T16n0671_入楞伽經
大正藏第 16 冊 No. 0671 入楞伽經
No. 671 [Nos. 670, 672]
入楞伽經卷第一
元魏天竺三藏菩提留支譯
請佛品第一
歸命大智海毗盧遮那佛。
如是我聞：
一時婆伽婆住大海畔摩羅耶山頂上楞伽城中——彼山種種寶性所成，諸寶間錯光明赫炎，如百千日照曜金山；復有無量花園香樹皆寶香林，微風吹擊搖枝動葉，百千妙香一時流佈，百千妙音一時俱發；重巖屈曲，處處皆有仙堂靈室龕窟，無數眾寶所成，內外明徹，日月光暉不能復現，皆是古昔諸仙賢聖思如實法得道之處——與大比丘僧及大菩薩眾，皆從種種他方佛土俱來集會。是諸菩薩具足無量自在三昧神通之力，奮迅游化，五法自性二種無我究竟通達，大慧菩薩摩訶薩而為上首，一切諸佛手灌其頂而授佛位，自心為境善解其義，種種眾生種種心色，隨種種心種種異念，無量度門隨所應度隨所應見而為普現。
爾時婆伽婆于大海龍王宮說法，滿七日已度至南岸，時有無量那由他釋梵天王、諸龍王等，無邊大眾悉皆隨從向海南岸。爾時婆伽婆，遙望觀察摩羅耶山楞伽城，光顏舒悅如動金山，熙怡微笑而作是言：「過去諸佛、應、正遍知，于彼摩羅耶山頂上楞
【現代漢語翻譯】 現代漢語譯本 大藏經第16冊 No. 0671 入楞伽經
No. 671 [Nos. 670, 672]
入楞伽經卷第一
元魏天竺三藏菩提留支譯
請佛品第一
歸命于大智慧之海，毗盧遮那佛（Vairocana Buddha，意為光明遍照）。
如是我聞：
一時，婆伽婆（Bhagavan，世尊）住在大海之濱的摩羅耶山（Malaya Mountain）頂上的楞伽城（Lanka City）中——此山由種種寶物構成，各種寶物交錯輝映，光明熾盛，如同成百上千的太陽照耀著金山；又有無量的花園和香樹，都是寶香之林，微風吹拂，搖動枝葉，成百上千種美妙的香氣一時散佈，成百上千種美妙的聲音一時齊發；重重山巖彎曲環繞，處處都有仙人的殿堂和靈室龕窟，由無數珍寶構成，內外明亮通透，日月的光輝都不能顯現，這些都是古時候諸位仙人賢聖思考如實之法而得道的地方——與大比丘僧團以及大菩薩眾在一起，他們都從種種其他的佛土一同前來。這些菩薩們具足無量自在的三昧（samadhi，禪定）神通之力，奮迅游化，對於五法自性（five dharmas）和二種無我（two kinds of selflessness）究竟通達，大慧菩薩摩訶薩（Mahamati Bodhisattva，大智慧菩薩）為上首，一切諸佛以手灌頂，授予佛位，以自心為境界，善於理解其義，種種眾生有種種心和色，隨著種種心有種種不同的念頭，以無量的度門，隨著所應度化的對象和所應顯現的形象而普遍示現。
那時，婆伽婆在大海龍王宮說法，滿了七日之後到達南岸，當時有無量那由他（nayuta，數量單位，百萬）的釋梵天王（Shakra and Brahma Kings）、諸龍王等，無邊的大眾都跟隨在後，向海南岸行進。這時，婆伽婆遙望觀察摩羅耶山的楞伽城，光彩容顏舒展喜悅，如同移動的金山，帶著喜悅的微笑說道：『過去的諸佛、應供、正遍知，就在那摩羅耶山頂上的楞伽城中，
【English Translation】 English version Dazangjing Volume 16 No. 0671 Laṅkāvatāra Sūtra
No. 671 [Nos. 670, 672]
Laṅkāvatāra Sūtra Volume 1
Translated by Bodhiruci, Tripitaka Master from India during the Yuan Wei Dynasty
Chapter 1: Requesting the Buddha
Homage to Vairocana Buddha (Vairocana Buddha, meaning 'the Buddha who illuminates everywhere') the Ocean of Great Wisdom.
Thus have I heard:
At one time, the Bhagavan (Bhagavan, the World-Honored One) was dwelling in the city of Lanka (Lanka City) on the summit of Mount Malaya (Malaya Mountain) by the great ocean—that mountain was composed of various kinds of precious substances, the various jewels intertwined and shone brightly, like hundreds of thousands of suns illuminating a golden mountain; moreover, there were immeasurable gardens and fragrant trees, all forests of precious fragrance, the gentle breeze blowing, shaking branches and leaves, hundreds of thousands of wonderful fragrances spread forth at once, hundreds of thousands of wonderful sounds arose together at once; layers of cliffs curved and wound around, everywhere there were celestial halls and spiritual chambers and caves, made of countless treasures, bright and clear inside and out, the light of the sun and moon could not appear, all of which were places where ancient sages and virtuous ones contemplated the Dharma as it truly is and attained enlightenment—together with a great assembly of Bhikshus (monks) and great Bodhisattvas, all of whom had come together from various other Buddha-lands. These Bodhisattvas were endowed with immeasurable powers of Samadhi (samadhi, meditative absorption) and spiritual abilities, swiftly and vigorously transforming, having thoroughly penetrated the five dharmas (five dharmas) and the two kinds of selflessness (two kinds of selflessness), Mahamati Bodhisattva (Mahamati Bodhisattva, the Bodhisattva of Great Wisdom) was the foremost, all the Buddhas had sprinkled water on his head and conferred upon him the position of Buddhahood, taking his own mind as the realm, skillfully understanding its meaning, various sentient beings with various minds and forms, according to various minds with various different thoughts, with immeasurable means of deliverance, according to what should be delivered and what should be seen, universally manifesting.
At that time, the Bhagavan was expounding the Dharma in the dragon king's palace of the great ocean, and after seven days had passed, he reached the southern shore. At that time, there were immeasurable nayutas (nayuta, a unit of measurement, millions) of Shakra and Brahma Kings (Shakra and Brahma Kings), dragon kings, and other beings, an immeasurable multitude all following behind, proceeding towards the southern shore of the ocean. At this time, the Bhagavan, gazing afar and observing the city of Lanka on Mount Malaya, his countenance radiant and joyful, like a moving golden mountain, with a joyful smile, spoke these words: 'The Buddhas of the past, Arhats, Perfectly and Completely Awakened Ones, in that city of Lanka on the summit of Mount Malaya,'
伽城中，說自內身聖智證法，離於一切邪見覺觀，非諸外道聲聞辟支佛等修行境界；我亦應彼摩羅耶山楞伽城中為羅婆那夜叉王上首說於此法。」爾時羅婆那夜叉王，以佛神力聞如來聲。
時婆伽婆離海龍王宮度大海已，與諸那由他無量釋梵天王、諸龍王等圍繞恭敬。爾時如來觀察眾生阿梨耶識大海水波，為諸境界猛風吹動，轉識波浪隨緣而起。爾時羅婆那夜叉王而自嘆言：「我應請如來入楞伽城，令我長夜于天人中，與諸人天得大利益快得安樂。」
爾時楞伽城主羅婆那夜叉王，與諸眷屬乘花宮殿至如來所，與諸眷屬從宮殿下繞佛三匝，以種種伎樂樂於如來，所持樂器皆是大青因陀羅寶而用造作，大毗琉璃瑪瑙諸寶以為間錯，無價色衣以用纏裹，以梵聲等無量種音，歌嘆如來一切功德，而說偈言：
「心具於法藏， 離無我見垢； 世尊說諸行， 內心所知法。 白法得佛身， 內身所證法； 化身示化身， 時到入楞伽。 今此楞伽城， 過去無量佛， 及諸佛子等， 無量身受用。 世尊若說法， 無量諸夜叉， 能現無量身， 欲聞說法聲。」
爾時羅婆那楞伽王，以都吒迦種種妙聲，歌嘆如來諸功德已；復更以伽他妙聲歌嘆如來，而說偈言：
「如
【現代漢語翻譯】 現代漢語譯本：在伽城中，佛陀宣說從自身證悟的聖智之法，遠離一切邪見和覺觀，不是那些外道、聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、辟支佛（Pratyekabuddha，無師自悟者）等所能修行的境界；我也應當在那摩羅耶山（Malaya Mountain）的楞伽城（Laṅkāpura，斯里蘭卡的古名）中，為羅婆那夜叉王（Rāvaṇa Yakṣa-rāja，夜叉王羅婆那）為首的眾生宣說此法。』當時，羅婆那夜叉王憑藉佛陀的神力聽到了如來的聲音。 這時，婆伽婆（Bhagavān，世尊）離開海龍王宮，渡過大海，與無數那由他（Nayuta，數量單位，意為百萬）的釋梵天王（Śakra-Brahmā-rāja，帝釋天和梵天王）、諸龍王等圍繞恭敬。這時，如來觀察眾生的阿梨耶識（Ālaya-vijñāna，藏識）如大海水波，被諸境界的猛風吹動，轉識（Pravṛtti-vijñāna，現行識）的波浪隨緣而起。當時，羅婆那夜叉王獨自感嘆道：『我應當迎請如來進入楞伽城，使我長夜在天人之中，與諸人天得到大利益，快速獲得安樂。』 當時，楞伽城主羅婆那夜叉王，與他的眷屬乘坐花宮殿來到如來所在之處，與他的眷屬從宮殿下來，繞佛三圈，用各種伎樂來供養如來，所持的樂器都是用大青因陀羅寶（Indranīla，一種藍色寶石）製造的，用大毗琉璃（Vaiḍūrya，琉璃）、瑪瑙等各種珍寶鑲嵌裝飾，用無價的彩色衣物纏裹，用梵音等無數種聲音，歌頌如來的一切功德，並說了偈頌： 『內心具備法藏，遠離無我見之垢；世尊宣說諸行，是內心所知之法。以清凈之法獲得佛身，是自身所證之法；化身示現化身，時機到來進入楞伽。如今這座楞伽城，過去有無量佛，以及諸佛的弟子等，以無量身受用。世尊如果說法，無量諸夜叉，能現無量身，想要聽聞說法之聲。』 當時，羅婆那楞伽王，用都吒迦（Toṭaka，一種詩歌韻律）等各種美妙的聲音，歌頌如來的各種功德之後；又用伽他（Gāthā，偈頌）等美妙的聲音歌頌如來，並說了偈頌：
【English Translation】 English version: In Gara City, the Buddha spoke of the self-realized sacred wisdom Dharma, which is apart from all wrong views and perceptions, and is not the realm of practice for those heretics, Śrāvakas (hearers), Pratyekabuddhas (solitary Buddhas), and others. I should also preach this Dharma in Laṅkāpura (City of Laṅkā) on Mount Malaya to Rāvaṇa Yakṣa-rāja (Rāvaṇa, King of Yakṣas) and his retinue.』 At that time, Rāvaṇa Yakṣa-rāja, by the Buddha's divine power, heard the voice of the Tathāgata. Then, the Bhagavān (Blessed One), having left the palace of the Dragon King of the Sea and crossed the great ocean, was surrounded and revered by countless Nayutas (hundreds of thousands) of Śakra-Brahmā-rājas (Śakra and Brahmā Kings), Dragon Kings, and others. At that time, the Tathāgata observed the Ālaya-vijñāna (store consciousness) of sentient beings like the waves of the great ocean, stirred by the fierce winds of various realms, with the waves of Pravṛtti-vijñāna (active consciousness) arising according to conditions. At that time, Rāvaṇa Yakṣa-rāja sighed to himself, 『I should invite the Tathāgata to enter Laṅkāpura, so that I may, throughout the long night, among gods and humans, together with all humans and gods, obtain great benefit and quickly attain peace.』 At that time, Rāvaṇa Yakṣa-rāja, the lord of Laṅkāpura, together with his retinue, riding in a flower palace, came to where the Tathāgata was. With his retinue, he descended from the palace and circumambulated the Buddha three times, making music of various kinds to delight the Tathāgata. The musical instruments he held were all made of great blue Indranīla (sapphire) jewels, inlaid with great Vaiḍūrya (beryl), agate, and various other jewels, wrapped with priceless colored garments. With Brahma-like sounds and countless other tones, he sang praises of all the Tathāgata's merits, and spoke in verse: 'The mind possesses the treasury of Dharma, free from the defilement of the view of no-self; the World Honored One speaks of all actions, the Dharma known within the mind. The Buddha body is obtained through pure Dharma, the Dharma realized within oneself; the transformation body manifests transformation bodies, the time has come to enter Laṅkā. This Laṅkāpura now, countless Buddhas of the past, and all the Buddha's disciples, have enjoyed with countless bodies. If the World Honored One preaches the Dharma, countless Yakṣas, able to manifest countless bodies, desire to hear the sound of the Dharma.' Then, Rāvaṇa, the King of Laṅkā, having praised the Tathāgata's various merits with various wonderful sounds such as Toṭaka (a type of meter); again, with wonderful sounds such as Gāthā (verses), he praised the Tathāgata, and spoke in verse:
來於七日， 大海惡獸中； 渡海至彼岸， 出已即便住。 羅婆那王共， 妻子夜叉等， 及無量眷屬， 大智諸大臣。 叔迦婆羅那， 如是等天眾； 各各悉皆現， 無量諸神通。 乘妙花宮殿， 俱來到佛所； 到已下花殿， 禮拜供養佛。 依佛住持力， 即于如來前； 自說己名字： 『我十頭羅剎。 愿垂哀愍我， 及此城眾生； 受此楞伽城， 摩羅耶寶山。 過去無量佛， 於此楞伽城； 種種寶山上， 說身所證法。 如來亦應爾， 於此寶山中； 同諸過去佛， 亦說如是法。 愿共諸佛子， 說此清凈法； 我及楞伽眾， 咸皆欲聽聞。 入楞伽經典， 過去佛讚歎； 內身智境界， 離所說名字。 我念過去世， 無量諸如來； 諸佛子圍繞， 說此修多羅。 如來於今日， 亦應為我等； 及諸一切眾， 說此甚深法。 未來諸世尊， 及諸佛子等； 於此寶山上， 亦說此深法。 今此楞伽城， 微妙過天宮； 墻壁非土石， 諸寶羅網覆。 此諸夜叉等， 已於過去佛； 修行離諸過， 畢竟住大乘。 內心善思惟， 如實念相應； 愿佛憐愍
【現代漢語翻譯】 現代漢語譯本 七日之後，從大海的惡獸中而來； 渡過大海到達彼岸，出來后便安住於此。 羅婆那王（Rāvaṇa，夜叉王）和他的妻子、夜叉（Yakṣa）眷屬等， 以及無量的眷屬，具有大智慧的諸位大臣。 叔迦（Śuka）和婆羅那（Bhāraṇa），以及像他們一樣的天眾； 各自都顯現出來，展現無量的神通。 乘坐美妙的花宮殿，一同來到佛陀的住所； 到達后從花殿下來，禮拜供養佛陀。 依靠佛陀的住持之力，就在如來面前； 自報姓名：『我是十頭羅剎（Rākṣasa，惡鬼）。 愿您哀憐我，以及這座城市裡的眾生； 接受這座楞伽城（Laṅkā，城市名），摩羅耶寶山（Malaya）的供奉。 過去無量的佛陀，在這楞伽城中； 在各種寶山上，宣說自身所證悟的法。 如來您也應該這樣，在這寶山之中； 如同過去的諸佛一樣，也宣說這樣的法。 愿與諸佛子一起，宣說這清凈的法； 我和楞伽城的眾生，都想聽聞。 《入楞伽經》（Laṅkāvatāra Sūtra），過去的佛陀讚歎； 是內身智慧的境界，遠離所說的名字相。 我憶念過去世，無量的如來； 諸佛子圍繞著，宣說這部修多羅（Sūtra，經）。 如來您在今天，也應該為我們； 以及諸一切大眾，宣說這甚深的法。 未來諸世尊，以及諸佛子等； 在這寶山上，也宣說這甚深的法。 現在這座楞伽城，微妙勝過天宮； 墻壁不是土石所造，而是用各種珍寶羅網覆蓋。 這些夜叉等，已經在過去的佛陀那裡； 修行遠離各種過失，最終安住于大乘。 內心善於思惟，如實地與念相應； 愿佛陀憐憫我們。』
【English Translation】 English version Coming after seven days, from the evil beasts of the great sea; Crossing the sea to the other shore, having emerged, they immediately dwell there. King Rāvaṇa (king of the Yakṣas) together with his wife, Yakṣa (spirits) retinues, etc., And countless attendants, great wisdom ministers. Śuka and Bhāraṇa, and such heavenly beings; Each appearing, displaying immeasurable spiritual powers. Riding in wondrous flower palaces, together they come to the Buddha's abode; Having arrived, they descend from the flower palaces, prostrating and making offerings to the Buddha. Relying on the Buddha's sustaining power, right before the Tathāgata; Announcing their names: 'I am the ten-headed Rākṣasa (demon). May you have compassion on me, and the beings in this city; Accept this city of Laṅkā (city name), and the offering of Mount Malaya. Countless Buddhas of the past, in this city of Laṅkā; On various jeweled mountains, spoke the Dharma realized by their own bodies. The Tathāgata should also do so, in this jeweled mountain; Like the Buddhas of the past, also speak such Dharma. May you, together with the Buddha's sons, speak this pure Dharma; I and the beings of Laṅkā, all wish to hear it. The Laṅkāvatāra Sūtra (Sūtra of the Descent into Laṅkā), praised by the Buddhas of the past; Is the realm of inner wisdom, apart from spoken names. I remember in past lives, countless Tathāgatas; Surrounded by the Buddha's sons, speaking this Sūtra. The Tathāgata today, should also for us; And all the great assembly, speak this profound Dharma. Future World Honored Ones, and the Buddha's sons, etc.; On this jeweled mountain, will also speak this profound Dharma. Now this city of Laṅkā, is more wondrous than the heavenly palaces; The walls are not made of earth or stone, but covered with nets of various jewels. These Yakṣas, etc., have already at the Buddhas of the past; Cultivated, departing from all faults, ultimately dwelling in the Mahāyāna. Inwardly contemplating well, truly corresponding with mindfulness; May the Buddha have compassion on us.'
故， 為諸夜叉說。 愿佛天人師， 入摩羅耶山； 夜叉及妻子， 欲得摩訶衍。 甕耳等羅剎， 亦住此城中； 曾供養過去， 無量億諸佛。 今復愿供養， 現在大法王； 欲聞內心行， 欲得摩訶衍。 愿佛憐愍我， 及諸夜叉眾； 共諸佛子等， 入此楞伽城。 我所有宮殿， 妻子及眷屬； 寶冠諸瓔珞， 種種莊嚴具。 阿舒迦園林， 種種皆可樂； 及所乘花殿， 施佛及大眾。 我于如來所， 無有不捨物； 愿大牟尼尊， 哀愍我受用。 我及諸佛子， 受佛所說法； 愿佛垂哀愍， 為我受用說。』 爾時三界尊， 聞夜叉請已； 即為夜叉說， 過去未來佛： 『夜叉過去佛， 此勝寶山中； 憐愍夜叉故， 說內身證法。 未來佛亦爾， 於此寶山中； 為諸夜叉等， 亦說此深法。 夜叉此寶山， 如實修行人； 現見法行人， 乃能住此處。 夜叉今告汝， 我及諸佛子； 憐愍汝等故， 受汝施請說。』 如來略答竟， 寂靜默然住； 羅婆那羅剎， 奉佛花宮殿。 如來及佛子， 受已即皆乘； 羅婆那夜叉， 亦自乘華殿， 以諸婇女樂，
【現代漢語翻譯】 現代漢語譯本： 因此，為眾夜叉（Yaksa，一種鬼神）宣說： 『愿佛陀天人導師，進入摩羅耶山（Malaya Mountain）； 夜叉及其妻子們，想要得到摩訶衍（Mahayana，大乘）。 甕耳等羅剎（Rakshasa，惡鬼），也住在這城中； 他們曾經供養過去，無量億數的諸佛。 現在又希望供養，現在的大法王（Dharma Raja，指佛陀）； 想要聽聞內心修行，想要得到摩訶衍。 愿佛陀憐憫我，以及諸夜叉眾； 和諸佛子們一起，進入這楞伽城（Lanka，楞伽島）。 我所有的宮殿，妻子和眷屬； 寶冠和各種瓔珞，種種莊嚴的器具。 阿舒迦園林（Asoka Garden），種種都令人喜悅； 以及所乘坐的花殿，都施捨給佛陀和大眾。 我對於如來（Tathagata，佛陀）所，沒有不捨棄的物品； 愿大牟尼尊（Mahamuni，偉大的聖者，指佛陀），哀憐我而接受享用。 我和諸佛子們，接受佛陀所說的法； 愿佛陀垂憐哀憫，為我接受享用而宣說。』 這時三界尊（The Honored One of the Three Realms，指佛陀），聽了夜叉的請求后； 就為夜叉宣說，過去和未來的佛： 『夜叉，過去的佛，在這殊勝的寶山中； 憐憫夜叉的緣故，宣說內身證悟之法。 未來的佛也一樣，在這寶山中； 為諸夜叉等，也宣說這甚深之法。 夜叉，這寶山，如實修行的人； 現見法行的人，才能住在此處。 夜叉，現在告訴你，我和諸佛子； 憐憫你們的緣故，接受你們的施捨和請求而宣說。』 如來略微回答完畢，寂靜默然地住著； 羅婆那（Ravana）羅剎，奉獻佛陀花宮殿。 如來和佛子們，接受后就都乘坐； 羅婆那夜叉，也自己乘坐花殿， 用各種婇女的音樂，
【English Translation】 English version: Therefore, it was spoken for the Yakshas (Yaksa, a type of spirit). 'May the Buddha, the teacher of gods and humans, enter Mount Malaya (Malaya Mountain); The Yakshas and their wives, wish to obtain the Mahayana (Mahayana, the Great Vehicle). Rakshasas (Rakshasa, demons) like Urna, also dwell in this city; They have offered to the past, countless billions of Buddhas. Now they wish to offer to, the present Dharma Raja (Dharma Raja, the King of Dharma, referring to the Buddha); Wishing to hear the inner practice, wishing to obtain the Mahayana. May the Buddha have compassion on me, and the assembly of Yakshas; Together with the Buddha's disciples, enter this city of Lanka (Lanka, the island of Lanka). All my palaces, wives and family; Jeweled crowns and various necklaces, all kinds of adornments. The Asoka Garden (Asoka Garden), all kinds of delights; And the flower palace that I ride in, I give to the Buddha and the assembly. I have nothing that I do not give up, to the Tathagata (Tathagata, the Buddha); May the great Mahamuni (Mahamuni, the great sage, referring to the Buddha), have compassion on me and accept it. I and the Buddha's disciples, receive the Dharma spoken by the Buddha; May the Buddha have compassion, and speak for me to accept and enjoy.' At that time, the Honored One of the Three Realms (The Honored One of the Three Realms, referring to the Buddha), having heard the Yaksha's request; Then spoke to the Yaksha, about the Buddhas of the past and future: 'Yakshas, the Buddhas of the past, in this excellent Treasure Mountain; Out of compassion for the Yakshas, spoke of the Dharma of inner self-realization. The Buddhas of the future will also be like this, in this Treasure Mountain; For the Yakshas and others, they will also speak of this profound Dharma. Yakshas, this Treasure Mountain, those who truly practice; Those who directly see the Dharma practice, are able to dwell here. Yakshas, I now tell you, I and the Buddha's disciples; Out of compassion for you, we accept your offerings and requests to speak.' The Tathagata having briefly answered, remained silent and still; Ravana (Ravana) the Rakshasa, offered the Buddha a flower palace. The Tathagata and the Buddha's disciples, having accepted it, all rode in it; Ravana the Yaksha, also rode in the flower palace himself, With the music of various female attendants,
樂佛到彼城。 到彼妙城已， 羅婆那夜叉， 及其夜叉妻， 夜叉男女等； 更持勝供具， 種種皆微妙， 供養于如來， 及諸佛子等。 諸佛及菩薩， 皆受彼供養。 羅婆那等眾， 供養說法者； 觀察所說法， 內身證境界。 供養大慧士， 數數而請言： 『大士能問佛， 內身行境界。 我與夜叉眾， 及諸佛子等； 一切諸聽者， 咸請仁者問。 大士說法勝， 修行亦最勝； 我尊重大士， 請問佛勝行。 離諸外道邊， 亦離二乘過； 說內法清凈， 究竟如來地。』 爾時佛神力， 復化作山城； 崔嵬百千相， 嚴飾對須彌。 無量億花園， 皆是眾寶林； 香氣廣流佈， 芬馥未曾聞。 一一寶山中， 皆示現佛身； 亦有羅婆那， 夜叉眾等住。 十方佛國土， 及於諸佛身； 佛子夜叉王， 皆來集彼山。 而此楞伽城， 所有諸眾等； 皆悉見自身， 入化楞伽中。 如來神力作， 亦同彼楞伽； 諸山及園林， 寶莊嚴亦爾。 一一山中佛， 皆有大智問； 如來悉為說， 內身所證法。 出百千妙聲， 說此經法已； 佛及諸佛子， 一
【現代漢語翻譯】 現代漢語譯本 樂佛到達那座城市。 到達那座美妙的城市后，羅婆那（Ravana，夜叉名）夜叉，以及他的夜叉妻子，夜叉男女等； 進一步拿著殊勝的供養品，種種都非常微妙，供養如來（Tathagata，佛的稱號），以及各位佛子等。 諸佛和菩薩，都接受他們的供養。 羅婆那等大眾，供養說法者；觀察所說的法，在自身內部證悟境界。 供養大智慧之士，多次請求說： 『大士您能請問佛，關於自身修行的境界。 我和夜叉眾，以及各位佛子等；一切聽法的人，都懇請您提問。 大士說法殊勝，修行也最殊勝；我尊重您，請問佛殊勝的修行。 遠離各種外道邪見，也遠離二乘（聲聞和緣覺）的過失；宣說內在清凈的法，最終達到如來的境界。』 這時，佛以神通之力，又化作山城；高聳巍峨，具有百千種形態，莊嚴地與須彌山相對。 無量億的花園，都是各種寶樹形成的樹林；香氣廣泛流佈，芬芳的氣味前所未聞。 每一座寶山中，都示現佛身；也有羅婆那，夜叉眾等居住。 十方佛國土，以及各位佛的身；佛子、夜叉王，都來到這座山聚集。 而這座楞伽（Lanka）城，所有的眾生等；都看到自身，進入化現的楞伽城中。 如來以神通力所作，也和那座楞伽城一樣；山、園林，寶物莊嚴也一樣。 每一座山中的佛，都有大智慧者提問；如來都為他們說，自身所證悟的法。 發出百千種美妙的聲音，說完這部經法后；佛和各位佛子，一起……
【English Translation】 English version The Buddha of Joy arrived at that city. Having arrived at that wondrous city, Ravana (a Yaksha), along with his Yaksha wife, Yaksha men and women, and others; Further, holding supreme offerings, all kinds of subtle things, they offered them to the Tathagata (the Buddha), and all the Buddha's disciples. All the Buddhas and Bodhisattvas, all received their offerings. Ravana and the assembly, made offerings to the expounders of the Dharma; observing the Dharma that was spoken, they realized the state of enlightenment within themselves. Making offerings to the greatly wise one, they repeatedly requested: 'Great being, can you ask the Buddha about the state of practice within oneself. I and the Yaksha assembly, as well as all the Buddha's disciples; all the listeners, earnestly request you to ask. Great being, your Dharma exposition is supreme, and your practice is also the most supreme; I respect you greatly, please ask the Buddha about the supreme practice. Away from all heretical views, and also away from the faults of the Two Vehicles (Sravakas and Pratyekabuddhas); expounding the inner pure Dharma, ultimately reaching the state of the Tathagata.' At that time, by the Buddha's divine power, he transformed into a mountain city; towering and majestic, with hundreds of thousands of forms, adorned opposite Mount Sumeru. Limitless billions of gardens, all are forests formed by various precious trees; the fragrance spreads widely, the fragrant smell never heard before. In each precious mountain, the Buddha's body is manifested; there also live Ravana, the Yaksha assembly, and others. The Buddha lands of the ten directions, as well as the bodies of all the Buddhas; the Buddha's disciples, the Yaksha kings, all came to gather on that mountain. And this Lanka city, all the beings; all saw themselves, entering the transformed Lanka city. What the Tathagata did with his divine power, was also like that Lanka city; the mountains, gardens, and precious adornments were also the same. In each mountain, there is a Buddha, and there are greatly wise ones asking questions; the Tathagata explains to them all, the Dharma realized within oneself. Emitting hundreds of thousands of wonderful sounds, after speaking this Sutra; the Buddha and all the Buddha's disciples, together...
切隱不現。 羅婆那夜叉， 忽然見自身； 在己本宮殿， 更不見余物。 而作是思惟： 『向見者誰作？ 說法者為誰？ 是誰而聽聞？ 我所見何法？ 而有此等事； 彼諸佛國土， 及諸如來身。 如此諸妙事， 今皆何處去？ 為是夢所憶？ 為是幻所作？ 為是實城邑？ 為乾闥婆城？ 為是翳妄見？ 為是陽炎起？ 為夢石女生？ 為我見火輪？ 為見火輪煙？ 我所見云何？』 復自深思惟： 『諸法體如是， 唯自心境界， 內心能證知。 而諸凡夫等， 無明所覆障； 虛妄心分別， 而不能覺知。 能見及所見， 一切不可得； 說者及所說， 如是等亦無。 佛法真實體， 非有亦非無； 法相恒如是， 唯自心分別。 如見物為實， 彼人不見佛； 不住分別心， 亦不能見佛。 不見有諸行， 如是名為佛； 若能如是見， 彼人見如來。 智者如是觀， 一切諸境界； 轉身得妙身， 是即佛菩提。』」
爾時羅婆那十頭羅剎楞伽王，見分別心過，而不住于分別心中。以過去世善根力故，如實覺知一切諸論，如實能見諸法實相，不隨他教善自思惟覺知諸法，能離
【現代漢語翻譯】 現代漢語譯本 切隱不現。 羅婆那夜叉（Rāvaṇa yakṣa，羅剎夜叉），忽然看見自身； 在自己的本宮殿，更不見其他事物。 因而這樣思惟：『先前所見是誰所作？ 說法者是誰？是誰在聽聞？ 我所見的是什麼法？而有這些事情； 那些佛國土，以及諸如來身。 如此種種美妙之事，如今都到哪裡去了？ 是夢中所憶？是幻術所作？ 是真實的城邑？是乾闥婆（Gandharva，天神）城？ 是眼睛的錯覺？是陽炎升起？ 是夢中石女生子？是我看見火輪？ 是看見火輪的煙？我所見的是什麼？』 又自己深深思惟：『諸法的本體就是這樣， 唯有自心的境界，內心能夠證知。 而那些凡夫俗子等，被無明所覆蓋障礙； 虛妄的心分別，而不能覺知。 能見和所見，一切都不可得； 說者和所說，這些也都沒有。 佛法真實的本體，非有也非無； 法相恒常如此，唯有自心分別。 如果見物為實，那人就不能見佛； 不住在分別心，也不能見佛。 不見有諸行（saṃskāra，一切有為法），這樣名為佛； 若能這樣見，那人就見如來。 智者這樣觀察，一切諸境界； 轉身得到妙身，這就是佛菩提（bodhi，覺悟）。』 爾時羅婆那（Rāvaṇa）十頭羅剎楞伽王（Laṅkā，楞伽）見分別心的過患，而不住在分別心中。以過去世善根力故，如實覺知一切諸論，如實能見諸法實相，不隨他教善自思惟覺知諸法，能離
【English Translation】 English version Cut off and hidden, not appearing. Rāvaṇa yakṣa (羅婆那夜叉, demon Rāvaṇa), suddenly saw himself; In his own palace, he saw nothing else. And he thought thus: 'Who made what I saw earlier? Who is the speaker? Who is listening? What Dharma (法, law/teachings) did I see? And why are these things happening? Those Buddha lands, and the bodies of all the Tathāgatas (如來, Thus Come Ones). Where have all these wonderful things gone now? Is it a memory from a dream? Is it made by illusion? Is it a real city? Is it a Gandharva (乾闥婆, celestial musician) city? Is it an optical illusion? Is it the rising of a heat haze? Is it a stone woman giving birth in a dream? Am I seeing a fire wheel? Am I seeing the smoke of a fire wheel? What is it that I have seen?' Again, he deeply contemplated: 'The essence of all dharmas (法, phenomena) is like this, It is only the realm of one's own mind, which the inner mind can realize. But those ordinary beings are covered and obstructed by ignorance; Their deluded minds discriminate, and they cannot perceive it. The seer and the seen, all are unattainable; The speaker and the spoken, these are also non-existent. The true essence of the Buddha's Dharma (佛法, teachings), is neither existent nor non-existent; The nature of Dharma (法, phenomena) is always like this, it is only discriminated by one's own mind. If one sees things as real, that person cannot see the Buddha; If one does not dwell in a discriminating mind, one also cannot see the Buddha. Not seeing the existence of all saṃskāras (諸行, conditioned things), this is called Buddha; If one can see in this way, that person sees the Tathāgata (如來, Thus Come One). The wise thus observe all realms; Turning around and attaining a wondrous body, that is Buddha's bodhi (菩提, enlightenment).' At that time, Rāvaṇa (羅婆那), the ten-headed yakṣa king of Laṅkā (楞伽, Sri Lanka), saw the fault of the discriminating mind and did not dwell in the discriminating mind. Because of the power of good roots from past lives, he truly knew all the treatises, truly saw the real nature of all dharmas (法, phenomena), did not follow the teachings of others, but skillfully contemplated and knew all dharmas (法, phenomena), and was able to leave
一切邪見覺知，善能修行如實行法，于自身中能現一切種種色像，而得究竟大方便解。善知一切諸地上上自體相貌，樂觀心、意、意識自體，見於三界相續身斷，離諸外道常見，因智如實善知如來之藏。善住佛地內心實智，聞虛空中及自身中出於妙聲，而作是言：「善哉，善哉！楞伽王！諸修行者悉應如汝之所修學。」復作是言：「善哉！楞伽王！諸佛如來法及非法如汝所見，若不如汝之所見者名為斷見。楞伽王！汝應遠離心意識，如實修行諸法實相；汝今應當修行內法，莫著外義邪見之相。楞伽王！汝莫修行聲聞緣覺諸外道等修行境界，汝不應住一切外道諸餘三昧，汝不應樂一切外道種種戲論，汝不應住一切外道圍陀邪見，汝不應著王位放逸自在力中，汝不應著禪定神通自在力中。楞伽王！如此等事，皆是如實修行者行，能降一切外道邪論，能破一切虛妄邪見，能轉一切見我見過，能轉一切微細識行修大乘行。楞伽王！汝應內身入如來地修如實行，如是修行者，得轉上上清凈之法。楞伽王！汝莫舍汝所證之道，善修三昧三摩跋提，莫著聲聞緣覺外道三昧境界以為勝樂，如毛道凡夫外道修行者，汝莫分別。楞伽王！外道著我見，有我相故虛妄分別，外道見有四大之相，而著色、聲、香、味、觸、法以為實有，聲聞緣覺
【現代漢語翻譯】 現代漢語譯本 覺悟並認知一切錯誤的見解，能夠很好地修行並實踐佛法，在自身中能夠顯現一切種種的色相，從而獲得究竟的大方便解脫。能夠很好地瞭解一切菩薩地上上的自體相貌，以樂觀的心態觀察心、意、意識的自體，見到在三界中相續的身體斷滅，遠離各種外道的常見，憑藉智慧如實地瞭解如來藏（Tathagatagarbha，如來法身的藏身之處）。安住在佛地內心真實的智慧中，聽到從虛空中以及自身中發出的美妙聲音，並說：『太好了，太好了！楞伽王（Lankavatara，指《楞伽經》的受法者）！所有修行者都應該像你這樣修行。』又說：『太好了，楞伽王！諸佛如來所說的法以及非法，都如你所見，如果不如你所見，那就是斷見。楞伽王！你應該遠離心意識，如實地修行諸法的實相；你現在應當修行內法，不要執著于外義的邪見之相。楞伽王！你不要修行聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）以及各種外道的修行境界，你不應該安住於一切外道所修的各種三昧（Samadhi，禪定），你不應該樂於一切外道的種種戲論，你不應該安住於一切外道的吠陀（Veda，古印度婆羅門教的根本經典）邪見，你不應該執著于王位的放逸自在之力中，你不應該執著于禪定神通的自在之力中。楞伽王！像這些事情，都是如實修行者所應該做的，能夠降伏一切外道的邪論，能夠破除一切虛妄的邪見，能夠轉變一切見我、見過的錯誤觀念，能夠轉變一切微細的識行，從而修行大乘佛法。楞伽王！你應該在自身中進入如來地，修行如實之行，像這樣修行的人，能夠轉向上上清凈之法。楞伽王！你不要捨棄你所證悟的道，好好地修習三昧（Samadhi，禪定）和三摩跋提（Samapatti，正定），不要執著于聲聞、緣覺、外道的三昧境界，認為那是殊勝的快樂，你不要像毛道凡夫外道修行者那樣去分別。楞伽王！外道執著於我見，因為有我相的緣故而虛妄分別，外道見到有四大（四大：地、水、火、風）之相，而執著於色、聲、香、味、觸、法，認為它們是真實存在的，聲聞緣覺
【English Translation】 English version Awakening and perceiving all wrong views, being able to cultivate well and practice the Dharma accordingly, being able to manifest all kinds of forms and appearances within oneself, and thus attain ultimate great expedient liberation. Being able to understand well all the superior characteristics of the Bodhisattva grounds, observing the self-nature of mind, thought, and consciousness with an optimistic attitude, seeing the cessation of the continuous body in the three realms, being free from the common views of various heretics, and truly knowing the Tathagatagarbha (the womb of the Thus Come One) through wisdom. Dwelling in the true wisdom of the Buddha-ground within the mind, hearing wonderful sounds emanating from the empty space and within oneself, and saying: 'Excellent, excellent! Lankavatara (the one who receives the Dharma in the Lankavatara Sutra)! All practitioners should cultivate and learn as you do.' And saying again: 'Excellent, Lankavatara! The Dharma and non-Dharma spoken by all Buddhas and Tathagatas are as you see them; if they are not as you see them, that is nihilistic view. Lankavatara! You should stay away from mind, thought, and consciousness, and truly cultivate the true nature of all dharmas; you should now cultivate the inner Dharma, and do not be attached to the false appearances of external meanings. Lankavatara! You should not cultivate the realms of practice of Sravakas (disciples who hear the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and various heretics; you should not dwell in the various Samadhis (meditative states) cultivated by all heretics, you should not delight in the various playful discussions of all heretics, you should not dwell in the Vedic (ancient Indian scriptures) wrong views of all heretics, you should not be attached to the power of indulgence and freedom of the king's position, you should not be attached to the power of freedom of meditative concentration and supernatural powers. Lankavatara! Such things are what true practitioners should do, being able to subdue all heretical arguments of external paths, being able to break all false and wrong views, being able to transform all views of self and past views, being able to transform all subtle actions of consciousness, and thus cultivate the Mahayana Dharma. Lankavatara! You should enter the Tathagata-ground within yourself and cultivate true practice, and those who cultivate in this way can turn towards the supreme pure Dharma. Lankavatara! Do not abandon the path you have realized, cultivate well Samadhi (meditative concentration) and Samapatti (perfect concentration), do not be attached to the Samadhi realms of Sravakas, Pratyekabuddhas, and heretics, thinking that they are supreme bliss, and do not discriminate like ordinary foolish heretics. Lankavatara! Heretics are attached to the view of self, and because of the appearance of self, they make false distinctions; heretics see the appearance of the four great elements (earth, water, fire, and wind) and are attached to form, sound, smell, taste, touch, and dharma, thinking that they are real, Sravakas and Pratyekabuddhas
見無明緣行以為實有，起執著心離如實空，虛妄分別專著有法，而墮能見所見心中。楞伽王！此勝道法，能令眾生內身覺觀，能令眾生得勝大乘能生三有。楞伽王！此入大乘行，能破眾生種種翳瞙、種種識波，不墮外道諸見行中。楞伽王！此是入大乘行，非入外道行，外道行者依于內身有我而行，見識色二法以為實故見有生滅。善哉！楞伽王！思惟此義，如汝思惟即是見佛。」
爾時羅婆那楞伽王復作是念：「我應問佛，如實行法，轉於一切諸外道行，內心修行所觀境界，離於應佛所作應事更有勝法。所謂如實修行者證於法時，所得三昧究竟之樂，若得彼樂是則名為如實修行者，是故我應問大慈悲如來世尊。如來能燒煩惱薪盡，及諸佛子亦能燒盡，如來能知一切眾生心使煩惱，如來遍至一切智處，如來如實善能知解是相非相。我今應以妙神通力見於如來，見如來已，未得者得、已得者不退，得無分別三昧三摩跋提，得增長滿足如來行處。」
爾時世尊如實照知楞伽王應證無生法忍時至，憐愍十頭羅剎王故，所隱宮殿還復如本，身於種種寶網莊嚴山城中現。
爾時十頭羅剎楞伽王，見諸宮殿還復如本，一一山中處處皆見有佛、世尊、應、正遍知，三十二相妙莊嚴身而在山中，自見己身遍諸佛前；又見
【現代漢語翻譯】 現代漢語譯本：
執著于無明所緣之『行』（karma），認為它是真實存在的，因此生起執著之心，遠離了如實空性。虛妄分別，專注于『有』法，從而墮入能見、所見的二元對立之中。楞伽王（Ravana, 羅剎王名）！這種殊勝的道法，能夠使眾生覺察內身，能夠使眾生獲得殊勝的大乘，能夠產生三有（欲界、色界、無色界）。楞伽王！這種進入大乘的修行，能夠破除眾生種種的翳瞙（眼病，比喻煩惱），種種的識波（意識的波動，比喻妄念），不會墮入外道的各種見解之中。楞伽王！這才是進入大乘的修行，而不是進入外道的修行。外道修行者依賴於內身，認為有『我』而修行，認為識、色二法是真實存在的，因此認為有生滅。善哉！楞伽王！思維這個道理，就像你所思維的那樣，就是見佛。』 當時，羅婆那·楞伽王（Ravana, 羅剎王名）又這樣想：『我應該問佛，如實修行的方法，能夠轉變一切外道的修行，內心修行所觀察的境界，遠離了應佛所作的應事，還有更殊勝的法。所謂如實修行者，在證得法的時候，所獲得的三昧（samadhi, 定）究竟之樂，如果得到這種快樂，那麼就叫做如實修行者。所以，我應該問大慈悲的如來世尊。如來能夠燒盡煩惱之薪，以及諸佛子也能夠燒盡。如來能夠知道一切眾生的心使煩惱，如來遍至一切智慧之處，如來如實善能知解是相非相。我現在應該用妙神通力去見如來，見到如來之後，未得到的能夠得到，已得到的不會退轉，得到無分別三昧（samadhi, 定）三摩跋提（samapatti, 等至），得到增長滿足如來的行處。』 當時，世尊如實照知楞伽王（Ravana, 羅剎王名）應該證得無生法忍（anutpattika-dharma-kshanti, 不生法忍）的時機已到，憐憫十頭羅剎王的緣故，所隱去的宮殿恢復如初，身體在種種寶網莊嚴的山城中顯現。 當時，十頭羅剎楞伽王（Ravana, 羅剎王名），見到諸宮殿恢復如初，在每一座山中，處處都見到有佛、世尊、應供、正遍知，以三十二相妙莊嚴身而在山中，自己也見到自己的身體遍在於諸佛之前；又見到
【English Translation】 English version:
Clinging to the 『actions』 (karma) conditioned by ignorance as if they were real, one gives rise to attachment and departs from the true reality of emptiness. Vainly discriminating, one focuses solely on the 『existent』 dharmas, and thus falls into the duality of the seer and the seen. O Lankapati (Ravana, name of the Rakshasa king)! This supreme Dharma path enables sentient beings to awaken to their inner selves, enables them to attain the supreme Mahayana, and gives rise to the three realms of existence (desire realm, form realm, formless realm). O Lankapati! This practice of entering the Mahayana can shatter the various cataracts (obfuscations, metaphors for afflictions) and the various waves of consciousness (fluctuations of consciousness, metaphors for deluded thoughts) of sentient beings, and will not cause them to fall into the views and practices of external paths. O Lankapati! This is the practice of entering the Mahayana, not the practice of entering external paths. Practitioners of external paths rely on the inner self, believing in the existence of a 『self』 and practicing accordingly, seeing consciousness and form as real, and therefore believing in birth and death. Excellent! O Lankapati! Contemplate this meaning; as you contemplate, you are seeing the Buddha.』 At that time, Ravana, the Lankapati (Ravana, name of the Rakshasa king), further thought: 『I should ask the Buddha about the method of true practice, which can transform all the practices of external paths, the realm observed in inner practice, and whether there is a more supreme Dharma beyond the actions and affairs that a Buddha should perform. The so-called true practitioner, when realizing the Dharma, attains the ultimate bliss of samadhi (samadhi, concentration). If one attains this bliss, then one is called a true practitioner. Therefore, I should ask the greatly compassionate Tathagata, the World-Honored One. The Tathagata can burn away the fuel of afflictions, and the Buddha's disciples can also burn them away. The Tathagata can know the afflictions that drive the minds of all sentient beings. The Tathagata pervades all places of wisdom. The Tathagata truly and skillfully knows and understands what is form and what is not form. I should now use my wondrous supernatural power to see the Tathagata. After seeing the Tathagata, those who have not attained will attain, and those who have attained will not regress, attaining the non-discriminating samadhi (samadhi, concentration) and samapatti (samapatti, attainment), and attaining the increasing fulfillment of the Tathagata's conduct.』 At that time, the World-Honored One truly knew that the time had come for Lankapati (Ravana, name of the Rakshasa king) to realize the Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti, the patience with the non-arising of dharmas). Out of compassion for the ten-headed Rakshasa king, the hidden palaces returned to their original state, and his body appeared in the mountain city adorned with various jeweled nets. At that time, the ten-headed Rakshasa Lankapati (Ravana, name of the Rakshasa king), seeing the palaces restored to their original state, saw in every mountain everywhere Buddhas, World-Honored Ones, Arhats, Perfectly Enlightened Ones, with bodies beautifully adorned with the thirty-two marks, present in the mountains. He also saw his own body pervading before all the Buddhas; and saw
一切諸佛國土，及諸國王念身無常，由貪王位妻子眷屬，五欲相縛無解脫期，便舍國土宮殿妻妾象馬珍寶施佛及僧，入于山林出家學道；又見佛子在山林中勇猛精進，投身餓虎師子羅剎以求佛道；又見佛子在林樹下讀誦經典為人演說以求佛道；又見菩薩念苦眾生坐于道場菩提樹下思惟佛道；又見一一佛前皆有聖者大慧菩薩說于內身修行境界；亦見一切夜叉眷屬圍繞而說名字章句。
爾時世尊智慧觀察現在大眾，非肉眼觀，如師子王奮迅視眄，呵呵大笑，頂上肉髻放無量光，肩脅腰髀胸卐德處及諸毛孔，皆放一切無量光明，如空中虹、如日千光，如劫盡時大火熾然猛炎之相，帝釋梵王四天王等，于虛空中觀察如來，見佛坐于須彌相對楞伽山頂上呵呵大笑。爾時菩薩眾、帝釋梵天四天王等作是思惟：「何因何緣如來、應、正遍知，於一切法中而得自在，未曾如是呵呵大笑，復于自身出無量光默然而住，專念內身智慧境界不以為勝，如師子視觀楞伽王念如實行？」
爾時聖者大慧菩薩摩訶薩，先受楞伽羅婆那王所啟請已，念楞伽王，知諸一切大菩薩眾心行之法，觀察未來一切眾生，心皆樂於名字說法，心迷生疑如說而取，著於一切聲聞緣覺外道之行；諸佛世尊離諸一切心識之行能笑大笑，為彼大眾斷于疑心。而
【現代漢語翻譯】 現代漢語譯本 一切諸佛的國土，以及各國的國王，體念到自身無常，因為貪戀王位、妻子眷屬，被五欲所束縛沒有解脫之期，便捨棄國土宮殿、妻妾象馬珍寶，佈施給佛和僧眾，進入山林出家學道；又見到佛子在山林中勇猛精進，投身給飢餓的老虎、獅子、羅剎（惡鬼）以求佛道；又見到佛子在林樹下讀誦經典，為人演說以求佛道；又見到菩薩體念受苦的眾生，坐在道場菩提樹下思惟佛道；又見到每一尊佛前都有聖者大慧菩薩（Mahamati Bodhisattva），宣說關於內在身心的修行境界；也見到一切夜叉（Yaksa）眷屬圍繞著宣說名字章句。
這時，世尊用智慧觀察現在的大眾，不是用肉眼觀看，像師子王（Simharaja）奮迅地視察，呵呵大笑，頭頂上的肉髻（Usnisa）放出無量的光芒，肩脅腰髀、胸前的卍字（Svastika）以及各個毛孔，都放出一切無量的光明，像空中的彩虹、像太陽的千萬道光芒，像劫末時大火熾盛燃燒的景象，帝釋（Indra）、梵天（Brahma）、四大天王（Four Heavenly Kings）等，在虛空中觀察如來，看見佛坐在須彌山（Mount Sumeru）相對的楞伽山（Lanka Mountain）頂上呵呵大笑。這時菩薩眾、帝釋、梵天、四大天王等這樣思惟：『是什麼原因，什麼緣故，如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha），在一切法中得到自在，不曾這樣呵呵大笑，又從自身發出無量的光芒默默地住著，專心念著內在身心的智慧境界而不認為殊勝，像師子王視察楞伽王一樣念著如實修行？』
這時，聖者大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva），先接受了楞伽羅婆那王（Ravana, King of Lanka）的請問，體念楞伽王，知道諸位大菩薩眾的心行之法，觀察未來的一切眾生，心都喜歡名字說法，心中迷惑產生懷疑，像按照所說的去執取，執著於一切聲聞（Sravaka）、緣覺（Pratyekabuddha）、外道的修行；諸佛世尊離開一切心識的行相能夠笑、大笑，為那些大眾斷除疑心。而
【English Translation】 English version All the Buddha lands, and the kings of all countries, contemplate the impermanence of their bodies. Because of their attachment to the throne, wives, and relatives, they are bound by the five desires without hope of liberation. They then abandon their kingdoms, palaces, wives, concubines, elephants, horses, and treasures, and donate them to the Buddha and the Sangha, entering the mountains and forests to renounce the world and study the Way. They also see Buddha's sons vigorously practicing in the mountains and forests, throwing themselves to hungry tigers, lions, and Rakshasas (demons) to seek the Buddha Way. They also see Buddha's sons reading and reciting scriptures under the trees, explaining them to others to seek the Buddha Way. They also see Bodhisattvas contemplating suffering beings, sitting under the Bodhi tree in the Bodhimanda, contemplating the Buddha Way. They also see before each Buddha, the holy Mahamati Bodhisattva (Great Wisdom Bodhisattva) speaking of the realm of inner body cultivation. They also see all the Yaksha (demons) retinues surrounding and reciting name verses.
At that time, the World Honored One, with wisdom, observed the present assembly, not with the physical eye, like Simharaja (Lion King) swiftly glancing around, laughing loudly, the Usnisa (fleshy protuberance on the crown of the head) on the top of his head emitting immeasurable light, the Svastika (auspicious mark) on his shoulders, ribs, waist, thighs, and chest, and all the pores, all emitting immeasurable light, like a rainbow in the sky, like the thousand rays of the sun, like the fierce flames of the great fire blazing at the end of a kalpa. Indra (Lord of gods), Brahma (creator god), the Four Heavenly Kings (guardian gods), and others, observed the Tathagata (Thus Come One) in the empty sky, seeing the Buddha sitting on the top of Lanka Mountain (Sri Lanka) opposite Mount Sumeru (cosmic mountain), laughing loudly. At that time, the assembly of Bodhisattvas, Indra, Brahma, the Four Heavenly Kings, and others, thought thus: 'What is the cause, what is the reason, that the Tathagata, Arhat, Samyaksambuddha (Thus Come One, Worthy One, Perfectly Enlightened One), having attained freedom in all dharmas, has never laughed so loudly, and from his own body emits immeasurable light, remaining silent, focusing on the realm of inner body wisdom without considering it superior, like the Lion King observing the King of Lanka, contemplating true practice?'
At that time, the holy Mahamati Bodhisattva-Mahasattva (Great Wisdom Bodhisattva-Great Being), having first received the request of Ravana, King of Lanka (demon king of Lanka), contemplating the King of Lanka, knowing the mind practices of all the great Bodhisattva assemblies, observing all future beings, whose minds all delight in name-based teachings, whose minds are confused and give rise to doubt, like grasping according to what is said, attached to the practices of all Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and external paths; the Buddhas, World Honored Ones, being apart from all mind-consciousness practices, are able to laugh, to laugh greatly, in order to cut off the doubts of those assemblies. And
問佛言：「如來何因何緣何事呵呵大笑？」
佛告聖者大慧菩薩：「善哉！善哉！善哉大慧！復善哉大慧！汝能觀察世間妄想分別之心邪見顛倒，汝實能知三世之事而問此事，如汝所問，智者之問亦復如是，為自利利他故。大慧！此楞伽王曾問過去一切諸佛、應、正遍知如是二法，今復現在亦欲問我如是二法。此二法者，一切聲聞緣覺外道，未嘗知此二法之相。大慧！此十頭羅剎亦問未來一切諸佛如此二法。」
爾時如來知而故問羅婆那王而作是言：「楞伽王！汝欲問我，隨汝疑心今悉可問，我悉能答，斷汝疑心令得歡喜。楞伽王！汝斷虛妄分別之心，得地對治方便觀察，如實智慧能入內身如實之相三昧樂行三昧，佛即攝取汝身善住奢摩他樂境界中，過諸聲聞緣覺三昧不凈之垢，能住不動、善慧、法雲等地，善知如實無我之法，大寶蓮花王座上而坐，得無量三昧而受佛職。楞伽王！汝當不久自見己身亦在如是蓮花王座上而坐，法爾住持，無量蓮花王眷屬、無量菩薩眷屬，各各皆坐蓮花王座，而自圍繞迭相瞻視，各各不久皆得住彼不可思議境界。所謂起一行方便行住諸地中，能見不可思議境界，見如來地無量無邊種種法相，一切聲聞緣覺、四天王帝釋梵王等所未曾見。」
爾時楞伽王聞佛世尊聽己問
【現代漢語翻譯】 現代漢語譯本 佛陀回答說：『如來是因何緣故，因何事而發出大笑？』 佛陀告訴聖者大慧菩薩（Mahamati）：『好啊！好啊！太好了，大慧！又太好了，大慧！你能夠觀察世間虛妄的念頭、分別的心以及邪見和顛倒。你實際上能夠知曉過去、現在、未來三世的事情，卻還問這個問題。正如你所問的，智者的提問也是如此，爲了自己和他人的利益。大慧！過去的楞伽王（King Ravana of Lanka）曾經向過去的一切諸佛、應供、正遍知詢問過這樣的兩種法，現在也想問我這兩種法。這兩種法，一切聲聞、緣覺、外道，都未曾知曉這兩種法的真相。大慧！那十頭羅剎（Ten-headed demon Ravana）也將在未來詢問一切諸佛這兩種法。』 當時，如來明知故問羅婆那王（Ravana）說：『楞伽王！你想問我什麼，可以隨意提出你的疑問，我都能回答，消除你的疑惑，讓你感到歡喜。楞伽王！你斷除虛妄分別之心，獲得對治方便，進行觀察，以如實的智慧能夠進入內身如實的相，進入三昧樂行三昧，佛就會攝取你的身體，讓你安住在奢摩他（Samatha）的快樂境界中，超越聲聞、緣覺三昧不凈的垢染，能夠安住不動、善慧、法雲等地，善於知曉如實無我的法，在大寶蓮花王座上坐著，獲得無量的三昧，接受佛的職位。楞伽王！你不久將會親自看到自己也坐在這樣的蓮花王座上，自然而然地住持，擁有無量的蓮花王眷屬、無量的菩薩眷屬，各自都坐在蓮花王座上，互相圍繞，互相瞻仰，各自不久都將能夠安住在那不可思議的境界中。這就是所謂的發起一行方便行，安住在諸地中，能夠見到不可思議的境界，見到如來地的無量無邊種種法相，這是所有聲聞、緣覺、四大天王、帝釋、梵王等都未曾見過的。』 當時，楞伽王聽到佛世尊允許自己提問
【English Translation】 English version The Buddha said, 'For what reason, what cause, what matter does the Tathagata laugh so heartily?' The Buddha told the holy Mahamati Bodhisattva (Mahamati): 'Excellent! Excellent! Excellent, Mahamati! Again, excellent, Mahamati! You are able to observe the world's deluded thoughts, discriminating mind, and perverse views and inversions. You are truly able to know the affairs of the three times (past, present, and future), yet you ask this question. Just as you have asked, so too do the wise ask, for the sake of benefiting themselves and others. Mahamati! The past King Ravana of Lanka (King Ravana of Lanka) once asked all the Buddhas, Arhats, Perfectly Enlightened Ones of the past about these two dharmas, and now he also wishes to ask me about these two dharmas. These two dharmas are unknown to all Sravakas, Pratyekabuddhas, and non-Buddhist paths. Mahamati! That ten-headed Rakshasa (Ten-headed demon Ravana) will also ask all the Buddhas of the future about these two dharmas.' At that time, the Tathagata knowingly asked King Ravana (Ravana), saying: 'King of Lanka! Whatever you wish to ask me, you may ask according to your doubts. I am able to answer all, dispel your doubts, and bring you joy. King of Lanka! If you cut off the mind of false discrimination, obtain the means of counteracting it, observe with true wisdom, and are able to enter the true form of the inner self, enter the Samadhi of joyful practice, the Buddha will gather your body and let you dwell in the joyful realm of Samatha (Samatha), surpassing the impure defilements of the Samadhi of Sravakas and Pratyekabuddhas, able to dwell in the immovable, good wisdom, Dharma Cloud, and other grounds, skillfully knowing the Dharma of true non-self, sitting on the great treasure lotus king seat, obtaining immeasurable Samadhis, and receiving the office of the Buddha. King of Lanka! Before long, you will see yourself also sitting on such a lotus king seat, naturally abiding, with immeasurable lotus king retinues, immeasurable Bodhisattva retinues, each sitting on a lotus king seat, surrounding each other, gazing at each other, and each will soon be able to dwell in that inconceivable realm. This is what is called initiating a single line of expedient practice, dwelling in the grounds, able to see inconceivable realms, seeing the immeasurable and boundless various Dharma forms of the Tathagata ground, which all Sravakas, Pratyekabuddhas, Four Heavenly Kings, Indra, Brahma, and others have never seen.' At that time, King Ravana heard that the World Honored One Buddha allowed him to ask
已，彼于無垢無量光明大寶蓮花眾寶莊嚴山上，無量天女而自圍繞，現於無量種種異花、種種異香、散香涂香，寶幢幡蓋、寶冠瓔珞莊嚴身具；復現世間未曾聞見種種勝妙莊嚴之具；復現無量種種樂器，過諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊陀羅、摩睺羅伽人非人等所有樂具；復隨三界欲界、色界、無色界，所有樂具皆悉化作；復隨十方諸佛國土，所有種種勝妙樂具皆悉化作，化作無量大寶羅網，遍覆一切諸佛菩薩大眾之上；復豎無量種種寶幢。羅婆那王作如是等變化事已，身升虛空高七多羅樹，住虛空中，雨種種伎樂、雨種種花，雨種種香、雨種種衣，滿虛空中如澍大雨，以用供養佛及佛子，雨供養已從上而下，于虛空中即坐第二電光明大寶蓮花王種種寶山上。
爾時如來見其坐已發於微笑，聽楞伽王問二種法。時楞伽王白佛言：「世尊！此二種法我已曾問過去諸佛應正遍知，彼佛世尊已為我說。世尊！我今現在依名字章句亦問如來，如來畢竟應為我說。世尊！應化化佛說此二法非根本如來。世尊！根本如來修集三昧樂境界者，不說心識外諸境界。善哉世尊！如來自身於一切法而得自在，惟愿世尊、應、正遍知說此二法，一切佛子及我己身亦愿欲聞。」
爾時世尊知而即告楞伽王言：「楞伽
【現代漢語翻譯】 現代漢語譯本：之後，羅婆那王在那無垢無量光明大寶蓮花、眾寶莊嚴的山上，被無量的天女圍繞，顯現出無量種種不同的花朵、種種不同的香，散香涂香，寶幢幡蓋、寶冠瓔珞等莊嚴身體的器具；又顯現出世間從未曾聽聞見過的種種殊勝美妙的莊嚴之物；又顯現出無量種種的樂器，超過了所有天、龍（Nāga，蛇神）、夜叉（Yakṣa，守護神）、乾闥婆（Gandharva，天 संगीत家）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊陀羅（Kinnara，人頭鳥身的神）、摩睺羅伽（Mahoraga，大蟒神）人非人等所擁有的樂器；又隨著三界中的欲界、色界（Rūpadhātu，色界）、無色界（Arūpadhātu，無色界），所有樂器都變化出來；又隨著十方諸佛國土，所有種種殊勝美妙的樂器都變化出來，變化出無量的大寶羅網，遍佈覆蓋在一切諸佛菩薩大眾之上；又豎立起無量種種的寶幢。羅婆那王做了這些變化的事情之後，身體升到虛空中，高達七多羅樹，住在虛空中，降下種種伎樂、降下種種花，降下種種香、降下種種衣服，充滿虛空中如同大雨傾盆，用這些來供養佛和佛子，降下供養之後，從上而下，在虛空中就坐在第二電光明大寶蓮花王種種寶山上。
這時如來見到他坐定之後，發出微笑，允許楞伽王（Laṅkāvatāra，楞伽王）詢問二種法。當時楞伽王對佛說：『世尊！這二種法我曾經詢問過過去諸佛應正遍知，那些佛世尊已經為我說了。世尊！我現在依據名字章句也詢問如來，如來畢竟應該為我說。世尊！應化化佛說這二法，不是根本如來。世尊！根本如來修集三昧樂境界的人，不說心識之外的諸境界。善哉世尊！如來自身對於一切法都得到自在，惟愿世尊、應、正遍知說這二種法，一切佛子和我自己也願意聽聞。』
這時世尊知道后就告訴楞伽王說：『楞伽（Laṅka，楞伽）……』
【English Translation】 English version: Then, he, upon a mountain adorned with countless treasures, a great lotus of immaculate, immeasurable light, surrounded by countless celestial maidens, manifested countless varieties of different flowers, countless varieties of different fragrances, scattered fragrances, applied fragrances, jeweled banners and canopies, jeweled crowns and necklaces, and adornments for the body; moreover, he manifested various supremely wondrous adornments never before heard or seen in the world; moreover, he manifested countless varieties of musical instruments, surpassing all the musical instruments possessed by gods, dragons (Nāga), yakshas (Yakṣa), gandharvas (Gandharva), asuras (Asura), garudas (Garuda), kinnaras (Kinnara), mahoragas (Mahoraga), humans, non-humans, and the like; moreover, following the desire realm, the form realm (Rūpadhātu), and the formless realm (Arūpadhātu) of the triple world, all musical instruments were transformed; moreover, following the Buddha lands of the ten directions, all varieties of supremely wondrous musical instruments were transformed, transforming into countless great jeweled nets, covering all the assemblies of Buddhas and Bodhisattvas; moreover, he erected countless varieties of jeweled banners. After Rāvaṇa (Rāvaṇa) had performed these transformations, his body ascended into the sky, seven tala trees high, dwelling in the sky, raining down all kinds of music, raining down all kinds of flowers, raining down all kinds of fragrances, raining down all kinds of garments, filling the sky like a torrential downpour, using these to make offerings to the Buddha and the Buddha's disciples; after raining down offerings, from above downwards, in the sky, he immediately sat upon the second electric light great jeweled lotus king, a mountain of various treasures.
At that time, the Tathagata, seeing him seated, emitted a smile, and permitted the King of Laṅkā (Laṅkāvatāra) to ask about the two kinds of Dharma. Then the King of Laṅkā said to the Buddha: 'World-Honored One! I have already asked the past Buddhas, the Arhats, the Perfectly Enlightened Ones, about these two kinds of Dharma, and those Buddhas, the World-Honored Ones, have already spoken them for me. World-Honored One! Now, based on the names and phrases, I also ask the Tathagata, and the Tathagata should definitely speak them for me. World-Honored One! The transformation Buddhas, the manifested Buddhas, speak these two Dharmas, not the fundamental Tathagata. World-Honored One! The fundamental Tathagata, who cultivates the joy of samadhi, does not speak of the realms outside of consciousness. Excellent, World-Honored One! The Tathagata himself has attained freedom in all Dharmas; I only wish that the World-Honored One, the Arhat, the Perfectly Enlightened One, would speak these two Dharmas, and all the Buddha's disciples and myself also wish to hear them.'
At that time, the World-Honored One, knowing this, immediately said to the King of Laṅkā: 'Laṅkā (Laṅka)...'
王！汝問此二法。」
爾時夜叉王更著種種金冠瓔珞金莊嚴具而作是言：「如來常說：『法尚應舍，何況非法。』世尊！云何言二法舍？世尊！何者是法？何者非法？世尊！舍法雲何有二？以墮分別相中。虛妄分別是有無法，無大有大。世尊！阿梨耶識知名識相，所有體相如虛空中有毛輪住，不淨盡智所知境界。世尊！法若如是，云何而舍？」
佛告楞伽王：「楞伽王！汝不見瓶等無常敗壞之法，毛道凡夫分別境界差別之相。楞伽王！何故不如是取？有法非法差別之相，依毛道凡夫分別心有，非聖證智以為可見。楞伽王！且置瓶等種種相事，毛道凡夫心謂為有，非謂聖人以為有法。楞伽王！譬如一火炎燒宮殿園林草木，見種種火光明色炎各各差別，依種種薪草木長短，分別見有勝負之相，此中何故不如是知有法非法差別之相？楞伽王！非但火炎依一相續身中見有種種諸相差別。楞伽王！如一種子一相續生牙莖枝葉華果樹林種種異相，如是內外所生諸法，無明及行、陰界入等一切諸法，三界所生皆有差別；現樂形相言語去來勝智異相，一相境界而取于相，見下中上勝相染凈善不善相。楞伽王！非但種種法中見差別相，覺如實道者內證行中亦有見於種種異相，何況法非法無分別種種差別相。楞伽王！有法非法
【現代漢語翻譯】 現代漢語譯本：國王啊！你問這兩種法。
這時，夜叉王佩戴著各種金冠、瓔珞和金飾莊嚴具，說道：『如來常說：「法尚且應該捨棄，何況非法。」世尊！為什麼說要捨棄二法？世尊！什麼是法？什麼是非法？世尊！捨棄法為什麼會有兩種？因為落入了分別的表象中。虛妄的分別是有法和無法，無大和大。世尊！阿梨耶識（Alaya-vijnana，藏識）被稱為名識相，它的所有體相就像虛空中存在的毛輪一樣，是不清凈的智慧所能瞭解的境界。世尊！如果法是這樣的，又怎麼能捨棄呢？』
佛告訴楞伽王（Lankavatara，楞伽王）說：『楞伽王！你難道沒有看到瓶子等無常敗壞的法，以及凡夫俗子所分別的境界差別之相嗎？楞伽王！為什麼不這樣理解呢？有法和非法差別之相，是依據凡夫俗子的分別心而產生的，不是聖人的證智所能看到的。楞伽王！暫且放下瓶子等種種表象事物，凡夫俗子認為它們是存在的，但聖人並不認為它們是存在的法。楞伽王！譬如一團火焰燃燒宮殿、園林、草木，看到種種火焰的光明顏色和火焰各有差別，依據各種柴草的長短，分別看到有勝負的表象，這裡為什麼不這樣理解有法和非法差別之相呢？楞伽王！不僅僅是火焰，在一相續的身中也能看到種種表象的差別。楞伽王！就像一種種子，一相續地生長出牙、莖、枝、葉、花、果、樹林等種種不同的表象，就像這樣，內外所生的諸法，無明和行、陰、界、入等一切諸法，三界所生的一切都有差別；顯現的快樂、形相、言語、去來、殊勝的智慧等不同的表象，在一相的境界中卻執取于相，看到下、中、上等殊勝的表象，以及染污、清凈、善、不善的表象。楞伽王！不僅僅是在種種法中看到差別的表象，覺悟如實之道的人在內證的修行中也能看到種種不同的表象，更何況法和非法沒有分別的種種差別之相。楞伽王！有法和非法』
【English Translation】 English version: O King! You ask about these two dharmas.
At that time, the Yaksha King, adorned with various golden crowns, necklaces, and golden ornaments, spoke thus: 'The Tathagata often says: "Even the Dharma should be abandoned, how much more so the non-Dharma." World Honored One! Why is it said that two dharmas should be abandoned? World Honored One! What is Dharma? What is non-Dharma? World Honored One! Why are there two ways to abandon Dharma? Because one falls into the appearance of discrimination. False discrimination is the existence and non-existence of dharmas, the absence and presence of the great. World Honored One! The Alaya-vijnana (storehouse consciousness) is known as the appearance of name-consciousness, and its entire form is like a hair-wheel existing in empty space, a realm knowable by impure wisdom. World Honored One! If Dharma is like this, how can it be abandoned?'
The Buddha said to King Lankavatara: 'King Lankavatara! Have you not seen the impermanent and decaying dharmas such as pots, and the different appearances of realms discriminated by ordinary people? King Lankavatara! Why not understand it this way? The appearances of the difference between Dharma and non-Dharma arise based on the discriminating mind of ordinary people, and are not visible to the wisdom of the enlightened. King Lankavatara! For now, set aside the various appearances of things such as pots; ordinary people think they exist, but the enlightened do not think they are existing dharmas. King Lankavatara! For example, a single flame burns palaces, gardens, grasses, and trees, and one sees the different colors and flames of various fires, and based on the length of various firewood and grasses, one discriminates and sees the appearances of victory and defeat. Why not understand the difference between Dharma and non-Dharma in this way? King Lankavatara! Not only flames, but also within a single continuous body, one can see various different appearances. King Lankavatara! Just like a single seed, one continuously produces sprouts, stems, branches, leaves, flowers, fruits, forests, and various different appearances. Just like this, all dharmas produced internally and externally, ignorance and action, skandhas, realms, entrances, and all other dharmas, everything produced in the three realms has differences; the manifested happiness, forms, speech, coming and going, and superior wisdom have different appearances. In a single realm of appearance, one grasps onto appearances, and sees the inferior, middle, and superior appearances, as well as the appearances of defilement, purity, good, and non-good. King Lankavatara! Not only in various dharmas does one see different appearances, but those who awaken to the true path also see various different appearances in their inner practice, how much more so the various different appearances of Dharma and non-Dharma without discrimination. King Lankavatara! Dharma and non-Dharma'
種種差別相。
「楞伽王！何者為法？所謂一切外道聲聞緣覺毛道凡夫分別之見，從因實物以為根本生種種法，如是等法應舍應離，莫取于相而生分別，見自心法計以為實。楞伽王！無瓶實法而毛道凡夫虛妄分別，法本無相，如實知觀名舍諸法。
「楞伽王！何等為非法？所謂無有身相，唯自心滅妄想分別，而諸凡夫見實法非實法，菩薩如實見如是舍非法。複次，楞伽王！何者復為非法？所謂兔馬驢駝角、石女兒等無身無相，而毛道凡夫取以為無，為世間義說于名字，非取相如彼瓶等法可舍，智者不取如是虛妄分別，兔角等名字法亦是可舍，是故舍法及非法。楞伽王！汝今問我法及非法雲何舍？我已說竟。
「楞伽王！汝言：『我於過去應正遍知已問此法，彼諸如來已為我說。』楞伽王！汝言過去者即分別相，未來現在分別亦爾。楞伽王！我說真如法體是如實者亦是分別，如分別色為實際，為證實智樂修行無相智慧，是故莫分別如來為智身智體，心中莫分別，意中莫取我人命等。云何不分別？意識中取種種境界，如色形相如是莫取，莫分別可分別。
「複次，楞伽王！譬如壁上畫種種相，一切眾生亦復如是。楞伽王！一切眾生猶如草木無業無行。楞伽王！一切法非法無聞無說。楞伽王！一切
【現代漢語翻譯】 現代漢語譯本：種種差別相。
『楞伽王（Ravana，人名）！什麼是法？就是一切外道、聲聞（Sravaka，小乘佛教徒）、緣覺（Pratyekabuddha，獨立證悟者）、毛道凡夫（Tirthikas，指不信佛教的修行者）分別之見，從因實物以為根本而生種種法，像這樣的法應當捨棄、應當遠離，不要執取于相而生分別，見自心法計以為實。楞伽王！沒有瓶子的實法，而毛道凡夫虛妄分別，法本無相，如實知觀名為舍諸法。
『楞伽王！什麼是非法？就是沒有身相，唯自心滅妄想分別，而諸凡夫見實法非實法，菩薩如實見如是舍非法。複次，楞伽王！什麼又為非法？就是兔馬驢駝角、石女兒等無身無相，而毛道凡夫取以為無，為世間義說于名字，非取相如彼瓶等法可舍，智者不取如是虛妄分別，兔角等名字法也是可舍的，所以要舍法及非法。楞伽王！你現在問我法及非法如何舍？我已經說完了。
『楞伽王！你說：『我於過去應正遍知（Sammasambuddha，佛的稱號）已問此法，彼諸如來（Tathagata，佛的稱號）已為我說。』楞伽王！你說過去者即是分別相，未來現在分別也是這樣。楞伽王！我說真如法體是如實者也是分別，如分別色為實際，為證實智樂修行無相智慧，所以不要分別如來為智身智體，心中不要分別，意中不要取我人命等。如何不分別？意識中取種種境界，如色形相這樣不要取，不要分別可分別。
『複次，楞伽王！譬如墻壁上畫種種相，一切眾生也是這樣。楞伽王！一切眾生猶如草木無業無行。楞伽王！一切法非法無聞無說。楞伽王！一切』
【English Translation】 English version: Various differentiated appearances.
'Ravana (name of a king)! What is Dharma (law, teaching)? It is the differentiated views of all Tirthikas (non-Buddhists), Sravakas (hearers, disciples), Pratyekabuddhas (solitary Buddhas), and foolish ordinary people, which take the reality of causes as the foundation for generating various Dharmas. Such Dharmas should be abandoned and distanced from. Do not grasp onto appearances and give rise to differentiations, considering the Dharma of your own mind to be real. Ravana! There is no real Dharma of a pot, yet foolish ordinary people make false differentiations. The Dharma is fundamentally without appearance. Knowing and observing it as it truly is, is called abandoning all Dharmas.'
'Ravana! What is non-Dharma? It is the absence of physical form, only the cessation of delusional differentiations in one's own mind. However, ordinary people see real Dharma as non-real Dharma. Bodhisattvas (enlightened beings) see it as it truly is and thus abandon non-Dharma. Furthermore, Ravana! What else is non-Dharma? It is things like rabbit horns, horse horns, donkey horns, camel horns, and the children of barren women, which have no body and no form. However, foolish ordinary people take them to be non-existent. They speak of their names for the sake of worldly convention, but one should not grasp onto their appearances like the Dharma of a pot, which can be abandoned. Wise people do not grasp onto such false differentiations. The Dharma of names like rabbit horns is also to be abandoned. Therefore, abandon both Dharma and non-Dharma. Ravana! You now ask me how to abandon Dharma and non-Dharma? I have already finished speaking.'
'Ravana! You say: 'In the past, I, the Sammasambuddha (perfectly enlightened one), already asked about this Dharma, and those Tathagatas (Buddhas) already spoke it for me.' Ravana! Your saying 'past' is a differentiated appearance. The differentiations of future and present are also like this. Ravana! My saying that the Dharma body of Suchness (Tathata, ultimate reality) is as it truly is, is also a differentiation, like differentiating form as the ultimate reality. To verify real wisdom, one delights in practicing wisdom without appearances. Therefore, do not differentiate the Tathagata as a body of wisdom or an essence of wisdom. Do not differentiate in your mind, and do not grasp onto notions of self, person, or life. How not to differentiate? Do not grasp onto various realms in consciousness, such as the shapes and appearances of form. Do not grasp onto them, and do not differentiate what can be differentiated.'
'Furthermore, Ravana! For example, like various appearances painted on a wall, all sentient beings are also like this. Ravana! All sentient beings are like grass and trees, without karma and without action. Ravana! All Dharma and non-Dharma are without hearing and without speaking. Ravana! All'
世間法皆如幻，而諸外道凡夫不知。楞伽王！若能如是見如實見者名為正見，若異見者名為邪見，若分別者名為取二。楞伽王！譬如鏡中像自見像，譬如水中影自見影，如月燈光在屋室中影自見影，如空中響聲自出聲取以為聲，若如是取法與非法，皆是虛妄妄想分別；是故不知法及非法，增長虛妄不得寂滅。寂滅者名為一心，一心者名為如來藏，入自內身智慧境界，得無生法忍三昧。」
入楞伽經問答品第二
爾時聖者大慧菩薩與諸一切大慧菩薩，俱游一切諸佛國土，承佛神力從坐而起，更整衣服合掌恭敬以偈贊佛：
「佛慧大悲觀， 世間離生滅； 猶如虛空花， 有無不可得。 佛慧大悲觀， 一切法如幻； 遠離心意識， 有無不可得。 佛慧大悲觀， 世間猶如夢； 遠離於斷常， 有無不可得。 佛慧大悲觀， 煩惱障智障； 二無我清凈， 有無不可得。 佛不入不滅， 涅槃亦不住； 離覺所覺法， 有無二俱離。 若如是觀佛， 寂靜離生滅； 彼人今後世， 離垢無染取。」
爾時大慧菩薩摩訶薩如法偈贊佛已，自說姓名：
「我名為大慧， 愿通達大乘； 今以百八問， 仰咨無上尊。」 最勝世間解， 聞
【現代漢語翻譯】 現代漢語譯本 世間的一切法都如幻象，而那些外道和凡夫卻不明白這個道理。楞伽王（Lankavatara, 佛經中的一位國王）！如果能夠這樣如實地觀察，就叫做正見；如果見解不同於此，就叫做邪見；如果有所分別，那就是執著於二元對立。楞伽王！譬如鏡子里的影像自己看到自己的影像，譬如水中的倒影自己看到自己的倒影，又如月光燈光在屋子裡，影子自己看到自己的影子，又如空中的迴響，聲音自己發出聲音，卻以為是真實的聲音。如果像這樣執著於法與非法，那都是虛妄的妄想分別；因此，不瞭解法與非法，就會增長虛妄，無法得到寂滅。寂滅就叫做一心，一心就叫做如來藏（Tathagatagarbha, 如來所藏的清凈自性），進入自身內在的智慧境界，就能證得無生法忍（Anutpattika-dharma-kshanti, 對諸法不生不滅的真理的證悟）三昧（Samadhi, 禪定）。'
《入楞伽經》問答品第二
這時，聖者大慧菩薩（Mahamati Bodhisattva）與各位大慧菩薩，一同遊歷各個佛國，憑藉佛的神力從座位上站起來，整理好衣服，合掌恭敬，用偈頌讚美佛：
『佛的智慧和大悲憫，觀察世間，遠離生滅； 猶如虛空中的花朵，有和無都不可得。 佛的智慧和大悲憫，觀察一切法，都如幻象； 遠離心、意、識，有和無都不可得。 佛的智慧和大悲憫，觀察世間，猶如夢境； 遠離斷見和常見，有和無都不可得。 佛的智慧和大悲憫，破除煩惱障和智慧障； 證得人無我和法無我的清凈，有和無都不可得。 佛不入于生，也不入于滅，涅槃（Nirvana, 寂滅）也不停留； 遠離能覺和所覺之法，有和無這二者都遠離。 如果這樣觀察佛，佛是寂靜的，遠離生滅的； 這樣的人，今生來世，都能遠離垢染，沒有執取。』
這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）用如法的偈頌讚美佛之後，自報姓名：
『我的名字叫大慧，愿能通達大乘（Mahayana, 大乘佛法）； 現在用一百零八個問題，恭敬地請教無上的世尊。』 最殊勝的世間解脫者，請聽我說。
【English Translation】 English version All phenomena in the world are like illusions, but the heretics and ordinary people do not understand this. O Lankavatara (King Lankavatara, a king in the sutra)! If one can see in this way, seeing things as they truly are, it is called right view; if one's view differs from this, it is called wrong view; if one makes distinctions, it is clinging to duality. O Lankavatara! For example, a reflection in a mirror sees its own reflection, like a shadow in water sees its own shadow, like moonlight or lamplight in a room, the shadow sees its own shadow, like an echo in the air, the sound itself produces the sound, but it is taken as a real sound. If one clings to Dharma and non-Dharma in this way, all are false, delusional discriminations; therefore, not understanding Dharma and non-Dharma increases falsehood and one cannot attain quiescence. Quiescence is called one mind, one mind is called the Tathagatagarbha (Tathagatagarbha, the pure nature stored within the Tathagata), entering the realm of wisdom within oneself, one attains the Samadhi (Samadhi, meditation) of Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the realization of the truth of the non-arising and non-ceasing of all dharmas).'
The Lankavatara Sutra, Chapter Two: Questions and Answers
At that time, the holy Mahamati Bodhisattva (Mahamati Bodhisattva), together with all the great Mahamati Bodhisattvas, traveled through all the Buddha lands, and by the power of the Buddha, arose from their seats, straightened their robes, and with palms joined in reverence, praised the Buddha with verses:
'The Buddha's wisdom and great compassion observe the world, free from birth and death; Like flowers in the sky, existence and non-existence are unattainable. The Buddha's wisdom and great compassion observe all dharmas as illusions; Far from mind, thought, and consciousness, existence and non-existence are unattainable. The Buddha's wisdom and great compassion observe the world as a dream; Far from eternalism and annihilationism, existence and non-existence are unattainable. The Buddha's wisdom and great compassion remove the afflictive obscurations and the cognitive obscurations; Attaining purity of no-self of persons and no-self of phenomena, existence and non-existence are unattainable. The Buddha neither enters into birth nor enters into death, nor does Nirvana (Nirvana, quiescence) abide; Far from the perceiver and the perceived, both existence and non-existence are abandoned. If one observes the Buddha in this way, the Buddha is quiescent, free from birth and death; Such a person, in this life and future lives, will be free from defilements and without clinging.'
At that time, the Mahamati Bodhisattva-Mahasattva (Mahamati Bodhisattva-Mahasattva), having praised the Buddha with verses in accordance with the Dharma, announced his name:
'My name is Mahamati, I wish to understand the Mahayana (Mahayana, the Great Vehicle); Now, with one hundred and eight questions, I respectfully inquire of the supreme World Honored One.' The most excellent world-knower, please listen to me.
彼大慧問； 觀察諸眾生， 告諸佛子言： 「汝等諸佛子， 及大慧咨問； 我當爲汝說， 自覺之境界。」
爾時聖者大慧菩薩摩訶薩聞佛聽問，頂禮佛足，合掌恭敬以偈問曰：
「云何凈諸覺？ 何因而有覺？ 何因見迷惑？ 何因有迷惑？ 何因有國土， 化相諸外道？ 云何名佛子， 寂靜及次第？ 解脫何所至？ 誰縛何因脫？ 禪者觀何法？ 何因有三乘？ 何因緣生法？ 何因作所作？ 何因俱異說？ 何因無而現？ 何因無色定， 及與滅盡定？ 何因想滅定？ 何因從定覺？ 云何因果生？ 何因身去住？ 何因觀所見？ 何因生諸地？ 破三有者誰？ 何身至何所？ 云何處而住？ 云何諸佛子？ 何因得神通， 及自在三昧？ 何因得定心？ 最勝為我說。 何因為藏識？ 何因意及識？ 何因見諸法？ 何因斷所見？ 云何性非性？ 云何心無法？ 何因說法相？ 云何名無我？ 何因無眾生？ 何因有世諦？ 何因不見常？ 何因不見斷？ 云何佛外道？ 二相不相違？ 何因當來世？ 種種諸異部？ 云何名為空？ 何因念不住？ 何因有胎藏？ 何
【現代漢語翻譯】 現代漢語譯本 彼時，大慧（Mahamati，菩薩名）問道： 『觀察所有眾生，我向諸位佛子說道： 你們這些佛子，以及大慧的提問； 我將為你們講述，自覺的境界。』
這時，聖者大慧菩薩摩訶薩（Mahasattva，偉大的存在）聽到佛陀允許提問，頂禮佛足，合掌恭敬地用偈頌提問：
『如何清凈各種覺悟？什麼原因產生覺悟？ 什麼原因產生迷惑的見解？什麼原因存在迷惑？ 什麼原因有國土，化現的形象和各種外道？ 怎樣才稱為佛子？什麼是寂靜以及次第？ 解脫最終到達哪裡？誰被束縛，什麼原因得到解脫？ 禪修者觀察什麼法？什麼原因有三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana）？ 什麼因緣產生諸法？什麼原因產生能作者和所作事？ 什麼原因有同時和不同的說法？什麼原因無而顯現？ 什麼原因有無色定（Arupadhatu，色界之上的禪定），以及滅盡定（Nirodha-samapatti，一種高級禪定）？ 什麼原因有想滅定（Samjna-vedayitanirodha，停止感知和感覺的禪定）？什麼原因從禪定中覺醒？ 因和果如何產生？什麼原因身體的去和住？ 什麼原因觀察所見之物？什麼原因產生諸地（Bhumi，菩薩修行的階段）？ 誰能破除三有（欲有、色有、無色有）？什麼身到達什麼地方？ 在什麼地方安住？怎樣才是諸佛之子？ 什麼原因獲得神通，以及自在三昧（Samadhi，禪定）？ 什麼原因獲得定心？請您為我詳細解說。 什麼原因是藏識（Alaya-vijñana，儲存一切種子識）？什麼原因是意（Manas，意識）和識（Vijñana，識別）？ 什麼原因能見到諸法？什麼原因斷除所見之物？ 怎樣是自性（Svabhava，事物本性）和非自性？怎樣是心和無法？ 什麼原因宣說法相？怎樣稱為無我（Anatta，沒有永恒不變的自我）？ 什麼原因沒有眾生？什麼原因有世俗諦（Samvriti-satya，相對真理）？ 什麼原因不見常（Nitya，永恒）？什麼原因不見斷（Uccheda，斷滅）？ 怎樣區分佛和外道？兩種表相如何不相違背？ 什麼原因導致未來世，出現種種不同的部派？ 怎樣稱為空（Sunyata，空性）？什麼原因念頭無法停止？ 什麼原因有胎藏？』
【English Translation】 English version Then, Mahamati (Great Wisdom, name of a Bodhisattva) asked: 『Observing all beings, I say to you, all you sons of the Buddhas: You, sons of the Buddhas, and Mahamati's questions; I will tell you about the realm of self-realization.』
At that time, the holy Mahamati Bodhisattva Mahasattva (Great Being) heard the Buddha's permission to ask questions, prostrated at the Buddha's feet, and respectfully asked with folded hands in verses:
『How are the various enlightenments purified? What is the cause of enlightenment? What is the cause of deluded views? What is the cause of delusion? What is the cause of lands, manifested forms, and various heretics? How is one called a son of the Buddha? What are tranquility and order? Where does liberation ultimately lead? Who is bound, and what is the cause of liberation? What Dharma (teachings) does a meditator observe? What is the cause of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana)? What conditions give rise to all Dharmas? What is the cause of the agent and the action? What is the cause of simultaneous and different statements? What is the cause of appearance from non-existence? What is the cause of the Formless Realm (Arupadhatu, meditations beyond the Form Realm), and the Cessation of Feeling and Perception (Nirodha-samapatti, an advanced state of meditation)? What is the cause of the Cessation of Perception and Feeling (Samjna-vedayitanirodha, meditation where perception and feeling cease)? What is the cause of awakening from meditation? How do cause and effect arise? What is the cause of the body's going and staying? What is the cause of observing what is seen? What is the cause of the arising of the Bhumis (stages of a Bodhisattva's practice)? Who can destroy the Three Realms of Existence (Desire Realm, Form Realm, Formless Realm)? What body reaches what place? Where does one abide? How are they sons of the Buddhas? What is the cause of obtaining supernatural powers, and Samadhi (meditative absorption)? What is the cause of obtaining a concentrated mind? Please explain this to me in detail. What is the cause of the Alaya-vijñana (storehouse consciousness, storing all seeds of consciousness)? What is the cause of Manas (mind) and Vijñana (consciousness, discrimination)? What is the cause of seeing all Dharmas? What is the cause of cutting off what is seen? How are self-nature (Svabhava, inherent existence) and non-self-nature? How are mind and no-Dharma? What is the cause of expounding the characteristics of Dharmas? How is one called no-self (Anatta, no permanent self)? What is the cause of no beings? What is the cause of conventional truth (Samvriti-satya, relative truth)? What is the cause of not seeing permanence (Nitya, eternity)? What is the cause of not seeing annihilation (Uccheda, cessation)? How are the Buddha and heretics distinguished? How do the two appearances not contradict each other? What is the cause of the future world, with various different schools arising? How is it called emptiness (Sunyata, emptiness)? What is the cause of thoughts not stopping? What is the cause of the womb?』
因世不動？ 云何如幻夢， 說如揵闥婆， 陽炎水中月？ 世尊為我說。 云何說覺支？ 何因菩提分？ 何因國亂動？ 何因作有見？ 何因不生滅？ 何因如空花？ 何因覺世間？ 何因無字說？ 云何無分別？ 何因如虛空？ 真如有幾種？ 何名心幾岸？ 何因地次第， 真如無次第？ 何因二無我？ 何因境界凈？ 幾種智幾戒？ 何因眾生生？ 誰作諸寶性， 金摩尼珠等？ 誰生於語言， 眾生種種異？ 五明處伎術， 誰能如是說？ 伽陀有幾種？ 云何長短句？ 法復有幾種？ 解義復有幾？ 何因飲食種？ 何因生愛慾？ 云何名為王， 轉輪及小王？ 何因護國土？ 諸天有幾種？ 何因而有地？ 何因星日月？ 解脫有幾種？ 行者有幾種？ 弟子有幾種？ 阿阇梨幾種？ 如來有幾種？ 本生有幾種？ 摩羅有幾種？ 異學有幾種？ 自性有幾種？ 心復有幾種？ 云何施假名？ 世尊為我說。 何因有風雲？ 何因有黠慧？ 何因有樹林？ 世尊為我說。 何因象馬鹿？ 何因人捕取？ 何因為矬陋？ 世尊為我說。 何因為六時？ 何因成闡提
【現代漢語翻譯】 現代漢語譯本 因為什麼原因世界不會動搖？ 為什麼說一切如幻夢一般，又如乾闥婆（Gandharva，一種天神），如陽焰、水中月一般？世尊，請為我解說。 為什麼說覺支（bodhyanga，菩提的構成要素）？什麼原因導致菩提分（bodhipaksa，趨向覺悟的要素）？ 什麼原因導致國家動亂？什麼原因產生有見（bhava-drsti，對存在的執著）？ 什麼原因不生不滅？什麼原因如虛空中的花朵？ 什麼原因覺悟世間？什麼原因無法用文字表達？ 為什麼沒有分別？什麼原因如虛空一般？ 真如（tathata，事物的真實本性）有幾種？什麼叫做心幾岸（cittakoti，心的極限）？ 什麼原因導致地的次第？真如沒有次第，又是為什麼？ 什麼原因導致二無我（dvi-nairatmya，人無我和法無我）？什麼原因導致境界清凈？ 有幾種智慧和幾種戒律？什麼原因導致眾生出生？ 是誰創造了各種寶物的性質，如黃金、摩尼珠（mani，寶珠）等？ 是誰創造了語言，以及眾生種種的差異？ 五明處（pancavidya-sthana，古印度學者應精通的五個領域）的技藝，誰能像這樣解說？ 伽陀（gatha，偈頌）有幾種？什麼是長句和短句？ 法（dharma，佛法）又有幾種？理解意義又有幾種？ 什麼原因導致飲食的種類？什麼原因產生愛慾？ 什麼叫做王，轉輪王（cakravartin，統治世界的理想君主）和小王？ 什麼原因能夠守護國土？諸天（deva，天神）有幾種？ 什麼原因有大地？什麼原因有星星和日月？ 解脫（vimoksa，從輪迴中解脫）有幾種？修行者有幾種？ 弟子有幾種？阿阇梨（acarya，導師）有幾種？ 如來（tathagata，佛的稱號）有幾種？本生（jataka，佛陀前世的故事）有幾種？ 摩羅（mara，魔）有幾種？異學（tirthika，外道）有幾種？ 自性（prakrti，本性）有幾種？心又有幾種？ 為什麼施設假名（prajnapti，概念）？世尊，請為我解說。 什麼原因有風和云？什麼原因有聰慧？ 什麼原因有樹林？世尊，請為我解說。 什麼原因有象、馬、鹿？什麼原因人會捕捉它們？ 什麼原因會有矮小丑陋？世尊，請為我解說。 什麼原因有六時？什麼原因會成為闡提（icchantika，斷善根者）？ English version Why is it that the world does not move? Why is it said to be like a dream, like a Gandharva (a celestial musician), like a mirage, or the moon in water? World-Honored One, please explain this to me. Why are the bodhyangas (factors of enlightenment) spoken of? What causes the bodhipaksas (qualities conducive to enlightenment)? What causes national unrest? What causes the arising of bhava-drsti (the view of existence)? What causes non-arising and non-ceasing? What causes it to be like a flower in the sky? What causes the enlightenment of the world? What causes it to be indescribable in words? Why is there no discrimination? What causes it to be like space? How many kinds of tathata (suchness) are there? What is called cittakoti (the limit of the mind)? What causes the order of the earth? Why is it that tathata has no order? What causes the two nairatmyas (two kinds of selflessness: selflessness of person and selflessness of phenomena)? What causes the purity of the realm? How many kinds of wisdom and how many kinds of precepts are there? What causes the birth of sentient beings? Who creates the nature of all treasures, such as gold, mani (jewels), and so on? Who creates language, and the various differences among sentient beings? Who can explain the arts of the five vidya-sthanas (five fields of knowledge) in this way? How many kinds of gathas (verses) are there? What are long and short sentences? How many kinds of dharma (teachings) are there? How many kinds of understanding of meaning are there? What causes the kinds of food and drink? What causes the arising of desire? What is called a king, a cakravartin (wheel-turning monarch), and a small king? What causes the protection of the country? How many kinds of devas (gods) are there? What causes the existence of the earth? What causes the stars, the sun, and the moon? How many kinds of vimoksa (liberation) are there? How many kinds of practitioners are there? How many kinds of disciples are there? How many kinds of acaryas (teachers) are there? How many kinds of tathagatas (Buddhas) are there? How many kinds of jatakas (birth stories) are there? How many kinds of maras (demons) are there? How many kinds of tirthikas (non-Buddhists) are there? How many kinds of prakrti (nature) are there? How many kinds of minds are there? Why are prajnaptis (designations) given? World-Honored One, please explain this to me. What causes wind and clouds? What causes intelligence? What causes forests? World-Honored One, please explain this to me. What causes elephants, horses, and deer? What causes people to capture them? What causes shortness and ugliness? World-Honored One, please explain this to me. What causes the six periods of time? What causes one to become an icchantika (one who has severed their roots of goodness)?
【English Translation】 English version Why is it that the world does not move? Why is it said to be like a dream, like a Gandharva (a celestial musician), like a mirage, or the moon in water? World-Honored One, please explain this to me. Why are the bodhyangas (factors of enlightenment) spoken of? What causes the bodhipaksas (qualities conducive to enlightenment)? What causes national unrest? What causes the arising of bhava-drsti (the view of existence)? What causes non-arising and non-ceasing? What causes it to be like a flower in the sky? What causes the enlightenment of the world? What causes it to be indescribable in words? Why is there no discrimination? What causes it to be like space? How many kinds of tathata (suchness) are there? What is called cittakoti (the limit of the mind)? What causes the order of the earth? Why is it that tathata has no order? What causes the two nairatmyas (two kinds of selflessness: selflessness of person and selflessness of phenomena)? What causes the purity of the realm? How many kinds of wisdom and how many kinds of precepts are there? What causes the birth of sentient beings? Who creates the nature of all treasures, such as gold, mani (jewels), and so on? Who creates language, and the various differences among sentient beings? Who can explain the arts of the five vidya-sthanas (five fields of knowledge) in this way? How many kinds of gathas (verses) are there? What are long and short sentences? How many kinds of dharma (teachings) are there? How many kinds of understanding of meaning are there? What causes the kinds of food and drink? What causes the arising of desire? What is called a king, a cakravartin (wheel-turning monarch), and a small king? What causes the protection of the country? How many kinds of devas (gods) are there? What causes the existence of the earth? What causes the stars, the sun, and the moon? How many kinds of vimoksa (liberation) are there? How many kinds of practitioners are there? How many kinds of disciples are there? How many kinds of acaryas (teachers) are there? How many kinds of tathagatas (Buddhas) are there? How many kinds of jatakas (birth stories) are there? How many kinds of maras (demons) are there? How many kinds of tirthikas (non-Buddhists) are there? How many kinds of prakrti (nature) are there? How many kinds of minds are there? Why are prajnaptis (designations) given? World-Honored One, please explain this to me. What causes wind and clouds? What causes intelligence? What causes forests? World-Honored One, please explain this to me. What causes elephants, horses, and deer? What causes people to capture them? What causes shortness and ugliness? World-Honored One, please explain this to me. What causes the six periods of time? What causes one to become an icchantika (one who has severed their roots of goodness)?
， 男女及不男？ 為我說其生。 何因修行退？ 何因修行進？ 教何等人修？ 令住何等法？ 諸眾生去來？ 何因何像類？ 何因致財富？ 世尊為我說。 云何為釋種？ 何因有釋種？ 何因甘蔗種？ 何因長壽仙？ 長壽仙何親？ 云何彼教授， 世尊如虛空？ 為我分別說。 何因佛世尊， 一切時剎現， 種種名色類， 佛子眾圍繞？ 何因不食肉？ 云何制斷肉？ 食肉諸種類， 何因故食肉？ 何因日月形， 須彌及蓮花， 師子形勝相？ 國土為我說。 亂側覆世界， 如因陀羅網， 一切寶國土， 何因為我說。 如箜篌琵琶， 鼓種種花形， 離日月光土， 何因為我說。 何等為化佛？ 何等為報佛？ 何等如智佛？ 何因為我說。 云何于欲界， 不成等正覺？ 云何色究竟， 離欲中得道？ 如來般涅槃， 何人持正法？ 世尊住久如， 正法幾時住？ 如來立幾法？ 各見有幾種， 比尼及比丘？ 世尊為我說。 何因百變易？ 何因百寂靜， 聲聞辟支佛？ 世尊為我說。 何因世間通？ 何因出世通？ 何因七地心？ 世尊為我說。 僧
【現代漢語翻譯】 現代漢語譯本： 男女以及非男非女之人，請您為我講述他們的出生因緣。 什麼原因導致修行退步？什麼原因導致修行進步？ 教導什麼樣的人修行？讓他們安住于什麼樣的法？ 眾生的去來，是由於什麼原因？他們的形態和種類又是如何區分的？ 什麼原因導致獲得財富？世尊，請您為我解說。 什麼是釋迦種姓（Śākya，古印度的一個種姓）？什麼因緣產生了釋迦種姓？ 什麼因緣產生了甘蔗種（Ikṣvāku，傳說中釋迦族的祖先所屬的種姓）？什麼因緣產生了長壽仙人（Dīrghāyu，傳說中的仙人）？ 長壽仙人與誰親近？他們的教授方法是怎樣的？ 世尊您如同虛空一般廣大，請為我分別解說。 什麼因緣使得佛世尊在一切時節、一切剎土顯現， 以種種名號、形色種類示現，並有佛弟子眾圍繞？ 什麼因緣導致不食用肉？又是如何制定斷肉的戒律？ 食用肉的各種種類，又是什麼原因導致他們食用肉？ 什麼因緣形成日月（Sūrya and Chandra）的形狀，須彌山（Sumeru，佛教宇宙觀中的聖山）以及蓮花（Padma）？ 獅子的形貌和殊勝的相，請您為我講述這些國土的形成。 混亂傾側的世界，如同因陀羅網（Indra's net，一種佛教概念，象徵宇宙的互聯互通）， 一切充滿珍寶的國土，是什麼因緣形成的？請您為我解說。 如同箜篌、琵琶等樂器，鼓聲以及種種花朵的形狀， 遠離日月光明的國土，是什麼因緣形成的？請您為我解說。 什麼是化身佛（Nirmāṇakāya，佛的三身之一，為教化眾生而示現的化身）？什麼是報身佛（Saṃbhogakāya，佛的三身之一，證得菩提后所顯現的莊嚴身）？ 什麼是如智佛？又是什麼因緣形成的？請您為我解說。 為什麼在欲界（Kāmadhātu，佛教宇宙觀中的一個界，眾生有情慾）不能成就等正覺（Sammasambuddha，完全覺悟的佛陀）？ 為什麼在色究竟天（Akaniṣṭha，色界天的最高層）這種遠離慾望的地方才能得道？ 如來（Tathāgata，佛的稱號之一）般涅槃（Parinirvana，佛的最終涅槃）后，由誰來秉持正法（Dharma，佛法）？ 世尊住世多久？正法又能住世多久？ 如來建立了多少法？各種見解又有多少種？ 比尼（Vinaya，戒律）以及比丘（Bhiksu，出家男子），請世尊為我解說。 什麼因緣導致百種變化？什麼因緣導致百種寂靜？ 聲聞（Śrāvaka，聽聞佛法而證悟的弟子）和辟支佛（Pratyekabuddha，獨自證悟的佛）的因緣，請世尊為我解說。 什麼因緣導致世間神通（lokābhiñjñā）？什麼因緣導致出世神通（lokottarābhiñjñā）？ 什麼因緣導致七地心（saptabhūmikacitta，菩薩修行過程中的第七個階段的心境）？請世尊為我解說。 僧（Saṃgha，僧團）...
【English Translation】 English version: Men, women, and those who are not men, please tell me about their birth. What causes regression in practice? What causes progress in practice? Whom should we teach to practice? In what Dharma should we have them abide? The coming and going of beings, what are the causes? What are their forms and categories? What causes wealth? World Honored One, please explain it to me. What is the Śākya (a clan in ancient India) lineage? What caused the Śākya lineage? What caused the Ikṣvāku (the solar dynasty) lineage? What caused the immortal Dīrghāyu (a legendary immortal)? Who is Dīrghāyu close to? What is their teaching method? World Honored One, you are as vast as space, please explain it to me separately. What causes the World Honored Buddha to appear in all times and all Buddha-fields, Manifesting with various names, forms, and categories, surrounded by disciples? What causes the abstention from meat? How was the precept against eating meat established? The various kinds of meat-eaters, what causes them to eat meat? What causes the shapes of the sun (Sūrya) and moon (Chandra), Mount Sumeru (the central mountain in Buddhist cosmology), and the lotus (Padma)? The form and auspicious signs of the lion, please tell me about these lands. The chaotic and tilted worlds, like Indra's net (a metaphor for interconnectedness), All the lands filled with treasures, what causes them? Please explain it to me. Like the konghou (a Chinese harp), pipa (a Chinese lute), the sound of drums, and the shapes of various flowers, The lands devoid of the light of the sun and moon, what causes them? Please explain it to me. What is a Nirmāṇakāya (emanation body of the Buddha)? What is a Saṃbhogakāya (enjoyment body of the Buddha)? What is a Jñānakāya (wisdom body of the Buddha)? What causes them? Please explain it to me. Why can't one attain complete enlightenment (Sammasambuddha) in the desire realm (Kāmadhātu)? Why can one attain the path in the Akaniṣṭha (highest heaven in the Form Realm), a place far from desire? After the Tathāgata (another name for the Buddha) enters Parinirvana (final passing away), who will uphold the Dharma (teachings of the Buddha)? How long will the World Honored One abide? How long will the Dharma abide? How many laws did the Tathāgata establish? How many kinds of views are there? The Vinaya (monastic rules) and the Bhiksu (monk), please explain it to me, World Honored One. What causes a hundred changes? What causes a hundred silences? The causes of the Śrāvaka (hearer of the teachings) and Pratyekabuddha (solitary Buddha), please explain it to me, World Honored One. What causes mundane supernormal powers (lokābhiñjñā)? What causes supramundane supernormal powers (lokottarābhiñjñā)? What causes the mind of the seventh ground (saptabhūmikacitta)? Please explain it to me, World Honored One. The Saṃgha (community)...
伽有幾種？ 何因為破僧？ 云何醫方論？ 世尊為我說。 迦葉拘留孫， 拘那含是我， 常為諸佛子， 何故如是說？ 何故說人我？ 何故說斷常？ 何故不但說， 唯有於一心？ 何因男女林， 呵梨阿摩勒， 雞羅及鐵圍， 金剛等諸山， 次及無量山， 種種寶莊嚴； 仙樂人充滿？ 世尊為我說。」 大天佛聞彼， 所說諸偈句， 大乘諸度門， 諸佛心第一。 「善哉善哉問， 大慧善諦聽， 我今當次第， 如汝問而說。 生及與不生， 涅槃空剎那， 趣至無自體， 佛波羅蜜子。 聲聞辟支佛， 外道無色者， 須彌海及山， 四天下土地。 日月諸星宿， 外道天修羅， 解脫自在通， 力思惟寂定。 滅及如意足， 覺支及道品， 諸禪定無量， 五陰及去來， 四空定滅盡， 發起心而說。 心意及意識， 無我法有五， 自性相所想， 所見能見二。 云何種種乘？ 金摩尼珠性， 一闡提四大， 荒亂及一佛。 智境界教得， 眾生有無有， 像馬諸禽獸， 云何如捕取？ 譬如因相應， 力說法雲何？ 何因有因果？ 林迷惑如實， 但心無境
【現代漢語翻譯】 現代漢語譯本： 『伽（Sangha，僧團）有幾種？什麼原因會導致僧團分裂？什麼是醫方論（醫藥理論）？世尊，請為我解說。迦葉（Kashyapa）、拘留孫（Krakucchanda）、拘那含（Kanakamuni）就是我，我常為諸佛之子，為何這樣說？為何說人我？為何說斷常？為何不只說唯有於一心？什麼原因有男女之林，呵梨（Haritaki，訶梨勒果）、阿摩勒（Amalaka，庵摩羅果），雞羅山（Kila Mountain）及鐵圍山（Chakravada），金剛山（Vajra Mountain）等諸山，以及無量山，種種寶物莊嚴；仙樂和人充滿其中？世尊，請為我解說。』 大天佛聽到他所說的這些偈句，這些都是大乘的各種度門，是諸佛心中最首要的。 『善哉！善哉！你的提問很好，大慧（Mahamati），好好地聽著，我現在將按照你所問的，依次為你解說。生與不生，涅槃（Nirvana）空性剎那，趨向于無自體性，是佛的波羅蜜（Paramita，彼岸）之子。 聲聞（Shravaka，聽聞佛法者）、辟支佛（Pratyekabuddha，緣覺）、外道無色界天人，須彌山（Sumeru Mountain）、大海以及山，四天下（the four continents）的土地。 日月星辰，外道天人阿修羅（Asura），解脫自在神通，力量思惟寂定。 滅盡定以及如意足（Rddhi-pada，四神足），覺支（Bodhyanga，七覺支）以及道品（Magga，八正道），各種禪定無量，五陰（Skandha，五蘊）以及過去未來，四空定（the four formless realms）滅盡定，發起心而說。 心意以及意識，無我法有五種，自性相所想，所見能見二者。 什麼是種種乘（Yana，交通工具，引申為修行方法）？金摩尼寶珠的自性，一闡提（Icchantika，斷善根者）四大，荒亂以及一佛。 智境界教法，眾生有無有，像馬各種禽獸，如何像捕獵一樣捕取？譬如因相應，力量說法是怎樣的？什麼原因有因果？林迷惑如實，但心無境。
【English Translation】 English version: 『How many kinds of Sangha (伽, monastic community) are there? What causes the Sangha to split? What is the theory of medicine (醫方論)? World Honored One, please explain it to me. Kashyapa (迦葉), Krakucchanda (拘留孫), and Kanakamuni (拘那含) are me. I am always a son of all Buddhas, why is it said like this? Why speak of self and other? Why speak of permanence and impermanence? Why not only speak of the one mind? What causes the existence of forests of men and women, Haritaki (呵梨), Amalaka (阿摩勒), Kila Mountain (雞羅) and Chakravada (鐵圍), Vajra Mountain (金剛) and other mountains, as well as immeasurable mountains, adorned with various treasures; filled with celestial music and people? World Honored One, please explain it to me.』 The Buddha Mahamati (大天) heard these verses he spoke, which are the various gates of crossing over of the Mahayana (大乘), and the foremost in the minds of all Buddhas. 『Excellent! Excellent! Your questions are good, Mahamati (大慧), listen carefully. I will now explain to you in order, according to your questions. Birth and non-birth, Nirvana (涅槃), emptiness, and the moment, tending towards no self-nature, are the children of the Buddha's Paramita (波羅蜜). Shravakas (聲聞), Pratyekabuddhas (辟支佛), non-form realm beings of other paths, Mount Sumeru (須彌), the great sea, and mountains, the lands of the four continents (四天下). The sun, moon, stars, Asuras (阿修羅) of other paths, liberation, unhindered spiritual powers, strength, contemplation, and stillness. Cessation and the Rddhi-pada (如意足), the Bodhyanga (覺支) and the Magga (道品), various immeasurable samadhis (禪定), the five Skandhas (五陰) and past and future, the four formless realms (四空定) and cessation, are spoken of by arising mind. Mind, thought, and consciousness, the non-self dharma has five aspects, self-nature, characteristics, perception, what is seen and what can see. What are the various Yanas (乘)? The nature of the golden Mani jewel, Icchantikas (一闡提), the four great elements, chaos, and one Buddha. The teachings of wisdom's realm, whether beings exist or not, elephants, horses, and various birds and beasts, how are they captured like hunting? For example, the corresponding cause, how is the power of Dharma spoken? What causes cause and effect? The forest is truly confusing, but the mind has no object.』
界， 諸地無次第。 百變及無相， 醫方工巧論， 咒術諸明處， 何故而問我？ 諸山須彌地， 其形量大小， 大海日月星， 云何而問我？ 上中下眾生， 身各幾微塵？ 肘步至十里， 四十及二十， 兔毫窗塵幾， 羊毛䵃麥塵？ 一升幾䵃麥？ 半升幾頭數？ 一斛及十斛， 百萬及一億， 頻婆羅幾塵？ 芥子幾微塵？ 幾芥成草子？ 幾草子成豆？ 幾銖成一兩？ 幾兩成一分？ 如是次第數， 幾分成須彌？ 佛子今何故， 不如是問我？ 緣覺聲聞等， 諸佛及佛子， 身幾微塵成， 何故不問此？ 火炎有幾塵？ 風微塵有幾？ 根根幾塵數？ 毛孔眉幾塵？ 何因則自在？ 轉輪聖帝主， 何因王守護？ 解脫廣略說。 種種眾生欲， 云何而問我？ 何因諸飲食？ 何因男女林？ 金剛堅固山， 為我說云何？ 何因如幻夢， 野鹿渴愛譬？ 何因而有云？ 何因有六時？ 何因種種味， 男女非男女？ 何因諸莊嚴？ 佛子何因問？ 云何諸妙山， 仙樂人莊嚴？ 解脫至何所？ 誰縛云何縛？ 云何禪境界， 涅槃及外道？ 云何無因作？
【現代漢語翻譯】 現代漢語譯本 界（世界的種類），諸地沒有次第可言。 百變和無相的道理，醫方和工巧的理論，咒術和各種明處（知識領域），為何要問我這些呢？ 諸山、須彌地（須彌山所在之地），它們的形狀、大小，大海、日月星辰，為何要問我這些呢？ 上、中、下等眾生，他們的身體各由多少微塵組成？肘、步直到十里，四十和二十，兔毫、窗塵有幾顆微塵？羊毛和䵃麥（一種穀物）又有幾顆微塵？ 一升有多少䵃麥？半升有多少顆？一斛和十斛，百萬和一億，頻婆羅（一種植物）有多少微塵？芥子有多少微塵？ 多少芥子能組成草籽？多少草籽能組成豆子？多少銖能成一兩？多少兩能成一分？ 像這樣的次第數量，多少分才能組成須彌山？佛子啊，為何現在不這樣問我呢？ 緣覺、聲聞等，諸佛以及佛子，他們的身體由多少微塵組成，為何不問這些呢？ 火炎有多少微塵？風有多少微塵？根根有多少微塵？毛孔和眉毛有多少微塵？ 什麼原因能獲得自在？轉輪聖王（統治世界的理想君主）是怎樣產生的？什麼原因使國王守護國家？請簡要或詳細地解釋解脫。 種種眾生的慾望，為何要問我這些呢？什麼原因有各種飲食？什麼原因有男女和森林？ 金剛堅固的山，請為我說說是怎麼回事？什麼原因像幻象和夢境一樣虛幻？野鹿渴求水如同愛慾的譬喻是什麼意思？ 什麼原因有云？什麼原因有六時（一年中的六個季節）？什麼原因有種種味道？男女和非男女是怎麼回事？ 什麼原因有各種莊嚴？佛子啊，你為何要問這些？ 各種美妙的山，仙樂和人的莊嚴是怎麼回事？解脫最終到達哪裡？誰束縛了我們？又是如何束縛的？ 禪的境界是怎樣的？涅槃和外道（非佛教的修行者）又是怎樣的？什麼又是無因而作呢？
【English Translation】 English version The realms (types of worlds), the lands have no fixed order. The principles of a hundred transformations and non-form, the theories of medicine and craftsmanship, incantations and various areas of knowledge, why ask me about these? The various mountains, Mount Sumeru (the land where Mount Sumeru is located), their shapes and sizes, the great sea, the sun, moon, and stars, why ask me about these? The beings of the upper, middle, and lower realms, how many dust motes compose their bodies? Elbows, steps up to ten li, forty and twenty, how many dust motes are in a rabbit's hair or window dust? How many dust motes are in sheep's wool and tui wheat (a type of grain)? How many tui wheat grains are in one sheng? How many grains are in half a sheng? One hu and ten hu, a million and a hundred million, how many dust motes are in a pinbara (a type of plant)? How many dust motes are in a mustard seed? How many mustard seeds make a grass seed? How many grass seeds make a bean? How many zhu make one liang? How many liang make one fen? In such an ordered sequence, how many fen make up Mount Sumeru? Disciple of the Buddha, why do you not ask me these questions now? Pratyekabuddhas (Solitary Realizers), Shravakas (Hearers), Buddhas, and Bodhisattvas, how many dust motes compose their bodies, why not ask about these? How many dust motes are in a flame? How many dust motes are in the wind? How many dust motes are in each root? How many dust motes are in the pores and eyebrows? What causes freedom? How does a Chakravartin (ideal universal ruler) arise? What causes a king to protect his country? Explain liberation briefly or in detail. The desires of various beings, why ask me about these? What causes various foods and drinks? What causes men, women, and forests? The adamantine, solid mountains, please tell me about them. What causes things to be illusory like illusions and dreams? What is the meaning of the analogy of a deer thirsting for water as a metaphor for craving? What causes clouds? What causes the six seasons (of the year)? What causes various flavors? What about men, women, and non-men and non-women? What causes various adornments? Disciple of the Buddha, why do you ask these questions? What about the various wonderful mountains, celestial music, and human adornments? Where does liberation ultimately lead? Who binds us, and how are we bound? What is the state of dhyana (meditative absorption)? What about Nirvana and non-Buddhist practitioners (outsiders)? What is action without cause?
何因可見縛？ 何因凈諸覺？ 何因有諸覺？ 何因轉所作？ 幸愿為我說。 何因斷諸想？ 何因出三昧？ 破三有者誰？ 何因身何處？ 云何無人我？ 何因依世說？ 何因問我相？ 云何問無我？ 云何為胎藏？ 汝何因問我？ 何因斷常見？ 何因心得定？ 何因言及智， 界性諸佛子， 勘解師弟子， 種種諸眾生？ 云何飲食魔， 虛空聰明施？ 何因有樹林？ 佛子何因問？ 云何種種剎？ 何因長壽仙？ 何因種種師？ 汝何因問我？ 何因有醜陋， 修行不欲成？ 色究竟成道， 云何而問我？ 何因世間通？ 何因為比丘？ 云何化報佛？ 何因而問我？ 云何如智佛？ 云何為眾僧？ 箜篌鼓花剎， 云何離光明？ 云何為心地？ 佛子而問我， 此及餘眾生， 佛子所應問。 一一相相應， 遠離諸見過， 離諸外道法， 我說汝諦聽。 此上百八見， 如諸佛所說， 我今說少分， 佛子善諦聽。
「生見不生見，常見無常見，相見無相見，住異見非住異見，剎那見非剎那見，離自性見非離自性見，空見不空見，斷見非斷見，心見非心見，邊見非邊見，中見非中見
，變見非變見，緣見非緣見，因見非因見，煩惱見非煩惱見，愛見非愛見，方便見非方便見，巧見非巧見，凈見非凈見，相應見非相應見，譬喻見非譬喻見，弟子見非弟子見，師見非師見，性見非性見，乘見非乘見，寂靜見非寂靜見，愿見非愿見，三輪見非三輪見，相見非相見，有無立見非有無立見，有二見無二見，緣內身聖見非緣內身聖見，現法樂見非現法樂見，國土見非國土見，微塵見非微塵見，水見非水見，弓見非弓見，四大見非四大見，數見非數見，通見非通見，虛妄見非虛妄見，云見非云見，工巧見非工巧見，明處見非明處見，風見非風見，地見非地見，心見非心見，假名見非假名見，自性見非自性見，陰見非陰見，眾生見非眾生見，智見非智見，涅槃見非涅槃見，境界見非境界見，外道見非外道見，亂見非亂見，幻見非幻見，夢見非夢見，陽炎見非陽炎見，像見非像見，輪見非輪見，揵闥婆見非揵闥婆見，天見非天見，飲食見非飲食見，淫慾見非淫慾見，見非見見，波羅蜜見非波羅蜜見，戒見非戒見，日月星宿見非日月星宿見，諦見非諦見，果見非果見，滅見非滅見，起滅盡定見非起滅盡定見，治見非治見，相見非相見，支見非支見，巧明見非巧明見，禪見非禪見，迷見非迷見，現見非現見，護見非護見
【現代漢語翻譯】 現代漢語譯本 變異之見不是不變異之見，依賴條件產生的見解不是依賴條件產生的見解，由因而生的見解不是由因而生的見解，煩惱的見解不是煩惱的見解，貪愛的見解不是貪愛的見解，方便的見解不是方便的見解，巧妙的見解不是巧妙的見解，清凈的見解不是清凈的見解，相應的見解不是相應的見解，譬喻的見解不是譬喻的見解，弟子（śrāvaka）的見解不是弟子的見解，師（guru）的見解不是師的見解，自性（svabhāva）的見解不是自性的見解，乘（yāna）的見解不是乘的見解，寂靜的見解不是寂靜的見解，愿（praṇidhāna）的見解不是愿的見解，三輪（tri-maṇḍala）的見解不是三輪的見解，相（lakṣaṇa）的見解不是相的見解，執著于有或無的見解不是執著于有或無的見解，執著於二元對立的見解不是執著於二元對立的見解，緣于內在身體的聖見不是緣于內在身體的聖見，追求現世安樂的見解不是追求現世安樂的見解，國土（kṣetra）的見解不是國土的見解，微塵（paramāṇu）的見解不是微塵的見解，水（ap）的見解不是水的見解，弓（dhanu）的見解不是弓的見解，四大（catvāri mahābhūtāni）的見解不是四大（地、水、火、風）的見解，數（saṃkhyā）的見解不是數的見解，通（abhijñā）的見解不是通的見解，虛妄的見解不是虛妄的見解，云（megha）的見解不是云的見解，工巧（śilpa）的見解不是工巧的見解，明處（vidyāsthāna）的見解不是明處的見解，風（vāyu）的見解不是風的見解，地（pṛthivī）的見解不是地的見解，心（citta）的見解不是心的見解，假名（prajñapti）的見解不是假名的見解，自性（svabhāva）的見解不是自性的見解，陰（skandha）的見解不是陰（色、受、想、行、識）的見解，眾生（sattva）的見解不是眾生的見解，智（jñāna）的見解不是智的見解，涅槃（nirvāṇa）的見解不是涅槃的見解，境界（viṣaya）的見解不是境界的見解，外道（tīrthika）的見解不是外道的見解，混亂的見解不是混亂的見解，如幻的見解不是如幻的見解，如夢的見解不是如夢的見解，如陽焰的見解不是如陽焰的見解，如像的見解不是如像的見解，如輪的見解不是如輪的見解，如乾闥婆（gandharva）城的見解不是如乾闥婆城的見解，天（deva）的見解不是天的見解，飲食（āhāra）的見解不是飲食的見解，淫慾（kāma）的見解不是淫慾的見解，見解本身的見解不是見解本身的見解，波羅蜜（pāramitā）的見解不是波羅蜜的見解，戒（śīla）的見解不是戒的見解，日月星宿的見解不是日月星宿的見解，諦（satya）的見解不是諦的見解，果（phala）的見解不是果的見解，滅（nirodha）的見解不是滅的見解，起滅盡定（nirodha-samāpatti）的見解不是起滅盡定的見解，治療（cikitsā）的見解不是治療的見解，相（lakṣaṇa）的見解不是相的見解，支（aṅga）的見解不是支的見解，巧妙明智（kauśalya-jñāna）的見解不是巧妙明智的見解，禪（dhyāna）的見解不是禪的見解，迷惑的見解不是迷惑的見解，顯現的見解不是顯現的見解，守護（rakṣā）的見解不是守護的見解
【English Translation】 English version The view of change is not the view of non-change; the view arising from conditions is not the view arising from conditions; the view arising from cause is not the view arising from cause; the view of affliction is not the view of affliction; the view of attachment is not the view of attachment; the view of skillful means is not the view of skillful means; the view of cleverness is not the view of cleverness; the view of purity is not the view of purity; the view of correspondence is not the view of correspondence; the view of simile is not the view of simile; the view of a disciple (śrāvaka) is not the view of a disciple; the view of a teacher (guru) is not the view of a teacher; the view of self-nature (svabhāva) is not the view of self-nature; the view of a vehicle (yāna) is not the view of a vehicle; the view of tranquility is not the view of tranquility; the view of aspiration (praṇidhāna) is not the view of aspiration; the view of the three circles (tri-maṇḍala) is not the view of the three circles; the view of characteristics (lakṣaṇa) is not the view of characteristics; the view of existence or non-existence is not the view of existence or non-existence; the view of duality is not the view of duality; the holy view related to the inner body is not the holy view related to the inner body; the view of present-life pleasure is not the view of present-life pleasure; the view of a land (kṣetra) is not the view of a land; the view of minute particles (paramāṇu) is not the view of minute particles; the view of water (ap) is not the view of water; the view of a bow (dhanu) is not the view of a bow; the view of the four great elements (catvāri mahābhūtāni) is not the view of the four great elements; the view of number (saṃkhyā) is not the view of number; the view of superknowledges (abhijñā) is not the view of superknowledges; the view of illusion is not the view of illusion; the view of clouds (megha) is not the view of clouds; the view of craftsmanship (śilpa) is not the view of craftsmanship; the view of the place of knowledge (vidyāsthāna) is not the view of the place of knowledge; the view of wind (vāyu) is not the view of wind; the view of earth (pṛthivī) is not the view of earth; the view of mind (citta) is not the view of mind; the view of designation (prajñapti) is not the view of designation; the view of self-nature (svabhāva) is not the view of self-nature; the view of aggregates (skandha) is not the view of aggregates; the view of sentient beings (sattva) is not the view of sentient beings; the view of wisdom (jñāna) is not the view of wisdom; the view of nirvāṇa (nirvāṇa) is not the view of nirvāṇa; the view of objects (viṣaya) is not the view of objects; the view of non-Buddhists (tīrthika) is not the view of non-Buddhists; the view of confusion is not the view of confusion; the view of illusion is not the view of illusion; the view of dream is not the view of dream; the view of mirage is not the view of mirage; the view of image is not the view of image; the view of wheel is not the view of wheel; the view of a gandharva (gandharva) city is not the view of a gandharva city; the view of gods (deva) is not the view of gods; the view of food (āhāra) is not the view of food; the view of lust (kāma) is not the view of lust; the view of view itself is not the view of view itself; the view of perfections (pāramitā) is not the view of perfections; the view of precepts (śīla) is not the view of precepts; the view of sun, moon, and stars is not the view of sun, moon, and stars; the view of truth (satya) is not the view of truth; the view of result (phala) is not the view of result; the view of cessation (nirodha) is not the view of cessation; the view of cessation attainment (nirodha-samāpatti) is not the view of cessation attainment; the view of cure (cikitsā) is not the view of cure; the view of characteristics (lakṣaṇa) is not the view of characteristics; the view of limbs (aṅga) is not the view of limbs; the view of skillful knowledge (kauśalya-jñāna) is not the view of skillful knowledge; the view of meditation (dhyāna) is not the view of meditation; the view of delusion is not the view of delusion; the view of appearance is not the view of appearance; the view of protection (rakṣā) is not the view of protection
，族姓見非族姓見，仙人見非仙人見，王見非王見，捕取見非捕取見，實見非實見，記見非記見，一闡提見非一闡提見，男女見非男女見，味見非味見，作見非作見，身見非身見，覺見非覺見，動見非動見，根見非根見，有為見非有為見，因果見非因果見，色究竟見非色究竟見，時見非時見，樹林見非樹林見，種種見非種種見，說見非說見，比丘見非比丘見，比丘尼見非比丘尼見，住持見非住持見，字見非字見。大慧！此百八見過去諸佛所說，汝及諸菩薩當如是學。」
入楞伽經卷第一 大正藏第 16 冊 No. 0671 入楞伽經
入楞伽經卷第二
元魏天竺三藏菩提留支譯
集一切佛法品第三之一
爾時聖者大慧菩薩復白佛言：「世尊！諸識有幾種生住滅？」
佛告聖者大慧菩薩言：「大慧！諸識生住滅，非思量者之所能知。大慧！諸識各有二種生住滅。大慧！諸識二種滅者：一者、相滅；二者、相續滅。大慧！諸識又二種住：一者、相住；二者、相續住。大慧！諸識有二種生：一者、相生；二者、相續生。大慧！識有三種。何等三種？一者、轉相識；二者、業相識；三者、智相識。大慧！有八種識，略說有二種。何等為二？一者、了別識；二者、分別事識。大慧
【現代漢語翻譯】 現代漢語譯本： 『種姓見』不是真正的種姓見，『仙人見』不是真正的仙人見，『國王見』不是真正的國王見，『捕獲見』不是真正的捕獲見，『真實見』不是真正的真實見，『記憶見』不是真正的記憶見，『一闡提見』（斷善根者）不是真正的一闡提見，『男女見』不是真正的男女見，『味道見』不是真正的味道見，『作為見』不是真正的作為見，『身體見』不是真正的身體見，『覺知見』不是真正的覺知見，『動搖見』不是真正的動搖見，『根源見』不是真正的根源見，『有為見』不是真正的有為見，『因果見』不是真正的因果見，『色究竟見』（色界頂層天的見解）不是真正的色究竟見，『時間見』不是真正的時間見，『樹林見』不是真正的樹林見，『種種見』不是真正的種種見，『言說見』不是真正的言說見，『比丘見』（出家男眾的見解）不是真正的比丘見，『比丘尼見』（出家女眾的見解）不是真正的比丘尼見，『住持見』不是真正的住持見，『文字見』不是真正的文字見。大慧！這百零八種見解是過去諸佛所宣說的，你和各位菩薩應當這樣學習。』
《入楞伽經》卷第一 大正藏第16冊 No. 0671 《入楞伽經》
《入楞伽經》卷第二
元魏天竺三藏菩提留支譯
集一切佛法品第三之一
這時，聖者大慧菩薩又對佛說：『世尊！各種識有多少種生起、住留和滅去的方式？』
佛告訴聖者大慧菩薩說：『大慧！各種識的生起、住留和滅去，不是通過思量就能瞭解的。大慧！各種識各自有兩種生起、住留和滅去的方式。大慧！各種識的兩種滅去方式是：第一種是相滅；第二種是相續滅。大慧！各種識又有兩種住留方式：第一種是相住；第二種是相續住。大慧！各種識有兩種生起方式：第一種是相生；第二種是相續生。大慧！識有三種。是哪三種呢？第一種是轉相識；第二種是業相識；第三種是智相識。大慧！有八種識，簡略來說有兩種。是哪兩種呢？第一種是了別識；第二種是分別事識。大慧！』
【English Translation】 English version: 'The view of caste' is not the true view of caste, 'the view of immortals' is not the true view of immortals, 'the view of kings' is not the true view of kings, 'the view of capture' is not the true view of capture, 'the view of reality' is not the true view of reality, 'the view of memory' is not the true view of memory, 'the view of Icchantika' (one who has severed their roots of goodness) is not the true view of Icchantika, 'the view of male and female' is not the true view of male and female, 'the view of taste' is not the true view of taste, 'the view of action' is not the true view of action, 'the view of body' is not the true view of body, 'the view of awareness' is not the true view of awareness, 'the view of movement' is not the true view of movement, 'the view of roots' is not the true view of roots, 'the view of conditioned phenomena' is not the true view of conditioned phenomena, 'the view of cause and effect' is not the true view of cause and effect, 'the view of Akanistha' (the highest heaven in the Form Realm) is not the true view of Akanistha, 'the view of time' is not the true view of time, 'the view of forests' is not the true view of forests, 'the view of various things' is not the true view of various things, 'the view of speech' is not the true view of speech, 'the view of Bhikshus' (ordained monks) is not the true view of Bhikshus, 'the view of Bhikshunis' (ordained nuns) is not the true view of Bhikshunis, 'the view of abbots' is not the true view of abbots, 'the view of letters' is not the true view of letters. Mahamati! These one hundred and eight views have been spoken by the Buddhas of the past. You and all the Bodhisattvas should learn in this way.'
The Lankavatara Sutra, Volume 1 Taisho Tripitaka Volume 16, No. 0671, The Lankavatara Sutra
The Lankavatara Sutra, Volume 2
Translated by Bodhiruchi, Tripitaka Master from India, Yuan Wei Dynasty
Chapter 3.1: Collection of All Buddha-Dharma
At that time, the Holy Mahamati Bodhisattva again said to the Buddha: 'World Honored One! How many kinds of arising, abiding, and ceasing are there for the various consciousnesses?'
The Buddha told the Holy Mahamati Bodhisattva: 'Mahamati! The arising, abiding, and ceasing of the various consciousnesses cannot be known through thought. Mahamati! Each of the various consciousnesses has two kinds of arising, abiding, and ceasing. Mahamati! The two kinds of ceasing for the various consciousnesses are: first, cessation of aspect; second, cessation of continuity. Mahamati! The various consciousnesses also have two kinds of abiding: first, abiding of aspect; second, abiding of continuity. Mahamati! The various consciousnesses have two kinds of arising: first, arising of aspect; second, arising of continuity. Mahamati! There are three kinds of consciousness. What are the three? First, transforming consciousness; second, karma consciousness; third, wisdom consciousness. Mahamati! There are eight kinds of consciousness, but briefly speaking, there are two kinds. What are the two? First, discriminating consciousness; second, differentiating consciousness. Mahamati!'
！如明鏡中見諸色像，大慧！了別識亦如是見種種映象。大慧！了別識、分別事識，彼二種識無差別相，迭共為因。大慧！了別識不可思議熏變因。大慧！分別事識分別取境界因。無始來戲論熏習，大慧！阿梨耶識虛妄分別，種種熏滅諸根亦滅。大慧！是名相滅。大慧！相續滅者，相續因滅則相續滅，因滅緣滅則相續滅。大慧！所謂依法依緣。言依法者，謂無始戲論妄想熏習；言依緣者，謂自心識見境界分別。大慧！譬如泥團微塵非異非不異，金莊嚴具亦復如是，非異非不異。大慧！若泥團異者非彼所成，而實彼成，是故不異；若不異者，泥團微塵應無差別。大慧！如是轉識阿梨耶識，若異相者，不從阿梨耶識生；若不異者，轉識滅阿梨耶識亦應滅，而自相阿梨耶識不滅。是故大慧！諸識自相滅，自相滅者業相滅，若自相滅者阿梨耶識應滅。大慧！若阿梨耶識滅者，此不異外道斷見戲論。大慧！彼諸外道作如是說，所謂『離諸境界相續識滅，相續識滅已即滅諸識。』大慧！若相續識滅者，無始世來諸識應滅。大慧！諸外道說相續諸識從作者生，不說識依眼色空明和合而生，而說有作者。大慧！何者是外道作者？勝人、自在、時、微塵等是能作者。
「複次，大慧！有七種自性。何等為七？一者、集性自性；二者
【現代漢語翻譯】 現代漢語譯本：『就像在明鏡中看見各種色相一樣，大慧（Mahamati，菩薩名）！了別識（Vijnana-skandha，五蘊之一，指能辨別事物的意識）也是這樣看見種種映象。大慧！了別識和分別事識（Manas-vijnana，末那識，意識的根本）這兩種識沒有差別相，互相作為因。大慧！了別識是不可思議的熏習轉變之因。大慧！分別事識是分別取著境界之因。從無始以來，戲論（Prapancha，虛妄分別）熏習不斷，大慧！阿梨耶識（Alaya-vijnana，第八識，藏識）虛妄分別，種種熏習滅盡，諸根（Indriya，眼耳鼻舌身意）也滅盡。大慧！這叫做相滅。大慧！相續滅，是指相續的因滅則相續滅，因滅緣滅則相續滅。大慧！這叫做依法依緣。所說的依法，是指無始以來的戲論妄想熏習；所說的依緣，是指自心識見境界分別。大慧！譬如泥團和微塵，非異非不異，金莊嚴具也是這樣，非異非不異。大慧！如果泥團是異，就不是由微塵所成，但實際上是由微塵所成，所以不異；如果不異，泥團和微塵應該沒有差別。大慧！像這樣，轉識（Pravrtti-vijnana，眼耳鼻舌身意六識）和阿梨耶識，如果相是異，就不從阿梨耶識生；如果不異，轉識滅，阿梨耶識也應該滅，而自相阿梨耶識不滅。所以大慧！諸識自相滅，自相滅就是業相滅，如果自相滅，阿梨耶識應該滅。大慧！如果阿梨耶識滅，這和外道的斷見戲論沒有差別。大慧！那些外道這樣說，說『離開諸境界，相續識滅，相續識滅了就滅諸識。』大慧！如果相續識滅，無始世以來的諸識應該滅。大慧！諸外道說相續諸識是從作者生，不說識依眼色空明和合而生，而說有作者。大慧！什麼是外道的作者？勝人（Isvara，自在天），自在（自在天），時（時間），微塵（原子）等是能作者。
『再次，大慧！有七種自性。什麼是七種？第一是集性自性；第二是……』
【English Translation】 English version: 'Just as various images are seen in a clear mirror, Mahamati (name of a Bodhisattva)! The Vijnana-skandha (one of the five skandhas, referring to the consciousness that can distinguish things) also sees various reflections in the same way. Mahamati! There is no difference in appearance between the Vijnana-skandha and the Manas-vijnana (the root of consciousness). They mutually act as causes. Mahamati! The Vijnana-skandha is the cause of inconceivable transformation through habituation. Mahamati! The Manas-vijnana is the cause of discriminating and grasping at objects. From beginningless time, the habituation of Prapancha (conceptual proliferation) continues. Mahamati! The Alaya-vijnana (the eighth consciousness, the storehouse consciousness) falsely discriminates, and when various habituations are extinguished, the senses (Indriya, eyes, ears, nose, tongue, body, and mind) are also extinguished. Mahamati! This is called the cessation of characteristics. Mahamati! The cessation of continuity means that the continuity ceases when the cause of continuity ceases, and the continuity ceases when the cause and conditions cease. Mahamati! This is called relying on the Dharma and relying on conditions. What is meant by relying on the Dharma is the habituation of beginningless conceptual proliferation; what is meant by relying on conditions is the discrimination of objects seen by one's own mind. Mahamati! For example, a lump of clay and dust are neither different nor not different, and golden ornaments are also like that, neither different nor not different. Mahamati! If the lump of clay is different, it is not made of dust, but it is actually made of dust, so it is not different; if it is not different, there should be no difference between the lump of clay and dust. Mahamati! In this way, if the Pravrtti-vijnana (the six consciousnesses of eye, ear, nose, tongue, body, and mind) and the Alaya-vijnana have different characteristics, they do not arise from the Alaya-vijnana; if they are not different, when the Pravrtti-vijnana ceases, the Alaya-vijnana should also cease, but the self-characteristic Alaya-vijnana does not cease. Therefore, Mahamati! The self-characteristics of the consciousnesses cease, and the cessation of self-characteristics is the cessation of karma characteristics. If self-characteristics cease, the Alaya-vijnana should cease. Mahamati! If the Alaya-vijnana ceases, this is no different from the nihilistic views of the non-Buddhists. Mahamati! Those non-Buddhists say, 'When one leaves all objects, the continuous consciousness ceases, and when the continuous consciousness ceases, all consciousnesses cease.' Mahamati! If the continuous consciousness ceases, the consciousnesses from beginningless time should cease. Mahamati! The non-Buddhists say that the continuous consciousnesses arise from a creator, and do not say that consciousness arises from the combination of eye, form, emptiness, and light, but say that there is a creator. Mahamati! What are the creators of the non-Buddhists? Isvara (the Lord), time, atoms, etc., are the creators.'
'Furthermore, Mahamati! There are seven kinds of self-nature. What are the seven? The first is the self-nature of aggregation; the second is...'
、性自性；三者、相性自性；四者、大性自性；五者、因性自性；六者、緣性自性；七者、成性自性。
「複次，大慧！有七種第一義。何等為七？一者、心境界；二者、智境界；三者、慧境界；四者、二見境界；五者、過二見境界；六者、過佛子地境界；七者、入如來地內行境界。
「大慧！此是過去未來現在諸佛、如來、應、正遍知性自性第一義心。大慧！依此性自性第一義心，諸佛如來畢竟得於世間出世間，諸佛智慧眼同相別相諸法建立，如所建立不與外道邪見共同。大慧！云何不與外道邪見共同？所謂分別自心境界妄想見，而不覺知自心想見。大慧！諸愚癡凡夫，無有實體以為第一義，說二見論。
「複次，大慧！汝今諦聽，我為汝說虛妄分別以為有物，為斷三種苦。何等為三？謂無知愛業因緣滅，自心所見如幻境界。大慧！諸沙門婆羅門作如是說：『本無始生依因果而現。』復作是說：『實有物住，依諸緣故，有陰、界、入、生、住、滅，以生者滅故。』大慧！彼沙門婆羅門說：『相續體本無始有，若生若滅若涅槃若道若業若果若諦。』破壞諸法是斷滅論，非我所說。何以故？以現法不久當可得故；不見根本故。大慧！譬如瓶破不得瓶用。大慧！譬如燋種不生芽等。大慧！彼陰、界、入
【現代漢語翻譯】 現代漢語譯本：性自性（自性的本性）；相性自性（現象的自性）；大性自性（普遍的自性）；因性自性（原因的自性）；緣性自性（條件的自性）；成性自性（成就的自性）。
『再者，大慧！有七種第一義。哪七種呢？一是心境界（心的境界）；二是智境界（智慧的境界）；三是慧境界（洞察力的境界）；四是二見境界（二元對立觀點的境界）；五是過二見境界（超越二元對立觀點的境界）；六是過佛子地境界（超越菩薩階段的境界）；七是入如來地內行境界（進入如來境界的內在實踐境界）。』
『大慧！這就是過去、未來、現在諸佛、如來、應供、正遍知者的性自性第一義心。大慧！依靠這性自性第一義心，諸佛如來最終證得世間和出世間的智慧，諸佛的智慧之眼在同相和別相上建立諸法，這種建立與外道邪見不同。大慧！為什麼說與外道邪見不同呢？因為外道分別自心境界的虛妄見解，卻不覺知這是自心的想法和見解。大慧！那些愚癡的凡夫，以無實體的東西作為第一義，宣說二元對立的理論。』
『再者，大慧！你現在仔細聽，我為你宣說虛妄分別，認為有實物存在，是爲了斷除三種苦。哪三種苦呢？就是無知、愛慾和業的因緣所導致的滅亡，以及自心所見的如幻境界。大慧！有些沙門（出家修行者）和婆羅門（祭司）這樣說：『本來沒有開始，依靠因果而顯現。』又這樣說：『確實有實物存在，依靠各種因緣，才有陰（五蘊）、界（十八界）、入（十二入）、生、住、滅，因為生者終將滅亡。』大慧！那些沙門和婆羅門說：『相續的本體本來沒有開始就有，無論是生、滅、涅槃、道、業、果還是諦。』這是破壞諸法的斷滅論，不是我所說的。為什麼呢？因為現前的法不久就可以證得；因為沒有見到根本的緣故。大慧！譬如瓶子破了就不能再用。大慧！譬如燒焦的種子不能生出芽等。大慧！那些陰、界、入
【English Translation】 English version: The self-nature of nature; the self-nature of characteristics; the self-nature of the great; the self-nature of cause; the self-nature of condition; the self-nature of accomplishment.
『Furthermore, Mahamati! There are seven kinds of ultimate meanings. What are the seven? First, the realm of mind; second, the realm of wisdom; third, the realm of insight; fourth, the realm of dualistic views; fifth, the realm beyond dualistic views; sixth, the realm beyond the stage of a Buddha's disciple; seventh, the realm of inner practice in the stage of a Tathagata.』
『Mahamati! This is the ultimate meaning of the self-nature of mind of all Buddhas, Tathagatas, Arhats, Samyak-sambuddhas of the past, future, and present. Mahamati! Relying on this ultimate meaning of the self-nature of mind, all Buddhas and Tathagatas ultimately attain wisdom in the world and beyond the world. The wisdom-eye of all Buddhas establishes all dharmas in terms of their common and distinct characteristics. This establishment is not shared with the heretical views of outsiders. Mahamati! Why is it said that it is not shared with the heretical views of outsiders? Because they discriminate the deluded views of their own mind-realm, but they are not aware that these are their own thoughts and views. Mahamati! Those foolish ordinary people take something without substance as the ultimate meaning and proclaim dualistic theories.』
『Furthermore, Mahamati! Listen carefully now, I will explain to you that false discrimination assumes the existence of things in order to eliminate three kinds of suffering. What are the three kinds of suffering? They are the extinction caused by ignorance, craving, and the karmic causes and conditions, as well as the illusory realms seen by one's own mind. Mahamati! Some shramanas (ascetics) and Brahmins (priests) say this: 『Originally there was no beginning, but it appears based on cause and effect.』 They also say this: 『There truly exists a substance that abides, and based on various conditions, there are skandhas (aggregates), dhatus (elements), ayatanas (sense bases), birth, dwelling, and decay, because those who are born will eventually decay.』 Mahamati! Those shramanas and Brahmins say: 『The continuous entity originally exists without a beginning, whether it is birth, decay, nirvana, the path, karma, fruit, or truth.』 This is a theory of annihilation that destroys all dharmas, and it is not what I teach. Why? Because the present dharma can be attained soon; because the root cause is not seen. Mahamati! For example, a broken bottle cannot be used. Mahamati! For example, a burnt seed cannot produce sprouts, etc. Mahamati! Those skandhas, dhatus, and ayatanas
是滅，過去陰、界、入滅，現在未來亦滅。何以故？因自心虛妄分別見故。大慧！無彼陰、界、入相續體故。大慧！若本無始生依三法生種種識者，龜毛何故不生？沙不出油？汝之所立決定之義是即自壞，汝說有無，說生所成因果亦壞。大慧！若如是依三法因緣，應生諸法因果自相，過去現在未來有無諸相譬喻，及阿含自覺觀地依自見薰心，作如是說。大慧！愚癡凡夫亦復如是，惡見所害邪見迷意，無智妄稱一切智說。
「大慧！若復有沙門婆羅門，見諸法離自性故；如雲、火輪、揵闥婆城，不生不滅故；如幻、陽炎、水中月故；如夢，內外心依無始世來虛妄分別戲論而現故；離自心虛妄分別可見因緣故；離滅盡妄想說所說法故；離身資生持用法故；離阿梨耶識取境界相應故；入寂靜境界故；離生住滅法故；如是思惟觀察自心以為生故。大慧！如是菩薩不久當得世間涅槃平等之心。大慧！汝巧方便開發方便，觀察一切諸眾生界，皆悉如幻如鏡中像故；無因緣起遠離內境故；自心見外境界故；次第隨入無相處故；次第隨入從地至地三昧境界故；信三界自心幻故。大慧！如是修行者當得如幻三昧故；入自心寂靜境界故；到彼岸境界故；離作者生法故；得金剛三昧故；入如來身故；入如來化身故；入諸力通自在大慈大
【現代漢語翻譯】 現代漢語譯本：是寂滅，過去的五陰（skandha，構成個體經驗的五種要素：色、受、想、行、識）、十二處（ayatana，感覺的場所或門戶，包括六根和六境）和十八界（dhatu，構成經驗的十八種要素，包括六根、六境和六識）都寂滅了，現在和未來也是如此。為什麼呢？因為你自己的心有虛妄分別的見解。大慧！沒有那些五陰、十二處、十八界相續的實體。大慧！如果本來沒有起始，依靠三種因緣（三法）產生種種識，那麼龜毛為什麼不產生？沙子為什麼榨不出油？你所建立的決定的意義就是自我破壞，你說有無，說由生所成的因果也破壞了。大慧！如果像這樣依靠三種因緣，應該產生諸法因果的自相，過去、現在、未來有無的各種現象譬喻，以及阿含（Agama，佛教聖典）的自覺觀地，依靠自己的見解熏習內心，才這樣說。大慧！愚癡的凡夫也是這樣，被惡見所害，被邪見迷惑心意，沒有智慧卻妄稱自己擁有一切智慧。 大慧！如果又有沙門（sramana，出家修行者）或婆羅門（brahmana，古印度教的祭司），看見諸法遠離自性，像云、火輪、犍闥婆城（Gandharva-nagar，海市蜃樓），不生不滅；像幻術、陽焰、水中月；像夢，內外心依靠無始世以來虛妄分別的戲論而顯現；遠離自心虛妄分別可見的因緣；遠離滅盡妄想所說的法；遠離身體、資生、持用法；遠離阿梨耶識（Alaya-vijnana，藏識）取境界相應；進入寂靜境界；遠離生住滅法；像這樣思惟觀察自心以為生。大慧！這樣的菩薩不久將得到世間涅槃（Nirvana，解脫）平等之心。大慧！你巧妙方便開發方便，觀察一切諸眾生界，都像幻術、像鏡中像；沒有因緣生起，遠離內在境界；自心看見外在境界；次第隨順進入無相之處；次第隨順進入從地到地的三昧（Samadhi，禪定）境界；相信三界是自心的幻化。大慧！像這樣修行的人將得到如幻三昧，進入自心寂靜境界，到達彼岸境界，遠離作者生法，得到金剛三昧，進入如來身，進入如來化身，進入諸力通自在的大慈大悲。
【English Translation】 English version: It is extinction, the past skandhas (skandha, the five aggregates constituting individual experience: form, feeling, perception, volition, and consciousness), ayatanas (ayatana, the sense fields or gateways, including the six sense organs and their corresponding objects), and dhatus (dhatu, the eighteen elements constituting experience, including the six sense organs, six sense objects, and six consciousnesses) are all extinguished, and so are the present and the future. Why? Because your own mind has false discriminating views. Mahamati! There is no continuous entity of those skandhas, ayatanas, and dhatus. Mahamati! If there were no beginning and various consciousnesses arose relying on the three conditions (three laws), why would tortoise hair not grow? Why would oil not come from sand? The definitive meaning you establish is self-destructive; your talk of existence and non-existence, and your talk of cause and effect arising from production, are also destroyed. Mahamati! If it were like this, relying on the three conditions, the self-nature of the cause and effect of all dharmas should arise, along with the various phenomena and metaphors of existence and non-existence in the past, present, and future, as well as the self-aware observation ground of the Agamas (Agama, Buddhist scriptures), relying on one's own views to influence the mind, and then speaking like this. Mahamati! Foolish ordinary people are also like this, harmed by evil views, deluded in mind by wrong views, lacking wisdom but falsely claiming to possess all wisdom. Mahamati! If there are also sramanas (sramana, wandering ascetics) or brahmanas (brahmana, priests in ancient India), who see that all dharmas are apart from self-nature, like clouds, fire wheels, Gandharva-nagar (Gandharva-nagar, mirage), without arising or ceasing; like illusions, mirages, the moon in water; like dreams, the inner and outer minds appear relying on the false discriminating play of beginningless lifetimes; apart from the visible causes and conditions of false discrimination in one's own mind; apart from the dharma spoken by the extinction of deluded thoughts; apart from the body, sustenance, and the use of dharma; apart from the Alaya-vijnana (Alaya-vijnana, storehouse consciousness) taking corresponding to the realm; entering the realm of stillness; apart from the dharma of arising, abiding, and ceasing; contemplating and observing one's own mind as arising in this way. Mahamati! Such a Bodhisattva will soon attain the mind of equality in worldly Nirvana (Nirvana, liberation). Mahamati! You skillfully and expediently develop expedients, observing that all realms of sentient beings are like illusions, like images in a mirror; without causes and conditions arising, apart from the inner realm; one's own mind sees external realms; gradually entering the place of no-form; gradually entering the Samadhi (Samadhi, meditative absorption) realm from ground to ground; believing that the three realms are the illusion of one's own mind. Mahamati! One who cultivates in this way will attain the illusion-like Samadhi, enter the still realm of one's own mind, reach the shore beyond, be apart from the dharma of the creator and arising, attain the Vajra Samadhi, enter the body of the Tathagata, enter the transformation body of the Tathagata, enter the great compassion and great kindness of all powers and freedoms.
悲莊嚴身故；入一切佛國土故；入一切眾生所樂故；離心、意、意識境界故；轉身得妙身故。大慧！諸菩薩摩訶薩如是修行者，必得如來無上妙身。大慧！菩薩欲證如來身者，當遠離陰、界、入心因緣和合法故；遠離生、住、滅虛妄分別戲論故。諸法唯心，當如是知，見三界因無始世來虛妄分別戲論而有故；觀如來地寂靜不生故；進趣內身聖行故。大慧！汝當不久得心自在無功用行究竟故；如眾色隨摩尼寶化身入諸眾生微細心故；以入隨心地故；令諸眾生次第入地故。是故大慧！諸菩薩摩訶薩應當善知諸菩薩修行自內法故。」
爾時聖者大慧菩薩摩訶薩復白佛言：「惟愿世尊，為諸菩薩摩訶薩，說心、意、意識五法自體相應法門，諸佛菩薩修行之處，遠離自心邪見境界和合故；能破一切言語譬喻體相故；一切諸佛所說法心，為楞伽城摩羅耶山大海中諸菩薩，說觀察阿梨耶識大海波境界，說法身如來所說法故。」
爾時佛告聖者大慧菩薩摩訶薩言：「大慧！有四因緣眼識生。何等為四？一者、不覺自內身取境界故；二者、無始世來虛妄分別色境界薰習執著戲論故；三者、識自性體如是故；四者、樂見種種色相故。大慧！是名四種因緣，于阿梨耶識海起大勇波能生轉識。大慧！如眼識起識，一切諸根毛孔一時
【現代漢語翻譯】 現代漢語譯本： 悲憫莊嚴其身而逝；爲了進入一切佛的國土；爲了進入一切眾生所喜樂之處；遠離心、意、意識的境界；轉身獲得微妙之身。大慧（Mahamati）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva）如此修行，必定能獲得如來無上妙身。大慧！菩薩想要證得如來之身，應當遠離陰、界、入這些由心所生的因緣和合之法；遠離生、住、滅這些虛妄分別的戲論。諸法唯是心識所現，應當這樣了知，見到三界之因是無始以來虛妄分別的戲論所致；觀察如來之地寂靜不生；進而趣向內身聖行的修持。大慧！你將不久獲得心的自在，達到無功用行的究竟境界；如同各種顏色隨著摩尼寶珠而化現，進入眾生微細的心中；因為進入了隨順眾生的心；從而使眾生次第進入各個菩薩地。所以，大慧！諸位菩薩摩訶薩應當善於了知諸菩薩修行自身內在之法。 這時，聖者大慧菩薩摩訶薩又對佛說：『惟愿世尊，爲了諸位菩薩摩訶薩，宣說心、意、意識五法自體相應的法門，這是諸佛菩薩修行之處，遠離自心邪見境界的和合；能夠破除一切言語譬喻的體相；一切諸佛所說的法心，爲了楞伽城（Lanka）摩羅耶山（Malaya）大海中的諸位菩薩，宣說觀察阿梨耶識（Alaya-vijnana）大海波浪的境界，宣說法身如來（Dharmakaya-Tathagata）所說的法。』 這時，佛告訴聖者大慧菩薩摩訶薩說：『大慧！有四種因緣導致眼識產生。是哪四種呢？第一，不能覺察自身內在而執取外在境界；第二，無始以來虛妄分別的色境界熏習，執著於戲論；第三，識的自性本體就是如此；第四，樂於見到種種色相。大慧！這稱為四種因緣，在阿梨耶識海中興起巨大的波浪，能夠產生轉識。大慧！如同眼識生起，一切諸根毛孔同時'
【English Translation】 English version: Having passed away with compassionate adornment; because of entering all Buddha lands; because of entering all beings' delight; because of departing from the realms of mind, thought, and consciousness; because of transforming and obtaining a wondrous body. Mahamati! Those Bodhisattva-Mahasattvas who cultivate in this way will surely attain the unsurpassed wondrous body of the Tathagata. Mahamati! If Bodhisattvas wish to realize the Tathagata's body, they should distance themselves from the aggregates, realms, and entrances, these conditioned dharmas arising from the causes of the mind; they should distance themselves from the illusions of birth, abiding, and cessation, these delusive discriminations and fabrications. All dharmas are only mind; one should know this, seeing that the cause of the three realms arises from beginningless time due to delusive discriminations and fabrications; contemplate the Tathagata's ground as tranquil and unarisen; and advance towards the inner practice of noble conduct. Mahamati! You will soon attain the freedom of mind, the ultimate state of effortless action; like various colors transforming according to the Mani jewel, entering the subtle minds of all beings; because of entering according to the minds of beings; thereby enabling beings to enter the stages gradually. Therefore, Mahamati! All Bodhisattva-Mahasattvas should be skilled in knowing the self-realized dharma practiced by Bodhisattvas. At that time, the Holy Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'May the World Honored One, for the sake of all Bodhisattva-Mahasattvas, expound the Dharma gate of the five dharmas of mind, thought, and consciousness, corresponding to their own nature, the place where all Buddhas and Bodhisattvas practice, distancing themselves from the combination of the realms of self-mind's wrong views; able to break all the forms of words and metaphors; the mind of the Dharma spoken by all Buddhas, for the Bodhisattvas in Lanka (Lanka) city, Mount Malaya (Malaya), and the great ocean, expounding the observation of the realm of the waves of the Alaya-vijnana (Alaya-vijnana) ocean, expounding the Dharma spoken by the Dharmakaya-Tathagata (Dharmakaya-Tathagata).' At that time, the Buddha said to the Holy Mahamati Bodhisattva-Mahasattva: 'Mahamati! There are four causes and conditions for the arising of eye-consciousness. What are the four? First, not being aware of one's own inner body and grasping at external realms; second, the beginningless time of delusive discrimination of the realm of color, clinging to the fabrications; third, the self-nature of consciousness is just like that; fourth, delighting in seeing various forms and appearances. Mahamati! These are called the four causes and conditions, arising great waves in the Alaya-vijnana ocean, able to generate transforming consciousness. Mahamati! Just as eye-consciousness arises, all the roots and pores at the same time'
轉識生，如鏡中像多少一時。復有隨因緣次第生。大慧！猶如猛風吹境心海而識波生，不斷因事相故；迭共不相離故；業體相使縛故；不覺色體故；而五識身轉故。大慧！不離彼五識因了別識相名為意識，共彼因常轉故。大慧！五識及心識不作是念：『我迭共為因。』自心見虛妄分別取諸境界，而彼各各不異相，俱現分別境界。如是彼識微細生滅，以入修行三昧者不覺不知微細熏習，而修行者作是心：『我滅諸識入三昧。』而修行者不滅諸識入三昧。大慧！熏集種子心不滅，取外境界諸識滅。大慧！如是微細阿梨耶識行，除佛如來及入地諸菩薩摩訶薩，諸餘聲聞辟支佛外道修行者不能知故；入三昧智力亦不能覺，以其不知諸地相故；以不知智慧方便差別善決定故；以不能覺諸佛如來集諸善根故；以不能知自現境界分別戲論故；以不能入種種稠林阿梨耶識窟故。大慧！惟下中上如實修行者，乃能分別見自心中虛妄見故；能于無量國土為諸如來授位故；得無量自在力神通三昧故；依善知識佛子眷屬而能得見心、意、意識自心自體境界故；分別生死大海以業愛無智以為因有故。大慧！是故如實修行者，應推覓親近善知識故。」
爾時世尊，而說偈言：
「譬如巨海浪， 斯由猛風起； 洪波鼓冥壑， 無有斷
【現代漢語翻譯】 現代漢語譯本 轉識生起，就像鏡子中的影像，多少同時顯現。也有隨著因緣次第生起的。大慧（Mahamati）！就像猛烈的風吹動境界，心識之海生起波浪，因為不斷的因緣和事物相互關聯；因為彼此共同存在，不可分離；因為業的本體相互束縛；因為不能覺察色法的本體；所以五識身得以運轉。大慧（Mahamati）！不離開那五識的因，了別識的相，就叫做意識，與它們共同作為因，恒常運轉。大慧（Mahamati）！五識和心識不會這樣想：『我們彼此共同作為因。』而是自心見到虛妄分別，執取各種境界，而它們各自沒有不同的相，共同顯現分別的境界。像這樣，那些識微細地生滅，因為進入修行三昧的人不能覺察，不知道微細的熏習，而修行者卻這樣想：『我滅掉諸識，進入三昧。』但修行者並不是滅掉諸識才進入三昧。大慧（Mahamati）！熏習積集的種子心並沒有滅，滅掉的是執取外在境界的諸識。大慧（Mahamati）！像這樣微細的阿梨耶識（Alaya-vijnana）的執行，除了佛如來以及進入地的諸菩薩摩訶薩（Bodhisattva-mahasattva），其餘的聲聞（Sravaka）、辟支佛（Pratyekabuddha）、外道修行者都不能知道；進入三昧的智力也不能覺察，因為他們不知道諸地的相；因為不知道智慧方便的差別和善巧決定；因為不能覺察諸佛如來積聚的各種善根；因為不能知道自己顯現的境界和分別戲論；因為不能進入種種稠密的阿梨耶識窟。大慧（Mahamati）！只有下、中、上如實修行的人，才能分別見到自己心中的虛妄見；才能在無量國土為諸如來授記；才能得到無量自在力、神通和三昧；依靠善知識、佛子眷屬，才能得見心、意、意識的自心自體境界；才能分別生死大海，知道是以業、愛、無智作為原因而存在的。大慧（Mahamati）！所以如實修行的人，應該尋求親近善知識。」 這時，世尊說了偈語： 『譬如巨大的海浪， 都是由猛烈的風引起的； 巨大的波濤衝擊著幽深的海溝， 沒有斷絕的時候。』
【English Translation】 English version The arising of the transforming consciousness is like the images in a mirror, many appearing simultaneously. There is also a sequential arising dependent on conditions. Mahamati! It is like a fierce wind blowing on the realm, the mind-ocean generating waves of consciousness, because of the continuous causes and conditions and the interconnectedness of things; because they exist together and are inseparable; because the nature of karma binds them together; because they are unaware of the nature of form; and thus the five consciousness-bodies operate. Mahamati! Not separate from the cause of those five consciousnesses, the aspect of the discriminating consciousness is called the mind-consciousness, constantly operating with them as its cause. Mahamati! The five consciousnesses and the mind-consciousness do not think, 'We are mutually the cause.' Rather, the self-mind sees false discriminations, grasping at various realms, and each of them does not have a different aspect, jointly manifesting discriminated realms. Thus, those consciousnesses subtly arise and cease, because those who enter meditative absorption (samadhi) cannot perceive or know the subtle habitual tendencies, and practitioners think, 'I will extinguish all consciousnesses and enter samadhi.' But practitioners do not enter samadhi by extinguishing all consciousnesses. Mahamati! The mind of accumulated seeds is not extinguished; what is extinguished are the consciousnesses that grasp external realms. Mahamati! The subtle workings of the Alaya-vijnana (storehouse consciousness) like this, except for the Buddhas, the Tathagatas (Thus Come Ones), and the Bodhisattva-mahasattvas (great beings) who have entered the stages (bhumis), the rest of the Sravakas (hearers), Pratyekabuddhas (solitary realizers), and non-Buddhist practitioners cannot know; even the power of wisdom gained from entering samadhi cannot perceive it, because they do not know the aspects of the stages; because they do not know the differences in skillful means of wisdom and skillful determination; because they cannot perceive the accumulation of various roots of goodness by the Buddhas, the Tathagatas; because they cannot know the self-manifested realms and discriminating conceptual play; because they cannot enter the various dense forests of the Alaya-vijnana cave. Mahamati! Only those who truly practice in the lower, middle, and upper ways can distinguish and see the false views in their own minds; can bestow predictions upon the Tathagatas in immeasurable lands; can obtain immeasurable power of mastery, supernormal powers, and samadhi; relying on good teachers and the Buddha's disciples, they can see the self-mind, self-nature realms of mind, thought, and consciousness; and can distinguish the ocean of birth and death, knowing that it exists because of karma, attachment, and ignorance. Mahamati! Therefore, those who truly practice should seek out and draw near to good teachers.' Then, the World-Honored One spoke in verse: 'Like the great waves of the ocean, Arising from a fierce wind; The vast waves strike the dark depths, Without ceasing.'
