T16n0670_楞伽阿跋多羅寶經
大正藏第 16 冊 No. 0670 楞伽阿跋多羅寶經
No. 670 [Nos. 671, 672]
楞伽阿跋多羅寶經序
朝議大夫直龍圖閣權江淮荊浙等路制置鹽礬兼發運副使上護軍賜紫金魚袋蔣之奇撰
之奇嘗苦《楞伽經》難讀又難得善本，會南都太子太保致政張公施此經，而眉山蘇子瞻為書而刻之板，以為金山常住。金山長老佛印大師了元持以見寄，之奇為之言曰：佛之所說經總十二部，而其多至於五千卷。方其正法流行之時，人有聞半偈、得一句而悟入者，蓋不可為量數。至於像法、末法之後，去聖既遠，人始溺於文字，有入海算沙之困，而於一真之體乃漫不省解，於是有祖師出焉，直指人心見性成佛，以為教外別傳，于動容發語之頃，而上根利器之人已目擊而得之矣。故云門至於罵佛，而藥山至戒人不得讀經，皆此意也。由是去佛而謂之禪，離義而謂之玄，故學佛者必詆禪而諱義者，亦必宗玄二家之徒更相非而不知其相為用也。且禪者六度之一也，顧豈異於佛哉？
之奇以為，禪出於佛，而玄出於義，不以佛廢禪，不以玄廢義，則其近之矣。冉求問：「聞斯行諸？」孔子曰：「聞斯行之。」子路問：「聞斯行諸？」曰：「有父兄在。如之何？」其聞斯
【現代漢語翻譯】 現代漢語譯本
大正藏第 16 冊 No. 0670 《楞伽阿跋多羅寶經》
No. 670 [Nos. 671, 672]
《楞伽阿跋多羅寶經》序
朝議大夫直龍圖閣權江淮荊浙等路制置鹽礬兼發運副使上護軍賜紫金魚袋蔣之奇撰
蔣之奇曾苦於《楞伽經》（Laṅkāvatāra Sūtra）難以閱讀，又難以得到好的版本。恰逢南都太子太保致仕的張公施捨此經，而眉山的蘇軾（蘇子瞻）為此經書寫並刻板，作為金山寺的常住之物。金山寺長老佛印大師了元持此經來寄給我，我因此說道：佛所說的經典總共有十二部，數量多達五千卷。當正法流行的時候，有人聽到半句偈語、得到一句經文就能領悟入道，這樣的人多得不可計數。到了像法、末法時代之後，距離聖人已經很遠，人們開始沉溺於文字，陷入入海算沙的困境，對於一真之體反而茫然不知，於是有祖師出現，直指人心，見性成佛，作為教外別傳，在舉手投足、言語之間，上根利器之人已經親眼見到並領悟了。所以雲門甚至呵斥佛，而藥山甚至告誡人們不要讀經，都是這個意思。由此，拋棄佛而稱之為禪，脫離義理而稱之為玄，所以學佛的人必定詆譭禪，而回避義理的人也必定推崇玄學，這兩家互相指責，卻不知道它們是互相作用的。而且禪是六度之一，難道和佛有什麼不同嗎？
我認為，禪出於佛，而玄出於義，不因為佛而廢棄禪，不因為玄而廢棄義，那就接近真理了。冉求問：『聽到就去做嗎？』孔子說：『聽到就去做。』子路問：『聽到就去做嗎？』孔子說：『有父兄在，怎麼能聽到就做呢？』他所說的『聽到就做』
【English Translation】 English version
T16 No. 0670 Laṅkāvatāra Sūtra
No. 670 [Nos. 671, 672]
Preface to the Laṅkāvatāra Sūtra
Composed by Jiang Zhiqi, Grand Master of the Court for Deliberation, Drafter in the Dragon Pavilion, concurrently Vice Commissioner for Salt, Alum, and Transportation in the circuits of Jianghuai, Jing, and Zhe, Supreme General of the Army, and bestowed with the Purple Gold Fish Bag.
I, Zhiqi, have long suffered from the difficulty in reading the Laṅkāvatāra Sūtra (《楞伽經》) and the rarity of good versions. It happened that Zhang Gong, the Junior Guardian of the Heir Apparent in the Southern Capital, who had retired from office, donated this scripture. Su Shi (Su Zizhan) of Meishan calligraphed it and had it engraved on wooden blocks to be a permanent fixture of Jinshan Temple. The Elder Foyin, the Great Master Liaoyuan of Jinshan Temple, sent it to me. Therefore, I say: The Buddha's teachings consist of twelve categories, amounting to five thousand volumes. When the Proper Dharma was flourishing, people who heard half a verse or obtained a single sentence could awaken and enter the path; their number was immeasurable. After the Semblance Dharma and the Decline Dharma periods, far removed from the sages, people began to drown in words, facing the difficulty of counting grains of sand in the ocean, and remained ignorant of the essence of the One True Reality. Thus, Chan masters emerged, directly pointing to the human mind, seeing one's nature and becoming a Buddha, as a separate transmission outside the teachings. In every movement and utterance, people of superior faculties and sharp minds could witness and attain it directly. Therefore, Yunmen even scolded the Buddha, and Yaoshan even warned people not to read the scriptures; both had the same intention. Consequently, abandoning the Buddha is called Chan, and departing from the meaning is called Xuan (玄, abstruse). Therefore, those who study Buddhism must criticize Chan, and those who avoid the meaning must revere Xuan. These two schools criticize each other, not knowing that they complement each other. Moreover, Chan is one of the Six Perfections; how could it be different from the Buddha?
I believe that Chan originates from the Buddha, and Xuan originates from the meaning. Do not abandon Chan because of the Buddha, and do not abandon the meaning because of Xuan; then you are close to the truth. Ran Qiu asked, 'Should I act immediately upon hearing something?' Confucius said, 'Act immediately upon hearing it.' Zilu asked, 'Should I act immediately upon hearing something?' Confucius said, 'With your father and elder brothers still alive, how can you act immediately upon hearing it?' His saying 'Act immediately upon hearing it'
行之，求也退故進之，由也兼人故退之。說豈有常哉？救其偏而已。學佛之敝至於溺經文、惑句義而人不體玄，則言禪以救之；學禪之敝至於馳空言、玩琦辯而人不了義，則言佛以救之。二者更相救，而佛法完矣。
昔達磨西來，既已傳心印於二祖，且云：「吾有《楞伽經》四卷，亦用付汝。即是如來心地要門，令諸眾生開示悟入。」此亦佛與禪並傳而玄與義俱付也。至五祖始易以《金剛經》傳授，故六祖聞客讀《金剛經》而問其所從來。客云：「我從蘄州黃梅縣東五祖山來。五祖大師常勸僧俗，但持《金剛經》即自見性成佛矣。」則是持《金剛經》者始於五祖。故《金剛》以是盛行於世，而《楞伽》遂無傳焉。
今之傳者，寔自張公倡之。之奇過南都謁張公，親聞公說《楞伽》因緣。始張公自三司使翰林學士出守滁，一日入瑯玡僧舍，見一經函發而視之，乃《楞伽經》也。恍然覺其前生之所書，筆畫宛然，其殆神先受之甚明也。之奇聞：羊叔子五歲時，令乳母取所弄金镮。乳母謂之：「汝初無是物。」祜即自詣鄰人李氏東垣桑木中探得之。主人驚曰：「此吾亡兒所失物也。云何持去？」乳母具言之，知祜之前身為李氏子也。白樂天始生七月，姆指之無兩字，雖試百數不差；九歲諳識聲律，史氏以為篤于
【現代漢語翻譯】 現代漢語譯本：行之和求也，因為他們退縮所以要鼓勵他們前進；由也這個人好勝，所以要抑制他。道理哪裡有什麼一成不變的呢？只是爲了糾正他們的偏頗罷了。學佛的弊端在於沉溺於經文、迷惑于字句的解釋而不能體會玄妙的真理，那麼就用談禪來糾正它；學禪的弊端在於放縱空談、玩弄奇巧的辯論而不能明白究竟的意義，那麼就用談佛來糾正它。佛和禪兩者互相補救，佛法就完整了。
過去達摩（Bodhidharma，禪宗始祖）西來，已經將心印傳給了二祖慧可（Huike），並且說：『我有《楞伽經》（Laṅkāvatāra Sūtra）四卷，也一併交付給你。這就是如來（Tathāgata）心地的重要法門，使一切眾生開示悟入。』這也是佛和禪一同傳授，玄妙的道理和精深的義理一併交付啊。到了五祖弘忍（Hongren）才改為用《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）傳授，所以六祖慧能（Huineng）聽到有人讀《金剛經》就問他從哪裡來。那人說：『我從蘄州黃梅縣東邊的五祖山來。五祖大師常常勸僧人和俗人，只要持誦《金剛經》就能自己見性成佛。』那麼持誦《金剛經》就是從五祖開始的。所以《金剛經》因此在世上盛行，而《楞伽經》就無人傳授了。
現在傳授《楞伽經》的人，實際上是從張公（指張商英）開始倡導的。之奇到南都拜訪張公，親自聽張公講述《楞伽經》的因緣。當初張公從三司使、翰林學士的職位外放到滁州做太守，有一天進入瑯琊寺的僧房，看見一個經函打開了，就拿出來看，原來是《楞伽經》。恍然大悟，覺得像是前生所寫的，筆跡宛然如舊，大概是神靈事先傳授給他的，非常明顯啊。之奇聽說：羊叔子（羊祜）五歲的時候，讓奶媽拿他玩的金镮。奶媽對他說：『你本來就沒有這個東西。』羊祜就自己到鄰居李家的東墻桑樹中找到了它。主人驚訝地說：『這是我死去的兒子丟失的東西啊。怎麼拿走了？』奶媽把事情的經過都說了，才知道羊祜的前身是李家的兒子。白樂天（白居易）剛出生七個月，奶媽指著『無』和『兩』兩個字給他看，即使試驗一百次也不會出錯；九歲的時候就熟悉音律，史官認為他天資聰穎。
【English Translation】 English version: Xingzhi and Qiuye are encouraged to advance because they retreat; Youye is restrained because he is overly assertive. How can principles be fixed? It's simply to correct their biases. The flaw in studying Buddhism lies in being immersed in scriptures, confused by the interpretation of words and phrases, and unable to comprehend the profound truth. Then, Chan (Zen) is used to correct it. The flaw in studying Chan lies in indulging in empty talk, playing with clever arguments, and failing to understand the ultimate meaning. Then, Buddhism is used to correct it. When Buddhism and Chan complement each other, the Dharma is complete.
In the past, when Bodhidharma (the founder of Zen Buddhism) came from the West, he had already transmitted the mind seal to the Second Patriarch, Huike, and said, 'I have four volumes of the Laṅkāvatāra Sūtra, which I will also entrust to you. This is the essential gateway to the mind-ground of the Tathāgata (Thus Come One), enabling all sentient beings to awaken and enter.' This is also the transmission of both Buddhism and Chan, with both profound principles and profound meanings being entrusted. It was not until the Fifth Patriarch, Hongren, that the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) was used for transmission. Therefore, when the Sixth Patriarch, Huineng, heard someone reciting the Diamond Sutra, he asked where he came from. The man said, 'I come from the Fifth Ancestor Mountain, east of Huangmei County, Qizhou. The Fifth Patriarch often encourages monks and laypeople to uphold the Diamond Sutra, and they will see their nature and become Buddhas.' So, the upholding of the Diamond Sutra began with the Fifth Patriarch. Therefore, the Diamond Sutra became prevalent in the world, and the Laṅkāvatāra Sūtra was no longer transmitted.
Now, the person who is transmitting the Laṅkāvatāra Sūtra is actually Zhang Gong (referring to Zhang Shangying) who initiated it. Zhiqi visited Zhang Gong in Nandu and personally heard Zhang Gong talk about the causes and conditions of the Laṅkāvatāra Sūtra. Initially, Zhang Gong was transferred from the position of Commissioner of the Three Departments and Academician of the Hanlin Academy to Chuzhou as Prefect. One day, he entered a monk's room in Langya Temple and saw a scripture box open. He took it out and looked at it, and it turned out to be the Laṅkāvatāra Sūtra. He suddenly realized that it was like what he had written in his previous life, and the handwriting was still the same. It was probably that the spirit had transmitted it to him beforehand, which was very clear. Zhiqi heard that when Yang Shuzi (Yang Hu) was five years old, he asked his wet nurse to take the golden bracelet he was playing with. The wet nurse said to him, 'You never had this thing.' Yang Hu went to the mulberry tree on the east wall of the neighbor Li's house and found it. The owner was surprised and said, 'This is what my deceased son lost. How did you take it away?' The wet nurse told the whole story, and they knew that Yang Hu's previous life was the son of the Li family. When Bai Letian (Bai Juyi) was just seven months old, the wet nurse pointed to the two characters 'wu' (無, no) and 'liang' (兩, two) for him, and he would not make a mistake even if tested a hundred times. At the age of nine, he was familiar with music, and the historian thought he was gifted.
才章蓋天稟，然而樂天固自以為宿習之緣矣。
人之以是一真不滅之性，而死生去來於天地之間。其為世數，雖折天下之草木以為籌箸，不能算之矣。然以淪於死生，神識疲耗不能復記，惟圓明不昧之人知焉。有如張公以高文大冊再中制舉登侍從，秉鈞軸出入朝廷逾四十年，風烈事業播人耳目，則其前身嘗為大善知識，無足疑者。其能記憶前世之事，豈不謂信然哉。故因讀《楞伽》新經，而記其因緣于經之端云。
楞伽阿跋多羅寶經序
朝奉郎新差知登州軍州兼管內勸農事騎都尉借緋蘇軾書
《楞伽阿跋多羅寶經》——先佛所說微妙第一真實了義，故謂之佛語心品。祖師達磨以付二祖曰：「吾觀震旦所有經教，惟《楞伽》四卷可以印心。」祖祖相授，以為心法。如醫之《難經》，句句皆理、字字皆法。後世達者神而明之，如盤走珠、如珠走盤，無不可者。若出新意，而棄舊學以為無用，非愚無知，則狂而已。近歲學者各宗其師，務從簡便，得一句一偈，自謂子證，至使婦人孺子抵掌嬉笑爭談禪悅。高者為名，下者為利，餘波末流無所不至，而佛法微矣。譬如俚俗醫師，不由經論直授方藥以之療病，非不或中；至於遇病，輒應懸斷死生，則與知經學古者不可同日語矣。世人徒見其有一至之功，
【現代漢語翻譯】 現代漢語譯本：才華橫溢，天賦異稟，然而白居易（樂天）也堅信這是宿世修習的因緣所致。
人憑藉這一真常不滅的本性，在天地之間經歷生死輪迴。其經歷的世代之多，即使折盡天下的草木來當作籌碼，也無法計算。然而因為沉淪於生死，神識疲憊耗損而無法記起前世之事，只有圓滿光明、不被矇蔽的人才能知曉。例如張公以高超的文采多次在科舉考試中中榜，官至侍從，掌握朝廷樞要出入朝廷四十餘年，其風範和功業廣為人知，那麼他的前身曾經是一位大善知識，這沒有什麼可懷疑的。他能夠記憶前世的事情，難道不值得相信嗎？所以因為讀誦新譯的《楞伽經》，而將這段因緣記錄在經文的開端。
《楞伽阿跋多羅寶經序》
朝奉郎新差知登州軍州兼管內勸農事騎都尉借緋蘇軾書
《楞伽阿跋多羅寶經》（Lankavatara Sutra）——是過去諸佛所說的微妙第一、真實究竟的教義，所以稱為『佛語心品』。禪宗祖師達摩（Bodhidharma）將此經交付給二祖慧可（Huike）時說：『我觀察中土所有的經教，只有《楞伽經》四卷可以印證心性。』祖師們代代相傳，以此作為心法。如同醫書中的《難經》，句句都是真理，字字都是法則。後世通達的人能夠心領神會，運用自如，沒有不適用的。如果標新立異，而拋棄舊學認為沒有用處，不是愚昧無知，就是狂妄自大。近年來，學佛的人各自宗奉自己的老師，務求簡便，得到一句一偈，就自認為開悟證果，甚至使得婦女兒童拍手嬉笑，爭相談論禪悅。高尚者爲了名聲，低俗者爲了利益，不良風氣無所不在，佛法因此衰微了。這就像那些庸俗的醫生，不依據經典理論，直接傳授方藥來治療疾病，並非沒有偶爾奏效的時候；至於遇到疑難雜癥，需要立即判斷生死，那就和那些精通經學、研究古代醫理的醫生不可同日而語了。世人只看到他們有一時的功效，
【English Translation】 English version: His talent was outstanding, his innate gifts remarkable, yet Bai Juyi (Letian) firmly believed it was due to the karmic connections cultivated in previous lives.
Humans, relying on this one true and imperishable nature, experience birth and death, coming and going within the universe. The number of lifetimes they undergo is so vast that even if all the plants and trees in the world were used as counting sticks, it would be impossible to calculate. However, because they are immersed in birth and death, their consciousness is exhausted and unable to recall past lives. Only those who are perfectly enlightened and unclouded can know. For example, Zhang Gong, with his exceptional literary talent, repeatedly passed the imperial examinations and rose to become an attendant official, holding key positions in the court for over forty years. His virtue and accomplishments were widely known. It is beyond doubt that his previous life was that of a great and wise teacher (Kalyanamitra). Is it not believable that he could remember events from his past life? Therefore, upon reading the newly translated Lankavatara Sutra (Lanka Abbatara Baoging), he recorded this karmic connection at the beginning of the sutra.
Preface to the Lankavatara Sutra
Written by Su Shi, newly appointed as the Auxiliary Academician of the Court of Imperial Sacrifices, concurrently serving as the Prefect of Dengzhou, Military Commissioner, and Agricultural Extension Officer.
The Lankavatara Sutra (Lanka Abbatara Baoging) – the subtle, supreme, true, and ultimate teaching spoken by the Buddhas of the past, hence it is called the 'Chapter on the Mind of the Buddha'. The Zen (Chan) patriarch Bodhidharma (Damo) entrusted this sutra to the Second Patriarch Huike, saying: 'I have observed all the scriptures and teachings in China, and only the four volumes of the Lankavatara Sutra can verify the nature of the mind.' The patriarchs transmitted it from generation to generation, using it as the Dharma of the mind. It is like the Classic of Difficult Issues (Nanjing) in medicine, every sentence is a principle, every word is a law. Later generations who are enlightened can understand it intuitively and apply it freely, without anything being unsuitable. If one creates new ideas and abandons the old learning, considering it useless, one is either ignorant or arrogant. In recent years, Buddhist practitioners each follow their own teachers, seeking convenience, and upon obtaining a single phrase or verse, they consider themselves enlightened and have attained fruition, even to the point that women and children clap their hands and laugh, competing to discuss the joy of Zen. The noble seek fame, the vulgar seek profit, and the negative influences are pervasive, causing the decline of Buddhism. This is like those common doctors who, without relying on classical theories, directly prescribe formulas and medicines to treat diseases, and it is not that they never succeed; but when encountering difficult and complicated illnesses that require immediate judgment of life and death, they cannot be compared to those doctors who are proficient in classical learning and study ancient medical principles. People only see their temporary effectiveness,
或捷于古人，因謂《難經》不學而可，豈不誤哉！
《楞伽》義輒幽𦕈，文字簡古。讀者或不能句，而況遺文以得義，忘義以了心者乎？此其所以寂寥於世，幾廢而僅存也。太子太保樂全先生張公安道，以廣大心，得清凈覺。慶曆中嘗為滁州，至一僧舍，偶見此經，入手恍然如獲舊物。開卷未終，夙障冰解，細視筆畫，手跡宛然。悲喜太息，從是悟入，常以經首四偈發明心要。軾游于公之門三十年矣，今年二月過南都，見公于私第。公時年七十九，幻滅都盡，惠光渾圓，而軾亦老於憂患百念灰冷。公以為可教者，乃授此經，且以錢三十萬使印施於江淮間。而金山長老佛印大師了元曰：「印施有盡，若書而刻之則無盡。」軾乃為書之，而元使其侍者曉機走錢塘，求善工刻之板，遂以為金山常住。
元豐八年九月九日
楞伽阿跋多羅寶經卷第一
宋天竺三藏求那跋陀羅譯
一切佛語心品第一之一
如是我聞：
一時佛住南海濱楞伽山頂，種種寶華以為莊嚴，與大比丘僧及大菩薩眾俱，從彼種種異佛剎來。是諸菩薩摩訶薩，無量三昧自在之力，神通遊戲，大慧菩薩摩訶薩而為上首。一切諸佛手灌其頂，自心現境界，善解其義。種種眾生、種種心色，無量度門，隨類普現。於五法
【現代漢語翻譯】 現代漢語譯本
有些人比古人更敏捷，就認為《難經》（Nanjing, a classic of traditional Chinese medicine）不學也可以，這難道不是誤導嗎！
《楞伽經》（Laṅkāvatāra Sūtra）的意義往往深奧隱晦，文字簡練古樸。讀者或許不能斷句，更何況是想通過遺留的文字來理解經義，忘記經義來領悟心性的人呢？這就是它在世間寂寥，幾乎廢棄而僅存的原因。太子太保樂全先生張公安道，以廣大的心，獲得清凈的覺悟。慶曆年間曾經擔任滁州的地方官，到一座僧舍，偶然見到這部經，入手時恍然如獲舊物。打開書卷還沒讀完，宿世的業障就像冰一樣消解，仔細看筆畫，手跡宛然如新。悲喜交加，從此悟入，常常用經首的四句偈語來闡明心要。蘇軾在張公門下學習三十年了，今年二月經過南都，在私宅拜見了張公。張公當時七十九歲，對世間幻象的滅亡都已看透，智慧之光煥發，而蘇軾也老於憂患，各種念頭都已灰冷。張公認為蘇軾是可以教導的人，於是授予他這部經，並且拿出三十萬錢，讓他在江淮一帶印施。而金山寺的長老佛印大師了元說：『印施有盡時，如果書寫並雕刻出來，那就沒有窮盡了。』蘇軾於是書寫了這部經，而了元讓他的侍者曉機前往錢塘，尋找好的工匠來雕刻經版，於是這部經就成了金山寺的常住之物。
元豐八年九月九日
楞伽阿跋多羅寶經卷第一
宋天竺三藏求那跋陀羅（Guṇabhadra）譯
一切佛語心品第一之一
如是我聞：
一時，佛住在南海邊的楞伽山頂（Laṅka Mountain），用各種寶華來莊嚴此地，與大比丘僧及大菩薩眾在一起，他們從各種不同的佛剎而來。這些菩薩摩訶薩，擁有無量三昧的自在之力，神通遊戲，大慧菩薩摩訶薩（Mahāmati）是他們的首領。一切諸佛用手灌頂加持他們，他們能從自心中顯現境界，善於理解其中的意義。種種眾生、種種心色，無量度門，隨順眾生的類別普遍顯現。對於五法
【English Translation】 English version
Some people are quicker than the ancients, and therefore think that the Nanjing (Nanjing, a classic of traditional Chinese medicine) does not need to be studied, which is surely misleading!
The meaning of the Laṅkāvatāra Sūtra is often profound and obscure, and the text is concise and archaic. Readers may not be able to punctuate it, let alone those who want to understand the meaning through the remaining text, and forget the meaning to understand the mind? This is why it is lonely in the world, almost abandoned and barely surviving. Grand Preceptor of the Heir Apparent, Mr. Zhang An'dao of Lequan, with a broad mind, attained pure enlightenment. During the Qingli period, he once served as the local official of Chuzhou. He went to a monastery and accidentally saw this sutra. When he got it in his hands, he suddenly felt like he had found an old object. Before he finished opening the scroll, his past karmic obstacles dissolved like ice. Looking closely at the strokes, the handwriting was as fresh as new. He was filled with sorrow and joy, and from then on he attained enlightenment, often using the four verses at the beginning of the sutra to explain the essentials of the mind. Su Shi had studied under Mr. Zhang for thirty years. In the second month of this year, he passed through Nandu and visited Mr. Zhang at his private residence. Mr. Zhang was seventy-nine years old at the time, and he had seen through the destruction of worldly illusions, and the light of wisdom was shining brightly, while Su Shi was also old and troubled, and all kinds of thoughts had turned cold. Mr. Zhang thought that Su Shi was someone who could be taught, so he gave him this sutra, and took out 300,000 coins to have it printed and distributed in the Jianghuai area. And the elder Foyin, Master Liaoyuan of Jinshan Temple, said: 'Printing and distribution have an end, but if it is written and engraved, then there is no end.' So Su Shi wrote this sutra, and Liaoyuan sent his attendant Xiaoji to Qiantang to find good craftsmen to engrave the printing plates, so this sutra became a permanent possession of Jinshan Temple.
September 9th, the eighth year of Yuanfeng
Laṅkāvatāra Sūtra, Volume 1
Translated by Guṇabhadra, Tripiṭaka Master of the Song Dynasty from India
Chapter 1: All Buddha Words on Mind, Part 1 of 1
Thus have I heard:
At one time, the Buddha was dwelling on the summit of Laṅka Mountain on the shore of the Southern Sea, adorned with various precious flowers, together with a large assembly of monks and great bodhisattvas, who had come from various different Buddha-fields. These bodhisattva-mahāsattvas possessed the power of unlimited samādhis, and were engaged in supernatural play. The bodhisattva-mahāsattva Mahāmati was their leader. All the Buddhas had sprinkled water on their heads to empower them, and they were able to manifest realms from their own minds, and were skilled in understanding their meaning. Various beings, various minds and forms, countless gates of liberation, universally manifested according to the categories of beings. Regarding the five dharmas
自性、識、二種無我，究竟通達。
爾時大慧菩薩與摩帝菩薩，俱游一切諸佛剎土，承佛神力，從坐而起偏袒右肩，右膝著地，合掌恭敬，以偈贊曰：
「世間離生滅， 猶如虛空華， 智不得有無， 而興大悲心。 一切法如幻， 遠離於心識， 智不得有無， 而興大悲心。 遠離於斷常， 世間恒如夢， 智不得有無， 而興大悲心。 知人法無我， 煩惱及爾炎， 常清凈無相， 而興大悲心。 一切無涅槃， 無有涅槃佛， 無有佛涅槃， 遠離覺所覺。 若有若無有， 是二悉俱離， 牟尼寂靜觀， 是則遠離生， 是名為不取， 今世後世凈。」
爾時大慧菩薩偈贊佛已，自說姓名：
「我名為大慧， 通達于大乘， 今以百八義， 仰咨尊中上。」 世間解之士， 聞彼所說偈， 觀察一切眾， 告諸佛子言： 「汝等諸佛子， 今皆恣所問， 我當爲汝說， 自覺之境界。」
爾時大慧菩薩摩訶薩，承佛所聽，頂禮佛足，合掌恭敬以偈問曰：
「云何凈其念？ 云何念增長？ 云何見癡惑？ 云何惑增長？ 何故剎土化， 相及諸外道？ 云何無受欲？ 何故名無受？ 何故
【現代漢語翻譯】 現代漢語譯本 自性（Sva-lakshana，事物自身獨有的特性）、識（Vijnana，意識）、二種無我（Dvi-vidha-nairatmya，人無我和法無我），究竟通達。
這時，大慧菩薩（Mahamati Bodhisattva）與摩帝菩薩（Mati Bodhisattva），一同遊歷一切諸佛的剎土（Buddha-kshetra，佛的國土），憑藉佛的神力，從座位上站起來，袒露右肩，右膝著地，合掌恭敬，用偈頌讚嘆道：
『世間遠離生滅，猶如虛空中的花朵， 智慧無法執著于有或無，卻興起廣大的慈悲心。 一切法都如幻象，遠離於心和意識， 智慧無法執著于有或無，卻興起廣大的慈悲心。 遠離斷滅和永恒，世間恒常如夢境， 智慧無法執著于有或無，卻興起廣大的慈悲心。 了知人無我（Pudgala-nairatmya，沒有永恒不變的自我）和法無我（Dharma-nairatmya，一切事物沒有獨立自存的實體），煩惱和慾望的火焰， 恒常清凈而無形相，卻興起廣大的慈悲心。 一切都沒有涅槃（Nirvana，寂滅），沒有涅槃的佛， 沒有佛的涅槃，遠離能覺知的和被覺知的。 若說有或說無有，這兩種說法都遠離， 牟尼（Muni，聖人）寂靜的觀照，這就是遠離生死， 這被稱為不執取，今生和來世都清凈。』
這時，大慧菩薩用偈頌讚嘆佛后，自報姓名：
『我的名字叫大慧，通達于大乘（Mahayana，佛教宗派之一）， 現在用一百零八個義理，恭敬地請教您這位尊者中的至上者。』 世間解脫之士，聽到他們所說的偈頌， 觀察一切大眾，告訴各位佛子說： 『你們這些佛子，現在都可以隨意發問， 我將為你們解說，自覺的境界。』
這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva），蒙受佛的允許，頂禮佛足，合掌恭敬地用偈頌問道：
『如何清凈自己的念頭？如何使念頭增長？ 如何見到愚癡迷惑？如何使迷惑增長？ 為何剎土（Buddha-kshetra，佛的國土）會變化，顯現各種形相以及諸外道（Tirthika，佛教以外的修行者）的觀點？ 如何才能沒有慾望的感受？為何稱為沒有感受？』 為何
【English Translation】 English version Perfectly comprehending Sva-lakshana (self-nature, the unique characteristic of a thing), Vijnana (consciousness), and Dvi-vidha-nairatmya (the two kinds of selflessness: the selflessness of persons and the selflessness of phenomena).
At that time, Mahamati Bodhisattva and Mati Bodhisattva, traveling together through all the Buddha-kshetras (Buddha-fields, Buddha-lands), by the power of the Buddha, arose from their seats, bared their right shoulders, knelt on their right knees, and with palms joined in reverence, praised in verse:
'The world is apart from origination and destruction, Like a flower in the sky, Wisdom does not grasp being or non-being, Yet great compassion arises. All dharmas are like illusions, Far removed from mind and consciousness, Wisdom does not grasp being or non-being, Yet great compassion arises. Far removed from annihilation and permanence, The world is ever like a dream, Wisdom does not grasp being or non-being, Yet great compassion arises. Knowing the selflessness of persons (Pudgala-nairatmya, no permanent self) and the selflessness of dharmas (Dharma-nairatmya, no independent existence of phenomena), Afflictions and the flames of desire, Are ever pure and without form, Yet great compassion arises. There is no Nirvana (extinction), There is no Buddha in Nirvana, There is no Nirvana of the Buddha, Far removed from the perceived and the perceiver. If there is being or non-being, Both of these are utterly abandoned, The Muni's (sage's) tranquil contemplation, Is thus far removed from birth, This is called non-grasping, Pure in this life and the next.'
Then, after Mahamati Bodhisattva had praised the Buddha in verse, he declared his name:
'My name is Mahamati, I am versed in the Mahayana (Great Vehicle, a branch of Buddhism), Now with one hundred and eight meanings, I respectfully inquire of the highest among the venerable.' The world-knowing one, Having heard the verses spoken by them, Observing all the assembly, Addressed the Buddha-sons: 'You, all Buddha-sons, Now may ask whatever you wish, I shall explain to you, The realm of self-realization.'
Then, Mahamati Bodhisattva-Mahasattva, having received the Buddha's permission, bowed at the Buddha's feet, and with palms joined in reverence, asked in verse:
'How is thought purified? How is thought increased? How is delusion seen? How is delusion increased? Why do Buddha-kshetras (Buddha-fields, Buddha-lands) transform, showing various forms and the views of the Tirthikas (non-Buddhists, those outside of Buddhism)? How is there no sensation of desire? Why is it called no sensation?' Why
名佛子？ 解脫至何所？ 誰縛誰解脫？ 何等禪境界？ 云何有三乘？ 唯愿為解說。 緣起何所生？ 云何作所作？ 云何俱異說？ 云何為增長？ 云何無色定， 及以滅正受？ 云何為想滅？ 何因從定覺？ 云何所作生， 進去及持身？ 云何現分別？ 云何生諸地？ 破三有者誰？ 何處身云何？ 往生何所至？ 云何最勝子？ 何因得神通， 及自在三昧？ 云何三昧心？ 最勝為我說。 云何名為藏？ 云何意及識？ 云何生與滅？ 云何見已還？ 云何為種姓， 非種及心量？ 云何建立相， 及與非我義？ 云何無眾生？ 云何世俗說？ 云何為斷見， 及常見不生？ 云何佛外道， 其相不相違？ 云何當來世， 種種諸異部？ 云何空何因？ 云何剎那壞？ 云何胎藏生？ 云何世不動？ 何因如幻夢， 及揵闥婆城， 世間熱時炎， 及與水月光？ 何因說覺支， 及與菩提分？ 云何國土亂？ 云何作有見？ 云何不生滅， 世如虛空華？ 云何覺世間？ 云何說離字？ 離妄想者誰？ 云何虛空譬？ 如實有幾種？ 幾波羅蜜心？ 何因度諸地？
【現代漢語翻譯】 現代漢語譯本： 佛子啊，解脫最終會到達哪裡？ 是誰被束縛，又是誰得到解脫？什麼樣的境界才算是禪的境界？ 為什麼會有三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Mahāyāna，菩薩乘）之分？希望您能為我解說。 緣起（Pratītyasamutpāda）是從何處產生的？ 又是如何產生作用的？ 為什麼會有俱生和異生的說法？ 什麼是增長？ 什麼是無色定（Arūpasamāpatti）？ 什麼是滅盡定（Nirodha-samāpatti）？ 什麼是想滅？ 因為什麼原因從禪定中醒來？ 所作是如何產生的？ 行走、站立和保持身體的姿勢又是如何實現的？ 顯現的分別念是如何產生的？ 諸地（Bhūmi）是如何產生的？ 是誰破除了三有（欲有、色有、無色有）？ 在何處，身又是如何存在的？ 往生會到達哪裡？ 誰是最殊勝的佛子？ 因為什麼原因能夠獲得神通（Abhijñā）和自在三昧（Samādhi）？ 什麼是三昧心？ 請為我解說這最殊勝的道理。 什麼叫做藏（Ālaya-vijñāna，阿賴耶識）？ 什麼是意（Manas）和識（Vijñāna）？ 生和滅是如何產生的？ 見已還又是什麼意思？ 什麼是種姓（Gotra）？ 什麼是非種姓？ 什麼是心量？ 如何建立相？ 以及什麼是非我（Anātman）的意義？ 為什麼說沒有眾生？ 什麼是世俗諦的說法？ 什麼是斷見（Ucchedadṛṣṭi）？ 如何才能不生起常見（Śāśvatadṛṣṭi）？ 佛法和外道（Tīrthika）之間，有什麼相同和不同的地方？ 未來世中，為什麼會有種種不同的部派？ 什麼是空（Śūnyatā）？ 空的因是什麼？ 為什麼會有剎那壞滅？ 什麼是胎藏生？ 為什麼說世間是不動的？ 為什麼說一切如幻如夢，如同乾闥婆城（Gandharva-pura）， 如同世間熱時的陽焰，如同水中的月亮？ 為什麼說有覺支（Bodhyanga）和菩提分（Bodhipākṣika-dharmas）？ 為什麼國土會混亂？ 為什麼會有有見？ 為什麼說不生不滅，世間如虛空中的花朵？ 如何覺悟世間？ 為什麼說要離文字相？ 誰是遠離妄想的人？ 為什麼用虛空來比喻？ 如實有幾種？ 有幾種波羅蜜（Pāramitā）心？ 因為什麼原因能夠度過諸地？
【English Translation】 English version: O son of the Buddha, where does liberation ultimately lead? Who is bound, and who is liberated? What kind of state is considered a state of Dhyana (Jhāna)? Why are there three Yanas (Śrāvakayāna, Hearer Vehicle; Pratyekabuddhayāna, Solitary Realizer Vehicle; Mahāyāna, Great Vehicle)? I hope you can explain it to me. Where does Dependent Origination (Pratītyasamutpāda) arise from? And how does it function? Why are there the terms 'co-arisen' and 'differently arisen'? What is growth? What is the Formless Attainment (Arūpasamāpatti)? What is the Cessation Attainment (Nirodha-samāpatti)? What is the cessation of perception? For what reason does one awaken from Samadhi? How is action produced? How are walking, standing, and maintaining the body's posture achieved? How do manifest discriminations arise? How do the Bhumis (grounds or levels of realization) arise? Who destroys the Three Realms (desire realm, form realm, formless realm)? Where, and how does the body exist? Where does rebirth lead? Who is the most supreme son of the Buddha? For what reason can one obtain supernormal powers (Abhijñā) and the Samadhi of self-mastery? What is the Samadhi mind? Please explain this most supreme principle to me. What is called the Storehouse Consciousness (Ālaya-vijñāna)? What are Manas (mind) and Vijñāna (consciousness)? How do birth and death arise? What does 'seeing and returning' mean? What is Gotra (lineage or potential for enlightenment)? What is non-Gotra? What is the measure of the mind? How is a characteristic established? And what is the meaning of non-self (Anātman)? Why is it said that there are no sentient beings? What is the conventional truth? What is annihilationism (Ucchedadṛṣṭi)? How can eternalism (Śāśvatadṛṣṭi) not arise? Between Buddhism and other religions (Tīrthika), what are the similarities and differences? In the future, why will there be various different schools? What is emptiness (Śūnyatā)? What is the cause of emptiness? Why is there momentary destruction? What is womb-birth? Why is it said that the world is unmoving? Why is it said that everything is like a dream, like a Gandharva-pura (city of celestial musicians), like a mirage in the heat of the world, like the moon in water? Why are there the limbs of enlightenment (Bodhyanga) and the factors of enlightenment (Bodhipākṣika-dharmas)? Why is the country in chaos? Why is there a view of existence? Why is it said that there is no birth and no death, and the world is like a flower in the sky? How does one awaken to the world? Why is it said to be apart from words? Who is the one who is free from delusion? Why is the analogy of space used? How many kinds of reality are there? How many kinds of Paramita (perfection) minds are there? For what reason can one cross the Bhumis?
誰至無所受？ 何等二無我？ 云何爾炎凈？ 諸智有幾種？ 幾戒眾生性？ 誰生諸寶性， 摩尼真珠等？ 誰生諸語言， 眾生種種性？ 明處及伎術， 誰之所顯示？ 伽陀有幾種， 長頌及短頌？ 成為有幾種？ 云何名為論？ 云何生飲食， 及生諸愛慾？ 云何名為王， 轉輪及小王？ 云何守護國？ 諸天有幾種？ 云何名為地， 星宿及日月？ 解脫修行者， 是各有幾種？ 弟子有幾種？ 云何阿阇梨？ 佛復有幾種？ 復有幾種生？ 魔及諸異學， 彼各有幾種？ 自性及與心， 彼復各幾種？ 云何施設量？ 唯愿最勝說。 云何空風雲？ 云何念聰明？ 云何為林樹？ 云何為蔓草？ 云何象馬鹿？ 云何而捕取？ 云何為卑陋？ 何因而卑陋？ 云何六師攝？ 云何一闡提？ 男女及不男， 斯皆云何生？ 云何修行退？ 云何修行生？ 禪師以何法， 建立何等人？ 眾生生諸趣， 何相何像類？ 云何為財富？ 何因致財富？ 云何為釋種？ 何因有釋種？ 云何甘蔗種？ 無上尊愿說。 云何長苦仙？ 彼云何教授？ 如來云何于， 一切
【現代漢語翻譯】 現代漢語譯本 誰能達到無所執受的境界？ 哪兩種是無我（Anatta）的體現？ 如何才能達到如火焰般清凈的狀態？ 智慧（Jnana）有多少種類？ 眾生的戒律（Sila）有多少種？ 是誰創造了各種寶物，比如摩尼（Mani，如意寶珠）、真珠（珍珠）等？ 是誰創造了各種語言，以及眾生不同的習性？ 各種學問和技藝，是誰展現出來的？ 偈陀（Gatha，詩頌）有多少種，長頌和短頌又是如何區分的？ 『有』（Bhava，存在）有多少種類？什麼是『論』（論藏，Abhidhamma）？ 飲食是如何產生的，以及各種愛慾又是如何產生的？ 什麼樣的人才能被稱為『王』（Raja），轉輪王（Chakravartin）和小王（普通國王）又是如何區分的？ 如何守護國家？諸天（Deva）有多少種類？ 什麼是『地』（Prithvi，大地），星宿和日月又是如何存在的？ 解脫的修行者，各有幾種型別？ 弟子有多少種類？什麼樣的老師才能被稱為『阿阇梨』（Acharya，導師）？ 佛（Buddha）有多少種類？眾生的出生方式又有多少種？ 魔（Mara）和各種異教學說，他們各自有多少種類？ 自性（Prakriti，本性）和心（Citta），它們又各自有多少種類？ 如何施設度量？ 唯愿最殊勝者（佛陀）為我解說。 空、風、云是如何產生的？念和聰明又是如何產生的？ 什麼是林，什麼是樹？什麼是蔓草？ 什麼是象、馬、鹿？如何才能捕獲它們？ 什麼是卑賤？什麼原因導致卑賤？ 如何被六師（六位外道導師）所攝受？什麼是一闡提（Icchantika，斷善根者）？ 男人、女人和非男非女，這些都是如何產生的？ 修行是如何退步的？修行又是如何進步的？ 禪師用什麼方法，來建立什麼樣的人？ 眾生在各個趣（Gati，輪迴的去處）中，呈現出什麼樣的相貌和種類？ 什麼是財富？什麼原因導致財富？ 什麼是釋迦種姓（Sakya）？什麼原因產生了釋迦種姓？ 什麼是甘蔗種姓？ 無上尊者，愿您為我解說。 什麼是長苦仙人？他們又是如何教授的？ 如來（Tathagata）如何才能在一切...
【English Translation】 English version Who reaches the state of being without any attachment? What are the two types of 'no-self' (Anatta)? How does one attain the purity like a flame? How many kinds of wisdom (Jnana) are there? How many kinds of precepts (Sila) are there for beings? Who creates the various treasures, such as Mani (wish-fulfilling jewel), pearls, and so on? Who creates the various languages and the different natures of beings? The various sciences and arts, by whom are they revealed? How many kinds of Gatha (verses) are there, and how are long and short verses distinguished? How many kinds of 'becoming' (Bhava, existence) are there? What is called 'treatise' (Abhidhamma)? How does food arise, and how do the various desires arise? What kind of person is called a 'king' (Raja), and how are a Chakravartin (wheel-turning king) and a small king (ordinary king) distinguished? How does one protect a country? How many kinds of Devas (gods) are there? What is called 'earth' (Prithvi), and how do the stars, sun, and moon exist? How many types of practitioners of liberation are there? How many kinds of disciples are there? What kind of teacher is called an 'Acharya' (mentor)? How many kinds of Buddhas are there? How many kinds of births are there? Mara (demon) and the various heretical teachings, how many kinds are there of each? Self-nature (Prakriti) and mind (Citta), how many kinds are there of each? How is measurement established? May the most excellent one (Buddha) explain. How do emptiness, wind, and clouds arise? How do mindfulness and intelligence arise? What are forests and what are trees? What are creeping plants? What are elephants, horses, and deer? How are they captured? What is baseness? What causes baseness? How is one influenced by the six teachers (of heretical doctrines)? What is an Icchantika (one who has severed their roots of goodness)? Men, women, and those who are neither, how do all these arise? How does practice decline? How does practice progress? By what method does a meditation master establish what kind of person? Beings in the various destinies (Gati, realms of rebirth), what are their appearances and kinds? What is wealth? What causes wealth? What is the Sakya (Shakya) clan? What caused the Sakya clan to arise? What is the Ikshvaku (Sugarcane) clan? May the Supreme One explain. What are the long-suffering ascetics? How do they teach? How does the Tathagata (Thus Come One) in all...
時剎現， 種種名色類， 最勝子圍繞？ 云何不食肉？ 云何制斷肉？ 食肉諸種類， 何因故食肉？ 云何日月形， 須彌及蓮華， 師子勝相剎， 側住覆世界， 如因陀羅網， 或悉諸珍寶， 箜篌細腰鼓， 狀種種諸華， 或離日月光， 如是等無量？ 云何為化佛？ 云何報生佛？ 云何如如佛？ 云何智慧佛？ 云何于欲界， 不成等正覺？ 何故色究竟， 離欲得菩提？ 善逝般涅槃， 誰當持正法？ 天師住久如， 正法幾時住？ 悉檀及與見， 各復有幾種？ 毗尼比丘分， 云何何因緣？ 彼諸最勝子， 緣覺及聲聞， 何因百變易？ 云何百無受？ 云何世俗通？ 云何出世間？ 云何為七地？ 唯愿為演說。 僧伽有幾種？ 云何為壞僧？ 云何醫方論， 是復何因緣？ 何故大牟尼， 唱說如是言： 『迦葉、拘留孫、 拘那含是我？』 何故說斷常， 及與我無我？ 何不一切時， 演說真實義， 而復為眾生， 分別說心量？ 何因男女林， 訶梨阿摩勒， 雞羅及鐵圍， 金剛等諸山， 無量寶莊嚴， 仙闥婆充滿？」 無上世間解， 聞彼所
{ "translations": [ "現代漢語譯本", "時剎現，\n種種名色類，最勝子（指菩薩）圍繞？\n云何不食肉？云何制斷肉？\n食肉諸種類，何因故食肉？\n云何日月形，須彌（Sumeru，山名）及蓮華，\n師子勝相剎，側住覆世界，\n如因陀羅網（Indra's net，帝釋天之網），或悉諸珍寶，\n箜篌（一種樂器）細腰鼓，狀種種諸華，\n或離日月光，如是等無量？\n云何為化佛？云何報生佛？\n云何如如佛？云何智慧佛？\n云何于欲界，不成等正覺（Anuttara-samyak-sambodhi，無上正等正覺）？\n何故色究竟（Akanistha，色界天頂），離欲得菩提（Bodhi，覺悟）？\n善逝（Tathagata，如來）般涅槃（Parinirvana，完全的涅槃），誰當持正法（Dharma，佛法）？\n天師住久如，正法幾時住？\n悉檀（Siddhanta，佛教術語，意為究竟的理論或教義）及與見，各復有幾種？\n毗尼（Vinaya，戒律）比丘（Bhikkhu，出家男眾）分，云何何因緣？\n彼諸最勝子，緣覺（Pratyekabuddha，獨覺）及聲聞（Sravaka，聽聞佛法而悟道的修行者），\n何因百變易？云何百無受？\n云何世俗通？云何出世間？\n云何為七地？唯愿為演說。\n僧伽（Sangha，僧團）有幾種？云何為壞僧？\n云何醫方論，是復何因緣？\n何故大牟尼（Mahamuni，偉大的聖人，指佛陀），唱說如是言：\n『迦葉（Kasyapa，過去七佛之一）、拘留孫（Krakucchanda，過去七佛之一）、拘那含（Kanakamuni，過去七佛之一）是我？』\n何故說斷常，及與我無我？\n何不一切時，演說真實義，\n而復為眾生，分別說心量？\n何因男女林，訶梨（Haritaki，一種藥用植物）阿摩勒（Amalaka，一種水果），\n雞羅及鐵圍，金剛等諸山，\n無量寶莊嚴，仙闥婆（Gandharva，天上的樂神）充滿？」 ], "english_translations": [ "English version", "At what moment does a Buddha-field appear,\nWith various kinds of names and forms, surrounded by the most excellent beings (Bodhisattvas)?\nWhy is meat not eaten? Why is the eating of meat prohibited?\nWhat is the reason that meat-eating beings eat meat?\nWhat is the shape of the sun and moon, Mount Sumeru (Sumeru, name of a mountain) and lotuses,\nThe Buddha-field with the victorious appearance of a lion, dwelling sideways and covering the world,\nLike Indra's net (Indra's net), or all kinds of jewels,\nHarps, slender-waisted drums, shaped like various kinds of flowers,\nOr devoid of the light of the sun and moon, and so on, immeasurable?\nWhat is a transformation Buddha? What is a retribution-body Buddha?\nWhat is a Suchness Buddha? What is a Wisdom Buddha?\nWhy is it that in the desire realm, one does not attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?\nWhy is it that in Akanistha (Akanistha, the highest heaven in the Realm of Form), one attains Bodhi (Bodhi, enlightenment) by being free from desire?\nWhen the Well-Gone One (Tathagata, the Thus Come One) enters Parinirvana (Parinirvana, complete Nirvana), who will uphold the Dharma (Dharma, the teachings of the Buddha)?\nHow long does the Teacher of Gods and Humans abide, and how long does the Dharma abide?\nHow many kinds are there of Siddhanta (Siddhanta, established doctrine) and views?\nWhat are the divisions of the Vinaya (Vinaya, monastic discipline) for Bhikkhus (Bhikkhu, Buddhist monks), and what are the causes and conditions?\nWhy do those most excellent beings, Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) and Sravakas (Sravaka, Hearers), undergo hundreds of transformations?\nWhat is the meaning of 'hundred without reception'?\nWhat is mundane knowledge? What is supramundane knowledge?\nWhat are the seven grounds? Please explain them for us.\nHow many kinds of Sangha (Sangha, monastic community) are there? What constitutes the breaking of the Sangha?\nWhat is the theory of medicine, and what are its causes and conditions?\nWhy did the Great Sage (Mahamuni, the Great Sage, referring to the Buddha) proclaim these words:\n'Kasyapa (Kasyapa, one of the past seven Buddhas), Krakucchanda (Krakucchanda, one of the past seven Buddhas), and Kanakamuni (Kanakamuni, one of the past seven Buddhas) are me?'\nWhy speak of permanence and impermanence, and of self and no-self?\nWhy not always expound the true meaning,\nBut instead, for the sake of sentient beings, separately speak of the measure of the mind?\nWhat is the reason for forests of men and women, Haritaki (Haritaki, a medicinal plant), Amalaka (Amalaka, a fruit),\nMount Kila, the Iron Ring Mountains, and the Vajra Mountains,\nAdorned with immeasurable jewels, and filled with Gandharvas (Gandharva, celestial musicians)?" ] }
說偈， 大乘諸度門， 諸佛心第一。 (此心如樹木堅實心，非念慮心也)。 「善哉善哉問！ 大慧善諦聽， 我今當次第， 如汝所問說。 生及與不生， 涅槃空剎那， 趣至無自性， 佛諸波羅蜜。 佛子與聲聞， 緣覺諸外道， 及與無色行， 如是種種事。 須彌巨海山， 洲渚剎土地， 星宿及日月， 外道天修羅， 解脫自在通， 力禪三摩提， 滅及如意足， 覺支及道品， 諸禪定無量。 諸陰身往來， 正受滅盡定。 三昧起心說， 心意及與識， 無我法有五， 自性想所想， 及與現二見， 乘及諸種性， 金銀摩尼等， 一闡提大種， 荒亂及一佛， 智爾焰得向。 眾生有無有， 像馬諸禽獸， 云何而捕取？ 譬因成悉檀， 及與作所作， 鬱林迷惑通。 心量不現有， 諸地不相至， 百變百無受。 醫方工巧論， 伎術諸明處， 諸山須彌地， 巨海日月量。 下中上眾生， 身各幾微塵， 一一剎幾塵， 弓弓數有幾， 肘步拘樓舍， 半由延由延。 兔毫窗塵蟻， 羊毛䵃麥塵， 缽他幾䵃麥， 阿羅䵃麥幾， 獨籠那佉梨， 勒叉及
【現代漢語翻譯】 現代漢語譯本 說偈： 大乘的各種度門（pāramitā），是諸佛心中最首要的。 （此心如樹木的堅實核心，不是念頭思慮的心。） 『好啊，好啊，你的提問真好！ 大慧（Mahāmati）啊，好好地聽著，我現在將按順序， 如你所問的來解說。關於生與不生， 涅槃（nirvāṇa）、空、剎那（kṣaṇa），趨向于無自性， 佛的各種波羅蜜（pāramitā）。佛子與聲聞（śrāvaka）， 緣覺（pratyekabuddha）、各種外道，以及無色界的修行者， 像這樣的種種事情。須彌山（Sumeru）、巨大的海洋山， 洲渚、剎土（kṣetra）、土地，星宿以及日月， 外道、天（deva）、阿修羅（asura），解脫、自在神通， 力、禪定（dhyāna）、三摩提（samādhi），滅盡以及如意足（ṛddhipāda）， 覺支（bodhyaṅga）以及道品（mārgaṅga），各種禪定（dhyāna）無量。 各種陰（skandha）、身（kāya）的往來，正受（samāpatti）、滅盡定（nirodha-samāpatti）。 三昧（samādhi）生起時心的說法，心、意以及識（vijñāna）， 無我（anātman）、法（dharma）有五種，自性（svabhāva）、想（saṃjñā）、所想， 以及顯現的二種見解，乘（yāna）以及各種姓， 金、銀、摩尼（maṇi）等，一闡提（icchantika）、大種（mahābhūta）， 荒亂以及一佛，智爾焰（jñānāloka）得向。 眾生（sattva）有或沒有，像、馬各種禽獸， 如何去捕捉？譬如因成就悉檀（siddhānta）， 以及作與所作，鬱林（gahana）迷惑通。 心量不顯現存在，各種地（bhūmi）不互相到達， 百變百無受。醫方工巧論， 伎術各種明處，各種山、須彌地（Sumeru）， 巨海日月量。下中上眾生（sattva）， 身各有多少微塵，每一個剎土（kṣetra）有多少塵， 弓弓數有多少，肘、步、拘樓舍（krośa）， 半由延（yojana）、由延（yojana）。兔毫、窗塵、蟻， 羊毛、䵃麥塵，缽他（pātha）有多少䵃麥， 阿羅（āḷhaka）有多少䵃麥，獨籠那（droṇa）、佉梨（kharī）， 勒叉（lakṣa）以及...
【English Translation】 English version Speaking in verses: The various gates of the Mahāyāna pāramitās (perfections) are foremost in the minds of all Buddhas. (This mind is like the solid core of a tree, not the mind of thoughts and deliberations.) 'Excellent, excellent question! Mahāmati (Great Wisdom), listen carefully, I will now explain in order, As you have asked. About birth and non-birth, Nirvāṇa (liberation), emptiness, kṣaṇa (instant), tending towards no-self-nature, The various pāramitās (perfections) of the Buddhas. Buddha-sons and śrāvakas (hearers), Pratyekabuddhas (solitary realizers), various heretics, and practitioners of the formless realms, Such various matters. Mount Sumeru (the central world mountain), the great ocean mountain, Islands, kṣetras (Buddha-fields), lands, stars and the sun and moon, Heretics, devas (gods), asuras (demons), liberation, unhindered superknowledges, Powers, dhyāna (meditation), samādhi (concentration), cessation and the ṛddhipādas (bases of magical power), Bodhyangas (factors of enlightenment) and mārgaṅgas (factors of the path), various immeasurable dhyānas (meditations). The various skandhas (aggregates), the coming and going of the kāya (body), samāpatti (attainments), nirodha-samāpatti (cessation attainment). The explanation of the mind when samādhi (concentration) arises, mind, thought, and vijñāna (consciousness), Anātman (no-self), dharma (teachings) has five aspects, svabhāva (self-nature), saṃjñā (perception), what is perceived, And the two views that appear, yāna (vehicle) and various lineages, Gold, silver, maṇi (jewels), etc., icchantika (those without faith), mahābhūta (great elements), Chaos and one Buddha, jñānāloka (light of wisdom) attains towards. Sattvas (beings) existing or not existing, elephants, horses, various birds and beasts, How to capture them? For example, the cause accomplishes siddhānta (established doctrine), And doing and what is done, gahana (thicket) confusingly penetrates. The measure of the mind does not appear to exist, the various bhūmis (grounds) do not reach each other, A hundred changes, a hundred no-receptions. Medical formulas, skillful treatises, Technical skills, various places of knowledge, various mountains, Sumeru (the central world mountain), The measure of the great ocean, sun, and moon. Lower, middle, and upper sattvas (beings), How many dust motes in each body, how many dust motes in each kṣetra (Buddha-field), How many bow-lengths in number, cubits, paces, krośas (unit of distance), Half a yojana (unit of distance), a yojana (unit of distance). Rabbit hair, window dust, ant, Sheep's wool, wheat dust, how many wheat grains in a pātha (unit of measure), How many wheat grains in an āḷhaka (unit of measure), droṇa (unit of measure), kharī (unit of measure), Lakṣa (one hundred thousand) and...
舉利， 乃至頻婆羅， 是各有幾數。 為有幾阿㝹， 名舍梨沙婆。 幾舍梨沙婆， 名為一賴提。 幾賴提摩沙， 為摩沙陀那。 幾摩沙陀那， 名為陀那羅。 復幾陀那羅， 為迦梨沙那。 幾迦梨沙那， 為成一波羅。 此等積聚相， 幾波羅彌樓。 是等所應請， 何須問餘事？ 聲聞辟支佛， 佛及最勝子， 身各有幾數。 何故不問此？ 火焰幾阿㝹， 風阿㝹復幾， 根根幾阿㝹， 毛孔眉毛幾？ 護財自在王， 轉輪聖帝王， 云何王守護？ 云何為解脫？ 廣說及句說， 如汝之所問。 眾生種種欲， 種種諸飲食， 云何男女林， 金剛堅固山？ 云何如幻夢， 野鹿渴愛譬？ 云何山天仙， 揵闥婆莊嚴， 解脫至何所， 誰縛誰解脫？ 云何禪境界， 變化及外道？ 云何無因作？ 云何有因作？ 有因無因作， 及非有無因？ 云何現已滅？ 云何凈諸覺？ 云何諸覺轉， 及轉諸所作？ 云何斷諸想？ 云何三昧起？ 破三有者誰？ 何處為何身？ 云何無眾生， 而說有吾我？ 云何世俗說， 唯愿廣分別。 所問相云何， 及所問非我？
【現代漢語翻譯】 現代漢語譯本： 『舉利』（Juli），乃至『頻婆羅』（Pinbala），這些各有幾個？有幾個『阿㝹』（Anu），名為『舍梨沙婆』（Shalishapo）？幾個『舍梨沙婆』（Shalishapo），名為一個『賴提』（Laiti）？幾個『賴提摩沙』（Laitimosha），為一個『摩沙陀那』（Mashatuona）？幾個『摩沙陀那』（Mashatuona），名為『陀那羅』（Tuonaluo）？又有幾個『陀那羅』（Tuonaluo），為一個『迦梨沙那』（Jialishana）？幾個『迦梨沙那』（Jialishana），成為一個『波羅』（Bolo）？這些積聚相，幾個『波羅』（Bolo）為『彌樓』（Milou）？這些所應該請問的，何須問其他事？聲聞、辟支佛、佛以及最勝子，身各有幾個？為何不問這些？火焰有幾個『阿㝹』（Anu）？風有幾個『阿㝹』（Anu）？根根有幾個『阿㝹』（Anu）？毛孔眉毛又有幾個？護財自在王、轉輪聖帝王，如何守護？如何解脫？ 廣說和句說，如你所問。眾生有種種慾望，種種飲食，男女林是什麼？金剛堅固山是什麼？如何如幻夢，野鹿渴愛譬喻是什麼？如何是山天仙，揵闥婆（Gandharva）的莊嚴，解脫到達何處，誰縛誰解脫？ 什麼是禪的境界，變化及外道？什麼是無因作？什麼是有因作？有因無因作，以及非有無因？什麼是現已滅？什麼是清凈諸覺？什麼是諸覺轉，以及轉諸所作？什麼是斷諸想？什麼是三昧起？破三有者是誰？何處為何身？ 什麼是無眾生，而說有吾我？什麼是世俗說，唯愿廣分別。所問的相是什麼，以及所問的非我？
【English Translation】 English version: 『Juli』 and 『Pinbala』, how many of each are there? How many 『Anu』 are there in a 『Shalishapo』? How many 『Shalishapo』 make one 『Laiti』? How many 『Laitimosha』 make a 『Mashatuona』? How many 『Mashatuona』 make a 『Tuonaluo』? And how many 『Tuonaluo』 make a 『Jialishana』? How many 『Jialishana』 make a 『Bolo』? In these accumulations, how many 『Bolo』 make a 『Milou』? These are the things that should be asked; why ask about other matters? How many bodies do Shravakas, Pratyekabuddhas, Buddhas, and the best of sons each have? Why not ask about these? How many 『Anu』 are there in a flame? How many 『Anu』 are there in the wind? How many 『Anu』 are there in each root? How many are there in pores and eyebrows? How do the King of Wealth and the Chakravartin King protect? How is there liberation? Speak broadly and in sentences, as you have asked. What are the various desires of beings, the various foods, the forest of men and women, and the adamantine, firm mountain? How is it like a dream, like the parable of the deer thirsty for love? How are the mountain gods and the adornments of the Gandharvas? Where does liberation reach, who binds and who liberates? What is the realm of Dhyana, transformation, and the heretics? What is action without cause? What is action with cause? Action with and without cause, and neither with nor without cause? What is it that appears and then vanishes? What is it that purifies all perceptions? What is the turning of all perceptions, and the turning of all actions? What is the cessation of all thoughts? What is the arising of Samadhi? Who is it that breaks the three existences? Where and in what body? What is it that there are no beings, yet it is said that there is self? What is conventional speech? I wish you would explain it broadly. What is the nature of what is asked, and what is the non-self that is asked about?
云何為胎藏， 及種種異身？ 云何斷常見？ 云何心得定？ 言說及諸智， 戒種性佛子， 云何成及論？ 云何師弟子， 種種諸眾生， 斯等復云何？ 云何為飲食， 聰明廣施設？ 云何樹葛縢？ 最勝子所問。 云何種種剎， 仙人長苦行？ 云何為族姓， 從何師受學？ 云何為醜陋？ 云何人修行？ 欲界何不覺、 阿迦膩吒成？ 云何俗神通？ 云何為比丘？ 云何為化佛？ 云何為報佛？ 云何為如如， 平等智慧佛？ 云何為眾僧？ 佛子如是問， 箜篌腰鼓花， 剎土離光明， 心地者有七。 所問皆如實， 此及餘眾多， 佛子所應問， 一一相相應。 遠離諸見過， 悉檀離言說， 我今當顯示， 次第建立句。 佛子善諦聽， 此上百八句， 如諸佛所說。
「不生句，生句。常句，無常句。相句，無相句。住異句，非住異句。剎那句，非剎那句。自性句，離自性句。空句，不空句。斷句，不斷句。邊句，非邊句。中句，非中句。常句，非常句(凡有三常，此常梵音與上常音異也)。緣句，非緣句。因句，非因句。煩惱句，非煩惱句。愛句，非愛句。方便句，非方便句。巧句，非巧
【現代漢語翻譯】 現代漢語譯本 『什麼是胎藏（Taizang），以及種種不同的身形？』 『如何斷除常見和斷見？』 『如何使心獲得禪定？』 『關於言說和各種智慧，戒律、種姓和佛子（Fozi），如何成就和論述？』 『如何成為師父和弟子，以及種種眾生，這些又是如何？』 『什麼是飲食，以及聰明地廣泛佈施？』 『如何種植葛藤？』這是最殊勝的佛子所問。 『什麼是種種剎土（chatu），仙人長久地苦行？』 『什麼是族姓，從哪位老師那裡接受學習？』 『什麼是醜陋？』 『人如何修行？』 『欲界（Yujie）為何不能覺悟，阿迦膩吒天（Akanizha）如何成就？』 『什麼是世俗的神通？』 『什麼是比丘（Biqiu）？』 『什麼是化佛（Huofo）？』 『什麼是報佛（Baofo）？』 『什麼是如如（Ruru），平等智慧佛？』 『什麼是眾僧（Zhong seng）？』 佛子這樣問道，『箜篌、腰鼓、花，剎土遠離光明，心地有七種。』 所問的都如實，這些以及其餘眾多，都是佛子應該問的，一一相應。 遠離各種邪見，悉檀（Xitan）遠離言說，我現在將要顯示，次第建立句。 佛子好好地聽著，這上面有一百零八句，如諸佛所說。
『不生句，生句。常句，無常句。相句，無相句。住異句，非住異句。剎那句，非剎那句。自性句，離自性句。空句，不空句。斷句，不斷句。邊句，非邊句。中句，非中句。常句，非常句（這裡的「常」與前面的「常」梵文發音不同）。緣句，非緣句。因句，非因句。煩惱句，非煩惱句。愛句，非愛句。方便句，非方便句。巧句，非巧句。』
【English Translation】 English version 『What is the Womb Treasury (Taizang), and the various different forms?』 『How to cut off the views of permanence and annihilation?』 『How to make the mind attain Samadhi?』 『Regarding speech and all kinds of wisdom, precepts, lineage, and Buddha-children (Fozi), how are they accomplished and discussed?』 『How to become a teacher and disciple, and what about all kinds of sentient beings?』 『What is food and drink, and intelligent, extensive giving?』 『How to plant kudzu vines?』 This is what the most excellent Buddha-child asks. 『What are the various Buddha-lands (chatu), and the long ascetic practices of immortals?』 『What is lineage, and from which teacher to receive learning?』 『What is ugliness?』 『How do people cultivate?』 『Why is the Desire Realm (Yujie) unable to awaken, and how is Akanizha heaven (Akanizha) attained?』 『What are worldly supernormal powers?』 『What is a Bhikshu (Biqiu)?』 『What is a Transformation Body Buddha (Huofo)?』 『What is a Reward Body Buddha (Baofo)?』 『What is Suchness (Ruru), the Buddha of equal wisdom?』 『What is the Sangha (Zhong seng)?』 The Buddha-child asks, 『Kangling drums, waist drums, flowers, Buddha-lands far from light, the mind-ground has seven.』 What is asked is all true, these and many others, are what the Buddha-child should ask, each corresponding. Far from all wrong views, Siddham (Xitan) is far from speech, I will now reveal, sequentially establish sentences. Buddha-child, listen well, above this are one hundred and eight sentences, as the Buddhas have said.
『The sentence of non-birth, the sentence of birth. The sentence of permanence, the sentence of impermanence. The sentence of characteristics, the sentence of no characteristics. The sentence of abiding and changing, the sentence of non-abiding and non-changing. The sentence of momentariness, the sentence of non-momentariness. The sentence of self-nature, the sentence of being apart from self-nature. The sentence of emptiness, the sentence of non-emptiness. The sentence of cessation, the sentence of non-cessation. The sentence of boundary, the sentence of non-boundary. The sentence of middle, the sentence of non-middle. The sentence of permanence, the sentence of non-permanence (the 'permanence' here has a different Sanskrit pronunciation from the 'permanence' above). The sentence of condition, the sentence of non-condition. The sentence of cause, the sentence of non-cause. The sentence of affliction, the sentence of non-affliction. The sentence of love, the sentence of non-love. The sentence of skillful means, the sentence of non-skillful means. The sentence of skill, the sentence of non-skill.』
句。凈句，非凈句。成句，非成句。譬句，非譬句。弟子句，非弟子句。師句，非師句。種性句，非種性句。三乘句，非三乘句。所有句，無所有句。愿句，非愿句。三輪句，非三輪句。相句，非相句。有品句，非有品句。俱句，非俱句。緣自聖智現法樂句，非現法樂句。剎土句，非剎土句。阿㝹句，非阿㝹句。水句，非水句。弓句，非弓句。實句，非實句。數句，非數句(此物之數也)。數句，非數句(此數，霜縷反)。明句，非明句。虛空句，非虛空句。云句，非云句。工巧伎術明處句，非明處句。風句，非風句。地句，非地句。心句，非心句。施設句，非施設句。自性句，非自性句。陰句，非陰句。眾生句，非眾生句。慧句，非慧句。涅槃句，非涅槃句。爾焰句，非爾焰句。外道句，非外道句。荒亂句，非荒亂句。幻句，非幻句。夢句，非夢句。焰句，非焰句。像句，非像句。輪句，非輪句。揵闥婆句，非揵闥婆句。天句，非天句。飲食句，非飲食句。淫慾句，非淫慾句。見句，非見句。波羅蜜句，非波羅蜜句。戒句，非戒句。日月星宿句，非日月星宿句。諦句，非諦句。果句，非果句。滅起句，非滅起句。治句，非治句。相句，非相句。支句，非支句。巧明處句，非巧明處句。禪句，非禪句。迷句，非迷句。
現句，非現句。護句，非護句。族句，非族句。仙句，非仙句。王句，非王句。攝受句，非攝受句。實句，非實句。記句，非記句。一闡提句，非一闡提句。女男不男句，非女男不男句。味句，非味句。事句，非事句。身句，非身句。覺句，非覺句。動句，非動句。根句，非根句。有為句，非有為句。無為句，非無為句。因果句，非因果句。色究竟句，非色究竟句。節句，非節句。郁樹藤句，非郁樹藤句。雜句，非雜句。說句，非說句。毗尼句，非毗尼句。比丘句，非比丘句。處句，非處句。字句，非字句。大慧！是百八句先佛所說，汝及諸菩薩摩訶薩，應當修學。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！諸識有幾種生住滅？」
佛告大慧：「諸識有二種生住滅，非思量所知。諸識有二種生：謂流注生，及相生。有二種住：謂流注住，及相住。有二種滅：謂流注滅，及相滅。諸識有三種相：謂轉相、業相、真相。大慧！略說有三種識，廣說有八相。何等為三？謂真識、現識，及分別事識。大慧！譬如明鏡，持諸色像；現識處現，亦復如是。大慧！現識及分別事識，此二壞不壞，相展轉因。大慧！不思議薰及不思議變，是現識因。大慧！取種種塵，及無始妄想薰，是分別事識因。大慧！若覆彼真識，種
【現代漢語翻譯】 現代漢語譯本： 『現句』（當下存在的句子），非『現句』（非當下存在的句子）。『護句』（守護的句子），非『護句』（非守護的句子）。『族句』（種族的句子），非『族句』（非種族的句子）。『仙句』（神仙的句子），非『仙句』（非神仙的句子）。『王句』（國王的句子），非『王句』（非國王的句子）。『攝受句』（攝受眾生的句子），非『攝受句』（非攝受眾生的句子）。『實句』（真實的句子），非『實句』（非真實的句子）。『記句』（預言的句子），非『記句』（非預言的句子）。『一闡提句』（斷善根者的句子），非『一闡提句』（非斷善根者的句子）。『女男不男句』（雌雄同體者的句子），非『女男不男句』（非雌雄同體者的句子）。『味句』（味道的句子），非『味句』（非味道的句子）。『事句』（事件的句子），非『事句』（非事件的句子）。『身句』（身體的句子），非『身句』（非身體的句子）。『覺句』（覺悟的句子），非『覺句』（非覺悟的句子）。『動句』（運動的句子），非『動句』（非運動的句子）。『根句』（根源的句子），非『根句』（非根源的句子）。『有為句』（有為法的句子），非『有為句』（非有為法的句子）。『無為句』（無為法的句子），非『無為句』（非無為法的句子）。『因果句』（因果的句子），非『因果句』（非因果的句子）。『色究竟句』（色界頂端的句子），非『色究竟句』（非色界頂端的句子）。『節句』（節日的句子），非『節句』（非節日的句子）。『郁樹藤句』（茂盛樹木藤蔓的句子），非『郁樹藤句』（非茂盛樹木藤蔓的句子）。『雜句』（雜亂的句子），非『雜句』（非雜亂的句子）。『說句』（說的句子），非『說句』（非說的句子）。『毗尼句』（戒律的句子），非『毗尼句』（非戒律的句子）。『比丘句』（比丘的句子），非『比丘句』（非比丘的句子）。『處句』（處所的句子），非『處句』（非處所的句子）。『字句』（文字的句子），非『字句』（非文字的句子）。大慧（Mahamati）！這是百八句，是過去諸佛所說的，你和各位菩薩摩訶薩，應當修學。』
這時，大慧菩薩摩訶薩又對佛說：『世尊！各種識有幾種生、住、滅？』
佛告訴大慧：『各種識有兩種生、住、滅，不是思量所能知道的。各種識有兩種生：叫做流注生和相生。有兩種住：叫做流注住和相住。有兩種滅：叫做流注滅和相滅。各種識有三種相：叫做轉相、業相、真相。大慧（Mahamati）！簡略地說有三種識，詳細地說有八種相。哪三種呢？叫做真識、現識，和分別事識。大慧（Mahamati）！譬如明亮的鏡子，能夠照持各種色像；現識的顯現，也是這樣。大慧（Mahamati）！現識和分別事識，這兩種是壞與不壞，互相輾轉為因。大慧（Mahamati）！不可思議的熏習和不可思議的變異，是現識的因。大慧（Mahamati）！取種種塵境，和無始以來的妄想熏習，是分別事識的因。大慧（Mahamati）！如果覆蓋了那個真識的種子，
【English Translation】 English version: 'Sentient sentence,' not 'non-sentient sentence.' 'Protective sentence,' not 'non-protective sentence.' 'Clan sentence,' not 'non-clan sentence.' 'Sage sentence,' not 'non-sage sentence.' 'King sentence,' not 'non-king sentence.' 'Receptive sentence,' not 'non-receptive sentence.' 'Real sentence,' not 'non-real sentence.' 'Prophecy sentence,' not 'non-prophecy sentence.' 'Icchantika sentence' (one who has severed their roots of goodness), not 'non-Icchantika sentence.' 'Hermaphrodite sentence,' not 'non-hermaphrodite sentence.' 'Taste sentence,' not 'non-taste sentence.' 'Event sentence,' not 'non-event sentence.' 'Body sentence,' not 'non-body sentence.' 'Awakening sentence,' not 'non-awakening sentence.' 'Movement sentence,' not 'non-movement sentence.' 'Root sentence,' not 'non-root sentence.' 'Conditioned sentence,' not 'non-conditioned sentence.' 'Unconditioned sentence,' not 'non-unconditioned sentence.' 'Cause and effect sentence,' not 'non-cause and effect sentence.' 'Akanistha sentence' (highest form realm), not 'non-Akanistha sentence.' 'Festival sentence,' not 'non-festival sentence.' 'Dense tree and vine sentence,' not 'non-dense tree and vine sentence.' 'Miscellaneous sentence,' not 'non-miscellaneous sentence.' 'Speaking sentence,' not 'non-speaking sentence.' 'Vinaya sentence' (discipline), not 'non-Vinaya sentence.' 'Bhikshu sentence' (monk), not 'non-Bhikshu sentence.' 'Place sentence,' not 'non-place sentence.' 'Word sentence,' not 'non-word sentence.' Mahamati! These are the one hundred and eight sentences spoken by the Buddhas of the past. You and all the Bodhisattva-Mahasattvas should study them.'
Then, the Bodhisattva-Mahasattva Mahamati again said to the Buddha: 'World Honored One! How many kinds of arising, abiding, and ceasing are there for the various consciousnesses?'
The Buddha said to Mahamati: 'There are two kinds of arising, abiding, and ceasing for the various consciousnesses, which cannot be known by thought. There are two kinds of arising for the consciousnesses: called the flowing arising and the appearance arising. There are two kinds of abiding: called the flowing abiding and the appearance abiding. There are two kinds of ceasing: called the flowing ceasing and the appearance ceasing. There are three aspects of the consciousnesses: called the transformation aspect, the karma aspect, and the truth aspect. Mahamati! Briefly speaking, there are three kinds of consciousnesses; in detail, there are eight aspects. What are the three? They are called the True Consciousness, the Manifestation Consciousness, and the Discriminating Consciousness. Mahamati! For example, a bright mirror holds various forms and images; the manifestation of the Manifestation Consciousness is also like this. Mahamati! The Manifestation Consciousness and the Discriminating Consciousness, these two are destructible and indestructible, mutually causing each other. Mahamati! Inconceivable perfuming and inconceivable transformation are the cause of the Manifestation Consciousness. Mahamati! Taking various dust objects and the perfuming of beginningless deluded thoughts are the cause of the Discriminating Consciousness. Mahamati! If the seeds of that True Consciousness are covered,
種不實諸虛妄滅，則一切根識滅。大慧！是名相滅。大慧！相續滅者，相續所因滅，則相續滅，所從滅及所緣滅，則相續滅。大慧！所以者何？是其所依故。依者，謂無始妄想薰。緣者，謂自心見等識境妄想。大慧！譬如泥團微塵，非異非不異。金莊嚴具，亦復如是。大慧！若泥團微塵異者，非彼所成；而實彼成，是故不異。若不異者，則泥團微塵應無分別。如是，大慧！轉識藏識真相若異者，藏識非因；若不異者，轉識滅藏識亦應滅。而自真相實不滅。是故，大慧！非自真相識滅，但業相滅。若自真相滅者，藏識則滅。大慧！藏識滅者，不異外道斷見論議。大慧！彼諸外道，作如是論，謂：『攝受境界滅，識流注亦滅。若識流注滅者，無始流注應斷。』大慧！外道說流注生因，非眼識色明集會而生，更有異因。大慧！彼因者說言：『若勝妙、若士夫、若自在、若時、若微塵。』
「複次，大慧！有七種性自性，所謂：集性自性、性自性、相性自性、大種性自性、因性自性、緣性自性、成性自性。
「複次，大慧！有七種第一義，所謂：心境界、慧境界、智境界、見境界、超二見境界、超子地境界、如來自到境界。大慧！此是過去未來現在，諸如來、應供、等正覺，性自性第一義心(此心梵音肝栗大，肝
【現代漢語翻譯】 現代漢語譯本 『斷除不真實的各種虛妄，那麼一切根識都會滅除。大慧（Mahamati）！這叫做相滅。大慧！相續滅，指的是相續的起因滅除，那麼相續也就滅除了；相續所從生起之處滅除，以及相續所緣之境滅除，那麼相續也就滅除了。大慧！這是為什麼呢？因為這些是相續所依賴的。所依賴的，指的是無始以來的妄想熏習。所緣的，指的是自心所見的等識境妄想。大慧！譬如泥團和微塵，說它們不同，又不是完全不同；金子和莊嚴的器具，也是這樣。大慧！如果泥團和微塵是不同的，那麼莊嚴器具就不是由泥土造成的；但實際上是由泥土造成的，所以說它們不是完全不同。如果說它們沒有分別，那麼泥團和微塵應該沒有分別才對。同樣，大慧！轉識和藏識的真如自性如果不同，那麼藏識就不是轉識的因；如果說它們沒有分別，那麼轉識滅的時候藏識也應該滅。但是真如自性實際上是不滅的。所以，大慧！不是真如自性識滅，只是業相滅。如果真如自性滅了，藏識也就滅了。大慧！藏識滅了，就和外道的斷見論議沒有什麼區別了。大慧！那些外道，是這樣說的，他們認為：『攝受境界滅了，識的流注也就滅了。如果識的流注滅了，那麼無始以來的流注就應該斷滅了。』大慧！外道說流注的生起，不是因為眼識、色、明、暗而生起，而是有其他的因。大慧！他們所說的那個因是：『勝妙、士夫、自在、時、微塵』。
『再者，大慧！有七種性自性，分別是：集性自性、性自性、相性自性、大種性自性、因性自性、緣性自性、成性自性。』
『再者，大慧！有七種第一義，分別是：心境界、慧境界、智境界、見境界、超二見境界、超子地境界、如來自到境界。大慧！這些是過去、未來、現在，諸如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha），性自性第一義心（此心梵音肝栗大，肝）』
【English Translation】 English version 『The extinction of unreal and false things leads to the extinction of all root consciousnesses. Mahamati! This is called the extinction of characteristics (lakshana-nirodha). Mahamati! The extinction of continuity (samtananirodha) means that when the cause of continuity is extinguished, then continuity is extinguished; when that from which continuity arises is extinguished, and when the object of continuity is extinguished, then continuity is extinguished. Mahamati! Why is this so? Because these are what it relies on. What it relies on refers to the beginningless perfuming of false imagination. What it takes as object refers to the false imagination of the consciousness realm seen by one's own mind. Mahamati! For example, a lump of clay and dust are neither different nor not different. Gold and ornaments are also like this. Mahamati! If a lump of clay and dust are different, then the ornament would not be made from them; but in reality, it is made from them, so they are not completely different. If they are not different, then the lump of clay and dust should not be distinguishable. Likewise, Mahamati! If the transformed consciousness (pravrtti-vijnana) and the storehouse consciousness (alaya-vijnana)'s suchness-nature (tathata) are different, then the storehouse consciousness is not the cause; if they are not different, then when the transformed consciousness is extinguished, the storehouse consciousness should also be extinguished. But the suchness-nature is in reality not extinguished. Therefore, Mahamati! It is not the suchness-nature consciousness that is extinguished, but only the karma-appearance (karma-lakshana) that is extinguished. If the suchness-nature were extinguished, then the storehouse consciousness would be extinguished. Mahamati! The extinction of the storehouse consciousness is no different from the annihilationist views of the non-Buddhists. Mahamati! Those non-Buddhists make such arguments, saying: 『When the grasping of objects is extinguished, the flow of consciousness is also extinguished. If the flow of consciousness is extinguished, then the beginningless flow should be cut off.』 Mahamati! The non-Buddhists say that the cause of the arising of the flow is not due to eye-consciousness, form, light, or darkness, but there is another cause. Mahamati! They say that this cause is: 『Supreme Being (Paramatma), Purusha (Purusha), Isvara (Isvara), Time (Kala), or Atoms (Paramanu).』
『Furthermore, Mahamati! There are seven kinds of own-natures (svabhava), namely: the own-nature of accumulation (samcaya-svabhava), the own-nature of nature (prakriti-svabhava), the own-nature of characteristics (lakshana-svabhava), the own-nature of the great elements (mahabhuta-svabhava), the own-nature of cause (hetu-svabhava), the own-nature of condition (pratyaya-svabhava), and the own-nature of accomplishment (nispattti-svabhava).』
『Furthermore, Mahamati! There are seven kinds of first principles (paramartha), namely: the realm of mind (citta-gocara), the realm of wisdom (prajna-gocara), the realm of knowledge (jnana-gocara), the realm of vision (drishti-gocara), the realm transcending the two views (dvaya-drishti-atikranta-gocara), the realm transcending the ground of the son (putra-bhumi-atikranta-gocara), and the realm of the Tathagata's (Tathagata) self-attainment (svayam-abhisambuddha-gocara). Mahamati! These are the first principle of own-nature of the Tathagatas (Tathagata), Arhats (Arhat), and Samyaksambuddhas (Samyaksambuddha) of the past, future, and present (this mind, in Sanskrit, is called ganlita, gan)』
栗大宋言心，謂如樹木心，非念慮心；念慮心梵音云質多也)。以性自性第一義心，成就如來世間、出世間、出世間上上法，聖慧眼入自共相建立；如所建立，不與外道論惡見共。大慧！云何外道論惡見共？所謂：自境界妄想見，不覺識自心所現，分齊不通。大慧！愚癡凡夫，性、無性、自性、第一義，作二見論。
「複次，大慧！妄想三有苦滅，無知愛業緣滅，自心所現幻境隨見。今當說。大慧！若有沙門婆羅門，欲令無種有種因果現，及事時住，緣陰界入生住，或言生已滅。大慧！彼若相續、若事、若生、若有、若涅槃、若道、若業、若果、若諦，破壞斷滅論。所以者何？以此現前不可得，及見始非分故。大慧！譬如破瓶，不作瓶事；亦如焦種，不作牙事。如是，大慧！若陰界入性，已滅今滅、當滅，自心妄想見無因故，彼無次第生。大慧！若復說無種有種識，三緣合生者，龜應生毛，沙應出油。汝宗則壞，違決定義。有種無種說有如是過，所作事業，悉空無義。大慧！彼諸外道，說有三緣合生者，所作方便因果自相，過去、未來、現在，有種、無種相。從本已來成事相承，覺想地轉，自見過習氣，作如是說。如是，大慧！愚癡凡夫，惡見所害，邪曲迷醉，無智妄稱一切智說。大慧！若復諸餘沙門婆羅門，
【現代漢語翻譯】 現代漢語譯本：摩訶摩帝（Mahamati），我說的心，是指如樹木的中心，而不是指念慮心（念慮心在梵語中稱為質多（Citta））。憑藉自性、自性第一義心，成就如來在世間、出世間、以及出世間之上的最上乘的法，以聖慧之眼進入自共相的建立；如所建立的，不與外道的邪惡見解相同。摩訶摩帝！什麼是與外道邪惡見解相同呢？就是所謂的：以自己的境界為基礎的虛妄分別見解，不能覺察到是自己內心所顯現的，分界限隔閡不通。摩訶摩帝！愚癡的凡夫，對於性、無性、自性、第一義，作出二元對立的論斷。
再次，摩訶摩帝！虛妄分別認為三有（三界）的苦滅除，是因為無知、愛、業的因緣滅除，這只是隨順自己所見到的自心所現的幻境。我現在要說。摩訶摩帝！如果有沙門或婆羅門，想要使無種生出有種的因果顯現，以及事物在時間上的存在，因緣和合產生陰、界、入的生住，或者說生起之後就滅亡。摩訶摩帝！他們如果說相續、事物、生、有、涅槃、道、業、果、諦等是破壞斷滅論。為什麼呢？因為這些在眼前是不可得的，並且所見的開始就是錯誤的。摩訶摩帝！譬如破裂的瓶子，不能再做瓶子的事情；也像焦枯的種子，不能再發芽。這樣，摩訶摩帝！如果陰、界、入的自性，已經滅、現在滅、將來滅，這是因為自心的虛妄分別見解認為沒有原因，所以它們不會有次第地產生。摩訶摩帝！如果又有人說無種生出有種的識，是三種因緣和合而生，那麼烏龜應該長毛，沙子應該榨出油。你的宗義就會崩潰，違背了決定的定義。有種無種的說法有這樣的過失，所做的事業，全部都是空無意義的。摩訶摩帝！那些外道，說有三種因緣和合而生，所做的方便因果的自相，過去、未來、現在，有種、無種的相。從根本以來，就以成就的事相來相承，覺想的境地轉變，以自己的錯誤見解和習氣，作出這樣的說法。這樣，摩訶摩帝！愚癡的凡夫，被邪惡的見解所害，邪曲迷惑，沒有智慧卻妄稱自己擁有一切智慧。摩訶摩帝！如果還有其他的沙門或婆羅門，
【English Translation】 English version: Mahamati, the 'mind' I speak of is like the heartwood of a tree, not the mind of thought (the mind of thought is called Citta in Sanskrit). It is by means of the self-nature and the heart of the highest meaning of self-nature that the Tathagata accomplishes the worldly, transcendental, and supreme transcendental dharmas, entering into the establishment of self-and-common characteristics with the eye of holy wisdom; as established, it does not share the evil views of heretics. Mahamati! What is shared with the evil views of heretics? It is what is called: the deluded view based on one's own realm, unable to perceive that it is manifested by one's own mind, with boundaries that are separate and impassable. Mahamati! Foolish ordinary people make dualistic arguments about nature, non-nature, self-nature, and the highest meaning.
