的樂；既不是無我，也不是有我，而是最大的我；既不是清凈，也不是不清凈，而是最大的清凈。這種『空』屬於八空的事用所包含的範圍。因為見到無人、無法，這正是『空』的本體，所以稱為隨事用不同而離散張揚，形成差異，就像上面所辨析的那樣。最初的六空闡明『空』的本體，接下來的十空闡明『空』的作用。作用中的后兩個空，為十四空所包含。第十七個空，為六空的本體所包含。第十八個空，為八空的作用所包含。所以十八空可以歸結為十六空，十六空可以歸結為十四空。或者先廣后略，或者先略后廣，這是因為事和理不同，本體和相狀有差別，或離或合，道理就是這樣。』
下面第四部分，分別闡述『空』的道理，有三個方面：一是凈與不凈。如果說『空』一定是『不凈』的，那麼一切眾生就無法得到解脫。為什麼呢？因為如果一定是『不凈』的，就無法使其變為清凈。如果說一定是『清凈』的，那麼修行就沒有用處。為什麼呢？因為在未得到解脫的無漏道時，『空』的本體本來就已經自然清凈了，那麼就沒有煩惱能夠障礙智慧，而且能夠去除煩惱，不依靠功力，一切眾生自然就能得到解脫。但現在看到，不依靠功力，眾生是無法得到解脫的。所以知道這種『空』不是一定的『清凈』，而是通過功用才能得到解脫。所以知道這種『空』不是一定的『不凈』，這就是『凈不凈』、『不凈凈』的道理。
又一種解釋：如果說『空』的道理一定是『不凈』的，那麼一切功力就沒有果報。為什麼呢？因為『空』的自性是『不凈』的，即使通過生道俗也無法去除，那麼道就沒有用處。沒有這種道理，所以知道這種『空』不是自性『不凈』的。
【English Translation】 English version: 'Emptiness' still distinguishes the previous forms and appearances. The subsequent emptinesses all belong to the scope of the previous fourteen emptinesses, hence there are fourteen, sixteen, and eighteen emptinesses, differing only in breadth and brevity.
Eighteenth, expounding the fruit of 'Emptiness'. The so-called 'unattainable emptiness' clarifies that this fruit is difficult to obtain. Why? Because this principle of 'Emptiness' is neither annihilation nor permanence, but rather the greatest permanence. Since the meaning of permanence is unattainable, the meaning of annihilation is also unattainable. There is no fixed characteristic to be obtained, hence it is called 'unattainable'. Why? Because this principle of 'Emptiness' is neither suffering nor pleasure, but rather the greatest pleasure; neither non-self nor self, but rather the greatest self; neither purity nor impurity, but rather the greatest purity. This emptiness belongs to the scope of the functions of the eight emptinesses. Because seeing no person and no dharma is precisely the essence of emptiness, it is called differing and diverging according to the different functions, just as analyzed above. The initial six emptinesses clarify the essence of emptiness, and the following ten emptinesses clarify the function of emptiness. The latter two emptinesses in the function are encompassed by the fourteen emptinesses. The seventeenth emptiness is encompassed by the essence of the six emptinesses. The eighteenth emptiness is encompassed by the function of the eight emptinesses. Therefore, eighteen emptinesses can be reduced to sixteen, and sixteen can be reduced to fourteen. Either broad first and then brief, or brief first and then broad, this is because phenomena and principle are different, and essence and characteristics have differences, either separated or combined, the principle is like this.
Below, the fourth part, separately expounds the principle of 'Emptiness', with three aspects: First, purity and impurity. If it is said that 'Emptiness' is definitely 'impure', then all sentient beings cannot attain liberation. Why? Because if it is definitely 'impure', it cannot be made pure. If it is said that it is definitely 'pure', then cultivation is useless. Why? Because when the unconditioned path of liberation has not been attained, the essence of 'Emptiness' is already naturally pure, then there is no affliction that can obstruct wisdom, and moreover, being able to remove afflictions, without relying on effort, all sentient beings can naturally attain liberation. But now it is seen that without relying on effort, sentient beings cannot attain liberation. Therefore, it is known that this 'Emptiness' is not definitely 'pure', but liberation can only be attained through effort. Therefore, it is known that this 'Emptiness' is not definitely 'impure', this is the principle of 'purity and impurity', 'impurity and purity'.
Another explanation: If it is said that the principle of 'Emptiness' is definitely 'impure', then all effort has no karmic result. Why? Because the self-nature of 'Emptiness' is 'impure', even if through birth, path, and secularity it cannot be removed, then the path is useless. There is no such principle, therefore it is known that this 'Emptiness' is not inherently 'impure'.
凈。
問若爾既無自性不凈。亦應無有自性凈。云何分判法界非凈非不凈。
答阿摩羅識是自性清凈心。但為客塵所污故名不凈。為客塵盡故立為凈。
問何故不說定凈定不凈。而言或凈或不凈耶。
答為顯法界與五入及禪定等義異。所以不說凈者。為明眼等諸根雖為煩惱所覆而不為煩惱所染。又非是凈。又非自性凈故不說為凈。若是法界雖為煩惱所覆。而不為煩惱所染故非不凈。而是自性凈。以是自性凈故。不說為不凈。故知法界與五入體異也。問何故不說定是不凈。答為明與禪定有異。何以故。若言法界定有煩惱。即自性不凈。而此法界雖為煩惱所覆。而非自性不凈故。不得說定是不凈非不凈。正是法界之道理定有。問何故不說如如定凈。而言凈不凈耶。答為令眾生修道故。說為凈不凈。即顯如如與五根有異。何以故。如如及五根。同爲煩惱所覆。而並不為煩惱所染。同皆是凈而凈義有異。何以故。五根體離煩惱。非煩惱性故。五根唯凈。非是不凈。若如如不離煩惱。而是煩惱自性。故知凈而復有不凈之義。又如如及禪定。同爲煩惱所覆。並有不凈義而不凈義不同。若是禪定。為煩惱所覆。而覆被染一向失於自性。舉體成煩惱亦成不善。若是如如。雖復不離煩惱。名為不凈。而猶不失自
【現代漢語翻譯】 現代漢語譯本：
問：如果如是既沒有自性的不凈，也應該沒有自性的清凈。如何區分法界是非凈非不凈呢？
答：阿摩羅識（Amala-vijñāna，清凈識）是自性清凈心。只是因為被客塵所污染，所以名為不凈。因為客塵消盡，所以立名為凈。
問：為什麼不說『定凈』或『定不凈』，而說『或凈或不凈』呢？
答：爲了顯示法界與五入（pañca āyatanāni，眼、耳、鼻、舌、身五種感覺器官）以及禪定等的意義不同。所以不說凈，是爲了說明眼等諸根雖然被煩惱所覆蓋，卻不被煩惱所染。又不是清凈的，又不是自性清凈，所以不說為凈。如果是法界，雖然被煩惱所覆蓋，卻不被煩惱所染，所以不是不凈。而且是自性清凈。因為是自性清凈，所以不說為不凈。所以知道法界與五入的本體不同。問：為什麼不說『定是不凈』？答：爲了說明與禪定有差異。為什麼呢？如果說法界決定有煩惱，就是自性不凈。而此法界雖然被煩惱所覆蓋，卻不是自性不凈，所以不得說『定是不凈』，非『定非不凈』。正是法界的道理決定有。問：為什麼不說如如（Tathata，真如）『定凈』，而說『凈不凈』呢？答：爲了令眾生修道，所以說為『凈不凈』。即顯示如如與五根有差異。為什麼呢？如如及五根，同爲煩惱所覆蓋，而並不為煩惱所染，同皆是凈，而凈的意義有差異。為什麼呢？五根的本體脫離煩惱，不是煩惱的性質，所以五根唯是凈，不是不凈。如果如如不離煩惱，而是煩惱的自性，所以知道凈而復有不凈的意義。又如如及禪定，同爲煩惱所覆蓋，並有不凈的意義，而不凈的意義不同。如果是禪定，為煩惱所覆蓋，而且被染污，一向失去自性，整個本體成為煩惱，也成為不善。如果是如如，雖然不離煩惱，名為不凈，而仍然不失其自
【English Translation】 English version:
Question: If Suchness (Tathata) has neither self-nature of impurity nor should it have self-nature of purity. How can we distinguish the Dharmadhatu (法界, realm of phenomena) as neither pure nor impure?
Answer: The Amala-vijñāna (阿摩羅識, pure consciousness) is the self-nature pure mind. It is called impure only because it is defiled by adventitious dust. It is established as pure because the adventitious dust is exhausted.
Question: Why not say 'definitely pure' or 'definitely impure,' but say 'sometimes pure and sometimes impure'?
