T16n0672_大乘入楞伽經
大正藏第 16 冊 No. 0672 大乘入楞伽經
No. 672 [Nos. 670, 671]
新譯大乘入楞伽經序
御 制
蓋聞：摩羅山頂，既最崇而最嚴，楞伽城中，實難往而難入；先佛弘宣之地，曩聖修行之所。爰有城主，號羅婆那，乘宮殿以謁尊顏；奏樂音而祈妙法，因鬘峰以表興，指藏海以明宗。所言《入楞伽經》者：斯乃諸佛心量之玄樞，群經理窟之妙鍵，廣喻幽旨，洞明深義，不生不滅，非有非無，絕去來之二途，離斷常之雙執，以第一義諦，得最上妙珍。體諸法之皆虛，知前境之如幻，混假名之分別，等生死與涅槃。大慧之問初陳，法王之旨斯發，一百八義，應實相而離世間；三十九門，破邪見而宣政法，曉名相之並假，祛妄想之迷衿，依正智以會真如，悟緣起而歸妙理。境風既息，識浪方澄，三自性皆空，二無我俱泯，入如來之藏，游解脫之門。
原此經文，來自西國，至若，元嘉建號，跋陀之譯未弘；延昌紀年，流支之義多舛。朕虔思付囑，情切紹隆，以久視元年歲次庚子，林鐘紀律炎帝司辰，於時避暑箕峰，觀風穎水，三陽宮內，重出斯經，討三本之要詮，成七卷之了教。三藏沙門于闐國僧實叉難陀大德，大福先寺僧復禮等，併名追安
【現代漢語翻譯】 現代漢語譯本 《新譯大乘入楞伽經序》
御製
聽說：摩羅山頂，既是最崇高又最莊嚴的地方，楞伽城中，確實難以到達也難以進入；這裡是過去的佛陀弘揚佛法的地方，也是往昔的聖賢修行的地方。那裡有一位城主，名叫羅婆那（Rāvaṇa），乘坐宮殿來謁見佛陀的尊顏；演奏音樂來祈求微妙的佛法，憑藉鬘峰（Mālavata）來表達興致，指著藏海來闡明宗旨。所說的《入楞伽經》，是諸佛心量的玄妙樞紐，是眾多經典寶藏的精妙關鍵，廣泛比喻深奧的旨意，透徹明白深刻的含義，不生不滅，非有非無，超越了來和去的兩種途徑，脫離了斷見和常見這兩種執著，用第一義諦，得到最上妙的珍寶。體會到諸法都是虛幻的，知道眼前的境界如同幻象，混同假名的分別，等同生死與涅槃。大慧（Mahāmati）菩薩的提問最初陳述，法王（佛陀）的旨意因此闡發，一百零八義，應和實相而遠離世間；三十九門，破除邪見而宣揚正法，明白名相都是虛假的，去除妄想的迷惑，依靠正智來會合真如，領悟緣起而回歸妙理。境界的風平息了，意識的波浪才得以澄清，三種自性都空無所有，兩種無我都完全泯滅，進入如來藏（Tathāgatagarbha），遊歷解脫之門。
追溯這部經文，來自西域各國，到了元嘉年間，跋陀（Guṇabhadra）的翻譯沒有得到弘揚；延昌年間，菩提流支（Bodhiruci）的翻譯有很多錯誤。我虔誠地思考佛陀的囑託，心情迫切地想要繼承和發揚，在久視元年，歲在庚子，林鐘紀律，炎帝司辰的時候，當時在箕峰避暑，觀賞穎水的風光，在三陽宮內，重新翻譯這部經典，探討三個版本的要義，完成了七卷的經教。三藏沙門于闐國僧人實叉難陀（Śikṣānanda）大德，大福先寺僧人復禮等，都署名追隨。
【English Translation】 English version Preface to the Newly Translated Laṅkāvatāra Sūtra
Imperial Decree
It is said that Mount Malaya's peak is the most sublime and solemn, and the city of Laṅkā is indeed difficult to reach and enter; it is the place where past Buddhas propagated the Dharma, and where former sages practiced. There was a city lord named Rāvaṇa (name of the king of Laṅkā), who rode his palace to pay homage to the Buddha's noble countenance; he played music to pray for the wonderful Dharma, expressed his interest by means of Mālavata (a mountain peak), and clarified the purpose by pointing to the ocean of treasures. The Laṅkāvatāra Sūtra is the profound pivot of the Buddhas' mind-measure, and the wonderful key to the cave of scriptures, broadly illustrating profound meanings, and thoroughly clarifying deep meanings, neither arising nor ceasing, neither existent nor non-existent, transcending the two paths of coming and going, and departing from the dual attachments of annihilationism and eternalism, using the supreme meaning to obtain the most wonderful treasure. It embodies the emptiness of all dharmas, knows that the former realm is like an illusion, mixes the distinctions of provisional names, and equates saṃsāra with nirvāṇa. Mahāmati's (name of a Bodhisattva) questions were initially presented, and the Dharma King's (Buddha) intention was thus revealed, one hundred and eight meanings, corresponding to reality and departing from the world; thirty-nine gates, breaking through wrong views and proclaiming the righteous Dharma, understanding that names and forms are all provisional, removing the delusion of false thoughts, relying on correct wisdom to unite with Suchness (Tathatā), and realizing dependent origination to return to the wonderful principle. When the wind of the objective realm ceases, the waves of consciousness are then clarified, the three self-natures are all empty, and the two non-selves are both extinguished, entering the Tathāgatagarbha (Buddha-nature), and wandering in the gate of liberation.
Tracing back this scripture, it came from the Western Regions. During the Yuanjia era, Guṇabhadra's (name of a translator) translation was not promoted; during the Yanchang era, Bodhiruci's (name of a translator) translation had many errors. I reverently contemplate the Buddha's entrustment, and earnestly desire to inherit and promote it. In the first year of Jiushi, the year being Gengzi, during the Linzhong season, when the Fire Emperor was in charge, at that time, while escaping the summer heat at Mount Ji, and viewing the scenery of the Ying River, within the Sanyang Palace, this scripture was re-translated, discussing the essential meanings of the three versions, and completing the seven-fascicle teaching. The Tripiṭaka master, the monk Śikṣānanda (name of a translator) from the Kingdom of Khotan, the virtuous monk Fuli from Dafuxian Temple, and others, all signed their names in pursuit of peace.
、遠，德契騰、蘭，襲龍樹之芳猷，探馬鳴之秘府，戒香與覺花齊馥，意珠共性月同圓，故能了達沖微，發揮奧賾，以長安四年正月十五日繕寫云畢。自惟菲薄言謝圭璋，顧四辯而多慚，瞻一乘而罔測，難違緇俗之請，強申翰墨之文；詞拙理乖，彌增愧恧，伏以此經微妙，最為希有，所冀破重昏之暗，傳燈之句不窮，演流注之功，涌泉之義無盡。題目品次列於後云。
大乘入楞伽經卷第一
大周于闐國三藏法師實叉難陀奉 敕譯
羅婆那王勸請品第一
如是我聞：
一時佛住大海濱摩羅耶山頂楞伽城中，與大比丘眾及大菩薩眾俱。其諸菩薩摩訶薩，悉已通達五法、三性、諸識無我，善知境界自心現義，遊戲無量自在三昧神通諸力，隨眾生心現種種形方便調伏，一切諸佛手灌其頂，皆從種種諸佛國土而來此會，大慧菩薩摩訶薩為其上首。
爾時世尊，于海龍王宮說法，過七日已從大海出，有無量億梵釋護世、諸天龍等，奉迎于佛。爾時如來，舉目觀見摩羅耶山楞伽大城，即便微笑而作是言：「昔諸如來、應、正等覺，皆於此城說自所得聖智證法，非諸外道臆度邪見及以二乘修行境界，我今亦當為羅婆那王開示此法。」爾時羅婆那夜叉王，以佛神力聞佛言音，遙知如來從龍宮出，梵
釋護世天龍圍繞，見海波浪，觀其眾會藏識大海境界風動轉識浪起，發歡喜心，于其城中高聲唱言：「我當詣佛請入此城，令我及與諸天世人于長夜中得大饒益。」作是語已，即與眷屬乘花宮殿往世尊所。到已下殿右繞三匝，作眾伎樂供養如來。所持樂器皆是大青因陀羅寶，琉璃等寶以為間錯，無價上衣而用纏裹，其聲美妙音節相和，于中說偈而贊佛曰：
「心自性法藏， 無我離見垢； 證智之所知， 愿佛為宣說。 善法集為身， 證智常安樂； 變化自在者， 愿入楞伽城。 過去佛菩薩， 皆曾住此城； 此諸夜叉眾， 一心願聽法。」
爾時羅婆那楞伽王，以都咤迦音歌贊佛已，復以歌聲而說頌言：
「世尊於七日， 住摩竭海中； 然後出龍宮， 安詳升此岸。 我與諸婇女， 及夜叉眷屬； 輸迦娑剌那， 眾中聰慧者， 悉以其神力， 往詣如來所， 各下花宮殿， 禮敬世所尊。 復以佛威神， 對佛稱己名： 『我是羅剎王， 十首羅婆那， 今來詣佛所， 愿佛攝受我， 及楞伽城中， 所有諸眾生。 過去無量佛， 咸升寶山頂； 住楞伽城中， 說自所證法。 世尊亦應爾， 住彼寶嚴山； 菩薩
【現代漢語翻譯】 現代漢語譯本：釋提桓因（Śakra Devānām Indra，天神之王）、護世四天王（Lokapāla，守護世界的四位天神）、天龍八部圍繞著佛陀，他們看到大海的波浪，觀察到眾生的藏識（Ālaya-vijñāna，儲存一切經驗的意識）如大海，境界風動轉識（Pravṛtti-vijñāna，生起作用的意識）如浪起，心中充滿歡喜，于楞伽城中高聲說道：『我應當前往佛陀處，請佛陀進入此城，使我和諸天世人在漫長的黑夜中得到巨大的利益。』說完這些話后，他們就帶著眷屬乘坐花宮殿前往世尊所在之處。到達后，他們從宮殿下來，右繞佛陀三圈，以各種伎樂供養如來。他們所持的樂器都是用大青因陀羅寶（Indranīla，一種深藍色的寶石）和琉璃等寶物鑲嵌而成，並用無價的上等衣物纏裹，其聲音美妙，音節和諧，在樂聲中以偈頌讚嘆佛陀： 『心自性是法藏（Dharmadhātu，一切法的本源），沒有我，遠離見解的污垢；證智（Jñāna，通過修行獲得的智慧）所能了知的境界，愿佛陀為我們宣說。善法積聚而成佛身，證智帶來恒常的安樂；能夠自在變化的佛陀，愿您進入楞伽城（Laṅkā，斯里蘭卡的古稱）。過去的佛菩薩，都曾住在這座城中；這裡的夜叉（Yakṣa，一種守護神）大眾，一心希望聽聞佛法。』 這時，羅婆那（Rāvaṇa，羅剎王）楞伽王（Laṅkādhipati，楞伽城的統治者），用都咤迦（Toṭaka，一種詩歌韻律）的音調歌頌佛陀后，又用歌聲說道： 『世尊在七日內，住在摩竭海（Makaradhvaja，一種海）中；然後從龍宮出來，安詳地登上此岸。我和諸位婇女，以及夜叉眷屬；輸迦（Śuka，鸚鵡）和娑剌那（Sāraṇa，信使），是眾夜叉中最聰慧的，都以各自的神力，前往如來所在之處，各自從花宮殿下來，禮敬世間所尊重的佛陀。又憑藉佛陀的威神力，對著佛陀稱說自己的名字：『我是羅剎王，十首羅婆那，現在前來拜見佛陀，愿佛陀攝受我和楞伽城中所有的眾生。過去無量諸佛，都曾登上寶山頂；住在楞伽城中，宣說自己所證悟的佛法。世尊也應當如此，住在彼寶嚴山（Ratnakūṭa，珍寶堆積的山），菩薩』
【English Translation】 English version: Surrounded by Śakra Devānām Indra (釋提桓因, the king of gods), the Lokapālas (護世四天王, the four guardian kings of the world), and the Nāgas (天龍, dragons), they saw the ocean waves and observed that the Ālaya-vijñāna (藏識, storehouse consciousness) of all beings was like the ocean, and the Pravṛtti-vijñāna (轉識, active consciousness) stirred by the winds of the realm was like the rising waves. Filled with joy, they proclaimed loudly in the city of Laṅkā (楞伽城, ancient name for Sri Lanka): 'I shall go to the Buddha and invite him into this city, so that I and all the gods and people of the world may obtain great benefit in the long night.' Having spoken these words, they, along with their retinue, rode in flower palaces to where the World-Honored One was. Upon arriving, they descended from their palaces, circumambulated the Buddha three times to the right, and made offerings to the Tathāgata with various musical performances. The instruments they held were all inlaid with great blue Indranīla (因陀羅寶, a deep blue gem) jewels and lapis lazuli, and wrapped with priceless upper garments. Their sounds were beautiful, their melodies harmonious, and in the midst of the music, they praised the Buddha with verses: 'The Dharma-dhātu (法藏, the source of all dharmas) is the nature of the mind, without self, free from the defilements of views; the realm known by Jñāna (證智, wisdom attained through practice), may the Buddha proclaim it for us. The accumulation of good dharmas forms the Buddha's body, Jñāna brings constant bliss; the Buddha who can transform freely, may you enter the city of Laṅkā.' The Buddhas and Bodhisattvas of the past all dwelt in this city; these Yakṣas (夜叉, a type of guardian spirit) desire to hear the Dharma with one mind.' At that time, Rāvaṇa (羅婆那, a Rakshasa king), the king of Laṅkādhipati (楞伽王, ruler of Lanka), having praised the Buddha with the Toṭaka (都咤迦, a type of poetic meter) melody, further spoke in song: 'The World-Honored One, for seven days, dwelt in the Makaradhvaja (摩竭海, a type of sea); then emerged from the dragon palace, and peacefully ascended this shore. I and the many consorts, and the Yakṣa retinue; Śuka (輸迦, a parrot) and Sāraṇa (娑剌那, a messenger), the most intelligent among the assembly, all with their respective divine powers, went to where the Tathāgata was, each descended from their flower palaces, and paid homage to the World-Honored One. Again, relying on the Buddha's majestic power, they declared their names before the Buddha: 'I am the Rakshasa king, the ten-headed Rāvaṇa, now come to visit the Buddha, may the Buddha accept me and all the beings in the city of Laṅkā. Countless Buddhas of the past all ascended the peak of Ratnakūṭa (寶嚴山, mountain of accumulated jewels); dwelt in the city of Laṅkā, and proclaimed the Dharma they had realized. May the World-Honored One also do so, dwell on that mountain of accumulated jewels, Bodhisattva'
眾圍繞， 演說清凈法。 我等於今日， 及住楞伽眾； 一心共欲聞， 離言自證法。 我念去來世， 所有無量佛； 菩薩共圍繞， 演說楞伽經。 此入楞伽典， 昔佛所稱讚； 愿佛同往尊， 亦為眾開演。 請佛為哀愍， 無量夜叉眾； 入彼寶嚴城， 說此妙法門。 此妙楞伽城， 種種寶嚴飾； 墻壁非土石， 羅網悉珍寶。 此諸夜叉眾， 昔曾供養佛； 修行離諸過， 證知常明瞭。 夜叉男女等， 渴仰于大乘； 自信摩訶衍， 亦樂令他住。 惟愿無上尊， 為諸羅剎眾； 甕耳等眷屬， 往詣楞伽城。 我于去來今， 勤供養諸佛； 愿聞自證法， 究竟大乘道。 愿佛哀愍我， 及諸夜叉眾； 共諸佛子等， 入此楞伽城。 我宮殿婇女， 及以諸瓔珞； 可愛無憂園， 愿佛哀納受。 我于佛菩薩， 無有不捨物； 乃至身給侍， 惟愿哀納受。』」
爾時世尊聞是語已，即告之言：「夜叉王！過去世中諸大導師，咸哀愍汝，受汝勸請，詣寶山中說自證法，未來諸佛亦復如是。此是修行甚深觀行現法樂者之所住處，我及諸菩薩哀愍汝故，受汝所請。」作是語已默然而住。
【現代漢語翻譯】 現代漢語譯本 （佛）被大眾圍繞，演說清凈的佛法。 我們今天，以及住在楞伽（Laṅkā，島名）的所有人； 一心想要聽聞，那無法用言語表達、只能自我證悟的佛法。 我憶念過去、現在、未來，所有無量的佛； （他們）都被菩薩圍繞，演說《楞伽經》。 這部《入楞伽經》經典，是過去諸佛所稱讚的； 愿佛陀和所有受尊敬的人，也為大眾開示演說。 請佛陀慈悲，爲了無量的夜叉（Yakṣa，一種神）眾； 進入那寶物莊嚴的城市，宣說這微妙的法門。 這座美妙的楞伽城，用各種寶物莊嚴修飾； 墻壁不是泥土石頭，羅網全部都是珍寶。 這些夜叉眾，過去曾經供養佛； 修行遠離各種過失，證悟了常恒的明瞭。 夜叉男女等，渴望仰慕大乘佛法； 自信于大乘，也樂於讓其他人安住于大乘。 惟愿無上的佛，爲了各位羅剎（Rākṣasa，惡鬼）眾； 以及甕耳（Kumbhakarṇa，羅剎名）等眷屬，前往楞伽城。 我在過去、現在、未來，勤奮供養諸佛； 愿聽聞自我證悟的佛法，究竟圓滿的大乘之道。 愿佛陀憐憫我，以及各位夜叉眾； 和各位佛子等，進入這座楞伽城。 我的宮殿、婇女，以及各種瓔珞； 可愛的無憂園（Aśoka garden），愿佛陀慈悲地接受。 我對佛和菩薩，沒有不捨棄的東西； 乃至以自身來服侍，惟愿慈悲地接受。』"
當時世尊聽了這些話后，就告訴他說：『夜叉王！過去世中的各位大導師，都慈悲憐憫你，接受你的勸請，前往寶山中宣說自我證悟的佛法，未來諸佛也會這樣。這是修行甚深觀行、體驗現世安樂的人所居住的地方，我和各位菩薩因為憐憫你的緣故，接受你的請求。』說完這些話后，（佛）就默默地住了下來。
【English Translation】 English version Surrounded by the assembly, (the Buddha) expounds the pure Dharma. We today, and all those dwelling in Laṅkā (island name); With one mind desire to hear, the Dharma beyond words, self-realized. I remember the past, present, and future, all the immeasurable Buddhas; (They) are surrounded by Bodhisattvas, expounding the Laṅkāvatāra Sūtra. This Laṅkāvatāra scripture, praised by the Buddhas of the past; May the Buddha and all the revered ones, also expound it for the assembly. Please, Buddha, have compassion, for the immeasurable Yakṣa (a type of spirit) assembly; Enter that city adorned with treasures, and proclaim this wonderful Dharma gate. This wonderful city of Laṅkā, adorned with various treasures; The walls are not of earth or stone, the nets are all of jewels. These Yakṣa beings, in the past have made offerings to the Buddhas; Cultivating, they are free from all faults, realizing constant clarity. The Yakṣa men and women, yearn for the Mahāyāna Dharma; Confident in the Mahāyāna, they also delight in helping others abide in it. May the unsurpassed Buddha, for all the Rākṣasa (demon) beings; And Kumbhakarṇa (name of a Rākṣasa) and other dependents, go to the city of Laṅkā. In the past, present, and future, I diligently make offerings to all the Buddhas; I wish to hear the self-realized Dharma, the ultimate Mahāyāna path. May the Buddha have compassion on me, and all the Yakṣa assembly; Together with all the Buddha's children, enter this city of Laṅkā. My palaces, consorts, and all kinds of ornaments; The lovely Aśoka garden, may the Buddha compassionately accept. To the Buddhas and Bodhisattvas, there is nothing I do not give up; Even to the point of serving with my own body, may you compassionately accept.』"
Then the World Honored One, having heard these words, said to him: 『Yakṣa King! The great guides of the past worlds, all had compassion on you, accepted your invitation, and went to the treasure mountain to proclaim the self-realized Dharma, and the future Buddhas will also be like this. This is the place where those who cultivate deep contemplation and experience the joy of the present Dharma dwell, and I and the Bodhisattvas, out of compassion for you, accept your request.』 Having spoken these words, (the Buddha) remained silent.
時羅婆那王，即以所乘妙花宮殿奉施於佛；佛坐其上，王及諸菩薩前後導從，無量婇女歌詠贊嘆，供養于佛往詣彼城。到彼城已，羅婆那王及諸眷屬，復作種種上妙供養，夜叉眾中童男童女，以寶羅網供養于佛；羅婆那王施寶瓔珞奉佛菩薩以掛其頸。爾時世尊及諸菩薩受供養已，各為略說自證境界甚深之法。
時羅婆那王並其眷屬，復更供養大慧菩薩，而勸請言：
「我今請大士， 奉問於世尊； 一切諸如來， 自證智境界。 我與夜叉眾， 及此諸菩薩； 一心願欲聞， 是故咸勸請。 汝是修行者， 言論中最勝； 是故生尊敬， 勸汝請問法。 自證清凈法， 究竟入佛地； 離外道二乘， 一切諸過失。」
爾時世尊以神通力，于彼山中復更化作無量寶山，悉以諸天百千萬億妙寶嚴飾，一一山上皆現佛身；一一佛前皆有羅婆那王及其眾會；十方所有一切國土皆于中現；一一國中悉有如來；一一佛前咸有羅婆那王並其眷屬。楞伽大城阿輸迦園，如是莊嚴等無有異，一一皆有大慧菩薩而興請問，佛為開示自證智境，以百千妙音說此經已，佛及諸菩薩皆于空中隱而不現。
羅婆那王唯自見身住本宮中，作是思惟：「曏者是誰？誰聽其說？所見何物？
【現代漢語翻譯】 現代漢語譯本 當時，羅婆那王（Rāvaṇa，夜叉王）立即將他所乘坐的精美花宮殿奉獻給佛陀；佛陀坐在上面，國王和各位菩薩在前前後後引導跟隨，無數美麗的女子歌唱讚歎，供養佛陀前往那座城市。到達那座城市后，羅婆那王和他的眷屬們，又做了各種各樣殊勝美妙的供養，夜叉眾中的童男童女，用珍寶羅網供養佛陀；羅婆那王獻上珍寶瓔珞，奉獻給佛陀和菩薩們，掛在他們的脖子上。這時，世尊和各位菩薩接受供養后，各自為他們簡略地講述了自己證悟的境界，甚深微妙的佛法。 當時，羅婆那王和他的眷屬們，又進一步供養大慧菩薩（Mahāmati），並勸請說： 『我現在懇請大士， 奉問於世尊； 一切諸如來， 自證智境界。 我與夜叉眾， 及此諸菩薩； 一心願欲聞， 是故咸勸請。 汝是修行者， 言論中最勝； 是故生尊敬， 勸汝請問法。 自證清凈法， 究竟入佛地； 離外道二乘， 一切諸過失。』 這時，世尊以神通力，在那座山中又變化出無數的珍寶山，全部用諸天百千萬億種美妙的珍寶裝飾，每一座山上都顯現出佛身；每一位佛前都有羅婆那王和他的大眾；十方所有的一切國土都在其中顯現；每一個國土中都有如來；每一位佛前都有羅婆那王和他的眷屬。楞伽大城（Laṅkā）的阿輸迦園（Aśoka），這樣的莊嚴景象沒有絲毫差異，每一個景象中都有大慧菩薩發起請問，佛陀為他們開示自己證悟的智慧境界，用百千種美妙的聲音宣說這部經典后，佛陀和各位菩薩都在空中隱沒而不顯現。 羅婆那王只看到自己身處原來的宮殿中，心中思忖：『剛才那是誰？誰在聽他說法？所見到的又是什麼？』
【English Translation】 English version Then, Rāvaṇa (the Yaksha king), immediately offered his wonderful flower palace to the Buddha; the Buddha sat upon it, with the king and all the Bodhisattvas leading and following, countless beautiful women singing praises, making offerings to the Buddha and proceeding to that city. Having arrived at that city, Rāvaṇa and his retinue again made various supreme and wonderful offerings, boys and girls from the Yaksha assembly offered jeweled nets to the Buddha; Rāvaṇa offered jeweled necklaces to the Buddha and Bodhisattvas, hanging them around their necks. At that time, the World Honored One and all the Bodhisattvas, having received the offerings, each briefly spoke of the profoundly deep Dharma of their self-realized realms. Then, Rāvaṇa and his retinue further made offerings to the Bodhisattva Mahāmati, and urged him, saying: 'I now request the great being, to inquire of the World Honored One; all the Tathāgatas, the realm of self-realized wisdom. I, along with the Yaksha assembly, and all these Bodhisattvas; wholeheartedly wish to hear, therefore we all urge you. You are a practitioner, the most excellent in speech; therefore, with respect, we urge you to inquire about the Dharma. The self-realized pure Dharma, ultimately enters the Buddha-ground; free from the externalist and Two Vehicle paths, and all faults.' At that time, the World Honored One, with his supernatural power, again transformed countless jeweled mountains in that mountain, all adorned with hundreds of thousands of millions of wonderful jewels of the heavens, on each mountain appeared a Buddha body; before each Buddha was Rāvaṇa and his assembly; all the lands of the ten directions appeared within them; in each land were all the Tathāgatas; before each Buddha were Rāvaṇa and his retinue. The city of Laṅkā and the Aśoka garden, such adornments were no different, in each was the Bodhisattva Mahāmati initiating inquiries, the Buddha revealing the realm of self-realized wisdom, having spoken this sutra with hundreds of thousands of wonderful sounds, the Buddha and all the Bodhisattvas vanished into the air and were no longer visible. Rāvaṇa only saw himself dwelling in his original palace, thinking to himself: 'Who was that just now? Who was listening to his teachings? What was seen?'
是誰能見？佛及國城眾寶山林，如是等物今何所在？為夢所作？為幻所成？為復猶如乾闥婆城？為翳所見？為炎所惑？為如夢中石女生子？為如煙焰旋火輪耶？」復更思惟：「一切諸法性皆如是，唯是自心分別境界，凡夫迷惑不能解了，無有能見亦無所見，無有能說亦無所說，見佛聞法皆是分別，如向所見不能見佛，不起分別是則能見。」
時楞伽王尋即開悟，離諸雜染證唯自心，住無分別；往昔所種善根力故，於一切法得如實見，不隨他悟。能以自智善巧觀察，永離一切臆度邪解，住大修行為修行師，現種種身善達方便，巧知諸地上增進相，常樂遠離心、意、意識，斷三相續見，離外道執著，內自覺悟，入如來藏趣于佛地。聞虛空中及宮殿內咸出聲言：「善哉！大王！如汝所學，諸修行者應如是學，應如是見，一切如來應如是見，一切諸法若異見者則是斷見；汝應永離心、意、意識，應勤觀察一切諸法，應修內行莫著外見，莫墮二乘及以外道，所修句義所見境界，及所應得諸三昧法；汝不應樂戲論談笑，汝不應起圍陀諸見，亦不應著王位自在，亦不應住六定等中。若能如是，即是如實修行者行，能摧他論能破惡見，能捨一切我見執著，能以妙慧轉所依識，能修菩薩大乘之道，能入如來自證之地。汝應如是勤加
【現代漢語翻譯】 現代漢語譯本：是誰能夠見到？佛陀以及國都城池、眾多寶山樹林，這些事物如今又在哪裡呢？是夢中所造？還是幻術所成？還是像乾闥婆城（海市蜃樓）一樣？是被眼翳所見？還是被火焰所迷惑？還是像夢中石女（無法生育的女子）生子一樣？還是像煙焰旋轉形成的火輪呢？」他又進一步思惟：「一切諸法的本性都是如此，只是自己的心在分別境界，凡夫迷惑而不能理解，沒有能見的主體，也沒有所見的客體，沒有能說的主體，也沒有所說的客體，見到佛陀，聽聞佛法，都是分別妄想，像之前所見那樣是不能見到佛陀的，不起分別妄想才能真正見到。」 當時楞伽王隨即開悟，脫離各種雜染，證悟唯心，安住于無分別之中；由於往昔所種的善根之力，對於一切法都獲得瞭如實的見解，不隨從他人的領悟。能夠以自己的智慧巧妙地觀察，永遠脫離一切臆測和邪見，安住于大修行之中，成為修行的導師，顯現種種化身，善於通達方便法門，巧妙地瞭解各個菩薩地的增進之相，常常樂於遠離心、意、意識，斷除三相續見（能取、所取、見），脫離外道的執著，內心自覺覺悟，進入如來藏，趨向佛地。聽到虛空中以及宮殿內都發出聲音說：「善哉！大王！像你所學的那樣，諸位修行者應當這樣學習，應當這樣見解，一切如來都應當這樣見解，一切諸法如果見解不同，那就是斷見；你應當永遠脫離心、意、意識，應當勤奮地觀察一切諸法，應當修習內行，不要執著于外見，不要墮入二乘（聲聞、緣覺）以及外道，所修習的句義，所見到的境界，以及所應當得到的各種三昧法；你不應當喜歡戲論談笑，你不應當生起吠陀（古印度教經典）的各種見解，也不應當執著于王位的自在，也不應當安住於六定（色界和無色界的禪定）等等之中。如果能夠這樣，就是如實的修行者的行為，能夠摧毀他人的論點，能夠破除惡見，能夠捨棄一切我見執著，能夠以妙慧轉化所依識（阿賴耶識），能夠修習菩薩的大乘之道，能夠進入如來自證的境界。你應當這樣勤奮地加以修習。
【English Translation】 English version: 'Who is it that can see? The Buddhas, the capital cities, the numerous jeweled mountains and forests, where are such things now? Are they made by dreams? Are they created by illusions? Or are they like a Gandharva city (mirage)? Are they seen by eye disease? Are they deluded by flames? Are they like a stone woman (barren woman) giving birth in a dream? Are they like a wheel of fire made by spinning smoke and flames?' He further contemplated: 'The nature of all dharmas is like this, it is only one's own mind that distinguishes realms. Ordinary people are confused and cannot understand. There is no one who can see, nor is there anything to be seen. There is no one who can speak, nor is there anything to be spoken. Seeing the Buddha and hearing the Dharma are all discriminations. Like what was seen before, one cannot see the Buddha. Not arising discriminations is then true seeing.' At that time, King Lanka immediately awakened, detached from all defilements, realized the Oneness of Mind, and dwelt in non-discrimination. Due to the power of the good roots planted in the past, he obtained a true understanding of all dharmas, not following the enlightenment of others. He was able to skillfully observe with his own wisdom, forever free from all speculation and wrong views, dwelling in great practice, becoming a teacher of practice, manifesting various bodies, being skilled in expedient methods, skillfully knowing the increasing aspects of the various Bodhisattva grounds, always delighting in being apart from mind, intellect, and consciousness, severing the three continuous views (perceiver, perceived, and perception), detaching from the attachments of external paths, inwardly self-awakening, entering the Tathagatagarbha (Buddha-nature), and proceeding towards the Buddha-ground. He heard voices in the empty space and within the palace, all saying: 'Excellent! Great King! As you have learned, all practitioners should learn in this way, should see in this way, all Tathagatas should see in this way, if the view of all dharmas is different, then it is a nihilistic view. You should forever be apart from mind, intellect, and consciousness, you should diligently observe all dharmas, you should cultivate inner practice, do not be attached to external views, do not fall into the Two Vehicles (Sravaka and Pratyekabuddha) and external paths, the meaning of the phrases you cultivate, the realms you see, and the various Samadhi dharmas you should attain; you should not delight in frivolous talk and laughter, you should not give rise to the various views of the Vedas (ancient Hindu scriptures), nor should you be attached to the freedom of the throne, nor should you dwell in the Six Dhyanas (meditative states of the Form and Formless realms), and so on. If you can do so, then it is the conduct of a true practitioner, able to destroy the arguments of others, able to break evil views, able to abandon all egoistic attachments, able to transform the Alaya consciousness (storehouse consciousness) with wonderful wisdom, able to cultivate the Great Vehicle path of the Bodhisattvas, able to enter the self-realized state of the Tathagatas. You should diligently cultivate in this way.'
修學，令所得法轉更清凈，善修三昧三摩缽底，莫著二乘外道境界以為勝樂，如凡修者之所分別，外道執我見有我相，及實求那而生取著，二乘見有無明緣行，于性空中亂想分別。楞伽王！此法殊勝是大乘道，能令成就自證聖智，于諸有中受上妙生。楞伽王！此大乘行破無明翳，滅識波浪，不墮外道諸邪行中。楞伽王！外道行者執著於我作諸異論，不能演說離執著見識性二義。善哉！楞伽王！汝先見佛思惟此義，如是思惟乃是見佛。」
爾時羅婆那王復作是念：「愿我更得奉見如來，如來世尊于觀自在，離外道法，能說自證聖智境界，超諸應化所應作事，住如來定入三昧樂，是故說名大觀行師，亦複名為大哀愍者，能燒煩惱分別薪盡，諸佛子眾所共圍繞，普入一切眾生心中，遍一切處具一切智，永離一切分別事相。我今愿得重見如來大神通力；以得見故，未得者得、已得不退，離諸分別住三昧樂，增長滿足如來智地。」
爾時世尊，知楞伽王即當證悟無生法忍，為哀愍故便現其身，令所化事還復如本。時十頭王見所曾睹，無量山城悉寶莊嚴，一一城中皆有如來、應、正等覺，三十二相以嚴其身。自見其身遍諸佛前，悉有大慧，夜叉圍繞，說自證智所行之法；亦見十方諸佛國土，如是等事悉無有別。
【現代漢語翻譯】 現代漢語譯本 修習佛法，是爲了使所獲得的佛法更加清凈，好好修習三昧（Samadhi，定）和三摩缽底（Samapatti，等至），不要執著於二乘（聲聞乘和緣覺乘）和外道的境界，認為那是殊勝的快樂，就像凡夫俗子所分別的那樣。外道執著於我見，認為有我相，並且實際上追求功德而產生執著。二乘之人認為有無明緣行，在空性的基礎上胡亂想像和分別。 楞伽王（Lankavatara，楞伽城的國王）！這種佛法殊勝，是大乘之道，能夠使人成就自證聖智，在各種存在中獲得最美好的生命。楞伽王！這種大乘修行能夠破除無明的遮蔽，平息意識的波浪，不會墮入外道的各種邪惡行為之中。楞伽王！外道修行者執著於我，作出各種不同的論調，不能夠演說脫離執著的見解和識性的兩種含義。善哉！楞伽王！你先前見過佛，並且思惟過這些含義，像這樣思惟才是真正見到佛。' 這時，羅婆那王（Ravana，羅剎王）又這樣想：『愿我能夠再次拜見如來，如來世尊在觀自在（Avalokiteshvara，觀世音菩薩）的境界中，遠離外道之法，能夠宣說自證聖智的境界，超越各種應化所應該做的事情，安住在如來禪定中，進入三昧的快樂，因此被稱為大觀行師，也被稱為大哀愍者，能夠燒盡煩惱分別的柴火，被諸佛的弟子們共同圍繞，普遍進入一切眾生的心中，遍及一切地方，具備一切智慧，永遠脫離一切分別的事相。我現在希望能夠再次見到如來的大神通力；因為能夠見到如來的緣故，未得到的能夠得到，已經得到的不會退轉，脫離各種分別，安住在三昧的快樂中，增長和滿足如來的智慧之地。』 這時，世尊知道楞伽王即將證悟無生法忍，爲了哀憐和愍唸的緣故，便顯現出自己的身形，使所變化的事物恢復到原來的樣子。當時，十頭王（指羅婆那王）看見了曾經見過的景象，無數的山和城市都用寶物裝飾，每一個城市中都有如來、應供、正等覺，用三十二相來莊嚴自身。他看見自己的身體遍佈在諸佛面前，都有大智慧的夜叉圍繞，宣說自證智所行之法；也看見十方諸佛的國土，像這些事情都沒有什麼差別。
【English Translation】 English version Cultivating and studying the Dharma is to make the Dharma one has attained even purer, to cultivate well Samadhi (concentration) and Samapatti (attainment), not to be attached to the realms of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and external paths, considering them to be supreme bliss, as ordinary people discriminate. Externalists are attached to the view of self, believing in the existence of a self-image, and actually seeking merit, thus giving rise to attachment. Those of the Two Vehicles see ignorance as the condition for action, wildly imagining and discriminating in the emptiness of nature. Lankavatara (King of Lanka)! This Dharma is supreme, it is the path of the Mahayana, capable of enabling one to accomplish self-realized sacred wisdom, and to receive the most wonderful life among all existences. Lankavatara! This Mahayana practice can break through the obscuration of ignorance, calm the waves of consciousness, and not fall into the various evil practices of external paths. Lankavatara! Practitioners of external paths are attached to the self, making various different arguments, unable to expound the two meanings of views that are free from attachment and the nature of consciousness. Excellent! Lankavatara! You have previously seen the Buddha and contemplated these meanings; contemplating in this way is truly seeing the Buddha.' At that time, Ravana (the Rakshasa King) thought thus: 'May I once again have the honor of seeing the Tathagata. The World Honored Tathagata, in the realm of Avalokiteshvara (the Bodhisattva of Compassion), is far from the Dharma of external paths, able to proclaim the realm of self-realized sacred wisdom, surpassing all that should be done by transformations, abiding in the Tathagata's samadhi, entering the bliss of samadhi, therefore called the Great Contemplative Teacher, and also called the Great Compassionate One, able to burn away the firewood of afflictions and discriminations, surrounded by the assembly of the Buddha's disciples, universally entering the minds of all sentient beings, pervading all places, possessing all wisdom, forever free from all discriminating phenomena. I now wish to see again the great supernatural power of the Tathagata; because of being able to see the Tathagata, those who have not attained will attain, those who have attained will not regress, free from all discriminations, abiding in the bliss of samadhi, increasing and fulfilling the ground of the Tathagata's wisdom.' At that time, the World Honored One, knowing that the King of Lanka was about to realize the forbearance of non-origination, out of compassion and pity, manifested his own form, causing the transformed things to return to their original state. At that time, the Ten-Headed King (referring to Ravana) saw the scenery he had once seen, countless mountains and cities all adorned with treasures, in each city there were Tathagatas, Arhats, Perfectly Enlightened Ones, adorning themselves with the thirty-two marks. He saw his own body pervading before all the Buddhas, all surrounded by Yakshas of great wisdom, proclaiming the Dharma of self-realized wisdom; he also saw the Buddha lands of the ten directions, such things were all without difference.
爾時世尊普觀眾會，以慧眼觀非肉眼觀，如師子王奮迅回眄欣然大笑。于其眉間髀脅腰頸及以肩臂德字之中，一一毛孔皆放無量妙色光明，如虹拖暉如日舒光，亦如劫火猛焰熾然。時虛空中梵釋四天，遙見如來坐如須彌楞伽山頂欣然大笑。爾時諸菩薩及諸天眾咸作是念：「如來世尊於法自在，何因緣故欣然大笑？身放光明默然不動，住自證境入三昧樂，如師子王週迴顧視，觀羅婆那念如實法。」
爾時大慧菩薩摩訶薩，先受羅婆那王請，復知菩薩眾會之心，及觀未來一切眾生，皆悉樂著語言文字，隨言取義而生迷惑，執取二乘外道之行。或作是念：「世尊已離諸識境界，何因緣故欣然大笑？」為斷彼疑而問于佛。
佛即告言：「善哉大慧！善哉大慧！汝觀世間愍諸眾生，於三世中惡見所纏，欲令開悟而問於我。諸智慧人為利自他，能作是問。大慧！此楞伽王，曾問過去一切如來、應、正等覺二種之義，今亦欲問，未來亦爾。此二種義差別之相，一切二乘及諸外道皆不能測。」
爾時如來知楞伽王欲問此義，而告之曰：「楞伽王！汝欲問我宜應速問，我當爲汝分別解釋，滿汝所愿令汝歡喜，能以智慧思惟觀察，離諸分別，善知諸地修習對治，證真實義入三昧樂，為諸如來之所攝受，住奢摩他樂，遠
【現代漢語翻譯】 現代漢語譯本 這時，世尊（Bhagavan，指佛陀）普遍地觀察著大眾，用慧眼（prajna-caksu，智慧之眼）而非肉眼（mamsa-caksu，血肉之眼）觀察，就像獅子王（Simharaja）奮迅地回頭顧盼，欣然大笑。從他的眉間、大腿、腰部、頸部以及肩膀手臂上的『德』字（lakshana，吉祥的標誌）之中，每一個毛孔都放出無量美妙的光明，如同彩虹拖著光輝，如同太陽散發光芒，也如同劫火（kalpagn，世界末日的火焰）猛烈熾盛地燃燒。當時，虛空中的梵天（Brahma）、帝釋天（Indra）和四大天王（Caturmaharajika），遙遠地看見如來（Tathagata，佛陀的稱號）端坐在如同須彌山（Sumeru）的楞伽山（Lanka）頂，欣然大笑。當時，諸位菩薩（Bodhisattva）以及諸天眾都這樣想：『如來世尊對於法（Dharma，佛法）自在，是什麼因緣的緣故欣然大笑？身體放出光明卻默然不動，安住在自我證悟的境界，進入三昧（Samadhi，禪定）的快樂之中，如同獅子王一樣環顧四周，觀察羅婆那（Ravana）的念頭是否符合真實的法。』 當時，大慧菩薩摩訶薩（Mahamati Bodhisattva，偉大的智慧菩薩），先前接受了羅婆那王的邀請，又知道菩薩大眾的心意，並且觀察到未來的一切眾生，都喜歡執著于語言文字，隨著語言文字而取其意義，從而產生迷惑，執取二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）和外道（Tirthika，非佛教的修行者）的修行。或者這樣想：『世尊已經遠離了諸識（vijnana，意識）的境界，是什麼因緣的緣故欣然大笑？』爲了斷除他們的疑惑，於是向佛陀提問。 佛陀就告訴大慧菩薩說：『好啊，大慧！好啊，大慧！你觀察世間，憐憫眾生，在過去、現在、未來三世中被惡見（mithya-drsti，錯誤的見解）所纏縛，想要讓他們開悟，所以向我提問。有智慧的人爲了利益自己和他人，能夠提出這樣的問題。大慧！這位楞伽王，曾經詢問過去的一切如來、應供、正等覺（Tathagata, Arhat, Samyaksambuddha，佛陀的稱號）兩種意義，現在也想要詢問，未來也是這樣。這兩種意義的差別相，一切二乘以及諸外道都不能夠測知。』 當時，如來知道楞伽王想要詢問這個意義，就告訴他說：『楞伽王！你想要問我，應該趕快提問，我應當為你分別解釋，滿足你的願望，讓你歡喜，能夠用智慧思惟觀察，遠離各種分別，善於瞭解諸地（bhumi，菩薩修行的階段），修習對治（pratipaksa，對治煩惱的方法），證悟真實的意義，進入三昧的快樂，被諸位如來所攝受，安住在奢摩他（Samatha，止）的快樂之中，遠離……』
【English Translation】 English version At that time, the Bhagavan (World-Honored One) universally observed the assembly with the eye of wisdom (prajna-caksu), not with the eye of flesh (mamsa-caksu), like a lion king (Simharaja) swiftly turning his head and smiling broadly. From each and every pore of his brow, thighs, waist, neck, shoulders, and arms, within the marks of virtue (lakshana), emanated immeasurable and wondrous light, like a rainbow trailing its splendor, like the sun radiating its rays, and like the fierce flames of the fire at the end of an eon (kalpagn). At that time, Brahma, Indra, and the Four Heavenly Kings (Caturmaharajika) in the sky, from afar, saw the Tathagata (Thus Come One) seated atop Mount Lanka, which resembled Mount Sumeru, smiling broadly. Then, all the Bodhisattvas (Enlightening Beings) and the heavenly hosts thought to themselves: 'The Tathagata, the World-Honored One, is at ease with the Dharma (Universal Law). What is the cause and condition for his broad smile? His body emits light, yet he remains silent and unmoving, abiding in the realm of self-realization, entering the bliss of Samadhi (Concentration), like a lion king looking around, observing whether Ravana's thoughts are in accordance with the true Dharma.' At that time, Mahamati Bodhisattva (Great Wisdom Bodhisattva), having previously accepted the invitation of King Ravana, also understood the minds of the Bodhisattva assembly and observed that all future beings would be attached to language and words, taking their meaning according to the words and thus becoming confused, clinging to the practices of the Two Vehicles (Sravakayana and Pratyekabuddhayana) and the heretics (Tirthika). Some might think: 'The World-Honored One has already transcended the realm of consciousness (vijnana). What is the cause and condition for his broad smile?' To dispel their doubts, he questioned the Buddha. The Buddha then said to Mahamati: 'Excellent, Mahamati! Excellent, Mahamati! You observe the world and have compassion for beings, who are entangled in evil views (mithya-drsti) in the three periods of time, past, present, and future, and you wish to enlighten them, so you ask me. Wise people, for the benefit of themselves and others, can ask such questions. Mahamati! This King of Lanka once asked all the Tathagatas, Arhats, Samyaksambuddhas (Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones) of the past about the meaning of two things, and now he also wishes to ask, and so it will be in the future. The difference between these two meanings cannot be fathomed by all those of the Two Vehicles and the heretics.' At that time, the Tathagata, knowing that the King of Lanka wished to ask about this meaning, said to him: 'King of Lanka! If you wish to ask me, you should ask quickly. I will explain it to you in detail, fulfill your wishes, make you happy, enable you to contemplate with wisdom, be free from all discriminations, be skilled in understanding the stages (bhumi), practice the antidotes (pratipaksa), realize the true meaning, enter the bliss of Samadhi, be embraced by all the Tathagatas, abide in the bliss of Samatha (Tranquility), and be far from...'
離二乘三昧過失，住于不動善慧法雲菩薩之地。能如實知諸法無我，當於大寶蓮花宮中，以三昧水而灌其頂。復現無量蓮花圍繞，無數菩薩于中止住，與諸眾會遞相瞻視，如是境界不可思議。楞伽王！汝起一方便行住修行地，復起無量諸方便行，汝定當得如上所說不思議事，處如來位隨形應物。汝所當得，一切二乘及諸外道梵釋天等所未曾見。」
爾時楞伽王蒙佛許已，即于清凈光明如大蓮華寶山頂上，從座而起，諸婇女眾之所圍繞，化作無量種種色花，種種色香末香涂香，幢幡幰蓋冠珮瓔珞，及余世間未曾見聞種種勝妙莊嚴之具；又復化作欲界所有種種無量諸音樂器，過諸天、龍、乾闥婆等一切世間之所有者；又復化作十方佛土昔所曾見諸音樂器；又復化作大寶羅網，遍覆一切佛菩薩上；復現種種上妙衣服，建立幢幡以為供養。作是事已即升虛空高七多羅樹，于虛空中復雨種種諸供養云，作諸音樂，從空而下，即坐第二日電光明如大蓮花寶山頂上，歡喜恭敬而作是言：「我今欲問如來二義，如是二義，我已曾問過去如來、應、正等覺，彼佛世尊已為我說。我今亦欲問於是義，唯愿如來為我宣說。世尊！變化如來說此二義，非根本佛。根本佛說三昧樂境，不說虛妄分別所行。善哉！世尊！於法自在，唯愿哀愍說
【現代漢語翻譯】 現代漢語譯本：遠離二乘（聲聞乘和緣覺乘）三昧的過失，安住于不動善慧法雲菩薩的果位。能夠如實地了知一切諸法無我，應當在大寶蓮花宮中，用三昧之水來灌注他的頭頂。並且顯現出無量的蓮花圍繞著他，無數的菩薩在蓮花中安住，與各種集會的大眾互相瞻仰觀看，這樣的境界是不可思議的。楞伽王（King Lankavatara）！你發起一種方便的修行，安住于修行的地位，再發起無量諸多的方便修行，你必定能夠得到如上面所說不可思議的事情，處於如來的位置，隨著不同的形態來應化事物。你所應當得到的，是一切二乘以及各種外道、梵天、釋天等等所未曾見過的。
當時楞伽王（King Lankavatara）蒙受佛的允許之後，就在清凈光明的如同大蓮花寶山的山頂上，從座位上站起來，被眾多的婇女圍繞著，變化出無量種種顏色的花，種種顏色的香末香涂香，幢幡幰蓋冠珮瓔珞，以及其他世間未曾見聞的種種殊勝美妙的莊嚴之具；又變化出欲界所有的種種無量的音樂器，超過了諸天、龍、乾闥婆（Gandharva）等等一切世間所有的；又變化出十方佛土過去曾經見過的各種音樂器；又變化出大寶羅網，遍佈覆蓋在一切佛菩薩的上方；又顯現出種種上妙的衣服，建立幢幡來作為供養。做了這些事情之後，就升到虛空中高達七多羅樹（tala tree），在虛空中又降下種種供養的云，演奏各種音樂，從空中降落下來，就坐在第二日電光明如同大蓮花寶山的山頂上，歡喜恭敬地說道：『我現在想要問如來兩個義理，這兩個義理，我曾經問過過去的如來、應供、正等覺，那些佛世尊已經為我說了。我現在也想要問這個義理，唯愿如來為我宣說。世尊！變化如來說的這兩個義理，不是根本佛所說的。根本佛說的是三昧的快樂境界，不說虛妄分別所行。善哉！世尊！您在法上自在，唯愿您哀愍我，為我宣說。』
【English Translation】 English version: Having departed from the faults of the Samadhi of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), one dwells in the ground of the Bodhisattva of Immovable Good Wisdom Cloud. Being able to truly know that all dharmas are without self, one should, in the great treasure lotus palace, use the water of Samadhi to anoint his crown. Moreover, countless lotuses appear surrounding him, and countless Bodhisattvas dwell within them, gazing at each other in the various assemblies; such a state is inconceivable. King Lankavatara! If you initiate a single expedient practice and abide in the ground of practice, and further initiate countless expedient practices, you will surely attain the inconceivable things described above, and occupy the position of the Tathagata, responding to beings in accordance with their forms. What you shall attain has never been seen by all those of the Two Vehicles, as well as by various heretics, Brahma, Shakra, and others.
At that time, King Lankavatara, having received the Buddha's permission, immediately arose from his seat on the summit of the pure and luminous great lotus treasure mountain, surrounded by a multitude of consorts. He transformed into countless flowers of various colors, various colored powdered incense and perfumed ointments, banners, canopies, crowns, necklaces, and other supremely wonderful adornments never seen or heard of in the world. Furthermore, he transformed into all kinds of immeasurable musical instruments belonging to the desire realm, surpassing all those possessed by the devas, nagas, gandharvas, and all other beings in the world. He also transformed into various musical instruments previously seen in the Buddha lands of the ten directions. Moreover, he transformed into a great treasure net, covering all the Buddhas and Bodhisattvas. He also manifested various supreme and wonderful garments, establishing banners as offerings. Having done these things, he ascended into the sky to a height of seven tala trees. In the sky, he rained down various clouds of offerings, playing various musical instruments, descending from the sky, and sat on the summit of the second sun-electric-light great lotus treasure mountain, joyfully and respectfully saying: 'I now wish to ask the Tathagata about two meanings. I have already asked past Tathagatas, Arhats, Samyak-sambuddhas about these two meanings, and those Buddha-Bhagavats have already explained them to me. I now also wish to ask about these meanings, and I pray that the Tathagata will explain them to me. Bhagavan! The two meanings spoken by the Transformation-Tathagata are not spoken by the Fundamental-Buddha. The Fundamental-Buddha speaks of the joyful state of Samadhi, and does not speak of what is acted upon by false discriminations. Excellent, Bhagavan! You are at ease with the Dharma; I pray that you have compassion and explain them to me.'
此二義，一切佛子心皆樂聞。」
爾時世尊告彼王言：「汝應問，我當爲汝說。」時夜叉王，更著種種寶冠瓔珞，諸莊嚴具以嚴其身，而作是言：「如來常說：『法尚應舍，何況非法。』云何得舍此二種法？何者是法？何者非法？法若應舍，云何有二？有二即墮分別相中。有體無體、是實非實，如是一切皆是分別，不能了知阿賴耶識無差別相。如毛輪住非凈智境，法性如是，云何可舍？」
爾時佛告楞伽王言：「楞伽王！汝豈不見瓶等無常敗壞之法，凡夫于中妄生分別。汝今何故不如是知法與非法差別之相？此是凡夫之所分別，非證智見；凡夫墮在種種相中，非諸證者。楞伽王！如燒宮殿園林見種種焰，火性是一，所出光焰由薪力故，長短大小各各差別。汝今云何不如是知法與非法差別之相？楞伽王！如一種子生牙莖枝葉及以花果無量差別，外法如是內法亦然。謂無明為緣生蘊、界、處一切諸法，於三界中受諸趣生，有苦樂好醜語默行止各各差別，又如諸識相雖是一，隨於境界有上中下染凈善惡種種差別。楞伽王！非但如上法有差別，諸修行者修觀行時，自智所行亦復見有差別之相，況法與非法而無種種差別分別。楞伽王！法與非法差別相者，當知悉是相分別故。
「楞伽王！何者是法？所謂二乘
【現代漢語翻譯】 現代漢語譯本： 『這兩種意義，一切佛子都樂意聽聞。』
這時，世尊告訴楞伽王說：『你應該問，我當爲你解說。』當時，夜叉王重新戴上各種寶冠瓔珞，用各種莊嚴的飾品來裝飾他的身體，然後說道：『如來常說：「法尚且應該捨棄，何況非法。」要怎樣才能捨棄這兩種法？什麼是法？什麼是非法？法如果應該捨棄，為什麼會有兩種？有兩種就落入了分別的境地。有體無體、是實非實，像這樣的一切都是分別，不能瞭解阿賴耶識無差別的相。就像毛髮輪轉的幻象不是清凈智慧的境界一樣，法性也是如此，怎麼可以捨棄呢？』
這時，佛告訴楞伽王說：『楞伽王！你難道沒有看見瓶子等無常敗壞的法，凡夫在其中妄生分別嗎？你現在為什麼不能像這樣了解法與非法的差別之相呢？這是凡夫所分別的，不是證悟智慧的見解；凡夫墮落在種種現象中，而不是那些證悟者。楞伽王！就像燃燒宮殿園林時看到各種火焰，火的性質是一樣的，所發出的光焰由於柴薪的力量，長短大小各有差別。你現在為什麼不能像這樣了解法與非法的差別之相呢？楞伽王！就像一種種子生出牙、莖、枝、葉以及花果，有無量的差別，外在的法是這樣，內在的法也是這樣。以無明為緣，產生蘊（skandha，構成個體的要素）、界（āyatana，感覺的來源）、處（dhātu，物質的基本元素）一切諸法，在三界（trayo dhātava，欲界、色界、無色界）中承受各種趣向的生命，有苦樂好醜、言語沉默、行動停止，各有差別，又像各種識（vijñāna，意識）的相雖然是一樣的，隨著所處的境界，有上中下、染凈善惡種種差別。楞伽王！不只是像上面所說的法有差別，那些修行者在修觀行的時候，自己的智慧所行之處，也看到有差別的相，更何況法與非法沒有種種差別分別呢？楞伽王！法與非法的差別相，應當知道都是相的分別的緣故。
『楞伽王！什麼是法？所謂二乘（śrāvaka-yāna and pratyekabuddha-yāna，聲聞乘和緣覺乘）』
【English Translation】 English version: 『These two meanings, all Buddha's sons are delighted to hear.』
At that time, the World Honored One told King Laṅkā: 『You should ask, and I will explain it for you.』 At that time, the Yaksha King, again adorned with various jeweled crowns and necklaces, and various ornaments to adorn his body, then spoke these words: 『The Tathāgata (如來，one who has thus come) often says: 「Even the Dharma (法，teachings) should be abandoned, how much more so the non-Dharma.」 How can one abandon these two kinds of Dharma? What is Dharma? What is non-Dharma? If the Dharma should be abandoned, why are there two? Having two is to fall into the realm of discrimination. Having substance or not having substance, being real or not being real, all such things are discrimination, unable to understand the non-discriminatory aspect of the Ālaya-vijñāna (阿賴耶識，storehouse consciousness). Just as the illusion of a hair-wheel is not the realm of pure wisdom, so is the nature of Dharma, how can it be abandoned?』
At that time, the Buddha told King Laṅkā: 『King Laṅkā! Have you not seen that impermanent and decaying things like bottles are subject to false discriminations by ordinary people? Why can't you understand the difference between Dharma and non-Dharma in the same way? This is what ordinary people discriminate, not the view of enlightened wisdom; ordinary people fall into various phenomena, not those who are enlightened. King Laṅkā! Just as when burning palaces and gardens, one sees various flames, the nature of fire is the same, but the light and flames emitted vary in length and size due to the strength of the fuel. Why can't you understand the difference between Dharma and non-Dharma in the same way? King Laṅkā! Just as one seed produces sprouts, stems, branches, leaves, and countless different flowers and fruits, so it is with external Dharma, and so it is with internal Dharma. With ignorance as the condition, the skandhas (蘊，aggregates), āyatanas (界，sense bases), and dhātus (處，elements) and all dharmas arise, and in the three realms (三界，three realms of existence) one undergoes various destinies, with different experiences of suffering and joy, beauty and ugliness, speech and silence, action and cessation. Moreover, just as the aspects of the various vijñānas (識，consciousnesses) are the same, they have various differences of high, middle, and low, defiled and pure, good and evil, depending on the realm they are in. King Laṅkā! Not only are the dharmas as mentioned above different, but when practitioners cultivate contemplation, they also see differences in what their own wisdom perceives, how much more so are there various discriminations between Dharma and non-Dharma? King Laṅkā! The difference between Dharma and non-Dharma should be understood as being due to the discrimination of appearances.』
『King Laṅkā! What is Dharma? It is what is called the Two Vehicles (śrāvaka-yāna and pratyekabuddha-yāna，the Hearer Vehicle and the Solitary Realizer Vehicle)』
及諸外道，虛妄分別說有實等為諸法因，如是等法應舍應離，不應于中分別取相。見自心法性則無執著，瓶等諸物凡愚所取本無有體，諸觀行人以毗缽舍那如實觀察，名舍諸法。楞伽王！何者是非法？所謂諸法無性無相永離分別，如實見者，若有若無如是境界彼皆不起，是名舍非法。復有非法，所謂兔角、石女兒等，皆無性相不可分別，但隨世俗說有名字，非如瓶等而可取著，以彼非是識之所取，如是分別亦應舍離，是名舍法及舍非法。楞伽王！汝先所問我已說竟。
「楞伽王！汝言：『我於過去諸如來所已問是義，彼諸如來已為我說。』楞伽王！汝言過去但是分別，未來亦然，我亦同彼。楞伽王！彼諸佛法皆離分別，已出一切分別戲論，非如色相唯智慧證，為令眾生得安樂故而演說法，以無相智說名如來。是故如來以智為體，智為身故不可分別，不可以所分別，不可以我人眾生相分別。何故不能分別？以意識因境界起，取色形相，是故離能分別，亦離所分別。楞伽王！譬如壁上彩畫眾生無有覺知，世間眾生悉亦如是無業無報，諸法亦然無聞無說。楞伽王！世間眾生猶如變化，凡夫外道不能了達。楞伽王！能如是見名為正見，若他見者名分別見，由分別故取著於二。
「楞伽王！譬如有人於水鏡中自見其
【現代漢語翻譯】 現代漢語譯本：以及各種外道，他們虛妄地分別，說『有』、『實』等是諸法的起因，像這樣的法應當捨棄、應當遠離，不應當在其中分別取相。見到自心之法性，就不會有執著。瓶子等事物，是凡夫愚人所執取的，其本體本來就是沒有的。各種觀行之人，用毗缽舍那（Vipashyana，內觀）如實地觀察，這叫做捨棄諸法。楞伽王（Lankavatara）！什麼叫做『非法』？就是說諸法無自性、無形相，永遠脫離分別，如實地見到這一點，那麼對於『有』或者『無』這樣的境界，他都不會生起執著，這叫做捨棄非法。還有一種非法，比如兔角、石女兒等，都是沒有自性和形相，不可分別的，只是隨著世俗的說法而有名字，不像瓶子等事物那樣可以執取。因為它們不是意識所能執取的，像這樣的分別也應當捨棄，這叫做捨棄法以及捨棄非法。楞伽王（Lankavatara）！你先前所問的問題，我已經說完了。 『楞伽王（Lankavatara）！你說：『我過去在各位如來那裡已經問過這個問題，那些如來已經為我解答過了。』楞伽王（Lankavatara）！你說過去只是分別，未來也是這樣，我和他們一樣。楞伽王（Lankavatara）！那些佛法都遠離分別，已經脫離一切分別戲論，不像色相那樣只能用智慧來證得。爲了讓眾生得到安樂，才演說佛法，用無相之智來說明如來。因此，如來以智慧為本體，以智慧為身，所以不可分別，不可以用所分別的，不可以用我、人、眾生等相來分別。為什麼不能分別？因為意識因境界而生起，執取色相，所以脫離了能分別，也脫離了所分別。楞伽王（Lankavatara）！比如墻壁上用彩色畫的眾生，沒有覺知，世間的眾生也都是這樣，沒有業也沒有報應，諸法也是這樣，沒有聽聞也沒有述說。楞伽王（Lankavatara）！世間的眾生就像幻化出來的一樣，凡夫和外道不能夠明瞭通達。楞伽王（Lankavatara）！能夠這樣見到的，叫做正見，如果以其他方式見到的，叫做分別見，由於分別的緣故，就執著於二元對立。』 『楞伽王（Lankavatara）！比如有人在水鏡中看到自己的...
【English Translation】 English version: And all the heretics, with their false discriminations, say that 'existence', 'reality', and so on, are the causes of all things. Such teachings should be abandoned and avoided; one should not discriminate and grasp at appearances within them. Seeing the Dharma-nature of one's own mind, one will have no attachments. Things like pots are grasped by foolish, ordinary people, but their essence is originally non-existent. Those who practice contemplation, observing reality as it is with Vipashyana (inner vision), are said to abandon all things. Lankavatara (King of Lanka)! What is meant by 'non-Dharma'? It means that all things are without self-nature, without characteristics, and forever free from discrimination. One who sees this reality as it is, will not give rise to such states as 'existence' or 'non-existence'. This is called abandoning non-Dharma. Furthermore, there is non-Dharma such as rabbit horns and the children of barren women, all of which are without self-nature or characteristics and cannot be discriminated. They are merely named according to worldly conventions, and are not like pots or other things that can be grasped at. Because they are not objects of consciousness, such discriminations should also be abandoned. This is called abandoning Dharma and abandoning non-Dharma. Lankavatara (King of Lanka)! I have now finished answering your previous question. 'Lankavatara (King of Lanka)! You said, 'I have asked about this meaning from all the Tathagatas (Thus Come Ones) of the past, and those Tathagatas have already explained it to me.' Lankavatara (King of Lanka)! You said that the past is merely discrimination, and the future is also the same; I am also like them. Lankavatara (King of Lanka)! Those Buddha-Dharmas are all free from discrimination, and have transcended all discriminating play. They are not like forms that can only be realized through wisdom. In order to bring happiness to sentient beings, they expound the Dharma, using the wisdom of non-appearance to explain the Tathagata (Thus Come One). Therefore, the Tathagata (Thus Come One) has wisdom as its essence, and wisdom as its body, so it cannot be discriminated. It cannot be discriminated by what is discriminated, nor can it be discriminated by the characteristics of self, others, beings, or life-span. Why cannot it be discriminated? Because consciousness arises from the environment, grasping at forms and appearances. Therefore, it is free from the ability to discriminate, and also free from what is discriminated. Lankavatara (King of Lanka)! For example, the sentient beings painted on a wall have no awareness. All sentient beings in the world are also like this, without karma or retribution. All things are also like this, without hearing or speaking. Lankavatara (King of Lanka)! Sentient beings in the world are like transformations, which ordinary people and heretics cannot understand. Lankavatara (King of Lanka)! To see in this way is called right view. If one sees in another way, it is called discriminating view. Because of discrimination, one becomes attached to duality.' 'Lankavatara (King of Lanka)! For example, if someone sees their own...
像，于燈月中自見其影，于山谷中自聞其響，便生分別而起取著，此亦如是。法與非法唯是分別，由分別故不能捨離，但更增長一切虛妄不得寂滅。寂滅者所謂一緣，一緣者是最勝三昧，從此能生自證聖智，以如來藏而為境界。」
大乘入楞伽經集一切法品第二之一
爾時大慧菩薩摩訶薩與摩帝菩薩，俱游一切諸佛國土，承佛神力從座而起，偏袒右肩右膝著地，向佛合掌曲躬恭敬而說頌言：
「世間離生滅， 譬如虛空花； 智不得有無， 而興大悲心。 一切法如幻， 遠離於心識； 智不得有無， 而興大悲心。 世間恒如夢， 遠離於斷常； 智不得有無， 而興大悲心。 知人法無我， 煩惱及爾焰； 常清凈無相， 而興大悲心。 佛不住涅槃， 涅槃不住佛； 遠離覺不覺， 若有若非有。 法身如幻夢， 云何可稱讚？ 知無性無生， 乃名稱讚佛。 佛無根境相， 不見名見佛； 云何于牟尼， 而能有贊毀？ 若見於牟尼， 寂靜遠離生； 是人今後世， 離著無所見。」
爾時大慧菩薩摩訶薩偈贊佛已，自說姓名：
「我名為大慧， 通達于大乘； 今以百八義， 仰咨尊中上。」
時世
【現代漢語翻譯】 現代漢語譯本 『就像在燈光或月亮下看到自己的影子，在山谷中聽到自己的回聲一樣，人們因此產生分別心並執著於此，情況也是如此。』法』（Dharma，佛法）與『非法』（non-Dharma，非佛法）僅僅是分別念，由於這種分別念，人們無法捨棄執著，只會增長一切虛妄，無法達到寂滅。所謂的寂滅是指『一緣』（ekaksana，單一的因緣），『一緣』是最殊勝的『三昧』（samadhi，禪定），從此能生起自證的聖智，以『如來藏』（Tathagatagarbha，如來藏）作為境界。」
《大乘入楞伽經》集一切法品第二之一
當時，『大慧菩薩摩訶薩』（Mahamati Bodhisattva-Mahasattva，具有大智慧的菩薩）與『摩帝菩薩』（Mati Bodhisattva，智慧菩薩）一同遊歷一切諸佛的國土，憑藉佛的神力從座位上站起，袒露右肩，右膝著地，向佛合掌，彎腰恭敬地說頌：
『世間遠離生滅， 譬如虛空花； 智不得有無， 而興大悲心。 一切法如幻， 遠離於心識； 智不得有無， 而興大悲心。 世間恒如夢， 遠離於斷常； 智不得有無， 而興大悲心。 知人法無我， 煩惱及爾焰； 常清凈無相， 而興大悲心。 佛不住涅槃， 涅槃不住佛； 遠離覺不覺， 若有若非有。 法身如幻夢， 云何可稱讚？ 知無性無生， 乃名稱讚佛。 佛無根境相， 不見名見佛； 云何于『牟尼』（Muni，佛陀）, 而能有贊毀？ 若見於『牟尼』（Muni，佛陀）， 寂靜遠離生； 是人今後世， 離著無所見。』
當時，『大慧菩薩摩訶薩』（Mahamati Bodhisattva-Mahasattva，具有大智慧的菩薩）用偈頌讚嘆佛后，自報姓名：
『我名為大慧， 通達于大乘； 今以百八義， 仰咨尊中上。』
當時世
【English Translation】 English version 『It is like seeing one's own shadow in the light of a lamp or the moon, or hearing one's own echo in a mountain valley, and then generating discriminations and attachments. This is also the case. 『Dharma』 (the teachings of Buddha) and 『non-Dharma』 (teachings that are not Buddha's) are merely discriminations. Because of these discriminations, people cannot abandon attachments, but only increase all illusions and cannot attain tranquility. Tranquility means 『ekaksana』 (one moment of thought), and 『ekaksana』 is the most supreme 『samadhi』 (meditative absorption). From this, self-realized sacred wisdom can arise, taking the 『Tathagatagarbha』 (the womb of the Tathagata) as its object.』
The Lankavatara Sutra, Chapter Two: Collection of All Dharmas, Part One
At that time, 『Mahamati Bodhisattva-Mahasattva』 (the Bodhisattva of Great Wisdom) and 『Mati Bodhisattva』 (the Wisdom Bodhisattva), were traveling together in all the Buddha lands. Relying on the Buddha's spiritual power, they arose from their seats, bared their right shoulders, knelt on their right knees, and, with palms joined and bodies bowed respectfully, spoke in verse:
『The world is apart from origination and destruction, like flowers in the sky; Wisdom, not apprehending being or non-being, arises with great compassion. All dharmas are like illusions, apart from mind and consciousness; Wisdom, not apprehending being or non-being, arises with great compassion. The world is always like a dream, apart from permanence and annihilation; Wisdom, not apprehending being or non-being, arises with great compassion. Knowing that persons and dharmas are without self, afflictions and their flames; Always pure, without characteristics, arises with great compassion. The Buddha does not abide in Nirvana, Nirvana does not abide in the Buddha; Apart from awareness and non-awareness, whether being or non-being. The Dharmakaya is like an illusion or a dream, how can it be praised? Knowing no-self-nature and no-birth, then one praises the Buddha. The Buddha has no root or object characteristics, not seeing is called seeing the Buddha; How can one praise or disparage 『Muni』 (the Buddha)? If one sees 『Muni』 (the Buddha), serene, apart from birth; This person, in this life and future lives, free from attachment, sees nothing.』
At that time, after 『Mahamati Bodhisattva-Mahasattva』 (the Bodhisattva of Great Wisdom) praised the Buddha with verses, he announced his name:
『My name is Mahamati, understanding the Great Vehicle; Now, with one hundred and eight meanings, I respectfully inquire of the most honored one.』
At that time, the world
間解聞是語已，普觀眾會而說是言：
「汝等諸佛子， 今皆恣所問； 我當爲汝說， 自證之境界。」
爾時大慧菩薩摩訶薩蒙佛許已，頂禮佛足以頌問曰：
「云何起計度？ 云何凈計度？ 云何起迷惑？ 云何凈迷惑？ 云何名佛子， 及無影次第？ 云何剎土化？ 相及諸外道？ 解脫至何所？ 誰縛誰能解？ 云何禪境界？ 何故有三乘？ 彼以何緣生？ 何作何能作？ 誰說二俱異？ 云何諸有起？ 云何無色定， 及與滅盡定？ 云何為想滅？ 云何從定覺？ 云何所作生， 進去及持身？ 云何見諸物？ 云何入諸地？ 云何有佛子？ 誰能破三有？ 何處身云何？ 生覆住何處？ 云何得神通， 自在及三昧？ 三昧心何相？ 愿佛為我說。 云何名藏識？ 云何名意識？ 云何起諸見？ 云何退諸見？ 云何姓非姓？ 云何唯是心？ 何因建立相？ 云何成無我？ 云何無眾生？ 云何隨俗說？ 云何得不起， 常見及斷見？ 云何佛外道， 其相不相違？ 何故當來世， 種種諸異部？ 云何為性空？ 云何剎那滅？ 胎藏云何起？ 云何世不動？ 云何諸世
{ "translations": [ "現代漢語譯本", "間解聽到這些話后，環顧大眾，說道：", "", '你們這些佛子（Buddhachild），現在都可以隨意提問；', '我將為你們講述，自己證悟的境界。', "", "這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）得到佛的允許后，頂禮佛足，用頌歌提問：", "", '如何產生計度（conceptualization）？如何清凈計度？', '如何產生迷惑（delusion）？如何清凈迷惑？', '什麼樣的人稱為佛子？以及無影次第（nirvikalpa-krama）是什麼？', '如何化現剎土（Buddha-field）？相（lakshana）是什麼？以及各種外道（tirthika）的觀點是什麼？', '解脫（moksha）最終到達哪裡？誰束縛（bandhana）？誰能解脫（vimoksha）？', '禪定（dhyana）的境界是什麼？為何有三乘（triyana）之分？', '它們以什麼因緣（hetu-pratyaya）而生？誰造作（karaka）？什麼能被造作（karya）？', '誰說二者（能作和所作）是不同的？各種有（bhava）是如何產生的？', '什麼是無色定（arupa-samapatti），以及滅盡定（nirodha-samapatti）？', '什麼是想滅（samjna-nirodha）？如何從禪定中覺醒（vyutthana）？', '所作（kritya）如何產生，進去（gamana）和持身（dharana）是如何運作的？', '如何見到諸物（artha）？如何進入諸地（bhumi）？', '如何成為佛子？誰能破除三有（tribhava）？', '身體（kaya）在何處？生命（jiva）又住在何處？', '如何獲得神通（abhijna），自在（vaśita）以及三昧（samadhi）？', '三昧的心（citta）是什麼樣的？愿佛為我解說。', '什麼叫做藏識（alaya-vijnana）？什麼叫做意識（mano-vijnana）？', '如何產生各種見解（drsti）？如何去除各種見解？', '什麼是姓（gotra）和非姓（agotra）？為什麼說一切唯是心（citta-matra）？', '以什麼原因建立相（lakshana）？如何成就無我（nairatmya）？', '如何理解無眾生（nissattva）？如何隨順世俗（lokasamvrti）而說？', '如何才能不生起常見（sasvata-drsti）和斷見（uccheda-drsti）？', '佛（Buddha）和外道（tirthika）的相（lakshana）如何不相違背？', '為什麼在未來的世代，會有種種不同的部派（nikaya）？', '什麼是性空（svabhava-sunyata）？什麼是剎那滅（ksanika-nirodha）？', '胎藏（garbha）是如何產生的？如何理解世間不動（loka-sthana）？', '如何理解諸世', "" ], "english_translations": [ "English version", "Having heard these words, Jiana Jie (間解) surveyed the assembly and spoke thus:", "", "'All of you, sons of the Buddhas (Buddhachild), may now ask whatever you wish;", "I shall explain to you the realm of my own realization.'", "", "Then, Mahamati Bodhisattva-Mahasattva (大慧菩薩摩訶薩), having been permitted by the Buddha, bowed at the Buddha's feet and asked in verse:", "", "'How does conceptualization (計度) arise? How is conceptualization purified?", "How does delusion (迷惑) arise? How is delusion purified?", "What kind of person is called a son of the Buddha? And what is nirvikalpa-krama (無影次第)?", "How are Buddha-fields (剎土) manifested? What are the characteristics (相)? And what are the views of the various tirthikas (外道)?", "Where does liberation (解脫) ultimately reach? Who binds (縛)? Who can liberate (解)?", "What is the realm of dhyana (禪)? Why are there three vehicles (三乘)?", "From what causes and conditions (因緣) do they arise? Who is the agent (作)? What can be acted upon (能作)?", "Who says that the two (agent and object) are different? How do the various existences (有) arise?", "What is arupa-samapatti (無色定), and what is nirodha-samapatti (滅盡定)?", "What is samjna-nirodha (想滅)? How does one awaken (覺) from samadhi (定)?", "How does action (所作) arise, and how do going (進去) and maintaining the body (持身) function?", "How are objects (諸物) seen? How does one enter the various bhumis (諸地)?", "How does one become a son of the Buddha? Who can destroy the three existences (三有)?", "Where is the body (身)? And where does life (生) reside?", "How are the abhijna (神通), vaśita (自在), and samadhi (三昧) attained?", "What is the nature of the mind (心) in samadhi? I wish the Buddha would explain this to me.", "What is called alaya-vijnana (藏識)? What is called mano-vijnana (意識)?", "How do the various views (諸見) arise? How are the various views removed?", "What are gotra (姓) and agotra (非姓)? Why is it said that everything is only mind (唯是心)?", "For what reason are characteristics (相) established? How is non-self (無我) accomplished?", "How is non-sentient being (無眾生) understood? How does one speak according to conventional truth (隨俗說)?", "How can one avoid arising of eternalism (常見) and annihilationism (斷見)?", "How are the characteristics (相) of the Buddha (佛) and the tirthikas (外道) not contradictory?", "Why will there be various different schools (異部) in the future?", "What is svabhava-sunyata (性空)? What is ksanika-nirodha (剎那滅)?", "How does the womb (胎藏) arise? How is the world understood as unmoving (世不動)?", "How are the various worlds" ] }
間， 如幻亦如夢， 干城及陽焰， 乃至水中月？ 云何菩提分？ 覺分從何起？ 云何國土亂？ 何故見諸有？ 云何知世法？ 云何離文字？ 云何如空花， 不生亦不滅？ 真如有幾種？ 諸度心有幾？ 云何如虛空？ 云何離分別？ 云何地次第？ 云何得無影？ 何者二無我？ 云何所知凈？ 聖智有幾種？ 戒眾生亦然？ 摩尼等諸寶， 斯並云何出？ 誰起于語言， 眾生及諸物？ 明處與伎術， 誰之所顯示？ 伽他有幾種？ 長行句亦然？ 道理幾不同？ 解釋幾差別？ 飲食是誰作？ 愛慾云何起？ 云何轉輪王？ 及以諸小王？ 云何王守護？ 天眾幾種別？ 地日月星宿， 斯等並是何？ 解脫有幾種？ 修行師復幾？ 云何阿阇梨？ 弟子幾差別？ 如來有幾種？ 本生事亦然？ 眾魔及異學， 如是各有幾？ 自性幾種異？ 心有幾種別？ 云何唯假設？ 愿佛為開演。 云何為風雲？ 念智何因有？ 藤樹等行列？ 此並誰能作？ 云何象馬獸？ 何因而捕取？ 云何卑陋人？ 此並誰能作？ 云何六時攝？ 云何一闡提？ 女男及不男，
【現代漢語翻譯】 現代漢語譯本： 世間一切，如幻象也如夢境， 城郭（干城）和陽焰（海市蜃樓），乃至水中的月亮，皆是虛幻？ 什麼是菩提分（覺悟的組成部分）？覺悟的組成部分從何而起？ 什麼是國土動亂？為何會見到各種存在（諸有）？ 如何瞭解世間法則？如何脫離文字的束縛？ 如何像虛空中的花朵一樣，不生也不滅？ 真如（事物的真實本性）有幾種？諸度（各種修行方法）在心中有幾種？ 如何像虛空一樣無邊無際？如何脫離分別念？ 什麼是地的次第（不同層次）？如何才能得到無影的境界？ 什麼是二無我（人無我和法無我）？如何才能使所知清凈？ 聖智（聖人的智慧）有幾種？戒律對眾生來說也是如此嗎？ 摩尼（如意寶珠）等各種寶物，這些都是如何產生的？ 是誰創造了語言，眾生以及各種事物？ 明處（知識的領域）和伎術（各種技能），是誰顯示出來的？ 伽他（偈頌）有幾種？長行句（散文）也是如此嗎？ 道理有幾種不同？解釋有幾種差別？ 飲食是誰創造的？愛慾是如何產生的？ 什麼是轉輪王（擁有統治世界的理想君主）？以及各種小王？ 君王如何守護國家？天眾（天神）有幾種類別？ 地、日、月、星宿，這些又是什麼？ 解脫有幾種？修行導師又有幾種？ 什麼是阿阇梨（導師）？弟子又有幾種差別？ 如來（佛）有幾種？本生事（佛陀前世的故事）也是如此嗎？ 眾魔（各種魔障）和異學（不同的學說），這些各有幾種？ 自性（自身的本性）有幾種不同？心有幾種類別？ 如何理解一切唯是假設？愿佛陀為我開示。 什麼是風和云？念和智是因何而產生的？ 藤蔓樹木等排列，這些是誰創造的？ 什麼是象、馬、野獸？因何要捕捉它們？ 什麼是卑賤的人？這些是誰創造的？ 如何被六時所攝？什麼是一闡提（斷絕善根的人）？ 女人、男人以及非男非女之人，
【English Translation】 English version: The world is like an illusion, like a dream, Are cities (Gancheng) and mirages (Yangyan), even the moon in the water, all illusory? What are the Bodhi-factors (components of enlightenment)? From where do the Bodhi-factors arise? What is the turmoil of the land? Why do we see various existences (Bhava)? How to understand the laws of the world? How to break away from the bondage of words? How to be like a flower in the sky, neither born nor extinguished? How many kinds of Suchness (true nature of things) are there? How many kinds of perfections (various practices) are there in the mind? How to be like the void, boundless and limitless? How to break away from discrimination? What are the stages of the earth (different levels)? How to attain the state of shadowlessness? What are the two non-selves (selflessness of person and selflessness of phenomena)? How to purify what is known? How many kinds of sacred wisdom (wisdom of the saints) are there? Is it the same for precepts for sentient beings? How do Mani (wish-fulfilling jewel) and other treasures arise? Who created language, sentient beings, and all things? Who reveals the fields of knowledge (Mingchu) and skills (Jishu)? How many kinds of Gatha (verses) are there? Is it the same for prose (Changxingju)? How many kinds of differences are there in principles? How many kinds of differences are there in explanations? Who created food and drink? How does desire arise? What is a Chakravartin (ideal ruler who possesses the world)? And the various minor kings? How does a king protect the country? How many kinds of different celestial beings (Deva) are there? What are the earth, sun, moon, and stars? How many kinds of liberation are there? How many kinds of spiritual teachers are there? What is an Acharya (teacher)? How many kinds of differences are there in disciples? How many kinds of Tathagata (Buddha) are there? Is it the same for Jataka tales (stories of the Buddha's previous lives)? How many kinds of demons (various obstacles) and heretics (different doctrines) are there? How many kinds of differences are there in self-nature (one's own nature)? How many kinds of differences are there in the mind? How to understand that everything is just a hypothesis? May the Buddha reveal it to me. What are wind and clouds? What causes thought and wisdom to arise? Who creates the rows of vines and trees? What are elephants, horses, and beasts? Why capture them? What are lowly people? Who creates them? How are we encompassed by the six times? What is an Icchantika (one who has severed their roots of goodness)? Women, men, and those who are neither men nor women,
此並云何生？ 云何修行進？ 云何修行退？ 瑜伽師有幾？ 令人住其中。 眾生生諸趣， 何形何色相？ 富饒大自在， 此復何因得？ 云何釋迦種？ 云何甘蔗種？ 仙人長苦行， 是誰之教授？ 何因佛世尊， 一切剎中現， 異名諸色類， 佛子眾圍繞？ 何因不食肉？ 何因令斷肉？ 食肉諸眾生， 以何因故食？ 何故諸國土， 猶如日月形， 須彌及蓮花， 卍字師子像？ 何故諸國土， 如因陀羅網， 覆住或側住， 一切寶所成？ 何故諸國土， 無垢日月光， 或如花果形， 箜篌細腰鼓？ 云何變化佛？ 云何為報佛？ 真如智慧佛？ 愿皆為我說。 云何于欲界， 不成等正覺？ 何故色究竟， 離染得菩提？ 如來滅度后， 誰當持正法？ 世尊住久如， 正法幾時住？ 悉檀有幾種？ 諸見覆有幾？ 何故立毗尼， 及以諸比丘， 一切諸佛子， 獨覺及聲聞？ 云何轉所依？ 云何得無相？ 云何得世通？ 云何得出世？ 復以何因緣， 心住七地中？ 僧伽有幾種？ 云何成破僧？ 云何為眾生， 廣說醫方論？ 何故大牟尼， 唱說如是
【現代漢語翻譯】 現代漢語譯本 此（指什麼）是如何產生的？ 如何修行才能進步？ 如何修行會導致退步？ 瑜伽師（Yogācāra）有幾種？ 如何才能安住其中？ 眾生輪迴于各個趣向（gati），他們的形體和色相是怎樣的？ 如何才能獲得富饒和大自在？ 這是什麼原因導致的？ 釋迦種（Śākya）是如何產生的？ 甘蔗種（Ikṣvāku）又是如何產生的？ 仙人長期苦行，是誰傳授的教導？ 因為什麼原因，佛世尊（Buddha-bhagavat）能在一切剎土（kṣetra）中顯現，以不同的名稱和各種形象，被佛子們圍繞？ 因為什麼原因不吃肉？ 又因為什麼原因要斷除肉食？ 食用肉類的眾生，因為什麼原因而吃肉？ 為什麼有些國土的形狀，像日月一樣，或者像須彌山（Sumeru）、蓮花（padma）、卍字（svastika）、獅子像？ 為什麼有些國土，像因陀羅網（Indra's net）一樣，覆蓋、側立，或者完全由珍寶構成？ 為什麼有些國土，沒有塵垢，有日月的光輝，或者像花果的形狀，像箜篌（harp）、細腰鼓？ 什麼是變化佛（nirmāṇakāya）？ 什麼是報佛（saṃbhogakāya）？ 什麼是真如智慧佛（dharmakāya）？ 希望您都能為我解說。 為什麼在欲界（kāmadhātu）不能成就等正覺（samyak-saṃbodhi）？ 為什麼在色究竟天（Akaniṣṭha），遠離染污才能證得菩提（bodhi）？ 如來（Tathāgata）滅度后，誰來秉持正法（dharma）？ 世尊（Bhagavan）住世多久？ 正法又能住世多久？ 悉檀（siddhānta）有幾種？ 各種見解又有幾種？ 因為什麼原因要制定毗尼（vinaya），以及設立比丘（bhikṣu），一切諸佛子，獨覺（pratyekabuddha）及聲聞（śrāvaka）？ 什麼是轉所依（āśraya-parāvṛtti）？ 如何才能證得無相（animitta）？ 如何才能獲得世間神通（lokika-abhijñā）？ 如何才能獲得出世間神通（lokottara-abhijñā）？ 又因為什麼因緣，心能安住在七地（saptama-bhūmi）中？ 僧伽（saṃgha）有幾種？ 如何構成破僧（saṃgha-bheda）？ 如何爲了眾生，廣泛宣說醫方論（medical treatises）？ 為什麼大牟尼（mahāmuni）要這樣唱說？
【English Translation】 English version How does this (referring to what) arise? How does one progress in practice? How does one regress in practice? How many kinds of Yogācāras (practitioners of Yoga) are there? How can one abide in them? Sentient beings are born in various destinies (gati), what are their forms and appearances? How does one attain wealth and great freedom? What is the cause for this? How did the Śākya (clan of Shakyamuni Buddha) originate? How did the Ikṣvāku (solar dynasty) originate? The long ascetic practices of the hermits, whose teachings are they? For what reason does the Buddha-bhagavat (World-Honored One) appear in all Buddha-fields (kṣetra), with different names and various forms, surrounded by the Buddha's disciples? For what reason is meat not eaten? And for what reason should meat be abstained from? Sentient beings who eat meat, for what reason do they eat it? Why are some lands shaped like the sun and moon, or like Mount Sumeru (Sumeru), lotuses (padma), swastikas (svastika), or lion images? Why are some lands like Indra's net (Indra's net), covering, lying sideways, or entirely made of jewels? Why are some lands without defilement, with the light of the sun and moon, or shaped like flowers and fruits, like harps (harp), or hourglass drums? What is the nirmāṇakāya (Transformation Body)? What is the saṃbhogakāya (Enjoyment Body)? What is the dharmakāya (Truth Body)? I hope you can explain them all to me. Why is it not possible to attain complete perfect enlightenment (samyak-saṃbodhi) in the desire realm (kāmadhātu)? Why is it that in the Akaniṣṭha (highest form realm), one attains bodhi (enlightenment) by being free from defilements? After the Tathāgata (Thus-Gone One) passes away, who will uphold the true Dharma (dharma)? How long will the Bhagavan (Blessed One) remain in the world? How long will the true Dharma last? How many kinds of siddhāntas (established doctrines) are there? How many kinds of views are there? For what reason are the vinaya (monastic rules) established, and the bhikṣus (monks) established, all the Buddha's disciples, pratyekabuddhas (solitary Buddhas) and śrāvakas (hearers)? What is āśraya-parāvṛtti (transformation of the basis)? How does one attain animitta (signlessness)? How does one attain mundane superknowledges (lokika-abhijñā)? How does one attain supramundane superknowledges (lokottara-abhijñā)? And for what reason does the mind abide in the seventh bhūmi (seventh stage)? How many kinds of saṃgha (community) are there? How is saṃgha-bheda (schism in the community) constituted? How can one widely expound medical treatises (medical treatises) for sentient beings? Why does the mahāmuni (great sage) sing in this way?