Furthermore, Mahamati! The delusion that the suffering of the three realms (threefold existence) is extinguished because ignorance, love, and karma are extinguished is merely following the illusory realm manifested by one's own mind. Now I will speak. Mahamati! If there are shramanas or brahmins who wish to manifest the cause and effect of something with a seed arising from something without a seed, and the existence of things in time, the arising and abiding of skandhas (aggregates), dhatus (elements), and ayatanas (sense bases) due to conditions, or say that they arise and then perish. Mahamati! If they speak of continuity, things, birth, existence, nirvana, the path, karma, fruit, or truth as destructive annihilationism. Why? Because these are unobtainable in the present, and the beginning of what is seen is incorrect. Mahamati! For example, a broken bottle cannot perform the function of a bottle; just as a scorched seed cannot sprout. Thus, Mahamati! If the nature of skandhas, dhatus, and ayatanas has already perished, is perishing now, or will perish in the future, it is because the deluded view of one's own mind believes there is no cause, so they do not arise in sequence. Mahamati! If someone says that consciousness with a seed arises from something without a seed, born from the combination of three conditions, then turtles should grow hair, and sand should yield oil. Your doctrine would collapse, violating the definitive meaning. The statement of having a seed or not having a seed has such faults, and all actions performed are empty and meaningless. Mahamati! Those heretics who say that things arise from the combination of three conditions, the self-characteristics of the means, causes, and effects, past, future, and present, the characteristics of having a seed or not having a seed. From the beginning, they inherit accomplished phenomena, the realm of thought transforms, and with their own mistaken views and habitual tendencies, they make such statements. Thus, Mahamati! Foolish ordinary people, harmed by evil views, are crooked, deluded, and intoxicated, and without wisdom, they falsely claim to possess all wisdom. Mahamati! If there are other shramanas or brahmins,
見離自性、浮雲、火輪揵闥婆城，無生、幻、焰、水月及夢，內外心現，妄想無始虛偽，不離自心。妄想因緣滅盡，離妄想說所說、觀所觀，受用建立身之藏識。于識境界，攝受及攝受者不相應。無所有境界，離生住滅，自心起隨入分別。大慧！彼菩薩不久當得生死涅槃平等，大悲巧方便，無開發方便。大慧！彼一切眾生界，皆悉如幻，不勤因緣，遠離內外境界，心外無所見。次第隨入無相處，次第隨入從地至地三昧境界，解三界如幻，分別觀察，當得如幻三昧。度自心現無所有，得住般若波羅蜜。舍離彼生所作方便金剛喻三摩提，隨入如來身。隨入如如化，神通自在，慈悲方便，具足莊嚴。等入一切佛剎，外道入處，離心意意識。是菩薩漸次轉身，得如來身。大慧！是故欲得如來隨入身者，當遠離陰界入心，因緣所作方便，生住滅妄想虛偽。唯心直進，觀察無始虛偽過妄想習氣，因三有思惟無所有，佛地無生，到自覺聖趣，自心自在，到無開發行。如隨眾色摩尼，隨入眾生微細之心，而以化身隨心量度，諸地漸次相續建立。是故大慧！自悉檀善，應當修學。」
爾時大慧菩薩復白佛言：「世尊所說心意意識、五法、自性相，一切諸佛菩薩所行，自心見等，所緣境界不和合顯示，一切說成真實相，一切佛語心，
【現代漢語翻譯】 現代漢語譯本：見到離自性的事物，如浮雲、火輪、揵闥婆城（一種海市蜃樓），以及無生、幻象、火焰、水中月亮和夢境，這些都是內外心的顯現，是妄想無始以來的虛偽，它們不離自心。當妄想的因緣滅盡時，就遠離了妄想所說的、所觀的，以及受用建立身體的藏識（第八識，儲存業種）。在藏識的境界中，能攝受和所攝受兩者不相應。在無所有的境界中，遠離生住滅，自心生起並隨之分別。大慧（菩薩名）！那些菩薩不久將證得生死涅槃的平等，具備大悲的巧妙方便，以及無開發的方便。大慧！一切眾生界都如幻象，不需勤奮的因緣，就能遠離內外境界，心中之外無所見。次第隨入無相之處，次第隨入從地至地的三昧境界，理解三界如幻，分別觀察，就能證得如幻三昧（一種禪定）。度過自心顯現的無所有，就能安住于般若波羅蜜（智慧到彼岸）。舍離那些由生所作的方便金剛喻三摩提（一種堅固的禪定），隨入如來身。隨入如如化（與真如合一），神通自在，慈悲方便，具足莊嚴。平等進入一切佛剎（佛的國土），外道所不能進入之處，遠離心意意識（六識、末那識、阿賴耶識）。這位菩薩逐漸轉身，證得如來身。大慧！因此，想要證得如來隨入身的人，應當遠離陰界入心（五陰、十二入、十八界），因緣所作的方便，生住滅的妄想虛偽。唯有直入唯心，觀察無始以來的虛偽過妄想習氣，因為三有（欲有、色有、無色有）而思惟無所有，到達佛地無生，到達自覺聖趣，自心自在，到達無開發行。如同隨眾色的摩尼寶珠，隨入眾生微細的心，而以化身隨心量度，諸地（菩薩的修行階位）逐漸次第相續建立。所以，大慧！善於自悉檀（自宗的教義），應當修學。 這時，大慧菩薩又對佛說：『世尊所說的心意意識（六識、末那識、阿賴耶識）、五法（名、相、分別、正智、如如）、自性相（自體相、自性相、共相、異相、正相），一切諸佛菩薩所行的，自心見等，所緣境界不和合顯示，一切說成真實相，一切佛語心，』
【English Translation】 English version: Seeing things as being apart from their own-nature, like fleeting clouds, fire wheels, Gandharva cities (mirages), as well as non-origination, illusions, flames, moon reflections in water, and dreams, these are all manifestations of the internal and external mind, false pretenses from beginningless delusion, inseparable from one's own mind. When the causes and conditions of delusion are extinguished, one becomes detached from what is spoken and what is observed by delusion, as well as the Alaya-consciousness (the eighth consciousness, storing karmic seeds) that utilizes and establishes the body. In the realm of consciousness, the receiver and the received are not in correspondence. In the realm of non-existence, one is detached from arising, abiding, and ceasing, as the mind arises and follows along with discriminations. Mahamati (name of a Bodhisattva)! Those Bodhisattvas will soon attain equality in samsara and nirvana, possessing skillful means of great compassion, and means of non-development. Mahamati! All realms of sentient beings are like illusions, without the need for diligent causes and conditions, one can be detached from internal and external realms, seeing nothing outside of the mind. Gradually entering the realm of no-form, gradually entering the samadhi realms from ground to ground, understanding the three realms as illusions, discriminating and observing, one will attain the illusion-like samadhi (a state of meditation). Transcending the non-existence manifested by one's own mind, one can abide in Prajna Paramita (wisdom gone beyond). Abandoning those diamond-like samadhi (a firm state of meditation) of means created by birth, one enters the body of the Tathagata. Entering the Thusness-transformation (union with Suchness), with supernatural powers and freedom, compassionate means, fully adorned. Equally entering all Buddha-lands (Buddha's realms), places where non-Buddhists cannot enter, detached from mind, thought, and consciousness (the six consciousnesses, Manas-consciousness, Alaya-consciousness). This Bodhisattva gradually turns around and attains the body of the Tathagata. Mahamati! Therefore, those who wish to attain the body of the Tathagata should be detached from the skandhas, realms, and entrances of the mind (the five skandhas, twelve entrances, eighteen realms), the means created by causes and conditions, the false pretenses of arising, abiding, and ceasing delusions. Only by directly entering the Mind-Only, observing the beginningless false habits of delusion, thinking of non-existence because of the three realms of existence (desire realm, form realm, formless realm), reaching the non-origination of the Buddha-ground, reaching the self-awakened holy state, with freedom of one's own mind, reaching the practice of non-development. Like a Mani jewel that reflects various colors, entering the subtle minds of sentient beings, and transforming bodies according to their minds, the grounds (stages of Bodhisattva practice) are gradually established in succession. Therefore, Mahamati! Being skilled in one's own doctrine, one should cultivate and learn. At that time, the Bodhisattva Mahamati again said to the Buddha: 'The mind, thought, and consciousness (the six consciousnesses, Manas-consciousness, Alaya-consciousness), the five dharmas (name, form, discrimination, right knowledge, Suchness), the self-nature characteristics (own-being characteristic, self-nature characteristic, common characteristic, distinct characteristic, true characteristic) spoken by the World Honored One, what all Buddhas and Bodhisattvas practice, the self-mind seeing, etc., the objects of perception displayed without harmony, all speech becoming the true aspect, all Buddha-words are the mind,'
為楞伽國摩羅耶山海中住處諸大菩薩，說如來所嘆海浪藏識境界法身。」
爾時，世尊告大慧菩薩言：「四因緣故，眼識轉。何等為四？謂：自心現攝受不覺，無始虛偽過色習氣，計著識性自性，欲見種種色相。大慧！是名四種因緣水流處，藏識轉識浪生。大慧！如眼識，一切諸根微塵毛孔俱生，隨次境界生，亦復如是。譬如明鏡，現眾色像。大慧！猶如猛風，吹大海水。外境界風，飄蕩心海，識浪不斷。因所作相異不異，合業生相，深入計著，不能了知色等自性，故五識身轉。大慧！即彼五識身，俱因差別分段相知，當知是意識因彼身轉。彼不作是念：『我展轉相因，自心現，妄想計著轉。』而彼各各壞相俱轉，分別境界，分段差別，謂彼轉。如修行者入禪三昧，微細習氣轉而不覺知，而作是念：『識滅然後入禪正受。』實不識滅而入正受，以習氣種子不滅，故不滅；以境界轉攝受不具，故滅。大慧！如是微細藏識究竟邊際，除諸如來及住地菩薩；諸聲聞、緣覺、外道修行所得三昧智慧之力，一切不能測量決了餘地相智慧、巧便分別、決斷句義。最勝無邊善根成熟，離自心現妄想虛偽，宴坐山林，下中上修，能見自心妄想流注，無量剎土諸佛灌頂，得自在力神通三昧。諸善知識佛子眷屬，彼心意意識，自心所
【現代漢語翻譯】 現代漢語譯本：為楞伽國（Laṅkā）摩羅耶山（Malaya）海中住處諸大菩薩，宣說如來所讚歎的海浪藏識（Ālaya-vijñāna）境界和法身（Dharmakāya）。
這時，世尊告訴大慧（Mahāmati）菩薩說：『由於四種因緣，眼識（cakṣur-vijñāna）才會轉變。是哪四種呢？就是：自心顯現的攝受不覺，無始以來的虛偽過色習氣，計著于識的自性，以及妄見種種色相。大慧！這被稱為四種因緣，如同水流之處，藏識轉變為識浪而生起。大慧！就像眼識一樣，一切諸根、微塵、毛孔同時產生，隨著次第的境界而生起，也是如此。譬如明鏡，顯現各種色像。大慧！猶如猛烈的風，吹動大海的水。外境界的風，飄蕩著心海，識浪不斷。因為所作的相異或不異，結合業力而產生相，深入計著，不能了知色等自性，所以五識身（pañca-vijñāna-kāya）才會轉變。大慧！就是那五識身，共同因為差別而分段地相互知曉，應當知道這是意識（manovijñāna）因為它們而轉變。它們不作這樣的念頭：『我輾轉相因，是自心顯現，妄想計著而轉變。』而是它們各自壞滅相而共同轉變，分別境界，分段差別，說它們在轉變。就像修行者進入禪定三昧（samādhi），微細的習氣轉變而不覺知，卻作這樣的念頭：『識滅之後才進入禪定正受。』實際上不是識滅之後才進入正受，因為習氣的種子沒有滅，所以沒有滅；因為境界的轉變攝受不具足，所以滅。大慧！像這樣微細的藏識究竟邊際，除了諸如來（Tathāgata）和住地菩薩（Bhumistha Bodhisattva），諸聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、外道修行所得的三昧智慧之力，一切都不能測量決了餘地相智慧、巧便分別、決斷句義。最殊勝無邊的善根成熟，遠離自心顯現的妄想虛偽，安然靜坐在山林，下中上地修行，能見到自心妄想流注，無量剎土諸佛灌頂，得到自在力神通三昧。諸善知識佛子眷屬，他們的心意意識，都是自心所現。』
【English Translation】 English version: For the great Bodhisattvas dwelling in the ocean at Mount Malaya (Malaya) in Laṅkā (Laṅkā), he spoke of the realm of the Ālaya-vijñāna (Ālaya-vijñāna), the storehouse consciousness of sea waves, and the Dharmakāya (Dharmakāya), the body of the Dharma, praised by the Tathāgata.
At that time, the World Honored One said to the Bodhisattva Mahāmati (Mahāmati): 'Due to four causes, eye-consciousness (cakṣur-vijñāna) transforms. What are the four? They are: the unawakened reception of what appears from one's own mind, the beginningless habits of false appearances of objects, attachment to the nature of consciousness, and the deluded perception of various forms. Mahāmati! These are called the four causes, like the place where water flows, where the Ālaya-vijñāna transforms into waves of consciousness and arises. Mahāmati! Just like eye-consciousness, all the senses, dust motes, and pores arise simultaneously, arising according to the order of the realms, it is also like this. For example, a bright mirror reflects various images. Mahāmati! It is like a fierce wind blowing the waters of the great ocean. The wind of external realms drifts across the ocean of the mind, and the waves of consciousness are continuous. Because the appearances created are different or not different, combining with karma to produce appearances, deeply attached, unable to understand the self-nature of forms and so on, therefore the five aggregates of consciousness (pañca-vijñāna-kāya) transform. Mahāmati! It is those five aggregates of consciousness, together knowing each other in segments due to differences, one should know that it is mind-consciousness (manovijñāna) that transforms because of them. They do not have the thought: 'I transform in dependence on each other, it is the appearance of my own mind, transforming due to deluded attachments.' Rather, they transform together with their respective destructive appearances, distinguishing realms, segmenting differences, saying that they are transforming. It is like a practitioner entering samādhi (samādhi), subtle habits transform without being noticed, yet they have the thought: 'After consciousness ceases, then I enter the correct reception of samādhi.' In reality, it is not after consciousness ceases that one enters the correct reception, because the seeds of habits have not ceased, therefore it has not ceased; because the transformation of realms is not fully received, therefore it ceases. Mahāmati! Like this, the ultimate boundary of the subtle Ālaya-vijñāna, except for the Tathāgatas (Tathāgata) and the Bodhisattvas abiding in the stages (Bhumistha Bodhisattva), the power of samādhi and wisdom attained by Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), and heretics, all cannot measure and determine the wisdom of the remaining ground, skillful means of discrimination, and decisive meaning of sentences. The most supreme and boundless roots of goodness mature, far from the delusion and falsity of the appearance of one's own mind, peacefully sitting in the mountains and forests, practicing in the lower, middle, and upper levels, able to see the flow of delusions in one's own mind, the Buddhas of countless lands anointing the crown of the head, attaining the power of freedom, supernatural powers, and samādhi. All good teachers, the Buddha's children, and their families, their minds, intentions, and consciousnesses are all appearances of their own minds.'
現自性境界虛妄之想，生死有海，業愛無知，如是等因，悉以超度。是故，大慧！諸修行者，應當親近最勝知識。」
爾時世尊欲重宣此義，而說偈言：
「譬如巨海浪， 斯由猛風起， 洪波鼓冥壑， 無有斷絕時。 藏識海常住， 境界風所動， 種種諸識浪， 騰躍而轉生。 青赤種種色， 珂乳及石蜜， 淡味眾華果， 日月與光明， 非異非不異。 海水起波浪， 七識亦如是， 心俱和合生。 譬如海水變， 種種波浪轉； 七識亦如是， 心俱和合生， 謂彼藏識處， 種種諸識轉。 謂以彼意識， 思惟諸相義， 不壞相有八， 無相亦無相。 譬如海波浪， 是則無差別； 諸識心如是， 異亦不可得。 心名採集業， 意名廣採集， 諸識識所識， 現等境說五。」
爾時，大慧菩薩以偈問曰：
「青赤諸色像， 眾生髮諸識， 如浪種種法， 云何唯愿說。」
爾時，世尊以偈答曰：
「青赤諸雜色， 波浪悉無有， 採集業說心， 開悟諸凡夫。 彼業悉無有， 自心所攝離， 所攝無所攝， 與彼波浪同。 受用建立身， 是眾生現識， 于彼現諸業， 譬
【現代漢語翻譯】 現代漢語譯本：現在，憑藉自性境界的力量，將虛妄的念想、生死輪迴的苦海、業力的束縛、無明的遮蔽等等，所有這些因素全部超度。因此，大慧（Mahamati）！所有修行者，都應當親近最殊勝的善知識（Kalyanamitra）。
這時，世尊（Bhagavan）爲了再次宣明這個道理，說了以下偈頌：
『譬如浩瀚的海洋，那是因為猛烈的狂風吹起，巨大的波濤衝擊著幽深的海溝，沒有停息的時候。 阿賴耶識（Alaya-vijnana）之海恒常存在，被境界之風所擾動，種種不同的識浪，翻騰跳躍，不斷生滅。 青色、赤色種種顏色，牛奶、酥油以及石蜜，淡味的各種花朵果實，日月以及光明， 說它們與海水非一非異。海水生起波浪，七識（seven vijnanas）也是這樣，與心（citta）共同和合而生。 譬如海水變化，生出種種波浪；七識也是這樣，與心共同和合而生， 在阿賴耶識（Alaya-vijnana）之處，種種諸識流轉變化。憑藉意識（manas），思惟種種現象的意義， 不壞的相有八種，無相也是無相。 譬如海水的波浪，實際上沒有差別；諸識與心也是這樣，差別是不可得的。 心名為採集業，意（manas）名為廣泛採集，諸識是識所認識的，對於顯現的境界，說是五種。』
這時，大慧（Mahamati）菩薩用偈頌提問：
『青色、赤色等各種色相，眾生生起各種識，如同波浪種種法，希望世尊為我解說。』
這時，世尊（Bhagavan）用偈頌回答：
『青色、赤色等各種雜色，在波浪中實際上沒有。說心是採集業，是爲了開悟那些凡夫。 那些業實際上是沒有的，是被自心所攝持而分離的，所攝持的與沒有被攝持的，與那些波浪相同。 受用和建立身體，這是眾生的現識（present consciousness），在其中顯現各種業，譬如……』
【English Translation】 English version: 'Now, by the power of the realm of self-nature, thoughts of delusion, the sea of birth and death, karmic attachments, and ignorance, all such causes are completely transcended. Therefore, Mahamati, all practitioners should draw near to the most excellent spiritual friends (Kalyanamitra).'
Then, the Bhagavan (World-Honored One), desiring to reiterate this meaning, spoke the following verses:
'Like the great ocean waves, which arise from fierce winds, vast billows surge in the dark depths, without ceasing. The Alaya-vijnana (storehouse consciousness) ocean is ever-abiding, stirred by the winds of objective realms, various waves of consciousness leap and are reborn. Blue, red, and various colors, butter, milk, and rock candy, faintly flavored flowers and fruits, the sun, the moon, and light, are neither different nor not different. As seawater gives rise to waves, so too are the seven vijnanas (seven consciousnesses), born in conjunction with the mind (citta). Like the changing seawater, which transforms into various waves; so too are the seven vijnanas, born in conjunction with the mind, in that place of the Alaya-vijnana, various consciousnesses transform and flow. By means of the manas (intellect), one contemplates the meaning of various phenomena, the indestructible characteristics are eight, non-characteristics are also non-characteristics. Like the waves of the sea, there is actually no difference; the consciousnesses and the mind are like this, difference is unattainable. The mind is named the accumulator of karma, the manas is named the broad accumulator, the consciousnesses are what is cognized by consciousness, with respect to the manifested realms, five are spoken of.'
Then, Mahamati Bodhisattva asked in verse:
'Blue, red, and various forms, beings give rise to various consciousnesses, like the various laws of waves, how so? I wish you would explain.'
Then, the Bhagavan answered in verse:
'Blue, red, and various mixed colors, are actually not present in the waves. The mind is said to be the accumulator of karma, in order to enlighten those ordinary beings. Those karmas are actually non-existent, they are grasped and separated by one's own mind, what is grasped and what is not grasped, are the same as those waves. Enjoyment and the establishment of the body, this is the present consciousness of beings, in that, various karmas manifest, like...'
如水波浪。」
爾時，大慧菩薩復說偈言：
「大海波浪性， 鼓躍可分別； 藏與業如是， 何故不覺知？」
爾時，世尊以偈答曰：
「凡夫無智慧， 藏識如巨海， 業相猶波浪， 依彼譬類通。」
爾時，大慧菩薩復說偈言：
「日出光等照， 下中上眾生。 如來照世間， 為愚說真實， 已分部諸法， 何故不說實？」
爾時世尊以偈答曰：
「若說真實者， 彼心無真實。 譬如海波浪， 鏡中像及夢， 一切俱時現， 心境界亦然。 境界不具故， 次第業轉生， 識者識所識， 意者意謂然， 五則以顯現， 無有定次第。 譬如工畫師， 及與畫弟子， 布彩圖眾形， 我說亦如是。 彩色本無文， 非筆亦非素， 為悅眾生故， 綺錯繢眾像。 言說別施行， 真實離名字， 分別應初業， 修行示真實。 真實自悟處， 覺想所覺離， 此為佛子說， 愚者廣分別。 種種皆如幻， 雖現無真實， 如是種種說， 隨事別施設， 所說非所應， 于彼為非說。 彼彼諸病人， 良醫隨處方， 如來為眾生， 隨心應量說。 妄想非境界， 聲聞
【現代漢語翻譯】 現代漢語譯本： 『就像水中的波浪一樣。』
這時，大慧菩薩又說偈語：
『大海的波浪有其自性， 鼓動跳躍可以分辨； 藏識（Alaya-vijñāna）與業也是如此， 為何人們不能覺知？』
這時，世尊用偈語回答說：
『凡夫沒有智慧， 藏識（Alaya-vijñāna）就像巨大的海洋， 業相猶如波浪， 依此譬喻可以理解。』
這時，大慧菩薩又說偈語：
『太陽出來，光明平等照耀， 照耀下、中、上等眾生。 如來照耀世間， 為愚昧的人說真實， 已經分門別類地說了諸法， 為何不說真實之法？』
這時，世尊用偈語回答說：
『如果說真實之法， 他們的心沒有真實。 譬如海中的波浪， 鏡中的影像和夢境， 一切同時顯現， 心的境界也是這樣。 因為境界不完備， 所以次第有業的轉生， 識者認識所識， 意者認為就是這樣， 五識共同顯現， 沒有一定的次第。 譬如工匠畫師， 以及他的繪畫弟子， 鋪設色彩描繪各種形象， 我所說的也是這樣。 彩色本身沒有紋路， 不是筆也不是素絹， 爲了取悅眾生， 用綺麗的色彩描繪各種影象。 言語表達是分別施行的， 真實是遠離名字的， 分別應該從最初的業開始， 修行是爲了顯示真實。 真實是自己領悟的地方， 覺悟和所覺悟是分離的， 這是為佛的弟子說的， 愚昧的人會廣泛地分別。 種種都如幻象， 雖然顯現卻沒有真實， 像這樣種種說法， 隨著事情分別施設， 所說的不是所應該說的， 對於他們來說就是非說。 對於那些病人， 良醫會隨處開藥方， 如來爲了眾生， 隨順他們的心量而說。 妄想不是境界， 聲聞（Śrāvaka）……』
【English Translation】 English version: 『Like waves in the water.』
At that time, Mahamati Bodhisattva spoke again in verse:
『The waves of the great ocean have their own nature, The surging and leaping can be distinguished; The Alaya-vijñāna (storehouse consciousness) and karma are also like this, Why are people not aware of it?』
At that time, the World Honored One answered in verse:
『Ordinary people have no wisdom, The Alaya-vijñāna (storehouse consciousness) is like a giant ocean, The appearances of karma are like waves, Understanding can be achieved through this analogy.』
At that time, Mahamati Bodhisattva spoke again in verse:
『When the sun rises, its light shines equally, Illuminating beings of lower, middle, and upper levels. The Tathagata illuminates the world, Speaking the truth for the foolish, Having already categorized the dharmas, Why not speak of the true dharma?』
At that time, the World Honored One answered in verse:
『If the true dharma were spoken, Their minds would not have truth. Like the waves in the sea, The images in a mirror and dreams, Everything appears simultaneously, The realm of the mind is also like this. Because the realm is incomplete, Therefore, there is a sequential rebirth of karma, The knower knows what is known, The mind thinks it is so, The five consciousnesses appear together, There is no fixed sequence. Like a skilled painter, And his painting disciples, Laying out colors and drawing various forms, What I say is also like this. The colors themselves have no patterns, Neither brush nor silk, To please sentient beings, Intricately painting various images. Verbal expressions are applied separately, Truth is apart from names, Distinction should begin with the initial karma, Practice is to reveal the truth. Truth is the place of self-realization, Enlightenment and what is enlightened are separate, This is spoken for the Buddha's disciples, The foolish will widely distinguish. Everything is like an illusion, Although it appears, it has no truth, Speaking in various ways like this, Establishing separately according to the matter, What is said is not what should be said, For them, it is non-speaking. For those sick people, A good doctor will prescribe medicine everywhere, The Tathagata, for sentient beings, Speaks according to their capacity of mind. Delusion is not a realm, The Śrāvaka (hearer)...』
亦非分， 哀愍者所說， 自覺之境界。
「複次，大慧！若菩薩摩訶薩欲知自心現量、攝受及攝受者妄想境界，當離群聚習俗睡眠，初中后夜常自覺悟修行方便；當離惡見經論言說，及諸聲聞緣覺乘相；當通達自心現妄想之相。
「複次，大慧！菩薩摩訶薩建立智慧相住已，于上聖智三相，當勤修學。何等為聖智三相當勤修學？所謂：無所有相、一切諸佛自願處相、自覺聖智究竟之相。修行得此已，能捨跛驢心慧智相，得最勝子第八之地，則于彼上三相修生。大慧！無所有相者，謂聲聞、緣覺及外道相，彼修習生。大慧！自願處相者，謂諸先佛自願處修生。大慧！自覺聖智究竟相者，一切法相無所計著，得如幻三昧身，諸佛地處進趣行生。大慧！是名聖智三相。若成就此聖智三相者，能到自覺聖智境界。是故，大慧！聖智三相，當勤修學。」
爾時大慧菩薩摩訶薩知大菩薩眾心之所念，名聖智事分別自性經，承一切佛威神之力而白佛言：「世尊！唯愿為說聖智事分別自性經，百八句分別所依。如來、應供、等正覺，依此分別說菩薩摩訶薩入自相、共相、妄想自性。以分別說妄想自性故，則能善知周遍觀察人法無我，凈除妄想，照明諸地，超越一切聲聞、緣覺及諸外道諸禪定樂，觀察如來不可
【現代漢語翻譯】 並非不合情理， 這是悲憫者所說， 自覺的境界。
『再者，大慧（Mahamati）！如果菩薩摩訶薩（Bodhisattva-Mahasattva）想要了解自心現量（svacitta-dṛśya）、攝受（parigraha）及攝受者（parigrāhaka）的妄想境界，應當遠離人群聚集、世俗習氣和睡眠，在初夜、中夜、后夜常常自覺覺悟，修行方便；應當遠離惡見經論的言說，以及諸聲聞（Śrāvaka）、緣覺（Pratyekabuddha）乘的表相；應當通達自心顯現的妄想之相。
『再者，大慧（Mahamati）！菩薩摩訶薩（Bodhisattva-Mahasattva）建立智慧之相安住后，對於上聖智的三種表相，應當勤奮修學。什麼是聖智的三種表相應當勤奮修學呢？ 所謂的：無所有相（niralambana）、一切諸佛自願處相（sarvabuddha-praṇidhāna-sthāna）、自覺聖智究竟之相（svapratyātma-jñāna-gocara）。修行得到這些后，能夠捨棄跛驢心（paṅgu-gardabha-citta）的慧智之相，得到最勝子（jyeṣṭha-putra）第八地（aṣṭamī-bhūmi），那麼對於彼上三種表相修習而生。大慧（Mahamati）！無所有相（niralambana）是指聲聞（Śrāvaka）、緣覺（Pratyekabuddha）以及外道（tīrthika）之相，他們修習而生。大慧（Mahamati）！自願處相（svapraṇidhāna-sthāna）是指諸先佛（pūrva-buddha）自願處修習而生。大慧（Mahamati）！自覺聖智究竟相（svapratyātma-jñāna-gocara）是指一切法相無所執著，得到如幻三昧身（māyopama-samādhi-kāya），在諸佛的境界處所進趣修行而生。大慧（Mahamati）！這叫做聖智的三種表相。如果成就這聖智的三種表相，能夠到達自覺聖智的境界。因此，大慧（Mahamati）！聖智的三種表相，應當勤奮修學。』
這時，大慧菩薩摩訶薩（Mahamati-Bodhisattva-Mahasattva）知道大菩薩眾心中的想法，這部經名為《聖智事分別自性經》，承蒙一切佛的威神之力而對佛說：『世尊（Bhagavan）！ 唯愿您為我們解說《聖智事分別自性經》，其中有一百零八句分別所依。如來（Tathāgata）、應供（Arhat）、等正覺（Samyak-saṃbuddha），依據這些分別解說菩薩摩訶薩（Bodhisattva-Mahasattva）進入自相（svalakṣaṇa）、共相（sāmānyalakṣaṇa）、妄想自性（abhūta-parikalpa-svabhāva）。因為分別解說妄想自性（abhūta-parikalpa-svabhāva）的緣故，就能善於了知周遍觀察人無我（pudgala-nairātmya）、法無我（dharma-nairātmya），清凈去除妄想，照明諸地（bhūmi），超越一切聲聞（Śrāvaka）、緣覺（Pratyekabuddha）以及諸外道（tīrthika）的諸禪定之樂，觀察如來（Tathāgata）不可
【English Translation】 English version: It is not unreasonable, What is spoken by the compassionate, the realm of self-realization.
'Furthermore, Mahamati (Great Wisdom)! If a Bodhisattva-Mahasattva (Great Being Bodhisattva) wishes to understand the mind-only appearance (svacitta-dṛśya), the acceptance (parigraha), and the imagined realms of the accepter (parigrāhaka), they should distance themselves from crowds, worldly customs, and sleep, constantly being self-aware and practicing skillful means in the early, middle, and late parts of the night; they should distance themselves from the speech of heretical scriptures and treatises, as well as the characteristics of the Śrāvaka (Hearer) and Pratyekabuddha (Solitary Buddha) vehicles; they should thoroughly understand the appearance of mind-only imagined appearances.
'Furthermore, Mahamati (Great Wisdom)! After a Bodhisattva-Mahasattva (Great Being Bodhisattva) has established themselves in the aspect of wisdom, they should diligently study the three aspects of noble wisdom. What are the three aspects of noble wisdom that should be diligently studied? They are: the aspect of non-existence (niralambana), the aspect of the self-willed abode of all Buddhas (sarvabuddha-praṇidhāna-sthāna), and the aspect of the ultimate of self-realized noble wisdom (svapratyātma-jñāna-gocara). Having attained these through practice, one can abandon the wisdom aspect of the lame donkey mind (paṅgu-gardabha-citta), attain the eighth ground (aṣṭamī-bhūmi) of the supreme son (jyeṣṭha-putra), and then cultivate and generate the above three aspects. Mahamati (Great Wisdom)! The aspect of non-existence (niralambana) refers to the aspects of Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and heretics (tīrthika), which are generated through their practice. Mahamati (Great Wisdom)! The aspect of the self-willed abode (svapraṇidhāna-sthāna) refers to the self-willed abode of the Buddhas of the past (pūrva-buddha), which is generated through practice. Mahamati (Great Wisdom)! The aspect of the ultimate of self-realized noble wisdom (svapratyātma-jñāna-gocara) refers to non-attachment to all dharma aspects, attaining a body like an illusion in samadhi (māyopama-samādhi-kāya), and progressing and practicing in the realm of the Buddhas. Mahamati (Great Wisdom)! These are called the three aspects of noble wisdom. If one achieves these three aspects of noble wisdom, one can reach the realm of self-realized noble wisdom. Therefore, Mahamati (Great Wisdom)! The three aspects of noble wisdom should be diligently studied.'
At that time, the Bodhisattva-Mahasattva (Great Being Bodhisattva) Mahamati (Great Wisdom), knowing the thoughts in the minds of the great Bodhisattva assembly, this scripture is named the 'Sutra on the Discrimination of the Self-Nature of the Affairs of Noble Wisdom', relying on the power of the majesty of all the Buddhas, said to the Buddha: 'Bhagavan (Blessed One)! May you please explain to us the 'Sutra on the Discrimination of the Self-Nature of the Affairs of Noble Wisdom', which contains one hundred and eight sentences that are the basis for discrimination. The Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), based on these discriminations, explain how the Bodhisattva-Mahasattvas (Great Being Bodhisattvas) enter into the self-aspect (svalakṣaṇa), the common aspect (sāmānyalakṣaṇa), and the imagined self-nature (abhūta-parikalpa-svabhāva). Because of discriminating and explaining the imagined self-nature (abhūta-parikalpa-svabhāva), one can skillfully know and universally observe the absence of self in persons (pudgala-nairātmya) and the absence of self in dharmas (dharma-nairātmya), purify and remove imagination, illuminate the grounds (bhūmi), transcend all the joys of the dhyanas (meditative states) of all the Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and heretics (tīrthika), and observe the Tathāgata (Thus Come One) as being in
思議所行境界，畢定舍離五法自性。諸佛如來法身智慧，善自莊嚴，超幻境界，升一切佛剎、兜率天宮乃至色究竟天宮，逮得如來常住法身。」
佛告大慧：「有一種外道，作無所有妄想計著。覺知因盡，兔無角想。如兔無角，一切法亦復如是。大慧！復有餘外道見種、求那、極微、陀羅驃形處橫法，各各差別。見已計著無兔角橫法，作牛有角想。大慧！彼墮二見，不解心量，自心境界妄想增長身受用，建立妄想限量。大慧！一切法性亦復如是，離有無，不應作想。大慧！若復離有無而作兔無角想，是名邪想。彼因待觀，故兔無角，不應作想，乃至微塵分別事性，悉不可得。大慧！聖境界離，不應作牛有角想。」爾時，大慧菩薩摩訶薩白佛言：「世尊！得無妄想者，見不生想已，隨比思量觀察不生妄想，言無耶？」
佛告大慧：「非觀察不生妄想言無。所以者何？妄想者，因彼生故，依彼角生妄想。以依角生妄想，是故言依因，故離異不異，故非觀察不生妄想言無角。大慧！若復妄想異角者，則不因角生；若不異者，則因彼故。乃至微塵分析推求，悉不可得，不異角故。彼亦非性，二俱無性者，何法何故而言無耶？大慧！若無故無角，觀有故言兔無角者，不應作想。大慧！不正因故而說有無，二俱不成。
【現代漢語翻譯】 現代漢語譯本：思議所行境界，必定舍離五法自性。諸佛如來法身智慧，善自莊嚴，超越幻化境界，升至一切佛剎（Buddhakṣetra，佛的國土）、兜率天宮（Tuṣita Heaven，欲界天之一）乃至色究竟天宮（Akaniṣṭha Heaven，色界天的最高層），獲得如來常住法身。
佛告訴大慧（Mahāmati，菩薩名）: 『有一種外道，作無所有妄想而執著。覺知到因緣窮盡，就產生兔無角之想。如同兔子沒有角一樣，一切法也是如此。』大慧！又有其他外道見到種（seed）、求那（guṇa，屬性）、極微（paramāṇu，最小的物質單位）、陀羅驃（dravya，實體）的形狀、處所、橫法，各自有差別。見到這些后，就執著于沒有兔角這種橫法，而產生牛有角的想法。大慧！他們墮入有和無的二見之中，不瞭解自心的量，自心境界的妄想增長，身受用，建立妄想的**。大慧！一切法的自性也是如此，遠離有和無，不應該作任何想法。大慧！如果離開有和無而作兔無角之想，這叫做邪想。因為依賴於因緣的觀察，所以說兔無角，不應該作任何想法，乃至將微塵進行分別，其自性也是不可得的。大慧！聖者的境界是遠離這些的，不應該作牛有角的想法。』這時，大慧菩薩摩訶薩問佛說：『世尊！難道得到無妄想的人，見到不生起任何想法之後，就隨著比較思量觀察不生起妄想，而說沒有嗎？』
佛告訴大慧：『不是因為觀察不生起妄想就說沒有。為什麼呢？妄想，是因為那個（角）而產生的，依賴於那個角而產生妄想。因為依賴於角而產生妄想，所以說依賴於因緣，所以離開異和不異，所以不是因為觀察不生起妄想就說沒有角。大慧！如果妄想和角是不同的，那麼就不會因為角而產生；如果不是不同的，那麼就是因為那個角。乃至將微塵進行分析推求，都是不可得的，因為和角不是不同的。那個角也不是自性，兩者都沒有自性，那麼什麼法因為什麼原因而說沒有呢？大慧！如果因為沒有所以沒有角，觀察到有所以說兔子沒有角，那麼就不應該作任何想法。大慧！因為不正的因緣而說有和無，兩者都是不能成立的。
【English Translation】 English version: The realm of what is conceivable, one must definitely abandon the self-nature of the five dharmas. The Dharma-body wisdom of all Buddhas and Tathagatas (Tathāgata, 'the thus-gone one', an epithet of the Buddha) is well adorned, transcends the realm of illusion, ascends to all Buddha-lands (Buddhakṣetra, Buddha's field), the Tuṣita Heaven (Tuṣita Heaven, one of the heavens of the desire realm), and even the Akaniṣṭha Heaven (Akaniṣṭha Heaven, the highest heaven of the form realm), attaining the permanent Dharma-body of the Tathagata.
The Buddha told Mahāmati (Mahāmati, name of a Bodhisattva): 'There is a kind of non-Buddhist who clings to the false notion of non-existence. Realizing that the cause is exhausted, they conceive the idea of a rabbit without horns. Just as a rabbit has no horns, so are all dharmas.' Mahāmati! There are other non-Buddhists who see the differences in seed, guṇa (guṇa, attribute), paramāṇu (paramāṇu, the smallest unit of matter), dravya (dravya, substance), shape, location, and horizontal dharmas. Having seen these, they cling to the horizontal dharma of a rabbit without horns, and conceive the idea of a cow with horns. Mahāmati! They fall into the two views of existence and non-existence, do not understand the measure of their own minds, the delusions of their own mind-realm increase, body enjoyment, establishing delusional **. Mahāmati! The nature of all dharmas is also like this, being apart from existence and non-existence, one should not conceive any thoughts. Mahāmati! If one conceives the idea of a rabbit without horns apart from existence and non-existence, this is called a false thought. Because it relies on the observation of conditions, it is said that a rabbit has no horns, one should not conceive any thoughts, even if one analyzes a mote of dust, its self-nature is unattainable. Mahāmati! The realm of the saints is apart from these, one should not conceive the idea of a cow with horns.' At this time, the Bodhisattva-Mahāsattva Mahāmati asked the Buddha: 'World Honored One! Could it be that those who attain no-delusion, after seeing that no thoughts arise, then follow comparative deliberation and observe that no delusions arise, and say that there is nothing?'
The Buddha told Mahāmati: 'It is not because observing that no delusions arise that one says there is nothing. Why is that? Delusions arise because of that (horn), relying on that horn to generate delusions. Because delusions arise relying on the horn, it is said to rely on conditions, so it is apart from different and not different, so it is not because observing that no delusions arise that one says there are no horns. Mahāmati! If delusions and horns are different, then they would not arise because of the horn; if they are not different, then it is because of that horn. Even if one analyzes and investigates a mote of dust, it is unattainable, because it is not different from the horn. That horn is also not self-nature, if both have no self-nature, then what dharma for what reason is said to be non-existent? Mahāmati! If because there is nothing, therefore there are no horns, observing that there is existence, therefore saying that a rabbit has no horns, then one should not conceive any thoughts. Mahāmati! Because of improper conditions, saying there is existence and non-existence, both cannot be established.'
大慧！復有餘外道見，計著色空事形處橫法，不能善知虛空分齊，言色離虛空，起分齊見妄想。大慧！虛空是色，隨入色種。大慧！色是虛空持所持處所建立，性色空事，分別當知。大慧！四大種生時，自相各別，亦不住虛空，非彼無虛空。如是，大慧！觀牛有角，故兔無角。大慧！又牛角者，析為微塵，又分別微塵，剎那不住，彼何所觀故而言無耶？若言觀余物者，彼法亦然。」
爾時世尊告大慧菩薩摩訶薩言：「當離兔角牛角，虛空形色，異見妄想。汝等諸菩薩摩訶薩，當思惟自心現妄想，隨入為一切剎土最勝子，以自心現方便而教授之。」
爾時世尊欲重宣此義，而說偈言：
「色等及心無， 色等長養心， 身受用安立， 識藏現眾生。 心意及與識， 自性法有五， 無我二種凈， 廣說者所說。 長短有無等， 展轉互相生， 以無故成有， 以有故成無。 微塵分別事， 不起色妄想， 心量安立處， 惡見所不樂。 覺想非境界， 聲聞亦復然， 救世之所說， 自覺之境界。」
爾時大慧菩薩為凈自心現流故，復請如來，白佛言：「世尊！云何凈除一切眾生自心現流？為頓為漸耶？」
佛告大慧：「漸凈非頓。如庵羅果，漸熟
【現代漢語翻譯】 現代漢語譯本 大慧（Mahamati，菩薩名）！還有其他外道，執著於色、空、事物形態、處所和橫向的法，不能很好地理解虛空的界限，說色離開了虛空，從而產生分別的見解和妄想。大慧！虛空就是色，隨順進入色的種子。大慧！色是虛空所持、所持之處、所建立的，色的自性是空，這些事理應當分別瞭解。大慧！四大種（地、水、火、風）產生時，各自的體相各不相同，也不住在虛空中，但也不是沒有虛空。就像這樣，大慧！觀察到牛有角，所以認為兔子沒有角。大慧！而且牛角，如果分析成微塵，又進一步分別微塵，剎那不停留，他們觀察的是什麼，所以說沒有呢？如果說觀察的是其他事物，那麼其他法也是這樣。'
這時，世尊告訴大慧菩薩摩訶薩說：『應當遠離兔子角、牛角、虛空、形色等不同的見解和妄想。你們這些菩薩摩訶薩，應當思維自己內心顯現的妄想，隨順進入一切剎土，成為最殊勝的佛子，用自己內心顯現的方便法門來教導眾生。』
這時，世尊想要再次宣說這個道理，就說了偈語：
『色等以及心， 色等滋養心， 身體受用安立， 識藏顯現眾生。 心意以及識， 自性法有五， 無我二種清凈， 這是廣說者所說。 長短有無等， 輾轉互相生， 因為沒有才成有， 因為有才成無。 微塵分別事， 不起色的妄想， 心量安立之處， 是惡見者所不喜歡的。 覺悟和想像不是境界， 聲聞也是這樣， 這是救世者所說的， 是自覺的境界。』
這時，大慧菩薩爲了清凈自己內心顯現的流注，再次請問如來，對佛說：『世尊！如何清凈去除一切眾生自己內心顯現的流注？是頓悟還是漸悟呢？』
佛告訴大慧：『是漸次清凈，不是頓悟。就像庵羅果（Amra，一種水果），逐漸成熟。』
【English Translation】 English version Mahamati (name of a Bodhisattva)! Furthermore, there are other non-Buddhist adherents who are attached to form, emptiness, the shapes of things, locations, and horizontal dharmas. They are unable to properly understand the boundaries of emptiness, and they say that form is separate from emptiness, thus giving rise to discriminating views and delusions. Mahamati! Emptiness is form; it follows and enters into the seed of form. Mahamati! Form is what is held by emptiness, the place where it is held, and what is established. The nature of form is emptiness; these matters should be understood distinctly. Mahamati! When the four great elements (earth, water, fire, and wind) arise, their individual characteristics are each different, and they do not abide in emptiness, but it is not that there is no emptiness there. Just like this, Mahamati! Observing that a cow has horns, one concludes that a rabbit has no horns. Mahamati! Moreover, if a cow's horn is analyzed into dust motes, and these dust motes are further analyzed, they do not remain for even an instant. What is it that they are observing, that they say there is nothing? If they say they are observing other things, then other dharmas are also like this.'
At that time, the World Honored One said to the Bodhisattva-Mahasattva Mahamati: 'You should abandon the different views and delusions regarding rabbit horns, cow horns, emptiness, and form. You Bodhisattva-Mahasattvas should contemplate the delusions that appear in your own minds, follow and enter into all Buddha-lands, become the most excellent children of the Buddhas, and teach beings with the expedient methods that appear in your own minds.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses:
'Form and so forth, and the mind, are without substance, Form and so forth nourish the mind, The body, enjoyment, and establishment, The Alaya-consciousness manifests sentient beings. Mind, intellect, and consciousness, The self-nature dharmas are five, No-self and two kinds of purity, Are what the expounder speaks of. Long, short, existent, non-existent, and so forth, Arise from each other in turn, Because of non-existence, existence is established, Because of existence, non-existence is established. Analyzing dust motes, Does not give rise to delusions about form, The place where the measure of the mind is established, Is not pleasing to those with evil views. Awakening and imagination are not the realm, Of the Shravakas either, What the savior of the world speaks of, Is the realm of self-realization.'
At that time, Bodhisattva Mahamati, in order to purify the flow of his own mind's manifestations, again requested the Tathagata, saying to the Buddha: 'World Honored One! How does one purify and remove the flow of all sentient beings' own mind's manifestations? Is it gradual or sudden?'
The Buddha said to Mahamati: 'It is gradual purification, not sudden. Like an Amra fruit (a type of fruit), it ripens gradually.'
非頓；如來凈除一切眾生自心現流，亦復如是，漸凈非頓。譬如陶家造作諸器，漸成非頓；如來凈除一切眾生自心現流，亦復如是，漸凈非頓。譬如大地漸生萬物，非頓生也；如來凈除一切眾生自心現流，亦復如是，漸凈非頓。譬如人學音樂書畫種種伎術，漸成非頓；如來凈除一切眾生自心現流，亦復如是，漸凈非頓。譬如明鏡，頓現一切無相色像；如來凈除一切眾生自心現流，亦復如是，頓現無相、無有所有清凈境界。如日月輪，頓照顯示一切色像；如來為離自心現習氣過患眾生，亦復如是，頓為顯示不思議智最勝境界。譬如藏識，頓分別知自心現及身安立受用境界；彼諸依佛，亦復如是，(依者胡本云津膩，謂化佛是真佛氣分也)。頓熟眾生所處境界，以修行者安處於彼色究竟天。譬如法佛所作依佛，光明照曜。自覺聖趣，亦復如是，彼於法相有性無性惡見妄想，照令除滅。大慧！法依佛，說一切法，入自相共相自心現習氣因，相續妄想自性計著因，種種無實幻，種種計著，不可得。
「複次，大慧！計著緣起自性，生妄想自性相。大慧！如工幻師，依草木瓦石作種種幻，起一切眾生若干形色，起種種妄想。彼諸妄想亦無真實。如是，大慧！依緣起自性，起妄想自性。種種妄想心，種種想行事妄想相，計著
【現代漢語翻譯】 現代漢語譯本 非頓（非立即）：如來凈化一切眾生自心顯現的流轉，也是如此，逐漸凈化而非立即完成。譬如陶工製作各種器皿，逐漸成形而非立即完成；如來凈化一切眾生自心顯現的流轉，也是如此，逐漸凈化而非立即完成。譬如大地逐漸生長萬物，不是立即生長出來；如來凈化一切眾生自心顯現的流轉，也是如此，逐漸凈化而非立即完成。譬如人學習音樂、書法、繪畫等各種技藝，逐漸成就而非立即完成；如來凈化一切眾生自心顯現的流轉，也是如此，逐漸凈化而非立即完成。譬如明亮的鏡子，立即顯現一切無相的色像；如來凈化一切眾生自心顯現的流轉，也是如此，立即顯現無相、無所有（沒有任何執著）的清凈境界。如日月輪，立即照耀顯示一切色像；如來爲了使遠離自心顯現的習氣過患的眾生，也是如此，立即為他們顯示不可思議智慧的最殊勝境界。譬如藏識（Alaya-vijñana），立即分別知曉自心顯現以及身體安立受用的境界；那些依佛（Nirmaņakāya），也是如此，立即成熟眾生所處的境界，使修行者安住于彼色究竟天（Akanistha）。譬如法佛（Dharmakāya）所作的依佛，光明照耀。自覺聖趣，也是如此，對於法相有性無性的惡見妄想，照耀使其除滅。大慧（Mahamati）！法依佛，說一切法，進入自相共相自心現習氣因，相續妄想自性計著因，種種無實幻，種種計著，不可得。
『複次，大慧（Mahamati）！計著緣起自性，生妄想自性相。大慧（Mahamati）！如工幻師，依草木瓦石作種種幻，起一切眾生若干形色，起種種妄想。彼諸妄想亦無真實。如是，大慧（Mahamati）！依緣起自性，起妄想自性。種種妄想心，種種想行事妄想相，計著』
【English Translation】 English version Not immediately; the Tathagata purifies the flow of self-mind manifestation of all sentient beings, and so it is, gradually purifying, not immediately. For example, a potter making various vessels, gradually forming, not immediately; the Tathagata purifies the flow of self-mind manifestation of all sentient beings, and so it is, gradually purifying, not immediately. For example, the earth gradually produces all things, not immediately; the Tathagata purifies the flow of self-mind manifestation of all sentient beings, and so it is, gradually purifying, not immediately. For example, a person learning music, calligraphy, painting, and various skills, gradually achieving, not immediately; the Tathagata purifies the flow of self-mind manifestation of all sentient beings, and so it is, gradually purifying, not immediately. For example, a bright mirror immediately reflects all formless appearances; the Tathagata purifies the flow of self-mind manifestation of all sentient beings, and so it is, immediately revealing the formless, the non-existent (without any attachment), the pure realm. Like the sun and moon, immediately illuminating and displaying all forms; the Tathagata, in order to liberate sentient beings from the habitual defects of self-mind manifestation, immediately reveals to them the most supreme realm of inconceivable wisdom. For example, the Alaya-vijñana (store consciousness) immediately distinguishes and knows the realm of self-mind manifestation and the enjoyment of the established body; those Nirmaņakāya (Transformation Body), are also like that, immediately maturing the realm where sentient beings dwell, enabling practitioners to abide in the Akanistha (highest form realm). For example, the Nirmaņakāya (Transformation Body) created by the Dharmakāya (Dharma Body), shines with light. Self-aware of the holy path, it is also like that, illuminating and eliminating the evil views and delusions about the existence or non-existence of the Dharma characteristics. Mahamati (Great Wisdom)! The Dharma-Nirmaņakāya speaks all Dharmas, entering the causes of self-characteristics, common characteristics, self-mind manifestation, and habitual tendencies, the causes of continuous delusion and attachment to self-nature, various unreal illusions, and various attachments, which are unattainable.
'Furthermore, Mahamati (Great Wisdom)! Attachment to the nature of dependent origination gives rise to the appearance of delusional nature. Mahamati (Great Wisdom)! Like a magician, using grass, wood, tiles, and stones to create various illusions, producing various forms and colors of all sentient beings, giving rise to various delusions. Those delusions are also not real. Likewise, Mahamati (Great Wisdom)! Based on the nature of dependent origination, delusional nature arises. Various delusional minds, various thoughts, actions, and delusional appearances, are attached to.'
習氣妄想。大慧！是為妄想自性相生。大慧！是名依佛說法。大慧！法佛者，離心自性相，自覺聖所緣境界，建立施作。大慧！化佛者，說施、戒、忍、精進、禪定，及心智慧。離陰界入，解脫識相分別。觀察建立，超外道見，無色見。大慧！又法佛者，離攀緣，所緣離，一切所作根量相滅，非諸凡夫、聲聞、緣覺、外道計著我相所著境界，自覺聖究竟差別相建立。是故，大慧！自覺聖差別相，當勤修學，自心現見，應當除滅。
「複次，大慧！有二種聲聞乘通分別相，謂：得自覺聖差別相，及性妄想自性計著相。云何得自覺聖差別相聲聞？謂無常、苦、空、無我境界。真諦離欲寂滅，息陰界入自共相，外不壞相如實知，心得寂止。心寂止已，禪定、解脫三昧，道果正受解脫，不離習氣、不思議變易死，得自覺聖樂住聲聞；是名得自覺聖差別相聲聞。大慧！得自覺聖差別樂住菩薩摩訶薩，非滅門樂正受樂，顧愍眾生及本願不作證。大慧！是名聲聞得自覺聖差別相樂。菩薩摩訶薩，于彼得自覺聖差別相樂，不應修學。大慧！云何性妄想自性計著相聲聞？所謂大種：青黃赤白，堅濕暖動，非作生自相共相。先勝善說，見已，于彼起自性妄想。菩薩摩訶薩，于彼應知應舍，隨入法無我想，滅人無我相見，漸次諸地相續
【現代漢語翻譯】 現代漢語譯本 習氣妄想（Vāsanā-vikalpa）。大慧（Mahamati）！這就是妄想自性相的產生。大慧！這叫做依據佛的說法。大慧！法佛（Dharma-Buddha）是指，遠離心自性相，在自覺聖者所緣的境界中，建立和施作。大慧！化佛（Nirmāṇa-Buddha）是指，宣說佈施（dāna）、持戒（śīla）、忍辱（kṣānti）、精進（vīrya）、禪定（dhyāna），以及心的智慧（prajñā）。遠離五陰（skandha）、十二界（āyatana）、十八入（dhātu），解脫對識相的分別。觀察和建立，超越外道的見解，以及無色界的見解。大慧！還有，法佛是指，遠離攀緣，所緣也遠離，一切所作的根源和度量之相都滅盡，不是那些凡夫、聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、外道所計著於我相的境界，而是在自覺聖者究竟差別的相上建立。因此，大慧！對於自覺聖者差別的相，應當勤奮修學，對於自心所顯現的，應當除滅。
『再者，大慧！有兩種聲聞乘（Śrāvakayāna）通達分別的相，即：獲得自覺聖者差別相，以及對自性妄想的自性計著相。什麼叫做獲得自覺聖者差別相的聲聞呢？就是指無常（anitya）、苦（duḥkha）、空（śūnyatā）、無我（anātman）的境界。真諦（satya）是離欲寂滅，止息五陰、十二界、十八入的自相和共相，對外在不壞的相如實了知，心得寂止。心寂止后，通過禪定（dhyāna）、解脫（vimoksha）三昧（samādhi），道果（mārga-phala）正受（samyak-pratīpatti）解脫，但不離習氣（vāsanā）、不可思議的變易死，獲得自覺聖者安樂住的聲聞；這叫做獲得自覺聖者差別相的聲聞。大慧！獲得自覺聖者差別安樂住的菩薩摩訶薩（Bodhisattva-mahāsattva），不是滅門樂的正受樂，而是顧念眾生以及本來的誓願而不作證。大慧！這叫做聲聞獲得自覺聖者差別相的樂。菩薩摩訶薩，對於那種獲得自覺聖者差別相的樂，不應當修學。大慧！什麼叫做自性妄想自性計著相的聲聞呢？就是所謂四大種（mahābhūta）：青黃赤白，堅濕暖動，不是造作產生的自相和共相。先勝善說，見到后，對於那些生起自性妄想。菩薩摩訶薩，對於那些應當知曉和捨棄，隨順進入法無我（dharma-nairātmya），滅除人無我相的見解，漸次在各個地（bhūmi）上相續。』
【English Translation】 English version Habitual Vāsanā-vikalpa (habitual thought-constructions). Mahamati! This is the arising of the self-nature aspect of Vikalpa (discrimination). Mahamati! This is called according to the Buddha's teaching. Mahamati! Dharma-Buddha (法佛) refers to establishing and performing in the realm of self-realized sages, apart from the self-nature aspect of the mind. Mahamati! Nirmāṇa-Buddha (化佛) refers to expounding dāna (佈施, giving), śīla (持戒, morality), kṣānti (忍辱, patience), vīrya (精進, vigor), dhyāna (禪定, meditation), and the wisdom (prajñā) of the mind. It is about being apart from the skandha (五陰, aggregates), āyatana (十二界, sense-fields), and dhātu (十八入, elements), liberating from the discrimination of the aspect of consciousness. Observing and establishing, transcending the views of external paths and the views of the formless realm. Mahamati! Furthermore, Dharma-Buddha refers to being apart from clinging, the object of clinging being apart, the extinction of all root-measures and aspects of actions, not being the realm clung to by ordinary people, Śrāvakas (聲聞, hearers), Pratyekabuddhas (緣覺, solitary realizers), and external paths who cling to the aspect of self, but establishing in the ultimate differentiated aspect of self-realized sages. Therefore, Mahamati! Regarding the differentiated aspect of self-realized sages, one should diligently study and practice, and what appears in one's own mind should be eliminated.
'Furthermore, Mahamati! There are two kinds of Śrāvakayāna (聲聞乘, Hearer Vehicle) aspects of thorough understanding and discrimination, namely: obtaining the differentiated aspect of self-realized sages, and clinging to the self-nature aspect of self-nature Vikalpa (discrimination). What is called a Śrāvaka who obtains the differentiated aspect of self-realized sages? It refers to the realm of anitya (無常, impermanence), duḥkha (苦, suffering), śūnyatā (空, emptiness), and anātman (無我, no-self). The satya (真諦, truth) is detachment from desire and quiescence, cessation of the self-aspect and common aspect of the skandhas, āyatanas, and dhātus, knowing the external indestructible aspect as it is, the mind attains quiescence. After the mind attains quiescence, through dhyāna, vimoksha (解脫, liberation) samādhi (三昧, concentration), mārga-phala (道果, path and fruit) samyak-pratīpatti (正受, right attainment) liberation, but not being apart from vāsanā (習氣, habit energy), inconceivable transformation and death, obtaining the Śrāvaka who dwells in the bliss of self-realized sages; this is called a Śrāvaka who obtains the differentiated aspect of self-realized sages. Mahamati! A Bodhisattva-mahāsattva (菩薩摩訶薩, great being bodhisattva) who obtains the bliss of the differentiated aspect of self-realized sages does not take delight in the bliss of cessation, but considers sentient beings and the original vows and does not realize it. Mahamati! This is called the bliss of the Śrāvaka who obtains the differentiated aspect of self-realized sages. A Bodhisattva-mahāsattva should not study that bliss of obtaining the differentiated aspect of self-realized sages. Mahamati! What is called a Śrāvaka who clings to the self-nature aspect of self-nature Vikalpa? It is what is called the four great elements (mahābhūta): blue, yellow, red, white, solid, wet, warm, moving, not the self-aspect and common aspect produced by creation. The foremost and virtuous ones speak of it, and having seen it, they give rise to self-nature Vikalpa regarding those. A Bodhisattva-mahāsattva should know and abandon those, and following entering into dharma-nairātmya (法無我, no-self of phenomena), extinguish the view of the aspect of person-nairātmya (人無我, no-self of person), gradually continuing through the various bhūmis (地, grounds).'
建立；是名諸聲聞性妄想自性計著相。」
爾時，大慧菩薩摩訶薩白佛言：「世尊！世尊所說常及不思議，自覺聖趣境界及第一義境界。世尊！非諸外道所說常不思議因緣耶？」
佛告大慧：「非諸外道因緣得常不思議。所以者何？諸外道常不思議，不因自相成。若常不思議不因自相成者，何因顯現常不思議？
「複次，大慧！不思議若因自相成者，彼則應常。由作者因相故，常不思議不成。大慧！我第一義常不思議。第一義因相成，離性非性，得自覺相故有相。第一義智因故，有因離性非性故。譬如無作虛空，涅槃滅盡故常。如是，大慧！不同外道常不思議論。如是，大慧！此常不思議，諸如來自覺聖智所得，是故常不思議自覺聖智所得應得修學。
「複次，大慧！外道常不思議，無常性。異相因故，非自作因相力故常。
「複次，大慧！諸外道常不思議，于所作性非性無常，見已思量計常。大慧！我亦以如是因緣所作者性非性無常，見已，自覺聖境界，說彼常無因。大慧！若復諸外道，因相成常不思議，因自相性非性，同於兔角。此常不思議，但言說妄想。諸外道輩，有如是過。所以者何？謂但言說妄想，同於兔角，自因相非分。大慧！我常不思議，因自覺得相故，離所作性非性
【現代漢語翻譯】 現代漢語譯本：建立，這就是所謂的聲聞（Śrāvaka，聽聞佛法而證悟者）的虛妄分別，執著于自性的表現。
這時，大慧菩薩摩訶薩（Mahāsattva， महानसत्त्व，偉大的菩薩）對佛說：『世尊！您所說的常與不可思議，是自覺聖趣的境界以及第一義（Paramārtha， परमार्थ，最高的真理）的境界。世尊！難道不是外道所說的常與不可思議的因緣嗎？』
佛告訴大慧：『不是外道所說的因緣能得到常與不可思議。為什麼呢？因為外道的常與不可思議，不是依靠自身體性而成立的。如果常與不可思議不是依靠自身體性而成立，那麼依靠什麼來顯現常與不可思議呢？』
『再者，大慧！如果不可思議是依靠自身體性而成立的，那麼它就應該是常。由於有作者的因緣相，所以常與不可思議不能成立。大慧！我的第一義是常與不可思議的，第一義依靠因相而成立，遠離了自性與非自性，因為證得自覺之相所以有相。第一義智是因，所以有因，遠離了自性與非自性。譬如無為的虛空，因為涅槃（Nirvana， निर्वाण，寂滅）滅盡所以是常。像這樣，大慧！不同於外道的常與不可思議的理論。像這樣，大慧！這常與不可思議，是諸如來（Tathāgata，तथागत，如實而來者）自覺聖智所證得的，因此常與不可思議的自覺聖智所得應該修學。』
『再者，大慧！外道的常與不可思議，沒有常的體性。因為有異相的因緣，不是自身作為因相的力量所以是常。』
『再者，大慧！諸外道的常與不可思議，對於所作的自性與非自性是無常的，見到后思量計度為常。大慧！我也是以這樣的因緣，所作者的自性與非自性是無常的，見到后，自覺聖境界，說它是常而無因。大慧！如果外道依靠因相成立常與不可思議，因自身體性的自性與非自性，如同兔角一樣。這常與不可思議，只是言說的虛妄分別。這些外道之輩，有這樣的過失。為什麼呢？因為只是言說的虛妄分別，如同兔角一樣，自身因相沒有分。大慧！我的常與不可思議，因為自覺而得相，遠離了所作的自性與非自性。』
【English Translation】 English version: 'Establishment; this is called the characteristic of clinging to the self-nature of the discrimination of the Śrāvakas (श्रावक, hearers of the Dharma).'
At that time, the Mahāsattva (महासत्त्व, great being) Mahāmatī (महामति) said to the Buddha: 'World Honored One! What you have spoken of as permanence and inconceivability is the realm of self-realized noble wisdom and the realm of the highest meaning (Paramārtha, परमार्थ). World Honored One! Is it not the permanence and inconceivable causes and conditions spoken of by the non-Buddhists?'
The Buddha said to Mahāmatī: 'The permanence and inconceivability of the non-Buddhists are not obtained through causes and conditions. Why is that? Because the permanence and inconceivability of the non-Buddhists are not established by their own nature. If permanence and inconceivability are not established by their own nature, then by what are permanence and inconceivability manifested?'
'Furthermore, Mahāmatī! If inconceivability were established by its own nature, then it should be permanent. Because of the cause and condition of a maker, permanence and inconceivability cannot be established. Mahāmatī! My highest meaning is permanent and inconceivable. The highest meaning is established by the cause and condition of the characteristic, being apart from self-nature and non-self-nature, and having characteristics because of attaining the characteristic of self-realization. The wisdom of the highest meaning is the cause, therefore there is a cause, being apart from self-nature and non-self-nature. It is like uncreated space, which is permanent because of Nirvana (निर्वाण, extinction) and cessation. Thus, Mahāmatī! It is different from the non-Buddhist theories of permanence and inconceivability. Thus, Mahāmatī! This permanence and inconceivability is attained by the self-realized noble wisdom of the Tathāgatas (तथागत, thus-gone ones), therefore the self-realized noble wisdom of permanence and inconceivability should be studied and practiced.'
'Furthermore, Mahāmatī! The permanence and inconceivability of the non-Buddhists do not have the nature of permanence. Because of the cause and condition of different characteristics, it is not permanent by the power of its own cause and condition.'
'Furthermore, Mahāmatī! The permanence and inconceivability of the non-Buddhists, regarding the self-nature and non-self-nature of what is made, are impermanent, and having seen them, they contemplate and consider them to be permanent. Mahāmatī! I also, with such causes and conditions, having seen that the self-nature and non-self-nature of what is made are impermanent, self-realize the realm of noble wisdom and say that it is permanent and without cause. Mahāmatī! If the non-Buddhists establish permanence and inconceivability through causes and conditions, based on the self-nature and non-self-nature of their own nature, it is like a rabbit's horn. This permanence and inconceivability is merely the discrimination of speech. These non-Buddhists have such faults. Why is that? Because it is merely the discrimination of speech, like a rabbit's horn, and their own cause and condition have no share. Mahāmatī! My permanence and inconceivability attain characteristics because of self-realization, being apart from the self-nature and non-self-nature of what is made.'
故。常非外性非性無常，思量計常。大慧！若復外性非性無常，思量計常不思議常，而彼不知常不思議自因之相，去得自覺聖智境界相遠。彼不應說。
「複次，大慧！諸聲聞畏生死妄想苦而求涅槃，不知生死、涅槃差別一切性妄想非性。未來諸根境界休息，作涅槃想，非自覺聖智趣藏識轉。是故，凡愚說有三乘，說心量趣無所有。是故，大慧！彼不知過去未來現在諸如來自心現境界，計著外心現境界，生死輪常轉。
「複次，大慧！一切法不生，是過去未來現在諸如來所說。所以者何？謂自心現性非性，離有非有生故。大慧！一切性不生，一切法如兔馬等角，愚癡凡夫不實妄想自性妄想故。大慧！一切法不生，自覺聖智趣境界者，一切性自性相不生，非彼愚夫妄想二境界。自性身財建立趣自性相。大慧！藏識攝、所攝相轉，愚夫墮生住滅二見，悕望一切性生。有非有妄想生，非賢聖也。大慧！于彼應當修學。
「複次，大慧！有五無間種性。云何為五？謂：聲聞乘無間種性、緣覺乘無間種性、如來乘無間種性、不定種性、各別種性。云何知聲聞乘無間種性？若聞說得陰、界、入自共相斷知時，舉身毛孔熙怡欣悅及樂修相智，不修緣起發悟之相，是名聲聞乘無間種性。聲聞無間，見第八地，起煩惱
【現代漢語翻譯】 現代漢語譯本：因此，如果認為『常』不是外在的自性，也不是無常的自性，而思量計度為『常』，大慧！如果又認為外在的自性不是無常的自性，而思量計度為『常』，認為那是不可思議的『常』，但他們卻不知道『常』的不可思議的自因之相，那就離證得自覺聖智的境界相去甚遠。他們不應該這樣說。
『再者，大慧！那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）因為畏懼生死妄想的痛苦而尋求涅槃（Nirvana，解脫），卻不知道生死和涅槃的差別在於一切自性的妄想並非真實自性。他們未來諸根境界止息，就以為是涅槃，這不是自覺聖智趨向阿賴耶識（Ālaya-vijñāna，藏識）的轉變。因此，凡夫愚人說有三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘），說心量趨向于空無所有。所以，大慧！他們不知道過去、未來、現在諸如來（Tathāgata，佛）的自心顯現境界，執著于外在的心顯現境界，生死輪迴因此不斷運轉。
『再者，大慧！一切法不生，這是過去、未來、現在諸如來所說的。為什麼呢？因為自心顯現的自性不是自性，遠離了『有』和『非有』的生起。大慧！一切自性不生，一切法就像兔子和馬等長角一樣，是愚癡凡夫不真實的妄想自性和妄想的緣故。大慧！一切法不生，自覺聖智趨向境界的人，一切自性的自性相不生，而不是那些愚夫妄想的二種境界。自性身財建立趨向自性相。大慧！阿賴耶識的能攝和所攝之相轉變，愚夫墮入生、住、滅二種見解，希望一切自性生起。『有』和『非有』的妄想生起，不是賢聖之人。大慧！對於這些，你們應當修學。
『再者，大慧！有五種無間種性。哪五種呢？就是：聲聞乘無間種性、緣覺乘無間種性、如來乘無間種性、不定種性、各別種性。如何知道是聲聞乘無間種性呢？如果聽聞說得到陰（Skandha，五蘊）、界（Dhātu，十八界）、入（Āyatana，十二入）的自相和共相，斷除認知時，全身毛孔都感到喜悅和快樂，並且樂於修習相智，不修習緣起發悟之相，這就是聲聞乘無間種性。聲聞無間，見到第八地，生起煩惱。
【English Translation】 English version: Therefore, if one considers 'permanence' as neither an external nature nor the nature of impermanence, and contemplates and measures it as 'permanence,' O Mahamati! If one further considers that the external nature is not the nature of impermanence, and contemplates and measures it as 'permanence,' deeming it an inconceivable 'permanence,' yet they do not understand the aspect of the self-caused nature of this inconceivable 'permanence,' then they are far removed from attaining the realm of self-realized noble wisdom. They should not speak in this way.
'Furthermore, O Mahamati! Those Śrāvakas (disciples who learn and practice by hearing the Buddha's teachings) who fear the suffering of birth-and-death delusion and seek Nirvana (liberation) do not understand that the difference between birth-and-death and Nirvana lies in the fact that all natures of delusion are not true natures. When their future sense realms cease, they think it is Nirvana, but this is not the transformation of self-realized noble wisdom towards the Ālaya-vijñāna (storehouse consciousness). Therefore, foolish ordinary people speak of the Triyāna (Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), saying that the measure of mind tends towards nothingness. Therefore, O Mahamati! They do not know the self-mind manifested realms of the past, future, and present Tathāgatas (Buddhas), clinging to external mind-manifested realms, and thus the cycle of birth and death constantly turns.
'Furthermore, O Mahamati! All dharmas are unoriginated; this is what the past, future, and present Tathāgatas have said. Why is this? Because the self-mind manifested nature is not a nature, being apart from the arising of 'existence' and 'non-existence.' O Mahamati! All natures are unoriginated; all dharmas are like the horns of rabbits and horses, due to the unreal delusions of self-nature and delusion of foolish ordinary people. O Mahamati! All dharmas are unoriginated; for those who approach the realm of self-realized noble wisdom, the self-nature aspect of all natures is unoriginated, not the two realms deluded by those foolish people. The establishment of self-nature body and wealth tends towards the self-nature aspect. O Mahamati! As the aspects of the Ālaya-vijñāna's grasping and being grasped transform, foolish people fall into the two views of arising, abiding, and ceasing, hoping for the arising of all natures. The delusion of 'existence' and 'non-existence' arises, which is not the way of the wise and noble. O Mahamati! You should study these things.
'Furthermore, O Mahamati! There are five kinds of lineages without interruption. What are the five? They are: the Śrāvakayāna lineage without interruption, the Pratyekabuddhayāna lineage without interruption, the Tathāgatayāna lineage without interruption, the indeterminate lineage, and the distinct lineage. How is the Śrāvakayāna lineage without interruption known? If, upon hearing the teaching of attaining the individual and shared characteristics of the Skandhas (five aggregates), Dhātus (eighteen realms), and Āyatanas (twelve sense bases), and cutting off knowledge, all the pores of the body feel joyful and delighted, and one is happy to cultivate the aspect of characteristic wisdom, without cultivating the aspect of understanding arising from conditions, this is called the Śrāvakayāna lineage without interruption. The Śrāvaka without interruption, seeing the eighth ground, gives rise to afflictions.'
斷，習氣煩惱不斷。不度不思議變易死，度分段死。正師子吼：『我生已盡，梵行已立，不受後有。』如實知，修習人無我，乃至得般涅槃覺。大慧！各別無間者，我人眾生壽命長養士夫，彼諸眾生作如是覺求般涅槃。復有異外道說，悉由作者。見一切性已，言：『此是般涅槃。』作如是覺，法無我見非分，彼無解脫。大慧！此諸聲聞乘無間外道種性，不出出覺。為轉彼惡見故，應當修學。大慧！緣覺乘無間種性者，若聞說各別緣無間，舉身毛豎悲泣流淚，不相近緣，所有不著。種種自身，種種神通，若離若合，種種變化。聞說是時，其心隨入。若知彼緣覺乘無間種性已，隨順為說緣覺之乘，是名緣覺乘無間種性相。大慧！彼如來乘無間種性，有四種，謂：自性法無間種性、離自相法無間種性、得自覺聖無間種性、外剎殊勝無間種性。大慧！若聞此四事一一說時，及說自心現身財建立不思議境界時，心不驚怖者；是名如來乘無間種性相。大慧！不定種性者，謂：說彼三種時，隨說而入，隨彼而成。大慧！此是初治地者，謂種性建立，為超入無所有地故，作是建立。彼自覺藏者，自煩惱習凈，見法無我，得三昧樂住聲聞，當得如來最勝之身。」
爾時世尊，欲重宣此義，說偈言：
「須陀槃那果， 往來及不
【現代漢語翻譯】 現代漢語譯本：斷除的是煩惱的習氣，而不是所有的煩惱。他們證悟后不再經歷不可思議的變易生死，而是度脫了分段生死。他們會發出真正的獅子吼：『我的生死已經終結，清凈的修行已經完成，不會再有來世。』他們如實地知曉，通過修習人無我，最終證得般涅槃的覺悟。大慧，所謂『各別無間』，是指那些執著於我、人、眾生、壽命、長養士夫等概念的眾生，他們如此執著並尋求般涅槃。還有一些外道聲稱一切都由造物主所為，他們認為見到一切事物的本性就是般涅槃。他們如此認為，卻不瞭解法無我的真諦，因此無法獲得解脫。大慧，這些聲聞乘的『無間外道種性』，無法超越其固有的覺悟。爲了轉變他們的錯誤見解，應當努力修學。大慧，緣覺乘的『無間種性』，如果聽到『各別緣無間』的說法，會感到全身毛髮豎立，悲傷哭泣，不執著于任何因緣，包括自身的種種變化和神通，無論是分離還是結合。當他們聽到這些說法時，內心會隨之契入。如果瞭解了他們的緣覺乘『無間種性』，就應順應他們的根器，為他們宣說緣覺乘的教法，這就是緣覺乘『無間種性』的特徵。大慧，如來乘的『無間種性』有四種，分別是：自性法無間種性、離自相法無間種性、得自覺聖無間種性、外剎殊勝無間種性。大慧，如果聽到這四種說法中的任何一種，以及聽到關於自心顯現的身、財和建立不可思議境界的說法時，內心不會感到驚慌恐懼，這就是如來乘『無間種性』的特徵。大慧，不定種性的人，在聽到上述三種說法時，會隨所聽到的而相應契入，並隨之成就。大慧，這是針對初地菩薩的說法，即建立種性的概念，是爲了讓他們超越無所有地，所以才這樣建立。那些證悟了自覺藏的人，他們的煩惱習氣已經清凈，見證了法無我，獲得了三昧的喜樂，安住于聲聞的境界，最終將獲得如來最殊勝的果身。 當時，世尊爲了再次宣明這個道理，說了以下偈頌： 『須陀洹那(Sotapanna，入流果)的果位，往來和不……』
【English Translation】 English version: They sever the habitual tendencies of afflictions, but not all afflictions. Having attained enlightenment, they no longer experience inconceivable transformation and death (變易死, bian yi si), but transcend the death of segments (分段死, fen duan si). They roar the true lion's roar: 'My birth is exhausted, the pure conduct is established, I will not receive future existence.' They truly know, through cultivating the non-self of persons, and eventually attain the enlightenment of Parinirvana (般涅槃, ban nie pan). Mahamati (大慧, Da Hui), the so-called 'separate without interval' refers to those beings who are attached to concepts such as 'I,' 'person,' 'sentient being,' 'lifespan,' 'nourisher,' etc. They cling to these and seek Parinirvana. There are also some non-Buddhist paths (外道, wai dao) who claim that everything is done by a creator. They say that seeing the nature of all things is Parinirvana. Thinking in this way, they do not understand the truth of the non-self of phenomena, and therefore cannot attain liberation. Mahamati, these 'uninterrupted non-Buddhist lineage' of the Sravaka Vehicle (聲聞乘, sheng wen cheng) cannot transcend their inherent enlightenment. In order to transform their wrong views, one should diligently study. Mahamati, the 'uninterrupted lineage' of the Pratyekabuddha Vehicle (緣覺乘, yuan jue cheng), if they hear the saying 'separate conditioned arising without interval,' their whole body will feel goosebumps, they will weep with sorrow, and they will not be attached to any conditions, including the various transformations and supernormal powers of themselves, whether separated or combined. When they hear these sayings, their minds will enter into them. If you understand their Pratyekabuddha Vehicle 'uninterrupted lineage,' you should accord with their capacity and expound the teachings of the Pratyekabuddha Vehicle for them. This is the characteristic of the Pratyekabuddha Vehicle 'uninterrupted lineage.' Mahamati, the Tathagata Vehicle (如來乘, ru lai cheng) 'uninterrupted lineage' has four types, namely: the uninterrupted lineage of the self-nature of phenomena, the uninterrupted lineage of the separation from self-characteristics of phenomena, the uninterrupted lineage of attaining self-realized holiness, and the uninterrupted lineage of the extraordinary other Buddha-fields. Mahamati, if, when hearing any one of these four sayings, and when hearing about the manifestation of body and wealth from one's own mind and the establishment of inconceivable realms, one's mind does not feel alarmed or fearful, this is the characteristic of the Tathagata Vehicle 'uninterrupted lineage.' Mahamati, those of uncertain lineage, when hearing the above three sayings, will correspond and enter into whichever they hear, and will be accomplished accordingly. Mahamati, this is said for those on the initial ground (初地, chu di), that is, the concept of establishing lineage is established in order to allow them to transcend the ground of nothingness. Those who have realized the self-aware treasury, their habitual afflictions have been purified, they have witnessed the non-self of phenomena, they have obtained the joy of Samadhi (三昧, san mei), they abide in the realm of the Sravakas, and will eventually obtain the most excellent body of the Tathagata. At that time, the World Honored One, desiring to proclaim this meaning again, spoke the following verses: 'The fruit of Sotapanna (須陀洹那, xu tuo huan na), coming and going and not...'
還， 逮得阿羅漢， 是等心惑亂。 三乘與一乘， 非乘我所說， 愚夫少智慧， 諸聖遠離寂。 第一義法門， 遠離於二教， 住于無所有， 何建立三乘？ 諸禪無量等， 無色三摩提， 受想悉寂滅， 亦無有心量。
「大慧！彼一闡提非一闡提，世間、解脫誰轉？大慧！一闡提有二種：一者，舍一切善根，及於無始眾生髮愿。云何舍一切善根？謂謗菩薩藏，及作惡言：『此非隨順修多羅、毗尼解脫之說。』舍一切善根故，不般涅槃。二者，菩薩本自願方便故，非不般涅槃一切眾生而般涅槃。大慧！彼般涅槃，是名不般涅槃法相。此亦到一闡提趣。」
大慧白佛言：「世尊！此中雲何畢竟不般涅槃？」
佛告大慧：「菩薩一闡提者，知一切法本來般涅槃已，畢竟不般涅槃，而非舍一切善根一闡提也。大慧！舍一切善根一闡提者，復以如來神力故，或時善根生。所以者何？謂如來不捨一切眾生故，以是故菩薩一闡提不般涅槃。
「複次，大慧！菩薩摩訶薩，當善三自性。云何三自性？謂妄想自性、緣起自性、成自性。大慧！妄想自性從相生。」
大慧白佛言：「世尊！云何妄想自性從相生？」
佛告大慧：「緣起自性事相相，行顯現事相
【現代漢語翻譯】 還， 逮得阿羅漢（Arhat，已證得涅槃的聖者），是等心惑亂。 三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）與一乘（Ekayāna，唯一佛乘），非乘我所說， 愚夫少智慧，諸聖遠離寂。 第一義法門（Paramārtha-dharma，最高真理的法門），遠離於二教， 住于無所有，何建立三乘？ 諸禪（Dhyāna，禪定）無量等，無色三摩提（Arūpa-samādhi，無色界定）， 受想悉寂滅，亦無有心量。
『大慧（Mahāmati，人名）！彼一闡提（Icchantika，斷絕善根的人）非一闡提，世間、解脫誰轉？大慧！一闡提有二種：一者，舍一切善根，及於無始眾生髮愿。云何舍一切善根？謂謗菩薩藏（Bodhisattva-piṭaka，菩薩藏），及作惡言：『此非隨順修多羅（Sūtra，經）、毗尼（Vinaya，戒律）解脫之說。』舍一切善根故，不般涅槃（Parinirvana，完全的涅槃）。二者，菩薩本自願方便故，非不般涅槃一切眾生而般涅槃。大慧！彼般涅槃，是名不般涅槃法相。此亦到一闡提趣。』
大慧白佛言：『世尊（Bhagavan，佛的尊稱）！此中雲何畢竟不般涅槃？』
佛告大慧：『菩薩一闡提者，知一切法本來般涅槃已，畢竟不般涅槃，而非舍一切善根一闡提也。大慧！舍一切善根一闡提者，復以如來神力故，或時善根生。所以者何？謂如來不捨一切眾生故，以是故菩薩一闡提不般涅槃。
『複次，大慧！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），當善三自性。云何三自性？謂妄想自性（Parikalpita-lakṣaṇa，遍計所執性）、緣起自性（Paratantra-lakṣaṇa，依他起性）、成自性（Pariniṣpanna-lakṣaṇa，圓成實性）。大慧！妄想自性從相生。』
大慧白佛言：『世尊！云何妄想自性從相生？』
佛告大慧：『緣起自性事相相，行顯現事相
【English Translation】 Furthermore, Those who attain Arhatship (Arhat, a saint who has attained Nirvana) are confused in their minds. The Three Vehicles (Śrāvakayāna, the Vehicle of Hearers; Pratyekabuddhayāna, the Vehicle of Solitary Buddhas; Bodhisattvayāna, the Bodhisattva Vehicle) and the One Vehicle (Ekayāna, the One Buddha Vehicle) are not vehicles as I have described them. Fools have little wisdom; the sages are far from tranquility. The Dharma gate of the highest truth (Paramārtha-dharma, the Dharma gate of ultimate truth) is far from the two teachings. Dwelling in non-existence, how can the Three Vehicles be established? All Dhyānas (Dhyāna, meditation), immeasurable and so on, and formless Samādhis (Arūpa-samādhi, formless concentrations), Perception and thought are all extinguished, and there is no mental measurement.
'Mahāmati (Mahāmati, a name)! That Icchantika (Icchantika, one who has severed their roots of goodness) is not an Icchantika. Who turns the world and liberation? Mahāmati! There are two kinds of Icchantikas: one, who abandons all roots of goodness and makes vows for beginningless beings. How does one abandon all roots of goodness? By slandering the Bodhisattva-piṭaka (Bodhisattva-piṭaka, the Bodhisattva collection) and making evil statements: 『These are not teachings that accord with the Sūtras (Sūtra, discourses), the Vinaya (Vinaya, monastic rules), and liberation.』 Because they abandon all roots of goodness, they do not enter Parinirvana (Parinirvana, complete Nirvana). Two, Bodhisattvas, due to their original vows and skillful means, enter Parinirvana without abandoning all beings. Mahāmati! That entering of Parinirvana is called the characteristic of not entering Parinirvana. This also leads to the path of the Icchantika.'
Mahāmati said to the Buddha: 'Bhagavan (Bhagavan, the Blessed One)! How is it that they ultimately do not enter Parinirvana in this case?'
The Buddha said to Mahāmati: 'Bodhisattva Icchantikas, knowing that all dharmas are originally in Parinirvana, ultimately do not enter Parinirvana, and are not Icchantikas who abandon all roots of goodness. Mahāmati! Icchantikas who abandon all roots of goodness, again, due to the Buddha's divine power, sometimes generate roots of goodness. Why is that? Because the Tathagata (Tathagata, the Thus Come One) does not abandon all beings; therefore, Bodhisattva Icchantikas do not enter Parinirvana.'
'Furthermore, Mahāmati! Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas) should be skilled in the three self-natures. What are the three self-natures? They are the imagined self-nature (Parikalpita-lakṣaṇa, the nature of what is completely conceptualized), the dependent self-nature (Paratantra-lakṣaṇa, the nature of what arises dependently), and the accomplished self-nature (Pariniṣpanna-lakṣaṇa, the nature of what is perfectly accomplished). Mahāmati! The imagined self-nature arises from characteristics.'
Mahāmati said to the Buddha: 'Bhagavan! How does the imagined self-nature arise from characteristics?'
The Buddha said to Mahāmati: 'The dependent self-nature is the appearance of characteristics of events and things.'
相，計著有二種妄想自性。如來、應供、等正覺之所建立，謂名相計著相，及事相計著相。名相計著相者，謂內外法計著。事相計著相者，謂即彼如是內外自共相計著。是名二種妄想自性相。若依若緣生，是名緣起。云何成自性？謂離名相、事相妄想，聖智所得，及自覺聖智趣所行境界，是名成自性，如來藏心。」
爾時世尊，欲重宣此義，而說偈言：
「名相覺想， 自性二相， 正智如如， 是則成相。
「大慧！是名觀察五法自性相經，自覺聖智趣所行境界。汝等諸菩薩摩訶薩，應當修學。
「複次，大慧！菩薩摩訶薩善觀二種無我相。云何二種無我相？謂人無我，及法無我。云何人無我？謂離我我所、陰、界、入聚。無知業愛生，眼色等攝受計著生識，一切諸根自心現器身等藏，自妄想相施設顯示。如河流，如種子，如燈，如風，如雲，剎那展轉壞。躁動如猿猴，樂不凈處如飛蠅，無厭足如風火，無始虛偽習氣因如汲水輪。生死趣有輪，種種身色，幻術神咒，機發像起。善彼相知，是名人無我智。云何法無我智？謂覺陰、界、入妄想相自性如，陰、界、入離我我所。陰、界、入積聚，因業愛繩縛，展轉相緣，生無動搖。諸法亦爾，離自共相。不實妄想相、妄想力，是凡夫生，非聖
【現代漢語翻譯】 現代漢語譯本： 相，計著有兩種妄想自性。如來（Tathagata，意為如實而來者）、應供（Arhat，意為值得供養者）、等正覺（Samyaksambuddha，意為完全覺悟者）所建立的，就是名相計著相，以及事相計著相。名相計著相，指的是對內外諸法的計著。事相計著相，指的是對內外諸法各自的自相和共相的計著。這被稱為兩種妄想自性的相。依靠因緣而生起，這被稱為緣起（Pratītyasamutpāda，意為 dependent origination）。什麼是成自性呢？指的是遠離名相、事相的妄想，由聖智所得，以及自覺聖智所趣向和行走的境界，這被稱為成自性，如來藏心（Tathāgatagarbha，意為如來法身的蘊藏）。
這時，世尊爲了再次宣揚這個意義，說了偈語：
『名相覺想，自性二相，正智如如，是則成相。』
『大慧（Mahamati，菩薩名）！這被稱為觀察五法自性相經，是自覺聖智所趣向和行走的境界。你們這些菩薩摩訶薩（Bodhisattva-Mahāsattva，意為大菩薩），應當修學。』
『再次，大慧！菩薩摩訶薩應當善於觀察兩種無我相。什麼是兩種無我相？就是人無我（Pudgala-nairātmya，意為人沒有實在的自我），以及法無我（Dharma-nairātmya，意為諸法沒有實在的自我）。什麼叫做人無我？指的是遠離了我及我所（認為屬於我的事物）、五陰（Skandha，意為構成個體的五種要素）、十八界（Dhātu，意為構成經驗的十八種要素）、十二入（Āyatana，意為感官與對像）的聚合。由於無知、業（Karma，意為行為及其結果）、愛（Trsna，意為渴愛）而生，眼、色等攝取執著而生起意識，一切諸根（Indriya，意為感官），自心顯現的器世間（Bhajana-loka，意為外在世界）等，都像倉庫一樣，都是自心妄想的顯現和施設。就像河流，像種子，像燈，像風，像云，剎那間流轉壞滅。躁動不安像猿猴，喜歡不凈之處像蒼蠅，永不滿足像風和火，無始以來的虛偽習氣就像汲水輪。生死輪迴，種種身色，幻術神咒，機關發動而顯現的形象。善於瞭解這些現象，這就是人無我智。 什麼叫做是法無我智？指的是覺悟五陰、十八界、十二入的妄想相的自性是如如（Tathata，意為真如），五陰、十八界、十二入是遠離我及我所的。五陰、十八界、十二入的積聚，因為業和愛的繩索束縛，輾轉相緣而生，沒有動搖。一切諸法也是這樣，遠離了自相和共相。不真實的妄想相、妄想力，是凡夫所生，不是聖者所具有的。
【English Translation】 English version: 『Appearances and attachments have two kinds of self-natures of delusion. Those established by the Tathagata (One Thus Gone), the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One) are the appearance of attachment to names and appearances, and the appearance of attachment to things. The appearance of attachment to names and appearances refers to attachment to internal and external dharmas. The appearance of attachment to things refers to attachment to the self-nature and common nature of those internal and external dharmas. These are called the two kinds of self-natures of delusion. That which arises dependently is called dependent origination (Pratītyasamutpāda). What is accomplished self-nature? It refers to the delusion of being apart from names and appearances, that which is obtained by holy wisdom, and the realm that is approached and walked by self-aware holy wisdom, this is called accomplished self-nature, the Tathāgatagarbha (Womb of the Tathagata).』
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
『Names and appearances, thoughts and perceptions, the two aspects of self-nature, correct wisdom as it is, these then constitute the accomplished nature.』
『Mahamati (Great Wisdom, name of a Bodhisattva)! This is called the Sutra on Observing the Self-Nature of the Five Dharmas, the realm that is approached and walked by self-aware holy wisdom. You Bodhisattva-Mahāsattvas (Great Bodhisattvas) should cultivate and study it.』
『Furthermore, Mahamati! Bodhisattva-Mahāsattvas should be skilled at observing the two kinds of selflessness. What are the two kinds of selflessness? They are the selflessness of persons (Pudgala-nairātmya, no self of person), and the selflessness of dharmas (Dharma-nairātmya, no self of phenomena). What is the selflessness of persons? It refers to being apart from self and what belongs to self, the aggregation of the five skandhas (aggregates), the eighteen dhātus (elements), and the twelve āyatanas (sense bases). Born from ignorance, karma (action and its consequences), and craving (Trsna), the arising of consciousness is due to the grasping and attachment to eye, form, and so on. All the sense organs (Indriya), the vessel-body and other repositories manifested by one's own mind, are all manifestations and establishments of one's own deluded thoughts. Like a river, like a seed, like a lamp, like the wind, like a cloud, changing and decaying in an instant. Restless like a monkey, delighting in impure places like a fly, never satisfied like wind and fire, the beginningless false habitual energies are like a water wheel. The wheel of birth and death, various body forms, illusions, spells, and mechanical devices give rise to appearances. Being skilled at knowing these appearances, this is the wisdom of the selflessness of persons. What is the wisdom of the selflessness of dharmas? It refers to realizing that the self-nature of the deluded appearances of the skandhas, dhātus, and āyatanas is suchness (Tathata), the skandhas, dhātus, and āyatanas are apart from self and what belongs to self. The accumulation of the skandhas, dhātus, and āyatanas, bound by the ropes of karma and craving, arise through mutual conditioning, without wavering. All dharmas are also like this, apart from self-nature and common nature. Unreal deluded appearances and the power of delusion are born from ordinary beings, not possessed by sages.』
賢也，心意識五法自性離故。大慧！菩薩摩訶薩當善分別一切法無我。善法無我菩薩摩訶薩，不久當得初地菩薩無所有觀。地相觀察，開覺歡喜。次第漸進，超九地相，得法雲地。于彼建立無量寶莊嚴大寶蓮華王像、大寶宮殿，幻自性境界修習生，于彼而坐。同一像類諸最勝子眷屬圍繞，從一切佛剎來，佛手灌頂，如轉輪聖王太子灌頂。超佛子地，到自覺聖法趣，當得如來自在法身。見法無我故，是名法無我相。汝等諸菩薩摩訶薩，應當修學。」
爾時，大慧菩薩摩訶薩復白佛言：「世尊！建立誹謗相，唯愿說之。令我及諸菩薩摩訶薩，離建立誹謗二邊惡見，疾得阿耨多羅三藐三菩提。覺已，離常建立、斷誹謗見，不謗正法。」爾時，世尊受大慧菩薩請已，而說偈言：
「建立及誹謗， 無有彼心量， 身受用建立， 及心不能知， 愚癡無智慧， 建立及誹謗。」
爾時，世尊於此偈義復重顯示，告大慧言：「有四種非有有建立。云何為四？謂：非有相建立、非有見建立、非有因建立、非有性建立。是名四種建立。又誹謗者，謂于彼所立無所得，觀察非分而起誹謗。是名建立誹謗相。
「複次，大慧！云何非有相建立相？謂：陰、界、入非有自共相而起計著，此如是，此不異。是名
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『賢者啊，因為心、意識這五法（五蘊）的自性是空性的。大慧（Mahamati）！菩薩摩訶薩（Bodhisattva-Mahasattva）應當善於分辨一切法皆無我。善於理解法無我的菩薩摩訶薩，不久就能證得初地菩薩的無所有觀。觀察初地的景象，開啟覺悟，心生歡喜。次第漸進，超越九地之景象，證得法雲地（Dharmamegha）。在那裡建立無量珍寶莊嚴的大寶蓮花王像、大寶宮殿，這是由幻化自性境界修習而生，菩薩于彼而坐。與他形象相似的諸最勝子眷屬圍繞，他們從一切佛剎（Buddhaksetra）而來，諸佛以手灌頂，如同轉輪聖王（cakravartin）為太子灌頂。超越佛子地，到達自覺聖法的境界，將證得如來（Tathagata）自在法身。因為見到法無我，所以這稱為法無我相。你們這些菩薩摩訶薩，應當修學。』
這時，大慧菩薩摩訶薩又對佛說：『世尊！請您解說建立和誹謗的相狀，使我和諸位菩薩摩訶薩，遠離建立和誹謗這兩種邊見，迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。覺悟之後，遠離常的建立和斷的誹謗之見，不誹謗正法。』這時，世尊接受了大慧菩薩的請求，說了偈語：
『建立及誹謗， 無有彼心量， 身受用建立， 及心不能知， 愚癡無智慧， 建立及誹謗。』
這時，世尊對此偈語的含義再次詳細闡述，告訴大慧說：『有四種非有而有之建立。哪四種呢？即：非有相建立、非有見建立、非有因建立、非有性建立。這稱為四種建立。而誹謗，是指對於他們所建立的沒有獲得，觀察不正確而生起誹謗。這稱為建立誹謗相。』
『再者，大慧！什麼是非有相建立相呢？是指：對於陰（skandha）、界（dhatu）、入（ayatana）這些非有自相和共相的事物，卻生起計著，認為『這個是這樣，這個不是那樣』。這稱為非有相建立相。
【English Translation】 English version: The Buddha said: 'Wise one, because the self-nature of the five dharmas (five aggregates) of mind, consciousness, and intellect is empty. Mahamati! Bodhisattva-Mahasattvas should be skilled at distinguishing that all dharmas are without self. Bodhisattva-Mahasattvas who are skilled at understanding dharma-no-self will soon attain the observation of no-thing-ness of the first ground Bodhisattva. Observing the characteristics of the ground, opening up to enlightenment, and generating joy. Progressing gradually, surpassing the characteristics of the nine grounds, and attaining the Dharmamegha (cloud of dharma) ground. There, establishing immeasurable precious and adorned great precious lotus king images, great precious palaces, which arise from the practice of the realm of illusory self-nature, and the Bodhisattva sits there. Surrounded by retinues of supreme sons of the same likeness, who come from all Buddha-lands (Buddhaksetra), the Buddhas anoint the crown of their heads with their hands, just as a wheel-turning sage king (cakravartin) anoints the crown of the head of his crown prince. Surpassing the ground of Buddha-sons, reaching the realm of self-awakened holy dharma, they will attain the self-existent Dharma-body of the Tathagata. Because they see dharma-no-self, this is called the characteristic of dharma-no-self. You Bodhisattva-Mahasattvas should study this.'