Answer: To show that the Dharmadhatu is different in meaning from the five entrances (pañca āyatanāni, 五入, the five sense organs) and meditative states. The reason for not saying pure is to clarify that although the roots such as the eye are covered by afflictions, they are not stained by afflictions. Moreover, they are not pure, nor are they self-nature pure, so they are not said to be pure. If it is the Dharmadhatu, although it is covered by afflictions, it is not stained by afflictions, so it is not impure. And it is self-nature pure. Because it is self-nature pure, it is not said to be impure. Therefore, it is known that the substance of the Dharmadhatu is different from the five entrances. Question: Why not say 'definitely impure'? Answer: To clarify the difference from meditative states. Why? If it is said that the Dharmadhatu definitely has afflictions, then it is self-nature impure. But this Dharmadhatu, although covered by afflictions, is not self-nature impure, so it cannot be said to be 'definitely impure,' not 'definitely not impure.' It is precisely the principle of the Dharmadhatu that is definitely present. Question: Why not say Suchness (Tathata, 如如) is 'definitely pure,' but say 'pure and impure'? Answer: To cause sentient beings to cultivate the path, it is said to be 'pure and impure.' That is, it shows that Suchness is different from the five roots. Why? Suchness and the five roots are both covered by afflictions, but they are not stained by afflictions, and they are all pure, but the meaning of purity is different. Why? The substance of the five roots is separate from afflictions and is not the nature of afflictions, so the five roots are only pure and not impure. If Suchness is not separate from afflictions, but is the self-nature of afflictions, then it is known that there is a meaning of purity and also impurity. Also, Suchness and meditative states are both covered by afflictions and have the meaning of impurity, but the meaning of impurity is different. If it is a meditative state, it is covered by afflictions and is stained, and it always loses its self-nature, and the entire substance becomes afflictions and also becomes unwholesome. If it is Suchness, although it is not separate from afflictions and is called impure, it still does not lose its self-
性。亦不轉成煩惱及以不善故。言即不凈而復有凈義。可為三句。一五根離煩惱。不為煩惱所染。則但是凈。非是不凈。二禪定成煩惱。為煩惱所染。但是不凈。無復有凈。三如如以異五根故。不為煩惱所染。是凈而不離煩惱。即是不凈。故言凈而復有不凈義也。又如如以異禪定故。不離煩惱。故言不凈而猶不失自性。亦不轉成煩惱及以不善。故言即不凈而復有凈義。二明非有非無道理。無人無法。故言非有實有。無人無法之道理。故言非無。亦言真實有真實無。即非有非無也。三明不一不異道理。諸凈不凈。凈則離斷離常。常義異我故言不一。我體常故言不異。此明如如具三德也就此十六空。作四科料簡。初有六空。辯空之自相。次有八空。辯空事用。三有兩空。辯凈不凈。四明此十六空理。能除四種過失。一除戲論。二除怖畏。三除懈怠。四除疑惑。一除戲論者。有兩。一世間眾生。于內外法中。起無量戲論。謂有我無我等。皆依人道果等。是名戲論。若見道及道果皆悉空。則能除此等戲論。若是內空．外空．內外空．大空。此之四空。能除世間人法二我之戲論。若是空空。及第一義真實空。此之兩空。能除出世間因果境智等戲論也。二除怖畏者。眾生聞人皆空。則生怖畏。不肯修道故。如來為說此空有事用。何
【現代漢語翻譯】 性（Sva-bhāva，自性）。也不轉變成煩惱和不善。說『即是不凈而復有凈義』，可以分為三句：一，五根（Pañca indriyāṇi，眼、耳、鼻、舌、身）遠離煩惱，不被煩惱所染，那麼就只是凈，不是不凈。二，禪定（Dhyāna，冥想）成為煩惱，被煩惱所染，就只是不凈，沒有凈。三，如如（Tathatā，真如）因為不同於五根，不被煩惱所染，是凈而不離煩惱，即是不凈，所以說『凈而復有不凈義』。又，如如因為不同於禪定，不離煩惱，所以說『不凈而猶不失自性，也不轉變成煩惱和不善，所以說『即是不凈而復有凈義』。二，闡明非有非無的道理。無人無法，所以說『非有實有』。無人無法的道理，所以說『非無』。也說真實有真實無，即『非有非無』。三，闡明不一不異的道理。諸凈不凈，凈則離斷離常，常義異於我，所以說『不一』。我體是常，所以說『不異』。這闡明如如具備三德。就這十六空（Ṣoḍaśa-śūnyatā，十六種空性），作四科料簡。初有六空，辨別空的自相。次有八空，辨別空的事用。三有兩空，辨別凈不凈。四，闡明這十六空之理，能去除四種過失：一，去除戲論；二，去除怖畏；三，去除懈怠；四，去除疑惑。一，去除戲論，有兩種：一，世間眾生，于內外法中，生起無量戲論，說有我無我等，都依人道果等，這叫做戲論。如果見到道及道果都空，就能去除這些戲論。若是內空（Adhyātma-śūnyatā，內空）、外空（Bahirdhā-śūnyatā，外空）、內外空（Adhyātmabahirdhā-śūnyatā，內外空）、大空（Mahā-śūnyatā，大空），這四種空，能去除世間人法二我的戲論。若是空空（Śūnya-śūnyatā，空空）、及第一義真實空（Paramārtha-satya-śūnyatā，第一義真實空），這兩種空，能去除出世間因果境智等戲論。二，去除怖畏。眾生聽到人皆空，就生起怖畏，不肯修道，所以如來說此空有事用，何
【English Translation】 性（Sva-bhāva, self-nature）. It also does not transform into afflictions and unwholesomeness. Saying 'that which is impure also has the meaning of purity' can be divided into three sentences: First, the five roots (Pañca indriyāṇi, eye, ear, nose, tongue, body) are away from afflictions and are not contaminated by afflictions, then it is only pure, not impure. Second, meditation (Dhyāna, contemplation) becomes affliction and is contaminated by affliction, then it is only impure, without purity. Third, Suchness (Tathatā, thusness) is different from the five roots, so it is not contaminated by afflictions. It is pure but not separate from afflictions, which means it is impure. Therefore, it is said that 'purity also has the meaning of impurity'. Moreover, Suchness is different from meditation, so it is not separate from afflictions. Therefore, it is said that 'impurity does not lose its self-nature, nor does it transform into afflictions and unwholesomeness, so it is said that 'that which is impure also has the meaning of purity'. Second, it clarifies the principle of neither existence nor non-existence. There is no person and no dharma, so it is said 'there is no real existence'. The principle of no person and no dharma, so it is said 'there is no non-existence'. It is also said that there is real existence and real non-existence, which is 'neither existence nor non-existence'. Third, it clarifies the principle of neither oneness nor difference. All purity and impurity, purity is away from annihilation and permanence. The meaning of permanence is different from self, so it is said 'not one'. The essence of self is permanent, so it is said 'not different'. This clarifies that Suchness possesses three virtues. Regarding these sixteen emptinesses (Ṣoḍaśa-śūnyatā, sixteen kinds of emptiness), four categories are made for analysis. Initially, there are six emptinesses, distinguishing the self-nature of emptiness. Next, there are eight emptinesses, distinguishing the functions of emptiness. Third, there are two emptinesses, distinguishing purity and impurity. Fourth, it clarifies that the principle of these sixteen emptinesses can remove four kinds of faults: First, removing frivolous discussions; second, removing fear; third, removing laziness; fourth, removing doubt. First, removing frivolous discussions, there are two types: First, sentient beings in the world generate countless frivolous discussions in internal and external dharmas, saying there is self, there is no self, etc., all based on the human realm fruit, etc., this is called frivolous discussion. If one sees that the path and the fruit of the path are all empty, then one can remove these frivolous discussions. If it is internal emptiness (Adhyātma-śūnyatā, emptiness of the internal), external emptiness (Bahirdhā-śūnyatā, emptiness of the external), internal-external emptiness (Adhyātmabahirdhā-śūnyatā, emptiness of the internal and external), great emptiness (Mahā-śūnyatā, great emptiness), these four emptinesses can remove the frivolous discussions of the two selves of person and dharma in the world. If it is emptiness of emptiness (Śūnya-śūnyatā, emptiness of emptiness), and the ultimate truth emptiness (Paramārtha-satya-śūnyatā, emptiness of ultimate truth), these two emptinesses can remove the frivolous discussions of the causes, effects, realms, wisdom, etc. of the transcendent world. Second, removing fear. Sentient beings hear that all people are empty, then they generate fear and are unwilling to cultivate the path, so the Tathagata speaks of the functions of this emptiness, what
以故。若人能修八空事用。則能得道及以道果。乃至三身等一切功德也。三除懈怠者。若觀定凈不勞修道。若言定是不凈。則永不可除滅。亦不假修道。唯處生死。永無解脫也。是故須辨是有凈不凈。何以故。有惑之時。則不凈。除惑已后。即清凈故。應須修道。四除疑惑者。惑者之心。既聞如如是有是無。則生猶豫。不能決斷。謂如見杌謂人。呼人為杌故。佛為分判明人法二我決定是無。無人無法之道理。決定是有故空。有無兩義存焉。如此道理能除疑之心也。第三明唯識真實。辨一切諸法唯有凈識。無有能疑。亦無所疑。廣釋如唯識論。但唯識義有兩。一者方便。謂先觀唯有阿梨耶識。無餘境界。現得境智兩空。除妄識已盡。名為方便唯識也。二明正觀唯識。遣蕩生死虛妄識心。及以境界。一皆淨盡。唯有阿摩羅清凈心也。
第四明依處真實。所謂苦依諦。第五邪行真實。謂集諦。第六清凈真實。即是滅諦。第七正行真實。即是道諦。四諦各有三種。已如別解也。解節經明。佛說有七種真如。一生。二相。三識。四依止。五邪行。六清凈。七正行。第一生真如者。謂有為諸法並皆無如。二相真如者。謂人法二無我。三識真如者。謂一切有為唯有識。四依止真如者。謂如所說苦諦。五邪行真如者。謂如所說集
【現代漢語翻譯】 現代漢語譯本：因此，如果有人能夠修習八空的事用，就能證得道以及道的果實，乃至三身等一切功德。三、去除懈怠：如果認為觀想禪定清凈，不需要辛勤修道；或者說禪定是不清凈的，那麼就永遠無法去除煩惱，也不需要修道，只能處在生死輪迴中，永遠無法解脫。所以必須辨別是有清凈還是不清凈。為什麼呢？因為有迷惑的時候，就是不清凈的；去除迷惑之後，就是清凈的。所以應該修道。四、去除疑惑：迷惑者的內心，聽到『如如』既有『是』又有『無』，就會產生猶豫，不能決斷，就像看見樹樁認為是人，把人喊作樹樁一樣。所以佛陀為我們分判明白，人法二無我決定是無，無人無法的道理決定是有，所以是空。有和無兩種意義並存。這樣的道理能夠去除疑惑之心。第三、闡明唯識真實：辨別一切諸法唯有清凈識，沒有能疑的主體，也沒有所疑的客體。詳細解釋如《唯識論》。但唯識的意義有兩種：一是方便，即先觀想唯有阿賴耶識，沒有其餘境界，顯現得到境和智兩空，去除妄識已經窮盡，名為方便唯識。二是闡明正觀唯識，遣除盪滌生死虛妄的識心以及境界，一切都清凈窮盡，唯有阿摩羅（Amala）清凈心。第四、闡明依處真實：就是所謂的苦依諦（Dukkha Satya）。第五、邪行真實：就是集諦（Samudaya Satya）。第六、清凈真實：就是滅諦（Nirodha Satya）。第七、正行真實：就是道諦（Marga Satya）。四諦各有三種含義，已經在其他地方解釋過了。《解節經》中闡明，佛說有七種真如：一生，二相，三識，四依止，五邪行，六清凈，七正行。第一、生真如：指有為諸法都無如實性。第二、相真如：指人法二無我。第三、識真如：指一切有為法唯有識。第四、依止真如：指如所說的苦諦。第五、邪行真如：指如所說的集諦。
【English Translation】 English version: Therefore, if someone can cultivate the functions of the Eightfold Emptiness, they can attain the Path and the fruit of the Path, and even all merits such as the Trikaya (three bodies of the Buddha). Third, eliminating laziness: If one thinks that contemplating Samadhi (concentration) is pure and there is no need to diligently cultivate the Path; or if one says that Samadhi is impure, then one will never be able to eliminate afflictions, nor will there be a need to cultivate the Path, and one can only remain in Samsara (cycle of birth and death), never attaining liberation. Therefore, it is necessary to discern whether there is purity or impurity. Why? Because when there is delusion, it is impure; after removing delusion, it is pure. Therefore, one should cultivate the Path. Fourth, eliminating doubt: The mind of a deluded person, upon hearing that 『Tathata』 (suchness) has both 『is』 and 『is not』, will generate hesitation and be unable to make a decision, just like seeing a tree stump and thinking it is a person, or calling a person a tree stump. Therefore, the Buddha clearly distinguishes for us that the two non-selves of person and Dharma (teachings) are definitely non-existent, and the principle of no person and no Dharma is definitely existent, so it is emptiness. The two meanings of existence and non-existence coexist. This principle can eliminate the mind of doubt. Third, clarifying the truth of Vijnaptimatrata (consciousness-only): Discriminating that all Dharmas (phenomena) are only pure consciousness, there is no subject that can doubt, nor is there an object that can be doubted. Detailed explanations are in the Vijnaptimatrata Sastra (Treatise on Consciousness-Only). But there are two meanings of Vijnaptimatrata: one is expedient, which means first contemplating that there is only Alaya-vijnana (storehouse consciousness), without any other realms, manifesting the emptiness of both object and wisdom, and eliminating the exhausted false consciousness, called expedient Vijnaptimatrata. The second is clarifying the correct view of Vijnaptimatrata, dispelling and cleansing the false consciousness and realms of Samsara, all of which are purified and exhausted, leaving only the pure Amala (immaculate) consciousness. Fourth, clarifying the truth of the basis: This is the so-called Dukkha Satya (Truth of Suffering). Fifth, the truth of wrong conduct: This is the Samudaya Satya (Truth of the Origin of Suffering). Sixth, the truth of purity: This is the Nirodha Satya (Truth of the Cessation of Suffering). Seventh, the truth of right conduct: This is the Marga Satya (Truth of the Path to the Cessation of Suffering). The Four Noble Truths each have three meanings, which have been explained elsewhere. The Sandhinirmocana Sutra (Explication of Underlying Meaning Sutra) clarifies that the Buddha said there are seven kinds of Suchness: birth, appearance, consciousness, basis, wrong conduct, purity, and right conduct. First, the Suchness of birth: refers to the fact that all conditioned Dharmas have no reality. Second, the Suchness of appearance: refers to the two non-selves of person and Dharma. Third, the Suchness of consciousness: refers to the fact that all conditioned Dharmas are only consciousness. Fourth, the Suchness of basis: refers to the Dukkha Satya as mentioned. Fifth, the Suchness of wrong conduct: refers to the Samudaya Satya as mentioned.
