T32n1638_集諸法寶最上義論
大正藏第 32 冊 No. 1638 集諸法寶最上義論
No. 1638
集諸法寶最上義論捲上
善寂菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
歸命一切佛。歸命諸法藏。頂禮一切智。廣大甚深理。我今造論名曰寶上。是諸法中最上真實決定勝義。論曰。若人若天及諸情類。從無始來癡暗為因。有語言道是惡趣根。若有樂入彼一切智清凈界者。是故歸命佛曰光明。此中雲何所謂離我等性及一切因當知一切煩惱業生雜染等法。無初無住而無實體。雖有所生與夢幻等。如夢幻故從分別起。當知諸法皆從緣生。是故諸佛緣生義中。宣說諸法諸物性空空無自性。而亦不應于中作無實想。是故清凈阿賴耶識。雖有所受而無所著。此義甚深又復廣大。諸經教中皆如是說。諸有樂欲求解脫者。應當如實覺了諸法。當知諸法不離於識。若離識者是性即斷。是故法中無實有性。法集經中作如是說。
若法是實若法不實。若有自性若無自性。是二不應將幻喻等。諸法非有性而亦非無性。此中所說若實無性。無性名空空即成斷。若實有性是性為常。當知言空與非空異。離空非空亦無所得。又如明暗二不相合。離暗離明俱無所得。是故應知。此中所說明不現
【現代漢語翻譯】 現代漢語譯本： 《大正藏》第32冊 No. 1638 《集諸法寶最上義論》
No. 1638
《集諸法寶最上義論》捲上
善寂菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
歸命一切佛。歸命諸法藏。頂禮一切智。廣大甚深理。我今造論名曰寶上。是諸法中最上真實決定勝義。
論曰：若人若天及諸情類，從無始來癡暗為因，有語言道是惡趣根。若有樂入彼一切智清凈界者，是故歸命佛曰光明。此中雲何所謂離我等性及一切因？當知一切煩惱業生雜染等法，無初無住而無實體。雖有所生與夢幻等，如夢幻故從分別起。當知諸法皆從緣生。是故諸佛緣生義中，宣說諸法諸物性空空無自性。而亦不應于中作無實想。是故清凈阿賴耶識（Ālaya-vijñāna，含藏識），雖有所受而無所著。此義甚深又復廣大。諸經教中皆如是說。諸有樂欲求解脫者，應當如實覺了諸法。當知諸法不離於識。若離識者是性即斷。是故法中無實有性。《法集經》中作如是說：
若法是實若法不實，若有自性若無自性，是二不應將幻喻等。諸法非有性而亦非無性。此中所說若實無性，無性名空空即成斷。若實有性是性為常。當知言空與非空異。離空非空亦無所得。又如明暗二不相合。離暗離明俱無所得。是故應知，此中所說明不現。
【English Translation】 English version: Taisho Tripitaka Volume 32, No. 1638: Collection of the Most Excellent Meaning of All Dharma Jewels
No. 1638
Collection of the Most Excellent Meaning of All Dharma Jewels, Volume 1
Composed by Bodhisattva Shanjing (Śāntarakṣita)
Translated by Shi Hu, Minister of Purple Robe, Great Master of Spreading the Dharma, Acting Grand Master of the Imperial Secretariat, and Translator of Sutras from the Western Regions, under Imperial Decree
I take refuge in all Buddhas. I take refuge in the treasury of all Dharmas. I bow to all-knowing wisdom. The principle is vast and profound. I now compose a treatise named 'Supreme Jewel,' which is the most supreme, true, definitive, and victorious meaning among all Dharmas.
The treatise says: If humans, gods, and all sentient beings, from beginningless time, have ignorance as the cause, and the path of language is the root of evil destinies, if there are those who delight in entering the pure realm of all-knowing wisdom, therefore, taking refuge in the Buddha is called 'light.' What is meant here by being apart from self-nature and all causes? Know that all defiled dharmas such as afflictions, karma-born, and contaminations, have no beginning, no abiding, and no substance. Although there is arising, it is like dreams and illusions; like dreams and illusions, it arises from discrimination. Know that all dharmas arise from conditions. Therefore, in the meaning of conditioned arising, the Buddhas proclaim that the nature of all dharmas and things is emptiness, empty and without self-nature. But one should not have the thought of non-reality in it. Therefore, the pure Ālaya-vijñāna (含藏識, storehouse consciousness), although it receives, is not attached. This meaning is very profound and vast. All sutras and teachings say so. Those who desire to seek liberation should truly awaken to all dharmas. Know that all dharmas are not separate from consciousness. If separated from consciousness, this nature is cut off. Therefore, there is no real nature in the Dharma. The Dharma Collection Sutra says:
If a dharma is real or if a dharma is unreal, if it has self-nature or if it has no self-nature, these two should not be compared to illusions. Dharmas are neither existent in nature nor non-existent in nature. If what is said here is truly without nature, without nature is called emptiness, and emptiness becomes annihilation. If it is truly existent in nature, this nature is permanent. Know that the meaning of emptiness is different from non-emptiness. Apart from emptiness and non-emptiness, nothing can be obtained. Also, like light and darkness, the two do not combine. Apart from darkness and apart from light, nothing can be obtained. Therefore, it should be known that what is said here is that light does not appear.
前暗云何離。智之與愚二不相合。離智離愚亦無所得。非智非愚是二中間我想皆空。彼一切法無內無外亦無中間。無法可取無法可舍。寶積經中作如是說。
若說言有此為一邊。若說言無是為二邊。若一若二若彼中間。皆無有相而不可見。無相見故亦不可說。無形無像不可表示。無種類法無所攝藏。亦非中邊有所安立。此中所說是真實說。性與無性本來如是。作此解者真觀聖諦能離貪等煩惱過失。設復煩惱有所生起。于聖諦中而無所著。若如是知如是解者。即得如來功德聚身。作師子吼轉大法輪。普令一切皆悉見聞。楞伽經中作如是說。
我語無相而不可取。轉識經中作如是說。
離識有法理不相應。授記經中作如是說。
當知識心遍一切法。十地經中作如是說。
色法無實不可取捨。那耨俱梨經中作如是說。
若了諸法性即非智所知。是故此中無實可得。智體無實當知如幻。諸經教中作如是說。
諸菩薩者隨諸相轉。是相無實義無所得。勝義諦中言不可立。寶云經中作如是說。
若本是無不可言有。識離分別名不可立。彼勝義諦真理離言。而諸物性實無所得。此如是說是決定語。佛所說意破諸無智。現愛經中作如是說。
若言有物是為空者。眾生業報應有
【現代漢語翻譯】 現代漢語譯本： 如何脫離先前的矇昧？智慧和愚癡兩者互不相容。脫離智慧和脫離愚癡也一無所得。非智慧非愚癡，在這兩者之間，我認為一切皆空。所有那些法，無內無外也無中間。沒有法可以取，沒有法可以舍。《寶積經》中這樣說： 如果說『有』，這是一種片面之詞。如果說『無』，這是另一種片面之詞。無論是『一』、『二』還是它們之間的中間狀態，都沒有實在的相狀，因此不可見。因為見不到相狀，所以也無法用語言表達。它沒有形狀，沒有形象，無法用任何方式來表示。它不屬於任何種類，不被任何事物所包含，也不是位於中間或邊緣的任何位置。這裡所說的才是真實的說法。事物的本性和無性本來就是如此。能夠這樣理解的人，才是真正觀察到聖諦，能夠脫離貪婪等煩惱的過失。即使煩惱再次產生，對於聖諦也不會執著。如果能夠這樣認知，這樣理解，就能獲得如來的功德聚集之身。發出獅子吼，轉動大法輪，讓一切眾生都能聽到和看到。《楞伽經》中這樣說： 我說的是無相，而這是無法執取的。《轉識經》中這樣說： 離開識而存在法，在道理上是不相應的。《授記經》中這樣說： 應當知道心遍及一切法。《十地經》中這樣說： 色法沒有實體，不可取也不可舍。《那耨俱梨經》中這樣說： 如果瞭解諸法的本性，就不是智慧所能瞭解的。因此，在這裡沒有實在的東西可以獲得。智慧的本體沒有實體，應當知道它就像幻象一樣。各種經典中都這樣說： 各位菩薩隨著各種相狀而轉變。這些相狀沒有實體，意義上也沒有任何所得。在勝義諦中，語言是無法成立的。《寶云經》中這樣說： 如果原本就是沒有的，就不能說成是有。識如果離開了分別，名稱就無法成立。那勝義諦的真理是超越語言的。而各種事物的本性實際上沒有任何所得。這樣說是確定的說法。佛所說的意思是破除那些沒有智慧的人。 《現愛經》中這樣說： 如果說有事物是空性的，那麼眾生的業報應該存在。
【English Translation】 English version: How does one detach from the preceding ignorance? Wisdom and foolishness are incompatible. Detaching from wisdom and detaching from foolishness also yields nothing. Neither wisdom nor foolishness, in between these two, I consider everything to be empty. All those dharmas, have no inside, no outside, and no middle. There is no dharma to grasp, no dharma to abandon. The Ratnakuta Sutra (寶積經) [Collection of Jewels Sutra] says: 『If one says 『there is』, this is one extreme. If one says 『there is not』, this is another extreme. Whether it is 『one』, 『two』, or the middle between them, there are no real characteristics and therefore it is invisible. Because one cannot see the characteristics, it is also impossible to express in language. It has no shape, no form, and cannot be represented in any way. It does not belong to any category, is not contained by anything, and is not located in the middle or on the edge. What is said here is the true statement. The nature and non-nature of things are originally like this. Those who can understand this are truly observing the Aryasatya (聖諦) [Noble Truths], and can detach from the faults of greed and other afflictions. Even if afflictions arise again, they will not be attached to the Aryasatya (聖諦) [Noble Truths]. If one can know and understand in this way, one can obtain the body of accumulated merits of the Tathagata (如來) [Thus Come One]. Utter a lion's roar, turn the great Dharmacakra (法輪) [Wheel of Dharma], so that all beings can hear and see. The Lankavatara Sutra (楞伽經) [Descent to Lanka Sutra] says: 『What I speak of is without characteristics, and this cannot be grasped.』 The Transformation of Consciousness Sutra (轉識經) says: 『It is not reasonable for dharmas to exist apart from consciousness.』 