Chapter Three: The Eighteen Elements
第三章：十八界
The Eye Element
眼界
3.1“Lokadhara, regarding the elements, how are bodhisattva great beings learned in the eighteen elements? When bodhisattva great beings practice correct contemplation of the eighteen elements, they think, ‘The eye element cannot be observed to be the eye element. There is also no I or mine in the eye element. It is impermanent, insubstantial, and empty of inherent nature. Therefore, what is imputed as the characteristic of the eye element cannot be observed in the eye element. The eye element is untrue and totally nonexistent, for it is born from false thinking. The eye element lacks true characteristics, as the space element is the eye element. For instance, just as the space element lacks true characteristics and is not an entity, the eye element also lacks true characteristics and is not an entity. Why is this? [F.38.b] Because no real entity can be found in the eye element, the eye element does not exist in any location or direction. It does not exist internally, externally, or somewhere in-between. The eye element lacks true characteristics and is not an entity. Thus, no entity of the eye element can be apprehended, for it arises from many causes and conditions. The eye element is neither past, nor present, nor future, and there is no intrinsic nature of the eye to observe in the eye element. The eye element depends upon the ripening of the results of past actions and current conditions, whereupon the eye element is imputed. The eye element is a nonelement. No eye element can be observed in the eye element. The so-called eye element refers to the domain of consciousness. The eye element manifests when three factors come together: a clear eye faculty, an apparent form, and the involvement of the mind faculty. The eye element lacks anything that can be called a real eye element , and the wise understand the eye element to be the absence of the eye element.’ ”
3.1「持世，關於界，菩薩大士如何通達十八界呢？當菩薩大士正確思維十八界時，他們這樣思考：『眼界不可觀察為眼界。在眼界中也沒有我或我所有。它是無常的、無我的，並且沒有自性。因此，被稱為眼界特性的東西不可在眼界中觀察到。眼界是虛妄的，完全不存在，因為它產生於妄想。眼界缺乏真實相，虛空界就是眼界。例如，正如虛空界缺乏真實相且不是實體一樣，眼界也缺乏真實相且不是實體。為什麼呢？因為在眼界中找不到任何真實的實體，眼界不存在於任何位置或方向。它不存在於內、外或介於其間的某處。眼界缺乏真實相且不是實體。因此，眼界的實體無法被把握，因為它由許多因緣而生。眼界既不是過去，也不是現在，也不是未來，在眼界中無法觀察到眼的自性。眼界依賴於過去業的結果成熟和現在條件，於是眼界被建立。眼界是非界。眼界中無法觀察到眼界。所謂眼界是指識的領域。當三個因素聚合時眼界顯現：清淨的眼根、明顯的色，以及意根的參與。眼界中沒有任何可以稱為真實眼界的東西，智者理解眼界就是無眼界。』」
The Form Element
色界
3.2“Lokadhara, if bodhisattva great beings contemplate the discernment of the eye element in this manner, they will understand the form element to be a nonelement. Why is this? There is no element of form that can be observed in the form element, for the form element is uncompounded and uncreated. Because form is devoid of any true characteristics, it is called the form element . If form is insubstantial, lacking even concepts of it, what need is there to mention the so-called form element? Because the so-called form element is not an entity, the characteristic of form does not exist within form, outside of form, or somewhere in-between. Rather, it is imputed. Form appears due to the combination of a location where forms can appear, the presence of an uncorrupted eye faculty, [F.39.a] and the involvement of the mind consciousness. This is called the characteristic of form . It is similar to a reflection in a mirror. If the mirror is unblemished, the characteristic of form will appear in it. But form in fact has no true characteristics; the reflection of a form appears in the mirror even as there is no person there. Further, even if there is a mirror outside, the characteristic of form arises from within. Similarly, when an uncorrupted eye faculty is present in a location where forms are visible, much like the reflection in a mirror, the resulting apprehension can be labeled the characteristic of form . Form is devoid of elements, shapes, and true characteristics. These are the so-called characteristics of form. Because the characteristics of form are devoid of self, they are called the characteristics of form . Because they are perceived according to the individual in question, they are called the characteristics of form . Any person who understands the characteristics of form also understands the characteristics of the absence of form. If one understands the characteristics of form as an unborn element, one will also understand the characteristics of form to be an uncreated element. Why is this? The characteristics of form are neither past, nor present, nor future. The demonstrated lack of inherent characteristics, the demonstrated characteristic of falsity, and the demonstrated imputed characteristics are called the form element . In this way bodhisattvas discern the form element.”