諦六清凈真如者。謂如所說滅諦。七正行真如者。謂如所說道諦。此之七種真如。即第一義諦。第一義諦即真實性攝。是故名為七種真如。即是前明七種真實。具如三無性論中廣釋也。
問云何知此之七種皆是第一義諦。即真實性攝耶。
答。由兩義故。知此七種皆是最勝最極。謂即是二智境界。所言最勝者。即是如如第一義諦。此第一義諦。即為如理智所照故名最勝。最極者。即是一切智境界。即是俗諦。此俗諦為如量智所照。如理智者。即無分別智。如量智。即是無分別后智。又如如理是一切種智。如量智即是一切智。唯是一智通真即有通俗。即空即真義。而取名如理智。亦名一切種智。若俗義有義。取名如量智。亦名如一切智故。言最勝最極。而是二智境界。即如理如量兩智所知也。復有別義。知此七種真如。是真實性攝。何以故。明一切真實法。皆離一異等妄想謂非一非異。離四謗故。明此七種真如不可得。說異於諸相。亦不可說。不異於諸相故。言異於諸相。不可得說。不異於諸相。亦不可說。亦異不異。非異非不異。皆不可說。明此七種真如。于諸相中不可說。其有亦不可說。其是無。亦有亦無。非有非無。皆不可說。離四謗故。復有別得信有。何以故。即是清凈境界故。故知是有。若有人
【現代漢語翻譯】 現代漢語譯本 諦六清凈真如者，指的是如經文所說的滅諦（Nirvana，寂滅的真理）。七正行真如者，指的是如經文所說的道諦（Magga，通往解脫的道路）。這七種真如，就是第一義諦（Paramattha-sacca，最高的真理）。第一義諦即包含在真實性之中，因此被稱為七種真如，也就是前面所說的七種真實，詳細的解釋在《三無性論》中有廣泛的闡述。
問：如何得知這七種真如都是第一義諦，幷包含在真實性之中呢？
答：由於兩個原因，可以得知這七種真如都是最殊勝、最極端的。它們是兩種智慧的境界。所說的『最殊勝』，指的是如如（Tathata，事物的本然狀態）第一義諦。這第一義諦，被如理智（正確的智慧）所照亮，因此被稱為最殊勝。『最極端』指的是一切智（Sarvajnatva，對一切事物普遍的認知）的境界，也就是俗諦（Samvriti-satya，世俗諦）。這俗諦被如量智（相應的智慧）所照亮。如理智，就是無分別智（Nirvikalpa-jnana，沒有分別的智慧）；如量智，就是無分別后智（Prsthalabdha-jnana，從無分別智獲得的智慧）。或者說，如理智就是一切種智（Sarvakarajnata，對一切事物各個方面的認知），如量智就是一切智。只有一種智慧貫通真諦，也就貫通了俗諦，即空即真的含義，因此取名為如理智，也稱為一切種智。如果俗諦具有意義，則取名為如量智，也稱為如一切智。所以說『最殊勝』、『最極端』，是兩種智慧的境界，也就是如理智和如量智所認知。
還有另外的意義，可以得知這七種真如包含在真實性之中。為什麼呢？因為一切真實法，都遠離一異（Ekatva-nanatva，同一與差異）等妄想，即非一非異，遠離四謗（catuṣkoṭi，四句否定式）的緣故。說明這七種真如是不可得的，說它異於諸相（lakṣaṇa，特徵）不可說，說它不異於諸相也不可說。說異於諸相，不可得說；說不異於諸相，也不可說。亦異不異，非異非不異，都不可說。說明這七種真如，在諸相中不可說，說它是有也不可說，說它是無，亦有亦無，非有非無，都不可說，遠離四謗的緣故。還有另外的理由可以相信它的存在，為什麼呢？因為它是清凈境界的緣故，所以知道它是存在的。如果有人...
【English Translation】 English version The 'Truth of Suchness of Sixfold Purity' refers to the Cessation Truth (Nirvana), as described in the scriptures. The 'Truth of Suchness of Sevenfold Right Practice' refers to the Path Truth (Magga), as described in the scriptures. These seven kinds of Suchness are the Ultimate Truth (Paramattha-sacca). The Ultimate Truth is included within Reality, hence it is called the Sevenfold Suchness, which is the aforementioned Sevenfold Reality, extensively explained in the Treatise on the Three Natures (Trisvabhava-nirdesa).
Question: How do we know that these seven kinds of Suchness are all the Ultimate Truth and are included within Reality?
Answer: Due to two reasons, we know that these seven kinds of Suchness are the most excellent and the most extreme. They are the realms of two kinds of wisdom. What is meant by 'most excellent' is the Suchness (Tathata) of the Ultimate Truth. This Ultimate Truth is illuminated by Correct Reasoning Wisdom ( যথাভূ তজ্ঞান ), hence it is called most excellent. 'Most extreme' refers to the realm of Omniscience (Sarvajnatva), which is the Conventional Truth (Samvriti-satya). This Conventional Truth is illuminated by Corresponding Wisdom ( যথা সং খ্ জ্ঞান ). Correct Reasoning Wisdom is Non-Discriminating Wisdom (Nirvikalpa-jnana); Corresponding Wisdom is Subsequent Wisdom Obtained After Non-Discrimination (Prsthalabdha-jnana). Alternatively, Correct Reasoning Wisdom is the Wisdom of All Aspects (Sarvakarajnata), and Corresponding Wisdom is Omniscience. Only one wisdom penetrates the Truth, thus penetrating the Conventional Truth, meaning emptiness is truth, hence it is named Correct Reasoning Wisdom, also called the Wisdom of All Aspects. If the Conventional Truth has meaning, it is named Corresponding Wisdom, also called as Omniscience. Therefore, 'most excellent' and 'most extreme' are the realms of two kinds of wisdom, that is, what is known by Correct Reasoning Wisdom and Corresponding Wisdom.
There is another meaning by which we know that these seven kinds of Suchness are included within Reality. Why? Because all Real Dharmas are free from delusions such as oneness and difference (Ekatva-nanatva), that is, neither one nor different, and are free from the four extremes (catuṣkoṭi). It is stated that these seven kinds of Suchness are unattainable; saying that it is different from characteristics (lakṣaṇa) is unspeakable, and saying that it is not different from characteristics is also unspeakable. Saying that it is different from characteristics is unattainable to say; saying that it is not different from characteristics is also unspeakable. Both different and not different, neither different nor not different, are all unspeakable. It is stated that these seven kinds of Suchness are unspeakable within characteristics; saying that it exists is also unspeakable, saying that it is non-existent, both existent and non-existent, neither existent nor non-existent, are all unspeakable, because it is free from the four extremes. There is another reason to believe in its existence. Why? Because it is the realm of purity, hence we know that it exists. If someone...
能心緣此法。心即清凈。是故應知。此七種真如。皆是常住。於一切時。性不異故。以是清凈境界。是故應知。是真實善性由此理常是善。是故應知。是樂諦。何以故。常故所以而樂。善故所以是凈。如此七種真如。即是一切法之體性。以是體性故。故說為我。即是常樂凈我四德也。又釋。所以名此七種為真如。第一義諦真實性者。為其同是一味故也。
一生真如者。謂因果體一。而名字有異。何故言一。同是依他故有。因既依他。果亦依他。此之因果體即五陰。五陰無記。說名為果。五陰善惡有記之義。說名為因。取其能生為因所生為果。亦是對前為果。對后為因。故知只是一念五陰。而有因有果之名。體實未嘗有異。故言一體為名字有異也。此因此果。既並依他。則無有自性。無自性故體不真實。故名一味。即是同無真實故名生真如。二言一味者。此生真如既是依他性。則無真實生故名生真如。即是無生性空。以無生故。即是一味。三此依他性。則必有分別性。分別性既是無相性。無相性即是無相真如。即相真如即是一味。是故以此三義。名生真如也。二相真如者。以顯法通相故。是人法二無我。即二空之理。名一切法通相。即名相真如也。三識真如者。但唯有識。無有境界。境界不成故。識亦不成。此則
【現代漢語翻譯】 現代漢語譯本 能以心專注於此法，心就能得到清凈。因此應當知道，這七種真如都是常住不變的，在任何時候，其本性都不會改變。因為這是清凈的境界，所以應當知道，這是真實的善性，因為這個道理永遠是善的。因此應當知道，這是樂諦（sukha-satya，快樂的真理）。為什麼呢？因為是常住的，所以是快樂的；因為是善良的，所以是清凈的。這七種真如，就是一切法的體性。因為是體性，所以被稱為『我』，也就是常、樂、凈、我四德（nitya-sukha-subha-atma，永恒、快樂、純凈、真我）。 另一種解釋是，這七種被稱為真如的原因，是因為它們具有第一義諦（paramartha-satya，最高的真理）的真實性，因為它們具有相同的味道。
一生真如（eka-utpada-tathata，單一產生真如）是指因和果的本體是一樣的，只是名稱不同。為什麼說是一樣的呢？因為它們都是依他起（paratantra，依賴於其他條件而生起）的。因是依他起的，果也是依他起的。這個因果的本體就是五陰（panca-skandha，色、受、想、行、識）。五陰是無記（avyakrta，非善非惡）的，所以稱為果；五陰有善惡的記別，所以稱為因。取其能生為因，所生為果。也可以說，相對於前者是果，相對於後者是因。所以要知道，只是一念五陰，卻有因有果的名稱，本體實際上沒有不同，所以說本體一樣，只是名稱不同。這個因和果，既然都是依他起的，就沒有自性（svabhava，自身固有的性質）。沒有自性，本體就不真實，所以說味道相同，也就是同樣沒有真實性，所以稱為生真如。二說『一味』，這個生真如既然是依他性，就沒有真實的生，所以稱為生真如，也就是無生性空（anutpada-sunyata，不生不滅的空性）。因為沒有生，所以就是一味。三這個依他性，必然有分別性（vikalpa-svabhava，分別的性質）。分別性既然是無相性（alakshana-svabhava，沒有相狀的性質），無相性就是無相真如（alakshana-tathata，沒有相狀的真如），即相真如就是一味。所以用這三種意義，稱為生真如。 二相真如（lakshana-tathata，相真如）是指顯現法的普遍相狀，也就是人無我（pudgala-nairatmya，沒有補特伽羅的真我）和法無我（dharma-nairatmya，沒有法的真我），即二空的道理，稱為一切法的普遍相狀，也就是相真如。 三識真如（vijnana-tathata，識真如）是指只有識，沒有境界。境界不能成立，識也不能成立。這就是...