The Prophecy Sutra (授記經) says: 『One should know that the mind pervades all dharmas.』 The Ten Bhumi Sutra (十地經) [Ten Stages Sutra] says: 『Rupa (色法) [Form] has no substance, it cannot be taken or abandoned.』 The Nāgadatta Sutra (那耨俱梨經) says: 『If one understands the nature of all dharmas, it is not knowable by wisdom. Therefore, there is nothing real to be obtained here. The essence of wisdom has no substance, one should know it is like an illusion.』 Various sutras say: 『The Bodhisattvas (菩薩) [Enlightenment Beings] transform according to various characteristics. These characteristics have no substance, and there is no gain in meaning. In the Paramartha-satya (勝義諦) [Ultimate Truth], language cannot be established.』 The Cloud of Jewels Sutra (寶云經) says: 『If it was originally non-existent, it cannot be said to be existent. If consciousness is separated from discrimination, names cannot be established. That Paramartha-satya (勝義諦) [Ultimate Truth] is beyond language. And the nature of all things actually has nothing to be obtained. Saying it this way is a definite statement. The meaning of what the Buddha said is to break down those who have no wisdom.』 The Present Love Sutra (現愛經) says: 『If one says that things are empty, then the karmic retribution of beings should exist.』
染凈。若有染凈即是有作。若有所作即種種相隨世間轉。有相轉故見有所成。若能安住無顛倒想。即知物性無別實體。此如是義者慈氏菩薩問。世尊如實說。我本無邊菩提亦無邊。菩提無邊故無菩提可得。我無邊故無求菩提者。亦無少法是智所知。唯諸佛智而能照了。彼真如法即是無性。無性即是如來。如來者即是無生性。颯缽多設多經中作如是說。
彼一切法若說言有此為常語。若執為無即成斷見。若非有非無又中間不立。寶星經中作如是說。
貪等煩惱一切染法。若解脫者是無盡相。若能了知煩惱自性本來清凈。勝義諦中脫無所脫。若欲真實觀如來者。當觀如來解脫所生。不從因生不從緣生。非有相生非分別生。遠離一切名言差別。非色相非色。真如乃至非識相非識。真如非晦非明。非即非離。非見非知。離諸識法非所了別。不於一切識法中住。若能如是觀如來者。名為正觀。若他觀者。名為邪觀。以邪觀故彼不能見如來真實。此中所說如實義者。離有離無。非性非無性。如是名為真見如來。無垢稱經中作如是說。
華嚴經中有一天下。問妙吉祥菩薩言。云何實語不實語。一切煩惱云何調伏。妙吉祥答言。如人夢中見彼大蛇。是人雖見非毒所害。煩惱雖生而無實性。是性清凈而自調伏。此為實
【現代漢語翻譯】 現代漢語譯本：染與凈。如果存在染與凈，那就是有作為。如果有所作為，就會隨著世間種種現象而流轉。因為有現象的流轉，所以認為有所成就。如果能夠安住于沒有顛倒的念想，就能明白事物的本性沒有實在的自體。慈氏菩薩問：『世尊，這個如是之義是什麼？』世尊如實地說：『我（ātman）本來無邊，菩提（bodhi，覺悟）也無邊。因為菩提無邊，所以沒有菩提可以得到。我無邊，所以沒有尋求菩提的人。也沒有絲毫的法是智慧所能知曉的，只有諸佛的智慧才能照亮和了解。那真如法（tathatā）就是無自性（niḥsvabhāva）。無自性就是如來（tathāgata）。如來就是無生性。』《颯缽多設多經》中是這樣說的。
『一切法，如果說它存在，這是常語（認為事物恒常不變的常見）。如果執著於它不存在，就成了斷見（認為事物會徹底斷滅的邪見）。如果既不認為它存在，也不認為它不存在，又不在中間立場上建立任何觀點。』《寶星經》中是這樣說的。
貪婪等煩惱以及一切染污之法，如果能從中解脫，那就是無盡的境界。如果能夠了解煩惱的自性本來就是清凈的，那麼在勝義諦（paramārtha-satya，最高真理）中，就沒有什麼需要解脫的。如果想要真實地觀察如來，應當觀察如來從解脫中所生，不是從因生，不是從緣生，不是從有相生，不是從分別生，遠離一切名言的差別，不是色相，也不是非色相，真如乃至不是識相，也不是非識相，真如既非晦暗也非明亮，既非即也非離，既非見也非知，遠離各種識法，不是所能瞭解分別的，不住於一切識法之中。如果能夠這樣觀察如來，就稱為正觀。如果以其他方式觀察，就稱為邪觀。因為邪觀的緣故，他們不能見到如來的真實。這裡所說的如實義，就是遠離有和無，既非自性也非無自性。這樣就稱為真正見到如來。』《無垢稱經》中是這樣說的。
《華嚴經》中，有一位天人問妙吉祥菩薩（Mañjuśrī）說：『什麼是實語，什麼是不實語？一切煩惱如何調伏？』妙吉祥菩薩回答說：『比如有人在夢中見到一條大蛇，這個人雖然見到了，卻不會被毒所傷害。煩惱雖然產生，卻沒有真實的自性。它的本性是清凈的，因此自然就能調伏。』這就是實語。
【English Translation】 English version: Defilement and purity. If there is defilement and purity, then there is action. If there is action, then various phenomena follow and revolve with the world. Because of the revolving of phenomena, one sees accomplishments. If one can abide in non-inverted thought, then one knows that the nature of things has no separate entity. Maitreya Bodhisattva asked, 'World Honored One, what is the meaning of 'suchness'?' The World Honored One truthfully said, 'My (ātman) original nature is boundless, and bodhi (awakening) is also boundless. Because bodhi is boundless, there is no bodhi to be attained. Because I am boundless, there is no seeker of bodhi. Nor is there any dharma that can be known by wisdom, only the wisdom of all Buddhas can illuminate and understand it. That tathatā (true thusness) is niḥsvabhāva (without self-nature). Without self-nature is the tathāgata (Thus Come One). The Tathagata is the nature of non-birth.' The Saptasatika Prajna Paramita Sutra says this.
'All dharmas, if one says they exist, this is a common saying (the common view that things are permanent). If one clings to the view that they do not exist, it becomes a nihilistic view (the view that things are completely annihilated). If one neither considers them to exist nor considers them not to exist, and does not establish any view in the middle.' The Ratnakuta Sutra says this.
Greed and other afflictions, and all defiled dharmas, if one is liberated from them, that is an endless state. If one can understand that the nature of afflictions is originally pure, then in paramārtha-satya (ultimate truth), there is nothing to be liberated from. If one wishes to truly observe the Tathagata, one should observe the Tathagata born from liberation, not born from cause, not born from condition, not born from form, not born from discrimination, far from all differences of names and words, not form, nor non-form, tathata, even not consciousness, nor non-consciousness, tathata, neither obscure nor bright, neither identical nor separate, neither seen nor known, apart from all consciousness dharmas, not to be understood or distinguished, not abiding in all consciousness dharmas. If one can observe the Tathagata in this way, it is called right view. If one observes in other ways, it is called wrong view. Because of wrong view, they cannot see the truth of the Tathagata.' The Vimalakirti Sutra says this.
In the Avatamsaka Sutra, a deva asked Mañjuśrī Bodhisattva, 'What is true speech, and what is untrue speech? How are all afflictions subdued?' Mañjuśrī replied, 'For example, a person sees a large snake in a dream. Although the person sees it, they are not harmed by the poison. Although afflictions arise, they have no real nature. Their nature is pure, and therefore they are naturally subdued.' This is true speech.
語非不實語。
又海慧菩薩問不思議梵天言。法本無證及無所說。云何有佛及諸佛法。不思議梵天答言。若佛如來出興於世。及彼演說諸佛法分。若有若無本自如是。本來無說亦無所證。無說故無聞。無證故無得。但為眾生煩惱業生諸果報性引生諸佛大菩提心。住諸菩薩悲心境界。若諸眾生煩惱等效能自調伏。所有諸行而不常行無求無愿。彼煩惱性悉清凈者。諸佛亦復無證無說。
又善財童子言。當知諸法皆悉如幻。我于幻中而求解脫。如是等義華嚴經說。
當知諸法如幻如夢如陽焰如聚。沫如乾闥婆城。三界一切法從識心所生。心如幻故三界如幻。若有一物有實體者。此說幻喻理不相應。三摩地王經中作如是說。如上諸義諸經中說。
複次我今依經略釋余義。如妙吉祥菩薩言。菩提者不可以身得。不可以心得。若無心即無身。身心離故無為無作。如幻如化。若如是說為菩提者。諸佛說此是為菩提。能入諸佛平等境界。是故乃可名智莊嚴。而不莊嚴彼一切智。一切智性不可得故。菩提無生亦復無滅。不一不異非此非彼。諸佛如來咸作是說。
又復譬如世間一切種子而能生。長一切芽莖。若無種子芽莖不生。釋迦菩薩坐菩提場成等正覺。其義亦然。但從緣法而生起故。雖有所證而無其實
【現代漢語翻譯】 現代漢語譯本： 語若不真實就沒有意義。
海慧菩薩又問不思議梵天（不可思議的梵天神）說：『法（dharma）的本質是無證悟也無所說，那怎麼會有佛（Buddha）以及諸佛之法呢？』不思議梵天回答說：『如果佛如來（Tathagata）出現於世，以及他們所演說的諸佛法門，無論是有還是無，本來就是如此。本來就沒有說，也沒有所證。因為沒有說，所以沒有聽聞；因為沒有證，所以沒有獲得。只是爲了眾生煩惱業力所生的各種果報的本性，引生諸佛的大菩提心（bodhicitta），安住于諸菩薩的悲心境界。如果眾生的煩惱等效能夠自我調伏，所有的行為都不常行，沒有希求沒有願望，他們的煩惱本性都清凈了，那麼諸佛也就沒有證悟也沒有演說了。』
善財童子又說：『應當知道諸法（dharmas）都如幻象。我在幻象中求解脫。』這些意義在《華嚴經》（Avatamsaka Sutra）中都有闡述。
應當知道諸法如幻象、如夢境、如陽焰、如水泡、如乾闥婆城（海市蜃樓）。三界（Trailokya）的一切法都是從識心所生。心如幻象，所以三界如幻象。如果有一物有實體，那麼用幻象來比喻就不恰當了。《三摩地王經》（Samadhi Raja Sutra）中是這樣說的。以上這些意義在很多經典中都有闡述。
再次，我現在依據經典簡要解釋其餘的意義。如妙吉祥菩薩（Manjushri Bodhisattva）所說：『菩提（bodhi）不可以身體得到，也不可以心得到。如果沒有心，也就沒有身。身心分離，所以是無為無作，如幻如化。如果這樣說是菩提，諸佛說這就是菩提。能夠進入諸佛平等的境界。因此才可以稱為智慧莊嚴，而不是莊嚴那一切智（sarvajna）。一切智的本性是不可得的。菩提無生也無滅，不一不異，非此非彼。』諸佛如來都是這樣說的。
又比如世間一切種子都能生長出一切芽莖。如果沒有種子，芽莖就不會生長。釋迦菩薩（Shakyamuni Bodhisattva）坐在菩提場（Bodhimanda）成就等正覺（samyak-sambodhi），道理也是這樣。只是從緣法（pratitya-samutpada）而生起，雖然有所證悟，但沒有實體。
【English Translation】 English version: Speech that is not truthful is meaningless.
