As with before any help with improving this translation is very appreciated.

Fourth Translation:

http://blog.sina.com.cn/s/blog_5b4d23f60102e7t9.html

了了灵知亦不是
"The Clear Knowing of Spirit/Intelligent Awareness is Also Not It"
(2013-06-23 13:44:43)



关注自身,体会自身,持续直视生命本体的修行人,常常会相遇一种广大、清净、好像不动的“了了灵知”的状态。有人以为,这就是“佛性”,是“佛”,是“本来面目”。此亦不是,莫错认了定盘星。

1. Practitioners that are paying close attention to oneself, experiencing oneself, continuously and directly looking into life's fundamental substance, will often encounter a kind of vast, pure/undefiled, seemingly unmoving state of "clear knowing of spirit/intelligent awareness". And there are those who think that just this is "Buddha-Nature", "Buddha", "The Original Face". This is actually not so, do not have a mistaken idea.




此广大、清净、好像不动的“了了灵知”状态,是一种无垢的意识状态。它亦有生灭,是生灭法。君不见,当人死亡,当人昏迷,当人夜晚深度睡眠无梦时,此“了了灵知”的状态,居于何处?没有了耶!是故而知,了了灵知亦是生灭法,不是非常非无常的佛性、本来面目。

2. This vast, peaceful, seemingly unmoving state of "clear knowing of spirit/intelligent awareness", is a kind of undefiled state of mental consciousness. It still has arising and cessation, it is still a dharma of arising and cessation. If you do not see this, when a person dies, or faints, or undergoes the deep dreamless sleep during the night, where is this "clear knowing of spirit/intelligent awareness" residing at? No more (?)! From this we know, the "clear knowing of spirit/intelligent awareness" is also arising and ceasing dharmas, it is not the not permanent and not impermanent Buddha-Nature/original face.




此广大、清净、似乎不动的“了了灵知”的状态,又称光相身,又称身外身。它亦是一种“相”,与我们的色身相一样,同等是相。一个不比另一个更高明,也不更高级。若攀缘它为我身,腊月三十到来时(指临终),看你依附于谁?

3. This vast, peaceful, seemingly unmoving state of "clear knowing of spirit/intelligent awareness", is also called "the luminous-form body", and also called "the body apart from the body". It is still a form of "appearance", similar to the appearance of our form/physical body, it is similarly an appearance. One isn't superior to the other, nor is one of a higher class. If we "seize upon conditions" and treat it is as my Self, when the thirtieth of the twelfth lunar month comes (meaning the time of death), we'll see who will you adhere to?




若认“了了灵知”的清净状态为我、为我本来面目,是另一种我执,是我相的另一变相。如舍色身,又认光身为我、我的,此如捉舍,则如黑瞎子掰棒子,舍一又取一;又如大黄狗叼骨头,舍驴骨取鹿骨。总不能闲却手,总不能空却口。总不是干净无事人也,不能真解脱。

4. If we think that the pure state of "clear knowing of spirit/intelligent awareness" is the Self, is the Original Face, that would be another kind of self-grasping, it is an image of self in another form. It is like dropping the physical body yet treating the luminous body as Self, Mine, in such a case of dropping and grasping, it is like a blind man picking maize, dropping one yet picking another; it is also like a big yellow dog biting on a bone, dropping the jawbone of a donkey and picking up a bone of a deer. Always unable to rest and withdraw the hands, always unable to empty one's mouth. One is always not a man that is clean and free of things (to do), unable to be truly liberated.




此“了了灵知”的状态,只可应用,不可攀缘,更不可立为我或我所。住此境界,可享此一份清凉,但不可死守它,固守它。若死守固守,又找了一个拴马桩、系驴橛,又进了一种黑山窟、黑漆桶。提着个什么,守着个什么,总不得自由,属造作,是有为法。

5. This state of "clear knowing of spirit/intelligent awareness", can only be made use of, but should not be "seized upon" (grasped at), and even more one should never establish it as Self or Mine. Abiding in such a state could allow us to enjoy a sense of refreshment but we should never stubbornly guard it. If we stubbornly guard it, we are finding another post for tying horses, or a donkey peg (is this right?), again entering into a kind of cave of a black mountain, a bucket of black lacquer. No matter what we are carrying, no matter what we are guarding after, one will always never obtain freedom, it belongs to contrived actions, it is all action/conditioned dharmas.