言： 『迦葉拘留孫， 拘那含是我？』 何故說斷常， 及與我無我？ 何不恒說實， 一切唯是心？ 云何男女林， 訶梨庵摩羅， 雞羅娑輪圍， 及以金剛山， 如是處中間， 無量寶莊嚴？ 仙人乾闥婆， 一切皆充滿； 此皆何因緣？ 愿尊為我說。」
爾時世尊，聞其所請大乘微妙諸佛之心最上法門，即告之言：「善哉大慧！諦聽！諦聽！如汝所問，當次第說。」即說頌言：
「若生若不生， 涅槃及空相， 流轉無自性， 波羅蜜佛子， 聲聞辟支佛， 外道無色行。 須彌巨海山， 洲渚剎土地， 星宿與日月， 天眾阿修羅， 解脫自在通， 力禪諸三昧。 滅及如意足， 菩提分及道， 禪定與無量， 諸蘊及往來， 乃至滅盡定， 心生起言說， 心意識無我， 五法及自性。 分別所分別， 能所二種見； 諸乘種性處， 金摩尼真珠。 一闡提大種， 荒亂及一佛； 智所智教得， 眾生有無有。 像馬獸何因？ 云何而捕取？ 云何因譬喻？ 相應成悉檀。 所作及能作， 眾林與迷惑； 如是真實理， 唯心無境界。 諸地無次第， 無相轉所依； 醫方
工巧論， 伎術諸明處。 須彌諸山地， 巨海日月量； 上中下眾生， 身各幾微塵。 一一剎幾塵， 一一弓幾肘； 幾弓俱盧舍， 半由旬由旬。 兔毫與隙游， 蟣羊毛穬麥； 半升與一升， 是各幾穬麥？ 一斛及十斛， 十萬暨千億； 乃至頻婆羅， 是等各幾數？ 幾塵成芥子？ 幾芥成草子？ 復以幾草子， 而成於一豆？ 幾豆成一銖？ 幾銖成一兩？ 幾兩成一斤？ 幾斤成須彌？ 此等所應請， 何因問餘事？ 聲聞辟支佛， 諸佛及佛子， 如是等身量， 各有幾微塵？ 火風各幾塵？ 一一根有幾？ 眉及諸毛孔， 復各幾塵成？ 如是等諸事， 云何不問我？ 云何得財富？ 云何轉輪王？ 云何王守護？ 云何得解脫？ 云何長行句， 淫慾及飲食， 云何男女林？ 金剛等諸山， 幻夢渴愛譬， 諸云從何起？ 時節云何有？ 何因種種味？ 女男及不男， 佛菩薩嚴飾， 云何諸妙山？ 仙闥婆莊嚴， 解脫至何所？ 誰縛誰解脫？ 云何禪境界？ 變化及外道， 云何無因作？ 云何有因作？ 云何轉諸見？ 云何起計度？ 云何凈計度？
【現代漢語翻譯】 現代漢語譯本： 『工巧論』，關於各種技藝和學問的明晰之處。 須彌山（Sumeru，佛教宇宙觀中的中心山）等諸山的地基，巨大海洋和日月星辰的度量； 上、中、下等不同層次的眾生，他們的身體各自有多少微塵組成。 每一個剎土（Buddha-land，佛國）有多少微塵，每一弓（measurement unit，長度單位）有多少肘（measurement unit，長度單位）； 多少弓等於一俱盧舍（measurement unit，長度單位），半由旬（measurement unit，長度單位）和一由旬（measurement unit，長度單位）。 兔子的毫毛和在縫隙中游動的東西，蟣子、羊毛和穬麥（一種粗糙的麥子）； 半升和一升，它們各自有多少穬麥？ 一斛和十斛，十萬以及千億； 乃至頻婆羅（measurement unit，數量單位），這些各自是多少數量？ 多少微塵組成一芥子（mustard seed，芥菜籽）？多少芥子組成一草子（grass seed，草籽）？ 又用多少草子，才能組成一顆豆子？ 多少豆子組成一銖（measurement unit，重量單位）？多少銖組成一兩（measurement unit，重量單位）？ 多少兩組成一斤（measurement unit，重量單位）？多少斤才能堆成須彌山？ 這些都是應該請教的問題，為何要問其他事情？ 聲聞（Śrāvaka，聽聞佛法而證悟的弟子）、辟支佛（Pratyekabuddha，緣覺或獨覺）、諸佛以及佛子（Buddha's disciples，佛的弟子）， 像他們這樣的身量，各自有多少微塵？ 火和風各自有多少微塵？每一個根（indriya，感覺器官）有多少？ 眉毛以及各個毛孔，又各自有多少微塵組成？ 像這些事情，為什麼不問我呢？ 如何才能獲得財富？如何才能成為轉輪王（Chakravartin，統治世界的理想君王）？ 如何才能得到國王的守護？如何才能得到解脫？ 什麼是長行句？淫慾和飲食， 什麼是男女林？金剛等諸山， 幻象、夢境、渴愛譬喻，各種雲彩從何而起？ 時節是如何產生的？什麼原因導致各種味道？ 女人、男人以及非男非女，佛菩薩的莊嚴裝飾， 什麼是各種美妙的山？仙人（ṛṣi，具有超自然力量的聖人）和乾闥婆（Gandharva，天上的樂神）的莊嚴， 解脫到達什麼地方？誰被束縛？誰得到解脫？ 什麼是禪定的境界？變化和外道（tīrthika，非佛教的修行者）， 什麼是無因的作為？什麼是有因的作為？ 如何轉變各種見解？如何產生計度（conceptualization，概念化）？ 如何清凈計度？
【English Translation】 English version: 'Treatise on Crafts', on the clarity of various skills and knowledge. The foundations of Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) and other mountains, the measurements of vast oceans and the sun, moon, and stars; Sentient beings in the upper, middle, and lower realms, how many dust motes compose their bodies respectively. How many dust motes are in each Buddha-land (Buddha-land)? How many cubits (measurement unit) are in each bow (measurement unit)? How many bows equal one krosa (measurement unit)? Half a yojana (measurement unit) and one yojana (measurement unit). A rabbit's hair and things moving in crevices, nits, sheep's wool, and coarse wheat (a rough type of wheat); Half a sheng (measurement unit) and one sheng (measurement unit), how many coarse wheat grains are in each? One hu (measurement unit) and ten hu, one hundred thousand and one billion; Even up to a bimbala (measurement unit), what quantities do these each represent? How many dust motes make up one mustard seed (mustard seed)? How many mustard seeds make up one grass seed (grass seed)? And how many grass seeds are needed to make one bean? How many beans make up one zhu (measurement unit)? How many zhu make up one liang (measurement unit)? How many liang make up one jin (measurement unit)? How many jin are needed to form Mount Sumeru? These are the questions that should be asked, why ask about other matters? Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), all Buddhas, and Buddha's disciples (Buddha's disciples), How many dust motes are in their bodies respectively? How many dust motes are in fire and wind respectively? How many are in each sense faculty (indriya, sense organs)? How many dust motes make up the eyebrows and each pore? Why don't you ask me about these things? How can one obtain wealth? How can one become a Chakravartin (Chakravartin, an ideal world-ruling monarch)? How can one obtain the protection of a king? How can one attain liberation? What is a prose passage? Sexual desire and food, What is a forest of men and women? Mountains like Vajra (Vajra, diamond or thunderbolt), Illusions, dreams, metaphors of craving, where do various clouds arise from? How do seasons arise? What causes various flavors? Women, men, and those who are neither, the adornments of Buddhas and Bodhisattvas, What are the various wonderful mountains? The adornments of ṛṣis (ṛṣi, sages with supernatural powers) and Gandharvas (Gandharva, celestial musicians), Where does liberation reach? Who is bound? Who is liberated? What is the realm of meditation? Transformations and non-Buddhist practitioners (tīrthika, non-Buddhist practitioners), What is causeless action? What is action with a cause? How to transform various views? How does conceptualization (conceptualization) arise? How to purify conceptualization?
所作云何起？ 云何而轉去？ 云何斷諸想？ 云何起三昧？ 破三有者誰？ 何處身云何？ 云何無有我？ 云何隨俗說？ 汝問相云何？ 及所問非我， 云何為胎藏， 及以余支分？ 云何斷常見？ 云何心一境？ 云何言說智？ 戒種性佛子， 云何稱理釋？ 云何師弟子， 眾生種性別？ 飲食及虛空， 聰明魔施設， 云何樹行布？ 是汝之所問。 何因一切剎， 種種相不同？ 或有如箜篌， 腰鼓及眾花， 或有離光明， 仙人長苦行； 或有好族姓， 令眾生尊重。 或有體卑陋， 為人所輕賤； 云何欲界中， 修行不成佛？ 而於色究竟， 乃升等正覺。 云何世間人， 而能獲神通？ 何因稱比丘？ 何故名僧伽？ 云何化及報， 真如智慧佛？ 云何使其心， 得住七地中？ 此及於余義， 汝今咸問我。 如先佛所說， 一百八種句； 一一相相應， 遠離諸見過。 亦離於世俗， 言語所成法； 我當爲汝說， 佛子應聽受。」
爾時大慧菩薩摩訶薩白佛言：「世尊！何者是一百八句？」
佛言：「大慧！所謂生句非生句，常句非常句，相句非相
【現代漢語翻譯】 現代漢語譯本 『所作』（karma）如何產生？ 如何流轉而去？如何斷除各種妄想？ 如何生起三昧（samadhi）？破除三有（three realms of existence）的是誰？ 身在何處，身形如何？如何達到無我（anatman）的境界？ 如何隨順世俗的說法？你問的『相』（lakshana）是什麼？ 以及你所問的『非我』（non-self），如何成為胎藏（womb）？ 以及其他的支分？如何斷除常見（eternalism）和斷見（nihilism）？ 如何使心專注于單一境界？如何用言語表達智慧？ 戒律、種姓的佛子，如何合理地解釋這些問題？ 什麼是師（teacher）和弟子（disciple）的關係？眾生的種性和類別有什麼不同？ 飲食和虛空，聰明和魔的施設， 樹的排列和分佈是怎樣的？這些都是你所問的。 什麼原因導致一切剎土（buddha-field）的種種相狀不同？ 有的像箜篌（konghou，一種中國樂器），有的像腰鼓，有的像各種花朵， 有的遠離光明，仙人（immortal）長期苦行； 有的具有好的族姓，令眾生尊重。 有的身體卑賤醜陋，被人輕視； 如何在欲界（desire realm）中，修行不能成佛？ 而在色究竟天（Akanistha heaven），才能證得等正覺（perfect enlightenment）？ 為什麼世間人能夠獲得神通（supernatural powers）？ 什麼原因被稱為比丘（bhikshu，monk）？為什麼叫做僧伽（sangha，community）？ 什麼是化身（transformation body）和報身（reward body），真如（tathata）智慧佛（buddha）？ 如何使修行者的心，安住在七地（seventh bhumi）中？ 這些以及其他的意義，你現在都問我。 就像過去諸佛所說，有一百零八種句； 一一相應，遠離各種錯誤的見解。 也遠離世俗的，由言語所形成的法； 我將為你解說，佛子應該聽受。』
這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）對佛說：『世尊！什麼是一百零八句？』
佛說：『大慧！所謂生句（arising）非生句（non-arising），常句（eternal）非常句（non-eternal），相句（characteristic）非相句（non-characteristic）……』
【English Translation】 English version How does 『karma』 arise? How does it transmigrate? How are all thoughts cut off? How does samadhi arise? Who destroys the three realms of existence? Where is the body, and what is its form? How is the state of anatman (non-self) attained? How does one speak according to worldly conventions? What is the 『lakshana』 (characteristic) that you ask about? And what you ask about 『non-self,』 how does it become a womb? And the other divisions? How are eternalism and nihilism cut off? How is the mind focused on a single object? How is wisdom expressed in words? How do the Buddha's disciples of discipline and lineage reasonably explain these questions? What is the relationship between teacher and disciple? What are the differences in the nature and categories of beings? Food and space, intelligence and the machinations of Mara (demon), How are the trees arranged and distributed? These are what you have asked. What causes the various appearances of all buddha-fields to be different? Some are like the konghou (a Chinese musical instrument), some like waist drums, and some like various flowers, Some are far from light, and immortals practice asceticism for a long time; Some have good lineages, causing beings to respect them. Some have base and ugly bodies, and are despised by others; How is it that one cannot attain Buddhahood through practice in the desire realm? But in the Akanistha heaven, one attains perfect enlightenment? Why are worldly people able to obtain supernatural powers? What causes one to be called a bhikshu (monk)? Why is it called sangha (community)? What are the transformation body and reward body, the tathata (suchness) wisdom Buddha? How does one enable the practitioner's mind to abide in the seventh bhumi (stage)? These and other meanings, you now ask me. Just as the Buddhas of the past have said, there are one hundred and eight sentences; Each corresponding, far from various erroneous views. Also far from the worldly, the dharmas formed by language; I will explain them to you, Buddha's disciples should listen.』
At that time, Mahamati Bodhisattva-Mahasattva said to the Buddha: 『World Honored One! What are the one hundred and eight sentences?』
The Buddha said: 『Mahamati! What is called arising (utpada) and non-arising (anutpada), eternal (nitya) and non-eternal (anitya), characteristic (lakshana) and non-characteristic (alakshana)...』
句，住異句非住異句，剎那句非剎那句，自性句非自性句，空句非空句，斷句非斷句，心句非心句，中句非中句，緣句非緣句，因句非因句，煩惱句非煩惱句，愛句非愛句，方便句非方便句，善巧句非善巧句，清凈句非清凈句，相應句非相應句，譬喻句非譬喻句，弟子句非弟子句，師句非師句，種性句非種性句，三乘句非三乘句，無影像句非無影像句，愿句非愿句，三輪句非三輪句，摽相句非摽相句，有句非有句，無句非無句，俱句非俱句，自證聖智句非自證聖智句，現法樂句非現法樂句，剎句非剎句，塵句非塵句，水句非水句，弓句非弓句，大種句非大種句，算數句非算數句，神通句非神通句，虛空句非虛空句，云句非云句，巧明句非巧明句，伎術句非伎術句，風句非風句，地句非地句，心句非心句，假立句非假立句，體性句非體性句，蘊句非蘊句，眾生句非眾生句，覺句非覺句，涅槃句非涅槃句，所知句非所知句，外道句非外道句，荒亂句非荒亂句，幻句非幻句，夢句非夢句，陽焰句非陽焰句，影像句非影像句，火輪句非火輪句，乾闥婆句非乾闥婆句，天句非天句，飲食句非飲食句，淫慾句非淫慾句，見句非見句，波羅蜜句非波羅蜜句，戒句非戒句，日月星宿句非日月星宿句，諦句非諦句，果句非果句，滅句非滅
句，滅起句非滅起句，醫方句非醫方句，相句非相句，支分句非支分句，禪句非禪句，迷句非迷句，現句非現句，護句非護句，種族句非種族句，仙句非仙句，王句非王句，攝受句非攝受句，寶句非寶句，記句非記句，一闡提句非一闡提句，女男不男句非女男不男句，味句非味句，作句非作句，身句非身句，計度句非計度句，動句非動句，根句非根句，有為句非有為句，因果句非因果句，色究竟句非色究竟句，時節句非時節句，樹藤句非樹藤句，種種句非種種句，演說句非演說句，決定句非決定句，毗尼句非毗尼句，比丘句非比丘句，住持句非住持句，文字句非文字句。大慧！此百八句，皆是過去諸佛所說(上正列中少二句，應訪尋)。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！諸識有幾種生住滅？」
佛言：「大慧！諸識有二種生住滅，非臆度者之所能知。所謂相續生及相生，相續住及相住，相續滅及相滅。諸識有三相，謂轉相、業相、真相。大慧！識廣說有八，略則唯二，謂現識及分別事識。大慧！如明鏡中現諸色像，現識亦爾。大慧！現識與分別事識，此二識無異，相互為因。大慧！現識以不思議熏變為因；分別事識以分別境界及無始戲論習氣為因。大慧！阿賴耶識虛妄分別種種習氣滅，即一切
【現代漢語翻譯】 現代漢語譯本：句，生起句不是滅起句，醫方句不是非醫方句，相句不是相句，支分句不是支分句，禪句不是禪句，迷惑句不是非迷惑句，顯現句不是非顯現句，守護句不是非守護句，種族句不是非種族句，仙句不是非仙句，王句不是非王句，攝受句不是非攝受句，寶句不是非寶句，記句不是非記句，一闡提句（斷善根的人的語句）不是非一闡提句，女男不男句（非男非女人的語句）不是非女男不男句，味句不是非味句，作句不是非作句，身句不是非身句，計度句不是非計度句，動句不是非動句，根句不是非根句，有為句不是非有為句，因果句不是非因果句，色究竟句（色界最高的天的語句）不是非色究竟句，時節句不是非時節句，樹藤句不是非樹藤句，種種句不是非種種句，演說句不是非演說句，決定句不是非決定句，毗尼句（戒律的語句）不是非毗尼句，比丘句（出家男人的語句）不是非比丘句，住持句不是非住持句，文字句不是非文字句。大慧（菩薩名）！這百八句，都是過去諸佛所說的（上面正確列出的缺少兩句，應該去訪尋）。
這時大慧菩薩摩訶薩又對佛說：『世尊！各種識有幾種生、住、滅？』
佛說：『大慧！各種識有兩種生、住、滅，不是靠臆測的人所能知道的。所謂的相續生和相生，相續住和相住，相續滅和相滅。各種識有三種相，叫做轉相、業相、真相。大慧！識廣義上說有八種，簡略地說只有兩種，叫做現識和分別事識。大慧！就像明鏡中顯現各種色像一樣，現識也是這樣。大慧！現識和分別事識，這兩種識沒有差別，相互為因。大慧！現識以不可思議的熏習變異為因；分別事識以分別境界和無始以來的戲論習氣為因。大慧！阿賴耶識（第八識，含藏識）的虛妄分別和各種習氣滅除，就是一切』
【English Translation】 English version: Sentences, arising sentences are not non-arising sentences, medical sentences are not non-medical sentences, characteristic sentences are not non-characteristic sentences, branch sentences are not non-branch sentences, meditation sentences are not non-meditation sentences, delusion sentences are not non-delusion sentences, manifestation sentences are not non-manifestation sentences, protection sentences are not non-protection sentences, lineage sentences are not non-lineage sentences, sage sentences are not non-sage sentences, king sentences are not non-king sentences, acceptance sentences are not non-acceptance sentences, treasure sentences are not non-treasure sentences, prediction sentences are not non-prediction sentences, icchantika sentences (sentences of those who have severed their roots of goodness) are not non-icchantika sentences, hermaphrodite sentences (sentences of those who are neither male nor female) are not non-hermaprodite sentences, taste sentences are not non-taste sentences, action sentences are not non-action sentences, body sentences are not non-body sentences, calculation sentences are not non-calculation sentences, movement sentences are not non-movement sentences, root sentences are not non-root sentences, conditioned sentences are not non-conditioned sentences, cause and effect sentences are not non-cause and effect sentences, Akanistha sentences (sentences of the highest heaven in the Form Realm) are not non-Akanistha sentences, seasonal sentences are not non-seasonal sentences, tree and vine sentences are not non-tree and vine sentences, various sentences are not non-various sentences, exposition sentences are not non-exposition sentences, definitive sentences are not non-definitive sentences, Vinaya sentences (sentences of monastic discipline) are not non-Vinaya sentences, Bhikshu sentences (sentences of monks) are not non-Bhikshu sentences, sustaining sentences are not non-sustaining sentences, literal sentences are not non-literal sentences. Mahamati (name of a Bodhisattva)! These one hundred and eight sentences were all spoken by the Buddhas of the past (two sentences are missing from the above correct list, they should be sought out).'
At that time, the Bodhisattva Mahamati again said to the Buddha: 'World Honored One! How many kinds of arising, abiding, and ceasing are there for the various consciousnesses?'
The Buddha said: 'Mahamati! There are two kinds of arising, abiding, and ceasing for the various consciousnesses, which cannot be known by those who rely on speculation. These are called successive arising and co-arising, successive abiding and co-abiding, successive ceasing and co-ceasing. The various consciousnesses have three aspects, called the turning aspect, the karma aspect, and the true aspect. Mahamati! Broadly speaking, there are eight kinds of consciousnesses, but briefly, there are only two, called the manifesting consciousness and the discriminating consciousness. Mahamati! Just as various images appear in a clear mirror, so too is the manifesting consciousness. Mahamati! There is no difference between the manifesting consciousness and the discriminating consciousness; they are mutually causal. Mahamati! The manifesting consciousness is caused by inconceivable habituation and transformation; the discriminating consciousness is caused by discriminating objects and beginningless habits of playful conceptualization. Mahamati! When the false discriminations and various habits of the Alaya consciousness (the eighth consciousness, the storehouse consciousness) cease, that is everything.'
根識滅，是名相滅。大慧！相續滅者，謂所依因滅及所緣滅，即相續滅。所依因者，謂無始戲論虛妄習氣。所緣者，謂自心所見分別境界。大慧！譬如泥團與微塵非異非不異，金與莊嚴具亦如是。大慧！若泥團與微塵異者，應非彼成，而實彼成，是故不異。若不異者，泥團微塵應無分別。大慧！轉識、藏識若異者，藏識非彼因；若不異者，轉識滅藏識亦應滅；然彼真相不滅。大慧！識真相不滅，但業相滅，若真相滅者，藏識應滅；若藏識滅者，即不異外道斷滅論。
「大慧！彼諸外道作如是說：『取境界相續識滅，即無始相續識滅。』大慧！彼諸外道說相續識從作者生，不說眼識依色光明和合而生，唯說作者為生因故。作者是何？彼計勝性丈夫自在時及微塵，為能作者。複次大慧！有七種自性，所謂：集自性，性自性，相自性，大種自性，因自性，緣自性，成自性。複次大慧！有七種第一義，所謂：心所行，智所行，二見所行，超二見所行，超子地所行，如來所行，如來自證聖智所行。大慧！此是過去未來現在一切如來、應、正等覺法自性第一義心；以此心成就如來世間出世間最上法，以聖慧眼，入自共相種種安立，其所安立不與外道惡見共。大慧！云何為外道惡見？謂不知境界自分別現，于自性第一義，見有
【現代漢語翻譯】 現代漢語譯本 根識（根本意識）滅，這叫做相（現象）滅。大慧（菩薩名）！相續滅，是指所依賴的因滅以及所緣的境滅，這就是相續滅。所依賴的因，是指無始以來的戲論虛妄習氣。所緣的境，是指自心所見的分辨境界。大慧！譬如泥團和微塵，非相同也非不相同，金和莊嚴具也是這樣。大慧！如果泥團和微塵是不同的，那麼微塵就不應該能形成泥團，但實際上微塵能形成泥團，所以它們不是不同的。如果不是不同的，那麼泥團和微塵就應該沒有分別。大慧！轉識（轉變的意識）和藏識（儲存一切種子識）如果是不同的，那麼藏識就不是轉識的因；如果不是不同的，那麼轉識滅的時候藏識也應該滅；然而藏識的真相是不滅的。大慧！識的真相是不滅的，只是業相（業的現象）滅了，如果真相滅了，藏識就應該滅；如果藏識滅了，那就和外道的斷滅論沒有區別了。
『大慧！那些外道是這樣說的：『取境界的相續識滅了，就是無始相續識滅了。』大慧！那些外道說相續識是從作者產生的，不說眼識是依靠色、光明和合而產生的，只說作者是產生的因。作者是什麼？他們認為是勝性（自性）丈夫（神我）自在時（時間）以及微塵，是能作者。』 複次，大慧！有七種自性，所謂：集自性（聚集的自性），性自性（本性的自性），相自性（現象的自性），大種自性（地水火風的自性），因自性（原因的自性），緣自性（條件的自性），成自性（成就的自性）。 複次，大慧！有七種第一義，所謂：心所行（心所執行的境界），智所行（智慧執行的境界），二見所行（兩種見解執行的境界），超二見所行（超越兩種見解執行的境界），超子地所行（超越菩薩地的境界），如來所行（如來所行的境界），如來自證聖智所行（如來自證的聖智所行的境界）。大慧！這是過去、未來、現在一切如來、應供、正等覺的法自性第一義心；用這個心成就如來世間和出世間最上的法，用聖慧眼，進入自相和共相種種安立，其所安立不與外道的惡見相同。大慧！什麼是外道的惡見？就是不知道境界是自己分別顯現的，對於自性第一義，認為是有。
【English Translation】 English version When the root consciousness (fundamental consciousness) ceases, it is called the cessation of characteristics (phenomena). Mahamati (name of a Bodhisattva)! The cessation of continuity refers to the cessation of the dependent cause and the cessation of the object of perception, which is the cessation of continuity. The dependent cause refers to the beginningless habits of frivolous and false discriminations. The object of perception refers to the discriminated realms seen by one's own mind. Mahamati! For example, a lump of clay and dust particles are neither different nor not different, and gold and ornaments are also like this. Mahamati! If a lump of clay and dust particles are different, then the dust particles should not be able to form the clay, but in reality, they can, so they are not different. If they are not different, then the lump of clay and dust particles should have no distinction. Mahamati! If the transforming consciousness (evolving consciousness) and the storehouse consciousness (consciousness that stores all seeds) are different, then the storehouse consciousness is not the cause of the transforming consciousness; if they are not different, then when the transforming consciousness ceases, the storehouse consciousness should also cease; however, the true nature of the storehouse consciousness does not cease. Mahamati! The true nature of consciousness does not cease, only the karma-appearance (phenomenal appearance of karma) ceases. If the true nature ceases, the storehouse consciousness should cease; if the storehouse consciousness ceases, then it is no different from the annihilationism of the heretics.
『Mahamati! Those heretics say this: 『The cessation of the continuous consciousness that grasps objects is the cessation of the beginningless continuous consciousness.』 Mahamati! Those heretics say that the continuous consciousness arises from a creator, and do not say that the eye-consciousness arises from the combination of form, light, and harmony, but only say that the creator is the cause of arising. What is the creator? They consider the Primal Nature (Prakriti), the Purusha (Self), Time (Isvara), and atoms (Paramanu) as the creators.』 Furthermore, Mahamati! There are seven kinds of self-nature, namely: the self-nature of aggregation (samgraha-svabhava), the self-nature of nature (prakriti-svabhava), the self-nature of characteristics (lakshana-svabhava), the self-nature of the great elements (mahabhuta-svabhava), the self-nature of cause (hetu-svabhava), the self-nature of condition (pratyaya-svabhava), and the self-nature of accomplishment (siddhi-svabhava). Furthermore, Mahamati! There are seven kinds of highest meaning, namely: the realm of mind's activity (citta-gocara), the realm of wisdom's activity (jnana-gocara), the realm of the activity of the two views (dvaya-drishti-gocara), the realm of activity beyond the two views (dvayatita-drishti-gocara), the realm of activity beyond the Bodhisattva grounds (bhumi-gocara), the realm of the Tathagata's activity (tathagata-gocara), and the realm of activity of the Tathagata's self-realized sacred wisdom (tathagata-svasamvedya-jnana-gocara). Mahamati! This is the Dharma-nature of the highest meaning of the minds of all Tathagatas, Arhats, and Perfectly Enlightened Ones of the past, present, and future; with this mind, the Tathagatas accomplish the supreme Dharma of the world and beyond the world, and with the eye of sacred wisdom, they enter into the various establishments of self-characteristics and common characteristics, and their establishments are not shared with the evil views of the heretics. Mahamati! What are the evil views of the heretics? It is not knowing that the realms are manifested by one's own discriminations, and regarding the self-nature of the highest meaning as existent.
見無而起言說。大慧！我今當說，若了境如幻、自心所現，則滅妄想三有苦及無知愛業緣。
「大慧！有諸沙門婆羅門，妄計非有及有于因果外顯現諸物，依時而住；或計蘊、界、處依緣生住，有已即滅。大慧！彼于若相續、若作用、若生、若滅、若諸有、若涅槃、若道、若業、若果、若諦，是破壞斷滅論。何以故？不得現法故，不見根本故。大慧！譬如瓶破不作瓶事，又如燋種不能生牙；此亦如是，若蘊、界、處法已現當滅，應知此則無相續生，以無因故，但是自心虛妄所見。
「複次，大慧！若本無有識三緣合生，龜應生毛、沙應出油，汝宗則壞，違決定義，所作事業悉空無益。大慧！三合為緣是因果性，可說為有，過現未來從無生有，此依住覺想地者，所有理教及自惡見熏習餘氣，作如是說。大慧！愚癡凡夫惡見所噬邪見迷醉，無智妄稱一切智說。
「大慧！復有沙門婆羅門，觀一切法皆無自性，如空中雲、如旋火輪、如乾闥婆城、如幻、如焰、如水中月、如夢所見，不離自心；由無始來虛妄見故取以為外。作是觀已斷分別緣，亦離妄心所取名義，知身及物並所住處，一切皆是藏識境界，無能所取及生住滅，如是思惟恒住不捨。大慧！此菩薩摩訶薩不久當得生死涅槃二種平等，大悲方便無功
【現代漢語翻譯】 現代漢語譯本： 從無中生有而開始言說。大慧（Mahamati，菩薩名）！我現在要說的是，如果瞭解一切境界都如幻象，是自心所顯現的，那麼就能滅除妄想、三有（kama-bhava 欲有，rupa-bhava 色有，arupa-bhava 無色有）的痛苦以及無知、愛和業的因緣。
大慧！有一些沙門（sramana，出家修道者）和婆羅門（brahmana，古印度僧侶），錯誤地認為在因果之外存在非有和有，並且這些事物會顯現出來，依時間而存在；或者認為蘊（skandha，構成人身的五種要素，即色、受、想、行、識）、界（ayatana，感覺器官與感覺對象，通常指六根六塵）和處（dhatu，構成要素，如地、水、火、風）是依因緣而生住，存在之後立即滅亡。大慧！他們對於相續、作用、生、滅、諸有、涅槃（nirvana，解脫）、道、業、果、諦（satya，真理），都是破壞斷滅論。為什麼呢？因為他們無法獲得現法，也看不到根本原因。大慧！譬如瓶子破了就不能再做瓶子的事情，又如燒焦的種子不能生出牙；也是這樣，如果蘊、界、處這些法已經顯現出來，將來會滅亡，就應該知道這沒有相續的產生，因為沒有原因，這只是自心虛妄所見。
再者，大慧！如果本來沒有識，只是三種因緣聚合而生，那麼烏龜應該長毛，沙子應該出油，你的宗義就會崩潰，違背了決定的定義，所做的事業都將是空無益處。大慧！三種聚合為緣是因果的性質，可以說是有，過去、現在、未來是從無生有，這是依據住在覺想地的人，所有的理教以及自己惡見的熏習餘氣，才這樣說的。大慧！愚癡的凡夫被惡見所吞噬，被邪見所迷惑，沒有智慧卻妄稱自己是一切智者。
大慧！還有一些沙門和婆羅門，觀察一切法都沒有自性，如同空中的云、如同旋轉的火輪、如同乾闥婆城（gandharva-pura，海市蜃樓）、如同幻術、如同火焰、如同水中的月亮、如同夢中所見，不離自心；由於無始以來的虛妄見，所以執取以為是外在的。這樣觀察之後，斷絕了分別的因緣，也遠離了妄心所執取的名義，知道身體和外物以及所居住的地方，一切都是藏識（alaya-vijnana，儲存一切經驗的意識）的境界，沒有能取和所取以及生住滅，這樣思惟恒常安住而不捨棄。大慧！這位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）不久將會獲得生死和涅槃兩種平等，以大悲方便而無功用行。
【English Translation】 English version: Speaking arises from seeing non-existence. Mahamati (Mahamati, name of a Bodhisattva)! I will now speak, if one understands that all realms are like illusions, manifested by one's own mind, then one can extinguish the delusions, the suffering of the three realms of existence (kama-bhava, rupa-bhava, arupa-bhava) and the causes and conditions of ignorance, love, and karma.
Mahamati! There are some sramanas (sramana, wandering ascetics) and brahmanas (brahmana, ancient Indian priests) who mistakenly believe in non-existence and existence outside of cause and effect, and that these things manifest and abide according to time; or they believe that the skandhas (skandha, the five aggregates that constitute a person, namely form, feeling, perception, volition, and consciousness), ayatanas (ayatana, sense organs and sense objects, usually referring to the six senses and six sense objects), and dhatus (dhatu, elements, such as earth, water, fire, and wind) arise and abide based on conditions, and immediately perish after existing. Mahamati! Their views on continuity, function, birth, death, existence, nirvana (nirvana, liberation), the path, karma, fruit, and truth (satya, truth) are destructive annihilationist theories. Why? Because they cannot attain the present dharma and do not see the fundamental cause. Mahamati! For example, a broken pot cannot perform the function of a pot, and a scorched seed cannot sprout; likewise, if the dharmas of skandhas, ayatanas, and dhatus have already manifested and will perish in the future, one should know that there is no continuous arising, because there is no cause, and it is merely a false perception of one's own mind.
Furthermore, Mahamati! If consciousness originally did not exist and only arises from the combination of three conditions, then turtles should grow hair and sand should produce oil, your doctrine would collapse, contradicting the definitive definition, and all actions would be empty and useless. Mahamati! The aggregation of three conditions as a cause is the nature of cause and effect, which can be said to exist. The past, present, and future arise from non-existence, and this is what those who dwell in the stage of conceptual thought say, based on their own doctrines and the residual influence of their own evil views. Mahamati! Foolish ordinary people are devoured by evil views, intoxicated by wrong views, and without wisdom, they falsely claim to be all-knowing.
Mahamati! There are also some sramanas and brahmanas who observe that all dharmas have no self-nature, like clouds in the sky, like a rotating fire wheel, like a gandharva city (gandharva-pura, mirage), like an illusion, like a flame, like the moon in water, like what is seen in a dream, not separate from one's own mind; due to false views from beginningless time, they grasp them as external. After observing in this way, they cut off the conditions for discrimination, and also separate from the names and meanings grasped by the deluded mind, knowing that the body and external objects, as well as the places where they dwell, are all realms of the alaya-vijnana (alaya-vijnana, storehouse consciousness), without a grasper or grasped, and without arising, abiding, or ceasing. Thinking in this way, they constantly abide without abandoning it. Mahamati! This Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva) will soon attain equality between the two, samsara and nirvana, and will act with great compassion and skillful means without effort.
用行，觀眾生如幻如影從緣而起，知一切境界離心無得，行無相道漸升諸地住三昧境，了達三界皆唯自心，得如幻定絕眾影像，成就智慧證無生法；入金剛喻三昧，當得佛身恒住如如，起諸變化力通自在。大慧！方便以為嚴飾游眾佛國，離諸外道及心意識，轉依次第成如來身。大慧！菩薩摩訶薩欲得佛身，應當遠離蘊、界、處心因緣所作生住滅法戲論分別，但住心量觀察三有，無始時來妄習所起，思惟佛地無相無生自證聖法，得心自在無功用行，如如意寶隨宜現身，令達唯心漸入諸地。是故大慧！菩薩摩訶薩于自悉檀應善修學。」
大乘入楞伽經卷第一 大正藏第 16 冊 No. 0672 大乘入楞伽經
大乘入楞伽經卷第二
大周于闐國三藏法師實叉難陀奉 敕譯集一切法品第二之二
爾時大慧菩薩摩訶薩復白佛言：「世尊！唯愿為我說心、意、意識五法自性相眾妙法門，此是一切諸佛菩薩入自心境離所行相，稱真實義諸佛教心。唯愿如來為此山中諸菩薩眾，隨順過去諸佛，演說藏識海浪法身境界。」
爾時世尊告大慧菩薩摩訶薩言：「有四種因緣眼識轉。何等為四？所謂：不覺自心現而執取故，無始時來取著於色虛妄習氣故，識本性如是故，樂見種種諸色相故。大慧！以
【現代漢語翻譯】 現代漢語譯本：菩薩修行時，應視眾生如幻影一般，皆由因緣和合而生起。了知一切境界皆是心識所現，離心則無所得。奉行無相之道，逐漸提升至各個菩薩的階位，安住於三昧的境界中。徹底明瞭三界皆是自心的顯現，獲得如幻三昧，超越一切虛妄的影像，成就無上的智慧，證得不生不滅的真理。進入金剛喻三昧，便能獲得佛的法身，恒常安住于真如實相之中，並能隨心所欲地顯現各種變化，擁有神通之力，得大自在。大慧（Mahamati）！以方便法門作為莊嚴，遊歷于各個佛國，遠離一切外道以及心意識的干擾，通過次第的轉變，成就如來之身。大慧（Mahamati）！菩薩摩訶薩若想獲得佛身，應當遠離由蘊（skandha）、界（dhatu）、處（ayatana）等心識因緣所產生的生、住、滅等戲論分別，只需安住於心量的觀察之中，觀照三有（欲有、色有、無色有）皆是無始以來虛妄習氣所生。思惟佛地的無相無生、自證聖法的境界，獲得心的自在，達到無功用行，如同如意寶珠一般，隨順眾生的根器而顯現身形，令眾生通達唯心之理，逐漸進入各個菩薩的階位。因此，大慧（Mahamati）！菩薩摩訶薩應當在自身的修行體系中善加修學。
《大乘入楞伽經》卷第一 大正藏第16冊No.0672《大乘入楞伽經》
《大乘入楞伽經》卷第二
大周于闐國三藏法師實叉難陀（Siksananda）奉敕譯集一切法品第二之二
爾時，大慧（Mahamati）菩薩摩訶薩再次對佛說：『世尊！懇請您為我解說心（citta）、意（manas）、意識（vijnana）五法（色、受、想、行、識）的自性相以及眾妙法門。這是所有諸佛菩薩進入自心境界，遠離所行之相，契合真實義的諸佛的教心。懇請如來爲了這座山中的諸位菩薩，隨順過去諸佛的教誨，演說藏識（alaya-vijnana）海浪法身的境界。』
這時，世尊告訴大慧（Mahamati）菩薩摩訶薩說：『有四種因緣導致眼識的生起和轉變。是哪四種呢？分別是：因為不覺知自心所現而執取外境的緣故；因為無始以來對色相的虛妄習氣執著的緣故；因為識的本性就是如此的緣故；因為樂於見到種種色相的緣故。大慧（Mahamati）！因為這些原因，眼識才會生起。』
【English Translation】 English version: A Bodhisattva, in practice, should view all sentient beings as illusions or shadows, arising from conditions. Knowing that all realms are manifestations of the mind, and that nothing can be obtained apart from the mind. Practicing the path of non-appearance, gradually ascending through the various Bodhisattva stages, dwelling in the state of Samadhi. Thoroughly understanding that the three realms are all manifestations of one's own mind, attaining the Illusory Samadhi, transcending all illusory images, accomplishing wisdom, and realizing the Dharma of non-origination. Entering the Vajra-like Samadhi, one will attain the Buddha's body, eternally abiding in Suchness, manifesting various transformations with power and freedom. Mahamati! Using skillful means as adornments, traveling through various Buddha lands, departing from all external paths and the disturbances of mind, consciousness, and intellect, transforming in stages to accomplish the body of the Tathagata. Mahamati! If a Bodhisattva-Mahasattva wishes to attain the Buddha's body, they should distance themselves from the playful discriminations of arising, dwelling, and ceasing, which are produced by the aggregates (skandha), realms (dhatu), and sense bases (ayatana), as well as the causes and conditions of the mind. They should simply abide in the contemplation of the mind's measure, observing that the three realms of existence (desire realm, form realm, formless realm) are all produced by beginningless false habits. Contemplating the realm of the Buddha, which is without appearance or origination, self-realizing the sacred Dharma, attaining freedom of mind, and achieving effortless action, like a wish-fulfilling jewel, manifesting bodies according to the needs of beings, enabling them to understand the principle of mind-only, and gradually entering the various Bodhisattva stages. Therefore, Mahamati! Bodhisattva-Mahasattvas should diligently study and practice within their own system of practice.
The Lankavatara Sutra, Volume 1 Taisho Tripitaka Volume 16, No. 0672, The Lankavatara Sutra
The Lankavatara Sutra, Volume 2
Translated under Imperial Order by Tripiṭaka Master Śikṣānanda (Siksananda) from the Kingdom of Khotan during the Great Zhou Dynasty, Chapter 2, Part 2: Collection of All Dharmas
At that time, the Bodhisattva-Mahasattva Mahamati (Mahamati) again said to the Buddha: 'World Honored One! I beseech you to explain to me the self-nature characteristics and the wondrous Dharma gates of the five dharmas (form, feeling, perception, volition, consciousness) of mind (citta), thought (manas), and consciousness (vijnana). This is the teaching of the Buddhas, by which all Buddhas and Bodhisattvas enter the realm of their own minds, depart from the characteristics of what is practiced, and accord with the true meaning. I beseech the Tathagata, for the sake of the Bodhisattva assembly in this mountain, in accordance with the teachings of the Buddhas of the past, to expound the realm of the Alaya-vijnana (alaya-vijnana), the ocean-like Dharma body.'
At that time, the World Honored One said to the Bodhisattva-Mahasattva Mahamati (Mahamati): 'There are four causes and conditions for the transformation of eye-consciousness. What are the four? They are: because of not realizing that what appears is a manifestation of one's own mind and clinging to external objects; because of the beginningless habit of clinging to false appearances of form; because the nature of consciousness is such; and because of the delight in seeing various appearances of form. Mahamati! It is because of these reasons that eye-consciousness arises.'
此四緣，阿賴耶識如瀑流水，生轉識浪。如眼識，余亦如是。於一切諸根微塵毛孔眼等，轉識或頓生，譬如明鏡現眾色像；或漸生，猶如猛風吹大海水。心海亦爾，境界風吹起諸識浪，相續不絕。大慧！因所作相非一非異，業與生相相系深縛，不能了知色等自性，五識身轉。大慧！與五識俱，或因了別差別境相有意識生，然彼諸識不作是念：『我等同時，展轉為因。』而於自心所現境界，分別執著俱時而起，無差別相各了自境。大慧！諸修行者入於三昧，以習力微起而不覺知，但作是念：『我滅諸識入於三昧。』實不滅識而入三昧，以彼不滅習氣種故，但不取諸境，名為識滅。
「大慧！如是藏識行相微細，唯除諸佛及住地菩薩，其餘一切二乘外道定慧之力皆不能知。唯有修行如實行者，以智慧力了諸地相善達句義，無邊佛所廣集善根，不妄分別自心所見，能知之耳。大慧！諸修行人宴處山林上中下修，能見自心分別流注，得諸三昧自在力通，諸佛灌頂菩薩圍繞，知心、意、意識所行境界，超愛業無明生死大海，是故汝等應當親近諸佛菩薩，如實修行大善知識。」
爾時世尊重說頌言：
「譬如巨海浪， 斯由猛風起， 洪波鼓溟壑， 無有斷絕時。 藏識海常住， 境界風所動， 種種
【現代漢語翻譯】 現代漢語譯本 這四種緣（因緣、等無間緣、所緣緣、增上緣），使得阿賴耶識（Ālaya-vijñāna，含藏一切種子識）像瀑布流水一樣，不斷地生起轉識（pravṛtti-vijñāna，轉變的識浪）。比如眼識，其他的識也是如此。在一切諸根的微塵毛孔眼等處，轉識或者頓然產生，就像明鏡立即顯現各種色像；或者逐漸產生，猶如猛烈的風吹動大海水。心海也是這樣，境界的風吹動，生起各種識浪，相續不斷。大慧（Mahāmati，菩薩名）！因和所作的相，非一非異，業和生相緊密相連，不能瞭解色等自性，五識身（pañca-vijñāna-kāya，眼識、耳識、鼻識、舌識、身識）隨之轉變。大慧！與五識同時，或者因爲了別差別境相而有意識產生，然而這些識並不這樣想：『我們同時，輾轉互為因。』而是對於自己心中所顯現的境界，分別執著同時生起，沒有差別相，各自了別自己的境界。大慧！那些修行者進入三昧（samādhi，禪定），因為習力微弱而生起卻不覺察，只是這樣想：『我滅除了諸識而進入三昧。』實際上並沒有滅除識而進入三昧，因為他們沒有滅除習氣種子，只是不取著各種境界，就叫做識滅。
『大慧！像這樣藏識的行相非常微細，只有諸佛和住地菩薩才能知道，其餘一切二乘（聲聞乘和緣覺乘）外道（tīrthika，不信佛教的修行者）的定慧之力都不能知道。只有修行如實修行的人，以智慧力瞭解諸地之相，善於通達句義，在無邊佛所廣泛積聚善根，不妄加分別自己心中所見，才能知道這些。大慧！那些修行人在寂靜的山林中，進行上中下等的修行，能夠見到自己心念分別的流注，得到各種三昧的自在力通，諸佛為他們灌頂，菩薩圍繞著他們，知道心、意、意識所行的境界，超越愛、業、無明生死的大海，所以你們應當親近諸佛菩薩，如實修行大善知識。』
這時，世尊又說了頌語：
『譬如巨大的海浪， 這是由於猛烈的風吹起， 巨大的波濤衝擊著深海， 沒有斷絕的時候。 藏識之海常住不變， 被境界的風所動搖， 種種識浪隨之生起。』
【English Translation】 English version These four conditions (hetu-pratyaya, samanantara-pratyaya, alambana-pratyaya, adhipati-pratyaya) cause the Ālaya-vijñāna (storehouse consciousness) to be like a waterfall, constantly generating the waves of pravṛtti-vijñāna (evolving consciousness). Just like the eye-consciousness, so are the others. In all the roots, such as the pores of the skin, the eyes, etc., the evolving consciousness arises either suddenly, like a clear mirror reflecting various images; or gradually, like a strong wind blowing the ocean. The mind-ocean is also like this; the wind of objects blows, causing various waves of consciousness to arise, continuously without ceasing. Mahāmati (a Bodhisattva's name)! The aspect of cause and effect is neither one nor different; karma and the aspect of birth are deeply intertwined, making it impossible to understand the self-nature of form, etc. The five vijñāna-kāyas (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) then evolve. Mahāmati! Together with the five consciousnesses, or because of the discrimination of different objective realms, consciousness arises. However, these consciousnesses do not think, 'We are simultaneous, mutually causing each other.' Instead, regarding the realms manifested by their own minds, discrimination and attachment arise simultaneously, without any difference, each distinguishing its own realm. Mahāmati! Those practitioners who enter samādhi (meditative absorption), because their habitual power is weak, arise without realizing it, but think, 'I have extinguished all consciousnesses and entered samādhi.' In reality, they have not extinguished consciousness and entered samādhi, because they have not extinguished the seeds of habit. It is only that they do not grasp at various realms, which is called the extinction of consciousness.
Mahāmati! The characteristics of the Ālaya-vijñāna are so subtle that only the Buddhas and the Bodhisattvas who abide in the stages can know them. All other śrāvakas (hearers) and pratyekabuddhas (solitary realizers) of the Two Vehicles, and tīrthikas (non-Buddhist practitioners) with their power of dhyāna (meditation) and prajñā (wisdom), cannot know them. Only those who practice truly, with the power of wisdom, understand the characteristics of the stages, are skilled in understanding the meaning of sentences, have widely accumulated roots of goodness in the presence of countless Buddhas, and do not falsely discriminate what they see in their own minds, can know these things. Mahāmati! Those practitioners who dwell in quiet mountain forests, practicing superior, middling, and inferior practices, can see the flow of their own mind's discriminations, attain the power of freedom and supernormal abilities of various samādhis, are crowned by the Buddhas, and surrounded by Bodhisattvas, know the realms traversed by mind, manas (intellect), and vijñāna (consciousness), and transcend the great ocean of love, karma, ignorance, and birth and death. Therefore, you should draw near to the Buddhas and Bodhisattvas, and truly practice with great virtuous friends.'
At that time, the World-Honored One spoke these verses:
'Like the great waves of the ocean, Which are caused by fierce winds, The vast waves strike the deep sea, Without ceasing. The ocean of the Ālaya-vijñāna is constant, Moved by the wind of objects, Various waves of consciousness arise.'
諸識浪， 騰躍而轉生。 青赤等諸色， 鹽貝乳石蜜， 花果日月光， 非異非不異。 意等七種識， 應知亦如是， 如海共波浪， 心俱和合生。 譬如海水動， 種種波浪轉； 藏識亦如是， 種種諸識生。 心意及意識， 為諸相故說； 八識無別相， 無能相所相。 譬如海波浪， 是則無差別； 諸識心如是， 異亦不可得。 心能積集業， 意能廣積集； 了別故名識， 對現境說五。」
爾時大慧菩薩摩訶薩以頌問曰：
「青赤諸色像， 眾生識顯現； 如浪種種法， 云何愿佛說？」
爾時世尊以頌答曰：
「青赤諸色像， 浪中不可得； 言心起眾相， 開悟諸凡夫。 而彼本無起， 自心所取離； 能取及所取， 與彼波浪同。 身資財安住， 眾生識所現； 是故見此起， 與浪無差別。」
爾時大慧復說頌言：
「大海波浪性， 鼓躍可分別； 藏識如是起， 何故不覺知？」
爾時世尊以頌答曰：
「阿賴耶如海， 轉識同波浪； 為凡夫無智， 譬喻廣開演。」
爾時大慧復說頌言：
「譬如日光出， 上下等皆照； 世間燈亦然，
【現代漢語翻譯】 現代漢語譯本 諸識的波浪，騰躍翻滾而產生各種變化。 青色、紅色等各種顏色，以及鹽、貝、乳、石蜜等事物，還有花、果、日月的光芒，它們之間既不是完全相同，也不是完全不同。 意等七種識，應當知道也是如此，就像大海與波浪一樣，心與各種識相互結合而生。 譬如海水涌動，產生種種不同的波浪；阿賴耶識（Ālaya-vijñāna，藏識）也是這樣，產生種種不同的識。 心、意和意識，是爲了說明各種不同的相而說的；八識並沒有各自獨立的相，也沒有能相和所相的區分。 譬如海水的波浪，實際上並沒有差別；各種識與心也是如此，要找出它們之間的差異也是不可能的。 心能夠積集業，意能夠廣泛地積集業；因為能夠了別，所以稱為識，針對顯現的境界而說五識。
這時，大慧菩薩摩訶薩（Mahā-sattva， महान्त सत्व，偉大的菩薩）用偈頌提問：
『青色、紅色等各種色相，是眾生的識所顯現的；就像波浪一樣有種種不同的法，希望佛陀您能為我們解說？』
這時，世尊用偈頌回答說：
『青色、紅色等各種色相，在波浪中是無法找到的；說心生起各種相，是爲了開悟那些凡夫俗子。 而這些相本來就沒有生起，是自心所執取而產生的分別；能取和所取，與那些波浪是相同的。 身體、資財和安住之處，都是眾生的識所顯現的；所以看到這些生起，與波浪並沒有差別。』
這時，大慧菩薩又說偈頌：
『大海的波浪的性質，鼓動跳躍是可以分別的；藏識也是這樣生起的，為什麼人們不能覺察到呢？』
這時，世尊用偈頌回答說：
『阿賴耶識就像大海，轉識就像波浪；爲了那些沒有智慧的凡夫，才用譬喻來廣泛地開示演說。』
這時，大慧菩薩又說偈頌：
『譬如太陽出來，上下四方都照耀；世間的燈也是這樣，』
【English Translation】 English version The waves of consciousness, leaping and turning, give rise to various transformations. Blue, red, and other colors, along with things like salt, shells, milk, rock candy, flowers, fruits, and the light of the sun and moon, are neither different nor not different from each other. The seven kinds of consciousness, including 'mind' (意), should be understood in the same way, just as the ocean and its waves, the mind arises in conjunction with various consciousnesses. For example, when the seawater moves, various waves arise; the Ālaya-vijñāna (藏識, storehouse consciousness) is also like this, giving rise to various consciousnesses. 'Mind' (心), 'intellect' (意), and 'consciousness' (意識) are spoken of to describe various appearances; the eight consciousnesses do not have separate characteristics, nor is there a distinction between subject and object. Just as the waves of the sea are essentially without difference; the various consciousnesses and the mind are like this, and it is impossible to find any real difference between them. The mind can accumulate karma, and the intellect can accumulate it extensively; because it can discriminate, it is called consciousness, and the five consciousnesses are spoken of in relation to the present environment.
At that time, Mahā-sattva (महासत्व, great being) Mahamati Bodhisattva asked in verse:
'Blue, red, and other colors are manifested by the consciousness of sentient beings; like waves, there are various dharmas. How do you wish the Buddha to explain this?'
At that time, the World Honored One answered in verse:
'Blue, red, and other colors cannot be found in the waves; saying that the mind gives rise to various appearances is to enlighten ordinary people. But these appearances originally do not arise; they are discriminations produced by the mind's own grasping; the grasper and the grasped are the same as those waves. The body, wealth, and dwelling place are all manifested by the consciousness of sentient beings; therefore, seeing these arise is no different from seeing waves.'
At that time, Mahamati again spoke in verse:
'The nature of the waves of the great ocean, surging and leaping, can be distinguished; the Ālaya-vijñāna arises in the same way, so why are people not aware of it?'
At that time, the World Honored One answered in verse:
'The Ālaya-vijñāna is like the ocean, and the transforming consciousnesses are like waves; for the sake of foolish ordinary people, metaphors are used to extensively explain and expound.'
At that time, Mahamati again spoke in verse:
'For example, when the sun comes out, it illuminates equally above and below; the lamps of the world are also like this,'
應為愚說實。 已能開示法， 何不顯真實？」
爾時世尊以頌答曰：
「若說真實者， 彼心無真實。 譬如海波浪， 鏡中像及夢； 俱時而顯現， 心境界亦然。 境界不具故， 次第而轉生； 識以能了知， 意複意謂然。 五識了現境， 無有定次第； 譬如工畫師， 及畫師弟子， 布彩圖眾像， 我說亦如是。 彩色中無文， 非筆亦非素。 為悅眾生故， 綺煥成眾像； 言說則變異， 真實離文字。 我所住實法， 為諸修行說； 真實自證處， 能所分別離。 此為佛子說， 愚夫別開演； 種種皆如幻， 所見不可得。 如是種種說， 隨事而變異； 所說非所應， 于彼為非說。 譬如眾病人， 良醫隨授藥； 如來為眾生， 隨心應量說。 世間依怙者， 證智所行處； 外道非境界， 聲聞亦復然。
「複次，大慧！菩薩摩訶薩若欲了知能取所取分別境界，皆是自心之所現者，當離憒鬧昏滯睡眠，初中后夜勤加修習；遠離曾聞外道邪論及二乘法，通達自心分別之相。
「複次，大慧！菩薩摩訶薩住智慧心所住相已，于上聖智三相當勤修學。何者為三？所謂：無影像
【現代漢語翻譯】 現代漢語譯本 『如果我說了真實，那是因為愚昧。既然已經能夠開示佛法，為什麼不直接顯明真實呢？』
這時，世尊用偈頌回答說：
『如果說什麼是真實，那麼那個心就不是真實的。比如海中的波浪，鏡子中的影像，以及夢境；它們同時顯現，心的境界也是這樣。因為境界不完備，所以次第產生；識能夠了知，意又進一步意謂。五識了知顯現的境界，沒有一定的次第；比如工匠畫師，以及畫師的弟子，用彩色描繪各種形象，我說法也是這樣。彩色中沒有文字，不是筆也不是素；爲了取悅眾生，絢麗地呈現各種形象；言語表達會產生變異，真實則超越文字。我所安住的真實之法，是為修行者宣說的；真實是自己證悟的境界，能取和所取的分辨都已遠離。這是為佛的弟子說的，愚昧的人會分別開演；種種現象都如幻象，所見之物不可得。像這樣種種說法，隨著事物而變化；所說的如果不是對方應該聽的，對於那個人來說就是沒有說。比如眾多的病人，好醫生會根據病情給予不同的藥物；如來爲了眾生，也會根據他們的心量而說法。世間的依怙者（如來），所證悟的智慧是外道和聲聞（小乘修行者）無法企及的境界。
『再者，大慧（菩薩名）！菩薩摩訶薩（ महान्तः सत्त्वाः，偉大的菩薩）如果想要了解能取和所取的分別境界，都是自己內心的顯現，應當遠離喧鬧、昏沉和睡眠，在初夜、中夜和后夜勤奮地修行；遠離曾經聽聞的外道邪論以及二乘（聲聞乘和緣覺乘）之法，通達自己內心的分別之相。
『再者，大慧（菩薩名）！菩薩摩訶薩（महान्तः सत्त्वाः，偉大的菩薩）安住于智慧心所安住的相之後，對於上聖智的三種相應當勤奮修學。哪三種呢？就是：無影像』
【English Translation】 English version 『If I speak of truth, it is because of ignorance. Having already been able to reveal the Dharma, why not directly manifest the truth?』
At that time, the World Honored One (世尊) answered with a verse:
『If one speaks of what is true, then that mind is not true. Like waves in the ocean, images in a mirror, and dreams; they appear simultaneously, and so too is the realm of the mind. Because the realm is incomplete, it arises in sequence; consciousness (識) is able to know, and mind (意) further conceives. The five consciousnesses perceive the present realm, without a fixed order; like a skilled painter, and the painter's disciples, applying colors to depict various images, so too do I speak. There are no words in the colors, neither brush nor canvas. To please sentient beings, splendidly forming various images; verbal expressions will vary, but truth is beyond words. The true Dharma in which I dwell is spoken for practitioners; truth is a realm of self-realization, separated from the distinction of subject and object. This is spoken for the Buddha's disciples, but the ignorant will separately elaborate; all phenomena are like illusions, and what is seen is unattainable. Speaking in this way, it varies according to circumstances; if what is spoken is not what the other should hear, then for that person it is as if nothing was said. Like many patients, a good doctor prescribes medicine according to their condition; the Tathagata (如來) speaks to sentient beings according to their capacity. The refuge of the world, the place where wisdom is realized, is a realm beyond the reach of heretics and Sravakas (聲聞, Hearers).』
『Furthermore, Mahamati (大慧, name of a Bodhisattva)! If a Bodhisattva-Mahasattva (महान्तः सत्त्वाः, great being) wishes to understand that the realm of discrimination between the perceived and the perceiver is all a manifestation of one's own mind, they should stay away from noisy disturbances, dullness, and sleep, and diligently practice in the early, middle, and late watches of the night; stay away from the heretical doctrines of external paths and the teachings of the Two Vehicles (二乘, Sravakayana and Pratyekabuddhayana) that they have heard in the past, and thoroughly understand the aspects of discrimination in their own mind.』
『Furthermore, Mahamati (大慧, name of a Bodhisattva)! After a Bodhisattva-Mahasattva (महान्तः सत्त्वाः, great being) dwells in the aspect of dwelling in the mind of wisdom, they should diligently study the three aspects of the supreme noble wisdom. What are the three? They are: without images』
相，一切諸佛愿持相，自證聖智所趣相。諸修行者獲此相已，即舍跛驢智慧心相，入菩薩第八地，於此三相修行不捨。大慧！無影像相者，謂由慣習一切二乘外道相故而得生起；一切諸佛愿持相者，謂由諸佛自本願力所加持故而得生起；自證聖智所趣相者，謂由不取一切法相成就如幻諸三昧身趣佛地智故而得生起。大慧！是名上聖智三種相。若得此相，即到自證聖智所行之處，汝及諸菩薩摩訶薩應勤修學。」
爾時大慧菩薩摩訶薩知諸菩薩心之所念，承一切佛威神之力，白佛言：「唯愿為說百八句差別所依聖智事自性法門，一切如來、應、正等覺，為諸菩薩摩訶薩墮自共相者，說此妄計性差別義門；知此義已，則能凈治二無我觀境照明諸地，超越一切二乘外道三昧之樂，見諸如來不可思議所行境界，畢竟舍離五法自性，以一切佛法身智慧而自莊嚴，入如幻境住一切剎，兜率陀宮色究竟天，成如來身。」
佛言：「大慧！有一類外道，見一切法隨因而盡，生分別解，想兔無角起于無見，如兔角無，一切諸法悉亦如是。復有外道，見大種、求那、塵等諸物形量分位各差別已，執兔無角，於此而生牛有角想。大慧！彼墮二見不了唯心，但于自心增長分別。大慧！身及資生器世間等，一切皆唯分別所現。大慧！應
【現代漢語翻譯】 現代漢語譯本：『相』，一切諸佛願力所持的『相』，由自證聖智所趨向的『相』。修行者獲得這些『相』之後，就能捨棄如跛驢般不中用的智慧心『相』，進入菩薩第八地，並在此三種『相』上精進修行而不捨棄。大慧（Mahamati）！無影像『相』，是指由於長期習慣於一切二乘（Sravakas and Pratyekabuddhas）和外道（Tirthikas）的『相』而產生的；一切諸佛愿持『相』，是指由於諸佛自身本願力的加持而產生的；自證聖智所趣『相』，是指由於不執取一切法『相』，成就如幻的三昧之身，趨向佛地智慧而產生的。大慧！這被稱為上聖智的三種『相』。如果能獲得這些『相』，就能到達自證聖智所行之處，你和諸位菩薩摩訶薩（Bodhisattva-Mahasattvas）應當勤奮修學。
當時，大慧菩薩摩訶薩知道各位菩薩心中的想法，憑藉一切佛的威神之力，對佛說：『唯愿世尊為我們解說百八句差別所依的聖智事自性法門。一切如來（Tathagata）、應供（Arhat）、正等覺者（Samyaksambuddha），爲了使諸位菩薩摩訶薩不墮入自『相』和共『相』的偏見，宣說這妄計性的差別義門；瞭解這個義理之後，就能清凈和修正二無我觀（two kinds of egolessness）的境界，照亮各個菩薩地（Bhumis），超越一切二乘和外道的三昧之樂，見到諸如來不可思議的所行境界，徹底舍離五法自性（five dharmas），以一切佛的法身智慧來莊嚴自身，進入如幻的境界，安住於一切佛剎（Buddha-fields），在兜率陀宮（Tushita Heaven）和色究竟天（Akanistha Heaven），成就如來之身。』
佛說：『大慧！有一類外道，認為一切法都隨著因緣而消散，產生分別解，想像兔子沒有角，從而產生無見的想法，就像兔角本不存在一樣，認為一切諸法也都是如此。還有一些外道，看到地、水、火、風四大種（Mahabhutas）、 गुण（Guna）、微塵等諸物的形狀、數量和位置各有差別，就執著地認為兔子沒有角，並由此產生牛有角的想法。大慧！他們墮入了二見（two views），不瞭解唯心（Mind-only）的道理，只是在自己的心中增長分別。大慧！身體以及資生器世間等一切事物，都只是分別所顯現的。大慧！應當……』
【English Translation】 English version: 『Aspects,』 the aspects upheld by the vows of all Buddhas, the aspects towards which the wisdom of self-realization tends. Once practitioners have attained these aspects, they will abandon the aspect of the wisdom-mind like a lame donkey, enter the eighth Bodhisattva ground (Bhumi), and diligently cultivate these three aspects without abandoning them. Mahamati! The aspect of no-image arises from the habitual practice of all Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Tirthikas (Non-Buddhists); the aspect upheld by the vows of all Buddhas arises from the blessings of the Buddhas' own original vows; the aspect towards which the wisdom of self-realization tends arises from not grasping the aspects of all dharmas, accomplishing the body of illusory Samadhis, and tending towards the wisdom of the Buddha-ground. Mahamati! These are called the three aspects of the wisdom of the noble sages. If one attains these aspects, one will reach the place where the wisdom of self-realization goes. You and all Bodhisattva-Mahasattvas should diligently study and practice this.
At that time, the Bodhisattva-Mahasattva Mahamati, knowing the thoughts in the minds of all Bodhisattvas, relying on the power of all Buddhas, said to the Buddha: 『May the World-Honored One explain to us the Dharma-gate of the self-nature of the wisdom of the noble sages, which is based on the distinctions of the one hundred and eight phrases. All Tathagatas (Thus Gone Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones), in order to prevent Bodhisattva-Mahasattvas from falling into the biases of self-aspects and common aspects, expound this gate of the meaning of the distinction of the imagined nature; understanding this meaning, one can purify and correct the realm of the two kinds of egolessness, illuminate the various Bodhisattva grounds (Bhumis), transcend the bliss of the Samadhis of all Sravakas and Tirthikas, see the inconceivable realm of the Buddhas, completely abandon the five dharmas, adorn oneself with the Dharma-body wisdom of all Buddhas, enter the realm of illusion, abide in all Buddha-fields (Buddha-ksetras), and in the Tushita Heaven (Tushita Heaven) and Akanistha Heaven (Akanistha Heaven), accomplish the body of a Tathagata.』
The Buddha said: 『Mahamati! There are some Tirthikas who see all dharmas as dissolving with conditions, giving rise to discriminating understanding, imagining that a rabbit has no horns, thus giving rise to the idea of non-existence, just as rabbit horns do not exist, and thinking that all dharmas are also like this. There are also some Tirthikas who, seeing the different shapes, quantities, and positions of the four great elements (Mahabhutas), Gunas (Qualities), dust particles, and other things, stubbornly believe that rabbits have no horns, and from this, they imagine that cows have horns. Mahamati! They fall into two views, not understanding the principle of Mind-only, but only increasing discrimination in their own minds. Mahamati! The body and the world of resources and vessels, all things are only manifestations of discrimination. Mahamati! One should...』
知兔角離於有無，諸法悉然，勿生分別。云何兔角離於有無？互因待故，分析牛角乃至微塵，求其體相終不可得，聖智所行遠離彼見，是故於此不應分別。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！彼豈不以妄見起相，比度觀待妄計無耶？」
佛言：「不以分別起相待以言無。何以故？彼以分別為生因故，以角分別為其所依，所依為因離異不異，非由相待顯兔角無。大慧！若此分別異兔角者，則非角因；若不異者，因彼而起。大慧！分析牛角乃至極微，求不可得；異於有角言無角者，如是分別決定非理。二俱非有誰待于誰？若相待不成，待于有故言兔角無，不應分別，不正因故。有無論者執有執無，二俱不成。
「大慧！復有外道，見色形狀虛空分齊而生執著，言色異虛空起于分別。大慧！虛空是色隨入色種。大慧！色是虛空，能持所持建立性故，色空分齊應如是知。大慧！大種生時自相各別，不住虛空中，非彼無虛空。大慧！兔角亦爾，觀待牛角言彼角無。大慧！分析牛角乃至微塵，又析彼塵其相不現。彼何所待而言無耶？若待余物彼亦如是。大慧！汝應遠離兔角、牛角、虛空及色所有分別，汝及諸菩薩摩訶薩，應常觀察自心所見分別之相，於一切國土為諸佛子說觀察自心修行之法。」
【現代漢語翻譯】 現代漢語譯本：知曉兔角並非存在或不存在，一切諸法也是如此，不要產生分別念。為什麼說兔角並非存在或不存在呢？因為它們互相依賴而存在。分析牛角，乃至分析到微塵，最終也無法找到它的實體和形象。聖人的智慧所行之處，是遠離這些見解的，因此對於兔角不應該產生分別念。
這時，大慧菩薩摩訶薩又對佛說：『世尊！他們難道不是因為虛妄的見解而產生現象，通過比較和依賴，虛妄地認為兔角不存在嗎？』
佛說：『不是因為分別念產生現象，依賴於比較來說兔角不存在。為什麼呢？因為他們以分別唸作為產生的根源，以角作為分別念所依賴的對象，所依賴的對象作為根源，既不是差異也不是非差異，不是通過比較來顯示兔角不存在。大慧！如果這個分別念與兔角不同，那麼就不是角的根源；如果不是不同，那麼就依賴於它而產生。大慧！分析牛角，乃至分析到極微小的微塵，都無法找到；如果因為不同於有角就說沒有角，這樣的分別念絕對是不合理的。兩者都不存在，又依賴於誰呢？如果相互依賴不能成立，因為依賴於存在而說兔角不存在，不應該這樣分別，因為這是不正確的理由。討論存在或不存在的人，執著于存在或執著于不存在，這兩種觀點都不能成立。』
『大慧！還有一些外道，看到顏色的形狀、虛空的分界而產生執著，說顏色與虛空不同，從而產生分別念。大慧！虛空是顏色，隨順進入顏色的種類。大慧！顏色就是虛空，因為能夠保持和被保持，建立其性質的緣故，顏色和虛空的分界應該這樣理解。大慧！四大元素產生時，各自的特性不同，不住留在虛空中，但也不是沒有虛空。大慧！兔角也是這樣，通過觀察和依賴牛角，就說兔角不存在。大慧！分析牛角，乃至分析到微塵，又分析那些微塵，它們的形象也不顯現。那麼它依賴於什麼來說兔角不存在呢？如果依賴於其他事物，其他事物也是如此。大慧！你應該遠離對於兔角、牛角、虛空和顏色的所有分別念，你和各位菩薩摩訶薩，應該經常觀察自己心中所見的分別現象，在一切國土為各位佛子宣說觀察自心、修行的方法。』
【English Translation】 English version: Knowing that a rabbit's horn is apart from existence and non-existence, all dharmas are the same, do not give rise to discrimination. Why is a rabbit's horn apart from existence and non-existence? Because they exist due to mutual dependence. Analyzing a cow's horn, even down to dust motes, one cannot ultimately find its substance and form. The realm of the wise is far from such views, therefore one should not discriminate about this.
At that time, the Mahasattva Mahamati again said to the Buddha: 'World Honored One! Do they not generate appearances based on false views, and falsely assume non-existence through comparison and dependence?'
The Buddha said: 'It is not through discrimination that appearances arise, relying on comparison to say there is no rabbit's horn. Why? Because they use discrimination as the cause of arising, with the horn as the object upon which discrimination relies. The object of reliance, as the cause, is neither different nor non-different; it is not through comparison that the non-existence of a rabbit's horn is shown. Mahamati! If this discrimination is different from the rabbit's horn, then it is not the cause of the horn; if it is not different, then it arises dependent on it. Mahamati! Analyzing a cow's horn, even down to the finest dust, one cannot find it; to say there is no horn because it is different from having a horn, such discrimination is definitely unreasonable. If both do not exist, who depends on whom? If mutual dependence cannot be established, to say a rabbit's horn does not exist because of dependence on existence, one should not discriminate in this way, because it is an incorrect reason. Those who discuss existence or non-existence, clinging to existence or clinging to non-existence, both views are untenable.'
'Mahamati! Furthermore, some non-Buddhists, seeing the shape of color and the boundaries of space, become attached, saying that color is different from space, thereby giving rise to discrimination. Mahamati! Space is color, entering into the category of color. Mahamati! Color is space, because it can hold and be held, establishing its nature; the boundaries of color and space should be understood in this way. Mahamati! When the great elements arise, their individual characteristics are distinct, not abiding in space, but it is not without space. Mahamati! A rabbit's horn is also like this, observing and relying on a cow's horn, one says that a rabbit's horn does not exist. Mahamati! Analyzing a cow's horn, even down to dust motes, and further analyzing those dust motes, their form does not appear. Upon what does it rely to say that a rabbit's horn does not exist? If it relies on other things, those other things are also like this. Mahamati! You should stay away from all discriminations about rabbit's horns, cow's horns, space, and color. You and all the Bodhisattva Mahasattvas should constantly observe the phenomena of discrimination seen in your own minds, and in all lands, speak to all Buddha-children about the method of observing one's own mind and practicing.'
爾時世尊即說頌言：
「心所見無有， 唯依心故起； 身資所住影， 眾生藏識現。 心意及與識， 自性五種法， 二無我清凈， 諸導師演說。 長短共觀待， 展轉互相生； 因有故成無， 因無故成有。 微塵分析事， 不起色分別； 唯心所安立， 惡見者不信。 外道非行處， 聲聞亦復然； 救世之所說， 自證之境界。」
爾時大慧菩薩摩訶薩，為凈心現流故而請佛言：「世尊！云何凈諸眾生自心現流？為漸次凈？為頓凈耶？」
佛言：「大慧！漸凈非頓。如庵羅果漸熟非頓，諸佛如來凈諸眾生自心現流，亦復如是漸凈非頓；如陶師造器漸成非頓，諸佛如來凈諸眾生自心現流，亦復如是漸而非頓；譬如大地生諸草木漸生非頓，諸佛如來凈諸眾生自心現流，亦復如是漸而非頓。大慧！譬如人學音樂書畫種種伎術漸成非頓，諸佛如來凈諸眾生自心現流，亦復如是漸而非頓。譬如明鏡頓現眾像而無分別，諸佛如來凈諸眾生自心現流，亦復如是，頓現一切無相境界而無分別；如日月輪一時遍照一切色像，諸佛如來凈諸眾生自心過習，亦復如是，頓為示現不可思議諸佛如來智慧境界；譬如藏識頓現於身及資生國土一切境界，報佛亦爾，於色究竟天，
【現代漢語翻譯】 現代漢語譯本： 當時，世尊就說了這首偈語：
『心中所見的萬物並不真實存在，只是依隨心念而生起； 身體、資財以及所居住的環境，都是眾生的藏識（Alaya-vijñāna，儲存一切經驗的意識）所顯現。 心、意和識，以及自性五種法（五蘊：色、受、想、行、識）， 是二無我（人無我和法無我）清凈的境界，這是諸位導師所闡述的。 長和短是相對而言的，它們互相依存，彼此產生； 因為有「因」的存在，所以才會有「無」的成立，因為沒有「無」的存在，所以才會有「有」的成立。 將微塵進行分析，並不能產生對顏色的分別； 這只是唯心所安立的道理，持有惡見的人不會相信。 這是外道無法修行到達的境界，聲聞乘（Śrāvakayāna，小乘佛教）的修行者也是如此； 這是救世主（佛陀）所說的，是自我證悟的境界。』
當時，大慧菩薩摩訶薩（Mahamati Bodhisattva，具有大智慧的菩薩）爲了使清凈的心識之流顯現，向佛陀請教說：『世尊！如何才能清凈所有眾生各自的心識之流呢？是逐漸清凈，還是頓悟清凈呢？』
佛陀說：『大慧！是逐漸清凈，而不是頓悟。就像庵羅果（Āmra，一種水果）逐漸成熟而不是一下子成熟一樣，諸佛如來清凈所有眾生各自的心識之流，也是這樣逐漸清凈而不是一下子清凈；就像陶師製造器物逐漸完成而不是一下子完成一樣，諸佛如來清凈所有眾生各自的心識之流，也是這樣逐漸而不是一下子；譬如大地生長各種草木逐漸生長而不是一下子生長，諸佛如來清凈所有眾生各自的心識之流，也是這樣逐漸而不是一下子。大慧！譬如人們學習音樂、書畫以及各種技藝逐漸精通而不是一下子精通，諸佛如來清凈所有眾生各自的心識之流，也是這樣逐漸而不是一下子。譬如明亮的鏡子一下子顯現出各種影像而沒有任何分別，諸佛如來清凈所有眾生各自的心識之流，也是這樣，一下子顯現出一切無相的境界而沒有任何分別；就像太陽和月亮的光輝一時遍照一切顏色和形象，諸佛如來清凈所有眾生過去的習氣，也是這樣，一下子為眾生示現不可思議的諸佛如來的智慧境界；譬如藏識一下子顯現出身以及資生的國土和一切境界，報佛（Sambhogakāya，報身佛）也是這樣，在色究竟天（Akaniṣṭha，最高的天界）， English version: At that time, the World Honored One spoke in verse:
'What is seen by the mind does not exist, it arises solely dependent on the mind; The body, resources, and the dwelling place, are manifestations of beings' Alaya-vijñāna (storehouse consciousness, the consciousness that stores all experiences). The mind, thought, and consciousness, along with the five self-nature dharmas (five skandhas: form, feeling, perception, mental formations, and consciousness), are the pure realm of two kinds of selflessness (selflessness of persons and selflessness of phenomena), as expounded by the guides. Long and short are relative, they arise mutually dependent on each other; Because of the existence of 'cause', 'non-existence' is established, and because of the absence of 'non-existence', 'existence' is established. Analyzing minute particles does not give rise to color distinctions; This is merely established by the mind, those with evil views do not believe it. This is not a place where non-Buddhists can practice, nor is it for Śrāvakayāna (the Hearer Vehicle, Hinayana Buddhism) practitioners; This is what the savior (Buddha) speaks of, the realm of self-realization.'
At that time, Mahamati Bodhisattva (Bodhisattva with great wisdom), in order to purify the flow of mind, asked the Buddha: 'World Honored One! How can we purify the flow of self-mind of all beings? Is it purified gradually or instantaneously?'
The Buddha said: 'Mahamati! It is gradual purification, not instantaneous. Just as an Āmra fruit (a type of fruit) ripens gradually and not instantaneously, the Tathagatas (Buddhas) purify the flow of self-mind of all beings in the same way, gradually and not instantaneously; just as a potter makes a vessel gradually and not instantaneously, the Tathagatas purify the flow of self-mind of all beings in the same way, gradually and not instantaneously; just as the earth produces various plants and trees gradually and not instantaneously, the Tathagatas purify the flow of self-mind of all beings in the same way, gradually and not instantaneously. Mahamati! Just as people learn music, calligraphy, painting, and various skills gradually and not instantaneously, the Tathagatas purify the flow of self-mind of all beings in the same way, gradually and not instantaneously. Just as a bright mirror instantaneously reflects various images without any distinction, the Tathagatas purify the flow of self-mind of all beings in the same way, instantaneously revealing all imageless realms without any distinction; just as the sun and moon simultaneously illuminate all colors and forms, the Tathagatas purify the past habits of all beings in the same way, instantaneously showing beings the inconceivable wisdom realm of the Tathagatas; just as the Alaya-vijñāna instantaneously manifests the body, the supporting land, and all realms, so too does the Sambhogakāya (Enjoyment Body of the Buddha), in the Akaniṣṭha heaven (the highest heaven),
【English Translation】 English translation line 1 English translation line 2
頓能成熟一切眾生令修諸行；譬如法佛頓現報佛，及以化佛光明照曜自證聖境，亦復如是，頓現法相而為照曜，令離一切有無惡見。
「複次，大慧！法性所流，佛說一切法自相共相，自心現習氣因相，妄計性所執因相，更相系屬，種種幻事皆無自性，而諸眾生種種執著取以為實，悉不可得。
「複次，大慧！妄計自性執著緣起自性起。大慧！譬如幻師以幻術力，依草木瓦石幻作眾生若干色像，令其見者種種分別，皆無真實。大慧！此亦如是，由取著境界習氣力故，于緣起性中，有妄計性種種相現，是名妄計性生。大慧！是名法性所流佛說法相。
「大慧！法性佛者，建立自證智所行，離心自性相。大慧！化佛說施、戒、忍、進、禪定、智慧、蘊、界、處法及諸解脫諸識行相，建立差別，越外道見，超無色行。複次，大慧！法性佛非所攀緣，一切所緣一切所作相根量等相，悉皆遠離，非凡夫二乘及諸外道執著我相所取境界。是故大慧！于自證聖智勝境界相當勤修學，于自心所現分別見相當速舍離。
「複次，大慧！聲聞乘有二種差別相，所謂：自證聖智殊勝相，分別執著自性相。云何自證聖智殊勝相？謂明見苦、空、無常、無我、諸諦境界，離欲寂滅故，于蘊、界、處若自若共外不壞相，如
【現代漢語翻譯】 現代漢語譯本：頓悟的教法能夠使一切眾生迅速成熟，從而修行各種善行；譬如法身佛（Dharmakaya Buddha，佛的法身）能夠立即顯現報身佛（Sambhogakaya Buddha，佛的報身）以及化身佛（Nirmanakaya Buddha，佛的化身），他們的光明照耀著自證的聖境，同樣地，頓悟的教法也能立即顯現法的真相，從而照亮眾生，使他們遠離一切有和無的邪惡見解。
『再者，大慧（Mahamati，菩薩名）！從法性（Dharmata，事物的真實本性）流出的教法，佛陀宣說一切法的自相（svalaksana，事物自身的特性）和共相（samanya-laksana，事物共同的特性），以及由自心顯現的習氣（vasana，長期熏習形成的習慣勢力）所導致的因相，由虛妄分別所執著的因相，以及相互關聯、種種如幻的事物，這些都沒有自性（svabhava，獨立存在的實體），但是眾生卻對它們進行種種執著，認為它們是真實的，這是完全不可能的。』
『再者，大慧！虛妄分別的自性執著導致緣起自性的產生。大慧！譬如幻術師通過幻術的力量，依靠草木瓦石幻化出各種各樣的眾生形象，讓看到的人產生種種分別，但這些都不是真實的。大慧！也是這樣，由於執著于境界的習氣力量，在緣起性（pratityasamutpada，事物相互依存的性質）中，有虛妄分別的種種相顯現，這就是所謂的虛妄分別性的產生。大慧！這就是從法性流出的佛陀所說的法相。』
『大慧！法性佛（Dharmata Buddha，體現事物真實本性的佛）是建立在自證智慧所行的境界上，遠離了心的自性相。大慧！化身佛（Nirmanakaya Buddha，佛的化身）宣說佈施（dana，給予）、持戒（sila，遵守道德規範）、忍辱（ksanti，忍耐）、精進（virya，努力）、禪定（dhyana，冥想）和智慧（prajna，洞察力），以及蘊（skandha，構成個體的要素）、界（ayatana，感官與對像之間的聯繫）、處（dhatu，元素）等法，以及各種解脫和各種識的行相，建立種種差別，超越外道的見解，超越無色界的修行。再者，大慧！法性佛不是可以攀緣的對象，一切所緣、一切所作的相、根、量等相，都完全遠離，不是凡夫、二乘（sravaka-yana，聲聞乘和pratyekabuddha-yana，緣覺乘）以及各種外道執著我相（atman，自我）所能獲取的境界。因此，大慧！對於自證聖智的殊勝境界，應當勤奮修學，對於自心所顯現的分別見解，應當迅速舍離。』
『再者，大慧！聲聞乘（sravaka-yana，通過聽聞佛法而證悟的修行方式）有兩種差別相，分別是：自證聖智的殊勝相，以及分別執著自性的相。什麼是自證聖智的殊勝相？就是明瞭地看到苦（duhkha，痛苦）、空（sunyata，空性）、無常（anitya，變化無常）、無我（anatman，無我）等諸諦（satya，真理）的境界，遠離慾望而達到寂滅，因此，對於蘊、界、處，無論是自身的、共同的還是外在的不壞相，如……』
【English Translation】 English version: The teaching of sudden enlightenment can quickly mature all sentient beings, enabling them to cultivate various virtuous practices; just as the Dharmakaya Buddha (the Dharma Body of the Buddha) can instantly manifest the Sambhogakaya Buddha (the Enjoyment Body of the Buddha) and the Nirmanakaya Buddha (the Emanation Body of the Buddha), their light illuminating the self-realized sacred realm, so too, the teaching of sudden enlightenment can instantly reveal the true nature of Dharma, thereby illuminating sentient beings and enabling them to be free from all evil views of existence and non-existence.
'Furthermore, Mahamati (name of a Bodhisattva)! From the flow of Dharmata (the true nature of things), the Buddha speaks of the self-characteristics (svalaksana, the unique characteristics of things) and common characteristics (samanya-laksana, the shared characteristics of things) of all dharmas, as well as the causal appearances arising from the habitual tendencies (vasana, habitual forces formed through long-term conditioning) manifested by one's own mind, the causal appearances clung to by false discriminations, and the various illusory things that are interconnected. These have no self-nature (svabhava, independent existence), but sentient beings cling to them in various ways, considering them to be real, which is completely impossible.'
'Furthermore, Mahamati! The self-nature clinging of false discrimination leads to the arising of dependent origination's self-nature. Mahamati! For example, a magician, through the power of illusion, uses grass, wood, tiles, and stones to conjure up various forms of beings, causing those who see them to make various distinctions, but these are not real. Mahamati! It is also like this: due to the power of habitual tendencies clinging to objects, in the nature of dependent origination (pratityasamutpada, the interdependent nature of things), various appearances of false discrimination manifest. This is called the arising of false discrimination's nature. Mahamati! This is the Dharma-appearance spoken by the Buddha, flowing from Dharmata.'
'Mahamati! The Dharmata Buddha (the Buddha embodying the true nature of things) is established on the realm of self-realized wisdom, which is beyond the self-nature appearance of the mind. Mahamati! The Nirmanakaya Buddha (the Emanation Body of the Buddha) speaks of giving (dana, generosity), morality (sila, ethical conduct), patience (ksanti, forbearance), effort (virya, diligence), meditation (dhyana, contemplation), and wisdom (prajna, insight), as well as the skandhas (aggregates constituting the individual), ayatanas (sense bases), dhatus (elements), and other dharmas, as well as various liberations and the appearances of various consciousnesses, establishing various distinctions, surpassing the views of external paths, and transcending the practices of the formless realms. Furthermore, Mahamati! The Dharmata Buddha is not an object to be grasped; all objects of grasping, all appearances of actions, roots, measures, etc., are completely distanced, not the realm that ordinary people, the Two Vehicles (sravaka-yana, Hearer Vehicle and pratyekabuddha-yana, Solitary Realizer Vehicle), and various external paths clinging to the appearance of self (atman, self) can attain. Therefore, Mahamati! You should diligently study the superior realm of self-realized wisdom, and you should quickly abandon the discriminating views that appear in your own mind.'
'Furthermore, Mahamati! The Sravaka Vehicle (sravaka-yana, the path of those who attain enlightenment through hearing the Dharma) has two kinds of different appearances: the superior appearance of self-realized wisdom, and the appearance of discriminatingly clinging to self-nature. What is the superior appearance of self-realized wisdom? It is clearly seeing the realms of the Four Noble Truths (satya, truths) of suffering (duhkha, suffering), emptiness (sunyata, emptiness), impermanence (anitya, impermanence), and non-self (anatman, non-self), and attaining quiescence by being free from desire. Therefore, regarding the skandhas, ayatanas, and dhatus, whether they are one's own, common, or external, the indestructible appearance, such as...'
實了知故心住一境，住一境已獲禪解脫三昧道果而得出離，住自證聖智境界樂，未離習氣及不思議變易死，是名聲聞乘自證聖智境界相。菩薩摩訶薩雖亦得此聖智境界，以憐愍眾生故，本願所持故，不證寂滅門及三昧樂，諸菩薩摩訶薩於此自證聖智樂中不應修學。大慧！云何分別執著自性相？所謂：知堅、濕、暖、動、青黃赤白如是等法，非作者生，然依教理見自共相分別執著，是名聲聞乘分別執著相。菩薩摩訶薩於此法中應知應舍，離人無我見入法無我相，漸住諸地。」
爾時大慧菩薩摩訶薩白佛言：「世尊！如來所說常不思議自證聖智第一義境，將無同諸外道所說常不思議作者耶？」
佛言：「大慧！非諸外道作者得常不思議。所以者何？諸外道常不思議因，自相不成。既因自相不成，以何顯示常不思議？大慧！外道所說常不思議，若因自相成，彼則有常；但以作者為因相故，常不思議不成。大慧！我第一義常不思議，第一義因相成，遠離有無，自證聖智所行相故有相；第一義智為其因故有因，離有無故非作者，如虛空涅槃寂滅法故常不思議；是故我說常不思議，不同外道所有諍論。大慧！此常不思議，是諸如來自證聖智所行真理，是故菩薩當勤修學。
「複次，大慧！外道常不思議，以無常
【現代漢語翻譯】 現代漢語譯本 明白了知曉的緣故，心安住于單一境界，安住于單一境界之後，獲得禪定解脫三昧（Samadhi，一種精神集中狀態）的道果，從而得出離。安住于自身證悟的聖智境界之樂，但尚未脫離習氣以及不可思議的變易生死，這被稱為聲聞乘（Śrāvakayāna，小乘佛教）自身證悟的聖智境界之相。 菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）雖然也能獲得這種聖智境界，但因為憐憫眾生的緣故，以及本願的護持，不證入寂滅之門以及三昧之樂。諸位菩薩摩訶薩不應在這種自身證悟的聖智之樂中修學。大慧（Mahāmati，人名）！如何分別執著自性相呢？ 所謂：知曉堅硬、潮濕、溫暖、運動、青色、黃色、紅色、白色等等這些法，不是由作者所生，然而依據教理，見到自相和共相，從而分別執著。這被稱為聲聞乘分別執著之相。菩薩摩訶薩對於這些法，應當知曉應當捨棄，脫離人無我見，進入法無我相，逐漸安住于各個菩薩地（Bhumi，菩薩修行的階段）。'
這時，大慧菩薩摩訶薩對佛說：『世尊！如來所說的常、不可思議、自證聖智、第一義境，難道和那些外道所說的常、不可思議的作者相同嗎？』
佛說：『大慧！不是那些外道的作者才得到常、不可思議。為什麼呢？因為那些外道的常、不可思議的因，自身相狀不能成立。既然因自身相狀不能成立，用什麼來顯示常、不可思議呢？大慧！外道所說的常、不可思議，如果因自身相狀成立，那麼他們就有了常；但因為以作者為因相的緣故，常、不可思議不能成立。大慧！我的第一義常、不可思議，第一義的因相成立，遠離有和無，因為是自身證悟的聖智所行之相的緣故而有相；第一義智是它的因的緣故而有因，脫離有和無的緣故而不是作者，如同虛空、涅槃（Nirvana，佛教術語，指解脫）、寂滅法一樣，所以是常、不可思議；因此我說常、不可思議，不同於外道所有的爭論。大慧！這常、不可思議，是諸位如來自身證悟的聖智所行的真理，因此菩薩應當勤奮修學。
『再者，大慧！外道的常、不可思議，因為無常
【English Translation】 English version Due to truly understanding, the mind dwells in a single state. Having dwelt in a single state, one obtains the fruit of the path of Dhyana (meditation), liberation, and Samadhi (a state of mental concentration), and thus attains deliverance. One dwells in the bliss of the self-realized wisdom realm, but has not yet departed from habitual tendencies and inconceivable change and death. This is called the characteristic of the self-realized wisdom realm of the Śrāvakayāna (the Vehicle of Hearers). Although Bodhisattva-mahāsattvas (Great Bodhisattvas) can also attain this wisdom realm, they do not realize the gate of cessation and the bliss of Samadhi because of their compassion for sentient beings and because they are upheld by their original vows. Bodhisattva-mahāsattvas should not study in this bliss of self-realized wisdom. Mahāmati (name of a person)! How does one distinguish and cling to the characteristic of self-nature? That is to say: knowing hardness, moisture, warmth, motion, blue, yellow, red, white, and so on, these dharmas (teachings, laws) are not produced by a creator. However, based on teachings and reasoning, one sees the self-characteristics and common characteristics, and thus distinguishes and clings. This is called the characteristic of distinguishing and clinging of the Śrāvakayāna. Bodhisattva-mahāsattvas should know and abandon these dharmas, depart from the view of no-self of persons, enter the characteristic of no-self of dharmas, and gradually dwell in the various Bhumis (stages of Bodhisattva practice).'
At that time, the Bodhisattva-mahāsattva Mahāmati said to the Buddha: 'World Honored One! Is the eternal, inconceivable, self-realized wisdom, ultimate realm spoken of by the Tathagata (Buddha) the same as the eternal, inconceivable creator spoken of by the heretics?'
The Buddha said: 'Mahāmati! The eternal, inconceivable is not attained by the creator of the heretics. Why is that? Because the cause of the eternal, inconceivable of the heretics does not establish its own characteristic. Since the cause does not establish its own characteristic, how can it reveal the eternal, inconceivable? Mahāmati! If the eternal, inconceivable spoken of by the heretics were to establish its own characteristic, then they would have the eternal; but because they take the creator as the cause, the eternal, inconceivable cannot be established. Mahāmati! My ultimate eternal, inconceivable, the cause of the ultimate is established, it is apart from existence and non-existence, and because it is the characteristic of the realm of self-realized wisdom, it has characteristics; because ultimate wisdom is its cause, it has a cause, and because it is apart from existence and non-existence, it is not a creator, like space, Nirvana (liberation), and the Dharma (teachings) of cessation, therefore it is eternal, inconceivable; therefore I say eternal, inconceivable, which is different from all the disputes of the heretics. Mahāmati! This eternal, inconceivable is the truth practiced by the self-realized wisdom of all the Tathagatas, therefore Bodhisattvas should diligently study it.
'Furthermore, Mahāmati! The eternal, inconceivable of the heretics, because of impermanence
異相因故常，非自相因力故常。大慧！外道常不思議，以見所作法有已還無，無常已比知是常；我亦見所作法有已還無，無常已不因此說為常。大慧！外道以如是因相成常不思議，此因相非有，同於兔角故，常不思議唯是分別，但有言說。何故彼因同於兔角？無自因相故。大慧！我常不思議，以自證為因相，不以外法有已還無無常為因；外道反此，曾不能知常不思議自因之相，而恒在於自證聖智所行相外，此不應說。
「複次，大慧！諸聲聞畏生死妄想苦而求涅槃，不知生死涅槃差別之相，一切皆是妄分別有，無所有故，妄計未來諸根境滅以為涅槃，不知證自智境界轉所依藏識為大涅槃，彼愚癡人說有三乘，不說唯心無有境界。大慧！彼人不知去來現在諸佛所說自心境界，取心外境，常于生死輪轉不絕。
「複次，大慧！去來現在諸如來說一切法不生。何以故？自心所見非有性故，離有無生故，如兔馬等角凡愚妄取，唯自證聖智所行之處，非諸愚夫二分別境。大慧！身及資生器世間等，一切皆是藏識影像，所取能取二種相現；彼諸愚夫，墮生住滅二見中故，于中妄起有無分別。大慧！汝於此義當勤修學。
「複次，大慧！有五種種性。何等為五？謂：聲聞乘種性，緣覺乘種性，如來乘種性，不定種
【現代漢語翻譯】 現代漢語譯本：異相（不同現象）是因為因緣和合而呈現的常，不是因為自身具有常的性質。大慧（Mahamati，菩薩名）！外道（Tirthika，佛教以外的修行者）所說的常不可思議，因為他們看到所造作的法有生起后又消失，從無常的現象推斷出常的存在；而我雖然也看到所造作的法有生起后又消失，但我不會因此就說它是常。大慧！外道用這樣的因相來成立常的不可思議，但這種因相併不成立，就像兔角一樣，所以他們所說的常不可思議只是分別妄想，只是說說而已。為什麼他們的因相就像兔角一樣呢？因為沒有自身成立的因相。大慧！我所說的常不可思議，是以自證（Sva-samvedana，親證）為因相，而不是以外在的法有生起后又消失的無常現象為因。外道恰恰相反，他們始終不能瞭解常不可思議的自身因相，而且總是執著于自證聖智（Arya-jnana，聖者的智慧）所行境界之外，這是不應該說的。
『再者，大慧！一些聲聞（Sravaka，聽聞佛法而修行的弟子）因為畏懼生死妄想的痛苦而尋求涅槃（Nirvana，寂滅），卻不知道生死和涅槃的差別，一切都是妄想分別所產生的，實際上什麼都沒有。他們錯誤地認為未來諸根和境界的滅盡就是涅槃，卻不知道證悟自智境界，轉變所依的藏識（Alaya-vijnana，阿賴耶識）才是大涅槃。這些愚癡的人說有三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），卻不說唯心（Citta-matra，一切唯心）而沒有外在境界。大慧！這些人不知道過去、現在、未來諸佛所說的自心境界，執取心外的境界，所以一直在生死輪迴中流轉不休。
『再者，大慧！過去、現在、未來諸如來（Tathagata，佛的稱號）都說一切法不生。為什麼呢？因為自心所見的法沒有自性，遠離有和無的生起，就像兔子和馬的角一樣，凡夫愚人妄加執取，這只是自證聖智所行之處，不是愚夫的二元分別境界。大慧！身體以及資生器世間等等，一切都是藏識的影像，能取和所取兩種相顯現。那些愚夫，因為墮入生、住、滅兩種見解中，所以妄想地在其中產生有和無的分別。大慧！你對於這個道理應當勤奮修學。
『再者，大慧！有五種種性（Gotra，潛在的根器）。哪五種呢？就是：聲聞乘種性，緣覺乘種性，如來乘種性，不定種性
【English Translation】 English version: 'The permanence of different appearances arises from causes and conditions, not from the inherent power of self-nature. Mahamati (name of a Bodhisattva)! The permanence of the Tirthikas (non-Buddhist practitioners) is inconceivable because they see that created dharmas arise and then disappear, inferring permanence from impermanence. Although I also see that created dharmas arise and then disappear, I do not therefore say that it is permanent. Mahamati! The Tirthikas establish the inconceivable permanence with such causes and conditions, but these causes and conditions are not valid, like a rabbit's horn. Therefore, their inconceivable permanence is merely conceptual discrimination, just words. Why are their causes and conditions like a rabbit's horn? Because they lack inherent causes and conditions. Mahamati! My inconceivable permanence takes self-realization (Sva-samvedana) as its cause and condition, not the impermanence of external dharmas arising and then disappearing. The Tirthikas are the opposite of this; they can never know the inherent nature of inconceivable permanence, and they are always attached to what is outside the realm of self-realized noble wisdom (Arya-jnana), which should not be spoken of.'