At that time, Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! Please explain the characteristics of establishment and defamation, so that I and all the Bodhisattva-Mahasattvas can be free from the two extreme views of establishment and defamation, and quickly attain anuttara-samyak-sambodhi. Having awakened, we will be free from the views of eternal establishment and annihilationist defamation, and will not defame the true Dharma.' At that time, the World Honored One, having accepted the request of Mahamati Bodhisattva, spoke the following verse:
'Establishment and defamation, Have no such mental measure, Establishment of body and enjoyment, And the mind cannot know, Foolish and without wisdom, Establishment and defamation.'
At that time, the World Honored One further elaborated on the meaning of this verse, and said to Mahamati: 'There are four kinds of establishment of what is non-existent as existent. What are the four? They are: establishment of non-existent characteristics, establishment of non-existent views, establishment of non-existent causes, and establishment of non-existent nature. These are called the four kinds of establishment. And defamation refers to, with regard to what they have established, not obtaining it, observing incorrectly, and giving rise to defamation. This is called the characteristic of establishment and defamation.'
'Furthermore, Mahamati! What is the characteristic of establishment of non-existent characteristics? It refers to: with regard to the aggregates (skandha), realms (dhatu), and entrances (ayatana), which are things without self-characteristics and common characteristics, giving rise to attachment, thinking 'this is like this, this is not like that'. This is called the characteristic of establishment of non-existent characteristics.'
非有相建立相。此非有相建立妄想，無始虛偽過，種種習氣計著生。大慧！非有見建立相者，若彼如是陰、界、入，我人眾生壽命長養士夫見建立，是名非有見建立相。大慧！非有因建立相者，謂：初識無因生，后不實、如幻、本不生。眼色眼界念前生，生已實已還壞，是名非有因建立相。大慧！非有性建立相者，謂：虛空、滅、般涅槃、非作，計著性建立。此離性非性，一切法如兔馬等角，如垂髮現，離有非有，是名非有性建立相。建立及誹謗，愚夫妄想，不善觀察自心現量，非賢聖也。是故離建立誹謗惡見，應當修學。
「複次，大慧！菩薩摩訶薩善知心、意、意識、五法、自性、二無我相，趣究竟。為安眾生故，作種種類像，如妄想自性處依于緣起。譬如眾色如意寶珠，普現一切諸佛剎土，一切如來大眾集會，悉于其中聽受經法。所謂一切法如幻、如夢、光影、水月，於一切法，離生滅斷常，及離聲聞、緣覺之法，得百千三昧，乃至百千億那由他三昧。得三昧已，游諸佛剎供養諸佛。生諸天宮，宣揚三寶。示現佛身，聲聞、菩薩大眾圍繞，以自心現量，度脫眾生，分別演說外性無性，悉令遠離有無等見。」
爾時，世尊欲重宣此義，而說偈言：
「心量世間， 佛子觀察， 種類之身，
【現代漢語翻譯】 現代漢語譯本 非有相建立相：不是在『有』的基礎上建立表象。這種『非有』的表象建立的是虛妄的想像，從無始以來就存在虛假的過失，各種各樣的習氣執著由此產生。大慧（Mahamati）！所謂『非有見』建立表象，是指如果有人基於陰（skandha）、界（dhatu）、入（ayatana）這些概念，建立關於我（atman）、人（pudgala）、眾生（sattva）、壽命（jiva）、長養（posa）、士夫（purusa）的見解，這就叫做『非有見』建立表象。大慧（Mahamati）！所謂『非有因』建立表象，是指認為最初的意識是無因而生的，後來的事物是不真實的，如幻象一般，其本質是不生的。或者認為眼（caksu）、色（rupa）、眼界（caksur-dhatu）的念頭是先前產生的，產生之後，看似真實存在，最終還是會壞滅，這就叫做『非有因』建立表象。大慧（Mahamati）！所謂『非有性』建立表象，是指執著于虛空（akasa）、滅（nirodha）、般涅槃（parinirvana）、非作（akrta）等概念，並基於此建立『性』。這種『性』既不是『有』也不是『非有』，一切法就像兔子、馬等頭上的角，像垂下來的頭髮，既不是『有』也不是『非有』，這就叫做『非有性』建立表象。建立和誹謗，都是愚夫的妄想，他們不能好好地觀察自己內心的顯現，不是賢聖之人。因此，應當遠離建立和誹謗這些錯誤的見解，努力修行。
『再者，大慧（Mahamati）！菩薩摩訶薩（bodhisattva-mahasattva）善於瞭解心（citta）、意（manas）、意識（vijnana）、五法（panca-dharma）、自性（svabhava）、二無我相（dvi-nairatmya），從而趨向究竟。爲了安樂眾生，他們會示現各種各樣的形象，就像妄想的自性依賴於緣起（pratitya-samutpada）一樣。譬如，就像如意寶珠（cintamani-ratna）能顯現各種各樣的色彩，普遍顯現一切諸佛剎土（buddha-ksetra），一切如來（tathagata）及其大眾眷屬都在其中聽受經法。所謂一切法如幻（maya）、如夢（svapna）、如光影（pratibimba）、如水月（udaka-candra），對於一切法，要遠離生滅斷常的觀念，以及遠離聲聞（sravaka）、緣覺（pratyekabuddha）的修行方法，從而獲得百千種三昧（samadhi），乃至百千億那由他（nayuta）種三昧。獲得三昧之後，遊歷各個佛剎供養諸佛。往生到各個天宮，宣揚三寶（tri-ratna）。示現佛身，有聲聞、菩薩大眾圍繞，以自己內心的顯現，度脫眾生，分別演說外境的無自性，使他們遠離有無等各種見解。』
當時，世尊（bhagavan）想要再次宣說這個道理，於是說了偈語：
『以心量度世間，佛子應如是觀察，種種不同的身相，'
【English Translation】 English version Establishing appearances based on non-existence: This is not establishing appearances on the basis of 'existence'. This 'non-existence' establishes deluded imaginations, with beginningless false faults, and various habitual attachments arising from it. Mahamati! Establishing appearances based on 'views of non-existence' means that if someone, based on concepts like skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), establishes views about atman (self), pudgala (person), sattva (sentient being), jiva (life), posa (nourisher), and purusa (man), this is called establishing appearances based on 'views of non-existence'. Mahamati! Establishing appearances based on 'non-existent causes' means believing that the initial consciousness arises without a cause, and that subsequent things are unreal, like illusions, and are essentially unborn. Or believing that the thoughts of eye (caksu), form (rupa), and eye-element (caksur-dhatu) arise first, and after arising, seem real but eventually decay, this is called establishing appearances based on 'non-existent causes'. Mahamati! Establishing appearances based on 'non-existent nature' means clinging to concepts like akasa (space), nirodha (cessation), parinirvana (complete nirvana), and akrta (non-doing), and establishing 'nature' based on them. This 'nature' is neither 'existence' nor 'non-existence'. All dharmas are like the horns of rabbits and horses, like falling hair, neither 'existence' nor 'non-existence'. This is called establishing appearances based on 'non-existent nature'. Establishing and slandering are the delusions of fools, who cannot properly observe the manifestations of their own minds, and are not wise and holy people. Therefore, one should abandon these wrong views of establishing and slandering, and strive to cultivate.
『Furthermore, Mahamati! Bodhisattva-mahasattvas (great bodhisattvas) are skilled in understanding citta (mind), manas (intellect), vijnana (consciousness), panca-dharmas (five dharmas), svabhava (own-being), and dvi-nairatmya (twofold selflessness), thereby approaching ultimate reality. For the sake of the well-being of sentient beings, they manifest various forms, just as the nature of delusion depends on pratitya-samutpada (dependent origination). For example, just as a cintamani-ratna (wish-fulfilling jewel) can manifest various colors, universally manifesting all buddha-ksetras (Buddha-fields), where all tathagatas (Thus Come Ones) and their assemblies listen to the teachings. All dharmas are like maya (illusion), svapna (dream), pratibimba (reflection), and udaka-candra (moon in water). Regarding all dharmas, one should abandon the notions of arising, ceasing, permanence, and annihilation, as well as the practices of sravakas (hearers) and pratyekabuddhas (solitary realizers), thereby attaining hundreds of thousands of samadhis (meditative absorptions), even hundreds of thousands of nayutas (a large number) of samadhis. Having attained samadhi, they travel to various Buddha-fields to make offerings to the Buddhas. They are born in various heavens, proclaiming the tri-ratna (Three Jewels). They manifest the body of a Buddha, surrounded by assemblies of sravakas and bodhisattvas, using the manifestations of their own minds to liberate sentient beings, separately explaining the non-self-nature of external objects, enabling them to abandon views of existence and non-existence.』
At that time, the Bhagavan (World-Honored One), desiring to reiterate this meaning, spoke in verse:
『The world is measured by the mind, Buddha's disciples should observe, various kinds of bodies,'
離所作行， 得力神通， 自在成就。」
爾時，大慧菩薩摩訶薩復請佛言：「唯愿世尊為我等說一切法空、無生、無二、離自性相。我等及余諸菩薩眾，覺悟是空、無生、無二、離自性相已，離有無妄想，疾得阿耨多羅三藐三菩提。」
爾時，世尊告大慧菩薩摩訶薩言：「諦聽！諦聽！善思念之。今當爲汝廣分別說。」
大慧白佛言：「善哉！世尊！唯然受教。」
佛告大慧：「空空者，即是妄想自性處。大慧！妄想自性計著者，說空、無生、無二、離自性相。大慧！彼略說七種空。謂：相空、性自性空、行空、無行空、一切法離言說空、第一義聖智大空、彼彼空。云何相空？謂：一切性自共相空，觀展轉積聚故；分別無性，自共相不生。自他俱性無性，故相不住，是故說一切性相空。是名相空。云何性自性空？謂：自己性自性不生，是名一切法性自性空。是故說性自性空。云何行空？謂：陰離我我所，因所成，所作業方便生。是名行空。大慧！即此如是行空，展轉緣起自性無性，是名無行空。云何一切法離言說空？謂：妄想自性無言說，故一切法離言說，是名一切法離言說空。云何一切法第一義聖智大空？謂：得自覺聖智，一切見過習氣空，是名一切法第一義聖智大空。云何彼彼空
【現代漢語翻譯】 現代漢語譯本：『遠離一切造作的行為，獲得強大的神通力量，達到自在的成就。』
這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva，偉大的智慧菩薩）再次向佛陀請示說：『唯愿世尊爲了我們解說一切法的空性（emptiness）、無生（non-origination）、無二（non-duality）、遠離自性之相（devoid of self-nature）。我們以及其他的菩薩眾，在覺悟到這空性、無生、無二、遠離自性之相后，就能遠離有和無的虛妄分別，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
這時，世尊告訴大慧菩薩摩訶薩說：『仔細聽！仔細聽！好好地思考！現在我將為你詳細地分別解說。』
大慧菩薩對佛說：『太好了！世尊！我們一定遵從教誨。』
佛告訴大慧：『所謂的空性，就是虛妄分別的自性所在之處。大慧！執著于虛妄分別自性的人，才需要說空性、無生、無二、遠離自性之相。大慧！我略說七種空性，即：相空（form emptiness）、性自性空（own-nature emptiness）、行空（action emptiness）、無行空（non-action emptiness）、一切法離言說空（emptiness of all dharmas being beyond expression）、第一義聖智大空（great emptiness of the supreme wisdom of the noble ones）、彼彼空（emptiness of each and every thing）。什麼是相空呢？就是一切事物的自相和共相都是空性的，因為觀察到它們是輾轉積聚而成的；由於分別而認為它們有自性，但自相和共相實際上是不生的。自己、他人以及兩者共同的自性都是無自性的，所以相是不會停留的，因此說一切事物的相是空性的。這叫做相空。什麼是性自性空呢？就是自己的自性是不生的，這叫做一切法的性自性空。所以說性自性空。什麼是行空呢？就是五陰（skandhas，色、受、想、行、識）離開了我和我所，是由因緣所生，由所造作的行為方便而生。這叫做行空。大慧！就是這樣，這樣的行空，是輾轉緣起而自性無生的，這叫做無行空。什麼是一切法離言說空呢？就是虛妄分別的自性是無法用語言表達的，所以一切法都離開了言說，這叫做一切法離言說空。什麼是一切法第一義聖智大空呢？就是證得了自覺聖智，一切的過患和習氣都空掉了，這叫做一切法第一義聖智大空。什麼是彼彼空呢？』
【English Translation】 English version: 『Having abandoned all actions, attaining powerful supernormal abilities, achieving自在 (Skt. Svatantra, self-mastery).』
Then, Mahamati Bodhisattva-Mahasattva (the great wisdom Bodhisattva) again requested the Buddha, saying: 『May the World-Honored One, for our sake, explain the emptiness (sunyata) of all dharmas, non-origination (anutpada), non-duality (advaya), and the state of being devoid of self-nature (nihsvabhava). We and other Bodhisattva assemblies, having awakened to this emptiness, non-origination, non-duality, and the state of being devoid of self-nature, will be able to abandon the false discriminations of existence and non-existence, and quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).』
Then, the World-Honored One said to Mahamati Bodhisattva-Mahasattva: 『Listen carefully! Listen carefully! Think well upon it! Now I will extensively and distinctly explain it for you.』
Mahamati said to the Buddha: 『Excellent! World-Honored One! We will respectfully receive your teachings.』
The Buddha said to Mahamati: 『That which is called emptiness is the very place where the self-nature of discrimination exists. Mahamati! Those who are attached to the self-nature of discrimination need to speak of emptiness, non-origination, non-duality, and the state of being devoid of self-nature. Mahamati! I will briefly explain seven kinds of emptiness, namely: form emptiness (lakshana-sunyata), own-nature emptiness (svabhava-sunyata), action emptiness (karma-sunyata), non-action emptiness (akarma-sunyata), emptiness of all dharmas being beyond expression (sarva-dharma-nirabhilapya-sunyata), great emptiness of the supreme wisdom of the noble ones (paramartha-arya-jnana-maha-sunyata), and emptiness of each and every thing (itaretara-sunyata). What is form emptiness? It is that the self-characteristics and common characteristics of all things are empty, because it is observed that they are accumulated through mutual dependence; because of discrimination, it is thought that they have self-nature, but the self-characteristics and common characteristics are actually not produced. The self-nature of oneself, others, and both together is without self-nature, so form does not abide; therefore, it is said that the form of all things is empty. This is called form emptiness. What is own-nature emptiness? It is that one's own self-nature is not produced; this is called the own-nature emptiness of all dharmas. Therefore, it is said to be own-nature emptiness. What is action emptiness? It is that the skandhas (aggregates of existence) are apart from 'I' and 'mine', are produced by causes and conditions, and are produced by the skillful means of actions. This is called action emptiness. Mahamati! Just like this, such action emptiness is dependently originated and without self-nature; this is called non-action emptiness. What is the emptiness of all dharmas being beyond expression? It is that the self-nature of discrimination cannot be expressed in words, so all dharmas are beyond expression; this is called the emptiness of all dharmas being beyond expression. What is the great emptiness of the supreme wisdom of the noble ones? It is that having attained self-realized noble wisdom, all faults and habitual tendencies are emptied; this is called the great emptiness of the supreme wisdom of the noble ones. What is emptiness of each and every thing?』
？謂：于彼無彼空，是名彼彼空。大慧！譬如鹿子母舍，無象馬牛羊等，非無比丘眾，而說彼空。非舍舍性空，亦非比丘比丘性空，非余處無象馬，是名一切法自相。彼于彼無彼，是名彼彼空。是名七種空。彼彼空者，是空最粗，汝當遠離。大慧！不自生，非不生，除住三昧，是名無生。離自性，即是無生。離自性剎那相續流注及異性現，一切性離自性，是故一切性離自性。云何無二？謂一切法，如冷熱、如長短、如黑白。大慧！一切法無二，非於涅槃彼生死，非於生死彼涅槃。異相因有性故，是名無二。如涅槃、生死，一切法亦如是。是故空、無生、無二、離自性相，應當修學。」
爾時，世尊欲重宣此義而說偈言：
「我常說空法， 遠離於斷常， 生死如幻夢， 而彼業不壞。 虛空及涅槃， 滅二亦如是， 愚夫作妄想， 諸聖離有無。」
爾時，世尊復告大慧菩薩摩訶薩言：「大慧！空、無生、無二、離自性相，普入諸佛一切修多羅。凡所有經，悉說此義。諸修多羅，悉隨眾生悕望心故，為分別說，顯示其義，而非真實在於言說。如鹿渴想，誑惑群鹿。鹿于彼相，計著水性，而彼水無。如是一切修多羅所說諸法，為令愚夫發歡喜故，非實聖智在於言說。是故，當依于義，莫著
【現代漢語翻譯】 現代漢語譯本： 佛說：所謂『于彼無彼空』，這叫做『彼彼空』。大慧（Mahamati）！譬如鹿子母舍（Migaramatr-prasada），沒有象、馬、牛、羊等，但並非沒有比丘眾，而說它是空的。不是說房舍的房舍自性是空的，也不是說比丘的比丘自性是空的，也不是說其他地方沒有象馬，這叫做一切法自相。在那個地方沒有那個東西，這叫做彼彼空。這叫做七種空。彼彼空是最粗淺的空，你應該遠離。大慧！不自己產生，也不是不產生，除了住在三昧（Samadhi）中，這叫做無生。離開自性，就是無生。離開自性的剎那相續流注以及異性顯現，一切性都離開自性，所以說一切性都離開自性。什麼是無二呢？就是說一切法，如冷熱、如長短、如黑白。大慧！一切法都是無二的，不是在涅槃（Nirvana）那邊就沒有生死，也不是在生死這邊就沒有涅槃。因為異相是因緣和合而有的，所以叫做無二。如同涅槃和生死一樣，一切法也是如此。因此，對於空、無生、無二、離自性相，應當修學。」
當時，世尊想要再次宣說這個道理，就說了偈語：
『我常說空法，遠離於斷常，生死如幻夢，而彼業不壞。 虛空及涅槃，滅二亦如是，愚夫作妄想，諸聖離有無。』
當時，世尊又告訴大慧菩薩摩訶薩（Mahasattva）說：『大慧！空、無生、無二、離自性相，普遍進入諸佛的一切修多羅（Sutra）。凡是所有的經典，都說這個道理。各種修多羅，都是隨著眾生的希望心，爲了分別解說，顯示其中的意義，而不是真實存在於言語之中。如同鹿渴想（Mrgatrsna），迷惑群鹿。鹿對於那個景象，執著認為是水，而那裡並沒有水。像這樣一切修多羅所說的諸法，是爲了讓愚夫產生歡喜，而不是真正的聖智存在於言語之中。因此，應當依靠義理，不要執著于言語。
【English Translation】 English version: The Buddha said: 'What is meant by 'the absence of that in that' is called 'mutual absence'. Mahamati! For example, in the Migaramatr-prasada (Deer Mother's Mansion), there are no elephants, horses, cows, sheep, etc., but it is not without a community of monks, and it is said to be empty. It is not that the self-nature of the house is empty, nor that the self-nature of the monks is empty, nor that there are no elephants and horses elsewhere; this is called the self-nature of all dharmas. The absence of that in that place is called mutual absence. This is called the seven kinds of emptiness. Mutual absence is the crudest form of emptiness, and you should stay away from it. Mahamati! Not self-born, nor not born, except for dwelling in Samadhi (concentration), this is called non-birth. Separating from self-nature is non-birth. Separating from the momentary continuous flow of self-nature and the manifestation of otherness, all natures are separated from self-nature, therefore it is said that all natures are separated from self-nature. What is non-duality? It means all dharmas, such as cold and heat, long and short, black and white. Mahamati! All dharmas are non-dual; it is not that there is no birth and death on the other side of Nirvana, nor that there is no Nirvana on this side of birth and death. Because different appearances arise from causes and conditions, it is called non-duality. Just like Nirvana and birth and death, all dharmas are also like this. Therefore, one should study emptiness, non-birth, non-duality, and the characteristic of being devoid of self-nature.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'I often speak of the Dharma of emptiness, far from permanence and annihilation, birth and death are like illusions and dreams, but the karma is not destroyed. Emptiness and Nirvana, and the cessation of the two, are also like this; fools create delusions, while the sages are free from existence and non-existence.'
At that time, the World Honored One again said to Mahamati (Great Wisdom) Bodhisattva-Mahasattva: 'Mahamati! Emptiness, non-birth, non-duality, and the characteristic of being devoid of self-nature, universally enter all the Sutras (discourses) of all Buddhas. All the Sutras speak of this meaning. All the Sutras, according to the hopes of sentient beings, are spoken separately to reveal their meaning, but the truth is not in words. Like the Mrgatrsna (deer's thirst), deceiving the deer. The deer clings to that appearance, thinking it is water, but there is no water there. Likewise, all the dharmas spoken in the Sutras are to make fools happy, but true wisdom is not in words. Therefore, one should rely on the meaning and not cling to the words.'
言說。」
楞伽阿跋多羅寶經卷第一 大正藏第 16 冊 No. 0670 楞伽阿跋多羅寶經
楞伽阿跋多羅寶經卷第二
宋天竺三藏求那跋陀羅譯一切佛語心品之二
爾時，大慧菩薩摩訶薩白佛言：「世尊！世尊修多羅說，如來藏自性清凈，轉三十二相，入於一切眾生身中，如大價寶，垢衣所纏。如來之藏常住不變，亦復如是，而陰、界、入垢衣所纏，貪慾恚癡不實妄想塵勞所污，一切諸佛之所演說。云何世尊同外道說我，言有如來藏耶？世尊！外道亦說有常、作者離於求那，周遍不滅。世尊！彼說有我。」
佛告大慧：「我說如來藏，不同外道所說之我。大慧！有時說空、無相、無愿、如、實際、法性、法身、涅槃、離自性、不生不滅、本來寂靜、自性涅槃，如是等句，說如來藏已。如來、應供、等正覺，為斷愚夫畏無我句故，說離妄想無所有境界如來藏門。大慧！未來現在菩薩摩訶薩，不應作我見計著。譬如陶家，於一泥聚，以人工水木輪繩方便，作種種器。如來亦復如是，於法無我離一切妄想相，以種種智慧善巧方便，或說如來藏，或說無我。以是因緣故，說如來藏，不同外道所說之我。是名說如來藏。開引計我諸外道故，說如來藏，令離不實我見妄想，入三解脫門
【現代漢語翻譯】 現代漢語譯本 『言說。』
《楞伽阿跋多羅寶經》卷第一 大正藏第16冊 No. 0670 《楞伽阿跋多羅寶經》
《楞伽阿跋多羅寶經》卷第二
宋天竺三藏求那跋陀羅（Guṇabhadra）譯《一切佛語心品》之二
爾時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahāsattva）對佛說：『世尊！世尊在修多羅（Sūtra，經）中說，如來藏（Tathāgatagarbha）自性清凈，能轉變出三十二相，進入一切眾生的身中，就像價值連城的寶物，被垢衣所纏繞。如來藏常住不變，也是如此，卻被陰、界、入這些垢衣所纏繞，被貪慾、嗔恚、愚癡這些不真實的妄想和塵勞所污染，這是所有諸佛所演說的。為什麼世尊您說的和外道所說的「我」一樣，說有如來藏呢？世尊！外道也說有常住的、能造作者，遠離求那（Guṇa，屬性），周遍而不滅。世尊！他們說的就是「我」。』
佛告訴大慧：『我說如來藏，和外道所說的「我」不同。大慧！有時我說空、無相、無愿、如、實際、法性、法身、涅槃、離自性、不生不滅、本來寂靜、自性涅槃，像這樣的語句，都是在說如來藏。如來、應供、等正覺，爲了斷除愚夫對「無我」的畏懼，才說遠離妄想、無所有境界的如來藏門。大慧！未來和現在的菩薩摩訶薩，不應該產生「我」的見解和執著。譬如陶工，用一團泥，通過人工、水、木輪、繩索等方法，製作出各種各樣的器皿。如來也是這樣，在法無我、遠離一切妄想相的基礎上，用種種智慧和善巧方便，有時說如來藏，有時說無我。因為這個緣故，我說如來藏，和外道所說的「我」不同。這叫做說如來藏。爲了引導那些計著「我」的外道，才說如來藏，讓他們離開不真實的「我」見妄想，進入三解脫門。』
【English Translation】 English version 『Speaking.』
Laṅkāvatāra Sūtra, Volume 1 Taishō Tripiṭaka, Volume 16, No. 0670, Laṅkāvatāra Sūtra
Laṅkāvatāra Sūtra, Volume 2
Translated by Guṇabhadra (求那跋陀羅), Tripiṭaka Master from India of the Song Dynasty, Chapter Two on 『All Buddha Words on Mind』
At that time, Mahamati Bodhisattva-Mahāsattva (大慧菩薩摩訶薩) said to the Buddha: 『World Honored One! The World Honored One said in the Sutras (修多羅, Sūtra) that the Tathāgatagarbha (如來藏), by its very nature, is pure and manifests the thirty-two characteristics, entering the bodies of all sentient beings, like a priceless jewel wrapped in soiled clothing. The Tathāgatagarbha is permanent and unchanging, and yet it is also like this, being wrapped in the soiled clothing of the skandhas (陰), dhātus (界), and āyatanas (入), defiled by the unreal thoughts and defilements of greed, hatred, and delusion. This is what all the Buddhas have taught. Why, World Honored One, do you speak of the Tathāgatagarbha in the same way that the heretics speak of the 「self」? World Honored One! The heretics also speak of a permanent, creator, devoid of qualities (求那, Guṇa), all-pervading, and indestructible entity. World Honored One! They speak of a 「self」.』
The Buddha said to Mahamati: 『My teaching of the Tathāgatagarbha is different from the 「self」 spoken of by the heretics. Mahamati! Sometimes I speak of emptiness, signlessness, wishlessness, Suchness, Reality, Dharma-nature, Dharma-body, Nirvana, selflessness, non-arising and non-ceasing, original quiescence, and Nirvana by nature. Such phrases are used to describe the Tathāgatagarbha. The Tathāgata, Arhat, Samyak-saṃbuddha, in order to dispel the fear of ignorant people regarding the statement of 「no-self,」 speaks of the Tathāgatagarbha-gate, which is free from discrimination and devoid of all things. Mahamati! Future and present Bodhisattva-Mahāsattvas should not create views and attachments based on the idea of a 「self.」 For example, a potter, using a lump of clay, employs manual labor, water, wooden wheels, ropes, and other means to create various kinds of vessels. The Tathāgata is also like this, based on the Dharma of no-self, free from all discrimination, using various wisdoms and skillful means, sometimes speaking of the Tathāgatagarbha, and sometimes speaking of no-self. For this reason, I speak of the Tathāgatagarbha, which is different from the 「self」 spoken of by the heretics. This is called teaching the Tathāgatagarbha. To guide those heretics who cling to the idea of a 「self,」 the Tathāgatagarbha is taught, so that they may abandon the unreal views and discriminations of a 「self」 and enter the three gates of liberation.』
境界，悕望疾得阿耨多羅三藐三菩提，是故如來、應供、等正覺作如是說如來之藏。若不如是，則同外道所說之我。是故，大慧！為離外道見故，當依無我如來之藏。」
爾時，世尊欲重宣此義而說偈言：
「人相續陰， 緣與微塵， 勝自在作， 心量妄想。」
爾時，大慧菩薩摩訶薩，觀未來眾生，復請世尊：「唯愿為說修行無間，如諸菩薩摩訶薩修行者大方便。」
佛告大慧：「菩薩摩訶薩成就四法，得修行者大方便。云何為四？謂：善分別自心現、觀外性非性、離生住滅見、得自覺聖智善樂，是名菩薩摩訶薩成就四法，得修行者大方便。云何菩薩摩訶薩善分別自心現？謂：如是觀三界唯心分齊，離我我所，無動搖、離去來，無始虛偽習氣所熏，三界種種色行繫縛，身財建立，妄想隨入現。是名菩薩摩訶薩善分別自心現。云何菩薩摩訶薩善觀外性非性？謂：炎、夢等一切性，無始虛偽妄想習因，觀一切性自性。菩薩摩訶薩作如是善觀外性非性，是名菩薩摩訶薩善觀外性非性。云何菩薩摩訶薩善離生住滅見？謂：如幻、夢一切性，自他俱性不生，隨入自心分齊故。見外性非性，見識不生及緣不積聚，見妄想緣生，於三界內外一切法不可得。見離自性，生見悉滅，知如幻等諸法自性，得
【現代漢語翻譯】 現代漢語譯本： 『境界』是指希望快速證得阿耨多羅三藐三菩提（無上正等正覺），因此如來、應供、等正覺才會宣說如來藏（Tathagatagarbha）。如果不是這樣，那就和外道所說的『我』（Atman）相同了。所以，大慧（Mahamati）！爲了遠離外道的這種見解，應當依止無我的如來藏。」
這時，世尊爲了再次宣說這個道理，用偈語說道：
『人相續陰（Skandha），緣與微塵（Paramanu），勝自在作（Isvara），心量妄想。』
這時，大慧菩薩摩訶薩（Mahasattva），爲了觀察未來的眾生，再次請問世尊：『唯愿您為我們宣說修行的無間法門，就像諸位菩薩摩訶薩修行者所使用的大方便法門。』
佛告訴大慧：『菩薩摩訶薩成就四種法，就能得到修行者的大方便。什麼是四種法呢？就是：善於分別自心所現、觀察外在諸法的非自性、遠離生住滅的見解、獲得自覺聖智的善樂。這叫做菩薩摩訶薩成就四種法，得到修行者的大方便。菩薩摩訶薩如何善於分別自心所現呢？就是：像這樣觀察三界（Trailokya）只是心的顯現，遠離我與我所，沒有動搖、沒有來去，沒有起始的虛偽習氣所薰染，三界種種色行（Rupa）的繫縛，身財的建立，都是妄想隨之而現。這叫做菩薩摩訶薩善於分別自心所現。菩薩摩訶薩如何善於觀察外在諸法的非自性呢？就是：像火焰、夢境等一切諸法，都是無始以來的虛偽妄想習氣所造成的，觀察一切諸法的自性。菩薩摩訶薩像這樣善於觀察外在諸法的非自性，這叫做菩薩摩訶薩善於觀察外在諸法的非自性。菩薩摩訶薩如何善於遠離生住滅的見解呢？就是：像幻象、夢境一樣，一切諸法的自性、他性、俱性都是不生的，都是隨順於自心的顯現。見到外在諸法的非自性，見到識（Vijnana）不生起以及因緣不積聚，見到妄想因緣生起，對於三界內外的一切法都不可得。見到遠離自性，生起的見解全部滅除，知道像幻象等諸法的自性，獲得』
【English Translation】 English version: 'The state' refers to hoping to quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Therefore, the Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) speaks of the Tathagatagarbha (Womb of the Thus Come One). If it were not so, it would be the same as the 'self' (Atman) spoken of by the non-Buddhists. Therefore, Mahamati (Great Wisdom)! In order to be apart from the views of the non-Buddhists, one should rely on the non-self Tathagatagarbha.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'The continuity of the person's skandhas (aggregates), conditions and atoms (Paramanu), the work of Isvara (Supreme Ruler), the mind's measurement and delusion.'
At that time, Mahamati Bodhisattva Mahasattva (Great Being), observing future sentient beings, again asked the World Honored One: 'May you please explain the uninterrupted practice, like the great expedient means used by the Bodhisattva Mahasattva practitioners.'
The Buddha told Mahamati: 'A Bodhisattva Mahasattva who accomplishes four dharmas (teachings) obtains the great expedient means of a practitioner. What are the four? They are: skillfully distinguishing the manifestation of one's own mind, observing the non-nature of external phenomena, being apart from the views of arising, abiding, and ceasing, and obtaining the good joy of self-realized noble wisdom. This is called a Bodhisattva Mahasattva accomplishing four dharmas and obtaining the great expedient means of a practitioner. How does a Bodhisattva Mahasattva skillfully distinguish the manifestation of one's own mind? It is: observing in this way that the three realms (Trailokya) are only the limits of the mind, being apart from self and what belongs to self, without wavering, without coming and going, untainted by beginningless false habitual tendencies, bound by the various forms and actions (Rupa) of the three realms, the establishment of body and wealth, with delusions arising accordingly. This is called a Bodhisattva Mahasattva skillfully distinguishing the manifestation of one's own mind. How does a Bodhisattva Mahasattva skillfully observe the non-nature of external phenomena? It is: like flames, dreams, and all phenomena, due to beginningless false delusional habitual causes, observing the self-nature of all phenomena. A Bodhisattva Mahasattva makes such skillful observations of the non-nature of external phenomena; this is called a Bodhisattva Mahasattva skillfully observing the non-nature of external phenomena. How does a Bodhisattva Mahasattva skillfully be apart from the views of arising, abiding, and ceasing? It is: like illusions and dreams, the self-nature, other-nature, and both-nature of all phenomena do not arise, because they accord with the limits of one's own mind. Seeing the non-nature of external phenomena, seeing that consciousness (Vijnana) does not arise and conditions do not accumulate, seeing that delusional conditions arise, and that all dharmas (teachings) within and without the three realms are unattainable. Seeing the separation from self-nature, the views of arising are all extinguished, knowing the self-nature of dharmas (teachings) such as illusions, obtaining'
無生法忍。得無生法忍已，離生住滅見，是名菩薩摩訶薩善分別離生住滅見。云何菩薩摩訶薩得自覺聖智善樂？謂：得無生法忍，住第八菩薩地。得離心、意、意識、五法、自性、二無我相，得意生身。」
「世尊！意生身者，何因緣？」
佛告大慧：「意生者，譬如意去，迅疾無礙，故名意生。譬如意去，石壁無礙，于彼異方無量由延，因先所見，憶念不忘，自心流注不絕，于身無障礙生。大慧！如是意生身，得一時俱。菩薩摩訶薩意生身，如幻三昧力自在神通，妙相莊嚴，聖種類身，一時俱生。猶如意生，無有障礙，隨所憶念本願境界，為成熟眾生，得自覺聖智善樂。如是菩薩摩訶薩，得無生法忍，住第八菩薩地，轉舍心、意、意識、五法、自性、二無我相身，及得意生身，得自覺聖智善樂。是名菩薩摩訶薩成就四法，得修行者大方便。當如是學。」
爾時大慧菩薩摩訶薩復請世尊：「唯愿為說一切諸法緣因之相，以覺緣因相故，我及諸菩薩離一切性，有無妄見；無妄想見，漸次俱生。」
佛告大慧：「一切法二種緣相，謂外及內。外緣者，謂泥團柱輪繩水木人工諸方便緣，有瓶生。如泥瓶、縷疊、草蓆、種芽、酪酥等，方便緣生，亦復如是。是名外緣前後轉生。云何內緣？謂無明、愛
【現代漢語翻譯】 現代漢語譯本：無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。獲得無生法忍之後，就脫離了對生、住、滅的執著，這就叫做菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）善於分辨並脫離生、住、滅的見解。菩薩摩訶薩如何獲得自覺的聖智和喜樂呢？就是說，獲得無生法忍，安住于第八菩薩地（不動地）。脫離了心、意、意識、五法、自性、二無我相的束縛，從而獲得意生身（Manomayakāya，由意念產生的身體）。 「世尊（Bhagavan，佛的尊稱）！意生身是由於什麼因緣而產生的呢？」 佛告訴大慧（Mahamati，人名）菩薩：「意生身，就像意念的執行一樣，迅速而沒有阻礙，所以叫做意生。譬如意念的執行，可以穿透石壁而無阻礙，在遙遠的異方，即使距離無量由延（Yojana，古印度長度單位），因為先前所見，記憶不忘，自心相續不斷，對於身體沒有障礙而產生。大慧！這樣的意生身，可以一時同時產生。菩薩摩訶薩的意生身，如同幻術、三昧（Samadhi，禪定）的力量、自在神通，以微妙的相好莊嚴，是聖潔的種類之身，一時同時產生。猶如意念的產生，沒有障礙，隨著所憶念的本願境界，爲了成熟眾生，從而獲得自覺的聖智和喜樂。像這樣，菩薩摩訶薩獲得無生法忍，安住于第八菩薩地，轉變並捨棄心、意、意識、五法、自性、二無我相的身，以及獲得意生身，從而獲得自覺的聖智和喜樂。這就叫做菩薩摩訶薩成就四法，獲得修行者的大方便。應當這樣學習。」 這時，大慧菩薩摩訶薩再次請問世尊：「唯愿您為我們解說一切諸法的緣起之相，因為覺悟了緣起之相，我和諸位菩薩就能脫離一切關於自性、有無的虛妄見解；沒有虛妄的見解，就能逐漸或同時產生智慧。」 佛告訴大慧：「一切法有兩種緣起之相，即外緣和內緣。外緣是指，泥土、柱子、輪子、繩子、水、木材、人工等各種方便因緣，從而產生瓶子。如同泥瓶、線織成的布匹、草蓆、種子發芽、酪和酥油等，都是依靠方便因緣而產生，也是如此。這叫做外緣前後相續地產生。什麼是內緣呢？是指無明（Avidya，對事物真相的無知）、愛（Trsna，渴愛）...
【English Translation】 English version: Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). Having obtained Anutpattika-dharma-kshanti, one is free from the views of arising, abiding, and ceasing; this is called a Bodhisattva-Mahāsattva (Great Bodhisattva) who is skilled in distinguishing and separating from the views of arising, abiding, and ceasing. How does a Bodhisattva-Mahāsattva obtain the self-realized noble wisdom and joy? It is said: by obtaining Anutpattika-dharma-kshanti and abiding in the eighth Bodhisattva ground (immovable ground). By being free from mind, thought, consciousness, the five dharmas, self-nature, and the two aspects of no-self, one obtains the Manomayakāya (mind-made body). 『Bhagavan (Blessed One, a title for the Buddha)! What is the cause and condition for the Manomayakāya?』 The Buddha said to Mahamati (name of a Bodhisattva): 『Manomayakāya is like the going of the mind, swift and unimpeded, hence it is called Manomayakāya. For example, the going of the mind is unimpeded by stone walls; in distant lands, even immeasurable yojanas (ancient Indian unit of distance) away, because of what was seen before, the memory is not forgotten, the flow of one's own mind is continuous, and there is unobstructed birth in the body. Mahamati! Such a Manomayakāya can arise all at once. The Bodhisattva-Mahāsattva's Manomayakāya, like the power of illusion, samadhi (meditative absorption), and unhindered supernatural powers, is adorned with wondrous marks, a body of noble kind, arising all at once. Just like the arising of the mind, without obstruction, according to the realm of original vows that are remembered, in order to mature sentient beings, one obtains the self-realized noble wisdom and joy. Thus, the Bodhisattva-Mahāsattva obtains Anutpattika-dharma-kshanti, abides in the eighth Bodhisattva ground, transforms and relinquishes the body of mind, thought, consciousness, the five dharmas, self-nature, and the two aspects of no-self, and obtains the Manomayakāya, thereby obtaining the self-realized noble wisdom and joy. This is called the Bodhisattva-Mahāsattva accomplishing the four dharmas, obtaining the great expedient of practitioners. One should learn in this way.』 At that time, the Bodhisattva-Mahāsattva Mahamati again requested the Bhagavan: 『May you please explain the aspect of the causal origination of all dharmas, because by awakening to the aspect of causal origination, I and the Bodhisattvas will be free from all false views of self-nature, existence, and non-existence; without false views, wisdom can arise gradually or simultaneously.』 The Buddha said to Mahamati: 『All dharmas have two aspects of causal origination, namely external and internal. External causes refer to the various expedient causes such as clay, pillars, wheels, ropes, water, wood, and human labor, which give rise to a pot. Just like mud pots, cloth woven from threads, straw mats, sprouts from seeds, curds and ghee, etc., are produced by expedient causes, so it is also. This is called external causes arising in succession. What are internal causes? They refer to ignorance (Avidya, unawareness of the true nature of things), craving (Trsna, thirst)...』
、業等法，得緣名，從彼生陰、界、入法，得緣所起名。彼無差別，而愚夫妄想。是名內緣法。大慧！彼因者有六種，謂：當有因、相續因、相因、作因、顯示因、待因。當有因者，作因已，內外法生。相續因者，作攀緣已，內外法生陰種子等。相因者，作無間相，相續生。作因者，作增上事，如轉輪王。顯示因者，妄想事生已，相現作所作，如燈照色等。待因者，滅時作相續斷，不妄想性生。大慧！彼自妄想相愚夫，不漸次生，不俱生。所以者何？若復俱生者，作所作無分別，不得因相故。若漸次生者，不得我相故。漸次生不生，如不生子，無父名。大慧！漸次生相續方便不然，但妄想耳。因攀緣次第、增上緣等生所生故。大慧！漸次生不生，妄想自性計著相故。漸次俱不生，自心現受用故。自相共相外性非性。大慧！漸次俱不生，除自心現，不覺妄想故相生。是故因緣作事方便相，當離漸次俱見。」
爾時，世尊欲重宣此義，而說偈言：
「一切都無生， 亦無因緣滅， 于彼生滅中， 而起因緣想。 非遮滅復生， 相續因緣起， 唯為斷凡愚， 癡惑妄想緣。 有無緣起法， 是悉無有生， 習氣所迷轉， 從是三有現。 真實無生緣， 亦復無有滅， 觀一切有為，
【現代漢語翻譯】 現代漢語譯本： 大慧，『業』（karma，行為）等法，因為有『緣』（hetu-pratyaya，因緣）而得名，從這些『緣』所生的『陰』（skandha，五蘊）、『界』（dhatu，十八界）、『入』（ayatana，十二入）等法，被稱為『緣所起』。它們之間沒有差別，只是愚夫妄加分別。這叫做『內緣法』。 大慧，『因』（hetu，原因）有六種，即：『當有因』、『相續因』、『相因』、『作因』、『顯示因』、『待因』。『當有因』，是指在『作因』之後，內外諸法產生。『相續因』，是指在『作攀緣』之後，內外諸法，如陰的種子等產生。『相因』，是指作為無間之相，相續而生。『作因』，是指作為增上之事，比如轉輪聖王。『顯示因』，是指妄想之事生起后，現象顯現，作為所作，比如燈照亮顏色等。『待因』，是指滅時作為相續斷絕，不妄想的自性產生。 大慧，那些被自己的妄想所迷惑的愚夫，認為諸法不是漸次產生，就是同時產生。為什麼呢？如果諸法是同時產生，那麼『作』和『所作』就沒有分別，也就無法得到『因』的相狀。如果諸法是漸次產生，那麼就無法得到『我』的相狀。漸次產生是不可能發生的，就像沒有出生的孩子，就沒有父親的名號。大慧，漸次產生的相續方便是不成立的，只不過是妄想罷了。因為『因』、『攀緣』、次第、增上緣等產生『所生』的緣故。大慧，漸次產生是不可能發生的，因為妄想的自性執著于相的緣故。漸次和同時產生都是不可能發生的，因為是自心顯現受用的緣故。自相和共相都是外在的，非真實的自性。 大慧，漸次和同時產生都是不可能發生的，除非是自心顯現，不覺悟是妄想的緣故，所以諸相才產生。因此，因緣作為事情的方便之相，應當遠離漸次和同時的見解。 這時，世尊想要再次宣說這個道理，於是說了偈語： 『一切都無生，亦無因緣滅，于彼生滅中，而起因緣想。 非遮滅復生，相續因緣起，唯為斷凡愚，癡惑妄想緣。 有無緣起法，是悉無有生，習氣所迷轉，從是三有現。 真實無生緣，亦復無有滅，觀一切有為，』
【English Translation】 English version: Mahamati, 'karma' (action) and other dharmas are named because of 'hetu-pratyaya' (causes and conditions). From these 'causes and conditions', the 'skandhas' (aggregates), 'dhatus' (elements), 'ayatanas' (sense bases) and other dharmas arise, and are called 'that which arises from conditions'. There is no difference between them, but foolish people make false distinctions. This is called 'internal conditioned dharmas'. Mahamati, there are six kinds of 'hetu' (cause), namely: 'cause of being', 'cause of continuity', 'cause of relation', 'cause of action', 'cause of manifestation', and 'cause of dependence'. 'Cause of being' refers to the arising of internal and external dharmas after the 'cause of action' has been made. 'Cause of continuity' refers to the arising of internal and external dharmas, such as the seeds of the skandhas, after 'making clinging'. 'Cause of relation' refers to continuous arising as an uninterrupted phase. 'Cause of action' refers to acting as an increasing matter, like a Chakravartin king (universal ruler). 'Cause of manifestation' refers to the manifestation of phenomena as what is done after the arising of imagined things, like a lamp illuminating colors. 'Cause of dependence' refers to the arising of the nature of non-imagination when extinction acts as a continuous cessation. Mahamati, those foolish people who are deluded by their own imaginations think that dharmas arise either gradually or simultaneously. Why? If dharmas arise simultaneously, then there would be no distinction between 'action' and 'what is done', and the aspect of 'cause' could not be obtained. If dharmas arise gradually, then the aspect of 'self' could not be obtained. Gradual arising is impossible, just as a child who is not born has no father's name. Mahamati, the continuous convenience of gradual arising is not established, it is just imagination. Because 'what is produced' arises from 'cause', 'clinging', sequence, increasing conditions, and so on. Mahamati, gradual arising is impossible, because the nature of imagination clings to appearances. Gradual and simultaneous arising are both impossible, because it is the manifestation and enjoyment of one's own mind. Self-aspects and common-aspects are external, not the true nature. Mahamati, gradual and simultaneous arising are both impossible, unless it is the manifestation of one's own mind, and one is not aware that it is imagination, which is why appearances arise. Therefore, the aspect of causes and conditions acting as a means of doing things should be separated from the views of gradual and simultaneous. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'All things are without arising, nor is there extinction by causes and conditions, in that arising and extinction, thoughts of causes and conditions arise. Not obstructing extinction and arising again, the arising of continuous causes and conditions, only to cut off the foolish, the deluded and confused, the conditions of false imagination. The dharmas of conditioned arising, whether existent or non-existent, are all without arising, the turning of delusion by habitual tendencies, from which the three realms appear. Truly there is no cause of arising, nor is there extinction, contemplate all conditioned things,'
猶如虛空華。 攝受及所攝， 舍離惑亂見， 非已生當生， 亦復無因緣。 一切無所有， 斯皆是言說。」
爾時，大慧菩薩摩訶薩復白佛言：「世尊！唯愿為說言說妄想相心經。(此同上佛語心也)世尊！我及余菩薩摩訶薩，若善知言說妄想相心經，則能通達言說所說二種義，疾得阿耨多羅三藐三菩提，以言說所說二種趣，凈一切眾生。」
佛告大慧：「諦聽諦聽，善思念之，當爲汝說。」
大慧白佛言：「善哉，世尊！唯然受教。」
佛告大慧：「有四種言說妄想相，謂：相言說、夢言說、過妄想計著言說、無始妄想言說。相言說者，從自妄想色相計著生。夢言說者，先所經境界，隨憶念生，從覺已境界無性生。過妄想計著言說者，先怨所作業，隨憶念生。無始妄想言說者，無始虛偽計著過自種習氣生。是名四種言說妄想相。」
爾時大慧菩薩摩訶薩，復以此義勸請世尊：「唯愿更說言說妄想所現境界。世尊！何處、何故、云何、何因，眾生妄想言說生？」
佛告大慧：「頭胸喉鼻唇舌龂齒和合出音聲。」
大慧白佛言：「世尊！言說妄想為異為不異？」
佛告大慧：「言說、妄想非異非不異。所以者何？謂彼因生相故。大慧！若言說、
妄想異者，妄想不應是因。若不異者，語不顯義，而有顯示。是故非異非不異。」
大慧復白佛言：「世尊！為言說即是第一義，為所說者是第一義？」
佛告大慧：「非言說是第一義，亦非所說是第一義。所以者何？謂第一義聖樂言說所入是第一義，非言說是第一義。第一義者，聖智自覺所得，非言說妄想覺境界。是故言說、妄想，不顯示第一義。言說者，生滅動搖展轉因緣起。若展轉因緣起者，彼不顯示第一義。大慧！自他相無性故，言說相不顯示第一義。複次，大慧！隨入自心現量故，種種相外性非性，言說、妄想不顯示第一義。是故，大慧！當離言說、諸妄想相。」
爾時，世尊欲重宣此義而說偈言：
「諸性無自性， 亦復無言說， 甚深空空義， 愚夫不能了。 一切性自性， 言說法如影， 自覺聖智子， 實際我所說。」
爾時，大慧菩薩摩訶薩復白佛言：「世尊！唯愿為說離一異、俱不俱、有無非有非無、常無常，一切外道所不行，自覺聖智所行，離妄想自相共相，入于第一真實之義。諸地相續漸次上上增進清凈之相，隨入如來地相，無開發本願。譬如眾色摩尼境界無邊相行，自心現趣部分之相一切諸法。我及余菩薩摩訶薩，離如是等妄想自性自共相見
【現代漢語翻譯】 現代漢語譯本：如果妄想與真實不同，那麼妄想就不應該是真實的原因。如果妄想與真實沒有區別，那麼言語就不能清晰地表達意義，即使表達了，也是不真實的。因此，妄想既不是與真實相同，也不是與真實不同。
大慧菩薩再次對佛說：『世尊！是言語本身就是第一義（paramārtha，最高真理），還是言語所表達的內容是第一義？』
佛告訴大慧菩薩：『言語本身不是第一義，言語所表達的內容也不是第一義。為什麼呢？因為通過言語所能進入的聖者之樂才是第一義，而不是言語本身。第一義是聖者的智慧通過自身覺悟所獲得的，不是言語和妄想所能覺知的境界。因此，言語和妄想不能顯示第一義。言語是生滅、動搖、展轉因緣所產生的。如果是展轉因緣所產生的，它就不能顯示第一義。大慧！因為自性和他性都沒有固有的自性，所以言語的表象不能顯示第一義。』
『再者，大慧！因為隨順進入自心所顯現的量，種種表象的外在自性是非自性，所以言語和妄想不能顯示第一義。因此，大慧！應當遠離言語和各種妄想的表象。』
這時，世尊想要再次宣說這個道理，就說了偈語：
『諸法的自性本無自性， 也不能用言語來表達， 甚深空性的意義， 愚笨的人不能理解。 一切諸法的自性， 言語和法就像影子一樣， 只有自覺的聖智之子， 才能理解我所說的實際。』
這時，大慧菩薩摩訶薩再次對佛說：『世尊！請您為我們講說遠離一和異、俱和不俱、有和無、非有和非無、常和無常，一切外道所不能行，只有自覺的聖智才能行，遠離妄想的自相和共相，進入第一真實的意義。以及諸地（bhūmi，菩薩修行的階段）相續漸次向上增進清凈的表象，隨順進入如來地（Tathāgatabhūmi，佛的境界）的表象，沒有開發本願。譬如眾色摩尼（maṇi，寶珠）的境界無邊相行，自心顯現趨向部分之相的一切諸法。我和其他的菩薩摩訶薩，遠離像這樣等等的妄想自性自共相見。』
【English Translation】 English version: If delusion is different, then delusion should not be the cause. If it is not different, then the words do not clearly express the meaning, and even if they do, it is not real. Therefore, delusion is neither the same as reality nor different from it.
Mahamati (Mahāmati, great wisdom) again said to the Buddha: 'World Honored One! Is speech itself the highest truth (paramārtha), or is what is spoken the highest truth?'
The Buddha told Mahamati: 'Speech is not the highest truth, nor is what is spoken the highest truth. Why? Because the bliss of the sages that can be entered through speech is the highest truth, not speech itself. The highest truth is what is attained by the self-awakened wisdom of the sages, not the realm that can be perceived by speech and delusion. Therefore, speech and delusion cannot reveal the highest truth. Speech arises from the causes and conditions of birth, death, movement, and transformation. If it arises from the causes and conditions of transformation, it cannot reveal the highest truth, Mahamati! Because self-nature and other-nature have no inherent self-nature, the appearance of speech cannot reveal the highest truth.'
'Furthermore, Mahamati! Because of entering the self-mind's present measure, the external self-nature of various appearances is non-self-nature, so speech and delusion cannot reveal the highest truth. Therefore, Mahamati! You should stay away from speech and all appearances of delusion.'
At that time, the World Honored One, wanting to reiterate this meaning, spoke in verse:
'The self-natures of all things have no self-nature, Nor can they be expressed in words, The meaning of profound emptiness, Fools cannot understand. The self-nature of all things, Speech and Dharma are like shadows, Only the sons of self-awakened wisdom, Can understand the reality I speak of.'
At that time, Mahamati Bodhisattva-Mahasattva (Mahāmati Bodhisattva-Mahāsattva, great wisdom Bodhisattva-Great being) again said to the Buddha: 'World Honored One! Please explain to us how to stay away from one and different, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence, which all non-Buddhist paths cannot practice, only the self-awakened wisdom can practice, staying away from the self-appearance and common appearance of delusion, and entering the meaning of the first true reality. As well as the appearances of the continuous and gradual upward progression and purification of the stages (bhūmi, stages of Bodhisattva practice), following and entering the appearance of the Tathagata-ground (Tathāgatabhūmi, the realm of the Buddha), without developing original vows. For example, the boundless appearance of the realm of various colored jewels (maṇi, jewel), all dharmas of the appearance of the self-mind manifesting and tending towards parts. I and other Bodhisattva-Mahasattvas, stay away from such delusional self-nature and common appearance views.'
，疾得阿耨多羅三藐三菩提，令一切眾生，一切安樂，具足充滿。」
佛告大慧：「善哉，善哉！汝能問我如是之義，多所安樂，多所饒益，哀愍一切諸天世人。」
佛告大慧：「諦聽，諦聽！善思念之！吾當為汝分別解說。」
大慧白佛言：「善哉，世尊！唯然受教。」
佛告大慧：「不知心量愚癡凡夫，取內外性，依於一異、俱不俱、有無非有非無、常無常，自性習因計著妄想。譬如群鹿，為渴所逼，見春時炎，而作水想，迷亂馳趣，不知非水。如是愚夫，無始虛偽妄想所熏，三毒燒心，樂色境界，見生住滅，取內外性，墮於一異、俱不俱、有無非有非無、常無常想，妄見攝受。如乾闥婆城，凡愚無智而起城想，無始習氣計著想現。彼非有城非無城，如是外道無始虛偽習氣計著，依於一異、俱不俱、有無非有非無、常無常見，不能了知自心現量。譬如有人，夢見男女為馬車步，城邑園林山河浴池種種莊嚴，自身入中，覺已憶念。大慧！于意云何？如是士夫，於前所夢憶念不捨，為黠慧不？」
大慧白佛言：「不也。世尊！」
佛告大慧：「如是凡夫，惡見所噬，外道智慧，不知如夢自心現量，依於一異、俱不俱、有無非有非無、常無常見。譬如畫像，不高不下，而彼凡愚，
【現代漢語翻譯】 現代漢語譯本：迅速獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），使一切眾生得到一切安樂，具足圓滿。'
佛告訴大慧（Mahamati）菩薩：'好啊，好啊！你能夠問我這樣的道理，能使很多人得到安樂，能使很多人得到利益，憐憫一切諸天和世人。'
佛告訴大慧（Mahamati）菩薩：'仔細聽，仔細聽！好好地思考！我將為你分別解說。'
大慧（Mahamati）菩薩對佛說：'好啊，世尊！我願意接受教誨。'
佛告訴大慧（Mahamati）菩薩：'不瞭解心量（citta-matra）的愚癡凡夫，執取內外諸法的自性，依賴於一異（eka-aneka，同一與相異）、俱不俱（ubhaya-anubhaya，同時存在與不同時存在）、有無（asti-nasti，存在與不存在）、非有非無（na-asti-na-nasti，非存在非不存在）、常無常（nitya-anitya，常恒與無常）等概念，以自性習氣為因，計著于虛妄的分別。譬如一群鹿，因為口渴所逼迫，看見春天時的熱氣，就以為是水，迷惑地奔跑追逐，不知道那不是水。像這樣，愚癡凡夫，被無始以來的虛偽妄想所薰染，被貪嗔癡三毒燒灼內心，貪戀色等境界，見到生住滅等現象，執取內外諸法的自性，墮入一異（eka-aneka，同一與相異）、俱不俱（ubhaya-anubhaya，同時存在與不同時存在）、有無（asti-nasti，存在與不存在）、非有非無（na-asti-na-nasti，非存在非不存在）、常無常（nitya-anitya，常恒與無常）等妄想之中，虛妄地見取和執受。如同乾闥婆城（Gandharva-nagara，海市蜃樓），凡夫愚人沒有智慧，卻以為是真的城，這是無始以來的習氣，計著于虛妄的顯現。那不是真的有城，也不是真的沒有城。像這樣，外道們被無始以來的虛偽習氣所迷惑，執著於一異（eka-aneka，同一與相異）、俱不俱（ubhaya-anubhaya，同時存在與不同時存在）、有無（asti-nasti，存在與不存在）、非有非無（na-asti-na-nasti，非存在非不存在）、常無常（nitya-anitya，常恒與無常）等見解，不能夠了知自心現量的真實。譬如有人，夢見男女、馬車、步行、城邑、園林、山河、浴池等等種種莊嚴，自己也進入其中，醒來后還憶念著。大慧（Mahamati）啊！你認為怎麼樣？像這樣的人，對於先前所夢見的事物，憶念不捨，算是聰明嗎？'
大慧（Mahamati）菩薩對佛說：'不是的，世尊！'
佛告訴大慧（Mahamati）菩薩：'像這樣，凡夫被邪惡的見解所吞噬，用外道的智慧，不知道如夢一般的自心現量，執著於一異（eka-aneka，同一與相異）、俱不俱（ubhaya-anubhaya，同時存在與不同時存在）、有無（asti-nasti，存在與不存在）、非有非無（na-asti-na-nasti，非存在非不存在）、常無常（nitya-anitya，常恒與無常）等見解。譬如畫像，不高也不低，可是那些凡夫愚人，'
【English Translation】 English version: 'Quickly attain Anuttara-samyak-sambodhi (supreme complete enlightenment), enabling all sentient beings to have all happiness, fully and completely.'
The Buddha said to Mahamati: 'Excellent, excellent! You are able to ask me about such a meaning, bringing much peace and happiness, much benefit, and compassion to all devas (gods) and people.'
The Buddha said to Mahamati: 'Listen carefully, listen carefully! Think about it well! I will explain it to you in detail.'
Mahamati said to the Buddha: 'Excellent, World Honored One! I am willing to receive your teachings.'
The Buddha said to Mahamati: 'Ignorant ordinary people who do not understand citta-matra (mind-only), grasp at the intrinsic nature of internal and external things, relying on concepts of one and different (eka-aneka), both and neither (ubhaya-anubhaya), existent and nonexistent (asti-nasti), neither existent nor nonexistent (na-asti-na-nasti), permanent and impermanent (nitya-anitya), clinging to false discriminations based on habit energy of self-nature. It is like a herd of deer, driven by thirst, seeing the heat haze of spring and thinking it is water, running towards it in confusion, not knowing it is not water. Likewise, foolish people,薰染by beginningless false discriminations, their minds burned by the three poisons (greed, hatred, delusion), delight in sense objects, seeing birth, abiding, and cessation, grasping at the intrinsic nature of internal and external things, falling into the false discriminations of one and different (eka-aneka), both and neither (ubhaya-anubhaya), existent and nonexistent (asti-nasti), neither existent nor nonexistent (na-asti-na-nasti), permanent and impermanent (nitya-anitya), falsely seeing, grasping, and clinging. Like a Gandharva-nagara (mirage), ordinary foolish people without wisdom think it is a real city, due to beginningless habit energy, clinging to the appearance of false discriminations. It is neither a real city nor a non-city. Likewise, heretics are deluded by beginningless false habit energy, clinging to views of one and different (eka-aneka), both and neither (ubhaya-anubhaya), existent and nonexistent (asti-nasti), neither existent nor nonexistent (na-asti-na-nasti), permanent and impermanent (nitya-anitya), unable to understand the true measure of self-mind as it appears. For example, someone dreams of men and women, horse-drawn carriages, walking, cities, gardens, mountains, rivers, bathing ponds, and various adornments, and enters into them himself, remembering them after waking up. Mahamati, what do you think? If such a person clings to the memory of what he dreamed, is he considered wise?'
Mahamati said to the Buddha: 'No, World Honored One!'
The Buddha said to Mahamati: 'Likewise, ordinary people are devoured by evil views, using the wisdom of heretics, not knowing the self-mind as it appears is like a dream, clinging to views of one and different (eka-aneka), both and neither (ubhaya-anubhaya), existent and nonexistent (asti-nasti), neither existent nor nonexistent (na-asti-na-nasti), permanent and impermanent (nitya-anitya). For example, a painting is neither high nor low, but those ordinary foolish people,'
作高下想。如是未來外道惡見習氣充滿，依於一異、俱不俱、有無非有非無、常無常見，自壞壞他。余離有無無生之論，亦說言無。謗因果見，拔善根本，壞清凈因。勝求者，當遠離去，作如是說：『彼墮自他俱見、有無妄想已，墮建立誹謗。以是惡見，當墮地獄。』譬如翳目見有垂髮，謂眾人言：『汝等觀此而是垂髮，畢竟非性非無性，見不見故。』如是外道妄見悕望，依於一異、俱不俱、有無非有非無、常無常見，誹謗正法，自陷陷他。譬如火輪非輪，愚夫輪想，非有智者。如是外道惡見悕望，依於一異、俱不俱、有無非有非無、常無常想，一切性生。譬如水泡，似摩尼珠，愚小無智，作摩尼想，計著追逐。而彼水泡，非摩尼非非摩尼，取不取故。如是外道惡見妄想習氣所熏，于無所有，說有生；緣有者，言滅。
「複次，大慧！有三種量，五分論，各建立已，得聖智自覺。離二自性事而作有性妄想計著。大慧！心、意、意識身心轉變，自心現攝所攝，諸妄想斷。如來地自覺聖智修行者，不應于彼作性非性想。若復修行者，如是境界，性非性攝取想生者，彼即取長養，及取我人。大慧！若說彼性自性共相，一切皆是化佛所說，非法佛說。又諸言說，悉由愚夫悕望見生，不為別建立趣自性法，得聖智自覺三昧
{ "translations": [ "現代漢語譯本：\n\n作高下想。像這樣，未來外道邪惡見解和習氣充滿，依賴於一異（事物是一還是異），俱不俱（事物是既一又異，還是非一非異），有無非有非無（事物是有還是無，或者既非有也非無），常無常見（事物是常還是無常）的觀點，自己毀壞，也毀壞他人。其餘離開有無和無生的論調，也說成是『無』。誹謗因果的見解，拔除善良的根本，破壞清凈的因。勝求者（追求殊勝佛法的人），應當遠離他們，這樣說：『他們墮入自他俱見（認為自己和他人都是真實存在的）、有無妄想之中，已經墮入建立和誹謗的境地。因為這些邪惡見解，應當墮入地獄。』譬如眼睛有翳的人，看見有垂髮（幻覺），就對眾人說：『你們看這裡，這就是垂髮，畢竟不是真實的性質，也不是沒有性質，因為能看見，也能看不見。』像這樣，外道虛妄的見解和希望，依賴於一異、俱不俱、有無非有非無、常無常見的觀點，誹謗正法，自己陷入困境，也使他人陷入困境。譬如火輪（旋轉的火把造成的幻覺）不是真正的輪子，愚蠢的人卻認為是輪子，有智慧的人則不這樣認為。像這樣，外道邪惡的見解和希望，依賴於一異、俱不俱、有無非有非無、常無常的妄想，認為一切事物都是由自性而生。譬如水泡，看起來像摩尼珠（珍貴的寶珠），愚蠢而沒有智慧的人，就認為是摩尼珠，執著地追逐它。而那水泡，既不是摩尼珠，也不是非摩尼珠，因為可以取，也可以不取。像這樣，外道邪惡的見解和妄想被習氣所薰染，對於本來沒有的東西，說成是有生；對於本來存在的東西，說成是滅。\n\n「再者，大慧（菩薩名）！有三種量（現量、比量、聖言量），五分論（正量、因量、宗量、喻量、合量），各自建立之後，才能得到聖智自覺。離開二自性事（名相和分別）而產生有性的虛妄想法和執著。大慧！心、意、意識（三種不同的意識形態）身心轉變，都是自心顯現和攝取的，各種妄想斷除。如來地自覺聖智的修行者，不應該對這些產生是自性還是非自性的想法。如果修行者，在這樣的境界中，產生自性或非自性的攝取想法，那麼他就增長了執著，以及對『我』和『人』的執著。大慧！如果說自性、自性共相（共同的性質），一切都是化佛（佛的化身）所說，不是法佛（佛的真身）所說。而且各種言說，都是由愚夫的希望和見解產生的，不是爲了特別建立趣向自性之法，從而得到聖智自覺三昧（禪定）。」 ], "english_translations": [ "English version:\n\nMaking thoughts of superiority and inferiority. In this way, in the future, heretical views and habitual tendencies of non-Buddhists will be abundant, relying on views of oneness and otherness (whether things are one or different), both and neither (whether things are both one and different, or neither one nor different), existence and non-existence, neither existence nor non-existence (whether things exist or not, or neither exist nor not exist), permanence and impermanence (whether things are permanent or impermanent), destroying themselves and others. Other theories that depart from existence and non-existence and non-origination are also said to be 'non-existent.' Slandering the view of cause and effect, uprooting the roots of goodness, and destroying the causes of purity. Those who seek excellence (those who pursue the supreme Dharma) should stay away from them, saying: 'They have fallen into the views of self and other (believing that self and others are real), and delusions of existence and non-existence, and have fallen into the realm of establishing and slandering. Because of these evil views, they should fall into hell.' For example, a person with cataracts in their eyes sees falling hairs (an illusion) and says to the crowd: 'Look here, this is falling hair, which is ultimately neither a real nature nor without nature, because it can be seen and not seen.' In this way, the false views and hopes of non-Buddhists, relying on views of oneness and otherness, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence, slander the true Dharma, trapping themselves and others. For example, a fire wheel (the illusion created by a spinning torch) is not a real wheel, but foolish people think it is, while wise people do not. In this way, the evil views and hopes of non-Buddhists, relying on delusions of oneness and otherness, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence, believe that all things are born from inherent nature. For example, a water bubble looks like a Mani jewel (a precious gem), and foolish and unwise people think it is a Mani jewel, clinging to it and chasing after it. But that water bubble is neither a Mani jewel nor not a Mani jewel, because it can be taken and not taken. In this way, the evil views and delusions of non-Buddhists are薰染 by habitual tendencies, and they say that what is originally non-existent is born; and they say that what originally exists is extinguished.\n\n'Furthermore, Mahamati (name of a Bodhisattva)! There are three kinds of valid cognition (direct perception, inference, and reliable testimony), and the five-part syllogism (thesis, reason, example, application, and conclusion), which, once established, can lead to self-realization of sacred wisdom. Departing from the two self-nature matters (names and discriminations), they generate false thoughts and attachments to existence. Mahamati! The transformations of mind, thought, and consciousness (three different forms of consciousness), and body and mind, are all manifestations and appropriations of one's own mind, and all delusions are eliminated. Practitioners of self-realized sacred wisdom in the realm of the Tathagata should not have thoughts of whether these are of self-nature or not of self-nature. If a practitioner, in such a state, generates thoughts of appropriation of self-nature or non-self-nature, then they increase their attachments, as well as their attachments to 'self' and 'others.' Mahamati! If it is said that self-nature, and the common characteristics of self-nature (shared qualities), are all spoken by the Transformation Body of the Buddha (an emanation of the Buddha), not by the Dharma Body of the Buddha (the true body of the Buddha). Moreover, all speech arises from the hopes and views of foolish people, and is not for the special establishment of the Dharma that leads to self-nature, thereby attaining the Samadhi (meditative state) of self-realization of sacred wisdom.'" ] }
樂住者，分別顯示。譬如水中有樹影現，彼非影非非影，非樹形非非樹形。如是外道見習所熏，妄想計著，依於一異、俱不俱、有無非有非無、常無常想，而不能知自心現量。譬如明鏡，隨緣顯現一切色像而無妄想。彼非像非非像，而見像非像。妄想愚夫而作像想。如是外道惡見，自心像現，妄想計著，依於一異、俱不俱、有無非有非無、常無常見。譬如風水和合出聲，彼非性非非性。如是外道惡見妄想，依於一異、俱不俱、有無非有非無、常無常見。譬如大地無草木處，熱炎川流，洪浪雲涌。彼非性非非性，貪無貪故。如是愚夫，無始虛偽習氣所熏，妄想計著，依生住滅、一異、俱不俱、有無非有非無、常無常，緣自住事門，亦復如彼熱炎波浪。譬如有人，咒術機發。以非眾生數，毗舍阇鬼方便合成，動搖云爲。凡愚妄想，計著往來。如是外道惡見悕望，依於一異、俱不俱、有無非有非無、常無常見，戲論計著，不實建立。大慧！是故欲得自覺聖智事，當離生住滅、一異、俱不俱、有無非有非無、常無常等惡見妄想。」
爾時，世尊欲重宣此義而說偈言：
「幻夢水樹影， 垂髮熱時炎， 如是觀三有， 究竟得解脫。 譬如鹿渴想， 動轉迷亂心， 鹿想謂為水， 而實無水事。 如是
【現代漢語翻譯】 現代漢語譯本： 安於寂靜的人，會分別顯現（各種境界）。譬如水中顯現樹的倒影，那不是影，也不是非影，不是樹的形狀，也不是非樹的形狀。像這樣，受到外道邪見的薰染，產生虛妄的念頭和執著，依賴於一和異、俱和不俱、有和無、非有和非無、常和無常的種種想法，而不能認識到自己內心的真實顯現。譬如明亮的鏡子，隨著外緣顯現一切色相，卻沒有虛妄的念頭。那不是像，也不是非像，但所見是像而非像。虛妄愚癡的人卻把它當作真實的像。像這樣，外道的邪惡見解，是自己內心的影像顯現，卻虛妄地執著，依賴於一和異、俱和不俱、有和無、非有和非無、常和無常的種種見解。譬如風和水相互作用發出聲音，那不是自性，也不是非自性。像這樣，外道的邪惡見解產生虛妄的念頭，依賴於一和異、俱和不俱、有和無、非有和非無、常和無常的種種見解。譬如在大地上沒有草木的地方，熱氣蒸騰，形成像河流一樣的景象，洪大的波浪翻涌。那不是自性，也不是非自性，因為沒有貪戀或不貪戀的緣故。像這樣，愚癡的人，受到無始以來虛偽習氣的薰染，產生虛妄的念頭和執著，依賴於生和滅、一和異、俱和不俱、有和無、非有和非無、常和無常，緣于自身安住的事情，也像那熱氣蒸騰的波浪一樣虛幻。譬如有人用咒語和機關，用非眾生之數的毗舍阇鬼（Pisacha，一種惡鬼）方便組合而成，使其動搖變化。凡夫愚人虛妄地認為，執著於它的往來。像這樣，外道的邪惡見解和希望，依賴於一和異、俱和不俱、有和無、非有和非無、常和無常，以戲論來計度執著，建立不真實的東西。大慧（Mahamati，菩薩名）！因此，想要獲得自覺聖智的事，應當遠離生住滅、一異、俱不俱、有無非有非無、常無常等邪惡見解和虛妄念頭。
這時，世尊（Buddha，佛陀）想要再次宣說這個道理，就說了以下偈語：
『幻象、夢境、水中的樹影，垂下的頭髮和熱時的陽焰，像這樣觀察三有（指欲有、色有、無色有），最終才能得到解脫。 譬如鹿因為口渴而產生妄想，動轉不定，心神迷亂，把陽焰想像成水，而實際上並沒有水這件事。 像這樣……』
【English Translation】 English version: Those who dwell in bliss perceive distinctions. For example, a tree's reflection appears in water; it is neither the reflection nor not the reflection, neither the tree's form nor not the tree's form. Similarly, those influenced by the practices of non-Buddhists cling to deluded thoughts, relying on notions of one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence, and are unable to know the self-manifestation of their own minds. Like a clear mirror, which reflects all forms and images according to conditions without delusion, it is neither the image nor not the image, yet the image is seen as non-image. Deluded fools conceive it as an image. Similarly, the evil views of non-Buddhists are manifestations of their own minds, to which they cling deludedly, relying on notions of one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence. Like wind and water combining to produce sound, it is neither self-nature nor not self-nature. Similarly, the evil views of non-Buddhists arise from deluded thoughts, relying on notions of one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence. Like the heat haze shimmering across a barren land devoid of vegetation, with its illusory streams and surging waves, it is neither self-nature nor not self-nature, because there is neither attachment nor non-attachment. Similarly, fools, influenced by beginningless false habits, cling to deluded thoughts, relying on arising and ceasing, one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence, relating to their own abiding state as those illusory heat waves. For example, someone uses spells and mechanical devices, combining them with Pisachas (Pisacha, a type of demon) that are not counted among living beings, to create movements and changes. Ordinary fools deludedly cling to the idea of their coming and going. Similarly, the evil views and hopes of non-Buddhists rely on notions of one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence, engaging in speculative debates and clinging to unreal constructs. Mahamati (Mahamati, name of a Bodhisattva)! Therefore, if you wish to attain the state of self-realized wisdom, you must abandon such evil views and deluded thoughts as arising and ceasing, one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence.
At that time, the Buddha (Buddha, the enlightened one), wishing to reiterate this meaning, spoke the following verses:
'Illusions, dreams, tree shadows in water, Falling hair and heat haze, Thus contemplate the three realms of existence (referring to the desire realm, form realm, and formless realm), Ultimately attaining liberation. Like a deer's thirst-induced delusion, Restless movement and confused mind, The deer imagines the heat haze as water, But in reality, there is no water there. Similarly...'
識種子， 動轉見境界， 愚夫妄想生， 如為翳所翳。 于無始生死， 計著攝受性， 如逆㨝出㨝， 舍離貪攝受， 如幻咒機發， 浮雲夢電光。 觀是得解脫， 永斷三相續， 于彼無有作， 猶如炎虛空。 如是知諸法， 則為無所知， 言教唯假名， 彼亦無有相。 于彼起妄想， 陰行如垂髮， 如畫垂髮幻， 夢乾闥婆城。 火輪熱時炎， 無而現眾生， 常無常一異， 俱不俱亦然。 無始過相續， 愚夫癡妄想， 明鏡水凈眼， 摩尼妙寶珠， 于中現眾色， 而實無所有。 一切性顯現， 如畫熱時炎， 種種眾色現， 如夢無所有。
「複次，大慧！如來說法，離如是四句，謂：一異、俱不俱、有無非有非無、常無常。離於有無建立誹謗分別。結集真諦、緣起、道滅、解脫。如來說法，以是為首。非性、非自在、非無因、非微塵、非時、非自性相續而為說法。複次，大慧！為凈煩惱爾炎障故，譬如商主，次第建立百八句無所有，善分別諸乘及諸地相。
「複次，大慧！有四種禪。云何為四？謂：愚夫所行禪、觀察義禪、攀緣如禪、如來禪。云何愚夫所行禪？謂：聲聞、緣覺、外道修行者，觀人無我性
【現代漢語翻譯】 現代漢語譯本： 識別種子（識種子，指阿賴耶識中的種子）， 動轉之間顯現境界， 愚昧的人因此產生虛妄的想像， 就像眼睛被眼翳所遮蔽一樣。
于無始以來的生死輪迴中， 執著于攝受的自性， 如同逆向搓揉油脂想要得到油脂一樣， 應當捨棄貪婪和攝受。
如同幻術、咒語和機關所引發的現象， 如同浮雲、夢境和閃電的光芒。 觀察這些現象就能獲得解脫， 永遠斷絕三種相續（煩惱相續、業相續、果報相續），
于解脫中沒有任何造作， 猶如熱氣蒸騰的空曠空間。 如果能這樣認識諸法， 那就是真正的無所知（不執著于任何概念），
言語教誨只是假借的名相， 其中也沒有任何實在的相狀。 于這些假象中產生虛妄的想像， 五陰的執行就像垂下來的頭髮一樣，
如同繪畫的垂髮幻象， 如同夢中的乾闥婆城（乾闥婆城，梵文：Gandharva-nagara，海市蜃樓）。 火輪（火輪，指快速旋轉的火把造成的視覺幻象）和熱季中的陽焰（熱時炎，指因地面高溫而產生的虛幻景象）， 本來不存在卻顯現出種種眾生，
常與無常、一與異， 俱與不俱也是如此。 無始以來的過患相續不斷， 愚昧的人因此產生癡迷的妄想。
明亮的鏡子、清澈的水、潔凈的眼睛， 以及摩尼妙寶珠（摩尼妙寶珠，梵文：mani-ratna，一種能顯現各種顏色的寶珠）， 其中顯現出各種顏色， 而實際上什麼也沒有。
一切自性都是顯現出來的， 如同繪畫和熱季中的陽焰， 種種顏色顯現出來， 如同夢境一樣毫無所有。
「再者，大慧（大慧，菩薩名）！如來說法，遠離這樣的四句，即：一異、俱不俱、有無非有非無、常無常。遠離對於有無的建立、誹謗和分別。總結真諦（真諦，指四聖諦中的苦諦、集諦、滅諦、道諦）、緣起（緣起，指事物相互依存的法則）、道滅（道滅，指通過修行達到涅槃）、解脫。如來說法，以這些為根本。不是自性（自性，指事物獨立存在的本質）、不是自在（自在，指不受任何約束的狀態）、不是無因、不是微塵（微塵，指構成物質的最小單位）、不是時間、不是自性相續而進行說法。再者，大慧！爲了清凈煩惱爾炎障（煩惱爾炎障，指由煩惱引起的障礙），譬如商主，次第建立百八句無所有，善於分別各種乘（乘，指運載眾生到達解脫彼岸的工具，如聲聞乘、緣覺乘、菩薩乘）以及各種地相（地相，指菩薩修行過程中的不同階段）。
「再者，大慧！有四種禪。什麼是四種禪？即：愚夫所行禪、觀察義禪、攀緣如禪、如來禪。什麼是愚夫所行禪？即：聲聞（聲聞，指聽聞佛法而修行的弟子）、緣覺（緣覺，指通過觀察因緣而覺悟的人）、外道修行者，觀察人無我性（人無我性，指人沒有永恒不變的自我）。
【English Translation】 English version: Recognizing the seeds (識種子, shí zhǒng zǐ, referring to the seeds in the Alaya-consciousness), The turning and moving reveal realms, Foolish people give rise to deluded thoughts, Like being blinded by cataracts.
In the beginningless cycle of birth and death, Clinging to the nature of grasping and receiving, Like trying to extract oil by rubbing against the grain, One should abandon greed and grasping.
Like phenomena produced by illusions, spells, and mechanisms, Like fleeting clouds, dreams, and lightning flashes. Observing these phenomena leads to liberation, Forever severing the three continuities (of afflictions, karma, and retribution).
In liberation, there is no action, Like the empty space shimmering with heat. If one understands all dharmas in this way, Then it is true non-knowing (not clinging to any concepts).
Verbal teachings are merely borrowed names, Within them, there are no real characteristics. Giving rise to deluded thoughts about these illusions, The functioning of the five skandhas is like hanging hair.
Like the illusion of painted hanging hair, Like the city of Gandharvas (乾闥婆城, Qián tà pó chéng, mirage) in a dream. The fire wheel (火輪, huǒ lún, referring to the visual illusion created by rapidly spinning a torch) and the heat haze in hot weather (熱時炎, rè shí yán, referring to the illusory景象 caused by high ground temperature), Seemingly manifesting beings that do not exist,
Constant and impermanent, one and different, Both together and not together are also the same. Beginningless faults continue without end, Foolish people give rise to deluded thoughts.
Bright mirrors, clear water, pure eyes, And the Mani jewel (摩尼妙寶珠, Mó ní miào bǎo zhū, a precious jewel that can manifest various colors), Within them, various colors appear, But in reality, there is nothing.
All natures are manifestations, Like paintings and heat haze in hot weather, Various colors appear, Like dreams, without any substance.
'Furthermore, Mahamati (大慧, Dà huì, name of a Bodhisattva)! The Tathagata's (如來, Rú lái, 'Thus Come One', an epithet of the Buddha) teaching is apart from such four propositions, namely: one and different, both together and not together, existence and non-existence, neither existence nor non-existence, constant and impermanent. It is apart from establishing, slandering, and discriminating between existence and non-existence. It summarizes the Truth (真諦, zhēn dì, referring to the Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), dependent origination (緣起, yuán qǐ, the law of interdependent arising), cessation of the path (道滅, dào miè, the attainment of Nirvana through practice), and liberation. The Tathagata's teaching takes these as its foundation. It does not teach based on inherent nature (自性, zì xìng, the intrinsic essence of things), self-sovereignty (自在, zì zài, a state of being free from any constraints), causelessness, particles (微塵, wēi chén, the smallest unit of matter), time, or the continuous succession of self-nature. Furthermore, Mahamati! In order to purify the afflictions and the veil of flames (煩惱爾炎障, fán nǎo ěr yán zhàng, the obstacles caused by afflictions), like a merchant leader, it establishes the one hundred and eight negations in sequence, skillfully distinguishing the various vehicles (乘, chéng, vehicles that carry beings to the shore of liberation, such as the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) and the characteristics of the various stages (地相, dì xiàng, the different stages of a Bodhisattva's practice).
'Furthermore, Mahamati! There are four kinds of Dhyana (禪, chán, meditation). What are the four? They are: the Dhyana practiced by fools, the Dhyana of examining meaning, the Dhyana of clinging to Suchness, and the Tathagata Dhyana. What is the Dhyana practiced by fools? It is the practice of Sravakas (聲聞, shēng wén, disciples who practice by listening to the Buddha's teachings), Pratyekabuddhas (緣覺, yuán jué, those who awaken through observing conditions), and non-Buddhist practitioners, who observe the non-self nature of persons (人無我性, rén wú wǒ xìng, the absence of a permanent self in persons).
，自相共相骨鎖，無常、苦、不凈相，計著為首。如是相不異觀，前後轉進，想不除滅，是名愚夫所行禪。云何觀察義禪？謂：人無我自相共相，外道自他俱無性已。觀法無我彼地相義，漸次增進，是名觀察義禪。云何攀緣如禪？謂：妄想二無我妄想，如實處不生妄想，是名攀緣如禪。云何如來禪？謂：入如來地，行自覺聖智相三種樂住，成辦眾生不思議事，是名如來禪。」
爾時，世尊欲重宣此義而說偈言：
「凡夫所行禪， 觀察相義禪， 攀緣如實禪， 如來清凈禪。 譬如日月形， 缽頭摩深險， 如虛空火燼， 修行者觀察。 如是種種相， 外道道通禪， 亦復墮聲聞， 及緣覺境界， 舍離彼一切， 則是無所有。 一切剎諸佛， 以不思議手， 一時摩其頂， 隨順入如相。」
爾時，大慧菩薩摩訶薩復白佛言：「世尊！般涅槃者，說何等法，謂為涅槃？」
佛告大慧：「一切自性習氣，藏意識見習轉變，名為涅槃。諸佛及我涅槃，自性空事境界。
「複次，大慧！涅槃者，聖智自覺境界，離斷常妄想性非性。云何非常？謂自相共相妄想斷，故非常。云何非斷？謂一切聖去來現在得自覺，故非斷。大慧！涅槃不壞不死。若涅槃死者，
【現代漢語翻譯】 現代漢語譯本：『什麼是凡夫禪？』就是說：對於自身和他人的骨骼鎖鏈，以及無常、苦、不凈的表象，執著于這些表象為首要。像這樣觀察表象卻不改變，前後不斷地進行，妄想不消除，這叫做愚夫所修的禪。
『什麼是觀察義禪？』就是說：觀察人無我（pudgala-nairātmya，人無實體）的自相和共相，以及外道所說的自身、他人皆無自性的觀點。觀察法無我（dharma-nairātmya，法無實體）的各種層面，逐漸增進，這叫做觀察義禪。
『什麼是攀緣如禪？』就是說：對於虛妄分別的二無我（dvi-nairātmya，兩種無我，即人無我和法無我）的虛妄分別，在如實之處不生起虛妄分別，這叫做攀緣如禪。
『什麼是如來禪？』就是說：進入如來的境界，以自覺聖智的形態，處於三種快樂的境界（三昧樂、光明樂、無諍樂），成就利益眾生不可思議的事情，這叫做如來禪。』
當時，世尊想要再次宣說這個意義，就說了偈語：
『凡夫所行的禪，觀察表象意義的禪，攀緣如實的禪，如來清凈的禪。
譬如日月執行的軌跡，蓮花深邃而危險，如同虛空中的灰燼，修行者應當這樣觀察。
像這樣種種的表象，外道所說的通往道的禪，也同樣會墮入聲聞乘和緣覺乘的境界，捨棄那一切，就是無所有。
一切佛土中的諸佛，用不可思議的手，同時摩頂加持，隨順眾生進入如實之相。』
當時，大慧菩薩摩訶薩再次對佛說：『世尊！般涅槃（parinirvana，完全的涅槃）是指什麼法？什麼被認為是涅槃？』
佛告訴大慧：『一切自性（svabhāva，自性）的習氣，藏識（ālayavijñāna，阿賴耶識）的見習轉變，叫做涅槃。諸佛和我所證得的涅槃，是自性空（svabhāva-śūnyatā，自性空）的境界。』
『此外，大慧！涅槃是聖智自覺的境界，遠離斷滅和常存的妄想，既不是斷滅也不是常存。為什麼不是常存？因為自相和共相的妄想斷滅了，所以不是常存。為什麼不是斷滅？因為一切聖者在過去、現在、未來都能證得自覺，所以不是斷滅。大慧！涅槃是不壞不死的。如果涅槃是死亡，』
【English Translation】 English version: 『What is the Zen of ordinary people?』 It means clinging to the characteristics of self and others, such as bone-chains, impermanence, suffering, and impurity, considering these characteristics as primary. Observing these characteristics without change, continuously progressing, and not eliminating these thoughts is called the Zen practiced by foolish people.