Furthermore, the Bodhisattva Hai Hui asked the Inconceivable Brahma (Inconceivable Brahma deity): 'The essence of the Dharma (dharma) is without realization and without anything to be said. How then can there be Buddhas (Buddha) and the Buddhadharma?' The Inconceivable Brahma replied: 'If the Tathagata Buddhas (Tathagata) appear in the world, and the divisions of the Buddhadharma that they expound, whether they exist or not, are inherently so. Originally, there is no speaking, nor is there anything to be realized. Because there is no speaking, there is no hearing; because there is no realization, there is no attainment. It is only for the sake of sentient beings, whose karmic actions give rise to various retributions, that the nature of these retributions gives rise to the great Bodhicitta (bodhicitta) of the Buddhas, abiding in the realm of compassion of the Bodhisattvas. If sentient beings can subdue their afflictions and so on, and all their actions are not constantly performed, without seeking or desiring, and their afflicted nature is purified, then the Buddhas also have no realization and no speaking.'
Furthermore, the youth Sudhana said: 'It should be known that all dharmas (dharmas) are like illusions. I seek liberation within the illusion.' Such meanings are explained in the Avatamsaka Sutra (Avatamsaka Sutra).
It should be known that all dharmas are like illusions, like dreams, like mirages, like foam, like Gandharva cities (mirages). All dharmas of the three realms (Trailokya) arise from the mind of consciousness. Because the mind is like an illusion, the three realms are like illusions. If there is a thing with a real substance, then the analogy of illusion is not appropriate. The Samadhi Raja Sutra (Samadhi Raja Sutra) says this. The above meanings are explained in various sutras.
Furthermore, I will now briefly explain the remaining meanings according to the sutras. As the Bodhisattva Manjushri (Manjushri Bodhisattva) said: 'Bodhi (bodhi) cannot be attained by the body, nor can it be attained by the mind. If there is no mind, then there is no body. Because body and mind are separate, it is non-action and non-doing, like illusion and transformation. If this is said to be Bodhi, the Buddhas say that this is Bodhi. It can enter the equal realm of the Buddhas. Therefore, it can be called the adornment of wisdom, but it does not adorn that all-knowing (sarvajna). The nature of all-knowing is unattainable. Bodhi has no birth and no death, neither one nor different, neither this nor that.' All the Tathagata Buddhas say this.
Moreover, just as all seeds in the world can produce and grow all sprouts and stems, if there are no seeds, sprouts and stems will not grow. When Shakyamuni Bodhisattva (Shakyamuni Bodhisattva) sat at the Bodhimanda (Bodhimanda) and attained complete enlightenment (samyak-sambodhi), the principle is the same. It arises only from dependent origination (pratitya-samutpada), and although there is realization, there is no substance.
。此即說為遊戲神通。是故當知。無有外法。諸佛如來亦無有性。是故離識實無一法。若離識者法不生故。若心能生心即無生。若法所生法亦無生。以是義故。諸佛如來於無生心中說菩提義。佛說識心能生菩提。亦非識心而能生故。何以故。識性空故。妙吉祥所說是最上真實。于自佛境界中如實而說。又復諸法皆從緣生。而彼所生亦無自性。是故諸法皆悉如幻如幻之言。是如實說。慈氏菩薩現住如幻三摩地中。是故世尊於是三摩地中與授其記。為表示故。又復世尊于無數經中宣說諸法從識所現。離生離滅。非有相非攝藏。無起作無止息。不有不無。非常非斷。當知智性皆悉如幻。況復諸法有所分別。若有執著斷常語者。彼非正行佛不許可。若知諸法非斷非常。彼正相應。說名真實。于自分外無法可著。亦無有法是心所對。雖于諸法說種種句。但隨諸法為表了故。當知自識而非他識。于其外義而無少法所可樂欲。自識無性他識無性。于自於他亦無異性。彼真實智離有離無。當知我識亦復非有。補特伽羅蘊語所攝。是故應知一切佛一切法皆自分有。若離自分求不可得即此所說離有離無。是甚深義。諸佛皆說此微妙法。遠離一切取著分別。離此亦復無別所說。諸迷謬者若著于有即有善惡界趣二種差別。若著于無即無其想剎那
【現代漢語翻譯】 現代漢語譯本 此即說為遊戲神通（自在變現的力量）。是故應當知道，沒有心外的法，諸佛如來也沒有固定的自性。因此，離開識（認知）實際上沒有一法存在。如果離開識，法就不會產生。如果心能夠生起，那麼心本身就是無生的。如果法是被生起的，那麼法本身也是無生的。因為這個緣故，諸佛如來在無生心中宣說菩提（覺悟）的意義。佛說識心能夠生起菩提，但也不是識心真的能夠生起菩提。為什麼呢？因為識的自性是空的。妙吉祥（文殊菩薩）所說的是最上真實之語，在自身佛的境界中如實宣說。 又，一切諸法都是從因緣而生起的，而它們所生起的（現象）也沒有自性。所以說一切諸法都如幻象一般，說『如幻』就是如實之說。慈氏菩薩（彌勒菩薩）現在安住在如幻三摩地（禪定）中。所以世尊（釋迦牟尼佛）在這個三摩地中為他授記（預言成佛）。這是爲了表示（諸法如幻）的緣故。而且，世尊在無數的經典中宣說諸法是從識所顯現的，遠離生滅，沒有相狀，沒有攝藏，沒有起作，沒有止息，非有非無，非常非斷。應當知道，智性（智慧的本性）都如幻象一般，更何況諸法有所分別呢？ 如果有人執著于斷常之說，那不是正確的修行，佛陀不會認可。如果知道諸法非斷非常，那才是正相應，可以稱為真實。在自身之外沒有法可以執著，也沒有法是心所對立的。雖然對於諸法說了種種語句，但只是隨著諸法來表達說明而已。應當知道是自己的識，而不是他人的識。對於外在的意義，沒有絲毫可以貪求的。自己的識沒有自性，他人的識也沒有自性，對於自己和他人也沒有不同的自性。那真實的智慧是遠離有和無的。應當知道我的識也不是真實存在的。補特伽羅（人，個體）被蘊（五蘊）所包含。所以應當知道一切佛一切法都是自身所具有的。如果離開自身去尋求，那是不可得的。這就是所說的離有離無，是甚深的意義。諸佛都宣說這種微妙的法，遠離一切取著和分別。離開這個（道理）也沒有其他的可說了。那些迷惑顛倒的人，如果執著于有，就會有善惡、界趣兩種差別。如果執著于無，就會沒有念頭，沒有剎那（的生滅）。
【English Translation】 English version This is called playful spiritual power (the power of free manifestation). Therefore, it should be known that there is no dharma outside the mind, and the Tathagatas (Buddhas) have no fixed nature either. Therefore, apart from consciousness (cognition), there is actually no dharma. If separated from consciousness, dharma will not arise. If the mind can arise, then the mind itself is unborn. If dharma is produced, then dharma itself is also unborn. Because of this reason, the Tathagatas speak of the meaning of Bodhi (enlightenment) in the unborn mind. The Buddha said that the mind of consciousness can generate Bodhi, but it is not that the mind of consciousness can really generate Bodhi. Why? Because the nature of consciousness is empty. What Manjushri (Bodhisattva Manjushri) said is the supreme truth, spoken truthfully in his own Buddha realm. Furthermore, all dharmas arise from conditions, and what they produce has no self-nature. Therefore, all dharmas are like illusions, and saying 'like illusions' is the true statement. Maitreya Bodhisattva (Bodhisattva Maitreya) now dwells in the illusion-like Samadhi (meditative state). Therefore, the World Honored One (Shakyamuni Buddha) gave him a prediction of Buddhahood in this Samadhi. This is to indicate (that all dharmas are like illusions). Moreover, the World Honored One has declared in countless sutras that all dharmas are manifested from consciousness, are apart from arising and ceasing, have no characteristics, have no storage, have no arising, have no cessation, are neither existent nor non-existent, are neither permanent nor impermanent. It should be known that the nature of wisdom is like an illusion, let alone that dharmas have distinctions? If someone clings to the views of permanence or annihilation, that is not the correct practice, and the Buddha will not approve. If one knows that dharmas are neither permanent nor impermanent, then that is the correct correspondence and can be called truth. There is no dharma outside oneself to cling to, and there is no dharma that is opposed to the mind. Although various statements have been made about dharmas, they are only to express and explain them according to the dharmas. It should be known that it is one's own consciousness, not the consciousness of others. Regarding external meanings, there is nothing to crave. One's own consciousness has no self-nature, and the consciousness of others has no self-nature, and there is no different nature between oneself and others. That true wisdom is apart from existence and non-existence. It should be known that my consciousness is also not truly existent. Pudgala (person, individual) is contained by the skandhas (five aggregates). Therefore, it should be known that all Buddhas and all dharmas are inherent within oneself. If one seeks outside oneself, it is unattainable. This is what is said to be apart from existence and non-existence, which is a profound meaning. All Buddhas speak of this subtle dharma, which is apart from all clinging and discrimination. Apart from this (principle), there is nothing else to say. Those who are deluded, if they cling to existence, will have two kinds of distinctions: good and evil, realms and destinies. If they cling to non-existence, they will have no thoughts, no moment (of arising and ceasing).