'Furthermore, Mahamati! Some Sravakas (disciples who hear and practice the Dharma) seek Nirvana (cessation of suffering) because they fear the suffering of birth and death, but they do not know the difference between birth and death and Nirvana. All are produced by deluded discrimination, and in reality, there is nothing. They mistakenly believe that the extinction of the senses and objects in the future is Nirvana, but they do not know that realizing the realm of self-wisdom and transforming the Alaya-vijnana (storehouse consciousness) on which it depends is the Great Nirvana. These foolish people say there are three vehicles (Triyana: Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana), but they do not say that it is only mind (Citta-matra) and that there are no external objects. Mahamati! These people do not know the realm of self-mind spoken of by the Buddhas of the past, present, and future, and they grasp external objects, so they are constantly revolving in the cycle of birth and death.'
'Furthermore, Mahamati! The Tathagatas (title of a Buddha) of the past, present, and future all say that all dharmas are unborn. Why? Because the dharmas seen by the self-mind have no inherent nature, and they are apart from the arising of existence and non-existence, like the horns of rabbits and horses, which are falsely grasped by foolish people. This is only the realm of self-realized noble wisdom, not the realm of dualistic discrimination of foolish people. Mahamati! The body and the world of resources, etc., are all images of the Alaya-vijnana, and the two aspects of the grasper and the grasped appear. Those foolish people, because they fall into the two views of arising, abiding, and ceasing, falsely create discriminations of existence and non-existence within them. Mahamati! You should diligently study this meaning.'
'Furthermore, Mahamati! There are five kinds of Gotra (potential or lineage). What are the five? They are: the Sravaka-yana Gotra, the Pratyekabuddha-yana Gotra, the Tathagata-yana Gotra, the uncertain Gotra
性，無種性。大慧！云何知是聲聞乘種性？謂若聞說于蘊、界、處自相共相，若知若證，舉身毛豎心樂修習，于緣起相不樂觀察，應知此是聲聞乘種性；彼于自乘見所證已，於五六地斷煩惱結，不斷煩惱習，住不思議死。正師子吼言：『我生已盡，梵行已立，所作已辦，不受後有。』修習人無我，乃至生於得涅槃覺。大慧！復有眾生求證涅槃，言能覺知我人眾生養者取者，此是涅槃；復有說言，見一切法因作者有，此是涅槃。大慧！彼無解脫，以未能見法無我故。此是聲聞乘及外道種性，于未出中生出離想，應勤修習舍此惡見。
「大慧！云何知是緣覺乘種性？謂若聞說緣覺乘法，舉身毛豎悲泣流淚，離憒鬧緣無所染著。有時聞說現種種身，或聚或散神通變化，其心信受無所違逆，當知此是緣覺乘種性；應為其說緣覺乘法。
「大慧！如來乘種性所證法有三種，所謂：自性無自性法，內身自證聖智法，外諸佛剎廣大法。大慧！若有聞說此一一法及自心所現身財建立阿賴耶識不思議境，不驚不怖不畏，當知此是如來乘性。
「大慧！不定種性者，謂聞說彼三種法時，隨生信解而順修學。大慧！為初治地人而說種性，欲令其入無影像地，作此建立。大慧！彼住三昧樂聲聞，若能證知自所依識，見法無我
【現代漢語翻譯】 現代漢語譯本 性，沒有固定的種性。大慧（Mahamati）！如何知道這是聲聞乘（Sravaka-yana）的種性呢？如果聽聞講說關於蘊（skandha）、界（dhatu）、處（ayatana）的自相和共相，如果能夠知曉和證悟，全身汗毛豎立，內心喜悅並樂於修習，對於緣起之相不樂於觀察，應當知道這就是聲聞乘的種性。他們在於自己的乘中見到所證悟的境界后，在五地或六地斷除煩惱結，但是不斷除煩惱習氣，停留在不可思議的死亡狀態。然後發出真正的獅子吼聲說：『我生已盡，梵行已立，所作已辦，不受後有。』修習人無我，乃至生起獲得涅槃的覺悟。大慧（Mahamati）！又有一些眾生尋求證得涅槃，說能夠覺知我、人、眾生、養育者、攝取者，這就是涅槃；還有人說，見到一切法都是因作者而有，這就是涅槃。大慧（Mahamati）！他們沒有解脫，因為未能見到法無我。這是聲聞乘以及外道的種性，在未出離中生起出離的想法，應當勤奮修習，捨棄這種惡見。
大慧（Mahamati）！如何知道這是緣覺乘（Pratyekabuddha-yana）的種性呢？如果聽聞講說緣覺乘的法，全身汗毛豎立，悲傷哭泣流淚，遠離喧鬧的因緣，沒有染著。有時聽聞講說顯現種種身，或者聚集或者散開，神通變化，他們的內心信受，沒有違逆，應當知道這就是緣覺乘的種性；應當為他們講說緣覺乘的法。
大慧（Mahamati）！如來乘（Tathagata-yana）的種性所證得的法有三種，分別是：自性無自性法，內身自證的聖智法，外在諸佛剎土的廣大法。大慧（Mahamati）！如果有人聽聞講說這每一種法，以及自心所顯現的身、財、建立阿賴耶識（Alaya-vijnana）不可思議的境界，不驚恐、不害怕、不畏懼，應當知道這就是如來乘的種性。
大慧（Mahamati）！不定種性的人，是指聽聞講說這三種法時，隨著生起的信解而順應修學。大慧（Mahamati）！爲了初次治理心地的人而說種性，令他們進入無影像地，作這樣的建立。大慧（Mahamati）！他們安住在三昧樂中，成為聲聞，如果能夠證知自己所依止的識，見到法無我。
【English Translation】 English version Nature, without fixed lineage. Mahamati! How is it known to be the lineage of the Sravaka-yana (Hearer Vehicle)? If, upon hearing the exposition of the self-nature and common nature of the skandhas (aggregates), dhatus (elements), and ayatanas (sense-bases), one knows and realizes them, causing the hairs of the body to stand on end, the mind to rejoice in cultivation, and one is not fond of observing the characteristics of dependent origination, it should be known that this is the lineage of the Sravaka-yana. Having seen the realm attained in their own vehicle, they sever the bonds of affliction in the fifth or sixth bhumi (stage), but do not sever the habits of affliction, and abide in an inconceivable death. Then, they roar the true lion's roar, saying: 'Birth is exhausted, the Brahma-conduct is established, what was to be done is done, there is no more future existence.' They cultivate the non-self of persons, until they give rise to the realization of attaining Nirvana. Mahamati! Furthermore, there are beings who seek to attain Nirvana, saying that being able to perceive the self, persons, beings, nurturers, and takers is Nirvana; others say that seeing all dharmas as existing due to a maker is Nirvana. Mahamati! They have no liberation, because they have not seen the non-self of dharmas. This is the lineage of the Sravaka-yana and the heretics, giving rise to the thought of liberation in what is not liberation; they should diligently cultivate and abandon this evil view.
Mahamati! How is it known to be the lineage of the Pratyekabuddha-yana (Solitary Realizer Vehicle)? If, upon hearing the exposition of the Pratyekabuddha-yana dharma, the hairs of the body stand on end, one weeps with sorrow, and one is detached from noisy conditions, without attachment. Sometimes, upon hearing the exposition of manifesting various bodies, either gathering or scattering, with miraculous transformations, their minds believe and accept without opposition, it should be known that this is the lineage of the Pratyekabuddha-yana; the Pratyekabuddha-yana dharma should be expounded for them.
Mahamati! The dharma realized by the lineage of the Tathagata-yana (Thus Come One Vehicle) is of three kinds, namely: the dharma of self-nature without self-nature, the dharma of self-realized sacred wisdom within the body, and the vast dharma of the Buddha-fields outside. Mahamati! If someone, upon hearing the exposition of each of these dharmas, as well as the inconceivable realm of the Alaya-vijnana (storehouse consciousness) manifested by one's own mind, body, wealth, and establishment, is not startled, not afraid, and not fearful, it should be known that this is the lineage of the Tathagata-yana.
Mahamati! Those of uncertain lineage refer to those who, upon hearing the exposition of these three kinds of dharmas, follow and cultivate according to the faith and understanding that arises. Mahamati! For those who are initially taming the ground of the mind, lineage is spoken of, causing them to enter the ground without images, making this establishment. Mahamati! They abide in the bliss of samadhi (concentration), becoming Sravakas; if they are able to realize the consciousness upon which they rely, and see the non-self of dharmas.
凈煩惱習，畢竟當得如來之身。」
爾時世尊即說頌言：
「預流一來果， 不還阿羅漢； 是等諸聖人， 其心悉迷惑。 我所立三乘， 一乘及非乘； 為愚夫少智， 樂寂諸聖說。 第一義法門， 遠離於二取； 住于無境界， 何建立三乘。 諸禪及無量， 無色三摩提； 乃至滅受想， 唯心不可得。
「複次，大慧！此中一闡提，何故於解脫中不生欲樂？大慧！以舍一切善根故，為無始眾生起愿故。云何舍一切善根？謂謗菩薩藏，言：『此非隨順契經調伏解脫之說。』作是語時，善根悉斷不入涅槃。云何為無始眾生起愿？謂諸菩薩以本願方便，愿一切眾生悉入涅槃，若一眾生未涅槃者，我終不入。此亦住一闡提趣，此是無涅槃種性相。」
大慧菩薩言：「世尊！此中何者畢竟不入涅槃？」
佛言：「大慧！彼菩薩一闡提，知一切法本來涅槃，畢竟不入，非舍善根。何以故？舍善根一闡提，以佛威力故，或時善根生。所以者何？佛於一切眾生無舍時故。是故菩薩一闡提不入涅槃。
「複次，大慧！菩薩摩訶薩當善知三自性相。何者為三？所謂：妄計自性，緣起自性，圓成自性。大慧！妄計自性從相生。云何從相生？謂彼依緣起事相種類顯
【現代漢語翻譯】 現代漢語譯本： 『斷除煩惱的習氣，最終能夠獲得如來之身。』 這時，世尊就說了以下偈頌： 『預流果（Srotapanna，須陀洹，入流果），一來果（Sakrdagamin，斯陀含，一還果），不還果（Anagamin，阿那含，不來果），阿羅漢（Arhat，應供）； 這些聖人，他們的心都迷惑了。 我所建立的三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），一乘（Ekayana）以及非乘； 是為愚昧無知、智慧淺薄，以及喜好寂靜的聖人所說。 第一義法門（Paramartha-satya），遠離二取（兩種執取，能取和所取）； 安住于無境界的境界，為何要建立三乘呢？ 諸禪定以及無量定，無色界的三摩地（Samadhi，等持）； 乃至滅盡受想，唯有心是不可得的。 『再者，大慧（Mahamati）！這裡的一闡提（Icchantika，斷善根者），為何在解脫中不生起 desire 和快樂？大慧！因為他們捨棄了一切善根，並且爲了無始以來的眾生髮愿。什麼叫做捨棄一切善根？就是誹謗菩薩藏，說：『這些不是隨順契經（Sutra，佛經）調伏解脫的教說。』當說這些話的時候，善根全部斷絕，不能進入涅槃（Nirvana，寂滅）。什麼叫做為無始眾生髮愿？就是諸位菩薩以本願的方便，發願一切眾生都進入涅槃，如果有一個眾生沒有涅槃，我終究不入涅槃。這也安住於一闡提的境地，這是沒有涅槃種性的相。』 大慧菩薩說：『世尊！這裡面哪一種最終不能進入涅槃？』 佛說：『大慧！那些菩薩一闡提，知道一切法本來就是涅槃，所以最終不入涅槃，不是因為捨棄善根。為什麼呢？因為捨棄善根的一闡提，因為佛的威力，有時候善根還會生起。為什麼這樣說呢？因為佛對於一切眾生沒有捨棄的時候。所以菩薩一闡提不入涅槃。 『再者，大慧！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應當善於瞭解三自性相（trisvabhāva）。哪三種呢？就是：妄計自性（Parikalpita-svabhāva），緣起自性（Paratantra-svabhāva），圓成自性（Parinispanna-svabhāva）。大慧！妄計自性是從相產生的。怎麼樣從相產生呢？就是依靠緣起的事相種類顯現。
【English Translation】 English version: 'Having purified the habitual tendencies of afflictions, one will ultimately attain the body of the Tathagata (如來，Tathāgata, Thus Come One).' At that time, the World Honored One spoke the following verse: 'Stream-enterer (Srotapanna, 須陀洹, one who has entered the stream), once-returner (Sakrdagamin, 斯陀含, one who returns once), non-returner (Anagamin, 阿那含, one who does not return), Arhat (阿羅漢, Arhat, worthy one); These holy ones, their minds are all deluded. The Three Vehicles (Triyana, 聲聞乘, Śrāvakayāna, Hearer Vehicle; 緣覺乘, Pratyekabuddhayāna, Solitary Realizer Vehicle; 菩薩乘, Bodhisattvayāna, Bodhisattva Vehicle) that I established, the One Vehicle (Ekayana) and the Non-Vehicle; Are spoken for foolish and ignorant people, those of little wisdom, and holy ones who delight in tranquility. The Dharma gate of the First Principle (Paramartha-satya), is far from the two graspings (two kinds of grasping, the grasper and the grasped); Abiding in the realm of no-realm, why establish the Three Vehicles? All the meditations and immeasurables, the formless Samadhis (Samadhi, 等持, concentration); Even to the cessation of perception and feeling, only the mind is unattainable. 'Furthermore, Mahamati (大慧, Mahāmati, Great Wisdom)! Why is it that Icchantikas (一闡提, Icchantika, those who have cut off their roots of goodness) do not generate desire and joy in liberation? Mahamati! It is because they have abandoned all roots of goodness, and because they have made vows for beginningless beings. What is meant by abandoning all roots of goodness? It means slandering the Bodhisattva Pitaka, saying: 『These are not teachings that accord with the Sutras (Sutra, 佛經, discourses) for taming and liberation.』 When these words are spoken, all roots of goodness are cut off, and one cannot enter Nirvana (Nirvana, 寂滅, extinction). What is meant by making vows for beginningless beings? It means that all Bodhisattvas, through the expedient of their original vows, vow that all beings will enter Nirvana; if even one being has not entered Nirvana, I will ultimately not enter. This also abides in the state of Icchantika; this is the characteristic of having no seed of Nirvana.』 Mahamati Bodhisattva said: 『World Honored One! Which of these ultimately does not enter Nirvana?』 The Buddha said: 『Mahamati! Those Bodhisattva Icchantikas, knowing that all dharmas are originally Nirvana, ultimately do not enter, not because they have abandoned roots of goodness. Why is that? Because Icchantikas who have abandoned roots of goodness, due to the power of the Buddha, sometimes roots of goodness still arise. Why is this so? Because the Buddha never abandons any being. Therefore, Bodhisattva Icchantikas do not enter Nirvana.』 'Furthermore, Mahamati! Bodhisattva-Mahasattvas (菩薩摩訶薩, Bodhisattva-Mahasattva, great Bodhisattvas) should be skilled in understanding the three self-natures (trisvabhāva). What are the three? They are: the imagined self-nature (Parikalpita-svabhāva), the dependent self-nature (Paratantra-svabhāva), and the perfected self-nature (Parinispanna-svabhāva). Mahamati! The imagined self-nature arises from characteristics. How does it arise from characteristics? It appears by relying on the characteristics and categories of dependent events.'
現，生計著故。大慧！彼計著事相，有二種妄計性生，是諸如來之所演說，謂：名相計著相，事相計著相。大慧！事計著相者，謂計著內外法；相計著相者，謂即彼內外法中計著自共相；是名二種妄計自性相。大慧！從所依所緣起，是緣起性。何者圓成自性？謂離名相事相一切分別，自證聖智所行真如。大慧！此是圓成自性如來藏心。」
爾時世尊即說頌言：
「名相分別， 二自性相； 正智真如， 是圓成性。
「大慧！是名觀察五法自性相法門，自證聖智所行境界，汝及諸菩薩摩訶薩當勤修學。
「複次，大慧！菩薩摩訶薩當善觀察二無我相。何者為二？所謂：人無我相，法無我相。大慧！何者是人無我相？謂：蘊、界、處離我我所，無知愛業之所生起眼等識生，取於色等而生計著；又自心所見身器世間，皆是藏心之所顯現，剎那相續變壞不停，如河流、如種子、如燈焰、如迅風、如浮雲，躁動不安如猿猴，樂不凈處如飛蠅，不知厭足如猛火，無始虛偽習氣為因，諸有趣中流轉不息如汲水輪，種種色身威儀進止，譬如死屍咒力故行，亦如木人因機運動，若能於此善知其相，是名人無我智。
「大慧！云何為法無我智？謂知蘊、界、處是妄計性，如蘊、界、處離我我所，唯共積
【現代漢語翻譯】 現代漢語譯本：
現在，（眾生）執著於此而生存。大慧（Mahamati）！對於執著於事物表象，有兩種虛妄的執著產生，這是諸如來（Tathagata）所闡述的，即：名相計著相，事相計著相。大慧！事計著相，是指執著于內外之法；相計著相，是指在內外之法中執著于自相和共相；這被稱為兩種虛妄的自性相。大慧！從所依和所緣而生起，這是緣起性。什麼是圓成自性？是指遠離名相事相一切分別，由自證聖智所行的真如（Tathata）。大慧！這就是圓成自性如來藏心（Tathagatagarbha）。』 當時世尊（Bhagavan）就說了偈頌： 『名相和分別，是兩種自性相；正智和真如，是圓成自性。』 『大慧！這被稱為觀察五法自性相的法門，是自證聖智所行的境界，你和諸位菩薩摩訶薩（Bodhisattva-Mahasattva）應當勤奮修學。 『此外，大慧！菩薩摩訶薩應當善於觀察二無我相。什麼是二無我？即：人無我相，法無我相。大慧！什麼是人無我相？是指蘊（Skandha）、界（Dhatu）、處（Ayatana）脫離了我和我所，由無知和愛業所生起的眼等識產生，取於色等而產生執著；又自己心中所見的身器世間，都是藏心所顯現的，剎那相續變壞不停，如河流、如種子、如燈焰、如迅風、如浮雲，躁動不安如猿猴，喜歡不凈之處如飛蠅，不知厭足如猛火，以無始的虛偽習氣為因，在諸有趣中流轉不息如汲水輪，種種色身威儀進止，譬如死屍被咒力驅使而行走，也像木偶因機關而運動，如果能對此善於瞭解其相，這被稱為人無我智。 『大慧！什麼是法無我智？是指知道蘊、界、處是虛妄的，如蘊、界、處脫離了我和我所，唯是共同積聚
【English Translation】 English version:
'Now, (beings) live clinging to this. Mahamati! Regarding clinging to the appearance of things, there are two kinds of false clinging that arise, which are explained by the Tathagatas (Thus Come Ones), namely: clinging to names and forms, and clinging to the appearance of things. Mahamati! Clinging to the appearance of things refers to clinging to internal and external dharmas (phenomena); clinging to names and forms refers to clinging to self-characteristics and common characteristics within those internal and external dharmas; this is called the two kinds of false self-nature appearances. Mahamati! Arising from what is relied upon and what is conditioned, this is dependent origination. What is perfect nature? It refers to true suchness (Tathata) practiced by self-realized noble wisdom, which is free from all discriminations of names, forms, and appearances. Mahamati! This is the Tathagatagarbha (Womb of the Thus Come One) mind of perfect nature.' At that time, the Bhagavan (World Honored One) spoke the following verse: 'Names and forms and discriminations are two kinds of self-nature appearances; correct wisdom and true suchness are perfect nature.' 'Mahamati! This is called the Dharma (teaching) gate of observing the self-nature appearance of the five dharmas, which is the realm practiced by self-realized noble wisdom. You and all the Bodhisattva-Mahasattvas (Great Bodhisattvas) should diligently study and practice it.' 'Furthermore, Mahamati! Bodhisattva-Mahasattvas should skillfully observe the two aspects of no-self. What are the two? Namely: the aspect of no-self of persons, and the aspect of no-self of dharmas. Mahamati! What is the aspect of no-self of persons? It refers to the aggregates (Skandhas), realms (Dhatus), and bases (Ayatanas) being apart from self and what belongs to self, and the arising of consciousnesses such as eye-consciousness, which are produced by ignorance and karma of love, grasping at forms and the like and giving rise to clinging; moreover, the world of body and objects seen by one's own mind are all manifestations of the storehouse consciousness (Alaya-vijnana), continuously changing and decaying in every moment, like a river, like a seed, like a flame of a lamp, like a swift wind, like floating clouds, restless like a monkey, delighting in impure places like a fly, never knowing satisfaction like a raging fire, taking beginningless false habitual energies as the cause, endlessly transmigrating in all realms of existence like a water wheel drawing water, with various colored bodies, dignified manners, advancing and retreating, like a corpse walking by the power of a spell, also like a wooden puppet moving by a mechanism. If one can skillfully understand these appearances, this is called the wisdom of no-self of persons.' 'Mahamati! What is the wisdom of no-self of dharmas? It refers to knowing that the aggregates, realms, and bases are falsely imagined, like the aggregates, realms, and bases being apart from self and what belongs to self, being only a common accumulation.'
聚愛業繩縛，互為緣起無能作者，蘊等亦爾離自共相，虛妄分別種種相現，愚夫分別非諸聖者，如是觀察一切諸法，離心、意、意識五法自性，是名菩薩摩訶薩法無我智。得此智已知無境界，了諸地相，即入初地心生歡喜，次第漸進乃至善慧及以法雲，諸有所作皆悉已辦。住是地已，有大寶蓮花王眾寶莊嚴，于其花上有寶宮殿狀如蓮花，菩薩往修幻性法門之所成就，而坐其上，同行佛子前後圍繞，一切佛剎所有如來皆舒其手，如轉輪王子灌頂之法而灌其頂，超佛子地獲自證法，成就如來自在法身。大慧！是名見法無我相，汝及諸菩薩摩訶薩應勤修學。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿說建立誹謗相，令我及諸菩薩摩訶薩離此惡見，疾得阿耨多羅三藐三菩提；得菩提已，破建立常、誹謗斷見，令于正法不生譭謗。」
佛受其請即說頌言：
「身資財所住， 皆唯心影像。 凡愚不能了， 起建立誹謗； 所起但是心， 離心不可得。」
爾時世尊欲重說此義，告大慧言：「有四種無有有建立。何者為四？所謂：無有相建立相，無有見建立見，無有因建立因，無有性建立性，是為四。大慧！誹謗者，謂于諸惡見所建立法求不可得，不善觀察遂生誹謗，此是建立誹謗相。大慧！
【現代漢語翻譯】 現代漢語譯本：聚集的愛如同業力的繩索捆綁，相互之間成為緣起，沒有能動的作者。五蘊等等也是如此，脫離了各自和共同的表相，虛妄分別顯現出種種不同的現象，只有愚昧的人才會去分別執著，而不是那些聖者。像這樣觀察一切諸法，遠離心、意、意識這五法的自性，這就叫做菩薩摩訶薩的法無我智。獲得這種智慧后，就已經知道沒有境界，瞭解了各個菩薩地的表相，立即進入初地，心中生起歡喜，次第漸進，乃至到達善慧地和法雲地，所有應該做的事情都已經完成。安住在這個菩薩地之後，會出現一個巨大的寶蓮花王，用各種珍寶裝飾，在蓮花上有一個寶宮殿，形狀像蓮花。菩薩前往那裡，安坐在上面，這是他修習幻性法門所成就的地方，同行的佛子們前後圍繞。一切佛剎（buddha-ksetra，佛的國土）中所有的如來（tathagata，佛的稱號）都伸出手，像轉輪聖王（cakravartin，擁有統治世界的輪寶的國王）灌頂的儀式一樣，為菩薩灌頂，超越了佛子地，獲得自我證悟的法，成就如來的自在法身。大慧（Mahamati，菩薩名）！這叫做見到法無我相，你和各位菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）應該勤奮修學。'
這時，大慧菩薩摩訶薩又對佛說：『世尊！希望您能講說建立和誹謗的表相，使我和各位菩薩摩訶薩遠離這種錯誤的見解，迅速獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）；獲得菩提（bodhi，覺悟）之後，破除建立常和誹謗斷的見解，使他們對於正法不產生譭謗。』
佛接受了他的請求，就說了偈頌：
『身體、資財和住所，都只是心的影像。 凡夫愚昧不能瞭解，因此產生建立和誹謗； 所產生的都只是心，離開心就無法得到。』
這時，世尊想要再次說明這個道理，告訴大慧說：『有四種沒有而建立有的情況。哪四種呢？就是：沒有相而建立相，沒有見而建立見，沒有因而建立因，沒有性而建立性，這就是四種。大慧！誹謗的人，對於各種惡見所建立的法，尋求卻無法得到，不善於觀察，於是產生誹謗，這就是建立和誹謗的表相。大慧！』
【English Translation】 English version: 'Clinging love binds like a rope of karma, mutually arising without an agent. The skandhas (skandha, aggregates of existence) and so on are also like this, apart from their individual and collective appearances. Vain discriminations manifest various phenomena, which only foolish people discriminate, not the sages. Observing all dharmas (dharma, teachings or phenomena) in this way, free from the self-nature of the five dharmas of mind, thought, and consciousness, this is called the Bodhisattva-Mahasattva's (bodhisattva-mahasattva, great bodhisattva) wisdom of the non-self of dharmas. Having attained this wisdom, one already knows there are no realms, understands the characteristics of the various bhumis (bhumi, stages of bodhisattva path), immediately enters the first bhumi, and joy arises in the heart. Progressing gradually, even up to the Sadhumati (善慧) and Dharmamegha (法雲) bhumis, all that needs to be done is already accomplished. Abiding in this bhumi, there appears a great treasure lotus king, adorned with various treasures. On the lotus is a treasure palace, shaped like a lotus. The Bodhisattva goes there and sits upon it, the place where he accomplished the practice of illusory nature. Fellow Buddhist disciples surround him. All the Tathagatas (tathagata, 'one who has thus gone', an epithet of the Buddha) in all Buddha-ksetras (buddha-ksetra, Buddha-fields) extend their hands, like the abhiseka (abhiseka, anointment) ceremony of a Chakravartin (cakravartin, wheel-turning monarch), anointing the Bodhisattva's head, transcending the bhumi of a Buddha's disciple, attaining self-realized dharma, and accomplishing the self-mastery Dharmakaya (dharmakaya, the body of dharma) of the Tathagata. Mahamati (Mahamati, name of a bodhisattva)! This is called seeing the characteristic of the non-self of dharmas. You and all the Bodhisattva-Mahasattvas should diligently study this.'
At that time, the Bodhisattva-Mahasattva Mahamati again said to the Buddha: 'World Honored One! May you please explain the characteristics of establishing and slandering, so that I and all the Bodhisattva-Mahasattvas can be free from these evil views and quickly attain Anuttara-Samyak-Sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment); having attained Bodhi (bodhi, enlightenment), we can break through the views of establishing permanence and slandering annihilation, so that they do not give rise to slander against the true Dharma.'
The Buddha, accepting his request, then spoke in verse:
'Body, wealth, and dwelling, are all just images of the mind. Ordinary fools cannot understand, therefore they give rise to establishing and slandering; What arises is only the mind, apart from the mind, it cannot be obtained.'
At that time, the World Honored One, wishing to explain this meaning again, said to Mahamati: 'There are four kinds of establishing existence where there is no existence. What are the four? They are: establishing an appearance where there is no appearance, establishing a view where there is no view, establishing a cause where there is no cause, establishing a nature where there is no nature, these are the four. Mahamati! Those who slander, seek but cannot find the dharmas established by various evil views, and without proper observation, they give rise to slander. This is the characteristic of establishing and slandering. Mahamati!'
云何無有相建立相？謂于蘊、界、處自相共相本無所有，而生計著，此如是、此不異，而此分別從無始種種惡習所生，是名無有相建立相。云何無有見建立見？謂于蘊、界、處建立我人眾生等見，是名無有見建立見。云何無有因建立因？謂初識前無因不生，其初識本無，后眼色明念等為因如幻生，生已有、有還滅，是名無有因建立因。云何無有性建立性？謂于虛空涅槃非數滅無作性，執著建立。大慧！此離性非性，一切諸法離於有無，猶如毛輪、兔馬等角，是名無有性建立性。大慧！建立誹謗，皆是凡愚不了唯心而生分別，非諸聖者，是故汝等當勤觀察遠離此見。
「大慧！菩薩摩訶薩善知心、意、意識、五法、自性、二無我相已，為眾生故作種種身，如依緣起起妄計性，亦如摩尼隨心現色，普入佛會聽聞佛說，諸法如幻、如夢如影、如鏡中像、如水中月，遠離生滅及以斷常，不住聲聞辟支佛道，聞已成就無量百千億那由他三昧，得此三昧已，遍游一切諸佛國土，供養諸佛生諸天上，顯揚三寶示現佛身，為諸聲聞菩薩大眾，說外境界皆唯是心，悉令遠離有無等執。」
爾時世尊即說頌言：
「佛子能觀見， 世間唯是心。 示現種種身， 所作無障礙； 神通力自在， 一切皆成就。」
【現代漢語翻譯】 現代漢語譯本 什麼是『無有相建立相』？ 就是說，對於蘊（skandha，構成個體的五種要素：色、受、想、行、識）、界（āyatana，感覺的來源，如眼、耳、鼻、舌、身、意）和處（dhātu，構成經驗的元素），它們的自相和共相本來就什麼都沒有，卻產生計較執著，認為『這是如此』、『這沒有不同』。這種分別心是從無始以來的種種惡習所產生的，這就是『無有相建立相』。 什麼是『無有見建立見』？ 就是說，對於蘊、界、處，建立『我』、『人』、『眾生』等等的見解，這就是『無有見建立見』。 什麼是『無有因建立因』？ 就是說，最初的識（vijñāna，意識）之前並沒有原因導致它的產生。這個最初的識本來是沒有的，後來由於眼、色、光明、念頭等等作為因緣，就像幻術一樣產生。產生之後，有了存在，存在之後又會消滅，這就是『無有因建立因』。 什麼是『無有性建立性』？ 就是說，對於虛空、涅槃（nirvāṇa，解脫）、非數滅（asaṃkhyāta-nirodha，非通過修行獲得的滅盡）、無作性（akriyā-svabhāva，不造作的本性）這些沒有自性的事物，執著並建立它們的自性。大慧（Mahāmati）！這種離開自性和非自性的狀態，一切諸法都離開了有和無，就像毛輪、兔角、馬角等等一樣，本來就是不存在的，這就是『無有性建立性』。 大慧（Mahāmati）！建立和誹謗，都是凡夫愚人不了達萬法唯心所現而產生的分別，不是聖者的境界。所以你們應當勤加觀察，遠離這種見解。 大慧（Mahāmati）！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）善於瞭解心（citta，心）、意（manas，意）、意識（vijñāna，識）、五法（pañca dharma，五種法）、自性（svabhāva，自性）、二無我相（dvinairātmya-lakṣaṇa，人無我和法無我）之後，爲了眾生的緣故，示現種種化身，就像依賴因緣而生起虛妄的計度性一樣，也像摩尼寶珠（maṇi，如意寶珠）隨著心意而顯現顏色一樣，普遍進入佛的集會聽聞佛的說法，明白諸法如幻、如夢、如影、如鏡中像、如水中月，遠離生滅以及斷滅和常恒的見解，不住在聲聞（śrāvaka，聽聞佛法而證悟者）和辟支佛（pratyekabuddha，緣覺）的道上。聽聞之後，成就無量百千億那由他（nayuta，數量單位）三昧（samādhi，禪定），得到這些三昧之後，遍游一切諸佛的國土，供養諸佛，生到諸天上，顯揚三寶（triratna，佛、法、僧），示現佛身，為諸聲聞和菩薩大眾，宣說外在境界都只是心的顯現，使他們都遠離有和無等等的執著。 這時，世尊（Bhagavān，佛）就說了偈頌： 『佛子能夠觀見，世間一切唯是心。 示現種種化身，所作所為無障礙； 神通力量得自在，一切功德皆成就。』
【English Translation】 English version What is 『establishing an appearance where there is no appearance』? It means that with regard to the skandhas (aggregates), āyatanas (sense bases), and dhātus (elements), their own-nature and common-nature are originally non-existent, yet one generates calculation and attachment, thinking, 『This is so,』 『This is not different.』 This kind of discrimination arises from various evil habits from beginningless time. This is called 『establishing an appearance where there is no appearance.』 What is 『establishing a view where there is no view』? It means that with regard to the skandhas, āyatanas, and dhātus, one establishes views of 『I,』 『person,』 『sentient being,』 etc. This is called 『establishing a view where there is no view.』 What is 『establishing a cause where there is no cause』? It means that before the initial consciousness (vijñāna), there is no cause for its arising. This initial consciousness is originally non-existent, and later, due to the conditions of eye, form, light, thought, etc., it arises like an illusion. After arising, it exists, and after existing, it ceases. This is called 『establishing a cause where there is no cause.』 What is 『establishing a nature where there is no nature』? It means that with regard to space, nirvāṇa (liberation), asaṃkhyāta-nirodha (cessation not attained through cultivation), and akriyā-svabhāva (uncreated nature), one clings to and establishes their nature. Mahāmati (Great Wisdom)! This state of being apart from nature and non-nature, all dharmas are apart from existence and non-existence, like a firebrand circle, a rabbit's horn, or a horse's horn, which are originally non-existent. This is called 『establishing a nature where there is no nature.』 Mahāmati (Great Wisdom)! Establishing and slandering are both discriminations arising from the ignorance of ordinary fools who do not understand that all dharmas are manifestations of mind alone, and are not the realm of sages. Therefore, you should diligently observe and stay away from this view. Mahāmati (Great Wisdom)! Bodhisattva-mahāsattvas (great bodhisattvas), having well understood citta (mind), manas (intellect), vijñāna (consciousness), the five dharmas (pañca dharma), svabhāva (own-nature), and the two aspects of no-self (dvinairātmya-lakṣaṇa), for the sake of sentient beings, manifest various bodies, just as dependent origination gives rise to imagined nature, and just as a maṇi (wish-fulfilling jewel) manifests colors according to the mind. They universally enter the Buddha's assembly to hear the Buddha's teachings, understanding that all dharmas are like illusions, like dreams, like shadows, like images in a mirror, like the moon in water, being apart from arising and ceasing, as well as annihilation and permanence. They do not abide in the path of śrāvakas (hearers) and pratyekabuddhas (solitary realizers). Having heard this, they attain immeasurable hundreds of thousands of millions of nayutas (a unit of large number) of samādhis (meditative absorptions). Having attained these samādhis, they travel throughout all the Buddha lands, making offerings to all the Buddhas, being born in the heavens, proclaiming the Three Jewels (triratna), manifesting the Buddha's body, and for the assembly of śrāvakas and bodhisattvas, proclaiming that external realms are all manifestations of mind alone, causing them all to be apart from attachments to existence and non-existence, etc. At that time, the Bhagavan (Blessed One) spoke the following verse: 『Buddha's children are able to see, that the world is only mind. Manifesting various bodies, what is done is without obstruction; Supernatural powers are freely obtained, all merits are accomplished.』
爾時大慧菩薩摩訶薩復請佛言：「愿為我說一切法空、無生、無二、無自性相。我及諸菩薩悟此相故，離有無分別，疾得阿耨多羅三藐三菩提。」
佛言：「諦聽！當爲汝說。大慧！空者即是妄計性句義。大慧！為執著妄計自性故，說空、無生、無二、無自性。大慧！略說空性有七種。謂：相空、自性空、無行空、行空、一切法不可說空、第一義聖智大空、彼彼空。云何相空？謂一切法自相共相空，展轉積聚互相待故，分析推求無所有故，自他及共皆不生故，自共相無生亦無住，是故名一切法自相空。云何自性空？謂一切法自性不生，是名自性空。云何無行空？所謂諸蘊本來涅槃無有諸行，是名無行空。云何行空？所謂諸蘊由業及因和合而起，離我我所，是名行空。云何一切法不可說空？謂一切法妄計自性無可言說，是名不可說空。云何第一義聖智大空？謂得自證聖智時，一切諸見過習悉離，是名第一義聖智大空。云何彼彼空？謂於此無彼，是名彼彼空，譬如鹿子母堂無象馬牛羊等，我說彼堂空，非無比丘眾。大慧！非謂堂無堂自性，非謂比丘無比丘自性，非謂余處無象馬牛羊。大慧！一切諸法自共相，彼彼求不可得，是故說名彼彼空。是名七種空。大慧！此彼彼空，空中最粗，汝應遠離。
「複次
【現代漢語翻譯】 現代漢語譯本 這時，大慧菩薩摩訶薩再次向佛請教說：『希望您能為我解說一切法空、無生、無二、無自性之相。我和各位菩薩領悟了這些相，就能遠離有和無的分別，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
佛說：『仔細聽！我將為你解說。大慧（Mahamati）！空，就是虛妄分別性的句義。大慧！因為執著于虛妄分別的自性，所以才說空、無生、無二、無自性。大慧！簡略地說，空性有七種。分別是：相空、自性空、無行空、行空、一切法不可說空、第一義聖智大空、彼彼空。什麼是相空？就是一切法的自相和共相都是空，因為它們是輾轉積聚、互相依賴而存在的，分析推求起來什麼也沒有，自身、他身以及共同的相都不產生，自相和共相既不生也不住，所以叫做一切法自相空。什麼是自性空？就是一切法的自性不生，這叫做自性空。什麼是無行空？就是說諸蘊（skandha，五蘊）本來就是涅槃（Nirvana，寂滅）的，沒有諸行（samskara，行），這叫做無行空。什麼是行空？就是說諸蘊由業（karma，行為）以及因緣和合而生起，離開了我和我所，這叫做行空。什麼是一切法不可說空？就是說一切法虛妄分別的自性無法用言語表達，這叫做不可說空。什麼是第一義聖智大空？就是說證得自證聖智時，一切諸見和習氣都已遠離，這叫做第一義聖智大空。什麼是彼彼空？就是說在這裡沒有那裡，這叫做彼彼空，譬如鹿子母堂沒有象、馬、牛、羊等，我說那座堂是空的，但不是說沒有比丘眾。大慧！不是說堂沒有堂的自性，不是說比丘沒有比丘的自性，也不是說其他地方沒有象、馬、牛、羊。大慧！一切諸法的自相和共相，在各個地方都無法找到，所以才說名叫彼彼空。這叫做七種空。大慧！這彼彼空，是空中最粗淺的，你應該遠離。』
『再次，』
【English Translation】 English version At that time, Mahamati Bodhisattva-Mahasattva further asked the Buddha: 'May you please explain to me the characteristics of all dharmas being empty, unborn, non-dual, and without self-nature. Because I and other Bodhisattvas understand these characteristics, we can be free from the discriminations of existence and non-existence, and quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).'
The Buddha said: 'Listen carefully! I will explain it to you. Mahamati! Emptiness is the meaning of the sentence of the discriminated nature of imagination. Mahamati! Because of attachment to the self-nature of discriminated imagination, emptiness, unbornness, non-duality, and absence of self-nature are spoken of. Mahamati! Briefly speaking, there are seven kinds of emptiness. They are: emptiness of characteristics, emptiness of self-nature, emptiness of no-activity, emptiness of activity, emptiness of all dharmas being inexpressible, great emptiness of the supreme meaning of holy wisdom, and emptiness of this and that. What is the emptiness of characteristics? It means that the self-characteristics and common characteristics of all dharmas are empty, because they arise from mutual accumulation and interdependence, and when analyzed and investigated, nothing is found. Self, other, and common characteristics do not arise, and self-characteristics and common characteristics neither arise nor abide. Therefore, it is called the emptiness of the self-characteristics of all dharmas. What is the emptiness of self-nature? It means that the self-nature of all dharmas does not arise, and this is called the emptiness of self-nature. What is the emptiness of no-activity? It means that the skandhas (aggregates) are originally Nirvana (liberation), and there are no samskaras (formations). This is called the emptiness of no-activity. What is the emptiness of activity? It means that the skandhas arise from the combination of karma (action) and causes, and are separate from 'I' and 'mine'. This is called the emptiness of activity. What is the emptiness of all dharmas being inexpressible? It means that the self-nature of the discriminated imagination of all dharmas cannot be expressed in words, and this is called the emptiness of being inexpressible. What is the great emptiness of the supreme meaning of holy wisdom? It means that when self-realized holy wisdom is attained, all views and habitual tendencies are completely abandoned, and this is called the great emptiness of the supreme meaning of holy wisdom. What is the emptiness of this and that? It means that there is no 'that' in 'this', and this is called the emptiness of this and that. For example, in Mrigara's (deer mother's) hall, there are no elephants, horses, cows, sheep, etc. I say that the hall is empty, but it is not that there are no monks. Mahamati! It is not that the hall has no self-nature of a hall, it is not that the monks have no self-nature of monks, and it is not that there are no elephants, horses, cows, and sheep in other places. Mahamati! The self-characteristics and common characteristics of all dharmas cannot be found in each place, so it is called the emptiness of this and that. These are called the seven kinds of emptiness. Mahamati! This emptiness of this and that is the crudest of emptinesses, and you should stay away from it.'
'Furthermore,'
，大慧！無生者，自體不生而非不生，除住三昧，是名無生。大慧！無自性者，以無生故密意而說。大慧！一切法無自性，以剎那不住故，見后變異故，是名無自性。云何無二相？大慧！如光影如長短如黑白，皆相待立，獨則不成。大慧！非於生死外有涅槃，非於涅槃外有生死，生死涅槃無相違相。如生死涅槃，一切法亦如是，是名無二相。大慧！空、無生、無二、無自性相，汝當勤學。」
爾時世尊重說頌言：
「我常說空法， 遠離於斷常； 生死如幻夢， 而業亦不壞。 虛空及涅槃， 滅二亦如是； 愚夫妄分別， 諸聖離有無。」
爾時世尊復告大慧菩薩摩訶薩言：「大慧！此空、無生、無自性、無二相，悉入一切諸佛所說修多羅中，佛所說經皆有是義。大慧！諸修多羅隨順一切眾生心說，而非真實在於言中，譬如陽焰誑惑諸獸令生水想而實無水，眾經所說亦復如是。隨諸愚夫自所分別令生歡喜，非皆顯示聖智證處真實之法。大慧！應隨順義莫著言說。」
爾時大慧菩薩摩訶薩白佛言：「世尊！修多羅中說如來藏本性清凈，常恒不斷無有變易，具三十二相，在於一切眾生身中，為蘊、界、處垢衣所纏，貪、恚、癡等妄分別垢之所污染，如無價寶在垢衣中。外道說我是常
【現代漢語翻譯】 現代漢語譯本： 『大慧（Mahamati，菩薩名）！無生』是指自體不生，而不是指『非不生』。除了安住在三昧（Samadhi，禪定）中，這才能稱為『無生』。大慧！說『無自性』，是因為『無生』的緣故，這是密意而說的。大慧！一切法都沒有自性，因為剎那不住，見到後面的變異，所以稱為『無自性』。什麼是『無二相』呢？大慧！比如光和影，長和短，黑和白，都是互相依存而成立的，單獨存在則不能成立。大慧！不是在生死之外有涅槃（Nirvana，解脫），也不是在涅槃之外有生死，生死和涅槃沒有相互違背的相。如同生死和涅槃一樣，一切法也是如此，這稱為『無二相』。大慧！空、無生、無二、無自性之相，你應該勤奮學習。』
這時，世尊又說了偈頌：
『我常說空法，遠離於斷常；生死如幻夢，而業亦不壞。 虛空及涅槃，滅二亦如是；愚夫妄分別，諸聖離有無。』
這時，世尊又告訴大慧菩薩摩訶薩（Mahasattva，大菩薩）說：『大慧！這空、無生、無自性、無二相，都包含在一切諸佛所說的修多羅（Sutra，經）中，佛所說的經都有這個意義。大慧！諸修多羅是隨順一切眾生的心而說的，而不是真實存在於言語之中。譬如陽焰迷惑各種野獸，使它們產生有水的想法，但實際上並沒有水，各種經典所說的也是這樣。隨順各種愚夫自己所分別的，使他們產生歡喜，並不是都顯示聖智所證悟的真實之法。大慧！應該隨順義理，不要執著于言說。』
這時，大慧菩薩摩訶薩對佛說：『世尊！修多羅中說如來藏（Tathagatagarbha，如來法身）本性清凈，常恒不斷，沒有變易，具足三十二相，存在於一切眾生的身中，被蘊（Skandha，五蘊）、界（Dhatu，十八界）、處（Ayatana，十二處）的垢衣所纏繞，被貪、嗔、癡等妄想分別的垢所污染，如同無價之寶在垢衣之中。外道（Tirthika，佛教以外的宗教）說『我』是常
【English Translation】 English version: 『Mahamati (name of a Bodhisattva), 『non-origination』 means that the self-nature does not originate, and it is not 『non-non-origination』. Except for abiding in Samadhi (meditative absorption), this is called 『non-origination』. Mahamati, the statement of 『no self-nature』 is made with a hidden meaning because of 『non-origination』. Mahamati, all dharmas (phenomena) have no self-nature because they do not abide for a moment, and because one sees subsequent changes; therefore, they are called 『no self-nature』. What is 『no duality』? Mahamati, like light and shadow, long and short, black and white, all are established in mutual dependence; they cannot be established alone. Mahamati, Nirvana (liberation) is not outside of Samsara (cycle of birth and death), nor is Samsara outside of Nirvana; Samsara and Nirvana have no contradictory aspects. Just as Samsara and Nirvana are, so are all dharmas; this is called 『no duality』. Mahamati, you should diligently study the characteristics of emptiness, non-origination, non-duality, and no self-nature.』
Then the World-Honored One spoke in verse:
『I constantly speak of the Dharma of emptiness, which is far from permanence and annihilation; Samsara is like an illusion or a dream, yet karma is not destroyed. Space and Nirvana, and the cessation of the two, are also like this; Fools make false distinctions, while the sages are free from being and non-being.』
Then the World-Honored One again said to Mahamati Bodhisattva-Mahasattva (great being): 『Mahamati, these emptiness, non-origination, no self-nature, and no duality are all contained within the Sutras (discourses) spoken by all the Buddhas; the Sutras spoken by the Buddhas all have this meaning. Mahamati, the Sutras are spoken in accordance with the minds of all sentient beings, and are not truly contained within the words. For example, a mirage deceives various beasts, causing them to think there is water, but in reality, there is no water; the teachings of the various Sutras are also like this. They accord with the various discriminations of foolish beings, causing them to rejoice, but they do not all reveal the true Dharma that is realized by the wisdom of the sages. Mahamati, one should accord with the meaning and not be attached to the words.』
Then Mahamati Bodhisattva-Mahasattva said to the Buddha: 『World-Honored One, the Sutras say that the Tathagatagarbha (womb of the Buddha) is inherently pure, constant, continuous, and unchanging, possessing the thirty-two marks, and is present within the bodies of all sentient beings, but is entangled by the garment of the Skandhas (aggregates), Dhatus (elements), and Ayatanas (sense bases), and is defiled by the defilements of greed, hatred, delusion, and other false discriminations, like a priceless jewel in a soiled garment. The Tirthikas (non-Buddhists) say that the 『self』 is permanent.
作者，離於求那自在無滅。世尊所說如來藏義，豈不同於外道我耶？」
佛言：「大慧！我說如來藏，不同外道所說之我。大慧！如來、應、正等覺，以性空、實際、涅槃、不生、無相無愿等諸句義，說如來藏，為令愚夫離無我怖，說無分別無影像處如來藏門，未來現在諸菩薩摩訶薩，不應於此執著於我。大慧！譬如陶師于泥聚中，以人功水杖輪繩方便作種種器；如來亦爾，于遠離一切分別相無我法中，以種種智慧方便善巧，或說如來藏，或說為無我，種種名字各各差別。大慧！我說如來藏，為攝著我諸外道眾，令離妄見入三解脫，速得證於阿耨多羅三藐三菩提，是故諸佛說如來藏，不同外道所說之我。若欲離於外道見者，應知無我如來藏義。」
爾時世尊即說頌曰：
「士夫相續蘊， 眾緣及微塵， 勝自在作者， 此但心分別。」
爾時大慧菩薩普觀未來一切眾生，復請佛言：「愿為我說具修行法，如諸菩薩摩訶薩成大修行。」
佛言：「大慧！菩薩摩訶薩具四種法成大修行。何者為四？謂：觀察自心所現故，遠離生住滅見故，善知外法無性故，專求自證聖智故。若諸菩薩成此四法，則得名為大修行者。大慧！云何觀察自心所現？謂觀三界唯是自心，離我我所，無動作無來去，
【現代漢語翻譯】 現代漢語譯本：大慧菩薩問：『世尊，如來藏（Tathagatagarbha，如來法身的儲藏）的教義，遠離了求那（Guna， गुण， गुण德，屬性）的自在（Svatantra，自主）和斷滅（uccheda，斷滅見）。世尊所說的如來藏的意義，難道不是和外道所說的「我」（Atman，靈魂）一樣嗎？』 佛陀回答說：『大慧！我說如來藏，和外道所說的「我」不同。大慧！如來、應供、正等覺（Tathagata-arhat-samyaksambuddha，如來的十個稱號之一），用性空（sunyata，空性）、實際（bhutata，真如）、涅槃（nirvana，寂滅）、不生（anutpada，不生不滅）、無相（animitta，無相）和無愿（apranihita，無愿）等各種語句的意義，來說明如來藏，是爲了讓愚昧的人離開對「無我」（anatman，非我）的恐懼，說明沒有分別、沒有影像的如來藏之門。未來和現在的各位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），不應該在這裡執著于「我」。大慧！譬如陶工在泥土堆中，用人工、水、杖、輪、繩等方法制作各種器物；如來也是這樣，在遠離一切分別相的無我法中，用種種智慧方便善巧，或者說如來藏，或者說無我，種種名字各有差別。大慧！我說如來藏，是爲了攝受執著于「我」的各種外道，讓他們離開虛妄的見解，進入三解脫門（trini vimoksha-mukha，空、無相、無愿），迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），所以諸佛說如來藏，和外道所說的「我」不同。如果想要離開外道的見解，就應該瞭解無我如來藏的意義。』 這時，世尊就說了頌： 『士夫（purusha，補特伽羅）的相續蘊（skandha，五蘊），眾緣（hetu-pratyaya，因緣）以及微塵（paramanu，極微），勝自在（Isvara，大自在天）的作者，這些都只是心的分別。』 這時，大慧菩薩普遍觀察未來的一切眾生，再次請示佛陀說：『希望您為我說說具足修行的法門，就像各位菩薩摩訶薩成就大修行一樣。』 佛陀說：『大慧！菩薩摩訶薩具足四種法，就能成就大修行。哪四種呢？就是：觀察自己內心所顯現的緣故，遠離生住滅的見解的緣故，善於瞭解外在的法沒有自性的緣故，專心尋求自己證悟的聖智的緣故。如果各位菩薩成就這四種法，就可以被稱為大修行者。大慧！怎樣觀察自己內心所顯現的呢？就是觀察三界（trayo dhatavah，欲界、色界、無色界）都只是自己的心，遠離我（Atman，靈魂）和我所（atmiya，屬於我的），沒有動作，沒有來去，
【English Translation】 English version: The Bodhisattva Mahamati asked: 'World Honored One, the doctrine of the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), is free from Guna (Guna, गुण, qualities, attributes), Svatantra (autonomy), and uccheda (annihilation). Is the meaning of the Tathagatagarbha as taught by the World Honored One not the same as the 'Self' (Atman, soul) as taught by the non-Buddhists?' The Buddha replied: 'Mahamati, the Tathagatagarbha that I teach is not the same as the 'Self' taught by the non-Buddhists. Mahamati, the Tathagata, Arhat, Perfectly Enlightened One (Tathagata-arhat-samyaksambuddha, one of the ten titles of the Tathagata), explains the Tathagatagarbha using terms such as emptiness (sunyata, emptiness), reality (bhutata, suchness), Nirvana (nirvana, extinction), non-arising (anutpada, non-arising and non-ceasing), signlessness (animitta, without characteristics), and desirelessness (apranihita, without aspiration), in order to liberate foolish beings from the fear of 'no-self' (anatman, non-self), and to reveal the gate of the Tathagatagarbha, which is free from discrimination and imagery. Future and present Bodhisattva-Mahasattvas (Bodhisattva-mahasattva, great Bodhisattvas) should not cling to the notion of 'Self' in this context. Mahamati, just as a potter uses clay, human effort, water, a staff, a wheel, and ropes to create various vessels, so too does the Tathagata, in the Dharma of no-self that is free from all discrimination, skillfully employ various wisdom methods, sometimes speaking of the Tathagatagarbha, and sometimes speaking of no-self, with different names and meanings. Mahamati, I teach the Tathagatagarbha in order to embrace those non-Buddhists who cling to the notion of 'Self', to liberate them from false views, to lead them into the three doors of liberation (trini vimoksha-mukha, emptiness, signlessness, and desirelessness), and to enable them to quickly attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Therefore, the Buddhas teach the Tathagatagarbha, which is different from the 'Self' taught by the non-Buddhists. If one wishes to be free from the views of the non-Buddhists, one should understand the meaning of the no-self Tathagatagarbha.' Then, the World Honored One spoke in verse: 'The continuity of the individual (purusha, person), the aggregates (skandha, the five aggregates), the causes and conditions (hetu-pratyaya, causes and conditions) and the atoms (paramanu, ultimate particles), the creator of the supreme sovereign (Isvara, the great god Ishvara), these are merely discriminations of the mind.' Then, the Bodhisattva Mahamati, observing all beings of the future, again requested the Buddha: 'May you please explain to me the practice of complete cultivation, just as the Bodhisattva-Mahasattvas accomplish great practice.' The Buddha said: 'Mahamati, a Bodhisattva-Mahasattva who possesses four qualities accomplishes great practice. What are the four? They are: observing what appears in one's own mind, abandoning the views of arising, abiding, and ceasing, skillfully understanding that external dharmas have no self-nature, and diligently seeking the self-realized noble wisdom. If the Bodhisattvas accomplish these four qualities, they can be called great practitioners. Mahamati, how does one observe what appears in one's own mind? It is to observe that the three realms (trayo dhatavah, the desire realm, the form realm, and the formless realm) are merely one's own mind, free from self (Atman, soul) and what belongs to self (atmiya, belonging to me), without action, without coming or going,
無始執著過習所熏，三界種種色行名言繫縛身資所住分別隨入之所顯現，菩薩摩訶薩如是觀察自心所現。大慧！云何得離生住滅見？所謂觀一切法如幻夢生，自他及俱皆不生故，隨自心量之所現故，見外物無有故，見諸識不起故，及眾緣無積故，分別因緣起三界故。如是觀時，若內若外一切諸法皆不可得，知無體實遠離生見，證如幻性，即時逮得無生法忍，住第八地，了心、意、意識、五法、自性、二無我境，轉所依止獲意生身。」
大慧言：「世尊！以何因緣名意生身？」
佛言：「大慧！意生身者，譬如意去速疾無礙，名意生身。大慧！譬如心意于無量百千由旬之外，憶先所見種種諸物，唸唸相續疾詣于彼，非是其身及山河石壁所能為礙。意生身者亦復如是，如幻三昧力通自在諸相莊嚴，憶本成就眾生愿故，猶如意去生於一切諸聖眾中，是名菩薩摩訶薩得遠離於生住滅見。大慧！云何觀察外法無性？謂觀察一切法，如陽焰、如夢境、如毛輪，無始戲論種種執著，虛妄惡習為其因故，如是觀察一切法時，即是專求自證聖智。大慧！是名菩薩具四種法成大修行，汝應如是勤加修學。」
爾時大慧菩薩摩訶薩復請佛言：「愿說一切法因緣相，令我及諸菩薩摩訶薩了達其義，離有無見，不妄執諸法漸生
【現代漢語翻譯】 現代漢語譯本：從無始以來，由於執著和過去的習氣所薰染，導致三界中種種色、行、名言的繫縛，以及對自身、資財和所居住環境的分別和隨順，這些都是自心所顯現的。菩薩摩訶薩應該這樣觀察自己內心所顯現的一切。 大慧（Mahamati）！如何才能脫離生、住、滅的見解呢？就是要觀察一切法都如幻如夢般生起，因為自、他以及兩者都不是真正生起的；因為一切都隨自心的量度而顯現；因為見到外在事物並不真實存在；因為見到諸識不起作用；以及因為眾緣沒有積聚；因為分別因緣而生起三界。像這樣觀察時，無論內在還是外在的一切諸法都不可得，知道它們沒有實體，從而遠離對『生』的執見，證得如幻的性質，立即獲得無生法忍（Anutpattika-dharma-kshanti），安住于第八地（Achala），了知心、意、意識、五法（五蘊）、自性、二無我（人無我、法無我）的境界，轉變所依止，獲得意生身（Manomayakaya）。 大慧（Mahamati）問：『世尊（Bhagavan）！因為什麼因緣叫做意生身（Manomayakaya）呢？』 佛（Buddha）說：『大慧（Mahamati）！意生身（Manomayakaya）就像意念一樣，去得迅速而沒有阻礙，所以叫做意生身（Manomayakaya）。大慧（Mahamati）！譬如心意對於無量百千由旬（Yojana）之外，回憶先前所見的種種事物，唸唸相續，迅速到達那裡，不是身體以及山河石壁所能阻礙的。意生身（Manomayakaya）也是這樣，如同幻術三昧（Maya-samadhi）的力量，神通自在，以種種相好莊嚴，憶念過去所成就的眾生願望，猶如意念一樣，生於一切諸聖眾之中，這叫做菩薩摩訶薩（Bodhisattva-Mahasattva）獲得遠離生、住、滅的見解。大慧（Mahamati）！如何觀察外在諸法沒有自性呢？就是觀察一切法，如同陽焰、如同夢境、如同毛輪，由於無始以來的戲論和種種執著，以及虛妄的惡習作為原因。像這樣觀察一切法時，就是專心尋求自證的聖智（Arya-jnana）。大慧（Mahamati）！這叫做菩薩（Bodhisattva）具備四種法，成就大修行，你應該這樣勤加修學。』 這時，大慧菩薩摩訶薩（Mahamati-Bodhisattva-Mahasattva）再次請問佛（Buddha）說：『希望您能講解一切法的因緣相，使我和諸位菩薩摩訶薩（Bodhisattva-Mahasattva）能夠了解其中的含義，脫離有和無的見解，不妄加執著諸法是逐漸生起的。』
【English Translation】 English version: From beginningless time, due to the clinging and the熏習(xunxi, perfuming) of past habits, the various colors, actions, and verbal expressions of the three realms are bound, and the discriminations and compliance with one's own body, possessions, and dwelling place are all manifestations of one's own mind. Bodhisattva-Mahasattvas should observe everything manifested by their own minds in this way. Mahamati! How can one be liberated from the views of arising, abiding, and ceasing? It is to observe that all dharmas arise like illusions and dreams, because neither self, others, nor both are truly arising; because everything manifests according to the measure of one's own mind; because one sees that external things do not truly exist; because one sees that the consciousnesses do not arise; and because the conditions do not accumulate; because the three realms arise from discriminating conditions. When observing in this way, all dharmas, whether internal or external, are unattainable, knowing that they have no substance, thus abandoning the clinging to 'arising,' realizing the nature of illusion, immediately attaining the Anutpattika-dharma-kshanti (無生法忍, the patience towards the unoriginated nature of all dharmas), abiding in the eighth ground (Achala, 不動地), understanding the realms of mind, thought, consciousness, the five dharmas (五法, five skandhas), self-nature, and the two selflessnesses (二無我, selflessness of person and selflessness of dharma), transforming the basis of support, and obtaining the Manomayakaya (意生身, mind-made body). Mahamati asked: 'Bhagavan (世尊, World-Honored One)! For what reason is it called Manomayakaya (意生身, mind-made body)?' The Buddha said: 'Mahamati! The Manomayakaya (意生身, mind-made body) is like the mind, going swiftly and without obstruction, therefore it is called Manomayakaya (意生身, mind-made body). Mahamati! For example, the mind, from beyond countless hundreds of thousands of yojanas (由旬, a unit of distance), recalls the various things seen before, continuously and swiftly reaching there, which cannot be obstructed by the body or by mountains, rivers, or stone walls. The Manomayakaya (意生身, mind-made body) is also like this, like the power of the Maya-samadhi (幻術三昧, illusion-like samadhi), with supernatural powers and adorned with various auspicious marks, remembering the vows of sentient beings accomplished in the past, like the mind, being born among all the holy assemblies, this is called a Bodhisattva-Mahasattva (菩薩摩訶薩, great being bodhisattva) attaining liberation from the views of arising, abiding, and ceasing. Mahamati! How does one observe that external dharmas have no self-nature? It is to observe all dharmas, like a mirage, like a dream, like a hair-wheel, due to beginningless play and various clingings, and false and evil habits as the cause. When observing all dharmas in this way, one is single-mindedly seeking the Arya-jnana (聖智, noble wisdom) of self-realization. Mahamati! This is called a Bodhisattva (菩薩, bodhisattva) possessing four dharmas, accomplishing great practice, you should diligently cultivate in this way.' At that time, Mahamati-Bodhisattva-Mahasattva (大慧菩薩摩訶薩, great wisdom bodhisattva-mahasattva) again asked the Buddha: 'May you explain the causal relationships of all dharmas, so that I and all the Bodhisattva-Mahasattvas (菩薩摩訶薩, great being bodhisattvas) can understand their meaning, be liberated from the views of existence and non-existence, and not falsely cling to the gradual arising of dharmas.'
頓生。」
佛言：「大慧！一切法因緣生有二種，謂：內及外。外者，謂以泥團、水、杖輪、繩、人功等緣和合成瓶；如泥瓶，縷疊草蓆、種牙酪蘇，悉亦如是，名外緣前後轉生。內者，謂無明愛業等生蘊、界、處法，是為內緣起，此但愚夫之所分別。
「大慧！因有六種，謂：當有因，相屬因，相因，能作因，顯了因，觀待因。大慧！當有因者，謂內外法作因生果。相屬因者，謂內外法作緣，生果蘊種子等。相因者，作無間相，生相續果。能作因者，謂作增上而生於果，如轉輪王。顯了因者，謂分別生能顯境相，如燈照物。觀待因者，謂滅時相續斷，無妄想生。大慧！此是愚夫自所分別，非漸次生亦非頓生。何以故？大慧！若頓生者，則作與所作無有差別，求其因相不可得故。若漸生者，求其體相亦不可得，如未生子云何名父？諸計度人言以因緣、所緣緣、無間緣、增上緣等，所生能生互相系屬次第生者，理不得成，皆是妄情執著相故。大慧！漸次與頓皆悉不生，但有心現身資等故，外自共相皆無性故，惟除識起自分別見。大慧！是故應離因緣所作和合相中漸頓生見。」
爾時世尊重說頌言：
「一切法無生， 亦復無有滅。 于彼諸緣中， 分別生滅相； 非遮諸緣會， 如是滅
【現代漢語翻譯】 現代漢語譯本： 頓生。'
佛說：'大慧（Mahamati，菩薩名）！一切法的因緣生起有兩種，即內在的和外在的。外在的，比如用泥土、水、棍棒、輪子、繩索、人工等各種條件和合而成瓶子；像泥瓶一樣，用線縷疊成草蓆、從種子產生牙、從乳產生酥油，都像這樣，稱為外緣前後轉化而生。內在的，比如由無明、愛、業等產生蘊、界、處等法，這是內在的因緣生起，但這只是愚夫的分別。'
'大慧！因有六種，即當有因、相屬因、相因、能作因、顯了因、觀待因。大慧！當有因，是指內外諸法作為因產生果。相屬因，是指內外諸法作為緣，產生果、蘊、種子等。相因，是作為無間相，產生相續的果。能作因，是指作為增上緣而產生果，比如轉輪王（Chakravartin，擁有統治世界的理想之輪的國王）。顯了因，是指分別產生能夠顯現境界相狀，比如燈照亮物體。觀待因，是指滅時相續斷絕，沒有妄想產生。大慧！這些都是愚夫自己所作的分別，不是漸次產生也不是頓然產生。為什麼呢？大慧！如果頓然產生，那麼能作和所作就沒有差別，尋求它的因相是不可得的。如果漸次產生，尋求它的體相也是不可得的，比如未出生的孩子怎麼能稱為父親呢？那些計度的人說，通過因緣、所緣緣、無間緣、增上緣等，所生和能生互相聯繫、次第產生，這種道理是不能成立的，都是虛妄的情感執著的相狀。大慧！漸次和頓然都是不生的，只有心的顯現、身體和資財等，外在的自相和共相都是沒有自性的，只有識的生起和自己的分別見。大慧！因此，應當遠離在因緣所作的和合相中產生漸次和頓然的生起之見。'
這時，世尊（Bhagavan，佛的尊稱）再次說了頌：
'一切法沒有生， 也沒有滅。 在那些因緣中， 分別生滅相； 不是遮蔽諸緣的聚合， 像這樣滅'
【English Translation】 English version: arise suddenly.'
The Buddha said: 'Mahamati (name of a Bodhisattva)! All dharmas (laws, phenomena) arise from conditions, and there are two kinds: internal and external. The external is like the combination of mud, water, sticks, wheels, ropes, human effort, and other conditions to form a pot; just as a mud pot, threads woven into a grass mat, seeds sprouting into shoots, milk transforming into ghee, are all like this, called external conditions transforming and arising one after another. The internal is like the arising of skandhas (aggregates), dhatus (realms), and ayatanas (sense-bases) from ignorance, craving, and karma; this is internal dependent origination, but this is only the discrimination of fools.'
'Mahamati! There are six kinds of causes: the cause of being, the cause of relation, the cause of similarity, the efficient cause, the manifesting cause, and the cause of dependence. Mahamati! The cause of being refers to internal and external dharmas acting as causes to produce effects. The cause of relation refers to internal and external dharmas acting as conditions to produce effects, skandha seeds, and so on. The cause of similarity acts as an uninterrupted phase, producing continuous effects. The efficient cause refers to acting as a dominant condition to produce an effect, like a Chakravartin (wheel-turning king). The manifesting cause refers to discrimination arising to manifest the appearance of a realm, like a lamp illuminating an object. The cause of dependence refers to the cessation of continuity at the time of extinction, without the arising of delusion. Mahamati! These are all discriminations made by fools themselves; they are neither gradual nor sudden. Why? Mahamati! If they arose suddenly, then there would be no difference between the maker and the made, and seeking its causal appearance would be impossible. If they arose gradually, seeking its substantial appearance would also be impossible; how can an unborn child be called a father? Those who speculate say that through causes, object-conditions, immediate conditions, dominant conditions, and so on, what is produced and what can produce are mutually related and arise in sequence; this reasoning cannot be established, and all are appearances of deluded emotional attachments. Mahamati! Gradual and sudden arising are both non-existent; there is only the manifestation of mind, body, resources, and so on; external self-characteristics and common characteristics are all without inherent nature, except for the arising of consciousness and one's own discriminating views. Mahamati! Therefore, one should abandon the view of gradual and sudden arising in the compounded appearance of what is made by conditions.'
At that time, the Bhagavan (the Blessed One) spoke again in verse:
'All dharmas are without arising, And also without extinction. In those conditions, Discriminating the appearance of arising and extinction; It is not obstructing the assembly of all conditions, Like this, extinction.'
復生。 但止於凡愚， 妄情之所著； 緣中法有無， 是悉無有生。 習氣迷轉心， 從是三有現； 本來無有生， 亦復無有滅。 觀一切有為， 譬如虛空花； 離能取所取， 一切迷惑見。 無能生所生， 亦復無因緣； 但隨世俗故， 而說有生滅。」
大乘入楞伽經卷第二 大正藏第 16 冊 No. 0672 大乘入楞伽經
大乘入楞伽經卷第三
大周于闐國三藏法師實叉難陀奉 敕譯集一切法品第二之三
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿為我說言說分別相心法門。我及諸菩薩摩訶薩善知此故，通達能說所說二義，疾得阿耨多羅三藐三菩提；令一切眾生於二義中而得清凈。」
佛言：「大慧！有四種言說分別相。所謂：相言說，夢言說，計著過惡言說，無始妄想言說。大慧！相言說者，所謂執著自分別色相生。夢言說者，謂夢先所經境界，覺已憶念，依不實境生。計著過惡言說者，謂憶念怨仇先所作業生。無始妄想言說者，以無始戲論妄執習氣生。是為四。」
大慧復言：「世尊！愿更為說言語分別所行之相。何處？何因？云何而起？」
佛言：「大慧！依頭胸喉鼻、唇腭齒舌和合而起。」
大
【現代漢語翻譯】 現代漢語譯本 復生。 但止於凡愚，妄情之所著； 緣中法有無，是悉無有生。 習氣迷轉心，從是三有現； 本來無有生，亦復無有滅。 觀一切有為，譬如虛空花； 離能取所取，一切迷惑見。 無能生所生，亦復無因緣； 但隨世俗故，而說有生滅。
《大乘入楞伽經》卷第二 大正藏第 16 冊 No. 0672 《大乘入楞伽經》
《大乘入楞伽經》卷第三
大周于闐國三藏法師實叉難陀（Śikṣānanda）奉 敕譯集一切法品第二之三
爾時大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）復白佛言：『世尊！愿為我說言說分別相心法門。我及諸菩薩摩訶薩善知此故，通達能說所說二義，疾得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）；令一切眾生於二義中而得清凈。』
佛言：『大慧！有四種言說分別相。所謂：相言說，夢言說，計著過惡言說，無始妄想言說。大慧！相言說者，所謂執著自分別色相生。夢言說者，謂夢先所經境界，覺已憶念，依不實境生。計著過惡言說者，謂憶念怨仇先所作業生。無始妄想言說者，以無始戲論妄執習氣生。是為四。』
大慧復言：『世尊！愿更為說言語分別所行之相。何處？何因？云何而起？』
佛言：『大慧！依頭胸喉鼻、唇腭齒舌和合而起。』
【English Translation】 English version Rebirth. But only attached to ordinary fools, clinging to deluded emotions; The existence or non-existence of phenomena within conditions, all of these are without arising. Habitual energies delude and turn the mind, from this the three realms of existence appear; Originally there is no arising, and also no ceasing. Observe all conditioned things, like flowers in the sky; Separate from the perceiver and the perceived, all deluded views. There is no producer or produced, also no cause or condition; But according to worldly conventions, it is said there is arising and ceasing.
《Laṅkāvatāra Sūtra》 Volume 2 Taisho Tripitaka Volume 16, No. 0672 《Laṅkāvatāra Sūtra》
《Laṅkāvatāra Sūtra》 Volume 3
Śikṣānanda (Śikṣānanda), the Tripiṭaka Master from the Kingdom of Khotan during the Great Zhou Dynasty, respectfully translated and compiled the second of the 'Treatise on All Dharmas'.
At that time, Mahamati Bodhisattva-Mahasattva (Mahamati Bodhisattva-Mahasattva) again said to the Buddha: 'World Honored One! I wish you would explain to me the Dharma gate of speech, discrimination, appearance, and mind. Because I and the other Bodhisattva-Mahasattvas understand this well, we can thoroughly comprehend the two meanings of what can be said and what is said, and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi); enabling all sentient beings to attain purity in these two meanings.'
The Buddha said: 'Mahamati! There are four kinds of speech and discrimination appearances. They are: appearance speech, dream speech, speech of clinging to faults and evils, and speech of beginningless deluded thoughts. Mahamati! Appearance speech refers to the arising from clinging to the appearance of one's own discrimination of form. Dream speech refers to remembering the realms previously experienced in dreams after awakening, arising based on unreal realms. Speech of clinging to faults and evils refers to arising from remembering the actions previously done by enemies. Speech of beginningless deluded thoughts arises from beginningless playful, deluded clinging to habitual energies. These are the four.'
Mahamati again said: 'World Honored One! I wish you would further explain the characteristics of where speech and discrimination operate. Where? What cause? How do they arise?'
The Buddha said: 'Mahamati! They arise depending on the combination of the head, chest, throat, nose, lips, palate, teeth, and tongue.'
慧復言：「世尊！言語分別，為異不異？」
佛言：「大慧！非異非不異。何以故？分別為因起言語故，若異者，分別不應為因，若不異者，語言不應顯義，是故非異亦非不異。」
大慧復言：「世尊！為言語是第一義？為所說是第一義？」
佛告大慧：「非言語是，亦非所說。何以故？第一義者是聖樂處，因言而入，非即是言。第一義者是聖智內自證境，非言語分別智境，言語分別不能顯示。大慧！言語者起滅動搖展轉因緣生，若展轉緣生，于第一義不能顯示。第一義者無自他相，言語有相不能顯示。第一義者但唯自心，種種外想悉皆無有，言語分別不能顯示。是故，大慧！應當遠離言語分別。」
爾時世尊重說頌言：
「諸法無自性， 亦復無言說； 不見空空義， 愚夫故流轉。 一切法無性， 離語言分別； 諸有如夢化， 非生死涅槃。 如王及長者， 為令諸子喜； 先示相似物， 后賜真實者。 我今亦復然， 先說相似法； 后乃為其演， 自證實際法。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿為我說離一異、俱不俱、有無、非有無、常無常等，一切外道所不能行，自證聖智所行境界，遠離妄計自相共相，入于真實第一義境
【現代漢語翻譯】 現代漢語譯本 慧（Mahamati）再次說道：『世尊！言語和分別，是相同還是不同呢？』 佛說：『大慧（Mahamati）！既不是相同，也不是不同。為什麼呢？因為分別是因為言語而產生的，如果是不同的，那麼分別就不應該以言語為因；如果不是不同的，那麼言語就不應該能夠顯現意義。所以說，既不是相同，也不是不同。』 大慧（Mahamati）再次說道：『世尊！是言語本身是第一義（paramartha satya），還是所表達的內容是第一義（paramartha satya）呢？』 佛告訴大慧（Mahamati）：『既不是言語本身，也不是所表達的內容。為什麼呢？因為第一義（paramartha satya）是聖者所體驗的快樂之處，是通過言語而進入的，但並不是言語本身。第一義（paramartha satya）是聖智在內心自我證悟的境界，不是言語分別所能達到的境界，言語分別無法顯示它。大慧（Mahamati）！言語是生滅、動搖、流轉的因緣所生，如果是流轉的因緣所生，就無法顯示第一義（paramartha satya）。第一義（paramartha satya）沒有自相和他相，而言語有相，所以無法顯示。第一義（paramartha satya）僅僅是自心，種種外在的想像完全不存在，言語分別無法顯示它。因此，大慧（Mahamati）！應當遠離言語分別。』 這時，世尊再次說了偈頌： 『諸法沒有自性， 也無法用言語表達； 不明白空性的真義， 愚昧的人因此流轉。 一切法沒有自性， 遠離言語分別； 諸有如夢如幻， 非生死也非涅槃。 如同國王和長者， 爲了讓孩子們高興； 先展示相似的東西， 然後才給予真實的東西。 我現在也是這樣， 先說相似的法； 然後才為他們演說， 自我證悟的實際法。』 這時，大慧（Mahamati）菩薩摩訶薩（bodhisattva-mahasattva）再次對佛說：『世尊！愿您為我講說遠離一異、俱不俱、有無、非有無、常無常等，一切外道所不能行，只有自證聖智才能達到的境界，遠離妄想計度的自相和共相，進入真實的、第一義（paramartha satya）的境界。』
【English Translation】 English version Mahamati spoke again, saying: 'World Honored One! Are speech and discrimination the same or different?' The Buddha said: 'Mahamati! They are neither the same nor different. Why? Because discrimination arises from speech as its cause. If they were different, discrimination should not have speech as its cause. If they were not different, speech should not reveal meaning. Therefore, they are neither the same nor different.' Mahamati spoke again, saying: 'World Honored One! Is speech the ultimate truth (paramartha satya), or is what is spoken the ultimate truth (paramartha satya)?' The Buddha told Mahamati: 'Neither is speech, nor is what is spoken. Why? Because the ultimate truth (paramartha satya) is the place of bliss for the sages, entered through speech, but it is not speech itself. The ultimate truth (paramartha satya) is the realm of self-realization within the wisdom of the sages, not the realm of speech and discrimination. Speech and discrimination cannot reveal it. Mahamati! Speech arises from causes and conditions of arising, ceasing, moving, shaking, and transformation. If it arises from transforming conditions, it cannot reveal the ultimate truth (paramartha satya). The ultimate truth (paramartha satya) has no self-nature or other-nature, but speech has characteristics, so it cannot reveal it. The ultimate truth (paramartha satya) is only one's own mind; all kinds of external thoughts are completely absent. Speech and discrimination cannot reveal it. Therefore, Mahamati! You should stay away from speech and discrimination.' At that time, the World Honored One spoke again in verse: 'All dharmas have no self-nature, Nor can they be expressed in words; Not seeing the meaning of emptiness, Foolish people therefore transmigrate. All dharmas are without self-nature, Apart from speech and discrimination; All existences are like dreams and illusions, Neither birth and death nor nirvana. Like a king and an elder, To make their children happy; First showing similar things, Then giving the real ones. I am also like this now, First speaking of similar dharmas; Then expounding for them, The actual dharma of self-realization.' At that time, the Bodhisattva-Mahasattva (bodhisattva-mahasattva) Mahamati again said to the Buddha: 'World Honored One! I wish you would speak to me about that which is apart from one and different, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence, etc., which all the heretics cannot practice, the realm that only self-realized wisdom can reach, being apart from the self-nature and common-nature of deluded calculation, and entering into the true, ultimate truth (paramartha satya).'
，漸凈諸地入如來位，以無功用本願力故，如如意寶普現一切無邊境界，一切諸法皆是自心所見差別，令我及余諸菩薩等於如是等法，離妄計自性自共相見，速證阿耨多羅三藐三菩提，普令眾生具足圓滿一切功德。」
佛言：「大慧！善哉！善哉！汝哀愍世間請我此義，多所利益多所安樂。大慧！凡夫無智不知心量，妄習為因執著外物，分別一異、俱不俱、有無、非有無、常無常等一切自性。大慧！譬如群獸為渴所逼，于熱時焰而生水想，迷惑馳趣不知非水；愚癡凡夫亦復如是，無始戲論分別所熏，三毒燒心樂色境界，見生住滅取內外法，墮一異等執著之中。大慧！如乾闥婆城，非城非非城，無智之人無始時來，執著城種妄習熏故，而作城想。外道亦爾，以無始來妄習熏故，不能了達自心所現，著一異等種種言說。大慧！譬如有人夢見男女象馬車步、城邑園林種種嚴飾，覺已憶念彼不實事。大慧！汝意云何？如是之人是黠慧不？」
答言：「不也。」
「大慧！外道亦爾，惡見所噬不了唯心，執著一異有無等見。大慧！譬如畫像無高無下，愚夫妄見作高下想。未來外道亦復如是，惡見熏習妄心增長，執一異等自壞壞他，于離有無無生之論，亦說為無，此謗因果拔善根本，應知此人分別有無起自他見
【現代漢語翻譯】 現代漢語譯本：逐漸清凈各個階段的修行，進入如來的果位，憑藉無為而自然的本願力，就像如意寶珠一樣普遍顯現一切無邊的境界。一切諸法都是自心所見的差別顯現，使我和其他諸菩薩對於這些法，遠離虛妄的計度，不再執著自性、自共相，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），普遍使一切眾生具足圓滿一切功德。
佛說：『大慧（Mahamati）！說得好！說得好！你哀憐世間眾生，為他們請問我這個道理，能帶來許多利益，帶來許多安樂。大慧（Mahamati）！凡夫沒有智慧，不知道心的廣大，以虛妄的習氣為因，執著外在的事物，分別一和異、俱和不俱、有和無、非有和非無、常和無常等一切自性。大慧（Mahamati）！譬如一群野獸被幹渴所逼迫，在炎熱的時候看到熱氣升騰的景象，就以為是水而產生水的想法，迷惑地奔跑過去，卻不知道那不是水；愚癡的凡夫也是這樣，被無始以來的戲論分別所薰染，被貪嗔癡三毒燒灼內心，貪戀色等境界，見到生住滅，執取內外之法，墮入一異等的執著之中。大慧（Mahamati）！就像乾闥婆城（Gandharva city），不是城也不是非城，沒有智慧的人從無始以來，執著于城這種概念的種子，被虛妄的習氣薰染，所以就產生了城的想法。外道也是這樣，因為無始以來的虛妄習氣薰染，不能了達一切都是自心所現，執著於一異等種種言說。大慧（Mahamati）！譬如有人在夢中見到男女、象馬車步、城邑園林種種莊嚴的景象，醒來后回憶起這些不真實的事情。大慧（Mahamati）！你認為怎麼樣？這樣的人是聰明有智慧的嗎？』
回答說：『不是的。』
『大慧（Mahamati）！外道也是這樣，被錯誤的見解所迷惑，不瞭解萬法唯心，執著於一異有無等見解。大慧（Mahamati）！譬如畫像沒有高低，愚蠢的人虛妄地認為有高低。未來的外道也是這樣，被錯誤的見解薰染，虛妄的心念增長，執著於一異等，自己毀壞自己，也毀壞他人，對於遠離有無、無生的理論，也說是沒有，這是誹謗因果，拔除善良的根本，應當知道這種人分別有無，生起自他和他的見解。
【English Translation】 English version: Gradually purifying all the stages of practice, entering the position of Tathagata (如來), relying on the effortless original vows, just like a Cintamani jewel (如意寶珠) universally manifesting all boundless realms. All dharmas are the differentiated manifestations seen by one's own mind, enabling me and other Bodhisattvas to be free from false calculations regarding these dharmas, no longer clinging to self-nature, self-common characteristics, and quickly attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment), universally enabling all sentient beings to be fully endowed with all merits.
The Buddha said: 'Mahamati (大慧)! Excellent! Excellent! You have compassion for the world and ask me about this meaning, which will bring much benefit and much happiness. Mahamati (大慧)! Ordinary people are without wisdom and do not know the measure of the mind. Due to false habits as the cause, they cling to external objects, distinguishing between one and different, both and not both, existence and non-existence, neither existence nor non-existence, permanence and impermanence, and all such natures. Mahamati (大慧)! For example, a herd of beasts, driven by thirst, in the heat of the day, see shimmering flames and think it is water, mistakenly rushing towards it, not knowing it is not water. Foolish ordinary people are also like this,薰染 by beginningless playful discriminations, their minds burned by the three poisons, delighting in the realm of form, seeing birth, abiding, and extinction, grasping at internal and external dharmas, falling into clinging to one and different, and so on. Mahamati (大慧)! Like a Gandharva city (乾闥婆城), which is neither a city nor not a city, ignorant people, from beginningless time, cling to the seed of the concept of a city, influenced by false habits, and thus imagine it to be a city. Externalists are also like this, because of the influence of beginningless false habits, they cannot understand that everything is a manifestation of their own mind, clinging to various expressions such as one and different. Mahamati (大慧)! For example, someone in a dream sees men and women, elephants, horses, carriages, infantry, cities, gardens, and various adornments, and upon awakening, remembers these unreal things. Mahamati (大慧)! What do you think? Is such a person wise and intelligent?'
He replied: 'No, they are not.'
'Mahamati (大慧)! Externalists are also like this, devoured by evil views, not understanding the principle of mind-only, clinging to views of one and different, existence and non-existence, and so on. Mahamati (大慧)! For example, a painting has no high or low, but foolish people falsely imagine high and low. Future externalists will also be like this, influenced by evil views, their false thoughts increasing, clinging to one and different, destroying themselves and destroying others. Regarding the theory of being apart from existence and non-existence, and non-origination, they also say that it does not exist. This is slandering cause and effect, uprooting the roots of goodness. It should be known that such people discriminate between existence and non-existence, giving rise to views of self and other.'
，當墮地獄，欲求勝法宜速遠離。大慧！譬如翳目見有毛輪，互相謂言此事希有。而此毛輪非有非無，見不見故。外道亦爾，惡見分別執著一異、俱不俱等，誹謗正法自陷陷他。大慧！譬如火輪實非是輪，愚夫取著非諸智者。外道亦爾，惡見樂欲執著一異、俱不俱等，一切法生。大慧！譬如水泡似玻璃珠；愚夫執實奔馳而取，然彼水泡，非珠非非珠，取不取故。外道亦爾，惡見分別習氣所熏，說非有為生壞於緣有。
「複次，大慧！立三種量已，于聖智內證離二自性法，起有性分別。大慧！諸修行者，轉心、意、識，離能所取，住如來地自證聖法，于有及無不起于想。大慧！諸修行者，若於境界起有無執，則著我人眾生壽者。大慧！一切諸法自相共相，是化佛說非法佛說。大慧！化佛說法但順愚夫所起之見，不為顯示自證聖智三昧樂境。大慧！譬如水中有樹影現，彼非影非非影，非樹形非非樹形。外道亦爾，諸見所熏不了自心，於一異等而生分別。大慧！譬如明鏡無有分別，隨順眾緣現諸色像，彼非像非非像而見像非像，愚夫分別而作像想。外道亦爾，于自心所現種種形像，而執一異俱不俱相。大慧！譬如谷響，依于風水人等音聲和合而起，彼非有非無，以聞聲非聲故。外道亦爾，自心分別熏習力故，起於一異
【現代漢語翻譯】 現代漢語譯本：墮入地獄，想要尋求殊勝之法就應該迅速遠離這些邪見。大慧（Mahamati）！譬如患有眼翳的人看到有毛髮之輪，互相告知此事稀有。而這毛髮之輪非有非無，因為既能看見又不能看見。外道也是這樣，以惡劣的見解分別執著於一異、俱不俱等，誹謗正法，自己受害也陷害他人。大慧！譬如火輪實際上不是真正的輪子，愚蠢的人執著它，但智者不會。外道也是這樣，以惡劣的見解和慾望執著於一異、俱不俱等，從而產生一切法。大慧！譬如水泡看起來像玻璃珠；愚蠢的人認為它是真實的，奔跑著去取，然而那水泡，非珠也非非珠，因為可以取也可以不取。外道也是這樣，被惡劣見解的分別習氣所薰染，說非有為法生起和壞滅依賴於因緣。
再次，大慧！建立三種量之後，對於聖智的內在證悟，遠離二種自性之法，卻生起有性的分別。大慧！修行者，轉化心、意、識，遠離能取和所取，安住于如來地，親自證悟聖法，對於有和無不起任何想法。大慧！修行者，如果在境界中生起有無的執著，就會執著於我、人、眾生、壽者。大慧！一切諸法的自相和共相，是化佛（Nirmanakaya Buddha）所說，不是法佛（Dharmakaya Buddha）所說。大慧！化佛說法只是順應愚夫所產生的見解，不是爲了顯示自證聖智的三昧（Samadhi）之樂境。大慧！譬如水中顯現樹的影子，那影子非影也非非影，非樹形也非非樹形。外道也是這樣，被各種見解所薰染，不瞭解自己的心，對於一異等而產生分別。大慧！譬如明鏡沒有分別，隨順各種因緣顯現各種色像，那不是像也不是非像，而看見的像也非像，愚蠢的人分別而產生像的念頭。外道也是這樣，對於自己心中所顯現的種種形像，而執著於一異、俱不俱的相。大慧！譬如山谷的迴響，依賴於風、水、人等音聲的和合而產生，它非有也非無，因為聽到的聲音也非聲音。外道也是這樣，由於自心分別的熏習力量，而生起一異。
【English Translation】 English version: Falling into hell, one should quickly distance oneself from perverse views if one desires to seek the supreme Dharma. Mahamati! For example, someone with blurred vision sees hairy wheels and they tell each other that this is a rare thing. But these hairy wheels are neither existent nor non-existent, because they are both seen and not seen. Externalists are also like this, with perverse views, they discriminate and cling to oneness and otherness, both and neither, etc., slandering the true Dharma, harming themselves and others. Mahamati! For example, a fire wheel is not really a wheel, foolish people cling to it, but not the wise. Externalists are also like this, with perverse views and desires, they cling to oneness and otherness, both and neither, etc., and thus all dharmas arise. Mahamati! For example, a water bubble looks like a glass bead; foolish people think it is real and run to take it, but that water bubble is neither a bead nor not a bead, because it can be taken or not taken. Externalists are also like this, influenced by the habitual tendencies of perverse views, they say that conditioned dharmas arise and perish depending on conditions.
Furthermore, Mahamati! After establishing the three kinds of proof, regarding the inner realization of the wisdom of the sages, apart from the two self-natures of dharmas, they give rise to discrimination of existence. Mahamati! Practitioners, transforming their mind, thought, and consciousness, separating from the grasper and the grasped, abiding in the Tathagata-ground, personally realize the sacred Dharma, and do not give rise to thoughts of existence and non-existence. Mahamati! Practitioners, if they give rise to clinging to existence and non-existence in the realm of objects, then they cling to self, person, sentient being, and life. Mahamati! The self-characteristics and common characteristics of all dharmas are spoken by the Nirmanakaya Buddha (Transformation Body Buddha), not by the Dharmakaya Buddha (Dharma Body Buddha). Mahamati! The Nirmanakaya Buddha speaks the Dharma only to accord with the views that arise in foolish people, not to reveal the blissful state of Samadhi (concentration) of self-realized sacred wisdom. Mahamati! For example, in the water, the shadow of a tree appears, that shadow is neither a shadow nor not a shadow, neither the shape of a tree nor not the shape of a tree. Externalists are also like this, influenced by various views, not understanding their own mind, they give rise to discrimination regarding oneness and otherness, etc. Mahamati! For example, a clear mirror has no discrimination, it manifests various forms and images in accordance with various conditions, that is neither an image nor not an image, and the image that is seen is not an image, foolish people discriminate and give rise to the thought of an image. Externalists are also like this, regarding the various forms and images that appear in their own mind, they cling to the characteristics of oneness and otherness, both and neither. Mahamati! For example, an echo in a valley arises depending on the combination of sounds of wind, water, people, etc., it is neither existent nor non-existent, because the sound that is heard is not a sound. Externalists are also like this, due to the power of the habitual tendencies of discrimination in their own mind, they give rise to oneness and otherness.