『What is the Zen of observing meaning?』 It means observing the self-characteristics and common characteristics of the absence of self in persons (pudgala-nairātmya, no self of person), as well as the views of external paths that neither self nor others have inherent existence. Observing the various aspects of the absence of self in phenomena (dharma-nairātmya, no self of phenomena), gradually progressing, is called the Zen of observing meaning.
『What is the Zen of clinging to suchness?』 It means that with respect to the false discriminations of the two absences of self (dvi-nairātmya, two no-selves, i.e., no self of person and no self of phenomena), not generating false discriminations in the place of suchness is called the Zen of clinging to suchness.
『What is the Tathāgata Zen?』 It means entering the realm of the Tathāgata, abiding in the three kinds of joyful states (samadhi-joy, light-joy, non-contention-joy) in the form of self-aware holy wisdom, and accomplishing inconceivable deeds that benefit sentient beings. This is called the Tathāgata Zen.』
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
『The Zen practiced by ordinary people, the Zen of observing the meaning of characteristics, the Zen of clinging to suchness, the pure Zen of the Tathāgata.
Like the path of the sun and moon, the lotus is deep and dangerous, like ashes in the void, practitioners should observe in this way.
Like these various characteristics, the Zen of external paths that leads to the Way, will also fall into the realms of Śrāvakas and Pratyekabuddhas, abandoning all of that is non-existent.
All the Buddhas in all Buddha-lands, with inconceivable hands, simultaneously rub their heads, guiding sentient beings to enter the aspect of suchness.』
At that time, Mahamati Bodhisattva-Mahasattva again said to the Buddha: 『World Honored One! What Dharma is referred to as complete Nirvāṇa (parinirvana, complete nirvana)? What is considered to be Nirvāṇa?』
The Buddha told Mahamati: 『The transformation of all habitual tendencies of inherent nature (svabhāva, own-being), and the habit-energy of the perceptions of the store consciousness (ālayavijñāna, storehouse consciousness), is called Nirvāṇa. The Nirvāṇa attained by the Buddhas and myself is the realm of emptiness of inherent nature (svabhāva-śūnyatā, emptiness of own-being).』
『Furthermore, Mahamati! Nirvāṇa is the realm of self-aware holy wisdom, free from the false discriminations of annihilation and permanence, neither annihilation nor permanence. Why is it not permanence? Because the false discriminations of self-characteristics and common characteristics are extinguished, therefore it is not permanence. Why is it not annihilation? Because all the holy ones in the past, present, and future can attain self-awareness, therefore it is not annihilation. Mahamati! Nirvāṇa is indestructible and deathless. If Nirvāṇa were death,』
復應受生相續。若壞者，應墮有為相。是故涅槃離壞離死。是故修行者之所歸依。
「複次，大慧！涅槃非舍非得，非斷非常，非一義非種種義。是名涅槃。
「複次，大慧！聲聞、緣覺涅槃者，覺自相共相，不習近境界，不顛倒見，妄想不生。彼等於彼，作涅槃覺。
「複次，大慧！二種自性相。云何為二？謂：言說自性相計著；事自性相計著。言說自性相計著者，從無始言說虛偽習氣計著生。事自性相計著者，從不覺自心現分齊生。
「複次，大慧！如來以二種神力建立，菩薩摩訶薩頂禮諸佛，聽受問義。云何二種神力建立？謂：三昧正受，為現一切身面言說神力，及手灌頂神力。大慧！菩薩摩訶薩初菩薩地，住佛神力，所謂入菩薩大乘照明三昧。入是三昧已，十方世界一切諸佛，以神通力，為現一切身面言說，如金剛藏菩薩摩訶薩，及余如是相功德成就菩薩摩訶薩。大慧！是名初菩薩地。菩薩摩訶薩得菩薩三昧正受神力，于百千劫積集善根之所成就，次第諸地對治所治相，通達究竟至法雲地，住大蓮華微妙宮殿，坐大蓮華寶師子座，同類菩薩摩訶薩眷屬圍繞，眾寶瓔珞莊嚴其身，如黃金瞻卜日月光明。諸最勝手從十方來，就大蓮華宮殿坐上而灌其頂。譬如自在轉輪聖王，及天帝釋太子
【現代漢語翻譯】 現代漢語譯本：再次，如果受生相續的現象壞滅，就應墮入有為法的範疇。因此，涅槃是遠離壞滅和死亡的。所以，修行者應當歸依涅槃。
再次，大慧（Mahamati）！涅槃不是捨棄也不是獲得，不是斷滅也不是恒常，不是單一的意義也不是種種的意義。這叫做涅槃。
再次，大慧（Mahamati）！聲聞（Sravaka）、緣覺（Pratyekabuddha）的涅槃，是覺悟自身和共有的相狀，不親近境界，沒有顛倒的見解，妄想不生起。他們對於這些，產生涅槃的覺悟。
再次，大慧（Mahamati）！有兩種自性相。哪兩種呢？就是：言說自性相的執著；事自性相的執著。言說自性相的執著，是從無始以來的言說虛妄習氣所產生的執著。事自性相的執著，是從不覺悟自心顯現的界限而產生的。
再次，大慧（Mahamati）！如來（Tathagata）以兩種神力來建立，菩薩摩訶薩（Bodhisattva-Mahasattva）頂禮諸佛，聽受和詢問佛法的意義。哪兩種神力建立呢？就是：三昧（Samadhi）正受，爲了顯現一切身形面貌和言說的神力，以及用手灌頂的神力。大慧（Mahamati）！菩薩摩訶薩（Bodhisattva-Mahasattva）在初地菩薩的階段，安住于佛的神力，也就是進入菩薩大乘照明三昧（Samadhi）。進入這個三昧（Samadhi）之後，十方世界的一切諸佛，以神通力，為他顯現一切身形面貌和言說，就像金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-Mahasattva），以及其他像這樣功德成就的菩薩摩訶薩（Bodhisattva-Mahasattva）。大慧（Mahamati）！這叫做初地菩薩。菩薩摩訶薩（Bodhisattva-Mahasattva）得到菩薩三昧（Samadhi）正受的神力，在百千劫中積累善根所成就的，次第經歷各個階段，對治所要對治的相，通達究竟，到達法雲地，安住在大蓮花微妙的宮殿中，坐在大蓮花寶師子座上，同類的菩薩摩訶薩（Bodhisattva-Mahasattva）眷屬圍繞著他，用各種珍寶瓔珞來莊嚴自身，像黃金色的瞻卜花和日月的光明一樣。各個最勝的手從十方而來，就在大蓮花宮殿的座位上為他灌頂。譬如自在的轉輪聖王，以及天帝釋的太子。
【English Translation】 English version: Furthermore, if the continuity of arising and ceasing were to be destroyed, it would fall into the realm of conditioned phenomena. Therefore, Nirvana is free from destruction and death. Hence, it is the refuge of practitioners.
Furthermore, Mahamati (Great Wisdom)! Nirvana is neither abandonment nor attainment, neither annihilation nor permanence, neither a single meaning nor various meanings. This is called Nirvana.
Furthermore, Mahamati (Great Wisdom)! The Nirvana of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) is the realization of their own individual characteristics and shared characteristics, not clinging to objects, not having inverted views, and not generating false thoughts. They have the realization of Nirvana regarding these things.
Furthermore, Mahamati (Great Wisdom)! There are two kinds of self-nature aspects. What are the two? They are: attachment to the self-nature aspect of language; attachment to the self-nature aspect of things. Attachment to the self-nature aspect of language arises from attachment to the false habits of language from beginningless time. Attachment to the self-nature aspect of things arises from not realizing the limits of the manifestation of one's own mind.
Furthermore, Mahamati (Great Wisdom)! The Tathagata (Thus Come One) establishes with two kinds of divine power, and Bodhisattva-Mahasattvas (Great Bodhisattvas) prostrate themselves before all the Buddhas, listening to and inquiring about the meaning of the Dharma. What are the two kinds of divine power establishment? They are: Samadhi (Concentration) proper reception, the divine power to manifest all forms, faces, and speech, and the divine power of hand-anointing. Mahamati (Great Wisdom)! Bodhisattva-Mahasattvas (Great Bodhisattvas) in the first Bodhisattva ground, abide in the divine power of the Buddha, which is entering the Bodhisattva Great Vehicle Illuminating Samadhi (Concentration). Having entered this Samadhi (Concentration), all the Buddhas in the ten directions, with their supernatural powers, manifest all forms, faces, and speech, like Vajragarbha Bodhisattva-Mahasattva (Vajragarbha Great Bodhisattva), and other Bodhisattva-Mahasattvas (Great Bodhisattvas) who have accomplished such qualities and merits. Mahamati (Great Wisdom)! This is called the first Bodhisattva ground. Bodhisattva-Mahasattvas (Great Bodhisattvas) obtain the divine power of the Bodhisattva Samadhi (Concentration) proper reception, which is accomplished by accumulating roots of goodness for hundreds of thousands of kalpas, sequentially passing through the various grounds, counteracting the aspects to be counteracted, thoroughly understanding and ultimately reaching the Dharma Cloud Ground, abiding in a great lotus flower exquisite palace, sitting on a great lotus flower jeweled lion throne, surrounded by a retinue of Bodhisattva-Mahasattvas (Great Bodhisattvas) of the same kind, adorning their bodies with various jeweled necklaces, like the golden Champaka flower and the light of the sun and moon. The most excellent hands come from the ten directions and anoint their crowns while seated on the great lotus flower palace throne. It is like the sovereign Chakravartin King and the crown prince of Indra.
灌頂，是名菩薩手灌頂神力。大慧！是名菩薩摩訶薩二種神力。若菩薩摩訶薩住二種神力，面見諸佛如來；若不如是，則不能見。複次，大慧！菩薩摩訶薩凡所分別三昧神足說法之行，是等一切，悉住如來二種神力。大慧！若菩薩摩訶薩離佛神力能辯說者，一切凡夫亦應能說。所以者何？謂不住神力故。大慧！山石樹木及諸樂器城郭宮殿，以如來入城威神力故，皆自然出音樂之聲，何況有心者。聾盲瘖啞無量眾苦，皆得解脫。如來有如是等無量神力，利安眾生。」
大慧菩薩復白佛言：「世尊！以何因緣，如來、應供、等正覺，菩薩摩訶薩住三昧正受時，及勝進地灌頂時，加其神力？」
佛告大慧：「為離魔業煩惱故，及不墮聲聞地禪故，為得如來自覺地故，及增進所得法故，是故如來、應供、等正覺，咸以神力建立諸菩薩摩訶薩。若不以神力建立者，則墮外道惡見妄想，及諸聲聞眾魔悕望，不得阿耨多羅三藐三菩提。以是故，諸佛如來咸以神力攝受諸菩薩摩訶薩。」
爾時，世尊欲重宣此義而說偈言：
「神力人中尊， 大愿悉清凈， 三摩提灌頂， 初地及十地。」
爾時，大慧菩薩摩訶薩復白佛言：「世尊！佛說緣起，如是說因緣，不自說道。世尊！外道亦說因緣，謂：勝、
【現代漢語翻譯】 現代漢語譯本： 佛陀說，這『灌頂』(Abhisheka，一種儀式，象徵權力和地位的授予)，被稱為菩薩以手灌頂的神力。大慧！這被稱為菩薩摩訶薩的兩種神力。如果菩薩摩訶薩安住于這兩種神力，就能親眼見到諸佛如來；如果不是這樣，就不能見到。再者，大慧！菩薩摩訶薩凡是所分別的三昧（Samadhi，禪定）神足和說法的行為，這一切都安住于如來的兩種神力。大慧！如果菩薩摩訶薩離開佛的神力就能辯說，那麼一切凡夫也應該能說。為什麼呢？因為他們不住于神力。大慧！山石樹木以及各種樂器、城郭宮殿，因為如來進入城市的神威之力，都能自然發出音樂之聲，更何況有心識的眾生呢。聾啞盲人以及無數的痛苦，都能得到解脫。如來有如此等等無量的神力，利益安樂眾生。
大慧菩薩又對佛說：『世尊！以什麼因緣，如來、應供、等正覺（Tathagata，Arhat，Samyaksambuddha，如來的三種稱號），在菩薩摩訶薩安住於三昧正受時，以及在勝進地灌頂時，加持他們的神力呢？』
佛告訴大慧：『爲了遠離魔業煩惱，以及不墮入聲聞地的禪定，爲了獲得如來自覺的境界，以及增進所獲得的法，所以如來、應供、等正覺，都以神力建立諸菩薩摩訶薩。如果不以神力建立，就會墮入外道的惡見妄想，以及各種聲聞眾的魔的希望，不能得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，諸佛如來都以神力攝受諸菩薩摩訶薩。』
當時，世尊想要再次宣說這個意義，而說了偈語：
『神力人中尊， 大愿悉清凈， 三摩提灌頂， 初地及十地。』
當時，大慧菩薩摩訶薩又對佛說：『世尊！佛說緣起，這樣說因緣，不自己說道。世尊！外道也說因緣，說勝論者…』
【English Translation】 English version: The Buddha said, this 『Abhisheka』 (Abhisheka, a ritual symbolizing the granting of power and status), is called the spiritual power of the Bodhisattva's hand Abhisheka. Mahamati! This is called the two kinds of spiritual powers of the Bodhisattva-Mahasattva. If the Bodhisattva-Mahasattva abides in these two kinds of spiritual powers, he can see all the Buddhas and Tathagatas face to face; if not, he cannot see them. Moreover, Mahamati! All the Samadhi (Samadhi, meditation), supernatural powers, and Dharma-preaching activities that the Bodhisattva-Mahasattva distinguishes are all based on the two kinds of spiritual powers of the Tathagata. Mahamati! If the Bodhisattva-Mahasattva can debate and speak without the spiritual power of the Buddha, then all ordinary people should also be able to speak. Why? Because they do not abide in spiritual power. Mahamati! Mountains, rocks, trees, and various musical instruments, city walls, palaces, all naturally emit musical sounds because of the majestic spiritual power of the Tathagata entering the city, let alone sentient beings with consciousness. The deaf, mute, blind, and countless sufferings can all be liberated. The Tathagata has such countless spiritual powers to benefit and bring peace to all beings.
The Bodhisattva Mahamati then said to the Buddha: 'World Honored One! For what reason do the Tathagata, Arhat, Samyaksambuddha (Tathagata, Arhat, Samyaksambuddha, three titles of the Tathagata), add their spiritual power when the Bodhisattva-Mahasattvas abide in Samadhi and correct reception, and when they are Abhisheka in the advanced stages?'
The Buddha told Mahamati: 'In order to be free from the karma of demons and afflictions, and not to fall into the meditation of the Sravaka stage, in order to attain the realm of self-realization of the Tathagata, and to increase the Dharma that has been attained, therefore the Tathagata, Arhat, Samyaksambuddha, all establish the Bodhisattva-Mahasattvas with spiritual power. If they are not established with spiritual power, they will fall into the evil views and delusions of external paths, and the hopes of the demons of various Sravakas, and will not be able to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Therefore, all the Buddhas and Tathagatas embrace the Bodhisattva-Mahasattvas with spiritual power.'
At that time, the World Honored One wanted to proclaim this meaning again and spoke the following verse:
'Spiritual power is the most honored among people, Great vows are all pure, Samadhi Abhisheka, The first ground and the tenth ground.'
At that time, the Bodhisattva-Mahasattva Mahamati again said to the Buddha: 'World Honored One! The Buddha speaks of dependent origination, thus speaking of causes and conditions, not speaking of oneself. World Honored One! External paths also speak of causes and conditions, saying that the Samkhya school...'
自在、時、微塵生，如是諸性生。然，世尊所謂因緣生諸性，言說有間悉檀、無間悉檀(悉檀者，譯義或言宗、或言成、或言默)。世尊！外道亦說有無有生，世尊亦說無有生，生已滅。如世尊所說：『無明緣行，乃至老死』，此是世尊無因說，非有因說。世尊建立作如是說：『此有故彼有』，非建立漸生，觀外道說勝，非如來也。所以者何？世尊！外道說因，不從緣生而有所生。世尊說觀因有事，觀事有因。如是因緣雜亂，如是展轉無窮。」
佛告大慧：「我非無因說，及因緣雜亂說。此有故彼有者，攝所攝非性，覺自心現量。大慧！若攝所攝計著，不覺自心現量，外境界性非性，彼有如是過，非我說緣起。我常說言：『因緣和合而生諸法』，非無因生。」
大慧復白佛言：「世尊！非言說有性，有一切性耶？世尊！若無性者，言說不生。世尊！是故言說有性，有一切性。」
佛告大慧：「無性而作言說，謂兔角龜毛等，世間現言說，大慧！非性非非性，但言說耳。如汝所說，言說自性，有一切性者，汝論則壞。大慧！非一切剎土有言說。言說者，是作相耳。或有佛剎瞻視顯法，或有作相、或有揚眉、或有動睛、或笑、或欠、或謦咳、或念剎土、或動搖。大慧！如瞻視，及香積世界，普賢如來國
【現代漢語翻譯】 現代漢語譯本： 『自在』(Ishvara，印度教中的最高神)、『時』(時間)、『微塵生』(極小的物質粒子)，像這樣都是各種自性產生的說法。然而，世尊您所說的因緣生諸性，這種說法存在『有間悉檀』(有條件的結論)和『無間悉檀』(無條件的結論)。世尊！外道也說有和無的產生，世尊您也說沒有產生，產生后就滅亡。就像世尊您所說：『無明緣行，乃至老死』，這在世尊看來是無因論，而不是有因論。世尊建立並這樣說：『此有故彼有』，而不是建立漸次產生，這樣看來外道的說法更勝一籌，不像如來的說法。為什麼呢？世尊！外道說因，不是從緣而生，而是自己產生。世尊說觀察因有事，觀察事有因。這樣因緣雜亂，這樣輾轉無窮。 佛告訴大慧：『我不是無因論，也不是因緣雜亂論。此有故彼有，是指攝持和被攝持不是自性，是覺悟自心所顯現的量。大慧！如果執著于攝持和被攝持，不覺悟自心所顯現的量，外境界的自性和非自性，他們會有這樣的過失，我說的緣起不是這樣。我常說：『因緣和合而生諸法』，不是無因而生。』 大慧又對佛說：『世尊！不是言說有自性，就有一切自性嗎？世尊！如果沒有自性，言說就不會產生。世尊！所以言說有自性，就有一切自性。』 佛告訴大慧：『沒有自性也可以有言說，比如兔角、龜毛等，世間現在就有這些言說，大慧！不是自性也不是非自性，只是言說罷了。就像你所說，言說自性，就有一切自性，你的論點就站不住腳了。大慧！不是所有剎土都有言說。言說，只是一個造作的相而已。有的佛剎通過瞻視來顯示佛法，有的通過作相、有的通過揚眉、有的通過動眼睛、有的通過笑、有的通過打哈欠、有的通過咳嗽、有的通過念剎土、有的通過動搖。大慧！就像瞻視，以及香積世界，普賢如來國。』
【English Translation】 English version: 'Ishvara' (the supreme god in Hinduism), 'time', 'the arising of minute particles', these are all said to be produced by various natures. However, what the World-Honored One says about the arising of all natures from causes and conditions involves 'with-gap siddhanta' (conditional conclusions) and 'without-gap siddhanta' (unconditional conclusions). World-Honored One! The non-Buddhists also speak of the arising of being and non-being, and the World-Honored One also speaks of no arising, and of extinction after arising. Just as the World-Honored One says: 'Ignorance conditions volitional actions, and so on, up to old age and death,' this, in the World-Honored One's view, is a theory of no cause, not a theory of cause. The World-Honored One establishes and says: 'Because this exists, that exists,' but does not establish gradual arising. It seems that the non-Buddhist's view is superior, not like the Tathagata's view. Why is that? World-Honored One! The non-Buddhists speak of a cause that does not arise from conditions but arises on its own. The World-Honored One speaks of observing that a cause has an effect, and observing that an effect has a cause. Thus, causes and conditions are confused, and thus the cycle goes on endlessly. The Buddha said to Mahamati: 'I do not speak of a theory of no cause, nor a theory of confused causes and conditions. 'Because this exists, that exists' refers to the fact that what is grasped and what grasps are not self-nature, but are the directly perceived measure of one's own mind. Mahamati! If one clings to what is grasped and what grasps, and does not awaken to the directly perceived measure of one's own mind, the self-nature and non-self-nature of external objects, they will have such faults. My teaching of dependent origination is not like that. I always say: 'All dharmas arise from the combination of causes and conditions,' not from no cause.' Mahamati again said to the Buddha: 'World-Honored One! Isn't it that if speech has self-nature, then it has all self-natures? World-Honored One! If there is no self-nature, speech will not arise. World-Honored One! Therefore, if speech has self-nature, then it has all self-natures.' The Buddha said to Mahamati: 'Speech can exist without self-nature, such as rabbit horns, turtle hair, etc. These kinds of speech exist in the world now. Mahamati! It is neither self-nature nor non-self-nature, it is just speech. Just as you say, if speech has self-nature, then it has all self-natures, your argument is untenable. Mahamati! Not all Buddha-lands have speech. Speech is just a constructed appearance. Some Buddha-lands reveal the Dharma through gazing, some through gestures, some through raising eyebrows, some through moving eyes, some through smiling, some through yawning, some through coughing, some through contemplating Buddha-lands, some through shaking. Mahamati! Like gazing, and the Fragrant Accumulation World, the land of Samantabhadra Tathagata.'
土，但以瞻視令諸菩薩得無生法忍，及殊勝三昧。是故，非言說有性有一切性。大慧！見此世界蚊蚋蟲蟻，是等眾生，無有言說，而各辦事。」
爾時，世尊欲重宣此義而說偈言：
「如虛空兔角， 及與槃大子， 無而有言說， 如是性妄想。 因緣和合法， 凡愚起妄想， 不能如實知， 輪迴三有宅。」
爾時，大慧菩薩摩訶薩復白佛言：「世尊！常聲者，何事說？」
佛告大慧：「為惑亂。以彼惑亂，諸聖亦現，而非顛倒。大慧！如春時炎、火輪、垂髮、乾闥婆城、幻、夢、映象。世間顛倒，非明智也，然非不現。大慧！彼惑亂者，有種種現，非惑亂作無常。所以者何？謂離性非性故。大慧！云何離性非性惑亂？謂一切愚夫種種境界故。如彼恒河，餓鬼見不見故，無惑亂性；于余現故，非無性。如是惑亂，諸聖離顛倒不顛倒。是故惑亂常，謂相相不壞故。大慧！非惑亂種種相妄想相壞，是故惑亂常。大慧！云何惑亂真實？若復因緣，諸聖於此惑亂，不起顛倒覺、非不顛倒覺。大慧！除諸聖，於此惑亂有少分想，非聖智事想。
「大慧！凡有者，愚夫妄說，非聖言說。彼惑亂者，倒不倒妄想，起二種種性，謂：聖種性，及愚夫種性。聖種性者，三種分別。謂：聲聞乘
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『如同以瞻仰注視來使諸菩薩獲得無生法忍（對一切法不生不滅的體悟），以及殊勝三昧（甚深禪定）。因此，不能說言說具有自性，就認為一切事物都具有自性。大慧！看看這個世界上的蚊、蚋、蟲、蟻等眾生，它們沒有言說，卻各自能夠完成自己的事情。』 當時，世尊爲了重新宣說這個道理，而說了以下偈語： 『如同虛空中不存在的兔角，以及沒有兒子的槃大子（比喻不存在的事物）， 雖然沒有，卻可以用言語來說，這樣的自性是虛妄的。 因緣和合而生法， 凡夫愚人因此產生虛妄的念想， 不能如實地瞭解真相， 從而在三有（欲有、色有、無色有）的宅舍中輪迴。』 當時，大慧菩薩摩訶薩再次對佛說：『世尊！您所說的常聲（恒常不變的聲音），是指什麼呢？』 佛告訴大慧：『是指惑亂。因為這種惑亂，即使是諸聖（已經證悟的聖人）也會顯現，但並非顛倒。大慧！就像春天時的陽焰（海市蜃樓）、火輪（快速旋轉的火把造成的幻覺）、垂髮（眼病患者看到的幻覺）、乾闥婆城（海市蜃樓）、幻術、夢境、映象一樣。世間凡夫對此感到顛倒，但明智的人不會，然而這些現象並非不顯現。大慧！這些惑亂，有種種顯現，但惑亂本身並不會造成無常。為什麼呢？因為它是遠離自性和非自性的緣故。大慧！什麼是遠離自性和非自性的惑亂呢？就是因為一切愚夫有種種境界的緣故。比如恒河，餓鬼看到和看不到，因此沒有惑亂的自性；對於其他人顯現，因此不是沒有自性。像這樣的惑亂，諸聖遠離顛倒和不顛倒。因此惑亂是常，因為相的體性不會壞滅的緣故。大慧！不是惑亂的種種相和妄想相會壞滅，所以惑亂是常。大慧！什麼是惑亂的真實呢？如果憑藉因緣，諸聖對於這種惑亂，不會生起顛倒的覺悟，也不會生起非不顛倒的覺悟。大慧！除了諸聖，對於這種惑亂會有少分的想法，但這不是聖智所應該執著的事情。』 『大慧！凡夫所說的『有』，是愚夫的妄說，不是聖人的言說。這種惑亂，會生起顛倒和不顛倒的妄想，從而產生兩種種性，即：聖人的種性，以及愚夫的種性。聖人的種性，有三種分別。即：聲聞乘（聽聞佛法而悟道的修行者）……』
【English Translation】 English version: The Buddha said: 'It is like using respectful observation to enable all Bodhisattvas to obtain the Kshanti (patience, acceptance) of non-origination of all dharmas, and the supreme Samadhi (deep meditative state). Therefore, one cannot say that speech has inherent nature, and then assume that all things have inherent nature. Mahamati! Look at the mosquitoes, gnats, insects, and ants in this world; these beings do not have speech, yet each is able to accomplish their own tasks.' At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verses: 'Like the rabbit's horn in empty space, and the son of a barren woman (used to exemplify non-existent things), Although they do not exist, they can be spoken of, such is the nature of delusion. Conditioned dharmas arise from the aggregation of causes and conditions, Foolish ordinary people therefore give rise to deluded thoughts, Unable to know the truth as it is, Thus they transmigrate in the houses of the three realms of existence (desire realm, form realm, formless realm).' At that time, Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! What is meant by the 'constant sound' (eternal sound) that you speak of?' The Buddha told Mahamati: 'It refers to illusion. Because of this illusion, even the sages (enlightened beings) experience it, but it is not inverted. Mahamati! It is like the mirage in springtime, the fire wheel (illusion created by rapidly spinning a torch), the appearance of falling hair (visual illusion), the city of Gandharvas (mirage), illusion, dreams, and reflections in a mirror. Ordinary people in the world are deluded by these, but the wise are not, yet these phenomena are not non-existent. Mahamati! These illusions have various appearances, but the illusion itself does not cause impermanence. Why? Because it is apart from inherent nature and non-inherent nature. Mahamati! What is the illusion that is apart from inherent nature and non-inherent nature? It is because all foolish people have various realms of experience. For example, the Ganges River, whether hungry ghosts see it or not, it does not have the nature of illusion; because it appears to others, it is not without nature. Such illusion is apart from inversion and non-inversion for the sages. Therefore, illusion is constant, because the nature of the appearance does not perish. Mahamati! It is not that the various appearances and deluded appearances of illusion perish, therefore illusion is constant. Mahamati! What is the reality of illusion? If, relying on conditions, the sages do not give rise to inverted awareness or non-inverted awareness regarding this illusion. Mahamati! Apart from the sages, there may be a slight thought about this illusion, but this is not something that wise beings should cling to.' 'Mahamati! What ordinary people call 'existence' is the deluded speech of fools, not the speech of sages. This illusion gives rise to inverted and non-inverted delusions, thus producing two kinds of nature: the nature of sages, and the nature of fools. The nature of sages has three distinctions. Namely: the Sravaka Vehicle (practitioners who attain enlightenment by listening to the Buddha's teachings)...'
、緣覺乘、佛乘。云何愚夫妄想，起聲聞乘種性？謂：自共相計著，起聲聞乘種性，是名妄想起聲聞乘種性。大慧！即彼惑亂妄想，起緣覺乘種性。謂：即彼惑亂自共相，不觀計著，起緣覺乘種性。云何智者？即彼惑亂想，起佛乘種性。謂：覺自心現量，外性非性，不妄想相，起佛乘種性，是名即彼惑亂起佛乘種性。又種種事性，凡夫惑想，起愚夫種性。彼非有事，非無事，是名種性義。大慧！即彼惑亂不妄想，諸聖心、意、意識過習氣自性法轉變性，是名為如。是故說如離心。我說此句顯示離想，即說離一切想。」
大慧白佛言：「世尊！惑亂為有為無？」
佛告大慧：「如幻，無計著相。若惑亂有計著相者，計著性不可滅，緣起應如外道，說因緣生法。」
大慧白佛言：「世尊！若惑亂如幻者，復當與余惑作因。」
佛告大慧：「非幻惑因，不起過故。大慧！幻不起過，無有妄想。大慧！幻者從他明處生，非自妄想過習氣處生，是故不起過。大慧！此是愚夫心惑計著，非聖賢也。」
爾時，世尊欲重宣此義而說偈言：
「聖不見惑亂， 中間亦無實， 中間若真實， 惑亂即真實。 舍離一切惑， 若有相生者， 是亦為惑亂， 不凈猶如翳。
「複次，
【現代漢語翻譯】 現代漢語譯本：聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的修行方式）、緣覺乘（Pratyekabuddhayāna，通過自身觀察因緣而證悟的修行方式）、佛乘（Buddhayāna，最終成佛的修行方式）。愚夫如何妄想，生起聲聞乘的種性呢？就是說，執著于自相和共相，生起聲聞乘的種性，這叫做妄想起聲聞乘的種性。大慧，就是那迷惑擾亂的妄想，生起緣覺乘的種性。就是說，對於那迷惑擾亂的自相和共相，不加以觀察而執著，生起緣覺乘的種性。智者如何呢？就是那迷惑擾亂的妄想，生起佛乘的種性。就是說，覺悟到自心所現的量，外境的自性並非真實存在，不妄想種種表相，生起佛乘的種性，這叫做那迷惑擾亂的妄想生起佛乘的種性。還有種種事物自性，凡夫迷惑妄想，生起愚夫的種性。它既非實有，也非實無，這就是種性的意義。大慧，就是那迷惑擾亂的不妄想，諸聖人的心、意、意識超越了習氣，自性轉變為法性，這就叫做如。所以說，如是離心的。我說這句話是爲了顯示離想，就是說遠離一切妄想。 大慧菩薩稟告佛說：『世尊，迷惑擾亂是有還是無呢？』 佛告訴大慧菩薩說：『就像幻象一樣，沒有可以執著的表相。如果迷惑擾亂有可以執著的表相，那麼執著的自性就不可滅，緣起就應該像外道一樣，說因緣生法。』 大慧菩薩稟告佛說：『世尊，如果迷惑擾亂像幻象一樣，那麼又會成為其他迷惑的因。』 佛告訴大慧菩薩說：『不是幻象作為迷惑的因，不會產生過失。大慧，幻象不會產生過失，因為沒有妄想。大慧，幻象是從他人的明處產生的，不是從自己的妄想過失習氣處產生的，所以不會產生過失。大慧，這是愚夫的心被迷惑而執著，不是聖賢。』 當時，世尊想要再次宣說這個意義，就說了偈語： 『聖人不見迷惑擾亂，中間也沒有真實存在，中間如果真實存在，迷惑擾亂就是真實的。捨棄一切迷惑，如果有什麼相生起，這也是迷惑擾亂，不乾淨就像眼翳一樣。 『再次，』
【English Translation】 English version: Śrāvakayāna (the vehicle of disciples, a practice of attaining enlightenment through hearing the Buddha's teachings), Pratyekabuddhayāna (the vehicle of solitary Buddhas, a practice of attaining enlightenment through self-observation of conditions), and Buddhayāna (the Buddha vehicle, the practice of ultimately becoming a Buddha). How does a foolish person's delusion give rise to the seed of the Śrāvakayāna? It is said that clinging to self-characteristics and common characteristics gives rise to the seed of the Śrāvakayāna, which is called delusional thinking giving rise to the seed of the Śrāvakayāna. Mahamati, it is that confusing and disturbing delusion that gives rise to the seed of the Pratyekabuddhayāna. It is said that with respect to that confusing and disturbing self-characteristic and common characteristic, not observing and clinging to it gives rise to the seed of the Pratyekabuddhayāna. What about the wise? It is that confusing and disturbing thought that gives rise to the seed of the Buddhayāna. It is said that realizing the self-mind's present measure, the nature of external things is not real, not deludedly thinking of appearances, gives rise to the seed of the Buddhayāna, which is called that confusing and disturbing thought giving rise to the seed of the Buddhayāna. Furthermore, the various natures of things, the delusions and thoughts of ordinary people, give rise to the seed of foolish people. It is neither existent nor non-existent, which is the meaning of seed nature. Mahamati, it is that confusing and disturbing non-delusion, the minds, intentions, and consciousnesses of all sages transcend habitual tendencies, and the self-nature transforms into the nature of Dharma, which is called Thusness. Therefore, it is said that Thusness is apart from the mind. I say this sentence to reveal being apart from thought, which is to say being apart from all thoughts. Mahamati Bodhisattva reported to the Buddha: 'World Honored One, is confusion and disturbance existent or non-existent?' The Buddha told Mahamati Bodhisattva: 'It is like an illusion, without any appearance to cling to. If confusion and disturbance had an appearance to cling to, then the nature of clinging would be indestructible, and dependent origination should be like the external paths, saying that conditioned phenomena arise from causes and conditions.' Mahamati Bodhisattva reported to the Buddha: 'World Honored One, if confusion and disturbance are like an illusion, then they will become the cause of other confusions.' The Buddha told Mahamati Bodhisattva: 'It is not illusion that is the cause of confusion, it does not produce faults. Mahamati, illusion does not produce faults because there is no delusion. Mahamati, illusion arises from the clear place of others, not from one's own delusional fault habitual tendencies, so it does not produce faults. Mahamati, this is the mind of a foolish person being confused and clinging, not that of a sage.' At that time, the World Honored One, wanting to proclaim this meaning again, spoke in verse: 'Sages do not see confusion and disturbance, there is no reality in between either, if there is reality in between, then confusion and disturbance are real. Abandoning all confusion, if any appearance arises, this is also confusion and disturbance, unclean like an eye disease. 'Furthermore,'
大慧！非幻無有相似，見一切法如幻。」
大慧白佛言：「世尊！為種種幻相計著，言一切法如幻？為異相計著？若種種幻相計著，言一切性如幻者，世尊！有性不如幻者。所以者何？謂色種種相非因。世尊！無有因色種種相現如幻。世尊！是故無種種幻相計著相似性如幻。」
佛告大慧：「非種種幻相計著相似，一切法如幻。大慧！然不實一切法，速滅如電，是則如幻。大慧！譬如電光，剎那頃現，現已即滅，非愚夫現。如是一切性，自妄想自共相，觀察無性，非現色相計著。」
爾時，世尊欲重宣此義而說偈言：
「非幻無有譬， 說法性如幻； 不實速如電， 是故說如幻。」
大慧復白佛言：「如世尊所說，一切性無生，及如幻，將無世尊前後所說自相違耶？說無生性如幻。」
佛告大慧：「非我說無生性如幻前後相違過。所以者何？謂生無生，覺自心現量。有非有，外性非性，無生現。大慧！非我前後說相違過，然壞外道因生，故我說一切性無生。大慧！外道癡聚，欲令有無有生，非自妄想種種計著緣。大慧！我非有無有生，是故我以無生說而說。大慧！說性者，為攝受生死故，壞無見斷見故，為我弟子攝受種種業受生處故，以性聲說，攝受生死。大慧！說幻性自
【現代漢語翻譯】 現代漢語譯本： 大慧（Mahamati，菩薩名）！並非沒有比喻，而是因為見到一切法都如幻象一般。'
大慧（Mahamati）對佛說：'世尊！是因為執著于種種幻相，才說一切法都如幻象嗎？還是因為執著于不同的相？如果因為執著于種種幻相，才說一切事物的本性都如幻象，那麼世尊！有些事物的本性就不如幻象。為什麼呢？因為色的種種相不是由因產生的。世尊！沒有由因而產生的色的種種相，像幻象一樣顯現。世尊！因此，不應該因為執著于種種幻相，就認為事物的本性都相似，都如幻象。'
佛告訴大慧（Mahamati）：'並非因為執著于種種幻相的相似性，才說一切法都如幻象。大慧（Mahamati）！而是因為一切法都不真實，像閃電一樣迅速消滅，所以才說如幻象。大慧（Mahamati）！譬如閃電的光芒，只在一剎那間顯現，顯現之後立即消失，不是愚笨的人才能看到。同樣，一切事物的本性，都是由自己的妄想和共同的相所產生，觀察它們沒有自性，而不是因為執著于顯現的色相。'
這時，世尊想要再次宣說這個道理，於是說了偈語：
'沒有比幻象更好的比喻，來說明事物的本性如幻象；不真實，迅速如閃電，所以才說如幻象。'
大慧（Mahamati）再次對佛說：'如果像世尊所說，一切事物的本性都是無生的，並且如幻象，那麼世尊前後所說的話，難道不是自相矛盾嗎？既說無生，又說本性如幻象。'
佛告訴大慧（Mahamati）：'我說無生的本性如幻象，前後並沒有矛盾。為什麼呢？因為生與無生，是覺悟到自心顯現的量。有與非有，外在的本性與非本性，都是無生的顯現。大慧（Mahamati）！我前後所說的話並沒有矛盾，而是爲了破除外道因生論，所以我說一切事物的本性都是無生的。大慧（Mahamati）！外道愚癡，想要讓有和無產生，而不是因為自己的妄想和種種執著的緣故。大慧（Mahamati）！我不是從有和無中產生，所以我用無生來說明。大慧（Mahamati）！說本性，是爲了攝受生死，爲了破除無見和斷見，爲了讓我的弟子們能夠承受種種業報所產生的生處，所以用本性這個詞語來說明，從而攝受生死。大慧（Mahamati）！說幻象的本性是自'
【English Translation】 English version: Mahamati (name of a Bodhisattva)! It is not that there is no simile, but it is because seeing all dharmas as like illusions.'
Mahamati said to the Buddha: 'World Honored One! Is it because of attachment to various illusory appearances that it is said that all dharmas are like illusions? Or is it because of attachment to different appearances? If it is because of attachment to various illusory appearances that it is said that the nature of all things is like illusions, then World Honored One! Some things have a nature that is not like illusions. Why? Because the various appearances of form are not caused by a cause. World Honored One! There is no cause that produces the various appearances of form that appear like illusions. World Honored One! Therefore, one should not, because of attachment to various illusory appearances, think that the nature of things is similar and like illusions.'
The Buddha said to Mahamati: 'It is not because of attachment to the similarity of various illusory appearances that it is said that all dharmas are like illusions. Mahamati! Rather, it is because all dharmas are unreal and vanish quickly like lightning, that they are said to be like illusions. Mahamati! For example, the light of lightning appears only for a moment, and then immediately disappears, not just for the foolish to see. Likewise, the nature of all things arises from one's own imagination and common characteristics; observing them, they have no self-nature, and it is not because of attachment to the appearing forms.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'There is no better simile than illusion, to explain that the nature of dharmas is like illusion; unreal, swift as lightning, therefore it is said to be like illusion.'
Mahamati again said to the Buddha: 'If, as the World Honored One says, the nature of all things is unproduced and like illusion, then aren't the World Honored One's previous and subsequent statements contradictory? Saying both unproduced and that the nature is like illusion.'
The Buddha said to Mahamati: 'My saying that the unproduced nature is like illusion is not a contradiction. Why? Because birth and non-birth are the realization of the measure of one's own mind's appearance. Existence and non-existence, external nature and non-nature, are all manifestations of the unproduced. Mahamati! My previous and subsequent statements are not contradictory, but rather to destroy the externalist theory of causation, I say that the nature of all things is unproduced. Mahamati! Externalists are foolish and want to produce existence and non-existence, not because of their own imagination and various attachments. Mahamati! I do not arise from existence and non-existence, therefore I speak of the unproduced. Mahamati! Speaking of nature is to embrace birth and death, to destroy the views of annihilation and permanence, and to allow my disciples to bear the places of birth arising from various karmic retributions; therefore, I use the term 'nature' to embrace birth and death. Mahamati! Saying that the nature of illusion is self-'
性相，為離性自性相故，墮愚夫惡見相悕望，不知自心現量。壞因所作生，緣自性相計著。說幻夢自性相一切法，不令愚夫惡見悕望，計著自及他一切法，如實處見，作不正論。大慧！如實處見一切法者，謂起自心現量。」
爾時，世尊欲重宣此義而說偈言：
「無生作非性， 有性攝生死， 觀察如幻等， 于相不妄想。
「複次，大慧！當說名句形身相。善觀名句形身菩薩摩訶薩，隨入義句形身，疾得阿耨多羅三藐三菩提。如是覺已，覺一切眾生。大慧！名身者，謂若依事立名，是名名身。句身者，謂句有義身，自性決定究竟，是名句身。形身者，謂顯示名句，是名形身(形身即字也)。又形身者，謂長短高下。又句身者，謂徑跡。如象馬人獸等所行徑跡，得句身名。大慧！名及形者，謂以名說無色四陰，故說名。自相現，故說形。是名名句形身。說名句形身相分齊，應當修學。」
爾時，世尊欲重宣此義而說偈言：
「名身與句身， 及形身差別， 凡夫愚計著， 如象溺深泥。
「複次，大慧！未來世智者，當以離一異、俱不俱見相，我所通義，問無智者。彼即答言：『此非正問。』謂色等常無常，為異不異？如是涅槃、諸行相所相、求那所求那造所造、見所見、
【現代漢語翻譯】 現代漢語譯本：性相，因為執著于遠離自性的自性之相，所以會墮入愚夫的錯誤見解和希望之中，不瞭解自己內心的真實顯現。他們會執著于由因緣所生的事物，並以此作為自性之相。應該宣說如幻如夢的自性之相的一切法，不要讓愚夫產生錯誤的見解和希望，執著于自己和他人的一切法，不能如實地觀察事物，作出不正確的論斷。大慧（Mahamati）！如實地觀察一切法，就是指從自己內心的真實顯現出發。
這時，世尊想要再次宣說這個道理，就說了偈語：
『無生不是自性，有自性就會被生死所束縛，觀察一切法如幻如夢，對於各種相狀就不會產生虛妄的執著。』
『此外，大慧（Mahamati）！我將要宣說名句形身相。善於觀察名句形身的菩薩摩訶薩（Bodhisattva-Mahasattva），能夠迅速地領悟義句形身，迅速地證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。像這樣覺悟之後，也能覺悟一切眾生。大慧（Mahamati）！名身，就是指根據事物而建立的名稱，這叫做名身。句身，就是指句子具有意義，其自性是決定和究竟的，這叫做句身。形身，就是指顯示名句，這叫做形身（形身也就是文字）。還有，形身，是指長短高下。還有，句身，是指路徑。比如象、馬、牛等所行走的路徑，就叫做句身。大慧（Mahamati）！名和形，是指用名稱來說明無色的四陰（Skandha，蘊），所以叫做名。自相顯現，所以叫做形。這叫做名句形身。應該學習名句形身相的分際。』
這時，世尊想要再次宣說這個道理，就說了偈語：
『名身和句身，以及形身的差別，凡夫愚昧地執著，就像大象陷入深深的泥潭。』
『此外，大慧（Mahamati）！未來世的智者，應當用遠離一異、俱不俱見的相，以及我所通達的意義，來詢問沒有智慧的人。他們就會回答說：『這不是正確的提問。』比如色等是常還是無常？是異還是不異？像這樣，涅槃（Nirvana）、諸行相所相、求那所求那、造所造、見所見、
【English Translation】 English version: 'The characteristics of nature, because of clinging to the characteristics of self-nature that are separate from nature, they fall into the foolish and evil views of hope, not knowing the self-mind's present reality. They cling to the characteristics of things produced by causes, considering them as self-nature. One should speak of all dharmas (phenomena) as having the nature of illusion and dreams, not allowing foolish people to have evil views and hopes, clinging to themselves and all other dharmas, not seeing things as they truly are, and making incorrect arguments. Mahamati (Great Wisdom)! Seeing all dharmas as they truly are means arising from the self-mind's present reality.'
At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse:
'Non-arising is not self-nature, having self-nature is bound by birth and death, observe everything as illusion-like, and do not have false thoughts about characteristics.'
'Furthermore, Mahamati (Great Wisdom)! I will now speak of the characteristics of name, phrase, and form-body. Bodhisattva-Mahasattvas (Great Bodhisattvas) who are skilled at observing name, phrase, and form-body can quickly enter into the meaning of phrase and form-body, and quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). Having awakened in this way, they can also awaken all sentient beings. Mahamati (Great Wisdom)! 'Name-body' refers to the name established based on things; this is called name-body. 'Phrase-body' refers to a phrase having meaning, its self-nature being definite and ultimate; this is called phrase-body. 'Form-body' refers to that which displays name and phrase; this is called form-body (form-body is also known as letters). Furthermore, form-body refers to length, shortness, height, and lowness. Furthermore, phrase-body refers to paths. For example, the paths traveled by elephants, horses, cows, etc., are called phrase-body. Mahamati (Great Wisdom)! 'Name' and 'form' refer to using names to describe the formless four Skandhas (aggregates), hence it is called name. Self-characteristics manifest, hence it is called form. This is called name, phrase, and form-body. One should study the distinctions of name, phrase, and form-body.'
At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse:
'The name-body and the phrase-body, and the differences of the form-body, are foolishly clung to by ordinary people, like an elephant drowning in deep mud.'
'Furthermore, Mahamati (Great Wisdom)! In the future, wise people should use the characteristics of being apart from one and different, both together and not together, and the meaning understood by 'mine,' to question those without wisdom. They will then answer, 'This is not a correct question.' For example, are form, etc., permanent or impermanent? Are they different or not different? Likewise, Nirvana (liberation), the characteristics of actions and what they characterize, qualities and what they qualify, what is created and what creates, what is seen and what sees,'
塵及微塵、修與修者，如是比展轉相。如是等問，而言佛說無記止論。非彼癡人之所能知，謂聞慧不具故。如來、應供、等正覺，令彼離恐怖句故，說言無記，不為記說。又止外道見論故，而不為說。大慧！外道作如是說，謂：『命即是身。』如是等無記論。大慧！彼諸外道愚癡，于因作無記論，非我所說。大慧！我所說者，離攝所攝，妄想不生。云何止彼？大慧！若攝所攝計著者，不知自心現量，故止彼。大慧！如來、應供、等正覺，以四種記論為眾生說法。大慧！止記論者，我時時說，為根未熟，不為熟者。
「複次，大慧！一切法，離所作因緣不生，無作者故，一切法不生。大慧！何故一切性離自性？以自覺觀時，自共性相不可得故，說一切法不生。何故一切法不可持來，不可持去？以自共相，欲持來，無所來；欲持去，無所去；是故一切法，離持來去。大慧！何故一切諸法不滅？謂性自性相無故，一切法不可得，故一切法不滅。大慧！何故一切法無常？謂相起無常性，是故說一切法無常。大慧！何故一切法常？謂相起無生性，無常常，故說一切法常。」
爾時，世尊欲重宣此義而說偈言：
「記論有四種， 一向及詰問， 分別及止論， 以制諸外道。 有及非有生， 僧佉毗舍師
【現代漢語翻譯】 現代漢語譯本：關於塵及微塵（極小的物質單位）、修行與修行者，這些都是相互關聯、遞相展現的。對於這些問題，如果佛陀說『無記止論』，那是因為那些愚癡之人無法理解，因為他們的聞慧不圓滿。如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、等正覺（Samyaksambuddha，完全覺悟者）爲了使他們遠離恐怖的言論，才說『無記』，而不是爲了進行記說。並且，爲了阻止外道的邪見理論，所以才不為他們解說。大慧（Mahamati，菩薩名）！外道是這樣說的：『命就是身。』等等這些都是無記論。大慧！那些外道愚癡，對於因果關係作無記論，這不是我所說的。大慧！我所說的，是遠離能攝與所攝的對立，妄想就不會產生。如何阻止這些呢？大慧！如果執著于能攝與所攝，就不能認識到自心所顯現的境界，所以要阻止這些。大慧！如來、應供、等正覺，以四種記論為眾生說法。大慧！關於止記論，我時常說，這是爲了那些根基尚未成熟的人，而不是爲了那些根基已經成熟的人。 再者，大慧！一切法，離開所造作的因緣就不會產生，因為沒有造作者，所以一切法不生。大慧！為什麼一切自性都離於自性呢？因為在以自覺的智慧觀察時，自性與共相都不可得，所以說一切法不生。為什麼一切法都不可拿來，不可拿去呢？因為對於自相與共相，想要拿來，卻無所從來；想要拿去，卻無所去；所以一切法，是離於拿來拿去的。大慧！為什麼一切諸法不滅呢？因為自性與自性之相是空無的，一切法不可得，所以一切法不滅。大慧！為什麼一切法無常呢？因為現象的生起具有無常的性質，所以說一切法無常。大慧！為什麼一切法常呢？因為現象的生起具有不生不滅的性質，沒有無常，所以說一切法是常。 這時，世尊想要再次宣說這個道理，就說了偈語： 『記論有四種，一向及詰問，分別及止論，以制諸外道。有及非有生，僧佉毗舍師』
【English Translation】 English version: Concerning dust and fine dust (extremely small units of matter), practice and practitioners, these are all interconnected and mutually manifested. Regarding these questions, if the Buddha speaks of 'avyākrta-nirodha-vāda' (the theory of unanswered cessation), it is because those foolish people cannot understand, as their wisdom of hearing is incomplete. The Tathagata (one of the titles of the Buddha), Arhat (one worthy of offerings), Samyaksambuddha (fully enlightened one), in order to keep them away from terrifying statements, speaks of 'avyākrta' (unanswered), not for the sake of making statements. Furthermore, in order to stop the heretical views of external paths, he does not explain to them. Mahamati (name of a Bodhisattva)! External paths say things like: 'Life is the body.' These are all unanswered theories. Mahamati! Those external paths are foolish, making unanswered theories about cause and effect, which is not what I say. Mahamati! What I say is to be free from the duality of the grasped and the grasper, so that delusion does not arise. How to stop these? Mahamati! If one is attached to the grasped and the grasper, one cannot recognize the manifestation of one's own mind, so one must stop these. Mahamati! The Tathagata, Arhat, Samyaksambuddha, teaches the Dharma to sentient beings with four kinds of statements. Mahamati! Regarding the cessation of statements, I often speak of it for those whose roots are not yet mature, not for those whose roots are already mature. Furthermore, Mahamati! All dharmas (phenomena) do not arise apart from the causes and conditions of action, because there is no creator, therefore all dharmas do not arise. Mahamati! Why are all natures devoid of self-nature? Because when observing with self-aware wisdom, self-nature and common characteristics are unattainable, therefore it is said that all dharmas do not arise. Why can't all dharmas be brought here or taken away? Because for self-characteristics and common characteristics, wanting to bring them here, there is nowhere to come from; wanting to take them away, there is nowhere to go to; therefore all dharmas are apart from bringing and taking away. Mahamati! Why do all dharmas not cease? Because self-nature and the characteristics of self-nature are empty, all dharmas are unattainable, therefore all dharmas do not cease. Mahamati! Why are all dharmas impermanent? Because the arising of phenomena has the nature of impermanence, therefore it is said that all dharmas are impermanent. Mahamati! Why are all dharmas permanent? Because the arising of phenomena has the nature of non-arising and non-ceasing, there is no impermanence, therefore it is said that all dharmas are permanent. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Statements are of four kinds, direct and questioning, distinguishing and stopping, to subdue the external paths. Existence and non-existence arise, Samkhya and Vaisheshika.'
， 一切悉無記， 彼如是顯示。 正覺所分別， 自性不可得， 以離於言說， 故說離自性。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！唯愿為說諸須陀洹、須陀洹趣差別通相。若菩薩摩訶薩，善解須陀洹趣差別通相，及斯陀含、阿那含、阿羅漢方便相，分別知已，如是如是為眾生說法。謂二無我相及二障凈，度諸地相，究竟通達，得諸如來不思議究竟境界。如眾色摩尼，善能饒益一切眾生，以一切法境界無盡身財，攝養一切。」
佛告大慧：「諦聽，諦聽！善思念之。今為汝說。」
大慧白佛言：「善哉，世尊！唯然聽受。」
佛告大慧：「有三種須陀洹、須陀洹果差別。云何為三？謂下中上。下者極七有生；中者三五有生而般涅槃；上者即彼生而般涅槃。此三種有三結，下中上。云何三結？謂身見、疑、戒取。是三結差別，上上升進，得阿羅漢。大慧！身見有二種，謂：俱生及妄想。如緣起妄想，自性妄想。譬如依緣起自性，種種妄想自性，計著生。以彼非有、非無、非有無，無實妄想相故。愚夫妄想，種種妄想自性相計著。如熱時炎，鹿渴水想。是須陀洹妄想身見，彼以人無我攝受無性，斷除久遠無知計著。大慧！俱生者，須陀洹身見，自他身等四陰，無色相故。
【現代漢語翻譯】 現代漢語譯本： 一切都是不可記說的，佛陀就是這樣開示的。 正覺所分別的法，其自性是不可得的， 因為它遠離了言語的表達，所以說它是離自性的。
這時，大慧菩薩摩訶薩又對佛說：『世尊！愿您為我們解說諸須陀洹（Srota-apanna，入流果）、須陀洹趣（入流道）的差別和共通之處。如果菩薩摩訶薩能夠善於理解須陀洹趣的差別和共通之處，以及斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）的方便之相，分別瞭解之後，就能如是如是地為眾生說法。也就是通達二種無我之相以及二障清凈，度越諸地之相，究竟通達，獲得諸如來不可思議的究竟境界。就像眾色的摩尼寶珠一樣，善於饒益一切眾生，以一切法境界無盡的身財，攝受供養一切眾生。』
佛告訴大慧：『仔細聽，仔細聽！好好地思考。現在為你解說。』
大慧對佛說：『太好了，世尊！我願意聽受。』
佛告訴大慧：『有三種須陀洹、須陀洹果的差別。哪三種呢？就是下品、中品、上品。下品須陀洹最多還要經歷七次生死；中品須陀洹要經歷三到五次生死才能般涅槃（Parinirvana，完全的涅槃）；上品須陀洹就在當生般涅槃。這三種須陀洹有三種結縛，下品、中品、上品各有不同。哪三種結縛呢？就是身見（Satkayadristi，認為五蘊身心為我）、疑（Vicikitsa，對三寶的懷疑）、戒禁取（Silavrataparamarsa，執取不正的戒律和苦行）。這三種結縛的差別，通過上上增進的修行，可以證得阿羅漢果。大慧！身見有兩種，就是：俱生身見和妄想身見。就像緣起妄想，自性妄想。譬如依賴緣起自性，種種妄想自性，計著而生。因為它既非有、非無、也非亦有亦無，沒有真實的妄想之相。愚夫妄想，對種種妄想自性之相產生計著。就像熱天時的陽焰，鹿渴求水一樣。這是須陀洹的妄想身見，他們以人無我（Pudgala-nairatmya，補特伽羅無我）攝受無自性，斷除久遠以來的無知計著。大慧！俱生身見，是須陀洹的身見，認為自身和他身等同於四陰，因為沒有色相的緣故。
【English Translation】 English version: All is unrecordable; thus, He reveals. The nature distinguished by Perfect Enlightenment is unattainable, Because it is apart from expression, therefore it is said to be without self-nature.'
Then, Mahamati (Great Wisdom) Bodhisattva-Mahasattva (Great Being) further said to the Buddha: 'World Honored One! I beseech you to explain the differences and common characteristics of the Srota-apannas (Stream-enterers), and the path to Srota-apanna. If a Bodhisattva-Mahasattva is skilled in understanding the differences and common characteristics of the path to Srota-apanna, as well as the expedient aspects of Sakrdagamins (Once-returners), Anagamins (Non-returners), and Arhats (Worthy Ones), and after distinguishing them, teaches the Dharma to sentient beings accordingly. That is, understanding the two aspects of no-self and the purification of the two hindrances, transcending the aspects of the various grounds, ultimately penetrating and attaining the inconceivable ultimate realm of the Tathagatas (Thus Come Ones). Like a mani jewel of various colors, they are skilled in benefiting all sentient beings, nourishing and supporting all with the inexhaustible body and wealth of all Dharma realms.'
The Buddha said to Mahamati: 'Listen attentively, listen attentively! Reflect upon it well. Now I will explain it to you.'
Mahamati said to the Buddha: 'Excellent, World Honored One! I will listen and receive.'
The Buddha said to Mahamati: 'There are three kinds of differences in Srota-apannas and the fruits of Srota-apanna. What are the three? They are lower, middle, and upper. The lower Srota-apanna experiences a maximum of seven rebirths; the middle Srota-apanna experiences three to five rebirths before attaining Parinirvana (Complete Nirvana); the upper Srota-apanna attains Parinirvana in that very life. These three have three fetters, lower, middle, and upper. What are the three fetters? They are self-view (Satkayadristi, the view of the five aggregates as self), doubt (Vicikitsa, doubt about the Three Jewels), and clinging to rules and rituals (Silavrataparamarsa, attachment to incorrect precepts and ascetic practices). These three fetters, through increasingly superior progress, can lead to the attainment of Arhatship. Mahamati! There are two kinds of self-view: innate and conceptual. Like dependent origination conceptualization, self-nature conceptualization. For example, relying on dependent origination self-nature, various conceptual self-natures, attachment arises. Because it is neither existent, nor non-existent, nor both existent and non-existent, there is no real conceptual aspect. Foolish people conceptualize, clinging to various conceptual self-nature aspects. Like a mirage in hot weather, a deer's thirst for water. This is the conceptual self-view of the Srota-apanna, who, by embracing no-self of persons (Pudgala-nairatmya, no-self of individuals) and non-self-nature, eliminates long-standing ignorance and attachment. Mahamati! Innate self-view is the Srota-apanna's self-view, considering one's own body and others' bodies as equal to the four skandhas (aggregates), because they lack the aspect of form.'
色生造及所造故，展轉相因相故，大種及色不集故。須陀洹觀有無品見，身見則斷。如是身見斷，貪則不生，是名身見相。大慧！疑相者，謂得法善見相故，及先二種身見妄想斷故，疑法不生。不于余處起大師見，為凈不凈。是名疑相須陀洹斷。大慧！戒取者，云何須陀洹不取戒？謂善見受生處苦相故，是故不取。大慧！取者謂愚夫決定受習苦行，為眾樂具，故求受生；彼則不取，除迴向自覺勝，離妄想，無漏法相行方便，受持戒支，是名須陀洹取戒相斷。須陀洹斷三結，貪癡不生。若須陀洹作是念：『此諸結我不成就者。』應有二過，墮身見，及諸結不斷。」
大慧白佛言：「世尊！世尊說眾多貪慾，彼何者貪斷？」
佛告大慧：「愛樂女人纏綿，貪著種種方便，身口惡業，受現在樂，種未來苦，彼則不生。所以者何？得三昧正受樂故。是故彼斷，非趣涅槃貪斷。大慧！云何斯陀含相？謂頓照色相妄想生相，見相不生。善見禪趣相故，頓來此世，盡苦際，得涅槃，是故名斯陀含。大慧！云何阿那含？謂過去未來現在色相性非性，生見過患，使妄想不生故，及結斷故，名阿那含。大慧！阿羅漢者，謂諸禪、三昧、解脫、力、明，煩惱苦妄想非性故，名阿羅漢。」
大慧白佛言：「世尊！世尊說三種
【現代漢語翻譯】 現代漢語譯本：因為色（Rūpa，物質）由造作和被造作產生，它們相互依存，所以大種（Mahābhūta，四大元素）和色不會聚集。須陀洹（Srotaāpanna，入流者）觀察有和無的品類，身見（Satkāya-dṛṣṭi，有身見）就會斷除。這樣身見斷除后，貪慾就不會產生，這就是身見的相狀。大慧（Mahāmati）！疑相（Vicikicchā，疑）是指因為對法（Dharma，佛法）的善見相，以及先前兩種身見妄想的斷除，所以對法的疑惑不會產生。不會在其他地方尋找大師的見解，認為什麼是清凈什麼是不清凈。這就是疑相，須陀洹斷除的。大慧！戒禁取見（Śīlabbata-parāmarsa，戒禁取）是指，須陀洹如何不執取戒律？因為善於觀察受生之處的苦相，所以不執取戒律。大慧！執取是指愚夫決定接受和習練苦行，爲了獲得各種享樂，所以尋求受生；但須陀洹不會這樣執取，除非是爲了迴向自覺的殊勝境界，遠離妄想，以無漏法相的修行方便，受持戒律的支分，這才是須陀洹斷除戒禁取見的相狀。須陀洹斷除三種結（Saṃyojana，結），貪慾和愚癡不會產生。如果須陀洹這樣想：『這些結我沒有完全成就。』就會有二種過失，墮入身見，以及諸結沒有斷除。
大慧菩薩（Mahāmati）對佛說：『世尊（Bhagavan）！世尊說了眾多的貪慾，那麼哪一種貪慾會被斷除呢？』
佛告訴大慧：『愛戀女人，沉溺於各種享樂，身口造作惡業，享受現在的快樂，種下未來的痛苦，這種貪慾就不會產生。為什麼呢？因為得到了三昧（Samādhi，三摩地）正受的快樂。所以這種貪慾會被斷除，但不是趣向涅槃（Nirvāṇa，涅槃）的貪慾被斷除。大慧！斯陀含（Sakṛdāgāmin，一來果）的相狀是什麼？是指頓然照見色相的妄想生起之相，見相不會產生。因為善於觀察禪定的趣味之相，所以只來此世一次，就能夠窮盡苦的邊際，得到涅槃，所以叫做斯陀含。大慧！阿那含（Anāgāmin，不來果）是什麼？是指對於過去、未來、現在的色相的自性和非自性，生起見過患，使得妄想不再產生，以及結使斷除，所以叫做阿那含。大慧！阿羅漢（Arhat，阿羅漢）是指，對於諸禪定、三昧、解脫、力、明，煩惱和痛苦的妄想的非自性，所以叫做阿羅漢。』
大慧菩薩對佛說：『世尊！世尊說了三種……』
【English Translation】 English version: Because rūpa (form, matter) arises from what is made and what makes, and they are mutually dependent, the mahābhūta (great elements) and rūpa do not gather. When a Srotaāpanna (stream-enterer) observes the categories of existence and non-existence, satkāya-dṛṣṭi (view of self) is cut off. When satkāya-dṛṣṭi is cut off in this way, greed does not arise; this is the characteristic of satkāya-dṛṣṭi. Mahāmati! Vicikicchā (doubt) refers to the fact that because of the good view of the characteristics of the Dharma (teachings), and the cutting off of the previous two kinds of vikalpa (discrimination) of satkāya-dṛṣṭi, doubt about the Dharma does not arise. One does not seek the views of a master elsewhere, considering what is pure and what is impure. This is the characteristic of doubt, which the Srotaāpanna cuts off. Mahāmati! Śīlabbata-parāmarsa (clinging to rites and rituals) refers to how the Srotaāpanna does not grasp at precepts? Because one is good at observing the suffering of the place of rebirth, one does not grasp at precepts. Mahāmati! Grasping refers to the fact that foolish people are determined to accept and practice ascetic practices in order to obtain various pleasures, so they seek rebirth; but the Srotaāpanna does not grasp in this way, unless it is to dedicate oneself to the superior state of self-awakening, to be free from vikalpa, and to uphold the limbs of precepts with the skillful means of practicing the characteristics of anāsrava-dharma (non-outflow dharma), this is the characteristic of the Srotaāpanna cutting off śīlabbata-parāmarsa. The Srotaāpanna cuts off the three saṃyojana (fetters), greed and ignorance do not arise. If the Srotaāpanna thinks: 'I have not fully accomplished these fetters,' there will be two faults: falling into satkāya-dṛṣṭi, and the fetters not being cut off.
Mahāmati said to the Buddha (Bhagavan): 'Bhagavan! The Bhagavan has spoken of many kinds of greed, so which kind of greed is cut off?'
The Buddha told Mahāmati: 'Loving women, indulging in various pleasures, creating evil karma through body and speech, enjoying present pleasures, and planting the seeds of future suffering, this kind of greed does not arise. Why? Because one has obtained the joy of samādhi (concentration). Therefore, this kind of greed is cut off, but not the greed that leads to nirvāṇa (liberation) is cut off. Mahāmati! What is the characteristic of a Sakṛdāgāmin (once-returner)? It refers to the fact that the appearance of the vikalpa of the form is suddenly illuminated, and the appearance of seeing does not arise. Because one is good at observing the characteristics of the taste of dhyana (meditation), one only comes to this world once, and is able to exhaust the limits of suffering and attain nirvāṇa, so it is called Sakṛdāgāmin. Mahāmati! What is an Anāgāmin (non-returner)? It refers to the fact that one sees the faults of the nature and non-nature of the form of the past, future, and present, so that vikalpa no longer arises, and the fetters are cut off, so it is called Anāgāmin. Mahāmati! An Arhat (worthy one) refers to the non-nature of the vikalpa of the dhyana, samādhi, vimoksha (liberation), bala (power), abhijñā (super-knowledge), kleshas (afflictions), and suffering, so it is called Arhat.'
Mahāmati said to the Buddha: 'Bhagavan! The Bhagavan has spoken of three types of...'
阿羅漢，此說何等阿羅漢？世尊！為得寂靜一乘道？為菩薩摩訶薩方便示現阿羅漢？為佛化化？」
佛告大慧：「得寂靜一乘道聲聞，非余。餘者，行菩薩行，及佛化化，巧方便本願故，于大眾中示現受生，為莊嚴佛眷屬故。大慧！于妄想處，種種說法，謂得果得禪。禪者入禪，悉遠離故，示現得自心現量，得果相，說名得果。複次，大慧！欲超禪無量無色界者，當離自心現量相。大慧！受想正受，超自心現量者，不然。何以故？有心量故。」
爾時，世尊欲重宣此義而說偈言：
「諸禪四無量， 無色三摩提， 一切受想滅， 心量彼無有。 須陀槃那果， 往來及不還， 及與阿羅漢， 斯等心惑亂。 禪者禪及緣， 斷知是真諦， 此則妄想量， 若覺得解脫。
「複次，大慧！有二種覺，謂：觀察覺，及妄想相攝受計著建立覺。大慧！觀察覺者，謂若覺性自性相，選擇離四句不可得，是名觀察覺。大慧！彼四句者，謂離一異、俱不俱、有無非有非無、常無常，是名四句。大慧！此四句離，是名一切法。大慧！此四句觀察一切法，應當修學。大慧！云何妄想相攝受計著建立覺？謂：妄想相攝受，計著堅濕暖動不實妄想相四大種。宗因想譬喻計著，不實建立而建立，
【現代漢語翻譯】 現代漢語譯本： 阿羅漢（Arhat，證得解脫的聖者），這裡說的是哪一種阿羅漢呢？世尊！是爲了獲得寂靜的唯一乘道（Ekayana，通往涅槃的唯一道路）的阿羅漢？還是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）爲了方便教化而示現的阿羅漢？還是佛陀的化身呢？」
佛陀告訴大慧（Mahamati，人名）：「獲得寂靜唯一乘道的聲聞（Sravaka，聽聞佛法而證悟者）是真實的阿羅漢，其他的不是。其餘的阿羅漢，是行菩薩行，以及佛陀的化身，因為巧妙的方便和本來的誓願，在大眾中示現受生，爲了莊嚴佛陀的眷屬。大慧！他們在妄想之處，用種種說法，說自己得到了果位，得到了禪定。禪定者進入禪定，完全遠離一切，示現得到自心現量（Svasamvedana，自身體驗的境界），得到果位的表相，就說自己得到了果位。再次，大慧！想要超越禪定和無量、無色界（Arūpadhātu，佛教三界之一，沒有物質的色界）的人，應當遠離自心現量的表相。大慧！受想正受（Saṃjñā，感受、思想和正確的領受），想要超越自心現量是不可能的。為什麼呢？因為還有心量的存在。」
這時，世尊想要再次宣說這個道理，就說了偈語：
『諸禪定和四無量心（Brahmaviharas，慈、悲、喜、舍四種心境）， 無色界的三摩地（Samādhi，禪定）， 一切的感受和思想都滅盡， 心量的作用在那裡是沒有的。 須陀洹那（Srotapanna，入流果）的果位， 一來果（Sakrdagamin，一來果），和不還果（Anagamin，不還果）， 以及阿羅漢果（Arhat，阿羅漢果）， 這些都還是心識的迷惑擾亂。 禪定者所禪定的禪定和所緣境， 斷除並知曉才是真諦， 這些都是妄想的度量， 如果覺悟了就能得到解脫。
「再次，大慧！有兩種覺，分別是：觀察覺，和妄想相攝受計著建立覺。大慧！觀察覺是指，覺察諸法的自性相，選擇遠離四句（Catuskoti，四種邏輯可能性，肯定、否定、亦肯定亦否定、既不肯定也不否定），不可得，這叫做觀察覺。大慧！這四句是指，離開一異（同一與相異）、俱不俱（同時存在與不同時存在）、有無非有非無（存在與不存在，非存在非不存在）、常無常（常恒與無常），這叫做四句。大慧！離開這四句，就叫做一切法。大慧！用這四句來觀察一切法，應當修學。大慧！什麼是妄想相攝受計著建立覺呢？是指：妄想相攝受，計著堅濕暖動這些不真實的妄想相，認為它們是四大種（Mahābhūta，地、水、火、風四大元素）。對宗（thesis，論點）、因（hetu，理由）、想（perception，認知）、譬喻（example，例子）進行計著，用不真實的建立來進行建立，'
【English Translation】 English version: Arhat (Arhat, one who has attained liberation), what kind of Arhat is being referred to here? World Honored One! Is it the Arhat who has attained the solitary Ekayana (Ekayana, the one and only path to Nirvana) path of tranquility? Or is it the Arhat manifested by a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) for the sake of expedient teaching? Or is it an emanation of the Buddha?'
The Buddha said to Mahamati (Mahamati, a name): 'The Sravaka (Sravaka, one who attains enlightenment by hearing the Buddha's teachings) who has attained the solitary Ekayana path of tranquility is the true Arhat, not the others. The others are those who practice the Bodhisattva path, and the emanations of the Buddha, who, because of skillful means and their original vows, manifest birth among the great assembly, in order to adorn the Buddha's retinue. Mahamati! In the realm of delusion, they use various teachings, saying that they have attained the fruit, attained dhyana (meditative state). Those who enter dhyana, completely abandoning everything, manifest the attainment of Svasamvedana (Svasamvedana, the state of self-experience), and the appearance of having attained the fruit, and then say that they have attained the fruit. Furthermore, Mahamati! Those who wish to transcend dhyana and the immeasurable and formless realms (Arūpadhātu, one of the three realms in Buddhism, the formless realm without matter), should abandon the appearance of Svasamvedana. Mahamati! It is impossible for sensation, thought, and right reception (Saṃjñā, feeling, thought, and correct reception) to transcend Svasamvedana. Why? Because there is still the measurement of the mind.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'All dhyanas and the four immeasurables (Brahmaviharas, the four states of mind: loving-kindness, compassion, joy, and equanimity), The Samadhi (Samādhi, meditative state) of the formless realms, All sensations and thoughts are extinguished, The function of the mind is not there. The fruit of Srotapanna (Srotapanna, stream-enterer), The once-returner (Sakrdagamin, once-returner), and the non-returner (Anagamin, non-returner), And the Arhat fruit (Arhat, Arhat fruit), These are all still the confusion and disturbance of consciousness. The dhyana and the object of meditation that the meditator meditates on, Cutting off and knowing is the true meaning, These are all measurements of delusion, If one awakens, one can attain liberation.'
'Again, Mahamati! There are two kinds of awareness, namely: observation awareness, and the awareness of clinging to and establishing conceptualizations based on delusion. Mahamati! Observation awareness refers to the awareness of the self-nature appearance of all dharmas, choosing to abandon the four possibilities (Catuskoti, four logical possibilities: affirmation, negation, both affirmation and negation, neither affirmation nor negation), which is unattainable, this is called observation awareness. Mahamati! These four possibilities refer to being apart from oneness and otherness (identity and difference), both together and not together (simultaneous existence and non-simultaneous existence), existence and non-existence, neither existence nor non-existence, permanence and impermanence (constancy and impermanence), these are called the four possibilities. Mahamati! Being apart from these four possibilities is called all dharmas. Mahamati! One should study using these four possibilities to observe all dharmas. Mahamati! What is the awareness of clinging to and establishing conceptualizations based on delusion? It refers to: clinging to delusional appearances, clinging to the unreal delusional appearances of solidity, fluidity, warmth, and motion, considering them to be the four great elements (Mahābhūta, the four great elements: earth, water, fire, and wind). Clinging to the thesis (thesis, argument), reason (hetu, reason), perception (perception, cognition), and example (example, example), establishing with unreal establishments,'
是名妄想相攝受計著建立覺。是名二種覺相。若菩薩摩訶薩，成就此二覺相，人法無我相究竟，善知方便無所有覺。觀察行地，得初地，入百三昧，得差別三昧，見百佛及百菩薩，知前後際各百劫事；光照百剎土，知上上地相，大愿殊勝神力自在。法雲灌頂，當得如來自覺地，善繫心十無盡句，成熟眾生，種種變化，光明莊嚴，得自覺聖樂三昧正受故。
「複次，大慧！菩薩摩訶薩，當善四大造色。云何菩薩善四大造色？大慧！菩薩摩訶薩作是學，彼真諦者，四大不生。于彼四大不生，作如是觀察。觀察已，覺名相妄想分齊，自心現分齊，外性非性，是名自心現妄想分齊。謂三界觀彼四大造色性離，四句通凈，離我我所。如實相、自相分齊住，無生自相成。大慧！彼四大種云何生造色？謂津潤妄想大種生內外水界，堪能妄想大種生內外火界，飄動妄想大種生內外風界，斷截色妄想大種生內外地界。色及虛空俱，計著邪諦，五陰集聚，四大造色生。大慧！識者，因樂種種跡境界故，余趣相續。大慧！地等四大及造色等，有四大緣，非彼四大緣。所以者何？謂性形相處所作方便無性，大種不生。大慧！性形相處所作方便和合生，非無形。是故四大造色相，外道妄想。非我。
「複次，大慧！當說諸陰自性相。
【現代漢語翻譯】 現代漢語譯本：這被稱為由妄想之相攝受而產生的計著建立之覺。這被稱為兩種覺相。如果菩薩摩訶薩成就這兩種覺相，就能究竟通達人無我相和法無我相，善於瞭解方便法門，證悟無所有之覺。觀察修行之地，證得初地，進入百種三昧，獲得種種差別三昧，見到百位佛和百位菩薩，知曉前後各一百劫的事情；光明照耀百個剎土，知曉上上地的境界，大愿殊勝，神力自在。得到法雲灌頂，將證得如來自覺之地，善於繫心於十種無盡之句，成熟眾生，以種種變化和光明莊嚴，證得自覺聖樂三昧的正受。
『再者，大慧！菩薩摩訶薩應當善於瞭解四大所造之色。菩薩如何善於瞭解四大所造之色呢？大慧！菩薩摩訶薩這樣學習：那些證悟真諦的人認為，四大是不生的。對於四大不生，作這樣的觀察。觀察之後，覺知名相的妄想界限，自心顯現的界限，外境的非真實性，這被稱為自心顯現的妄想界限。也就是說，以三界的觀點來看，那些四大所造之色的自性是遠離的，四句皆通達清凈，遠離我與我所。如實相、自相的界限安住，無生自性成就。大慧！那些四大種如何產生造色呢？所謂的津潤妄想大種產生內外水界，堪能妄想大種產生內外火界，飄動妄想大種產生內外風界，斷截色妄想大種產生內外地界。色和虛空一起，計著邪諦，五陰聚集，四大造色產生。大慧！識，因為貪戀種種跡象境界的緣故，在其餘的趣向中相續。大慧！地等四大以及造色等，有四大的因緣，並非是那些四大的因緣。為什麼呢？因為自性、形狀、相貌、處所、作用、方便都是無自性的，大種不會產生。大慧！自性、形狀、相貌、處所、作用、方便和合產生，並非是無形。因此，四大造色之相，是外道的妄想，並非真實。』
『再者，大慧！應當宣說諸陰的自性相。
【English Translation】 English version: This is called the establishment of awareness through clinging, which is conditioned by the perception of delusion. This is called the two aspects of awareness. If a Bodhisattva-Mahasattva achieves these two aspects of awareness, he will ultimately understand the absence of self in persons and the absence of self in phenomena, be skilled in expedient means, and realize the awareness of non-existence. Observing the stages of practice, he attains the first ground, enters a hundred samadhis (concentration), obtains various differentiated samadhis, sees a hundred Buddhas and a hundred Bodhisattvas, and knows the events of a hundred kalpas (eons) before and after; his light illuminates a hundred Buddha-fields, he knows the characteristics of the higher and higher grounds, his great vows are supreme, and his divine powers are freely exercised. Having received the Dharma-cloud empowerment, he will attain the self-realized ground of the Tathagata (Thus Come One), be skilled in focusing his mind on the ten inexhaustible phrases, mature sentient beings, manifest various transformations, adorn with light, and attain the correct reception of the self-realized holy bliss samadhi.
『Furthermore, Mahamati (Great Wisdom)! A Bodhisattva-Mahasattva should be skilled in understanding the four great elements that create form. How does a Bodhisattva become skilled in understanding the four great elements that create form? Mahamati! A Bodhisattva-Mahasattva learns in this way: those who realize the ultimate truth believe that the four great elements are unborn. Regarding the unborn nature of the four great elements, he observes in this way. Having observed, he becomes aware of the limits of name and form delusion, the limits of the manifestation of his own mind, and the non-substantiality of external nature; this is called the limits of the delusion of the manifestation of one's own mind. That is to say, from the perspective of the three realms, the nature of those forms created by the four great elements is detached, all four statements are understood as pure, and they are free from self and what belongs to self. He abides in the limits of suchness and self-nature, and the unborn self-nature is accomplished. Mahamati! How do those four great elements produce created form? The so-called moisture delusion great element produces the inner and outer water realm, the capable delusion great element produces the inner and outer fire realm, the moving delusion great element produces the inner and outer wind realm, and the cutting-off-form delusion great element produces the inner and outer earth realm. Form and space together, clinging to false truths, the five skandhas (aggregates) gather, and the four great elements create form. Mahamati! Consciousness, because of craving for various trace-like realms, continues in other destinies. Mahamati! The four great elements such as earth, and created forms, have the causes and conditions of the four great elements, but they are not the causes and conditions of those four great elements. Why? Because nature, shape, appearance, location, function, and means are all without self-nature, and the great elements do not arise. Mahamati! Nature, shape, appearance, location, function, and means arise in combination, and are not without form. Therefore, the appearance of the four great elements creating form is the delusion of external paths, and is not real.』
『Furthermore, Mahamati! The self-nature characteristics of the skandhas (aggregates) should be explained.
云何諸陰自性相？謂五陰。云何五？謂色受想行識。彼四陰非色，謂受想行識。大慧！色者，四大及造色，各各異相。大慧！非無色有四數，如虛空。譬如虛空，過數相，離於數，而妄想言一虛空。大慧！如是陰，過數相，離於數，離性非性，離四句。數相者，愚夫言說，所說非聖賢也。大慧！聖者如幻種種色像，離異不異施設。又如夢影士夫身，離異不異故。大慧！聖智趣，同陰妄想現。是名諸陰自性相。汝當除滅，滅已，說寂靜法，斷一切佛剎諸外道見。大慧！說寂靜時，法無我見凈，及入不動地。入不動地已，無量三昧自在，及得意生身，得如幻三昧，通達究竟，力明自在，救攝饒益一切眾生。猶如大地載育眾生。菩薩摩訶薩普濟眾生，亦復如是。
「複次，大慧！諸外道有四種涅槃。云何為四？謂：性自性非性涅槃、種種相性非性涅槃、自相自性非性覺涅槃、諸陰自共相相續流注斷涅槃。是名諸外道四種涅槃。非我所說法。大慧！我所說者，妄想識滅，名為涅槃。」
大慧白佛言：「世尊！不建立八識耶？」
佛言：「建立。」
大慧白佛言：「若建立者，云何離意識，非七識？」
佛告大慧：「彼因及彼攀緣故，七識不生。意識者，境界分段計著生習氣，長養藏識意俱。我
【現代漢語翻譯】 現代漢語譯本： 『什麼是諸陰（skandha，蘊）的自性相？』 『指的是五陰。』 『什麼是五陰？』 『指的是色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）。這四陰不是色，指的是受、想、行、識。大慧（Mahāmati）！色，指的是四大（四大元素）及造色（由四大產生的物質），各自有不同的相。大慧！並非沒有色才有四數，就像虛空一樣。譬如虛空，超越了數的概念，離開了數，卻妄想說有一個虛空。大慧！就像這樣，陰超越了數的概念，離開了數，離開了自性與非自性，離開了四句（四種邏輯可能性）。數的概念，是愚夫的言說，所說的不是聖賢的境界。大慧！聖者視一切如幻，種種色像，既非異也非不異，只是施設而已。又如夢中的身影和士夫的身，既非異也非不異。大慧！聖智的趨向，與陰的妄想顯現相同。這叫做諸陰的自性相。你應該除滅它，除滅之後，宣說寂靜之法，斷除一切佛剎（buddhakṣetra，佛土）中諸外道的見解。大慧！宣說寂靜之時，法無我見清凈，並且進入不動地（acalā bhūmi，第八地）。進入不動地之後，無量三昧（samādhi，禪定）自在，並且得到意生身（manomayakāya，意生身），得到如幻三昧，通達究竟，力明自在，救攝饒益一切眾生。猶如大地承載養育眾生。菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）普遍救濟眾生，也是這樣。』
『再次，大慧！諸外道有四種涅槃（nirvāṇa，寂滅）。什麼是四種？指的是：性自性非性涅槃、種種相性非性涅槃、自相自性非性覺涅槃、諸陰自共相相續流注斷涅槃。這叫做諸外道的四種涅槃。不是我所說的法。大慧！我所說的是，妄想識滅，名為涅槃。』
大慧稟告佛說：『世尊！不建立八識嗎？』
佛說：『建立。』
大慧稟告佛說：『如果建立八識，那麼如何離開意識，而不是七識呢？』
佛告訴大慧：『因為那個因和那個攀緣的緣故，七識不生。意識，是因為境界分段計著而生起習氣，長養藏識（ālayavijñāna，阿賴耶識）和意俱。我...』
【English Translation】 English version: 『What is the self-nature aspect of the skandhas (aggregates)?』 『It refers to the five skandhas.』 『What are the five?』 『They are rūpa (form, matter), vedanā (feeling, sensation), saṃjñā (perception, cognition), saṃskāra (volition, mental formations), and vijñāna (consciousness). These four skandhas are not rūpa; they are vedanā, saṃjñā, saṃskāra, and vijñāna. Mahāmati! Rūpa refers to the four great elements (mahābhūta) and derived matter (upādāyarūpa), each having different aspects. Mahāmati! It is not that without rūpa there are four numbers, like space. For example, space transcends the concept of number, is apart from number, yet one falsely imagines and says there is one space. Mahāmati! Likewise, the skandhas transcend the concept of number, are apart from number, apart from self-nature and non-self-nature, apart from the four propositions (tetralemma). The concept of number is the speech of fools; what is said is not the realm of the wise. Mahāmati! The wise see everything as illusory, various forms and images, neither different nor not different, merely designations. Also, like a dream shadow and the body of a person, neither different nor not different. Mahāmati! The direction of wise knowledge is the same as the manifestation of the skandhas' false imagination. This is called the self-nature aspect of the skandhas. You should eliminate it; after eliminating it, proclaim the Dharma of quiescence, cut off the views of all non-Buddhists in all Buddha-lands (buddhakṣetra). Mahāmati! When proclaiming quiescence, the view of Dharma-non-self is purified, and one enters the immovable ground (acalā bhūmi, the eighth bhumi). After entering the immovable ground, one has freedom in limitless samādhis (meditative absorptions), and obtains the mind-made body (manomayakāya), obtains the illusion-like samādhi, thoroughly understands to the end, has the power of clear understanding, is free, saves and benefits all sentient beings. Just like the earth carries and nurtures sentient beings. The Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, great bodhisattva) universally saves sentient beings, and is also like this.』
『Furthermore, Mahāmati! Non-Buddhists have four kinds of nirvāṇa (liberation, extinction). What are the four? They are: self-nature non-self-nature nirvāṇa, various aspect-nature non-nature nirvāṇa, self-aspect self-nature non-nature awakening nirvāṇa, and the cessation of the continuous flow of the self and common aspects of the skandhas nirvāṇa. These are called the four kinds of nirvāṇa of non-Buddhists. They are not the Dharma I teach. Mahāmati! What I teach is, the extinction of false imagination consciousness is called nirvāṇa.』
Mahāmati said to the Buddha: 『World Honored One! Do you not establish the eight consciousnesses?』
The Buddha said: 『I establish them.』
Mahāmati said to the Buddha: 『If you establish them, then how is it apart from the mind-consciousness, and not the seven consciousnesses?』
The Buddha told Mahāmati: 『Because of that cause and that condition of clinging, the seven consciousnesses do not arise. The mind-consciousness arises from the habitual energy of conceptualizing and clinging to segmented realms, nourishing the storehouse consciousness (ālayavijñāna) and the accompanying mind. I...』
我所計著思惟因緣生。不壞身相藏識，因攀緣自心現境界，計著心聚生，展轉相因。譬如海浪，自心現境界風吹，若生若滅，亦如是。是故意識滅，七識亦滅。」
爾時，世尊欲重宣此義，而說偈言：
「我不涅槃性， 所作及與相， 妄想爾炎識， 此滅我涅槃。 彼因彼攀緣， 意趣等成身， 與因者是心， 為識之所依。 如水大流盡， 波浪則不起， 如是意識滅， 種種識不生。
「複次，大慧！今當說妄想自性分別通相。若妄想自性分別通相善分別，汝及余菩薩摩訶薩，離妄想，到自覺聖，外道通趣善見，覺攝所攝妄想斷。緣起種種相，妄想自性行，不復妄想。大慧！云何妄想自性分別通相？謂：言說妄想、所說事妄想、相妄想、利妄想、自性妄想、因妄想、見妄想、成妄想、生妄想、不生妄想、相續妄想、縛不縛妄想。是名妄想自性分別通相。大慧！云何言說妄想？謂：種種妙音歌詠之聲，美樂計著，是名言說妄想。大慧！云何所說事妄想？謂：有所說事自性，聖智所知。依彼而生言說妄想。是名所說事妄想。大慧！云何相妄想？謂：即彼所說事，如鹿渴想，種種計著而計著。謂：堅、濕、暖、動相，一切性妄想。是名相妄想。大慧！云何利妄想？謂：樂種種金
【現代漢語翻譯】 現代漢語譯本：我所執著的是由思惟因緣而生的。不壞身相藏識（Alaya-vijñāna，阿賴耶識，儲存所有經驗的倉庫識），因為攀緣自心所顯現的境界，執著於心識的聚集而生，輾轉互相為因。譬如海浪，由自心顯現的境界被風吹動，時而生起時而滅去，也是這樣。所以意識（vijñāna，第六識，分別識）滅，第七識（末那識，Manas-vijñāna，持續執著于自我的識）也滅。
這時，世尊想要再次宣說這個道理，就說了偈語：
『我不是涅槃的自性，所作所為以及種種現象，都是虛妄的念想和熾盛的意識，這些滅了，我的涅槃就實現了。 彼因彼攀緣，意趣等成身，與因者是心，為識之所依。 如水大流盡，波浪則不起，如是意識滅，種種識不生。』
『再者，大慧（Mahamati，菩薩名）！現在我將要說妄想的自性分別通相。如果能善於分別妄想的自性分別通相，你和其餘的菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），就能遠離妄想，到達自覺聖智的境界，外道也能通達善見，覺悟攝受和被攝受的妄想斷滅。緣起種種現象，是妄想的自性執行，不再有虛妄的念想。大慧！什麼是妄想的自性分別通相？就是：言說妄想、所說事妄想、相妄想、利妄想、自性妄想、因妄想、見妄想、成妄想、生妄想、不生妄想、相續妄想、縛不縛妄想。這些就叫做妄想的自性分別通相。大慧！什麼是言說妄想？就是：種種美妙的音樂歌詠之聲，對這些美妙的聲音產生執著，這就叫做言說妄想。大慧！什麼是所說事妄想？就是：所說的事物本身具有的自性，是聖智所能瞭解的。依著這些事物而產生言說妄想，這就叫做所說事妄想。大慧！什麼是相妄想？就是：對於所說的事物，就像鹿渴求水一樣，產生種種的執著。比如：對於堅、濕、暖、動這些相狀，以及一切事物的自性產生妄想，這就叫做相妄想。大慧！什麼是利妄想？就是：貪圖種種金
【English Translation】 English version: What I am attached to arises from thinking about causes and conditions. The Alaya-vijñāna (storehouse consciousness, the repository of all experiences), which does not decay in its physical form, arises from clinging to the aggregation of consciousness due to the mind's clinging to the manifested realm of its own mind, mutually causing each other. It is like ocean waves, stirred by the wind in the realm manifested by one's own mind, arising and ceasing, just like that. Therefore, when the vijñāna (discriminating consciousness, the sixth consciousness) ceases, the Manas-vijñāna (the seventh consciousness, the continuously self-clinging consciousness) also ceases.