生起。是故著有著無俱不相應。諸佛如來悲心方便宣說此義。謂一切法離有離無。如是所說是最上句。是故此說諸法真實。法無著性非諸所觀。彼無著性離有離無。若如是知。是大智者。當觀虛空無增減無份量無邊際。即此虛空出生一切。清凈識心亦復如是。此心無心一切出生。又如凈摩尼寶。彼無心故映現一切。或有問言。云何分位而無能取。應如是答。謂彼虛空無作邊故即無能取。若彼虛空無作邊者。量云何得。當知一切眾生界如微塵聚。彼一虛空悉能容受。而諸眾生等虛空界無所增減。若一切有情。及一切方分。一切種類。一切形相。一一分別。是中實無一性有所生起。以是義故非一性非多性。一多中間而亦無性。若言一性定有所得。即種種性而有差別。有差別性即分別生。是故一性多性是性平等。若於外義無所取著。于智亦復而無所得。若於外義無所取著。于智亦復無所生起。若知識心離諸有相。而彼外法有何份量。若知識心是諸有相。而彼外法亦何份量。是故應知于彼外法實無一性而可生起。如夢等法無實作用。若言諸法是此此無自相。若言諸法是彼彼亦無實若於自心有所了知。即此自心亦復無實。若如實知者名覺了識相。若有一切粗重分別心起。當知皆是煩惱差別所生。若能了煩惱性離分別心。即生死涅
【現代漢語翻譯】 現代漢語譯本： 生起。因此，執著于『有』或『無』都不相應。諸佛如來以慈悲心和善巧方便宣說此義，即一切法既不執著于『有』，也不執著于『無』。這樣所說是最上的真理。因此，這種說法是諸法的真實狀態。法的無執著性不是可以通過觀察得到的。它的無執著性超越了『有』和『無』。如果能這樣理解，就是具有大智慧的人。應當觀察虛空，它沒有增減，沒有份量，沒有邊際。而一切都從這虛空中產生。清凈的識心也是如此，此心無心，卻能生出一切。又如清凈的摩尼寶（意為如意寶珠），因為它沒有分別心，所以能映現一切事物。或者有人會問：『如何理解分位而沒有能取（意為能動的執取）呢？』應該這樣回答：因為虛空沒有造作的邊際，所以沒有能取。如果虛空沒有造作的邊際，那麼如何衡量呢？應當知道一切眾生界如同微塵聚集，而一個虛空就能容納所有這些微塵。眾生等同於虛空界，既不會增加也不會減少。如果將一切有情（意為有情眾生），一切方位，一切種類，一切形相，一一加以分別，那麼其中實際上沒有單一的自性可以生起。因為這個原因，它既非單一自性，也非多種自性，在單一和多種之間也沒有自性。如果說單一自性一定可以獲得，那麼種種自性就會有差別。有了差別性，就會產生分別。因此，單一自性和多種自性在自性上是平等的。如果對外在事物沒有執著，那麼對於智慧也就沒有什麼可以獲得的。如果對外在事物沒有執著，那麼對於智慧也就沒有什麼可以生起的。如果知識之心遠離了各種『有』的現象，那麼外在的法又有什麼份量呢？如果知識之心是各種『有』的現象，那麼外在的法又有什麼份量呢？因此，應該知道，在外在的法中，實際上沒有單一的自性可以生起，如同夢等法沒有真實的作用。如果說諸法是『此此』，那麼就沒有自相。如果說諸法是『彼彼』，那麼也沒有真實。如果對於自己的心有所瞭解，那麼這個自己的心也沒有真實。如果如實地瞭解，就叫做覺了識相（意為覺悟了認識的真相）。如果一切粗重的分別心生起，應當知道這都是煩惱的差別所產生的。如果能夠了解煩惱的自性，遠離分別心，那麼就能超越生死涅槃。
【English Translation】 English version: Arising. Therefore, attachment to both 'existence' and 'non-existence' is not appropriate. The Buddhas and Tathagatas compassionately and skillfully explain this meaning, that all dharmas are free from attachment to both 'existence' and 'non-existence'. What is said in this way is the supreme truth. Therefore, this statement is the true nature of all dharmas. The non-attachment nature of dharma cannot be observed. Its non-attachment nature transcends 'existence' and 'non-existence'. If one understands in this way, one is a person of great wisdom. One should observe space, which has no increase or decrease, no measure, and no boundary. And everything arises from this space. The pure consciousness-mind is also like this; this mind is without mind, yet it can produce everything. Furthermore, like a pure Mani jewel (meaning wish-fulfilling jewel), because it has no discriminating mind, it can reflect all things. Or someone may ask: 'How can one understand division without a taker (meaning an active grasping)?' One should answer in this way: Because space has no created boundary, there is no taker. If space has no created boundary, then how can it be measured? One should know that the realm of all sentient beings is like a collection of dust particles, and a single space can contain all these dust particles. Sentient beings are equal to the realm of space, neither increasing nor decreasing. If all sentient beings (meaning beings with sentience), all directions, all kinds, all forms, are individually distinguished, then in reality there is no single self-nature that can arise. For this reason, it is neither a single self-nature nor multiple self-natures, and there is no self-nature between single and multiple. If it is said that a single self-nature can definitely be obtained, then various self-natures will have differences. With differentiated nature, distinctions arise. Therefore, single self-nature and multiple self-natures are equal in nature. If there is no attachment to external things, then there is nothing to be gained from wisdom. If there is no attachment to external things, then there is nothing to be produced from wisdom. If the mind of knowledge is free from all phenomena of 'existence', then what measure do external dharmas have? If the mind of knowledge is all phenomena of 'existence', then what measure do external dharmas have? Therefore, one should know that in external dharmas, there is actually no single self-nature that can arise, just as dreams and other dharmas have no real function. If it is said that dharmas are 'this this', then there is no self-nature. If it is said that dharmas are 'that that', then there is no reality. If one has some understanding of one's own mind, then this own mind is also not real. If one understands as it truly is, it is called awakening to the aspect of consciousness (meaning awakening to the true nature of consciousness). If all coarse and heavy discriminating thoughts arise, one should know that these are all produced by the differences of afflictions. If one can understand the nature of afflictions and be free from discriminating thoughts, then one can transcend birth and death, and Nirvana.
盤二俱清凈。此清凈性即諸法性。是性亦複名為真如。名為實際。亦名為空。是諸性中若染若凈。實智所觀皆悉平等。或有問言。於一切法中何者是不壞。應如是答。諸法自因不壞。云何不壞。不壞因性故。若法有性。若法無性。不離自性。於二義邊何能安立。若諸法因及諸作用有所壞者。於一切處理不相應。諸法實性云何隨轉。謂彼實性無所住故。諸法無性云何有因。離因亦復無別性故。又諸法實性而無所壞。即壞之名亦復無住。此中亦無差別因性。彼壞滅性無分位故。諸法真實是常住性。彼常住性非無常性。若離實性別義作用理不相應。然諸物性而亦不減。又非無常性是真實性。真實性中而有何義。是所作用無差別性不可分別。彼一切常遍一切處又非無常性是真實性。真實性中相云何得。諸不真實此云何立。諸別異性此云何現。是故非無常性應如是知。又復當知。無常性者於物性中自類而轉。聚類所現差別因故。所欲為因而生起故。若或以彼諸無常性。而於此中為決定說。與唯識義理不相應。彼無常性無決定故若法不壞亦非不壞。有法剎那而生起故。若言不壞者。何名無常性。若非不壞者。又何名因性。過去未來法亦如是。皆無物性。定實分別諸法隨轉。隨其分位此復何因。謂無住故。諸有為中現前事滅。即彼后
【現代漢語翻譯】 現代漢語譯本 盤二俱清凈（兩種清凈都達到）。這種清凈的性質就是諸法的本性。這種本性也被稱為真如（tathata，事物的真實如是），也被稱為實際（reality），也被稱為空（emptiness）。在這些本性中，無論是染污還是清凈，實智（true wisdom）所觀察到的都是平等的。 或者有人問：『在一切法中，什麼是不壞的？』應該這樣回答：『諸法（all dharmas）的自因（own cause）是不壞的。』為什麼不壞呢？因為不壞其因的性質。如果法有自性，或者法沒有自性，都不離其自性。在這兩種情況下，如何能夠安立（establish）呢？如果諸法的因和諸作用有所損壞，那麼在一切道理上都不相應。諸法的真實本性如何隨之轉變呢？因為那真實本性無所住著。 諸法無自性，又怎麼會有因呢？離開因，也同樣沒有別的自性。而且諸法的真實本性沒有被損壞，那麼『損壞』這個名稱也就沒有住處。這裡面也沒有差別的因性，因為那壞滅的性質沒有分位（divisions）。諸法的真實是常住的性質，那常住的性質不是無常的性質。如果離開真實本性，別的意義和作用在道理上是不相應的。然而諸物的性質也不會減少。 又不是說無常的性質就是真實的性質。在真實的性質中，又有什麼意義呢？那是所作用的沒有差別性的，不可分別的。那一切常（eternal）遍一切處，又不是說無常的性質就是真實的性質。在真實的性質中，相（characteristics）又怎麼能成立呢？那些不真實的，又怎麼能成立呢？那些別異的性質，又怎麼能顯現呢？所以不應該認為無常的性質是這樣的。 而且應當知道，無常的性質在物性中，按照自己的類別而轉變，因為聚類（aggregates）所顯現的差別因。因為所想要作為因而生起。如果用那些無常的性質，而在這裡做出決定性的說明，與唯識（Yogacara，唯有識宗）的意義在道理上是不相應的。因為那無常的性質沒有決定性。如果法不壞，也不是不壞，因為有法剎那（instant）生起。如果說不壞，那又叫什麼無常性？如果說不是不壞，那又叫什麼因性？過去未來法也是這樣，都沒有物性。 確定地、真實地分別諸法隨之轉變，隨著它的分位，這又是什麼原因呢？因為沒有住處。在諸有為法（conditioned dharmas）中，現前的事物滅亡，緊接著...
【English Translation】 English version Both of the two purities are attained. This nature of purity is the very nature of all dharmas (all phenomena). This nature is also called Tathata (suchness, the true nature of things), also called Reality, and also called Emptiness. Among these natures, whether defiled or pure, what is observed by true wisdom is all equal. Or someone may ask: 'Among all dharmas, what is indestructible?' One should answer like this: 'The own cause of all dharmas is indestructible.' Why is it indestructible? Because it does not destroy the nature of the cause. If a dharma has self-nature, or if a dharma has no self-nature, it does not depart from its own nature. In these two cases, how can it be established? If the causes and all functions of dharmas are damaged, then it is not consistent with all reasons. How does the true nature of dharmas change accordingly? Because that true nature has no abiding place. If dharmas have no self-nature, how can there be a cause? Apart from the cause, there is also no other self-nature. Moreover, the true nature of dharmas is not destroyed, then the name 'destruction' has no place to dwell. There is also no causal nature of difference here, because that nature of destruction has no divisions. The truth of dharmas is the nature of permanence, and that nature of permanence is not the nature of impermanence. If one departs from the true nature, other meanings and functions are not consistent with reason. However, the nature of things will not decrease. Also, it is not that the nature of impermanence is the true nature. In the true nature, what is the meaning? That which is functioned is without difference and cannot be distinguished. That which is eternal pervades all places, and it is not that the nature of impermanence is the true nature. In the true nature, how can characteristics be established? Those that are not true, how can they be established? How can those different natures appear? Therefore, one should not think that the nature of impermanence is like this. Moreover, it should be known that the nature of impermanence, within the nature of things, transforms according to its own category, because of the causal difference manifested by aggregates. Because what is desired arises as a cause. If those natures of impermanence are used to make a definitive explanation here, it is not consistent with the meaning of Yogacara (Mind-Only school). Because that nature of impermanence has no definiteness. If a dharma is not destroyed, it is also not not destroyed, because there are dharmas that arise in an instant. If one says it is not destroyed, then what is called impermanence? If one says it is not not destroyed, then what is called cause? The past and future dharmas are also like this, they have no materiality. To definitively and truly distinguish the transformation of dharmas, according to its divisions, what is the reason for this? Because there is no abiding place. Among all conditioned dharmas, the present thing perishes, and immediately...