、俱不俱見。大慧！譬如大地無草木處，日光照觸焰水波動，彼非有非無，以倒想非想故。愚癡凡夫亦復如是，無始戲論惡習所熏，于聖智自證法性門中，見生住滅一異有無俱不俱性。大慧！譬如木人及以起尸，以毗舍阇、機關力故，動搖運轉云爲不絕，無智之人取以為實。愚癡凡夫亦復如是，隨逐外道起諸惡見，著一異等虛妄言說。是故大慧！當於聖智所證法中，離生住滅、一異、有無、俱不俱等一切分別。」
爾時世尊重說頌言：
「諸識蘊有五， 猶如水樹影； 所見如幻夢， 不應妄分別。 三有如陽焰， 幻夢及毛輪； 若能如是觀， 究竟得解脫。 譬如熱時焰， 動轉迷亂心； 渴獸取為水， 而實無水事。 如是識種子， 動轉見境界； 如翳者所見， 愚夫生執著。 無始生死中， 執著所緣覆； 退舍令出離， 如因㨝出㨝。 幻咒機所作， 浮雲夢電光； 觀世恒如是， 永斷三相續。 此中無所有， 如空中陽焰； 如是知諸法， 則為無所知。 諸蘊如毛輪， 于中妄分別； 唯假施設名， 求相不可得。 如畫垂髮幻， 夢乾闥婆城； 火輪熱時焰， 實無而見有。 如是常無常， 一異俱不俱
【現代漢語翻譯】 現代漢語譯本： 『俱不俱見』（同時存在和不存在的觀點）。大慧（Mahamati）！譬如在大地上沒有草木的地方，陽光照射導致熱氣蒸騰，看起來像水波盪漾，那既非真實存在也非完全不存在，因為那是由於顛倒的想像和錯誤的認知造成的。愚癡的凡夫也是如此，受到無始以來的戲論和惡習的薰染，在聖智所證悟的自證法性之門中，看到生、住、滅、一、異、有、無、俱（同時存在）、不俱（同時不存在）等各種性質。 大慧（Mahamati）！譬如木偶人和殭屍，由於毗舍阇（pisaca，惡鬼）和機關的力量，能夠動搖運轉，行為不絕，沒有智慧的人卻以為那是真實的。愚癡的凡夫也是如此，隨從外道而產生各種錯誤的見解，執著於一、異等虛妄的言說。所以，大慧（Mahamati）！應當在聖智所證悟的法中，遠離生、住、滅、一、異、有、無、俱（同時存在）、不俱（同時不存在）等一切分別。』 這時，世尊又說了偈頌： 『諸識蘊有五，猶如水樹影； 所見如幻夢，不應妄分別。 三有如陽焰，幻夢及毛輪； 若能如是觀，究竟得解脫。 譬如熱時焰，動轉迷亂心； 渴獸取為水，而實無水事。 如是識種子，動轉見境界； 如翳者所見，愚夫生執著。 無始生死中，執著所緣覆； 退舍令出離，如因㨝出㨝。 幻咒機所作，浮雲夢電光； 觀世恒如是，永斷三相續。 此中無所有，如空中陽焰； 如是知諸法，則為無所知。 諸蘊如毛輪，于中妄分別； 唯假施設名，求相不可得。 如畫垂髮幻，夢乾闥婆城（Gandharva-pura，天上的城市）； 火輪熱時焰，實無而見有。 如是常無常，一異俱不俱
【English Translation】 English version: 『Both-together-and-not-together views.』 Mahamati! It is like the shimmering of water in the sunlight on a ground where there are no trees; it is neither there nor not there, because of inverted imagination and non-imagination. Thus, it is with the ignorant common people, who,薰染 by the habit-energy of beginningless playful thoughts, see in the Dharma of self-realisation attained by noble wisdom, birth, abiding, destruction, oneness, otherness, being, non-being, both-together and not-together. Mahamati! It is like wooden figures and corpses which, by the power of pisacas (evil spirits) and mechanical contrivances, are made to move and act without cessation; the unintelligent take them to be real. Thus, it is with the ignorant common people who, following after the heretics, give rise to various evil views, clinging to the false assertions of oneness, otherness, etc. Therefore, Mahamati! In the Dharma realised by noble wisdom, one should keep away from all discriminations of birth, abiding, destruction, oneness, otherness, being, non-being, both-together, not-together, etc.』 Then the World-Honoured One recited these verses: 『The skandhas (aggregates) of consciousness are five, Like a reflection of water and trees; What is seen is like a phantom or a dream, One should not discriminate falsely. The triple world is like a heat-haze, A phantom, a dream, or a whirling firebrand; If one can see it in this way, One will ultimately attain liberation. Like a heat-haze in the hot season, Moving and confusing the mind; A thirsty animal takes it for water, But in reality, there is no water there. Thus, the seeds of consciousness, Moving, see a world of objects; Like what is seen by one with cataracts, The ignorant give rise to attachment. In beginningless birth-and-death, Attachment to what is grasped covers one; Withdraw and abandon it, let it go forth, Like extracting a thorn with a thorn. Illusions, spells, mechanical contrivances, Fleeting clouds, dreams, lightning flashes; View the world as constantly thus, And forever cut off the three continuities. In this, there is nothing at all, Like a heat-haze in the sky; Knowing all dharmas (phenomena) thus, Is to know nothing at all. The skandhas (aggregates) are like a whirling firebrand, In which one falsely discriminates; Only names are provisionally assigned, Seeking their characteristics, one cannot find them. Like a painted hanging hair, a phantom, A dream, a Gandharva-pura (city of celestial musicians); A fire-wheel, a heat-haze, In reality, not there, but seen as there. Thus, permanence and impermanence, Oneness, otherness, both-together, not-together
； 無始繫縛故， 愚夫妄分別。 明鏡水凈眼， 摩尼妙寶珠； 于中現色像， 而實無所有。 心識亦如是， 普現眾色相； 如夢空中焰， 亦如石女兒。
「複次，大慧！諸佛說法離於四句。謂離一異、俱不俱及有無等建立誹謗。大慧！諸佛說法以諦、緣起、滅、道、解脫而為其首，非與勝性、自在、宿作、自然、時、微塵等而共相應。大慧！諸佛說法為凈惑智二種障故，次第令住一百八句無相法中，而善分別諸乘地相，猶如商主善導眾人。
「複次，大慧！有四種禪。何等為四？謂：愚夫所行禪，觀察義禪，攀緣真如禪，諸如來禪。大慧！云何愚夫所行禪，謂聲聞緣覺諸修行者，知人無我，見自他身骨鎖相連，皆是無常苦不凈相。如是觀察堅著不捨，漸次增勝至無想滅定，是名愚夫所行禪。云何觀察義禪？謂知自共相人無我已，亦離外道自他俱作，於法無我諸地相義，隨順觀察，是名觀察義禪。云何攀緣真如禪？謂若分別無我有二是虛妄念，若如實知彼念不起，是名攀緣真如禪。云何諸如來禪？謂入佛地住自證聖智三種樂，為諸眾生作不思議事，是名諸如來禪。」
爾時世尊重說頌言：
「愚夫所行禪， 觀察義相禪， 攀緣真如禪， 如來清凈禪。
【現代漢語翻譯】 現代漢語譯本： 無始以來的繫縛的緣故，愚昧的人才會妄加分別。 就像明鏡、清水、清凈的眼睛，以及摩尼（Maṇi）妙寶珠； 其中顯現各種色相，但實際上什麼也沒有。 心識也是這樣，普遍顯現各種色相； 就像夢中的火焰，也像石女兒一樣（虛幻）。
『再者，大慧（Mahāmati）！諸佛說法遠離四句分別。也就是遠離一異、俱不俱以及有無等建立和誹謗。大慧（Mahāmati）！諸佛說法以諦、緣起、滅、道、解脫作為開端，不與勝性、自在、宿作、自然、時、微塵等相應。大慧（Mahāmati）！諸佛說法是爲了清凈惑障和智障這兩種障礙，次第引導眾生安住於一百零八句無相法中，從而善於分別各種乘的地相，就像商隊首領善於引導眾人一樣。
『再者，大慧（Mahāmati）！有四種禪。哪四種呢？分別是：愚夫所行禪，觀察義禪，攀緣真如禪，諸如來禪。大慧（Mahāmati）！什麼是愚夫所行禪呢？是指聲聞、緣覺等修行者，了知人無我，見到自己和他人身體的骨骼連線在一起，都是無常、苦、不凈的。像這樣觀察並執著不捨，逐漸增進直至進入無想定和滅盡定，這叫做愚夫所行禪。什麼是觀察義禪呢？是指了知自相和共相，了知人無我之後，也遠離外道所說的自作、他作、俱作等觀點，對於法無我的各種地相和意義，隨順觀察，這叫做觀察義禪。什麼是攀緣真如禪呢？是指如果分別無我和有我是虛妄的念頭，如果如實地知道這些念頭不起，這叫做攀緣真如禪。什麼是諸如來禪呢？是指進入佛地，安住于自證聖智的三種快樂，為眾生做不可思議的事情，這叫做諸如來禪。』
這時，世尊又說了偈頌：
『愚夫所行禪，觀察義相禪，攀緣真如禪，如來清凈禪。
【English Translation】 English version: Because of beginningless bondage, Fools make false discriminations. Like a clear mirror, pure water, clear eyes, And a Mani (Maṇi) jewel; In them appear various forms and images, But in reality, there is nothing there. Consciousness is also like this, Universally manifesting various forms and appearances; Like a flame in a dream, or like a barren woman's child.
『Furthermore, Mahāmati (Mahāmati)! The Buddhas' teachings are free from the four propositions. That is, they are free from assertions and negations of oneness and otherness, both and neither, existence and non-existence. Mahāmati (Mahāmati)! The Buddhas' teachings begin with truth, dependent origination, cessation, the path, and liberation, and are not associated with primordial substance, self-existence, karma, nature, time, or atoms. Mahāmati (Mahāmati)! The Buddhas' teachings are for the purpose of purifying the two kinds of hindrances, the hindrances of affliction and the hindrances of knowledge, gradually leading beings to abide in the one hundred and eight phrases of the signless Dharma, and thereby skillfully distinguishing the characteristics of the various vehicles and stages, just as a caravan leader skillfully guides the people.
『Furthermore, Mahāmati (Mahāmati)! There are four kinds of Dhyana (meditation). What are the four? They are: the Dhyana practiced by fools, the Dhyana of examining meaning, the Dhyana of clinging to Suchness, and the Dhyana of the Tathagatas. Mahāmati (Mahāmati)! What is the Dhyana practiced by fools? It refers to the practitioners of Sravakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) who understand the absence of a personal self, and see their own and others' bodies as skeletons connected together, all being impermanent, suffering, and impure. They observe in this way and cling to it without letting go, gradually increasing until they enter the state of non-thought and cessation, this is called the Dhyana practiced by fools. What is the Dhyana of examining meaning? It refers to knowing the self-characteristics and common characteristics, and after knowing the absence of a personal self, also being free from the views of self-caused, other-caused, or both-caused as taught by the heretics. Regarding the various stages and meanings of the absence of a Dharma self, they observe in accordance with them, this is called the Dhyana of examining meaning. What is the Dhyana of clinging to Suchness? It refers to if one discriminates the absence of self and the presence of self as false thoughts, if one truly knows that these thoughts do not arise, this is called the Dhyana of clinging to Suchness. What is the Dhyana of the Tathagatas? It refers to entering the Buddha-ground, abiding in the three kinds of bliss of self-realized wisdom, and doing inconceivable things for sentient beings, this is called the Dhyana of the Tathagatas.』
At that time, the World Honored One spoke in verse:
『The Dhyana practiced by fools, the Dhyana of examining meaning, The Dhyana of clinging to Suchness, the pure Dhyana of the Tathagatas.
修行者在定， 觀見日月形， 波頭摩深險， 虛空火及畫， 如是種種相， 墮于外道法； 亦墮于聲聞， 辟支佛境界。 舍離此一切， 住于無所緣； 是則能隨入， 如如真實相。 十方諸國土， 所有無量佛； 悉引光明手， 而摩是人頂。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！諸佛如來所說涅槃，說何等法名為涅槃？」
佛告大慧：「一切識自性習氣，及藏識、意、意識見習轉已，我及諸佛說名涅槃，即是諸法性空境界。複次，大慧！涅槃者，自證聖智所行境界，遠離斷常及以有無。云何非常？謂離自相共相諸分別故。云何非斷？謂去來現在一切聖者自證智所行故。複次，大慧！大般涅槃不壞不死，若死者應更受生，若壞者應是有為，是故涅槃不壞不死，諸修行者之所歸趣。複次，大慧！無舍無得故，非斷非常故，不一不異故，說名涅槃。複次，大慧！聲聞緣覺知自共相舍離憒鬧，不生顛倒不起分別，彼于其中生涅槃想。
「複次，大慧！有二種自性相。何者為二？謂：執著言說自性相，執著諸法自性相。執著言說自性相者，以無始戲論執著言說習氣故起。執著諸法自性相者，以不覺自心所現故起。
「複次，大慧！諸佛有二種加持，持
【現代漢語翻譯】 現代漢語譯本 修行者在禪定中，觀看到日月星辰的形狀，以及波頭摩（Padma，蓮花）的深險景象，虛空中的火焰和圖畫等種種現象，如果執著于這些，就會墮入外道之法；也會墮入聲聞乘、辟支佛（Pratyekabuddha，獨覺佛）的境界。 捨棄這一切，安住于無所緣的狀態；這樣才能隨順進入如如（Tathata，真如）的真實相。 十方所有國土中，所有的無量諸佛；都會伸出光明之手，來摩頂這個人。
這時，大慧菩薩摩訶薩（Mahasattva，大菩薩）又對佛說：『世尊！諸佛如來說的涅槃（Nirvana，寂滅），所說的何種法名為涅槃呢？』
佛告訴大慧：『一切識（Vijnana，了別）的自性習氣，以及藏識（Alaya-vijnana，阿賴耶識）、意（Manas，末那識）、意識（Vijnana，了別識）的見習都轉變之後，我和諸佛就說這是涅槃，也就是諸法性空的境界。』 『再者，大慧！涅槃是自證聖智所行境界，遠離斷見和常見以及有和無的執著。』 『為什麼說不是常見呢？因為遠離了自相和共相的種種分別。』 『為什麼說不是斷見呢？因為過去、現在、未來一切聖者都是以自證智來證行的。』 『再者，大慧！大般涅槃是不壞不死的，如果會死，就應該再次受生，如果會壞，就應該是有為法，所以涅槃是不壞不死的，是所有修行者所歸向的目標。』 『再者，大慧！因為沒有捨棄也沒有獲得，所以不是斷見也不是常見，因為不一也不異，所以稱為涅槃。』 『再者，大慧！聲聞乘和緣覺乘的人知道自相和共相，舍離憒鬧，不生顛倒，不起分別，他們就在其中產生涅槃的想念。』
『再者，大慧！有兩種自性相。哪兩種呢？就是：執著言說自性相，執著諸法自性相。』 『執著言說自性相，是因為無始以來的戲論，執著言說的習氣而產生的。執著諸法自性相，是因為不覺知是自心所顯現而產生的。』
『再者，大慧！諸佛有兩種加持，』
【English Translation】 English version A practitioner in meditation, sees the forms of the sun and moon, The depths and dangers of Padma (lotus), the fire and paintings in the void, Such various appearances, fall into the paths of externalists; Also fall into the realms of Sravakas (voice-hearers), and Pratyekabuddhas (solitary Buddhas). Abandoning all of these, dwelling in that which has no object of thought; Then one can enter into, the true aspect of Suchness (Tathata). The countless Buddhas in all the lands of the ten directions; All extend their hands of light, and rub the crown of this person's head.'
At that time, Mahamati (Great Wisdom) Bodhisattva-Mahasattva (Great Being) again said to the Buddha: 'World Honored One! The Nirvana (extinction) spoken of by the Buddhas-Tathagatas (Thus Come Ones), what Dharma (teaching) is spoken of as Nirvana?'
The Buddha told Mahamati: 'When all the habitual tendencies of the self-nature of consciousness (Vijnana), and the tendencies of the Alaya-vijnana (storehouse consciousness), Manas (mind), and Vijnana (consciousness) are transformed, I and the Buddhas call this Nirvana, which is the realm of the emptiness of the nature of all Dharmas (phenomena).' 'Furthermore, Mahamati! Nirvana is the realm practiced by self-realized noble wisdom, far from the views of permanence and annihilation, and from attachment to existence and non-existence.' 'Why is it not permanent? Because it is free from all discriminations of self-nature and common nature.' 'Why is it not annihilation? Because it is practiced by the self-realized wisdom of all noble ones in the past, present, and future.' 'Furthermore, Mahamati! Great Nirvana is imperishable and immortal; if it were to die, it should be reborn again; if it were to perish, it should be conditioned; therefore, Nirvana is imperishable and immortal, the goal to which all practitioners return.' 'Furthermore, Mahamati! Because there is no abandonment and no attainment, it is neither annihilation nor permanence; because it is neither one nor different, it is called Nirvana.' 'Furthermore, Mahamati! Sravakas (voice-hearers) and Pratyekabuddhas (solitary Buddhas) know the self-nature and common nature, abandon confusion and noise, do not give rise to delusion, and do not create discriminations; they generate the thought of Nirvana within that.'
'Furthermore, Mahamati! There are two kinds of self-nature appearances. Which two? They are: attachment to the self-nature appearance of speech, and attachment to the self-nature appearance of all Dharmas (phenomena).' 'Attachment to the self-nature appearance of speech arises from beginningless playful attachment to the habitual tendencies of speech. Attachment to the self-nature appearance of all Dharmas (phenomena) arises from not realizing that it is manifested by one's own mind.'
'Furthermore, Mahamati! The Buddhas have two kinds of blessings,'
諸菩薩，令頂禮佛足請問眾義。云何為二？謂：令入三昧，及身現其前手灌其頂。大慧！初地菩薩摩訶薩蒙諸佛持力故，入菩薩大乘光明定，入已十方諸佛普現其前身語加持，如金剛藏及余成就如是功德相菩薩摩訶薩者是。大慧！此菩薩摩訶薩蒙佛持力入三昧已，于百千劫集諸善根，漸入諸地，善能通達治所治相，至法雲地處大蓮花微妙宮殿，坐于寶座，同類菩薩所共圍繞，首戴寶冠身如黃金，瞻卜花色如盛滿月，放大光明，十方諸佛舒蓮花手，于其座上而灌其頂。如轉輪王太子受灌頂已而得自在，此諸菩薩亦復如是，是名為二。諸菩薩摩訶薩為二種持之所持故，即能親見一切諸佛，異則不能。複次，大慧！諸菩薩摩訶薩入於三昧現通說法，如是一切皆由諸佛二種持力。大慧！若諸菩薩離佛加持能說法者，則諸凡夫亦應能說。大慧！山林草樹城郭宮殿及諸樂器，如來至處，以佛持力尚演法音，況有心者，聾盲瘖啞離苦解脫。大慧！如來持力有如是等廣大作用。」
大慧菩薩復白佛言：「何故如來以其持力，令諸菩薩入於三昧及殊勝地中手灌其頂？」
佛言：「大慧！為欲令其遠離魔業諸煩惱故，為令不墮聲聞地故，為令速入如來地故，令所得法倍增長故，是故諸佛以加持力持諸菩薩。大慧！若不如是，彼
【現代漢語翻譯】 現代漢語譯本 諸位菩薩，（佛）讓他們頂禮佛足，請問各種義理。什麼是二種（持力）？即：令（菩薩）進入三昧（Samadhi，禪定），以及（諸佛）現身於其前，用手灌頂。大慧（Mahamati，菩薩名）！初地菩薩摩訶薩（Mahasattva，大菩薩）蒙受諸佛的持力，進入菩薩大乘光明定。進入此定后，十方諸佛普遍顯現在他們面前，以身語加持，就像金剛藏（Vajragarbha，菩薩名）以及其他成就如此功德相的菩薩摩訶薩一樣。大慧！這些菩薩摩訶薩蒙受佛的持力進入三昧后，于百千劫中積聚各種善根，逐漸進入各個菩薩階位（地），善於通達能治與所治之相，到達法雲地（Dharmamegha，菩薩十地之一），安住于大蓮花微妙宮殿中，坐在寶座上，被同類的菩薩們共同圍繞，頭戴寶冠，身如黃金，顏色像瞻卜花（Campaka，一種黃色花）一樣，如盛滿的月亮，放出大光明。十方諸佛伸出蓮花手，在其座上為他們灌頂。如同轉輪王（Chakravartin，擁有統治世界的理想明君）的太子接受灌頂后獲得自在一樣，這些菩薩也是如此，這被稱為二種（持力）。諸位菩薩摩訶薩因為被這兩種持力所持，才能親眼見到一切諸佛，否則就不能。此外，大慧！諸位菩薩摩訶薩進入三昧，顯現神通說法，像這樣的一切都是由於諸佛的兩種持力。大慧！如果諸位菩薩離開佛的加持就能說法，那麼所有凡夫也應該能說法。大慧！山林草樹、城郭宮殿以及各種樂器，如來（Tathagata，佛的稱號之一）到達之處，憑藉佛的持力尚且能演說妙法之音，更何況有心識的眾生，（能夠）聾盲瘖啞，脫離痛苦，獲得解脫。大慧！如來的持力有如此等等廣大的作用。 大慧菩薩又對佛說：『為什麼如來用他的持力，令諸位菩薩進入三昧以及殊勝的菩薩階位中，用手為他們灌頂？』 佛說：『大慧！爲了讓他們遠離魔業和各種煩惱，爲了讓他們不墮入聲聞（Sravaka，小乘佛教徒）的境界，爲了讓他們迅速進入如來地（Tathagatabhumi，佛的境界），令他們所獲得的法倍加增長，所以諸佛用加持力來護持諸位菩薩。大慧！如果不是這樣，他們……』
【English Translation】 English version O Bodhisattvas, (the Buddha) instructs them to prostrate at the Buddha's feet and inquire about various meanings. What are the two (powers of sustenance)? They are: causing (Bodhisattvas) to enter Samadhi (concentration), and (the Buddhas) appearing before them, anointing their heads with their hands. Mahamati! Bodhisattva-Mahasattvas of the first ground, through the sustaining power of the Buddhas, enter the Bodhisattva Mahayana Light Concentration. Having entered it, the Buddhas of the ten directions universally appear before them, blessing them with body and speech, just like Vajragarbha and other Bodhisattva-Mahasattvas who have attained such meritorious qualities. Mahamati! These Bodhisattva-Mahasattvas, having entered Samadhi through the sustaining power of the Buddha, accumulate various roots of goodness over hundreds of thousands of kalpas (aeons), gradually entering the various Bodhisattva stages (grounds), skillfully understanding the aspects of what can be cured and what needs to be cured, reaching the Dharmamegha ground (Cloud of Dharma, the tenth Bodhisattva ground), dwelling in a great lotus exquisite palace, sitting on a jeweled throne, surrounded by Bodhisattvas of the same kind, wearing jeweled crowns, their bodies like gold, their color like Campaka flowers, like a full moon, emitting great light. The Buddhas of the ten directions extend their lotus hands and anoint their heads on their thrones. Just as the crown prince of a Chakravartin (wheel-turning king, an ideal ruler) gains freedom after receiving the anointment, so too are these Bodhisattvas, this is called the two (powers of sustenance). Because Bodhisattva-Mahasattvas are sustained by these two kinds of sustaining power, they can personally see all the Buddhas, otherwise they cannot. Furthermore, Mahamati! Bodhisattva-Mahasattvas enter Samadhi, manifest supernatural powers, and preach the Dharma; all of this is due to the two kinds of sustaining power of the Buddhas. Mahamati! If Bodhisattvas could preach the Dharma without the Buddha's blessing, then all ordinary people should also be able to preach it. Mahamati! Mountains, forests, grasses, trees, cities, palaces, and various musical instruments, in the places where the Tathagata arrives, can still expound the Dharma sound through the Buddha's sustaining power, let alone sentient beings, (who can) be deaf, blind, mute, and liberated from suffering. Mahamati! The Tathagata's sustaining power has such vast functions. Mahamati Bodhisattva then said to the Buddha: 'Why does the Tathagata use his sustaining power to cause Bodhisattvas to enter Samadhi and the superior Bodhisattva stages, and anoint their heads with his hands?' The Buddha said: 'Mahamati! In order to keep them away from the works of demons and various afflictions, in order to prevent them from falling into the realm of Sravakas (Hearers, followers of the Hinayana), in order to enable them to quickly enter the Tathagatabhumi (Buddha-ground, the state of Buddhahood), and to make the Dharma they have attained increase many times over, therefore the Buddhas use their power of blessing to sustain the Bodhisattvas. Mahamati! If it were not so, they...'
菩薩便墮外道及以聲聞魔境之中，則不能得無上菩提，是故如來以加持力攝諸菩薩。」
爾時世尊重說頌言：
「世尊清凈愿， 有大加持力； 初地十地中， 三昧及灌頂。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！佛說緣起，是由作起非自體起。外道亦說勝性、自在、時、我、微塵生於諸法。今佛世尊，但以異名說作緣起，非義有別。世尊！外道亦說以作者故從無生有；世尊亦說以因緣故一切諸法本無而生、生已歸滅，如佛所說，無明緣行乃至老死，此說無因非說有因。世尊說言此有故彼有，若一時建立非次第相待者，其義不成。是故外道說勝，非如來也。何以故？外道說因不從緣生而有所生。世尊所說，果待于因因復待因，如是展轉成無窮過。又此有故彼有者，則無有因。」
佛言：「大慧！我了諸法唯心所現，無能取所取，說此有故彼有，非是無因及因緣過失。大慧！若不了諸法唯心所現，計有能取及以所取，執著外境若有若無，彼有是過，非我所說。」
大慧菩薩復白佛言：「世尊有言說，故必有諸法；若無諸法，言依何起？」
佛言：「大慧！雖無諸法亦有言說，豈不現見龜毛、兔角、石女兒等，世人于中皆起言說。大慧！彼非有非非有，而有言說耳。大慧！
【現代漢語翻譯】 現代漢語譯本：如果菩薩墮入外道以及聲聞的魔境之中，就不能證得無上菩提。因此，如來以加持力攝受所有的菩薩。
這時，世尊再次說了偈頌：
『世尊清凈的誓願，具有強大的加持力；從初地到十地，都包含著三昧和灌頂。』
這時，大慧菩薩摩訶薩再次對佛說：『世尊！佛說緣起（pratītyasamutpāda，dependent origination），是由造作而生起，不是自體生起。外道也說勝性（pradhāna，primordial substance）、自在天（Īśvara，the Lord）、時間（kāla，time）、我（ātman，self）、微塵（paramāṇu，atoms）產生諸法。現在佛世尊，只是用不同的名稱來說緣起，意義上並沒有區別。世尊！外道也說因為有作者的緣故，所以從無生有；世尊也說因為有因緣的緣故，一切諸法本來沒有而生起，生起之後又歸於滅亡，如佛所說，無明緣行乃至老死，這種說法是說沒有原因，而不是說有原因。世尊說「此有故彼有」，如果是一時建立，而不是次第相待，那麼這個道理就不能成立。所以外道所說的勝性，不像如來說的緣起。為什麼呢？外道說因不從緣生，而能有所生。世尊所說，果依賴於因，因又依賴於因，這樣輾轉下去，就成了無窮的過失。而且「此有故彼有」，那麼就沒有最初的因了。』
佛說：『大慧！我了知諸法都是唯心所現，沒有能取和所取，所以說「此有故彼有」，這並不是沒有原因，也不是因緣的過失。大慧！如果不瞭解諸法都是唯心所現，認為有能取和所取，執著外境是有還是沒有，那就會有過失，這不是我所說的。』
大慧菩薩再次對佛說：『世尊有言說，所以必定有諸法；如果沒有諸法，言說又依據什麼而生起呢？』
佛說：『大慧！即使沒有諸法，也有言說。難道不是經常看到龜毛、兔角、石女兒等，世人對這些都會產生言說嗎？大慧！它們既不是有，也不是非有，但卻有言說。』
【English Translation】 English version: If a Bodhisattva falls into the paths of heretics or Śrāvakas (hearers) or the realm of Māras (demons), then they cannot attain Anuttarā-samyak-saṃbodhi (unsurpassed complete enlightenment). Therefore, the Tathāgata (the Thus-Gone One) gathers all Bodhisattvas by the power of his Adhiṣṭhāna (blessing).'
At that time, the World-Honored One spoke again in verse:
'The World-Honored One's pure vow, has great Adhiṣṭhāna power; from the first Bhūmi (stage) to the tenth Bhūmi, it includes Samādhi (concentration) and Abhiṣeka (initiation).'
At that time, Mahā-mati (Great Wisdom) Bodhisattva-Mahāsattva (great being) again said to the Buddha: 'World-Honored One! The Buddha speaks of Pratītyasamutpāda (dependent origination), which arises from action, not from self-origination. Heretics also speak of Pradhāna (primordial substance), Īśvara (the Lord), Kāla (time), Ātman (self), and Paramāṇu (atoms) as giving rise to all Dharmas (phenomena). Now, the World-Honored One Buddha, only uses different names to speak of Pratītyasamutpāda, but there is no difference in meaning. World-Honored One! Heretics also say that because there is a creator, things arise from nothing; the World-Honored One also says that because of causes and conditions, all Dharmas originally do not exist but arise, and after arising, they return to extinction, as the Buddha said, from ignorance to action, and so on to old age and death, this saying is saying that there is no cause, not that there is a cause. The World-Honored One says, 'This exists, therefore that exists,' if it is established at the same time, not in a sequential relationship, then the meaning cannot be established. Therefore, what the heretics say about Pradhāna is not like what the Tathāgata says.' Why? Heretics say that the cause does not arise from conditions, but something can arise. What the World-Honored One says is that the effect depends on the cause, and the cause depends on the cause, and so on, which becomes an infinite fault. Moreover, if 'this exists, therefore that exists,' then there is no original cause.'
The Buddha said: 'Mahā-mati! I understand that all Dharmas are only manifestations of the mind, without a perceiver or perceived, so I say, 'This exists, therefore that exists,' which is not without cause, nor is it the fault of causes and conditions. Mahā-mati! If you do not understand that all Dharmas are only manifestations of the mind, and you think there is a perceiver and perceived, clinging to external objects as existing or not existing, then there will be a fault, which is not what I said.'
Mahā-mati Bodhisattva again said to the Buddha: 'World-Honored One has speech, therefore there must be Dharmas; if there are no Dharmas, what does speech rely on to arise?'
The Buddha said: 'Mahā-mati! Even if there are no Dharmas, there is still speech. Do you not see turtle hair, rabbit horns, stone daughters, etc., people all generate speech about these? Mahā-mati! They are neither existent nor non-existent, but there is speech.'
如汝所說，有言說故有諸法者，此論則壞。大慧！非一切佛土皆有言說，言說者假安立耳。大慧！或有佛土瞪視顯法，或現異相，或復揚眉，或動目睛，或示微笑顰呻謦欬憶念動搖，以如是等而顯於法。大慧！如不瞬世界、妙香世界及普賢如來佛土之中，但瞪視不瞬，令諸菩薩獲無生法忍及諸勝三昧。大慧！非由言說而有諸法，此世界中蠅蟻等蟲，雖無言說成自事故。」
爾時世尊重說頌言：
「如虛空兔角， 及與石女兒； 無而有言說， 妄計法如是。 因緣和合中， 愚夫妄謂生； 不能如實解， 流轉於三有。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！所說常聲依何處說？」
佛言：「大慧！依妄法說，以諸妄法聖人亦現、然不顛倒。大慧！譬如陽焰、火輪、垂髮、乾闥婆城、夢幻映象，世無智者生顛倒解，有智不然，然非不現。大慧！妄法現時無量差別，然非無常。何以故？離有無故。云何離有無？一切愚夫種種解故，如恒河水有見不見，餓鬼不見不可言有，余所見故不可言無，聖于妄法離顛倒見。大慧！妄法是常，相不異故，非諸妄法有差別相，以分別故而有別異，是故妄法其體是常。大慧！云何而得妄法真實？謂諸聖者于妄法中不起顛倒，非顛倒覺；若於妄法有
【現代漢語翻譯】 現代漢語譯本： 『如你所說，因為有言語表達所以才有諸法存在，這種說法是不成立的。大慧（Mahamati）！並非所有的佛土都有言語表達，言語表達只是假借安立的。大慧（Mahamati）！有些佛土通過瞪視來顯現佛法，有些佛土顯現奇異的景象，有些佛土揚起眉毛，有些佛土轉動眼睛，有些佛土展示微笑、皺眉、呻吟、咳嗽、清嗓子、憶念、動搖等，以這些方式來顯現佛法。大慧（Mahamati）！比如在不瞬世界、妙香世界以及普賢（Samantabhadra）如來的佛土中，只是通過瞪視不眨眼，就讓菩薩們獲得無生法忍（anutpattika-dharma-ksanti）以及各種殊勝的三昧（samadhi）。大慧（Mahamati）！諸法的存在並非依賴於言語表達，在這個世界中，蒼蠅螞蟻等昆蟲，即使沒有言語表達也能完成它們的事情。』
這時，世尊（Bhagavan）再次用偈頌說道：
『就像虛空中的兔角，以及石女的兒子； 本來沒有卻用言語表達出來，愚昧的人就是這樣錯誤地認為法是存在的。 在因緣和合之中，愚蠢的人錯誤地認為是產生了什麼； 不能如實地理解，就會在三有（traiyadhvika）中流轉。』
這時，大慧（Mahamati）菩薩摩訶薩（bodhisattva-mahasattva）再次對佛說：『世尊（Bhagavan）！您所說的常聲是依據什麼來說的呢？』
佛說：『大慧（Mahamati）！是依據虛妄的法來說的，因為各種虛妄的法，聖人也會顯現，但不會產生顛倒的認識。大慧（Mahamati）！比如陽焰、火輪、垂髮、乾闥婆城（Gandharva city）、夢幻、映象，世上沒有智慧的人會產生顛倒的理解，有智慧的人則不會，但這並非說它們不顯現。大慧（Mahamati）！虛妄的法顯現時有無量的差別，但並非無常。為什麼呢？因為它們離開了有和無。怎樣離開有和無呢？因為一切愚蠢的人有各種不同的理解，比如恒河水，有些人能看見，有些人不能看見，餓鬼看不見，不能說它存在，其他人能看見，不能說它不存在，聖人對於虛妄的法，能遠離顛倒的見解。大慧（Mahamati）！虛妄的法是常，因為它的相沒有變化，並非各種虛妄的法有差別的相，因為分別的緣故才有了差別，所以虛妄的法其體是常。大慧（Mahamati）！怎樣才能獲得虛妄法的真實呢？就是指聖人們對於虛妄的法不起顛倒，沒有顛倒的覺知；如果在虛妄的法中』
【English Translation】 English version: 『As you say, if there are dharmas because there is speech, then this argument is flawed. Mahamati! Not all Buddha-lands have speech; speech is merely a provisional establishment. Mahamati! In some Buddha-lands, the Dharma is shown by staring, or by displaying extraordinary signs, or by raising eyebrows, or by moving the eyes, or by showing a smile, a frown, a groan, a cough, a clearing of the throat, recollection, agitation, and so on. Mahamati! In worlds like the Unblinking World, the Wonderful Fragrance World, and the Buddha-land of Samantabhadra (Universal Virtue), they simply stare without blinking, enabling the Bodhisattvas to attain the Acceptance of the Non-arising of Dharmas (anutpattika-dharma-ksanti) and various superior Samadhis (concentration). Mahamati! Dharmas do not exist because of speech. In this world, insects like flies and ants accomplish their tasks even without speech.』
At that time, the Bhagavan (World-Honored One) spoke again in verse:
『Like a rabbit's horn in the sky, and the son of a barren woman; Non-existent yet spoken of, fools thus falsely conceive of the Dharma. In the union of causes and conditions, fools mistakenly believe in birth; Unable to understand truthfully, they transmigrate in the Three Realms of Existence (traiyadhvika).』
Then, Mahamati (Great Wisdom) Bodhisattva-Mahasattva (Great Being) said to the Buddha: 『Bhagavan (Blessed One)! Upon what basis is the eternal sound you speak of based?』
The Buddha said: 『Mahamati! It is based on illusory dharmas. Even the wise perceive these illusory dharmas, but without inverted understanding. Mahamati! For example, mirages, fire wheels, falling hair, Gandharva (celestial musician) cities, dreams, and reflections—the unwise in the world develop inverted understandings, but the wise do not, yet these phenomena are not non-existent. Mahamati! Illusory dharmas manifest with countless differences, yet they are not impermanent. Why? Because they are apart from existence and non-existence. How are they apart from existence and non-existence? Because all fools have various understandings. For example, the water of the Ganges River—some see it, some do not. Ghosts do not see it, so it cannot be said to exist; others see it, so it cannot be said to not exist. The wise are free from inverted views regarding illusory dharmas. Mahamati! Illusory dharmas are eternal because their characteristics do not change. It is not that illusory dharmas have different characteristics; it is because of discrimination that differences arise. Therefore, the essence of illusory dharmas is eternal. Mahamati! How is the truth of illusory dharmas attained? It is when the wise do not develop inverted views or inverted awareness regarding illusory dharmas; if in illusory dharmas』
少分想，則非聖智；有少想者，當知則是愚夫戲論，非聖言說。
「大慧！若分別妄法是倒非倒，彼則成就二種種性，謂：聖種性，凡夫種性。大慧！聖種性者，彼復三種，謂：聲聞，緣覺，佛乘別故。大慧！云何愚夫分別妄法生聲聞乘種性？所謂計著自相共相。大慧！何謂復有愚夫分別妄法成緣覺乘種性？謂即執著自共相時離於憒鬧。大慧！何謂智人分別妄法而得成就佛乘種性？所謂了達一切唯是自心分別所見，無有外法。大慧！有諸愚夫分別妄法種種事物，決定如是、決定不異，此則成就生死乘性。大慧！彼妄法中種種事物，非即是物亦非非物。大慧！即彼妄法，諸聖智者，心、意、意識諸惡習氣自性法轉依故，即說此妄名為真如，是故真如離於心識，我今明瞭顯示此句，離分別者，悉離一切諸分別故。」
大慧菩薩白言：「世尊！所說妄法，為有為無？」
佛言：「如幻，無執著相故，若執著相體是有者，應不可轉，則諸緣起，應如外道說作者生。」
大慧又言：「若諸妄法同於幻者，此則當與余妄作因。」
佛言：「大慧！非諸幻事為妄惑因，以幻不生諸過惡故，以諸幻事無分別故。大慧！夫幻事者，從他明咒而得生起，非自分別過習力起，是故幻事不生過惡。大慧！此妄惑
【現代漢語翻譯】 現代漢語譯本： 如果只有少許的思量分別，那就不是聖者的智慧；有少許思量分別的人，應當知道這是愚夫的戲論，不是聖者的言說。
『大慧（Mahamati，菩薩名）！如果分別虛妄之法是顛倒或非顛倒，那他們就成就了兩種種性，即聖者的種性和凡夫的種性。大慧！聖者的種性又有三種，即聲聞（Sravaka，聽聞佛法而悟道的修行者），緣覺（Pratyekabuddha，通過自身觀察因緣而悟道的修行者），佛乘（Buddhayana，以成佛為目標的修行者），因為他們的道路不同。大慧！愚夫如何分別虛妄之法而生出聲聞乘的種性呢？就是執著於事物的自相和共相。大慧！什麼樣的愚夫分別虛妄之法而成就緣覺乘的種性呢？就是執著于自相和共相時，遠離喧鬧。大慧！智者如何分別虛妄之法而成就佛乘的種性呢？就是了達一切都是自己內心的分別所見，沒有外在的法。大慧！有些愚夫分別虛妄之法，認為種種事物一定是這樣、一定不會改變，這就成就了生死輪迴的乘性。大慧！那些虛妄之法中的種種事物，既不是實在的物體，也不是完全沒有物體。大慧！對於那些虛妄之法，聖智之人，因為心、意、意識的各種惡習氣自性得到轉化和依靠，所以就說這虛妄為真如（Tathata，事物的真實如是的狀態），因此真如是遠離心識的。我現在明白地顯示這個道理，遠離分別的人，就遠離了一切的分別。』
大慧菩薩（Mahamati Bodhisattva）問道：『世尊（Bhagavan，佛的尊稱）！您所說的虛妄之法，是存在還是不存在呢？』
佛說：『就像幻象一樣，沒有可以執著的相狀。如果執著于相狀，認為它的本體是存在的，那就應該不可改變，那麼諸法的緣起，就應該像外道所說的那樣，是由造物者所生。』
大慧又問：『如果諸虛妄之法和幻象一樣，那麼這就會成為其他虛妄的因。』
佛說：『大慧！幻象不是虛妄迷惑的因，因為幻象不會產生過失和罪惡，因為幻象沒有分別。大慧！幻象，是從他人的明咒而生起的，不是從自己的分別過失和習氣力量而生起的，所以幻象不會產生過失和罪惡。大慧！這虛妄迷惑
【English Translation】 English version: To have few thoughts is not the wisdom of the sages; those who have few thoughts should know that these are the playful arguments of fools, not the words of the sages.
『Mahamati! If they discriminate the false dharma as inverted or not inverted, then they accomplish two kinds of natures, namely: the nature of the sages and the nature of ordinary people. Mahamati! The nature of the sages is again of three kinds, namely: Sravaka (Disciples who attain enlightenment by hearing the teachings), Pratyekabuddha (Those who attain enlightenment on their own), and Buddhayana (The path of becoming a Buddha), because their paths are different. Mahamati! How do fools discriminate the false dharma and give rise to the nature of the Sravaka vehicle? It is by clinging to the self-aspect and the common-aspect of things. Mahamati! What kind of fools discriminate the false dharma and accomplish the nature of the Pratyekabuddha vehicle? It is when they cling to the self-aspect and the common-aspect, they stay away from the noise. Mahamati! How do wise people discriminate the false dharma and attain the nature of the Buddha vehicle? It is by realizing that everything is only seen by the discrimination of one's own mind, and there is no external dharma. Mahamati! Some fools discriminate the false dharma, thinking that various things are definitely like this and definitely will not change, and this accomplishes the nature of the cycle of birth and death. Mahamati! The various things in those false dharmas are neither exactly things nor not things. Mahamati! Regarding those false dharmas, the wise sages, because the self-nature of the various evil habits of mind, thought, and consciousness is transformed and relied upon, therefore they call this falsity as Tathata (Suchness, the true nature of things), therefore Tathata is apart from consciousness. I now clearly reveal this principle, those who are apart from discrimination are apart from all discriminations.』
Mahamati Bodhisattva asked: 『Bhagavan! What you said about the false dharma, does it exist or not?』
The Buddha said: 『Like an illusion, there is no aspect to cling to. If you cling to the aspect and think that its essence exists, then it should be unchangeable, then the arising of all dharmas should be like what the heretics say, that it is born from a creator.』
Mahamati asked again: 『If all false dharmas are like illusions, then this will become the cause of other falsities.』
The Buddha said: 『Mahamati! Illusions are not the cause of false delusion, because illusions do not produce faults and evils, because illusions have no discrimination. Mahamati! Illusions arise from the mantras of others, not from one's own discrimination, faults, and the power of habits, so illusions do not produce faults and evils. Mahamati! This false delusion
法，唯是愚夫心所執著，非諸聖者。」
爾時世尊重說頌言：
「聖不見妄法， 中間亦非實； 以妄即真故， 中間亦真實。 若離於妄法， 而有相生者； 此還即是妄， 如翳未清凈。
「複次，大慧！見諸法非幻無有相似，故說一切法如幻。」
大慧言：「世尊！為依執著種種幻相，言一切法猶如幻耶？為異依此執著顛倒相耶？若依執著種種幻相，言一切法猶如幻者，世尊！非一切法悉皆如幻。何以故？見種種色相不無因故。世尊！都無有因令種種色相顯現如幻。是故，世尊！不可說言依于執著種種幻相，言一切法與幻相似。」
佛言：「大慧！不依執著種種幻相，言一切法如幻。大慧！以一切法不實速滅如電，故說如幻。大慧！譬如電光見已即滅，世間凡愚悉皆現見一切諸法，依自分別自共相現亦復如是，以不能觀察無所有故，而妄計著種種色相。」
爾時世尊重說頌言：
「非幻無相似， 亦非有諸法； 不實速如電， 如幻應當知。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！如佛先說，一切諸法皆悉無生；又言如幻，將非所說前後相違？」
佛言：「大慧！無有相違。何以故？我了于生即是無生，唯是自心之所見故。若有若無
【現代漢語翻譯】 法，只是愚笨之人心中所執著的，並非聖者所執著。'
這時，世尊以偈頌說道：
'聖者不見虛妄之法，中間狀態也不是真實的； 因為虛妄即是真實，所以中間狀態也是真實的。 如果脫離了虛妄之法，而有事物產生； 這仍然是虛妄的，就像眼翳未清除一樣。'
'再者，大慧（Mahamati）！因為見到諸法並非幻象，也沒有相似之處，所以說一切法如幻。'
大慧（Mahamati）說：'世尊！是依據執著種種幻相，才說一切法猶如幻象嗎？還是另外依據執著顛倒之相呢？如果依據執著種種幻相，才說一切法猶如幻象，那麼，世尊！並非一切法都如幻象。為什麼呢？因為見到種種色相不是沒有原因的。世尊！根本沒有原因使種種色相顯現如幻象。所以，世尊！不能說依據執著種種幻相，才說一切法與幻象相似。'
佛說：'大慧（Mahamati）！不是依據執著種種幻相，才說一切法如幻象。大慧（Mahamati）！因為一切法不真實，迅速消滅如閃電，所以說如幻象。大慧（Mahamati）！譬如閃電的光芒，看見后立即消失，世間凡夫愚人都能親眼見到一切諸法，依據自己的分別，自相和共相顯現也是如此，因為不能觀察到無所有，所以妄加執著種種色相。'
這時，世尊以偈頌說道：
'並非幻象，也沒有相似之處，也不是有諸法； 不真實，迅速如閃電，應當知道如幻象。'
這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）又對佛說：'世尊！如佛先前所說，一切諸法都無生；又說如幻象，難道所說的前後不相違背嗎？'
佛說：'大慧（Mahamati）！沒有相違背。為什麼呢？我瞭解生就是無生，只是自心所見而已。無論是有還是無
【English Translation】 'The Dharma is only clung to by the minds of foolish people, not by the wise.'
At that time, the World Honored One spoke in verse:
'The wise do not see illusory dharmas, nor is the intermediate state real; Because illusion is truth, the intermediate state is also real. If, apart from illusory dharmas, something arises; This is still an illusion, like uncleared eye disease.'
'Furthermore, Mahamati (Great Wisdom)! Because seeing that all dharmas are not illusions and have no similarity, it is said that all dharmas are like illusions.'
Mahamati (Great Wisdom) said: 'World Honored One! Is it based on clinging to various illusory appearances that it is said that all dharmas are like illusions? Or is it based on clinging to inverted appearances differently? If it is based on clinging to various illusory appearances that it is said that all dharmas are like illusions, then, World Honored One! Not all dharmas are like illusions. Why? Because seeing that various forms and appearances are not without cause. World Honored One! There is no cause at all that makes various forms and appearances appear like illusions. Therefore, World Honored One! It cannot be said that it is based on clinging to various illusory appearances that it is said that all dharmas are similar to illusions.'
The Buddha said: 'Mahamati (Great Wisdom)! It is not based on clinging to various illusory appearances that it is said that all dharmas are like illusions. Mahamati (Great Wisdom)! Because all dharmas are unreal and quickly vanish like lightning, it is said that they are like illusions. Mahamati (Great Wisdom)! For example, the light of lightning vanishes immediately after being seen. Ordinary foolish people in the world can all see with their own eyes that all dharmas, based on their own discriminations, the self-aspect and the common aspect appear in the same way. Because they cannot observe the absence of all things, they falsely cling to various forms and appearances.'
At that time, the World Honored One spoke in verse:
'Not an illusion, without similarity, nor are there dharmas; Unreal, quickly like lightning, it should be known as an illusion.'
At that time, Mahamati Bodhisattva-Mahasattva (Great Wisdom Bodhisattva-Great Being) again said to the Buddha: 'World Honored One! As the Buddha previously said, all dharmas are without arising; and also said they are like illusions. Isn't what is said contradictory?'
The Buddha said: 'Mahamati (Great Wisdom)! There is no contradiction. Why? I understand that arising is non-arising, it is only what is seen by one's own mind. Whether it is existence or non-existence,
一切外法，見其無性本不生故。大慧！為離外道因生義故，我說諸法皆悉不生。大慧！外道群聚共興惡見，言從有無生一切法，非自執著分別為緣。大慧！我說諸法非有無生，故名無生。大慧！說諸法者，為令弟子知依諸業攝受生死，遮其無有斷滅見故。大慧！說諸法相猶如幻者，令離諸法自性相故。為諸凡愚墮惡見欲，不知諸法唯心所現，為令遠離執著因緣生起之相，說一切法如幻如夢。彼諸愚夫執著惡見欺誑自他，不能明見一切諸法如實住處。大慧！見一切法如實處者，謂能了達唯心所現。」
爾時世尊重說頌言：
「無作故無生， 有法攝生死； 了達如幻等， 于相不分別。
「複次，大慧！我當說名、句、文身相，諸菩薩摩訶薩善觀此相了達其義，疾得阿耨多羅三藐三菩提，復能開悟一切眾生。大慧！名身者，謂依事立名，名即是身，是名名身。句身者，謂能顯義決定究竟，是名句身。文身者，謂由於此能成名句，是名文身。複次，大慧！句身者，謂句事究竟。名身者，謂諸字名各各差別，如從阿字乃至呵字。文身者，謂長短高下。複次，句身者，如足跡，如衢巷中人畜等跡。名謂非色四蘊，以名說故。文謂名之自相，由文顯故。是名名、句、文身。此名、句、文身相，汝應修學。」
【現代漢語翻譯】 現代漢語譯本：一切外在之法，要看到它們沒有自性，本來就不生。大慧（Mahamati，菩薩名）！爲了使人遠離外道所說的因緣生起之義，我說一切諸法皆不生。大慧！外道聚集在一起，共同產生邪惡見解，說一切法從有和無中產生，並非各自執著分別的因緣。大慧！我說一切諸法不是從有和無中產生，所以稱為無生。大慧！說諸法是爲了讓弟子們知道，他們是依靠諸業而承受生死輪迴，從而遮止他們產生斷滅的邪見。大慧！說諸法的相狀猶如幻象，是爲了使他們遠離對諸法自性之相的執著。因為那些凡夫愚人沉溺於邪惡見解和慾望，不知道一切諸法都是唯心所現，爲了使他們遠離執著因緣生起的相狀，所以說一切法如幻如夢。那些愚蠢的人執著于邪惡見解，欺騙自己和他人，不能清楚地看到一切諸法如實的安住之處。大慧！見到一切法如實之處的人，就是能夠了達一切都是唯心所現的人。 當時，世尊又說了偈頌： 『因為沒有造作所以沒有生起，有法包含著生死；了達一切如幻象等，就不會對諸法之相進行分別。』 『此外，大慧！我將要說名身（nama-kaya，名稱的集合）、句身（pada-kaya，句子的集合）、文身（vyanjana-kaya，文字的集合）的相狀，諸位菩薩摩訶薩如果能善於觀察這些相狀，了達其中的含義，就能迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），並且能夠開悟一切眾生。大慧！名身，就是指依據事物而建立名稱，名稱即是身，這就是名身。句身，就是指能夠顯明意義，決定究竟，這就是句身。文身，就是指依靠文字能夠成就名稱和句子，這就是文身。此外，大慧！句身，就是指句子所表達的事物最終完成。名身，就是指各種字的名字各有差別，例如從阿字到呵字。文身，就是指長短高低。此外，句身，就像足跡，就像道路上人畜等的足跡。名是指非色的四蘊（skandha，構成要素），用名稱來說明。文是指名稱的自相，通過文字來顯現。這就是名身、句身、文身。這些名身、句身、文身的相狀，你應該修學。』
【English Translation】 English version: All external dharmas should be seen as without inherent nature, and therefore, fundamentally unarisen. Mahamati (name of a Bodhisattva)! To help beings move away from the heterodox teachings of arising from causes, I teach that all dharmas are unarisen. Mahamati! Heretics gather together and give rise to evil views, saying that all dharmas arise from existence and non-existence, not from individually clinging to discriminating conditions. Mahamati! I say that all dharmas do not arise from existence or non-existence; therefore, they are called unarisen. Mahamati! The teaching of dharmas is to enable disciples to understand that they undergo birth and death dependent on their karma, thus preventing them from falling into the nihilistic view of annihilation. Mahamati! The teaching that the characteristics of dharmas are like illusions is to enable them to detach from the self-nature characteristics of dharmas. Because ordinary fools fall into evil views and desires, not knowing that all dharmas are manifestations of mind, to enable them to move away from clinging to the appearance of arising from conditions, it is said that all dharmas are like illusions and dreams. Those foolish people cling to evil views, deceiving themselves and others, unable to clearly see the true abiding place of all dharmas. Mahamati! Seeing the true place of all dharmas means being able to realize that everything is a manifestation of mind. At that time, the World Honored One spoke again in verse: 'Because there is no creation, there is no arising; dharmas encompass birth and death; understanding everything as illusory, one does not discriminate among appearances.' 'Furthermore, Mahamati! I will now explain the characteristics of nama-kaya (collection of names), pada-kaya (collection of sentences), and vyanjana-kaya (collection of letters). If Bodhisattva-Mahasattvas can skillfully observe these characteristics and understand their meaning, they will quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) and will be able to enlighten all sentient beings. Mahamati! Nama-kaya refers to establishing names based on things; the name is the body; this is nama-kaya. Pada-kaya refers to being able to reveal meaning, decisively and ultimately; this is pada-kaya. Vyanjana-kaya refers to being able to form names and sentences through letters; this is vyanjana-kaya. Furthermore, Mahamati! Pada-kaya refers to the ultimate completion of the matter expressed by the sentence. Nama-kaya refers to the distinct differences between the names of various letters, such as from the letter 'a' to the letter 'ha'. Vyanjana-kaya refers to length, height, and depth. Furthermore, pada-kaya is like footprints, like the footprints of people and animals in the streets. 'Nama' refers to the four non-form skandhas (constituent elements), explained by names. 'Vyanjana' refers to the self-nature of names, revealed through letters. These are nama-kaya, pada-kaya, and vyanjana-kaya. You should study these characteristics of nama-kaya, pada-kaya, and vyanjana-kaya.'
爾時世尊重說頌言：
「名身與句身， 及字身差別； 凡愚所計著， 如象溺深泥。
「複次，大慧！未來世中有諸邪智惡思覺者，離如實法以見一異、俱不俱相，問諸智者。彼即答言，此非正問。謂：色與無常，為異為不異？如是涅槃諸行，相所相，依所依，造所造，見所見，地與微塵，智與智者，為異為不異？如是等不可記事次第而問，世尊說此當止記答。愚夫無智非所能知，佛欲令其離驚怖處，不為記說。大慧！不記說者，欲令外道永得出離作者見故。大慧！諸外道眾計有作者，作如是說：『命即是身，命異身異。』如是等說名無記論。大慧！外道癡惑說無記論，非我教中說離能所取不起分別，云何可止？大慧！若有執著能取所取，不了唯是自心所見，彼應可止。大慧！諸佛如來以四種記論為眾生說法。大慧！止記論者我別時說，以根未熟且止說故。
「複次，大慧！何故一切法不生？以離能作所作無作者故。何故一切法無自性？以證智觀自相共相不可得故。何故一切法無來去？以自共相來無所從去無所至故。何故一切法不滅？謂一切法無性相故，不可得故。何故一切法無常？謂諸相起無常性故。何故一切法常？謂諸相起即是不起，無所有故。無常性常，是故我說一切法常。」
【現代漢語翻譯】 現代漢語譯本： 這時，世尊又說了偈語：
『名身（nāma-kāya，名稱的集合）與句身（vākya-kāya，語句的集合），以及字身（akṣara-kāya，文字的集合）各有差別； 凡夫愚昧之人執著于這些差別，就像大象陷入深深的泥潭一樣。』
『再者，大慧（Mahāmati）！未來世中，會有一些具有邪惡智慧和錯誤思想的人，他們背離如實之法，以『一』和『異』、『俱』和『不俱』的觀點，來詢問有智慧的人。那些智者會回答說，這些不是正確的問題。例如：色（rūpa，物質）與無常，是『異』還是『不異』？像這樣，涅槃（nirvāṇa，寂滅）與諸行（saṃskāra，行蘊），相（lakṣaṇa，相狀）與所相（lakṣaṇin，具有相狀者），依（āśraya，所依賴者）與所依（āśrita，能依賴者），造（kartṛ，作者）與所造（kārya，作品），見（darśana，見者）與所見（dṛśya，所見之物），地（pṛthivī，土地）與微塵（rajas，塵埃），智（jñāna，智慧）與智者（jñānin，有智慧者），是『異』還是『不異』？像這樣等等不可記說的事情，接連不斷地提問，世尊說對於這些問題應當停止記說和回答。愚蠢無知的人無法理解這些問題，佛陀爲了讓他們遠離驚慌恐懼，所以不為他們記說。大慧（Mahāmati）！不記說的原因，是爲了讓外道（tīrthika，佛教以外的修行者）永遠能夠脫離『作者』的見解。大慧（Mahāmati）！那些外道眾生認為存在『作者』，他們這樣說：『命（jīva，生命）就是身（śarīra，身體），命與身是不同的。』像這樣的說法，被稱為無記論（avyākṛtavastu，不可回答的問題）。大慧（Mahāmati）！外道（tīrthika，佛教以外的修行者）因為愚癡迷惑而說無記論，在我的教法中，如果能離開能取（grāhaka，能執取者）和所取（grāhya，所執取之物），不起分別，又怎麼會停止呢？大慧（Mahāmati）！如果有人執著于能取和所取，不明白這僅僅是自心所見，那麼就應該停止這種執著。大慧（Mahāmati）！諸佛如來以四種記論為眾生說法。大慧（Mahāmati）！我有時會說止記論，因為眾生的根機尚未成熟，所以暫且停止記說。』
『再者，大慧（Mahāmati）！為什麼一切法不生？因為離開了能作和所作，沒有作者的緣故。為什麼一切法沒有自性（svabhāva，固有不變的性質）？因為用證智觀察，自相（svalakṣaṇa，獨特的性質）和共相（sāmānyalakṣaṇa，共同的性質）都不可得的緣故。為什麼一切法沒有來去？因為自相和共相，來沒有來處，去沒有去處的緣故。為什麼一切法不滅？因為一切法沒有自性相，所以不可得的緣故。為什麼一切法無常（anitya，變化不定）？因為諸相的生起具有無常的性質的緣故。為什麼一切法常（nitya，永恒不變）？因為諸相的生起即是不生起，是空無所有的緣故。無常的性質就是常，所以我說一切法是常。』
【English Translation】 English version: At that time, the World Honored One spoke in verse:
'The body of names (nāma-kāya), the body of phrases (vākya-kāya), and the body of letters (akṣara-kāya) are distinct; Ordinary fools are attached to them, like an elephant drowning in deep mud.'
'Furthermore, Mahāmati! In the future, there will be those with perverse wisdom and evil thoughts, who, deviating from the Dharma as it is, will ask wise individuals with views of 'one' and 'different,' 'both' and 'neither.' Those wise ones will answer that these are not proper questions. For example: Are form (rūpa) and impermanence different or not different? Likewise, are Nirvāṇa and the aggregates (saṃskāra), characteristics (lakṣaṇa) and that which possesses characteristics (lakṣaṇin), the dependent (āśraya) and that which is depended upon (āśrita), the creator (kartṛ) and the created (kārya), the seer (darśana) and the seen (dṛśya), earth (pṛthivī) and dust (rajas), wisdom (jñāna) and the wise (jñānin), different or not different? Such unrecordable matters are asked in succession, and the World Honored One said that one should cease recording and answering these. Foolish and ignorant people cannot understand these, and the Buddha, wishing to keep them from fright and fear, does not record them. Mahāmati! The reason for not recording is to allow the heretics (tīrthika) to permanently escape the view of a 'creator.' Mahāmati! Those heretical groups believe in a 'creator,' saying, 'Life (jīva) is the body (śarīra), life is different from the body.' Such statements are called unrecordable doctrines (avyākṛtavastu). Mahāmati! Heretics (tīrthika) speak of unrecordable doctrines due to their foolishness and delusion. In my teachings, if one can abandon the grasping subject (grāhaka) and the grasped object (grāhya), and not give rise to discrimination, how can it be stopped? Mahāmati! If someone is attached to the grasping subject and the grasped object, not understanding that it is merely what is seen by their own mind, then they should be stopped. Mahāmati! The Tathāgatas (Tathāgata) teach beings with four kinds of recordable doctrines. Mahāmati! I sometimes speak of the unrecordable doctrines because the faculties of beings are not yet mature, so I temporarily cease recording.'
'Furthermore, Mahāmati! Why are all dharmas unproduced? Because, apart from the agent and the action, there is no creator. Why do all dharmas lack inherent existence (svabhāva)? Because, when observed with wisdom, both the unique characteristics (svalakṣaṇa) and the common characteristics (sāmānyalakṣaṇa) are unattainable. Why do all dharmas have no coming or going? Because the unique and common characteristics have no place from which to come and no place to which to go. Why are all dharmas not destroyed? Because all dharmas lack inherent nature, and are therefore unattainable. Why are all dharmas impermanent (anitya)? Because the arising of phenomena has an impermanent nature. Why are all dharmas permanent (nitya)? Because the arising of phenomena is the same as non-arising, being empty and without substance. The nature of impermanence is permanence, therefore I say that all dharmas are permanent.'
爾時世尊重說頌言：
「一向及返問， 分別與置答； 如是四種說， 摧伏諸外道。 數論與勝論， 言有非有生； 如是等諸說， 一切皆無記。 以智觀察時， 體性不可得； 以彼無可說， 故說無自性。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿為我說諸須陀洹、須陀洹果行差別相，我及諸菩薩摩訶薩聞是義故，于須陀洹、斯陀含、阿那含、阿羅漢方便相，皆得善巧。如是而為眾生演說，令其證得二無我法凈除二障，于諸地相漸次通達，獲于如來不可思議智慧境界，如眾色摩尼，普令眾生悉得饒益。」
佛言：「諦聽！當爲汝說。」
大慧言：「唯。」
佛言：「大慧！諸須陀洹、須陀洹果差別有三，謂：下、中、上。大慧！下者于諸有中極七反生，中者三生五生，上者即於此生而入涅槃。大慧！此三種人斷三種結，謂：身見、疑、戒禁取，上上勝進得阿羅漢果。大慧！身見有二種，謂俱生及分別，如依緣起有妄計性。大慧！譬如依止緣起性故，種種妄計執著性生，彼法但是妄分別相，非有非無，非亦有亦無，凡夫愚癡而橫執著，猶如渴獸妄生水想，此分別身見無智慧故久遠相應，見人無我即時舍離。大慧！俱生身見，以普觀察自他之身，
【現代漢語翻譯】 現代漢語譯本：
這時，世尊以偈頌說道：
『一向問、反問、分別問和置答問； 這四種說法，能摧伏各種外道。 數論派和勝論派，都說有、非有和生； 像這樣的各種說法，一切都是無記。 用智慧觀察時，它們的體性不可得； 因為它們無可言說，所以說沒有自性。』
這時，大慧菩薩摩訶薩又對佛說：『世尊！愿您為我說說諸位須陀洹（Srotapanna，入流果）和須陀洹果的修行差別相，我和諸位菩薩摩訶薩聽聞這個義理后，對於須陀洹、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）的方便之相，都能善巧通達。這樣就能為眾生演說，讓他們證得二無我法，清凈二障，對於諸地之相漸次通達，獲得如來不可思議的智慧境界，就像眾色的摩尼寶珠一樣，普遍地讓眾生都能得到饒益。』
佛說：『仔細聽！我將為你解說。』
大慧說：『好的。』
佛說：『大慧！諸位須陀洹和須陀洹果的差別有三種，即下品、中品、上品。大慧！下品者在諸有中最多七次往返受生，中品者三生或五生，上品者即於此生而入涅槃。大慧！這三種人斷除三種結，即身見、疑、戒禁取見，上上勝進就能得到阿羅漢果。大慧！身見有兩種，即俱生身見和分別身見，就像依緣起而有妄計性一樣。大慧！譬如依止緣起性，種種妄計執著性就產生，這些法都只是妄分別之相，非有非無，也不是亦有亦無，凡夫愚癡而橫生執著，猶如口渴的野獸妄想有水一樣，這種分別身見因為沒有智慧而長久相應，見到人無我時就能立即舍離。大慧！俱生身見，要通過普遍觀察自己和他人之身，
【English Translation】 English version:
At that time, the World Honored One spoke in verse:
'One-sided and counter-question, Distinguishing and placing answers; These four kinds of speech, Subdue all the heretics. Samkhya and Vaisheshika, Speak of existence, non-existence, and arising; Such various views, Are all indeterminate. When observed with wisdom, Their nature is unattainable; Because they are unspeakable, It is said they have no self-nature.'
At that time, Mahamati Bodhisattva-Mahasattva further said to the Buddha: 'World Honored One! I wish you would explain to me the differences in practice between the Srotapannas (須陀洹, Stream-enterers) and the Srotapanna fruit. Because I and the other Bodhisattva-Mahasattvas hear this meaning, we will be skilled in the expedient means of Srotapannas, Sakrdagamins (斯陀含, Once-returners), Anagamins (阿那含, Non-returners), and Arhats (阿羅漢, Worthy Ones). Thus, we can expound for sentient beings, enabling them to attain the two non-self dharmas, purify the two obscurations, gradually understand the characteristics of the various grounds, and obtain the inconceivable wisdom realm of the Tathagata, like a multi-colored Mani jewel, universally benefiting all sentient beings.'
The Buddha said: 'Listen carefully! I will explain it to you.'
Mahamati said: 'Yes.'
The Buddha said: 'Mahamati! The differences between the Srotapannas and the Srotapanna fruit are threefold, namely: lower, middle, and upper. Mahamati! The lower one is reborn at most seven times in the various realms of existence, the middle one three or five times, and the upper one enters Nirvana in this very life. Mahamati! These three types of people sever three fetters, namely: self-view, doubt, and adherence to precepts and rituals. By progressing further and further, they attain the Arhat fruit. Mahamati! There are two types of self-view, namely: innate and conceptual, like the imagined nature that depends on dependent origination. Mahamati! For example, by relying on the nature of dependent origination, various imagined clinging natures arise. These dharmas are merely aspects of false discrimination, neither existent nor non-existent, nor both existent and non-existent. Ordinary people are foolish and cling to them, like thirsty beasts imagining water. This conceptual self-view is associated for a long time because of the lack of wisdom, and it can be abandoned immediately upon seeing the non-self of persons. Mahamati! Innate self-view requires universally observing one's own body and the bodies of others,'
受等四蘊無色相故，色由大種而得生故，是諸大種互相因故，色不集故，如是觀已，明見有無即時舍離；捨身見故貪則不生，是名身見相。大慧！疑相者，于所證法善見相故，及先二種身見分別斷故，于諸法中疑不得生，亦不于餘生大師想為凈不凈，是名疑相。大慧！何故須陀洹不取戒禁？謂以明見生處苦相，是故不取。夫其取者，謂諸凡愚于諸有中貪著世樂，苦行持戒愿生於彼，須陀洹人不取是相，惟求所證最勝無漏無分別法，修行戒品，是名戒禁取相。大慧！須陀洹人舍三結故離貪瞋癡。」
大慧白言：「貪有多種，舍何等貪？」
佛言：「大慧！舍于女色纏綿貪慾，見此現樂生來苦故，又得三昧殊勝樂故，是故舍彼非涅槃貪。大慧！云何斯陀含果？謂不了色相起色分別，一往來已善修禪行，盡苦邊際而般涅槃，是名斯陀含。大慧！云何阿那含果？謂於過未現在色相起有無見，分別過惡隨眠不起，永舍諸結更不還來，是名阿那含。大慧！阿羅漢者，謂諸禪三昧解脫力通悉已成就，煩惱諸苦分別永盡，是名阿羅漢。」
大慧言：「世尊！阿羅漢有三種，謂：一向趣寂，退菩提愿，佛所變化。此說何者？」
佛言：「大慧！此說趣寂，非是其餘。大慧！餘二種人，謂：已曾發巧方便愿，及為
【現代漢語翻譯】 現代漢語譯本：觀察受、想、行、識這四蘊沒有色相，色蘊由四大種（地、水、火、風）生起，並且這四大種互相依存，色蘊本身並不聚集。這樣觀察之後，就能清楚地看到有和無的虛妄，並立即捨棄對它們的執著。因為捨棄了身見（認為身體是真實存在的錯誤觀念），貪愛就不會產生，這就是身見的真相。大慧（Mahamati）！疑的真相是，因為對所證悟的法有了清晰的認識，並且先前兩種身見的分別已經被斷除，所以對一切法就不會產生懷疑，也不會認為其他導師是清凈或不清凈的。這就是疑的真相。大慧（Mahamati）！為什麼Srotapanna（須陀洹，入流果）不執取戒律和禁忌？因為他們清楚地看到輪迴中的痛苦，所以不執取這些。那些執取戒律和禁忌的人，是那些凡夫愚人，他們貪戀世間的快樂，通過苦行和持戒來希望轉生到更好的地方。Srotapanna（須陀洹，入流果）不執取這種想法，他們只尋求所證悟的最殊勝、無漏、無分別的法，並修行戒品，這就是執取戒律和禁忌的真相。大慧（Mahamati）！Srotapanna（須陀洹，入流果）因為捨棄了三種結縛（身見、戒禁取見、疑）而遠離貪嗔癡。
大慧（Mahamati）問：『貪有很多種，要捨棄哪一種貪？』
佛說：『大慧（Mahamati）！要捨棄對女色的纏綿貪慾，因為看到這種眼前的快樂會帶來未來的痛苦，並且因為獲得了三昧（Samadhi，禪定）殊勝的快樂，所以要捨棄那種並非涅槃（Nirvana，寂滅）的貪愛。大慧（Mahamati）！什麼是Sakrdagamin（斯陀含，一來果）？就是對色相的認識還不透徹，仍然會產生對色相的分別，經歷一次往來（指在人道和天道之間往返一次）后，通過精進地修行禪定，最終達到苦的邊際而般涅槃（Parinirvana，完全的寂滅），這就是Sakrdagamin（斯陀含，一來果）。大慧（Mahamati）！什麼是Anagamin（阿那含，不來果）？就是對於過去、未來和現在的色相，仍然會產生有和無的見解，但已經能夠分別出其中的過錯，並且不再生起隨眠煩惱，永遠捨棄各種結縛，不再回到欲界，這就是Anagamin（阿那含，不來果）。大慧（Mahamati）！什麼是Arhat（阿羅漢，無學果）？就是已經成就了各種禪定、三昧（Samadhi，禪定）、解脫、力量和神通，煩惱和各種痛苦的分別已經永遠斷盡，這就是Arhat（阿羅漢，無學果）。』
大慧（Mahamati）說：『世尊（Bhagavan）！Arhat（阿羅漢，無學果）有三種，分別是：一向趣寂者、退菩提愿者、佛所變化者。您說的是哪一種？』
佛說：『大慧（Mahamati）！我說的是趣寂者，不是其他兩種。大慧（Mahamati）！其餘兩種人，是曾經發過巧妙方便愿，以及爲了……』
【English Translation】 English version: Observing that the four Skandhas (aggregates) of Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) have no form, and that Rupa (form) arises from the Mahabhutas (great elements), and that these Mahabhutas (great elements) are mutually dependent, and that Rupa (form) does not gather together, having observed thus, one clearly sees the non-reality of existence and non-existence and immediately abandons attachment to them. Because of abandoning Sakkayaditthi (self-view, the false notion that the body is real), greed does not arise; this is the characteristic of Sakkayaditthi (self-view). Mahamati! The characteristic of doubt is that, because of clearly seeing the characteristics of the Dharma (teachings) that have been realized, and because the previous two kinds of discriminations of Sakkayaditthi (self-view) have been cut off, doubt does not arise in regard to any Dharmas (teachings), nor does one think of other teachers as pure or impure. This is the characteristic of doubt. Mahamati! Why does a Srotapanna (stream-enterer) not grasp at precepts and vows? It is because they clearly see the suffering of rebirth, therefore they do not grasp at them. Those who grasp at them are those foolish common people who are greedy for worldly pleasures in the various realms of existence, and who hope to be reborn there through ascetic practices and keeping vows. A Srotapanna (stream-enterer) does not grasp at this notion; they only seek the most excellent, undefiled, non-discriminating Dharma (teachings) that has been realized, and practice the precepts. This is the characteristic of grasping at precepts and vows. Mahamati! A Srotapanna (stream-enterer) abandons the three bonds (Sakkayaditthi (self-view), Silabbataparamasa (attachment to rites and rituals), and Vicikiccha (doubt)), therefore they are free from greed, hatred, and delusion.
Mahamati asked: 'There are many kinds of greed, which kind should be abandoned?'
The Buddha said: 'Mahamati! Abandon the clinging greed for the allure of women, because one sees that this present pleasure leads to future suffering, and because one has attained the superior bliss of Samadhi (concentration), therefore abandon that greed which is not Nirvana (liberation). Mahamati! What is the Sakrdagamin (once-returner) fruit? It is when one does not fully understand the characteristics of Rupa (form) and still makes discriminations about Rupa (form), but after one more coming and going (referring to one more rebirth in the human or heavenly realms), one diligently practices meditation and reaches the end of suffering and attains Parinirvana (complete liberation). This is the Sakrdagamin (once-returner). Mahamati! What is the Anagamin (non-returner) fruit? It is when one still has views of existence and non-existence regarding the Rupa (form) of the past, future, and present, but one is able to discriminate the faults in them, and the latent tendencies (anusaya) do not arise, and one permanently abandons all bonds and does not return again (to the realm of desire). This is the Anagamin (non-returner). Mahamati! What is an Arhat (worthy one)? It is when one has fully accomplished all the Jhanas (meditative states), Samadhis (concentrations), liberations, powers, and supernormal abilities, and the discriminations of afflictions and all sufferings are permanently exhausted. This is an Arhat (worthy one).'
Mahamati said: 'Bhagavan (World-Honored One)! There are three kinds of Arhats (worthy ones): those who are inclined towards solitude, those who have abandoned the Bodhisattva vow, and those who are transformations of the Buddha. Which one are you referring to?'
The Buddha said: 'Mahamati! I am referring to those who are inclined towards solitude, not the other two. Mahamati! The other two kinds of people are those who have made skillful vows of expedient means, and those who are for...'
莊嚴諸佛眾會於彼示生。大慧！于虛妄處說種種法，所謂證果禪者及禪皆性離故，自心所見得果相故。大慧！若須陀洹作如是念：『我離諸結。』則有二過，謂：墮我見及諸結不斷。複次，大慧！若欲超過諸禪無量無色界者，應離自心所見諸相。大慧！想受滅三昧，超自心所見境者不然，不離心故。」
爾時世尊重說頌言：
「諸禪與無量， 無色三摩提， 及以想受滅， 惟心不可得。 預流一來果， 不還阿羅漢； 如是諸聖人， 悉依心妄有。 禪者禪所緣， 斷惑見真諦； 此皆是妄想， 了知即解脫。
「複次，大慧！有二種覺智，謂：觀察智，及取相分別執著建立智。觀察智者，謂觀一切法，離四句不可得。四句者，謂：一異、俱不俱、有非有、常無常等。我以諸法離此四句，是故說言一切法離。大慧！如是觀法汝應修學。云何取相分別執著建立智？謂于堅、濕、暖、動諸大種性，取相執著虛妄分別，以宗、因、喻而妄建立，是名取相分別執著建立智。是名二種覺智相。菩薩摩訶薩知此智相，即能通達人、法無我，以無相智于解行地善巧觀察，入于初地得百三昧，以勝三昧力見百佛百菩薩，知前後際各百劫事，光明照曜百佛世界，善能了知上上地相，以勝願力變現
自在，至法雲地而受灌頂，入于佛地十無盡愿成就眾生，種種應現無有休息，而恒安住自覺境界三昧勝樂。
「複次，大慧！菩薩摩訶薩當善了知大種造色。云何了知？大慧！菩薩摩訶薩應如是觀，彼諸大種真實不生，以諸三界但是分別，惟心所現無有外物。如是觀時，大種所造悉皆性離，超過四句無我我所，住如實處成無生相。大慧！彼諸大種云何造色？大慧！謂虛妄分別，津潤大種成內外水界，炎盛大種成內外火界，飄動大種成內外風界，色分段大種成內外地界，離於虛空，由執著邪諦，五蘊聚集大種造色生。大慧！識者以執著種種言說境界為因起故，于余趣中相續受生。大慧！地等造色有大種因，非四大種為大種因。何以故？謂若有法有形相者，則是所作非無形者。大慧！此大種造色相外道分別，非是我說。
「複次，大慧！我今當說五蘊體相，謂：色、受、想、行、識。大慧！色謂四大及所造色，此各異相。受等非色。大慧！非色諸蘊，猶如虛空無有四數。大慧！譬如虛空超過數相，然分別言此是虛空，非色諸蘊亦復如是，離諸數相，離有無等四種句故。數相者，愚夫所說，非諸聖者，諸聖但說如幻所作，唯假施設離異不異，如夢如像無別所有。不了聖智所行境故，見有諸蘊分別現前，是名諸蘊
【現代漢語翻譯】 現代漢語譯本：自在菩薩到達法雲地（菩薩修行的最高階段）接受灌頂，進入佛的境界，以十大無盡愿成就眾生，以種種化身應現世間，沒有停歇，並且恒常安住在自覺境界的三昧勝樂之中。
『再者，大慧（菩薩名）！菩薩摩訶薩（ महानसत्व，偉大的菩薩）應當善於了知大種（mahābhūta，構成物質世界的基本元素）所造的色法（rūpa，物質現象）。如何了知呢？大慧！菩薩摩訶薩應當這樣觀察，這些大種真實不生不滅，因為三界（trailokya，欲界、色界、無色界）都只是分別念所產生的，只有心識顯現，沒有外在的實物。這樣觀察的時候，大種所造的一切都本性空寂，超越了四句（catuṣkoṭi，有、無、亦有亦無、非有非無），沒有我（ātman，靈魂）和我所（ātmanīya，屬於我的事物），安住在如實之處，成就無生之相。大慧！這些大種如何造色呢？大慧！是虛妄分別（kalpana，錯誤的認知）使津潤的大種形成內外水界（āpas，水的元素），使炎盛的大種形成內外火界（tejas，火的元素），使飄動的大種形成內外風界（vāyu，風的元素），使色分段的大種形成內外地界（pṛthivī，土的元素），脫離了虛空（ākāśa，空間），由於執著邪惡的真理，五蘊（skandha，構成個體的五種要素）聚集，大種造色產生。大慧！識（vijñāna，識別能力）由於執著種種言說境界為因緣而生起，所以在其餘的生命形式中相續受生。大慧！地等造色有大種作為原因，不是四大種（catvāri mahābhūtāni，地、水、火、風）作為大種的原因。為什麼呢？因為如果某個事物有形狀和相貌，那麼它就是被製造出來的，而不是沒有形狀的。大慧！這種大種造色的相狀是外道（tīrthika，非佛教的修行者）的分別，不是我所說的。』
『再者，大慧！我現在要說五蘊（skandha，構成個體的五種要素）的體相，即：色（rūpa，物質現象）、受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，識別能力）。大慧！色是指四大（catvāri mahābhūtāni，地、水、火、風）以及四大所造的色法，這些各有不同的相狀。受等不是色。大慧！不是色的諸蘊，猶如虛空一樣沒有數量。大慧！譬如虛空超越了數量的相狀，然而人們分別說這是虛空，不是色的諸蘊也像這樣，離開了數量的相狀，離開了有、無等四種句。數量的相狀是愚夫所說的，不是聖者所說的，聖者只是說如幻所作，只是假借施設，離異不異，如夢如像沒有分別。因為不瞭解聖智所行之境，所以見到有諸蘊分別現前，這就叫做諸蘊。』
【English Translation】 English version: Being free, having reached the Dharma-cloud stage (the highest stage of Bodhisattva practice) and receiving consecration, entering the Buddha-land, accomplishing sentient beings with the ten inexhaustible vows, manifesting in various forms without rest, and constantly abiding in the supreme bliss of Samadhi ( समाधि， a state of meditative consciousness) of self-awareness.
'Furthermore, Mahamati (a Bodhisattva's name)! A Bodhisattva-Mahasattva (महानसत्व， a great Bodhisattva) should be well aware of the created forms of the great elements (mahābhūta, the fundamental elements constituting the material world). How to be aware? Mahamati! A Bodhisattva-Mahasattva should observe in this way: these great elements are truly unborn, because the three realms (trailokya, the realm of desire, the realm of form, and the formless realm) are merely discriminations, only the mind appears, there are no external objects. When observing in this way, all that is created by the great elements is inherently devoid of nature, surpassing the four propositions (catuṣkoṭi, affirmation, negation, both, and neither), without self (ātman, soul) or what belongs to self (ātmanīya, things belonging to me), abiding in the place of reality, accomplishing the aspect of non-origination. Mahamati! How do these great elements create forms? Mahamati! It is false discrimination (kalpana, erroneous cognition) that causes the moistening great element to form the internal and external water realm (āpas, the element of water), the blazing great element to form the internal and external fire realm (tejas, the element of fire), the moving great element to form the internal and external wind realm (vāyu, the element of wind), and the segmented great element to form the internal and external earth realm (pṛthivī, the element of earth), separated from space (ākāśa, space). Due to attachment to evil truths, the five aggregates (skandha, the five aggregates constituting an individual) gather, and the great elements create forms. Mahamati! Consciousness (vijñāna, the ability to discern) arises because of attachment to various verbal realms, and thus continues to be born in other realms. Mahamati! The creation of forms such as earth has the great elements as the cause, not the four great elements (catvāri mahābhūtāni, earth, water, fire, and wind) as the cause of the great elements. Why? Because if a dharma has form and appearance, then it is created, not without form. Mahamati! This aspect of the great elements creating forms is the discrimination of the non-Buddhists (tīrthika, non-Buddhist practitioners), not what I have said.'
'Furthermore, Mahamati! I will now speak of the nature of the five aggregates (skandha, the five aggregates constituting an individual), namely: form (rūpa, material phenomena), feeling (vedanā, sensation), perception (saṃjñā, cognition), volition (saṃskāra, volition), and consciousness (vijñāna, the ability to discern). Mahamati! Form refers to the four great elements (catvāri mahābhūtāni, earth, water, fire, and wind) and the forms created by them, each having different aspects. Feeling and the others are not form. Mahamati! The aggregates that are not form are like space, without number. Mahamati! For example, space transcends the aspect of number, yet people discriminate and say this is space. The aggregates that are not form are also like this, separated from the aspect of number, separated from the four propositions of existence, non-existence, and so on. The aspect of number is what fools speak of, not what the sages speak of. The sages only say that it is like a magical creation, merely a provisional designation, neither different nor non-different, like a dream or an image without distinction. Because they do not understand the realm of the sage's wisdom, they see the aggregates appearing separately, and this is called the aggregates.'
自性相。大慧！如是分別汝應舍離，舍離此已說寂靜法，斷一切剎諸外道見，凈法無我入遠行地，成就無量自在三昧，獲意生身，如幻三昧力通自在皆悉具足，猶如大地普益群生。
「複次，大慧！涅槃有四種。何等為四？謂：諸法自性無性涅槃，種種相性無性涅槃，覺自相性無性涅槃，斷諸蘊自共相流注涅槃。大慧！此四涅槃是外道義，非我所說。大慧！我所說者，分別爾炎識滅名為涅槃。」
大慧言：「世尊！豈不建立八種識耶？」
佛言：「建立。」
大慧言：「若建立者，云何但說意識滅非七識滅。」
佛言：「大慧！以彼為因及所緣故，七識得生。大慧！意識分別境界起執著時，生諸習氣長養藏識，由是意俱我我所執思量隨轉無別體相，藏識為因為所緣故，執著自心所現境界，心聚生起展轉為因。大慧！譬如海浪自心所現，境界風吹而有起滅，是故意識滅時七識亦滅。」
爾時世尊重說頌曰：
「我不以自性， 及以于作相， 分別境識滅， 如是說涅槃。 意識為心因， 心為意境界； 因及所緣故， 諸識依止生。 如大瀑流盡， 波浪則不起； 如是意識滅， 種種識不生。
「複次，大慧！我今當說妄計自性差別相，令汝及
【現代漢語翻譯】 現代漢語譯本： 『自性相』（svabhāva-lakṣaṇa，事物自身固有的性質）。大慧（Mahamati，菩薩名）！你應該捨棄這樣的分別，捨棄這些之後，就能證得寂靜之法，斷除一切國土中所有外道的見解，清凈佛法，證悟無我，進入遠行地（dūrangama-bhūmi，菩薩十地之一），成就無量自在三昧（samādhi，禪定），獲得意生身（manōmaya-kāya，由意念產生的身體），如幻三昧（māyā-samādhi，如幻的禪定）的力量和神通自在都完全具備，猶如大地普遍利益眾生。
『再者，大慧！涅槃（nirvāṇa，解脫）有四種。哪四種呢？就是：諸法自性無性涅槃（sarva-dharma-svabhāva-śūnyatā-nirvāṇa，一切事物自性皆空的涅槃），種種相性無性涅槃（nānā-lakṣaṇa-śūnyatā-nirvāṇa，各種表象性質皆空的涅槃），覺自相性無性涅槃（sva-lakṣaṇa-śūnyatā-nirvāṇa，覺悟自身表象性質皆空的涅槃），斷諸蘊自共相流注涅槃（skandha-sva-sāmānya-lakṣaṇa-pravāha-ccheda-nirvāṇa，斷除五蘊自身和共同表象的流動的涅槃）。大慧！這四種涅槃是外道的理論，不是我所說的。大慧！我所說的涅槃，是分別、能見和識的滅盡，就叫做涅槃。』
大慧問道：『世尊！您難道不是建立了八種識嗎？』
佛回答說：『是的，建立了。』
大慧問道：『如果建立了八種識，為什麼只說意識滅，而不說七種識滅呢？』
佛回答說：『大慧！因為意識是其他七識生起的原因和所緣。大慧！當意識分別境界，產生執著時，就會產生各種習氣，滋養阿賴耶識（ālayavijñāna，藏識），因此，末那識（manas，意）與『我』和『我所』的執著一起，進行思量和隨順運轉，沒有獨立的自體和表象。阿賴耶識作為原因和所緣，執著于自心所顯現的境界，心識聚集生起，輾轉相因為果。大慧！譬如海浪，是自心所顯現的境界，被風吹動而有生滅。所以，意識滅的時候，其他七識也隨之滅。』
這時，世尊再次說了偈頌：
『我不以自性，以及於作相， 分別境識滅，如是說涅槃。 意識為心因，心為意境界； 因及所緣故，諸識依止生。 如大瀑流盡，波浪則不起； 如是意識滅，種種識不生。
『再者，大慧！我現在要說妄計自性差別相，讓你和
【English Translation】 English version: 『The characteristic of own-being』 (svabhāva-lakṣaṇa). Mahamati (a Bodhisattva's name)! You should abandon such discriminations. Having abandoned these, you will attain the Dharma of Tranquility, cut off the views of all the heretics in all lands, purify the Dharma, realize egolessness, enter the Stage of Transcendental Wisdom (dūrangama-bhūmi, one of the ten bhūmis of a Bodhisattva), accomplish immeasurable Samadhis (samādhi, meditative absorption), obtain the Mind-made Body (manōmaya-kāya, a body created by the mind), and fully possess the power and magical abilities of the Illusory Samadhi (māyā-samādhi, the samadhi of illusion), like the earth benefiting all beings universally.
『Furthermore, Mahamati! There are four kinds of Nirvana (nirvāṇa, liberation). What are the four? They are: Nirvana of the non-being of the self-nature of all things (sarva-dharma-svabhāva-śūnyatā-nirvāṇa, nirvana of the emptiness of the inherent nature of all dharmas), Nirvana of the non-being of the various characteristic-natures (nānā-lakṣaṇa-śūnyatā-nirvāṇa, nirvana of the emptiness of various characteristics), Nirvana of the non-being of the self-characteristic-nature (sva-lakṣaṇa-śūnyatā-nirvāṇa, nirvana of the emptiness of one's own characteristics), and Nirvana of the cessation of the flowing of the self- and common-characteristic-natures of the Skandhas (skandha-sva-sāmānya-lakṣaṇa-pravāha-ccheda-nirvāṇa, nirvana of the cessation of the flow of the self and common characteristics of the skandhas). Mahamati! These four kinds of Nirvana are the doctrines of the heretics, not what I teach. Mahamati! What I teach is that the extinction of discrimination, seeing, and consciousness is called Nirvana.』
Mahamati asked: 『World-Honored One! Have you not established eight kinds of consciousness?』
The Buddha replied: 『Yes, I have established them.』
Mahamati asked: 『If you have established eight kinds of consciousness, why do you only speak of the extinction of the mind-consciousness (manovijñāna, mental consciousness) and not of the extinction of the seven consciousnesses?』
The Buddha replied: 『Mahamati! Because the mind-consciousness is the cause and object of the other seven consciousnesses. Mahamati! When the mind-consciousness discriminates objects and gives rise to attachments, it generates various habit energies, which nourish the Alaya-consciousness (ālayavijñāna, storehouse consciousness). Therefore, the Manas (manas, mind) together with the attachment to 『I』 and 『mine,』 engages in thinking and following along, without an independent self-nature or characteristic. The Alaya-consciousness, as the cause and object, clings to the objects manifested by its own mind. The aggregation of consciousness arises, mutually causing each other. Mahamati! It is like the waves of the ocean, which are the objects manifested by one's own mind, stirred by the wind and thus arising and ceasing. Therefore, 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, by own-being, Nor by the act of making, Discriminate the extinction of objects and consciousness; Thus, I speak of Nirvana. Mind-consciousness is the cause of the mind, The mind is the object of the Manas; Because of the cause and the object, The consciousnesses arise dependently. When the great waterfall ceases, The waves will not arise; Thus, when the mind-consciousness ceases, The various consciousnesses do not arise.