【English Translation】 English version If the mind can focus on this Dharma, the mind will become pure. Therefore, it should be known that these seven kinds of Tathata (真如, true thusness) are all permanent, and their nature does not change at any time. Because this is a pure realm, it should be known that this is a true good nature, because this principle is always good. Therefore, it should be known that this is Sukha-satya (樂諦, the truth of happiness). Why? Because it is permanent, so it is happiness; because it is good, so it is purity. These seven kinds of Tathata are the essence of all Dharmas. Because it is the essence, it is called 'Atma (我, self),' which is the four virtues of Nitya-sukha-subha-atma (常樂凈我, eternity, happiness, purity, and self). Another explanation is that the reason why these seven are called Tathata is because they have the reality of Paramartha-satya (第一義諦, the ultimate truth), because they have the same taste.
Eka-utpada-tathata (一生真如, single arising thusness) refers to the fact that the substance of cause and effect is the same, but the names are different. Why is it said to be the same? Because they are both Paratantra (依他起, dependent origination). The cause is dependent, and the effect is also dependent. The substance of this cause and effect is the five Skandhas (五陰, form, feeling, perception, volition, and consciousness). The five Skandhas are Avyakrta (無記, non-specified), so they are called the effect; the five Skandhas have the meaning of good and evil, so they are called the cause. Take the one that can produce as the cause, and the one that is produced as the effect. It can also be said that the former is the effect, and the latter is the cause. So you should know that it is just one thought of the five Skandhas, but there are the names of cause and effect, and the substance is actually no different, so it is said that the substance is the same, but the names are different. Since this cause and effect are both dependent, they have no Svabhava (自性, self-nature). Without self-nature, the substance is not real, so it is said that the taste is the same, that is, there is no reality, so it is called Utpada-tathata (生真如, arising thusness). The second saying 'one taste' is that since this Utpada-tathata is Paratantra, there is no real arising, so it is called Utpada-tathata, which is Anutpada-sunyata (無生性空, non-arising emptiness). Because there is no arising, it is one taste. The third is that this Paratantra must have Vikalpa-svabhava (分別性, discriminating nature). Since the discriminating nature is Alakshana-svabhava (無相性, non-characteristic nature), the non-characteristic nature is Alakshana-tathata (無相真如, non-characteristic thusness), that is, the characteristic thusness is one taste. Therefore, with these three meanings, it is called Utpada-tathata. Lakshana-tathata (相真如, characteristic thusness) refers to the universal characteristics of manifesting Dharmas, that is, Pudgala-nairatmya (人無我, no-self of person) and Dharma-nairatmya (法無我, no-self of phenomena), that is, the principle of the two emptinesses, called the universal characteristics of all Dharmas, that is, characteristic thusness. Vijnana-tathata (識真如, consciousness thusness) refers to only consciousness, without realm. If the realm cannot be established, consciousness cannot be established. This is...
能緣所緣。同是不可得性故名識真如也。四依止真如者。所謂苦五陰為體。此五陰者。為眾生依處。托此為我人眾生壽者等故名依止。苦諦有四相。謂苦無常空無我。此之四義同是無倒。皆名真實。即是依止真如。二者此下四相皆是空。無所有故。皆名真實。亦依止真如也。五邪行真如者。所謂集諦。集有兩義故稱真如。一無倒真如。謂能生之義。此義真實。即是集真如。二能生所生。皆無所有。以無所有故。故名邪行真如。六清凈真如者。所謂滅諦。亦有兩義。一無倒真如。謂四德皆是無倒故稱真如。二滅諦。與生死無有差別。同一如如。皆無所有。故名清凈真如。七正行真如者。所謂道諦。道即般若。般若與無明。體性相乖。道即無倒。真如如道。及煩惱體同故。於二空皆是無所有故。是一味如如故。名正行真如也。亦名真如。亦名如如。亦名真實。皆盡得也。十勝智真實者。有十種勝智。為除十種我見。一一者執。二因者執。三受者執。四作者執。五自在者執。六增上者執。七常者執。八不凈凈者執。九修行者執。十繫縛解脫者執。一一者執。謂合集諸法。共立一名。則墮斷見。何以故。如七入論偈所說。譬如岸崩。不更還本。乃至冢間體不再來。唯根境界。是名眾生。若聖教說。有如空鳥跡會可見。此謂世入
【現代漢語翻譯】 現代漢語譯本 能緣所緣（能緣指能認知的主體，所緣指被認知的客體）。能緣和所緣都是不可得的，這種不可得的本性就叫做識真如（認識到真如的境界）。 四依止真如（四種可以依靠的真如）是指以苦五陰（構成人存在的五種要素：色、受、想、行、識）為本體。這五陰是眾生所依賴之處，眾生執著於五陰，認為有『我』、『人』、『眾生』、『壽者』等等，所以稱為依止。苦諦（佛教四聖諦之一，指人生的本質是苦）有四相，即苦、無常、空、無我。這四種意義都是沒有顛倒的，都可稱為真實，也就是依止真如。 第二種是，苦的四相都是空，一無所有，所以都可稱為真實，也是依止真如。 五邪行真如（五種錯誤的修行所顯現的真如）是指集諦（佛教四聖諦之一，指苦產生的原因）。集有能生和所生兩種含義，因此稱為真如。一是無倒真如，指能產生苦的原因，這種意義是真實的，就是集真如。二是能生和所生都是空無所有的，因為空無所有，所以稱為邪行真如。 六清凈真如（清凈的真如）是指滅諦（佛教四聖諦之一，指滅除痛苦的境界）。滅諦也有兩種含義。一是無倒真如，指滅諦的四德（常、樂、我、凈）都是沒有顛倒的，所以稱為真如。二是滅諦與生死沒有差別，都是如如不動，都是空無所有的，所以稱為清凈真如。 七正行真如（正確的修行所顯現的真如）是指道諦（佛教四聖諦之一，指達到滅苦的道路）。道就是般若（智慧），般若與無明（愚癡）體性相違背，道是沒有顛倒的。真如與道，以及煩惱的本體相同，對於人我和法我這二空都是空無所有的，所以是一味的如如不動，因此稱為正行真如。也稱為真如，也稱為如如，也稱為真實，都是完全可以達到的。 十勝智真實（十種殊勝智慧所證的真實）是指有十種殊勝的智慧，用來去除十種我見。一是『一一者』執，二是『因者』執，三是『受者』執，四是『作者』執，五是『自在者』執，六是『增上者』執，七是『常者』執，八是『不凈凈者』執，九是『修行者』執，十是『繫縛解脫者』執。 『一一者』執是指把聚集的諸法，共同立一個名稱，就會墮入斷見（認為事物是斷滅的）。為什麼呢？如《七入論》的偈頌所說，譬如岸邊崩塌，不會再恢復原狀，乃至墳墓間的屍體不會再復活。只有根（感覺器官）和境界（感覺對像），才被稱為眾生。如果聖教說，有如空中鳥的痕跡可以看見，這是指世俗的認知。
【English Translation】 English version The perceiver and the perceived (the perceiver refers to the subject who can cognize, and the perceived refers to the object being cognized). Both the perceiver and the perceived are unattainable, and this unattainable nature is called Cognition of Suchness (realizing the state of Suchness). The Four Reliances on Suchness (four kinds of Suchness that can be relied upon) refer to taking the Five Aggregates of Suffering (the five elements that constitute human existence: form, sensation, perception, volition, and consciousness) as the body. These five aggregates are the place where sentient beings rely. Sentient beings are attached to the five aggregates, thinking there is 'I', 'person', 'sentient being', 'life-span', etc., so it is called reliance. The Truth of Suffering (one of the Four Noble Truths in Buddhism, referring to the essence of life as suffering) has four characteristics, namely suffering, impermanence, emptiness, and non-self. These four meanings are all without inversion and can all be called reality, which is reliance on Suchness. The second is that the four characteristics of suffering are all empty and devoid of anything, so they can all be called reality, which is also reliance on Suchness. The Five Erroneous Practices of Suchness (Suchness manifested by five erroneous practices) refer to the Truth of Accumulation (one of the Four Noble Truths in Buddhism, referring to the cause of suffering). Accumulation has two meanings, so it is called Suchness. One is Non-Inverted Suchness, referring to the cause that can produce suffering, and this meaning is real, which is the Suchness of Accumulation. The second is that both the producer and the produced are empty and devoid of anything, and because they are empty and devoid of anything, they are called Erroneous Practice of Suchness. The Six Pure Suchness (Pure Suchness) refers to the Truth of Cessation (one of the Four Noble Truths in Buddhism, referring to the state of extinguishing suffering). Cessation also has two meanings. One is Non-Inverted Suchness, referring to the four virtues of Cessation (permanence, bliss, self, purity) which are all without inversion, so it is called Suchness. The second is that Cessation is no different from birth and death, both are Suchness as it is, and both are empty and devoid of anything, so it is called Pure Suchness. The Seven Right Practices of Suchness (Suchness manifested by correct practice) refers to the Truth of the Path (one of the Four Noble Truths in Buddhism, referring to the path to achieve the cessation of suffering). The Path is Prajna (wisdom), and Prajna is contrary to ignorance in nature. The Path is without inversion. Suchness is the same as the Path, and the essence of afflictions is the same. For the emptiness of both self and dharma, it is all empty and devoid of anything, so it is the same Suchness as it is, so it is called Right Practice of Suchness. It is also called Suchness, also called Thusness, also called Reality, all of which can be fully achieved. The Ten Supreme Wisdom Realities (the reality certified by ten kinds of supreme wisdom) refers to the ten kinds of supreme wisdom used to remove the ten kinds of self-views. The first is the attachment to 'one-by-one', the second is the attachment to 'cause', the third is the attachment to 'receiver', the fourth is the attachment to 'creator', the fifth is the attachment to 'independent one', the sixth is the attachment to 'superior one', the seventh is the attachment to 'permanent one', the eighth is the attachment to 'impure-pure one', the ninth is the attachment to 'practitioner', and the tenth is the attachment to 'bound-liberated one'. The attachment to 'one-by-one' refers to collectively establishing a name for the assembled dharmas, which will fall into annihilationism (thinking that things are annihilated). Why? As the verse in the 'Treatise on the Seven Entrances' says, for example, a bank collapses and will not return to its original state, and even the body in the tomb will not be resurrected. Only the roots (sense organs) and realms (sense objects) are called sentient beings. If the holy teachings say that traces of birds in the sky can be seen, this refers to worldly cognition.