At that time, the World-Honored One, desiring to reiterate this meaning, spoke in verse:
'I am not the nature of Nirvana, what is done and all phenomena, are all false thoughts and blazing consciousnesses, when these cease, my Nirvana is realized. That cause, that clinging, intentions and the like form the body, the giver of the cause is the mind, the support of consciousness. As the great flow of water ceases, waves will not arise, so when the vijñāna ceases, various consciousnesses do not arise.'
'Furthermore, Mahamati (name of a Bodhisattva)! Now I will speak about the general characteristics of discrimination based on the nature of false imagination. If you can skillfully discriminate the general characteristics of discrimination based on the nature of false imagination, you and the other Bodhisattva-mahāsattvas (great Bodhisattvas) will be able to be free from false imagination, reach the realm of self-realized sacred wisdom, and the heretics will also be able to understand good views, and the false imagination of what is grasped and what grasps will be cut off. The arising of various phenomena is the activity of the nature of false imagination, and there will be no more false imagination. Mahamati! What are the general characteristics of discrimination based on the nature of false imagination? They are: verbalization false imagination, what is spoken of false imagination, characteristic false imagination, benefit false imagination, nature false imagination, cause false imagination, view false imagination, accomplishment false imagination, arising false imagination, non-arising false imagination, continuous false imagination, bondage and non-bondage false imagination. These are called the general characteristics of discrimination based on the nature of false imagination. Mahamati! What is verbalization false imagination? It is: various beautiful musical songs and praises, clinging to these beautiful sounds, this is called verbalization false imagination. Mahamati! What is what is spoken of false imagination? It is: the nature of the things spoken of themselves, which is known by sacred wisdom. Based on these things, verbalization false imagination arises, this is called what is spoken of false imagination. Mahamati! What is characteristic false imagination? It is: for the things spoken of, just like a deer thirsting for water, producing various attachments. For example: having false imagination about the characteristics of solidity, moisture, warmth, and motion, as well as the nature of all things, this is called characteristic false imagination. Mahamati! What is benefit false imagination? It is: being greedy for various gold
銀珍寶。是名利妄想。大慧！云何自性妄想？謂：自性持此如是。不異惡見妄想。是名自性妄想。大慧！云何因妄想？謂：若因若緣，有無分別，因相生。是名因妄想。大慧！云何見妄想？謂：有無一異俱不俱惡見，外道妄想計著妄想。是名見妄想。大慧！云何成妄想？謂：我我所想，成決定論。是名成妄想。
「大慧！云何生妄想？謂：緣有無性生計著。是名生妄想。大慧！云何不生妄想？謂：一切性本無生。無種因緣，生無因身。是名不生妄想。大慧！云何相續妄想？謂：彼俱相續，如金縷。是名相續妄想。大慧！云何縛不縛妄想？謂：縛因緣計著。如士夫方便，若縛若解。是名縛不縛妄想。於此妄想自性分別通相，一切愚夫計著有無。大慧！計著緣起而計著者，種種妄想計著自性。如幻示現種種之身，凡夫妄想，見種種異幻。大慧！幻與種種非異非不異。若異者，幻非種種因；若不異者，幻與種種無差別，而見差別。是故非異非不異。是故，大慧！汝及余菩薩摩訶薩，如幻緣起妄想自性，異不異有無莫計著。」
爾時，世尊欲重宣此義而說偈言：
「心縛于境界， 覺想智隨轉， 無所有及勝， 平等智慧生。 妄想自性有， 于緣起則無， 妄想或攝受， 緣起非妄想。 種
【現代漢語翻譯】 現代漢語譯本 銀和珍寶，這是對名利虛妄的執著。大慧（Mahamati）！什麼是自性妄想？就是執著于『自性』是這樣的，與錯誤的見解妄想沒有區別。這叫做自性妄想。大慧（Mahamati）！什麼是因妄想？就是說，如果因為某種原因或條件，對『有』和『無』進行分別，從而產生『因』的表象。這叫做因妄想。大慧（Mahamati）！什麼是見妄想？就是說，對外道所持有的關於『有』、『無』、『一』、『異』、『俱』、『不俱』等錯誤的見解，以及對外道妄想的執著。這叫做見妄想。大慧（Mahamati）！什麼是成妄想？就是說，執著于『我』和『我所』，形成固定的理論。這叫做成妄想。
『大慧（Mahamati）！什麼是生妄想？就是說，由於執著于『有』和『無』的自性而產生執著。這叫做生妄想。大慧（Mahamati）！什麼是不生妄想？就是說，一切事物的自性本來就沒有產生。沒有種子、原因和條件，卻產生了沒有原因的身體。這叫做不生妄想。大慧（Mahamati）！什麼是相續妄想？就是說，它們相互連續不斷，就像金線一樣。這叫做相續妄想。大慧（Mahamati）！什麼是縛不縛妄想？就是說，執著于束縛的原因和條件。就像一個人的行為，既可能被束縛也可能被解脫。這叫做縛不縛妄想。對於這些妄想的自性和普遍特徵，所有愚昧的人都執著于『有』和『無』。大慧（Mahamati）！執著于緣起而進行計較的人，會以種種妄想執著于自性。就像幻術師變現出種種不同的身體，凡夫由於妄想，看到種種不同的幻象。大慧（Mahamati）！幻象和種種變現既不是相同也不是不同。如果相同，幻象就不是種種變現的原因；如果不同，幻象和種種變現就沒有差別，但我們卻看到了差別。所以，它們既不是相同也不是不同。因此，大慧（Mahamati）！你和其他的菩薩摩訶薩，對於如幻的緣起妄想自性，不要執著于相同、不同、『有』或『無』。』
這時，世尊爲了重新宣說這個道理，用偈語說道：
『心被境界所束縛，覺想和智慧隨之流轉，當認識到一切皆空，超越勝劣的平等智慧就會產生。妄想認為自性是存在的，但在緣起法中，自性是不存在的。妄想有時會攝取事物，但緣起法本身不是妄想。』
【English Translation】 English version Silver and jewels, these are attachments to the delusion of fame and gain. Mahamati! What is self-nature delusion? It means holding onto 'self-nature' as being such, not different from the delusion of wrong views. This is called self-nature delusion. Mahamati! What is cause delusion? It means that if, due to some cause or condition, one discriminates between 'existence' and 'non-existence', thereby generating the appearance of a 'cause'. This is called cause delusion. Mahamati! What is view delusion? It means holding onto the wrong views of outsiders regarding 'existence', 'non-existence', 'one', 'different', 'both', 'neither both', and attachment to the delusions of outsiders. This is called view delusion. Mahamati! What is accomplishment delusion? It means clinging to 'I' and 'mine', forming fixed theories. This is called accomplishment delusion.
'Mahamati! What is birth delusion? It means that attachment arises from clinging to the nature of 'existence' and 'non-existence'. This is called birth delusion. Mahamati! What is non-birth delusion? It means that the self-nature of all things is originally unborn. Without seeds, causes, and conditions, a body without cause is produced. This is called non-birth delusion. Mahamati! What is continuous delusion? It means that they are mutually continuous, like a golden thread. This is called continuous delusion. Mahamati! What is bondage and non-bondage delusion? It means clinging to the causes and conditions of bondage. Like a person's actions, which can be either bound or liberated. This is called bondage and non-bondage delusion. Regarding the self-nature and universal characteristics of these delusions, all ignorant people cling to 'existence' and 'non-existence'. Mahamati! Those who cling to dependent origination and make calculations will cling to self-nature with various delusions. Just as a magician conjures up various different bodies, ordinary people, due to delusion, see various different illusions. Mahamati! Illusions and various manifestations are neither the same nor different. If they were the same, the illusion would not be the cause of the various manifestations; if they were different, there would be no difference between the illusion and the various manifestations, but we see a difference. Therefore, they are neither the same nor different. Therefore, Mahamati! You and other Bodhisattva-Mahasattvas, regarding the self-nature of illusory dependent origination delusion, do not cling to same, different, 'existence', or 'non-existence.''
At that time, the World Honored One, wishing to restate this meaning, spoke in verse:
'The mind is bound by objects, perception and wisdom follow its transformations, when one recognizes that all is empty, equal wisdom surpassing good and bad arises. Delusion thinks self-nature exists, but in dependent origination, self-nature does not exist. Delusion sometimes grasps things, but dependent origination itself is not delusion.'
種支分生， 如幻則不成， 彼相有種種， 妄想則不成。 彼相則是過， 皆從心縛生， 妄想無所知， 于緣起妄想。 此諸妄想性， 即是彼緣起， 妄想有種種， 于緣起妄想。 世諦第一義， 第三無因生， 妄想說世諦， 斷則聖境界。 譬如修行事， 於一種種現， 于彼無種種， 妄想相如是。 譬如種種翳， 妄想眾色現， 翳無色非色， 緣起不覺然。 譬如煉真金， 遠離諸垢穢， 虛空無雲翳， 妄想凈亦然。 無有妄想性， 及有彼緣起， 建立及誹謗， 悉由妄想壞。 妄想若無性， 而有緣起性， 無性而有性， 有性無性生。 依因於妄想， 而得彼緣起， 相名常相隨， 而生諸妄想。 究竟不成就， 則度諸妄想， 然後知清凈， 是名第一義。 妄想有十二， 緣起有六種， 自覺知爾炎， 彼無有差別。 五法為真實， 自性有三種， 修行分別此， 不越于如如。 眾相及緣起， 彼名起妄想， 彼諸妄想相， 從彼緣起生。 覺慧善觀察， 無緣無妄想， 成已無有性， 云何妄想覺？ 彼妄想自性， 建立二自性， 妄想種種現
【現代漢語翻譯】 現代漢語譯本 由種子分化產生，如幻象一般不會真實存在。 那些現象有種種不同，都是虛妄的想像，並非真實。 那些現象都是過失，都從內心的束縛產生。 虛妄的想像沒有真正的認知，只是對因緣生起的妄想。 這些虛妄想像的本性，就是那因緣生起。 虛妄的想像有種種不同，都是對因緣生起的妄想。 世俗諦（Samvriti-satya，相對於勝義諦的世俗認知）和第一義諦（Paramartha-satya，終極真理），第三種是無因而生。 虛妄的想像是世俗諦，斷除虛妄想像就是聖者的境界。 譬如修行之事，在一種之中顯現種種。 在那一種之中並沒有種種，虛妄想像的現象就是這樣。 譬如種種眼翳，虛妄想像出衆多的顏色。 眼翳本身無所謂有色或無色，因緣生起卻不自覺知。 譬如錘鍊真金，遠離各種污垢。 如同虛空沒有云彩遮蔽，虛妄想像的清凈也是這樣。 既沒有虛妄想像的自性，也沒有那因緣生起的自性。 建立和誹謗，都由虛妄想像所破壞。 如果虛妄想像沒有自性，卻有因緣生起的自性。 無自性卻有自性，有自性卻又無自性生起。 依靠虛妄想像，才能得到那因緣生起。 現象和名稱常常相隨，從而產生各種虛妄想像。 究竟上不執著成就，就能度脫各種虛妄想像。 然後才能了知清凈，這就是所謂的第一義諦。 虛妄想像有十二種，因緣生起有六種。 自覺認知到這一點，它們之間沒有差別。 五法（指名、相、分別、正智、如如）是真實的，自性有三種。 修行者如果能分辨這些，就不會超出如如（Tathata，真如實性）。 眾多的現象和因緣生起，那些名稱都引發虛妄想像。 那些虛妄想像的現象，都從那因緣生起。 覺悟的智慧善於觀察，沒有因緣也沒有虛妄想像。 成就之後就沒有自性，又怎麼會有虛妄想像的覺悟？ 那虛妄想像的自性，建立了兩種自性。 虛妄想像顯現種種。
【English Translation】 English version When branches arise from a seed, they are unreal like illusions. Those appearances are various, but they are mere deluded thoughts, not real. Those appearances are faults, all arising from the bonds of the mind. Deluded thoughts have no true knowledge; they are merely deluded thoughts about dependent origination. The nature of these deluded thoughts is precisely that dependent origination. Deluded thoughts are various; they are deluded thoughts about dependent origination. Conventional truth (Samvriti-satya) and ultimate truth (Paramartha-satya), and a third which arises without cause. Deluded thoughts are the conventional truth; the cessation of deluded thoughts is the realm of the saints. For example, in the practice of cultivation, various things appear within one thing. Within that one thing, there are no various things; the appearance of deluded thoughts is like this. For example, like various eye defects, deluded thoughts cause the appearance of many colors. The eye defect itself is neither colored nor colorless, yet dependent origination is not aware of this. For example, like refining true gold, removing all impurities. Like the sky without clouds, the purity of deluded thoughts is also like this. There is neither the nature of deluded thoughts nor the nature of dependent origination. Establishment and defamation are all destroyed by deluded thoughts. If deluded thoughts have no nature, yet have the nature of dependent origination. Having no nature, yet having nature; having nature, yet no nature arises. Relying on deluded thoughts, one obtains that dependent origination. Appearances and names constantly accompany each other, giving rise to various deluded thoughts. Ultimately, not clinging to accomplishment, one transcends all deluded thoughts. Then one knows purity; this is called the ultimate truth. Deluded thoughts are twelvefold; dependent origination is sixfold. When one is self-aware and knows this, there is no difference between them. The five dharmas (name, form, discrimination, right knowledge, suchness) are real; their nature is threefold. If practitioners can distinguish these, they will not go beyond suchness (Tathata). The multitude of appearances and dependent origination, those names give rise to deluded thoughts. Those appearances of deluded thoughts all arise from that dependent origination. Enlightened wisdom observes well: there is no dependent origination and no deluded thoughts. Having been accomplished, there is no self-nature; how can there be the awakening of deluded thoughts? That self-nature of deluded thoughts establishes two self-natures. Deluded thoughts appear in various ways.
， 清凈聖境界。 妄想如畫色， 緣起計妄想， 若異妄想者， 即依外道論。 妄想說所想， 因見和合生， 離二妄想者， 如是則為成。」
大慧菩薩摩訶薩復白佛言：「世尊！唯愿為說自覺聖智相及一乘，若說自覺聖智相及一乘，我及余菩薩善自覺聖智相及一乘，不由於他，通達佛法。」
佛告大慧：「諦聽，諦聽！善思念之，當爲汝說。」
大慧白佛言：「唯然受教。」
佛告大慧：「前聖所知，轉相傳授，妄想無性，菩薩摩訶薩，獨一靜處，自覺觀察，不由於他，離見妄想，上上升進，入如來地，是名自覺聖智相。大慧！云何一乘相？謂：得一乘道覺，我說一乘。云何得一乘道覺？謂：攝所攝妄想，如實處不生妄想，是名一乘覺。大慧！一乘覺者，非餘外道、聲聞、緣覺、梵天王等之所能得，唯除如來。以是故，說名一乘。」
大慧白佛言：「世尊何故說三乘，而不說一乘？」
佛告大慧：「不自般涅槃法故，不說一切聲聞、緣覺一乘。以一切聲聞、緣覺，如來調伏，授寂靜方便，而得解脫，非自己力，是故不說一乘。
「複次，大慧！煩惱障業習氣不斷，故不說一切聲聞、緣覺一乘。不覺法無我，不離分段死，故說三乘。大慧！彼諸
【現代漢語翻譯】 現代漢語譯本： 清凈聖境界。 妄想猶如畫上的色彩，緣起之法被誤認為妄想。 如果與妄想不同，那就是依賴外道的理論。 妄想是說所想之物，因見解的和合而生。 遠離二種妄想的人，這樣就能夠成就。
大慧菩薩摩訶薩（Mahasattva，偉大的菩薩）再次對佛說：『世尊！希望您能為我們講說自覺聖智（self-realized sacred wisdom）的相狀以及一乘（Ekayana，唯一乘）的道理。如果能講說自覺聖智的相狀以及一乘的道理，我和其他的菩薩就能很好地自覺聖智的相狀以及一乘的道理，不依賴於他人，通達佛法。』
佛告訴大慧：『仔細聽，仔細聽！好好地思考，我會為你講說。』
大慧對佛說：『好的，我接受教誨。』
佛告訴大慧：『前代聖者所知，輾轉相傳，妄想沒有自性。菩薩摩訶薩獨自在安靜的地方，自覺地觀察，不依賴於他人，遠離見解上的妄想，不斷向上提升，進入如來的境界，這叫做自覺聖智的相狀。大慧！什麼是一乘的相狀呢？就是獲得一乘道的覺悟，所以我說一乘。怎樣獲得一乘道的覺悟呢？就是攝取所攝取的妄想，在如實之處不生起妄想，這叫做一乘覺。大慧！一乘覺，不是其他外道、聲聞（Sravaka，聽聞佛法者）、緣覺（Pratyekabuddha，獨立覺悟者）、梵天王（Brahma，色界天之主）等所能得到的，只有如來才能得到。因此，才說名為一乘。』
大慧對佛說：『世尊，為什麼您說三乘（Triyana，三種乘），而不說一乘呢？』
佛告訴大慧：『因為他們沒有不自取涅槃（Nirvana，寂滅）的法，所以不說一切聲聞、緣覺是一乘。因為一切聲聞、緣覺，都是如來調伏，授予寂靜的方便法門，才得以解脫，不是依靠自己的力量，所以不說一乘。
『再者，大慧！因為煩惱障（Klesha-avarana，因煩惱而產生的障礙）的業習氣沒有斷除，所以不說一切聲聞、緣覺是一乘。因為不覺悟法無我（Dharma-nairatmya，諸法無自性），不脫離分段生死，所以說三乘。大慧！那些
【English Translation】 English version: Pure is the realm of holy wisdom. Illusions are like painted colors; conditioned arising is mistaken for illusion. If it differs from illusion, it relies on externalist doctrines. Illusion speaks of what is thought; it arises from the union of views. Those who are free from the two illusions, thus it is accomplished.
Mahamati Bodhisattva-Mahasattva (Mahasattva, great being) further said to the Buddha: 'World Honored One! I wish that you would explain the characteristics of self-realized sacred wisdom and the One Vehicle (Ekayana, the One Vehicle). If you explain the characteristics of self-realized sacred wisdom and the One Vehicle, I and other Bodhisattvas will be able to well realize the characteristics of self-realized sacred wisdom and the One Vehicle, without relying on others, and understand the Buddha's teachings.'
The Buddha said to Mahamati: 'Listen carefully, listen carefully! Think well upon it, and I will explain it to you.'
Mahamati said to the Buddha: 'Yes, I receive your teaching.'
The Buddha said to Mahamati: 'What the former sages knew is transmitted from one to another. Illusion has no self-nature. Bodhisattva-Mahasattvas, alone in a quiet place, observe with self-awareness, without relying on others, free from the illusions of views, ascend higher and higher, and enter the stage of the Tathagata (Tathagata, Thus Come One). This is called the characteristic of self-realized sacred wisdom. Mahamati! What is the characteristic of the One Vehicle? It is obtaining the awakening of the One Vehicle path, therefore I speak of the One Vehicle. How does one obtain the awakening of the One Vehicle path? It is to gather in the illusions that are to be gathered in, and not to generate illusions in the place of reality. This is called the One Vehicle awakening. Mahamati! The One Vehicle awakening is not attainable by other externalists, Sravakas (Sravaka, Hearers), Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), Brahma Kings (Brahma, Lord of the Form Realm), etc., but only by the Tathagata. Therefore, it is called the One Vehicle.'
Mahamati said to the Buddha: 'World Honored One, why do you speak of the Three Vehicles (Triyana, Three Vehicles) and not the One Vehicle?'
The Buddha said to Mahamati: 'Because they do not have the Dharma of not taking Nirvana (Nirvana, liberation) for themselves, I do not speak of the One Vehicle for all Sravakas and Pratyekabuddhas. Because all Sravakas and Pratyekabuddhas are tamed by the Tathagata, and given the expedient means of tranquility, they are liberated, not by their own power, therefore I do not speak of the One Vehicle.
'Furthermore, Mahamati! Because the habitual energies of the afflictive obscurations (Klesha-avarana, obscurations of afflictions) are not cut off, I do not speak of the One Vehicle for all Sravakas and Pratyekabuddhas. Because they do not awaken to the Dharma of no-self (Dharma-nairatmya, no-self of phenomena), and do not escape the death of segments, I speak of the Three Vehicles. Mahamati! Those'
一切起煩惱過習氣斷，及覺法無我。彼一切起煩惱過習氣斷，三昧樂味著非性，無漏界覺。覺已，復入出世間上上無漏界，滿足眾具，當得如來不思議自在法身。」
爾時，世尊欲重宣此義而說偈言：
「諸天及梵乘， 聲聞緣覺乘， 諸佛如來乘， 我說此諸乘， 乃至有心轉， 諸乘非究竟。 若彼心滅盡， 無乘及乘者， 無有乘建立， 我說為一乘， 引導眾生故， 分別說諸乘。 解脫有三種， 及與法無我， 煩惱智慧等， 解脫則遠離。 譬如海浮木， 常隨波浪轉， 聲聞愚亦然， 相風所飄蕩。 彼起煩惱滅， 除習煩惱愚， 味著三昧樂， 安住無漏界。 無有究竟趣， 亦復不退還， 得諸三昧身， 乃至劫不覺。 譬如昏醉人， 酒消然後覺， 彼覺法亦然， 得佛無上身。」
楞伽阿跋多羅寶經卷第二 大正藏第 16 冊 No. 0670 楞伽阿跋多羅寶經
楞伽阿跋多羅寶經卷第三
宋天竺三藏求那跋陀羅譯一切佛語心品之三
爾時，世尊告大慧菩薩摩訶薩言：「意生身份別通相，我今當說。諦聽，諦聽！善思念之。」
大慧白佛言：「善哉，世尊！唯然受教。」
【現代漢語翻譯】 現代漢語譯本： 斷除一切生起的煩惱、習氣，並且覺悟到法的無我性。當一切生起的煩惱和習氣都斷除后，即使是沉浸在三昧（Samadhi）的快樂滋味中，也不會執著于其自性，而是覺悟到無漏界（Anasrava-dhatu）。覺悟之後，再次進入出世間的、越來越高的無漏境界，圓滿一切所需，最終將獲得如來（Tathagata）不可思議的自在法身（Dharmakaya）。 這時，世尊（Bhagavan）想要再次宣揚這個道理，便說了以下偈語： 『諸天和梵天所乘坐的梵乘（Brahma-yana），以及聲聞（Sravaka）乘、緣覺（Pratyekabuddha）乘，還有諸佛如來（Tathagata）所乘坐的佛乘，我宣說這些乘，但只要還有心識的運轉，這些乘都不是究竟的。如果心識滅盡，就沒有乘，也沒有乘坐者，沒有乘的建立，我說這是唯一的一乘（Ekayana）。爲了引導眾生，才分別宣說各種乘。解脫有三種，以及法的無我性，煩惱和智慧等等，解脫就是遠離這些。譬如海上的浮木，總是隨著波浪漂轉，聲聞愚者也是這樣，被各種境界的風所飄蕩。他們生起的煩惱雖然滅了，但習氣和煩惱的愚昧還在，沉溺於三昧的快樂，安住在無漏界。他們沒有究竟的去處，也不會退還，得到各種三昧之身，乃至經歷很長時間也不會覺悟。譬如昏醉的人，酒醒后才會覺悟，他們覺悟法也是這樣，最終會得到佛的無上之身。』 《楞伽阿跋多羅寶經》卷第二 《楞伽阿跋多羅寶經》卷第三 宋朝天竺三藏求那跋陀羅（Gunabhadra）翻譯一切佛語心品之三 這時，世尊告訴大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）說：『意生身（Manomayakaya）的分別通相，我現在要說。仔細聽，仔細聽！好好地思考。』 大慧菩薩對佛說：『太好了，世尊！我願意接受教誨。』
【English Translation】 English version: When all arising afflictions and habitual tendencies are severed, and the non-self of dharmas is realized. When all arising afflictions and habitual tendencies are severed, even if one is attached to the taste of Samadhi (concentration) bliss, one will not cling to its inherent nature, but will awaken to the Anasrava-dhatu (uncontaminated realm). Having awakened, one will again enter the supramundane, increasingly higher uncontaminated realms, fulfilling all requirements, and will eventually attain the inconceivable Dharmakaya (Dharma body) of the Tathagata (Thus Come One). At that time, the Bhagavan (World-Honored One), desiring to reiterate this meaning, spoke the following verses: 『The Brahma-yana (Brahma Vehicle) ridden by gods and Brahmas, as well as the Sravaka-yana (Hearer Vehicle), the Pratyekabuddha-yana (Solitary Buddha Vehicle), and the Buddha-yana (Buddha Vehicle) ridden by all Buddhas Tathagatas, I speak of these vehicles, but as long as there is the turning of consciousness, these vehicles are not ultimate. If that consciousness is extinguished, there is no vehicle, nor a rider, no establishment of a vehicle, I say this is the One Vehicle (Ekayana). In order to guide sentient beings, various vehicles are spoken of separately. There are three kinds of liberation, and the non-self of dharmas, afflictions and wisdom, etc., liberation is to be apart from these. For example, a floating log in the sea, constantly turning with the waves, so are the foolish Sravakas, tossed about by the winds of various conditions. Although their arising afflictions are extinguished, the habitual tendencies and the ignorance of afflictions remain, they are attached to the bliss of Samadhi, abiding in the uncontaminated realm. They have no ultimate destination, nor do they regress, obtaining various Samadhi bodies, and will not awaken even after many kalpas (eons). For example, a drunken person, awakens after the alcohol wears off, so it is with their awakening to the Dharma, they will eventually attain the unsurpassed body of the Buddha.』 Lankavatara Sutra, Volume 2 Lankavatara Sutra, Volume 3 Translated by Gunabhadra (virtue protector) of Song Dynasty, Tripitaka Master of India, Chapter 3 on All Buddha Word Mind At that time, the Bhagavan told Mahamati Bodhisattva-Mahasattva (Great Wisdom Bodhisattva-Great Being): 『The distinguishing characteristics of the Manomayakaya (mind-made body), I will now explain. Listen carefully, listen carefully! Think about it well.』 Mahamati Bodhisattva said to the Buddha: 『Excellent, Bhagavan! I am willing to receive your teachings.』
佛告大慧：「有三種意生身。云何為三？所謂：三昧樂正受意生身、覺法自性性意生身、種類俱生無行作意生身。修行者了知初地上增進相，得三種身。大慧！云何三昧樂正受意生身？謂：第三第四第五地，三昧樂正受故，種種自心寂靜，安住心海，起浪識相不生，知自心現境界性非性，是名三昧樂正受意生身。大慧！云何覺法自性性意生身？謂：第八地，觀察覺瞭如幻等法悉無所有，身心轉變，得如幻三昧及餘三昧門，無量相力自在明，如妙華莊嚴，迅疾如意，猶如幻夢水月映象，非造非所造，如造所造，一切色種種支分具足莊嚴，隨入一切佛剎大眾，通達自性法故，是名覺法自性性意生身。大慧！云何種類俱生無行作意生身？所謂：覺一切佛法，緣自得樂相，是名種類俱生無行作意生身。大慧！于彼三種身相觀察覺了，應當修學。」
爾時，世尊欲重宣此義而說偈言：
「非我乘大乘， 非說亦非字， 非諦非解脫， 非無有境界。 然乘摩訶衍， 三摩提自在， 種種意生身， 自在華莊嚴。」
爾時，大慧菩薩摩訶薩白佛言：「世尊！如世尊說，若男子女人行五無間業，不入無擇地獄。世尊！云何男子女人行五無間業，不入無擇地獄？」
佛告大慧：「諦聽，諦聽
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴大慧（Mahamati，菩薩名）說：『有三種意生身。什麼是這三種呢？就是：三昧樂正受意生身、覺法自性性意生身、種類俱生無行作意生身。修行者瞭解初地（初地菩薩）上增進的相狀，就能得到這三種身。大慧，什麼是三昧樂正受意生身呢？就是：第三地、第四地、第五地（菩薩），因為三昧之樂而得正受，種種自心寂靜，安住在心識之海中，不再生起浪濤般的識相，了知自心所現的境界的本性並非真實存在，這叫做三昧樂正受意生身。大慧，什麼是覺法自性性意生身呢？就是：第八地（菩薩），觀察覺悟到如幻等法全部都是空無所有，身心發生轉變，得到如幻三昧以及其他三昧法門，具有無量的相好和力量，自在光明，如同用美妙的鮮花來莊嚴自身，迅疾如意，猶如幻術、夢境、水中的月亮、鏡中的影像，不是被造作的，也不是能造作的，卻又好像是被造作的和能造作的，一切色身種種支分都具足莊嚴，可以隨意進入一切佛剎大眾之中，通達自性之法，這叫做覺法自性性意生身。大慧，什麼是種類俱生無行作意生身呢？就是：覺悟一切佛法，因緣自證而得到快樂的相狀，這叫做種類俱生無行作意生身。大慧，對於這三種身相，要仔細觀察覺悟，應當努力修學。』 當時，世尊想要再次宣說這個道理，就說了偈語： 『不是我乘坐大乘（Mahayana）， 不是說，也不是文字， 不是真諦，也不是解脫， 不是沒有境界。 然而乘坐摩訶衍（Mahayana）， 在三摩提（Samadhi，禪定）中得自在， 種種意生身， 自在如鮮花莊嚴。』 當時，大慧菩薩摩訶薩（Mahasattva，大菩薩）對佛說：『世尊！正如世尊所說，如果男子女人做了五無間業（五種極重的罪業），就不會墮入無擇地獄（Avici Hell，八大地獄中最苦之處）。世尊！為什麼男子女人做了五無間業，反而不墮入無擇地獄呢？』 佛陀告訴大慧：『仔細聽，仔細聽。』
【English Translation】 English version: The Buddha told Mahamati (name of a Bodhisattva): 'There are three kinds of Manomayakaya (mind-made body). What are the three? They are: Samadhilebha-pratisamvedanamanomayakaya (mind-made body attained by the bliss of Samadhi), Dharmasvabhavata-jnanamayamanomayakaya (mind-made body attained by the wisdom of the nature of Dharma), and Jati-sahaja-nirvyuhakramanomayakaya (mind-made body attained by spontaneous and effortless action). The practitioner who understands the progressive stages on the first Bhumi (stage of Bodhisattva) attains these three bodies. Mahamati, what is Samadhilebha-pratisamvedanamanomayakaya? It is when the Bodhisattvas of the third, fourth, and fifth Bhumis, through the bliss of Samadhi, attain various kinds of self-realized tranquility, abide in the ocean of consciousness, and the appearances of wave-like consciousness do not arise. They know that the nature of the objects appearing in their own minds is not real. This is called Samadhilebha-pratisamvedanamanomayakaya. Mahamati, what is Dharmasvabhavata-jnanamayamanomayakaya? It is when the Bodhisattva of the eighth Bhumi observes and realizes that all Dharmas such as illusions are completely empty. Their body and mind transform, and they attain the illusion-like Samadhi and other Samadhi gates, possessing immeasurable marks and powers, self-mastery, and radiant light, adorned like exquisite flowers, swift and as desired, like illusions, dreams, the moon in water, and images in a mirror. It is neither created nor creating, yet it appears as if created and creating. All parts of the body are complete and adorned, and they can freely enter all Buddha-lands and assemblies, understanding the Dharma of self-nature. This is called Dharmasvabhavata-jnanamayamanomayakaya. Mahamati, what is Jati-sahaja-nirvyuhakramanomayakaya? It is when one awakens to all Buddha-Dharmas and attains the bliss of self-realization through dependent origination. This is called Jati-sahaja-nirvyuhakramanomayakaya. Mahamati, one should carefully observe and understand these three kinds of bodies and diligently practice them.' Then, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'It is not that I ride the Mahayana (Great Vehicle), It is not speaking, nor is it words, It is not truth, nor is it liberation, It is not without realms. Yet riding the Mahayana (Great Vehicle), Free in Samadhi (meditative absorption), Various mind-made bodies, Free, adorned with flowers.' At that time, the Bodhisattva-Mahasattva (Great Bodhisattva) Mahamati said to the Buddha: 'World Honored One! As the World Honored One has said, if a man or woman commits the five heinous crimes (five unpardonable sins), they will not enter the Avici Hell (the most painful of the eight great hells). World Honored One! How is it that a man or woman who commits the five heinous crimes does not enter the Avici Hell?' The Buddha told Mahamati: 'Listen carefully, listen carefully.'
！善思念之，當爲汝說。」
大慧白佛言：「善哉，世尊！唯然受教。」
佛告大慧：「云何五無間業？所謂：殺父母及害羅漢、破壞眾僧、噁心出佛身血。大慧！云何眾生母？謂：愛更受生貪喜俱。如緣母立，無明為父，生入處聚落，斷二根本，名害父母。彼諸使不現，如鼠毒發，諸法究竟斷彼，名害羅漢。云何破僧？謂：異相諸陰和合積聚，究竟斷彼，名為破僧。大慧！不覺外自共相，自心現量七識身，以三解脫無漏惡想，究竟斷彼七種識佛，名為噁心出佛身血。若男子女人行此無間者，名五無間事，亦名無間業。
「複次，大慧！有外無間，今當演說。汝及余菩薩摩訶薩，聞是義已，于未來世，不墮愚癡。云何五無間？謂：先所說無間。若行此者，於三解脫，一一不得無間等法。除此法已，余化神力現無間等，謂：聲聞化神力、菩薩化神力、如來化神力，為余作無間罪者，除疑悔過，為勸發故，神力變化，現無間等。無有一向作無間事，不得無間等法。除覺自心現量，離身財妄想，離我我所攝受。或時遇善知識，解脫余趣相續妄想。」
爾時，世尊欲重宣此義而說偈言：
「貪愛名為母， 無明則為父， 覺境識為佛， 諸使為羅漢， 陰集名為僧， 無間次第斷，
【現代漢語翻譯】 『好好地思考，我將為你解說。』
大慧菩薩對佛說：『太好了，世尊！我願意接受教誨。』
佛告訴大慧：『什麼是五無間業（five heinous crimes）？就是：殺父、殺母、殺阿羅漢（arhat，enlightened being）、破壞僧團（sangha，monastic community）、以惡毒之心使佛（Buddha，the awakened one）身出血。大慧！什麼是眾生的母親？就是：愛，與更受生、貪慾、喜悅相伴隨。如同依緣母親而生，以無明（ignorance）為父親，生出入處（sense bases）的聚落，斷絕這二個根本，就叫做殺父母。那些煩惱不再顯現，如同鼠毒發作，諸法（dharmas，phenomena）究竟斷絕那些煩惱，就叫做殺阿羅漢。什麼是破僧？就是：不同相狀的諸陰（skandhas，aggregates）和合積聚，究竟斷絕它們，就叫做破僧。大慧！不覺知外境、自境、共境之相，以自心現量的七識身（seven consciousnesses），用三解脫（three liberations）的無漏惡想，究竟斷絕那七種識佛，就叫做以噁心出佛身血。如果男子女人做了這些無間業，就叫做五無間事，也叫做無間業。
『此外，大慧！有外在的無間業，現在我將要演說。你和其餘的菩薩摩訶薩（bodhisattva-mahāsattvas，great enlightened beings），聽了這些道理后，在未來世，就不會墮入愚癡。什麼是五無間業？就是：先前所說的無間業。如果修行這些行為，對於三解脫，一一都無法得到無間等法（immediate retribution）。除了這些法以外，其餘化身神力所現的無間等，例如：聲聞（śrāvaka，hearer）化身神力、菩薩化身神力、如來（tathāgata，one who has thus come）化身神力，爲了讓為他人造作無間罪業的人，消除疑惑、懺悔過錯，爲了勸勉啓發的緣故，以神力變化，顯現無間等。沒有誰會一味地造作無間事，而得不到無間等法。除非覺悟自心現量，遠離身財的妄想，遠離對自我和我所的執著。或者有時遇到善知識（spiritual friend），解脫其餘趣（other realms）相續的妄想。』
這時，世尊想要再次宣說這個道理，而說了偈頌：
『貪愛名為母， 無明則為父， 覺境識為佛， 諸使為羅漢， 陰集名為僧， 無間次第斷，
【English Translation】 'Think well, and I will explain it to you.'
Mahamati (Great Wisdom) said to the Buddha (the awakened one): 'Excellent, World Honored One! I will receive your teaching.'
The Buddha said to Mahamati: 'What are the five heinous crimes (five unpardonable offenses)? They are: killing one's father, killing one's mother, killing an arhat (enlightened being), disrupting the sangha (monastic community), and with malicious intent, causing a Buddha (Buddha, the awakened one) to bleed. Mahamati! What is the mother of all beings? It is: love, accompanied by rebirth, greed, and joy. Just as one is born dependent on a mother, with ignorance as the father, giving rise to the aggregation of sense bases, severing these two roots is called killing one's parents. When those afflictions no longer appear, like the outbreak of rat poison, and all dharmas (phenomena) are ultimately severed, it is called killing an arhat. What is disrupting the sangha? It is: the aggregation and accumulation of various aspects of the skandhas (aggregates), ultimately severing them is called disrupting the sangha. Mahamati! Not being aware of the characteristics of external, internal, and shared realms, using the seven consciousnesses of one's own mind's direct perception, and with the undefiled evil thought of the three liberations (three doors to liberation), ultimately severing those seven kinds of consciousness-Buddhas, is called with malicious intent, causing a Buddha to bleed. If a man or woman commits these heinous crimes, it is called the five heinous deeds, also called the deeds of immediate retribution.
'Furthermore, Mahamati! There are external heinous crimes, which I will now explain. You and the other bodhisattva-mahāsattvas (great enlightened beings), after hearing these principles, will not fall into ignorance in future lives. What are the five heinous crimes? They are: the heinous crimes previously mentioned. If one practices these actions, one will not be able to attain the Dharma of immediate retribution in each of the three liberations. Apart from these dharmas, the immediate retribution manifested by the supernatural powers of transformation, such as: the supernatural powers of transformation of a śrāvaka (hearer), the supernatural powers of transformation of a bodhisattva, the supernatural powers of transformation of a tathāgata (one who has thus come), are for the sake of those who commit heinous crimes for others, to eliminate doubts, repent of their faults, and for the sake of encouragement and inspiration, using supernatural powers to manifest immediate retribution. No one single-mindedly commits heinous deeds and does not receive the Dharma of immediate retribution. Unless one awakens to the direct perception of one's own mind, abandons the delusions of body and wealth, and abandons attachment to self and what belongs to self. Or sometimes encounters a spiritual friend (spiritual mentor), liberating from the continuous delusions of other realms (other destinies).'
At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse:
'Greed and love are called mother, Ignorance is called father, The consciousness of the perceived realm is the Buddha, The afflictions are the arhats, The aggregation of the skandhas is the sangha, Severed in immediate succession,
謂是五無間， 不入無擇獄。」
爾時，大慧菩薩復白佛言：「世尊！唯愿為說佛之知覺。世尊！何等是佛之知覺？」
佛告大慧：「覺人法無我，了知二障，離二種死，斷二煩惱，是名佛之知覺。聲聞、緣覺得此法者，亦名為佛。以是因緣故，我說一乘。」
爾時，世尊欲重宣此義而說偈言：
「善知二無我， 二障煩惱斷， 永離二種死， 是名佛知覺。」
爾時，大慧菩薩白佛言：「世尊！何故世尊于大眾中唱如是言：『我是過去一切佛，及種種受生，我爾時作漫陀轉輪聖王、六牙大象，及鸚鵡鳥、釋提桓因、善眼仙人，如是等百千生經說？』」佛告大慧：「以四等故，如來、應供、等正覺，于大眾中唱如是言：『我爾時作拘留孫、拘那含牟尼、迦葉佛。』云何四等？謂：字等、語等、法等、身等，是名四等。以四種等故，如來、應供、等正覺，于大眾中唱如是言。云何字等？若字稱我為佛，彼字亦稱一切諸佛，彼字自性無有差別，是名字等。云何語等？謂：我六十四種梵音言語相生，彼諸如來、應供、等正覺，亦如是六十四種梵音言語相生，無增無減，無有差別，迦陵頻伽梵音聲性。云何身等？謂：我與諸佛法身及色身相好，無有差別，除為調伏彼彼諸趣差別眾生故，示
【現代漢語翻譯】 現代漢語譯本： 『如果有人這樣說，那他就會墮入五無間地獄（是指持續不斷的痛苦），不會進入沒有痛苦的無擇地獄。』
這時，大慧菩薩再次對佛說：『世尊！請您為我們講說佛的知覺。世尊！什麼是佛的知覺呢？』
佛告訴大慧：『覺悟到人法二無我（人無我是指沒有永恒不變的自我，法無我是指一切事物都是無常變化的），瞭解並超越二障（煩惱障和所知障），脫離兩種死亡（分段生死和變易生死），斷除兩種煩惱（俱生煩惱和分別煩惱），這叫做佛的知覺。聲聞（聽聞佛法而悟道的修行者）、緣覺（通過觀察因緣而悟道的修行者）如果證得了這種境界，也可以稱為佛。因為這個原因，我才說有一乘（唯一的成佛之道）。』
這時，世尊想要再次宣揚這個道理，於是說了偈語：
『善於瞭解人法二無我，斷除二障和煩惱，永遠脫離兩種死亡，這就叫做佛的知覺。』
這時，大慧菩薩對佛說：『世尊！為什麼世尊您在大眾之中宣稱：『我是過去的一切佛，經歷過種種的受生，我那時曾經做過漫陀轉輪聖王（統治世界的理想君王）、六牙大象，以及鸚鵡鳥、釋提桓因（忉利天之主）、善眼仙人，像這樣經過了成百上千次的轉生』，並在經典中這樣記載呢？』 佛告訴大慧：『因為有四種平等，如來（佛的稱號之一）、應供（值得供養的人）、等正覺（完全覺悟的人），才會在大眾之中宣稱：『我那時曾經做過拘留孫佛（過去七佛之一）、拘那含牟尼佛（過去七佛之一）、迦葉佛（過去七佛之一）。』什麼是四種平等呢？就是：字平等、語平等、法平等、身平等，這叫做四種平等。因為這四種平等，如來、應供、等正覺，才會在大眾之中宣稱。什麼是字平等呢？如果用一個字來稱呼我為佛，那麼這個字也可以用來稱呼一切諸佛，這個字的自性並沒有差別，這就是字平等。什麼是語平等呢？就是：我用六十四種梵音語言來表達，其他的如來、應供、等正覺，也同樣用這六十四種梵音語言來表達，沒有增加也沒有減少，沒有任何差別，就像迦陵頻伽鳥（一種美妙的鳥）的梵音聲性一樣。什麼是身平等呢？就是：我與諸佛的法身（佛的真如之身）以及色身（佛的化身）的相好，沒有任何差別，除了爲了調伏不同根器的眾生，才示 現出
【English Translation】 English version: 『To say so is to fall into the Avici hell (a hell of continuous suffering), not entering the Nirvicara hell (a hell without suffering).』
At that time, Mahamati Bodhisattva again said to the Buddha: 『World Honored One! I wish you would explain the Buddha's knowledge. World Honored One! What is the Buddha's knowledge?』
The Buddha told Mahamati: 『Realizing the absence of self in persons and dharmas (the absence of a permanent, unchanging self in both individuals and phenomena), understanding and transcending the two hindrances (the afflictive and cognitive obscurations), escaping the two kinds of death (the death of segments and the death of transformation), and severing the two afflictions (innate and acquired afflictions), this is called the Buddha's knowledge. Those who hear and awaken (Sravakas) and those who awaken through conditions (Pratyekabuddhas) who attain this Dharma can also be called Buddhas. For this reason, I speak of the One Vehicle (the single path to Buddhahood).』
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
『Knowing well the two non-selves, severing the two hindrances and afflictions, forever escaping the two kinds of death, this is called the Buddha's knowledge.』
At that time, Mahamati Bodhisattva said to the Buddha: 『World Honored One! Why does the World Honored One proclaim in the assembly: 『I am all the Buddhas of the past, and have undergone various births. At that time, I was a Mandhata Chakravartin (an ideal world-ruling monarch), a six-tusked elephant, a parrot, Shakra Devanam Indra (the lord of the Trayastrimsa Heaven), and a good-eyed ascetic, and so on, through hundreds of thousands of births,』 as described in the scriptures?』 The Buddha told Mahamati: 『Because of the four equalities, the Tathagata (one of the titles of a Buddha), Arhat (one who is worthy of offerings), Samyak-sambuddha (a fully enlightened one), proclaims in the assembly: 『I was then Krakucchanda Buddha (one of the past seven Buddhas), Kanakamuni Buddha (one of the past seven Buddhas), and Kashyapa Buddha (one of the past seven Buddhas).』 What are the four equalities? They are: equality of letters, equality of language, equality of Dharma, and equality of body. These are called the four equalities. Because of these four equalities, the Tathagata, Arhat, Samyak-sambuddha, proclaims in the assembly. What is the equality of letters? If a letter is used to call me Buddha, that letter can also be used to call all Buddhas. The nature of that letter has no difference. This is the equality of letters. What is the equality of language? That is, I express myself with sixty-four kinds of Brahma-like sounds. Those Tathagatas, Arhats, Samyak-sambuddhas also express themselves with these sixty-four kinds of Brahma-like sounds, without increase or decrease, without any difference, like the Brahma-like sound of the Kalavinka bird (a bird with a beautiful voice). What is the equality of body? That is, there is no difference between my Dharmakaya (the body of truth) and Rupakaya (the body of form) and the marks and characteristics of the Buddhas, except to tame the different beings of various destinies, I show
現種種差別色身，是名身等。云何法等？謂：我及彼佛，得三十七菩提分法。略說佛法無障礙智，是名四等。是故如來、應供、等正覺，于大眾中唱如是言。」
爾時，世尊欲重宣此義而說偈言：
「迦葉拘留孫、 拘那含是我， 以此四種等， 我為佛子說。」
大慧復白佛言：「如世尊所說：『我從某夜得最正覺，乃至某夜入般涅槃，于其中間乃至不說一字，亦不已說、當說，不說是佛說。』」
大慧白佛言：「世尊！如來、應供、等正覺，何因說言：『不說是佛說』？」
佛告大慧：「我因二法故，作如是說。云何二法？謂：緣自得法，及本住法，是名二法。因此二法故，我如是說。云何緣自得法？若彼如來所得，我亦得之，無增無減。緣自得法究竟境界，離言說妄想，離字二趣。云何本住法？謂：古先聖道。如金銀等性，法界常住，若如來出世、若不出世，法界常住。如趣彼成道，譬如士夫行曠野中，見向古城平坦正道，即隨入城，受如意樂。大慧！于意云何，彼士夫作是道及城中種種樂耶？」
答言：「不也。」
佛告大慧：「我及過去一切諸佛法界常住，亦復如是。是故說言：『我從某夜得最正覺，乃至某夜入般涅槃，于其中間，不說一字，亦不已說、當
【現代漢語翻譯】 現代漢語譯本：『現在種種不同的色身，這叫做身等。什麼是法等呢？就是：我和過去的佛，都證得了三十七菩提分法（三十七道品，是通往覺悟的三十七種修行方法）。簡略地說，佛法具有無障礙的智慧，這叫做四等。因此，如來、應供、等正覺（佛的稱號），在大眾之中這樣宣說。』
當時，世尊想要再次宣說這個意義，就說了偈語：
『迦葉佛（過去七佛之一）、拘留孫佛（過去七佛之一）、拘那含牟尼佛（過去七佛之一）就是我，因為這四種平等，我為佛的弟子們宣說。』
大慧菩薩又對佛說：『正如世尊所說：『我從某夜證得最正覺，乃至某夜進入般涅槃（涅槃，佛教術語，指解脫生死輪迴的狀態），在這期間，乃至沒有說過一個字，也沒有已說、當說，不說才是佛說。』』
大慧菩薩問佛說：『世尊！如來、應供、等正覺，因為什麼原因說：『不說才是佛說』呢？』
佛告訴大慧菩薩：『我因為兩種法，才這樣說。哪兩種法呢？就是：緣自得法，和本住法，這叫做兩種法。因為這兩種法，我才這樣說。什麼是緣自得法呢？就是如果過去的如來所證得的，我也證得了，沒有增加也沒有減少。緣自得法的究竟境界，遠離言語的表達和妄想，遠離文字的兩種極端。什麼是本住法呢？就是：古老的先聖之道。就像金銀等的性質一樣，法界是永恒存在的，無論如來出世還是不出世，法界都是永恒存在的。就像遵循它就能成就道，譬如有一個人在曠野中行走，看見通往古城的平坦正道，就沿著這條路進入城中，享受如意的快樂。大慧！你認為怎麼樣，那個人是創造了這條道路以及城中的種種快樂嗎？』
回答說：『不是的。』
佛告訴大慧菩薩：『我和過去一切諸佛的法界是永恒存在的，也是這樣。所以說：『我從某夜證得最正覺，乃至某夜進入般涅槃，在這期間，沒有說過一個字，也沒有已說、當說』。
【English Translation】 English version: 'The various different forms of physical bodies now, these are called 'body-equality'. What is 'dharma-equality'? It means: I and the Buddhas of the past, all attained the Thirty-seven Limbs of Enlightenment (Bodhipaksa-dharmas, the thirty-seven practices leading to enlightenment). Briefly speaking, the Buddha-dharma possesses unobstructed wisdom, this is called the 'Four Equalities'. Therefore, the Tathagata (title of a Buddha), Arhat (one who is worthy), Samyak-sambuddha (perfectly enlightened Buddha), proclaims thus in the assembly.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'Kasyapa Buddha (one of the past seven Buddhas), Krakucchanda Buddha (one of the past seven Buddhas), Kanakamuni Buddha (one of the past seven Buddhas) are me, because of these four equalities, I speak for the Buddha's disciples.'
Mahamati (name of a Bodhisattva) again said to the Buddha: 'As the World Honored One said: 'From the night I attained perfect enlightenment, until the night I entered Parinirvana (Nirvana, Buddhist term, the state of liberation from the cycle of birth and death), in between, I have not spoken a single word, nor have I already spoken, nor will I speak; not speaking is what the Buddha speaks.''
Mahamati asked the Buddha: 'World Honored One! For what reason does the Tathagata, Arhat, Samyak-sambuddha, say: 'Not speaking is what the Buddha speaks'?'
The Buddha told Mahamati: 'I say this because of two dharmas. What are the two dharmas? They are: 'self-realized dharma' and 'inherently abiding dharma', these are called the two dharmas. Because of these two dharmas, I say this. What is 'self-realized dharma'? It means that whatever the Tathagatas of the past attained, I also attained, without increase or decrease. The ultimate state of self-realized dharma is beyond verbal expression and delusion, beyond the two extremes of words. What is 'inherently abiding dharma'? It is the ancient path of the sages. Like the nature of gold and silver, the dharma-realm is eternally abiding, whether the Tathagata appears in the world or not, the dharma-realm is eternally abiding. Just as following it leads to the attainment of the path, for example, a man walking in the wilderness sees a flat and straight road leading to an ancient city, and immediately enters the city along this road, enjoying the pleasures as he wishes. Mahamati! What do you think, did that man create this road and the various pleasures in the city?'
He replied: 'No.'
The Buddha told Mahamati: 'My dharma-realm and the dharma-realm of all the Buddhas of the past are eternally abiding, it is also like this. Therefore, it is said: 'From the night I attained perfect enlightenment, until the night I entered Parinirvana, in between, I have not spoken a single word, nor have I already spoken, nor will I speak.'
說。』」
爾時，世尊欲重宣此義而說偈言：
「我某夜成道， 至某夜涅槃， 於此二中間， 我都無所說。 緣自得法住， 故我作是說， 彼佛及與我， 悉無有差別。」
爾時，大慧菩薩復請世尊：「唯愿為說一切法有無有相，令我及余菩薩摩訶薩離有無有相，疾得阿耨多羅三藐三菩提。」
佛告大慧：「諦聽，諦聽！善思念之，當爲汝說。」
大慧白佛言：「善哉，世尊！唯然受教。」
佛告大慧：「此世間依有二種，謂：依有、無。及墮性非性慾見，不離離相。大慧！云何世間依有？謂：有世間因緣生，非不有。從有生，非無有生。大慧！彼如是說者，是說世間無因。大慧！云何世間依無？謂：受貪恚癡性已，然後妄想計著貪恚癡性非性。大慧！若不取有性者，性相寂靜。故謂諸如來聲聞緣覺，不取貪恚癡性，為有為無。大慧！此中何等為壞者？」
大慧白佛言：「世尊！若彼取貪恚癡性，后不復取。」
佛告大慧：「善哉，善哉！汝如是解。大慧！非但貪恚癡性非性為壞者，于聲聞、緣覺及佛亦是壞者。所以者何？謂內外不可得故，煩惱性異不異故。大慧！貪恚癡若內若外不可得，貪恚癡性無身故、無取故，非佛、聲聞、緣覺是壞者。佛
【現代漢語翻譯】 現代漢語譯本： 『說。』
爾時，世尊（Bhagavan，佛）欲重宣此義而說偈言：
『我某夜成道， 至某夜涅槃， 於此二中間， 我都無所說。 緣自得法住， 故我作是說， 彼佛及與我， 悉無有差別。』
爾時，大慧菩薩（Mahamati Bodhisattva）復請世尊（Bhagavan）：「唯愿為說一切法有無有相，令我及余菩薩摩訶薩（Bodhisattva-Mahasattvas）離有無有相，疾得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。」
佛（Buddha）告大慧（Mahamati）：「諦聽，諦聽！善思念之，當爲汝說。」
大慧（Mahamati）白佛（Buddha）言：「善哉，世尊（Bhagavan）！唯然受教。」
佛（Buddha）告大慧（Mahamati）：「此世間依有二種，謂：依有、無。及墮性非見，不離離相。大慧（Mahamati）！云何世間依有？謂：有世間因緣生，非不有。從有生，非無有生。大慧（Mahamati）！彼如是說者，是說世間無因。大慧（Mahamati）！云何世間依無？謂：受貪恚癡性已，然後妄想計著貪恚癡性非性。大慧（Mahamati）！若不取有性者，性相寂靜。故謂諸如來（Tathagatas）聲聞（Sravakas）緣覺（Pratyekabuddhas），不取貪恚癡性，為有為無。大慧（Mahamati）！此中何等為壞者？」
大慧（Mahamati）白佛（Buddha）言：「世尊（Bhagavan）！若彼取貪恚癡性，后不復取。」
佛（Buddha）告大慧（Mahamati）：「善哉，善哉！汝如是解。大慧（Mahamati）！非但貪恚癡性非性為壞者，于聲聞（Sravakas）、緣覺（Pratyekabuddhas）及佛（Buddha）亦是壞者。所以者何？謂內外不可得故，煩惱性異不異故。大慧（Mahamati）！貪恚癡若內若外不可得，貪恚癡性無身故、無取故，非佛（Buddha）、聲聞（Sravakas）、緣覺（Pratyekabuddhas）是壞者。佛
【English Translation】 English version: 'Speak.'"
At that time, the Bhagavan (World-Honored One, Buddha), wishing to restate this meaning, spoke in verse:
'On a certain night I attained enlightenment, And on a certain night I entered Nirvana; In the interval between these two, I have not uttered a single word. Because I abide in the Dharma obtained through self-realization, Therefore, I speak thus; That Buddha and I, Are entirely without difference.'
At that time, Mahamati Bodhisattva (Great Wisdom Bodhisattva) again requested the Bhagavan (World-Honored One, Buddha): 'May you please explain the characteristics of existence and non-existence of all dharmas, so that I and other Bodhisattva-Mahasattvas (Great Bodhisattvas) may be free from the characteristics of existence and non-existence, and quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'
The Buddha (Enlightened One) said to Mahamati (Great Wisdom): 'Listen attentively, listen attentively! Reflect well upon it, and I will explain it to you.'
Mahamati (Great Wisdom) said to the Buddha (Enlightened One): 'Excellent, Bhagavan (World-Honored One)! I respectfully receive your teaching.'
The Buddha (Enlightened One) said to Mahamati (Great Wisdom): 'This world relies on two things: namely, existence and non-existence, and falling into the view of inherent nature, not being free from the characteristic of separation. Mahamati (Great Wisdom)! How does the world rely on existence? It means that worldly things arise from causes and conditions, they are not non-existent. They arise from existence, not from non-existence. Mahamati (Great Wisdom)! Those who say otherwise are saying that the world is without cause. Mahamati (Great Wisdom)! How does the world rely on non-existence? It means that after receiving the nature of greed, hatred, and delusion, they then falsely imagine and cling to the nature of greed, hatred, and delusion as non-existent. Mahamati (Great Wisdom)! If one does not grasp the nature of existence, then the nature and characteristics are tranquil and still. Therefore, it is said that the Tathagatas (Thus Come Ones), Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas) do not grasp the nature of greed, hatred, and delusion as either existent or non-existent. Mahamati (Great Wisdom)! Among these, who are the destroyers?'
Mahamati (Great Wisdom) said to the Buddha (Enlightened One): 'Bhagavan (World-Honored One)! If they grasp the nature of greed, hatred, and delusion, and then no longer grasp it.'
The Buddha (Enlightened One) said to Mahamati (Great Wisdom): 'Excellent, excellent! You understand it thus. Mahamati (Great Wisdom)! It is not only that the non-nature of greed, hatred, and delusion are the destroyers, but also the Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Buddhas (Enlightened Ones) are the destroyers. Why is that? Because neither inside nor outside can be obtained, and because the nature of afflictions is neither different nor not different. Mahamati (Great Wisdom)! Greed, hatred, and delusion cannot be obtained either internally or externally. Because the nature of greed, hatred, and delusion has no body and no grasping, the Buddhas (Enlightened Ones), Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas) are not the destroyers. Buddha'
、聲聞、緣覺自性解脫故，縛與縛因非性故。大慧！若有縛者，應有縛是縛因故。大慧！如是說壞者，是名無所有相。大慧！因是故，我說寧取人見如須彌山，不起無所有增上慢空見。大慧！無所有增上慢者，是名為壞。墮自共相見悕望，不知自心現量。見外性無常，剎那展轉壞。陰界入相續流注變滅，離文字相妄想。是名壞者。」
爾時，世尊欲重宣此義而說偈言：
「有無是二邊， 乃至心境界， 凈除彼境界， 平等心寂滅。 無取境界性， 滅非無所有， 有事悉如如， 如賢聖境界。 無種而有生， 生已而覆滅， 因緣有非有， 不住我教法。 非外道非佛， 非我亦非余， 因緣所集起， 云何而得無？ 誰集因緣有， 而復說言無， 邪見論生法， 妄想計有無。 若知無所生， 亦復無所滅， 觀此悉空寂， 有無二俱離。」
爾時，大慧菩薩復白佛言：「世尊！唯愿為我及諸菩薩說宗通相。若善分別宗通相者，我及諸菩薩通達是相，通是相已，速成阿耨多羅三藐三菩提，不隨覺想及眾魔外道。」
佛告大慧：「諦聽，諦聽！善思念之，當爲汝說。」
大慧白佛言：「唯然受教。」
佛告大慧：「一切聲聞、緣
【現代漢語翻譯】 現代漢語譯本：聲聞（Śrāvakā，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，通過自身觀察因緣而證悟的修行者）的自性是解脫的，所以束縛和束縛的原因都不是真實的自性。大慧！如果存在束縛，那麼就應該有作為束縛原因的束縛。大慧！像這樣說『壞』，就是所謂的『無所有相』。大慧！因為這個原因，我說寧願接受像須彌山一樣大的人見，也不要生起以『無所有』為基礎的增上慢空見。大慧！以『無所有』為基礎的增上慢，就叫做『壞』。這會墮入自相和共相的見解，併產生希望，不瞭解自心所顯現的真實。他們看到外在的自性是無常的，剎那間轉變壞滅。陰（Skandha，構成個體經驗的五種要素）、界（Dhātu，十八界，構成經驗的要素）、入（Āyatana，十二入，感覺器官和感覺對像）相續流注，變異滅壞，脫離文字相的虛妄分別。這叫做『壞』。」
這時，世尊爲了再次宣說這個道理，說了偈頌：
『有』和『無』是兩種極端，乃至是心的境界， 清凈去除那些境界，平等心就寂滅。 不執取境界的自性，滅不是什麼都沒有， 一切事物都如其本然，如同賢聖的境界。 沒有種子卻有生起，生起之後又覆滅， 因緣和合既是有也是非有，不住於我的教法。 既不是外道也不是佛，不是『我』也不是『余』（其他）， 因緣聚合而生起，怎麼能說是沒有呢？ 是誰聚集因緣使之存在，卻又說它是沒有， 邪見論者生出這些法，虛妄分別計較有和無。 如果知道沒有生起，也就沒有滅去， 觀察這一切都是空寂的，有和無這兩種都遠離。』
這時，大慧菩薩再次對佛說：『世尊！希望您爲了我和諸位菩薩宣說宗通相（Zongtongxiang，通達佛法根本宗旨的境界）。如果能夠善於分別宗通相，我和諸位菩薩就能通達這個境界，通達這個境界之後，就能迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），不隨順覺想以及各種魔和外道。』
佛告訴大慧：『仔細聽，仔細聽！好好地思考，我會為你解說。』
大慧對佛說：『是的，我接受教誨。』
佛告訴大慧：『一切聲聞、緣
【English Translation】 English version: Because the self-nature of Śrāvakās (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own observation of conditions) is liberation, bondage and the cause of bondage are not of the nature of self. Mahamati! If there is bondage, then there should be bondage as the cause of bondage. Mahamati! To speak of 'destruction' in this way is called the 'aspect of non-existence'. Mahamati! Because of this, I say that it is better to accept a human view as large as Mount Sumeru than to give rise to the arrogant view of emptiness based on 'non-existence'. Mahamati! The arrogant view based on 'non-existence' is called 'destruction'. This falls into the views of self-nature and common-nature, and gives rise to hope, not understanding the reality manifested by one's own mind. They see that external nature is impermanent, changing and decaying in an instant. The Skandhas (the five aggregates that constitute individual experience), Dhātus (the eighteen elements that constitute experience), and Āyatanas (the twelve sense bases, sense organs and sense objects) continuously flow, change, and decay, separating from the false discriminations of verbalization. This is called 'destruction'.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'Existence' and 'non-existence' are two extremes, even the realm of the mind, Purify and remove those realms, and the equal mind will be extinguished. Do not grasp the nature of the realm, extinction is not non-existence, All things are as they are, like the realm of the wise and holy. There is birth without a seed, and after birth, there is destruction again, Causation is both existence and non-existence, not abiding in my teachings. Neither non-Buddhist nor Buddha, neither 'I' nor 'other', Arising from the aggregation of causes and conditions, how can it be said to be non-existent? Who gathers the causes and conditions to make it exist, yet says it is non-existent? Those with wrong views give rise to these dharmas, falsely discriminating between existence and non-existence. If one knows that there is no birth, then there is also no extinction, Observing that all this is empty and still, both existence and non-existence are abandoned.'
At that time, Mahamati Bodhisattva again said to the Buddha: 'World Honored One! I hope that you will explain the Zongtongxiang (the state of understanding the fundamental principles of Buddhism) for me and all the Bodhisattvas. If we can skillfully distinguish the Zongtongxiang, I and all the Bodhisattvas will be able to understand this state, and after understanding this state, we will quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), not following conceptual thoughts and various demons and non-Buddhists.'
The Buddha said to Mahamati: 'Listen carefully, listen carefully! Think about it well, and I will explain it to you.'
Mahamati said to the Buddha: 'Yes, I receive your teachings.'
The Buddha said to Mahamati: 'All Śrāvakās and Pratyekas
覺、菩薩，有二種通相，謂：宗通及說通。大慧！宗通者，謂：緣自得勝進相，遠離言說文字妄想，趣無漏界自覺地自相，遠離一切虛妄覺想，降伏一切外道眾魔，緣自覺趣光明暉發。是名宗通相。云何說通相？謂：說九部種種教法，離異不異、有無等相，以巧方便，隨順眾生如應說法，令得度脫。是名說通相。大慧！汝及余菩薩，應當修學。」
爾時，世尊欲重宣此義而說偈言：
「宗及說通相， 緣自與教法， 若見善分別， 不隨諸覺想。 非有真實性， 如愚夫妄想， 云何起欲想， 非性為解脫？ 觀察諸有為， 生滅等相續， 增長於二見， 顛倒無所知。 一是為真諦， 無罪為涅槃， 觀察世妄想， 如幻夢芭蕉。 雖有貪恚癡， 而實無有人， 從愛生諸陰， 有皆如幻夢。」
爾時，大慧菩薩白佛言：「世尊！唯愿為說不實妄想相。不實妄想云何而生？說何等法名不實妄想？於何等法中不實妄想？」
佛告大慧：「善哉，善哉！能問如來如是之義，多所饒益，多所安樂，哀愍世間一切天人。諦聽，諦聽！善思念之，當爲汝說。」
大慧白佛言：「善哉，世尊！唯然受教。」
佛告大慧：「種種義，種種不實妄想計著，
【現代漢語翻譯】 現代漢語譯本：佛陀對大慧（Mahamati）菩薩說：『覺悟者（Buddha）、菩薩（Bodhisattva），有兩種共通的特徵，即宗通和說通。大慧！宗通是指：憑藉自身體驗獲得殊勝的進步，遠離言語文字的虛妄分別，趨向無漏的自覺境界，遠離一切虛妄的覺知和想像，降伏一切外道和眾魔，憑藉自覺而趨向光明煥發。這叫做宗通的特徵。什麼是說通的特徵呢？是指：宣說九部（Navanga）各種不同的教法，遠離異與不異、有與無等對立的相狀，以巧妙的方便，隨順眾生的根器而如理說法，使他們得以解脫。這叫做說通的特徵。大慧！你和其餘的菩薩，應當修學這兩種通達。』 當時，世尊爲了再次宣說這個意義，而說了偈頌： 『宗通和說通的特徵，憑藉自身體驗和教法，如果能善於分辨，就不隨順各種覺知和想像。沒有真實的自性，如同愚夫的虛妄想像，怎麼會生起慾望和想像，非自性又怎麼能解脫？觀察各種有為法（Samskrta），生滅等相連續不斷，增長了二元對立的見解，顛倒迷惑而一無所知。認為一是真諦，無罪就是涅槃（Nirvana），觀察世間的虛妄想像，如同幻象、夢境和芭蕉。雖然有貪婪、嗔恨和愚癡，但實際上並沒有人，從愛慾產生諸陰（Skandha），有為法都如同幻象和夢境。』 當時，大慧菩薩對佛說：『世尊！希望您能為我們解說不真實的妄想的相狀。不真實的妄想是如何產生的？說什麼樣的法叫做不真實的妄想？在什麼樣的法中產生不真實的妄想？』 佛陀告訴大慧：『很好，很好！你能夠詢問如來這樣的意義，能夠給很多人帶來利益，帶來安樂，憐憫世間一切天人和人。仔細聽，仔細聽！好好地思考，我會為你解說。』 大慧對佛說：『好的，世尊！我願意接受教誨。』 佛陀告訴大慧：『種種的意義，種種不真實的妄想執著，'
【English Translation】 English version: The Buddha said to Mahamati (Great Wisdom) Bodhisattva: 'Enlightened ones (Buddhas) and Bodhisattvas (Enlightenment Beings) have two common characteristics: the mastery of principle (宗通, zong tong) and the mastery of exposition (說通, shuo tong). Mahamati, the mastery of principle means: relying on one's own experience to attain superior progress, distancing oneself from the false discriminations of words and letters, approaching the self-aware realm of no-outflow, distancing oneself from all false perceptions and imaginations, subduing all heretics and demons, and relying on self-awareness to approach the radiance of light. This is called the characteristic of the mastery of principle. What is the characteristic of the mastery of exposition? It means: expounding the various teachings of the nine divisions (Navanga), distancing oneself from the aspects of difference and non-difference, existence and non-existence, etc., using skillful means to teach the Dharma appropriately according to the capacities of sentient beings, enabling them to attain liberation. This is called the characteristic of the mastery of exposition. Mahamati, you and the other Bodhisattvas should study these two kinds of mastery.' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'The characteristics of the mastery of principle and the mastery of exposition, rely on self-experience and the teachings. If one can skillfully discern, one will not follow various perceptions and imaginations. There is no real self-nature, like the false imaginations of fools. How can desire and imagination arise? How can non-self-nature be liberation? Observing all conditioned phenomena (Samskrta), the continuous succession of arising and ceasing, etc., increases dualistic views, confused and ignorant of everything. Considering one as the ultimate truth, and freedom from guilt as Nirvana (Nirvana), observing the false imaginations of the world, like illusions, dreams, and banana trees. Although there are greed, hatred, and delusion, in reality, there is no person. From craving arise the aggregates (Skandha), all conditioned phenomena are like illusions and dreams.' At that time, Mahamati Bodhisattva said to the Buddha: 'World Honored One, I hope you can explain to us the characteristics of unreal imaginations. How do unreal imaginations arise? What kind of Dharma is called unreal imagination? In what kind of Dharma do unreal imaginations arise?' The Buddha told Mahamati: 'Excellent, excellent! You are able to ask the Tathagata about such meanings, which can bring benefit and happiness to many, and have compassion for all gods and humans in the world. Listen carefully, listen carefully! Think carefully, and I will explain it to you.' Mahamati said to the Buddha: 'Yes, World Honored One! I am willing to receive your teachings.' The Buddha told Mahamati: 'Various meanings, various unreal clinging to false imaginations,'
妄想生。大慧！攝所攝計著，不知自心現量，及墮有無見，增長外道見。妄想習氣，計著外種種義。心心數妄想，計著我我所生。」
大慧白佛言：「世尊！若種種義，種種不實妄想，計著妄想生。攝所攝計著，不知自心現量，及墮有無見，增長外道見。妄想習氣，計著外種種義。心心數妄想，我我所計著生。世尊！若如是外種種義相，墮有無相，離性非性，離見相。世尊！第一義亦如是，離量限分譬喻因相。世尊！何故一處妄想不實義，種種性計著妄想生，非計著第一義處相妄想生，將無世尊說邪因論邪？說一生一不生。」
佛告大慧：「非妄想一生一不生。所以者何？謂：有無妄想不生故。外現性非性，覺自心現量，妄想不生。大慧！我說余愚夫自心種種妄想相故，事業在前，種種妄想性想計著生。云何愚夫得離我我所計著見？離作所作因緣過，覺自妄想心量，身心轉變，究竟明解一切地，如來自覺境界，離五法自性事見妄想。以是因緣故，我說妄想從種種不實義計著生。知如實義，得解脫息種種妄想。」
爾時，世尊欲重宣此義而說偈言：
「諸因及與緣， 從此生世間， 妄想著四句， 不知我所通。 世間非有生， 亦復非無生， 不從有無生， 亦非非有無。 諸
【現代漢語翻譯】 現代漢語譯本：佛陀說：『大慧（Mahamati）！妄想由此而生。由於執著于能攝受和所攝受的事物，不能認識到自心所顯現的真實境界，並且落入有和無的二元對立的見解中，從而增長了外道的邪見。由於妄想的習氣，執著于外在的種種事物。心中唸唸生起的妄想，都執著於我和我所的觀念。』
大慧（Mahamati）菩薩對佛說：『世尊！如果說種種事物，都是種種不真實的妄想，由於執著妄想而產生。執著于能攝受和所攝受的事物，不能認識到自心所顯現的真實境界，並且落入有和無的二元對立的見解中，從而增長了外道的邪見。由於妄想的習氣，執著于外在的種種事物。心中唸唸生起的妄想，都執著於我和我所的觀念。世尊！如果像這樣外在的種種事物，都落入有和無的對立，既不是自性也不是非自性，遠離了能見和所見的對立。世尊！那麼第一義諦（Paramartha）也應該如此，遠離了度量、界限、部分、比喻和原因等種種相狀。世尊！為什麼一方面說對於不真實的妄想，由於執著種種自性而產生妄想，另一方面卻說對於第一義諦（Paramartha）的實相，卻不因執著而產生妄想呢？難道世尊您所說的是邪因邪論嗎？說的是一生起一不生起嗎？』
佛陀告訴大慧（Mahamati）菩薩說：『並非妄想一生起一不生起。為什麼呢？因為有和無的妄想不會生起。外在顯現的自性和非自性，覺悟到自心所顯現的真實境界，妄想就不會生起。大慧（Mahamati）！我說那些愚夫由於自心生起種種妄想的相狀，所以種種事業顯現在前，由於種種妄想的自性，而產生執著。愚夫如何才能脫離我和我所的執著呢？脫離能作和所作的因緣的過患，覺悟到自己妄想心的量，身心發生轉變，最終明瞭通達一切菩薩的階位，達到如來所覺悟的境界，脫離五法自性事見的妄想。因為這個緣故，我說妄想是從種種不真實的意義的執著而產生的。認識到如實的意義，就能得到解脫，止息種種妄想。』
這時，世尊想要再次宣說這個道理，於是說了以下偈頌：
『諸因以及諸緣，從此生出世間，妄想執著於四句，不知我所通達的真理。 世間並非有生，也並非無生，不是從有無而生，也不是從非有非無而生。 諸法也是如此。』
【English Translation】 English version: The Buddha said: 'Mahamati! Discrimination arises from that. Because of clinging to what is grasped and what grasps, not knowing the self-mind manifestation, and falling into views of being and non-being, increasing the views of external paths. Due to the habit-energy of discrimination, clinging to various external meanings. The discriminations arising in the mind, all cling to the notions of 'I' and 'mine.'
Mahamati said to the Buddha: 'World Honored One! If various things are various unreal discriminations, arising from clinging to discrimination. Clinging to what is grasped and what grasps, not knowing the self-mind manifestation, and falling into views of being and non-being, increasing the views of external paths. Due to the habit-energy of discrimination, clinging to various external meanings. The discriminations arising in the mind, all arise from clinging to 'I' and 'mine.' World Honored One! If such various external things fall into the duality of being and non-being, neither being of self-nature nor non-self-nature, being apart from the duality of seeing and what is seen. World Honored One! The highest truth (Paramartha) should also be like that, being apart from measure, limit, division, analogy, and causal characteristics. World Honored One! Why is it that in one place, discrimination arises from clinging to various natures of unreal meanings, while in the place of the highest truth (Paramartha), discrimination does not arise from clinging? Could it be that the World Honored One is speaking of a false cause and a false theory? Speaking of one arising and one not arising?'
The Buddha told Mahamati: 'It is not that discrimination arises in one way and does not arise in another. Why? Because the discrimination of being and non-being does not arise. The external manifestation of self-nature and non-self-nature, realizing the self-mind manifestation, discrimination does not arise. Mahamati! I say that because ignorant people have various discrimination appearances in their minds, so actions are in front of them, and clinging arises from various discrimination natures. How can ignorant people be free from the views of clinging to 'I' and 'mine'? Being free from the fault of cause and condition of doing and what is done, realizing the measure of one's own discriminating mind, body and mind transform, ultimately understanding all the Bodhisattva stages, reaching the realm realized by the Tathagata, being free from the discrimination of the five dharmas of self-nature and event-views. Because of this reason, I say that discrimination arises from clinging to various unreal meanings. Knowing the true meaning as it is, one attains liberation and ceases various discriminations.'
At that time, the World Honored One, wanting to restate this meaning, spoke the following verses:
'Various causes and conditions, from this the world arises, discrimination clings to the four phrases, not knowing what I have penetrated. The world is not born of being, nor is it born of non-being, it is not born from being and non-being, nor is it born from neither being nor non-being. All dharmas are like this.'
因及與緣， 云何愚妄想， 非有亦非無， 亦復非有無？ 如是觀世間， 心轉得無我， 一切性不生， 以從緣生故。 一切緣所作， 所作非自有， 事不自生事， 有二事過故。 無二事過故， 非有性可得。 觀諸有為法， 離攀緣所緣， 無心之心量， 我說為心量。 量者自性處， 緣性二俱離， 性究竟妙凈， 我說名為量。 施設世諦我， 彼則無實事， 諸陰陰施設， 無事亦復然。 有四種平等， 相及因性生， 第三無我等， 第四修修者， 妄想習氣轉， 有種種心生， 境界于外現， 是世俗心量。 外現而非有， 心見彼種種， 建立於身財， 我說為心量。 離一切諸見， 及離想所想， 無得亦無生， 我說為心量。 非性非非性， 性非性悉離， 謂彼心解脫， 我說為心量。 如如與空際， 涅槃及法界， 種種意生身， 我說為心量。」
爾時，大慧菩薩白佛言：「世尊！如世尊所說，菩薩摩訶薩當善語義。云何為菩薩善語義？云何為語？云何為義？」
佛告大慧：「諦聽，諦聽！善思念之，當爲汝說。」
大慧白佛言：「善哉，世尊！唯然受
【現代漢語翻譯】 現代漢語譯本 因和緣，愚昧的妄想是什麼？ 它既非存在，也非不存在，亦非既存在又不存在？ 如此觀察世間，心念轉變就能證得無我， 一切事物的自性都不產生，因為它們都是由因緣而生。 一切由因緣所造作的事物，都不是自身固有的， 事物不能自己產生事物，因為這樣會產生兩種過失。 因為沒有兩種過失，所以無法獲得事物的自性。 觀察所有有為法，遠離攀緣和所緣， 沒有心念的心量，我稱之為心量。 心量是指自性的處所，遠離因緣和自性， 自性達到究竟的微妙清凈，我稱之為心量。 施設世俗諦的『我』（Atman），它並沒有真實的自體， 諸蘊（Skandhas）的施設也是如此，沒有自體也是一樣。 有四種平等：相平等、因平等、性平等、生平等， 第三是無我平等，第四是修行者與所修行的法平等， 妄想的習氣轉變，就會產生種種心念， 境界在外顯現，這是世俗的心量。 外在顯現並非真實存在，心卻見到種種現象， 並建立在身和財之上，我稱之為心量。 遠離一切諸見，以及遠離能想和所想， 沒有獲得也沒有產生，我稱之為心量。 非自性也非非自性，自性和非自性都遠離， 這就是所謂的心解脫，我稱之為心量。 如如（Tathata）、空際（Akasa）、涅槃（Nirvana）以及法界（Dharmadhatu）， 種種意生身（Manomayakaya），我都稱之為心量。
這時，大慧菩薩（Mahamati Bodhisattva）對佛說：『世尊！正如世尊所說，菩薩摩訶薩（Bodhisattva-Mahasattva）應當善於言語。什麼是菩薩的善於言語？什麼是語？什麼是義？』
佛告訴大慧：『仔細聽，仔細聽！好好思考，我會為你解說。』
大慧對佛說：『太好了，世尊！我願意接受教誨。』
【English Translation】 English version What are cause and condition? How does foolish imagination arise? Is it neither existent nor non-existent, nor both existent and non-existent? By observing the world in this way, the mind transforms and attains egolessness, All natures do not arise, because they arise from conditions. All that is made by conditions is not self-existent, A thing cannot produce itself, because there would be two faults. Because there are no two faults, no self-nature can be found. Observing all conditioned dharmas, free from clinging and the object of clinging, The measure of mind without mind, I call the mind-measure. The measure is the place of self-nature, separate from both condition and self-nature, Self-nature is ultimately subtle and pure, I call it the measure. The 'self' (Atman) is posited in conventional truth, but it has no real substance, The aggregates (Skandhas) are also posited, and they too have no substance. There are four kinds of equality: equality of appearance, equality of cause, equality of nature, and equality of birth, The third is equality of egolessness, and the fourth is the equality of the practitioner and the practice, When the habitual tendencies of imagination transform, various thoughts arise, And phenomena appear externally; this is the measure of the worldly mind. The external appearance is not real, but the mind sees various phenomena, And establishes them on the body and wealth; I call this the mind-measure. Free from all views, and free from thought and what is thought, Without attainment and without arising, I call this the mind-measure. Neither self-nature nor non-self-nature, completely free from self-nature and non-self-nature, This is called the liberation of the mind, I call this the mind-measure. Suchness (Tathata), space (Akasa), Nirvana (Nirvana), and the Dharmadhatu (Dharmadhatu), Various mind-made bodies (Manomayakaya), I call all of these the mind-measure.'
Then, Mahamati Bodhisattva (Mahamati Bodhisattva) said to the Buddha: 'World Honored One! As the World Honored One has said, a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) should be skilled in language. What is the Bodhisattva's skill in language? What is language? What is meaning?'
The Buddha said to Mahamati: 'Listen carefully, listen carefully! Reflect well, and I will explain it to you.'
Mahamati said to the Buddha: 'Excellent, World Honored One! I will receive your teaching.'
教。」
佛告大慧：「云何為語？謂：言字妄想和合，依咽喉唇舌齒龂頰輔，因彼我言說，妄想習氣計著生。是名為語。大慧！云何為義？謂：離一切妄想相、言說相，是名為義。大慧！菩薩摩訶薩于如是義，獨一靜處，聞思修慧，緣自覺了，向涅槃城，習氣身轉變已，自覺境界，觀地地中間勝進義相。是名菩薩摩訶薩善義。
「複次，大慧！善語義菩薩摩訶薩，觀語與義，非異非不異；觀義與語，亦復如是。若語異義者，則不因語辯義，而以語入義，如燈照色。複次，大慧！不生不滅，自性涅槃，三乘一乘，心自性等，如緣言說義計著，墮建立及誹謗見。異建立，異妄想，如幻種種妄想現。譬如種種幻，凡愚眾生作異妄想，非聖賢也。」
爾時，世尊欲重宣此義而說偈言：
「彼言既妄想， 建立於諸法， 以彼建立故， 死墮泥犁中。 陰中無有我， 陰非即是我， 不如彼妄想， 亦復非無我。 一切悉有性， 如凡愚妄想， 若如彼所見， 一切應見諦。 一切法無性， 凈穢悉無有， 不實如彼見， 亦非無所有。
「複次，大慧！智識相，今當說。若善分別智識相者，汝及諸菩薩，則能通達智識之相，疾成阿耨多羅三藐三菩提。大慧！彼智有
【現代漢語翻譯】 現代漢語譯本 佛對大慧（Mahamati）說：『什麼是語呢？就是言語文字的虛妄分別和合而成，依賴於咽喉、嘴唇、舌頭、牙齒、牙齦、面頰的輔助，因為你我的言說，虛妄分別的習氣執著而產生。這叫做語。大慧！什麼是義呢？就是遠離一切虛妄分別之相、言說之相，這叫做義。大慧！菩薩摩訶薩對於這樣的義，獨自在清凈之處，通過聽聞、思考、修習而生智慧，憑藉自我的覺悟而明瞭，趨向涅槃（Nirvana）之城，習氣之身轉變之後，覺察到自身覺悟的境界，觀察各個菩薩地的中間，殊勝增進的意義和相狀。這叫做菩薩摩訶薩善於瞭解義。 『再者，大慧！善於瞭解語和義的菩薩摩訶薩，觀察語和義，不是相異的，也不是不相異的；觀察義和語，也是這樣。如果語和義是相異的，那麼就不應該通過語來辨明義，而是應該通過語進入義，就像燈照亮物體一樣。再者，大慧！不生不滅、自性涅槃、三乘（Triyana）一乘（Ekayana）、心自性等等，如果因為執著于言語文字的意義，就會墮入建立和誹謗的見解中。與建立不同，與虛妄分別不同，就像幻術變現出種種虛妄分別一樣。譬如種種幻術，凡夫愚昧的眾生會產生不同的虛妄分別，但聖賢不會這樣。』 這時，世尊想要再次宣說這個意義，就說了偈頌： 『那些言語都是虛妄分別， 建立在諸法之上， 因為那些建立的緣故， 死後墮入地獄之中。 五蘊（Skandha）之中沒有我（Atman）， 五蘊不是即是我， 不像那些虛妄分別， 也不是沒有我。 一切都說有自性， 就像凡夫愚昧的虛妄分別， 如果像他們所見的那樣， 一切都應該見到真諦。 一切法沒有自性， 清凈和污穢都沒有， 不真實就像他們所見， 也不是什麼都沒有。 『再者，大慧！我現在要說智識之相。如果能夠善於分別智識之相，你和各位菩薩，就能通達智識之相，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。大慧！那個智有……』
【English Translation】 English version The Buddha said to Mahamati: 'What is speech? It is the combination of verbal and literal discriminations, relying on the support of the throat, lips, tongue, teeth, gums, and cheeks, arising from the clinging to habitual tendencies of discrimination due to the speech of you and me. This is called speech. Mahamati! What is meaning? It is being apart from all aspects of discrimination and speech. This is called meaning. Mahamati! Bodhisattva-Mahasattvas, regarding such meaning, in solitude and quiet places, through hearing, thinking, and cultivating wisdom, realize it through their own enlightenment, heading towards the city of Nirvana, after the transformation of the body of habitual tendencies, perceiving the realm of their own enlightenment, observing the meaning and aspects of superior progress in the intermediate stages of the Bodhisattva grounds. This is called a Bodhisattva-Mahasattva being skilled in meaning. 'Furthermore, Mahamati! A Bodhisattva-Mahasattva who is skilled in speech and meaning observes that speech and meaning are neither different nor not different; observing meaning and speech is also the same. If speech and meaning were different, then one should not clarify meaning through speech, but rather enter meaning through speech, just as a lamp illuminates objects. Furthermore, Mahamati! Non-arising and non-ceasing, self-nature Nirvana, the Three Vehicles (Triyana) and the One Vehicle (Ekayana), the self-nature of mind, etc., if one clings to the meaning of verbal expressions, one will fall into views of establishment and defamation. Different from establishment, different from discrimination, just as illusion manifests various discriminations. For example, various illusions cause ordinary, foolish beings to create different discriminations, but not sages.' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'Those words are all discriminations, Established upon all dharmas, Because of those establishments, After death, they fall into hell. Within the five aggregates (Skandha) there is no self (Atman), The five aggregates are not the self, Not like those discriminations, Nor is it without a self. Everything is said to have self-nature, Like the discriminations of ordinary fools, If it were as they see it, Everything should see the truth. All dharmas have no self-nature, Purity and defilement are both absent, Unreal like what they see, Nor is it that nothing exists.' 'Furthermore, Mahamati! Now I will speak of the aspects of wisdom and consciousness. If you can skillfully distinguish the aspects of wisdom and consciousness, you and all the Bodhisattvas will be able to understand the aspects of wisdom and consciousness and quickly attain Anuttara-samyak-sambodhi. Mahamati! That wisdom has...'