『Furthermore, Mahamati! I will now speak of the characteristics of the discriminated nature of imagination, so that you and
諸菩薩摩訶薩善知此義，超諸妄想證聖智境，知外道法，遠離能取所取分別，于依他起種種相中，不更取著妄所計相。大慧！云何妄計自性差別相？所謂：言說分別所說分別，相分別，財分別，自性分別，因分別，見分別，理分別，生分別，不生分別，相屬分別，縛解分別。大慧！此是妄計自性差別相。云何言說分別？謂執著種種美妙音詞，是名言說分別。云何所說分別？謂執有所說事，是聖智所證境，依此起說，是名所說分別。云何相分別？謂即于彼所說事中，如渴獸想，分別執著堅、濕、暖、動等一切諸相，是名相分別。云何財分別？謂取著種種金銀等寶，而起言說，是名財分別。云何自性分別？謂以惡見如是分別此自性，決定非余，是名自性分別。云何因分別？謂于因緣分別有無，以此因相而能生故，是名因分別。云何見分別？謂諸外道惡見，執著有無、一異、俱不俱等，是名見分別。云何理分別？謂有執著我我所相，而起言說，是名理分別。云何生分別？謂計諸法若有若無從緣而生，是名生分別。云何不生分別，謂計一切法本來不生，未有諸緣而先有體，不從因起，是名不生分別。云何相屬分別？謂此與彼遞相系屬，如針與線，是名相屬分別。云何縛解分別？謂執因能縛而有所縛，如人以繩方便力故縛已復解
【現代漢語翻譯】 現代漢語譯本 諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）善於瞭解這些意義，超越各種虛妄的念想，證得聖智的境界，瞭解外道的法，遠離能取和所取的分別，對於依他起（paratantra-utpāda，緣起）的種種現象中，不再執著于虛妄分別的所計度之相。 大慧（Mahāmati）！什麼是虛妄計度的自性差別相？就是：言說分別、所說分別、相分別、財分別、自性分別、因分別、見分別、理分別、生分別、不生分別、相屬分別、縛解分別。 大慧（Mahāmati）！這就是虛妄計度的自性差別相。什麼是言說分別？就是執著于種種美妙的音詞，這叫做言說分別。什麼是所說分別？就是執著于所說的事，認為是聖智所證悟的境界，依此而起言說，這叫做所說分別。什麼是相分別？就是對於所說的事，如同口渴的野獸妄想一樣，分別執著于堅、濕、暖、動等一切諸相，這叫做相分別。什麼是財分別？就是取著種種金銀等寶物，而起言說，這叫做財分別。什麼是自性分別？就是以錯誤的見解這樣分別：這個自性一定是這樣，決定不是其他的，這叫做自性分別。什麼是因分別？就是對於因緣分別有或無，認為憑藉這個因相就能夠產生，這叫做因分別。什麼是見分別？就是各種外道的錯誤見解，執著于有無、一異、俱不俱等，這叫做見分別。什麼是理分別？就是有人執著於我（ātman，靈魂）和我所（ātmanīya，屬於靈魂的事物）之相，而起言說，這叫做理分別。什麼是生分別？就是認為諸法或者有或者無，都是從因緣而生，這叫做生分別。什麼是不生分別？就是認為一切法本來不生，在沒有各種因緣之前就已經有本體，不是從因產生的，這叫做不生分別。什麼是相屬分別？就是認為這個和那個互相系屬，如同針和線一樣，這叫做相屬分別。什麼是縛解分別？就是執著于因能夠束縛而有所束縛，就像人用繩子通過方便力而束縛了又解開。
【English Translation】 English version Those Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great beings of enlightenment) are skilled in understanding these meanings, transcending all delusive thoughts, realizing the realm of sacred wisdom, understanding the doctrines of non-Buddhists, and staying away from the discrimination of the grasper and the grasped. Regarding the various appearances of dependent origination (paratantra-utpāda, dependent arising), they no longer cling to the imagined appearances of what is falsely conceived. Mahamati (Mahāmati)! What are the characteristics of the self-nature that is falsely conceived? They are: speech discrimination, what-is-spoken discrimination, appearance discrimination, wealth discrimination, self-nature discrimination, cause discrimination, view discrimination, reason discrimination, arising discrimination, non-arising discrimination, relation discrimination, bondage and liberation discrimination. Mahamati (Mahāmati)! These are the characteristics of the self-nature that is falsely conceived. What is speech discrimination? It is clinging to various beautiful sounds and words, which is called speech discrimination. What is what-is-spoken discrimination? It is clinging to what is spoken, considering it to be the realm realized by sacred wisdom, and based on this, speech arises, which is called what-is-spoken discrimination. What is appearance discrimination? It is, regarding what is spoken, like a thirsty animal's delusion, discriminating and clinging to all appearances such as solidity, moisture, warmth, and motion, which is called appearance discrimination. What is wealth discrimination? It is grasping various treasures such as gold and silver, and then speaking about them, which is called wealth discrimination. What is self-nature discrimination? It is discriminating with wrong views, thinking that this self-nature is definitely like this and definitely not something else, which is called self-nature discrimination. What is cause discrimination? It is discriminating the presence or absence of causes and conditions, thinking that this causal appearance can produce something, which is called cause discrimination. What is view discrimination? It is the wrong views of various non-Buddhists, clinging to existence and non-existence, oneness and otherness, both and neither, etc., which is called view discrimination. What is reason discrimination? It is someone clinging to the appearance of self (ātman, soul) and what belongs to self (ātmanīya, belonging to the soul), and then speaking about it, which is called reason discrimination. What is arising discrimination? It is thinking that all dharmas, whether existent or non-existent, arise from conditions, which is called arising discrimination. What is non-arising discrimination? It is thinking that all dharmas are originally unarisen, having a substance before the various conditions exist, not arising from causes, which is called non-arising discrimination. What is relation discrimination? It is thinking that this and that are mutually related, like a needle and thread, which is called relation discrimination. What is bondage and liberation discrimination? It is clinging to the idea that a cause can bind and that there is something bound, like a person using a rope to bind and then untie something through skillful means.
，是名縛解分別。大慧！此是妄計性差別相，一切凡愚于中執著若有若無。大慧！于緣起中執著種種妄計自性，如依于幻見種種物，凡愚分別見異於幻。大慧！幻與種種非異非不異，若異者，應幻非種種因；若一者，幻與種種應無差別，然見差別，是故非異非不異。大慧！汝及諸菩薩摩訶薩于幻有無不應生著。」
爾時世尊重說頌言：
「心為境所縛， 覺想智隨轉； 無相最勝處， 平等智慧生。 在妄計是有， 于緣起則無； 妄計迷惑取， 緣起離分別。 種種支分生， 如幻不成就； 雖現種種相， 妄分別則無。 彼相即是過， 皆從心縛生； 妄計者不了， 分別緣起法。 此諸妄計性， 皆即是緣起； 妄計有種種， 緣起中分別。 世俗第一義， 第三無因生； 妄計是世俗， 斷則聖境界。 如修觀行者， 於一種種現； 于彼無種種， 妄計相如是。 如目種種翳， 妄想見眾色； 彼無色非色， 不了緣起然。 如金離塵垢， 如水離泥濁； 如虛空無雲， 妄想凈如是。 無有妄計性， 而有于緣起； 建立及誹謗， 斯由分別壞。 若無妄計性， 而有緣起者； 無法而有法， 有法
【現代漢語翻譯】 現代漢語譯本： 這就是所謂的縛解分別。大慧（Mahamati，菩薩名）！這是妄計性的差別相，一切凡夫愚人都執著于其中，認為它要麼存在，要麼不存在。大慧！在緣起（Pratītyasamutpāda，佛教關於事物相互依存的理論）中執著于種種虛妄的自性，就像依靠幻術看到種種事物一樣，凡夫愚人分別看到的不同於幻術本身。大慧！幻術與種種事物既不是相同，也不是不同，如果它們是不同的，那麼幻術就不應該是種種事物的因；如果它們是相同的，那麼幻術與種種事物就應該沒有差別，然而我們看到它們有差別，所以它們既不是相同，也不是不同。大慧！你和各位菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）不應該對幻術的存在與否產生執著。」
這時，世尊（Bhagavan，佛的尊稱）又說了偈頌：
『心為境所縛，覺想智隨轉； 無相最勝處，平等智慧生。 在妄計是有，于緣起則無； 妄計迷惑取，緣起離分別。 種種支分生，如幻不成就； 雖現種種相，妄分別則無。 彼相即是過，皆從心縛生； 妄計者不了，分別緣起法。 此諸妄計性，皆即是緣起； 妄計有種種，緣起中分別。 世俗第一義，第三無因生； 妄計是世俗，斷則聖境界。 如修觀行者，於一種種現； 于彼無種種，妄計相如是。 如目種種翳，妄想見眾色； 彼無色非色，不了緣起然。 如金離塵垢，如水離泥濁； 如虛空無雲，妄想凈如是。 無有妄計性，而有于緣起； 建立及誹謗，斯由分別壞。 若無妄計性，而有緣起者； 無法而有法，有法
【English Translation】 English version: This is called the discrimination of bondage and liberation. Mahamati (Great Wisdom, name of a Bodhisattva)! This is the characteristic of the discriminated nature of imagination; all ordinary fools are attached to it, holding that it either exists or does not exist. Mahamati! Clinging to various imagined self-natures in dependent origination (Pratītyasamutpāda, Buddhist theory of interdependence), is like seeing various objects based on illusion; ordinary fools discriminate and see differently from the illusion itself. Mahamati! Illusion and the various objects are neither the same nor different; if they were different, then illusion should not be the cause of the various objects; if they were the same, then illusion and the various objects should have no difference, but we see differences, so they are neither the same nor different. Mahamati! You and all the Bodhisattva-Mahasattvas (Great Bodhisattvas) should not be attached to the existence or non-existence of illusion.』
Then the Bhagavan (Blessed One, an epithet of the Buddha) spoke in verse:
『The mind is bound by objects, Consciousness and thought follow and transform; In the unsurpassed realm of no-appearance, Equal wisdom arises. In imagination, there is existence, But in dependent origination, there is none; Imagination is deluded grasping, Dependent origination is free from discrimination. Various branches arise, Like illusion, they are not accomplished; Though various appearances manifest, In false discrimination, there is nothing. Those appearances are faults, All arise from the bondage of the mind; Those who imagine do not understand, The Dharma of discriminated dependent origination. These natures of imagination, Are all dependent origination; Imagination has various forms, Discriminated within dependent origination. Conventional truth, ultimate truth, And a third, arising without cause; Imagination is conventional, Its cessation is the realm of the noble. Like a practitioner of contemplation, Various things appear in one; In that, there are no various things, The nature of imagination is like this. Like various cataracts in the eyes, Deluded thoughts see many colors; There is neither color nor non-color, Without understanding dependent origination. Like gold freed from dust, Like water freed from mud; Like the sky without clouds, Deluded thoughts are purified like this. There is no nature of imagination, But there is dependent origination; Establishment and defamation, Are ruined by discrimination. If there is no nature of imagination, But there is dependent origination; Non-existence becomes existence, existence
從無生。 依因於妄計， 而得有緣起； 相名常相隨， 而生於妄計。 以緣起依妄， 究竟不成就； 是時現清凈， 名為第一義。 妄計有十二， 緣起有六種； 自證真如境， 彼無有差別。 五法為真實， 三自性亦爾； 修行者觀此， 不越于真如。 依于緣起相， 妄計種種名； 彼諸妄計相， 皆因緣起有。 智慧善觀察， 無緣無妄計； 真實中無物， 云何起分別？ 圓成若是有， 此則離有無； 既已離有無， 云何有二性？ 妄計有二性， 二性是安立； 分別見種種， 清凈聖所行。 妄計種種相， 緣起中分別； 若異此分別， 則墮外道論。 以諸妄見故， 妄計于妄計； 離此二計者， 則為真實法。」
大慧菩薩摩訶薩復白佛言：「世尊！惟愿為說自證聖智行相及一乘行相。我及諸菩薩摩訶薩得此善巧，于佛法中不由他悟。」
佛言：「諦聽！當爲汝說。」
大慧言：「唯。」
佛言：「大慧！菩薩摩訶薩依諸聖教無有分別，獨處閑靜觀察自覺，不由他悟離分別見，上上升進入如來地，如是修行，名自證聖智行相。云何名一乘行相？謂得證知一乘道故。云何名為知
【現代漢語翻譯】 現代漢語譯本 從無生起。 依賴於虛妄的計度，才會有緣起； 現象和名稱總是相伴隨，從虛妄的計度中產生。 因為緣起依賴於虛妄，所以最終不能成就； 當清凈顯現時，這被稱為第一義諦（paramārtha，最高的真理）。 虛妄的計度有十二種，緣起有六種； 在自證的真如（tathatā，事物的真實本性）境界中，它們沒有差別。 五法（pañca dharma，指名、相、分別、正智、如如）是真實的，三種自性（trisvabhāva，遍計所執性、依他起性、圓成實性）也是如此； 修行者觀察這些，不會超越真如。 依賴於緣起的現象，虛妄地計度種種名稱； 那些虛妄計度的現象，都是因為緣起而存在。 智慧之人善於觀察，沒有緣起也沒有虛妄計度； 在真實中沒有事物，又怎麼會產生分別呢？ 如果圓成實性（pariniṣpanna-svabhāva，圓滿成就的自性）是存在的，那麼它就超越了有和無； 既然已經超越了有和無，又怎麼會有兩種自性呢？ 虛妄計度有二種自性，這二種自性是安立的； 分別見種種現象，是清凈的聖者所行的境界。 虛妄計度種種現象，在緣起中進行分別； 如果與此分別不同，就會墮入外道的理論。 因為各種虛妄的見解，所以虛妄地計度虛妄； 離開這兩種計度的人，就是真實之法。
大慧菩薩摩訶薩（Mahāmati Bodhisattva-mahāsattva，偉大的智慧菩薩）又對佛說：『世尊！希望您能為我們講說自證聖智的行相以及一乘（ekayāna，唯一乘）的行相。我和諸位菩薩摩訶薩得到這種善巧方便，在佛法中就能不依賴他人而覺悟。』
佛說：『仔細聽！我將為你們解說。』
大慧說：『好的。』
佛說：『大慧！菩薩摩訶薩依據各種聖教而沒有分別，獨自處於閑靜之處觀察自覺，不依賴他人而覺悟，遠離分別見解，不斷上升進入如來地（Tathāgata-bhūmi，佛的境界），像這樣修行，名為自證聖智的行相。什麼叫做一乘的行相呢？就是證知一乘的道路。什麼叫做知』
【English Translation】 English version From no arising. Dependent on false imagination, conditioned arising comes into being; Appearance and name always accompany each other, arising from false imagination. Because conditioned arising relies on falsity, ultimately it cannot be accomplished; When purity appears, it is called the First Principle (paramārtha, the highest truth). False imagination has twelve aspects, conditioned arising has six; In the realm of self-realized Suchness (tathatā, the true nature of things), there is no difference between them. The five dharmas (pañca dharma, referring to name, appearance, discrimination, right knowledge, and Suchness) are real, and so are the three self-natures (trisvabhāva, the imagined nature, the dependent nature, and the perfected nature); The practitioner who observes these does not go beyond Suchness. Relying on the appearance of conditioned arising, falsely imagining various names; Those appearances of false imagination all exist because of conditioned arising. The wise person observes well, without conditioned arising and without false imagination; In reality, there is nothing, so how can discrimination arise? If the perfected nature (pariniṣpanna-svabhāva, the perfectly accomplished nature) exists, then it transcends existence and non-existence; Since it has already transcended existence and non-existence, how can there be two natures? False imagination has two natures, and these two natures are established; Discerning various phenomena is the practice of the pure sages. Falsely imagining various appearances, discriminating within conditioned arising; If it differs from this discrimination, one will fall into the theories of external paths. Because of various false views, one falsely imagines falsity; One who is free from these two imaginations is the true Dharma.
Mahāmati Bodhisattva-mahāsattva (Great Wisdom Bodhisattva-mahāsattva) then said to the Buddha: 'World Honored One! I wish that you would explain to us the characteristics of the practice of self-realized noble wisdom and the characteristics of the One Vehicle (ekayāna, the only vehicle). May I and the other Bodhisattva-mahāsattvas, having obtained this skillful means, be able to awaken to the Buddha-dharma without relying on others.'
The Buddha said: 'Listen carefully! I will explain it to you.'
Mahāmati said: 'Yes.'
The Buddha said: 'Mahāmati! Bodhisattva-mahāsattvas, relying on the various holy teachings without discrimination, dwell alone in quiet places, observing self-awareness, awakening without relying on others, free from discriminatory views, ascending higher and higher, entering the Tathāgata-bhūmi (the Buddha's realm), practicing in this way, is called the characteristic of the practice of self-realized noble wisdom. What is called the characteristic of the One Vehicle? It is knowing and realizing the path of the One Vehicle. What is called knowing'
一乘道？謂離能取所取分別，如實而住。大慧！此一乘道惟除如來，非外道二乘、梵天王等之所能得。」
大慧白佛言：「世尊！何故說有三乘，不說一乘？」
佛言：「大慧！聲聞緣覺，無自般涅槃法故，我說一乘。以彼但依如來所說調伏遠離，如是修行而得解脫，非自所得；又彼未能除滅智障及業習氣，未覺法無我，未名不思議變易死，是故我說以為三乘。若彼能除一切過習，覺法無我，是時乃離三昧所醉，于無漏界而得覺悟已，于出世上上無漏界中修諸功德，普使滿足獲不思議自在法身。」爾時世尊重說頌言：
「天乘及梵乘， 聲聞緣覺乘， 諸佛如來乘， 諸乘我所說。 乃至有心起， 諸乘未究竟， 彼心轉滅已， 無乘及乘者。 無有乘建立， 我說為一乘； 為攝愚夫故， 說諸乘差別。 解脫有三種， 謂離諸煩惱， 及以法無我， 平等智解脫。 譬如海中木， 常隨波浪轉； 聲聞心亦然， 相風所漂激。 雖滅起煩惱， 猶被習氣縛； 三昧酒所醉， 住于無漏界。 彼非究竟趣， 亦復不退轉， 以得三昧身， 乃至劫不覺。 譬如昏醉人， 酒消然後悟； 聲聞亦如是， 覺后當成佛。」
大乘
【現代漢語翻譯】 現代漢語譯本 一乘道是什麼？就是遠離能取（指能認知的主體）和所取（指被認知的客體）的分別，安住于如實的境界。大慧（Mahamati）！這唯一的成佛之道，只有如來（Tathagata）才能證得，不是外道、二乘（聲聞乘和緣覺乘）、梵天王等所能達到的。
大慧（Mahamati）對佛說：『世尊（Bhagavan）！為什麼說有三乘，而不說一乘呢？』
佛說：『大慧（Mahamati）！因為聲聞和緣覺沒有自己般涅槃（Parinirvana，完全的寂滅）的方法，所以我說一乘。他們只是依靠如來說的調伏和遠離煩惱的方法，這樣修行才能得到解脫，不是自己證得的。而且他們還未能消除智障和業習氣，沒有覺悟到法無我（Dharmanairatmya），還不能說是不可思議的變易死，所以我說有三乘。如果他們能消除一切過失和習氣，覺悟到法無我（Dharmanairatmya），那時才能脫離三昧（Samadhi，禪定）的迷惑，在無漏界（Anasrava-dhatu，沒有煩惱的境界）中覺悟，然後在出世間的上上無漏界中修習各種功德，普遍圓滿，獲得不可思議的自在法身。』當時，世尊（Bhagavan）又說了偈頌：
『天乘和梵乘， 聲聞緣覺乘， 諸佛如來乘， 諸乘我所說。 乃至有心念生起， 諸乘都未究竟， 那心念轉化滅盡后， 就沒有乘和乘者。 沒有乘的建立， 我說為一乘； 爲了攝受愚昧的人， 才說諸乘的差別。 解脫有三種， 就是遠離各種煩惱， 以及法無我（Dharmanairatmya）， 平等智的解脫。 譬如海中的木頭， 經常隨著波浪轉動； 聲聞的心也這樣， 被相風所漂流衝擊。 雖然滅除了生起的煩惱， 仍然被習氣所束縛； 被三昧（Samadhi，禪定）的酒所迷惑， 住在無漏界（Anasrava-dhatu，沒有煩惱的境界）。 他們不是究竟的歸宿， 也不會退轉， 因為得到了三昧（Samadhi，禪定）之身， 乃至經歷很長時間也不會覺悟。 譬如昏醉的人， 酒醒后才能醒悟； 聲聞也像這樣， 覺悟后終將成佛。』
大乘
【English Translation】 English version What is the One Vehicle (Ekayana)? It is abiding in reality, free from the discrimination of the grasper (the subject that cognizes) and the grasped (the object that is cognized). Mahamati! This One Vehicle is attained only by the Tathagatas (Thus Come Ones), not by non-Buddhists, the Two Vehicles (Sravakayana and Pratyekabuddhayana), Brahma Kings, and others.
Mahamati said to the Buddha: 'Bhagavan (World Honored One)! Why do you speak of the Three Vehicles and not the One Vehicle?'
The Buddha said: 'Mahamati! Because the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) do not have the Dharma of self-Parinirvana (Complete Nirvana), I speak of the One Vehicle. They only rely on the discipline and detachment taught by the Tathagatas (Thus Come Ones), and through such practice, they attain liberation, not through their own attainment. Furthermore, they have not yet eliminated the obstructions of knowledge and habitual tendencies of karma, have not awakened to the non-self of Dharmas (Dharmanairatmya), and cannot yet be said to have inconceivable transformation death. Therefore, I speak of the Three Vehicles. If they can eliminate all faults and habitual tendencies, awaken to the non-self of Dharmas (Dharmanairatmya), then they will be free from the intoxication of Samadhi (Concentration), awaken in the Anasrava-dhatu (Realm without outflows), and then cultivate all merits in the supramundane, supreme Anasrava-dhatu (Realm without outflows), universally fulfilling them and attaining the inconceivable, self-mastering Dharma-body.' At that time, the Bhagavan (World Honored One) spoke these verses:
'The Vehicle of Gods and the Vehicle of Brahma, The Vehicle of Hearers and the Vehicle of Solitary Buddhas, The Vehicle of all Buddhas and Tathagatas, These Vehicles I have spoken of. As long as there is arising of mind, These Vehicles are not yet ultimate, When that mind is transformed and extinguished, There is no Vehicle or Vehicle-rider. There is no establishment of a Vehicle, I speak of it as the One Vehicle; For the sake of embracing foolish people, I speak of the differences of the Vehicles. There are three kinds of liberation, Namely, freedom from all afflictions, And the non-self of Dharmas (Dharmanairatmya), Liberation through equalizing wisdom. Like a piece of wood in the ocean, Constantly turning with the waves; The mind of the Hearer is also like that, Driven and agitated by the wind of appearances. Although they extinguish arising afflictions, They are still bound by habitual tendencies; Intoxicated by the wine of Samadhi (Concentration), They abide in the Anasrava-dhatu (Realm without outflows). They are not an ultimate destination, Nor do they regress, Because they have attained the body of Samadhi (Concentration), They will not awaken even for eons. Like a drunken person, Who awakens after the alcohol wears off; The Hearers are also like this, They will become Buddhas after awakening.'
The Great Vehicle
入楞伽經卷第三 大正藏第 16 冊 No. 0672 大乘入楞伽經
大乘入楞伽經卷第四
大周于闐國三藏法師實叉難陀奉 敕譯
無常品第三之一
爾時佛告大慧菩薩摩訶薩言：「今當爲汝說意成身差別相。諦聽！諦聽！善思念之！」
大慧言：「唯。」
佛言：「大慧！意成身有三種。何者為三？謂：入三昧樂意成身，覺法自性意成身，種類俱生無作行意成身；諸修行者入初地已漸次證得。大慧！云何入三昧樂意成身？謂三、四、五地入於三昧，離種種心寂然不動，心海不起轉識波浪，了境心現皆無所有，是名入三昧樂意成身。云何覺法自性意成身？謂八地中了法如幻皆無有相，心轉所依，住如幻定及餘三昧，能現無量自在神通，如花開敷速疾如意，如幻如夢如影如像，非四大造與造相似，一切色相具足莊嚴，普入佛剎了諸法性，是名覺法自性意成身。云何種類俱生無作行意成身？謂了達諸佛自證法相，是名種類俱生無作行意成身。大慧！三種身相當勤觀察。」
爾時世尊重說頌言：
「我大乘非乘， 非聲亦非字， 非諦非解脫， 亦非無相竟。 然乘摩訶衍， 三摩提自在， 種種意成身， 自在花莊嚴。」
爾時大慧菩薩摩
【現代漢語翻譯】 現代漢語譯本 《入楞伽經》卷第三 大正藏第16冊 No. 0672 《大乘入楞伽經》
《大乘入楞伽經》卷第四
大周于闐國三藏法師實叉難陀（Śikṣānanda）奉 敕譯
無常品第三之一
爾時，佛告大慧菩薩摩訶薩（Mahā-sattva）言：『我現在要為你解說意成身的差別相。仔細聽！仔細聽！好好地思量！』
大慧（Mahamati）說：『是。』
佛說：『大慧（Mahamati）！意成身有三種。哪三種呢？就是：入三昧樂意成身，覺法自性意成身，種類俱生無作行意成身；這些是修行者進入初地之後逐漸證得的。大慧（Mahamati）！什麼叫做入三昧樂意成身呢？就是說，三地、四地、五地的菩薩進入三昧，遠離種種雜念，寂然不動，心海不起轉識的波浪，明瞭所見的境界都是心的顯現，一切皆無所有，這就叫做入三昧樂意成身。什麼叫做覺法自性意成身呢？就是說，八地的菩薩明瞭諸法如幻，皆無實相，轉化了心識的所依，安住于如幻的禪定以及其他的禪定之中，能夠顯現無量自在的神通，像花朵開放一樣迅速如意，如幻如夢如影如像，雖然不是四大所造，卻與四大所造的相似，一切色相具足莊嚴，普遍進入各個佛剎，明瞭諸法的自性，這就叫做覺法自性意成身。什麼叫做種類俱生無作行意成身呢？就是說，完全通達諸佛自證的法相，這就叫做種類俱生無作行意成身。大慧（Mahamati）！對於這三種身相，應當勤加觀察。』
爾時，世尊再次宣說偈頌：
『我所說的大乘（Mahāyāna）並非是乘， 不是聲音也不是文字， 不是真諦也不是解脫， 也不是無相的究竟。 然而這才是摩訶衍（Mahāyāna）的乘， 在三摩提（Samādhi）中得自在， 種種意成身， 自在如花朵般莊嚴。』
爾時，大慧菩薩摩訶薩（Mahā-sattva）
【English Translation】 English version Laṅkāvatāra Sūtra, Volume 3 Taishō Tripiṭaka, Volume 16, No. 0672, Mahāyāna Laṅkāvatāra Sūtra
Mahāyāna Laṅkāvatāra Sūtra, Volume 4
Translated under Imperial Order by Śikṣānanda (Śikṣānanda), Tripiṭaka Master from Khotan of the Great Zhou Dynasty
Chapter 3: Impermanence, Part 1
At that time, the Buddha said to the Mahā-sattva Mahāmati: 'Now I will explain to you the different aspects of the mind-made body. Listen carefully! Listen carefully! And contemplate it well!'
Mahāmati said: 'Yes.'
The Buddha said: 'Mahāmati! There are three kinds of mind-made bodies. What are the three? They are: the mind-made body of samādhi bliss, the mind-made body of realizing the self-nature of dharmas, and the mind-made body of the spontaneously born, unconditioned activity of the class; these are gradually attained by practitioners after entering the first bhūmi. Mahāmati! What is the mind-made body of samādhi bliss? It means that bodhisattvas of the third, fourth, and fifth bhūmis enter into samādhi, free from various thoughts, still and unmoving, the ocean of mind does not generate waves of transforming consciousness, and they understand that the manifested realms are all manifestations of the mind, and everything is without substance; this is called the mind-made body of samādhi bliss. What is the mind-made body of realizing the self-nature of dharmas? It means that bodhisattvas of the eighth bhūmi understand that all dharmas are like illusions, without any real characteristics, transform the basis of consciousness, abide in illusion-like samādhi and other samādhis, and can manifest limitless, unhindered supernormal powers, as swiftly and freely as flowers blooming, like illusions, like dreams, like shadows, like images, not made by the four great elements but similar to what is made by them, complete with all adorned appearances, universally entering all Buddha-lands, and understanding the self-nature of all dharmas; this is called the mind-made body of realizing the self-nature of dharmas. What is the mind-made body of the spontaneously born, unconditioned activity of the class? It means that they fully understand the self-realized dharma-nature of all Buddhas; this is called the mind-made body of the spontaneously born, unconditioned activity of the class. Mahāmati! You should diligently observe these three aspects of the body.'
At that time, the World-Honored One spoke again in verse:
'The Mahāyāna I speak of is not a vehicle, Not a sound nor a word, Not truth nor liberation, Nor the ultimate of no-characteristics. Yet it is the vehicle of Mahāyāna, Free in samādhi, With various mind-made bodies, Freely adorned like flowers.'
At that time, the Bodhisattva Mahā-sattva Mahāmati
訶薩復白佛言：「世尊！如世尊說五無間業。何者為五？若人作已墮阿鼻獄。」
佛言：「諦聽！當爲汝說。」
大慧言：「唯。」
佛告大慧：「五無間者，所謂：殺母，殺父，殺阿羅漢，破和合僧，懷惡逆心出佛身血。大慧！何者為眾生母？謂引生愛與貪喜俱，如母養育。何者為父？所謂無明，令生六處聚落中故。斷二根本，名殺父母。云何殺阿羅漢？謂隨眠為怨如鼠毒發，究竟斷彼，是故說名殺阿羅漢。云何破和合僧？謂諸蘊異相和合積聚，究竟斷彼名為破僧。云何噁心出佛身血？謂八識身妄生思覺，見自心外自相共相，以三解脫無漏噁心，究竟斷彼八識身佛，名為噁心出佛身血。大慧！是為內五無間，若有作者，無間即得現證實法。
「複次，大慧！今為汝說外五無間，令汝及余菩薩聞是義已，于未來世不生疑惑。云何外五無間？謂余教中所說無間，若有作者，於三解脫不能現證，唯除如來、諸大菩薩及大聲聞，見其有造無間業者，為欲勸發令其改過，以神通力示同其事，尋即悔除證於解脫，此皆化現非是實造，若有實造無間業者，終無現身而得解脫，唯除覺了自心所現身資所住，離我我所分別執見；或於來世余處受生，遇善知識離分別過，方證解脫。」
爾時世尊重說頌言
【現代漢語翻譯】 現代漢語譯本 訶薩菩薩再次對佛說：『世尊！您所說的五無間業是什麼？做了這些業會墮入阿鼻地獄。』 佛說：『仔細聽！我將為你解說。』 大慧菩薩說：『是。』 佛告訴大慧菩薩：『五無間業是：殺母，殺父，殺阿羅漢（斷盡煩惱，證得涅槃的聖者），破壞僧團的和合，懷著惡意使佛身出血。大慧！什麼是眾生的母親？是指引眾生生起愛和貪，並與之同樂的，就像母親養育子女一樣。什麼是父親？是指無明（對事物真相的迷惑），使眾生在六處（眼、耳、鼻、舌、身、意）的聚落中產生。斷除這兩種根本，就叫做殺父母。』 『如何殺阿羅漢？是指隨眠（潛在的煩惱）像怨敵一樣，像鼠毒發作一樣，徹底斷除它們，所以叫做殺阿羅漢。如何破壞和合僧？是指諸蘊（色、受、想、行、識）以不同的相貌和合積聚，徹底斷除它們就叫做破僧。如何懷著惡意使佛身出血？是指八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）之身虛妄地產生思覺，見到自心之外的自相和共相，以三解脫（空、無相、無愿）的無漏噁心，徹底斷除這八識之身佛，叫做懷著惡意使佛身出血。大慧！這是內在的五無間業，如果有人造作，立刻就能現前證得真實的佛法。』 『此外，大慧！現在我為你解說外在的五無間業，使你和其他菩薩聽了這些道理后，在未來世不會產生疑惑。什麼是外在的五無間業？是指其他教派所說的無間業，如果有人造作，就不能現前證得三解脫，除非如來、諸大菩薩和大聲聞（佛陀的弟子），看到有人造作無間業，爲了勸導他們改過，以神通力示現與他們做同樣的事，隨即懺悔消除罪業，證得解脫，這些都是化現，不是真的造作。如果有人真的造作無間業，終究不能在現世獲得解脫，除非覺悟到自心所顯現的身、資用和住所，遠離對我和我所的分別執著；或者在來世其他地方受生，遇到善知識，遠離分別的過失，才能證得解脫。』 這時，世尊再次說了偈頌：
【English Translation】 English version Then, Mahamati again said to the Buddha: 'World Honored One! What are the five heinous crimes (five unpardonable offenses) that the World Honored One speaks of? If a person commits them, they will fall into Avici Hell (the lowest level of hell).' The Buddha said: 'Listen carefully! I will explain them to you.' Mahamati said: 'Yes.' The Buddha told Mahamati: 'The five heinous crimes are: killing one's mother, killing one's father, killing an Arhat (one who has attained Nirvana), disrupting the harmony of the Sangha (Buddhist monastic community), and with malicious intent, causing a Buddha to bleed. Mahamati! What is the mother of sentient beings? It is that which leads to the arising of love and greed, and rejoices with them, just as a mother nurtures her children. What is the father? It is ignorance (lack of knowledge of the true nature of reality), which causes sentient beings to arise in the gathering of the six sense bases (eye, ear, nose, tongue, body, and mind). Cutting off these two roots is called killing one's parents.' 'How does one kill an Arhat? It is when the latent defilements (kleshas) are like enemies, like the outbreak of rat poison, and one completely cuts them off. Therefore, it is called killing an Arhat. How does one disrupt the harmony of the Sangha? It is when the skandhas (form, feeling, perception, mental formations, and consciousness) are combined and accumulated with different appearances, and one completely cuts them off. This is called disrupting the Sangha. How does one with malicious intent cause a Buddha to bleed? It is when the eight consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, and alaya-consciousness) falsely generate thoughts and perceptions, seeing self-characteristics and common characteristics outside of one's own mind, and with the non-outflow evil mind of the three liberations (emptiness, signlessness, and wishlessness), one completely cuts off the Buddha of these eight consciousnesses. This is called with malicious intent causing a Buddha to bleed. Mahamati! These are the inner five heinous crimes. If someone commits them, they will immediately attain the direct realization of the true Dharma.' 'Furthermore, Mahamati! Now I will explain to you the outer five heinous crimes, so that you and other Bodhisattvas, after hearing these principles, will not have doubts in future lives. What are the outer five heinous crimes? They are the heinous crimes spoken of in other teachings. If someone commits them, they cannot directly realize the three liberations, except for the Tathagatas (Buddhas), great Bodhisattvas, and great Shravakas (disciples of the Buddha), who, seeing someone committing a heinous crime, in order to encourage them to change their ways, use their supernatural powers to appear to do the same thing, and then immediately repent and eliminate their offenses, attaining liberation. These are all manifestations, not actual deeds. If someone actually commits a heinous crime, they will never attain liberation in this lifetime, unless they realize that the body, resources, and dwelling are manifestations of their own mind, and they abandon the discriminating attachments to self and what belongs to self; or in a future life, they are born in another place, encounter a good teacher, and are free from the faults of discrimination, then they can attain liberation.' At that time, the World Honored One spoke again in verse:
：
「貪愛名為母， 無明則是父； 識了于境界， 此則名為佛。 隨眠阿羅漢， 蘊聚和合僧； 斷彼無餘間， 是名無間業。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿為我說諸佛體性。」
佛言：「大慧！覺二無我，除二種障，離二種死，斷二煩惱，是佛體性。大慧！聲聞、緣覺得此法已，亦名為佛，我以是義但說一乘。」
爾時世尊重說頌言：
「善知二無我， 除二障二惱， 及不思議死， 是故名如來。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！如來以何密意，于大眾中唱如是言：『我是過去一切諸佛。』及說百千本生之事：『我于爾時，作頂生王、大象、鸚鵡、月光、妙眼如是等。』」
佛言：「大慧！如來、應、正等覺，依四平等秘密意故，于大眾中作如是言：『我于昔時作拘留孫佛、拘那含牟尼佛、迦葉佛。』云何為四？所謂：字平等，語平等，身平等，法平等。云何字平等？謂我名佛，一切如來亦名為佛，佛名無別，是謂字等。云何語平等？謂我作六十四種梵音聲語，一切如來亦作此語，迦陵頻伽梵音聲性，不增不減無有差別，是名語等。云何身平等？謂我與諸佛，法身色相及隨形好等無差別，除為調伏種種眾生現隨類身，是
【現代漢語翻譯】 現代漢語譯本： 『貪愛』被稱為『母親』，『無明』（avidyā，對事物真相的迷惑）則被稱為『父親』； 認識了（識了）在境界中的事物，這就被稱為『佛』（Buddha，覺悟者）。 『隨眠』（anuśaya，煩惱的潛在傾向）是『阿羅漢』（arhat，已證悟者），『蘊聚』（skandha，構成個體的要素）的和合是『僧』（saṃgha，僧團）； 斷除這些沒有剩餘，這被稱為『無間業』（ānantarya-karma，導致立即受報的惡業）。』
這時，大慧菩薩摩訶薩（Mahāmati bodhisattva-mahāsattva）又對佛說：『世尊！愿您為我說諸佛的體性。』
佛說：『大慧！覺悟二無我（dvi-nairātmya，人無我和法無我），去除二種障（dvi-āvaraṇa，煩惱障和所知障），遠離二種死（dvi-maraṇa，分段生死和變易生死），斷除二種煩惱（dvi-kleśa，俱生煩惱和分別煩惱），這就是佛的體性。大慧！聲聞（śrāvaka，聽聞佛法者）、緣覺（pratyekabuddha，獨自覺悟者）覺悟了這個法之後，也被稱為佛，我因為這個意義才說一乘（ekayāna，唯一的解脫之道）。』
這時，世尊重說頌言：
『善於了知二無我，去除二障和二惱（dvi-kleśa，兩種煩惱）， 以及不可思議的死，因此名為如來（tathāgata，佛的稱號之一）。』
這時，大慧菩薩摩訶薩又對佛說：『世尊！如來以什麼秘密意圖，在大眾中說這樣的話：『我是過去一切諸佛。』以及說百千本生之事：『我于爾時，作頂生王、大象、鸚鵡、月光、妙眼如是等。』
佛說：『大慧！如來、應、正等覺（tathāgata arhat samyak-saṃbuddha，佛的稱號），依據四種平等秘密意圖的緣故，在大眾中說這樣的話：『我于昔時作拘留孫佛（Krakucchanda Buddha）、拘那含牟尼佛（Kanakamuni Buddha）、迦葉佛（Kāśyapa Buddha）。』什麼是四種？ 所謂：字平等，語平等，身平等，法平等。云何字平等？謂我名佛，一切如來亦名為佛，佛名無別，是謂字等。云何語平等？謂我作六十四種梵音聲語，一切如來亦作此語，迦陵頻伽（kalaviṅka，一種美妙的鳥）梵音聲性，不增不減無有差別，是名語等。云何身平等？謂我與諸佛，法身色相及隨形好等無差別，除為調伏種種眾生現隨類身，是
【English Translation】 English version: 『Craving』 is called 『mother,』 『ignorance』 (avidyā, delusion about the true nature of things) is called 『father;』 Knowing (識了) things in the realm, this is called 『Buddha』 (覺悟者, Awakened One).』 『Latent tendencies』 (anuśaya, underlying tendencies of afflictions) are 『arhats』 (已證悟者, enlightened beings), the combination of 『aggregates』 (skandha, the elements constituting an individual) is the 『saṃgha』 (僧團, monastic community); Cutting these off without remainder, this is called 『karma of immediate retribution』 (ānantarya-karma, evil deeds leading to immediate consequences).』
Then, Mahāmati bodhisattva-mahāsattva (大慧菩薩摩訶薩) again said to the Buddha: 『World-Honored One! I wish you would tell me about the nature of all Buddhas.』
The Buddha said: 『Mahāmati! Realizing the two non-selves (dvi-nairātmya, selflessness of persons and selflessness of phenomena), removing the two kinds of hindrances (dvi-āvaraṇa, afflictive hindrances and cognitive hindrances), departing from the two kinds of deaths (dvi-maraṇa, death by segments and death by transformation), cutting off the two kinds of afflictions (dvi-kleśa, innate afflictions and acquired afflictions), this is the nature of the Buddha. Mahāmati! Śrāvakas (聲聞, hearers of the Dharma) and pratyekabuddhas (緣覺, solitary realizers), having realized this Dharma, are also called Buddhas; it is because of this meaning that I speak of the One Vehicle (ekayāna, the single path to liberation).』
Then, the World-Honored One spoke again in verse:
『Knowing well the two non-selves, removing the two hindrances and the two afflictions (dvi-kleśa, two kinds of afflictions), And the inconceivable death, therefore, is called the Tathāgata (如來, one of the titles of the Buddha).』
Then, Mahāmati bodhisattva-mahāsattva again said to the Buddha: 『World-Honored One! With what secret intention did the Tathāgata, in the midst of the assembly, say such words: 『I am all the Buddhas of the past.』 And speak of hundreds of thousands of birth stories: 『At that time, I was King Topknot, a great elephant, a parrot, Moonlight, Wonderful Eye, and so on.』
The Buddha said: 『Mahāmati! The Tathāgata, Arhat, Perfectly Enlightened One (tathāgata arhat samyak-saṃbuddha, titles of the Buddha), relying on the secret intention of the four equalities, speaks such words in the midst of the assembly: 『In the past, I was Krakucchanda Buddha (拘留孫佛), Kanakamuni Buddha (拘那含牟尼佛), and Kāśyapa Buddha (迦葉佛).』 What are the four? They are: equality of letters, equality of speech, equality of body, and equality of Dharma. What is equality of letters? It means that I am named Buddha, and all Tathāgatas are also named Buddha; there is no difference in the name of Buddha, this is called equality of letters. What is equality of speech? It means that I speak with sixty-four kinds of Brahma-like sounds, and all Tathāgatas also speak with these sounds; the Brahma-like sound of the kalaviṅka (迦陵頻伽, a mythical bird with a beautiful voice) is unchanging and without difference, this is called equality of speech. What is equality of body? It means that I and all Buddhas have no difference in the Dharma-body, physical characteristics, and secondary marks; except for manifesting bodies according to different categories to tame various beings, this is
謂身等。云何法平等？謂我與諸佛皆同證得三十七種菩提分法，是謂法等。是故如來、應、正等覺，于大眾中作如是說。」
爾時世尊重說頌言：
「迦葉拘留孫， 拘那含是我； 依四平等故， 為諸佛子說。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！如世尊說：『我于某夜成最正覺，乃至某夜當入涅槃，于其中間不說一字，亦不已說亦不當說，不說是佛說。』世尊依何密意作如是語？」
佛言：「大慧！依二密法故作如是說。云何二法？謂：自證法及本住法。云何自證法？謂諸佛所證我亦同證，不增不減，證智所行，離言說相、離分別相、離名字相。云何本住法？謂法本性如金等在礦，若佛出世若不出世，法住法位，法界法性皆悉常住。大慧！譬如有人行曠野中，見向古城平坦舊道，即便隨入止息遊戲。大慧！于汝意云何？彼作是道及以城中種種物耶？」
白言：「不也。」
佛言：「大慧！我及諸佛所證真如，常住法性亦復如是。是故說言，始從成佛乃至涅槃，于其中間不說一字，亦不已說亦不當說。」
爾時世尊重說頌言：
「某夜成正覺， 某夜般涅槃； 於此二中間， 我都無所說。 自證本住法， 故作是密語； 我及諸如來， 無
【現代漢語翻譯】 現代漢語譯本： 關於身體等的平等。什麼是法平等？就是我和諸佛都同樣證得了三十七種菩提分法（三十七道品，通往覺悟的三十七種修行方法），這就是法平等。因此，如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢，值得尊敬的人）、正等覺（Samyaksambuddha，完全覺悟的人），在大眾中這樣說。
這時，世尊用偈頌再次宣說：
『迦葉（Kasyapa，佛陀的弟子之一）、拘留孫（Krakucchanda，過去七佛之一），拘那含（Kanakamuni，過去七佛之一）就是我； 依靠四種平等的原因，為各位佛子宣說。』
這時，大慧菩薩摩訶薩（Mahasattva，偉大的菩薩）再次對佛說：『世尊！正如世尊所說：『我在某夜成就最正覺，乃至某夜將入涅槃（Nirvana，寂滅），在這期間沒有說過一個字，也沒有已經說過，也沒有將要說，不說才是佛說。』世尊依據什麼秘密的含義說這樣的話？』
佛說：『大慧（Mahamati，菩薩名）！依據兩種秘密的法，所以這樣說。什麼是兩種法？就是：自證法和本住法。什麼是自證法？就是諸佛所證悟的，我也同樣證悟，不增加也不減少，是證悟的智慧所行之處，遠離言語的表述，遠離分別的念頭，遠離名字的執著。什麼是本住法？就是法的本性，如同金子等存在於礦石中，無論佛出世還是不出世，法都安住在法的位子上，法界（Dharmadhatu，一切法的總稱）的法性都是恒常存在的。大慧！譬如有人行走在曠野中，看見通向古城的平坦舊路，就順著路走進去，在那裡休息和遊玩。大慧！你認為怎麼樣？那個人是建造了這條路以及城中的各種東西嗎？』
回答說：『不是的。』
佛說：『大慧！我和諸佛所證悟的真如（Tathata，事物的真實如是的狀態），常住的法性也是這樣。因此說，從開始成佛直到涅槃，在這期間沒有說過一個字，也沒有已經說過，也沒有將要說。』
這時，世尊用偈頌再次宣說：
『某夜成就正覺，某夜進入涅槃； 在這兩個中間，我都沒有說什麼。 自證的本住法，所以才說這樣的秘密話語； 我和諸如來，沒有』
【English Translation】 English version: Regarding the equality of body and so on. What is the equality of Dharma? It means that I and all the Buddhas equally attain the thirty-seven limbs of enlightenment (thirty-seven factors of enlightenment, the thirty-seven practices leading to enlightenment), this is the equality of Dharma. Therefore, the Tathagata (one of the titles of the Buddha), Arhat (worthy of respect), Samyaksambuddha (perfectly enlightened one), speaks thus in the assembly.
At that time, the World Honored One spoke again in verse:
'Kasyapa (one of the Buddha's disciples), Krakucchanda (one of the past seven Buddhas), Kanakamuni (one of the past seven Buddhas) are me; Relying on the reason of the four equalities, I speak for all the Buddha's children.'
At that time, Mahamati Bodhisattva (Great Being Bodhisattva) again said to the Buddha: 'World Honored One! Just as the World Honored One said: 'I attained the most perfect enlightenment on a certain night, and will enter Nirvana (extinction) on a certain night, during which I have not spoken a single word, nor have I already spoken, nor will I speak, not speaking is what the Buddha speaks.' According to what secret meaning does the World Honored One speak these words?'
The Buddha said: 'Mahamati (name of a Bodhisattva)! Based on two secret Dharmas, I speak thus. What are the two Dharmas? They are: self-realized Dharma and the Dharma of inherent abiding. What is self-realized Dharma? It means that what all the Buddhas have realized, I have also realized in the same way, neither increasing nor decreasing, it is the realm of the wisdom of realization, far from the expression of words, far from the thoughts of discrimination, far from the attachment to names. What is the Dharma of inherent abiding? It is the inherent nature of Dharma, like gold and so on existing in ore, whether a Buddha appears in the world or not, the Dharma abides in the position of Dharma, the Dharmadhatu (totality of all Dharmas) and the Dharma-nature are all eternally abiding. Mahamati! For example, someone walking in the wilderness sees a flat old road leading to an ancient city, and then follows the road to enter, rest, and play there. Mahamati! What do you think? Did that person build this road and all the things in the city?'
He replied: 'No.'
The Buddha said: 'Mahamati! The Suchness (the true state of things as they are) that I and all the Buddhas have realized, the eternally abiding Dharma-nature is also like this. Therefore, it is said that from the beginning of becoming a Buddha until Nirvana, during which I have not spoken a single word, nor have I already spoken, nor will I speak.'
At that time, the World Honored One spoke again in verse:
'I attained perfect enlightenment on a certain night, and entered Nirvana on a certain night; In between these two, I have not said anything. The self-realized Dharma of inherent abiding, that is why I speak these secret words; I and all the Tathagatas, have no'
有少差別。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿說一切法有無相。令我及諸菩薩摩訶薩離此相，疾得阿耨多羅三藐三菩提。」
佛言：「諦聽！當爲汝說。」
大慧言：「唯。」
佛言：「大慧！世間眾生多墮二見，謂：有見，無見；墮二見故，非出出想。云何有見？謂實有因緣而生諸法非不實有，實有諸法從因緣生非無法生。大慧！如是說者則說無因。云何無見？謂知受貪瞋癡已而妄計言無。大慧！及彼分別有相而不受諸法有，復有知諸如來、聲聞、緣覺無貪瞋癡性而計為非有，此中誰為壞者？」
大慧白言：「謂有貪瞋癡性后取于無，名為壞者。」
佛言：「善哉！汝解我問。此人非止無貪瞋癡名為壞者，亦壞如來、聲聞、緣覺。何以故？煩惱內外不可得故；體性非異非不異故。大慧！貪瞋癡性若內若外皆不可得，無體性故，無可取故，聲聞、緣覺及以如來本性解脫，無有能縛及縛因故。大慧！若有能縛及以縛因則有所縛，作如是說名為壞者，是為無有相。我依此義密意而說，寧起我見如須彌山，不起空見懷增上慢。若起此見名為壞者，墮自共見樂欲之中，不了諸法惟心所現。以不了故，見有外法剎那無常展轉差別，蘊、界、處相相續流轉起已還滅，虛妄分別，
【現代漢語翻譯】 現代漢語譯本： 『有少差別。』
爾時大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）復白佛言：『世尊！愿說一切法有無相。令我及諸菩薩摩訶薩（Bodhisattva-Mahasattva）離此相，疾得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』
佛言：『諦聽！當爲汝說。』
大慧言：『唯。』
佛言：『大慧！世間眾生多墮二見，謂：有見，無見；墮二見故，非出出想。云何有見？謂實有因緣而生諸法非不實有，實有諸法從因緣生非無法生。大慧！如是說者則說無因。云何無見？謂知受貪瞋癡已而妄計言無。大慧！及彼分別有相而不受諸法有，復有知諸如來（Tathagata）、聲聞（Sravaka）、緣覺（Pratyekabuddha）無貪瞋癡性而計為非有，此中誰為壞者？』
大慧白言：『謂有貪瞋癡性后取于無，名為壞者。』
佛言：『善哉！汝解我問。此人非止無貪瞋癡名為壞者，亦壞如來（Tathagata）、聲聞（Sravaka）、緣覺（Pratyekabuddha）。何以故？煩惱內外不可得故；體性非異非不異故。大慧！貪瞋癡性若內若外皆不可得，無體性故，無可取故，聲聞（Sravaka）、緣覺（Pratyekabuddha）及以如來（Tathagata）本性解脫，無有能縛及縛因故。大慧！若有能縛及以縛因則有所縛，作如是說名為壞者，是為無有相。我依此義密意而說，寧起我見如須彌山（Mount Sumeru），不起空見懷增上慢。若起此見名為壞者，墮自共見樂欲之中，不了諸法惟心所現。以不了故，見有外法剎那無常展轉差別，蘊（Skandha）、界（Dhatu）、處（Ayatana）相相續流轉起已還滅，虛妄分別。
【English Translation】 English version: 'There is a slight difference.'
Then Mahamati Bodhisattva-Mahasattva addressed the Buddha, saying: 'World-Honored One, please explain the characteristics of existence and non-existence of all dharmas, so that I and other Bodhisattva-Mahasattvas can be free from these characteristics and quickly attain Anuttara-samyak-sambodhi.'
The Buddha said: 'Listen carefully! I will explain it to you.'
Mahamati said: 'Yes.'
The Buddha said: 'Mahamati, most sentient beings in the world fall into two views: the view of existence and the view of non-existence. Because they fall into these two views, they cannot escape the thought of arising. What is the view of existence? It is the belief that all dharmas are truly produced by causes and conditions, and are not unreal; that all dharmas truly arise from causes and conditions, and are not produced from nothing. Mahamati, those who say this are asserting causelessness. What is the view of non-existence? It is knowing that one experiences greed, hatred, and delusion, and then falsely claiming that they do not exist. Mahamati, and those who distinguish characteristics of existence but do not accept the existence of dharmas, and those who know that the Tathagatas, Sravakas, and Pratyekabuddhas are without the nature of greed, hatred, and delusion, but claim that they do not exist, who among these is the destroyer?'
Mahamati replied: 'Those who initially possess the nature of greed, hatred, and delusion, and then grasp onto non-existence, are called destroyers.'
The Buddha said: 'Excellent! You understand my question. This person is not only a destroyer because they claim to be without greed, hatred, and delusion, but also destroys the Tathagatas, Sravakas, and Pratyekabuddhas. Why? Because afflictions are unattainable both internally and externally; because their nature is neither different nor not different. Mahamati, the nature of greed, hatred, and delusion is unattainable both internally and externally. Because they have no inherent nature, and cannot be grasped, the Sravakas, Pratyekabuddhas, and Tathagatas are inherently liberated, without any binding force or cause of binding. Mahamati, if there is a binding force and a cause of binding, then there is something bound. To say this is to be a destroyer; this is the characteristic of non-existence. I rely on this meaning and speak with hidden intent, that it is better to hold onto the view of self as large as Mount Sumeru than to hold onto the view of emptiness with increased arrogance. If one holds this view, they are called destroyers, falling into the pleasures of self-views and common views, not understanding that all dharmas are only manifestations of the mind. Because of this lack of understanding, they see external dharmas as momentary, impermanent, changing, and different; the aggregates (Skandhas), realms (Dhatus), and sense bases (Ayatanas) continuously flowing, arising and then ceasing, falsely discriminating.'
離文字相，亦成壞者。」
爾時世尊重說頌言：
「有無是二邊， 乃至心所行， 凈除彼所行， 平等心寂滅。 不取于境界， 非滅無所有； 有真如妙物， 如諸聖所行。 本無而有生， 生已而覆滅； 因緣有及無， 彼非住我法。 非外道非佛， 非我非餘眾； 能以緣成有， 云何而得無？ 誰以緣成有， 而復得言無； 惡見說為生， 妄想計有無。 若知無所生， 亦復無所滅； 觀世悉空寂， 有無二俱離。」
爾時大慧菩薩摩訶薩復請佛言：「世尊！惟愿為說宗趣之相。令我及諸菩薩摩訶薩善達此義，不隨一切眾邪妄解，疾得阿耨多羅三藐三菩提。」
佛言：「諦聽！當爲汝說。」
大慧言：「唯。」
佛言：「大慧！一切二乘及諸菩薩，有二種宗法相。何等為二？謂：宗趣法相，言說法相。宗趣法相者，謂自所證殊勝之相，離於文字語言分別，入無漏界成自地行，超過一切不正思覺，伏魔外道，生智慧光，是名宗趣法相。言說法相者，謂說九部種種教法，離於一異、有無等相，以巧方便隨眾生心令入此法，是名言說法相。汝及諸菩薩當勤修學。」
爾時世尊重說頌言：
「宗趣與言說， 自證及
【現代漢語翻譯】 現代漢語譯本：『執著于文字表象，也會導致成住壞空。』
這時，世尊以偈頌說道：
『有和無是兩種極端，乃至一切心念活動，清凈去除這些心念活動，就能達到平等寂滅的境界。不執取任何外在境界，也不是斷滅虛無；存在著真如（Tathata）這種微妙的實相，那是諸位聖者所行持的。本來沒有而產生了，產生之後又會滅亡；因緣和合而有有和無，這些都不是常住不變的我法（Atman）。既不是外道（Tirthika），也不是佛，既不是我（Atman），也不是其他眾生；能夠憑藉因緣而成就事物，怎麼能說它沒有呢？誰憑藉因緣而成就事物，卻又說它沒有；這種邪惡的見解說是生，只是虛妄的想像，計較有和無。如果知道沒有產生，也就沒有滅亡；觀察世間一切都是空寂的，有和無這兩種對立都應當遠離。』
這時，大慧菩薩摩訶薩（Mahasattva）再次向佛請教說：『世尊！希望您能為我們講說宗趣（essence）的表相。使我和各位菩薩摩訶薩能夠透徹理解這個道理，不被一切邪惡的妄想所迷惑，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』
佛說：『仔細聽！我將為你們解說。』
大慧說：『是。』
佛說：『大慧！一切二乘（two vehicles，聲聞和緣覺）以及各位菩薩，有兩種宗法相。哪兩種呢？就是：宗趣法相，言說法相。宗趣法相，是指自己所證悟的殊勝境界，脫離文字語言的分別，進入無漏界（Anasrava-dhatu）成就自己的修行，超越一切不正當的思慮覺察，降伏邪魔外道，產生智慧之光，這就是宗趣法相。言說法相，是指宣說九部（nine divisions of scriptures）各種各樣的教法，脫離一異、有無等對立的表相，用巧妙的方便法門，隨著眾生的心意，使他們進入佛法，這就是言說法相。你和各位菩薩應當勤奮修學。』
這時，世尊以偈頌說道：
『宗趣和言說，自己證悟以及』
【English Translation】 English version: 'Attachment to the appearance of words also leads to formation, duration, decay, and emptiness.'
At that time, the World Honored One spoke in verse:
'Existence and non-existence are two extremes, even the workings of the mind; purify and remove those workings, and the mind attains equality and tranquility. Do not grasp at external realms, nor annihilation into nothingness; there exists the wondrous reality of Suchness (Tathata), as practiced by the sages. Originally non-existent, it arises; having arisen, it decays again; existence and non-existence arise from conditions; they do not abide in my Dharma (Atman). Neither heretics (Tirthika) nor Buddhas, neither self (Atman) nor other beings; able to arise from conditions, how can it be said to be non-existent? Who arises from conditions, yet says it is non-existent; this evil view is called birth, merely deluded thoughts calculating existence and non-existence. If one knows there is no birth, then there is no extinction; observing the world as empty and still, both existence and non-existence are abandoned.'
At that time, Mahamati Bodhisattva-Mahasattva (Mahasattva) again asked the Buddha: 'World Honored One! May you please explain the characteristics of the essence (essence). So that I and all the Bodhisattva-Mahasattvas can thoroughly understand this meaning, not be misled by all evil delusions, and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi).'
The Buddha said: 'Listen carefully! I will explain it to you.'
Mahamati said: 'Yes.'
The Buddha said: 'Mahamati! All the Two Vehicles (two vehicles, Sravakas and Pratyekabuddhas) and all the Bodhisattvas have two kinds of doctrinal characteristics. What are the two? They are: the characteristics of the essence and the characteristics of verbal expression. The characteristics of the essence refer to the supreme state of realization attained by oneself, free from the distinctions of words and language, entering the Anasrava-dhatu (Anasrava-dhatu) to accomplish one's own practice, surpassing all improper thoughts and perceptions, subduing demons and heretics, and generating the light of wisdom. This is called the characteristics of the essence. The characteristics of verbal expression refer to expounding the various teachings of the nine divisions of scriptures (nine divisions of scriptures), free from the appearances of oneness and difference, existence and non-existence, using skillful means to guide sentient beings according to their minds, enabling them to enter this Dharma. This is called the characteristics of verbal expression. You and all the Bodhisattvas should diligently study and practice this.'
At that time, the World Honored One spoke in verse:
'Essence and verbal expression, self-realization and'
教法， 若能善知見， 不隨他妄解。 如愚所分別， 非是真實相； 彼豈不求度， 無法而可得。 觀察諸有為， 生滅等相續； 增長於二見， 顛倒無所知。 涅槃離心意， 唯此一法實； 觀世悉虛妄， 如幻夢芭蕉。 無有貪恚癡， 亦復無有人； 從愛生諸蘊， 如夢之所見。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿為我說虛妄分別相。此虛妄分別云何而生？是何而生？因何而生？誰之所生？何故名為虛妄分別？」
佛言：「大慧！善哉！善哉！汝為哀愍世間天人而問此義，多所利益多所安樂。諦聽！諦聽！善思念之！當爲汝說。」
大慧言：「唯。」
佛言：「大慧！一切眾生於種種境，不能了達自心所現，計能所取虛妄執著，起諸分別墮有無見，增長外道妄見習氣，心心所法相應起時，執有外義種種可得，計著於我及以我所，是故名為虛妄分別。」
大慧白言：「若如是者，外種種義性離有無起諸見相。世尊！第一義諦亦復如是，離諸根量宗、因、譬喻。世尊！何故於種種義言起分別，第一義中不言起耶？將無世尊所言乖理，一處言起一不言故。世尊！又說虛妄分別墮有無見，譬如幻事種種非實，分別亦爾有無相離，
【現代漢語翻譯】 現代漢語譯本 教法， 若能善於瞭解和認識，就不會隨從他人的錯誤理解。 如同愚昧之人所分別的，並非是真實的景象； 他們豈不是在尋求解脫，卻用錯誤的方法，怎麼可能得到呢？ 觀察世間一切有為法，都是生滅變化、前後相續的； 這樣只會增長對立的兩種見解，顛倒迷惑而一無所知。 涅槃的境界超越了心和意識的活動，只有這才是真實不虛的； 觀察世間一切都是虛幻不實的，如同幻術、夢境和芭蕉一樣空虛。 那裡沒有貪婪、嗔恨和愚癡，也沒有所謂的『人』存在； 一切諸蘊（五蘊）都是從愛慾產生的，就像夢中所見一樣。
這時，大慧菩薩摩訶薩再次對佛說：『世尊！請您為我講解虛妄分別的真相。這虛妄分別是如何產生的？是從什麼產生的？因為什麼產生的？是誰產生的？為什麼叫做虛妄分別？』
佛說：『大慧！問得好！問得好！你爲了憐憫世間的天人和人類而問這個問題，這會帶來許多利益和安樂。仔細聽！仔細聽！認真思考！我將為你解說。』
大慧說：『是。』
佛說：『大慧！一切眾生對於各種各樣的境界，不能明白那是自己內心所顯現的，就妄自認為有能取和所取，虛妄地執著，產生各種分別，落入有和無的見解中，增長外道的錯誤見解和習氣。當心和心所法相應生起時，就執著認為有外在的實在意義可以獲得，執著于『我』以及『我所』，所以叫做虛妄分別。』
大慧說：『如果這樣，外在的各種意義的自性，離開了有和無，卻產生了各種見解的現象。世尊！第一義諦（Paramārtha-satya）也是這樣，超越了各種根（感官）的衡量、宗（教義）、因（原因）、譬喻（比喻）。世尊！為什麼對於各種意義的言說會產生分別，而在第一義諦中卻不產生呢？難道世尊所說的不合道理嗎？因為在一處說產生，一處卻不說產生。世尊！您又說虛妄分別會墮入有和無的見解，譬如幻術所變現的種種事物並非真實，分別也是這樣，與有和無相互分離，』
【English Translation】 English version The Dharma, If one can understand it well, One will not follow others' false interpretations. Like what fools discriminate, It is not the true reality; How can they seek liberation, And obtain it with wrong methods? Observing all conditioned things, As continuous arising and ceasing; Increasing dualistic views, Confused and without knowledge. Nirvana transcends mind and thought, Only this one Dharma is real; Observing the world as illusory, Like a phantom, a dream, or a banana tree. There is no greed, hatred, or delusion, Nor is there a 'person'; From craving arise the skandhas (aggregates), Like what is seen in a dream.'
At that time, Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! Please explain to me the nature of false discrimination (vikalpa). How does this false discrimination arise? From what does it arise? Because of what does it arise? From whom does it arise? Why is it called false discrimination?'
The Buddha said: 'Mahamati! Excellent! Excellent! You ask this question out of compassion for the gods and humans in the world, which will bring much benefit and happiness. Listen carefully! Listen carefully! Think about it carefully! I will explain it to you.'
Mahamati said: 'Yes.'
The Buddha said: 'Mahamati! All sentient beings, regarding various objects, are unable to realize that they are manifestations of their own minds. They falsely assume the existence of the perceiver and the perceived, falsely clinging to them, giving rise to various discriminations, falling into the views of existence and non-existence, increasing the wrong views and habitual tendencies of external paths. When the mind and mental functions arise together, they cling to the idea that external meanings can be obtained, clinging to 'I' and 'mine'. Therefore, it is called false discrimination.'
Mahamati said: 'If that is the case, the nature of various external meanings is separate from existence and non-existence, yet various views arise. World Honored One! The highest truth (Paramārtha-satya) is also like that, transcending all measures of the senses, tenets, causes, and metaphors. World Honored One! Why do discriminations arise regarding the words of various meanings, but not in the highest truth? Could it be that what the World Honored One says is illogical, because it is said to arise in one place but not in another? World Honored One! You also said that false discrimination falls into the views of existence and non-existence, like illusions where various things are not real, discrimination is also like that, separate from existence and non-existence,'
云何而說墮二見耶？此說豈不墮於世見？」
佛言：「大慧！分別不生不滅。何以故？不起有無分別相故，所見外法皆無有故，了唯自心之所現故，但以愚夫分別自心種種諸法著種種相，而作是說。令知所見皆是自心，斷我我所一切見著，離作所作諸惡因緣，覺唯心故轉其意樂，善明諸地入佛境界，舍五法、自性諸分別見，是故我說虛妄分別執著種種自心所現諸境界生，如實了知則得解脫。」
爾時世尊重說頌言：
「諸因及與緣， 從此生世間； 與四句相應， 不知於我法， 世非有無生， 亦非俱不俱。 云何諸愚夫， 分別因緣起？ 非有亦非無， 亦復非有無； 如是觀世間， 心轉證無我。 一切法不生， 以從緣生故； 諸緣之所作， 所作法非生。 果不自生果， 有二果失故； 無有二果故， 非有性可得。 觀諸有為法， 離能緣所緣； 決定唯是心， 故我說心量。 量之自性處， 緣法二俱離； 究竟妙凈事， 我說名心量。 施設假名我， 而實不可得； 諸蘊蘊假名， 亦皆無實事。 有四種平等， 相因及所生； 無我為第四， 修行者觀察。 離一切諸見， 及能所分別； 無得亦
【現代漢語翻譯】 現代漢語譯本： 「如果這樣說，豈不是落入了二元對立的見解中？這種說法難道不會陷入世俗的常見觀點嗎？」
佛說：「大慧（Mahamati）！不要分別生與滅。為什麼呢？因為不生起對『有』和『無』的分別執著，所見的外在事物實際上並不存在，明白一切都是自己內心的顯現。只是因為愚昧的人分別自己的內心所顯現的種種法，執著于種種表象，才會有這樣的說法。要讓他們知道所見的一切都是自己的內心，斷除對『我』和『我所』的一切執著，遠離造作和被造作的種種惡劣因緣，覺悟到一切唯心所現，從而轉變他們的意念和喜好，善於明白各個菩薩的階位，進入佛的境界，捨棄五法（Five Dharmas）、自性等各種分別見解。因此我說，虛妄的分別執著于種種自心所顯現的境界而產生。如實地瞭解這些，就能獲得解脫。」
這時，世尊（The Blessed One）再次用偈頌說道：
「諸多的『因』和『緣』， 由此產生了世間； 與四句（tetralemma）相應， 卻不瞭解『我』和『法』， 世間並非『有』『無』『生』， 也不是『俱』或『不俱』。 為什麼愚昧的人們， 要分別因緣生起之法？ 非『有』也非『無』， 也非既『有』又『無』； 如此觀察世間， 心意轉變證悟無我。 一切法不生起， 因為是從因緣生； 種種因緣所造作， 被造作之法非真生。 果不能自己生果， 否則會有兩個果的過失； 因為沒有兩個果， 所以『有』的自性不可得。 觀察種種有為法， 遠離能緣和所緣； 確定一切唯是心， 所以我說這是心量。 心量的自性之處， 與能緣所緣都分離； 究竟微妙清凈事， 我說名為『心量』。 施設假名叫做『我』， 而實際上不可得； 諸蘊（Skandhas）和合假名， 也都沒有真實自性。 有四種平等性， 相因以及所生； 無我是第四種， 修行者應觀察。 遠離一切諸種見解， 以及能取和所取分別； 沒有獲得
【English Translation】 English version: 『If that is said, wouldn't it fall into the dualistic views? Doesn't this saying fall into the common views of the world?』
The Buddha said: 『Mahamati (Great Wisdom)! Do not discriminate between arising and ceasing. Why? Because there is no arising of the discrimination of 『being』 and 『non-being』. The external things seen do not actually exist. Understand that everything is a manifestation of one's own mind. It is only because ignorant people discriminate the various dharmas manifested by their own minds, clinging to various appearances, that they make such statements. Let them know that everything seen is their own mind, cut off all attachments to 『self』 and 『what belongs to self』, stay away from all bad causes and conditions of making and being made, awaken to the fact that everything is only mind, thereby transforming their thoughts and preferences, be good at understanding the various Bodhisattva stages, enter the realm of the Buddha, and abandon the various discriminating views such as the Five Dharmas (Five Dharmas), self-nature, etc. Therefore, I say that false discriminations cling to the various realms manifested by one's own mind and arise. Truly understanding these will lead to liberation.』
At that time, the Blessed One (The Blessed One) spoke again in verse:
『Various 『causes』 and 『conditions』, From this the world arises; Corresponding to the tetralemma (tetralemma), Yet not understanding 『self』 and 『dharma』. The world is neither 『being』 nor 『non-being』 nor 『arising』, Nor 『both』 nor 『neither』. Why do ignorant people, Discriminate the arising of conditioned dharmas? Neither 『being』 nor 『non-being』, Nor 『both being and non-being』; Observing the world in this way, The mind transforms and realizes no-self. All dharmas do not arise, Because they arise from conditions; What is made by various conditions, The made dharma is not truly born. A result cannot produce itself, Otherwise there would be the fault of two results; Because there are no two results, Therefore the nature of 『being』 cannot be obtained. Observing all conditioned dharmas, Away from the grasper and the grasped; Determined that everything is only mind, Therefore I say this is mind-measure. The place of mind-measure's own nature, Is separate from both grasper and grasped; The ultimate, subtle, pure matter, I call 『mind-measure』. A provisional name is given called 『self』, But in reality, it cannot be obtained; The aggregates (Skandhas) are a provisional name, And they all have no real nature. There are four kinds of equality, Mutual cause and what is produced; No-self is the fourth, Practitioners should observe. Away from all kinds of views, And the discrimination of grasper and grasped; There is no attainment
無生， 我說是心量。 非有亦非無， 有無二俱離； 如是心亦離， 我說是心量。 真如空實際， 涅槃及法界； 種種意成身， 我說是心量。 妄想習氣縛， 種種從心生； 眾生見為外， 我說是心量。 外所見非有， 而心種種現； 身資及所住， 我說是心量。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！如來說言：『如我所說，汝及諸菩薩，不應依語而取其義。』世尊！何故不應依語取義？云何為語？云何為義？」
佛言：「諦聽！當爲汝說。」
大慧言：「唯。」
佛言：「大慧！語者，所謂分別習氣而為其因，依于喉舌唇腭齒輔，而出種種音聲文字，相對談說，是名為語。云何為義？菩薩摩訶薩住獨一靜處，以聞、思、修慧思惟觀察向涅槃道自智境界，轉諸習氣，行於諸地種種行相，是名為義。複次，大慧！菩薩摩訶薩善於語、義，知語與義不一不異，義之與語亦復如是；若義異語，則不應因語而顯于義，而因語見義，如燈照色。大慧！譬如有人持燈照物，知此物如是、在如是處；菩薩摩訶薩亦復如是，因語言燈入離言說自證境界。複次，大慧！若有于不生不滅自性涅槃三乘一乘五法諸心自性等中如言取義，則墮建立及誹謗見，以
【現代漢語翻譯】 現代漢語譯本 無生，我說這就是心量的體現。 非有也非無，有和無這二者都要遠離； 像這樣，心也要遠離，我說這就是心量的體現。 真如（事物本來的真實狀態）空實際（空的真實），涅槃（寂滅的境界）以及法界（諸法的界限）； 種種由意念形成的化身，我說這就是心量的體現。 被妄想和習氣所束縛，種種現象都從心中產生； 眾生卻認為這些是外在的，我說這就是心量的體現。 外在所見的並非真實存在，而心卻顯現出種種景象； 包括身體、資財以及所居住的地方，我說這就是心量的體現。
這時，大慧菩薩摩訶薩又對佛說：『世尊！您曾說過：「正如我所說，你和各位菩薩，不應該依賴語言文字來理解其中的含義。」世尊！為什麼不應該依賴語言文字來理解含義呢？什麼是語言？什麼又是含義呢？』
佛說：『仔細聽！我將為你解說。』
大慧說：『是。』
佛說：『大慧！語言，是指以分別習氣作為原因，依靠喉嚨、舌頭、嘴唇、上顎、牙齒和輔助器官，發出各種聲音和文字，進行相對的談論，這叫做語言。什麼是含義呢？菩薩摩訶薩住在安靜的地方，用聽聞、思考和修習所獲得的智慧，思維觀察通往涅槃的道路，以及自己內在智慧的境界，轉化各種習氣，在各個菩薩的階位上實踐各種修行，這叫做含義。』 『此外，大慧！菩薩摩訶薩精通語言和含義，知道語言和含義既不是完全相同，也不是完全不同，含義和語言的關係也是如此；如果含義和語言是不同的，那麼就不應該通過語言來顯現含義，但實際上是通過語言來理解含義的，就像用燈光照亮物體一樣。大慧！譬如有人拿著燈照亮物體，知道這個物體是什麼樣子，在什麼地方；菩薩摩訶薩也是這樣，通過語言之燈進入遠離言語的自我證悟境界。』 『此外，大慧！如果有人在不生不滅的自性、涅槃、三乘（聲聞乘、緣覺乘、菩薩乘）、一乘（佛乘）、五法（名、相、分別、正智、如如）以及諸心自性等等方面，按照字面意思去理解含義，就會陷入建立和誹謗的見解之中，因為……』
【English Translation】 English version Without arising, I say it is the measure of mind. Neither existent nor non-existent, both existence and non-existence are abandoned; Thus, the mind is also abandoned, I say it is the measure of mind. Suchness (Tathata), emptiness as the actual (reality), Nirvana (extinction) and the Dharmadhatu (realm of phenomena); Various bodies formed by intention, I say it is the measure of mind. Bound by delusion and habitual tendencies, various phenomena arise from the mind; Sentient beings see them as external, I say it is the measure of mind. What is seen externally is not real, but the mind manifests various appearances; Including the body, resources, and dwelling place, I say it is the measure of mind."
At that time, Mahamati (Great Wisdom) Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! The Tathagata (Thus Come One) said: 'As I have said, you and the Bodhisattvas should not rely on words to grasp their meaning.' World Honored One! Why should we not rely on words to grasp their meaning? What are words? What is meaning?'
The Buddha said: 'Listen carefully! I will explain it to you.'
Mahamati said: 'Yes.'
The Buddha said: 'Mahamati! Words refer to the use of discriminating habitual tendencies as the cause, relying on the throat, tongue, lips, palate, teeth, and auxiliary organs to produce various sounds and written characters, engaging in relative discussions, this is called words. What is meaning? Bodhisattva-Mahasattvas dwell in solitary quiet places, using the wisdom gained from hearing, thinking, and cultivating, contemplating and observing the path to Nirvana, and the realm of their own inner wisdom, transforming various habitual tendencies, practicing various aspects of conduct on the various Bodhisattva stages, this is called meaning.' 'Furthermore, Mahamati! Bodhisattva-Mahasattvas are skilled in words and meaning, knowing that words and meaning are neither completely the same nor completely different, and the relationship between meaning and words is also the same; if meaning were different from words, then meaning should not be revealed through words, but in reality, meaning is understood through words, just like using a lamp to illuminate objects. Mahamati! For example, if someone holds a lamp to illuminate an object, they know what the object looks like and where it is located; Bodhisattva-Mahasattvas are also like this, entering the self-realized realm beyond words through the lamp of language.' 'Furthermore, Mahamati! If someone, regarding the unarising and unceasing self-nature, Nirvana, the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), the One Vehicle (Buddha Vehicle), the Five Dharmas (name, form, discrimination, right knowledge, suchness), and the self-nature of all minds, etc., grasps the meaning according to the literal words, they will fall into views of establishment and defamation, because...'
異於彼起分別故，如見幻事計以為實，是愚夫見非賢聖也。」爾時世尊重說頌言：
「若隨言取義， 建立於諸法； 以彼建立故， 死墮地獄中。 蘊中無有我， 非蘊即是我； 不如彼分別， 亦復非無有。 如愚所分別， 一切皆有性； 若如彼所見， 皆應見真實。 一切染凈法， 悉皆無體性； 不如彼所見， 亦非無所有。
「複次，大慧！我當爲汝說智識相，汝及諸菩薩摩訶薩，若善了知智識之相，則能疾得阿耨多羅三藐三菩提。大慧！智有三種，謂：世間智，出世間智，出世間上上智。云何世間智？謂一切外道凡愚計有無法。云何出世間智？謂一切二乘著自共相。云何出世間上上智？謂諸佛菩薩觀一切法皆無有相，不生不滅、非有非無，證法無我入如來地。大慧！復有三種智，謂：知自相共相智，知生滅智，知不生不滅智。複次，大慧！生滅是識，不生滅是智；墮相無相及以有無種種相因是識，離相無相及有無因是智；有積集相是識，無積集相是智；著境界相是識，不著境界相是智；三和合相應生是識，無礙相應自性相是智；有得相是識，無得相是智。證自聖智所行境界，如水中月，不入不出故。」
爾時世尊重說頌言：
「採集業為心， 觀察
【現代漢語翻譯】 現代漢語譯本： 『因為與那些生起分別心的人不同，就像看見幻象卻認為它是真實的，這是愚笨的人的見解，而不是賢聖的見解。』當時，世尊又說了偈頌： 『如果隨順言語去執取意義，在諸法上建立（實在性）；因為他們的建立，（眾生）死亡後會墮入地獄中。 五蘊中沒有『我』（ātman），不是五蘊就是『我』；不要像他們那樣分別，也不是完全沒有『我』。 就像愚人所分別的那樣，一切法都具有自性（svabhāva）；如果像他們所見的那樣，就應該能見到真實。 一切染污和清凈的法，實際上都沒有自性；不要像他們所見的那樣，也不是完全不存在。 『此外，大慧（Mahāmati）！我將為你解說智和識的相狀，你和各位菩薩摩訶薩（bodhisattva-mahāsattva），如果能夠善於瞭解智和識的相狀，就能迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。大慧！智有三種，即：世間智，出世間智，出世間上上智。什麼是世間智？就是一切外道和凡夫愚人所計度的有和無法。什麼又是出世間智？就是一切二乘人執著于自相和共相。什麼又是出世間上上智？就是諸佛菩薩觀察一切法都沒有相狀，不生不滅、非有非無，證悟法無我而進入如來地。 大慧！又有三種智，即：知自相共相智，知生滅智，知不生不滅智。此外，大慧！生滅是識，不生滅是智；墮入有相無相以及有無種種相的因是識，離開相無相以及有無之因是智；有積集相是識，沒有積集相是智；執著境界相是識，不執著境界相是智；三和合相應生是識，無礙相應自性相是智；有得相是識，沒有得相是智。證悟自身聖智所行境界，就像水中的月亮，不入不出，所以是智。』 當時，世尊又說了偈頌： 『採集業為心，觀察……』
【English Translation】 English version: 'Different from those who give rise to discriminations, like seeing illusions and considering them real, this is the view of foolish people, not of the wise and noble.' At that time, the World Honored One spoke again in verse: 'If one follows words to grasp meanings, and establishes (reality) upon all dharmas; because of their establishment, (beings) will fall into hell after death. There is no 'self' (ātman) in the skandhas, nor is it that the skandhas are the 'self'; do not discriminate like them, nor is it that there is completely no 'self'. Just as the foolish discriminate, all dharmas possess inherent existence (svabhāva); if it were as they see it, then one should be able to see reality. All defiled and pure dharmas, in reality, have no inherent existence; do not see it as they do, nor is it that they are completely non-existent. 'Furthermore, Mahāmati! I will explain to you the characteristics of wisdom (jñāna) and consciousness (vijñāna). You and all the Bodhisattva-Mahāsattvas, if you are skilled in understanding the characteristics of wisdom and consciousness, will quickly attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). Mahāmati! There are three kinds of wisdom: worldly wisdom, supra-worldly wisdom, and the highest supra-worldly wisdom. What is worldly wisdom? It is the existence and non-existence conceived by all heretics and foolish common people. What is supra-worldly wisdom? It is all those of the Two Vehicles who are attached to self-characteristics and common characteristics. What is the highest supra-worldly wisdom? It is when all Buddhas and Bodhisattvas observe that all dharmas have no characteristics, are neither produced nor destroyed, neither existent nor non-existent, realize the non-self of dharmas, and enter the Tathāgata ground. Mahāmati! There are also three kinds of wisdom: the wisdom of knowing self-characteristics and common characteristics, the wisdom of knowing arising and ceasing, and the wisdom of knowing neither arising nor ceasing. Furthermore, Mahāmati! Arising and ceasing is consciousness, non-arising and non-ceasing is wisdom; falling into characteristics of existence and non-existence and various causes of existence and non-existence is consciousness, being apart from characteristics and non-characteristics and causes of existence and non-existence is wisdom; having accumulating characteristics is consciousness, having no accumulating characteristics is wisdom; being attached to the characteristics of realms is consciousness, not being attached to the characteristics of realms is wisdom; the arising corresponding to the union of the three conditions is consciousness, the unobstructed corresponding self-nature characteristic is wisdom; having the characteristic of attainment is consciousness, having no characteristic of attainment is wisdom. Realizing the realm practiced by one's own sacred wisdom, like the moon in water, neither entering nor exiting, therefore it is wisdom.' At that time, the World Honored One spoke again in verse: 'Accumulating karma as mind, observing...'
法為智， 慧能證無相， 逮自在威光。 境界縛為心， 覺想生為智； 無相及增勝， 智慧于中起。 心意及與識， 離諸分別想； 得無分別法， 佛子非聲聞。 寂滅殊勝忍， 如來清凈智； 生於善勝義， 遠離諸所行。 我有三種智， 聖者能明照， 分別于諸相， 開示一切法， 我智離諸相， 超過於二乘。 以諸聲聞等， 執著諸法有； 如來智無垢， 了達唯心故。
「複次，大慧！諸外道有九種轉變見，所謂：形轉變，相轉變，因轉變，相應轉變，見轉變，生轉變，物轉變，緣明瞭轉變，所作明瞭轉變；是為九。一切外道因是見故，起有無轉變論。此中形轉變者，謂形別異見，譬如以金作莊嚴具，環釧瓔珞種種不同，形狀有殊金體無易，一切法變亦復如是。諸餘外道種種計著，皆非如是亦非別異，但分別故一切轉變，如是應知。譬如乳酪酒果等熟，外道言此皆有轉變；而實無有若有若無，自心所見無外物故。如此皆是愚迷凡夫，從自分別習氣而起，實無一法若生若滅，如因幻夢所見諸色，如石女兒說有生死。」
爾時世尊重說頌言：
「形處時轉變， 大種及諸根； 中有漸次生， 妄想非明智。 諸佛不分別，
【現代漢語翻譯】 現代漢語譯本： 法即是智慧， 智慧能夠證悟無相的境界，從而獲得自在的威德光明。 被境界束縛就是心，覺察思慮產生就是智； 無相以及增勝的境界，智慧從中生起。 心、意以及識，遠離各種分別妄想； 證得無分別的法，佛的弟子就不是聲聞乘。 寂滅殊勝的忍辱，如來清凈的智慧； 產生於善妙殊勝的意義，遠離各種造作的行為。 我有三種智慧，聖者能夠明瞭照見， 分別各種現象，開示一切法， 我的智慧遠離各種現象，超越於二乘。 因為各種聲聞等，執著于諸法實有； 如來的智慧沒有垢染，了達一切唯是自心顯現的緣故。
『再者，大慧（Mahamati）！各種外道有九種轉變的見解，分別是：形轉變，相轉變，因轉變，相應轉變，見轉變，生轉變，物轉變，緣明瞭轉變，所作明瞭轉變；這就是九種。一切外道因為這些見解的緣故，產生有和無的轉變論。這裡所說的形轉變，是指形狀差別的見解，譬如用金子製作各種裝飾品，環、釧、瓔珞等等不同，形狀有差別而金子的本體沒有改變，一切法的變化也是這樣。各種其他外道的種種計較執著，都不是這樣也不是有差別，只是分別的緣故一切才產生轉變，應當這樣理解。譬如乳酪、酒、水果等成熟，外道說這些都有轉變；而實際上沒有所謂有或者沒有，因為一切都是自心所見，沒有外在的實物。這些都是愚昧迷惑的凡夫，從自己的分別習氣而產生，實際上沒有一法是生或者滅的，如同因為幻術和夢境所見到的各種顏色，如同石女的兒子說有生死一樣。』
這時，世尊再次用偈頌說道：
『形狀、處所、時間轉變，地、水、火、風四大種以及各種根，中陰身漸次產生，這些都是虛妄的想像，不是真正的明智。 諸佛不會這樣分別，』
【English Translation】 English version: Dharma is wisdom, Wisdom can realize the absence of characteristics (無相), thus attaining the majestic light of freedom. Being bound by realms is the mind, discerning thoughts arising is wisdom; The absence of characteristics and increasing excellence, wisdom arises from within. Mind, thought, and consciousness, are apart from all discriminating thoughts; Attaining the Dharma of non-discrimination, a Buddha's disciple is not a Śrāvaka (聲聞). The quiescence of supreme forbearance, the Tathāgata's (如來) pure wisdom; Arises from the meaning of auspicious excellence, far from all actions. I have three kinds of wisdom, which the sages can clearly illuminate, Distinguishing all phenomena, revealing all Dharmas, My wisdom is apart from all phenomena, surpassing the Two Vehicles. Because all the Śrāvakas (聲聞) and others, are attached to the existence of all Dharmas; The Tathāgata's (如來) wisdom is without defilement, understanding that all is only mind.
'Furthermore, Mahamati (大慧)! The various heretics have nine kinds of transformation views, namely: form transformation, appearance transformation, cause transformation, corresponding transformation, view transformation, birth transformation, object transformation, condition-clarified transformation, and action-clarified transformation; these are the nine. All heretics, because of these views, give rise to the theory of existence and non-existence transformation. Here, form transformation refers to the view of shape difference, for example, using gold to make various ornaments, such as rings, bracelets, necklaces, and so on, which are different in shape but the essence of gold remains unchanged, the transformation of all Dharmas is also like this. The various calculations and attachments of other heretics are neither like this nor different, but because of discrimination, all transformations arise, and it should be understood in this way. For example, milk, cheese, wine, fruits, and other things ripen, and heretics say that these all have transformations; but in reality, there is no such thing as existence or non-existence, because all is seen by one's own mind, and there are no external objects. All of this is due to the foolish and deluded ordinary people, arising from their own discriminating habits, and in reality, there is not a single Dharma that is born or extinguished, just like the various colors seen in illusions and dreams, like the stone woman's son saying that there is birth and death.'
At that time, the World Honored One (世尊) spoke again in verse:
'Shape, place, time transformation, the four great elements (四大種) and all the roots; the intermediate being gradually arises, these are all false imaginations, not true wisdom. The Buddhas do not discriminate in this way,'
緣起及世間； 但諸緣世間， 如乾闥婆城。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！惟愿如來，為我解說於一切法深密義及解義相。令我及諸菩薩摩訶薩善知此法，不墮如言取義深密執著，離文字語言虛妄分別，普入一切諸佛國土，力通自在總持所印，覺慧善住十無盡愿；以無功用種種變現，光明照曜如日月摩尼地水火風，住于諸地離分別見；知一切法如幻如夢，入如來位普化眾生，令知諸法虛妄不實，離有無品斷生滅執，不著言說令轉所依。」
佛言：「諦聽！當爲汝說。大慧！於一切法如言取義執著深密，其數無量，所謂：相執著，緣執著，有非有執著，生非生執著，滅非滅執著，乘非乘執著，為無為執著，地地自相執著，自分別現證執著，外道宗有無品執著，三乘一乘執著。大慧！此等密執有無量種，皆是凡愚自分別執而密執著，此諸分別如蠶作繭，以妄想絲自纏纏他，執著有無慾樂堅密。大慧！此中實無密非密相，以菩薩摩訶薩見一切法住寂靜故，無分別故。若了諸法唯心所見，無有外物皆同無相，隨順觀察，于若有若無分別密執，悉見寂靜，是故無有密非密相。大慧！此中無縛亦無有解，不了實者見縛解耳。何以故？一切諸法若有若無，求其體性不可得故。複次，大慧！愚癡凡夫
【現代漢語翻譯】 現代漢語譯本：緣起和世間（一切有為法）； 但所有因緣和合而成的世間，就像乾闥婆城（海市蜃樓）一樣虛幻不實。」
這時，大慧菩薩摩訶薩又對佛說：『世尊！懇請如來，為我解說一切法深奧隱秘的含義以及解釋這些含義的方法。使我和各位菩薩摩訶薩能夠透徹地瞭解這些法，不陷入按照字面意思理解深奧含義的執著，脫離文字語言的虛妄分別，普遍進入一切諸佛的國土，以神通自在和總持（陀羅尼）所印證的力量，覺悟智慧，安住於十種無盡的願力；以不假造作的種種變化，光明照耀，如同日月摩尼（寶珠），地水火風一樣，安住于各個菩薩的階位，遠離分別之見；了知一切法如幻如夢，進入如來的果位，普遍教化眾生，使他們明白諸法虛妄不實，脫離有和無的偏見，斷除生和滅的執著，不執著于言語說法，從而轉變所依（阿賴耶識）。』
佛說：『仔細聽！我將為你解說。大慧！對於一切法，按照字面意思理解並執著于深奧含義的情況，數量非常多，包括：對相的執著，對緣的執著，對有和非有的執著，對生和非生的執著，對滅和非滅的執著，對乘（交通工具，這裡指教法）和非乘的執著，對有為和無為的執著，對各個菩薩階位各自特性的執著，對自己分別產生的現證的執著，對外道宗派關於有和無的觀點的執著，對三乘（聲聞乘、緣覺乘、菩薩乘）和一乘（佛乘）的執著。大慧！這些隱秘的執著有無數種，都是凡夫愚人自己分別執著而產生的隱秘執著，這些分別就像蠶作繭一樣，用虛妄的絲線自己纏繞自己，執著于有無的慾望和快樂，非常牢固。大慧！這裡實際上沒有隱秘和非隱秘的相狀，因為菩薩摩訶薩見到一切法都安住于寂靜之中，沒有分別。如果明白了諸法只是內心的顯現，沒有外在的事物，都同樣是無相的，隨順這種觀察，對於若有若無的分別和隱秘執著，都看作是寂靜的，所以沒有隱秘和非隱秘的相狀。大慧！這裡沒有束縛，也沒有解脫，不瞭解實相的人才會看到束縛和解脫。為什麼呢？因為一切諸法，無論是有還是無，尋求它們的體性都是不可得的。』 『此外，大慧！愚癡的凡夫……』
【English Translation】 English version: Origination and the world (all conditioned dharmas); But all conditioned worlds, are like a Gandharva city (mirage).'
Then, Mahamati (Great Wisdom) Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! I beseech the Tathagata (Thus Come One), to explain to me the profound and secret meaning of all dharmas (teachings, phenomena), and the aspects of interpreting these meanings. May I and all the Bodhisattva-Mahasattvas be able to thoroughly understand these dharmas, not fall into the attachment of interpreting profound meanings according to the literal meaning, be free from the false discriminations of words and language, universally enter all the Buddha lands, with the power of supernatural abilities and the seal of Dharani (total retention), awaken wisdom, dwell well in the ten inexhaustible vows; with effortless and various transformations, light shining like the sun, moon, Mani (jewel), earth, water, fire, and wind, abide in the various Bodhisattva stages, free from discriminatory views; know that all dharmas are like illusions and dreams, enter the Tathagata's position, universally transform sentient beings, enabling them to know that all dharmas are false and unreal, free from the biases of existence and non-existence, cut off the attachment to birth and death, not be attached to verbal teachings, thereby transforming the basis of reliance (Alaya consciousness).'