悟后保任,不是保它;悟,也不是悟它。它只是悟的“副产品”,自然而然的遇见。保任,只是保个不起能所,起也不执著。保任是保持一种生命流畅无阻的状态,不是守个什么。若是守个什么东西,那不是保任,是找拴马桩,找一个金笼子银笼子水晶笼子等别样的笼子。

6. Protecting/keeping after realization, is not protecting/keeping it: it is also not to realize it. It is only a "by-product" of realization, it is naturally encountered. Protecting/keeping, is simply keeping the non-arising of subject and object, even if it has arisen one also does not grasp at it. Protecting/keeping is to sustain a kind of state in which life flows smoothly without obstructions, it is not about protecting/keeping a something. If we protect/keep a something, that is not protecting/keeping, that is finding a post for tying horse, finding a golden cage or silver cage or crystal cage or other similar kinds of cages.




了了灵知只是生命的一种用,就像你行、住、坐、卧一样的用。不要贵此贱彼,不要重此轻彼,不要神话它、圣化它,那样是向妄想的深山行,不是向真理的国度来。了了灵知现前,只是如实而知,不捉不守,不制不止,如实知用;对待它就像对待自己的色身一样。

7. "The Clear Knowing of Spirit/Intelligent Awareness" is only a kind of use/function of life, just like the uses/functions of walking, standing, sitting and lying down. We should not overvalue that which is inexpensive, we should not over-weigh that which is light, we should not mythologize it, nor sanctify it, that would be walking into the deep mountains of fantasies/deluded thoughts, and not coming to the country of truth. When the clear knowing of spirit/intelligent awareness manifests, we simply know it as it is, but do not hold nor protect/keep, nor do we restrict nor prevent, simply know and use it as it is; treating it should be similar to treating our own physical body.




朗月当空照,犹是阶下汉。了了灵知时,莫强生知见。见中立能所,生死又一翻。根尘相对时,明相亦是幻。是幻皆应离,不应生贪念。昭昭灵光相,不是佛本面。佛有千张脸,张张活又鲜。举语问君子,哪张是佛面?佛面在何处?谁知谁曾见?能见法身时,了了在目前。

8. The bright moon shines in the sky, that is still the man below rank (not yet entering the gate). The clear knowing of spirit/intelligent awareness, should never lead to the stubborn arising of views. Establishing subject and object in the midst of seeing, birth and death comes yet another round. When the root (sense faculty) and dust (sense object) meet, clear appearances are also illusions. All that are illusions should be left, we should not give rise to thoughts of craving. The appearance of bright and clear spirit/intelligence is not the Buddha's original face. Buddha has ten thousand faces, each face is fresh and alive. Speaking up to ask the noble man, which face is the Buddha's face? Where is the Buddha's face? Who knows and who has seen it before? When you are able to see the Dharmakaya, it is clearly right in front.

Third translation by the one thought traveler. Again if you know Chinese and can help out with or improve this translation, please post a comment or contact me, it will be much appreciated!

http://blog.sina.com.cn/s/blog_5b4d23f60102e2vr.html


观自在的三个阶段 (The Three Stages of Observing/Contemplating Freedom)
(2012-07-31 08:44:30)

涉入修行,从一个凡夫到一位观自在菩萨,大约经历三步路: Embarking on cultivation, from being an ordinary person to becoming a Bodhisattva that observes/contemplates freedom (another name for Avalokitesvara Bodhisattva), there are roughly three steps to undergo:

一、观“自在”。 观“所”期。

1. Observe "freedom". Period of observing "object".

读这三个字时,重点落在“自在”二字上,“自在”是所观的对象。凡夫修行,开始观察身心及其动作,行住坐卧,所行无碍……这是最粗浅层次的“观自在”。

When reading these three words, the emphasis lies on the word "freedom", "freedom" is the object of observation. When an ordinary person practices, and begins to observe the actions of mind and body, walking-standing-sitting-lying down, whatever is performed is without obstructions... this is the coarsest level of "observing/contemplating freedom".

此时的“观”是动词,自在是“宾语”,动宾结构。此时之观,重点落在所观的对象,即心所,一切法“尘”之上!

At this point in time, "observing" is a verb, "freedom" is an object, it is a verb-object structure. At this stage of observing, the emphasis lies in the object of observation, the object of mind, the "dusts" of all dharmas!

此个阶段的修习,是“背觉合尘”阶段,练习所生成的主要效果是专注、清静。属修定的范围。
这种观还属于凡夫位的观。

This stage of practice is the stage of "turning one's back on Awareness and uniting with the dust", the main results that come from such cultivation is concentration and tranquility. It belongs to the arena of cultivating samadhi.