3.2持世，若菩薩摩訶薩如此分別眼界，則能理解色界為非界。為什麼呢？因為在色界中找不到可以觀察到的色界，色界是無為且無創造的。由於色法沒有任何真實相，所以稱為色界。如果色法無我，甚至缺乏對它的念頭，那麼何必提及所謂的色界呢？因為所謂的色界不是實體，色的特性既不存在於色之內，也不存在於色之外，也不在其間。反而是被安立的。色的出現是由於三個因素的結合：色可以顯現的地點、具有不損壞的眼根，以及意識心的參與。這稱為色的特性。這就像鏡中的倒影。如果鏡子沒有瑕疵，色的特性就會在其中顯現。但色實際上沒有真實相；色的倒影在鏡中顯現，即使那裡沒有人。更進一步，即使鏡子在外面，色的特性也是從內部產生的。同樣地，當一個不損壞的眼根存在於色可見的地點時，就像鏡中的倒影一樣，所產生的所取能取可以被稱為色的特性。色沒有界、形狀和真實相。這些稱為所謂的色相。因為色相沒有自我，所以稱為色相。因為它們是根據相關個體而被感知的，所以稱為色相。任何理解色相的人也會理解無色相。如果一個人將色相理解為無生界，他也會將色相理解為無為界。為什麼呢？因為色相既不是過去，也不是現在，也不是未來。所顯示的無特性、所顯示的虛妄特性和所顯示的安立特性，稱為色界。菩薩就是以這種方式分別色界。
The Eye-Consciousness Element
眼識界
3.3“Bodhisattvas then discern the characteristics of the eye consciousness in the following manner: the eye consciousness has no eye consciousness, no eye-consciousness element, and no characteristic of being permanent. The eye-consciousness element has no entities or real phenomena. The eye-consciousness element is indemonstrable. [F.39.b] The eye-consciousness element cannot be gathered or separated, for it lacks a substantial basis. We call it the eye-consciousness element because it depends upon the causes and conditions of previous actions, concurrent conditions, and form. Childish ordinary beings call it the eye-consciousness element because they follow their mistaken minds. The noble ones, however, understand and realize it as a nonelement. Why is that? Because the eye-consciousness element is indefinite. They call it the eye-consciousness element because it is born from and depends upon conditions. The location of the domain of consciousness is the eye-consciousness element, because this consciousness lacks a definite nature. It is said to lack a definite characteristic because it is unborn, because it demonstrates falsehood, because it falsely imputes the characteristic of form, and because it demonstrates conditions.
3.3菩薩們於是這樣分別眼識的特性：眼識沒有眼識，沒有眼識界，沒有常住的特性。眼識界沒有實體或真實的法。眼識界是無法證明的。眼識界無法聚合或分離，因為它缺乏實質的依處。我們稱它為眼識界，因為它依賴於過去業的因緣、同時的條件和色。愚癡凡夫稱它為眼識界，因為他們跟隨自己的邪謬之心。然而聖者卻理解並證悟它是非界。為什麼這樣呢？因為眼識界是不確定的。他們稱它為眼識界，因為它由條件而生且依賴於條件。識的領域之處所就是眼識界，因為這個識缺乏確定的性質。據說它缺乏確定的特性，因為它是無生的，因為它顯示虛偽，因為它虛妄地假施設色的特性，以及因為它顯示條件。
3.4“The Thus-Gone One skillfully makes distinctions based upon beings’ understandings, and so he teaches such characteristics in order to destroy all characteristics of unity as well as difference. The eighteen elements are taught to demonstrate that consciousness lacks true characteristics, but the pure eye faculty still cognizes the characteristics of form; the eye-consciousness element is thus taught in order to integrate these two things, and in order to demonstrate the true nature of the eye consciousness. The eye-consciousness element is the locus of the visual experience. Even the eye-consciousness element, which is conscious of form, is described as a nonelement. Why is this? The wise do not observe the eye-consciousness element as the eye-consciousness element. Since the eye-consciousness element cannot be observed as the eye-consciousness element, [F.40.a] it cannot be found to be an entity. Why is this? The eye-consciousness element lacks true characteristics. The eye-consciousness element is nothing more than a mere imputation. The expression element is merely an expression that means non-appropriation . When there is something to be seen, the characteristic of the eye consciousness arises from the function of the eye consciousness and mind. This is called eye consciousness . Knowledge of conditional characteristics arises from the gathering of three things: the eye element, the form element, and the eye-consciousness element. Although they are devoid of the substance of an element, it is due to the categories of the eye element, the form element, and the eye-consciousness element that beings can enter the genuine path. Yet in this, there is not truly an eye element, a form element, or an eye-consciousness element. All the thus-gone ones skillfully explain how to understand, see, and discern characteristics. Those who understand and realize this teaching of characteristics will understand the three realms to be without elements. Why is this? Because the realms lack the characteristics of elements, and the elements cannot be observed as the characteristics of the realms. The ear element, sound element, and ear-consciousness element; the nose element, odor element, and nose-consciousness element; the tongue element, taste element, and tongue-consciousness element; and the body element, tactile element, and body-consciousness element should also be understood in this way.”