絕時。 梨耶識亦爾， 境界風吹動； 種種諸識浪， 騰躍而轉生。 青赤鹽珂乳， 味及於石蜜； 眾華與果實， 如日月光明。 非異非不異， 海水起波浪； 七識亦如是， 心俱和合生。 譬如海水動， 種種波浪轉； 梨耶識亦爾， 種種諸識生。 心意及意識， 為諸相故說； 諸識無別相， 非見所見相。 譬如海水波， 是則無差別； 諸識心如是， 異亦不可得。 心能集諸業， 意能觀集境； 識能了所識， 五識現分別。」
爾時聖者大慧菩薩摩訶薩以偈問佛：
「青赤諸色像， 自識如是見； 水波相對法， 何故如是說？」
爾時世尊以偈答曰：
「青赤諸雜色， 波中悉皆無； 說轉識心中， 為凡夫相說。 彼業悉皆無， 自心離可取； 可取及能取， 與彼波浪同。 身資生住持， 眾生惟識見； 是故現轉識， 水波浪相似。 大海波浪動， 鼓躍可分別； 阿梨耶識轉， 何故不覺知？ 凡夫無智慧， 梨耶識如海； 波浪轉對法， 是故譬喻說。」
爾時聖者大慧菩薩摩訶薩復說偈言：
「日出光等照， 下中上眾生； 如來出世
【現代漢語翻譯】 現代漢語譯本 超越時間。 阿賴耶識（Ālaya-vijñāna，儲存一切種子識）也是如此，被境界之風吹動； 種種的識浪，騰躍翻滾而生。 青色、赤色、鹽、珂（貝，白色寶石）、乳，味道以及石蜜（蜂蜜）； 各種花朵與果實，如同日月的光明。 非完全相同也非完全不同，如同海水生起波浪； 第七識（末那識，執著阿賴耶識為自我的識）也是如此，與心共同和合而生。 譬如海水動盪，產生種種波浪； 阿賴耶識也是如此，產生種種諸識。 心、意、意識，是爲了各種現象而說的； 諸識沒有分別的相狀，沒有能見和所見的相狀。 譬如海水的波浪，實際上沒有差別； 諸識與心也是如此，差別是不可得的。 心能積聚各種業力，意能觀察積聚的境界； 識能了別所認識的對象，五識（眼、耳、鼻、舌、身識）顯現分別。
這時，聖者大慧菩薩摩訶薩用偈頌向佛提問：
『青色、赤色等各種色相，各自的識是這樣見的； 水和波浪是相對的法，為什麼您這樣說呢？』
這時，世尊用偈頌回答說：
『青色、赤色等各種雜色，在波浪中完全沒有； 說在轉識心中，是爲了凡夫的相而說的。 那些業力完全沒有，自心遠離了可取； 可取和能取，與那些波浪相同。 身體、資生之物、住處、維持，眾生只是識所見； 因此顯現轉識，與水和波浪相似。 大海的波浪動盪，鼓動跳躍可以分辨； 阿賴耶識的轉變，為什麼不覺知呢？ 凡夫沒有智慧，阿賴耶識如大海； 波浪的轉變是相對的法，因此用譬喻來說明。』
這時，聖者大慧菩薩摩訶薩又說偈頌：
『太陽出來，光明平等照耀，下、中、上等眾生； 如來出世
【English Translation】 English version Beyond time. The Ālaya-vijñāna (storehouse consciousness) is also like this, stirred by the wind of objective realms; Various waves of consciousness arise, leaping and turning. Blue, red, salt, cowry (white gem), milk, taste, and rock candy (honey); Various flowers and fruits, like the light of the sun and moon. Neither different nor not different, like waves rising from the sea; The seventh consciousness (Manas-vijnana, the mind that clings to the Alaya-vijnana as self) is also like this, arising together in harmony with the mind. For example, when the sea moves, various waves arise; The Ālaya-vijñāna is also like this, giving rise to various consciousnesses. Mind, thought, and consciousness are spoken of for the sake of various phenomena; The consciousnesses have no separate characteristics, no aspect of seer or seen. For example, the waves of the sea are, in reality, without difference; The consciousnesses and mind are like this, difference is unattainable. The mind can accumulate various karmas, thought can observe the accumulated realms; Consciousness can discern what is recognized, the five consciousnesses (eye, ear, nose, tongue, body consciousnesses) manifest distinctions.
At that time, the holy Mahamati (Mahā-mati) Bodhisattva-Mahāsattva asked the Buddha in verse:
'Blue, red, and various forms, each consciousness sees them in this way; Water and waves are relative dharmas, why do you speak like this?'
At that time, the World-Honored One answered in verse:
'Blue, red, and various mixed colors, are completely absent in the waves; Speaking of the turning consciousness in the mind, it is spoken for the sake of the aspects of ordinary beings. Those karmas are completely absent, the self-mind is free from what can be grasped; What can be grasped and what can grasp, are the same as those waves. Body, sustenance, dwelling, maintenance, beings only see through consciousness; Therefore, the turning consciousness appears, similar to water and waves. The waves of the great sea move, leaping and distinguishable; The transformation of the Ālaya-vijñāna, why is it not perceived? Ordinary beings have no wisdom, the Ālaya-vijñāna is like the sea; The transformation of waves is a relative dharma, therefore it is explained through metaphors.'
At that time, the holy Mahamati Bodhisattva-Mahasattva again spoke in verse:
'When the sun rises, its light shines equally on beings of lower, middle, and upper levels; When the Tathagata (Tathāgata) appears in the world
間， 為凡夫說實。 佛得究竟法， 何故不說實？」 「若說真實者， 彼心無真實； 譬如海波浪， 鏡中像及夢。 俱時而得現， 心境界亦然； 境界不具故， 是故次第現。 識者識所識， 意者然不然； 吾則以現見， 定中無如是。 譬如巧畫師， 及畫師弟子， 布彩圖眾像， 我說法亦爾。 彩色本無文， 非筆亦非器， 為眾生說故， 綺錯畫眾像。 言說離真實， 真實離名字； 我得真實處， 如實內身知。 離覺所覺相， 解如實為說， 此為佛子說， 愚者異分別。 種種皆如幻， 唯見非真實， 如是種種說， 隨事實不實。 為此人故說， 于彼為非說； 彼彼諸病人， 良醫隨處藥， 如來為眾生， 唯心應器說。 妄想非境界， 聲聞亦非分； 諸如來世尊， 自覺境界說。
「複次，大慧！若菩薩摩訶薩，欲知自心離虛妄分別能取可取境界相者，當離憒鬧離睡眠蓋，初夜后夜常自覺悟修行方便，離諸外道一切戲論，離聲聞緣覺乘相，當通達自心現見虛妄分別之相。
「複次，大慧！菩薩摩訶薩建立住持智慧心相者，于上聖智三相當勤修學。大慧！何等為上聖智三相
【現代漢語翻譯】 現代漢語譯本： 『世尊啊，既然您爲了凡夫俗子而宣說真實的道理，而佛陀您已經證得了究竟的法，為什麼不直接說出真相呢？』 佛回答說：『如果我說出絕對的真實，他們的心卻無法理解這種真實。這就像海中的波浪、鏡子中的影像和夢境一樣，都是同時顯現的。心的境界也是如此，因為境界不完整，所以只能次第顯現。』 『有識別能力的人識別所能識別的，有分別心的人則認為不然。而我通過現量（直接經驗），知道在禪定中沒有這樣的情況。』 『就像技藝精湛的畫師和他的弟子，用各種色彩描繪出眾多的形象。我說法也是如此，色彩本身並沒有固定的紋路，也不是筆或工具本身所具有的。爲了向眾生說法，才巧妙地描繪出各種形象。』 『言語表達遠離了真實，而真實也超越了名字的束縛。我所證得的真實境界，只能通過內在的體驗才能如實知曉。』 『遠離能覺和所覺的對立，理解如實的真諦，然後為他人宣說。這是為佛的弟子們說的，愚昧的人會有不同的分別。』 『一切種種都如幻象，所見並非真實。因此，種種說法都是爲了適應真實與非真實的情況。』 『爲了這個人而說，對於那個人則不適合說。對於不同的病人，良醫會根據情況給予不同的藥物。如來爲了眾生，也會根據他們的根器和心量來宣說佛法。』 『妄想不是真實的境界，也不是聲聞所能理解的。諸如來世尊所說的，是自己覺悟的境界。』 『再者，大慧！如果菩薩摩訶薩想要了解自心遠離虛妄分別，以及能取和可取（能認知的主體和被認知的客體）的境界相，應當遠離喧鬧，遠離睡眠的昏沉，在初夜和后夜經常保持覺醒，修行方便之法，遠離外道的一切戲論，遠離聲聞和緣覺的乘相，應當通達自心所顯現的虛妄分別之相。 『再者，大慧！菩薩摩訶薩如果想要建立和住持智慧的心相，應當勤奮修學上聖智的三種相。大慧！什麼是上聖智的三種相呢？』
【English Translation】 English version: 『Venerable One, since you speak the truth for ordinary people, and the Buddha has attained the ultimate Dharma (law, principle), why not speak the truth directly?』 The Buddha replied: 『If I were to speak the absolute truth, their minds would not be able to comprehend it. It is like the waves in the ocean, the images in a mirror, and dreams, which all appear simultaneously. The realm of the mind is also like that; because the realm is incomplete, it can only appear sequentially.』 『Those with discernment recognize what can be recognized, while those with discriminating minds think otherwise. But I, through direct experience, know that there is no such thing in meditation.』 『It is like a skilled painter and his disciples, who use various colors to depict numerous images. My teaching is also like that. The colors themselves have no fixed patterns, nor are they inherent in the brush or the tools. It is for the sake of teaching sentient beings that I skillfully depict various images.』 『Verbal expression is far from the truth, and the truth transcends the constraints of names. The realm of truth that I have attained can only be truly known through inner experience.』 『Being apart from the duality of the perceiver and the perceived, understanding the truth as it is, and then speaking it to others. This is spoken for the disciples of the Buddha, while the ignorant will have different discriminations.』 『Everything is like an illusion, and what is seen is not real. Therefore, various teachings are given to accommodate both the real and the unreal situations.』 『Speaking for this person, but not suitable for speaking to that person. For different patients, a good doctor will give different medicines according to the situation. The Tathagata (the thus-gone one, an epithet of the Buddha) speaks the Dharma (teachings) to sentient beings according to their capacity and mind.』 『Delusion is not a real realm, nor is it something that Sravakas (hearers, disciples) can understand. What the Tathagatas, the World Honored Ones, speak is the realm of their own enlightenment.』 『Furthermore, Mahamati (great wisdom)! If a Bodhisattva-Mahasattva (a great being striving for enlightenment) wishes to understand the mind's separation from false discriminations, and the characteristics of the perceiver and the perceived (the subject that can perceive and the object that is perceived), he should stay away from noisy places, stay away from the dullness of sleep, constantly be awake in the early and late parts of the night, practice skillful means, stay away from all the frivolous arguments of non-Buddhists, stay away from the characteristics of the Sravaka (hearer) and Pratyekabuddha (solitary Buddha) vehicles, and should thoroughly understand the characteristics of false discriminations manifested by his own mind.』 『Furthermore, Mahamati! If a Bodhisattva-Mahasattva wishes to establish and maintain the characteristics of a wise mind, he should diligently study the three characteristics of the Supreme Sage Wisdom. Mahamati! What are the three characteristics of the Supreme Sage Wisdom?』
？所謂無所有相；一切諸佛自願住持相；內身聖智自覺知相。修行此已，能捨跛驢智慧之相，得勝子第八地三相修行。大慧！何者無所有相？謂觀聲聞緣覺外道相。大慧！何者一切諸佛自願住持相？謂諸佛本自作愿住持諸法。大慧！何者內身聖智自覺知相？一切法相無所執著，得如幻三昧身，諸佛地處進趣修行。大慧！是名上聖智三相。若成就此三相者，能到自覺聖智境界。是故大慧！諸菩薩摩訶薩求上聖智三相者，當如是學。」
爾時聖者大慧菩薩摩訶薩，知諸大菩薩眾心之所念，承佛如來住持之力，問于如來名聖智行分別法門體：「世尊！愿為我說名聖智行分別法門體，依百八見分別說，如來、應、正遍知依此百八見，為諸菩薩摩訶薩分別說自相同相妄想分別體修行差別法。大慧諸菩薩善得此妄想分別自體法行差別，能清凈人無我法無我，善解諸地，過諸聲聞辟支佛禪定三摩跋提之樂，得諸佛如來不可思議境界修行故；得離五法自體相行，入諸佛法身體真實行故；得如來法身善決定處，如幻境界所成故；一切國土從兜率天阿迦尼吒處得如來法身故。」
佛告聖者大慧菩薩：「有一種外道邪見執著空無所有，妄想分別智因有二，自體無體，分別兔角無，如兔角無諸法亦無。大慧！復有餘外道，見四大功
【現代漢語翻譯】 現代漢語譯本：什麼是所謂的『無所有相』呢？就是一切諸佛的自願住持之相；內身聖智自覺知之相。修行此法，能捨棄如跛驢般不完善的智慧之相，獲得殊勝的第八地菩薩的三相修行。大慧（Mahamati，菩薩名）！什麼是『無所有相』？就是觀察聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、緣覺（Pratyekabuddha，無師自悟者）、外道（Tīrthika，佛教以外的修行者）之相。大慧！什麼是一切諸佛自願住持之相？就是諸佛本來就發願住持一切諸法。大慧！什麼是內身聖智自覺知之相？就是對一切法相無所執著，獲得如幻三昧之身，在諸佛的境界中精進修行。大慧！這叫做上聖智的三相。如果成就這三相，就能到達自覺聖智的境界。所以，大慧！諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）如果想要求得這上聖智的三相，應當這樣學習。
這時，聖者大慧菩薩摩訶薩，知道各位大菩薩心中的想法，憑藉佛陀如來的住持之力，向如來請問名為『聖智行分別法門體』的法門：『世尊！愿您為我解說名為『聖智行分別法門體』的法門，依據一百零八種見解來分別解說。如來（Tathāgata，佛的稱號之一）、應（Arhat，阿羅漢，斷盡煩惱者）、正遍知（Samyak-saṃbuddha，如實、完全知曉一切者）依據這百八種見解，為諸位菩薩摩訶薩分別解說自相、共相、妄想分別的本體，以及修行的差別法。大慧，諸位菩薩如果能善於理解這妄想分別的自體法行差別，就能清凈人無我（Pudgala-nairātmya，人無實在的自我）和法無我（Dharma-nairātmya，諸法無實在的自性），善於理解各個菩薩的階位（Bhumi，地），超越聲聞、辟支佛的禪定三摩跋提（Samāpatti，等至，禪定之樂），獲得諸佛如來不可思議的境界修行；因此能脫離五法（Pañca Dharma，五法）的自體相行，進入諸佛法身的真實行；能得到如來法身的善決定處，如同幻境所成就；一切國土都能從兜率天（Tuṣita，欲界天之一）到阿迦尼吒天（Akaniṣṭha，色界天之頂）得到如來法身。』
佛告訴聖者大慧菩薩：『有一種外道邪見，執著于空無所有，妄想分別智的因有兩個，自體沒有本體，分別兔角不存在，如同兔角不存在一樣，一切諸法也不存在。大慧！還有其他外道，認為四大功能
【English Translation】 English version: What is meant by the 'aspect of non-existence'? It refers to the aspect of the self-willed abiding of all Buddhas; the aspect of the self-knowing of inner body's sacred wisdom. By practicing this, one can abandon the aspect of the wisdom of a lame donkey and attain the three aspects of practice of the eighth Bhumi (stage) of a victorious son (Bodhisattva). Mahamati! What is the 'aspect of non-existence'? It is observing the aspects of Sravakas (Disciples), Pratyekabuddhas (Solitary Buddhas), and Tirthikas (Non-Buddhists). Mahamati! What is the aspect of the self-willed abiding of all Buddhas? It is that all Buddhas originally made vows to abide in all Dharmas (teachings). Mahamati! What is the aspect of the self-knowing of inner body's sacred wisdom? It is being unattached to all Dharma aspects, attaining a body of illusion-like Samadhi (meditative absorption), and diligently practicing in the realm of the Buddhas. Mahamati! This is called the three aspects of supreme sacred wisdom. If one accomplishes these three aspects, one can reach the realm of self-aware sacred wisdom. Therefore, Mahamati! If Bodhisattva-Mahasattvas (Great Bodhisattvas) seek these three aspects of supreme sacred wisdom, they should learn in this way.'
At that time, the Holy Mahamati Bodhisattva-Mahasattva, knowing the thoughts in the minds of all the great Bodhisattvas, relying on the sustaining power of the Buddha Tathagata (Thus Come One), asked the Tathagata about the Dharma gate body named 'Discrimination of the Practice of Sacred Wisdom': 'World Honored One! I wish you would explain to me the Dharma gate body named 'Discrimination of the Practice of Sacred Wisdom', explaining it separately based on the one hundred and eight views. The Tathagata, Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One) relies on these one hundred and eight views to separately explain to the Bodhisattva-Mahasattvas the self-aspect, common aspect, the nature of delusional discrimination, and the differing Dharma of practice. Mahamati, if the Bodhisattvas are skilled in understanding the differing Dharma of practice of this delusional discrimination's self-nature, they can purify the absence of self in persons (Pudgala-nairātmya) and the absence of self in Dharmas (Dharma-nairātmya), skillfully understand the various Bhumis (stages), surpass the joy of the Samadhi (meditative absorption) of Sravakas (Disciples) and Pratyekabuddhas (Solitary Buddhas), and attain the inconceivable realm of practice of the Buddhas Tathagatas; therefore, they can be liberated from the self-aspect practice of the five Dharmas (Pañca Dharma), and enter the true practice of the Dharma body of the Buddhas; they can attain the well-determined place of the Tathagata's Dharma body, as if accomplished by an illusionary realm; all lands can obtain the Tathagata's Dharma body from the Tuṣita Heaven (Heaven of Contentment) to the Akaniṣṭha Heaven (Highest Heaven).'
The Buddha told the Holy Mahamati Bodhisattva: 'There is a kind of heretical view of non-Buddhists that clings to emptiness and non-existence, falsely discriminating that there are two causes for wisdom, the self-nature has no substance, discriminating that rabbit horns do not exist, just as rabbit horns do not exist, all Dharmas also do not exist. Mahamati! There are other non-Buddhists who see the four great elements
德實有物，見各各有差別相實無兔角，虛妄執著妄想分別實有牛角。大慧！彼諸外道墮於二見不知唯心，妄想分別增長自心界。大慧！如身資生器世間等，惟是心分別，不得分別兔角離於有無。大慧！不得分別一切諸法離於有無。大慧！若有人離於有無，作如是言：『無有有兔角分別。』不得分別無有有兔角，彼人見相待因，不得分別無兔角。何以故？大慧！乃至觀察微細微塵不見實事，離聖人智境界，不得分別有牛角。」
爾時聖者大慧菩薩摩訶薩白佛言：「世尊！世尊！愚癡凡夫不見分別相，而比智分別彼人見無。」
佛告聖者大慧菩薩言：「大慧！非觀分別心彼人無相。何以故？因虛妄分別心，依角有分別心。大慧！依止虛妄角有分別心，是故依依止因離相待法，非見法彼無角。大慧！若離分別心更有分別，應離角有，非因角有。大慧！若不離彼分別心，彼法乃至觀察微塵不見有實物。大慧！不離於心彼法應無，以彼二法有無不可得。若爾，見何等法有？何等法無？大慧！若不如是見有無，不得分別有無。此義云何？見有牛角、見無兔角，不得如是分別。大慧！以因不相似故，有無義不成。以諸外道凡夫聲聞說有無義，二俱不成故。
「大慧！復有餘外道，見色有因妄想執著形相長短，見虛
【現代漢語翻譯】 現代漢語譯本：『德』（dharma，法）如果真實存在，就會看到各種各樣的差別相；但實際上並不存在兔角，只是虛妄地執著，妄想分別，才會認為牛角是真實存在的。大慧（Mahamati）！那些外道（tirthika，指佛教以外的修行者）墮入有無二見，不明白萬法唯心所現，只是妄想分別，增長自心的侷限。大慧！像身體、生活所需的物品、器世間等等，都只是心的分別，不能說兔角是離於有和無的。大慧！不能說一切諸法是離於有和無的。大慧！如果有人離開有無二見，說：『沒有有兔角的分別。』也不能說沒有有兔角，因為那個人是根據相待之因來觀察的，所以不能說沒有兔角。為什麼呢？大慧！乃至觀察極其微細的微塵，也看不到真實的事物，這超出了聖人的智慧境界，所以不能說有牛角。」
這時，聖者大慧菩薩摩訶薩（Mahasattva，偉大的菩薩）對佛說：「世尊（Bhagavan，佛的尊稱）！世尊！愚癡的凡夫看不到分別的真相，卻用比量智去分別，認為那個人看到了『無』。」
佛告訴聖者大慧菩薩說：「大慧！不是因為觀察分別心，那個人才看不到『相』。為什麼呢？因為虛妄分別心，才會執著于角的存在。大慧！因為執著于虛妄的角的存在，所以依賴於依賴之因，離開了相待之法，並不是因為看到了法，才說沒有角。大慧！如果離開分別心，還有其他的分別，那就應該離開角的存在，而不是因為角的存在。大慧！如果不離開那個分別心，那麼那個法，乃至觀察到極其微細的微塵，也看不到真實的事物。大慧！如果不離開心，那個法就應該不存在，因為那兩個法（有和無）是不可得的。如果這樣，那麼看到什麼法是『有』？什麼法是『無』呢？大慧！如果不這樣看待有和無，就不能分別有和無。這是什麼意思呢？看到有牛角，看到沒有兔角，不能這樣分別。大慧！因為原因不相似，所以有和無的意義不能成立。因為那些外道、凡夫、聲聞（sravaka，聽聞佛法而修行的弟子）所說的有無之義，都是不能成立的。
「大慧！還有其他外道，看到色（rupa，物質現象）的因，就妄想執著于形相的長短，看到虛空
【English Translation】 English version: If 『dharma』 (德, law/truth) truly existed, we would see various distinct characteristics; but in reality, there are no rabbit horns. It is only through deluded attachment and discriminatory thoughts that one believes cow horns truly exist. Mahamati (大慧)! Those tirthikas (外道, non-Buddhist practitioners) fall into the two extremes of existence and non-existence, not understanding that all phenomena are manifestations of the mind. They merely engage in deluded discrimination, increasing the limitations of their own minds. Mahamati! Things like the body, the necessities of life, and the world of objects are all just discriminations of the mind. One cannot say that rabbit horns are separate from existence and non-existence. Mahamati! One cannot say that all dharmas (諸法, phenomena) are separate from existence and non-existence. Mahamati! If someone departs from the two extremes of existence and non-existence and says, 『There is no discrimination of the existence of rabbit horns,』 one cannot say that there are no rabbit horns, because that person is observing based on dependent causes, and therefore cannot say there are no rabbit horns. Why? Mahamati! Even when observing extremely fine dust particles, one cannot see real things. This is beyond the realm of the wisdom of the sages, so one cannot say that cow horns exist.」
At that time, the Bodhisattva-Mahasattva (菩薩摩訶薩, great being) Mahamati said to the Buddha (佛): 「Bhagavan (世尊, Blessed One)! Bhagavan! Foolish ordinary people do not see the true nature of discrimination, but use comparative knowledge to discriminate, thinking that person sees 『non-existence.』」
The Buddha said to the Bodhisattva Mahamati: 「Mahamati! It is not because of observing the discriminating mind that that person does not see 『characteristics.』 Why? Because of deluded discriminating minds, one clings to the existence of horns. Mahamati! Because of clinging to the deluded existence of horns, one relies on dependent causes, departing from the law of interdependence. It is not because one sees the dharma that one says there are no horns. Mahamati! If there were other discriminations apart from the discriminating mind, then one should depart from the existence of horns, not because of the existence of horns. Mahamati! If one does not depart from that discriminating mind, then that dharma, even when observing extremely fine dust particles, one cannot see real things. Mahamati! If one does not depart from the mind, that dharma should not exist, because those two dharmas (existence and non-existence) are unattainable. If so, then what dharma does one see as 『existing』? What dharma as 『non-existing』? Mahamati! If one does not see existence and non-existence in this way, one cannot discriminate existence and non-existence. What does this mean? Seeing the existence of cow horns, seeing the non-existence of rabbit horns, one cannot discriminate in this way. Mahamati! Because the causes are dissimilar, the meaning of existence and non-existence cannot be established. Because the meaning of existence and non-existence spoken by those tirthikas, ordinary people, and sravakas (聲聞, disciples who hear and practice the teachings) cannot be established.
「Mahamati! There are other tirthikas who, seeing the cause of rupa (色, form/matter), deludedly cling to the length and shortness of shapes, seeing emptiness
空無形相分齊，見諸色相異於虛空有其分齊。大慧！虛空即是色，以色大入虛空故。大慧！色即是虛空，依此法有彼法、依彼法有此法故；以依色分別虛空，依虛空分別色故。大慧！四大種生自相各別不住虛空，而四大中非無虛空。大慧！兔角亦如是，因牛角有言兔角無。大慧！又彼牛角析為微塵，分別微塵相不可得見，彼何等何等法有？何等何等法無？而言有耶無耶？若如是觀余法亦然。」
爾時佛告聖者大慧菩薩言：「大慧！汝當應離兔角牛角、虛空色異妄想見等。大慧！汝亦應為諸菩薩說離兔角等相。大慧！汝應當知自心所見虛妄分別之相。大慧！汝當於諸佛國土中為諸佛子，說汝自心現見一切虛妄境界。」
爾時世尊重說偈言：
「色於心中無， 心依境見有； 內識眾生見， 身資生住處。 心意與意識， 自性及五法； 二種無我凈， 如來如是說。 長短有無等， 展轉互相生； 以無故成有， 以有故成無。 分別微塵體， 不起色妄想； 但心安住處， 惡見不能凈。 非妄智境界， 聲聞亦不知； 如來之所說， 自覺之境界。」
爾時聖者大慧菩薩摩訶薩為凈自心現流，復請如來而作是言：「世尊！云何凈除自心現流？為次第凈
【現代漢語翻譯】 現代漢語譯本 佛說：『空無形相，但人們卻認為各種色相與虛空不同，各有界限。大慧（Mahamati）！其實色即是虛空，因為色之大者便融入虛空之中。大慧！色即是虛空，因為依此法便有彼法，依彼法便有此法；因為依靠色來分別虛空，依靠虛空來分別色。大慧！四大種（地、水、火、風）各自生出不同的自相，並不停留在虛空中，但四大中又並非沒有虛空。大慧！兔角也是如此，因為有牛角，所以才說兔角不存在。大慧！如果將牛角分析成微塵，分別這些微塵的相狀，便不可得見，那麼，什麼法存在？什麼法不存在？又怎麼能說它存在或不存在呢？如果這樣觀察，其他法也是一樣的。』 這時，佛告訴聖者大慧菩薩說：『大慧！你應該遠離對兔角牛角、虛空與色相差異的虛妄分別見等。大慧！你也應該為諸菩薩宣說遠離兔角等相的道理。大慧！你應該瞭解自心所見的虛妄分別之相。大慧！你應該在諸佛國土中為諸佛子，宣說你自心所現見的一切虛妄境界。』 這時，世尊重說偈語： 『色在心中本無，心依外境而見有；內識為眾生所見，身及資生為住處。 心、意與意識，自性及五法；二種無我之清凈，如來如是說。 長短、有無等，輾轉互相生；以無的緣故而成有，以有的緣故而成無。 分別微塵之體性，不起對色的虛妄想；但心若安住于某處，惡見便不能清凈。 非是真實智慧的境界，聲聞乘人也不能知曉；如來所說的，是自覺自證的境界。』 這時，聖者大慧菩薩摩訶薩爲了清凈自心現行的煩惱，再次向如來請教說：『世尊！如何才能清凈去除自心現行的煩惱？是次第清凈嗎？』
【English Translation】 English version The Buddha said: 'Emptiness is without form or appearance, yet people see various forms and appearances as different from emptiness, each with its own boundaries. Mahamati! In reality, form is emptiness, because the greater the form, the more it merges into emptiness. Mahamati! Form is emptiness, because based on this dharma, there is that dharma, and based on that dharma, there is this dharma; because emptiness is distinguished based on form, and form is distinguished based on emptiness. Mahamati! The four great elements (earth, water, fire, and wind) each arise with their own distinct characteristics and do not abide in emptiness, yet within the four great elements, there is no absence of emptiness. Mahamati! The rabbit's horn is also like this; because there is a cow's horn, it is said that a rabbit's horn does not exist. Mahamati! If the cow's horn is analyzed into fine dust, and the characteristics of these dust particles are examined, they cannot be seen. Then, what dharma exists? What dharma does not exist? And how can it be said to exist or not exist? If observed in this way, other dharmas are the same.' Then, the Buddha said to the holy Mahamati Bodhisattva: 'Mahamati! You should abandon the false discriminating views regarding rabbit's horns, cow's horns, and the differences between emptiness and form. Mahamati! You should also explain to the Bodhisattvas the principle of abandoning the characteristics of rabbit's horns and the like. Mahamati! You should understand the false discriminating appearances seen by your own mind. Mahamati! You should, in the Buddha lands, explain to the Buddha's children all the false realms manifested by your own mind.' At that time, the World Honored One spoke again in verse: 'Form is originally non-existent in the mind, the mind sees existence based on external objects; inner consciousness is seen by sentient beings, the body and its resources are dwelling places. Mind, thought, and consciousness, self-nature and the five dharmas; the purity of the two kinds of no-self, thus the Tathagata speaks. Long and short, existence and non-existence, etc., arise mutually in turn; because of non-existence, existence is formed, and because of existence, non-existence is formed. Analyzing the nature of fine dust, not arising false thoughts about form; but if the mind dwells in a certain place, evil views cannot be purified. It is not the realm of true wisdom, nor can the Sravakas know it; what the Tathagata speaks of is the realm of self-awareness and self-realization.' At that time, the holy Mahamati Bodhisattva Mahasattva, in order to purify the afflictions manifested by his own mind, once again asked the Tathagata, saying: 'World Honored One! How can the afflictions manifested by one's own mind be purified? Is it purified gradually?'
？為一時耶？」
佛告聖者大慧菩薩摩訶薩言：「大慧！凈自心現流，次第漸凈非為一時。大慧！譬如庵摩羅果漸次成熟非為一時。大慧！眾生清凈自心現流亦復如是，漸次清凈非為一時；譬如陶師造作諸器，漸次成就非為一時。大慧！諸佛如來凈諸眾生自心現流亦復如是，漸次而凈非一時凈。大慧！譬如大地生諸樹林藥草萬物，漸次增長非一時成。大慧！諸佛如來凈諸眾生自心現流亦復如是，漸次而凈非一時凈。大慧！譬如有人學諸音樂歌舞書畫種種伎術，漸次而解非一時知。大慧！諸佛如來凈諸眾生自心現流，亦復如是，漸次而凈非一時凈。大慧！譬如明鏡無分別心，一時俱現一切色像；如來世尊亦復如是，無有分別凈諸眾生自心現流，一時清凈非漸次凈，令住寂靜無分別處。大慧！譬如日月輪相光明一時遍照一切色像非為前後。大慧！如來世尊亦復如是，為令眾生離自心煩惱見薰習氣過患，一時示現不思議智最勝境界。大慧！譬如阿梨耶識分別現境自身資生器世間等，一時而知非是前後。大慧！報佛如來亦復如是，一時成熟諸眾生界，置究竟天凈妙宮殿修行清凈之處。大慧！譬如法佛報佛放諸光明，有應化佛照諸世間。大慧！內身聖行光明法體，照除世間有無邪見亦復如是。
「複次，大慧！法佛
【現代漢語翻譯】 現代漢語譯本：『是一時的嗎？』
佛告訴聖者大慧菩薩摩訶薩說：『大慧！清凈自心顯現的流轉，是次第漸進清凈的，不是一時的。大慧！譬如庵摩羅果（Emblica fruit）逐漸成熟，不是一時的。大慧！眾生清凈的自心顯現的流轉也是這樣，逐漸清凈，不是一時的；譬如陶師製作各種器物，逐漸成就，不是一時的。大慧！諸佛如來清凈眾生自心顯現的流轉也是這樣，逐漸清凈，不是一時清凈。大慧！譬如大地生長各種樹林藥草萬物，逐漸增長，不是一時成就。大慧！諸佛如來清凈眾生自心顯現的流轉也是這樣，逐漸清凈，不是一時清凈。大慧！譬如有人學習各種音樂歌舞書畫種種技藝，逐漸理解，不是一時知曉。大慧！諸佛如來清凈眾生自心顯現的流轉也是這樣，逐漸清凈，不是一時清凈。大慧！譬如明鏡沒有分別心，一時同時顯現一切色像；如來世尊也是這樣，沒有分別，清凈眾生自心顯現的流轉，一時清凈，不是漸次清凈，令眾生安住于寂靜無分別之處。大慧！譬如日月輪的光明一時遍照一切色像，沒有先後。大慧！如來世尊也是這樣，爲了令眾生遠離自心煩惱和見解熏習的氣息過患，一時示現不可思議智慧的最勝境界。大慧！譬如阿梨耶識（Alaya-vijnana，藏識）分別顯現境界、自身、資生器世間等，一時而知，不是前後次第。大慧！報佛如來也是這樣，一時成熟諸眾生界，安置在究竟天的清凈美妙宮殿中，修行清凈之處。大慧！譬如法佛（Dharma Buddha）報佛（Reward Buddha）放出各種光明，有應化佛（Nirmanakaya Buddha）照耀各個世間。大慧！內在身聖行光明法體，照除世間有無邪見也是這樣。
『再次，大慧！法佛（Dharma Buddha）』
【English Translation】 English version: 'Is it momentary?'
The Buddha said to the holy Mahamati Bodhisattva Mahasattva: 'Mahamati! The flow of the manifestation of the pure self-mind is gradually purified in sequence, not momentarily. Mahamati! For example, the Emblica fruit gradually ripens, not momentarily. Mahamati! The flow of the manifestation of the pure self-mind of sentient beings is also like this, gradually purified, not momentarily; for example, a potter makes various vessels, gradually accomplishing them, not momentarily. Mahamati! The Tathagatas and Arhats purify the flow of the manifestation of the self-mind of all sentient beings in the same way, gradually purifying them, not purifying them momentarily. Mahamati! For example, the earth produces various forests, herbs, and all things, gradually growing, not accomplishing them momentarily. Mahamati! The Tathagatas and Arhats purify the flow of the manifestation of the self-mind of all sentient beings in the same way, gradually purifying them, not purifying them momentarily. Mahamati! For example, someone learns various music, dance, calligraphy, painting, and various skills, gradually understanding them, not knowing them momentarily. Mahamati! The Tathagatas and Arhats purify the flow of the manifestation of the self-mind of all sentient beings in the same way, gradually purifying them, not purifying them momentarily. Mahamati! For example, a bright mirror has no discriminating mind, simultaneously manifesting all forms and images at once; the Tathagata, the World-Honored One, is also like this, without discrimination, purifying the flow of the manifestation of the self-mind of all sentient beings, purifying them at once, not gradually, causing them to abide in a place of stillness and non-discrimination. Mahamati! For example, the light of the sun and moon wheels illuminates all forms and images at once, without before or after. Mahamati! The Tathagata, the World-Honored One, is also like this, in order to cause sentient beings to be free from the afflictions of their own minds and the faults of the habit-energy of views, manifesting the supreme state of inconceivable wisdom at once. Mahamati! For example, the Alaya-vijnana (store consciousness) distinguishes and manifests realms, the self, the means of livelihood, the world of vessels, etc., knowing them at once, not in sequence. Mahamati! The Reward Buddha (Sambhogakaya Buddha) is also like this, maturing all realms of sentient beings at once, placing them in pure and wonderful palaces in the ultimate heavens, places for cultivating purity. Mahamati! For example, the Dharma Buddha (Dharmakaya Buddha) and the Reward Buddha emit various lights, and the Emanation Buddha (Nirmanakaya Buddha) illuminates all worlds. Mahamati! The inner body, the holy conduct, the light of the Dharma body, illuminating and removing the heretical views of existence and non-existence in the world, is also like this.
'Furthermore, Mahamati! The Dharma Buddha.'
報佛說一切法自相同相故；因自心現見薰習相故；因虛妄分別戲論相縛故；如所說法無如是體故。大慧！譬如幻師幻作一切種種形像，諸愚癡人取以為實，而彼諸像實不可得。複次，大慧！虛妄法體依因緣法，執著有實分別而生。大慧！如巧幻師依草木瓦石作種種事，依于咒術人工之力，成就一切眾生形色身份之相名幻人像；眾生見幻種種形色，執著為人而實無人。大慧！眾生雖見以為是人，無實人體。大慧！因緣法體隨心分別亦復如是，以見心相種種幻故。何以故？以執著虛妄相因分別心熏習故。大慧！是名分別虛妄體相。大慧！是名報佛說法之相。大慧！法佛說法者，離心相應體故；內證聖行境界故。大慧！是名法佛說法之相。
「大慧！應化佛所作應佛說施、戒、忍、精進、禪定、智慧故；陰、界、入解脫故；建立識想差別行故；說諸外道無色三摩跋提次第相。大慧！是名應佛所作應佛說法相。複次，大慧！法佛說法者，離攀緣故；離能觀所觀故；離所作相量相故。大慧！非諸凡夫聲聞緣覺外道境界故；以諸外道執著虛妄我相故。是故，大慧！如是內身自覺修行勝相，當如是學。大慧！汝當應離見自心相以為非實。
「複次，大慧！聲聞乘有二種差別相，謂于內身證得聖相故；執著虛妄相分別有物
【現代漢語翻譯】 現代漢語譯本：佛陀宣講的報佛之相，是因為一切法自性相同；因為自心顯現所見，熏習成相；因為虛妄分別的戲論相互束縛；因為所說的法沒有如是的實體。大慧（Mahamati）！譬如幻術師變幻出各種各樣的形象，那些愚癡的人認為這些形象是真實的，而那些形象實際上是不可得的。再者，大慧！虛妄法的本體依賴於因緣法，執著于有實體的分別而產生。大慧！如同巧妙的幻術師依靠草木瓦石製造各種各樣的事物，依靠咒語和人工的力量，成就一切眾生的形色身份之相，名為幻人像；眾生見到幻化的各種形色，執著認為是人，而實際上沒有人。大慧！眾生雖然見到認為是人，卻沒有真實的人體。大慧！因緣法的本體隨著心的分別也是如此，因為見到心相的種種幻化。為什麼呢？因為執著于虛妄的相，因分別心的熏習。大慧！這叫做分別虛妄的體相。大慧！這叫做報佛說法之相。 大慧！法佛說法，是遠離心和相應的本體；是內在證悟聖行的境界。大慧！這叫做法佛說法之相。 『大慧！應化佛所作，應佛說佈施（dana）、持戒（sila）、忍辱（ksanti）、精進（virya）、禪定（dhyana）、智慧（prajna）；陰（skandha）、界（ayatana）、入（dhatu）的解脫；建立識想差別行；宣說諸外道無色三摩跋提（arupa-samapatti）的次第相。大慧！這叫做應佛所作應佛說法之相。再者，大慧！法佛說法，是遠離攀緣；遠離能觀和所觀；遠離所作的相和量相。大慧！這不是凡夫、聲聞（sravaka）、緣覺（pratyekabuddha）、外道的境界；因為諸外道執著于虛妄的我相。因此，大慧！像這樣內在自身自覺修行的殊勝之相，應當這樣學習。大慧！你應當遠離將自心相看作非真實。』 『再者，大慧！聲聞乘有兩種差別相，即于內在自身證得聖相；執著虛妄相，分別有物。
【English Translation】 English version: The Buddha speaks of the Nirmāṇakāya (Transformation Body) Buddha's teaching because all dharmas (phenomena) are identical in their self-nature; because the self-mind appears and is perceived, and is conditioned by these appearances; because of the mutual bondage of illusory discriminations and playful fabrications; because the dharmas spoken of have no such reality. Mahamati! It is like a magician who conjures up all kinds of forms, and foolish people take them to be real, but those forms are actually unobtainable. Furthermore, Mahamati! The substance of illusory dharmas depends on the law of causation (hetu-pratyaya), arising from attachment to the discrimination of reality. Mahamati! Just as a skillful magician makes various things out of grass, wood, tiles, and stones, relying on mantras (incantations) and the power of human effort, accomplishing the appearance of all beings' forms, colors, and bodily parts, called illusory human figures; sentient beings see the various forms and colors of the illusion, clinging to them as people, but in reality, there are no people. Mahamati! Although sentient beings see them as people, there are no real human bodies. Mahamati! The substance of the law of causation is also like this, following the discriminations of the mind, because of seeing the various illusions of the mind's appearance. Why is this? Because of clinging to illusory appearances, conditioned by the discriminating mind. Mahamati! This is called the characteristic of discriminating illusion. Mahamati! This is called the aspect of the Nirmāṇakāya Buddha's teaching. Mahamati! The Dharmakāya (Dharma Body) Buddha's teaching is the state of being apart from the mind and its corresponding substance; it is the realm of inner realization of holy conduct. Mahamati! This is called the aspect of the Dharmakāya Buddha's teaching. 'Mahamati! The activities of the Nirmāṇakāya Buddha are the Buddha's teachings on giving (dana), morality (sila), patience (ksanti), diligence (virya), meditation (dhyana), and wisdom (prajna); the liberation from the aggregates (skandha), sense bases (ayatana), and elements (dhatu); the establishment of the differentiated conduct of consciousness and thought; and the explanation of the sequential aspects of the formless samadhis (arupa-samapatti) of the various non-Buddhist paths. Mahamati! This is called the aspect of the Nirmāṇakāya Buddha's activities and teachings. Furthermore, Mahamati! The Dharmakāya Buddha's teaching is the state of being apart from clinging; apart from the observer and the observed; apart from the characteristics of action and measurement. Mahamati! This is not the realm of ordinary people, Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), or non-Buddhists; because the non-Buddhists cling to the illusory self-image. Therefore, Mahamati! Such a superior aspect of self-awakened practice within oneself should be learned in this way. Mahamati! You should refrain from regarding the appearances of your own mind as unreal.' 'Furthermore, Mahamati! There are two kinds of differences in the Sravaka Vehicle (Hearer Vehicle), namely, the attainment of holy characteristics within oneself; and the clinging to illusory appearances, discriminating that there are things.'
故。大慧！何者聲聞內身證得聖相？謂無常、苦、空、無我境界故；真諦離欲寂滅故；陰、界、入故；自相同相故；內外不滅相故；見如實法故；得心三昧，得心三昧已，得禪定解脫三昧、道果三摩跋提不退解脫故；離不可思議薰習變易死故；內身證得聖樂行法住聲聞地故。大慧！是名聲聞內身證得聖相。大慧菩薩摩訶薩入諸聲聞內證聖行三昧樂法，而不取寂滅空門樂，不取三摩跋提樂，以憐愍眾生故起本願力行，是故雖知不取為究竟。大慧！是名聲聞內身證聖修行樂相。大慧！菩薩摩訶薩應當修行內身證聖修行樂門而不取著。大慧！何者是聲聞分別有物執著虛妄相？謂於四大堅、濕、熱、動相，青黃赤白等相故；無作者而有生故；自相同相故；斟量相應阿含先勝見善說故；依彼法虛妄執著以為實有。大慧！是名聲聞分別有物執著虛妄相。大慧！菩薩摩訶薩于彼聲聞法應知而舍，舍已入法無我相，入法無我相已入人無我，觀察無我相已次第入諸地。大慧！是名聲聞分別有物執著虛妄相。大慧！所言聲聞乘有二種相者我已說竟。」
爾時聖者大慧菩薩摩訶薩復白佛言：「世尊！世尊所說常不可思議法，內身證聖境界法第一義法。世尊！外道亦說常不可思議因果。此義云何？」
佛告聖者大慧菩薩言：「大慧
【現代漢語翻譯】 故，大慧（Mahamati，菩薩名）！什麼是聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）通過自身證得的聖相呢？那就是無常（anitya，一切事物都在變化）、苦（duhkha，痛苦）、空（sunyata，沒有永恒的自我或本質）、無我（anatman，沒有不變的自我）的境界；真諦（satya，真實的道理）是離欲（viraga，擺脫慾望）和寂滅（nirvana，涅槃）的；陰（skandha，構成個體的五種要素）、界（dhatu，構成世界的要素）、入（ayatana，感官與對像之間的聯繫）；自相（svalaksana，事物自身的特性）和共相（samanya-laksana，事物共同的特性）；內外不滅的現象；見到如實的法（dharma，真理或法則）；獲得心三昧（samadhi，精神集中），獲得心三昧后，獲得禪定解脫三昧、道果三摩跋提（samapatti，等至，一種高度的禪定狀態）不退解脫；脫離不可思議的薰習（vasana，習氣）變易死；通過自身證得聖樂行法安住于聲聞地。大慧！這叫做聲聞通過自身證得的聖相。大慧！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）進入各種聲聞的內證聖行三昧樂法，但不取寂滅空門之樂，不取三摩跋提之樂，因為憐憫眾生而發起本願力行，因此即使知道也不取為究竟。大慧！這叫做聲聞通過自身證得聖修行樂相。大慧！菩薩摩訶薩應當修行內身證聖修行樂門而不執著。大慧！什麼是聲聞分別有物執著虛妄相呢？那就是對於四大（四大元素）堅、濕、熱、動的現象，青黃赤白等現象；沒有作者卻有生；自相和共相；斟量相應阿含（Agama，經藏）先勝見善說；依靠這些法虛妄執著以為實有。大慧！這叫做聲聞分別有物執著虛妄相。大慧！菩薩摩訶薩對於那些聲聞法應當知曉而捨棄，捨棄後進入法無我相，進入法無我相後進入人無我，觀察無我相后次第進入各個菩薩地。大慧！這叫做聲聞分別有物執著虛妄相。大慧！所說的聲聞乘有兩種相我已經說完了。
這時，聖者大慧菩薩摩訶薩又對佛說：『世尊！世尊所說的常（nitya，永恒）不可思議法，內身證聖境界法第一義法（paramartha-satya，勝義諦）。世尊！外道（tirthika，非佛教的修行者）也說常不可思議因果。這個道理是什麼呢？』
佛告訴聖者大慧菩薩說：『大慧！』
【English Translation】 Therefore, Mahamati! What are the characteristics of sainthood attained by Sravakas (Śrāvaka, disciples who attain enlightenment by hearing the teachings) through their inner selves? They are the realms of impermanence (anitya, the state of constant change), suffering (duhkha, pain), emptiness (sunyata, the absence of inherent existence or self), and non-self (anatman, the absence of a permanent self); the true reality (satya, truth) is detachment (viraga, freedom from desire) and quiescence (nirvana, liberation); the aggregates (skandha, the five components of a being), realms (dhatu, elements), and entrances (ayatana, sense bases); self-characteristics (svalaksana, unique attributes) and common characteristics (samanya-laksana, shared attributes); the phenomena of non-extinction internally and externally; seeing the Dharma (dharma, the teachings or truth) as it truly is; attaining the Samadhi (samadhi, meditative state) of mind, and having attained the Samadhi of mind, attaining the Samadhi of meditative liberation, the Samapatti (samapatti, a state of profound meditative absorption) of the path's fruit, and irreversible liberation; being free from the inconceivable karmic imprints (vasana, habitual tendencies) that cause change and death; abiding in the Sravaka ground by practicing the Dharma of holy bliss attained through one's inner self. Mahamati! This is called the characteristics of sainthood attained by Sravakas through their inner selves. Mahamati! Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) enter the Dharma of the bliss of Samadhi of the inner realization of holy practice of various Sravakas, but do not take pleasure in the bliss of the gate of quiescence and emptiness, nor do they take pleasure in the bliss of Samapatti, because they generate the power of their original vows out of compassion for sentient beings, therefore, even though they know, they do not take it as ultimate. Mahamati! This is called the characteristics of the bliss of holy practice attained by Sravakas through their inner selves. Mahamati! Bodhisattva-Mahasattvas should cultivate the gate of the bliss of holy practice attained through their inner selves without attachment. Mahamati! What are the characteristics of Sravakas' discriminating attachment to the illusion of things? They are the phenomena of the four great elements (the four great elements) of solidity, fluidity, heat, and motion, and the phenomena of blue, yellow, red, and white, etc.; there is birth without a creator; self-characteristics and common characteristics; measuring and corresponding to the Agamas (Agama, collections of scriptures) and considering their superior views as well-spoken; relying on these Dharmas and falsely clinging to them as real. Mahamati! This is called the characteristics of Sravakas' discriminating attachment to the illusion of things. Mahamati! Bodhisattva-Mahasattvas should know and abandon those Sravaka Dharmas, and having abandoned them, enter the aspect of the non-self of Dharmas, and having entered the aspect of the non-self of Dharmas, enter the non-self of persons, and having observed the aspect of non-self, enter the various Bodhisattva grounds in sequence. Mahamati! This is called the characteristics of Sravakas' discriminating attachment to the illusion of things. Mahamati! I have now finished speaking about the two aspects of what is called the Sravaka Vehicle.
At that time, the holy Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! The eternal (nitya, permanent) and inconceivable Dharma spoken by the World Honored One, the Dharma of the realm of holy realization through one's inner self, is the ultimate truth (paramartha-satya, the highest truth). World Honored One! Non-Buddhist practitioners (tirthika, non-Buddhist ascetics) also speak of eternal and inconceivable cause and effect. What is the meaning of this?'
The Buddha said to the holy Mahamati Bodhisattva: 'Mahamati!'
！諸外道說常不可思議因果不成。何以故？大慧！諸外道說常不可思議，非因自相相應故。大慧！諸外道說常不可思議，若因自相不相應者，此何等法？何等法了出？是故外道不得言常不可思議。複次，大慧！諸外道說常不可思議者，若因自相相應者，應成無常不可思議，以有因相故；是故不成常不可思議。大慧！我說常不可思議，第一義常不可思議，與第一義相因果相應，以離有無故；以內身證相故；以有彼相故；以第一義智因相相應，以離有無故；以非所作故，與虛空涅槃寂滅譬喻相應故；是故常不可思議。是故，大慧！我說常不可思議，不同外道常不可思議論。大慧！此常不可思議，諸佛、如來、應、正遍知實是常法，以諸佛聖智內身證得故；非心、意、意識境界故。大慧！是故菩薩摩訶薩應當修行常不可思議內身所證聖智行法。複次，大慧！諸外道常不可思議，無常法相因相應故，是故無常；非因相而得名故；是故常法不可思議。大慧！若諸外道常不可思議，見有無法而言常，以彼法比智知言有常。大慧！我亦如是，即因此法作有無見，無常應常。何以故？以無因故。複次，大慧！諸外道說若因相相應成常不可思議，以彼外道言因自相有無故者同於兔角。大慧！此常不可思議，諸外道等但虛妄分別。何以故？
【現代漢語翻譯】 現代漢語譯本： 大慧，所有外道聲稱『常』（nitya，永恒）是不可思議的，這導致因果關係無法成立。這是為什麼呢？大慧，因為外道所說的『常』是不可思議的，它與『因』（hetu，原因）的自性並不相應。大慧，如果外道所說的『常』是不可思議的，並且與『因』的自性不相應，那麼這又是什麼樣的法呢？又是什麼樣的法能夠從中產生呢？因此，外道不能說『常』是不可思議的。 再者，大慧，如果外道所說的『常』是不可思議的，並且與『因』的自性相應，那麼它就應該成為『無常』（anitya，無常）的不可思議，因為它具有『因』的相狀。因此，外道所說的『常』是不可思議的，是不能成立的。大慧，我所說的『常』是不可思議的，是第一義諦（paramārtha，勝義諦）的『常』，是不可思議的，它與第一義諦的『因』和『果』（phala，結果）相互相應，因為它遠離了『有』（bhava，存在）和『無』（abhava，不存在）。這是因為可以通過內身證得其相狀，因為它具有那樣的相狀，因為它與第一義智的『因』相互相應，因為它遠離了『有』和『無』，因為它不是人為造作的，並且與虛空、涅槃（nirvāṇa，寂滅）、寂滅的譬喻相應。因此，我說『常』是不可思議的。 所以，大慧，我說『常』是不可思議的，不同於外道所說的『常』是不可思議的論調。大慧，這種『常』是不可思議的，是諸佛、如來（tathāgata，如來）、應供（arhat，阿羅漢）、正遍知（samyak-saṃbuddha，正等覺者）所證實的『常』法，因為諸佛以聖智在內身中證得了它，而不是心、意、意識（manas, citta, vijñāna，末那識，心，阿賴耶識）所能達到的境界。大慧，因此，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）應當修行這種『常』是不可思議的，並且通過內身所證得的聖智來行法。 再者，大慧，外道所說的『常』是不可思議的，因為它與『無常』法的相狀和『因』相應，所以它是『無常』的。它不是因為沒有『因』的相狀而得名的，所以『常』法是不可思議的。大慧，如果外道所說的『常』是不可思議的，並且他們看到『有』和『無』的法而聲稱是『常』，那麼他們就是通過比較和推理來認知並聲稱『有常』。大慧，我也是這樣，即因此法而產生『有』和『無』的見解，那麼『無常』就應該變成『常』了。這是為什麼呢？因為沒有『因』的緣故。 再者，大慧，如果外道說『因』的相狀相應就能成就『常』的不可思議，那麼外道所說的『因』的自性存在『有』和『無』，就如同兔子的角一樣（不存在）。大慧，這種『常』是不可思議的，是外道等虛妄分別出來的。為什麼呢？
【English Translation】 English version: Mahamati, all non-Buddhist schools (tirthikas) claim that 'permanence' (nitya) is inconceivable, which leads to the impossibility of causality. Why is that? Mahamati, because the 'permanence' spoken of by non-Buddhists is inconceivable, it does not correspond to the self-nature of 'cause' (hetu). Mahamati, if the 'permanence' spoken of by non-Buddhists is inconceivable and does not correspond to the self-nature of 'cause', then what kind of dharma is this? And what kind of dharma can arise from it? Therefore, non-Buddhists cannot say that 'permanence' is inconceivable. Furthermore, Mahamati, if the 'permanence' spoken of by non-Buddhists is inconceivable and corresponds to the self-nature of 'cause', then it should become the inconceivable 'impermanence' (anitya), because it possesses the characteristics of 'cause'. Therefore, the 'permanence' spoken of by non-Buddhists as inconceivable cannot be established. Mahamati, the 'permanence' that I speak of as inconceivable is the 'permanence' of the ultimate truth (paramārtha), which is inconceivable. It corresponds to the 'cause' and 'effect' (phala) of the ultimate truth, because it is free from 'existence' (bhava) and 'non-existence' (abhava). This is because its characteristics can be realized through inner self-realization, because it possesses such characteristics, because it corresponds to the 'cause' of the wisdom of the ultimate truth, because it is free from 'existence' and 'non-existence', because it is not artificially created, and because it corresponds to the metaphors of space, nirvana (nirvāṇa), and cessation. Therefore, I say that 'permanence' is inconceivable. Therefore, Mahamati, the 'permanence' that I speak of as inconceivable is different from the non-Buddhist argument that 'permanence' is inconceivable. Mahamati, this 'permanence' is inconceivable, and it is the 'permanent' dharma verified by all Buddhas, Tathagatas (tathāgata), Arhats (arhat), and Perfectly Enlightened Ones (samyak-saṃbuddha), because the Buddhas have realized it in their inner selves through holy wisdom, and it is not a realm that can be reached by mind, thought, or consciousness (manas, citta, vijñāna). Mahamati, therefore, Bodhisattva-Mahasattvas (bodhisattva-mahāsattva) should cultivate this 'permanence' as inconceivable and practice the Dharma through the holy wisdom realized in their inner selves. Furthermore, Mahamati, the 'permanence' spoken of by non-Buddhists as inconceivable is 'impermanent' because it corresponds to the characteristics and 'cause' of 'impermanent' dharmas. It is not named because it lacks the characteristics of 'cause', so 'permanent' dharma is inconceivable. Mahamati, if the 'permanence' spoken of by non-Buddhists is inconceivable, and they see the dharmas of 'existence' and 'non-existence' and claim it to be 'permanent', then they recognize and claim 'permanence' through comparison and reasoning. Mahamati, I am also like this, that is, because of this dharma, the views of 'existence' and 'non-existence' arise, then 'impermanence' should become 'permanence'. Why is that? Because there is no 'cause'. Furthermore, Mahamati, if non-Buddhists say that the correspondence of the characteristics of 'cause' can achieve the inconceivability of 'permanence', then the self-nature of the 'cause' spoken of by non-Buddhists has 'existence' and 'non-existence', just like the horn of a rabbit (non-existent). Mahamati, this 'permanence' is inconceivable, and it is falsely discriminated by non-Buddhists and others. Why is that?
以無兔角但虛妄分別故；自因相無故。大慧！我常不可思議，惟內身證相因故；離作有無法故；是故常不可思議，以無外相故；常法相應故。大慧！諸外道等見無外相，比智知常不可思議以為常，彼外道等不知常不可思議，自因相彼因相故；以內身聖智證境界相故。大慧！彼外道於我法不應為說。
「複次，大慧！諸聲聞辟支佛，畏生死妄想苦而求涅槃，不知世間涅槃無差別故；分別一切法與非法而滅諸根不取未來，境界妄取以為涅槃，不知內身證修行法故；不知阿梨耶識轉故。大慧！是故彼愚癡人，說有三乘法，而不能知唯心想寂滅得寂滅法，是故彼無智愚人，不知過去未來現在諸佛、如來、應、正遍知自心見境界故；執著外心境界故。是故，大慧！彼愚癡人，於世間生死輪中常轉不住。
「複次，大慧！過去未來現在一切諸佛，皆說諸法不生。何以故？謂自心見有無法故；若離有無諸法不生故。是故，大慧！一切法不生。大慧！一切法如兔角驢駝等角。大慧！愚癡凡夫妄想分別分別諸法，是故一切諸法不生。大慧！一切諸法自體相不生，是內身證聖智境界故；非諸凡夫自體分別二境界故。大慧！是阿梨耶識身資生器世間去來自體相故；見能取可取轉故；諸凡夫墮于生住滅二相心故；分別諸法生有無故
【現代漢語翻譯】 現代漢語譯本：因為沒有兔角，只是虛妄分別的緣故；因為沒有自因的緣故。大慧（Mahamati）！我常常是不可思議的，只是因為內在自身證悟的境界的緣故；因為遠離了造作的有和無法的緣故；所以常常是不可思議的，因為沒有外在現象的緣故；因為與常法相應的緣故。大慧（Mahamati）！那些外道等看到沒有外在現象，用比量智認為常是不可思議的，就認為是常，那些外道等不知道常是不可思議的，因為他們有自己的原因和對方的原因的緣故；因為沒有內在自身聖智證悟的境界的緣故。大慧（Mahamati）！對於我的法，不應該對外道說。
『再次，大慧（Mahamati）！那些聲聞（Sravaka）、辟支佛（Pratyekabuddha），因為畏懼生死妄想的痛苦而尋求涅槃（Nirvana），不知道世間和涅槃（Nirvana）沒有差別的緣故；分別一切法和非法，然後滅除諸根，不接受未來，把境界的妄取當作涅槃（Nirvana），不知道內在自身證悟修行的法的緣故；不知道阿梨耶識（Alaya-vijnana）轉變的緣故。大慧（Mahamati）！因此，那些愚癡的人，說有三乘法，而不能知道唯有心想寂滅才能得到寂滅法，因此那些沒有智慧的愚人，不知道過去、未來、現在諸佛、如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）自己內心所見的境界的緣故；執著于外在的心境的緣故。因此，大慧（Mahamati）！那些愚癡的人，在世間的生死輪迴中常常流轉，不能停止。
『再次，大慧（Mahamati）！過去、未來、現在一切諸佛，都說諸法不生。為什麼呢？因為自己內心所見有和無法的緣故；如果離開有和無，諸法就不生的緣故。因此，大慧（Mahamati）！一切法不生。大慧（Mahamati）！一切法就像兔角、驢駝等角一樣。大慧（Mahamati）！愚癡的凡夫妄想分別，分別諸法，因此一切諸法不生。大慧（Mahamati）！一切諸法的自體相不生，這是內在自身證悟聖智的境界的緣故；不是那些凡夫自體分別二種境界的緣故。大慧（Mahamati）！這是阿梨耶識（Alaya-vijnana）身資生器世間去來自體相的緣故；見到能取和可取轉變的緣故；諸凡夫墮落在生住滅二相心的緣故；分別諸法生有無的緣故。
【English Translation】 English version: Because there are no rabbit horns, it is only due to false discriminations; because there is no self-cause. Mahamati! I am always inconceivable, only because of the state of inner self-realization; because of being apart from the created existence and non-existence; therefore, I am always inconceivable, because there is no external appearance; because of being in accordance with the eternal Dharma. Mahamati! Those non-Buddhists, seeing that there is no external appearance, use comparative wisdom to know that the eternal is inconceivable and regard it as eternal. Those non-Buddhists do not know that the eternal is inconceivable, because they have their own causes and the causes of others; because they do not have the state of inner self-realization of sacred wisdom. Mahamati! My Dharma should not be spoken to non-Buddhists.
'Furthermore, Mahamati! Those Sravakas (hearers) and Pratyekabuddhas (solitary realizers), fearing the suffering of birth and death and false thoughts, seek Nirvana (liberation), not knowing that there is no difference between the world and Nirvana; discriminating all Dharmas (phenomena) and non-Dharmas, then extinguishing the senses, not accepting the future, taking the false grasp of the realm as Nirvana, not knowing the Dharma of inner self-realization of practice; not knowing the transformation of Alaya-vijnana (store consciousness). Mahamati! Therefore, those foolish people say that there are three vehicles, but they cannot know that only the extinction of the mind can attain the Dharma of extinction. Therefore, those ignorant fools do not know the realm seen by the minds of all Buddhas, Tathagatas (Thus Come Ones), Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones) in the past, future, and present; because they are attached to external mental realms. Therefore, Mahamati! Those foolish people are constantly revolving in the cycle of birth and death in the world and cannot stop.
'Furthermore, Mahamati! All Buddhas in the past, future, and present have said that all Dharmas (phenomena) are not born. Why? Because of the existence and non-existence seen by one's own mind; if one is apart from existence and non-existence, all Dharmas are not born. Therefore, Mahamati! All Dharmas are not born. Mahamati! All Dharmas are like rabbit horns, donkey horns, and camel horns. Mahamati! Foolish ordinary people falsely discriminate and distinguish all Dharmas, therefore all Dharmas are not born. Mahamati! The self-nature of all Dharmas is not born, because this is the state of inner self-realization of sacred wisdom; it is not because ordinary people self-discriminate between two realms. Mahamati! This is because the Alaya-vijnana (store consciousness) is the self-nature of the body, sustenance, and world of coming and going; seeing the transformation of the grasper and the grasped; ordinary people fall into the mind of the two aspects of birth, abiding, and extinction; discriminating the existence and non-existence of all Dharmas.'
。大慧！汝應知如是法故。
「複次，大慧！我說五種乘性證法。何等為五？一者、聲聞乘性證法；二者、辟支佛乘性證法；三者、如來乘性證法；四者、不定乘性證法；五者、無性證法。大慧！何者聲聞乘性證法？謂說陰、界、入法故；說自相同相證智法故；彼身毛孔熙怡欣悅，樂修相智不修因緣，不相離相故。大慧！是名聲聞乘性證法故。彼聲聞人邪見證智，離起粗煩惱，不離無明熏習煩惱，見己身證相，謂初地中乃至五地六地離諸煩惱，同己所離故；熏習無明煩惱故；墮不可思議變易死故；而作是言：『我生已盡，梵行已立，所作已辦，不受後有。』如是等得入人無我，乃至生心以為得涅槃故。大慧！復有餘外道求證涅槃，而作是言：『覺知我人眾生壽命、作者受者丈夫。』以為涅槃。大慧！復有餘外道，見一切諸法依因而有，生涅槃心故。大慧！彼諸外道無涅槃解脫，以不見法無我故。大慧！是名聲聞乘外道性，于非離處而生離想。大慧！汝應轉此邪見修行，如實行故。
「大慧！何者辟支佛乘性證法？謂聞說緣覺證法，舉身毛豎悲泣流淚，不樂憒鬧故；觀察諸因緣法故；不著諸因緣法故；聞說自身種種神通，若離若合種種變化，其心隨入故。大慧！是名緣覺乘性證法，汝當應知隨順緣覺說。
【現代漢語翻譯】 現代漢語譯本：大慧（Mahamati）！你應該知道這些法。
『再者，大慧！我說五種乘性證法。哪五種呢？第一種是聲聞乘性證法；第二種是辟支佛乘性證法；第三種是如來乘性證法；第四種是不定乘性證法；第五種是無性證法。大慧！什麼是聲聞乘性證法呢？就是宣說陰、界、入法；宣說自相、共相的證智法；他們身體的毛孔感到喜悅，喜歡修習相智而不修習因緣，不捨離相。大慧！這叫做聲聞乘性證法。那些聲聞人以邪見為證智，脫離粗重的煩惱，卻不能脫離無明熏習的煩惱，見到自己身證的相，就認為在初地乃至五地、六地已經脫離了各種煩惱，和自己所脫離的相同；因為無明煩惱的熏習；墮入不可思議的變易死；就說：『我生已經窮盡，梵行已經建立，該做的已經做完，不再受後有。』像這樣的人證入人無我，甚至生起這樣的心念，以為自己得到了涅槃。大慧！還有其他外道尋求證得涅槃，就說：『覺知我、人、眾生、壽命、作者、受者、丈夫』，就是涅槃。大慧！還有其他外道，見到一切諸法依因而有，就生起涅槃的心念。大慧！那些外道沒有涅槃解脫，因為他們沒有見到法無我。大慧！這叫做聲聞乘外道的性質，在沒有脫離的地方生起脫離的想法。大慧！你應該轉變這種邪見修行，如實修行。
『大慧！什麼是辟支佛乘性證法呢？就是聽到宣說緣覺證法，全身毛髮豎立，悲傷哭泣流淚，不喜歡喧鬧；觀察各種因緣法；不執著各種因緣法；聽到宣說自身種種神通，或離或合的種種變化，內心隨之進入。大慧！這叫做緣覺乘性證法，你應該知道並隨順緣覺的說法。
【English Translation】 English version: Mahamati! You should know these Dharmas.
『Furthermore, Mahamati! I speak of the five kinds of vehicle-nature attainments. What are the five? The first is the Sravaka-vehicle-nature attainment; the second is the Pratyekabuddha-vehicle-nature attainment; the third is the Tathagata-vehicle-nature attainment; the fourth is the indeterminate-vehicle-nature attainment; and the fifth is the natureless attainment. Mahamati! What is the Sravaka-vehicle-nature attainment? It is the explanation of the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases); the explanation of the self-characteristic and common-characteristic attainment of wisdom; their body's pores feel joyful, they delight in cultivating the characteristic-wisdom but do not cultivate the causes and conditions, and do not abandon the characteristics. Mahamati! This is called the Sravaka-vehicle-nature attainment. Those Sravakas take wrong views as attainment of wisdom, they escape from coarse afflictions, but cannot escape from the afflictions of ignorance-habituation, seeing the characteristics of their own body's attainment, they think that in the first bhumi (stage) up to the fifth and sixth bhumis they have escaped from all afflictions, the same as what they have escaped from; because of the habituation of ignorance-afflictions; they fall into inconceivable change-death; and say: 『My birth is exhausted, the pure conduct is established, what needs to be done is done, I will not receive future existence.』 Such people attain the non-self of persons, and even give rise to the thought that they have attained Nirvana. Mahamati! There are other non-Buddhists who seek to attain Nirvana, and say: 『Knowing the self, person, sentient beings, life, creator, receiver, and man』 is Nirvana. Mahamati! There are other non-Buddhists who see that all dharmas arise from causes and conditions, and give rise to the thought of Nirvana. Mahamati! Those non-Buddhists do not have Nirvana-liberation, because they do not see the non-self of dharmas. Mahamati! This is called the nature of the Sravaka-vehicle non-Buddhists, giving rise to the thought of liberation in a place where there is no liberation. Mahamati! You should transform this wrong view and practice, practice as it is in reality.
『Mahamati! What is the Pratyekabuddha-vehicle-nature attainment? It is hearing the explanation of the Pratyekabuddha attainment, the whole body's hair stands on end, weeping with sorrow and shedding tears, not delighting in noise; observing all the causes and conditions; not being attached to all the causes and conditions; hearing the explanation of their own various supernormal powers, various transformations of separation and combination, their mind enters into it. Mahamati! This is called the Pratyekabuddha-vehicle-nature attainment, you should know and follow the Pratyekabuddha's teachings.
「大慧！何者如來乘性證法？大慧！如來乘性證法有四種。何等為四？一者、證實法性；二者、離實法證性；三者、自身內證聖智性；四者、外諸國土勝妙莊嚴證法性。大慧！若聞說此一一法時，但阿梨耶心見外身所依資生器世間不可思議境界，不驚不怖不畏者，大慧！當知！是證如來乘性人。大慧！是名如來乘性證法人相。
「大慧！何者不定乘性證法？大慧！若人聞說此三種法，於一一中有所樂者隨順為說。大慧！說三乘者為發起修行地故，說諸性差別非究竟地，為欲建立畢竟能取寂靜之地故。大慧！彼三種人離煩惱障熏習得清凈故；見法無我得三昧樂行故；聲聞緣覺畢竟證得如來法身故。」
爾時世尊重說偈言：
「逆流修無漏， 往來及不還； 應供阿羅漢， 是等心亂惑。 我說於三乘， 一乘及非乘； 諸聖如實解， 凡夫不能知。 第一義法門， 遠離於二教； 建立於三乘， 為住寂靜處。 諸禪及無量， 無色三摩提； 無想定滅盡， 亦皆心中無。
「大慧！何者無性乘？謂一闡提。大慧！一闡提者無涅槃性。何以故？于解脫中不生信心不入涅槃。大慧！一闡提者有二種。何等為二？一者、焚燒一切善根；二者、憐愍一切眾生，作盡
【現代漢語翻譯】 現代漢語譯本 『大慧（Mahamati，菩薩名）！什麼是如來乘的自性證法？大慧！如來乘的自性證法有四種。哪四種呢？一是證實法性；二是離實法證性；三是自身內證聖智性；四是外在諸國土勝妙莊嚴證法性。大慧！如果聽聞解說這每一種法時，只是阿梨耶識（Alaya-vijnana，第八識，又稱藏識）見到外在身所依的資生器世間不可思議的境界，不驚慌、不害怕、不畏懼，大慧！應當知道，這是證得如來乘自性的人。大慧！這叫做如來乘自性證法的相貌。 『大慧！什麼是不定乘的自性證法？大慧！如果有人聽聞解說這三種法，對於每一種法有所喜好，就隨順他的喜好為他說法。大慧！宣說三乘是爲了發起修行的地步，宣說各種自性的差別不是究竟的地步，是爲了建立畢竟能夠取得寂靜的地步。大慧！這三種人遠離煩惱障的熏習而得到清凈的緣故；見到法無我而得到三昧（Samadhi，禪定）的快樂而修行的緣故；聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，又稱獨覺，不依師教自己覺悟的人）畢竟證得如來法身的緣故。』 這時，世尊又說了偈語： 『逆流修習無漏法，往來和不還果位的聖者； 應供的阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），這些人心中還有迷惑。 我說有三乘，一乘和非乘； 諸聖者如實地理解，凡夫不能知道。 第一義的法門，遠離二種教法； 建立三乘，爲了安住在寂靜之處。 各種禪定和無量定，無色界的禪定； 無想定和滅盡定，也都是心中沒有。』 『大慧！什麼是無性乘？就是一闡提（Icchantika，斷滅一切善根的人）。大慧！一闡提沒有涅槃（Nirvana，寂滅）的自性。為什麼呢？因為對於解脫不生信心，不進入涅槃。大慧！一闡提有兩種。哪兩種呢？一是焚燒一切善根；二是憐憫一切眾生，發願永無止盡。』
【English Translation】 English version 『Mahamati (name of a Bodhisattva), what is the self-nature realization of the Tathagata-yana (Tathagata Vehicle)? Mahamati, the self-nature realization of the Tathagata-yana has four aspects. What are the four? First, the realization of the Dharma-nature (nature of reality); second, the realization of self-nature apart from real Dharma; third, the self-realization of inner sacred wisdom; fourth, the realization of the Dharma-nature of the wondrous and sublime adornments of outer lands. Mahamati, if upon hearing the exposition of each of these Dharmas, the Alaya-vijnana (store consciousness) merely perceives the inconceivable realm of the external body-supported, life-sustaining world, without being startled, frightened, or afraid, Mahamati, know that this person has realized the self-nature of the Tathagata-yana. Mahamati, this is called the characteristic of the self-nature realization of the Tathagata-yana.』 『Mahamati, what is the self-nature realization of the indeterminate vehicle? Mahamati, if a person, upon hearing the exposition of these three Dharmas, finds delight in any one of them, expound the Dharma to them in accordance with their delight. Mahamati, the exposition of the Three Vehicles is for the purpose of initiating the stages of practice; the exposition of the differences in self-natures is not the ultimate stage, but is for the purpose of establishing the stage of ultimately attaining tranquility. Mahamati, these three types of people attain purity by being free from the habit-energy of the afflictive obstructions; they attain the joy of Samadhi (meditative absorption) by seeing the non-self of Dharma and practicing accordingly; Sravakas (hearers) and Pratyekabuddhas (solitary realizers) ultimately attain the Dharmakaya (Dharma body) of the Tathagata.』 At that time, the World-Honored One spoke again in verse: 『Reversing the stream, cultivating the unconditioned, those who come and go, and those who do not return; Arhats (worthy ones) who are worthy of offerings, these beings are still confused in their minds. I speak of the Three Vehicles, the One Vehicle, and the Non-Vehicle; The sages understand it as it is, but ordinary people cannot know. The Dharma-gate of the highest meaning is far from the two teachings; Establishing the Three Vehicles is for dwelling in a place of tranquility. All the Dhyanas (meditations) and immeasurables, the formless Samadhis; The non-thinking Samadhi and the cessation Samadhi, are also without mind.』 『Mahamati, what is the vehicle of no-nature? It is the Icchantika (one who has cut off all roots of goodness). Mahamati, the Icchantika has no Nirvana-nature. Why? Because they do not generate faith in liberation and do not enter Nirvana. Mahamati, there are two types of Icchantikas. What are the two? First, those who burn all roots of goodness; second, those who have compassion for all beings, making vows without end.』
一切眾生界愿。大慧！云何焚燒一切善根？謂謗菩薩藏作如是言：『彼非隨順修多羅、毗尼解脫說。』舍諸善根，是故不得涅槃。大慧！憐愍眾生作盡眾生界愿者，是為菩薩。大慧！菩薩方便作愿，若諸眾生不入涅槃者，我亦不入涅槃，是故菩薩摩訶薩不入涅槃。大慧！是名二種一闡提無涅槃性，以是義故，決定取一闡提行。」
大慧菩薩白佛言：「世尊！此二種一闡提，何等一闡提常不入涅槃？」
佛告大慧菩薩摩訶薩：「一闡提常不入涅槃。何以故？以能善知一切諸法本來涅槃，是故不入涅槃，非舍一切善根闡提。何以故？大慧！彼舍一切善根闡提，若值諸佛善知識等，發菩提心生諸善根，便證涅槃。何以故？大慧！諸佛如來不捨一切諸眾生故。是故，大慧！菩薩一闡提常不入涅槃。
入楞伽經卷第二 大正藏第 16 冊 No. 0671 入楞伽經
入楞伽經卷第三
元魏天竺三藏菩提留支譯集一切佛法品第三之二
「複次，大慧！菩薩摩訶薩當善知三法自體相。大慧！何等三法自體相？一者、虛妄分別名字相；二者、因緣法體自相相；三者、第一義諦法體相。大慧！何者虛妄分別名字相？謂從名字虛妄分別一切法相，是名虛妄分別名字之相。大慧！何者因緣法體
【現代漢語翻譯】 現代漢語譯本： 一切眾生界的誓願。大慧（Mahamati，菩薩名）！如何焚燒一切善根？就是誹謗菩薩藏，說這樣的話：『那些不順應修多羅（Sutra，經）、毗尼（Vinaya，戒律）和解脫之說的。』捨棄所有善根，因此不能證得涅槃（Nirvana，寂滅）。大慧！憐憫眾生，發願要度盡一切眾生界的人，才是菩薩。大慧！菩薩爲了方便，發願說，如果還有眾生沒有進入涅槃，我也不進入涅槃，所以菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）不進入涅槃。大慧！這被稱為兩種一闡提（Icchantika，斷善根者），沒有涅槃的自性，因此，決定要採取一闡提的行為。
大慧菩薩問佛說：『世尊！這兩種一闡提，哪一種一闡提是永遠不入涅槃的？』
佛告訴大慧菩薩摩訶薩：『有一種一闡提是永遠不入涅槃的。為什麼呢？因為他能夠清楚地知道一切諸法本來就是涅槃，所以不入涅槃，而不是捨棄一切善根的一闡提。為什麼呢？大慧！那些捨棄一切善根的一闡提，如果遇到諸佛或善知識等，發起菩提心（Bodhi-citta，覺悟之心），生出各種善根，就能證得涅槃。為什麼呢？大慧！諸佛如來不捨棄一切眾生。所以，大慧！菩薩一闡提是永遠不入涅槃的。
《入楞伽經》卷第二 大正藏第 16 冊 No. 0671 《入楞伽經》
《入楞伽經》卷第三
元魏天竺三藏菩提留支譯集一切佛法品第三之二
『再者，大慧！菩薩摩訶薩應當善於瞭解三法自體之相。大慧！什麼是三法自體之相？一是虛妄分別名字相；二是因緣法體自相相；三是第一義諦法體相。大慧！什麼是虛妄分別名字相？就是從名字虛妄分別一切法相，這叫做虛妄分別名字之相。大慧！什麼是因緣法體
【English Translation】 English version: The vow of all sentient beings' realms. Mahamati! How does one burn all good roots? It is by slandering the Bodhisattva-pitaka (Bodhisattva-pitaka, the collection of teachings for Bodhisattvas), saying such things as: 'Those are not in accordance with the Sutras (Sutra, discourses of the Buddha), the Vinaya (Vinaya, monastic rules), and the teachings of liberation.' Abandoning all good roots, therefore, one cannot attain Nirvana (Nirvana, liberation from suffering). Mahamati! One who pities sentient beings and makes the vow to exhaust the realm of sentient beings is a Bodhisattva. Mahamati! Bodhisattvas, for the sake of skillful means, make the vow that if there are sentient beings who have not entered Nirvana, they will not enter Nirvana either. Therefore, Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) do not enter Nirvana. Mahamati! These are called the two kinds of Icchantikas (Icchantika, those who have severed their roots of goodness) who have no Nirvana-nature. For this reason, they are determined to take on the conduct of an Icchantika.'
Mahamati Bodhisattva said to the Buddha: 'World Honored One! Which of these two kinds of Icchantikas is it that never enters Nirvana?'
The Buddha told Mahamati Bodhisattva-Mahasattva: 'There is one kind of Icchantika who never enters Nirvana. Why? Because they are able to clearly know that all dharmas are originally Nirvana. Therefore, they do not enter Nirvana, and they are not the Icchantika who abandons all good roots. Why? Mahamati! Those Icchantikas who abandon all good roots, if they encounter Buddhas or good spiritual friends, generate the Bodhi-citta (Bodhi-citta, the mind of enlightenment) and produce various good roots, then they can attain Nirvana. Why? Mahamati! The Tathagatas (Tathagatas, Buddhas) do not abandon all sentient beings. Therefore, Mahamati! The Bodhisattva-Icchantika never enters Nirvana.'
《Laṅkāvatāra Sūtra》 Volume 2 Taisho Tripitaka Volume 16 No. 0671 《Laṅkāvatāra Sūtra》
《Laṅkāvatāra Sūtra》 Volume 3
Translated by Bodhiruci, the Tripiṭaka Master from India of the Yuan Wei Dynasty, Collected Chapter 3.2 on All Buddha-Dharmas
'Furthermore, Mahamati! Bodhisattva-Mahasattvas should be skilled in understanding the three aspects of the self-nature of dharmas. Mahamati! What are the three aspects of the self-nature of dharmas? First, the aspect of name based on false discrimination; second, the aspect of the self-nature of the entity of conditioned dharmas; third, the aspect of the entity of the ultimate truth dharma. Mahamati! What is the aspect of name based on false discrimination? It is falsely discriminating all aspects of dharmas based on names. This is called the aspect of name based on false discrimination. Mahamati! What is the entity of conditioned dharmas
自相相？大慧！因緣法體自相相者，從境界事生故。大慧！因緣法體境界事相，諸佛、如來、應、正遍知，說虛妄分別差別有二種。何等二種？一者、妄執名字戲論分別；二者、妄執名字相、分別境界相、事相。大慧！何者妄執名字相、境界相、事相？謂即彼內外法自相同相。大慧！是名因緣法體二種自相相，以依彼法觀彼法生故，大慧！是名因緣法體自相相。大慧！何者第一義諦法體相？謂諸佛如來，離名字相、境界相、事相相，聖智修行境界行處。大慧！是名第一義諦相諸佛如來藏心。」
爾時世尊重說偈言：
「名相分別事， 及法有二相； 真如正妙智， 是第一義相。
「大慧！是名觀察五法自相法門，諸佛菩薩修行內證境界之相，汝及諸菩薩應如是學。
「複次，大慧！菩薩摩訶薩應當善觀二無我相。大慧！何等二種？一者、人無我智；二者、法無我智。云何人無我智？謂離我我所，陰、界、入聚故；無智業愛生故；依眼色等虛妄執著故；自心現見一切諸根器身屋宅故；自心分別分別故；分別分別識故；如河流種子、燈焰風雲，唸唸展轉前後差別輕躁動轉，如猿猴蠅等愛樂不凈境界處故；無厭足如火故；因無始來戲論境界熏習故；猶如轆轤車輪機關，於三界中生種種色種種身
【現代漢語翻譯】 現代漢語譯本：自相相是什麼？大慧（Mahamati，菩薩名）！因緣法體自相相，是從境界事產生的。大慧！因緣法體境界事相，諸佛、如來（Tathagata，佛的稱號）、應（Arhat，阿羅漢的簡稱）、正遍知（Samyaksambuddha，佛的稱號），說虛妄分別差別有兩種。哪兩種？一是妄執名字戲論分別；二是妄執名字相、分別境界相、事相。大慧！什麼是妄執名字相、境界相、事相？就是內外諸法的自相同相。大慧！這叫做因緣法體的兩種自相相，因為依靠那些法來觀察那些法的生起。大慧！這叫做因緣法體的自相相。大慧！什麼是第一義諦法體相？就是諸佛如來，遠離名字相、境界相、事相，是聖智修行境界的行處。大慧！這叫做第一義諦相，是諸佛如來藏心。
這時，世尊（Bhagavan，佛的稱號）重說偈頌：
『名字相、分別事，以及法有二相；真如（Tathata，事物的真實如是之性）正妙智，是第一義相。』
大慧！這叫做觀察五法自相的法門，是諸佛菩薩修行內證境界之相，你和諸菩薩應當這樣學習。
再次，大慧！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應當善於觀察二無我相。大慧！哪兩種？一是人無我智；二是法無我智。什麼是人無我智？就是遠離我及我所，因為是陰（Skandha，五蘊）、界（Dhatu，十八界）、入（Ayatana，十二入）的聚合；因為沒有智、業、愛而生；因為依靠眼、色等虛妄執著；因為自心顯現見到一切諸根、器身、屋宅；因為自心分別分別；因為分別分別識；就像河流、種子、燈焰、風雲，唸唸展轉前後差別，輕躁動轉，像猿猴、蒼蠅等喜愛不凈境界處；沒有厭足像火一樣；因為無始以來戲論境界的熏習；猶如轆轤車輪機關，在三界（Trailokya，欲界、色界、無色界）中生種種色種種身。
【English Translation】 English version: What is self-characteristic appearance? Mahamati (a Bodhisattva's name)! The self-characteristic appearance of the causal dharma-body arises from the realm of objects. Mahamati! Regarding the characteristics of the realm of objects of the causal dharma-body, the Buddhas, the Tathagatas (title of a Buddha), the Arhats (short for Arhat), the Samyaksambuddhas (title of a Buddha), speak of two kinds of false discrimination differences. What are the two kinds? One is the false attachment to names and the discrimination of playful theories; the other is the false attachment to name-appearances, the discrimination of realm-appearances, and event-appearances. Mahamati! What are the false attachment to name-appearances, realm-appearances, and event-appearances? They are the self-same appearances of internal and external dharmas. Mahamati! This is called the two kinds of self-characteristic appearances of the causal dharma-body, because one relies on those dharmas to observe the arising of those dharmas. Mahamati! This is called the self-characteristic appearance of the causal dharma-body. Mahamati! What is the characteristic of the dharma-body of the supreme meaning? It is that the Buddhas and Tathagatas are far from name-appearances, realm-appearances, and event-appearances, and it is the place of practice in the realm of holy wisdom. Mahamati! This is called the characteristic of the supreme meaning, which is the Tathagatagarbha-mind of all Buddhas.
At that time, the Bhagavan (title of a Buddha) spoke again in verse:
'Name-appearances, discriminating events, and dharmas have two aspects; Suchness (Tathata, the true nature of things as they are), correct and wonderful wisdom, is the aspect of the supreme meaning.'
Mahamati! This is called the Dharma-gate of observing the self-characteristics of the five dharmas, which is the aspect of the realm of inner realization practiced by all Buddhas and Bodhisattvas. You and all Bodhisattvas should learn in this way.
Furthermore, Mahamati! Bodhisattva-Mahasattvas (Great Bodhisattvas) should be skilled in observing the two aspects of no-self. Mahamati! What are the two kinds? One is the wisdom of no-self of persons; the other is the wisdom of no-self of dharmas. What is the wisdom of no-self of persons? It is being apart from 'I' and 'mine', because it is an aggregation of skandhas (five aggregates), dhatus (eighteen realms), and ayatanas (twelve entrances); because it arises without wisdom, karma, and love; because it relies on false attachments to eye, form, etc.; because one's own mind manifests and sees all roots, vessel-bodies, and houses; because one's own mind discriminates and distinguishes; because it discriminates and distinguishes consciousness; like rivers, seeds, lamp flames, winds, and clouds, thoughts transform and differentiate before and after, lightly and agitatedly moving, like monkeys and flies loving impure realm-places; never satisfied like fire; because of the influence of playful theory realms from beginningless time; like a well-wheel and a machine, producing various colors and various bodies in the three realms (Trailokya, desire realm, form realm, formless realm).
，如幻起尸。大慧！如是觀諸法相巧方便智，是名善知人無我智境界之相。大慧！何者法無我智？謂如實分別陰、界、入相。大慧！菩薩觀察陰、界、入等無我我所，陰、界、入聚因業愛繩迭共相縛，因緣生故無我無作者。大慧！陰、界、入等離同相異相故，依不實相分別得名，愚癡凡夫妄相分別以為有故，非證實者見以為有。大慧！菩薩如是觀察心、意、意識，五法體相一切離故諸因緣無，是名善知諸法無我智境界相。大慧！菩薩善知諸法無我已，觀察真如修寂靜行，不久當得初歡喜地。善能觀察歡喜地已，如是諸地次第轉明，乃至得證法雲之地。菩薩住彼法雲地已，無量諸寶間錯莊嚴大蓮華王座，大寶宮殿如實業幻境界所生，而坐其上，一切同行諸佛子等恭敬圍繞，十方諸佛申手灌頂授于佛位，如轉輪王灌太子頂，過佛子地。過佛子地已，觀諸佛法如實修行，于諸法中而得自在。得自在已，名得如來無上法身，以見法無我故。大慧！是名如實法無我相。大慧！汝及諸菩薩應如是學。」
爾時聖者大慧菩薩復白佛言：「世尊！世尊有無謗相，愿為我說。世尊！我及諸菩薩摩訶薩若聞，得離有無邪見，速得阿耨多羅三藐三菩提。得阿耨多羅三藐三菩提已，遠離斷常邪見建立，便能建立諸佛正法。」
爾時
【現代漢語翻譯】 現代漢語譯本：如同幻術變出的屍體一般。大慧（Mahamati）！像這樣觀察諸法之相，運用巧妙方便的智慧，這被稱為善於瞭解人無我智的境界之相。大慧（Mahamati）！什麼是法無我智呢？就是如實地分別陰（skandha）、界（dhatu）、入（ayatana）之相。大慧（Mahamati）！菩薩觀察陰（skandha）、界（dhatu）、入（ayatana）等，了知其中沒有我，也沒有我所擁有的東西。陰（skandha）、界（dhatu）、入（ayatana）的聚合，是由於因、業、愛如同繩索般相互纏縛，因緣和合而生，所以沒有我，也沒有造作者。大慧（Mahamati）！陰（skandha）、界（dhatu）、入（ayatana）等，既不相同也不相異，只是依據不真實的表相分別而得名，愚癡的凡夫妄加分別，以為它們真實存在，但沒有證悟的人卻不這樣認為。大慧（Mahamati）！菩薩這樣觀察心、意、意識，五法（五蘊）的體相完全分離，沒有任何因緣，這被稱為善於瞭解諸法無我智的境界之相。大慧（Mahamati）！菩薩善於瞭解諸法無我之後，觀察真如，修習寂靜之行，不久就能證得初歡喜地（pramudita-bhumi）。善於觀察歡喜地（pramudita-bhumi）之後，像這樣各個階位次第轉為明晰，乃至證得法雲地（dharmamegha-bhumi）。菩薩安住於法云地（dharmamegha-bhumi）之後，坐在由無量珍寶交錯莊嚴的大蓮花王座上，那大寶宮殿如同由真實的業力幻化所生的境界，一切同行的佛子們恭敬圍繞，十方諸佛伸出手來為他灌頂，授予佛位，如同轉輪王為太子灌頂一般，超越了佛子地。超越佛子地之後，觀察諸佛之法，如實修行，在諸法中獲得自在。獲得自在之後，被稱為證得如來無上法身，因為見到了法無我。大慧（Mahamati）！這被稱為如實的法無我相。大慧（Mahamati）！你和諸位菩薩應當這樣學習。』 這時，聖者大慧（Mahamati）菩薩又對佛說：『世尊！世尊有沒有關於有和無的誹謗之相？希望您能為我解說。世尊！我和諸位菩薩摩訶薩如果聽聞了，就能遠離有和無的邪見，迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）之後，就能遠離斷見和常見等邪見，從而建立諸佛的正法。』 這時
【English Translation】 English version: Like a phantom corpse conjured by illusion. Mahamati! Observing the characteristics of all dharmas in this way, with skillful and expedient wisdom, is called the aspect of the realm of the wisdom of well understanding the absence of self in persons. Mahamati! What is the wisdom of the absence of self in dharmas? It is to truly and accurately distinguish the characteristics of the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases). Mahamati! Bodhisattvas observe the skandhas, dhatus, ayatanas, etc., realizing that there is no self or anything belonging to self within them. The aggregation of skandhas, dhatus, and ayatanas is due to the mutual binding of causes, karma, and love, like intertwined ropes. They arise from conditioned causes, therefore there is no self and no creator. Mahamati! The skandhas, dhatus, ayatanas, etc., are neither the same nor different; they are named based on distinctions of unreal appearances. Foolish ordinary people falsely discriminate and believe they truly exist, but those who have not attained realization do not see them as existing. Mahamati! Bodhisattvas observe the mind, thought, and consciousness in this way. The substance and characteristics of the five dharmas (five aggregates) are completely separate, without any causes or conditions. This is called the aspect of the realm of the wisdom of well understanding the absence of self in all dharmas. Mahamati! After Bodhisattvas have well understood the absence of self in all dharmas, they observe Suchness and cultivate the practice of tranquility. Before long, they will attain the first Joyful Ground (pramudita-bhumi). After skillfully observing the Joyful Ground (pramudita-bhumi), the various grounds will gradually become clearer in sequence, until they attain the Dharma Cloud Ground (dharmamegha-bhumi). After Bodhisattvas abide on the Dharma Cloud Ground (dharmamegha-bhumi), they sit upon a great lotus king throne adorned with countless interwoven jewels. That great jeweled palace is like a realm born from the true illusion of karma. All fellow practitioners, the Buddha-sons, respectfully surround them. Buddhas from the ten directions extend their hands to anoint their heads, bestowing the Buddha position, like a Chakravartin king anointing the crown prince, surpassing the Buddha-son ground. After surpassing the Buddha-son ground, they observe the Buddhadharmas and cultivate them truly, attaining freedom within all dharmas. After attaining freedom, they are said to have attained the unsurpassed Dharmakaya of the Tathagata, because they have seen the absence of self in dharmas. Mahamati! This is called the true aspect of the absence of self in dharmas. Mahamati! You and all Bodhisattvas should learn in this way.' At that time, the holy Mahamati Bodhisattva again said to the Buddha: 'World Honored One! Does the World Honored One have aspects of slander concerning existence and non-existence? I hope you will explain them to me. World Honored One! If I and the Bodhisattva-Mahasattvas hear this, we will be able to stay away from the wrong views of existence and non-existence, and quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). After attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment), we will be able to stay away from the wrong views of annihilation and permanence, and then establish the Buddhas' true Dharma.' At that time
世尊復受聖者大慧菩薩摩訶薩請已，而說偈言：
「心中無斷常， 身資生住處； 惟心愚無智， 無物而見有。」
爾時世尊於此偈義復重宣說，告聖者大慧菩薩言：「大慧！有四種建立謗相。何等為四？一者、建立非有相；二者、建立非正見相；三者、建立非有因相；四者、建立非有體相。大慧！是名四種建立。
「大慧！何者是謗相？大慧！觀察邪見所建立法不見實相，即謗諸法言一切無。大慧！是名建立謗相。
「複次，大慧！何者建立非有相？謂分別陰、界、入非有法，無始來戲論非有實故；而執著同相異相，此法如是如是畢竟不異。大慧！依此無量世來煩惱薰習執著而起。大慧！是名建立非有相。大慧！何者建立非正見相！大慧！彼陰界入中，無我人眾生壽者作者受者，而建立邪見，謂有我等故。大慧！是名建立非正見相。大慧！何者建立非有因相？謂初識不從因生，本不生后時生如幻，本無因物而有，因眼色明念故識生，生已還滅。大慧！是名建立非有因相。大慧！何者建立非有體謗法相？謂虛空滅涅槃無作無物建立執著。大慧！彼三法離有無故。大慧！一切諸法如兔馬驢駝角毛輪等故，離有無建立相故。大慧！建立謗相者諸凡夫虛妄分別故；不知但是心見，諸法是有非聖
【現代漢語翻譯】 現代漢語譯本： 世尊再次接受聖者大慧菩薩摩訶薩的請求后，說了以下偈語： 『心中沒有斷滅和常恒，身體、資財、生存的處所也是如此； 只有內心愚昧沒有智慧的人，才會將不存在的事物看作存在。』 當時，世尊對此偈語的含義再次宣說，告訴聖者大慧菩薩說：『大慧！有四種建立誹謗之相。哪四種呢？一是、建立非有之相；二是、建立非正見之相；三是、建立非有因之相；四是、建立非有體之相。大慧！這叫做四種建立。 『大慧！什麼是誹謗之相呢？大慧！觀察邪見所建立的法，卻不能見到真實之相，就誹謗諸法說一切都是空無。大慧！這叫做建立誹謗之相。 『再者，大慧！什麼是建立非有之相呢？就是分別陰(skandha，蘊)、界(dhatu，界)、入(ayatana，處)這些非有的法，因為從無始以來都是虛妄戲論，沒有真實存在；卻執著于相同之相和不同之相，認為此法就是這樣這樣，畢竟沒有差異。大慧！這是依于無量世以來的煩惱熏習和執著而生起的。大慧！這叫做建立非有之相。大慧！什麼是建立非正見之相呢？大慧！在那陰、界、入之中，本來沒有我(atman，神我)、人(manusya，人)、眾生(sattva，有情)、壽者(jiva，命)、作者(karaka，作者)、受者(bhoktr，受者)，卻建立邪見，認為有我等等。大慧！這叫做建立非正見之相。大慧！什麼是建立非有因之相呢？就是認為最初的識(vijnana，了別)不是從因緣而生，本來不生，後來才像幻象一樣生起，本來沒有原因的事物卻有了，因為眼(caksu，眼)、色(rupa，色)、明(aloka，光明)、念(smrti，憶念)的緣故，識才生起，生起后又會消滅。大慧！這叫做建立非有因之相。大慧！什麼是建立非有體誹謗法之相呢？就是對於虛空(akasa，空間)、滅(nirodha，寂滅)、涅槃(nirvana，寂滅)、無作(akriya，無為)、無物(avastu，非實在)這些概念建立執著。大慧！這三種法遠離了有和無的對立。大慧！一切諸法都像兔子、馬、驢、駱駝的角，以及毛輪等等一樣，遠離了有和無的建立之相。大慧！建立誹謗之相，是由於凡夫虛妄分別的緣故；他們不知道這僅僅是心的顯現，諸法是有，而不是聖者的境界。』
【English Translation】 English version: Then, the World Honored One, having again received the request from the great Bodhisattva Mahasattva Mahamati, spoke the following verses: 『In the mind, there is neither annihilation nor permanence; so are the body, resources, dwelling place; Only the foolish and unwise mind, sees existence in what is non-existent.』 At that time, the World Honored One further explained the meaning of these verses, and said to the Bodhisattva Mahamati: 『Mahamati! There are four kinds of established slandering aspects. What are the four? First, establishing the aspect of non-existence; second, establishing the aspect of non-right view; third, establishing the aspect of non-cause; fourth, establishing the aspect of non-essence. Mahamati! These are called the four establishments. 『Mahamati! What is the aspect of slandering? Mahamati! Observing the dharma established by wrong views, without seeing the true aspect, one slanders all dharmas, saying that everything is non-existent. Mahamati! This is called establishing the aspect of slandering. 『Furthermore, Mahamati! What is establishing the aspect of non-existence? It is discriminating the skandhas (skandha, aggregates), dhatus (dhatu, elements), and ayatanas (ayatana, sense bases) as non-existent dharmas, because from beginningless time they have been false fabrications, without real existence; yet one clings to the same aspect and different aspects, thinking that this dharma is thus and thus, ultimately without difference. Mahamati! This arises from the afflictions and clinging accumulated over countless lifetimes. Mahamati! This is called establishing the aspect of non-existence. Mahamati! What is establishing the aspect of non-right view? Mahamati! Within those skandhas, dhatus, and ayatanas, there is no atman (atman, self), manusya (manusya, human), sattva (sattva, sentient being), jiva (jiva, life), karaka (karaka, agent), or bhoktr (bhoktr, experiencer), yet one establishes wrong views, thinking that there is a self, etc. Mahamati! This is called establishing the aspect of non-right view. Mahamati! What is establishing the aspect of non-cause? It is thinking that the initial vijnana (vijnana, consciousness) does not arise from causes, originally not arising, but later arising like an illusion, things that originally had no cause now exist, because of the eye (caksu, eye), color (rupa, form), light (aloka, light), and memory (smrti, memory), consciousness arises, and after arising, it ceases. Mahamati! This is called establishing the aspect of non-cause. Mahamati! What is establishing the aspect of non-essence, slandering the Dharma? It is establishing clinging to concepts like akasa (akasa, space), nirodha (nirodha, cessation), nirvana (nirvana, nirvana), akriya (akriya, non-action), and avastu (avastu, non-thing). Mahamati! These three dharmas are apart from the duality of existence and non-existence. Mahamati! All dharmas are like the horns of rabbits, horses, donkeys, and camels, and hair-wheels, etc., apart from the established aspects of existence and non-existence. Mahamati! Establishing the aspect of slandering is due to the false discriminations of ordinary people; they do not know that it is merely a manifestation of the mind, that dharmas exist, but not in the way perceived by the sages.』
人所見故。大慧！是名建立非有體謗法相。大慧！汝當遠離不正見建立謗法相故。
「複次，大慧！諸菩薩摩訶薩如實知心、意、意識、五法體相、二種無我，為安隱眾生現種種類像，如彼虛妄無所分別，依因緣法而有種種。大慧！菩薩摩訶薩亦復如是，依眾生現種種色如如意寶，隨諸一切眾生心念，于諸佛土大眾中現，如幻如夢如響、如水中月鏡中像故；遠離諸法，不生不滅非常非斷故；現佛如來，離諸聲聞緣覺乘故；聞諸佛法，即得無量百千萬億諸深三昧。得三昧已依三昧力，從一佛土至一佛土供養諸佛，示現生於諸宮殿中讚歎三寶，現作佛身菩薩聲聞大眾圍繞，令諸一切眾生得入自心見境，為說外境無物有物，令得遠離建立有無法故。」
爾時世尊重說偈言：
「佛子見世間， 惟心無諸法； 種類非身作， 得力自在成。」
爾時聖者大慧菩薩復請佛言：「惟愿世尊為我等說一切法空無生無二離自體相，我及一切諸菩薩眾，知諸法空無生無二離自體相已，離有無妄想，速得阿耨多羅三藐三菩提。」
爾時佛告聖者大慧菩薩摩訶薩言：「善哉！善哉！善哉大慧！諦聽！諦聽！我當爲汝廣分別說。」
大慧白佛言：「善哉世尊！唯然受教。」
佛告大慧言：「大慧
【現代漢語翻譯】 現代漢語譯本： 人們所見到的緣故。大慧！這叫做建立非有實體而誹謗佛法的表相。大慧！你應當遠離不正見，因為建立誹謗佛法的表相的緣故。 『再者，大慧！諸位菩薩摩訶薩如實地了知心、意、意識、五法（色、受、想、行、識）的體相、兩種無我（人無我和法無我），爲了安穩眾生，示現種種不同的形象，就像那些虛妄的事物沒有分別，依靠因緣法而有種種變化。大慧！菩薩摩訶薩也是這樣，依靠眾生示現種種色相，如同如意寶（Cintamani，能滿足一切願望的寶珠），隨著一切眾生的心念，在各個佛土的大眾中顯現，如同幻象、夢境、迴響、水中的月亮、鏡中的影像一樣；遠離諸法，不生不滅，既不是常也不是斷；示現佛如來，遠離諸聲聞緣覺乘；聽聞諸佛的佛法，立即獲得無量百千萬億種甚深的三昧（Samadhi，禪定）。獲得三昧之後，依靠三昧的力量，從一個佛土到另一個佛土供養諸佛，示現在各個宮殿中誕生，讚歎三寶（佛、法、僧），示現作佛身、菩薩、聲聞大眾圍繞，令一切眾生得以進入自心所見的境界，為他們說外境沒有實物，令他們得以遠離建立有和無的妄想。』 這時，世尊再次說了偈語： 『佛子見到世間，唯有心而沒有諸法；種類不是身體所作，而是得到力量后自然成就。』 這時，聖者大慧菩薩再次向佛請教：『惟愿世尊為我們說一切法空、無生、無二、遠離自體相的道理，我和一切諸菩薩眾，知道諸法空、無生、無二、遠離自體相之後，就能遠離有和無的妄想，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 這時，佛告訴聖者大慧菩薩摩訶薩說：『好啊！好啊！好啊，大慧！仔細聽！仔細聽！我將為你詳細分別解說。』 大慧對佛說：『好啊，世尊！我願意接受教誨。』 佛告訴大慧說：『大慧！』
【English Translation】 English version: Because of what people see. Mahamati! This is called establishing the appearance of slandering the Dharma by asserting non-existence. Mahamati! You should stay away from wrong views, because of establishing the appearance of slandering the Dharma. 『Furthermore, Mahamati! The Bodhisattva-Mahasattvas, truly knowing the mind, intellect, consciousness, the characteristics of the five skandhas (form, feeling, perception, mental formations, and consciousness), the two kinds of selflessness (selflessness of persons and selflessness of phenomena), manifest various kinds of appearances for the peace and well-being of sentient beings, like those illusory things without distinction, arising in various ways depending on the law of conditions. Mahamati! Bodhisattva-Mahasattvas are also like this, relying on sentient beings to manifest various forms, like a Cintamani (wish-fulfilling jewel), according to the thoughts of all sentient beings, appearing in the assemblies of various Buddha lands, like illusions, dreams, echoes, the moon in water, and images in a mirror; being apart from all dharmas, neither arising nor ceasing, neither permanent nor impermanent; manifesting the Buddha-Tathagata, being apart from the Sravaka and Pratyekabuddha vehicles; hearing the Buddhadharma, immediately attaining immeasurable hundreds of thousands of millions of profound Samadhis. Having attained Samadhi, relying on the power of Samadhi, from one Buddha land to another, making offerings to the Buddhas, showing birth in various palaces, praising the Three Jewels (Buddha, Dharma, Sangha), manifesting as the body of the Buddha, surrounded by Bodhisattvas and Sravakas, enabling all sentient beings to enter the realm seen by their own minds, telling them that there are no real objects in the external world, enabling them to stay away from establishing the delusion of existence and non-existence.』 At that time, the World Honored One spoke again in verse: 『Buddha's children see the world, only mind, without phenomena; kinds are not made by the body, but are accomplished freely by obtaining power.』 At that time, the Holy Mahamati Bodhisattva again asked the Buddha: 『May the World Honored One explain to us the meaning of all dharmas being empty, unarisen, non-dual, and apart from self-nature, so that I and all the Bodhisattvas, knowing that all dharmas are empty, unarisen, non-dual, and apart from self-nature, can stay away from the delusions of existence and non-existence, and quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).』 At that time, the Buddha said to the Holy Mahamati Bodhisattva-Mahasattva: 『Good! Good! Good, Mahamati! Listen carefully! Listen carefully! I will explain it to you in detail.』 Mahamati said to the Buddha: 『Good, World Honored One! I am willing to receive your teachings.』 The Buddha said to Mahamati: 『Mahamati!』
！空者即是妄想法體句。大慧！依執著妄想法體，說空無生無體相不二。大慧！空有七種。何等為七？一者、相空；二者、一切法有物無物空；三者、行空；四者、不行空；五者、一切法無言空；六者、第一義聖智大空；七者、彼彼空。大慧！何者是相空？謂一切法自相同相空，見迭共積聚。大慧！觀察一一法自相同相，無一法可得，離自相他相二相，無相可住可見，是故名為自相空。大慧！何者一切法有物無物空？謂自體相實有法生。大慧！諸法自體相有無俱空，是故名為自體相有物無物空。大慧！何者是行空？謂諸陰等離我我所，依因作業而得有生。大慧！是故名為行空。大慧！何者不行空？謂陰法中涅槃未曾行。大慧！是名不行空。大慧！何者一切法無言空？謂妄想分別一切諸法無言可說。大慧！是名一切法無言空。大慧！何者第一義聖智大空？謂自身內證聖智法空，離諸邪見熏習之過。大慧！是名第一義聖智大空。大慧！何者彼彼空？謂何等何等法處，彼法無此法有、彼法有此法無，是故言空。大慧！我昔曾為鹿母說殿堂空者，無象馬牛羊等名為空，有諸比丘等名為不空，而殿堂殿堂體無，比丘比丘體亦不可得，而彼象馬牛羊等非余處無。大慧！如是諸法自相同相，亦不可得離此彼處，是故我言彼彼空。大慧
【現代漢語翻譯】 現代漢語譯本 『空』指的是虛妄分別的本體。大慧（Mahamati）！依賴於執著虛妄分別的本體，宣說空、無生、無自體相、非二元性。大慧！空有七種。是哪七種呢？第一種是相空；第二種是一切法有物無物空；第三種是行空；第四種是不行空；第五種是一切法無言空；第六種是第一義聖智大空；第七種是彼彼空。大慧！什麼是相空？指的是一切法各自的自相和共相是空的，所見是相互交錯累積的。大慧！觀察每一個法的自相和共相，沒有一個法可以獲得，遠離自相和他相這兩種相，沒有相可以停留或可見，因此稱為自相空。大慧！什麼是一切法有物無物空？指的是自體相實有法的生起。大慧！諸法的自體相，有和無都是空的，因此稱為自體相有物無物空。大慧！什麼是行空？指的是諸陰（skandha）等，離開了我和我所，依賴於因緣的作用而得以產生。大慧！因此稱為行空。大慧！什麼是不行空？指的是在陰法中，涅槃（Nirvana）從未執行。大慧！這稱為不行空。大慧！什麼是一切法無言空？指的是虛妄分別一切諸法，沒有言語可以表達。大慧！這稱為一切法無言空。大慧！什麼是第一義聖智大空？指的是自身內在證悟的聖智之法是空的，遠離各種邪見的熏習過患。大慧！這稱為第一義聖智大空。大慧！什麼是彼彼空？指的是在何種何種法處，彼法沒有而此法有，彼法有而此法沒有，因此稱為空。大慧！我過去曾為鹿母（Mrgamata）宣說殿堂是空的，因為沒有象、馬、牛、羊等，所以說是空，有諸比丘（bhiksu）等，所以說是不空，而殿堂的本體不存在，比丘的本體也不可得，而那些像、馬、牛、羊等並非在其他地方不存在。大慧！像這樣，諸法的自相和共相，也是不可得的，離開此和彼處，因此我說彼彼空。大慧！
【English Translation】 English version 『Emptiness』 is the phrase referring to the nature of discriminative false imagination. Mahamati! Depending on clinging to the nature of discriminative false imagination, it is said that there is emptiness, no origination, no self-nature, and non-duality. Mahamati! There are seven kinds of emptiness. What are the seven? First, emptiness of characteristics; second, emptiness of existence and non-existence of all things; third, emptiness of action; fourth, emptiness of non-action; fifth, emptiness of all things being beyond expression; sixth, great emptiness of the supreme meaning of noble wisdom; seventh, emptiness of this and that. Mahamati! What is the emptiness of characteristics? It refers to the emptiness of the self-characteristics and general characteristics of all things, where what is seen is mutually overlapping and accumulated. Mahamati! Observing the self-characteristics and general characteristics of each and every thing, no single thing can be obtained, being apart from the two characteristics of self-characteristic and other-characteristic, there is no characteristic that can abide or be seen, therefore it is called emptiness of self-characteristics. Mahamati! What is the emptiness of existence and non-existence of all things? It refers to the arising of things that have a real self-nature. Mahamati! The self-nature of all things, both existence and non-existence are empty, therefore it is called emptiness of existence and non-existence of self-nature. Mahamati! What is the emptiness of action? It refers to the skandhas (skandha) etc., being apart from 『I』 and 『mine』, depending on the operation of causes and conditions, they are able to arise. Mahamati! Therefore it is called emptiness of action. Mahamati! What is the emptiness of non-action? It refers to Nirvana (Nirvana) never operating within the skandhas. Mahamati! This is called emptiness of non-action. Mahamati! What is the emptiness of all things being beyond expression? It refers to the discriminative false imagination of all things, where there are no words that can express them. Mahamati! This is called emptiness of all things being beyond expression. Mahamati! What is the great emptiness of the supreme meaning of noble wisdom? It refers to the emptiness of the Dharma of noble wisdom that is self-realized internally, being apart from the faults of the habitual influences of various wrong views. Mahamati! This is called the great emptiness of the supreme meaning of noble wisdom. Mahamati! What is the emptiness of this and that? It refers to in whatever Dharma-place, that Dharma is not present but this Dharma is present, that Dharma is present but this Dharma is not present, therefore it is called emptiness. Mahamati! In the past, I once spoke to Mrgamata (Mrgamata) about the emptiness of the palace hall, because there were no elephants, horses, cattle, sheep, etc., so it was said to be empty, and there were bhiksus (bhiksu) etc., so it was said to be not empty, and the nature of the palace hall did not exist, and the nature of the bhiksus could not be obtained, and those elephants, horses, cattle, sheep, etc., were not non-existent in other places. Mahamati! Like this, the self-characteristics and general characteristics of all things, are also unobtainable, being apart from this and that place, therefore I say emptiness of this and that. Mahamati!
！是名七種空。大慧！此彼彼空最為粗淺。大慧！汝當應離彼彼空不須修習。」
大慧言：「何者不生」
「大慧！自體不生而非不生，依世諦故說名為生，依本不生故言不生。」
大慧言：「何者無體相？」
「大慧！我說無體相者，一切諸法體本不生，是故我言諸法無體，而相續體剎那不住。大慧！以見異異相故；是故一切法無體相。」
大慧言：「何者名為不二法相？」
「大慧！二法相者，謂日光影長短黑白，彼如是等法各各別名，不得言不二。大慧！如世間涅槃一切諸法各各有二。大慧！何等涅槃？彼處無世間。何處世間？彼處無涅槃。以異因相故，是故我言一切諸法不二。一切諸法不二者，世間涅槃無二故；是故汝應修學諸法空，不生無體不二故。」
爾時世尊重說偈言：
「我常說空法， 遠離於斷常； 生死如幻夢， 而彼業不失。 虛空及涅槃， 滅二亦如是； 凡夫分別生， 聖人離有無。」
爾時佛告聖者大慧菩薩摩訶薩言：「大慧！一切法空不生無體不二相，入于諸佛如來所說修多羅中，凡諸法門皆說此義。大慧！一切修多羅，隨諸一切眾生心故分別顯示。大慧！譬如陽焰迷惑禽獸，虛妄執著生於水想，而陽焰中實無有
【現代漢語翻譯】 『這就是所謂的七種空。大慧（Mahamati，菩薩名）！這種彼此空是最為粗淺的。大慧！你應該遠離這種彼此空，不需要修習。』
大慧問：『什麼是不生？』
『大慧！自體（svabhava）不生，並非完全不生，而是依據世俗諦（samvriti-satya）的緣故，說名為生；依據其本性不生的緣故，才說不生。』
大慧問：『什麼是無體相？』
『大慧！我說無體相，是指一切諸法的體性本來不生，因此我說諸法無體，而相續的體性剎那不住。大慧！因為見到異異相的緣故；所以一切法無體相。』
大慧問：『什麼叫做不二法相？』
『大慧！二法相是指日光和影子的長短、黑白，這些法各有不同的名稱，不能說是不二。大慧！如同世間（samsara）和涅槃（nirvana），一切諸法各各有二。大慧！什麼是涅槃？涅槃之處沒有世間。什麼是世間？世間之處沒有涅槃。因為不同的因相的緣故，所以我說一切諸法不二。一切諸法不二，是因為世間和涅槃沒有二元對立；因此你應該修學諸法空，不生、無體、不二的道理。』
這時，世尊（Buddha）再次以偈頌說道：
『我常說空法，遠離於斷常；生死如幻夢，而彼業不失。 虛空及涅槃，滅二亦如是；凡夫分別生，聖人離有無。』
這時，佛（Buddha）告訴聖者大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）說：『大慧！一切法空、不生、無體、不二之相，都包含在諸佛如來所說的修多羅（sutra）中，所有的法門都闡述這個意義。大慧！一切修多羅，都是隨著一切眾生的心意而分別顯示的。大慧！譬如陽焰迷惑禽獸，虛妄地執著，以為有水，而陽焰中實際上並沒有水。
【English Translation】 'These are called the seven kinds of emptiness. Mahamati! This 'this-and-that' emptiness is the most superficial. Mahamati! You should stay away from this 'this-and-that' emptiness; there is no need to cultivate it.'
Mahamati asked: 'What is unborn?'
'Mahamati! Self-nature (svabhava) is unborn, but it is not entirely unborn. It is called 'born' because of conventional truth (samvriti-satya); it is called 'unborn' because of its fundamentally unborn nature.'
Mahamati asked: 'What is without own-being and characteristics?'
'Mahamati! When I say without own-being and characteristics, I mean that the nature of all dharmas is fundamentally unborn. Therefore, I say that all dharmas are without own-being, and the continuous nature does not remain for even a moment. Mahamati! Because of seeing different and differing characteristics; therefore, all dharmas are without own-being and characteristics.'
Mahamati asked: 'What is called the characteristic of non-duality?'
'Mahamati! The characteristic of duality refers to things like the length of sunlight and shadows, black and white. These dharmas each have different names and cannot be said to be non-dual. Mahamati! Like samsara (world) and nirvana (liberation), all dharmas each have duality. Mahamati! What is nirvana? In the place of nirvana, there is no samsara. What is samsara? In the place of samsara, there is no nirvana. Because of different causal characteristics, I say that all dharmas are non-dual. All dharmas are non-dual because samsara and nirvana are not dualistic; therefore, you should cultivate the emptiness of all dharmas, the principle of unborn, without own-being, and non-duality.'
At that time, the World-Honored One (Buddha) spoke again in verse:
'I constantly speak of the Dharma of emptiness, which is far from permanence and annihilation; birth and death are like illusions and dreams, but karma is not lost. Emptiness and nirvana, and the cessation of the two, are also like this; ordinary people give rise to discriminations, while sages are free from existence and non-existence.'
At that time, the Buddha (Buddha) said to the Holy Mahamati Bodhisattva-Mahasattva: 'Mahamati! The characteristics of all dharmas being empty, unborn, without own-being, and non-dual are contained in the sutras (sutra) spoken by all the Buddhas and Tathagatas. All the Dharma gates explain this meaning. Mahamati! All sutras are displayed differently according to the minds of all sentient beings. Mahamati! For example, a heat haze deceives birds and beasts, who falsely cling to the idea that there is water, but there is actually no water in the heat haze.'
水。大慧！一切修多羅說法亦復如是，為諸凡夫自心分別令得歡喜，非如實聖智在於言說。大慧！汝應隨順於義，莫著所說名字章句。」
爾時聖者大慧菩薩摩訶薩白佛言：「世尊！世尊！如修多羅說，如來藏自性清凈，具三十二相，在於一切眾生身中，為貪瞋癡不實垢染、陰界入衣之所纏裹，如無價寶垢衣所纏，如來世尊復說常恒清涼不變。世尊！若爾外道亦說我有神我常在不變，如來亦說如來藏常乃至不變。世尊！外道亦說有常作者，不依諸緣自然而有周遍不滅。若如是者，如來外道說無差別。」
佛告聖者大慧菩薩言：「大慧！我說如來藏常，不同外道所有神我。大慧！我說如來藏空、實際、涅槃、不生不滅、無相無愿等文辭章句，說名如來藏。大慧！如來、應、正遍知，為諸一切愚癡凡夫，聞說無我生於驚怖，是故我說有如來藏；而如來藏無所分別寂靜無相，說名如來藏。大慧！未來現在諸菩薩等，不應執著有我之相。大慧！譬如陶師依于泥聚微塵輪繩，人功手木方便力故作種種器。大慧！如來世尊亦復如是，彼法無我離諸一切分別之相，智慧巧便說名如來藏，或說無我，或說實際及涅槃等，種種名字章句示現，如彼陶師作種種器。是故大慧！我說如來藏不同外道說有我相。大慧！我說如來藏者
【現代漢語翻譯】 現代漢語譯本： 佛陀對大慧（Mahamati）說：『大慧！一切修多羅（sutra，經）的說法也是如此，爲了讓凡夫俗子們因各自內心的分別而感到歡喜，但真實的聖智並非存在於言語之中。大慧！你應該遵循經義，不要執著于所說的名字和章句。』
當時，聖者大慧菩薩摩訶薩（bodhisattva-mahasattva）對佛說：『世尊！正如修多羅所說，如來藏（Tathagatagarbha）自性清凈，具備三十二相，存在於一切眾生的身中，卻被貪婪、嗔恨、愚癡這些虛假的污垢，以及五陰（skandha）、十二界（ayatana）、十八入（dhatu）所纏繞，就像無價之寶被骯髒的衣服包裹一樣。如來世尊還說如來藏是常恒、清涼、不變的。世尊！如果這樣，那麼外道（tirthika）也說有神我（atman），神我是常在不變的，如來說的如來藏也是常乃至不變的。世尊！外道也說有常作者，不依賴任何因緣，自然而有，周遍而不滅。如果這樣的話，如來說的和外道說的就沒有差別了。』
佛陀告訴聖者大慧菩薩說：『大慧！我說如來藏是常，不同於外道所說的神我。大慧！我說如來藏是空（sunyata）、實際（bhutakoti）、涅槃（nirvana）、不生不滅、無相（animitta）、無愿（apranihita）等文辭章句，這些都叫做如來藏。大慧！如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha），爲了讓那些愚癡的凡夫聽到「無我」（anatman）而產生恐懼，所以才說有如來藏；而如來藏是沒有分別、寂靜無相的，所以才叫做如來藏。大慧！未來和現在的菩薩們，不應該執著于有「我」的相狀。大慧！譬如陶工依靠泥土、微塵、輪子、繩子，以及人工、手、木頭的方便力量，才能製作出各種各樣的器皿。大慧！如來世尊也是如此，佛法是無我的，遠離一切分別之相，用智慧和方便來說如來藏，或者說無我，或者說實際以及涅槃等等，用各種各樣的名字和章句來示現，就像陶工製作各種各樣的器皿一樣。所以，大慧！我說如來藏不同於外道所說的「我」相。大慧！我說如來藏』
【English Translation】 English version: The Buddha said to Mahamati: 'Mahamati! All sutras (sutra) are taught in the same way, to make ordinary people happy through their own mental discriminations, but true noble wisdom is not in words. Mahamati! You should follow the meaning, do not be attached to the names and phrases that are spoken.'
At that time, the holy Mahamati Bodhisattva-Mahasattva (bodhisattva-mahasattva) said to the Buddha: 'World Honored One! As the sutras say, the Tathagatagarbha (Tathagatagarbha) is inherently pure, possessing the thirty-two marks, and is present in the bodies of all sentient beings, but it is entangled by the unreal defilements of greed, hatred, and delusion, as well as the skandhas (skandha), ayatanas (ayatana), and dhatus (dhatu), like a priceless treasure wrapped in dirty clothes. The World Honored One also said that the Tathagatagarbha is permanent, cool, and unchanging. World Honored One! If that is the case, then the tirthikas (tirthika) also say that there is an atman (atman), which is permanent and unchanging. The Tathagata also says that the Tathagatagarbha is permanent and unchanging. World Honored One! The tirthikas also say that there is a permanent creator, who does not depend on any conditions, is naturally existent, pervasive, and indestructible. If that is the case, then there is no difference between what the Tathagata says and what the tirthikas say.'
The Buddha said to the holy Mahamati Bodhisattva: 'Mahamati! When I say that the Tathagatagarbha is permanent, it is different from the atman of the tirthikas. Mahamati! I say that the Tathagatagarbha is emptiness (sunyata), reality-limit (bhutakoti), nirvana (nirvana), unborn and undying, signless (animitta), wishless (apranihita), and other words and phrases, which are called the Tathagatagarbha. Mahamati! The Tathagata, Arhat, Samyaksambuddha (Tathagata, Arhat, Samyaksambuddha), in order to prevent those foolish ordinary people from being frightened when they hear of 'no-self' (anatman), therefore say that there is a Tathagatagarbha; but the Tathagatagarbha is without discrimination, peaceful, and signless, so it is called the Tathagatagarbha. Mahamati! Future and present bodhisattvas should not be attached to the appearance of 'self'. Mahamati! For example, a potter relies on clay, dust, wheels, ropes, and the skillful power of human labor, hands, and wood to make various kinds of vessels. Mahamati! The Tathagata World Honored One is also like this. The Dharma is without self, free from all appearances of discrimination, and uses wisdom and skillful means to speak of the Tathagatagarbha, or to speak of no-self, or to speak of reality-limit and nirvana, etc., using various names and phrases to show it, just like a potter making various kinds of vessels. Therefore, Mahamati! I say that the Tathagatagarbha is different from the 'self' appearance spoken of by the tirthikas. Mahamati! I say the Tathagatagarbha'
，為諸外道執著於我，攝取彼故說如來藏，令彼外道離於神我妄想見心執著之處，入三解脫門，速得阿耨多羅三藐三菩提。大慧！以是義故，諸佛、如來、應、正遍知說如來藏，是故我說有如來藏，不同外道執著神我。是故大慧！為離一切外道邪見，諸佛如來作如是說，汝當修學如來無我相法。」
爾時世尊重說偈言：
「人我及於陰， 眾緣與微塵； 自性自在作， 唯心妄分別。」
爾時聖者大慧菩薩，觀察未來一切眾生，復請佛言：「唯愿世尊為諸菩薩說如實修行法，彼諸菩薩聞說如實修行之法，便得成就如實修行者。」
佛告聖者大慧菩薩摩訶薩言：「大慧！有四種法得名為大如實修行者。何等為四？一者、善知自心現見故；二者、遠離生住滅故；三者、善解外法有無故；四者、樂修內身證智故。大慧！菩薩成就如是四法，得成就大如實修行者。大慧！何者？菩薩摩訶薩觀察三界但是一心作故；離我我所故；無動無覺故；離取捨故；從無始來虛妄執著，三界薰習戲論心故；種種色行常繫縛故；身及資生器世間中六道虛妄現故。大慧！是名諸菩薩摩訶薩善知自心現見相。大慧！云何一切菩薩摩訶薩見遠離生住滅法？謂觀諸法如幻如夢故；一切諸法自他二種無故不生，以隨自心現知見
【現代漢語翻譯】 現代漢語譯本：爲了讓那些執著于『我』（ātman）的各種外道放棄他們的執著，所以才說如來藏（Tathāgatagarbha），讓他們這些外道遠離關於神我（ātman）的妄想，以及執著於心之處，進入三解脫門（trīṇi vimokṣa-dvārāṇi），迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。大慧（Mahāmati）！因為這個緣故，諸佛、如來、應、正遍知（Tathāgata-arhat-samyaksaṃbuddha）才說如來藏，所以我說有如來藏，不同於外道執著的神我。所以，大慧！爲了遠離一切外道的邪見，諸佛如來才這樣說，你應該修學如來無我相法。 這時，世尊又說了偈頌： 『人我以及五蘊（skandha），眾緣和微塵（paramāṇu）；自性自在而造作，唯有心是虛妄分別。』 這時，聖者大慧菩薩（Mahāmati Bodhisattva），爲了觀察未來的一切眾生，再次向佛請教說：『唯愿世尊為諸菩薩宣說如實修行之法，那些菩薩聽聞了如實修行之法，便能成就如實修行者。』 佛告訴聖者大慧菩薩摩訶薩（Mahāmati Bodhisattva-mahāsattva）說：『大慧！有四種法可以被稱為大如實修行者。哪四種呢？第一，善於瞭解自心，並且能夠親眼見到；第二，遠離生、住、滅（utpāda-sthiti-bhaṅga）；第三，善於理解外法是有還是無；第四，樂於修習內身證智。大慧！菩薩成就了這四種法，就能成就大如實修行者。大慧！什麼是菩薩摩訶薩觀察三界（triloka）只是由一心所造作的緣故呢？因為遠離了我及我所（ātman and ātmanīya）；因為沒有動搖和覺察；因為遠離了取和舍；從無始以來，虛妄地執著，三界熏習戲論心；種種色行常常被繫縛；在身及資生器世間中，六道（ṣaḍ-gati）虛妄地顯現。大慧！這叫做諸菩薩摩訶薩善於瞭解自心現見的相。大慧！一切菩薩摩訶薩如何見到遠離生、住、滅法呢？就是觀察諸法如幻如夢；一切諸法，自己和他人的兩種都沒有，所以不生，因為隨順自心現知見。』
【English Translation】 English version: To cause those adherents of external paths (tīrthika) who are attached to the 'I' (ātman) to relinquish their attachment, the Tathāgatagarbha (如來藏) is taught, so that those adherents of external paths may be separated from their delusive imagination of a divine self (ātman), and from the place where they are attached to mind, and may enter the three doors of emancipation (trīṇi vimokṣa-dvārāṇi), and quickly attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提). Mahāmati (大慧)! It is for this reason that the Buddhas, the Tathāgatas, Arhats, Perfectly Enlightened Ones (Tathāgata-arhat-samyaksaṃbuddha), teach the Tathāgatagarbha. Therefore, I say that there is a Tathāgatagarbha, which is not the same as the divine self to which the adherents of external paths are attached. Therefore, Mahāmati! In order to separate from all the wrong views of the adherents of external paths, the Buddhas and Tathāgatas speak in this way. You should cultivate the Dharma of the non-self aspect of the Tathāgata. Then the World Honored One spoke again in verse: 『The person, the I, and the skandhas (陰), the causal conditions and the atoms (paramāṇu); self-nature acts independently, only the mind makes false discriminations.』 Then the Bodhisattva Mahāmati (大慧菩薩), the Holy One, observing all beings of the future, again asked the Buddha: 『May the World Honored One please explain the Dharma of true practice for the Bodhisattvas, so that those Bodhisattvas, hearing the Dharma of true practice, may attain the state of true practitioners.』 The Buddha said to the Bodhisattva-mahāsattva Mahāmati (大慧菩薩摩訶薩): 『Mahāmati! There are four kinds of Dharma that can be called great true practitioners. What are the four? First, being skilled in understanding one's own mind and directly seeing it; second, being separated from arising, abiding, and ceasing (utpāda-sthiti-bhaṅga); third, being skilled in understanding whether external dharmas exist or not; fourth, delighting in cultivating the inner body and realizing wisdom. Mahāmati! Bodhisattvas who accomplish these four dharmas will attain the state of great true practitioners. Mahāmati! What is it that Bodhisattva-mahāsattvas observe that the three realms (triloka) are merely the creation of one mind? It is because they are separated from the self and what belongs to the self (ātman and ātmanīya); because there is no movement or perception; because they are separated from taking and rejecting; from beginningless time, they have falsely clung to the mind of playful discrimination, which has been influenced by the three realms; various forms of conduct are constantly bound; in the body and the world of resources, the six paths (ṣaḍ-gati) falsely appear. Mahāmati! This is called the aspect of Bodhisattva-mahāsattvas being skilled in understanding and directly seeing their own mind. Mahāmati! How do all Bodhisattva-mahāsattvas see the Dharma of being separated from arising, abiding, and ceasing? It is by observing that all dharmas are like illusions and dreams; all dharmas, both of oneself and others, do not exist, therefore they do not arise, because they follow the knowledge and vision that appear from one's own mind.』
故；以無外法故；諸識不起觀諸因緣無積聚故；見諸三界因緣有故；不見內外一切諸法無實體故；遠離生諸法不正見故；入一切法如幻相故；菩薩爾時名得初地無生法忍，遠離心、意、意識五法體相故；得二無我如意意身，乃至得第八不動地如意意身故。」
大慧菩薩白佛言：「世尊！何故名為如意意身？」
佛告大慧：「隨意速去、如念即至，無有障礙，名如意身。大慧！言如意者，于石壁山障無量百千萬億由旬，念本所見種種境界自心中縛，不能障礙自在而去。大慧！如意身者亦復如是，得如幻三昧自在神力莊嚴其身，進趣一切聖智種類，身無障礙隨意而去，以念本願力境界故，為化一切諸眾生故。大慧！是名菩薩摩訶薩遠離生住滅相。大慧！云何菩薩摩訶薩善解外法有無之相？所謂菩薩見一切法，如陽焰如夢如毛輪故；因無始來執著種種戲論分別妄想薰習故；見一切法無體相，求證聖智境界修行故。大慧！是名菩薩善解外法有無之相，即成就大如實修行者。大慧！汝應如是修學。」
爾時聖者大慧菩薩復請佛言：「世尊！唯愿世尊說一切法因緣之相。我及一切諸菩薩等，善知諸法因緣之相，離於有無不正見等妄想分別諸法次第一時生過。」
佛告大慧菩薩言：「大慧！一切諸法有於二
【現代漢語翻譯】 現代漢語譯本：因此，由於沒有外在之法；由於諸識不起，觀察諸因緣沒有積聚；由於見到諸三界因緣存在；由於不見內外一切諸法沒有實體；由於遠離產生諸法的不正見；由於進入一切法如幻相；菩薩此時名為得到初地無生法忍，遠離心、意、意識五法體相；得到二無我如意意身，乃至得到第八不動地如意意身。
大慧菩薩對佛說：『世尊！為什麼叫做如意意身？』
佛告訴大慧：『隨心所欲迅速前往，如念頭一動就到達，沒有任何障礙，叫做如意身。大慧！所謂如意，對於石壁山障，即使有無量百千萬億由旬之遙，只要憶念先前所見的種種境界，這些境界原本就是自心中所束縛，不能障礙其自在前往。大慧！如意身也是這樣，得到如幻三昧的自在神力來莊嚴其身，進趣一切聖智種類，身體沒有障礙，隨心所欲前往，因為憶念本願力的境界，爲了化度一切眾生。大慧！這叫做菩薩摩訶薩遠離生住滅相。大慧！菩薩摩訶薩如何善於瞭解外法有無之相？就是菩薩見到一切法，如陽焰、如夢、如毛輪；因為無始以來執著種種戲論分別妄想的熏習；見到一切法沒有體相，爲了求證聖智境界而修行。大慧！這叫做菩薩善於瞭解外法有無之相，就成就了大如實修行者。大慧！你應該這樣修學。』
這時，聖者大慧菩薩再次請問佛說：『世尊！愿世尊解說一切法因緣之相。我和一切諸菩薩等，能夠善於瞭解諸法因緣之相，遠離有無等不正見所產生的妄想分別，以及諸法次第或一時產生的過失。』
佛告訴大慧菩薩說：『大慧！一切諸法有於二
【English Translation】 English version: Therefore, because there is no external dharma; because the various consciousnesses do not arise, observing that the various causes and conditions have no accumulation; because seeing that the causes and conditions of the three realms exist; because not seeing that all internal and external dharmas have no substance; because being far from the incorrect views that produce the various dharmas; because entering all dharmas as illusory appearances; the Bodhisattva at this time is named as having attained the Kshanti (patience, forbearance) of non-origination of dharmas in the first ground, being far from the substance and characteristics of the five aspects of mind, thought, and consciousness; attaining the body of will at ease of the two non-selves, and even attaining the body of will at ease of the eighth immovable ground.
Mahamati (Great Wisdom) Bodhisattva said to the Buddha: 'World Honored One! Why is it called the body of will at ease?'
The Buddha told Mahamati: 'Going quickly as one wishes, arriving as soon as one thinks, without any obstacles, is called the body of will at ease. Mahamati! What is meant by 'as one wishes' is that, even if there are stone walls and mountain barriers of immeasurable hundreds of thousands of millions of yojanas (a unit of distance), as long as one remembers the various realms seen before, these realms are originally bound by one's own mind, and cannot obstruct one's free movement. Mahamati! The body of will at ease is also like this, adorned with the power of Samadhi (concentration) like illusion, advancing towards all kinds of noble wisdom, the body is without obstacles, going as one wishes, because of remembering the realm of the power of original vows, for the sake of transforming all sentient beings. Mahamati! This is called the Bodhisattva Mahasattva being far from the characteristics of arising, abiding, and ceasing. Mahamati! How does the Bodhisattva Mahasattva skillfully understand the characteristics of existence and non-existence of external dharmas? It is that the Bodhisattva sees all dharmas as mirages, as dreams, as hair-wheels; because of the beginningless clinging to the熏習 (vasana, perfuming) of various dramatic arguments, discriminations, and deluded thoughts; seeing that all dharmas have no substance, practicing in order to seek proof of the realm of noble wisdom. Mahamati! This is called the Bodhisattva skillfully understanding the characteristics of existence and non-existence of external dharmas, and thus accomplishing the great practice of reality. Mahamati! You should study and practice in this way.'
At that time, the Holy Mahamati Bodhisattva again asked the Buddha: 'World Honored One! May the World Honored One explain the characteristics of the causes and conditions of all dharmas. May I and all the Bodhisattvas be able to skillfully understand the characteristics of the causes and conditions of all dharmas, and be far from the delusions and discriminations arising from incorrect views such as existence and non-existence, as well as the faults of dharmas arising sequentially or simultaneously.'
The Buddha told Mahamati Bodhisattva: 'Mahamati! All dharmas have two
種因緣集相，所謂內外。大慧！外法因緣集相者，所謂泥團等，柱輪繩人功方便緣故，則有瓶生。大慧！如泥團等因緣生瓶，如是縷疊草蓆種牙湩等，人功生酪，生酪已生酥，生酥已得醍醐。大慧！是名外法因緣集相，從下上上應知。大慧！何者內法因緣集相？大慧！所謂無明業愛，如是等法名內因緣集相。大慧！因無明等陰、界、入等，而得名為因緣集相，而諸凡夫虛妄分別各見別相。大慧！因有六種。何等為六？一者、當因；二者、相續因；三者、相因；四者、作因；五者、了因；六者、相待因。大慧！當因者，作因已能生內外法。大慧！相續因者，能攀緣內外法陰種子等。大慧！相因者，能生相續次第作事而不斷絕。大慧！作因者，能作增上因如轉輪王。大慧！了因者，妄想事生已能顯示，如燈照色等。大慧！相待因者，于滅時不見虛妄生法，相續事斷絕故。大慧！如是諸法，凡夫自心虛妄分別。大慧！是諸法非次第生，非一時生。何以故？大慧！若一切法一時生者，因果不可差別，以不見因果身相故。若次第生者，未得身相不得言次第生，如未有子不能言父。大慧！愚癡凡夫自心觀察，次第相續不相應故，作如是言：『因緣、次第緣、所緣緣、增上緣等能生諸法。』大慧！如是次第諸法不生。大慧！虛妄分別
【現代漢語翻譯】 現代漢語譯本 因緣和合產生各種現象，這包括外部和內部兩種。大慧（Mahamati，菩薩名）！外部事物因緣和合產生現象，比如泥土、柱子、輪子、繩索以及人工技巧等各種因素聚合，才會有瓶子的產生。大慧！就像泥土等因緣和合產生瓶子一樣，絲線交織成草蓆，種子發芽，乳汁經過人工製作變成奶酪，奶酪再變成酥油，酥油最終提煉成醍醐。大慧！這被稱為外部事物因緣和合產生現象，應該由下往上逐步瞭解。 大慧！什麼是內部事物因緣和合產生現象呢？大慧！就是指無明（Avidya，不明白事理的迷惑）、業（Karma，行為和行為的後果）、愛（Trishna，貪愛）等等，這些法被稱為內部因緣和合產生現象。大慧！因為有了無明等等，才有了五陰（Skandha，構成個體存在的五種要素，即色、受、想、行、識）、十二界（Ayatana，眼、耳、鼻、舌、身、意六根及其所對的色、聲、香、味、觸、法六塵）和十八入（Dhatu，六根、六塵、六識）等等，這些都被稱為因緣和合產生現象，但是凡夫俗子卻虛妄地分別，各自看到不同的表象。 大慧！因有六種。是哪六種呢？第一種是當因（Hetu-pratyaya，直接原因）；第二種是相續因（Samanantara-pratyaya，連續原因）；第三種是相因（Sahakari-pratyaya，相關原因）；第四種是作因（Karana-pratyaya，作用原因）；第五種是了因（Adhipati-pratyaya，顯了原因）；第六種是相待因（Alambana-pratyaya，相互依存的原因）。 大慧！當因，是指已經產生作用，能夠產生內部和外部的法。大慧！相續因，是指能夠攀緣內部和外部的法，比如五陰的種子等等。大慧！相因，是指能夠產生連續不斷的次第作用，使事物持續進行而不中斷。大慧！作因，是指能夠起到增上作用的因，就像轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想君主）。大慧！了因，是指虛妄的事物產生后能夠顯現出來，就像燈光照亮物體一樣。大慧！相待因，是指在事物滅亡時，看不到虛妄產生的法，因為相續的事物已經斷絕。大慧！這些法，都是凡夫俗子自己內心虛妄分別出來的。 大慧！這些法不是次第產生的，也不是同時產生的。為什麼呢？大慧！如果一切法都是同時產生的，那麼因和果就無法區分，因為看不到因和果各自的形相。如果是次第產生的，那麼在還沒有產生形相之前，就不能說是次第產生，就像還沒有兒子就不能說是父親一樣。大慧！愚癡的凡夫自己用心觀察，認為次第相續是不相應的，所以才說：『因緣、次第緣、所緣緣、增上緣等等能夠產生諸法。』大慧！像這樣次第產生的諸法是不存在的。大慧！這都是虛妄分別。
【English Translation】 English version The collection of causes and conditions gives rise to phenomena, which are called internal and external. Mahamati (a Bodhisattva's name)! The collection of external causes and conditions gives rise to phenomena, such as the combination of mud, pillars, wheels, ropes, and human skills, which results in the creation of a pot. Mahamati! Just as the combination of mud and other causes and conditions produces a pot, so too does the weaving of threads into mats, the sprouting of seeds, and the transformation of milk into cheese through human effort, cheese into butter, and butter ultimately into ghee. Mahamati! This is called the collection of external causes and conditions giving rise to phenomena, and it should be understood from the bottom up. Mahamati! What is the collection of internal causes and conditions giving rise to phenomena? Mahamati! It refers to ignorance (Avidya, delusion about the true nature of reality), karma (actions and their consequences), craving (Trishna, desire and attachment), and so on. These are called the collection of internal causes and conditions giving rise to phenomena. Mahamati! Because of ignorance and so on, there arise the five skandhas (Skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), the twelve ayatanas (Ayatana, the six sense bases and their corresponding objects), and the eighteen dhatus (Dhatu, the elements of existence). These are all called the collection of causes and conditions giving rise to phenomena, but ordinary people falsely discriminate and see different appearances. Mahamati! There are six kinds of causes. What are the six? First, the direct cause (Hetu-pratyaya); second, the continuous cause (Samanantara-pratyaya); third, the associated cause (Sahakari-pratyaya); fourth, the efficient cause (Karana-pratyaya); fifth, the manifesting cause (Adhipati-pratyaya); and sixth, the interdependent cause (Alambana-pratyaya). Mahamati! The direct cause is that which has already produced an effect and is capable of producing internal and external dharmas. Mahamati! The continuous cause is that which can cling to internal and external dharmas, such as the seeds of the five skandhas. Mahamati! The associated cause is that which can produce a continuous and sequential action, so that things continue without interruption. Mahamati! The efficient cause is that which can act as a dominant cause, like a Chakravartin (Chakravartin, an ideal universal ruler who possesses a wheel-turning treasure). Mahamati! The manifesting cause is that which can reveal things after they have arisen from delusion, like a lamp illuminating objects. Mahamati! The interdependent cause is that which, when things cease, does not see the arising of false dharmas, because the continuous sequence of events has been cut off. Mahamati! These dharmas are all falsely discriminated by the minds of ordinary people. Mahamati! These dharmas do not arise sequentially, nor do they arise simultaneously. Why? Mahamati! If all dharmas arose simultaneously, then cause and effect could not be distinguished, because the forms of cause and effect would not be visible. If they arose sequentially, then before a form has arisen, it cannot be said to have arisen sequentially, just as one cannot say 'father' before there is a son. Mahamati! Foolish ordinary people observe with their own minds and think that sequential continuity is not consistent, so they say, 'Causes, sequential causes, object-conditions, dominant conditions, and so on can produce all dharmas.' Mahamati! Dharmas that arise in such a sequential manner do not exist. Mahamati! This is all false discrimination.
取法體相，一時次第俱亦不生。複次，大慧！自心中見身及資生故，大慧！自相同相外法無法，是故次第一時不生。大慧！但虛妄識生自心見故。大慧！汝當應離不正見因緣生事次第一時生法。」
爾時世尊重說偈言：
「因緣無不生， 不生故不滅； 生滅因緣虛， 非生亦非滅。 為遮諸因緣， 愚人虛妄取； 有無緣不生， 故諸法不起。 以於三界中， 熏習迷惑心； 因緣本自無， 不生亦不滅。 見諸有為法， 石女虛空花； 轉可取能取， 不生惑妄見。 現本皆不生， 緣本亦不有； 如是等諸法， 自體是空無， 亦無有住處， 為世間說有。」
爾時聖者大慧菩薩復白佛言：「世尊！惟愿世尊為我說名分別言語相心法門。我及一切諸菩薩等若得善知名分別言語相心法門，則能通達言說及義二種之法，速得阿耨多羅三藐三菩提。得菩提已，言說及義，能令一切諸眾生等得清凈解。」
佛告聖者大慧菩薩言：「善哉大慧！諦聽！諦聽！當爲汝說。」
大慧菩薩言：「善哉世尊！唯然受教。」
佛告大慧菩薩言：「大慧！有四種妄相言語。何等為四？一者、相言說；二者、夢言說；三者、妄執言說；四者、無始言說。大
【現代漢語翻譯】 現代漢語譯本：
執著於法（Dharma）的體相，所有次第和同時都不會產生。再者，大慧（Mahamati）！因為從自心中見到身和資生之物，大慧！自相和他相之外沒有法（Dharma），所以次第和同時都不會產生。大慧！只是因為虛妄的識（Vijnana）生出自心所見。大慧！你應該遠離由不正見因緣所生的事物，以及次第和同時產生的法（Dharma）。』 當時，世尊（Bhagavan）說了偈語： 『因緣沒有不生的，不生所以不滅；生滅的因緣是虛妄的，非生也非滅。 爲了遮止各種因緣，愚人虛妄地執取；有和無的因緣都不會產生，所以諸法（Dharma）不會生起。 因為在三界（Trailokya）中，熏習迷惑的心；因緣本來就沒有，不生也不滅。 見到各種有為法（Samskrta），如同石女的虛空花；轉變可取和能取，不生起迷惑的妄見。 顯現和根本都不生，因緣的根本也不存在；像這樣的諸法（Dharma），自體是空無， 也沒有住處，卻為世間人說成是有。』 當時，聖者大慧菩薩（Mahamati Bodhisattva）再次對佛說：『世尊（Bhagavan）！愿世尊為我說名、分別、言語、相、心法門。我和一切諸菩薩等，如果能夠善於瞭解名、分別、言語、相、心法門，就能通達言說和義理兩種法（Dharma），迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。證得菩提（Bodhi）后，言說和義理，能夠使一切諸眾生等得到清凈的理解。』 佛告訴聖者大慧菩薩（Mahamati Bodhisattva）說：『善哉，大慧（Mahamati）！仔細聽！仔細聽！我將為你解說。』 大慧菩薩（Mahamati Bodhisattva）說：『善哉，世尊（Bhagavan）！我願意接受教誨。』 佛告訴大慧菩薩（Mahamati Bodhisattva）說：『大慧（Mahamati）！有四種虛妄的相言語。哪四種呢？第一種是相言說；第二種是夢言說；第三種是妄執言說；第四種是無始言說。』
【English Translation】 English version:
'Grasping at the characteristics of the Dharma, all sequence and simultaneity do not arise. Moreover, Mahamati! Because of seeing the body and its necessities from one's own mind, Mahamati! There is no Dharma outside of self-characteristics and other-characteristics, therefore sequence and simultaneity do not arise. Mahamati! It is only because the false Vijnana arises from what is seen by one's own mind. Mahamati! You should stay away from things arising from causes and conditions of incorrect views, as well as the Dharma arising in sequence and simultaneity.' At that time, the Bhagavan spoke in verse: 'Causes and conditions have nothing that does not arise, not arising therefore not ceasing; the causes and conditions of arising and ceasing are false, neither arising nor ceasing. To obstruct all causes and conditions, foolish people falsely grasp; causes and conditions of being and non-being do not arise, therefore all Dharmas do not arise. Because in the Trailokya, the mind is perfumed with delusion; causes and conditions are originally non-existent, neither arising nor ceasing. Seeing all Samskrta, like a barren woman's flower in the sky; transforming what can be grasped and what can grasp, not arising from deluded false views. Manifestation and root do not arise, the root of causes and conditions also does not exist; such Dharmas, their own nature is empty and non-existent, and there is no abiding place, yet it is said to be existent for the world.' At that time, the Holy Mahamati Bodhisattva again said to the Buddha: 'Bhagavan! May the Bhagavan explain to me the Dharma gate of name, discrimination, language, characteristics, and mind. If I and all Bodhisattvas can skillfully understand the Dharma gate of name, discrimination, language, characteristics, and mind, then we can penetrate both the Dharma of speech and meaning, and quickly attain Anuttara-samyak-sambodhi. Having attained Bodhi, speech and meaning can enable all sentient beings to attain pure understanding.' The Buddha said to the Holy Mahamati Bodhisattva: 'Excellent, Mahamati! Listen carefully! Listen carefully! I will explain it to you.' Mahamati Bodhisattva said: 'Excellent, Bhagavan! I am willing to receive your teachings.' The Buddha said to Mahamati Bodhisattva: 'Mahamati! There are four kinds of false speech of characteristics. What are the four? The first is speech of characteristics; the second is speech of dreams; the third is speech of false grasping; the fourth is speech of beginninglessness.'
慧！相言說者，所謂執著色等諸相而生。大慧！夢言說者，念本受用虛妄境界，依境界夢覺已，知依虛妄境界不實而生。大慧！執著言說者，念本所聞所作業生。大慧！無始言說者，從無始來執著戲論煩惱種子熏習而生。大慧！我言四種言說虛妄執著者，我已說竟。」
爾時聖者大慧菩薩，復以此義勸請如來，而白佛言：「世尊！惟愿為我重說四種虛妄執著言語之相，眾生言語何處出？云何出？何因出？」
佛告大慧菩薩言：「大慧！從頭胸喉鼻唇舌牙齒轉故，和合出聲。」
大慧菩薩白佛言：「世尊！口中言語虛妄法相，為異為不異？」
佛告大慧言：「大慧！言語虛妄者，非異非不異。何以故？大慧！因彼虛妄法相生言語故。大慧！若言語異者應無因生。大慧！若不異者，言說不能了前境界。大慧！說彼言語能了前境，是故非異非不異。」
大慧復白佛言：「世尊！為言語即第一義？為言語所說為第一義？」
佛告大慧：「非言語即第一義。何以故？大慧！為令第一義隨順言語入聖境界故，有言語說第一義，非言語即第一義。大慧！第一義者，聖智內證，非言語法是智境界，以言語能了彼境界。大慧！說第一義言語者，是生滅法念念不住，因緣和合有言語生。大慧！因緣和
【現代漢語翻譯】 現代漢語譯本： 佛陀對大慧（Mahamati，菩薩名）說：『慧！所謂的「相言說」，是指執著於色等諸相而產生的言說。大慧！所謂的「夢言說」，是指憶念過去所經歷的虛妄境界，依賴於這些境界而產生的夢。醒來后，便知夢是依賴於虛妄不實的境界而生。大慧！所謂的「執著言說」，是指憶念過去所聽聞和所做的事情而產生的言說。大慧！所謂的「無始言說」，是指從無始以來，執著於戲論煩惱的種子熏習而產生的言說。大慧！我所說的四種虛妄執著的言說，我已經說完了。』
這時，聖者大慧菩薩再次用這個道理勸請如來，對佛說：『世尊！希望您能再次為我詳細解說四種虛妄執著言語的相狀，眾生的言語從哪裡產生？如何產生？因何產生？』
佛陀告訴大慧菩薩說：『大慧！言語是從頭、胸、喉、鼻、唇、舌、牙齒的轉動，和合而發出聲音。』
大慧菩薩問佛說：『世尊！口中的言語這種虛妄法相，與第一義諦（paramārtha，佛教真理的最高境界）是相同還是不同？』
佛陀告訴大慧說：『大慧！言語的虛妄法相，既不是相同也不是不同。為什麼呢？大慧！因為言語是由於虛妄法相而產生的。大慧！如果言語與虛妄法相是不同的，那麼言語就應該是無因而生。大慧！如果言語與虛妄法相不是不同的，那麼言語就不能完全瞭解之前的境界。大慧！因為言語能夠了解之前的境界，所以說言語既不是相同也不是不同。』
大慧又問佛說：『世尊！是言語本身就是第一義諦，還是言語所表達的才是第一義諦？』
佛陀告訴大慧：『不是言語本身就是第一義諦。為什麼呢？大慧！爲了使人能夠通過言語而進入聖者的境界，所以才用言語來表達第一義諦，但言語本身並不是第一義諦。大慧！第一義諦是聖者的智慧在內心證悟的境界，不是言語文字所能達到的智慧境界，而是通過言語文字能夠了解那個境界。大慧！用來表達第一義諦的言語，是生滅變化的，唸唸不住的，是因緣和合而產生的。大慧！因緣和合的
【English Translation】 English version: The Buddha said to Mahamati (name of a Bodhisattva): 'Mahamati! What is called 'speech of appearances' arises from attachment to various appearances such as form. Mahamati! What is called 'speech of dreams' is the recollection of illusory realms previously experienced, relying on those realms to produce dreams. Upon awakening from the dream, one knows that the dream arose from reliance on illusory and unreal realms. Mahamati! What is called 'speech of attachment' arises from the recollection of what has been heard and done in the past. Mahamati! What is called 'speech from beginningless time' arises from the habitual熏習 (xunxi, perfuming) of seeds of playful discrimination and afflictions from beginningless time. Mahamati! I have now finished speaking about the four kinds of speech that are falsely clung to.'
At that time, the holy Mahamati Bodhisattva, once again urging the Tathagata (another name for Buddha) with this meaning, said to the Buddha: 'World Honored One! I beseech you to explain again in detail the characteristics of the four kinds of speech that are falsely clung to. Where do the speech of sentient beings originate? How do they originate? What are the causes of their origination?'
The Buddha told Mahamati Bodhisattva: 'Mahamati! Speech arises from the movement and combination of the head, chest, throat, nose, lips, tongue, and teeth, producing sound.'
Mahamati Bodhisattva asked the Buddha: 'World Honored One! Is the illusory nature of speech in the mouth the same as or different from the First Principle (paramārtha, the ultimate truth in Buddhism)?'
The Buddha told Mahamati: 'Mahamati! The illusory nature of speech is neither the same nor different. Why? Mahamati! Because speech arises from that illusory nature. Mahamati! If speech were different, it would arise without a cause. Mahamati! If speech were not different, it could not fully understand the previous realm. Mahamati! Because speech can understand the previous realm, it is said to be neither the same nor different.'
Mahamati again asked the Buddha: 'World Honored One! Is speech itself the First Principle, or is what speech expresses the First Principle?'