This kind of observing still belongs to the observing of ordinary beings.

二、“观”自在。观“能”期。

2. "Observing" freedom. Period of observing "Subject"

读这三个字时,重点落在“观”字上。此阶段的重点,在于所观的主体。

When reading these three words, the emphasis lies in the word "Observing". At this stage the emphasis lies in the Subject of observation.

这是又进化一层的观自在,由开始观心所,移行到开始观察心上来,即那变化中的不变者。

This is "observing freedom" being evolved to another level, from the "observing the objects of mind" at the beginning, proceeding into beginning to observe the Mind itself, that is the changeless Subject in the midst of changes.

此时,“观”字的词性,开始由动词化为名词,“观”是主语,“自在”是宾语,主宾结构。这一阶段的观行重点,在心的觉性上,即对尘而生的心镜上。

At this point, the word class of "Observing" , begins to be transformed from a verb into a noun, "Observing" is a Subject, "freedom" is an object, it is of a subject-object structure. At this stage the emphasis in contemplation lies in the Mind's Awareness-nature, that Mind's mirror which manifests when encountering dusts.

这个阶段的观,是“背尘合觉”阶段,即修行人常说的“返闻闻自性”、“观观”、“见见”、“闻闻”、“觉觉”等。此期开始涉入修慧。

At this stage of Observing, it is the stage of "turning one's back on dust to unite with Awareness", or what practitioners often call "turning the perceiving around to perceive Self-Nature", "Observing the Observing", "Seeing the Seeing", "Hearing the Hearing", Awareness of Awareness", etc. From this phase onwards one begins to embark on practicing Wisdom.

这种观属于菩萨位的观。

This kind of Observing belongs to the observing of the Bodhisattva seat.

三、观自在。离能所期。Observing freedom. Period of departing from subject-object.

此时的观,不在二元里缠缚了,离开了能与所。没有观者,没有所观,纯一心光。心如明镜,得大圆镜智。

The observing of this point in time does not fall into the binds of dualism, it departs from Subject and Object. There is no Observer, there is no object of observation, there is purely a single mind's luminosity. Mind is like a clear mirror, attaining to the wisdom of the perfect great mirror wisdom.

此时的“观自在”三个字,是“观——独自存在”、“唯‘观’存在”的意思。此时的语句,不再是主宾或动宾结构,它仅是一个陈述句,不含有“动作”。

At this point the words "observing freedom" means "observation - alone exists", "only 'observation' exists". At this point the sentence is no longer of a verb-object nor subject-object structure, it is purely a declarative sentence/statement, and does not contain any "action".

这是离“能、所”期,入“无为法”期,成“大菩萨”期,受“寂灭乐”期,做“无事闲人”期,了悟“诸法无自性”期。

This is the period of leaving "subject, object", entering into the "dharma of non-action"/"unconditioned dharma", the period of becoming the "Great Bodhisattva", enjoying the "bliss of quiescent cessation", the period of becoming the "free man without anything to do", the period of realizing "all dharmas are without self-nature".

此时深知“一切法体本空,一切法相唯识”,直观经验到“诸法空相”。心经二百六十字的陈述,正是在这样的“观自在”下所见到的。
这是涉过彼岸的佛观。

At this point one deeply understands, "the nature of all dharmas are originally empty, all appearances of dharmas are purely [the fabrications of] consciousness", directly experiencing "all dharmas are empty appearances". The state of the 260 words of Heart Sutra, is precisely seen in this kind of "contemplating/observing freedom". This is the Observing of Buddha that has crossed over to the other shore.

上述三观,对一些人是有次第的,对一些人没有次第。进化层次低的修行者只能观到他所进化之时和之前的事物,进化程度高的修行者能同时观和观到一切境界。

The above-mentioned three kinds of observing are gradual to some people and non-gradual to some people. Those practitioners at a lower state of evolution can only observe up to whatever is within and prior to his present state of evolution, whereas those practitioners at a higher level of evolution can simultaneously observe all states.
2nd translation. As with my first translation, help in correcting is very much appreciated!

