Ven Hui Lu:
大悟之人不见法。他没有任何东西，因为法法本空，法法不相到。也不见身。为什么？四大本空，五阴本来就没有“我”。所以，什么叫做照见五蕴皆空？色即是空，受想行识即是空。为什么讲色即是空？色即是空，空就是佛性，色就是佛性的展现。所以，真正的悟道的人，他的心性流露在一切缘起法里面，即于生灭，即得不生不灭的无为法，也没有所谓有为跟无为，刹那即见永恒，永恒就是刹那，平等不二。
因此我们要了解：不见法，也不见身。身，地水火风所构成的，四大本来就空，五蕴——色受想行识，本来就是不可得。一切法，智者了知一切法，本来就无我。这无我里面，当下就是佛性。所以，佛法讲否定的时候，凡所有相，皆是假相。讲肯定的时候，尘尘都是真心，每一个颗粒微尘都是真心的影现，一切法全部都是真。当他破除无明烦恼、破除执着、破除分别的时候，完全都是真心展现的，尘尘尽是真，没有一法不是真心，这个是站在肯定的角度。站在否定的角度，是凡所有相不可得。站在本体界的角度，凡所有相，都是本体界的展现，都是清净心的影现，没有一法不是真实。
My translation:
Those who are greatly realized do not view/conceive of dharmas.
They do not have anything at all, because every dharma is
fundamentally empty, every dharma is disjointed. They also do not
conceive of a body. Why is this so? The four great elements are
also fundamentally empty, the five aggregates have always been
without a 'self'. Therefore, what does it mean to illuminate/see
that the five aggregates are empty? Form is emptiness, feelings,
perception, volition and consciousness are also empty. Why do we
say that form is emptiness? Form is emptiness, emptiness is
buddha-nature, form is the display of buddha-nature. Therefore, for
those who are truly realized, [it is seen that] his nature of mind
is outpouring within all dependently arisen dharmas, and within the
arising and ceasing [dharmas], one attains that not-born and
not-ceasing unconditioned dharma, and there is no such thing as
[that dichotomy of] 'conditioned' or 'unconditioned'. One sees
within a split instant, eternity, and eternity IS this split
instant, they are equal without duality.
Therefore we should understand: not conceiving of dharmas, not
conceiving of body. Body is composed of [the four great elements
of] cohesion (water), solidity or inertia (earth), expansion or
vibration (air) and heat or energy content (fire). These four great
elements are fundamentally empty, the five aggregates -
form/matter, feelings, perception, volition and consciousness, are
originally ungraspable/unobtainable. Every single dharma, the wise
knows that every single dharma, has originally been without a self.
And in this very immediate moment of no-self, that itself is
Buddha-nature. Therefore, when the Buddhadharma talks about
deconstruction, all appearances are illusory false appearances.
When talking from the standpoint of affirmation, every single dust
[phenomena] is the True Mind, every single bit of micro-dust is the
appearance/display of True Mind, every single dharma is entirely
True/Real. When it has removed all our ignorance and suffering,
broken apart our attachments, removed our discriminations,
everything in its completeness is the display of True Mind, every
dust turns out to be True/Real, there is not a single dharma that
is not True Mind, this is speaking from the standpoint of
affirmation. Standing from the point of deconstruction, all
appearances are ungraspable/unobtainable. Standing from the point
of the world of fundamental body, every appearances is the display
of that dharmadhatu, it is the pure mind's
appearance/manifestation, there is not a single dharma that is not
true/real.
..............
所以我们修行就是要开悟，证悟到一切法本空，归无所得，当下销归自性，了无所得。本来无生，何其有灭？生灭是对世间讲的，当下就是不生不灭。而不是生灭里面有一个不生不灭。我们修行人看经典经常误会，以为生灭法里面有一个不生不灭的本性，错啦！而是生灭法当下就是无自性，是这样在体悟本性无生的。要讲生灭当下缘起、性空、无自性，所以说它是不生、是不灭。要好好地去参悟。
My translation:
Therefore the purpose of cultivation is to attain enlightenment, to
realize that every dharma is fundamentally empty, returning to
no-attainment/ungraspability, returning to the nature of self in
its immediacy, realizing that there is nothing to attain/grasp.
Originally there is no birth, how could there be a cessation? Birth
and cessation are spoken to worldly beings, [in actuality] in this
immediate moment there is already no birth and no cessation. It is
not the case that within birth and death, there is something that
is unborn and undying. We practitioners that read the sutras are
often mistaken about this, thinking that inside the birth and
cessation of dharmas there is an unborn and undying basic nature,
that is wrong! Actually it is the case that with regards to arising
and ceasing dharmas, in that immediate moment, there has never been
a self-nature, and through this one realizes the basic nature that
is not-born. We are saying that the birth and ceasing's immediate
moment is dependently originated, empty in nature, without
self-nature, therefore they are without birth, without cessation.
We should very well go and ponder and realize this point.