The Buddha told Mahamati: 'Speech itself is not the First Principle. Why? Mahamati! In order to enable people to enter the realm of the holy ones through speech, speech is used to express the First Principle, but speech itself is not the First Principle. Mahamati! The First Principle is the realm of inner realization of the wisdom of the holy ones, not the realm of wisdom that can be reached by words and letters, but rather that realm can be understood through words and letters. Mahamati! The speech used to express the First Principle is subject to birth and death, constantly changing, and arises from the combination of causes and conditions. Mahamati! The combination of causes and conditions'
合者，彼不能了第一義。何以故？以無自相他相故。是故，大慧！言語不能了第一義。複次，大慧！隨順自心見外諸法無法分別，是故不能了知第一義。是故大慧！汝當應離種種言語妄分別相。」
爾時世尊重說偈言：
「諸法本虛妄， 無有自體實； 是故諸言語， 不能說有無。 空及與不空， 凡夫不能知； 諸法無體相， 說眾生亦爾。 分別有無法， 猶如化夢等； 觀察一切法， 不住于涅槃； 亦不住世間， 如王長者等。 為令諸子喜， 泥作諸禽獸； 先與虛偽物， 后乃授實事。 我說種種法， 自法映象等； 為諸佛子喜， 后說明實際。」
爾時聖者大慧菩薩復白佛言：「世尊！唯愿世尊為諸菩薩及我身，說離有無一異俱不俱有無非有非無常無常，一切外道所不能行，聖智自證覺所行故；離於自相同相法故；入第一義實法性故；諸地次第上上清凈故；入如來地相故；依本願力如如意寶無量境界修行之相自然行故；於一切法自心現見差別相故；我及一切諸菩薩等，離於如是妄想分別同相異相，速得阿耨多羅三藐三菩提，得菩提已與一切眾生安隱樂具悉令滿足故。」
佛告大慧：「善哉，善哉！善哉大慧！汝為哀愍一切天人，
【現代漢語翻譯】 現代漢語譯本：如果執著于『合』（統一性），他們就不能理解第一義諦（paramārtha，終極真理）。為什麼呢？因為沒有自相（svalakṣaṇa，自身獨有的特性）和他相（paralakṣaṇa，與他者不同的特性）的緣故。所以，大慧（Mahāmati）！言語不能完全表達第一義諦。再者，大慧！如果只是隨順自己的心意，只見外在諸法，而沒有對『有』和『無』進行區分，就不能了知第一義諦。因此，大慧！你應該遠離種種言語的虛妄分別之相。」
這時，世尊（Bhagavān）再次以偈頌說道：
『諸法（dharma，事物）原本就是虛妄的，沒有真實的自體（svabhāva，自性）； 因此，所有的言語，都不能說清『有』或『無』。 空（śūnyatā，空性）以及不空，凡夫（pṛthagjana，普通人）不能理解； 諸法沒有實體和相狀，說眾生（sattva，有情）也是如此。 分別『有』和『無』，就像幻化和夢境一樣； 觀察一切法，不住于涅槃（nirvāṇa，寂滅）； 也不住在世間（loka，世界），就像國王和長者等。 爲了讓孩子們高興，用泥土製作各種禽獸； 先給予虛假的玩具，然後才給予真實的事物。 我說種種法，如自法、映象等； 爲了讓佛子（buddhaputra，佛陀的弟子）們高興，之後才說明實際。』
這時，聖者大慧菩薩（Mahāmati Bodhisattva）再次對佛說：「世尊！愿世尊爲了諸位菩薩和我自身，宣說遠離『有』、『無』、『一』、『異』、『俱』、『不俱』、『有無』、『非有非無』、『常』、『無常』等一切外道（tīrthika，非佛教修行者）所不能行的境界，這是聖智（āryajñāna，聖者的智慧）通過自身證悟才能達到的境界；是遠離自相和他相之法的境界；是進入第一義諦真實法性的境界；是諸地（bhūmi，菩薩修行的階段）次第向上清凈的境界；是進入如來地（Tathāgatabhūmi，佛的境界）之相的境界；是依靠本願力（pūrva-praṇidhāna-bala，過去所發的誓願的力量），像如意寶（cintāmaṇi，能滿足一切願望的寶珠）一樣，在無量境界中自然修行的境界；是在一切法中自心顯現差別相的境界。我和一切諸菩薩等，能夠遠離如是妄想分別的同相異相，迅速獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），獲得菩提（bodhi，覺悟）之後，能使一切眾生安穩快樂，一切所需都能滿足。」
佛告訴大慧：「好啊，好啊！大慧！你爲了哀憫一切天人（deva-manuṣya，天神和人類），
【English Translation】 English version: Those who are attached to 'oneness' cannot understand the highest meaning (paramārtha). Why? Because there is no self-nature (svalakṣaṇa) or other-nature (paralakṣaṇa). Therefore, Mahāmati! Language cannot fully express the highest meaning. Furthermore, Mahāmati! If one merely follows one's own mind, only seeing external phenomena, without distinguishing between 'existence' and 'non-existence', one cannot understand the highest meaning. Therefore, Mahāmati! You should distance yourself from the delusive appearances of various linguistic discriminations.'
Then, the World-Honored One (Bhagavān) spoke again in verse:
'All phenomena (dharma) are fundamentally illusory, without a real self-nature (svabhāva); Therefore, all languages cannot clearly state 'existence' or 'non-existence'. Emptiness (śūnyatā) and non-emptiness, ordinary people (pṛthagjana) cannot understand; Phenomena have no substance or characteristics, and it is the same for beings (sattva). Discriminating 'existence' and 'non-existence' is like illusion and dreams; Observing all phenomena, not dwelling in Nirvana (nirvāṇa); Nor dwelling in the world (loka), like kings and elders. To make the children happy, making various birds and beasts out of mud; First giving false toys, and then giving real things. I speak of various dharmas, such as self-dharmas, reflections, etc.; To make the Buddha-children (buddhaputra) happy, and then explain the actual reality.'
Then, the Holy Mahāmati Bodhisattva said to the Buddha again: 'World-Honored One! May the World-Honored One, for the sake of all Bodhisattvas and myself, explain the realm that is far from 'existence', 'non-existence', 'one', 'different', 'both', 'neither', 'existence and non-existence', 'neither existence nor non-existence', 'permanent', 'impermanent', which all non-Buddhists (tīrthika) cannot practice, because it is the realm that holy wisdom (āryajñāna) attains through self-realization; it is the realm that is far from the nature of self and other; it is the realm of entering the true nature of the highest meaning; it is the realm of the progressive purification of the stages (bhūmi); it is the realm of entering the aspect of the Tathāgata-ground (Tathāgatabhūmi); it is the realm of naturally practicing in limitless realms, relying on the power of original vows (pūrva-praṇidhāna-bala), like a wish-fulfilling jewel (cintāmaṇi); it is the realm of the mind manifesting the differentiated aspects of all dharmas. May I and all the Bodhisattvas, be able to quickly attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi), far from such delusive discriminations of same and different aspects, and after attaining Bodhi (bodhi), be able to bring peace and happiness to all beings, fulfilling all their needs.'
The Buddha said to Mahāmati: 'Excellent, excellent! Mahāmati! You, out of compassion for all gods and humans (deva-manuṣya),
多所安樂多所饒益，乃能問我如是之義。善哉，善哉！善哉大慧！諦聽！諦聽！我當爲汝分別解說。」
大慧白佛言：「善哉世尊！唯然受教。」
佛告大慧：「愚癡凡夫不能覺知惟自心見，執著外諸種種法相以為實有，是故虛妄分別一異俱不俱有無非有非無常無常，因自心熏習依虛妄分別心故。大慧！譬如群獸為渴所逼，依熱陽焰自心迷亂而作水想，東西馳走不知非水。大慧！如是凡夫愚癡心見生住滅法不善分別，因無始來虛妄執著戲論熏習，貪瞋癡熱迷心逼惱，樂求種種諸色境界，是故凡夫墮於一異俱不俱有無非有非無常無常等。大慧！譬如凡夫見揵闥婆城生實城想，因無始來虛妄分別城想種子熏習而見。大慧！彼城非城非不城。大慧！一切外道亦復如是，因無始來戲論熏習，執著一異俱不俱有無非有非無常無常法故。大慧！以不覺知唯是自心虛妄見故。大慧！譬如有人于睡夢中見諸男女、象馬車步、城邑聚落、牛與水牛、園林樹木，種種山河泉流浴池、宮殿樓閣，種種莊嚴廣大嚴博，見身在中忽然即覺，覺已憶念彼廣大城。大慧！于意云何？彼人名為是聖者不？」
大慧白佛言：「不也。世尊！」
佛告大慧：「一切愚癡凡夫外道邪見諸見亦復如是，不能覺知諸法，夢睡自心見故；執
【現代漢語翻譯】 現代漢語譯本：『你既能帶來如此多的安樂和利益，才能問我這樣的道理。太好了，太好了！太好了，大慧！仔細聽！仔細聽！我將為你分別解說。』
大慧對佛說：『太好了，世尊！我願意接受教誨。』
佛告訴大慧：『愚癡的凡夫不能覺悟，只是按照自己內心的見解，執著于外在的各種法相，認為它們是真實存在的。因此，他們虛妄地分別一異、俱不俱、有無、非有非無、常無常等。這是因為他們被自己的內心所薰染，依賴於虛妄分別的心。大慧！譬如一群野獸被幹渴所逼迫，看到熱氣蒸騰的陽焰，內心迷亂，以為是水，東西奔跑，卻不知道那不是水。大慧！這些凡夫也是這樣，愚癡的心見生住滅的法，不能善於分別，因為無始以來虛妄執著的戲論熏習，貪瞋癡的熱惱逼迫著他們的心，喜歡追求各種色境。所以，凡夫才會墮入一異、俱不俱、有無、非有非無、常無常等見解中。大慧！譬如凡夫看見乾闥婆城（Gandharva city，海市蜃樓），就以為是真實的城，這是因為無始以來虛妄分別城想的種子熏習所致。大慧！那城既不是城，也不是非城。大慧！一切外道也是這樣，因為無始以來戲論的熏習，執著於一異、俱不俱、有無、非有非無、常無常等法。大慧！這是因為他們不覺知一切都只是自己內心的虛妄顯現。大慧！譬如有人在睡夢中看見男女、象馬車步、城邑聚落、牛與水牛、園林樹木、各種山河泉流浴池、宮殿樓閣，種種莊嚴廣大嚴博，看見自己身在其中，忽然醒來，醒來后回憶起那座廣大的城。大慧！你認為如何？這個人可以被稱為聖者嗎？』
大慧對佛說：『不能，世尊！』
佛告訴大慧：『一切愚癡的凡夫、外道、邪見，各種見解也是這樣，不能覺知諸法，如同夢中睡著時自己內心的顯現；執著于外在的境界，不能如實地認識它們。』
【English Translation】 English version: 'Because you bring so much peace and benefit, you are able to ask me about such profound meanings. Excellent, excellent! Excellent, Mahamati (Great Wisdom)! Listen carefully! Listen carefully! I will explain it to you in detail.'
Mahamati (Great Wisdom) said to the Buddha: 'Excellent, World Honored One! I am ready to receive your teachings.'
The Buddha said to Mahamati (Great Wisdom): 'Foolish ordinary people cannot realize that it is only their own mind that they see. They cling to various external appearances of phenomena as if they were real. Therefore, they falsely discriminate between one and different, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence. This is because they are influenced by their own minds and rely on the mind of false discrimination. Mahamati (Great Wisdom)! For example, a herd of animals, driven by thirst, sees the shimmering heat of the sun and, confused by their own minds, thinks it is water. They run east and west, not knowing it is not water. Mahamati (Great Wisdom)! These ordinary people are the same. Their foolish minds see the phenomena of arising, abiding, and ceasing, and they are not good at distinguishing them. Because of the influence of false clinging to playful theories since beginningless time, the heat of greed, hatred, and delusion torments their minds, and they delight in seeking various realms of form. Therefore, ordinary people fall into views such as one and different, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence. Mahamati (Great Wisdom)! For example, ordinary people see a Gandharva city (Gandharva city, mirage) and think it is a real city. This is because of the influence of the seeds of false discrimination of the thought of a city since beginningless time. Mahamati (Great Wisdom)! That city is neither a city nor not a city. Mahamati (Great Wisdom)! All externalists are also like this. Because of the influence of playful theories since beginningless time, they cling to doctrines such as one and different, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence. Mahamati (Great Wisdom)! This is because they do not realize that everything is only a false manifestation of their own minds. Mahamati (Great Wisdom)! For example, someone in a dream sees men and women, elephants, horses, carriages, infantry, cities and villages, cows and water buffaloes, gardens, trees, various mountains, rivers, springs, bathing ponds, palaces, and pavilions, all kinds of magnificent and vast decorations. He sees himself in the midst of it and suddenly awakens. After awakening, he remembers that vast city. Mahamati (Great Wisdom)! What do you think? Can that person be called a sage?'
Mahamati (Great Wisdom) said to the Buddha: 'No, World Honored One!'
The Buddha said to Mahamati (Great Wisdom): 'All foolish ordinary people, externalists, heretical views, and various views are also like this. They cannot realize phenomena, just like the manifestations of their own minds when they are asleep in a dream. They cling to external realms and cannot truly recognize them.'
著一異俱不俱有無非有非無常無常見故。大慧！譬如畫像不高不下，大慧！愚癡凡夫妄見諸法有高有下。大慧！于未來世依諸外道邪見心熏習，增長虛妄分別一異俱不俱有無非有非無常無常等。大慧！而彼外道自壞壞他，說如是言：『諸法不生不滅、有無寂靜。』彼人名為不正見者。大慧！彼諸外道謗因果法，因邪見故拔諸一切善根白法清凈之因。大慧！欲求勝法者當遠離說如是法人，彼人心著自他二見，執虛妄法墮于誹謗，建立邪心入于惡道。大慧！譬如目翳見虛空中有于毛輪，為他說言：『如是如是青黃赤白，汝何不觀？』大慧！而彼毛輪本自無體。何以故？有見不見故。大慧！諸外道等依邪見心虛妄分別亦復如是，虛妄執著一異俱不俱有無非有非無常無常生諸法故。大慧！譬如天雨生於水泡似頗梨珠，愚癡凡夫妄見執著，生於珠想東西走逐。大慧！而彼水泡非寶珠非不寶珠。何以故？有取不取故。大慧！彼諸外道因虛妄心分別熏習亦復如是，說非有法依因緣生，復有說言實有法滅。
「複次，大慧！彼諸外道建立三種量五分論，而作是言：『實有聖者內證之法離二自體，虛妄分別故。』大慧！離心、意、意識，轉身便得聖種類身，修行諸行無如是心，離自心見能取可取虛妄境界故；入如來地自身進趣證聖
【現代漢語翻譯】 現代漢語譯本：執著於一和異，既是一又是異，既是有又是無，既不是有也不是無，是常還是無常，都是因為常見的緣故。大慧（Mahamati，菩薩名）！譬如畫像，不高也不下。大慧！愚癡的凡夫錯誤地認為諸法有高有下。大慧！在未來世，依仗各種外道的邪見，內心受到薰染，增長虛妄的分別，如一和異，既是一又是異，既是有又是無，既不是有也不是無，常和無常等等。大慧！而那些外道自己毀壞自己，也毀壞他人，說這樣的話：『諸法不生不滅，有和無都是寂靜的。』那些人被稱為持有不正見者。大慧！那些外道誹謗因果之法，因為邪見而拔除一切善根，以及清凈白法的因。大慧！想要尋求殊勝之法的人，應當遠離說這樣法的人，那些人內心執著于自和他人的二見，執著虛妄之法而墮入誹謗，建立邪惡之心而進入惡道。大慧！譬如眼睛有翳病的人，看見虛空中好像有毛髮的輪廓，就對別人說：『就像這樣這樣青黃赤白，你為什麼不看？』大慧！而那毛髮的輪廓本來就沒有實體。為什麼呢？因為有人能看見，有人不能看見的緣故。大慧！各種外道等，依仗邪見之心虛妄分別也是這樣，虛妄地執著於一和異，既是一又是異，既是有又是無，既不是有也不是無，從而產生諸法。大慧！譬如天下雨，產生的水泡像頗梨珠（Sphatika，水晶），愚癡的凡夫錯誤地看見並執著，產生是寶珠的想法，到處追逐。大慧！而那水泡既不是寶珠，也不是不是寶珠。為什麼呢？因為有人取，有人不取的緣故。大慧！那些外道因為虛妄之心的分別薰染也是這樣，說沒有的法依仗因緣而生，又有人說實在有的法滅亡。
『再次，大慧！那些外道建立三種量和五分論，並且這樣說：『實在有聖者內心證悟的法，遠離二種自體，因為虛妄分別的緣故。』大慧！離開心、意、意識，轉身就能得到聖種類身，修行各種行為沒有這樣的心，離開自心所見，能夠獲取可獲取的虛妄境界的緣故；進入如來地（Tathagatagarbha，如來藏），自身前進證悟聖境。
【English Translation】 English version: Clinging to oneness and otherness, both oneness and otherness, both existence and non-existence, neither existence nor non-existence, permanence and impermanence, all arise from the habit of seeing. Mahamati (name of a Bodhisattva)! It is like a painted image, neither high nor low. Mahamati! Foolish ordinary people falsely perceive that all dharmas have high and low. Mahamati! In the future, relying on the heretical views of various external paths, the mind is influenced, increasing false discriminations such as oneness and otherness, both oneness and otherness, both existence and non-existence, neither existence nor non-existence, permanence and impermanence, and so on. Mahamati! And those heretics destroy themselves and others, saying such things: 'All dharmas neither arise nor cease, existence and non-existence are both tranquil.' Those people are called holders of incorrect views. Mahamati! Those heretics slander the law of cause and effect, and because of heretical views, they uproot all good roots and the cause of pure white dharmas. Mahamati! Those who wish to seek the supreme Dharma should stay away from those who speak such Dharma, those people's minds are attached to the two views of self and other, clinging to false dharmas and falling into slander, establishing evil minds and entering evil paths. Mahamati! For example, a person with cataracts sees hair-like wheels in the empty space, and says to others: 'Like this, like this, blue, yellow, red, and white, why don't you look?' Mahamati! But those hair-like wheels originally have no substance. Why? Because some see them and some do not. Mahamati! Various heretics and others, relying on the mind of heretical views, falsely discriminate in the same way, falsely clinging to oneness and otherness, both oneness and otherness, both existence and non-existence, neither existence nor non-existence, thus producing all dharmas. Mahamati! For example, when it rains, the water bubbles that are produced resemble Sphatika (crystal) beads, and foolish ordinary people falsely see and cling to them, thinking they are jewels and chasing after them everywhere. Mahamati! But those water bubbles are neither jewels nor not jewels. Why? Because some take them and some do not. Mahamati! Those heretics, because of the influence of false discriminations, are also like this, saying that non-existent dharmas arise depending on conditions, and some say that truly existent dharmas cease.
'Furthermore, Mahamati! Those heretics establish three kinds of proofs and a five-part argument, and say this: 'There truly exists the Dharma of inner realization of the sages, which is separate from the two self-natures, because of false discriminations.' Mahamati! Leaving behind mind, thought, and consciousness, one can immediately obtain the body of a noble lineage, practicing various actions without such a mind, because one can grasp the false realms that can be grasped by leaving behind the views of one's own mind; entering the Tathagatagarbha (Tathagata womb), one's own self advances and realizes the holy state.'
智故；如實修行者，不生有無心故。大慧！如實修行必得如是境界故。大慧！若取有無法者，即為我相人相眾生相壽者相故。大慧！說有無法自相同相，是名應化佛說，非法佛說。複次，大慧！應化如來說如是法，隨順愚癡凡夫見心令其修行，非為建立如實修行，示現自身內證聖智三昧樂行故。大慧！譬如人見水中樹影。大慧！彼非影非不影。何以故？有樹則有、無樹則無故。大慧！彼諸外道依邪見心妄想熏習亦復如是，分別一異俱不俱有無非有非無常無常，妄想分別故。何以故？以不覺知唯自心見故。大慧！譬如明鏡隨緣得見一切色像無分別心。大慧！彼非像非不像。何以故？有緣得見無緣不見故。大慧！愚癡凡夫自心分別見像有無。大慧！一切外道自心妄想分別映象亦復如是，見一異俱不俱故。大慧！譬如諸響因人山河水風空屋和合而聞，彼所聞響非有非無。何以故？因聲聞聲故。大慧！一切外道自心虛妄分別熏習，見一異俱不俱有無非有非無常無常故。大慧！譬如大地無諸草木園林之處，因於日光塵土和合見水波動，而彼水波非有非無。何以故？令眾生歡喜不歡喜故。大慧！一切外道愚癡凡夫亦復如是，因無始來煩惱心熏習戲論，分別生住滅一異俱不俱有無非有非無常無常，聖人內身證智門中，示現陽焰渴愛事
【現代漢語翻譯】 現代漢語譯本： 智慧的緣故；如實修行的人，不會生起執著于『有』或『無』的心。大慧（Mahamati，菩薩名）！如實修行必定能得到這樣的境界。大慧！如果執取『有』或『無』的法，那就是執著於我相（Atma-lakshana，執著于自我的表象）、人相（Pudgala-lakshana，執著於人的表象）、眾生相（Sattva-lakshana，執著于眾生的表象）和壽者相（Jiva-lakshana，執著于壽命的表象）。大慧！所說的『有』和『無』的自相和共相，這是應化佛（Nirmanakaya Buddha，佛的化身）所說的，不是法佛（Dharmakaya Buddha，佛的法身）所說的。 再者，大慧！應化如來（Tathagata，如來的應化身）說這樣的法，是爲了順應愚癡凡夫的見解和心念，讓他們能夠修行，而不是爲了建立如實的修行，只是爲了示現自身內在證悟的聖智三昧（Samadhi，三昧，一種精神集中狀態）的快樂行持。大慧！譬如有人看見水中的樹影。 大慧！那樹影既非真實存在，也非完全不存在。為什麼呢？因為有樹才會有影，沒有樹就沒有影。大慧！那些外道（Tirthika，佛教以外的修行者）依憑邪見之心，被虛妄的念頭薰染，也是這樣，分別『一』和『異』、『俱』和『不俱』、『有』和『無』、『非有』和『非無』、『常』和『無常』，都是虛妄的分別。為什麼呢？因為他們不覺知一切都是自心的顯現。 大慧！譬如明亮的鏡子，隨著因緣能夠顯現一切色像，而鏡子本身沒有分別心。大慧！那些影像既非真實存在，也非完全不存在。為什麼呢？因為有因緣才能顯現，沒有因緣就不能顯現。大慧！愚癡的凡夫用自己的心分別影像的『有』和『無』。大慧！一切外道用自己虛妄的念頭分別映象也是這樣，看見『一』和『異』、『俱』和『不俱』。 大慧！譬如各種聲響，因為人、山、河流、風、空屋等因素和合而聽見，所聽見的聲響既非真實存在，也非完全不存在。為什麼呢？因為是因聲音而聽見聲音。大慧！一切外道用自己虛妄的分別念頭薰染，看見『一』和『異』、『俱』和『不俱』、『有』和『無』、『非有』和『非無』、『常』和『無常』。 大慧！譬如大地沒有草木園林的地方，因為陽光和塵土和合，看見像水波一樣的景象，而那些水波既非真實存在，也非完全不存在。為什麼呢？因為能令眾生歡喜或不歡喜。大慧！一切外道和愚癡的凡夫也是這樣，因為無始以來被煩惱心薰染，用戲論分別『生』、『住』、『滅』、『一』和『異』、『俱』和『不俱』、『有』和『無』、『非有』和『非無』、『常』和『無常』，在聖人內在證悟智慧的門徑中，示現如陽焰（Mirage，海市蜃樓）般虛幻的渴愛之事。
【English Translation】 English version: Because of wisdom; those who practice truly do not give rise to thoughts of existence or non-existence. Mahamati (name of a Bodhisattva)! Those who practice truly will certainly attain such a state. Mahamati! If one grasps at the dharmas of existence or non-existence, that is grasping at the characteristics of self (Atma-lakshana, the characteristic of clinging to a self), the characteristics of a person (Pudgala-lakshana, the characteristic of clinging to a person), the characteristics of beings (Sattva-lakshana, the characteristic of clinging to beings), and the characteristics of a life (Jiva-lakshana, the characteristic of clinging to a life span). Mahamati! Speaking of the self-nature and common nature of existence and non-existence, this is what the Transformation Buddha (Nirmanakaya Buddha, the emanation body of the Buddha) speaks, not what the Dharma Buddha (Dharmakaya Buddha, the Dharma body of the Buddha) speaks. Furthermore, Mahamati! The Transformation Tathagata (Tathagata, the thus-gone-one in transformation) speaks such dharmas to accord with the views and minds of foolish ordinary people, so that they may practice, not to establish true practice, but to demonstrate the joyful practice of the Samadhi (Samadhi, a state of mental concentration) of the inner realization of the wisdom of the sages. Mahamati! It is like a person seeing the reflection of a tree in the water. Mahamati! That reflection is neither a real reflection nor a non-reflection. Why? Because if there is a tree, there is a reflection; if there is no tree, there is no reflection. Mahamati! Those non-Buddhists (Tirthika, practitioners of non-Buddhist traditions) who rely on minds of wrong views and are perfumed by deluded thoughts are also like this, discriminating between one and different, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence; they are deluded discriminations. Why? Because they do not realize that it is only their own mind that they are seeing. Mahamati! It is like a bright mirror that, according to conditions, can reflect all forms and images without any discriminating mind. Mahamati! Those images are neither real images nor non-images. Why? Because they can be seen when conditions are present, and cannot be seen when conditions are absent. Mahamati! Foolish ordinary people discriminate with their own minds about the existence and non-existence of images. Mahamati! All non-Buddhists also discriminate about mirror images with their own deluded thoughts, seeing one and different, both and neither. Mahamati! It is like various sounds that are heard because of the combination of people, mountains, rivers, wind, and empty houses; the sounds that are heard are neither existent nor non-existent. Why? Because they are heard due to sound. Mahamati! All non-Buddhists are perfumed by their own minds' false discriminations, seeing one and different, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence. Mahamati! It is like a place on the earth without grass, trees, gardens, or forests; because of the combination of sunlight and dust, one sees what appears to be water ripples, but those water ripples are neither existent nor non-existent. Why? Because they cause beings to be happy or unhappy. Mahamati! All non-Buddhists and foolish ordinary people are also like this; because they have been perfumed by afflictive minds since beginningless time, they use playful talk to discriminate between arising, abiding, ceasing, one and different, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence; in the gate of the inner self-realized wisdom of the sages, they demonstrate the mirage (Mirage, an optical illusion) of thirsting after love.
故。大慧！譬如有人依咒術力起于死屍，機關木人無眾生體，依毗舍阇力、依巧師力作去來事，而諸愚癡凡夫執著以為實有，以去來故。大慧！愚癡凡夫諸外道等墮邪見心亦復如是，執著虛妄一異俱不俱有無非有非無常無常故；是故凡夫外道，虛妄建立如是法故。是故，大慧！汝當遠離生住滅一異俱不俱有無非有非無常無常故；自身內證聖智分別故。」
爾時世尊重說偈言：
「五陰及於識， 如水中樹影； 如幻夢所見， 莫依意識取。 諸法如毛輪， 如焰水迷惑； 觀察於三界， 一切如幻夢， 若能如是觀， 修行得解脫。 如夏獸愛水， 搖動迷惑心； 彼處無水事， 妄想見為水。 如意識種子， 境界動生見； 愚癡取為實， 彼法生如翳。 無始世愚癡， 取物如懷抱； 如因榍出榍， 誑凡夫入法。 幻起尸機關， 夢電云恒爾； 觀世間如是， 斷有得解脫。 陽焰虛空中， 無有諸識知； 觀諸法如是， 不著一切法。 諸識唯有名， 以諸相空無； 見陰如毛輪， 何法中分別？ 畫及諸毛輪， 幻夢揵闥婆； 火輪禽趣水， 實無而見有。 常無常及一， 二俱及不俱； 依無始因縛，
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『大慧（Mahamati）！譬如有人依靠咒術的力量使死屍站立起來，或者像機關木人一樣，它們本身沒有生命，依靠毗舍阇（Pisacha，惡鬼）的力量，或者依靠工匠的技巧，做出行走和動作的事情。但是那些愚蠢的凡夫卻執著地認為這些是真實存在的，因為它們能行走和動作。大慧（Mahamati）！愚蠢的凡夫和那些外道，也同樣陷入邪見之中，執著于虛妄的「一」與「異」、「俱」與「不俱」、「有」與「無」、「非有非無」、「常」與「無常」等概念。因此，凡夫和外道才會虛妄地建立這些法。所以，大慧（Mahamati）！你應該遠離生、住、滅、「一」與「異」、「俱」與「不俱」、「有」與「無」、「非有非無」、「常」與「無常」等概念，通過自身內在的證悟和聖智來進行分辨。』 這時，世尊又說了偈語： 『五陰（Pancha Skandha）以及識（Vijnana），如同水中的樹影； 如同幻覺和夢中所見，不要依靠意識去執取。 諸法（Dharma）如同毛髮所見的輪狀物（指眼病所見），如同陽光下的水汽（海市蜃樓）迷惑人； 觀察這三界（Trailokya），一切都如同幻覺和夢境， 如果能夠這樣觀察，修行就能得到解脫。 如同夏季的野獸喜愛水，（但那只是海市蜃樓）搖動著迷惑的心； 那個地方並沒有水，只是妄想看到水。 如同意識的種子，境界的動搖產生所見； 愚癡的人執取它為真實，那種法的產生就像眼翳。 從無始以來，愚癡的人們，執取事物就像懷抱東西一樣； 如同用木楔敲出木楔，欺騙凡夫進入法中（指錯誤的法）。 幻術變出的屍體，機關人，夢境，閃電，雲彩，一直都是這樣虛幻； 觀察世間萬物如同這些虛幻之物，斷除有見就能得到解脫。 陽光下的水汽在虛空中，沒有諸識（Vijnana）能夠認知； 觀察諸法（Dharma）如同這樣虛幻，就不會執著於一切法。 諸識（Vijnana）只是一個名稱，因為諸相（Lakshana）是空無的； 見到五陰（Pancha Skandha）如同毛髮所見的輪狀物，在什麼法中進行分別呢？ 繪畫以及毛髮所見的輪狀物，幻術，夢境，乾闥婆（Gandharva，一種天神）； 火輪，禽鳥所見的水，實際上沒有卻被看到有。 常與無常，以及一，二，俱，不俱； 都是依靠無始以來的因的束縛，'
【English Translation】 English version: The Buddha said: 'Mahamati! It is like someone who, relying on the power of mantras, raises a corpse, or like mechanical wooden figures that have no sentient body, relying on the power of Pisacha (evil spirits), or relying on the skill of craftsmen, perform actions of going and coming. But those foolish ordinary people stubbornly believe that these are real, because they can go and come. Mahamati! Foolish ordinary people and those heretics also fall into wrong views in the same way, clinging to the false concepts of 'one' and 'different,' 'both' and 'neither,' 'being' and 'non-being,' 'neither being nor non-being,' 'permanent' and 'impermanent.' Therefore, ordinary people and heretics falsely establish these dharmas. Therefore, Mahamati! You should stay away from birth, dwelling, decay, 'one' and 'different,' 'both' and 'neither,' 'being' and 'non-being,' 'neither being nor non-being,' 'permanent' and 'impermanent,' and discern through your own inner realization and sacred wisdom.' At that time, the World Honored One spoke in verse: 'The five skandhas (Pancha Skandha) and consciousness (Vijnana), are like the reflection of a tree in water; Like what is seen in illusions and dreams, do not rely on consciousness to grasp them. All dharmas (Dharma) are like a hair-wheel (seen by those with eye disease), like shimmering water (mirage) that deludes; Observing the three realms (Trailokya), everything is like illusions and dreams, If one can observe in this way, cultivation will lead to liberation. Like summer beasts loving water, (but it's just a mirage) shaking the deluded mind; There is no water in that place, it is just a delusion of seeing water. Like the seeds of consciousness, the movement of the realm produces what is seen; Foolish people grasp it as real, that dharma arises like a cataract. From beginningless time, foolish people, grasp things as if embracing them; Like driving out a wedge with a wedge, deceiving ordinary people into the dharma (referring to wrong dharma). Corpses raised by illusion, mechanical figures, dreams, lightning, clouds, are always like this illusory; Observing the world as these illusory things, cutting off the view of existence leads to liberation. Shimmering water in the empty sky, has no consciousness (Vijnana) to know; Observing all dharmas (Dharma) as this illusory, one will not cling to any dharma. Consciousness (Vijnana) is just a name, because all characteristics (Lakshana) are empty and without substance; Seeing the five skandhas (Pancha Skandha) as a hair-wheel, in what dharma is there to discriminate? Paintings and hair-wheels, illusions, dreams, Gandharvas (a type of celestial being); Fire wheels, water seen by birds, are actually not there but are seen as there. Permanence and impermanence, as well as one, two, both, neither; All rely on the bondage of causes from beginningless time,'
凡夫迷惑心。 鏡寶水眼中， 現諸種種像， 妄見種種色， 如夢石女兒； 一切法無實， 如獸愛空水。
「複次，大慧！諸佛如來說法離四種見，謂離一異俱不俱故，遠離建立有無故。大慧！一切諸佛如來說法，依實際因緣寂滅解脫故。大慧！一切諸佛如來說法，依究竟境界，非因自性、自在天、無因、微塵、時，不依如是說法。
「複次，大慧！諸佛說法離二種障，煩惱障、智障，如大商主將諸人眾，次第置於至未曾見究竟安隱寂靜之處，次第安置令善解知乘地差別相故。
「複次，大慧！有四種禪。何等為四？一者、愚癡凡夫所行禪；二者、觀察義禪；三者、念真如禪；四者、諸佛如來禪。大慧！何者愚癡凡夫所行禪？謂聲聞緣覺外道修行者，觀人無我自相同相骨鎖故；無常苦無我不凈執著諸相，如是如是決定畢竟不異故；如是次第因前觀次第上上乃至非想滅盡定解脫，是名愚癡凡夫外道聲聞等禪。
「大慧！何者觀察義禪？謂觀人無我自相同相故；見愚癡凡夫外道自相同相自他相無實故；觀法無我諸地行相義次第故。大慧！是名觀察義禪。
「大慧！何者觀真如禪？謂觀察虛妄分別因緣，如實知二種無我，如實分別一切諸法無實體相，爾時不住分別心中得寂
【現代漢語翻譯】 現代漢語譯本 凡夫被迷惑的心，就像鏡子、寶珠和水中，顯現出各種各樣的影像，錯誤地認為有各種顏色，如同夢中的石女一樣；一切法都沒有實體，如同野獸喜愛空中的水一樣。
『再者，大慧（Mahamati）！諸佛如來說法遠離四種見解，也就是遠離一、異、俱、不俱的觀點，遠離建立有和無的觀點。大慧（Mahamati）！一切諸佛如來說法，依據實際的因緣和寂滅解脫的道理。大慧（Mahamati）！一切諸佛如來說法，依據究竟的境界，不依賴於因、自性、自在天（Isvara）、無因、微塵、時間等，不依據這些說法。』
『再者，大慧（Mahamati）！諸佛說法遠離兩種障礙，煩惱障和智障，就像大商主帶領眾人，依次安置在未曾見過的究竟安穩寂靜之處，依次安置使他們善於瞭解乘地的差別相。』
『再者，大慧（Mahamati）！有四種禪。哪四種？一是愚癡凡夫所行的禪；二是觀察義禪；三是念真如禪；四是諸佛如來禪。大慧（Mahamati）！什麼是愚癡凡夫所行的禪？就是聲聞、緣覺、外道修行者，觀察人無我的自身同相和骨鎖；觀察無常、苦、無我、不凈，執著于各種表相，像這樣決定且畢竟沒有差異；像這樣依次因為前面的觀察，依次向上達到非想非非想處定和滅盡定解脫，這叫做愚癡凡夫、外道、聲聞等的禪。』
『大慧（Mahamati）！什麼是觀察義禪？就是觀察人無我的自身同相；見到愚癡凡夫、外道的自身同相、自他相沒有實體；觀察法無我的各個地行的表相和意義的次第。大慧（Mahamati）！這叫做觀察義禪。』
『大慧（Mahamati）！什麼是觀真如禪？就是觀察虛妄分別的因緣，如實地知道兩種無我，如實地分別一切諸法沒有實體之相，這時不住在分別心中而得到寂靜。』
【English Translation】 English version The deluded mind of ordinary beings, like mirrors, jewels, and water, reflects various images, mistakenly perceiving various colors, like a stone woman in a dream; all dharmas are without substance, like beasts loving water in the sky.
'Furthermore, Mahamati! The Tathagatas (Tathagata) preach the Dharma (Dharma) free from four kinds of views, namely, free from the views of one, different, both, and neither; free from establishing existence and non-existence. Mahamati! All Tathagatas preach the Dharma based on the actual causal conditions and the liberation of quiescence. Mahamati! All Tathagatas preach the Dharma based on the ultimate realm, not relying on cause, self-nature, Isvara (Isvara), no cause, atoms, or time; they do not preach the Dharma based on these.'
'Furthermore, Mahamati! The Buddhas' (Buddha) teachings are free from two kinds of hindrances: the hindrance of afflictions and the hindrance of knowledge, like a great merchant leading a crowd of people, placing them in order in an ultimate, safe, and quiet place that they have never seen before, arranging them in order so that they can understand the differences in the stages of the path.'
'Furthermore, Mahamati! There are four kinds of Dhyana (Dhyana). What are the four? First, the Dhyana practiced by foolish ordinary beings; second, the Dhyana of observing meaning; third, the Dhyana of contemplating Suchness (Tathata); fourth, the Dhyana of the Tathagatas. Mahamati! What is the Dhyana practiced by foolish ordinary beings? It is when Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), and non-Buddhist practitioners observe the self-nature and bone-locks of the absence of self in persons; they observe impermanence, suffering, no-self, and impurity, clinging to various appearances, and in this way, they are determined and ultimately without difference; in this way, they gradually progress from the previous observation to the attainment of the state of neither perception nor non-perception and the cessation of perception and feeling, which is called the Dhyana of foolish ordinary beings, non-Buddhists, Sravakas, and others.'
'Mahamati! What is the Dhyana of observing meaning? It is when one observes the self-nature of the absence of self in persons; one sees that the self-nature, self-other nature of foolish ordinary beings and non-Buddhists are without substance; one observes the appearances and meanings of the stages of the path of the absence of self in dharmas. Mahamati! This is called the Dhyana of observing meaning.'
'Mahamati! What is the Dhyana of contemplating Suchness? It is when one observes the causal conditions of false discriminations, truly knowing the two kinds of no-self, truly distinguishing that all dharmas have no substantial appearance, and at that time, one attains quiescence without dwelling in the discriminating mind.'
靜境界。大慧！是名觀真如禪。
「大慧！何者觀察如來禪？謂如實入如來地故；入內身聖智相三空三種樂行故；能成辦眾生所作不可思議。大慧！是名觀察如來禪。」
爾時世尊重說偈言：
「凡夫等行禪， 觀察義相禪， 觀念真如禪， 究竟佛凈禪。 譬如日月形， 缽頭摩海相， 虛空火盡相， 行者如是觀。 如是種種相， 墮于外道法， 亦墮于聲聞， 辟支佛等行。 舍離於一切， 則是無所有； 時十方剎土， 諸佛真如手， 摩彼行者頂， 入真如無相。」
爾時聖者大慧菩薩摩訶薩白佛言：「世尊！言涅槃涅槃者，說何等法名為涅槃？」
佛告聖者大慧菩薩言：「大慧！言涅槃者，轉滅諸識法體相故；轉諸見熏習故；轉心、意、阿梨耶識法相熏習，名為涅槃。大慧！我及諸佛說如是涅槃法體境界空事故。複次，大慧！言涅槃者，謂內身聖智修行境界故；離虛妄分別有無法故。大慧！云何非常？謂離自相同相分別法故，是故非常。大慧！云何非斷？謂過去未來現在一切聖人內身證得故，是故非斷。大慧！般涅槃者非死非滅。大慧！若般涅槃是死法者，應有生縛故。大慧！若般涅槃是滅法者，應墮有為法故。是故，大慧！般涅槃者非
【現代漢語翻譯】 現代漢語譯本 靜境界。大慧（Mahamati，菩薩名）！這叫做觀真如禪。
『大慧！什麼是觀察如來禪？就是如實地進入如來地；進入內身聖智所顯現的三空（人空、法空、空空）三種樂行（遠離煩惱的清凈行、利益眾生的慈悲行、以及證悟真理的智慧行）；能夠成就眾生所作的不可思議之事。大慧！這叫做觀察如來禪。』
這時，世尊又說了偈語：
『凡夫所行的禪，觀察義相的禪，觀念真如的禪，究竟佛的清凈禪。 譬如日月之形，缽頭摩海之相，虛空火盡之相，修行者如此觀想。 像這樣種種的相，會墮入外道法中，也會墮入聲聞、辟支佛等所行之道。 捨棄這一切，就是無所有；這時十方剎土，諸佛真如之手，會摩修行者的頭頂，讓他進入真如無相的境界。』
這時，聖者大慧菩薩摩訶薩對佛說：『世尊！所說的涅槃涅槃，是指什麼法叫做涅槃？』
佛告訴聖者大慧菩薩說：『大慧！所說的涅槃，是轉變滅除諸識的法體和相；轉變諸見的熏習；轉變心、意、阿梨耶識的法相熏習，這叫做涅槃。大慧！我和諸佛所說的涅槃，是法體境界空寂的緣故。』 『再者，大慧！所說的涅槃，是指內身聖智修行的境界；遠離虛妄分別的有和無法。大慧！為什麼說不是常？因為遠離自相和同相的分別法，所以說不是常。大慧！為什麼說不是斷？因為過去、未來、現在一切聖人內身證得的緣故，所以說不是斷。大慧！般涅槃不是死也不是滅。大慧！如果般涅槃是死法，就應該有生之束縛。大慧！如果般涅槃是滅法，就應該墮入有為法。所以，大慧！般涅槃不是』
【English Translation】 English version The state of stillness. Mahamati (a Bodhisattva's name)! This is called contemplating the 'Tathata-samadhi' (Zen of True Suchness).
'Mahamati! What is the 'Tathagata-samadhi' (Zen of the Tathagata)? It is to enter the 'Tathagata-bhumi' (stage of the Tathagata) in accordance with reality; to enter the three emptinesses (emptiness of person, emptiness of phenomena, and emptiness of emptiness) and three joyful practices (pure practice of being free from afflictions, compassionate practice of benefiting sentient beings, and wise practice of realizing the truth) manifested by the inner self's sacred wisdom; to be able to accomplish the inconceivable deeds done by sentient beings. Mahamati! This is called contemplating the 'Tathagata-samadhi'.'
At that time, the World Honored One spoke in verse:
'The Zen practiced by ordinary people, the Zen of observing the characteristics of meaning, the Zen of contemplating True Suchness, the ultimate pure Zen of the Buddha. Like the shape of the sun and moon, the appearance of the 'Padma' (lotus) sea, the appearance of the exhaustion of fire in space, the practitioner contemplates in this way. Such various appearances will fall into the doctrines of externalists, and will also fall into the practices of 'Sravakas' (voice-hearers), 'Pratyekabuddhas' (solitary Buddhas), and others. Abandoning all of these is 'nothing whatsoever'; at this time, in the ten directions' lands, the 'Tathata' hands of all the Buddhas will rub the crown of the practitioner's head, allowing him to enter the 'Tathata' (True Suchness) without characteristics.'
At that time, the holy Mahamati Bodhisattva Mahasattva said to the Buddha: 'World Honored One! What is the Dharma called 'Nirvana' when you speak of 'Nirvana, Nirvana'?'
The Buddha told the holy Mahamati Bodhisattva: 'Mahamati! What is called 'Nirvana' is the transformation and extinction of the Dharma body and characteristics of all consciousnesses; the transformation of the habitual influences of all views; the transformation of the habitual influences of the Dharma characteristics of mind, 'Manas' (intellect), and 'Alaya-vijnana' (storehouse consciousness), this is called 'Nirvana'. Mahamati! The 'Nirvana' that I and all the Buddhas speak of is because the Dharma body's realm is empty and still.' 'Furthermore, Mahamati! What is called 'Nirvana' refers to the realm of inner self's sacred wisdom practice; being free from the false discriminations of existence and non-existence. Mahamati! Why is it said to be not permanent? Because it is free from the discriminating Dharmas of self-characteristics and common characteristics, therefore it is said to be not permanent. Mahamati! Why is it said to be not annihilation? Because all the sages of the past, future, and present have attained it within their inner selves, therefore it is said to be not annihilation. Mahamati! 'Parinirvana' (complete Nirvana) is neither death nor extinction. Mahamati! If 'Parinirvana' were the Dharma of death, there should be the bondage of birth. Mahamati! If 'Parinirvana' were the Dharma of extinction, it should fall into conditioned Dharmas. Therefore, Mahamati! 'Parinirvana' is not'
死非滅，如實修行者之所歸依故。複次，大慧！言涅槃者非可取非可舍，非此處非彼處，非斷非常，非一義非種種義，是故名為涅槃。複次，大慧！聲聞涅槃者，觀察自相同相覺諸法故，名聲聞涅槃。大慧！辟支佛涅槃者不樂憒鬧，見諸境界無常無樂無我無凈，不生顛倒相，是故聲聞辟支佛非究竟處生涅槃想故。
「複次，大慧！我為汝說二法體相。何等為二？一者、執著言說體相；二者、執著世事體相。大慧！何者執著言說體相？謂無始來執著言說戲論熏習生故。大慧！何者執著世事體相？謂不如實知唯是自心見外境界故。
「複次，大慧！諸菩薩摩訶薩依二種願力住持故，頂禮諸佛、如來、應、正遍知問所疑事。大慧！何等二種願力住持？一者、依三昧三摩跋提住持力；二者、遍身得樂，謂佛如來手摩其頂受位住持力。大慧！諸菩薩摩訶薩住初地中，承諸如來住持力故，名入菩薩大乘光明三昧。大慧！諸菩薩摩訶薩入大乘光明三昧已，爾時十方諸佛、如來、應、正遍知，與諸菩薩住持力故現身口意。大慧！如金剛藏菩薩摩訶薩，及余成就如是功德相菩薩摩訶薩。大慧！如是諸菩薩摩訶薩，住初地中三昧三摩跋提力住持故；以百千萬億劫修集善根力故；次第如實知地對治法相成就。菩薩摩訶薩至法雲地
【現代漢語翻譯】 現代漢語譯本：死亡並非滅絕，因為如實修行的人會歸依它。此外，大慧（Mahamati）！所謂的涅槃（Nirvana）既不可取也不可舍，既非在此處也非在彼處，既非斷滅也非恒常，既非單一意義也非種種意義，因此才被稱為涅槃（Nirvana）。此外，大慧（Mahamati）！聲聞（Sravaka）的涅槃（Nirvana），是因為觀察自相和共相而覺悟諸法，所以稱為聲聞（Sravaka）的涅槃（Nirvana）。大慧（Mahamati）！辟支佛（Pratyekabuddha）的涅槃（Nirvana）是不喜歡喧鬧，見到諸境界是無常、無樂、無我、無凈，不生起顛倒之相，因此聲聞（Sravaka）和辟支佛（Pratyekabuddha）並非究竟之處，因為他們生起了涅槃（Nirvana）之想。 此外，大慧（Mahamati）！我為你宣說二法之體相。哪兩種呢？一是執著言說之體相；二是執著世事之體相。大慧（Mahamati）！什麼是執著言說之體相呢？就是因為無始以來執著言說戲論的熏習而產生。大慧（Mahamati）！什麼是執著世事之體相呢？就是不如實地知曉一切唯是自心所見的外在境界。 此外，大慧（Mahamati）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva）依靠兩種願力住持，所以頂禮諸佛、如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），請問所疑惑之事。大慧（Mahamati）！哪兩種願力住持呢？一是依靠三昧（Samadhi）三摩跋提（Samapatti）的住持力；二是遍身得到快樂，也就是佛、如來（Tathagata）用手摩其頂，接受授記的住持力。大慧（Mahamati）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva）住在初地中，承受諸如來（Tathagata）的住持力，所以名為進入菩薩大乘光明三昧（Mahayana Light Samadhi）。大慧（Mahamati）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva）進入大乘光明三昧（Mahayana Light Samadhi）后，這時十方諸佛、如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），爲了給予諸位菩薩住持力，而顯現身口意。大慧（Mahamati）！例如金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-Mahasattva），以及其他成就如此功德相的菩薩摩訶薩（Bodhisattva-Mahasattva）。大慧（Mahamati）！像這樣的諸位菩薩摩訶薩（Bodhisattva-Mahasattva），住在初地中，依靠三昧（Samadhi）三摩跋提（Samapatti）的力量住持；因為以百千萬億劫修集善根的力量；次第如實地知曉地對治法相的成就。菩薩摩訶薩（Bodhisattva-Mahasattva）到達法雲地。
【English Translation】 English version: Death is not annihilation, because it is the refuge of those who practice truthfully. Furthermore, Mahamati (Great Wisdom)! Nirvana (extinction) is neither something to be taken nor something to be abandoned; it is neither here nor there; it is neither cessation nor permanence; it is neither a single meaning nor various meanings; therefore, it is called Nirvana (extinction). Furthermore, Mahamati (Great Wisdom)! The Nirvana (extinction) of Sravakas (Hearers) is so called because they observe the self-nature and the common nature and awaken to all dharmas. Mahamati (Great Wisdom)! The Nirvana (extinction) of Pratyekabuddhas (Solitary Buddhas) is that they do not delight in noise and confusion, and they see that all realms are impermanent, without joy, without self, and without purity, and they do not give rise to inverted appearances. Therefore, Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) are not the ultimate refuge, because they give rise to the thought of Nirvana (extinction). Furthermore, Mahamati (Great Wisdom)! I will explain to you the characteristics of two dharmas. What are the two? One is the characteristic of attachment to speech; the other is the characteristic of attachment to worldly affairs. Mahamati (Great Wisdom)! What is the characteristic of attachment to speech? It is produced by the habitual tendencies of attachment to verbal play since beginningless time. Mahamati (Great Wisdom)! What is the characteristic of attachment to worldly affairs? It is because one does not truly know that the external realms are only the manifestations of one's own mind. Furthermore, Mahamati (Great Wisdom)! The Bodhisattva-Mahasattvas (Great Bodhisattvas) rely on two kinds of vows to abide and uphold, and therefore prostrate to all Buddhas, Tathagatas (Thus Come Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones), and ask about their doubts. Mahamati (Great Wisdom)! What are the two kinds of vows that they rely on to abide and uphold? One is the power of abiding and upholding through Samadhi (concentration) and Samapatti (attainment); the other is the joy that pervades the body, which is the power of abiding and upholding through the Buddha, the Tathagata (Thus Come One), touching their heads with his hand and bestowing prediction. Mahamati (Great Wisdom)! The Bodhisattva-Mahasattvas (Great Bodhisattvas) who abide in the first ground, because they receive the upholding power of all the Tathagatas (Thus Come Ones), are called those who have entered the Mahayana Light Samadhi (Great Vehicle Light Concentration) of the Bodhisattvas. Mahamati (Great Wisdom)! When the Bodhisattva-Mahasattvas (Great Bodhisattvas) have entered the Mahayana Light Samadhi (Great Vehicle Light Concentration), at that time, the Buddhas, the Tathagatas (Thus Come Ones), the Arhats (Worthy Ones), the Samyaksambuddhas (Perfectly Enlightened Ones) of the ten directions manifest their body, speech, and mind in order to give the Bodhisattvas the power to abide and uphold. Mahamati (Great Wisdom)! For example, Vajragarbha Bodhisattva-Mahasattva (Vajragarbha Great Bodhisattva), and other Bodhisattva-Mahasattvas (Great Bodhisattvas) who have accomplished such qualities. Mahamati (Great Wisdom)! Such Bodhisattva-Mahasattvas (Great Bodhisattvas), abiding in the first ground, rely on the power of Samadhi (concentration) and Samapatti (attainment) to abide and uphold; because of the power of accumulating roots of goodness for hundreds of thousands of millions of kalpas; they gradually and truly know the accomplishment of the characteristics of the antidotal dharmas of the grounds. The Bodhisattva-Mahasattva (Great Bodhisattva) reaches the Cloud of Dharma Ground.
，住大寶蓮華王宮殿師子座上坐，同類菩薩摩訶薩眷屬圍繞，寶冠瓔珞莊嚴其身，如閻浮檀金瞻卜日月光明勝蓮花色。
「爾時十方一切諸佛各申其手，遙摩蓮花王座上菩薩摩訶薩頂，如得自在王、帝釋王、轉輪王灌太子頂授位故。大慧！彼授位菩薩，及眷屬菩薩摩訶薩，依如來手摩頂故得遍身樂，是故言手摩菩薩頂住持力。大慧！是名諸菩薩摩訶薩二種住持力。大慧！諸菩薩摩訶薩依此二種住持力故，能觀察一切諸如來身。大慧！若無二種住持力者，則不得見諸佛如來。大慧！若諸菩薩摩訶薩，離二種住持力能說法者，愚癡凡夫亦應說法。何以故？謂不以得諸佛住持力故。大慧！依諸如來住持力故，山河石壁草木園林及種種伎樂，城邑聚落宮殿屋宅，皆能出於說法之聲，自然皆出伎樂之音。大慧！何況有心者聾盲瘖啞無量眾生離諸苦惱。大慧！諸佛如來住持之力，無量利益安樂眾生。」
大慧菩薩復白佛言：「世尊！世尊何故諸菩薩摩訶薩入三昧三摩跋提及入諸地時，諸佛、如來、應、正遍知作住持力？」
佛告大慧：「為護魔業煩惱散亂心故；為不墮聲聞禪定地故；為內身證如來地故；為增長內身證法故。大慧！是故諸佛、如來、應、正遍知為諸菩薩作住持力。大慧！若諸如來不為菩薩作住持
【現代漢語翻譯】 現代漢語譯本：居住在大寶蓮華王宮殿的獅子座上，與同類的菩薩摩訶薩眷屬圍繞，用寶冠和瓔珞莊嚴自身，如同閻浮檀金、瞻卜花、日月的光明，勝過蓮花的顏色。
『這時，十方一切諸佛各自伸出手，遙遠地摩蓮花王座上的菩薩摩訶薩的頭頂，如同得自在王（自在之王，指擁有絕對權力的統治者）、帝釋王（帝釋天，佛教的護法神）、轉輪王（擁有統治世界的輪寶的理想君主）灌頂太子授予王位一樣。大慧（菩薩名）！那些被授予王位的菩薩，以及眷屬菩薩摩訶薩，依靠如來用手摩頂的緣故，得到遍身的快樂，所以說用手摩菩薩的頭頂是住持力。大慧！這叫做諸菩薩摩訶薩的兩種住持力。大慧！諸菩薩摩訶薩依靠這兩種住持力的緣故，能夠觀察一切諸如來的身。大慧！如果沒有這兩種住持力，就不能得見諸佛如來。大慧！如果諸菩薩摩訶薩，離開這兩種住持力就能說法，那麼愚癡的凡夫也應該能說法了。為什麼呢？因為他們沒有得到諸佛的住持力。大慧！依靠諸如來的住持力，山河、石壁、草木、園林以及種種伎樂，城邑、聚落、宮殿、屋宅，都能發出說法的聲音，自然都能發出伎樂的聲音。大慧！何況有心識的聾子、瞎子、啞巴等無量眾生，都能遠離各種苦惱。大慧！諸佛如來的住持之力，能夠無量地利益和安樂眾生。』
大慧菩薩又對佛說：『世尊！世尊為什麼諸菩薩摩訶薩進入三昧（禪定）三摩跋提（等持，心住於一境而不散亂的狀態）以及進入諸地（菩薩修行的不同階段）時，諸佛、如來、應（應供，值得供養的人）、正遍知（佛的十號之一，指完全覺悟的人）會作住持力呢？』
佛告訴大慧：『爲了守護菩薩免受魔業和煩惱的散亂心的影響；爲了不墮入聲聞（聽聞佛法而證悟的修行者）的禪定境界；爲了在自身內部證得如來地（佛的境界）；爲了增長自身內部證得的法。大慧！因此，諸佛、如來、應、正遍知為諸菩薩作住持力。大慧！如果諸如來不為菩薩作住持
【English Translation】 English version: Dwelling on the lion throne in the Great Treasure Lotus King Palace, surrounded by Bodhisattva-Mahasattva kindred, adorned with jeweled crowns and necklaces, like Jambudvipa gold, Champak flowers, the light of the sun and moon, surpassing the color of lotus flowers.
'At that time, all the Buddhas of the ten directions each extended their hands and remotely touched the crown of the head of the Bodhisattva-Mahasattva on the Lotus King Throne, just as the Sovereign King (the King of Freedom, referring to a ruler with absolute power), the King of Shakra (Indra, a protector deity in Buddhism), and the Wheel-Turning King (an ideal monarch possessing the wheel treasure to rule the world) anoint the crown of the prince to bestow the throne. Mahamati (name of a Bodhisattva)! Those Bodhisattvas who are being enthroned, and the Bodhisattva-Mahasattva kindred, receive joy throughout their bodies because of the Tathagata's hand touching their crowns; therefore, it is said that the hand touching the crown of the Bodhisattva is the sustaining power. Mahamati! This is called the two kinds of sustaining power of the Bodhisattva-Mahasattvas. Mahamati! Because of these two kinds of sustaining power, the Bodhisattva-Mahasattvas are able to observe all the bodies of the Tathagatas. Mahamati! If there were no two kinds of sustaining power, one would not be able to see the Buddhas and Tathagatas. Mahamati! If the Bodhisattva-Mahasattvas could preach the Dharma without these two kinds of sustaining power, then foolish ordinary people should also be able to preach the Dharma. Why? Because they have not obtained the sustaining power of the Buddhas. Mahamati! Relying on the sustaining power of the Tathagatas, mountains, rivers, stone walls, grasses, trees, gardens, and various kinds of music, cities, villages, palaces, and houses can all emit the sound of preaching the Dharma, and naturally emit the sound of music. Mahamati! How much more so can sentient beings, such as the deaf, blind, and mute, be liberated from all suffering. Mahamati! The sustaining power of the Buddhas and Tathagatas can immeasurably benefit and bring happiness to sentient beings.'
Mahamati Bodhisattva then said to the Buddha: 'World Honored One! Why do the Buddhas, Tathagatas, Arhats (Worthy Ones, deserving of offerings), Samyak-sambuddhas (Perfectly Enlightened Ones, one of the ten titles of the Buddha, referring to a fully enlightened being) exert sustaining power when the Bodhisattva-Mahasattvas enter Samadhi (meditative absorption), Samapatti (equanimity, a state of mind abiding in one object without distraction), and enter the Bhumis (different stages of Bodhisattva practice)?'
The Buddha said to Mahamati: 'It is to protect the Bodhisattvas from the disturbances of demonic activities and afflictions; to prevent them from falling into the meditative states of the Shravakas (those who attain enlightenment by hearing the Dharma); to enable them to realize the Tathagata-ground (the state of Buddhahood) within themselves; and to increase the Dharma realized within themselves. Mahamati! Therefore, the Buddhas, Tathagatas, Arhats, Samyak-sambuddhas exert sustaining power for the Bodhisattvas. Mahamati! If the Tathagatas did not exert sustaining power for the Bodhisattvas
力者，墮諸外道聲聞辟支佛魔事故，不得阿耨多羅三藐三菩提；是故諸佛、如來、應、正遍知大慈攝取諸菩薩故。」
爾時世尊重說偈言：
「菩薩依自身， 本願力清凈， 入三昧授位， 初地至十地； 諸佛人中尊， 神力作住持。」
入楞伽經卷第三 大正藏第 16 冊 No. 0671 入楞伽經
入楞伽經卷第四
元魏天竺三藏菩提留支譯集一切佛法品第三之三
爾時聖者大慧菩薩摩訶薩復白佛言：「世尊！如世尊說，十二因緣從因生果，不說自心妄想分別見力而生。世尊！若爾，外道亦說從因生果。世尊！外道說言：『從於自性、自在天、時、微塵等因生一切法。』如來亦說依于因緣而生諸法，而不說有自建立法。世尊！外道亦說：『從於有無而生諸法。』世尊說言，諸法本無，依因緣生生已還滅，世尊說從無明緣行乃至於有，依眼識等生一切法。如世尊說，亦有諸法無因而生。何以故？不從因生一時無前後生，以因此法生此法，世尊自說，因虛妄因法生此法，非次第生故。世尊！若爾外道說法勝而如來不如。何以故？世尊！外道說因無因緣能生果，如來說法因亦依果果亦依因，若爾因緣無因無果。世尊！若爾彼此因果展轉無窮。世尊說言，從此法生
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）執著于力量，就會墮入外道、聲聞（Śrāvaka，聽聞佛陀教誨的弟子）、辟支佛（Pratyekabuddha，獨自悟道的修行者）和魔的境地，無法獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）；因此，諸佛、如來（Tathāgata，佛的稱號之一）、應（Arhat，阿羅漢）、正遍知（Samyak-saṃbuddha，正等覺者）以大慈悲攝取諸菩薩。」
當時，世尊再次說了偈語：
『菩薩依靠自身，本願之力清凈， 進入三昧（Samādhi，禪定）被授予地位，從初地到十地； 諸佛是人中之尊，以神通力作為住持。』
《入楞伽經》卷第三 大正藏第 16 冊 No. 0671 《入楞伽經》
《入楞伽經》卷第四
元魏天竺三藏菩提留支譯集一切佛法品第三之三
當時，聖者大慧菩薩摩訶薩再次對佛說：「世尊！正如世尊所說，十二因緣（Dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節）是從因生果，而不是說從自心妄想分別見的力量而生。世尊！如果這樣，外道也說從因生果。世尊！外道說：『從於自性（Prakṛti，宇宙的本源）、自在天（Īśvara，主宰之神）、時（Kāla，時間）、微塵（Aṇu，極小的物質）等因產生一切法。』如來（Tathāgata，佛的稱號之一）也說依靠因緣而生諸法，而不說有自建立法。世尊！外道也說：『從於有無而生諸法。』世尊說，諸法本無，依因緣生，生已還滅，世尊說從無明緣行乃至有，依靠眼識等產生一切法。如世尊所說，也有諸法無因而生。為什麼呢？不從因生，一時無前後生，以因此法生此法，世尊自己說，因虛妄因法生此法，非次第生故。世尊！如果這樣，外道的說法勝過如來，如來不如。為什麼呢？世尊！外道說因無因緣能生果，如來說法因也依靠果，果也依靠因，如果這樣，因緣無因無果。世尊！如果這樣，彼此因果展轉無窮。世尊說，從此法生
【English Translation】 English version: 'If (a Bodhisattva) clings to power, they will fall into the realms of external paths, Śrāvakas (disciples who hear the Buddha's teachings), Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), and demons, and will not be able to attain Anuttarā-samyak-saṃbodhi (unsurpassed complete and perfect enlightenment); therefore, all Buddhas, Tathāgatas (one of the titles of a Buddha), Arhats (worthy ones), Samyak-saṃbuddhas (perfectly enlightened ones) embrace all Bodhisattvas with great compassion.'
At that time, the World Honored One spoke again in verse:
'Bodhisattvas rely on themselves, the power of their original vows is pure, Entering Samādhi (meditative absorption) they are granted positions, from the first Bhumi (stage) to the tenth Bhumi; The Buddhas are the most honored among people, using their divine power as support.'
Laṅkāvatāra Sūtra, Volume 3 Taishō Tripiṭaka, Volume 16, No. 0671, Laṅkāvatāra Sūtra
Laṅkāvatāra Sūtra, Volume 4
Translated and compiled by Bodhiruci, Tripiṭaka Master from India, during the Yuan Wei Dynasty, Chapter 3, Section 3 on the Collection of All Buddha-Dharma
At that time, the Holy Mahamati Bodhisattva said to the Buddha: 'World Honored One! As the World Honored One said, the Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda, the twelve links of dependent origination) arise from causes producing effects, not from the power of self-mind's deluded thoughts and discriminations. World Honored One! If that is so, external paths also speak of causes producing effects. World Honored One! External paths say: 'All dharmas arise from causes such as Prakṛti (primordial substance), Īśvara (sovereign god), Kāla (time), Aṇu (atoms), etc.' The Tathāgata (one of the titles of a Buddha) also says that dharmas arise dependent on conditions, but does not say that there are self-established dharmas. World Honored One! External paths also say: 'Dharmas arise from existence and non-existence.' The World Honored One says that dharmas are originally non-existent, arising dependent on conditions, and ceasing after arising. The World Honored One says that from ignorance conditioning volitional action and so on to existence, all dharmas arise dependent on eye-consciousness, etc. As the World Honored One says, there are also dharmas that arise without a cause. Why? Not arising from a cause, arising simultaneously without before or after, because this dharma arises from this dharma. The World Honored One himself said that this dharma arises from a false cause, not arising sequentially. World Honored One! If that is so, the teachings of external paths are superior, and the Tathāgata is inferior. Why? World Honored One! External paths say that a cause without conditions can produce an effect, the Tathāgata teaches that the cause also relies on the effect, and the effect also relies on the cause. If that is so, conditions have neither cause nor effect. World Honored One! If that is so, the cause and effect of each other revolve endlessly. The World Honored One says that from this dharma arises
彼法，若爾無因生法。」
佛告聖者大慧菩薩摩訶薩言：「大慧！我今當說，因此法生彼法，不同外道所立因果，無因之法亦從因生。我不如是。我說諸法從因緣生，非無因緣亦不雜亂，亦無展轉無窮之過。何以故？以無能取可取法故。大慧！外道不知自心見故，執著能取可取之法，不知不覺惟自心見內外法故。大慧！彼諸外道不知自心內境界故見有無物，是故外道有如是過，非我過也。我常說言，因緣和合而生諸法，非無因生。」
大慧復言：「世尊！有言語說應有諸法。世尊！若無諸法者應不說言語。世尊！是故依言說應有諸法。」
佛告大慧：「亦有無法而說言語，謂兔角龜毛石女兒等，於世間中而有言說。大慧！彼兔角非有非無而說言語。大慧！汝言以有言說應有諸法者，此義已破。大慧！非一切佛國土言語說法。何以故？以諸言語惟是人心分別說故。是故，大慧！有佛國土直視不瞬口無言語名為說法；有佛國土直爾示相名為說法；有佛國土但動眉相名為說法；有佛國土惟動眼相名為說法；有佛國土笑名說法；有佛國土欠呿名說法；有佛國土咳名說法；有佛國土念名說法；有佛國土身名說法。大慧！如無瞬世界及眾香世界，于普賢如來、應、正遍知，彼菩薩摩訶薩觀察如來目不暫瞬，得無
【現代漢語翻譯】 現代漢語譯本：『如果按照他們的法則，那麼萬法就是無因而生了。』
佛陀告訴聖者大慧菩薩摩訶薩：『大慧！我現在要說，因為這個法而產生那個法，這不同於外道所建立的因果關係，他們認為沒有原因的法也能從原因中產生。我不是這樣認為的。我說一切法都是從因緣和合而生，不是沒有原因，也不是雜亂無章，更沒有循環往復無窮無盡的過失。為什麼呢？因為沒有能取和可取的法。大慧！外道不了解這是自己內心的顯現，所以執著于能取和可取的法，他們不知道、不覺悟這僅僅是自己內心的顯現，包括內外之法。大慧！那些外道不了解自己內心的境界，所以才會看到有和無的實物，因此外道才有這樣的過失，而不是我的過失。我經常說，因緣和合而產生一切法，而不是無因而生。』
大慧又說：『世尊！既然有言語，就應該有相應的法存在。世尊！如果沒有法，就不應該有言語。世尊！所以，根據言語的存在，就應該有法存在。』
佛陀告訴大慧：『即使沒有實際存在的法，也可以有言語，比如兔角、龜毛、石女兒等等，這些在世間都有言語描述。大慧！兔角既不是有，也不是無，但人們卻可以用言語來描述它。大慧！你說因為有言語就應該有法存在，這個觀點已經被駁斥了。大慧！不是所有的佛國土都用言語來宣說佛法。為什麼呢？因為所有的言語都只是人心的分別念所產生的。所以，大慧！有些佛國土只是通過直視而不眨眼的方式來宣說佛法；有些佛國土只是通過展示某種姿態來宣說佛法；有些佛國土只是通過動眉毛來宣說佛法；有些佛國土只是通過動眼睛來宣說佛法；有些佛國土通過微笑來宣說佛法；有些佛國土通過打哈欠來宣說佛法；有些佛國土通過咳嗽來宣說佛法；有些佛國土通過念頭來宣說佛法；有些佛國土通過身體的動作來宣說佛法。大慧！比如在無瞬世界和眾香世界，普賢如來（Samantabhadra Tathagata），應供，正遍知，那裡的菩薩摩訶薩觀察如來，眼睛從不眨一下，獲得了無...
【English Translation】 English version: 'According to their doctrine, all dharmas would arise without a cause.'
The Buddha said to the Bodhisattva Mahasattva Mahamati (Great Wisdom): 'Mahamati, I will now explain how this dharma arises from that dharma, which is different from the causal relationships established by the non-Buddhists, who believe that causeless dharmas can also arise from causes. I do not hold such a view. I say that all dharmas arise from the aggregation of causes and conditions, not without causes and conditions, nor in a chaotic manner, and there is no fault of endless cyclical recurrence. Why? Because there are no graspable or grasping dharmas. Mahamati, non-Buddhists do not understand that it is their own mind's perception, so they cling to graspable and grasping dharmas, unaware and unenlightened that it is merely their own mind's perception, including both internal and external dharmas. Mahamati, those non-Buddhists do not understand their own internal realm of mind, so they see objects as having existence or non-existence. Therefore, non-Buddhists have such faults, not me. I always say that all dharmas arise from the aggregation of causes and conditions, not without a cause.'
Mahamati further said: 'World Honored One, since there are words, there should be corresponding dharmas. World Honored One, if there were no dharmas, there should be no words. World Honored One, therefore, based on the existence of words, there should be dharmas.'
The Buddha said to Mahamati: 'Even without actually existing dharmas, there can be words, such as rabbit horns, turtle hair, stone daughters, etc., which are described in the world. Mahamati, rabbit horns are neither existent nor non-existent, yet people can describe them with words. Mahamati, your statement that there should be dharmas because there are words has already been refuted. Mahamati, not all Buddha lands use words to expound the Dharma. Why? Because all words are merely produced by the discriminating thoughts of the mind. Therefore, Mahamati, some Buddha lands expound the Dharma simply by gazing without blinking; some Buddha lands expound the Dharma by showing a certain posture; some Buddha lands expound the Dharma by moving their eyebrows; some Buddha lands expound the Dharma by moving their eyes; some Buddha lands expound the Dharma by smiling; some Buddha lands expound the Dharma by yawning; some Buddha lands expound the Dharma by coughing; some Buddha lands expound the Dharma by thinking; some Buddha lands expound the Dharma by bodily actions. Mahamati, for example, in the World Without Blinking and the World of All Fragrances, Samantabhadra Tathagata (Universal Worthy Thus Come One), Worthy of Offerings, Perfectly Enlightened One, the Bodhisattva Mahasattvas there observe the Tathagata without blinking their eyes even for a moment, attaining...
生法忍，亦得無量勝三昧法。是故，大慧！汝不得言有言語說應有諸法。大慧！如來亦見諸世界中，一切微蟲蚊虻蠅等眾生之類，不說言語共作自事而得成辦。」
爾時世尊重說偈言：
「如虛空兔角， 及與石女兒； 無而有言說， 如是妄分別。 因緣和合法， 愚癡分別生； 不知如實法， 輪迴三有中。」
爾時聖者大慧菩薩摩訶薩復白佛言：「世尊！世尊說常語法，依何等法作如是說？」
佛告聖者大慧菩薩言：「大慧！依迷惑法我說為常。何以故？大慧！聖人亦見世間迷惑法非顛倒心。大慧！譬如陽焰、火輪、毛輪、乾闥婆城、幻、夢、水中月、鏡中像，世間非智慧者見有諸像，顛倒見故；有智慧者不生分別，非不見彼迷惑之事。大慧！有智慧者見彼種種迷惑之事不生實心。何以故？離有無法故。」
佛復告聖者大慧菩薩言：「大慧！云何迷惑法離於有無？謂諸愚癡凡夫見有種種境界，如諸餓鬼大海恒河見水不見。大慧！是迷惑法不得言有不得言無。大慧！餘眾生見彼是水故不得言無。大慧！迷惑之事亦復如是，以諸聖人離顛倒見故。大慧！言迷惑法常者，以想差別故。大慧！因迷惑法見種種相，而迷惑法不分別異差別。是故，大慧！迷惑法常。大慧！云何迷
【現代漢語翻譯】 現代漢語譯本： 獲得生法忍（Kṣānti，對佛法的深刻理解和接受），也能獲得無量殊勝的三昧（Samādhi，高度集中的冥想狀態）法。因此，大慧（Mahāmati，菩薩名）！你不能說通過言語就能表達一切法。大慧！如來（Tathāgata，佛的稱號）也看到所有世界中，包括微小的昆蟲、蚊子、蒼蠅等眾生，它們不通過言語也能完成自己的事情。
當時，世尊（Bhagavān，佛的稱號）說了以下偈語： 『就像虛空中的兔角，以及石女的兒子一樣； 本來沒有卻用言語描述，這就是虛妄的分別。 因緣和合而生法，愚癡的人才會產生分別； 不瞭解如實的法，就會在三有（欲有、色有、無色有）中輪迴。』
當時，聖者大慧菩薩摩訶薩（Mahāsattva，偉大的菩薩）再次對佛說：『世尊！您所說的常語法，是依據什麼法而說的呢？』
佛告訴聖者大慧菩薩說：『大慧！我是依據迷惑法而說常。為什麼呢？大慧！聖人也看到世間的迷惑法，但不會產生顛倒之心。大慧！譬如陽焰、火輪、毛輪、乾闥婆城（Gandharva-pura，海市蜃樓）、幻術、夢境、水中的月亮、鏡中的影像，世間沒有智慧的人看到這些影像，因為顛倒見而認為它們是真實的；有智慧的人不會產生分別，但並非看不到這些迷惑之事。大慧！有智慧的人看到這些種種迷惑之事，不會產生真實的想法。為什麼呢？因為他們已經遠離了有和無的執著。』
佛又告訴聖者大慧菩薩說：『大慧！什麼是迷惑法遠離有和無呢？就是那些愚癡的凡夫看到種種境界，就像餓鬼在大海恒河中只看到水而看不到其他東西一樣。大慧！這種迷惑法不能說是存在，也不能說是沒有。大慧！因為其他眾生看到那是水，所以不能說是沒有。大慧！迷惑之事也是如此，因為聖人已經遠離了顛倒見。大慧！說迷惑法是常，是因為想的差別。大慧！因為迷惑法而看到種種現象，但迷惑法本身並不分別這些差異。所以，大慧！迷惑法是常。大慧！什麼是迷』
【English Translation】 English version: 'By obtaining the Kṣānti (patience, acceptance; profound understanding and acceptance of the Dharma) of birthlessness, one also obtains immeasurable and supreme Samādhi (state of meditative consciousness) Dharmas. Therefore, Mahāmati (name of a Bodhisattva)! You should not say that all Dharmas can be expressed through language. Mahāmati! The Tathāgata (title of the Buddha) also sees that in all worlds, beings such as tiny insects, mosquitoes, flies, and other creatures accomplish their tasks without using language.'
At that time, the Bhagavan (another title of the Buddha) spoke the following verses: 'Like a rabbit's horn in the sky, and the son of a barren woman; Describing what is non-existent with words, such is false discrimination. Conditioned Dharmas arise from the union of causes and conditions, foolish people give rise to discrimination; Not understanding the Dharma as it truly is, they revolve in the three realms of existence (desire realm, form realm, formless realm).'
At that time, the holy Mahāmati Bodhisattva Mahāsattva (great being) again said to the Buddha: 'Bhagavan! What Dharma do you rely on when you speak of constant Dharma?'
The Buddha told the holy Mahāmati Bodhisattva: 'Mahāmati! I speak of constancy based on the Dharma of delusion. Why? Mahāmati! Sages also see the delusive Dharmas of the world, but they do not give rise to inverted minds. Mahāmati! For example, mirages, fire wheels, hair wheels, Gandharva-pura (city of Gandharvas, mirage), illusions, dreams, the moon in water, images in a mirror; worldly people without wisdom see these images and, due to their inverted views, believe them to be real; those with wisdom do not give rise to discrimination, but it is not that they do not see these delusive things. Mahāmati! Those with wisdom see these various delusive things but do not give rise to real thoughts. Why? Because they are detached from the attachment of existence and non-existence.'
The Buddha further told the holy Mahāmati Bodhisattva: 'Mahāmati! How is the Dharma of delusion detached from existence and non-existence? It is that foolish ordinary people see various realms, just as hungry ghosts in the great ocean Ganges only see water and nothing else. Mahāmati! This Dharma of delusion cannot be said to exist, nor can it be said to not exist. Mahāmati! Because other beings see that it is water, it cannot be said to not exist. Mahāmati! The matter of delusion is also like this, because sages have detached themselves from inverted views. Mahāmati! Saying that the Dharma of delusion is constant is because of the difference in thought. Mahāmati! Because of the Dharma of delusion, various phenomena are seen, but the Dharma of delusion itself does not discriminate these differences. Therefore, Mahāmati! The Dharma of delusion is constant. Mahāmati! What is delu'
惑法名之為實？以諸聖人迷惑法中不生顛倒心，亦不生實心。大慧！而諸聖人見彼迷惑法起少心想，不生聖智事相。大慧！起少想者是謂凡夫非謂聖人。大慧！分別彼迷惑法顛倒非顛倒者，能生二種性。何等二種？一者、能生凡夫性；二者、能生聖人性。大慧！彼聖人性者，能生三種差別之性，所謂聲聞辟支佛佛國土差別性故。大慧！云何毛道凡夫分別迷惑法，而能生彼聲聞乘性。大慧！所謂執著彼迷惑法自相同相，能成聲聞乘性。大慧！是名迷惑法能生能成聲聞乘性。大慧！云何愚癡凡夫分別迷惑法，而能生彼辟支佛乘性？大慧！所謂執著彼迷惑法，觀察諸法自相同相不樂憒鬧，能生辟支佛乘性。大慧！是名迷惑法能生能成辟支佛乘性。大慧！云何智者即分別彼迷惑之法，能生佛乘性？大慧！所謂見彼能見可見惟是自心，而不分別有無法故。大慧！如是觀察迷惑之法，能生能成如來乘性。大慧！如是名為性義。大慧！何者一切毛道凡夫即分別彼迷惑之法見種種事，能生世間所有乘性？以觀察諸法如是如是決定不異。是故，大慧！彼迷惑法，愚癡凡夫虛妄分別種種法體。大慧！彼迷惑法非是實事非不實事。何以故？大慧！聖人觀察彼迷惑法不虛妄分別，是故聖人能轉心、意、意識身相，離煩惱習故。是故聖人轉彼迷惑
【現代漢語翻譯】 現代漢語譯本： 佛陀問道：『迷惑之法可否稱之為真實？』因為諸位聖人在迷惑之法中，不會產生顛倒之心，也不會產生真實之心。 大慧（Mahamati）！諸位聖人見到那些迷惑之法時，即使生起些微的念頭，也不會產生與聖智相應的現象。大慧！生起些微念頭的是凡夫，而不是聖人。大慧！分別那些迷惑之法是顛倒還是非顛倒，能夠產生兩種根性。是哪兩種呢？一是能產生凡夫的根性；二是能產生聖人的根性。大慧！那些聖人的根性，能夠產生三種差別的根性，也就是聲聞（Sravaka）、辟支佛（Pratyekabuddha）和佛國土的差別根性。 大慧！那些無知的凡夫如何分別迷惑之法，而能產生聲聞乘的根性呢？大慧！他們執著于那些迷惑之法的自相和共相，從而成就聲聞乘的根性。大慧！這就是迷惑之法能夠產生和成就聲聞乘根性的方式。' 大慧！愚癡的凡夫如何分別迷惑之法，而能產生辟支佛乘的根性呢？大慧！他們執著于那些迷惑之法，觀察諸法的自相和共相，但不喜歡喧鬧，從而產生辟支佛乘的根性。大慧！這就是迷惑之法能夠產生和成就辟支佛乘根性的方式。 大慧！有智慧的人如何分別那些迷惑之法，而能產生佛乘的根性呢？大慧！他們認識到能見者和所見者都只是自己的心，而不分別有和無。大慧！像這樣觀察迷惑之法，就能產生和成就如來乘的根性。大慧！這就是所謂的根性之義。 大慧！那些無知的凡夫如何分別那些迷惑之法，看到種種事物，從而產生世間所有的乘性呢？因為他們觀察諸法，認為它們如此這般，決定不會有差異。所以，大慧！那些迷惑之法，讓愚癡的凡夫虛妄地分別種種法的體性。大慧！那些迷惑之法既不是真實的事物，也不是不真實的事物。為什麼呢？大慧！聖人觀察那些迷惑之法時，不會虛妄地分別，所以聖人能夠轉變心、意、意識的身相，遠離煩惱的習氣。因此，聖人能夠轉變那些迷惑。
【English Translation】 English version: The Buddha asked: 'Can the Dharma of delusion be called real?' Because the sages, in the Dharma of delusion, do not give rise to inverted minds, nor do they give rise to real minds. Mahamati! When the sages see those Dharmas of delusion, even if they give rise to slight thoughts, they do not give rise to phenomena corresponding to holy wisdom. Mahamati! Those who give rise to slight thoughts are ordinary people, not sages. Mahamati! Distinguishing those Dharmas of delusion as inverted or non-inverted can produce two kinds of natures. What are the two kinds? One is the nature that can produce ordinary people; the other is the nature that can produce sages. Mahamati! Those natures of sages can produce three kinds of different natures, namely the different natures of Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and Buddha lands. Mahamati! How do those ignorant ordinary people distinguish the Dharmas of delusion and produce the nature of the Sravaka vehicle? Mahamati! They cling to the self-characteristics and common characteristics of those Dharmas of delusion, thereby accomplishing the nature of the Sravaka vehicle. Mahamati! This is how the Dharma of delusion can produce and accomplish the nature of the Sravaka vehicle.' Mahamati! How do foolish ordinary people distinguish the Dharmas of delusion and produce the nature of the Pratyekabuddha vehicle? Mahamati! They cling to those Dharmas of delusion, observe the self-characteristics and common characteristics of all Dharmas, but do not like noise and confusion, thereby producing the nature of the Pratyekabuddha vehicle. Mahamati! This is how the Dharma of delusion can produce and accomplish the nature of the Pratyekabuddha vehicle. Mahamati! How do wise people distinguish those Dharmas of delusion and produce the nature of the Buddha vehicle? Mahamati! They realize that the seer and the seen are only their own minds, and do not distinguish between existence and non-existence. Mahamati! Observing the Dharmas of delusion in this way can produce and accomplish the nature of the Tathagata vehicle. Mahamati! This is what is called the meaning of nature. Mahamati! How do those ignorant ordinary people distinguish those Dharmas of delusion, see all kinds of things, and thereby produce all the vehicles of the world? Because they observe all Dharmas and think that they are such and such, and that they will definitely not be different. Therefore, Mahamati! Those Dharmas of delusion cause foolish ordinary people to falsely distinguish the nature of all kinds of Dharmas. Mahamati! Those Dharmas of delusion are neither real things nor unreal things. Why? Mahamati! When sages observe those Dharmas of delusion, they do not falsely distinguish them, so sages can transform the appearances of mind, thought, and consciousness, and be free from the habits of afflictions. Therefore, sages can transform those delusions.
法，名為真如。大慧！此名何等法？大慧！此名真如法，離分別法故。大慧！為此義故，我重宣說真如法體離分別法，彼真如中無彼虛妄分別法故。」
大慧菩薩復白佛言：「世尊！彼迷惑法為有為無？」
佛告大慧：「彼迷惑法執著種種相故名有。大慧！彼迷惑法于妄想中若是有者，一切聖人皆應不離，執著有無虛妄法故。大慧！如外道說十二因緣，有從因生不從因生，此義亦如是。」
大慧言：「世尊！若迷惑法如幻見者，此迷惑法異於迷惑，以迷惑法能生法故。」
佛告大慧：「大慧！非迷惑法生煩惱過。大慧！若不分別迷惑法者不生諸過。複次，大慧！一切幻法依於人功咒術而生，非自心分別煩惱而生。是故，大慧！彼迷惑法不生諸過，惟是愚癡人見迷惑法故。大慧！愚癡凡夫執著虛妄微細之事而生諸過，非謂聖人。」
爾時世尊重說偈言：
「聖不見迷惑， 世間亦無實； 迷惑即是實， 實法次迷惑。 舍離諸迷惑， 若有相生者； 即彼是迷惑， 不凈猶如翳。
「複次，大慧！汝不得言幻是無故，一切諸法亦無如幻。」
大慧言：「世尊！為執著諸法如幻相故，言諸法如幻；為執著諸法顛倒相故，言諸法如幻也。世尊！若執著諸法如幻
【現代漢語翻譯】 現代漢語譯本： 佛說：『法，名為真如（Tathata，事物的真實本性）。大慧（Mahamati，菩薩名）！這名稱是什麼法？大慧！這名稱是真如法，因為它遠離了分別。大慧！爲了這個意義，我再次宣說真如法的本體遠離分別，因為在那真如之中沒有虛妄分別。』 大慧菩薩再次對佛說：『世尊！那迷惑法是有還是無？』 佛告訴大慧：『那迷惑法因為執著種種表相所以名為有。大慧！如果那迷惑法在妄想中是真實存在的，那麼一切聖人都應該無法擺脫它，因為他們也執著于有和無這些虛妄的法。大慧！就像外道所說的十二因緣，有的說是從因產生的，有的說不是從因產生的，這個道理也是一樣。』 大慧說：『世尊！如果迷惑法如同幻象所見，那麼這迷惑法就不同於迷惑本身，因為迷惑法能夠產生其他法。』 佛告訴大慧：『大慧！迷惑法本身並不會產生煩惱的過失。大慧！如果不分別迷惑法，就不會產生各種過失。再者，大慧！一切幻法都是依靠人的功力或咒術而產生的，不是從自心的分別煩惱中產生的。所以，大慧！那迷惑法不會產生各種過失，只是愚癡的人才會看到迷惑法。大慧！愚癡的凡夫執著于虛妄細微的事物而產生各種過失，而不是聖人。』 這時，世尊再次說了偈語： 『聖人不見迷惑，世間也沒有真實；迷惑即是真實，真實之後是迷惑。 捨棄各種迷惑，如果有什麼相產生；那就是迷惑，不凈如同眼翳。 『再者，大慧！你不能因為幻象是虛無的，就說一切諸法也像幻象一樣是虛無的。』 大慧說：『世尊！是因為執著于諸法如幻的表相，所以才說諸法如幻；還是因為執著于諸法顛倒的表相，所以才說諸法如幻呢？世尊！如果執著于諸法如幻
【English Translation】 English version: The Buddha said: 'The Dharma is called Tathata (suchness, the true nature of things). Mahamati (name of a Bodhisattva)! What Dharma is this called? Mahamati! This is called the Tathata Dharma, because it is free from discrimination. Mahamati! For this reason, I repeat that the essence of the Tathata Dharma is free from discrimination, because in that Tathata there is no false discrimination.' The Bodhisattva Mahamati again said to the Buddha: 'World Honored One! Is that Dharma of delusion existent or non-existent?' The Buddha told Mahamati: 'That Dharma of delusion is called existent because it clings to various appearances. Mahamati! If that Dharma of delusion were truly existent in imagination, then all the sages should not be able to escape it, because they also cling to the false Dharmas of existence and non-existence. Mahamati! Just like the twelve links of dependent origination as taught by the heretics, some say they arise from causes, and some say they do not arise from causes, this principle is also the same.' Mahamati said: 'World Honored One! If the Dharma of delusion is like a vision seen in a dream, then this Dharma of delusion is different from delusion itself, because the Dharma of delusion can produce other Dharmas.' The Buddha told Mahamati: 'Mahamati! The Dharma of delusion itself does not produce the fault of afflictions. Mahamati! If one does not discriminate the Dharma of delusion, then various faults will not arise. Furthermore, Mahamati! All illusory Dharmas arise from the power of human effort or mantras, not from the discriminating afflictions of one's own mind. Therefore, Mahamati! That Dharma of delusion does not produce various faults, it is only foolish people who see the Dharma of delusion. Mahamati! Foolish ordinary people cling to false and subtle things and produce various faults, not the sages.' At that time, the World Honored One spoke again in verse: 'Sages do not see delusion, nor is there reality in the world; delusion is reality, after reality is delusion. Abandon all delusions, if any appearance arises; that is delusion, impure like cataracts. 'Furthermore, Mahamati! You must not say that illusion is non-existent, and therefore all Dharmas are also non-existent like illusion.' Mahamati said: 'World Honored One! Is it because one clings to the appearance of Dharmas as illusion that one says Dharmas are like illusion; or is it because one clings to the inverted appearance of Dharmas that one says Dharmas are like illusion? World Honored One! If one clings to Dharmas as illusion
相者，世尊不得言一切法皆如幻相；若執著諸法顛倒相故言如幻者，不得言一切法如幻。何以故？世尊！色有種種因相見故。世尊！無有異因色有諸相可見如幻。是故，世尊！不得說言執著諸法一切如幻。」
佛告大慧：「非謂執著種種法相，說言諸法一切如幻。大慧！諸法顛倒速滅如電故言如幻。大慧！一切諸法譬如電光即見即滅，凡夫不見。大慧！一切諸法亦復如是，以一切法自心分別同相異相，以不能觀察故不如實見，以妄執著色等法故。」
爾時世尊重說偈言：
「非見色等法， 說言無幻法； 故不違上下。 我說一切法， 不見有本性， 如幻無生體。」
大慧菩薩復白佛言：「世尊！如世尊說諸法不生，復言如幻，將無世尊前後所說自相違耶？以如來說一切諸法不如幻故。」
佛告大慧：「我說一切法不生如幻者，不成前後有相違過。何以故？以諸一切愚癡凡夫不見生法及不生法，不能覺知自心有無、外法有無。何以故？以不能見不生法故。大慧！我如是說諸法前後無有相違。大慧！我遮外道建立因果義不相當，是故我說諸法不生。大慧！一切外道愚癡群聚作如是說，從於有無生一切法；不說自心分別執著因緣而生。大慧！我說諸法有亦不生無亦不生。是故，大
【現代漢語翻譯】 現代漢語譯本：相師啊，世尊不能說一切法都如幻相；如果執著于諸法顛倒的表相而說如幻，就不能說一切法都如幻。為什麼呢？世尊！因為色（Rupa，物質現象）有種種因緣和表相可以被看見。世尊！沒有其他原因，色所具有的各種表相可以被看見，如同幻象。因此，世尊！不能說執著于諸法就認為一切都如幻象。」
佛告訴大慧（Mahamati，菩薩名）：「不是因為執著于種種法的表相，才說諸法一切如幻。大慧！諸法顛倒變化迅速，像閃電一樣，所以說如幻。大慧！一切諸法譬如電光，瞬間出現又瞬間消失，凡夫俗子看不見。大慧！一切諸法也是這樣，因為一切法都是自心分別的相同或不同的表相，由於不能正確觀察，所以不能如實地看見，因為虛妄地執著於色等法。」
這時，世尊又說了偈語：
『不是因為看見色等法， 才說沒有幻化的法； 所以不違背上下（前後）。 我說一切法， 不見有其本性， 如幻象般沒有真實的生起。』
大慧菩薩又對佛說：「世尊！如世尊所說諸法不生，又說如幻，難道世尊前後所說沒有自相矛盾嗎？因為如來說一切諸法不像幻象一樣。」
佛告訴大慧：「我說一切法不生如幻，並不構成前後矛盾的過失。為什麼呢？因為一切愚癡的凡夫看不見生法和不生法，不能覺知自心的有無、外法的有無。為什麼呢？因為不能看見不生法。大慧！我這樣說諸法，前後沒有矛盾。大慧！我駁斥外道建立的因果關係不恰當，所以我說諸法不生。大慧！一切外道愚癡的群體這樣說，從有和無中產生一切法；不說自心分別執著因緣而生。大慧！我說諸法有也不生，無也不生。因此，大
【English Translation】 English version: 'O Seer, the Blessed One should not say that all things are like an illusion; if, clinging to the inverted aspects of things, one says they are like an illusion, one should not say that all things are like an illusion. Why? O Blessed One! Because color (Rupa, material phenomena) has various causal aspects that can be seen. O Blessed One! There is no other reason; color has various aspects that can be seen, like an illusion. Therefore, O Blessed One! One should not say that clinging to things means that everything is like an illusion.'
The Buddha said to Mahamati (name of a Bodhisattva): 'It is not because of clinging to the various aspects of things that I say all things are like an illusion. O Mahamati! Because the inverted aspects of things vanish quickly, like lightning, I say they are like an illusion. O Mahamati! All things are like a flash of lightning, appearing and disappearing instantly, which ordinary people do not see. O Mahamati! All things are also like this, because all things are the same or different aspects distinguished by one's own mind; because one cannot observe correctly, one does not see them as they truly are, because one falsely clings to color and other things.'
At that time, the Blessed One spoke these verses:
'It is not because seeing color and other things, That one says there is no illusory nature; Therefore, it does not contradict the above and below (before and after). I say all things, Are not seen to have an inherent nature, Like an illusion, without a real arising.'
The Bodhisattva Mahamati again said to the Buddha: 'O Blessed One! As the Blessed One says that things do not arise, and also says they are like an illusion, is there not a contradiction in what the Blessed One says before and after? Because the Tathagata says that all things are not like an illusion.'
The Buddha said to Mahamati: 'My saying that all things do not arise like an illusion does not constitute a fault of contradiction before and after. Why? Because all ignorant ordinary people do not see arising things and non-arising things, and cannot perceive the existence or non-existence of their own mind, or the existence or non-existence of external things. Why? Because they cannot see non-arising things. O Mahamati! In this way, my saying about things has no contradiction before and after. O Mahamati! I refute the inappropriate establishment of cause and effect by externalists, therefore I say that things do not arise. O Mahamati! All externalist ignorant groups say like this, that all things arise from existence and non-existence; they do not say that they arise from the discrimination and clinging to conditions by one's own mind. O Mahamati! I say that things do not arise from existence, nor do they arise from non-existence. Therefore, O
慧！我說諸法不生不滅。大慧！我說一切諸法有者，護諸弟子令知二法。何等為二？一者、攝取諸世間故；二者、為護諸斷見故。何以故？以依業故有種種身攝六道生，是故我說言有諸法攝取世間。大慧！我說一切法如幻者，為令一切愚癡凡夫畢竟能離自相同相故，以諸凡夫癡心執著墮于邪見，以不能知但是自心虛妄見故，令離執著因緣生法，是故我說一切諸法如幻如夢無有實體。何以故？若不如是說者，愚癡凡夫執邪見心，欺誑自身及於他身，離如實見一切法故。大慧！云何住如實見？謂入自心見諸法故。」
爾時世尊重說偈言：
「如汝言諸法， 一切不生者； 是則謗因果， 不生如實見。 我說有生法， 攝受諸世間； 見諸法同幻， 不取諸見相。」
複次佛告聖者大慧菩薩言：「大慧！我今為諸菩薩摩訶薩，說名句字身相，以諸菩薩善知名句字身相故，依名句字身相，速得阿耨多羅三藐三菩提，得菩提已為眾生說名句字相。」
大慧菩薩白佛言：「善哉！世尊！惟愿速說。」
「大慧！何者名身？謂依何等何等法作名，名身事物名異義一。大慧！是名我說名身。大慧！何者是句身？謂義事決定究竟見義故。大慧！是名我說句身。大慧！何者是字身？謂文句畢竟
【現代漢語翻譯】 現代漢語譯本：
慧！我說諸法不生不滅。大慧（菩薩名）！我說一切諸法『有』，是爲了保護我的弟子們，讓他們瞭解兩種法。是哪兩種呢？第一種，是爲了攝取世間一切眾生；第二種，是爲了防止他們落入斷見。為什麼呢？因為依賴於業力，才會有種種不同的身形，從而在六道中輪迴。所以，我說『有』諸法來攝取世間。
大慧（菩薩名）！我說一切法如幻，是爲了讓一切愚癡的凡夫最終能夠遠離對自相和共相的執著。因為這些凡夫癡心執著，墮入邪見，不能明白一切都只是自心的虛妄顯現。爲了讓他們遠離對因緣生法的執著，所以我說一切諸法如幻如夢，沒有實體。為什麼呢？如果我不這樣說，愚癡的凡夫就會執著于邪見，欺騙自己和他人，遠離對一切法的如實見。
大慧（菩薩名）！如何安住于如實見呢？就是進入自心，親見諸法。」
當時，世尊又說了偈語：
『如你說諸法，一切不生者； 是則謗因果，不生如實見。 我說有生法，攝受諸世間； 見諸法同幻，不取諸見相。』
接著，佛告訴聖者大慧（菩薩名）菩薩說：「大慧（菩薩名）！我現在為諸位菩薩摩訶薩，講解名身、句身、字身之相。因為菩薩們善於瞭解名身、句身、字身之相，依靠名身、句身、字身之相，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。證得菩提后，再為眾生講解名句字相。」
大慧（菩薩名）菩薩對佛說：「太好了！世尊！希望您儘快講解。」
「大慧（菩薩名）！什麼是名身呢？就是依據什麼什麼法來命名，名稱、事物、名稱所指代的意義，雖然名稱不同，但意義是統一的。大慧（菩薩名）！這就是我所說的名身。大慧（菩薩名）！什麼是句身呢？就是對於意義、事物有決定性的、究竟的見解。大慧（菩薩名）！這就是我所說的句身。大慧（菩薩名）！什麼是字身呢？就是文句的最終...
【English Translation】 English version:
'O Mahamati (Bodhisattva's name)! I say that all dharmas are neither produced nor destroyed. O Mahamati (Bodhisattva's name)! My saying that all dharmas 'exist' is to protect my disciples, enabling them to understand two dharmas. What are the two? First, it is to embrace all beings in the world; second, it is to protect them from falling into nihilistic views. Why? Because depending on karma, there are various forms of bodies, thus taking birth in the six realms. Therefore, I say that there 'exist' dharmas to embrace the world.
O Mahamati (Bodhisattva's name)! My saying that all dharmas are like illusions is to enable all ignorant ordinary beings to ultimately be able to detach from the self-aspect and the general aspect. Because these ordinary beings are attached with foolish minds, falling into wrong views, unable to understand that everything is merely the false manifestation of their own minds. In order to enable them to detach from attachment to conditioned dharmas, I say that all dharmas are like illusions, like dreams, without substance. Why? If I did not say it this way, ignorant ordinary beings would cling to wrong views, deceiving themselves and others, and be separated from the true seeing of all dharmas.
O Mahamati (Bodhisattva's name)! How does one abide in true seeing? It is to enter one's own mind and directly see all dharmas.'
At that time, the World Honored One spoke in verse:
'As you say that all dharmas, are unproduced; That is slandering cause and effect, and true seeing is not produced. I say there are produced dharmas, embracing all the worlds; Seeing all dharmas as illusions, not grasping the aspects of views.'
Furthermore, the Buddha told the Holy Mahamati (Bodhisattva's name) Bodhisattva, 'O Mahamati (Bodhisattva's name)! I will now explain to the Bodhisattva-Mahasattvas the aspects of name-body, sentence-body, and word-body. Because the Bodhisattvas are skilled in understanding the aspects of name-body, sentence-body, and word-body, relying on the name-body, sentence-body, and word-body, they can quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). After attaining Bodhi, they will then explain the aspects of name, sentence, and word to sentient beings.'
Mahamati (Bodhisattva's name) Bodhisattva said to the Buddha, 'Excellent, World Honored One! Please explain it quickly.'
'O Mahamati (Bodhisattva's name)! What is the name-body? It is naming based on such and such dharmas, the name, the thing, and the meaning referred to by the name, although the names are different, the meaning is unified. O Mahamati (Bodhisattva's name)! This is what I call the name-body. O Mahamati (Bodhisattva's name)! What is the sentence-body? It is having a decisive and ultimate view of the meaning and the thing. O Mahamati (Bodhisattva's name)! This is what I call the sentence-body. O Mahamati (Bodhisattva's name)! What is the word-body? It is the ultimate of the text and sentences.'
故。大慧！複次名身者，依何等法了別名句，能了知自形相故。大慧！複次句身者，謂句事畢竟故。大慧！複次名身者，所謂諸字從名差別，從阿字乃至呵字，名為名身。大慧！複次字身者，謂聲長短音韻高下，名為字身。大慧！複次句身者，謂巷路行跡，如人像馬諸獸行跡等，得名為句。大慧！複次名字者，謂無色四陰依名而說。大慧！複次名字相者，謂能了別名字相故。大慧！是名名句字身相。大慧！如是名句字相，汝應當學為人演說。」
爾時世尊重說偈言：
「名身與句身， 及字身差別； 凡夫癡計著， 如象溺深泥。
「複次，大慧！未來世中無智慧者，以邪見心不知如實法故，因世間論自言智者，有智者問如實之法，離邪見相一異俱不俱。而彼愚人作如是言：『是問非是非正念問，謂色等法常無常為一為異？如是涅槃有為，諸行為一為異？相中所有能見所見為一為異？作者所作為一為異？四大中色香味觸為一為異？能見所見為一為異？泥團微塵為一為異？智者所知為一為異？如是等上上次第相，上上無記置答，佛如是說是為謗我。』大慧！而我不說如是法者，為遮外道邪見說故。何以故？大慧！外道等說謂身即命、身異命異，如是等法外道所說是無記法。大慧！外道迷於因果義故
【現代漢語翻譯】 佛陀說：『大慧（Mahamati）！再說名身，是依據什麼法來辨別名句，能夠了解自身形相的緣故。大慧（Mahamati）！再說句身，是指句子的事情終究完結的緣故。大慧（Mahamati）！再說名身，就是指各種字從名稱上有所差別，從阿字到呵字，稱為名身。大慧（Mahamati）！再說字身，是指聲音的長短、音韻的高低，稱為字身。大慧（Mahamati）！再說句身，是指巷路、行跡，如人、象、馬等各種野獸的行跡等，可以稱為句。大慧（Mahamati）！再說名字，是指無色的四陰（蘊）依名而說。大慧（Mahamati）！再說名字相，是指能夠辨別名字相的緣故。大慧（Mahamati）！這稱為名、句、字身相。大慧（Mahamati）！像這樣名、句、字相，你應當學習併爲人演說。』 當時，世尊又說了偈語： 『名身與句身，以及字身的差別；凡夫愚癡地執著，就像大象沉溺在深泥中。』 『再說，大慧（Mahamati）！未來世中沒有智慧的人，因為心懷邪見，不瞭解如實的法，憑藉世間的言論自稱為智者，如果有智者問他關於如實的法，也就是遠離邪見相的一異、俱不俱。而那些愚人會這樣說：『這些問題不是正當的問題，不是正確的提問，比如色等法是常還是無常？是一還是異？像這樣，涅槃（Nirvana）是有為還是無為？諸行是一還是異？相中所有的能見和所見是一還是異？作者和所作是一還是異？四大中的色、香、味、觸是一還是異？能見和所見是一還是異？泥團和微塵是一還是異？智者所知的一還是異？像這樣等等上上次第相，上上無記置答，佛如果這樣說，這就是誹謗我。』大慧（Mahamati）！而我不說這樣的法，是爲了遮止外道的邪見而說的。為什麼呢？大慧（Mahamati）！外道等說，所謂身即是命，身異於命，像這樣的法是外道所說的無記法。大慧（Mahamati）！外道迷惑于因果的意義，所以這樣說。
【English Translation】 Buddha said: 'Mahamati! Furthermore, 'nama-kaya' (name-body) refers to what dharma it relies on to distinguish names and phrases, so that it can understand its own form. Mahamati! Furthermore, 'pada-kaya' (phrase-body) refers to the fact that the matter of the phrase is ultimately completed. Mahamati! Furthermore, 'nama-kaya' (name-body) refers to the various letters that differ from names, from the letter 'a' to the letter 'ha', which are called 'nama-kaya' (name-body). Mahamati! Furthermore, 'akshara-kaya' (letter-body) refers to the length of sounds, the high and low of tones and rhymes, which are called 'akshara-kaya' (letter-body). Mahamati! Furthermore, 'pada-kaya' (phrase-body) refers to lanes, paths, and traces, such as the traces of humans, elephants, horses, and various beasts, which can be called 'pada' (phrase). Mahamati! Furthermore, 'nama' (name) refers to the formless four skandhas (aggregates) spoken of based on names. Mahamati! Furthermore, 'nama-lakshana' (name-characteristic) refers to the ability to distinguish the characteristics of names. Mahamati! This is called the characteristic of 'nama' (name), 'pada' (phrase), and 'akshara-kaya' (letter-body). Mahamati! You should learn and explain these characteristics of 'nama' (name), 'pada' (phrase), and 'akshara' (letter) to others.' At that time, the World Honored One spoke in verse: 'The differences between 'nama-kaya' (name-body), 'pada-kaya' (phrase-body), and 'akshara-kaya' (letter-body); Ordinary people foolishly cling to them, like an elephant drowning in deep mud.' 'Furthermore, Mahamati! In the future, those without wisdom, due to their evil views and lack of understanding of the true dharma, rely on worldly discussions and call themselves wise. If a wise person asks them about the true dharma, which is free from the characteristics of one or different, both or neither, those foolish people will say: 'These questions are not proper questions, not correct inquiries, such as whether phenomena like 'rupa' (form) are permanent or impermanent? One or different? Similarly, is 'Nirvana' (Nirvana) conditioned or unconditioned? Are all 'samskaras' (activities) one or different? Are the seer and the seen in 'lakshana' (characteristics) one or different? Are the agent and the action one or different? Are 'rupa' (form), 'gandha' (smell), 'rasa' (taste), and 'sparsha' (touch) in the four great elements one or different? Are the seer and the seen one or different? Are a lump of clay and dust particles one or different? Is what is known by the wise one or different? Such successive questions are answered with successive indifference. If the Buddha speaks in this way, it is slandering me.' Mahamati! I do not speak of such dharmas to prevent the evil views of external paths. Why? Mahamati! External paths say that the body is the same as life, or the body is different from life. Such dharmas are the unrecorded dharmas spoken by external paths. Mahamati! External paths are confused about the meaning of cause and effect, so they say this.'
，是故無記，非我法中名無記也。大慧！我佛法中離能見可見虛妄之想無分別心，是故我法中無有置答；諸外道等執著可取能取，不知但是自心見法，為彼人故我說言有四種問法，無記置答非我法中。大慧！諸佛、如來、應、正遍知，為諸眾生有四種說言置答者，大慧！為待時故說如是法，為根未熟非為根熟，是故我說置答之義。
「複次，大慧！一切諸法若離作者及因不生，以無作者故，是故我說諸法不生。」
佛告大慧：「一切諸法無有體相。」
大慧白佛言：「世尊！何故一切諸法無實體相？」
佛告大慧：「自智觀察一切諸法自相同相不見諸法，是故我說一切諸法無實體相。」
佛告大慧：「一切諸法亦無取相。」
大慧言：「世尊！以何義故一切諸法亦無取相？」
佛告大慧：「自相同相無法可取，是故我說無法可取。」
佛告大慧：「一切諸法亦無舍相。」
大慧言：「世尊！何故諸法亦無舍相？」
佛告大慧：「觀察自相同相法無法可舍，是故我說一切諸法亦無舍相。」
佛告大慧：「諸法不滅。」
大慧言：「世尊！何故一切諸法不滅？」
佛告大慧：「觀一切法自相同相無體相故，是故我說諸法不滅。」
{ "translations": [ "現代漢語譯本：", '因此才是『無記』，並非在我的佛法中稱之為『無記』。大慧（Mahamati）！我的佛法是遠離能見和可見的虛妄之想，沒有分別心，因此我的佛法中沒有『置答』這種說法。那些外道等執著于可取和能取，不知道一切都只是自心的顯現，爲了這些人，我說有四種問法，而『無記置答』不在我的佛法中。大慧（Mahamati）！諸佛、如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），爲了眾生有四種說法，才說『置答』。大慧（Mahamati）！爲了等待時機才說這樣的法，因為眾生的根基尚未成熟，並非爲了根基已成熟者，所以我說『置答』的意義。', '『再者，大慧（Mahamati）！一切諸法如果離開了作者和因緣就不會產生，因為沒有作者的緣故，所以我說諸法不生。』', '佛告訴大慧（Mahamati）：「一切諸法沒有實體之相。」', '大慧（Mahamati）問佛說：「世尊（Bhagavan）！為什麼一切諸法沒有實體之相？」', '佛告訴大慧（Mahamati）：「用自己的智慧觀察一切諸法，自相和共相都不可見，因此我說一切諸法沒有實體之相。」', '佛告訴大慧（Mahamati）：「一切諸法也沒有可取之相。」', '大慧（Mahamati）問：「世尊（Bhagavan）！因為什麼緣故一切諸法也沒有可取之相？」', '佛告訴大慧（Mahamati）：「自相和共相都無法可取，因此我說無法可取。」', '佛告訴大慧（Mahamati）：「一切諸法也沒有可舍之相。」', '大慧（Mahamati）問：「世尊（Bhagavan）！為什麼諸法也沒有可舍之相？」', '佛告訴大慧（Mahamati）：「觀察自相和共相，沒有法可以捨棄，因此我說一切諸法也沒有可舍之相。」', '佛告訴大慧（Mahamati）：「諸法不滅。」', '大慧（Mahamati）問：「世尊（Bhagavan）！為什麼一切諸法不滅？」', '佛告訴大慧（Mahamati）：「觀察一切法的自相和共相，沒有實體之相的緣故，因此我說諸法不滅。」' ], "english_translations": [ "English version:", "Therefore, it is 『avyākrta』 (undetermined), not what is called 『avyākrta』 in my Dharma. Mahamati! In my Buddha-Dharma, there is no discriminating mind that clings to the false notions of the seer and the seen. Therefore, in my Dharma, there is no such thing as 『laying aside the answer』. Those heretics and others cling to what can be grasped and who can grasp, not knowing that all is but the manifestation of their own minds. For those people, I say there are four kinds of questions, but 『laying aside the answer』 is not in my Dharma. Mahamati! The Buddhas, the Tathagatas, Arhats, Samyaksambuddhas, for the sake of sentient beings, speak in four ways, thus speaking of 『laying aside the answer』. Mahamati! It is to wait for the right time that such Dharma is spoken, because the roots of sentient beings are not yet mature, not for those whose roots are mature. Therefore, I speak of the meaning of 『laying aside the answer』.", "『Furthermore, Mahamati! All dharmas, if they arise apart from a maker and causes, do not arise. Because there is no maker, therefore I say that dharmas do not arise.』", "The Buddha said to Mahamati: 『All dharmas have no self-nature.』", "Mahamati said to the Buddha: 『Bhagavan! Why do all dharmas have no self-nature?』", "The Buddha said to Mahamati: 『Observing all dharmas with one's own wisdom, neither the self-aspect nor the general aspect of dharmas can be seen. Therefore, I say that all dharmas have no self-nature.』", "The Buddha said to Mahamati: 『All dharmas also have no aspect of being grasped.』", "Mahamati said: 『Bhagavan! For what reason do all dharmas also have no aspect of being grasped?』", "The Buddha said to Mahamati: 『Neither the self-aspect nor the general aspect can be grasped. Therefore, I say that nothing can be grasped.』", "The Buddha said to Mahamati: 『All dharmas also have no aspect of being abandoned.』", "Mahamati said: 『Bhagavan! Why do dharmas also have no aspect of being abandoned?』", "The Buddha said to Mahamati: 『Observing the self-aspect and the general aspect, there is no dharma that can be abandoned. Therefore, I say that all dharmas also have no aspect of being abandoned.』", "The Buddha said to Mahamati: 『Dharmas do not perish.』", "Mahamati said: 『Bhagavan! Why do all dharmas not perish?』", "The Buddha said to Mahamati: 『Observing the self-aspect and the general aspect of all dharmas, because they have no self-nature, therefore I say that dharmas do not perish.』" ] }
佛告大慧：「諸法無常。」
大慧言：「世尊！何故一切諸法無常？」
佛告大慧：「一切諸法常無常想常不生相，是故我說諸法無常。複次，大慧！我說一切諸法無常。」
大慧言：「世尊！何故一切諸法無常？」
佛告大慧：「以相不生、以不生體相，是故常無常，是故我說諸法無常。」
爾時世尊重說偈言：
「記論有四種， 直答反質答； 分別答置答， 以制諸外道。 有及非有生， 僧佉毗世師， 而說悉無記， 彼作如是說。 正智慧觀察， 自性不可得； 是故不可說， 及說無體相。」
爾時聖者大慧菩薩摩訶薩白佛言：「世尊！惟愿世尊為我等說須陀洹等行差別相，我及一切菩薩摩訶薩等，善知須陀洹等修行相已，如實知須陀洹、斯陀含、阿那含、阿羅漢等，如是如是為眾生說；眾生聞已入二無我相、凈二種障，次第進取地地勝相，得如來不可思議境界修行；得修行處已，如如意寶隨眾生念，受用境界身口意行故。」
佛告大慧言：「善哉！善哉！善哉大慧！諦聽！諦聽！今為汝說。」
大慧白佛言：「善哉世尊！唯然聽受。」
佛告大慧言：「大慧！須陀洹有三種果差別。」
大慧言：「何等三種
【現代漢語翻譯】 現代漢語譯本 佛陀告訴大慧（Mahamati，菩薩名）: 『一切法都是無常的。』 大慧問：『世尊！為什麼一切諸法都是無常的呢？』 佛陀告訴大慧：『一切諸法，常與無常的想法都不會生起，常與不生起的現象也不會生起，因此我說諸法無常。再次，大慧！我說一切諸法都是無常的。』 大慧問：『世尊！為什麼一切諸法都是無常的呢？』 佛陀告訴大慧：『因為現象不生起，因為不生起的本體現象，所以常與無常並存，因此我說諸法無常。』 這時，世尊重說偈頌： 『記論有四種， 直答反質答； 分別答置答， 以制諸外道。 有及非有生， 僧佉（Samkhya，數論派）毗世師（Vaisheshika，勝論派）， 而說悉無記， 彼作如是說。 正智慧觀察， 自性不可得； 是故不可說， 及說無體相。』 這時，聖者大慧菩薩摩訶薩稟告佛陀說：『世尊！惟愿世尊為我們解說須陀洹（Srotapanna，入流果）等修行果位的差別相。我和一切菩薩摩訶薩等，善於瞭解須陀洹等修行之相后，如實地知曉須陀洹、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）等果位，這樣才能為眾生宣說；眾生聽聞后，就能進入二無我相（人無我、法無我），清凈兩種障礙（煩惱障、所知障），次第漸進地證得更高層次的境界，獲得如來不可思議的境界修行；得到修行之處后，就像如意寶珠一樣，隨著眾生的念頭，受用境界的身口意行。』 佛陀告訴大慧：『善哉！善哉！善哉！大慧！仔細聽！仔細聽！現在為你解說。』 大慧稟告佛陀說：『善哉世尊！願意聽受。』 佛陀告訴大慧：『大慧！須陀洹有三種果位的差別。』 大慧問：『是哪三種？』
【English Translation】 English version The Buddha said to Mahamati (a Bodhisattva's name), 'All dharmas are impermanent.' Mahamati said, 'World Honored One! Why are all dharmas impermanent?' The Buddha said to Mahamati, 'In all dharmas, the thought of permanence and impermanence does not arise, nor does the appearance of permanence and non-arising arise. Therefore, I say that all dharmas are impermanent. Furthermore, Mahamati! I say that all dharmas are impermanent.' Mahamati said, 'World Honored One! Why are all dharmas impermanent?' The Buddha said to Mahamati, 'Because appearances do not arise, and because of the essence of non-arising, therefore permanence and impermanence coexist. Therefore, I say that all dharmas are impermanent.' At that time, the World Honored One spoke again in verse: 'There are four kinds of reasoning, Direct answer, counter-question answer; Distinguishing answer, placing answer, To subdue all the heretics. Existence and non-existence arise, Samkhya (Samkhya, the Enumeration school) and Vaisheshika (Vaisheshika, the Particularist school), Say that all is unrecorded, They make such statements. Right wisdom observes, Self-nature is unattainable; Therefore, it cannot be spoken, And it is said to have no essence.' At that time, the holy Mahamati Bodhisattva-Mahasattva said to the Buddha, 'World Honored One! May the World Honored One explain to us the differences in the practices of Srotapanna (Stream-enterer) and other stages. After I and all the Bodhisattva-Mahasattvas understand the aspects of the practices of Srotapanna and others, we can truly know the stages of Srotapanna, Sakrdagamin (Once-returner), Anagamin (Non-returner), and Arhat (Liberated being), and thus explain them to sentient beings. After hearing this, sentient beings can enter the two aspects of non-self (non-self of persons and non-self of dharmas), purify the two kinds of hindrances (afflictive hindrances and cognitive hindrances), gradually advance to attain the superior aspects of each stage, and attain the inconceivable realm of the Tathagata's practice. After obtaining a place for practice, they can, like a wish-fulfilling jewel, use the actions of body, speech, and mind according to the thoughts of sentient beings.' The Buddha said to Mahamati, 'Excellent! Excellent! Excellent, Mahamati! Listen carefully! Listen carefully! 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, 'Mahamati! There are three kinds of differences in the fruits of Srotapanna.' Mahamati said, 'What are the three?'
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佛告大慧：「謂下中上。大慧！何者須陀洹下？謂三有中七返受生。大慧！何者為中？謂三生五生入于涅槃。大慧！何者為上？謂即一生入于涅槃。大慧！是三種須陀洹有三種結，謂下中上。大慧！何者三結？謂身見、疑、戒取。大慧！彼三種結上上勝進得阿羅漢果。大慧！身見有二種。何等為二？一者、俱生；二者、虛妄分別而生，如因緣分別法故。大慧！譬如依諸因緣法相虛妄分別而生實相，彼因緣法中非有非無，以分別有無非實相故；愚癡凡夫執著種種法相，如諸禽獸見於陽炎取以為水。大慧！是名須陀洹分別身見。何以故？以無智故；無始世來虛妄取相故。大慧！此身見垢見人無我乃能遠離。大慧！何者須陀洹俱生身見？所謂自身他身俱見，彼二四陰，無色色陰生時，依於四大及四塵等，彼此因緣和合生色，而須陀洹知已能離有無邪見斷于身見，斷身見已不生貪心。大慧！是名須陀洹身見之相。大慧！何者須陀洹疑相？謂得證法善見相已，先斷身見及於二見分別之心，是故於諸法中不生疑心，復不生心於余尊者以為尊相為凈不凈故。大慧！是名須陀洹疑相。大慧！何者須陀洹戒取相？謂善見受生處苦相故，是故不取戒相。大慧！戒取者，謂諸凡夫持戒精進種種善行，求樂境界生諸天中，彼須陀洹
【現代漢語翻譯】 現代漢語譯本 佛對大慧說：『有下、中、上三種。大慧！什麼是須陀洹（Srotapanna，入流者）中的下等？是指在三有（欲有、色有、無色有）中還要經歷七次生死輪迴。大慧！什麼是中等？是指還要經歷三生或五生才能進入涅槃（Nirvana，寂滅）。大慧！什麼是上等？是指只需一生便能進入涅槃。大慧！這三種須陀洹有三種結縛，即下、中、上。大慧！什麼是這三種結縛？是指身見（Sakkaya-ditthi，認為五蘊為我）、疑（Vicikiccha，懷疑佛法僧三寶）和戒禁取（Silabbata-paramasa，執著于不正確的戒律和苦行）。大慧！他們通過不斷精進修行，最終證得阿羅漢（Arhat，無學）果位。大慧！身見有兩種。哪兩種？一是俱生（Sahaja，與生俱來的），二是虛妄分別而生，就像因緣分別法那樣。大慧！譬如依據各種因緣法相，虛妄分別產生實相，而這些因緣法中既非有也非無，因為分別有無並非實相；愚癡的凡夫執著于種種法相，就像禽獸看到陽光下的熱氣，誤以為是水。大慧！這叫做須陀洹分別身見。為什麼呢？因為沒有智慧；因為從無始以來就虛妄地執取表相。大慧！這種身見的污垢，只有見到人無我（Pudgala-nairatmya，補特伽羅無我）才能遠離。大慧！什麼是須陀洹俱生身見？就是自身他身都見到，他們二者都是四陰（色受想行識中的受想行識），沒有**陰（應為「色陰」，即色蘊）。色陰生起時，依賴於四大（地水火風）及四塵等，彼此因緣和合而生色，而須陀洹知道這些后，能夠遠離有無的邪見，斷除身見，斷除身見后，不再生起貪心。大慧！這叫做須陀洹身見的相狀。大慧！什麼是須陀洹的疑相？是指在獲得證悟的法，善見真理之後，先斷除身見以及對兩種見解（有見和無見）的分辨之心，因此對一切法不再生起疑心，也不會對其他尊者是否值得尊敬而產生懷疑。大慧！這叫做須陀洹的疑相。大慧！什麼是須陀洹的戒禁取相？是指善於觀察受生之處的痛苦，因此不執取戒相。大慧！戒禁取是指那些凡夫持戒精進，進行種種善行，以求生到天界享受快樂，而須陀洹不會這樣做』
【English Translation】 English version The Buddha said to Mahamati: 'There are three kinds: lower, middle, and upper. Mahamati! What is the lower Srotapanna (stream-enterer)? It refers to being reborn seven times in the three realms of existence (the desire realm, the form realm, and the formless realm). Mahamati! What is the middle one? It refers to entering Nirvana (liberation) after three or five rebirths. Mahamati! What is the upper one? It refers to entering Nirvana in just one lifetime. Mahamati! These three kinds of Srotapannas have three kinds of fetters, namely lower, middle, and upper. Mahamati! What are these three fetters? They are self-view (Sakkaya-ditthi, the belief in a permanent self), doubt (Vicikiccha, doubt about the Buddha, Dharma, and Sangha), and attachment to rites and rituals (Silabbata-paramasa, clinging to wrong precepts and ascetic practices). Mahamati! They attain the fruit of Arhat (one who is free from rebirth) through continuous and superior progress in practice. Mahamati! There are two kinds of self-view. What are the two? One is innate (Sahaja, inborn), and the other arises from false discrimination, like the discrimination of conditioned dharmas. Mahamati! For example, based on various conditioned dharmas, false discrimination gives rise to a perceived reality, but these conditioned dharmas are neither existent nor non-existent, because discriminating existence and non-existence is not the true reality; foolish ordinary people cling to various phenomena, like animals seeing heat haze in the sun and mistaking it for water. Mahamati! This is called the Srotapanna's discrimination of self-view. Why? Because of lack of wisdom; because of falsely grasping at appearances since beginningless time. Mahamati! This defilement of self-view can only be removed by seeing the absence of a self (Pudgala-nairatmya, no-self of person). Mahamati! What is the Srotapanna's innate self-view? It is seeing both oneself and others, both of which are the four skandhas (form, feeling, perception, mental formations, and consciousness), without the **skandha (should be 'form' skandha, i.e., rupa-skandha). When the form skandha arises, it relies on the four great elements (earth, water, fire, and wind) and the four subtle elements, etc., and form arises from the combination of these conditions, and the Srotapanna, knowing this, is able to abandon the wrong views of existence and non-existence, and cut off self-view, and after cutting off self-view, no longer generates greed. Mahamati! This is called the characteristic of the Srotapanna's self-view. Mahamati! What is the characteristic of the Srotapanna's doubt? It refers to, after obtaining the Dharma of enlightenment and seeing the truth, first cutting off self-view and the discriminating mind towards the two views (the view of existence and the view of non-existence), therefore no longer generating doubt towards all dharmas, and also not generating doubt about whether other venerable ones are worthy of respect or whether they are pure or impure. Mahamati! This is called the characteristic of the Srotapanna's doubt. Mahamati! What is the characteristic of the Srotapanna's clinging to rites and rituals? It refers to being good at observing the suffering of the place of rebirth, therefore not clinging to the appearance of precepts. Mahamati! Clinging to rites and rituals refers to those ordinary people who uphold precepts diligently, perform various good deeds, seeking to be reborn in the heavens to enjoy happiness, but the Srotapanna does not do this.'
不取是相而取自身內證迴向進趣勝處，離諸妄想修無漏戒分。大慧！是名須陀洹戒取相。大慧！須陀洹斷三結煩惱離貪瞋癡。」
大慧白佛言：「世尊！世尊說眾多貪，須陀洹離何等貪？」
佛告大慧：「須陀洹遠離與諸女人和合，不為現在樂種未來苦因，遠離打摑嗚抱眄視。大慧！須陀洹不生如是貪心。何以故？以得三昧樂行故。大慧！須陀洹遠離如是等貪，非離涅槃貪。大慧！何者斯陀含果相？謂一往見色相現前生心，非虛妄分別想見，以善見禪修行相故，一往來世間，便斷苦盡入于涅槃，是名斯陀含。大慧！何者阿那含相？謂於過去現在未來色相中生有無心，以見使虛妄分別心，諸結不生，不來故名阿那含。大慧！何者阿羅漢相？謂不生分別思惟可思惟，三昧解脫力通煩惱苦等分別心故，名阿羅漢。」
大慧菩薩白佛言：「世尊說三種阿羅漢，此說何等羅漢名阿羅漢？世尊為說得決定寂滅羅漢？為發菩提愿善根忘善根羅漢？為化應化羅漢？」
佛告大慧：「為說得決定寂滅聲聞羅漢，非余羅漢。大慧！余羅漢者，謂曾修行菩薩行者，復有應化佛所化羅漢，本願善根方便力故，現諸佛土生大眾中莊嚴諸佛大會眾故。大慧！分別去來說種種事，遠離證果能思惟所思惟可思惟故，以見自心為
【現代漢語翻譯】 現代漢語譯本：不執取外在表象，而是專注于自身內在的證悟，迴向于精進修行以達到殊勝的境界，遠離各種虛妄的念頭，修持無漏的戒律。大慧（Mahamati）！這被稱為須陀洹（Srotapanna，入流果）的戒取之相。大慧！須陀洹斷除了三種結縛的煩惱，遠離了貪婪、嗔恨和愚癡。
大慧問佛說：『世尊！您說了眾多的貪慾，須陀洹斷除了哪些貪慾呢？』
佛告訴大慧：『須陀洹遠離與各種女人和合的行為，不爲了現在的快樂而種下未來痛苦的因。遠離打、摑、嗚、抱、眄視等行為。大慧！須陀洹不會生起這樣的貪心。為什麼呢？因為他已經獲得了三昧（Samadhi，禪定）的快樂並安住于修行之中。大慧！須陀洹遠離的是這些型別的貪慾，而不是對涅槃（Nirvana，寂滅）的貪慾。大慧！什麼是斯陀含（Sakradagamin，一來果）的果相呢？指的是初次見到色相時，心中生起念頭，但不是虛妄的分別和想像，因為他以善見禪（正確的禪定）修行，所以只往來世間一次，便斷除所有痛苦，進入涅槃，這被稱為斯陀含。大慧！什麼是阿那含（Anagamin，不來果）的果相呢？指的是對於過去、現在和未來的色相，不生起有或無的念頭，因為他已經斷除了見使（錯誤的見解）所產生的虛妄分別心，各種結縛不再產生，所以不再來欲界受生，因此被稱為阿那含。大慧！什麼是阿羅漢（Arhat，無學果）的果相呢？指的是不再生起分別思惟，因為他已經通過三昧解脫的力量，斷除了煩惱、痛苦等分別心，所以被稱為阿羅漢。』
大慧菩薩問佛說：『世尊說了三種阿羅漢，這裡說的是哪一種阿羅漢被稱為阿羅漢呢？世尊說的是獲得決定寂滅的阿羅漢？還是發菩提愿（Bodhicitta，菩提心）善根忘善根的阿羅漢？還是化應化（Nirmanakaya，應化身）的阿羅漢？』
佛告訴大慧：『這裡說的是獲得決定寂滅的聲聞（Sravaka，聲聞乘）阿羅漢，不是其他的阿羅漢。大慧！其他的阿羅漢，指的是曾經修行菩薩行的人，還有應化佛所化現的阿羅漢，他們因為本願的善根和方便的力量，顯現在諸佛的國土中，生於大眾之中，莊嚴諸佛的大會眾。大慧！他們分別過去、現在、未來，述說種種事情，遠離證果，能夠思惟所思惟可思惟的事物，因為他們以見到自心為……』
【English Translation】 English version: Not grasping at appearances, but focusing on the inner realization of oneself, dedicating oneself to diligent practice in order to attain superior states, abandoning all deluded thoughts, and cultivating the faultless precepts. Mahamati! This is called the characteristic of Srotapanna (stream-enterer) regarding precepts. Mahamati! The Srotapanna severs the afflictions of the three bonds, and is free from greed, hatred, and delusion.
Mahamati asked the Buddha, 'World Honored One! You have spoken of many kinds of greed. What kinds of greed does the Srotapanna abandon?'
The Buddha told Mahamati, 'The Srotapanna avoids associating with various women, not planting the seeds of future suffering for the sake of present pleasure. He avoids hitting, slapping, kissing, embracing, and gazing with lust. Mahamati! The Srotapanna does not generate such greedy thoughts. Why? Because he has attained the joy of Samadhi (concentration) and abides in practice. Mahamati! The Srotapanna avoids these types of greed, but not the greed for Nirvana (liberation). Mahamati! What is the characteristic of Sakradagamin (once-returner)? It refers to the arising of thoughts in the mind upon first seeing an appearance, but without deluded discrimination and imagination, because he cultivates with correct meditation. Therefore, he only returns to the world once, then cuts off all suffering and enters Nirvana. This is called Sakradagamin. Mahamati! What is the characteristic of Anagamin (non-returner)? It refers to not generating thoughts of existence or non-existence regarding past, present, and future appearances, because he has severed the deluded discriminating mind produced by wrong views. The various bonds no longer arise, so he does not come to the desire realm for rebirth, therefore he is called Anagamin. Mahamati! What is the characteristic of Arhat (worthy one)? It refers to not generating discriminating thoughts, because he has severed afflictions, suffering, and other discriminating thoughts through the power of Samadhi liberation, therefore he is called Arhat.'
Mahamati Bodhisattva asked the Buddha, 'The World Honored One has spoken of three kinds of Arhats. Which kind of Arhat is being referred to here as Arhat? Is the World Honored One speaking of the Arhat who attains definite extinction? Or the Arhat who generates the Bodhicitta (mind of enlightenment) vow, the good roots that forget good roots? Or the Nirmanakaya (emanation body) Arhat?'
The Buddha told Mahamati, 'Here, I am speaking of the Sravaka (hearer) Arhat who attains definite extinction, not the other Arhats. Mahamati! The other Arhats refer to those who have previously practiced the Bodhisattva path, and the Arhats emanated by the Buddhas. Because of the power of their original vows, good roots, and skillful means, they appear in the Buddha lands, are born among the great assembly, and adorn the great assembly of the Buddhas. Mahamati! They distinguish the past, present, and future, and speak of various matters, are far from the attainment of fruition, and are able to think about what can be thought about, because they take seeing their own mind as...'
見所見說得果相。複次，大慧！若須陀洹生如是心，此是三結；我離三結者。大慧！是名見三法墮于身見，彼若如是不離三結。大慧！是故須陀洹不生如是心。複次，大慧！若欲遠離禪無量無色界者，應當遠離自心見相遠離少相，寂滅定三摩跋提相故。大慧！若不如是，彼菩薩心見諸法，以惟心故。」
爾時世尊重說偈言：
「諸禪四無量， 無色三摩提； 少相寂滅定， 一切心中無。 逆流修無漏， 及於一往來； 往來及不還， 羅漢心迷沒。 思可思能思， 遠離見真諦； 惟是虛妄心， 能知得解脫。
「複次，大慧！有二種智。何等為二？一者、觀察智；二者、虛妄分別取相住智。大慧！何者觀察智？謂何等智觀察一切諸法體相，離於四法無法可得，是名觀察智。大慧！何者四法？謂一、異、俱、不俱，是名四法。大慧！若離四法一切法不可得。大慧！若欲觀察一切法者，當依四法而觀諸法。大慧！妄想分別取相住智者，所謂執著堅、熱、濕、動，虛妄分別四大相故，執著建立，因譬喻相故建立，非實法以為實。大慧！是名虛妄分別執著取相住持智。大慧！是名二種智相。大慧！諸菩薩摩訶薩，畢竟知此二相進趣法無我相，善知真實智地行相，知已即得初地得百三
【現代漢語翻譯】 現代漢語譯本： 佛說觀察所見之相而證得果位。大慧（Mahamati，菩薩名）！如果須陀洹（Srotapanna，入流果）生起這樣的想法：『這是三結（three bonds，身見、戒禁取見、疑）；我已斷離三結。』大慧！這便是認為在三法（three dharmas，佛、法、僧）中存在『我』，陷入身見（belief in a self）。如果他們這樣想，就無法真正斷離三結。大慧！因此，須陀洹不會生起這樣的想法。再者，大慧！如果想要遠離禪定、四無量心（four immeasurables，慈、悲、喜、舍）、無色界定（formless realms），應當遠離自心所見的種種表象，遠離微小的表象，以及寂滅定（cessation attainment）和三摩跋提（samāpatti，等至）的表象。大慧！如果不是這樣，那些菩薩的心仍然會看到諸法，因為他們仍然執著于『唯心』的觀念。
這時，世尊（the World-Honored One）再次以偈頌說道：
『諸禪定、四無量，無色界三摩提；微小表象、寂滅定，一切都不存在於心中。 逆流而修無漏法，以及證得一來果（Sakrdagamin，once-returner）；一來果、不還果（Anagamin，non-returner），乃至阿羅漢（Arhat，worthy one）都可能在心中迷失。 思慮、可思慮、能思慮，遠離這些才能見到真諦（true reality）；只有虛妄的心，才能認識到解脫。』
『再者，大慧！有兩種智慧。是哪兩種呢？一是觀察智（observational wisdom）；二是虛妄分別取相住智（discriminating wisdom based on attachment to appearances）。大慧！什麼是觀察智？就是能夠觀察一切諸法的體相，並且明白離開『四法』（four characteristics）就無法獲得任何法的智慧，這稱為觀察智。大慧！什麼是『四法』？就是一（oneness）、異（otherness）、俱（both）、不俱（neither），這稱為『四法』。大慧！如果離開『四法』，一切法都無法成立。大慧！如果想要觀察一切法，應當依據『四法』來觀察諸法。大慧！什麼是妄想分別取相住智呢？就是執著于堅、熱、濕、動，虛妄地分別四大（four great elements）的表象，因此產生執著和建立，通過比喻的表象來建立，將非真實法當作真實法。大慧！這稱為虛妄分別執著取相住持智。大慧！以上就是兩種智慧的相狀。大慧！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，great being），徹底瞭解這兩種相狀后，才能趨向于證得法無我相（non-self of phenomena），善於瞭解真實智慧的境界和修行狀態，瞭解之後就能證得初地（first bhumi），獲得百三種……』
【English Translation】 English version: The Buddha spoke of realizing the fruit by observing what is seen. Furthermore, Mahamati (name of a Bodhisattva)! If a Srotapanna (stream-enterer) thinks, 'These are the three bonds (self-view, attachment to rites and rituals, and doubt); I have abandoned the three bonds,' Mahamati! This is called seeing the three dharmas (Buddha, Dharma, Sangha) as 'self,' falling into self-view (belief in a self). If they think in this way, they have not truly abandoned the three bonds. Mahamati! Therefore, a Srotapanna does not think in this way. Furthermore, Mahamati! If one wishes to abandon dhyana (meditation), the four immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity), and the formless realms, one should abandon the appearances seen by one's own mind, abandon subtle appearances, and the appearances of the cessation attainment (nirodha-samapatti) and samāpatti (attainment). Mahamati! If not, those Bodhisattvas' minds will still see phenomena because they are still attached to the idea of 'mind-only.'
At that time, the World-Honored One spoke again in verse:
'The various dhyanas, the four immeasurables, the formless samadhis; subtle appearances, the cessation attainment, all do not exist in the mind. Cultivating the unconditioned against the stream, and attaining the once-returner (Sakrdagamin); the once-returner, the non-returner (Anagamin), and even the Arhat (worthy one) may be lost in the mind. Thinking, thinkable, and capable of thinking, only by abandoning these can one see true reality; only the deluded mind can realize liberation.'
'Furthermore, Mahamati! There are two kinds of wisdom. What are the two? One is observational wisdom; the other is discriminating wisdom based on attachment to appearances. Mahamati! What is observational wisdom? It is the wisdom that can observe the characteristics of all phenomena and understand that apart from the 'four characteristics' nothing can be obtained. This is called observational wisdom. Mahamati! What are the 'four characteristics'? They are oneness, otherness, both, and neither. These are called the 'four characteristics.' Mahamati! If one abandons the 'four characteristics,' no phenomena can be established. Mahamati! If one wishes to observe all phenomena, one should observe them based on the 'four characteristics.' Mahamati! What is discriminating wisdom based on attachment to appearances? It is attachment to solidity, heat, moisture, and motion, falsely discriminating the appearances of the four great elements, thus giving rise to attachment and establishment, establishing through the appearances of metaphors, taking what is not real as real. Mahamati! This is called discriminating wisdom based on attachment to appearances. Mahamati! These are the characteristics of the two kinds of wisdom. Mahamati! When Bodhisattva-Mahasattvas (great beings) thoroughly understand these two characteristics, they can move towards realizing the non-self of phenomena, be skilled in understanding the realm and practice of true wisdom, and upon understanding, they can attain the first bhumi (stage), obtaining a hundred and three...'
昧，依三昧力見百佛見百菩薩，能知過去未來各百劫事，照百佛世界；照百佛世界已，善知諸地上上智相，以本願力故，能奮迅示現種種神通，於法云地中依法雨授位，證如來內究竟法身智慧地，依十無量善根愿轉，為教化眾生種種應化，自身示現種種光明，以得自身修行證智三昧樂故。
「複次，大慧！菩薩摩訶薩應善知四大及四塵相。大慧！云何菩薩善知四大及四塵相？大慧！菩薩摩訶薩應如是修行，所言實者，謂無四大處，觀察四大本來不生。如是觀已復作是念：『言觀察者，惟自心見虛妄覺知，以見外塵無有實物，惟是名字分別心見，所謂三界離於四大及四塵相。』見如是已離四種見，見清凈法離我我所，住于自相如實法中。大慧！住自相如實法中者，謂住建立諸法無生自相法中。大慧！於四大中雲何有四塵？大慧！謂妄想分別柔軟濕潤，生內外水大。大慧！妄想分別暖增長力，生內外火大。大慧！妄想分別輕轉動相，生內外風大。大慧！妄想分別所有堅相，生內外地大。大慧！妄想分別內外共虛空生內外想，以執著虛妄內外邪見，五陰聚落四大及四塵生故。」
佛告大慧：「識能執著種種境界樂求異道，取彼境界故。大慧！四大有四，謂色、香、味、觸。大慧！四大無因。何以故？謂地自體形
【現代漢語翻譯】 現代漢語譯本： 依憑三昧（Samadhi，一種高度集中的冥想狀態）的力量，能見到百佛、百菩薩，能知曉過去未來各一百劫的事情，照亮百佛世界；照亮百佛世界之後，善於瞭解各個地上層層增上的智慧之相，因為有根本的誓願力的緣故，能夠奮發迅速地示現種種神通，在法雲地中依照佛法雨露來授予地位，證得如來內在究竟的法身智慧之地，依靠十種無量的善根願力來運轉，爲了教化眾生而有種種應化，自身示現種種光明，因為獲得了自身修行證悟智慧的三昧之樂的緣故。
『再者，大慧（Mahamati）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應當善於瞭解四大（四大元素：地、水、火、風）以及四塵相（色、聲、香、味）。大慧！菩薩如何善於瞭解四大以及四塵相呢？大慧！菩薩摩訶薩應當這樣修行，所說的真實，是指沒有四大之處，觀察四大本來不生。這樣觀察之後又這樣想：『所說的觀察，只是自心的虛妄覺知，因為見到外塵沒有真實之物，只是名字分別的心見，所說的三界（欲界、色界、無色界）脫離於四大以及四塵相。』見到這樣之後脫離四種見解，見到清凈的佛法脫離我與我所，安住在自相如實的佛法之中。大慧！安住在自相如實的佛法之中，是指安住在建立諸法無生自相的佛法之中。大慧！在四大之中怎麼會有四塵呢？大慧！是妄想分別柔軟濕潤，產生內外水大。大慧！妄想分別暖增長力，產生內外火大。大慧！妄想分別輕轉動相，產生內外風大。大慧！妄想分別所有堅硬之相，產生內外地大。大慧！妄想分別內外共同的虛空，產生內外之想，因為執著虛妄的內外邪見，五陰（色、受、想、行、識）聚落、四大以及四塵才產生。』
佛告訴大慧：『識（Vijnana，意識）能夠執著種種境界，喜歡追求不同的道路，獲取那些境界的緣故。大慧！四大有四種，就是色、香、味、觸。大慧！四大沒有原因。為什麼呢？因為地的自體是形狀。
【English Translation】 English version: Through the power of Samadhi (a state of deep meditative concentration), one can see hundreds of Buddhas and hundreds of Bodhisattvas, know about events of the past and future for hundreds of kalpas (aeons), and illuminate hundreds of Buddha-worlds. Having illuminated hundreds of Buddha-worlds, one becomes skilled in understanding the aspects of wisdom that increase on each ground (bhumi), and due to the power of original vows, one can vigorously manifest various supernormal powers. In the Dharma-cloud ground (Dharmamegha-bhumi), one bestows positions according to the Dharma-rain, and attains the inner ultimate Dharmakaya (Dharma-body) wisdom ground of the Tathagata (Thus-Gone One). Relying on the turning of the ten immeasurable roots of goodness and vows, one transforms in various ways to teach sentient beings, manifesting various lights from oneself, because one has obtained the bliss of Samadhi from one's own practice and realization of wisdom.
『Furthermore, Mahamati (Great Wisdom)! A Bodhisattva-Mahasattva (Great Bodhisattva) should be skilled in understanding the four great elements (earth, water, fire, wind) and the aspects of the four objects of sense (form, sound, smell, taste). Mahamati! How does a Bodhisattva become skilled in understanding the four great elements and the aspects of the four objects of sense? Mahamati! A Bodhisattva-Mahasattva should practice in this way: what is said to be real refers to the absence of the four great elements; observe that the four great elements are originally unborn. Having observed in this way, one further thinks: 『What is called observation is only the mind's own false awareness, because seeing external objects of sense, there are no real things; they are only mental views of name-discrimination. What is called the triple world (desire realm, form realm, formless realm) is apart from the four great elements and the aspects of the four objects of sense.』 Having seen in this way, one departs from the four kinds of views, sees the pure Dharma, departs from self and what belongs to self, and dwells in the self-nature of the Dharma as it truly is. Mahamati! Dwelling in the self-nature of the Dharma as it truly is refers to dwelling in the Dharma of the unborn self-nature of all things that are established. Mahamati! How can there be four objects of sense in the four great elements? Mahamati! It is the delusive discrimination of softness and moisture that produces the inner and outer water element. Mahamati! It is the delusive discrimination of warmth and increasing power that produces the inner and outer fire element. Mahamati! It is the delusive discrimination of lightness, movement, and motion that produces the inner and outer wind element. Mahamati! It is the delusive discrimination of all hardness that produces the inner and outer earth element. Mahamati! It is the delusive discrimination of inner and outer shared space that produces inner and outer thought. Because of clinging to false inner and outer wrong views, the aggregates of the five skandhas (form, feeling, perception, volition, consciousness), the four great elements, and the four objects of sense arise.』
The Buddha told Mahamati: 『Consciousness (Vijnana) is able to cling to various realms, delighting in seeking different paths, because it grasps those realms. Mahamati! The four great elements have four aspects, namely, form, smell, taste, and touch. Mahamati! The four great elements have no cause. Why? Because the self-nature of earth is shape.
相長短不生四大相故。大慧！依形相大小上下容貌而生諸法，不離形相大小長短而有法故。是故，大慧！外道虛妄分別四大及四塵，非我法中如此分別。
「複次，大慧！我為汝說五陰體相。大慧！何者五陰相？謂色、受、想、行、識。大慧！四陰無色相，謂受、想、行、識。大慧！色依四大生，四大彼此不同相。大慧！無色相法同如虛空，云何得成四種數相？大慧！譬如虛空離於數相，而虛妄分別此是虛空。大慧！陰之數相離於諸相，離有無相離於四相；愚癡凡夫說諸數相，非謂聖人。大慧！我說諸相如幻種種形相離一二相依假名說，如夢映象不離所依。大慧！如聖人智修行分別見五陰虛妄。大慧！是名五陰無五陰體相。大慧！汝今應離如是虛妄分別之相，離如是已為諸菩薩說離諸法相寂靜之法，為遮外道諸見之相。大慧！說寂靜法得證清凈無我之相入遠行地，入遠行地已得無量三昧自在如意生身故，以得諸法如幻三昧故，以得自在神通力修行進趣故，隨一切眾生自在用如大地故。大慧！譬如大地一切眾生隨意而用。大慧！菩薩摩訶薩隨眾生用亦復如是。
「複次，大慧！外道說有四種涅槃。何等為四？一者、自體相涅槃；二者、種種相有無涅槃；三者、自覺體有無涅槃；四者、諸陰自相同相斷相續體
【現代漢語翻譯】 現代漢語譯本： 『相長短不生四大相故』。大慧（Mahamati，菩薩名）！因為相互的長短不會產生四大之相。大慧！各種法是依據形狀、大小、上下、容貌而產生的，因為法不離開形狀、大小、長短而存在。因此，大慧！外道虛妄地分別四大（地、水、火、風）及四塵（色、聲、香、味），在我的法中不是這樣分別的。
『再次，大慧！我為你解說五陰（Panca-skandha）的體相。大慧！什麼是五陰之相？就是色（Rupa）、受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）。大慧！四陰沒有色相，就是受、想、行、識。大慧！色是依靠四大而產生的，四大彼此有不同的相。大慧！沒有色相的法如同虛空，怎麼能形成四種數量之相呢？大慧！譬如虛空離開了數量之相，卻虛妄地分別說這是虛空。大慧！陰的數量之相離開了各種相，離開了有無之相，離開了四相；愚癡的凡夫才說各種數量之相，聖人不是這樣說的。大慧！我說各種相如同幻象，種種形相離開了單一和多個之相，依靠假名而說，如同夢境和映象不離開所依靠的事物。大慧！如同聖人的智慧修行分別，見到五陰是虛妄的。大慧！這叫做五陰沒有五陰的體相。大慧！你現在應該離開像這樣的虛妄分別之相，離開這些之後，為各位菩薩宣說離開各種法相的寂靜之法，爲了遮止外道的各種見解之相。大慧！宣說寂靜之法，就能證得清凈無我的相，進入遠行地（Duraṅgama bhūmi），進入遠行地之後，就能得到無量的三昧（Samadhi），自在如意地化生，因為得到了諸法如幻的三昧，因為得到了自在的神通力修行進取，就能像大地一樣隨意地利益一切眾生。大慧！譬如大地，一切眾生隨意使用它。大慧！菩薩摩訶薩（Bodhisattva-Mahasattva）隨順眾生使用也像這樣。
『再次，大慧！外道說有四種涅槃（Nirvana）。哪四種呢？第一種是自體相涅槃；第二種是種種相有無涅槃；第三種是自覺體有無涅槃；第四種是諸陰自相同相斷相續體。』
【English Translation】 English version: 『The mutual length and shortness do not give rise to the characteristics of the four great elements.』 Mahamati (Bodhisattva's name)! Because mutual length and shortness do not produce the characteristics of the four great elements. Mahamati! Various dharmas arise based on shape, size, up and down, and appearance, because dharmas do not exist apart from shape, size, length, and shortness. Therefore, Mahamati! The heretics falsely discriminate the four great elements (earth, water, fire, wind) and the four dusts (form, sound, smell, taste), but such discriminations are not found in my Dharma.
『Furthermore, Mahamati! I will explain to you the characteristics of the five skandhas (Panca-skandha). Mahamati! What are the characteristics of the five skandhas? They are form (Rupa), feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana). Mahamati! The four skandhas have no form, namely feeling, perception, volition, and consciousness. Mahamati! Form arises dependent on the four great elements, and the four great elements have different characteristics from each other. Mahamati! Dharmas without form are like empty space, how can they form four kinds of numerical characteristics? Mahamati! For example, empty space is devoid of numerical characteristics, yet one falsely discriminates and says this is empty space. Mahamati! The numerical characteristics of the skandhas are apart from all characteristics, apart from the characteristics of existence and non-existence, and apart from the four characteristics; only foolish ordinary people speak of various numerical characteristics, not the sages. Mahamati! I say that all characteristics are like illusions, various forms are apart from the characteristics of one and many, and are spoken of based on provisional names, like dreams and reflections that do not depart from what they rely on. Mahamati! Like the wisdom of sages, through practice and discrimination, one sees that the five skandhas are illusory. Mahamati! This is called the five skandhas having no characteristics of the five skandhas. Mahamati! You should now depart from such illusory discriminating characteristics, and after departing from these, speak to the Bodhisattvas about the Dharma of stillness that is apart from all Dharma characteristics, in order to prevent the various views of the heretics. Mahamati! Speaking of the Dharma of stillness, one can attain the characteristics of purity and no-self, enter the Duraṅgama bhūmi (Far-Going Ground), and after entering the Far-Going Ground, one can obtain immeasurable Samadhi (Samadhi), and manifest bodies at will, because one has obtained the Samadhi of all Dharmas being like illusions, because one has obtained the power of unhindered supernatural abilities to practice and progress, one can freely benefit all sentient beings like the earth. Mahamati! For example, the earth is used at will by all sentient beings. Mahamati! The Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) also uses it in accordance with sentient beings in the same way.』
『Furthermore, Mahamati! The heretics say there are four kinds of Nirvana (Nirvana). What are the four? The first is Nirvana of self-nature characteristics; the second is Nirvana of various characteristics of existence and non-existence; the third is Nirvana of self-aware entity of existence and non-existence; the fourth is the continuous entity of the same and different characteristics of the skandhas being cut off.』
涅槃。大慧！是名外道四種涅槃，非我所說。大慧！我所說者，見虛妄境界分別識滅名為涅槃。」
大慧白佛言：「世尊！世尊可不說八種識耶？」
佛告大慧：「我說八種識。」
大慧言：「若世尊說八種識者，何故但言意識轉滅，不言七識轉滅？」
佛告大慧：「以依彼念觀有故，轉識滅七識亦滅。複次，大慧！意識執著取境界生，生已種種熏習增長阿梨耶識，共意識故，離我我所相，著虛妄空而生分別。大慧！彼二種識無差別相，以依阿梨耶識因觀自心見境，妄想執著生種種心，猶如束竹迭共為因，如大海波，以自心見境界風吹而有生滅。是故，大慧！意識轉滅七種識轉滅。」
爾時世尊重說偈言：
「我不取涅槃， 亦不捨作相； 轉滅虛妄心， 故言得涅槃。 依彼因及念， 意趣諸境界； 識與心作因， 為識之所依。 如水流枯竭， 波浪則不起； 如是意識滅， 種種識不生。
「複次，大慧！我為汝說虛妄分別法體差別相，汝及諸菩薩摩訶薩，善分別知虛妄法體差別之相，離分別所分別法，善知自身內修行法，遠離外道能取可取境界，遠離種種虛妄分別因緣法體相，遠離已不復分別虛妄之相。大慧！何者虛妄分別法體差別之相？大
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『大慧（Mahamati）！這些是外道所說的四種涅槃（Nirvana），不是我所說的。大慧！我所說的涅槃，是指見到虛妄境界后，分別識滅除的狀態。』
大慧菩薩問佛：『世尊！難道世尊您沒有說過有八種識嗎？』
佛陀告訴大慧：『我說過有八種識。』
大慧問：『如果世尊您說過有八種識，為什麼只說意識轉滅，而不說其他七種識轉滅呢？』
佛陀告訴大慧：『因為依靠對意識的念觀，意識滅除時，其他七種識也會隨之滅除。再者，大慧！意識執著于外境而生起，生起后又通過種種熏習增長阿梨耶識（Alaya-vijnana），與意識相互作用，從而遠離了我與我所的執著，執著于虛妄的空性而產生分別。大慧！這兩種識沒有本質上的差別，因為依靠阿梨耶識的因，觀照自心而見到外境，妄想執著由此產生種種心念，就像捆紮竹子一樣互相依賴，又像大海的波浪，因為自心所見的境界被風吹動而有生滅。因此，大慧！意識轉滅時，其他七種識也會隨之轉滅。』
這時，世尊再次說了偈語：
『我不執取涅槃， 也不捨棄作為； 轉滅虛妄之心， 所以說得涅槃。 依靠彼等因緣和念頭， 意識趨向各種境界； 識與心互為因果， 心識是意識的所依。 如同水流枯竭， 波浪就不會再起； 如此意識滅除， 種種識也不再生起。』
『再者，大慧！我為你解說虛妄分別法體的差別相，你和諸位菩薩摩訶薩（Bodhisattva-Mahasattva）應當善於分別瞭解虛妄法體的差別之相，遠離分別能分別和所分別的法，善於瞭解自身內在的修行方法，遠離外道所執著的能取和可取境界，遠離種種虛妄分別的因緣法體之相，遠離這些之後，就不會再分別虛妄之相。大慧！什麼是虛妄分別法體的差別之相呢？』
【English Translation】 English version: The Buddha said: 'Mahamati! These are the four kinds of Nirvana spoken of by the non-Buddhists, not what I teach. Mahamati! What I teach is that Nirvana is the cessation of the discriminating consciousness when the mind sees the world as it is, free from illusion.'
Mahamati asked the Buddha: 'World Honored One! Did the World Honored One not teach about the eight consciousnesses?'
The Buddha told Mahamati: 'I have taught about the eight consciousnesses.'
Mahamati said: 'If the World Honored One has taught about the eight consciousnesses, why do you only speak of the cessation of the mind-consciousness, and not of the cessation of the other seven consciousnesses?'
The Buddha told Mahamati: 'Because by relying on the contemplation of that thought, when the mind-consciousness ceases, the other seven consciousnesses also cease. Furthermore, Mahamati! The mind-consciousness arises by clinging to external objects, and having arisen, it increases the Alaya-vijnana (storehouse consciousness) through various habitual tendencies, and together with the mind-consciousness, it becomes free from the notions of 'I' and 'mine', clinging to illusory emptiness and giving rise to discriminations. Mahamati! These two consciousnesses have no essential difference, because by relying on the cause of the Alaya-vijnana, one sees the external world by observing one's own mind, and from this, deluded thoughts and attachments arise, giving rise to various mental activities, just like bundled reeds that depend on each other, or like the waves of the great ocean, which arise and cease because the world seen by the mind is blown by the wind. Therefore, Mahamati! When the mind-consciousness ceases, the other seven consciousnesses also cease.'
At that time, the World Honored One spoke again in verse:
'I do not grasp at Nirvana, Nor do I abandon activity; By ceasing the illusory mind, Therefore, it is said to attain Nirvana. Relying on those causes and conditions and thoughts, The mind directs itself to various objects; Consciousness and mind are mutually causal, The mind is the support of consciousness. Just as when a stream dries up, The waves will no longer arise; So too, when the mind-consciousness ceases, The various consciousnesses do not arise.'
'Furthermore, Mahamati! I will explain to you the differences in the nature of the illusory discriminating mind. You and all the Bodhisattva-Mahasattvas (great beings) should be skilled in discerning the differences in the nature of illusory phenomena, and be free from discriminating between the perceiver and the perceived. Be skilled in understanding the methods of inner practice, and be free from the objects of grasping and the graspable that are clung to by non-Buddhists. Be free from the nature of the causal conditions of various illusory discriminations, and having become free from these, you will no longer discriminate illusory phenomena. Mahamati! What are the differences in the nature of the illusory discriminating mind?'