The Buddha said: 'Listen carefully! I will explain it to you. Mahamati! Regarding all dharmas, the situations of understanding according to the literal meaning and being attached to profound meanings are countless, including: attachment to characteristics, attachment to conditions, attachment to existence and non-existence, attachment to birth and non-birth, attachment to cessation and non-cessation, attachment to vehicle (means of transport, here referring to teachings) and non-vehicle, attachment to conditioned and unconditioned, attachment to the respective characteristics of each Bodhisattva stage, attachment to the self-discriminated present realization, attachment to the views of existence and non-existence of externalist schools, attachment to the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and the One Vehicle (Buddha Vehicle). Mahamati! These secret attachments are countless, all of which are secret attachments produced by foolish ordinary people's own discriminatory attachments. These discriminations are like silkworms making cocoons, using false threads to entangle themselves and others, attached to the desires and pleasures of existence and non-existence, very firmly. Mahamati! Here, there is actually no aspect of secret and non-secret, because the Bodhisattva-Mahasattva sees that all dharmas abide in stillness, without discrimination. If one understands that all dharmas are merely manifestations of the mind, without external things, all are equally without characteristics, following this observation, all discriminations and secret attachments to existence and non-existence are seen as stillness, therefore there is no aspect of secret and non-secret. Mahamati! Here, there is no bondage, nor is there liberation; only those who do not understand reality see bondage and liberation. Why? Because all dharmas, whether they exist or do not exist, seeking their essence is unattainable.' 'Furthermore, Mahamati! Foolish ordinary people...'
有三種密縛，謂：貪恚癡及愛來生與貪喜俱，以此密縛，令諸眾生續生五趣；密縛若斷，是則無有密非密相。複次，大慧！若有執著三和合緣，諸識密縛次第而起。有執著故則有密縛，若見三解脫離三和合識，一切諸密皆悉不生。」
爾時世尊重說頌言：
「不實妄分別， 是名為密相； 若能如實知， 諸密網皆斷。 凡愚不能了， 隨言而取義； 譬如蠶處繭， 妄想自纏縛。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！如世尊說：『由種種心分別諸法，非諸法有自性，此但妄計耳。』世尊！若但妄計無諸法者，染凈諸法將無悉壞？」
佛言：「大慧！如是，如是！如汝所說。一切凡愚分別諸法，而諸法性非如是有，此但妄執無有性相，然諸聖者以聖慧眼，如實知見有諸法自性。」
大慧白言：「若諸聖人以聖慧眼見有諸法性，非天眼、肉眼，不同凡愚之所分別。云何凡愚得離分別？不能覺了諸聖法故。世尊！彼非顛倒非不顛倒。何以故？不見聖人所見法故，聖見遠離有無相故，聖亦不如凡所分別如是得故，非自所行境界相故；彼亦見有諸法性相，如妄執性而顯現故，不說有因及無因故，墮于諸法性相見故。世尊！其餘境界既不同此，如是則成無窮之失，孰能於法了知
【現代漢語翻譯】 現代漢語譯本：有三種密縛，即貪（tanha，渴愛）、嗔（dosa，嗔恨）、癡（moha，愚癡），以及因愛而生，與貪慾和喜悅相伴隨。這些密縛使眾生在五趣（gati，輪迴的五個道途）中持續輪迴。如果密縛斷除，就不會再有秘密或非秘密的相狀。此外，大慧（Mahamati）！如果有人執著於三和合緣（tin samavaya hetu，三種因緣的和合），各種識（vijnana，意識）的密縛就會依次生起。因為有執著，所以有密縛；如果能了知三解脫（trini vimoksha，三種解脫）而遠離三和合識，一切密縛都不會生起。
這時，世尊（Bhagavan）再次說了偈頌：
『不真實的虛妄分別，這被稱為密相；如果能夠如實地了知，各種密縛之網都會斷除。凡夫愚昧不能明瞭，隨順言語而取其意義；譬如蠶作繭自縛，用虛妄的念頭自我纏繞。』
這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）再次對佛說：『世尊！正如世尊所說：『由於種種心的分別而有諸法，並非諸法本身具有自性（svabhava，自性），這只是虛妄的計度而已。』世尊！如果只是虛妄的計度而沒有諸法，那麼染污和清凈的諸法豈不是都要全部壞滅？』
佛說：『大慧！是的，是的！正如你所說。一切凡夫愚昧分別諸法，而諸法的本性並非如他們所認為的那樣，這只是虛妄的執著，實際上沒有自性。然而，諸聖者（Arya，聖人）以聖慧之眼，如實地知見諸法的自性。』
大慧說：『如果諸聖人以聖慧之眼見到諸法的自性，而不是用天眼（divyacaksu，天眼）或肉眼（mamsacaksu，肉眼），這與凡夫愚昧的分別不同。那麼，凡夫愚昧如何才能脫離分別？因為他們不能覺悟諸聖者的法。世尊！他們既非顛倒也非不顛倒。為什麼呢？因為他們沒有見到聖人所見的法，聖人的見解遠離了有和無的相狀。聖人的見解也不同於凡夫的分別，因為他們是這樣證得的，而不是自己所行境界的相狀。他們也見到諸法的自性相，如同虛妄執著的自性顯現一樣，既不說有因也不說無因，因為他們已經墮入了諸法的自性相見中。世尊！其餘的境界既然與此不同，這樣就會造成無窮的過失，誰能夠真正了知法呢？』
【English Translation】 English version: There are three kinds of secret bonds, namely: greed (tanha, thirst), hatred (dosa, aversion), and delusion (moha, ignorance), as well as arising from love, accompanied by greed and joy. These secret bonds cause sentient beings to continue to be reborn in the five realms (gati, five paths of rebirth). If the secret bonds are severed, then there will be no appearance of secret or non-secret. Furthermore, Mahamati! If someone clings to the three confluences of conditions (tin samavaya hetu, the confluence of three causes), the secret bonds of various consciousnesses (vijnana, consciousness) will arise in sequence. Because there is clinging, there are secret bonds; if one can understand the three liberations (trini vimoksha, three kinds of liberation) and be free from the three confluences of consciousness, all secret bonds will not arise.
At that time, the World-Honored One (Bhagavan) spoke again in verse:
'Unreal, false discriminations, these are called secret appearances; if one can truly know them as they are, all nets of secret bonds will be severed. The foolish and ignorant cannot understand, they take the meaning according to the words; like a silkworm in its cocoon, they entangle themselves with deluded thoughts.'
At that time, Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World-Honored One! As the World-Honored One said: 'Due to various discriminations of the mind, there are phenomena, but the phenomena themselves do not have self-nature (svabhava, own-being), this is merely a false imputation.' World-Honored One! If it is merely a false imputation and there are no phenomena, then wouldn't all defiled and pure phenomena be completely destroyed?'
The Buddha said: 'Mahamati! It is so, it is so! As you have said. All foolish and ignorant beings discriminate phenomena, but the nature of phenomena is not as they think it is, this is merely a false clinging, in reality there is no self-nature. However, the Noble Ones (Arya, saints) with the eye of holy wisdom, truly know and see the self-nature of phenomena.'
Mahamati said: 'If the Noble Ones see the self-nature of phenomena with the eye of holy wisdom, and not with the divine eye (divyacaksu, heavenly eye) or the physical eye (mamsacaksu, flesh eye), this is different from the discriminations of the foolish and ignorant. Then, how can the foolish and ignorant be free from discriminations? Because they cannot awaken to the Dharma of the Noble Ones. World-Honored One! They are neither inverted nor not inverted. Why is that? Because they have not seen the Dharma seen by the Noble Ones, the view of the Noble Ones is far from the appearances of existence and non-existence. The view of the Noble Ones is also different from the discriminations of the foolish, because they attain it in this way, and not the appearance of their own practiced realm. They also see the self-nature appearance of phenomena, just as the self-nature of false clinging appears, neither saying there is a cause nor saying there is no cause, because they have fallen into the view of the self-nature appearance of phenomena. World-Honored One! Since the other realms are different from this, this will lead to infinite faults, who can truly understand the Dharma?'
性相？世尊！諸法性相不因分別，云何而言以分別故而有諸法。世尊！分別相異諸法相異，因不相似，云何諸法而由分別？復以何故，凡愚分別不如是有，而作是言：『為令眾生舍分別故，說如分別所見法相無如是法。』世尊！何故令諸眾生離有無見所執著法，而復執著聖智境界墮于有見。何以故不說寂靜空無之法，而說聖智自性事故？」
佛言：「大慧！我非不說寂靜空法墮于有見。何以故？已說聖智自性事故。我為眾生無始時來計著于有，于寂靜法以聖事說，今其聞已不生恐怖，能如實證寂靜空法，離惑亂相入唯識理，知其所見無有外法，悟三脫門獲如實印，見法自性了聖境界，遠離有無一切諸著。複次，大慧！菩薩摩訶薩不應成立一切諸法皆悉不生。何以故？一切法本無有故，及彼宗因生相故。複次，大慧！一切法不生，此言自壞。何以故？彼宗有待而生故；又彼宗即入一切法中，不生相亦不生故；又彼宗諸分而成故；又彼宗有無法皆不生，此宗即入一切法中，有無相亦不生故；是故一切法不生，此宗自壞。不應如是立，諸分多過故；展轉因異相故；如不生，一切法空無自性亦如是。大慧！菩薩摩訶薩應說一切法如幻如夢，見不見故，一切皆是惑亂相故，除為愚夫而生恐怖。大慧！凡夫愚癡墮有無見，莫
【現代漢語翻譯】 現代漢語譯本： 『性相？世尊（Bhagavan，佛陀）！諸法的自性和現象並非由分別產生，為何說因為分別的緣故而有諸法呢？世尊！分別的現象和諸法的現象不同，原因也不相似，為何諸法是由分別產生的呢？又因為什麼緣故，凡夫愚人所作的分別不如實，卻說：『爲了讓眾生捨棄分別，所以說如分別所見的法相沒有這樣的法。』世尊！為何要讓眾生離開對有和無的見解所執著的法，卻又執著于聖智的境界而墮入有見呢？為什麼不說寂靜空無的法，而說聖智的自性之事呢？』
佛說：『大慧（Mahamati，菩薩名）！我並非不說寂靜空法會墮入有見。為什麼呢？因為已經說了聖智的自性之事。我爲了眾生從無始以來就執著于有，所以用聖事來說寂靜法，現在他們聽了之後就不會生起恐怖，能夠如實地證悟寂靜空法，遠離迷惑顛倒的現象，進入唯識的道理，知道他們所見沒有外在的法，領悟三解脫門，獲得如實的印證，見到法的自性，瞭解聖者的境界，遠離有和無的一切執著。』
『再者，大慧！菩薩摩訶薩不應該主張一切諸法都是不生的。為什麼呢？因為一切法本來就沒有，以及他們的宗因生起現象的緣故。再者，大慧！一切法不生，這種說法本身就站不住腳。為什麼呢？因為他們的宗義有待于其他條件才能產生；而且他們的宗義進入一切法中，不生的現象也不會產生；而且他們的宗義是由諸多分組成的；而且他們的宗義認為有和無都不生，這個宗義進入一切法中，有和無的現象也不會產生；所以說一切法不生，這種宗義本身就站不住腳。不應該這樣立論，因為諸多分有很多過失；輾轉相因的現象也不同；如同不生一樣，一切法空無自性也是如此。大慧！菩薩摩訶薩應該說一切法如幻如夢，因為有可見和不可見，一切都是迷惑顛倒的現象，除非是爲了讓愚夫生起恐怖。大慧！凡夫愚癡，會墮入有和無的見解，不要……』
【English Translation】 English version: 'O Bhagavan (Buddha)! The nature and characteristics of all dharmas do not arise from discrimination. Why do you say that all dharmas exist because of discrimination? O Bhagavan! The characteristics of discrimination and the characteristics of all dharmas are different, and the causes are dissimilar. Why do all dharmas arise from discrimination? And for what reason do ordinary fools discriminate incorrectly, yet say: 'In order to make sentient beings abandon discrimination, it is said that the characteristics of dharmas seen through discrimination do not exist in that way.' O Bhagavan! Why do you make sentient beings abandon the dharmas to which they are attached by the views of existence and non-existence, and then become attached to the realm of noble wisdom, falling into the view of existence? Why do you not speak of the dharmas of stillness and emptiness, but speak of the nature of noble wisdom itself?'
The Buddha said: 'O Mahamati (name of a Bodhisattva)! It is not that I do not speak of the stillness and emptiness of dharmas falling into the view of existence. Why? Because I have already spoken of the nature of noble wisdom itself. I speak of the still dharmas through noble matters for sentient beings who have been attached to existence since beginningless time, so that now when they hear it, they will not be terrified, and will be able to truly realize the still and empty dharmas, be apart from the deluded phenomena, enter the principle of Mind-Only, know that there are no external dharmas in what they see, awaken to the three gates of liberation, obtain the seal of suchness, see the self-nature of dharmas, understand the realm of the noble ones, and be apart from all attachments to existence and non-existence.'
'Furthermore, O Mahamati! Bodhisattva-Mahasattvas should not assert that all dharmas are unproduced. Why? Because all dharmas are originally non-existent, and because of the phenomena of the arising of their tenets and causes. Furthermore, O Mahamati! The statement 'all dharmas are unproduced' is self-contradictory. Why? Because their tenets depend on other conditions to arise; and their tenets enter into all dharmas, and the phenomenon of non-arising also does not arise; and their tenets are composed of various parts; and their tenets hold that neither existence nor non-existence arise, and this tenet enters into all dharmas, and the phenomena of existence and non-existence also do not arise; therefore, the tenet that all dharmas are unproduced is self-contradictory. One should not establish it in this way, because the various parts have many faults; the phenomena of mutually dependent causes are also different; just as with non-arising, all dharmas being empty and without self-nature is also the same. O Mahamati! Bodhisattva-Mahasattvas should say that all dharmas are like illusions and dreams, because there is seeing and not seeing, and all are deluded phenomena, except to cause terror to fools. O Mahamati! Ordinary fools fall into the views of existence and non-existence, do not...'
令于彼而生驚恐遠離大乘。」
爾時世尊重說頌言：
「無自性無說， 無事無依處； 凡愚妄分別， 惡覺如死屍。 一切法不生， 外道所成立； 以彼所有生， 非緣所成故。 一切法不生， 智者不分別； 彼宗因生故， 此覺則便壞。 譬如目有翳， 妄想見毛輪； 諸法亦如是， 凡愚妄分別。 三有唯假名， 無有實法體； 由此假施設， 分別妄計度。 假名諸事相， 動亂於心識； 佛子悉超過， 遊行無分別。 無水取水相， 斯由渴愛起； 凡愚見法爾， 諸聖則不然。 聖人見清凈， 生於三解脫； 遠離於生滅， 常行無相境。 修行無相境， 亦復無有無； 有無悉平等， 是故生聖果。 云何法有無？ 云何成平等？ 若心不了法， 內外斯動亂； 了已則平等， 亂相爾時滅。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！如佛所說，若知境界但是假名都不可得，則無所取，無所取故亦無能取，能取所取二俱無故不起分別，說名為智。世尊！何故彼智不得於境，為不能了一切諸法自相共相一異義故言不得耶？為以諸法自相共相種種不同更相隱蔽而不得耶？為山巖石壁簾幔帷障之
【現代漢語翻譯】 現代漢語譯本： '令他們因此而感到驚恐，遠離大乘。'
'這時，世尊又說了偈語：'
'無自性，不可說，沒有事物，沒有依靠之處；凡夫愚昧妄加分別，錯誤的覺知如同死屍。' '一切法不生，這是外道所堅持的；因為他們所認為的生，不是因緣和合而成。' '一切法不生，智者不會妄加分別；如果執著于因生，這種覺知就會破滅。' '譬如眼睛有翳病，錯誤地看到毛髮輪廓；諸法也是這樣，凡夫愚昧妄加分別。' '三有（欲有、色有、無色有）只是假名，沒有真實的法體；因此只是假借施設，分別妄加揣測。' '假名的諸事相，動亂於心識；佛的弟子完全超越這些，沒有分別。' '沒有水卻取水相，這是因為渴愛而生起；凡夫認為這是理所當然，諸聖人卻不這樣認為。' '聖人見到清凈的境界，從三種解脫（空解脫門、無相解脫門、無愿解脫門）中產生；遠離生滅，常在無相的境界中修行。' '修行無相的境界，也沒有有和無的分別；有和無都是平等的，因此產生聖果。' '什麼是法的有和無？怎樣才能達到平等？如果內心不瞭解法，內外都會動亂；瞭解之後就平等了，動亂的現象那時就會消失。'
'這時，大慧菩薩摩訶薩又對佛說：『世尊！正如您所說，如果知道境界只是假名，根本不可得，就沒有所取；沒有所取，也就沒有能取；能取和所取都沒有了，就不會產生分別，這叫做智。世尊！為什麼這種智慧不能在境界中起作用呢？是因為不能瞭解一切諸法的自相、共相、一異之義，所以才不能起作用嗎？還是因為諸法的自相、共相種種不同，互相隱蔽，所以才不能起作用呢？還是因為像山巖、石壁、簾幔、帷帳這些障礙物的阻隔呢？』 English version: 'Causing them to be frightened and stay away from the Mahayana.'
'At that time, the World Honored One spoke in verse:'
'No self-nature, unspeakable, no things, no place to rely on; ordinary fools make false distinctions, and wrong awareness is like a corpse.' 'All dharmas are not born, which is what the heretics insist on; because what they consider to be born is not produced by the combination of causes and conditions.' 'All dharmas are not born, the wise do not make false distinctions; if one clings to the idea of arising from causes, this awareness will be destroyed.' 'For example, if the eyes have cataracts, one mistakenly sees hair-like wheels; all dharmas are like this, ordinary fools make false distinctions.' 'The three realms (desire realm, form realm, formless realm) are just false names, without real substance; therefore, they are just provisional designations, and distinctions are made through false speculation.' 'The characteristics of nominal things disturb the mind; the Buddha's disciples completely transcend these, without distinctions.' 'Taking the appearance of water where there is no water is caused by thirst and craving; ordinary people think this is natural, but the saints do not think so.' 'Saints see the pure realm, arising from the three liberations (emptiness liberation, signlessness liberation, desirelessness liberation); staying away from birth and death, they always practice in the realm of signlessness.' 'Practicing in the realm of signlessness, there is also no distinction between existence and non-existence; existence and non-existence are equal, therefore, the holy fruit is produced.' 'What is the existence and non-existence of dharmas? How can equality be achieved? If the mind does not understand the dharmas, both inside and outside will be disturbed; after understanding, there is equality, and the disturbed phenomena will then disappear.'
'At that time, Mahamati (Great Wisdom) Bodhisattva Mahasattva again said to the Buddha: 『World Honored One! Just as you said, if one knows that the realm is just a false name and cannot be obtained at all, then there is nothing to grasp; if there is nothing to grasp, then there is no grasper; if there is neither grasper nor grasped, then no distinctions will arise, and this is called wisdom. World Honored One! Why does this wisdom not function in the realm? Is it because it cannot understand the self-nature, common nature, and the meaning of oneness and difference of all dharmas, so it cannot function? Or is it because the self-nature and common nature of all dharmas are different and conceal each other, so it cannot function? Or is it because of the obstruction of obstacles such as mountains, rocks, walls, curtains, and veils?』
【English Translation】 "Causing them to be frightened and stay away from the Mahayana."
"At that time, the World Honored One spoke in verse:"
"No self-nature, unspeakable, no things, no place to rely on; ordinary fools make false distinctions, and wrong awareness is like a corpse." "All dharmas are not born, which is what the heretics insist on; because what they consider to be born is not produced by the combination of causes and conditions." "All dharmas are not born, the wise do not make false distinctions; if one clings to the idea of arising from causes, this awareness will be destroyed." "For example, if the eyes have cataracts, one mistakenly sees hair-like wheels; all dharmas are like this, ordinary fools make false distinctions." "The three realms (desire realm, form realm, formless realm) are just false names, without real substance; therefore, they are just provisional designations, and distinctions are made through false speculation." "The characteristics of nominal things disturb the mind; the Buddha's disciples completely transcend these, without distinctions." "Taking the appearance of water where there is no water is caused by thirst and craving; ordinary people think this is natural, but the saints do not think so." "Saints see the pure realm, arising from the three liberations (emptiness liberation, signlessness liberation, desirelessness liberation); staying away from birth and death, they always practice in the realm of signlessness." "Practicing in the realm of signlessness, there is also no distinction between existence and non-existence; existence and non-existence are equal, therefore, the holy fruit is produced." "What is the existence and non-existence of dharmas? How can equality be achieved? If the mind does not understand the dharmas, both inside and outside will be disturbed; after understanding, there is equality, and the disturbed phenomena will then disappear."
"At that time, Mahamati (Great Wisdom) Bodhisattva Mahasattva again said to the Buddha: 『World Honored One! Just as you said, if one knows that the realm is just a false name and cannot be obtained at all, then there is nothing to grasp; if there is nothing to grasp, then there is no grasper; if there is neither grasper nor grasped, then no distinctions will arise, and this is called wisdom. World Honored One! Why does this wisdom not function in the realm? Is it because it cannot understand the self-nature, common nature, and the meaning of oneness and difference of all dharmas, so it cannot function? Or is it because the self-nature and common nature of all dharmas are different and conceal each other, so it cannot function? Or is it because of the obstruction of obstacles such as mountains, rocks, walls, curtains, and veils?』"
所覆隔而不得耶？為極遠極近老小盲冥諸根不具而不得耶？若不了諸法自相共相一異義故言不得者，此不名智，應是無智，以有境界而不知故。若以諸法自相共相種種不同更相隱蔽而不得者，此亦非智，以知于境說名為智非不知故。若山巖石壁簾幔帷障之所覆隔，極遠極近老小盲冥而不知者，彼亦非智，以有境界智不具足而不知故。」
佛言：「大慧！此實是智，非如汝說，我之所說非隱覆說。我言境界唯是假名不可得者，以了但是自心所見、外法有無，智慧于中畢竟無得，以無得故爾焰不起，入三脫門智體亦忘；非如一切覺想凡夫，無始已來戲論熏習，計著外法若有若無種種形相，如是而知名為不知，不了諸法唯心所見，著我我所分別境智，不知外法是有是無，其心住于斷見中故。為令舍離如是分別，說一切法唯心建立。」
爾時世尊重說頌言：
「若有于所緣， 智慧不觀見； 彼無智非智， 是名妄計者。 無邊相互隱， 障礙及遠近； 智慧不能見， 是名為邪智。 老小諸根冥， 而實有境界； 不能生智慧， 是名為邪智。
「複次，大慧！愚癡凡夫無始虛偽，惡邪分別之所幻惑，不了如實及言說法，計心外相著方便說，不能修習清凈真實離四句法。」
【現代漢語翻譯】 現代漢語譯本： 是因為被遮蓋而無法瞭解嗎？是因為距離極遠、極近，或者因為年老、年幼、盲人、心智閉塞、諸根不全而無法瞭解嗎？如果因為不瞭解諸法（dharma）的自相（svalaksana，自身獨有的特性）和共相（samanya-laksana，普遍共有的特性），以及一異（ekatva-anyatva，同一與差異）的意義而說無法瞭解，這不能稱為智慧（prajna），應該說是沒有智慧，因為有境界（visaya，認識的對象）卻不瞭解的緣故。如果因為諸法的自相、共相種種不同，互相隱蔽而無法瞭解，這也是沒有智慧，因爲了解境界才稱為智慧，而不是不瞭解。如果因為山巖、石壁、簾幔、帷帳的遮蓋，或者因為距離極遠、極近，年老、年幼、盲人、心智閉塞而無法瞭解，那也是沒有智慧，因為有境界而智慧不具足，所以無法瞭解。
佛（Buddha）說：『大慧（Mahamati）！這實際上是智慧，不像你所說的那樣，我所說的不是隱晦的說法。我說境界只是假名（prajnapti），不可得，因爲了解這只是自心所見，外法（bahya-artha）的有無，智慧于其中畢竟沒有所得，因為沒有所得，所以爾焰（虛妄分別之火）不起，進入三脫門（trini vimoksa-mukha，空、無相、無愿）時，智體（智慧的本體）也忘卻；不像一切覺想的凡夫，從無始以來被戲論（prapanca，虛妄分別）熏習，執著外法，認為有或無，有種種形相，像這樣而自以為知，實際上是不知，不瞭解諸法只是心所見，執著於我（atman）和我所（atmiya），分別境（visaya，對像）和智（jnana，智慧），不知道外法是有是無，他們的心住在斷見（uccheda-drsti）中。爲了讓他們舍離這樣的分別，我說一切法唯心建立。』
這時，世尊（Bhagavan）重說頌（gatha）說：
『如果對於所緣（alambana，認識的憑藉），智慧不能觀見； 那他就沒有智慧，不是智慧，這叫做妄計者。 無邊相互隱蔽，障礙以及遠近； 智慧不能見，這稱為邪智（mithya-jnana）。 年老、年幼、諸根閉塞，而實際上有境界； 不能生起智慧，這稱為邪智。
『再次，大慧！愚癡的凡夫從無始以來被虛偽、邪惡的分別所迷惑，不瞭解如實（yathabhutam，事物的真實面貌）和言說法（語詞所表達的意義），執著於心外的表相，執著于方便說（upaya-desana，引導的教說），不能修習清凈真實的離四句法（niṣprapañca，超越四種邏輯判斷的法）。』
【English Translation】 English version: Is it because it is covered and cannot be understood? Is it because of extreme distance, extreme proximity, or because of old age, youth, blindness, mental darkness, or incomplete faculties that it cannot be understood? If it is said that it cannot be understood because one does not understand the meaning of the self-nature (svalaksana, own-characteristic) and common nature (samanya-laksana, general characteristic) of all dharmas (dharma), as well as the meaning of oneness and difference (ekatva-anyatva), this cannot be called wisdom (prajna); it should be said that there is no wisdom, because there is an object (visaya, object of cognition) but it is not understood. If it cannot be understood because the self-nature and common nature of all dharmas are different and mutually concealed, this is also not wisdom, because understanding the object is called wisdom, not not understanding it. If it cannot be understood because of the covering of mountains, rocks, walls, curtains, or veils, or because of extreme distance, extreme proximity, old age, youth, blindness, or mental darkness, that is also not wisdom, because there is an object but wisdom is not complete, so it cannot be understood.
The Buddha (Buddha) said: 'Mahamati (Mahamati)! This is actually wisdom, not as you say. What I say is not a hidden saying. I say that the object is only a provisional name (prajnapti), unattainable, because it is understood that this is only seen by one's own mind, and whether external dharmas (bahya-artha) exist or not, there is ultimately nothing to be gained in wisdom. Because there is nothing to be gained, the flames of Er (the fire of false discrimination) do not arise, and when entering the three doors of liberation (trini vimoksa-mukha, emptiness, signlessness, wishlessness), the substance of wisdom (the essence of wisdom) is also forgotten; it is not like all sentient beings who are aware and think, who have been熏習 (influenced) by playfulness (prapanca, conceptual proliferation) since beginningless time, clinging to external dharmas, thinking they exist or do not exist, having various forms. Like this, they think they know, but in reality, they do not know. They do not understand that all dharmas are only seen by the mind, clinging to the self (atman) and what belongs to the self (atmiya), discriminating between the object (visaya, object) and wisdom (jnana, wisdom), not knowing whether external dharmas exist or do not exist. Their minds dwell in the view of annihilation (uccheda-drsti). In order to make them abandon such discrimination, I say that all dharmas are established only by the mind.'
At that time, the Bhagavan (Bhagavan) repeated the verse (gatha) saying:
'If one's wisdom cannot see the object of cognition (alambana, support of consciousness); Then he has no wisdom, is not wisdom, this is called a deluded thinker. Boundless mutual concealment, obstacles, and distance; Wisdom cannot see, this is called false wisdom (mithya-jnana). Old age, youth, and the darkness of the faculties, but in reality there is an object; Unable to generate wisdom, this is called false wisdom.'
'Again, Mahamati! Ignorant sentient beings have been deluded by false and evil discriminations since beginningless time, not understanding the suchness (yathabhutam, the true nature of things) and the meaning expressed by words, clinging to the external appearances outside the mind, clinging to expedient teachings (upaya-desana, guiding teachings), unable to cultivate the pure and true dharma that is free from the four propositions (niṣprapañca, free from conceptual elaboration).'
大慧白言：「如是，如是！誠如尊教。愿為我說如實之法及言說法，令我及諸菩薩摩訶薩於此二法而得善巧，非外道二乘之所能入。」
佛言：「諦聽！當爲汝說。大慧！三世如來有二種法，謂：言說法及如實法。言說法者，謂隨眾生心為說種種諸方便教；如實法者，謂修行者於心所現離諸分別，不墮一異、俱不俱品，超度一切心、意、意識，于自覺聖智所行境界，離諸因緣相應見相，一切外道聲聞緣覺墮二邊者所不能知，是名如實法。此二種法，汝及諸菩薩摩訶薩當善修學。」
爾時世尊復說頌言：
「我說二種法， 言教及如實； 教法示凡夫， 實為修行者。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！如來一時說盧迦耶陀咒術詞論，但能攝取世間財利，不得法利，不得法利不應親近承事供養。世尊何故作如是說？」
佛言：「大慧！盧迦耶陀所有詞論，但飾文句誑惑凡愚，隨順世間虛妄言說，不如於義、不稱于理，不能證入真實境界，不能覺了一切諸法，恒墮二邊自失正道，亦令他失輪迴諸趣永不出離。何以故？不了諸法唯心所見，執著外境增分別故。是故我說世論文句因喻莊嚴，但誑愚夫，不能解脫生老病死憂悲等患。大慧！釋提桓因廣解眾論、自造諸論。彼世論者
【現代漢語翻譯】 現代漢語譯本：
大慧菩薩說道：『是的，是的！確實如您所教導的那樣。希望您能為我講解如實之法和言說法，使我和各位菩薩摩訶薩能夠精通這兩種法，而不是外道和二乘所能領悟的。』
佛說：『仔細聽！我將為你講解。大慧！三世如來有兩種法，即言說法和如實法。言說法，是指隨順眾生的心意，為他們宣說各種方便教法；如實法，是指修行者對於心中所顯現的，遠離各種分別，不落入一異、俱不俱等範疇，超越一切心、意、意識，在自覺聖智所行境界中，遠離各種因緣相應的見相。這是所有外道、聲聞、緣覺這些落入二邊的人所不能理解的，這叫做如實法。這兩種法，你和各位菩薩摩訶薩應當好好修學。』
這時，世尊又說了偈頌：
『我說二種法， 言教及如實； 教法示凡夫， 實為修行者。』
這時，大慧菩薩摩訶薩又對佛說：『世尊！如來有時說盧迦耶陀（Lokāyata，順世論）的咒術詞論，雖然能夠獲取世間的財利，但不能獲得法利，不能獲得法利就不應該親近承事供養。世尊為什麼這樣說呢？』
佛說：『大慧！盧迦耶陀的所有詞論，只是用華麗的文句來欺騙迷惑愚笨的人，順應世間虛妄的言說，不符合義理、不符合道理，不能證入真實的境界，不能覺悟一切諸法，總是落入二邊而迷失正道，也使他人迷失，在輪迴的各個趣道中永遠不能出離。為什麼呢？因為他們不瞭解諸法唯心所見，執著于外境而增加分別。因此我說世間的文章語句用因緣譬喻來裝飾，只是欺騙愚笨的人，不能解脫生老病死憂愁悲傷等苦患。大慧！釋提桓因（Śakro devānām indraḥ，帝釋天）廣泛地理解各種論典、自己也造作各種論典。那些世間的論者』
【English Translation】 English version:
Mahamati (Mahāmati, Great Wisdom) said: 'So it is, so it is! Truly as the World-Honored One teaches. I wish the World-Honored One would explain to me the Dharma of Reality and the Dharma of Expression, so that I and the Bodhisattva-Mahasattvas (Bodhisattva-Mahāsattvas, Great Bodhisattvas) may become skilled in these two Dharmas, which cannot be entered into by the Tirthikas (Tīrthikas, non-Buddhists) and the Sravakas (Śrāvakas, Hearers) and Pratyekabuddhas (Pratyekabuddhas, Solitary Buddhas).'
The Buddha said: 'Listen carefully! I will explain it to you. Mahamati! The Tathagatas (Tathāgatas, Thus Come Ones) of the three periods of time have two kinds of Dharmas, namely, the Dharma of Expression and the Dharma of Reality. The Dharma of Expression means that various expedient teachings are spoken according to the minds of sentient beings; the Dharma of Reality means that practitioners, regarding what appears in their minds, are free from all discriminations, do not fall into the categories of one or different, both or neither, transcend all mind, thought, and consciousness, and in the realm practiced by the Self-realized Wisdom, are free from all causal conditions and corresponding views. This is something that all Tirthikas, Sravakas, and Pratyekabuddhas who fall into the two extremes cannot know. This is called the Dharma of Reality. You and the Bodhisattva-Mahasattvas should diligently study these two kinds of Dharmas.'
At that time, the World-Honored One spoke in verse again:
'I speak of two kinds of Dharmas, The Dharma of Expression and the Dharma of Reality; The Dharma of Expression is shown to ordinary people, The Dharma of Reality is for practitioners.'
At that time, the Bodhisattva-Mahasattva Mahamati again said to the Buddha: 'World-Honored One! The Tathagata sometimes speaks of the Lokayata (Lokāyata, Materialism) incantations and rhetorical theories, which can only obtain worldly wealth and benefits, but cannot obtain Dharma benefits. One should not approach, serve, or make offerings to those who cannot obtain Dharma benefits. Why does the World-Honored One say such things?'
The Buddha said: 'Mahamati! All the rhetorical theories of the Lokayata only adorn sentences to deceive and confuse foolish people, follow worldly false speech, do not conform to meaning, do not conform to reason, cannot realize the true realm, cannot awaken to all Dharmas, constantly fall into the two extremes and lose the right path, and also cause others to be lost, never escaping from the various realms of Samsara (Saṃsāra, cycle of rebirth). Why? Because they do not understand that all Dharmas are seen by the mind alone, and they cling to external objects, increasing discrimination. Therefore, I say that worldly articles and sentences are adorned with causal metaphors, but they only deceive foolish people and cannot liberate them from the suffering of birth, old age, sickness, death, sorrow, grief, and so on. Mahamati! Sakra devanam Indra (Śakro devānām indraḥ, Lord of the Gods) widely understands various treatises and creates various treatises himself. Those worldly theorists'
有一弟子，現作龍身詣釋天宮，而立論宗作是要言：『憍尸迦！我共汝論，汝若不如，我當破汝千輻之輪；我若不如，斷一一頭以謝所屈。』說是語已，即以論法摧伏帝釋、壞千輻輪，還來人間。大慧！世間言論因喻莊嚴，乃至能現龍形，以妙文詞迷惑諸天及阿修羅，令其執著生滅等見，而況於人。是故，大慧！不應親近承事供養，以彼能作生苦因故。大慧！世論唯說身覺境界。大慧！彼世論有百千字句，后末世中惡見乖離邪眾崩散，分成多部各執自因。大慧！非餘外道能立教法，唯盧迦耶以百千句，廣說無量差別因相，非如實理，亦不自知是惑世法。」
爾時大慧白言：「世尊！若盧迦耶所造之論，種種文字因喻莊嚴，執著自宗非如實法，名外道者。世尊亦說世間之事，謂以種種文句言詞廣說十方一切國土天人等眾而來集會，非是自智所證之法。世尊亦同外道說耶？」
佛言：「大慧！我非世說亦無來去，我說諸法不來不去。大慧！來者集生，去者壞滅，不來不去，此則名為不生不滅。大慧！我之所說，不同外道墮分別中。何以故？外法有無無所著故，了唯自心不見二取，不行相境不生分別，入空、無相、無愿之門而解脫故。大慧！我憶有時於一處住，有世論婆羅門來至我所，遽問我言：『瞿曇！一切
【現代漢語翻譯】 現代漢語譯本：有一位弟子，現在化作龍身來到釋提桓因（Śakro devānām indraḥ，佛教的護法神）的宮殿，並且立下宗論，揚言道：『憍尸迦（Kauśika，釋提桓因的姓）！我要和你辯論，你如果辯不過我，我就要摧毀你的一千輻輪；我如果辯不過你，就砍下一個個頭顱來謝罪。』說完這些話后，就用論辯之法摧伏了帝釋，毀壞了他的千輻輪，然後返回人間。大慧（Mahāmati，菩薩名）！世間的言論用比喻來裝飾，甚至能夠顯現龍的形體，用巧妙的文辭迷惑諸天和阿修羅（Asura，古印度神話中的一種神），使他們執著于生滅等見解，更何況是人呢。因此，大慧！不應該親近、承事、供養他們，因為他們能夠製造痛苦的根源。大慧！世間的言論只說身覺的境界。大慧！那些世間的論述有成百上千的字句，在後來的末世中，由於錯誤的見解而乖離，邪惡的群體崩散，分裂成許多派別，各自執著于自己的原因。大慧！不是其他外道能夠建立教法，只有盧迦耶（Lokāyata，順世論）用成百上千的語句，廣泛地宣說無量的差別因相，不符合真實的道理，也不知道自己是在迷惑世人。」
當時，大慧（Mahāmati，菩薩名）稟告佛說：「世尊！如果盧迦耶（Lokāyata，順世論）所造的論述，用各種文字、比喻來裝飾，執著于自己的宗派，不符合真實的法，就被稱為外道。那麼世尊您也講述世間的事情，用各種文句言詞廣泛地宣說十方一切國土的天人等眾的來去，這些也不是您自己智慧所證悟的法。世尊您也和外道說的一樣嗎？」
佛說：「大慧（Mahāmati，菩薩名）！我不是在說世間的事情，也沒有來去。我說諸法不來不去。大慧！來，是聚集而生；去，是壞滅而消失；不來不去，這就叫做不生不滅。大慧！我所說的，不同於外道墮入分別之中。為什麼呢？因為外道對於有無都沒有執著，了知一切唯是自心所現，不見能取和所取，不執著於行相和境界，不生起分別，進入空、無相、無愿之門而得到解脫。大慧！我記得有一次住在一個地方，有一位世論婆羅門（Brahmin，印度教的祭司）來到我這裡，急切地問我說：『瞿曇（Gautama，釋迦牟尼的姓）！一切
【English Translation】 English version: A disciple, now transformed into a dragon, went to the palace of Śakro devānām indraḥ (釋提桓因，the ruler of the devas) and declared a thesis, proclaiming: 'Kauśika (憍尸迦，Śakra's family name)! I will debate with you. If you cannot defeat me, I will destroy your thousand-spoked wheel. If I cannot defeat you, I will cut off my heads one by one to atone for my defeat.' Having spoken these words, he subdued Indra with his arguments, destroyed his thousand-spoked wheel, and returned to the human realm. Mahāmati (大慧，a Bodhisattva)! Worldly discourses are adorned with metaphors and can even manifest the form of a dragon, using skillful language to delude the devas and Asuras (阿修羅，a type of demigod), causing them to cling to views of arising and ceasing, let alone humans. Therefore, Mahāmati! One should not approach, attend to, or venerate them, for they can create the cause of suffering. Mahāmati! Worldly discourses only speak of the realm of bodily sensation. Mahāmati! Those worldly discourses have hundreds of thousands of words and phrases. In the later degenerate age, due to erroneous views, wicked groups will become estranged and scattered, dividing into many factions, each clinging to their own causes. Mahāmati! It is not other non-Buddhist paths that can establish teachings, only the Lokāyata (盧迦耶，materialist school of thought) uses hundreds of thousands of phrases to extensively expound countless different causal appearances, which are not in accordance with true principle, and they do not even know that they are deluding the world.'
At that time, Mahāmati (大慧，a Bodhisattva) said to the Buddha: 'World Honored One! If the discourses created by the Lokāyata (盧迦耶，materialist school of thought), adorned with various words and metaphors, clinging to their own doctrines, and not in accordance with true Dharma, are called non-Buddhist paths, then the World Honored One also speaks of worldly matters, using various sentences and words to extensively expound the coming and going of the multitudes of devas and humans in all lands of the ten directions, which are not Dharma realized by your own wisdom. Is the World Honored One also speaking like the non-Buddhists?'
The Buddha said: 'Mahāmati (大慧，a Bodhisattva)! I am not speaking of worldly matters, nor is there coming or going. I say that all dharmas neither come nor go. Mahāmati! Coming is gathering and arising; going is decaying and vanishing; neither coming nor going is called neither arising nor ceasing. Mahāmati! What I speak is different from the non-Buddhists who fall into discrimination. Why? Because the non-Buddhists have no attachment to existence or non-existence, they understand that all is only the manifestation of one's own mind, they do not see the grasper and the grasped, they do not cling to characteristics and realms, they do not give rise to discrimination, and they enter the gate of emptiness, signlessness, and wishlessness, and thus attain liberation. Mahāmati! I remember once dwelling in a place, and a worldly Brahmin (婆羅門，a member of the priestly class) came to me and eagerly asked me: 'Gautama (瞿曇，Śākyamuni's family name)! All'
是所作耶？』我時報言：『婆羅門！一切所作，是初世論。』又問我言：『一切非所作耶？』我時報言：『一切非所作，是第二世論。』彼復問言：『一切常耶？一切無常耶？一切生耶？一切不生耶？』我時報言：『是第六世論。』彼復問言：『一切一耶？一切異耶？一切俱耶？一切不俱耶？一切皆由種種因緣而受生耶？』我時報言：『是第十一世論。』彼復問言：『一切有記耶？一切無記耶？有我耶？無我耶？有此世耶？無此世耶？有他世耶？無他世耶？有解脫耶？無解脫耶？是剎那耶？非剎那耶？虛空涅槃及非擇滅，是所作耶？非所作耶？有中有耶？無中有耶？』我時報言：『婆羅門！如是皆是汝之世論，非我所說。婆羅門！我說因於無始戲論諸惡習氣而生三有，不了唯是自心所見而取外法，實無可得。如外道說，我及根境三合知生；我不如是，我不說因，不說無因，唯緣妄心似能所取而說緣起，非汝及余取著我者之所能測。』大慧！虛空、涅槃及非擇滅，但有三數本無體性，何況而說作與非作。
「大慧！爾時世論婆羅門復問我言：『無明愛業為因緣故，有三有耶？為無因耶？』我言：『此二亦是世論。』又問我言：『一切諸法皆入自相及共相耶？』我時報言：『此亦世論。婆羅門！乃至少有心識流動分
【現代漢語翻譯】 現代漢語譯本：『這是所作嗎？』我當時回答說：『婆羅門（Brahman，古印度祭司階層）！一切都是所作，這是最初的世間理論。』他又問我說：『一切都不是所作嗎？』我當時回答說：『一切都不是所作，這是第二種世間理論。』他接著問：『一切是常嗎？一切是無常嗎？一切是生嗎？一切是不生嗎？』我當時回答說：『這是第六種世間理論。』他又問：『一切是一嗎？一切是異嗎？一切是俱（同時存在）嗎？一切是不俱（不同時存在）嗎？一切都是由種種因緣而生嗎？』我當時回答說：『這是第十一種世間理論。』他又問：『一切是有記（可被記說）嗎？一切是無記（不可被記說）嗎？有我（ātman，靈魂）嗎？無我（anātman，無靈魂）嗎？有此世（今生）嗎？無此世嗎？有他世（來世）嗎？無他世嗎？有解脫（moksha，從輪迴中解脫）嗎？無解脫嗎？是剎那（kṣaṇa，極短的時間單位）嗎？不是剎那嗎？虛空（ākāśa，空間）、涅槃（nirvāṇa，寂滅）以及非擇滅（apratisaṃkhyā-nirodha，通過智慧力達到的滅盡），是所作嗎？不是所作嗎？有中有（antarābhava，中陰身）嗎？無中有嗎？』我當時回答說：『婆羅門！這些都是你的世間理論，不是我所說的。婆羅門！我說因為無始以來的戲論和各種惡習氣而產生三有（kāma-dhātu，色-dhātu，arūpa-dhātu，欲界、色界、無色界），不明白一切都只是自己內心的顯現，而執取外在的法（dharma，事物、現象），實際上是無法得到的。就像外道所說，『我』以及根（indriya，感官）、境（viṣaya，感官對像）三者結合產生知覺；我不是這樣認為的，我不說有因，也不說無因，只是憑藉虛妄的心，似乎有能取和所取，而說緣起（pratītyasamutpāda，因緣生法），這不是你以及其他執著于『我』的人所能理解的。』大慧（Mahāmati，菩薩名）！虛空、涅槃以及非擇滅，只是三種概念，本來沒有實體，更何況說它們是所作還是非所作呢？ 『大慧！當時，那個世論婆羅門又問我：『因為無明（avidyā，無知）、愛（tṛṣṇā，渴愛）、業（karma，行為）這些因緣，所以有三有嗎？還是沒有原因呢？』我回答說：『這兩種說法也是世間理論。』他又問我：『一切諸法（dharma，事物、現象）都包含自相（svalakṣaṇa，自身獨有的特性）和共相（sāmānyalakṣaṇa，與其他事物共有的特性）嗎？』我當時回答說：『這也是世間理論。婆羅門！哪怕只有極少的心識流動的部分，』
【English Translation】 English version: 'Is it made?' I then replied, 'Brahman! Everything is made, this is the first worldly theory.' He further asked me, 'Is everything unmade?' I then replied, 'Everything is unmade, this is the second worldly theory.' He then asked, 'Is everything permanent? Is everything impermanent? Is everything born? Is everything unborn?' I then replied, 'This is the sixth worldly theory.' He further asked, 'Is everything one? Is everything different? Is everything simultaneous? Is everything non-simultaneous? Is everything born from various causes and conditions?' I then replied, 'This is the eleventh worldly theory.' He further asked, 'Is everything definable? Is everything undefinable? Is there a self (ātman)? Is there no self (anātman)? Is there this world (present life)? Is there no this world? Is there another world (future life)? Is there no other world? Is there liberation (moksha)? Is there no liberation? Is it momentary (kṣaṇa)? Is it not momentary? Are space (ākāśa), Nirvana (nirvāṇa), and cessation through non-discrimination (apratisaṃkhyā-nirodha) made? Are they unmade? Is there an intermediate existence (antarābhava)? Is there no intermediate existence?' I then replied, 'Brahman! These are all your worldly theories, not what I have said. Brahman! I say that because of beginningless playful thoughts and various evil habits, the three realms of existence (kāma-dhātu, rūpa-dhātu, arūpa-dhātu) arise, not understanding that everything is merely a manifestation of one's own mind, and grasping at external dharmas (phenomena), in reality, nothing can be obtained. Like what the non-Buddhists say, 'self' and the senses (indriya) and sense objects (viṣaya) combine to produce consciousness; I do not think so, I do not say there is a cause, nor do I say there is no cause, only relying on the deluded mind, which seems to have a perceiver and perceived, and thus I speak of dependent origination (pratītyasamutpāda), which cannot be fathomed by you and others who are attached to 'self'.' Mahāmati! Space, Nirvana, and cessation through non-discrimination are merely three concepts, originally without substance, let alone saying whether they are made or unmade? 'Mahāmati! At that time, that worldly theory Brahman further asked me, 'Is it because of ignorance (avidyā), craving (tṛṣṇā), and karma (action) as causes and conditions that the three realms of existence arise? Or is there no cause?' I replied, 'These two statements are also worldly theories.' He further asked me, 'Do all dharmas (phenomena) enter into both self-characteristics (svalakṣaṇa) and common characteristics (sāmānyalakṣaṇa)?' I then replied, 'This is also a worldly theory. Brahman! Even the slightest movement of consciousness,'
別外境，皆是世論。』大慧！爾時彼婆羅門復問我言：『頗有非是世論者不？一切外道所有詞論，種種文句因喻莊嚴，莫不皆從我法中出。』我報言：『有。非汝所許，非世不許，非不說種種文句義理相應，非不相應。』彼復問言：『豈有世許非世論耶？』我答言：『有。但非於汝及以一切外道能知。何以故？以于外法虛妄分別生執著故。若能了達有無等法，一切皆是自心所見，不生分別不取外境，于自處住。自處住者是不起義，不起於何？不起分別。此是我法，非汝有也。婆羅門！略而言之，隨何處中心識往來死生求戀，若受若見若觸若住，取種種相和合相續，于愛于因而生計著，皆汝世論非是我法。』
「大慧！世論婆羅門作如是問，我如是答，不問於我自宗實法，默然而去，作是念言：『沙門瞿曇無可尊重，說一切法無生無相無因無緣，唯是自心分別所見，若能了此分別不生。』大慧！汝今亦復問我是義，何故親近諸世論者，唯得財利不得法利？」
大慧白言：「所言財、法，是何等義？」
佛言：「善哉！汝乃能為未來眾生思惟是義。諦聽！諦聽！當爲汝說。大慧！所言財者，可觸可受可取可味，令著外境墮在二邊，增長貪愛生老病死憂悲苦惱，我及諸佛說名財利，親近世論之所獲得。云
【現代漢語翻譯】 現代漢語譯本：『其他的境界，都是世俗的言論。』大慧（Mahamati，菩薩名）！那時那位婆羅門又問我說：『難道有不是世俗言論的嗎？一切外道的各種言論，用各種文句和比喻來裝飾，沒有不是從我的法中出來的。』我回答說：『有。不是你所認可的，不是世俗所不認可的，不是不說各種文句義理相應，也不是不相應。』他再次問道：『難道有世俗認可但不是世俗言論的嗎？』我回答說：『有。但不是你以及一切外道所能知道的。為什麼呢？因為你們對外法虛妄分別，產生執著。如果能夠了達有無等法，一切都是自心所見，不生分別，不取外境，安住在自己的本位。安住在自己的本位就是不起的意思，不起于什麼？不起分別。這是我的法，不是你所擁有的。婆羅門（Brahman，印度教祭司）！簡略地說，無論在何處，中心識往來生死，尋求愛戀，無論是感受、見、觸、住，取種種相和合相續，對於愛和因而產生計較執著，都是你的世俗言論，不是我的法。』 『大慧！世論婆羅門這樣問，我這樣回答，不問我自宗的真實法，默默地離開了，心想：『沙門瞿曇（Gautama，釋迦牟尼佛的姓）沒有什麼可尊重的，說一切法無生無相無因無緣，只是自心分別所見，如果能明白這一點，分別就不會產生。』大慧！你現在也問我這個問題，為什麼親近那些世俗言論者，只能得到財利而得不到法利？」 大慧稟告佛說：『所說的財利、法利，是什麼意思？』 佛說：『很好！你竟然能為未來的眾生思考這個問題。仔細聽！仔細聽！我將為你解說。大慧！所說的財利，是可以觸控、可以感受、可以獲取、可以品嚐的，使人執著于外境，墮落在二邊，增長貪愛，產生生老病死憂悲苦惱，我和諸佛稱之為財利，是親近世俗言論所獲得的。』
【English Translation】 English version: 『Other realms are all worldly discourses.』 Mahamati (name of a Bodhisattva)! At that time, that Brahman (Hindu priest) asked me again: 『Is there anything that is not a worldly discourse? All the various discourses of external paths, adorned with various phrases and metaphors, do not all come from my Dharma?』 I replied: 『Yes. It is not what you approve of, not what the world disapproves of, it does not not speak of various phrases and meanings that are consistent, nor is it inconsistent.』 He asked again: 『Is there anything that the world approves of but is not a worldly discourse?』 I replied: 『Yes. But it is not something that you and all the external paths can know. Why? Because you falsely discriminate against external dharmas and develop attachments. If you can understand that all dharmas such as existence and non-existence are all seen by your own mind, without giving rise to discrimination, without grasping external realms, and abiding in your own place. Abiding in your own place means non-arising, non-arising from what? Non-arising from discrimination. This is my Dharma, not something you possess. Brahman! Briefly speaking, wherever the central consciousness goes back and forth in birth and death, seeking love and attachment, whether it is feeling, seeing, touching, or abiding, grasping various characteristics and combining them continuously, giving rise to calculation and attachment to love and cause, all are your worldly discourses, not my Dharma.』 『Mahamati! The worldly discourse Brahman asked in this way, and I answered in this way, without asking about the real Dharma of my own school, he silently left, thinking: 『The Shramana Gautama (Gautama, Buddha's family name) has nothing worthy of respect, saying that all dharmas are without birth, without characteristics, without cause, without condition, but are only seen by the discrimination of one's own mind, and if one can understand this, discrimination will not arise.』 Mahamati! You are now also asking me this question, why do you associate with those who engage in worldly discourses, only obtaining material benefits and not obtaining Dharma benefits?』 Mahamati said to the Buddha: 『What is the meaning of the so-called material benefits and Dharma benefits?』 The Buddha said: 『Excellent! You are able to contemplate this meaning for the sake of future beings. Listen carefully! Listen carefully! I will explain it to you. Mahamati! The so-called material benefits are what can be touched, can be felt, can be obtained, can be tasted, causing people to be attached to external realms, falling into the two extremes, increasing greed and love, giving rise to birth, old age, sickness, death, sorrow, grief, and suffering. I and all the Buddhas call this material benefits, which are obtained by associating with worldly discourses.』
何法利？謂了法是心見二無我，不取于相無有分別，善知諸地離心、意、識，一切諸佛所共灌頂，具足受行十無盡愿，於一切法悉得自在，是名法利；以是不墮一切諸見戲論分別常斷二邊。大慧！外道世論令諸癡人墮在二邊，謂：常及斷，受無因論則起常見，以因壞滅則生斷見。我說不見生住滅者名得法利，是名財、法二差別相。汝及諸菩薩摩訶薩應勤觀察。」
爾時世尊重說頌言：
「調伏攝眾生， 以戒降諸惡； 智慧滅諸見， 解脫得增長。 外道虛妄說， 皆是世俗論； 橫計作所作， 不能自成立。 唯我一自宗， 不著于能所； 為諸弟子說， 令離於世論。 能取所取法， 唯心無所有； 二種皆心現， 斷常不可得。 乃至心流動， 是則為世論； 分別不起者， 是人見自心。 來者見事生， 去者事不現； 明瞭知來去， 不起于分別。 有常及無常， 所作無所作； 此世他世等， 皆是世論法。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！佛說涅槃，說何等法以為涅槃？而諸外道種種分別。」
佛言：「大慧！如諸外道分別涅槃，皆不隨順涅槃之相。諦聽！諦聽！當爲汝說。大慧！或有外道言，見法無常不貪
【現代漢語翻譯】 現代漢語譯本： 什麼是法利？所謂的法利，是指通達諸法實相，了悟心和所見之境皆無我，不執著于外在表相，不起任何分別念，善於瞭解諸地（菩薩修行的不同階段）的境界，遠離心、意、識的束縛，得到一切諸佛共同的灌頂加持，具足並奉行十無盡愿，對於一切法都能獲得自在，這就是所謂的法利。因為這樣，就不會墮入一切諸見的戲論和分別，遠離常見和斷見這兩種極端。大慧（Mahamati）！外道的世俗理論，使那些愚癡的人墮入兩種極端，即常見和斷見。如果接受無因論，就會產生常見；如果認為因緣壞滅，就會產生斷見。我說不見生、住、滅的，才叫做獲得法利，這就是財利和法利這兩種利益的差別相。你和各位菩薩摩訶薩應該勤加觀察。
這時，世尊又說了偈頌：
『調伏攝受眾生，以戒律降伏各種惡行； 智慧能滅除各種邪見，解脫因而得到增長。 外道的虛妄之說，都是世俗的理論； 橫加揣測能作和所作，卻不能自圓其說。 只有我這一法門，不執著于能和所； 為我的弟子們宣說，使他們遠離世俗的爭論。 能取和所取的法，都只是心的顯現，本無自性； 這兩種都是心所顯現的，斷和常都不可得。 乃至心中有念頭流動，那就是世俗的爭論； 不起任何分別唸的人，才能見到自己的真心。 來，意味著事物的生起，去，意味著事物的不顯現； 明瞭地知道來和去，就不會產生分別念。 有常和無常，能作和無所作； 此世和他世等等，都是世俗的理論。』
這時，大慧（Mahamati）菩薩摩訶薩又對佛說：『世尊！佛您所說的涅槃（Nirvana），是以什麼法作為涅槃的呢？而那些外道有各種不同的分別。』
佛說：『大慧（Mahamati）！那些外道所分別的涅槃（Nirvana），都不符合涅槃的真實相狀。仔細聽！仔細聽！我將為你解說。大慧（Mahamati）！有些外道說，見到諸法無常，不貪戀'
【English Translation】 English version: What is the benefit of Dharma? The so-called benefit of Dharma means to understand the true nature of all dharmas, to realize that both the mind and the seen objects are without self, not to be attached to external appearances, not to give rise to any discrimination, to be good at understanding the realms of the various grounds (different stages of Bodhisattva practice), to be free from the bondage of mind, intellect, and consciousness, to receive the common empowerment of all Buddhas, to fully possess and practice the Ten Inexhaustible Vows, and to be able to obtain freedom in all dharmas. This is what is called the benefit of Dharma. Because of this, one will not fall into the play of all views and discriminations, and will stay away from the two extremes of eternalism and annihilationism. Mahamati! The worldly theories of externalists cause those foolish people to fall into two extremes, namely eternalism and annihilationism. If one accepts the doctrine of no cause, then eternalism will arise; if one believes that the conditions of causation are destroyed, then annihilationism will arise. I say that those who do not see arising, abiding, and ceasing are said to have obtained the benefit of Dharma. This is the difference between the two benefits of wealth and Dharma. You and all the Bodhisattva-Mahasattvas should diligently observe.
At that time, the World Honored One spoke in verse again:
'Subduing and gathering sentient beings, subduing all evils with precepts; Wisdom can extinguish all wrong views, and liberation is thus increased. The false teachings of externalists are all worldly theories; Making wild guesses about the doer and the done, they cannot establish themselves. Only my Dharma gate does not cling to the able and the done; I speak for my disciples, so that they may be free from worldly disputes. The dharma of the grasper and the grasped is only the manifestation of the mind, without any inherent nature; Both are manifested by the mind, and neither permanence nor impermanence can be obtained. Even when thoughts are flowing in the mind, that is worldly dispute; Those who do not give rise to any discrimination can see their own true mind. Coming means the arising of things, going means the non-appearance of things; Clearly knowing coming and going, one will not give rise to discrimination. Having permanence and impermanence, doing and not doing; This world and the other world, etc., are all worldly dharmas.'
At that time, the Bodhisattva-Mahasattva Mahamati again said to the Buddha: 'World Honored One! What Dharma do you speak of as Nirvana (Nirvana)? And those externalists have various different discriminations.'
The Buddha said: 'Mahamati! The Nirvana (Nirvana) discriminated by those externalists does not conform to the true nature of Nirvana. Listen carefully! Listen carefully! I will explain it to you. Mahamati! Some externalists say that seeing that all dharmas are impermanent, not being greedy'
境界，蘊、界、處滅，心心所法不現在前，不念過現未來境界，如燈盡、如種敗、如火滅，諸取不起分別不生，起涅槃想。大慧！非以見壞名為涅槃；或謂至方名得涅槃，境界想離猶如風止；或謂不見能覺所覺名為涅槃；或謂不起分別常無常見，名得涅槃；或有說言，分別諸相發生于苦，而不能知自心所現，以不知故怖畏於相以求無相，深生愛樂執為涅槃；或謂覺知內外諸法自相共相去來現在有性不壞，作涅槃想；或計我人眾生壽命及一切法無有壞滅，作涅槃想；復有外道無有智慧計有自性，及以士夫求那轉變作一切物，以為涅槃；或有外道計福非福盡，或計不由智慧諸煩惱盡，或計自在是實作者，以為涅槃；或謂眾生展轉相生，以此為因更無異因，彼無智故不能覺了，以不了故執為涅槃；或計證於諦道虛妄分別以為涅槃；或計求那與求那者而共和合，一性異性俱及不俱，執為涅槃；或計諸物從自然生，孔雀文彩棘針铦利，生寶之處出種種寶，如此等事是誰能作？即執自然以為涅槃；或謂能解二十五諦即得涅槃；或有說言，能受六分守護眾生斯得涅槃；或有說言，時生世間，時即涅槃；或執有物以為涅槃；或計無物以為涅槃；或有計著有物無物為涅槃者；或計諸物與涅槃無別，作涅槃想。大慧！復有異彼外道所說，以
【現代漢語翻譯】 現代漢語譯本： 境界，五蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）、十二處（āyatana，感覺的來源，包括六根和六塵）、十八界（dhātu，構成經驗的十八種要素，包括六根、六塵和六識）滅盡，心和心所法不再顯現，不思念過去、現在、未來的境界，就像燈火燃盡、種子腐敗、火焰熄滅一樣，各種執取不再生起，分別念頭不再產生，從而產生涅槃（nirvana，解脫）的想法。大慧（Mahamati）！不是通過破壞見解就能稱為涅槃；或者有人認為到達某個地方就能獲得涅槃，境界的念頭消失就像風停止一樣；或者有人認為不見能覺知的主體和所覺知的客體就是涅槃；或者有人認為不起分別念，常常見不到任何東西，就叫做獲得涅槃；或者有人說，分別各種現象會產生痛苦，卻不能認識到這些現象是自己內心顯現的，因為不瞭解這個道理，所以害怕現象而尋求無相，深深地喜愛並執著于無相，認為這就是涅槃；或者有人認為覺知內外諸法的自相和共相，過去、現在、未來都有其不變的性質，就產生涅槃的想法；或者有人認為我（atman）、人（pudgala）、眾生（sattva）、壽命（jīvita）以及一切法都不會壞滅，就產生涅槃的想法；還有一些外道沒有智慧，認為存在自性（svabhava），以及士夫（purusha）和求那（guna）的轉變產生了萬物，並把這當作涅槃；或者有些外道認為福和非福都消失了，或者認為不需要智慧，各種煩惱都消失了，或者認為自在天（Ishvara）是真實的創造者，並把這些當作涅槃；或者有人認為眾生輾轉相生，以此為原因，沒有其他原因，他們因為沒有智慧所以不能覺悟，因為不覺悟所以執著於此，認為這就是涅槃；或者有人認為證悟了真諦之道，其實是虛妄分別，並把這當作涅槃；或者有人認為求那（guna）和求那的擁有者相互結合，是一體還是異體，是同時存在還是不同時存在，都執著於此，認為這就是涅槃；或者有人認為萬物從自然產生，孔雀的羽毛、荊棘的尖刺、生出寶物的地方能產出各種寶物，這些事情是誰能做到的呢？於是就執著于自然，認為這就是涅槃；或者有人認為能夠理解二十五諦（tattva）就能獲得涅槃；或者有人說，能夠接受六分，守護眾生就能獲得涅槃；或者有人說，時間產生世間，時間就是涅槃；或者執著于有物，認為這就是涅槃；或者認為無物就是涅槃；或者有人執著于有物和無物，認為這就是涅槃；或者認為萬物和涅槃沒有區別，就產生涅槃的想法。大慧！還有不同於那些外道所說的，以
【English Translation】 English version: The cessation of realms, skandhas (aggregates: form, feeling, perception, mental formations, and consciousness), ayatanas (sense bases: the six internal sense organs and the six external sense objects), and dhatus (elements: the six sense organs, the six sense objects, and the six consciousnesses), when the mind and its mental functions are no longer present, when one does not contemplate past, present, or future realms, like a lamp extinguished, a seed decayed, or a fire gone out, when all grasping ceases and no discriminations arise, one then conceives of Nirvana (liberation). Mahamati! Nirvana is not attained by destroying views; or some say that reaching a certain place is to attain Nirvana, the thought of realms ceasing like the wind stopping; or some say that not seeing the seer and the seen is Nirvana; or some say that not giving rise to discriminations, constantly seeing nothing, is to attain Nirvana; or some say that discriminating various appearances gives rise to suffering, and not knowing that they are manifestations of one's own mind, because of this ignorance, they fear appearances and seek non-appearance, deeply loving and clinging to it as Nirvana; or some say that knowing the self-nature and common nature of internal and external dharmas, that past, present, and future have an unchanging nature, they conceive of Nirvana; or some imagine that the atman (self), pudgala (person), sattva (sentient being), jīvita (life), and all dharmas do not perish, and conceive of Nirvana; furthermore, some non-Buddhists without wisdom imagine that there is a svabhava (self-nature), and that purusha (the self) and gunas (qualities) transform into all things, and take this to be Nirvana; or some non-Buddhists think that merit and demerit are exhausted, or that without wisdom, all afflictions are exhausted, or that Ishvara (the Lord) is the real creator, and take these to be Nirvana; or some say that beings are born from each other in succession, and that this is the cause, and there is no other cause, and because they are without wisdom, they cannot realize this, and because they do not realize this, they cling to it as Nirvana; or some imagine that realizing the path of truth is false discrimination, and take this to be Nirvana; or some imagine that gunas (qualities) and the possessor of gunas are combined together, whether they are the same or different, whether they exist simultaneously or not, they cling to this as Nirvana; or some imagine that all things arise from nature, the patterns on a peacock's feathers, the sharpness of thorns, the places where treasures are born produce various treasures, who could do such things? And so they cling to nature as Nirvana; or some imagine that being able to understand the twenty-five tattvas (principles) is to attain Nirvana; or some say that being able to receive six parts and protect beings is to attain Nirvana; or some say that time gives rise to the world, and time is Nirvana; or they cling to existence as Nirvana; or they think that non-existence is Nirvana; or some cling to existence and non-existence as Nirvana; or they think that all things and Nirvana are not different, and conceive of Nirvana. Mahamati! There are also those who differ from what those non-Buddhists say, with
一切智大師子吼說，能了達唯心所現不取外境，遠離四句住如實見，不墮二邊離能所取，不入諸量不著真實，住于聖智所現證法，悟二無我，離二煩惱，凈二種障，轉修諸地入于佛地，得如幻等諸大三昧，永超心意及以意識，名得涅槃。大慧！彼諸外道虛妄計度不如於理，智者所棄，皆墮二邊作涅槃想。於此無有若住若出，彼諸外道皆依自宗而生妄覺，違背于理無所成就，唯令心意馳散往來，一切無有得涅槃者。汝及諸菩薩宜應遠離。」
爾時世尊重說頌言：
「外道涅槃見， 各各異分別； 彼唯是妄想， 無解脫方便。 遠離諸方便， 不至無縛處； 妄生解脫想， 而實無解脫。 外道所成立， 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； 悉著有無論， 是故無解脫。 凡愚樂分別， 不生真實慧； 言說三界本， 真實滅苦因。 譬如鏡中像， 雖現而非實； 習氣心鏡中， 凡愚見有二。 不了唯心現， 故起二分別； 若知但是心， 分別則不生。 心即是種種， 遠離想所相； 如愚所分別， 雖見而無見。 三有唯分別， 外境悉無有； 妄想種種現， 凡愚不能覺。 經經
【現代漢語翻譯】 現代漢語譯本 一切智慧的大師以獅子般的吼聲宣說，能夠了達一切現象都只是內心的顯現，而不執取外在的境界，遠離斷、常、亦斷亦常、非斷非常這四句的戲論，安住于如實的見地，不落入有和無這兩種邊見，脫離能取和所取的分離，不陷入各種量度的束縛，不執著于所謂的真實，安住于聖者的智慧所顯現的證悟之法，領悟人無我和法無我這二種無我，脫離煩惱障和所知障這二種障礙，轉化並修習各個菩薩的階位，最終進入佛的境界，獲得如幻三昧等各種偉大的三昧，永遠超越心、意以及意識的侷限，這就被稱為證得涅槃。大慧（Mahamati）！那些外道的虛妄推測，不符合真理，被有智慧的人所拋棄，他們都落入有和無這兩種邊見，並以此作為涅槃的想像。實際上，涅槃既沒有安住也沒有脫離，那些外道都依賴於自己的宗派而產生虛妄的覺悟，違背真理，一無所成，只會讓心意散亂往來，沒有任何人能夠因此證得涅槃。你以及其他的菩薩們，都應該遠離這些錯誤的見解。'
這時，世尊再次宣說了偈頌：
'外道對於涅槃的見解，各自有不同的分別； 他們所持有的只是虛妄的想像，並沒有解脫的方便。 遠離了正確的修行方法，就不能到達沒有束縛的境界； 虛妄地產生解脫的念頭，但實際上並沒有真正的解脫。 外道所建立的理論，各種智慧有不同的取捨； 他們都沒有真正的解脫，只是愚癡地進行虛妄的分別。 一切愚癡的外道，虛妄地認為有能作者和所作事； 他們都執著于有和無的爭論，所以無法獲得解脫。 凡夫愚人樂於分別，不能生起真實的智慧； 他們用言語來描述三界的根本，以及真實滅除痛苦的原因。 譬如鏡子中的影像，雖然顯現但並非真實存在； 在習氣薰染的心鏡中，凡夫愚人看到有能取和所取這二者。 因為不瞭解一切都是唯心所現，所以才會產生能取和所取的分別； 如果知道一切都只是心的顯現，那麼分別念就不會產生。 心就是種種現象的根源，遠離了想像和所想像的對象； 就像愚人所分別的那樣，雖然看見了，但實際上並沒有真正看見。 三有（三界）只是分別唸的產物，外在的境界根本不存在； 虛妄的念頭顯現出種種現象，凡夫愚人卻不能覺察。 經經
【English Translation】 English version The All-Knowing Great Master roared like a lion, proclaiming that one who understands that all phenomena are manifestations of the mind alone, does not grasp at external objects, avoids the four phrases (of affirmation, negation, both, and neither), dwells in true seeing, does not fall into the two extremes (of existence and non-existence), is free from the duality of grasper and grasped, does not enter into measurements, does not cling to reality, abides in the Dharma realized by the wisdom of the sages, awakens to the two selflessnesses (selflessness of persons and selflessness of phenomena), is free from the two afflictions (afflictive emotions and cognitive obscurations), purifies the two kinds of obscurations (emotional and intellectual), transforms and cultivates the various Bodhisattva stages, enters into the Buddha-ground, attains great Samadhis such as the Samadhi of Illusion, and forever transcends mind, thought, and consciousness, is said to have attained Nirvana. Mahamati (Great Wisdom)! Those heretics' (Tirthikas') false speculations are not in accordance with reason, are rejected by the wise, and all fall into the two extremes, imagining this to be Nirvana. In this (true Nirvana) there is neither abiding nor departing. Those heretics all rely on their own doctrines and give rise to false awakenings, contradicting reason and achieving nothing, only causing the mind and thought to scatter and wander. None of them can attain Nirvana. You and all Bodhisattvas should stay far away from them.'
At that time, the World Honored One spoke again in verse:
'The heretics' views on Nirvana, each has different distinctions; They only hold onto false imaginations, without the means of liberation. Far from the means of liberation, they do not reach the state without bondage; Falsely generating the thought of liberation, but in reality, there is no liberation. The theories established by the heretics, various wisdoms take different approaches; They all have no liberation, foolishly making false distinctions. All foolish heretics, falsely see an agent and an action; They all cling to the debate of existence and non-existence, therefore, there is no liberation. Ordinary fools delight in distinctions, unable to generate true wisdom; They use words to describe the origin of the three realms, and the true cause of extinguishing suffering. Like an image in a mirror, although it appears, it is not real; In the mind-mirror stained by habitual tendencies, ordinary fools see duality. Not understanding that all is a manifestation of mind, therefore, they give rise to dualistic distinctions; If they know that it is only mind, then distinctions will not arise. The mind is the source of all phenomena, far from thought and the object of thought; Like what fools distinguish, although they see, they do not truly see. The three realms (Threefold World) are only the product of discrimination, external objects do not exist; False thoughts manifest various phenomena, but ordinary fools cannot awaken. Sutra Sutra
說分別， 但是異名字； 若離於語言， 其義不可得。」
大乘入楞伽經卷第四 大正藏第 16 冊 No. 0672 大乘入楞伽經
大乘入楞伽經卷第五
大周于闐國三藏法師實叉難陀奉 敕譯無常品第三之餘
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿為我說如來應正等覺自覺性，令我及諸菩薩摩訶薩而得善巧自悟悟他。」
佛言：「大慧！如汝所問，當爲汝說。」
大慧言：「唯。世尊！如來、應供、正等覺，為作非作，為果為因，為相所相，為說所說，為覺所覺，如是等為異不異？」
佛言：「大慧！如來、應、正等覺，非作非非作，非果非因，非相非所相，非說非所說，非覺非所覺。何以故？俱有過故。大慧！若如來是作則是無常，若是無常，一切作法應是如來，我及諸佛皆不忍可。若非作法則無體性，所修方便悉空無益，同於兔角、石女之子，非作因成故。若非因非果則非有非無，若非有非無則超過四句；言四句者，但隨世間而有言說；若超過四句惟有言說，則如石女兒。大慧！石女兒者惟有言說不墮四句，以不墮故不可度量，諸有智者，應如是知如來所有一切句義。大慧！如我所說諸法無我，以諸法中無有我性故說無我，非是無有諸法自
【現代漢語翻譯】 現代漢語譯本 『說』和『分別』，雖然用不同的名字表達，但如果脫離了語言，就無法理解它們的含義。
《大乘入楞伽經》卷第四 大正藏第 16 冊 No. 0672 《大乘入楞伽經》
《大乘入楞伽經》卷第五
大周于闐國三藏法師實叉難陀（Śikṣānanda）奉 敕譯《無常品》第三之餘
這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）再次對佛說：『世尊！請您為我講解如來應正等覺（Tathāgata Arhat Samyak-saṃbuddha）的自覺性，使我和各位菩薩摩訶薩能夠善巧地自我領悟並啓發他人。』
佛說：『大慧（Mahamati），正如你所問，我將為你解說。』
大慧（Mahamati）說：『世尊！如來（Tathāgata）、應供（Arhat）、正等覺（Samyak-saṃbuddha），是「作為」還是「非作為」，是「果」還是「因」，是「相」還是「所相」，是「說」還是「所說」，是「覺」還是「所覺」，這些是相同還是不同呢？』
佛說：『大慧（Mahamati）！如來（Tathāgata）、應（Arhat）、正等覺（Samyak-saṃbuddha），既非「作為」也非「非作為」，既非「果」也非「因」，既非「相」也非「所相」，既非「說」也非「所說」，既非「覺」也非「所覺」。為什麼呢？因為如果這樣認為，都會有過失。大慧（Mahamati）！如果如來（Tathāgata）是「作為」，那就是無常的；如果是無常的，那麼一切「作為」之法都應該是如來（Tathāgata），這是我和諸佛都不能認可的。如果如來（Tathāgata）是「非作為」，那就沒有自體性，所修的方便都將是空無益處，如同兔角、石女之子，因為不是由「作為」而成就的緣故。如果既非「因」也非「果」，那就既非「有」也非「無」，如果既非「有」也非「無」，那就超出了四句（tetralemma）；所說的四句，只是隨順世間的說法；如果超出了四句而只有言說，那就如同石女兒。大慧（Mahamati）！石女兒只是言說，不落入四句，因為不落入四句，所以不可度量，有智慧的人，應該這樣理解如來（Tathāgata）所有一切句義。大慧（Mahamati）！我所說的諸法無我，是因為諸法中沒有我性，所以說無我，並非是沒有諸法自
【English Translation】 English version 'Speech' and 'distinction' are different names, but if separated from language, their meaning cannot be obtained.'
Laṅkāvatāra Sūtra (Entering the Laṅka) Volume 4 Taisho Tripitaka Volume 16, No. 0672 Laṅkāvatāra Sūtra
Laṅkāvatāra Sūtra Volume 5
Śikṣānanda (Śikṣānanda), the Tripiṭaka Master from the Kingdom of Khotan under the Great Zhou Dynasty, respectfully translated by imperial decree, the remainder of the third chapter, 'Impermanence'.
At that time, Mahamati Bodhisattva-Mahasattva (Mahamati Bodhisattva-Mahasattva) again said to the Buddha: 'World Honored One! I wish you would explain to me the self-realization nature of the Tathāgata Arhat Samyak-saṃbuddha (Tathāgata Arhat Samyak-saṃbuddha), so that I and all the Bodhisattva-Mahasattvas can skillfully self-realize and enlighten others.'
The Buddha said: 'Mahamati (Mahamati), as you have asked, I will explain it to you.'
Mahamati (Mahamati) said: 'World Honored One! Are the Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha) 'making' or 'non-making', 'result' or 'cause', 'characteristic' or 'characterized', 'speaking' or 'spoken', 'awakening' or 'awakened'? Are these the same or different?'
The Buddha said: 'Mahamati (Mahamati)! The Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha) is neither 'making' nor 'non-making', neither 'result' nor 'cause', neither 'characteristic' nor 'characterized', neither 'speaking' nor 'spoken', neither 'awakening' nor 'awakened'. Why? Because both have faults. Mahamati (Mahamati)! If the Tathāgata (Tathāgata) is 'making', then it is impermanent; if it is impermanent, then all 'making' dharmas should be the Tathāgata (Tathāgata), which I and all the Buddhas cannot accept. If the Tathāgata (Tathāgata) is 'non-making', then it has no self-nature, and all the skillful means practiced will be empty and useless, like a rabbit's horn or the child of a barren woman, because it is not accomplished by 'making'. If it is neither 'cause' nor 'result', then it is neither 'being' nor 'non-being'; if it is neither 'being' nor 'non-being', then it transcends the tetralemma (tetralemma); the so-called tetralemma is only according to worldly speech; if it transcends the tetralemma and there is only speech, then it is like the child of a barren woman. Mahamati (Mahamati)! The child of a barren woman is only speech and does not fall into the tetralemma; because it does not fall into the tetralemma, it cannot be measured. Wise people should understand all the meanings of the Tathāgata's (Tathāgata) statements in this way. Mahamati (Mahamati)! What I said about the non-self of all dharmas is because there is no self-nature in all dharmas, so I say non-self, not that there is no self of all dharmas.
性；如來句義應知亦然。大慧！譬如牛無馬性馬無牛性，非無自性，一切諸法亦復如是，無有自相，而非有即有，非諸凡愚之所能知。何故不知？以分別故。一切法空，一切法無生，一切法無自性，悉亦如是。大慧！如來與蘊非異非不異，若不異者應是無常，五蘊諸法是所作故。若異者，如牛二角有異不異，互相似故不異，長短別故有異，如牛右角異左、左角異右，長短不同色相各別；然亦不異。如於蘊于界、處等，一切法亦如是。
「大慧！如來者依解脫說，如來解脫非異非不異；若異者，如來便與色相相應，色相相應即是無常；若不異者，修行者見應無差別，然有差別故非不異。如是智與所知，非異非不異；若非異非不異，則非常非無常，非作非所作，非為非無為，非覺非所覺，非相非所相，非蘊非異蘊，非說非所說，非一非異，非俱非不俱，以是義故超一切量；超一切量故惟有言說，惟有言說故則無有生，無有生故則無有滅，無有滅故則如虛空。大慧！虛空非作非所作，非作非所作故遠離攀緣，遠離攀緣故出過一切諸戲論法，出過一切諸戲論法即是如來，如來即是正等覺體，正等覺者永離一切諸根境界。」
爾時世尊重說頌曰：
「出過諸根量， 非果亦非因； 相及所相等， 如是悉皆
【現代漢語翻譯】 現代漢語譯本： 『性』（Sva-bhāva，自性），如來句義也應如是理解。大慧！譬如牛不具備馬的『性』，馬也不具備牛的『性』，但這並非說它們沒有各自的『自性』。一切諸法也是如此，沒有獨立的『自相』（Svalakṣaṇa，自性），但並非完全不存在，只是凡夫俗子無法理解。為什麼無法理解？因為他們執著于分別。一切法皆空，一切法無生，一切法無自性，都應如是理解。大慧！如來與五蘊（Skandha，構成個體的五種要素：色、受、想、行、識）的關係，既非相同也非不同。如果相同，那麼如來就應是無常的，因為五蘊諸法都是因緣和合而成的。如果不同，就像牛的兩隻角，既有相同之處也有不同之處，因為它們互相相似所以並非完全不同，又因為長短不同所以存在差異。就像牛的右角與左角，長短不同，色相各異，但又並非完全不同。對於五蘊、十二界（Āyatana，感覺器官和感覺對像）和十八處（Dhātu，構成經驗世界的要素）等一切法，也應如是理解。
『大慧！所謂如來，是依解脫（Moksha，從輪迴中解脫）而言說的。如來的解脫，既非與如來相同也非不同。如果不同，那麼如來就與色相相應，與色相相應就是無常的。如果相同，那麼修行者所見到的應該沒有差別，但實際上存在差別，所以並非完全相同。同樣，智慧（Jñāna，對真理的認識）與所知（Jñeya，被認識的對象），既非相同也非不同。如果既非相同也非不同，那麼就既非恒常也非無常，既非造作也非被造作，既非有為也非無為，既非覺悟也非被覺悟，既非相也非所相，既非五蘊也非異於五蘊，既非言說也非所言說，既非一也非異，既非俱也非不俱。因為這個緣故，如來超越了一切度量。超越一切度量，所以只能用言語表達。只能用言語表達，所以沒有生。沒有生，所以沒有滅。沒有滅，所以如同虛空。大慧！虛空非造作也非被造作，因為非造作也非被造作，所以遠離攀緣。遠離攀緣，所以超越了一切戲論法。超越一切戲論法，就是如來。如來就是正等覺（Sammasambuddha，完全覺悟的佛陀）的本體。正等覺者永遠脫離一切諸根境界。』
這時，世尊（Bhagavat，佛的尊稱）再次說了偈頌：
『出過諸根量， 非果亦非因； 相及所相等， 如是悉皆。』
【English Translation】 English version: 'Nature' (Sva-bhāva), the meaning of the Tathagata (如來，One who has thus come) should also be understood in this way. Mahamati (大慧，Great Wisdom)! For example, a cow does not have the 'nature' of a horse, and a horse does not have the 'nature' of a cow, but this does not mean that they do not have their own 'self-nature' (Sva-lakṣaṇa). All dharmas (法，phenomena) are also like this, without independent 'self-characteristics' (Svalakṣaṇa), but they are not completely non-existent, just that ordinary people cannot understand. Why can't they understand? Because they are attached to discrimination. All dharmas are empty, all dharmas are unborn, all dharmas are without self-nature, all should be understood in this way. Mahamati! The relationship between the Tathagata and the five Skandhas (蘊，aggregates: form, feeling, perception, mental formations, and consciousness) is neither the same nor different. If they were the same, then the Tathagata should be impermanent, because the five Skandhas are all created by conditions. If they were different, like the two horns of a cow, there are similarities and differences, because they are similar to each other, so they are not completely different, and because they are different in length, there are differences. Just like the right horn and the left horn of a cow, they are different in length and appearance, but they are not completely different. For the five Skandhas, the twelve Āyatanas (界，sense bases: the six sense organs and their corresponding objects) and the eighteen Dhātus (處，elements: the six sense organs, their objects, and the six consciousnesses), and all dharmas, it should also be understood in this way.
'Mahamati! The so-called Tathagata is spoken of based on liberation (Moksha). The liberation of the Tathagata is neither the same as nor different from the Tathagata. If it were different, then the Tathagata would be associated with form, and being associated with form would be impermanent. If it were the same, then what practitioners see should be no different, but in reality there are differences, so it is not completely the same. Similarly, wisdom (Jñāna) and the knowable (Jñeya) are neither the same nor different. If they are neither the same nor different, then they are neither permanent nor impermanent, neither created nor uncreated, neither conditioned nor unconditioned, neither awakened nor unawakened, neither form nor formless, neither the five Skandhas nor different from the five Skandhas, neither spoken nor unspoken, neither one nor different, neither together nor not together. Because of this reason, the Tathagata transcends all measurements. Because he transcends all measurements, he can only be expressed in words. Because he can only be expressed in words, there is no birth. Because there is no birth, there is no death. Because there is no death, he is like space. Mahamati! Space is neither created nor uncreated, and because it is neither created nor uncreated, it is far from clinging. Because it is far from clinging, it transcends all playful dharmas. Transcending all playful dharmas is the Tathagata. The Tathagata is the essence of Sammasambuddha (正等覺，Perfectly Enlightened Buddha). The Sammasambuddha is forever free from all the realms of the senses.'
At that time, the World Honored One (Bhagavat) spoke the following verse again:
'Transcending the measure of all senses, Neither fruit nor cause; Form and the formless, All are thus.'
離。 蘊緣與正覺， 一異莫能見； 既無有見者， 云何起分別？ 非作非非作， 非因非非因， 非蘊非不蘊， 亦不離余物。 非有一法體， 如彼分別見； 亦復非是無， 諸法性如是。 待有故成無， 待無故成有； 無既不可取， 有亦不應說。 不了我無我， 但著于語言； 彼溺於二邊， 自壞壞世間。 若能見此法， 則離一切過； 是名為正觀， 不毀大導師。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！如佛經中分別攝取不生不滅，言此即是如來異名。世尊！愿為我說不生不滅此則無法，云何說是如來異名？如世尊說，一切諸法不生不滅，當知此則墮有無見。世尊！若法不生則不可取，無有少法，誰是如來？惟愿世尊為我宣說。」
佛言：「諦聽！當爲汝說。大慧！我說如來非是無法，亦非攝取不生不滅，亦不待緣亦非無義。我說無生，即是如來意生法身別異之名，一切外道、聲聞獨覺、七地菩薩不了其義。大慧！譬如帝釋地及虛空乃至手足，隨一一物各有多名，非以名多而有多體，亦非無體。大慧！我亦如是，於此娑婆世界有三阿僧祇百千名號，諸凡愚人雖聞雖說，而不知是如來異名，其中或有知如來者，知無師者，知導師
【現代漢語翻譯】 現代漢語譯本 離。 蘊緣（五蘊和因緣）與正覺（正確的覺悟），一（相同）和異（不同）都無法被看見； 既然沒有能看見這些的人，又怎麼會產生分別呢？ 既不是造作，也不是非造作，既不是因，也不是非因， 既不是五蘊，也不是非五蘊，也不脫離其他事物。 不是有一個單一的法體，像那些分別見解所認為的那樣； 也不是什麼都沒有，諸法的本性就是如此。 依賴於『有』，所以才成立『無』，依賴於『無』，所以才成立『有』； 既然『無』不可執取，那麼『有』也不應該被說。 不瞭解『我』和『無我』的道理，只是執著于語言文字； 他們沉溺於有和無的二邊，自己毀壞自己，也毀壞世間。 如果能夠見到這個法，就能脫離一切過失； 這叫做正確的觀察，不誹謗偉大的導師（佛陀）。』
這時，大慧菩薩摩訶薩又對佛說：『世尊！如佛經中分別攝取不生不滅，說這就是如來的另一個名字。世尊！希望您為我說說，不生不滅本身就是沒有法，怎麼能說是如來的另一個名字呢？如世尊所說，一切諸法不生不滅，應當知道這就會墮入有見和無見的偏見中。世尊！如果法不生，那就不可執取，沒有絲毫的法，誰是如來呢？希望世尊為我宣說。』
佛說：『仔細聽！我將為你解說。大慧！我說如來不是沒有法，也不是攝取不生不滅，也不是依賴因緣，也不是沒有意義。我說無生，就是如來意生法身（由意念所生的法身）的另一個名字，一切外道、聲聞獨覺（小乘修行者）、七地菩薩都不瞭解這個意義。大慧！譬如帝釋（佛教中的天神）、地、虛空乃至手足，隨隨便便一個事物都有很多名字，不是因為名字多就有很多本體，也不是沒有本體。大慧！我也是這樣，在這娑婆世界（我們所居住的世界）有三阿僧祇（極大的數字）百千個名號，那些凡夫愚人雖然聽到、雖然說，卻不知道這是如來的另一個名字，其中或許有人知道如來，知道無師者，知道導師
【English Translation】 English version Separation. The aggregates and conditions (skandha and hetupratyaya) and Right Awakening (samyak-sambodhi), neither sameness nor difference can be seen; Since there is no one who can see these, how can discrimination arise? Neither created nor uncreated, neither cause nor non-cause, Neither aggregates nor non-aggregates, nor separate from other things. There is not a single dharma-body, as those discriminating views believe; Nor is it nothingness, such is the nature of all dharmas. Dependent on 'existence', 'non-existence' is established; dependent on 'non-existence', 'existence' is established; Since 'non-existence' cannot be grasped, then 'existence' should not be spoken of either. Not understanding 'self' and 'non-self', but clinging to language; They are drowned in the two extremes (existence and non-existence), destroying themselves and destroying the world. If one can see this Dharma, then one is free from all faults; This is called Right View, not slandering the Great Teacher (Buddha).'
At that time, Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! As in the Buddha's teachings, distinguishing and grasping non-origination and non-cessation, saying that this is another name for the Tathagata (Thus Come One). World Honored One! I wish you would explain to me, non-origination and non-cessation itself is without dharma, how can it be said to be another name for the Tathagata? As the World Honored One said, all dharmas neither originate nor cease, it should be known that this will fall into the views of existence and non-existence. World Honored One! If a dharma does not originate, then it cannot be grasped, there is not the slightest dharma, who is the Tathagata? May the World Honored One explain it to me.'
The Buddha said: 'Listen carefully! I will explain it to you. Mahamati! I say that the Tathagata is not without dharma, nor is it grasping non-origination and non-cessation, nor is it dependent on conditions, nor is it without meaning. I say non-origination is another name for the Tathagata's Manomayakaya (mind-made body), all heretics, Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas of the Seventh Ground do not understand this meaning. Mahamati! For example, Sakra (Lord of the Devas), earth, space, and even hands and feet, each and every thing has many names, not because there are many names there are many entities, nor is there no entity. Mahamati! I am also like this, in this Saha World (the world we live in) there are three Asankhyas (extremely large numbers) of hundreds of thousands of names, those ordinary foolish people, although they hear and speak, do not know that this is another name for the Tathagata, among them perhaps some know the Tathagata, know the Teacherless One, know the Guide.'