事還復生起。前不可分別引生後分。后不可分別從前分生。若言諸法此有所得。即於此中起分別因。若言諸法彼有所得。即于彼中起分別因。過去未來無住亦然。是中不應有所。分別剎那法中可說有壞不壞義邊非剎那法。若於彼因如是了知。前後中際不可分別。
集諸法寶最上義論捲上 大正藏第 32 冊 No. 1638 集諸法寶最上義論
集諸法寶最上義論卷下
善寂菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
複次今說生住異滅。此之四相剎那剎那有所轉故。不相應相而無其實。于不相應無實相中。不可起二分別。不可說一時。不可說異時。一時異時無生起故。又不可說無時。理相違故。若說壞時。壞即不生故。是故當知。生時無住。住時亦復而無所得。彼無住性。云何有滅。彼生與住說名為異。若本無生云何有住。若法無住即云何得。以無生故及無住故。於何義中而說有滅。若法有住于住法中可說異性。法既無住何有異性。無異性中不應分別。當知異性而非住性。實無一性而可分別。是故諸相及分別心。此為二種。若無諸相即無分別。若彼諸相若分別心有分別者。二俱分別。如實義者無相無分別。生住異滅若有性者。於一切時一切處一切法
【現代漢語翻譯】 現代漢語譯本 事情還會再次發生。之前的部分無法分別地引生之後的部分。之後的部分也無法分別地從之前的部分產生。如果說諸法（dharma）在此處有所獲得，就會在此處產生分別的因。如果說諸法（dharma）在彼處有所獲得，就會在彼處產生分別的因。過去、未來沒有停留也是如此。其中不應該有所分別。在剎那法（ksana-dharma）中可以說有壞與不壞的意義，而非剎那法（ksana-dharma）。如果對於那個因這樣瞭解，前後中間就無法分別。
《集諸法寶最上義論》捲上 大正藏第 32 冊 No. 1638 《集諸法寶最上義論》
現代漢語譯本 《集諸法寶最上義論》卷下
善寂菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
再次說明生、住、異、滅。這四種相狀，因為剎那（ksana）剎那（ksana）都在轉變，所以是不相應的相狀，並沒有真實的自體。在不相應的沒有真實自體的相狀中，無法產生兩種分別。無法說是一時，也無法說是異時。因為一時和異時都沒有生起。又無法說是無時，因為這在道理上是相違背的。如果說壞時，壞就是不生。所以應當知道，生時沒有住，住時也沒有任何所得。那個沒有住的自性，怎麼會有滅呢？那個生和住，被說成是異。如果本來沒有生，怎麼會有住呢？如果法（dharma）沒有住，又怎麼能得到呢？因為沒有生，以及沒有住，在什麼意義上而說有滅呢？如果法（dharma）有住，在住的法（dharma）中可以說有異性。法（dharma）既然沒有住，哪裡會有異性呢？在沒有異性中不應該分別。應當知道異性不是住性。實際上沒有一個自性可以分別。所以諸相和分別心，這是兩種。如果沒有諸相，就沒有分別。如果那些諸相和分別心有分別，那麼兩者都分別。如實的意義是沒有相沒有分別。生、住、異、滅如果有自性，那麼在一切時、一切處、一切法（dharma）中
【English Translation】 English version Things will arise again. The former cannot separately cause the latter to arise. The latter cannot separately arise from the former. If it is said that all dharmas (dharmas) are obtained here, then the cause of discrimination arises here. If it is said that all dharmas (dharmas) are obtained there, then the cause of discrimination arises there. The past and the future, without abiding, are also like this. There should be no discrimination in this. In momentary dharmas (ksana-dharmas), it can be said that there is the meaning of destruction and non-destruction, but not in non-momentary dharmas (ksana-dharmas). If one understands that cause in this way, the beginning, middle, and end cannot be distinguished.
The Supreme Treatise on the Collection of All Dharma Jewels, Volume 1 Taisho Tripitaka, Volume 32, No. 1638, The Supreme Treatise on the Collection of All Dharma Jewels
English version The Supreme Treatise on the Collection of All Dharma Jewels, Volume 2
Composed by Bodhisattva Shanti
Translated by Tripiṭaka Master Shi Hu, Great Master of Spreading the Dharma, Minister Attendant of the Imperial Secretariat, and Purple-Robed Subject by Imperial Decree, from the Western Heaven
Furthermore, now I will explain arising, abiding, changing, and ceasing. These four characteristics are constantly changing from moment to moment (ksana ksana), so they are non-corresponding characteristics and have no real substance. In non-corresponding characteristics without real substance, two kinds of discrimination cannot arise. It cannot be said to be at one time, nor can it be said to be at a different time, because arising does not occur at one time or a different time. Moreover, it cannot be said to be without time, because this contradicts reason. If one speaks of the time of destruction, destruction is non-arising. Therefore, it should be known that there is no abiding at the time of arising, and there is also nothing obtained at the time of abiding. How can there be cessation in that non-abiding nature? That arising and abiding are called changing. If there is originally no arising, how can there be abiding? If a dharma (dharma) has no abiding, how can it be obtained? Because there is no arising and no abiding, in what sense is cessation spoken of? If a dharma (dharma) has abiding, change can be spoken of in the abiding dharma (dharma). Since a dharma (dharma) has no abiding, how can there be change? There should be no discrimination in the absence of change. It should be known that change is not abiding. In reality, there is not a single nature that can be discriminated. Therefore, characteristics and discriminating mind, these are two kinds. If there are no characteristics, there is no discrimination. If those characteristics and discriminating mind have discrimination, then both discriminate. The real meaning is without characteristics and without discrimination. If arising, abiding, changing, and ceasing have self-nature, then at all times, in all places, and in all dharmas (dharma)
初中後分不可安立。若能如是如理思惟者。佛說是人名為大智。初分中分後分諸性。於三分性中實無一性有所生起。是故諸法非一性非多性。一多中間俱無所得。若一切法離一性離多性。即常與無常無所分別。是故非無常非非無常。不應于中起二分別。當知初分中分後分。不俱時生。不俱時有。如他人性即自所無。若自體性。他云何有此中所說自性尚無。他性何有。是故自亦無性他亦無性。當知一切法所行所作不離因性。若壞不壞非心所思。不可分別。初中後分如實思惟。皆無為相無別異相。不應分別彼彼諸法各各種子彼各各性。一一不離智種子生。剎那剎那時分轉易。是故彼彼一切法性。云何心能思惟生起。一切法中差別事相。當知無因亦無差別。諸法本來無所造作。雖作用相續當何有實。是故所知諸法及能知者。是二于剎那中不能和合。彼如是性實無能取。是中無所有亦無所得。當觀諸法生已即壞。若法不壞即非生法。以法壞故而無所得。彼不壞者是常住性。即常住性彼亦復離。即離之言是中亦離。若如是知。即了諸法彼差別性。是常住因。無差別性亦復如是。諸有為法即生即滅。故名無住。若有住者應有所得。以無住相無所得故。彼無住法是故相應。一切行中諸差別行。若彼彼性有所得者。于無差別行雲何對治
【現代漢語翻譯】 現代漢語譯本 初、中、后三時段的劃分是不能固定不變的。如果能夠像這樣如理思惟，佛說這個人就叫做具有大智慧。初分、中分、後分這些性質，在這三分的性質中，實際上沒有一個性質是真正生起的。因此，一切法既不是單一的性質，也不是多種性質。在一和多之間，什麼也得不到。如果一切法都遠離單一性和多種性，那麼常與無常就沒有什麼區別了。因此，既不是無常，也不是非無常，不應該在其中產生二種分別。應當知道，初分、中分、後分不是同時產生，也不是同時存在的。如同他人的自性，就是自己所沒有的。如果是自己的自性，他人又怎麼會有呢？這裡所說的自性尚且不存在，他性又怎麼會有呢？因此，自己也沒有自性，他人也沒有自性。應當知道，一切法的所行所作都離不開因性。若是壞與不壞，不是心所能思量的，不可分別。對於初、中、後分如實思惟，都是無為之相，沒有差別之相，不應該分別那些各種各樣的法，各種各樣的種子，以及它們各自的性質。每一個都離不開智慧的種子而生起。剎那剎那，時分轉變，因此，那些一切法的性質，心又怎麼能夠思惟生起呢？一切法中的差別事相，應當知道沒有原因，也沒有差別。諸法本來就沒有造作。即使作用相續，又有什麼真實可言呢？因此，所知的諸法和能知者，這二者在剎那之間不能和合。那樣的性質實際上沒有能取者。其中沒有所有，也沒有所得。應當觀察諸法生起之後立即壞滅。如果法不壞滅，就不是生法。因為法會壞滅，所以沒有什麼可以得到。那不壞滅的，是常住的性質。即使是常住的性質，也同樣是遠離的。即使是『遠離』這個詞，其中也是遠離的。如果像這樣瞭解，就明白了諸法的那些差別性，是常住的原因，沒有差別性也是如此。所有有為法，即生即滅，所以叫做無住。如果有住，就應該有所得。因為沒有住相，所以沒有所得。那無住的法，因此是相應的。一切行中的各種差別行，如果那些性質有所得，那麼對於無差別行，又該如何對治呢？
【English Translation】 English version The division into beginning, middle, and end cannot be fixed. If one can contemplate in this way, as it should be, the Buddha says that this person is called greatly wise. The natures of the beginning, middle, and end, within these three divisions, there is actually no nature that truly arises. Therefore, all dharmas are neither a single nature nor multiple natures. Between one and many, nothing can be obtained. If all dharmas are apart from oneness and multiplicity, then permanence and impermanence are indistinguishable. Therefore, it is neither impermanent nor non-impermanent; one should not generate dualistic distinctions within them. It should be known that the beginning, middle, and end do not arise simultaneously, nor do they exist simultaneously. Like the nature of another, which is what one does not possess oneself. If it were one's own nature, how could another possess it? The self-nature spoken of here does not even exist; how could other-nature exist? Therefore, the self has no nature, and the other has no nature. It should be known that all actions and deeds of all dharmas are inseparable from causal nature (hetu). Whether it is destructible or indestructible is beyond the mind's comprehension and cannot be distinguished. When contemplating the beginning, middle, and end as they truly are, they are all characterized by non-action (asamskrita), without different characteristics; one should not distinguish those various dharmas, various seeds, and their respective natures. Each one arises inseparably from the seed of wisdom (jnana-bija). Moment by moment, time transforms; therefore, how can the mind contemplate and generate those natures of all dharmas? The differentiated aspects in all dharmas, it should be known, have no cause and no difference. Dharmas are originally uncreated. Even if actions continue, what reality is there? Therefore, the knowable dharmas and the knower, these two cannot be harmonized in a moment. Such a nature has no taker in reality. There is nothing possessed and nothing obtained within it. One should observe that dharmas arise and immediately perish. If a dharma does not perish, it is not a dharma that arises. Because dharmas perish, there is nothing to be obtained. That which does not perish is of a permanent nature (nitya). Even that permanent nature is also separate. Even the word 'separate' is also separate within it. If one understands in this way, one understands that those differentiated natures of dharmas are the cause of permanence, and the undifferentiated nature is also the same. All conditioned dharmas (samskrita), arise and cease immediately, hence they are called non-abiding (asthita). If there were abiding, there should be something obtained. Because there is no abiding characteristic, there is nothing obtained. That non-abiding dharma is therefore corresponding. Among all actions, the various differentiated actions, if those natures are obtainable, then how can one counteract the undifferentiated actions?