慧！虛妄分別自體差別相有十二種。何等為十二？一者、言語分別；二者、可知分別；三者、相分別；四者、義分別；五者、實體分別；六者、因分別；七者、見分別；八者、建立分別；九者、生分別；十者、不生分別；十一者、和合分別；十二者、縛不縛分別。大慧！是名分別自體相差別法相。大慧！言語分別者，謂樂著種種言語美妙音聲。大慧！是名言語分別。大慧！可知分別者，謂作是思惟應有前法實事之相，聖人修行知，依彼法而生言語。如是分別，大慧！是名可知分別。大慧！相分別者，謂即彼可知境界中熱濕動堅種種相執以為實，如空陽焰諸禽獸見生於水想。大慧！是名相分別。大慧！義分別者，謂樂金銀等種種實境界。大慧！是名義分別。大慧！自體分別者，謂專念有法自體形相，此法如是如是不異，非正見見分別。大慧！是名自體分別。大慧！因分別者，謂何等何等因，何等何等緣，有無了別因相生了別相。大慧！是名因分別。大慧！見分別者，謂有無一異俱不俱，邪見外道執著分別。大慧！是名見分別。大慧！建立分別者，謂取我我所相說虛妄法。大慧！是名建立分別。大慧！生分別者，謂依眾緣有無法中生執著心。大慧！是名生分別。大慧！不生分別者，謂一切法本來不生，以本無故依因緣有而
【現代漢語翻譯】 現代漢語譯本： 大慧（Mahamati）！虛妄分別的自體差別相有十二種。什麼是這十二種呢？一是言語分別；二是可知分別；三是相分別；四是義分別；五是實體分別；六是因分別；七是見分別；八是建立分別；九是生分別；十是不生分別；十一是和合分別；十二是縛不縛分別。大慧！這被稱為分別的自體相差別法相。大慧！言語分別，是指樂於執著種種言語美妙的聲音。大慧！這被稱為言語分別。大慧！可知分別，是指作這樣的思惟：應該有先前法的真實事相，聖人修行而知，並依彼法而生言語。像這樣的分別，大慧！這被稱為可知分別。大慧！相分別，是指在那些可知的境界中，對於熱、濕、動、堅等種種相，執以為實，就像空中的陽焰，各種禽獸看見而生起是水的想法一樣。大慧！這被稱為相分別。大慧！義分別，是指樂於執著金銀等種種真實的境界。大慧！這被稱為義分別。大慧！自體分別，是指專注于有法自體形相，認為此法如此如此，不與彼法相異，這不是正見的見分別。大慧！這被稱為自體分別。大慧！因分別，是指什麼什麼樣的因，什麼什麼樣的緣，有無了別因相，生了別相。大慧！這被稱為因分別。大慧！見分別，是指有、無、一、異、俱、不俱等，邪見外道執著分別。大慧！這被稱為見分別。大慧！建立分別，是指執取我、我所之相，說虛妄法。大慧！這被稱為建立分別。大慧！生分別，是指依眾緣有無法中，生起執著心。大慧！這被稱為生分別。大慧！不生分別，是指一切法本來不生，因為本來沒有，所以依因緣而有，卻
【English Translation】 English version: Mahamati! There are twelve kinds of characteristics of discrimination of self-nature. What are the twelve? First, language discrimination; second, knowable discrimination; third, characteristic discrimination; fourth, meaning discrimination; fifth, entity discrimination; sixth, cause discrimination; seventh, view discrimination; eighth, establishment discrimination; ninth, birth discrimination; tenth, non-birth discrimination; eleventh, combination discrimination; twelfth, bondage and non-bondage discrimination. Mahamati! These are called the characteristics of discrimination of self-nature. Mahamati! Language discrimination refers to being fond of and attached to various beautiful sounds of language. Mahamati! This is called language discrimination. Mahamati! Knowable discrimination refers to thinking that there should be the real characteristics of the previous dharma, which the sages know through practice, and based on which language arises. Such discrimination, Mahamati! This is called knowable discrimination. Mahamati! Characteristic discrimination refers to, in those knowable realms, clinging to various characteristics such as heat, moisture, movement, and solidity as real, just as mirages in the air are seen by various birds and beasts, giving rise to the thought that it is water. Mahamati! This is called characteristic discrimination. Mahamati! Meaning discrimination refers to being fond of and attached to various real realms such as gold and silver. Mahamati! This is called meaning discrimination. Mahamati! Self-nature discrimination refers to focusing on the form and appearance of the self-nature of existing dharmas, thinking that this dharma is like this and not different from that dharma, which is not the view discrimination of right view. Mahamati! This is called self-nature discrimination. Mahamati! Cause discrimination refers to what kind of cause, what kind of condition, whether there is or is not a distinct cause characteristic, giving rise to a distinct characteristic. Mahamati! This is called cause discrimination. Mahamati! View discrimination refers to views such as existence, non-existence, oneness, difference, both, and neither, which are clung to and discriminated by heretical outsiders. Mahamati! This is called view discrimination. Mahamati! Establishment discrimination refers to grasping the characteristics of 'I' and 'mine', and speaking false dharmas. Mahamati! This is called establishment discrimination. Mahamati! Birth discrimination refers to giving rise to attachment in the existence or non-existence of conditions. Mahamati! This is called birth discrimination. Mahamati! Non-birth discrimination refers to the fact that all dharmas are originally unborn, because they originally do not exist, so they exist based on conditions, but
無因果。大慧！是名無生分別。大慧！和合分別者，謂何等何等法和合，如金縷共；何等何等法和合，如金縷和合。大慧！是名和合分別。大慧！縛不縛分別者，謂縛因執著如所縛。大慧！如人方便結繩作結，結已還解。大慧！是名縛不縛分別。大慧！是名虛妄分別法體差別之相，以此虛妄分別法體差別之相，一切凡夫執著有無故，執著法相種種因緣。是故，大慧！分別法體差別之相，見種種法執著為實，如依于幻見種種事，凡夫分別知異於幻有如是法。大慧！我于種種法中不異幻說，亦非不異。何以故？若幻異於種種法者，不應因幻而生種種；若幻即是種種法者，不應異見此是幻此是種種而見差別，是故我說不異非不異。是故，大慧！汝及諸菩薩摩訶薩，莫分別幻有實無實。」
爾時世尊重說偈言：
「心依境界縛， 知覺隨境生； 于寂靜勝處， 生平等智慧。 妄想分別有， 于緣法則無； 取虛妄迷亂， 不知他力生。 種種緣生法， 即是幻不實； 彼有種種想， 妄分別不成。 彼想則是過， 皆從心縛生； 愚癡人無智， 分別因緣法。 此諸妄想體， 即是緣起法； 妄想有種種， 眾緣中分別。 世諦第一義， 第三無因生； 妄想說世諦
【現代漢語翻譯】 現代漢語譯本： 『無因果』，Mahamati（大慧）！這被稱為『無生分別』。Mahamati（大慧）！『和合分別』是指什麼？是指什麼法與什麼法和合，就像金線交織在一起；什麼法與什麼法和合，就像金線和合在一起。Mahamati（大慧）！這被稱為『和合分別』。Mahamati（大慧）！『縛不縛分別』是指什麼？是指因為執著于所縛之物而產生的束縛。Mahamati（大慧）！就像有人爲了方便結繩子，結好之後又解開。Mahamati（大慧）！這被稱為『縛不縛分別』。Mahamati（大慧）！這些是虛妄分別的法體差別之相。因為這些虛妄分別的法體差別之相，一切凡夫執著于有和無，執著於法相的種種因緣。因此，Mahamati（大慧）！分別法體的差別之相，見到種種法就執著認為是真實的，就像依靠幻術見到種種事物一樣，凡夫分別知道這些不同於幻術，認為有這樣的法存在。Mahamati（大慧）！我在種種法中，說它與幻術既相同又不相同。為什麼呢？如果幻術不同於種種法，就不應該因為幻術而產生種種事物；如果幻術就是種種法，就不應該看到這是幻術，那是種種法，而見到差別。所以我說既相同又不相同。因此，Mahamati（大慧）！你和諸位菩薩摩訶薩，不要分別幻術有真實或不真實。』 這時，世尊又說了偈語： 『心依境界縛， 知覺隨境生； 于寂靜勝處， 生平等智慧。 妄想分別有， 于緣法則無； 取虛妄迷亂， 不知他力生。 種種緣生法， 即是幻不實； 彼有種種想， 妄分別不成。 彼想則是過， 皆從心縛生； 愚癡人無智， 分別因緣法。 此諸妄想體， 即是緣起法； 妄想有種種， 眾緣中分別。 世諦第一義， 第三無因生； 妄想說世諦
【English Translation】 English version: 'No cause and effect,' Mahamati (Great Wisdom)! This is called 'no-birth discrimination.' Mahamati (Great Wisdom)! What is 'combination discrimination'? It refers to what dharma combines with what dharma, like gold threads interwoven together; what dharma combines with what dharma, like gold threads joined together. Mahamati (Great Wisdom)! This is called 'combination discrimination.' Mahamati (Great Wisdom)! What is 'bound and unbound discrimination'? It refers to the bondage that arises from attachment to what is bound. Mahamati (Great Wisdom)! It's like someone conveniently tying a rope into a knot, and then untying it. Mahamati (Great Wisdom)! This is called 'bound and unbound discrimination.' Mahamati (Great Wisdom)! These are the characteristics of the differences in the nature of false discrimination. Because of these characteristics of the differences in the nature of false discrimination, all ordinary people are attached to existence and non-existence, attached to the various causes and conditions of the characteristics of dharmas. Therefore, Mahamati (Great Wisdom)! Discriminating the differences in the nature of dharmas, seeing all kinds of dharmas and clinging to them as real, just like seeing all kinds of things based on illusion, ordinary people discriminate and know that these are different from illusion, thinking that such dharmas exist. Mahamati (Great Wisdom)! In all kinds of dharmas, I say that they are both the same as and not the same as illusion. Why? If illusion is different from all kinds of dharmas, then all kinds of things should not arise because of illusion; if illusion is the same as all kinds of dharmas, then one should not see this as illusion and that as all kinds of dharmas, and see a difference. Therefore, I say that they are both the same and not the same. Therefore, Mahamati (Great Wisdom)! You and all the Bodhisattva-Mahasattvas, do not discriminate whether illusion is real or unreal.' At that time, the World Honored One spoke again in verse: 'The mind is bound by the realm, perception arises following the realm; In a serene and superior place, equal wisdom arises. Delusion and discrimination exist, but are absent in the law of conditions; Grasping delusion and confusion, not knowing that it arises from another's power. All kinds of conditioned dharmas are illusory and unreal; They have all kinds of thoughts, but false discrimination does not succeed. Those thoughts are faults, all arising from the bondage of the mind; Foolish people are without wisdom, discriminating conditioned dharmas. The substance of these delusions is the law of dependent origination; Delusions are of all kinds, discriminated in the midst of various conditions. Mundane truth, ultimate truth, the third arises without cause; Delusion speaks of mundane truth.
， 斷則聖境界。 譬如修行者， 一事見種種； 彼法無種種， 分別相如是。 如目種種翳， 妄想見眾色； 翳無色非色， 無智取法爾。 如真金離垢， 如水離泥濁； 如虛空離云， 真法凈亦爾。 無有妄想法， 因緣法亦無； 取有及謗無， 分別觀者見。 妄想若無實， 因緣法若實； 離因應生法， 實法生實法。 因虛妄名法， 見諸因緣生； 想名不相離， 如是生虛妄。 虛妄本無實， 則度諸妄想； 然後知清凈， 是名第一義。 妄想有十二， 緣法有六種； 內身證境界， 彼無有差別。 五法為真實， 及三種亦爾； 修行者行此， 不離於真如。 眾生及因緣， 名分別彼法； 彼諸妄想相， 從彼因緣生。 真實智善觀， 無緣無妄想； 第一義無物， 云何智分別？ 若真實有法， 遠離於有無； 若離於有無， 云何有二法？ 分別二法體， 二種法體有； 虛妄見種種， 清凈聖境界。 見妄想種種， 因緣中分別； 若異分別者， 則墮于外道。 妄想說妄想， 因見和合生； 離二種妄想， 即是真實法。」
爾時大慧菩薩
{ "translations": [ "現代漢語譯本：", " 斷除妄想即是聖者的境界。", " 譬如修行之人，在一件事中見到種種不同的現象；", " 但那法的本質並沒有種種不同，只是分別心的顯現。", " 就像眼睛有種種翳障，虛妄地見到各種顏色；", " 翳障本身既非有色也非無色，沒有智慧的人才會執取這種現象。", " 就像真金去除污垢，像水去除泥土的渾濁；", " 像虛空遠離雲彩，真實的佛法清凈也是如此。", " 沒有虛妄的想法，因緣法（hetu-pratyaya-dharma）也不存在；", " 執取『有』或者誹謗『無』，都是分別觀者的見解。", " 如果妄想沒有實體，因緣法如果真實存在；", " 那麼離開因緣也應該有法產生，真實的法應該產生真實的法。", " 因為虛妄才稱為法，見到諸法因因緣而生；", " 想和名是不可分離的，這樣就產生了虛妄。", " 虛妄的本質本來就沒有實體，那麼就能度脫一切妄想；", " 然後才能了知清凈的境界，這就是所謂的第一義諦（paramārtha）。", " 妄想有十二種，緣法有六種；", " 在自身內部證悟的境界，在那裡沒有差別。", " 五法（pañca dharmāḥ）是真實的，三種（trīṇi）也是如此；", " 修行者如果行於此道，就不會背離真如（tathātā）。", " 眾生和因緣，名為分別那些法；", " 那些妄想的現象，是從那些因緣產生的。", " 用真實的智慧善於觀察，就沒有因緣也沒有妄想；", " 第一義諦中沒有任何事物，又怎麼能用智慧去分別呢？", " 如果真實存在法，那就遠離了『有』和『無』；", " 如果遠離了『有』和『無』，又怎麼會有兩種法呢？", " 分別兩種法的體性，兩種法的體性是存在的；", " 虛妄的見解看到種種現象，清凈才是聖者的境界。", " 見到妄想的種種，在因緣中進行分別；", " 如果與分別者不同，那就墮入了外道。", " 用妄想來說明妄想，因為見到和合而生；", " 離開兩種妄想，就是真實的法。", " 爾時，大慧菩薩（Mahamati）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version:", "To sever is the realm of the sages.", "For example, a practitioner,", "Sees various things in one matter;", "Those dharmas are not various,", "Such is the appearance of discrimination.", "Like eyes with various cataracts,", "Delusively seeing many colors;", "The cataract is neither color nor non-color,", "The unwise grasp at suchness.", "Like true gold free from tarnish,", "Like water free from muddy turbidity;", "Like the sky free from clouds,", "True Dharma's purity is also thus.", "There are no delusive thoughts,", "Nor are there causal dharmas (hetu-pratyaya-dharma);", "Grasping at 'existence' and slandering 'non-existence',", "Are seen by those who observe with discrimination.", "If delusion has no reality,", "And causal dharmas are real;", "Then, apart from causes, dharmas should arise,", "Real dharmas should arise from real dharmas.", "Because of delusion, it is called dharma,", "Seeing all dharmas arising from causes;", "Thought and name are inseparable,", "Thus, delusion arises.", "Delusion is fundamentally unreal,", "Then one transcends all delusions;", "After that, one knows purity,", "This is called the ultimate meaning (paramārtha).", "There are twelve kinds of delusions,", "There are six kinds of conditioned dharmas;", "The realm realized within oneself,", "There, there is no difference.", "The five dharmas (pañca dharmāḥ) are real,", "And the three (trīṇi) are also thus;", "If practitioners practice this,", "They will not depart from Suchness (tathātā).", "Sentient beings and causes,", "Are named as discriminating those dharmas;", "Those appearances of delusion,", "Arise from those causes.", "With true wisdom, observe well,", "Without causes, without delusion;", "In the ultimate meaning, there is nothing,", "How can wisdom discriminate?", "If there truly exists a dharma,", "It is far from 'existence' and 'non-existence';", "If it is far from 'existence' and 'non-existence',", "How can there be two dharmas?", "To discriminate the nature of two dharmas,", "The nature of two kinds of dharmas exists;", "Delusive views see various things,", "Purity is the realm of the sages.", "Seeing the various aspects of delusion,", "Discriminating in causal conditions;", "If different from the discriminator,", "Then one falls into external paths.", "Delusion speaks of delusion,", "Because seeing arising from combination;", "Departing from two kinds of delusion,", "Is the true dharma.", "At that time, Mahamati (Great Wisdom) Bodhisattva" ] }
摩訶薩復白佛言：「世尊！惟愿為說自身內證聖智修行相及一乘法，不由於他遊行一切諸佛國土通達佛法。」
佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！諦聽！諦聽！當爲汝說。」
大慧言：「善哉世尊！唯然受教。」
佛告大慧：「菩薩摩訶薩離阿含名字法諸論師所說分別法相，在寂靜處獨坐思惟，自內智慧觀察諸法不隨他教，離種種見虛妄之相，當勤修行入如來地上上證智。大慧！是名自身內證聖智修行之相。大慧！更有三界中修一乘相。大慧！何者一乘相？大慧！如實覺知一乘道故，我說名一乘。大慧！何者如實覺知一乘道相？謂不分別可取能取境界，不生如是諸法相住，以不分別一切諸法故。大慧！是名如實覺知一乘道相。大慧！如是覺知一乘道相，一切外道聲聞辟支佛梵天等未曾得知，惟除於我。大慧！故我說名一乘道相。」
大慧白佛言：「世尊！世尊何因說於三乘不說一乘？」
佛告大慧：「聲聞緣覺不能自知證於涅槃，是故我說惟一乘道。大慧！以一切聲聞辟支佛，隨受佛教厭離世間，自不能得解脫，是故我說惟一乘道。複次，大慧！一切聲聞辟支佛不離智障，不離業煩惱習氣障故，是故我說惟一乘道。大慧！聲聞辟支佛未證法無我，未得離不可思議變易生
【現代漢語翻譯】 現代漢語譯本 摩訶薩（Mahasattva，大菩薩）再次對佛說：『世尊！懇請您為我們解說自身內在證悟的聖智修行之相，以及不依賴於其他，在一切諸佛國土都能通達佛法的唯一乘法。』 佛告訴聖者大慧菩薩（Mahamati）：『好啊！好啊！太好了，大慧！仔細聽！仔細聽！我將為你解說。』 大慧說：『好的，世尊！我願意接受教誨。』 佛告訴大慧：『菩薩摩訶薩應當遠離阿含（Agama，佛教經典）的名字法，以及各種論師所說的分別法相，在寂靜的地方獨自靜坐思惟，用自己內在的智慧觀察諸法，不隨從他人的教導，遠離種種虛妄的見解之相，應當勤奮修行，進入如來地，證得上上的智慧。大慧！這叫做自身內在證悟的聖智修行之相。大慧！還有在三界中修習一乘之相。大慧！什麼是一乘之相呢？大慧！因為如實覺知唯一乘道，所以我稱之為一乘。大慧！什麼是如實覺知一乘道之相呢？就是不分別能取和所取的境界，不生起諸法實有的執著，因為不分別一切諸法。大慧！這叫做如實覺知一乘道之相。大慧！像這樣覺知一乘道之相，一切外道、聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，緣覺佛）、梵天（Brahma，色界天的天神）等都未曾得知，只有我才知道。大慧！所以我說名為一乘道之相。』 大慧對佛說：『世尊！世尊是什麼原因說有三乘，而不說一乘呢？』 佛告訴大慧：『聲聞和緣覺不能自己證悟涅槃（Nirvana，寂滅），因此我說只有唯一乘道。大慧！因為一切聲聞和辟支佛，隨順接受佛教的教導，厭離世間，自己不能得到解脫，因此我說只有唯一乘道。再者，大慧！一切聲聞和辟支佛沒有脫離智障，沒有脫離業煩惱習氣障，因此我說只有唯一乘道。大慧！聲聞和辟支佛沒有證悟法無我（Dharma-nairatmya，諸法無自性），沒有脫離不可思議的變易生滅。』
【English Translation】 English version The Mahasattva (Great Being) again said to the Buddha: 'World Honored One! I beseech you to explain the aspect of the self-realized noble wisdom practice and the One Vehicle Dharma, which, without relying on others, penetrates the Buddha Dharma in all Buddha lands.' The Buddha said to the holy Mahamati Bodhisattva: 'Excellent! Excellent! Excellent, Mahamati! Listen carefully! Listen carefully! I will explain it to you.' Mahamati said: 'Excellent, World Honored One! I respectfully receive your teaching.' The Buddha said to Mahamati: 'The Bodhisattva-Mahasattva should stay away from the Agama (Buddhist scriptures) of name and form, and the differentiated aspects of Dharma as explained by various teachers. In a quiet place, sit alone and contemplate, observe all Dharmas with your own inner wisdom, not following the teachings of others, stay away from the false appearances of various views, and diligently practice to enter the Tathagata (Thus Come One) ground and attain the supreme wisdom. Mahamati! This is called the aspect of the self-realized noble wisdom practice. Mahamati! Furthermore, there is the aspect of practicing the One Vehicle in the three realms. Mahamati! What is the aspect of the One Vehicle? Mahamati! Because of truly knowing the One Vehicle path, I call it the One Vehicle. Mahamati! What is the aspect of truly knowing the One Vehicle path? It means not differentiating the perceiver and the perceived realm, not giving rise to the abiding of such Dharma appearances, because of not differentiating all Dharmas. Mahamati! This is called the aspect of truly knowing the One Vehicle path. Mahamati! Such knowledge of the One Vehicle path has never been known by all non-Buddhists, Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), Brahmas (Gods of the Form Realm), etc., except for me. Mahamati! Therefore, I call it the aspect of the One Vehicle path.' Mahamati said to the Buddha: 'World Honored One! What is the reason that the World Honored One speaks of the Three Vehicles and not the One Vehicle?' The Buddha said to Mahamati: 'The Sravakas and Pratyekabuddhas cannot realize Nirvana (Extinction) by themselves, therefore I say there is only the One Vehicle path. Mahamati! Because all Sravakas and Pratyekabuddhas follow the Buddha's teachings, become weary of the world, and cannot attain liberation themselves, therefore I say there is only the One Vehicle path. Furthermore, Mahamati! All Sravakas and Pratyekabuddhas have not separated from the obstacle of wisdom, and have not separated from the habitual obstacles of karma and afflictions, therefore I say there is only the One Vehicle path. Mahamati! The Sravakas and Pratyekabuddhas have not realized Dharma-nairatmya (the selflessness of phenomena), and have not separated from the inconceivable transformation and arising.'
，是故我為諸聲聞故說一乘道。大慧！聲聞辟支佛若離一切諸過熏習，得證法無我，爾時離於諸過，三昧無漏，醉法覺已，修行出世間無漏界中一切功德，修行已得不可思議自在法身。」
爾時世尊重說偈言：
「天乘及梵乘， 聲聞緣覺乘， 諸佛如來乘， 我說此諸乘。 以心有生滅， 諸乘非究竟； 若彼心滅盡， 無乘及乘者。 無有乘差別， 我說為一乘； 引導眾生故， 分別說諸乘。 解脫有三種， 及二法無我； 不離二種障， 遠離真解脫。 譬如海浮木， 當隨波浪轉； 諸聲聞亦然， 相風所漂盪。 離諸隨煩惱， 熏習煩惱縛； 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， 無量劫不覺。 譬如惛醉人， 酒消然後悟； 得佛無上體， 是我真法身。」
入楞伽經卷第四 大正藏第 16 冊 No. 0671 入楞伽經
入楞伽經卷第五
元魏天竺三藏菩提留支譯
佛心品第四
爾時佛告聖者大慧菩薩言：「大慧！我今為汝說意生身修行差別。大慧！諦聽！諦聽！當爲汝說。」
大慧白佛言：「善哉世尊！唯然受教。」
佛告
【現代漢語翻譯】 現代漢語譯本： 因此，我為所有的聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）宣說一乘道（Ekayāna，唯一成佛之道）。大慧（Mahāmati，菩薩名）！聲聞、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）如果遠離一切諸過（各種煩惱和業障）的熏習，證得法無我（Dharma-nairātmya，諸法皆無自性的真理），那時他們就遠離了各種過失，處於三昧（Samādhi，禪定）無漏（Anāsrava，沒有煩惱）的狀態，從對佛法的沉醉中覺醒后，修行出世間無漏界（超越世俗煩惱的境界）中的一切功德，修行之後就能獲得不可思議的自在法身（Svabhāva-kāya，佛的自性身）。'
這時，世尊（Bhagavān，佛的尊稱）再次以偈頌說道：
'天乘（Devayāna，通往天界的道路）以及梵乘（Brahmayāna，通往梵天的道路），聲聞乘（Śrāvakayāna，聲聞的道路）、緣覺乘（Pratyekabuddhayāna，緣覺的道路），諸佛如來乘（Tathāgatayāna，諸佛如來的道路），我說這各種乘。因為心有生滅變化，所以這些乘都不是究竟的；如果那個心滅盡了，就沒有乘以及乘者。沒有乘的差別，我說這是唯一的一乘；爲了引導眾生，才分別宣說各種乘。解脫有三種，以及兩種法無我；不離開這兩種障礙，就遠離真正的解脫。譬如海上的浮木，只能隨著波浪漂轉；各種聲聞也是這樣，被業風所漂盪。遠離各種隨煩惱，以及熏習煩惱的束縛；貪戀三昧的快樂，安住在無漏的境界。沒有究竟的去處，也不會退還；獲得各種三昧之身，無數劫都不會覺醒。譬如昏醉的人，酒醒之後才能醒悟；獲得佛的無上體性，才是我的真法身。'
《入楞伽經》卷第四 大正藏第 16 冊 No. 0671 《入楞伽經》
《入楞伽經》卷第五
元魏天竺三藏菩提留支譯
佛心品第四
這時，佛告訴聖者大慧菩薩說：『大慧！我現在為你宣說意生身（Manomayakāya，由意念所生的身）修行的差別。大慧！仔細聽！仔細聽！我將為你宣說。』
大慧稟告佛說：『太好了，世尊！我願意接受教誨。』
佛告訴
【English Translation】 English version: Therefore, I speak of the One Vehicle (Ekayāna) for all Śrāvakas (those who attain enlightenment by hearing the Dharma). Mahāmati (name of a Bodhisattva)! If the Śrāvakas and Pratyekabuddhas (those who attain enlightenment independently) are free from the habitual influences of all faults (various afflictions and karmic hindrances), and attain the Dharma-nairātmya (the truth that all dharmas are without self), then they are free from all faults, in Samādhi (meditative absorption) without outflows (Anāsrava, free from defilements), and after awakening from the intoxication of the Dharma, they cultivate all merits in the supramundane realm without outflows, and after cultivation, they attain the inconceivable Svabhāva-kāya (the self-existent body of the Buddha).'
At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) spoke again in verse:
'The Devayāna (path to the heavens) and the Brahmayāna (path to Brahma), the Śrāvakayāna (path of the Śrāvakas), the Pratyekabuddhayāna (path of the Pratyekabuddhas), the Tathāgatayāna (path of the Tathāgatas), I speak of these various vehicles. Because the mind has arising and ceasing, these vehicles are not ultimate; if that mind is extinguished, there is no vehicle and no rider. There is no difference in vehicles, I say this is the One Vehicle; in order to guide sentient beings, I separately speak of various vehicles. There are three kinds of liberation, and two kinds of Dharma-nairātmya; without leaving these two kinds of hindrances, one is far from true liberation. Like a floating log in the sea, it can only drift with the waves; so are the various Śrāvakas, tossed about by the winds of karma. Free from various secondary afflictions, and the bonds of habitual afflictions; delighting in the bliss of Samādhi, abiding in the realm without outflows. There is no ultimate destination, nor will they return; attaining the bodies of various Samādhis, they will not awaken for countless kalpas. Like a drunken person, they awaken after the alcohol wears off; attaining the supreme essence of the Buddha, that is my true Dharma-kāya.'
《Laṅkāvatāra Sūtra》 Volume 4 Taishō Tripiṭaka Volume 16, No. 0671 《Laṅkāvatāra Sūtra》
《Laṅkāvatāra Sūtra》 Volume 5
Translated by Bodhiruci of the Yuan Wei Dynasty from India
Chapter 4: The Buddha's Mind
At that time, the Buddha said to the holy Mahāmati Bodhisattva: 'Mahāmati! I will now explain to you the differences in the cultivation of the Manomayakāya (mind-made body). Mahāmati! Listen carefully! Listen carefully! I will explain it to you.'
Mahāmati said to the Buddha: 'Excellent, Bhagavan! I am willing to receive your teachings.'
The Buddha said
大慧：「有三種意生身。何等為三？一者、得三昧樂三摩跋提意生身；二者、如實覺知諸法相意生身；三者、種類生無作行意生身。菩薩從於初地如實修行，得上上地證智之相。大慧！何者菩薩摩訶薩得三昧樂三摩跋提意生身？謂第三第四第五地中，自心寂靜行種種行，大海心波轉識之相三摩跋提樂，名意識生，以見自心境界故，如實知有無相。大慧！是名意生身相。大慧！何者如實覺知諸法相意生身？謂菩薩摩訶薩於八地中觀察覺了，得諸法無相如幻等法悉無所有，身心轉變得如幻三昧及余無量三摩跋提樂門，無量相力自在神通，妙華莊嚴迅疾如意，猶如幻夢水中月鏡中像，非四大生似四大相具足身份，一切修行得如意自在，隨入諸佛國土大眾。大慧！是名如實覺知諸法相意生身。大慧！何者種類生無作行意生身？謂自身內證一切諸法，如實樂相法相樂故。大慧！是名種類生無作行意生身。大慧！汝當於彼三種身相觀察了知。」
爾時世尊重說偈言：
「我乘非大乘， 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。」
爾時聖者大慧菩薩復白佛言：「世尊！如世尊說，善男子善女人行五無間業。世尊！何等是五無間業？而
【現代漢語翻譯】 現代漢語譯本 大慧（Mahamati，菩薩名）問道：『有三種意生身。是哪三種呢？第一種是，獲得三昧樂（samadhi-sukha，禪定之樂）三摩跋提（samapatti，正定）的意生身；第二種是，如實覺知諸法相（dharma-laksana，諸法之相）的意生身；第三種是，種類生無作行（nana-jati-anutpattika-dharma，各種種類生起而無造作之行）的意生身。菩薩從初地開始如實修行，證得上上地的證智之相。』 大慧啊！什麼是菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）獲得三昧樂三摩跋提意生身呢？是指在第三、第四、第五地中，自心寂靜地修行種種行，如同大海心波般轉識之相，處於三摩跋提之樂中，這被稱為意識生，因為能見到自心境界的緣故，如實知曉有無之相。大慧啊！這就是意生身的相。 大慧啊！什麼是如實覺知諸法相意生身呢？是指菩薩摩訶薩在第八地中觀察覺了，證得諸法無相，如同幻象等法，一切皆無所有，身心轉變，獲得如幻三昧（maya-samadhi，如幻的禪定）以及其餘無量三摩跋提樂門，無量相力自在神通，以妙華莊嚴，迅疾如意，猶如幻夢、水中月、鏡中像，並非四大（四大元素：地、水、火、風）所生，卻似四大之相具足身份，一切修行皆得如意自在，隨意進入諸佛國土大眾之中。大慧啊！這就是如實覺知諸法相意生身。 大慧啊！什麼是種類生無作行意生身呢？是指自身內證一切諸法，如實體驗樂相法相之樂的緣故。大慧啊！這就是種類生無作行意生身。大慧啊！你應該對這三種身相進行觀察瞭解。』 當時，世尊（Bhagavan，佛）再次說了偈語： 『我所說的乘（yana，交通工具，比喻佛法），並非普通的大乘（Mahayana，大乘佛教），既非言說，亦非文字；既非真諦（satya，真理），亦非解脫（moksha，解脫）；並非沒有境界（vishaya，對像）。 然而，是摩訶衍（Mahayana，大乘），在三摩提（samadhi，禪定）中得自在；種種意生身，自在以華莊嚴。』 當時，聖者大慧菩薩（Mahamati，菩薩名）再次對佛說：『世尊！正如世尊所說，善男子善女人會行五無間業（panca anantarya，五種極重的罪業）。世尊！什麼是五無間業呢？』
【English Translation】 English version Mahamati (name of a Bodhisattva) asked: 'There are three kinds of Manomayakaya (mind-made body). What are the three? The first is the Manomayakaya that attains the bliss of Samadhi (samadhi-sukha, the bliss of concentration) and Samapatti (samapatti, perfect concentration); the second is the Manomayakaya that truly knows the characteristics of all Dharmas (dharma-laksana, characteristics of all phenomena); the third is the Manomayakaya of Nana-jati-anutpattika-dharma (various kinds of birth without intentional action). Bodhisattvas, starting from the first Bhumi (bhumi, stage of a Bodhisattva's path), practice diligently and realize the characteristics of the wisdom of the highest Bhumis.' Mahamati, what is the Manomayakaya of a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great Bodhisattva) that attains the bliss of Samadhi and Samapatti? It refers to the practice of various practices with a tranquil mind in the third, fourth, and fifth Bhumis, the aspect of the transformation of consciousness like the waves of the ocean of the mind, being in the bliss of Samapatti, which is called mind-consciousness-born, because one sees the realm of one's own mind and truly knows the aspects of existence and non-existence. Mahamati, this is the characteristic of the Manomayakaya. Mahamati, what is the Manomayakaya that truly knows the characteristics of all Dharmas? It refers to the Bodhisattva-Mahasattva observing and realizing in the eighth Bhumi, attaining the non-appearance of all Dharmas, like illusions and other phenomena, all of which are non-existent, the transformation of body and mind, attaining the Maya-samadhi (maya-samadhi, illusion-like concentration) and other immeasurable Samapatti gates of bliss, immeasurable power of characteristics, self-mastery of supernatural powers, adorned with wonderful flowers, swift and as desired, like illusions, dreams, the moon in water, images in a mirror, not born of the four great elements (the four great elements: earth, water, fire, wind), but appearing to have the complete form of the four great elements, all practices attaining self-mastery as desired, freely entering the assemblies of Buddhas in all Buddha lands. Mahamati, this is the Manomayakaya that truly knows the characteristics of all Dharmas. Mahamati, what is the Manomayakaya of Nana-jati-anutpattika-dharma? It refers to the inner realization of all Dharmas within oneself, because of truly experiencing the bliss of the aspect of bliss and the aspect of Dharma. Mahamati, this is the Manomayakaya of Nana-jati-anutpattika-dharma. Mahamati, you should observe and understand these three kinds of bodies.' At that time, the Bhagavan (Bhagavan, the Blessed One, Buddha) spoke again in verse: 'The Yana (yana, vehicle, metaphor for Buddhist teachings) I speak of is not the ordinary Mahayana (Mahayana, Great Vehicle Buddhism), neither speech nor words; neither Truth (satya, truth) nor Liberation (moksha, liberation); not without objects (vishaya, object). However, it is the Mahayana (Mahayana, Great Vehicle), self-mastery in Samadhi (samadhi, concentration); various Manomayakayas, freely adorned with flowers.' At that time, the Holy Mahamati Bodhisattva (Mahamati, name of a Bodhisattva) again said to the Buddha: 'Bhagavan! As the Bhagavan said, good men and good women will commit the five Anantarya (panca anantarya, five heinous crimes). Bhagavan! What are the five Anantarya?'
善男子善女人，行五無間入于無間？」
佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！諦聽！諦聽！當爲汝說。」
大慧白佛言：「善哉世尊！唯然受教。」
佛告大慧：「五無間者：一者、殺母；二者、殺父；三者、殺阿羅漢；四者、破和合僧；五者、噁心出佛身血。大慧！何者眾生母？謂更受後生，貪喜俱生如緣母立。大慧！何者為父？謂無明為父生六入聚落。大慧！斷彼二種能生根本，名殺父母。大慧！何者殺阿羅漢？謂諸使如鼠毒發，拔諸使怨根本不生。大慧！是名殺阿羅漢。大慧！何者破和合僧？謂五陰異相和合積聚，究竟斷破，名為破僧。大慧！何者噁心出佛身血？謂自相同相見外自心相八種識身，依無漏三解脫門，究竟斷八種識佛，名為噁心出佛身血。大慧！是名內身五種無間。若善男子、善女人行此無間，得名無間者，無間者名證如實法故。
「複次，大慧！我為汝等說外五種無間之相，諸菩薩聞是義已，于未來世不生疑心。大慧！何者是外五種無間？謂殺父、母、羅漢，破和合僧，出佛身血，行此無間者，于彼三種解脫門中，不能得證一一解脫，除依如來力住持，應化聲聞菩薩如來神力，為五種罪人懺悔疑心，斷此疑心令生善根，為彼罪人作應化說。大慧！若犯五種
【現代漢語翻譯】 現代漢語譯本： 『善男子善女人，做了五無間罪會墮入無間地獄嗎？』
佛陀告訴聖者大慧菩薩：『好啊！好啊！大慧！仔細聽！仔細聽！我將為你解說。』
大慧菩薩對佛說：『好的，世尊！我願意聽受教誨。』
佛陀告訴大慧：『五無間罪是：第一，殺母；第二，殺父；第三，殺阿羅漢（斷盡煩惱，證得解脫的聖者）；第四，破壞僧團的和合；第五，以惡毒之心使佛陀流血。大慧！什麼是眾生的母親？是指眾生不斷地接受後世的生命，貪愛和喜悅與生命一同產生，就像依靠母親一樣。大慧！什麼是父親？是指無明（對事物真相的迷惑）是父親，它產生六入（眼、耳、鼻、舌、身、意）的聚集地。大慧！斷除這兩種能產生生命的根本，就叫做殺父母。大慧！什麼是殺阿羅漢？是指各種煩惱就像老鼠的毒性發作一樣，徹底拔除各種煩惱怨恨的根本，使之不再產生。大慧！這就叫做殺阿羅漢。大慧！什麼是破壞和合僧？是指五陰（色、受、想、行、識）以不同的形態和合積聚，徹底斷除和破壞這種和合，就叫做破壞僧團。大慧！什麼是以惡毒之心使佛陀流血？是指將自我的相同之相視為外在，將自心之相視為八種識身，依靠無漏的三解脫門（空、無相、無愿），徹底斷除八種識佛，就叫做以惡毒之心使佛陀流血。大慧！這叫做內在的五種無間罪。如果善男子、善女人做了這些無間罪，卻被稱為沒有墮入無間地獄，那是因為他們證悟瞭如實之法。』
『此外，大慧！我為你等解說外在的五種無間罪的相狀，各位菩薩聽了這些道理后，在未來世不會產生疑惑。大慧！什麼是外在的五種無間罪？是指殺父、殺母、殺阿羅漢，破壞和合僧，使佛陀流血。做了這些無間罪的人，對於三種解脫門（空、無相、無愿）中的任何一種，都不能證得解脫，除非依靠如來的力量住持，應化聲聞菩薩和如來的神力，為這五種罪人懺悔疑心，斷除他們的疑心，使他們生起善根，為這些罪人作應化之說。大慧！如果犯了五種
【English Translation】 English version: 『Good sons and good daughters, do those who commit the five heinous crimes fall into Avīci (uninterrupted hell)?』
The Buddha said to the venerable Mahamati Bodhisattva: 『Excellent! Excellent! Excellent, Mahamati! Listen carefully! Listen carefully! I will explain it to you.』
Mahamati said to the Buddha: 『Excellent, World Honored One! I am ready to receive your teachings.』
The Buddha said to Mahamati: 『The five heinous crimes are: first, killing one』s mother; second, killing one』s father; third, killing an Arhat (one who has extinguished all defilements and attained liberation); fourth, disrupting the harmony of the Sangha (monastic community); fifth, with malicious intent, drawing blood from the body of a Buddha. Mahamati! What is the mother of sentient beings? It refers to the continuous acceptance of future lives, with craving and joy arising together, just like relying on a mother. Mahamati! What is the father? It refers to ignorance (delusion about the true nature of things) as the father, which gives rise to the aggregation of the six entrances (eye, ear, nose, tongue, body, and mind). Mahamati! Cutting off the root that produces these two is called killing one』s parents. Mahamati! What is killing an Arhat? It refers to various afflictions being like the venom of a rat taking effect, completely uprooting the source of all afflictions and hatred, preventing them from arising again. Mahamati! This is called killing an Arhat. Mahamati! What is disrupting the harmony of the Sangha? It refers to the five skandhas (form, feeling, perception, mental formations, and consciousness) combining and accumulating in different forms, and completely cutting off and destroying this combination, which is called disrupting the Sangha. Mahamati! What is drawing blood from the body of a Buddha with malicious intent? It refers to regarding the self』s identical appearance as external, regarding the self』s mind as the eight consciousness bodies, relying on the three liberation doors of non-outflow (emptiness, signlessness, wishlessness), and completely cutting off the eight consciousness Buddhas, which is called drawing blood from the body of a Buddha with malicious intent. Mahamati! These are called the five internal heinous crimes. If good sons and good daughters commit these heinous crimes, yet are called not falling into Avīci, it is because they have realized the Dharma as it truly is.』
『Furthermore, Mahamati! I will explain to you the characteristics of the five external heinous crimes, so that all Bodhisattvas, having heard these principles, will not generate doubts in future lives. Mahamati! What are the five external heinous crimes? They are killing one』s father, killing one』s mother, killing an Arhat, disrupting the harmony of the Sangha, and drawing blood from the body of a Buddha. Those who commit these heinous crimes cannot attain liberation in any of the three liberation doors (emptiness, signlessness, wishlessness), unless relying on the sustaining power of the Tathagata (Buddha), the manifested Shravaka (disciple) Bodhisattvas, and the divine power of the Tathagata, to repent for the doubts of these five kinds of sinners, cut off their doubts, and cause them to generate good roots, and give expedient teachings to these sinners. Mahamati! If one commits the five
無間罪者，畢竟不得證入道分，除見自心惟是虛妄，離身資生所依住處分別見我我所相，于無量無邊劫中遇善知識，于異道身離於自心虛妄見過。」
爾時世尊重說偈言：
「貪愛名為母， 無明則為父， 了境識為佛， 諸使為羅漢， 陰聚名為僧， 無間斷相續； 更無有業間， 得真如無間。」
爾時聖者大慧菩薩復白佛言：「世尊！惟愿為我說諸如來知覺之相。」
佛告聖者大慧菩薩摩訶薩言：「大慧！如實知人無我法無我，如實能知二種障故，遠離二種煩惱。大慧！是名如來如實知覺。大慧！聲聞辟支佛得此法者，亦名為佛。大慧！是因緣故我說一乘。」
爾時世尊重說偈言：
「善知二無我， 二障二煩惱， 得不思議變， 是名佛知覺。」
爾時聖者大慧菩薩復白佛言：「世尊！世尊何故於大眾中說如是言：『我是過去一切佛，及說種種本生經，我于爾時作頂生王，六牙大象，鸚鵡鳥，毗耶娑仙人，帝釋王，善眼菩薩，如是等百千經皆說本生。』」
佛告聖者大慧菩薩摩訶薩言：「大慧！依四種平等，如來、應、正遍知于大眾中唱如是言：『我于爾時作拘留孫佛，拘那含牟尼佛，迦葉佛。』何等為四？一者、字平等；二者、語平等；三
【現代漢語翻譯】 現代漢語譯本：作無間罪業的人，終究不能證入修道的境界，除非他能認識到自己的心念都是虛妄不實的，並且不再執著于身體和賴以生存的住所，不再分別執著于『我』和『我的』。這樣，才有可能在無量無邊的劫數中遇到善知識，在不同的生命形態中脫離自心虛妄的認知。
這時，世尊再次以偈語說道：
『貪愛是母親，無明是父親，了知境界的識是佛，各種煩惱是羅漢，五陰聚合是僧團，無間斷地相續存在；沒有比這更緊密的業力關係了，證得真如也就沒有間隔。』
這時，聖者大慧菩薩再次對佛說：『世尊！請您為我解說諸如來的知覺之相。』
佛告訴聖者大慧菩薩摩訶薩（Mahasattva，大菩薩）說：『大慧！如實地了知人無我、法無我，如實地了知兩種障礙，遠離兩種煩惱。大慧！這就是如來的如實知覺。大慧！聲聞、辟支佛（Pratyekabuddha，緣覺）證得這種法，也可以稱為佛。大慧！因為這個緣故，我說一乘（Ekayana，唯一乘）。』
這時，世尊再次以偈語說道：
『善於了知兩種無我，兩種障礙和兩種煩惱，獲得不可思議的轉變，這就是佛的知覺。』
這時，聖者大慧菩薩再次對佛說：『世尊！世尊為什麼在大眾中說這樣的話：『我是過去的一切佛』，並且講述種種本生經（Jataka，佛本生故事），說自己那時是頂生王（Mandhatri，轉輪聖王名號），六牙大象（Chaddanta，六牙白象），鸚鵡鳥，毗耶娑仙人（Vyasa，印度古代聖人），帝釋王（Indra，天帝），善眼菩薩（Susima），像這樣成百上千的經典都講述了本生故事。』
佛告訴聖者大慧菩薩摩訶薩說：『大慧！依據四種平等，如來、應供、正遍知（Tathagata，Arhat，Samyaksambuddha，如來十號）才會在大眾中宣稱：『我那時是拘留孫佛（Krakucchanda Buddha），拘那含牟尼佛（Kanakamuni Buddha），迦葉佛（Kasyapa Buddha）。』哪四種平等呢？一是文字平等；二是語言平等；三
【English Translation】 English version: Those who commit unpardonable sins ultimately cannot attain the path, unless they realize that their own minds are illusory and unreal, and detach from the body and the dwelling places upon which their livelihood depends, ceasing to perceive 'I' and 'mine'. Only then, after countless eons, can they encounter a virtuous teacher and, in different forms of existence, abandon the false perceptions arising from their own minds.
Then, the World Honored One spoke again in verse:
'Craving is called mother, ignorance is father, the consciousness that understands the realm is Buddha, the afflictions are Arhats, the aggregation of the skandhas is the Sangha, continuously and without interruption; there is no karma more immediate than this, attaining Suchness is without interval.'
Then, the Holy Mahamati Bodhisattva again said to the Buddha: 'World Honored One! I beseech you to explain the characteristics of the Tathagatas' (Tathagata，如來) knowledge and perception.'
The Buddha said to the Holy Mahamati Bodhisattva Mahasattva (Mahasattva，大菩薩): 'Mahamati! Truly knowing the absence of self in persons and the absence of self in phenomena, truly knowing the two kinds of hindrances, and thus being free from the two kinds of afflictions. Mahamati! This is called the Tathagata's true knowledge and perception. Mahamati! Those who are Sravakas (Sravaka，聲聞) and Pratyekabuddhas (Pratyekabuddha，緣覺) who attain this Dharma can also be called Buddhas. Mahamati! It is for this reason that I speak of the One Vehicle (Ekayana，唯一乘).'
Then, the World Honored One spoke again in verse:
'Well knowing the two no-selves, the two hindrances and the two afflictions, attaining inconceivable transformations, this is called the Buddha's knowledge and perception.'
Then, the Holy Mahamati Bodhisattva again said to the Buddha: 'World Honored One! Why does the World Honored One say such things in the assembly: 'I was all the Buddhas of the past,' and speak of various Jatakas (Jataka，佛本生故事), saying that at that time I was King Mandhatri (Mandhatri，轉輪聖王名號), the six-tusked elephant Chaddanta (Chaddanta，六牙白象), the parrot, the sage Vyasa (Vyasa，印度古代聖人), King Indra (Indra，天帝), the Bodhisattva Susima (Susima), and so on, with hundreds and thousands of sutras all speaking of past lives?'
The Buddha said to the Holy Mahamati Bodhisattva Mahasattva: 'Mahamati! Based on four kinds of equality, the Tathagata (Tathagata，如來), Arhat (Arhat，應供), Samyaksambuddha (Samyaksambuddha，正遍知) proclaims in the assembly: 'At that time, I was Krakucchanda Buddha (Krakucchanda Buddha), Kanakamuni Buddha (Kanakamuni Buddha), Kasyapa Buddha (Kasyapa Buddha).' What are the four? First, equality of letters; second, equality of language; third,
者、法平等；四者、身平等。大慧！依此四種平等法故，諸佛如來在於眾中說如是言。大慧！何者字平等？謂何等字，過去佛名佛，我同彼字亦名為佛，不過彼字與彼字等，無異無別。大慧！是名字平等。大慧！何者諸佛語平等？謂過去佛有六十四種美妙梵聲言語說法，我亦六十四種微妙梵聲言語說法。大慧！未來諸佛亦以六十四種微妙梵聲言語說法，不增不減，不異無差別，迦陵頻伽梵聲美妙。大慧！是名諸佛語平等。大慧！何者諸佛身平等？大慧！我及諸佛法身色身相好莊嚴，無異無差別，除依可度眾生，彼彼眾生種種生處，諸佛如來現種種身。大慧！是名諸佛身平等。大慧！云何諸佛法平等？謂彼佛及我，得三十七菩提分法、十力、四無畏等。大慧！是名諸佛法平等。大慧！依此四種平等法故，如來於大眾中作如是說：『我是過去頂生王等。』」
爾時世尊重說偈言：
「迦葉拘留孫， 拘那含是我； 說諸佛子等， 依四平等故。」
大慧菩薩復白佛言：「世尊！如來說言：『我何等夜證大菩提，何等夜入般涅槃，我于中間不說一字。』佛言非言，世尊依何等義說如是語，佛語非語？」
佛告大慧言：「大慧！如來依二種法說如是言。何者為二？我說如是：一者、依自身內證法；
【現代漢語翻譯】 現代漢語譯本：佛說：『第一是文字平等；第二是語言平等；第三是佛身平等；第四是佛法平等。大慧（Mahamati）！依靠這四種平等之法，諸佛如來在大眾之中說這樣的話。大慧！什麼是文字平等？就是任何一個『佛』字，過去諸佛名為佛，我（釋迦牟尼佛）也同樣用這個字名為佛，這個字和那個字相等，沒有差異和區別。大慧！這就是名字平等。大慧！什麼是諸佛語言平等？就是過去諸佛用六十四種美妙的梵音說法，我也用六十四種美妙的梵音說法。大慧！未來諸佛也將用六十四種美妙的梵音說法，不多不少，沒有差異和區別，就像迦陵頻伽（Kalavinka）鳥的聲音一樣美妙。大慧！這就是諸佛語言平等。大慧！什麼是諸佛身平等？大慧！我和諸佛的法身、色身，相好莊嚴，沒有差異和區別，除了爲了適應可以被度化的眾生，在不同的眾生所處的不同地方，諸佛如來會示現種種不同的身。大慧！這就是諸佛身平等。大慧！什麼是諸佛法平等？就是過去的佛和我，都證得了三十七菩提分法（Bodhipaksadharma）、十力（Dasabala）、四無畏（Caturvaisaradya）等。大慧！這就是諸佛法平等。大慧！依靠這四種平等之法，如來在大眾之中這樣說：『我是過去的頂生王（Mandhatri-raja）等。』 這時，世尊（Bhagavan）又說了偈語： 『迦葉佛（Kasyapa）、拘留孫佛（Krakucchanda），拘那含牟尼佛（Kanakamuni）就是我； 說諸佛的弟子們，依靠這四種平等之法。』 大慧菩薩（Mahamati Bodhisattva）又對佛說：『世尊！如來說：『我在某夜證得大菩提（Anuttara-samyak-sambodhi），在某夜入般涅槃（Parinirvana），我在這中間沒有說過一個字。』佛所說的既是語言又不是語言，世尊是依據什麼意義說這樣的話，佛的語言既是語言又不是語言呢？』 佛告訴大慧說：『大慧！如來依據兩種法說這樣的話。哪兩種呢？我說這樣的話：第一，是依據自身內證之法；
【English Translation】 English version: The Buddha said: 'First is the equality of letters; second is the equality of language; third is the equality of the Buddha's body; fourth is the equality of the Dharma. Mahamati! Relying on these four kinds of equality, the Tathagatas (Tathagata) speak thus in the assembly. Mahamati! What is the equality of letters? That is, any 'Buddha' (Buddha) character, past Buddhas were named Buddha, and I (Sakyamuni Buddha) also use this character to be named Buddha. This character is equal to that character, without difference or distinction. Mahamati! This is the equality of names. Mahamati! What is the equality of the language of all Buddhas? That is, past Buddhas used sixty-four kinds of beautiful Brahma voices to preach the Dharma, and I also use sixty-four kinds of subtle Brahma voices to preach the Dharma. Mahamati! Future Buddhas will also use sixty-four kinds of subtle Brahma voices to preach the Dharma, no more, no less, without difference or distinction, just like the beautiful sound of the Kalavinka bird (Kalavinka). Mahamati! This is the equality of the language of all Buddhas. Mahamati! What is the equality of the bodies of all Buddhas? Mahamati! My Dharma body (Dharmakaya) and physical body (Rupakaya), with their auspicious marks and adornments, are no different or distinct from those of all Buddhas, except that in order to adapt to the sentient beings who can be liberated, the Tathagatas manifest various different bodies in the different places where different sentient beings are. Mahamati! This is the equality of the bodies of all Buddhas. Mahamati! What is the equality of the Dharma of all Buddhas? That is, the Buddhas of the past and I have all attained the thirty-seven limbs of enlightenment (Bodhipaksadharma), the ten powers (Dasabala), the four fearlessnesses (Caturvaisaradya), etc. Mahamati! This is the equality of the Dharma of all Buddhas. Mahamati! Relying on these four kinds of equality, the Tathagata speaks thus in the assembly: 'I am the past Mandhatri-raja (Mandhatri-raja), etc.'' At that time, the Bhagavan (Bhagavan) spoke in verse again: 'Kasyapa Buddha (Kasyapa), Krakucchanda Buddha (Krakucchanda), Kanakamuni Buddha (Kanakamuni) are me; Speaking of the disciples of all Buddhas, relying on these four kinds of equality.' Mahamati Bodhisattva (Mahamati Bodhisattva) then said to the Buddha: 'Bhagavan! The Tathagata said: 'On what night did I attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), and on what night did I enter Parinirvana (Parinirvana)? I have not spoken a single word in between.' What the Buddha said is both language and not language. Based on what meaning does the Bhagavan speak in this way? Is the Buddha's language both language and not language?' The Buddha told Mahamati: 'Mahamati! The Tathagata speaks in this way based on two kinds of Dharma. What are the two? I speak in this way: first, based on the Dharma realized within myself;
二者、依本住法。我依此二法作如是言。大慧！云何依自身內證法？謂彼過去諸佛如來所證得法，我亦如是證得不增不減，自身內證諸境界行，離言語分別相離二種字故。大慧！何者本住法？大慧！謂本行路平坦，譬如金銀真珠等寶在於彼處。大慧！是名法性本住處。大慧！諸佛如來出世不出世，法性法界法住法相法證常住如城本道。大慧！譬如有人行曠野中，見向本城平坦正道即隨入城，入彼城已受種種樂作種種業。大慧！于意云何？彼人始作是道隨入城耶？始作種種諸莊嚴耶？」
大慧白佛：「不也，世尊。」
「大慧！我及過去一切諸佛，法性法界法住法相法證常住亦復如是。大慧！我依此義于大眾中作如是說，我何等夜得大菩提，何等夜入般涅槃，此二中間不說一字，亦不已說當說現說。」
爾時世尊重說偈言：
「我何夜成道， 何等夜涅槃， 於此二中間， 我都無所說。 內身證法性， 我依如是說； 十方佛及我， 諸法無差別。」
爾時聖者大慧菩薩，復請佛言：「惟愿世尊，說一切法有無相，令我及余菩薩大眾，得聞是已離有無相，疾得阿耨多羅三藐三菩提。」
佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！諦聽！諦聽！當爲汝說。」
【現代漢語翻譯】 現代漢語譯本 其次，是依據根本安住之法。我依據這兩種法而說這樣的話。大慧（Mahamati，菩薩名）！什麼是依據自身內證之法呢？就是過去諸佛如來所證悟的法，我也同樣證悟，不增不減，自身內證的各種境界行持，遠離言語分別之相，遠離兩種文字的緣故。大慧！什麼是根本安住之法呢？大慧！就是原本行走的道路平坦，譬如金銀真珠等寶物就在那個地方。大慧！這叫做法性本來的安住之處。大慧！諸佛如來出世或不出世，法性、法界、法住、法相、法證都是常住的，如同城池本來的道路。大慧！譬如有人行走在曠野中，看見通往原來城池的平坦正道，就沿著道路進入城中，進入城中后享受各種快樂，從事各種事業。大慧！你認為如何？那個人是開始建造這條道路才進入城中的嗎？是開始建造各種莊嚴才進入城中的嗎？」
大慧稟告佛說：「不是的，世尊。」
「大慧！我和過去一切諸佛，法性、法界、法住、法相、法證常住也是如此。大慧！我依據這個意義在大眾中這樣說，我在哪一夜證得大菩提（Anuttara-samyak-sambodhi，無上正等正覺），在哪一夜進入般涅槃（Parinirvana，完全的涅槃），這兩者之間我不說一個字，也沒有已經說過、將要說、現在說的。」
這時，世尊再次說了偈語：
『我哪一夜成道， 哪一夜入涅槃， 在這兩個中間， 我都沒有說什麼。 內身證悟法性， 我依據這樣說； 十方佛和我， 諸法沒有差別。』
這時，聖者大慧菩薩，再次請求佛說：「但願世尊，說一切法有和無的相狀，讓我和其餘的菩薩大眾，聽聞之後能夠遠離有和無的相狀，快速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。」
佛告訴聖者大慧菩薩說：「好啊！好啊！好啊，大慧！仔細聽！仔細聽！我將為你解說。」
【English Translation】 English version Furthermore, it is based on the Dharma of fundamental abiding. I speak thus based on these two Dharmas. Mahamati (a Bodhisattva's name)! What is it to rely on the Dharma of self-realization? It is that the Dharma realized by the Buddhas and Tathagatas (Buddhas) of the past, I also realize in the same way, without increase or decrease, the various realms of practice self-realized within oneself, being apart from the characteristics of verbal discrimination, and apart from the two kinds of letters. Mahamati! What is the Dharma of fundamental abiding? Mahamati! It is that the original road is level and smooth, like gold, silver, pearls, and other treasures being in that place. Mahamati! This is called the place where the Dharma-nature fundamentally abides. Mahamati! Whether the Buddhas and Tathagatas appear in the world or not, the Dharma-nature, Dharma-realm, Dharma-abiding, Dharma-characteristics, and Dharma-realization are all permanent, like the original road of a city.
Mahamati! For example, a person walking in a wilderness sees the level and correct road leading to the original city, and then enters the city along the road. After entering the city, he enjoys various pleasures and engages in various activities. Mahamati! What do you think? Did that person start building this road to enter the city? Did he start building various adornments to enter the city?'
Mahamati replied to the Buddha, 'No, World Honored One.'
'Mahamati! I and all the Buddhas of the past, the Dharma-nature, Dharma-realm, Dharma-abiding, Dharma-characteristics, and Dharma-realization are also permanent in the same way. Mahamati! Based on this meaning, I say thus in the assembly, on what night I attained Anuttara-samyak-sambodhi (supreme enlightenment), and on what night I entered Parinirvana (complete Nirvana), in between these two I do not speak a single word, nor have I already spoken, will speak, or am speaking.'
At that time, the World Honored One spoke the verse again:
'On what night I attained enlightenment, On what night I entered Nirvana, In between these two, I have said nothing at all. Realizing the Dharma-nature within oneself, I speak thus based on this; The Buddhas of the ten directions and I, The Dharmas have no difference.'
At that time, the Holy Mahamati Bodhisattva, again requested the Buddha, 'May the World Honored One, explain the characteristics of existence and non-existence of all Dharmas, so that I and the rest of the Bodhisattva assembly, after hearing this, can be apart from the characteristics of existence and non-existence, and quickly attain Anuttara-samyak-sambodhi (supreme enlightenment).'
The Buddha told the Holy Mahamati Bodhisattva, 'Good! Good! Good, Mahamati! Listen carefully! Listen carefully! I will explain it for you.'
大慧白佛言：「善哉世尊！唯然受教。」
佛告大慧：「世間人多墮於二見。何等二見？一者、見有；二者、見無。以見有諸法、見無諸法故，非究竟法生究竟想。大慧！云何世間墮于有見？謂實有因緣而生諸法非不實有，實有法生非無法生。大慧！世間人如是說者，是名為說無因無緣及謗世間，無因無緣而生諸法。大慧！世間人云何墮于無見？謂說言貪瞋癡，實有貪瞋癡，而復說言無貪瞋癡，分別有無。大慧！若復有人作如是言：『無有諸法，以不見諸物相故。』大慧！若復有人作如是言：『聲聞辟支佛，無貪無瞋無癡。』復言先有。此二人者，何等人勝，何等人不如。」
大慧菩薩言：「若人言先有貪瞋癡后時無，此人不如。」
佛告大慧：「善哉！善哉！善哉大慧！汝解我問。大慧！非但言先實有貪瞋癡，后時言無，同衛世師等，是故不如。大慧！非但不如，滅一切聲聞辟支佛法。何以故？大慧！以實無內外諸法故；以非一非異故；以諸煩惱非一非異故。大慧！貪瞋癡法內身不可得，外法中亦不可得，無實體故，故我不許。大慧！我不許者，不許有貪瞋癡，是故彼人滅聲聞辟支佛法。何以故？諸佛如來知寂靜法，聲聞緣覺不見法故，以無能縛所縛因故。大慧！若有能縛必有所縛，若有所
【現代漢語翻譯】 現代漢語譯本： 大慧菩薩對佛說：『太好了，世尊！我願意接受您的教誨。』 佛告訴大慧：『世間人大多落入兩種見解中。哪兩種見解呢？一是認為萬物實有（有見）；二是認為萬物皆空（無見）。因為執著于萬物實有或萬物皆空的見解，所以不能從不究竟的法中生起究竟的智慧。大慧，世間人是如何落入有見的呢？他們認為諸法是真實由因緣和合而生，不是虛假的，真實有法產生，不是沒有法產生。大慧，世間人如果這樣說，就是說沒有因也沒有緣，並且誹謗世間，認為諸法是無因無緣而生的。大慧，世間人又是如何落入無見的呢？他們說貪、嗔、癡是真實存在的，卻又說沒有貪、嗔、癡，分別有和無。大慧，如果有人這樣說：『沒有諸法，因為看不見諸物的表相。』大慧，如果又有人這樣說：『聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、辟支佛（Pratyekabuddha，又稱獨覺或緣覺，不依師教，自己悟道的修行者）沒有貪、嗔、癡。』又說他們先前有貪嗔癡。這兩種人，哪種人更高明，哪種人不如呢？』 大慧菩薩說：『如果有人說先前有貪、嗔、癡，後來就沒有了，這種人不如。』 佛告訴大慧：『好啊！好啊！太好了，大慧！你理解了我的問題。大慧，不僅僅是說先前確實有貪、嗔、癡，後來又說沒有了，這和衛世師（Vaisheshika，印度六大正統哲學派別之一，主張事物由實體和屬性組成）等人一樣，所以不如。大慧，不僅僅是不如，還會滅絕一切聲聞、辟支佛的法。為什麼呢？大慧，因為實際上沒有內外諸法；因為它們不是單一也不是差異的；因為諸煩惱不是單一也不是差異的。大慧，貪、嗔、癡這些法在自身內部不可得，在外在的法中也同樣不可得，因為沒有實體，所以我才不認可。大慧，我不認可，就是不認可有貪、嗔、癡，所以那個人會滅絕聲聞、辟支佛的法。為什麼呢？諸佛如來知道寂靜之法，而聲聞緣覺卻不能見到法，因為沒有能束縛和被束縛的原因。大慧，如果有能束縛的，必定有所束縛，如果有所
【English Translation】 English version: Mahamati (Mahāmati, great wisdom) said to the Buddha: 'Excellent, World Honored One! I will respectfully receive your teachings.' The Buddha told Mahamati: 'Most people in the world fall into two views. What are these two views? One is the view of existence (有見, you jian); the other is the view of non-existence (無見, wu jian). Because of seeing all dharmas (法, dharma) as either existing or not existing, they do not generate ultimate thought from non-ultimate dharmas. Mahamati, how do people in the world fall into the view of existence? They believe that all dharmas are truly produced by causes and conditions (因緣, hetu-pratyaya), not falsely, and that dharmas are truly produced, not from nothing. Mahamati, if people in the world say this, they are saying that there are no causes and no conditions, and they are slandering the world, believing that all dharmas are produced without causes and conditions. Mahamati, how do people in the world fall into the view of non-existence? They say that greed (貪, rāga), hatred (瞋, dveṣa), and delusion (癡, moha) truly exist, but then they say that there is no greed, hatred, and delusion, distinguishing between existence and non-existence. Mahamati, if someone says: 'There are no dharmas, because the appearances of things cannot be seen.' Mahamati, if someone says: 'Śrāvakas (聲聞, Śrāvaka, hearers of the Buddha's teachings) and Pratyekabuddhas (辟支佛, Pratyekabuddha, solitary Buddhas) have no greed, hatred, and delusion.' and also says that they had them before. Which of these two people is superior, and which is inferior?' Mahamati Bodhisattva said: 'If someone says that there was greed, hatred, and delusion before, but not later, this person is inferior.' The Buddha told Mahamati: 'Good! Good! Excellent, Mahamati! You understand my question. Mahamati, it is not just saying that there was truly greed, hatred, and delusion before, and then saying that there is none later, like the Vaisheshikas (衛世師, Vaiśeṣika, one of the six major schools of Indian philosophy), so they are inferior. Mahamati, not only are they inferior, but they also extinguish all the dharmas of Śrāvakas and Pratyekabuddhas. Why? Mahamati, because there are actually no internal or external dharmas; because they are neither one nor different; because all afflictions are neither one nor different. Mahamati, greed, hatred, and delusion cannot be found within the body, nor can they be found in external dharmas, because they have no substance, so I do not approve of them. Mahamati, what I do not approve of is the existence of greed, hatred, and delusion, so that person will extinguish the dharmas of Śrāvakas and Pratyekabuddhas. Why? All Buddhas and Tathagatas (如來, Tathāgata, thus-gone one) know the dharma of quiescence, but Śrāvakas and Pratyekabuddhas do not see the dharma, because there is no cause for binding or being bound. Mahamati, if there is a binder, there must be something bound, if there is something
縛必有能縛因。大慧！如是說者名滅諸法。大慧！是名無法相。大慧！我依此義余經中說，寧起我見如須彌山而起憍慢，不言諸法是空無也。大慧！增上慢人言諸法無者，是滅諸法，墮自相同相見故，以見自心見法故；以見外物無常故；諸相展轉彼彼差別故；以見陰、界、入相續體，彼彼因展轉而生，以自心虛妄分別。是故，大慧！如此人者滅諸佛法。」
爾時世尊重說偈言：
「有無是二邊， 以為心境界； 離諸境界法， 平等心寂靜。 無取境界法， 滅非有非無； 如真如本有， 彼是聖境界。 本無而有生， 生已還覆滅； 非有非無生， 彼不住我教。 非外道非佛， 非我亦非余； 從因緣不成， 云何得言有？ 若因緣不生， 云何而言無？ 邪見論生法， 妄想計有無。 若知無所生， 亦知無所滅； 觀世悉空寂， 彼不墮有無。」
爾時聖者大慧菩薩復白佛言：「世尊！惟愿如來、應、正遍知、天人師，為我及諸一切菩薩，建立修行正法之相；我及一切菩薩摩訶薩，善知修行正法相已，速得成就阿耨多羅三藐三菩提，不隨一切虛妄覺觀魔事故。」
佛告大慧菩薩言：「善哉！善哉！善哉大慧！諦聽！諦聽！我為汝說。」
【現代漢語翻譯】 現代漢語譯本： 縛必有能縛之因。大慧（Mahamati，菩薩名）！如果有人這樣說，那就是斷滅諸法。大慧（Mahamati）！這叫做無法相。大慧（Mahamati）！我依據這個道理在其他經典中說過，寧可生起像須彌山那樣大的我見，從而產生驕慢，也不要說諸法是空無。大慧（Mahamati）！那些增上慢的人說諸法是空無，這是斷滅諸法，因為他們墮入了自相和共相的見解中，因為他們以自己的心來看法；因為他們看到外物是無常的；因為諸相輾轉變化，各有差別；因為他們看到陰、界、入相續不斷，它們各自因緣輾轉而生，這是他們自己虛妄分別的結果。所以，大慧（Mahamati）！這樣的人是斷滅諸佛之法。"
這時，世尊又說了偈語：
有和無是兩種極端， 被認為是心的境界； 遠離各種境界之法， 平等之心才能寂靜。 不執取任何境界之法， 斷滅非有非無的觀念； 如真如本來就存在， 那就是聖人的境界。 本來沒有而有產生， 產生之後又會滅亡； 非有非無的產生， 不符合我的教導。 既不是外道也不是佛， 不是我，也不是其他； 從因緣和合而生， 怎麼能說是實有呢？ 如果因緣不能產生， 又怎麼能說是沒有呢？ 邪見論者產生種種法， 虛妄地執著于有和無。 如果知道沒有產生， 也知道沒有滅亡； 觀察世間一切空寂， 就不會墮入有和無的執著。
這時，聖者大慧（Mahamati）菩薩又對佛說：『世尊！愿如來（Tathagata，佛的稱號）、應（Arhat，阿羅漢）、正遍知（Samyaksambuddha，佛的稱號）、天人師，為我和所有菩薩建立修行的正法之相；我和所有菩薩摩訶薩，在善於瞭解修行的正法之相后，能夠迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），不被一切虛妄覺觀的魔事所迷惑。』
佛告訴大慧（Mahamati）菩薩說：『好啊！好啊！太好了，大慧（Mahamati）！仔細聽！仔細聽！我為你解說。』
【English Translation】 English version: Binding must have a cause for binding. Mahamati (name of a Bodhisattva)! To say it thus is to destroy all dharmas. Mahamati! This is called the aspect of no-dharma. Mahamati! Relying on this meaning, I have said in other sutras, 'It is better to raise the view of self as high as Mount Sumeru and be arrogant, than to say that all dharmas are empty and non-existent.' Mahamati! Those who are filled with excessive pride and say that all dharmas are non-existent are destroying all dharmas, because they have fallen into the views of self-nature and common nature, because they see dharmas with their own minds; because they see external things as impermanent; because the aspects transform and differ from each other; because they see the continuous body of skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), which arise from each other through causes and conditions, due to their own false discriminations. Therefore, Mahamati! Such people destroy the Buddhadharma.'
Then the World-Honored One spoke in verse:
'Existence and non-existence are two extremes, Considered as the realm of the mind; Away from all realms of dharma, The mind of equality is serene. Without grasping any realm of dharma, Extinguishing the notions of neither existence nor non-existence; Like Suchness (Tathata) which is inherently existent, That is the realm of the sages. Originally non-existent, yet there is arising, Having arisen, it returns to extinction; The arising of neither existence nor non-existence, Does not abide in my teaching. Neither non-Buddhists nor Buddha, Neither self nor other; Arising from causes and conditions, not self-made, How can one say it exists? If causes and conditions do not give rise, How can one say it does not exist? Heretical views give rise to dharmas, Delusively clinging to existence and non-existence. If one knows there is no arising, And also knows there is no extinction; Observing the world as completely empty and still, One does not fall into existence and non-existence.'
Then the holy Mahamati (name of a Bodhisattva) Bodhisattva again said to the Buddha: 'World-Honored One! May the Tathagata (title of a Buddha), Arhat (one who is worthy), Samyaksambuddha (perfectly enlightened one), Teacher of Gods and Humans, establish for me and all Bodhisattvas the aspect of the correct dharma of practice; may I and all Bodhisattva-Mahasattvas, having well understood the aspect of the correct dharma of practice, quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), and not be misled by all false perceptions and demonic affairs.'
The Buddha said to Mahamati (name of a Bodhisattva) Bodhisattva: 'Excellent! Excellent! Excellent, Mahamati! Listen carefully! Listen carefully! I will explain it to you.'
大慧言：「善哉世尊！唯然受教。」
佛告大慧言：「大慧！有二種法，諸佛如來菩薩聲聞辟支佛，建立修行正法之相。何等為二？一者、建立正法相；二者、說建立正法相。大慧！何者建立正法相？謂自身內證諸勝法相，離文字語言章句，能取無漏正戒諸證地修行相法，離諸外道虛妄覺觀諸魔境界，降伏一切外道諸魔，顯示自身內證之法如實修行。大慧！是名建立正法之相。大慧！何者建立說法之相？謂說九部種種教法，離於一異有無取相，先說善巧方便，為令眾生入所樂處，謂隨眾生信彼彼法說彼彼法。大慧！是名建立說法相。大慧！汝及諸菩薩，應當修學如是正法。」
爾時世尊重說偈言：
「建立內證法， 及說法相名； 若能善分別， 不隨他教相。 實無外諸法， 如凡夫分別； 若諸法虛妄， 何故取解脫？ 觀察諸有為， 生滅等相續； 增長於二見， 不能知因緣。 涅槃離於識， 唯此一法實； 觀世間虛妄， 如幻夢芭蕉。 雖有貪瞋癡， 而無有作者； 從愛生諸陰， 有皆如幻夢。」
爾時聖者大慧菩薩復請佛言：「世尊！惟愿如來、應、正遍知，為諸菩薩說不實妄想。何等法中不實妄想？」
佛告大慧菩薩
【現代漢語翻譯】 現代漢語譯本 大慧菩薩說：『善哉，世尊！我一定謹遵教誨。』 佛陀告訴大慧菩薩說：『大慧！有兩種法，是諸佛如來、菩薩、聲聞、辟支佛所建立的修行正法之相。是哪兩種呢？一是建立正法之相；二是宣說建立正法之相。大慧！什麼是建立正法之相呢？就是自身內心證悟各種殊勝的法相，遠離文字語言章句的束縛，能夠領悟無漏的正戒以及各個證悟階段的修行之相，遠離各種外道的虛妄覺觀以及各種魔的境界，降伏一切外道和諸魔，如實地顯示自身內心證悟的法並依此修行。大慧！這叫做建立正法之相。大慧！什麼是建立說法之相呢？就是宣說九部（註：佛教經典的不同分類）的各種教法，遠離對一異、有無的執著，先說善巧方便之法，爲了讓眾生進入他們所喜樂的境界，也就是隨著眾生所信仰的各種法而宣說各種法。大慧！這叫做建立說法之相。大慧！你和各位菩薩，應當修學這樣的正法。』 這時，世尊又說了偈語： 『建立內證之法，以及說法之相的名義； 如果能夠善於分別，就不會隨順其他的教相。 實際上沒有外在的諸法，如同凡夫所分別的那樣； 如果諸法是虛妄的，為何還要尋求解脫？ 觀察各種有為法，生滅等相續不斷； 增長了二元對立的見解，不能瞭解因緣。 涅槃遠離了識，唯有這個法是真實的； 觀察世間是虛妄的，如同幻象、夢境、芭蕉。 雖然有貪瞋癡，卻沒有作者； 從愛慾產生諸陰（註：五陰，色、受、想、行、識），有的一切都如幻夢。』 這時，聖者大慧菩薩再次向佛請教說：『世尊！惟愿如來、應供、正遍知，為諸菩薩宣說不真實的妄想。在什麼樣的法中存在不真實的妄想呢？』 佛陀告訴大慧菩薩：
【English Translation】 English version Mahamati said: 'Excellent, World Honored One! I will respectfully receive your teachings.' The Buddha told Mahamati: 'Mahamati! There are two kinds of Dharma (law, teaching) that all Buddhas, Tathagatas (one who has thus gone), Bodhisattvas (enlightenment being), Sravakas (disciple), and Pratyekabuddhas (solitary Buddha) establish as the characteristics of practicing the true Dharma. What are the two? First, establishing the characteristics of the true Dharma; second, speaking about establishing the characteristics of the true Dharma. Mahamati! What is establishing the characteristics of the true Dharma? It means personally realizing within oneself the characteristics of various supreme Dharmas, being free from the constraints of words, language, phrases, and sentences, being able to grasp the undefiled (anāsrava) true precepts and the characteristics of practice in the various stages of realization, being free from the false perceptions and observations of various heretics and the realms of various demons, subduing all heretics and demons, and revealing the Dharma realized within oneself and practicing accordingly. Mahamati! This is called establishing the characteristics of the true Dharma. Mahamati! What is establishing the characteristics of speaking the Dharma? It means speaking the various teachings of the nine divisions (of Buddhist scriptures), being free from attachment to notions of oneness and otherness, existence and non-existence, first speaking skillful means (upaya), in order to lead sentient beings into the realms they delight in, that is, speaking various Dharmas according to the various Dharmas that sentient beings believe in. Mahamati! This is called establishing the characteristics of speaking the Dharma. Mahamati! You and all Bodhisattvas should study such true Dharma.' At that time, the World Honored One spoke again in verse: 'Establishing the Dharma of inner realization, and the names of the characteristics of speaking the Dharma; If one can skillfully distinguish them, one will not follow the characteristics of other teachings. In reality, there are no external Dharmas, as ordinary people discriminate; If all Dharmas are illusory, why seek liberation? Observing all conditioned (saṃskṛta) phenomena, the continuous succession of arising and ceasing; Increasing dualistic views, unable to understand causality. Nirvana (liberation) is apart from consciousness, only this one Dharma is real; Observing the world as illusory, like illusions, dreams, and banana trees. Although there are greed, hatred, and delusion, there is no creator; From love arise the skandhas (aggregates), all existence is like illusions and dreams.' At that time, the noble Mahamati Bodhisattva again asked the Buddha: 'World Honored One! May the Tathagata (one who has thus gone), Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one), speak to the Bodhisattvas about unreal imagination. In what Dharmas does unreal imagination exist?' The Buddha told Mahamati Bodhisattva:
言：「善哉！善哉！善哉大慧！汝為安隱一切眾生，饒益一切眾生，安樂一切眾生，哀愍一切世間天人，請我此事。大慧！諦聽！諦聽！當爲汝說。」
大慧言：「善哉世尊！唯然受教。」
佛告大慧：「一切眾生執著不實虛妄想者，從見種種虛妄法生，以著虛妄能取可取諸境界故；入自心見生虛妄想故；墮于有無二見朋黨非法聚中，增長成就外道虛妄異見熏習故。大慧！以取外諸戲論義故，起于虛妄心心數法，猶如草束分別我我所法。大慧！以是義故生不實妄想。」
大慧白佛言：「世尊！若諸眾生執著不實虛妄想者，從見種種虛妄法生，執著虛妄能取可取一切境界，入自心見生虛妄想，墮于有無二見朋黨分別聚中，增長成就外道虛妄異見熏習，以取外諸戲論之義不實妄想，起于虛妄心心數法，猶如草束取我我所者。世尊！如彼彼依外種種境界種種相，墮有墮無朋黨相中，離有無見相。世尊！第一義諦亦應如是，遠離《阿含》聖所說法，遠離諸根，遠離建立三種之法譬喻因相。世尊！云何一處種種分別執著，種種虛妄想生？何故不著第一義諦，虛妄分別而生分別？世尊！世尊如是說法，非平等說，無因而說。何以故？一處生一處不生故。若世尊如是說者墮二朋黨，以見執著虛妄分別而生分別，以
【現代漢語翻譯】 現代漢語譯本：佛說：『太好了！太好了！太好了，大慧！你爲了安穩一切眾生，饒益一切眾生，安樂一切眾生，哀憐一切世間的天人和人類，才請問我這件事。大慧！仔細聽！仔細聽！我將為你解說。』 大慧說：『太好了，世尊！我願意接受教誨。』 佛告訴大慧：『一切眾生執著于不真實的虛妄想法，是從見到種種虛妄的法而產生的，因為執著于虛妄的能取和可取的各種境界；進入自心的見解而產生虛妄的想法；墮入有和無兩種見解的朋黨，在非法的聚集之中，增長和成就外道的虛妄不同見解的熏習。大慧！因為執取外在各種戲論的意義，所以生起虛妄的心和心所法，就像草把一樣分別我與我所的法。大慧！因為這個緣故，產生不真實的妄想。』 大慧稟告佛說：『世尊！如果眾生執著于不真實的虛妄想法，是從見到種種虛妄的法而產生的，執著于虛妄的能取和可取的一切境界，進入自心的見解而產生虛妄的想法，墮入有和無兩種見解的朋黨分別的聚集之中，增長和成就外道的虛妄不同見解的熏習，因為執取外在各種戲論的意義，產生不真實的妄想，生起虛妄的心和心所法，就像草把一樣執取我與我所。世尊！就像那些依靠外在種種境界的種種相，墮入有或墮入無的朋黨相中，遠離有無見解的相。世尊！第一義諦也應該像這樣，遠離《阿含》（Agama，聖典）聖人所說的法，遠離諸根，遠離建立三種之法譬喻因相。世尊！為什麼在一處有種種分別執著，種種虛妄想法產生？為什麼不執著第一義諦，而虛妄分別產生分別？世尊！世尊這樣說法，不是平等說法，沒有原因就說。為什麼呢？因為在一處產生，在一處不產生。如果世尊這樣說，就墮入兩種朋黨，因為見到執著虛妄分別而產生分別，因為』
【English Translation】 English version: The Buddha said: 'Excellent! Excellent! Excellent, Mahamati (Great Wisdom)! You ask me about this matter for the sake of the peace and well-being of all beings, for the benefit of all beings, for the happiness of all beings, and out of compassion for all the gods and humans in the world. Mahamati! Listen carefully! Listen carefully! I will explain it to you.' Mahamati said: 'Excellent, World Honored One! I will gladly receive your teachings.' The Buddha told Mahamati: 'All beings are attached to unreal and false thoughts, which arise from seeing various false dharmas (teachings, phenomena), because they are attached to the false perceiver and the perceived objects; because they enter into their own mind's views and generate false thoughts; they fall into the factions of existence and non-existence, and within the gatherings of non-dharmas, they increase and perfect the熏習 (habitual tendencies) of false and different views of external paths. Mahamati! Because they grasp the meanings of various external playful theories, they give rise to false mind and mental functions, just like a bundle of grass, they discriminate between the dharma of 'I' and 'mine'. Mahamati! For this reason, unreal妄想 (false thoughts) arise.' Mahamati said to the Buddha: 'World Honored One! If beings are attached to unreal and false thoughts, which arise from seeing various false dharmas, attached to the false perceiver and all perceived objects, entering into their own mind's views and generating false thoughts, falling into the factions of existence and non-existence, in the gatherings of discrimination, increasing and perfecting the habitual tendencies of false and different views of external paths, because they grasp the meanings of various external playful theories, unreal false thoughts arise, giving rise to false mind and mental functions, just like a bundle of grass grasping 'I' and 'mine'. World Honored One! Just like those who rely on various aspects of external realms, falling into the factions of existence or non-existence, away from the aspects of views of existence and non-existence. World Honored One! The First Principle (Paramartha-satya) should also be like this, away from the dharmas spoken by the saints in the Agama (Agama, sacred texts), away from the senses, away from establishing the three kinds of dharma, analogies, causes, and aspects. World Honored One! Why do various discriminations and attachments arise in one place, and various false thoughts arise? Why not be attached to the First Principle, but false discriminations arise? World Honored One! The World Honored One speaks in this way, not speaking equally, speaking without a cause. Why? Because it arises in one place and does not arise in another. If the World Honored One speaks in this way, one falls into two factions, because seeing and being attached to false discriminations gives rise to discriminations, because'
世尊說如世幻師，依種種因緣生種種色像，以世尊自心虛妄分別，以世尊言種種虛妄，若有若無不可言說為離分別，如是如來墮世間論，入邪見心朋黨聚中。」
佛告大慧：「我分別虛妄不生不滅。何以故？不生有無分別相故；不見一切外有無故。大慧！以見自心如實見故，虛妄分別不生不滅。大慧！我此所說，惟為愚癡凡夫而說自心分別，分別種種隨先心生，分別種種有相執著。何以故？若不說者，愚癡凡夫不離自心虛妄覺知，不離執著我我所見，不離因果諸因緣過；如實覺知二種心故，善知一切諸地行相，善知諸佛自身所行內證境界，轉五法體見分別相入如來地。大慧！因是事故，我說一切諸眾生等，執著不實虛妄生心，自心分別種種諸義；以是義故，一切眾生知如實義而得解脫。」
爾時世尊重說偈言：
「諸因及與緣， 從此生世間； 妄想著四句， 彼不知我說。 世有無不生， 離有無不生； 云何愚分別， 依因緣生法？ 若能見世間， 有無非有無； 轉于虛妄心， 得真無我法。 諸法本不生， 故依因緣生； 諸緣即是果， 從果不生有。 從果不生果， 若爾有二果； 若有二果者， 果中果難得。 離念及所念， 觀諸有為法；
【現代漢語翻譯】 現代漢語譯本：世尊說，就像世間的魔術師一樣，依靠種種因緣而變現出種種顏色和形象，世尊也是如此，以自己的虛妄分別心，以及世尊所說的種種虛妄之言，對於『若有若無』這種不可言說的狀態進行分別，這就遠離了分別。像這樣，如來就會墮入世間的論調，進入邪見的朋黨之中。
佛告訴大慧（Mahamati）：『我所分別的虛妄，是不生不滅的。』為什麼呢？因為不生起『有』和『無』的分別之相；也因為不見一切外在的『有』和『無』。大慧（Mahamati）！因為見到自心如實的樣子，所以虛妄分別是不生不滅的。大慧（Mahamati）！我所說的這些，只是爲了愚癡的凡夫而說的自心分別，分別種種，隨著先前的念頭而生起，分別種種，對現象有所執著。為什麼呢？如果我不這樣說，愚癡的凡夫就不能脫離自心的虛妄覺知，不能脫離執著于『我』和『我所』的見解，不能脫離因果的種種因緣過失；如實覺知兩種心，就能善於瞭解一切菩薩地的行相，善於瞭解諸佛自身所行的內證境界，轉變五法之體，見到分別之相，進入如來地。大慧（Mahamati）！因為這個緣故，我說一切眾生等，執著于不真實的虛妄生心，以自心分別種種意義；因為這個意義，一切眾生知曉如實的意義而得到解脫。』
這時，世尊又說了偈語：
『諸因和諸緣，從此生出世間；妄想著四句，他們不知我說。 世間有無不生，離有無也不生；為何愚癡分別，依靠因緣生法？ 若能見世間，有無非有無；轉變虛妄心，得真無我法。 諸法本來不生，所以依靠因緣生；諸緣就是果，從果不生有。 從果不生果，如果這樣就有二果；若有二果者，果中的果難以得到。 遠離念和所念，觀察諸有為法；』
【English Translation】 English version: The World Honored One said: 'It is like a magician in the world who, relying on various causes and conditions, produces various colors and images. The World Honored One is also like this, using his own mind's false discriminations, and the various false words spoken by the World Honored One, to discriminate about the state of 'neither existence nor non-existence,' which cannot be spoken of, thus departing from discrimination. Like this, the Tathagata (Thus Come One) will fall into worldly arguments and enter into the company of those with wrong views.'
The Buddha told Mahamati (Great Wisdom): 'The false discriminations that I discriminate are neither born nor destroyed.' Why? Because the appearance of discriminating between 'existence' and 'non-existence' does not arise; also because all external 'existence' and 'non-existence' are not seen. Mahamati (Great Wisdom)! Because one sees the true nature of one's own mind, false discriminations are neither born nor destroyed. Mahamati (Great Wisdom)! What I am saying is only for the foolish ordinary people, speaking of the discriminations of their own minds, discriminating various things, arising according to previous thoughts, discriminating various things, and being attached to phenomena. Why? If I did not say this, foolish ordinary people would not be able to escape from the false awareness of their own minds, would not be able to escape from attachment to the views of 'self' and 'what belongs to self,' and would not be able to escape from the faults of various causes and conditions of cause and effect; by truly knowing the two kinds of minds, one can be good at understanding the characteristics of all the Bodhisattva grounds, good at understanding the inner realization realm practiced by the Buddhas themselves, transforming the substance of the five dharmas, seeing the appearance of discrimination, and entering the Tathagata (Thus Come One) ground. Mahamati (Great Wisdom)! For this reason, I say that all sentient beings, etc., are attached to unreal false thoughts, using their own minds to discriminate various meanings; because of this meaning, all sentient beings know the true meaning and attain liberation.'
At that time, the World Honored One spoke again in verse:
'Various causes and conditions, from this the world arises; falsely thinking about the four sentences, they do not know what I say. The world's existence and non-existence are not born, departing from existence and non-existence is also not born; why do foolish ones discriminate, relying on causes and conditions to produce dharmas? If one can see the world, existence and non-existence are neither existence nor non-existence; transforming the false mind, one attains the true dharma of no-self. All dharmas are originally unborn, therefore they rely on causes and conditions to arise; all conditions are the result, from the result existence does not arise. From the result the result does not arise, if so there would be two results; if there are two results, the result within the result is difficult to obtain. Away from thought and what is thought, observe all conditioned dharmas;'
見諸唯心法， 故我說唯心。 量體及形相， 離緣及諸法； 究竟有真凈， 我說如是量。 假名世諦我， 彼則無實事； 諸陰陰假名， 假名非實法。 有四種平等， 相、因、生、無我； 如是四平等， 是修行者法。 轉一切諸見， 離分別分別； 不見及不生， 故我說唯心。 非有非無法， 離有無諸法； 如是離心法， 故我說惟心。 真如空實際， 涅槃及法界； 意身身心等， 故我說唯心。 分別依熏縛， 心依諸境生； 眾生見外境， 故我說唯心。 可見外法無， 心盡見如是； 身資生住處， 故我說唯心。」
爾時聖者大慧菩薩復白佛言：「世尊！如來說言：『如我所說，汝及諸菩薩，莫著音聲言語之義。』世尊！云何菩薩不著言語之義？世尊！何者為言語？何者為義？」
佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！當爲汝說。」
大慧言：「善哉世尊！唯然受教。」
佛告大慧：「何者為聲？謂依無始熏習言語名字和合分別，因於喉鼻齒頰唇舌和合動轉，出彼言語分別諸法，是名為聲。大慧！何者為義？菩薩摩訶薩依聞思修聖智慧力，于空閑處獨坐思惟，云何涅槃趣涅槃
【現代漢語翻譯】 現代漢語譯本 觀察一切法皆由心所生，所以我說萬法唯心。 度量、形體和表象，都脫離了因緣和各種法則； 究竟來說，存在著真實清凈的境界，我這樣描述它的度量。 『我』只是世俗諦中的假名，它並沒有真實的自體； 諸陰（skandha，構成個體的五種要素）也只是假名，假名並非真實存在的法。 存在四種平等：相平等、因平等、生平等、無我平等； 這四種平等，是修行者應當遵循的法則。 轉化一切知見，脫離分別和再分別； 不見有，也不見生，所以我說萬法唯心。 既非有，也非無，脫離了有和無的各種法則； 像這樣脫離了心和法的對立，所以我說萬法唯心。 真如（tathata，事物的真實本性）、空性（sunyata，空無自性）、實際（reality）、涅槃（nirvana，解脫）、以及法界（dharmadhatu，諸法存在的界域）； 意（mind）、身（body）、身心等等，所以我說萬法唯心。 分別心依賴於過去的熏習和束縛，心依賴於各種外境而生起； 眾生只看到外在的境界，所以我說萬法唯心。 可見的外在之法並不存在，當心止息時，就能如實地見到； 身體、資生之物和住所，都由心所現，所以我說萬法唯心。
這時，聖者大慧菩薩（Mahamati Bodhisattva）再次對佛說：『世尊！如來（Tathagata，佛的稱號）曾說：『正如我所說，你和各位菩薩，不要執著于音聲言語的字面意義。』世尊！菩薩如何才能不執著于言語的意義？世尊！什麼是言語？什麼又是意義？』
佛告訴聖者大慧菩薩說：『好啊！好啊！大慧！我將為你解說。』
大慧說：『好的，世尊！我願聽受教誨。』
佛告訴大慧：『什麼是聲音？就是依賴於無始以來的熏習，由言語和名字的結合而產生的分別，通過喉嚨、鼻子、牙齒、面頰、嘴唇和舌頭的共同作用和轉動，發出言語來分別各種法，這就是所謂的「聲音」。大慧！什麼是意義？菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）依靠聽聞、思考和修習所獲得的聖智慧的力量，在空閑的地方獨自靜坐思惟，如何才能趨向涅槃（nirvana，解脫）？』
【English Translation】 English version Seeing all dharmas as arising from the mind, therefore I say, 'Mind-only'. Measurement, form, and appearance, are apart from conditions and all dharmas; Ultimately, there is true purity, I describe its measure as such. 'I' is merely a provisional name in conventional truth, it has no real substance; The skandhas (skandha, the five aggregates constituting an individual) are also provisional names, provisional names are not real dharmas. There are four kinds of equality: equality of appearance, equality of cause, equality of birth, and equality of no-self; These four equalities are the dharma for practitioners. Transforming all views, abandoning discrimination and re-discrimination; Not seeing existence, nor seeing arising, therefore I say, 'Mind-only'. Neither existent nor non-existent, apart from existence and non-existence of all dharmas; Like this, being apart from the duality of mind and dharma, therefore I say, 'Mind-only'. Suchness (tathata, the true nature of things), emptiness (sunyata, voidness of inherent existence), reality, nirvana (nirvana, liberation), and the dharmadhatu (dharmadhatu, the realm of all dharmas); Mind, body, body and mind, etc., therefore I say, 'Mind-only'. Discrimination relies on past conditioning and bondage, the mind arises depending on various objects; Sentient beings see external objects, therefore I say, 'Mind-only'. Visible external dharmas do not exist, when the mind ceases, one sees thus as it is; Body, necessities of life, and dwelling place, are all manifested by the mind, therefore I say, 'Mind-only'.
At that time, the Holy Mahamati Bodhisattva (Mahamati Bodhisattva) again said to the Buddha: 'World Honored One! The Tathagata (Tathagata, title of the Buddha) has said: 'As I have said, you and all Bodhisattvas, do not cling to the literal meaning of sounds and words.' World Honored One! How can a Bodhisattva not cling to the meaning of words? World Honored One! What are words? What is meaning?'
The Buddha said to the Holy Mahamati Bodhisattva: 'Good! Good! Mahamati! I will explain it to you.'
Mahamati said: 'Good, World Honored One! I am ready to receive your teachings.'
The Buddha said to Mahamati: 'What is sound? It is the discrimination arising from the combination of words and names conditioned by beginningless habit, through the combined action and movement of the throat, nose, teeth, cheeks, lips, and tongue, uttering words to discriminate various dharmas, this is called 'sound'. Mahamati! What is meaning? A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) relies on the power of holy wisdom gained through hearing, thinking, and practice, sitting alone in a secluded place, contemplating how to approach nirvana (nirvana, liberation)?'
道，觀察內身修行境界，地地處處修行勝相，轉彼無始熏習之因。大慧！是名菩薩善解義相。複次，大慧！云何菩薩摩訶薩善解言語義？大慧！菩薩見言語聲義不一不異，見義言語聲不一不異。大慧！若言言語離於義者，不應因彼言語聲故而有于義，而義依彼言語了別。大慧！如依于燈了別眾色。大慧！譬如有人然燈觀察種種珍寶，此處如是如是，彼處如是如是。大慧！菩薩依言語聲證離言語，入自內身修行義故。複次，大慧！一切諸法不生不滅，自性本來入于涅槃，三乘一乘五法心諸法體等同，言語聲義依眾緣取相，墮有無見謗于諸法，見諸法體各住異相分別異相，如是分別已，見種種法相如幻，見種種分別。大慧！譬如幻種種異異分別，非謂聖人，是凡夫見。」
爾時世尊重說偈言：
「分別言語聲， 建立於諸法； 以彼建立故， 故墮于惡道。 五陰中無我， 我中無五陰； 不如彼妄相， 亦復非是無。 凡夫妄分別， 見諸法實有； 若如彼所見， 一切應見真。 一切法若無， 染凈亦應無； 彼見無如是， 亦非無所有。
「複次，大慧！我今為汝說智識相，汝及諸菩薩摩訶薩，應善知彼智識之相如實修行智識相故，疾得阿耨多羅三藐三菩提。大慧！
【現代漢語翻譯】 現代漢語譯本：
'道'，觀察內在的身心修行境界，在每個地方和時刻修行殊勝的景象，轉變那無始以來熏習的因。大慧（Mahamati，菩薩名）！這叫做菩薩善於理解義相。再者，大慧！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）善於理解言語義？大慧！菩薩見到言語、聲音和意義既不相同也不相異，見到意義、言語和聲音既不相同也不相異。大慧！如果說言語脫離於意義，就不應該因為那些言語聲音的緣故而有意義，而意義是依靠那些言語來了解區分的。大慧！就像依靠燈來了解區分各種顏色一樣。大慧！譬如有人點燃燈來觀察種種珍寶，這裡是這樣這樣，那裡是那樣那樣。大慧！菩薩依靠言語聲音來證悟脫離言語的境界，進入自身內在的身心修行之義。再者，大慧！一切諸法不生不滅，自性本來就進入涅槃（Nirvana，寂滅），三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）一乘（Ekayana，唯一佛乘）、五法（五種法性）心（心識）諸法體等同，言語聲音意義依靠眾緣而取相，墮入有無的見解而誹謗諸法，見到諸法的本體各自住在不同的相上，分別不同的相，這樣分別之後，見到種種法相如幻，見到種種分別。大慧！譬如幻術有種種不同分別，這不是聖人的境界，而是凡夫的見解。
當時，世尊（The Blessed One）重說偈頌說：
'分別言語聲， 建立於諸法； 以彼建立故， 故墮于惡道。 五陰（Skandha，色、受、想、行、識）中無我（Atman，真我）， 我中無五陰； 不如彼妄相， 亦復非是無。 凡夫妄分別， 見諸法實有； 若如彼所見， 一切應見真。 一切法若無， 染凈亦應無； 彼見無如是， 亦非無所有。'
'再者，大慧！我現在為你解說智識相，你和各位菩薩摩訶薩，應該好好了解那些智識的相，如實地修行智識相，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。大慧！'
【English Translation】 English version:
'The Way,' observe the inner realm of body and mind cultivation, the excellent aspects of practice in every place and moment, transforming the causes of beginningless habitual tendencies. Mahamati (Great Wisdom, name of a Bodhisattva)! This is called a Bodhisattva's skillful understanding of the characteristics of meaning. Furthermore, Mahamati! What is it that a Bodhisattva-Mahasattva (Great Bodhisattva) skillfully understands about the meaning of words and language? Mahamati! A Bodhisattva sees that words, sounds, and meanings are neither the same nor different; sees that meanings, words, and sounds are neither the same nor different. Mahamati! If words are separate from meaning, then meaning should not arise because of those word-sounds, and meaning is understood and distinguished by relying on those words. Mahamati! It is like relying on a lamp to distinguish various colors. Mahamati! For example, someone lights a lamp to observe various jewels, saying, 'Here it is like this, there it is like that.' Mahamati! A Bodhisattva relies on word-sounds to realize the state of being free from words, entering the meaning of inner body and mind cultivation. Furthermore, Mahamati! All dharmas (phenomena) are neither produced nor destroyed, their self-nature originally enters Nirvana (Extinction), the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and the One Vehicle (Ekayana, the One Buddha Vehicle), the Five Dharmas (Five aspects of Dharma), mind (consciousness), and the substance of all dharmas are equal. Word-sounds and meanings rely on various conditions to grasp appearances, falling into views of existence and non-existence, slandering all dharmas, seeing the substance of dharmas each abiding in different characteristics, distinguishing different characteristics. After distinguishing in this way, they see various dharma-characteristics as illusory, seeing various distinctions. Mahamati! It is like illusions having various different distinctions; this is not the realm of sages, but the view of ordinary people."
At that time, the Blessed One (The World-Honored One) spoke again in verse:
'Distinguishing word-sounds, Establishing all dharmas; Because of that establishment, Therefore falling into evil paths. In the five skandhas (Skandha, form, feeling, perception, volition, consciousness) there is no self (Atman, true self), In the self there are no five skandhas; It is not like that false appearance, Nor is it non-existent. Ordinary people falsely distinguish, Seeing all dharmas as real; If it were as they see, Everything should be seen as true. If all dharmas were non-existent, Purity and defilement should also be non-existent; That view of non-existence is not like that, Nor is it non-existent.'
'Furthermore, Mahamati! Now I will explain to you the characteristics of wisdom and consciousness. You and all the Bodhisattva-Mahasattvas should understand those characteristics of wisdom and consciousness well, and truly cultivate the characteristics of wisdom and consciousness, quickly attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Mahamati!'
有三種智。何等為三？一者、世間智；二者、出世間智；三者、出世間上上智。大慧！識者生滅相，智者不生滅相。複次，大慧！識者墮于有相無相，墮彼有無種種相因。大慧！智相者遠離有相無相有無因相，名為智相。複次，大慧！集諸法者名為識相，不集諸法名為智相。大慧！智有三種。何等為三？一者、觀察自相同相；二者、觀察生相滅相；三者、觀察不生不滅相。大慧！何者世間智？諸外道凡夫人等，執著一切諸法有無，是名世間智相。大慧！何者出世間智？謂諸一切聲聞緣覺虛妄分別自相同相，是名出世間智。大慧！何者出世間上上智？謂佛如來菩薩摩訶薩，觀察一切諸法寂靜不生不滅，得如來地無我證法，離彼有無朋黨二見。複次，大慧！所言智者無障礙相，識者識彼諸境界相。複次，大慧！識者和合起作所作名為識相，無礙法相應名為智相。複次，大慧！無所得相名之為智，以自內身證得聖智修行境界故，出入諸法如水中月，是名智相。」
爾時世尊重說偈言：
「識能集諸業， 智慧了分別； 慧能得無相， 及妙莊嚴境。 識為境界縛， 智慧了諸境； 無相及勝境， 是慧所住處。 心意及意識， 遠離於諸相； 聲聞分別法， 非是諸弟子。 寂靜勝進忍，
【現代漢語翻譯】 現代漢語譯本：有三種智慧。哪三種呢？第一種是世間智；第二種是出世間智；第三種是出世間上上智。大慧（Mahamati）！識（Vijnana）的特點是生滅，智（Jnana）的特點是不生滅。再者，大慧！識會落入有相和無相的範疇，並受制於有和無的各種因緣。大慧！智的特點是遠離有相、無相以及有無的因緣，這被稱為智相。再者，大慧！聚集諸法被稱為識相，不聚集諸法被稱為智相。大慧！智有三種。哪三種呢？第一種是觀察自相和共相；第二種是觀察生相和滅相；第三種是觀察不生不滅相。大慧！什麼是世間智？就是那些外道和凡夫俗子，執著於一切諸法的有和無，這被稱為世間智相。大慧！什麼又是出世間智？就是那些聲聞（Sravaka）和緣覺（Pratyekabuddha），虛妄地分別諸法的自相和共相，這被稱為出世間智。大慧！什麼又是出世間上上智？就是佛（Buddha）、如來（Tathagata）、菩薩摩訶薩（Bodhisattva-Mahasattva），觀察一切諸法寂靜不生不滅，證得如來地無我之法，遠離有和無的朋黨二見。再者，大慧！所謂的智，是沒有障礙的，而識，則是識別各種境界的。再者，大慧！識是和合各種條件而生起作用的，這被稱為識相，而無礙於法的相應，則被稱為智相。再者，大慧！無所得之相被稱為智，因為通過自身證得聖智的修行境界，出入諸法就像水中的月亮一樣，這被稱為智相。
這時，世尊（Bhagavan）又說了偈語：
『識能聚集各種業，智慧夠明瞭地分別；慧能夠證得無相，以及美妙莊嚴的境界。 識被境界所束縛，智慧夠明瞭各種境界；無相以及殊勝的境界，是慧所安住的地方。 心（Citta）、意（Manas）以及意識（Vijnana），遠離各種相；聲聞分別諸法，不是真正的弟子。 寂靜、殊勝的精進和忍辱，'
【English Translation】 English version: There are three kinds of wisdom. What are the three? The first is mundane wisdom (世間智, Shijian Zhi); the second is supramundane wisdom (出世間智, Chushijian Zhi); and the third is the supreme supramundane wisdom (出世間上上智, Chushijian Shangshang Zhi). Mahamati (大慧)! The characteristic of consciousness (識, Vijnana) is arising and ceasing, while the characteristic of wisdom (智, Jnana) is neither arising nor ceasing. Furthermore, Mahamati! Consciousness falls into the categories of existence and non-existence, and is subject to various causes and conditions of being and non-being. Mahamati! The characteristic of wisdom is to be free from the causes and conditions of existence, non-existence, and being and non-being; this is called the characteristic of wisdom. Furthermore, Mahamati! The gathering of all dharmas is called the characteristic of consciousness, while the non-gathering of all dharmas is called the characteristic of wisdom. Mahamati! There are three kinds of wisdom. What are the three? The first is observing the self-nature and the common nature; the second is observing the nature of arising and the nature of ceasing; and the third is observing the nature of neither arising nor ceasing. Mahamati! What is mundane wisdom? It is the attachment of those non-Buddhist and ordinary people to the existence and non-existence of all dharmas; this is called the characteristic of mundane wisdom. Mahamati! What is supramundane wisdom? It is the false discrimination of the Sravakas (聲聞) and Pratyekabuddhas (緣覺) regarding the self-nature and common nature of all dharmas; this is called supramundane wisdom. Mahamati! What is supreme supramundane wisdom? It is the observation by Buddhas (佛), Tathagatas (如來), and Bodhisattva-Mahasattvas (菩薩摩訶薩) of the quiescence, non-arising, and non-ceasing of all dharmas, attaining the non-self Dharma of the Tathagata-ground, and being free from the partisan views of existence and non-existence. Furthermore, Mahamati! What is called wisdom is the characteristic of non-obstruction, while consciousness is the characteristic of recognizing various realms. Furthermore, Mahamati! Consciousness is the arising and functioning of combined conditions; this is called the characteristic of consciousness, while the unobstructed correspondence with the Dharma is called the characteristic of wisdom. Furthermore, Mahamati! The characteristic of non-attainment is called wisdom, because one attains the realm of practice of holy wisdom through one's own inner realization, and entering and exiting all dharmas is like the moon in water; this is called the characteristic of wisdom."
At that time, the World-Honored One (Bhagavan) spoke these verses:
『Consciousness can gather all karmas, wisdom can clearly distinguish; prajna (慧) can attain non-form, and wonderfully adorned realms. Consciousness is bound by realms, wisdom can understand all realms; non-form and supreme realms are the dwelling place of prajna. Mind (Citta), thought (Manas), and consciousness (Vijnana) are far from all forms; Sravakas who discriminate dharmas are not true disciples. Quiescence, supreme progress, and forbearance,'
如來清凈智； 生於善勝智， 遠離諸所行。 我有三種慧， 依彼得聖名； 于彼想分別， 能聞于有無。 離於二乘行， 慧離於境界； 取于有無想， 從諸聲聞生。 能入唯是心， 智慧無垢相。
「複次，大慧！諸外道有九種轉變見。何等為九？一者、形相轉變；二者、相轉變；三者、因轉變；四者、相應轉變；五者、見轉變；六者、物轉變；七者、緣了別轉變；八者、作法了別轉變；九者、生轉變。大慧！是名九種轉變見。依九種轉變見故，一切外道說于轉變從有無生。大慧！何者外道形相轉變？大慧！譬如以金作莊嚴具，镮釧瓔珞種種各異，形相雖殊金體不變，一切外道分別諸法形相轉變亦復如是。大慧！復有外道分別諸法依因轉變。大慧！而彼諸法亦非如是非不如是，以依分別故。大慧！如是一切轉變亦爾，應知譬如乳酪酒果等熟一一轉變，一切外道分別轉變亦復如是，而無實法可以轉變，以自心見有無可取，分別有無故。大慧！一切凡夫亦復如是，以依自心分別，而生一切諸法。大慧！無有法生無有法轉，如幻夢中見諸色事。大慧！譬如夢中見一切事石女兒生死。」
爾時世尊重說偈言：
「轉變時形相， 四大種諸根； 中陰及諸取， 如是
【現代漢語翻譯】 如來的清凈智慧； 產生於殊勝的智慧，遠離一切造作。 我有三種智慧，依靠它們獲得聖者的名號； 對於這些智慧進行思量和分別，能夠聽聞關於存在與不存在的道理。 遠離聲聞和緣覺的修行，智慧超越了感官的境界； 執取存在與不存在的念頭，是從聲聞乘的修行中產生的。 能夠證入的唯有自心，智慧是沒有任何污染的。
『再者，大慧（Mahamati，菩薩名）！那些外道有九種關於事物變化的見解。哪九種呢？第一種是形相的轉變；第二種是相的轉變；第三種是因的轉變；第四種是相應的轉變；第五種是見的轉變；第六種是物的轉變；第七種是緣了別的轉變；第八種是作法了別的轉變；第九種是生的轉變。大慧！這被稱為九種轉變見。由於依賴這九種轉變見，一切外道都說轉變是從有到無，或從無到有的產生。大慧！什麼是外道的形相轉變呢？大慧！譬如用黃金製作各種裝飾品，如手鐲、臂釧、瓔珞等，雖然形狀各不相同，但黃金的本質並沒有改變，一切外道分別諸法形相轉變也是如此。大慧！還有外道分別諸法是依賴因的轉變。大慧！而那些諸法也不是如是，也不是不如是，因為是依賴分別而產生的。大慧！像這樣一切轉變也是如此，應該知道譬如牛奶變成奶酪、酒、水果等成熟，都是一種轉變，一切外道分別轉變也是如此，而沒有真實的法可以轉變，因為他們以自己的心見有無可取，分別有無的緣故。大慧！一切凡夫也是如此，因為依賴自己的心分別，而產生一切諸法。大慧！沒有法產生，也沒有法轉變，就像在幻覺和夢中看到各種事物一樣。大慧！譬如在夢中看到一切事物，甚至石女兒的生死。』
這時，世尊（Bhagavan，佛的稱號）再次說了偈頌：
『轉變的時候，形相、四大種（地、水、火、風）、諸根（眼、耳、鼻、舌、身、意）、 中陰（antarbhava，死亡到投胎之間的狀態）以及諸取（執取），都是如此』
【English Translation】 The Tathagata's (如來，one who has thus gone) pure wisdom; Born from excellent wisdom, far removed from all actions. I have three kinds of wisdom, relying on them I obtain the name of a sage; Regarding these, contemplating and distinguishing, I can hear about existence and non-existence. Apart from the practice of the two vehicles (聲聞乘和緣覺乘), wisdom is detached from the realm of the senses; Grasping the thought of existence and non-existence, it arises from the Sravakas (聲聞, hearers of the Buddha's teachings). What can be entered is only the mind, wisdom is without defilement.
'Furthermore, Mahamati (大慧，great wisdom)! The heretics have nine kinds of views on transformation. What are the nine? First, the transformation of form; second, the transformation of characteristics; third, the transformation of cause; fourth, the transformation of correspondence; fifth, the transformation of view; sixth, the transformation of things; seventh, the transformation of discriminative perception of conditions; eighth, the transformation of discriminative perception of actions; ninth, the transformation of birth. Mahamati! These are called the nine kinds of views on transformation. Because of relying on these nine kinds of views on transformation, all the heretics say that transformation arises from existence to non-existence, or from non-existence to existence. Mahamati! What is the heretics' transformation of form? Mahamati! For example, using gold to make various ornaments, such as bracelets, armlets, necklaces, and so on, although the shapes are different, the essence of gold does not change. All the heretics distinguish the transformation of the form of all dharmas (法，teachings) in the same way. Mahamati! There are also heretics who distinguish that all dharmas rely on the transformation of cause. Mahamati! And those dharmas are neither thus nor not thus, because they arise from reliance on distinction. Mahamati! All transformations are like this, it should be known that, for example, milk turning into cheese, wine, fruit ripening, etc., are all transformations. All the heretics distinguish transformations in the same way, but there is no real dharma that can be transformed, because they see existence and non-existence with their own minds, and distinguish between existence and non-existence. Mahamati! All ordinary people are also like this, because they rely on their own minds to distinguish, and thus produce all dharmas. Mahamati! No dharma arises, and no dharma transforms, just like seeing various things in illusions and dreams. Mahamati! For example, seeing all things in a dream, even the birth and death of a barren woman's child.'
At that time, the Bhagavan (世尊，the Blessed One) spoke again in verse:
'At the time of transformation, form, the four great elements (四大種，earth, water, fire, wind), the senses (諸根，eye, ear, nose, tongue, body, mind), The intermediate state (中陰，the state between death and rebirth) and all grasping (諸取，attachments), are all like this.'
取非智。 因緣生世間， 佛不如是說； 因緣即世間， 如乾闥婆城。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！惟愿如來、應、正遍知，善說一切諸法相續不相續相，惟愿善逝說一切法相續不相續相，我及一切諸菩薩眾，善解諸法相續不相續相；善巧方便知已，不墮執著諸法相續不相續相；離一切法相續不相續言說文字妄想已，得力自在神通，游化十方一切諸佛國土大眾之中，陀羅尼門善印所印，十盡句善轉所轉，種種變化光明照曜，譬如四大日月摩尼自然而行，眾生受用遠離諸地，惟自心見分別之相，示一切法如幻如夢，示入依止諸佛之地，于眾生界隨其所應而為說法，攝取令住一切諸法如幻如夢，離於有無一切朋黨，生滅妄想異言說義，轉身自在往勝處生。」
佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！諦聽！諦聽！當爲汝說。」
大慧白佛言：「善哉世尊！唯然受教。」
佛告大慧：「一切諸法相續不相續相者，謂如聲聞執著義相續、相執著相續、緣執著相續、有無執著相續，分別生不生執著相續，分別滅不滅執著相續，分別乘非乘執著相續，分別有為無為執著相續，分別地地相執著相續，分別自分別執著相續，分別有無入外道朋黨執著相續。大慧！如是愚癡凡
【現代漢語翻譯】 現代漢語譯本： 不應執著于智識。 『世間的產生依賴於因緣，佛陀不是這樣說的； 因緣本身就是世間，如同乾闥婆城（Gandharva-city，海市蜃樓）。』 這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva，偉大的智慧菩薩）再次對佛說：『世尊！唯愿如來（Tathagata，如來）、應（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者），善於解說一切諸法相續與不相續之相。唯愿善逝（Sugata，善逝）解說一切法相續與不相續之相，我和一切諸菩薩眾，能夠善於理解諸法相續與不相續之相；善巧方便地瞭解之後，不至於執著于諸法相續與不相續之相；遠離一切法相續與不相續的言說文字妄想之後，獲得力量自在神通，游化於十方一切諸佛國土大眾之中，以陀羅尼門（dharani-mukha，總持之門）善巧地印證所印證的，以十盡句（dasaksaya-pada，十種滅盡之句）善巧地運轉所運轉的，種種變化光明照耀，譬如四大（四大元素：地、水、火、風）、日月、摩尼（mani，寶珠）自然而然地執行，眾生受用，遠離諸地（bhumi，菩薩的階位），唯有自心所見的分別之相，向眾生揭示一切法如幻如夢，揭示進入並依止諸佛的境地，在眾生界中，隨著他們各自的根器而為他們說法，引導他們安住於一切諸法如幻如夢的境界，遠離有無一切朋黨，生滅妄想異言說義，能夠轉身自在地往殊勝之處投生。』 佛告訴聖者大慧菩薩說：『好啊！好啊！太好了，大慧！仔細聽！仔細聽！我將為你解說。』 大慧對佛說：『好的，世尊！我願接受教誨。』 佛告訴大慧：『一切諸法相續不相續之相，是指如聲聞（sravaka，聲聞乘的修行者）執著于義相續、相執著相續、緣執著相續、有無執著相續，分別生不生執著相續，分別滅不滅執著相續，分別乘非乘執著相續，分別有為無為執著相續，分別地地相執著相續，分別自分別執著相續，分別有無而落入外道朋黨的執著相續。大慧！像這樣愚癡的凡夫
【English Translation】 English version: Non-grasping of Intellect. 『The world arises from conditions; the Buddha does not speak thus; Conditionality itself is the world, like a Gandharva-city (Gandharva-city, mirage).』 Then Mahamati Bodhisattva-Mahasattva (Mahamati Bodhisattva-Mahasattva, Great Wisdom Bodhisattva) again said to the Buddha: 『World-Honored One! May the Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), skillfully explain the aspects of continuity and discontinuity of all dharmas. May the Sugata (Sugata, Well-Gone One) explain the aspects of continuity and discontinuity of all dharmas, so that I and all the Bodhisattva assembly may skillfully understand the aspects of continuity and discontinuity of all dharmas; having skillfully and expediently understood them, we will not be attached to the aspects of continuity and discontinuity of all dharmas; having abandoned all verbal and conceptual fabrications regarding the continuity and discontinuity of all dharmas, we will attain the power of unimpeded superknowledges, travel and transform among the assemblies in the Buddha-lands of the ten directions, skillfully seal what is sealed with the dharani-mukha (dharani-mukha, the gate of mantras), skillfully turn what is turned with the dasaksaya-pada (dasaksaya-pada, the ten phrases of extinction), with various transformations and radiant light, like the four great elements (the four great elements: earth, water, fire, and wind), the sun and moon, and the mani (mani, jewel) naturally moving, beings enjoy, far from the bhumi (bhumi, Bodhisattva stages), only seeing the aspects of discrimination of their own minds, revealing to all beings that all dharmas are like illusions and dreams, revealing the entrance into and reliance upon the lands of the Buddhas, in the realms of beings, according to their respective capacities, speaking the Dharma for them, guiding them to abide in the realm where all dharmas are like illusions and dreams, free from all factions of existence and non-existence, the meaning of different words from the fabrications of arising and ceasing, able to transform freely and be reborn in superior places.』 The Buddha said to the holy Mahamati Bodhisattva: 『Good! Good! Excellent, Mahamati! Listen carefully! Listen carefully! I will explain it to you.』 Mahamati said to the Buddha: 『Excellent, World-Honored One! I will receive your teaching.』 The Buddha said to Mahamati: 『The aspects of continuity and discontinuity of all dharmas refer to how sravakas (sravaka, Hearers) are attached to the continuity of meaning, attached to the continuity of characteristics, attached to the continuity of conditions, attached to the continuity of existence and non-existence, discriminating and attached to the continuity of arising and non-arising, discriminating and attached to the continuity of cessation and non-cessation, discriminating and attached to the continuity of vehicle and non-vehicle, discriminating and attached to the continuity of conditioned and unconditioned, discriminating and attached to the continuity of the aspects of the bhumis (bhumi, Bodhisattva stages), discriminating and attached to the continuity of self-discrimination, discriminating and attached to the continuity of existence and non-existence, and falling into the factions of external paths. Mahamati! Such foolish ordinary people』
夫，無量異心分別相續，依此相續愚癡分別如蠶作繭，依自心見分別綖相續，樂於和合自纏纏他，執著有無和合相續。大慧！然無相續無相續相，以見諸法寂靜故。大慧！以諸菩薩見一切法無分別相，是故名見一切菩薩寂靜法門。複次，大慧！如實能知外一切法離於有無，如實覺知自心見相，以入無相自心相故。大慧！以見分別有無法故，名為相續；以見諸法寂靜故，名無相續，無相續相。無相續諸法相，大慧！無縛無脫，墮於二見，自心分別有縛有脫。何以故？以不能知諸法有無故。複次，大慧！愚癡凡夫有三種相續。何等為三？謂貪瞋癡及愛樂生，以此相續故有後生。大慧！相續者眾生相續生於五道。大慧！斷相續者無相續無相續相。複次，大慧！執著因緣相續故生於三有，以諸識展轉相續不斷，見三解脫門，轉滅執著三有因識，名斷相續。」
爾時世尊重說偈言：
「不實妄分別， 名為相續相； 能如實知彼， 相續網則斷。 若取聲為實， 如蠶繭自纏； 自心妄想縛， 凡夫不能知。」
大慧菩薩復白佛言：「如世尊說，以何等何等分別心，分別何等何等法，而彼彼法無彼如是如是體相，惟自心分別。世尊！若惟自心分別非彼法相者，如世尊說，一切諸法應無染凈。何以故
【現代漢語翻譯】 現代漢語譯本：佛陀說：『大慧，無量不同的心念分別持續不斷，依仗這種持續，愚癡的分別就像蠶作繭一樣，依據自己內心的見解分別，綿延相續，樂於和合，自己纏繞自己，也纏繞他人，執著于有和無的和合相續。大慧！實際上沒有相續，也沒有無相續之相，因為已經見到諸法寂靜的緣故。大慧！因為諸位菩薩見到一切法沒有分別之相，所以稱為見到一切菩薩的寂靜法門。再次，大慧！如實地能夠知曉外在的一切法遠離有和無，如實地覺知自己內心的見相，因為已經進入無相的自心相的緣故。大慧！因為見到分別有和無法的緣故，稱為相續；因為見到諸法寂靜的緣故，稱為無相續，沒有相續之相。沒有相續的諸法之相，大慧！沒有束縛也沒有解脫，墮入二元對立的見解，是自心分別有束縛和有解脫。為什麼呢？因為不能知曉諸法有和無的緣故。再次，大慧！愚癡的凡夫有三種相續。哪三種呢？就是貪、嗔、癡以及愛戀和喜好產生，因為這種相續的緣故，所以有後世的產生。大慧！相續是指眾生相續不斷地生於五道之中。大慧！斷滅相續是指沒有相續，也沒有無相續之相。再次，大慧！執著于因緣相續的緣故，所以生於三有（欲有、色有、無色有），因為諸識輾轉相續不斷，見到三解脫門（空解脫門、無相解脫門、無作解脫門），轉變和滅除執著三有的因識，稱為斷滅相續。』
這時，世尊再次說了偈語：
『不真實的虛妄分別，稱為相續之相；能夠如實地知曉它，相續的網就會斷裂。如果執取聲音為真實，就像蠶作繭一樣自己纏繞自己；自心的虛妄想法束縛了自己，凡夫不能知曉。』
大慧菩薩再次對佛說：『如世尊所說，以什麼樣的分別心，分別什麼樣的法，而那些法沒有像他們所認為的那樣的體相，只是自心的分別。世尊！如果只是自心的分別，而不是那些法的真實相狀，那麼如世尊所說，一切諸法應該沒有染污和清凈。為什麼呢？』
【English Translation】 English version: The Buddha said, 'Mahamati, countless different thoughts and discriminations continue without ceasing. Relying on this continuity, ignorant discriminations are like a silkworm making its cocoon. Relying on the views of one's own mind, discriminations continue endlessly, delighting in harmony, entangling oneself and others, clinging to the combination and continuity of existence and non-existence. Mahamati! In reality, there is no continuity, nor is there a sign of non-continuity, because one has seen the tranquility of all dharmas. Mahamati! Because the Bodhisattvas see that all dharmas have no discriminating characteristics, they are called those who have seen the tranquil Dharma-gate of all Bodhisattvas. Furthermore, Mahamati! One who can truly know that all external dharmas are apart from existence and non-existence, and truly perceive the appearances of one's own mind, because one has entered the sign of the non-existent self-mind. Mahamati! Because one sees the discrimination of existence and non-existence, it is called continuity; because one sees the tranquility of all dharmas, it is called non-continuity, without the sign of continuity. The sign of dharmas without continuity, Mahamati! There is neither bondage nor liberation, falling into dualistic views. It is the discrimination of one's own mind that there is bondage and liberation. Why? Because one cannot know the existence and non-existence of all dharmas. Furthermore, Mahamati! Ignorant ordinary people have three kinds of continuity. What are the three? They are greed, hatred, and delusion, as well as love and delight in birth. Because of this continuity, there is subsequent birth. Mahamati! Continuity refers to the continuous birth of sentient beings in the five paths. Mahamati! Cutting off continuity means there is no continuity, nor is there a sign of non-continuity. Furthermore, Mahamati! Clinging to the continuity of causes and conditions leads to birth in the three realms (the desire realm, the form realm, and the formless realm), because the consciousnesses continue to transform and are uninterrupted. Seeing the three doors of liberation (emptiness, signlessness, and wishlessness), transforming and extinguishing the consciousness that clings to the causes of the three realms is called cutting off continuity.'
At that time, the World Honored One spoke again in verse:
'Unreal, false discriminations are called the sign of continuity; if one can truly know them, the net of continuity will be cut off. If one grasps sound as real, like a silkworm entangling itself in its cocoon; the delusions of one's own mind bind oneself, which ordinary people cannot know.'
Mahamati Bodhisattva again said to the Buddha: 'As the World Honored One said, with what kind of discriminating mind, does one discriminate what kind of dharmas, and those dharmas do not have the characteristics that they are thought to have, but are only discriminations of one's own mind. World Honored One! If it is only the discrimination of one's own mind and not the true nature of those dharmas, then as the World Honored One said, all dharmas should be without defilement and purity. Why?'
？如來說言，一切諸法妄分別見無實體故。」
佛告大慧：「如是，如是！如汝所說。大慧！而諸一切愚癡凡夫分別諸法，而彼諸法無如是相，虛妄分別以為實有。大慧！彼是凡夫虛妄分別諸法體相，虛妄覺知非如實見。大慧！如聖人知一切諸法自體性相，依聖人智，依聖人見，依聖慧眼，如如實知諸法自體。」
大慧菩薩言：「世尊！世尊如諸聖人等，依聖智依聖見依聖慧眼，非肉眼天眼，覺知一切諸法體相無如是相，非如凡夫虛妄分別。世尊！云何愚癡凡夫轉虛妄相？」
佛告大慧：「能如實覺知聖人境界轉虛妄識。」
「世尊！彼癡凡夫非顛倒見，非不顛倒見。何以故？以不能見聖人境界如實法體故，以見轉變有無相故。」大慧白佛言：「世尊！一切聖人亦有分別，一切種種諸事無如是相，以自心見境界相故。世尊！彼諸聖人見有法體分別法相，以世尊不說有因不說無因。何以故？以墮有法相故，餘人見境不如是見。世尊！如是說者有無窮過。何以故？以不覺知所有法相無自體相故。世尊！非因分別有法體相而有諸法。世尊！彼云何分別？不如彼分別？應如彼分別？世尊！分別相異相，自體相異相。世尊！而彼二種因不相似，彼彼分別法體相異。云何凡夫如此分別？此因不成如彼所見
{ "translations": [ '『如來說，一切諸法都是虛妄分別所見，沒有實體。』', '', '佛告訴大慧：『是的，是的！正如你所說。大慧！那些愚癡的凡夫分別諸法，而那些法並沒有那樣的相狀，他們虛妄地分別，以為是真實存在的。大慧！那是凡夫虛妄地分別諸法的體相，虛妄地覺知，不是如實地見。大慧！就像聖人知道一切諸法的自體性相，依靠聖人的智慧，依靠聖人的見解，依靠聖慧之眼，如實地知道諸法的自體。』', '', '大慧菩薩說：『世尊！（Bhagavan，佛的尊稱）世尊就像諸聖人一樣，依靠聖智，依靠聖見，依靠聖慧眼，而不是肉眼或天眼，覺知一切諸法的體相沒有那樣的相狀，不像凡夫那樣虛妄地分別。世尊！愚癡的凡夫是如何轉變虛妄之相的呢？』', '', '佛告訴大慧：『能夠如實地覺知聖人的境界，就能轉變虛妄的識。』', '', '『世尊！那些愚癡的凡夫既不是顛倒見，也不是不顛倒見。為什麼呢？因為他們不能見到聖人境界如實的法體，因為他們見到的是轉變的有無之相。』大慧對佛說：『世尊！一切聖人也有分別，一切種種諸事並沒有那樣的相狀，因為他們以自己的心見境界之相。世尊！那些聖人見到有法體，分別法相，因為世尊沒有說有因，也沒有說無因。為什麼呢？因為他們墮入了有法之相，其他人見到的境界不是這樣。世尊！如果這樣說，就會有無窮的過失。為什麼呢？因為他們不覺知所有法相沒有自體之相。世尊！不是因為分別有法體之相，才有了諸法。世尊！他們是如何分別的？不如他們那樣分別？應該如他們那樣分別？世尊！分別的相與相不同，自體之相與相不同。世尊！而那兩種因並不相似，他們分別的法體之相不同。凡夫是如何這樣分別的？這個因不能成就如他們所見。』" ], "english_translations": [ '『The Tathagata (如來，one who has thus come) speaks of all dharmas (諸法，phenomena) as being without substance because they are seen as mere discriminations.』', '', 'The Buddha (佛) said to Mahamati (大慧，Great Wisdom): 『So it is, so it is! As you say. Mahamati! All ignorant common people discriminate dharmas (諸法，phenomena), but these dharmas (諸法，phenomena) do not have such characteristics. They falsely discriminate and think they are real. Mahamati! That is how common people falsely discriminate the essence and characteristics of dharmas (諸法，phenomena), falsely perceiving them without seeing them as they truly are. Mahamati! It is like how the sages know the self-nature and characteristics of all dharmas (諸法，phenomena), relying on the wisdom of the sages, relying on the views of the sages, relying on the eye of wisdom of the sages, and knowing the self-nature of dharmas (諸法，phenomena) as they truly are.』', '', 'Mahamati (大慧，Great Wisdom) Bodhisattva (菩薩，Enlightenment Being) said: 『Bhagavan (世尊，Blessed One)! The Bhagavan (世尊，Blessed One) is like all the sages, relying on sacred wisdom, relying on sacred views, relying on the sacred eye of wisdom, not on the physical eye or the heavenly eye, perceiving that the essence and characteristics of all dharmas (諸法，phenomena) do not have such characteristics, not like the false discriminations of common people. Bhagavan (世尊，Blessed One)! How do ignorant common people transform false appearances?』', '', 'The Buddha (佛) said to Mahamati (大慧，Great Wisdom): 『Being able to truly perceive the realm of the sages transforms false consciousness.』', '', '『Bhagavan (世尊，Blessed One)! Those ignorant common people are neither seeing things in a reversed way, nor not seeing things in a reversed way. Why? Because they cannot see the true nature of the dharmas (諸法，phenomena) in the realm of the sages, because they see the appearances of existence and non-existence that are transformed.』 Mahamati (大慧，Great Wisdom) said to the Buddha (佛): 『Bhagavan (世尊，Blessed One)! All the sages also have discriminations, and all kinds of things do not have such characteristics, because they see the appearances of realms with their own minds. Bhagavan (世尊，Blessed One)! Those sages see that there is an essence of dharmas (諸法，phenomena) and discriminate the characteristics of dharmas (諸法，phenomena), because the Bhagavan (世尊，Blessed One) did not say there is a cause, nor did he say there is no cause. Why? Because they have fallen into the appearance of existing dharmas (諸法，phenomena), and others do not see the realm in this way. Bhagavan (世尊，Blessed One)! If it is said in this way, there will be endless faults. Why? Because they do not realize that all the appearances of dharmas (諸法，phenomena) do not have a self-nature. Bhagavan (世尊，Blessed One)! It is not because there is discrimination of the appearance of the essence of dharmas (諸法，phenomena) that there are dharmas (諸法，phenomena). Bhagavan (世尊，Blessed One)! How do they discriminate? Is it not like their discrimination? Should it be like their discrimination? Bhagavan (世尊，Blessed One)! The appearance of discrimination is different from the appearance, and the appearance of self-nature is different from the appearance. Bhagavan (世尊，Blessed One)! And those two kinds of causes are not similar, and the appearance of the essence of dharmas (諸法，phenomena) that they discriminate is different. How do common people discriminate in this way? This cause cannot achieve what they see.』" ] }
。世尊說言：『我為斷諸一切眾生虛妄分別心故，作如是說，如彼凡夫虛妄分別，無如是法。』世尊！何故遮諸眾生有無見事？而執著實法聖智境界。世尊！復令一切眾生墮無見處。何以故？以言諸法寂靜無相，聖智法體如是無相故。」
佛告大慧：「我不說言一切諸法寂靜無相，亦不說言諸法悉無，亦不令其墮于無見，亦令不著一切聖人境界如是。何以故？我為眾生離驚怖處故，以諸眾生無始世來，執著實有諸法體相，是故我說聖人知法體相實有，復說諸法寂靜無相。大慧！我不說言法體有無，我說自身如實證法，以聞我法修行寂靜諸法無相得見真如無相境界，入自心見法，遠離見外諸法有無，得三解脫門，得已以如實印善印諸法，自身內證智慧觀察離有無見。複次，大慧！菩薩不應建立諸法不生。何以故？以建立法同諸法有，若不爾者同諸法無。複次，大慧！因建立諸法有故說一切法，于建立法中同。何以故？以彼建立不同一切法不生，是故建立說一切法，是言自破。何以故？以建立中無彼建立，若不爾者，彼建立亦不生，以同諸法無差別相故，是故建立諸法不生，名為自破。以彼建立三法五法和合有故，離於建立有無不生。大慧！彼建立入諸法中，不見有無法故。大慧！若彼建立諸法不生，而作是言：『
【現代漢語翻譯】 現代漢語譯本：世尊說：『我爲了斷除一切眾生虛妄分別的心，才這樣說，就像那些凡夫虛妄分別一樣，實際上並沒有這樣的法。』世尊！為什麼您要阻止眾生持有有無的見解，反而執著于真實存在的法和聖智的境界呢？世尊！這反而會讓一切眾生墮入虛無的見解之中。為什麼呢？因為您說諸法寂靜無相，聖智的法體也是這樣無相的。」
佛告訴大慧：『我並沒有說一切諸法都是寂靜無相的，也沒有說諸法完全不存在，我既不讓他們墮入虛無的見解，也不讓他們執著于聖人的境界。為什麼呢？因為我是爲了讓眾生遠離驚恐。由於眾生從無始以來，就執著于諸法實有的體相，所以我才說聖人知道法體相是真實存在的，又說諸法寂靜無相。大慧！我並沒有說法的本體是有還是無，我說的是自己如實證悟的法，通過聽聞我的法，修行寂靜諸法無相，就能見到真如無相的境界，進入自心見法，遠離見外諸法的有無，得到三解脫門，得到之後用如實的印記善巧地印證諸法，自身內在證悟的智慧觀察，就能遠離有無的見解。其次，大慧！菩薩不應該建立諸法不生的觀點。為什麼呢？因為建立諸法不生，就等同於認為諸法是存在的，如果不這樣，就等同於認為諸法是不存在的。其次，大慧！因為建立諸法存在，所以才說一切法，在建立的法中是相同的。為什麼呢？因為那個建立不同於一切法不生，所以建立說一切法，這本身就是自相矛盾的。為什麼呢？因為在建立中沒有那個建立，如果不這樣，那個建立也不會產生，因為它和諸法沒有差別。所以，建立諸法不生，就叫做自相矛盾。因為那個建立是三法五法和合而成的，離開了建立，有無都不會產生。大慧！那個建立進入諸法之中，就看不到有無法的存在。大慧！如果那個建立諸法不生，卻說：』
【English Translation】 English version: The World Honored One said: 'I speak thus in order to cut off the delusive discriminating mind of all sentient beings. Just as those ordinary people delusively discriminate, there is no such dharma.' World Honored One! Why do you prevent sentient beings from having views of existence and non-existence, and instead cling to the truly existing dharma and the realm of noble wisdom? World Honored One! This will cause all sentient beings to fall into the view of non-existence. Why? Because you say that all dharmas are tranquil and without characteristics, and the essence of noble wisdom is also without characteristics.'
The Buddha told Mahamati: 'I do not say that all dharmas are tranquil and without characteristics, nor do I say that all dharmas are completely non-existent. I neither cause them to fall into the view of non-existence, nor do I cause them to cling to the realm of the noble ones. Why? Because I am trying to lead sentient beings away from places of fear. Because sentient beings, from beginningless time, have clung to the real existence of the characteristics of dharmas, that is why I say that noble ones know that the characteristics of dharmas are truly existent, and also say that all dharmas are tranquil and without characteristics. Mahamati! I do not say whether the essence of dharma exists or does not exist. I speak of the dharma that I have personally realized as it is. By hearing my dharma and practicing the tranquility of the characteristiclessness of dharmas, one can see the realm of Suchness without characteristics, enter the mind and see the dharma, and stay away from seeing the existence and non-existence of external dharmas. One obtains the three doors of liberation, and having obtained them, one skillfully seals all dharmas with the seal of Suchness. The wisdom of one's own inner realization observes and stays away from the views of existence and non-existence. Furthermore, Mahamati! Bodhisattvas should not establish the view that dharmas do not arise. Why? Because establishing that dharmas do not arise is the same as saying that dharmas exist. If it is not like that, it is the same as saying that dharmas do not exist. Furthermore, Mahamati! Because of establishing that dharmas exist, all dharmas are spoken of, and are the same in the established dharma. Why? Because that establishment is different from all dharmas not arising, therefore establishing and speaking of all dharmas is self-contradictory. Why? Because in the establishment there is no that establishment. If it is not like that, that establishment will also not arise, because it is the same as the characteristiclessness of dharmas. Therefore, establishing that dharmas do not arise is called self-contradictory. Because that establishment is a combination of three dharmas and five dharmas, apart from the establishment, existence and non-existence will not arise. Mahamati! That establishment enters into all dharmas, and one does not see the existence or non-existence of dharmas. Mahamati! If that establishment says that dharmas do not arise, and then says:'
一切法不生。』大慧！如是說者建立則破。何以故？離於建立，有無相不可得故。大慧！是故不應建立諸法不生。大慧！以彼建立同彼一切不生法體，是故不應建立諸法不生，以有多過故。大慧！復有不應建立諸法不生。何以故？以三法五法彼彼因不同故。大慧！復有不應建立諸法不生。何以故？以彼三法五法，作有為無常故，是故不應建立一切諸法不生。大慧！如是不應建立一切法空，一切諸法無實體相。大慧！而諸菩薩為眾生說一切諸法如幻如夢，以見不見相故，以諸法相迷惑見智故，是故應說如幻如夢，除遮一切愚癡凡夫離驚怖處。大慧！以諸凡夫墮在有無邪見中故，以凡夫聞如幻如夢生驚怖故，諸凡夫聞生驚怖已遠離大乘。」
爾時世尊重說偈言：
「無自體無識， 無阿梨耶識； 愚癡妄分別， 邪見如死屍。 一切法不生， 余見說不成； 諸法畢不生， 因緣不能成。 一切法不生， 莫建如是法； 同不同不成， 是故建立壞。 譬如目有翳， 虛妄見毛輪； 分別于有無， 凡夫虛妄見。 三有惟假名， 無有實法體； 執假名為實， 凡夫起分別。 相事及假名， 心意所受用； 佛子能遠離， 住寂境界行。 無水取水相， 諸
【現代漢語翻譯】 現代漢語譯本： 『一切法不生。』大慧（Mahamati，菩薩名）！如果這樣說，那麼建立就會被打破。為什麼呢？因為離開了建立，有和無的相狀是不可得的。大慧！因此不應該建立諸法不生。大慧！因為這種建立等同於一切不生法的本體，所以不應該建立諸法不生，因為這樣有很多過失。大慧！還有不應該建立諸法不生。為什麼呢？因為三法和五法，它們的因各不相同。大慧！還有不應該建立諸法不生。為什麼呢？因為這三法和五法，作為有為法是無常的，所以不應該建立一切諸法不生。大慧！不應該這樣建立一切法空，一切諸法沒有實體相。大慧！而諸位菩薩爲了眾生說一切諸法如幻如夢，因為見到和不見到的相狀，因為諸法相迷惑了見智，所以應該說如幻如夢，以此來消除一切愚癡凡夫的驚怖之處。大慧！因為諸位凡夫墮落在有和無的邪見中，因為凡夫聽到如幻如夢會產生驚怖，諸位凡夫聽到產生驚怖後會遠離大乘。』
這時，世尊（The Blessed One）重說偈頌：
『沒有自體，沒有識，沒有阿梨耶識（Alaya-vijnana，藏識）；愚癡的人妄加分別，邪見如同死屍。一切法不生，其他的見解說不成立；諸法畢竟不生，因緣也不能使之成立。一切法不生，不要建立這樣的法；同和不同都不能成立，所以建立就會被破壞。譬如眼睛有翳病，虛妄地見到毛輪；分別有和無，凡夫虛妄地見。三有（Three realms of existence）只是假名，沒有真實的法體；執著假名為真實，凡夫因此起分別。相、事以及假名，是心和意所受用；佛子能夠遠離這些，安住在寂靜的境界中修行。沒有水卻取水相，諸法也是這樣。』
【English Translation】 English version: 'All dharmas are unborn.' Mahamati (a Bodhisattva's name)! If it is said like this, then the establishment will be broken. Why? Because apart from establishment, the characteristics of existence and non-existence are unattainable. Mahamati! Therefore, one should not establish that all dharmas are unborn. Mahamati! Because this establishment is the same as the essence of all unborn dharmas, one should not establish that all dharmas are unborn, because there are many faults in doing so. Mahamati! Furthermore, one should not establish that all dharmas are unborn. Why? Because the causes of the three dharmas and the five dharmas are different from each other. Mahamati! Furthermore, one should not establish that all dharmas are unborn. Why? Because these three dharmas and five dharmas, as conditioned dharmas, are impermanent, so one should not establish that all dharmas are unborn. Mahamati! One should not establish in this way that all dharmas are empty, that all dharmas have no substantial characteristics. Mahamati! But the Bodhisattvas speak to sentient beings that all dharmas are like illusions and dreams, because of seeing and not seeing the characteristics, because the characteristics of dharmas confuse the wisdom of seeing, so it should be said that they are like illusions and dreams, in order to eliminate the places of fear for all ignorant ordinary people. Mahamati! Because all ordinary people are trapped in the wrong views of existence and non-existence, because ordinary people will be frightened when they hear about illusions and dreams, and after hearing about the fear, they will stay away from the Mahayana.'
At that time, The Blessed One repeated in verse:
'Without self-nature, without consciousness, without Alaya-vijnana (storehouse consciousness); ignorant people make false distinctions, and wrong views are like corpses. All dharmas are unborn, and other views cannot be established; all dharmas are ultimately unborn, and conditions cannot make them arise. All dharmas are unborn, do not establish such a dharma; same and different cannot be established, so the establishment will be destroyed. For example, if the eyes have cataracts, they falsely see hair-wheels; distinguishing between existence and non-existence, ordinary people see falsely. The Three realms of existence are only false names, there is no real dharma-body; clinging to false names as real, ordinary people therefore arise distinctions. Characteristics, things, and false names are what the mind and intention use; the Buddha's disciples can stay away from these, and practice in a silent realm. Taking the appearance of water where there is no water, so are all dharmas.'
獸癡妄心； 凡夫見法爾， 聖人則不然。 聖人見清凈， 三脫三昧生； 遠離於生滅， 得無障寂靜。 修行無所有， 亦復不見無； 有無法平等， 是故生聖果。 有無法雲何？ 云何成平等？ 以心不能見， 內外法無常； 若能滅彼法， 見心成平等。」
爾時聖者大慧菩薩白佛言：「世尊！如世尊說，智慧觀察不能見前境界諸法，爾時善知惟是內心，心、意、意識如實覺知，無法可取亦無能取，是故智亦不能分別而取。世尊！若言智慧不能取者，為見諸法自相同相，異異法相種種異法體不同故，智不能知；為見諸法種種體相不可異故，智不能知；為是山巖石壁墻幕樹林草木，地水火風之所障故，智不能知；為是極遠極近處故，智不能知；為是老小，為是盲冥諸根不具，智不能知。世尊！若一切法異異，法相異異，法體自相同相種種不同故，智不能知者。世尊！若爾彼智非智。何以故？不能知前實境界故。世尊！若一切法種種體相，自相同相不見異故，智不能知者，若爾彼智不得言智。何以故？實有境界不能知故。世尊！有前境界如實能見，名之為智；若為山巖石壁墻幕樹林草木，地水火風極遠極近，老小盲冥諸根不具，不能知見者，彼智無智，有實境界而不知
【現代漢語翻譯】 現代漢語譯本： 獸性的愚癡妄想之心； 凡夫俗子所見的是事物本來的樣子（法爾，Dharmata），而聖人則不是這樣。 聖人所見的是清凈的境界，由此生起三種解脫（三脫，Three Deliverances）和三種禪定（三昧，Samadhi）； 遠離生滅的輪迴，獲得沒有障礙的寂靜。 修行達到一無所有的境界（無所有，non-existence），也不執著于『無』的觀念； 有和無達到平等，因此才能證得聖果。 什麼是有和無？如何才能達到平等？ 因為心無法真正看清，內外之法都是無常的； 如果能夠滅除這些法，就能見到心的本性，從而達到平等。"
這時，聖者大慧菩薩（Mahamati Bodhisattva）對佛說：『世尊！正如您所說，智慧觀察無法見到眼前的境界諸法，那時才能真正明白只有內心，心、意、意識如實覺知，沒有法可以執取，也沒有能執取的主體，所以智慧也無法分別而執取。世尊！如果說智慧不能執取，是因為見到諸法各自的自相和共相，不同的法相，種種不同的法體，所以智慧不能知曉；還是因為見到諸法種種體相不可區分，所以智慧不能知曉；還是因為被山巖、石壁、墻幕、樹林、草木、地、水、火、風所阻礙，所以智慧不能知曉；還是因為距離極遠或極近，所以智慧不能知曉；還是因為年老或年幼，還是因為盲人或心智昏昧，諸根不全，所以智慧不能知曉。世尊！如果一切法各自不同，法相不同，法體自相和共相種種不同，所以智慧不能知曉。 世尊！如果這樣，那這種智慧就不是真正的智慧。為什麼呢？因為它不能知曉眼前的真實境界。世尊！如果一切法種種體相，自相和共相沒有差別，所以智慧不能知曉，如果這樣，那這種智慧就不能稱之為智慧。為什麼呢？因為它明明有真實的境界卻不能知曉。世尊！有眼前的境界能夠如實地見到，才能稱之為智慧；如果因為山巖、石壁、墻幕、樹林、草木、地、水、火、風，距離極遠或極近，年老或年幼，盲人或心智昏昧，諸根不全，就不能知見，那這種智慧就不是真正的智慧，明明有真實的境界卻不能知曉。』
【English Translation】 English version: Deluded mind of a beast; Ordinary people see things as they are (Dharmata), but sages do not. Sages see purity, from which arise the Three Deliverances (Tri-vimoksha) and Three Samadhis; They are far from the cycle of birth and death, and attain unobstructed tranquility. Cultivating non-existence (sunyata), one does not cling to the idea of 'non-existence' either; Existence and non-existence are equal, therefore, one attains the fruit of sagehood. What are existence and non-existence? How is equality achieved? Because the mind cannot truly see, both internal and external dharmas are impermanent; If one can extinguish these dharmas, one can see the nature of the mind, thereby achieving equality."
At that time, the holy Mahamati Bodhisattva said to the Buddha: 'World Honored One! As you said, wisdom observation cannot see the dharmas of the present realm, then one can truly understand that there is only the inner mind, mind, thought, and consciousness truly know, there is no dharma to grasp, and there is no subject that can grasp, so wisdom cannot distinguish and grasp. World Honored One! If you say that wisdom cannot grasp, is it because it sees the self-characteristics and common characteristics of all dharmas, different dharma characteristics, and various different dharma entities, so wisdom cannot know; or is it because it sees that the various forms of all dharmas are indistinguishable, so wisdom cannot know; or is it because it is obstructed by mountains, rocks, walls, screens, trees, grass, earth, water, fire, and wind, so wisdom cannot know; or is it because it is extremely far or extremely near, so wisdom cannot know; or is it because of old age or youth, or because of blindness or mental darkness, and incomplete faculties, so wisdom cannot know. World Honored One! If all dharmas are different, dharma characteristics are different, and dharma entities have different self-characteristics and common characteristics, so wisdom cannot know. World Honored One! If so, then this wisdom is not true wisdom. Why? Because it cannot know the real realm before it. World Honored One! If all dharmas have various forms, and self-characteristics and common characteristics are not different, so wisdom cannot know, then this wisdom cannot be called wisdom. Why? Because it cannot know the real realm that exists. World Honored One! If there is a present realm that can be truly seen, it is called wisdom; if because of mountains, rocks, walls, screens, trees, grass, earth, water, fire, wind, extreme distance or extreme proximity, old age or youth, blindness or mental darkness, and incomplete faculties, one cannot know and see, then this wisdom is not true wisdom, and one cannot know the real realm that exists.'
故。」
佛告大慧：「如汝所說言無智者，是義不然。何以故？有實智故。大慧！我不依汝如是之說，境界是無惟自心見，我說不覺惟是自心；見諸外物以為有無，是故智慧不見境界，智不見者不行於心，是故我說，入三解脫門智亦不見；而諸凡夫無始世來虛妄分別，依戲論熏習熏彼心故，如是分別，見外境界形相有無；為離如是虛妄心故，說一切法惟自心見，執著我我所故不能覺知但是自心；虛妄分別是智是境界，分別是智是境界故，觀察外法不見有無墮于斷見。」
爾時世尊重說偈言：
「有諸境界事， 智慧不能見； 彼無智非智， 虛妄見者說。 言諸法無量， 是智不能知； 障礙及遠近， 是妄智非智。 老小諸根冥， 不能生智慧； 而實有境界， 彼智非實智。
「複次，大慧！愚癡凡夫，依無始身戲論煩惱分別煩惱，幻舞之身建立自法，執著自心見外境界，執著名字章句言說，而不能知建立正法，不修正行，離四種句清凈之法。」
大慧菩薩言：「如是如是，如是世尊！如世尊說，世尊為我說所說法建立法相，我及一切諸菩薩等，于未來世善知建立說法之相，不迷外道邪見聲聞辟支佛不正見法。」
佛告大慧菩薩言：「善哉！善哉！善哉
【現代漢語翻譯】 現代漢語譯本： 因此。
佛對大慧（Mahamati，菩薩名）說：『像你所說的沒有智慧的人，這種說法是不對的。為什麼呢？因為有真實的智慧存在。大慧！我不贊同你這種說法，認為境界是虛無的，只有自心才能看見。我說不覺悟的人只看到自心；他們看見外在事物，認為它們存在或不存在。因此，智慧無法看見境界，而智慧所不能看見的，也不會在心中執行。所以我說，進入三解脫門（three doors of liberation）的智慧也無法看見。然而，凡夫俗子從無始以來就進行虛妄的分別，因為他們依賴戲論（discrimination）的熏習來薰染他們的心，所以他們這樣分別，看見外在境界的形狀和存在與否。爲了讓他們遠離這種虛妄的心，我說一切法都只是自心的顯現，但他們執著于『我』和『我的』，所以不能覺知這只是自心。虛妄的分別是智慧，是境界，因為分別是智慧是境界，所以觀察外在事物，卻看不見存在與否，從而墮入斷見（nihilistic view）。』
這時，世尊（World Honored One，佛的尊稱）再次說了偈語：
『有各種境界事，智慧不能見； 那些無智非智，虛妄見者說。 說諸法無量，是智不能知； 障礙及遠近，是妄智非智。 老小諸根冥，不能生智慧； 而實有境界，彼智非實智。
『再者，大慧！愚癡的凡夫，依賴無始以來的身戲論（body-playful activities）和煩惱，分別煩惱，以幻化的身體建立自己的法，執著于自己的心，看見外在的境界，執著于名字、章句和言說，卻不能知道如何建立正法，不修正確的修行，遠離四種句子的清凈之法。』
大慧菩薩（Mahamati Bodhisattva）說：『是的，是的，確實如此，世尊！正如世尊所說，世尊為我解說所說法建立的法相，我和一切菩薩等，在未來世能夠很好地瞭解建立說法的相狀，不會迷惑于外道（non-Buddhist religions）的邪見、聲聞（Sravakas，聲聞乘的修行者）和辟支佛（Pratyekabuddhas，緣覺乘的修行者）的不正見法。』
佛告訴大慧菩薩說：『好啊！好啊！好啊！』
【English Translation】 English version: Therefore.
The Buddha said to Mahamati (name of a Bodhisattva, meaning 'Great Wisdom'): 'What you say about there being no wisdom is not correct. Why? Because there is real wisdom. Mahamati! I do not agree with your statement that realms are non-existent and only the mind sees them. I say that the unenlightened only see their own minds; they see external things and think they exist or do not exist. Therefore, wisdom cannot see realms, and what wisdom cannot see does not operate in the mind. That is why I say that wisdom entering the three doors of liberation also cannot see. However, ordinary people from beginningless time have engaged in false discriminations, because they rely on the熏習(xunxi, perfuming) of discrimination to perfuming their minds, so they discriminate in this way, seeing the shapes and existence or non-existence of external realms. In order to help them to move away from this false mind, I say that all dharmas are only seen by one's own mind, but they are attached to 'I' and 'mine', so they cannot realize that it is only their own mind. False discrimination is wisdom, is realm, because discrimination is wisdom is realm, so they observe external things but do not see existence or non-existence, and thus fall into nihilistic views.'
At that time, the World Honored One (a title for the Buddha) spoke again in verse:
'There are various realm-matters, Wisdom cannot see them; Those without wisdom are not wise, The falsely seeing ones say this. Saying that all dharmas are immeasurable, Wisdom cannot know them; Obstructions and distance, Are false wisdom, not wisdom. The old and young, their senses obscured, Cannot generate wisdom; But there are real realms, That wisdom is not real wisdom.'
'Furthermore, Mahamati! Foolish ordinary people, relying on beginningless body-playful activities and afflictions, discriminate afflictions, use the illusory body to establish their own dharma, are attached to their own minds, see external realms, are attached to names, phrases, and words, but cannot know how to establish the correct dharma, do not cultivate correct practice, and are far from the pure dharma of the four kinds of sentences.'
Mahamati Bodhisattva said: 'Yes, yes, it is so, World Honored One! Just as the World Honored One has said, the World Honored One has explained to me the characteristics of the dharma established by the dharma that has been spoken, and I and all the Bodhisattvas will be able to understand well the characteristics of establishing the dharma that has been spoken in the future, and will not be confused by the heretical views of non-Buddhist religions, the incorrect views of the Sravakas (listeners, disciples of the Buddha) and Pratyekabuddhas (solitary Buddhas).'
The Buddha said to Mahamati Bodhisattva: 'Good! Good! Good!'
大慧！諦聽！諦聽！我為汝說。」
大慧言：「善哉世尊！唯然受教。」
佛告大慧：「有二種過去未來現在如來、應、正遍知所說法。何等為二？一者、建立說法相；二者、建立如實法相。大慧！何者建立說法相？謂種種功德，修多羅、優波提舍，隨眾生信心而為說法。大慧！是名建立說法相。大慧！何者建立如實法相？謂依何等法而修正行，遠離自心虛妄分別諸法相故，不墮一異俱不俱朋黨聚中；離心、意、意識，內證聖智所行境界；離諸因緣相應見相；離一切外道邪見；離諸一切聲聞辟支佛見；離於有無二朋黨見。大慧！是名建立如實法相。大慧！汝及諸菩薩摩訶薩應當修學。」
爾時世尊重說偈言：
「我建立二法， 說法如實法； 依名字說法， 為實修行者。」
入楞伽經卷第五 大正藏第 16 冊 No. 0671 入楞伽經
入楞伽經卷第六
元魏天竺三藏菩提留支譯
盧迦耶陀品第五
爾時聖者大慧菩薩復白佛言：「世尊！如來、應、正遍知一時說言：『盧迦耶陀種種辯說，若有親近供養彼人，攝受欲食不攝法食。』世尊！何故說言盧迦耶陀種種辯說，親近供養攝受欲食不攝法食？」
佛告大慧：「盧迦耶陀種種辯才，巧
【現代漢語翻譯】 現代漢語譯本： 佛陀對大慧菩薩說：『大慧！仔細聽！仔細聽！我將為你解說。』 大慧菩薩回答說：『好的，世尊！我願意聽受教誨。』 佛陀告訴大慧：『過去、未來和現在的如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）所說的法有兩種。是哪兩種呢？第一種是建立說法相，第二種是建立如實法相。』 『大慧！什麼是建立說法相呢？就是指種種功德，修多羅（Sutra，經），優波提舍（Upadesha，論議），隨順眾生的信心而為他們說法。大慧！這叫做建立說法相。』 『大慧！什麼是建立如實法相呢？就是指依靠什麼樣的法而修正自己的行為，遠離自己內心的虛妄分別諸法之相，不落入一、異、俱、不俱等朋黨之爭中；遠離心、意、意識，以內心證悟的聖智所行之境界；遠離諸因緣和合的見相；遠離一切外道的邪見；遠離一切聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，緣覺，獨自悟道的修行者）的見解；遠離有和無這兩種朋黨的見解。大慧！這叫做建立如實法相。大慧！你和諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應當修學。』 當時，世尊再次以偈頌說道： 『我建立兩種法，說法和如實法；依據名字而說法，爲了真正修行的人。』 （出自《入楞伽經》卷第五） （出自《入楞伽經》卷第六） （元魏天竺三藏菩提留支譯） 盧迦耶陀品第五 當時，聖者大慧菩薩再次對佛說：『世尊！如來、應、正遍知曾經說過：『盧迦耶陀（Lokayata，順世論者）的種種辯論，如果有人親近供養這些人，就是攝取慾望之食，而不是攝取法食。』世尊！為什麼您說盧迦耶陀的種種辯論，親近供養他們就是攝取慾望之食，而不是攝取法食呢？』 佛陀告訴大慧：『盧迦耶陀的種種辯才，巧妙』
【English Translation】 English version: The Buddha said to Mahamati (Mahamati, a Bodhisattva): 'Mahamati! Listen carefully! Listen carefully! I will explain it to you.' Mahamati replied: 'Excellent, World Honored One! I am ready to receive your teachings.' The Buddha told Mahamati: 'There are two kinds of teachings expounded by the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha), Arhats (Arhat, 'Worthy One', a perfected being), Samyaksambuddhas (Samyaksambuddha, 'Perfectly Enlightened One') of the past, future, and present. What are the two? The first is establishing the aspect of teaching the Dharma, and the second is establishing the aspect of the Dharma as it truly is.' 'Mahamati! What is establishing the aspect of teaching the Dharma? It refers to the various merits, Sutras (Sutra, discourses of the Buddha), Upadeshas (Upadesha, commentaries), teaching the Dharma according to the faith of sentient beings. Mahamati! This is called establishing the aspect of teaching the Dharma.' 'Mahamati! What is establishing the aspect of the Dharma as it truly is? It refers to relying on what Dharma to correct one's conduct, to stay away from the false discriminations of the mind regarding the aspects of all Dharmas, not falling into the factions of oneness, otherness, both, or neither; to stay away from mind, thought, and consciousness, the realm of practice of the inner realization of sacred wisdom; to stay away from the aspect of seeing conditioned by causes and conditions; to stay away from all heretical views of external paths; to stay away from all views of Sravakas (Sravaka, 'Hearer', a disciple who learns by hearing the teachings) and Pratyekabuddhas (Pratyekabuddha, 'Solitary Buddha', one who attains enlightenment on their own); to stay away from the views of the two factions of existence and non-existence. Mahamati! This is called establishing the aspect of the Dharma as it truly is. Mahamati! You and all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) should study and practice this.' At that time, the World Honored One spoke again in verse: 'I establish two Dharmas, the Dharma of teaching and the Dharma as it truly is; teaching the Dharma based on names, for those who truly practice.' (From the Lankavatara Sutra, Volume 5) (From the Lankavatara Sutra, Volume 6) (Translated by Bodhiruchi of Tianzhu during the Yuan Wei Dynasty) Chapter 5: Lokayata At that time, the Holy Mahamati Bodhisattva again said to the Buddha: 'World Honored One! The Tathagata, Arhat, Samyaksambuddha once said: 'The various debates of the Lokayatas (Lokayata, materialists), if one approaches and makes offerings to these people, one is taking in the food of desire, not taking in the food of the Dharma.' World Honored One! Why do you say that the various debates of the Lokayatas, approaching and making offerings to them is taking in the food of desire, not taking in the food of the Dharma?' The Buddha told Mahamati: 'The various talents of debate of the Lokayatas are skillful'
妙辭句迷惑世間，不依如法說不依如義說；但隨世間愚癡凡夫情所樂故說世俗事，但有巧辭言章美妙失於正義。大慧！是名盧迦耶陀種種辯才樂說之過。大慧！盧迦耶陀如是辯才，但攝世間愚癡凡夫，非入如實法相說法，自不覺知一切法故，墮於二邊邪見聚中，自失正道亦令他失，是故不能離於諸趣；以不能見唯是自心，分別執著外法有相，是故不離虛妄分別。大慧！是故我說盧迦耶陀，雖有種種巧妙辯才樂說諸法，失正理故不得出離生老病死憂悲苦惱一切苦聚，以依種種名字章句，譬喻巧說迷誑人故。大慧！釋提桓因廣解諸論自造聲論，彼盧迦耶陀有一弟子證世間通，詣帝釋天宮建立論法而作是言：『憍尸迦！我共汝賭與汝論義，若不如者要受屈伏，令諸一切天人知見即共立要，我若勝汝要當打汝千輻輪碎，我若不如從頭至足節節分解以謝于汝。』作是要已，盧迦耶陀弟子現作龍身，共釋提桓因論義，以其論法即能勝彼，釋提桓因令其屈伏，即于天中打千輻輪車碎如微塵，即下人間。大慧！盧迦耶陀婆羅門，如是種種譬喻相應，乃至現畜生身依種種名字，迷惑世間天人阿修羅。以諸世間一切眾生執著生滅法故，何況於人。大慧！以是義故，應當遠離盧迦耶陀婆羅門，以因彼說能生苦聚故，是故不應親近供養恭敬咨請
【現代漢語翻譯】 現代漢語譯本： 『巧妙的言辭語句迷惑世人，不依據佛法真理，也不依據正當的義理；只是順應世間愚癡凡夫的情感喜好而說世俗之事，雖然有巧妙的言辭、美好的文章，卻失去了正義。大慧！這叫做盧迦耶陀（順世外道）種種辯才善說的過失。大慧！盧迦耶陀這樣的辯才，只能迷惑世間愚癡的凡夫，不能進入如實法相的說法，因為他們自己不覺知一切法，所以墮入二邊邪見的聚集之中，自己迷失正道也使他人迷失，因此不能脫離諸趣（六道輪迴）；因為不能見到一切唯是自心所現，分別執著外在法相是真實存在的，所以不能脫離虛妄分別。大慧！因此我說盧迦耶陀，雖然有種種巧妙的辯才善於說法，但因為失去了正理，所以不能脫離生老病死憂悲苦惱一切苦難的聚集，因為他們依靠種種名字章句、譬喻巧說來迷惑欺騙人。大慧！釋提桓因（帝釋天）廣泛瞭解各種論典，自己也創造了聲論（關於聲音的理論），那盧迦耶陀有一個弟子證得了世間神通，來到帝釋天宮建立論法，並且這樣說：『憍尸迦（帝釋天的別名）！我和你打賭，和你辯論義理，如果我不如你，就要接受屈服，讓所有天人都知道。』於是共同立下誓約，『如果我勝過你，就要用千輻輪打碎你；如果我不如你，就從頭到腳，一節一節地分解身體來向你謝罪。』立下誓約后，盧迦耶陀的弟子現出龍身，和釋提桓因辯論義理，因為他的論法能夠勝過對方，釋提桓因讓他屈服，就在天空中用千輻輪車將他打碎成微塵，然後落入人間。大慧！盧迦耶陀婆羅門，像這樣用種種譬喻相應，甚至現出畜生身，依靠種種名字，迷惑世間的天人阿修羅。因為世間一切眾生執著于生滅法，更何況是人呢。大慧！因為這個緣故，應當遠離盧迦耶陀婆羅門，因為聽從他們的說法會產生痛苦的聚集，所以不應該親近、供養、恭敬、諮詢他們。』
【English Translation】 English version: 『Skillful words and phrases delude the world, not relying on the Dharma as it is, nor relying on the meaning as it should be; but following the emotions and pleasures of foolish ordinary people in the world, they speak of worldly matters, having only clever words, beautiful chapters, and losing the true meaning. Mahamati! This is called the fault of the various eloquent speeches of the Lokayatas (materialists). Mahamati! Such eloquence of the Lokayatas can only capture the foolish ordinary people of the world, and cannot enter the teaching of the true nature of reality, because they themselves do not realize all dharmas, so they fall into the gathering of two extreme wrong views, losing the right path themselves and causing others to lose it as well, therefore they cannot be liberated from the various destinies (six realms of reincarnation); because they cannot see that everything is only their own mind, and they cling to the external dharmas as having real characteristics, therefore they cannot be liberated from false discriminations. Mahamati! Therefore, I say that the Lokayatas, although they have various skillful eloquence and are good at speaking of dharmas, cannot escape from the accumulation of all sufferings such as birth, old age, sickness, death, sorrow, grief, and distress because they have lost the right principle, because they rely on various names, chapters, metaphors, and clever speeches to deceive and mislead people. Mahamati! Shakra Devanam Indra (the lord of the gods) extensively understood various treatises and created his own sound theory (a theory about sound), and one of the disciples of that Lokayata attained worldly supernatural powers, went to Shakra's palace to establish a debate, and said: 'Kausika (another name for Shakra)! I bet with you and debate with you on the meaning of the doctrines, and if I am not as good as you, I must accept defeat, so that all the gods and humans will know.' Then they made an agreement together, 'If I win over you, I will smash you with a thousand-spoked wheel; if I am not as good as you, I will dissect my body from head to toe, joint by joint, to apologize to you.' After making the agreement, the disciple of the Lokayata manifested a dragon body and debated with Shakra Devanam Indra on the meaning of the doctrines, because his arguments were able to overcome the other, Shakra Devanam Indra made him submit, and immediately in the heavens smashed him into dust with a thousand-spoked wheel chariot, and then he fell into the human world. Mahamati! The Lokayata Brahmins, like this, use various corresponding metaphors, and even manifest animal bodies, relying on various names, to delude the gods, humans, and asuras of the world. Because all sentient beings in the world are attached to the dharmas of birth and death, let alone humans. Mahamati! For this reason, one should stay away from the Lokayata Brahmins, because listening to their teachings will produce an accumulation of suffering, so one should not be close to, make offerings to, respect, or consult them.'