外道顯一者執。其謂即身是人。身滅我亡。相墮斷見。為破此執故立五陰。勝智雖有三義。謂多合集別異。三世色心併名為陰。故名為多合集。三世色心同名為陰故。謂合集色聚異受。受聚異於想等故名別異。是名五陰。若解了五陰有此三義。則無一者之執。言三世者。過去已謝。未來未有。現在不住。而以一切內外諸色同名陰也。以三義對治三種無明。謂一假說及以相雜。一無明者。如世入外道等。謂身是一物。一物是我。人不知但有三世五陰故墮斷見。此是即陰計我。陰滅我亡故。佛為說三世五陰是多非一。即破其一者之執也。二假說無明者。如優婁佉等外道。謂身異分。即執有人異法。此是離陰執我故墮常見。何以故。人法既異。則謂陰滅我存。由其不解。合集諸陰。假說為人。但名無體。迷此假說故。名假說無明。故佛為說合集假說為法。體即是空。即破其此執故言能除假說無明也。三相雜無明者。如一切有部所執。謂八聖道中。正思正見。同是般若所攝。以其不能分別兩異故生此執。故經部大乘師說。正思故者。欲求前理未決斷猶屬作意。作意即是意業故非是般若所收。唯有正見。是名般若。通而論一切知見。能通達選擇。皆屬般若。五陰亦爾。若不能分別受異想。想異行等。謂想受只一物。則失其體性故
【現代漢語翻譯】 現代漢語譯本 外道如果執著于『一』的觀念，他們會認為身體就是自我，身體消亡，自我也就滅亡，這陷入了斷滅論的邪見。爲了破除這種執著，所以設立了五陰（蘊）（skandha，構成個體經驗的五種要素：色、受、想、行、識）。 勝智（prajna，卓越的智慧）雖然有三種含義，即多、合集、別異。將過去、現在、未來三世的色（rupa，物質現象）和心（citta，精神現象）都稱為陰，所以稱為『多』和『合集』。三世的色和心都被共同稱為陰，因此說是『合集』。色聚（rupa-skandha，色蘊）不同於受（vedana，感受），受聚（vedana-skandha，受蘊）不同於想（samjna，概念）等等，所以稱為『別異』。這就是五陰的含義。如果理解了五陰具有這三種含義，就不會執著于『一』的觀念。 所說的三世，指的是過去已經過去，未來尚未到來，現在不停留。而將一切內外諸色都共同稱為陰。用這三種含義來對治三種無明（avidya，無知）。 第一種無明，就像世間人或外道等，認為身體是一個單一的物體，這個單一的物體就是自我。人們不知道只有三世五陰，因此陷入斷滅論的邪見。這是將陰當作自我，認為陰滅自我也會消亡。所以佛陀才說三世五陰是多而不是一，從而破除他們執著于『一』的觀念。 第二種是假說無明，就像優婁佉（Ulukha，印度古代的苦行者）等外道，認為身體是不同的部分，因此執著於人與法是不同的。這是離開陰而執著于自我，所以陷入常見（sasvata-drsti，永恒論）。為什麼呢？因為人和法既然不同，就認為陰滅自我仍然存在。由於他們不理解，合集諸陰，假名為人，只是一個名稱而沒有實體。迷惑于這種假說，所以稱為假說無明。所以佛陀才說合集假說為法，其體性就是空，從而破除他們的這種執著，所以說能去除假說無明。 第三種是相雜無明，就像一切有部（Sarvastivada，佛教部派之一）所執著的，認為八聖道（arya-astangika-marga，達到解脫的八個途徑）中的正思（samma-sankappa，正確的思考）和正見（samma-ditthi，正確的見解）都屬於般若（prajna，智慧）所包含的。由於他們不能區分兩者的不同，所以產生這種執著。所以經部（Sautrantika，佛教部派之一）和大乘（Mahayana，佛教的主要流派之一）的論師說，正思是因為想要尋求之前的道理但尚未決斷，仍然屬於作意（manaskara，心理活動），作意就是意業（mano-karma，精神行為），所以不屬於般若所包含的。只有正見，才稱為般若。總而言之，一切知見，能夠通達選擇，都屬於般若。五陰也是如此，如果不能分別受不同於想，想不同於行等等，認為想和受只是一個東西，就會失去它們的體性。
【English Translation】 English version If non-Buddhists cling to the notion of 'oneness,' they believe that the body is the self, and when the body perishes, the self also vanishes, falling into the nihilistic view. To break this attachment, the five skandhas (aggregates) are established (rupa, vedana, samjna, samskara, vijnana). Although superior wisdom (prajna) has three meanings: multiplicity, aggregation, and differentiation. The rupa (material phenomena) and citta (mental phenomena) of the past, present, and future are all called skandhas, hence the terms 'multiplicity' and 'aggregation.' The rupa and citta of the three times are collectively called skandhas, thus it is said to be 'aggregation.' The rupa-skandha (aggregate of form) is different from vedana (feeling), and the vedana-skandha (aggregate of feeling) is different from samjna (perception), etc., hence the term 'differentiation.' This is the meaning of the five skandhas. If one understands that the five skandhas have these three meanings, one will not cling to the notion of 'oneness.' The so-called three times refer to the past that has already passed, the future that has not yet arrived, and the present that does not stay. And all internal and external rupa are collectively called skandhas. These three meanings are used to counteract the three kinds of ignorance (avidya). The first kind of ignorance is like that of worldly people or non-Buddhists, who believe that the body is a single object, and this single object is the self. People do not know that there are only the three times and five skandhas, thus falling into the nihilistic view. This is taking the skandhas as the self, believing that when the skandhas perish, the self will also vanish. Therefore, the Buddha said that the three times and five skandhas are many and not one, thereby breaking their attachment to the notion of 'oneness.' The second is hypothetical ignorance, like that of Ulukha and other non-Buddhists, who believe that the body is made of different parts, thus clinging to the idea that the person and the dharma are different. This is clinging to the self apart from the skandhas, thus falling into the eternalistic view (sasvata-drsti). Why? Because if the person and the dharma are different, it is believed that when the skandhas perish, the self still exists. Because they do not understand that the aggregation of the skandhas is nominally called a person, which is just a name without substance. Being deluded by this hypothetical construct is called hypothetical ignorance. Therefore, the Buddha said that the aggregation of hypothetical constructs is called dharma, and its essence is emptiness, thereby breaking their attachment to this, so it is said that it can remove hypothetical ignorance. The third is mixed ignorance, like that held by the Sarvastivada (a Buddhist school), who believe that right thought (samma-sankappa) and right view (samma-ditthi) in the Noble Eightfold Path (arya-astangika-marga) are both included in prajna (wisdom). Because they cannot distinguish the differences between the two, this attachment arises. Therefore, the teachers of the Sautrantika (a Buddhist school) and Mahayana (a major branch of Buddhism) say that right thought is because one wants to seek the previous principle but has not yet made a decision, still belonging to attention (manaskara), and attention is mental karma (mano-karma), so it is not included in prajna. Only right view is called prajna. In general, all knowledge and views that can penetrate and choose belong to prajna. The five skandhas are also like this; if one cannot distinguish that vedana is different from samjna, and samjna is different from samskara, etc., believing that samjna and vedana are just one thing, they will lose their essence.
名相雜無明。相雜無明故失正見。失正見則不能得解脫。故佛為說五陰體不同。分別受想等異。為立通別二相。別相生證見。通相生比見也。問五陰雲何為根本真實所攝。答色有三種。一分別色。亦有長短大小方圓等義。皆屬分別假。以無別體故也。二種類色。謂各有種類。如從因生果。以火生為因生火家種類。種類既其相似。即是實法相生屬依他假。以其種類依因得成。非是自性之力也。三如如色。若是分別假名一向無體。即是法空。若是依他假。雖復有體。體非真實。依他而有。即有法空。此兩空之體。既是真實故名如如色。以如是色之自性故。以色目于如如。此是如如家色故。言如如色也。以末從本為名。亦可得言以本來目于末。此之真實名真實假。假體即空故名真實。假空即如如。真實之相。亦不可得也。色陰既即三假。為三假所攝者。受等四陰理自皆然。併爲三假所攝者。受苦受樂是分別假。分別體從因緣生。有因有果。即依他假。如如名真實假。若能分別通相別相。此心是想。若受領苦樂。無有別執。則名為受也。
二因者執。為斷此執。成十八界勝智。諸外道輩。通執一切法因我得生。名因者執。我有九法。謂知．樂．苦．欲．瞋．功力．念．法．非法。我既本有。從我生法非法。法非法令心共
【現代漢語翻譯】 現代漢語譯本 『名相雜無明』（由於名稱和現象與無明混雜）。由於名稱和現象與無明混雜，因此會失去正確的見解。失去正確的見解就不能獲得解脫。所以佛陀才宣說了五蘊（色、受、想、行、識）的體性不同，分別說明了受、想等的差異，建立了共相和別相兩種相。通過別相產生證見，通過共相產生比見。問：五蘊如何被根本真實所攝？答：色有三種。一是分別色，也有長短大小方圓等的意義，都屬於分別假，因為沒有獨立的實體。二是種類色，指各有種類，如從因生果，以火生為因，產生火的種類。種類既然相似，就是實法相生，屬於依他假，因為其種類依賴因才能成就，不是自性的力量。三是如如色，如果是分別假名，一向沒有實體，就是法空。如果是依他假，即使有實體，體也不是真實的，是依賴他而有，就是有法空。這兩種空的體性，既然是真實的，所以名為如如色。以這樣的色的自性，以色來指代如如，這是如如家的色，所以說如如色。以末從本為名，也可以說以本來指代末。這真實名為真實假，假的體性就是空，所以名為真實。假的空性就是如如，真實之相，也是不可得的。色陰既然是三種假，被三種假所攝，受等四陰的道理自然也是這樣，都被三種假所攝。感受苦樂是分別假，分別的體性從因緣生，有因有果，就是依他假。如如名為真實假。如果能夠分別共相和別相，這個心就是想。如果領受苦樂，沒有特別的執著，就名為受。 二因者執（對於原因的執著）。爲了斷除這種執著，成就十八界（六根、六塵、六識）的殊勝智慧。那些外道之輩，普遍執著一切法因我（Atman）而生，名為因者執。我具有九種法，即知、樂、苦、欲、瞋、功力、念、法、非法。我既然本來就有，從我產生法和非法，法和非法令心共同
【English Translation】 English version 『Nāma-saṃjñā-miśra-avidyā』 (Names and phenomena are mixed with ignorance). Because names and phenomena are mixed with ignorance, one loses right view. Losing right view prevents one from attaining liberation. Therefore, the Buddha explained that the nature of the five skandhas (form, feeling, perception, mental formations, and consciousness) are different, and distinguished the differences between feeling, perception, etc., establishing the two aspects of general characteristics and specific characteristics. Specific characteristics give rise to direct perception, and general characteristics give rise to comparative perception. Question: How are the five skandhas fundamentally encompassed by the real? Answer: Form has three types. First, the discriminated form, which also has meanings such as long, short, large, small, square, and round, all belong to discriminated falsity because they have no independent entity. Second, the categorized form, which refers to each having its own category, such as the effect arising from a cause, with fire as the cause of the fire category. Since the categories are similar, it is the arising of real dharmas, belonging to dependent falsity, because its category depends on the cause to be accomplished and is not the power of its own nature. Third, the Suchness-form, if it is a discriminated false name, it has no entity at all, which is the emptiness of dharma (Dharma-śūnyatā). If it is a dependent falsity, even if it has an entity, the entity is not real, it exists dependently, which is the emptiness of having dharma (Bhāva-śūnyatā). Since the nature of these two emptinesses is real, it is called Suchness-form. With such a nature of form, using form to refer to Suchness, this is the Suchness family's form, so it is called Suchness-form. Taking the end from the origin as the name, it can also be said that the origin refers to the end. This reality is called real falsity, the nature of falsity is emptiness, so it is called real. The emptiness of falsity is Suchness, the aspect of reality is also unattainable. Since the form skandha is the three falsities, and is encompassed by the three falsities, the principle of the other four skandhas, such as feeling, is naturally the same, and they are all encompassed by the three falsities. Experiencing suffering and pleasure is discriminated falsity, the nature of discrimination arises from conditions, there is cause and effect, which is dependent falsity. Suchness is called real falsity. If one can distinguish the general and specific characteristics, this mind is perception. If one experiences suffering and pleasure without particular attachment, it is called feeling. The second cause is attachment (attachment to causes). In order to cut off this attachment and achieve the supreme wisdom of the eighteen realms (six sense organs, six sense objects, six consciousnesses). Those non-Buddhist schools generally cling to the view that all dharmas arise from the self (Atman), which is called attachment to causes. The self has nine dharmas, namely knowledge, pleasure, suffering, desire, anger, power, mindfulness, dharma, and non-dharma. Since the self is originally existent, dharma and non-dharma arise from the self, and dharma and non-dharma cause the mind to be together.
