佛說仁王般若波羅蜜經 1.46

1.46

「無相第一義，無自無他作，
因緣本自有，無自無他作。
法性本無性，第一義空如，
諸有本有法，三假集假有。
無無諦實無，寂滅第一空，
諸法因緣有，有無義如是。
有無本自二，譬若牛二角，
照解見無二，二諦常不即。
解心見不二，求二不可得，
非謂二諦一，非二何可得。
於解常自一，於諦常自二，
通達此無二，真入第一義。
世諦幻化起，譬如虛空華，
如影三手無，因緣故誑有。
幻化見幻化，眾生名幻諦，
幻師見幻法，諦實則皆無，
名為諸佛觀，菩薩觀亦然。

"The markless ultimate truth
Is made neither by self nor by other;
Causes and conditions are fundamentally intrinsically existent,
Made neither by self nor by other.
In dharmatā there is fundamentally no nature;
The emptiness of ultimate truth is as it is.
All existents are fundamentally existent dharmas,
Conventionally existent through the gathering of the three designations.
The absence of non-existence is truly non-existent,
The serene cessation of the ultimate emptiness;
All dharmas exist through causes and conditions:
The meaning of existence and non-existence is like this.
Existence and non-existence are fundamentally two,
Just like the two horns of an ox;
Illuminating understanding sees them as non-dual,
Yet the two truths are never identical.
The understanding mind sees non-duality,
Yet seeking duality is unattainable;
This does not mean the two truths are one,
For how could a non-duality be grasped?
In understanding it is always fundamentally one,
In the truths they are always fundamentally two;
Penetrating this non-duality
Is truly entering the ultimate truth.
Conventional truth arises through illusion and transformation,
Just like flowers in empty space;
Like a shadow without three hands,
Deceptively existing due to causes and conditions.
Illusions seeing illusions:
Sentient beings are called the illusory truth.
When the illusionist sees illusory dharmas,
In truth they are entirely non-existent;
This is called the contemplation of all buddhas,
And the contemplation of bodhisattvas is likewise."