盧迦耶陀婆羅門。大慧！盧迦耶陀婆羅門所說之法，但見現前身智境界，依世名字說諸邪法。大慧！盧迦耶陀婆羅門所造之論有百千偈，後世末世分為多部各各異名，依自心見因所造故。大慧！盧迦耶陀婆羅門無有弟子能受其論，是故後世分為多部種種異名。大慧！諸外道等內心無有如實解故，依種種因種種異解，隨自心造而為人說，執著自在因等故。大慧！一切外道所造論中無如是法，惟是一切盧迦耶陀，種種因門說百千萬法，而彼不知是盧迦耶陀。」
大慧菩薩白佛言：「世尊！若一切外道惟說盧迦耶陀，依於世間種種名字章句譬喻執著諸因者。世尊！十方一切國土眾生天人阿修羅集如來所，如來亦以世間種種名字章句譬喻說法，不說自身內智證法，若爾亦同一切外道所說不異。」
佛告大慧：「我不說于盧迦耶陀，亦不說言諸法不來不去。大慧！我說諸法不來不去。大慧！何者名來？大慧！所言來者名為生聚，以和合生故。大慧！何者名去？大慧！所言去者名之為滅。大慧！我說不去不來名為不生不滅。大慧！我說不同彼外道法。何以故？以不執著外物有無故，建立說于自心見故；不住二處不行分別諸相境界故；以如實知自心見故；不生自心分別見故；以不分別一切相者，而能入空、無相、無愿三
【現代漢語翻譯】 現代漢語譯本：盧迦耶陀（Lokāyata）婆羅門。大慧（Mahamati）！盧迦耶陀婆羅門所說之法，但見現前身智境界，依世間名字說諸邪法。大慧！盧迦耶陀婆羅門所造之論有百千偈，後世末世分為多部，各各異名，依自心見因所造故。大慧！盧迦耶陀婆羅門無有弟子能受其論，是故後世分為多部，種種異名。大慧！諸外道等內心無有如實解故，依種種因，種種異解，隨自心造而為人說，執著自在因等故。大慧！一切外道所造論中無如是法，惟是一切盧迦耶陀，種種因門說百千萬法，而彼不知是盧迦耶陀。
大慧菩薩白佛言：『世尊！若一切外道惟說盧迦耶陀，依於世間種種名字章句譬喻執著諸因者。世尊！十方一切國土眾生天人阿修羅集如來所，如來亦以世間種種名字章句譬喻說法，不說自身內智證法，若爾亦同一切外道所說不異。』
佛告大慧：『我不說于盧迦耶陀，亦不說言諸法不來不去。大慧！我說諸法不來不去。大慧！何者名來？大慧！所言來者名為生聚，以和合生故。大慧！何者名去？大慧！所言去者名之為滅。大慧！我說不去不來名為不生不滅。大慧！我說不同彼外道法。何以故？以不執著外物有無故，建立說于自心見故；不住二處，不行分別諸相境界故；以如實知自心見故；不生自心分別見故；以不分別一切相者，而能入空、無相、無愿三……』
【English Translation】 English version: Lokāyata (Materialist) Brahmins. Mahamati! The teachings of the Lokāyata Brahmins only perceive the present physical and intellectual realm, and based on worldly names, they speak of various heretical doctrines. Mahamati! The treatises created by the Lokāyata Brahmins consist of hundreds of thousands of verses. In later ages, they will be divided into many schools, each with different names, because they are created based on their own subjective views. Mahamati! The Lokāyata Brahmins have no disciples who can accept their treatises, therefore, in later ages, they will be divided into many schools with various different names. Mahamati! All the non-Buddhist sects do not have true understanding in their hearts, so they rely on various causes and various different interpretations, creating teachings according to their own minds and speaking them to others, clinging to the concept of a self-existent cause. Mahamati! Among all the treatises created by non-Buddhists, there is no such teaching, except for all the Lokāyata, who through various causal approaches, speak of hundreds of thousands of doctrines, yet they do not know that it is Lokāyata.
Mahamati Bodhisattva said to the Buddha: 'World Honored One! If all non-Buddhists only speak of Lokāyata, relying on various worldly names, phrases, metaphors, and clinging to various causes, then, World Honored One, when beings, gods, humans, and asuras from all lands in the ten directions gather at the Tathagata's place, and the Tathagata also teaches using various worldly names, phrases, and metaphors, without speaking of the Dharma realized through inner wisdom, then it would be no different from what all non-Buddhists say.'
The Buddha said to Mahamati: 'I do not speak of Lokāyata, nor do I say that all dharmas do not come or go. Mahamati! I say that all dharmas do not come or go. Mahamati! What is called coming? Mahamati! What is called coming is called birth and aggregation, because it arises from combination. Mahamati! What is called going? Mahamati! What is called going is called cessation. Mahamati! I say that not going and not coming is called not being born and not ceasing. Mahamati! I say that I am different from those non-Buddhist doctrines. Why? Because I do not cling to the existence or non-existence of external objects, but establish and speak based on the view of one's own mind; I do not dwell in two extremes, nor do I engage in discriminating the realms of appearances; because I truly know the view of my own mind; I do not generate the discriminating views of my own mind; because by not discriminating all appearances, one can enter emptiness, signlessness, and wishlessness...'
解脫門名為解脫。
「大慧！我念過去於一處住，爾時有一盧迦耶陀大婆羅門，來詣我所而請我言：『瞿曇！一切作耶。』大慧！我時答言：『婆羅門！一切作者此是第一盧迦耶陀。』婆羅門言：『瞿曇！一切不作耶？』我時答言：『婆羅門！一切不作者是第二盧迦耶陀。』如是一切常一切無常，一切生一切不生。我時答言：『婆羅門！是第六盧迦耶陀。』大慧！盧迦耶陀復問我言：『瞿曇！一切一耶一切異耶？一切俱耶一切不俱耶？一切諸法依于因生，見種種因生故。』大慧！我時答言：『婆羅門！是第十一盧迦耶陀。』大慧！彼復問我：『瞿曇！一切無記耶一切有記耶？有我耶無我耶？有此世耶無此世耶？有後世耶無後世耶？有解脫耶無解脫耶？一切空耶一切不空耶？一切虛空耶？非緣滅耶？涅槃耶？瞿曇！作耶非作耶？有中陰耶無中陰耶？』大慧！我時答言：『婆羅門！如是說者，一切皆是盧迦耶陀，非我所說是汝說法。婆羅門！我說因無始戲論虛妄分別煩惱熏習故說彼三有，以不覺知唯是自心分別見有，非見外有如外道法。』大慧！外道說言：『我根意義三種和合能生於知。』『婆羅門！我不如是，我不說因亦不說無因，唯說自心分別見有可取能取境界之相，我說假名因緣集故而生諸法，非汝婆羅門及
【現代漢語翻譯】 現代漢語譯本：解脫門被稱為解脫。
『大慧（菩薩名）！我回憶過去住在某個地方時，當時有一位盧迦耶陀（順世論者）大婆羅門，來到我這裡請教我說：『瞿曇（釋迦牟尼佛的尊稱）！一切都是「作」嗎？』大慧！我當時回答說：『婆羅門！一切都是「作」，這是第一種盧迦耶陀。』婆羅門問：『瞿曇！一切都是「不作」嗎？』我當時回答說：『婆羅門！一切都是「不作」，這是第二種盧迦耶陀。』像這樣，一切都是常還是無常，一切都是生還是不生。我當時回答說：『婆羅門！這是第六種盧迦耶陀。』大慧！盧迦耶陀又問我：『瞿曇！一切是一還是異？一切是俱還是不俱？一切諸法都依賴於因生，因為看到種種因的生起。』大慧！我當時回答說：『婆羅門！這是第十一種盧迦耶陀。』大慧！他接著問我：『瞿曇！一切是無記還是有記？有我還是無我？有此世還是無此世？有後世還是無後世？有解脫還是無解脫？一切是空還是不空？一切是虛空嗎？是非緣滅嗎？是涅槃嗎？瞿曇！是作還是非作？有中陰還是無中陰？』大慧！我當時回答說：『婆羅門！像這樣說的人，一切都是盧迦耶陀，不是我所說的法，而是你自己的說法。婆羅門！我說因為無始以來的戲論、虛妄分別和煩惱熏習，所以說有彼三有（欲有、色有、無色有），因為不覺知一切唯是自心的分別，而錯誤地認為有外境存在，這不像外道（指佛教以外的宗教）的法。』大慧！外道說：『我的根、意義和三種和合能夠產生知。』『婆羅門！我不是這樣認為的，我不說因，也不說無因，只說自心分別，認為有可取和能取的境界之相，我說假名因緣聚合而生諸法，不像你婆羅門以及……』
【English Translation】 English version: The gate of liberation is called liberation.
『Mahamati (name of a Bodhisattva)! I recall that in the past, I was dwelling in a certain place, and at that time, a great Brahman of the Lokayata (materialist) school came to me and asked, 『Gautama (honorific title for Shakyamuni Buddha)! Is everything 「made」?』 Mahamati! I then replied, 『Brahman! That everything is 「made」 is the first kind of Lokayata.』 The Brahman asked, 『Gautama! Is everything 「unmade」?』 I then replied, 『Brahman! That everything is 「unmade」 is the second kind of Lokayata.』 Likewise, is everything permanent or impermanent, is everything born or unborn. I then replied, 『Brahman! This is the sixth kind of Lokayata.』 Mahamati! The Lokayata further asked me, 『Gautama! Is everything one or different? Is everything together or not together? All dharmas arise dependent on causes, because one sees the arising of various causes.』 Mahamati! I then replied, 『Brahman! This is the eleventh kind of Lokayata.』 Mahamati! He then asked me, 『Gautama! Is everything indeterminate or determinate? Is there a self or no self? Is there this world or no this world? Is there a next world or no next world? Is there liberation or no liberation? Is everything empty or not empty? Is everything void? Is it non-cessation through conditions? Is it Nirvana? Gautama! Is it made or unmade? Is there an intermediate existence or no intermediate existence?』 Mahamati! I then replied, 『Brahman! Those who speak like this, all are Lokayatas, not what I teach, but your own teachings. Brahman! I say that because of beginningless play of thought, false discrimination, and the habitual influence of afflictions, therefore, I speak of the three realms of existence (desire realm, form realm, formless realm), because one does not realize that everything is only the discrimination of one's own mind, and mistakenly believes that external objects exist, this is not like the Dharma of the heretics (referring to religions other than Buddhism).』 Mahamati! The heretics say, 『My senses, meanings, and the combination of the three can produce knowledge.』 『Brahman! I do not think so, I do not speak of cause, nor do I speak of no cause, I only speak of the discrimination of one's own mind, believing that there are characteristics of the object to be grasped and the grasper, I say that the aggregation of nominal causes and conditions gives rise to all dharmas, not like you Brahman and...』
余境界，以墮我見故。』大慧！涅槃、虛空、緣滅不成三數，何況言作有作不作。
「大慧！復有盧迦耶陀婆羅門來問我言：『瞿曇！此諸世間無明愛業因故生三有耶無因耶？』我時答言：『婆羅門！此二法盧迦耶陀，非我法耶。』婆羅門復問我言：『瞿曇！一切法墮自相耶同相耶？』我時答言：『婆羅門！此是盧迦耶陀，非我法耶。婆羅門！但有心、意、意識執著外物，皆是盧迦耶陀，非我法耶。』大慧！盧迦耶陀婆羅門，復問我言：『瞿曇！頗有法非盧迦耶陀耶。瞿曇！一切外道建立種種名字章句因譬喻說者皆是我法。』我時答言：『婆羅門！有法非汝法，非不建立，亦非不說種種名字章句，亦非不依義依義說，而非盧迦耶陀建立法。婆羅門！有法非盧迦耶陀，以彼諸法一切外道乃至於汝不能了知，以妄執著外不實法分別戲論故。何者是？謂遠離分別心觀察有無自心見相如實覺知，是故不生一切分別，不取外諸境界法故，分別心息住自住處寂靜境界，是名非盧迦耶陀，是我論法非汝論耶。婆羅門！住自住處者不生不滅故，不生不滅者不生分別心故。婆羅門！是名非盧迦耶陀。婆羅門！略說言之，以何等處識不行不取不退，不求不生不執著不樂，不見不睹不住不觸，是名為住，名異義一。婆羅門！執著種種相
【現代漢語翻譯】 現代漢語譯本 『如果我宣說有餘涅槃境界，那是因為要破除你們的常見。』大慧！涅槃、虛空、緣滅，這三者不能算作三個不同的事物，更何況說是有為或無為呢？
『大慧！又有順世外道（Lokāyata，古印度一個唯物主義哲學流派）婆羅門來問我：『喬達摩（Gautama，釋迦牟尼的姓）！這些世間眾生是因為無明、愛慾和業力而產生三有（欲有、色有、無色有）呢？還是沒有原因呢？』我當時回答說：『婆羅門！你所說的這兩種觀點都是順世外道的觀點，不是我的教法。』婆羅門又問我：『喬達摩！一切法是屬於自相（Svalakshana，自身獨有的特性）呢，還是同相（Samanya-lakshana，與其他事物共有的特性）呢？』我當時回答說：『婆羅門！這是順世外道的觀點，不是我的教法。婆羅門！只有那些執著于外物的分別心、意和意識，才是順世外道的觀點，不是我的教法。』大慧！順世外道婆羅門又問我：『喬達摩！有沒有不是順世外道的法呢？喬達摩！一切外道所建立的種種名稱、章句、因緣、譬喻，都是你的教法嗎？』我當時回答說：『婆羅門！有不是你的教法的法，它不建立任何事物，也不用種種名稱章句來說明，也不依賴於意義，而是依于義理而說，但它不是順世外道所建立的法。婆羅門！有不是順世外道的法，因為那些法是一切外道乃至你都不能瞭解的，因為你們妄自執著于外在不真實的法，進行分別和戲論。那是什麼呢？就是遠離分別心，觀察有無，如實覺知自心所顯現的景象，因此不生起一切分別，不執取外在的各種境界法，分別心止息，安住于自身本來的寂靜境界，這叫做不是順世外道的法，是我的教法，不是你的教法。婆羅門！安住于自身本來的狀態，就是不生不滅，不生不滅，就是不生起分別心。婆羅門！這叫做不是順世外道的法。婆羅門！簡單來說，在什麼地方，識（Vijñāna，識別作用）不行、不取、不退、不求、不生、不執著、不貪戀，不見、不睹、不住、不觸，這就叫做安住，名稱不同，意義相同。婆羅門！執著于種種相
【English Translation】 English version 'If I speak of a remaindered realm of Nirvana, it is because of the abandonment of the view of self.' Mahamati! Nirvana, emptiness, and cessation of causation are not to be counted as three, how much less to speak of something made or not made.
'Mahamati! Again, a Lokāyata (materialist school of thought in ancient India) Brahmin came and asked me: 'Gautama (Shakyamuni's family name)! Are these worlds born of ignorance, craving, and karma, thus causing the three realms of existence (desire realm, form realm, formless realm), or are they without cause?' I then answered: 'Brahmin! These two views are Lokāyata views, not my Dharma.' The Brahmin again asked me: 'Gautama! Do all dharmas fall under self-nature (Svalakshana, unique characteristics) or common-nature (Samanya-lakshana, shared characteristics)?' I then answered: 'Brahmin! This is Lokāyata, not my Dharma. Brahmin! Only the mind, thought, and consciousness that cling to external objects are Lokāyata, not my Dharma.' Mahamati! The Lokāyata Brahmin again asked me: 'Gautama! Is there any Dharma that is not Lokāyata? Gautama! Are all the various names, phrases, causes, and metaphors established by all the heretics your Dharma?' I then answered: 'Brahmin! There is a Dharma that is not your Dharma, which does not establish anything, nor does it explain with various names and phrases, nor does it rely on meaning, but speaks according to the principle, yet it is not a Dharma established by Lokāyata. Brahmin! There is a Dharma that is not Lokāyata, because those Dharmas cannot be understood by all the heretics, even by you, because you falsely cling to external unreal Dharmas, engaging in discrimination and play. What is it? It is to be apart from the discriminating mind, observing existence and non-existence, and truly knowing the appearances of one's own mind, thus not giving rise to all discriminations, not grasping external realms of Dharma, the discriminating mind ceases, abiding in its own place of stillness, this is called not Lokāyata, it is my doctrine, not your doctrine. Brahmin! Abiding in one's own place is not born and does not perish, not born and not perishing is not giving rise to discriminating mind. Brahmin! This is called not Lokāyata. Brahmin! Briefly speaking, in what place does consciousness (Vijñāna, the act of knowing) not proceed, not grasp, not retreat, not seek, not arise, not cling, not delight, not see, not behold, not abide, not touch, this is called abiding, the names are different, the meaning is the same. Brahmin! Clinging to various appearances
，自我和合愛著諸因，是婆羅門盧迦耶陀法，非我法耶。』大慧！盧迦耶陀婆羅門，來詣我所問如是法，我時答彼婆羅門，如向所說，時婆羅門默然而去，而不問我建立真法。時盧迦耶陀婆羅門心作是念：『此沙門釋子外於我法是可憐愍，說一切法無因無緣無有生相，惟說自心分別見法，若能覺知自心見相，則分別心滅。』大慧！汝今問我，何故盧迦耶陀種種辯說，親近供養恭敬彼人但攝欲味不攝法味？」
大慧白佛言：「世尊！何者名食句義？何者名法句義？」
佛告大慧：「善哉！善哉！善哉大慧！汝能為于未來眾生，咨問如來如是二義。善哉大慧！諦聽！諦聽！我為汝說。」
大慧白佛言：「善哉世尊！唯然受教。」
佛告大慧：「何者為食？謂食味觸味，樂求方便巧諂著味執著外境，如是等法名異義一，以不能入無二境界法門義故。複次，大慧！名為食者，依于邪見生陰有支，不離生老病死憂悲苦惱，愛生於有，如是等法名之為食。是故我及一切諸佛，說彼親近供養盧迦耶陀婆羅門者，名得食味不得法味。大慧！何者為法味？謂如實能知二種無我，以見人無我、法無我相，是故不生分別之相，如實能知諸地上上智故。爾時能離心、意、意識，入諸佛智受位之地，攝取一切諸句盡處，
{ "translations": [ "現代漢語譯本：『執著于自我和合，愛戀諸種因緣，這是婆羅門盧迦耶陀（Lokāyata，順世論）的法，不是我的法。』大慧（Mahamati）！盧迦耶陀婆羅門來到我這裡，問我這樣的法，我當時回答那位婆羅門，就像剛才所說的那樣。當時婆羅門沉默著離開了，沒有問我建立真法的事情。當時盧迦耶陀婆羅門心中這樣想：『這位沙門釋子（Śrāmaṇa，出家修行者）的教法與我的教法相悖，真是可憐，他說一切法沒有原因，沒有條件，沒有生滅的現象，只說自心的分別見解。如果能夠覺知自心的見解，那麼分別心就會滅除。』大慧！你現在問我，為什麼盧迦耶陀的種種辯論，人們親近供養恭敬他們，卻只是攝取慾望的滋味，而不是佛法的滋味？」， "", "大慧稟告佛說：「世尊（Bhagavan）！什麼叫做『食』的含義？什麼叫做『法』的含義？」", "", "佛告訴大慧：「好啊！好啊！好啊，大慧！你能夠爲了未來的眾生，詢問如來（Tathagata）這樣的兩種含義。好啊，大慧！仔細聽！仔細聽！我為你解說。」", "", "大慧稟告佛說：「好的，世尊！我願意接受教誨。」", "", "佛告訴大慧：「什麼是『食』呢？就是對食物的滋味、觸覺的滋味，以及爲了獲得這些滋味而使用的各種方便、巧詐，執著于這些滋味，執著于外在的境界。這些法，名稱不同，意義卻相同，因為它們都不能進入無二的境界法門。再者，大慧！所謂的『食』，是依附於邪見而產生的五陰（skandha，構成個體的五種要素）和十二因緣（nidana，導致生命輪迴的十二個環節），無法脫離生老病死憂悲苦惱，愛慾產生於存在。這些法都叫做『食』。因此，我和一切諸佛都說，那些親近供養盧迦耶陀婆羅門的人，是得到了『食』的滋味，而沒有得到『法』的滋味。大慧！什麼是『法』的滋味呢？就是如實地瞭解兩種無我（nairatmya，佛教關於沒有『我』的教義），即見到人無我（pudgala-nairatmya，個體不存在永恒不變的『我』）和法無我（dharma-nairatmya，事物不存在永恒不變的自性）。因此，不產生分別的念頭，如實地瞭解各個菩薩地的智慧。那時，能夠脫離心、意、意識，進入諸佛的智慧境界，獲得受記的地位，攝取一切語句的終極意義。" ], "english_translations": [ "English version: 『Clinging to the aggregation of self and loving various causes is the dharma of the Lokāyata (materialist) Brahmins, not my dharma.』 Mahamati! The Lokāyata Brahmins came to me and asked about such a dharma, and I answered them as I just said. At that time, the Brahmin left in silence and did not ask me about establishing the true dharma. At that time, the Lokāyata Brahmin thought in his heart: 『This Śrāmaṇa (ascetic) Śākya's (Shakya, referring to the Buddha) teaching is contrary to my teaching, which is pitiful. He says that all dharmas have no cause, no condition, and no arising phenomena, and only speaks of the discriminating views of one's own mind. If one can be aware of the appearances of one's own mind, then the discriminating mind will cease.』 Mahamati! You now ask me why the various arguments of the Lokāyatas are such that people approach, support, and respect them, but only grasp the taste of desire and not the taste of dharma?」", "", "Mahamati said to the Buddha (Bhagavan): 「World Honored One (Bhagavan)! What is the meaning of 『food,』 and what is the meaning of 『dharma』?」", "", "The Buddha said to Mahamati: 「Excellent! Excellent! Excellent, Mahamati! You are able to ask the Tathagata (Thus Come One) about these two meanings for the sake of future beings. Good, Mahamati! Listen carefully! Listen carefully! I will explain it to you.」", "", "Mahamati said to the Buddha: 「Excellent, World Honored One! I am ready to receive your teachings.」", "", "The Buddha said to Mahamati: 「What is 『food』? It refers to the taste of food, the taste of touch, the various means and cunning used to obtain these tastes, clinging to these tastes, and clinging to external realms. These dharmas have different names but the same meaning, because they cannot enter the gate of the non-dual realm. Furthermore, Mahamati! What is called 『food』 is dependent on wrong views, giving rise to the five skandhas (aggregates) and the twelve nidanas (links of dependent origination), unable to escape birth, old age, sickness, death, sorrow, grief, and suffering. Desire arises from existence. These dharmas are all called 『food.』 Therefore, I and all the Buddhas say that those who approach and support the Lokāyata Brahmins obtain the taste of 『food』 but do not obtain the taste of 『dharma.』 Mahamati! What is the taste of 『dharma』? It is to truly know the two kinds of no-self (nairatmya), that is, to see the characteristics of the no-self of persons (pudgala-nairatmya) and the no-self of dharmas (dharma-nairatmya). Therefore, no discriminating thoughts arise, and one truly understands the wisdom of each Bodhisattva ground. At that time, one can be free from mind, thought, and consciousness, enter the wisdom realm of all Buddhas, obtain the position of prediction, and grasp the ultimate meaning of all statements." ] }
如實能知一切諸佛自在之處，名為法味，不墮一切邪見戲論分別二邊。大慧！外道說法多令眾生墮於二邊，不令智者墮於二邊。何以故？大慧！諸外道等多說斷常，以無因故墮于常見，見因滅故墮于斷見。大慧！我說如實見不著生滅，是故我說名為法味。大慧！是名我說食味法味。大慧！汝及諸菩薩摩訶薩當學此法。」
爾時世尊重說偈言：
「我攝取眾生， 依戒降諸惡； 智慧滅邪見， 三解脫增長。 外道虛妄說， 皆是世俗論； 以邪見因果， 無正見立論。 我立建立法， 離虛妄因見； 為諸弟子說， 離於世俗法。 惟心無外法， 以無二邊心； 能取可取法， 離於斷常見。 但心所行處， 皆是世俗論； 若能觀自心， 不見諸虛妄。 來者見因生， 去者見果滅； 如實知去來， 不分別虛妄。 常無常及作， 不作彼此物； 如是等諸法， 皆是世俗論。」
入楞伽經涅槃品第六
爾時聖者大慧菩薩白佛言：「世尊！如佛所言涅槃涅槃者，以何等法名為涅槃？而諸外道各各虛妄分別涅槃。」
佛告大慧菩薩言：「善哉！善哉！善哉大慧！諦聽！諦聽！當爲汝說。諸外道等虛妄分別涅槃之相，如彼外道所分
【現代漢語翻譯】 現代漢語譯本： '如果能夠如實地瞭解一切諸佛自在的境界，這叫做『法味』，不會落入一切邪見、戲論和分別的兩種極端。大慧（Mahamati，菩薩名）！外道的說法大多使眾生落入兩種極端，卻不會使有智慧的人落入兩種極端。為什麼呢？大慧！因為外道大多談論斷滅和常恒，因為沒有因的緣故而落入常見，因為見到因滅的緣故而落入斷見。大慧！我說如實地見，就不會執著于生滅，因此我說這叫做『法味』。大慧！這叫做我所說的食味法味。大慧！你和各位菩薩摩訶薩應當學習這個法。'
當時，世尊又說了偈語：
'我攝取眾生，依戒律來降伏各種惡行； 智慧能滅除邪見，三種解脫因此增長。 外道的虛妄說法，都是世俗的言論； 以邪見的因果關係，無法建立正確的理論。 我建立的法，遠離虛妄的因見； 為各位弟子宣說，遠離世俗的法。 唯有心而沒有外在的法，以沒有二邊的心； 能取和可取的法，遠離斷見和常見。 只是心所執行的地方，都是世俗的言論； 如果能觀察自己的心，就看不見各種虛妄。 來者看見因的生起，去者看見果的滅亡； 如實地知道去來，就不分別虛妄。 常與無常以及作為，不作為和彼此之物； 像這些法，都是世俗的言論。'
《入楞伽經·涅槃品》第六
當時，聖者大慧菩薩對佛說：'世尊！正如佛所說的涅槃涅槃，用什麼樣的法才能稱為涅槃？而各外道都虛妄地分別涅槃。'
佛告訴大慧菩薩說：'好啊！好啊！太好了，大慧！仔細聽！仔細聽！我將為你解說。各外道虛妄地分別涅槃的相狀，就像那些外道所分別的那樣。' English version: 'If one can truly know the state of ease of all Buddhas, this is called 『the taste of Dharma』 (Dharmarasa), and one will not fall into the two extremes of all wrong views, playful debates, and discriminations. Mahamati (name of a Bodhisattva)! The teachings of non-Buddhists mostly cause sentient beings to fall into two extremes, but they do not cause the wise to fall into two extremes. Why is that? Mahamati! Because non-Buddhists mostly talk about annihilation and permanence; because of the absence of a cause, they fall into the view of permanence; because of seeing the cessation of a cause, they fall into the view of annihilation. Mahamati! I say that truly seeing does not cling to arising and ceasing; therefore, I say this is called 『the taste of Dharma』. Mahamati! This is what I call the taste of food and the taste of Dharma. Mahamati! You and all the Bodhisattva-Mahasattvas should learn this Dharma.'
At that time, the World Honored One spoke again in verse:
'I gather sentient beings, relying on precepts to subdue all evils; Wisdom can extinguish wrong views, and the three liberations thus increase. The false teachings of non-Buddhists are all worldly discourses; With the cause and effect of wrong views, correct theories cannot be established. The Dharma I establish is far from false causes and views; I proclaim it to all disciples, away from worldly Dharmas. Only mind, without external Dharmas, with a mind free from two extremes; The graspable and the grasped are far from the views of annihilation and permanence. Only the places where the mind travels are worldly discourses; If one can observe one's own mind, one will not see any falsehoods. Those who come see the arising of causes, those who go see the cessation of effects; Truly knowing coming and going, one does not discriminate falsehoods. Permanence and impermanence, and doing and not doing, this and that; Such Dharmas are all worldly discourses.'
《Lankavatara Sutra, Nirvana Chapter》 Sixth
At that time, the venerable Mahamati Bodhisattva said to the Buddha: 'World Honored One! As the Buddha says, Nirvana, Nirvana, by what Dharma is it called Nirvana? And the non-Buddhists each falsely discriminate Nirvana.'
The Buddha told Mahamati Bodhisattva: 'Good! Good! Excellent, Mahamati! Listen carefully! Listen carefully! I will explain it to you. The non-Buddhists falsely discriminate the characteristics of Nirvana, just as those non-Buddhists discriminate.'
【English Translation】 English version: 'If one can truly know the state of ease of all Buddhas, this is called 『the taste of Dharma』 (Dharmarasa), and one will not fall into the two extremes of all wrong views, playful debates, and discriminations. Mahamati (name of a Bodhisattva)! The teachings of non-Buddhists mostly cause sentient beings to fall into two extremes, but they do not cause the wise to fall into two extremes. Why is that? Mahamati! Because non-Buddhists mostly talk about annihilation and permanence; because of the absence of a cause, they fall into the view of permanence; because of seeing the cessation of a cause, they fall into the view of annihilation. Mahamati! I say that truly seeing does not cling to arising and ceasing; therefore, I say this is called 『the taste of Dharma』. Mahamati! This is what I call the taste of food and the taste of Dharma. Mahamati! You and all the Bodhisattva-Mahasattvas should learn this Dharma.'
At that time, the World Honored One spoke again in verse:
'I gather sentient beings, relying on precepts to subdue all evils; Wisdom can extinguish wrong views, and the three liberations thus increase. The false teachings of non-Buddhists are all worldly discourses; With the cause and effect of wrong views, correct theories cannot be established. The Dharma I establish is far from false causes and views; I proclaim it to all disciples, away from worldly Dharmas. Only mind, without external Dharmas, with a mind free from two extremes; The graspable and the grasped are far from the views of annihilation and permanence. Only the places where the mind travels are worldly discourses; If one can observe one's own mind, one will not see any falsehoods. Those who come see the arising of causes, those who go see the cessation of effects; Truly knowing coming and going, one does not discriminate falsehoods. Permanence and impermanence, and doing and not doing, this and that; Such Dharmas are all worldly discourses.'
《Lankavatara Sutra, Nirvana Chapter》 Sixth
At that time, the venerable Mahamati Bodhisattva said to the Buddha: 'World Honored One! As the Buddha says, Nirvana, Nirvana, by what Dharma is it called Nirvana? And the non-Buddhists each falsely discriminate Nirvana.'
The Buddha told Mahamati Bodhisattva: 'Good! Good! Excellent, Mahamati! Listen carefully! Listen carefully! I will explain it to you. The non-Buddhists falsely discriminate the characteristics of Nirvana, just as those non-Buddhists discriminate.'
別者無是涅槃。」
大慧白佛言：「善哉世尊！唯然受教。」
佛告大慧：「有諸外道厭諸境界，見陰、界、入滅諸法無常，心心數法不生現前，以不憶念過去未來現樂境界，諸陰盡處如燈火滅種種風止，不取諸相妄想分別，名為涅槃。大慧！而彼外道見如是法生涅槃心，非見滅故名為涅槃。大慧！或有外道從方至方，名為涅槃。大慧！復有外道，分別諸境如風，是故分別，名為涅槃。大慧！復有外道作如是說，不見能見所見境界不滅，名為涅槃。複次，大慧！復有外道作如是說，不見分別見常無常，名為涅槃。複次，大慧！復有外道作如是言，分別見諸種種異相能生諸苦，以自心見虛妄分別一切諸相怖畏諸相，見於無相深心愛樂生涅槃想。複次，大慧！復有外道，見一切法自相同相不生滅想，分別過去未來現在諸法是有，名為涅槃。複次，大慧！復有外道，見我人眾生壽命壽者諸法不滅，虛妄分別，名為涅槃。複次，大慧！有餘外道，無智慧故分別所見自性，人命轉變分別轉變，名為涅槃。複次，大慧！有餘外道說如是言，罪盡故福德亦盡，名為涅槃。複次，大慧！有餘外道言，煩惱盡依智故，名為涅槃。複次，大慧！有餘外道說如是言，見自在天造作眾生，虛妄分別，名為涅槃。複次，大慧！有餘外
【現代漢語翻譯】 現代漢語譯本： 『除此之外沒有其他的涅槃。』
大慧菩薩對佛說：『太好了，世尊！我謹遵教誨。』
佛告訴大慧菩薩：『有一些外道厭惡各種境界，看到五陰（色、受、想、行、識）、十二界（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法）、十八入（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，眼識、耳識、鼻識、舌識、身識、意識）滅盡，諸法無常，心和心所法不再生起顯現，不再憶念過去、未來和現在的快樂境界，諸陰消盡之處就像燈火熄滅，各種風都停止，不執取各種表相，沒有虛妄的分別，就稱之為涅槃。大慧，這些外道因為見到這樣的法而生起涅槃之心，並非因為見到滅盡的緣故而稱之為涅槃。大慧，有些外道從一個地方到另一個地方，就稱之為涅槃。大慧，還有些外道，分別各種境界就像風一樣，因此進行分別，就稱之為涅槃。大慧，還有些外道這樣說，不見能見的主體、所見的客體和境界的滅亡，就稱之為涅槃。此外，大慧，還有些外道這樣說，不見分別見到的常與無常，就稱之為涅槃。此外，大慧，還有些外道這樣說，分別見到各種不同的表相會產生各種痛苦，因為自己內心見到虛妄的分別，對一切表相感到恐懼，見到無相就深深地喜愛，從而產生涅槃的想法。此外，大慧，還有些外道，認為一切法的自相和共相都不生不滅，分別過去、未來和現在的諸法是實有的，就稱之為涅槃。此外，大慧，還有些外道，認為我（atman）、人（pudgala）、眾生（sattva）、壽命（jīvita）、壽者（posa）等諸法不滅，進行虛妄的分別，就稱之為涅槃。此外，大慧，還有其他外道，因為沒有智慧，所以分別所見事物的自性，認為人的生命會轉變，並分別這種轉變，就稱之為涅槃。此外，大慧，還有其他外道這樣說，罪業消盡，福德也消盡，就稱之為涅槃。此外，大慧，還有其他外道說，煩惱消盡，依靠智慧，就稱之為涅槃。此外，大慧，還有其他外道這樣說，認為自在天（Īśvara）創造了眾生，進行虛妄的分別，就稱之為涅槃。此外，大慧，還有其他外
【English Translation】 English version: 『There is no other Nirvana besides this.』
Mahamati (Great Wisdom) said to the Buddha: 『Excellent, World Honored One! I respectfully receive your teaching.』
The Buddha told Mahamati: 『There are some non-Buddhist practitioners who are disgusted with all realms. They see that the skandhas (form, feeling, perception, mental formations, consciousness), the dhatus (sense bases: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma), and the ayatanas (sense spheres: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, mental objects) are impermanent. Mental activities and mental events do not arise and manifest. They do not recall past, future, or present pleasurable realms. The place where all skandhas are exhausted is like a lamp extinguished, and all winds cease. They do not grasp onto any characteristics or engage in delusional discriminations, and they call this Nirvana. Mahamati, these non-Buddhists develop a mind of Nirvana because they see such a dharma, but it is not called Nirvana because they see cessation. Mahamati, some non-Buddhists go from one place to another and call it Nirvana. Mahamati, some non-Buddhists discriminate various realms like the wind; therefore, they discriminate and call it Nirvana. Mahamati, some non-Buddhists say that not seeing the seer, the seen, and the cessation of realms is called Nirvana. Furthermore, Mahamati, some non-Buddhists say that not seeing the discrimination between permanence and impermanence is called Nirvana. Furthermore, Mahamati, some non-Buddhists say that discriminating and seeing various different characteristics can produce all kinds of suffering. Because their own minds see false discriminations, they fear all characteristics. Seeing no-characteristics, they deeply love and delight in it, giving rise to the thought of Nirvana. Furthermore, Mahamati, some non-Buddhists think that the self-nature and common nature of all dharmas are neither produced nor destroyed. They discriminate that past, future, and present dharmas are real and call it Nirvana. Furthermore, Mahamati, some non-Buddhists think that the self (atman), person (pudgala), sentient being (sattva), life (jīvita), and life-span (posa) do not perish. They engage in false discriminations and call it Nirvana. Furthermore, Mahamati, some other non-Buddhists, because they lack wisdom, discriminate the self-nature of what they see. They think that human life transforms and discriminate this transformation, calling it Nirvana. Furthermore, Mahamati, some other non-Buddhists say that when sins are exhausted, merits are also exhausted, and this is called Nirvana. Furthermore, Mahamati, some other non-Buddhists say that when afflictions are exhausted, relying on wisdom, this is called Nirvana. Furthermore, Mahamati, some other non-Buddhists say that seeing Ishvara (自在天) creating sentient beings, they engage in false discriminations and call it Nirvana. Furthermore, Mahamati, some other non-
道言，諸眾生迭共因生非余因作，如彼外道執著于因不知不覺，愚癡闇鈍虛妄分別，名為涅槃。複次，大慧！有餘外道說證諦道虛妄分別，名為涅槃。複次，大慧！有餘外道作如是言，有作所作而共和合見一異俱不俱，虛妄分別，名為涅槃。複次，大慧！有餘外道言，一切法自然而生，猶如幻師出種種形像，見種種寶棘刺等物自然而生，虛妄分別，名為涅槃。複次，大慧！有餘外道言，諸萬物皆是時作，覺知唯時，虛妄分別，名為涅槃。複次，大慧！有餘外道言，見有物見無物見有無物，如是分別，名為涅槃。複次，大慧！余建立法智者說言，如實見者唯是自心，而不取著外諸境界離四種法，見一切法如彼彼法住，不見自心分別之相，不墮二邊不見能取可取境界，見世間建立一切不實迷如實法，以不取諸法名之為實，以自內身證聖智法，如實而知二種無我，離於二種諸煩惱垢，清凈二障如實能知上上地相，入如來地得如幻三昧，遠離心、意、意識分別如是等見，名為涅槃。大慧！復有諸外道等，邪見覺觀而說諸論，不與如實正法相應，而諸智者遠離訶嘖。大慧！如是等外道，皆墮二邊虛妄分別，無實涅槃。大慧！一切外道如是虛妄分別涅槃，無人住世間無人入涅槃。何以故？一切外道依自心論虛妄分別無如實智，如彼
【現代漢語翻譯】 現代漢語譯本：道說，一切眾生相互因緣而生，並非由其他原因造成。就像那些外道執著于因，卻不知不覺，愚癡闇昧，虛妄分別，就稱之為涅槃（Nirvana，寂滅）。 其次，大慧（Mahamati，菩薩名）！還有一些外道說，證得真諦之道，只是虛妄分別，就稱之為涅槃。 其次，大慧！還有一些外道這樣說，有能作和所作，並且共同和合，見到一、異、俱、不俱，都是虛妄分別，就稱之為涅槃。 其次，大慧！還有一些外道說，一切法都是自然而生，就像幻術師變出種種形象，見到種種寶物、荊棘等物，都是自然而生，虛妄分別，就稱之為涅槃。 其次，大慧！還有一些外道說，一切萬物都是由時間所造，覺知唯有時間，虛妄分別，就稱之為涅槃。 其次，大慧！還有一些外道說，見到有物、見到無物、見到有無物，像這樣分別，就稱之為涅槃。 其次，大慧！還有一些建立法的智者說，如實見到者唯有自心，而不執著于外在的各種境界，遠離四種法，見到一切法都如其本來的樣子存在，不見自心分別的相狀，不墮入二邊，不見能取和可取的境界，見到世間建立的一切都不真實，迷惑于如實之法，以不執取諸法為實，以自身證得聖智之法，如實地了知兩種無我（人無我、法無我），遠離兩種煩惱垢（煩惱障、所知障），清凈兩種障礙，如實地能知上上地的相狀，進入如來地，得到如幻三昧（illusion-like samadhi，如幻的禪定），遠離心、意、意識的分別，像這樣的見解，就稱之為涅槃。 大慧！還有一些外道等，以邪見覺觀而說各種理論，不與如實的正法相應，而有智慧的人會遠離並呵斥這些理論。大慧！像這些外道，都墮入二邊的虛妄分別，沒有真實的涅槃。 大慧！一切外道像這樣虛妄分別涅槃，沒有人能安住世間，也沒有人能進入涅槃。為什麼呢？一切外道都依賴於自己的心論，虛妄分別，沒有如實的智慧，就像那些...
【English Translation】 English version: The Path says that all sentient beings are born from mutual causes and conditions, not created by other causes. Like those non-Buddhists who are attached to causes, yet are unaware and unenlightened, foolish and dull, making false distinctions, and call that Nirvana (Nirvana, extinction). Furthermore, Mahamati (Mahamati, name of a Bodhisattva)! There are other non-Buddhists who say that realizing the path of truth is merely false discrimination, and call that Nirvana. Furthermore, Mahamati! There are other non-Buddhists who say this: there is an agent and an object, and they are jointly combined, seeing one, different, both, or neither, all of which are false discriminations, and call that Nirvana. Furthermore, Mahamati! There are other non-Buddhists who say that all dharmas arise naturally, just like a magician conjuring various forms, seeing various treasures, thorns, and other things, all arising naturally, which are false discriminations, and call that Nirvana. Furthermore, Mahamati! There are other non-Buddhists who say that all things are made by time, aware only of time, which are false discriminations, and call that Nirvana. Furthermore, Mahamati! There are other non-Buddhists who say that seeing something existing, seeing something non-existing, seeing something both existing and non-existing, such distinctions are called Nirvana. Furthermore, Mahamati! There are other wise men who establish the Dharma and say that what is truly seen is only one's own mind, without being attached to external realms, being apart from the four dharmas, seeing all dharmas as they are, not seeing the appearance of one's own mind's discriminations, not falling into the two extremes, not seeing the perceiver and the perceived, seeing that all that is established in the world is unreal, being deluded by the true Dharma, taking non-attachment to all dharmas as reality, realizing the Dharma of holy wisdom within oneself, truly knowing the two kinds of selflessness (selflessness of persons, selflessness of phenomena), being apart from the two kinds of defilements (afflictive obscurations, cognitive obscurations), purifying the two obscurations, truly knowing the characteristics of the higher and higher grounds, entering the Tathagata ground, attaining the illusion-like samadhi (illusion-like samadhi, illusion-like concentration), being apart from the discriminations of mind, thought, and consciousness, such views are called Nirvana. Mahamati! There are also other non-Buddhists who speak various theories with wrong views and perceptions, not corresponding to the true Dharma, and wise people will stay away from and criticize these theories. Mahamati! Like these non-Buddhists, they all fall into the false discriminations of the two extremes, and there is no real Nirvana. Mahamati! All non-Buddhists falsely discriminate Nirvana in this way, no one can abide in the world, and no one can enter Nirvana. Why? All non-Buddhists rely on their own mind's theories, falsely discriminating, without true wisdom, like those...
外道自心分別無如是法，去來搖動無有如是外道涅槃。大慧！汝及一切諸菩薩等，應當遠離一切外道虛妄涅槃。」
爾時世尊重說偈言：
「外道涅槃見， 各各起分別； 皆從心相生， 無解脫方便。 不離縛所縛， 遠離諸方便； 自生解脫想， 而實無解脫。 外道建立法， 眾智各異取； 彼悉無解脫， 愚癡妄分別。 一切癡外道， 妄見作所作； 是故無解脫， 以說有無法。 凡夫樂戲論， 不聞真實慧； 言語三界本， 如實智滅苦。 譬如鏡中像， 雖見而非有； 熏習鏡心見， 凡夫言有二。 不知唯心見， 是故分別二； 如實知但心， 分別則不生。 心名為種種， 離能見可見； 見相無可見， 凡夫妄分別。 三有惟妄想， 外境界實無； 妄想見種種， 凡夫不能知。 經經說分別， 種種異名字； 離於言語法， 不說不可得。」
入楞伽經法身品第七
爾時聖者大慧菩薩白佛言：「世尊！如來、應、正遍知，惟愿演說自身所證內覺知法，以何等法名為法身？我及一切諸菩薩等，善知如來法身之相，自身及他俱入無疑。」
佛告大慧菩薩言：「善哉！善哉！善哉大慧
【現代漢語翻譯】 現代漢語譯本： 外道的自心分別認為沒有這樣的法，他們那種來來回回、搖擺不定的狀態，根本不是外道所說的涅槃（Nirvana，寂滅）。大慧（Mahamati，菩薩名）！你以及一切諸菩薩等，應當遠離一切外道虛妄的涅槃。'
這時，世尊又說了偈語：
'外道的涅槃見解，各自產生種種分別； 都從心識的表相生起，沒有真正的解脫方法。 沒有脫離束縛卻自以為解脫，遠離了真正的解脫途徑； 自己產生了解脫的想法，而實際上並沒有解脫。 外道建立的法，眾人的智慧各自有不同的理解； 他們都沒有解脫，愚癡地妄加分別。 一切愚癡的外道，錯誤地認為有能作者和所作事； 因此沒有解脫，因為他們宣說有和無的對立。 凡夫喜歡戲論，不聽聞真實的智慧； 言語是三界（Trailokya，欲界、色界、無色界）的根本，如實的智慧才能滅除痛苦。 譬如鏡子中的影像，雖然能看見但並非真實存在； 熏習了鏡子的心識所產生的見解，凡夫就說有二元對立。 不知道萬法唯心所現，所以才分別有二； 如實地知道一切都只是心，分別念就不會產生。 心被稱為種種不同的名稱，離開了能見和可見； 能見之相和所見之物都沒有實在的自性，凡夫卻妄加分別。 三有（欲有、色有、無色有）都只是虛妄的想像，外在的境界實際上並不存在； 由於虛妄的想像而見到種種差別，凡夫不能明白這個道理。 經典中常常說到分別，用種種不同的名稱來描述它； 離開了言語和法則，就無法描述它。'
《入楞伽經·法身品》第七
這時，聖者大慧菩薩（Mahamati，菩薩名）對佛說：『世尊！如來（Tathagata，佛的稱號）、應供（Arhat，佛的稱號）、正遍知（Samyaksambuddha，佛的稱號），希望您能演說您自身所證悟的內覺知法，用什麼樣的法才能稱為法身（Dharmakaya，佛的法性之身）？我和一切諸菩薩等，才能清楚地瞭解如來法身的相狀，自身和他人都能毫無疑問地進入這種境界。』
佛告訴大慧菩薩（Mahamati，菩薩名）說：『好啊！好啊！大慧（Mahamati，菩薩名）！』
【English Translation】 English version: The heretics' own mind distinguishes that there is no such Dharma (law, teaching), and their coming and going, wavering, is not the Nirvana (extinction of suffering) of the heretics. Mahamati (name of a Bodhisattva)! You and all the Bodhisattvas should stay away from the false Nirvana of all heretics.'
At that time, the World Honored One spoke in verse:
'The heretics' views on Nirvana, Each gives rise to various distinctions; All arise from the appearances of the mind, There is no expedient means of liberation. Not freed from the bound by bondage, Far from all expedient means; They imagine themselves liberated, But in reality, there is no liberation. The doctrines established by heretics, Each takes differently according to their wisdom; None of them are liberated, Foolishly making false distinctions. All foolish heretics, Falsely see an agent and an action; Therefore, there is no liberation, Because they speak of existence and non-existence. Ordinary people delight in sophistry, They do not hear the true wisdom; Speech is the origin of the three realms (Trailokya, realm of desire, realm of form, realm of formlessness), True wisdom extinguishes suffering. Like an image in a mirror, Though seen, it is not real; The mind is influenced by the mirror's perception, Ordinary people say there is duality. Not knowing it is only the mind that sees, Therefore, they distinguish duality; Truly knowing it is only the mind, Distinctions will not arise. The mind is called by various names, Apart from the seer and the seen; The appearance of seeing and the seen have no reality, Ordinary people make false distinctions. The three existences are only false thoughts, External realms are truly non-existent; Seeing various differences due to false thoughts, Ordinary people cannot understand this. The sutras often speak of distinctions, With various different names; Apart from language and laws, It cannot be described.'
《Lankavatara Sutra, Chapter Seven on the Dharmakaya》
At that time, the venerable Mahamati Bodhisattva (name of a Bodhisattva) said to the Buddha: 'World Honored One! Tathagata (title of the Buddha), Arhat (title of the Buddha), Samyaksambuddha (title of the Buddha), I wish you would explain the Dharma of inner awareness that you have realized yourself. By what Dharma is it called Dharmakaya (the body of the Dharma nature of the Buddha)? I and all the Bodhisattvas can clearly understand the characteristics of the Tathagata's Dharmakaya, so that ourselves and others can enter this state without doubt.'
The Buddha said to Mahamati Bodhisattva (name of a Bodhisattva): 'Good! Good! Mahamati (name of a Bodhisattva)!'
！汝有所疑隨意所問，為汝分別。」
大慧白佛言：「善哉世尊！唯然受教。」即白佛言：「世尊！如來、應、正遍知法身者，為作法耶非作法耶？為是因耶為是果耶？為能見耶為所見耶？為是說耶為可說耶？為是智耶智所覺耶？如是等辭句，如來法身為異耶為不異耶？」
佛告大慧：「如來、應、正遍知法身之相，如是辭句等，非作法非不作法非因非果。何以故？以二邊有過故。大慧！若言如來是作法者是則無常，若無常者一切作法應是如來，而佛、如來、應、正遍知不許此法。大慧！若如來法身非作法者則是無身，言有修行無量功德一切行者則是虛妄。大慧！若不作者應同兔角石女兒等，以無作因亦無身故。大慧！若法非因非果非有非無，而彼法體離四種相。大慧！彼四種法名世間言說。大慧！若法離於四種法者，彼法但有名字如石女兒。大慧！石女兒等惟是名字章句之法，說同四法，若墮四法者則智者不取，如是一切問如來句，智者應知。」
佛復告大慧：「我說一切諸法無我，汝當諦聽無我之義。夫無我者，內身無我是故無我。大慧！一切諸法自身為有他身為無，如似牛馬。大慧！譬如牛身非是馬身，馬亦非牛，是故不得言有言無，而彼自體非是無耶。大慧！一切諸法亦復如是，非無體相
【現代漢語翻譯】 現代漢語譯本：『你有什麼疑問都可以隨意提問，我為你一一解答。』
大慧菩薩對佛說：『太好了，世尊！我願意接受您的教誨。』隨即對佛說：『世尊！如來、應供、正遍知（Tathagata, Arhat, Samyak-sambuddha，佛的稱號）的法身，是造作出來的還是非造作出來的？是因還是果？是能見還是所見？是能說還是可說？是智慧還是智慧所覺悟的？像這些用詞語句，如來的法身與它們是相同還是不同呢？』
佛告訴大慧菩薩：『如來、應供、正遍知的法身之相，像這些用詞語句等等，既不是造作出來的，也不是非造作出來的，既不是因，也不是果。為什麼呢？因為執著于兩邊都有過失。大慧！如果說如來是造作出來的，那就是無常的；如果無常，那麼一切造作出來的法都應該是如來，但是佛、如來、應供、正遍知並不認可這種說法。大慧！如果如來的法身不是造作出來的，那就是沒有身體，那麼說有修行、有無量功德的一切修行者就是虛妄的。大慧！如果不造作，就應該和兔角、石女兒（Rabbit horn, stone woman's child，比喻不存在的事物）一樣，因為沒有造作的原因，也沒有身體。大慧！如果法既不是因也不是果，既不是有也不是無，那麼這個法的本體就脫離了四種相。大慧！這四種法被稱為世間的言說。大慧！如果法脫離了這四種法，那麼這個法就只有名字，就像石女兒一樣。大慧！石女兒等等只是名字章句之法，說起來和四法相同，如果落入四法之中，那麼智者就不會採納，像這樣一切關於如來的問句，智者應該明白。』
佛又告訴大慧菩薩：『我說一切諸法無我，你要仔細聽無我的含義。所謂無我，就是內身沒有我，所以是無我。大慧！一切諸法自身是有，他身是無，就像牛和馬一樣。大慧！比如牛身不是馬身，馬身也不是牛身，所以不能說是有也不能說是無，但是它們的自體並不是沒有。大慧！一切諸法也是這樣，並非沒有體相。』
【English Translation】 English version: 『If you have any doubts, feel free to ask, and I will explain them to you individually.』
Mahamati (Mahamati, a Bodhisattva) said to the Buddha: 『Excellent, World Honored One! I am willing to receive your teachings.』 Then he said to the Buddha: 『World Honored One! The Dharmakaya (Dharmakaya, the body of the Dharma) of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), Arhat (Arhat, 'Worthy One', a perfected being), Samyak-sambuddha (Samyak-sambuddha, 'Perfectly Enlightened One', a title of the Buddha), is it created or uncreated? Is it a cause or an effect? Is it the seer or the seen? Is it the speaker or the spoken? Is it wisdom or that which is awakened by wisdom? Regarding such terms and phrases, is the Dharmakaya of the Tathagata different or not different from them?』
The Buddha said to Mahamati: 『The characteristics of the Dharmakaya of the Tathagata, Arhat, Samyak-sambuddha, such as these terms and phrases, are neither created nor uncreated, neither cause nor effect. Why? Because there is fault in clinging to either extreme. Mahamati! If it is said that the Tathagata is created, then it is impermanent; if it is impermanent, then all created dharmas should be the Tathagata, but the Buddha, Tathagata, Arhat, Samyak-sambuddha does not accept this view. Mahamati! If the Dharmakaya of the Tathagata is uncreated, then it is without a body, and to say that there are practitioners with practice and immeasurable merits would be false. Mahamati! If it is uncreated, it should be like a rabbit's horn (Rabbit horn, an impossible object), a stone woman's child (stone woman's child, an impossible object), because there is no cause for creation, nor is there a body. Mahamati! If a dharma is neither cause nor effect, neither existent nor non-existent, then that dharma's essence is free from the four characteristics. Mahamati! These four dharmas are called worldly speech. Mahamati! If a dharma is free from these four dharmas, then that dharma only has a name, like a stone woman's child. Mahamati! Stone woman's child and the like are only names and phrases, which are said to be the same as the four dharmas. If one falls into the four dharmas, then the wise do not accept it. Thus, the wise should understand all questions about the Tathagata.』
The Buddha further said to Mahamati: 『I say that all dharmas are without self (無我, Anatman), you should listen carefully to the meaning of no-self. What is meant by no-self is that there is no self in the inner body, therefore it is no-self. Mahamati! All dharmas have self-nature in their own bodies, and are without self-nature in other bodies, like cows and horses. Mahamati! For example, a cow's body is not a horse's body, and a horse's body is not a cow's body, so it cannot be said to be existent or non-existent, but their own bodies are not non-existent. Mahamati! All dharmas are also like this, they are not without substance and form.』
有自體相，愚癡凡夫不知諸法無我體相，以分別心非不分別心。大慧！如是一切法空一切法不生，一切法無體相亦爾。大慧！如來法身亦復如是，於五陰中非一非異。大慧！如來法身五陰一者則是無常，以五陰是所作法故。大慧！如來法身五陰異者則有二法，不同體相，如牛二角相似不異，見有別體長短似異。大慧！若如是一切諸法應無異相而有異相，如牛左角異右角、右角異左角，如是長短相待各別，如色種種彼此差別。大慧！如是如來法身之相，於五陰中不可說一不可說異，于解脫中不可說一不可說異，于涅槃中不可說一不可說異，如是依解脫故，說名如來法身之相。大慧！若如來法身異解脫者，則同色相則是無常，若如來法身不異解脫者，則無能證所證差別。大慧！而修行者則見能證及於所證，是故非一。大慧！如是知于可知境界非一非異。大慧！若法非常非無常，非因非果，非有為非無為，非覺非不覺，非能見非可見，非離陰、界、入非即陰、界、入，非名非境界，非一非異，非俱非不俱，非相續非不相續，過一切諸法，若過諸法但有其名，若但有名彼法不生，以不生故彼法不滅，以不滅故彼法則如虛空平等。大慧！虛空非因非果，若法非因非果者，彼法則為不可觀察；不可觀察者，彼法過諸一切戲論；若過
一切諸戲論者，名如來法身。大慧！是名如來、應、正遍知法身之相，以過一切諸根境界故。」
爾時世尊重說偈言：
「離諸法及根， 非果亦非因； 已離覺所覺， 離能見可見。 諸緣及五陰， 佛無有見法； 若無有見法， 云何而分別？ 非作非不作， 非因亦非果； 非陰非離陰， 亦不在余處。 何等心分別？ 分別不能見； 彼法非是無， 諸法法自爾。 先有故言無， 先無故言有； 是故不說無， 亦不得說有。 迷於我無我， 但著于音聲； 彼墮於二邊， 妄說壞世間。 離諸一切過， 則能見我法； 是名為正見， 不謗于諸佛。」
爾時聖者大慧菩薩復白佛言：「世尊！惟愿世尊為我解說，惟愿善逝為我解說，如來處處說言諸法不生不滅。世尊復言不生不滅者，名如來法身，故言不生不滅。世尊！如來言不生不滅者，為是無法故名不生不滅？為是如來異名不生不滅？而佛如來常說，諸法不生不滅，以離建立有無法故。世尊！若一切法不生者，此不得言一切法，以一切法不生故，若依余法有此名者，世尊應為我說。」
佛告大慧菩薩言：「善哉！善哉！善哉大慧！諦聽！諦聽！當爲汝說。」
大慧菩
【現代漢語翻譯】 現代漢語譯本 『一切的戲論』指的是如來的法身（Dharmakaya，佛的真身）。大慧（Mahamati，菩薩名）！這被稱為如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）的法身之相，因為它超越了一切諸根的境界。」
這時，世尊（Bhagavan，佛的稱號）再次說了偈語：
『遠離一切法和根，既非結果也非原因；已經遠離了覺和所覺，遠離了能見和可見。 諸多的因緣和五蘊（Skandha，構成個體存在的五種要素），佛沒有對它們的見解；如果沒有對它們的見解，又怎麼能分別呢？ 既非作為也非不作為，既非原因也非結果；既非五蘊也非脫離五蘊，也不在其他地方。 什麼樣的心在分別？分別不能見到真理；那法並非不存在，諸法的本性就是如此。 因為先前存在所以說無，因為先前沒有所以說有；因此不能說無，也不能說有。 迷惑於我（Atman，個體靈魂）和無我（Anatman，沒有不變的靈魂），只是執著于音聲；他們墮入二邊（極端），虛妄地說，破壞世間。 遠離一切過失，就能見到我的法；這被稱為正見（Samyag-dṛṣṭi，正確的見解），不誹謗諸佛。』
這時，聖者大慧菩薩（Mahamati Bodhisattva）再次對佛說：『世尊！希望世尊為我解釋，希望善逝（Sugata，佛的稱號）為我解釋，如來處處說諸法不生不滅。世尊又說不生不滅，名為如來法身，所以說不生不滅。世尊！如來說不生不滅，是因為沒有法所以名為不生不滅？還是如來的另一個名字是不生不滅？而佛如來常說，諸法不生不滅，因為遠離了建立有和無的緣故。世尊！如果一切法不生，就不能說一切法，因為一切法不生；如果依靠其他法而有這個名稱，世尊應該為我說。』
佛告訴大慧菩薩說：『好啊！好啊！好啊，大慧！仔細聽！仔細聽！我將為你解說。』
大慧（Mahamati，菩薩名）！』
【English Translation】 English version 『All the discriminations are called the Dharmakaya (the body of the Dharma, the true body of the Buddha) of the Tathagata (the Thus-Gone One, an epithet of the Buddha). Mahamati (name of a Bodhisattva)! This is called the characteristic of the Dharmakaya of the Tathagata (the Thus-Gone One), Arhat (Worthy One, deserving of offerings), Samyaksambuddha (Perfectly Enlightened One), because it transcends the realm of all the senses.』
Then the Bhagavan (the Blessed One, an epithet of the Buddha) spoke again in verse:
『Apart from all dharmas and senses, neither result nor cause; having departed from the perceived and the perceiver, departed from the seer and the seen. The various conditions and the five skandhas (aggregates of existence), the Buddha has no view of them; if there is no view of them, how can there be discrimination? Neither acting nor not acting, neither cause nor result; neither the skandhas nor apart from the skandhas, nor is it in any other place. What kind of mind discriminates? Discrimination cannot see; that dharma is not non-existent, the nature of all dharmas is such. Because it existed before, it is said to be non-existent; because it did not exist before, it is said to be existent; therefore, it cannot be said to be non-existent, nor can it be said to be existent. Confused about the self (Atman, the individual soul) and the non-self (Anatman, the absence of a permanent soul), they only cling to sounds; they fall into two extremes, falsely speaking and destroying the world. Departing from all faults, one can see my Dharma; this is called right view (Samyag-dṛṣṭi, correct view), not slandering the Buddhas.』
Then the Bodhisattva Mahamati (name of a Bodhisattva), the great being, again spoke to the Buddha: 『World-Honored One! I wish that the World-Honored One would explain to me, I wish that the Sugata (Well-Gone One, an epithet of the Buddha) would explain to me, the Tathagata says everywhere that all dharmas are neither born nor destroyed. The World-Honored One also says that what is neither born nor destroyed is called the Dharmakaya of the Tathagata, therefore it is said to be neither born nor destroyed. World-Honored One! Does the Tathagata say that what is neither born nor destroyed is because there is no dharma, therefore it is called neither born nor destroyed? Or is another name of the Tathagata neither born nor destroyed? And the Buddha Tathagata always says that all dharmas are neither born nor destroyed, because they are apart from establishing existence and non-existence. World-Honored One! If all dharmas are not born, then it cannot be said that all dharmas exist, because all dharmas are not born; if this name exists relying on other dharmas, the World-Honored One should explain it to me.』
The Buddha said to the Bodhisattva Mahamati: 『Good! Good! Good, Mahamati! Listen carefully! Listen carefully! I will explain it to you.』
Mahamati (name of a Bodhisattva)!』
薩白佛言：「善哉世尊！唯然受教。」
佛告大慧：「如來法身非是無物，亦非一切法不生不滅，亦不得言依因緣有，亦非虛妄說不生不滅。大慧！我常說言不生不滅者名意生身，如來法身非諸外道聲聞辟支佛境界故，住七地菩薩亦非境界。大慧！我言不生不滅者，即如來異名。大慧！譬如釋提桓因、帝釋、王、不蘭陀羅，手爪、身體、地、浮彌、虛空、無礙，如是等種種名號名異義一，不依多名言有多體帝釋等耶。大慧！我亦如是，于娑婆世界中，三阿僧祇百千名號，凡夫雖說而不知是如來異名。大慧！或有眾生知如來者，有知自在者，有知一切智者，有知救世間者，有知為導者，有知為將者，有知為勝者，有知為妙者，有知世尊者，有知佛者，有知牛王者，有知師子者，有知仙人者，有知梵者，有知那羅延者，有知勝者，有知迦毗羅者，有知究竟者，有知阿利吒尼彌者，有知月者，有知日者，有知婆樓那者，有知毗耶娑者，有知帝釋者，有知力者，有知海者，有知不生者，有知不滅者，有知空者，有知真如者，有知實際者，有知涅槃者，有知法界者，有知法性者，有知常者，有知平等者，有知不二者，有知無相者，有知緣者，有知佛體者，有知因者，有知解脫者，有知道者，有知實諦者，有知一切智者，有
【現代漢語翻譯】 現代漢語譯本 薩白（Sapati）佛說：『太好了，世尊！我願意接受您的教誨。』
佛告訴大慧（Mahamati）：『如來的法身不是沒有實體的，也不是一切法不生不滅，也不能說是依賴因緣而有，也不是虛妄地說不生不滅。大慧！我常說的不生不滅，指的是意生身。如來的法身不是那些外道、聲聞（Sravaka）、辟支佛（Pratyekabuddha）所能理解的境界，即使是住在七地（seventh Bhumi）的菩薩也不能完全理解。大慧！我說的不生不滅，實際上是如來的另一個名字。大慧！譬如釋提桓因（Sakro devanam indrah）、帝釋（Indra）、王（King）、不蘭陀羅（Purandara），以及手爪、身體、地、浮彌（Bhumi）、虛空、無礙等等，這些種種名號，名字不同但意義相同，難道因為名字多就認為有多個帝釋嗎？大慧！我也是這樣，在這娑婆世界（Sahā world）中，有三阿僧祇（asamkhya）百千個名號，凡夫雖然說這些名號，卻不知道這些都是如來的不同名字。大慧！有的眾生知道如來，有的知道自在者，有的知道一切智者，有的知道救世間者，有的知道為導者，有的知道為將者，有的知道為勝者，有的知道為妙者，有的知道世尊，有的知道佛，有的知道牛王，有的知道師子（Simha），有的知道仙人，有的知道梵（Brahma），有的知道那羅延（Narayana），有的知道勝者，有的知道迦毗羅（Kapila），有的知道究竟者，有的知道阿利吒尼彌（Aristanemi），有的知道月，有的知道日，有的知道婆樓那（Varuna），有的知道毗耶娑（Vyasa），有的知道帝釋，有的知道力，有的知道海，有的知道不生者，有的知道不滅者，有的知道空，有的知道真如（Tathata），有的知道實際（Bhūtakoti），有的知道涅槃（Nirvana），有的知道法界（Dharmadhatu），有的知道法性（Dharmata），有的知道常，有的知道平等，有的知道不二，有的知道無相，有的知道緣，有的知道佛體，有的知道因，有的知道解脫（Moksha），有的知道道，有的知道實諦（Satya），有的知道一切智者，有的』
【English Translation】 English version Sapati Buddha said: 'Excellent, World Honored One! I will respectfully receive your teachings.'
The Buddha told Mahamati: 'The Dharmakaya (body of the Dharma) of the Tathagata (one who has thus come) is not without substance, nor is it that all dharmas (teachings, elements) are neither produced nor destroyed. Nor can it be said that it exists dependent on conditions, nor is it falsely said to be neither produced nor destroyed. Mahamati! I often say that what is neither produced nor destroyed is called the Manomayakaya (mind-made body). The Dharmakaya of the Tathagata is not the realm of those heretics, Sravakas (hearers), or Pratyekabuddhas (solitary Buddhas), and even Bodhisattvas dwelling in the seventh Bhumi (stage) cannot fully comprehend it. Mahamati! What I mean by neither produced nor destroyed is another name for the Tathagata. Mahamati! For example, Sakro devanam indrah (Lord of the Gods), Indra (chief of the gods), King, Purandara (destroyer of fortresses), as well as hand claws, body, earth, Bhumi (earth), space, unobstructed, and so on, these various names have different names but the same meaning. Is it because there are many names that we think there are multiple Indras? Mahamati! I am also like that. In this Sahā world (world of suffering), there are three asamkhya (countless) hundreds of thousands of names. Although ordinary people say these names, they do not know that these are different names for the Tathagata. Mahamati! Some beings know the Tathagata, some know the Self-Existent One, some know the All-Knowing One, some know the Savior of the World, some know the Guide, some know the Leader, some know the Victor, some know the Wonderful One, some know the World Honored One, some know the Buddha, some know the King of Bulls, some know the Simha (lion), some know the Ascetic, some know Brahma (the creator), some know Narayana (preserver), some know the Conqueror, some know Kapila (sage), some know the Ultimate One, some know Aristanemi (name of a Tirthankara), some know the Moon, some know the Sun, some know Varuna (god of water), some know Vyasa (sage), some know Indra, some know the Power, some know the Ocean, some know the Unborn, some know the Undying, some know the Empty, some know the Tathata (suchness), some know the Bhūtakoti (limit of reality), some know Nirvana (liberation), some know the Dharmadhatu (realm of Dharma), some know the Dharmata (nature of Dharma), some know the Eternal, some know the Equal, some know the Non-Dual, some know the Formless, some know the Condition, some know the Buddha-Body, some know the Cause, some know Moksha (liberation), some know the Path, some know the Satya (truth), some know the All-Knowing One, some know.'
知意生身者。大慧！如是等種種名號，如來、應、正遍知于娑婆世界及余世界中，三阿僧祇百千名號不增不減眾生皆知，如水中月不入不出，而諸凡夫不覺不知，以墮二邊相續法中，然悉恭敬供養於我，而不善解名字句義，取差別相不能自知，執著名字故虛妄分別，不生不滅名為無法，而不知是如來名號差別之相，如因陀羅、帝釋、王、不蘭陀羅等，以不能決定名與真實，隨順名字音聲取法亦復如是。大慧！于未來世愚癡凡夫說如是言，如名義亦如是，而不能知異名有義。何以故？以義無體相故。復作是言，不異名字音聲有義，名字音聲即是義。何以故？不知名字型相故。大慧！彼愚癡人不知音聲即生即滅、義不生滅故。大慧！音聲之性墮于名字，而義不同墮于名字，以離有無故，無生無體故。大慧！如來說法依自聲說，不見諸字是有無故不著名字。大慧！若人執著名字說者，彼人不名善說法者。何以故？法無名字故。大慧！是故我經中說，諸佛如來乃至不說一字不示一名。何以故？諸法無字依義無說，依分別說故。大慧！若不說法者，諸佛如來法輪斷滅；法輪滅者，亦無聲聞緣覺菩薩；無聲聞緣覺菩薩者，為何等人何等法何事說？大慧！是故菩薩摩訶薩，不應著于言說名字。大慧！名字章句非定法故，依眾生心說，
【現代漢語翻譯】 現代漢語譯本： 知曉因意念而生的身。大慧（Mahamati）！像這樣種種的名號，如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）在娑婆世界（Sahā World）及其他世界中，三個阿僧祇（asamkhya）百千名號不增不減，眾生都知道，就像水中的月亮不入不出一樣，而那些凡夫卻不覺不知，因為他們墮入了二邊相續的法中。然而，他們都恭敬供養我，卻不善於理解名字的句義，取差別之相而不能自知，執著于名字，所以虛妄分別，將不生不滅稱為無法，卻不知道這是如來名號的差別之相，就像因陀羅（Indra）、帝釋（Śakra）、王（King）、不蘭陀羅（Purandara）等一樣，因為不能決定名與真實，隨順名字音聲取法也是這樣。大慧！在未來世，愚癡的凡夫會說這樣的話：『如名義也是這樣』，卻不能知道異名有義。為什麼呢？因為義沒有體相的緣故。又會這樣說：『不異於名字音聲有義，名字音聲就是義。』為什麼呢？因為不知道名字的體相的緣故。大慧！那些愚癡的人不知道音聲是即生即滅的，而義是不生不滅的。大慧！音聲的性質墮于名字，而義不同於墮于名字，因為它離開了有無，沒有生滅和體相。大慧！如來說法是依據自己的聲音說的，不見諸字是有無的，所以不執著于名字。大慧！如果有人執著于名字來說法，那個人不能被稱為善於說法的人。為什麼呢？因為法沒有名字的緣故。大慧！因此，我在經中說，諸佛如來乃至不說一字，不示一名。為什麼呢？諸法沒有字，依據義而無說，依據分別而說。大慧！如果不說法，諸佛如來的法輪就會斷滅；法輪滅了，也就沒有聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、菩薩（Bodhisattva）；沒有聲聞、緣覺、菩薩，又為哪等人、哪等法、哪等事說法呢？大慧！因此，菩薩摩訶薩（Bodhisattva-Mahāsattva）不應該執著于言說名字。大慧！名字章句不是定法，是依據眾生的心說的。
【English Translation】 English version: To know the mind-born body. Mahamati! Such various names, Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), in the Saha World (Sahā World) and other worlds, the three asamkhyas (countless) of hundreds of thousands of names neither increase nor decrease, all beings know them, like the moon in the water neither entering nor exiting, but those ordinary people are unaware and do not know, because they have fallen into the two-sided continuous dharmas. However, they all respectfully make offerings to me, but they are not good at understanding the meaning of the names and phrases, taking the characteristics of difference and not being able to know themselves, clinging to names, therefore falsely discriminating, calling the unborn and unperishing as no-dharma, but not knowing that this is the difference in the names of the Tathagata, like Indra (Lord of the Gods), Śakra (Ruler of the Gods), King (King), Purandara (Destroyer of Forts), etc., because they cannot determine the name and the reality, taking the dharma according to the name and sound is also like this. Mahamati! In the future world, foolish ordinary people will say such words: 'The name and meaning are also like this,' but they cannot know that different names have meaning. Why? Because meaning has no substantial form. They will also say: 'There is no difference between name, sound, and meaning; name and sound are meaning.' Why? Because they do not know the substantial form of the name. Mahamati! Those foolish people do not know that sound is produced and destroyed immediately, while meaning is unborn and unperishing. Mahamati! The nature of sound falls into names, but meaning is different from falling into names, because it is apart from existence and non-existence, without birth, death, or substantial form. Mahamati! The Tathagata speaks the Dharma based on his own voice, not seeing that the letters have existence or non-existence, so he does not cling to names. Mahamati! If someone clings to names to speak the Dharma, that person cannot be called a good Dharma speaker. Why? Because the Dharma has no name. Mahamati! Therefore, I say in the sutras that all Buddhas and Tathagatas do not even speak a single word or show a single name. Why? All dharmas have no letters, and there is no speaking based on meaning, but speaking based on discrimination. Mahamati! If the Dharma is not spoken, the Dharma wheel of the Buddhas and Tathagatas will be cut off; if the Dharma wheel is destroyed, there will be no Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), or Bodhisattvas (Enlightenment Beings); without Śrāvakas, Pratyekabuddhas, or Bodhisattvas, for what kind of people, what kind of Dharma, and what kind of matter is the Dharma spoken? Mahamati! Therefore, Bodhisattva-Mahāsattvas (Great Enlightenment Beings) should not cling to words and names. Mahamati! Names and phrases are not fixed dharmas, but are spoken according to the minds of beings.
諸佛如來隨眾生信而說諸法，為令遠離心、意、意識故，不說自身內證聖智建立諸法，如實能知一切諸法寂靜相故，但見自心覺所知法，離二種心分別之相，不如是說。大慧！菩薩摩訶薩，依義不依語，若善男子、善女人，隨文字說者墮在邪見，自身失壞第一義諦，亦壞他人令不覺知。大慧！諸外道等各依自論異見言說。大慧！汝應善知一切地相，善知樂說辯才文辭章句；善知一切諸地相已，進取名句樂說辯才，善知諸法義相應相。爾時自身于無相法樂而受樂受，住大乘中令眾生知。大慧！取大乘者，即是攝受諸佛聲聞緣覺菩薩；攝受諸佛聲聞緣覺及菩薩者，即是攝受一切眾生；攝受一切諸眾生者，即是攝受勝妙法藏；攝受法藏者，即不斷佛種；不斷佛種者，不斷一切勝妙生處；以彼勝處諸菩薩等愿生彼故，置諸眾生大乘法中，十自在力，隨諸眾生形色諸使而能隨現說如實法。大慧！何者如實法？如實法者，不異不差，不取不捨，離諸戲論名如實法。大慧！善男子、善女人，不得執著文字音聲，以一切法無文字故。大慧！譬如有人為示人物以指指示，而彼愚人即執著指，不取因指所示之物。大慧！愚癡凡夫亦復如是，聞聲執著名字指故，乃至沒命終不能捨文字之指取第一義。大慧！譬如谷粟名凡夫食，不舂不吹不可得
【現代漢語翻譯】 現代漢語譯本：諸佛如來根據眾生的信念而宣說各種佛法，爲了使眾生遠離心、意、意識的束縛，所以不說自身內在證悟的聖智所建立的各種佛法，因為佛如實地能知曉一切佛法寂靜的真相。只是覺察到自心所覺知的法，遠離兩種心的分別之相，而不是像（外道）那樣宣說。大慧（Mahamati）！菩薩摩訶薩（Bodhisattva-Mahasattva）應當依從佛法的真義，而不是執著于語言文字。如果善男子、善女人，只是隨順文字表面意義去理解佛法，就會墮入邪見，自身喪失了第一義諦，也會誤導他人，使他人不能覺悟。大慧！那些外道等各自依據自己的理論和不同的見解進行言說。大慧！你應該好好地瞭解一切地相，善於運用流暢的演說辯才和優美的文辭章句；在充分了解一切地相之後，進一步掌握名句和流暢的演說辯才，善於瞭解各種佛法義理的相應之相。那時，自身就能在無相的佛法中快樂地接受快樂，安住于大乘佛法之中，使眾生也能了知。大慧！接受大乘佛法，就是攝受諸佛、聲聞、緣覺、菩薩；攝受諸佛、聲聞、緣覺以及菩薩，就是攝受一切眾生；攝受一切眾生，就是攝受殊勝微妙的法藏；攝受法藏，就是不斷絕佛種；不斷絕佛種，就是不斷絕一切殊勝美好的出生之處；因為那些殊勝之處，諸菩薩等發願往生到那裡，把眾生安置在大乘佛法之中，具有十種自在的力量，能夠隨著眾生的形貌和各種習性而隨機顯現，宣說真實不虛的佛法。大慧！什麼是真實不虛的佛法呢？真實不虛的佛法，就是不異樣、不差別，不取捨，遠離各種虛妄戲論，就叫做真實不虛的佛法。大慧！善男子、善女人，不應該執著于文字和音聲，因為一切佛法都不是文字所能完全表達的。大慧！譬如有人爲了指示某個人物，用手指去指，而那個愚蠢的人卻執著于手指，不取手指所指示的事物。大慧！愚癡的凡夫也是這樣，聽到聲音就執著于名字和指稱，直到生命終結也不能捨棄文字的指稱，去領悟第一義。大慧！譬如穀子和米，對於凡夫來說是食物，但是不經過舂米和吹糠的過程，就不能得到。
【English Translation】 English version: The Tathagatas (Thus Come Ones, Buddhas) preach the various Dharmas (teachings) according to the faith of sentient beings, in order to enable them to be free from the bonds of mind, thought, and consciousness. Therefore, they do not speak of the Dharmas established by the inner realization of the Holy Wisdom, because they truly know the tranquil nature of all Dharmas. They only perceive the Dharma known by their own mind, which is free from the duality of mental discriminations, and do not preach like (the heretics). Mahamati (Great Wisdom)! Bodhisattva-Mahasattvas (Great Bodhisattvas) should rely on the meaning of the Dharma, not on the words. If good men or good women follow the literal meaning of the words, they will fall into wrong views, lose the supreme truth themselves, and mislead others, preventing them from awakening. Mahamati! Those heretics and others each speak according to their own theories and different views. Mahamati! You should thoroughly understand all the characteristics of the lands, be skilled in eloquent speech, and possess beautiful literary expressions. After fully understanding all the characteristics of the lands, further master the names, phrases, and eloquent speech, and be skilled in understanding the corresponding aspects of the meanings of all Dharmas. At that time, you will be able to joyfully receive joy in the formless Dharma, abide in the Mahayana (Great Vehicle) Dharma, and enable sentient beings to know it. Mahamati! Accepting the Mahayana Dharma is to embrace all Buddhas, Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas; embracing all Buddhas, Sravakas, Pratyekabuddhas, and Bodhisattvas is to embrace all sentient beings; embracing all sentient beings is to embrace the supreme and wonderful Dharma treasury; embracing the Dharma treasury is to continue the Buddha-seed; continuing the Buddha-seed is to continue all supreme and wonderful places of birth; because in those supreme places, the Bodhisattvas aspire to be born there, placing sentient beings in the Mahayana Dharma, possessing the ten powers of自在(ten powers of self-mastery), and being able to manifest according to the forms and various habits of sentient beings, preaching the true Dharma. Mahamati! What is the true Dharma? The true Dharma is that which is not different, not distinct, neither grasping nor rejecting, and is free from all delusive discourses; this is called the true Dharma. Mahamati! Good men and good women should not be attached to words and sounds, because all Dharmas cannot be fully expressed by words. Mahamati! For example, if someone uses a finger to point out a person or object, the foolish person clings to the finger and does not grasp the object indicated by the finger. Mahamati! Foolish ordinary people are also like this; upon hearing a sound, they cling to names and designations, and until the end of their lives, they cannot abandon the designation of words and grasp the supreme meaning. Mahamati! For example, unhusked rice is food for ordinary people, but it cannot be obtained without husking and winnowing.
食，若其有人未作食者名為顛狂，要須次第乃至吹熟方得成食。大慧！不生不滅亦復如是，不修巧智方便行者，不得具足莊嚴法身。大慧！執著名字言得義者，如彼癡人不知舂吹，啖文字谷不得義食，以是義故當學于義，莫著文字。大慧！所言義者名為涅槃，言名字者分別相縛生世間解。大慧！義者從於多聞人得。大慧！言多聞者謂義巧方便，非聲巧方便。大慧！義方便者離於一切外道邪說亦不和雜，如是說者，自身不墮外道邪法，亦不令他墮外道法。大慧！是名多聞有義方便。大慧！欲得義者應當親近多聞智者供養恭敬，著名字者應當遠離不應親近。」
爾時大慧菩薩承諸佛力白佛言：「世尊！如來世尊說一切法不生不滅非為奇特。何以故？一切外道亦說諸因不生不滅；如來亦說虛空、非數緣滅及涅槃界不生不滅。世尊！諸外道亦說依諸因緣生諸眾生；如來亦說無明愛業分別因緣生諸世間。若爾如來亦說因緣名字相異，依外因緣能生諸法，外道亦說依外因緣而生諸法，是故如來與外道說無有差別。世尊！外道因微塵、勝、自在天、梵天等，共外九種因緣，說言諸法不生不滅；如來亦說，一切諸法不生不滅，有無不可得，以諸四大不滅，自相不生不滅。隨佛如來種種異說，而不離於外道所說，而諸外道亦說諸大
【現代漢語翻譯】 現代漢語譯本：佛陀說：『食物也是這樣，如果有人沒有製作食物，就稱他為顛狂，必須要按照次第，乃至吹火煮熟，才能成為食物。大慧！不生不滅也是這樣，不修習巧妙智慧方便之行的人，不能夠具足莊嚴的法身。大慧！執著于名字言語而認為得到了真義的人，就像那些愚癡的人，不知道舂米和吹火，吃文字的穀物，卻得不到真義的食物。因為這個緣故，應當學習真義，不要執著于文字。大慧！所說的真義，就是涅槃（Nirvana，解脫）。言語名字，是分別事物的束縛，產生世間的理解。大慧！真義是從多聞的人那裡得到的。大慧！所說的多聞，是指善巧真義的方便，不是善巧聲音的方便。大慧！善巧真義的方便，是遠離一切外道的邪說，也不和外道的邪說混雜。這樣說法的人，自身不墮入外道的邪法，也不讓別人墮入外道的邪法。大慧！這叫做多聞，具有真義的方便。大慧！想要得到真義的人，應當親近多聞的智者，供養恭敬他們；執著于名字的人，應當遠離，不應當親近。』
這時，大慧菩薩承蒙諸佛的力量，對佛說：『世尊！如來世尊說一切法不生不滅，這並不是什麼奇特之處。為什麼呢？一切外道也說諸因不生不滅；如來也說虛空（Akasa，空間）、非數緣滅（Asankhyanirodha，非數滅）以及涅槃界（Nirvana-dhatu，涅槃的境界）不生不滅。世尊！諸外道也說依靠諸因緣產生諸眾生；如來也說無明（Avidya，對事物真相的迷惑）、愛（Trsna，貪愛）、業（Karma，行為）以及分別（Vikalpa，區分）的因緣產生諸世間。如果這樣，如來說因緣的名字雖然不同，但也是依靠外在的因緣能夠產生諸法，外道也說依靠外在的因緣而產生諸法，所以如來說的和外道說的沒有什麼差別。世尊！外道依靠微塵（Paramanu，極小的物質粒子）、勝（Visesa，特殊的性質）、自在天（Isvara，主宰之神）、梵天（Brahma，創造之神）等，共外九種因緣，說諸法不生不滅；如來也說，一切諸法不生不滅，有和無都不可得，因為諸四大（Mahabhuta，地、水、火、風）不滅，自相不生不滅。跟隨佛如來種種不同的說法，卻沒有離開外道所說的，而且諸外道也說諸大
【English Translation】 English version: The Buddha said: 'Food is also like this. If someone hasn't prepared food, they are called mad. It is necessary to follow the proper order, even to blow on the fire until it is cooked, to make it into food. Mahamati! Non-origination and non-cessation are also like this. Those who do not cultivate skillful wisdom and expedient practices cannot fully adorn the Dharma body. Mahamati! Those who cling to names and words and think they have attained the meaning are like those foolish people who do not know how to husk rice or blow on the fire. They eat the grain of words but do not obtain the food of meaning. For this reason, you should learn the meaning and not cling to the words. Mahamati! What is called meaning is Nirvana (Nirvana, liberation). Words and names are the bonds of discrimination, giving rise to worldly understanding. Mahamati! Meaning is obtained from those who are learned. Mahamati! What is called learned refers to skillful means of meaning, not skillful means of sound. Mahamati! Skillful means of meaning are separate from all heretical teachings of external paths and are not mixed with them. Those who speak in this way do not themselves fall into the heretical teachings of external paths, nor do they cause others to fall into the external paths. Mahamati! This is called learned, having skillful means of meaning. Mahamati! Those who wish to obtain meaning should draw near to learned and wise people, offering them reverence and respect; those who cling to names should stay away and not draw near.'
Then, Mahamati Bodhisattva, empowered by the Buddhas, said to the Buddha: 'World Honored One! It is not extraordinary that the Tathagata, the World Honored One, says that all dharmas are neither born nor destroyed. Why? All external paths also say that causes are neither born nor destroyed; the Tathagata also says that space (Akasa, space), cessation through non-calculation (Asankhyanirodha, cessation through non-calculation), and the realm of Nirvana (Nirvana-dhatu, the realm of Nirvana) are neither born nor destroyed. World Honored One! The external paths also say that all beings are born from various causes and conditions; the Tathagata also says that ignorance (Avidya, delusion about the true nature of things), craving (Trsna, desire), karma (Karma, action), and discrimination (Vikalpa, distinction) are the causes and conditions for the arising of the world. If this is so, although the Tathagata speaks of different names for causes and conditions, he also relies on external causes and conditions to produce all dharmas, and the external paths also say that all dharmas arise from external causes and conditions. Therefore, there is no difference between what the Tathagata says and what the external paths say. World Honored One! The external paths rely on atoms (Paramanu, extremely small particles of matter), specific qualities (Visesa, special qualities), Isvara (Isvara, a sovereign god), Brahma (Brahma, a creator god), etc., a total of nine external causes and conditions, and say that all dharmas are neither born nor destroyed; the Tathagata also says that all dharmas are neither born nor destroyed, and that existence and non-existence are unattainable, because the four great elements (Mahabhuta, earth, water, fire, and wind) do not perish, and their self-nature is neither born nor destroyed. Following the various different teachings of the Buddha Tathagata, one does not depart from what the external paths say, and the external paths also speak of the great
不離大體。世尊！諸外道分別諸大，如來亦爾分別諸大。世尊！以是義故，如來所說不異外道，若不同者如來應說所有異相，若有異相當知不同外道所說。世尊！若佛如來於自法中不說勝相者，諸外道中亦應有佛，以說諸法不生不滅，如來常說一世界中而有多佛俱出世者，無有是處。如向所說一世界中應有多佛。何以故？所說有無因無差故。如佛所說言無虛謬，云何世尊于自法中不說勝相？」
佛告大慧言：「大慧！我所說法不生不滅者，不同外道不生不滅，亦不同彼不生無常法。何以故？大慧！諸外道說有實有體性不生不變相，我不如是墮于有無朋黨聚中。大慧！我說離有無法，離生住滅相，非有非無，見諸一切種種色像如幻如夢，是故不得言其有無。大慧！云何不得言其是無？謂色體相有見不見取不取故。大慧！是故我說一切諸法非有非無。大慧！以不覺知唯是自心分別生見，一切世間諸法本來不生不滅，而諸凡夫生於分別，非聖人耶？大慧！迷心分別不實義者，譬如凡夫見乾闥婆城，幻師所作種種幻人種種象馬，見其入出虛妄分別，作如是言，此如是如是入，如是如是出。大慧！而彼實處無人出入，惟自心見迷惑分別，生不生法亦復如是。大慧！而彼實處無此有為無為諸法，如彼幻師所作幻事，而彼幻師
【現代漢語翻譯】 現代漢語譯本： 『不離大體』。世尊（Bhagavan，佛的尊稱）！那些外道（Tirthika，佛教以外的修行者）分別諸大（四大元素：地、水、火、風），如來（Tathagata，佛的稱號之一）您也同樣分別諸大。世尊！因為這個緣故，如來所說的和外道沒有什麼不同，如果不同的話，如來您應該說出所有不同的相狀，如果有什麼不同的相狀，才能知道和外道所說的不同。世尊！如果佛如來在自己的佛法中不說殊勝的相狀，那麼在外道中也應該有佛了，因為（他們）也說諸法不生不滅。如來常常說在一個世界中會有很多佛同時出現，沒有這樣的道理。就像前面所說，一個世界中應該有很多佛。為什麼呢？因為所說的有和無，原因和差別都是一樣的。如果佛所說的話沒有虛假錯誤，為什麼世尊您在自己的佛法中不說殊勝的相狀呢？』
佛告訴大慧（Mahamati，菩薩名）說：『大慧！我所說的法不生不滅，和外道所說的不生不滅不同，也和他們所說的不生不滅的無常法不同。為什麼呢？大慧！那些外道說有真實的有體性，不生不變的相狀，我不是這樣，不會墮入有和無的朋黨之中。大慧！我說的是離開有和無法，離開生住滅的相狀，非有非無，看到一切種種的色像，就像幻象和夢境一樣，所以不能說它是有還是無。大慧！為什麼不能說它是無呢？因為色的體相，有可見和不可見，可取和不可取。大慧！所以我說一切諸法非有非無。大慧！因為不覺知，只是自己的心分別產生見解，一切世間的諸法本來不生不滅，而那些凡夫卻產生分別，難道不是聖人嗎？大慧！迷惑於心，分別不真實的意義的人，就像凡夫看到乾闥婆城（Gandharva-nagara，海市蜃樓），幻術師所製造的種種幻人、種種象馬，看到他們出入，虛妄地分別，說這樣這樣地進入，這樣這樣地出來。大慧！而那個真實的地方沒有人出入，只是自己的心看到迷惑而分別，生不生法也是這樣。大慧！而那個真實的地方沒有這些有為（Samksrita，因緣和合而生）和無為（Asamskrita，非因緣和合而生）的諸法，就像幻術師所製造的幻事，而那個幻術師
【English Translation】 English version: 『Not departing from the great principle.』 World Honored One (Bhagavan, a respectful title for the Buddha)! Those Tirthikas (non-Buddhist practitioners) distinguish the great elements (the four great elements: earth, water, fire, and wind), and the Tathagata (one of the Buddha's titles) also distinguishes the great elements in the same way. World Honored One! Because of this, what the Tathagata says is no different from what the Tirthikas say. If it is different, the Tathagata should explain all the different characteristics. If there are different characteristics, then we can know that it is different from what the Tirthikas say. World Honored One! If the Buddha Tathagata does not speak of the superior characteristics in his own Dharma, then there should also be Buddhas among the Tirthikas, because (they) also say that all dharmas are neither born nor destroyed. The Tathagata often says that in one world there will be many Buddhas appearing at the same time, but there is no such reason. Just as mentioned before, there should be many Buddhas in one world. Why? Because the causes and differences of what is said to be existent and non-existent are the same. If what the Buddha says is without falsehood or error, why doesn't the World Honored One speak of the superior characteristics in his own Dharma?』
The Buddha told Mahamati (a Bodhisattva's name): 『Mahamati! The Dharma I speak of, which is neither born nor destroyed, is different from the non-birth and non-destruction spoken of by the Tirthikas, and also different from their impermanent Dharma of non-birth and non-destruction. Why? Mahamati! Those Tirthikas say that there is a real, substantial nature, a characteristic that is neither born nor changed. I am not like that, and I will not fall into the partisan groups of existence and non-existence. Mahamati! What I speak of is being apart from existence and non-existence, being apart from the characteristics of birth, abiding, and destruction, neither existent nor non-existent, seeing all kinds of forms and images as illusions and dreams, so it cannot be said to be existent or non-existent. Mahamati! Why can't it be said to be non-existent? Because the substantial characteristics of form have visible and invisible, graspable and ungraspable aspects. Mahamati! Therefore, I say that all dharmas are neither existent nor non-existent. Mahamati! Because of not being aware, only one's own mind distinguishes and produces views, all worldly dharmas are originally neither born nor destroyed, but those ordinary people produce distinctions. Are they not sages? Mahamati! Those who are deluded by the mind and distinguish unreal meanings are like ordinary people seeing a Gandharva-nagara (mirage), various illusory people and various elephants and horses created by illusionists, seeing them enter and exit, falsely distinguishing, and saying that they enter in this way and exit in that way. Mahamati! But in that real place, no one enters or exits, only one's own mind sees, is deluded, and distinguishes. The Dharma of birth and non-birth is also like this. Mahamati! But in that real place, there are no conditioned (Samksrita, arising from causes and conditions) and unconditioned (Asamskrita, not arising from causes and conditions) dharmas, just like the illusory things created by illusionists, and that illusionist
不生不滅。大慧！諸法有無亦無所為，以離生滅故，惟諸凡夫墮顛倒心分別生滅，非謂聖人。大慧！顛倒者如心分別此法如是如是而彼法不如是如是，亦非顛倒分別顛倒者執著諸法是有是無，非見寂靜故，不見寂靜者不能遠離虛妄分別。是故，大慧！見寂靜者名為勝相，非見諸相名為勝相，以不能斷生因相故。大慧！言無相者遠離一切諸分別心，無生無相者是我所說名為涅槃。大慧！言涅槃者謂見諸法如實住處，遠離分別心心數法，依于次第如實修行，于自內身聖智所證，我說如是名為涅槃。」
爾時世尊重說偈言：
「為遮生諸法， 建立無生法； 我說法無因， 凡夫不能知， 我說法無因， 而凡夫不知。 一切法不生， 亦不得言無； 乾闥婆幻夢， 諸法無因有。 諸法空無相， 云何為我說？ 離諸和合緣， 智慧不能見。 以空本不生， 是故說無體； 一一緣和合， 見物不可得。 非外道所見， 和合不可得； 夢幻及毛輪， 乾闥婆陽焰。 無因而妄見， 世間事亦爾； 降伏無因論， 能成無生義。 能成無生者， 我法不滅壞； 說無因諸論， 外道生驚怖。 云何何等人？ 何因於何處？ 生諸法無因，
【現代漢語翻譯】 現代漢語譯本 不生不滅。大慧（Mahamati，菩薩名）！諸法的有和無也沒有什麼作用，因為它們離開了生和滅。只有凡夫俗子才會陷入顛倒的心態，分別生和滅，而不是聖人。大慧！顛倒的人，就像他們的心分別這個法是這樣這樣，而那個法不是這樣這樣。而且，顛倒的人還會執著于諸法是有還是無，因為他們沒有見到寂靜的真理，所以不能遠離虛妄的分別。因此，大慧！見到寂靜的人，才叫做殊勝的相，而不是見到各種表面的相叫做殊勝的相，因為那樣不能斷除產生輪迴的根本原因。大慧！所說的『無相』，是遠離一切分別心。『無生無相』，就是我所說的涅槃（Nirvana，佛教術語，指解脫）。大慧！所說的涅槃，是指見到諸法如實的本來面目，遠離分別心和各種心理活動，依照次第如實地修行，在自己內在的身心中，用聖者的智慧所證悟的境界。我說這樣的境界叫做涅槃。」
這時，世尊又說了偈語：
『爲了遮止產生諸法的執著， 建立了無生之法； 我說諸法沒有原因， 凡夫俗子不能理解。 我說諸法沒有原因， 而凡夫俗子卻不明白。 一切法不生， 也不能說它沒有； 就像乾闥婆（Gandharva，天神）的幻術和夢境， 諸法沒有原因而顯現。 諸法是空無自性的， 又怎麼能為我說呢？ 離開了各種和合的因緣， 智慧也無法見到。 因為空性本來就不生， 所以說它沒有實體； 一一因緣和合， 所見的物體是不可得的。 不是外道所能見到的， 和合的現象是不可得的； 就像夢幻和毛髮輪， 乾闥婆和陽焰。 沒有原因而虛妄地見到， 世間的事情也是這樣； 降伏了無因論， 才能成就無生的真義。 能夠成就無生之義的人， 我的法就不會滅壞； 宣說無因的各種理論， 外道會感到驚恐。 什麼人？什麼樣的人？ 什麼原因？在什麼地方？ 產生諸法沒有原因，』
【English Translation】 English version Neither arising nor ceasing. Mahamati (a Bodhisattva's name)! The existence or non-existence of all dharmas (phenomena, teachings) is also without purpose, because they are apart from arising and ceasing. Only ordinary people fall into inverted minds, distinguishing between arising and ceasing, not the sages. Mahamati! Those who are inverted are like those whose minds distinguish that this dharma is such and such, while that dharma is not such and such. Moreover, those who are inverted cling to whether dharmas exist or do not exist, because they have not seen the tranquility, and therefore cannot be apart from false discriminations. Therefore, Mahamati! Seeing tranquility is called the supreme aspect, not seeing various appearances is called the supreme aspect, because that cannot cut off the root cause of generating samsara (cycle of rebirth). Mahamati! What is meant by 'no-appearance' is being apart from all discriminating minds. 'No arising and no appearance' is what I call Nirvana (Buddhist term for liberation). Mahamati! What is meant by Nirvana is seeing the true abiding place of all dharmas, being apart from discriminating minds and mental activities, relying on the order to truly cultivate, and the state realized by the wisdom of the sages in one's own inner body. I say that such a state is called Nirvana.
At that time, the World Honored One spoke again in verse:
'To prevent the arising of all dharmas, The dharma of no-arising is established; I say that dharmas have no cause, Ordinary people cannot understand. I say that dharmas have no cause, But ordinary people do not understand. All dharmas do not arise, Nor can it be said that they do not exist; Like the illusions of Gandharvas (celestial musicians) and dreams, Dharmas exist without cause. All dharmas are empty and without characteristics, How can you speak for me? Apart from all combined conditions, Wisdom cannot see. Because emptiness is originally unborn, Therefore it is said to have no substance; Each and every condition combines, The seen object is unattainable. Not seen by non-Buddhists, Combination is unattainable; Like dreams, illusions, and hair-wheels, Gandharvas and mirages. Falsely seen without cause, The affairs of the world are also like this; Subduing the theory of no-cause, Can accomplish the meaning of no-arising. Those who can accomplish the meaning of no-arising, My Dharma will not be destroyed; Speaking of various theories of no-cause, Non-Buddhists will be frightened. What kind of person? What cause? Where? The arising of all dharmas has no cause,'
非因非無因。 智者若能見， 能離生滅見； 無法生不生， 為無因緣相。 若為法名字， 無義為我說； 非法有無生， 亦非待因緣。 非前法有名， 亦名不空說； 聲聞辟支佛， 外道非境界。 住在於七地， 彼處無生相； 離諸因緣法， 為遮諸因緣。 說建立惟心， 我說名無生； 諸法無因緣， 離分別分別。 離有無朋黨， 我說名無生； 心離於見法， 及離二法體。 轉身依正相， 我說名無生； 外非實無實， 亦非心所取。 幻夢及毛輪， 乾闥婆陽焰； 遠離於諸見， 是名無生相。 如是空等法， 諸文句應知； 非生及空空， 而無于生空。 諸因緣和合， 有生及有滅； 離於諸因緣， 不生亦不滅。 離因緣無法， 離和合無得； 外道妄分別， 而見有一異。 有無不生法， 有無不可得； 惟和合諸法， 而見有生滅。 但有于名字， 展轉為鉤鎖； 離彼因緣鎖， 生法不可得。 生法不見生， 離諸外道過； 我說緣鉤鎖， 諸凡夫不知。 若離緣鉤鎖， 更無有別法； 是則無因緣， 破壞緣鎖義。 如燈顯眾像， 鉤鎖生亦
【現代漢語翻譯】 現代漢語譯本 既不是因為因，也不是因為沒有因。 智者如果能夠領悟，就能脫離生滅的觀念； 沒有一種法是生或不生的，因為那是沒有因緣的相。 如果爲了法的名字，而沒有意義地為我說， 那麼非法既不是有生，也不是無生，也不是依賴因緣。 不是先有法而有名，也不是空洞的說法； 聲聞（Śrāvaka，聽聞佛法而證悟的弟子）、辟支佛（Pratyekabuddha，獨自證悟的佛）和外道都無法理解這種境界。 安住在七地（第七菩薩地）的菩薩，在那裡沒有生的現象； 脫離了各種因緣法，是爲了遮止各種因緣。 說建立在唯心（Citta-mātra，一切唯心所現）的基礎上，我稱之為無生； 諸法沒有因緣，脫離了分別和再分別。 脫離了有和無的朋黨，我稱之為無生； 心脫離了見法，以及脫離了二法的本體。 轉身依靠正相，我稱之為無生； 外在既不是實在的，也不是不實在的，也不是心所能把握的。 幻象、夢境和毛輪（Māluvya，眼病患者所見的虛幻圓輪），乾闥婆（Gandharva，一種天神）和陽焰（Mirage，沙漠中陽光反射形成的虛幻景象）； 遠離各種見解，這就是無生相。 像這樣空等法，各種文句應該知道； 不是生和空空，而是沒有生空。 各種因緣和合，有生也有滅； 脫離了各種因緣，不生也不滅。 脫離因緣就沒有法，脫離和合就沒有所得； 外道虛妄地分別，而看到有一和異。 有和無不生法，有和無不可得； 只是因各種和合的法，而看到有生滅。 只有名字，輾轉成為鉤鎖； 脫離了那個因緣鎖，生法就不可得。 生法不見生，脫離了各種外道的過失； 我說因緣鉤鎖，各種凡夫不知道。 如果脫離了緣鉤鎖，就沒有別的法； 這就是沒有因緣，破壞了緣鎖的意義。 如同燈顯現各種形象，鉤鎖生也是如此。
【English Translation】 English version Not because of a cause, nor because of no cause. If the wise can see, they can be free from the view of arising and ceasing; There is no dharma that arises or does not arise, for it is the aspect of no conditions. If for the sake of the name of a dharma, you speak to me without meaning, Then the non-dharma is neither arising nor non-arising, nor does it depend on conditions. Not that there is a name before the dharma, nor is it an empty saying; Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), and non-Buddhists are not within this realm. Dwelling in the seventh ground (seventh Bodhisattva ground), there is no aspect of arising there; Being free from all conditioned dharmas is to prevent all conditions. Saying it is established on Citta-mātra (mind-only), I call it non-arising; All dharmas have no conditions, free from discrimination and re-discrimination. Being free from the partisanship of existence and non-existence, I call it non-arising; The mind is free from seeing dharmas, and free from the substance of the two dharmas. Turning and relying on the correct aspect, I call it non-arising; The external is neither real nor unreal, nor is it grasped by the mind. Illusions, dreams, and Māluvya (a visual illusion of circles seen by those with eye disease), Gandharvas (a type of celestial being), and mirages; Being far from all views, this is called the aspect of non-arising. Like these dharmas such as emptiness, the various phrases should be known; Not arising and emptiness of emptiness, but without arising emptiness. When various conditions come together, there is arising and ceasing; Being free from various conditions, there is neither arising nor ceasing. Being free from conditions, there is no dharma; being free from combination, there is no attainment; Non-Buddhists falsely discriminate and see oneness and otherness. Existence and non-existence are not arising dharmas; existence and non-existence are unattainable; Only because of the various combined dharmas, one sees arising and ceasing. There are only names, which turn into hooks and chains; Being free from that chain of conditions, the dharma of arising is unattainable. The dharma of arising does not see arising, being free from the faults of various non-Buddhists; I speak of the hook and chain of conditions, which various ordinary people do not know. If one is free from the hook and chain of conditions, there is no other dharma; This is without conditions, destroying the meaning of the chain of conditions. Like a lamp revealing various images, the arising of hooks and chains is also like that.
然； 是則離鉤鎖， 別更有法生。 生法本無體， 自性如虛空； 離鉤鎖求法， 愚人無所知。 復有餘無生， 聖人所得法； 彼生無生者， 是則無生忍。 若見諸世間， 則是見鉤鎖； 一切皆鉤鎖， 是則心得定。 無明愛業等， 是則內鉤鎖； 攢軸泥團輪， 種子大鉤鎖。 若更有他法， 而從因緣生； 離於鉤鎖義， 彼不住聖教。 若生法是無， 彼為誰鉤鎖； 展轉相生故， 是名因緣義。 堅濕熱動法， 凡夫生分別； 離鎖更無法， 是故說無體。 如醫療眾病， 依病出對治； 而論無差別， 病殊故方異。 我念諸眾生， 為煩惱過染； 知根力差別， 隨堪受為說。 我法無差別， 隨根病異說； 我唯一乘法， 八聖道清凈。」
入楞伽經卷第六 大正藏第 16 冊 No. 0671 入楞伽經
入楞伽經卷第七
元魏天竺三藏菩提留支譯
無常品第八
爾時聖者大慧菩薩復白佛言：「世尊！世尊說無常無常者，一切外道亦說無常。世尊！如來依于名字章句說如是言，諸行無常是生滅法。世尊！此法為是真實？為是虛妄？世尊！復有幾種無常？」
【現代漢語翻譯】 現代漢語譯本： 『是這樣； 如果這樣，那就是脫離了鉤鎖，另外還有法產生。 產生的法本來沒有實體，自性就像虛空一樣； 脫離鉤鎖去尋求法，愚笨的人什麼也無法知道。 還有剩餘的無生法，是聖人所得到的法； 那產生無生的，就是無生法忍。 如果看到世間的一切，那就是看到了鉤鎖； 一切都是鉤鎖，這樣才能使心安定。 無明、愛、業等等，這就是內在的鉤鎖； 攢軸、泥團、輪子，種子就是大的鉤鎖。 如果還有其他法，是從因緣而生； 脫離了鉤鎖的意義，那就不屬於聖教。 如果產生的法是空無，那被誰鉤鎖呢？ 輾轉相生，所以叫做因緣的意義。 堅硬、潮濕、溫暖、運動的法，凡夫產生分別； 脫離鉤鎖就沒有其他法，所以說沒有實體。 就像醫生治療各種疾病，根據病情開出對治的藥物； 從理論上說沒有差別，但因為病情不同所以藥方也不同。 我考慮到各種眾生，被煩惱的過失所污染； 瞭解他們的根器和力量的差別，根據他們能接受的程度為他們說法。 我的法沒有差別，只是根據根器和病情的不同而說法； 我只有一乘法，八聖道清凈。』
《入楞伽經》卷第六 大正藏第16冊 No. 0671 《入楞伽經》
《入楞伽經》卷第七
元魏天竺三藏菩提留支譯
無常品第八
這時，聖者大慧菩薩又對佛說：『世尊！世尊所說的無常無常，一切外道也說無常。世尊！如來依據名字章句說這樣的話，諸行無常是生滅法。世尊！這個法是真實的嗎？還是虛妄的？世尊！又有幾種無常呢？』
【English Translation】 English version: 『So it is; If so, then apart from the hooks and chains, there is another dharma that arises. The dharma that arises has no inherent existence, its self-nature is like empty space; To seek dharma apart from the hooks and chains, the foolish are ignorant. There is also the remaining non-arising, the dharma attained by the sages; That which produces non-arising is the forbearance of non-arising. If one sees all the world, then one sees the hooks and chains; Everything is hooks and chains, then the mind can be stabilized. Ignorance, craving, karma, etc., these are the inner hooks and chains; The assembled axle, mud, and wheel, the seed is the great hook and chain. If there is another dharma, which arises from conditions; Apart from the meaning of hooks and chains, that does not abide in the holy teaching. If the dharma that arises is non-existent, then who is hooked and chained? Arising in mutual dependence, this is called the meaning of conditions. The dharmas of solidity, moisture, heat, and motion, ordinary people create distinctions; Apart from hooks and chains, there is no other dharma, therefore it is said to have no inherent existence. Like a doctor treating various diseases, prescribing remedies according to the illness; Theoretically there is no difference, but because the illnesses are different, the prescriptions are also different. I consider all sentient beings, defiled by the faults of afflictions; Knowing the differences in their faculties and strengths, I speak according to what they can receive. My dharma has no difference, but I speak differently according to the faculties and illnesses; I have only the One Vehicle dharma, the Eightfold Noble Path is pure.』
Laṅkāvatāra Sūtra, Volume 6 Taishō Tripiṭaka, Volume 16, No. 0671, Laṅkāvatāra Sūtra
Laṅkāvatāra Sūtra, Volume 7
Translated by Bodhiruci of Yuan Wei, from India
Chapter 8: Impermanence (Anitya)
At that time, the noble Mahamati (Great Wisdom) Bodhisattva again said to the Buddha: 『World Honored One! The World Honored One speaks of impermanence (anitya) , impermanence, and all the heretics also speak of impermanence. World Honored One! The Tathagata (Thus Come One) relies on names and phrases to say such words, that all conditioned things are impermanent, they are subject to arising and ceasing. World Honored One! Is this dharma true or false? World Honored One! How many kinds of impermanence are there?』
佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！一切外道虛妄分別說八種無常。何等為八？一者、發起所作而不作，是名無常。何者名為發起？謂生法不生法，常法無常法，名為發起無常；二者、形相休息，名為無常；三者、色等即是無常；四者、色轉變故異異無常，諸法相續自然而滅，如乳酪轉變，於一切法不見其轉亦不見滅，名為無常；五者、復有餘外道等，以無物故，名為無常；六者、有法無法而悉無常，以一切法本不生故，名為無常，以無常法彼中和合，是故無常；七者、復有餘外道等，本無後有名為無常，謂依諸大所生相滅，不見其生離相續體，名為無常；八者、不生無常，謂為非常是故無常，見諸法有無生不生，乃至微塵觀察不見法生，故言不生，諸法非生。大慧！是名無生無常相，而諸外道不知彼法所以不生，是故分別諸法不生，故言無常。複次，大慧！外道分別無常之法，言有於物，彼諸外道自心虛妄分別無常常非無常，以有物故。何以故？自體不滅故，自體不滅者，無常之體常不滅故。大慧！若無常法是有物者應生諸法，以彼無常能作因故。大慧！若一切法不離無常者，諸法有無一切應見。何以故？如杖木瓦石，能破可破之物悉皆破壞，見彼種種異異相故，是故無常因一切法無法，亦非
【現代漢語翻譯】 現代漢語譯本 佛陀告訴聖者大慧菩薩（Mahamati Bodhisattva）說：『太好了！太好了！太好了，大慧！所有外道以虛妄分別心說有八種無常。哪八種呢？第一種，發起有所作為卻不作為，這叫做無常。什麼叫做發起呢？就是說生法不生法，常法無常法，這叫做發起無常；第二種，形相停止，叫做無常；第三種，色等本身就是無常；第四種，色轉變的緣故而有種種不同的無常，諸法相續自然而滅，如同乳酪轉變一樣，對於一切法，既看不見它的轉變，也看不見它的滅亡，這叫做無常；第五種，還有其他外道等，因為沒有實物，所以叫做無常；第六種，有法無法都全部是無常，因為一切法本來就不生，所以叫做無常，因為無常法在其中和合，所以是無常；第七種，還有其他外道等，本來沒有後來有，叫做無常，就是說依靠諸大（四大元素）所生的相滅亡，看不見它的生起，離開相續的自體，叫做無常；第八種，不生無常，就是說認為不是常，所以是無常，看見諸法有生無生，乃至用微塵來觀察也看不見法生，所以說不生，諸法並非生。大慧！這叫做無生無常相，但是那些外道不知道那些法所以不生的原因，所以分別諸法不生，所以說無常。』 再次，大慧！外道分別無常的法，說有實物存在，那些外道以自己的虛妄分別心認為無常是常也不是無常，因為有實物存在。為什麼呢？因為自體不滅，自體不滅，就是說無常的本體常常不滅。大慧！如果無常法是有實物的話，應該能生出諸法，因為那個無常能夠作為原因。大慧！如果一切法不離開無常，那麼諸法的有無都應該能被看見。為什麼呢？如同用棍棒、木頭、瓦片、石頭，能夠破壞的東西全部都破壞，看見那些種種不同的相，所以無常是作為一切法無法的原因，也不是
【English Translation】 English version The Buddha said to the holy Mahamati Bodhisattva: 'Excellent! Excellent! Excellent, Mahamati! All the heretics falsely discriminate and speak of eight kinds of impermanence. What are the eight? First, initiating action but not acting, this is called impermanence. What is called initiation? It means that the law of arising and the law of non-arising, the law of permanence and the law of impermanence, are called initiating impermanence; second, the cessation of form, called impermanence; third, form and so on are themselves impermanent; fourth, because of the transformation of form, there are various kinds of impermanence, the continuous flow of all dharmas naturally ceases, like the transformation of milk into cheese, in all dharmas, neither its transformation nor its cessation is seen, this is called impermanence; fifth, there are other heretics who call it impermanent because there is no substance; sixth, the existence or non-existence of dharmas are all impermanent, because all dharmas are originally unborn, this is called impermanence, because impermanent dharmas combine within it, therefore it is impermanent; seventh, there are other heretics who say that originally there was nothing, then there was something, called impermanence, that is, the cessation of the characteristics produced by relying on the great elements (the four great elements), not seeing its arising, separated from the continuous self-nature, this is called impermanence; eighth, non-arising impermanence, that is, considering it not permanent, therefore it is impermanent, seeing the existence and non-existence of all dharmas, even observing with minute particles, not seeing the arising of dharmas, therefore saying non-arising, all dharmas are not arising. Mahamati! This is called the characteristic of non-arising impermanence, but those heretics do not know the reason why those dharmas do not arise, therefore they discriminate that all dharmas do not arise, therefore they say impermanence.' Furthermore, Mahamati! The heretics discriminate the dharma of impermanence, saying that there is substance, those heretics, with their own false discrimination, consider impermanence to be neither permanent nor impermanent, because there is substance. Why? Because the self-nature does not cease, the self-nature does not cease, that is, the essence of impermanence is always unceasing. Mahamati! If the dharma of impermanence has substance, it should be able to produce all dharmas, because that impermanence can act as a cause. Mahamati! If all dharmas do not depart from impermanence, then the existence and non-existence of all dharmas should be seen. Why? Like using sticks, wood, tiles, stones, all things that can be destroyed are destroyed, seeing those various different characteristics, therefore impermanence is the cause of the non-existence of all dharmas, and it is not
因亦非果。大慧！復有諸過，以彼因果無差別故；而不得言此是無常而彼是果，以因果差別故；不得言一切法常，以一切法無因故。大慧！諸法有因，而諸凡夫不覺不知，異因不能生異果故。大慧！若異因能生異果者，因異應生一切諸法，若爾復更有過，應因果差別而見差別。大慧！若其無常是有物者，應同因體所作之事；復更有過，於一法中即應具足一切諸法，以同一切所作，因果業相無差故；復更有過，自有無常，無常有無常體故；復更有過，一切諸法無常應常故；復更有過，若其無常同諸法者墮三世法。大慧！過去色同無常故已滅，未來法未生，以同色無常故不生；現在有法不離於色，以色與彼諸大相，依五大依塵，是故不滅，以彼彼不相離故。大慧！一切外道不滅諸大，三界依大依微塵等，是故依彼法說生住滅。大慧！離於此法更無四大諸塵等法，以彼外道虛妄分別離一切法更有無常，是故外道說言諸大不生不滅，以自體相常不滅故，是故彼說發起作事中間不作名為無常。諸大更有發起諸大，無彼彼異相同相不生滅法，以見諸法不生滅故，而於彼處生無常智。大慧！何者名為形相休息無常？謂能造所造形相，見形相異如長短，非諸大滅而見諸大形相轉變，彼人墮在僧佉法中。大慧！復形相無常者，謂何等人即
【現代漢語翻譯】 現代漢語譯本 因不是果。Mahamati（大慧）！還有其他的過失，因為因和果沒有差別；所以不能說這是無常而那是果，因為因和果有差別；也不能說一切法是常，因為一切法沒有原因。Mahamati（大慧）！諸法有因，但是凡夫不覺不知，因為不同的因不能產生不同的果。Mahamati（大慧）！如果不同的因能產生不同的果，那麼不同的因應該能產生一切諸法，如果這樣，又會產生過失，應該因果差別而見到差別。Mahamati（大慧）！如果無常是有實體的東西，應該和同因的本體所做的事情相同；又會產生過失，在一個法中就應該具足一切諸法，因為和一切所作相同，因果業相沒有差別；又會產生過失，自有無常，無常有無常的本體；又會產生過失，一切諸法無常應該常住；又會產生過失，如果無常和諸法相同，就會墮入三世法。Mahamati（大慧）！過去的色法和無常相同，所以已經滅去，未來的法還沒有生起，因為和色法的無常相同，所以不生起；現在的有法不離開色法，因為色法和那些大種（四大元素）的相，依賴五大（地、水、火、風、空），依賴微塵，所以不滅，因為它們彼此不相離。Mahamati（大慧）！一切外道不滅諸大，三界依賴大種，依賴微塵等，所以依賴那些法說生住滅。Mahamati（大慧）！離開這些法就沒有四大諸塵等法，因為那些外道虛妄分別，離開一切法還有無常，所以外道說諸大不生不滅，因為自體相常住不滅，所以他們說發起作事中間不作名為無常。諸大更有發起諸大，沒有彼此不同的相同相的不生滅法，因為見到諸法不生滅，所以在那裡產生無常的智慧。Mahamati（大慧）！什麼叫做形相休息無常？就是能造作的和所造作的形相，見到形相不同，如長短，不是諸大滅去，而是見到諸大的形相轉變，那個人就墮落在僧佉（Samkhya）法中。Mahamati（大慧）！又形相無常，是指什麼樣的人呢？
【English Translation】 English version The cause is not the result. Mahamati! There are also other faults, because there is no difference between cause and result; therefore, it cannot be said that this is impermanent and that is the result, because cause and result are different; nor can it be said that all dharmas are permanent, because all dharmas have no cause. Mahamati! All dharmas have a cause, but ordinary people are unaware and do not know, because different causes cannot produce different results. Mahamati! If different causes can produce different results, then different causes should be able to produce all dharmas, and if so, there will be another fault, that differences should be seen due to the difference between cause and result. Mahamati! If impermanence is a substantial thing, it should be the same as the actions done by the same causal entity; and there will be another fault, that all dharmas should be fully present in one dharma, because it is the same as all actions, and there is no difference in the characteristics of cause, result, and karma; and there will be another fault, that impermanence exists on its own, and impermanence has its own entity; and there will be another fault, that all dharmas that are impermanent should be permanent; and there will be another fault, that if impermanence is the same as all dharmas, it will fall into the three periods of time. Mahamati! The past form is the same as impermanence, so it has already ceased, and the future dharma has not yet arisen, because it is the same as the impermanence of form, so it does not arise; the present existing dharma does not leave form, because form and those great elements (the four great elements) are related, relying on the five great elements (earth, water, fire, wind, space), relying on dust particles, so it does not cease, because they are not separate from each other. Mahamati! All non-Buddhist paths do not extinguish the great elements, the three realms rely on the great elements, rely on dust particles, etc., so they rely on those dharmas to speak of arising, abiding, and ceasing. Mahamati! Apart from these dharmas, there are no four great elements or dust particles, etc., because those non-Buddhists falsely discriminate, and apart from all dharmas there is impermanence, so non-Buddhists say that the great elements neither arise nor cease, because their own characteristic is permanent and does not cease, so they say that initiating an action and not acting in between is called impermanence. The great elements further initiate the great elements, there is no non-arising and non-ceasing dharma with different but similar characteristics, because they see that dharmas do not arise or cease, so they generate the wisdom of impermanence there. Mahamati! What is called impermanence of the cessation of form? It refers to the form that can be created and the form that is created, seeing that forms are different, such as long and short, it is not that the great elements have ceased, but that the transformation of the forms of the great elements is seen, and that person falls into the Samkhya (Samkhya) dharma. Mahamati! Furthermore, what kind of person is impermanence of form?
色名無常，彼人見於形相無常，而非諸大是無常法；若諸大無常，則諸世間一切不得論說世事；若論世事，墮盧迦耶陀邪見朋黨，以說一切諸法唯名，復見諸法自體相生。大慧！轉變無常者，謂見諸色種種異相，非諸大轉變，譬如見金作莊嚴具形相轉變金體不異，余法轉變亦復如是。大慧！如是外道虛妄分別見法無常，火不燒諸大，自體不燒，以彼諸大自體差別故。大慧！諸外道說若火能燒諸大者，則諸大斷滅是故不燒。
「大慧！我說大及諸塵非常非無常。何以故？我不說外境界有故，我說三界但是自心，不說種種諸相是有，是故說言不生不滅，唯是四大因緣和合，非大及塵是實有法，以虛妄心分別二種可取能取法，如實能知二種分別，是故離外有無見相，唯是自心分別作業，而名為生而業不生，以離有無分別心故。大慧！何故非常非不常？以有世間及出世間上上諸法，是故不得說言是常。何故非無常？以能覺知唯是自心分別見故，是故非無常。而諸外道墮在邪見執著二邊，不知自心虛妄分別，非諸聖人分別無常。大慧！一切諸法總有三種，何等為三？一者、世間法相，二者、出世間法相，三者、出世間上上勝法相，以依言語種種說法，而諸凡夫不覺不知。」
爾時世尊重說偈言：
「遠離於始造，
【現代漢語翻譯】 現代漢語譯本： 『色』（Rūpa，物質、顏色）的名稱是無常的，那些人只看到『形相』（form）的無常，而不是『諸大』（mahābhūta，四大元素）的無常。如果『諸大』是無常的，那麼世間的一切事物都無法被討論和描述。如果討論世事，就會墮入『盧迦耶陀』（Lokāyata，順世論）的邪見朋黨，因為他們說一切法都只是名稱，並且認為諸法是自體相生的。大慧（Mahāmati）！轉變的無常，是指看到諸『色』種種不同的形相，而不是『諸大』的轉變。譬如看到黃金被製成各種莊嚴具，形相轉變了，但黃金的本體並沒有改變，其他法的轉變也是如此。大慧！這些外道以虛妄分別見法無常，認為火不能燒『諸大』，因為『自體』（svabhāva，自性）不被燒燬，因為『諸大』的『自體』是不同的。大慧！外道說如果火能燒『諸大』，那麼『諸大』就會斷滅，所以火不能燒『諸大』。
『大慧！』我說『大』和『諸塵』（paramāṇu，極微）既不是常，也不是無常。為什麼呢？因為我不認為外在境界是真實存在的，我說三界都只是自心所現。我不認為種種諸相是實有的，所以說不生不滅，只是四大因緣和合而成，『大』和『塵』不是真實存在的法。因為虛妄的心分別出能取和所取兩種法，如實地了知這兩種分別，所以就能遠離外在的有無見相，明白一切都只是自心分別造作，名為生，但業本身並不生，因為遠離了有無的分別心。大慧！為什麼既不是常，也不是無常呢？因為有世間和出世間上上的諸法，所以不能說是常。為什麼不是無常呢？因為能覺知一切都只是自心分別所見，所以不是無常。而那些外道墮在邪見中，執著於二邊，不知道自心的虛妄分別，聖人不會分別無常。大慧！一切諸法總共有三種，是哪三種呢？一是世間法相，二是出世間法相，三是出世間上上勝法相，依據言語種種說法，但凡夫卻不覺不知。』
這時，世尊又說了偈語：
『遠離於始造，』
【English Translation】 English version: The name of 'Rūpa' (form, color) is impermanent. Those people see the impermanence of 'form' but not the impermanence of 'mahābhūta' (the great elements). If the 'mahābhūta' were impermanent, then all things in the world could not be discussed or described. If worldly matters are discussed, one falls into the heretical group of 'Lokāyata' (materialism), because they say that all dharmas are merely names and that dharmas arise from their own nature. Mahāmati! The impermanence of transformation refers to seeing the various different forms of 'Rūpa', but not the transformation of the 'mahābhūta'. For example, seeing gold being made into various ornaments, the form changes, but the essence of the gold does not change. The transformation of other dharmas is also like this. Mahāmati! These heretics falsely discriminate and see dharmas as impermanent, thinking that fire cannot burn the 'mahābhūta' because the 'svabhāva' (self-nature) is not burned, because the 'svabhāva' of the 'mahābhūta' is different. Mahāmati! The heretics say that if fire could burn the 'mahābhūta', then the 'mahābhūta' would be destroyed, therefore fire cannot burn the 'mahābhūta'.
'Mahāmati! I say that 'mahābhūta' and 'paramāṇu' (atoms) are neither permanent nor impermanent. Why? Because I do not consider external realms to be real. I say that the three realms are merely manifestations of one's own mind. I do not consider the various forms to be real, therefore I say they are neither born nor destroyed, but are merely the combination of the four great elements. 'Mahābhūta' and 'paramāṇu' are not real dharmas. Because the deluded mind discriminates between the perceiver and the perceived, and truly understands these two discriminations, one can be free from the external views of existence and non-existence, and understand that everything is merely the creation of one's own mind. It is called birth, but the karma itself is not born, because one is free from the discriminating mind of existence and non-existence. Mahāmati! Why is it neither permanent nor impermanent? Because there are worldly and supramundane higher and higher dharmas, therefore it cannot be said to be permanent. Why is it not impermanent? Because one can realize that everything is merely seen as the discrimination of one's own mind, therefore it is not impermanent. But those heretics fall into heretical views, clinging to the two extremes, not knowing the false discriminations of their own minds. Sages do not discriminate impermanence. Mahāmati! All dharmas can be summarized into three types. What are the three? First, the characteristics of worldly dharmas; second, the characteristics of supramundane dharmas; and third, the characteristics of the supreme supramundane dharmas. Based on language, various teachings are given, but ordinary people are not aware or do not understand.'
At that time, the World Honored One spoke in verse:
'Far removed from an initial cause,'
及與形相異； 無常名有物， 外道妄分別。 諸法無有滅， 諸大自性住； 墮于種種見， 外道說無常。 彼諸外道說， 諸法不生滅； 諸大體自常， 何等法無常？ 一切世唯心， 而心見二境； 可取能取法， 我我所法無。 三界上下法， 我說皆是心； 離於諸心法， 更無有可得。」
入楞伽經入道品第九
爾時聖者大慧菩薩摩訶薩復白佛言：「世尊！惟愿世尊，為我說諸一切菩薩聲聞辟支佛入滅盡定次第相，我及一切諸菩薩等，若得善知入滅盡定次第之相巧方便者，不墮聲聞辟支佛三昧三摩跋提滅盡定樂，不墮聲聞辟支佛外道迷惑之法。」
佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！諦聽！諦聽！當爲汝說。」
大慧菩薩白佛言：「善哉世尊！唯然受教。」
佛告大慧：「菩薩從初地乃至六地入滅盡定，聲聞辟支佛亦入滅盡定。大慧！諸菩薩摩訶薩，於七地中唸唸入滅盡定，以諸菩薩悉能遠離一切諸法有無相故。大慧！聲聞辟支佛不能唸唸入滅盡定，以聲聞辟支佛緣有為行入滅盡定，墮在可取能取境界，是故聲聞辟支佛不能入七地中唸唸滅盡定，以聲聞辟支佛生驚怖想，恐墮諸法無異相故；以覺諸法種種異相有法
【現代漢語翻譯】 現代漢語譯本 以及與形相不同的（事物）； 如果說無常的事物是存在的，那是外道的虛妄分別。 一切法實際上沒有滅，四大（地、水、火、風）的自性是恒常存在的； 外道墮入種種錯誤的見解中，說萬法是無常的。 那些外道說，一切法不生不滅； 四大本體是常住的，那麼什麼法是無常的呢？ 一切世間唯是心，而心卻見到二種境界（能取和所取）； 能取和所取的法，以及我（ātman）和我所擁有的法，實際上並不存在。 三界上下一切法，我說都是心所顯現的； 離開了一切心法，就再也沒有任何東西可以獲得了。
《入楞伽經·入道品》第九
這時，聖者大慧菩薩摩訶薩（Mahāsattva）再次對佛說：『世尊！懇請世尊為我解說一切菩薩（Bodhisattva）、聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）進入滅盡定（nirodha-samāpatti）的次第和狀態，我和一切菩薩等，如果能夠很好地瞭解進入滅盡定的次第和方便，就不會墮入聲聞、辟支佛的三昧（samādhi）、三摩跋提（samāpatti）和滅盡定的快樂，也不會墮入聲聞、辟支佛和外道的迷惑之法。』
佛告訴聖者大慧菩薩說：『好啊！好啊！太好了，大慧！仔細聽！仔細聽！我將為你解說。』
大慧菩薩對佛說：『好的，世尊！我願聽受教誨。』
佛告訴大慧：『菩薩從初地到六地都可以進入滅盡定，聲聞和辟支佛也可以進入滅盡定。大慧！諸位菩薩摩訶薩，在七地中唸唸都能進入滅盡定，因為菩薩們能夠遠離一切諸法的有無之相。大慧！聲聞和辟支佛不能唸唸進入滅盡定，因為聲聞和辟支佛是憑藉對有為法的執著而進入滅盡定，他們還執著于能取和所取的境界，所以聲聞和辟支佛不能進入七地中唸唸滅盡定的境界，因為聲聞和辟支佛會產生驚恐的想法，害怕墮入諸法沒有差別的狀態中；因為他們覺得諸法有種種不同的相狀。』
【English Translation】 English version And also different from forms; If impermanence is said to exist, it is the false discrimination of the heretics (Tīrthika). All dharmas (phenomena) do not actually cease, the nature of the great elements (mahābhūta) abides of itself; Falling into various views, the heretics say that all is impermanent. Those heretics say that all dharmas neither arise nor cease; The essence of the great elements is eternally constant, so what dharma is impermanent? All the world is only mind, yet the mind sees two realms (the perceiver and the perceived); The perceiver and the perceived, as well as the 'I' (ātman) and 'mine', do not exist. All the dharmas of the three realms, above and below, I say are all manifestations of the mind; Apart from all mental dharmas, there is nothing else to be obtained.
Laṅkāvatāra Sūtra, Chapter 9: Entering the Path
Then, the noble Mahā-bodhisattva Mahāmati again spoke to the Buddha: 'World Honored One! I beseech the World Honored One to explain to me the order and characteristics of how all Bodhisattvas, Śrāvakas, and Pratyekabuddhas enter into the cessation attainment (nirodha-samāpatti). If I and all the Bodhisattvas can understand well the order and skillful means of entering the cessation attainment, we will not fall into the bliss of the samādhi, samāpatti, and cessation attainment of the Śrāvakas and Pratyekabuddhas, nor will we fall into the deluded teachings of the Śrāvakas, Pratyekabuddhas, and heretics.'
The Buddha said to the noble Mahāmati Bodhisattva: 'Excellent! Excellent! Excellent, Mahāmati! Listen carefully! Listen carefully! I will explain it to you.'
Mahāmati Bodhisattva said to the Buddha: 'Excellent, World Honored One! I will receive your teachings.'
The Buddha said to Mahāmati: 'Bodhisattvas from the first bhūmi (stage) up to the sixth bhūmi can enter the cessation attainment, and Śrāvakas and Pratyekabuddhas can also enter the cessation attainment. Mahāmati! All the Mahā-bodhisattvas can enter the cessation attainment in every moment in the seventh bhūmi, because all Bodhisattvas are able to distance themselves from the existence and non-existence aspects of all dharmas. Mahāmati! Śrāvakas and Pratyekabuddhas cannot enter the cessation attainment in every moment, because Śrāvakas and Pratyekabuddhas enter the cessation attainment through attachment to conditioned actions (saṃskāra), and they are still attached to the realm of the perceiver and the perceived. Therefore, Śrāvakas and Pratyekabuddhas cannot enter the cessation attainment in every moment in the seventh bhūmi, because Śrāvakas and Pratyekabuddhas generate thoughts of fear, fearing to fall into a state where all dharmas have no different aspects; because they perceive that all dharmas have various different aspects.'
無法善不善法同相異相而入滅盡定，是故聲聞辟支佛不能入七地中唸唸滅盡定，以無善巧方便智故。大慧！七地菩薩摩訶薩，轉滅聲聞辟支佛心、意、意識。大慧！初地乃至六地菩薩摩訶薩，見於三界但是自心心、意、意識，離我我所法，唯是自心分別，不墮外法種種諸相，唯是凡夫內心愚癡，墮於二邊見於可取能取之法，以無知故，而不覺知無始世來身口及意妄想煩惱戲論熏習而生諸法。大慧！於八地中一切菩薩聲聞辟支佛入涅槃想。大慧！諸菩薩摩訶薩，承己自心三昧佛力，不入三昧樂門，墮涅槃而住，以不滿足如來地故，若彼菩薩住三昧分者，休息度脫一切眾生，斷如來種滅如來家，為示如來不可思議諸境界故，是故不入涅槃。大慧！聲聞辟支佛墮三昧樂門法，是故聲聞辟支佛生涅槃想。大慧！諸菩薩摩訶薩，從初地來乃至七地具巧方便，觀察心、意、意識之相，遠離我我所取相之法，觀察我空法空，觀察同相異相，善解四無礙巧方便義，自在次第入于諸地菩提分法。大慧！我若不說諸菩薩摩訶薩同相異相法者，一切菩薩不如實知諸地次第，恐墮外道邪見等法故，我次第說諸地相。大慧！若人次第入諸地者不墮余道，我說諸地次第相者，唯自心見諸地次第，及三界中種種行相，而諸凡夫不覺不知，以諸凡夫不覺
【現代漢語翻譯】 現代漢語譯本： 大慧（Mahamati，菩薩名）！無論是善法還是不善法，都不能以相同或相異的形態進入滅盡定（Nirvana），因此聲聞（Sravaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自悟道的修行者）無法進入七地菩薩唸唸入滅盡定的境界，因為他們缺乏善巧方便的智慧。 大慧！七地菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）能夠轉化滅除聲聞和辟支佛的心、意、意識。 大慧！初地乃至六地的菩薩摩訶薩，見到三界（Trailokya，欲界、色界、無色界）的一切都只是自己的心、意、意識的顯現，遠離了我（Atman）和我所（belongings）的執著，明白一切都只是自心的分別，不落入外在事物的種種表象。只有凡夫內心愚癡，才會落入二邊（dualism）的見解，執著于能取和所取的法（Dharma）。因為無知，所以不覺知從無始以來，由身、口、意妄想煩惱戲論熏習而產生的諸法（phenomena）。 大慧！在八地中，一切菩薩、聲聞、辟支佛都會產生想要進入涅槃（Nirvana）的想法。 大慧！諸位菩薩摩訶薩，憑藉自身自心三昧（Samadhi，禪定）的佛力加持，不進入三昧的快樂之門，不墮入涅槃而安住，因為他們還沒有圓滿如來地（Tathagatagarbha，佛的境界）。如果那些菩薩安住在三昧的境界中，就會停止度脫一切眾生，斷絕如來的種子，滅絕如來的家族。爲了向眾生展示如來不可思議的各種境界，所以他們不進入涅槃。 大慧！聲聞和辟支佛容易墮入三昧的快樂之門，因此聲聞和辟支佛會產生想要進入涅槃的想法。 大慧！諸位菩薩摩訶薩，從初地開始，乃至七地，都具備巧妙方便，觀察心、意、意識的各種形態，遠離對『我』和『我所』的執取，觀察我空（Anatta，無我）和法空（Dharmasunyata，諸法皆空），觀察同相和異相，善於理解四無礙辯（catupratisamvida，四種無礙的辯才）的巧妙方便之義，自在地次第進入各個地的菩提分法（bodhipaksadharma，菩提的組成部分）。 大慧！如果我不說諸位菩薩摩訶薩的同相和異相之法，一切菩薩就不能如實地瞭解各個地的次第，恐怕會墮入外道（Tirthika，非佛教的修行者）的邪見等法中，所以我次第地宣說各個地的相。 大慧！如果有人次第地進入各個地，就不會墮入其他的道。我說各個地的次第相，只是爲了讓你們通過自心來見到各個地的次第，以及三界中的種種行為狀態，而那些凡夫卻不覺不知，因為那些凡夫不覺。
【English Translation】 English version: Mahamati (Bodhisattva's name)! Neither good nor non-good dharmas can enter Nirodha-samapatti (cessation attainment) with the same or different characteristics. Therefore, Sravakas (listeners) and Pratyekabuddhas (solitary Buddhas) cannot enter the Samadhi of Cessation, moment by moment, in the seventh Bhumi (stage), because they lack skillful means and wisdom. Mahamati! Bodhisattva-Mahasattvas (great Bodhisattvas) of the seventh Bhumi transform and extinguish the mind, Manas (intellect), and Vijnana (consciousness) of Sravakas and Pratyekabuddhas. Mahamati! Bodhisattva-Mahasattvas from the first to the sixth Bhumi see that everything in the three realms (Trailokya) is merely their own mind, Manas, and Vijnana, separate from the notion of Atman (self) and what belongs to Atman. They understand that it is only the discrimination of their own mind, and they do not fall into the various appearances of external dharmas. Only foolish ordinary people, with their inner ignorance, fall into the dualistic views, clinging to the perceived and the perceiver. Because of their ignorance, they do not realize that all dharmas arise from the beginningless habit-energy of body, speech, and mind, from their deluded thoughts, afflictions, and playful discriminations. Mahamati! In the eighth Bhumi, all Bodhisattvas, Sravakas, and Pratyekabuddhas have the thought of entering Nirvana (liberation). Mahamati! The Bodhisattva-Mahasattvas, relying on the Buddha-power of their own Samadhi (meditative absorption), do not enter the gate of Samadhi-bliss, and do not fall into Nirvana to abide there, because they have not yet fulfilled the Tathagatagarbha (Buddha-nature) stage. If those Bodhisattvas were to abide in the state of Samadhi, they would cease to liberate all beings, cut off the lineage of the Tathagatas, and extinguish the family of the Tathagatas. In order to show the inconceivable realms of the Tathagatas, they do not enter Nirvana. Mahamati! Sravakas and Pratyekabuddhas are prone to falling into the gate of Samadhi-bliss, therefore Sravakas and Pratyekabuddhas generate the thought of entering Nirvana. Mahamati! The Bodhisattva-Mahasattvas, from the first Bhumi up to the seventh Bhumi, possess skillful means, observe the characteristics of mind, Manas, and Vijnana, and stay away from the clinging to 'self' and 'what belongs to self'. They observe the emptiness of self (Anatta) and the emptiness of dharmas (Dharmasunyata), observe the same and different characteristics, and skillfully understand the meaning of the four unobstructed eloquence (catupratisamvida). They freely and sequentially enter the Bodhipaksadharmas (factors of enlightenment) of the various Bhumis. Mahamati! If I did not speak of the same and different characteristics of the Bodhisattva-Mahasattvas, all Bodhisattvas would not truly know the sequence of the various Bhumis, and would be in danger of falling into the heretical views of Tirthikas (non-Buddhists). Therefore, I sequentially explain the characteristics of the various Bhumis. Mahamati! If a person sequentially enters the various Bhumis, they will not fall into other paths. My explanation of the sequential characteristics of the various Bhumis is only so that you may see the sequence of the various Bhumis through your own mind, as well as the various states of conduct in the three realms, which ordinary people do not perceive or know, because ordinary people do not perceive.
知故，是故我及一切諸佛，說于諸地次第之相，及建立三界種種行相。複次，大慧！聲聞辟支佛于第八菩薩地中，樂著寂滅三昧樂門醉故，不能善知唯自心見，墮自相同相熏習障礙故，墮人無我法無我見過故，以分別心名為涅槃，而不能知諸法寂靜。大慧！諸菩薩摩訶薩，以見寂靜三昧樂門，憶念本願大慈悲心度諸眾生，知十無盡如實行智，是故不即入于涅槃。大慧！諸菩薩摩訶薩，遠離虛妄分別之心，遠離能取可取境界，名入涅槃，以如實智知一切諸法唯是自心，是故不生分別之心，是故菩薩不取心、意、意識，不著外法實有之相，而非不為佛法修行，依根本智展轉修行，為于自身求佛如來證地智故。大慧！如人睡夢度大海水，起大方便欲度自身，未度中間忽然便寤，作是思惟：『此為是實？為是虛妄？』彼復思惟：『如是之相非實非虛，唯是我本虛妄分別不實境界，熏習因故見種種色，形相顛倒不離有無，意識熏習于夢中見。』大慧！菩薩摩訶薩亦復如是，於八地中見分別心，初地七地諸法同相，如夢如幻平等無差，離諸功用可取能取分別之心，見心心數法，為于未得上上佛法修行者令得故，菩薩摩訶薩修行勝法，名為涅槃，非滅諸法名為涅槃。菩薩摩訶薩，遠離心、意、意識分別相故，得無生法忍。大慧！第一
【現代漢語翻譯】 現代漢語譯本：因此，我和一切諸佛才宣說諸地（菩薩修行所經歷的各個階段）次第的相狀，以及建立三界（欲界、色界、無色界）種種行為的相狀。再者，大慧！聲聞（聽聞佛法而悟道的修行者）和辟支佛（不依師教，自己悟道的修行者）在第八菩薩地中，貪戀寂滅三昧（一種禪定狀態）的快樂，沉醉其中，不能很好地瞭解一切唯是自心所現，因為墮入自身所執著的相同相的熏習障礙中，墮入人無我（認識到沒有永恒不變的『我』）和法無我（認識到一切事物沒有獨立自存的實體）的錯誤見解中，以分別心（區分事物好壞、真假的心理活動）為涅槃（解脫生死輪迴的境界），而不能瞭解諸法（一切事物）的寂靜本性。大慧！諸位菩薩摩訶薩（發大心的菩薩），因為見到寂靜三昧的快樂，憶念起往昔的誓願，以大慈悲心來救度眾生，了知十種無盡（例如，眾生界無盡、虛空界無盡等），如實地運用智慧，所以不立即進入涅槃。大慧！諸位菩薩摩訶薩，遠離虛妄分別之心，遠離能取（能認知的主體）和可取（被認知的客體）的境界，這叫做進入涅槃，因為以如實智（符合事物真實本性的智慧）了知一切諸法唯是自心所現，所以不生起分別之心，因此菩薩不執取心、意、意識（三種不同的心理活動），不執著外在事物真實存在的表象，但並非不為佛法修行，而是依根本智（對事物根本性質的認識）輾轉修行，爲了自身求得佛陀如來證悟的智慧。大慧！比如有人在睡夢中想要渡過大海，發起很大的方便想要渡過自身，還沒渡到中間忽然醒來，心想：『這是真實的？還是虛妄的？』他進一步思惟：『這樣的景象非真非假，只是我原本虛妄分別的不實境界，因為熏習的原因才見到種種顏色，形狀顛倒，不離有和無，意識熏習在夢中見到。』大慧！菩薩摩訶薩也是這樣，在第八地中見到分別心，初地和七地的諸法相同，如夢如幻，平等沒有差別，遠離各種功用，遠離可取和能取的分別之心，見到心和心所法（心理活動及其附屬現象），爲了讓那些沒有得到上上佛法修行的眾生能夠得到，菩薩摩訶薩修行殊勝的佛法，這叫做涅槃，並非滅絕諸法叫做涅槃。菩薩摩訶薩，遠離心、意、意識的分別相，因此得到無生法忍（對一切法不生不滅的真理的深刻理解）。大慧！第一
【English Translation】 English version: Therefore, I and all the Buddhas speak of the sequential appearances of the Bhumis (stages of practice for Bodhisattvas), and the establishment of the various characteristics of the Three Realms (Desire Realm, Form Realm, Formless Realm). Furthermore, Mahamati! Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) in the eighth Bodhisattva Bhumi, delight in the bliss of Samadhi (a state of meditative absorption) of quiescence, and are intoxicated by it. Because of this, they cannot properly understand that all is only the manifestation of their own minds. Because they fall into the obstructive influence of the habitual tendencies of clinging to self-identical appearances, and because they fall into the mistaken views of the absence of self in persons and the absence of self in phenomena, they regard discriminative thought as Nirvana (liberation from the cycle of birth and death), and are unable to understand the quiescence of all dharmas (all phenomena). Mahamati! The Bodhisattva-Mahasattvas (great-hearted Bodhisattvas), because they see the bliss of the Samadhi of quiescence, remember their original vows, and with great compassion liberate all beings. Knowing the ten inexhaustibles (e.g., the realm of sentient beings is inexhaustible, the realm of space is inexhaustible), and employing wisdom that accords with reality, they therefore do not immediately enter into Nirvana. Mahamati! The Bodhisattva-Mahasattvas, being apart from false discriminative thought, and being apart from the realms of the grasper (the subject that perceives) and the grasped (the object that is perceived), this is called entering Nirvana. Because with wisdom that accords with reality, they know that all dharmas are only the manifestation of their own minds, they therefore do not give rise to discriminative thought. Therefore, Bodhisattvas do not grasp at mind, thought, and consciousness (three different aspects of mental activity), and do not cling to the appearance of the real existence of external dharmas, but they do not fail to practice the Buddha-dharma. Relying on fundamental wisdom (knowledge of the fundamental nature of things), they practice progressively, in order to seek for themselves the wisdom of the Tathagata (Buddha) and the attainment of the Bhumis. Mahamati! It is like a person dreaming of crossing a great ocean, and with great effort desiring to cross over. Before crossing halfway, he suddenly awakens, and thinks: 'Is this real? Or is it illusory?' He further thinks: 'Such an appearance is neither real nor illusory, but is only my own original false discriminative and unreal realm. Because of the habitual influence, I see various colors, shapes are inverted, and it is not apart from existence and non-existence. Consciousness, through habitual influence, sees it in a dream.' Mahamati! The Bodhisattva-Mahasattvas are also like this. In the eighth Bhumi, they see discriminative thought. The dharmas of the first and seventh Bhumis are the same, like a dream, like an illusion, equal and without difference. Being apart from all effort, and being apart from the discriminative thought of the grasper and the grasped, seeing mind and mental factors (mental activities and their associated phenomena), in order to enable those who have not attained the supreme Buddha-dharma to attain it, the Bodhisattva-Mahasattvas practice the supreme dharma, and this is called Nirvana, not the extinction of all dharmas is called Nirvana. The Bodhisattva-Mahasattvas, being apart from the appearances of discrimination of mind, thought, and consciousness, therefore attain the Kshanti (acceptance, forbearance) of the non-origination of dharmas (a profound understanding of the truth that all dharmas are neither created nor destroyed). Mahamati! The first
義中亦無次第，無次第行，諸法寂靜亦如虛空。」
大慧菩薩白佛言：「世尊！世尊說：『聲聞辟支佛入第八菩薩地寂滅樂門。』如來複說：『聲聞辟支佛不知但是自心分別』，復說『諸聲聞得人無我，而不得法無我空。』若如是說，聲聞辟支佛尚未能證初地之法，何況八地寂滅樂門？」
佛告大慧：「我今為汝分別宣說。大慧！聲聞有三種，言入八地寂滅門者，此是先修菩薩行者墮聲聞地，還依本心修菩薩行，同入八地寂滅樂門，非增上慢寂滅聲聞，以彼不能入菩薩行，未曾覺知三界唯心，未曾修行菩薩諸法，未曾修行諸波羅蜜十地之行，是故決定寂滅聲聞，不能證彼菩薩所行寂滅樂門。」
爾時世尊重說偈言：
「唯心無所有， 諸行及佛地； 去來現在佛， 三世說如是。 七地為心地， 無所有八地； 二地名為行， 餘地名我地。 內身證及凈， 此名為我地； 自在最勝處， 阿迦尼吒天。 照曜如炎火， 出妙諸光明； 種種美可樂， 化作於三界。 化現三界色， 或有在光化； 彼處說諸乘， 是我自在地。 十地為初地， 初地為八地； 九地為七地， 七地為八地。 二地為三地， 四地為五地； 三地為六地，
【現代漢語翻譯】 現代漢語譯本： 『義』（Dharma，佛法、真理）中也沒有次第，沒有次第的修行，一切法寂靜的就像虛空一樣。
大慧菩薩（Mahamati Bodhisattva）對佛說：『世尊！您曾說：『聲聞（Śrāvaka，聽聞佛法而證悟者）和辟支佛（Pratyekabuddha，獨覺佛）進入第八菩薩地的寂滅樂門。』但您又說：『聲聞和辟支佛不知道一切都只是自心的分別』，還說『聲聞證得人無我，但沒有證得法無我空。』如果這樣說，聲聞和辟支佛尚且不能證得初地（Bhumi，菩薩修行的階位）的法，又怎麼能進入八地的寂滅樂門呢？』
佛告訴大慧：『我現在為你分別解說。大慧！聲聞有三種，說到進入八地寂滅門，這是指那些先前修行菩薩行，後來墮入聲聞地的人，他們仍然依靠本來的菩薩心修行菩薩行，從而一同進入八地的寂滅樂門。而不是指那些增上慢（Abhimāna，未證言證的傲慢）的寂滅聲聞，因為他們不能進入菩薩行，未曾覺知三界唯心，未曾修行菩薩的各種法門，未曾修行諸波羅蜜（Pāramitā，到彼岸）和十地（Daśa-bhūmi）的修行，所以那些決定要寂滅的聲聞，不能證得菩薩所修行的寂滅樂門。』
這時，世尊再次說了偈頌：
『唯有心是無所有的，一切行和佛地也是如此； 過去、現在和未來的佛，都是這樣說的。 七地是心地，八地是無所有； 二地名為行地，其餘的地名為我地。 內在的身體證悟和清凈，這被稱為我地； 自在和最殊勝的處所，就是阿迦尼吒天（Akaniṣṭha）。 照耀得像火焰一樣，發出美妙的各種光明； 種種美好而令人喜愛的，化作於三界。 化現三界的色相，或者在光中化現； 在那裡宣說各種乘（Yāna，交通工具，比喻教法），這是我的自在地。 十地就是初地，初地就是八地； 九地就是七地，七地就是八地。 二地就是三地，四地就是五地； 三地就是六地，』
【English Translation】 English version: In 『Dharma』 (righteousness, truth), there is also no sequence, no sequential practice; all dharmas are as silent as empty space.