三種，謂：世間、出世間、出世間上上智。云何世間智？謂：一切外道凡夫，計著有無。云何出世間智？謂：一切聲聞、緣覺，墮自共相悕望計著。云何出世間上上智？謂：諸佛、菩薩，觀無所有法，見不生不滅，離有無品，入如來地，人法無我，緣自得生。大慧！彼生滅者是識，不生不滅者是智。複次，墮相無相，及墮有無種種相因是識，超有無相是智。複次，長養相是識，非長養相是智。複次，有三種智，謂：知生滅、知自共相、知不生不滅。複次，無礙相，是智。境界種種礙相，是識。複次，三事和合生方便相，是識。無事方便自性相，是智。複次，得相，是識。不得相，是智。自得聖智境界，不出不入，故如水中月。」
爾時，世尊欲重宣此義而說偈言：
「採集業為識， 不採集為智， 觀察一切法， 通達無所有。 逮得自在力， 是則名為慧， 縛境界為心， 覺想生為智。 無所有及勝， 慧則從是生， 心意及與識， 遠離思惟想。 得無思想法， 佛子非聲聞， 寂靜勝進忍， 如來清凈智。 生於善勝義， 所行悉遠離， 我有三種智， 聖開發真實。 于彼想思惟， 悉攝受諸性， 二乘不相應， 智離諸所有。 計著于自性，
【現代漢語翻譯】 現代漢語譯本：有三種智慧，分別是：世間智、出世間智、出世間上上智。什麼是世間智？是指：一切外道凡夫，執著于有和無的觀念。什麼又是出世間智？是指：一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、緣覺（Pratyekabuddha，靠自己領悟佛法而證悟的修行者），他們執著于自身和共同的表相，並對此有所希求。什麼又是出世間上上智？是指：諸佛（Buddha，覺悟者）、菩薩（Bodhisattva，立志成佛的修行者），他們觀察一切法皆是空無所有，了見不生不滅的真理，遠離有和無的對立，進入如來（Tathāgata，佛陀的稱號）的境界，證悟人無我、法無我，因緣和合而生。大慧（Mahāmati，人名）！那生滅變化的是識（Vijñāna，意識），不生不滅的是智（Jñāna，智慧）。進一步說，執著于表相或無表相，以及執著于有或無等種種表相的原因是識，超越有無等表相的是智。進一步說，增長變化的表相是識，不增長變化的表相是智。進一步說，有三種智，分別是：知生滅的智、知自相共相的智、知不生不滅的智。進一步說，沒有阻礙的表相是智，境界中種種阻礙的表相是識。進一步說，三事和合而生起方便之相的是識，沒有造作而自然存在的自性之相是智。進一步說，有所得之相是識，無所得之相是智。自己證得聖智的境界，不入不出，就像水中的月亮一樣。" 這時，世尊（Śākyamuni，釋迦牟尼佛）想要再次宣說這個道理，於是說了偈語： 『採集業為識，不採集為智，觀察一切法，通達無所有。 逮得自在力，是則名為慧，縛境界為心，覺想生為智。 無所有及勝，慧則從是生，心意及與識，遠離思惟想。 得無思想法，佛子非聲聞，寂靜勝進忍，如來清凈智。 生於善勝義，所行悉遠離，我有三種智，聖開發真實。 于彼想思惟，悉攝受諸性，二乘不相應，智離諸所有。 計著于自性，』
【English Translation】 English version: There are three kinds of wisdom, namely: mundane wisdom, supramundane wisdom, and supreme supramundane wisdom. What is mundane wisdom? It refers to: all non-Buddhist ordinary people who are attached to the concepts of existence and non-existence. What is supramundane wisdom? It refers to: all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), who are attached to their own and common characteristics and have desires for them. What is supreme supramundane wisdom? It refers to: all Buddhas (enlightened ones) and Bodhisattvas (those who aspire to become Buddhas), who observe that all dharmas are empty and without substance, see the truth of non-birth and non-death, are free from the opposition of existence and non-existence, enter the realm of the Tathāgata (the title of the Buddha), and realize the non-self of persons and the non-self of dharmas, arising from the combination of conditions. Mahāmati (name of a person)! That which is subject to birth and death is Vijñāna (consciousness), and that which is not subject to birth and death is Jñāna (wisdom). Furthermore, attachment to form or formlessness, and attachment to the causes of various forms such as existence or non-existence, is Vijñāna; transcending forms such as existence and non-existence is Jñāna. Furthermore, the characteristic of growth and change is Vijñāna, and the characteristic of non-growth and non-change is Jñāna. Furthermore, there are three kinds of wisdom, namely: wisdom that knows birth and death, wisdom that knows self-characteristics and common characteristics, and wisdom that knows non-birth and non-death. Furthermore, the characteristic of unobstructedness is Jñāna, and the various characteristics of obstruction in the realm are Vijñāna. Furthermore, the characteristic of expedient means arising from the combination of three things is Vijñāna, and the characteristic of self-nature that exists naturally without contrivance is Jñāna. Furthermore, the characteristic of attainment is Vijñāna, and the characteristic of non-attainment is Jñāna. The realm of self-attained holy wisdom neither goes out nor comes in, like the moon in the water.' At that time, the World Honored One (Śākyamuni, the Buddha) wanted to proclaim this meaning again, so he spoke in verse: 'Collecting karma is Vijñāna, not collecting is Jñāna, observing all dharmas, understanding emptiness. Attaining the power of freedom, this is called wisdom, binding the realm is mind, the arising of awareness is Jñāna. Emptiness and superiority, wisdom arises from this, mind, thought, and consciousness, are far from thinking and imagination. Attaining the dharma of no thought, a Buddha's child is not a Śrāvaka, stillness, superior progress, and patience, are the pure wisdom of the Tathāgata. Born in the excellent supreme meaning, all actions are far away, I have three kinds of wisdom, the holy one reveals the truth. In those thoughts and reflections, all natures are embraced, the two vehicles do not correspond, wisdom is free from all possessions. Attached to self-nature,'
從諸聲聞生， 超度諸心量， 如來智清凈。
「複次，大慧！外道有九種轉變論。外道轉變見生，所謂：形處轉變、相轉變、因轉變、成轉變、見轉變、性轉變、緣分明轉變、所作分明轉變、事轉變。大慧！是名九種轉變見。一切外道，因是起有無生轉變論。云何形處轉變？謂：形處異見。譬如金變作諸器物，則有種種形處顯現，非金性變。一切性變，亦復如是。或有外道作如是妄想，乃至事轉變妄想，彼非如非異，妄想故。如是一切性轉變，當知如乳酪酒果等熟。外道轉變妄想，彼亦無有轉變，若有若無，自心現，外性非性。大慧！如是凡愚眾生，自妄想修習生。大慧！無有法若生若滅，如見幻夢色生。」
爾時，世尊欲重宣此義而說偈言：
「形處時轉變， 四大種諸根， 中陰漸次生， 妄想非明智。 最勝於緣起， 非如彼妄想， 然世間緣起， 如乾闥婆城。」
爾時，大慧菩薩復白佛言：「世尊！唯愿為說一切法相續義、解脫義。若善分別一切法相續不相續相，我及諸菩薩，善解一切相續巧方便，不墮如所說義，計著相續。善於一切諸法相續不相續相，及離言說文字妄想覺，遊行一切諸佛剎土，無量大眾，力自在神通總持之印，種種變化，光明照曜。覺慧
【現代漢語翻譯】 現代漢語譯本： 從諸聲聞生出， 超越度量諸心，如來（Tathagata）的智慧清凈無染。
『再者，大慧（Mahamati）！外道有九種轉變論。外道因轉變見而生，即：形處轉變、相轉變、因轉變、成轉變、見轉變、性轉變、緣分明轉變、所作分明轉變、事轉變。大慧！這稱為九種轉變見。一切外道，因此而生起有無生轉變論。什麼是形處轉變？就是對形處有不同的見解。譬如金變成各種器物，則有種種形處顯現，但金的本性並未改變。一切性變，也是如此。或者有外道作這樣的妄想，乃至事轉變的妄想，他們認為既非如是也非不如是，這是因為妄想的緣故。像這樣的一切性轉變，應當知道就像乳酪、酒、果實等成熟的過程。外道的轉變妄想，實際上並沒有轉變，無論是有還是無，都是自心顯現，外在的性質並非真實的性質。大慧！這些凡夫愚昧眾生，都是因為自己的妄想修習而生。大慧！沒有法是真實生起或滅去的，就像見到幻象或夢中的色相生起一樣。』
當時，世尊爲了再次宣說這個道理，而說了偈語：
『形處和時間轉變，四大種和諸根， 中陰身漸次產生，這些都是妄想而非明智。 最殊勝的是緣起，並非像他們所妄想的那樣， 然而世間的緣起，就像乾闥婆城（Gandharva city）一樣虛幻。』
當時，大慧菩薩（Mahamati Bodhisattva）再次對佛說：『世尊！愿您為我們解說一切法相續的意義和解脫的意義。如果能善於分別一切法相續和不相續的相狀，我和諸位菩薩，就能善於理解一切相續的巧妙方便，不至於像他們所說的那樣，執著于相續。善於理解一切諸法相續和不相續的相狀，以及遠離言說文字的妄想覺，就能在一切諸佛剎土（Buddha-fields），面對無量的大眾，運用力量、自在、神通和總持（Dharani）之印，展現種種變化，光明照耀。覺悟的智慧』
【English Translation】 English version: Born from all the Shravakas (Disciples), Transcending all mental measurements, the Tathagata's (Thus Come One) wisdom is pure.
『Furthermore, Mahamati (Great Wisdom)! The heretics have nine kinds of transformation theories. The heretics' views of transformation arise from: transformation of form and location, transformation of appearance, transformation of cause, transformation of becoming, transformation of view, transformation of nature, transformation of distinct conditions, transformation of distinct actions, and transformation of events. Mahamati! These are called the nine kinds of transformation views. All heretics, because of these, give rise to theories of existence, non-existence, and transformation of arising. What is the transformation of form and location? It is having different views about form and location. For example, when gold is transformed into various utensils, various forms and locations appear, but the nature of gold does not change. All transformations of nature are also like this. Or some heretics have such delusions, even delusions about the transformation of events, they think it is neither like this nor not like this, because of delusion. All such transformations of nature, should be understood like the ripening of milk into cheese, wine, and fruit. The heretics' delusions of transformation, in reality, there is no transformation, whether it is existence or non-existence, it is the manifestation of one's own mind, the external nature is not the true nature. Mahamati! These foolish ordinary beings arise from their own delusional practice. Mahamati! There is no Dharma (teaching, law) that truly arises or ceases, just like seeing the arising of forms in illusions or dreams.』
At that time, the World Honored One (Lord Buddha), wishing to reiterate this meaning, spoke in verse:
『The transformation of form, location, and time, the four great elements and the senses, The intermediate state (Antarabhava) gradually arises, these are all delusions and not wisdom. The most excellent is dependent origination (Pratītyasamutpāda), not like their delusions, However, the dependent origination of the world is like a Gandharva city (mirage).』
At that time, Mahamati Bodhisattva (Great Wisdom Bodhisattva) again said to the Buddha: 『World Honored One! May you explain to us the meaning of the continuity of all Dharmas and the meaning of liberation. If we can skillfully distinguish the characteristics of the continuity and non-continuity of all Dharmas, I and the Bodhisattvas, will be able to skillfully understand the skillful means of all continuity, and will not be attached to continuity as they say. Being skilled in understanding the characteristics of the continuity and non-continuity of all Dharmas, and being free from the delusional awareness of words and letters, we will be able to, in all Buddha-fields (Buddha-ksetra), face countless multitudes, and use the power, freedom, supernatural powers, and Dharani (mantra) seal, to display various transformations, and radiate light. Awakened wisdom』
善入十無盡句，無方便行。猶如日月摩尼四大，於一切地，離自妄想相見，見一切法如幻夢等。入佛地身，於一切眾生界，隨其所應而為說法而引導之，悉令安住一切諸法如幻夢等，離有無品，及生滅妄想，異言說義，其身轉勝。」
佛告大慧：「善哉，善哉！諦聽，諦聽！善思念之，當爲汝說。」
大慧白佛言：「唯然受教。」
佛告大慧：「無量一切諸法，如所說義，計著相續。所謂：相計著相續、緣計著相續、性非性計著相續、生不生妄想計著相續、滅不滅妄想計著相續、乘非乘妄想計著相續、有為無為妄想計著相續、地地自相妄想計著相續、自妄想無間妄想計著相續、有無品外道依妄想計著相續、三乘一乘無間妄想計著相續。複次，大慧！此及余凡愚眾生，自妄想相續。以此相續故，凡愚妄想如蠶作繭，以妄想絲自纏纏他，有無相續相計著。複次，大慧！彼中亦無相續及不相續相。見一切法寂靜，妄想不生故。菩薩摩訶薩，見一切法寂靜。複次，大慧！覺外性非性，自心現相無所有。隨順觀察自心現量，有無一切性無相，見相續寂靜故，於一切法，無相續不相續相。複次，大慧！彼中無有若縛若解。余墮不如實覺知，有縛有解。所以者何？謂於一切法有無有，無眾生可得故。
「復
【現代漢語翻譯】 現代漢語譯本：
善於進入十種無盡的語句，不依靠任何方便法門修行。就像日月、摩尼寶珠和四大元素一樣，在一切地方，遠離自己虛妄的想像和對現象的執著，視一切法如同幻象和夢境。進入佛的境界，在一切眾生界中，根據他們各自的根器和需要而說法引導他們，使他們都能安住於一切諸法如幻如夢的境界，遠離有和無的分別，以及生和滅的虛妄念頭，超越言語所能表達的意義，自身境界不斷提升。
佛告訴大慧（Mahamati）菩薩：『很好，很好！仔細聽，仔細聽！好好思考，好好記住，我將為你解說。』
大慧（Mahamati）菩薩對佛說：『遵從您的教誨。』
佛告訴大慧（Mahamati）菩薩：『無量的一切諸法，正如我所說的意義一樣，人們執著于各種相續不斷的妄想。這些妄想包括：對現象的執著相續、對因緣的執著相續、對自性和非自性的執著相續、對生和不生的虛妄念頭的執著相續、對滅和不滅的虛妄念頭的執著相續、對乘（vehicle，指教法）和非乘的虛妄念頭的執著相續、對有為法和無為法的虛妄念頭的執著相續、對各個菩薩地的自相的虛妄念頭的執著相續、對自己虛妄念頭無間斷的執著相續、對外道所依賴的有和無的觀點的執著相續、對三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）和一乘（One Vehicle，佛乘）無間斷的虛妄念頭的執著相續。』
『此外，大慧（Mahamati）！這些以及其他的凡夫愚昧眾生，都受自己虛妄念頭的相續影響。因為這種相續不斷的妄想，凡夫愚昧就像蠶作繭一樣，用妄想的絲把自己和他人纏繞起來，在有和無的相續中互相執著。』
『此外，大慧（Mahamati）！在這些妄想中，既沒有相續也沒有不相續的現象。因為見到一切法都是寂靜的，所以妄想就不會產生。菩薩摩訶薩（Bodhisattva-Mahasattva），就是這樣見到一切法都是寂靜的。』
『此外，大慧（Mahamati）！覺悟到外在的自性和非自性，都是自己內心的顯現，實際上什麼也沒有。隨順觀察自己內心的顯現，有和無的一切自性都是沒有實相的，見到相續的現象是寂靜的，因此對於一切法，就沒有相續和不相續的分別。』
『此外，大慧（Mahamati）！在這些法中，沒有束縛也沒有解脫。那些沉溺於不如實覺知的人，才會認為有束縛和解脫。為什麼呢？因為對於一切法來說，既沒有有，也沒有無，沒有眾生可以獲得。』
【English Translation】 English version:
Being skilled in entering the ten inexhaustible phrases, practicing without relying on expedient means. Like the sun, moon, mani jewel, and the four great elements, in all places, being apart from one's own deluded thoughts and attachment to phenomena, seeing all dharmas as illusions and dreams. Entering the Buddha-ground body, in all realms of sentient beings, according to their respective needs, speaking the Dharma and guiding them, enabling them all to abide in the understanding that all dharmas are like illusions and dreams, being apart from the categories of existence and non-existence, and the deluded thoughts of arising and ceasing, transcending the meaning that can be expressed by words, one's own state continuously improving.
The Buddha said to Mahamati: 'Excellent, excellent! Listen carefully, listen carefully! Think well and remember it, I will explain it to you.'
Mahamati said to the Buddha: 'I will receive your teaching.'
The Buddha said to Mahamati: 'The immeasurable all dharmas, just as the meaning I have spoken, people are attached to the continuous succession of various deluded thoughts. These deluded thoughts include: attachment to the continuous succession of phenomena, attachment to the continuous succession of conditions, attachment to the continuous succession of self-nature and non-self-nature, attachment to the continuous succession of deluded thoughts of arising and non-arising, attachment to the continuous succession of deluded thoughts of cessation and non-cessation, attachment to the continuous succession of deluded thoughts of vehicle (referring to teachings) and non-vehicle, attachment to the continuous succession of deluded thoughts of conditioned and unconditioned dharmas, attachment to the continuous succession of deluded thoughts of the self-nature of each Bodhisattva ground, attachment to the continuous succession of one's own deluded thoughts without interruption, attachment to the continuous succession of the views of existence and non-existence relied upon by externalists, attachment to the continuous succession of deluded thoughts without interruption of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and the One Vehicle (Buddha Vehicle).'
'Furthermore, Mahamati! These and other foolish ordinary beings are all influenced by the continuous succession of their own deluded thoughts. Because of this continuous succession of deluded thoughts, foolish ordinary beings are like silkworms making cocoons, using the silk of deluded thoughts to entangle themselves and others, clinging to each other in the continuous succession of existence and non-existence.'
'Furthermore, Mahamati! In these deluded thoughts, there is neither continuous succession nor non-continuous succession. Because seeing that all dharmas are tranquil, deluded thoughts will not arise. Bodhisattva-Mahasattvas, see all dharmas as tranquil in this way.'
'Furthermore, Mahamati! Realizing that external self-nature and non-self-nature are all manifestations of one's own mind, and in reality, there is nothing. Following and observing the manifestations of one's own mind, all self-natures of existence and non-existence have no real substance, seeing that the phenomena of continuous succession are tranquil, therefore, for all dharmas, there is no distinction between continuous succession and non-continuous succession.'
'Furthermore, Mahamati! In these dharmas, there is neither bondage nor liberation. Those who are immersed in unreal knowledge will think that there is bondage and liberation. Why? Because for all dharmas, there is neither existence nor non-existence, and no sentient being can be obtained.'
次，大慧！愚夫有三相續，謂：貪恚癡，及愛未來，有喜愛俱。以此相續，故有趣相續，彼相續者續五趣。大慧！相續斷者，無有相續不相續相。複次，大慧！三和合緣，作方便計著，識相續無間生。方便計著，則有相續。三和合緣識斷，見三解脫，一切相續不生。」
爾時，世尊欲重宣此義而說偈言：
「不真實妄想， 是說相續相， 若知彼真實， 相續網則斷。 于諸性無知， 隨言說攝受， 譬如彼蠶蟲， 結網而自纏， 愚夫妄想縛， 相續不觀察。」
大慧復白佛言：「如世尊所說，以彼彼妄想，妄想彼彼性，非有彼自性，但妄想自性耳。」
大慧白佛言：「世尊！若但妄想自性，非性自性相待者，非為世尊如是說煩惱清凈無性過耶？一切法妄想自性，非性故。」
佛告大慧：「如是，如是！如汝所說。大慧！非如愚夫性自性妄想真實。此妄想自性，非有性自性相然。大慧！如聖智有性自性，聖知、聖見、聖慧眼，如是性自性知。」
大慧白佛言：「若使如聖，以聖知、聖見、聖慧眼，非天眼，非肉眼，性自性如是知，非如愚夫妄想。世尊！云何愚夫離是妄想，不覺聖性事故？世尊！彼亦非顛倒，非不顛倒。所以者何？謂：不覺聖事性自性故，不見
【現代漢語翻譯】 現代漢語譯本： 佛陀再次對大慧（Mahamati）菩薩說：『大慧，愚昧的人有三種相續不斷的現象，那就是貪（lobha）、嗔（dvesha）、癡（moha），以及對未來的渴愛，總是伴隨著喜愛。因為這些相續不斷的現象，所以產生了趣向輪迴的相續，這種相續使他們不斷地在五趣（五道輪迴，即地獄、餓鬼、畜生、人、天）中流轉。大慧，當這些相續的現象斷滅時，就沒有所謂相續或不相續的說法了。』 『此外，大慧，當三種條件和合，人們就以方便之計執著於事物，導致意識相續不斷地產生。由於方便之計的執著，就有了相續。當三種和合的條件使意識斷滅時，就能見到三種解脫，一切相續的現象都不會再產生。』 這時，世尊爲了再次宣揚這個道理，說了以下偈語： 『不真實的妄想， 是說相續的現象， 如果知道它的真實， 相續的網就會斷裂。 對於諸法的體性無知， 隨著言語的表達而接受， 就像那蠶蟲一樣， 結網把自己纏繞， 愚昧的人被妄想束縛， 不能觀察相續的真相。』 大慧菩薩再次對佛說：『正如世尊所說，由於種種的妄想，而妄想種種的體性，實際上並沒有那些體性自身的存在，只不過是妄想出來的體性罷了。』 大慧菩薩對佛說：『世尊，如果僅僅是妄想出來的體性，而不是體性自身相互依存的關係，那麼世尊您這樣說，難道不會導致煩惱和清凈都沒有自性的過失嗎？因為一切法都是妄想出來的體性，而不是真實的體性。』 佛陀告訴大慧菩薩：『是的，是的！正如你所說。大慧，愚昧的人所妄想的體性自身並不是真實的。這種妄想出來的體性，並不是真實存在的體性自身相互依存的關係。大慧，就像聖者以聖智、聖見、聖慧眼，如實地知曉體性自身一樣。』 大慧菩薩對佛說：『如果像聖者那樣，以聖智、聖見、聖慧眼，而不是以天眼、肉眼，如實地知曉體性自身，而不是像愚昧的人那樣妄想。世尊，愚昧的人如何才能脫離這種妄想，而不覺悟聖者的體性呢？世尊，他們既不是顛倒，也不是不顛倒。為什麼呢？因為他們不覺悟聖者的體性自身，所以看不見。』
【English Translation】 English version: Again, Mahamati, the ignorant have three continuities, namely, greed (lobha), hatred (dvesha), and delusion (moha), as well as love for the future, accompanied by affection. Because of these continuities, there is a continuity of going to rebirth; those who have such continuities continue in the five realms (gatis). Mahamati, when continuity is cut off, there is neither continuity nor non-continuity. Furthermore, Mahamati, when three conditions are combined, people make expedient calculations and become attached, resulting in the uninterrupted arising of consciousness-continuity. Because of expedient calculations and attachment, there is continuity. When the three combined conditions cause the cessation of consciousness, one sees the three liberations, and all continuity ceases to arise. At that time, the World-Honored One, wishing to reaffirm this meaning, spoke in verse: 『Unreal imagination, is said to be the aspect of continuity, If one knows its reality, the net of continuity is cut off. Being ignorant of the natures of things, they accept what is said in words, Like the silkworm, spinning a web and entangling itself, The ignorant are bound by delusion, and do not observe continuity.』 Mahamati again said to the Buddha: 『As the World-Honored One has said, because of various imaginations, they imagine various natures, but there are no such self-natures; they are merely imagined natures.』 Mahamati said to the Buddha: 『World-Honored One, if it is merely an imagined self-nature, and not a mutually dependent relationship of self-natures, would not the World-Honored One be saying that afflictions and purity have no self-nature? Because all dharmas are imagined self-natures, not real natures.』 The Buddha said to Mahamati: 『So it is, so it is! As you say. Mahamati, the self-nature that the ignorant imagine is not real. This imagined self-nature is not a real mutually dependent relationship of self-natures. Mahamati, like the wise who have self-nature through holy wisdom, holy vision, and the holy eye of wisdom, they know self-nature in this way.』 Mahamati said to the Buddha: 『If it is like the wise, who know self-nature through holy wisdom, holy vision, and the holy eye of wisdom, and not through the heavenly eye or the physical eye, and not like the imaginations of the ignorant. World-Honored One, how can the ignorant be freed from this imagination and not awaken to the holy nature? World-Honored One, they are neither inverted nor not inverted. Why? Because they do not awaken to the self-nature of the holy, they do not see.』
離有無相故。世尊！聖亦不如是見，如是妄想，不以自相境界為境界故。世尊！彼亦性自性相，妄想自性如是現，不說因無因故，謂墮性相見故。異境界，非如彼等，如是無窮過。世尊！不覺性自性相故。世尊！亦非妄想自性，因性自性相。彼云何妄想非妄想，如實知妄想？世尊！妄想異，自性相異。世尊！不相似因，妄想自性想。彼云何各各不妄想，愚夫不如實知，然為眾生離妄想故，說如妄想相不如實有？世尊！何故遮眾生有無見事自性計著，聖智所行境界計著墮有見，說空法非性，而說聖智自性事？」
佛告大慧：「非我說空法非性，亦不墮有見說聖智自性事，然為令眾生離恐怖句故。眾生無始已來計著性自性相，聖智事自性計著相見，說空法。大慧！我不說性自性相。大慧！但我住自得如實空法，離惑亂相見，離自心現性非性見。得三解脫，如實印所印。于性自性，得緣自覺觀察住，離有無事見相。複次，大慧！一切法不生者，菩薩摩訶薩不應立是宗。所以者何？謂宗一切性非性故，及彼因生相故。說一切法不生宗，彼宗則壞。彼宗一切法不生彼宗壞者，以宗有待而生故。又彼宗不生，入一切法故，不壞相不生故。立一切法不生宗者，彼說則壞。大慧！有無不生宗，彼宗入一切性，有無相不可得。大慧
【現代漢語翻譯】 現代漢語譯本 因為遠離了有和無的表象。世尊！聖者也不會像這樣去看待事物，像這樣產生虛妄的念頭，因為他們不以自我的表象境界作為真正的境界。世尊！那些表象具有其自身的本性，虛妄的念頭也以這樣的方式顯現，因為沒有說明原因或無原因，所以說是陷入了對事物本性的執著。不同的境界，不像他們那樣，像這樣有無窮的過失。世尊！因為沒有覺悟到事物本性的表象。世尊！也不是虛妄念頭的本性，因為事物本性表象的原因。那麼，如何才能在虛妄念頭中認識到非虛妄，如實地瞭解虛妄念頭呢？世尊！虛妄念頭是虛妄念頭，事物本性的表象是事物本性的表象。世尊！因為不相似的原因，產生了對虛妄念頭本性的想法。那麼，如何才能各自不產生虛妄念頭，愚昧的人不能如實地瞭解，然而爲了讓眾生遠離虛妄念頭，說虛妄念頭的表象不如實存在呢？世尊！為什麼遮蔽眾生對有和無的表象的執著，對聖智所行境界的執著而墮入有見，說空法不是事物的本性，而說聖智自身的事物本性呢？
佛告訴大慧：『我沒有說空法不是事物的本性，也沒有因為墮入有見而說聖智自身的事物本性，而是爲了讓眾生遠離恐怖的語句。眾生從無始以來就執著於事物本性的表象，執著于聖智的事物本性表象，所以才說空法。大慧！我不說事物本性的表象。大慧！但我安住于自己所證得的如實空法，遠離迷惑混亂的表象，遠離自心顯現的本性和非本性的見解。獲得三種解脫，被如實的印記所印證。對於事物本性，獲得緣起自覺的觀察安住，遠離有和無的表象見解。』 再次，大慧！一切法不生，菩薩摩訶薩不應該立這樣的宗派。為什麼呢？因為所謂的宗派，一切事物的本性和非本性，以及它們因緣生起的表象。如果說一切法不生的宗派，那麼這個宗派就會崩潰。這個宗派，一切法不生，這個宗派崩潰，因為宗派是有待條件而產生的。而且這個宗派不生，進入一切法，因為不壞的表象不生。如果立一切法不生的宗派，那麼這種說法就會崩潰。大慧！有和無不生的宗派，這個宗派進入一切事物的本性，有和無的表象不可得。大慧！
【English Translation】 English version Because it is apart from the appearance of existence and non-existence. World Honored One! Even the sages do not see it in this way, nor do they have such deluded thoughts, because they do not take the realm of their own appearances as the true realm. World Honored One! Those appearances have their own inherent nature, and deluded thoughts also manifest in this way, because it is not stated whether there is a cause or no cause, so it is said to be falling into attachment to the nature of things. Different realms, not like them, like this there are endless faults. World Honored One! Because they have not awakened to the appearance of the inherent nature of things. World Honored One! Nor is it the inherent nature of deluded thoughts, because of the cause of the inherent nature of things. Then, how can one recognize non-delusion in deluded thoughts, and truly understand deluded thoughts? World Honored One! Deluded thoughts are deluded thoughts, and the appearance of the inherent nature of things is the appearance of the inherent nature of things. World Honored One! Because of dissimilar causes, the thought of the inherent nature of deluded thoughts arises. Then, how can each not produce deluded thoughts, the foolish cannot truly understand, yet in order to liberate sentient beings from deluded thoughts, it is said that the appearance of deluded thoughts does not truly exist? World Honored One! Why obscure sentient beings' attachment to the appearance of existence and non-existence, attachment to the realm of the wisdom of the sages and fall into the view of existence, saying that the empty dharma is not the inherent nature of things, but saying the inherent nature of things of the wisdom of the sages themselves?
The Buddha told Mahamati ('Great Wisdom'): 'I did not say that the empty dharma is not the inherent nature of things, nor did I say the inherent nature of things of the wisdom of the sages themselves because of falling into the view of existence, but in order to liberate sentient beings from terrifying statements. Sentient beings from beginningless time have been attached to the appearance of the inherent nature of things, attached to the appearance of the inherent nature of the wisdom of the sages, so they say the empty dharma. Mahamati! I do not say the appearance of the inherent nature of things. Mahamati! But I abide in the true emptiness that I have attained myself, away from the appearances of confusion and delusion, away from the views of the inherent nature and non-inherent nature manifested by my own mind. Attaining the three liberations, sealed by the seal of truth. Regarding the inherent nature of things, attaining the observation and abiding of self-awareness arising from conditions, away from the views of the appearance of existence and non-existence.' Furthermore, Mahamati! If all dharmas are unproduced, Bodhisattva Mahasattvas ('Great beings') should not establish such a doctrine. Why? Because of the so-called doctrine, the inherent nature and non-inherent nature of all things, and the appearances of their arising from conditions. If one says the doctrine of the unproduction of all dharmas, then this doctrine will collapse. This doctrine, all dharmas are unproduced, this doctrine collapses, because the doctrine arises dependent on conditions. Moreover, this doctrine is unproduced, entering all dharmas, because the indestructible appearance is unproduced. If one establishes the doctrine of the unproduction of all dharmas, then this statement will collapse. Mahamati! The doctrine of the unproduction of existence and non-existence, this doctrine enters the inherent nature of all things, the appearance of existence and non-existence is unattainable. Mahamati!
！若使彼宗不生，一切性不生而立宗，如是彼宗壞。以有無性相不生故，不應立宗。五分論多過故，展轉因異相故，及為作故，不應立宗分，謂一切法不生，如是一切法空、如是一切法無自性，不應立宗。大慧！然菩薩摩訶薩，說一切法如幻夢，現不現相故，及見覺過故，當說一切法如幻夢性，除為愚夫離恐怖句故。大慧！愚夫墮有無見，莫令彼恐怖，遠離摩訶衍。」
爾時，世尊欲重宣此義而說偈曰：
「無自性無說， 無事無相續， 彼愚夫妄想， 如死屍惡覺。 一切法不生， 非彼外道宗， 至竟無所生， 性緣所成就。 一切法不生， 慧者不作想， 彼宗因生故， 覺者悉除滅。 譬如翳目視， 妄見垂髮相， 計著性亦然， 愚夫邪妄想。 施設於三有， 無有事自性， 施設事自性， 思惟起妄想。 相事設言教， 意亂極震掉， 佛子能超出， 遠離諸妄想。 非水水相受， 斯從渴愛生， 愚夫如是惑， 聖見則不然。 聖人見清凈， 三脫三昧生， 遠離於生死， 遊行無所畏。 修行無所有， 亦無性非性， 性非性平等， 從是生聖果。 云何性非性？ 云何為平等？ 謂彼心不知， 內外極
【現代漢語翻譯】 現代漢語譯本： 如果你的宗派主張一切法不生，那麼就等於承認一切法的自性不生而建立宗派，這樣你的宗派就自相矛盾了。因為一切法沒有自性，所以不生，因此不應該立宗。五分論（指古印度正理論的五個組成部分：宗、因、喻、合、結）存在很多過失，例如因（hetu）的異相展轉變化，以及爲了論證而論證，所以不應該建立宗派的各個部分。例如，說一切法不生，或者說一切法空，或者說一切法無自性，都不應該作為宗派的立論。 大慧（Mahamati）！然而，菩薩摩訶薩（Bodhisattva-Mahasattva）應該說一切法如幻如夢，因為現象既顯現又不顯現，而且因為見到覺悟的過患，所以應當說一切法具有如幻如夢的性質，除非是爲了讓愚夫遠離恐怖的言句。大慧！不要讓愚夫墮入有見和無見的極端，不要讓他們感到恐怖，要讓他們遠離大乘（Mahayana）。 這時，世尊（Buddha）爲了再次宣說這個道理，說了以下偈頌： 『無自性，不可說，沒有事物，沒有相續，那些愚夫妄加揣測，就像死屍產生惡臭。一切法不生，不是外道的宗派，最終沒有任何東西產生，都是由因緣和合而成。一切法不生，有智慧的人不會執著於此，那些宗派因為執著于因的生起，所以覺悟者會全部消除和滅盡。譬如眼睛有翳病的人，錯誤地看到垂下來的頭髮的幻象，執著于自性也是這樣，愚夫產生邪惡的妄想。在三有（指欲有、色有、無色有）中進行施設，沒有事物具有自性，如果施設事物具有自性，就會因為思惟而產生妄想。對於相和事進行言語教導，心意混亂，極度震動搖擺，佛子能夠超越這些，遠離各種妄想。水不是水相所能接受的，這是因為渴愛的緣故而產生，愚夫就是這樣迷惑，聖人的見解則不是這樣。聖人見到清凈的境界，三脫三昧（指空、無相、無作三種解脫禪定）由此而生，遠離生死輪迴，獲得無所畏懼的境界。修行無所有，也沒有自性或非自性，自性和非自性是平等的，從這裡產生聖果。什麼是自性非自性？什麼是平等？就是說他們的心不知道，內外都...』
【English Translation】 English version: If your school asserts that all dharmas are unborn, then it is equivalent to establishing a doctrine based on the non-origination of all natures, and thus your school is self-contradictory. Because all dharmas have no self-nature and are therefore unborn, you should not establish a doctrine. The five-part argument (referring to the five components of ancient Indian logic: proposition, reason, example, application, and conclusion) has many faults, such as the changing aspects of the reason (hetu), and arguing for the sake of arguing, so you should not establish the parts of a doctrine. For example, saying that all dharmas are unborn, or that all dharmas are empty, or that all dharmas have no self-nature, should not be used as the basis for a doctrine. Mahamati! However, Bodhisattva-Mahasattvas should say that all dharmas are like illusions and dreams, because phenomena both appear and do not appear, and because of seeing the faults of enlightenment, one should say that all dharmas have the nature of illusions and dreams, unless it is to keep foolish people away from terrifying statements. Mahamati! Do not let foolish people fall into the extremes of existence and non-existence, do not let them be terrified, and keep them away from the Mahayana. At that time, the Buddha, wishing to reiterate this meaning, spoke the following verses: 'No self-nature, unspeakable, no things, no continuity, those fools speculate wildly, like a corpse producing a foul odor. All dharmas are unborn, not the doctrine of externalists, ultimately nothing is produced, all are accomplished by conditions. All dharmas are unborn, the wise do not cling to this thought, those schools cling to the arising of causes, so the enlightened will eliminate and extinguish them all. For example, a person with diseased eyes mistakenly sees the illusion of falling hair, clinging to self-nature is also like this, fools generate evil delusions. Making designations in the three realms (the realms of desire, form, and formlessness), no thing has self-nature, if one designates things as having self-nature, delusions will arise from thinking. Giving verbal teachings about appearances and things, the mind is confused and extremely shaken, the Buddha's children can transcend these, and stay away from all delusions. Water is not received by the appearance of water, this arises because of thirst, fools are thus deluded, but the views of the saints are not like this. Saints see a pure realm, the three samadhis of liberation (emptiness, signlessness, and non-action) arise from this, far from the cycle of birth and death, obtaining fearlessness. Practicing non-existence, also without nature or non-nature, nature and non-nature are equal, from this arises the holy fruit. What is nature and non-nature? What is equality? It means that their minds do not know, both internally and externally...'
漂動； 若能壞彼者， 心則平等見。」
爾時，大慧菩薩白佛言：「世尊！如世尊說，如攀緣事智慧不得，是施設量，建立施設。所攝受非性，攝受亦非性。以無攝故，智則不生，唯施設名耳。云何，世尊！為不覺性自相共相，異不異故，智不得耶？為自相共相，種種性自性相隱蔽故，智不得耶？為山巖石壁，地水火風障故，智不得耶？為極遠極近故，智不得耶？為老小盲冥，諸根不具故，智不得耶？世尊！若不覺自共相異不異，智不得者；不應說智，應說無智，以有事不可得故。若複種種自共相性自性相隱蔽故，智不得者；彼亦無智，非是智。世尊！有爾炎故智生，非無性會爾炎，故名為智。若山巖石壁，地水火風，極遠極近，老小盲冥，諸根不具，智不得者；此亦非智，應是無智，以有事不可得故。」
佛告大慧：「不如是，無智應是智，非非智。我不如是隱覆，說攀緣事，智慧不得，是施設量建立。覺自心現量，有無有、外性非性，智而事不得。不得故，智于爾炎不生。順三解脫，智亦不得。非妄想者，無始性非性，虛偽習智，作如是知。是知彼不知。故於外事處所，相性作無性，妄想不斷。自心現量建立，說我我所相，攝受計著。不覺自心現量，于智爾炎而起妄想。妄想故，外性非性，觀
【現代漢語翻譯】 現代漢語譯本： 『如果能夠摧毀那些漂動不定的念頭，內心就能達到平等無別的境界。』
這時，大慧菩薩對佛說：『世尊！正如您所說，如果執著于攀緣外境，就無法獲得真正的智慧，這只是一種人為的設定和衡量，是建立在施設之上的。所攝受的事物並非實有自性，攝受本身也並非實有自性。因為沒有真實的攝受，智慧便無法生起，僅僅是施設的名稱而已。世尊，這是因為不能覺察事物自相和共相的差異與非差異，所以無法獲得智慧嗎？還是因為各種自相和共相的自性和本性相互隱蔽，所以無法獲得智慧呢？還是因為山巖石壁、地水火風等障礙，所以無法獲得智慧呢？還是因為距離太遠或太近，所以無法獲得智慧呢？還是因為年老、年幼、盲人、愚昧，以及各種根器不全，所以無法獲得智慧呢？世尊！如果因為不能覺察事物自相和共相的差異與非差異而無法獲得智慧，那就不應該說是智慧，而應該說是無智，因為有事物卻無法認知。如果是因為各種自相和共相的自性和本性相互隱蔽而無法獲得智慧，那也不是真正的智慧，而是無智。世尊！因為有能照亮事物的光明（爾炎），智慧才能生起，如果事物本身沒有自性，光明（爾炎）也無法照亮，那就不能稱之為智慧。如果是由於山巖石壁、地水火風、距離太遠或太近、年老、年幼、盲人、愚昧，以及各種根器不全等原因而無法獲得智慧，那也不是真正的智慧，而應該是無智，因為有事物卻無法認知。』
佛告訴大慧：『不是這樣的，無智不應該被認為是智慧，也不是非智慧。我並沒有像你所說的那樣隱瞞，說執著于攀緣外境就無法獲得智慧，這只是一種人為的設定和衡量。覺察到自心所顯現的現象，以及有和無、外在事物的自性和非自性，雖然有智慧，但卻無法真正認知事物。因為無法真正認知事物，智慧便無法在光明（爾炎）中生起。順應三種解脫（三解脫門），也無法獲得真正的智慧。那些沒有妄想的人，因為無始以來的習氣和虛妄的認知，才會這樣認為。這種認知實際上是不知。因此，對於外在事物的處所、相狀和自性，仍然執著于無自性的妄想，無法斷除。建立在自心所顯現的現象之上，就會執著於我與我所的觀念，產生攝受和計著。因為不能覺察自心所顯現的現象，就會在智慧的光明（爾炎）中產生妄想。因為有妄想，就會對外在事物的自性和非自性產生錯誤的觀察。』
【English Translation】 English version: 『If one can destroy those drifting thoughts, the mind will attain a state of equality and non-discrimination.』
Then, Mahamati Bodhisattva said to the Buddha: 『World Honored One! As you said, if one clings to the external objects of clinging (攀緣事), one cannot attain true wisdom; it is merely an artificial setting and measurement, established upon constructs (施設量). The things that are grasped are not inherently existent (非性), and grasping itself is also not inherently existent. Because there is no real grasping, wisdom cannot arise; it is merely a constructed name. World Honored One, is it because one cannot perceive the difference and non-difference between the self-characteristics (自相) and common characteristics (共相) of things that wisdom cannot be attained? Or is it because the self-characteristics and common characteristics of various natures (性) and inherent natures (自性相) are mutually obscured that wisdom cannot be attained? Or is it because of obstacles such as mountains, rocks, walls, earth, water, fire, and wind that wisdom cannot be attained? Or is it because of extreme distance or extreme proximity that wisdom cannot be attained? Or is it because of old age, youth, blindness, ignorance, and various incomplete faculties that wisdom cannot be attained? World Honored One! If wisdom cannot be attained because one cannot perceive the difference and non-difference between the self-characteristics and common characteristics of things, then it should not be called wisdom, but rather non-wisdom, because there are things that cannot be cognized. If wisdom cannot be attained because the self-characteristics and common characteristics of various natures and inherent natures are mutually obscured, then that is also not true wisdom, but rather non-wisdom. World Honored One! Because there is a light (爾炎) that illuminates things, wisdom can arise; if things themselves have no inherent nature, the light (爾炎) cannot illuminate them, and it cannot be called wisdom. If wisdom cannot be attained due to reasons such as mountains, rocks, walls, earth, water, fire, wind, extreme distance or extreme proximity, old age, youth, blindness, ignorance, and various incomplete faculties, then that is also not true wisdom, but rather non-wisdom, because there are things that cannot be cognized.』
The Buddha told Mahamati: 『It is not like that; non-wisdom should not be considered wisdom, nor is it non-wisdom. I did not conceal it as you said, saying that clinging to external objects of clinging prevents the attainment of wisdom; it is merely an artificial setting and measurement. When one perceives the phenomena manifested by one's own mind, as well as existence and non-existence, the inherent nature and non-inherent nature of external things, although there is wisdom, one cannot truly cognize things. Because one cannot truly cognize things, wisdom cannot arise in the light (爾炎). Following the three liberations (三解脫門), one also cannot attain true wisdom. Those without delusion think this way because of beginningless habits and false cognitions. This kind of cognition is actually ignorance. Therefore, regarding the places, appearances, and natures of external things, one still clings to the delusion of non-inherent existence, unable to sever it. Established upon the phenomena manifested by one's own mind, one clings to the notions of 'I' and 'mine,' giving rise to grasping and attachment. Because one cannot perceive the phenomena manifested by one's own mind, one generates delusions in the light of wisdom (智爾炎). Because of delusion, one has a mistaken view of the inherent nature and non-inherent nature of external things.』
察不得，依于斷見。」
爾時，世尊欲重宣此義而說偈言：
「有諸攀緣事， 智慧不觀察， 此無智非智， 是妄想者說。 于不異相性， 智慧不觀察， 障礙及遠近， 是名為邪智。 老小諸根冥， 而智慧不生， 而實有爾炎， 是亦說邪智。
「複次，大慧！愚癡凡夫，無始虛偽惡邪妄想之所迴轉，迴轉時，自宗通及說通，不善了知。著自心現外性相故，著方便說，于自宗四句清凈通相，不善分別。」
大慧白佛言：「誠如尊教。唯愿，世尊！為我分別說通及宗通。我及余菩薩摩訶薩，善於二通，來世凡夫聲聞緣覺不得其短。」
佛告大慧：「善哉，善哉！諦聽，諦聽！善思念之，當爲汝說。」
大慧白佛言：「唯然受教。」
佛告大慧：「三世如來，有二種法通，謂：說通及自宗通。說通者，謂：隨眾生心之所應，為說種種眾具契經。是名說通。自宗通者，謂：修行者，離自心現種種妄想。謂：不墮一異、俱不俱品，超度一切心、意、意識。自覺聖境界，離因成見相，一切外道、聲聞、緣覺墮二邊者，所不能知。我說是名自宗通法。大慧！是名自宗通及說通相。汝及余菩薩摩訶薩，應當修學。」
爾時，世尊欲重宣此義而說偈言：
【現代漢語翻譯】 現代漢語譯本：『不能正確觀察，是因為依賴於斷見。』
這時，世尊想要再次宣說這個道理，就說了以下偈語：
『如果被各種攀緣之事所束縛，智慧就無法進行觀察， 這種狀態既不是無知也不是真知，只是妄想者的說法。 對於事物不變異的自性，如果智慧不能正確觀察， 被障礙和遠近的觀念所迷惑，這就是所謂的邪智。 老年和幼年時，各種感官遲鈍昏昧，智慧無法產生， 即使有真實的火焰存在，這也同樣被稱為邪智。』
『此外，大慧（Mahamati）！愚癡的凡夫，被無始以來的虛偽、邪惡、虛妄的念頭所迷惑和左右。在被這些念頭左右時，對於自宗通和說通，不能很好地理解。由於執著于自己內心顯現的外在事物，執著于方便之說，對於自宗四句清凈通相，不能很好地分辨。』
大慧（Mahamati）對佛說：『確實如您所教導的那樣。我希望世尊您能為我分別解說什麼是說通和宗通。我和其他的菩薩摩訶薩（Bodhisattva-Mahasattva），如果能夠精通這兩種通，那麼未來的凡夫、聲聞（Sravaka）、緣覺（Pratyekabuddha）就無法找到我們的缺點。』
佛告訴大慧（Mahamati）：『好啊，好啊！仔細聽，仔細聽！好好思考，我會為你解說。』
大慧（Mahamati）對佛說：『好的，我接受教誨。』
佛告訴大慧（Mahamati）：『三世如來（Tathagata），有兩種法通，分別是說通和自宗通。說通是指：根據眾生的心意和根器，為他們宣說各種不同的經典。這叫做說通。自宗通是指：修行者，遠離自己內心顯現的各種虛妄念頭。也就是不落入一和異、俱和不俱的範疇，超越一切心、意、意識。自覺證悟聖者的境界，遠離因緣和合而成的見解，這是所有外道、聲聞（Sravaka）、緣覺（Pratyekabuddha）這些墮入二邊的人所不能理解的。我所說的就叫做自宗通法。大慧（Mahamati）！這就是自宗通和說通的相貌。你和其他的菩薩摩訶薩（Bodhisattva-Mahasattva），應當修學。』
這時，世尊想要再次宣說這個道理，就說了以下偈語：
【English Translation】 English version: 'Cannot observe properly, because they rely on annihilation views.'
At that time, the World Honored One, wishing to restate this meaning, spoke the following verse:
'If there are things to cling to, Wisdom does not observe, This is neither ignorance nor wisdom, It is said by those who are deluded. Regarding the unchanging nature of things, Wisdom does not observe, Obstructed by notions of near and far, This is called perverse wisdom. In old age and youth, the senses are dim, And wisdom does not arise, Even if there is a real flame, This is also called perverse wisdom.'
'Furthermore, Mahamati (Great Wisdom)! Foolish ordinary people are turned around by beginningless false, evil, and deluded thoughts. When they are turned around, they do not understand well the self-doctrine penetration and the teaching penetration. Because they are attached to the external characteristics appearing from their own minds, they are attached to expedient teachings, and they do not well distinguish the pure characteristics of the four phrases of their own doctrine.'
Mahamati (Great Wisdom) said to the Buddha: 'Truly, as you have taught. I wish, World Honored One, that you would explain to me separately the teaching penetration and the self-doctrine penetration. If I and other Bodhisattva-Mahasattvas (Great Bodhisattvas) are skilled in these two penetrations, then future ordinary people, Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas) will not be able to find fault with us.'
The Buddha said to Mahamati (Great Wisdom): 'Good, good! Listen carefully, listen carefully! Think well about it, and I will explain it to you.'
Mahamati (Great Wisdom) said to the Buddha: 'Yes, I receive your teaching.'
The Buddha said to Mahamati (Great Wisdom): 'The Tathagatas (Thus Come Ones) of the three times have two kinds of Dharma penetration, namely, teaching penetration and self-doctrine penetration. Teaching penetration means: according to what is appropriate to the minds of sentient beings, to teach various sutras with different meanings. This is called teaching penetration. Self-doctrine penetration means: practitioners, being apart from the various deluded thoughts appearing from their own minds, that is, not falling into the categories of one and different, both and neither, transcending all mind, thought, and consciousness, realizing the sacred realm of self-awareness, being apart from views of cause and condition. This is what all heretics, Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas) who fall into the two extremes cannot know. I call this the Dharma of self-doctrine penetration. Mahamati (Great Wisdom)! These are the characteristics of self-doctrine penetration and teaching penetration. You and other Bodhisattva-Mahasattvas (Great Bodhisattvas) should study them.'
At that time, the World Honored One, wishing to restate this meaning, spoke the following verse:
「謂我二種通， 宗通及言說， 說者授童蒙， 宗為修行者。」
爾時，大慧菩薩白佛言：「世尊！如世尊一時說言：『世間諸論種種辯說，慎勿習近。若習近者，攝受貪慾，不攝受法。』世尊何故作如是說？」
佛告大慧：「世間言論，種種句味，因緣譬喻，采習莊嚴，誘引誑惑愚癡凡夫。不入真實自通，不覺一切法，妄想顛倒，墮於二邊。凡愚癡惑而自破壞，諸趣相續不得解脫，不能覺知自心現量，不離外性自性，妄想計著。是故世間言論種種辯說，不脫生老病死憂悲苦惱，誑惑迷亂。大慧！釋提桓因，廣解眾論，自造聲論。彼世論者有一弟子，持龍形像，詣釋天宮，建立論宗，要壞帝釋千輻之輪。隨我不如，斷一一頭，以謝所屈。作是要已，即以釋法，摧伏帝釋。釋墮負處，即壞其輪，還來人間。如是，大慧！世間言論，因譬莊嚴，乃至畜生，亦能以種種句味，惑彼諸天及阿修羅著生滅見，而況於人。是故，大慧！世間言論，應當遠離，以能招致苦生因故，慎勿習近。大慧！世論者，惟說身覺境界而已。大慧！彼世論者，乃有百千，但於後時後五十年，當破壞結集。惡覺因見盛故，惡弟子受。如是，大慧！世論破壞結集，種種句味，因譬莊嚴，說外道事，著自因緣，無有自通。大慧！
【現代漢語翻譯】 現代漢語譯本： 『所謂我的兩種通達，一是宗通（指通過實證獲得的通達），一是言說通（指通過語言表達獲得的通達）。 言說通是用來教導初學者（童蒙）的，宗通是為修行者準備的。』
這時，大慧菩薩對佛說：『世尊！正如世尊您曾經說過：『世間的各種論述和辯論，千萬不要學習和接近。如果學習和接近它們，就會被貪慾所束縛，而不能接受佛法。』世尊您為什麼這樣說呢？』
佛告訴大慧：『世間的言論，有各種各樣的語句和辭藻，用因緣和譬喻來修飾和莊嚴，用來誘導和迷惑愚癡的凡夫俗子。他們不能進入真實的自我通達，不能覺悟一切法的實相，只是妄想顛倒，墮入二邊（常見和斷見）。凡夫愚昧迷惑，自己破壞自己，在各個輪迴中相續不斷，不能得到解脫，不能覺知自心所顯現的境界，不能脫離外在的自性和自性，只是妄想執著。所以，世間的言論和各種辯論，不能脫離生老病死憂悲苦惱，只是迷惑和擾亂人心。大慧！釋提桓因（Śakro devānām indra，帝釋天），廣泛地理解各種論述，甚至自己創造了聲論（關於聲音的理論）。那些世間的論者有一個弟子，拿著龍的形象，來到帝釋天宮，建立論宗，想要摧毀帝釋天的千輻之輪（象徵帝釋天的權威）。他們宣稱：『順從我的人可以免受懲罰，不順從我的人，就要砍掉他們的頭，以謝罪。』說完這些話后，他們就用世間的理論，摧伏了帝釋天。帝釋天處於失敗的境地，他的千輻之輪就被摧毀了，然後他們又回到人間。像這樣，大慧！世間的言論，用譬喻和莊嚴的辭藻，甚至連畜生，也能用各種各樣的語句和辭藻，迷惑那些天人和阿修羅，使他們執著于生滅的見解，更何況是人呢。所以，大慧！世間的言論，應當遠離，因為它能招致痛苦產生的因，千萬不要學習和接近。大慧！世間的論者，只是說關於身體感覺的境界而已。大慧！那些世間的論者，有成百上千，但到了後世的后五十年（末法時期），他們的結集將會被破壞。因為邪惡的知見盛行，邪惡的弟子接受了他們的理論。像這樣，大慧！世間的論述破壞了結集，用各種各樣的語句和辭藻，用因緣和譬喻來莊嚴，說的是外道的事情，執著于自己的因緣，沒有自我通達。大慧！』
【English Translation】 English version: 『What I call the two kinds of thorough understanding are: the thorough understanding of the principle (宗通, zōng tōng, understanding through realization) and the thorough understanding of speech (言說通, yán shuō tōng, understanding through verbal expression). The one who speaks teaches the beginners (童蒙, tóng méng, the uninitiated), while the principle is for the practitioners.』
At that time, Mahamati Bodhisattva said to the Buddha: 『World Honored One! As the World Honored One once said: 『The various discussions and debates of the world, do not learn or approach them. If you learn and approach them, you will be bound by greed and will not receive the Dharma.』 Why did the World Honored One say this?』
The Buddha told Mahamati: 『The speech of the world, with its various phrases and flavors, uses causes and conditions, metaphors and embellishments to adorn itself, enticing and deceiving foolish ordinary people. They cannot enter into true self-understanding, cannot awaken to the reality of all dharmas, but are merely deluded and inverted, falling into the two extremes (of eternalism and nihilism). Ordinary people are foolish and deluded, destroying themselves, continuing in various realms of existence without liberation, unable to perceive the manifestation of their own minds, unable to separate from external nature and self-nature, merely clinging to delusional thoughts. Therefore, the speech and various debates of the world cannot escape birth, old age, sickness, death, sorrow, grief, suffering, and distress, but only deceive and confuse people. Mahamati! Śakro devānām indra (釋提桓因, Shì tí huán yīn, the lord of the gods, Indra), widely understands various discussions and even creates his own sound theories (聲論, shēng lùn, theories about sound). One of the disciples of those worldly debaters, holding the image of a dragon, went to Indra's palace, established a doctrine, and wanted to destroy Indra's thousand-spoked wheel (千輻之輪, qiān fú zhī lún, symbolizing Indra's authority). They proclaimed: 『Those who obey me will be spared punishment, and those who disobey me will have their heads cut off as an apology for their offense.』 After saying these words, they used worldly theories to subdue Indra. Indra was defeated, his thousand-spoked wheel was destroyed, and then they returned to the human world. Like this, Mahamati! The speech of the world, with its metaphors and embellishments, even animals can use various phrases and flavors to deceive those gods and asuras, causing them to cling to the views of arising and ceasing, let alone humans. Therefore, Mahamati! The speech of the world should be avoided, because it can bring about the cause of suffering, so do not learn or approach it. Mahamati! The worldly debaters only speak about the realm of bodily sensations. Mahamati! There are hundreds of thousands of those worldly debaters, but in the last fifty years of the future (the degenerate age), their collections will be destroyed. Because evil views are prevalent, evil disciples accept their theories. Like this, Mahamati! The worldly discourses destroy the collections, using various phrases and flavors, using causes and conditions and metaphors to embellish, speaking of the affairs of external paths, clinging to their own causes and conditions, without self-understanding. Mahamati!』
彼諸外道，無自通論，于余世論，廣說無量百千事門，無有自通，亦不自知愚癡世論。」
爾時，大慧白佛言：「世尊！若外道世論，種種句味因譬莊嚴，無有自通，自事計著者；世尊亦說世論，為種種異方諸來會眾天人、阿修羅，廣說無量種種句味。亦非自通耶？亦入一切外道智慧言說數耶？」
佛告大慧：「我不說世論，亦無來去，惟說不來不去。大慧！來者，趣聚會生。去者，散壞。不來不去者，是不生不滅。我所說，不墮世論妄想數中。所以者何？謂：不計者外性非性，自心現處。二邊妄想所不能轉。相境非性，覺自心現，則自心現，妄想不生。妄想不生者，空無相無作，入三脫門，名為解脫。大慧！我念一時，於一處住。有世論婆羅門，來詣我所。不請空閑，便問我言：『瞿曇！一切所作耶？』我時答言：『婆羅門！一切所作，是初世論。』彼復問言：『一切非所作耶？』我復報言：『一切非所作，是第二世論。』彼復問言：『一切常耶？一切無常耶？一切生耶？一切不生耶？』我時報言：『是六世論。』大慧！彼復問我言：『一切一耶？一切異耶？一切俱耶？一切不俱耶？一切因種種受生現耶？』我時報言：『是十一世論。』大慧！彼復問言：『一切無記耶？一切有記耶？有我耶？無我耶？
【現代漢語翻譯】 現代漢語譯本：那些外道，沒有自己通達的理論，對於其他的世間理論，廣泛地講述無量百千種事情，沒有自己通達的見解，也不自覺地陷入愚癡的世間理論之中。
這時，大慧菩薩問佛說：『世尊！如果外道的世間理論，用種種語句、韻味、因緣、譬喻來裝飾，卻沒有自己通達的見解，只是執著于自己的事情；世尊您也說世間理論，為來自各個不同地方的聚會大眾，包括天人、阿修羅（Asura，一種神道），廣泛地講述無量種種語句韻味。難道也不是自己通達的見解嗎？也算入一切外道的智慧言說之列嗎？』
佛告訴大慧菩薩：『我不說世間理論，也沒有來去之說，只說不來不去。大慧！來，是指聚集、會合、產生。去，是指離散、毀壞。不來不去，就是不生不滅。我所說的，不屬於世間理論的妄想範疇。為什麼呢？因為不執著于外在的自性或非自性，而是自心顯現之處。二邊的妄想不能動搖它。現象和境界不是真實的自性，覺悟到是自心顯現，那麼自心顯現，妄想就不會產生。妄想不產生，就是空、無相、無作，進入三解脫門（三解脫門：空門，無相門，無作門），名為解脫。大慧！我記得有一次，在一個地方住。有一位世論婆羅門（Brahman，古印度僧侶階層），來到我這裡。沒有請求允許，就問我說：「喬達摩（Gautama，釋迦摩尼的姓氏）！一切都是所作的嗎？」我當時回答說：「婆羅門！一切都是所作的，這是最初的世間理論。」他接著問：「一切都不是所作的嗎？」我回答說：「一切都不是所作的，這是第二種世間理論。」他又問：「一切是常嗎？一切是無常嗎？一切是生嗎？一切是不生嗎？」我當時回答說：「這是六種世間理論。」大慧！他又問我：「一切是一嗎？一切是異嗎？一切是俱嗎？一切是不俱嗎？一切是因種種感受而生起顯現的嗎？」我當時回答說：「這是十一種世間理論。」大慧！他又問我：「一切是無記嗎？一切是有記嗎？有我嗎？無我嗎？」』
【English Translation】 English version: Those non-Buddhist practitioners do not have their own comprehensive theories. Regarding other worldly theories, they extensively discuss countless hundreds of thousands of topics, lacking their own thorough understanding and unknowingly falling into foolish worldly theories.
At that time, Mahamati (Mahamati, a Bodhisattva) said to the Buddha: 'World Honored One! If the worldly theories of non-Buddhists are adorned with various phrases, flavors, causes, and metaphors, yet they lack their own comprehensive understanding and merely cling to their own affairs; World Honored One, you also speak of worldly theories, extensively discussing countless various phrases and flavors for the assembled masses from various regions, including gods, humans, and Asuras (Asura, a type of deity). Is that not also lacking its own comprehensive understanding? Does it also fall into the category of all non-Buddhist wisdom and speech?'
The Buddha told Mahamati: 'I do not speak of worldly theories, nor do I speak of coming and going; I only speak of neither coming nor going. Mahamati! Coming refers to gathering, assembling, and arising. Going refers to scattering and destruction. Neither coming nor going is neither arising nor ceasing. What I speak of does not fall into the category of worldly theories and delusions. Why? Because it does not cling to external self-nature or non-self-nature, but rather to the manifestation of one's own mind. The delusions of the two extremes cannot shake it. Phenomena and realms are not true self-nature; realizing that they are manifestations of one's own mind, then one's own mind manifests, and delusions do not arise. When delusions do not arise, it is emptiness, signlessness, and non-action, entering the three doors of liberation (three doors of liberation: emptiness, signlessness, non-action), called liberation. Mahamati! I remember once, staying in one place. A worldly Brahman (Brahman, ancient Indian priestly class) came to me. Without asking for permission, he asked me: 'Gautama (Gautama, Shakyamuni's surname)! Is everything created?' I replied: 'Brahman! Everything is created, that is the first worldly theory.' He then asked: 'Is everything uncreated?' I replied: 'Everything is uncreated, that is the second worldly theory.' He then asked: 'Is everything permanent? Is everything impermanent? Is everything born? Is everything unborn?' I replied: 'These are six worldly theories.' Mahamati! He then asked me: 'Is everything one? Is everything different? Is everything both? Is everything neither? Does everything arise and manifest due to various feelings?' I replied: 'These are eleven worldly theories.' Mahamati! He then asked me: 'Is everything unanswerable? Is everything answerable? Is there a self? Is there no self?' '
有此世耶？無此世耶？有他世耶？無他世耶？有解脫耶？無解脫耶？一切剎那耶？一切不剎那耶？虛空耶？非數滅耶？涅槃耶？瞿曇！作耶？非作耶？有中陰耶？無中陰耶？』大慧！我時報言：『婆羅門！如是說者，悉是世論。非我所說，是汝世論。我唯說無始虛偽妄想習氣種種諸惡，三有之因，不能覺知自心現量而生妄想，攀緣外性。如外道法，我諸根義，三合智生。我不如是，婆羅門！我不說因，不說無因。惟說妄想攝所攝性，施設緣起，非汝所及余墮受我相續者，所能覺知。』大慧！涅槃、虛空、滅，非有三種，但數有三耳。
「複次，大慧！爾時世論婆羅門，復問我言：『癡愛業因故，有三有耶？為無因耶？』我時報言：『此二者，亦是世論耳。』彼復問言：『一切性皆入自共相耶？』我復報言：『此亦世論。婆羅門！乃至意流妄計外塵，皆是世論。』
「複次，大慧！爾時世論婆羅門，復問我言：『頗有非世論者不？我是一切外道之宗，說種種句味、因緣、譬喻莊嚴。』我復報言：『婆羅門！有非汝有者。非為，非宗，非說，非不說種種句味，非不因譬莊嚴。』婆羅門言：『何等為非世論，非非宗，非非說？』我時報言：『婆羅門！有非世論，汝諸外道所不能知，以于外性不實妄想虛偽計著故
【現代漢語翻譯】 現代漢語譯本：『有今生嗎？沒有今生嗎？有來世嗎？沒有來世嗎？有解脫嗎？沒有解脫嗎？一切都是剎那生滅的嗎？一切都不是剎那生滅的嗎？有虛空存在嗎？沒有數盡而滅的存在嗎？有涅槃（Nirvana，滅度）嗎？瞿曇（Gotama，釋迦牟尼的姓）！是造作的嗎？不是造作的嗎？有中陰身（Bardo，死亡和轉世之間的過渡狀態）嗎？沒有中陰身嗎？』大慧（Mahamati，菩薩名）！我當時回答說：『婆羅門（Brahmin，古印度僧侶）！像這樣說的人，都是在談論世俗的理論。不是我所說的，那是你們世俗的理論。我只說無始以來的虛假妄想習氣，種種惡業，是導致三有（Three Realms，欲界、色界、無色界）的原因，因為不能覺知自己內心的顯現而產生妄想，攀緣外在的事物。就像外道（Heretics，佛教以外的宗教）的法，認為諸根和意識結合產生智慧。我不是這樣的，婆羅門！我不說因，也不說無因。只說妄想所攝持和能攝持的性質，施設緣起（Dependent Origination，事物相互依存的產生），不是你以及其他沉溺於感受和執著於我相的人所能覺知的。』大慧！涅槃、虛空、滅，實際上不是三種不同的東西，只是名稱上有三種而已。 『再者，大慧！當時那個談論世俗理論的婆羅門，又問我說：『因為愚癡、愛慾和業力，所以才有三有嗎？還是沒有原因呢？』我當時回答說：『這兩種說法，也都是世俗的理論罷了。』他接著問：『一切事物都包含自相和共相嗎？』我回答說：『這也是世俗的理論。婆羅門！乃至意識流動，虛妄地執著于外在的事物，都是世俗的理論。』 『再者，大慧！當時那個談論世俗理論的婆羅門，又問我：『難道沒有不是世俗理論的嗎？我是一切外道的宗師，用種種語句、意味、因緣、譬喻來裝飾我的理論。』我回答說：『婆羅門！有不是你所擁有的。不是造作，不是宗派，不是用言語表達，也不是不用種種語句和意味表達，不是不用因緣和譬喻來裝飾。』婆羅門問：『什麼是不屬於世俗理論，不屬於非宗派，不屬於非言語表達的呢？』我當時回答說：『婆羅門！有不是世俗理論的，是你們這些外道所不能理解的，因為你們對外在事物不真實的妄想虛偽地執著。』
【English Translation】 English version: 'Is there this world? Is there no this world? Is there another world? Is there no other world? Is there liberation? Is there no liberation? Is everything momentary? Is everything not momentary? Is there emptiness? Is there no cessation of enumeration? Is there Nirvana (extinction)? Gotama (family name of Buddha)! Is it made? Is it not made? Is there an intermediate existence (Bardo)? Is there no intermediate existence?' Mahamati (name of a Bodhisattva)! I then replied, 'Brahmin (member of the priestly class in ancient India)! Those who speak thus are all engaged in worldly theories. These are not my teachings, but your worldly theories. I only speak of beginningless false imagination, habitual tendencies of various evils, the cause of the Three Realms (of existence), which arise from not realizing the manifestation of one's own mind and clinging to external objects. Like the doctrines of the heretics (non-Buddhists), who believe that wisdom arises from the combination of the senses and consciousness. I am not like that, Brahmin! I do not speak of cause, nor do I speak of no cause. I only speak of the nature of what is grasped and what grasps, established by discrimination, which is not understood by you or others who are immersed in feelings and clinging to the notion of self.' Mahamati! Nirvana, emptiness, and cessation are not actually three different things, but only three different names. 'Furthermore, Mahamati! At that time, the Brahmin who discussed worldly theories asked me again, 'Is there the Three Realms because of ignorance, craving, and karma? Or is there no cause?' I then replied, 'These two views are also worldly theories.' He then asked, 'Do all things contain both self-nature and common nature?' I replied, 'This is also a worldly theory. Brahmin! Even the flow of consciousness, falsely clinging to external objects, is a worldly theory.' 'Furthermore, Mahamati! At that time, the Brahmin who discussed worldly theories asked me again, 'Is there anything that is not a worldly theory? I am the master of all heretics, adorning my theories with various phrases, meanings, causes, and metaphors.' I replied, 'Brahmin! There is something that you do not possess. It is not made, not a sect, not expressed in words, nor not expressed in various phrases and meanings, nor not adorned with causes and metaphors.' The Brahmin asked, 'What is it that is not a worldly theory, not a non-sect, not a non-verbal expression?' I then replied, 'Brahmin! There is something that is not a worldly theory, which you heretics cannot understand, because you falsely cling to unreal imaginations about external objects.'
。謂妄想不生，覺了有無自心現量。妄想不生，不受外塵。妄想永息，是名非世論。此是我法，非汝有也。婆羅門！略說彼識，若來若去，若死若生，若樂若苦，若溺若見，若觸若著，種種相。若和合相續，若受，若因計著。婆羅門！如是等比者，是汝等世論，非是我有。』大慧！世論婆羅門，作如是問，我如是答。彼即默然，不辭而退。思自通處，作是念言：『沙門釋子，出於通外，說無生無相無因，覺自妄想現，妄想不生。』大慧！此即是汝向所問我：『何故說習近世論種種辯說，攝受貪慾，不攝受法？』」
大慧白佛言：「世尊！攝受貪慾及法，有何句義？」
佛告大慧：「善哉，善哉！汝乃能為未來眾生，思惟咨問如是句義。諦聽，諦聽！善思念之，當爲汝說。」
大慧白佛言：「唯然受教。」
佛告大慧：「所謂貪者，若取、若舍、若觸、若味，繫著外塵，墮二邊見。復生苦陰，生老病死憂悲苦惱。如是諸患，皆從愛起，斯由習近世論，及世論者，我及諸佛說名為貪。是名攝受貪慾，不攝受法。大慧！云何攝受法？謂：善覺知自心現量，見人無我及法無我相，妄想不生。善知上下(丹上)地，離心意意識，一切諸佛智慧灌頂，具足攝受十無盡句，於一切法無開發自在，是名為法。
【現代漢語翻譯】 現代漢語譯本：意思是妄想不再產生，覺悟到一切有無都只是自心的顯現。妄想不產生，就不會被外界的塵埃所影響。妄想永遠止息，這叫做非世間論。這是我的佛法，不是你所能理解的。婆羅門！簡單地說，你們所認為的識，無論是來還是去，無論是死還是生，無論是樂還是苦，無論是沉溺還是覺醒，無論是接觸還是執著，都表現出種種不同的狀態。無論是和合相續，無論是感受，還是因為執著而產生，婆羅門！像這些等等的理論，是你們世間的理論，不是我所擁有的。』大慧！世間的婆羅門，像這樣提問，我就這樣回答。他們就沉默不語，不告而退。思考著自己所能理解的範圍，心想：『這位沙門釋迦牟尼的弟子，所說的已經超出了我們所能理解的範圍，他說無生無相無因，覺悟到只是自己妄想的顯現，妄想不再產生。』大慧！這就是你之前問我的：『為什麼說要學習接近世間的各種辯論言說，來攝取貪慾，而不攝取佛法呢？』 大慧菩薩對佛說：『世尊！攝取貪慾和攝取佛法，有什麼樣的含義呢？』 佛告訴大慧菩薩：『很好，很好！你能夠爲了未來的眾生，思考並詢問這樣的含義。仔細聽，仔細聽！好好地思考，我會為你解說。』 大慧菩薩對佛說：『是的，我願意聽從教誨。』 佛告訴大慧菩薩：『所謂的貪，就是指那些取、舍、觸、味等行為，執著于外在的塵埃，墮入二邊見的偏執。從而產生痛苦的蘊積，帶來生老病死憂悲苦惱。這些痛苦，都是因為愛而產生的，這是因為學習接近世間理論，以及世間論者所導致的，我和諸佛都稱之為貪。這就是攝取貪慾，而不攝取佛法。大慧！什麼是攝取佛法呢？就是指：能夠清楚地覺知自心所顯現的境界，認識到人無我和法無我的真相，妄想不再產生。能夠清楚地瞭解上下地（丹上），遠離心意意識的干擾，得到一切諸佛智慧的灌頂，完全具備攝取十無盡句的能力，對於一切法能夠無礙地開發和自在運用，這就叫做佛法。
【English Translation】 English version: It means that delusional thoughts no longer arise, and one realizes that all existence and non-existence are merely manifestations of one's own mind. When delusional thoughts do not arise, one is not influenced by external dust. When delusional thoughts cease forever, this is called the non-worldly doctrine. This is my Dharma, not something you can comprehend. O Brahmin! Briefly speaking, what you consider as consciousness, whether it comes or goes, whether it dies or is born, whether it is pleasure or pain, whether it is drowning or awakening, whether it is contact or attachment, manifests in various forms. Whether it is a continuous combination, whether it is feeling, or whether it arises from clinging, O Brahmin! Such theories are your worldly theories, not what I possess. 'Mahamati! Worldly Brahmins ask such questions, and I answer in this way. They then remain silent and depart without saying goodbye. Reflecting on what they can understand, they think: 'This Shramana, disciple of Shakyamuni, speaks beyond our comprehension, saying there is no birth, no form, no cause, and realizing that it is merely the manifestation of one's own delusional thoughts, and that delusional thoughts no longer arise.' Mahamati! This is what you asked me earlier: 'Why do you say that one should learn and approach worldly debates and discussions to grasp greed, instead of grasping the Dharma?' Mahamati Bodhisattva said to the Buddha: 'World Honored One! What is the meaning of grasping greed and grasping the Dharma?' The Buddha told Mahamati Bodhisattva: 'Excellent, excellent! You are able to contemplate and inquire about such meanings for the sake of future beings. Listen carefully, listen carefully! Think well, and I will explain it to you.' Mahamati Bodhisattva said to the Buddha: 'Yes, I am willing to listen to your teachings.' The Buddha told Mahamati: 'What is called greed refers to actions such as taking, giving, touching, and tasting, clinging to external dust, and falling into the bias of two extreme views. This leads to the accumulation of suffering, bringing about birth, old age, sickness, death, sorrow, grief, and distress. These sufferings arise from love, which is caused by learning and approaching worldly theories and worldly theorists, which I and all Buddhas call greed. This is grasping greed and not grasping the Dharma. Mahamati! What is grasping the Dharma? It means being able to clearly perceive the realm manifested by one's own mind, recognizing the truth of the absence of self in persons (人無我, ren wu wo) and the absence of self in phenomena (法無我, fa wu wo), and delusional thoughts no longer arise. Being able to clearly understand the upper and lower grounds (丹上, dan shang), being free from the interference of mind, intellect, and consciousness, receiving the wisdom empowerment of all Buddhas, fully possessing the ability to grasp the ten inexhaustible phrases, and being able to develop and use all dharmas freely and without hindrance, this is called the Dharma.'
所謂不墮一切見、一切虛偽、一切妄想、一切性、一切二邊。大慧！多有外道癡人，墮於二邊若常若斷，非黠慧者。受無因論，則起常見；外因壞因緣非性，則起斷見。大慧！我不見生住滅故，說名為法。大慧！是名貪慾及法。汝及余菩薩摩訶薩，應當修學。」
爾時，世尊欲重宣此義而說偈言：
「一切世間論， 外道虛妄說， 妄見作所作， 彼則無自宗。 惟我一自宗， 離於作所作， 為諸弟子說， 遠離諸世論。 心量不可見， 不觀察二心， 攝所攝非性， 斷常二俱離， 乃至心流轉， 是則為世論。 妄想不轉者， 是人見自心， 來者謂事生， 去者事不現。 明瞭知去來， 妄想不復生， 有常及無常， 所作無所作， 此世他世等， 斯皆世論通。」
爾時，大慧菩薩復白佛言：「世尊！所言涅槃者，為何等法，名為涅槃？而諸外道各起妄想。」
佛告大慧：「諦聽，諦聽！善思念之，當爲汝說。如諸外道妄想涅槃，非彼妄想隨順涅槃。」
大慧白佛言：「唯然受教。」
佛告大慧：「或有外道，陰界入滅，境界離欲，見法無常，心心法品不生，不念去來現在境界，諸受陰盡，如燈火滅，如種子壞，妄想不
【現代漢語翻譯】 現代漢語譯本：所謂不墮入一切見解、一切虛偽之說、一切妄想、一切自性、一切二邊對立的觀點。大慧（Mahamati，菩薩名）！很多外道愚癡之人，墮入二邊，不是執著于常，就是執著于斷，他們不是有智慧的人。接受無因論，就會產生常見；認為外在的原因破壞了因緣，否定了自性，就會產生斷見。大慧（Mahamati）！我因為不見生、住、滅的緣故，所以說名為法。大慧（Mahamati）！這就是貪慾和法的真正含義。你和其餘的菩薩摩訶薩，應當修學這些道理。' 這時，世尊爲了再次宣揚這個道理，說了以下偈語： '一切世間的理論，都是外道虛妄的說法，妄自認為有能作者和所作之事，他們沒有自己的宗旨。只有我有一個真正的宗旨，那就是遠離能作者和所作之事，我為我的弟子們宣說這個道理，讓他們遠離各種世間的爭論。心的量度是不可見的，不要觀察二元對立的心，攝取和被攝取都不是自性，斷和常這兩種觀點都要遠離，乃至心的流轉，這就是世間的爭論。妄想不再流轉的人，這個人就能見到自己的真心，認為有來，就是認為有事物的產生，認為有去，就是認為事物不再顯現。如果能明瞭地知道去和來，妄想就不會再生起，有常和無常，有所作和無所作，此世和他世等等，這些都是世間爭論的普遍內容。' 這時，大慧（Mahamati）菩薩再次對佛說：'世尊！您所說的涅槃（Nirvana，佛教術語，指解脫）是什麼樣的法，才能稱之為涅槃（Nirvana）呢？而各種外道都各自產生妄想。' 佛告訴大慧（Mahamati）：'仔細聽，仔細聽！好好思考，我會為你解說。就像各種外道妄想的涅槃（Nirvana）一樣，他們的妄想並不符合真正的涅槃（Nirvana）。' 大慧（Mahamati）對佛說：'我願意接受教誨。' 佛告訴大慧（Mahamati）：'有些外道認為，五陰（Skandha，構成人身的五種要素）、六界（Dhatu，構成世界的六種要素）、十二入（Ayatana，感覺器官及其對像）滅盡，脫離了各種境界的慾望，看到法是無常的，心和心所法不再生起，不再思念過去、未來和現在的境界，各種受陰滅盡，就像燈火熄滅，像種子壞掉，不再有妄想……'
【English Translation】 English version: So-called not falling into all views, all falsehoods, all delusions, all natures, all two extremes. Mahamati (name of a Bodhisattva)! Many heretical fools fall into two extremes, either clinging to permanence or clinging to annihilation; they are not wise. Accepting the doctrine of no cause gives rise to the view of permanence; believing that external causes destroy conditions and deny self-nature gives rise to the view of annihilation. Mahamati! Because I do not see birth, abiding, and extinction, I speak of it as Dharma. Mahamati! This is the true meaning of desire and Dharma. You and the other Bodhisattva-Mahasattvas should study these principles.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'All worldly theories are false doctrines of heretics, falsely believing in agents and actions; they have no doctrine of their own. Only I have a true doctrine, which is to be free from agents and actions; I proclaim this doctrine to my disciples, so that they may be free from all worldly disputes. The measure of the mind is invisible; do not observe the dualistic mind; grasping and being grasped are not self-nature; both annihilation and permanence should be abandoned; even the flow of the mind is worldly dispute. One whose delusions no longer flow sees his own true mind; believing in coming is believing in the arising of things; believing in going is believing that things no longer appear. If one clearly knows going and coming, delusions will no longer arise; permanence and impermanence, action and non-action, this world and the other world, all these are common contents of worldly disputes.' At that time, Mahamati (name of a Bodhisattva) Bodhisattva again said to the Buddha: 'World Honored One! What kind of Dharma is Nirvana (Buddhist term for liberation), that it can be called Nirvana (Buddhist term for liberation)? And various heretics each give rise to delusions.' The Buddha told Mahamati (name of a Bodhisattva): 'Listen carefully, listen carefully! Think well, and I will explain it to you. Just like the Nirvana (Buddhist term for liberation) that various heretics imagine, their delusions do not conform to true Nirvana (Buddhist term for liberation).' Mahamati (name of a Bodhisattva) said to the Buddha: 'I am willing to receive instruction.' The Buddha told Mahamati (name of a Bodhisattva): 'Some heretics believe that the five Skandhas (the five aggregates that constitute a person), the six Dhatus (the six elements that constitute the world), and the twelve Ayatanas (sense organs and their objects) are extinguished, that they are free from the desires of various realms, that they see Dharma as impermanent, that the mind and mental phenomena no longer arise, that they no longer think of the past, future, and present realms, that various Skandhas of sensation are extinguished, like a lamp extinguished, like a seed destroyed, and that there are no more delusions...'
生。斯等於此，作涅槃想。大慧！非以見壞，名為涅槃。大慧！或以從方至方，名為解脫，境界想滅，猶如風止。或復以覺所覺見壞，名為解脫。或見常無常，作解脫想。或見種種相想，招致苦生因；思惟是已，不善覺知自心現量，怖畏於相，而見無相，深生愛樂，作涅槃想。或有覺知內外諸法，自相共相，去來現在，有性不壞，作涅槃想。或謂我、人、眾生、壽命，一切法壞，作涅槃想。或以外道惡燒智慧，見自性及士夫，彼二有間，士夫所出，名為自性。如冥初比，求那轉變，求那是作者，作涅槃想。或謂福非福盡，或謂諸煩惱盡，或謂智慧。或見自在是真實作生死者，作涅槃想。或謂展轉相生，生死更無餘因。如是即是計著因，而彼愚癡不能覺知。不知故，作涅槃想。或有外道言，得真諦道，作涅槃想。或見功德，功德所起和合，一異、俱不俱，作涅槃想。或見自性所起孔雀文彩，種種雜寶，及利刺等性，見已作涅槃想。大慧！或有覺二十五真實，或王守護國，受六德論，作涅槃想。或見時是作者，時節世間，如是覺者，作涅槃想。或謂性，或謂非性，或謂知性非性，或見有覺與涅槃差別，作涅槃想。有如是比種種妄想，外道所說，不成所成，智者所棄。大慧！如是一切，悉墮二邊，作涅槃想。如是等外道涅槃
【現代漢語翻譯】 現代漢語譯本 生。他們像這樣，對此產生涅槃（Nirvana，寂滅）的念想。大慧（Mahamati，菩薩名）！不是因為看見毀滅，才叫做涅槃。大慧！或者因為從一方到達另一方，叫做解脫（Moksha，脫離輪迴），境界的念想滅盡，就像風停止一樣。或者又因為覺和所覺的觀念毀滅，叫做解脫。或者看見常與無常，產生解脫的念想。或者看見種種表象的念想，招致痛苦產生的根源；思考這些之後，不能正確覺知自己內心的顯現，害怕這些表象，而看見無相，深深地喜愛，產生涅槃的念想。或者有人覺知內外諸法，自相和共相，過去、未來、現在，有體性不壞，產生涅槃的念想。或者認為我（Atman，靈魂）、人、眾生、壽命，一切法都壞滅，產生涅槃的念想。或者以外道的邪惡之火燒燬智慧，看見自性和士夫（Purusha，精神），他們二者之間有間隔，士夫所產生，叫做自性。就像冥初相比，求那（Guna，屬性）轉變，求那是作者，產生涅槃的念想。或者認為福與非福都窮盡，或者認為諸煩惱都窮盡，或者認為是智慧。或者看見自在天（Ishvara，自在之神）是真實造作生死者，產生涅槃的念想。或者認為輾轉相生，生死不再有其他的因。像這樣就是執著于因，而那些愚癡的人不能覺知。因為不知，產生涅槃的念想。或者有外道說，得到真諦之道，產生涅槃的念想。或者看見功德，功德所產生的和合，一異、俱不俱，產生涅槃的念想。或者看見自性所產生的孔雀文彩，種種雜寶，以及利刺等體性，看見后產生涅槃的念想。大慧！或者有人覺知二十五種真實，或者國王守護國家，接受六德論，產生涅槃的念想。或者看見時間是作者，時間節令世間，像這樣覺悟的人，產生涅槃的念想。或者認為是體性，或者認為不是體性，或者認為知體性非體性，或者看見有覺悟與涅槃的差別，產生涅槃的念想。有像這樣種種虛妄的念想，外道所說，不成其所成，被智者所拋棄。大慧！像這樣的一切，都墮入二邊，產生涅槃的念想。像這些外道的涅槃。
【English Translation】 English version They, in this manner, conceive a notion of Nirvana (Nirvana, extinction). Mahamati (Mahamati, name of a Bodhisattva)! It is not seeing destruction that is called Nirvana. Mahamati! Or because of going from one direction to another, it is called liberation (Moksha, release from Samsara), the notion of realms ceasing, just like the wind stopping. Or again, because the notions of the perceived and the perceiver are destroyed, it is called liberation. Or seeing permanence and impermanence, they conceive a notion of liberation. Or seeing the notions of various appearances, which invite the cause of suffering; after contemplating these, not being able to correctly perceive the manifestation of their own minds, fearing these appearances, and seeing no-appearance, deeply loving it, they conceive a notion of Nirvana. Or some perceive the inner and outer dharmas, their self-characteristics and common characteristics, past, future, and present, having an indestructible nature, and conceive a notion of Nirvana. Or they think that the self (Atman, soul), person, sentient beings, life, all dharmas are destroyed, and conceive a notion of Nirvana. Or with the evil fire of heretics burning away wisdom, they see self-nature and Purusha (Purusha, spirit), with a separation between the two, and what is produced by Purusha is called self-nature. Like comparing to the beginning of darkness, the transformation of Gunas (Guna, attributes), with Guna being the creator, they conceive a notion of Nirvana. Or they think that merit and demerit are exhausted, or they think that all afflictions are exhausted, or they think it is wisdom. Or seeing Ishvara (Ishvara, the Lord) as the real creator of birth and death, they conceive a notion of Nirvana. Or they think that arising from mutual causes, birth and death have no other cause. Like this, they are attached to causes, and those foolish ones cannot perceive it. Because of not knowing, they conceive a notion of Nirvana. Or some heretics say that they have attained the path of true reality, and conceive a notion of Nirvana. Or seeing merit, the combination arising from merit, one and different, both and neither, they conceive a notion of Nirvana. Or seeing the peacock's patterns produced by self-nature, various jewels, and the nature of sharp thorns, after seeing them, they conceive a notion of Nirvana. Mahamati! Or some perceive twenty-five realities, or a king protecting the country, accepting the six doctrines, and conceive a notion of Nirvana. Or seeing time as the creator, the seasons and the world, those who perceive in this way, conceive a notion of Nirvana. Or they think it is nature, or they think it is not nature, or they think they know nature and non-nature, or they see a difference between enlightenment and Nirvana, and conceive a notion of Nirvana. There are such various false notions, spoken by heretics, not achieving what is to be achieved, discarded by the wise. Mahamati! All of these fall into two extremes, and conceive a notion of Nirvana. Like these heretical Nirvanas.
妄想，彼中都無若生若滅。大慧！彼一一外道涅槃，彼等自論。智慧觀察，都無所立。如彼妄想心意來去，漂馳流動，一切無有得涅槃者。大慧！如我所說涅槃者，謂善覺知自心現量(量有四種：一、現見，二、比知，三、譬喻，四、先勝相傳。彼外道於四度量，悉皆不成也)，不著外性，離於四句，見如實處，不隨自心現妄想二邊，攝所攝不可得。一切度量不見所成，愚于真實，不應攝受。棄捨彼已，得自覺聖法。知二無我，離二煩惱，凈除二障，永離二死。上上地如來地，如影幻等諸深三昧，離心、意、意識，說名涅槃。大慧！汝等及余菩薩摩訶薩，應當修學，當疾遠離一切外道諸涅槃見。」
爾時，世尊欲重宣此義而說偈言：
「外道涅槃見， 各各起妄想， 斯從心想生， 無解脫方便。 愚于縛縛者， 遠離善方便， 外道解脫想， 解脫終不生。 眾智各異趣， 外道所見通， 彼悉無解脫， 愚癡妄想故。 一切癡外道， 妄見作所作， 有無有品論， 彼悉無解脫。 凡愚樂妄想， 不聞真實慧， 言語三苦本， 真實滅苦因。 譬如鏡中像， 雖現而非有， 于妄想心鏡， 愚夫見有二。 不識心及緣， 則起二妄想， 了心及境
【現代漢語翻譯】 現代漢語譯本 大慧，在這些妄想中，根本不存在所謂的生和滅。大慧，那些外道的涅槃觀，都只是他們自己的論調。用智慧去觀察，根本沒有任何立足之處。就像那些妄想的心意來來去去，漂浮奔騰，這樣是絕對無法得到涅槃的。大慧，我所說的涅槃，是指能夠清楚地覺知自己內心的顯現（量有四種：一、現見，二、比知，三、譬喻，四、先勝相傳。那些外道對於這四種度量，全部都不能成立），不執著于外在的自性，遠離四句（有、無、亦有亦無、非有非無），見到事物真實的本來面目，不隨順自己內心顯現的虛妄分別的兩個極端，能攝和所攝都不可得。一切度量都不能成立，對於真實愚昧無知，不應該接受。拋棄這些，才能獲得自覺的聖法。了知人無我和法無我，遠離兩種煩惱（煩惱障和所知障），清除兩種障礙（煩惱障和所知障），永遠脫離兩種死亡（分段生死和變易生死）。到達上上的如來地，如同影像和幻化一般的各種甚深三昧，遠離心、意、意識，這才能稱之為涅槃。大慧，你們以及其他的菩薩摩訶薩，應當這樣修學，應當迅速遠離一切外道的各種涅槃見解。
這時，世尊想要再次宣說這個道理，就說了以下偈語：
『外道的涅槃見解，各自產生虛妄的想像， 這些都是從心裡的想法產生的，沒有解脫的方便。 愚昧的人被束縛所迷惑，遠離了好的方法， 外道所想像的解脫，最終不會產生。 各種智慧有不同的趨向，外道所見是相通的， 他們都沒有解脫，因為愚癡和虛妄的想像。 一切愚癡的外道，虛妄地認為有能作和所作， 爭論有、無、亦有亦無等，他們都沒有解脫。 凡夫愚人喜歡虛妄的想像，不聽聞真實的智慧， 言語是三種痛苦的根源，真實是滅除痛苦的原因。 譬如鏡子中的影像，雖然顯現卻不是真實存在的， 在虛妄分別的心鏡中，愚夫卻認為有能取和所取。 不能認識心和外緣，就會產生兩種虛妄的分別， 瞭解心和外境，
【English Translation】 English version Mahamati, in these imaginations, there is no such thing as origination or cessation. Mahamati, those non-Buddhist views of Nirvana are merely their own theories. When observed with wisdom, they have no basis whatsoever. Like the comings and goings of those deluded minds, drifting and flowing, no one can attain Nirvana in that way. Mahamati, what I speak of as Nirvana is the good knowledge of the self-mind as it appears (there are four kinds of valid knowledge: 1. direct perception, 2. inference, 3. analogy, 4. authoritative testimony. Those non-Buddhists cannot establish any of these four kinds of valid knowledge). It is not clinging to external self-nature, it is being apart from the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), seeing the true reality as it is, not following the two extremes of self-mind appearances and deluded thoughts, the grasped and the grasper are unattainable. All measurements cannot be established, being ignorant of the truth, one should not accept them. Abandoning these, one attains the self-realized holy Dharma. Knowing the two selflessnesses (selflessness of persons and selflessness of phenomena), being apart from the two afflictions (afflictive obscurations and cognitive obscurations), purifying the two obscurations (afflictive obscurations and cognitive obscurations), forever departing from the two deaths (death by segments and death by transformation). Reaching the supreme Tathagata ground, the various profound Samadhis like shadows and illusions, being apart from mind, thought, and consciousness, this is called Nirvana. Mahamati, you and other Bodhisattva-Mahasattvas should cultivate in this way, you should quickly distance yourselves from all non-Buddhist views of Nirvana.'