3.4「如來善於根據眾生的理解而作分別，因此他教導這些特性，以消除一切統一與差異的特性。教導十八界是為了顯示識缺乏真實相，但清淨的眼根仍然能認識色的特性；眼識界因此被教導，以整合這兩種事物，並展示眼識的真如。眼識界是視覺經驗的處所。即使眼識界是認識色的，它也被描述為非界。為什麼呢？智者不觀眼識界為眼識界。既然眼識界不能被觀為眼識界，它就不能被發現為實體。為什麼呢？眼識界缺乏真實相。眼識界不過是一個假施設。界這個表達詞只是一個表達，意思是無執取。當有可見之物時，眼識的特性由眼識與心的作用而產生。這被稱為眼識。對條件特性的般若由三種事物的和合而產生：眼界、色界與眼識界。雖然它們都缺乏界的本體，但正是由於眼界、色界與眼識界的範疇，眾生才能進入真實的道。然而在此，並無真實的眼界、色界或眼識界。所有如來都巧妙地解釋如何理解、看見與分別特性。那些理解與實現這個特性教導的人，將理解三界為無界。為什麼呢？因為三界缺乏界的特性，而界不能被觀為三界的特性。耳界、聲界與耳識界；鼻界、香界與鼻識界；舌界、味界與舌識界；身界、觸界與身識界也應該以這種方式來理解。」
The Mind Element
意界
3.5“Lokadhara, how do bodhisattva great beings discern the mind element? Bodhisattvas think, ‘The mind element lacks true characteristics because it has no substance whatsoever. [F.40.b] The mind element lacks an actual element and anything called a mind element . As for the so-called mind element, for example, once one has placed a seed into the earth, and it has been moistened by the water in the soil, warmed by the sun, and stimulated by the wind, a sprout will gradually grow. The sprout has not arisen from the seed, and the seed is not the same as the sprout. Once the sprout arises, the seed perishes. Yet, the seed is not other than the sprout, and the sprout is not other than the seed. Just as the seed does not exist within the sprout, so it is with the mind element. Because it produces mental actions, it indirectly represents the mind consciousness, just as the seed indirectly represents the sprout; thus it is designated the mind element . There is no mind aside from the mind element, but the mind element cannot be known as mind; it is designated mind element as a label. This so-called mind element does not exist within the mind, outside the mind, or somewhere in-between. But it is called mind element because it is produced out of the causes and conditions of previous actions, because it knows mental actions, because it cognizes what can be perceived, because it combines labels with characteristics, and because it arouses observations in the present moment. It is characterized by indeterminate mental activity and a combination of many causes and conditions. Because the mind element arises from a combination of many factors, it conforms to how beings cognize. Ultimately, there is no mind element . Why is this? Because it is devoid of substance. The mind element is unborn, because it is devoid of birth. The so-called mind element is a label that is applied on the relative level. On the ultimate level, there is no real mind element. It cannot be observed as past, present, or future. The wise understand the mind element to be devoid of an element.’ ”
3.5「持世，菩薩大士如何分別心界？菩薩這樣思考：『心界缺乏真實相，因為它根本沒有實體。心界沒有實際的界，也沒有稱為心界的東西。所謂的心界，比如說，當人把種子放入土裡，種子被土壤中的水濕潤，被太陽溫暖，被風吹動，一棵小芽就會逐漸長出來。小芽不是從種子產生的，種子也不是小芽。小芽長出來之後，種子就滅亡了。但是種子不不同於小芽，小芽也不不同於種子。就像種子不存在於小芽內一樣，心界也是如此。因為它產生心的作業，它間接代表心識，就像種子間接代表小芽一樣；因此它被稱為心界。除了心界之外沒有心，但心界不能被認知為心；它被標記為心界作為一個名稱。所謂的心界不存在於心內，不存在於心外，也不存在於兩者之間的某處。但它被稱為心界，因為它是由過去的因緣業而產生的，因為它認知心的作業，因為它識知能被感知的東西，因為它把名稱與特性結合起來，因為它在當下時刻引發觀察。它的特性是無記的心理活動和眾多因緣的組合。因為心界由許多因素結合而生，它符合眾生的認知方式。究竟而言，沒有心界。為什麼？因為它沒有實體。心界是無生的，因為它沒有生。所謂的心界是在相對層面上施加的標籤。在絕對層面上，沒有真實的心界。它不能被觀察為過去、現在或未來。智者理解心界是沒有界的。』』」
The Mental-Object Element
心界
3.6“In discerning and understanding the mental-object element, bodhisattvas understand the mental-object element to be a nonelement. Since a mental object lacks intrinsic nature, no intrinsic nature can be observed. [F.41.a] The mental-object element is an indeterminate element. Because the mental-object element cannot be observed as inherently existent, it also cannot be observed to be any definite thing. Still, the mental object element is described and taught in order to bring understanding to beings who see mistakenly and who are bound by falsity. The mental-object element is explained in order to establish ordinary beings with an understanding of the absence of elements. Why is this? The mental-object element has no mental-object element, for the so-called mental-object element arises from a gathering of many conditions. Phenomena that arise from a gathering