Mahamati Bodhisattva said to the Buddha: 『World Honored One! You said: 『Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas) enter the gate of the bliss of cessation in the eighth Bodhisattva ground (Bhumi).』 But you also said: 『Śrāvakas and Pratyekabuddhas do not know that it is all just discrimination of their own minds,』 and also said, 『Śrāvakas attain the absence of self in persons, but do not attain the emptiness of the absence of self in dharmas.』 If that is the case, Śrāvakas and Pratyekabuddhas are not yet able to realize the Dharma of the first ground, how much less the gate of the bliss of cessation in the eighth ground?』
The Buddha told Mahamati: 『I will now explain it to you separately. Mahamati! There are three kinds of Śrāvakas. When it is said that they enter the gate of cessation in the eighth ground, this refers to those who previously practiced the Bodhisattva path and then fell into the Śrāvaka ground. They still rely on their original Bodhisattva mind to practice the Bodhisattva path, and thus together enter the gate of the bliss of cessation in the eighth ground. It does not refer to those Śrāvakas of cessation who are full of Abhimāna (arrogance, thinking they have attained what they have not). Because they cannot enter the Bodhisattva path, have never realized that the three realms are only mind, have never practiced the various Dharmas of the Bodhisattva, have never practiced the Pāramitās (perfections) and the practice of the ten grounds (Daśa-bhūmi). Therefore, those Śrāvakas who are determined to attain cessation cannot realize the bliss of cessation practiced by Bodhisattvas.』
At that time, the World Honored One spoke again in verse:
『Only the mind is without anything, so are all actions and the Buddha-ground; The Buddhas of the past, present, and future, all speak like this. The seventh ground is the mind-ground, the eighth ground is without anything; The second ground is called the action-ground, the remaining grounds are called the self-ground. Inner body realization and purity, this is called the self-ground; The place of freedom and utmost victory, is the Akaniṣṭha heaven. Shining like a blazing fire, emitting wonderful and various lights; All kinds of beautiful and delightful things, transforming into the three realms. Transforming and manifesting the forms of the three realms, or transforming in the light; There, the various Yānas (vehicles, metaphors for teachings) are taught, this is my ground of freedom. The tenth ground is the first ground, the first ground is the eighth ground; The ninth ground is the seventh ground, the seventh ground is the eighth ground. The second ground is the third ground, the fourth ground is the fifth ground; The third ground is the sixth ground,』
寂滅有何次？ 決定諸聲聞， 不行菩薩行； 同入八地者， 是本菩薩行。」
入楞伽經問如來常無常品第十
爾時聖者大慧菩薩摩訶薩白佛言：「世尊！如來、應、正遍知，為是常耶為無常耶？」
佛告聖者大慧菩薩言：「大慧！如來、應、正遍知，非常非無常。何以故？二邊有過故。大慧！有無二邊應有過失。大慧！若言如來是常法者則同常因。大慧！以諸外道說言微塵諸因常故，非是作法。大慧！是故不得言如來常，以非作法而言常故。大慧！亦不得言如來無常，言無常者即是同於有為作法，五陰可見能見法無，五陰滅故，五陰滅者諸佛如來亦應同滅，而佛如來非斷絕法。大慧！凡作法者皆是無常，如瓶衣車屋及疊席等皆是作法，是故無常。大慧！若言一切皆無常者，一切智一切智人一切功德亦應無常，以同一切作法相故。又復有過，若言一切皆無常者，諸佛如來應是作法，而佛如來非是作法，以無更說有勝因故，是故我言如來非常亦非無常。複次，大慧！如來非常。何以故？虛空之性亦無修行諸功德故。大慧！譬如虛空非常非無常。何以故？以離常無常故，以不墮一異俱不俱，有無非有非無，常無常非常非無常，是故離於一切諸過不可得說。複次，大慧！亦不得言如來是常
【現代漢語翻譯】 現代漢語譯本 『寂滅有何次第？』 『決定諸聲聞（Sravaka，聲聞弟子），不行菩薩行；同入八地（eighth Bhumi，第八地，指不動地）者，是本菩薩行。』
《入楞伽經》問如來常無常品第十
爾時，聖者大慧菩薩摩訶薩（Mahasattva，大菩薩）對佛說：『世尊！如來、應、正遍知（Tathagata Arhat Samyaksambuddha，如來的十個稱號之一），是常還是無常呢？』
佛告訴聖者大慧菩薩說：『大慧！如來、應、正遍知，非常也非無常。為什麼呢？因為執著于常和無常兩邊都有過失。大慧！有和無這兩種極端都應有過失。大慧！如果說如來是常法，那就等同於常因。大慧！因為那些外道說微塵等諸因是常，所以不是造作之法。大慧！因此不能說如來是常，因為不是造作之法卻說是常。大慧！也不能說如來是無常，說無常就等同於有為作法，五陰（Skandha，構成個體的五種要素，即色、受、想、行、識）可見，能見之法不存在，五陰滅盡的緣故，五陰滅盡，諸佛如來也應該一同滅盡，而佛如來並非斷絕之法。大慧！凡是作法都是無常，如瓶子、衣服、車子、房屋以及疊席等都是作法，所以是無常。大慧！如果說一切都是無常，那麼一切智（Sarvajna，佛陀的智慧）、一切智人（指佛陀）、一切功德也應該無常，因為與一切作法之相相同。又有一個過失，如果說一切都是無常，那麼諸佛如來應該是作法，而佛如來不是作法，因為沒有更勝一籌的因可以說明，所以我說如來非常也非無常。再次，大慧！如來非常。為什麼呢？因為虛空的性質也沒有修行諸功德。大慧！譬如虛空非常也非無常。為什麼呢？因為遠離常和無常的緣故，因為不落入一異、俱不俱、有無、非有非無、常無常、非常非無常，所以遠離一切過失，不可言說。再次，大慧！也不得說如來是常。』
【English Translation】 English version 『What is the order of Nirvana (extinction)?』 『Those Sravakas (hearers) who are determined, do not practice the Bodhisattva path; those who enter the eighth Bhumi (immovable ground) together, this is the original Bodhisattva path.』
Lankavatara Sutra, Chapter 10: On the Permanence and Impermanence of the Tathagata
At that time, the Holy Mahasattva (great being) Mahamati (Great Wisdom) said to the Buddha: 『World Honored One! Is the Tathagata Arhat Samyaksambuddha (the Thus Come One, Worthy One, Perfectly Enlightened One) permanent or impermanent?』
The Buddha said to the Holy Mahasattva Mahamati: 『Mahamati! The Tathagata Arhat Samyaksambuddha is neither permanent nor impermanent. Why? Because there is fault in both extremes. Mahamati! Both extremes of existence and non-existence should have faults. Mahamati! If it is said that the Tathagata is a permanent dharma, then it is the same as a permanent cause. Mahamati! Because those non-Buddhists say that subtle particles and other causes are permanent, therefore they are not created. Mahamati! Therefore, it cannot be said that the Tathagata is permanent, because it is not a created dharma but is said to be permanent. Mahamati! It also cannot be said that the Tathagata is impermanent, because saying impermanent is the same as conditioned dharmas. The five Skandhas (aggregates of existence: form, feeling, perception, volition, and consciousness) are visible, and the dharma that can be seen does not exist, because the five Skandhas are extinguished. If the five Skandhas are extinguished, then all Buddhas and Tathagatas should also be extinguished together, but the Buddhas and Tathagatas are not a law of extinction. Mahamati! All created dharmas are impermanent, such as bottles, clothes, carts, houses, and mats, all of which are created dharmas, so they are impermanent. Mahamati! If it is said that everything is impermanent, then all wisdom (Sarvajna), all wise beings (referring to the Buddha), and all merits should also be impermanent, because they are the same as all created dharmas. Furthermore, there is another fault: if it is said that everything is impermanent, then all Buddhas and Tathagatas should be created dharmas, but the Buddhas and Tathagatas are not created dharmas, because there is no superior cause that can explain it. Therefore, I say that the Tathagata is neither permanent nor impermanent. Furthermore, Mahamati! The Tathagata is not permanent. Why? Because the nature of space also does not have the practice of all merits. Mahamati! For example, space is neither permanent nor impermanent. Why? Because it is separate from permanence and impermanence, because it does not fall into one or different, both or neither, existence or non-existence, neither existence nor non-existence, permanence or impermanence, neither permanence nor impermanence, therefore it is separate from all faults and cannot be spoken of. Furthermore, Mahamati! It also cannot be said that the Tathagata is permanent.』
。何以故？若言常者同於兔馬駝驢龜蛇蠅魚等角，是故不得言如來常。複次，大慧！亦不得言如來是常，恐墮不生常故，是故不得言如來世尊常。複次，大慧！更有餘法，依彼法故，得言如來世尊是常。何以故？依內證智證常法故，是故得言如來是常。大慧！諸佛如來內證智法，常恒清涼不變。大慧！諸佛、如來、應、正遍知，若出於世不出於世，法性常，如是法體常，如是法軌則常，如是以彼法性，一切聲聞辟支佛等，亦不曾聞亦不曾見，如是法體，非虛空中，毛道凡夫不覺不知。大慧！諸佛如來內證智者依彼得名。大慧！以依如實智慧修行得名為佛，非心、意、意識、無明五陰熏習得名。大慧！一切三界不實妄想分別戲論得名。大慧！不實分別二種法者，而得名為常與無常，而佛如來不墮二法，不墮能取可取二邊，如來寂靜二法不生故。是故，大慧！諸佛、如來、應、正遍知，不得言是常與無常。大慧！凡所言語，而得說言常與無常，遠離一切分別盡者，不得言取常無常法，是故我遮一切凡夫，不得分別常與無常，以得真實寂靜法者得盡分別不生分別。」
爾時世尊重說偈言：
「離於常無常， 非常非無常； 若見如是佛， 彼不墮惡道。 若說常無常， 諸功德虛妄； 無智者分別，
【現代漢語翻譯】 現代漢語譯本： 『為什麼呢？如果說如來是常，那就和兔子、馬、駱駝、驢、烏龜、蛇、蒼蠅、魚等長角動物一樣了，所以不能說如來是常。』 『再者，大慧，也不能說如來是常，恐怕會墮入不生常的謬論中，所以不能說如來世尊是常。』 『再者，大慧，還有其他方法，依靠這些方法，可以說如來世尊是常。為什麼呢？因為依靠內證智證悟常法，所以可以說如來是常。』 『大慧，諸佛如來的內證智法，是常恒、清涼、不變的。大慧，諸佛、如來、應、正遍知（Tathagata, Arhat, Samyak-sambuddha），無論出現於世還是不出現於世，法性是常，這樣的法體是常，這樣的法軌則是常，依靠這樣的法性，一切聲聞（Sravaka）、辟支佛（Pratyekabuddha）等，也不曾聽聞也不曾見過，這樣的法體，不是虛空中，毛道凡夫所能覺察和知曉的。』 『大慧，諸佛如來依靠內證智而得名。大慧，依靠如實智慧修行而得名為佛，不是依靠心、意、意識、無明（Avidya）、五陰（Skandha）的熏習而得名。大慧，一切三界（Trailokya）都是不真實的妄想分別戲論而得名。』 『大慧，不真實分別兩種法的人，才會有常與無常的說法，而佛如來不墮入兩種法，不墮入能取和可取兩種邊見，如來寂靜，兩種法不生起。』 『所以，大慧，諸佛、如來、應、正遍知，不能說是常與無常。大慧，凡是用言語所能表達的，才能說常與無常，遠離一切分別的人，不會執取常與無常的法，所以我禁止一切凡夫，不要分別常與無常，因為得到真實寂靜法的人，才能斷盡分別，不生起分別。』 這時，世尊重說偈語： 『遠離常與無常， 非常非無常； 若能見到這樣的佛， 他就不會墮入惡道。 如果說常與無常， 一切功德都是虛妄； 沒有智慧的人才分別，
【English Translation】 English version: 『Why is that? If it is said that the Tathagata is permanent, then it would be the same as rabbits, horses, camels, donkeys, turtles, snakes, flies, fish, and other horned creatures, therefore it cannot be said that the Tathagata is permanent.』 『Furthermore, Mahamati, it also cannot be said that the Tathagata is permanent, lest one fall into the fallacy of non-arising permanence, therefore it cannot be said that the Tathagata, the World-Honored One, is permanent.』 『Furthermore, Mahamati, there are other methods, relying on those methods, it can be said that the Tathagata, the World-Honored One, is permanent. Why is that? Because relying on the inner realization wisdom to realize the permanent Dharma, therefore it can be said that the Tathagata is permanent.』 『Mahamati, the inner realization wisdom Dharma of all Buddhas and Tathagatas is constant, cool, and unchanging. Mahamati, whether the Buddhas, Tathagatas, Arhats, Samyak-sambuddhas appear in the world or do not appear in the world, the Dharma-nature is constant, such Dharma-body is constant, such Dharma-rules are constant, relying on such Dharma-nature, all Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), etc., have neither heard nor seen, such Dharma-body, is not perceived or known by ordinary people in the empty sky.』 『Mahamati, the Buddhas and Tathagatas are named by relying on inner realization wisdom. Mahamati, one is named Buddha by relying on the practice of true wisdom, not by relying on the熏習 (熏習) of mind, thought, consciousness, ignorance (Avidya), and the five skandhas (Skandha). Mahamati, all three realms (Trailokya) are named by unreal, delusional, discriminating, and playful discussions.』 『Mahamati, those who unrealistically discriminate between two kinds of dharmas will have the concepts of permanence and impermanence, while the Buddha Tathagata does not fall into two kinds of dharmas, does not fall into the two extremes of the able-to-grasp and the graspable, the Tathagata is tranquil, and the two kinds of dharmas do not arise.』 『Therefore, Mahamati, the Buddhas, Tathagatas, Arhats, Samyak-sambuddhas, cannot be said to be permanent or impermanent. Mahamati, whatever can be expressed in words can be said to be permanent or impermanent, those who are far away from all discriminations will not grasp the dharmas of permanence and impermanence, therefore I forbid all ordinary people from discriminating between permanence and impermanence, because those who have attained the true tranquil Dharma can cut off all discriminations and not generate discriminations.』 At that time, the World-Honored One spoke again in verse: 『Away from permanence and impermanence, neither permanent nor impermanent; If one sees the Buddha in this way, they will not fall into evil paths. If one speaks of permanence and impermanence, all merits are false; Those without wisdom discriminate,
遮說常無常。 所有立法者， 皆有諸過失； 若能見唯心， 彼不墮諸過。」
入楞伽經佛性品第十一
爾時聖者大慧菩薩摩訶薩復請佛言：「世尊！惟愿如來、應、正遍知為我說，善逝為我說，陰、界、入生滅之相。世尊！若無我者誰生誰滅？世尊！一切凡夫依生滅住不見苦盡，是故不知涅槃之相。」
佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！汝今諦聽當爲汝說。」
大慧白佛言：「善哉世尊！唯然受教。」
佛告大慧：「如來之藏是善不善因故，能與六道作生死因緣，譬如伎兒出種種伎，眾生依于如來藏故，五道生死。大慧！而如來藏離我我所，諸外道等不知不覺，是故三界生死因緣不斷。大慧！諸外道等妄計我故，不能如實見如來藏，以諸外道無始世來虛妄執著種種戲論諸熏習故。大慧！阿梨耶識者，名如來藏，而與無明七識共俱，如大海波常不斷絕身俱生故，離無常過離於我過自性清凈，餘七識者，心、意、意識等唸唸不住是生滅法，七識由彼虛妄因生，不能如實分別諸法，觀于高下長短形相故，執著名相故，能令自心見色相故，能得苦樂故，能離解脫因故，因名相生隨煩惱貪故，依彼念因諸根滅盡故，不次第生故，余自意分別不生苦樂受故，是故入少
【現代漢語翻譯】 現代漢語譯本 遮蓋了常與無常的說法。 所有創立法則的人，都有各種過失； 如果能夠徹見唯心（一切法皆由心識所變現的道理），他們就不會陷入這些過失之中。」
《入楞伽經·佛性品》第十一
這時，聖者大慧菩薩摩訶薩再次向佛請教說：「世尊！愿如來、應、正遍知（如來的十種稱號之一，意為如實知見一切真理者）為我解說，善逝（如來的十種稱號之一，意為善於解脫生死者）為我解說，陰（五陰，構成人身的五種要素：色、受、想、行、識）、界（十八界，即六根、六塵、六識）、入（十二入，即六根、六塵）生滅的真相。世尊！如果沒有『我』，那麼是誰在生死流轉？世尊！一切凡夫都執著于生滅的現象，不能見到苦的止息，因此不瞭解涅槃（佛教的最高境界，指脫離生死輪迴的寂靜狀態）的真相。」
佛告訴聖者大慧菩薩說：「好啊！好啊！太好了，大慧！你現在仔細聽，我將為你解說。」
大慧菩薩對佛說：「好的，世尊！我願意接受教誨。」
佛告訴大慧菩薩：「如來藏（一切眾生本具的清凈佛性）既是善的也是不善的因，因此能與六道（天、人、阿修羅、地獄、餓鬼、畜生）眾生結下生死輪迴的因緣，譬如藝人表演各種技藝，眾生依于如來藏的緣故，在五道（除去阿修羅道）中生死流轉。大慧！而如來藏是遠離『我』和『我所』（執著于自身和屬於自身的事物）的，那些外道（不信奉佛教的修行者）不能瞭解和覺察到這一點，因此三界（欲界、色界、無色界）生死的因緣不能斷絕。大慧！那些外道妄自計度有『我』的存在，所以不能如實地見到如來藏，因為那些外道從無始以來就虛妄地執著于各種戲論（無意義的言論），被這些戲論的習氣所薰染。大慧！阿梨耶識（第八識，又稱藏識，是儲存一切業種的識）又名如來藏，它與無明（對事物真相的迷惑）和前七識共同存在，就像大海的波浪一樣，常常不斷絕，與身體同時產生，遠離無常的過失，遠離『我』的過失，其自性是清凈的。其餘七識，即心、意、意識等，唸唸不住，是生滅之法，七識由虛妄的因所生，不能如實地分辨諸法，因為它們觀察高下、長短、形狀等外在的現象，執著于名相，能使自心見到色相，能感受苦樂，能遠離解脫的因，因名相而生起隨煩惱的貪慾，依于念頭的因緣，諸根（眼、耳、鼻、舌、身、意）滅盡，不次第產生，其餘由自己意念分別而產生的苦樂感受，因此進入少
【English Translation】 English version It obscures the teaching of permanence and impermanence. All who establish laws have various faults; If one can see the Mind-Only (the principle that all phenomena are manifestations of consciousness), they will not fall into these faults.'
From the Eleventh Chapter, 'On Buddha-nature,' of the Laṅkāvatāra Sūtra
Then, the noble Mahamati Bodhisattva-Mahasattva further asked the Buddha, 'World-Honored One! May the Tathagata (one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (one of the ten titles of a Buddha, meaning 'worthy one'), Samyak-saṃbuddha (one of the ten titles of a Buddha, meaning 'perfectly enlightened one') explain to me, may the Sugata (one of the ten titles of a Buddha, meaning 'well-gone') explain to me, the characteristics of the arising and ceasing of the skandhas (the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness), dhātus (the eighteen elements: the six sense organs, the six sense objects, and the six sense consciousnesses), and āyatanas (the twelve sense bases: the six sense organs and the six sense objects). World-Honored One! If there is no self, who is born and who dies? World-Honored One! All ordinary beings dwell on arising and ceasing, not seeing the cessation of suffering, therefore they do not know the characteristics of Nirvana (the ultimate state of liberation from the cycle of birth and death).'
The Buddha said to the noble Mahamati Bodhisattva, 'Excellent! Excellent! Excellent, Mahamati! Now listen carefully, and I will explain it to you.'
Mahamati said to the Buddha, 'Excellent, World-Honored One! I will receive your teaching.'
The Buddha said to Mahamati, 'The Tathagatagarbha (the womb of the Tathagata, the inherent Buddha-nature in all beings) is the cause of both good and non-good, therefore it can create the causes and conditions for birth and death in the six realms (gods, humans, asuras, hell-beings, hungry ghosts, and animals), just as a performer puts on various performances. Beings rely on the Tathagatagarbha, and therefore experience birth and death in the five realms (excluding the Asura realm). Mahamati! The Tathagatagarbha is free from self and what belongs to self, but those non-Buddhist practitioners do not know or perceive this, therefore the causes and conditions for birth and death in the three realms (desire realm, form realm, and formless realm) are not cut off. Mahamati! Those non-Buddhists wrongly assume the existence of a self, so they cannot truly see the Tathagatagarbha, because those non-Buddhists from beginningless time have falsely clung to various frivolous theories, and are influenced by the habits of these theories. Mahamati! The Alaya-consciousness (the eighth consciousness, also known as the storehouse consciousness, which stores all karmic seeds) is also called the Tathagatagarbha, and it exists together with ignorance and the seven consciousnesses, like the waves of the ocean, constantly unceasing, arising together with the body, free from the fault of impermanence, free from the fault of self, its nature is pure. The other seven consciousnesses, namely mind, thought, and consciousness, are impermanent, they are the law of arising and ceasing. The seven consciousnesses arise from false causes, and cannot truly distinguish all dharmas (phenomena), because they observe external phenomena such as high and low, long and short, shape and form, cling to names and forms, can cause the mind to see forms, can experience suffering and joy, can turn away from the cause of liberation, give rise to craving due to names and forms, rely on the causes of thoughts, the sense organs (eye, ear, nose, tongue, body, and mind) are extinguished, do not arise in sequence, and the remaining feelings of suffering and joy that arise from one's own mental discriminations, therefore enter into a state of little
想定、滅盡定，入三摩跋提、四禪、實諦解脫而修行者生解脫相，以不知轉滅虛妄相故。大慧！如來藏識不在阿梨耶識中，是故七種識有生有滅，如來藏識不生不滅。何以故？彼七種識依諸境界念觀而生，此七識境界一切聲聞辟支佛外道修行者不能覺知，不如實知人無我故，以取同相別相法故，以見陰界入法等故。大慧！如來藏如實見五法體相法無我故不生，如實知諸地次第展轉和合故，餘外道不正見不能觀察。大慧！菩薩住不動地，爾時得十種三昧門等為上首，得無量無邊三昧，依三昧佛住持，觀察不可思議諸佛法及自本願力故，遮護三昧門實際境界，遮已入自內身聖智證法真實境界，不同聲聞辟支佛外道修行所觀境界，爾時過彼十種聖道，入于如來意生身智身，離諸功用三昧心故。是故，大慧！諸菩薩摩訶薩欲證勝法如來藏阿梨耶識者，應當修行令清凈故。大慧！若如來藏阿梨耶識名為無者，離阿梨耶識無生無滅，一切凡夫及諸聖人，依彼阿梨耶識故有生有滅，以依阿梨耶識故，諸修行者入自內身聖行所證，現法樂行而不休息。大慧！此如來心阿梨耶識如來藏諸境界，一切聲聞辟支佛諸外道等不能分別。何以故？以如來藏是清凈相，客塵煩惱垢染不凈。大慧！我依此義依勝鬘夫人，依余菩薩摩訶薩深智慧者，說如
來藏阿梨耶識，共七種識生名轉滅相，為諸聲聞辟支佛等示法無我，對勝鬘說言，如來藏是如來境界。大慧！如來藏識阿梨耶識境界，我今與汝及諸菩薩甚深智者，能了分別此二種法，諸餘聲聞辟支佛及外道等執著名字者，不能了知如此二法。大慧！是故汝及諸菩薩摩訶薩當學此法。」
爾時世尊重說偈言：
「甚深如來藏， 與七識俱生； 取二法則生， 如實知不生。 如映象現心， 無始習所熏； 如實觀察者， 諸境悉空無。 如癡見指月， 觀指不觀月； 計著名字者， 不見我真實。 心如巧伎兒， 意如狡猾者， 意識及五識， 虛妄取境界； 如伎兒和合， 誑惑于凡夫。」
入楞伽經五法門品第十二
爾時聖者大慧菩薩摩訶薩復請佛言：「世尊！惟愿如來、應、正遍知為我說，善逝為我說，五法體相及二無我差別行相，我及一切諸菩薩等，若得善知五法體相、二種無我差別相者，修行是法次第入於一切諸地，修行是法能入一切諸佛法中，入諸佛法者，乃至能入如來自身內證智地。」
佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！汝今諦聽，當爲汝說。」
大慧菩薩言：「善哉世尊！唯然受教。」
佛告大慧：「我
【現代漢語翻譯】 現代漢語譯本： 佛對來藏（Tathāgatagarbha，如來藏）阿梨耶識（Ālaya-vijñāna，藏識），以及與其一同產生的七種識，說明了它們生起、轉變和滅亡的相狀。爲了聲聞（Śrāvaka，聽聞佛法者）、辟支佛（Pratyekabuddha，緣覺）等修行者，佛開示了法無我（dharma-nairātmya，諸法無自性）的道理，並對勝鬘（Śrīmālā）夫人說，如來藏是如來的境界。大慧（Mahāmati）！如來藏識和阿梨耶識的境界，我現在要為你和那些具有甚深智慧的菩薩們詳細分辨這兩種法。其餘那些執著于名相的聲聞、辟支佛以及外道等，無法瞭解這兩種法。大慧！因此，你和諸位菩薩摩訶薩應當學習這種法。
當時，世尊又說了偈頌：
『甚深如來藏， 與七識俱生； 取二法則生， 如實知不生。 如映象現心， 無始習所熏； 如實觀察者， 諸境悉空無。 如癡見指月， 觀指不觀月； 計著名字者， 不見我真實。 心如巧伎兒， 意如狡猾者， 意識及五識， 虛妄取境界； 如伎兒和合， 誑惑于凡夫。』
《入楞伽經》五法門品第十二
當時，聖者大慧菩薩摩訶薩再次請問佛陀：『世尊！懇請如來（Tathāgata）、應（Arhat）、正遍知（Samyak-saṃbuddha）為我解說，善逝（Sugata）為我解說五法（pañca dharma）的體相以及二無我（dvi-nairātmya，人無我和法無我）的差別行相。我和一切諸菩薩等，如果能夠善於瞭解五法的體相、兩種無我的差別相，修行這種法就能次第進入一切諸地（bhūmi，菩薩的修行階段），修行這種法就能進入一切諸佛法中。進入諸佛法中，乃至能夠進入如來自身內證智地。』
佛告訴聖者大慧菩薩說：『好啊！好啊！太好了，大慧！你現在仔細聽，我將為你解說。』
大慧菩薩說：『好的，世尊！我願意接受教誨。』
佛告訴大慧：『我'
【English Translation】 English version: The Buddha explained to Ālaya-vijñāna (storehouse consciousness) which arises together with the seven consciousnesses, regarding their aspects of arising, transformation, and cessation. For the Śrāvakas (hearers), Pratyekabuddhas (solitary Buddhas), and other practitioners, the Buddha revealed the dharma-nairātmya (selflessness of phenomena), and said to Śrīmālā (Queen Śrīmālā), the Tathāgatagarbha (Buddha-nature) is the realm of the Tathāgata. Mahāmati! The realm of the Tathāgatagarbha-vijñāna and the Ālaya-vijñāna, I will now thoroughly distinguish these two dharmas for you and those Bodhisattvas who possess profound wisdom. The remaining Śrāvakas, Pratyekabuddhas, and heretics who are attached to names cannot understand these two dharmas. Mahāmati! Therefore, you and all the Bodhisattva-Mahāsattvas should study this dharma.
At that time, the World-Honored One spoke in verse:
'The profound Tathāgatagarbha, arises together with the seven consciousnesses; Taking two dharmas, it arises; truly knowing, it does not arise. Like a reflection appearing in the mind, perfumed by beginningless habits; Those who truly observe, all realms are empty and without substance. Like a fool seeing the finger pointing at the moon, looking at the finger and not the moon; Those who cling to names, do not see my true nature. The mind is like a skillful performer, the intention is like a cunning one, The consciousness and the five senses, falsely grasp at realms; Like performers coming together, deceiving ordinary beings.'
《Laṅkāvatāra Sūtra》, Chapter 12: On the Five Dharmas
At that time, the holy Mahāmati Bodhisattva-Mahāsattva again asked the Buddha: 'World-Honored One! I beseech the Tathāgata, Arhat, Samyak-saṃbuddha to explain to me, the Sugata to explain to me, the characteristics of the five dharmas and the different aspects of the two nairātmyas (selflessness of persons and selflessness of phenomena). If I and all the Bodhisattvas can understand well the characteristics of the five dharmas and the different aspects of the two kinds of selflessness, by practicing this dharma, we can gradually enter all the bhūmis (stages of Bodhisattva practice), and by practicing this dharma, we can enter all the Buddha-dharmas. Entering the Buddha-dharmas, we can even enter the self-realized wisdom ground within the Tathāgata himself.'
The Buddha told the holy Mahāmati Bodhisattva: 'Excellent! Excellent! Excellent, Mahāmati! Now listen carefully, I will explain it to you.'
Mahāmati Bodhisattva said: 'Yes, World-Honored One! I will receive your teachings.'
The Buddha told Mahāmati: 'I'
為汝說五法體相、二種無我差別行相。大慧！何等五法？一者、名，二者、相，三者、分別，四者、正智，五者、真如。內身修行證聖人智離斷常見現如實修行者，入三昧樂三摩跋提行門故。大慧！一切凡夫不覺不知五法體相、二種無我，惟以自心見於外物，是故生於分別之心非謂聖人。」
大慧白佛言：「世尊！云何凡夫生分別心非聖人也？」
佛告大慧：「一切凡夫執著名相隨順生法，隨順生法已見種種相，墮我我所邪見心中，執著具足一切法相，執著已入于無明黑闇障處，入障處已起于貪心，起貪心已而能造作貪瞋癡業，造業行已不能自止，如蠶作繭以分別心而自纏身，墮在六道大海險難，如轆轤迴轉不自覺知，以無智故不知一切諸法如幻，不知無我我所諸法非實從於妄想分別而生，而不知離可見能見，而不知離生住滅相，不知自心虛妄而生，謂知隨順自在天、時、微塵、我生。大慧！何者為名？謂眼識見前色等法相，如聲相、耳相、鼻相、舌相、身相。大慧！如是等相，我說名為名相。大慧！何者分別？以依何等法說名取相，了別此法如是如是畢竟不異，謂象馬車步人民等分別種種相，是名分別。大慧！何者正智？以觀察名相，觀察已不見實法，以彼迭共因生故見，迭共生者諸識不復起，分別識
【現代漢語翻譯】 現代漢語譯本：我現在為你講解五法（pañca dharma）的體相和兩種無我（dvi-vidha nairātmya）的差別行相。大慧（Mahamati）！什麼是五法呢？一是名（nāma），二是相（lakṣaṇa），三是分別（vikalpa），四是正智（samyagjñāna），五是真如（tathatā）。內身修行證得聖人的智慧，遠離斷見和常見，如實修行的人，才能進入三昧（samādhi）的快樂和三摩跋提（samāpatti）的行門。大慧！一切凡夫不覺悟、不知道五法的體相和兩種無我，只憑自己的心去觀察外物，所以產生分別之心，而不是聖人的境界。
大慧問佛說：『世尊！為什麼凡夫會產生分別心，而不是聖人呢？』
佛告訴大慧：『一切凡夫執著于名相，隨順於生法，隨順生法后就看到種種的相，墮入我（ātman）和我所（ātmanīya）的邪見心中，執著具足一切法相，執著之後就進入無明（avidyā）的黑暗障蔽之處，進入障蔽之處后就生起貪心，生起貪心后就能造作貪（rāga）、嗔（dveṣa）、癡（moha）的業，造業之後不能停止，就像蠶作繭一樣，用分別心來纏繞自己，墮落在六道（ṣaḍgati）的大海中，充滿危險和困難，像轆轤一樣迴轉卻不自覺知，因為沒有智慧，不知道一切諸法如幻，不知道無我（anātman）和我所（anātmanīya）諸法並非真實，而是從妄想分別而生，不知道離開可見和能見，不知道離開生住滅相，不知道自心虛妄而生，卻認為隨順自在天（Īśvara）、時（kāla）、微塵（paramāṇu）、我（ātman）而生。大慧！什麼是名呢？就是眼識（cakṣur vijñāna）見到眼前的色（rūpa）等法相，如聲相、耳相、鼻相、舌相、身相。大慧！像這些相，我說名為名相。大慧！什麼是分別呢？就是依據何種法說名取相，了別此法如此如此，畢竟不異，比如對像、馬、車、步兵、人民等分別種種相，這叫做分別。大慧！什麼是正智呢？就是觀察名相，觀察之後不見實法，因為它們是互相依賴共同產生，見到互相共同產生，諸識就不再升起，分別識
【English Translation】 English version: I will now explain to you the characteristics of the five dharmas (pañca dharma) and the differentiated aspects of the two kinds of selflessness (dvi-vidha nairātmya). Mahamati! What are the five dharmas? First, name (nāma); second, appearance (lakṣaṇa); third, discrimination (vikalpa); fourth, right knowledge (samyagjñāna); and fifth, suchness (tathatā). Those who cultivate internally, attain the wisdom of the sages, are free from the views of permanence and annihilation, and practice in accordance with reality, enter the gate of samadhi (samādhi) bliss and samapatti (samāpatti). Mahamati! All ordinary people are not aware of or do not know the characteristics of the five dharmas and the two kinds of selflessness, and only perceive external objects with their own minds, therefore they give rise to discriminating thoughts, which is not the state of a sage.
Mahamati asked the Buddha: 'World Honored One! Why do ordinary people give rise to discriminating thoughts and are not sages?'
The Buddha told Mahamati: 'All ordinary people are attached to names and appearances, and follow the arising of dharmas. Having followed the arising of dharmas, they see various appearances, fall into the false views of self (ātman) and what belongs to self (ātmanīya), are attached to possessing all the characteristics of dharmas, and having become attached, they enter the dark place of ignorance (avidyā). Having entered the place of obstruction, they give rise to greed. Having given rise to greed, they are able to create the karma of greed (rāga), hatred (dveṣa), and delusion (moha). Having created karma, they cannot stop themselves, like a silkworm making a cocoon, they entangle themselves with discriminating thoughts, fall into the great ocean of the six realms (ṣaḍgati), which is full of danger and difficulty, and revolve like a well pulley without realizing it. Because of their lack of wisdom, they do not know that all dharmas are like illusions, they do not know that the dharmas of no-self (anātman) and what belongs to no-self (anātmanīya) are not real, but arise from false thoughts and discriminations, they do not know to separate from the visible and the seer, they do not know to separate from the characteristics of arising, abiding, and ceasing, they do not know that their own minds arise from delusion, but think that they arise in accordance with the will of Ishvara (Īśvara), time (kāla), atoms (paramāṇu), and self (ātman). Mahamati! What is name? It is the eye consciousness (cakṣur vijñāna) seeing the appearances of form (rūpa) and other dharmas in front of it, such as the appearance of sound, the appearance of ear, the appearance of nose, the appearance of tongue, the appearance of body. Mahamati! These appearances, I call name and appearance. Mahamati! What is discrimination? It is based on what kind of dharma to speak of name and take appearance, to distinguish this dharma as such and such, and ultimately not different, such as distinguishing various appearances of elephants, horses, carts, infantry, people, etc., this is called discrimination. Mahamati! What is right knowledge? It is to observe names and appearances, and after observing, not to see real dharmas, because they arise mutually dependent and co-produced. Seeing that they are mutually co-produced, the consciousnesses no longer arise, the discriminating consciousness
相不斷不常，是故不墮一切外道聲聞辟支佛地。大慧！是名正智。複次，大慧！菩薩摩訶薩依正智，不取名相法以為有，不取不見相以為無。何以故？以離有無邪見故，以不見名相是正智義，是故我說名為真如。大慧！菩薩住真如法者，得入無相寂靜境界，入已得入菩薩摩訶薩初歡喜地，菩薩得初歡喜地時，證百金剛三昧明門，舍離二十五有一切果業，過諸聲聞辟支佛地，住如來家真如境界，如實修行知五法相如幻如夢，如實觀察一切諸法，起自內身證聖智修行，如是展轉遠離虛妄世間覺觀所樂之地，次第乃至法雲地；入法雲地已，次入三昧力自在神通諸華莊嚴如來之地；入如來地已，為教化眾生現種種光明應莊嚴身如水中月，依無盡句善縛所縛，隨眾生信者而為說法，離心、意、意識身故。大慧！菩薩入真如已得佛地中如是如是無量無邊法。」
大慧復白佛言：「世尊！世尊為五法入三法？為三法入五法中？為自體相各各差別？」
佛告大慧：「三法入五法中。大慧！非但三法入五法中，八種識、二種無我亦入五法。大慧！云何三法入五法中？大慧！名相名為分別法相。大慧！依彼二法分別生心心數法，一時非前後，如日共光明一時，而有分別種種相。大慧！是名三相，依因緣力生故。大慧！正智真如
【現代漢語翻譯】 現代漢語譯本：相續不斷但並非恒常，因此不會墮入一切外道、聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨自覺悟者）的境界。大慧（Mahāmati）！這叫做正智。再者，大慧！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）依仗正智，不執取名相之法認為實有，也不執取不見名相認為虛無。為什麼呢？因為遠離了有無的邪見。因為不見名相才是正智的意義，所以我說它名為真如（Tathatā，事物的真實本性）。大慧！菩薩安住于真如之法，就能進入無相寂靜的境界，進入之後就能進入菩薩摩訶薩的初歡喜地（Prathamā-muditā-bhūmi，菩薩修行的第一個階段）。菩薩得到初歡喜地時，證得百金剛三昧明門（Vajra-samādhi-mukha，如金剛般堅固的三昧之門），舍離二十五有（Pañcaviṃśati-bhava，三界中的二十五種存在形式）的一切果報業力，超越一切聲聞、辟支佛的境界，安住于如來（Tathāgata，佛的稱號）之家真如的境界，如實地修行，了知五法（Pañca-dharma，五種法）的相狀如幻如夢，如實地觀察一切諸法，從自身內心生起證悟聖智的修行，這樣逐漸遠離虛妄世間覺觀所喜樂的境界，次第乃至法雲地（Dharma-megha-bhūmi，菩薩修行的第十個階段）；進入法雲地之後，接著進入三昧力自在神通諸華莊嚴的如來之地；進入如來地之後，爲了教化眾生，示現種種光明應化的莊嚴身，如同水中的月亮，依靠無盡的語句善巧地束縛，隨著眾生的信仰而為他們說法，遠離了心、意、意識的束縛。大慧！菩薩進入真如之後，在佛地中得到這樣這樣無量無邊的法。 大慧又對佛說：『世尊！世尊是讓五法進入三法之中？還是讓三法進入五法之中？還是它們的自體相狀各自有差別？』 佛告訴大慧：『是三法進入五法之中。大慧！不僅僅是三法進入五法之中，八種識（Aṣṭa-vijñāna，八種意識）、二種無我（Dvi-nirātmaka，人無我和法無我）也進入五法之中。大慧！什麼是三法進入五法之中呢？大慧！名和相名為分別法相。大慧！依靠這兩種法，分別產生心和心數法（Citta-caitta-dharma，心理活動及其伴隨的心理因素），它們同時生起，沒有先後，如同太陽和光明同時存在，但有種種不同的相狀。大慧！這叫做三相（Tri-lakṣaṇa，三種相），依靠因緣的力量而生起。大慧！正智和真如……』
【English Translation】 English version: Continuously arising but not permanent, therefore, it does not fall into the realm of all heretics, Śrāvakas (disciples who learn by hearing the Buddha's teachings), or Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own). Mahāmati! This is called Right Knowledge. Furthermore, Mahāmati! Bodhisattva-mahāsattvas (Great Bodhisattvas), relying on Right Knowledge, do not grasp at the phenomena of names and forms as existent, nor do they grasp at the absence of names and forms as non-existent. Why? Because they are free from the wrong views of existence and non-existence. Because not seeing names and forms is the meaning of Right Knowledge, therefore I say it is called Suchness (Tathatā, the true nature of things). Mahāmati! Bodhisattvas abiding in the Dharma of Suchness can enter the realm of no-appearance and tranquility. Having entered, they can enter the first Joyful Ground (Prathamā-muditā-bhūmi, the first stage of a Bodhisattva's practice) of Bodhisattva-mahāsattvas. When Bodhisattvas attain the first Joyful Ground, they realize the hundred Vajra-samādhi-mukhas (gates of diamond-like samādhi), abandon all the karmic results of the twenty-five existences (Pañcaviṃśati-bhava, twenty-five realms of existence in the three realms), transcend the realms of all Śrāvakas and Pratyekabuddhas, abide in the realm of Suchness of the Tathāgata's (Buddha's title) family, truly practice, know the appearances of the five dharmas (Pañca-dharma, five kinds of phenomena) as illusions and dreams, truly observe all dharmas, arise from their own inner selves, realize the practice of holy wisdom, and thus gradually distance themselves from the realms of false worldly perceptions and pleasures, sequentially up to the Dharma-megha-bhūmi (Dharma-cloud Ground, the tenth stage of a Bodhisattva's practice); having entered the Dharma-cloud Ground, they then enter the Tathāgata's land adorned with the powers of samādhi, self-mastery, and various divine flowers; having entered the Tathāgata's land, in order to teach and transform sentient beings, they manifest various radiant and responsive adorned bodies like the moon in water, relying on the skillful binding of endless phrases, and teach according to the faith of sentient beings, free from the bonds of mind, thought, and consciousness. Mahāmati! Having entered Suchness, Bodhisattvas attain such and such immeasurable and boundless dharmas in the Buddha-ground. Mahāmati then said to the Buddha: 'World Honored One! Does the World Honored One cause the five dharmas to enter into the three dharmas? Or does the World Honored One cause the three dharmas to enter into the five dharmas? Or are their self-natures and appearances each different?' The Buddha told Mahāmati: 'It is the three dharmas that enter into the five dharmas. Mahāmati! It is not only the three dharmas that enter into the five dharmas, but also the eight consciousnesses (Aṣṭa-vijñāna, eight kinds of consciousness) and the two kinds of selflessness (Dvi-nirātmaka, selflessness of person and selflessness of phenomena) also enter into the five dharmas. Mahāmati! What is it that the three dharmas enter into the five dharmas? Mahāmati! Name and form are called discriminating characteristics of dharmas. Mahāmati! Relying on these two dharmas, discrimination gives rise to mind and mental functions (Citta-caitta-dharma, mental activities and accompanying mental factors), which arise simultaneously, not one before the other, like the sun and its light existing simultaneously, but with various different appearances. Mahāmati! This is called the three characteristics (Tri-lakṣaṇa, three characteristics), arising from the power of conditions. Mahāmati! Right Knowledge and Suchness...'
名第一義諦相，依不滅法故。複次，大慧！著于自心見分別法差別有八種，以分別諸相以為實故，離我我所生滅之法，爾時得證二無我法。大慧！五法法門入諸佛地，諸地法相亦入五法門中，一切聲聞辟支佛法亦入五法門中，如來內身證聖智法亦入五法門中。複次，大慧！五法相名分別真如正智。大慧！何者名為相？相者見色形相狀貌勝不如，是名為相。大慧！依彼法相起分別相，此是瓶此是牛馬羊等，此法如是如是不異。大慧！是名為名。大慧！依于彼法立名，了別示現彼相，是故立彼種種名字牛羊馬等，是名分別心心數法。大慧！觀察名相乃至微塵，常不見一法相，諸法不實，以虛妄心生分別故。大慧！言真如者名為不虛，決定畢竟儘自性自體，正見真如相，我及諸菩薩及諸佛、如來、應、正遍知，說名異義一。大慧！如是等隨順正智，不斷不常，無分別分別不行處，隨順自身內證聖智，離諸一切外道聲聞辟支佛等惡見朋黨不正智中。大慧！於五法、三法相、八種識、二種無我，一切佛法皆入五法中。大慧！汝及諸菩薩摩訶薩，為求勝智應當修學。大慧！汝知五法不隨他教故。」
爾時世尊重說偈言：
「五法自體相， 及與八種識； 二種無我法， 攝取諸大乘。 名相及分別， 三法自體
【現代漢語翻譯】 現代漢語譯本：名第一義諦相，因為它依賴於不滅的法。再者，大慧（Mahamati）！執著于自心所見的分別法，會有八種差別，因為他們分別諸相併認為那是真實的。當他們脫離了我及我所生滅的法，那時就能證得二無我法。大慧（Mahamati）！五法法門能進入諸佛的境界，諸地的法相也進入五法門中，一切聲聞（Sravaka）、辟支佛（Pratyekabuddha）的法也進入五法門中，如來內身所證的聖智法也進入五法門中。再者，大慧（Mahamati）！五法相的名字是分別真如正智。大慧（Mahamati）！什麼叫做相？相就是所見的顏色、形狀、相貌，以及勝過或不如，這叫做相。大慧（Mahamati）！依賴於那些法相而生起分別相，例如『這是瓶』、『這是牛』、『馬』、『羊』等等，『這個法是這樣這樣，沒有不同』。大慧（Mahamati）！這叫做名。大慧（Mahamati）！依賴於那些法而立名，清楚地顯示那些相，所以建立種種名字，如牛、羊、馬等，這叫做分別心和心數法。大慧（Mahamati）！觀察名和相，乃至微塵，常常不見有一個法的相，諸法不是真實的，因為虛妄的心生起分別的緣故。大慧（Mahamati）！所說的真如，意思是不虛妄，是決定、畢竟、窮盡自性自體，正確地見到真如的相。我以及諸菩薩（Bodhisattva）和諸佛、如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），所說的名字不同，但意義是一樣的。大慧（Mahamati）！像這樣等同於隨順正智，不斷也不常，沒有分別的分辨，沒有行處，隨順自身內證的聖智，脫離一切外道、聲聞（Sravaka）、辟支佛（Pratyekabuddha）等惡見朋黨的不正智。大慧（Mahamati）！在五法、三法相、八種識、二種無我中，一切佛法都進入五法中。大慧（Mahamati）！你以及諸菩薩摩訶薩（Bodhisattva-Mahasattva），爲了求得殊勝的智慧，應當修學。大慧（Mahamati）！你知道五法，不隨從其他教導的緣故。』 那時，世尊（Bhagavan）重說偈頌： 『五法自體相，以及八種識；二種無我法，攝取諸大乘（Mahayana）。名相及分別，三法自體』
【English Translation】 English version: The characteristic of the highest reality (Paramartha-satya) is named so because it depends on the law of impermanence. Furthermore, Mahamati! Attachment to the discriminations of things seen by one's own mind gives rise to eight kinds of differences, because they discriminate all forms as real. When they are detached from the law of birth and death of 'I' and 'mine,' then they attain the two aspects of egolessness. Mahamati! The gate of the five Dharmas enters the Buddhabhumi (Buddha-land), and the characteristics of the Dharmas of the Bhumis also enter the five Dharmas. All the teachings of the Sravakas (Disciples) and Pratyekabuddhas (Solitary Buddhas) also enter the five Dharmas. The self-realized sacred wisdom of the Tathagata (Thus Come One) also enters the five Dharmas. Furthermore, Mahamati! The name of the characteristic of the five Dharmas is the right knowledge of the discrimination of Suchness (Tathata). Mahamati! What is called a characteristic (Laksana)? A characteristic is seeing color, shape, appearance, and superiority or inferiority; this is called a characteristic. Mahamati! Depending on those characteristics of Dharmas, the discriminating characteristics arise, such as 'This is a pot,' 'This is a cow,' 'horse,' 'sheep,' etc., 'This Dharma is like this, not different.' Mahamati! This is called a name (Nama). Mahamati! Depending on those Dharmas, names are established, clearly showing those characteristics; therefore, various names are established, such as cow, sheep, horse, etc.; this is called discriminating mind and mental functions. Mahamati! Observing names and characteristics, even down to the smallest dust particle, one never sees a single characteristic of a Dharma; all Dharmas are unreal because the false mind gives rise to discrimination. Mahamati! What is called Suchness (Tathata) means non-illusory, definite, ultimately exhaustive of its own nature and essence, correctly seeing the characteristic of Suchness. I, as well as all Bodhisattvas (Enlightenment Beings) and all Buddhas, Tathagatas (Thus Come Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones), speak of different names but the meaning is the same. Mahamati! Thus, being in accordance with right knowledge, neither continuous nor discontinuous, without discrimination, discrimination not functioning, being in accordance with the self-realized sacred wisdom, detached from all the wrong views and factions of externalists, Sravakas (Disciples), Pratyekabuddhas (Solitary Buddhas), etc., and their incorrect knowledge. Mahamati! In the five Dharmas, the three characteristics of Dharmas, the eight kinds of consciousness, and the two aspects of egolessness, all Buddha-Dharmas enter the five Dharmas. Mahamati! You and all Bodhisattva-Mahasattvas (Great Enlightenment Beings), in order to seek supreme wisdom, should study and practice. Mahamati! You know the five Dharmas, because you do not follow other teachings.' At that time, the Bhagavan (Blessed One) repeated it in verse: 'The self-nature of the five Dharmas, and the eight kinds of consciousness; the two aspects of egolessness, embrace all the Mahayana (Great Vehicle). Name, characteristic, and discrimination, the self-nature of the three Dharmas.'
相； 正智及真如， 是第一義相。」
入楞伽經恒河沙品第十三
爾時聖者大慧菩薩摩訶薩白佛言：「世尊！如世尊依名字說過去未來現在諸佛如恒河河沙。世尊！佛說如是，為依如來口中所說，我隨順取？為更有義？愿為我說。」
佛告聖者大慧菩薩言：「大慧！如我所說名字章句，莫如是取。大慧！三世諸佛非恒河河沙等。何以故？所說譬喻過世間者，非如譬喻。何以故？以有相似不相似故。大慧！諸佛、如來、應、正遍知，不定說過世間相似不相似譬喻。何以故？大慧！我說譬喻但是少分故。大慧！我及諸佛、如來、應、正遍知，所說譬喻但說少義。何以故？愚癡凡夫諸外道等，著諸法常增長邪見，隨順世間輪迴生死，為彼生厭聞生驚怖，又聞諸佛如恒河沙，便於如來無上聖道生易得想求出世法。大慧！是故我說諸佛如來如恒河河沙。何以故？我余經中說佛出世如優曇華，眾生聞已，言佛道難得不修精進，是故我說諸佛如來如恒河河沙。大慧！我說諸佛出世如優曇華者，依可化眾生義故，我說諸佛如優曇華。大慧，而優曇華於世間中無人曾見，當亦不見。大慧！諸佛如來世間曾見現見當見。大慧！我說如是，非依自身所得法說，是故說言如優曇華，諸佛如來亦復如是。大慧！我依內身
【現代漢語翻譯】 現代漢語譯本： 『相』是指： 真正的智慧和真如， 這是第一義相（最根本的實相）。』
《入楞伽經·恒河沙品》第十三
這時，聖者大慧菩薩摩訶薩對佛說：『世尊！您依據名字說過去、未來、現在諸佛的數量如同恒河沙一樣眾多。世尊！佛這樣說，我是應該按照如來您口中所說的，隨順接受呢？還是有更深一層的含義？希望您能為我解說。』
佛告訴聖者大慧菩薩說：『大慧！對於我所說的名字章句，不要這樣理解。大慧！三世諸佛的數量並非真的像恒河沙那樣多。為什麼呢？因為用來比喻超出世間的事物，就不能完全等同於比喻本身。為什麼呢？因為比喻既有相似之處，也有不相似之處。大慧！諸佛、如來、應、正遍知（佛的十個稱號之一，意為應供、正等覺），不一定總是用完全相似或完全不相似的世間事物來做比喻。為什麼呢？大慧！我說比喻只是爲了表達少部分含義。大慧！我和諸佛、如來、應、正遍知所說的比喻，只是爲了說明少許道理。為什麼呢？因為愚癡的凡夫和各種外道，執著于諸法是常住不變的，從而增長邪見，隨順世間的輪迴生死。爲了讓他們生起厭離心，聽到后產生警覺和恐懼，又聽到諸佛的數量像恒河沙一樣多，就容易對如來的無上聖道產生容易獲得的錯覺，從而去追求出世之法。大慧！因此我說諸佛如來像恒河沙一樣多。為什麼呢？因為我在其他的經典中說佛出世如同優曇花（一種稀有珍貴的花）一樣難得，有些眾生聽了之後，就說佛道難以獲得，而不去努力修行精進。所以，我說諸佛如來像恒河沙一樣多。大慧！我說諸佛出世如同優曇花一樣，是依據可以被教化的眾生的根器和意樂而說的。大慧，而優曇花在世間中沒有人曾經見過，將來也不會見到。大慧！諸佛如來在世間中有人曾經見過、現在見到、將來也會見到。大慧！我說這樣的話，不是依據自身所證得的法來說的，所以才說像優曇花一樣，諸佛如來也像優曇花一樣稀有難得。大慧！我是依據內身
【English Translation】 English version: 'Aspects' refer to: True wisdom and Suchness (Tathata), These are the aspects of the highest meaning (paramartha-lakshana).'
Lankavatara Sutra, Chapter 13: 'The Ganges Sand Chapter'
At that time, the Bodhisattva-Mahasattva Mahamati said to the Buddha: 'World Honored One! According to the names, you say that the Buddhas of the past, future, and present are as numerous as the sands of the Ganges River. World Honored One! When the Buddha speaks like this, should I accept it according to what the Tathagata (another name for Buddha) says, or is there a deeper meaning? I wish you would explain it to me.'
The Buddha said to the Bodhisattva-Mahasattva Mahamati: 'Mahamati! Do not take the names and phrases I have spoken in that way. Mahamati! The Buddhas of the three times are not as numerous as the sands of the Ganges River. Why? Because metaphors used to describe things that transcend the world cannot be exactly the same as the metaphors themselves. Why? Because metaphors have both similarities and dissimilarities. Mahamati! The Buddhas, Tathagatas, Arhats, Samyak-sambuddhas (fully enlightened Buddhas), do not always use worldly things that are completely similar or completely dissimilar as metaphors. Why? Mahamati! I use metaphors only to express a small part of the meaning. Mahamati! The metaphors that I and the Buddhas, Tathagatas, Arhats, Samyak-sambuddhas use are only to explain a small amount of the truth. Why? Because foolish ordinary people and various heretics are attached to the permanence of all dharmas (phenomena), thereby increasing their wrong views, following the cycle of birth and death in the world. In order to make them feel disgusted and to generate alertness and fear upon hearing this, and also upon hearing that the number of Buddhas is like the sands of the Ganges River, they easily develop the misconception that the supreme holy path of the Tathagata is easy to attain, and thus seek the Dharma (teachings) of transcending the world. Mahamati! Therefore, I say that the Buddhas and Tathagatas are as numerous as the sands of the Ganges River. Why? Because in other sutras I say that the appearance of a Buddha in the world is as rare as the appearance of a Udumbara flower (a rare and precious flower), and some beings, upon hearing this, say that the Buddha's path is difficult to attain and do not strive to cultivate diligently. Therefore, I say that the Buddhas and Tathagatas are as numerous as the sands of the Ganges River. Mahamati! My saying that the appearance of a Buddha in the world is like the Udumbara flower is based on the capacity and inclination of the beings who can be taught. Mahamati, the Udumbara flower has never been seen by anyone in the world, nor will it be seen in the future. Mahamati! The Buddhas and Tathagatas have been seen, are seen, and will be seen in the world. Mahamati! My saying this is not based on the Dharma I have attained myself, so I say it is like the Udumbara flower, and the Buddhas and Tathagatas are also as rare as the Udumbara flower. Mahamati! I am based on my inner self
證法說法，是故說過世間譬喻，以諸凡夫無信眾生，不能信我所說譬喻。何以故？說自內身聖智境界，無譬喻可說，遠離心、意、意識過諸見地，諸佛如來真如之法不可說故，是故我說種種譬喻。大慧！我說諸佛如恒河河沙者，是少分譬喻。大慧！諸佛如來平等非不平等，以非分別分別故。大慧！譬如恒河河中所有之沙，魚鱉龜龍牛羊象馬諸獸踐蹈，而彼河沙不生分別不瞋不恚，亦不生心彼惱亂我，無分別故凈離諸垢。大慧！諸佛、如來、應、正遍知亦復如是，內身證得聖智，滿足諸力神通自在功德如恒河沙，一切外道邪論諸師愚癡魚鱉，以瞋恚心毀罵如來，如來不動不生分別，本願力故為與眾生三昧三摩跋提，一切諸樂令滿足故，不分別分別。大慧！是故我說諸佛如來如恒河河沙等，等者平等無有異相，以離愛身故。大慧！譬如恒河河沙不離地相。大慧！大地火燒火不異地故，火不燒地地大有火相續體故。大慧！愚癡凡夫墮顛倒智，自心分別言地被燒，而地不燒，以不離地而得更有四大火身故。大慧！諸佛如來亦復如是，諸佛如來法身之體，如恒河河沙等，不滅不失故。大慧！譬如恒河河沙無量無邊。大慧！諸佛如來亦復如是，出於世間放無量光，遍於一切諸佛大會，為化眾生令覺知故。大慧！如恒河河沙更不生相
【現代漢語翻譯】 現代漢語譯本 佛陀開示佛法，因此才會在世間使用譬喻，因為那些沒有信心的凡夫俗子，無法相信我所說的譬喻。為什麼呢？因為要描述自身內在證悟的聖智境界，沒有合適的譬喻可以使用，它超越了心、意、意識，超越了所有的見解層次。諸佛如來的真如之法是無法用語言完全表達的，所以我會使用各種譬喻來引導你們。大慧（Mahamati）！我說諸佛的數量如同恒河中的沙粒一樣多，這只是一個很小的譬喻。大慧！諸佛如來是平等的，但也可以說是不平等的，這是因為他們以一種超越分別的方式來進行分別。大慧！比如恒河中的沙子，魚、鱉、龜、龍、牛、羊、象、馬等各種動物在上面踐踏，但這些沙子不會因此產生分別心，不會生氣或惱怒，也不會認為它們在擾亂自己。因為沒有分別心，所以清凈無染。大慧！諸佛、如來、應供、正遍知也是如此，他們內在證得了聖智，圓滿了各種力量、神通和自在的功德，如同恒河沙一樣多。一切外道邪說的老師，那些愚癡的魚鱉，用嗔恨心來譭謗如來，但如來不會因此動搖，不會產生分別心。因為本願的力量，爲了讓眾生獲得三昧（Samadhi）和三摩跋提（Samapatti），爲了讓一切快樂都得到滿足，所以不會以分別心來對待他們。大慧！因此我說諸佛如來如同恒河沙一樣多，『等』的意思是平等，沒有差異，因為已經脫離了對身體的執愛。大慧！比如恒河的沙子不會離開地面的屬性。 大慧！就像大地被火燃燒，火併不會改變大地的屬性，因為火不是大地本身。火雖然燃燒，但大地仍然存在，並且具有持續的火的特性。大慧！愚癡的凡夫因為顛倒的智慧，用自己的心來分別，說大地被燒燬了，但實際上大地並沒有被燒燬，因為大地並沒有離開地面，而且還獲得了四大（地、水、火、風）中的火的屬性。大慧！諸佛如來也是如此，諸佛如來的法身之體，如同恒河沙一樣多，不會消滅，也不會消失。大慧！比如恒河的沙子是無量無邊的。大慧！諸佛如來也是如此，出現在世間，放出無量的光明，遍照一切諸佛的大會，爲了教化眾生，讓他們覺悟。大慧！如同恒河的沙子不會再產生新的相狀一樣。
【English Translation】 English version 'The Dharma that is realized is spoken,' therefore, parables are spoken in the world, because those ordinary beings who lack faith cannot believe the parables I speak. Why is that? Because to describe the realm of self-realized sacred wisdom, there is no suitable parable to use. It transcends mind, thought, and consciousness, surpassing all levels of views. The Suchness (Tathata) of the Buddhas and Tathagatas cannot be fully expressed in words, so I use various parables to guide you. Mahamati! When I say that the number of Buddhas is like the sands of the Ganges River, this is just a small parable. Mahamati! The Buddhas and Tathagatas are equal, but they can also be said to be unequal, because they discriminate in a way that transcends discrimination. Mahamati! For example, the sand in the Ganges River is trampled upon by various animals such as fish, turtles, tortoises, dragons, cattle, sheep, elephants, and horses, but the sand does not generate discrimination, does not become angry or resentful, and does not think that they are disturbing it. Because it has no discrimination, it is pure and free from defilements. Mahamati! The Buddhas, Tathagatas, Arhats, Perfectly Enlightened Ones are also like this. They have internally realized sacred wisdom, and have perfected various powers, supernormal abilities, and the merits of freedom, as numerous as the sands of the Ganges River. All the teachers of heretical doctrines, those foolish fish and turtles, slander the Tathagata with hatred, but the Tathagata does not waver because of this, and does not generate discrimination. Because of the power of their original vows, in order to grant beings Samadhi (concentration) and Samapatti (attainment), in order to fulfill all happiness, they do not treat them with discrimination. Mahamati! Therefore, I say that the Buddhas and Tathagatas are like the sands of the Ganges River. 'Equal' means equality, without difference, because they have detached from the attachment to the body. Mahamati! For example, the sand of the Ganges River does not depart from the characteristic of the earth. Mahamati! Just as the earth is burned by fire, the fire does not change the nature of the earth, because the fire is not the earth itself. Although the fire burns, the earth still exists and has the continuous characteristic of fire. Mahamati! Foolish ordinary beings, because of their inverted wisdom, use their own minds to discriminate, saying that the earth is burned, but in reality, the earth is not burned, because the earth has not left the ground, and it has also acquired the property of fire among the four elements (earth, water, fire, wind). Mahamati! The Buddhas and Tathagatas are also like this. The Dharma-body of the Buddhas and Tathagatas, like the sands of the Ganges River, will not be destroyed or lost. Mahamati! For example, the sands of the Ganges River are immeasurable and boundless. Mahamati! The Buddhas and Tathagatas are also like this. They appear in the world, emit immeasurable light, and illuminate all the assemblies of Buddhas, in order to teach and transform beings, so that they may awaken. Mahamati! Just as the sands of the Ganges River do not produce new forms.
，如彼微塵微塵體相如是而住。大慧！諸佛如來亦復如是，於世間中不生不滅，諸佛如來斷有因故。大慧！如恒河河沙若出於河亦不可見入于河中亦不可見，亦不起心我出入河。大慧！諸佛如來智慧之力亦復如是，度諸眾生亦不盡滅亦不增長。何以故？諸法無身故。大慧！一切有身皆是無常磨滅之法，非無身法，諸佛如來唯法身故。大慧！譬如有人慾得蘇油，押恒河沙，終不可得，無蘇油故。大慧！諸佛如來為諸眾生苦惱，所押瞋不可得，不捨自法界相，不捨自法味相，不捨本願與眾生樂，以得具足大慈大悲，我若不令一切眾生入涅槃者，我身亦不入于涅槃。大慧！如恒河河沙隨水而流終不逆流。大慧！諸佛如來為諸眾生說法亦爾，隨順涅槃而非逆流。大慧！是故我說諸佛如來如恒河河沙。大慧！言恒河河沙隨順流者非是去義，若佛如來有去義者，諸佛如來應無常滅。大慧！世間本際尚不可知，不可知者我云何依而說去義？是故如來非為去義。大慧！去義者名為斷義，愚癡凡夫不覺不知。」
大慧白佛言：「世尊！世尊若眾生在於世間輪迴，去來本際不可知者，云何如來而得解脫，復令眾生得於解脫？」
佛告大慧言：「大慧！言解脫者，離於一切戲論煩惱無始熏習分別心故，如實能知唯自心見外所分別
【現代漢語翻譯】 現代漢語譯本：『就像那些微塵，微塵的體相就是那樣安住的。大慧！諸佛如來也是這樣，在世間中不生不滅，因為諸佛如來斷絕了產生『有』的原因。大慧！就像恒河中的沙子，如果從河裡出來就看不見了，進入河中也看不見了，沙子也不會起心說『我出入河』。大慧！諸佛如來的智慧之力也是這樣，度化眾生，既不會減少也不會增加。為什麼呢？因為一切法沒有實體。大慧！一切有實體的都是無常磨滅之法，不是沒有實體的法，諸佛如來只有法身。大慧！譬如有人想要得到酥油，壓榨恒河沙，最終也不可能得到，因為恒河沙中沒有酥油。大慧！諸佛如來爲了眾生的苦惱，所受的壓榨是無法得到的，不捨棄自身的法界之相，不捨棄自身的法味之相，不捨棄本來的誓願，給予眾生快樂，因為已經具足了大慈大悲，『我如果不讓一切眾生進入涅槃，我的身體也不會進入涅槃』。大慧！就像恒河中的沙子，隨著水流而流，最終不會逆流。大慧！諸佛如來為眾生說法也是這樣，隨順涅槃，而不是逆流。大慧！所以我說諸佛如來像恒河沙。大慧！說恒河沙隨順水流，不是指『去』的意思，如果佛如來有『去』的意思，諸佛如來就應該無常滅亡。大慧！世間的本源尚且不可知，不可知，我怎麼能依據它來說『去』的意思呢？所以如來不是指『去』的意思。大慧！『去』的意思就是斷滅的意思，愚癡的凡夫不覺悟也不知道。』
大慧菩薩對佛說：『世尊！如果眾生在世間輪迴，去來本源不可知，那麼如來怎麼能夠解脫，又怎麼能讓眾生得到解脫呢？』
佛告訴大慧菩薩說：『大慧！所說的解脫，就是遠離一切戲論煩惱，遠離無始以來的熏習分別心，如實地了知唯有自心所見，以及外在所分別的境界。』
【English Translation】 English version: 'Just like those motes of dust, the characteristics of the motes of dust abide as they are. Mahamati (Great Wisdom)! The Tathagatas (Thus Come Ones, Buddhas) are also like this, neither arising nor ceasing in the world, because the Tathagatas have cut off the cause of existence. Mahamati! Like the sands of the Ganges River, if they come out of the river, they cannot be seen; if they enter the river, they cannot be seen; nor does the sand generate the thought, 'I go out of and enter the river.' Mahamati! The power of the wisdom of the Tathagatas is also like this, delivering all sentient beings without diminishing or increasing. Why? Because all dharmas (teachings, phenomena) have no self-nature. Mahamati! All that has self-nature is subject to impermanence and destruction, not that which has no self-nature; the Tathagatas only have the Dharma-body (body of the Dharma). Mahamati! For example, if someone wants to obtain ghee (clarified butter) by pressing the sands of the Ganges River, it is ultimately impossible, because there is no ghee in the sands of the Ganges River. Mahamati! The Tathagatas, for the sake of the suffering of sentient beings, cannot be obtained by pressing with anger, do not abandon their own Dharma-realm aspect, do not abandon their own Dharma-flavor aspect, do not abandon their original vows to give joy to sentient beings, because they have attained the complete Great Compassion and Great Mercy, 'If I do not lead all sentient beings into Nirvana (liberation), my body will not enter Nirvana either.' Mahamati! Like the sands of the Ganges River, flowing with the water, they ultimately do not flow against the current. Mahamati! The Tathagatas also speak the Dharma for sentient beings in this way, following Nirvana and not going against the current. Mahamati! Therefore, I say that the Tathagatas are like the sands of the Ganges River. Mahamati! Saying that the sands of the Ganges River flow with the current does not mean 'going'; if the Buddha Tathagatas had the meaning of 'going,' the Buddha Tathagatas should be impermanently extinguished. Mahamati! The origin of the world is still unknowable; being unknowable, how can I rely on it to speak of the meaning of 'going'? Therefore, the Tathagatas do not have the meaning of 'going.' Mahamati! The meaning of 'going' is called the meaning of annihilation; foolish ordinary people are not aware and do not know.'
Mahamati said to the Buddha, 'World Honored One! If sentient beings are in Samsara (cycle of rebirth) in the world, and the origin of going and coming is unknowable, how can the Tathagatas attain liberation and also enable sentient beings to attain liberation?'
The Buddha said to Mahamati, 'Mahamati! What is called liberation is being apart from all playful discussions and afflictions, apart from the beginningless habitual discrimination of the mind, and being able to truly know that only the mind sees itself and the external realms that are discriminated.'
心迴轉故，是故我說名為解脫。大慧！言解脫者非是滅法，是故汝今問我，若不知本際云何得解脫者，此問不成。大慧！言本際者，是分別心一體異名。大慧！離分別心更無眾生，即此分別名為眾生。大慧！真實智慧觀內外法，無法可知能知故。大慧！以一切法本際來寂靜。大慧！不如實知唯自心見虛妄分別，是故生於分別之心，如實知者不生分別。」
爾時世尊重說偈言：
「觀察于諸佛， 譬如恒河沙； 不滅亦不生， 彼人能見佛。 遠離諸塵垢， 如恒河河沙； 隨順流不變， 法身亦如是。」
入楞伽經卷第七 大正藏第 16 冊 No. 0671 入楞伽經
入楞伽經卷第八
元魏天竺三藏菩提留支譯
剎那品第十四
爾時聖者大慧菩薩摩訶薩復白佛言：「世尊！惟愿如來、應、正遍知為我說，善逝為我說，一切法生滅之相，云何如來說一切法念念不住？」
佛告大慧菩薩言：「善哉！善哉！善哉大慧！汝今諦聽當爲汝說。」
大慧言：「善哉世尊！唯然受教。」
佛告大慧：「一切法一切法者，所謂善法不善法，有為法無為法，世間法出世間法，有漏法無漏法，內法外法。大慧！略說五陰法，因心、意、意識熏習增長
【現代漢語翻譯】 現代漢語譯本：心意回轉到本源，所以我才說這叫做解脫。大慧（Mahamati，菩薩名）！所說的解脫並不是斷滅之法，所以你現在問我，如果不知道本源，怎麼能得到解脫，這個問題是不成立的。大慧！所說的本源，是分別心（discriminating mind）的另一種稱呼。大慧！離開分別心就沒有眾生，這分別心就叫做眾生。大慧！真實的智慧是觀察內外之法，因為沒有法可以被認知，所以才能認知。大慧！因為一切法的本源本來就是寂靜的。大慧！不如實地瞭解，只看到自己內心的虛妄分別，所以才產生分別之心，如實瞭解的人就不會產生分別。" 這時，世尊（Bhagavan，佛的稱號）又說了偈語： 『觀察諸佛， 譬如恒河沙； 不滅亦不生， 彼人能見佛。 遠離諸塵垢， 如恒河河沙； 隨順流不變， 法身（Dharmakaya，佛的法性身）亦如是。』 《入楞伽經》卷第七 大正藏第 16 冊 No. 0671 《入楞伽經》 《入楞伽經》卷第八 元魏天竺三藏菩提留支譯 剎那品第十四 這時，聖者大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）又對佛說：『世尊！希望如來（Tathagata，佛的稱號）、應（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）為我解說，善逝（Sugata，佛的稱號）為我解說，一切法生滅的相狀，如來是怎樣說一切法念念不住的？』 佛告訴大慧菩薩說：『好啊！好啊！大慧！你現在仔細聽，我將為你解說。』 大慧說：『好的，世尊！我願意接受教誨。』 佛告訴大慧：『一切法一切法，所說的就是善法和不善法，有為法和無為法，世間法和出世間法，有漏法和無漏法，內法和外法。大慧！簡單地說，就是五陰法（Skandhas，構成個體存在的五種要素），因心、意、意識（Manas-vijnana，心理活動的不同層面）的熏習而增長。
【English Translation】 English version: Because the mind turns back to its origin, therefore I say it is called liberation. Mahamati (name of a Bodhisattva)! What is called liberation is not a cessation of existence. Therefore, your question now, 'If one does not know the origin, how can one attain liberation?' is invalid. Mahamati! What is called the origin is another name for the discriminating mind. Mahamati! Apart from the discriminating mind, there are no sentient beings; this discriminating mind is called sentient beings. Mahamati! True wisdom observes internal and external dharmas (phenomena), because there is no dharma that can be known, therefore it can know. Mahamati! Because the origin of all dharmas is inherently tranquil. Mahamati! One who does not truly understand, but only sees the false discriminations of one's own mind, therefore generates a discriminating mind; one who truly understands does not generate discriminations.' At that time, the Bhagavan (title of the Buddha) spoke in verse: 'Observing all the Buddhas, like the sands of the Ganges; Neither ceasing nor arising, that person can see the Buddha. Far from all defilements, like the sands of the Ganges; Following the flow without change, the Dharmakaya (the Dharma body of the Buddha) is also like this.' 《Lankavatara Sutra》 Volume 7 Taisho Tripitaka Volume 16, No. 0671 《Lankavatara Sutra》 《Lankavatara Sutra》 Volume 8 Translated by Tripitaka Bodhiruchi of Yuan Wei Dynasty from India Chapter 14: On Momentariness At that time, the Holy Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! May the Tathagata (title of the Buddha), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one) explain to me, may the Sugata (well-gone one, title of the Buddha) explain to me, the characteristics of the arising and ceasing of all dharmas. How does the Tathagata say that all dharmas are constantly changing from moment to moment?' The Buddha said to Mahamati Bodhisattva: 'Excellent! Excellent! Mahamati! Now listen carefully, and I will explain it to you.' Mahamati said: 'Excellent, World Honored One! I will receive your teachings.' The Buddha said to Mahamati: 'All dharmas, all dharmas, what is meant is good dharmas and unwholesome dharmas, conditioned dharmas and unconditioned dharmas, worldly dharmas and transcendental dharmas, defiled dharmas and undefiled dharmas, internal dharmas and external dharmas. Mahamati! Briefly speaking, it is the five Skandhas (aggregates constituting individual existence), which increase due to the熏習 (xunxi, influence) of mind, Manas (intellect), and Vijnana (consciousness).'
，諸凡夫人依心、意、意識熏習故，分別善不善法。大慧！聖人現證三昧三摩跋提無漏善法樂行。大慧！是名善法。複次，大慧！言善不善法者，所謂八識。何等為八？一者、阿梨耶識；二者、意；三者、意識；四者、眼識；五者、耳識；六者、鼻識；七者、舌識；八者、身識。大慧！五識身共意識身，善不善法展轉差別相續，體無差別，身隨順生法生已還滅，不知自心見虛妄境界，即滅時，能取境界形相大小勝如之狀。大慧！意識共五識身相應生，一念時不住，是故我說彼法念時不住。大慧！言剎尼迦者，名之為空，阿梨耶識名如來藏，無共意轉識熏習故名為空，具足無漏熏習法故，名為不空。大慧！愚癡凡夫不覺不知，執著諸法剎那不住，墮在邪見而作是言，無漏之法亦剎那不住；破彼真如如來藏故。大慧！五識身者不生六道不受苦樂不作涅槃因。大慧！如來藏不受苦樂非生死因，余法者共生共滅，依於四種熏習醉故，而諸凡夫不覺不知邪見熏習，言一切法剎那不住。複次，大慧！金剛如來藏，如來證法，非剎那不住。大慧！如來證法若剎那不住者，一切聖者不成聖人。大慧！非非聖人，以聖人故。大慧！金剛住於一劫，稱量等住不增不減。大慧！云何愚癡凡夫分別諸法，言剎那不住，而諸凡夫不得我意，不覺不
【現代漢語翻譯】 現代漢語譯本： 大慧，各種凡夫由於心、意、意識的熏習，所以能分辨善與不善的法。大慧，聖人親身證悟三昧（Samadhi，定）和三摩跋提（Samapatti，等至），安住在無漏的善法之樂中。大慧，這叫做善法。 再者，大慧，所說的善與不善法，就是指八識。什麼是八識呢？一是阿梨耶識（Ālaya-vijñāna，藏識）；二是意（Manas，末那識）；三是意識（Vijñāna，了別識）；四是眼識（Cakṣur-vijñāna）；五是耳識（Śrotra-vijñāna）；六是鼻識（Ghrāṇa-vijñāna）；七是舌識（Jihvā-vijñāna）；八是身識（Kāya-vijñāna）。 大慧，五識身與意識身，善與不善的法輾轉差別，相續不斷，本體上沒有差別，身隨著順生的法而生，生起后又會滅去，不知道是自己的心，見到虛妄的境界，在滅去的時候，能夠取到境界的形狀、大小、殊勝等狀態。大慧，意識與五識身相應而生，一念之間不會停留，所以我說這些法在念頭生起時不會停留。 大慧，所說的剎尼迦（Kṣaṇika，瞬間性），意思是空。阿梨耶識名為如來藏（Tathāgatagarbha），因為沒有與意轉識的熏習，所以說是空，因為具足無漏的熏習法，所以說是不空。大慧，愚癡的凡夫不覺悟也不知道，執著于諸法剎那不住，墮落在邪見中，並且這樣說，無漏的法也是剎那不住；這是在破壞真如如來藏。 大慧，五識身不生於六道，不感受苦樂，不作為涅槃（Nirvāṇa，寂滅）的原因。大慧，如來藏不感受苦樂，不是生死的原因，其餘的法共同生起共同滅去，依賴於四種熏習的醉態，所以各種凡夫不覺悟也不知道，被邪見熏習，說一切法剎那不住。再者，大慧，金剛如來藏，是如來所證悟的法，不是剎那不住的。大慧，如果如來所證悟的法是剎那不住的，那麼一切聖者就不能成就聖人。大慧，不是非聖人，因為有聖人的存在。大慧，金剛住於一劫（Kalpa，極長的時間單位），稱量等住，不增加也不減少。大慧，為什麼愚癡的凡夫要分別諸法，說剎那不住，而各種凡夫不能理解我的意思，不覺悟也不
【English Translation】 English version: Mahamati, ordinary people discriminate between good and non-good dharmas because of the熏習(xūnxí, perfuming; influence) of mind,意(yì, thought; intention), and 意識(yìshí, consciousness). Mahamati, the sages presently realize the joy of practicing the अनास्रव(anāsrava, without outflows; pure) good dharmas in 三昧(Samadhi, concentration) and 三摩跋提(Samapatti, attainment; perfect concentration). Mahamati, this is called good dharma. Furthermore, Mahamati, the so-called good and non-good dharmas refer to the eight consciousnesses. What are the eight? First is 阿梨耶識(Ālaya-vijñāna, store consciousness); second is 意(Manas, mind); third is 意識(Vijñāna, consciousness); fourth is 眼識(Cakṣur-vijñāna, eye consciousness); fifth is 耳識(Śrotra-vijñāna, ear consciousness); sixth is 鼻識(Ghrāṇa-vijñāna, nose consciousness); seventh is 舌識(Jihvā-vijñāna, tongue consciousness); eighth is 身識(Kāya-vijñāna, body consciousness). Mahamati, the five consciousness bodies together with the consciousness body, the good and non-good dharmas transform and differentiate, continuously succeeding each other. In essence, there is no difference. The body arises following the dharmas that arise in accordance with conditions, and after arising, they cease. They do not know their own mind, seeing illusory realms. When they cease, they can grasp the shapes, sizes, and superior qualities of the realms. Mahamati, consciousness arises in correspondence with the five consciousness bodies, not abiding for even a single thought. Therefore, I say that these dharmas do not abide when thoughts arise. Mahamati, the so-called 剎尼迦(Kṣaṇika, momentary) means emptiness. 阿梨耶識(Ālaya-vijñāna, store consciousness) is named 如來藏(Tathāgatagarbha, the womb of the Tathagata), and because it is not熏習(xūnxí, perfumed; influenced) by the mind-consciousness, it is said to be empty. Because it is complete with अनास्रव(anāsrava, without outflows; pure)熏習(xūnxí, perfuming; influence) dharmas, it is said to be not empty. Mahamati, foolish ordinary people do not awaken and do not know, clinging to the momentary non-abiding of all dharmas, falling into wrong views, and saying that अनास्रव(anāsrava, without outflows; pure) dharmas also do not abide momentarily; they are destroying the 真如(Tathātā, suchness)如來藏(Tathāgatagarbha, the womb of the Tathagata). Mahamati, the five consciousness bodies do not arise in the six realms, do not experience suffering and joy, and do not act as the cause of 涅槃(Nirvāṇa, cessation). Mahamati, the 如來藏(Tathāgatagarbha, the womb of the Tathagata) does not experience suffering and joy, and is not the cause of birth and death. The remaining dharmas arise and cease together, relying on the intoxication of the four kinds of熏習(xūnxí, perfuming; influence), so various ordinary people do not awaken and do not know, being熏習(xūnxí, perfumed; influenced) by wrong views, saying that all dharmas do not abide momentarily. Furthermore, Mahamati, the 金剛(Vajra, diamond)如來藏(Tathāgatagarbha, the womb of the Tathagata), the dharma realized by the 如來(Tathagata, Thus Come One), does not abide momentarily. Mahamati, if the dharma realized by the 如來(Tathagata, Thus Come One) did not abide momentarily, then all sages could not become saints. Mahamati, it is not non-saints, because there are saints. Mahamati, the 金剛(Vajra, diamond) abides for one 劫(Kalpa, eon), abiding equally in measure, neither increasing nor decreasing. Mahamati, why do foolish ordinary people discriminate all dharmas, saying that they do not abide momentarily, and various ordinary people cannot understand my meaning, do not awaken and do not
知內外諸法念念不住。」
大慧復白佛言：「世尊！如來常說滿足六波羅蜜法，得阿耨多羅三藐三菩提。世尊！何等為六波羅蜜？云何滿足？」
佛告大慧菩薩言：「大慧！波羅蜜差別有三種，謂世間波羅蜜，出世間波羅蜜，出世間上上波羅蜜。大慧！言世間波羅蜜者，愚癡凡夫執著我我所法墮於二邊，為于種種勝妙境界行波羅蜜，求於色等境界果報。大慧！愚癡凡夫行屍波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜，乃至生於梵天，求五神通世間之法。大慧！是名世間諸波羅蜜。大慧！言出世間波羅蜜者，謂聲聞辟支佛，取聲聞辟支佛涅槃心，修行波羅蜜。大慧！如彼世間愚癡凡夫，為于自身求涅槃樂，而行世間波羅蜜行；聲聞緣覺亦復如是，為自身故求涅槃樂，行出世間波羅蜜行，而乃求彼非究竟樂。大慧！出世間上上波羅蜜者，如實能知但是自心虛妄分別見外境界，爾時實知惟是自心見內外法，不分別虛妄分別，不取內外自心色相故，菩薩摩訶薩如實能知一切法故行檀波羅蜜，為令一切眾生得無怖畏安隱樂故，是名檀波羅蜜。大慧！菩薩觀彼一切諸法，不生分別隨順清涼，是名尸波羅蜜。大慧！菩薩離分別心忍，彼修行如實而知能取可取境界非實，是名菩薩羼提波羅蜜。大慧！菩薩
【現代漢語翻譯】 現代漢語譯本：『覺知內外一切法念念不停留。』
大慧菩薩再次對佛說：『世尊！如來常說圓滿六波羅蜜法，就能證得阿耨多羅三藐三菩提（無上正等正覺）。世尊！什麼是六波羅蜜？又該如何圓滿呢？』
佛告訴大慧菩薩說：『大慧！波羅蜜的差別有三種，即世間波羅蜜、出世間波羅蜜、出世間上上波羅蜜。大慧！所謂的世間波羅蜜，是指愚癡的凡夫執著於我以及我所擁有的事物，落入二邊（常見和斷見），爲了追求種種殊勝美妙的境界而修行波羅蜜，追求色等境界的果報。大慧！愚癡的凡夫修行佈施波羅蜜（檀波羅蜜）、持戒波羅蜜（尸波羅蜜）、忍辱波羅蜜（羼提波羅蜜）、精進波羅蜜（毗梨耶波羅蜜）、禪定波羅蜜（禪波羅蜜）、般若波羅蜜，乃至投生到梵天，追求五神通等世間之法。大慧！這叫做世間諸波羅蜜。大慧！所謂的出世間波羅蜜，是指聲聞、辟支佛，他們以聲聞、辟支佛的涅槃心，修行波羅蜜。大慧！如同那些世間愚癡的凡夫，爲了自身追求涅槃的快樂，而修行世間的波羅蜜；聲聞緣覺也同樣如此，爲了自身而追求涅槃的快樂，修行出世間的波羅蜜，然而他們所追求的並非究竟的快樂。大慧！出世間上上波羅蜜，是指如實地了知一切都只是自心的虛妄分別，所見的外在境界也是虛妄的。這時，真正了知只有自心才能見到內外之法，不分別虛妄分別，不執取內外自心的色相，所以菩薩摩訶薩如實地了知一切法而行佈施波羅蜜（檀波羅蜜），爲了使一切眾生得到無怖畏的安穩快樂，這叫做佈施波羅蜜（檀波羅蜜）。大慧！菩薩觀察一切諸法，不生分別，隨順清涼的境界，這叫做持戒波羅蜜（尸波羅蜜）。大慧！菩薩遠離分別心，忍受修行，如實地了知能取和可取的境界並非真實，這叫做菩薩忍辱波羅蜜（羼提波羅蜜）。大慧！菩薩』
【English Translation】 English version: 『Knowing that all internal and external dharmas are constantly ceasing.』
Mahamati (Great Wisdom) again said to the Buddha: 『World Honored One! The Tathagata (Thus Come One) often says that fulfilling the six Paramitas (perfections) leads to Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). World Honored One! What are the six Paramitas? And how are they fulfilled?』
The Buddha said to Mahamati Bodhisattva (enlightenment being): 『Mahamati! There are three kinds of Paramita differentiations, namely, worldly Paramitas, transcendental Paramitas, and supremely transcendental Paramitas. Mahamati! Worldly Paramitas refer to foolish ordinary beings who are attached to the notions of 『self』 and 『what belongs to self,』 falling into the two extremes (eternalism and nihilism), practicing Paramitas for the sake of various wonderful and sublime realms, seeking the karmic rewards of form and other realms. Mahamati! Foolish ordinary beings practice Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom), even to the point of being born in the Brahma heavens, seeking the worldly dharmas of the five supernormal powers. Mahamati! These are called worldly Paramitas. Mahamati! Transcendental Paramitas refer to Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas) who cultivate Paramitas with the mind of Sravaka and Pratyekabuddha Nirvana. Mahamati! Like those foolish ordinary beings in the world who practice worldly Paramitas for the sake of seeking the bliss of Nirvana for themselves, Sravakas and Pratyekabuddhas are also like this, seeking the bliss of Nirvana for themselves, practicing transcendental Paramitas, but seeking a non-ultimate bliss. Mahamati! Supremely transcendental Paramitas refer to truly knowing that everything is just the mind』s own false discriminations, and that the external realms seen are also false. At that time, truly knowing that only the mind sees internal and external dharmas, not discriminating false discriminations, not grasping the forms of internal and external minds, therefore, the Bodhisattva Mahasattva (great being) truly knows all dharmas and practices Dana Paramita (perfection of giving), in order to bring fearless peace and happiness to all sentient beings, this is called Dana Paramita (perfection of giving). Mahamati! The Bodhisattva observes all dharmas, not generating discriminations, following coolness and tranquility, this is called Sila Paramita (perfection of morality). Mahamati! The Bodhisattva is free from the discriminating mind, enduring practice, truly knowing that the grasper and the grasped realms are not real, this is called Bodhisattva Ksanti Paramita (perfection of patience). Mahamati! The Bodhisattva』
云何修精進行，初中后夜常勤修行，隨順如實法斷諸分別，是名毗梨耶波羅蜜。大慧！菩薩離於分別心，不隨外道能取可取境界之相，是名禪波羅蜜。大慧！何者菩薩般若波羅蜜？菩薩如實觀察自心分別之相，不見分別不墮二邊，依如實修行轉身，不見一法生不見一法滅，自身內證聖行修行，是名菩薩般若波羅蜜。大慧！波羅蜜義如是滿足者，得阿耨多羅三藐三菩提。」
爾時世尊重說偈言：
「空無常剎那， 愚分別有為； 如河燈種子， 空無常剎那。 分別剎那義， 剎那亦如是； 剎尼迦不生， 寂靜離所作。 一切法不生， 我說剎那義； 物生即有滅， 不為凡夫說。 分別相續法， 妄想見六道； 若無明為因， 能生諸心者。 乃至色未生， 中間依何住？ 即生即有滅， 余心隨彼生。 色不一念住， 觀於何法生？ 依何因生法？ 心無因而生。 是故生不成， 云何知念壞？ 修行者證定， 金剛佛舍利。 光音天宮殿， 世間不壞事； 其如證法實， 如來智成就。 比丘證平等， 云何念不住？ 乾闥婆幻色， 何故念不住？ 無四大見色， 四大何所為？」
入楞伽經化品第十五
【現代漢語翻譯】 現代漢語譯本 『如何修習精進？』初夜、中夜、后夜常常勤奮修行，隨順如實的佛法，斷除各種分別念，這叫做毗梨耶波羅蜜（Vīrya-pāramitā，精進到彼岸）。 『大慧（Mahāmati）！菩薩遠離分別心，不隨順外道，不執取能取和所取境界的表相，這叫做禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸）。』 『大慧（Mahāmati）！什麼是菩薩的般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）？菩薩如實地觀察自己內心的分別唸的表相，不見有任何分別，不落入二邊，依據如實的修行而轉變，不見有一法生起，不見有一法滅去，自身內心證悟聖者的修行，這叫做菩薩的般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）。』 『大慧（Mahāmati）！波羅蜜（Pāramitā，到彼岸）的意義像這樣圓滿，就能證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』
當時，世尊又說了偈頌：
『空、無常、剎那（kṣaṇa），愚人卻分別有為法； 就像河流、燈焰、種子，都是空、無常、剎那（kṣaṇa）。 如果分別剎那（kṣaṇa）的意義，剎那（kṣaṇa）也是如此； 剎尼迦（kṣaṇika，瞬間）不生，寂靜遠離造作。 一切法不生，我說剎那（kṣaṇa）的意義； 事物一生起就有滅亡，我不為凡夫說。 分別相續的法，妄想見到六道； 如果以無明為因，能生出各種心念。 乃至色法未生起，中間依靠什麼而住？ 即生起即滅亡，其餘的心念隨著它生起。 色法不在一念間停留，觀察是依什麼法而生？ 依靠什麼因緣生法？心念沒有原因而生。 因此生是不成立的，如何得知念頭的壞滅？ 修行者證得禪定，金剛佛的舍利（śarīra）。 光音天的宮殿，是世間不壞的事物； 這就像證得法的真實，如來的智慧成就。 比丘證得平等，為什麼念頭不住留？ 乾闥婆（Gandharva）的幻色，為什麼念頭不住留？ 沒有四大而見到色法，四大又有什麼作用？』
《入楞伽經》化品第十五
【English Translation】 English version 'How does one cultivate diligence?' Constantly and diligently practice in the early, middle, and late parts of the night, conforming to the Dharma as it truly is, and severing all discriminations. This is called Vīrya-pāramitā (Perfection of Diligence). 'Mahāmati! When a Bodhisattva abandons the discriminating mind, does not follow external paths, and does not grasp the appearances of the perceiver and the perceived, this is called Dhyāna-pāramitā (Perfection of Meditation).' 'Mahāmati! What is the Prajñā-pāramitā (Perfection of Wisdom) of a Bodhisattva? A Bodhisattva observes the appearances of the discriminations of their own mind as they truly are, sees no discriminations, does not fall into either extreme, relies on true practice to transform themselves, sees no Dharma arising, sees no Dharma ceasing, and personally realizes the practice of the sages within themselves. This is called the Prajñā-pāramitā (Perfection of Wisdom) of a Bodhisattva.' 'Mahāmati! When the meaning of Pāramitā (Perfection) is fulfilled in this way, one attains Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).'
At that time, the World Honored One spoke these verses:
'Empty, impermanent, momentary (kṣaṇa), fools discriminate conditioned things; Like a river, a lamp, a seed, empty, impermanent, momentary (kṣaṇa). If you discriminate the meaning of a moment (kṣaṇa), the moment (kṣaṇa) is also like that; The momentary (kṣaṇika) does not arise, it is still and free from action. All Dharmas do not arise, I speak of the meaning of the moment (kṣaṇa); As soon as a thing arises, it ceases, I do not speak this for ordinary people. Discriminating continuous Dharmas, deluded, they see the six realms; If ignorance is the cause, it can generate all thoughts. Until form has not arisen, where does it dwell in between? It arises and ceases immediately, other thoughts arise following it. Form does not abide for a single moment, observing, from what Dharma does it arise? Relying on what cause does Dharma arise? The mind arises without a cause. Therefore, arising is not established, how is it known that a thought is destroyed? The practitioner realizes samādhi, the diamond Buddha's relics (śarīra). The palaces of the Ābhāsvara heaven, are things in the world that do not decay; This is like realizing the truth of the Dharma, the Tathāgata's wisdom is accomplished. A Bhikṣu realizes equality, why do thoughts not abide? The illusory colors of a Gandharva, why do thoughts not abide? Seeing form without the four great elements, what is the purpose of the four great elements?'
Laṅkāvatāra Sūtra, Chapter Fifteen: Transformation
爾時聖者大慧菩薩摩訶薩復白佛言：「世尊！如佛世尊與諸羅漢授阿耨多羅三藐三菩提記；如來複說諸佛如來不入涅槃；復說如來、應、正遍知，何等夜證大菩提，何等夜入般涅槃，于其中間不說一字；如來複說諸佛如來，常入無覺無觀無分別定；復言作諸種種應化度諸眾生；世尊復說諸識唸唸差別不住，金剛密跡常隨侍衛；復說世間本際難知；復言眾生入般涅槃，若入涅槃，應有本際；復說諸佛無有怨敵而見諸魔；復說如來斷一切障，而見旃遮摩那、毗孫陀梨等謗，佛入娑梨那村竟不得食空缽而出。世尊！若如是者如來便有無量罪業。云何如來不離一切諸罪過惡，而得阿耨多羅三藐三菩提一切種智？」
佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！汝今諦聽，當爲汝說。」
大慧白佛言：「善哉世尊！唯然受教。」
佛告大慧：「我為曾行菩薩行諸聲聞等依無餘涅槃而與授記。大慧！我與聲聞授記者，為怯弱眾生生勇猛心。大慧！此世界中及余佛國，有諸眾生行菩薩行，而復樂於聲聞法行，為轉彼取大菩提，應化佛為應化聲聞授記，非報佛法身佛而授記莂。大慧！聲聞辟支佛涅槃無差別。何以故？斷煩惱無差異故，斷煩惱障非斷智障。複次，大慧！見法無我斷于智障，見人無我斷煩惱障。大
【現代漢語翻譯】 現代漢語譯本： 這時，聖者大慧菩薩摩訶薩又對佛說：『世尊！就像佛世尊給各位羅漢授予阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的記別；如來又說諸佛如來不入涅槃（nirvana，寂滅）；又說如來、應、正遍知（tathagata-arhat-samyaksambuddha，佛的稱號），在哪一夜證得大菩提，在哪一夜進入般涅槃，在這期間不說一字；如來又說諸佛如來，常入無覺無觀無分別定；又說示現種種應化來度化眾生；世尊又說諸識唸唸差別不住，金剛密跡（vajra-guhyaka，護法神）常隨侍衛；又說世間本際難以知曉；又說眾生進入般涅槃，如果進入涅槃，應該有本際；又說諸佛沒有怨敵卻見到各種魔；又說如來斷除一切障礙，卻見到旃遮摩那（Cincha-manavika，外道女）和毗孫陀梨（Sundari，外道女）等人的誹謗，佛陀進入娑梨那村（Salihna，地名）最終沒有得到食物，空缽而出。世尊！如果這樣的話，如來便有無量的罪業。如來如何才能不離一切罪過惡行，而得到阿耨多羅三藐三菩提一切種智呢？』
佛告訴聖者大慧菩薩說：『好啊！好啊！太好了，大慧！你現在仔細聽，我將為你解說。』
大慧對佛說：『太好了，世尊！我願意接受教誨。』
佛告訴大慧：『我為曾經行菩薩道的各位聲聞等，依據無餘涅槃而給予授記。大慧！我給聲聞授記，是爲了讓怯弱的眾生生起勇猛之心。大慧！在這個世界中以及其他佛國，有些眾生修行菩薩道，卻又樂於聲聞法行，爲了轉變他們而趣向大菩提，應化佛為應化聲聞授記，而不是為報佛法身佛而授記。大慧！聲聞和辟支佛的涅槃沒有差別。為什麼呢？因為斷除煩惱沒有差異，斷除的是煩惱障而不是智障。再次，大慧！見到法無我，斷除的是智障，見到人無我，斷除的是煩惱障。』
【English Translation】 English version: Then, the holy Mahamati (Mahamati, great wisdom) Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great being) again spoke to the Buddha, saying: 'World-Honored One! Just as the World-Honored Buddha bestows predictions of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) upon the Arhats (arhats, enlightened disciples); and the Tathagata (tathagata, thus-gone one) also says that the Buddhas-Tathagatas do not enter Nirvana (nirvana, cessation); and the Tathagata, Arhat, Samyaksambuddha (tathagata-arhat-samyaksambuddha, title of the Buddha) says on what night he attained great Bodhi (bodhi, enlightenment), and on what night he entered Parinirvana (parinirvana, complete cessation), and in between these times, he did not speak a single word; and the Tathagata also says that the Buddhas-Tathagatas constantly enter the Samadhi (samadhi, meditative absorption) of no perception, no observation, and no discrimination; and also says that he performs various transformations to liberate sentient beings; and the World-Honored One also says that the consciousnesses are constantly changing and impermanent, and the Vajra-guhyaka (vajra-guhyaka, secret vajra) constantly attends and protects him; and also says that the origin of the world is difficult to know; and also says that sentient beings enter Parinirvana, and if they enter Nirvana, there should be an origin; and also says that the Buddhas have no enemies, yet they see various demons; and also says that the Tathagata has cut off all obstacles, yet he sees Cincha-manavika (Cincha-manavika, a heretic woman) and Sundari (Sundari, a heretic woman) and others slandering him, and the Buddha entered the village of Salihna (Salihna, place name) and ultimately did not receive food, and left with an empty bowl. World-Honored One! If this is the case, then the Tathagata would have limitless sins. How can the Tathagata not be separated from all sins and evils, and attain Anuttara-samyak-sambodhi, the all-knowing wisdom?'
The Buddha said to the holy Mahamati Bodhisattva: 'Excellent! Excellent! Excellent, Mahamati! Now listen carefully, 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: 'I have given predictions to those who have practiced the Bodhisattva path, such as the Sravakas (sravakas, hearers), based on Nirvana without remainder. Mahamati! My giving predictions to the Sravakas is to generate courageous minds in timid beings. Mahamati! In this world and in other Buddha-lands, there are sentient beings who practice the Bodhisattva path, but also delight in the practice of the Sravaka Dharma, and in order to transform them to turn towards great Bodhi, the transformation Buddha gives predictions to the transformation Sravakas, and not to the reward Buddha or the Dharma-body Buddha. Mahamati! There is no difference between the Nirvana of the Sravakas and the Pratyekabuddhas (pratyekabuddhas, solitary Buddhas). Why? Because there is no difference in cutting off afflictions, cutting off the affliction-obscurations and not the knowledge-obscurations. Furthermore, Mahamati! Seeing the non-self of Dharma cuts off the knowledge-obscurations, and seeing the non-self of persons cuts off the affliction-obscurations.'
慧！轉意識故斷法障業障，以轉意阿梨耶識熏習故究竟清凈。大慧！我常依本法體而住更不生法，依本名字章句，不覺不思而說諸法。大慧！如來常如意知常不失念，是故如來無覺無觀，諸佛如來離四種地已，遠離二種死、二種障、二種業故。大慧！七種識意意識眼耳鼻舌身唸唸不住，因虛妄熏習離於無漏諸善法故。大慧！如來藏世間不生不死，不來不去，常恒清涼不變。複次，大慧！依如來藏故有世間涅槃苦樂之因，而諸凡夫不覺不知，而墮于空虛妄顛倒。大慧！金剛密跡常隨侍衛應化如來前後圍繞，非法佛報佛根本如來、應、正遍知。大慧！根本如來遠離諸根大小諸量，遠離一切凡夫聲聞辟支佛等。大慧！如實修行，得彼真如樂行境界者，知根本佛，以得平等法忍故，是故金剛密跡隨應化佛。大慧！應化佛者無業無謗，而應化佛不異法佛報佛如來而亦不一，如陶師鹽等作所作事，應化佛作化眾生事，異真實相說法，不說內所證法聖智境界。複次，大慧！一切凡夫外道聲聞辟支佛等，見六識滅墮于斷見，不見阿梨耶識墮于常見。複次，大慧！不見自心分別本際，是故世間名無本際。大慧！遠離自心分別見者，名為解脫得涅槃證。大慧！諸佛如來遠離四種熏習氣故，是故無過。」
爾時世尊重說偈言：
「三
【現代漢語翻譯】 現代漢語譯本： 『慧！轉變意識的緣故，就能斷除法障和業障，因為轉變意和阿梨耶識（儲存一切經驗的根本識）的熏習，所以能達到究竟清凈。大慧！我常常依據根本的法體而住，不再產生新的法，依據根本的名字章句，在不覺不思的狀態下宣說諸法。大慧！如來常常如意地了知，常常不失去正念，因此如來沒有覺觀。諸佛如來已經遠離了四種地，遠離了兩種死、兩種障、兩種業的束縛。大慧！七種識，即意、意識、眼識、耳識、鼻識、舌識、身識，唸唸不住，因為虛妄的熏習而遠離了無漏的諸善法。大慧！如來藏（如來所藏的清凈自性）在世間不生不死，不來不去，常恒清涼不變。再者，大慧！依靠如來藏的緣故，才有世間的涅槃、苦樂之因，然而凡夫卻不覺不知，因此墮入空虛妄想和顛倒之中。大慧！金剛密跡（護法神）常常隨侍衛護應化如來，前後圍繞，而不是非法佛、報佛和根本如來、應供、正遍知。大慧！根本如來遠離了諸根的大小諸量，遠離了一切凡夫、聲聞（聽聞佛法而悟道的修行者）、辟支佛（無師自悟的修行者）等。大慧！如實修行，得到那真如樂行的境界的人，才能知曉根本佛，因為得到了平等法忍的緣故，所以金剛密跡隨侍應化佛。大慧！應化佛沒有業報和誹謗，應化佛與法佛、報佛、如來既不相同也不相異，就像陶師用泥土、鹽等製作各種事物一樣，應化佛做化度眾生的事情，與真實相有所不同，不宣說內心所證的法和聖智境界。再者，大慧！一切凡夫、外道、聲聞、辟支佛等，見到六識（眼識、耳識、鼻識、舌識、身識、意識）滅除就墮入斷見，沒有見到阿梨耶識就墮入常見。再者，大慧！沒有見到自心分別的根本源頭，因此世間被稱為沒有根本源頭。大慧！遠離自心分別見的人，就叫做解脫，得到涅槃的證悟。大慧！諸佛如來遠離了四種熏習氣，因此沒有過失。』
這時，世尊又說了偈語：
『三'
【English Translation】 English version: 『Mahamati! The turning of consciousness therefore severs the Dharma-obstructions and karma-obstructions, because the turning of the mind and the Alaya-consciousness (storehouse consciousness) are perfumed, hence, ultimately purified. Mahamati! I constantly abide in the fundamental Dharma-body and no longer produce Dharma, relying on the fundamental name-sentences, without awareness or thought, I speak of all Dharmas. Mahamati! The Tathagata (the thus-gone one) constantly knows as he wishes, constantly without losing mindfulness, therefore the Tathagata has no awareness or observation. The Buddhas, the Tathagatas, having left the four kinds of grounds, are far from the two kinds of death, the two kinds of obstructions, and the two kinds of karmas. Mahamati! The seven kinds of consciousness, namely, mind, consciousness, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness, are constantly ceasing, because of false perfuming, they are separated from the unconditioned good Dharmas. Mahamati! The Tathagatagarbha (the womb of the Tathagata) in the world is neither born nor dies, neither comes nor goes, is constant, cool, and unchanging. Furthermore, Mahamati! Relying on the Tathagatagarbha, there is the cause of Nirvana, suffering, and joy in the world, but ordinary people are unaware and do not know, and therefore fall into emptiness, delusion, and inversion. Mahamati! Vajrapani (a Bodhisattva), the secret guardian, constantly attends and protects the manifested Tathagata, surrounding him before and after, not the non-Dharma Buddha, the Reward Buddha, and the Fundamental Tathagata, Arhat, Samyak-sambuddha (perfectly enlightened one). Mahamati! The Fundamental Tathagata is far from the great and small measures of the senses, far from all ordinary people, Sravakas (a disciple of Buddha), Pratyekabuddhas (a Buddha who attains enlightenment on their own) and others. Mahamati! Those who truly practice and attain the realm of true suchness and joyful practice, know the Fundamental Buddha, because they have attained the forbearance of equal Dharma, therefore Vajrapani attends the manifested Buddha. Mahamati! The manifested Buddha has no karma or slander, and the manifested Buddha is neither different from nor the same as the Dharma Buddha, the Reward Buddha, the Tathagata, just as a potter uses clay and salt to make things, the manifested Buddha does the work of transforming sentient beings, different from the true aspect of Dharma, not speaking of the inner-realized Dharma and the realm of holy wisdom. Furthermore, Mahamati! All ordinary people, heretics, Sravakas, Pratyekabuddhas, and others, seeing the extinction of the six consciousnesses (eye, ear, nose, tongue, body, and mind) fall into annihilationism, and not seeing the Alaya-consciousness fall into eternalism. Furthermore, Mahamati! Not seeing the fundamental source of the discrimination of one's own mind, therefore the world is called without a fundamental source. Mahamati! Those who are far from the view of the discrimination of one's own mind are called liberated and attain the realization of Nirvana. Mahamati! The Buddhas, the Tathagatas, are far from the four kinds of perfuming, therefore there is no fault.』
At that time, the World Honored One spoke in verse:
『Three』
乘及非乘， 諸佛無量乘； 一切記佛地， 說諸煩惱斷。 內身證聖智， 及無餘涅槃； 誘進怯眾生， 是故隱覆說。 如來得證智， 亦說于彼道； 眾生依入道， 二乘無涅槃。 見欲色及有， 及四種熏地； 意識亦所生， 見意識共住。 見意眼識等， 常無常斷滅； 常見依意等， 而起涅槃見。」
入楞伽經遮食肉品第十六
爾時聖者大慧菩薩摩訶薩白佛言：「世尊！我觀世間生死流轉怨結相連墮諸惡道，皆由食肉更相殺害，增長貪瞋不得出離甚為大苦。世尊！食肉之人斷大慈種，修聖道者不應得食。世尊！諸外道等說邪見法盧迦耶陀墮俗之論，墮于斷常有無見中皆遮食肉，自己不食不聽他食，云何如來清凈法中修梵行者，自食他食一切不制？如來世尊于諸眾生慈悲一等，云何而聽以肉為食？善哉世尊！哀愍世間愿為我說食肉之過不食功德，我及一切諸菩薩等聞已，得依如實修行廣宣流佈，令諸現在未來眾生一切識知。」
佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！汝大慈悲愍眾生故能問此義，汝今諦聽當爲汝說。」
大慧菩薩白佛言：「善哉世尊！唯然受教。」
佛告大慧：「夫食肉者有無量過，諸菩薩摩訶薩修大
【現代漢語翻譯】 現代漢語譯本 乘與非乘，諸佛的教法有無量的乘（yana，交通工具，比喻運載眾生到達解脫的法門）； 一切都記載著佛的境界，宣說斷除各種煩惱。 內在自身證悟聖者的智慧，以及無餘涅槃（nirvana，滅盡煩惱后的境界）； 爲了引導怯懦的眾生，所以隱晦地宣說。 如來（tathagata，佛的稱號之一）證得了智慧，也宣說了那條道路； 眾生依靠它進入正道，二乘（聲聞乘和緣覺乘）沒有涅槃。 觀察慾望、色界和有（bhava，存在），以及四種熏習之地； 意識也是所生起的，觀察意識共同存在。 觀察意、眼識等，是常、無常還是斷滅； 常見的觀點依賴於意等，從而產生涅槃的錯誤見解。
《入楞伽經·遮食肉品》第十六
這時，聖者大慧菩薩摩訶薩（mahasattva，偉大的菩薩）對佛說：『世尊！我觀察世間生死流轉，怨恨糾結相互關聯，墮入各種惡道，都是由於吃肉，互相殺害，增長貪婪和嗔恨，無法脫離，非常痛苦。世尊！吃肉的人斷絕了大慈悲的種子，修行聖道的人不應該吃肉。世尊！那些外道等宣說邪見之法，如盧迦耶陀（lokayata，順世論）等墮入世俗的理論，墮入斷見、常見、有見、無見之中，都禁止吃肉，自己不吃，也不允許別人吃。為什麼如來清凈的佛法中，修行梵行的人，自己吃肉，別人吃肉，一切都不禁止呢？如來世尊對於一切眾生慈悲平等，為什麼允許以肉為食物呢？太好了，世尊！請您慈悲憐憫世間，為我說說吃肉的過失和不吃肉的功德，我和一切菩薩等聽了之後，能夠依據如實的道理修行，廣泛宣揚流佈，讓現在和未來的眾生都能夠完全知曉。』
佛告訴聖者大慧菩薩說：『好啊！好啊！太好了，大慧！你以大慈悲心憐憫眾生，所以能夠問這個問題，你現在仔細聽著，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：『吃肉的人有無量的過失，諸位菩薩摩訶薩修大
【English Translation】 English version The vehicle and the non-vehicle, the Buddhas have immeasurable vehicles (yana, meaning vehicle, a metaphor for the Dharma that carries beings to liberation); Everything records the Buddha's realm, proclaiming the cessation of all afflictions. Innerly realizing the wisdom of the saints, and nirvana (nirvana, the state after the extinction of afflictions) without remainder; To guide timid beings, it is therefore spoken in a concealed manner. The Tathagata (tathagata, one of the titles of the Buddha) has attained wisdom, and also proclaimed that path; Beings rely on it to enter the path, the two vehicles (Sravakayana and Pratyekabuddhayana) have no nirvana. Seeing desire, form, and existence (bhava, existence), and the four kinds of perfumed grounds; Consciousness is also produced, seeing consciousness coexisting. Seeing mind, eye consciousness, etc., as permanent, impermanent, or annihilated; Common views rely on mind, etc., thus giving rise to the false view of nirvana.
Lankavatara Sutra, Chapter Sixteen on Abstaining from Meat
At that time, the holy Mahamati Bodhisattva Mahasattva (mahasattva, great bodhisattva) said to the Buddha: 'World Honored One! I observe that the cycle of birth and death in the world, with hatred and resentment intertwined, leads to falling into various evil paths, all due to eating meat, killing each other, increasing greed and anger, unable to escape, which is very painful. World Honored One! Those who eat meat cut off the seeds of great compassion, and those who cultivate the holy path should not eat meat. World Honored One! Those heretics, etc., who proclaim heretical doctrines, such as the Lokayata (lokayata, materialism), etc., which fall into worldly theories, fall into views of annihilation, permanence, existence, and non-existence, all prohibit eating meat, not eating themselves, nor allowing others to eat. Why in the pure Dharma of the Tathagata, do those who cultivate pure conduct eat meat themselves and allow others to eat meat, without any prohibition? The Tathagata, World Honored One, has equal compassion for all beings, why allow meat to be eaten? Excellent, World Honored One! Please have compassion on the world and tell me the faults of eating meat and the merits of not eating meat, so that I and all the Bodhisattvas, after hearing this, can practice according to the true principles, widely propagate and spread it, so that all present and future beings can fully know.'
The Buddha said to the holy Mahamati Bodhisattva: 'Good! Good! Excellent, Mahamati! You have great compassion and pity for beings, so you can ask this question. Now listen carefully, and I will explain it to you.'
Mahamati Bodhisattva said to the Buddha: 'Excellent, World Honored One! I am willing to receive your teachings.'
The Buddha said to Mahamati: 'Those who eat meat have immeasurable faults, and all the Bodhisattvas cultivate great
慈悲不得食肉，食與不食功德罪過我說少分，汝今諦聽。大慧！我觀眾生從無始來食肉習故，貪著肉味更相殺害，遠離賢聖受生死苦；舍肉味者聞正法味，于菩薩地如實修行速得阿耨多羅三藐三菩提，復令眾生入于聲聞辟支佛地止息之處，息已令入如來之地。大慧！如是等利慈心為本，食肉之人斷大慈種，云何當得如是大利？是故，大慧！我觀眾生輪迴六道，同在生死共相生育，迭為父母兄弟姊妹，若男若女中表內外六親眷屬，或生余道善道惡道常為眷屬，以是因緣我觀眾生更相啖肉無非親者，由貪肉味迭互相啖，常生害心增長苦業流轉生死不得出離。」
佛說是時，諸惡羅剎聞佛所說，悉舍噁心止不食肉，迭相勸發慈悲之心，護眾生命過自護身，舍離一切諸肉不食，悲泣流淚而白佛言：「世尊！我聞佛說諦觀六道，我所啖肉皆是我親，乃知食肉眾生大怨斷大慈種，長不善業是大苦本。世尊！我從今日斷不食肉，及我眷屬亦不聽食；如來弟子有不食者，我當晝夜親近擁護，若食肉者，我當與作大不饒益。」
佛言：「大慧！羅剎惡鬼常食肉者，聞我所說尚發慈心舍肉不食，況我弟子行善法者當聽食肉，若食肉者，當知即是眾生大怨斷我聖種。大慧！若我弟子聞我所說，不諦觀察而食肉者，當知即是旃陀羅
【現代漢語翻譯】 現代漢語譯本 佛陀教導說，慈悲之心與食用肉類是相悖的。我現在略微講述食用與不食用肉類的功德與罪過，你仔細聽好。大慧（Mahamati，菩薩名）！我觀察到眾生從無始以來就習慣於食用肉類，貪戀肉的味道，因此互相殘殺，遠離賢聖，遭受生死輪迴的痛苦；而捨棄肉味的人，能夠聽聞真正的佛法，在菩薩的修行道路上如實修行，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），並且還能引導眾生進入聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，緣覺）的境界，在那裡止息煩惱，最終進入如來（Tathagata，佛的稱號）的境界。大慧！這些利益都以慈悲心為根本，而食用肉類的人斷絕了大慈悲的種子，怎麼能夠獲得這樣巨大的利益呢？因此，大慧！我觀察到眾生在六道輪迴中，共同經歷生死，互相生育，彼此可能是父母、兄弟姐妹，無論是男性還是女性，無論是近親還是遠親，都可能是六親眷屬，或者在其他善道或惡道中也常常是眷屬。因為這樣的因緣，我觀察到眾生互相食用對方的肉，沒有不是親人的。由於貪戀肉的味道，互相殘食，常常產生害人之心，增長痛苦的業力，在生死輪迴中流轉，無法解脫。」
佛陀說完這些話的時候，那些兇惡的羅剎（Rakshasa，惡鬼）聽了佛陀的教誨，都捨棄了惡念，停止食用肉類，互相勸勉發起慈悲之心，保護眾生的生命勝過保護自己的身體，捨棄一切肉類不再食用，悲傷地哭泣著對佛陀說：『世尊！我們聽了佛陀的教導，仔細觀察六道輪迴，才知道我們所吃的肉都是我們的親人，才知道食用肉類的眾生是大怨家，斷絕了大慈悲的種子，增長了不善的業力，這是巨大的痛苦之根源。世尊！從今天開始，我們斷絕食用肉類，我們的眷屬也不允許食用；如果如來的弟子有不食用肉類的，我們應當晝夜親近擁護，如果有人食用肉類，我們就要給他帶來巨大的不利。』
佛陀說：『大慧！那些常常食用肉類的羅剎惡鬼，聽了我的教誨尚且能發起慈悲之心，捨棄肉類不再食用，更何況我的弟子修行善良的佛法，怎麼能聽任他們食用肉類呢？如果有人食用肉類，應當知道他就是眾生的大怨家，斷絕了我的聖種。大慧！如果我的弟子聽了我的教誨，不仔細觀察就食用肉類，應當知道他就是旃陀羅（Chandala，賤民）。』
【English Translation】 English version The Buddha taught that compassion is incompatible with eating meat. I will now briefly describe the merits and demerits of eating and not eating meat; listen carefully. Mahamati (a Bodhisattva's name)! I observe that sentient beings, from beginningless time, have been accustomed to eating meat, craving its taste, and thus killing each other, distancing themselves from the wise and noble, and suffering the pain of samsara (cycle of birth and death); while those who abandon the taste of meat can hear the true Dharma (Buddhist teachings), practice diligently on the path of the Bodhisattva, and quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and can also guide sentient beings into the realms of Sravakas (disciples who hear and practice the Dharma) and Pratyekabuddhas (solitary Buddhas), where they can cease their afflictions, and ultimately enter the realm of the Tathagata (Buddha's title). Mahamati! These benefits are all rooted in compassion, but those who eat meat sever the seed of great compassion; how can they obtain such great benefits? Therefore, Mahamati! I observe that sentient beings in the six realms of samsara, together experience birth and death, procreating with each other, and may be parents, siblings, whether male or female, close or distant relatives, all may be family members, or often are family members in other good or bad realms. Because of this karmic connection, I observe that sentient beings eating each other's flesh, none are not relatives. Due to craving the taste of meat, they devour each other, constantly generating harmful intentions, increasing painful karma, and transmigrating in samsara, unable to escape.'
When the Buddha finished speaking, those fierce Rakshasas (evil spirits) who heard the Buddha's teachings, all abandoned their evil thoughts, stopped eating meat, and encouraged each other to generate compassion, protecting the lives of sentient beings more than protecting their own bodies, abandoning all meat and no longer eating it, weeping sadly and saying to the Buddha: 'World Honored One! We have heard the Buddha's teachings and carefully observed the six realms of samsara, and now we know that the meat we have been eating is all our relatives, and we know that sentient beings who eat meat are great enemies, severing the seed of great compassion, increasing unwholesome karma, which is the root of great suffering. World Honored One! From today onwards, we will abstain from eating meat, and our family members will also not be allowed to eat it; if there are disciples of the Tathagata who do not eat meat, we will closely protect and support them day and night, and if anyone eats meat, we will bring them great harm.'
The Buddha said: 'Mahamati! Those Rakshasas (evil spirits) who often eat meat, upon hearing my teachings, can generate compassion and abandon meat, no longer eating it; how much more so should my disciples who practice virtuous Dharma not be allowed to eat meat? If anyone eats meat, know that they are the great enemies of sentient beings, severing my holy lineage. Mahamati! If my disciples hear my teachings and do not carefully observe and still eat meat, know that they are Chandala (outcast).'
種，非我弟子我非其師。是故，大慧！若欲與我作眷屬者，一切諸肉悉不應食。
「複次，大慧！菩薩應觀一切是肉，皆依父母膿血不凈赤白和合生不凈身，是故菩薩觀肉不凈不應食肉。
「複次，大慧！食肉之人，眾生聞氣悉皆驚怖逃走遠離，是故菩薩修如實行，為化眾生不應食肉。大慧！譬如旃陀羅獵師屠兒捕魚鳥人一切行處，眾生遙見作如是念：『我今定死，而此來者是大惡人，不識罪福斷眾生命，求現前利今來至此為覓我等，今我等身悉皆有肉，是故今來我等定死。』大慧！由人食肉能令眾生見者皆生如是驚怖。大慧！一切虛空地中眾生，見食肉者皆生驚怖，而起疑念：『我於今者為死為活？如是惡人不修慈心，亦如豺狼遊行世間常覓肉食，如牛啖草蜣螂逐糞不知飽足，我身是肉正是其食不應逢見。』即舍逃走離之遠去，如人畏懼羅剎無異。大慧！食肉之人，能令眾生見者皆生如是驚怖，當知食肉眾生大怨，是故菩薩修行慈悲，為攝眾生不應食彼，非聖慧人所食之味，惡名流佈聖人呵嘖。是故，大慧！菩薩為攝諸眾生故不應食肉。
「複次，大慧！菩薩為護眾生信心不應食肉。何以故？大慧！言菩薩者眾生皆知，是佛如來慈心之種，能與眾生作歸依處，聞者自然不生疑怖，生親友想善知識
【現代漢語翻譯】 現代漢語譯本： 『如果他們不是我的弟子，我就不是他們的老師。』因此，大慧（Mahamati，菩薩名）！如果想要成為我的眷屬，一切的肉都不應該吃。
『再者，大慧（Mahamati）！菩薩應當觀察一切的肉，都是依靠父母的膿血不凈赤白和合而生的不凈之身，因此菩薩觀察肉是不凈的，不應該吃肉。
『再者，大慧（Mahamati）！吃肉的人，眾生聞到氣味都會驚恐害怕，逃走遠離，因此菩薩修習如實的修行，爲了教化眾生不應該吃肉。大慧（Mahamati）！譬如旃陀羅（Candala，印度種姓制度中從事低下職業的人）、獵師、屠夫、捕魚鳥的人，他們所到之處，眾生遠遠看見就會這樣想：『我今天一定死了，因為這些來的人是大惡人，不辨罪福，斷眾生命，爲了眼前的利益，現在來到這裡是爲了尋找我們，我們身上都是肉，所以他們現在來，我們一定死了。』大慧（Mahamati）！由於人吃肉，能讓眾生看見的人都產生這樣的驚恐。大慧（Mahamati）！一切虛空地中的眾生，看見吃肉的人都會產生驚恐，並且生起疑念：『我今天到底是死是活呢？這樣的惡人不修慈心，就像豺狼一樣貪婪世間，常常尋找肉食，像牛吃草、蜣螂追逐糞便一樣不知飽足，我的身體是肉，正是他們的食物，不應該碰見。』於是捨棄逃走，遠遠地離開他們，就像人畏懼羅剎（Rakshasa，惡鬼）一樣沒有區別。大慧（Mahamati）！吃肉的人，能讓眾生看見的人都產生這樣的驚恐，應當知道吃肉的人是眾生的大怨敵，因此菩薩修行慈悲，爲了攝受眾生不應該吃肉，這不是聖慧之人所吃的味道，惡名流佈，聖人呵斥。 因此，大慧（Mahamati）！菩薩爲了攝受一切眾生的緣故，不應該吃肉。
『再者，大慧（Mahamati）！菩薩爲了守護眾生的信心，不應該吃肉。為什麼呢？大慧（Mahamati）！說到菩薩，眾生都知道，是佛如來慈悲之種，能夠給眾生作為歸依之處，聽聞的人自然不會產生懷疑和恐怖，會產生親友的想法，認為是善知識。
【English Translation】 English version: 『If they are not my disciples, I am not their teacher.』 Therefore, Mahamati (a Bodhisattva's name)! If you wish to be my family, you should not eat any kind of meat.
『Furthermore, Mahamati! Bodhisattvas should observe that all meat is born from the impure bodies of parents, a combination of pus, blood, and unclean red and white substances. Therefore, Bodhisattvas, observing the impurity of meat, should not consume it.
『Furthermore, Mahamati! When meat-eaters are around, beings smell the odor and are terrified, fleeing far away. Therefore, Bodhisattvas, practicing true conduct to transform beings, should not eat meat. Mahamati! For example, when Chandalas (a person of low caste in India), hunters, butchers, and those who catch fish and birds go anywhere, beings see them from afar and think: 『I am surely going to die today, because those who come are evil people, who do not recognize sin and merit, who cut off the lives of beings, seeking immediate gain. Now they have come here to seek us. Our bodies are all meat, so now that they have come, we are surely going to die.』 Mahamati! Because people eat meat, they cause beings to be terrified at the sight of them. Mahamati! All beings in the sky and on the earth are terrified when they see meat-eaters, and they have doubts: 『Am I going to live or die today? These evil people do not cultivate compassion, and like jackals and wolves, they are greedy for meat in the world, constantly seeking meat to eat, like cows eating grass and dung beetles chasing after dung, never knowing satisfaction. My body is meat, which is exactly their food, so I should not encounter them.』 Then they abandon their homes and flee far away, just like people fearing Rakshasas (a type of demon). Mahamati! Meat-eaters cause beings to be terrified at the sight of them. You should know that meat-eaters are great enemies of beings. Therefore, Bodhisattvas, practicing compassion, should not eat meat in order to gather beings. It is not a taste eaten by people of holy wisdom, and it spreads a bad reputation, and is scolded by sages. Therefore, Mahamati! Bodhisattvas should not eat meat for the sake of gathering all beings.
『Furthermore, Mahamati! Bodhisattvas should not eat meat in order to protect the faith of beings. Why? Mahamati! When people speak of Bodhisattvas, beings all know that they are the seeds of the Buddha Tathagata's compassion, and that they can be a place of refuge for beings. Those who hear of them naturally do not have doubts or fears, and they think of them as friends and good teachers.
想不怖畏想，言得歸依處得安隱處得善導師。大慧！由不食肉能生眾生如是信心，若食肉者眾生即失一切信心，便言世間無可信者斷于信根。是故，大慧！菩薩為護眾生信心一切諸肉悉不應食。
「複次，大慧！我諸弟子，為護世間謗三寶故不應食肉。何以故？世間有人見食肉故，謗毀三寶作如是言：『于佛法中，何處當有真實沙門婆羅門修梵行者？舍于聖人本所應食，食眾生肉，猶如羅剎食肉滿腹醉眠不動，依世凡人豪貴勢力覓肉食啖，如羅剎王驚怖眾生。』是故處處唱如是言：『何處當有真實沙門婆羅門修凈行者？』無法無沙門無毗尼無凈行者，生如是等無量無邊惡不善心，斷我法輪絕滅聖種，一切皆由食肉者過。是故，大慧！我弟子者，為護惡人譭謗三寶，乃至不應生念肉想，何況食肉。
「複次，大慧！菩薩為求清凈佛土教化眾生不應食肉，應觀諸肉如人死屍，眼不欲見不用聞氣，何況可嗅而著口中，一切諸肉亦復如是。大慧！如燒死屍臭氣不凈，與燒余肉臭穢無異，云何于中有食不食？是故，大慧！菩薩為求清凈佛土教化眾生不應食肉。
「複次，大慧！菩薩為求出離生死，應當專念慈悲之行，少欲知足厭世間苦速求解脫，當舍憒鬧就於空閑，住尸陀林阿蘭若處，冢間樹下獨坐思惟，觀
【現代漢語翻譯】 現代漢語譯本： 想要獲得無所怖畏的想念，就應該說皈依之處、安穩之處和善導師。大慧（Mahamati）！因為不吃肉能夠使眾生生起這樣的信心，如果吃肉，眾生就會失去一切信心，從而說世間沒有可以相信的人，斷絕了信心的根源。因此，大慧（Mahamati）！菩薩爲了守護眾生的信心，一切的肉都不應該吃。 再者，大慧（Mahamati）！我的弟子們，爲了守護世間對三寶（Buddha, Dharma, Sangha）的誹謗，不應該吃肉。為什麼呢？世間有人因為看到吃肉的行為，就誹謗三寶（Buddha, Dharma, Sangha），這樣說：『在佛法中，哪裡會有真實的沙門（Shramana，出家修行者）和婆羅門（Brahmana，印度教祭司）修行梵行的人呢？他們捨棄了聖人本來應該吃的食物，吃眾生的肉，就像羅剎（Rakshasa，惡鬼）一樣吃肉吃得肚子飽飽的，醉醺醺地睡覺不動，依靠世間凡人的豪貴勢力尋找肉來吃，就像羅剎王一樣驚嚇眾生。』因此到處都這樣說：『哪裡會有真實的沙門（Shramana，出家修行者）和婆羅門（Brahmana，印度教祭司）修行清凈行為的人呢？』沒有佛法，沒有沙門（Shramana，出家修行者），沒有毗尼（Vinaya，戒律），沒有清凈的修行者，生起像這樣無量無邊的惡和不善的心，斷絕我的法輪，滅絕聖人的種子，一切都是因為吃肉者的過錯。因此，大慧（Mahamati）！我的弟子們，爲了守護惡人誹謗三寶（Buddha, Dharma, Sangha），甚至不應該生起想肉的念頭，更何況是吃肉。 再者，大慧（Mahamati）！菩薩爲了尋求清凈的佛土，教化眾生，不應該吃肉，應該把各種肉類看作是人的屍體，眼睛不想看，不用聞氣味，更何況可以嗅並且放到口中，一切的肉也都是這樣。大慧（Mahamati）！就像焚燒屍體一樣，臭氣不乾淨，與焚燒其他的肉的臭味沒有什麼不同，怎麼能說其中有可以吃和不可以吃的呢？因此，大慧（Mahamati）！菩薩爲了尋求清凈的佛土，教化眾生，不應該吃肉。 再者，大慧（Mahamati）！菩薩爲了尋求脫離生死輪迴，應當專心憶念慈悲的行為，少欲知足，厭惡世間的痛苦，迅速求解脫，應當捨棄喧鬧，前往空閑的地方，住在尸陀林（Sitavana，墓地）和阿蘭若（Aranya，寂靜處），在墳墓間、樹下獨自靜坐思惟，觀察。
【English Translation】 English version: To cultivate the thought of fearlessness, one should speak of refuge, a place of peace, and a good guide. Mahamati! Because not eating meat can generate such faith in sentient beings, if one eats meat, sentient beings will lose all faith and say that there is nothing trustworthy in the world, cutting off the root of faith. Therefore, Mahamati! Bodhisattvas, to protect the faith of sentient beings, should not eat any kind of meat. Furthermore, Mahamati! My disciples, to protect the world from slandering the Three Jewels (Buddha, Dharma, Sangha), should not eat meat. Why? Because some people in the world, seeing the act of eating meat, slander the Three Jewels (Buddha, Dharma, Sangha), saying: 'Where in the Buddha's teachings can there be true Shramanas (Shramana, wandering ascetics) and Brahmanas (Brahmana, priests) who practice pure conduct? They abandon what saints should eat and consume the flesh of sentient beings, like Rakshasas (Rakshasa, demons) who eat their fill of meat, sleep drunkenly, and rely on the power of worldly nobles to seek meat to devour, frightening sentient beings like Rakshasa kings.' Therefore, they proclaim everywhere: 'Where can there be true Shramanas (Shramana, wandering ascetics) and Brahmanas (Brahmana, priests) who practice pure conduct?' There is no Dharma, no Shramana (Shramana, wandering ascetics), no Vinaya (Vinaya, monastic rules), no pure practice, giving rise to such immeasurable evil and unwholesome thoughts, cutting off my Dharma wheel and extinguishing the lineage of saints, all due to the fault of meat-eaters. Therefore, Mahamati! My disciples, to protect against evil people slandering the Three Jewels (Buddha, Dharma, Sangha), should not even entertain the thought of meat, let alone eat it. Furthermore, Mahamati! Bodhisattvas, to seek pure Buddha lands and teach sentient beings, should not eat meat, but should regard all meat as human corpses, unwilling to see them or smell their odor, let alone sniff them and put them in their mouths. All meat is the same. Mahamati! Just as burning a corpse produces a foul and impure odor, there is no difference between that and burning other meat. How can one say that some can be eaten and some cannot? Therefore, Mahamati! Bodhisattvas, to seek pure Buddha lands and teach sentient beings, should not eat meat. Furthermore, Mahamati! Bodhisattvas, to seek liberation from birth and death, should focus their minds on the practice of compassion, be content with little, detest the suffering of the world, and quickly seek liberation. They should abandon noisy places and go to secluded places, dwelling in Sitavanas (Sitavana, charnel grounds) and Aranyas (Aranya, secluded places), sitting alone under trees in graveyards, contemplating.
諸世間無一可樂，妻子眷屬如枷鎖想，宮殿臺觀如牢獄想，觀諸珍寶如糞聚想，見諸飲食如膿血想，受諸飲食如涂癰瘡，趣得存命繫念聖道不為貪味，酒肉蔥韭蒜薤臭味悉舍不食。大慧！若如是者是真修行，堪受一切人天供養；若於世間不生厭離，貪著滋味酒肉葷辛得便啖食，不應受於世間信施。
「複次，大慧！有諸眾生過去曾修無量因緣，有微善根得聞我法，信心出家在我法中，過去曾作羅剎眷屬，虎狼師子貓貍中生，雖在我法食肉余習見食肉者歡喜親近，入諸城邑聚落塔寺飲酒啖肉以為歡樂，諸天下觀猶如羅剎爭啖死屍等無有異，而不自知已失我眾成羅剎眷屬，雖服袈裟剃除鬚髮，有命者見心生恐怖如畏羅剎。是故，大慧！若以我為師者，一切諸肉悉不應食。
「複次，大慧！世間邪見諸咒術師若其食肉咒術不成，為成邪術尚不食肉，況我弟子為求如來無上聖道出世解脫，修大慈悲精勤苦行猶恐不得，何處當有如是解脫為彼癡人食肉而得？是故，大慧！我諸弟子為求出世解脫樂故不應食肉。
「複次，大慧！食肉能起色力，食味人多貪著，應當諦觀，一切世間有身命者，各自寶重畏於死苦，護惜身命人畜無別，寧當樂存疥野干身，不能捨命受諸天樂。何以故？畏死苦故。大慧！以是觀察死為
【現代漢語翻譯】 現代漢語譯本： 世間沒有什麼是值得貪戀的，要把妻子眷屬看作是枷鎖，把宮殿樓臺看作是牢獄，把各種珍寶看作是糞土堆積，把各種飲食看作是膿血，接受飲食就像塗抹癰瘡一樣，只是爲了維持生命，心念專注于聖道，而不是貪圖口味。酒、肉、蔥、韭、蒜、薤等有臭味的食物都要捨棄不吃。大慧！如果能夠這樣，才是真正的修行，堪受一切人天供養；如果對世間不生厭離之心，貪戀滋味，方便地吃酒肉葷腥，就不應該接受世間的信徒供養。
「再者，大慧！有些眾生過去曾經修習無量因緣，有微小的善根得以聽聞我的佛法，有信心出家在我的佛法中，但過去曾經做過羅剎（惡鬼）的眷屬，或者在虎、狼、獅子、貓、貍等動物中出生。雖然在我的佛法中，但吃肉的習氣還在，見到吃肉的人就歡喜親近，進入各個城邑、村落、塔寺，飲酒吃肉以為快樂，在他們看來，天下的一切景象就像羅剎爭搶吃死屍一樣，沒有什麼不同，卻不自覺地已經失去了我的僧團身份，成爲了羅剎的眷屬。雖然穿著袈裟，剃除了鬚髮，但有生命的眾生見到他們，心中會生起恐怖，就像害怕羅剎一樣。所以，大慧！如果以我為師，一切的肉都絕對不應該吃。
「再者，大慧！世間持有邪見的各種咒術師，如果吃肉，咒術就不能成功，爲了成就邪術尚且不吃肉，更何況我的弟子爲了求得如來無上的聖道，出離世間，獲得解脫，修習大慈大悲，精勤苦行，還恐怕不能成功，哪裡會有通過吃肉而獲得解脫的道理呢？這只是那些愚癡之人的想法。所以，大慧！我的弟子爲了尋求出世的解脫之樂，不應該吃肉。
「再者，大慧！吃肉能夠增強氣色和力氣，吃味道濃厚的食物人們大多貪戀，應當仔細觀察，一切世間有身體和生命的眾生，各自都非常珍重自己的生命，畏懼死亡的痛苦，保護愛惜自己的生命，人和動物沒有什麼區別，寧願快樂地活著，即使是長滿疥瘡的野干之身，也不願意捨棄生命去享受諸天的快樂。為什麼呢？因為畏懼死亡的痛苦。大慧！通過這種觀察，死亡是
【English Translation】 English version: In all the worlds, there is nothing to be delighted in. Think of wives and relatives as shackles, palaces and towers as prisons, various treasures as piles of filth, and various foods as pus and blood. Receiving food is like applying ointment to a sore; one merely seeks to sustain life, focusing the mind on the holy path and not indulging in flavors. All foods with offensive odors, such as wine, meat, onions, leeks, garlic, and scallions, should be abandoned and not eaten. Mahamati (Great Wisdom)! If one does so, that is true practice, worthy of receiving offerings from all humans and gods. If one does not generate aversion to the world, but clings to flavors, conveniently consuming wine, meat, and pungent foods, one should not receive offerings from worldly believers.
'Furthermore, Mahamati! There are beings who in the past cultivated countless causes and conditions, and with slight roots of goodness, were able to hear my Dharma. With faith, they left home and entered my Dharma. However, in the past, they were members of the retinue of Rakshasas (demons), or were born among tigers, wolves, lions, cats, and wildcats. Although they are in my Dharma, the habit of eating meat remains. They rejoice and associate with those who eat meat. They enter cities, villages, stupas, and temples, drinking wine and eating meat as if it were a pleasure. To them, all the sights of the world are no different from Rakshasas fighting over corpses. They are unaware that they have lost their status in my Sangha and have become members of the Rakshasa retinue. Although they wear robes and shave their heads and beards, living beings are terrified upon seeing them, as if they were afraid of Rakshasas. Therefore, Mahamati! If one takes me as their teacher, all kinds of meat should absolutely not be eaten.'
'Furthermore, Mahamati! The various sorcerers with heretical views in the world, if they eat meat, their spells will not succeed. In order to accomplish their heretical arts, they do not eat meat. How much more so should my disciples, seeking the unsurpassed holy path of the Tathagata (Thus Come One), liberation from the world, cultivating great compassion, and diligently practicing austerities, still fear that they will not succeed. How could there be such liberation obtained by those foolish people who eat meat? Therefore, Mahamati! My disciples should not eat meat in order to seek the joy of liberation from the world.'
'Furthermore, Mahamati! Eating meat can increase complexion and strength, and people are mostly attached to eating flavorful foods. One should carefully observe that all beings in the world with bodies and lives each cherish their own lives, fear the suffering of death, and protect and cherish their lives. There is no difference between humans and animals. They would rather live happily, even in the body of a mangy jackal, than give up their lives to enjoy the pleasures of the gods. Why? Because they fear the suffering of death. Mahamati! Through this observation, death is'
大苦是可畏法，自身畏死云何當得而食他肉？是故，大慧！欲食肉者先自念身，次觀眾生，不應食肉。
「複次，大慧！夫食肉者，諸天遠離，何況聖人，是故菩薩為見聖人，當修慈悲不應食肉。大慧！食肉之人睡眠亦苦起時亦苦，若於夢中見種種惡，驚怖毛豎心常不安，無慈心故乏諸善力，若其獨在空閑之處，多為非人而伺其便，虎狼師子亦來伺求欲食其肉，心常驚怖不得安隱。
「複次，大慧！諸食肉者貪心難滿，食不知量不能消化，增益四大口氣腥臊，腹中多有無量惡蟲，身多瘡癬白癩病疾種種不凈，現在凡夫不喜聞見，何況未來無病香潔人身可得。複次，大慧！我說凡夫為求凈命啖于凈食，尚應生心如子肉想，何況聽食非聖人食。聖人離者以肉能生無量諸過，失於出世一切功德，云何言我聽諸弟子食諸肉血不凈等味？言我聽者是則謗我。大慧！我聽弟子食諸聖人所應食食，非謂聖人遠離之食，聖食能生無量功德遠離諸過。大慧！過去現在聖人食者，所謂粳米大小麥豆，種種油蜜，甘蔗甘蔗汁，騫陀末干提等，隨時得者聽食為凈。大慧！于未來世有愚癡人，說種種毗尼言得食肉，因於過去食肉熏習愛著肉味，隨自心見作如是說，非佛聖人說為美食。大慧！不食肉者，要因過去供養諸佛種諸善根，能
【現代漢語翻譯】 現代漢語譯本 大苦是令人畏懼的法則，自身畏懼死亡，怎麼能夠爲了滿足口腹之慾而去吃其他眾生的肉呢？所以，大慧（Mahamati）！想要吃肉的人，先想想自己的身體，再看看其他眾生，就不應該吃肉了。
『再者，大慧（Mahamati）！吃肉的人，諸天都會遠離，更何況是聖人呢？因此，菩薩爲了見到聖人，應當修習慈悲心，不應該吃肉。大慧（Mahamati）！吃肉的人，睡眠也是痛苦的，醒來也是痛苦的，如果在夢中見到種種惡事，驚恐得毛髮豎立，內心常常不安寧，因為沒有慈悲心而缺乏各種善的力量。如果獨自在空曠安靜的地方，常常會被非人（amanussa）伺機加害，虎狼獅子也會來伺機尋找，想要吃他的肉，內心常常驚恐不安。』
『再者，大慧（Mahamati）！吃肉的人貪心難以滿足，吃東西沒有節制，不能消化，增長四大（catvari mahabhutani），口氣腥臭，腹中有很多的惡蟲，身上多生瘡癬、白癩等疾病，種種不乾淨。現在凡夫都不喜歡看到，更何況未來無病、香潔的人身可以得到呢？再者，大慧（Mahamati）！我說凡夫爲了求得清凈的生命而吃清凈的食物，尚且應該生起如同看待自己孩子肉一樣的想法，何況聽任他們吃非聖人的食物呢？聖人遠離肉食，因為肉能產生無量的過失，失去出世間的一切功德，怎麼能說我允許弟子吃各種肉血等不乾淨的食物呢？說我允許吃肉，那就是誹謗我。大慧（Mahamati）！我允許弟子吃聖人應該吃的食物，不是指聖人遠離的食物，聖人的食物能產生無量的功德，遠離各種過失。大慧（Mahamati）！過去現在聖人所吃的食物，是粳米、大小麥、豆類、各種油蜜、甘蔗、甘蔗汁、騫陀末（khandamala）、干提（gandhi）等，隨時得到的清凈食物。大慧（Mahamati）！在未來世，有愚癡的人，說種種毗尼（vinaya）允許吃肉，因為過去吃肉的習氣薰染，愛著肉的味道，隨著自己的想法這樣說，這不是佛和聖人所說的美食。大慧（Mahamati）！不吃肉的人，是因為過去供養諸佛，種下各種善根，才能做到。』
【English Translation】 English version Great suffering is a fearful dharma; since one fears death oneself, how can one eat the flesh of others to satisfy one's own desires? Therefore, Mahamati, those who wish to eat meat should first think of their own bodies and then consider all living beings; they should not eat meat.
Furthermore, Mahamati, the devas (gods) keep their distance from those who eat meat, let alone the sages. Therefore, Bodhisattvas, in order to see the sages, should cultivate compassion and should not eat meat. Mahamati, those who eat meat suffer in their sleep and also suffer when they wake up. If they see various evil things in their dreams, they are terrified, their hair stands on end, and their minds are constantly uneasy. Because they lack compassion, they lack all good powers. If they are alone in a deserted place, they are often preyed upon by non-humans (amanussa). Tigers, wolves, and lions also come seeking to eat their flesh, and their hearts are constantly terrified and cannot find peace.
Furthermore, Mahamati, those who eat meat have insatiable greed, eat without measure, cannot digest their food, increase the four great elements (catvari mahabhutani), have foul-smelling breath, and have countless evil worms in their stomachs. Their bodies are prone to sores, ringworm, leprosy, and various unclean diseases. Ordinary people do not like to see or hear about this, let alone attain a healthy, fragrant human body in the future. Furthermore, Mahamati, I have said that ordinary people, in order to seek a pure life, should eat pure food and should still regard it as if it were the flesh of their own child. How much less should they be allowed to eat food that is not for sages? Sages abstain from meat because it can produce countless faults and lose all supramundane merits. How can I say that I allow my disciples to eat various unclean things such as meat and blood? To say that I allow it is to slander me. Mahamati, I allow my disciples to eat the food that sages should eat, not the food that sages abstain from. The food of sages can produce countless merits and avoid all faults. Mahamati, the food eaten by sages in the past and present consists of rice, barley, wheat, beans, various oils and honey, sugarcane, sugarcane juice, khandamala, gandhi, etc., which are considered pure when obtained at the appropriate time. Mahamati, in the future, there will be foolish people who will say that various vinayas (rules of discipline) allow the eating of meat. Because of the habit of eating meat in the past, they are attached to the taste of meat and say such things according to their own views. This is not the delicious food spoken of by the Buddhas and sages. Mahamati, those who do not eat meat are able to do so because they have made offerings to the Buddhas in the past and planted various good roots.'
信佛語堅住毗尼信諸因果，至於身口能自節量，不為世間貪著諸味，見食肉者能生慈心。大慧！我憶過去有王名師子奴，食種種肉愛著肉味，次第乃至食於人肉，因食人肉父母兄弟妻子眷屬皆悉舍離，一切臣民國土聚落即便謀反共斷其命。以食肉者有如是過，是故不應食一切肉。複次，大慧！自在天王化身為鴿，釋提桓因是諸天主，因於過去食肉習氣，化身作鷹驚逐此鴿，鴿來投我，我于爾時作尸毗王，憐愍眾生更相食啖，稱己身肉與鷹代鴿，割肉不足身上秤上受大苦惱。大慧！如是無量世來食肉熏習，自身他身有如是過，何況無愧常食肉者。大慧！復有餘王不食肉者，乘馬遊戲為馬驚波牽入深山，失於侍從不知歸路，不食肉故師子虎狼見無害心，與雌師子共行欲事，乃至生子斑足王等，以過去世食肉熏習，及作人王亦常食肉，在七家村多樂食肉，食肉太過遂食人肉，生諸男女盡為羅剎。大慧！食肉眾生依於過去食肉熏習，多生羅剎師子虎狼豺豹貓貍鴟梟雕鷲鷹鷂等中，有命之類各自護身不令得便，受飢餓苦常生噁心念食他肉，命終復墮惡道，受生人身難得，何況當有得涅槃道？
「大慧當知！食肉之人有如是等無量諸過，不食肉者即是無量功德之聚。大慧！而諸凡夫不知如是食肉之過不食功德，我今略說不聽
【現代漢語翻譯】 現代漢語譯本： 『大慧（Mahamati，菩薩名）！如果有人信仰佛陀的教誨，堅定地遵守毗尼（Vinaya，戒律），相信因果報應，並且在身口意方面能夠自我約束，不貪戀世間的各種美味，看到吃肉的人能生起慈悲之心。大慧！我回憶過去有一位國王名叫師子奴（Simhanu），他吃各種各樣的肉，並且貪戀肉的味道，逐漸地甚至開始吃人肉。因為吃人肉，他的父母兄弟妻子眷屬都離他而去，所有的臣民和國土聚落的人們就一起謀劃殺掉他。因為吃肉的人有這樣的過失，所以不應該吃一切肉。 『再者，大慧！自在天王（Isvara，印度教神祇）化身為鴿子，釋提桓因（Sakra devanam Indra，帝釋天）是諸天之主，因為過去吃肉的習氣，化身成為老鷹驚嚇追逐這隻鴿子，鴿子飛來投奔我。我當時是尸毗王（Sibi Raja，國王名），憐憫眾生互相殘食，用自己的身體的肉代替鴿子給老鷹，割肉還不夠，就在秤上稱自己的肉，承受巨大的苦惱。大慧！像這樣無量世以來，吃肉的熏習，自身和他人都有這樣的過失，更何況那些不知羞愧常常吃肉的人呢？ 『大慧！還有其他的國王不吃肉，騎馬遊玩的時候，馬受驚嚇被波浪捲入深山，失去了侍從，不知道回去的路。因為不吃肉的緣故，獅子虎狼見到他沒有加害之心，甚至和雌獅子一起交合，生下了斑足王（Kalmasapada，國王名）等。因為過去世吃肉的熏習，以及作為人王也常常吃肉，所以在七家村（village name）特別喜歡吃肉，吃肉太過分了，就吃人肉，生下的男女都成爲了羅剎（Rakshasa，惡鬼）。 『大慧！吃肉的眾生因為過去吃肉的熏習，大多轉生為羅剎、獅子、虎狼、豺豹、貓貍、鴟梟、雕鷲、鷹鷂等。有生命的種類各自保護自己的身體，不讓其他眾生得逞，遭受飢餓的痛苦，常常生起噁心想要吃其他眾生的肉，命終之後又墮入惡道，很難得到人身，更何況能夠證得涅槃之道呢？ 『大慧，你應該知道！吃肉的人有像這樣無量諸多的過失，不吃肉就是無量功德的聚集。大慧！而那些凡夫俗子不知道像這樣吃肉的過失和不吃肉的功德，我現在簡略地說說，不允許……』
【English Translation】 English version: 『Mahamati (name of a Bodhisattva)! If someone believes in the Buddha's teachings, firmly adheres to the Vinaya (discipline), believes in the law of cause and effect, and is able to restrain themselves in body, speech, and mind, not craving the various flavors of the world, and can generate compassion when seeing meat-eaters. Mahamati! I recall in the past there was a king named Simhanu, who ate all kinds of meat and craved the taste of meat, gradually even starting to eat human flesh. Because of eating human flesh, his parents, brothers, wife, and relatives all left him, and all the subjects and people of the country and villages plotted together to kill him. Because meat-eaters have such faults, one should not eat any meat. 『Furthermore, Mahamati! Isvara (Hindu deity) transformed into a dove, and Sakra devanam Indra (Lord Indra) is the lord of the gods. Because of the past habit of eating meat, he transformed into a hawk, startling and chasing this dove. The dove flew to me for refuge. At that time, I was King Sibi, and I pitied living beings who devoured each other. I used the flesh of my own body to replace the dove for the hawk. Cutting the flesh was not enough, so I weighed my own flesh on a scale, enduring great suffering. Mahamati! Like this, for countless lifetimes, the habit of eating meat has caused such faults to oneself and others, let alone those shameless people who constantly eat meat? 『Mahamati! There was another king who did not eat meat. While riding a horse for pleasure, the horse was startled and swept into the deep mountains by the waves. He lost his attendants and did not know the way back. Because he did not eat meat, lions, tigers, and wolves saw that he had no intention of harming them. He even had intercourse with a female lion, giving birth to King Kalmasapada and others. Because of the past habit of eating meat, and as a king who often ate meat, he especially liked to eat meat in the village. Eating too much meat, he ate human flesh, and the sons and daughters he bore all became Rakshasas (demons). 『Mahamati! Meat-eating beings, because of the past habit of eating meat, mostly reincarnate as Rakshasas, lions, tigers, wolves, jackals, wildcats, owls, vultures, eagles, hawks, etc. Living beings each protect their own bodies, not allowing other beings to take advantage, suffering the pain of hunger, constantly generating evil thoughts wanting to eat the flesh of other beings. After death, they fall into evil paths again, making it difficult to obtain a human body, let alone attain the path of Nirvana? 『Mahamati, you should know! Meat-eaters have countless faults like these, and not eating meat is the accumulation of immeasurable merits. Mahamati! But those ordinary people do not know the faults of eating meat and the merits of not eating meat. I will now briefly explain, not allowing...』
食肉。大慧！若一切人不食肉者，亦無有人殺害眾生，由人食肉若無可食處處求買，為財利者殺以販賣，為買者殺，是故買者與殺無異，是故食肉能障聖道。大慧！食肉之人愛著肉味，至無畜生乃食人肉，何況獐鹿雉兔鵝雁豬羊雞狗駝驢象馬龍蛇魚鱉，水陸有命得而不食，由著肉味設諸方便殺害眾生，造作種種罝羅機網，羅山罝地截河堰海，遍諸水陸安置罟網機撥坑陷弓刀毒箭間無空處，虛空地水種種眾生皆被殺害，為食肉故。大慧！獵師屠兒食肉人等，噁心堅固能行不忍，見諸眾生形體鮮肥膚肉充悅生食味心，更相指示言是可啖，不生一念不忍之心，是故我說食肉之人斷大慈種。
「大慧！我觀世間無有是肉而非命者，自己不殺不教人殺他不為殺，不從命來而是肉者，無有是處。若有是肉不從命出而是美食，我以何故不聽人食？遍求世間無如是肉，是故我說食肉是罪，斷如來種故不聽食。
「大慧！我涅槃後於未來世法欲滅時，於我法中有出家者，剃除鬚髮自稱我是沙門釋子，披我袈裟癡如小兒，自稱律師墮在二邊，種種虛妄覺觀亂心貪著肉味，隨自心見說毗尼中言得食肉，亦謗我言諸佛如來聽人食肉，亦說因制而聽食肉，亦謗我言如來世尊亦自食肉。大慧！我于《象腋》、《央掘魔》、《涅槃》、《
大云》等一切修多羅中不聽食肉，亦不說肉入于食味。大慧！我若聽諸聲聞弟子肉為食者，我終不得口常讚歎修大慈悲行如實行者，亦不讚嘆尸陀林中頭陀行者，亦不讚嘆修行大乘住大乘者，亦不讚嘆不食肉者，我不自食不聽他食，是故我勸修菩薩行嘆不食肉，勸觀眾生應如一子，云何唱言我聽食肉？我為弟子修三乘行者速得果故，遮一切肉悉不聽食，云何說言我毗尼中聽人食肉？又復說言如來余修多羅中說三種肉聽人食者，當知是人不解毗尼次第斷故唱言得食。何以故？大慧！肉有二種，一者、他殺；二者、自死。以世人言有肉得食有不得者，像馬龍蛇人鬼獼猴豬狗及牛，言不得食餘者得食，屠兒不問得食不得，一切盡殺處處炫賣，眾生無過橫被殺害，是故我制他殺自死悉不得食。見聞疑者所謂他殺，不見聞疑者所謂自死。是故，大慧！我毗尼中唱如是言：『凡所有肉，於一切沙門釋子皆不凈食，污清凈命障聖道分，無有方便而可得食。』若有說言佛毗尼中說三種肉為不聽食非為聽食，當知是人堅住毗尼是不謗我。大慧！今此楞伽修多羅中，一切時一切肉，亦無方便而可得食。是故，大慧！我遮食肉不為一人，現在未來一切不得。是故，大慧！若彼癡人自言律師，言毗尼中聽人食肉，亦謗我言如來自食，彼愚癡人成
【現代漢語翻譯】 現代漢語譯本 《大云經》等一切修多羅（Sutra，經）中都不允許吃肉，也沒有說肉可以作為食物的味道。大慧（Mahamati，菩薩名）！如果我允許聲聞（Sravaka，小乘弟子）吃肉，我就不會口中常常讚歎那些修行大慈悲，真正實踐慈悲的人，也不會讚歎在尸陀林（burial ground，墓地）中修頭陀行（ascetic practices，苦行）的人，也不會讚歎修行大乘（Mahayana，大乘佛法）安住于大乘的人，也不會讚歎不吃肉的人。我不自己吃肉，也不允許別人吃肉，所以我勸導修行菩薩行的人讚嘆不吃肉，勸導人們看待眾生應該像看待自己的孩子一樣，怎麼能說我允許吃肉呢？我爲了讓弟子修行三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）能夠迅速證得果位，禁止一切肉，完全不允許吃。怎麼能說我的毗尼（Vinaya，戒律）中允許人吃肉呢？ 又有人說，如來在其他的修多羅中說了三種肉可以吃，應當知道這個人不理解毗尼的次第，斷章取義，所以說可以吃。為什麼呢？大慧！肉有兩種，一種是別人殺的，一種是自己死的。按照世人的說法，有些肉可以吃，有些肉不可以吃，比如象、馬、龍、蛇、人、鬼、獼猴、豬、狗以及牛，說這些不可以吃，其餘的可以吃。屠夫不問可以吃還是不可以吃，全部都殺掉，到處炫耀販賣，眾生無辜地被殺害，所以我制定戒律，別人殺的和自己死的肉都不能吃。『見、聞、疑』是指別人殺的，『不見、聞、疑』是指自己死的。 所以，大慧！我的毗尼中這樣說：『凡是所有的肉，對於一切沙門（Sramana，出家修行者）、釋子（Sakyan son，佛弟子）來說都是不乾淨的食物，會污染清凈的生命，障礙證得聖道的因緣，沒有任何方便可以吃。』如果有人說佛的毗尼中說三種肉是不允許吃，而不是允許吃，應當知道這個人堅定地遵守毗尼，不是誹謗我。大慧！現在這部《楞伽經》（Lankavatara Sutra）中，任何時候，任何肉，也沒有任何方便可以吃。所以，大慧！我禁止吃肉不是爲了一個人，現在和未來所有的人都不能吃。所以，大慧！如果那些愚癡的人自稱是律師（Vinaya master，持戒律師），說毗尼中允許人吃肉，也是誹謗我說如來自己吃肉，這些愚癡的人會墮入惡道。
【English Translation】 English version In all Sutras (Sutra, scriptures) such as the 'Mahamegha Sutra' (Great Cloud Sutra), eating meat is not permitted, nor is it said that meat is a palatable food. Mahamati (Mahamati, name of a Bodhisattva)! If I were to allow my Sravaka (Sravaka, Hearer, disciples of the Hinayana) disciples to eat meat, I would never constantly praise those who cultivate great compassion and truly practice it, nor would I praise those who practice asceticism (ascetic practices) in the charnel grounds (burial ground), nor would I praise those who cultivate the Mahayana (Mahayana, Great Vehicle) and abide in it, nor would I praise those who do not eat meat. I do not eat meat myself, nor do I allow others to eat it. Therefore, I exhort those who cultivate the Bodhisattva path to praise not eating meat, and I exhort people to regard all beings as if they were their own children. How can it be said that I allow eating meat? In order for my disciples who cultivate the Three Vehicles (Three Vehicles, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) to quickly attain fruition, I prohibit all meat and completely forbid eating it. How can it be said that my Vinaya (Vinaya, monastic rules) allows people to eat meat? Furthermore, some say that the Tathagata (Tathagata, Buddha) said in other Sutras that three kinds of meat are permissible to eat. It should be known that this person does not understand the order of the Vinaya and quotes out of context, therefore saying that it is permissible to eat. Why? Mahamati! There are two kinds of meat: one is killed by others, and the other dies of itself. According to worldly people, some meat is permissible to eat and some is not. For example, elephants, horses, dragons, snakes, humans, ghosts, monkeys, pigs, dogs, and cattle are said to be impermissible to eat, while the rest are permissible. Butchers do not ask whether it is permissible to eat or not; they kill everything, boast about it everywhere, and sell it. Sentient beings are innocently killed. Therefore, I have established the precepts that meat killed by others and meat that dies of itself are both impermissible to eat. 'Seen, heard, and suspected' refers to meat killed by others; 'not seen, heard, and suspected' refers to meat that dies of itself. Therefore, Mahamati! In my Vinaya, it is said thus: 'All meat, for all Sramanas (Sramana, wandering ascetics) and Sakyan sons (Sakyan son, disciples of the Buddha), is unclean food. It defiles the pure life, obstructs the causes for attaining the holy path, and there is no expedient by which it can be eaten.' If someone says that the Buddha's Vinaya says that three kinds of meat are impermissible to eat, not permissible, it should be known that this person firmly abides by the Vinaya and does not slander me. Mahamati! In this Lankavatara Sutra (Lankavatara Sutra) now, at any time, any meat, there is no expedient by which it can be eaten. Therefore, Mahamati! My prohibition of eating meat is not for one person; now and in the future, all are not allowed to eat it. Therefore, Mahamati! If those foolish people call themselves Vinaya masters (Vinaya master), saying that the Vinaya allows people to eat meat, they are also slandering me, saying that the Tathagata eats meat himself. These foolish people will fall into evil paths.