我和合。和合故能有所知。知故有樂。樂故有苦。由樂故生欲。由苦生瞋。欲得於樂所以厭苦。而修功力。功力故有正念。欲得解脫故。須除法非法。法非法不生。則無有知。以無知故。無苦樂等。若求解脫。當修四法。一真實語。即持戒。二施。三苦行。四者定。若能修此四種正法。則得生善道。善道得樂。樂有智慧。智慧則厭法非法。厭法非法。則得解脫。大乘破言。若說先有我而未有法非法。后時無有因緣而生者。解脫亦爾。得解脫已。亦應無有因緣。更生法及非法。如此則無解脫時也。界者種子義。自分種類是名種子。種子亦是一義。以種類同一故也。但分張果。遂成十八界。而種子有三。一者能執。二者所執。三者執。眼等六根能執種子名自種。種類即是能生。但隨因緣勝負有異生果。優劣不同故。由過去貪。六塵生業熏阿梨耶識。令種子既同。是一貪故言種子。是一能得六根異果。故說因有六種也。而言根能執者。根現既非心法。實不能執。但為外道言根中別有人。是能執者故方便說根為能執。色等六塵是所執。種子由自種生故說由過去貪。內根欲用外塵故。以貪根與貪生於此塵。又由貪六塵故有六根。復以貪塵之貪生於六根也。六識是執種子。從貪內根外塵生。此十八從因名界。界是種子。假說此界。
【現代漢語翻譯】 現代漢語譯本 我和合（和睦相處）。和合的緣故才能有所知。因為知，所以有樂。因為樂，所以有苦。由於樂而產生慾望，由於苦而產生嗔恨。想要得到快樂，所以厭惡痛苦，於是修行功力。因為功力，所以有正念。想要得到解脫，必須去除法和非法。法和非法不產生，就沒有知。因為沒有知，就沒有苦樂等等。如果想要解脫，應當修習四種方法：一是真實語，也就是持戒；二是佈施；三是苦行；四是禪定。如果能夠修習這四種正法，就能生於善道。在善道中得到快樂，快樂帶來智慧，智慧使人厭惡法和非法。厭惡法和非法，就能得到解脫。 大乘破斥這種說法：如果說先有『我』而沒有法和非法，後來沒有因緣而產生法和非法，那麼解脫也是如此。得到解脫后，也應該沒有因緣，再次產生法和非法。如果這樣，就沒有解脫的時候了。 『界』的意思是種子。自身種類叫做種子。種子也是一個意思，因為種類相同。只是分張果，就成了十八界。而種子有三種：一是能執，二是所執，三是執。眼等六根能執的種子叫做自種。種類就是能生，只是隨著因緣的勝負有不同的生果，優劣不同。由於過去的貪，六塵生業薰染阿梨耶識（Alaya-識，藏識），使種子相同。因為是一種貪，所以說是種子。是一種能得到六根異果。所以說因有六種。說根能執，是因為根的顯現不是心法，實際上不能執。只是爲了外道說根中另有人，是能執者，所以方便說根為能執。色等六塵是所執。種子由自種生，所以說由過去的貪。內根想要用外塵，所以貪根與貪生於此塵。又因為貪六塵，所以有六根。又以貪塵的貪生於六根。這十八界從因上命名。界是種子，假說此界。
【English Translation】 English version I am in harmony (in harmonious coexistence). Because of harmony, there can be knowledge. Because of knowledge, there is joy. Because of joy, there is suffering. From joy arises desire, and from suffering arises anger. Wanting to obtain joy, one therefore detests suffering, and thus cultivates effort. Because of effort, there is right mindfulness. Wanting to attain liberation, one must eliminate Dharma and non-Dharma. If Dharma and non-Dharma do not arise, then there is no knowledge. Because of no knowledge, there is no suffering or joy, etc. If one seeks liberation, one should cultivate four practices: first, truthful speech, which is upholding the precepts; second, giving; third, ascetic practices; and fourth, meditation. If one can cultivate these four right practices, one will be born in a good realm. In the good realm, one obtains joy, and joy brings wisdom. Wisdom enables one to detest Dharma and non-Dharma. Detesting Dharma and non-Dharma, one attains liberation. The Mahayana refutes this view: If it is said that first there is 'I' and there is no Dharma or non-Dharma, and later Dharma and non-Dharma arise without cause, then liberation is also like that. After attaining liberation, there should also be no cause for Dharma and non-Dharma to arise again. If this were the case, there would be no time for liberation. 'Dhatu' (界, realm/element) means seed. One's own kind is called seed. Seed is also one meaning, because the kinds are the same. It is only by dividing the fruit that the eighteen Dhatus are formed. And there are three kinds of seeds: first, the grasper; second, the grasped; and third, the grasping. The seeds that the six sense organs, such as the eye, can grasp are called self-seeds. Kind is what can produce, but the fruits produced differ in superiority and inferiority depending on the strength of the conditions. Due to past greed, the karma produced by the six sense objects薰染 (perfumes/influences) the Alaya-vijnana (阿梨耶識, store consciousness), causing the seeds to be the same. Because it is one kind of greed, it is called seed. It is one that can obtain the different fruits of the six sense organs. Therefore, it is said that there are six kinds of causes. Saying that the root can grasp is because the manifestation of the root is not a mental phenomenon, so it cannot actually grasp. It is only for the sake of those of other paths who say that there is another person in the root who can grasp, so it is expediently said that the root can grasp. The six sense objects, such as form, are what is grasped. Seeds are produced from self-seeds, so it is said that they are produced from past greed. The inner root wants to use the outer object, so the greed of the root and the greed arise in this object. Also, because of greed for the six sense objects, there are six sense organs. And the greed for the objects gives rise to the six sense organs. These eighteen Dhatus are named from the cause. Dhatu is seed, and this Dhatu is provisionally spoken of.