者，知勝導者，知普導者，知是佛者，知牛王者，知梵王者，知毗紐者，知自在者，知是勝者，知迦毗羅者，知真實邊者，知無盡者，知瑞相者，知如風者，知如火者，知如俱毗羅者，知如月者，知如日者，知如王者，知如仙者，知戌迦者，知因陀羅者，知明星者，知大力者，知如水者，知無滅者，知無生者，知性空者，知真如者，知是諦者，知實性者，知實際者，知法界者，知涅槃者，知常住者，知平等者，知無二者，知無相者，知寂滅者，知具相者，知因緣者，知佛性者，知教導者，知解脫者，知道路者，知一切智者，知最勝者，知意成身者，如是等滿足三阿僧祇百千名號，不增不減。於此及余諸世界中，有能知我如水中月不入不出，但諸凡愚心沒二邊不能解了，然亦尊重承事供養，而不善解名字句義，執著言教昧於真實，謂無生無滅是無體性，不知是佛差別名號；如因陀羅釋揭羅等，以信言教昧於真實，於一切法如言取義，彼諸凡愚作如是言，義如言說義說無異。何以故？義無體故。是人不了言音自性，謂言即義無別義體。大慧！彼人愚癡，不知言說是生是滅、義不生滅。大慧！一切言說墮于文字，義則不墮，離有離無故，無生無體故。大慧！如來不說墮文字法，文字有無不可得故，惟除不墮于文字者。大慧！
【現代漢語翻譯】 現代漢語譯本 『知』是指知勝導師（能引導眾生超越一切的導師），知普導師（普遍引導眾生的導師），知是佛（明白什麼是佛），知牛王（如牛王般尊貴），知梵王（大梵天王），知毗紐（印度教主神之一，維護之神），知自在者（擁有絕對自由者），知是勝者（戰勝一切者），知迦毗羅（數論派創始人），知真實邊者（瞭解事物真實邊界者），知無盡者（沒有窮盡者），知瑞相者（具有吉祥徵兆者），知如風者（像風一樣自由自在），知如火者（像火一樣具有力量），知如俱毗羅（財富之神）者，知如月者（像月亮一樣清涼），知如日者（像太陽一樣光明），知如王者（像國王一樣尊貴），知如仙者（像仙人一樣具有智慧），知戌迦（一位著名的聖人）者，知因陀羅（帝釋天）者，知明星者（像明星一樣閃耀），知大力者（具有強大力量者），知如水者（像水一樣柔和），知無滅者（沒有消滅者），知無生者（沒有產生者），知性空者（明白事物本性是空性的），知真如者（瞭解真如實相者），知是諦者（明白真理者），知實性者（瞭解事物真實性質者），知實際者（瞭解事物真實狀態者），知法界者（瞭解宇宙萬法者），知涅槃者（瞭解涅槃寂靜者），知常住者（瞭解永恒不變者），知平等者（瞭解一切平等者），知無二者（瞭解沒有對立者），知無相者（瞭解沒有表相者），知寂滅者（瞭解寂靜止息者），知具相者（具有圓滿相好者），知因緣者（瞭解因果關係者），知佛性者（瞭解眾生皆有佛性者），知教導者（善於教導眾生者），知解脫者（引導眾生解脫者），知道路者（指引道路者），知一切智者（具有一切智慧者），知最勝者（最殊勝者），知意成身者（能隨心所欲化現身形者），像這樣圓滿了三阿僧祇百千名號，不多也不少。在這以及其他世界中，有人能瞭解我如水中之月，不入也不出，只是那些凡夫愚人，心沉沒於二邊，不能理解。然而他們也尊重、承事、供養，卻不善於理解名字的含義，執著于言語教導，迷惑于真實，認為無生無滅就是沒有體性，不知道這是佛的差別名號，就像因陀羅、釋揭羅等。他們相信言語教導，迷惑于真實，對於一切法都按照字面意思去理解。那些凡夫愚人這樣說：『意義就像言語所說，意義和言語沒有差別。』為什麼呢？因為意義沒有自體。這些人不瞭解言語聲音的自性，認為言語就是意義，沒有其他的意義存在。大慧！這些人愚癡，不知道言語是生滅的，而意義是不生滅的。大慧！一切言語都屬於文字範疇，而意義則不屬於文字範疇，因為它遠離有和無，沒有生滅和自體。大慧！如來不說屬於文字的法，因為文字的有和無都不可得，只有不屬於文字的法才是真實的。大慧！
【English Translation】 English version 'Knowing' means knowing the Victorious Guide (the guide who can lead sentient beings beyond everything), knowing the Universal Guide (the guide who universally leads sentient beings), knowing what is Buddha, knowing the Bull King (as noble as a bull king), knowing Brahma (the Great Brahma King), knowing Vishnu (one of the main Hindu deities, the preserver), knowing the Independent One (the one with absolute freedom), knowing the Victor (the one who conquers everything), knowing Kapila (the founder of the Samkhya school), knowing the Real Edge (the one who understands the real boundaries of things), knowing the Endless One (the one without end), knowing the Auspicious Sign (the one with auspicious signs), knowing like the Wind (as free as the wind), knowing like Fire (as powerful as fire), knowing like Kubera (the god of wealth), knowing like the Moon (as cool as the moon), knowing like the Sun (as bright as the sun), knowing like the King (as noble as a king), knowing like the Sage (as wise as a sage), knowing Suka (a famous saint), knowing Indra (the Lord of Gods), knowing the Bright Star (as shining as a bright star), knowing the Mighty One (the one with great power), knowing like Water (as gentle as water), knowing the Undying One (the one without destruction), knowing the Unborn One (the one without birth), knowing the Empty Nature (the one who understands the nature of emptiness), knowing Suchness (the one who understands the true nature of reality), knowing the Truth (the one who understands the truth), knowing the Real Nature (the one who understands the real nature of things), knowing the Reality (the one who understands the true state of things), knowing the Dharmadhatu (the one who understands the universe), knowing Nirvana (the one who understands the peace of Nirvana), knowing the Permanent (the one who understands the eternal), knowing Equality (the one who understands equality), knowing Non-Duality (the one who understands non-duality), knowing the Formless (the one who understands the formless), knowing Quiescence (the one who understands stillness), knowing the Well-Featured (the one with perfect features), knowing the Causes and Conditions (the one who understands cause and effect), knowing the Buddha-Nature (the one who understands that all beings have Buddha-nature), knowing the Teacher (the one who is good at teaching sentient beings), knowing Liberation (the one who guides sentient beings to liberation), knowing the Path (the one who points the way), knowing the All-Knowing One (the one with all wisdom), knowing the Most Excellent One (the most excellent one), knowing the Mind-Made Body (the one who can manifest bodies at will), like this, fulfilling three asamkhya hundred thousand names, no more, no less. In this and other worlds, there are those who can understand me like the moon in the water, neither entering nor exiting, but those foolish ordinary people are immersed in the two extremes and cannot understand. However, they also respect, serve, and make offerings, but they are not good at understanding the meaning of the names, clinging to verbal teachings, and being confused about reality, thinking that unborn and undying means without substance, not knowing that these are the different names of the Buddha, like Indra, Sakra, etc. They believe in verbal teachings and are confused about reality, and they understand all dharmas according to the literal meaning. Those foolish ordinary people say: 'Meaning is like what words say, meaning and words are no different.' Why? Because meaning has no self-nature. These people do not understand the self-nature of speech sounds, thinking that speech is meaning, and there is no other meaning. Mahamati! These people are foolish, not knowing that speech is born and dies, while meaning does not. Mahamati! All speech belongs to the category of words, while meaning does not belong to the category of words, because it is far from existence and non-existence, and has no birth, death, or self-nature. Mahamati! The Tathagata does not speak of dharmas that belong to words, because the existence and non-existence of words are unattainable, only the dharmas that do not belong to words are real. Mahamati!
若人說法墮文字者，是虛誑說。何以故？諸法自性離文字故。是故，大慧！我經中說，我與諸佛及諸菩薩，不說一字不答一字。所以者何？一切諸法離文字故，非不隨義而分別說。大慧！若不說者教法則斷，教法斷者則無聲聞緣覺菩薩諸佛，若總無者誰說為誰？是故，大慧！菩薩摩訶薩應不著文字隨宜說法。我及諸佛皆隨眾生煩惱解欲，種種不同而為開演，令知諸法自心所見無外境界，舍二分別轉心意識，非為成立聖自證處。
「大慧！菩薩摩訶薩應隨於義莫依文字，依文字者墮于惡見，執著自宗而起言說，不能善了一切法相文辭章句，既自損壞亦壞於他，不能令人心得悟解。若能善知一切法相，文辭句義悉皆通達，則能令自身受無相樂，亦能令他安住大乘。若能令他安住大乘，則得一切諸佛聲聞緣覺及諸菩薩之所攝受；若得諸佛聲聞緣覺及諸菩薩之所攝受，則能攝受一切眾生；若能攝受一切眾生，則能攝受一切正法；若能攝受一切正法則不斷佛種；若不斷佛種則得勝妙處。大慧！菩薩摩訶薩生勝妙處，欲令眾生安住大乘，以十自在力現眾色像，隨其所宜說真實法。真實法者，無異無別不來不去，一切戲論悉皆息滅。是故，大慧！善男子、善女人，不應如言執著于義。何以故？真實之法離文字故。
「大
【現代漢語翻譯】 現代漢語譯本： 如果有人說法卻執著于文字，那就是虛妄的說法。為什麼呢？因為一切法的自性是遠離文字的。所以，大慧（Mahamati，菩薩名）！我的經典中說，我和諸佛以及諸菩薩，不說一個字，也不回答一個字。為什麼呢？因為一切諸法都遠離文字，但並非不順應其義理而分別解說。大慧！如果不說法，佛的教法就會斷絕，教法斷絕就沒有聲聞、緣覺、菩薩和諸佛。如果完全沒有，那麼誰為誰說法呢？所以，大慧！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應該不執著于文字，而隨順義理說法。我和諸佛都隨順眾生的煩惱、理解和慾望，以種種不同的方式來開示演說，使他們知道一切諸法都是自己內心所見，沒有外在的境界，從而捨棄二元分別，轉化心意識，而不是爲了建立聖者自己證悟的境界。
『大慧！菩薩摩訶薩應該隨順義理，不要依賴文字。依賴文字的人會墮入惡見，執著于自己的宗派而發起言論，不能很好地瞭解一切法的法相、文辭、章句，既損害自己也損害他人，不能使人得到領悟和理解。如果能夠善於瞭解一切法的法相，文辭句義都通達，就能使自己享受無相的快樂，也能使他人安住于大乘佛法。如果能使他人安住于大乘佛法，就能得到一切諸佛、聲聞、緣覺以及諸菩薩的攝受；如果得到諸佛、聲聞、緣覺以及諸菩薩的攝受，就能攝受一切眾生；如果能攝受一切眾生，就能攝受一切正法；如果能攝受一切正法，就不會斷絕佛種；如果不絕佛種，就能得到殊勝美妙的境界。大慧！菩薩摩訶薩生於殊勝美妙的境界，爲了使眾生安住于大乘佛法，以十自在力顯現各種色相，隨其所宜說真實法。真實法是無異無別，不來不去，一切戲論都息滅。所以，大慧！善男子、善女人，不應該如字面意思那樣執著于義理。為什麼呢？因為真實的法是遠離文字的。
『大
【English Translation】 English version: If someone preaches the Dharma while clinging to words, that is false preaching. Why? Because the self-nature of all dharmas is apart from words. Therefore, Mahamati (name of a Bodhisattva)! In my sutras, I say that I, along with all Buddhas and Bodhisattvas, do not speak a single word, nor do we answer a single word. Why? Because all dharmas are apart from words, but it is not that we do not explain them according to their meaning. Mahamati! If the Dharma is not preached, the Buddha's teachings will be cut off. If the teachings are cut off, there will be no Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), Bodhisattvas, or Buddhas. If there is nothing at all, then who preaches for whom? Therefore, Mahamati! Bodhisattva-Mahasattvas (great Bodhisattvas) should not cling to words but should preach the Dharma according to the meaning. I and all the Buddhas all accord with the afflictions, understanding, and desires of sentient beings, and we expound and explain in various different ways, so that they may know that all dharmas are seen by their own minds, that there are no external realms, and thereby abandon dualistic discriminations and transform their mind-consciousness, not to establish the realm of self-realization of the sages.
『Mahamati! Bodhisattva-Mahasattvas should accord with the meaning and not rely on words. Those who rely on words will fall into evil views, clinging to their own sect and initiating speech, unable to understand well the characteristics, phrases, and sentences of all dharmas, harming both themselves and others, and unable to cause people to attain enlightenment and understanding. If one can skillfully understand the characteristics of all dharmas, and is versed in the meaning of phrases and sentences, then one can enable oneself to enjoy the bliss of no-form, and also enable others to abide in the Mahayana (Great Vehicle). If one can enable others to abide in the Mahayana, then one will be embraced by all Buddhas, Sravakas, Pratyekabuddhas, and all Bodhisattvas; if one is embraced by all Buddhas, Sravakas, Pratyekabuddhas, and all Bodhisattvas, then one can embrace all sentient beings; if one can embrace all sentient beings, then one can embrace all the true Dharma; if one can embrace all the true Dharma, then the Buddha-seed will not be cut off; if the Buddha-seed is not cut off, then one will attain supreme and wonderful realms. Mahamati! Bodhisattva-Mahasattvas, born in supreme and wonderful realms, in order to enable sentient beings to abide in the Mahayana, manifest various forms with the ten powers of mastery, and preach the true Dharma according to what is appropriate for them. The true Dharma is neither different nor separate, neither coming nor going, and all discursive thoughts are extinguished. Therefore, Mahamati! Good men and good women should not cling to the meaning as it is expressed in words. Why? Because the true Dharma is apart from words.
『Great
慧！譬如有人以指指物，小兒觀指不觀於物；愚癡凡夫亦復如是，隨言說指而生執著，乃至盡命終不能捨文字之指取第一義。大慧！譬如嬰兒應食熟食，有人不解成熟方便，而食生者則發狂亂；不生不滅亦復如是，不方便修則為不善，是故宜應善修方便，莫隨言說如觀指端。大慧！實義者，微妙寂靜是涅槃因，言說者，與妄想合流轉生死。大慧！實義者從多聞得，多聞者謂善於義非善言說，善義者不隨一切外道惡見，身自不隨亦令他不隨，是則名曰于義多聞，欲求義者應當親近，與此相違著文字者宜速舍離。」
爾時大慧菩薩摩訶薩承佛威神，復白佛言：「世尊！如來演說不生不滅非為奇特。何以故？一切外道亦說作者不生不滅，世尊亦說虛空、涅槃及非數滅不生不滅；外道亦說作者因緣生於世間，世尊亦說無明愛業生諸世間，俱是因緣但名別耳；外物因緣亦復如是，是故佛說與外道說無有差別。外道說言，微塵勝妙自在生主等，如是九物不生不滅；世尊亦說一切諸法不生不滅，若有若無皆不可得。世尊！大種不壞，以其自相不生不滅，周流諸趣，不捨自性。世尊分別雖稍變異，一切無非外道已說，是故佛法同於外道。若有不同，愿佛為演，有何所以佛說為勝？若無別異外道即佛，以其亦說不生不滅故。世尊常
【現代漢語翻譯】 現代漢語譯本： 大慧！譬如有人用手指指東西，小孩子只看手指而不看所指的東西；愚癡的凡夫也是這樣，隨著言語的指引而產生執著，甚至到死都不能捨棄文字的指引而去領悟第一義（paramārtha，最高的真理）。大慧！譬如嬰兒應該吃煮熟的食物，有人不瞭解煮熟的方法，而給他吃生的食物就會導致發狂錯亂；不生不滅的道理也是這樣，不善巧地修習就會產生不好的結果，所以應該好好地修習方便法門，不要像看指頭一樣只跟隨言語的指引。大慧！真實的意義，是微妙寂靜的，是涅槃（nirvāṇa，寂滅）的原因；言語的表達，是與妄想結合，在生死中流轉的。大慧！真實的意義是從廣博的聞法中獲得的，廣博的聞法是指善於理解意義而不是善於言辭表達，善於理解意義的人不會隨順一切外道的邪惡見解，自己不隨順也讓別人不隨順，這才能稱作對於意義的廣博聞法，想要尋求真義的人應當親近這樣的人，與此相反，執著于文字的人應該迅速遠離。
這時，大慧菩薩摩訶薩（Mahāsattva， महानसत्त्व，偉大的菩薩）憑藉佛的威神力，又對佛說：『世尊！如來說的不生不滅並沒有什麼特別的。為什麼呢？一切外道也說作者是不生不滅的，世尊也說虛空（ākāśa，空間）、涅槃（nirvāṇa，寂滅）以及非數滅是不生不滅的；外道也說作者通過因緣產生世間，世尊也說無明、愛、業產生各種世間，都是因緣，只是名稱不同罷了；外物的因緣也是這樣，所以佛說和外道說沒有什麼差別。外道說，微塵、勝妙、自在、生主等，這九種事物是不生不滅的；世尊也說一切諸法不生不滅，無論是有還是無都不可得。世尊！大種（mahābhūta，地、水、火、風四大元素）不會壞滅，因為它們自身的體相是不生不滅的，周流于各個趣（gati，輪迴的道途）中，不捨棄自身的本性。世尊的分別雖然稍微有些變異，但一切都沒有超出外道已經說過的，所以佛法和外道是相同的。如果有什麼不同，希望佛能為我們演說，有什麼原因佛法才說是殊勝的？如果沒有差別，外道就是佛，因為他們也說不生不滅。世尊常常
【English Translation】 English version: Mahamati! For example, someone uses a finger to point at an object, but a child looks at the finger and not at the object; foolish ordinary people are also like this, they become attached to the words and expressions, and even until the end of their lives they cannot abandon the finger of words to grasp the supreme meaning (paramārtha). Mahamati! For example, an infant should eat cooked food, but someone who does not understand the method of cooking gives him raw food, which will cause madness and confusion; the principle of non-arising and non-ceasing is also like this, if it is not practiced skillfully, it will lead to bad results, so one should practice skillful means well, and not just follow the words like looking at the tip of a finger. Mahamati! The real meaning is subtle and tranquil, it is the cause of Nirvana (nirvāṇa); verbal expression is combined with delusion and flows in the cycle of birth and death. Mahamati! The real meaning is obtained from extensive learning, and extensive learning means being good at understanding the meaning rather than being good at verbal expression. One who is good at understanding the meaning will not follow all the evil views of external paths, and will not follow them himself and will also prevent others from following them. This is called extensive learning of the meaning. Those who want to seek the true meaning should approach such people, and those who are attached to words should quickly abandon them.
At that time, the Mahasattva (Mahāsattva) Mahamati, relying on the Buddha's majestic power, again said to the Buddha: 'World Honored One! What the Tathagata says about non-arising and non-ceasing is not particularly special. Why? All externalists also say that the creator is non-arising and non-ceasing, and the World Honored One also says that space (ākāśa), Nirvana (nirvāṇa), and non-number cessation are non-arising and non-ceasing; externalists also say that the creator produces the world through causes and conditions, and the World Honored One also says that ignorance, love, and karma produce various worlds, all of which are causes and conditions, but the names are different; the causes and conditions of external objects are also the same, so what the Buddha says is no different from what the externalists say. Externalists say that atoms, excellence, self-existence, the lord of creation, etc., these nine things are non-arising and non-ceasing; the World Honored One also says that all dharmas are non-arising and non-ceasing, whether they exist or do not exist, they are unattainable. World Honored One! The great elements (mahābhūta) do not decay, because their own characteristics are non-arising and non-ceasing, flowing through various destinies (gati), without abandoning their own nature. Although the World Honored One's distinctions are slightly different, everything has not exceeded what the externalists have already said, so the Buddha's Dharma is the same as the external paths. If there is any difference, I hope the Buddha will explain it to us, what is the reason why the Buddha's Dharma is said to be superior? If there is no difference, the externalists are the Buddha, because they also say non-arising and non-ceasing. World Honored One often
說一世界中無有多佛，如向所說是則應有。」
佛言：「大慧！我之所說不生不滅，不同外道不生不滅，不生無常論。何以故？外道所說，有實性相不生不變；我不如是墮有無品。我所說法，非有非無離生離滅。云何非無？如幻夢色種種見故；云何非有？色相自性非是有故，見不見故，取不取故。是故我說一切諸法非有非無。若覺惟是自心所見，住于自性分別不生，世間所作悉皆永息；分別者是凡愚事，非賢聖耳。大慧！妄心分別不實境界，如乾闥婆城、幻所作人。大慧！譬如小兒見乾闥婆城及以幻人商賈入出，迷心分別言有實事，凡愚所見，生與不生有為無為悉亦如是。如幻人生如幻人滅，幻人其實不生不滅，諸法亦爾離於生滅。大慧！凡夫虛妄起生滅見，非諸聖人。言虛妄者，不如法性起顛倒見，顛倒見者，執法有性不見寂滅，不見寂滅故，不能遠離虛妄分別。是故大慧！無相見勝，非是相見。相是生因，若無有相則無分別，不生不滅則是涅槃。大慧！言涅槃者，見如實處舍離分別心心所法，獲于如來內證聖智，我說此是寂滅涅槃。」
爾時世尊重說頌言：
「為除有生執， 成立無生義； 我說無因論， 非愚所能了。 一切法無生， 亦非是無法； 如干城幻夢， 雖有而無因
【現代漢語翻譯】 現代漢語譯本： 『如果說一個世界中沒有多佛（Tathagata，如來），就像你所說的那樣，那就應該確實存在多佛了。』
佛說：『大慧（Mahamati）！我所說的「不生不滅」，不同於外道所說的「不生不滅」，也不同於認為「不生」就是「無常」的論調。為什麼呢？因為外道所說的是，事物具有真實的自性，不生不滅，永恒不變；而我所說的並非如此，我不會落入「有」或「無」的範疇。我所說的法，既非「有」，也非「無」，超越了生和滅。為什麼說它不是「無」呢？就像在幻覺和夢境中，我們能看到各種各樣的顏色和景象。為什麼說它不是「有」呢？因為這些色相的自性並非真實存在，它們有時可見，有時不可見，有時可以把握，有時無法把握。因此，我說一切諸法既非「有」，也非「無」。如果覺悟到一切都只是自心的顯現，安住于自性，不起分別，那麼世間的一切造作都會永遠止息；分別心是凡夫愚人的行為，不是賢聖之人所為。大慧！虛妄的心會分別不真實的境界，就像乾闥婆城（Gandharva city，海市蜃樓）和幻術變出的人一樣。大慧！譬如小孩子看到乾闥婆城和幻術變出的人，以為有商人進進出出，迷惑於心，分別認為那是真實存在的事物，凡夫愚人所見到的，生與不生、有為和無為，也都是如此。就像幻術變出的人，看起來好像有生有滅，但實際上他們既不生也不滅，一切諸法也是如此，超越了生滅。大慧！只有凡夫才會虛妄地產生生滅的見解，聖人不會這樣。所謂虛妄，就是不如實地看待法性，產生顛倒的見解。有顛倒見的人，會執著於事物具有自性，而看不到寂滅的真相。因為看不到寂滅的真相，所以不能遠離虛妄的分別。因此，大慧！無相的見解勝過有相的見解。相是產生分別的根源，如果沒有相，就不會有分別，不生不滅就是涅槃（Nirvana）。大慧！所謂涅槃，就是如實地見到實相，捨棄分別心和心所法，獲得如來（Tathagata）內證的聖智，我說這就是寂滅涅槃。』
這時，世尊又說了偈頌：
『爲了去除人們執著于「有生」的觀念， 我才闡述「無生」的道理； 我說諸法「無因」， 不是愚昧之人所能理解的。 一切法本無生， 但也不是什麼都沒有； 就像乾闥婆城、幻術和夢境， 雖然顯現，卻沒有真實的原因。』
【English Translation】 English version: 『If in a world there are no Tathagatas (如來, Thus Come Ones), as you say, then there ought to be Tathagatas.』
The Buddha said: 『Mahamati (大慧, Great Wisdom)! What I teach is unborn and undying, not like the unborn and undying of the heretics, nor is it a theory of impermanence based on non-birth. Why? Because what the heretics teach is that things have a real nature, unborn, undying, and unchanging; but I do not thus fall into the category of being or non-being. What I teach is neither being nor non-being, transcending birth and death. How is it not non-being? Because, like the colors and forms seen in illusions and dreams. How is it not being? Because the self-nature of these forms is not real, they are sometimes seen and sometimes not seen, sometimes grasped and sometimes not grasped. Therefore, I say that all dharmas are neither being nor non-being. If one realizes that everything is only a manifestation of one』s own mind, abides in self-nature, and does not give rise to discriminations, then all worldly activities will cease forever; discrimination is the business of fools, not of the wise. Mahamati! The deluded mind discriminates unreal realms, like a Gandharva city (乾闥婆城, mirage) and people created by magic. Mahamati! For example, a child sees a Gandharva city and people created by magic, thinking that merchants are coming and going, and is deluded, discriminating that they are real things. What fools see, birth and non-birth, conditioned and unconditioned, are all like this. Like people created by magic, they seem to be born and die, but in reality, they are neither born nor die. All dharmas are also like this, transcending birth and death. Mahamati! Only ordinary people falsely generate the view of birth and death, not the sages. What is called false is to not see the nature of reality as it is, and to generate inverted views. Those with inverted views cling to the idea that things have self-nature and do not see the truth of quiescence. Because they do not see the truth of quiescence, they cannot abandon false discriminations. Therefore, Mahamati! The view of no-form is superior to the view of form. Form is the cause of discrimination. If there is no form, there will be no discrimination, and non-birth and non-death is Nirvana (涅槃). Mahamati! What is called Nirvana is to see reality as it is, to abandon discriminating mind and mental functions, and to attain the inner realization of the holy wisdom of the Tathagata (如來), I say that this is quiescent Nirvana.』
At that time, the World Honored One spoke again in verse:
『To remove the clinging to the idea of birth, I establish the meaning of non-birth; I say that all dharmas are without cause, Which cannot be understood by the foolish. All dharmas are unborn, But it is not that there is nothing; Like a Gandharva city, magic, and dreams, Although they appear, they have no real cause.』
。 空無生無性， 云何為我說？ 離諸和合緣， 智慧不能見。 以是故我說， 空無生無性； 一一緣和合， 雖現而非有。 分析無和合， 非如外道見； 如夢及垂髮， 野馬與干城。 無因而妄現， 世事皆如是； 折伏有因論， 申述無生旨。 無生義若存， 法眼恒不滅； 我說無因論， 外道咸驚怖。 云何何所因？ 復以何故生？ 於何處和合？ 而作無因論。 觀察有為法， 非因非無因； 彼生滅論者， 所見從是滅。 為無故不生？ 為待于眾緣？ 為有名無義？ 愿為我宣說。 非無法不生， 亦非以待緣； 非有物而名， 亦非名無義。 一切諸外道， 聲聞及緣覺； 十住非所行， 此是無生相。 遠離諸因緣， 無有能作者； 惟心所建立， 我說是無生。 諸法非因生， 非無亦非有； 能所分別離， 我說是無生。 惟心無所見， 亦離於二性； 如是轉所依， 我說是無生。 外物有非有， 其心無所取； 一切見咸斷， 此是無生相。 空無性等句， 其義皆如是； 非以空故空， 無生故說空。 因緣共集會， 是故有生滅； 分
散於因緣， 生滅則無有。 若離諸因緣， 則更無有法； 一性及異性， 凡愚所分別。 有無不生法， 俱非亦復然； 惟除眾緣會， 于中見起滅。 隨俗假言說， 因緣遞鉤瑣； 若離因緣瑣， 生義不可得。 我說惟鉤瑣， 生無故不生； 離諸外道過， 非凡愚所了。 若離緣鉤瑣， 別有生法者； 是則無因論， 破壞鉤瑣義。 如燈能照物， 鉤瑣現若然； 此則離鉤瑣， 別有于諸法。 無生則無性， 體相如虛空； 離鉤瑣求法， 愚夫所分別。 復有餘無生， 眾聖所得法； 彼生無生者， 是則無生忍。 一切諸世間， 無非是鉤瑣； 若能如是解， 此人心得定。 無明與愛業， 是則內鉤瑣； 種子泥輪等， 如是名為外。 若言有他法， 而從因緣生； 離於鉤瑣義， 此則非教理。 生法若非有， 彼為誰因緣； 展轉而相生， 此是因緣義。 堅濕暖動等， 凡愚所分別； 但緣無有法， 故說無自性。 如醫療眾病， 其論無差別； 以病不同故， 方藥種種殊。 我為諸眾生， 滅除煩惱病； 知其根勝劣， 演說諸法門。 非煩惱根異
【現代漢語翻譯】 現代漢語譯本 散佈于各種因緣之中，生和滅實際上並不存在。 如果脫離了各種因緣，那麼就不存在任何法； 『一性』（單一不變的性質）和『異性』（差異變化的性質），都是凡夫愚人所分別出來的。 『有』（存在）、『無』（不存在）以及『不生』（不產生）之法，以及『俱非』（既非存在也非不存在）的情況，實際上也是如此； 只有在眾多因緣聚合時，才能在其中看到生起和滅亡。 隨著世俗的習慣而假立言說，因緣之間相互鉤連牽引； 如果脫離了因緣的鉤連，那麼『生』的意義就無法成立。 我說一切都只是鉤連牽引，『生』沒有實在的理由，所以實際上是不生的； 這遠離了外道的過失，不是凡夫愚人所能理解的。 如果脫離了因緣的鉤連，另外存在一個『生』之法； 那麼這就是無因論，破壞了因緣鉤連的意義。 如同燈能夠照亮物體，因緣的鉤連牽引顯現得好像是真實存在一樣； 這實際上是脫離了因緣的鉤連，另外存在著諸法。 沒有『生』就沒有『自性』（事物自身存在的性質），其本體和現象如同虛空一樣； 脫離了因緣的鉤連去尋求法，這是愚夫所分別的。 還有另一種『無生』，是眾多聖賢所證得的法； 對於這種『生』的『無生』，就是『無生法忍』（對事物不生不滅的真理的證悟）。 一切世間，沒有不是因緣鉤連的； 如果能夠這樣理解，那麼此人的心就能得到安定。 『無明』（對事物真相的迷惑）和『愛業』（由愛慾產生的行為），這就是內在的因緣鉤連； 種子、泥土、輪子等等，這些被稱為外在的因緣。 如果說有其他的法，是從因緣而生的； 這脫離了因緣鉤連的意義，就不是佛教的教理。 如果『生』之法不是真實存在的，那麼它又是誰的因緣呢？ 輾轉相互產生，這就是因緣的意義。 堅硬、潮濕、溫暖、運動等等，都是凡夫愚人所分別的； 但實際上只是因緣，並沒有實在的法，所以說沒有自性。 如同醫生治療各種疾病，其理論並沒有差別； 因為疾病不同，所以使用的方藥也各有不同。 我爲了眾生，滅除煩惱的疾病； 瞭解他們根性的優劣，演說各種不同的法門。 並非煩惱的根源不同
【English Translation】 English version Scattered in causes and conditions, arising and ceasing are actually non-existent. If separated from all causes and conditions, then there is no dharma; 'Oneness' (a single, unchanging nature) and 'otherness' (different, changing natures) are what ordinary fools distinguish. 'Existence' (being), 'non-existence' (not being), and the dharma of 'non-arising' (not produced), as well as the situation of 'neither' (neither existing nor not existing), are actually the same; Only when many causes and conditions come together can arising and ceasing be seen within them. Following worldly customs to establish speech, causes and conditions hook and chain each other; If separated from the hooking and chaining of causes and conditions, then the meaning of 'arising' cannot be established. I say that everything is just hooking and chaining, 'arising' has no real reason, so it is actually non-arising; This is far from the faults of external paths, and is not understood by ordinary fools. If separated from the hooking and chaining of causes and conditions, there is another dharma of 'arising'; Then this is the theory of no cause, destroying the meaning of the hooking and chaining of causes and conditions. Just as a lamp can illuminate objects, the hooking and chaining of causes and conditions appears as if it is real; This is actually separated from the hooking and chaining of causes and conditions, and there are other dharmas. Without 'arising' there is no 'self-nature' (the nature of a thing's own existence), its substance and phenomena are like empty space; Seeking dharma separated from the hooking and chaining of causes and conditions is what fools distinguish. There is another 'non-arising', which is the dharma attained by many sages; For this 'non-arising' of 'arising', there is 'acceptance of the non-arising of dharmas' (the realization of the truth of the non-arising and non-ceasing of things). All the worlds, there is nothing that is not the hooking and chaining of causes and conditions; If one can understand in this way, then this person's mind can be stabilized. 'Ignorance' (delusion about the true nature of things) and 'karma of love' (actions arising from desire), this is the inner hooking and chaining of causes and conditions; Seeds, mud, wheels, etc., these are called external causes and conditions. If it is said that there are other dharmas, which arise from causes and conditions; This is separated from the meaning of the hooking and chaining of causes and conditions, and is not the doctrine of Buddhism. If the dharma of 'arising' is not real, then whose causes and conditions is it? Arising mutually in turn, this is the meaning of causes and conditions. Hardness, wetness, warmth, movement, etc., are what ordinary fools distinguish; But in reality, it is only causes and conditions, there is no real dharma, so it is said that there is no self-nature. Just as doctors treat various diseases, their theories have no difference; Because the diseases are different, the prescriptions used are also different. I, for the sake of all beings, eliminate the diseases of afflictions; Knowing the superiority and inferiority of their roots, I expound various different dharma gates. It is not that the roots of afflictions are different
， 而有種種法； 惟有一大乘， 清涼八支道。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！一切外道妄說無常，世尊亦言諸行無常是生滅法。未知此說是邪是正？所言無常復有幾種？」
佛言：「大慧！外道說有七種無常，非是我法。何等為七？謂：有說始起即舍是名無常，生已不生無常性故；有說形處變壞是名無常；有說色即無常；有說色之變異是名無常，一切諸法相續不斷，能令變異自然歸滅，猶如乳酪前後變異，雖不可見然在法中壞一切法；有說物無常；有說物無物無常；有說不生無常，遍住一切諸法之中。其中物無物無常者，謂能造所造其相滅壞，大種自性本來無起。不生無常者，謂常與無常有無等法，如是一切皆無有起，乃至分析至於微塵亦無所見，以不起故說名無生。此是不生無常相，若不了此則墮外道生無常義。有物無常義有物無常者，謂于非常非無常處，自生分別。其義云何？彼立無常，自不滅壞能壞諸法，若無無常壞一切法，法終不滅成於無有，如杖捶瓦石能壞於物而自不壞，此亦如是。大慧！現見無常與一切法，無有能作所作差別，云此是無常，此是所作無差別故，能作所作應俱是常，不見有因能令諸法成於無故。大慧！諸法壞滅實亦有因，但非凡愚之所能了。
【現代漢語翻譯】 現代漢語譯本： 而有種種法； 惟有一大乘（Mahāyāna，佛教宗派之一，意為『大運載工具』）， 清涼八支道（Aṣṭāṅga-mārga，又稱八正道，佛教修行解脫的八個方面）。」
爾時大慧菩薩摩訶薩（Mahāmati Bodhisattva-mahāsattva，大智慧菩薩，菩薩中的大菩薩）復白佛言：「世尊（Bhagavan，佛的尊稱）！一切外道（Tīrthika，指佛教以外的其他宗教或哲學派別）妄說無常（anitya，事物變化不居的狀態），世尊亦言諸行無常（sarva saṃskāra anitya，一切有為法皆是無常的）。未知此說是邪是正？所言無常復有幾種？」
佛言：「大慧（Mahāmati）！外道說有七種無常，非是我法。何等為七？謂：有說始起即舍是名無常，生已不生無常性故；有說形處變壞是名無常；有說色（rūpa，物質或可見之物）即無常；有說色之變異是名無常，一切諸法相續不斷，能令變異自然歸滅，猶如乳酪前後變異，雖不可見然在法中壞一切法；有說物無常；有說物無物無常；有說不生無常，遍住一切諸法之中。其中物無物無常者，謂能造所造其相滅壞，大種（mahābhūta，構成物質世界的四大元素：地、水、火、風）自性本來無起。不生無常者，謂常與無常有無等法，如是一切皆無有起，乃至分析至於微塵亦無所見，以不起故說名無生。此是不生無常相，若不了此則墮外道生無常義。有物無常義有物無常者，謂于非常非無常處，自生分別。其義云何？彼立無常，自不滅壞能壞諸法，若無無常壞一切法，法終不滅成於無有，如杖捶瓦石能壞於物而自不壞，此亦如是。大慧！現見無常與一切法，無有能作所作差別，云此是無常，此是所作無差別故，能作所作應俱是常，不見有因能令諸法成於無故。大慧！諸法壞滅實亦有因，但非凡愚之所能了。
【English Translation】 English version: And there are various dharmas (法，teachings or principles); Only the One Great Vehicle (Mahāyāna, one of the major branches of Buddhism, meaning 'Great Vehicle'), the cool Eightfold Noble Path (Aṣṭāṅga-mārga, also known as the Eightfold Path, the eight aspects of Buddhist practice leading to liberation).
Then, Mahāmati Bodhisattva-mahāsattva (大慧菩薩摩訶薩，Great Wisdom Bodhisattva, a great Bodhisattva among Bodhisattvas) said to the Buddha (Bhagavan, the Blessed One): 'World Honored One (Bhagavan)! All the Tīrthikas (外道，non-Buddhist religious or philosophical schools) falsely claim impermanence (anitya, the state of things being transient), and the World Honored One also speaks of all conditioned things being impermanent (sarva saṃskāra anitya, all conditioned phenomena are impermanent). I do not know whether this teaching is right or wrong. How many kinds of impermanence are there?'
The Buddha said: 'Mahāmati (大慧)! The Tīrthikas speak of seven kinds of impermanence, which are not my teachings. What are the seven? They are: some say that what arises immediately ceases, which is called impermanence, because what is born does not continue to be born due to its impermanent nature; some say that the change and decay of form and place is called impermanence; some say that form (rūpa, material or visible thing) itself is impermanent; some say that the alteration of form is called impermanence, that all dharmas (法，teachings or principles) continue without interruption, causing changes that naturally return to extinction, like the changes in milk and cheese, which, though invisible, destroy all dharmas within the dharma; some say that things are impermanent; some say that things and non-things are impermanent; some say that non-arising is impermanent, pervading all dharmas. Among them, the impermanence of things and non-things refers to the destruction of the characteristics of what is created and what creates, and the great elements (mahābhūta, the four great elements constituting the material world: earth, water, fire, and wind) are originally without arising. Non-arising impermanence refers to the fact that permanence and impermanence, existence and non-existence, and all such dharmas do not arise, and even when analyzed down to the finest particles, nothing is seen, and because there is no arising, it is called non-birth. This is the characteristic of non-arising impermanence. If this is not understood, one will fall into the Tīrthikas' meaning of arising impermanence. The meaning of impermanence of things and impermanence of things refers to the self-generation of distinctions in places that are neither permanent nor impermanent. What is its meaning? They establish impermanence, which does not destroy itself but can destroy all dharmas. If there were no impermanence to destroy all dharmas, the dharmas would never cease and would become non-existent, just as a stick striking tiles and stones can destroy things but does not destroy itself, so it is here. Mahāmati! Seeing impermanence and all dharmas, there is no difference between what can act and what is acted upon. Saying that this is impermanence and this is what is acted upon, because there is no difference, what can act and what is acted upon should both be permanent. No cause is seen that can cause the dharmas to become non-existent. Mahāmati! The destruction of dharmas does indeed have a cause, but it cannot be understood by ordinary fools.'
「大慧！異因不應生於異果，若能生者，一切異法應並相生，彼法此法能生所生應無有別。現見有別，云何異因生於異果？大慧！若無常性是有法者，應同所作自是無常，自無常故，所無常法皆應是常。大慧！若無常性住諸法中，應同諸法墮於三世，與過去色同時已滅，未來不生現在俱壞。一切外道計四大種體性不壞色者，即是大種差別大種造色，離異不異故，其自性亦不壞滅。大慧！三有之中能造所造，莫不皆是生住滅相，豈更別有無常之性，能生於物而不滅耶？始造即舍無常者，非大種互造大種，以各別故。非自相造，以無異故。非復共造，以乖離故。當知非是始造無常。形狀壞無常者，此非能造及所造壞，但形狀壞。其義云何？謂分析色乃至微塵，但滅形狀長短等見，不滅能造所造色體。此見墮在數論之中。色即是無常者，謂此即是形狀無常非大種性，若大種性亦無常者則無世事；無世事者，當知則墮盧迦耶見，以見一切法自相生惟有言說故。轉變無常者，謂色體變非大種變，譬如以金作莊嚴具，嚴具有變而金無改，此亦如是。
「大慧！如是等種種外道，虛妄分別見無常性，彼作是說，火不能燒諸火自相，但各分散，若能燒者，能造所造則皆斷滅。大慧！我說諸法非常無常。何以故？不取外法故，三界
【現代漢語翻譯】 大慧！不同的因不應該產生不同的果，如果能產生，那麼一切不同的法應該同時產生，那個法和這個法，能產生的和所產生的，應該沒有區別。現在看到有區別，怎麼能說不同的因產生不同的果呢？ 大慧！如果無常的性質是有法，那麼應該和所作法一樣，自身就是無常的。自身無常的緣故，所無常的法都應該是常。大慧！如果無常的性質住在諸法之中，應該和諸法一樣，落入過去、現在、未來三世之中，和過去色同時已經滅，未來不生，現在同時壞滅。一切外道計度四大種（地、水、火、風四種基本元素）的體性不壞滅的，即是大種差別，大種造色，因為離異和不異的緣故，它的自性也不壞滅。大慧！三有（欲有、色有、無色有）之中，能造作的和所造作的，沒有不是生、住、滅的相狀的，怎麼還會有另外的無常的性質，能夠產生事物而不滅呢？ 開始造作就捨棄的無常，不是大種互相造作大種，因為各自不同的緣故。不是自身造作，因為沒有差異的緣故。也不是共同造作，因為互相乖離的緣故。應當知道不是開始造作的無常。形狀壞滅的無常，這不是能造作的和所造作的壞滅，只是形狀壞滅。這個道理是什麼呢？就是分析色法乃至微塵，只是滅掉了形狀長短等見解，沒有滅掉能造作的和所造作的色體。這種見解墮落在數論（Sāṃkhya）之中。色法就是無常，說的是形狀無常而不是大種的性質，如果大種的性質也是無常，那麼就沒有世間的事情了；沒有世間的事情，應當知道就墮入了盧迦耶（Lokāyata）見，因為見到一切法自相生，只有言說的緣故。 轉變的無常，說的是色體的轉變而不是大種的轉變，譬如用金子製作莊嚴具，莊嚴具有變化而金子沒有改變，這裡也是這樣。 大慧！像這樣種種外道，虛妄分別見到無常的性質，他們這樣說，火不能燒諸火的自相，只是各自散開，如果能燒，那麼能造作的和所造作的就都斷滅了。大慧！我說諸法非常也無常。為什麼呢？因為不取外法的緣故，三界（欲界、色界、無色界）
【English Translation】 O Mahamati! A different cause should not give rise to a different effect. If it could, then all different dharmas should arise simultaneously; that dharma and this dharma, the producer and the produced, should be indistinguishable. But we see distinctions; how then can a different cause give rise to a different effect? O Mahamati! If impermanence were a dharma possessing its own nature, it should, like things that are made, itself be impermanent. Because it is itself impermanent, all dharmas that are impermanent should be permanent. O Mahamati! If impermanence resided in all dharmas, it should, like all dharmas, fall into the three periods of time; it would have perished simultaneously with the past form, would not arise in the future, and would be destroyed together in the present. All the heretics who maintain that the essence of the four great elements (catu-mahābhūta) is indestructible, [say that] the great elements differentiate and the great elements create form; because of difference and non-difference, their self-nature is also indestructible. O Mahamati! In the three realms of existence (tri-bhava), whatever is created or creates is invariably marked by origination, duration, and cessation; how then can there be another nature of impermanence that can produce things without perishing? The impermanence that abandons [things] as soon as they are created is not the mutual creation of the great elements, because they are distinct from each other. It is not self-creation, because there is no difference. Nor is it joint creation, because they are mutually incompatible. It should be known that it is not the impermanence of initial creation. The impermanence of the destruction of shape is not the destruction of the creator and the created, but only the destruction of shape. What does this mean? It means that when form is analyzed down to atoms, only the perceptions of shape, length, etc., are destroyed, but not the essence of the creator and the created form. This view falls into the Sāṃkhya school. That form is impermanent means that it is the impermanence of shape, not the nature of the great elements. If the nature of the great elements were also impermanent, there would be no worldly affairs; if there were no worldly affairs, it should be known that one would fall into the Lokāyata view, because one sees that all dharmas arise from themselves, and there is only verbal expression. The impermanence of transformation means the transformation of the essence of form, not the transformation of the great elements, just as when gold is used to make ornaments, the ornaments change but the gold does not change; it is the same here. O Mahamati! Thus, various heretics falsely discriminate and see the nature of impermanence. They say that fire cannot burn the self-nature of all fires, but only disperses them; if it could burn, then the creator and the created would all be annihilated. O Mahamati! I say that all dharmas are neither permanent nor impermanent. Why? Because I do not grasp external dharmas; the three realms (tri-dhātu)
唯心故，不說諸相故，大種性處種種差別不生不滅故，非能造所造故，能取所取二種體性一切皆從分別起故，如實而知二取性故，了達惟是自心現故，離外有無二種見故，離有無見則不分別能所造故。大慧！世間出世間及出世間上上諸法，惟是自心非常非無常，不能了達，墮于外道二邊惡見。大慧！一切外道不能解了此三種法，依自分別而起言說著無常性。大慧！此三種法，所有語言分別境界，非諸凡愚之所能知。」
爾時世尊重說頌言：
「始造即便舍， 形狀有轉變； 色物等無常， 外道妄分別。 諸法無壞滅， 諸大自性住； 外道種種見， 如是說無常。 彼諸外道眾， 皆說不生滅； 諸大性自常， 誰是無常法。 能取及所取， 一切惟是心； 二種從心現， 無有我我所。 梵天等諸法， 我說惟是心； 若離於心者， 一切不可得。」
大乘入楞伽經現證品第四
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿為我說一切聲聞緣覺入滅次第相續相，令我及諸菩薩摩訶薩善知此已，于滅盡三昧樂心無所惑，不墮二乘及諸外道錯亂之中。」
佛言：「諦聽！當爲汝說。
「大慧！菩薩摩訶薩至於六地，及聲聞緣覺入于滅定，七地
【現代漢語翻譯】 現代漢語譯本：因為一切唯心所現，所以不說諸相（一切事物的表象）；因為地、水、火、風四大種性（構成物質世界的四種基本元素）的處所種種差別，實際上是不生不滅的；因為沒有能造和所造的區分；能取（能認知的主體）和所取（被認知的客體）這兩種體性，一切都從分別心生起；如實地了知能取和所取的虛妄性；徹底明白一切都只是自心的顯現；遠離外道所執著的有和無兩種錯誤的見解；如果能遠離有無的見解，就不會分別能造和所造。大慧（菩薩名）！世間、出世間以及出世間之上更殊勝的諸法，都只是自心所現，不是常也不是無常，不能夠真正明白這個道理，就會墮入外道的有和無兩種極端錯誤的見解中。大慧！一切外道都不能理解這三種法，只是依據自己的分別心而妄加言說，認為諸法是無常的。大慧！這三種法，以及所有語言分別的境界，不是那些凡夫愚人所能理解的。」
這時，世尊又說了偈頌：
『剛開始創造隨即又捨棄，形狀也有轉變；色和物等等都是無常的，外道妄加分別。諸法實際上沒有壞滅，四大種性（地、水、火、風）的自性本來就存在；外道有種種不同的見解，所以才說諸法是無常的。那些外道眾，都說沒有生滅；四大種性的自性本來就是常，那麼誰才是無常的法呢？能取和所取，一切都只是心；兩種都是從心顯現，沒有我也沒有我所。梵天（印度教的創造神）等等諸法，我說都只是心；如果離開了心，一切都不可得。』
《大乘入楞伽經》現證品第四
這時，大慧菩薩摩訶薩又對佛說：『世尊！希望您為我說一切聲聞（聽聞佛法而證悟的修行者）、緣覺（通過觀察因緣而覺悟的修行者）入滅的次第和相續的狀況，讓我以及諸位菩薩摩訶薩能夠清楚地瞭解這些，對於滅盡三昧（一種深度的禪定狀態）能夠心生歡喜而沒有疑惑，不墮入二乘（聲聞和緣覺）以及諸位外道的錯誤見解之中。』
佛說：『仔細聽！我將為你解說。』
『大慧！菩薩摩訶薩到了第六地，以及聲聞緣覺進入滅定，第七地……』
【English Translation】 English version: Because of mind-only, it is not spoken of as appearances; because the various differences in the locations of the great elements (earth, water, fire, and wind – the four basic elements constituting the material world) are neither arising nor ceasing; because there is no distinction between the creator and the created; the two natures of the perceiver and the perceived all arise from discrimination; knowing the nature of the perceiver and the perceived as they truly are; thoroughly understanding that everything is only a manifestation of one's own mind; being free from the two views of existence and non-existence held by externalists; being free from the views of existence and non-existence, one does not discriminate between the creator and the created. Mahamati (name of a Bodhisattva)! Worldly, supramundane, and even more supreme supramundane dharmas (teachings), are only manifestations of one's own mind, neither permanent nor impermanent. If one cannot truly understand this principle, one will fall into the two extreme wrong views of existence and non-existence held by externalists. Mahamati! All externalists cannot understand these three dharmas, but rely on their own discriminations to speak falsely, believing that all dharmas are impermanent. Mahamati! These three dharmas, and all realms of linguistic discrimination, are not knowable by ordinary fools.'
At that time, the World Honored One spoke in verse:
'Having just created, they immediately abandon, and their forms also change; colors and things, etc., are all impermanent, externalists falsely discriminate. Dharmas actually do not perish, the nature of the great elements (earth, water, fire, and wind) inherently abides; externalists have various views, so they say dharmas are impermanent. Those externalist assemblies all say there is no arising or ceasing; the nature of the great elements is inherently permanent, so who is the impermanent dharma? The perceiver and the perceived, all are only mind; both arise from mind, there is no self or what belongs to self. Brahma (Hindu god of creation) and other dharmas, I say are only mind; if separated from mind, everything is unattainable.'
The Lankavatara Sutra, Chapter Four: Realization
At that time, Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! I wish you would explain to me the sequential and continuous states of extinction for all Shravakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment through their own efforts), so that I and all Bodhisattva-Mahasattvas can clearly understand these, and be joyful and without doubt regarding the Samadhi of Cessation (a deep state of meditation), and not fall into the wrong views of the Two Vehicles (Shravakas and Pratyekabuddhas) and all externalists.'
The Buddha said: 'Listen carefully! I will explain it to you.'
'Mahamati! When a Bodhisattva-Mahasattva reaches the Sixth Bhumi (stage), and Shravakas and Pratyekabuddhas enter the Cessation Samadhi, the Seventh Bhumi...'
菩薩唸唸恒入，離一切法自性相故非諸二乘。二乘有作墮能所取，不得諸法無差別相，了善不善自相共相入于滅定，是故不能唸唸恒入。大慧！八地菩薩聲聞緣覺，心、意、意識分別想滅，始從初地乃至六地，觀察三界一切唯是心、意、意識自分別起，離我我所，不見外法種種諸相。凡愚不知，由無始來過惡薰習，于自心內變作能取所取之相而生執著。大慧！八地菩薩所得三昧，同諸聲聞緣覺涅槃，以諸佛力所加持故，於三昧門不入涅槃。若不持者便不化度一切眾生，不能滿足如來之地，亦則斷絕如來種性，是故諸佛為說如來不可思議諸大功德，令其究竟不入涅槃。聲聞緣覺著三昧樂，是故於中生涅槃想。大慧！七地菩薩善能觀察心、意、意識我我所執，生法無我，若生若滅自相共相，四無礙辯善巧決定，於三昧門而得自在，漸入諸地具菩提分法。大慧！我恐諸菩薩不善了知自相共相，不知諸地相續次第，墮于外道諸惡見中，故如是說。大慧！彼實無有若生若滅，諸地次第三界往來，一切皆是自心所見。而諸凡愚不能了知，以不知故，我及諸佛為如是說。
「大慧！聲聞緣覺至於菩薩第八地中，為三昧樂之所昏醉，未能善了惟心所見，自共相習纏覆其心，著二無我生涅槃覺，非寂滅慧。大慧！諸菩薩摩訶薩見於
【現代漢語翻譯】 現代漢語譯本 菩薩唸唸相續不斷地進入，因為遠離了一切法的自性之相，所以不是二乘（聲聞和緣覺）。二乘有造作，會落入能取和所取的對立之中，不能領悟諸法無差別之相，瞭解善與不善的自相和共相后就進入滅盡定，因此不能唸唸相續不斷地進入（實相）。 大慧（Mahamati）！八地菩薩的聲聞和緣覺，他們的心、意、意識的分別念想已經滅除。從初地到六地，他們觀察三界一切都只是心、意、意識的自心分別生起，遠離了我與我所的執著，不見外法種種諸相。凡夫愚昧無知，由於無始以來的惡習薰染，在自心中變現出能取和所取的現象而產生執著。 大慧！八地菩薩所獲得的三昧（Samadhi），與聲聞緣覺的涅槃（Nirvana）相似，但由於諸佛的力量加持，他們於三昧之門不入涅槃。如果不接受諸佛的加持，便不能化度一切眾生，不能圓滿如來（Tathagata）的果地，也就會斷絕如來的種性，因此諸佛為他們宣說如來不可思議的諸大功德，使他們最終不入涅槃。聲聞緣覺貪著三昧之樂，因此在其中產生涅槃之想。 大慧！七地菩薩善於觀察心、意、意識以及我與我所的執著，通達人無我和法無我，對於生與滅的自相和共相，以及四無礙辯（catupratisamvid）能夠善巧地決斷，在三昧之門中獲得自在，逐漸進入各個菩薩地，具足菩提（Bodhi）分法。 大慧！我擔心諸菩薩不能很好地瞭解自相和共相，不知道諸地的相續次第，會墮入外道（Tirthika）的各種惡見之中，所以這樣說。大慧！實際上沒有生滅，沒有諸地次第，沒有三界往來，一切都是自心所見。而凡夫愚昧不能瞭解，因為不瞭解的緣故，我和諸佛才這樣說。 『大慧！聲聞緣覺到了菩薩第八地中，被三昧之樂所迷惑，不能很好地瞭解唯心所見的道理，自相和共相的習氣纏繞覆蓋他們的心，執著於二無我而產生涅槃之覺，這不是寂滅慧。大慧！諸菩薩摩訶薩（Mahasattva）見到……』
【English Translation】 English version Bodhisattvas constantly enter into (samadhi) moment after moment, because they are apart from the self-nature aspect of all dharmas, and therefore they are not like the Two Vehicles (Sravakas and Pratyekabuddhas). The Two Vehicles have actions and fall into the duality of the grasper and the grasped, unable to comprehend the aspect of non-difference of all dharmas. Understanding the self-aspect and common-aspect of good and non-good, they enter into cessation samadhi, therefore they cannot constantly enter moment after moment. Mahamati! The Sravakas and Pratyekabuddhas of the eighth ground Bodhisattva have extinguished the discrimination and ideation of mind, intellect, and consciousness. From the first ground to the sixth ground, they observe that everything in the three realms arises solely from the discrimination of mind, intellect, and consciousness, apart from the attachment to self and what belongs to self, and do not see the various aspects of external dharmas. Ordinary fools do not know this, because of the perfuming of past evils from beginningless time, they transform within their own minds the aspects of the grasper and the grasped and generate attachment. Mahamati! The Samadhi attained by the eighth ground Bodhisattva is similar to the Nirvana of the Sravakas and Pratyekabuddhas, but because of the power of the Buddhas' blessings, they do not enter Nirvana through the gate of Samadhi. If they do not receive this support, they will not be able to transform and liberate all sentient beings, will not be able to fulfill the ground of the Tathagata, and will cut off the lineage of the Tathagata. Therefore, the Buddhas speak to them of the inconceivable great merits of the Tathagata, so that they ultimately do not enter Nirvana. The Sravakas and Pratyekabuddhas are attached to the bliss of Samadhi, therefore they generate the thought of Nirvana within it. Mahamati! The seventh ground Bodhisattva is skilled at observing the mind, intellect, and consciousness, as well as the attachment to self and what belongs to self, understands the selflessness of persons and the selflessness of dharmas, the self-aspect and common-aspect of arising and ceasing, and is skilled at decisively using the four unimpeded eloquence (catupratisamvid), attains freedom in the gate of Samadhi, and gradually enters the various Bodhisattva grounds, possessing the factors of Bodhi. Mahamati! I fear that the Bodhisattvas will not be able to understand the self-aspect and common-aspect well, will not know the sequential order of the grounds, and will fall into the various evil views of the Tirthikas, therefore I speak in this way. Mahamati! In reality, there is no arising or ceasing, no sequential order of the grounds, no coming and going in the three realms, everything is seen by one's own mind. But ordinary fools cannot understand, and because they do not understand, I and the Buddhas speak in this way. 『Mahamati! The Sravakas and Pratyekabuddhas, upon reaching the eighth ground of the Bodhisattva, are intoxicated by the bliss of Samadhi, unable to understand well the principle of what is seen by the mind alone, the habits of self-aspect and common-aspect entangle and cover their minds, they are attached to the two selflessnesses and generate the perception of Nirvana, this is not the wisdom of quiescence. Mahamati! The Bodhisattvas Mahasattvas see...』
寂滅三昧樂門，即便憶念本願大悲，具足修行十無盡句，是故不即入于涅槃，以入涅槃不生果故，離能所取故，了達惟心故，於一切法無分別故，不墮心意及以意識外法性相執著中故；然非不起佛法正因，隨智慧行如是起故，得於如來自證地故。大慧！如人夢中方便度河，未度便覺，覺已思惟向之所見，為是真實？為是虛妄？復自念言：『非實非妄，如是但是見聞覺知，曾所更事分別習氣，離有無念意識夢中之所現耳。』大慧！菩薩摩訶薩亦復如是，始從初地，而至七地，乃至增進入于第八得無分別，見一切法如幻夢等離能所取，見心心所廣大力用，勤修佛法未證令證，離心、意、意識妄分別想獲無生忍，此是菩薩所得涅槃，非滅壞也。大慧！第一義中無有次第亦無相續，遠離一切境界分別，此則名為寂滅之法。」
爾時世尊重說頌言：
「諸住及佛地， 惟心無影像； 此是去來今， 諸佛之所說。 七地是有心， 八地無影像； 此二地名住， 余則我所得。 自證及清凈， 此則是我地； 摩醯最勝處， 色究竟莊嚴。 譬如大火聚， 光焰熾然發； 化現於三有， 悅意而清涼。 或有現變化， 或有先時化； 于彼說諸乘， 皆是如來地。 十地則為初
， 初則為八地； 第九則為七， 第七復為八。 第二為第三， 第四為第五； 第三為第六， 無相有何次？」
大乘入楞伽經如來常無常品第五
爾時大慧菩薩摩訶薩復白佛言：「世尊！如來、應、正等覺，為常為無常？」
佛言：「大慧！如來、應、正等覺，非常非無常。何以故？俱有過故。云何有過？大慧！若如來常者，有能作過，一切外道說能作常；若無常者，有所作過，同於諸蘊為相所相，畢竟斷滅而成無有，然佛如來實非斷滅。大慧！一切所作如瓶衣等，皆是無常，是則如來有無常過，所修福智悉空無益。又諸作法應是如來，無異因故，是故如來非常非無常。複次，大慧！如來非常，若是常者，應如虛空不待因成。大慧！譬如虛空非常非無常。何以故？離常無常若一若異俱不俱等諸過失故。複次，大慧！如來非常，若是常者，則是不生，同於兔馬魚蛇等角。
「複次，大慧！以別義故亦得言常。何以故？謂以現智證常法故，證智是常、如來亦常。大慧！諸佛如來所證法性，法住法位，如來出世若不出世常住不易，在於一切二乘外道所得法中，非是空無，然非凡愚之所能知。大慧！夫如來者，以清凈慧內證法性而得其名，非以心、意、意識、蘊、界、處法妄習
【現代漢語翻譯】 初地則為第八地； 第九地則為第七地， 第七地又回到第八地。 第二地變為第三地， 第四地變為第五地； 第三地變為第六地， 無相境界又有何次第可言呢？」
《大乘入楞伽經》如來常無常品第五
這時，大慧菩薩摩訶薩又對佛說：『世尊！如來（Tathagata，諸佛的通稱）、應（Arhat，阿羅漢，值得受人供養的聖者）、正等覺（Samyaksambuddha，圓滿覺悟者），是常住不變的還是無常變化的呢？』
佛說：『大慧（Mahamati，菩薩名）！如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha），既不是常住不變，也不是無常變化的。為什麼呢？因為如果執著于常或無常，都會有過失。什麼過失呢？大慧（Mahamati）！如果說如來（Tathagata）是常住的，就會有能作者的過失，就像一切外道所說的能作是常住不變的；如果說是無常的，就會有所作的過失，如同五蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識）一樣，成為現象和現象之間的相互作用，最終斷滅而什麼都沒有，然而佛陀如來（Tathagata）實際上並非斷滅。大慧（Mahamati）！一切被製造出來的東西，比如瓶子、衣服等等，都是無常的，如果說如來（Tathagata）是無常的，就會有無常的過失，所修的福德和智慧都將是空無益處的。而且，一切有為法都應該成為如來（Tathagata），因為沒有不同的原因，所以如來（Tathagata）既不是常住不變，也不是無常變化的。再者，大慧（Mahamati）！如來（Tathagata）不是常住的，如果是常住的，就應該像虛空一樣，不需要依靠因緣而成。大慧（Mahamati）！譬如虛空，既不是常住不變，也不是無常變化的。為什麼呢？因為它遠離了常、無常、若一、若異、俱、不俱等等的過失。再者，大慧（Mahamati）！如來（Tathagata）不是常住的，如果是常住的，那就應該是不生的，如同兔子、馬、魚、蛇等沒有的角一樣。』
『再者，大慧（Mahamati）！因為有特別的意義，也可以說如來（Tathagata）是常住的。為什麼呢？因為以現證的智慧證悟了常法的緣故，證悟的智慧是常住的，所以如來（Tathagata）也是常住的。大慧（Mahamati）！諸佛如來（Tathagata）所證悟的法性（Dharmata，事物本來的性質），法安住於法的本位，如來（Tathagata）出世或者不出世，這種法性都是常住不變的，存在於一切二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）外道（Tirthika，佛教以外的宗教或哲學派別）所得到的法中，並非是空無，然而不是凡夫愚人所能知道的。大慧（Mahamati）！所謂如來（Tathagata），是以清凈的智慧內在證悟法性而得到的名稱，不是用心（Citta，心）、意（Manas，意）、意識（Vijnana，識）、蘊（Skandha）、界（Ayatana，感覺器官和感覺對像）、處（Dhatu，構成要素）這些虛妄的習氣。
【English Translation】 The initial stage is the eighth stage; The ninth is the seventh, And the seventh returns to the eighth. The second becomes the third, The fourth becomes the fifth; The third becomes the sixth, What order is there in the formless?'
Lankavatara Sutra, Chapter Five: On the Permanence and Impermanence of the Tathagata
Then, Mahamati (Mahamati, name of a Bodhisattva) Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! Is the Tathagata (Tathagata, the common name for all Buddhas), Arhat (Arhat, a worthy one who receives offerings), Samyaksambuddha (Samyaksambuddha, a fully enlightened one), permanent or impermanent?'
The Buddha said: 'Mahamati (Mahamati)! The Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), is neither permanent nor impermanent. Why? Because both have faults. What faults? Mahamati (Mahamati)! If the Tathagata (Tathagata) is permanent, there is the fault of being a creator, as all the heretics say that the creator is permanent; if impermanent, there is the fault of being created, like the five skandhas (Skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness), becoming the interaction between phenomena, ultimately ceasing and becoming nothing, but the Buddha Tathagata (Tathagata) is not actually annihilated. Mahamati (Mahamati)! All created things, such as bottles, clothes, etc., are impermanent. If the Tathagata (Tathagata) is impermanent, there is the fault of impermanence, and all the merits and wisdom cultivated will be empty and useless. Moreover, all conditioned dharmas should become the Tathagata (Tathagata), because there is no different cause, so the Tathagata (Tathagata) is neither permanent nor impermanent. Furthermore, Mahamati (Mahamati)! The Tathagata (Tathagata) is not permanent; if permanent, it should be like space, not dependent on causes to be formed. Mahamati (Mahamati)! For example, space is neither permanent nor impermanent. Why? Because it is free from the faults of permanence, impermanence, oneness, otherness, both, neither, etc. Furthermore, Mahamati (Mahamati)! The Tathagata (Tathagata) is not permanent; if permanent, it should be unborn, like the non-existent horns of rabbits, horses, fish, and snakes.'
'Furthermore, Mahamati (Mahamati)! Because of a special meaning, it can also be said that the Tathagata (Tathagata) is permanent. Why? Because the permanent dharma is realized with direct wisdom, the wisdom of realization is permanent, so the Tathagata (Tathagata) is also permanent. Mahamati (Mahamati)! The Dharmata (Dharmata, the true nature of things) realized by all Buddhas Tathagatas (Tathagata), the dharma abides in its own position, whether the Tathagata (Tathagata) appears in the world or not, this Dharmata is always permanent and unchanging, existing in the dharma obtained by all the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana, the Hearer Vehicle and the Solitary Buddha Vehicle) and heretics (Tirthika, religious or philosophical schools other than Buddhism), it is not empty, but it is not known by ordinary fools. Mahamati (Mahamati)! The so-called Tathagata (Tathagata) is a name obtained by inwardly realizing the Dharmata with pure wisdom, not by the false habits of mind (Citta, mind), thought (Manas, mind), consciousness (Vijnana, consciousness), skandhas (Skandha), ayatanas (Ayatana, sense organs and sense objects), and dhatus (Dhatu, elements).
得名；一切三界皆從虛妄分別而生，如來不從妄分別生。大慧！若有於二有常無常，如來無二，證一切法無生相故，是故非常亦非無常。大慧！乃至少有言說分別生，即有常無常過，是故應除二分別覺勿令少在。」
爾時世尊重說頌言：
「遠離常無常， 而現常無常； 如是恒觀佛， 不生於惡見。 若常無常者， 所集皆無益； 為除分別覺， 不說常無常。 乃至有所立， 一切皆錯亂； 若見惟自心， 是則無違諍。」
大乘入楞伽經剎那品第六
爾時大慧菩薩摩訶薩復白佛言：「世尊！惟愿為我說蘊、界、處生滅之相，若無有我，誰生誰滅？而諸凡夫依于生滅，不求盡苦不證涅槃。」
佛言：「大慧！諦聽！諦聽！當爲汝說。大慧！如來藏是善不善因，能遍興造一切趣生。譬如伎兒變現諸趣離我我所，以不覺故，三緣和合而有果生。外道不知執為作者，無始虛偽惡習所熏，名為藏識，生於七識無明住地，譬如大海而有波浪，其體相續恒注不斷，本性清凈，離無常過、離於我論。其餘七識意意識等唸唸生滅，妄想為因、境相為緣和合而生，不了色等自心所現，計著名相起苦樂受，名相纏縛，既從貪生復生于貪，若因及所緣，諸取根滅不相續生，自慧分別苦
【現代漢語翻譯】 現代漢語譯本： 『得名；一切三界（欲界、色界、無色界）皆從虛妄分別而生，如來不從妄分別生。大慧（菩薩名）！若有於二有常無常，如來無二，證一切法無生相故，是故非常亦非無常。大慧！乃至少有言說分別生，即有常無常過，是故應除二分別覺勿令少在。』 爾時世尊重說頌言： 『遠離常無常， 而現常無常； 如是恒觀佛， 不生於惡見。 若常無常者， 所集皆無益； 為除分別覺， 不說常無常。 乃至有所立， 一切皆錯亂； 若見惟自心， 是則無違諍。』 大乘入楞伽經剎那品第六 爾時大慧菩薩摩訶薩復白佛言：『世尊！惟愿為我說蘊（色、受、想、行、識）、界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、處（十二處，即六根和六塵）生滅之相，若無有我，誰生誰滅？而諸凡夫依于生滅，不求盡苦不證涅槃。』 佛言：『大慧！諦聽！諦聽！當爲汝說。大慧！如來藏（如來所藏的功德）是善不善因，能遍興造一切趣生。譬如伎兒變現諸趣離我我所，以不覺故，三緣和合而有果生。外道不知執為作者，無始虛偽惡習所熏，名為藏識（含藏一切種子識），生於七識無明住地，譬如大海而有波浪，其體相續恒注不斷，本性清凈，離無常過、離於我論。其餘七識意意識等唸唸生滅，妄想為因、境相為緣和合而生，不了色等自心所現，計著名相起苦樂受，名相纏縛，既從貪生復生于貪，若因及所緣，諸取根滅不相續生，自慧分別苦』
【English Translation】 English version: 'It is named; all three realms (Desire Realm, Form Realm, Formless Realm) arise from false discriminations, the Tathagata (another name for Buddha) does not arise from false discriminations. Mahamati (name of a Bodhisattva)! If there is permanence or impermanence in duality, the Tathagata is without duality, because he has realized the unborn nature of all dharmas (teachings), therefore he is neither permanent nor impermanent. Mahamati! Even the slightest arising of speech and discrimination leads to the fault of permanence and impermanence, therefore one should eliminate the dualistic perception and not allow it to remain even a little.' At that time, the World Honored One spoke in verse: 'Away from permanence and impermanence, Yet appearing as permanent and impermanent; Constantly contemplate the Buddha in this way, Not giving rise to evil views. If there is permanence and impermanence, All accumulation is without benefit; To eliminate discriminatory perception, Permanence and impermanence are not spoken of. Even with the slightest establishment, Everything is confused; If one sees only one's own mind, Then there is no conflict.' Lankavatara Sutra, Chapter Six: On the Moment At that time, Mahamati Bodhisattva-Mahasattva further said to the Buddha: 'World Honored One! I beseech you to explain to me the characteristics of the arising and ceasing of the skandhas (form, feeling, perception, volition, consciousness), realms (the six sense organs, the six sense objects, and the six consciousnesses), and ayatanas (the twelve sense bases, i.e., the six sense organs and the six sense objects). If there is no self, who is born and who ceases? Yet all ordinary beings rely on birth and death, not seeking to end suffering and not attaining Nirvana (liberation).' The Buddha said: 'Mahamati! Listen attentively! Listen attentively! I will explain it to you. Mahamati! The Tathagatagarbha (the womb of the Tathagata) is the cause of good and non-good, capable of universally creating all destinies of beings. It is like a performer transforming into various destinies, separate from self and what belongs to self. Because of non-awareness, the three conditions come together and a result is produced. The heretics, not knowing this, cling to a creator. Conditioned by beginningless false and evil habits, it is called the Alaya-consciousness (storehouse consciousness), arising in the seventh consciousness, the abode of ignorance, like the great ocean having waves, its substance continuously flowing without interruption, its original nature pure, free from the fault of impermanence, free from the theory of self. The remaining seven consciousnesses, such as the mind-consciousness and the intellect-consciousness, arise and cease moment by moment, with false thoughts as the cause and the objective world as the condition, coming together to arise. Not understanding that form and so on are manifestations of one's own mind, they cling to names and forms, giving rise to suffering and joy, entangled by names and forms, greed arises and then more greed arises. If the cause and the object, the roots of grasping, cease and do not continuously arise, then by one's own wisdom, suffering is distinguished.'
樂受者，或得滅定，或得四禪，或復善入諸諦解脫，便妄生於得解脫想，而實未舍未轉如來藏中藏識之名。若無藏識，七識則滅。何以故？因彼及所緣而得生故。然非一切外道二乘諸修行者所知境界，以彼惟了人無我性，于蘊、界、處取于自相及共相故，若見如來藏五法自性諸法無我，隨地次第而漸轉滅，不為外道惡見所動，住不動地得於十種三昧樂門，為三昧力諸佛所持，觀察不思議佛法及本願力，不住實際及三昧樂獲自證智，不與二乘諸外道共，得十聖種性道及意生智身離於諸行。是故，大慧！菩薩摩訶薩欲得勝法，應凈如來藏藏識之名。大慧！若無如來藏名藏識者，則無生滅。然諸凡夫及以聖人悉有生滅，是故一切諸修行者，雖見內境界住現法樂，而不捨于勇猛精進。大慧！此如來藏藏識本性清凈，客塵所染而為不凈，一切二乘及諸外道，臆度起見不能現證，如來於此分明現見，如觀掌中庵摩勒果。
「大慧！我為勝鬘夫人及余深妙凈智菩薩，說如來藏名藏識，與七識俱起，令諸聲聞見法無我。大慧！為勝鬘夫人說佛境界，非是外道二乘境界。大慧！此如來藏藏識是佛境界，與汝等比凈智菩薩隨順義者所行之處，非是一切執著文字外道二乘之所行處。是故汝及諸菩薩摩訶薩，于如來藏藏識當勤觀察，莫但
【現代漢語翻譯】 現代漢語譯本：對於樂受，有些人或許證得了滅盡定，或者證得了四禪，或者善於進入諸諦的解脫，便錯誤地產生了獲得解脫的想法，但實際上並未捨棄或轉變如來藏中藏識的名稱。如果沒有藏識，七識就會滅亡。為什麼呢？因為它們依賴於所緣和能緣而產生。然而，這不是一切外道和二乘修行者所能瞭解的境界，因為他們只瞭解人無我的性質，對於蘊、界、處執取自相和共相。如果能夠見到如來藏的五法自性諸法無我，隨著修行的次第而逐漸轉變滅除，不被外道的邪見所動搖，安住于不動地，獲得十種三昧的快樂之門，憑藉三昧的力量被諸佛所護持，觀察不可思議的佛法和本願力，不住于實際和三昧的快樂，獲得自證的智慧，不與二乘和外道相同，獲得十聖種性道以及意生身，遠離諸行。因此，大慧，菩薩摩訶薩想要獲得殊勝的佛法，應當清凈如來藏藏識的名稱。大慧，如果沒有如來藏這個名稱，藏識就不存在，那麼就不會有生滅。然而，一切凡夫和聖人都有生滅，因此一切修行者，即使見到內境界，安住于現法樂，也不應捨棄勇猛精進。大慧，這個如來藏藏識本性清凈，被客塵所染而變得不凈，一切二乘和外道，憑空臆測產生見解，不能夠親自證得，如來對此分明現見，就像觀看掌中的庵摩勒果（一種水果）。 『大慧，我為勝鬘夫人（Srimālādevī，一位在家菩薩）以及其他具有深妙清凈智慧的菩薩，宣說如來藏名為藏識，與七識一同生起，使聲聞弟子們能夠見到法無我。大慧，為勝鬘夫人宣說佛的境界，不是外道和二乘的境界。大慧，這個如來藏藏識是佛的境界，是像你這樣的具有清凈智慧的菩薩隨順正義所行之處，不是一切執著文字的外道和二乘所能行之處。因此，你和諸位菩薩摩訶薩，對於如來藏藏識應當勤加觀察，不要只是……』
【English Translation】 English version: Regarding pleasurable feeling, some may attain cessation samādhi, or the four dhyānas, or skillfully enter into the liberation of the truths, and then falsely generate the thought of having attained liberation, but in reality, they have not abandoned or transformed the name of the store consciousness within the Tathāgatagarbha (Tathāgata's womb, Buddha-nature). If there were no store consciousness, the seven consciousnesses would cease. Why? Because they arise dependent on the object and the subject. However, this is not a realm known by all non-Buddhists and practitioners of the Two Vehicles, because they only understand the nature of the selflessness of persons, and grasp at the self-characteristics and common characteristics of the skandhas, dhātus, and āyatanas. If one sees the self-nature of the five dharmas of the Tathāgatagarbha, the selflessness of all dharmas, then gradually transforms and extinguishes them according to the stages of practice, is not moved by the evil views of non-Buddhists, abides in the immovable ground, attains the ten doors of joy of samādhi, is upheld by the power of samādhi by all the Buddhas, observes the inconceivable Buddha-dharma and the power of the original vows, does not abide in reality or the joy of samādhi, obtains self-realized wisdom, is not shared with the Two Vehicles and non-Buddhists, attains the ten noble lineages and the mind-born body, and is separated from all actions. Therefore, Mahamati (Mahāmati, great wisdom), Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattvas, great beings) who wish to attain the supreme Dharma should purify the name of the store consciousness of the Tathāgatagarbha. Mahamati, if there were no name of the Tathāgatagarbha as the store consciousness, then there would be no arising and ceasing. However, all ordinary beings and sages have arising and ceasing, therefore all practitioners, even if they see the inner realm and abide in the pleasure of the present Dharma, should not abandon courageous diligence. Mahamati, this Tathāgatagarbha store consciousness is originally pure in nature, but is impure due to being defiled by adventitious dust. All practitioners of the Two Vehicles and non-Buddhists, conjecturing and generating views, cannot directly realize it. The Tathagata clearly sees this, like looking at an amalaka fruit (a type of fruit) in the palm of one's hand. 『Mahamati, for Srimālādevī (Srimālādevī, a lay practitioner) and other Bodhisattvas with profound and pure wisdom, I have spoken of the Tathāgatagarbha as the store consciousness, arising together with the seven consciousnesses, so that the Sravakas (Śrāvakas, hearers) may see the selflessness of dharmas. Mahamati, for Srimālādevī, I have spoken of the realm of the Buddha, which is not the realm of non-Buddhists and the Two Vehicles. Mahamati, this Tathāgatagarbha store consciousness is the realm of the Buddha, the place where Bodhisattvas with pure wisdom like you go in accordance with the meaning, not the place where all non-Buddhists and practitioners of the Two Vehicles who are attached to words can go. Therefore, you and all the Bodhisattva-Mahāsattvas should diligently observe the Tathāgatagarbha store consciousness, and not just...』
聞已便生足想。」
爾時世尊重說頌言：
「甚深如來藏， 而與七識俱； 執著二種生， 了知則遠離。 無始習所熏， 如像現於心； 若能如實觀， 境相悉無有。 如愚見指月， 觀指不觀月； 計著文字者， 不見我真實。 心如工伎兒， 意如和伎者； 五識為伴侶， 妄想觀伎眾。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿為我說五法自性諸識無我差別之相。我及諸菩薩摩訶薩善知此已，漸修諸地具諸佛法，至於如來自證之位。」
佛言：「諦聽！當爲汝說。大慧！五法自性諸識無我，所謂：名、相、分別、正智、如如。若修行者觀察此法，入于如來自證境界，遠離常斷有無等見，得現法樂甚深三昧。大慧！凡愚不了五法自性諸識無我，於心所現見有外物而起分別，非諸聖人。」
大慧白言：「云何不了而起分別？」
佛言：「大慧！凡愚不知名是假立，心隨流動見種種相，計我我所染著於色，覆障聖智起貪瞋癡，造作諸業如蠶作繭，妄想自纏墮于諸趣生死大海，如汲水輪循環不絕，不知諸法如幻如焰如水中月，自心所見妄分別起，離能所取及生住滅，謂從自在、時節、微塵、勝性而生，隨名相流。大慧！此中相者，謂：眼識所
【現代漢語翻譯】 現代漢語譯本 『聽聞之後便生起對足的想像。』
這時，世尊再次說了偈頌：
『甚深如來藏（Tathagatagarbha，如來藏），與七種識一同存在； 執著于兩種生起（指名相的生起），了知真相就能遠離。 無始以來的習氣所薰染，如同影像顯現在心中； 如果能夠如實地觀察，境界和現象都了無所有。 如同愚人看見指月的手指，只看手指而不看月亮； 執著于文字的人，不能看見我的真實。 心就像表演的藝人，意就像指揮藝人的樂師； 五識是伴侶，妄想是觀看錶演的觀眾。』
這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）再次對佛說：『世尊！愿您為我解說五法（五法）自性（Svalaksana）諸識（Vijnana）無我（Anatta）的差別之相。我和諸位菩薩摩訶薩（Bodhisattva-Mahasattva）善於瞭解這些之後，逐漸修習各個階位，具足各種佛法（Buddha-dharma），直至如來（Tathagata）的自證之位。』
佛說：『仔細聽！我將為你解說。大慧（Mahamati）！五法（五法）自性（Svalaksana）諸識（Vijnana）無我（Anatta），就是：名（Nama）、相（Lakshana）、分別（Vikalpa）、正智（Samyagjnana）、如如（Tathata）。如果修行者觀察此法，就能進入如來（Tathagata）的自證境界，遠離常見、斷見、有見、無見等邪見，獲得現世的快樂和甚深的三昧（Samadhi）。大慧（Mahamati）！凡夫愚昧不瞭解五法（五法）自性（Svalaksana）諸識（Vijnana）無我（Anatta），對於心中所顯現的境界，認為有外在的事物而生起分別，聖人則不會這樣。』
大慧（Mahamati）問：『如何是不瞭解而生起分別呢？』
佛說：『大慧（Mahamati）！凡夫愚昧不知道名是假立的，心隨之流動而見種種現象，計較於我（Atman）和我所（Atmiya），染著於色（Rupa），遮蔽聖人的智慧，生起貪（Raga）、嗔（Dvesha）、癡（Moha），造作各種業，如同蠶作繭自縛，妄想自我纏繞，墮入各種趣向的生死大海，如同汲水輪循環不絕，不知道諸法如幻如焰如水中月，是自心所見而妄加分別生起，脫離能取和所取以及生住滅，卻認為是從自在天（Isvara）、時節（Kala）、微塵（Paramanu）、勝性（Prakriti）而生，隨著名相而流轉。大慧（Mahamati）！這裡所說的相（Lakshana），是指眼識（Caksurvijnana）所』
【English Translation】 English version 『Having heard, they then give rise to the thought of feet.』
At that time, the World Honored One spoke in verse:
『The profound Tathagatagarbha (Tathagatagarbha, the Womb of the Tathagata), exists together with the seven consciousnesses; Clinging to the two kinds of arising (referring to the arising of name and form), understanding the truth leads to detachment. Perfumed by beginningless habits, like an image appearing in the mind; If one can observe truthfully, all realms and phenomena are non-existent. Like a fool seeing the finger pointing at the moon, looking at the finger and not at the moon; Those attached to words do not see my truth. The mind is like a performing actor, the intellect is like a conductor of the performance; The five consciousnesses are companions, and delusion is the audience watching the performance.』
Then, Mahamati Bodhisattva-Mahasattva (Mahamati Bodhisattva-Mahasattva) again said to the Buddha: 『World Honored One! I wish you would explain to me the differences in characteristics of the five dharmas (five dharmas), self-nature (Svalaksana), the various consciousnesses (Vijnana), and no-self (Anatta). I and the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) will, having understood this well, gradually cultivate the various stages, possess all the Buddha-dharmas (Buddha-dharma), and reach the self-realized state of the Tathagata (Tathagata).』
The Buddha said: 『Listen carefully! I will explain it to you. Mahamati (Mahamati)! The five dharmas (five dharmas), self-nature (Svalaksana), the various consciousnesses (Vijnana), and no-self (Anatta) are: name (Nama), form (Lakshana), discrimination (Vikalpa), right knowledge (Samyagjnana), and suchness (Tathata). If a practitioner observes these dharmas, they can enter the self-realized state of the Tathagata (Tathagata), stay away from views of permanence, annihilation, existence, non-existence, and other wrong views, and attain present bliss and profound Samadhi (Samadhi). Mahamati (Mahamati)! Ordinary fools do not understand the five dharmas (five dharmas), self-nature (Svalaksana), the various consciousnesses (Vijnana), and no-self (Anatta), and they discriminate based on the external objects they see manifested in their minds, unlike the sages.』
Mahamati (Mahamati) asked: 『How is it that they do not understand and give rise to discrimination?』
The Buddha said: 『Mahamati (Mahamati)! Ordinary fools do not know that names are falsely established, and their minds flow with them, seeing various phenomena. They cling to self (Atman) and what belongs to self (Atmiya), become attached to form (Rupa), obscure the wisdom of the sages, give rise to greed (Raga), hatred (Dvesha), and delusion (Moha), create various karmas like a silkworm making its own cocoon, deludedly entangling themselves, falling into the great ocean of birth and death in various destinies, like a water wheel endlessly circulating, not knowing that all dharmas are like illusions, like flames, like the moon in water, arising from their own minds through false discrimination, separate from the grasper and the grasped, and from arising, abiding, and ceasing, but instead believe they arise from Isvara (Isvara), time (Kala), atoms (Paramanu), or primordial matter (Prakriti), flowing along with names and forms. Mahamati (Mahamati)! Here, form (Lakshana) refers to what is perceived by the eye-consciousness (Caksurvijnana).』
見名之為色；耳、鼻、舌、身、意識得者，名之為聲、香、味、觸、法，如是等我說為相。分別者，施設眾名顯示諸相，謂以象馬車步男女等名而顯其相，此事如是決定不異，是名分別。正智者，謂觀名相互為其客，識心不起不斷不常，不墮外道二乘之地，是名正智。大慧！菩薩摩訶薩以其正智觀察名相，非有非無遠離損益二邊惡見，名相及識本來不起，我說此法名為如如。
「大慧！菩薩摩訶薩住如如已，得無照現境，升歡喜地離外道惡趣，入出世法法相淳熟，知一切法猶如幻等，證自聖智所行之法，離臆度見，如是次第乃至法雲。至法雲已，三昧諸力自在神通，開敷滿足成於如來，成如來已為眾生故，如水中月普現其身，隨其欲樂而為說法。其身清凈離心、意、識，被弘誓甲，具足成滿十無盡愿，是名菩薩摩訶薩入于如如之所獲得。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！為三性入五法中？為各有自相？」
佛言：「大慧！三性、八識及二無我，悉入五法，其中名及相是妄計性；以依彼分別心心所法俱時而起，如日與光是緣起性；正智如如不可壞故，是圓成性。大慧！于自心所現生執著時，有八種分別起，此差別相皆是不實，惟妄計性。若能捨離二種我執，二無我智即得生長。大慧！聲聞
【現代漢語翻譯】 現代漢語譯本： 所見之物稱為色（Rupa，物質、形態）；耳、鼻、舌、身、意識所感知到的，分別稱為聲（Shabda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、觸（Sparsha，觸感）、法（Dharma，事物、現象），這些我都稱之為相（Lakshana，表相）。分別（Vikalpa，分別作用）是指，施設各種名稱來顯示諸相，比如用象、馬、車、步、男女等名稱來顯現其相，這些事物的性質是如此決定的，不會改變，這叫做分別。正智（Samyagjnana，正確的智慧）是指，觀察名稱和相，視其為客體，了知識心不生起、不間斷、不恒常，不落入外道或二乘（聲聞、緣覺）的境界，這叫做正智。大慧（Mahamati）！菩薩摩訶薩以這種正智觀察名相，既不執著于有，也不執著于無，遠離損減和增益這兩種邊見，了知名相和識本來就不生起，我所說的這種法就叫做如如（Tathata，真如）。
『大慧！菩薩摩訶薩安住于如如之後，獲得無照現境的境界，升入歡喜地（Pramudita，菩薩十地之第一地），遠離外道和惡趣，進入出世間法，法相純熟，了知一切法猶如幻象等，證得自聖智所行之法，遠離臆測之見，像這樣次第修行乃至到達法雲地（Dharmamegha，菩薩十地之第十地）。到達法雲地之後，三昧（Samadhi，禪定）和各種力量自在神通，開敷圓滿成就如來（Tathagata，佛），成就如來之後，爲了眾生的緣故，像水中月亮一樣普遍顯現其身，隨順眾生的慾望和喜好而為他們說法。其身清凈，遠離心、意、識，披著弘誓的鎧甲，具足圓滿十無盡愿，這叫做菩薩摩訶薩進入如如所獲得的境界。』
這時，大慧菩薩摩訶薩又對佛說：『世尊！三性（Trisvabhava，三種自性）是進入五法（Panca Dharma，五法）之中，還是各自有自己的體相？』
佛說：『大慧！三性、八識（Ashtavijnana，八種識）以及二無我（Dvinairatmya，人無我、法無我），都包含在五法之中，其中名（Nama，名稱）和相（Lakshana，表相）是妄計性（Parikalpita-svabhava，遍計所執性）；因為依仗它們，分別心和心所法同時生起，就像太陽和陽光一樣，這是緣起性（Paratantra-svabhava，依他起性）；正智和如如不可破壞，所以是圓成性（Parinishpanna-svabhava，圓成實性）。大慧！在對自心所顯現的境界產生執著時，有八種分別生起，這些差別相都不是真實的，只是妄計性。如果能夠舍離兩種我執（人我執、法我執），二無我智就能增長。大慧！聲聞（Shravaka，聽聞佛法而修行的弟子）
【English Translation】 English version: What is seen is called Rupa (form, matter); what is perceived by the ear, nose, tongue, body, and consciousness are called Shabda (sound), Gandha (smell), Rasa (taste), Sparsha (touch), and Dharma (things, phenomena) respectively. All these I call Lakshana (characteristics, appearances). Vikalpa (discrimination) means establishing various names to reveal the characteristics, such as using names like elephant, horse, chariot, walk, male, and female to manifest their characteristics. These things are determined as such and do not change; this is called discrimination. Samyagjnana (right knowledge, correct wisdom) means observing names and characteristics, regarding them as objects, understanding that the mind of consciousness neither arises, nor ceases, nor is constant, and does not fall into the realm of heretics or the Two Vehicles (Shravakas and Pratyekabuddhas); this is called right knowledge. Mahamati! Bodhisattva-Mahasattvas observe names and characteristics with this right knowledge, neither clinging to existence nor clinging to non-existence, avoiding the two extreme views of diminution and augmentation, understanding that names, characteristics, and consciousness originally do not arise. This Dharma that I speak of is called Tathata (Suchness, Thusness).
'Mahamati! Having dwelt in Tathata, Bodhisattva-Mahasattvas attain the state of no-illumination-perception, ascend to the Pramudita (Joyful Ground, the first of the ten Bhumis of a Bodhisattva), depart from heretics and evil destinies, enter the supramundane Dharma, and their Dharma-characteristics become mature, knowing that all Dharmas are like illusions, etc., realizing the Dharma practiced by their own sacred wisdom, departing from speculative views, and thus gradually progressing up to the Dharmamegha (Cloud of Dharma, the tenth Bhumi of a Bodhisattva). Having reached the Dharmamegha, they have mastery over Samadhi (concentration) and various powers and superknowledges, blossoming and fulfilling the attainment of a Tathagata (Thus-gone One, Buddha). Having become a Tathagata, for the sake of sentient beings, they universally manifest their bodies like the moon in water, teaching the Dharma according to their desires and pleasures. Their bodies are pure, free from mind, thought, and consciousness, adorned with the armor of great vows, fully accomplishing the ten inexhaustible vows; this is what Bodhisattva-Mahasattvas attain by entering into Tathata.'
At that time, Bodhisattva-Mahamati again said to the Buddha: 'World Honored One! Do the Trisvabhava (Three Natures) enter into the Panca Dharma (Five Dharmas), or do they each have their own characteristics?'