大罪障，長夜墮于無利益處無聖人處不聞法處，亦不得見現在未來賢聖弟子，況當得見諸佛如來。大慧！諸聲聞人常所應食，米麵油蜜種種麻豆能生凈命，非法貯畜非法受取，我說不凈尚不聽食，何況聽食血肉不凈。大慧！我諸聲聞辟支佛菩薩弟子食於法食，非食飲食何況如來。大慧！諸佛如來法食法住非飲食身，非諸一切飲食住身，離諸資生愛有求等，遠離一切煩惱習過，善分別知心心智慧一切智一切見，見諸眾生平等憐愍。是故，大慧！我見一切諸眾生等猶如一子，云何而聽以肉為食？亦不隨喜，何況自食。大慧！如是一切蔥韭蒜薤臭穢不凈能障聖道，亦障世間人天凈處，何況諸佛凈土果報；酒亦如是，能障聖道能損善業能生諸過。是故，大慧！求聖道者酒肉蔥韭及蒜薤等能熏之味悉不應食。」
爾時世尊重說偈言：
「大慧菩薩問： 『酒肉蔥韭蒜， 佛言是不凈， 一切不聽食。 羅剎等食啖， 非聖所食味； 食者聖呵嘖， 及惡名流佈。 愿佛分別說， 食不食罪福？』 『大慧！汝諦聽， 我說食中過， 酒肉蔥韭蒜， 是障聖道分。 我觀三界中， 及得聖道眾； 無始世界來， 展轉莫非親。 云何于其中， 而有食不食？ 觀肉所從來， 出
【現代漢語翻譯】 現代漢語譯本： 大慧（Mahamati，菩薩名）！巨大的罪業障礙，會使人長久地沉淪於沒有利益、沒有聖人、聽不到佛法的地方，也無法見到現在的和未來的賢聖弟子，更何況能見到諸佛如來。大慧！那些聲聞乘（Sravaka）的人通常應該食用的是米、面、油、蜜、各種麻豆等能夠維持清凈生命的東西，不應該非法地儲存，也不應該非法地獲取。我說這些不乾淨的東西尚且不被允許食用，更何況是食用血肉等不乾淨的東西。大慧！我的那些聲聞、辟支佛（Pratyekabuddha）、菩薩弟子們，食用的是法食，而不是飲食，更何況是如來。大慧！諸佛如來以法為食，以法為住，而不是以飲食為身，也不是以一切飲食來維持身體，他們遠離了各種資生、愛慾、追求等等，遠離了一切煩惱習氣。他們能夠很好地分辨心、心智、智慧，具有一切智、一切見，看待一切眾生平等憐憫。因此，大慧！我視一切眾生都如同自己的孩子一樣，怎麼會允許以肉為食呢？我既不隨喜讚歎，更何況自己食用。 大慧！像蔥、韭、蒜、薤（藠頭）這樣氣味臭穢不凈的東西，能夠障礙聖道，也能夠障礙世間人天的清凈之處，更何況是諸佛的清凈國土果報；酒也是這樣，能夠障礙聖道，能夠損害善業，能夠產生各種過失。因此，大慧！追求聖道的人，對於酒、肉、蔥、韭以及蒜、薤等能夠薰染氣味的食物，都不應該食用。」 這時，世尊又說了偈語： 『大慧菩薩問： 酒肉蔥韭蒜， 佛言是不凈， 一切不聽食。 羅剎等食啖， 非聖所食味； 食者聖呵嘖， 及惡名流佈。 愿佛分別說， 食不食罪福？』 『大慧！汝諦聽， 我說食中過， 酒肉蔥韭蒜， 是障聖道分。 我觀三界中， 及得聖道眾； 無始世界來， 展轉莫非親。 云何于其中， 而有食不食？』 『觀肉所從來， 出
【English Translation】 English version: Mahamati (name of a Bodhisattva)! Great sinful obstacles will cause one to fall for a long night into places of no benefit, no saints, and no hearing of the Dharma, and one will not be able to see the virtuous and holy disciples of the present and future, let alone see the Buddhas and Tathagatas. Mahamati! Those Sravakas (Hearers) should usually eat rice, flour, oil, honey, various sesame and beans that can sustain a pure life. It is not permissible to store them illegally or to receive them illegally. I say that even these impure things are not allowed to be eaten, let alone eating impure things like blood and flesh. Mahamati! My Sravaka, Pratyekabuddha (Solitary Buddha), and Bodhisattva disciples eat Dharma food, not physical food, let alone the Tathagata. Mahamati! The Buddhas and Tathagatas abide in the Dharma and live by the Dharma, not by physical food, nor do they sustain their bodies with all kinds of food. They are free from all means of livelihood, desires, pursuits, and so on, and are far from all afflictions and habitual tendencies. They can well distinguish the mind, intellect, wisdom, possess all-knowing wisdom, all-seeing, and view all beings with equality and compassion. Therefore, Mahamati! I see all beings as if they were my own children, how could I allow them to eat meat? I neither rejoice in it, let alone eat it myself. Mahamati! Things like onions, leeks, garlic, and scallions, which have foul and impure odors, can obstruct the holy path and also obstruct the pure places of humans and gods in the world, let alone the pure land and karmic rewards of the Buddhas. Alcohol is also like this, it can obstruct the holy path, harm good deeds, and cause various faults. Therefore, Mahamati! Those who seek the holy path should not eat wine, meat, onions, leeks, garlic, scallions, and other foods that can cause a pungent smell.』 At that time, the World Honored One spoke in verse: 『Mahamati Bodhisattva asked: Wine, meat, onions, leeks, garlic, The Buddha said they are impure, All are not allowed to be eaten. Rakshasas (Demon) eat them, Not the taste eaten by saints; Those who eat are scolded by saints, And evil names spread. May the Buddha explain separately, The sin and merit of eating or not eating?』 『Mahamati! Listen carefully, I will tell you the faults of eating, Wine, meat, onions, leeks, garlic, These obstruct the path to holiness. I observe in the three realms, And those who have attained the holy path; From the beginningless world, Turning around, none are not relatives. How can there be among them, Eating or not eating?』 『Observe where meat comes from, It comes
處最不凈； 膿血和雜生， 尿屎膿涕合， 修行凈行者， 當觀不應食。 種種肉及蔥， 酒亦不得飲， 種種韭及蒜， 修行常遠離。 常遠離麻油， 穿孔床不眠， 飛揚諸細蟲， 斷害他命故。 肉食長身力， 由力生邪念， 邪念生貪慾， 故不聽食肉。 由食肉生貪， 貪心致迷醉； 迷醉長愛慾， 不解脫生死。 為利殺眾生， 為肉追錢財； 彼二人惡業， 死墮叫喚獄。 三種名凈肉， 不見聞不疑； 世無如是肉， 生墮食肉中。 臭穢可厭患， 常生顛狂中； 多生旃陀羅， 獵師屠兒家。 或生羅剎女， 及諸食肉處； 羅剎貓貍種， 食肉生彼中。 《象腋》與《大云》， 《涅槃》、《勝鬘經》； 及《入楞伽經》， 我不聽食肉。 諸佛及菩薩， 聲聞亦呵嘖； 食肉無慚愧， 生生常顛狂。 先說見聞疑， 已斷一切肉； 妄想不覺知， 故生食肉想。 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。 凈食如藥想， 猶如食子肉； 知足生厭離， 修行行乞食。 安住
【現代漢語翻譯】 現代漢語譯本 最不清凈的地方； 膿血和各種雜物一起產生，尿液、糞便、膿液、鼻涕混合在一起， 修行清凈行為的人，應當觀察這些不應該食用。 各種肉類以及蔥，酒也不可以飲用， 各種韭菜以及蒜，修行的人應當常常遠離。 常常遠離麻油，不睡有孔的床， 因為（床上）飛揚著各種細小的蟲子，（避免）斷絕傷害它們的生命。 吃肉增長身體的力量，因為力量產生邪惡的念頭， 邪惡的念頭產生貪慾，所以不允許吃肉。 因為吃肉產生貪婪，貪婪的心導致迷惑沉醉； 迷惑沉醉增長愛慾，不能解脫生死。 爲了利益而殺害眾生，爲了肉而追逐錢財； 這兩個人的惡業，死後墮入叫喚地獄。 （有所謂）三種名為清凈的肉，不見殺、不聞殺、不懷疑為我殺； 世上沒有這樣的肉，（如果）生生世世都墮落在吃肉之中。 （吃肉的人）臭穢令人厭惡，常常生活在顛狂之中； 多生在旃陀羅（Candala，古印度社會最下等的賤民），獵人、屠夫的家中。 或者生為羅剎女（Rakshasi，女惡鬼），以及各種吃肉的地方； 羅剎（Rakshasa，惡鬼）、貓、貍等種類，吃肉的人會生在它們之中。 《象腋經》、《大云經》、《涅槃經》、《勝鬘經》（Srimala Sutra）； 以及《入楞伽經》（Lankavatara Sutra），我不允許吃肉。 諸佛以及菩薩（Bodhisattva），聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）也呵斥（吃肉）； 吃肉的人沒有慚愧心，生生世世常常顛狂。 先前所說的『不見、不聞、不疑』，已經斷絕了一切肉食； 因為妄想不覺知，所以產生吃肉的想法。 如同貪慾的過失，障礙聖者的解脫； 酒、肉、蔥、韭、蒜，全部都是聖道的障礙。 未來世的眾生，對於肉食愚癡地說； 說這些肉是清凈的沒有罪過，佛允許我們吃。 清凈的食物應當像藥物一樣看待，猶如吃自己孩子的肉一樣（不忍心）； 知足而生厭離之心，修行人應當行乞食。 安住（于正念）。
【English Translation】 English version The most impure place; Pus and blood and various impurities arise together, urine, feces, pus, and mucus are mixed together, Those who cultivate pure conduct should observe that these should not be eaten. Various meats and onions, and alcohol should not be drunk, Various chives and garlic, practitioners should always stay away from. Always stay away from sesame oil, and do not sleep on perforated beds, Because various tiny insects fly around (on the bed), (avoid) cutting off and harming their lives. Eating meat increases the body's strength, and because of strength, evil thoughts arise, Evil thoughts produce greed, so eating meat is not allowed. Because eating meat produces greed, a greedy mind leads to delusion and intoxication; Delusion and intoxication increase desire, and one cannot be liberated from birth and death. Killing sentient beings for profit, chasing after money for meat; The evil deeds of these two people will cause them to fall into the screaming hell after death. There are (so-called) three kinds of meat called pure, not seeing the killing, not hearing the killing, and not suspecting that it was killed for me; There is no such meat in the world, (if) one falls into eating meat life after life. (Those who eat meat) are foul and disgusting, and often live in madness; They are often born into the homes of Candala (the lowest caste in ancient Indian society), hunters, and butchers. Or born as Rakshasi (female demons), and in various places where meat is eaten; Rakshasa (demons), cats, civets, and other species, those who eat meat will be born among them. The Elephant Axilla Sutra, the Great Cloud Sutra, the Nirvana Sutra, the Srimala Sutra; And the Lankavatara Sutra, I do not allow eating meat. All Buddhas and Bodhisattvas, Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) also rebuke (eating meat); Those who eat meat have no shame, and are often mad life after life. The previously mentioned 'not seeing, not hearing, not suspecting' has already cut off all meat; Because of delusion and lack of awareness, the thought of eating meat arises. Like the fault of greed, it hinders the liberation of the saints; Alcohol, meat, onions, chives, and garlic are all obstacles to the holy path. Beings in the future world, foolishly speak about meat; Saying that this meat is pure and without sin, the Buddha allows us to eat it. Pure food should be regarded like medicine, like eating the flesh of one's own child (unbearable); Be content and generate a sense of detachment, practitioners should practice begging for food. Abiding (in mindfulness).
慈心者， 我說常厭離； 師子豺虎狼， 恒可同遊止。 食肉見者怖， 云何而可食？ 是故修行者， 慈心不食肉。 食肉斷慈心， 離涅槃解脫； 及違聖人教， 故不聽食肉。 不食生梵種， 及諸修行道； 智慧及富貴， 斯由不食肉。』」
入楞伽經陀羅尼品第十七
爾時世尊告聖者大慧菩薩摩訶薩言：「大慧！汝應諦聽，受持我楞伽經咒，是咒過去未來現在諸佛，已說今說當說。大慧！我今亦說，為諸法師受持讀誦楞伽經者，而說咒曰：
「兜諦兜諦 祝諦祝諦 蘇頗諦蘇頗諦 迦諦迦諦 阿摩利 阿摩諦 毗摩梨毗摩梨 尼彌尼彌 奚彌奚彌 婆迷婆迷 歌梨歌梨 歌羅歌梨 阿䶩摩䶩 遮䶩兜䶩 讓䶩 蘇弗䶩 葛弟葛弟 波弟波弟 奚咪奚咪地咪地咪 羅制羅制 波制波制 槃弟槃弟 阿制彌制 竹荼梨兜荼弟 波羅弟 遏計遏計 斫計斫計梨利 爾𡱝咪 屎咪 奚咪奚咪 晝晝晝晝 抽畜抽畜 紬紬紬紬 除除除除 蘇婆呵
「大慧！是名楞伽大經中咒文句。善男子、善女人，比丘、比丘尼、優婆塞、優婆夷等，能受持讀誦此文句為人演說，無有人能覓其罪過，若天天女，若龍龍女，若夜叉夜叉女，阿修羅阿修羅女，迦樓羅迦樓羅女
【現代漢語翻譯】 現代漢語譯本 『具有慈悲心的人，我總是說他們遠離（殺戮）。 獅子、豺狼、老虎，都能與他們一同遊玩棲息。 那些吃肉的動物，看見（修行者）都會感到害怕，怎麼可能去吃他們呢？ 因此，修行的人，因為慈悲心而不吃肉。 吃肉會斷絕慈悲心，遠離涅槃（Nirvana，寂滅）和解脫（Liberation）； 並且違背聖人的教誨，所以不允許吃肉。 不吃肉能增長善良的梵行，以及各種修行之道； 智慧和富貴，都是因為不吃肉而獲得的。』
《入楞伽經》（Laṅkāvatāra Sūtra）陀羅尼品第十七
這時，世尊（Lord Buddha）告訴聖者大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）說：『大慧（Mahamati）！你應該仔細聽，接受並持誦我的《楞伽經》（Laṅkāvatāra Sūtra）咒語，這個咒語是過去、未來、現在諸佛（Buddhas）已經說過、現在正在說、將來要說的。大慧（Mahamati）！我現在也說，爲了那些受持讀誦《楞伽經》（Laṅkāvatāra Sūtra）的法師們，而說這個咒語：
『兜諦兜諦 祝諦祝諦 蘇頗諦蘇頗諦 迦諦迦諦 阿摩利 阿摩諦 毗摩梨毗摩梨 尼彌尼彌 奚彌奚彌 婆迷婆迷 歌梨歌梨 歌羅歌梨 阿䶩摩䶩 遮䶩兜䶩 讓䶩 蘇弗䶩 葛弟葛弟 波弟波弟 奚咪奚咪地咪地咪 羅制羅制 波制波制 槃弟槃弟 阿制彌制 竹荼梨兜荼弟 波羅弟 遏計遏計 斫計斫計梨利 爾𡱝咪 屎咪 奚咪奚咪 晝晝晝晝 抽畜抽畜 紬紬紬紬 除除除除 蘇婆呵』
『大慧（Mahamati）！這叫做《楞伽大經》（Laṅkāvatāra Sūtra）中的咒語文句。善男子、善女人，比丘（bhikṣu，男出家人）、比丘尼（bhikṣuṇī，女出家人）、優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士）等，能夠受持讀誦這些文句併爲他人演說，沒有人能夠找到他們的罪過，無論是天天女，還是龍龍女，還是夜叉夜叉女，阿修羅阿修羅女，迦樓羅迦樓羅女。
【English Translation】 English version 『Those with loving-kindness, I always say they are far from (killing). Lions, jackals, wolves, can always dwell and roam with them. Those meat-eating creatures, seeing (practitioners) will be afraid, how could they eat them? Therefore, practitioners, out of loving-kindness, do not eat meat. Eating meat cuts off loving-kindness, separates one from Nirvana (Nirvana, extinction) and Liberation (Liberation); And violates the teachings of the sages, therefore eating meat is not allowed. Not eating meat increases good conduct, as well as all paths of practice; Wisdom and wealth, are all obtained by not eating meat.』
Laṅkāvatāra Sūtra, Chapter Seventeen, Dhāraṇī
At that time, the World Honored One (Lord Buddha) said to the holy Mahamati Bodhisattva-Mahasattva: 『Mahamati! You should listen carefully, accept and uphold my Laṅkāvatāra Sūtra mantra, this mantra has been, is being, and will be spoken by all Buddhas of the past, present, and future. Mahamati! I now also speak, for those Dharma masters who uphold and recite the Laṅkāvatāra Sūtra, I speak this mantra:
『Tauti Tauti Tsauti Tsauti Suphati Suphati Kati Kati Amali Amati Vimali Vimali Nimi Nimi Himi Himi Vame Vame Kali Kali Kala Kali Amani Amani Tsani Tsauni Rangni Sufrani Kati Kati Pati Pati Himi Himi Dimi Dimi Lajai Lajai Vajai Vajai Pandai Pandai Ajai Mijai Tsutali Tutati Palati Akai Akai Tsakai Tsakai Lili Ili Mi Simi Himi Himi Tsu Tsu Tsu Tsu Tsu Tsu Tsu Tsu Tsu Tsu Tsu Tsu Tsu Tsu Tsu Tsu Svaha』
『Mahamati! This is called the mantra phrase in the Great Laṅkāvatāra Sūtra. Good men, good women, bhikṣus (bhikṣu, male renunciants), bhikṣuṇīs (bhikṣuṇī, female renunciants), upāsakas (upāsaka, male lay followers), upāsikās (upāsikā, female lay followers), etc., who can uphold and recite these phrases and explain them to others, no one can find their faults, whether it be heavenly goddesses, or dragon goddesses, or yaksha goddesses, asura goddesses, garuda goddesses.
，緊那羅緊那羅女，摩睺羅伽摩睺羅伽女，浮多浮多女，鳩槃荼鳩槃荼女，毗舍阇毗舍阇女，嗚多羅嗚多羅女，阿波羅阿波羅女，羅剎羅剎女，荼伽荼伽女，嗚周何羅嗚周何羅女，伽吒福多羅伽吒福多羅女，若人非人，若人女非人女，不能覓其過，若有惡鬼神損害人，欲速令彼惡鬼去者，一百遍轉此陀羅尼咒，彼諸惡鬼驚怖號哭疾走而去。」
佛復告大慧：「大慧！我為護此護法法師，更說陀羅尼。」而說咒：
「波頭彌 波頭彌提婢 奚尼奚尼奚禰諸梨 諸羅 諸麗 侯羅 侯麗 由麗 由羅 由麗 波麗 波羅 波麗 聞制 瞋迭頻迭槃逝末迭遲那 迦梨蘇波呵
「大慧！是陀羅尼咒文句，若善男子、善女人，受持讀誦為人演說，無人能得與作過失，若天若天女，若龍若龍女，夜叉夜叉女，阿修羅阿修羅女，迦樓羅迦樓羅女，緊那羅緊那羅女，摩睺羅伽摩睺羅伽女，乾闥婆乾闥婆女，浮多浮多女，鳩槃荼鳩槃荼女，毗舍阇毗舍阇女，嗚多羅嗚多羅女，阿拔摩羅阿拔摩羅女，羅叉羅叉女，嗚闥阿羅嗚闥阿羅女，伽吒福單那伽吒福單那女，若人若非人，若人女非人女，彼一切不能得其過失。大慧！若有人能受持讀誦此咒文句，彼人得名誦一切楞伽經，是故我說此陀羅尼句，為遮一切諸羅剎，護一切
【現代漢語翻譯】 現代漢語譯本：緊那羅（Kinnara，一種半人半獸的樂神）緊那羅女，摩睺羅伽（Mahoraga，一種大蟒神）摩睺羅伽女，浮多（Bhuta，一種鬼）浮多女，鳩槃荼（Kumbhanda，一種甕形鬼）鳩槃荼女，毗舍阇（Pisacha，一種食人鬼）毗舍阇女，嗚多羅嗚多羅女，阿波羅阿波羅女，羅剎（Rakshasa，一種惡鬼）羅剎女，荼伽荼伽女，嗚周何羅嗚周何羅女，伽吒福多羅伽吒福多羅女，若人非人，若人女非人女，不能尋覓到他們的過失。若有惡鬼神損害人，想要快速讓那些惡鬼離開，就念誦此陀羅尼咒一百遍，那些惡鬼就會驚恐號哭，迅速逃離。
佛陀再次告訴大慧菩薩：『大慧！爲了保護這些護法的法師，我再說一個陀羅尼。』 於是說了這個咒語：
『波頭彌 波頭彌提婢 奚尼奚尼奚禰諸梨 諸羅 諸麗 侯羅 侯麗 由麗 由羅 由麗 波麗 波羅 波麗 聞制 瞋迭頻迭槃逝末迭遲那 迦梨蘇波呵』
『大慧！這個陀羅尼咒的文句，如果善男子、善女人受持讀誦，併爲他人演說，沒有人能夠找到他們的過失。無論是天人還是天女，龍還是龍女，夜叉（Yaksa，一種守護神）還是夜叉女，阿修羅（Asura，一種非天神）還是阿修羅女，迦樓羅（Garuda，一種金翅鳥神）還是迦樓羅女，緊那羅（Kinnara）還是緊那羅女，摩睺羅伽（Mahoraga）還是摩睺羅伽女，乾闥婆（Gandharva，一種天樂神）還是乾闥婆女，浮多（Bhuta）還是浮多女，鳩槃荼（Kumbhanda）還是鳩槃荼女，毗舍阇（Pisacha）還是毗舍阇女，嗚多羅嗚多羅女，阿拔摩羅阿拔摩羅女，羅叉（Raksha）羅叉女，嗚闥阿羅嗚闥阿羅女，伽吒福單那伽吒福單那女，無論是人還是非人，是人女還是非人女，他們都不能找到這些人的過失。大慧！如果有人能夠受持讀誦這個咒語的文句，這個人就被認為誦讀了一切《楞伽經》。因此，我說這個陀羅尼句，是爲了遮止一切羅剎，保護一切眾生。』
【English Translation】 English version: Kinnara (a celestial musician, half-human, half-horse) Kinnara female, Mahoraga (a great serpent deity) Mahoraga female, Bhuta (a ghost or spirit) Bhuta female, Kumbhanda (a pot-bellied demon) Kumbhanda female, Pisacha (a flesh-eating demon) Pisacha female, Urdhva-Tara Urdhva-Tara female, Apalara Apalara female, Rakshasa (a demon) Rakshasa female, Tudga Tudga female, Urdhva-Hara Urdhva-Hara female, Ghata-Putana Ghata-Putana female, whether human or non-human, whether human female or non-human female, they cannot find their faults. If there are evil spirits harming people, and you want to quickly make those evil spirits leave, recite this Dharani mantra one hundred times, and those evil spirits will be terrified, cry out, and quickly flee.
The Buddha further told Mahamati: 'Mahamati! To protect these Dharma-protecting Dharma masters, I will speak another Dharani.' And then he spoke this mantra:
'Patumi Patumi-tibhi, Khini Khini Khini-juhari, Juhara, Juhari, Hula, Hulari, Yuri, Yura, Yuri, Pari, Para, Pari, Veni-chitti, Chinda-pinda-panchi-mati-chira, Kali Svaha!'
'Mahamati! These are the phrases of the Dharani mantra. If good men or good women receive, uphold, recite, and explain it to others, no one can find fault with them. Whether it be Devas (gods) or Devis (goddesses), Nagas (dragons) or Naga females, Yakshas (nature spirits) or Yaksha females, Asuras (demi-gods) or Asura females, Garudas (mythical birds) or Garuda females, Kinnaras (celestial musicians) or Kinnara females, Mahoragas (great serpents) or Mahoraga females, Gandharvas (celestial musicians) or Gandharva females, Bhutas (spirits) or Bhuta females, Kumbhandas (demons) or Kumbhanda females, Pisachas (flesh-eating demons) or Pisacha females, Urdhva-Tara Urdhva-Tara females, Apasmara Apasmara females, Rakshas (demons) Raksha females, Urdhva-Hara Urdhva-Hara females, Ghata-Putana Ghata-Putana females, whether human or non-human, whether human female or non-human female, all of them cannot find their faults. Mahamati! If someone can receive, uphold, and recite these mantra phrases, that person is considered to have recited the entire Lankavatara Sutra. Therefore, I speak this Dharani phrase to ward off all Rakshasas and protect all beings.'
善男子善女人護持此經者。」
入楞伽經卷第八 大正藏第 16 冊 No. 0671 入楞伽經
入楞伽經卷第九
元魏天竺三藏菩提留支譯
總品第十八之一
爾時世尊，欲重宣此修多羅深義而說偈言：
「如夏諸禽獸， 迷惑心見波； 諸禽獸愛水， 彼水無實事。 如是識種子， 見諸境界動； 諸愚癡眾生， 如眼𪾼見物。 思惟可思惟， 及離能思惟； 見實諦分別， 能知得解脫。 是諸法非堅， 虛妄分別生； 虛妄分別空， 依彼空分別。 五陰識等法， 如水中樹影； 如見幻夢等， 識中莫分別。 幻起尸機關， 夢電云常爾； 絕三相續法， 眾生得解脫。 依諸邪念法， 是故有識生； 八九種種識， 如水中諸波。 依熏種子法， 常堅固縛身； 心流轉境界， 如鐵依磁石。 依止諸眾生， 真性離諸覺； 遠離諸作事， 離知可知法。 行如幻三昧， 出諸十地行； 汝觀心王法， 離心境識相。 時知心常轉， 即住恒不變； 住蓮花宮殿， 如幻境界相。 住彼勝處已， 得諸自在行； 如摩尼現色， 作度眾生業。 無有為無
【現代漢語翻譯】 現代漢語譯本 『善男子善女人護持此經者。』
《入楞伽經》卷第八 大正藏第16冊 No. 0671 《入楞伽經》
《入楞伽經》卷第九
元魏天竺三藏菩提留支（Bodhiruci）譯
總品第十八之一
爾時世尊，欲重宣此修多羅（sutra，經）深義而說偈言：
『如夏諸禽獸， 迷惑心見波； 諸禽獸愛水， 彼水無實事。 如是識種子， 見諸境界動； 諸愚癡眾生， 如眼翳見物。 思惟可思惟， 及離能思惟； 見實諦分別， 能知得解脫。 是諸法非堅， 虛妄分別生； 虛妄分別空， 依彼空分別。 五陰識等法， 如水中樹影； 如見幻夢等， 識中莫分別。 幻起尸機關， 夢電云常爾； 絕三相續法， 眾生得解脫。 依諸邪念法， 是故有識生； 八九種種識， 如水中諸波。 依熏種子法， 常堅固縛身； 心流轉境界， 如鐵依磁石。 依止諸眾生， 真性離諸覺； 遠離諸作事， 離知可知法。 行如幻三昧（samadhi，禪定）， 出諸十地行； 汝觀心王法， 離心境識相。 時知心常轉， 即住恒不變； 住蓮花宮殿， 如幻境界相。 住彼勝處已， 得諸自在行； 如摩尼（mani，寶珠）現色， 作度眾生業。 無有為無』
【English Translation】 English version 『Good men and good women who uphold this sutra.』
The Laṅkāvatāra Sūtra, Volume 8 Taishō Tripiṭaka, Volume 16, No. 0671, The Laṅkāvatāra Sūtra
The Laṅkāvatāra Sūtra, Volume 9
Translated by Bodhiruci (菩提留支), a Tripitaka master from Tianzhu (India) of the Yuan Wei Dynasty
Chapter 18, Part 1: Summary
At that time, the World Honored One, desiring to reiterate the profound meaning of this sutra, spoke in verse:
『Like various birds and beasts in summer, Confused minds see waves; The birds and beasts love the water, But that water has no real substance. Likewise, the seeds of consciousness, See the movement of all realms; All ignorant beings, See objects as if with cataracts. Thinking about what can be thought, And being apart from that which can think; Seeing the distinction of the true reality, One can know and attain liberation. These dharmas are not solid, Arising from false discriminations; False discriminations are empty, Relying on that emptiness to discriminate. The five skandhas, consciousness, and other dharmas, Are like tree shadows in water; Like seeing illusions and dreams, Do not discriminate within consciousness. Illusions arise, corpses move by mechanisms, Dreams, lightning, and clouds are always thus; Cutting off the three continuous aspects of dharmas, Sentient beings attain liberation. Relying on all evil thoughts, Therefore, consciousness arises; The eight or nine kinds of consciousness, Are like various waves in water. Relying on the seeds of habituation, Constantly and firmly binding the body; The mind flows through realms, Like iron relying on a magnet. Relying on all sentient beings, The true nature is apart from all awareness; Being far from all actions, Being apart from the knowable and known dharmas. Practicing the illusion-like samadhi (三昧, concentration), Transcending the practices of the ten bhumis (十地, stages); You observe the dharma of the mind-king, Being apart from the characteristics of mind, realm, and consciousness. Knowing that the mind constantly turns, One dwells in the constant and unchanging; Dwelling in the lotus palace, Like the appearance of an illusory realm. Having dwelt in that supreme place, One attains all free and unhindered practices; Like a mani (摩尼, jewel) manifesting colors, One performs the work of delivering sentient beings. Without being or non-being.』
為， 除諸分別心； 愚癡無智取， 如石女夢兒。 寂靜及無生， 五陰人相續； 因緣諸境界， 空有及非有。 我說諸方便， 無如是實相； 愚癡取實有， 無能相可相。 我覺一切法， 而不覺一切； 我有一切智， 而無一切智。 凡夫愚分別， 自言世智者； 我未曾覺知， 亦不覺眾生。 一切法惟心， 諸陰如毛輪； 輪相畢竟無， 何處有分別？ 本無始生物， 諸緣中亦無； 石女兒空華， 若能見有為。 爾時見可見， 見迷法即住； 我不入涅槃， 不滅諸相業。 滅諸分別識， 此是我涅槃； 非滅諸法相， 愚癡妄分別。 如瀑水竭盡， 爾時波不生； 如種種識滅， 滅而不復生。 空及無識相， 如幻本不生； 有無離有無， 此諸法如夢。 我說一實法， 離於諸覺觀； 聖人妙境界， 離二法體相。 如見螢火相， 種種而無實； 世間見四大， 種種亦如是。 如依草木石， 示現諸幻相； 彼幻無是相， 諸法體如是。 無取著可取， 無解脫無縛； 如幻如陽焰， 如夢眼中翳。 若如是實見， 離諸分別垢； 即住如實定，
【現代漢語翻譯】 現代漢語譯本： 爲了去除各種分別心； 愚昧無知的人才會執取，就像石女夢中生子一樣。 寂靜和無生，是五陰（色、受、想、行、識，構成人的五種要素）之人相續不斷的現象； 因緣和各種境界，都是空、有以及非有。 我所說的各種方便法門，沒有像這樣真實的體相； 愚昧的人執取實有，卻沒有任何能相和可相。 我覺悟了一切法，但又不是覺悟了一切； 我擁有一切智慧，但又不是擁有一切智慧。 凡夫愚昧地分別，還自稱是世間的智者； 我從未曾覺知，也不覺知眾生。 一切法都只是心識的顯現，諸陰（五陰）就像旋轉的毛輪一樣； 毛輪的形象畢竟是虛無的，哪裡會有分別呢？ 本來就沒有開始產生的萬物，在各種因緣中也沒有； 如果能見到石女的兒子和虛空中的花朵是真實存在的， 那時所見和能見都是虛妄的，見解迷惑，法就停滯不前； 我不進入涅槃（佛教修行最終目標，指解脫生死輪迴），也不滅除各種表象和業力。 滅除各種分別識，這就是我的涅槃； 不是滅除諸法的表象，那是愚癡的妄想分別。 就像瀑布的水枯竭一樣，那時就不會再有波浪產生； 就像種種識滅除一樣，滅除后就不會再產生。 空和無識之相，就像幻象一樣本來就不存在； 存在與不存在，以及脫離存在與不存在，這些法都像夢一樣虛幻。 我說的是一實法（唯一的真實法），遠離各種覺知和觀想； 這是聖人微妙的境界，遠離二法（對立的兩種法）的體相。 就像看到螢火蟲的光芒，種種顯現卻不真實； 世間人所見的四大（地、水、火、風，構成物質世界的四種元素），種種顯現也是如此。 就像依靠草木石頭，顯現出各種幻象； 那些幻象沒有真實的體相，諸法的本體也是這樣。 沒有可以執取的，也沒有被執取的，沒有解脫，也沒有束縛； 就像幻象、陽焰（陽光照射在沙地上產生的虛幻景象）、夢境和眼中的翳障。 如果能像這樣真實地觀察，遠離各種分別的污垢； 就能安住于如實的禪定中。
【English Translation】 English version: To eliminate all discriminating thoughts; The ignorant and unwise grasp, like a stone woman dreaming of a child. Quiescence and non-birth are the continuous phenomena of the five skandhas (form, feeling, perception, volition, consciousness, the five aggregates that constitute a person). Conditions and all realms are emptiness, existence, and non-existence. The expedient means I speak of do not have such a real form; The ignorant grasp at reality, but there is no perceiver or perceived. I am aware of all dharmas, but not aware of everything; I have all wisdom, but not all wisdom. Ordinary people foolishly discriminate and call themselves worldly wise; I have never been aware, nor am I aware of sentient beings. All dharmas are only manifestations of mind, the skandhas are like a whirling hair wheel; The image of the wheel is ultimately non-existent, where is there discrimination? Originally, there were no things that began to arise, nor are they in various conditions; If one can see the son of a stone woman and the flowers in the sky as real, Then what is seen and what can be seen are false, and if the view is deluded, the dharma stagnates; I do not enter Nirvana (the ultimate goal of Buddhist practice, referring to liberation from the cycle of birth and death), nor do I extinguish all appearances and karma. Extinguishing all discriminating consciousness is my Nirvana; It is not extinguishing the appearances of all dharmas, that is foolish delusion and discrimination. Just as the water of a waterfall dries up, then no waves will arise; Just as all kinds of consciousness are extinguished, they are extinguished and will not arise again. Emptiness and the appearance of non-consciousness are like illusions that originally do not arise; Existence and non-existence, and being apart from existence and non-existence, these dharmas are like dreams. I speak of one real dharma, which is apart from all awareness and contemplation; This is the subtle realm of the sages, apart from the essence of two dharmas (opposing two dharmas). Like seeing the appearance of a firefly, various appearances but without reality; The four great elements (earth, water, fire, wind, the four elements that constitute the material world) seen by the world are also like this in their various appearances. Like relying on grass, trees, and stones to manifest various illusions; Those illusions have no real form, and the essence of all dharmas is like this. There is nothing to grasp, nor is there anything grasped, there is no liberation, nor is there bondage; Like illusions, mirages (illusory scenes produced by sunlight on sand), dreams, and cataracts in the eyes. If one can truly see in this way, being apart from the defilements of all discriminations; One can abide in suchness samadhi (a state of meditative absorption).
彼見我無疑。 此中無心識， 如虛空陽焰； 如是知諸法， 而不知一法。 離有無諸緣， 故諸法不生； 三界心迷惑， 是故種種見。 夢及世間法， 此二法平等； 可見與資生， 諸觸及於量。 身無常世間， 種種色亦爾； 世間尊者說， 如是所作事。 心三界種子， 迷惑見現未； 知世間分別， 無如是實法。 見世間如是， 能離諸生死； 生及與不生， 愚癡迷惑見。 不生及不滅， 修智慧者見； 阿迦尼妙境， 離諸惡行處。 常無分別行， 離諸心數法； 得力通自在， 到諸三昧處。 彼處成正覺， 化佛此中成； 諸法不生滅， 諸法如是體。 應化無量億， 彼體中出世； 愚人聞佛法， 如響不思議。 遠離初中后， 及離有無法； 遍不動清凈， 無諸相現相。 識性覆法身， 一切身中有； 迷惑是幻有， 幻非迷惑因。 心無迷惑法， 亦非不少有； 心依二法縛， 阿梨耶識起。 但心如是見， 我法如瀑水； 觀世間如是， 爾時轉諸心。 乃是我真子， 成就實法行； 暖濕及堅動， 愚分別諸法。 非實專念有， 無能相可
【現代漢語翻譯】 現代漢語譯本 他們看我沒有疑惑。 此中沒有心識，如同虛空中的陽焰（海市蜃樓）； 像這樣瞭解諸法，卻不執著于任何一法。 遠離有和無等各種因緣，所以諸法不生不滅； 三界眾生的心被迷惑，因此產生種種不同的見解。 夢境和世間萬法，這兩種法是平等的； 可見之物和生活所需，各種觸覺以及度量。 身體是無常的，世間也是如此，各種色相也是這樣； 世間尊者（佛陀）是這樣說的，也是這樣做的。 心是三界的種子，迷惑時會看到過去、現在和未來； 瞭解世間的種種分別，實際上並沒有這樣的實法。 像這樣看待世間，就能脫離各種生死輪迴； 生和不生，是愚癡迷惑的見解。 不生也不滅，是修習智慧的人所見的； 阿迦尼吒天（色界頂天）是美妙的境界，遠離各種惡行的處所。 常行於無分別的境界，遠離各種心所法； 獲得神通自在的力量，到達各種三昧境界。 在那裡成就正覺，化身佛也在此成就； 諸法不生不滅，諸法的本體就是這樣。 應化出無量億化身，從那個本體中出現於世； 愚人聽聞佛法，如同聽到迴響一樣，覺得不可思議。 遠離初、中、后，以及遠離有和無等概念； 普遍、不動、清凈，沒有各種相狀顯現。 識性覆蓋了法身，一切眾生身中都有； 迷惑是一種虛幻的存在，但虛幻並非迷惑的原因。 心沒有迷惑的自性，也不是稍微存在； 心依靠二法（能取、所取）的束縛，阿賴耶識（第八識）生起。 只是心這樣顯現，我法（主體和客體）如瀑布般流動； 像這樣觀察世間，那時就能轉變各種心念。 你才是我的真子，成就真實之法的修行； 暖、濕、堅、動，愚人分別這些法。 並非真實存在，只是專注一念，沒有能相和可相。
【English Translation】 English version They see me without doubt. Herein there is no consciousness, like a mirage in the empty sky; Thus knowing all dharmas, yet not clinging to a single dharma. Being apart from existence, non-existence, and all conditions, therefore all dharmas are neither born nor die; The minds of beings in the three realms are deluded, hence they have various views. Dreams and worldly dharmas, these two dharmas are equal; What is visible and what sustains life, all sensations and measurements. The body is impermanent, so is the world, and so are all forms; The World Honored One (Buddha) said so, and did so. The mind is the seed of the three realms, when deluded, one sees the past, present, and future; Knowing the distinctions of the world, there is actually no such real dharma. Seeing the world in this way, one can be liberated from all births and deaths; Birth and non-birth are views of ignorance and delusion. Neither birth nor death is what those who cultivate wisdom see; Akaniṣṭha (the highest heaven in the Realm of Form) is a wonderful realm, a place far from all evil deeds. Constantly practicing without discrimination, being apart from all mental functions; Attaining the power of supernatural abilities, reaching all samādhi states. There, one attains perfect enlightenment, and the manifested Buddha is also accomplished here; All dharmas neither arise nor cease, such is the nature of all dharmas. Responding and transforming into countless billions of bodies, emerging into the world from that essence; When foolish people hear the Buddha's teachings, they find it as incomprehensible as an echo. Being apart from beginning, middle, and end, and apart from concepts of existence and non-existence; Universal, unmoving, pure, without any phenomena appearing. The nature of consciousness covers the Dharmakāya (Dharma Body), which is present in all beings; Delusion is an illusory existence, but illusion is not the cause of delusion. The mind has no deluded nature, nor is it slightly existent; The mind relies on the bondage of two dharmas (the grasper and the grasped), and the Ālaya-vijñāna (store consciousness) arises. It is just the mind seeing it this way, the self and dharmas flowing like a waterfall; Observing the world in this way, at that time, one can transform all thoughts. You are truly my son, accomplishing the practice of the real dharma; Warmth, moisture, solidity, and motion, fools discriminate these dharmas. They are not truly existent, but only exist in focused thought, without an agent or object.
相； 八種物一身， 形相及諸根。 愚分別諸色， 迷惑身羅網； 諸因緣和合， 愚癡分別生。 不知如是法， 流轉三界中； 諸法及言語， 是眾生分別。 而諸法是無， 如化如夢等； 觀諸法如是， 不住世涅槃。 心種種種子， 現見心境界； 可見分別生， 愚癡樂二法。 無智愛及業， 是心心法因； 依他力法生， 故說他力法。 依法分別事， 心迷惑境界； 故不成分別， 迷惑邪分別。 心依因緣縛， 是故生諸身； 若離諸因緣， 我說不見法。 離諸因緣法， 離於諸法相； 不住諸法中， 我說不見境。 如王長者等， 以種種禽獸； 會集宅野中， 以示于諸子。 我如是諸相， 種種映象法； 內身智為子， 說于實際法。 如大海波浪， 從風因緣生； 能起舞現前， 而無有斷絕。 阿梨耶識常， 依風境界起； 種種水波識， 能舞生不絕。 能取可取相， 眾生見如是； 可見無諸相， 毛道如是見。 阿梨耶本識， 意及於意識； 離可取能取， 我說如是相。 五陰中無我， 及無人眾生； 生即諸識生， 滅即諸識滅。
【現代漢語翻譯】 現代漢語譯本 相（Lakshana，特徵、表象）： 由八種物質構成一個身體，包括形狀、表象以及各種感官。 愚昧的人分別各種顏色，被身體這張羅網所迷惑； 各種因緣和合，愚癡的分辨就產生了。 不瞭解這樣的法，就在三界中流轉； 一切法和言語，都是眾生的分別。 而一切法是空無的，如同幻化、夢境等； 觀察一切法如同這樣，不住留在世間，證入涅槃（Nirvana，寂滅）。 心是種種種子的儲藏處，顯現出心的境界； 可見之物和分別心一同產生，愚癡的人樂於二元對立的法。 無智慧、愛慾和業力，是心和心法的因； 依靠他力而生法，所以說他力法。 依靠法來分別事物，心被境界所迷惑； 所以不能成就正確的分別，而是被迷惑的邪分別。 心依靠因緣的束縛，因此產生各種身體； 如果脫離各種因緣，我說就見不到法。 脫離各種因緣法，脫離各種法的表象； 不住留在各種法中，我說就見不到境界。 如同國王、長者等，用各種禽獸； 聚集在住宅或野外，來展示給他們的孩子們。 我如同這樣展示各種表象，各種映象之法； 以內在的智慧為孩子，宣說實際之法。 如同大海的波浪，從風的因緣而生； 能夠興起舞動並顯現於眼前，而沒有斷絕。 阿梨耶識（Alaya-vijñana，藏識）是常恒的，依靠風的境界而生起； 種種水波般的識，能夠舞動生起而不停絕。 能取和可取的表象，眾生就是這樣看見的； 可見之物沒有各種表象，如同毛髮之道的虛幻顯現。 阿梨耶本識（Alaya-vijñana，藏識），意（Manas，末那識）以及意識（Vijñana，了別識）； 脫離可取和能取，我說就是這樣的表象。 五陰（Skandha，色、受、想、行、識）中沒有我，以及沒有人或眾生； 生起就是各種識的生起，滅去就是各種識的滅去。
【English Translation】 English version Aspects (Lakshana): Eight kinds of matter constitute a body, including form, appearance, and various senses. The foolish discriminate various colors, and are deluded by the net of the body; Various causes and conditions come together, and foolish discrimination arises. Not understanding such a Dharma, they transmigrate in the three realms; All Dharmas and languages are the discriminations of sentient beings. But all Dharmas are empty, like illusions, dreams, etc.; Observing all Dharmas in this way, one does not abide in the world and enters Nirvana. The mind is the storehouse of various seeds, manifesting the realm of the mind; What is visible and discrimination arise together, and the foolish delight in dualistic Dharmas. Lack of wisdom, love, and karma are the causes of the mind and mental Dharmas; Relying on the power of others, Dharmas arise, therefore it is said to be the Dharma of other power. Relying on the Dharma to discriminate things, the mind is deluded by the realm; Therefore, correct discrimination cannot be achieved, but rather deluded and wrong discrimination. The mind relies on the bondage of causes and conditions, therefore various bodies arise; If one is free from various causes and conditions, I say that the Dharma cannot be seen. Free from various causal Dharmas, free from the appearances of various Dharmas; Not abiding in various Dharmas, I say that the realm cannot be seen. Like kings, elders, etc., using various birds and beasts; Gathered in residences or fields, to show to their children. I thus show various aspects, various mirror-like Dharmas; With inner wisdom as children, I speak of the actual Dharma. Like the waves of the great ocean, arising from the causes and conditions of the wind; Able to rise, dance, and appear before one's eyes, without ceasing. The Alaya-vijñana (store consciousness) is constant, arising relying on the realm of the wind; Various water-wave-like consciousnesses are able to dance and arise without ceasing. The aspect of the grasper and the grasped, sentient beings see it thus; What is visible has no various aspects, like the illusory appearance of hair-veins. The Alaya-vijñana (store consciousness), Manas (mind), and Vijñana (consciousness); Free from the grasped and the grasper, I say it is such an aspect. In the five Skandhas (form, feeling, perception, volition, consciousness) there is no self, and no person or sentient being; Arising is the arising of various consciousnesses, and ceasing is the ceasing of various consciousnesses.
如畫中高下， 可見無如是； 如是諸物體， 見無如是相。 如乾闥婆城， 禽獸渴愛水； 如是可見見， 智觀無如是。 離可量及想， 非因亦非果； 離能覺所覺， 離能見可見。 依陰因緣覺， 無人見可見； 若不見可見， 云何修彼法？ 因緣、因、譬喻， 立意及因緣； 夢、乾闥婆、輪， 陽焰及日月， 光焰幻等喻， 我遮諸法生； 如夢幻迷惑， 空分別眾生。 不依於三界， 內外亦皆無； 見諸有不生， 乃得無生忍。 得如幻三昧， 及於如意身； 諸通及自在， 力、心種種法。 諸法本不生， 空無法體相； 彼人迷不覺， 隨因緣生滅。 如愚癡分別， 心見於自心； 見外種種相， 實無可見法。 見骨相佛像， 及諸大離散； 善覺心能知， 住持世間相。 身住持資生， 可取三種境； 識取識境界， 意識、分別三。 分別可分別， 所有字境界； 不能見實法， 彼覺迷不見。 諸法無自體， 智慧者能覺； 行者爾乃息， 住于無相處。 如墨圖于雞， 愚取是我雞； 如癡凡夫取， 三乘同是一。 無諸聲聞人， 亦無辟支佛；
所見聲聞色， 及見諸如來。 諸菩薩大慈， 示現是化身； 三界唯是心， 離二種體相。 轉變彼諸相， 彼即是真如； 法及人行相， 日月光焰熾。 大諸摩尼寶， 無分別作事； 諸佛法如是， 如翳取毛輪。 如是分別法， 愚癡虛妄取； 離於生住滅， 及離常無常。 可見染凈法， 如空中毛輪； 如中莨菪人， 見諸像大地。 一切如金色， 彼不曾有金； 如是愚癡人， 無始心法染。 幻陽焰生有， 愚人取為實； 一子及無子， 大海是一子。 亦是無量子， 汝觀心種子； 一子如清凈， 轉于無種子。 平等無分別， 起即是生死； 能生種種子， 是故說種子。 因緣不生法， 因緣不滅法； 生法惟因緣， 心如是分別。 三界惟假名， 實無事法體； 妄覺者分別， 取假名為實。 觀諸法實體， 我不遮迷惑； 實體不生法， 觀是得解脫。 我不見幻無， 說諸法是有； 顛倒速如電， 是故說如幻。 非本生如生， 諸因緣無體； 無有處及體， 惟有于言語。 不遮緣生滅， 不遮緣和合； 遮諸愚癡見， 分別因緣生。 實無
【現代漢語翻譯】 現代漢語譯本： 所見到的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）之色，以及所見到的諸如來（Tathāgata，佛陀的稱號之一）。 諸菩薩（Bodhisattva，立志成佛的修行者）以大慈悲心，示現這些化身。 三界（Trailokya，欲界、色界、無色界）唯是心（Citta，心識）所現，遠離兩種體相（能取和所取）。 轉變那些諸相，那些相即是真如（Tathātā，事物的真實本性）。 法（Dharma，佛法）及人（Pudgala，個體）的行相，日月的光焰熾盛。 大的摩尼寶（Maṇi，如意寶珠），無分別地運作。 諸佛的法也是如此，如同眼睛有翳時看到旋轉的毛輪。 像這樣分別法，是愚癡的虛妄取著。 遠離生、住、滅，以及遠離常、無常。 可見的染污和清凈之法，如同空中的毛輪。 如同中了莨菪毒的人，見到各種影像和大地。 一切都如金色，但實際上不曾有金。 如同愚癡的人，無始以來被心法所染。 幻象和陽焰產生存在，愚人卻執取為真實。 一個兒子和沒有兒子，大海是一個兒子。 也是無數的兒子，你觀察心的種子。 一個兒子如清凈，轉于沒有種子。 平等而無分別，生起即是生死。 能生出種種種子，所以說為種子。 因緣不生法，因緣不滅法。 生法唯是因緣，心就是這樣分別的。 三界唯是假名，實際上沒有事法的實體。 妄覺者分別，取假名為實。 觀察諸法的實體，我不遮止迷惑。 實體不生法，觀察這個就能得到解脫。 我不認為幻象是無，說諸法是有。 顛倒迅速如閃電，所以說如幻。 非本來生而如生，諸因緣沒有自體。 沒有處所和自體，唯有言語。 不遮止緣生緣滅，不遮止緣的和合。 遮止各種愚癡的見解，分別因緣生。 實際上沒有。
【English Translation】 English version: The perceived form of Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), and the seen forms of all Tathāgatas (one of the titles of the Buddha). The Bodhisattvas (practitioners who aspire to become Buddhas) with great compassion, manifest these transformation bodies. The three realms (Trailokya, the desire realm, the form realm, and the formless realm) are only manifestations of the Citta (mind), apart from the two kinds of characteristics (the grasper and the grasped). Transforming those various forms, those forms are precisely the Suchness (Tathātā, the true nature of things). The characteristics of the Dharma (Buddhist teachings) and Pudgalas (individuals), the light and flames of the sun and moon are blazing. The great Maṇi jewels (wish-fulfilling jewels) operate without discrimination. The Buddhas' Dharma is also like this, like seeing a whirling hair-wheel when the eyes have cataracts. To discriminate the Dharma in this way is foolish and falsely grasping. Apart from arising, abiding, and ceasing, and apart from permanence and impermanence. The visible defiled and pure Dharmas are like a hair-wheel in the sky. Like someone poisoned by hyoscyamus, seeing various images and the earth. Everything is like gold color, but in reality, there has never been gold. Like foolish people, defiled by the Dharma of the mind since beginningless time. Illusions and mirages give rise to existence, but fools grasp them as real. One son and no son, the great ocean is one son. It is also countless sons, you observe the seed of the mind. One son is like purity, transforming into no seed. Equality without discrimination, arising is precisely birth and death. Able to produce various seeds, therefore it is called a seed. Conditions do not produce Dharma, conditions do not destroy Dharma. Arising Dharma is only due to conditions, the mind discriminates in this way. The three realms are only provisional names, in reality, there is no substance of things. Deluded perceivers discriminate, taking provisional names as real. Observing the substance of all Dharmas, I do not prevent delusion. Substance does not produce Dharma, observing this one attains liberation. I do not consider illusions as non-existent, saying that all Dharmas are existent. Inversion is as swift as lightning, therefore it is said to be like an illusion. Not originally arising but appearing as arising, all conditions have no self-nature. There is no place or self-nature, only words. Not preventing conditioned arising and ceasing, not preventing the union of conditions. Preventing various foolish views, discriminating conditioned arising. In reality, there is nothing.
識體法， 無事及本識； 愚癡生分別， 如死屍惡覺。 三界但是心， 諸佛子能見； 即得種類身， 離作有為法。 得力通自在， 及共相應法； 現諸一切色， 心法如是生。 而無心及色， 無始心迷惑； 爾時修行者， 得見於無相。 智慧中觀察， 不見諸眾生； 相及事假名， 意取諸動法。 我諸子過是， 無分別修行； 乾闥婆城幻， 毛輪及陽焰。 無實而見實， 諸法體如是； 如心見諸法， 無如是體相。 一切法不生， 但見迷惑法； 毛道迷分別， 以住於二法。 初識生分別， 種種熏種子； 識如瀑水起， 斷彼則不生。 種種念觀法， 若但心中生； 如虛空壁中， 何故而不生？ 若有少相觀， 心則從緣生； 若從因緣生， 不得言惟心。 心取于自心， 無法無因生； 心法體清凈， 虛空中無熏。 虛妄取自心， 是故心現生； 外法無可見， 是故說惟心。 本識但是心， 意能念境界； 能取諸境界， 故我說惟心。 心常無記法， 意二邊取相； 取現法是識， 彼是善不善。 離二種識相， 是第一義門； 說三乘差別，
【現代漢語翻譯】 現代漢語譯本 認識自性之法，與根本識（Alaya-vijñana）無關； 愚癡之人產生分別心，就像死屍產生錯誤的知覺。 三界（Trailokya）的一切都只是心的顯現，諸佛之子能夠明白這個道理； 就能獲得種類各異的化身，脫離人為造作的有為法（Samskrta）。 獲得力量、神通和自在，以及與其相應的法； 顯現出各種各樣的色相，心法就是這樣產生的。 實際上沒有心和色相，無始以來心就被迷惑了； 這時修行者，才能證悟到無相的境界。 在智慧中觀察，看不到任何眾生； 所見的只是表相和虛假的名詞，心意執取那些變動的法。 我的孩子們超越了這些，進行無分別的修行； 就像乾闥婆城（Gandharva city，海市蜃樓）、毛輪（hair-wheel，眼疾所見虛幻之物）和陽焰（mirage，沙漠中的幻影）。 將虛幻的看作真實的，一切法的本體就是這樣； 如同心所見到的諸法，沒有像心這樣的本體和表相。 一切法不生不滅，只是看到迷惑的法； 就像在毛髮中尋找道路一樣迷惑，因為執著於二元對立的法。 最初的意識產生分別，種種習氣薰染種子； 意識就像瀑布一樣涌起，斷除它就不會再生起。 種種念頭和觀想之法，如果只是在心中產生； 就像在虛空或墻壁中，為什麼不能產生呢？ 如果存在微小的表相觀想，心就會隨著因緣而生； 如果從因緣而生，就不能說是唯心。 心執取于自身的心，沒有法是無因產生的； 心法的本體是清凈的，虛空中沒有薰染。 虛妄地執取自身的心，所以心才會顯現； 外在的法沒有可以見到的，所以才說是唯心。 根本識只是心，意能夠憶念境界； 能夠執取各種境界，所以我才說唯心。 心常常是無記法（neither good nor evil），意在二邊（善與惡）取相； 執取顯現的法是識，它們是善或不善。 脫離兩種識的表相，這是第一義諦（Paramārtha）； 宣說三乘（Triyāna）的差別。
【English Translation】 English version The method of recognizing the self-nature is unrelated to the fundamental consciousness (Alaya-vijñana); Ignorant people generate discrimination, like a corpse producing false perceptions. Everything in the three realms (Trailokya) is merely a manifestation of the mind, which the sons of the Buddhas can understand; Then one can obtain various kinds of manifested bodies, free from artificial conditioned phenomena (Samskrta). Obtaining power, supernatural abilities, and freedom, as well as the corresponding dharmas; Manifesting all kinds of forms and colors, the mind-dharmas arise in this way. In reality, there is no mind or form, the mind has been deluded since beginningless time; At this time, the practitioner can realize the state of no-form. Observing with wisdom, one does not see any sentient beings; What is seen are merely appearances and false names, the mind grasps at those changing dharmas. My children transcend these, practicing without discrimination; Like a Gandharva city (mirage), hair-wheel (illusory objects seen due to eye disease), and mirage (heat haze in the desert). Taking the unreal as real, the essence of all dharmas is like this; Just as the mind sees all dharmas, there is no such essence or appearance like the mind. All dharmas are neither born nor die, one only sees deluded dharmas; Like searching for a path in hair, being deluded because of attachment to dualistic dharmas. The initial consciousness generates discrimination, various habits薰染the seeds; Consciousness arises like a waterfall, cutting it off will prevent it from arising again. Various thoughts and methods of contemplation, if they only arise in the mind; Like in empty space or a wall, why can't they arise? If there is a slight appearance of contemplation, the mind will arise from conditions; If it arises from conditions, it cannot be said to be only mind. The mind grasps at its own mind, no dharma arises without a cause; The essence of mind-dharmas is pure, there is no薰染in empty space. Falsely grasping at one's own mind, therefore the mind manifests; External dharmas have nothing that can be seen, therefore it is said to be only mind. The fundamental consciousness is only mind, the mind can remember realms; Being able to grasp various realms, therefore I say only mind. The mind is often neutral (neither good nor evil), the mind grasps at appearances on two sides (good and evil); Grasping at the manifested dharmas is consciousness, they are good or not good. Separating from the appearances of the two kinds of consciousness, this is the ultimate truth (Paramārtha); Expounding the differences of the three vehicles (Triyāna).
寂靜無是相。 若心住寂靜， 及行於佛地； 是過去佛說， 現未亦如是。 初七是心地， 寂靜第八地； 二地是行處， 餘地是我法。 自內身清凈， 是我自在地； 自在究竟處， 阿迦尼吒現。 如諸火焰等， 而出諸光明； 種種心可樂， 化作於三界。 或有先有化， 而化作三有； 彼處說諸法， 是我自在地。 諸地無時節， 國土轉亦然； 過諸心地法， 是住寂靜果。 實無而謂實， 而見於種種； 愚人顛倒取， 是種種顛倒。 如無分別智， 有事不相應； 以心非諸色， 是故無分別。 諸禪及無量， 及無色三昧； 諸相畢竟滅， 是故心中無。 須陀洹果法， 往來及不還； 及諸羅漢果， 一切心迷惑。 空無常剎那， 愚分別有為； 河種子譬喻， 分別剎那義。 剎那無分別， 離諸所作法； 一切法不生， 我說剎那義。 有無說于生， 僧佉等妄說； 一切法無說， 亦是彼人說。◎ 有四種記法， 一往答反問； 分別差別答， 默答遮外道。 世諦一切有， 第一義諦無； 而實體無相， 是第一義諦。 見於虛妄法， 是
【現代漢語翻譯】 現代漢語譯本 寂靜的境界是沒有表相的。 如果心安住在寂靜中，並且行於佛的境界； 這是過去諸佛所說的，現在和未來也是這樣。 最初的七個階段是心地，寂靜是第八個階段； 前兩個階段是修行的處所，其餘的階段是我的法。 自身內部清凈，這是我自在的境界； 自在的究竟之處，是阿迦尼吒天（Akanistha，色界頂天）顯現。 如同火焰等，發出各種光明； 種種令人喜悅的心念，化作三界。 或者先有化現，然後化作三有（欲有、色有、無色有）； 在那裡宣說諸法，這是我自在的境界。 各個階段沒有時間限制，國土的轉變也是這樣； 超越各種心地之法，是安住于寂靜的果報。 實際上沒有卻認為有，並且見到種種現象； 愚人顛倒執取，這就是種種顛倒。 如同沒有分別的智慧，有事與理不相應； 因為心不是各種色相，所以沒有分別。 各種禪定以及無量心，以及無色界的各種三昧（Samadhi，禪定）； 各種表相畢竟會滅盡，所以心中沒有。 須陀洹果（Sotapanna，預流果）的證法，一來、不還； 以及各種阿羅漢果（Arhat，無學果），一切都是心的迷惑。 空、無常、剎那，愚人分別認為是有為法； 河流、種子等譬喻，是用來分別剎那的意義。 剎那沒有分別，遠離各種造作之法； 一切法不生，我宣說剎那的意義。 有和無的說法，僧佉派（Samkhya）等妄加宣說； 一切法不可說，也是他們所說的。 有四種回答問題的方法，直接回答、反問； 分別差別回答，沉默回答是爲了遮止外道。 世俗諦一切都是有，第一義諦（Paramartha-satya，勝義諦）是無； 而實體的無相，是第一義諦。 見到虛妄之法，是...
【English Translation】 English version The state of stillness is without characteristics. If the mind dwells in stillness, and walks in the Buddha's realm; This is what the Buddhas of the past have said, and so it is in the present and future. The first seven stages are the mind-ground, stillness is the eighth stage; The first two stages are the places of practice, the remaining stages are my Dharma. The inner self is pure, this is my realm of freedom; The ultimate place of freedom is the manifestation of Akanistha (Akanistha, the highest heaven in the Realm of Form). Like flames and so on, emitting various lights; Various delightful thoughts, transforming into the Three Realms. Or first there is transformation, and then it transforms into the Three Existences (Desire Realm, Form Realm, Formless Realm); There, the Dharmas are proclaimed, this is my realm of freedom. The stages have no time limits, and so does the transformation of the lands; Transcending the various mind-ground Dharmas is the fruit of dwelling in stillness. In reality there is nothing, but it is thought to be, and various phenomena are seen; Foolish people grasp it in a reversed way, and this is various kinds of reversal. Like wisdom without discrimination, there are things that do not correspond to reason; Because the mind is not various forms, therefore there is no discrimination. Various meditations and immeasurable minds, and various Samadhis (Samadhi, meditative absorption) of the Formless Realm; Various characteristics will ultimately be extinguished, therefore there is nothing in the mind. The Dharma of the Sotapanna fruit (Sotapanna, stream-enterer), once-returner, and non-returner; And various Arhat fruits (Arhat, one who is worthy), all are delusions of the mind. Emptiness, impermanence, momentariness, fools discriminate as conditioned dharmas; The metaphors of rivers and seeds are used to distinguish the meaning of momentariness. The moment has no discrimination, it is apart from all created dharmas; All dharmas are unarisen, I speak of the meaning of momentariness. The saying of existence and non-existence, the Samkhya (Samkhya) and others falsely proclaim; All dharmas are unspeakable, and this is also what they say. There are four ways to answer questions, direct answer, counter-question; Answering with distinctions and differences, answering with silence is to stop the heretics. In conventional truth, everything exists, in ultimate truth (Paramartha-satya, the highest truth) there is nothing; And the formlessness of the entity is the ultimate truth. Seeing illusory dharmas is...
故說世諦； 因於言語生， 無如是實體。 無事有言語， 世諦中實無； 是即顛倒事， 可見亦是無。 若事顛倒有， 寂靜畢竟無； 依于顛倒事， 及見諸法生。 畢竟定是無， 即是無體相； 所見諸種種， 熏習煩惱生。 心見外迷惑， 現取於前境； 分別無分別， 是空實相法。 如幻像諸相， 如樹葉金色； 是可見人見， 心無明熏習。 聖人不見迷， 中間不見實； 迷惑即是實， 以實即中間。 遠離諸迷惑， 若能生諸相； 即是其迷惑， 如眼翳不凈。 如翳見毛輪， 依迷取諸法； 于諸境界中， 愚癡取是法。 諸法如毛輪， 陽炎水迷惑； 三界如夢幻， 修行得解脫。 分別可分別， 能生於分別； 縛可縛及因， 六種解脫因。 無地及諸諦， 無國土及化； 佛辟支聲聞， 惟是心分別。 人體及五陰， 諸緣及微塵； 勝人自在作， 惟是心分別。 心遍一切處， 一切處皆心； 以心不善觀， 心性無諸相。 五陰中無我， 我中無五陰； 分別無是法， 而彼法非無。 如愚癡分別， 有諸一切法； 如是見實有， 一切應見實
【現代漢語翻譯】 現代漢語譯本 因此宣說世俗諦（satya，真理）： 因為語言而產生，沒有這樣的實體。 沒有事物會有語言，世俗諦中實際上沒有； 這就是顛倒的事，可見也是沒有。 如果事物因顛倒而存在，寂靜最終也是沒有； 依靠顛倒的事，以及所見的諸法產生。 最終一定是無，也就是沒有自體和相狀； 所見的各種各樣，是熏習煩惱而產生。 心對外境產生迷惑，顯現並執取眼前的境界； 分別和無分別，是空性的真實相狀。 如幻象的各種相，如樹葉上的金色； 這是可見的人所見，是心被無明熏習。 聖人不會見到迷惑，中間也不會見到真實； 迷惑就是真實，因為真實就是中間。 遠離各種迷惑，如果能產生各種相； 那就是迷惑，如眼睛有翳病看到不乾淨的東西。 如眼睛有翳病看到毛輪，依靠迷惑而執取諸法； 在各種境界中，愚癡的人執取這些法。 諸法如毛輪，如陽焰水一樣迷惑人； 三界如夢幻，修行可以得到解脫。 分別可分別的事物，能產生分別； 束縛可束縛的事物和原因，六種是解脫的原因。 沒有地和各種諦，沒有國土和化現； 佛（Buddha，覺悟者）、辟支佛（Pratyekabuddha，緣覺）和聲聞（Śrāvaka，阿羅漢），只是心的分別。 人體和五陰（pañca-skandha，色、受、想、行、識），各種緣和微塵； 殊勝的人自在造作，只是心的分別。 心遍及一切處，一切處都是心； 因為心沒有好好觀察，心的本性沒有各種相。 五陰中沒有我，我中沒有五陰； 分別沒有這些法，而那些法並非沒有。 如愚癡的人分別，有各種一切法； 如果這樣見為實有，一切都應該見為實有。
【English Translation】 English version Therefore, the conventional truth (satya) is spoken: It arises from language; there is no such entity. Without things, there would be no language; in conventional truth, there is actually none; This is a matter of inversion, and it can be seen that it is also non-existent. If things exist due to inversion, then tranquility is ultimately non-existent; Relying on inverted things, and seeing the arising of all dharmas. Ultimately, it is definitely non-existent, which means it has no self-nature or characteristics; The various things that are seen arise from the accumulation of afflictions. The mind is deluded by external objects, manifesting and grasping the present realm; Discrimination and non-discrimination are the true nature of emptiness. Like the various appearances of illusions, like the golden color on tree leaves; This is what visible people see, the mind being influenced by ignorance. Sages do not see delusion, nor do they see reality in between; Delusion is reality, because reality is the middle ground. Being far from all delusions, if one can generate various appearances; That is delusion, like unclean things seen by eyes with cataracts. Like seeing hair-wheels with cataract-afflicted eyes, relying on delusion to grasp all dharmas; In all realms, foolish people grasp these dharmas. All dharmas are like hair-wheels, as deceptive as mirage water; The three realms are like dreams and illusions; cultivation leads to liberation. Discriminating what can be discriminated generates discrimination; Bondage and what can be bound, and the cause; six are the causes of liberation. There is no earth and no truths, no lands and no transformations; Buddhas (Buddha, the awakened one), Pratyekabuddhas (Pratyekabuddha, solitary realizers), and Śrāvakas (Śrāvaka, hearers/arhats) are only mental discriminations. The human body and the five skandhas (pañca-skandha, form, feeling, perception, mental formations, consciousness), all conditions and dust particles; Superior people freely create, but it is only mental discrimination. The mind pervades all places, and all places are the mind; Because the mind is not well observed, the nature of the mind has no characteristics. In the five skandhas, there is no self; in the self, there are no five skandhas; Discrimination does not have these dharmas, but those dharmas are not non-existent. Like foolish people discriminating, there are all kinds of dharmas; If one sees them as truly existent, everything should be seen as truly existent.
。 一切法若無， 無染亦無凈； 愚癡見如是， 彼法不如是。 迷惑分別相， 是他力分別； 彼相所有名， 是名分別相。 名相是分別， 因緣事和合； 若不生彼心， 是第一義相。 報相佛實體， 及所化佛相； 眾生及菩薩， 並十方國土。 習氣法化佛， 及作于化佛； 是皆一切從， 阿彌陀國出。 應化所說法， 及報佛說法； 修多羅廣說， 汝應知密意。 所有佛子說， 及於諸如來； 是皆化佛說， 非淳熟者說。 是諸法不生， 而彼法非無； 乾闥婆城幻， 如夢化相似。 種種隨心轉， 惟心非余法； 心生種種生， 心滅種種滅。 眾生妄分別， 無物而見物； 無義惟是心， 無分別得脫。 無始世戲論， 依止於煩惱； 諸分別熏修， 是故邪見生。 識無分別義， 真如是智境； 轉彼是寂靜， 是諸聖境界。 觀察義思惟， 諸凡夫思惟； 念真如思惟， 諸佛凈思惟。 分別諸法體， 一切法不生； 依他力因緣， 眾生迷分別。 他力若清凈， 離分別相應； 轉彼即真如， 離分別是行。 莫分別分別， 分別是無實； 分
【現代漢語翻譯】 現代漢語譯本 如果一切法都不存在，那麼就沒有染污，也沒有清凈； 愚癡的人這樣認為，但事實並非如此。 迷惑的人所分別的種種現象，是依他起性的分別； 這些現象所擁有的名稱，就是名相的分別。 名相是分別，是因緣和合的事物； 如果不生起對這些的執著，那就是第一義諦的境界。 報身佛（Sambhogakaya Buddha）的形象，以及所化現的佛的形象； 眾生以及菩薩（Bodhisattva），還有十方國土。 由習氣所化現的佛，以及所作的化佛； 這些都是從阿彌陀佛國（Amitabha）出現的。 應化身佛（Nirmanakaya Buddha）所說的法，以及報身佛（Sambhogakaya Buddha）所說的法； 修多羅（Sutra）廣泛地宣說，你應該知道其中的密意。 所有佛子（Buddha's disciples）所說的，以及諸如來（Tathagata）所說的； 這些都是化身佛（Nirmanakaya Buddha）所說的，不是已經純熟的人所說的。 這些法不是真正生起的，但這些法也不是不存在的； 就像乾闥婆城（Gandharva city）的幻象，像夢境和幻化一樣。 種種現象隨著心而轉變，只有心才是真實的，沒有其他法； 心生起，種種現象就生起，心滅，種種現象就滅。 眾生虛妄地分別，沒有事物卻看見事物； 沒有真實的意義，只有心才是真實的，沒有分別就能解脫。 從無始以來，戲論都依賴於煩惱； 種種分別的熏習，所以邪見就產生了。 認識到沒有分別的意義，真如（Tathata）才是智慧的境界； 轉變這些就是寂靜，這是諸聖者的境界。 觀察意義的思維，是凡夫的思維； 念真如（Tathata）的思維，是諸佛清凈的思維。 分別諸法的體性，一切法實際上是不生不滅的； 依靠他力（依他起性），眾生迷惑于分別。 他力（依他起性）如果清凈，就遠離分別而相應； 轉變它就是真如（Tathata），離開分別就是修行。 不要分別分別，因為分別是沒有真實的； 分
【English Translation】 English version If all dharmas (phenomena) are non-existent, then there is neither defilement nor purity; Fools see it that way, but that is not how the dharmas (phenomena) are. The appearances that confused ones discriminate are dependent arising discriminations; The names of those appearances are the discriminations of names. Names and appearances are discriminations, they are things arising from the aggregation of causes and conditions; If one does not generate attachment to them, that is the aspect of the ultimate truth. The form of the Sambhogakaya Buddha (Reward Body Buddha), and the forms of the Buddhas he transforms; Sentient beings and Bodhisattvas (Enlightenment Beings), along with the ten directions of lands. The Buddhas transformed by habitual tendencies, and those who create transformed Buddhas; All of these come from the land of Amitabha (Infinite Light). The teachings spoken by the Nirmanakaya Buddha (Emanation Body Buddha), and the teachings spoken by the Sambhogakaya Buddha (Reward Body Buddha); The Sutras (discourses) extensively explain, you should know the hidden meaning. All that is spoken by the Buddha's disciples (Buddha's disciples), and by the Tathagatas (Thus Come Ones); These are all spoken by the Nirmanakaya Buddha (Emanation Body Buddha), not by those who are fully mature. These dharmas (phenomena) are not truly born, but these dharmas (phenomena) are not non-existent; Like the illusion of a Gandharva city (mirage), similar to dreams and transformations. All kinds of things change with the mind, only the mind is real, there are no other dharmas (phenomena); When the mind arises, all kinds of things arise, when the mind ceases, all kinds of things cease. Sentient beings falsely discriminate, seeing things where there are no things; There is no real meaning, only the mind is real, liberation is attained without discrimination. From beginningless time, playful discussions rely on afflictions; The cultivation of various discriminations, therefore, wrong views arise. Understanding the meaning of non-discrimination, Tathata (Suchness) is the realm of wisdom; Transforming those is stillness, that is the realm of the sages. Thinking by observing the meaning, is the thinking of ordinary people; Thinking by contemplating Tathata (Suchness), is the pure thinking of the Buddhas. Discriminating the essence of all dharmas (phenomena), all dharmas (phenomena) are actually unborn; Relying on dependent arising (other power), sentient beings are confused by discrimination. If dependent arising (other power) is pure, it is in accordance with being apart from discrimination; Transforming that is Tathata (Suchness), to act without discrimination is practice. Do not discriminate discrimination, because discrimination is unreal; Divi
別迷惑法， 取可取不盡。 見外分別境， 分別是實體； 心分別分別， 彼法因緣生。 邪見見外義， 無義但是心； 觀斟量相應， 能滅取可取。 無諸外境界， 愚癡妄分別； 熏習增長心， 似生於諸法。 滅二種分別， 真如智境界； 生於無法相， 不思議聖境。 名相及分別， 實體二種相； 正智及真如， 是成就實體。 依父母和合， 阿梨耶意合； 如蘇瓶等鼠， 共赤白增長。 辟尸厚泡瘡， 不凈依節畫； 業風長四大， 如諸果成熟。 五及於五五， 及有九種孔； 諸毛甲遍覆， 如是增長生。 生如糞中蟲， 如人睡中寤； 眼見色起念， 增長生分別。 分別及專念， 龂齒唇和合； 口始說言語， 如鸚鵡弄聲。 諸外道說定， 大乘不決定； 依眾生心定， 邪見不能近。 我乘內證智， 妄覺非境界； 如來滅世后， 誰持為我說？ 如來滅度后， 未來當有人； 大慧汝諦聽， 有人持我法。 于南大國中， 有大德比丘； 名龍樹菩薩， 能破有無見。 為人說我法， 大乘無上法； 證得歡喜地， 往生安樂國。 智慧觀察法
【現代漢語翻譯】 現代漢語譯本 不要被似是而非的理論迷惑，要選取那些取之不盡的真理。 當看到外在的分別境時，誤以為這些分別是真實存在的實體； 內心也隨之進行種種分別，但這些法都是因緣和合而生。 持有邪見的人執著于外在的意義，卻不知一切意義都源於內心； 通過觀察和如理作意，能夠滅除對能取和所取的執著。 實際上並沒有什麼外在的境界，只是因為愚癡而產生虛妄的分別； 這些分別經過熏習，不斷增長內心，好像種種法真實存在一樣。 當滅除能取和所取的兩種分別時，就能證得真如的智慧境界； 從而生起于無法相的境界中，那是不可思議的聖境。 名相和分別，以及實體這兩種相； 正智和真如，是成就實體的根本。 就像依靠父母的和合，以及阿梨耶識（Ālaya-vijñāna）和意根的和合； 又像蘇瓶（Sura-pāna，酒瓶）等中的老鼠，共同使赤色和白色增長。 身體就像腐爛的屍體、厚厚的膿皰和瘡，不乾淨且依靠骨節支撐； 業風增長四大（地、水、火、風），就像各種果實成熟一樣。 由五個根（眼、耳、鼻、舌、身）以及二十五個（五根各具五種功能），還有九個孔竅組成； 各種毛髮和指甲遍佈覆蓋，身體就是這樣增長出生的。 眾生的出生就像糞堆里的蟲子，又像人從睡夢中醒來； 眼睛看到色塵而生起念頭，從而增長生起種種分別。 通過分別和專念，以及牙齒和嘴唇的配合； 口中開始說出言語，就像鸚鵡模仿聲音一樣。 各種外道所說的禪定，在大乘佛法中是不確定的； 這些禪定依賴於眾生的心，因此邪見很容易侵入。 我的教法是內證的智慧，虛妄的覺知無法企及； 如來（Tathāgata）滅度后，誰能秉持我的教法併爲我宣說呢？ 如來（Tathāgata）滅度后，未來將會有人； 大慧（Mahāmati），你要仔細聽好，將來會有人秉持我的教法。 在南方的大國中，有一位偉大的德行比丘； 名叫龍樹菩薩（Nāgārjuna Bodhisattva），他能夠破除有和無的偏見。 他將為人宣說我的教法，這大乘無上的妙法； 證得歡喜地（Pramudita），往生安樂國土。 以智慧來觀察諸法。
【English Translation】 English version Don't be confused by misleading doctrines; take what can be taken inexhaustibly. Seeing external realms of differentiation, one mistakenly believes these differentiations to be real entities; The mind also engages in various discriminations, but these dharmas arise from causes and conditions. Those holding wrong views cling to external meanings, not knowing that all meanings originate from the mind; Through observation and proper reflection, one can extinguish attachment to the perceiver and the perceived. In reality, there are no external realms; it is only through ignorance that false discriminations arise; These discriminations, through habitual conditioning, continuously increase the mind, as if all dharmas truly exist. When the two kinds of discriminations, the perceiver and the perceived, are extinguished, one attains the wisdom realm of Suchness (Tathātā); Thus, one arises in the realm of no-characteristics, which is an inconceivable sacred state. Names and forms, and the two aspects of entity and differentiation; Right knowledge and Suchness (Tathātā), are the basis for accomplishing reality. Just as relying on the union of parents, and the union of Ālaya-vijñāna (store consciousness) and the mind; Like rats in Sura-pāna (liquor bottles), together causing the red and white to increase. The body is like a decaying corpse, thick boils, and sores, impure and supported by joints; The karmic wind increases the four great elements (earth, water, fire, wind), just as various fruits ripen. Composed of five roots (eye, ear, nose, tongue, body) and twenty-five (five functions for each of the five roots), and nine orifices; Various hairs and nails cover the body, and in this way, it grows and is born. The birth of beings is like worms in a dung heap, or like a person awakening from sleep; The eyes see forms and thoughts arise, thus increasing and generating various discriminations. Through discrimination and focused attention, and the coordination of teeth and lips; The mouth begins to speak words, like a parrot imitating sounds. The samādhi (meditative concentration) spoken of by various non-Buddhist paths is uncertain in Mahāyāna Buddhism; These samādhis rely on the minds of beings, and therefore wrong views can easily penetrate. My teaching is the wisdom of inner realization, which false awareness cannot reach; After the Tathāgata (Thus Gone One) passes away, who will uphold my teaching and proclaim it for me? After the Tathāgata (Thus Gone One) passes away, there will be someone in the future; Mahāmati (Great Wisdom), listen carefully, in the future there will be someone who upholds my teaching. In the great country of the South, there will be a great virtuous bhikṣu (monk); Named Nāgārjuna Bodhisattva (Dragon Tree Bodhisattva), he will be able to destroy the views of existence and non-existence. He will proclaim my teaching to people, this unsurpassed Mahāyāna Dharma (Great Vehicle Teaching); Attaining the Joyful Ground (Pramudita), he will be reborn in the Land of Bliss. Observe the dharmas with wisdom.
， 不見實法體； 是故不可說， 及說亦無體。 若因緣生法， 不得言有無； 因緣中有物， 愚分別有無。 邪見二邪法， 我知離我法； 一切法名字， 無量劫常學。 以學復更學， 迭共相分別； 若不說諸名， 諸世間迷惑。 是故作名字， 為除迷惑業； 依三種分別， 愚癡分別法。 依名迷分別， 及因緣能生； 法不滅不生， 自性如虛空。 法無體是體， 分別相即體； 影像及於幻， 陽焰與夢響， 火輪乾闥婆， 諸法如是生； 不二真如空， 實際及法體。 我說無分別， 成就彼法相； 口心境界虛， 實乃立虛妄。 心墮於二邊， 是故立分別； 有無墮二邊， 以在心境界。 遠離諸境界， 爾時正滅心； 以離取境界， 彼滅非有無。 如聖人境界， 愚人不能知； 有滅住真如， 智慧者能見。 如彼諸法住， 智慧者能見； 法體不如是， 以諸法無相。 愚癡人見鐵， 分別以為金； 非金而見金， 外道取法爾。 本無言始生， 始生后還滅； 從因緣有無， 此說非我教。 無始無終法， 無始是相住； 以世間住相， 邪
【現代漢語翻譯】 現代漢語譯本： 不見真實法的本體； 因此不可說，即使說了也沒有本體。 如果因緣和合而生法，就不能說它是有還是無； 因緣之中有事物，愚人才會分別有和無。 邪見和二種邪法，我知道遠離我和我所。 一切法的名字，我于無量劫中常學習。 以學習再學習，互相分別； 如果不說這些名字，世間人就會迷惑。 所以才設立名字，爲了去除迷惑的業； 依據三種分別，愚癡的人才分別法。 依據名字迷惑于分別，以及因緣能夠生法； 法不滅也不生，自性如同虛空。 法沒有本體才是本體，分別的相就是本體； 影像以及幻象，陽焰與夢中的迴響， 火輪和乾闥婆（Gandharva，一種天神），諸法就是這樣產生的； 不二的真如空（Sunyata，空性），實際以及法的本體。 我說沒有分別，成就那樣的法相； 口說和心想的境界都是虛妄的，實際上是建立在虛妄之上。 心墮入二邊，所以才設立分別； 有和無墮入二邊，因為存在於心的境界中。 遠離各種境界，那時才能真正滅心； 因為離開了取著境界，它的滅既非有也非無。 如同聖人的境界，愚人不能瞭解； 有滅而安住于真如（Tathata，如是），有智慧的人才能看見。 如同諸法所安住的，有智慧的人才能看見； 法的本體不是這樣的，因為諸法沒有相。 愚癡的人看見鐵，分別以為是金； 不是金卻看見是金，外道就是這樣取法的。 本來沒有卻說開始產生，開始產生后又會滅； 從因緣而有無，這種說法不是我的教義。 無始無終的法，無始就是相的安住； 因為世間安住于相，所以是邪見。
【English Translation】 English version: One does not see the true nature of reality; Therefore, it cannot be spoken of, and even if spoken, it has no substance. If a dharma (phenomenon, teaching) arises from conditions, one cannot say it is existent or nonexistent; Within conditions, there are things, and only the foolish distinguish between existence and non-existence. False views and two kinds of heretical dharmas, I know to be apart from self and what belongs to self. The names of all dharmas, I constantly learn throughout countless kalpas (aeons). Learning and learning again, mutually distinguishing; If these names are not spoken, the people of the world will be confused. Therefore, names are established to remove the karma of confusion; Relying on three kinds of distinctions, foolish people distinguish dharmas. Relying on names, one is deluded by distinctions, and by conditions that can give rise to dharmas; Dharmas neither cease nor arise, their nature is like empty space. The absence of substance in dharmas is their substance, the aspect of distinction is their substance; Images and illusions, mirages and echoes in dreams, Fire wheels and Gandharvas (a type of celestial being), all dharmas arise in this way; Non-dual Suchness (Tathata), emptiness (Sunyata), reality, and the essence of dharmas. I speak of no distinctions, accomplishing such characteristics of dharmas; The realm of speech and mind is illusory, in reality, it is established upon illusion. The mind falls into two extremes, therefore distinctions are established; Existence and non-existence fall into two extremes, because they exist within the realm of the mind. By distancing oneself from all realms, at that time, the mind truly ceases; Because one is apart from grasping at realms, its cessation is neither existent nor nonexistent. Like the realm of the sages, fools cannot understand; There is cessation and abiding in Suchness (Tathata), the wise can see it. Like the way those dharmas abide, the wise can see it; The essence of dharmas is not like that, because all dharmas are without characteristics. Foolish people see iron and distinguish it as gold; Not gold, yet seeing it as gold, externalists grasp at it as the natural order. Originally nonexistent, yet saying it begins to arise, and after arising, it ceases; From conditions, there is existence and non-existence, this teaching is not my doctrine. Dharmas without beginning or end, without beginning is the abiding of characteristics; Because the world abides in characteristics, it is a false view.
覺者不知。 過去法是有， 未來法非無； 現在法亦有， 不應言法生。 轉時及行相， 諸大及諸根； 虛妄取中陰， 若取非覺者。 一切佛世尊， 不說因緣生； 因緣即世間， 如乾闥婆城。 但法緣和合， 依此法生法； 離諸和合法， 不滅亦不生。 鏡及於水中， 眼及器摩尼； 而見諸映象， 諸影像是無。 如獸愛空水， 見諸種種色； 種種似如有， 如夢石女兒。 我乘非大乘， 非聲亦非字； 非諦非解脫， 非寂靜境界。 而我乘大乘， 諸三昧自在； 身如意種種， 自在花莊嚴。 一體及別體， 因緣中無法； 略說諸法生， 廣說諸法滅。 不生空是一， 而生空是二； 不生空是勝， 生滅即是空。 真如空實際， 涅槃與法界； 身及意種種， 我說異名法。 經毗尼毗曇， 分別我清凈； 依名不依義， 彼不知無我。 非外道非佛， 非我亦非余； 從緣成有法， 云何無諸法？ 何人成就有？ 從因緣說無； 說法生邪見， 有無妄分別。 若人見不生， 亦見法不滅； 彼人離有無， 見世間寂靜。 眾生分別見， 可見如兔角
； 分別是迷惑， 如禽愛陽焰。 虛妄分別法， 依彼分別見； 無因緣分別， 無因不應分。 無水而取水， 如獸妄生愛； 愚癡如是見， 聖者無如是。 聖人見清凈， 以生三解脫； 離諸生死法， 修行寂靜處。 深快妙方便， 知國土妙事； 我為諸子說， 不為諸小乘。 三有是無常， 空無我離我； 同相及別相， 我為聲聞說。 不著一切法， 離世間獨行； 我說緣覺果， 非思量境界。 分別外實體， 從他力故生； 見自身迷惑， 爾時轉諸心。 十地即初地， 初地即八地； 九地即七地， 七地即八地。 二地即三地， 四地即五地； 三地即六地， 寂靜無次第。 諸法常寂靜， 修行者無法； 有無法平等， 爾時聖得果。 諸法無體相， 云何于無法？ 而能作平等， 寂寂無分別。 若不見諸心， 內及外動法； 爾時滅諸法， 已見平等心。 愚無始流轉， 取法如懷抱； 誑凡夫而轉， 如因榍出榍。 依彼因及觀， 共意取境界； 依于識種子， 能作於心因。 修得及住持， 隨種類身得； 及夢中所得， 是通有四種。 夢
【現代漢語翻譯】 現代漢語譯本： 分別是迷惑，就像禽鳥喜愛陽光下的熱氣（陽焰）。 虛妄分別的法，是依據那些分別見解而產生的； 沒有因緣的分別，沒有原因就不應該去分別。 沒有水卻去取水，就像野獸錯誤地產生愛戀； 愚癡的人就是這樣看待事物，聖者不會這樣。 聖人所見是清凈的，因此生出三種解脫； 遠離各種生死之法，修行于寂靜之處。 深刻快速奇妙的方便法門，知曉國土的奇妙之事； 我為諸位菩薩說這些，不是為小乘根器的人說。 三有（欲有、色有、無色有）都是無常的，空、無我、遠離我； 共同的相和個別的相，我是為聲聞乘的人說的。 不執著一切法，遠離世間獨自修行； 我說的是緣覺乘的果位，不是思量分別所能達到的境界。 分別外在的實體，是從他力而生； 見到自身迷惑，那時就能轉變各種心念。 十地（菩薩修行的十個階段）就是初地（歡喜地），初地就是八地（不動地）； 九地（善慧地）就是七地（遠行地），七地就是八地。 二地（離垢地）就是三地（發光地），四地（焰慧地）就是五地（難勝地）； 三地就是六地（現前地），寂靜之中沒有次第。 諸法常常是寂靜的，修行者不應執著於法； 有和沒有平等不二，那時聖者就能證得果位。 諸法沒有實體和形象，怎麼能在沒有法的情況下？ 而能夠做到平等不二，寂靜無聲沒有分別。 如果不見諸心，內在和外在的動搖之法； 那時就能滅除諸法，已經見到平等之心。 愚人從無始以來流轉生死，執取法就像懷抱東西一樣； 欺騙凡夫而流轉，就像用木楔打出木楔一樣（比喻以妄念對治妄念）。 依靠那些因和觀，共同用意念去取境界； 依靠于識的種子，能夠作為心念的因。 修習所得以及住持，隨著種類不同而得到身體； 以及夢中所得到的，這些總共有四種。 夢
【English Translation】 English version: They are respectively delusion, like birds loving the heat haze (yang yan). The Dharma of false discrimination is based on those discriminating views; Discrimination without causes and conditions, one should not discriminate without a reason. Taking water where there is no water, like beasts mistakenly generating love; The foolish see things this way, the sages do not. Sages see purity, thus generating the three liberations; Departing from all laws of birth and death, cultivating in a place of tranquility. Profound, swift, and wonderful expedient means, knowing the wonderful affairs of the land; I speak these for the Bodhisattvas, not for those of the Small Vehicle. The three realms of existence (desire realm, form realm, formless realm) are all impermanent, empty, without self, and apart from self; Common characteristics and distinct characteristics, I speak for those of the Hearer Vehicle. Not attached to any Dharma, walking alone, detached from the world; I speak of the fruit of the Pratyekabuddha Vehicle, a state that cannot be reached by thinking and discrimination. Discriminating external entities, arising from the power of others; Seeing one's own delusion, at that time, one can transform various thoughts. The ten grounds (ten stages of Bodhisattva practice) are the first ground (Joyful Ground), the first ground is the eighth ground (Immovable Ground); The ninth ground (Good Wisdom Ground) is the seventh ground (Far-Reaching Ground), the seventh ground is the eighth ground. The second ground (Stainless Ground) is the third ground (Luminous Ground), the fourth ground (Blazing Wisdom Ground) is the fifth ground (Difficult to Conquer Ground); The third ground is the sixth ground (Manifest Ground), in stillness there is no order. All Dharmas are constantly still, cultivators should not be attached to Dharma; Existence and non-existence are equal and non-dual, at that time, the sage can attain the fruit. All Dharmas have no substance or form, how can one in the absence of Dharma? Be able to achieve equality and non-duality, silent and without discrimination. If one does not see the various minds, the inner and outer moving Dharmas; At that time, one can extinguish all Dharmas, having seen the equal mind. Fools transmigrate from beginningless time, grasping Dharma as if embracing something; Deceiving ordinary people and transmigrating, like using a wedge to drive out a wedge (metaphor for using delusion to counteract delusion). Relying on those causes and observations, jointly using intention to grasp the realm; Relying on the seeds of consciousness, able to act as the cause of thoughts. What is obtained through cultivation and what is maintained, the body is obtained according to different types; And what is obtained in dreams, these are generally four types. Dream
中所得通， 及於諸佛恩； 取種類身得， 彼通非實通。 熏種子熏心， 似有法生轉； 愚人不覺知， 為說生諸法。 分別于外物， 諸法相成就； 爾時心悶沒， 不見自迷惑。 『何故說于生？ 何故說無見？ 不可見而見， 愿必為我說。 為於何等人？ 說何等法有？ 為於何等人？ 說何等法無？』 心體自清凈， 意起共諸濁； 意及一切識， 能作熏種子。 阿梨耶出身， 意出求諸法； 意識取境界， 迷惑見貪取。 自心所見法， 外法無外法； 如是觀迷惑， 常憶念真如。 修禪者境界， 業諸佛大事； 此三不思議， 是智者境界。 過現及未來， 涅槃及虛空； 我依世諦說， 真諦無名字。 二乘及外道， 等著于邪見； 迷沒於心中， 分別于外法。 緣覺佛菩提， 羅漢見諸佛； 菩提堅種子， 及夢中成就。 『何處為何等？ 云何為何因？ 所為為何義？ 惟愿為我說。』 幻心去寂靜， 有無朋黨說； 心中迷堅固， 說有幻無幻。 生滅相相應， 相可相有無； 分別惟是意， 共於五種識。 映象水波等， 從心種子生； 若心及
【現代漢語翻譯】 現代漢語譯本 從禪定中獲得的通達，以及諸佛的恩德； 通過類別而獲得的神通，並非真實的神通。 熏習阿賴耶識（Ālaya-vijñāna，藏識）的種子，熏習意識，似乎有法生起和轉變； 愚昧的人不覺察，（佛）為他們解說諸法生起。 （他們）向外分別事物，認為諸法的相狀是真實成就的； 這時內心昏悶沉沒，不能看見自己的迷惑。 『為何要說有生？為何要說沒有見？ 明明不可見卻說見，希望您一定為我解說。 為哪種人，說哪種法是有的？ 為哪種人，說哪種法是沒有的？』 心的本體本來清凈，意念生起才與各種污濁相伴； 意念以及一切識，能夠造作熏習種子。 阿梨耶識（Ālaya-vijñāna，藏識）產生身，意念產生去尋求諸法； 意識執取境界，迷惑于所見，產生貪愛和執取。 自己心中所見的法，外在的法並非外在的法； 這樣觀察迷惑，常常憶念真如（Tathātā，事物的真實如是之性）。 修行禪定者的境界，是諸佛的大事因緣； 這三者不可思議，是智者的境界。 過去、現在和未來，涅槃（Nirvana，解脫）以及虛空； 我依世俗諦（Saṃvṛti-satya，相對真理）而說，真諦（Paramārtha-satya，絕對真理）沒有名字。 二乘（聲聞乘和緣覺乘）以及外道，同樣執著于邪見； 迷沒於心中，向外分別諸法。 緣覺、佛菩提（Bodhi，覺悟），羅漢見到諸佛； 菩提（Bodhi，覺悟）的堅固種子，以及在夢中成就。 『在何處，爲了何等目的？如何，因為何種原因？ 所作為的是什麼意義？希望您為我解說。』 虛幻的心遠離寂靜，執著于有和無的朋黨之說； 心中迷惑堅固，說有幻和無幻。 生滅之相相互相應，相可相有有無； 分別僅僅是意念，與五種識共同作用。 映象、水波等，從心的種子生起； 如果心和
【English Translation】 English version The penetration obtained in meditation, and the grace of all Buddhas; The supernatural powers obtained through categories are not true supernatural powers. The seeds that perfume the Ālaya-vijñāna (store consciousness), perfume the mind, seemingly with dharmas arising and transforming; Ignorant people are unaware, (the Buddha) explains to them the arising of all dharmas. (They) outwardly discriminate things, believing that the characteristics of dharmas are truly accomplished; At this time, the mind is dull and submerged, unable to see its own delusion. 'Why speak of arising? Why speak of not seeing? Clearly unseen yet said to be seen, I hope you will surely explain it to me. For what kind of people, is what kind of dharma said to exist? For what kind of people, is what kind of dharma said not to exist?' The essence of the mind is originally pure, only when thoughts arise does it accompany various defilements; Thoughts and all consciousnesses are capable of creating and perfuming seeds. The Ālaya-vijñāna (store consciousness) produces the body, thoughts arise to seek all dharmas; Consciousness grasps at objects, deluded by what is seen, giving rise to craving and attachment. The dharmas seen in one's own mind, external dharmas are not external dharmas; Observing delusion in this way, constantly remember Suchness (Tathātā, the true nature of things as they are). The realm of those who practice meditation is the great event of all Buddhas; These three are inconceivable, they are the realm of the wise. Past, present, and future, Nirvana (liberation) and emptiness; I speak according to conventional truth (Saṃvṛti-satya, relative truth), ultimate truth (Paramārtha-satya, absolute truth) has no name. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and external paths are equally attached to wrong views; Submerged in the mind, outwardly discriminating dharmas. Pratyekabuddhas, Buddha's Bodhi (enlightenment), Arhats see all Buddhas; The firm seed of Bodhi (enlightenment), and accomplishment in dreams. 'Where, for what purpose? How, for what reason? What is the meaning of what is done? I hope you will explain it to me.' The illusory mind departs from stillness, clinging to partisan views of existence and non-existence; Delusion in the mind is firm, speaking of illusion and non-illusion. The characteristics of arising and ceasing correspond to each other, characteristics can have existence and non-existence; Discrimination is merely thought, working together with the five kinds of consciousness. Reflections in a mirror, water waves, etc., arise from the seeds of the mind; If the mind and
于意， 而諸識不生。 時得如意身， 乃至於佛地； 諸緣及陰界， 是法自體相。 假名及人心， 如夢如毛輪； 世間如幻夢， 見依止得實。 諸相實相應， 離諸斟量因； 諸聖人內境， 常觀諸妙行。 迷覆斟量因， 令世間實解； 離一切戲論， 智不住迷惑。 諸法無體相， 空及常無常； 心住于愚癡， 迷惑故分別。 說是諸法者， 非說于無生； 一二及於二， 忽然自在有。 依時勝微塵， 緣分別世間； 世種子是識， 依止彼因生。 如依壁畫像， 知實即是滅； 如人見於幻， 見生死亦爾。 愚癡人依闇， 縛及解脫生； 內外諸種種， 諸法及因緣。 如是觀修行， 住于寂靜處； 熏習中無心， 心不共熏習。 心無差別相， 熏習纏於心； 如垢見熏習， 意從於識生。 ◎如帛心亦爾， 依熏習不顯； 如物非無物， 我說虛空然。 阿梨耶身中， 離於有無物； 意識轉滅已， 心離於濁法。 覺知一切法， 故我說心佛； 斷絕於三世， 離於有無法。 世法四相應， 諸有悉如幻； 是二法體相， 七地從心生。 餘地亦成就，
【現代漢語翻譯】 現代漢語譯本 『于意』，當諸識不再生起時。 那時便能獲得如意之身，乃至最終證得佛的境界（佛地）。 諸緣、陰（五陰：色、受、想、行、識）和界（十八界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界），這些法的自體本性就是如此。 假名和人心，都如夢境和毛髮輪（一種視覺錯覺）。 世間如幻夢一般，見解依止於實相才能獲得真實。 諸相與實相相應，遠離各種推測和衡量的原因。 諸聖人的內在境界，常常觀察各種微妙的修行。 迷惑和顛倒的推測，使世間獲得真實的理解。 遠離一切戲論，智慧不住于迷惑。 諸法沒有固定的體相，既非空也非恒常，也非無常。 心若停留在愚癡中，就會因為迷惑而產生分別。 所說的諸法，並非指無生。 一、二以及二者，忽然自在地存在。 依靠時間勝過微塵，因緣分別出世間。 世間的種子就是識，依止於彼因緣而生。 如同依靠墻壁繪畫，知道實相就是滅。 如同人看到幻象，看到生死也是如此。 愚癡的人依靠黑暗，束縛和解脫由此而生。 內外各種各樣的法，以及諸法和因緣。 像這樣觀察和修行，安住在寂靜之處。 在熏習中沒有心，心不與熏習相共。 心沒有差別之相，熏習纏繞著心。 如同污垢顯現熏習，意從識而生。 如同絲帛，心也是如此，依靠熏習而不顯現。 如同物體並非沒有物體，我說虛空也是這樣。 在阿梨耶識（阿梨耶識：又稱藏識，是佛教唯識宗提出的一個重要概念，指含藏一切事物種子（即潛在的可能性）的根本識）身中，遠離有和無。 意識轉化滅盡之後，心便遠離了濁染之法。 覺知一切法，所以我說心即是佛。 斷絕過去、現在、未來三世，遠離有和無。 世間法與四相相應（四相：生、住、異、滅），一切存在都如幻象。 這兩種法的體相，七地菩薩（七地菩薩：指菩薩修行過程中的第七個階段，也稱遠行地）從心中生起。 其餘的菩薩階段也能成就。
【English Translation】 English version 『Upon reflection』, when all consciousnesses cease to arise. At that time, one obtains a body of wish-fulfillment, even reaching the state of Buddhahood (Buddha-land). All conditions, aggregates (five skandhas: form, feeling, perception, mental formations, consciousness), and realms (eighteen realms: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), such is the self-nature of these dharmas. False names and the human mind are like dreams and hair-circles (a visual illusion). The world is like an illusionary dream; seeing and relying on reality leads to true attainment. All forms correspond with reality, apart from causes of speculation and measurement. The inner realm of all sages constantly observes all wondrous practices. Delusion and inverted speculation cause the world to gain true understanding. Being apart from all play of concepts, wisdom does not dwell in delusion. All dharmas have no fixed self-nature; they are neither empty nor constant, nor impermanent. If the mind dwells in ignorance, it will generate distinctions due to delusion. What is spoken of as all dharmas is not speaking of non-arising. One, two, and both, suddenly exist freely and naturally. Relying on time surpassing dust motes, conditions distinguish the world. The seed of the world is consciousness, arising in reliance on those conditions. Like a painting relying on a wall, knowing reality is cessation. Like a person seeing an illusion, seeing birth and death is also like that. Ignorant people rely on darkness; bondage and liberation arise from this. Inner and outer, all kinds of dharmas, as well as all dharmas and conditions. Observing and practicing like this, dwelling in a place of stillness. In conditioning, there is no mind; the mind does not share in conditioning. The mind has no differentiating characteristics; conditioning entangles the mind. Like dirt revealing conditioning, intention arises from consciousness. Like silk, so too is the mind; relying on conditioning, it is not revealed. Like an object not being without an object, I say emptiness is like that. In the body of the Ālaya-consciousness (Ālaya-consciousness: also known as the storehouse consciousness, is an important concept proposed by the Buddhist Yogācāra school, referring to the fundamental consciousness that contains the seeds (i.e., potential possibilities) of all things), being apart from existence and non-existence. After the transformation and cessation of consciousness, the mind is apart from defiled dharmas. Knowing all dharmas, therefore I say the mind is Buddha. Cutting off the three times of past, present, and future, being apart from existence and non-existence. Worldly dharmas correspond with the four characteristics (four characteristics: birth, duration, change, and extinction), all existence is like an illusion. The self-nature of these two dharmas, the seventh Bhumi (seventh Bhumi: refers to the seventh stage in the bodhisattva's path of practice, also known as the Far-Going Ground) arises from the mind. The remaining Bhumis are also accomplished.
二地及佛地； 色界及無色， 欲界及涅槃。 一切心境界， 不離於身中； 若見諸法生， 是生迷惑法。 覺自心迷惑， 是不生諸法； 無生法體相， 生即著世間。 見諸相如幻， 法體相如是； 自心虛妄取， 莫分別諸法。 為癡無智說， 三乘與一乘； 及說于無乘， 諸聖人寂靜。 我法有二種， 相法及於證； 四種斟量相， 立量相應法。 形及相勝種， 見迷惑分別； 名字及行處， 聖行實清凈。 依分別分別， 故有分別相； 離分別分別， 實體聖境界。 常恒實不變， 性事及實體； 真如離心法， 遠離於分別。 若無清凈法， 亦無有于染； 以有清凈心， 而見有染法。 清凈聖境界， 是故無實事； 是諸法體相， 聖人之境界。 從因生世間， 離於諸分別； 如幻與夢等， 見法得解脫。 煩惱熏種種， 共心相應生； 眾生見外境， 非諸心法體。 心法常清凈， 非是迷惑生； 迷從煩惱起， 是故心不見。 迷惑即真實， 余處不可得； 非陰非余處， 觀陰行如實。 離見能見相， 若見有為法； 見自心世間， 彼人
能離相。 莫見惟心法， 莫分別外義； 住于真如觀， 過於心境界。 過心境界已， 遠離諸寂靜； 修行住寂靜， 行者寂靜住。 不見摩訶衍， 自然云寂靜； 依諸愿清凈， 智無我寂靜。 應觀心境界， 亦觀智境界； 智慧觀境界， 不迷於相中。 心境界苦諦， 智境界是集； 二諦及佛地， 是般若境界。 得果及涅槃， 及於八聖道； 覺知一切法， 得清凈佛智。 眼色及於明， 虛空與心意； 如是等和合， 識從梨耶生。 能取可取受， 無名亦無事； 無因分別者， 若取于覺者。 于義中無名， 名中義亦爾； 因無因而生， 莫分別分別。 一切法無實， 言語亦復然； 空不空義爾， 愚癡見法是。 妄取于實住， 邪見說假名； 一法成五種， 如實能遠離。 五種是魔法， 超越過有無； 非修行境界， 是外道之法。 不求有邪法， 亦無相見我； 以作自常法， 惟從言語生。 實諦不可說， 寂滅見諸法； 依止阿梨耶， 能轉生意識。 依止依心意， 能生於轉識； 依虛虛妄成， 真如是心法。 如是修行者， 能知心性體；
【現代漢語翻譯】 現代漢語譯本 能夠遠離一切表象。 不要執著于唯心之法，不要分別外在的意義； 安住于真如（Tathata，事物的真實本性）的觀照中，超越心的境界。 超越心的境界之後，遠離各種寂靜； 修行者安住在寂靜中，行者也安住在寂靜中。 不見摩訶衍（Mahayana，大乘），自然就到達寂靜的境界； 依靠各種清凈的願力，智慧達到無我的寂靜。 應該觀照心的境界，也應該觀照智慧的境界； 以智慧觀照境界，就不會在表象中迷惑。 心的境界是苦諦（Dukkha Satya，苦的真理），智慧的境界是集諦（Samudaya Satya，苦的根源的真理）； 二諦（Two Truths，世俗諦和勝義諦）以及佛地（Buddha-bhumi，佛的境界），是般若（Prajna，智慧）的境界。 獲得果位以及涅槃（Nirvana，解脫），以及八聖道（Arya Ashtanga Marga，達到解脫的八正道）； 覺知一切法，就能獲得清凈的佛智。 眼睛、顏色以及光明，虛空與心意； 像這樣聚合在一起，識（Vijnana，意識）從阿梨耶識（Alaya-vijnana，藏識）產生。 能取、可取以及接受，沒有名稱也沒有事物； 沒有原因的分別者，如果執著于覺悟者。 在意義中沒有名稱，在名稱中也沒有意義； 因無因而生，不要分別分別。 一切法沒有實體，言語也是這樣； 空與不空的意義也是這樣，愚癡的人認為法是真實的。 虛妄地執著于真實的安住，以邪見說虛假的名稱； 一法成就五種，如實地能夠遠離。 五種是魔法，超越過有和無； 不是修行境界，是外道（Tirthika，非佛教的修行者）的法。 不尋求有邪法，也沒有表象看見我； 以作為自己恒常的法，只是從言語產生。 真實的真理不可說，在寂滅中看見諸法； 依靠阿梨耶識（Alaya-vijnana，藏識），能夠轉化產生意識。 依靠心意，能夠產生轉識； 依靠虛妄，虛妄成就，真如（Tathata，事物的真實本性）是心法。 像這樣修行的人，能夠知道心性本體。
【English Translation】 English version Able to be apart from appearances. Do not cling to the Dharma of Mind-Only, do not discriminate external meanings; Abide in the contemplation of Tathata (the true nature of things), surpassing the realm of the mind. Having surpassed the realm of the mind, be far away from all kinds of stillness; Practitioners abide in stillness, and those who practice also abide in stillness. Not seeing Mahayana (the Great Vehicle), naturally one reaches the state of stillness; Relying on various pure vows, wisdom attains the stillness of no-self. One should contemplate the realm of the mind, and also contemplate the realm of wisdom; With wisdom contemplating the realm, one will not be deluded by appearances. The realm of the mind is the Truth of Suffering (Dukkha Satya), the realm of wisdom is the Truth of the Origin (Samudaya Satya); The Two Truths (conventional truth and ultimate truth) and the Buddha-bhumi (Buddha-land), are the realm of Prajna (wisdom). Obtaining the fruit and Nirvana (liberation), and the Noble Eightfold Path (Arya Ashtanga Marga); Being aware of all Dharmas, one can obtain pure Buddha-wisdom. The eye, color, and light, space and mind; Gathered together like this, consciousness (Vijnana) arises from Alaya-vijnana (store consciousness). The taker, the taken, and the receiver, without name and without thing; The discriminator without cause, if clinging to the awakened one. In meaning there is no name, and in name there is no meaning; Cause arises from no cause, do not discriminate discrimination. All Dharmas are without substance, and so are words; The meaning of emptiness and non-emptiness is also like this, foolish people see Dharma as real. Falsely clinging to real abiding, speaking false names with wrong views; One Dharma accomplishes five kinds, able to be truly apart from them. The five kinds are magic, surpassing existence and non-existence; Not the realm of practice, it is the Dharma of Tirthikas (non-Buddhist practitioners). Not seeking to have evil Dharmas, and no appearance of seeing self; Taking it as one's own constant Dharma, it only arises from words. The true truth cannot be spoken, seeing all Dharmas in stillness; Relying on Alaya-vijnana (store consciousness), able to transform and produce consciousness. Relying on mind, able to produce transformed consciousness; Relying on illusion, illusion is accomplished, Tathata (the true nature of things) is the Dharma of the mind. Those who practice like this are able to know the substance of the mind's nature.
分別常無常， 意相及於事。 生及與不生， 行者不應取； 莫分別二法， 識從梨耶生。 一義二心生， 不知如是生； 取一二之法， 是凡夫境界。 無說者及說， 不空以見心； 不見於自心， 故生見羅網。 諸因緣不生， 諸根亦如是； 界及五陰無， 無貪無有為。 本無有作業， 不作非有為； 無除亦無縛， 無縛無解脫。 無無記無物， 無法無非法； 無時無涅槃， 法體亦是無。 無佛無實諦， 無因亦無果； 無顛倒無滅， 無滅亦無生。 十二支亦無， 邊無邊亦爾； 離於諸邪見， 是故說惟心。 煩惱業及身， 作者與果報； 如陽焰及夢， 乾闥婆城等。 住於心法中， 而生諸法相； 住於心法中， 而見於斷常。 涅槃中無陰， 無我亦無相； 能入惟是心， 解脫不取相。 見他何過失， 諸眾生見外； 心非有非無， 由熏習不顯。 垢中不見白， 白中不見垢； 如雲蓋虛空， 是故心不見。 心能作諸業， 智于中分別； 慧能觀寂靜， 得大妙法體。 心依境界縛， 智依覺觀生； 寂靜勝境界， 慧能于中行。 心意
【現代漢語翻譯】 現代漢語譯本 分別執著于常與無常，將意念的形象附加於事物之上。 對於生與不生，修行者不應該執取；不要分別這兩種對立的法，因為識是從阿賴耶識（Ālaya-vijñāna）中產生的。 同一個意義，卻能生起兩種不同的心念，人們不瞭解事物就是這樣產生的；執取一或二的對立法，這是凡夫的境界。 沒有能說者和所說之法，不以空性的智慧來觀察自心；因為不能見到自己的真心，所以才會產生見解的羅網。 諸多的因緣實際上是不生的，諸根（感官）也是如此；界（dhatu）和五陰（pañca-skandha）都是空無的，沒有貪慾，也沒有造作。 本來就沒有作業，不造作也並非是有為法；沒有去除，也沒有束縛，沒有束縛，也就沒有解脫。 沒有無記（avyākrta），沒有事物，沒有法，也沒有非法；沒有時間，沒有涅槃（nirvāṇa），法的本體也是空無的。 沒有佛，沒有真實的諦理，沒有原因，也沒有結果；沒有顛倒，沒有滅，沒有滅，也就沒有生。 十二因緣（dvādaśāṅga-pratītyasamutpāda）也是空無的，有邊和無邊也是如此；遠離各種邪見，所以才說一切唯心。 煩惱、業、以及身體，作者與果報；都如同陽焰、夢境、乾闥婆城（Gandharva-nagara）等虛幻不實。 安住於心法之中，就會產生諸法的表象；安住於心法之中，就會看到斷見和常見。 涅槃之中沒有五陰，沒有我，也沒有任何表象；能夠進入涅槃的唯有真心，解脫是不執取任何表象的。 看到別人的過失是什麼呢？眾生都是向外看的；心非有也非無，因為受到熏習而不能顯現。 在污垢中看不到白色，在白色中看不到污垢；如同雲彩遮蓋虛空，所以真心不能被看見。 心能夠造作各種業，智慧能夠從中進行分別；慧能夠觀察寂靜，從而獲得大妙法體。 心依附於境界而被束縛，智慧依附於覺察和觀想而產生；寂靜勝過境界，慧能夠在寂靜中執行。 心意
【English Translation】 English version Clinging to permanence and impermanence, attaching mental images to things. Regarding arising and non-arising, the practitioner should not grasp; do not discriminate between these two opposing dharmas, for consciousness arises from the Ālaya-vijñāna (storehouse consciousness). The same meaning can give rise to two different states of mind, people do not understand that things arise in this way; grasping at the law of one or two, this is the realm of ordinary beings. There is no speaker and nothing spoken, not seeing one's own mind with the wisdom of emptiness; because one cannot see one's own true mind, one generates a net of views. The various causes and conditions are actually unarisen, the sense organs (indriya) are also like this; the realms (dhatu) and the five skandhas (pañca-skandha) are all empty, without greed, and without action. Originally there is no action, non-action is also not conditioned; there is no removal, and no bondage, without bondage, there is no liberation. There is no neutral (avyākrta), no thing, no dharma, and no non-dharma; there is no time, no nirvana (nirvāṇa), the essence of dharma is also empty. There is no Buddha, no real truth, no cause, and no effect; there is no inversion, no cessation, without cessation, there is no arising. The twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) are also empty, finite and infinite are also like this; being apart from all wrong views, therefore it is said that everything is only mind. Afflictions, karma, and the body, the doer and the retribution; are all like mirages, dreams, Gandharva cities (Gandharva-nagara), and other illusions. Dwelling in the dharma of mind, the appearances of all dharmas arise; dwelling in the dharma of mind, one sees eternalism and annihilationism. In nirvana there are no skandhas, no self, and no appearances; only the true mind can enter nirvana, liberation does not grasp at appearances. What is seen as the faults of others? All beings look outward; the mind is neither existent nor non-existent, because it is obscured by conditioning. White is not seen in dirt, dirt is not seen in white; like clouds covering the sky, therefore the true mind cannot be seen. The mind can create all kinds of karma, wisdom can distinguish within it; prajna can observe stillness, thereby obtaining the great and wonderful dharma body. The mind is bound by clinging to objects, wisdom arises from awareness and contemplation; stillness surpasses objects, prajna can operate within stillness. Mind and intention
及意識， 于相中分別； 得無分別體， 二乘非諸子。 寂靜勝人相， 諸佛智慧凈； 能生於勝義， 已離諸行相。 分別法體有， 他力法是無； 迷惑取分別， 不分別他力。 非諸大有色， 有色非諸大； 夢幻乾闥婆， 獸渴愛無水。 我有三種慧， 依止得聖名； 心無法中生， 是故心不見。 身資生住持， 眾生依熏見； 依彼分別相， 而說于諸法。 離二乘相應， 慧離現法相； 虛妄取法故， 聲聞見於法。 能入惟是心， 如來智無垢； 若實及不實， 從因緣生法。 一二是取見， 畢竟能取著； 種種諸因緣， 如幻無有實。 如是相種種， 不能成分別； 依于煩惱相， 諸縛從心生。 不知分別法， 他力是分別； 所有分別體， 即是他力法。 種種分別見， 於他力分別； 世諦第一義， 第三無因生。 分別說相續， 斷即聖境界； 修行者一事， 惟心種種見。 彼處無心體， 如是分別相； 如人眼中翳， 分別種種色。 翳非色非色， 愚見他力爾； 如金離塵垢， 如水離泥濁。 如虛空離云， 如是凈分別； 聲聞有三種，
【現代漢語翻譯】 現代漢語譯本 以及意識，在現象中進行分別； 獲得無分別的本體，二乘（聲聞乘和緣覺乘）不是諸佛之子。 寂靜是殊勝之人的相，諸佛的智慧清凈； 能夠產生殊勝的真義，已經遠離各種行為的表相。 分別法的本體是存在的，他力法是不存在的； 因為迷惑而執取分別，不分別他力。 不是諸大（地、水、火、風）具有顏色，具有顏色也不是諸大； 如同夢幻、乾闥婆（一種香神），野獸因為渴愛而覺得有水。 我有三種智慧，依靠它們獲得聖人的名號； 心不是在法中產生，所以心不可見。 身體和資生之物得以住持，眾生依靠熏習而見到； 依靠那些分別的表相，從而宣說各種法。 遠離與二乘相應的智慧，遠離顯現的法相； 因為虛妄地執取法，所以聲聞（小乘修行者）見到法。 能夠進入的只有心，如來的智慧沒有垢染； 無論是真實的還是不真實的，都是從因緣產生的法。 執著於一和二是錯誤的見解，最終會產生執著； 種種的因緣，如同幻象一樣沒有真實。 像這樣種種的表相，不能構成真正的分別； 依靠煩惱的表相，各種束縛從心中產生。 不知道分別法，他力就是分別； 所有分別的本體，就是他力法。 種種分別的見解，在他力中進行分別； 世俗諦、第一義諦，第三種是無因而生。 分別宣說相續，斷滅就是聖人的境界； 修行者只有一件事，就是心產生種種見解。 那個地方沒有心的本體，就像這樣分別的表相； 如同人的眼睛裡有翳障，分別出種種顏色。 翳障既不是顏色也不是非顏色，愚昧的人認為是他力所致； 如同黃金離開塵垢，如同水離開泥土的渾濁。 如同虛空離開雲彩，像這樣清凈分別； 聲聞有三種，
【English Translation】 English version And consciousness, distinguishes within phenomena; Obtaining the non-discriminating essence, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not the children of all Buddhas. Tranquility is the characteristic of superior beings, the wisdom of all Buddhas is pure; Capable of generating the supreme meaning, having departed from all characteristics of actions. The essence of discriminating dharmas exists, other-power dharma does not exist; Due to delusion, grasping at discrimination, not discriminating other-power. The great elements (earth, water, fire, wind) do not possess color, possessing color is not the great elements; Like illusions, Gandharvas (a type of celestial musician), animals thirsty with craving perceive water. I have three kinds of wisdom, relying on them, one obtains the name of a sage; The mind does not arise within dharmas, therefore the mind is not seen. The body and sustenance are maintained, sentient beings see through habitual tendencies; Relying on those discriminating appearances, thereby speaking of all dharmas. Departing from correspondence with the Two Vehicles, wisdom departs from the appearance of manifest dharmas; Because of falsely grasping at dharmas, Śrāvakas (Hinayana practitioners) see dharmas. That which can enter is only the mind, the Tathāgata's wisdom is without defilement; Whether real or unreal, dharmas arise from causes and conditions. Grasping at one and two is a mistaken view, ultimately leading to attachment; Various causes and conditions, like illusions, have no reality. Such various appearances, cannot constitute true discrimination; Relying on the appearances of afflictions, all bonds arise from the mind. Not knowing discriminating dharmas, other-power is discrimination; All essences of discrimination, are other-power dharmas. Various discriminating views, discriminate within other-power; Conventional truth, ultimate truth, the third arises without cause. Discriminatingly speaking of continuity, cessation is the realm of sages; The practitioner has only one thing, which is the mind generating various views. In that place, there is no essence of mind, like such discriminating appearances; Like a person with cataracts in their eyes, discriminating various colors. The cataract is neither color nor non-color, the ignorant see it as other-power; Like gold separated from dust, like water separated from muddy turbidity. Like the sky separated from clouds, like this, purify discrimination; Śrāvakas have three kinds,
應化及愿生。 離諸貪癡垢， 聲聞從法生； 菩薩亦三種， 諸如來無相。 眾生心心中， 見佛如來像； 分別無如是， 他力法體有。 見有無二邊， 是故見分別； 若無分別法， 他力云何有？ 遠離有法體， 實有法體生； 依止於分別， 而見於他力。 依名相和合， 而生於分別； 常無所成就， 他力分別生。 爾時知清凈， 第一義實體； 分別有十種， 他力有六種。 真如是內身， 是故無異相； 五法是實法， 及三種實相。 如是修行者， 不壞真如法； 星宿云形像， 似於日月體。 諸眾生見心， 可見熏集生； 諸大無自體， 非能見可見。 若色從大生， 諸大生諸大； 如是不生大， 大中無四大。 若果是四大， 因是地水等； 實及假名色， 幻生作亦爾。 夢及乾闥婆， 獸愛水第五； 一闡提五種， 諸性亦如是。 五乘及非乘， 涅槃有六種； 陰有二十四， 色復有八種。 佛有二十四， 佛子有二種； 度門有百種， 聲聞有三種。 諸佛國土一， 而佛亦有一； 解脫有三種， 心慮有四種。 我無我六種， 可知
【現代漢語翻譯】 現代漢語譯本： 應化身和愿生身。 遠離各種貪婪、愚癡和污垢，聲聞（Śrāvaka，聽聞佛法而證悟的弟子）從佛法中生出； 菩薩（Bodhisattva，立志成佛的修行者）也有三種，諸如來（Tathāgata，佛的稱號）沒有固定的形象。 眾生的心中，顯現佛如來的形象； 分別心認為實有，這是他力法體的顯現。 執著于有和無這兩種極端，所以產生分別； 如果沒有分別法，他力又怎麼可能存在呢？ 遠離執著于實有的法體，實際上是實有的法體產生； 依賴於分別心，才能看到他力的作用。 依靠名相的和合，產生分別心； 常無所成，他力分別由此而生。 這時才能了知清凈，第一義諦的實體； 分別有十種，他力有六種。 真如（Tathātā，事物的真實本性）是內在的，所以沒有差異的相狀； 五法是真實之法，以及三種真實之相。 像這樣修行的人，不會破壞真如之法； 星宿和云的形狀，類似於日月的光輝。 眾生所見的心，是可見之物熏習積聚而生； 諸大種沒有自體，不能見也不能被見。 如果色法（Rūpa，物質現象）從四大種（四大元素）產生，四大種又從四大種產生； 這樣，四大種就不會產生，四大種中也沒有四大種。 如果結果是四大種，那麼原因就是地、水等； 真實和虛假的名色（Nāmarūpa，精神和物質），幻化而生也是如此。 夢境和乾闥婆（Gandharva，一種天神），以及野獸對水的渴求，這五種都是如此； 一闡提（Icchantika，斷善根者）有五種，諸法之性也是如此。 五乘（五種不同的修行道）以及非乘，涅槃（Nirvāṇa，解脫）有六種； 陰（Skandha，構成個體的五種要素）有二十四種，色法又有八種。 佛有二十四種功德，佛子（Buddha-putra，菩薩）有兩種； 度脫眾生的法門有一百種，聲聞有三種。 諸佛的國土是統一的，而佛也是唯一的； 解脫有三種，心慮有四種。 我與非我各有六種，可知
【English Translation】 English version: Response-bodies and aspiration-births. Free from all greed, delusion, and defilement, the Śrāvakas (Disciples who attain enlightenment by hearing the Dharma) are born from the Dharma; Bodhisattvas (Enlightenment beings) are also of three kinds, and the Tathāgatas (Thus-gone-ones, an epithet of the Buddha) are without fixed forms. In the minds of sentient beings, images of the Buddha-Tathāgata appear; Discrimination perceives them as real, and this is the manifestation of Other-Power. Clinging to the two extremes of existence and non-existence gives rise to discrimination; If there were no discriminating Dharma, how could Other-Power exist? By distancing oneself from clinging to the reality of phenomena, the reality of phenomena arises; Relying on discrimination, one sees the workings of Other-Power. Depending on the combination of names and forms, discrimination arises; Constantly without accomplishment, Other-Power discrimination arises. At that time, one knows purity, the essence of the ultimate reality; Discrimination is of ten kinds, and Other-Power is of six kinds. Tathātā (Suchness, the true nature of things) is the inner self, and therefore has no different appearances; The Five Dharmas are real Dharmas, as well as the three kinds of real aspects. Those who practice in this way do not destroy the Dharma of Tathātā; The shapes of stars and clouds resemble the essence of the sun and moon. The mind seen by sentient beings is born from the accumulation of impressions; The great elements have no self-nature, and cannot see or be seen. If form (Rūpa, material phenomena) arises from the great elements (Mahābhūta, the four great elements), and the great elements arise from the great elements; In this way, the great elements do not arise, and there are no great elements within the great elements. If the result is the great elements, then the cause is earth, water, and so on; Reality and false names and forms (Nāmarūpa, mind and matter), and illusory creations are also like this. Dreams and Gandharvas (Celestial musicians), and the thirst of beasts for water, these five are all like this; Icchantikas (Those who have severed their roots of goodness) are of five kinds, and the nature of all things is also like this. The Five Vehicles (Different paths of practice) and non-vehicles, Nirvāṇa (Liberation) is of six kinds; The Skandhas (Aggregates constituting an individual) are of twenty-four kinds, and form is again of eight kinds. The Buddha has twenty-four qualities, and the Buddha-putras (Sons of the Buddha, Bodhisattvas) are of two kinds; There are a hundred kinds of gates to liberation, and Śrāvakas are of three kinds. The Buddha-lands of all Buddhas are one, and the Buddha is also one; Liberation is of three kinds, and mental considerations are of four kinds. Self and non-self are each of six kinds, it can be known
境四種； 離於諸因緣， 亦離邪見過。 知內身離垢， 大乘無上法； 生及於不生， 有八種九種。 一時證次第， 立法惟是一； 無色有八種， 禪差別六種。 緣覺及佛子， 能取有七種； 無有三世法， 常無常亦爾。 作及於業果， 如夢中作事； 佛從來不生， 聲聞佛子爾。 心離於可見， 亦常如幻法； 胎生轉法輪， 出家及兜率。 住諸國土中， 可見而不生； 去行及眾生， 說法及涅槃。 實諦國土覺， 從因緣生法； 世間諸樹林， 無我外道行。 禪乘阿梨耶， 證果不思議； 月及星宿性， 諸王阿修羅， 夜叉乾闥婆， 因業而發生。 不可思議變， 退依熏習緣， 斷絕諸變易， 時煩惱罪滅。 一切諸菩薩， 如實修行者； 不畜諸財寶， 金銀及象馬， 牛羊奴婢等， 米穀與田宅； 不臥穿孔床， 不得泥塗地； 金銀赤白銅， 缽盂及諸器， 修行凈行者， 一切不得畜； 憍奢耶衣服， 一切不得著。 欽婆羅袈裟， 牛糞草果葉， 青赤泥土汁， 染壞於白色， 石泥及與鐵， 珂及於琉璃； 如是缽聽畜， 滿足摩陀量。
【現代漢語翻譯】 現代漢語譯本 四種境界； 遠離各種因緣，也遠離邪見。 了知內在身心清凈無垢，是大乘無上的佛法； 關於『生』和『不生』，有八種和九種說法。 同時證悟次第，立下的法則只有一個； 無色界有八種，禪定的差別有六種。 緣覺和佛的弟子，能夠取用的有七種； 沒有過去、現在、未來三世的法，常與無常也是如此。 『作』以及業的果報，就像在夢中做事一樣； 佛從來不是生出來的，聲聞和佛的弟子也是這樣。 心遠離可見之物，也常常像幻化之法一樣； 從胎生、轉法輪（Dharmacakra），到出家和兜率天（Tushita）。 安住于各個國土之中，雖然可見但並非真實生出； 包括離去、行走和眾生，說法以及涅槃（Nirvana）。 真實的諦、國土的覺悟，都是從因緣而生的法； 世間的各種樹林，以及無我的外道修行。 禪定、乘、阿梨耶識（Ālaya-vijñāna），證得的果位不可思議； 月亮和星宿的性質，以及諸王和阿修羅（Asura）， 夜叉（Yaksa）和乾闥婆（Gandharva），都是因為業力而發生。 不可思議的變化，退轉依賴於熏習的因緣， 斷絕各種變化，那時煩惱和罪業消滅。 一切諸菩薩，如實修行的人； 不積蓄各種財寶，金銀以及象和馬， 牛羊奴婢等，米穀與田地住宅； 不睡在有孔的床上，不得用泥塗地； 金銀赤白銅，缽盂以及各種器皿， 修行清凈行的人，一切都不得積蓄； 憍奢耶（Kauseya）的衣服，一切都不得穿。 欽婆羅（Kambala）袈裟，牛糞草果葉， 青赤泥土汁，用來染色破壞白色， 石泥以及鐵，珂（Ka）以及琉璃（Vaidoorya）； 這樣的缽可以聽許使用，滿足摩陀（Magadha）的量。
【English Translation】 English version Four kinds of realms; Away from all causes and conditions, also away from wrong views. Knowing the inner body is free from defilement, the supreme Dharma of Mahayana; Regarding 'birth' and 'non-birth', there are eight and nine kinds of explanations. Simultaneously realizing the sequence, the established law is only one; The formless realm has eight kinds, the differences in Dhyana (meditation) have six kinds. Pratyekabuddhas (Solitary Buddhas) and Buddha's disciples, can take seven kinds; There are no laws of the three times (past, present, future), permanence and impermanence are also like this. 'Action' and the results of karma, are like doing things in a dream; Buddha is never born, Sravakas (listeners) and Buddha's disciples are also like this. The mind is away from visible things, and is often like illusory Dharma; From womb-birth, turning the Dharma wheel (Dharmacakra), to renunciation and Tushita heaven. Dwelling in various lands, although visible but not truly born; Including departure, walking and sentient beings, teaching the Dharma and Nirvana. The true truth, the awakening of the land, are all Dharmas born from causes and conditions; The various forests in the world, and the non-self heretical practices. Dhyana, vehicle, Alaya-vijñana, the fruit attained is inconceivable; The nature of the moon and stars, and the kings and Asuras (demigods), Yakshas (demons) and Gandharvas (celestial musicians), all arise because of karma. Inconceivable changes, regression depends on the causes and conditions of habitual tendencies, Cutting off all changes, then afflictions and sins are extinguished. All Bodhisattvas, those who practice truly; Do not accumulate various treasures, gold and silver, and elephants and horses, Cows, sheep, slaves, etc., rice and grains, and fields and houses; Do not sleep on perforated beds, and do not plaster the ground with mud; Gold, silver, red and white copper, bowls and various utensils, Those who practice pure conduct, must not accumulate anything; Kauseya (silk) clothes, must not wear anything. Kambala (woolen) Kashaya (robe), cow dung, grass, fruit and leaves, Blue and red mud juice, used to dye and destroy white color, Stone mud and iron, Ka and Vaidoorya (lapis lazuli); Such bowls can be allowed to be used, satisfying the Magadha measure.
為割截衣故， 聽畜四寸刀； 刃如半月曲， 不得學伎術， 如實修行人， 不得市販買， 所須倩白衣， 及諸優婆塞。 常護于諸根， 知于如實義； 讀誦修多羅， 及學諸毗尼。 不與白衣雜， 修行人如是； 空處與冢間， 窟中林樹下。 尸陀林草中， 乃至於露地； 如實修行人， 應住如是處。 三衣常隨身， 不畜餘錢財； 為身須衣服， 他自與聽受。 為乞食出行， 亦不左右視， 視前六尺地， 安庠而直進， 如蜂采諸花， 乞食亦如是； 比丘比丘尼， 眾中眾所雜。 我為佛子說， 此是惡命活； 如實修行者， 不聽此處食。 王小王王子， 大臣及長者； 為求于飲食， 一切不得往。 死家及生家， 親家所愛家； 比丘雜等眾， 修行者不食。 寺舍煙不斷， 常作種種食； 故為人所作， 行者不應食。 離有無朋黨， 能見可見縛； 行者觀世間， 離於生滅法。 三昧力相應， 及諸通自在； 若不生分別， 不久得如法。 從微塵勝人， 緣中莫分別； 諸因緣和合， 行者不分別。 分別諸世間， 種種從熏生； 行者
【現代漢語翻譯】 現代漢語譯本 爲了裁剪衣服的緣故，允許攜帶四寸長的刀； 刀刃彎曲如半月，但不得學習任何技藝； 如實修行的僧人，不得從事買賣交易， 所需物品應請在家居士（白衣）以及優婆塞（在家男居士）幫忙。 應當時常守護六根（眼、耳、鼻、舌、身、意），明瞭如實的意義； 讀誦修多羅（佛經），以及學習各種毗尼（戒律）。 不與在家人混雜，修行人應當如此； 應住在空曠之處、墳墓之間，山洞中或樹林下。 在尸陀林（停屍場）的草叢中，乃至露天的地方； 如實修行的僧人，應當住在這樣的地方。 三衣（袈裟）應常隨身，不積蓄額外的錢財； 爲了身體需要衣服，他人給予才接受。 爲了乞食而出行時，也不要左顧右盼， 目光注視前方六尺的地面，安詳而筆直地前進， 如同蜜蜂採摘各種花朵，乞食也應當如此； 比丘（出家男眾）、比丘尼（出家女眾），在人群中混雜。 我為佛陀的弟子們說，這是以不正當的手段謀生； 如實修行的人，不應在這種地方接受食物。 國王、小國王、王子，大臣以及長者； 爲了尋求飲食，一切都不應前往。 死者之家以及新生兒之家，親戚家和所愛之人（的家）； 比丘混雜在各種人群中，修行人不應在那裡食用。 寺廟裡炊煙不斷，經常製作各種食物； 特意爲了某人而做的食物，修行人不應該食用。 遠離有和無的朋黨，能夠看見能見和所見的束縛； 修行人觀察世間，遠離生滅之法。 與三昧（禪定）的力量相應，以及各種神通自在； 如果不產生分別心，不久就能得到如實的佛法。 從微小的塵埃到殊勝的人，因緣之中不要分別； 諸多的因緣和合，修行人不應分別。 分別各種世間事物，種種都是從熏習而生； 修行人...
【English Translation】 English version For the purpose of cutting clothes, it is permitted to carry a four-inch knife; The blade is curved like a half-moon, but one must not learn any skills; A monk who practices truthfully should not engage in buying or selling, Needed items should be requested from laymen (Baiyi) and Upasakas (male lay devotees). One should constantly guard the six roots (eyes, ears, nose, tongue, body, mind), and understand the true meaning; Recite the Sutras (Buddhist scriptures), and study the various Vinayas (precepts). Do not mingle with lay people, a practitioner should be like this; One should live in empty places, among tombs, in caves or under trees. In the grass of the Sitavana (corpse field), even in open places; A monk who practices truthfully should live in such places. The three robes (Kasaya) should always be with you, do not accumulate extra money; For the body's need for clothing, only accept what others give. When going out for alms, do not look left or right, Keep your eyes on the ground six feet ahead, proceed peacefully and straight, Just as bees collect various flowers, so should alms be sought; Bhikkhus (monks) and Bhikkhunis (nuns) mingling in crowds. I say to the Buddha's disciples, this is making a living by improper means; One who practices truthfully should not accept food in such places. Kings, petty kings, princes, ministers, and elders; In order to seek food, one should not go to any of them. The house of the dead and the house of the newborn, the house of relatives and loved ones; A Bhikkhu mingling in various crowds, a practitioner should not eat there. Temples with constant smoke, often making various foods; Food made specifically for someone, a practitioner should not eat. Away from the factions of existence and non-existence, able to see the bonds of the seer and the seen; The practitioner observes the world, away from the law of birth and death. Corresponding to the power of Samadhi (meditative concentration), and various supernatural powers; If one does not generate discrimination, one will soon attain the true Dharma. From tiny dust to superior people, do not discriminate in conditions; The many conditions come together, the practitioner should not discriminate. Discriminating various worldly things, all kinds are born from habituation; The practitioner...
如實觀， 三有如幻夢。 莫分別三有， 身資生住持； 離於有無謗， 亦離有無見。 飲食如服藥， 身心常正直； 一心專恭敬， 佛及諸菩薩。 如實修行者， 應知諸律相； 及諸修多羅， 簡擇諸法相。 五法體及心， 修行無我相； 清凈內法身， 諸地及佛地。 如是修行者， 住于大蓮花； 諸佛大慈悲， 如意手摩頂。 去來於六道， 諸有生厭心； 發起如實行， 至尸陀林中。 日月形體相， 及於花海相； 虛空火種種， 修行者見法。 見如是諸相， 取于外道法； 亦隨聲聞道， 及緣覺境界。 遠離如是等， 住于寂靜處； 時佛妙光明， 往于諸國土。 摩彼菩薩頂， 此摩頂妙相； 隨順真如法， 爾時得妙身。 有無因法體， 離於斷常法； 謗于有無法， 是分別中道。 分別無諸因， 無因是斷見； 見種種外法， 是人滅中道。 不捨諸法相， 恐有斷絕相； 有無是謗法， 如是說中道。 覺但是內心， 不滅于外法； 轉虛妄分別， 即是中道法。 惟心無可見， 離於心不生； 即是中道法， 我及諸佛說。 生及於不生，
【現代漢語翻譯】 現代漢語譯本 如實觀察，三有（指欲有、色有、無色有）如同虛幻的夢境。 不要分別三有，包括身體、資財、生活和住所； 遠離對『有』和『無』的誹謗，也遠離對『有』和『無』的執見。 飲食如同服藥，身心常常保持正直； 一心專注恭敬，佛陀以及諸位菩薩。 如實修行的人，應當瞭解各種戒律的相狀； 以及各種修多羅（佛經），簡擇各種法的相狀。 五法（名、相、分別、正智、如如）的本體和心，修行無我之相； 清凈內在的法身，以及諸地（菩薩的修行階位）和佛地（佛的境界）。 像這樣修行的人，安住于大蓮花之中； 諸佛以大慈悲心，用如意之手摩頂加持。 在六道中輪迴，對各種生存狀態產生厭離之心； 發起如實的修行，前往尸陀林（墳場）。 日月星辰的形體相狀，以及花海的相狀； 虛空、火焰等等，修行者見到這些法的顯現。 見到這些相狀，如果執取外道之法； 或者隨順聲聞道（小乘佛教），以及緣覺（辟支佛）的境界。 遠離這些，安住在寂靜之處； 這時佛陀以微妙的光明，前往各個國土。 摩菩薩的頭頂，這種摩頂的微妙相狀； 隨順真如之法，這時就能得到微妙的身體。 『有』和『無』的因法本體，遠離斷見和常見； 誹謗『有』和『無』，這是在分別中道。 分別沒有諸因，沒有因是斷滅見； 見到種種外法，這個人就滅失了中道。 不捨棄諸法的相狀，恐怕落入斷滅的相狀； 執著『有』和『無』是誹謗法，這樣說是中道。 覺悟到一切只是內心，不滅除外在的法； 轉化虛妄的分別，這就是中道之法。 唯有心而無可見之物，離開心則萬法不生； 這就是中道之法，我和諸佛都是這樣說的。 生起和不生起，
【English Translation】 English version Observe truthfully, the Three Realms (Threefold World: Desire Realm, Form Realm, Formless Realm) are like illusory dreams. Do not differentiate the Three Realms, including the body, possessions, livelihood, and dwelling; Stay away from slandering 'existence' and 'non-existence', and also stay away from views of 'existence' and 'non-existence'. Eating and drinking are like taking medicine, keep body and mind upright; With one mind, be respectful and reverent to the Buddha and all Bodhisattvas. Those who practice truthfully should understand the characteristics of various precepts; And various Sutras (Buddhist scriptures), discerning the characteristics of all dharmas. The essence and mind of the Five Dharmas (Name, Form, Discrimination, Right Knowledge, Suchness), practice the aspect of no-self; The pure inner Dharmakaya (Dharma body), and the various Bhumis (stages of Bodhisattva's practice) and Buddhahood (state of Buddha). Those who practice in this way dwell in the great lotus flower; All Buddhas, with great compassion, touch their heads with their wish-fulfilling hands. Revolving in the Six Realms, generate a sense of aversion to all states of existence; Initiate true practice and go to the Sitavana (cemetery). The shapes and forms of the sun and moon, and the appearance of the sea of flowers; Space, fire, and various things, practitioners see the manifestation of these dharmas. Seeing these appearances, if one clings to the doctrines of external paths; Or follows the Sravaka path (Hinayana Buddhism), and the realm of Pratyekabuddha (Self-Enlightened One). Stay away from these, dwell in a quiet place; At this time, the Buddha, with subtle light, goes to various lands. Touches the head of the Bodhisattva, this subtle appearance of head-touching; Accord with the Dharma of Suchness, then one can obtain a subtle body. The essence of the causal Dharma of 'existence' and 'non-existence' is away from the views of annihilation and permanence; Slandering 'existence' and 'non-existence' is differentiating the Middle Way. Differentiating without any causes, no cause is the view of annihilation; Seeing various external dharmas, this person loses the Middle Way. Not abandoning the appearances of all dharmas, fearing falling into the appearance of annihilation; Clinging to 'existence' and 'non-existence' is slandering the Dharma, saying it this way is the Middle Way. Realizing that everything is just the mind, not eliminating external dharmas; Transforming false discriminations is the Middle Way Dharma. Only mind without visible things, apart from mind, all dharmas do not arise; This is the Middle Way Dharma, I and all Buddhas say so. Arising and not arising,
有物無物空； 諸法無自體， 莫分別二法。 分別是有法， 愚分別解脫； 不覺心分別， 離於二取相。 覺知自心見， 時離於二見； 如實知遠離， 不滅分別相。 實知可見心， 時知分別生； 不生諸分別， 是真如離心。 離諸外道過， 若見生諸法； 彼智者應取， 涅槃而不滅。 知此法是佛， 我說及余佛； 若異見諸法， 是說外道事。 不生現於生， 不退常現退； 同時如水月， 萬億國土見。 一身及無量， 然火及注雨； 心心體不異， 故說但是心。 心中但是心， 心無心而生； 種種色形相， 所見惟是心。 佛及聲聞身， 辟支佛身等； 複種種色身， 但說是內心。 無色界無色， 色界及地獄； 色現為眾生， 但是心因緣。 如幻三昧法， 而身如意生； 十地心自在， 菩薩轉得彼。 自心分別名， 戲論而搖動； 依見聞生知， 愚癡依相知。 相是他力體， 彼依名分別； 分別是諸相， 依他力法生。 『智慧觀諸法， 無他力無相； 畢竟無成就， 智依何分別？ 若有成就法， 離於有無法； 離於有無體， 二體
云何有？』 分別二種體， 二種體應有； 分別見種種， 清凈聖境界。 分別是種種， 分別是他力； 若異分別者， 是墮外道法。 分別是分別， 見是因體相； 分別說分別， 見是因相生。 離於二分別， 即是成就法； 國土佛化身， 一乘及三乘。 無涅槃一切， 空離一切生； 佛三十差別， 別復有十種。 一切國土器， 依諸眾生心； 如分別法相， 現見種種法。 彼法無種種， 法佛世間爾； 法佛是真佛， 餘者依彼化。 眾生自種子， 見一切佛相； 依迷惑轉心， 能生於分別。 真不離分別， 及不離於相； 實體及受樂， 化復作諸化。 佛眾三十六， 是諸佛實體； 如青赤及鹽， 珂乳及石蜜， 新果諸花等， 如月諸光明； 非一亦非異， 如水中洪波。 如是七識種， 共於心和合； 如大海轉變， 是故波種種。 阿梨耶亦爾， 名識亦如是； 心意及意識， 分別外相義。 八無差別相， 非能見可見； 如大海水波， 無有差別相。 諸識於心中， 轉變不可得； 心能造諸業， 意是能分別， 意識能知法， 五識虛妄見
【現代漢語翻譯】 現代漢語譯本： 『什麼是存在？』 分別有兩種體性，兩種體性應當存在；通過分別見解產生種種不同，那是清凈的聖者境界。 分別是種種不同的，分別是他力所致；如果與分別不同，那就是墮入了外道之法。 分別就是分別，見解是因的體相；分別說是分別，見解是因相所生。 遠離兩種分別，那就是成就之法；國土、佛的化身，一乘以及三乘。 沒有涅槃一切，空性遠離一切生；佛有三十種差別，差別中又有十種。 一切國土器物，都依賴於眾生的心；如同分別法相，顯現見種種法。 那些法並非種種不同，法、佛、世間都是如此；法佛才是真佛，其餘的都是依他而化現。 眾生以自身的種子，見到一切佛的形象；依迷惑而轉動心念，能生出種種分別。 真如不離分別，也不離於現象；實體以及受樂，化身又作出種種化現。 佛眾有三十六種，這是諸佛的實體；如同青色、赤色和鹽，乳酪和石蜜（冰糖）， 新鮮的果實和各種花朵等，如同月亮和各種光明；非一也非異，如同水中的巨大波浪。 像這樣，七種識的種子，共同與心和合；如同大海轉變，所以波浪種種不同。 阿梨耶識（Alaya-vijnana，藏識）也是如此，名稱和識也是這樣；心、意和意識，分別外在現象的意義。 八識沒有差別相，不是能見也不是可見；如同大海水和波浪，沒有差別相。 諸識在心中，轉變不可得；心能造作諸業，意是能分別，意識能知曉法，五識是虛妄的見解。
【English Translation】 English version: 'What exists?' Discrimination has two kinds of nature; two kinds of nature should exist; through discriminating views, various differences arise, that is the pure realm of the saints. Discriminations are various, discrimination is caused by other power; if it is different from discrimination, then it falls into the path of non-Buddhist teachings. Discrimination is discrimination, view is the nature of the cause; discrimination speaks of discrimination, view is born from the cause. Being apart from two kinds of discrimination, that is the Dharma of accomplishment; lands, Buddha's manifestations, the One Vehicle and the Three Vehicles. There is no Nirvana in everything, emptiness is apart from all births; Buddha has thirty distinctions, and within the distinctions, there are ten kinds. All lands and vessels depend on the minds of sentient beings; like discriminating the characteristics of Dharma, various Dharmas appear. Those Dharmas are not various, Dharma, Buddha, and the world are like this; the Dharma-Buddha is the true Buddha, the rest are manifestations based on him. Sentient beings, with their own seeds, see all the forms of the Buddhas; relying on delusion, the mind turns, and can give rise to various discriminations. Suchness is not apart from discrimination, nor is it apart from phenomena; substance and enjoyment, the manifestation again makes various manifestations. The Buddha assembly has thirty-six kinds, these are the substance of all Buddhas; like blue, red, and salt, curd and rock candy (crystal sugar), fresh fruits and various flowers, like the moon and various lights; neither one nor different, like huge waves in the water. Like this, the seeds of the seven consciousnesses, together harmonize with the mind; like the great sea transforms, therefore the waves are various. Alaya-vijnana (store consciousness) is also like this, name and consciousness are also like this; mind, intellect, and consciousness, discriminate the meaning of external phenomena. The eight consciousnesses have no differentiating characteristics, neither can see nor be seen; like the water and waves of the great sea, there are no differentiating characteristics. The consciousnesses in the mind, transformation cannot be obtained; the mind can create all karmas, the intellect is able to discriminate, the consciousness can know the Dharma, the five consciousnesses are false views.
， 青赤白種種， 眾生識現見。 水波相對法， 牟尼為我說； 青赤白種種， 水波中無是。 愚癡見諸相， 說於心中轉； 心中無是體， 離心無外見。 若有于可取， 應有于能取； 身資生住持， 說水波相似。 眾生識現見， 水波共相似； 大海水波起， 如舞轉現見。 本識如是轉， 何故知不取？ 愚癡無智慧， 本識如海波。 水波轉相對， 是故說譬喻； 如日出世間， 平等照眾生。 『如是世尊燈， 不為愚說法； 住于真如法， 何故不說實？』 若說于實法， 心中無實法； 如海中水波， 如鏡及於夢。 如自心境界， 等見無前後； 無一時境界， 是故次第生。 識能知諸法， 意復能分別； 五識現見法， 寂靜無次第。 如世間畫師， 及畫師弟子； 我住于妙法， 為實修行說。 離分別分別， 是內身實智； 我諸佛子說， 不為于愚人。 亦如幻種種， 可見無如是； 說種種亦爾， 說亦爾不爾。 為一人說法， 不為餘人說； 如人病不同， 醫師處藥別。 諸佛為眾生， 隨心說諸法； 依外法種子， 分別說現法。
【現代漢語翻譯】 現代漢語譯本： 『青色、紅色、白色種種顏色，眾生的意識能夠顯現和看見。 水波相互對立的法理，牟尼（Muni，聖人）為我解說： 青色、紅色、白色種種顏色，在水波中並不存在。 愚癡的人看見各種表象，認為它們在心中運轉； 心中並沒有這些表象的實體，離開心就沒有外在的所見。 如果存在可以被執取的事物，那麼就應該存在能夠執取的主體； 身體和賴以生存的資具，以及維持生命的狀態，就像水波一樣相似。 眾生的意識所顯現和看見的，與水波的共同特性相似； 大海中水波的生起，就像舞蹈一樣旋轉和顯現。 本識（alaya-vijñana，阿賴耶識）也是這樣運轉的，為什麼知道卻不執取呢？ 愚癡的人沒有智慧，認為本識就像海浪一樣。 水波的運轉相互對立，所以用這個來做比喻； 就像太陽出現在世間，平等地照耀著眾生。 『像這樣世尊（Bhagavan，佛陀）之燈，不為愚人說法； 安住于真如（Tathata，事物的真實本性）之法，為什麼不說真實的道理呢？』 如果說真實的道理，心中並沒有真實的法； 就像海中的水波，就像鏡子和夢境一樣。 就像自心的境界，平等地看見而沒有先後順序； 沒有同時存在的境界，所以才有次第的生起。 識能夠認知諸法，意又能夠分別； 五識（five consciousnesses，眼識、耳識、鼻識、舌識、身識）所顯現和看見的法，是寂靜而沒有次第的。 就像世間的畫師，以及畫師的弟子； 我安住于微妙之法，為真實的修行者解說。 遠離分別的分別，是內在身體的真實智慧； 我為諸佛之子解說，不為愚人解說。 也像幻術變出的種種事物，可以看見但並非真實存在； 說種種，也是這樣，說也是這樣，說也不是這樣。 為一個人說法，不為其他人說； 就像人的疾病不同，醫生開的藥也不同。 諸佛爲了眾生，隨順他們的心意解說諸法； 依靠外在的法種子，分別解說顯現的法。
【English Translation】 English version: 『Blue, red, white, all kinds of colors, are manifested and seen by the consciousness of sentient beings. The principle of water waves being in opposition to each other, Muni (Sage) explained to me: Blue, red, white, all kinds of colors, do not exist in the water waves. Foolish people see various appearances, thinking they revolve in their minds; There is no substance of these appearances in the mind, and there is no external seeing apart from the mind. If there is something that can be grasped, then there should be a subject that can grasp; The body and the means of subsistence, as well as the state of maintaining life, are similar to water waves. What is manifested and seen by the consciousness of sentient beings is similar to the common characteristics of water waves; The arising of water waves in the great sea is like dancing, rotating and manifesting. The alaya-vijñana (store consciousness) also operates in this way, why do you know it but not grasp it? Foolish people have no wisdom, thinking that the alaya-vijñana is like sea waves. The movement of water waves is in opposition to each other, so this is used as a metaphor; Just like the sun appears in the world, shining equally on all sentient beings. 『Like this, the lamp of Bhagavan (Buddha) does not preach the Dharma for fools; Abiding in the Dharma of Tathata (suchness), why not speak the truth?』 If speaking the truth, there is no real Dharma in the mind; Just like the water waves in the sea, like a mirror and a dream. Just like the realm of one's own mind, seeing equally without any order; There is no simultaneous realm, so there is a sequential arising. Consciousness can know all dharmas, and mind can also discriminate; The dharmas manifested and seen by the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) are tranquil and without order. Just like the painters in the world, and the disciples of the painters; I abide in the wonderful Dharma, explaining it for true practitioners. Discrimination that is free from discrimination is the true wisdom of the inner body; I explain it for the sons of the Buddhas, not for fools. Also like the various things conjured by illusion, visible but not real; Speaking of various things, it is also like this, speaking is like this, and speaking is not like this. Preaching the Dharma for one person, not for others; Just like people have different illnesses, doctors prescribe different medicines. The Buddhas, for the sake of sentient beings, explain the various dharmas according to their minds; Relying on external Dharma seeds, they separately explain the manifested Dharma.
心取他力法， 可取是分別； 依止心種子， 觀取外境界。 二種轉迷惑， 更無第三因； 以迷惑不生， 依何法不生？ 六十十八法， 是故惟說心； 自心見外法， 見彼離於我。 若入心分別， 能離諸法相； 依于阿梨耶， 能生於諸識。 愚癡內身入， 心見於外入； 取星宿毛輪， 如夢中見色。 有為無為常， 分別無如是； 乾闥婆城幻， 如禽獸愛水。 無如是見有， 他力法亦爾； 我諸根形相， 我說三種心。 心意及意識， 離於自體相； 心意及意識， 離於他體相。 心意及意識， 無我無二體； 五法自體相， 是諸佛境界。 就相有三種， 依於一熏因； 如彩色一種， 壁上見種種。 二種無我心， 意及諸識相； 五種法體相， 我性無如是。 遠離諸心相， 識離於意相； 諸法體如是， 是我之境界。 離於諸法體， 是諸如來性； 身口及意業， 彼不作白法。 如來性清凈， 離於諸修行； 自在凈諸通， 三昧力莊嚴。 種種意生身， 是凈如來性； 內身智離垢， 離於諸因相。 八地及佛地， 是諸如來性； 遠行善慧
【現代漢語翻譯】 現代漢語譯本 心若執取他力之法，那所執取的就是分別妄想； 依止於心識的種子，從而觀察並執取外在的境界。 這兩種執取會產生迷惑，除此之外沒有第三種原因； 如果迷惑不產生，那麼依靠什麼法才能不產生呢？ 六十和十八種法，因此只說是心（是萬法的根源）； 自心見到外在的法，見到那些法是離開于『我』而存在的。 如果進入到心的分別妄想中，就能脫離諸法的表相； 依靠阿梨耶識（Ālaya-vijñāna），就能產生各種識。 愚癡的人向內執取身體，心向外執取境界； 就像取星宿和毛髮輪，如同在夢中見到各種顏色。 有為法和無為法是常，分別妄想卻沒有這樣； 如同乾闥婆城（Gandharva-pura）和幻象，如同禽獸喜愛水。 沒有像這樣見到有，他力之法也是這樣； 我的諸根和形相，我說有三種心。 心、意和意識，都離開了自身的體相； 心、意和意識，都離開了其他的體相。 心、意和意識，沒有『我』，也沒有二元的體性； 五種法的自體之相，是諸佛的境界。 就表相來說有三種，依靠於一種熏習的原因； 如同彩色只有一種，但在墻上卻能見到種種。 兩種無我之心，意和各種識的表相； 五種法的體性之相，『我』的自性沒有這樣。 遠離各種心的表相，識離開了意的表相； 諸法的體性就是這樣，是我的境界。 離開了諸法的體性，就是諸如來的自性； 身、口和意業，它們不造作清凈之法。 如來的自性是清凈的，遠離各種修行； 自在清凈的各種神通，用三昧（Samādhi）的力量來莊嚴。 種種意生身，是清凈的如來自性； 內在的智慧遠離垢染，遠離各種因的表相。 八地（菩薩八地）和佛地，是諸如來的自性； 遠行地和善慧地
【English Translation】 English version If the mind grasps the Dharma of other power, what is grasped is discrimination; Relying on the seeds of consciousness, one observes and grasps external realms. These two kinds of grasping produce delusion; there is no third cause besides these; If delusion does not arise, then relying on what Dharma will it not arise? Sixty and eighteen Dharmas, therefore, only the mind is spoken of (as the root of all Dharmas); The mind sees external Dharmas, seeing them as separate from 'I'. If one enters into the mind's discrimination, one can detach from the appearances of all Dharmas; Relying on the Ālaya-vijñāna (storehouse consciousness), one can generate various consciousnesses. The foolish grasp the inner body, the mind grasps the outer realms; Like grasping at stars and hair-wheels, like seeing colors in a dream. The conditioned and unconditioned are constant, but discrimination is not like that; Like the Gandharva-pura (city of Gandharvas) and illusions, like birds and beasts loving water. There is no seeing existence like this, the Dharma of other power is also like this; My faculties and forms, I say there are three minds. Mind, thought, and consciousness, all are separate from their own intrinsic nature; Mind, thought, and consciousness, all are separate from the nature of others. Mind, thought, and consciousness, have no 'I' and no dual nature; The intrinsic nature of the five Dharmas, is the realm of all Buddhas. In terms of appearance, there are three kinds, relying on one cause of conditioning; Like color being one kind, but various things are seen on the wall. Two kinds of selfless mind, the appearances of thought and various consciousnesses; The nature of the five Dharmas, the nature of 'I' is not like this. Detached from the appearances of various minds, consciousness is detached from the appearance of thought; The nature of all Dharmas is like this, it is my realm. Detached from the nature of all Dharmas, is the nature of all Tathāgatas; Body, speech, and mind karma, they do not create pure Dharmas. The nature of the Tathāgata is pure, detached from various practices; The unobstructed and pure various powers, adorned with the power of Samādhi. Various mind-born bodies, are the pure Tathāgata nature; Inner wisdom is free from defilements, detached from the appearances of various causes. The eighth Bhumi (eighth Bodhisattva ground) and the Buddha ground, are the nature of all Tathāgatas; The Distant Journey and the Good Wisdom
地， 法雲與佛地。 是諸佛之性， 餘地三乘雜； 依眾生身別， 及為愚癡相。 為說七種地， 故佛說心地； 口身心諸障， 七地中無是。 八地中妙身， 如夢瀑水相； 八地及五地， 學種種伎術。 一切諸佛子， 三有中作王； 生及與不生， 不分空不空。 實及於不實， 心中無如是； 此實此非實， 莫分別此實。 緣覺及聲聞， 非為佛子說； 有無有非實， 亦無有空相。 假名及實法， 心中一切無； 依世諦有法， 第一義悉無。 無實法迷惑， 是諸世諦法； 一切法無法， 我說于假名。 言語及受用， 愚癡見是實； 從於言語法， 是實有境界。 從言語生法， 見法無如是； 如離壁無畫， 亦如影離像。 本凈識亦爾， 為水波不現； 如幻心亦爾， 意如狡猾者。 識共於五種， 分別見如采； 說是真法習， 所有集作化。 是諸佛根本， 餘者應化佛； 心迷可見中， 可見心中無。 身資生住持， 即阿梨耶現； 心意及意識， 實體五種法。 二種無我凈， 諸佛如來說； 虛妄覺非境， 及聲聞亦爾。 是內身境界，
【現代漢語翻譯】 現代漢語譯本 地，法雲地（Dharmamegha-bhumi）與佛地（Buddha-bhumi）。 這是諸佛的本性，其餘的各地上，聲聞乘（Sravakayana）、緣覺乘（Pratyekabuddhayana）、菩薩乘（Bodhisattvayana）混雜。 依據眾生身的不同，以及愚癡的表相。 爲了說明七種地，所以佛陀宣說了心地。 口、身、心的各種障礙，在七地中是沒有的。 在八地中，菩薩擁有微妙之身，如同夢中瀑布的景象。 八地和五地的菩薩，學習種種的技藝。 一切的佛子，在三有（欲有、色有、無色有）中作王。 生與不生，不分別空與不空。 真實與不真實，心中沒有這樣的分別。 這個是真實的，這個不是真實的，不要分別哪個是真實的。 緣覺和聲聞，不是為佛子宣說的。 有、無、有非實，也沒有空的表相。 假名和實法，心中一切都沒有。 依靠世俗諦（Samvriti-satya）有法，在第一義諦（Paramartha-satya）中一切都沒有。 沒有實法的迷惑，這些都是世俗諦的法。 一切法都是無法，我說的是假名。 言語和受用，愚癡的人認為是真實的。 從言語的法，是真實存在的境界。 從言語產生的法，見法時沒有這樣的分別。 如同離開墻壁就沒有圖畫，也如同影子離開形像。 本凈識（Prakriti-parisuddha-citta）也是這樣，因為水的波浪而不顯現。 如幻的心也是這樣，意念如同狡猾的人。 識與五種（五根）共同作用，分別見如同採摘。 這被稱為真法（Satya-dharma）的習氣，所有聚集起來的都作為變化。 這是諸佛的根本，其餘的是應化佛（Nirmanakaya）。 心迷失在可見的事物中，可見的事物在心中是沒有的。 身體、資生、住持，就是阿賴耶識（Alaya-vijnana）的顯現。 心、意和意識，實體是五種法。 兩種無我清凈，諸佛如來是這樣說的。 虛妄的覺知不是真實的境界，聲聞也是這樣。 這是內在身的境界。
【English Translation】 English version The ground, the Dharmamegha-bhumi (Cloud of Dharma Ground) and the Buddha-bhumi (Buddha Ground). This is the nature of all Buddhas, while the other grounds are mixed with the Three Vehicles (Triyana): Sravakayana (Vehicle of Hearers), Pratyekabuddhayana (Vehicle of Solitary Buddhas), and Bodhisattvayana (Vehicle of Bodhisattvas). Depending on the differences in the bodies of sentient beings, and the appearances of ignorance. To explain the seven grounds, the Buddha spoke of the mind-ground (citta-bhumi). The various obstacles of speech, body, and mind, are not present in the seven grounds. In the eighth ground, Bodhisattvas have subtle bodies, like the appearance of a waterfall in a dream. Bodhisattvas in the eighth and fifth grounds learn various skills and arts. All the Buddha's children are kings in the Three Realms (Triloka): Kamadhatu (Desire Realm), Rupadhatu (Form Realm), and Arupadhatu (Formless Realm). Birth and non-birth, without distinguishing between emptiness and non-emptiness. Reality and unreality, there is no such distinction in the mind. 'This is real, this is not real,' do not distinguish which is real. The Pratyekabuddhas (Solitary Realizers) and Sravakas (Hearers) are not spoken for the Buddha's children. Existence, non-existence, existence that is not real, and there is no appearance of emptiness. False names and real dharmas, there is nothing at all in the mind. Relying on conventional truth (Samvriti-satya), there are dharmas, but in ultimate truth (Paramartha-satya), everything is absent. Without the delusion of real dharmas, these are all conventional truths. All dharmas are non-dharmas, I speak of them as false names. Speech and enjoyment, the ignorant see as real. From the dharma of speech, there is a realm that truly exists. From the dharma arising from speech, there is no such distinction when seeing the dharma. Just as there is no painting without a wall, and just as a shadow is separate from its image. The originally pure consciousness (Prakriti-parisuddha-citta) is also like this, not appearing because of the waves of water. The mind like an illusion is also like this, the intention is like a cunning person. Consciousness together with the five (five senses), discriminating seeing is like picking. This is called the habit of true dharma (Satya-dharma), all that is gathered together acts as transformation. This is the root of all Buddhas, the rest are the Emanation Bodies (Nirmanakaya). The mind is lost in visible things, visible things are not in the mind. The body, resources, and sustenance, are the manifestation of the Alaya-vijnana (Storehouse Consciousness). Mind, intention, and consciousness, the substance is the five dharmas. The two kinds of selflessness are pure, the Tathagatas (Thus Come Ones) speak of it this way. False awareness is not a real realm, and so it is for the Sravakas (Hearers). This is the realm of the inner body.