of many conditions have no intrinsic nature. Because causes and conditions have no intrinsic nature, causes and conditions arise from a stream of mistaken perception that is itself a gathering of many factors. The Thus-Gone One thus teaches the mental-object element in order to ripen beings, using conventional language to illustrate the absence of elements. Even though the mental-object element does not exist internally, externally, or somewhere in-between, in order to cause beings to understand and see virtuous and nonvirtuous phenomena, he explains with recourse to the mental-object element the absence of all phenomenal characteristics. Since they ultimately have the characteristic of emptiness, the mental-object element is taught to ultimately be emptiness. Why is this? The mental-object element is totally nonexistent, because there are no actual marks of existence in the mental-object element. For instance, just as space has no true characteristics, but is still called space, the mental-object element likewise has no real marks. The mental-object element is taught in order to destroy the marks of mental objects, for the mental-object element is a nonelement. Why is this? The mental-object element does not exist in the past, present, or future. And yet, because of being formed in dependence on many conditions, the category of mental-object element is designated, in accordance with the mental-object element imputed by beings. The wise understand the mental-object element to be a nonelement, [F.41.b] for the mental-object element is not singular or multiple. The mental-object element does not have many marks of the mental-object element, nor does it have even a few. Through the skillful means of demonstrating elements, the mental-object element is described as an element . Those practitioners who understand and realize the mental-object element see and understand it to be a nonelement. There are no conceptual marks related to the mental-object element throughout the three realms. But because beings imagine there to be mental objects, due to a combination of many causes and conditions, the mental-object element is taught. The mental-object element is thus explained to show how mental objects are differentiated and have no definite characteristics.
3.6「菩薩在分別和理解法界時，理解法界是非界。由於法境無自性，故無自性可被觀察。法界是無記界。由於法界不能被觀察為本質上存在，它也不能被觀察為任何確定的東西。然而，法界之所以被描述和教導，是為了使那些見解顛倒並被虛偽所束縛的眾生獲得理解。法界之所以被解釋，是為了建立凡夫眾生對非界的理解。為什麼呢？法界無法界，因為所謂的法界乃由眾多條件的聚合而生。由眾多條件的聚合而生的法無自性。由於因緣無自性，因緣從本身就是眾多因素聚合而成的顛倒想之流而生。如來為了成熟眾生，以世俗言說來說明非界，從而教導法界。雖然法界不存在於內、外或其間，但為了使眾生理解和見到善法與不善法，他以法界來解釋一切法的相的無有。由於它們究竟上具有空性的特性，故法界被教導為究竟上是空。為什麼呢？法界完全無有，因為法界中無有實在的存在相。例如，正如虛空無真實相，但仍被稱為虛空，法界同樣無有實相。法界之所以被教導，是為了摧毀法境的相，因為法界是非界。為什麼呢？法界不存在於過去、現在或未來。然而，由於依止眾多條件而成立，法界的範疇被指定，符合眾生所妄計的法界。智者理解法界是非界，因為法界既非單數亦非複數。法界不具有眾多的法界相，也不具有少數的相。通過示現界的方便，法界被描述為界。那些理解和體悟法界的修行者見到和理解它是非界。在三界中，沒有與法界相關的概念相。但由於眾生想像有法境，由於眾多因緣和合，故法界被教導。法界如此被解釋，是為了顯示法境如何區分且無有確定的特性。」
3.7“The wise do not see mental objects as arising, because they see the mental-object element in terms of its marks. For them, the mental objects that arise are unborn. Why is this? It is because the mental-object element is devoid of marks. The wise understand and realize the characteristic of mental phenomena to be free of marks. Therefore, concerning the absence of conceptual marks with regard to the mental-object element, it is called the mental-object element because it lacks both marks and concepts. The mental-object element has no basis for dwelling, no dwelling, no basis for arising, and no basis for dependence. The mental-object element has no birth, because the mental-object element is primordially unborn. Why is this? Because the mental-object element is devoid of elements. Moreover, because the mental-object element is formed, it does not exist. Moreover, because it is not formed, not dispersed, not assembled, and not fixed, it is the mental-object element. Thus do bodhisattva great beings discern and understand the lack of an element to be the mental-object element.”