有三種義。一能作。二所作。三作為。破俱絺羅在外道時。謂我是能作。而來問佛佛方便假說眼等是能作。其執眼等為我作。又破一陰示云。離根之外。無有別我。但是眼等。從因緣生。謂為能作。實非能作。假說六塵。名為所作。為破僧佉外道所立兩種常我。一謂有知我。是常我。既是常故。非是能作。二執無知我。即一切法。是有知我用自性成就智非所作是佛假說六塵。名為所作。非性有既非實有能作。故知塵亦非所作。是故假說作是六識。一破外道謂一切事皆由我意。此是增益謗。二邪見外道謂我常。以我常故諸法亦常。既兩種並常故。無有能作及與所作。即損減謗。為離此二邊故。假說六塵為作。根塵不作意故無有作。若離根塵亦無有識。何以故。以識必依根塵方得生故。則無有不作。正為破外道能作所作等三種無明故立此三義。為顯種子有能執所執等故立十八界。若解十八界從四緣生。則不執我為能生等也。根名能作者。能作有二種。一能生識識。二能為塵作緣。塵為所作者。為眼作緣。為識所依。識是作者。作是生起有事義界義。從根本真實。眼有三。一分別眼。二種類眼。三如眼。乃至行非行勝智。例如五陰中釋。四為破作者執故。說十二緣生因果事。三義無增減。言增減者。謂於行識等十一支。立因
【現代漢語翻譯】 現代漢語譯本 有三種意義。一是能作，二是所作，三是作為。當年破斥俱絺羅（Kutila，外道名）外道時，外道認為『我』是能作者，來問佛陀，佛陀方便地假說眼等是能作者。外道執著眼等為『我』所作。又破斥一陰（skandha，蘊）時說，離開根（indriya，感覺器官）之外，沒有別的『我』，只是眼等從因緣生，認為它們是能作者，但實際上並非能作者。佛陀假說六塵（visaya，感覺對像）名為所作，是爲了破斥僧佉（Samkhya）外道所立的兩種常『我』。一種認為有知覺的『我』是常『我』，既然是常，就不是能作者。另一種執著無知覺的『我』，即一切法，認為有知覺的『我』用自性成就的智慧，不是所作。這是佛陀假說六塵名為所作，並非自性本有，既然不是真實存在的能作者，所以知道塵也不是所作。因此，假說『作』是六識（vijnana，意識）。 一是破斥外道認為一切事都由『我』的意願決定，這是增益謗（atma-vada，我論）。二是邪見外道認為『我』是常，因為『我』是常，所以諸法也是常。既然兩種都是常，就沒有能作者和所作者，即損減謗（uccheda-vada，斷滅論）。爲了離開這兩種極端，假說六塵為『作』。根塵不作意，所以沒有『作』。如果離開根塵，也沒有識。為什麼呢？因為識必須依靠根塵才能產生。因此，沒有不『作』。正是爲了破斥外道能作、所作等三種無明（avidya，無明），才立此三義。爲了顯示種子有能執、所執等，才立十八界（dhatu，界）。如果理解十八界是從四緣（hetu, condition）所生，就不會執著『我』為能生等。 根名為能作者，能作有兩種：一是能生識，二是能為塵作緣。塵為所作者，為眼作緣，為識所依。識是作者，『作』是生起、有事義、界義。從根本真實來說，眼有三種：一是分別眼，二是種類眼，三是如眼。乃至行非行勝智，例如五陰（skandha，蘊）中解釋。爲了破斥作者的執著，所以說十二緣生（dvadasanga-pratityasamutpada，十二因緣）的因果事。三種意義沒有增減。所說的增減，是指在行、識等十一支（anga，支）中，立因。
【English Translation】 English version There are three meanings: 1. The agent (kartr), 2. The object (karman), and 3. The action (kriya). When defeating Kutila (name of a heretic) of other schools, he claimed that 'I' is the agent. When he came to ask the Buddha, the Buddha expediently taught that the eye, etc., are the agents. He clung to the idea that the eye, etc., are what 'I' acts upon. Furthermore, when refuting the one skandha (aggregate), it was shown that apart from the indriya (sense organs), there is no separate 'I,' but only the eye, etc., arise from conditions (hetu). These were considered the agents, but in reality, they are not. The Buddha provisionally designated the six visaya (sense objects) as the objects, in order to refute the two eternal 'selves' established by the Samkhya school. One claims that the conscious 'self' is eternal; since it is eternal, it is not an agent. The other clings to the unconscious 'self,' which is all dharmas (phenomena), claiming that the conscious 'self' uses its self-natured wisdom, which is not an object. This is the Buddha's provisional designation of the six sense objects as the objects, not being inherently existent. Since there is no real agent, it is known that the sense objects are also not objects. Therefore, 'action' is provisionally designated as the six vijnana (consciousnesses). Firstly, it refutes the heretics who claim that all matters are determined by the will of 'I,' which is the atma-vada (self-theory). Secondly, the heretical view claims that 'I' is eternal; because 'I' is eternal, all dharmas are also eternal. Since both are eternal, there is no agent or object, which is the uccheda-vada (annihilation theory). To avoid these two extremes, the six sense objects are provisionally designated as 'action.' Because the sense organs and sense objects do not engage in volition, there is no 'action.' If separated from the sense organs and sense objects, there is also no consciousness. Why? Because consciousness must rely on the sense organs and sense objects to arise. Therefore, there is no non-'action.' It is precisely to refute the three kinds of avidya (ignorance) such as agent and object of the heretics that these three meanings are established. To show that seeds have the ability to grasp and be grasped, the eighteen dhatu (realms) are established. If one understands that the eighteen realms arise from four hetu (conditions), one will not cling to 'I' as the producer, etc. The sense organs are called agents, and there are two kinds of agents: one is the ability to produce consciousness, and the other is the ability to act as a condition for the sense objects. The sense objects are the objects, acting as a condition for the eye and as a basis for consciousness. Consciousness is the agent, and 'action' is arising, having the meaning of event and the meaning of realm. From the fundamental truth, there are three kinds of eyes: one is the discriminating eye, the second is the categorical eye, and the third is the suchness eye. And so on, up to the superior wisdom of action and non-action, as explained in the five skandha (aggregates). To refute the clinging to the agent, the causal events of the dvadasanga-pratityasamutpada (twelve links of dependent origination) are explained. There is no increase or decrease in the three meanings. The so-called increase or decrease refers to establishing causes in the eleven anga (limbs) such as action and consciousness.
不平等。何以故。以無常法立常為因故名不平等。如僧佉等外道。立無知我為因。亦如優婁佉。立於常我為因。及執自在天為常等。而能作業。亦是立常為因。能作無常果。因果即不相類故言立因不平等理。而為論無常之果。自以有無明為因。而彼謂有常因。即是增益於因。義也損減因者。如尼揵子等外道。謂諸法自然而有。無有因緣實有謂無故。言損減因也。增果者。如僧佉等所立之義。謂因中已有果。果雖本有由因顯果。此既是本有則不從因生。而理實由因緣聚集方有此果。而其執言本有故名增果。損果者。如斷見等外道立義。謂一切業皆感果無未來生。實有感實有生。而邪執立無。故名損果。增事者。如自在天所執。謂一切事皆從我意心而有。如無明體別有作意能生於行。而無明體實無別有作意而生行也。又如優婁佉所執。於法體別有動轉等事業。事業有五種。謂上下屈伸等執以動轉為體。離體之外實無別事業。而邪執為有故名增事。損事者外道所執。謂無明無力能生行。無明若在若不在。自然有行故。知無明無力生行。若解十二有分展轉相生能離因果事等增減六種邪執。略明十二有分因果之義自有三種。一明無常。二明無動轉之意。三辨因果體相。若心是常則無因果。以心是無常故因果義立。若言別有動轉意
【現代漢語翻譯】 現代漢語譯本 不平等。為什麼呢？因為以無常的法建立常法作為原因，所以叫做不平等。例如僧佉（Samkhya，印度古代哲學流派，認為世界由自性和神我構成）等外道，建立無知的『我』作為原因；又如優婁佉（Uluka，古印度原子論學派）立於常『我』作為原因；以及執著自在天（Ishvara，印度教中的最高神）為常等，卻認為能造作業，這也是建立常法作為原因，卻能產生無常的果。原因和結果不相似，所以說建立的原因不符合道理，卻論述無常的果。自己認為有無明（Avidya，佛教中的無知）作為原因，而他們卻認為有常因，這就是增益於因的意義。損減因，例如尼揵子（Nigantha，耆那教的別稱）等外道，認為諸法自然而有，沒有因緣，實際上有卻說沒有，所以說是損減因。增果，例如僧佉等所建立的義理，認為因中已經有果，果雖然本來就有，但由因來顯現果。這既然是本來就有的，就不應該從因產生。而實際上是由因緣聚集才產生這個果，但他們卻執著說是本來就有，所以叫做增果。損果，例如斷見（Ucchedavada，認為人死後一切皆無的邪見）等外道建立的義理，認為一切業都感果，沒有未來生。實際上有感果，有產生，卻邪執認為沒有，所以叫做損果。增事，例如自在天所執著，認為一切事都從我的意念而有。例如無明的體性，另外有作意能產生行（Samskara，佛教中的行蘊），而無明的體性實際上沒有另外的作意而產生行。又如優婁佉所執著，於法體另外有動轉等事業，事業有五種，就是上下屈伸等，執著以動轉為體。離開體性之外，實際上沒有另外的事業，卻邪執認為有，所以叫做增事。損事，外道所執著，認為無明沒有力量能產生行，無明無論在或不在，自然有行，所以知道無明沒有力量產生行。如果理解十二有分（十二因緣）輾轉相生，就能脫離因果事等增減六種邪執。簡略說明十二有分的因果之義，自有三種：一是說明無常，二是說明沒有動轉的意念，三是辨別因果的體相。如果心是常，就沒有因果，因為心是無常，所以因果的道理才能成立。如果說另外有動轉的意念
【English Translation】 English version Inequality. Why is that? Because establishing permanence based on impermanent phenomena is called inequality. For example, the Samkhya (an ancient Indian philosophical school that believes the world is composed of Prakriti and Purusha) and other non-Buddhist schools establish an ignorant 'self' as the cause; similarly, Uluka (an ancient Indian atomistic school) establishes a permanent 'self' as the cause; and those who cling to Ishvara (a supreme god in Hinduism) as permanent, yet believe he can create karma, are also establishing permanence as the cause, while producing impermanent effects. The cause and effect are dissimilar, so it is said that establishing the cause is unreasonable, yet they discuss impermanent effects. They themselves believe that ignorance (Avidya, ignorance in Buddhism) is the cause, while others believe there is a permanent cause, which is to augment the cause. Diminishing the cause, for example, the Niganthas (another name for Jainas) and other non-Buddhist schools, believe that all phenomena arise naturally, without causes and conditions, actually existing but claiming they do not, so it is called diminishing the cause. Augmenting the effect, for example, the doctrines established by the Samkhya and others, believe that the effect is already present in the cause, and although the effect is originally present, it is manifested by the cause. Since it is originally present, it should not arise from the cause. But in reality, this effect arises only from the aggregation of causes and conditions, yet they cling to the idea that it is originally present, so it is called augmenting the effect. Diminishing the effect, for example, the annihilationist (Ucchedavada, the heretical view that everything ceases to exist after death) and other non-Buddhist schools establish the doctrine that all actions produce effects, but there is no future rebirth. Actually, there is the experience of effects and there is arising, but they wrongly cling to the idea that there is not, so it is called diminishing the effect. Augmenting the event, for example, what Ishvara clings to, believing that all events arise from my intention. For example, the nature of ignorance, there is another volition that can produce formations (Samskara, the aggregate of formations in Buddhism), but the nature of ignorance actually does not have another volition that produces formations. Also, as Uluka clings to, in the nature of phenomena, there are other activities such as movement, and there are five kinds of activities, which are up, down, bending, stretching, etc., clinging to movement as the nature. Apart from the nature, there are actually no other activities, but they wrongly cling to the idea that there are, so it is called augmenting the event. Diminishing the event, what non-Buddhists cling to, believing that ignorance has no power to produce formations, and whether ignorance is present or not, formations naturally arise, so it is known that ignorance has no power to produce formations. If one understands the twelve links of dependent origination (twelve nidanas) arising in succession, one can escape the six kinds of wrong clinging to augmentation and diminution of causes, effects, and events. Briefly explaining the meaning of cause and effect in the twelve links of dependent origination, there are three aspects: first, explaining impermanence; second, explaining the absence of the idea of movement; and third, distinguishing the nature of cause and effect. If the mind is permanent, there is no cause and effect, because the mind is impermanent, so the principle of cause and effect can be established. If it is said that there is another idea of movement