At that time, the World Honored One, wishing to restate this meaning, spoke in verse:
'Non-Buddhist views of Nirvana, each gives rise to deluded imaginations, These arise from thoughts in the mind, without expedient means for liberation. Fools are deluded by bondage, far from good expedient means, The liberation imagined by non-Buddhists, liberation will ultimately not arise. Various wisdoms have different tendencies, the views of non-Buddhists are interconnected, They all have no liberation, because of ignorance and deluded imaginations. All ignorant non-Buddhists, falsely believe in the doer and the done, Arguing about existence, non-existence, both, or neither, they all have no liberation. Ordinary fools delight in deluded imaginations, not hearing true wisdom, Words are the root of the three sufferings, truth is the cause of extinguishing suffering. Like an image in a mirror, although it appears, it is not real, In the mirror of deluded mind, fools see two (the grasper and the grasped). Not recognizing mind and conditions, then two deluded thoughts arise, Understanding mind and objects,
界， 妄想則不生。 心者即種種， 遠離相所相， 事現而無現， 如彼愚妄想。 三有惟妄想， 外義悉無有， 妄想種種現， 凡愚不能了。 經經說妄想， 終不出于名， 若離於言語， 亦無有所說。」
楞伽阿跋多羅寶經卷第三 大正藏第 16 冊 No. 0670 楞伽阿跋多羅寶經
楞伽阿跋多羅寶經卷第四
宋天竺三藏求那跋陀羅譯一切佛語心品之四
爾時，大慧菩薩白佛言：「世尊！唯愿為說三藐三佛陀。我及余菩薩摩訶薩，善於如來自性，自覺覺他。」
佛告大慧：「恣所欲問，我當爲汝隨所問說。」
大慧白佛言：「世尊！如來、應供、等正覺，為作耶？為不作耶？為事耶？為因耶？為相耶？為所相耶？為說耶？為所說耶？為覺耶？為所覺耶？如是等辭句，為異為不異？」
佛告大慧：「如來、應供、等正覺，于如是等辭句，非事，非因。所以者何？俱有過故。大慧！若如來是事者，或作或無常。無常故，一切事應是如來。我及諸佛，皆所不欲。若非所作者，無所得故，方便則空，同於兔角、般大之子，以無所有故。大慧！若無事無因者，則非有非無。若非有非無，則出於四句。四句者，是世間言說。若出四
【現代漢語翻譯】 現代漢語譯本 若執著于『界』（dhatu，構成世界的元素），妄想就不會停止產生。 心識本身就是種種現象，要遠離能觀察的『相』（lakshana，特徵）和被觀察的『所相』（nimitta，表象）。 事物顯現卻又如同未顯現，就像愚人虛妄的想像。 三有（trai-bhavah，欲界、色界、無色界）都只是虛妄的想像，外在的實義完全不存在， 虛妄的想像顯現出種種，凡夫愚人不能明白。 經典中處處都在說『妄想』（kalpana，虛妄分別），最終都沒有超出『名』（nama，名稱）的範疇， 如果離開了言語文字，也就沒有什麼可以說的了。」
《楞伽阿跋多羅寶經》卷第三 大正藏第 16 冊 No. 0670 《楞伽阿跋多羅寶經》
《楞伽阿跋多羅寶經》卷第四
宋天竺三藏求那跋陀羅譯一切佛語心品之四
這時，大慧菩薩（Mahamati Bodhisattva）對佛說：「世尊！懇請您為我們講說『三藐三佛陀』（Samyaksambuddha，正等覺者）。我和其他的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），能夠善於瞭解如來（Tathagata，如來）的自性，從而自覺覺他。」
佛告訴大慧：「隨你想要問什麼，我將根據你所問的為你解說。」
大慧問佛說：「世尊！如來、應供（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺者），是『作』（kartaka，作者）嗎？還是『不作』（akartaka，非作者）嗎？是『事』（karya，作用）嗎？是『因』（hetu，原因）嗎？是『相』（lakshana，相狀）嗎？是『所相』（nimitta，所緣之相）嗎？是『說』（vaktavya，能說）嗎？是『所說』（udahrta，所說）嗎？是『覺』（bodhaka，能覺）嗎？是『所覺』（boddhavya，所覺）嗎？像這樣的詞句，是相同還是不同呢？」
佛告訴大慧：「如來、應供、等正覺，對於這些詞句，既不是『事』，也不是『因』。為什麼呢？因為兩者都有過失。大慧！如果如來是『事』，那麼或者是有為法，或者是無常的。因為無常的緣故，一切『事』都應該成為如來，這是我和諸佛都不希望看到的。如果如來不是『作者』，那麼就沒有任何成就，方便法門就成了空談，如同兔角、般大之子一樣，因為本來就不存在。大慧！如果沒有『事』也沒有『因』，那麼就既非『有』也非『無』。如果既非『有』也非『無』，那就超出了四句（catushkoti，四種邏輯可能性）。這四句是世間的言說。如果超出四句，
【English Translation】 English version If clinging to the 『dhatu』 (elements constituting the world), then discrimination will not cease to arise. The mind itself is manifold; one must distance oneself from the 『lakshana』 (characteristics) that observe and the 『nimitta』 (appearances) that are observed. Things appear, yet it is as if they do not appear, like the deluded imaginations of fools. The three realms of existence (trai-bhavah, the desire realm, the form realm, and the formless realm) are merely deluded imaginations; external realities do not exist at all. Deluded imaginations manifest in various ways, but ordinary fools cannot understand this. The sutras repeatedly speak of 『kalpana』 (discrimination), which ultimately does not go beyond the scope of 『nama』 (name). If one departs from words and language, then there is nothing to be said.」
The Lankavatara Sutra, Volume 3 Taisho Tripitaka, Volume 16, No. 0670, The Lankavatara Sutra
The Lankavatara Sutra, Volume 4
Translated by Gunabhadra of the Song Dynasty, from India, Chapter Four on All Buddha-Word Mind
At that time, Mahamati Bodhisattva said to the Buddha: 'World Honored One! I beseech you to speak about the 『Samyaksambuddha』 (Perfectly Enlightened One). May I and other Bodhisattva-Mahasattvas (Great Bodhisattvas) become skilled in understanding the self-nature of the Tathagata (Thus Come One), so that we may awaken ourselves and awaken others.'
The Buddha said to Mahamati: 'Ask whatever you desire; I will explain according to your questions.'
Mahamati said to the Buddha: 'World Honored One! Is the Tathagata, Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), a 『kartaka』 (maker)? Or a 『akartaka』 (non-maker)? Is he a 『karya』 (effect)? Is he a 『hetu』 (cause)? Is he a 『lakshana』 (characteristic)? Is he a 『nimitta』 (object of perception)? Is he 『vaktavya』 (something to be said)? Is he 『udahrta』 (something said)? Is he 『bodhaka』 (an awakener)? Is he 『boddhavya』 (something to be awakened)? Are such terms the same or different?'
The Buddha said to Mahamati: 'The Tathagata, Arhat, Samyaksambuddha, in regard to such terms, is neither an 『effect』 nor a 『cause』. Why? Because both have faults. Mahamati! If the Tathagata were an 『effect』, then he would either be conditioned or impermanent. Because of impermanence, all 『effects』 should be the Tathagata, which is not what I and all the Buddhas desire. If the Tathagata were not a 『maker』, then there would be no attainment, and expedient means would be empty, like a rabbit's horn or the son of a barren woman, because they do not exist. Mahamati! If there is neither 『effect』 nor 『cause』, then there is neither 『being』 nor 『non-being』. If there is neither 『being』 nor 『non-being』, then it transcends the four categories (catushkoti, four logical possibilities). These four categories are worldly speech. If it transcends the four categories,
句者，則不墮四句。不墮故，智者所取。一切如來句義亦如是，慧者當知。如我所說，一切法無我。當知此義，無我性是無我。一切法有自性，無他性，如牛馬。大慧！譬如非牛馬性、馬牛性。其實非有非無，彼非無自相。如是，大慧！一切諸法，非無自相有自相，但非無我愚夫之所能知。以妄想故，如是一切法空，無生，無自性。當如是知。如是如來與陰，非異非不異。若不異陰者，應是無常。若異者，方便則空。若二者，應有異。如牛角，相似故不異；長短差別故有異。一切法亦如是。大慧！如牛右角異左角，左角異右角，如是長短種種色各各異。大慧！如來於陰、界、入，非異非不異。如是如來解脫，非異非不異。如是如來以解脫名說。若如來異解脫者，應色相成；色相成故，應無常。若不異者，修行者得相應無分別，而修行者見分別。是故非異非不異。如是智及爾炎，非異非不異。大慧！智及爾炎，非異非不異者，非常非無常，非作非所作，非有為非無為，非覺非所覺，非相非所相，非陰非異陰，非說非所說，非一非異，非俱非不俱。非一非異，非俱非不俱故，悉離一切量(見聞覺識識名為量)。離一切量，則無言說。無言說，則無生。無生，則無滅。無滅，則寂滅。寂滅，則自性涅槃。自性涅槃，則無事無
【現代漢語翻譯】 現代漢語譯本： 如果有人問，『不墮四句』是什麼意思？那就是不落入『有』、『無』、『亦有亦無』、『非有非無』這四種斷見。因為不落入這些斷見，所以是智者所應採取的。一切如來的教義也是如此，有智慧的人應當明白。就像我所說的，一切法都是無我的。應當明白這個道理，『無我』的體性就是『無我』本身。一切法都有其自性，但沒有其他的自性，就像牛和馬各有其特性一樣。大慧，比如，牛的特性不是馬的特性，馬的特性也不是牛的特性。實際上，它們既非完全相同，也非完全不同，但它們各自的特性並非不存在。同樣，大慧，一切諸法，並非沒有自相而有自相，只是愚昧的人無法理解。因為虛妄分別的緣故，他們認為一切法是空性的，無生，無自性。應當這樣去理解。 如來與五陰（色、受、想、行、識，構成個體存在的五種要素），既非相同，也非不同。如果如來與五陰沒有差別，那麼如來就應該是無常的。如果如來與五陰有差別，那麼方便法門就變得空洞無意義。如果說如來與五陰既相同又不同，那麼就應該存在差異，就像牛角一樣，因為相似所以不相同，因為長短差別所以有不同。一切法也是如此。大慧，就像牛的右角不同於左角，左角不同於右角，同樣，長短種種顏色也各自不同。大慧，如來對於陰、界（十八界，即六根、六塵、六識），入（十二入，即六根、六塵），既非相同，也非不同。同樣，如來的解脫，既非相同，也非不同。如來以『解脫』這個名稱來表達。如果如來與解脫不同，那麼就應該有色相的形成；因為色相的形成，就應該是無常的。如果如來與解脫沒有不同，那麼修行者就應該能夠立即獲得相應的無分別智，但修行者仍然能看到分別。所以，如來與解脫既非相同，也非不同。同樣，智慧和光明，既非相同，也非不同。大慧，智慧和光明，既非相同也非不同，所以它們既非恒常也非無常，既非造作也非被造作，既非有為也非無為，既非覺悟也非被覺悟，既非現象也非被現象，既非五陰也非異於五陰，既非能說也非所說，既非單一也非差異，既非同時存在也非不同時存在。因為既非單一也非差異，既非同時存在也非不同時存在，所以完全脫離了一切量度（見聞覺識被稱為量度）。脫離了一切量度，就沒有言語可以表達。沒有言語可以表達，就沒有生。沒有生，就沒有滅。沒有滅，就是寂滅。寂滅，就是自性涅槃（通過認識到事物本性的涅槃）。自性涅槃，就是無事無作。
【English Translation】 English version: If someone asks, 'What does 'not falling into the four statements' mean?' It means not falling into the four extreme views of 'existence,' 'non-existence,' 'both existence and non-existence,' and 'neither existence nor non-existence.' Because one does not fall into these extreme views, it is what the wise should adopt. The meaning of all Tathagatas' teachings is also like this; the wise should understand. As I have said, all dharmas are without self (anatta). One should understand this meaning: the nature of 'no-self' is 'no-self' itself. All dharmas have their own nature (svabhava), but no other's nature, like a cow and a horse. O Mahamati, for example, the nature of a cow is not the nature of a horse, and the nature of a horse is not the nature of a cow. In reality, they are neither completely the same nor completely different, but their respective natures do not cease to exist. Likewise, O Mahamati, all dharmas are not without self-nature and have self-nature, but the ignorant cannot understand this. Because of deluded thoughts, they think that all dharmas are empty, unborn, and without self-nature. One should understand in this way. The Tathagata and the skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence) are neither the same nor different. If the Tathagata is not different from the skandhas, then the Tathagata should be impermanent. If the Tathagata is different from the skandhas, then the expedient means become empty and meaningless. If it is said that the Tathagata and the skandhas are both the same and different, then there should be a difference, like the horns of a cow; because they are similar, they are not the same, and because of the difference in length, they are different. All dharmas are also like this. O Mahamati, just as the right horn of a cow is different from the left horn, and the left horn is different from the right horn, similarly, the various colors of different lengths are each different. O Mahamati, the Tathagata is neither the same nor different from the skandhas, realms (eighteen realms, i.e., six sense organs, six sense objects, and six consciousnesses), and entrances (twelve entrances, i.e., six sense organs and six sense objects). Likewise, the liberation of the Tathagata is neither the same nor different. The Tathagata expresses this with the name 'liberation.' If the Tathagata is different from liberation, then there should be the formation of form; because of the formation of form, it should be impermanent. If the Tathagata is not different from liberation, then the practitioner should be able to immediately attain the corresponding non-discriminating wisdom, but the practitioner still sees discriminations. Therefore, the Tathagata and liberation are neither the same nor different. Likewise, wisdom and light are neither the same nor different. O Mahamati, wisdom and light are neither the same nor different, so they are neither permanent nor impermanent, neither created nor uncreated, neither conditioned nor unconditioned, neither awakened nor unawakened, neither phenomena nor non-phenomena, neither skandhas nor different from skandhas, neither speaking nor spoken, neither one nor different, neither together nor not together. Because they are neither one nor different, neither together nor not together, they are completely free from all measures (seeing, hearing, feeling, and knowing are called measures). Being free from all measures, there are no words to express. Without words to express, there is no birth. Without birth, there is no cessation. Without cessation, there is quiescence. Quiescence is self-nature Nirvana (Nirvana through realizing the nature of things). Self-nature Nirvana is without action and without effort.
因。無事無因，則無攀緣。無攀緣，則出過一切虛偽。出過一切虛偽，則是如來。如來則是三藐三佛陀。大慧！是名三藐三佛陀。佛陀者，離一切根量。」
爾時，世尊欲重宣此義而說偈言：
「悉離諸根量， 無事亦無因， 已離覺所覺， 亦離相所相。 陰緣等正覺， 一異莫能見， 若無有見者， 云何而分別？ 非作非不作， 非事亦非因， 非陰不在陰， 亦非有餘雜， 亦非有諸性， 如彼妄想見。 當知亦非無， 此法法自爾， 以有故有無， 以無故有有； 若無不應受， 若有不應想。 或於我非我， 言說量留連， 沉溺於二邊， 自壞壞世間。 解脫一切過， 正觀察我通， 是名為正觀， 不毀大導師。」
爾時，大慧菩薩復白佛言：「世尊！如世尊說，修多羅攝受不生不滅。又世尊說，不生不滅，是如來異名。云何世尊，為無性故，說不生不滅？為是如來異名？」
佛告大慧：「我說一切法不生不滅，有無品不現。」
大慧白佛言：「世尊！若一切法不生者，則攝受法不可得，一切法不生故。若名字中有法者，惟愿為說。」
佛告大慧：「善哉，善哉！諦聽！善思念之，吾當為汝分別解說。」
【現代漢語翻譯】 現代漢語譯本：因。沒有事情，沒有原因，就沒有攀緣。沒有攀緣，就超越一切虛偽。超越一切虛偽，就是如來（Tathagata，佛的稱號之一）。如來就是三藐三佛陀（Samyaksambuddha，正等覺者）。大慧（Mahamati，菩薩名）！這叫做三藐三佛陀。佛陀（Buddha，覺悟者）是遠離一切根量的。'
這時，世尊（Bhagavan，佛的稱號之一）想再次宣說這個道理，就說了偈語：
'完全脫離各種根量的衡量，沒有事情也沒有原因， 已經脫離了能覺和所覺，也脫離了能相和所相。 五陰（Skandha，構成個體存在的五種要素）因緣等正覺，一體或差異都無法看見， 如果沒有能看見的人，又怎麼能分別呢？ 不是作為，也不是不作為，不是事情也不是原因， 不是在五陰之中，也不是不在五陰之中，也不是有其他雜染， 也不是有各種自性，就像那些虛妄的想像所見。 應當知道也不是沒有，這種法（Dharma，佛法）本來就是這樣， 因為有，所以有無；因為無，所以有有； 如果沒有，就不應該接受；如果有，就不應該去想像。 或者對於我（Atman，靈魂）和非我（Anatta，無我）的說法，在言語衡量中流連， 沉溺於有和無的二邊，自己毀壞也毀壞世間。 解脫一切過失，正確地觀察我所通達的， 這叫做正觀，不誹謗偉大的導師（Buddha，佛）。'
這時，大慧菩薩（Mahamati Bodhisattva）又對佛說：『世尊！正如世尊所說，修多羅（Sutra，佛經）攝受不生不滅。又世尊說，不生不滅，是如來（Tathagata）的異名。為什麼世尊，因為無自性（Nihsvabhava）的緣故，說不生不滅？還是這是如來（Tathagata）的另一個名稱？』
佛告訴大慧（Mahamati）：『我說一切法不生不滅，有和無的品類不顯現。』
大慧（Mahamati）對佛說：『世尊！如果一切法不生，那麼攝受法就不可得，因為一切法不生。如果在名字中有法，希望您能為我解說。』
佛告訴大慧（Mahamati）：『好啊，好啊！仔細聽！好好思考，我將為你分別解說。』
【English Translation】 English version: Cause. Without event, without cause, there is no clinging. Without clinging, one transcends all falsehood. Transcending all falsehood is the Tathagata (one of the titles of the Buddha). The Tathagata is the Samyaksambuddha (Perfectly Enlightened One). Mahamati (name of a Bodhisattva)! This is called Samyaksambuddha. The Buddha (Enlightened One) is free from all measurements of the senses.'
At that time, the Bhagavan (another title of the Buddha), wishing to reiterate this meaning, spoke in verse:
'Completely free from the measurements of all senses, Without event and without cause, Having transcended the perceiver and the perceived, also transcended the object and the subject. The Skandhas (the five aggregates constituting individual existence), conditions, and Perfect Enlightenment, oneness or difference cannot be seen, If there is no seer, how can there be discrimination? Neither acting nor not acting, neither event nor cause, Neither in the Skandhas nor not in the Skandhas, nor with other impurities, Nor with various natures, like those seen in deluded imaginations. Know that it is also not non-existent, this Dharma (Buddhist teachings) is naturally so, Because of existence, there is non-existence; because of non-existence, there is existence; If there is not, one should not accept; if there is, one should not imagine. Or lingering in the measurements of speech regarding the self (Atman) and the non-self (Anatta), Drowning in the two extremes of existence and non-existence, destroying oneself and destroying the world. Liberated from all faults, correctly observing what I have realized, This is called right view, not slandering the great teacher (Buddha).'
At that time, Mahamati Bodhisattva again said to the Buddha: 'Bhagavan! As the Bhagavan said, the Sutras (Buddhist scriptures) embrace non-origination and non-cessation. Also, the Bhagavan said that non-origination and non-cessation is another name for the Tathagata. Why does the Bhagavan, because of non-self-nature (Nihsvabhava), speak of non-origination and non-cessation? Or is this another name for the Tathagata?'
The Buddha said to Mahamati: 'I say that all dharmas are without origination and without cessation, the categories of existence and non-existence do not appear.'
Mahamati said to the Buddha: 'Bhagavan! If all dharmas do not originate, then the embraced dharma is unattainable, because all dharmas do not originate. If there is dharma in names, I wish you would explain it to me.'
The Buddha said to Mahamati: 'Good, good! Listen carefully! Think well, and I will explain it to you in detail.'
大慧白佛言：「唯然受教。」
佛告大慧：「我說如來，非無性，亦非不生不滅攝一切法，亦不待緣故不生不滅，亦非無義。大慧！我說意生法身如來名號，彼不生者，一切外道、聲聞、緣覺、七住菩薩，非其境界。大慧！彼不生即如來異名。大慧！譬如因陀羅釋迦、不蘭陀羅，如是等諸物，一一各有多名，亦非多名而有多性，亦非無自性。如是，大慧！我於此娑呵世界(娑呵譯言能忍)，有三阿僧祇百千名號，愚夫悉聞，各說我名，而不解我如來異名。大慧！或有眾生，知我如來者，有知一切智者，有知佛者，有知救世者，有知自覺者，有知導師者，有知廣導者，有知一切導者，有知仙人者，有知梵者，有知毗紐者，有知自在者，有知勝者，有知迦毗羅者，有知真實邊者，有知月者，有知日者，有知生者，有知無生者，有知無滅者，有知空者，有知如如者，有知諦者，有知實際者，有知法性者，有知涅槃者，有知常者，有知平等者，有知不二者，有知無相者，有知解脫者，有知道者，有知意生，者。大慧！如是等三阿僧祇百千名號，不增不減。此及余世界，皆悉知我，如水中月，不出不入。彼諸愚夫，不能知我，墮二邊故。然悉恭敬供養於我，而不善解知辭句義趣，不分別名，不解自通，計著種種言
【現代漢語翻譯】 現代漢語譯本： 大慧菩薩對佛說：『是的，我謹遵教誨。』 佛告訴大慧：『我說如來，不是沒有自性，也不是不生不滅而包含一切法，也不是依賴因緣才不生不滅，也不是沒有意義。大慧！我說意生法身（Manomayakaya-buddha）如來名號，這「不生」的境界，不是一切外道、聲聞、緣覺、七住菩薩所能理解的。大慧！這「不生」就是如來的另一個名字。大慧！譬如因陀羅（Indra，帝釋天）、釋迦（Śakra，能天帝）、不蘭陀羅（Purandara，摧城者），像這些事物，每一個都有很多名字，但並非因為名字多就有很多自性，也不是沒有自性。如此，大慧！我在這娑呵世界（Saha-loka，娑呵譯為能忍），有三阿僧祇百千個名號，愚笨的人都聽過，各自說我的名字，卻不瞭解我如來的不同名字。大慧！有的眾生，知道我是如來，有的知道我是一切智者，有的知道我是佛，有的知道我是救世者，有的知道我是自覺者，有的知道我是導師，有的知道我是廣導者，有的知道我是一切導者，有的知道我是仙人，有的知道我是梵（Brahma，大梵天），有的知道我是毗紐（Vishnu，遍入天），有的知道我是自在者（Īśvara，大自在天），有的知道我是勝者，有的知道我是迦毗羅（Kapila，數論派祖師），有的知道我是真實邊者，有的知道我是月，有的知道我是日，有的知道我是生者，有的知道我是無生者，有的知道我是無滅者，有的知道我是空，有的知道我是如如，有的知道我是諦，有的知道我是實際，有的知道我是法性，有的知道我是涅槃，有的知道我是常，有的知道我是平等，有的知道我是不二，有的知道我是無相，有的知道我是解脫，有的知道我是道者，有的知道我是意生者。大慧！像這樣三阿僧祇百千個名號，不增不減。這個世界和其餘世界，都知道我，如同水中的月亮，不出現也不消失。那些愚笨的人，不能瞭解我，因為他們墮入了二邊。然而他們都恭敬供養我，卻不能很好地理解辭句的意義和旨趣，不能分辨名相，不瞭解自我的通達，執著于種種言說。』
【English Translation】 English version: Mahamati said to the Buddha: 'Yes, I will follow your teachings.' The Buddha said to Mahamati: 'When I speak of the Tathagata (如來, Thus Come One), it is not that he is without self-nature, nor that he does not include all dharmas (法, teachings) in his non-arising and non-perishing, nor that he does not arise and perish because of conditions, nor that he is without meaning. Mahamati! When I speak of the Manomayakaya-buddha (意生法身, mind-made body of the Dharma) Tathagata's name, that which is 'non-arising' is not the realm of all heretics, Sravakas (聲聞, Hearers), Pratyekabuddhas (緣覺, Solitary Buddhas), or Bodhisattvas (菩薩, enlightenment being) of the seventh stage. Mahamati! That 'non-arising' is another name for the Tathagata. Mahamati! For example, Indra (因陀羅, King of the Gods), Sakra (釋迦, another name for Indra), Purandara (不蘭陀羅, destroyer of cities), and so on, each of these things has many names, but it is not that having many names means having many self-natures, nor is it without self-nature. Likewise, Mahamati! In this Saha-loka (娑呵世界, world of endurance), I have three asamkhya (阿僧祇, countless) hundreds of thousands of names. Foolish people have all heard them, and each speaks my name, but they do not understand my different names as Tathagata. Mahamati! Some beings know me as Tathagata, some know me as the All-Knowing One, some know me as Buddha (佛, awakened one), some know me as the Savior of the World, some know me as the Self-Awakened One, some know me as the Guide, some know me as the Great Guide, some know me as the Guide of All, some know me as the Ascetic, some know me as Brahma (梵, the creator god), some know me as Vishnu (毗紐, the preserver god), some know me as Isvara (自在者, the supreme god), some know me as the Victorious One, some know me as Kapila (迦毗羅, founder of Samkhya school), some know me as the Real Edge, some know me as the Moon, some know me as the Sun, some know me as the One Who Arises, some know me as the One Who Does Not Arise, some know me as the One Who Does Not Perish, some know me as Emptiness, some know me as Suchness, some know me as Truth, some know me as Reality, some know me as Dharma-nature (法性, nature of reality), some know me as Nirvana (涅槃, liberation), some know me as Eternal, some know me as Equality, some know me as Non-Duality, some know me as Without Form, some know me as Liberation, some know me as the Path, some know me as Mind-Born. Mahamati! These three asamkhya hundreds of thousands of names neither increase nor decrease. This world and other worlds all know me, like the moon in the water, neither coming forth nor entering in. Those foolish people cannot understand me because they have fallen into the two extremes. Yet they all respectfully make offerings to me, but they do not well understand the meaning and intent of the words, they do not distinguish names, they do not understand self-realization, and they cling to various words.'
說章句。于不生不滅，作無性想。不知如來名號差，別，如因陀羅釋迦、不蘭陀羅。不解自通，會歸終極。於一切法，隨說計著。大慧！彼諸癡人，作如是言：『義如言說，義說無異。所以者何？謂義無身故，言說之外，更無餘義，惟止言說。』大慧！彼惡燒智，不知言說自性，不知言說生滅，義不生滅。大慧！一切言說，墮于文字，義則不墮。離性非性故，無受生，亦無身故。大慧！如來不說墮文字法，文字有無不可得故，除不墮文字。大慧！若有說言，如來說墮文字法者，此則妄說。法離文字故。是故，大慧！我等諸佛及諸菩薩，不說一字、不答一字。所以者何？法離文字故。非不饒益義說。言說者，眾生妄想故。大慧！若不說一切法者，教法則壞。教法壞者，則無諸佛、菩薩、緣覺、聲聞。若無者，誰說為誰？是故，大慧！菩薩摩訶薩，莫著言說，隨宜方便，廣說經法。以眾生悕望煩惱不一故，我及諸佛，為彼種種異解眾生而說諸法，令離心、意、意識故，不為得自覺聖智處。大慧！於一切法無所有，覺自心現量，離二妄想。諸菩薩摩訶薩依于義，不依文字。若善男子、善女人依文字者，自壞第一義，亦不能覺他。墮惡見相續而為眾說，不善了知一切法、一切地、一切相，亦不知章句。若善一切法、一切地、一
切相，通達章句，具足性義，彼則能以正無相樂而自娛樂，平等大乘建立眾生。大慧！攝受大乘者，則攝受諸佛、菩薩、緣覺、聲聞。攝受諸佛、菩薩、緣覺、聲聞者，則攝受一切眾生。攝受一切眾生者，則攝受正法。攝受正法者，則佛種不斷。佛種不斷者，則能了知得殊勝入處。知得殊勝入處，菩薩摩訶薩，常得化生，建立大乘。十自在力，現眾色像。通達眾生形類悕望煩惱諸相，如實說法。如實者，不異。如實者，不來不去相，一切虛偽息。是名如實。大慧！善男子、善女人，不應攝受隨說計著；真實者，離文字故。大慧！如為愚夫以指指物，愚夫觀指，不得實義。如是愚夫，隨言說指，攝受計著，至竟不捨，終不能得離言說指第一實義。大慧！譬如嬰兒，應食熟食，不應食生。若食生者，則令發狂。不知次第方便熟故。大慧！如是不生不滅，不方便修，則為不善。是故應當善修方便，莫隨言說，如視指端。是故，大慧！于真實義，當方便修。真實義者，微妙寂靜，是涅槃因。言說者，妄想合。妄想者，集生死。大慧！實義者，從多聞者得。大慧！多聞者，謂善於義，非善言說。善義者，不隨一切外道經論，身自不隨，亦不令他隨，是則名曰大德多聞。是故欲求義者，當親近多聞，所謂善義者，當親近多聞，所謂
【現代漢語翻譯】 現代漢語譯本： 大慧，如果有人能夠理解一切事物的表相（切相），通達經文的章句，並且完全理解其內在的真義（性義），那麼他就能以真正的無相之樂來使自己快樂，並且以平等的大乘佛法來教化眾生。大慧！攝受大乘佛法的人，就是攝受諸佛、菩薩、緣覺和聲聞。攝受諸佛、菩薩、緣覺和聲聞，就是攝受一切眾生。攝受一切眾生，就是攝受正法。攝受正法，那麼佛種就不會斷絕。佛種不絕，就能了知殊勝的入處。菩薩摩訶薩知得了殊勝的入處，就能常得化生，建立大乘佛法。以十自在力，顯現各種色相。通達眾生的形貌種類、希望、煩惱等各種表相，如實地說法。所謂『如實』，就是不異於真理。所謂『如實』，就是不來不去之相，一切虛妄止息。這就是所謂的『如實』。大慧！善男子、善女人，不應該執著于言語的表述；真正的實義，是超越文字的。大慧！比如爲了教導愚笨的人而用手指指物，愚笨的人卻只看手指，而不能理解手指所指的真正含義。同樣，愚笨的人執著于言語的表述，最終也不能理解超越言語的真正的實義。大慧！譬如嬰兒，應該吃煮熟的食物，不應該吃生的食物。如果吃生的食物，就會發狂，因為不知道次第和方便，沒有經過煮熟的過程。大慧！同樣，對於不生不滅的真理，如果不善用方便法門來修行，那就是不善巧。所以應當善於運用方便法門，不要執著于言語的表述，就像只看手指一樣。所以，大慧！對於真實的意義，應當善用方便法門來修行。真實的意義，是微妙寂靜的，是涅槃的因。言語的表述，是妄想的結合。妄想，是產生生死的根源。大慧！真實的意義，要從多聞的人那裡獲得。大慧！所謂多聞的人，是指善於理解義理的人，而不是善於言辭的人。善於理解義理的人，不隨順一切外道的經論，自己不隨順，也不讓別人隨順，這樣的人才稱得上是大德多聞。所以想要尋求真義的人，應當親近多聞的人，所謂善於義理的人。
【English Translation】 English version: Mahamati, if someone understands the characteristics of all things (切相, qie xiang), comprehends the phrases and sentences of the scriptures, and fully understands their inherent meaning (性義, xing yi), then they can enjoy themselves with the true joy of no-form and establish sentient beings in the equal Great Vehicle. Mahamati! To embrace the Great Vehicle is to embrace all Buddhas, Bodhisattvas, Pratyekabuddhas (緣覺, yuan jue), and Sravakas (聲聞, sheng wen). To embrace all Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas is to embrace all sentient beings. To embrace all sentient beings is to embrace the true Dharma. To embrace the true Dharma means that the Buddha-seed will not be cut off. If the Buddha-seed is not cut off, then one can know the supreme place of entry. Knowing the supreme place of entry, the Bodhisattva-Mahasattva constantly attains transformation birth and establishes the Great Vehicle. With the ten powers of self-mastery, they manifest various forms and appearances. They understand the forms, types, hopes, afflictions, and all aspects of sentient beings, and teach the Dharma truthfully. 'Truthfully' means not different from reality. 'Truthfully' means the aspect of neither coming nor going, where all falsehood ceases. This is called 'truthfully'. Mahamati! Good men and good women should not cling to words and descriptions; true reality is beyond words. Mahamati! For example, when one points out an object with a finger to a foolish person, the foolish person looks only at the finger and does not understand the real meaning. Likewise, foolish people cling to words and descriptions, and in the end, they cannot attain the ultimate reality that is beyond words. Mahamati! It is like an infant who should eat cooked food, not raw food. If they eat raw food, they will go mad because they do not know the proper order and skillful means, and the food has not been properly prepared. Mahamati! Similarly, without skillful means in cultivating the unborn and unceasing, it is not good. Therefore, one should skillfully cultivate skillful means and not cling to words, like looking only at the tip of a finger. Therefore, Mahamati! One should skillfully cultivate the true meaning. The true meaning is subtle, tranquil, and the cause of Nirvana. Words are the combination of delusions. Delusions are the accumulation of birth and death. Mahamati! The true meaning is obtained from those who have heard much. Mahamati! Those who have heard much are those who are skilled in meaning, not those who are skilled in words. Those who are skilled in meaning do not follow the scriptures and treatises of all external paths; they do not follow them themselves, nor do they cause others to follow them. Such a person is called a greatly virtuous and learned one. Therefore, those who seek meaning should draw near to those who have heard much, those who are skilled in meaning.
善義。與此相違，計著言說，應當遠離。」
爾時，大慧菩薩，復承佛威神而白佛言：「世尊！世尊顯示不生不滅，無有奇特。所以者何？一切外道因，亦不生不滅。世尊亦說虛空非數緣滅，及涅槃界不生不滅。世尊！外道說因，生諸世間。世尊亦說無明愛業妄想為緣，生諸世間。彼因此緣，名差別耳，外物因緣亦如是。如是，世尊！與外道論無有差別。微塵勝妙自在眾生主等，如是九物不生不滅。世尊亦說一切性不生不滅，有無不可得。外道亦說四大不壞，自性不生不滅。四大常。是四大，乃至周流諸趣不捨自性。世尊所說亦復如是。是故我言無有奇特。惟愿世尊，為說差別，所以奇特勝諸外道。若無差別者，一切外道皆亦是佛。以不生不滅故，而世尊說，一世界中多佛出世者，無有是處。如向所說，一世界中應有多佛，無差別故。」
佛告大慧：「我說不生不滅，不同外道不生不滅。所以者何？彼諸外道，有性自性，得不生不變相。我不如是墮有無品。大慧！我者離有無品，離生滅，非性非無性。如種種幻夢現，故非無性。云何無性？謂色無自性相攝受，現不現故，攝不攝故。以是故，一切性無性非無性，但覺自心現量，妄想不生，安隱快樂，世事永息。愚癡凡夫，妄想作事，非諸賢聖。不實妄想，
【現代漢語翻譯】 現代漢語譯本：善哉，善哉！與此（正見）相違背，執著于言語的辯論，應當遠離。'
這時，大慧菩薩再次憑藉佛的威神力對佛說：'世尊！您所說的「不生不滅」，並沒有什麼特別之處。為什麼這麼說呢？因為一切外道的「因」，也是不生不滅的。世尊您也說過虛空、非數緣滅以及涅槃的境界是不生不滅的。世尊！外道所說的「因」，產生世間萬物。世尊您也說無明、愛、業、妄想為緣，產生世間萬物。他們所說的「因」和「緣」，只是名稱上的差別罷了，外物的因緣也是如此。像這樣，世尊！您的說法與外道的理論沒有什麼差別。微塵、勝妙、自在、眾生主等，這九種事物都是不生不滅的。世尊您也說一切法的自性是不生不滅的，既不能說它「有」，也不能說它「無」。外道也說地、水、火、風四大元素不會壞滅，它們的自性是不生不滅的。四大是永恒存在的。這四大，乃至在六道輪迴中流轉，也不會捨棄其自性。世尊您所說的也和他們一樣。因此我說您的說法沒有什麼特別之處。希望世尊能為我們解說其中的差別，說明您的教法為什麼特別，勝過一切外道。如果沒有差別，那麼一切外道也都是佛了。因為不生不滅的緣故，而世尊您說，一個世界中不可能有多尊佛同時出現，這是不可能的。如果像您之前所說的那樣，一個世界中就應該有多尊佛，因為沒有差別啊。'
佛告訴大慧：'我說的不生不滅，不同於外道所說的不生不滅。為什麼呢？因為那些外道，認為有一個「性」或「自性」，獲得了不生不滅、永恒不變的相狀。我不是這樣，我不會落入「有」或「無」的範疇。大慧！我所說的遠離了「有」和「無」的範疇，遠離了生和滅，既不是「性」，也不是「無性」。就像種種幻象和夢境的顯現一樣，所以不能說是「無性」。什麼是「無性」呢？就是說色法沒有自性，不能被執取，因為有時顯現，有時不顯現，有時能被攝受，有時不能被攝受。因此，一切法的自性既不是「有性」，也不是「無性」，只是覺悟到自心所顯現的境界，妄想不再生起，安穩快樂，世間的事情永遠止息。愚癡的凡夫，才會憑著妄想去做事，賢聖之人不會這樣。不真實的妄想，'
【English Translation】 English version: 'Excellent, excellent! One should stay away from clinging to and arguing about words that contradict this (right view).'
Then, Mahamati (Great Wisdom), relying on the Buddha's power, spoke to the Buddha again: 'World Honored One! Your explanation of 'non-arising and non-ceasing' is not unique. Why? Because the 'cause' of all non-Buddhist (outsider) paths is also non-arising and non-ceasing. World Honored One, you also said that space, cessation through non-causal conditions, and the realm of Nirvana are non-arising and non-ceasing. World Honored One! Non-Buddhists say that 'cause' gives rise to all worlds. World Honored One, you also say that ignorance, craving, karma, and delusion are the conditions that give rise to all worlds. Their 'cause' and 'condition' are merely different names; the causes and conditions of external things are also like this. Thus, World Honored One! There is no difference between your teachings and those of the non-Buddhists. Atoms, supreme beings, self-existent beings, and so on – these nine things are non-arising and non-ceasing. World Honored One, you also say that the nature of all dharmas is non-arising and non-ceasing; it cannot be said to 'exist' or 'not exist'. Non-Buddhists also say that the four great elements (earth, water, fire, wind) are indestructible, and their inherent nature is non-arising and non-ceasing. The four great elements are eternal. These four great elements, even as they flow through the various realms of existence, do not abandon their inherent nature. What you say, World Honored One, is also like this. Therefore, I say there is nothing unique. I hope the World Honored One can explain the difference, and show why your teachings are special and superior to all non-Buddhist paths. If there is no difference, then all non-Buddhists are also Buddhas. Because of non-arising and non-ceasing, and yet you, World Honored One, say that it is impossible for multiple Buddhas to appear in one world at the same time – this is impossible. If it were as you said before, there should be multiple Buddhas in one world, because there is no difference.'
The Buddha said to Mahamati: 'My explanation of non-arising and non-ceasing is different from the non-arising and non-ceasing of the non-Buddhists. Why? Because those non-Buddhists believe that there is a 'nature' or 'self-nature' that has attained the state of non-arising, non-ceasing, and eternal unchangingness. I am not like that; I do not fall into the category of 'existence' or 'non-existence'. Mahamati! What I speak of is beyond the categories of 'existence' and 'non-existence', beyond arising and ceasing; it is neither 'nature' nor 'no-nature'. It is like the manifestation of various illusions and dreams, so it cannot be said to be 'no-nature'. What is 'no-nature'? It means that form (rupa) has no self-nature and cannot be grasped, because sometimes it appears and sometimes it does not, sometimes it can be taken up and sometimes it cannot. Therefore, the nature of all dharmas is neither 'having nature' nor 'not having nature', but simply awakening to the realm manifested by one's own mind, where delusion no longer arises, there is peace and happiness, and worldly affairs cease forever. Foolish ordinary people act based on delusion; wise and holy people do not. Unreal delusion,'
如揵闥婆城，及幻化人。大慧！如揵闥婆城及幻化人，種種眾生商賈出入。愚夫妄想謂真出入，而實無有出者入者，但彼妄想故。如是，大慧！愚癡凡夫，起不生不滅，彼亦無有有為無為。如幻人生，其實無有若生若滅，性無性無所有故。一切法亦如是，離於生滅。愚癡凡夫，墮不如實，起生滅妄想，非諸賢聖。不如實者，不爾。如性自性妄想，亦不異。若異妄想者，計著一切性自性，不見寂靜。不見寂靜者，終不離妄想。是故，大慧！無相見勝。非相見相者，受生因，故不勝。大慧！無相者，妄想不生，不起不滅，我說涅槃。大慧！涅槃者，如真實義見，離先妄想心心數法，逮得如來自覺聖智，我說是涅槃。」
爾時，世尊欲重宣此義而說偈言：
「滅除彼生論， 建立不生義， 我說如是法， 愚夫不能知。 一切法不生， 無性無所有， 乾闥婆幻夢， 有性者無因， 無生無自性， 何因空當說。 以離於和合， 覺知性不現， 是故空不生， 我說無自性。 謂一一和合， 性現而非有， 分析無和合， 非如外道見。 夢幻及垂髮， 野馬乾闥婆， 世間種種事， 無因而相現。 折伏有因論， 申暢無生義。 申暢無生者， 法流永不斷
【現代漢語翻譯】 現代漢語譯本： 就像乾闥婆城（Gandharva-city，海市蜃樓）和幻化的人一樣。大慧（Mahamati）！就像乾闥婆城和幻化的人，有各種各樣的眾生、商賈出入其中。愚蠢的人妄想地認為那是真的出入，但實際上並沒有出入的人，只是因為他們的妄想。同樣，大慧！愚癡的凡夫，生起不生不滅的念頭，但實際上並沒有有為法和無為法。就像幻化的人產生，實際上並沒有生也沒有滅，因為其自性是空無所有的。一切法也是如此，遠離生滅。愚癡的凡夫，陷入不如實的境界，生起生滅的妄想，而不是諸位賢聖。不如實，就是並非如此。就像對自性和自體性的妄想，也沒有什麼不同。如果認為妄想是不同的，就會執著於一切的自性和自體性，而無法見到寂靜。無法見到寂靜的人，終究無法脫離妄想。所以，大慧！見到無相才是殊勝的。以相見相的人，是受生的原因，所以並不殊勝。大慧！無相，就是妄想不生，不起不滅，我稱之為涅槃（Nirvana）。大慧！涅槃，就是如實地見到真義，脫離先前的妄想心和心所法，獲得如來自覺的聖智，我稱之為涅槃。
這時，世尊爲了再次宣揚這個意義，而說了偈語：
『滅除那些主張生論的人，建立不生的意義，我說的是這樣的法，愚蠢的人不能理解。一切法不生，沒有自性，一無所有，乾闥婆城、幻夢，認為有自性者是沒有原因的。沒有生，沒有自性，什麼原因要說空呢？因為脫離了和合，覺知到自性不顯現，所以空是不生的，我說沒有自性。所謂一一和合，自性顯現但並非真實存在，分析之後沒有和合，不像外道的見解。夢幻和垂髮，野馬和乾闥婆城，世間種種事物，沒有原因卻顯現出來。折服有因論，闡揚無生義。闡揚無生者，法流永遠不會斷絕。』
【English Translation】 English version: Like a Gandharva-city (Gandharva-city, mirage) and an illusionary person. Mahamati! Like a Gandharva-city and an illusionary person, various beings and merchants enter and exit. Foolish people falsely imagine that it is a real entry and exit, but in reality, there are no people entering or exiting, it is only because of their delusion. Likewise, Mahamati! Ignorant ordinary people give rise to the thought of neither arising nor ceasing, but in reality, there are neither conditioned nor unconditioned dharmas. Just like an illusionary person is born, in reality, there is neither birth nor death, because its nature is empty and devoid of anything. All dharmas are also like this, apart from arising and ceasing. Foolish ordinary people, falling into the unreal, give rise to the delusion of arising and ceasing, not like the wise and noble ones. Unreal means it is not so. Just like the delusion about self-nature and own-being, there is no difference. If one thinks that delusion is different, one will be attached to all self-nature and own-being, and will not be able to see tranquility. Those who cannot see tranquility will never be able to escape from delusion. Therefore, Mahamati! Seeing the signless is superior. Those who see signs through signs are the cause of rebirth, so they are not superior. Mahamati! Signless means that delusion does not arise, neither arising nor ceasing, I call it Nirvana (Nirvana). Mahamati! Nirvana is to see the true meaning as it is, to be free from the previous deluded mind and mental functions, and to attain the self-realized sacred wisdom of the Tathagata, I call it Nirvana.
At that time, the World Honored One, wishing to proclaim this meaning again, spoke in verse:
'Eliminate those who advocate the theory of arising, establish the meaning of non-arising, I speak of such a Dharma, which foolish people cannot understand. All dharmas do not arise, without self-nature, without anything, Gandharva cities and illusions, those who think there is self-nature have no cause. Without birth, without self-nature, what cause should emptiness be spoken of? Because it is apart from combination, realizing that self-nature does not appear, therefore emptiness does not arise, I say there is no self-nature. The so-called combination one by one, self-nature appears but is not truly existent, after analysis there is no combination, not like the views of externalists. Dreams and illusions and falling hair, mirages and Gandharva cities, all kinds of things in the world, appear without cause. Subdue the theory of causation, expound the meaning of non-arising. Those who expound non-arising, the Dharma stream will never be cut off.'
， 熾然無因論， 恐怖諸外道。 云何何所因， 彼以何故生， 於何處和合， 而作無因論？ 觀察有為法， 非無因有因， 彼生滅論者， 所見從是滅。 云何為無生， 為是無性耶？ 為顧視諸緣， 有法名無生？ 名不應無義， 惟為分別說， 非無性無生， 亦非顧諸緣， 非有性而名， 名亦非無義。 一切諸外道， 聲聞及緣覺， 七住非境界， 是名無生相。 遠離諸因緣， 亦離一切事， 惟有微心住， 想所想俱離， 其身隨轉變， 我說是無生。 無外性無性， 亦無心攝受， 斷除一切見， 我說是無生。 如是無自性， 空等應分別， 非空故說空， 無生故說空。 因緣數和合， 則有生有滅， 離諸因緣數， 無別有生滅。 舍離因緣數， 更無有異性， 若言一異者， 是外道妄想。 有無性不生， 非有亦非無， 除其數轉變， 是悉不可得。 但有諸俗數， 展轉為鉤鎖， 離彼因緣鎖， 生義不可得。 生無性不起， 離諸外道過， 但說緣鉤鎖， 凡愚不能了。 若離緣鉤鎖， 別有生性者， 是則無因論， 破壞鉤鎖義。 如
【現代漢語翻譯】 現代漢語譯本 熾盛的無因論，使所有外道感到恐懼。 他們提問：『什麼是原因？什麼不是原因？』 『事物因何而生？』 『在何處聚合，從而產生無因論？』 觀察有為法（saṃskṛta-dharma），既不是沒有原因，也不是有原因。 那些主張生滅論的人，他們的見解由此而滅。 『什麼是無生？』 『是無自性嗎？』 『還是考慮到各種因緣，才將法稱為無生？』 名稱不應毫無意義，只是爲了分別而說。 並非無自性就是無生，也不是考慮到各種因緣。 並非有自性而有名，名稱也不是毫無意義。 所有外道（tīrthika）、聲聞（śrāvaka）和緣覺（pratyekabuddha）， 七住菩薩的境界不是他們所能達到的，這就是無生相。 遠離各種因緣，也遠離一切事物。 只有微細的心存在，能想和所想都已遠離。 其身隨之轉變，我說這就是無生。 沒有外在的自性，也沒有內在的自性，也沒有心識的攝取。 斷除一切見解，我說這就是無生。 像這樣無自性，空等概念應該分別理解。 不是因為空才說空，而是因為無生才說空。 因緣聚合，就有生有滅。 離開各種因緣，就沒有另外的生滅。 捨棄因緣，就沒有其他的自性。 如果說有一或異，那是外道的妄想。 有無自性不生，非有也非無。 除了因緣的轉變，這些都是不可得的。 只有世俗的因緣，輾轉相依如鉤鎖。 離開這些因緣鎖，生的意義就不可得。 生無自性，不會生起，遠離各種外道的過失。 只是說因緣如鉤鎖相連，凡夫愚人不能理解。 如果離開因緣鎖，另外有生的自性， 那就是無因論，破壞了因緣鉤鎖的意義。 如...
【English Translation】 English version The blazing doctrine of no cause terrifies all the heretics (tīrthika). They ask: 'What is the cause? What is not the cause?' 'Why are things born?' 'Where do they gather, thus creating the doctrine of no cause?' Observing conditioned dharmas (saṃskṛta-dharma), they are neither without cause nor with cause. Those who advocate the theory of arising and ceasing, their views are extinguished from this. 'What is non-arising?' 'Is it without inherent nature?' 'Or is it by considering various conditions that a dharma is called non-arising?' Names should not be meaningless, but are spoken for the sake of distinction. It is not that being without inherent nature is non-arising, nor is it by considering various conditions. It is not that having inherent nature gives rise to a name, nor is the name meaningless. All the heretics (tīrthika), śrāvakas (śrāvaka), and pratyekabuddhas (pratyekabuddha), The state of the seventh stage Bodhisattva is not within their reach; this is called the characteristic of non-arising. Being apart from all conditions, also being apart from all things, Only the subtle mind remains, both the object of thought and the thought itself are separated, Its body transforms accordingly, I say this is non-arising. There is no external inherent nature, nor is there internal inherent nature, nor is there the mind's acceptance. Cutting off all views, I say this is non-arising. Like this, being without inherent nature, emptiness and other concepts should be understood separately. It is not because of emptiness that emptiness is spoken of, but because of non-arising that emptiness is spoken of. When causes and conditions gather, there is arising and ceasing. Apart from various causes and conditions, there is no separate arising and ceasing. Abandoning causes and conditions, there is no other inherent nature. If one speaks of one or different, that is the delusion of heretics. Having or not having inherent nature, there is no arising, neither being nor non-being. Except for the transformation of conditions, these are all unattainable. There are only worldly conditions, mutually dependent like hooks and chains. Apart from these chains of conditions, the meaning of arising is unattainable. Arising without inherent nature does not arise, being apart from the faults of various heretics. It is only said that conditions are linked like hooks and chains, which ordinary fools cannot understand. If, apart from the chains of conditions, there is a separate inherent nature of arising, That is the doctrine of no cause, destroying the meaning of the hooks and chains of conditions. Like...
燈顯眾像， 鉤鎖現若然， 是則離鉤鎖， 別更有諸性。 無性無有生， 如虛空自性， 若離於鉤鎖， 慧無所分別。 復有餘無生， 賢聖所得法， 彼生無生者(彼生是四相生)， 是則無生忍。 若使諸世間， 觀察鉤鎖者， 一切離鉤鎖， 從是得三昧。 癡愛諸業等， 是則內鉤鎖， 攢燧泥團輪， 種子等名外。 若使有他性， 而從因緣生， 彼非鉤鎖義， 是則不成就。 若生無自性， 彼為誰鉤鎖？ 展轉相生故， 當知因緣義。 使生有他性， 而從因緣生， 彼非鉤鎖義， 是則不成就。 堅濕暖動法， 凡愚生妄想， 離數無異法， 是則說無性。 如醫療眾病， 無有若干論， 以病差別故， 為設種種治。 我為彼眾生， 破壞諸煩惱， 知其根優劣， 為彼說度門。 非煩惱根異， 而有種種法， 唯說一乘法， 是則為大乘。」
爾時，大慧菩薩摩訶薩復白佛言：「世尊！一切外道，皆起無常妄想。世尊亦說一切行無常，是生滅法。此義云何？為邪為正？為有幾種無常？」
佛告大慧：「一切外道有七種無常，非我法也。何等為七？彼有說言，作已而舍，是名
【現代漢語翻譯】 現代漢語譯本 燈光照耀顯現出各種形象，鉤鎖也顯現得好像真實存在一樣， 但這實際上是離開了鉤鎖的，另外還有其他的自性。 自性本無，沒有產生，就像虛空的自性一樣。 如果離開了鉤鎖，智慧就無從分別。 還有一種無生，是賢聖所證得的法， 這種『彼生無生』（『彼生』指的是四相生）， 就是無生法忍。如果世間的人們， 觀察鉤鎖的道理，一切都脫離了鉤鎖， 就能從中獲得三昧（samadhi）。 愚癡、貪愛以及各種業等， 這些是內在的鉤鎖；攢燧、泥團、車輪， 種子等等，是外在的鉤鎖。如果事物有其他的自性， 並且是從因緣而生，那就不符合鉤鎖的意義， 這樣就不能成就。如果產生的事物沒有自性， 那又是誰在鉤鎖它呢？因為輾轉相生， 應當明白因緣的意義。如果事物有其他的自性， 並且是從因緣而生，那就不符合鉤鎖的意義， 這樣就不能成就。堅硬、潮濕、溫暖、流動這些法， 凡夫愚人會產生妄想，離開了這些數量就沒有其他的法， 這就是所謂的無自性。 就像醫生治療各種疾病，沒有固定的理論， 因為疾病有差別，所以設定各種不同的治療方法。 我爲了那些眾生， 破壞各種煩惱，瞭解他們根性的優劣， 為他們宣說解脫之門。 並非煩惱的根源不同， 而有種種不同的法門，只是宣說唯一的佛乘之法， 這就是所謂的大乘（Mahayana）。』 當時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）又對佛說：『世尊！一切外道，都產生無常的妄想。世尊也說一切行是無常的，是生滅之法。這其中的意義是什麼呢？是邪見還是正見？無常有幾種呢？』 佛告訴大慧：『一切外道有七種無常的見解，這不是我的佛法。是哪七種呢？他們有人說，造作之後就捨棄，這叫做無常。
【English Translation】 English version Lights display various images, and hooks and chains appear as if they are real. But this is actually apart from the hooks and chains; there are other natures. Nature is originally non-existent, without arising, like the nature of emptiness. If one is apart from the hooks and chains, wisdom has nothing to differentiate. There is also another non-arising, the Dharma attained by the wise and noble. This 'that-arising non-arising' ('that-arising' refers to the arising of the four characteristics), is the forbearance of non-arising. If the people of the world, observe the principle of hooks and chains, and all are liberated from the hooks and chains, they can obtain samadhi (samadhi) from it. Ignorance, craving, and various karmas, these are internal hooks and chains; fire drills, mud balls, wheels, seeds, etc., are external hooks and chains. If things have other natures, and arise from causes and conditions, then it does not conform to the meaning of hooks and chains, and thus cannot be accomplished. If the things that arise have no self-nature, then who is hooking and chaining them? Because of the mutual arising, one should understand the meaning of causes and conditions. If things have other natures, and arise from causes and conditions, then it does not conform to the meaning of hooks and chains, and thus cannot be accomplished. Hardness, moisture, warmth, and motion, ordinary fools will generate delusions; apart from these numbers, there are no other dharmas, this is what is called no self-nature. Just like a doctor treating various diseases, there is no fixed theory, because diseases have differences, so various different treatments are set up. I, for those sentient beings, destroy various afflictions, understand the superiority and inferiority of their roots, and proclaim the gate of liberation for them. It is not that the roots of afflictions are different, and there are various different Dharma gates, but only the one vehicle of the Buddha is proclaimed, this is what is called the Great Vehicle (Mahayana).' At that time, Mahamati Bodhisattva-Mahasattva (Mahamati Bodhisattva-Mahasattva) again said to the Buddha: 'World Honored One! All non-Buddhists generate the delusion of impermanence. The World Honored One also said that all conditioned things are impermanent, are dharmas of arising and ceasing. What is the meaning of this? Is it a wrong view or a right view? How many kinds of impermanence are there?' The Buddha told Mahamati: 'All non-Buddhists have seven kinds of impermanent views, which are not my Dharma. What are the seven? Some of them say that after creating, they abandon it, this is called impermanence.'
無常。有說形處壞，是名無常。有說即色是無常。有說色轉變中間，是名無常。無間自之散壞，如乳酪等轉變，中間不可見，無常毀壞，一切性轉。有說性無常。有說性無性無常。有說一切法不生無常，入一切法。大慧！性無性無常者，謂四大及所造自相壞。四大自性不可得，不生。彼不生無常者，非常無常。一切法有無不生，分析乃至微塵不可見，是不生義非生，是名不生無常相。若不覺此者，墮一切外道生無常義。大慧！性無常者，是自心妄想，非常無常性。所以者何？謂無常自性不壞。大慧！此是一切性無性無常事。除無常，無有能令一切法性無性者。如杖瓦石，破壞諸物。現見各各不異，是性無常事，非作所作有差別。此是無常，此是事。作所作無異者，一切性常，無因性。大慧！一切性無性有因，非凡愚所知，非因不相似事生。若生者，一切性悉皆無常。是不相似事。作所作無有別異。而悉見有異。若性無常者，墮作因性相。若墮者一切性不究竟。一切性作因相墮者，自無常應無常。無常無常故，一切性不無常，應是常。若無常入一切性者，應墮三世。彼過去色與壞俱，未來不生，色不生故，現在色與壞相俱。色者，四大積集差別。四大及造色自性不壞，離異不異故。一切外道一切四大不壞，一切三有四大
及造色，在所知有生滅。離四大造色，一切外道於何所思惟無常？四大不生，自性相不壞故。離始造無常者，非四大。復有異四大，各各異相。自相故，非差別可得，彼無差別。斯等不更造，二方便不作，當知是無常。彼形處壞無常者，謂四大及造色不壞，至竟不壞。大慧！竟者，分析乃至微塵觀察壞。四大及造色形處異見長短不可得，非四大。四大不壞，形處壞現。墮在數論。色即無常者，謂色即是無常。彼則形處無常，非四大。若四大無常者，非俗數言說。世俗言說非性者，則墮世論。見一切性，但有言說，不見自相生。轉變無常者。謂色異性現，非四大。如金，作莊嚴具，轉變現，非金性壞，但莊嚴具處所壞。如是余性轉變等，亦如是。如是等種種外道無常見妄想。火燒四大時，自相不燒。各各自相相壞者，四大造色應斷。大慧！我法起非常非無常。所以者何？謂外性不決定故。惟說三有微心，不說種種相有生有滅。四大合會差別，四大及造色，故妄想二種事攝所攝。知二種妄想，離外性無性二種見，覺自心現量。妄想者，思想作行生，非不作行。離心性無性妄想，世間出世間上上一切法，非常非無常。不覺自心現量，墮二邊惡見相續。一切外道不覺自妄想，此凡夫無有根本，謂世間、出世間上上法，從說妄想
【現代漢語翻譯】 現代漢語譯本 以及所造的色法（rupa），在所認知的事物中存在生滅現象。如果離開地、水、火、風這四大元素所造的色法，一切外道會認為什麼是不常的呢？四大不生，其自性之相不會壞滅。如果離開最初所造的色法而認為有無常，那不是四大。如果認為有異於四大的東西，它們各自有不同的相狀。因為它們各自有自相，所以無法區分差別，它們之間沒有差別。這些東西不再被創造，兩種方便（因和緣）也不起作用，應當知道它們是無常的。他們所說的形體處所壞滅的無常，是指四大和所造的色法不壞滅，最終也不會壞滅。大慧（Mahamati）！『竟』的意思是，分析乃至觀察到微塵的壞滅。四大和所造的色法，其形體處所的差異，長短等是不可得見的，不是四大。四大不壞滅，只是形體處所的壞滅顯現。這落入了數論（Samkhya）的觀點。認為色法就是無常，他們所說的只是形體處所的無常，而不是四大。如果認為四大是無常的，那就無法用世俗的語言來表達。如果世俗的言語不是真實的，那就落入了世間論。他們只看到一切事物的言說，而看不到自相的生起。他們所說的轉變無常，是指色法的異性顯現，而不是四大。比如黃金，做成莊嚴具，只是轉變了顯現，而不是黃金的本性壞滅，只是莊嚴具的處所壞滅。像這樣，其餘事物的性質轉變等等，也是如此。像這樣，種種外道有關於無常的虛妄想法。當火燃燒四大時，其各自的自相不會被燒燬。如果各自的自相相互壞滅，那麼四大和所造的色法就應該斷滅。大慧！我的佛法既不是常，也不是無常。為什麼呢？因為外在事物的性質是不決定的。只是說三有（三界）的微細心，不說種種相的有生有滅。四大聚合的差別，四大以及所造的色法，因此虛妄分別包含能取和所取兩種。瞭解這兩種虛妄分別，遠離外在事物有和無的兩種見解，覺悟自心所顯現的現量。虛妄分別，是思想作用而產生行為，不是沒有作用的行為。離開心性和無性的虛妄分別，世間和出世間一切上上的法，既不是常，也不是無常。不覺悟自心所顯現的現量，就會墮入兩種極端的惡見，並且相續不斷。一切外道不覺悟自己的虛妄分別，這些凡夫沒有根本，認為世間和出世間一切上上的法，都是從言說虛妄分別而來。
【English Translation】 English version And the produced form (rupa), in what is known, there is arising and ceasing. Apart from the four great elements (mahabhuta) and produced form, what do all the heretics contemplate as impermanent? If the four great elements do not arise, their self-nature does not decay. If one considers impermanence apart from what is initially produced, that is not the four great elements. If there are things different from the four great elements, they each have different characteristics. Because they each have their own characteristics, no distinction can be made, and there is no difference between them. These things are no longer created, and the two means (cause and condition) do not function; it should be known that they are impermanent. Their so-called impermanence of the destruction of form and location refers to the four great elements and produced form not being destroyed, and ultimately not being destroyed. Mahamati! 'Ultimately' means analyzing and observing the destruction down to the level of dust particles. The differences in form and location, length, and shortness of the four great elements and produced form are not discernible; they are not the four great elements. The four great elements are not destroyed, only the destruction of form and location appears. This falls into the view of Samkhya. To say that form is impermanent means that only the form and location are impermanent, not the four great elements. If the four great elements are impermanent, then it cannot be expressed in conventional language. If conventional language is not real, then it falls into worldly views. They only see the expression of all things, but do not see the arising of self-nature. Their so-called impermanence of transformation refers to the appearance of different natures of form, not the four great elements. For example, gold, when made into ornaments, only transforms in appearance, but the nature of gold does not decay, only the location of the ornaments decays. Likewise, the transformation of other natures is also like this. In this way, various heretics have delusional thoughts about impermanence. When fire burns the four great elements, their respective self-natures are not burned. If their respective self-natures destroy each other, then the four great elements and produced form should be annihilated. Mahamati! My Dharma is neither permanent nor impermanent. Why? Because the nature of external things is not determined. It only speaks of the subtle mind of the three realms (triloka), and does not speak of the arising and ceasing of various phenomena. The differences in the aggregation of the four great elements, the four great elements and produced form, therefore, delusional discrimination includes both the grasper and the grasped. Understanding these two kinds of delusional discrimination, and being apart from the two views of existence and non-existence of external things, one awakens to the directly perceived reality of one's own mind. Delusional discrimination is the arising of action through thought, not the absence of action. Being apart from the delusional discrimination of mind-nature and non-nature, all the supreme Dharmas of the world and beyond are neither permanent nor impermanent. Not awakening to the directly perceived reality of one's own mind, one falls into two extreme evil views, and they continue without end. All heretics do not awaken to their own delusional discrimination, and these ordinary people have no foundation, believing that all the supreme Dharmas of the world and beyond come from the expression of delusional discrimination.
生，非凡愚所覺。」
爾時，世尊欲重宣此義而說偈言：
「遠離於始造， 及與形處異， 性與色無常， 外道愚妄想。 諸性無有壞， 大大自性住， 外道無常想， 沒在種種見。 彼諸外道等， 無若生若滅， 大大性自常， 何謂無常想？ 一切唯心量， 二種心流轉， 攝受及所攝， 無有我我所。 梵天為樹根， 枝條普周遍， 如是我所說， 惟是彼心量。」
爾時，大慧菩薩復白佛言：「世尊！惟愿為說一切菩薩、聲聞、緣覺滅正受次第相續。若善於滅正受次第相續相者，我及余菩薩終不妄舍滅正受樂門，不墮一切聲聞、緣覺、外道愚癡。」
佛告大慧：「諦聽，諦聽！善思念之，當爲汝說。」
大慧白佛言：「世尊！惟愿為說。」
佛告大慧：「六地起菩薩摩訶薩及聲聞、緣覺，入滅正受。第七地菩薩摩訶薩，唸唸正受，離一切性自性相正受，非聲聞、緣覺。諸聲聞、緣覺，墮有行，攝所攝相滅正受，是故七地非念正受。得一切法無差別相，非分得種種相性，覺一切法善不善性相正受，是故七地無善念正受。大慧！八地菩薩及聲聞、緣覺，心、意、意識妄想相滅。初地乃至七地菩薩摩訶薩，觀三界心、意、意識量，離
【現代漢語翻譯】 現代漢語譯本： 『生，不是凡夫愚昧之人所能覺察的。』 這時，世尊想要再次宣揚這個道理，就說了以下偈語： 『遠離最初的創造者，以及與形體處所不同的事物， 性質和色法都是無常的，外道之人對此妄加揣測。 各種自性都不會毀壞，地、水、火、風四大要素的自性是常住的， 外道之人卻認為它們是無常的，沉溺在各種錯誤的見解中。 那些外道等等，認為沒有生也沒有滅， 四大要素的自性是常住的，又怎麼能說是無常的呢？ 一切都是唯心所量度的，兩種心識在流轉， 能攝受的心和所攝受的境，沒有我也沒有我所。 梵天（Brahma，印度教的創造神）是樹的根，枝條普遍地伸展開來， 就像我所說的，這只是他們的心量而已。』 這時，大慧菩薩（Mahamati Bodhisattva）再次對佛說：『世尊！希望您能為我們講說一切菩薩（Bodhisattva）、聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，通過觀察因緣而自我覺悟者）進入滅盡正受（nirodha-samāpatti，一種高級禪定狀態）的次第相續。如果我以及其他菩薩能夠善於瞭解滅盡正受次第相續的相狀，我們最終就不會輕易捨棄滅盡正受的快樂之門，也不會墮入一切聲聞、緣覺、外道的愚癡之中。』 佛告訴大慧：『仔細聽，仔細聽！好好地思考，我會為你解說。』 大慧對佛說：『世尊！希望您能為我們講說。』 佛告訴大慧：『六地（第六個菩薩階位）的菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）以及聲聞、緣覺，可以進入滅盡正受。第七地（第七個菩薩階位）的菩薩摩訶薩，唸唸都在正受之中，遠離一切自性（svabhāva）的自性相（svalakṣaṇa）的正受，這不是聲聞、緣覺所能達到的。那些聲聞、緣覺，墮入有為法（saṃskṛta dharma），執著于能攝受和所攝受的相狀的滅盡正受，因此七地菩薩不是念正受。他們證得一切法無差別相，不是部分地獲得種種相的自性，覺悟一切法善與不善的自性相的正受，因此七地菩薩沒有善念的正受。大慧！八地（第八個菩薩階位）的菩薩以及聲聞、緣覺，心（citta）、意（manas）、意識（vijñāna）的妄想相都已滅盡。初地（第一個菩薩階位）乃至七地的菩薩摩訶薩，觀察三界（欲界、色界、無色界）的心、意、意識的量，遠離了
【English Translation】 English version: 'Birth is not perceived by ordinary fools.' At that time, the World-Honored One, desiring to reiterate this meaning, spoke the following verses: 'Far removed from the original creator, and different from forms and locations, Nature and form are impermanent; externalists foolishly imagine otherwise. Various natures are indestructible; the great elements (mahābhūta) abide in their own nature, Externalists imagine impermanence, immersed in various views. Those externalists, etc., believe there is neither birth nor death, The nature of the great elements is eternally abiding; how can one speak of impermanence? Everything is measured by the mind alone; two kinds of mind flow, The receiver and the received; there is no 'I' or 'mine'. Brahma (梵天，Hindu god of creation) is the root of the tree; branches spread everywhere, As I have said, it is only their mental measurement.' At that time, Mahamati Bodhisattva (大慧菩薩) again said to the Buddha: 'World-Honored One! I wish you would explain the sequential succession of the extinction samāpatti (滅盡正受, nirodha-samāpatti) for all Bodhisattvas (菩薩), Śrāvakas (聲聞, hearers of the teachings), and Pratyekabuddhas (緣覺, solitary realizers). If I and other Bodhisattvas are skilled in understanding the sequential succession of the extinction samāpatti, we will ultimately not rashly abandon the joyful gate of the extinction samāpatti, nor will we fall into the foolishness of all Śrāvakas, Pratyekabuddhas, and externalists.' The Buddha said to Mahamati: 'Listen carefully, listen carefully! Reflect well on it, and I will explain it to you.' Mahamati said to the Buddha: 'World-Honored One! I wish you would explain it to us.' The Buddha said to Mahamati: 'Bodhisattva-Mahāsattvas (菩薩摩訶薩, great bodhisattvas) of the sixth ground (六地, sixth bodhisattva stage), as well as Śrāvakas and Pratyekabuddhas, can enter the extinction samāpatti. Bodhisattva-Mahāsattvas of the seventh ground (第七地, seventh bodhisattva stage) are constantly in samāpatti, apart from the self-nature characteristic (svalakṣaṇa) of all natures (svabhāva); this is not attainable by Śrāvakas and Pratyekabuddhas. Those Śrāvakas and Pratyekabuddhas, falling into conditioned dharmas (saṃskṛta dharma), are attached to the extinction samāpatti of the receiver and the received; therefore, the seventh ground is not a samāpatti of thought. They attain the undifferentiated characteristic of all dharmas, not partially obtaining the nature of various characteristics, realizing the samāpatti of the nature of good and non-good of all dharmas; therefore, the seventh ground has no samāpatti of good thought. Mahamati! For Bodhisattvas of the eighth ground (第八地), as well as Śrāvakas and Pratyekabuddhas, the deluded appearances of mind (citta), intellect (manas), and consciousness (vijñāna) are extinguished. Bodhisattva-Mahāsattvas from the first ground (初地, first bodhisattva stage) to the seventh ground observe the measure of mind, intellect, and consciousness of the three realms (欲界, 色界, 無色界, desire realm, form realm, formless realm), and are apart from'
我我所，自妄想修，墮外性種種相。愚夫二種自心，攝所攝，向無知，不覺無始過惡，虛偽習氣所薰。大慧！八地菩薩摩訶薩、聲聞、緣覺涅槃。菩薩者，三昧覺所持，是故三昧門樂，不般涅槃。若不持者，如來地不滿足，棄捨一切為眾生事，佛種則斷，諸佛世尊為示如來不可思議無量功德。聲聞、緣覺三昧門，得樂所牽故，作涅槃想。大慧！我分部七地，善修心、意、意識相，善修我我所，攝受人法無我，生滅自共相，善四無礙，決定力三昧門，地次第相續，入道品法。不令菩薩摩訶薩不覺自共相，不善七地，墮外道邪徑，故立地次第。大慧！彼實無有若生若滅，除自心現量。所謂地次第相續，及三界種種行，愚夫所不覺。愚夫所不覺者，謂我及諸佛說地次第相續，及說三界種種行。
「複次，大慧！聲聞、緣覺、第八菩薩地，滅三昧樂門醉所醉，不善自心現量，自共相習氣所障。墮人法無我法攝受見，妄想涅槃想，非寂滅智慧覺。大慧！菩薩者，見滅三昧門樂，本願哀愍，大悲成就，知分別十無盡句，不妄想涅槃想。彼已涅槃妄想不生故，離攝所攝妄想。覺了自心現量，一切諸法妄想不生。不墮心、意、意識，外性自性相計著妄想。非佛法因不生，隨智慧生，得如來自覺地。如人夢中方便度水，未度而覺。
【現代漢語翻譯】 現代漢語譯本： 執著于『我』和『我所』（屬於我的事物）的觀念，是因為自己虛妄的念頭，才會墮入外道的種種表象之中。愚昧的人執著于兩種自心的狀態，即能攝受和所攝受，因為無知，不能覺察到無始以來的過錯和被虛偽的習氣所薰染。大慧（菩薩名）！聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而覺悟者）在第八地菩薩摩訶薩（ महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानsattva， 偉大的覺悟者）的境界就證入涅槃（Nirvana，解脫）。菩薩因為有三昧（Samadhi，禪定）的覺悟所護持，所以樂於進入三昧之門，而不進入涅槃。如果菩薩沒有三昧的護持，就不能圓滿如來的境界，就會放棄一切為眾生服務的事業，佛種就會斷絕，諸佛世尊會為他們展示如來不可思議的無量功德。聲聞、緣覺因為三昧之門帶來的快樂所牽引，所以會產生涅槃的想法。大慧！我將七地進行分部，是爲了讓菩薩能夠更好地修習心、意、意識的表象，更好地修習『我』和『我所』，攝受人無我和法無我（Anatta，無我），以及生滅的自相和共相，善於運用四無礙辯才，堅定地進入三昧之門，按照地的次第相續修行，進入道品之法。這樣做是爲了不讓菩薩摩訶薩不能覺察自相和共相，不善於修習七地，從而墮入外道的邪路，所以才設立地的次第。大慧！實際上並沒有什麼生滅，除了自心的顯現。所謂地的次第相續，以及三界（欲界、色界、無色界）的種種行為，都是愚昧的人所不能覺察的。愚昧的人所不能覺察的，就是我和諸佛所說的地的次第相續，以及所說的三界種種行為。
『此外，大慧！聲聞、緣覺和第八地菩薩，因為滅盡三昧之門的快樂所迷惑，不善於覺察自心顯現的量，被自相和共相的習氣所障礙，墮入人無我和法無我的攝受見解之中，虛妄地認為涅槃是寂滅，而不是寂滅的智慧覺悟。大慧！菩薩能夠看到滅盡三昧之門的快樂，因為有本願的哀憫之心，大悲心得以成就，知道分別十無盡句，所以不會虛妄地認為涅槃是真實的。因為他們已經不再產生涅槃的妄想，所以能夠遠離能攝受和所攝受的妄想，覺悟自心顯現的量，一切諸法的妄想都不會產生，不會墮入心、意、意識，以及外道所執著的外性和自性的表象之中。這樣，非佛法的因就不會產生，隨著智慧的增長，就能獲得如來自覺的境界，就像人在夢中方便地想要渡過河流，還沒有渡過就已經醒來一樣。』
【English Translation】 English version: Clinging to the notions of 'I' and 'mine' arises from one's own deluded thoughts, causing one to fall into the various appearances of external paths. Foolish people cling to two states of their own minds, namely, the grasping and the grasped. Due to ignorance, they fail to perceive the beginningless faults and the influence of false habitual tendencies. Mahamati (name of a Bodhisattva)! Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers) attain Nirvana (liberation) in the eighth Bodhisattva-Mahasattva stage. Bodhisattvas, being sustained by the Samadhi (meditative absorption) of awakening, delight in entering the gate of Samadhi and do not enter Nirvana. If Bodhisattvas are not sustained by Samadhi, they will not fulfill the Tathagata's (Buddha's) stage, will abandon all activities for the sake of sentient beings, and the Buddha-seed will be cut off. The Buddhas, the World-Honored Ones, reveal to them the inconceivable and immeasurable merits of the Tathagata. Sravakas and Pratyekabuddhas, being drawn by the pleasure of the Samadhi gate, conceive the idea of Nirvana. Mahamati! I have divided the seven stages to enable Bodhisattvas to better cultivate the appearances of mind, thought, and consciousness, to better cultivate 'I' and 'mine,' to embrace the non-self of persons and the non-self of phenomena (Anatta, no-self), as well as the self-characteristics and common characteristics of arising and ceasing, to skillfully utilize the four unobstructed eloquence, to firmly enter the gate of Samadhi, to continuously cultivate according to the order of the stages, and to enter the Dharma of the path. This is done to prevent Bodhisattva-Mahasattvas from failing to perceive the self-characteristics and common characteristics, from being unskilled in cultivating the seven stages, and from falling into the heretical paths of external ways. Therefore, the order of the stages is established. Mahamati! In reality, there is no arising or ceasing, except for the manifestation of one's own mind. The so-called continuous order of the stages, as well as the various activities of the three realms (desire realm, form realm, formless realm), are not perceived by foolish people. What foolish people do not perceive is the continuous order of the stages spoken by me and the Buddhas, as well as the various activities of the three realms.
'Furthermore, Mahamati! Sravakas, Pratyekabuddhas, and Bodhisattvas in the eighth stage, being deluded by the pleasure of the cessation Samadhi gate, are not skilled in perceiving the measure of the manifestation of their own minds, and are obstructed by the habitual tendencies of self-characteristics and common characteristics. They fall into the views of embracing the non-self of persons and the non-self of phenomena, falsely believing that Nirvana is extinction, rather than the awakening of extinction wisdom. Mahamati! Bodhisattvas can see the pleasure of the cessation Samadhi gate, because they have the compassion of their original vows, and their great compassion is accomplished. They know how to distinguish the ten inexhaustible statements, so they do not falsely believe that Nirvana is real. Because they no longer generate the delusion of Nirvana, they can be free from the delusion of the grasping and the grasped, awaken to the measure of the manifestation of their own minds, and all delusions of phenomena will not arise. They will not fall into the mind, thought, and consciousness, as well as the appearances of external nature and self-nature clung to by external paths. In this way, the causes of non-Buddhist Dharma will not arise, and as wisdom grows, they will attain the self-realized stage of the Tathagata, just as a person in a dream conveniently wants to cross a river, but awakens before crossing.'
覺已思惟，為正為邪？非正非邪。余無始見聞覺識因想，種種習氣，種種形處，墮有無想，心、意、意識夢現。大慧！如是菩薩摩訶薩，于第八菩薩地，見妄想生。從初地轉進至第七地，見一切法如幻等，方便度攝所攝心妄想，行已，作佛法方便，未得者令得。大慧！此是菩薩涅槃方便不懷，離心、意、意識，得無生法忍。大慧！于第一義無次第相續，說無所有妄想寂滅法。」
爾時，世尊欲重宣此義而說偈言：
「心量無所有， 此住及佛地， 去來及現在， 三世諸佛說。 心量地第七， 無所有第八， 二地名為住， 佛地名最勝。 自覺智及凈， 此則是我地， 自在最勝處， 清凈妙莊嚴。 照曜如盛火， 光明悉遍至， 熾炎不壞目， 周輪化三有。 化現在三有， 或有先時化， 于彼演說乘， 皆是如來地。 十地則為初， 初則為八地， 第九則為七， 七亦復為八； 第二為第三， 第四為第五， 第三為第六， 無所有何次。」
爾時，大慧菩薩復白佛言：「世尊！如來、應供、等正覺，為常無常？」
佛告大慧：「如來、應供、等正覺，非常非無常。謂二俱有過。常者，有作主過。常者，一切外道說作者。無
【現代漢語翻譯】 現代漢語譯本：覺悟已經開始思考，這是正確的還是錯誤的呢？既非正確也非錯誤。其餘的無始以來的見聞覺識，以及由其產生的種種習氣和種種形態，都墮入了有想和無想的境界，心、意、意識在夢中顯現。大慧（Mahamati）！像這樣的菩薩摩訶薩（Bodhisattva-Mahāsattva），在第八菩薩地（eighth Bodhisattva ground）上，能夠見到妄想的產生。從初地（first ground）轉進到第七地（seventh ground），見到一切法都如幻象一般，用方便法門來攝取和度化所攝的心妄想，在修行之後，運用佛法方便，使那些尚未證得的人得以證得。大慧（Mahamati）！這就是菩薩不捨棄涅槃（Nirvana）的方便法門，遠離心、意、意識，從而獲得無生法忍（anutpattika-dharma-ksanti）。大慧（Mahamati）！在第一義諦（paramārtha-satya）中，沒有次第相續，所說的是無所有、妄想寂滅之法。
這時，世尊（Lord Buddha）想要再次宣說這個道理，於是說了偈語：
『心量本無所有，此住處即是佛地， 過去、未來和現在，三世諸佛皆是如此說。 心量地是第七地，無所有是第八地， 這兩地名為住，佛地則名為最勝。 自覺智以及清凈，這就是我的地， 自在且最殊勝之處，清凈而又美妙莊嚴。 照耀如同盛大的火焰，光明普遍照耀一切， 熾熱的火焰不會損壞眼睛，周遍運轉教化三有（three realms of existence）。 教化現在的三有（three realms of existence），或者有先前的教化， 在那裡演說佛乘（Buddha-vehicle），這些都是如來地（Tathagata-ground）。 十地是最初的，最初的也就是第八地， 第九地也就是第七地，第七地也同樣是第八地； 第二地是第三地，第四地是第五地， 第三地是第六地，無所有又有什麼次第呢？』
這時，大慧（Mahamati）菩薩再次對佛說：『世尊（Lord Buddha）！如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha），是常還是無常呢？』
佛告訴大慧（Mahamati）：『如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha），既非恒常也非無常。如果說是恒常，就會有造作者的過失。說恒常，是一切外道所說的造作者。說無
【English Translation】 English version: Having awakened, one contemplates, is it right or wrong? It is neither right nor wrong. The remaining beginningless perceptions, cognitions, awarenesses, and discriminations, along with the various habitual tendencies and forms arising from them, fall into the realms of existence and non-existence, with mind, thought, and consciousness appearing in dreams. Mahamati! Thus, a Bodhisattva-Mahāsattva, on the eighth Bodhisattva ground, sees the arising of conceptualization. Progressing from the first ground to the seventh ground, seeing all dharmas as illusory, using skillful means to gather and subdue the conceptualizations of the mind that are to be subdued, after practice, employing the skillful means of the Buddha-dharma, enabling those who have not yet attained to attain. Mahamati! This is the skillful means by which a Bodhisattva does not abandon Nirvana, departing from mind, thought, and consciousness, thereby attaining the acceptance of the non-origination of dharmas (anutpattika-dharma-ksanti). Mahamati! In the ultimate truth (paramārtha-satya), there is no sequential continuity; what is spoken of is the dharma of non-existence and the cessation of conceptualization.
At that time, the World Honored One (Lord Buddha), desiring to reiterate this meaning, spoke in verse:
'The measure of mind is without anything, this abode is the Buddha-ground, Past, future, and present, the Buddhas of the three times speak thus. The mind-measure ground is the seventh, the non-existent is the eighth, These two grounds are called abode, the Buddha-ground is called the most excellent. Self-realized wisdom and purity, this is my ground, The place of freedom and utmost excellence, pure and wonderfully adorned. Shining like a blazing fire, the light pervades everywhere, The blazing flames do not harm the eyes, revolving and transforming the three realms of existence (three realms of existence). Transforming the present three realms of existence (three realms of existence), or there may be prior transformations, There expounding the Buddha-vehicle, all these are the Tathagata-ground. The ten grounds are the beginning, the beginning is also the eighth ground, The ninth is also the seventh, the seventh is also the eighth; The second is the third, the fourth is the fifth, The third is the sixth, what sequence is there in non-existence?'
At that time, the Bodhisattva Mahamati again said to the Buddha: 'World Honored One (Lord Buddha)! Is the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) permanent or impermanent?'
The Buddha told Mahamati: 'The Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) is neither permanent nor impermanent. To say permanent would be to have the fault of a creator. To say permanent is what all the heretics say about a creator. To say no
所作，是故如來常非常，非作常有過故。若如來無常者，有作無常過。陰所相，相無性，陰壞則應斷，而如來不斷。大慧！一切所作皆無常，如瓶衣等，一切皆無常過。一切智眾具方便應無義，以所作故。一切所作皆應是如來，無差別因性故。是故，大慧！如來非常非無常。
「複次，大慧！如來非如虛空常。如虛空常者，自覺聖智眾具無義過。大慧！譬如虛空，非常非無常。離常無常、一異、俱不俱、常無常過，故不可說。是故如來非常。
「複次，大慧！若如來無生常者，如兔馬等角。以無生常故，方便無義。以無生常過故。如來非常。
「複次，大慧！更有餘事知如來常。所以者何？謂無間所得智常，故如來常。大慧！若如來出世，若不出世，法畢定住。聲聞、緣覺、諸佛如來，無間住，不住虛空，亦非愚夫之所覺知。大慧！如來所得智，是般若所熏。大慧！如來非心、意、意識、彼諸陰、界、入處所熏。大慧！一切三有，皆是不實妄想所生；如來不從不實虛妄想生。大慧！以二法故，有常無常，非不二。不二者寂靜，一切法無二生相故。是故如來、應供、等正覺，非常非無常。大慧！乃至言說分別生，則有常無常過。分別覺滅者，則離愚夫常無常見，寂靜慧者，永離常無常，非常無常熏。
【現代漢語翻譯】 現代漢語譯本：因為有所作為，所以如來是常，但又不是絕對的常，因為有所作為就存在無常的過失。如果如來是無常的，就會有造作無常的過失。五陰（蘊，構成個體經驗的要素）相互關聯，這些關聯沒有自性，如果五陰壞滅，就應該斷滅，但如來卻不會斷滅。大慧（菩薩名）！一切被製造的事物都是無常的，如瓶子、衣服等，一切都有無常的過失。一切智（佛的智慧）的各種方便法門就應該沒有意義，因為它們也是被製造的。一切被製造的事物都應該是如來，因為沒有差別的原因和性質。因此，大慧！如來不是絕對的常，也不是無常。
『再者，大慧！如來不是像虛空那樣的常。如果如來像虛空那樣是常，那麼自覺聖智的各種方便法門就沒有意義了。大慧！譬如虛空，不是常，也不是無常。遠離常與無常、一與異、既是又不是、常與無常的過失，所以不可說。因此如來不是絕對的常。』
『再者，大慧！如果如來是無生而常的，那就如同兔子或馬的角一樣（不存在）。因為是無生而常的，所以方便法門就沒有意義。因為有無生而常的過失，所以如來不是絕對的常。』
『再者，大慧！還有其他原因可以知道如來是常。為什麼呢？因為無間所得的智慧是常的，所以如來是常的。大慧！無論如來出世還是不出世，法（宇宙真理）都必定存在。聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）、諸佛如來，都無間斷地存在，但不是住在虛空中，也不是愚夫所能覺知的。大慧！如來所獲得的智慧，是被般若（智慧）所熏習的。大慧！如來不是被心、意、意識，以及那些五陰、十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、十二入處（六根和六塵）所熏習的。大慧！一切三有（欲界、色界、無色界），都是不真實的妄想所產生的；如來不是從不真實的虛妄想中產生的。大慧！因為有常與無常這兩種法，所以有常與無常的爭論，但實際上不是二元對立的。不二（非二元對立）就是寂靜，因為一切法都沒有二元對立的生滅相。因此，如來、應供（值得供養者）、等正覺（完全覺悟者），不是絕對的常，也不是無常。大慧！乃至言說分別產生，就會有常與無常的過失。分別覺滅的時候，就遠離了愚夫的常與無常的見解，寂靜的智慧，永遠遠離常與無常，不會被常與無常所薰染。』
【English Translation】 English version: Because of being made, thus the Tathagata (如來, 'Thus Come One', Buddha) is permanent, but not absolutely permanent, because having something made implies the fault of impermanence. If the Tathagata were impermanent, there would be the fault of being made and impermanent. The skandhas (陰, aggregates constituting individual experience) are related to each other, and these relations have no self-nature. If the skandhas were destroyed, they should be cut off, but the Tathagata is not cut off. Mahamati (大慧, name of a Bodhisattva)! All things that are made are impermanent, such as bottles, clothes, etc., all have the fault of impermanence. All the skillful means of the All-Knowing One's (一切智, Buddha's wisdom) assembly should be meaningless, because they are also made. All things that are made should be the Tathagata, because there is no difference in cause and nature. Therefore, Mahamati! The Tathagata is neither absolutely permanent nor impermanent.
'Furthermore, Mahamati! The Tathagata is not permanent like space. If the Tathagata were permanent like space, then the various skillful means of self-aware holy wisdom would be meaningless. Mahamati! For example, space is neither permanent nor impermanent. It is free from the faults of permanence and impermanence, oneness and otherness, both and neither, permanence and impermanence, therefore it cannot be spoken of. Therefore, the Tathagata is not absolutely permanent.'
'Furthermore, Mahamati! If the Tathagata were unborn and permanent, it would be like the horns of a rabbit or a horse (non-existent). Because it is unborn and permanent, the skillful means would be meaningless. Because of the fault of being unborn and permanent, the Tathagata is not absolutely permanent.'