观呼吸 (Contemplating/observing breathing)
(2012-08-02 11:00:07)
智者坐在那里观呼吸,
他不说“我在呼吸”、“我在呼吸”……
那样是在强化一个虚幻的、不存在的“我”!
也不符合事实真相。
The Wise One sits there contemplating/observing breathing,
He does not say "I am breathing", "I am breathing"....
That would be solidifying a delusional, non-existent "self"!
And it does not match with the truth of things.
“呼——吸”、“呼——吸”……
他观察到,其中没有呼吸的人、也没有被呼吸的人。
呼吸在进行,就像天地起落的风;
就像风来回在一片枊叶之旁。
"Breathe in ------- Breathe out", "Breathe in ------- Breathe out"...
He notices that, in it there is no person who is breathing, and there is no person who is being-breathed.
Breathing is on-going, like the wind rising and falling in the sky and earth (world).
It is just like wind going back and forth at the side of a willow leaf.
在呼吸之中,
没有一个独立的造作者,也不存在一个承受造作的人。
是胸,是肺,是骨,是髓,是血,是肉,
是心、是念……,是诸缘造成了呼吸!
In the midst of breathing,
There is no independent doer, there does not exist a person who is the feeler of action.
It is the chest, it is the lungs, it is the bones, it is the marrow, it is the blood, it is the flesh,
it is the mind, it is the thought...., it is various conditions that is causing breathing!
当他长吸气,他了了分明他在长吸气,
但他不认为是他在吸气,
是他在吸气的诸缘中,又加入了一个“我作长吸气”的念,
于是长吸气发生。
When he is breathing in long, he clearly comprehends that he is breathing in long,
but he does not reckon that it is he who is breathing in,
Rather it is that within the various conditions of his breathing in, one imputes another layer of thought "I am doing the breathing in long"
Therefore breathing-in long happens.
当他长呼气,他了了分明他在长呼气,
但他不认为是他在呼气,
是他在呼气的诸缘中,又加入了一个“我作长呼气”的念,
于是长呼气发生。
When he is breathing out long, he clearly comprehends that he is breathing out long,
But he does not reckon that it is he who is breathing out,
Rather it is that within the various conditions of his breathing out, he imputed another layer of thought "I am doing the breathing out long"
Therefore breathing-out long happens.
当他短吸气,他了了分明他在短吸气,
但他不认为是他在吸气,
是他在吸气的诸缘中,又加入了一个“我作短吸气”的念,
于是短吸气发生。
When he is breathing in short, he clearly comprehends that he is breathing in short,
But he does not reckon that it is he who is breathing in,
Rather it is that within the various conditions of his breathing in, he imputed another layer of thought "I am doing the breathing in short"
Therefore breathing-in short happens.
当他短呼气,他了了分明他在短呼气,
但他不认为是他在呼气,
是他在呼气的诸缘中,又加入了一个“我作短呼气”的念,
于是短呼气发生。
When he is breathing out short, he clearly comprehends that he is breathing out short,
But he does not reckon that it is he who is breathing out,
Rather it is that within the various conditions of his breathing out, he imputed another layer of thought "I am doing the breathing out short"
Therefore breathing-out short happens.
深观呼吸者,归依风界;
深观呼吸者,了见诸法无我!
深观呼吸者,看见了因缘法;
因看见了因缘法,他看见了如来!
Deeply contemplating the breather, returning and relying/taking refuge in the element of wind/air;
Deeply contemplating the breather, seeing with insight that all dharmas are without self!
Deeply contemplating the breather, seeing the dharma of dependent origination;
Because of seeing the dharma of dependent origination, he sees the Thus Come One [Buddha]!
如观呼吸一样,
智者观想“受、想、行、识”——
于诸受中,智人不见造作者,不见承受者;
于“想、行、识”中,也是这样。
Just like contemplating/observing the breathing,
The Wise One contemplates "feelings, perception, volition and consciousness" ----
And within all feelings, The Wise One does not conceive of a doer, does not conceive of a feeler;
And within "perception, volition and consciousness", it is also likewise.
观呼吸,可以入法界;
智者深观一切法,皆能通达诸法实相,见证如来!
呼吸是个入口,
一切色、受、想、行、识,皆是入口。
By contemplating/observing breathing, it is possible to enter the Dharmadhatu;
The Wise One deeply contemplates/observes all dharmas, thereby could understand the reality of all dharmas, and witness the Thus Come One [Buddha]!
Breathing is an entry-point,
All forms, feelings, perceptions, volition, and consciousness are all entry points.
智者坐在那里观呼吸,
他观见虚空藏菩萨,观见风神,
观见三世一切如来,
呼——吸、呼——吸,他就像天地。
The Wise One sits there contemplating/observing breathing,
He perceives the Ākāśagarbha bodhisattva (bodhisattva of boundless space treasury), perceives the god of the wind,
perceives all the Thus Come Ones [Buddhas] of the three times,
Breathe in --------- Breathe out. Breathe in --------- Breathe out. He is just like heaven and earth.”