者。則因應作意生果。果應作意方從因生。便是自在。非謂依他。則生依他義。因依果果藉因成。互相須待。並皆依他。所以是假無有實性。若不相似則失因果之義。如豆不生麥。以非因故不互相生。若令果不似因。因不類果者。作惡便應生天。為善則墮地獄。乃至有流應感解脫。無流更增生死。是故無常生無常。此任自然之理。不勞執有作意。因果相似名十二有分。此義為破三種煩惱。謂貪愛皮我見肉無明心。此十二緣體中。若是果報分者。實若厭離以破貪愛顯無愿解脫門。若是因分者。以破我見顯果由因生。非我常作明空解脫門。以無明還顯無明。若能解了諸業行從無明生者。無明顯闇之心。即滅無明即是四謗執相之故。破此無明以顯無相解脫門也。若體十二有分無增無減。則除我見離作者執故。以十二有分。正破此執也。三本所攝者。無明有三義。一者分別所顯。即分別假。二有因果道理。即依他假。此兩皆無所有。即真實假。無明一支既爾所餘行等十一。其例皆然。不復具釋。五破自在者執故。說處非處勝智。外道計自在天。如意能作善得惡道果報。生惡能招善道。作有流得解脫。作無流感生死。何以故。以得自在故。為破此執。說處非處。皆是依他。並無自在。無自在有三義。一依業處非處。二依煩惱處非
【現代漢語翻譯】 現代漢語譯本：如果這樣，那麼因應作意而產生結果，結果應作意才從因產生，這就是自在，而不是依賴他物，這樣就產生了依賴他物的意義。因依賴果，果憑藉因成就，互相需要等待，都是依賴他物，所以是虛假的，沒有真實自性。如果不相似，就失去了因果的意義，比如豆子不會生出麥子，因為它不是麥子的因，所以不會互相產生。如果讓結果不像因，因不像果，那麼作惡就應該昇天，為善就應該墮入地獄，甚至有漏之業應該感得解脫，無漏之業反而增加生死。所以說無常產生無常，這是自然而然的道理，不需要執著于有作意。因果相似叫做十二有分（十二因緣的組成部分）。這個意義是爲了破除三種煩惱：貪愛（Tanha）如皮，我見（Atma-drishti）如肉，無明（Avidya）如心。這十二緣的本體中，如果是果報的部分，確實應該厭離，以此來破除貪愛，顯現無愿解脫門（Animitta-vimoksha）。如果是因的部分，用來破除我見，顯現果是由因產生的，不是我常能作主的，從而明白空解脫門（Shunyata-vimoksha）。用無明來顯現無明，如果能夠了解諸業行是從無明產生的，那麼無明就沒有顯現黑暗之心，滅除無明就是破除四種誹謗執相，以此來顯現無相解脫門（Apranihita-vimoksha）。如果十二有分的本體沒有增減，那麼就除去了我見，遠離了作者的執著，所以用十二有分，正是爲了破除這種執著。三本所攝的意思是，無明有三種含義：一是分別所顯現的，即分別假；二是有因果道理的，即依他假；這兩種都是沒有所有的，即真實假。無明這一支既然如此，其餘的行等十一個也是這樣，不再一一解釋。爲了破除自在者的執著，所以說處非處勝智。外道認為自在天（Ishvara），能夠隨意地使作善者得到惡道果報，生惡者招致善道，作有漏之業得到解脫，作無漏之業反而感得生死。為什麼呢？因為得到了自在的緣故。爲了破除這種執著，說處非處，都是依賴他物，並沒有自在。沒有自在有三種含義：一是依賴業的處非處，二是依賴煩惱的處非處
【English Translation】 English version: Thus, in accordance with intentional action, a result arises; only when a result accords with intentional action does it originate from a cause. This is self-mastery (Svatantra), not dependence on others, which would imply the meaning of dependence on others (Paratantra). Cause depends on result, and result relies on cause for its completion; they mutually require and await each other, all being dependent on others. Therefore, it is illusory, lacking true essence. If they were dissimilar, the meaning of cause and effect would be lost. For example, a bean cannot produce wheat because it is not the cause of wheat; they do not arise from each other. If the result were unlike the cause, and the cause unlike the result, then doing evil should lead to heaven, and doing good should lead to hell. Furthermore, actions with outflows (Srava) should result in liberation, and actions without outflows should increase samsara. Therefore, impermanence arises from impermanence; this is the natural order, requiring no deliberate intention. Similarity between cause and effect is called the twelve links of dependent origination (Dvadasanga-pratityasamutpada). This meaning is to break down three afflictions: craving (Tanha) like skin, self-view (Atma-drishti) like flesh, and ignorance (Avidya) like the heart. Within the essence of these twelve links, if it is the part of resultant retribution, one should truly renounce it to break down craving, revealing the signless liberation gate (Animitta-vimoksha). If it is the part of the cause, it is used to break down self-view, revealing that the result arises from the cause, not from a constant self, thus clarifying the emptiness liberation gate (Shunyata-vimoksha). Using ignorance to reveal ignorance, if one can understand that all actions arise from ignorance, then ignorance has no heart to manifest darkness. Eliminating ignorance means breaking down the four slanders and attachments to characteristics, thereby revealing the wishless liberation gate (Apranihita-vimoksha). If the essence of the twelve links has neither increase nor decrease, then self-view is removed, and attachment to the agent is abandoned. Therefore, the twelve links are precisely for breaking down this attachment. The meaning encompassed by the three fundamental aspects is that ignorance has three meanings: first, what is manifested by discrimination, which is the discriminated illusion (Parikalpita); second, having the principle of cause and effect, which is the dependent illusion (Paratantra); both of these are without any essence, which is the true illusion (Parinishpanna). Since the link of ignorance is like this, the remaining eleven links, such as action, are the same; I will not explain them individually. To break down the attachment of those who cling to self-mastery, the wisdom of what is possible and impossible is taught. Externalists believe that the Lord (Ishvara) can arbitrarily cause those who do good to receive the results of evil paths, and those who do evil to receive the results of good paths; those who perform actions with outflows attain liberation, and those who perform actions without outflows experience samsara. Why? Because they have attained self-mastery. To break down this attachment, it is said that what is possible and impossible are all dependent on others, and there is no self-mastery. There are three meanings of no self-mastery: first, dependence on the possibility and impossibility of karma; second, dependence on the possibility and impossibility of afflictions.
處。三依果報處非處。如壽量義中。廣明七種是處非處義。依業處非處者。依惡業名惡道。名為是處。無自在力入也。若依惡業不入惡道。名為非處。無有是處。善業亦然。依煩惱者。若人未舍五蓋。未修習七覺。終不能得盡于苦際。依煩惱不得至解脫。故知無自在業也。凡夫依煩惱能作殺等業無煩惱為依處故並無自在力也。依果報者。土無二王。世無兩佛。若令二王兩佛同時俱興。無有是處。如女人為轉輪王。亦無是處。小乘聲聞及辟支佛。得作佛者。亦無是處。轉輪王及佛。同有不共之業。此業最勝一切依因緣果報等力。雖復作意欲同一處終不得從心也。女人有兩業。一心善故感得人身。二由惡業所以為女。恒隸屬於人。不得自在。皆是依他果報也。二乘之人小欲知足。依因此業故得今果。已得此果。欲求菩薩。無自在力。終不能得。如此義有兩。一依業。二依果。若得此七種處非處勝智。則離我見。后得自在。如意能為也。屬三性根本義。已如前釋。例難可得。不復重記。
十八空論一卷
【現代漢語翻譯】 現代漢語譯本： 處。三種依果報的處非處。（處，指可能性；非處，指不可能）如《壽量義》中，詳細闡明了七種是處非處的意義。依業的處非處來說，依據惡業進入惡道，這叫做是處，因為沒有自主的力量。如果依據惡業卻不進入惡道，這叫做非處，沒有這種可能性。善業也是一樣。依據煩惱來說，如果人沒有捨棄五蓋（五種障礙），沒有修習七覺支（七種覺悟的因素），最終不能達到脫離痛苦的邊際。依據煩惱而不能達到解脫，所以知道沒有自主的業力。凡夫依據煩惱能造作殺生等惡業，沒有煩惱作為依據，因此也沒有自主的力量。依據果報來說，一個國家沒有兩個國王，一個世界沒有兩尊佛。如果讓兩個國王或兩尊佛同時出現，沒有這種可能性。如同女人成為轉輪王，也沒有這種可能性。小乘的聲聞（Śrāvaka）和辟支佛（Pratyekabuddha）能夠成佛，也沒有這種可能性。轉輪王（Cakravartin）和佛，都有不共之業（獨特的業力）。這種業力最殊勝，超越一切依因緣果報等的力量，即使刻意想要在同一處，最終也不能如願。女人有兩種業，一是心善而感得人身，二是由於惡業而成為女人，總是隸屬於他人，不得自在，都是依他果報。二乘（Śrāvakayāna and Pratyekabuddhayāna）之人少欲知足，依據這種業力而得到現在的果報。已經得到這種果報，想要追求菩薩（Bodhisattva）的境界，沒有自主的力量，最終不能得到。這樣的意義有兩種，一是依業，二是依果。如果得到這七種處非處的殊勝智慧，就能脫離我見，之後得到自在，如意地行事。屬於三性的根本意義，已經在前面解釋過，難以舉例，不再重複記錄。
《十八空論》一卷
【English Translation】 English version: Places. The three are based on the appropriateness and inappropriateness of karmic retribution. As explained extensively in the 'Meaning of Lifespan,' there are seven types of appropriateness and inappropriateness. Regarding the appropriateness and inappropriateness based on karma, entering evil paths based on evil karma is called appropriateness, as there is no power of self-mastery. If one does not enter evil paths based on evil karma, it is called inappropriateness; there is no such possibility. The same applies to good karma. Regarding afflictions, if a person has not abandoned the five hindrances (pañca nīvaraṇāni) and has not cultivated the seven factors of enlightenment (sapta bojjhaṅgāḥ), they will ultimately not be able to reach the end of suffering. Relying on afflictions, one cannot attain liberation, thus knowing there is no independent karmic force. Ordinary beings can commit acts such as killing based on afflictions; without afflictions as a basis, there is no power of self-mastery. Regarding karmic retribution, a country cannot have two kings, and a world cannot have two Buddhas. If two kings or two Buddhas were to arise simultaneously, there is no such possibility. Similarly, a woman becoming a Wheel-Turning King (Cakravartin) is also impossible. It is also impossible for Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) of the Small Vehicle (Hinayana) to become Buddhas. Both Wheel-Turning Kings and Buddhas have unique karma (āveṇika-karma). This karma is the most supreme, surpassing all forces based on causes, conditions, karmic retribution, etc. Even if one intentionally desires to be in the same place, it will ultimately not be according to one's wishes. Women have two types of karma: first, they attain a human body due to wholesome intentions; second, they are women due to unwholesome karma, always subordinate to others, without freedom, all based on dependent retribution. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are content with little desire, and based on this karma, they attain their current results. Having already attained these results, if they desire to seek the state of a Bodhisattva (Bodhisattva), they have no power of self-mastery and will ultimately not be able to attain it. There are two aspects to this meaning: one based on karma, and the other based on karmic retribution. If one attains this superior wisdom of the seven types of appropriateness and inappropriateness, one will be free from the view of self and will later attain freedom, able to act as one wishes. The fundamental meaning belonging to the three natures has already been explained previously; it is difficult to give examples and will not be repeated.
One fascicle of the Treatise on the Eighteen Emptinesses.