諸佛如來說； 長短等相待， 彼此相依生。 有能成於無， 無能成於有； 及分別微塵， 色體不分別。 說但是於心， 邪見不能凈； 是中分別空， 不空亦如是。 有無但分別， 可說無如是， 功德微塵合， 愚癡分別色， 一一微塵無， 是故無是義。 自心見形相， 眾生見外有； 外無可見法， 是故無是義。 心如毛輪幻， 夢乾闥婆城， 火輪禽獸愛， 實無而人見。 常無常及一， 二及於不二， 無始過所縛， 愚癡迷分別。 我不說三乘， 但說於一乘， 為攝取眾生， 是故說一乘。 解脫有三種， 亦說法無我， 平等智煩惱， 依解脫分別。 亦如水中木， 為波之所漂， 如是癡聲聞， 為諸相漂盪； 彼無究竟處， 亦復不還生。 得寂滅三昧， 無量劫不覺； 是聲聞之定， 非我諸菩薩。 離諸隨煩惱， 依習煩惱縛； 三昧樂境醉， 住彼無漏界。 如世間醉人， 酒消然後寤； 彼人然後得， 我佛法身體。 如象沒深泥， 身東西動搖； 如是三昧醉， 聲聞沒亦爾。
入楞伽經卷第九 大正藏第 16 冊 No. 0671
【現代漢語翻譯】 現代漢語譯本 諸佛如來（Tathagata，證悟者）說： 長和短相互依存，彼此依賴而生。 有能夠成就無，無能夠成就有； 以及分別微小的塵埃，其色相和本體並無分別。 說這一切都只是心的顯現，邪見不能使心清凈； 在這種情況下分別空性，不空也是同樣的道理。 有和無只是分別的概念，可以說沒有像這樣的絕對存在， 功德如同微塵般聚集，愚癡的人卻分別色相， 每一個微塵本身並沒有獨立的實體，因此說萬法皆空。 自心見到各種形相，眾生卻認為外在真實存在； 外在並沒有可以被見到的法，因此說外境本無。 心就像旋轉的毛輪，如幻如化，如同夢中的乾闥婆城（Gandharva，天上的音樂城）， 火輪是禽獸所喜愛的，實際上並不存在，但人們卻能看到。 常與無常以及一，二以及不二， 都被無始以來的業力所束縛，愚癡的人迷惑于這些分別。 我不說有三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），只說有一乘（Ekayana，唯一的成佛之道）， 爲了攝取所有眾生，所以才說有一乘。 解脫有三種，也說法無我（Anatta，沒有永恒不變的自我）， 平等智和煩惱，都依賴於解脫來進行分別。 就像水中的木頭，被波浪所漂流， 像這樣愚癡的聲聞（Sravaka，聽聞佛法而修行的人），被各種現象所漂盪； 他們沒有究竟的歸宿，也不會再回到生死輪迴。 他們獲得寂滅三昧（Samadhi，禪定），在無量劫中都不會覺醒； 這是聲聞的禪定，不是我所說的菩薩（Bodhisattva，發願成佛的修行者）的境界。 他們遠離各種隨煩惱，卻被習氣煩惱所束縛； 沉醉於三昧的快樂境界，停留在那個無漏的境界。 就像世間的醉酒之人，酒醒之後才能清醒； 這些人之後才能獲得，我佛的法身。 就像大象陷入深深的泥潭，身體東西搖動； 像這樣沉醉於三昧，聲聞的沉溺也是如此。 《入楞伽經》第九卷 大正藏第16冊 No. 0671
【English Translation】 English version The Buddhas, the Tathagatas (Tathagata, The Thus-Gone One), say: Long and short are mutually dependent, arising in reliance on each other. 'Being' is able to accomplish 'non-being,' and 'non-being' is able to accomplish 'being'; And when analyzing minute particles, their color and substance are not distinct. To say that all this is merely mind, wrong views cannot purify it; In this context, to discriminate emptiness, non-emptiness is also the same. 'Being' and 'non-being' are merely discriminations; it can be said that there is no such absolute existence, Merits accumulate like particles, but the foolish discriminate forms, Each particle itself has no independent entity; therefore, it is said that all dharmas are empty. The mind sees various forms, but sentient beings believe that the external exists in reality; Externally, there are no dharmas that can be seen; therefore, it is said that external realms are fundamentally non-existent. The mind is like a rotating firebrand, illusory and transformative, like the city of Gandharvas (Gandharva, celestial musicians' city) in a dream, A fire wheel is loved by birds and beasts; in reality, it does not exist, but people can see it. Permanence and impermanence, as well as one, two, and non-duality, Are all bound by karma from beginningless time; the foolish are deluded by these discriminations. I do not speak of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), but only of the One Vehicle (Ekayana, the only path to Buddhahood), In order to gather all sentient beings, therefore, it is said that there is only the One Vehicle. There are three kinds of liberation, and it is also taught that there is no self (Anatta, no permanent self), Equality, wisdom, and afflictions all depend on liberation for discrimination. It is like wood in water, drifting with the waves, Like this, foolish Sravakas (Sravaka, one who hears and practices the Dharma) are tossed about by various phenomena; They have no ultimate destination, nor will they return to the cycle of birth and death. They attain the Samadhi (Samadhi, meditative state) of extinction, and will not awaken for countless eons; This is the Samadhi of the Sravakas, not the state of the Bodhisattvas (Bodhisattva, one who aspires to Buddhahood) I speak of. They are far from various secondary afflictions, but are bound by habitual afflictions; Intoxicated by the blissful state of Samadhi, they dwell in that unconditioned realm. It is like a drunken person in the world; only after the alcohol wears off can they become sober; These people can then attain the Dharma body of my Buddha. It is like an elephant sinking into a deep mud pit, its body swaying from side to side; Like this, intoxicated by Samadhi, the drowning of the Sravakas is also like this. The Lankavatara Sutra, Volume 9 Taisho Tripitaka Volume 16, No. 0671
入楞伽經
入楞伽經卷第十
元魏天竺三藏菩提留支譯總品第十八之二
「依諸佛住持， 諸願力清凈； 受職及三昧， 功德及十地。 虛空及兔角， 及與石女兒； 分別法如是， 無而說名字。 因熏種世間， 非有非無處； 能見得解脫， 解於法無我。 實體分別名， 他體從因生； 我說是成就， 諸經常說是。 字句名身等， 于名身勝法； 愚癡人分別， 如象沒深泥。 天乘及梵乘， 及於聲聞乘； 如來及緣覺， 我說如是乘。 諸乘不可盡， 有心如是生； 心轉滅亦無， 無乘及乘者。 心分別及識， 意及於意識； 阿梨耶三有， 思惟心異名。 命及於暖識， 阿梨耶命根； 意及於意識， 是分別異名。 心住持于身， 意常覺諸法； 識自心境界， 共于識分別。 我說愛是母， 無明以為父； 識覺諸境界， 是故說名佛。 諸使是怨家， 眾和合是陰； 無于相續體， 斷彼名無間。 二無我煩惱， 及二種無我； 不可思議變， 無生死名佛。 意相應法體， 我法是內身； 若能如是見， 彼不隨妄覺。 實無于諸法， 如愚
【現代漢語翻譯】 現代漢語譯本 《入楞伽經》卷第十
元魏天竺三藏菩提留支譯 總品第十八之二
『依靠諸佛的住持，諸願力得以清凈； 受職以及三昧（Samadhi，禪定），功德以及十地（菩薩修行的十個階段）。 虛空以及兔角，以及石女兒（比喻不存在的事物）； 分別法就像這樣，本無而強說名字。 因熏習種子於世間，處於非有非無之處； 能見此理便得解脫，理解於法無我（Dharmanairatmya，諸法無自性）。 實體分別名，他體從因生； 我說這是成就，諸經中經常這樣說。 字句名身等，于名身勝法； 愚癡的人妄加分別，就像大象陷入深泥。 天乘以及梵乘，以及聲聞乘（Sravakayana，小乘）； 如來（Tathagata，佛）以及緣覺（Pratyekabuddha，獨覺），我說有這樣的乘。 諸乘不可窮盡，有心才會這樣生起； 心轉滅也無，無乘以及乘者。 心、分別以及識，意以及意識； 阿梨耶識（Alaya-vijnana，藏識）、三有（欲界、色界、無色界），思惟心是不同的名稱。 命以及暖識，阿梨耶識是命根； 意以及意識，是分別的異名。 心住持于身，意常覺知諸法； 識自心境界，共同于識分別。 我說愛是母，無明以為父； 識覺知諸境界，因此說名為佛（Buddha，覺者）。 諸使是怨家，眾和合是陰（Skandha，五蘊）； 無于相續體，斷彼名無間（Avici，無間地獄）。 二無我煩惱，以及二種無我； 不可思議變，無生死名佛。 意相應法體，我法是內身； 若能如是見，彼不隨妄覺。 實無于諸法，如愚'
【English Translation】 English version 《Lankavatara Sutra》, Volume 10
Translated by Bodhiruchi from Tianzhu of the Yuan Wei Dynasty, Chapter 18.2 of the General Chapter
'Relying on the abiding of all Buddhas, the power of all vows is purified; Receiving ordination and Samadhi (禪定), merits and the ten Bhumis (the ten stages of a Bodhisattva's practice). Emptiness and rabbit horns, and a stone woman (metaphors for non-existent things); Discriminating dharmas is like this, falsely assigning names to what does not exist. Because of the seeds perfumed in the world, existing in a place that is neither existent nor non-existent; One who can see this principle attains liberation, understanding the Dharma-nairatmya (諸法無自性). Substantiality distinguishes names, other entities arise from causes; I say this is accomplishment, the sutras often say this. Words, phrases, name-bodies, etc., in name-bodies, surpassing the Dharma; Foolish people make false distinctions, like an elephant sinking into deep mud. The Deva-yana and Brahma-yana, and the Sravakayana (聲聞乘); The Tathagata (如來) and Pratyekabuddha (緣覺), I say there are such vehicles. The vehicles are inexhaustible, the mind arises in this way; When the mind turns and ceases, there is nothing, no vehicle and no rider. Mind, discrimination, and consciousness, intellect and Vijnana; Alaya-vijnana (阿梨耶識), the three realms of existence, thinking mind are different names. Life and warmth-consciousness, Alaya-vijnana is the root of life; Intellect and Vijnana are different names for discrimination. The mind abides in the body, the intellect constantly perceives all dharmas; Consciousness is the realm of one's own mind, together with consciousness they discriminate. I say love is the mother, ignorance is the father; Consciousness perceives all realms, therefore it is called Buddha (覺者). The afflictions are enemies, the aggregation is Skandha (五蘊); Without a continuing entity, cutting it off is called Avici (無間地獄). The two non-self afflictions, and the two kinds of non-self; Inconceivable transformations, without birth and death is called Buddha. The entity of the mind-corresponding Dharma, my Dharma is the inner body; If one can see in this way, one will not follow false perceptions. In reality, there are no dharmas, like fools'
癡分別； 依虛妄無法， 云何得解脫？ 生滅和合縛， 見於有為法； 增長於二見， 不失因緣法。 芭蕉夢幻等， 是世間如是； 惟是一法實， 涅槃離意識。 有貪及與瞋， 及有癡無人； 從愛生諸陰， 陰有亦如夢。 何等夜證法， 何等夜入滅， 於此二中間， 我不說一字。 內身證於法， 我依如是說； 彼佛及我身， 無有說勝法。 實有神我物， 五陰離彼相； 陰體是實有， 彼陰中無我。 各各見分別， 隨煩惱及使； 得世間自心， 離苦得解脫。 諸因及因緣， 世間如是生； 是四法相應， 彼不住我教。 非有無生法， 離有無不生； 愚云何分別， 從因及諸緣。 有無四句離， 若能見世間； 爾時轉心識， 即得無我法。 諸法本不生， 是故因緣生； 諸緣即是果， 果中生於有。 果中生二種， 果中應有二； 而二中無果， 果中不見物。 離於觀可觀， 若見有為法； 離心惟是心， 故我說惟心。 量實體形相， 離於緣實體； 究竟第一凈， 我說如是量。 如假名為我， 無實法可見； 如是陰陰體， 是假名非實。
【現代漢語翻譯】 現代漢語譯本： 癡迷於分別； 依賴虛妄不實之法，如何能夠獲得解脫？ 生滅變化的和合是束縛，執著于有為法（saṃskṛta-dharma，指因緣和合而成的法）； 增長了有和無的二元對立之見，卻不失去因緣法（hetu-pratyaya-dharma，指事物由因緣條件產生的法則）。 如同芭蕉、夢幻等，世間就是這樣虛幻不實； 只有涅槃（nirvāṇa）這一法是真實的，它遠離意識的分別。 有貪婪和嗔恨，以及愚癡，但沒有實在的『人』； 從愛慾產生諸陰（skandha，指構成個體的五種要素，即色、受、想、行、識），諸陰的存在也如夢幻一般。 在夜晚證悟了什麼法，在夜晚又進入了什麼滅盡的狀態？ 在這兩者之間，我不說一字。 內在自身證悟了法，我依據這樣來說； 彼佛（Buddha）和我自身，沒有誰說了更殊勝的法。 如果確實存在神我（ātman）這樣的事物，那麼五陰（pañca-skandha）就應該脫離它的相狀； 如果陰體是真實存在的，那麼在這些陰中就找不到『我』。 各自見到不同的分別，伴隨著煩惱和隨煩惱； 獲得世間的自心，遠離痛苦就能得到解脫。 諸因和因緣，世間就是這樣產生的； 如果這四法相應，那麼他就不會安住於我的教法中。 不是有，也不是無，這樣的法不是生出來的；離開有和無，也不是不生； 愚人如何能分別，從因和諸緣產生的事物呢？ 如果能見到世間是遠離有、無、亦有亦無、非有非無這四句的； 那時就能轉化心識，立即證得無我法（anātman-dharma）。 諸法本來不生，所以說是因緣生； 諸緣就是果，果中又產生有。 果中產生兩種，果中應該有二； 而二中沒有果，果中也見不到任何實在的『物』。 如果能見到有為法是遠離能觀和所觀的； 離開心，只有心，所以我才說『惟心』。 衡量實體和形相，是離開了緣的實體； 究竟的第一清凈，我說就是這樣的衡量。 如同假名為『我』，沒有真實的法可以見到； 像這樣，諸陰和陰體，都是假名，不是真實的。
【English Translation】 English version: Deluded by discriminations; Relying on false and unreal dharmas, how can one attain liberation? The union of arising and ceasing is bondage, clinging to conditioned dharmas (saṃskṛta-dharma, referring to dharmas arising from causes and conditions); Increasing the dualistic views of existence and non-existence, without losing the law of dependent origination (hetu-pratyaya-dharma, referring to the principle that things arise from causes and conditions). Like the plantain tree, dreams, and illusions, the world is just like that, unreal; Only Nirvāṇa (nirvāṇa) is the real dharma, it is apart from the discriminations of consciousness. There is greed and hatred, and ignorance, but no real 'person'; From craving arise the skandhas (skandha, referring to the five aggregates that constitute an individual, namely form, feeling, perception, volition, and consciousness), the existence of the skandhas is also like a dream. What dharma was realized at night, and what state of cessation was entered into at night? Between these two, I do not speak a single word. The dharma is realized within oneself, I speak according to this; Neither the Buddha (Buddha) nor myself has spoken a more superior dharma. If there truly exists something like a self (ātman), then the five skandhas (pañca-skandha) should be separate from its characteristics; If the skandhas are truly existent, then no 'self' can be found within them. Each sees different discriminations, accompanied by afflictions and latent tendencies; Attaining the mind of the world, one can attain liberation by being free from suffering. Causes and conditions, the world arises in this way; If these four dharmas are in accordance, then he does not abide in my teachings. Not existence, not non-existence, such a dharma is not born; apart from existence and non-existence, it is also not unborn; How can a fool discriminate what arises from causes and conditions? If one can see that the world is apart from the four propositions of existence, non-existence, both existence and non-existence, and neither existence nor non-existence; Then one can transform consciousness and immediately realize the dharma of no-self (anātman-dharma). All dharmas are originally unborn, therefore it is said that they arise from conditions; All conditions are the result, and existence arises from the result. Two kinds arise from the result, there should be two in the result; But there is no result in the two, and no real 'thing' can be seen in the result. If one can see that conditioned dharmas are apart from the observer and the observed; Apart from the mind, there is only mind, therefore I say 'only mind'. Measuring substance and form, is the substance apart from conditions; The ultimate first purity, I say is such a measure. Like the provisional name 'I', no real dharma can be seen; Like this, the skandhas and the body of the skandhas are provisional names, not real.
平等有四種， 相因及於生； 無我亦平等， 四修行者法。 轉諸一切見， 分別可分別； 不見及不生， 故我說惟心。 無法亦非無， 離於有無體； 真如離於心， 故我說惟心。 真如空實際， 涅槃及法界； 意生身及心， 故我說惟心。 分別依熏習， 種種生種種； 眾生心見外， 故我說惟心。 可見無外物， 見心種種見； 身資生住持， 故我說惟心。 諸聲聞盡智， 諸佛如來生； 一切辟支佛， 無和合而生。 無外諸色相， 自心見外法； 覺知于自心， 愚分別有為。 愚人不知外， 自心種種見； 譬喻遮愚人， 著於四種法。 無因無分別， 譬喻五種論； 自心體形相， 能知是黠慧。 依分別可別， 此是分別相； 依止於分別， 分別于現生。 一一別和合， 是一種子因； 客二法是二， 故人心不生。 分別心心法， 住於二界中； 現生於諸法， 彼體是虛妄。 因依現和合， 故有十二入； 依因觀和合， 我不說是法。 如鏡中見像， 眼𪾼見毛輪； 如是依熏心， 愚癡人心見。 共分別可別， 而生於分別； 如外
【現代漢語翻譯】 現代漢語譯本 有四種平等，相互依存並影響眾生的出生； 無我的境界也是一種平等，這是四種修行者的法則。 轉化所有各種見解，區分可以區分的事物； 不執著于『見』，也不執著于『生』，所以我說一切唯心所造。 既不是完全的『有』，也不是完全的『無』，超越了『有』和『無』的本體； 真如（Tathata，事物的真實如是的狀態）超越了心的範疇，所以我說一切唯心所造。 真如（Tathata，事物的真實如是的狀態）是空性（Sunyata，空無自性）的實際體現，是涅槃（Nirvana，解脫）和法界（Dharmadhatu，諸法實相）的境界； 意生身（Manomayakaya，由意念產生的身）和心，所以我說一切唯心所造。 區分是依賴於熏習（Vasanas，習氣）而產生的，種種的熏習產生種種的現象； 眾生（Sattva，有情眾生）的心向外看，所以我說一切唯心所造。 可見之物並非存在於心外，所見到的種種都是心的顯現； 身體、資生之物以及維持生命的存在，所以我說一切唯心所造。 所有聲聞（Sravaka，聽聞佛法而證悟的弟子）的盡智（Ksayajnana，斷盡煩惱的智慧），諸佛如來（Tathagata，如實而來者）的出生； 一切辟支佛（Pratyekabuddha，緣覺佛），都是不依賴和合而生的。 沒有外在的色相，是自心見到外在的法； 覺知到自己的心，愚昧的人卻分別執著于有為法（Samskrta-dharma，因緣和合而成的法）。 愚昧的人不知道外境是自心的顯現，卻執著于自心所見的種種； 用譬喻來遮止愚人的執著，他們卻執著於四種法。 沒有原因，沒有分別，用五種論來譬喻； 能夠了解自心的本體和形相，就是有智慧的人。 依賴於分別才能進行區分，這就是分別的相； 依賴於分別，才能分別現生的事物。 一一區分和合，是一種子因； 客體和二法是二元對立的，所以人心無法產生。 分別心和心法，存在於二界之中； 現生於諸法，它們的本體是虛妄的。 因、依、現和合，所以有十二入（Dvadashayatana，內六根和外六塵）； 依賴於因來觀察和合，我不說這是法。 如同在鏡子中看到影像，眼睛昏花時看到毛輪； 如同這樣，依賴於熏習的心，愚癡的人心生出種種見解。 共同分別可以區分，從而產生分別； 如同外...
【English Translation】 English version There are four kinds of equality, mutually dependent and affecting the birth of beings; The state of no-self is also a kind of equality, which is the law for the four kinds of practitioners. Transform all kinds of views, distinguishing what can be distinguished; Not clinging to 'seeing' nor clinging to 'birth', therefore I say everything is mind-made. It is neither completely 'being' nor completely 'non-being', transcending the substance of 'being' and 'non-being'; Tathata (the suchness of things) transcends the realm of the mind, therefore I say everything is mind-made. Tathata (the suchness of things) is the actual manifestation of Sunyata (emptiness of self-nature), the realm of Nirvana (liberation) and Dharmadhatu (the reality of all dharmas); Manomayakaya (body made of mind) and mind, therefore I say everything is mind-made. Distinction arises depending on Vasanas (habitual tendencies), and various Vasanas produce various phenomena; Sentient beings (Sattva) look outward with their minds, therefore I say everything is mind-made. Visible things do not exist outside the mind, and all that is seen is a manifestation of the mind; The body, the necessities of life, and the existence that sustains life, therefore I say everything is mind-made. The Ksayajnana (wisdom of exhaustion of afflictions) of all Sravakas (disciples who attain enlightenment by hearing the Dharma), the birth of all Buddhas Tathagatas (those who come as they are); All Pratyekabuddhas (Solitary Buddhas) are born without relying on combination. There are no external forms, it is the mind that sees external dharmas; Being aware of one's own mind, foolish people cling to conditioned dharmas (Samskrta-dharma). Foolish people do not know that the external environment is a manifestation of their own mind, but cling to what their mind sees; Use metaphors to stop the clinging of fools, but they cling to the four dharmas. Without cause, without distinction, use five kinds of arguments as metaphors; Being able to understand the substance and form of one's own mind is wisdom. Relying on distinction to make distinctions, this is the characteristic of distinction; Relying on distinction to distinguish present phenomena. Distinguishing and combining one by one is a seed cause; The object and the two dharmas are dualistic, so the human mind cannot arise. The discriminating mind and the mind-dharmas exist in the two realms; The present phenomena of all dharmas, their substance is illusory. Cause, dependence, and present combination, therefore there are twelve entrances (Dvadashayatana, the six internal sense organs and the six external sense objects); Relying on cause to observe combination, I do not say this is Dharma. Like seeing an image in a mirror, seeing a hair-wheel when the eyes are blurred; Like this, relying on the mind of Vasanas, the foolish mind produces various views. Common distinctions can be distinguished, thus producing distinctions; Like the outside...
道分別， 無如是外相。 如人不識繩， 而取以為蛇； 不識自心義， 分別于外法。 而乘于乘體， 離於一二中； 以分別于乘， 是自心過失。 依何法何體， 分別不能見； 不得言彼無， 諸法體如是。 依有故言無， 依無故言有； 故不得言無， 亦不得言有。 即分別分別， 此非彼法體； 云何見無體， 而生於分別？ 色體無色身， 如瓶及疊等； 可見是無法， 云何有分別？ 『若分別是迷， 有為法無始； 何法迷眾生？ 牟尼為我說。』 諸法無法體， 而說惟是心； 不見於自心， 而起于分別。 若分別是無， 如愚癡分別； 彼法無異體， 而智不能覺。 若聖有彼法， 非凡妄分別； 若聖妄有彼， 聖愚癡無別。 聖人無迷惑， 以得心清凈； 愚人無信心， 故分別分別。 如母為諸子， 虛空將果來； 汝取果莫啼， 兒取種種果。 我于諸眾生， 分別種種果； 令貪種種說， 離有無朋黨。 若本無法體， 非因非從因； 本不生始生， 亦無其身體。 無身亦非生， 離因緣無處； 生滅諸法體， 離因緣處無。 略觀察如是
【現代漢語翻譯】 現代漢語譯本 道的區分，沒有那樣的外在表象。 就像人不認識繩子，卻把它當作蛇一樣； 不認識自己心的真實意義，就對外在的法進行分別。 而安住于乘（Yana）的本體，遠離單一和二元的對立； 以分別心來對待乘，這是自己心的過失。 依靠什麼法，什麼本體，分別都不能真正見到； 但也不能說它不存在，因為諸法的本體就是如此。 依靠『有』的觀念來說『無』，依靠『無』的觀念來說『有』； 所以不能說它沒有，也不能說它有。 即便是分別本身，也不是其他法的本體； 如果根本沒有本體，又怎麼會產生分別呢？ 色的本體沒有色身，就像瓶子和布匹等等； 可見的都是沒有實體的，又怎麼會有分別呢？ 『如果分別是一種迷惑，有為法（conditioned dharma）是無始的； 那麼是什麼法迷惑了眾生呢？牟尼（Muni，佛的稱號）請為我解說。』 諸法沒有實在的本體，所以才說一切唯是心； 因為不能見到自己的心，所以才產生分別。 如果分別本身是虛無的，就像愚癡的分別一樣； 那麼這種法就沒有不同的本體，而智慧也無法覺察。 如果聖人有這種法，那就不是凡夫的虛妄分別； 如果聖人虛妄地擁有它，那麼聖人和愚癡的人就沒有區別了。 聖人沒有迷惑，因為他們獲得了心的清凈； 愚人沒有信心，所以才會分別又分別。 就像母親爲了孩子們，虛空帶來果實一樣； 你拿走果實不要哭泣，孩子們拿走各種各樣的果實。 我對一切眾生，分別給予種種果報； 使他們貪求種種說法，遠離『有』和『無』的偏見。 如果事物原本沒有本體，既不是原因也不是從原因產生； 原本不生，現在才生，也沒有它的身體。 沒有身體，也不是生，脫離因緣就沒有存在之處； 生滅諸法的本體，脫離因緣之處是沒有的。 簡略的觀察就是這樣。
【English Translation】 English version The distinctions of paths have no such external appearances. Like a person who doesn't recognize a rope and mistakes it for a snake; Not recognizing the meaning of one's own mind, one makes distinctions about external dharmas (phenomena). And abiding in the essence of the Yana (vehicle), away from the duality of one and two; To discriminate about the Yana is a fault of one's own mind. Relying on what dharma, what essence, can't distinctions truly be seen; But one cannot say it doesn't exist, for the essence of all dharmas is such. Relying on 'existence' to speak of 'non-existence', relying on 'non-existence' to speak of 'existence'; Therefore, one cannot say it doesn't exist, nor can one say it exists. Even the distinctions themselves are not the essence of other dharmas; If there is fundamentally no essence, how can distinctions arise? The essence of form has no physical body, like a bottle and cloth, etc.; What is visible has no substance, how can there be distinctions? 'If distinctions are a delusion, conditioned dharmas are without beginning; Then what dharma deludes sentient beings? Muni (Sage, epithet of Buddha), please explain to me.' Dharmas have no real essence, therefore it is said that everything is only mind; Because one cannot see one's own mind, distinctions arise. If distinctions themselves are empty, like foolish distinctions; Then this dharma has no different essence, and wisdom cannot perceive it. If a sage has this dharma, then it is not the false distinctions of ordinary beings; If a sage falsely possesses it, then there is no difference between a sage and a fool. Sages have no delusion, because they have attained purity of mind; Fools have no faith, therefore they make distinctions upon distinctions. Like a mother for her children, the void brings forth fruits; Take the fruit and do not cry, children take all kinds of fruits. To all sentient beings, I give various kinds of rewards respectively; Causing them to crave various teachings, away from the biases of 'existence' and 'non-existence'. If things originally have no essence, neither cause nor arising from cause; Originally not born, now born, nor does it have its body. Without a body, nor is it born, apart from conditions there is no place; The essence of dharmas of arising and ceasing, apart from conditions there is no place. Brief observation is like this.
， 有無非余處； 從因緣生法， 智者莫分別。 說一體二體， 外道愚癡說； 世間如幻夢， 不從因緣生。 依言語境界， 大乘無上法； 我依了義說， 而愚癡不覺。 聲聞及外道， 依嫉妒說法； 于義不相應， 以依妄覺說。 相體及形相， 名是四種法； 觀于如是法， 故生於分別。 分別一二多， 彼隨梵天縛； 日月及諸天， 是見非我子。 聖人見正法， 以如實修行； 能轉虛妄相， 亦離於去來。 此是解脫印， 我教諸佛子； 離於有無法， 亦離去來相。 轉種種色識， 若滅一切業； 不應常無常， 無世間生法。 于轉時若滅， 色離於彼處； 離於無過失， 業住阿梨耶。 色是滅體相， 識中有亦爾； 色識共和合， 而不失諸業。 若共彼和合， 眾生失諸業； 若滅和合業， 無縛無涅槃。 若共于彼滅， 生於世間中； 色亦共和合， 無差別應有。 有別亦無別， 但是心分別； 諸法無滅體， 離有無朋黨。 假名因緣法， 迭共無差別； 如色中無常， 迭共生諸法。 離於彼此相， 分別不可知； 無有有何成？ 如
【現代漢語翻譯】 現代漢語譯本： 沒有不是余處； 從因緣生法， 智者不要分別。 說一體二體， 外道愚癡說； 世間如幻夢， 不從因緣生。 依言語境界， 大乘無上法； 我依了義說， 而愚癡不覺。 聲聞及外道， 依嫉妒說法； 于義不相應， 以依妄覺說。 相體及形相， 名是四種法； 觀于如是法， 故生於分別。 分別一二多， 彼隨梵天（Brahmā）縛； 日月及諸天， 是見非我子。 聖人見正法， 以如實修行； 能轉虛妄相， 亦離於去來。 此是解脫印， 我教諸佛子； 離於有無法， 亦離去來相。 轉種種色識， 若滅一切業； 不應常無常， 無世間生法。 于轉時若滅， 色離於彼處； 離於無過失， 業住阿梨耶（Ālaya）。 色是滅體相， 識中有亦爾； 色識共和合， 而不失諸業。 若共彼和合， 眾生失諸業； 若滅和合業， 無縛無涅槃（Nirvana）。 若共于彼滅， 生於世間中； 色亦共和合， 無差別應有。 有別亦無別， 但是心分別； 諸法無滅體， 離有無朋黨。 假名因緣法， 迭共無差別； 如色中無常， 迭共生諸法。 離於彼此相， 分別不可知； 無有有何成？ 如
【English Translation】 English version: There is nowhere that is not the remainder; From conditioned arising (hetu-pratyaya) come phenomena, the wise do not discriminate. To speak of one entity or two entities, is the foolish talk of outsiders (tirthika); The world is like an illusion or a dream, it does not arise from conditions. Relying on the realm of language, the unsurpassed Dharma of the Great Vehicle (Mahayana); I speak according to the definitive meaning (nitartha), but the foolish are not aware. The Hearers (sravaka) and outsiders (tirthika), rely on jealousy to expound the Dharma; Not corresponding to the meaning, they speak relying on false perceptions. Essence, substance, and form, these four are called 'dharmas'; Observing such dharmas, thus arises discrimination. Discriminating one, two, or many, they are bound by Brahma (Brahmā); The sun, moon, and all the gods, this view is not my teaching. The saints see the true Dharma, and cultivate it according to reality; They can transform illusory appearances, and also are apart from going and coming. This is the seal of liberation, I teach all the Buddha's sons; Apart from existence and non-existence, also apart from the appearance of going and coming. Transforming various forms and consciousness, if all karma is extinguished; It should not be permanent or impermanent, there is no arising of phenomena in the world. If, at the time of transformation, it is extinguished, form departs from that place; Apart from being without fault, karma dwells in the Alaya (Ālaya). Form is the appearance of the extinguished substance, it is also thus in consciousness; Form and consciousness together combine, and do not lose all karmas. If they combine together, sentient beings lose all karmas; If combined karma is extinguished, there is no bondage and no Nirvana (Nirvana). If they are extinguished together, they are born in the world; Form also combines together, there should be no difference. There is difference and no difference, but it is the discrimination of the mind; All dharmas have no extinguished substance, apart from the factions of existence and non-existence. Provisional name, conditioned phenomena, mutually without difference; Like impermanence in form, mutually arising all dharmas. Apart from the appearance of this and that, discrimination is unknowable; Without existence, what is accomplished? Like
色中無常。 若善見分別， 即不起他力； 見於他力法， 亦不起分別。 若滅于分別， 是滅於我法； 於我法中作， 亦謗于有無。 是諸謗法人， 於何時中有？ 是滅我法輪， 不得共彼語。 智者不共語， 不共比丘法； 已滅于分別， 妄見離有無。 見如毛輪幻， 如夢乾闥婆； 亦見如陽焰， 時見於有無。 彼人不覺佛， 若有人攝彼； 彼人墮二邊， 亦壞於餘人。 若知寂靜法， 是實修行者； 離於有無法， 應攝取彼人。 如有處可出， 金銀諸珍寶； 無業作種種， 而眾生受用。 眾生真如性， 不由於業有； 不見故無業， 亦非作業生。 諸法無法體， 如聖人分別； 而有于諸法， 如愚癡分別。 若法無如是， 如愚癡分別； 無有一切法， 眾生亦無染。 諸法依心有， 煩惱亦如是； 生死諸世間， 隨於諸根轉。 無明愛和合， 而生於諸身； 餘人恒無法， 如愚癡分別。 若人法不生， 行者不見根； 若諸法是無， 能作世間因。 愚人離於作， 自然應解脫； 愚聖無差別， 有無雲何成？ 聖人無法體， 以修三解脫
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，物質）之中沒有永恒不變的實體。 如果能正確地觀察和分辨，就不會產生依賴於外力的想法； 如果看到依賴於外力的法（Dharma，佛法），也不會產生分別心。 如果滅除了分別心，就是滅除了對『我』和『法』的執著； 在『我』和『法』的執著中造作，也是誹謗『有』和『無』。 這些誹謗佛法的人，在什麼時候才會有所覺悟呢？ 他們滅絕佛法的法輪（Dharmachakra，佛法之輪），不要和他們交談。 智者不與他們交談，不與違背比丘（Bhiksu，出家修行者）戒律的人交往； 已經滅除了分別心，卻錯誤地認為存在脫離『有』和『無』的狀態。 他們所見如同旋轉的毛輪，如同虛幻的幻象； 也如同海市蜃樓，時而看到『有』，時而看到『無』。 這些人不覺悟佛法，如果有人攝受他們； 這些人會墮入『有』和『無』的二邊，也會毀壞其他人。 如果知道寂靜的法，才是真正的修行者； 遠離『有』和『無』的執著，應該攝取這樣的人。 如同某個地方可以出產黃金、白銀等各種珍寶； 雖然沒有造作，眾生卻可以受用。 眾生的真如自性（Tathata，如實），不是由業力所決定的； 因為沒有看見，所以沒有業力，也不是由造作業力而產生。 諸法（Dharmas，一切事物）沒有實在的本體，這是聖人的分辨； 而執著于諸法的存在，如同愚癡之人的分別。 如果法不是像愚癡之人所分別的那樣； 那麼就沒有一切法，眾生也沒有污染。 諸法依心而有，煩惱也是如此； 生死輪迴的世間，隨著諸根（感官）而流轉。 無明（Avidyā，無知）和愛慾（Tanha，渴愛）結合，就產生了各種身軀； 其他人總是認為沒有法，如同愚癡之人的分別。 如果人的法不生起，修行者就看不見根源； 如果諸法是空無的，又怎麼能作為世間的因呢？ 愚人如果停止造作，自然就應該解脫； 愚人和聖人沒有差別，『有』和『無』又怎麼能成立呢？ 聖人沒有法的實體，通過修習三種解脫法門（三解脫門，空、無相、無作）
【English Translation】 English version In Rūpa (form, matter) there is no impermanence. If one can discern and differentiate well, Then one will not give rise to reliance on external forces; Seeing the Dharma (teachings) that relies on external forces, One will also not give rise to discrimination. If one extinguishes discrimination, It is extinguishing attachment to 'self' and 'Dharma'; Acting within the attachment to 'self' and 'Dharma', Is also slandering 'existence' and 'non-existence'. When will these slanderers of the Dharma Have any awakening? They extinguish the Dharmachakra (Wheel of Dharma), Do not converse with them. The wise do not converse with them, Nor associate with those who violate the Bhiksu (monk) precepts; Having extinguished discrimination, They falsely believe in a state detached from 'existence' and 'non-existence'. Their vision is like a whirling hair, like an illusory phantom; Also like a mirage, sometimes seeing 'existence', sometimes seeing 'non-existence'. These people do not awaken to the Buddha's teachings, if someone embraces them; These people will fall into the two extremes of 'existence' and 'non-existence', and will also ruin others. If one knows the Dharma of tranquility, that is the true practitioner; Detached from the attachment to 'existence' and 'non-existence', one should embrace such a person. It is like a place where gold, silver, and various treasures can be extracted; Although there is no action, sentient beings can enjoy them. The Tathata (suchness) of sentient beings is not determined by karma; Because one does not see, there is no karma, nor is it born from creating karma. Dharmas (all phenomena) have no real substance, this is the discernment of the sages; While clinging to the existence of Dharmas is like the discrimination of the foolish. If the Dharma is not as the foolish discriminate; Then there is no Dharma, and sentient beings have no defilement. Dharmas exist dependent on the mind, so are afflictions; The world of Samsara (birth and death) revolves with the senses. Avidyā (ignorance) and Tanha (craving) combine, and give rise to various bodies; Others always think there is no Dharma, like the discrimination of the foolish. If a person's Dharma does not arise, the practitioner does not see the root; If all Dharmas are empty, how can they be the cause of the world? If fools cease to act, they should naturally be liberated; If there is no difference between fools and sages, how can 'existence' and 'non-existence' be established? Sages have no substance of Dharma, through cultivating the three doors of liberation (emptiness, signlessness, non-action)
； 五陰及人法， 有同有異相。 諸因緣及根， 我為聲聞說； 無因惟於心， 妙事及諸地。 內身真如凈， 為諸佛子說； 于未來世有， 謗於我法輪。 身披于袈裟， 說有無諸法； 無法因緣有， 是聖人境界。 分別無法體， 妄覺者分別； 未來世有人， 啖糠愚癡種。 無因而邪見， 破壞世間人； 從微塵生世， 而微塵無因。 九種物是常， 邪見如是說； 從物生於物， 功德生功德。 此法異於法， 分別是體是； 若本無始生， 世間應有本。 我說於世間， 無有于本際； 三界諸眾生， 是本無始生。 狗駝驢無角， 必應生無疑； 眼本無始有， 色及識亦爾。 席冠白疊等， 泥團中應生； 于疊中無瓶， 蒲中亦無疊。 一於一中實， 何故因不生？ 即命即是身， 是本無始生。 此是他說法， 我說諸法異； 我領因緣法， 然後遮他法。 遮彼邪見者， 后說于自法； 故領外道法， 然後說正法。 恐諸弟子迷， 立於有無法； 從勝人生世， 迦毗羅惡意。 為諸弟子說， 諸功德轉變； 非實非不實， 非從緣即緣。 以
【現代漢語翻譯】 現代漢語譯本： 五蘊（Wuyun，構成人的五種要素）和人法，有相同之處，也有不同之處。 諸多的因緣和六根（Liugen，眼、耳、鼻、舌、身、意），我為聲聞（Shengwen，聽聞佛法而修行的弟子）解說； 無因的道理只在於心，以及微妙之事和各個菩薩的階位（地）。 內在身心的真如清凈之理，是為諸佛之子（菩薩）解說的； 在未來世，會有人誹謗我的法輪（佛法）。 他們身披袈裟，卻說有和無的各種法； 沒有法是因為因緣而生，這是聖人的境界。 分別沒有法體的，是妄覺者的分別； 未來世會有人，像吃糠一樣愚癡。 因為沒有因而是邪見，破壞世間的人； 說世界是從微塵產生的，而微塵卻沒有原因。 說九種東西是常住不變的，邪見是這樣說的； 說事物是從事物產生的，功德是從功德產生的。 說這個法不同於那個法，分別什麼是體。 如果一切事物都是本來無始而生的，那麼世間應該有個本源。 我說在世間，沒有所謂的本際（根本的邊際）； 三界（San jie，欲界、色界、無色界）的眾生，都是本來無始而生的。 就像狗、駱駝、驢沒有角，必定會出生一樣，毫無疑問； 眼睛本來就是無始有的，色（Se，顏色、形色）和識（Shi，意識）也是如此。 蓆子、帽子、白布等等，應該從泥土中產生； 在白布中沒有瓶子，在蒲草中也沒有白布。 如果一就是一，真實不虛，為什麼因不能生果呢？ 說生命就是身體，是本來無始而生的。 這些是他們的說法，我說諸法是不同的； 我領悟了因緣法，然後才能駁斥他們的法。 駁斥那些邪見的人，之後才能說自己的法； 所以要先了解外道法，然後才能說正法。 恐怕弟子們迷惑，才設立有和無的法； 說世界是從勝人產生的，迦毗羅（Jia piluo，古印度思想家）心懷惡意。 為弟子們解說，諸功德的轉變； 不是真實的，也不是不真實的，不是從緣而生，也不是不從緣而生。
【English Translation】 English version: The five skandhas (Wuyun, the five aggregates that constitute a person) and the laws of humans have similarities and differences. I explain the many causes and conditions and the six roots (Liugen, eyes, ears, nose, tongue, body, and mind) to the Shravakas (Shengwen, disciples who practice by listening to the Buddha's teachings); The principle of no cause lies only in the mind, as well as subtle matters and the various stages (grounds) of Bodhisattvas. The pure principle of true thusness within the inner body and mind is explained for the sons of the Buddhas (Bodhisattvas); In the future, there will be people who slander my Dharma wheel (Buddha's teachings). They wear the kasaya (robes), but speak of the various dharmas of existence and non-existence; There is no dharma that arises from causes and conditions; this is the realm of the sages. Those who distinguish the absence of a dharma body are those with deluded awareness; In the future, there will be people who are as foolish as eating chaff. Because there is no cause, there is wrong view, destroying the people of the world; They say the world arises from dust particles, but the dust particles have no cause. They say nine things are permanent, such is the wrong view; They say things arise from things, and merit arises from merit. They say this dharma is different from that dharma, distinguishing what is the substance. If all things were originally born without beginning, then the world should have an origin. I say that in the world, there is no so-called ultimate boundary (fundamental limit); The sentient beings of the three realms (San jie, the desire realm, the form realm, and the formless realm) are all born without beginning. Just as dogs, camels, and donkeys are born without horns, there is no doubt; The eye is originally without beginning, and so are form (Se, color and shape) and consciousness (Shi, awareness). Mats, hats, white cloth, etc., should arise from mud; There is no bottle in white cloth, and there is no white cloth in reeds. If one is one, true and not false, why can't cause produce effect? They say that life is the body, born without beginning. These are their teachings; I say that all dharmas are different; I understand the Dharma of Dependent Origination, and then I can refute their Dharma. Those who refute those wrong views can then speak of their own Dharma; Therefore, one must first understand the doctrines of external paths, and then one can speak of the true Dharma. Fearing that disciples would be confused, the dharmas of existence and non-existence are established; They say the world arises from superior beings; Kapila (Jia piluo, an ancient Indian thinker) harbors malicious intent. Explaining to the disciples the transformations of all merits; It is neither real nor unreal, neither arising from conditions nor not arising from conditions.
無諸因緣， 無實法不生； 離於有無法， 離因亦離緣。 離於生滅法， 自法離可見； 世間如幻夢， 離諸因緣法。 立因緣者見， 是故生分別； 如禽獸愛水， 乾闥婆毛輪。 離於有無法， 離因及於緣； 見三有無因， 如是見凈心。 何等人無事？ 但有于內心； 遠離於心事， 不得說惟心。 若觀于外事， 眾生起於心； 云何心無因？ 不得說惟心。 真如惟心有， 何人無聖法？ 有及於非有， 彼不解我法。 能取可取法， 若心如是生； 此是世間心， 不應說惟心。 身資生住持， 若如夢中生； 應有二種心， 而心無二相。 如刀不自割， 指亦不自指； 如心不自見， 其事亦如是。 非他非因緣， 分別分別事； 五法及二心， 寂靜無如是。 能生及於生， 及二種法相； 我意無能生， 說法無自相。 種種形相體， 若生於分別； 虛空兔角等， 彼體無應生。 若有諸法相， 應有于外事； 以無外分別， 離心更無法。 于無始世間， 無有外諸法； 以心無生因， 而見於外義。 若無因生長， 兔角亦應生； 以無因增長
【現代漢語翻譯】 現代漢語譯本 沒有各種因緣，沒有實在的法能夠產生； 遠離存在和不存在，遠離因也遠離緣。 遠離生滅的法，自身的法遠離可見； 世間如同幻象和夢境，遠離各種因緣法。 建立因緣的人會產生見解，因此產生分別； 如同禽獸喜愛水，乾闥婆（Gandharva，天神）的毛輪。 遠離存在和不存在，遠離因和緣； 見到三有（欲有、色有、無色有）沒有原因，這樣見到清凈的心。 什麼樣的人沒有事？只有內心； 遠離內心的事，不能說只有心。 如果觀察外在的事物，眾生就會生起心； 怎麼能說心沒有原因？不能說只有心。 真如（Tathata，事物的真實本性）只有在心中存在，什麼人沒有聖法？ 存在和不存在，他們不瞭解我的法。 能取和可取的法，如果心這樣產生； 這是世間的心，不應該說只有心。 身體和資生（生活所需）的住持，如果像夢中產生一樣； 應該有兩種心，而心沒有兩種相。 如同刀不能自己割，手指也不能自己指； 如同心不能自己見，事情也是這樣。 不是他，也不是因緣，分別分別的事； 五法（名、相、分別、正智、如如）和二心（染心、凈心），寂靜沒有像這樣。 能生和所生，以及兩種法的相； 我的意思是沒有能生，說法沒有自相。 各種形狀的體，如果產生於分別； 如同虛空和兔角等，它們的體不應該產生。 如果存在各種法的相，應該存在外在的事物； 因為沒有外在的分別，離開心就沒有法。 在無始的世間，沒有外在的各種法； 因為心沒有產生的因，而見到外在的意義。 如果沒有原因而生長，兔角也應該生長； 因為沒有原因而增長
【English Translation】 English version Without various causes and conditions, no real dharma arises; Away from existence and non-existence, away from cause and also away from condition. Away from the dharma of arising and ceasing, one's own dharma is far from being seen; The world is like illusions and dreams, away from all dharmas of causes and conditions. Those who establish causes and conditions have views, therefore distinctions arise; Like birds and beasts loving water, the hair wheel of the Gandharvas (celestial musicians). Away from existence and non-existence, away from cause and from condition; Seeing the three realms of existence (desire realm, form realm, formless realm) without cause, thus seeing the pure mind. What kind of person has no affairs? Only the inner mind; Away from the affairs of the mind, it cannot be said that there is only mind. If one observes external things, sentient beings will give rise to mind; How can it be said that the mind has no cause? It cannot be said that there is only mind. Tathata (suchness, the true nature of things) exists only in the mind, what person has no noble dharma? Existence and non-existence, they do not understand my dharma. The grasper and the grasped dharma, if the mind arises in this way; This is the worldly mind, it should not be said that there is only mind. The body and the sustenance that maintains life, if they arise as in a dream; There should be two kinds of mind, but the mind has no two aspects. Like a knife cannot cut itself, a finger also cannot point at itself; Like the mind cannot see itself, the matter is also like this. Not other, not causes and conditions, distinguishing distinguished things; The five dharmas (name, form, discrimination, right knowledge, suchness) and the two minds (defiled mind, pure mind), are silent and not like this. The producer and the produced, and the two kinds of dharma characteristics; My meaning is that there is no producer, the dharma has no self-nature. Various shapes and forms, if they arise from discrimination; Like empty space and rabbit horns, their substance should not arise. If there are various dharma characteristics, there should be external things; Because there is no external discrimination, apart from the mind there is no dharma. In the beginningless world, there are no external dharmas; Because the mind has no cause of arising, one sees external meanings. If there is growth without cause, rabbit horns should also grow; Because there is growth without cause
， 云何生分別？ 如現在無法， 如是本亦無； 無體體和合， 云何心能生？ 真如空實際， 涅槃及法界； 一切諸法生， 是第一義法。 凡夫墮有無， 分別因及緣； 無因本不生， 不知於三有。 心見於可見， 無始因異見； 無始亦無法， 云何見異生？ 『若無物能生， 貧人應多財； 云何生無物？ 牟尼為我說。』 此一切無心， 而不無諸法； 乾闥婆夢幻， 諸法無因有。 無生無體相， 空法為我說； 離於和合法， 是不見諸法。 爾時空無生， 我說無法相； 夢及毛輪幻， 乾闥婆愛水。 無因而有見， 世間法亦爾； 如是和合一， 離於可見無。 非諸外道見， 和合無如是； 降伏依無因， 成就於無生。 若能成無生， 我法輪不滅； 說于無因相， 外道生怖畏。 云何為何人？ 何處來諸法？ 何處生於法？ 無因而生法。 生於無因中， 而無於二因； 若能智者見， 爾時轉邪見。 說生一切法， 無生為無物； 為觀諸因緣， 爾時轉邪見。 為有法有名， 為無法無名； 而無法不生， 亦非待因緣。 名非依於法，
【現代漢語翻譯】 現代漢語譯本： 問：如何產生分別（Vikalpa）？ 答：如果現在沒有法，那麼本來也沒有法；沒有自體，自體如何和合？心又如何能生起分別？ 真如（Tathata）、空（Sunyata）、實際（Bhūtakoti）、涅槃（Nirvana）以及法界（Dharmadhatu）；一切諸法的生起，這是第一義法。 凡夫沉溺於有和無的二元對立，分別因和緣；如果本來沒有因，就不會產生，他們不瞭解三有（Trāyastriṃśa）。 心看到可見之物，這是無始以來的不同見解；如果無始也沒有法，又如何產生不同的見解？ 『如果沒有東西能夠產生，那麼窮人應該有很多財富；如何能從無中生有？請牟尼（Muni）為我解說。』 這一切都是無心的，但並非沒有諸法；就像乾闥婆（Gandharva）的城市和夢幻一樣，諸法是無因而有的。 沒有生起，沒有自體和形相，我為你解說空法；遠離和合之法，就不能見到諸法。 那時空無生起，我說的是無法之相；就像夢境、毛輪幻覺、乾闥婆的城市和海市蜃樓。 無因而有見，世間法也是如此；就像這樣和合為一，離開了可見之物就沒有了。 這不是外道（Tirthika）所能見到的，和合並非如此；降伏于依賴無因，成就於無生。 如果能夠成就無生，我的法輪（Dharmacakra）就不會熄滅；宣說無因之相，外道會感到恐懼。 諸法從何而來？爲了誰而存在？在哪裡產生？諸法是無因而生的。 在無因中產生，而沒有兩種因；如果智者能夠看到這一點，那時就能轉變邪見。 說一切法都是生起的，無生就是沒有東西；爲了觀察諸因緣，那時就能轉變邪見。 是爲了有法而有名，還是爲了無法而無名？而無法不生起，也不是等待因緣。 名稱不是依賴於法， English version: Q: How does differentiation (Vikalpa) arise? A: If there is no dharma now, then there was also no dharma originally; without self-nature, how can self-nature combine? And how can the mind give rise to differentiation? Tathata (Suchness), Sunyata (Emptiness), Bhūtakoti (Reality-limit), Nirvana (Cessation), and Dharmadhatu (Dharma-realm); the arising of all dharmas, this is the supreme truth. Ordinary people are trapped in the duality of existence and non-existence, differentiating between cause and condition; if there is no cause originally, nothing will arise, and they do not understand the three realms of existence (Trāyastriṃśa). The mind sees visible objects, this is a different view from beginningless time; if there is no dharma from the beginning, how can different views arise? 'If nothing can arise, then the poor should have much wealth; how can something arise from nothing? Please, Muni (Sage), explain this to me.' All of this is without mind, but it is not without dharmas; like the city of Gandharvas (celestial musicians) and illusions, dharmas exist without cause. Without arising, without self-nature or form, I explain the empty dharma to you; being apart from the law of combination, one cannot see the dharmas. At that time, emptiness is without arising, I speak of the aspect of no-dharma; like dreams, visual illusions, the city of Gandharvas, and mirages. Seeing arises without cause, the worldly dharma is also like this; just like this combining into one, there is nothing apart from the visible. This is not what the Tirthikas (non-Buddhist ascetics) see, combination is not like this; subduing dependence on no-cause, one achieves no-birth. If one can achieve no-birth, my Dharmacakra (Wheel of Dharma) will not be extinguished; proclaiming the aspect of no-cause, the Tirthikas will feel fear. From where do dharmas come? For whom do they exist? Where do they arise? Dharmas arise without cause. Arising in no-cause, and without two causes; if the wise can see this, then they can transform wrong views. Saying that all dharmas arise, no-birth is nothing; in order to observe all causes and conditions, then one can transform wrong views. Is it for the sake of a dharma that there is a name, or for the sake of no-dharma that there is no name? And no-dharma does not arise, nor does it wait for causes and conditions. Name does not depend on dharma,
【English Translation】 English translation line 1 English translation line 2
而名非無體； 聲聞辟支佛， 外道非境界； 住七地菩薩， 彼則無生相。 轉于因緣法， 是故遮因義； 惟說依於心， 故我說無生。 無因生諸法， 離分別分別； 離立於有無， 故我說無生。 心離於可見， 亦離於二體； 轉于依止法， 故我說無生。 不失外法體， 亦不取內心， 離一切邪見， 此是無生相。 如是空無相， 一切應觀察， 非生空空法， 本不生是空。 諸因緣和合， 生及與于滅， 離於和合法， 不生亦不滅， 若離和合法， 更無實法體。 一體及異體， 如外道分別； 有無不生法， 非實生不生。 離於諸因緣， 生及與不生； 惟是于名字， 彼此迭共鎖。 可生體畢無， 差別因緣鎖； 離可生無生， 是離諸外道。 我說惟是鎖， 而凡夫不知； 而可生法體， 離鎖更無別。 彼人無說因， 破滅壞諸鎖。 如燈了諸物， 鎖亦應能了； 若更有別法， 離於鉤鎖體。 無體亦不生， 自性如虛空； 離於鉤鎖法， 愚癡異分別。 此是異不生， 聖人所得法； 彼法生不生， 不生是無生。 若見諸世間， 即是緣鉤
【現代漢語翻譯】 現代漢語譯本 而名字並非沒有本體； 聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者），不是外道（Tīrthika，佛教以外的修行者）所能理解的境界； 安住於七地（第七個菩薩階位）的菩薩，他們證悟到沒有生滅的現象。 轉化因緣法，因此遮止因的意義； 只說依存於心，所以我說沒有生。 諸法並非無因而生，是遠離分別的分別； 是遠離執著于有和無，所以我說沒有生。 心遠離可見之物，也遠離二元對立的本體； 轉化依止法，所以我說沒有生。 不失去外法的本體，也不執取內心， 遠離一切邪見，這就是無生的現象。 應當這樣觀察空和無相， 不是先生出空，再有空法，而是本來就不生，這就是空。 諸因緣和合，產生生和滅， 遠離和合之法，就沒有生也沒有滅， 如果離開了和合之法，就沒有實在的法體。 一體和異體，就像外道所分別的那樣； 有、無、不生之法，並非真實的生與不生。 遠離諸因緣，生和不生； 只是名字而已，彼此互相鉤鎖。 可生的本體完全沒有，差別因緣互相鉤鎖； 遠離可生和無生，就是遠離諸外道。 我說這只是鉤鎖，而凡夫卻不知道； 而可生之法體，離開了鉤鎖就沒有差別。 那些人沒有能說的因，破滅和破壞諸鉤鎖。 就像燈能照亮諸物，鉤鎖也應該能了知； 如果還有別的法，離開了鉤鎖的本體。 沒有本體也不生，自性就像虛空一樣； 遠離鉤鎖之法，愚癡的人才會做不同的分別。 這是不同的不生，是聖人所證得的法； 那個法生與不生，不生就是無生。 如果看見諸世間，那就是緣鉤。
【English Translation】 English version And names are not without substance; Śrāvakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas), are not the realm of outsiders (Tīrthikas, non-Buddhists); Bodhisattvas abiding in the seventh ground (seventh stage of a Bodhisattva), they realize the aspect of no arising. Transforming the law of conditions, therefore negating the meaning of cause; Only speaking of reliance on the mind, therefore I say no arising. All dharmas are not born without cause, it is discrimination that is free from discrimination; It is being free from establishing existence and non-existence, therefore I say no arising. The mind is apart from the visible, and also apart from the two entities; Transforming the law of dependence, therefore I say no arising. Not losing the substance of external dharmas, nor grasping the inner mind, Being apart from all wrong views, this is the aspect of no arising. Thus emptiness and no-form, all should observe, Not that emptiness is born first, then there is the dharma of emptiness, but originally there is no birth, this is emptiness. All causes and conditions come together, giving rise to birth and extinction, Being apart from the law of coming together, there is neither birth nor extinction, If apart from the law of coming together, there is no real substance of dharma. One entity and different entities, like the distinctions made by outsiders; The dharma of existence, non-existence, and non-arising, is not real birth or non-birth. Being apart from all causes and conditions, birth and non-birth; It is only names, mutually interlocked with each other. The substance of what can be born is completely absent, different causes and conditions interlock; Being apart from what can be born and non-birth, is being apart from all outsiders. I say it is only a lock, but ordinary people do not know; And the substance of what can be born, apart from the lock, there is no difference. Those people have no cause to speak of, destroying and breaking all locks. Just as a lamp illuminates all things, the lock should also be able to know; If there is another dharma, apart from the substance of the hook and lock. Without substance and not born, its nature is like empty space; Being apart from the dharma of the hook and lock, only foolish people make different distinctions. This is different non-birth, the dharma attained by sages; That dharma, birth and non-birth, non-birth is no arising. If one sees all the worlds, that is the hook of conditions.
鎖； 世誰是鉤鎖， 爾時心得定。 無明愛業等， 是內鉤鎖法， 幢泥團輪等， 子四大外法。 依於他法體， 是從因緣生， 非惟鉤鎖體， 不住量阿含。 若可生法無， 智何法為因？ 彼法迭共生， 非是諸因緣。 暖濕動及堅， 愚癡分別法； 此鉤鎖無法， 是故無體相。 如醫師依病， 說治病差別； 而論無差別， 依病故差別。 我依眾生身， 為說煩惱濁， 知諸根及力， 我為愚法說。 煩惱根差別， 我教無差別， 我惟有一乘， 清涼八聖道。 瓶疊冠及角， 兔角無是因； 無因依彼生， 而無彼因法； 而彼是無法， 汝不得取無。 依有因故無， 依無不相應； 有法對於無， 是共相待法。 若依少有法， 見於少有法； 無因見少法， 少法是無因。 若彼依余法， 彼此迭共見； 如是無窮過， 少亦無少體。 依於色木等， 如幻可見法； 如是依止事， 人見有種種。 幻師非色等， 非木亦非石； 愚癡見如幻， 依止於幻身。 依止於實事， 若見於少事； 見時無二法， 云何見少事？ 分別無分別， 而非無分別；
【現代漢語翻譯】 現代漢語譯本： 鎖： 世間誰是鉤鎖？那時心得安定。 無明（avidyā，指對實相的無知）愛（trsna，指渴愛）業（karma，指行為）等，是內在的鉤鎖之法； 幢（dhvaja，旗幟）泥團（kardamakaya，泥土堆）輪（cakra，輪子）等，子（putra，兒子）四大（catvāri mahābhūtāni，地、水、火、風）是外在的法。 依賴於其他的法體，是從因緣（hetupratyaya，原因和條件）而生； 不僅僅是鉤鎖的本體，不住于量阿含（āgama，聖典）。 如果可生的法不存在，智慧以什麼法為因？ 那些法互相交替共同產生，不是諸多的因緣。 暖、濕、動及堅，是愚癡分別的法； 此鉤鎖沒有法，所以沒有本體和相狀。 如醫師依據病情，說治療疾病的差別； 而從理論上說沒有差別，只是依據病情而有差別。 我依據眾生的身體，為他們說煩惱的污濁， 瞭解諸根（indriya，感覺器官）及力（bala，力量），我為愚昧的法說。 煩惱的根源有差別，我教導的（解脫）沒有差別， 我只有一乘（ekayāna，唯一的道路），清涼的八聖道（āryāṣṭāṅgamārga，八正道）。 瓶子、疊起來的東西、帽子和角，兔角不是原因； 沒有原因依賴於它而生，卻沒有那個原因的法； 而那個是沒有法，你不能執取沒有。 依據有因而產生沒有，依據沒有則不相應； 有法對應于沒有，是互相依賴的法。 如果依據少許有法，見到少許有法； 沒有原因見到少法，少法是沒有原因的。 如果它依賴於其他的法，彼此交替共同見到； 這樣就會有無窮的過失，少也失去了少的本體。 依賴於顏色、木頭等，如幻象般可見的法； 像這樣依賴於事物，人們看到有種種不同。 幻術師不是顏色等，不是木頭也不是石頭； 愚癡的人看到如幻象，依賴於幻象的身體。 如果依賴於真實的事物，看到少許的事物； 見到時沒有兩種法，怎麼能見到少許的事物？ 分別是無分別，而不是沒有分別；
【English Translation】 English version: Lock: Who in the world is the hook and lock? At that time, the mind becomes stable. Ignorance (avidyā), craving (trsna), karma (karma), etc., are the inner hook and lock dharmas; Banners (dhvaja), mud mounds (kardamakaya), wheels (cakra), etc., son (putra), the four great elements (catvāri mahābhūtāni: earth, water, fire, wind) are external dharmas. Relying on other dharma entities, they arise from causes and conditions (hetupratyaya); Not only the entity of the hook and lock, but also not abiding in the Agama (āgama, scriptures). If the dharma that can be born does not exist, what dharma does wisdom take as its cause? Those dharmas arise mutually and jointly, not from various causes and conditions. Warmth, moisture, movement, and solidity are dharmas distinguished by ignorance; This hook and lock has no dharma, therefore it has no entity or characteristics. Like a doctor who, based on the illness, speaks of the differences in treating the disease; But theoretically there is no difference, only differences based on the illness. I, based on the bodies of sentient beings, speak of the turbidity of afflictions for them, Knowing the faculties (indriya) and powers (bala), I speak for the ignorant dharmas. The roots of afflictions have differences, but my teachings (of liberation) have no difference, I only have one vehicle (ekayāna), the cool and clear Noble Eightfold Path (āryāṣṭāṅgamārga). A pot, a stack, a hat, and a horn, a rabbit's horn is not a cause; Without a cause, it relies on it to arise, but there is no dharma of that cause; And that is no dharma, you must not grasp onto nothingness. Based on existence, non-existence arises; based on non-existence, there is no correspondence; Existence corresponds to non-existence, they are mutually dependent dharmas. If based on a little existence, a little existence is seen; Without a cause, a little dharma is seen, a little dharma is without a cause. If it relies on other dharmas, they see each other mutually and jointly; In this way, there would be infinite faults, and the little would also lose its entity. Relying on color, wood, etc., like illusory visible dharmas; Like this, relying on things, people see various differences. The illusionist is not color, etc., not wood, nor stone; The ignorant see it as an illusion, relying on the illusory body. If relying on real things, a little thing is seen; When seeing, there are not two dharmas, how can a little thing be seen? Distinction is non-distinction, but not without distinction;
若分別無法， 無縛無解脫。 以分別無法， 故不生分別； 若不生分別， 不得說惟心。 種種心差別， 法中無實法； 以無實法故， 無解脫世間。 無外物可見， 愚癡妄分別； 如映象現心， 因熏心迷沒。 一切法不生， 非有似有生； 此一切惟心， 離於諸分別。 愚人說諸法， 從因非智者； 實體離於心， 聖人心是凈。 僧佉毗世師， 裸形婆羅門； 及於自在天， 無實墮邪見。 『無體亦無生， 如空幻無垢； 諸佛為何說？ 佛為何人說？』 修行清凈人， 離邪見覺觀； 諸佛如法說， 我說亦如是。 『若一切惟心， 世間何處住？ 去來依何法？ 云何見地中？』 如鳥虛空中， 依止風而去； 不住不觀察， 于地上而去。 如是諸眾生， 依分別風動； 自心中去來， 如空中飛鳥。 見身資生器， 佛說心如是； 云何因現見？ 惟心為我說。 身資生住持， 現見依熏生； 無修行者生， 現見生分別。 分別境界體， 心依境界生； 知于可見心， 不復生分別。 若能見分別， 離於覺所覺； 名名不相合， 是說有為法。 此惟
【現代漢語翻譯】 現代漢語譯本 如果不能區分諸法，就沒有束縛，也沒有解脫。 因為區分諸法是虛妄的，所以不應產生分別； 如果不產生分別，就不能說一切唯心。 種種不同的心念，在諸法中沒有真實的法存在； 因為沒有真實的法，所以沒有從世間的解脫。 沒有外在的事物可以被看見，這是愚癡的人虛妄的分別； 如同鏡子中顯現的影像，因為業力的薰染，心變得迷惑沉沒。 一切法不生不滅，並非真實存在卻好像存在一樣； 這一切都是唯心所現，遠離一切分別。 愚笨的人說諸法由因緣而生，有智慧的人則不這樣認為； 實體的存在脫離於心，聖人的心是清凈的。 信奉僧佉（Samkhya，印度數論派哲學）、毗世師（Vaisheshika，印度勝論派哲學）、 裸形外道（指耆那教）和婆羅門（Brahman，印度教祭司階層）； 以及崇拜自在天（Ishvara，印度教中的主神）的人，他們的觀點都是不真實的，墮入了邪見。 『沒有實體，也沒有生滅，如同虛空、幻象般沒有瑕疵； 諸佛為何還要說法？佛又為誰說法呢？』 修行清凈的人，遠離邪見和錯誤的觀念； 諸佛如實說法，我所說的也和佛一樣。 『如果一切都是唯心所現，世間萬物住在哪裡呢？ 眾生的去來依靠什麼法？又如何在見地中顯現呢？』 如同鳥在虛空中，依靠風的力量飛行； 不住留，不觀察，就在地上飛行。 同樣的，一切眾生，依靠分別的風而動； 在自己的心中去來，就像在空中飛翔的鳥。 看見身體、資生之物和器具，佛說心就是這樣； 為什麼因為現見而產生？請為我說說這唯心的道理。 身體、資生之物的住持，現見都是依靠熏習而生； 沒有修行的人會產生，現見會產生分別。 分別境界的實體，心依靠境界而生； 知道能看見的心，就不再產生分別。 如果能看見分別，遠離能覺知的和被覺知的； 名和名不相合，這就是所謂的有為法。 這只是...
【English Translation】 English version If there is no distinction of dharmas, there is neither bondage nor liberation. Because distinguishing dharmas is unreal, one should not generate discriminations; If discriminations are not generated, one cannot say everything is only mind. Various different thoughts, in all dharmas, there is no real dharma; Because there is no real dharma, there is no liberation from the world. There are no external objects to be seen, this is the foolish person's false discrimination; Like images appearing in a mirror, due to the influence of karma, the mind becomes deluded and submerged. All dharmas neither arise nor cease, not truly existent but appearing as if they exist; All of this is only mind, apart from all discriminations. Foolish people say dharmas arise from causes, wise people do not think so; The existence of entities is separate from the mind, the mind of a saint is pure. Those who believe in Samkhya (Samkhya, an Indian school of philosophy), Vaisheshika (Vaisheshika, an Indian school of philosophy), Naked ascetics (referring to Jainism) and Brahmins (Brahman, the priestly class in Hinduism); And those who worship Ishvara (Ishvara, a major deity in Hinduism), their views are unreal, falling into wrong views. 'There is no entity, nor arising or ceasing, like space, illusion-like without blemish; Why do all Buddhas still teach? Who do Buddhas teach for?' Practitioners of purity, are apart from wrong views and incorrect concepts; All Buddhas teach the truth, what I say is also like the Buddha. 'If everything is only mind, where do all things in the world reside? What dharma do beings rely on to come and go? And how do they appear in the ground of seeing?' Like a bird in the empty sky, relying on the wind to fly; Not dwelling, not observing, just flying on the ground. Likewise, all sentient beings, move relying on the wind of discrimination; Coming and going in their own minds, like birds flying in the sky. Seeing the body, necessities of life, and implements, the Buddha said the mind is like this; Why does it arise because of direct perception? Please explain this principle of only mind to me. The sustenance of the body and necessities of life, direct perception all arise relying on conditioning; Those who do not practice will arise, direct perception will generate discriminations. Discriminating the entity of the realm, the mind arises relying on the realm; Knowing the mind that can be seen, one no longer generates discriminations. If one can see discriminations, apart from the knower and the known; Name and name do not correspond, this is what is called conditioned dharma. This is only...
是可覺， 名名不相離； 離於知可知， 是說有為法。 此惟是可覺， 名名中不離； 若人異覺知， 不自覺他覺。 五法實法本， 及於八種識； 二種無我法， 攝取于大乘。 若見知可知， 寂靜見世間； 名名中分別， 爾時不復生。 作名字分別， 見彼不復生； 不見於自心， 是故生分別。 『四陰無諸相， 彼則無數法； 云何色多種， 四大異異相。 舍于諸相法， 無諸大及大； 若有異色相， 何故陰不生？』 若見如是相， 不見諸陰入； 依境根及識， 故生八種識。 依相有三種， 寂滅無如是； 阿梨耶意我， 我所及於智； 因取於二法， 知彼法即滅。 『離於彼此法， 若見不相離， 世間惟心分， 世尊為我說。』 不復分別二， 我及於我所； 不增長分別， 亦無意識因。 『離於因及緣， 非物亦非生； 分別但是心， 世尊為我說。』 離於諸因緣， 離能見可見； 見自心種種， 可見妄分別。 不知自心見， 不覺異心義， 無見邪見成。 『若於智不見； 彼何故不有？』 彼人心取有， 分別非有無， 故不生有心； 不
【現代漢語翻譯】 現代漢語譯本 『能夠被覺察到的，名稱和所指稱的事物並不互相分離； 如果脫離了能知和所知，那就是在談論有為法（saṃskṛta-dharma）。 這裡唯一能被覺察到的，是名稱和所指稱的事物之間不分離； 如果有人將覺察與認知區分開來，那就是不能自覺而只能覺他。 五法（pañca dharmāḥ）是真實法的根本，以及八種識（aṣṭa vijñāna）； 兩種無我法（dvaya anātman），都包含在大乘（Mahāyāna）之中。 如果能見到能知、所知，在寂靜中觀察世間； 在名稱和所指稱的事物中不再分別，那時就不會再生起煩惱。 如果對名稱進行分別，看到它們不再生起； 如果不能見到自己的心，因此才會產生分別。 『四陰（catvāri skandha）沒有各種相狀，它們則有無數的法； 為什麼色（rūpa）有多種，四大（catvāri mahābhūtāni）有各自不同的相狀。 如果捨棄了各種相狀的法，就沒有所謂的大以及更大的； 如果存在不同的色相，為什麼陰（skandha）不會生起？』 如果能見到這樣的相，就不會見到諸陰的進入； 依靠境（viṣaya）、根（indriya）和識（vijñāna），因此產生八種識。 依靠相有三種，寂滅中沒有這些； 阿梨耶識（ālayavijñāna）、意識（manovijñāna）、我（ātman），我所（mamakāra）以及智（jñāna）； 因為執取兩種法，知道那些法就會滅盡。 『如果脫離了彼此的法，如果見到它們不相分離， 世間只是心的顯現，世尊（Śākyamuni）為我這樣說。』 不再分別二者，我和我的所有； 不增長分別，也沒有意識的因。 『脫離了因和緣，不是事物也不是生起； 分別只是心，世尊為我這樣說。』 脫離了諸因緣，脫離了能見和可見； 見到自心的種種，可見的都是虛妄分別。 不知道自心的顯現，不覺察異心的意義， 沒有正見，邪見就會形成。『如果在智中沒有見到； 那它為什麼不存在？』 那人心中執取有， 分別非有非無，所以不生起有心； 不...
【English Translation】 English version 『That which is perceptible, name and what is named are not separate; If separated from the knowable and the known, that is said to be conditioned dharma (saṃskṛta-dharma). Here, only that which is perceptible, name and what is named are inseparable; If someone distinguishes perception from cognition, that is not self-awareness but awareness of others. The five dharmas (pañca dharmāḥ) are the basis of real dharma, and the eight consciousnesses (aṣṭa vijñāna); The two non-self dharmas (dvaya anātman) are included within the Mahāyāna. If one sees the knowable and the known, observing the world in stillness; No longer distinguishing between name and what is named, then afflictions will not arise again. If one discriminates names, seeing that they no longer arise; If one does not see one's own mind, therefore discriminations arise. 『The four aggregates (catvāri skandha) have no characteristics, they have countless dharmas; Why does form (rūpa) have many kinds, and the four great elements (catvāri mahābhūtāni) have different characteristics? If one abandons the dharmas of various characteristics, there is no such thing as great or greater; If different forms exist, why do the aggregates (skandha) not arise?』 If one sees such characteristics, one does not see the entry of the aggregates; Relying on object (viṣaya), sense faculty (indriya), and consciousness (vijñāna), therefore the eight consciousnesses arise. Relying on characteristics, there are three kinds, but in stillness, there are none such; Ālayavijñāna, manovijñāna, self (ātman), what belongs to self (mamakāra), and wisdom (jñāna); Because of grasping onto two dharmas, knowing those dharmas will cease. 『If separated from the dharmas of this and that, if one sees them as inseparable, The world is only a manifestation of mind, the World-Honored One (Śākyamuni) said this to me.』 No longer distinguishing between the two, self and what belongs to self; Not increasing discriminations, nor is there a cause for consciousness. 『Separated from causes and conditions, not a thing nor arising; Discrimination is only mind, the World-Honored One said this to me.』 Separated from all causes and conditions, separated from the seer and the seen; Seeing the various aspects of one's own mind, what is seen is false discrimination. Not knowing the manifestation of one's own mind, not being aware of the meaning of a different mind, Without right view, wrong view is formed. 『If not seen in wisdom; Why does it not exist?』 That person grasps onto existence in their mind, Discriminating neither existence nor non-existence, therefore a mind of existence does not arise; Not...
知惟心見， 是故生分別。 無分別分別， 是滅已無因； 遮四種朋黨。 若諸法有因， 此異名字相， 彼人作不成； 彼應異自生， 不爾應因生。 因緣應和合， 以遮因生法， 我遮于常過。 若諸緣無常， 是不生不滅， 愚癡無常見； 滅相法無法， 不見作于因。 故無常生有， 云何人不見？ 我攝取眾生， 依持戒降伏； 智慧滅邪見， 依解脫增長； 一切諸世俗， 外道妄語說。 依因果邪見， 自法不能立； 但成自立法， 離於因緣果。 說諸弟子眾， 離於世俗法； 惟心可見無， 心見於二種。 離可取能取， 亦離於斷常； 但有心動轉， 皆是世俗法。 不復起轉生， 見世是自心； 來者是事生， 去者是事滅。 如實知去來， 不復生分別； 常無常及作， 亦不作彼此。 如是等一切， 是皆世俗法； 天人阿修羅， 畜生鬼夜摩。 眾生去彼處， 我說於六道； 上中下業因， 能生於彼處； 善護諸善法， 得勝處解脫。 『佛說唸唸生， 生死及於退。 為比丘眾說， 何意為我說， 心不至第二， 已滅壞不續？』 我為弟子
【現代漢語翻譯】 現代漢語譯本 了知一切唯是心識所現，因此產生種種分別。 沒有分別的分別，是滅盡煩惱，不再有產生煩惱的原因。 遮止四種偏頗的朋黨之見。如果諸法有產生的原因， 那麼這些不同的名字和表相，就無法由他人創造而成； 它們應該自己產生，否則就應該由因緣產生。 因緣應該和合，爲了遮止由因產生的法， 我遮止了常的過失。如果諸緣是無常的， 那就是不生不滅，愚癡的人才會執著于常見； 滅的表相是法無自性，不能見到作為原因的因。 所以無常的生起是存在的，為什麼人們看不見呢？ 我攝受眾生，依靠持戒來降伏煩惱； 依靠智慧來滅除邪見，依靠解脫而增長善根； 一切世俗的說法，都是外道虛妄的言論。 依靠因果的邪見，自己的法就不能成立； 只能成就自己的立法，脫離了因緣果的真實。 所說的諸位弟子，是脫離了世俗的法； 唯有心才能看見有和無，心能看見兩種。 脫離了能取和所取，也脫離了斷和常； 只有心的動轉，都是世俗的法。 不再生起流轉和生死，看見世界就是自己的心； 來，是事情的生起，去，是事情的滅去。 如實地了知去和來，不再產生分別； 常和無常以及作為，也不作為彼此。 像這些等等一切，都是世俗的法； 天人、阿修羅（非天），畜生、鬼、夜摩（閻羅王）。 眾生前往那些地方，我稱之為六道； 上、中、下等的業因，能夠使眾生生於彼處； 好好守護各種善法，就能得到殊勝的解脫。 『佛說唸唸生滅，生死和退轉也是如此。 為比丘（出家修行的男子）眾宣說，這是什麼意思呢， 心不會到達第二念，已經滅壞就不會延續？』 我為弟子宣說。
【English Translation】 English version Knowing that all is but the manifestation of mind, thus arises differentiation. Non-differentiating differentiation is the extinction [of suffering], with no cause remaining. It prevents the four kinds of partisan views. If all dharmas have a cause, Then these different names and appearances cannot be created by others; They should arise by themselves, or else they should arise from conditions. Conditions should be in harmony, to prevent dharmas arising from a cause, I prevent the fault of permanence. If all conditions are impermanent, That is neither arising nor ceasing, only the foolish cling to the view of permanence; The appearance of cessation is that dharmas have no self-nature, unable to see the cause as the cause. Therefore, the arising of impermanence exists, why do people not see it? I gather sentient beings, relying on precepts to subdue afflictions; Relying on wisdom to extinguish wrong views, relying on liberation to increase good roots; All worldly teachings are the false words of external paths. Relying on the wrong view of cause and effect, one's own dharma cannot be established; It can only accomplish one's own legislation, separated from the truth of cause, condition, and effect. The disciples spoken of are those who have left worldly dharmas; Only the mind can see existence and non-existence, the mind can see both. Separated from the graspable and the grasper, also separated from annihilation and permanence; Only the movement of the mind, all are worldly dharmas. No longer arising in transmigration and birth and death, seeing the world is one's own mind; Coming is the arising of events, going is the cessation of events. Truly knowing going and coming, no longer giving rise to differentiation; Permanence and impermanence and action, also not acting as each other. All such things are worldly dharmas; Devas (gods), asuras (demi-gods), animals, ghosts, yamas (king of the dead). Sentient beings go to those places, I call them the six realms; Superior, middle, and inferior karmic causes can cause sentient beings to be born in those places; Well protect all good dharmas, then one can obtain supreme liberation. 'The Buddha said that thoughts arise and cease moment by moment, so are birth, death, and decay. Speaking to the sangha (community of monks), what does this mean, The mind does not reach the second thought, having ceased it will not continue?' I speak for the disciples.
說， 念展轉生滅； 色色分別有， 生及滅即已。 分別即是人， 離分別無人； 我說于念法， 依彼我說竟。 離於取色相， 不生亦不滅； 因緣從緣生， 無明真如等。 依於二法生， 真如無是體； 因緣從緣生， 若爾無異法。 從常生於果， 果即是因緣； 無異於外道， 因果共相雜。 佛及諸佛說， 大牟尼無異； 此一尋身中， 苦諦及集諦， 滅及於道諦。 我為諸弟子， 取三為實者， 取可取邪見。 世間出世法， 凡夫人分別； 我領於他法， 是故說三法。 為遮彼邪見， 莫分別實體； 說過無定法， 亦復無心生。 實亦不二取， 真如無二種； 無明及愛業， 識等從邪生。 無窮過不作， 作中不生有； 諸法四種滅， 無智者所說。 分別二種生， 有物無有物； 離於四種法， 亦離四種見。 二種生分別， 見者更不生； 諸法本不生， 起于智差別； 現生於諸法， 平等莫分別。 『愿大牟尼尊， 為我及一切， 如法相應說， 離二種二見。 我離於邪見， 及諸餘菩薩， 常不見有無； 以不見彼法， 離外道和雜，
【現代漢語翻譯】 現代漢語譯本 說，念頭遷流轉變，生滅不停； 分別產生『有』，生起和滅去就完成了。 分別就是人，離開分別就沒有人； 我所說的念頭之法，是依據它來說明的。 離開執取色相，就沒有生起也沒有滅去； 因緣是依隨條件而生，包括無明（avidyā，對事物真相的迷惑）和真如（tathatā，事物的真實本性）等。 依於二法而生，真如沒有實體； 因緣是依隨條件而生，如果這樣，就沒有不同的法。 從常恒不變的事物產生結果，結果也就是因緣； 這與外道沒有區別，因和果互相混雜。 佛和諸佛所說，偉大的牟尼（Muni，聖人）沒有不同； 在這一個身體中，有苦諦（duḥkha-satya，苦的真諦）和集諦（samudaya-satya，苦的根源）， 以及滅諦（nirodha-satya，滅苦的真諦）和道諦（mārga-satya，滅苦的方法）。我告訴我的弟子們， 執取三種東西為真實的人，是執取了可以被執取的邪見。 世間法和出世間法，是凡夫的分別； 我領悟到其他的法，所以說三種法。 爲了遮止那些邪見，不要分別實體； 所說的話沒有固定的法，也沒有心生。 真實也不可二取，真如沒有兩種； 無明和愛慾之業，以及識等都是從邪見而生。 無窮的過失不造作，造作中不產生『有』； 諸法有四種滅，這是沒有智慧的人所說。 分別有兩種生起，『有』和『無』； 離開四種法，也離開四種見。 兩種生起的分別，見者不再生起； 諸法本來不生，是由於智慧的差別而顯現； 顯現生起于諸法，平等對待不要分別。 『愿偉大的牟尼尊，爲了我和一切眾生， 如法相應地解說，遠離兩種和兩種見解。 我遠離了邪見，以及其他的菩薩， 常常不見『有』和『無』；因為不見那些法， 遠離了與外道的混雜』。
【English Translation】 English version It is said that thoughts are constantly arising and ceasing, changing and perishing; Discrimination produces 'existence'; arising and ceasing are then complete. Discrimination is what constitutes a person; without discrimination, there is no person; The Dharma (law, teaching) of thought that I speak of is based on that to explain. Apart from grasping at the characteristics of form (rūpa), there is neither arising nor ceasing; Causation arises from conditions, including ignorance (avidyā, delusion about the true nature of things) and suchness (tathatā, the true nature of things). Arising based on two dharmas, suchness has no substance; Causation arises from conditions; if so, there is no different dharma. From the constant arises the result; the result is causation; This is no different from external paths (non-Buddhist teachings); cause and effect are mixed together. The Buddha and all Buddhas speak, the great Muni (Muni, sage) is not different; In this one fathom-long body, there is the truth of suffering (duḥkha-satya) and the truth of the origin of suffering (samudaya-satya), As well as the truth of the cessation of suffering (nirodha-satya) and the truth of the path to the cessation of suffering (mārga-satya). I tell my disciples, Those who grasp at three things as real are grasping at the perverse view of what can be grasped. Worldly and transcendental dharmas are the discriminations of ordinary people; I understand other dharmas, therefore I speak of three dharmas. To prevent those perverse views, do not discriminate about substance; What is said has no fixed dharma, nor does the mind arise. Reality is also not to be taken as dual, suchness has no two kinds; Ignorance and the karma of desire, as well as consciousness (vijñāna) and so on, all arise from perverse views. Endless faults are not created, in creation, 'existence' does not arise; All dharmas have four kinds of cessation; this is what those without wisdom say. Discrimination has two kinds of arising, 'existence' and 'non-existence'; Apart from the four dharmas, also apart from the four views. The discrimination of two kinds of arising, the seer no longer arises; All dharmas originally do not arise, arising from the difference of wisdom; Manifestly arising in all dharmas, treat them equally, do not discriminate. 『May the great Muni, for me and all beings, Explain in accordance with the Dharma, away from two kinds and two views. I am away from perverse views, as well as other Bodhisattvas, Constantly not seeing 'existence' and 'non-existence'; because not seeing those dharmas, Away from the mixture with external paths.』
離聲聞緣覺。 佛證法諸聖， 為我說不失。』 顛倒因緣因， 無生及一切， 異名諸迷惑， 智者所遠離； 譬如雲雨樓， 宮閣及於虹， 陽焰毛輪幻， 有無從心生。 諸外道分別， 世間自因生， 不生真如法， 及與實際空； 是諸異法名， 莫分別無物， 於色上種種， 莫分別無法。 如世間手瓜， 自在能破物； 如是一切法， 莫分別無法。 離色空不異， 亦無生法體； 莫分別無異， 分別著邪見。 分別可分別， 攝取于諸事； 長短方圓等， 是攝分別相。 分別是心法， 可分別是意； 若能如法知， 離能相可相。 外道說不生， 及取於我法， 分別如是相， 此二見無差。 何意如是說？ 若能如是知， 彼人入于量， 能解我說法。 因見是沉沒， 無生是不依； 知是二種義， 故我說無生。 『諸法無有生， 牟尼為我說。』 無因不相當， 無有有法雜； 無因亦無生， 異因見外道。 離有無無法， 是故說惟心； 生及於不生， 離法是邪見。 說無因無生， 說有是著因； 自然無作者， 作者是邪見。 『方便諸愿等， 是見
【現代漢語翻譯】 現代漢語譯本 遠離聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）和緣覺（Pratyekabuddha，靠自己力量證悟的修行者）。 佛陀和證得佛法的諸位聖者，請為我講述不會錯謬的真理。 顛倒的因緣關係，無生（anutpāda，不生不滅的真理）以及一切， 各種不同的名稱和迷惑，都是智者所遠離的； 譬如天上的云、雨、樓閣，宮殿以及彩虹， 陽焰、毛輪、幻象，有和無都從心中產生。 各種外道分別認為，世間是自己產生的， 他們不瞭解不生的真如法（tathatā，事物的真實如是的狀態），以及實際的空性（śūnyatā，空無自性）。 這些都是不同的法名，不要分別執著于沒有實物， 對於色（rūpa，物質現象）的種種，不要分別執著于沒有法。 如同世間的手和瓜，能夠自在地破除物體； 像這樣，對於一切法，不要分別執著于沒有法。 離開色，空（śūnyatā，空性）與色沒有差異，也沒有生法的本體； 不要分別執著于沒有差異，分別執著就會產生邪見。 分別就是可以分別的，它會攝取各種事物； 長短、方圓等等，都是攝取分別的相。 分別就是心法，可以分別的就是意； 如果能夠如法地瞭解，就能遠離能相和可相。 外道說不生，並且執取於我法， 分別這樣的相，這兩種見解沒有差別。 是什麼意思這樣說呢？如果能夠這樣瞭解， 那個人就能進入真理的衡量，能夠理解我所說的法。 因為執著于因就會沉沒，無生是不依賴任何事物； 瞭解這兩種意義，所以我說無生。 『諸法沒有生，牟尼（釋迦牟尼佛的尊稱）為我這樣說。』 沒有原因是不恰當的，沒有有法混雜； 沒有原因也沒有生，異因是外道的見解。 離開有、無、無法，所以說唯心（citta-mātra，一切唯心所造）； 執著于生和不生，離開正法就是邪見。 說沒有原因就沒有生，說有就是執著于因； 自然而然沒有作者，認為有作者就是邪見。 『方便和愿等等，都是（錯誤的）見解』
【English Translation】 English version Away from Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). Buddha and all the enlightened sages who have attained the Dharma, please tell me the truth that is not mistaken. The inverted causal relationships, non-arising (anutpāda, the truth of non-birth and non-death) and everything, Various different names and confusions are what the wise ones stay away from; Like clouds, rain, pavilions, palaces, and rainbows in the sky, Mirages, hair-wheels, illusions, existence and non-existence all arise from the mind. Various heretics separately believe that the world arises by itself, They do not understand the true suchness (tathatā, the true state of things as they are) of non-arising, and the actual emptiness (śūnyatā, emptiness of inherent existence). These are all different names of dharmas, do not cling to the idea of no substance, Regarding the various aspects of form (rūpa, material phenomena), do not cling to the idea of no dharma. Just like a hand and a melon in the world, which can freely break things; Like this, regarding all dharmas, do not cling to the idea of no dharma. Apart from form, emptiness (śūnyatā, emptiness) is not different from form, and there is no substance of arising; Do not cling to the idea of no difference, clinging to differences will give rise to wrong views. Discrimination is what can be discriminated, it grasps all things; Long, short, square, round, etc., are all aspects of grasping discrimination. Discrimination is the dharma of the mind, what can be discriminated is the intention; If one can understand according to the Dharma, one can be away from the subject and object. Heretics say non-arising, and cling to the self and dharmas, Discriminating such aspects, these two views are no different. What does it mean to say this? If one can understand in this way, That person can enter the measure of truth, and can understand the Dharma I speak. Because clinging to causes leads to sinking, non-arising is not dependent on anything; Understanding these two meanings, that is why I say non-arising. 'All dharmas have no arising, Muni (an honorific title for Śākyamuni Buddha) said this to me.' Without a cause is inappropriate, without existing dharmas mixed; Without a cause there is also no arising, different causes are the views of heretics. Away from existence, non-existence, and non-dharma, therefore it is said that everything is mind (citta-mātra, everything is created by the mind); Clinging to arising and non-arising, being away from the right Dharma is a wrong view. Saying there is no cause and no arising, saying there is existence is clinging to causes; Naturally there is no creator, thinking there is a creator is a wrong view. 'Expedient means and vows, etc., are all (wrong) views.'
為我說； 若諸法是無， 云何生三世？』 離可取能取， 不生亦不滅； 從物見異物， 依彼法生心。 『諸法不生化， 云何為我說， 實有而不知， 是故我說法？ 牟尼諸法中， 前後自相違。 離諸外道過， 離於顛倒因， 生及與不生， 大師為我說。』 離有及於無， 不失於因果； 地及於次第， 為說一無相。 世間墮二邊， 為諸見迷惑； 無生無生等， 不知寂滅因。 我無三世法， 我亦不說法； 有二畢有過， 諸佛二清凈。 諸法空剎那， 無體亦不生； 說邪法覆心， 分別非如來。 『生及與不生， 惟愿為我說， 云何何等法， 離於境界生？』 色具足和合， 從於戲論集； 聚于外色相， 從分別而生； 知于彼法者， 是如實解義。 隨順聖人性， 而心不復生； 離於一切大， 生法不相應。 心虛妄觀大， 觀如是無生； 莫分別可別， 智者不分別。 分別于分別， 是二無涅槃； 立於無生法， 如幻不見法。 從幻等因生， 所立諸法破； 見心如映象， 無始熏習因。 似義而無義， 觀諸法亦爾； 如鏡中色像， 離於一
【現代漢語翻譯】 現代漢語譯本 請為我解釋： 如果一切法都是空無，那麼三世（過去、現在、未來）是如何產生的呢？' 脫離了能取和所取（主客對立），就沒有生滅； 從一個事物看到另一個不同的事物，依賴於那個事物而產生心。 '諸法不生不滅，你為何要告訴我， 實際上存在卻不瞭解，所以你才要說法嗎？' 牟尼（佛陀）的各種說法中，前後自相矛盾。 脫離了外道的過失，脫離了顛倒的根源， 生和不生，請大師為我解釋。' 脫離了有和無的二元對立，不失去因果的聯繫； 地和次第，是爲了說明唯一無相的真理。 世間眾生墮入有和無的二邊，被各種見解所迷惑； 執著于無生、無生等等概念，卻不知道寂滅的真正原因。 我沒有三世的法，我也不說法； 執著于有和無兩種極端，都是過失，諸佛在這兩者之間保持清凈。 諸法都是空性的、剎那變化的，沒有實體，也不會產生； 宣說邪法會矇蔽心智，分別心不是如來的智慧。 '生和不生，希望您能為我解釋， 什麼樣的法，如何脫離境界而生起？' 色（物質）具足各種條件和合，從戲論（虛妄分別）中聚集； 聚集於外在的色相，從分別心而產生； 瞭解這些法的人，才是真正理解了意義。 隨順聖人的本性，心就不再產生； 脫離了一切大的概念，生法與真理不相應。 心虛妄地觀察大，這樣觀察就是無生； 不要分別可以分別的事物，智者不作分別。 分別分別本身，這兩種分別都無法達到涅槃； 安立在無生之法上，如同幻象一樣看不到法。 從幻象等因緣而生，所安立的諸法都會被破除； 看到心如鏡中的影像，是無始以來的熏習所致。 看起來有意義卻實際上沒有意義，觀察諸法也是如此； 如同鏡子中的色像，脫離了單一的實體
【English Translation】 English version Speak for me: 'If all dharmas (phenomena, laws) are empty, how are the three times (past, present, future) produced?' Free from the graspable and the grasper (subject-object duality), there is neither birth nor death; Seeing one thing from another different thing, the mind arises dependent on that thing. 'Dharmas do not arise or transform, why do you tell me, That they actually exist but are not understood, therefore you preach the Dharma?' In the Muni's (Buddha's) various teachings, there are contradictions from beginning to end. Free from the faults of external paths, free from the causes of inversion, Birth and non-birth, may the great master explain to me.' Free from existence and non-existence, without losing the connection of cause and effect; Earth and sequence are to explain the one without characteristics (無相, wu xiang). The world falls into the two extremes of existence and non-existence, and is confused by various views; Clinging to concepts like non-birth, non-birth, etc., without knowing the true cause of nirvana. I have no dharmas of the three times, nor do I preach the Dharma; Clinging to the two extremes of existence and non-existence is a fault, the Buddhas are pure in both. All dharmas are empty and momentary, without substance and without arising; Speaking of evil dharmas covers the mind, discrimination is not the wisdom of the Tathagata (如來, ru lai). 'Birth and non-birth, I hope you can explain to me, What kind of dharma, how does it arise apart from the realm of objects?' Form (色, se) is complete with various conditions in harmony, gathered from conceptual proliferation (戲論, xi lun); Gathering in external forms, arising from discrimination; Those who understand these dharmas truly understand the meaning. Following the nature of the sages, the mind no longer arises; Free from all great concepts, the dharma of birth is not in accordance with the truth. The mind falsely observes the great, observing in this way is non-birth; Do not discriminate what can be discriminated, the wise do not discriminate. Discriminating discrimination itself, these two discriminations cannot reach nirvana; Establishing on the dharma of non-birth, like an illusion, one does not see the dharma. Arising from causes such as illusion, the established dharmas will be destroyed; Seeing the mind like an image in a mirror is due to beginningless habitual tendencies. Seeming to have meaning but actually having no meaning, observing all dharmas is also like this; Like the image in a mirror, separate from a single entity.
二相。 可見無非無， 諸相亦如是； 乾闥婆幻等， 依于因緣觀。 如是諸法體， 生非不生法； 分別似如人， 二種相而現。 說我及於法， 而愚人不知； 相違及無因， 聲聞諸羅漢， 自成及佛力， 是五種聲聞。 時攝及於滅， 第一離第一； 是四種無常， 愚無智分別。 愚癡墮二邊， 功德及微塵； 不知解脫因， 以著有無法。 譬如愚癡人， 取指即是月； 如是樂名字， 不知我實法。 諸大各異相， 無色體相生。 而諸大和合， 無大無依大； 火能燒諸色， 水能爛諸物， 風能動諸色， 云何大相生？ 色陰及於識， 是法二無五。 是諸陰異名， 我說如帝釋； 心心數差別， 現轉諸法生。 四大彼此別， 色心非從依； 依青等有白， 依白有青等。 依因果可生， 空有及於無； 能作可作作， 寒熱見等見。 如是等一切， 妄覺不能成； 心意及餘六， 諸識共和合。 離於一異體， 生死虛妄生； 僧佉毗世師， 裸形自在天， 墮有無朋黨， 離於寂靜義； 形相貌勝生， 四大生非塵。 是外道說生， 四大及四塵；
【現代漢語翻譯】 現代漢語譯本 二相。 可見無非無，諸相亦如是； 乾闥婆（Gandharva，天神）幻等，依于因緣觀。 如是諸法體，生非不生法； 分別似如人，二種相而現。 說我及於法，而愚人不知； 相違及無因，聲聞（Śrāvaka，聽聞佛法而悟道的弟子）諸羅漢（Arhat，阿羅漢，斷盡煩惱，證得解脫的聖者）， 自成及佛力，是五種聲聞。 時攝及於滅，第一離第一； 是四種無常，愚無智分別。 愚癡墮二邊，功德及微塵； 不知解脫因，以著有無法。 譬如愚癡人，取指即是月； 如是樂名字，不知我實法。 諸大各異相，無色體相生。 而諸大和合，無大無依大； 火能燒諸色，水能爛諸物， 風能動諸色，云何大相生？ 色陰及於識，是法二無五。 是諸陰異名，我說如帝釋（Indra，天帝）； 心心數差別，現轉諸法生。 四大彼此別，色心非從依； 依青等有白，依白有青等。 依因果可生，空有及於無； 能作可作作，寒熱見等見。 如是等一切，妄覺不能成； 心意及餘六，諸識共和合。 離於一異體，生死虛妄生； 僧佉（Sāṃkhya，數論派）毗世師（Vaiśeṣika，勝論派），裸形自在天（Nirgrantha，耆那教；Īśvara，自在天）， 墮有無朋黨，離於寂靜義； 形相貌勝生，四大生非塵。 是外道說生，四大及四塵；
【English Translation】 English version Two Aspects. It can be seen that non-being is not non-being, all aspects are also like this; Illusions like Gandharvas (Gandharva, celestial musicians) are observed based on conditions. Such is the nature of all dharmas (Dharma, teachings or laws), arising from non-arising; Discrimination appears like a person, manifesting in two aspects. Speaking of 'I' and 'Dharma', the ignorant do not understand; Contradiction and without cause, Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) and Arhats (Arhat, enlightened beings who have extinguished all afflictions), Self-accomplishment and the power of the Buddha, these are the five kinds of Śrāvakas. Time encompassing and extinction, the first separated from the first; These are the four kinds of impermanence, the ignorant do not distinguish with wisdom. Ignorance falls into two extremes, merit and minute particles; Not knowing the cause of liberation, attached to existence and non-existence. Like an ignorant person, taking the finger as the moon; Likewise, delighting in names, not knowing the true Dharma of 'I'. The great elements each have different aspects, formless substance arises. And the great elements combine, without a great element, without relying on a great element; Fire can burn all forms, water can rot all things, Wind can move all forms, how do the great elements arise? The form aggregate and consciousness, these two dharmas are without five. These are different names for the aggregates, I speak like Indra (Indra, the king of gods); Differences in mind and mental functions, manifesting and transforming, all dharmas arise. The four great elements are different from each other, form and mind do not depend on each other; Relying on blue, there is white, relying on white, there is blue, etc. Relying on cause and effect, existence can arise, emptiness, being, and non-being; The able to do, the doable, doing, cold and heat, seeing and being seen. All such things, false perception cannot accomplish; Mind, intention, and the other six, all consciousnesses combine together. Apart from one and different entities, birth and death arise falsely; Sāṃkhya (Sāṃkhya, a school of Indian philosophy), Vaiśeṣika (Vaiśeṣika, another school of Indian philosophy), Nirgrantha (Nirgrantha, Jainism) Īśvara (Īśvara, a deity), Falling into the factions of existence and non-existence, separated from the meaning of tranquility; Form, appearance, and superior birth, the four great elements arise, not from dust. This is what externalists say about arising, the four great elements and the four dusts;
餘者無處生， 外道分別因； 愚癡而不覺， 以依有無黨。 生共心相應， 死不共相應； 清凈實相法， 共智相應住。 業及於色相， 五陰境界因； 眾生無因體， 無色界不住。 『佛說法無我， 無色同外道； 說無我是斷， 識亦不應生； 心有四種住， 無色云何住？』 內外諸法相， 而識不能行； 妄覺者計有， 中陰有五陰； 如是無色生， 有而是無色。 自然應解脫， 無眾生及識； 是外道無疑， 妄覺不能知。 若彼處無色， 是故見無色； 彼無非立法， 非乘無乘者。 識從種子生， 共諸根和合； 八種色一分， 于念時不取。 色不住於時， 根不共根住； 是故如來說， 諸根念不住。 若不見色體， 識云何分別？ 若智不生者， 云何生世間？ 即生時即滅， 佛不如是說。 一時亦不念， 虛妄分別取； 諸根及境界， 愚癡非智者。 愚癡聞名取， 聖人如實知； 第六無依止， 以無因可取。 不善知於我， 離於有法過； 愚于有無法， 覺者離實智。 有為無為我， 愚癡不能知； 一中有施法， 異中亦如是。 共心
【現代漢語翻譯】 現代漢語譯本 其餘的（煩惱）沒有其他地方可以產生，都是因為外道的分別妄想； 愚昧無知而不覺悟，因為他們執著于『有』和『無』的對立。 生命（生）與心識相互關聯，死亡（死）則不再相互關聯； 清凈真實的法性，與智慧相應而安住。 業和色相，是五陰（五蘊）境界產生的原因； 眾生沒有獨立存在的實體，沒有什麼是永恒不變的。 『佛陀說「法無我」，這和外道所說的「無色」不是一樣嗎？』 『說「無我」豈不是斷滅論？那麼識也不應該產生；』 『心有四種安住的方式（四識住），沒有色，心識又如何安住呢？』 （對於）內外諸法的現象，識是無法直接作用的； 虛妄覺知的人執著于『有』，認為中陰身（中有的狀態）有五陰； 像這樣，無色界眾生也是存在的，雖然他們沒有色身。 如果這樣，自然就應該解脫了，因為既沒有眾生也沒有識； 這正是外道的錯誤見解，虛妄覺知的人無法理解。 如果那個地方沒有色，所以你才認為那裡是無色的； 那裡沒有，並不是因為否定了『有』的法則，就像沒有車乘，並不意味著沒有乘坐者。 識從種子（阿賴耶識的種子）產生，與諸根（六根）和合； 八種色（眼耳鼻舌身意末那阿賴耶）只是一部分，在念頭生起時並不全部顯現。 色不是恒常不變的，根也不會與根相互依存； 所以如來（佛陀）說，諸根的念頭是不會停留的。 如果看不見色的實體，識又如何去分別呢？ 如果智慧不產生，世間又如何產生呢？ （認為）生起的同時就滅亡，佛陀不是這樣說的。 不是同時生起念頭，而是虛妄分別而執取； 諸根和境界，是愚癡而非有智慧的人所執著的。 愚癡的人聽到名相就執取，聖人則如實地瞭解； 第六識（意識）沒有獨立的依止，因為它沒有獨立的原因可以執取。 不能正確地瞭解『我』，就會犯『有』的過失； 愚昧於『有』和『無』，覺悟的人則遠離了對實體的執著。 把『有為』和『無為』當作『我』，愚癡的人無法理解； 在一個事物中既有施與的行為，在不同的事物中也是如此。 與心識相應……
【English Translation】 English version The remaining (afflictions) have nowhere else to arise, they are all due to the discriminating thoughts of external paths (non-Buddhist schools); Ignorant and unaware, because they cling to the opposition of 'existence' and 'non-existence'. Life (birth) is associated with consciousness, death is no longer associated; The pure and true nature of Dharma abides in accordance with wisdom. Karma and form are the causes of the realm of the five skandhas (five aggregates); Sentient beings have no independent entity, nothing is permanent. 'The Buddha says 'Dharma is without self', isn't that the same as the 'formless' (arupa) spoken of by external paths?' 'Saying 'no self' isn't that nihilism? Then consciousness should not arise either;' 'The mind has four ways of abiding (four stations of consciousness), without form, how can consciousness abide?' (Regarding) the phenomena of internal and external dharmas, consciousness cannot directly act upon them; Those with deluded awareness cling to 'existence', believing that the intermediate state (bardo) has the five skandhas; Like this, beings in the formless realm also exist, although they have no physical body. If so, one should naturally be liberated, because there are neither sentient beings nor consciousness; This is precisely the wrong view of external paths, those with deluded awareness cannot understand. If there is no form in that place, that's why you think it is formless there; There is not, not because it negates the law of 'existence', just as there is no vehicle, it does not mean there are no riders. Consciousness arises from seeds (seeds of Alaya consciousness), in conjunction with the faculties (six senses); The eight forms (eye, ear, nose, tongue, body, mind, manas, alaya) are only a part, not all appear when thoughts arise. Form is not constant, nor do the faculties depend on each other; Therefore, the Tathagata (Buddha) said that the thoughts of the faculties do not stay. If one cannot see the entity of form, how can consciousness discriminate? If wisdom does not arise, how does the world arise? (Thinking) that it arises and perishes at the same time, the Buddha did not say that. It is not that thoughts arise at the same time, but rather deluded discrimination and clinging; The faculties and the realms, are what the ignorant, not the wise, cling to. The ignorant cling to names upon hearing them, the sages understand them as they truly are; The sixth consciousness (mind consciousness) has no independent reliance, because it has no independent cause to cling to. Not knowing the 'self' correctly, one will commit the fault of 'existence'; Ignorant of 'existence' and 'non-existence', the enlightened are far from clinging to entities. Taking 'conditioned' and 'unconditioned' as 'self', the ignorant cannot understand; In one thing there is both the act of giving, and so it is in different things. Corresponding to consciousness...
中一體， 意識能覺知； 若施是心者， 心數是名字。 云何離能取？ 分別於一異； 共因依止見， 業、生、作業等。 如火如是說， 相似相似法； 如火一時間， 可燒能燒異。 如是我依因， 妄覺何不爾？ 『生及與不生， 而心常清凈。 妄覺者立我， 何故不說喻？』 迷於識稠林， 離於真實法； 妄覺東西走， 覓神我亦爾。 內身修實行， 我是清凈相； 如來藏佛境， 妄覺非境界。 可取及能取， 差別五陰我； 若能知于相， 爾時生真智。 外道說意識， 阿梨耶藏體； 共於我相應， 我法說不爾。 若如實知法， 實諦得解脫； 修行于見道， 斷煩惱清凈。 心自性清凈， 如來凈法身； 是法依眾生， 離於邊無邊。 如金及與色， 石性與真金； 陶冶人能見， 眾生於陰爾。 非人亦非陰， 佛是無漏智； 無漏常世尊， 是故我歸依。 心自性清凈， 煩惱及意作； 共五陰相應， 說中勝者說。 心自性清凈， 意等是因緣； 彼能作諸業， 故彼二種染。 意等客塵法， 煩惱我清凈； 彼依煩惱染， 如垢依清凈。 如依離
【現代漢語翻譯】 現代漢語譯本 『中一體（Madhyama-eka），意識能夠覺知；如果施加於這個心，心數（citta-samkhya）只是一個名字。 如何才能脫離能取（grahaka）？通過分別一和異；共同的因依賴於所見，如業、生、作業等等。 就像火一樣，這樣說，相似的法也是相似的；就像火在同一時間，可以燃燒，能燃燒的是不同的。 如果我依賴於因，為什麼妄覺（bhranta-jnana）不是這樣呢？』生和不生，而心常常是清凈的。 妄覺者建立了我（atman），為什麼不說比喻呢？』迷失在識的稠林中，遠離真實的法；妄覺像東西奔走，尋找神我（Isvara-atman）也是這樣。 內在的身修實行，我是清凈的相；如來藏（Tathagatagarbha）是佛的境界，妄覺不是它的境界。 可取（ ग्राह्य grāhya）和能取（ग्राहक grāhaka），區分了五陰（panca-skandha）的我；如果能夠知道這些相，那時就會產生真智（jnana）。 外道說意識（manovijnana），是阿梨耶識（Alaya-vijnana）的藏體；共同與我相應，我法不說這樣的話。 如果如實地知道法，真實的諦（satya）就能得到解脫；修行于見道（darshana-marga），斷除煩惱，得到清凈。 心的自性是清凈的，如來（Tathagata）的清凈法身（dharma-kaya）；這個法依賴於眾生，脫離了邊和無邊。 就像金和它的顏色，石頭的性質和真金；陶冶的人能夠看見，眾生對於五陰也是這樣。 非人也不是五陰，佛是無漏智（anasrava-jnana）；無漏的常世尊（nitya-loka-natha），因此我歸依。 心的自性是清凈的，煩惱和意（manas）的作用；共同與五陰相應，勝者（jina）這樣說。 心的自性是清凈的，意等等是因緣；它們能夠造作諸業，所以它們有兩種染污。 意等等是客塵法（agantuka-mala-dharma），煩惱和我都是清凈的；它們依賴於煩惱而染污，就像污垢依賴於清凈。 就像依賴於離開
【English Translation】 English version 『The middle one (Madhyama-eka), consciousness is able to perceive; if applied to this mind, mind-number (citta-samkhya) is just a name. How can one be free from the grasper (grahaka)? By distinguishing between one and different; the common cause relies on what is seen, such as karma, birth, action, and so on. Just like fire, it is said, similar dharmas are also similar; just like fire at the same time, it can burn, and what is able to burn is different. If I rely on the cause, why isn't mistaken perception (bhranta-jnana) like this? 'Birth and non-birth, while the mind is always pure. The mistaken perceiver establishes the self (atman), why not give an analogy?' Lost in the dense forest of consciousness, away from the true dharma; mistaken perception runs east and west, seeking the divine self (Isvara-atman) is also like this. The inner body cultivates true practice, I am the pure aspect; the Tathagatagarbha (Tathagatagarbha) is the realm of the Buddha, mistaken perception is not its realm. The graspable (ग्राह्य grāhya) and the grasper (ग्राहक grāhaka), differentiate the five skandhas (panca-skandha) of the self; if one can know these aspects, then true wisdom (jnana) will arise. The heretics say that mind-consciousness (manovijnana) is the storehouse of Alaya-consciousness (Alaya-vijnana); commonly corresponding to the self, my dharma does not say such things. If one truly knows the dharma, the true truth (satya) can attain liberation; practicing on the path of seeing (darshana-marga), cutting off afflictions, attaining purity. The nature of the mind is pure, the pure dharma-kaya (dharma-kaya) of the Tathagata (Tathagata); this dharma relies on sentient beings, free from the edge and the edgeless. Just like gold and its color, the nature of stone and true gold; the smelter can see, sentient beings are also like this with the five skandhas. Neither a person nor the five skandhas, the Buddha is un-leaked wisdom (anasrava-jnana); the un-leaked eternal world-honored one (nitya-loka-natha), therefore I take refuge. The nature of the mind is pure, afflictions and the actions of the mind (manas); commonly corresponding to the five skandhas, the Victorious One (jina) says this. The nature of the mind is pure, the mind and so on are causes and conditions; they are able to create all karmas, therefore they have two kinds of defilements. The mind and so on are adventitious dust dharmas (agantuka-mala-dharma), afflictions and I are pure; they rely on afflictions to be defiled, just like dirt relies on purity. Just like relying on leaving
于垢， 亦如金離垢； 有而不可見， 我離過亦爾； 如琴及䯊鼓， 種種美妙聲； 陰中我亦爾， 愚癡覓一異。 地中諸寶藏， 及與清凈水； 陰中我亦爾， 實有不可見。 心及心數法， 功德陰和合； 陰中我亦爾， 無智不能見。 如女人胎藏， 雖有而不見； 我於五陰中， 無智故不見。 如香藥重擔， 火及於諸薪； 陰中我亦爾， 無智不能見。 一切諸法中， 無常及與空； 陰中我亦爾， 無智有不見。 諸地及自在， 通及於受位， 無上妙諸法， 及余諸三昧， 及諸勝境界， 若陰中無我， 而此諸法等， 一切亦應無。 有人破壞言， 若有應示我； 智者應答言， 汝心應示我。 說無真如我， 惟是虛妄說； 作比丘業者， 不應共和合。 是人立有無， 墮於二朋黨； 破壞諸佛法， 彼不住我法。 離諸外道過， 焚燒無我見； 令我見熾然， 如劫盡火炎； 如石蜜蒱桃， 乳酪蘇油等， 彼處所有味， 不嘗者不知。 取於五種中， 五陰我亦爾； 愚癡人不見， 智見得解脫。 明等諸譬喻， 心法不可見； 何處何因緣？
【現代漢語翻譯】 現代漢語譯本 如同金子去除雜質，我也是這樣遠離過失； 雖然存在卻不可見，我遠離過失也是如此； 就像琴和鼓，能發出各種美妙的聲音； 我在五陰（色、受、想、行、識，構成個體存在的五個要素）之中也是這樣，愚癡的人才會尋找一個不同的『我』。 如同地中的寶藏，以及清澈的水； 我在五陰之中也是這樣，真實存在卻不可見。 心和心所法（心理活動及其屬性），功德和五陰和合； 我在五陰之中也是這樣，沒有智慧的人不能看見。 如同女人腹中的胎兒，雖然存在卻看不見； 我在五陰之中，因為沒有智慧所以看不見。 如同香藥的重擔，火和柴薪； 我在五陰之中也是這樣，沒有智慧不能看見。 在一切諸法中，都是無常和空性的； 我在五陰之中也是這樣，沒有智慧就看不見。 諸地（不同層次的禪定境界）和自在（精神上的自由），神通和受位（接受地位或果位）， 無上美妙的諸法，以及其他的各種三昧（禪定）， 以及各種殊勝的境界，如果五陰中沒有『我』， 那麼這些法等等，一切都應該不存在。 有人提出質疑說，如果『我』存在，就應該指給我看； 智者應該回答說，那你先把你的心指給我看。 說沒有真如（事物的真實本性）的『我』，這完全是虛妄的說法； 從事比丘（佛教僧侶）事業的人，不應該與這種人同流合污。 這種人執著于有和無，墮入兩種極端； 破壞諸佛的教法，他不住在我的法中。 遠離外道的過失，焚燒『無我』的見解； 使『我』的見解熾盛燃燒，如同劫末的火焰； 如同石蜜（冰糖）、葡萄，乳酪、酥油等， 其中的所有美味，不親自品嚐的人是不會知道的。 從五種（感官）中獲取，我在五陰中也是這樣； 愚癡的人看不見，有智慧的人看見就能得到解脫。 光明等等這些譬喻，心法是不可見的； 在什麼地方？是什麼因緣？
【English Translation】 English version Like gold freed from impurities, so too am I free from faults; Existing yet unseen, my separation from faults is similar; Like the lute and the drum, producing various beautiful sounds; So am I within the five skandhas (form, feeling, perception, mental formations, consciousness – the five aggregates that constitute individual existence), the foolish seek a different 'self'. Like treasures in the earth, and pure water; So am I within the skandhas, truly existing yet unseen. Mind and mental properties, merits and the aggregation of skandhas; So am I within the skandhas, the unwise cannot see. Like a fetus in a woman's womb, existing yet unseen; I am within the five skandhas, unseen due to lack of wisdom. Like a heavy burden of fragrant medicine, fire and firewood; So am I within the skandhas, the unwise cannot see. In all dharmas (teachings, phenomena), there is impermanence and emptiness; So am I within the skandhas, the unwise do not see. The various levels of dhyana (states of meditation) and freedom, supernormal powers and the acceptance of position (or attainment), The supreme and wonderful dharmas, and the various samadhis (meditative states), And the various superior states, if there is no 'self' within the skandhas, Then these dharmas, etc., should all not exist. Someone raises a doubt, saying, 'If the 'self' exists, show it to me'; The wise should answer, 'Then show me your mind'. To say there is no 'self' of Suchness (true nature of reality), is entirely a false statement; Those engaged in the work of a Bhikkhu (Buddhist monk), should not associate with such a person. This person clings to existence and non-existence, falling into two extremes; Destroying the Buddha's teachings, he does not abide in my Dharma. Away from the faults of external paths, burn the view of 'no-self'; Let the view of 'self' blaze brightly, like the flames at the end of an eon; Like rock candy, grapes, milk, cheese, ghee, etc., The taste of all these, one who does not taste will not know. Taking from the five senses, so am I within the five skandhas; The foolish do not see, the wise see and attain liberation. These metaphors like light, the mind-dharma is invisible; Where? And what is the cause?
和合不可見。 諸法異體相， 一心不能取； 無因亦無生， 虛妄覺者過。 實行者見心， 心中不見心； 可見從見生， 能見何因生？ 我姓迦旃延， 首陀會天出； 為眾生說法， 趣于涅槃城。 是過去行路， 我及彼諸佛， 三千修多羅， 說于涅槃法。 欲界及無色， 佛不彼成佛； 色界中上天， 離欲成菩提。 境界非縛因， 因境界是縛； 依智斷煩惱， 修行者利劍。 有我有幻等， 法有無雲何？ 愚不見如是， 云何有無我？ 以有作不作， 無因而轉生； 一切法不生， 愚癡不覺知。 諸因不能生， 諸緣亦不作； 彼二不能生， 云何分別緣？ 先後及一時， 妄覺者說因； 虛空瓶弟子， 一切諸物生。 佛非有為作， 諸相相莊嚴； 是轉輪功德， 非諸佛得名。 諸佛是智相， 離諸邪見過； 內身是智見， 離諸一切過。 聾瞎盲及啞， 老少懷惡人； 是等一切人， 名無梵行者。 廣大勝妙體， 是轉輪王相； 出家或一二， 餘者是放逸。 毗耶娑迦那， 及於梨沙婆， 迦毗羅釋迦， 我入涅槃后； 未來世當有， 如是等
【現代漢語翻譯】 現代漢語譯本 和合之物是不可見的。 諸法的不同本體和表象，不能用單一的心來把握；沒有原因也沒有產生，這是虛妄覺悟者的過錯。 真正修行的人能見到自己的心，但在心中卻見不到心；可見之物是從見的行為中產生的，那麼能見的心又是從何而生的呢？ 我姓迦旃延（Katyayana，佛陀十大弟子之一，以善於論議著稱），從首陀會天（Suddhavasa, 色界天中的第五天，不還天）而來；爲了眾生說法，趨向涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）之城。 這是過去諸佛所走過的道路，我和他們一樣，用三千部修多羅（Sutra，佛經）宣說涅槃之法。 在欲界和無色界，佛是不能成就佛果的；只有在中上天的眾生，才能遠離慾望而成就菩提（Bodhi，覺悟）。 境界本身不是束縛的原因，因為執著于境界才是束縛的原因；依靠智慧斷除煩惱，對於修行者來說，智慧就是一把利劍。 如果說有『我』，有幻象等等，那麼法（Dharma，佛教術語，指宇宙的真理或法則）的存在與不存在又該如何解釋呢？愚昧的人不明白這個道理，又怎麼能理解有我或無我的概念呢？ 因為有了『有』和『不作』的觀念，才會無緣無故地轉生；一切法實際上是不生的，只是愚癡的人不明白。 諸多的因不能產生什麼，諸多的緣也不能造作什麼；既然因和緣都不能產生什麼，又如何去分別這些緣呢？ 先後和同時，這些都是虛妄覺悟者所說的因；就像虛空中生出瓶子，弟子一樣，一切事物都是這樣產生的。 佛不是通過有為法（有生滅變化的法）造作出來的，而是通過諸種殊勝的相好來莊嚴自身；這些相好是轉輪聖王的功德，而不是諸佛的名號。 諸佛是智慧的象徵，遠離一切邪見和過失；內在的身心是智慧的顯現，遠離一切過失。 聾子、瞎子、盲人、啞巴，以及年老、年少、心懷惡意的人；這些人都可以被稱為沒有修持梵行（Brahmacharya，清凈的行為）的人。 廣大而殊勝的身體，是轉輪聖王的相貌；出家修行的人只有一兩個，其餘的人都是放逸的。 毗耶娑（Vyasa，印度古代聖人），迦那（Kana，印度哲學家），以及梨沙婆（Rishabha，耆那教第一位祖師），迦毗羅（Kapila，數論派創始人），釋迦（Sakya，釋迦牟尼佛）；我入涅槃之後， 未來世應當會有，像這樣的人出現。
【English Translation】 English version The combination and aggregation are invisible. The different entities and appearances of all dharmas cannot be grasped by a single mind; there is no cause and no arising, this is the fault of deluded awakeners. The true practitioner sees the mind, but does not see the mind within the mind; the visible arises from the act of seeing, so from what does the seeing mind arise? My name is Katyayana (one of the Buddha's ten great disciples, known for his skill in debate), I come from the Suddhavasa Heaven (the fifth heaven in the Realm of Form, the Heaven of No Return); I speak the Dharma for sentient beings, heading towards the city of Nirvana (the Buddhist term for the state of liberation from the cycle of birth and death). This is the path walked by the Buddhas of the past, and like them, I proclaim the Dharma of Nirvana with three thousand Sutras (Buddhist scriptures). In the Desire Realm and the Formless Realm, a Buddha cannot attain Buddhahood; only beings in the middle and upper heavens can achieve Bodhi (Enlightenment) by being free from desire. The realm itself is not the cause of bondage, but attachment to the realm is the cause of bondage; relying on wisdom to cut off afflictions, for the practitioner, wisdom is a sharp sword. If there is 'self', and illusions, etc., then how can the existence or non-existence of Dharma (the truth or law of the universe) be explained? The ignorant do not understand this principle, so how can they understand the concept of self or no-self? Because of the concepts of 'being' and 'non-doing', one is reborn for no reason; in reality, all dharmas do not arise, but the foolish do not understand. The many causes cannot produce anything, and the many conditions cannot create anything; since neither cause nor condition can produce anything, how can these conditions be distinguished? Before and after, and at the same time, these are the causes spoken of by deluded awakeners; just like a vase arising from the void, disciples, all things arise in this way. The Buddha is not created through conditioned dharmas (dharmas that are subject to birth and death), but adorns himself with various excellent marks; these marks are the merits of a Chakravartin (Universal Monarch), not the names of the Buddhas. The Buddhas are symbols of wisdom, free from all wrong views and faults; the inner body and mind are the manifestation of wisdom, free from all faults. The deaf, the blind, the mute, and the dumb, as well as the old, the young, and those with malicious hearts; all these people can be called those who do not practice Brahmacharya (pure conduct). The vast and excellent body is the appearance of a Chakravartin; there are only one or two who have left home to practice, the rest are indulging in laxity. Vyasa (an ancient Indian sage), Kana (an Indian philosopher), and Rishabha (the first Tirthankara of Jainism), Kapila (the founder of the Samkhya school), Sakya (Sakyamuni Buddha); after I enter Nirvana, In the future, there will be people like this.
出世。 我滅后百年， 毗耶娑圍陀； 及於般荼婆， 鳩羅婆失羅。 然後復更有， 及於毛厘等； 次毛厘掘多， 次有無道王。 次有刀劍亂， 次刀劍末世； 次於末世世， 無法無修行。 如是等過未， 如輪轉世間； 日火共和合， 焚燒于欲界。 覆成妙世界， 彼器世間生； 四姓及國王， 諸仙人及法。 供養大會施， 時法還如本； 話笑本如是， 長行及子注。 子注復重作， 種種說無量； 如是我聞等， 迷沒諸世間。 不知真實法， 何者為是非？ 衣裳如法染， 搗治令潔凈。 清泥牛糞等， 壞色而受用； 諸香涂身衣， 離於外道相。 流通我法輪， 是諸如來相； 不漉水不飲， 腰繩及內衣。 依時行乞食， 離於下賤家； 生於妙天境， 及人中勝處。 諸寶相成就， 天人中自在； 依法修行者， 生天四天下。 多時而受用， 依多貪還滅； 正時及三災， 及於二惡世。 我及余正時， 釋迦末世時； 釋種悉達他， 八臂及自在。 如是等外道， 我滅出於世； 如是我聞等， 釋迦師子說。 曾有如是事， 毗耶娑說是；
【現代漢語翻譯】 現代漢語譯本 出世。 我滅度后一百年，毗耶娑（Vyasas，古代印度聖人）圍陀（Veda，吠陀經）； 以及般荼婆（Pandava，印度史詩《摩訶婆羅多》中的人物），鳩羅婆失羅（Kauravas，俱盧族）； 然後又更有，以及毛厘（Maurya，孔雀王朝）等； 其次是毛厘掘多（Maurya Gupta，孔雀王朝笈多王朝）；其次是有無道王。 其次有刀劍之亂，其次是刀劍的末世； 其次在末世，沒有佛法也沒有修行。 像這樣過去和未來，就像輪子轉動在世間； 太陽和火焰共同結合，焚燒于欲界。 重新形成美妙的世界，那個器世間產生； 四姓（印度種姓制度的四個等級）以及國王，諸仙人以及佛法。 供養、大會、佈施，那時佛法還像原本一樣； 談笑原本就是這樣，長行文以及子注。 子注又重新制作，種種說法無量無邊； 如是我聞等等，迷惑了各個世間。 不知道真實的佛法，哪個是對哪個是錯？ 衣裳如法染色，搗洗令其潔凈。 用清泥、牛糞等，破壞顏色而受用； 諸香塗抹身體和衣服，遠離外道的形象。 流通我的法輪，這是諸如來的形象； 不過濾水就不飲用，腰繩以及內衣。 按時去乞食，離開不凈的**家； 生於美妙的天境，以及人中的殊勝之處。 諸寶的相好成就，在天人和人中自在； 依法修行的人，生於天上的四天下。 長時間地受用，因為貪多而還滅； 正法時期以及三災，以及二惡世。 我和其餘正法時期，釋迦（Sakya，釋迦族）末世時期； 釋迦種姓的悉達他（Siddhartha，悉達多），八臂以及自在。 像這樣的外道，我滅度后出現於世； 如是我聞等等，是釋迦師子（Sakya Lion，釋迦牟尼佛的尊稱）說的。 曾經有這樣的事，毗耶娑（Vyasas）是這樣說的；
【English Translation】 English version Emergence into the World. One hundred years after my Parinirvana, Vyasas (Vyasas, ancient Indian sages) of the Vedas (Veda, the Vedic scriptures); And the Pandavas (Pandava, characters in the Indian epic 'Mahabharata'), the Kauravas (Kauravas, the Kuru dynasty); Then there will be more, including the Mauryas (Maurya, the Mauryan dynasty); Next is Maurya Gupta (Maurya Gupta, the Gupta dynasty of the Mauryan dynasty); next there will be kings without morality. Next there will be the chaos of swords, next the end of the age of swords; Next in the last age, there will be no Dharma and no practice. Like this, past and future, like a wheel turning in the world; The sun and fire combine together, burning in the desire realm. A wonderful world is formed again, that vessel world is produced; The four castes (the four levels of the Indian caste system) and the kings, the immortals and the Dharma. Offerings, great assemblies, almsgiving, at that time the Dharma is still like the original; Talking and laughing is originally like this, prose and commentaries. Commentaries are made again, various explanations are boundless; 'Thus I have heard' and so on, confusing all the worlds. Not knowing the true Dharma, which is right and which is wrong? Robes are dyed according to the Dharma, pounded and washed to make them clean. Using clean mud, cow dung, etc., destroying the color and enjoying them; Various fragrances are applied to the body and clothes, staying away from the appearance of external paths. Circulating my Dharma wheel, this is the appearance of all Tathagatas; Not drinking water without filtering it, waist cords and underwear. Going to beg for food on time, leaving the impure **family; Born in wonderful heavenly realms, and in superior places among humans. The auspicious marks of all treasures are accomplished, being at ease among gods and humans; Those who practice according to the Dharma are born in the four continents of the heavens. Enjoying for a long time, because of much greed, they are extinguished; The time of the true Dharma and the three calamities, and the two evil ages. Me and the remaining time of the true Dharma, the time of Sakya's (Sakya, the Sakya clan) last age; Siddhartha (Siddhartha, Siddhartha) of the Sakya clan, eight arms and self-mastery. External paths like these appear in the world after my Parinirvana; 'Thus I have heard' and so on, is what Sakya Lion (Sakya Lion, an honorific title for Sakyamuni Buddha) said. There was such a thing, Vyasas (Vyasas) said this;
八臂那羅延， 及摩醯首羅。 說如是等言， 我化作世間； 我母名善才， 父名梵天王。 我姓迦旃延， 離於諸煩惱； 生於瞻波城， 我父及祖父。 父名為月護， 從於月種生， 出家修實行， 說于千種句。 授記入涅槃， 付慧轉法輪； 大慧與法勝， 勝與彌佉梨； 彌佉無弟子， 於後時法滅。 迦葉拘留孫， 拘那含及我； 離於諸煩惱， 一切名正時。 過彼正法后， 有佛名如意； 于彼成正覺， 為人說五法。 無二三災中， 過未世亦爾； 諸佛不出世， 正時出於世。 無人奪有相， 衣裳不割裁； 納衣碎破雜， 如孔雀畫色。 二寸或三寸， 間錯而補納； 若不如是者， 愚人所貪奪。 常滅貪慾火， 智水常洗浴； 日夜六時中， 如實修行法。 如放箭石木， 勢極則還下； 放一還下一， 善不善亦爾。 一中無多種， 以相無如是； 如風取一切， 如田地被燒。 若一能作多， 一切無作有； 不爾一切失， 是妄覺者法。 如燈及種子， 云何多相似？ 一能生於多， 是妄覺者法。 如麻不生豆， 稻不生䵃麥； 小麥等
【現代漢語翻譯】 現代漢語譯本 八臂那羅延（Narayana，印度教保護神），以及摩醯首羅（Maheśvara，濕婆神的別名）， 說這樣的話：『我化作了世間；』 『我母親名叫善才，父親名叫梵天王（Brahmā）。』 『我姓迦旃延（Kātyāyana），遠離一切煩惱；』 『生於瞻波城（Campā），我的父親和祖父，』 『父親名叫月護，屬於月種，』 『出家修行，宣說千種語句。』 『被授記后入涅槃（Nirvana），將智慧傳付，轉法輪（Dharmacakra）；』 『大慧傳給法勝，法勝傳給彌佉梨（Mikharī）；』 『彌佉梨沒有弟子，之後佛法滅亡。』 『迦葉（Kāśyapa）、拘留孫（Krakucchanda），拘那含（Kanakamuni）和我（釋迦牟尼佛）；』 『遠離一切煩惱，都名為正時。』 『過了正法時期后，有佛名叫如意；』 『在那時成就正覺，為人宣說五法。』 『在無二三災之中，過去未來世也是這樣；』 『諸佛不出世的時候，正時就會出現於世。』 『沒有人奪取有相之物，衣裳不經過裁剪；』 『補綴的衣服破碎雜亂，如同孔雀身上的彩色圖案。』 『兩寸或三寸，交錯地補綴；』 『如果不是這樣，就會被愚人貪婪搶奪。』 『常常滅除貪慾，用智慧之水常常洗浴；』 『日夜六時之中，如實地修行佛法。』 『如同射出的箭、石頭、木頭，勢頭到了極點就會落下；』 『放出一個就落下一個，善與不善也是這樣。』 『一中沒有多種，以相來說沒有這樣；』 『如同風吹走一切，如同田地被燒燬。』 『如果一能生多，一切無作而有；』 『不然一切都會失去，這是妄覺者的說法。』 『如同燈和種子，怎麼會有多種相似之處呢？』 『一能生於多，這是妄覺者的說法。』 『如同麻不會生出豆，稻不會生出小麥；』 『小麥等』
【English Translation】 English version The eight-armed Narayana (Narayana, the Hindu preserver god), and Maheśvara (Maheśvara, another name for Shiva), Say such words: 'I transformed into the world;' 'My mother is named Śubhamati (Good Wisdom), and my father is named Brahmā (Brahmā, the creator god).' 'My surname is Kātyāyana (Kātyāyana), free from all afflictions;' 'Born in the city of Campā (Campā), my father and grandfather,' 'My father is named Candraprabha (Moon Protector), belonging to the lunar race,' 'Renouncing home and practicing asceticism, proclaiming a thousand verses.' 'After being prophesied, entering Nirvana (Nirvana), entrusting wisdom, turning the Dharma wheel (Dharmacakra);' 'Mahāmati (Great Wisdom) passed it to Dharmajaya (Victory of Dharma), Dharmajaya passed it to Mikharī (Mikharī);' 'Mikharī had no disciples, and later the Dharma perished.' 'Kāśyapa (Kāśyapa), Krakucchanda (Krakucchanda), Kanakamuni (Kanakamuni) and I (Śākyamuni Buddha);' 'Free from all afflictions, all are named Right Time.' 'After the period of the Right Dharma has passed, there will be a Buddha named Yathārtha (As Desired);' 'At that time, attaining perfect enlightenment, proclaiming the five Dharmas for people.' 'In the absence of the two or three calamities, the past and future worlds are also like this;' 'When the Buddhas do not appear in the world, Right Time will appear in the world.' 'No one seizes possessions with form, and the robes are not tailored;' 'The patched robes are broken and mixed, like the colorful patterns on a peacock.' 'Two inches or three inches, patched together in a staggered manner;' 'If it is not like this, it will be greedily seized by fools.' 'Constantly extinguishing greed, constantly bathing with the water of wisdom;' 'During the six periods of day and night, truly practicing the Dharma.' 'Like an arrow, stone, or wood that is shot, when the momentum reaches its peak, it will fall;' 'Releasing one and one falls, good and bad are also like this.' 'There are not many in one, in terms of form it is not like this;' 'Like the wind that takes everything away, like the fields that are burned.' 'If one can create many, everything is created without action;' 'Otherwise, everything will be lost, this is the teaching of those with false perception.' 'Like a lamp and a seed, how can there be many similarities?' 'One can give rise to many, this is the teaching of those with false perception.' 'Like flax that does not produce beans, rice that does not produce wheat;' 'Wheat, etc.'
種子， 云何一生多？ 波尼出聲論， 阿叉波太白； 末世有梵藏， 說於世俗論。 迦旃延作經， 夜婆伽亦爾； 浮稠迦天文， 是后末世論。 婆梨說世福， 世人依福德； 能護于諸法， 王婆離施地。 彌迦摩修羅， 阿舒羅等說； 迷惑及王論， 末世諸仙現。 悉達他釋種， 浮單陀五角； 口力及黠慧， 我滅后出世。 阿示那三掘， 彌佉羅澡罐； 我住阿蘭若， 梵天施與我。 汝當未來世， 名大離塵垢； 能說真解脫， 是諸牟尼尊。 梵天共梵眾， 及余諸天眾； 鹿皮等施我， 還沒自在天。 諸雜間錯衣， 及為乞食缽； 帝釋四天王， 閑處施與我。 說無生及因， 生及與不生； 欲成於不生， 是但說言語。 若無明等因， 能生於諸心； 未生於色時， 中間云何住？ 即時滅於心， 而更生余心； 色不一念住， 觀何法能生。 依於何因緣？ 心是顛倒因； 彼不能成法， 云何知生滅？ 修行者合定， 金安阇那性， 光音天宮殿， 世間法不壞。 住于所證法， 是諸一切佛； 如來等智慧， 比丘證於法， 及余所證法，
【現代漢語翻譯】 現代漢語譯本 種子，什麼樣的人一生中會獲得很多？ 有人說波尼（Panini，一位古代印度語法學家）的《出聲論》，阿叉波太白（Akshapatal，不確定含義）； 末世會有關於梵天（Brahma，印度教的創造之神）的經典，講述世俗的理論。 迦旃延（Katyayana，佛陀弟子）會創作經書，夜婆伽（Yavagaka，不確定含義）也會如此； 浮稠迦（Baudhayana，一位古代印度數學家）的天文學，是後世末期的理論。 婆梨（Bali，一位古代印度神話人物）講述世間的福報，世人依靠福德； 能夠守護諸法，國王婆離（Bali）會佈施土地。 彌迦摩（Mikama，不確定含義）修羅（Asura，阿修羅，一種神話生物），阿舒羅（Asura）等會講述； 迷惑眾生以及關於國王的理論，末世的諸位仙人會顯現。 悉達他（Siddhartha，釋迦牟尼佛的本名）釋迦族人，浮單陀（Bhutanta，不確定含義）五角； 憑藉口才和智慧，我（佛陀）滅度后他們會出世。 阿示那（Asina，不確定含義）三掘（Samkhya，數論派），彌佉羅（Mikhala，不確定含義）澡罐； 我住在阿蘭若（Aranya，寂靜處），梵天（Brahma）會施與我。 你應當在未來世，名為大離塵垢（Mahavigataraja，不確定含義）； 能夠宣說真正的解脫，這些是諸位牟尼（Muni，聖人）。 梵天（Brahma）與梵眾，以及其餘諸天眾； 鹿皮等會施與我，還沒自在天（Maheshvara，濕婆神）。 各種雜色的衣服，以及乞食的缽； 帝釋天（Indra）四天王（Four Heavenly Kings），會在閑靜之處施與我。 宣說無生以及因，生以及不生； 想要成就於不生，這只是說說而已。 如果沒有無明（Avidya，無明）等因，能夠生出諸心； 在色（Rupa，物質）還沒有產生的時候，中間如何存在？ 心即時滅去，然後又產生新的心； 色（Rupa）不會停留在一念之間，觀察什麼法能夠產生。 依靠什麼因緣？心是顛倒的因； 它不能成就法，如何知道生滅？ 修行者進入禪定，金安阇那（Kimsukanjana，不確定含義）的性質， 光音天（Abhasvara，第二禪天）的宮殿，世間的法不會壞滅。 安住于所證悟的法，這些是一切佛； 如來（Tathagata，佛陀的稱號）等的智慧，比丘（Bhikshu，出家男眾）證悟於法， 以及其餘所證悟的法。
【English Translation】 English version Seed, what kind of person accumulates much merit in their lifetime? Some say Panini's 'Exclamation Theory' (Panini, an ancient Indian grammarian), Akshapatal (meaning uncertain); In the degenerate age, there will be scriptures about Brahma (the Hindu god of creation), discussing worldly theories. Katyayana (a disciple of the Buddha) will compose scriptures, and Yavagaka (meaning uncertain) will do the same; Baudhayana's (an ancient Indian mathematician) astronomy is a theory of the later degenerate age. Bali (an ancient Indian mythological figure) speaks of worldly blessings, and people rely on merit; Able to protect the Dharma, King Bali will donate land. Mikama (meaning uncertain) Asura (a mythological being), Asura and others will speak; Deluding sentient beings and theories about kings, the immortals of the degenerate age will appear. Siddhartha (the Buddha's given name) of the Shakya clan, Bhutanta (meaning uncertain) pentagonal; With eloquence and wisdom, they will appear in the world after my (the Buddha's) passing. Asina (meaning uncertain) Samkhya (a school of Indian philosophy), Mikhala (meaning uncertain) bathing pot; I live in Aranya (a quiet place), Brahma will give to me. You should be in the future world, named Mahavigataraja (meaning uncertain); Able to proclaim true liberation, these are the Munis (sages). Brahma and the Brahma assembly, and the remaining heavenly beings; Deer skins and the like will be given to me, and Maheshvara (Shiva). Various mixed-colored clothes, and a begging bowl; Indra (the king of gods) and the Four Heavenly Kings will give to me in a quiet place. Proclaiming non-arising and cause, arising and non-arising; Wanting to achieve non-arising, this is just talk. If there is no cause such as ignorance (Avidya), able to generate all minds; When form (Rupa, matter) has not yet arisen, how does it exist in between? The mind immediately ceases, and then a new mind arises; Form (Rupa) does not stay for a single moment, what Dharma can be observed to arise? Relying on what causes and conditions? The mind is the cause of delusion; It cannot accomplish the Dharma, how can it know arising and ceasing? Practitioners enter samadhi, the nature of Kimsukanjana (meaning uncertain), The palace of Abhasvara (the second dhyana heaven), the worldly Dharma will not be destroyed. Abiding in the Dharma that is realized, these are all Buddhas; The wisdom of the Tathagata (a title of the Buddha) and others, the Bhikshu (monk) realizes the Dharma, And the remaining Dharma that is realized.
彼法常不壞。 云何虛妄見？ 諸法念不住。 乾闥婆幻色， 何故念不住？ 諸色無四大， 諸大何所為？ 因無明有心， 無始世界習； 依生滅和合， 妄覺者分別。 僧佉有二種， 從勝及轉變； 勝中有于果， 果覆成就果。 勝是大體相， 說功德差別； 因果二種法， 于轉變中無。 如水鏡清凈， 諸塵土不染； 真如如是凈， 依止於眾生。 如興求及蔥， 女人懷胎藏； 鹽及鹽中味， 種子云何有？ 異體不異體， 二體離二法； 有法無因緣， 非無于有為； 如馬中無牛， 陰中我亦爾。 說有為無為， 是法無可說； 惡見量阿含， 依邪覺垢染。 不覺說有我， 非因不離因； 五陰中無我， 取我是過失。 一中及異中， 妄覺者不覺； 水鏡及眼中， 如見鏡中像。 遠離於一異， 陰中我亦爾； 可觀及能觀， 禪道見眾生。 觀察是三法， 離於邪見法： 即滅于知見， 如孔中見空。 諸法轉變相， 愚人妄分別； 涅槃離有無， 住如實見處。 遠離生滅法， 亦離有無體； 離能見可見， 觀察轉變法。 離諸外道說， 離名相
形體； 依內身邪見， 觀察轉變法。 諸天及地獄， 觸及於逼惱； 無有中陰法， 云何依識生？ 胎卵濕化等， 生於中陰中； 眾生身種種， 應觀于去來。 離量及阿含， 能生煩惱種； 諸外道浪言， 智慧者莫取。 先觀察於我， 后觀于因緣； 不知有說有， 故石女兒勝。 般若離肉眼， 妙眼見眾生； 離於有為陰， 妙身體眾生。 住好惡色中， 出離縛解脫； 妙體住有為， 能見妙法身。 在於六趣中， 妄覺非境界； 我過於人道， 非余妄覺者。 『而無生我心， 何因如是生？ 如河燈種子， 何不如是說？ 而識未生時， 未有無明等。 離於闇無識， 云何相續生？』 三世及無世， 第五不可說； 是諸佛境界， 妄覺者觀行。 行中不可說， 以離智行中； 取于諸行中， 智離於行法。 依此法生此， 現見是無因； 諸緣不可見， 離於無作者。 依風火能燒， 因風動能生； 風能吹動火， 風還能滅火。 愚者不分別， 云何生眾生？ 說有為無為， 離於依所依。 云何成彼法？ 風火愚分別。 彼此增長力， 彼此法不及。
【現代漢語翻譯】 現代漢語譯本 形體： 依內身邪見，觀察轉變法。 諸天（devas）及地獄（naraka），觸及於逼惱； 無有中陰（antarabhava）法，云何依識生？ 胎卵濕化等，生於中陰中； 眾生身種種，應觀于去來。 離量及阿含（Agama），能生煩惱種； 諸外道浪言，智慧者莫取。 先觀察於我，后觀于因緣； 不知有說有，故石女兒勝。 般若（Prajna）離肉眼，妙眼見眾生； 離於有為陰，妙身體眾生。 住好惡色中，出離縛解脫； 妙體住有為，能見妙法身。 在於六趣（six realms）中，妄覺非境界； 我過於人道，非余妄覺者。 『而無生我心，何因如是生？ 如河燈種子，何不如是說？ 而識未生時，未有無明（avidya）等。 離於闇無識，云何相續生？』 三世及無世，第五不可說； 是諸佛（Buddhas）境界，妄覺者觀行。 行中不可說，以離智行中； 取于諸行中，智離於行法。 依此法生此，現見是無因； 諸緣不可見，離於無作者。 依風火能燒，因風動能生； 風能吹動火，風還能滅火。 愚者不分別，云何生眾生？ 說有為無為，離於依所依。 云何成彼法？風火愚分別。 彼此增長力，彼此法不及。
【English Translation】 English version Form: Relying on the wrong view of the inner self, observe the law of transformation. The devas (gods) and naraka (hells), are touched by affliction; Without the law of antarabhava (intermediate state), how can it arise dependent on consciousness? Those born from wombs, eggs, moisture, and transformation, are born in the intermediate state; The bodies of sentient beings are various; one should observe their coming and going. Apart from valid means of cognition and the Agama (scriptures), seeds of affliction can arise; The wild words of externalists, the wise should not take. First observe the 'I', then observe the causes and conditions; Not knowing existence, they speak of existence; therefore, a barren woman's child is superior. Prajna (wisdom) is apart from the physical eye; the wondrous eye sees sentient beings; Apart from conditioned aggregates, wondrous bodies are sentient beings. Dwelling in good and bad colors, one departs from bondage and attains liberation; The wondrous body dwells in the conditioned, and can see the wondrous Dharmakaya (body of the Dharma). Being in the six realms (six realms of existence), deluded awareness is not the realm; I surpass the human realm, not those with other deluded awareness. 'And without the arising of my mind, what cause makes it arise like this? Like the seeds of a river lamp, why is it not spoken of like that? And when consciousness has not yet arisen, there is no avidya (ignorance) and so on. Apart from darkness and without consciousness, how can continuous arising occur?' The three times and the timeless, the fifth is unspeakable; These are the realms of the Buddhas (enlightened ones); those with deluded awareness observe practice. In practice, it is unspeakable, because it is apart from the practice of wisdom; Grasping in all practices, wisdom is apart from the laws of practice. Relying on this law, this arises; it is seen as without cause; All conditions are invisible, apart from a creator. Relying on wind and fire, burning is possible; because of the wind's movement, arising is possible; Wind can blow and move fire; wind can also extinguish fire. The foolish do not differentiate; how do sentient beings arise? Speaking of the conditioned and the unconditioned, apart from the dependent and the depended upon. How is that law accomplished? Wind and fire are foolish differentiations. Each other's increasing power, each other's law does not reach.
云何而生火？ 惟言語無義。 眾生是誰作？ 而分別如火； 能作陰入軀， 意等因能生。 如常無我義， 共心常轉生； 二法常清凈， 離於諸因果。 火不能成彼， 妄覺者不知； 心眾生涅槃， 自性體清凈。 無始等過染， 如虛空無差； 外道邪見垢， 如白象床城。 依意意識覆， 大等能清凈； 彼人見如實， 見已破煩惱。 舍譬喻稠林， 彼人取聖境； 知能知差別， 彼分別異體。 蒙鈍人不覺， 復言不可說； 譬如栴檀鼓， 愚人作異說。 如栴檀沉水， 諸佛智亦爾； 愚人不覺知， 以依虛妄見。 中后不受食， 以缽依量取； 離口等諸過， 啖于清凈食。 此是如法行， 不能知相應； 依於法能信， 莫分別邪行。 不著世間物， 能取于正義； 彼人取真金， 能然於法燈。 癡有無因緣， 邪見網分別； 一切煩惱垢， 離於貪瞋恚。 爾時不復生， 以無一切染； 諸如來身手， 而授于佛位。 外道迷因果， 餘者迷因緣； 及無因有物， 斷見無聖人。 受于果轉變， 識及於意識； 意從本識生， 識從於意生。 一切
【現代漢語翻譯】 現代漢語譯本 問：火是如何產生的？ 答：僅僅因為無意義的言語。 問：眾生是誰創造的？ 答：是像火一樣的分別心；能夠創造五蘊（陰入軀），以及意等因素。 如同常無我的道理一樣，共同的心識不斷地產生。 二法（指智慧和方便）常常是清凈的，遠離各種因果關係。 火不能成就它們，虛妄覺知的人不明白這個道理；心、眾生和涅槃（Nirvana），其自性本體是清凈的。 沒有起始的各種過失和染污，就像虛空一樣沒有差別；外道的邪見污垢，就像白象、床和城一樣。 依靠意和意識的覆蓋，大等（指地、水、火、風四大）能夠清凈；這樣的人才能如實地見到真理，見到后就能破除煩惱。 捨棄譬喻的稠林，這樣的人才能取得聖境；知道能知和所知的差別，他們才能分辨不同的個體。 愚昧遲鈍的人不覺悟，還說這是不可說的；譬如栴檀（candana）鼓，愚人會作出不同的解釋。 如同栴檀（candana）沉入水中，諸佛的智慧也是如此；愚人不覺知，因為他們依賴虛妄的見解。 中午之後不接受食物，用缽（patra）按照一定的量來取食；遠離口等各種過失，食用清凈的食物。 這是如法修行，不能瞭解相應的道理；依靠佛法才能產生信心，不要分別邪惡的行為。 不執著世間的物質，能夠取得正確的意義；這樣的人才能取得真金，能夠點燃佛法的明燈。 愚癡的人執著有和無的因緣，用邪見之網來分別；一切煩惱的污垢，都遠離貪、嗔、恚。 那時就不再產生新的煩惱，因為沒有一切染污；諸如來（Tathagata）用身手，來授予佛位。 外道迷惑于因果，其餘的人迷惑于因緣；以及沒有原因而有事物，持斷見的人沒有聖人。 領受果報的轉變，就是識以及意識；意從本識產生，識又從意產生。 一切
【English Translation】 English version Q: How is fire produced? A: Only through meaningless speech. Q: Who creates sentient beings? A: It is the discriminating mind, like fire; it can create the five aggregates (skandha), as well as factors such as mind (manas). Just as the principle of constant non-self (anatman) is, the collective consciousness constantly arises. The two dharmas (wisdom and skillful means) are always pure, being apart from all causes and effects. Fire cannot accomplish them, those with deluded awareness do not understand this principle; mind, sentient beings, and Nirvana (Nirvana), their self-nature is pure. Various faults and defilements without beginning, are like space without difference; the defilements of heretical views of outsiders, are like white elephants, beds, and cities. Relying on the covering of mind (manas) and consciousness (vijnana), the great elements (earth, water, fire, wind) can be purified; such people can see the truth as it is, and after seeing it, they can break through afflictions. Abandoning the dense forest of metaphors, such people can attain the sacred realm; knowing the difference between the knower and the known, they can distinguish different entities. Ignorant and dull people do not awaken, and even say that it is inexpressible; like a sandalwood (candana) drum, fools will make different interpretations. Just as sandalwood (candana) sinks into water, the wisdom of all Buddhas is also like that; fools do not realize this, because they rely on false views. Not accepting food after noon, using a bowl (patra) to take food according to a certain amount; staying away from various faults of the mouth, etc., and eating pure food. This is practicing according to the Dharma, unable to understand the corresponding principles; relying on the Dharma can generate faith, do not discriminate against evil deeds. Not being attached to worldly things, being able to obtain the correct meaning; such people can obtain true gold, and can light the lamp of the Dharma. Ignorant people are attached to the causes and conditions of existence and non-existence, using the net of heretical views to discriminate; all the defilements of afflictions, are away from greed, anger, and hatred. At that time, no new afflictions will arise, because there is no defilement; the Tathagatas (Tathagata) use their hands to bestow the Buddha position. Outsiders are deluded by cause and effect, and others are deluded by conditions; and things exist without a cause, those who hold annihilationist views have no sages. Receiving the transformation of karmic results, is consciousness (vijnana) and awareness (vijnana); mind (manas) arises from the fundamental consciousness (alaya-vijnana), and consciousness (vijnana) arises from mind (manas). Everything
識從本， 能生如海波； 一切從熏因， 隨因緣而生。 念差別鉤鎖， 縛自心取境； 似於形體相， 意眼等識生。 無始來過縛， 依熏生取境； 見外心諸法， 遮諸外道見。 依彼更生余， 及依彼觀生； 是故生邪見， 及世間生死。 諸法如夢幻， 如乾闥婆城； 陽焰水中月， 觀察是自心。 行差非真如， 正智幻三昧； 依首楞嚴定， 及余諸三昧。 入于初地得， 諸通及三昧； 智及如意身， 受位入佛地。 爾時心不生， 以見世虛妄； 得觀地餘地， 及得於佛地。 轉于依止身， 如諸色摩尼； 亦如水中月， 作諸眾生業。 離有無朋黨， 離二及不二； 出於二乘地， 及出第七地。 內身見諸法， 地地中清凈； 離外道外物， 爾時說大乘。 轉于分別識， 離於變易滅； 如兔角摩尼， 得解脫者說。 如依結相應， 依法亦如是； 依相應相應， 莫分別于異。 眼識業及受， 無明及正見； 眼色及於意， 意識染如是。」 佛說此妙經， 聖者大慧士， 菩薩摩訶薩， 羅婆那大王， 叔迦婆羅那， 甕耳等羅叉， 天龍夜叉等
【現代漢語翻譯】 現代漢語譯本 『識』（Vijñāna）從根本上說，能產生如海浪般的現象； 一切都從熏習的因緣而生，隨著因緣的變化而產生。 念頭的差別就像鉤鎖一樣，束縛著自心，使其執取外境； 就像形體的顯現一樣，意（Manas）、眼等識（Vijñāna）也隨之產生。 從無始以來，我們就被過去的業力所束縛，依靠熏習而執取外境； 看到外境和心中的諸法，從而遮止各種外道的邪見。 依靠這些（邪見）又會產生其他的（邪見），並且依靠這些（邪見）產生錯誤的觀察； 因此產生了邪見，以及世間的生死輪迴。 諸法就像夢幻一樣，又像乾闥婆城（Gandharva-pura，海市蜃樓）； 又像陽焰和水中的月亮，要這樣觀察自己的心。 如果修行出現偏差就無法證得真如（Tathatā），只有通過正智和幻三昧（Māyā-samādhi）； 依靠首楞嚴定（Śūraṅgama-samādhi），以及其他的各種三昧。 進入初地（Prathamā-bhūmi）就能獲得各種神通和三昧； 獲得智慧和如意身（Manas-kāya），接受授記，進入佛地（Buddha-bhūmi）。 那時，心不再生起，因為已經看清了世間的虛妄； 能夠觀見初地之後的其他地，以及最終證得佛地。 轉變所依止的身體，就像各種顏色的摩尼寶珠（Maṇi）； 也像水中的月亮一樣，化現各種眾生的事業。 遠離有和無的朋黨，遠離二和不二的對立； 超出二乘（Śrāvakayāna and Pratyekabuddhayāna）的境界，以及超出第七地（Saptamī-bhūmi）。 在自身內觀見諸法，在各個地中獲得清凈； 遠離外道的邪說和外境的迷惑，這時才能宣說大乘（Mahāyāna）。 轉變分別識，遠離變易生死； 就像兔角和摩尼寶珠一樣，這是獲得解脫者所說的境界。 就像依靠結使相應一樣，依靠法也是如此； 依靠相應而相應，不要分別它們的不同。 眼識（Cakṣur-vijñāna）的業和感受，無明（Avidyā）和正見； 眼（Cakṣu）、色（Rūpa）以及意（Manas），意識（Vijñāna）的染污也是這樣。 佛陀宣說了這部微妙的經典，聖者大慧士（Mahāmati）， 菩薩摩訶薩（Bodhisattva-mahāsattva），羅婆那大王（Rāvaṇa）， 叔迦婆羅那（Śuka-bharaṇa），甕耳等羅叉（Kumbhakarṇa-rākṣasa）， 天（Deva）、龍（Nāga）、夜叉（Yakṣa）等。
【English Translation】 English version 『Consciousness』 (Vijñāna) from its very root, can generate phenomena like ocean waves; Everything arises from conditioned causes, arising according to the changes in conditions. The differences in thoughts are like hooked chains, binding the mind and causing it to grasp external objects; Just like the appearance of a form, mind (Manas), eye and other consciousnesses (Vijñāna) also arise. From beginningless time, we have been bound by past karma, relying on conditioning to grasp external objects; Seeing external objects and the dharmas in the mind, thereby preventing the wrong views of various heretics. Relying on these (wrong views), other (wrong views) will arise, and relying on these (wrong views), wrong observations arise; Therefore, wrong views arise, as well as the cycle of birth and death in the world. All dharmas are like dreams, and like Gandharva cities (Gandharva-pura, mirages); Also like heat haze and the moon in the water, one should observe one's own mind in this way. If practice deviates, one cannot attain Suchness (Tathatā), only through right wisdom and illusion-like samadhi (Māyā-samādhi); Relying on the Śūraṅgama-samādhi, as well as various other samadhis. Entering the first ground (Prathamā-bhūmi) one can obtain various supernormal powers and samadhis; Obtaining wisdom and a body of will (Manas-kāya), receiving prediction, and entering the Buddha ground (Buddha-bhūmi). At that time, the mind no longer arises, because one has seen through the illusion of the world; One can see the other grounds after the first ground, and ultimately attain the Buddha ground. Transforming the body that is relied upon, like various colored Mani jewels (Maṇi); Also like the moon in the water, manifesting the activities of various sentient beings. Away from the partisanship of existence and non-existence, away from the opposition of duality and non-duality; Transcending the realm of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and transcending the seventh ground (Saptamī-bhūmi). Seeing all dharmas within oneself, attaining purity in each ground; Away from the wrong views of heretics and the delusions of external objects, at this time one can expound the Mahāyāna. Transforming the discriminating consciousness, away from the change and death; Like rabbit horns and Mani jewels, this is the state spoken of by those who have attained liberation. Just as relying on the corresponding defilements, relying on the Dharma is also like this; Relying on correspondence and corresponding, do not distinguish their differences. The karma and feelings of eye consciousness (Cakṣur-vijñāna), ignorance (Avidyā) and right view; The eye (Cakṣu), form (Rūpa) and mind (Manas), the defilement of consciousness (Vijñāna) is also like this. The Buddha spoke this wonderful sutra, the sage Mahāmati, The Bodhisattva-mahāsattva, King Rāvaṇa, Śuka-bharaṇa, Kumbhakarṇa-rākṣasa, Devas, Nāgas, Yakṣas, etc.
， 乾闥婆修羅， 諸天比丘僧， 大歡喜奉行。
入楞伽經卷第十
【現代漢語翻譯】 現代漢語譯本： 乾闥婆（Gandharva，天神的一種）和阿修羅（Asura，一種好戰的神）， 以及諸天、比丘僧眾，都非常歡喜地信奉和實行。
《入楞伽經》卷第十
【English Translation】 English version: Gandharvas (Gandharva, a type of celestial musician) and Asuras (Asura, a type of warring deity), Along with all the Devas (celestial beings), Bhikshus (monks), and Sangha (community), joyfully accepted and practiced it.
Lankavatara Sutra, Volume 10