3.7「智者不見法起，因為他們以相來認識法界。對他們而言，所生起的法是無生的。為什麼呢？因為法界無相。智者理解並體證精神現象的特性是無相的。因此，關於法界無念的缺失，之所以稱為法界，是因為它既無相也無念。法界沒有住處的依據，沒有住處，沒有生起的依據，也沒有依靠的依據。法界沒有生，因為法界本無生。為什麼呢？因為法界無界。而且，因為法界是造作的，所以它不存在。而且，因為它既不造作、不散壞、不聚集，也不固定，它就是法界。菩薩大士就這樣去分別和理解無界就是法界。」
The Mind-Consciousness Element
心識界
3.8“Lokadhara, how do bodhisattva great beings discern the mind-consciousness element? Bodhisattva great beings think, ‘The mind-consciousness element is an unborn element; it is an unfixed element. [F.42.a] As the mind-consciousness element is devoid of substantial existence and actual qualities, the mind-consciousness element is used to demonstrate the characteristic of the absence of qualities. Why is this? The mind-consciousness element cannot be observed as the mind-consciousness element. The mind-consciousness element is called the mind-consciousness element because it is false, nonexistent, mistaken, and has mind as its forefront, whereby it perceives mental objects. It is called the mind-consciousness element because it conforms with childish ordinary beings.’
3.8「持世，菩薩大士如何分別心識界呢？菩薩大士這樣思考：『心識界是無生的界；是無固定的界。因為心識界遠離實有和實在的德性，所以利用心識界來顯示無德性的特性。為什麼這樣說呢？心識界無法被觀察為心識界。心識界之所以被稱為心識界，是因為它虛妄、無實、邪僻，而且以心為首位，從而認知心識對象。它被稱為心識界是因為它符合愚癡凡夫的認知。』」
3.9“Noble beings understand and realize the mind-consciousness element to be a nonelement; they understand and realize the mind-consciousness element to be false and nonexistent. However, since it demonstrates the phenomena of causes and conditions, and since it has mind as its forefront, and thus knows the coming together of many conditions, it is called the mind-consciousness element . Moreover, it is taught as such because it accords with beings’ perception. The wise understand the mind-consciousness element as a nonelement. It arises from the gathering of many causes and conditions as well as from imputation. When the elements are perceived to be devoid of marks, that is the ultimate, for elements have no characteristics on the ultimate level. The so-called mind-consciousness element is taught as a relative phenomenon in order to ripen beings, so that beings can understand the mind-consciousness element as a nonelement. Also, the so-called mind-consciousness element is taught so that the elements can be destroyed with just a few phenomena, and so that one can disengage from them. Why is this? Noble beings seek what cannot be perceived, for the mind-consciousness element does not exist within the mind-consciousness element, outside of the mind-consciousness element, or somewhere in-between.
3.9「聖者理解並體悟意識界是非界；理解並體悟意識界是虛妄、無有的。然而，因為它示現因緣的法，因為它以心為首，因而知曉眾多條件的聚合，所以稱為意識界。而且，它之所以這樣教導是因為它符合眾生的想法。智者將意識界理解為非界。它由眾多因緣的聚合以及假施設而生。當諸界被認知為無相時，那就是絕對層面，因為在究竟層面上，諸界沒有特性。所謂的意識界作為相對現象而被教導，目的是為了成熟眾生，使眾生能將意識界理解為非界。同樣，所謂的意識界被教導，是為了用少數幾個法來摧毀諸界，以便人們能從中解脫。為什麼呢？聖者尋求無法被認知的東西，因為意識界不存在於意識界之內，也不存在於意識界之外，更不存在於兩者之間。」
3.10“The wise realize the mind-consciousness element to be an unconjoined element. [F.42.b] They know that the mind consciousness does not perceive the mind element, and the mind element does not perceive the mind consciousness. They understand that it is born from a combination of many causes and conditions, which arise from mistaken perception; in other words, it arises from a combination of both causes and conditions, preceded by the mind. The mind-consciousness element is thus taught because it demonstrates to beings the marks of consciousness, which are attached to falsity and are born from imputation. The mind consciousness does not exist in the past, present, or future. The mind consciousness does not come from anywhere, go anywhere, or remain in any place. It has the characteristic of being primordially unborn. In the mind consciousness there is nothing with an inherent, fixed existence. Why is this? The mind-consciousness element has the mark of nonduality, which is to say, it is free of marks. That mark does not exist on account of dualistic marks; this indemonstrability is itself the mind-consciousness element. Once the wise realize and understand the mind-consciousness element in this way, they understand that the mind-consciousness element cannot be found in any phenomenon, object, or location; it is neither the same as nor different from any phenomenon.