This is my attempt at translating an article from http://blog.sina.com.cn/s/blog_5b4d23f60102dyuk.html by "One Thought Traveler". But before that let me translate something by him in 2011 explaining the meaning of "One Thought Traveler".

一念行者,One Thought Traveler,
一个走在路上、站在街上或坐在椅子里的人。A person who is walking on the road, standing on the streets or sitting on a chair.
以心为田,Taking mind as the field,
以字为籽,Taking words as seeds,
以书当种,Taking books as seeds,
春耕夏锄,spring ploughing and summer weeding,
心灵老农。an old farmer of mind and spirit.
没有过去,也没有未来,There is no past, and also no future,
仅有当下一个不停变幻着的念头。there is purely this present thought that is ceaselessly fluctuating.
身份:一念; Identity: one thought
名字:一念; Name: one thought
全部的所有:一念。The entirety of everything: one thought.
一念行者,一念觉行。One thought traveler, one thought awareness action.
一念何物?谁是行者?What is one thought? Who is the traveler?

一念,心上过客。One thought, a passerby of mind.
心中只有念头,Within mind there is only one thought,
一念即是行者,That one thought is the traveler,
行者即是一念。That traveler is just that one thought.
念头为心行者,Thought is mind's traveler,
除此一念,Apart from one thought,
别无它物,There is nothing else,
别无人,There is no other person,
别无行者。There is no other traveler,
一念在行,One thought is traveling,
不停不驻,Without stopping nor staying,
本就行者,it already is the traveler,
故名一念行者。Therefore it is called one thought traveler.






The following is the first article expressing insight of anatta as far as I can trace. If you know Chinese and can help correct and improve this translation, please inform me. Thank you!

自性之论 The Doctrine of Self-Nature
(2012-02-01 09:32:26)


诸菩萨摩诃萨,
不要因为我说自性就以为有自性,
并且以为自性是实有。
自性无性!


All Bodhisattva Mahasattvas,

Do not think that there is a self-nature just because I said "self-nature",
And thereby think that self-nature is truly existing.
Self-nature is without nature!



一切法无自性,
一切我无自性,
一切心无自性。


All dharmas are without self-nature,
All selves are without self-nature,
All minds are without self-nature.


诸有情众生,
常常将觉性视为我之自性,
并非如此;
觉性无性!


All sentient beings,
often deem awareness-nature as one's self-nature,
(but) it is actually not so;

awareness-nature is without nature!


诸有情之心,以觉性为依托;
若无觉性,即无众生之心。
诸有情之觉性,以十二有为相为依托,
若无十二有为相即无觉性。


All sentient [beings'] minds, are supported by awareness-nature;

if there is no awareness-nature, there will not be sentient being's mind.
All sentient being's awareness-nature are supported by the appearance of twelve sense bases,
If there are no appearances of twelve sense bases, there is no awareness-nature.


诸众生之心坐落在觉性上,
犹如你坐在蒲垫上;
诸众生之觉性坐落在十二有为相上,

犹如你坐在床铺上。

All sentient beings' minds are situated/located at awareness-nature,
just like you're sitting on a cushion,
all sentient beings' awareness is situated/located at the twelve sense bases' appearances,
just as if you're sitting on a bed.

 
诸众生十二有为相坐落在六根上,
若无六根,即无觉心;
若无觉心,即无觉性;
若无觉性,即无自性! 


All sentient beings' twelve conditioned sense bases' appearances are situated/located at the six sense faculties,
if there are no six sense faculties, there is no awareness-mind;
if there is no awareness-mind, there is no awareness-nature;
if there is no awareness-nature, there is no self-nature!


在眼的见性,以明与暗为依托而存在;
在耳的闻性,以动与静为依托而存在;
在鼻的嗅性,以通与塞为依托而存在;
在舌的尝性,以甜苦与淡为依托而存在;
在身的觉性,以合与离为依托而存在;
在意的知性,以生与灭为依托而存在。


The seeing-nature dependent on the eyes, exists because of being supported by brightness and darkness,
the hearing-nature dependent on the ears, exists because of being supported by movement and stillness,
the smelling-nature dependent on the nose, exists because of being supported by penetration and obstruction,
the tasting-nature dependent on the tongue, exists because of being supported by sweetness, bitterness and blandness,
the sensing/awareness-nature dependent on the body, exists because of being supported by contact with and separation from (objects of touch)
the knowing-nature dependent on thought, exists because of being supported by arising and cessation.