。是故差別行中無性可生。
複次當知。眼等諸識有現量性。大牟尼師親所宣說。若離現量性別取量非量者。彼於此中當云何得。世間所有先所作事皆無所依。如諸所作無作用性。若彼如是諸現前事。如其現前亦無所成。是中若有所行及非所行。即諸作用義皆相違。是故一切無實作事皆如虛空。常與無常俱不可執。當知諸法皆從緣生。雖生亦無少法可得。緣如幻故所生如幻。即彼如是出生諸法。以是義故。諸法無性亦非無性。此如是義。正等正覺如實宣說。當知一切法無著無礙。于大乘中此真實說。如是了知。即菩提心本來平等。十方三世一切如來。如實知故出生方便。宣說一切甚深法門。如其所應名言分別。是故各各宣說表示出生諸法。所謂彼彼法是四諦法。彼彼法是唯識法。雖有所說而常真實。彼彼諸法皆悉如幻。由如幻故不可尋不可伺。不可知無表示無攝藏。若離如是等即知法真實。以知真實故而菩提心速得解脫。若菩提心如是解脫即諸佛亦然。眾生亦然。生死亦然。涅盤亦然。法界亦然。是故佛與眾生二俱平等。生死涅盤亦復平等。若於此中如是如實了知是義。佛說此為諸佛菩提。乃於一切所行所作悉能成辦。此所說義是第一義。離此無別有第一義。此第一義攝一切法。是不思議真實語行。離有離無。
【現代漢語翻譯】 現代漢語譯本：因此，在差別行中，沒有自性可以產生。
再者，應當知道，眼等諸識具有現量性（直接經驗的性質），這是偉大的牟尼導師（釋迦牟尼佛的尊稱）親自宣說的。如果離開了現量，而以分別取量（分別判斷）來衡量真實與虛妄，那麼他們對此又該如何理解呢？世間所有先前所做的事情都將沒有依據，就像所有作為都沒有作用一樣。如果他們認為眼前發生的事情，如同其所呈現的那樣也無法成立，那麼其中如果有所行和非所行，那麼所有作用的意義都將相互矛盾。因此，一切沒有真實作為的事情都如同虛空一樣，常與無常都不可執著。應當知道，諸法都是從因緣而生，雖然生起，也沒有絲毫的法可以獲得。因緣如同幻象，所以所生之法也如同幻象。就像這樣生出的諸法，因為這個緣故，諸法既非有自性，也非無自性。這個道理，正等正覺者（佛陀）如實宣說。應當知道一切法無所執著，無所障礙。在大乘（Mahayana）中，這是真實的說法。像這樣瞭解，菩提心（Bodhicitta）本來就是平等的。十方三世一切如來（Tathagata），因為如實知曉這個道理，所以出生方便，宣說一切甚深法門，根據其所應，用名言分別。因此，各自宣說表示出生諸法，所謂彼彼法是四諦法（Four Noble Truths），彼彼法是唯識法（Yogacara）。雖然有所說，但常是真實的。彼彼諸法都完全如同幻象。由於如同幻象，所以不可尋找，不可窺伺，不可知曉，沒有表示，沒有攝藏。如果離開了這些，就能知曉法的真實。因為知曉真實，所以菩提心迅速得到解脫。如果菩提心像這樣解脫，那麼諸佛也是如此，眾生也是如此，生死也是如此，涅盤（Nirvana）也是如此，法界也是如此。因此，佛與眾生二者都是平等的，生死與涅盤也同樣平等。如果對此如是如實地瞭解這個意義，佛說這就是諸佛的菩提（Bodhi），乃至於一切所行所作都能成就。這裡所說的意義是第一義諦（Paramartha），離開了這個就沒有別的第一義諦。這個第一義諦涵蓋一切法，是不可思議的真實語行，離有離無。
【English Translation】 English version: Therefore, in differentiated conduct, no self-nature can arise.
Furthermore, it should be known that the various consciousnesses such as eye-consciousness possess the nature of direct perception (pratyaksha), which was personally proclaimed by the Great Sage Muni (an epithet of Shakyamuni Buddha). If one abandons direct perception and uses conceptual discrimination (vikalpa) to measure what is real and unreal, how can they understand this? All actions previously done in the world would have no basis, just as all actions would have no function. If they consider that events happening before them cannot be established as they appear, then if there is something to be done and something not to be done, all meanings of action would contradict each other. Therefore, all unreal actions are like empty space; neither permanence nor impermanence can be grasped. It should be known that all dharmas (phenomena) arise from conditions (hetu-pratyaya). Although they arise, not a single dharma can be obtained. Conditions are like illusions, so what arises is also like an illusion. Just like these dharmas that arise, for this reason, dharmas are neither with self-nature nor without self-nature. This meaning was truly proclaimed by the Perfectly Enlightened One (Buddha). It should be known that all dharmas are without attachment and without obstruction. This is the true teaching in the Mahayana. Understanding in this way, the Bodhicitta (mind of enlightenment) is originally equal. All Tathagatas (Buddhas) of the ten directions and three times, because they truly know this principle, give rise to skillful means (upaya) and proclaim all profound Dharma teachings, using names and concepts according to what is appropriate. Therefore, they each proclaim and indicate the arising of all dharmas, saying that such and such dharmas are the Four Noble Truths (Chatvari Arya Satyani), and such and such dharmas are the Yogacara (Mind-Only) teachings. Although something is said, it is always true. All those dharmas are entirely like illusions. Because they are like illusions, they cannot be sought, cannot be spied upon, cannot be known, have no indication, and cannot be contained. If one departs from these, one will know the truth of the Dharma. Because one knows the truth, the Bodhicitta quickly attains liberation. If the Bodhicitta is liberated in this way, then the Buddhas are also liberated, sentient beings are also liberated, Samsara (cycle of birth and death) is also liberated, Nirvana is also liberated, and the Dharmadhatu (realm of Dharma) is also liberated. Therefore, the Buddha and sentient beings are both equal, and Samsara and Nirvana are also equal. If one truly understands this meaning in this way, the Buddha said that this is the Bodhi (enlightenment) of all Buddhas, and that all actions and deeds can be accomplished. This meaning that is spoken is the ultimate truth (Paramartha); apart from this, there is no other ultimate truth. This ultimate truth encompasses all dharmas; it is an inconceivable true speech and conduct, beyond existence and non-existence.
非智非愚。非少非多。無相無性。無所照達。智不可知。識不可識。不即自性不離自性。無取無舍離取捨相。從如實智之所出生。隨所出生。隨所言說。無取相無攝藏。非心所思。不可知故。非眼所見。不可見故。何以故。心無自性故。由心無自性即一切法無自無他。以無自他二種差別。即一切法自性相應。無生無滅。無集無散。非智非愚。無有少法。有所表示。有所照達。當知彼彼菩提種子。而彼彼相為表了故。若能于彼彼相觀無我者。菩提種子亦無所生。諸菩薩摩訶薩自性真實。以善方便出現世間。起大悲心示有所證。而諸菩薩自性真實無生無滅。當知識法遠離疑惑。無有少法而可生起。我我所空。而無有相顯了表示。識相光明而無自性。然光明性彼性自常。是故我相性者無有光明。無光明中雲何可說有光明相。如諸光明而能破暗。然暗與明不近不合。不近故明何能破。不合故暗何所破。若明暗相遠又俱無所得。是故當知。明能破暗不即不離。不可於中定實分別。暗雖有破無能破法。彼能破法無別份量。何以故。破名無住故。由此應知。彼一切法因緣和合而有所生。以緣生故如幻而成。如幻法中彼癡暗等亦非煩惱。但為智障而不了故離識分別。亦非光明有所生起。是二實性俱無分別。此中見邊而實無得。
【現代漢語翻譯】 現代漢語譯本： 非智也非愚昧。非少也非多。無形相也無自性。沒有什麼可以照亮通達。智慧無法認知。意識無法識別。不即是自性也不脫離自性。沒有獲取也沒有捨棄，遠離獲取和捨棄的表象。從如實的智慧中產生。隨著所產生的，隨著所言說的，沒有獲取的表象也沒有攝取的隱藏。不是心所能思量的，因為不可知。不是眼睛所能看見的，因為不可見。為什麼呢？因為心沒有自性。由於心沒有自性，那麼一切法也就沒有自身和他人的區別。因為沒有自身和他人的兩種差別，那麼一切法的自性也就相應了。沒有產生也沒有消滅。沒有聚集也沒有消散。非智也非愚昧。沒有絲毫的法可以用來表示，可以用來照亮通達。應當知道那些菩提的種子，而那些表象是爲了顯現的緣故。如果能夠在那些表象中觀察到無我，那麼菩提的種子也就無所生。諸位菩薩摩訶薩的自性是真實的，以善巧方便出現在世間。生起大悲心，示現有所證悟。然而諸位菩薩的自性是真實不生不滅的。應當知道識法遠離疑惑。沒有絲毫的法可以生起。我以及我所擁有的都是空性的，而沒有表象可以顯現表示。意識的表象是光明的，卻沒有自性。然而光明的本性，那個本性是永恒不變的。因此，我的表象的本性是沒有光明的。在沒有光明之中，怎麼能說有光明的表象呢？如同諸光明能夠破除黑暗。然而黑暗與光明不接近也不結合。因為不接近，光明怎麼能破除黑暗？因為不結合，黑暗又有什麼可以被破除？如果光明和黑暗相距遙遠，又都無法獲得。因此應當知道，光明能夠破除黑暗，但不即不離。不能在其中確定真實地分別。黑暗雖然被破除，卻沒有能破除的法。那個能破除的法沒有別的份量。為什麼呢？因為破除的名稱是無住的緣故。由此應當知道，那一切法都是因緣和合而產生的。因為因緣所生，所以如同幻象一樣。如同幻象的法中，那些癡暗等也不是煩惱。只是因為是智慧的障礙而不能明瞭，脫離了意識的分別。光明也沒有什麼生起。這二者的實性都沒有分別。在此處見到邊際，而實際上沒有獲得。
【English Translation】 English version: Neither wisdom nor foolishness. Neither few nor many. Without form and without nature. Nothing is illuminated or penetrated. Wisdom cannot be known. Consciousness cannot be recognized. Neither identical to self-nature nor separate from self-nature. Without taking and without abandoning, away from the appearance of taking and abandoning. Born from true wisdom. According to what is born, according to what is spoken, without the appearance of taking and without the concealment of grasping. Not what the mind can think, because it is unknowable. Not what the eye can see, because it is invisible. Why? Because the mind has no self-nature. Because the mind has no self-nature, then all dharmas have no distinction of self and other. Because there is no distinction of self and other, then the self-nature of all dharmas is corresponding. Without birth and without death. Without gathering and without scattering. Neither wisdom nor foolishness. There is not the slightest dharma that can be used to indicate or illuminate. One should know those seeds of Bodhi (enlightenment), and those appearances are for the sake of manifestation. If one can observe no-self in those appearances, then the seeds of Bodhi will also not arise. The self-nature of all Bodhisattva Mahasattvas (great beings) is real, appearing in the world with skillful means. Arousing great compassion, showing that they have attained something. However, the self-nature of all Bodhisattvas is truly without birth and without death. One should know that consciousness-dharma is far from doubt. There is not the slightest dharma that can arise. 'I' and 'mine' are empty, and there is no appearance that can be manifested or indicated. The appearance of consciousness is bright, but it has no self-nature. However, the nature of brightness, that nature is eternally constant. Therefore, the nature of the appearance of 'I' has no brightness. In the absence of brightness, how can one say there is an appearance of brightness? Like all lights that can break through darkness. However, darkness and light are neither close nor combined. Because they are not close, how can light break through darkness? Because they are not combined, what can darkness be broken through? If light and darkness are far apart, and both cannot be obtained. Therefore, one should know that light can break through darkness, but it is neither identical nor separate. One cannot definitely and truly distinguish within it. Although darkness is broken through, there is no dharma that can break through. That dharma that can break through has no separate measure. Why? Because the name of breaking through is without abiding. From this, one should know that all dharmas arise from the combination of causes and conditions. Because they are born from conditions, they are like illusions. Like in the dharma of illusions, those delusions and darkness are also not afflictions. They are only obstacles to wisdom and cannot be understood, separated from the discrimination of consciousness. Light also has nothing arising. The true nature of these two has no distinction. Here, one sees the edge, but in reality, nothing is obtained.