3.10「智者將心識界認識為不相應界。心識不認識意界，意界不認識心識。他們理解心識界是由許多因緣組合而生，這些因緣源自顛倒想；換言之，它源自因緣的組合，以意為前導。心識界之所以這樣教導，是因為它向眾生展示識的相，這些相依附於虛偽並源自假施設。心識在過去、現在、未來中都不存在。心識不從任何地方來，也不往任何地方去，也不留在任何地方。它具有本無生的特性。在心識中沒有任何具有固有、確定存在的東西。為什麼這樣說？心識界具有非二性的相，也就是說它是無相的。那個相不因為二元的相而存在；這種不可示現性本身就是心識界。智者一旦以這種方式認識並理解心識界，他們就會理解心識界在任何法、任何對象或任何地點中都找不到；它既不同於任何法，也不異於任何法。」
3.11“The noble ones realize that the mind-consciousness element is unborn, does not come, does not go, and cannot be observed. Why is this? Because on the ultimate level, the mind-consciousness element cannot be observed; it is imperceptible and indemonstrable. Because the wise do not observe the mind-consciousness element to have a function, they understand the mind-consciousness element to be uncreated. Because the mind-consciousness element lacks the mark of birth, [F.43.a] they understand and realize it to be unborn. Lokadhara, this is how bodhisattva great beings discern and understand the mind-consciousness element.”
3.11「聖者體悟意識界是無生的，不來不去，不可觀察。為什麼呢？因為在究竟層面，意識界不可觀察；它不可感知，不可示現。因為智者不觀察意識界具有作用，他們理解意識界是無為的。因為意識界缺乏生的特性，他們體悟並證知它是無生的。持世，這就是菩薩大士分別與理解意識界的方式。」
The Three Realms
三界
3.12“When bodhisattvas contemplate the three realms, they discern and understand the desire realm, the form realm, and the formless realm to be unborn and nonexistent. How do they contemplate them? They think as follows: ‘There is no desire realm in the desire realm. There is no form realm in the form realm. There is no formless realm in the formless realm. However, by using realms to demonstrate those phenomena that are devoid of a realm, the desire realm is shown to those who prefer to enter the desire realm, the form realm is shown to those who prefer to enter the form realm, and the formless realm is shown to those who prefer to enter the formless realm. The absence of realms is indicated and articulated by using realms. The wise understand the desire realm, the form realm, and the formless realm to be utterly nonexistent realms. The wise do not observe the desire realm, the form realm, or the formless realm. By understanding that the three realms are devoid of inherent existence and fixed qualities, but arise from many causes and conditions, the wise thus understand the three realms to be nonrealms. There are no realms, but the three realms manifest due to falsity and mistaken perception. Why is this? Since the wise do not observe the three realms, the three realms cannot be observed or described as belonging to the past, present, or future. The noble ones understand the three realms to be false, nonexistent, devoid of intrinsic nature, free of all phenomena, and arisen from mistaken perception. The Thus-Gone One distinguishes between and explains them in order to disrupt the mistaken perception of many beings [F.43.b] and enable them to see and understand the three realms. The teaching on the existence of the three realms, moreover, describes the three realms so that beings can understand the meaning of nonrealm; for in truth, they are not actual realms. The wise understand and realize the three realms to be nonrealms.’
3.12「菩薩觀察三界時，分別理解欲界、色界和無色界是無生的、不存在的。他們如何觀察呢？他們如此思考：『欲界中沒有欲界。色界中沒有色界。無色界中沒有無色界。然而，通過使用界來說明那些沒有界的法，欲界被顯示給那些偏好進入欲界的人，色界被顯示給那些偏好進入色界的人，無色界被顯示給那些偏好進入無色界的人。無界被用界來指示和表述。智者理解欲界、色界和無色界是完全不存在的界。智者不觀察欲界、色界或無色界。通過理解三界沒有自性和固定的德性，但由許多因緣而生，智者因此理解三界是非界。沒有界，但三界因虛偽和顛倒想而顯現。為什麼呢？因為智者不觀察三界，三界不能被觀察或描述為屬於過去、現在或未來。聖者理解三界是虛妄的、不存在的、沒有自性的、離一切法的，並由顛倒想而生。如來為了破除許多眾生的顛倒想，並使他們看到和理解三界而區分和說明三界。關於三界存在的教法，而且說明三界使眾生能夠理解無界的意義；因為實際上，它們不是真實的界。智者理解和證悟三界是非界。』」
3.13“Lokadhara, when bodhisattva great beings contemplate in this way, they understand others’ elements and their own elements to be the element of space, for they understand them to be the nonexistent mental-object element, the element of nonexistence, and the unborn element. Why is this? Their own elements and others’ elements are not different or distinct from the element of space. All such elements emerge from space, but since they are born from many conditions, they are known as elements , as there is no fixed characteristic of elements among them. Why is this? It is because space has no definitive element. Given that all characteristics are included in the element of space, this is the meaning of the absence of realms. Just as space has no elements, phenomena too are ultimately without marks and have the characteristic of nonexistence. All elements are free from elements. Since there is no element in an element, elements do not exist internally, externally, or somewhere in-between. There is no element within an element. That absence is not included among characteristics and does not depend on an element. All elements are devoid of a locus. All elements are unborn. The wise do not observe elements arising, ceasing, or abiding in the elements. All elements are unborn, unarisen, nonabiding, and primordially unobservable. The wise do not become attached to elements, which are mere labels. They do not become attached to, grasp at, or conceptualize them. [F.44.a] Therefore, the wise see and understand all elements to be unborn elements. Since all elements are unborn, they are unceasing; thus, on the ultimate level, no element can be observed. Relatively, mental-object elements are distinguished and discussed, but on the ultimate level there is nothing at all that can be described as an element . Thus do the wise understand and realize the definitive meaning of all elements.