倘若见性抽去明与暗相,见性在哪里?
倘若闻性抽去动与静相,闻性在哪里?
倘若嗅性抽去通与塞相,嗅性在哪里?
倘若尝性抽去甜苦与淡相,尝性在哪里?
倘 若觉性抽去离与合相,觉性在哪里?
倘若知性抽去生与灭相,知性在哪里?


If we remove brightness and darkness from seeing-nature, where is seeing-nature?
If we remove movement and stillness from hearing-nature, where is hearing-nature?
If we remove penetration and obstruction from smelling-nature, where is smelling-nature?
If we remove sweetness, bitterness and blandness from tasting-nature, where is tasting-nature?
If we remove contact with and separation from (objects of touch) from sensing/awareness-nature, where is sensing/awareness-nature?
If we remove arising and cessation from knowing-nature, where is knowing-nature?


明 相易逝,暗相难失,见性与暗相紧密相合故,
菩萨摩诃萨见见相不灭;以见相不灭故,以为见性是常;

以 见性是常故,菩萨摩诃萨以为见性有自性。
是则不然。


The appearance of brightness is easy to pass/transient, the appearance of darkness is difficult to lose, because seeing-nature and the appearance of darkness are closely-knitted,
Bodhisattva Mahasattvas seeing that seeing-appearances does not cease; take the non-ceasing of seeing-appearance to mean that the seeing-nature is permanent;
and because of this [conceived] permanency of seeing-nature, thereby Bodhisattva Mahasattvas think that seeing-nature has self-nature.
In actuality it is not so.

 
动 相易去,静相难除,闻性与静相紧密相合故,
菩萨摩诃萨见闻相不灭;以闻相不灭故,以为闻性是常;

以 闻性是常故,菩萨摩诃萨以为闻性有自性。
是则不然。


The appearance of movement is easy to pass, the appearance of stillness is difficult to be rid if, hearing-nature and the appearance of stillness are closely knitted, therefore
Bodhisattva Mahasattvas seeing that hearing-appearance is not ceasing; take the non-ceasing of hearing-appearance to mean that hearing-nature is permanent;
and because of this [conceived] permanency of hearing-nature, Bodhisattva Mahasattvas think that hearing-nature has self-nature.
In actuality it is otherwise.


以相类故,
菩萨摩诃萨以为嗅性有自性,
菩萨摩诃萨以为尝性有自性,
菩萨摩诃萨以为觉性有自性,
菩萨摩诃萨以为知性有自性。


Because of similar (reasons),
Bodhisattva Mahasattvas think that smelling-nature has self-nature.
Bodhisattva Mahasattvas think that tasting-nature has self-nature.
Bodhisattva Mahasattvas think that awareness/sensing-nature has self-nature.
Bodhisattva Mahasattvas think that knowing-nature has self-nature.

是则不然!
夜晚无所梦中,
一切法尘不再旋复,十二有为相不复显隐,
汝知觉性,居于何处?
自性无性,因缘显性!


In actuality it is otherwise!
When there are no dreams whatsoever in the night,
all dharma-dusts are no longer spinning, the twelve conditioned sense bases' appearances are no longer appearing nor disappearing,
Where is awareness-nature residing?

Self-nature is without nature, nature manifests according to causes and conditions!



六根自尘相难除故,
十二有为相流转故,
菩萨摩诃萨以为知性不灭,

以知不灭故以为自性是常,
以自性常故以为自性有性,
是则不然!
诸菩萨菩萨摩诃萨,
自性无性,缘起性故!


Because it is difficult to be rid of the dusts [sense objects] appearances of the six sense faculties,

and due to the flowing of the twelve conditioned sense bases' appearances,

Bodhisattva Mahasattvas thought that the kno
wing-nature is not-ceasing
because of this [conceived] permanency of knowing, [mistakenly] think that self-nature is eternal,

and based on the permanency of self-nature, think that self-nature has a nature.

In actuality it is otherwise!

All Bodhisattva Mahasattvas,

Self-nature is without nature, due to the nature of dependent origination!



(Thusness advised me to remove some later parts which he and I thought are confusing and lacks clarity.)