複次當知。觸作意受想思欲勝解念定慧。如是等心所有法。比比皆是菩提之相。而彼一一自性清凈。若或有法非菩提相者而於自體理不相應。當如虛空自性清凈。而彼智性亦然清凈。若知我相實無所有。即彼識心亦復無生。若識無生者彼一切法當云何有。是故應知。諸法皆從真實所生。諸法因緣和合即生。雖生無實而無所有。諸法如幻。識心如幻。緣亦如幻。由如是故識從緣生。當知智性亦復如幻。無所分別無所了知。諸法自相非智所知。但有言說皆不相應。此中若能離諸分別。若生若滅皆悉遠離。緣生如幻。所生亦如幻。云何如幻中而實有生。當知識心彼如幻故智亦如幻。智如幻故所知亦如幻。智與所知俱如幻故生法亦然。生法如幻故諸法亦然。如人見彼幻所作象。如其所生即有三事。世間諸行亦復如是。如其所生。亦有三事。若於此心有所見者。即有言說及所作事。若了無心即無所思。無心無思。法雲何有。若有我相及有我所可說有見。無我我所當云何見。彼菩提相亦云何證。此無我相如是應知。一切幻法而無所有。如幻所現說名為有。有性無性彼自性性。此性無著一切處現。若法是有即不應無。此有亦復現前無體。若法是無即不應有。此無亦復現前有實。是故無生亦無攝藏。由此應知。若法言有不如是有。若不
【現代漢語翻譯】 現代漢語譯本： 再者應當知道，觸（sparśa，感覺）、作意（manasikāra，注意）、受（vedanā，感受）、想（saṃjñā，知覺）、思（cetanā，意志）、欲（chanda，意欲）、勝解（adhimokṣa，確信）、念（smṛti，記憶）、定（samādhi，禪定）、慧（prajñā，智慧）等等這些心所法（caitta，心理活動），它們各自都是菩提（bodhi，覺悟）的表相。而它們每一個的自性都是清凈的。如果有什麼法不是菩提的表相，那麼它在自體之理上就是不相應的。應當像虛空一樣，自性清凈，而那智性（jñāna，智慧的本性）也是如此清凈。如果知道我相（ātma-saṃjñā，對自我的執著）實際上什麼都沒有，那麼那個識心（vijñāna，意識）也就沒有生起。如果識沒有生起，那麼一切法又怎麼會有呢？所以應當知道，諸法都是從真實（tathatā，真如）所生。諸法因緣和合就產生，雖然產生卻沒有實體，什麼也沒有。諸法如幻象，識心如幻象，因緣也如幻象。因為這樣，識從因緣而生。應當知道智性也如幻象，沒有什麼分別，沒有什麼了知。諸法的自相不是智所能知的，只有言說，都不相應。這裡如果能夠遠離各種分別，生和滅都完全遠離。因緣生起如幻象，所生起的也如幻象，怎麼能在幻象中真實地有生起呢？應當知道識心如幻象，所以智也如幻象。智如幻象，所以所知也如幻象。智與所知都如幻象，生法（jāti-dharma，生滅之法）也是這樣。生法如幻象，所以諸法也是這樣。就像人看到幻術所變出的象，在其生起時就有三種現象。世間諸行也是這樣，在其生起時，也有三種現象。如果對這個心有所見，就會有言說和所作之事。如果了達沒有心，就沒有所思。沒有心，沒有思，法又怎麼會有呢？如果有我相和我的所有，就可以說有見。沒有我和我的所有，又怎麼能見呢？那菩提的表相又怎麼能證得呢？這無我相（anātma-saṃjñā，對無我的認知）應當這樣理解，一切幻法什麼也沒有。如幻象所顯現，說名為有。有性無性，那是自性之性。此性沒有執著，在一切處顯現。如果法是有，就不應該沒有。這個有也只是現前沒有實體。如果法是無，就不應該有。這個無也只是現前有實。所以沒有生起，也沒有攝藏。由此應當知道，如果說法是有，不如說沒有。 若不
【English Translation】 English version: Furthermore, it should be known that contact (sparśa), attention (manasikāra), feeling (vedanā), perception (saṃjñā), volition (cetanā), desire (chanda), conviction (adhimokṣa), mindfulness (smṛti), concentration (samādhi), wisdom (prajñā), and so on, these mental factors (caitta), each of them is an aspect of enlightenment (bodhi). And each of their natures is pure. If there is any dharma that is not an aspect of enlightenment, then it is not in accordance with the principle of its own nature. It should be like space, whose nature is pure, and that wisdom-nature (jñāna) is also pure. If one knows that the self-image (ātma-saṃjñā) is actually nothing, then that consciousness-mind (vijñāna) will also not arise. If consciousness does not arise, then how can all dharmas exist? Therefore, it should be known that all dharmas arise from reality (tathatā). When the causes and conditions of dharmas come together, they arise, but although they arise, they have no substance and are nothing. Dharmas are like illusions, the consciousness-mind is like an illusion, and conditions are also like illusions. Because of this, consciousness arises from conditions. It should be known that the wisdom-nature is also like an illusion, without any discrimination, without any knowing. The self-nature of dharmas is not knowable by wisdom, but only by words, which are all inconsistent. If one can be free from all discriminations here, then both arising and ceasing are completely abandoned. The arising of conditions is like an illusion, and what arises is also like an illusion. How can there be real arising in an illusion? It should be known that the consciousness-mind is like an illusion, so wisdom is also like an illusion. Because wisdom is like an illusion, what is known is also like an illusion. Because wisdom and what is known are both like illusions, the dharma of arising (jāti-dharma) is also like that. Because the dharma of arising is like an illusion, so all dharmas are also like that. Just as a person sees an elephant created by illusion, there are three phenomena when it arises. The actions of the world are also like this; there are also three phenomena when they arise. If one sees something in this mind, there will be speech and actions. If one understands that there is no mind, there will be no thought. Without mind and without thought, how can dharmas exist? If there is a self-image and what belongs to the self, it can be said that there is seeing. Without self and what belongs to the self, how can one see? How can that aspect of enlightenment be realized? This non-self image (anātma-saṃjñā) should be understood in this way: all illusory dharmas are nothing. What appears as an illusion is said to be existent. Existence and non-existence, that is the nature of self-nature. This nature has no attachment and appears everywhere. If a dharma exists, it should not be non-existent. This existence also has no substance in the present. If a dharma is non-existent, it should not exist. This non-existence also has reality in the present. Therefore, there is no arising and no gathering. From this, it should be known that if it is said that a dharma exists, it is not as if it exists. If not
如是有即應是無。此中言有又不可定記。法界自性應如是說。若諸色法是實有體于第一義然無所有。是故此中諸所作事。皆從幻化分別起故。若法有性若法無性。本自如是。若非有性若非無性亦復如是。有性無性自性相應。性與無性非心分別。若有說言諸法是一一無自性。若有說言諸法是異異無自性。一切法中無自性性說不可得。所有諸佛隨三世轉。普令世間一切眾生盡得解脫。而諸佛界無增長因。彼彼亦復無增長性。真實性中諸佛常有。當知一切法四種分別。所謂若有若無是二非二。世間如幻心亦如幻。云何無說而有所說。一切法空離諸所著。空亦不離彼真如性。是中不應戲論分別。以是義故諸法無性。應如是說。當知諸佛正等正覺。非性非無性。性與無性皆離著故。此即非空亦非不空。空有中間亦無所立。是故一切法無生無性。以無生無性故隨諸有相處處表示。然其執相義無所得。無實取性。是即真實。諸法無生亦復無滅。彼一切法皆同一相。此中如是同一相故。即一切法無染無凈。若言諸法有生有滅。當知皆從煩惱種子虛妄生起。若說諸法為無生者。彼說名為斷見增語。若說諸法為無滅者。彼說名為常見增語。是故應知諸法離言。不可說生不可說滅。一切法中若生若滅。實無少法而有所得。若能離彼二種增語。
即一切法非斷非常。有性無性性自真實。此中無有少法是所得相。無有一事而實可轉。諸法雖生而無所有。是中亦復無實境界。智如虛空離諸有相。智與虛空皆悉平等。當知一切差別分別為煩惱網礙清凈性。真如無相離諸所緣。自性清凈有大光明。是故當知。諸佛世尊本真如性。是為佛寶。以清凈因示清凈法。開生正解自性任持。是為法寶。指真實道自體相應。是為僧寶。如是三寶皆無為相。非蘊等法。無所集無所有。無有相無分別。是故諸佛世尊住勝義諦。從如實道如實而來。故名如來。如實了知無我等法。是故現諸色相及功德法。從初發心修諸勝行得不退轉。乃至最後一生補處成等正覺。此所因者。從無垢真如現諸佛身。此所現身是方便生。宣說諸法然無說相。何以故。無性無所有故。識心清凈。是識即有諸所作事亦如是現。雖現無取而亦無說。以勝義諦不可取不可說故。即此無取及無說。性體自真實亦不可說。以不可說即無分別。無分別性是勝義諦。于勝義諦中隨事分別所有所有諸法聲。如是如是諸法說彼彼諸法無說相。諸法法性皆平等。諸法無我亦無自性。有性無性彼彼自性離有離無。而不可取亦不可說。此中如是若有若無。語義甚深離相而說。諸法無證相。此名正等覺。諸法離說相。是名真實說。無生亦無
【現代漢語翻譯】 現代漢語譯本 即一切法既不是斷滅，也不是恒常。其自性是有還是無，其真實性自在。這裡面沒有任何少許的法是可以被獲得的表相，也沒有任何一件事是可以真正被轉變的。諸法雖然生起，但實際上什麼也沒有。其中也沒有真實的境界。智慧如同虛空，遠離各種存在的表相。智慧與虛空完全平等。應當知道，一切差別分別都是煩惱之網，障礙了清凈的自性。真如沒有表相，遠離一切所緣。自性清凈，具有廣大的光明。因此應當知道，諸佛世尊的根本是真如自性，這就是佛寶（Buddha-ratna）。 以清凈的因緣，開示清凈的法，開啟眾生正確的理解，自性自然保持，這就是法寶（Dharma-ratna）。 指引真實的道路，自體相應，這就是僧寶（Sangha-ratna）。像這樣，佛、法、僧三寶都沒有作為的表相，不是五蘊等法，沒有聚集，沒有所有，沒有表相，沒有分別。因此，諸佛世尊安住于勝義諦（paramārtha-satya），從如實的道路如實而來，所以名為如來（Tathāgata）。 如實了知無我等法，因此顯現各種色相及功德法。從最初發心，修習各種殊勝的修行，得到不退轉，乃至最後一生補處，成就正等正覺。這其中的原因，是從無垢的真如顯現諸佛的身。這所顯現的身是方便而生，宣說諸法，然而沒有宣說的表相。為什麼呢？因為沒有自性，沒有所有。識心清凈，這個識所作的事情也這樣顯現。雖然顯現，但不執取，也沒有說。因為勝義諦不可執取，不可說。即此不執取及不可說，其自性真實，也不可說。因為不可說就是沒有分別。沒有分別的自性就是勝義諦。在勝義諦中，隨著事物分別，所有所有諸法的聲音，像這樣像這樣諸法說，那些那些諸法沒有說的表相。諸法的法性都平等，諸法無我，也沒有自性。有自性還是沒有自性，那些那些自性，遠離有和無，而不可執取，也不可說。這裡面像這樣，若有若無，語義非常深奧，遠離表相而說。諸法沒有證得的表相，這名為正等覺（samyak-saṃbuddha）。諸法遠離說的表相，這名為真實說。沒有生也沒有滅。