'Furthermore, Mahamati! There are other reasons to know that the Tathagata is permanent. Why? Because the wisdom obtained without interruption is permanent, therefore the Tathagata is permanent. Mahamati! Whether the Tathagata appears in the world or does not appear, the Dharma (法, universal truth) is definitely established. Sravakas (聲聞, those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (緣覺, those who attain enlightenment through observing dependent origination), and all Buddhas and Tathagatas exist without interruption, but they do not dwell in space, nor are they perceived by fools. Mahamati! The wisdom obtained by the Tathagata is perfumed by Prajna (般若, wisdom). Mahamati! The Tathagata is not perfumed by mind, thought, consciousness, or those skandhas, dhatus (界, elements - the eighteen realms of sense), ayatanas (入處, sense bases - the twelve sense bases). Mahamati! All three realms of existence (三有, the desire realm, the form realm, and the formless realm) are produced by unreal delusions; the Tathagata is not produced from unreal delusions. Mahamati! Because of the two dharmas of permanence and impermanence, there is the dispute of permanence and impermanence, but in reality it is not dualistic. Non-duality (不二, non-dualistic) is stillness, because all dharmas have no dualistic characteristics of arising and ceasing. Therefore, the Tathagata, Arhat (應供, worthy of offering), Samyak-sambuddha (等正覺, fully enlightened one), is neither absolutely permanent nor impermanent. Mahamati! Even when speech and discrimination arise, there will be the fault of permanence and impermanence. When the discrimination of awareness ceases, one is free from the views of permanence and impermanence held by fools. Still wisdom is forever free from permanence and impermanence, and is not perfumed by permanence and impermanence.'
」
爾時，世尊欲重宣此義而說偈言：
「眾具無義者， 生常無常過， 若無分別覺， 永離常無常。 從其所立宗， 則有眾雜義， 等觀自心量， 言說不可得。」
爾時，大慧菩薩復白佛言：「世尊！惟愿世尊更為我說陰界入生滅。彼無有我，誰生誰滅？愚夫者，依于生滅，不覺苦盡，不識涅槃。」
佛言：「善哉！諦聽！當爲汝說。」
大慧白佛言：「唯然受教。」
佛告大慧：「如來之藏，是善不善因，能遍興造一切趣生。譬如伎兒，變現諸趣，離我我所。不覺彼故，三緣和合方便而生。外道不覺，計著作者。為無始虛偽惡習所薰，名為識藏。生無明住地，與七識俱。如海浪身，常生不斷。離無常過、離於我論，自性無垢，畢竟清凈。其諸餘識，有生有滅。意、意識等，唸唸有七。因不實妄想，取諸境界，種種形處，計著名相。不覺自心所現色相，不覺苦樂，不至解脫，名相諸纏，貪生生貪。若因若攀緣，彼諸受根滅，次第不生。除自心妄想，不知苦樂。入滅受想正受，第四禪，善真諦解脫。修行者，作解脫想，不離不轉，名如來藏識藏。七識流轉不滅。所以者何？彼因攀緣諸識生故，非聲聞、緣覺修行境界，不覺無我，自共相攝受，生陰界入。見如來
【現代漢語翻譯】 現代漢語譯本 這時，世尊想要再次宣揚這個道理，就說了以下偈語： 『如果執著于各種事物，它們本身並沒有意義，因為有生就有無常的過患。 如果能覺悟到沒有分別，就能永遠脫離常與無常的束縛。 從你所設立的宗派來看，就會有各種各樣的雜亂意義， 平等地觀察自己的心量，言語是無法表達的。』 這時，大慧菩薩再次對佛說：『世尊！希望世尊能再次為我講解陰（蘊）、界（處）、入（根）的生滅。既然沒有我，那麼是誰在生，誰在滅呢？愚昧的人執著于生滅，不能覺悟到苦的止息，不認識涅槃。』 佛說：『很好！仔細聽！我將為你解說。』 大慧對佛說：『是，我接受教誨。』 佛告訴大慧：『如來藏（Tathagatagarbha），是善與不善的因，能夠普遍地創造一切眾生的去處。譬如一個表演者，變現出各種各樣的景象，遠離了我與我所的執著。因為不能覺察到這一點，所以三緣（各種條件）和合，以方便的方式產生。外道不能覺察，執著于作者（造物主）。由於無始以來的虛假、錯誤的習氣所薰染，所以稱為識藏（Alaya-vijñana）。產生無明住地，與七識（七種意識）一起。就像海浪一樣，不斷地生起。遠離了無常的過患，遠離了我論，自性沒有污垢，畢竟清凈。其他的各種識，有生有滅。意（manas）、意識（vijnana）等等，唸唸之間有七識。因為不真實的妄想，執取各種境界，種種形狀和處所，執著于名稱和相狀。不能覺察到自己內心所顯現的色相，不能覺察到苦和樂，不能達到解脫，被名稱和相狀所纏縛，貪戀生命，生命又產生貪戀。如果因和攀緣（條件）消失，那些受根（感覺器官）滅盡，就不會依次產生。去除自己內心的妄想，就能知道苦和樂。進入滅受想定（Nirodha-samapatti），第四禪（Fourth Dhyana），就能得到對真實諦的正確理解和解脫。修行者，如果作解脫之想，不離開也不轉變，這就叫做如來藏識藏。七識的流轉不會滅絕。為什麼呢？因為它們依賴於攀緣各種識而產生，不是聲聞（Śrāvaka）、緣覺（Pratyekabuddha）的修行境界，不能覺察到無我，自相和共相相互攝受，產生陰（蘊）、界（處）、入（根）。見到如來藏』
【English Translation】 English version At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'Those who cling to objects, these have no meaning, for birth is always subject to the fault of impermanence. If there is no discriminating awareness, one is forever separated from permanence and impermanence. From the tenets one establishes, various confused meanings arise; Equally observing the measure of one's own mind, speech is unattainable.' At that time, Mahamati (Great Wisdom) Bodhisattva again said to the Buddha: 'World Honored One! I beseech the World Honored One to further explain to me the arising and ceasing of the skandhas (aggregates), dhatus (elements), and ayatanas (sense-bases). If there is no self, who is born and who ceases? Foolish people, relying on arising and ceasing, do not awaken to the end of suffering, and do not recognize Nirvana (liberation).' The Buddha said: 'Excellent! Listen carefully! I will explain it to you.' Mahamati said to the Buddha: 'Yes, I receive your teaching.' The Buddha told Mahamati: 'The Tathagatagarbha (the womb of the Thus Come One), is the cause of good and non-good, and is able to universally create all destinies of beings. It is like a performer, who manifests various destinies, free from the notion of self and what belongs to self. Because they do not perceive this, the three conditions (various conditions) come together, and are born through expedient means. Non-Buddhists do not perceive this, and cling to a creator. Because they are perfumed by beginningless false and evil habits, it is called the Alaya-vijñana (storehouse consciousness). It gives rise to the ground of ignorance, together with the seven consciousnesses. Like the waves of the ocean, it constantly arises without ceasing. It is free from the fault of impermanence, free from the theory of self, its self-nature is without defilement, and is ultimately pure. The other consciousnesses have arising and ceasing. Manas (mind), vijnana (consciousness), etc., have seven in every moment. Because of unreal and false thoughts, they grasp various realms, various forms and places, and cling to names and appearances. They do not perceive the forms and appearances manifested by their own minds, they do not perceive suffering and joy, and they do not reach liberation, entangled by names and appearances, greed for life arises, and life gives rise to greed. If the cause and the conditions disappear, those sense roots (organs of sensation) are extinguished, and will not arise in succession. Removing the false thoughts of one's own mind, one can know suffering and joy. Entering Nirodha-samapatti (cessation of perception and sensation), the Fourth Dhyana (Fourth Meditation), one can obtain the correct understanding and liberation of the true reality. The practitioner, if he makes the thought of liberation, without leaving or transforming, this is called the Tathagatagarbha Alaya-vijñana. The flow of the seven consciousnesses does not cease. Why? Because they arise depending on clinging to various consciousnesses, it is not the realm of practice of the Śrāvaka (Hearers) and Pratyekabuddha (Solitary Buddhas), they cannot perceive no-self, self-characteristics and common characteristics mutually embrace, giving rise to the skandhas (aggregates), dhatus (elements), and ayatanas (sense-bases). Seeing the Tathagatagarbha.'
藏、五法自性、人法無我則滅，地次第相續轉進。餘外道見，不能傾動，是名住菩薩不動地。得十三昧道門樂，三昧覺所持。觀察不思議佛法自願，不受三昧門樂及實際，向自覺聖趣，不共一切聲聞、緣覺及諸外道所修行道，得十賢聖種性道，及身智意生，離三昧行。是故，大慧！菩薩摩訶薩欲求勝進者，當凈如來藏及藏識名。大慧！若無識藏名如來藏者，則無生滅。大慧！然諸凡聖悉有生滅，修行者自覺聖趣現法樂住，不捨方便。大慧！此如來藏識藏，一切聲聞、緣覺心想所見。雖自性凈，客塵所覆故，猶見不凈，非諸如來。大慧！如來者，現前境界，猶如掌中視阿摩勒果。大慧！我於此義，以神力建立，令勝鬘夫人及利智滿足諸菩薩等，宣揚演說如來藏及識藏名，與七識俱生。聲聞計著，見人法無我。故勝鬘夫人承佛威神，說如來境界，非聲聞、緣覺及外道境界。如來藏識藏，唯佛及餘利智依義菩薩智慧境界。是故汝及余菩薩摩訶薩，于如來藏識藏，當勤修學，莫但聞覺作知足想。」
爾時，世尊欲重宣此義而說偈言：
「甚深如來藏， 而與七識俱， 二種攝受生， 智者則遠離。 如映象現心， 無始習所薰， 如實觀察者， 諸事悉無事。 如愚見指月， 觀指不觀月， 計
【現代漢語翻譯】 現代漢語譯本： 佛告大慧：當如實觀察如來藏（Tathagatagarbha，如來法身的儲藏），以及五法自性（五種法性的自性），如果能夠證悟人法無我（人無我與法無我），那麼煩惱就會止息，智慧就會逐漸增長。這種境界不是外道所能理解和動搖的，這就是住于菩薩不動地的境界。菩薩能夠獲得十三種三昧（Samadhi，禪定）的道門之樂，併爲三昧的覺悟所護持。他們觀察不可思議的佛法，發自內心地立下誓願，不貪求三昧之樂和涅槃的實際，而是趨向于自覺自證的聖者境界，這與一切聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）以及外道所修行的道路都不同。他們能夠獲得十種賢聖的種性之道，以及由身、智、意所生的境界，遠離三昧的修行。所以，大慧，菩薩摩訶薩（Mahasattva，大菩薩）如果想要更進一步，就應當清凈如來藏和藏識（Alayavijnana，阿賴耶識）的名稱。 大慧，如果沒有藏識這個如來藏的名稱，那麼就沒有生滅。大慧，然而一切凡夫和聖人都有生滅。修行者能夠自覺自證聖者的境界，安住于現法的快樂之中，並且不捨棄方便法門。大慧，這個如來藏識藏，是一切聲聞和緣覺用心思所見的境界。雖然它自性清凈，但是被客塵所覆蓋，所以仍然被視為不凈，這不是如來所見的境界。大慧，如來所見的境界，就像在手掌中觀看阿摩勒果（Amalaka，一種果實）一樣清晰明瞭。大慧，我爲了闡明這個道理，以神通力加持，讓勝鬘夫人（Srimala，一位在家菩薩）以及具有敏銳智慧的菩薩們，宣揚演說如來藏和識藏的名稱，以及與七識（七種意識）俱生的道理。聲聞執著於人法無我。所以勝鬘夫人承蒙佛的威神之力，宣說如來的境界，這不是聲聞、緣覺以及外道所能理解的境界。如來藏識藏，只有佛以及具有敏銳智慧、依義解經的菩薩才能理解。所以你以及其他的菩薩摩訶薩，對於如來藏識藏，應當勤奮修學，不要只是聽聞覺悟就自以為滿足。 這時，世尊爲了再次宣說這個道理，而說了偈語： 『甚深如來藏， 而與七識俱， 二種攝受生， 智者則遠離。 如映象現心， 無始習所薰， 如實觀察者， 諸事悉無事。 如愚見指月， 觀指不觀月， 計'
【English Translation】 English version: The Buddha said to Mahamati: 'You should truly observe the Tathagatagarbha (the womb of the Tathagata, the storehouse of the Tathagata's Dharmakaya), as well as the self-nature of the five Dharmas (the inherent nature of the five laws). If you can realize the non-self of persons and Dharmas (the absence of inherent self in both individuals and phenomena), then afflictions will cease, and wisdom will gradually increase. This state is not understood or shaken by external paths; this is called abiding in the immovable ground of a Bodhisattva. The Bodhisattva obtains the joy of the path of the thirteen Samadhis (meditative states), and is sustained by the awakening of Samadhi. They observe the inconceivable Buddha-Dharma, make vows from their hearts, do not crave the joy of Samadhi and the reality of Nirvana, but turn towards the realm of self-awakened sages, which is different from the path practiced by all Sravakas (listeners of the Buddha's teachings), Pratyekabuddhas (solitary Buddhas), and external paths. They can obtain the path of the ten noble and saintly lineages, as well as the realms born from body, wisdom, and mind, and are apart from the practice of Samadhi. Therefore, Mahamati, if a Bodhisattva-Mahasattva (great Bodhisattva) wants to advance further, they should purify the names of the Tathagatagarbha and the Alayavijnana (storehouse consciousness).' Mahamati, if there were no name of the Alayavijnana as the Tathagatagarbha, then there would be no arising and ceasing. Mahamati, however, all ordinary beings and sages have arising and ceasing. Practitioners can self-awaken and self-realize the realm of sages, abide in the joy of the present Dharma, and do not abandon expedient means. Mahamati, this Tathagatagarbha-Alayavijnana is the realm seen by the minds of all Sravakas and Pratyekabuddhas. Although it is pure in its self-nature, it is still seen as impure because it is covered by adventitious dust; this is not the realm seen by the Tathagatas. Mahamati, the realm seen by the Tathagatas is as clear and bright as seeing an Amalaka fruit (a type of fruit) in the palm of one's hand. Mahamati, in order to clarify this principle, I have established it with supernatural power, so that Lady Srimala (a lay Bodhisattva) and Bodhisattvas with keen wisdom can propagate and expound the names of the Tathagatagarbha and the Alayavijnana, as well as the principles that arise together with the seven consciousnesses (seven types of consciousness). Sravakas are attached to the non-self of persons and Dharmas. Therefore, Lady Srimala, relying on the Buddha's majestic power, speaks of the realm of the Tathagata, which is not the realm understood by Sravakas, Pratyekabuddhas, and external paths. The Tathagatagarbha-Alayavijnana is only the realm of wisdom of the Buddhas and Bodhisattvas with keen wisdom who rely on the meaning of the scriptures. Therefore, you and other Bodhisattva-Mahasattvas should diligently study the Tathagatagarbha-Alayavijnana, and do not be content with merely hearing and awakening.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The profound Tathagatagarbha, Is together with the seven consciousnesses, Two kinds of reception arise, The wise ones then stay away from it. Like a mirror reflecting the mind, Perfumed by beginningless habits, Those who observe truthfully, All things are nothing. Like a fool seeing the finger pointing at the moon, Looking at the finger and not the moon, Calculating'
著名字者， 不見我真實。 心為工伎兒， 意如和伎者， 五識為伴侶， 妄想觀伎眾。」
爾時大慧菩薩白佛言：「世尊！惟愿為說五法、自性、識、二種無我，究竟分別相。我及余菩薩摩訶薩，於一切地次第相續分別此法，入一切佛法。入一切佛法者，乃至如來自覺地。」
佛告大慧：「諦聽，諦聽！善思念之。」
大慧白佛：「唯然受教。」
佛告大慧：「五法、自性、識、二無我分別趣相者，謂名、相、妄想、正智、如如。若修行者，修行入如來自覺聖趣，離於斷常有無等見，現法樂正受住現在前。大慧！不覺彼五法、自性、識、二無我，自心現外性。凡夫妄想，非諸賢聖。」
大慧白佛言：「世尊！云何愚夫妄想生，非諸賢聖？」
佛告大慧：「愚夫計著俗數名相，隨心流散。流散已，種種相像貌，墮我我所見，悕望計著妙色。計著已，無知覆障，生染著。染著已，貪恚所生業積集。積集已，妄想自纏，如蠶作繭，墮生死海，諸趣曠野，如汲井輪。以愚癡故，不能知如幻野馬水月自性，離我我所；起於一切不實妄想，離相所相及生住滅，從自心妄想生，非自在、時節、微塵、勝妙生。愚癡凡夫隨名相流。大慧！彼相者，眼識所照名為色，耳鼻舌身意識所
照，名為聲香味觸法。是名為相。大慧。彼妄想者，施設眾名，顯示諸相，如此不異象馬車步男女等名，是名妄想。大慧！正智者，彼名相不可得，猶如過客。諸識不生，不斷不常，不墮一切外道、聲聞、緣覺之地。
「複次，大慧！菩薩摩訶薩，以此正智，不立名相，非不立名相，舍離二見建立及誹謗，知名相不生，是名如如。大慧！菩薩摩訶薩，住如如者，得無所有境界故，得菩薩歡喜地。得菩薩歡喜地已，永離一切外道惡趣，正住出世間趣。法相成熟，分別幻等一切法。自覺法趣相，離諸妄見怪異相。次第乃至法雲地。于其中間，三昧力自在神通開敷。得如來地已，種種變化，圓照示現成熟眾生，如水中月。善究竟滿足十無盡句，為種種意解眾生分別說法，法身離意所作。是名菩薩入如如所得。」
爾時，大慧菩薩白佛言：「世尊！云何世尊為三種自性入於五法。為各有自相宗？」
佛告大慧：三種自性及八識、二種無我，悉入五法。大慧！彼名及相，是妄想自性。大慧！若依彼妄想生心心法，名俱時生，如日光俱。種種相各別分別持，是名緣起自性。大慧！正智如如者，不可壞，故名成自性。
「複次，大慧！自心現妄想，八種分別，謂識藏、意、意識及五識身相者，不實相，妄想
【現代漢語翻譯】 現代漢語譯本：照，名為聲香味觸法（指六種感官體驗：聲音、氣味、味道、觸覺和概念）。這被稱為『相』（現象）。大慧（菩薩名）！那些有妄想的人，會設定各種名稱，來顯示各種現象，這就像給大象、馬、車、步兵、男人、女人等事物命名一樣，這被稱為『妄想』。大慧！具有正智的人，不會執著于這些名稱和現象，視其為過客。各種識（意識）不會產生，也不會斷滅或永恒不變，不會落入一切外道、聲聞（小乘修行者）、緣覺（獨立覺悟者）的境界。
『再者，大慧！菩薩摩訶薩（偉大的菩薩），憑藉這種正智，既不執著于名相，也不否定名相，捨棄建立和誹謗這兩種極端見解，明白名相的本性是不生不滅的，這被稱為『如如』（真如實相）。大慧！菩薩摩訶薩，安住于『如如』的境界，因為證得了無所有（空性）的境界，所以證得菩薩的歡喜地（菩薩修行的第一階段）。證得菩薩歡喜地后，永遠脫離一切外道和惡趣（不好的輪迴），安住在出世間的道路上。對佛法的理解逐漸成熟，能夠分辨幻象等一切法的虛幻性。自覺地領悟佛法的真諦，遠離各種虛妄的見解和怪異的現象。次第修行，直至法雲地（菩薩修行的最高階段）。在此期間，三昧（禪定）的力量自在顯現，神通得以開發。證得如來地（佛的境界）后，能夠以種種變化，圓滿地照耀和示現，成熟眾生，就像水中的月亮一樣。善巧地究竟圓滿十無盡句（十種無盡的功德），為具有種種不同理解的眾生分別說法，其法身（佛的真身）超越了意識的造作。這被稱為菩薩進入『如如』境界所證得的。』
當時，大慧菩薩向佛請教：『世尊！世尊您是如何將三種自性歸入五法的？它們各自有自己的體相和宗派嗎？』
佛告訴大慧：三種自性以及八識（八種意識）、二種無我（人無我和法無我），都歸入五法。大慧！名和相，是妄想自性。大慧！如果依賴於妄想而產生的心和心所法，被稱為『俱時生』（同時產生），就像陽光一樣。種種現象各自不同，分別執持，這被稱為『緣起自性』（依因緣而生）。大慧！正智如如，是不可破壞的，所以被稱為『成自性』（圓成實性）。
『再者，大慧！自心顯現的妄想，有八種分別，即識藏（阿賴耶識）、意（末那識）、意識以及五識身（眼識、耳識、鼻識、舌識、身識），這些現象是不真實的，都是妄想。
【English Translation】 English version: 'Illumination, named sound, smell, taste, touch, and dharma (referring to the six sense experiences: sound, smell, taste, touch, and concepts). This is called 'lakshana' (phenomenon). Mahamati (name of a Bodhisattva)! Those with delusion establish various names to display various phenomena, just like naming things such as elephants, horses, carts, infantry, men, and women. This is called 'delusion'. Mahamati! Those with right knowledge do not cling to these names and phenomena, viewing them as passersby. The various vijnanas (consciousnesses) do not arise, nor do they cease or remain constant, and they do not fall into the realms of all heretics, Shravakas (Hinayana practitioners), or Pratyekabuddhas (independent awakeners).'
'Furthermore, Mahamati! Bodhisattva-Mahasattvas (great Bodhisattvas), relying on this right knowledge, neither cling to names and phenomena nor deny them, abandoning the two extreme views of establishment and defamation, understanding that the nature of names and phenomena is neither arising nor ceasing. This is called 'Tathata' (Suchness, true reality). Mahamati! Bodhisattva-Mahasattvas, abiding in the realm of 'Tathata', because they have attained the realm of no-thingness (emptiness), attain the Joyful Ground of Bodhisattvas (the first stage of Bodhisattva practice). Having attained the Joyful Ground of Bodhisattvas, they are forever free from all heretics and evil destinies (bad cycles of rebirth), abiding on the path of transcendence. Their understanding of the Dharma gradually matures, and they can distinguish the illusory nature of all dharmas. They consciously realize the true essence of the Dharma, and they are far from all false views and strange phenomena. They practice sequentially, up to the Dharma Cloud Ground (the highest stage of Bodhisattva practice). During this period, the power of Samadhi (meditative absorption) manifests freely, and supernatural powers are developed. Having attained the Tathagata Ground (the state of Buddhahood), they can illuminate and manifest perfectly with various transformations, maturing sentient beings, just like the moon in the water. They skillfully and completely fulfill the ten inexhaustible phrases (ten inexhaustible merits), and they preach the Dharma separately for sentient beings with various understandings, their Dharmakaya (the true body of the Buddha) transcends the creations of consciousness. This is called what Bodhisattvas attain by entering the realm of 'Tathata'.'
At that time, Bodhisattva Mahamati asked the Buddha: 'World Honored One! How does the World Honored One categorize the three natures into the five dharmas? Do they each have their own characteristics and schools?'
The Buddha told Mahamati: The three natures, as well as the eight vijnanas (eight consciousnesses) and the two kinds of no-self (no-self of persons and no-self of dharmas), are all categorized into the five dharmas. Mahamati! Name and phenomenon are the nature of delusion. Mahamati! If the mind and mental functions that arise dependent on delusion are called 'simultaneous arising', just like sunlight. The various phenomena are different from each other, and they are separately grasped, this is called 'dependent arising nature' (arising from conditions). Mahamati! Right knowledge Tathata is indestructible, so it is called 'perfected nature' (perfected reality).
'Furthermore, Mahamati! The delusion manifested by one's own mind has eight kinds of distinctions, namely, the storehouse consciousness (Alaya-vijnana), the mind (Manas-vijnana), the consciousness, and the five aggregates of consciousness (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness). These phenomena are not real, they are all delusions.'
故。我我所二攝受滅，二無我生。是故，大慧！此五法者，聲聞、緣覺、菩薩、如來，自覺聖智，諸地相續次第，一切佛法悉入其中。
「複次，大慧！五法者：相、名、妄想、如如、正智。大慧！相者，若處所形相，色像等現，是名為相。若彼有如是相，名為瓶等，即此非余，是說為名。施設眾名，顯示諸相，瓶等心心法，是名妄想。彼名彼相，畢竟不可得，始終無覺。于諸法無展轉，離不實妄想，是名如如。真實決定究竟自性不可得，彼是如相。我及諸佛隨順入處，普為眾生如實演說。施設顯示，于彼隨入正覺。不斷不常，妄想不起。隨順自覺聖趣，一切外道、聲聞、緣覺所不得相，是名正智。大慧！是名五法、三種自性、八識、二種無我，一切佛法悉入其中。是故，大慧！當自方便學，亦教他人，勿隨於他。」
爾時，世尊欲重宣此義而說偈言：
「五法三自性， 及與八種識， 二種無有我， 悉攝摩訶衍。 名相虛妄想， 自性二種相， 正智及如如， 是則為成相。」
爾時，大慧菩薩復白佛言：「世尊！如世尊所說句，過去諸佛，如恒河沙，未來現在，亦復如是。云何，世尊！為如說而受？為更有餘義？惟愿如來，哀愍解說。」
佛告大慧：「莫如說而受。
【現代漢語翻譯】 因此，當『我』（ātman）和『我所』（ātmanīya，屬於我的事物）這兩種執著滅除時，兩種『無我』（anātman，人無我和法無我）便會生起。所以，大慧（Mahāmati）！這五法（pañca dharma）——聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、菩薩（Bodhisattva）、如來（Tathāgata）——的自覺聖智（svasaṃvedana-ārya-jñāna），諸地（bhūmi）相續次第，一切佛法都包含在其中。
『再者，大慧！五法是：相（lakṣaṇa）、名（nāma）、妄想（vikalpa）、如如（tathatā）、正智（samyagjñāna）。大慧！相，是指處所形相，色像等顯現，這稱為相。如果某物具有這樣的相，名為瓶等，就是這個而不是其他的，這稱為名。施設各種名稱，顯示各種相，瓶等心和心法，這稱為妄想。那個名和那個相，畢竟是不可得的，始終沒有覺悟。對於諸法沒有展轉，遠離不真實的妄想，這稱為如如。真實決定究竟的自性不可得，那就是如如之相。我和諸佛隨順進入之處，普遍為眾生如實演說。施設顯示，對於那個隨順進入正覺。不斷不常，妄想不起。隨順自覺聖趣，一切外道（tīrthika）、聲聞、緣覺所不能得到的相，這稱為正智。大慧！這稱為五法、三種自性（trisvabhāva）、八識（aṣṭa vijñāna）、兩種無我，一切佛法都包含在其中。所以，大慧！應當自己方便學習，也教導他人，不要隨順於他人。』
當時，世尊（Bhagavān）想要重新宣說這個意義，而說了偈頌：
『五法三種自性，及與八種識， 兩種無有我，悉攝摩訶衍（Mahāyāna，大乘）。 名相虛妄想，自性二種相， 正智及如如，是則為成相。』
當時，大慧菩薩（Mahāmati Bodhisattva）又對佛說：『世尊！如世尊所說的句子，過去諸佛，如恒河沙數，未來現在，也是這樣。世尊！是如所說而接受？還是有其他的意義？希望如來（Tathāgata），慈悲地解釋說明。』
佛告訴大慧：『不要如所說而接受。
【English Translation】 Therefore, when the two attachments to 『I』 (ātman) and 『mine』 (ātmanīya, what belongs to me) are extinguished, the two 『non-selves』 (anātman, the absence of self in persons and phenomena) arise. Therefore, Mahāmati! These five dharmas (pañca dharma)—Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), Bodhisattvas (Enlightenment Beings), and Tathāgatas (Thus-Gone Ones)—their self-realized noble wisdom (svasaṃvedana-ārya-jñāna), the sequential order of the bhūmis (stages), all the Buddha-dharma is contained within them.
『Furthermore, Mahāmati! The five dharmas are: characteristics (lakṣaṇa), names (nāma), imagination (vikalpa), suchness (tathatā), and right knowledge (samyagjñāna). Mahāmati! Characteristics refer to the appearance of location, form, color, and so on; this is called a characteristic. If something has such a characteristic, it is called a jar, etc.; it is this and not something else; this is called a name. Establishing various names and displaying various characteristics, the mind and mental phenomena of a jar, etc., this is called imagination. That name and that characteristic are ultimately unattainable, and there is no awakening from beginning to end. For all dharmas, there is no transformation, and it is free from unreal imagination; this is called suchness. The true, definite, and ultimate self-nature is unattainable; that is the characteristic of suchness. I and all the Buddhas enter into it accordingly, and universally explain it truthfully for all beings. Establishing and displaying, accordingly entering into right awakening. Neither continuous nor discontinuous, imagination does not arise. Accordingly entering into self-realized noble interest, the characteristic that all tīrthikas (non-Buddhists), Śrāvakas, and Pratyekabuddhas cannot attain; this is called right knowledge. Mahāmati! This is called the five dharmas, the three self-natures (trisvabhāva), the eight consciousnesses (aṣṭa vijñāna), and the two non-selves; all the Buddha-dharma is contained within them. Therefore, Mahāmati! You should learn with skillful means yourself, and also teach others; do not follow others.』
At that time, the Bhagavan (Blessed One) wanted to restate this meaning and spoke in verse:
『Five dharmas and three self-natures, and the eight consciousnesses, The two non-selves, all encompass the Mahāyāna (Great Vehicle). Names, characteristics, and imagination, the two aspects of self-nature, Right knowledge and suchness, these are the aspects of accomplishment.』
At that time, Mahāmati Bodhisattva again said to the Buddha: 『Bhagavan! As the Bhagavan has said, the Buddhas of the past, like the sands of the Ganges River, and the future and present are also like that. Bhagavan! Is it to be received as it is said? Or is there another meaning? May the Tathāgata (Thus-Gone One), out of compassion, explain it.』
The Buddha said to Mahāmati: 『Do not receive it as it is said.
三世諸佛量，非如恒河沙。所以者何？過世間望，非譬所譬。以凡愚計常，外道妄想，長養惡見，生死無窮。欲令厭離生死趣轉，精勤勝進故，為彼說言。諸佛易見，非如優曇缽華難得見故，息方便求。有時復觀諸受化者，作是說言：『佛難值遇，如優曇缽華。』優曇缽華，無已見今見當見。如來者，世間悉見。不以建立自通故，說言如來出世如優曇缽華。大慧！自建立自通者，過世間望，彼諸凡愚所不能信，自覺聖智境界，無以為譬，真實如來，過心、意、意識所見之相，不可為譬。大慧！然我說譬佛如恒沙，無有過咎。大慧！譬如恒沙，一切魚鱉輸牧魔羅師子象馬人獸踐踏。沙不念言：『彼惱亂我。』而生妄想。自性清凈，無諸垢污。如來、應供、等正覺自覺聖智恒河，大力神通自在等沙，一切外道諸人獸等一切惱亂，如來不念而生妄想。如來寂然無有念想，如來本願，以三昧樂安眾生故，無有惱亂。猶如恒沙等無有異。又斷貪恚故。譬如恒沙，是地自性。劫盡燒時，燒一切地，而彼地大不捨自性，與火大俱生故。其餘愚夫作地燒想，而地不燒，以火因故。如是，大慧！如來法身，如恒沙不壞。大慧！譬如恒沙，無有限量。如來光明，亦復如是無有限量，為成熟眾生故，普照一切諸佛大眾。大慧！譬如恒沙，別求
【現代漢語翻譯】 現代漢語譯本 三世諸佛的數量，並非像恒河沙那樣可以計量。這是為什麼呢？因為他們超越了世間的期望，沒有什麼可以比擬。凡夫俗子執著于常，外道妄加揣測，增長了錯誤的見解，導致生死輪迴沒有盡頭。爲了讓他們厭惡並脫離生死輪迴，精進修行，所以才對他們說：『諸佛容易見到』，而不是像優曇缽花那樣難以見到，從而停止追求方便之法。 有時，佛又觀察那些接受教化的人，這樣說：『佛難以值遇，就像優曇缽花一樣。』優曇缽花，沒有人已經見過、現在見到或將來見到。而如來，世間所有人都能夠見到。不是因為要建立自己的神通，才說如來出世像優曇缽花。大慧（Mahamati）！自己建立自己的神通，超越了世間的期望，那些凡夫俗子無法相信，自覺聖智的境界，沒有什麼可以比擬，真實的如來，超越了心、意、意識所能見到的表象，無法用比喻來形容。大慧（Mahamati）！然而我說譬如佛像恒河沙，沒有過失。 大慧（Mahamati）！譬如恒河沙，一切魚鱉、輸牧（sumuka）、魔羅（makara）、師子（simha，獅子）、象馬、人畜踐踏。沙子不會想：『他們惱亂我。』而生起妄想。它的自性清凈，沒有各種垢污。如來、應供（Arhat）、等正覺（Samyaksambuddha）的自覺聖智恒河，大力神通自在等沙，一切外道、諸魔等一切惱亂，如來不會想而生起妄想。如來寂然無有念想，如來本來的願望，是以三昧的快樂安樂眾生，所以沒有惱亂。猶如恒河沙一樣沒有差別。又因為斷除了貪婪和嗔恨。 譬如恒河沙，是地的自性。劫難結束時燃燒一切大地，而大地不會捨棄自己的自性，與火大一同產生。其餘愚夫會認為地被燒燬了，而地實際上沒有被燒燬，因為火是外因。像這樣，大慧（Mahamati）！如來的法身，就像恒河沙一樣不會壞滅。大慧（Mahamati）！譬如恒河沙，沒有污垢。如來的光明，也同樣沒有污垢，爲了成熟眾生，普照一切諸佛大眾。大慧（Mahamati）！譬如恒河沙，分別尋求
【English Translation】 English version The number of Buddhas of the three times is not like the sands of the Ganges. Why is that? Because they transcend worldly expectations, and there is nothing to compare them to. Ordinary people cling to permanence, while heretics engage in wild speculation, increasing wrong views, leading to endless cycles of birth and death. In order to make them厭惡 and escape the cycle of birth and death, and diligently cultivate, it is said to them: 'The Buddhas are easy to see,' not as difficult to see as the Udumbara flower, thereby ceasing the pursuit of expedient means. Sometimes, the Buddha observes those who are being taught and says: 'The Buddha is difficult to encounter, like the Udumbara flower.' The Udumbara flower, no one has already seen, is seeing now, or will see in the future. But the Tathagata (Tathagata), everyone in the world can see. It is not because of establishing one's own supernatural powers that it is said that the Tathagata's appearance in the world is like the Udumbara flower. Mahamati (Mahamati)! Establishing one's own supernatural powers transcends worldly expectations, which ordinary people cannot believe. The realm of self-realized sacred wisdom cannot be compared to anything. The true Tathagata transcends the appearances seen by the mind, intellect, and consciousness, and cannot be described by metaphors. Mahamati (Mahamati)! However, when I say that the Buddha is like the sands of the Ganges, there is no fault. Mahamati (Mahamati)! For example, the sands of the Ganges are trampled upon by all kinds of fish, turtles, sumuka (sumuka), makara (makara), lions (simha, lion), elephants, horses, and people. The sand does not think: 'They are disturbing me.' and give rise to delusion. Its nature is pure, without any defilements. The self-realized sacred wisdom Ganges of the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), the sands of great power, supernatural powers, and freedom, all the disturbances of all heretics and demons, the Tathagata does not think and give rise to delusion. The Tathagata is silent and without thoughts. The Tathagata's original vow is to bring peace and happiness to sentient beings with the joy of samadhi, so there is no disturbance. It is no different from the sands of the Ganges. Also, because greed and hatred have been cut off. For example, the sands of the Ganges are the nature of the earth. When the kalpa ends and all the earth is burned, the earth will not abandon its own nature, and will arise together with the fire element. The remaining foolish people will think that the earth has been burned, but the earth has not actually been burned, because fire is an external cause. In this way, Mahamati (Mahamati)! The Dharmakaya (Dharmakaya) of the Tathagata is like the sands of the Ganges and will not be destroyed. Mahamati (Mahamati)! For example, the sands of the Ganges have no impurities. The light of the Tathagata is also without impurities, and in order to mature sentient beings, it shines upon all the Buddhas and assemblies. Mahamati (Mahamati)! For example, the sands of the Ganges, separately seeking
異沙，永不可得。如是，大慧！如來、應供、等正覺，無生死生滅，有因緣斷故。大慧！譬如恒河沙，增減不可得知。如是，大慧！如來智慧成熟眾生，不增不減。非身法故，身法者有壞，如來法身，非是身法。如壓恒沙，油不可得。如是一切極苦眾生逼迫如來，乃至眾生未得涅槃，不捨法界自三昧愿樂，以大悲故。大慧！譬如恒沙，隨水而流，非無水也。如是，大慧！如來所說一切諸法，隨涅槃流，是故說言如恒河沙。如來不隨諸去流轉，去是壞義故。大慧！生死本際不可知，不知故，云何說去？大慧！去者斷義，而愚夫不知。」
大慧白佛言：「世尊！若眾生生死本際不可知者，云何解脫可知？」
佛告大慧：「無始虛偽過惡妄想習氣因滅，自心現知外義，妄想身轉解脫不滅。是故無邊，非都無所有。為彼妄想，作無邊等異名。觀察內外，離於妄想。無異眾生，智及爾炎。一切諸法，悉皆寂靜。不識自心現妄想，故妄想生。若識則滅。」
爾時，世尊欲重宣此義而說偈言：
「觀察諸導師， 猶如恒河沙， 不壞亦不去， 亦復不究竟， 是則為平等， 觀察諸如來。 猶如恒沙等， 悉離一切過， 隨流而性常， 是則佛正覺。」
爾時，大慧菩薩復白佛言：「
【現代漢語翻譯】 現代漢語譯本： 異沙（無法區分的沙粒），永遠不可能得到。像這樣，大慧（菩薩名）！如來（佛的稱號）、應供（值得供養者）、等正覺（完全覺悟者），沒有生死的生滅，因為因緣已經斷絕。大慧！譬如恒河沙，增加或減少都無法得知。像這樣，大慧！如來的智慧成熟眾生，不會增加也不會減少。因為不是身法（依賴身體的法），身法會有壞滅，如來的法身（佛的真身），不是身法。如同壓榨恒河沙，無法得到油。像這樣，一切極度痛苦的眾生逼迫如來，乃至眾生未得到涅槃（解脫），如來也不會捨棄法界（宇宙萬法）的自三昧（自我禪定）愿樂，因為有大悲心。大慧！譬如恒河沙，隨著水流而流，並非沒有水。像這樣，大慧！如來說的一切諸法，隨著涅槃流，所以說像恒河沙。如來不隨著諸去（生滅）流轉，去是壞滅的意思。大慧！生死的根本源頭不可知，因為不知，怎麼能說去（生滅）呢？大慧！去是斷滅的意思，而愚笨的人不知道。
大慧（菩薩名）對佛說：『世尊！如果眾生的生死根本源頭不可知，那麼解脫怎麼能可知呢？』
佛告訴大慧：『無始以來的虛偽過惡妄想習氣因滅，自心顯現知曉外在的意義，妄想之身轉變解脫而不滅。因此是無邊的，並非完全沒有所有。爲了那些妄想，才有了無邊等等不同的名稱。觀察內外，遠離妄想。沒有不同於眾生的智慧和爾炎（智慧的光芒）。一切諸法，全部都是寂靜的。不認識自心顯現的妄想，所以妄想產生。如果認識了，就滅亡。』
這時，世尊想要再次宣說這個意義，而說了偈語：
『觀察諸導師（引導者）， 猶如恒河沙， 不壞也不去（生滅）， 也並非究竟， 這就是平等， 觀察諸如來（佛的稱號）。 猶如恒河沙等， 全部遠離一切過失， 隨流而本性常在， 這就是佛的正覺（真正的覺悟）。』
這時，大慧菩薩再次對佛說：
【English Translation】 English version: 'Isa (indistinguishable grains of sand), can never be obtained. Thus, Mahamati (name of a Bodhisattva)! The Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), has no birth or death, because the causes and conditions have been severed. Mahamati! Just like the sands of the Ganges River, their increase or decrease cannot be known. Thus, Mahamati! The wisdom of the Tathagata matures sentient beings, neither increasing nor decreasing. Because it is not a bodily dharma (dharma dependent on the body), bodily dharmas are subject to decay, the Dharmakaya (the true body of the Buddha) of the Tathagata is not a bodily dharma. Just as pressing the sands of the Ganges, oil cannot be obtained. Thus, all extremely suffering sentient beings oppress the Tathagata, and even until sentient beings attain Nirvana (liberation), the Tathagata will not abandon the joy of his own Samadhi (self-concentration) in the Dharmadhatu (the realm of all phenomena), because of great compassion. Mahamati! Just like the sands of the Ganges, flowing with the water, it is not without water. Thus, Mahamati! All the dharmas spoken by the Tathagata flow towards Nirvana, therefore it is said to be like the sands of the Ganges. The Tathagata does not flow with the currents of going and coming (birth and death), going and coming means destruction. Mahamati! The origin of birth and death is unknowable, because it is unknowable, how can one speak of going and coming? Mahamati! Going means cessation, but the foolish do not know this.'
Mahamati (name of a Bodhisattva) said to the Buddha: 'World Honored One! If the origin of sentient beings' birth and death is unknowable, how can liberation be knowable?'
The Buddha said to Mahamati: 'When the causes of beginningless false and evil habitual thought patterns are extinguished, the self-mind manifests and knows external meanings, the body of delusion transforms and liberation does not cease. Therefore, it is boundless, not completely non-existent. For those delusions, there are different names such as boundless. Observe internally and externally, and be free from delusion. There is no difference between the wisdom of sentient beings and Er-yan (the light of wisdom). All dharmas are completely tranquil. Because one does not recognize the delusion manifested by one's own mind, delusion arises. If one recognizes it, it will cease.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'Observing all the guides (teachers), Like the sands of the Ganges, Neither decaying nor going (birth and death), Nor ultimately reaching, This is equality, Observing all the Tathagatas (title of a Buddha). Like the sands of the Ganges, All are free from all faults, Flowing with the current, yet the nature is constant, This is the Buddha's perfect enlightenment (true awakening).'
At that time, the Bodhisattva Mahamati again said to the Buddha:
惟愿為說一切諸法剎那壞相。世尊！云何一切法剎那？」
佛告大慧：「諦聽，諦聽！善思念之，當爲汝說。」
佛告大慧：「一切法者，謂：善、不善、無記、有為、無為、世間、出世間。有罪、無罪、有漏、無漏、受、不受。大慧！略說心、意、意識及習氣，是五受陰因，是心、意、意識習氣，長養凡愚善不善妄想。大慧！修三昧樂，三昧正受現法樂住，名為賢聖善無漏。大慧！善不善者，謂八識。何等為八？謂如來藏，名識藏。心、意、意識、及五識身，非外道所說。大慧！五識身者，心、意、意識俱。善不善相，展轉變壞，相續流注。不壞身生，亦生亦滅。不覺自心現，次第滅余識生。形相差別攝受，意識五識，俱相應生，剎那時不住，名為剎那。大慧！剎那者，名識藏，如來藏意俱生識習氣剎那。無漏習氣非剎那，非凡愚所覺。計著剎那論故，不覺一切法剎那非剎那，以斷見壞無為法。大慧！七識不流轉，不受苦樂，非涅槃因。大慧！如來藏者，受苦樂與因俱，若生若滅。四住地、無明住地所醉。凡愚不覺，剎那見妄想勛心。
「複次，大慧！如金、金剛、佛舍利，得奇特性，終不損壞。大慧！若得無間，有剎那者，聖應非聖，而聖未曾不聖。如金金剛，雖經劫數，稱量不減。云何凡愚
【現代漢語翻譯】 現代漢語譯本：請您為我講解一切諸法剎那壞滅的相狀。世尊！什麼叫做一切法的『剎那』呢？」
佛告訴大慧：『仔細聽，仔細聽！好好地思量，我將為你解說。』
佛告訴大慧：『所謂一切法，指的是：善、不善、無記、有為、無為、世間、出世間。有罪、無罪、有漏、無漏、受、不受。大慧！簡略地說，心、意、意識以及習氣，是五受陰的因。這心、意、意識的習氣，增長凡夫愚人的善與不善的妄想。大慧！修習三昧的快樂，三昧的正受能使修行者在現世安樂居住，這被稱為賢聖的善且無漏的境界。大慧！善與不善，指的是八識。哪八識呢？就是如來藏（Tathagatagarbha，如來法身的藏處），也叫做識藏。心、意、意識以及五識身，不是外道所說的。大慧！五識身，與心、意、意識同時生起。善與不善的相狀，互相轉變壞滅，相續流注。不壞的身產生，既生也滅。不能覺察自心所現，次第滅去，其餘的識產生。形相差別攝受，意識與五識，一同相應而生，剎那之間不停留，這叫做剎那。大慧！剎那，指的是識藏，如來藏的意與俱生識的習氣剎那。無漏的習氣不是剎那，不是凡夫愚人所能覺察的。由於執著于剎那的理論，所以不能覺察一切法剎那與非剎那的真相，以斷滅見破壞無為法。大慧！七識不流轉，不感受苦樂，不是涅槃的因。大慧！如來藏，感受苦樂，與因一同存在，既生也滅。被四住地（catvāro vāsa-sthānāḥ，四種煩惱的住處）和無明住地（avidyā-vāsa-bhūmi，根本無明的住處）所迷惑。凡夫愚人不能覺察，以剎那見來虛妄地熏習心。』
『再者，大慧！如同黃金、金剛、佛舍利（Buddha-śarīra，佛陀的遺骨），得到奇特的性質，終究不會損壞。大慧！如果得到無間，有剎那存在，那麼聖人就應該不是聖人，但是聖人從來沒有不是聖人的情況。如同黃金金剛，即使經過無數劫，稱量也不會減少。那麼凡夫愚人怎麼會……』
【English Translation】 English version: 『I wish you would explain to me the characteristics of the momentary destruction of all dharmas. World Honored One! What is meant by the 『moment』 (kṣaṇa) of all dharmas?』
The Buddha told Mahamati: 『Listen carefully, listen carefully! Reflect on it well, and I will explain it to you.』
The Buddha told Mahamati: 『What is meant by all dharmas refers to: good, not good, neutral, conditioned, unconditioned, worldly, and transcendental. With fault, without fault, with outflows, without outflows, receptive, non-receptive. Mahamati! Briefly speaking, mind, thought, consciousness, and habit energy are the cause of the five skandhas of reception. These habit energies of mind, thought, and consciousness increase the deluded thoughts of good and not good of ordinary fools. Mahamati! Cultivating the bliss of samadhi, the correct reception of samadhi enables practitioners to dwell in bliss in the present life; this is called the good and outflow-free state of the wise and holy. Mahamati! Good and not good refer to the eight consciousnesses. What are the eight? They are the Tathagatagarbha (Tathāgatagarbha, the womb of the Thus Come One), also called the storehouse consciousness (ālaya-vijñāna). Mind, thought, consciousness, and the five sense consciousnesses are not what the non-Buddhists speak of. Mahamati! The five sense consciousnesses arise simultaneously with mind, thought, and consciousness. The characteristics of good and not good transform and decay mutually, flowing continuously. The indestructible body arises, both arising and ceasing. Unable to perceive the manifestation of one's own mind, it ceases sequentially, and the other consciousnesses arise. The differences in form and appearance are received, and consciousness and the five sense consciousnesses arise together in correspondence, not abiding for even a moment; this is called a moment (kṣaṇa). Mahamati! A moment refers to the storehouse consciousness, the moment of the Tathagatagarbha's thought and co-arisen consciousness's habit energy. Outflow-free habit energy is not a moment, and it is not perceived by ordinary fools. Because of clinging to the theory of momentariness, they are unable to perceive the truth of all dharmas, both momentary and non-momentary, and they destroy the unconditioned dharma with annihilationist views. Mahamati! The seven consciousnesses do not transmigrate, do not experience suffering and joy, and are not the cause of nirvana. Mahamati! The Tathagatagarbha experiences suffering and joy, existing together with causes, both arising and ceasing, intoxicated by the four abodes (catvāro vāsa-sthānāḥ, the four places of dwelling of afflictions) and the abode of ignorance (avidyā-vāsa-bhūmi, the abode of fundamental ignorance). Ordinary fools are unable to perceive this, and they falsely condition the mind with the view of momentariness.』
『Furthermore, Mahamati! Like gold, diamonds, and Buddha relics (Buddha-śarīra, the relics of the Buddha), having obtained extraordinary properties, they will never be destroyed. Mahamati! If one attains the uninterrupted, and moments exist, then a sage should not be a sage, but a sage has never not been a sage. Like gold and diamonds, even after countless eons, their weight will not decrease. How could ordinary fools...』
，不善於我隱覆之說，于內外一切法作剎那想？」
大慧菩薩復白佛言：「世尊！如世尊說，六波羅蜜滿足，得成正覺。何等為六？」
佛告大慧：「波羅蜜有三種分別，謂：世間、出世間、出世間上上。大慧！世間波羅蜜者，我我所攝受計著，攝受二邊，為種種受生處，樂色聲香味觸故，滿足檀波羅蜜；戒、忍、精進、禪定、智慧，亦如是。凡夫神通，及生梵天。大慧！出世間波羅蜜者，聲聞、緣覺墮攝受涅槃故，行六波羅蜜，樂自己涅槃樂。出世間上上波羅蜜者，覺自心現妄想量攝受，及自心二故，不生妄想，于諸趣攝受非分，自心色相不計著。為安樂一切眾生故，生檀波羅蜜，起上方便；即于彼緣，妄想不生戒，是尸波羅蜜。即彼妄想不生忍，知攝所攝，是羼提波羅蜜。初中后夜，精勤方便，隨順修行方便，妄想不生，是毗梨耶波羅蜜。妄想悉滅，不墮聲聞涅槃攝受，是禪波羅蜜。自心妄想非性，智慧觀察，不墮二邊，先身轉勝而不可壞，得自覺聖趣，是般若波羅蜜。」
爾時，世尊欲重宣此義而說偈言：
「空無常剎那， 愚夫妄想作， 如河燈種子， 而作剎那想。 剎那息煩亂， 寂靜離所作， 一切法不生， 我說剎那義。 物生則有滅， 不為愚者說，
【現代漢語翻譯】 現代漢語譯本：不善於我所隱秘的說法，對於內外一切法都產生剎那生滅的想法嗎？」
大慧菩薩再次對佛說：「世尊！正如世尊所說，圓滿六波羅蜜（Six Pāramitās，六種到達彼岸的方法）就能成就正覺（saṃbodhi，完全覺悟）。什麼是六波羅蜜呢？」
佛告訴大慧：「波羅蜜有三種分別，即世間、出世間、出世間上上。大慧！世間波羅蜜是指，被我及我所擁有的事物所束縛和執著，執著於二邊，爲了在各種受生之處，貪圖色、聲、香、味、觸的快樂，而滿足於佈施波羅蜜（dāna-pāramitā，慷慨施捨的完美）；持戒、忍辱、精進、禪定、智慧，也是如此。還有凡夫的神通，以及生到梵天（brahmā，印度教神祇）。大慧！出世間波羅蜜是指，聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己力量證悟的修行者）因為墮入對涅槃（nirvāṇa，解脫）的執著，所以修行六波羅蜜，貪圖自己的涅槃之樂。出世間上上波羅蜜是指，覺悟到自心顯現的虛妄分別和執著，以及自心的二元對立，所以不生起虛妄分別，對於諸趣的執著不生非分之想，對於自心的色相不執著。爲了安樂一切眾生，生起佈施波羅蜜，發起殊勝的方便；就在那因緣上，虛妄分別不生起，就是持戒波羅蜜（śīla-pāramitā，道德行為的完美）。就在那虛妄分別不生起時，安忍，了知能攝受和所攝受，就是忍辱波羅蜜（kṣānti-pāramitā，忍耐的完美）。從初夜到后夜，精勤方便，隨順修行方便，虛妄分別不生起，就是精進波羅蜜（vīrya-pāramitā，精進的完美）。虛妄分別全部止息，不墮入聲聞涅槃的執著，就是禪定波羅蜜（dhyāna-pāramitā，冥想的完美）。用智慧觀察自心妄想的非自性，不墮入二邊，先前的身體轉變得更加殊勝而不可破壞，獲得自覺的聖者境界，就是般若波羅蜜（prajñā-pāramitā，智慧的完美）。」
這時，世尊想要再次宣說這個道理，就說了偈語：
『空、無常、剎那，愚夫妄想執著，如同河燈和種子，而產生剎那生滅的想法。 剎那止息煩亂，寂靜遠離造作，一切法不生，我說剎那的意義。 事物產生則有滅亡，不為愚者說，'
【English Translation】 English version: 'Are you not skilled in my hidden teachings, and do you conceive of all internal and external dharmas as momentary?'
Mahamati Bodhisattva further said to the Buddha: 'World Honored One! As the World Honored One has said, the six Pāramitās (perfections) are fulfilled to attain complete enlightenment (saṃbodhi). What are the six?'
The Buddha told Mahamati: 'There are three distinctions of Pāramitās, namely: worldly, transcendent, and transcendent-supreme. Mahamati! Worldly Pāramitās refer to being bound and attached to what is possessed by 'I' and 'mine', clinging to the two extremes, seeking pleasure in forms, sounds, smells, tastes, and textures in various realms of rebirth, thus fulfilling the perfection of generosity (dāna-pāramitā). The same applies to morality, patience, diligence, meditation, and wisdom. This also includes the supernatural powers of ordinary people and being born in the Brahma (heavenly) realm. Mahamati! Transcendent Pāramitās refer to Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) who, because they fall into attachment to Nirvana (liberation), practice the six Pāramitās, delighting in their own Nirvana bliss. Transcendent-supreme Pāramitās refer to realizing the mind's manifestation of false discriminations and attachments, as well as the mind's duality, thus not giving rise to false discriminations, not having inappropriate thoughts about attachment to the various realms, and not clinging to the forms of one's own mind. For the sake of the well-being of all beings, giving rise to the perfection of generosity, initiating supreme skillful means; and in that condition, false discriminations do not arise, which is the perfection of morality (śīla-pāramitā). When those false discriminations do not arise, enduring, knowing the grasped and the grasper, is the perfection of patience (kṣānti-pāramitā). From the beginning to the end of the night, diligently applying skillful means, following the skillful means of practice, false discriminations do not arise, which is the perfection of diligence (vīrya-pāramitā). When all false discriminations cease, not falling into attachment to the Nirvana of Śrāvakas, is the perfection of meditation (dhyāna-pāramitā). Observing with wisdom that the false discriminations of one's own mind are without inherent nature, not falling into the two extremes, the previous body transforms into something more excellent and indestructible, attaining the self-realized state of the noble ones, which is the perfection of wisdom (prajñā-pāramitā).'
At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse:
'Emptiness, impermanence, momentariness, fools cling to with false discriminations, like river lamps and seeds, giving rise to the thought of momentary arising and ceasing. Momentariness ceases disturbances, stillness is far from fabrication, all dharmas do not arise, I speak of the meaning of momentariness. What arises also ceases, not spoken for the foolish,'
無間相續性， 妄想之所勛。 無明為其因， 心則從彼生， 乃至色未生， 中間有何分？ 相續次第滅， 余心隨彼生， 不住於色時， 何所緣而生？ 以從彼生故， 不如實因生， 云何無所成， 而知剎那壞？ 修行者正受， 金剛佛舍利， 光音天宮殿， 世間不壞事。 住于正法得， 如來智具足， 比丘得平等， 云何見剎那？ 乾闥婆幻等， 色無有剎那， 于不實色等， 視之若真實。」
爾時，大慧菩薩復白佛言：「世尊！世尊記阿羅漢得成阿耨多羅三藐三菩提，與諸菩薩等無差別。一切眾生法不涅槃，誰至佛道？從初得佛，至般涅槃，于其中間不說一字，亦無所答。如來常定故，亦無慮，亦無察，化佛化作佛事。何故說識剎那展轉壞相。金剛力士，常隨侍衛。不施設本際。現魔魔業，惡業果報，旃遮摩納、孫陀利女、空缽而出。惡業障現。云何如來得一切種智，而不離諸過？」
佛告大慧：「諦聽，諦聽！善思念之，當爲汝說。」
大慧白佛：「善哉，世尊！唯然受教。」
佛告大慧：「為無餘涅槃故說，誘進行菩薩行者故。此及余世界修菩薩行者，樂聲聞乘涅槃，為令離聲聞乘，進向大乘，化佛授聲聞記，
【現代漢語翻譯】 現代漢語譯本： 無間斷的相續性，是虛妄分別的活動。 無明是它的根本原因，心識由此而生。 乃至色法尚未產生時，中間有什麼區別呢？ 相續的次第滅去，其餘的心識隨之而生。 當心識不住於色法時，又緣何而生呢？ 因為它從此而生，並非從真實的因緣而生。 如何能在沒有成就的情況下，得知剎那壞滅呢？ 修行者處於正受（Samadhi），金剛佛（Vajra Buddha）的舍利（Sarira）， 光音天（Ābhāsvara）的宮殿，這些都是世間不壞的事物。 安住于正法而獲得，如來的智慧具足。 比丘（Bhikkhu）獲得平等，如何能見到剎那生滅呢？ 如乾闥婆（Gandharva）的幻術等，色法沒有剎那生滅。 對於不真實的色法等，卻視之為真實存在。
這時，大慧菩薩（Mahamati Bodhisattva）再次對佛說：『世尊！世尊您曾記說阿羅漢（Arhat）能夠成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），與諸位菩薩（Bodhisattva）沒有差別。一切眾生的法性不入涅槃（Nirvana），那麼誰能證得佛道呢？從最初成佛，到般涅槃（Parinirvana），在這期間，您沒有說過一個字，也沒有回答任何問題。如來（Tathagata）常處於禪定之中，既沒有思慮，也沒有觀察，而是通過化身佛（Nirmanakaya Buddha）來行佛事。為何要說識的剎那展轉壞滅之相呢？金剛力士（Vajrapani），常隨侍衛。不施設根本的邊際。示現魔（Mara）的魔業，惡業的果報，如旃遮摩納（Ciñcā-māṇavikā）、孫陀利女（Sundarī）以空缽而出，這些都是惡業的顯現。這樣，如來如何能獲得一切種智（Sarvākārajñāna），而不離諸種過失呢？』
佛告訴大慧：『仔細聽，仔細聽！好好地思考，我會為你解說。』
大慧對佛說：『太好了，世尊！我願意接受教誨。』
佛告訴大慧：『爲了無餘涅槃（nirupadhisesa-nirvana）的緣故而說，爲了引導修行菩薩行的人。這些以及其他世界的修行菩薩行的人，喜歡聲聞乘（Śrāvakayāna）的涅槃，爲了讓他們離開聲聞乘，走向大乘（Mahāyāna），化身佛會為聲聞授記，'
【English Translation】 English version: Uninterrupted continuity is the activity of discrimination. Ignorance is its cause, and mind arises from it. Until form has not yet arisen, what distinction is there in between? The succession of moments ceases in order, and another mind arises following it. When the mind does not abide in form, what does it arise in relation to? Because it arises from that, it does not arise from a real cause. How can one know the destruction of a moment without having achieved anything? The practitioner in right concentration, the relics of the Vajra Buddha (Vajra Buddha's Sarira), The palaces of the Ābhāsvara heaven (Ābhāsvara), these are things in the world that do not decay. Obtained by abiding in the right Dharma, the Tathagata's (Tathagata) wisdom is complete. The Bhikkhu (Bhikkhu) obtains equality, how can one see the momentariness? Like the illusions of the Gandharva (Gandharva), form has no momentariness. Regarding unreal forms, one views them as real.'
At that time, Mahamati Bodhisattva (Mahamati Bodhisattva) again said to the Buddha: 'World Honored One! The World Honored One has predicted that Arhats (Arhat) can attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), and there is no difference between them and the Bodhisattvas (Bodhisattva). If the Dharma of all beings does not enter Nirvana (Nirvana), who will attain Buddhahood? From the initial attainment of Buddhahood to Parinirvana (Parinirvana), in between, you have not spoken a single word, nor have you answered anything. The Tathagata (Tathagata) is always in Samadhi, without thought or observation, but performs the deeds of a Buddha through a Nirmāṇakāya Buddha (Nirmanakaya Buddha). Why speak of the characteristics of the momentary destruction of consciousness? Vajrapani (Vajrapani) always attends and protects. There is no establishment of a fundamental limit. The manifestation of Mara's (Mara) deeds, the retribution of evil deeds, such as Ciñcā-māṇavikā (Ciñcā-māṇavikā), Sundarī (Sundarī) appearing with an empty bowl, these are manifestations of evil karma. How can the Tathagata attain Sarvākārajñāna (Sarvākārajñāna) without being free from all faults?'
The Buddha said to Mahamati: 'Listen carefully, listen carefully! Think well, and I will explain it to you.'
Mahamati said to the Buddha: 'Excellent, World Honored One! I will receive your teachings.'
The Buddha said to Mahamati: 'It is spoken for the sake of nirupadhisesa-nirvana (nirupadhisesa-nirvana), to guide those who practice the Bodhisattva path. Those in this and other worlds who practice the Bodhisattva path enjoy the Nirvana of the Śrāvakayāna (Śrāvakayāna). To lead them away from the Śrāvakayāna and towards the Mahāyāna (Mahāyāna), the Nirmāṇakāya Buddha will give predictions to the Śrāvakas,'
非是法佛。大慧！因是故，記諸聲聞與菩薩不異。大慧！不異者，聲聞、緣覺、諸佛如來，煩惱障斷，解脫一味，非智障斷。大慧！智障者，見法無我，殊勝清凈。煩惱障者，先習見人無我，斷七識滅，法障解脫，識藏習滅，究竟清凈。因本住法故，前後非性。無盡本願故。如來無慮無察，而演說法；正智所化故，念不忘故，無慮無察。四住地、無明住地習氣斷故，二煩惱斷，離二種死，覺人法無我，及二障斷。大慧！心、意、意識、眼識等七，剎那習氣因離，善無漏品離，不復輪轉。大慧！如來藏者，輪轉、涅槃苦樂因。空亂意。大慧！愚癡凡夫所不能覺。大慧！金剛力士所隨護者，是化佛耳，非真如來。大慧！真如來者，離一切根量。一切凡夫、聲聞、緣覺及外道根量悉滅，得現法樂住，無間法智忍故，非金剛力士所護。一切化佛不從業生。化化佛者，非佛，不離佛。因陶家輪等眾生所作相而說法，非自通處說自覺境界。
「複次，大慧！愚夫依七識身滅，起斷見。不覺識藏故，起常見。自妄想故，不知本際。自妄想慧滅，故解脫。四住地、無明住地習氣斷故，一切過斷。」
爾時，世尊欲重宣此義而說偈言：
「三乘亦非乘， 如來不磨滅， 一切佛所說， 說離諸過惡。 為諸無間智
【現代漢語翻譯】 現代漢語譯本： 不是法佛（Dharma Buddha）。大慧（Mahamati）！因此，我說聲聞（Sravaka）和菩薩（Bodhisattva）沒有區別。大慧（Mahamati）！沒有區別是指，聲聞（Sravaka）、緣覺（Pratyekabuddha）、諸佛如來（Tathagata），斷除了煩惱障（Klesha-avarana），在解脫上是同一味道，但沒有斷除智障（Jnana-avarana）。大慧（Mahamati）！智障（Jnana-avarana）是指，證見法無我（Dharma-nairatmya），殊勝而清凈。煩惱障（Klesha-avarana）是指，首先修習證見人無我（Pudgala-nairatmya），斷滅第七識，法障（Dharma-avarana）解脫，識藏（Alaya-vijnana）的習氣滅盡，達到究竟清凈。因為本住法（Svabhavasthita-dharma）的緣故，前後不是自性。因為無盡本願的緣故。如來（Tathagata）沒有思慮沒有觀察，而演說佛法；因為正智（Samyag-jnana）所化現的緣故，因爲念不忘的緣故，所以沒有思慮沒有觀察。四住地（Caturvidha-vasa-bhumi）、無明住地（Avidya-vasa-bhumi）的習氣斷除的緣故，兩種煩惱斷除，脫離兩種死亡，覺悟人法無我（Pudgala-dharma-nairatmya），以及兩種障礙斷除。大慧（Mahamati）！心（Citta）、意（Manas）、意識（Vijnana）、眼識（Caksu-vijnana）等七識，剎那習氣的因遠離，善無漏品遠離，不再輪轉。大慧（Mahamati）！如來藏（Tathagatagarbha）是輪轉、涅槃、苦樂的原因。是空亂的意。大慧（Mahamati）！這是愚癡凡夫所不能覺悟的。大慧（Mahamati）！金剛力士（Vajrapani）所隨護的，是化佛（Nirmana-buddha）罷了，不是真如來（Tathagata）。大慧（Mahamati）！真如來（Tathagata）是遠離一切根量的。一切凡夫、聲聞（Sravaka）、緣覺（Pratyekabuddha）以及外道的根量全部滅盡，得到現法樂住，因為無間法智忍的緣故，不是金剛力士（Vajrapani）所守護的。一切化佛（Nirmana-buddha）不是從業產生的。化化佛（Nirmana-nirmana-buddha）不是佛，但不離佛。因為陶家輪等眾生所作的相而說法，不是在自通之處說自覺境界。
『再次，大慧（Mahamati）！愚夫依靠七識身滅，生起斷見。不覺悟識藏（Alaya-vijnana）的緣故，生起常見。因為自己的妄想的緣故，不知道本際。自己的妄想慧滅，所以解脫。四住地（Caturvidha-vasa-bhumi）、無明住地（Avidya-vasa-bhumi）的習氣斷除的緣故，一切過失斷除。』
當時，世尊想要再次宣說這個意義，而說了偈頌：
『三乘也不是乘，如來不磨滅，一切佛所說，說離諸過惡。為諸無間智』
【English Translation】 English version: It is not the Dharma Buddha. Mahamati! Therefore, I say that there is no difference between Sravakas (Listeners) and Bodhisattvas (Enlightenment Beings). Mahamati! 'No difference' means that Sravakas (Listeners), Pratyekabuddhas (Solitary Buddhas), and all Tathagatas (Thus Come Ones) have cut off the Klesha-avarana (Obstruction of Afflictions), and in liberation, they are of one flavor, but they have not cut off the Jnana-avarana (Obstruction of Knowledge). Mahamati! Jnana-avarana (Obstruction of Knowledge) refers to seeing Dharma-nairatmya (Selflessness of Phenomena), which is supremely pure. Klesha-avarana (Obstruction of Afflictions) refers to first practicing seeing Pudgala-nairatmya (Selflessness of Persons), cutting off the seventh consciousness, the Dharma-avarana (Obstruction of Dharma) is liberated, the habits of Alaya-vijnana (Storehouse Consciousness) are extinguished, and ultimate purity is attained. Because of the Svabhavasthita-dharma (Law of Abiding in Its Own Nature), the before and after are not self-nature. Because of the inexhaustible original vows. The Tathagata (Thus Come One) speaks the Dharma without deliberation or observation; because of the transformation of Samyag-jnana (Right Knowledge), because of unfailing mindfulness, there is no deliberation or observation. Because the habits of the Caturvidha-vasa-bhumi (Four Abodes) and Avidya-vasa-bhumi (Abode of Ignorance) are cut off, the two afflictions are cut off, the two kinds of death are escaped, and the selflessness of persons and phenomena (Pudgala-dharma-nairatmya) is awakened, and the two obstructions are cut off. Mahamati! The seven consciousnesses, such as Citta (Mind), Manas (Intellect), Vijnana (Consciousness), and Caksu-vijnana (Eye-Consciousness), are separated from the cause of momentary habits, separated from the good unconditioned qualities, and no longer revolve. Mahamati! The Tathagatagarbha (Womb of the Thus Come One) is the cause of rotation, Nirvana, suffering, and joy. It is the mind of empty confusion. Mahamati! This is what foolish ordinary people cannot awaken to. Mahamati! What is protected by Vajrapani (Vajra-bearing Deva) is merely a Nirmana-buddha (Transformation Body), not the true Tathagata (Thus Come One). Mahamati! The true Tathagata (Thus Come One) is far from all root measurements. All root measurements of ordinary people, Sravakas (Listeners), Pratyekabuddhas (Solitary Buddhas), and heretics are completely extinguished, and the joy of abiding in the present Dharma is attained, because of the uninterrupted Dharma-wisdom forbearance, not protected by Vajrapani (Vajra-bearing Deva). All Nirmana-buddhas (Transformation Bodies) are not born from karma. The Nirmana-nirmana-buddha (Transformation of Transformation Body) is not a Buddha, but is not separate from the Buddha. Because of the forms made by beings such as the potter's wheel, the Dharma is spoken, not speaking the self-awakened realm in the place of self-penetration.
'Furthermore, Mahamati! Foolish people rely on the extinction of the seven consciousness bodies and give rise to annihilation views. Because they do not awaken to the Alaya-vijnana (Storehouse Consciousness), they give rise to eternal views. Because of their own delusions, they do not know the original limit. Their own delusion-wisdom is extinguished, so they are liberated. Because the habits of the Caturvidha-vasa-bhumi (Four Abodes) and Avidya-vasa-bhumi (Abode of Ignorance) are cut off, all faults are cut off.'
At that time, the World Honored One, wanting to reiterate this meaning, spoke in verse:
'The Three Vehicles are also not a vehicle, the Tathagata is not destroyed, all that the Buddhas speak, speaks of being apart from all faults. For those with uninterrupted wisdom.'
， 及無餘涅槃， 誘進諸下劣， 是故隱覆說。 諸佛所起智， 即分別說道， 諸乘非為乘， 彼則非涅槃。 欲色有及見， 說是四住地， 意識之所起， 識宅意所住。 意及眼識等， 斷滅說無常， 或作涅槃見， 而為說常住。」
爾時，大慧菩薩以偈問言：
「彼諸菩薩等， 志求佛道者， 酒肉及與蔥， 飲食為云何？ 惟愿無上尊， 哀愍為演說。 愚夫所貪著， 臭穢無名稱， 虎狼所甘嗜， 云何而可食？ 食者生諸過， 不食為福善， 惟愿為我說， 食不食罪福。」
大慧菩薩說偈問已，復白佛言：「惟愿世尊，為我等說食不食肉功德過惡。我及諸菩薩于現在未來，當爲種種悕望食肉眾生，分別說法，令彼眾生慈心相向。得慈心已，各于住地清凈明瞭，疾得究竟無上菩提。聲聞、緣覺自地止息已，亦復逮成無上菩提。惡邪論法，諸外道輩，邪見斷常，顛倒計著，尚有遮法，不聽食肉。況復如來，世間救護，正法成就，而食肉耶？」
佛告大慧：「善哉，善哉！諦聽，諦聽！善思念之，當爲汝說。」
大慧白佛：「唯然受教。」
佛告大慧：「有無量因緣不應食肉，然我今當爲汝略說。謂：一
【現代漢語翻譯】 現代漢語譯本： 以及無餘涅槃（nirvana without remainder）， 爲了引導那些根器低劣的人，所以隱晦地宣說。 諸佛所生起的智慧，就是分別解說的道， 各種乘不是真正的乘，那些也不是真正的涅槃。 對欲界、色界的存在以及各種見解的執著，被稱為四種住地（four abodes）， 是意識所生起的地方，是識的住所，意所停留之處。 對於意和眼識等的斷滅，說成是無常， 或者把它們看作是涅槃，而為他們宣說常住的道理。」
這時，大慧菩薩用偈頌提問：
『那些菩薩等，立志追求佛道的人， 對於酒、肉以及蔥等，飲食方面應該如何看待？ 希望無上尊，慈悲地為我們演說。 這些是愚夫所貪戀執著的，臭穢不堪沒有好名聲的， 是虎狼所喜歡吃的，怎麼可以食用呢？ 食用這些會產生各種過失，不食用才是福德善事， 希望您為我解說，食用與不食用的罪過與福德。』
大慧菩薩說完偈頌后，又對佛說：『希望世尊，為我們解說食用與不食用肉的功德與過失。我和各位菩薩在現在和未來，將為各種希望吃肉的眾生，分別解說佛法，使那些眾生能夠慈心相待。得到慈心后，各自在自己的修行階段清凈明瞭，迅速證得究竟無上菩提（supreme enlightenment）。聲聞（śrāvaka）、緣覺（pratyekabuddha）在自己的境界停止后，也能成就無上菩提。那些持有惡邪論法的外道，邪見地認為有斷滅或常存，顛倒地執著，尚且還有遮止的方法，不允許吃肉。更何況是如來（tathāgata），世間的救護者，成就正法，怎麼會吃肉呢？』
佛告訴大慧：『好啊，好啊！仔細聽，仔細聽！好好思考，我會為你解說。』
大慧對佛說：『是，我接受教誨。』
佛告訴大慧：『有無數的因緣不應該吃肉，我現在為你簡略地說說。第一：
【English Translation】 English version: And also nirvana without remainder, To guide those of inferior capacity, therefore it is spoken of in a concealed way. The wisdom that arises from all Buddhas, is the path that is explained separately, The various vehicles are not true vehicles, and those are not true nirvana. Attachment to existence in the desire realm, the form realm, and various views, are called the four abodes, It is the place where consciousness arises, the dwelling of consciousness, the place where the mind stays. Regarding the cessation of mind and eye-consciousness, it is said to be impermanent, Or they are seen as nirvana, and the doctrine of permanence is taught to them.'
At that time, Mahamati Bodhisattva asked in verse:
'Those Bodhisattvas, who aspire to the Buddha-path, What about wine, meat, and onions, how should they be regarded in diet? May the Supreme One, out of compassion, explain it for us. These are what fools are attached to, foul-smelling and without good name, What tigers and wolves relish, how can they be eaten? Eating these produces various faults, not eating is meritorious and good, May you explain to me, the merits and demerits of eating and not eating.'
After Mahamati Bodhisattva spoke the verses, he further said to the Buddha: 'May the World Honored One, explain to us the merits and demerits of eating and not eating meat. I and the other Bodhisattvas, in the present and future, will explain the Dharma separately for the various beings who desire to eat meat, so that those beings can treat each other with loving-kindness. Having obtained loving-kindness, each will be clear and bright in their respective stages of practice, and quickly attain ultimate supreme enlightenment (anuttarā-samyak-saṃbodhi). Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), after stopping in their own realms, will also attain supreme enlightenment. Those heretics who hold evil doctrines, with their heretical views of annihilation or permanence, and their inverted attachments, even they have prohibitive rules and do not allow eating meat. How much more so the Tathagata (Thus Come One), the savior of the world, who has accomplished the true Dharma, how could he eat meat?'
The Buddha said to Mahamati: 'Good, good! Listen carefully, listen carefully! Think well upon it, and I will explain it to you.'
Mahamati said to the Buddha: 'Yes, I receive your teaching.'
The Buddha said to Mahamati: 'There are countless reasons why one should not eat meat, but I will now briefly explain them to you. First:
切眾生從本已來，展轉因緣，常為六親，以親想故，不應食肉。驢騾駱駝狐狗牛馬人獸等肉，屠者雜賣故，不應食肉。不凈氣分所生長故，不應食肉。眾生聞氣，悉生恐怖，如旃陀羅及譚婆等，狗見憎惡，驚怖群吠故，不應食肉。又令修行者慈心不生故，不應食肉。凡愚所嗜，臭穢不凈，無善名稱故，不應食肉。令諸咒術不成就故，不應食肉。以殺生者，見形起識，深味著故，不應食肉。彼食肉者，諸天所棄故，不應食肉。令口氣臭故，不應食肉。多惡夢故，不應食肉。空閑林中虎狼聞香故，不應食肉。令飲食無節量故，不應食肉。令修行者不生厭離故不應食肉。我常說言，凡所飲食作食子肉想，作服藥想故，不應食肉。聽食肉者，無有是處。
「複次，大慧！過去有王，名師子蘇陀娑，食種種肉，遂至食人，臣民不堪，即便謀反，斷其奉祿。以食肉者有如是過故，不應食肉。
「複次，大慧！凡諸殺者，為財利故、殺生屠販。彼諸愚癡食肉眾生，以錢為網而捕諸肉。彼殺生者，若以財物，若以鉤網，取彼空行水陸眾生，種種殺害，屠販求利。大慧！亦無不教不求不想，而有魚肉。以是義故，不應食肉。大慧！我有時說，遮五種肉，或制十種。今於此經，一切種、一切時，開除方便，一切悉斷。大慧！如
【現代漢語翻譯】 現代漢語譯本： 『切眾生從本已來，輾轉因緣，常常互為六親，因為有親屬的想法，所以不應該吃肉。驢、騾、駱駝、狐貍、狗、牛、馬等等的肉，因為屠宰者混雜售賣，所以不應該吃肉。因為是從不乾淨的氣分所生長出來的，所以不應該吃肉。眾生聞到氣味，都會產生恐怖，就像旃陀羅（Candala，賤民）及譚婆（Tamba，屠夫）等人一樣，狗見到會憎惡，驚恐地狂吠，所以不應該吃肉。又會讓修行者慈悲心無法生起，所以不應該吃肉。凡夫愚人所喜好，臭穢不乾淨，沒有好的名聲，所以不應該吃肉。會讓各種咒術無法成就，所以不應該吃肉。因為殺生的人，見到（動物的）形體就生起（貪愛）的意識，深深地執著於美味，所以不應該吃肉。那些吃肉的人，會被諸天所拋棄，所以不應該吃肉。會讓口氣變得臭穢，所以不應該吃肉。會做很多惡夢，所以不應該吃肉。在空曠的樹林中，老虎和狼會聞到香味，所以不應該吃肉。會讓飲食沒有節制，所以不應該吃肉。會讓修行者不生起厭離心，所以不應該吃肉。我常常說，凡是所吃的食物，都要作是吃自己子女的肉的想法，作是服藥的想法，所以不應該吃肉。聽任吃肉這件事，是沒有道理的。
『再者，大慧（Mahamati）！過去有位國王，名叫師子蘇陀娑（Simhasutas），吃各種各樣的肉，以至於吃人肉，臣民無法忍受，就發動叛亂，斷了他的俸祿。因為吃肉的人有這樣的過失，所以不應該吃肉。
『再者，大慧（Mahamati）！凡是那些殺生的人，爲了財利，才殺生屠宰販賣。那些愚癡的吃肉眾生，用錢作為網來捕捉各種肉。那些殺生的人，或者用財物，或者用鉤網，捕捉那些在空中飛行、在水裡或陸地上生存的眾生，用各種方法殺害，屠宰販賣以求取利益。大慧（Mahamati）！也沒有不教唆、不要求、不想像，而能得到魚肉的。因為這個緣故，所以不應該吃肉。大慧（Mahamati）！我有時說，禁止五種肉，或者限制十種肉。現在在這部經中，一切種類、一切時間，開除方便之門，一切都斷絕。大慧（Mahamati）！就像……』
【English Translation】 English version: 『All beings, from the very beginning, through the revolving of causes and conditions, have constantly been related as the six kinds of relatives. Because of this thought of kinship, meat should not be eaten. The flesh of donkeys, mules, camels, foxes, dogs, cows, horses, and so on, should not be eaten because butchers sell them mixed together. Meat should not be eaten because it grows from impure elements. When beings smell the scent, they all become terrified, like the Candala (outcaste) and Tamba (butcher). Dogs, seeing it, hate it and bark in fright, therefore meat should not be eaten. Furthermore, it prevents practitioners from generating compassion, therefore meat should not be eaten. It is craved by foolish people, is foul and impure, and has no good reputation, therefore meat should not be eaten. It prevents the accomplishment of various mantras, therefore meat should not be eaten. Because those who kill living beings, upon seeing their forms, give rise to consciousness and deeply crave the taste, meat should not be eaten. Those who eat meat are abandoned by the gods, therefore meat should not be eaten. It makes the breath foul, therefore meat should not be eaten. It causes many bad dreams, therefore meat should not be eaten. In empty forests, tigers and wolves smell the scent, therefore meat should not be eaten. It causes eating and drinking to be without moderation, therefore meat should not be eaten. It prevents practitioners from generating revulsion and detachment, therefore meat should not be eaten. I have always said that all food and drink should be regarded as eating the flesh of one's own children, and as taking medicine, therefore meat should not be eaten. There is no justification for allowing the eating of meat.』
『Moreover, Mahamati (Great Wisdom)! In the past, there was a king named Simhasutas (Lion-born Sutas), who ate all kinds of meat, even to the point of eating human flesh. The ministers and people could not bear it and rebelled, cutting off his salary. Because those who eat meat have such faults, meat should not be eaten.』
『Moreover, Mahamati (Great Wisdom)! All those who kill, kill, butcher, and sell living beings for the sake of wealth and profit. Those foolish meat-eating beings use money as a net to catch all kinds of meat. Those who kill living beings, either with wealth or with hooks and nets, capture those beings who fly in the air, live in the water, or live on land, killing and butchering them in various ways to seek profit. Mahamati (Great Wisdom)! There is also no fish or meat that comes without instigation, request, or imagination. For this reason, meat should not be eaten. Mahamati (Great Wisdom)! Sometimes I have said to prohibit five kinds of meat, or to restrict ten kinds. Now, in this sutra, in all kinds and at all times, the door of expedient means is closed, and all is cut off. Mahamati (Great Wisdom)! Like...』
來、應供、等正覺，尚無所食，況食魚肉？亦不教人。以大悲前行故，視一切眾生，猶如一子，是故不聽令食子肉。」
爾時，世尊欲重宣此義而說偈言：
「曾悉為親屬， 鄙穢不凈雜， 不凈所生長， 聞氣悉恐怖。 一切肉與蔥， 及諸韭蒜等， 種種放逸酒， 修行常遠離。 亦常離麻油， 及諸穿孔床， 以彼諸細蟲， 于中極恐怖。 飲食生放逸， 放逸生諸覺， 從覺生貪慾， 是故不應食。 由食生貪慾， 貪令心迷醉， 迷醉長愛慾， 生死不解脫。 為利殺眾生， 以財網諸肉， 二俱是惡業， 死墮叫呼獄。 若無教想求， 則無三凈肉， 彼非無因有， 是故不應食。 彼諸修行者， 由是悉離遠， 十方佛世尊， 一切咸呵責。 展轉更相食， 死墮虎狼類， 臭穢可厭惡， 所生常愚癡。 多生栴陀羅， 獵師譚婆種， 或生陀夷尼， 及諸肉食性， 羅剎貓貍等， 遍於是中生。 縛象與大云， 央掘利魔羅， 及此楞伽經， 我悉制斷肉。 諸佛及菩薩， 聲聞所呵責， 食已無慚愧， 生生常癡冥。 先說見聞疑， 已斷一切肉， 妄想不覺知， 故生
【現代漢語翻譯】 現代漢語譯本： 『如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、等正覺（Samyaksambuddha，完全覺悟者），尚且沒有吃任何東西，更何況吃魚肉呢？』佛陀也不會教導別人吃魚肉。因為佛陀以大悲心為先導，看待一切眾生，都像看待自己的孩子一樣，所以不允許吃眾生的肉，如同不允許吃自己的孩子一樣。
當時，世尊爲了再次宣揚這個道理，說了以下偈語：
『曾經都是親屬， 污穢不凈混雜， 從不凈處生長， 聞到氣味都恐怖。 一切肉與蔥， 以及各種韭蒜等， 各種放逸的酒， 修行人都應遠離。 也應常遠離麻油， 以及各種穿孔的床， 因為那些細小的蟲子， 在其中極其恐怖。 飲食會產生放逸， 放逸會產生各種感覺， 從感覺產生貪慾， 所以不應該吃肉。 因為吃了肉會產生貪慾， 貪慾使人心迷醉， 迷醉增長愛慾， 生死輪迴無法解脫。 爲了利益而殺害眾生， 用錢財購買各種肉類， 這兩種都是惡業， 死後會墮入叫喚地獄。 如果沒有教導、沒有想法、沒有需求， 就不會有三種清凈肉， 它們不是無緣無故產生的， 所以不應該吃肉。 那些修行的人， 因此都遠離肉食， 十方諸佛世尊， 一切都加以呵責。 輾轉互相吞食， 死後墮入虎狼之類， 臭穢令人厭惡， 所生之處常愚癡。 多次轉生為旃陀羅（Chandala，印度種姓制度下的賤民）， 獵人、譚婆（Tambra，屠夫）種姓， 或者轉生為陀夷尼（Dayini，食人女）， 以及各種以肉為食的生物， 羅剎、貓貍等， 遍佈在這些地方出生。 縛象（Baddha Hasti，佛經故事中的惡象）、與大云（Mahamegha，經名）， 央掘利魔羅（Angulimala，殺人魔王，后被佛陀度化）， 以及這部《楞伽經》（Lankavatara Sutra）， 我都禁止吃肉。 諸佛以及菩薩， 聲聞（Sravaka，聽聞佛法而修行的弟子）所呵責， 吃了肉后沒有慚愧心， 生生世世常處在愚昧黑暗之中。 先前所說的見、聞、疑三種情況， 已經斷除了一切肉食， 因為妄想而不覺知， 所以產生……』
【English Translation】 English version: 『The Tathagata (Thus Come One, an epithet of the Buddha), Arhat (Worthy One, deserving of offerings), Samyaksambuddha (Perfectly Enlightened One), does not even have anything to eat, how much less would he eat fish or meat?』 The Buddha also does not teach others to eat fish or meat. Because the Buddha leads with great compassion, viewing all sentient beings as if they were his own children, therefore he does not allow the eating of sentient beings' flesh, just as he would not allow the eating of his own children.
At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:
『They were all once relatives, Filthy and impure mixed together, Born from impure places, Terrified by the smell. All meat and onions, And all kinds of leeks and garlic, All kinds of intoxicating liquors, Practitioners should always stay away from. Also, always stay away from sesame oil, And all kinds of perforated beds, Because those tiny insects, Are extremely terrified within them. Food and drink give rise to indulgence, Indulgence gives rise to various feelings, From feelings arise greed and desire, Therefore, one should not eat meat. Because eating meat gives rise to greed and desire, Greed makes the mind intoxicated, Intoxication increases love and desire, One cannot be liberated from birth and death. Killing sentient beings for profit, Using wealth to buy all kinds of meat, Both are evil deeds, After death, one falls into the screaming hell. If there is no teaching, no thought, no demand, Then there would be no three kinds of pure meat, They do not arise without a cause, Therefore, one should not eat meat. Those practitioners, Therefore, all stay far away, The Buddhas, World Honored Ones of the ten directions, All condemn it. Turning around and eating each other, After death, one falls into the category of tigers and wolves, Foul-smelling and disgusting, One is always born foolish. Many times born as Chandala (outcaste in the Indian caste system), Hunters, Tambra (butcher) caste, Or born as Dayini (flesh-eating female demon), And all kinds of meat-eating beings, Rakshasas (demons), cats, civets, etc., Born everywhere in these places. Baddha Hasti (evil elephant in Buddhist stories) and Mahamegha (name of a sutra), Angulimala (murderous demon, later converted by the Buddha), And this Lankavatara Sutra, I have all prohibited the eating of meat. The Buddhas and Bodhisattvas, Sravakas (disciples who practice by hearing the Buddha's teachings) condemn it, Having eaten meat without shame, Life after life, one is always in darkness and ignorance. What was said earlier about seeing, hearing, and doubting, Has already cut off all meat, Because of delusion and lack of awareness, Therefore, one is born...』
食肉處。 如彼貪慾過， 障礙聖解脫， 酒肉蔥韭蒜， 悉為聖道障。 未來世眾生， 于肉愚癡說， 言此凈無罪， 佛聽我等食。 食如服藥想， 亦如食子肉， 知足生厭離， 修行行乞食。 安住慈心者， 我說常厭離， 虎狼諸惡獸， 恒可同遊止。 若食諸血肉， 眾生悉恐怖， 是故修行者， 慈心不食肉。 食肉無慈悲， 永背正解脫， 及違聖表相， 是故不應食。 得生梵志種， 及諸修行處， 智慧富貴家， 斯由不食肉。」
楞伽阿跋多羅寶經卷第四
【現代漢語翻譯】 現代漢語譯本： 在食用肉類的地方： 就像那過度的貪慾，障礙著聖者的解脫，酒、肉、蔥、韭、蒜，都是聖道的障礙。 未來世的眾生，對於肉食愚癡地說，說這肉是清凈沒有罪的，佛允許我們食用。 食用食物應當像服用藥物一樣，也像食用自己孩子的肉一樣，知足而生厭離之心，修行者應當行乞食。 安住于慈悲心的人，我說他常常厭離肉食，（這樣）才能與虎狼等各種惡獸一同遊玩棲止。 如果食用各種血肉，眾生都會感到恐怖，所以修行的人，因為慈悲心而不應食用肉類。 食用肉類就沒有慈悲心，永遠背離真正的解脫，也違背了聖者的表相，所以不應該食用。 能夠出生在婆羅門種姓（梵志種），以及各種修行的地方，出生在智慧富貴之家，都是因為不食用肉類。
《楞伽阿跋多羅寶經》卷第四
【English Translation】 English version: In places where meat is eaten: Like that excessive greed, it obstructs the liberation of the saints. Wine, meat, onions, leeks, and garlic are all obstacles to the holy path. Sentient beings in future generations will foolishly say about meat that it is pure and without sin, and that the Buddha allows us to eat it. Eating food should be like taking medicine, or like eating the flesh of one's own child. Knowing contentment gives rise to aversion and detachment. Practitioners should practice begging for food. Those who abide in loving-kindness, I say, are constantly averse to meat. (Only then) can they roam and dwell with tigers, wolves, and other evil beasts. If one eats various kinds of blood and flesh, all sentient beings will be terrified. Therefore, practitioners should not eat meat out of loving-kindness. Eating meat is without compassion, and one will forever turn away from true liberation, and also violate the appearance of a saint. Therefore, one should not eat it. Being born into a Brahmin caste (梵志種, Fànzhì zhǒng), and in various places of practice, and in wise and wealthy families, is all due to not eating meat.
Laṅkāvatāra Sūtra, Volume 4