3.13「持世，當菩薩摩訶薩這樣觀察時，他們理解他人的界和自己的界就是虛空界，因為他們理解它們是不存在的法界、不存在界和無生界。為什麼呢？自己的界和他人的界與虛空界沒有差別或區別。所有這樣的界都從虛空中出現，但由於它們生自眾多的因緣，所以被稱為界，因為其中沒有界的固定特性。為什麼呢？因為虛空沒有決定的界。既然所有的相都包含在虛空界中，這就是無界的含義。就如虛空沒有界一樣，法在究竟層面上也是無相的，具有不存在的特性。所有的界都遠離界。因為界中沒有界，所以界不存在於內、外或中間某處。界中沒有界。那個不存在不被包含在相中，也不依賴於界。所有的界都沒有處所。所有的界都是無生的。智者不觀察界在界中生起、滅盡或安住。所有的界都是無生的、無起的、無住的、本來不可見的。智者不執著於界，它們只是名稱而已。他們不執著、不抓取、不概念化它們。因此，智者見到並理解所有的界都是無生的界。既然所有的界都是無生的，它們就是不滅的；因此在究竟層面上，沒有任何界可以被觀察到。在相對層面上，法界被區分和討論，但在究竟層面上根本沒有任何東西可以被描述為界。智者就這樣理解和證悟所有界的了義。」
3.14“Lokadhara, thus do bodhisattva great beings contemplate, analyze, and understand the eighteen elements, the three realms, others’ elements, their own elements, and the element of space. When bodhisattvas thus understand and realize them, they do not observe or view elements. They understand all their terminology and have confidence in an understanding of all elements as nonelements. Understanding the differentiation into elements and differentiating them on the relative level enables them to understand how all elements appear on the ultimate level. Understanding the application of the nonexistence of the elements, and thus teaching beings the elements, enables them to ground beings in the application of the elements. Even though, on the relative level, they use words and speech to teach beings about phenomena being devoid of elements, they do not teach that elements have dualistic marks. Even though all elements are nondual, they use skillful means to show that the elements are dependently originated. Even though on the relative level they use words and speech to ripen beings, they teach the ultimate to beings. Even though they are learned with regard to the distinct features of the elements, they trust and understand that all elements are nonexistent. Why is this? Lokadhara, on the ultimate level, the Thus-Gone One does not observe elements or any qualities of elements.
3.14「持世，菩薩摩訶薩就這樣觀察、分析、理解十八界、三界、他人的界、自己的界和虛空界。菩薩這樣理解、証悟時，他們不觀察、不執取界。他們理解所有的名詞術語，並對所有界都是非界有信心。在相對層面上理解界的區分並進行區分，使他們能夠理解所有界在絕對層面上如何顯現。理解界不存在的應用，並由此教導眾生界，使他們能夠將眾生安立在界的應用上。雖然在相對層面上，他們用言語和語言教導眾生法是沒有界的，但他們不教導界具有二元的相。雖然所有的界都是無二的，他們用方便來表明界是緣起的。雖然在相對層面上他們用言語和語言來成熟眾生，他們卻向眾生教導究竟義。雖然他們對界的不同特性有學問，他們卻相信、理解所有界都是不存在的。這是為什麼呢？持世，在究竟層面上，如來不觀察界或任何界的德性。」
3.15“Lokadhara, I fully awakened to unsurpassed and perfect buddhahood without rejecting or disrupting any elements. [F.44.b] Why is this? On the ultimate level, there are no elements. There are no elements, or any actuality, in any elements. All elements are the same as space; so since all elements are included in space, all elements are characterized as being unborn. The Thus-Gone One understands all the elements in this manner. Lokadhara, the Thus-Gone One did not speak of any elements or even the power of phenomena. Why is this? As no phenomenon whatsoever exists, he should not speak of nonexistent elements. Nonetheless, Lokadhara, although the Thus-Gone One has indeed spoken of nonexistent elements, in truth, there are no elements to speak of.