【English Translation】 English version That is, all dharmas are neither annihilation nor eternal. Whether their nature is existent or nonexistent, their reality is self-existent. There is not the slightest dharma here that can be obtained as an appearance, nor is there anything that can be truly transformed. Although dharmas arise, in reality there is nothing. There is also no real realm within them. Wisdom is like space, free from all appearances of existence. Wisdom and space are completely equal. It should be known that all distinctions and discriminations are the net of afflictions, obstructing the pure nature. Suchness (tathatā) has no appearance, free from all objects of cognition. Its self-nature is pure, possessing great light. Therefore, it should be known that the fundamental nature of all Buddhas, World-Honored Ones, is suchness, and this is the Buddha-jewel (Buddha-ratna). With pure causes and conditions, it reveals the pure Dharma, opening up correct understanding in beings, and the self-nature naturally maintains itself. This is the Dharma-jewel (Dharma-ratna). It points to the true path, with self-nature corresponding, and this is the Sangha-jewel (Sangha-ratna). Like this, the Three Jewels (Triratna) – Buddha, Dharma, and Sangha – have no aspect of being conditioned, are not the aggregates (skandhas) and other dharmas, have no accumulation, have nothing, have no appearance, and have no discrimination. Therefore, the Buddhas, World-Honored Ones, abide in the ultimate truth (paramārtha-satya), coming from the path of reality as it is, and are therefore named Thus-Gone Ones (Tathāgata). Knowing the non-self and other dharmas as they truly are, they therefore manifest various forms and meritorious dharmas. From the initial arising of the mind, they cultivate various supreme practices, attaining non-retrogression, and even in their last life as a Bodhisattva destined to become a Buddha, they achieve complete and perfect enlightenment (samyak-saṃbuddha). The reason for this is that the bodies of all Buddhas manifest from the stainless suchness. These manifested bodies arise through skillful means, proclaiming the dharmas, yet without the appearance of proclaiming. Why? Because they have no self-nature and nothing. The mind of consciousness is pure, and the actions of this consciousness also manifest in this way. Although they manifest, there is no grasping and no speaking. Because the ultimate truth is ungraspable and unspeakable. This very non-grasping and unspeakable nature is self-existent and real, and also unspeakable. Because the unspeakable is without discrimination. The nature without discrimination is the ultimate truth. In the ultimate truth, following the discrimination of things, all the sounds of all dharmas, like this, like this, the dharmas speak, those, those dharmas have no appearance of speaking. The dharma-nature of all dharmas is equal, all dharmas are without self and also without self-nature. Whether there is self-nature or no self-nature, those, those self-natures are apart from existence and non-existence, and are ungraspable and unspeakable. Here, like this, whether there is or there is not, the meaning is very profound, spoken apart from appearances. The dharmas have no appearance of attainment. This is called complete and perfect enlightenment (samyak-saṃbuddha). The dharmas are apart from the appearance of speaking. This is called true speaking. There is no birth and no death.
滅。諸法甚深義。各各諸境界。無我而無轉。外法不可轉。外法不可取。施戒等諸法雖說而無相。是故於一切法無所取相。即無所著。此中亦復無別作用。設有所作事亦說名為空。作用空故無實行相。無實行相中法無增無減。若於諸法虛妄分別。當知彼心執相中轉。起彼心故。是愚癡者著煩惱性彼非解脫。若不起彼虛妄分別。諸所作事皆悉寂靜。彼能如實而得解脫。無分別故心性常寂。是故諸法從緣而生。雖有所生說名為空。當觀自法而無有相。正等正覺作如是說。當知諸法無集無散無自無他。無有小法取相可得。如初亦如后初后相應。而彼真如性光明照。若能照達彼真如性。諸法緣生現而無礙。如幻所生亦如是說。此所宣說大乘出生。當知一切法若生若滅。非尋伺道而能知故。何以故。諸語義邊無所著故。彼真實性不可知故。是故現前無所取著。智者如實離諸言說。彼分別心說名為網。離分別故即得解脫。彼解脫心如空平等。如是所說是甚深法。若於此中如實信解。是大智者。彼信解心與三界等。是心清凈離諸塵垢。復能遠離一切染著。即于諸法無取無舍。一切執著愚癡皆悉遠離。彼能獲得十種自在。彼于自法覺了實性。無自性中亦無所住。于諸法中如實信解。如所信解如實而住。譬如虛空周遍無缺。彼一切法圓滿
出生亦復如是。是法平等普遍一切。是中無法若來若去。無來去故諸法現前。知是義者通達佛教。一切生法悉無所著。異此亦復無別有法。此是大乘諸法要道。最上甚深如實而轉。識心凈故一切無著。與一切法理不相違。是故當知。一切執心盡處有法。彼法甚深非智所觀。非所了知。有無二處俱不可立。以是義故。諸佛菩提無能證者。無所證處。菩提法中無所安立。若能如實證自佛者。與一切法而自相應。諸法無因亦無所作。諸愚癡者思惟分別。若執無因又復不能集諸福事。起染著心感惡趣報。是故智者。於此甚深微妙法中。如實信解尊重恭敬。即得無量最上福聚。是名真實修大乘者。是故若人覺了此道。是如實道。是無著道。最上最勝。而能發生清凈信者。諸佛稱讚。有諸無智邪見外道。不能捨彼諸執著心。此甚深法不應為說。若為說者理不相應。
我所稱讚最上法 初中后善理相應 總攝最上真實句 甚深微妙不思議 集諸功德量無邊 普施一切眾生界
集諸法寶最上義論卷下
【現代漢語翻譯】 現代漢語譯本： 出生也是如此。這種法是平等且普遍適用於一切的。其中沒有法的來或去。因為沒有來去，所以諸法顯現於眼前。明白這個道理的人，就通達了佛教。對於一切生法都沒有執著。除此之外也沒有其他的法。這是大乘諸法的要道，最上且甚深，如實地運轉。因為識心清凈，所以對一切都沒有執著，與一切法的道理不相違背。因此應當知道，一切執著心止息的地方才有法。那個法非常深奧，不是一般的智慧所能觀察到的，也不是能夠完全瞭解的。有和無這兩種觀點都不能成立。因為這個緣故，諸佛的菩提是沒有人能夠證得的，也沒有可以證得的處所。在菩提法中沒有什麼可以安立的。如果能夠如實地證得自佛，就能與一切法自然相應。諸法沒有原因，也沒有造作者。那些愚癡的人才會思惟分別。如果執著于沒有原因，又不能積聚各種福德之事，生起染著之心，就會感得惡趣的果報。所以有智慧的人，對於這種甚深微妙的法，如實地信解、尊重、恭敬，就能得到無量最上的福德聚集。這才是真正修習大乘的人。因此，如果有人覺悟了這條道路，這就是如實的道路，是沒有執著的道路，是最上最殊勝的。如果能夠生起清凈的信心，諸佛都會稱讚。有一些沒有智慧、邪見的外道，不能捨棄他們那些執著的心，這種甚深的法不應該為他們宣說。如果為他們宣說，道理上是不相應的。
我所稱讚最上的法， 開始、中間、結尾都善妙且與真理相應。 總攝最上真實的語句， 甚深微妙不可思議。 積聚各種功德，數量無邊， 普遍施予一切眾生界。
集諸法寶最上義論卷下
【English Translation】 English version: Birth is also like this. This Dharma (law, teaching) is equal and universally applicable to all. Within it, there is no Dharma that comes or goes. Because there is no coming or going, all Dharmas appear before us. One who understands this meaning comprehends the Buddha's teachings. There is no attachment to any arising Dharma. Apart from this, there is no other Dharma. This is the essential path of the Mahayana (Great Vehicle) Dharmas, the most supreme and profound, turning in accordance with reality. Because the mind of consciousness is pure, there is no attachment to anything, and it does not contradict the principles of all Dharmas. Therefore, it should be known that where all clinging minds cease, there is Dharma. That Dharma is very profound, not observable by ordinary wisdom, nor fully knowable. The two positions of existence and non-existence cannot both be established. Because of this meaning, no one can attain the Bodhi (enlightenment) of all Buddhas, and there is no place to be attained. Within the Bodhi Dharma, there is nothing to establish. If one can truly realize one's own Buddha-nature, one will naturally correspond with all Dharmas. All Dharmas have no cause and no creator. Those who are foolish think and discriminate. If one clings to the idea of no cause, one will not be able to accumulate meritorious deeds, and arising with defiled minds, one will experience the retribution of evil realms. Therefore, wise people, with regard to this profound and subtle Dharma, truly believe, understand, respect, and revere it, and will obtain immeasurable supreme accumulations of merit. This is called truly practicing the Mahayana. Therefore, if a person awakens to this path, this is the path of reality, the path of non-attachment, the most supreme and excellent. If one can generate pure faith, all Buddhas will praise them. There are some ignorant, heretical outsiders who cannot relinquish their clinging minds. This profound Dharma should not be spoken to them. If it is spoken to them, it will not be in accordance with the truth.
The supreme Dharma that I praise, Is good in the beginning, middle, and end, and corresponds with the truth. It encompasses the most supreme and true words, Profound, subtle, and inconceivable. It accumulates all kinds of merits, immeasurable in quantity, Universally bestowing them upon all realms of sentient beings.
Collected Dharma Treasures, Treatise on the Supreme Meaning, Volume Two