3.15「持世，我圓滿證得無上正等正覺，而並未捨棄或破壞任何法界。為什麼呢？在絕對層面上，沒有法界。在任何法界中都沒有法界，也沒有任何真實性。所有法界與虛空相同；因為所有法界都包含在虛空中，所以所有法界的特性都是無生的。如來以這種方式理解所有的法界。持世，如來沒有說過任何法界，甚至沒有說過法的力量。為什麼呢？既然沒有任何法存在，他就不應該說不存在的法界。然而，持世，雖然如來確實說過不存在的法界，但在究竟層面上，根本沒有法界可言。」
3.16“Lokadhara, this is called skill in discerning the elements . Bodhisattva great beings are skilled in discerning the elements, understand all elements to be mere labels, understand them as mere relative elements, understand the ultimate element, understand the ascertainment of the elements, understand the relative truth, are skilled in discerning the elements, understand what their particular qualities are, understand the gathering of elements, understand the engagement with the elements, understand the engagement with the elements of truth, are skilled in the distinctions of the elements, understand all elements to be nonelements, understand all elements to be equivalent to the element of space, do not make distinctions among the elements, do not observe distinctions among elements, and do not express any such distinctions. They become skilled in teaching beings about the destruction of the elements. Lokadhara, a skilled magician can show beings various illusions, enabling them to experience various illusory entities. However, a relative or friend might tell them, ‘This is an illusion; these entities are magically created. This illusion is not real. [F.45.a] It only appears to beings as a mistaken perception.’ In that case, any wise person would understand them to be illusions.
3.16「持世，這就稱為善於分別法界。菩薩大士善於分別法界，了解一切法都是名言、了解它們是相對的法，了解究竟的法，了解法的確定，了解相對的真實，善於分別法界，了解它們各自的德性，了解法的聚集，了解對法的從事，了解對真實之法的從事，善於分別法的區別，了解一切法都是非界，了解一切法都等同於虛空界，不在法中作分別，不觀察法中的區別，也不表達任何這樣的區別。他們善於為眾生教導法的滅除。持世，一位善於幻術的幻師能為眾生顯現各種幻化，使他們體驗各種幻化的實體。然而，一位親戚或朋友可能會告訴他們：『這是幻化；這些實體是用幻術創造的。這幻化不是真實的。它只是對眾生顯現為邪倒想。』在那種情況下，任何智者都會了解它們是幻化。」
3.17“Lokadhara, the nature of the world is like an illusion. If bodhisattvas understand illusory phenomena, they understand the world’s illusory nature. The ways of the world are like an illusion, and through the power of magic, the world magically appears to beings. If someone clings to the world as truly real, bodhisattvas show them that the world is false and illusory. Once the wise who have profound intelligence and sharp faculties are shown just a facet of this, they understand all phenomena to be emptiness, illusory, unreal, and insubstantial; they understand that all phenomena deceive childish ordinary beings, and that they depend upon false conditions.
3.17「持世，世界的本質如同幻化。菩薩若能理解幻化的法，就能理解世界的幻化本質。世間的現象如同幻化，通過幻術的力量，世界向眾生幻現。若有人執著世界為真實，菩薩就會向他們顯示世界是虛妄和幻化的。智者若具足深遠的智慧和銳利的根器，只要被點撥其中一個方面，他們就能領悟所有的法都是空、幻化、不真實和無我的；他們理解所有的法都是在欺騙愚癡凡夫，而且它們依靠虛妄的條件而存在。」
3.18“Therefore, Lokadhara, bodhisattva great beings who wish to understand the function of the elements should exert themselves in such extremely profound, indescribable, and unobservable discourses as these, which teach the understanding and knowledge of all elements, describe all elements to be beyond words and beyond formation, teach the means and insight related to all elements, teach how the elements are dependently originated, and, moreover, express the true reality of all phenomena. Such bodhisattvas should exert themselves, namely, in all the statements of the profound discourses that teach worldliness and transcendence, the conditioned and unconditioned, what it is to be fettered and not fettered, the aim of practice, and the meaning of the relative and the ultimate, along with discourses on the definitive meaning, discourses on the inferred meaning, and the liberating discourses on dependent origination.”
3.18「因此，持世，想要理解諸法作用的菩薩摩訶薩，應當精進修習這樣極其甚深、難以言說、不可見的教法。這些教法教導對一切諸法的理解和般若，說明一切諸法超越言語和造作，教導與一切諸法相關的方便和智慧，教導諸法如何緣起而生，並表述一切現象的真實。這樣的菩薩應當精進修習，即修習所有甚深教中的陳述，這些教法講述世法和出世法、有為和無為、繫縛和不繫縛、修行的目標、相對和絕對的含義，以及了義的經，不了義的經，以及關於緣起的解脫教。」
3.19This was chapter three: “The Eighteen Elements.” [B3]
3.19（結尾）