The Buddha said: 'Mahamati! The Three Natures, the Ashtavijnana (Eight Consciousnesses), and the Dvinairatmya (Twofold Selflessness) are all included in the Five Dharmas. Among them, Nama (name) and Lakshana (characteristic) are Parikalpita-svabhava (the imagined nature); because relying on them, discriminating mind and mental functions arise simultaneously, like the sun and sunlight, this is Paratantra-svabhava (the dependent nature); right knowledge and Suchness are indestructible, so it is Parinishpanna-svabhava (the perfected nature). Mahamati! When attachment arises to the objects manifested by one's own mind, eight kinds of discriminations arise; these different appearances are not real, but only the imagined nature. If one can abandon the two kinds of self-attachment (attachment to the self of persons and attachment to the self of dharmas), the wisdom of the two selflessnesses will grow. Mahamati! Shravakas (Disciples who hear and practice the Dharma)
緣覺菩薩如來，自證聖智諸地位次，一切佛法悉皆攝入此五法中。複次大慧！五法者，所謂相、名、分別、如如、正智。此中相者，謂所見色等形狀各別，是名為相。依彼諸相立瓶等名，此如是、此不異，是名為名。施設眾名顯示諸相心心所法，是名分別。彼名彼相畢竟無有，但是妄心展轉分別，如是觀察乃至覺滅，是名如如。大慧！真實決定究竟根本自性可得，是如如相。我及諸佛隨順證入，如其實相開示演說。若能於此隨順悟解，離斷離常不生分別入自證處，出於外道二乘境界，是名正智。大慧！此五種法，三性、八識及二無我，一切佛法普皆攝盡。大慧！於此法中，汝應以自智善巧通達，亦勸他人令其通達，通達此已，心則決定不隨他轉。」
爾時世尊重說頌言：
「五法三自性， 及與八種識； 二種無我法， 普攝於大乘。 名相及分別， 二種自性攝； 正智與如如， 是則圓成相。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！如經中說，過去未來現在諸佛如恒河沙，此當云何？為如言而受？為別有義？」
佛告大慧：「勿如言受。大慧！三世諸佛非如恒沙。何以故？如來最勝超諸世間，無與等者非喻所及，唯以少分為其喻耳。我以凡愚諸外道等，心恒執著常與無常
【現代漢語翻譯】 現代漢語譯本：緣覺菩薩（Pratyekabuddha，獨自覺悟者）如來（Tathagata，佛的稱號），通過自證聖智所達到的各個地位和層次，一切佛法都完全包含在這五法之中。進一步說，大慧（Mahamati，菩薩名）！這五法是：相（lakshana，事物的外在特徵）、名（nama，事物的名稱）、分別（vikalpa，對事物的區分和判斷）、如如（tathata，事物的真實本性）、正智（samyan-jnana，正確的智慧）。 其中，『相』指的是所見到的顏色等形狀各自不同，這叫做『相』。依據這些『相』而建立瓶子等的名稱，說『這是這樣』、『這沒有不同』，這叫做『名』。施設各種名稱來顯示各種『相』以及心和心所法，這叫做『分別』。那些『名』和『相』畢竟不存在，只不過是虛妄的心輾轉分別出來的，像這樣觀察直到覺悟熄滅，這叫做『如如』。大慧！真實的、決定的、究竟的根本自性是可以獲得的，這就是『如如』的『相』。我和諸佛隨順證入，如實地開示演說它的真實『相』。如果能夠對此隨順悟解，遠離斷見和常見，不產生分別，進入自證的境界，超出外道和二乘的境界，這就叫做『正智』。大慧！這五種法，三自性（trisvabhava，遍計所執性、依他起性、圓成實性）、八識（astavijnana，眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）以及二無我（dvi-nairatmya，人無我、法無我），一切佛法都普遍地包含在其中了。大慧！對於這五法，你應該用自己的智慧巧妙地通達，也勸他人讓他們通達，通達這些之後，心就會堅定，不會隨他人而轉移。」 這時，世尊（Bhagavan，佛的稱號）再次說了偈頌： 『五法三自性，以及八種識；二種無我法，普攝於大乘。 名相及分別，二種自性攝；正智與如如，是則圓成相。』 這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）再次對佛說：『世尊！如經中所說，過去、未來、現在諸佛如恒河沙，這應當如何理解？是按照字面意思接受？還是另有含義？』 佛告訴大慧：『不要按照字面意思接受。大慧！三世諸佛並非像恒河沙那樣多。為什麼呢？如來是最殊勝的，超越一切世間，沒有可以與之相比的，不是比喻所能達到的，只是用少部分來作為比喻罷了。我因為凡夫愚人和各種外道等，內心總是執著于常與無常，'
【English Translation】 English version: The Pratyekabuddha (Solitary Buddha), the Tathagata (Thus Gone One), having personally realized the holy wisdom, all the positions and stages, all the Buddha-dharma are completely contained within these five dharmas. Furthermore, Mahamati (Great Wisdom)! These five dharmas are: lakshana (characteristics, appearance), nama (name), vikalpa (discrimination), tathata (suchness, reality as it is), and samyan-jnana (right knowledge, perfect wisdom). Among these, 'lakshana' refers to the various shapes and forms of what is seen, such as colors, each being distinct; this is called 'lakshana'. Based on these 'lakshanas', names such as 'bottle' are established, saying 'this is so', 'this is not different'; this is called 'nama'. Establishing various names to reveal the various 'lakshanas' as well as the mind and mental functions, this is called 'vikalpa'. Those 'names' and 'lakshanas' ultimately do not exist; they are merely the product of the mind's deluded discrimination, observing in this way until awakening ceases; this is called 'tathata'. Mahamati! The true, definite, ultimate, fundamental nature can be attained; this is the 'lakshana' of 'tathata'. I and all the Buddhas accord with and enter into this, revealing and expounding its true 'lakshana' as it is. If one can accord with and understand this, being free from annihilationism and eternalism, not generating discriminations, entering the realm of self-realization, and transcending the realms of the heretics and the two vehicles, this is called 'samyan-jnana'. Mahamati! These five dharmas, the three svabhavas (three natures: parikalpita-svabhava, paratantra-svabhava, parinishpanna-svabhava), the eight vijnanas (eight consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, alaya-consciousness), and the two nairatmyas (two non-selves: person non-self, dharma non-self), all the Buddha-dharma are universally contained within them. Mahamati! Regarding these five dharmas, you should skillfully understand them with your own wisdom, and also encourage others to understand them; having understood these, the mind will be firm and will not be swayed by others.' At that time, the Bhagavan (Blessed One) spoke again in verse: 'The five dharmas, the three svabhavas, and the eight kinds of consciousnesses; the two kinds of non-self dharmas, universally encompass the Mahayana. Name, lakshana, and discrimination, are encompassed by two svabhavas; right knowledge and suchness, are the perfected nature.' At that time, Mahamati Bodhisattva-Mahasattva (Great Wisdom Bodhisattva-Great Being) again said to the Buddha: 'Bhagavan! As it is said in the sutras, the Buddhas of the past, future, and present are like the sands of the Ganges River; how should this be understood? Should it be accepted literally, or is there another meaning?' The Buddha said to Mahamati: 'Do not accept it literally. Mahamati! The Buddhas of the three times are not like the sands of the Ganges River. Why? The Tathagata is the most supreme, surpassing all worlds; there is nothing equal to him, and he cannot be reached by metaphors; only a small part is used as a metaphor. I, because ordinary fools and various heretics, etc., their minds are always attached to permanence and impermanence,'
，惡見增長生死輪迴，令其厭離發勝悕望，言佛易成易可逢值；若言難遇如優曇華，彼便退怯不勤精進，是故我說如恒河沙。我復有時觀受化者，說佛難值如優曇華。大慧！優曇缽華無有曾見現見當見，如來則有已見當見。大慧！如是譬喻非說自法。自法者，內證聖智所行境界，世間無等過諸譬喻，一切凡愚不能信受。大慧！真實如來超心、意、意識所見之相，不可於中而立譬喻。然亦有時而為建立，言恒河沙等無有相違。大慧！譬如恒沙，龜魚象馬之所踐踏，不生分別恒凈無垢；如來聖智如彼恒河，力通自在以為其沙，外道龜魚競來擾亂，而佛不起一念分別。何以故？如來本願，以三昧樂普安眾生，如恒河沙無有愛憎無分別故。大慧！譬如恒沙是地自性，劫盡燒時燒一切地，而彼地大不捨本性，恒與火大俱時生故，諸凡愚人謂地被燒，而實不燒，火所因故；如來法身亦復如是，如恒河沙終不壞滅。大慧！譬如恒沙無有限量；如來光明亦復如是，為欲成就無量眾生，普照一切諸佛大會。大慧！譬如恒沙住沙自性，不更改變而作余物；如來亦爾，於世間中不生不滅，諸有生因悉已斷故。大慧！譬如恒沙取不知減投不見增；諸佛亦爾，以方便智成熟眾生無減無增。何以故？如來法身無有身故。大慧！以有身故而有滅壞，法
身無身故無滅壞。大慧！譬如恒沙，雖苦壓治欲求蘇油終不可得；如來亦爾，雖為眾生眾苦所壓，乃至蠢動未盡涅槃，欲令舍離於法界中，深心願樂亦不可得。何以故？具足成就大悲心故。大慧！譬如恒沙隨水而流非無水也；如來亦爾，所有說法莫不隨順涅槃之流，以是說言諸佛如來如恒河沙。大慧！如來說法不隨於趣，趣是壞義，生死本際不可得知，既不可知云何說趣？大慧！趣義是斷，凡愚莫知。」
大慧菩薩復白佛言：「若生死本際不可知者，云何眾生在生死中而得解脫？」
佛言：「大慧！無始虛偽過習因滅，了知外境自心所現，分別轉依名為解脫；非滅壞也，是故不得言無邊際。大慧！無邊際者，但是分別異名。大慧！離分別心無別眾生，以智觀察內外諸法，知與所知悉皆寂滅。大慧！一切諸法，唯是自心分別所見，不了知故分別心起，了心則滅。」
爾時世尊重說頌言：
「觀察諸導師， 譬如恒河沙； 非壞亦非趣， 是人能見佛。 譬如恒河沙， 悉離一切過； 而恒隨順流， 佛體亦如是。」
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿為我說一切諸法剎那壞相。何等諸法名有剎那？」
佛言：「諦聽！當爲汝說。大慧！一切法者，所謂：善法不
【現代漢語翻譯】 現代漢語譯本： 身無身故，也無滅壞。大慧（Mahamati，菩薩名）！譬如恒河沙，即使用力壓榨，想要從中得到蘇油，終究是不可能的；如來（Tathagata，佛的稱號）也是這樣，即使爲了眾生被各種痛苦所壓迫，乃至所有蠢動的生命都未完全進入涅槃（Nirvana，佛教術語，指解脫），想要讓如來舍離於法界（Dharmadhatu，宇宙萬法所依之處）中的深切願望和喜樂，也是不可能的。為什麼呢？因為如來具足成就了大悲心。大慧！譬如恒河沙隨水流淌，並非沒有水；如來也是這樣，所有說法沒有不順應涅槃之流的，因此說諸佛如來如恒河沙。大慧！如來說法不隨順於趣（Gati，輪迴的去處），趣是壞滅之義，生死根本的邊際不可得知，既然不可知，又怎麼能說趣呢？大慧！趣的意義是斷滅，凡夫愚人不知道這個道理。」
大慧菩薩又對佛說：「如果生死根本的邊際不可知，那麼眾生在生死輪迴中如何才能得到解脫呢？」
佛說：「大慧！無始以來的虛妄習氣之因滅除，了知外境是自心所顯現，轉變這種分別執著，就叫做解脫；不是滅壞。所以不能說沒有邊際。大慧！沒有邊際，只不過是分別執著的另一種說法。大慧！離開分別心，就沒有別的眾生，用智慧觀察內外諸法，知道能知和所知都寂滅。大慧！一切諸法，都只是自心分別所見，因為不瞭解這個道理，所以分別心才會生起，瞭解了心，分別心就滅除了。」
這時，世尊又說了偈頌：
『觀察諸導師， 譬如恒河沙； 非壞亦非趣， 是人能見佛。 譬如恒河沙， 悉離一切過； 而恒隨順流， 佛體亦如是。』
這時，大慧菩薩摩訶薩又對佛說：「世尊！希望您為我說說一切諸法剎那壞滅的相狀。哪些諸法可以稱為具有剎那生滅的特性？」
佛說：「仔細聽！我當爲你解說。大慧！一切法，所謂的善法不...
【English Translation】 English version: There is no body, therefore no death or destruction. Mahamati (name of a Bodhisattva)! It is like the sands of the Ganges; though pressed and treated harshly, one cannot obtain sesame oil from them. The Tathagata (title of the Buddha) is also like this; though oppressed by the sufferings of all beings, even until all sentient beings have not completely entered Nirvana (Buddhist term for liberation), it is impossible to make the Tathagata abandon the profound wishes and joys within the Dharmadhatu (the realm of all phenomena). Why? Because he has fully accomplished great compassion. Mahamati! It is like the sands of the Ganges flowing with the water, not without water; the Tathagata is also like this, all his teachings flow in accordance with Nirvana. Therefore, it is said that the Buddhas and Tathagatas are like the sands of the Ganges. Mahamati! The Tathagata's teachings do not follow the Gati (destinations of rebirth), for Gati means destruction. The ultimate boundary of birth and death cannot be known; since it cannot be known, how can one speak of Gati? Mahamati! The meaning of Gati is annihilation; foolish people do not understand this.'
Mahamati Bodhisattva again said to the Buddha, 'If the ultimate boundary of birth and death cannot be known, how can beings in the cycle of birth and death attain liberation?'
The Buddha said, 'Mahamati! When the cause of beginningless false habit-energy is extinguished, and one understands that external objects are manifestations of one's own mind, transforming this discrimination is called liberation; it is not destruction. Therefore, one cannot say there is no boundary. Mahamati! No boundary is just another name for discrimination. Mahamati! Apart from the discriminating mind, there are no other beings. Observing internal and external dharmas with wisdom, one knows that both the knower and the known are quiescent. Mahamati! All dharmas are only seen through the discrimination of one's own mind. Because one does not understand this, the discriminating mind arises; when one understands the mind, the discriminating mind ceases.'
At that time, the World Honored One spoke in verse:
'Observing all the guides, Like the sands of the Ganges; Neither destruction nor Gati, Such a person can see the Buddha. Like the sands of the Ganges, Completely free from all faults; And constantly flowing, The Buddha's body is also like this.'
At that time, Mahamati Bodhisattva Mahasattva again said to the Buddha, 'World Honored One! I wish you would tell me about the characteristics of the momentary destruction of all dharmas. Which dharmas can be called having the characteristic of momentary arising and ceasing?'
The Buddha said, 'Listen carefully! I will explain it to you. Mahamati! All dharmas, so-called good dharmas, not...
善法，有為法無為法，世間法出世間法，有漏法無漏法，有受法無受法。大慧！舉要言之，五取蘊法以心、意、意識習氣為因而得增長，凡愚於此而生分別，謂善不善。聖人現證三昧樂住，是則名為善無漏法。複次，大慧！善不善者，所謂八識。何等為八？謂如來藏名藏識，意及意識並五識身。大慧！彼五識身與意識俱，善不善相展轉差別相續不斷，無異體生生已即滅，不了于境自心所現，次第滅時別識生起，意識與彼五識共俱，取于種種差別形相，剎那不住，我說此等名剎那法。大慧！如來藏名藏識，所與意等諸習氣俱是剎那法，無漏習氣非剎那法，此非凡愚剎那論者之所能知。彼不能知一切諸法有是剎那非剎那故，彼計無為同諸法壞，墮于斷見。大慧！五識身非流轉，不受苦樂非涅槃因，如來藏受苦樂與因俱有生滅，四種習氣之所迷覆，而諸凡愚分別熏心，不能了知起剎那見。大慧！如金金剛佛之舍利，是奇特性終不損壞；若得證法有剎那者，聖應非聖，而彼聖人未曾非聖，如金金剛雖經劫住稱量不減。云何凡愚不解於我秘密之說，於一切法作剎那想？」
大慧菩薩復白佛言：「世尊常說六波羅蜜，若得滿足便成正覺。何等為六？云何滿足？」
佛言：「大慧！波羅蜜者，差別有三。所謂：世間、出
【現代漢語翻譯】 現代漢語譯本 善法包括有為法和無為法（有為法指因緣和合而成的法，無為法指不依賴因緣而存在的法），世間法和出世間法（世間法指輪迴中的法，出世間法指解脫輪迴的法），有漏法和無漏法（有漏法指有煩惱的法，無漏法指沒有煩惱的法），有受法和無受法（有受法指有感受的法，無受法指沒有感受的法）。 大慧（菩薩名）！總而言之，五取蘊法（色、受、想、行、識五種構成生命的要素，因執取而生煩惱）以心、意、意識的習氣為因而增長，凡夫愚人因此產生分別，認為有善有不善。聖人現證三昧（專注一境的禪定）的喜樂安住，這就叫做善的無漏法。 再者，大慧！善與不善，指的是八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）。哪八識呢？就是如來藏（清凈本性）又名藏識（儲存業種的識），意（末那識，執著自我）以及意識（分別判斷的識）和五識身（眼識、耳識、鼻識、舌識、身識）。 大慧！這五識身與意識共同作用，善與不善的現象互相差別，相續不斷，沒有不同的自體，生起后立即滅去，不瞭解所面對的境界是自己心識的顯現，次第滅去時，別的識生起，意識與那五識共同作用，取種種差別的形相，剎那不住，我說這些叫做剎那法（生滅迅速的法）。 大慧！如來藏又名藏識，與意等各種習氣共同存在，是剎那法，無漏的習氣不是剎那法，這不是凡夫愚人和剎那論者（認為一切法都是剎那生滅的人）所能理解的。他們不能瞭解一切諸法有的是剎那生滅，有的不是剎那生滅，因此他們認為無為法（不生不滅的法）和諸法一樣會壞滅，墮入斷見（認為一切都會斷滅的錯誤見解）。 大慧！五識身不是流轉的主體，不感受苦樂，不是涅槃（解脫）的原因，如來藏感受苦樂，與因共同存在，有生有滅，被四種習氣（我見、常見、斷見、有見）所迷惑覆蓋，而凡夫愚人分別熏習心識，不能瞭解，生起剎那的見解。 大慧！如同金、金剛、佛的舍利（遺骨），是奇特之物，終究不會損壞；如果證得的法有剎那生滅，聖人就應該會變成非聖人，但那些聖人從未變成非聖人，如同金、金剛，即使經過長久的時間，稱量也不會減少。為什麼凡夫愚人不理解我秘密的說法，對一切法都作剎那生滅的想呢？'
大慧菩薩又對佛說：'世尊常常說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），如果能夠圓滿，就能成就正覺（完全的覺悟）。什麼是六波羅蜜？怎樣才能圓滿呢？'
佛說：'大慧！波羅蜜有三種差別。就是：世間、出世間
【English Translation】 English version Good Dharmas include conditioned and unconditioned Dharmas (conditioned Dharmas refer to Dharmas that arise from the combination of causes and conditions, while unconditioned Dharmas refer to Dharmas that exist independently of causes and conditions), mundane and supramundane Dharmas (mundane Dharmas refer to Dharmas within Samsara, while supramundane Dharmas refer to Dharmas that liberate from Samsara), defiled and undefiled Dharmas (defiled Dharmas refer to Dharmas with afflictions, while undefiled Dharmas refer to Dharmas without afflictions), Dharmas with sensation and Dharmas without sensation (Dharmas with sensation refer to Dharmas with feelings, while Dharmas without sensation refer to Dharmas without feelings). Mahamati (name of a Bodhisattva)! In short, the five aggregates of clinging (form, feeling, perception, volition, and consciousness, the five elements that constitute life, which give rise to afflictions due to clinging) increase due to the habits of mind, thought, and consciousness. Ordinary fools therefore generate distinctions, considering some good and some not good. Sages directly realize the joy and abiding in Samadhi (one-pointed concentration), which is called good, undefiled Dharma. Furthermore, Mahamati! Good and not good refer to the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, and Alaya consciousness). What are the eight? They are the Tathagatagarbha (pure original nature), also known as the Alaya consciousness (storehouse consciousness), Manas (the clinging to self), and mind consciousness (discriminating consciousness) and the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses). Mahamati! These five consciousnesses and the mind consciousness work together. The phenomena of good and not good differ from each other, continue without interruption, have no different self-nature, arise and immediately cease. They do not understand that the objects they face are manifestations of their own minds. When they cease in succession, other consciousnesses arise. The mind consciousness and the five consciousnesses work together, grasping various different forms. They do not abide for an instant. I call these momentary Dharmas (Dharmas that arise and cease rapidly). Mahamati! The Tathagatagarbha, also known as the Alaya consciousness, exists together with various habits such as Manas, and is a momentary Dharma. Undefiled habits are not momentary Dharmas. This is not something that ordinary fools and those who believe in momentariness (those who believe that all Dharmas arise and cease in an instant) can understand. They cannot understand that some Dharmas are momentary and some are not. Therefore, they believe that unconditioned Dharmas (Dharmas that do not arise or cease) will perish like other Dharmas, falling into nihilistic views (the mistaken view that everything will be annihilated). Mahamati! The five consciousnesses are not the subject of transmigration, do not experience suffering and joy, and are not the cause of Nirvana (liberation). The Tathagatagarbha experiences suffering and joy, exists together with causes, arises and ceases, and is deluded and covered by the four habits (self-view, eternalism, nihilism, and substantialism). Ordinary fools cultivate their minds with distinctions, are unable to understand, and generate the view of momentariness. Mahamati! Like gold, Vajra (diamond), and the relics (remains) of the Buddha, they are extraordinary things that will never be destroyed. If the Dharma that is attained has momentary arising and ceasing, then a sage should become a non-sage. But those sages have never become non-sages, just like gold and Vajra, even after a long time, their weight will not decrease. Why do ordinary fools not understand my secret teachings and think of all Dharmas as momentary arising and ceasing?'
Mahamati Bodhisattva then said to the Buddha: 'World Honored One, you often speak of the six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom). If they can be perfected, one can attain perfect enlightenment (complete awakening). What are the six Paramitas? How can they be perfected?'
The Buddha said: 'Mahamati! There are three distinctions of Paramitas. They are: mundane, supramundane
世間、出世間上上。大慧！世間波羅蜜者，謂諸凡愚著我我所執取二邊，求諸有身貪色等境，如是修行檀波羅蜜、持戒、忍辱、精進、禪定，成就神通生於梵世。大慧！出世間波羅蜜者，謂聲聞緣覺執著涅槃希求自樂，如是修習諸波羅蜜。大慧！出世間上上波羅蜜者，謂菩薩摩訶薩于自心二法，了知惟是分別所現，不起妄想不生執著，不取色相，為欲利樂一切眾生，而恒修行檀波羅蜜；于諸境界不起分別，是則修行尸波羅蜜；即于不起分別之時，忍知能取所取自性，是則名為羼提波羅蜜；初中后夜勤修匪懈，隨順實解，不生分別，是則名為毗梨耶波羅蜜；不生分別，不起外道涅槃之見，是則名為禪波羅蜜；以智觀察心無分別不墮二邊，轉凈所依而不壞滅，獲于聖智內證境界，是則名為般若波羅蜜。」
爾時世尊重說頌曰：
「愚分別有為， 空無常剎那， 分別剎那義， 如河燈種子。 一切法不生， 寂靜無所作； 諸事性皆離， 是我剎那義。 生無間即滅， 不為凡愚說； 無間相續法， 諸趣分別起。 無明為其因， 心則從彼生； 未能了色來， 中間何所住？ 無間相續滅， 而有別心起； 不住於色時， 何所緣而生？ 若緣彼而起， 其因則虛
【現代漢語翻譯】 現代漢語譯本：大慧（Mahamati，菩薩名）！世間和出世間都有上上的境界。大慧！世間的波羅蜜（paramita，到彼岸），是指那些凡夫愚人執著于『我』和『我所』，執取二邊，貪求有身之樂，貪戀色等境界，像這樣修行佈施波羅蜜（dana-paramita）、持戒、忍辱、精進、禪定，成就神通而生於梵天世界。大慧！出世間的波羅蜜，是指聲聞（sravaka，聽聞佛法而悟道者）和緣覺（pratyekabuddha，不依師教，觀因緣而悟道者）執著于涅槃（nirvana，寂滅）而希求自身的安樂，像這樣修習各種波羅蜜。大慧！出世間上上的波羅蜜，是指菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）對於自心所現的二法，了知這僅僅是分別所顯現的，不生起虛妄的念頭，不產生執著，不執取色相，爲了利益和安樂一切眾生，而恒常修行佈施波羅蜜；對於各種境界不起分別，這就是修行持戒波羅蜜；就在不起分別的時候，忍知能取和所取的自性本空，這就叫做忍辱波羅蜜（ksanti-paramita）；從初夜到后夜都勤奮修習而不懈怠，隨順真實的理解，不生起分別，這就叫做精進波羅蜜（virya-paramita）；不生起分別，不起外道對於涅槃的錯誤見解，這就叫做禪定波羅蜜（dhyana-paramita）；用智慧觀察，心無分別，不落入二邊，轉化清凈所依而不使其壞滅，獲得聖智的內在證悟境界，這就叫做般若波羅蜜（prajna-paramita）。'
這時，世尊又說了偈頌：
『愚人分別有為法，認為空、無常、剎那生滅； 分別剎那生滅的意義，就像河流、燈焰和種子一樣。 一切法本來不生，是寂靜的，沒有造作； 諸法的自性都是遠離的，這就是我所說的剎那生滅的意義。 生起之後立即滅去，這種道理不是為凡夫愚人說的； 無間斷的相續之法，是諸趣（gati，眾生輪迴的去處）分別產生的。 無明（avidya，對事物真相的迷惑）是它的原因，心就從那裡產生； 還沒有了達色（rupa，物質現象）的來源，中間又住在哪裡呢？ 無間斷的相續滅去，卻有別的心生起； 不住在色的時候，又緣著什麼而生起呢？ 如果緣著那個而生起，那麼它的原因就是虛妄的了。』
【English Translation】 English version: Mahamati (name of a Bodhisattva)! There are supreme states in both the mundane and supramundane realms. Mahamati! The worldly paramitas (paramita, perfection, going to the other shore) refer to those ordinary, foolish people who cling to 'self' and 'what belongs to self,' grasping at the two extremes, seeking pleasure in having a body, craving objects such as forms. They cultivate giving (dana-paramita), morality, patience, diligence, and meditation in this way, achieving supernatural powers and being born in the Brahma world. Mahamati! The supramundane paramitas refer to the Sravakas (sravaka, one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (pratyekabuddha, one who attains enlightenment independently) who cling to Nirvana (nirvana, cessation) and seek their own pleasure, cultivating the various paramitas in this way. Mahamati! The supreme supramundane paramitas refer to the Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great bodhisattva) who, regarding the two dharmas (dharma, teachings, phenomena) that appear in their own minds, know that they are merely manifestations of discrimination. They do not give rise to false thoughts, do not generate attachments, do not grasp at forms, and constantly cultivate giving for the benefit and happiness of all beings. They do not give rise to discrimination towards any realm, and this is cultivating the paramita of morality (sila-paramita). At the very moment of not giving rise to discrimination, they patiently know the self-nature of the grasper and the grasped as empty, and this is called the paramita of patience (ksanti-paramita). From the beginning of the night to the end, they diligently cultivate without懈怠, following the true understanding, not giving rise to discrimination, and this is called the paramita of diligence (virya-paramita). Not giving rise to discrimination, not giving rise to the heretical views of Nirvana, and this is called the paramita of meditation (dhyana-paramita). Observing with wisdom, the mind is without discrimination, not falling into the two extremes, transforming the pure basis without destroying it, and attaining the inner realization of the sacred wisdom, and this is called the paramita of wisdom (prajna-paramita).'
At that time, the World Honored One spoke in verse:
'Fools discriminate conditioned dharmas, believing in emptiness, impermanence, and momentary arising and ceasing; Discriminating the meaning of momentary arising and ceasing, like a river, a lamp flame, and a seed. All dharmas are originally unborn, they are tranquil, without action; The self-nature of all things is detached, this is the meaning of momentary arising and ceasing that I speak of. Arising and immediately ceasing, this principle is not spoken for ordinary fools; The uninterrupted succession of dharmas arises from the discriminations of the various destinies (gati, realms of existence). Ignorance (avidya, delusion about the true nature of things) is its cause, and the mind arises from there; Before understanding the source of form (rupa, material phenomena), where does it reside in between? The uninterrupted succession ceases, yet another mind arises; When not abiding in form, what does it arise in dependence upon? If it arises in dependence upon that, then its cause is false.'
妄； 因妄體不成， 云何剎那滅？ 修行者正受， 金剛佛舍利； 及以光音宮， 世間不壞事。 如來圓滿智， 及比丘證得； 諸法性常住， 云何見剎那？ 干城幻等色， 何故非剎那？ 大種無實性， 云何說能造？」
大乘入楞伽經卷第五 大正藏第 16 冊 No. 0672 大乘入楞伽經
大乘入楞伽經卷第六
大周于闐國三藏法師實叉難陀奉 敕譯
變化品第七
爾時大慧菩薩摩訶薩復白佛言：「世尊！如來何故授阿羅漢阿耨多羅三藐三菩提記？何故復說無般涅槃法眾生得成佛道？又何故說從初得佛至般涅槃，于其中間不說一字？又言如來常在於定無覺無觀；又言佛事皆是化作；又言諸識剎那變壞；又言金剛神常隨衛護；又言前際不可知而說有般涅槃；又現有魔及以魔業；又有餘報，謂；旃遮婆羅門女，孫陀利外道女，及空缽而還等事，世尊既有如是業障，云何得成一切種智？既已成於一切種智，云何不離如是諸過？」
佛言：「諦聽！當爲汝說。大慧！我為無餘涅槃界故，密勸令彼修菩薩行，此界他土有諸菩薩，心樂求于聲聞涅槃，令舍是心進修大行，故作是說。又變化佛與化聲聞而授記別，非法性佛。大慧！授聲聞
【現代漢語翻譯】 現代漢語譯本 妄： 因為虛妄的本體並不成立，怎麼會有剎那間的生滅呢？ 修行者真正證悟時，會出現金剛佛舍利（堅固不壞的佛骨）， 以及光音天宮（色界天之一），這些都是世間不壞的事物。 如來的圓滿智慧，以及比丘（出家修行的男性佛教徒）所證得的， 諸法的本性是恒常存在的，怎麼能見到剎那生滅呢？ 如海市蜃樓、幻術等顯現的景象，為什麼不是剎那生滅的呢？ 地、水、火、風四大種沒有真實的自性，怎麼能說它們能造作萬物呢？」
《大乘入楞伽經》卷第五 大正藏第 16 冊 No. 0672 《大乘入楞伽經》
《大乘入楞伽經》卷第六
大周于闐國三藏法師實叉難陀（唐代于闐國僧人，精通佛經翻譯）奉 敕譯
變化品第七
這時，大慧菩薩摩訶薩（具有大智慧、大覺悟的菩薩）再次對佛說：「世尊！如來為什麼給阿羅漢（斷盡煩惱，證得解脫的聖者）授阿耨多羅三藐三菩提（無上正等正覺，即成佛）的記別（預言）？為什麼又說沒有般涅槃（入滅，佛教指死亡）的法性的眾生能夠成就佛道？又為什麼說從最初成佛到般涅槃，在這期間不說一個字？又說如來常常處於禪定之中，沒有覺知和觀想；又說佛所做的事都是化現出來的；又說諸識（眼識、耳識等）剎那間變壞；又說金剛神（護法神）常常隨身衛護；又說過去的事情不可知，卻說有般涅槃；又現在有魔（障礙修行的惡勢力）以及魔的作為；又有剩餘的業報，比如旃遮婆羅門女（誹謗佛陀的女子），孫陀利外道女（被外道利用陷害佛陀的女子），以及空缽而還（佛陀托缽乞食卻空缽而歸）等事，世尊既然有這樣的業障，怎麼能夠成就一切種智（佛陀所具有的對一切事物徹底瞭解的智慧）？既然已經成就了一切種智，為什麼不能脫離這些過失呢？」
佛說：「仔細聽！我將為你解說。大慧！我是爲了讓眾生進入沒有剩餘的涅槃境界，才秘密勸導他們修行菩薩行。在這個世界和其他世界，有一些菩薩，內心喜歡追求聲聞（聽聞佛法而修行的）的涅槃，爲了讓他們捨棄這種想法，進而修習大乘的菩薩行，所以才這樣說。而且是變化出來的佛給變化出來的聲聞授記別，而不是法性佛（佛的真如法身）授記別。大慧！給聲聞
【English Translation】 English version Delusion: Because the substance of delusion is not established, How can there be momentary extinction? When practitioners attain true realization, There appear Vajra Buddha relics (indestructible Buddha remains); And the palaces of the Abhasvara heaven (a heaven in the realm of form), These are indestructible things in the world. The Tathagata's (Buddha's) perfect wisdom, And what the Bhikshus (ordained male Buddhist monks) attain; The nature of all dharmas (teachings, phenomena) is constant, How can one see momentariness? Illusions like mirages and magical creations, Why are they not momentary? The great elements (earth, water, fire, wind) have no real substance, How can it be said that they can create?」
Lankavatara Sutra, Volume 5 Taisho Tripitaka Volume 16, No. 0672 Lankavatara Sutra
Lankavatara Sutra, Volume 6
Translated by Tripiṭaka Master Śikṣānanda (a monk from Khotan proficient in Buddhist scripture translation during the Tang Dynasty) of the Great Zhou Khotan Kingdom, by Imperial Decree
Chapter 7: Transformation
At that time, Mahamati Bodhisattva-Mahasattva (a Bodhisattva with great wisdom and great enlightenment) again said to the Buddha: 'World Honored One! Why does the Tathagata (Buddha) give predictions of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment, i.e., Buddhahood) to Arhats (saints who have extinguished all afflictions and attained liberation)? Why do you also say that sentient beings without the nature of Parinirvana (final extinction, death in Buddhism) can attain Buddhahood? And why do you say that from the initial attainment of Buddhahood to Parinirvana, not a single word is spoken in between? And you also say that the Tathagata is always in Samadhi (meditative state), without awareness or contemplation; and you also say that the Buddha's actions are all transformations; and you also say that all the Vijnanas (consciousness, such as eye-consciousness, ear-consciousness, etc.) change and decay in an instant; and you also say that Vajra deities (protective deities) always guard and protect; and you also say that the past is unknowable, yet you speak of Parinirvana; and there are also demons (evil forces that obstruct practice) and demonic actions; and there are also remaining karmic retributions, such as Ciñcā-māṇavikā (a woman who slandered the Buddha), Sundari the heretical woman (a woman used by heretics to frame the Buddha), and returning with an empty bowl (the Buddha returning with an empty begging bowl), etc. Since the World Honored One has such karmic obstacles, how can you attain Sarvajñāna (the Buddha's wisdom of completely understanding all things)? Since you have already attained Sarvajñāna, why can't you be free from these faults?'
The Buddha said: 'Listen carefully! I will explain it to you. Mahamati! It is because I want sentient beings to enter the realm of Nirvana without remainder that I secretly encourage them to practice the Bodhisattva path. In this world and other worlds, there are some Bodhisattvas who are fond of seeking the Nirvana of the Sravakas (those who practice by hearing the Buddha's teachings), so in order to make them abandon this idea and advance to practice the Mahayana Bodhisattva path, I say this. Moreover, it is the transformation Buddha who gives predictions to the transformation Sravakas, not the Dharmakaya Buddha (the Buddha's true nature body). Mahamati! Giving to Sravakas
記是秘密說。大慧！佛與二乘無差別者，據斷惑障解脫一味，非謂智障，智障要見法無我性乃清凈故。煩惱障者，見人無我意識舍離，是時初斷藏識習滅，法障解脫方得永凈。大慧！我依本住法作是密語，非異前佛，后更有說，先具如是諸文字故。大慧！如來正知無有妄念，不待思慮然後說法，如來久已斷四種習，離二種死、除二種障。大慧！意及意識眼識等七，習氣為因是剎那性，離無漏善非流轉法。大慧！如來藏者，生死流轉及是涅槃苦樂之因，凡愚不知妄著于空。大慧！變化如來，金剛力士常隨衛護，非真實佛。真實如來離諸限量，二乘外道所不能知，住現法樂成就智忍，不假金剛力士所護。一切化佛不從業生，非即是佛亦非非佛，譬如陶師眾事和合而有所作，化佛亦爾，眾相具足而演說法，然不能說自證聖智所行之境。
「複次，大慧！諸凡愚人見六識滅起于斷見，不了藏識起于常見。大慧！自心分別是其本際，故不可得，離此分別即得解脫，四種習斷離一切過。」
爾時世尊重說頌言：
「三乘及非乘， 無有佛涅槃； 悉授如來記， 說離眾過惡。 成就究竟智， 及無餘涅槃； 誘進怯劣人， 依此密意說。 諸佛所得智， 演說如是道； 惟此更非余， 故彼
【現代漢語翻譯】 現代漢語譯本： 這是秘密的說法。大慧（Mahamati，菩薩名）！佛與聲聞、緣覺二乘在斷除煩惱障而獲得解脫上沒有差別，但不是說在智障上也沒有差別，智障需要見到法的無我性才能清凈。煩惱障，是見到人無我，意識舍離，這時才初步斷除藏識（Alaya-vijñana，第八識，含藏一切種子）的習氣，習氣滅除，法障解脫才能永遠清凈。大慧！我依據本住法（Dharmadhatu，法界）而說這些秘密的話，與之前的佛沒有不同，之後還有其他的說法，因為之前已經具備了這些文字。大慧！如來（Tathagata，佛的稱號之一）具有正知，沒有妄念，不需要經過思慮然後才說法，如來早就已經斷除了四種習氣，脫離了兩種死（分段生死和變易生死），除去了兩種障礙（煩惱障和所知障）。大慧！意（Manas，末那識，第七識）以及意識（Vijnana，第六識）、眼識等七識，以習氣為因，是剎那生滅的，脫離了無漏善法就不是流轉之法。大慧！如來藏（Tathagatagarbha，如來法身）是生死流轉以及涅槃苦樂的原因，凡夫愚人不知道，妄自執著于空。大慧！變化如來，有金剛力士常常跟隨衛護，不是真實的佛。真實的如來脫離了一切過失，聲聞、緣覺二乘和外道所不能瞭解，安住于現法樂，成就了智忍（Kshanti，安忍），不需要金剛力士的衛護。一切化佛不是從業力所生，不是即是佛，也不是非佛，譬如陶師用各種材料和合而有所製作，化佛也是這樣，各種相好具足而演說佛法，然而不能說自己證悟的聖智所行之境界。
『再次，大慧！那些凡夫愚人見到六識（眼識、耳識、鼻識、舌識、身識、意識）的滅起，就產生斷滅見，不瞭解藏識，就產生常見。大慧！自心分別就是其根本，所以不可得，離開這種分別就能得到解脫，四種習氣斷除，就能脫離一切過失。』
這時世尊又說了偈頌：
『三乘以及非乘，沒有佛的涅槃； 都授予如來的授記，說脫離各種過惡。 成就究竟的智慧，以及無餘涅槃； 誘導怯弱的人前進，依據這個秘密的意義說。 諸佛所得到的智慧，演說這樣的道路； 只有這個，沒有其他的，所以他們……』
【English Translation】 English version: This is a secret saying. Mahamati (a Bodhisattva)! There is no difference between the Buddha and the two vehicles (Shravakas and Pratyekabuddhas) in terms of liberation from the afflictive obscurations, but this does not mean there is no difference in terms of the cognitive obscurations. Cognitive obscurations require seeing the selflessness of dharmas to be purified. Afflictive obscurations are abandoned when one sees the selflessness of persons and relinquishes consciousness. At this time, the habitual tendencies of the Alaya-vijñana (storehouse consciousness, the eighth consciousness containing all seeds) are initially severed, and only when the obscurations of dharmas are liberated can they be permanently purified. Mahamati! I speak these secret words based on the Dharmadhatu (the realm of reality), and I am no different from the Buddhas before me. There will be other sayings later, because these words were already present before. Mahamati! The Tathagata (one of the titles of the Buddha) has perfect knowledge and no deluded thoughts. He does not need to think before speaking. The Tathagata has long since severed the four kinds of habitual tendencies, escaped the two kinds of death (death by segments and death by transformation), and removed the two kinds of obscurations (afflictive obscurations and cognitive obscurations). Mahamati! Manas (the seventh consciousness), as well as Vijnana (the sixth consciousness), eye consciousness, and the other seven consciousnesses, are momentary in nature because of habitual tendencies. Apart from undefiled virtue, they are not the law of transmigration. Mahamati! The Tathagatagarbha (the womb of the Tathagata, the Buddha-nature) is the cause of samsaric transmigration and the suffering and joy of Nirvana. Foolish people do not know this and falsely cling to emptiness. Mahamati! Emanation bodies of the Tathagata are constantly guarded by Vajra warriors, but they are not the real Buddha. The real Tathagata is free from all faults and cannot be understood by the two vehicles (Shravakas and Pratyekabuddhas) and non-Buddhists. He abides in the bliss of the present Dharma, has achieved the Kshanti (patience) of wisdom, and does not need the protection of Vajra warriors. All emanation Buddhas are not born from karma, and they are neither the Buddha nor not the Buddha. Just as a potter combines various materials to make something, so too are emanation Buddhas. They are complete with all the marks and speak the Dharma, but they cannot speak of the realm of self-realized wisdom.
『Furthermore, Mahamati! Those foolish people, seeing the cessation and arising of the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), develop a nihilistic view. Not understanding the Alaya-vijñana, they develop an eternalistic view. Mahamati! Discrimination by one's own mind is its origin, so it is unattainable. By abandoning this discrimination, one can attain liberation. When the four kinds of habitual tendencies are severed, one can escape all faults.』
At that time, the World Honored One spoke these verses:
『The three vehicles and non-vehicles, there is no Nirvana of the Buddha; All are given the prediction of the Tathagata, speaking of escaping all faults and evils. Achieving ultimate wisdom, and Nirvana without remainder; Guiding the timid to advance, speaking according to this secret meaning. The wisdom attained by all the Buddhas, expounds such a path; Only this, and nothing else, therefore they...』
無涅槃。 欲色有諸見， 如是四種習； 意識所從生， 藏意亦在中。 見意識眼等， 無常故說斷； 迷意藏起常， 邪智謂涅槃。」
大乘入楞伽經斷食肉品第八
爾時大慧菩薩摩訶薩復白佛言：「世尊！愿為我說食不食肉功德過失，我及諸菩薩摩訶薩知其義已，為未來現在報習所熏食肉眾生而演說之，令舍肉味求於法味；於一切眾生起大慈心，更相親愛如一子想，住菩薩地得阿耨多羅三藐三菩提；或二乘地暫時止息，究竟當成無上正覺。世尊！路迦耶等諸外道輩，起有無見執著斷常，尚有遮禁不聽食肉，何況如來、應、正等覺，大悲含育世所依怙，而許自他俱食肉耶？善哉世尊！具大慈悲哀愍世間，等觀眾生猶如一子，愿為解說食肉過惡、不食功德，令我及與諸菩薩等，聞已奉行廣為他說。」
爾時大慧菩薩重說頌言：
「菩薩摩訶薩， 志求無上覺； 酒肉及與蔥， 為食為不食？ 愚夫貪嗜肉， 臭穢無名稱； 與彼惡獸同， 云何而可食？ 食者有何過？ 不食有何德？ 惟愿最勝尊， 為我具開演。」
爾時佛告大慧菩薩摩訶薩言：「大慧！諦聽！諦聽！善思念之。吾當為汝分別解說。大慧！一切諸肉有無量緣，菩薩于中當生悲
【現代漢語翻譯】 現代漢語譯本 無涅槃。 欲界、色界存在各種見解，這四種是常見的習性；意識從這些見解產生，深藏的意念也包含在其中。認為見解、意識、眼等是無常的，所以說要斷除；迷惑于意念和深藏的意念，認為它們是常存的，這種邪惡的智慧就叫做涅槃（Nirvana，解脫）。
《大乘入楞伽經·斷食肉品》第八
這時，大慧菩薩摩訶薩（Mahasattva，偉大的菩薩）再次對佛說：『世尊！請您為我講解食用肉和不食用肉的功德和過失，我和各位菩薩摩訶薩瞭解其中的意義后，可以為未來和現在被業習薰染而喜歡吃肉的眾生演說，讓他們捨棄肉的味道而追求佛法的味道；對一切眾生生起大慈悲心，互相親愛如同對待自己的孩子一樣，安住于菩薩的境界，獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）；或者在二乘的境界暫時停留休息，最終應當成就無上正覺。世尊！路迦耶（Lokāyata，順世論）等各種外道，生起有和無的見解，執著于斷滅和常存，尚且還有遮禁，不允許吃肉，更何況如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正等覺（Samyaksambuddha，佛的稱號之一），具有大悲心，含育世間，是世間的依靠，怎麼會允許自己和他人一起吃肉呢？太好了，世尊！您具有大慈悲心，哀憐世間，平等看待眾生如同自己的孩子一樣，請您為我們解說吃肉的過惡和不吃肉的功德，讓我以及各位菩薩等，聽了之後奉行，並廣泛地為他人宣說。』
這時，大慧菩薩（Mahasattva，偉大的菩薩）再次用偈頌說道：
『菩薩摩訶薩（Mahasattva，偉大的菩薩），立志追求無上覺悟；酒、肉以及蔥，是應該食用還是不應該食用？愚蠢的人貪圖肉的味道，肉是臭穢的，沒有好的名聲；和那些惡獸一樣，怎麼可以食用呢？食用肉有什麼過失？不食用肉有什麼功德？希望最尊貴的佛，為我詳細地開示。』
這時，佛告訴大慧菩薩摩訶薩（Mahasattva，偉大的菩薩）說：『大慧！仔細聽！仔細聽！好好地思考。我將為你分別解說。大慧！一切的肉都有無量的因緣，菩薩應當對這些肉生起悲憫之心。
【English Translation】 English version No Nirvana. Various views exist in the desire realm and the form realm; these four are common habits; consciousness arises from these views, and the hidden intentions are also contained within. Considering views, consciousness, eyes, etc., as impermanent, it is said that they should be cut off; being deluded by intentions and hidden intentions, believing them to be permanent, this evil wisdom is called Nirvana (Nirvana, liberation).
《Laṅkāvatāra Sūtra, Chapter Eight on Abstaining from Meat》
At that time, Mahamati Bodhisattva-Mahasattva (Mahasattva, great Bodhisattva) said to the Buddha again: 'World Honored One! Please explain to me the merits and demerits of eating and not eating meat. After I and the Bodhisattva-Mahasattvas understand the meaning, we can explain it to sentient beings in the future and present who are fond of eating meat due to the influence of karmic habits, so that they abandon the taste of meat and pursue the taste of Dharma; generate great compassion for all sentient beings, love each other as if they were their own children, abide in the realm of Bodhisattvas, and attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment); or temporarily stop and rest in the realm of the Two Vehicles, and ultimately achieve unsurpassed perfect enlightenment. World Honored One! The Lokāyata (Lokāyata, materialism) and other heretics, who give rise to views of existence and non-existence, and are attached to annihilation and permanence, still have prohibitions and do not allow eating meat, let alone the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one of the titles of the Buddha), Samyaksambuddha (Samyaksambuddha, one of the titles of the Buddha), who has great compassion, nurtures the world, and is the refuge of the world, how could he allow himself and others to eat meat together? Excellent, World Honored One! You have great compassion, pity the world, and treat sentient beings equally as if they were your own children. Please explain to us the evils of eating meat and the merits of not eating meat, so that I and the Bodhisattvas can hear and practice it, and widely preach it to others.'
At that time, Mahamati Bodhisattva (Mahasattva, great Bodhisattva) again spoke in verse:
'Bodhisattva-Mahasattvas (Mahasattva, great Bodhisattva), aspire to seek unsurpassed enlightenment; should wine, meat, and onions be eaten or not eaten? Foolish people are greedy for the taste of meat, which is smelly and has no good reputation; like those evil beasts, how can it be eaten? What are the faults of eating meat? What are the merits of not eating meat? May the most honored Buddha explain it to me in detail.'
At that time, the Buddha said to Mahamati Bodhisattva-Mahasattva (Mahasattva, great Bodhisattva): 'Mahamati! Listen carefully! Listen carefully! Think about it carefully. I will explain it to you separately. Mahamati! All meat has countless causes and conditions, and Bodhisattvas should generate compassion for these meats.
愍，不應啖食，我今為汝說其少分。大慧！一切眾生從無始來，在生死中輪迴不息，靡不曾作父母兄弟男女眷屬，乃至朋友親愛侍使，易生而受鳥獸等身，云何于中取之而食？大慧！菩薩摩訶薩觀諸眾生同於己身，念肉皆從有命中來，云何而食？大慧！諸羅剎等聞我此說尚應斷肉，況樂法人。大慧！菩薩摩訶薩在在生處，觀諸眾生皆是親屬，乃至慈念如一子想，是故不應食一切肉。大慧！衢路市肆諸賣肉人，或將犬馬人牛等肉，為求利故而販鬻之，如是雜穢云何可食？
「大慧！一切諸肉皆是精血污穢所成，求清凈人，云何取食？大慧！食肉之人眾生見之悉皆驚怖，修慈心者云何食肉？大慧！譬如獵師及旃陀羅，捕魚網鳥諸惡人等，狗見驚吠獸見奔走，空飛水住一切眾生，若有見之咸作是念：『此人氣息猶如羅剎，今來至此必當殺我。』為護命故悉皆走避。食肉之人亦復如是，是故菩薩為修慈行不應食肉。大慧！夫食肉者，身體臭穢惡名流佈，賢聖善人不用親狎，是故菩薩不應食肉。大慧！夫血肉者，眾仙所棄群聖不食，是故菩薩不應食肉。大慧！菩薩為護眾生信心，令于佛法不生譏謗，以慈愍故不應食肉。大慧！若我弟子食啖于肉，令諸世人悉懷譏謗，而作是言：『云何沙門修凈行人，棄捨天仙所食之味，猶
【現代漢語翻譯】 現代漢語譯本： 『大慧（Mahamati），不應該吃肉，我現在為你略說其中的道理。大慧！一切眾生從無始以來，在生死中輪迴不息，沒有誰不曾做過你的父母兄弟姐妹眷屬，乃至朋友親愛侍者，死後容易轉生而承受鳥獸等身，怎麼能從它們之中取來吃呢？大慧！菩薩摩訶薩觀察一切眾生都和自己一樣，想到肉都來自有生命的身體，怎麼能吃呢？大慧！那些羅剎聽到我這樣說尚且應該斷肉，何況是喜愛佛法的人呢。大慧！菩薩摩訶薩在生生世世，觀察一切眾生都是自己的親屬，乃至以慈悲之心念及他們，如同看待自己的孩子一樣，所以不應該吃一切肉。大慧！在道路市場店舖里那些賣肉的人，或者將狗馬人牛等的肉，爲了求取利益而販賣，這樣混雜污穢的肉怎麼可以吃呢？』
『大慧！一切的肉都是由精血污穢所形成的，追求清凈的人，怎麼能取來吃呢？大慧！吃肉的人，眾生看見了都會驚恐害怕，修習慈悲心的人怎麼能吃肉呢？大慧！譬如獵人以及旃陀羅（Candala，印度種姓制度中從事被認為不潔職業的階級），捕魚網鳥等各種惡人，狗看見了會驚叫，野獸看見了會逃跑，空中的飛鳥，水裡的生物，一切眾生，如果看見了他們都會這樣想：『這個人氣息猶如羅剎（Rakshasa，惡鬼），現在來到這裡必定要殺我。』爲了保護自己的生命都逃走了。吃肉的人也是這樣，所以菩薩爲了修習慈悲的行為不應該吃肉。大慧！吃肉的人，身體臭穢，惡名遠揚，賢聖善人都不願意親近，所以菩薩不應該吃肉。大慧！血肉這種東西，眾仙所拋棄，眾聖人不吃，所以菩薩不應該吃肉。大慧！菩薩爲了守護眾生的信心，使他們對於佛法不產生譏諷誹謗，因為慈悲憐憫的緣故不應該吃肉。大慧！如果我的弟子吃肉，會讓世人譏諷誹謗，而這樣說：『為什麼這些沙門（Sramana，出家修行者）修習清凈行的人，捨棄天仙所吃的美味，卻還』
【English Translation】 English version: 『Mahamati, one should not eat meat. I will now explain a small portion of the reasons to you. Mahamati, all sentient beings, from beginningless time, have been endlessly transmigrating in samsara (cycle of birth and death). There is no one who has not been your parents, siblings, male or female relatives, even friends, loved ones, or servants. They are easily reborn and take the bodies of birds and beasts. How can you take them and eat them? Mahamati, Bodhisattva-Mahasattvas (great enlightened beings) view all sentient beings as the same as themselves, and they think that meat all comes from living beings. How can they eat it? Mahamati, even Rakshasas (demons) should give up meat upon hearing my words, let alone those who delight in the Dharma (Buddhist teachings). Mahamati, Bodhisattva-Mahasattvas, in every place they are born, view all sentient beings as their relatives, and they cherish them with compassion as if they were their own children. Therefore, they should not eat any meat. Mahamati, those meat sellers in the streets and markets, sell the meat of dogs, horses, humans, cattle, etc., for the sake of profit. How can such mixed and impure things be eaten?』
『Mahamati, all meat is made of impure blood and fluids. How can those who seek purity take it and eat it? Mahamati, when sentient beings see meat-eaters, they are all terrified. How can those who cultivate loving-kindness eat meat? Mahamati, for example, hunters and Candalas (outcastes in the Indian caste system who perform impure tasks), those evil people who catch fish and net birds, etc., dogs bark in fear when they see them, and beasts run away. All sentient beings, whether flying in the sky or living in the water, if they see them, they all think: 『This person's breath is like a Rakshasa (demon). Now that he has come here, he will surely kill me.』 To protect their lives, they all flee. Meat-eaters are also like this. Therefore, Bodhisattvas should not eat meat in order to cultivate the practice of loving-kindness. Mahamati, those who eat meat have foul-smelling bodies and a bad reputation spreads. Virtuous and wise people do not associate with them. Therefore, Bodhisattvas should not eat meat. Mahamati, blood and meat are rejected by the sages and not eaten by the saints. Therefore, Bodhisattvas should not eat meat. Mahamati, Bodhisattvas, in order to protect the faith of sentient beings and prevent them from criticizing or slandering the Buddha Dharma, should not eat meat out of compassion. Mahamati, if my disciples eat meat, it will cause the world to criticize and slander, saying: 『Why do these Sramanas (wandering ascetics) who cultivate pure conduct abandon the delicious flavors eaten by gods and immortals, and still』
如惡獸食肉滿腹遊行世間，令諸眾生悉懷驚怖，壞清凈行失沙門道。』是故當知佛法之中無調伏行，菩薩慈愍為護眾生，令不生於如是之心，不應食肉。大慧！如燒人肉其氣臭穢，與燒余肉等無差別，云何于中有食不食？是故一切樂清凈者不應食肉。大慧！諸善男女冢間樹下阿蘭若處寂靜修行，或住慈心或持咒術，或求解脫或趣大乘，以食肉故，一切障礙不得成就，是故菩薩欲利自他不應食肉。大慧！夫食肉者，見其形色則已生於貪滋味心，菩薩慈念一切眾生猶如己身，云何見之而作食想？是故菩薩不應食肉。大慧！夫食肉者諸天遠離，口氣常臭，睡夢不安覺已憂悚，夜叉惡鬼奪其精氣，心多驚怖，食不知足，增長疾病易生瘡癬，恒被諸蟲之所唼食，不能于食深生厭離。大慧！我常說言：『凡所食啖作子肉想。』餘食尚然，云何而聽弟子食肉。大慧！肉非美好、肉不清凈，生諸罪惡敗諸功德，諸仙聖人之所棄捨，云何而許弟子食耶？若言許食，此人謗我。
「大慧！凈美食者，應知則是粳米粟米大小麥豆蘇油石蜜，如是等類，此是過去諸佛所許，我所稱說。我種性中諸善男女，心懷凈信久植善根，于身命財不生貪著，慈愍一切猶如己身，如是之人之所應食，非諸惡習虎狼性者心所愛重。
「大慧！過去有
【現代漢語翻譯】 現代漢語譯本： 『就像兇猛的野獸吃飽了肉，在世間行走，讓所有眾生都心懷驚恐，破壞清凈的修行，喪失沙門的道行。』因此應當知道，佛法之中沒有調伏的行為，菩薩慈悲憐憫，爲了保護眾生，使他們不產生這樣的想法，不應該吃肉。大慧（菩薩名）！就像焚燒人肉，那氣味臭穢，與焚燒其他肉類沒有什麼差別，怎麼能說其中有可以吃和不可以吃的呢？因此一切喜歡清凈的人都不應該吃肉。大慧！那些善良的男女在墳墓間、樹下、寂靜的處所修行，或者安住于慈悲之心，或者持誦咒語，或者求解脫，或者趨向大乘，因為吃肉的緣故，一切障礙都不能成就，因此菩薩想要利益自己和他人，不應該吃肉。大慧！吃肉的人，見到肉的形狀顏色，就已經生起貪圖滋味的心，菩薩慈悲憐憫一切眾生，如同自己一樣，怎麼能見到肉就產生想吃的念頭呢？因此菩薩不應該吃肉。大慧！吃肉的人，諸天遠離，口中常有臭氣，睡覺不安穩，醒來后憂愁恐懼，夜叉惡鬼奪取他的精氣，心中多有驚恐，吃東西不知滿足，增長疾病，容易生瘡癬，經常被各種蟲子叮咬，不能對食物深深地產生厭惡和遠離之心。大慧！我常常說：『凡是所吃的食物，都應當作是吃自己孩子的肉一樣。』其他的食物尚且如此，怎麼能允許弟子吃肉呢？大慧！肉不是美好的食物，肉是不清凈的，產生各種罪惡，敗壞各種功德，是諸位仙人和聖人所拋棄的，怎麼能允許弟子吃呢？如果說允許吃肉，這個人就是在誹謗我。
『大慧（菩薩名）！清凈美好的食物，應當知道就是粳米、粟米、大小麥、豆類、酥油、石蜜等等，這些是過去諸佛所允許的，是我所稱讚的。我種性中的善良男女，心中懷有清凈的信心，長久地種植善根，對於身命財產不生貪戀執著，慈悲憐憫一切眾生如同自己一樣，這樣的人才應該吃這些食物，而不是那些具有惡劣習性、虎狼本性的人所喜愛和看重的。
『大慧（菩薩名）！過去有...
【English Translation】 English version: 『Like a ferocious beast, having eaten its fill of flesh, roams the world, causing all sentient beings to feel fear and terror, destroying pure conduct, and losing the path of a Shramana (ascetic).』 Therefore, it should be known that within the Buddha-dharma (Buddha's teachings) there is no practice of taming, and Bodhisattvas (enlightened beings) compassionately protect sentient beings, preventing them from giving rise to such thoughts, and should not eat meat. Mahamati (name of a Bodhisattva)! Just as burning human flesh has a foul odor, and there is no difference between burning it and burning other meat, how can one say that some can be eaten and some cannot? Therefore, all who delight in purity should not eat meat. Mahamati! Those good men and women who practice in cemeteries, under trees, in secluded places, either abiding in loving-kindness, or holding mantras, or seeking liberation, or heading towards the Mahayana (Great Vehicle), because of eating meat, all obstacles prevent them from achieving success, therefore Bodhisattvas who wish to benefit themselves and others should not eat meat. Mahamati! Those who eat meat, upon seeing its form and color, already give rise to a mind of craving for its taste, Bodhisattvas compassionately regard all sentient beings as themselves, how can they see meat and have thoughts of eating it? Therefore, Bodhisattvas should not eat meat. Mahamati! Those who eat meat are shunned by the Devas (gods), their breath is always foul, their sleep is uneasy, and upon waking they are worried and fearful, Yakshas (a type of spirit) and evil ghosts steal their essence, their hearts are filled with fear, they are never satisfied with eating, their diseases increase, they easily develop sores and scabies, they are constantly eaten by various insects, and they cannot deeply generate aversion and detachment from food. Mahamati! I often say: 『All food that is eaten should be regarded as eating the flesh of one's own child.』 Other foods are like this, how can I allow my disciples to eat meat? Mahamati! Meat is not a good food, meat is not pure, it generates all kinds of sins, ruins all kinds of merits, it is discarded by all the sages and saints, how can I allow my disciples to eat it? If one says that it is allowed to eat meat, this person is slandering me.
『Mahamati (name of a Bodhisattva)! Pure and delicious foods, it should be known, are rice, millet, wheat, beans, ghee, rock candy, and so on, these are what the Buddhas of the past have allowed, and what I have praised. The good men and women of my lineage, who have pure faith in their hearts, have long planted good roots, do not generate greed and attachment to their bodies and lives, and compassionately regard all sentient beings as themselves, these are the people who should eat these foods, not those who have evil habits and the nature of tigers and wolves, who love and value them.
『Mahamati (name of a Bodhisattva)! In the past there was...
王名師子生，耽著肉味食種種肉，如是不已遂至食人，臣民不堪悉皆離叛，亡失國位受大苦惱。大慧！釋提桓因處天王位，以於過去食肉余習，變身為鷹而逐于鴿。我時作王名曰尸毗，愍念其鴿，自割身肉以代其命。
「大慧！帝釋余習尚惱眾生，況余無慚常食肉者。當知食肉自惱惱他，是故菩薩不應食肉。大慧！昔有一王乘馬遊獵，馬驚奔逸入于山險，既無歸路又絕人居，有牝師子與同遊處，遂行醜行生諸子息，其最長者名曰班足，后得作王領七億家，食肉余習非肉不食，初食禽獸后乃至人，所生男女悉是羅剎。轉此身已，復生師子豺狼虎豹雕鷲等中，欲求人身終不可得，況出生死涅槃之道。
「大慧！夫食肉者有如是等無量過失，斷而不食獲大功德，凡愚不知如是損益，是故我今為汝開演，凡是肉者悉不應食。大慧！凡殺生者多為人食，人若不食亦無殺事，是故食肉與殺同罪。奇哉世間貪著肉味，於人身肉尚取食之，況于鳥獸有不食者，以貪味故廣設方便，罝羅網罟處處安施，水陸飛行皆被殺害，設自不食為貪價直而作是事。
「大慧！世復有人心無慈愍，專行慘暴猶如羅剎，若見眾生其身充盛，便生肉想言此可食。大慧！世無有肉，非是自殺亦非他殺，心不疑殺而可食者，以是義故我許聲聞
【現代漢語翻譯】 現代漢語譯本： 獅子王生了一個兒子，他沉迷於肉的味道，吃各種各樣的肉，這樣不停地吃，最終甚至吃人。臣民無法忍受，全都背叛了他，他失去了王位，遭受巨大的痛苦。大慧（Mahamati）！釋提桓因（Śakra-devānām-indra，天王名號）處在天王的位置，因為過去吃肉的殘餘習氣，變身為鷹追逐鴿子。我當時做國王，名叫尸毗（Śibi，國王名號），憐憫那隻鴿子，割下自己的肉來代替它的生命。
『大慧！帝釋（Śakra）的殘餘習氣尚且惱害眾生，更何況那些無慚愧心經常吃肉的人。應當知道，吃肉既惱害自己也惱害他人，所以菩薩不應該吃肉。大慧！過去有一位國王騎馬遊獵，馬受驚狂奔，進入險峻的山地，既沒有回去的路，又沒有人居住的地方，有一隻母獅子與他同遊共處，於是發生了不正當的行為，生下了許多子女，其中最年長的名叫班足（Kalmāṣapāda，人名），後來做了國王，統治七億戶人家，因為吃肉的殘餘習氣，不吃肉就活不下去，起初吃禽獸，後來甚至吃人，他所生的男女都是羅剎（Rākṣasa，惡鬼名）。轉生之後，又轉生到獅子、豺狼、虎豹、雕、鷲等之中，想要得到人身最終也不可能，更何況出生死輪迴，證得涅槃（Nirvāṇa，佛教術語，指解脫）之道。
『大慧！吃肉的人有如此等等無量的過失，斷絕吃肉就能獲得巨大的功德，凡夫愚昧不知道這樣的損害和利益，所以我現在為你開示，凡是肉都不應該吃。大慧！凡是殺生的人，大多是爲了給人吃，人如果不吃肉，也就沒有殺生的事情，所以吃肉與殺生有同樣的罪過。真是奇怪啊，世間的人貪戀肉的味道，甚至於人身上的肉都想拿來吃，更何況鳥獸，有什麼不吃的呢？因為貪圖味道的緣故，廣泛地設定各種方便，罝、羅、網、罟到處安置，水裡、陸地、飛行的動物都被殺害，即使自己不吃，爲了貪圖價錢，也做這樣的事情。
『大慧！世上還有人心無慈悲，專門行使殘暴的行為，就像羅剎一樣，如果看到眾生身體充盛，就產生吃肉的想法，說這個可以吃。大慧！世上沒有肉，不是自己殺的，也不是別人殺的，心裡不懷疑是殺的就可以吃的，因為這個緣故，我允許聲聞（Śrāvaka，佛教術語，指聽聞佛法而修行的弟子）'
【English Translation】 English version: The lion king had a son who was addicted to the taste of meat, eating all kinds of meat. He continued to do so until he even ate people. The ministers and people could not bear it and all rebelled against him. He lost his kingdom and suffered great distress. Mahamati! Śakra-devānām-indra (Śakra, meaning the lord of devas), residing in the position of the king of gods, due to the residual habit of eating meat in the past, transformed into a hawk and chased a pigeon. At that time, I was a king named Śibi (Śibi, meaning a king's name), and out of compassion for the pigeon, I cut off my own flesh to replace its life.
『Mahamati! Even the residual habit of Śakra (Śakra) still torments sentient beings, how much more so those shameless people who constantly eat meat. It should be known that eating meat harms both oneself and others, therefore, a Bodhisattva should not eat meat. Mahamati! In the past, there was a king who went hunting on horseback. The horse was startled and ran into dangerous mountains. There was no way back and no human habitation. A female lion lived and roamed with him, and they engaged in improper conduct, giving birth to many children. The eldest of them was named Kalmāṣapāda (Kalmāṣapāda, meaning a person's name), who later became king and ruled over seven hundred million households. Due to the residual habit of eating meat, he could not live without it. At first, he ate birds and beasts, and later even ate people. The sons and daughters he bore were all Rākṣasas (Rākṣasa, meaning a kind of evil spirits). After this life, he was reborn among lions, jackals, tigers, leopards, eagles, vultures, and so on. It was ultimately impossible to obtain a human body, let alone escape the cycle of birth and death and attain the path of Nirvāṇa (Nirvāṇa, meaning the ultimate liberation).'
『Mahamati! Those who eat meat have such immeasurable faults. Abstaining from eating meat brings great merit. Foolish people do not know such harm and benefit, therefore, I now explain to you that all meat should not be eaten. Mahamati! Those who kill living beings mostly do so to provide meat for people to eat. If people do not eat meat, there would be no killing. Therefore, eating meat is the same as killing. How strange it is that people in the world are greedy for the taste of meat, and even want to eat the flesh of human beings, let alone birds and beasts, what is there that they would not eat? Because of greed for taste, they widely set up various means, snares, nets, and traps are placed everywhere. Animals in the water, on land, and in the air are all killed. Even if they do not eat it themselves, they do such things for the sake of greedy profit.』
『Mahamati! There are also people in the world who have no compassion and only engage in cruel and violent acts, like Rākṣasas. If they see sentient beings with flourishing bodies, they immediately have the thought of eating meat, saying that this can be eaten. Mahamati! There is no meat in the world that is not killed by oneself or by others, and that can be eaten without doubting that it was killed. For this reason, I allow Śrāvakas (Śrāvaka, meaning a disciple who listens to and practices the Buddha's teachings)』
食如是肉。大慧！未來之世有愚癡人，於我法中而為出家，妄說毗尼壞亂正法，誹謗於我言聽食肉亦自曾食。大慧！我若聽許聲聞食肉，我則非是住慈心者，修觀行者，行頭陀者，趣大乘者，云何而勸諸善男子及善女人，于諸眾生生一子想斷一切肉？大慧！我于諸處說遮十種許三種者，是漸禁斷令其修學；今此經中自死他殺，凡是肉者一切悉斷。大慧！我不曾許弟子食肉，亦不現許亦不當許。大慧！凡是肉食，于出家人悉是不凈。
「大慧！若有癡人，謗言如來聽許食肉亦自食者，當知是人惡業所纏，必當永墮不饒益處。大慧！我之所有諸聖弟子，尚不食于凡夫段食，況食血肉不凈之食。大慧！聲聞緣覺及諸菩薩尚惟法食，豈況如來。大慧！如來法身非雜食身。大慧！我已斷除一切煩惱，我已浣滌一切習氣，我已善擇諸心智慧，大悲平等普觀眾生猶如一子。云何而許聲聞弟子食于子肉？何況自食。作是說者無有是處。」
爾時世尊重說頌言：
「悉曾為親屬， 眾穢所成長， 恐怖諸含生， 是故不應食。 一切肉與蔥， 韭蒜及諸酒； 如是不凈物， 修行者遠離。 亦常離麻油， 及諸穿孔床； 以彼諸細蟲， 于中大驚怖。 飲食生放逸， 放逸生邪覺； 從覺生
【現代漢語翻譯】 現代漢語譯本： 『大慧（Mahamati）！如果有人像這樣吃肉。大慧！未來時代會有愚癡的人，在我佛法中出家，胡亂解釋戒律，擾亂正法，誹謗我說我允許吃肉，甚至自己也吃。大慧！如果我允許聲聞（Sravaka）弟子吃肉，我就不是一個具有慈悲心的人，不是一個修習觀行的人，不是一個修習頭陀行（dhuta）的人，也不是一個趨向大乘（Mahayana）的人。我怎麼能勸導那些善良的男子和善良的女子，對於一切眾生生起如同對待自己孩子一樣的想法，從而斷絕一切肉食呢？大慧！我在不同的地方說遮止十種肉，允許三種肉，這是一種逐漸禁止的方法，讓他們慢慢學習。現在在這部經中，無論是自然死亡的還是被殺的，凡是肉，都要全部斷絕。大慧！我從來沒有允許弟子吃肉，現在不允許，將來也不會允許。大慧！凡是肉食，對於出家人來說都是不乾淨的。』
『大慧！如果有人愚癡，誹謗說如來（Tathagata）允許吃肉，甚至自己也吃，要知道這個人是被惡業纏繞，必定會永遠墮入沒有利益的地方。大慧！我的所有聖弟子，尚且不吃凡夫的粗糙食物，更何況是血肉這種不乾淨的食物。大慧！聲聞、緣覺（Pratyekabuddha）以及各位菩薩（Bodhisattva）尚且只以法為食，更何況是如來。大慧！如來的法身不是由雜食構成的身體。大慧！我已經斷除了一切煩惱，我已經洗凈了一切習氣，我已經善於選擇各種心的智慧，以大慈大悲平等地看待一切眾生，如同看待自己的孩子一樣。怎麼會允許聲聞弟子吃自己孩子的肉呢？更何況是自己吃。說這種話是沒有道理的。』
當時，世尊（Buddha）再次說了偈語：
『一切眾生都曾經是親屬， 都是在污穢中成長。 肉食會使一切有情眾生感到恐怖， 因此不應該吃肉。 一切肉和蔥， 韭菜、蒜以及各種酒； 這些不乾淨的東西， 修行的人應當遠離。 也經常遠離麻油， 以及各種有孔的床； 因為那些細小的蟲子， 在其中會感到非常驚恐。 飲食會產生放逸， 放逸會產生邪惡的知覺； 從邪惡的知覺產生……』
【English Translation】 English version: 『Mahamati! If someone eats meat in this way. Mahamati! In the future, there will be foolish people who, having left home in my Dharma, will falsely interpret the Vinaya, disrupt the True Dharma, and slander me, saying that I allow the eating of meat and even eat it myself. Mahamati! If I were to permit the Sravakas (hearers) to eat meat, I would not be one who dwells in loving-kindness, one who practices contemplation, one who practices asceticism (dhuta), or one who is inclined towards the Mahayana (Great Vehicle). How could I then exhort good men and good women to regard all beings as if they were their only child and to abstain from all meat? Mahamati! In various places, I have spoken of prohibiting ten kinds of meat and permitting three kinds; this is a gradual prohibition to allow them to learn gradually. Now, in this sutra, whether the meat is from an animal that died naturally or was killed by another, all meat is to be completely abstained from. Mahamati! I have never permitted my disciples to eat meat, nor do I permit it now, nor will I permit it in the future. Mahamati! All meat is impure for those who have left home.』
『Mahamati! If there are foolish people who slander and say that the Tathagata (Thus Come One) permits the eating of meat and even eats it himself, know that such a person is entangled by evil karma and will surely fall forever into a place of no benefit. Mahamati! All my noble disciples do not even eat the coarse food of ordinary people, let alone the impure food of blood and flesh. Mahamati! Sravakas, Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas (Enlightenment Beings) only take Dharma as food, how much more so the Tathagata. Mahamati! The Dharmakaya (Dharma Body) of the Tathagata is not a body composed of mixed foods. Mahamati! I have already cut off all afflictions, I have already washed away all habitual tendencies, I have already skillfully chosen the wisdom of all minds, and with great compassion and equality, I regard all beings as if they were my only child. How could I permit my Sravaka disciples to eat the flesh of their own child? How much less would I eat it myself. There is no basis for saying such a thing.』
At that time, the Buddha (World Honored One) spoke the following verses again:
『All beings have been relatives, They grow up in filth. Meat causes terror to all sentient beings, Therefore, it should not be eaten. All meat and onions, Leeks, garlic, and all kinds of alcohol; These impure things, Practitioners should avoid. Also, always avoid sesame oil, And all beds with holes; Because those tiny insects, Are greatly frightened in them. Food and drink give rise to carelessness, Carelessness gives rise to evil perceptions; From evil perceptions arise...』
于貪， 是故不應食。 邪覺生貪故， 心為貪所醉； 心醉長愛慾， 生死不解脫。 為利殺眾生， 以財取諸肉； 二俱是惡業， 死墮叫喚獄。 不想不教求， 此三種名凈； 世無如是肉， 食者我訶責。 更互相食啖， 死墮惡獸中； 臭穢而癲狂， 是故不應食。 獵師旃茶羅， 屠兒羅剎娑； 此等種中生， 斯皆食肉報。 食已無慚愧， 生生常癲狂； 諸佛及菩薩， 聲聞所嫌惡。 《象脅》與《大云》， 《涅槃》、《央掘摩》， 及此《楞伽經》， 我皆制斷肉。 先說見聞疑， 已斷一切肉； 以其惡習故， 愚者妄分別。 如貪障解脫， 肉等亦復然； 若有食之者， 不能入聖道。 未來世眾生， 于肉愚癡說； 言此凈無罪， 佛聽我等食。 凈食尚如藥， 猶如子肉想； 是故修行者， 知量而行乞。 食肉背解脫， 及違聖表相； 令眾生生怖， 是故不應食。 安住慈心者， 我說常厭離； 師子及虎狼， 應共同游止。 若於酒肉等， 一切皆不食； 必生賢聖中， 豐財具智慧。」
大乘入楞伽經陀羅尼品第九
爾時佛告大慧菩薩摩
【現代漢語翻譯】 現代漢語譯本 因為貪慾的緣故，所以不應該吃肉。 由於邪念產生貪慾，心被貪慾所迷惑； 心被迷惑就會增長愛慾，因此在生死輪迴中無法解脫。 爲了利益而殺害眾生，用錢財購買各種肉類； 這兩種行為都是罪惡的，死後會墮入叫喚地獄。 沒有親眼看見殺，沒有教唆別人殺，不是為我而殺，這三種情況稱為清凈； 世上沒有這樣的肉，吃了這種肉，我會加以訶責。 （眾生）互相殘食，死後墮入惡獸之中； 變得臭穢而癲狂，所以不應該吃肉。 獵人、劊子手、羅剎（Rākṣasa，惡鬼）； 這些人因為前世的業力而生於這些種姓中，都是因為吃肉的報應。 吃了肉之後沒有慚愧之心，生生世世常常癲狂； 被諸佛、菩薩（Bodhisattva，覺悟的有情）以及聲聞（Śrāvaka，聽聞佛法而證悟者）所厭惡。 在《象脅經》、《大云經》、《涅槃經》、《央掘摩羅經》（Aṅgulimāla Sūtra） 以及這部《楞伽經》（Laṅkāvatāra Sūtra）中，我都禁止吃肉。 先前所說的『不見殺、不聞殺、不疑殺』，已經斷除了一切肉食； 因為過去吃肉的惡習，愚昧的人才會妄加分別。 如同貪慾會障礙解脫，肉食也是如此； 如果有人吃肉，就不能進入聖道。 未來世的眾生，對於肉食會愚癡地辯解說； 說這種肉是清凈的，沒有罪過，佛允許我們吃。 即使是清凈的食物，也應該像藥物一樣對待，要像對待自己孩子的肉一樣（不忍心吃）； 所以修行的人，應該知道適量，並且如法乞食。 吃肉會背離解脫之道，違背聖者的表相； 使眾生心生恐怖，所以不應該吃肉。 對於安住于慈悲心的人，我說他們常常厭離肉食； （這樣的人）應該能與獅子、老虎、豺狼共同遊玩棲止。 如果對於酒和肉等，一切都不吃； 必定會出生在賢聖之家，擁有豐厚的財富和智慧。
《大乘入楞伽經·陀羅尼品》第九
這時，佛告訴大慧菩薩（Mahāmati Bodhisattva）：
【English Translation】 English version Therefore, one should not eat meat because of greed. Because of wrong thoughts, greed arises, and the mind is intoxicated by greed; When the mind is intoxicated, love and desire grow, and one cannot be liberated from the cycle of birth and death. Killing sentient beings for profit, using wealth to obtain various meats; Both of these actions are evil karma, and after death, one will fall into the Hell of Screaming. Not seeing the killing, not instructing others to kill, and not killing for my sake, these three are called pure; There is no such meat in the world, and I will rebuke those who eat it. (Sentient beings) eat each other, and after death, they fall into evil beasts; Becoming foul and mad, therefore, one should not eat meat. Hunters, executioners, Rākṣasas (demons); These people are born into these castes because of their past karma, all due to the retribution of eating meat. Having eaten meat without shame, one is always mad in every life; Despised by all Buddhas, Bodhisattvas (enlightened beings), and Śrāvakas (disciples who attain enlightenment by hearing the Dharma). In the Elephant's Strength Sutra, the Great Cloud Sutra, the Nirvana Sutra, the Aṅgulimāla Sūtra, and this Laṅkāvatāra Sūtra, I have all prohibited eating meat. What was previously said about 'not seeing the killing, not hearing the killing, not suspecting the killing' has already cut off all meat consumption; Because of the evil habit of eating meat in the past, foolish people make false distinctions. Just as greed obstructs liberation, so does meat; If someone eats it, they cannot enter the path of the sages. In future generations, sentient beings will foolishly argue about meat; Saying that this meat is pure and without sin, and that the Buddha allows us to eat it. Even pure food should be treated like medicine, and one should think of it as one's own child's flesh (unwilling to eat it); Therefore, practitioners should know the proper amount and beg for food according to the Dharma. Eating meat turns one's back on the path of liberation and violates the appearance of a sage; It causes fear in sentient beings, so one should not eat meat. For those who abide in loving-kindness, I say that they always detest meat; (Such people) should be able to play and dwell together with lions, tigers, and wolves. If one does not eat anything such as wine and meat; One will surely be born into a virtuous and noble family, possessing abundant wealth and wisdom.
The Ninth Chapter, Dhāraṇī Chapter, of the Mahāyāna Laṅkāvatāra Sūtra
At that time, the Buddha said to Mahāmati Bodhisattva:
訶薩言：「大慧！過去未來現在諸佛，為欲擁護持此經者，皆為演說楞伽經咒，我今亦說，汝當受持。」即說咒曰：
怛侄他(一) 睹吒睹吒(都騃反，下同)(二) 杜吒杜吒(三) 缽吒缽吒(四) 葛吒葛吒(五) 阿么隸阿么隸(六) 毗么隸毗么隸(七) 你謎你謎(八) 呬謎呬謎(九) 縛(扶可反)謎縛謎(十) 葛隸葛隸(十一) 揭啰葛隸(十二) 阿吒末吒(十三) 折吒咄吒(十四) 耆若(攘舸反，二合)吒薩普(二合)吒(十五) 葛地(雜計反，下同)剌地(十六) 缽地(十七) 呬謎呬謎(十八) 第謎(十九) 折隸折隸(二十) 缽利缽利(二十一) 畔第毗第(二十二) 案制滿制(二十三) 𪐴(胝戶反，下同)茶(去聲，下同)㘑(二十四) 杜茶㘑(二十五) 缽茶㘑(二十六) 遏計遏計(二十七) 末計末計(二十八) 斫結斫結㘑(二合)(二十九) 地(依字呼)謎地謎(三十) 呬謎呬謎(三十一) 𪐴𪐴𪐴𪐴(三十二) 楮(笞矩反)楮楮楮(三十三) 杜杜杜(三十四) 杜虎(二合)杜虎杜虎杜虎(三十五) 莎婆訶(三十六)
「大慧！未來世中，若有善男子、善女人，受持讀誦為他解說此陀羅尼，當知此人，不為一切人與非人諸
【現代漢語翻譯】 現代漢語譯本： 訶薩（Bodhisattva，菩薩）說：『大慧（Mahamati，菩薩名）！過去、未來、現在的一切諸佛，爲了擁護受持此經的人，都曾為此演說《楞伽經》的咒語，我現在也說，你應該接受並持誦。』 隨即說了咒語： 怛侄他(一) 睹吒睹吒(都騃反，下同)(二) 杜吒杜吒(三) 缽吒缽吒(四) 葛吒葛吒(五) 阿么隸阿么隸(六) 毗么隸毗么隸(七) 你謎你謎(八) 呬謎呬謎(九) 縛(扶可反)謎縛謎(十) 葛隸葛隸(十一) 揭啰葛隸(十二) 阿吒末吒(十三) 折吒咄吒(十四) 耆若(攘舸反，二合)吒薩普(二合)吒(十五) 葛地(雜計反，下同)剌地(十六) 缽地(十七) 呬謎呬謎(十八) 第謎(十九) 折隸折隸(二十) 缽利缽利(二十一) 畔第毗第(二十二) 案制滿制(二十三) 𪐴(胝戶反，下同)茶(去聲，下同)㘑(二十四) 杜茶㘑(二十五) 缽茶㘑(二十六) 遏計遏計(二十七) 末計末計(二十八) 斫結斫結㘑(二合)(二十九) 地(依字呼)謎地謎(三十) 呬謎呬謎(三十一) 𪐴𪐴𪐴𪐴(三十二) 楮(笞矩反)楮楮楮(三十三) 杜杜杜(三十四) 杜虎(二合)杜虎杜虎杜虎(三十五) 莎婆訶(三十六) 『大慧（Mahamati，菩薩名）！未來世中，如果有善男子、善女人，受持、讀誦、為他人解說這個陀羅尼，應當知道這個人，不會被一切人與非人所惱害。』
【English Translation】 English version: The Bodhisattva (Mahasattva) said: 'Mahamati (name of a Bodhisattva)! All Buddhas of the past, future, and present, in order to protect those who uphold this sutra, have all expounded the Lankavatara Sutra mantra. I will also speak it now; you should receive and uphold it.' Then he spoke the mantra: Tadyatha (1) tuta tuta (2) dūta dūta (3) pata pata (4) kata kata (5) amale amale (6) vimale vimale (7) nime nime (8) hime hime (9) vame vame (10) kare kare (11) gra kare (12) ata mata (13) cata tuta (14) jñata sphuta (15) kati rati (16) pati (17) hime hime (18) dhime (19) cale cale (20) pari pari (21) panti vidhi (22) ancite mancite (23) tili taile (24) dūtaile (25) pataile (26) akite akite (27) makite makite (28) cakri cakrile (29) dhime dhime (30) hime hime (31) tili tili tili tili (32) tū tū tū (33) dū dū dū (34) dūhū dūhū dūhū dūhū (35) svaha (36) 'Mahamati (name of a Bodhisattva)! In the future, if there are good men or good women who receive, uphold, read, recite, and explain this dharani to others, know that this person will not be harmed by any human or non-human beings.'
鬼神等之所得便；若復有人卒中於惡，為其誦唸一百八遍，即時惡鬼疾走而去。大慧！我更為汝說陀羅尼。」即說咒曰：
怛侄他(一) 缽頭摩第鞞(二) 缽頭迷(三) 醯(去聲，下同)泥醯禰醯泥(四) 隸主羅主隸(五) 虎隸虎羅虎隸(六) 庾隸庾隸(七) 跛隸跛羅跛隸(八) 嗔(上聲，呼)第臏第(九) 畔逝末第(十) 尼羅迦隸(十一) 莎婆訶(十二)
「大慧！若有善男子、善女人，受持讀誦為他解說此陀羅尼，不為一切天龍夜叉人非人等諸惡鬼神之所得便；我為禁止諸羅剎故說此神咒，若持此咒則為受持入楞伽經，一切文句悉已具足。」
大乘入楞伽經偈頌品第十之初
爾時世尊，欲重宣此修多羅中諸廣義故，而說偈言：
「諸法不堅固， 皆從分別生， 以分別即空， 所分別非有。 由虛妄分別， 是則有識生， 八九識種種， 如海眾波浪。 習氣常增長， 槃根堅固依， 心隨境界流， 如鐵于磁石。 眾生所依性， 遠離諸計度， 及離智所知， 轉依得解脫。 得如幻三昧， 超過於十地； 觀見心王時， 想識皆遠離。 爾時心轉依， 是則為常住； 在於蓮花宮， 幻境之所起。 既
【現代漢語翻譯】 現代漢語譯本 『大慧（Mahamati，菩薩名）！鬼神等都無法加害於他；如果有人突然遭遇邪惡侵擾，為他誦唸一百零八遍，惡鬼立刻逃走。大慧！我再為你宣說陀羅尼。』即說咒語如下：
『怛侄他（tadyatha）(一) 缽頭摩第鞞（padma-mati）(二) 缽頭迷（padme）(三) 醯（he）泥醯禰醯泥（ni he ni he ni）(四) 隸主羅主隸（re jura jure）(五) 虎隸虎羅虎隸（hure hura hure）(六) 庾隸庾隸（yure yure）(七) 跛隸跛羅跛隸（pare para pare）(八) 嗔（krodha）第臏第（bhindhi bhindhi）(九) 畔逝末第（bhanja mati）(十) 尼羅迦隸（nila kale）(十一) 莎婆訶（svaha）(十二)』
『大慧！如果有善男子、善女人，受持讀誦併爲他人解說此陀羅尼，就不會被一切天龍（deva-naga）夜叉（yaksha）人非人等各種惡鬼神所加害；我爲了禁止各種羅剎（rakshasa）的侵害而宣說此神咒，如果持誦此咒，就等於受持《入楞伽經（Lankavatara Sutra）》，一切文句都已完備。』
《大乘入楞伽經》偈頌品第十之初
這時，世尊（Buddha）爲了再次宣說這部修多羅（sutra，經）中的各種深廣含義，而說了這些偈頌：
『諸法都不堅固， 都從分別產生， 以分別即是空， 所分別並非實有。 由於虛妄分別， 因此有識產生， 八識九識種種， 如海中眾波浪。 習氣常常增長， 如樹根般堅固依附， 心隨境界流轉， 如鐵被磁石吸引。 眾生所依之自性， 遠離各種計度思量， 以及遠離智所知， 轉依才能得解脫。 獲得如幻三昧（maya-samadhi）， 超過了十地（bhumi）； 觀見心王（citta-raja）之時， 想識都遠離。 這時心轉依， 就是常住不變； 安住于蓮花宮， 幻境由此而起。 既……』
【English Translation】 English version 『Mahamati (name of a Bodhisattva)! Ghosts and spirits will not be able to take advantage of him; if someone suddenly suffers from evil influences, reciting this one hundred and eight times will cause the evil spirits to flee immediately. Mahamati! I will further explain the dharani to you.』 Then he spoke the mantra:
『Tadyatha (thus it is): padma-mati (lotus-minded), padme (lotus), he ni he ni he ni, re jura jure, hure hura hure, yure yure, pare para pare, krodha bhindhi bhindhi (anger, break, break), bhanja mati (destroy the mind), nila kale (blue time), svaha (hail!)』
『Mahamati! If there are good men and good women who receive, uphold, recite, and explain this dharani to others, they will not be taken advantage of by all the devas (gods), nagas (dragons), yakshas (demons), humans, non-humans, and all kinds of evil ghosts and spirits; I speak this divine mantra to prevent the harm of all rakshasas (ogres). If one holds this mantra, it is equivalent to upholding the Lankavatara Sutra (The Sutra of the Descent into Lanka), and all the phrases and sentences are complete.』
The Beginning of the Tenth Chapter, Verses of the Lankavatara Sutra of the Mahayana
At that time, the World Honored One (Buddha), wishing to reiterate the various profound meanings in this sutra, spoke these verses:
『All dharmas are impermanent, All arise from discrimination; Since discrimination is emptiness, What is discriminated is non-existent. Due to false discrimination, Consciousness arises; The eight and ninth consciousnesses, in various forms, Are like waves in the ocean. Habitual tendencies constantly increase, Like roots firmly attached; The mind flows with the environment, Like iron attracted to a magnet. The self-nature upon which beings rely, Is far from all calculations and measures, And far from what is known by wisdom, Transformation of the basis leads to liberation. Obtaining the illusion-like samadhi (maya-samadhi), Surpassing the ten bhumis (stages); When the mind-king (citta-raja) is seen, Thoughts and consciousness are all left behind. At this time, the transformation of the mind-basis, Is then permanent and abiding; Residing in the lotus palace, Illusory realms arise from this. Once...』
住彼宮已， 自在無功用； 利益諸眾生， 如眾色摩尼。 無有為無為， 惟除妄分別； 愚夫迷執取， 如石女夢子。 應知補伽羅， 蘊界諸緣等， 悉空無自性， 無生有非有。 我以方便說， 而實無有相； 愚夫妄執取， 能相及所相。 一切知非知， 一切非一切； 愚夫所分別， 佛無覺自他。 諸法如幻夢， 無生無自性； 以皆性空故， 無有不可得。 我惟說一性， 離於妄計度； 自性無有二， 眾聖之所行。 如四大不調， 變吐見螢光； 所見皆非有， 世間亦如是。 猶如幻所現， 草木瓦礫等； 彼幻無所有， 諸法亦如是。 非取非所取， 非縛非所縛； 如幻如陽焰， 如夢亦如翳。 若欲見真實， 離諸分別取； 應修真實觀， 見佛必無疑。 世間等於夢， 色資具亦爾； 若能如是見， 身為世所尊。 三界由心起， 迷惑妄所見； 離妄無世間， 知已轉染依。 愚夫之所見， 妄謂有生滅； 智者如實觀， 不生亦不滅。 常行無分別， 遠離心心法； 住色究竟天， 離諸過失處。 于彼成正覺， 具力通自在； 及諸勝三昧
【現代漢語翻譯】 現代漢語譯本 安住在那樣的宮殿中，自然而然地發揮作用，無需刻意作為； 利益所有的眾生，就像各種顏色的摩尼寶珠（maṇi，如意寶珠）一樣。 沒有有為法（saṃskṛta，通過因緣和合而成的法）和無為法（asaṃskṛta，不依賴因緣的法）的區分，這些都只是虛妄的分別； 愚昧的人迷惑於此，執著于這些分別，就像石女夢見自己生了孩子一樣，終究是虛幻。 應當明白補伽羅（pudgala，人）、五蘊（skandha，構成人身的五種要素）、十二處（āyatana，感覺器官和感覺對像）以及各種因緣等等， 都是空性的，沒有自性（svabhāva，獨立存在的本質），既不是生也不是非生，既不是有也不是非有。 我用方便之法來解說，而實際上並沒有實在的相狀； 愚昧的人虛妄地執著，分別能相（nimitta，能取之相）和所相（grahaka，所取之相）。 一切知和非一切知，一切和非一切，這些都是相對的概念； 愚昧的人才會去分別這些，佛陀（buddha）不會覺知到自和他人的差別。 一切諸法都如幻象和夢境一般，沒有生起，也沒有自性； 因為一切的本性都是空性的緣故，所以沒有什麼是不可以得到的。 我只是說唯一的真如自性（tathatā，事物的真實本性），遠離虛妄的計度和揣測； 自性是沒有二元對立的，這是所有聖者所遵循的道路。 就像四大（mahābhūta，構成物質世界的地、水、火、風四種元素）不調和，導致嘔吐，並看到螢火蟲的光芒一樣； 所看到的一切都不是真實存在的，世間的情況也是如此。 就像幻術所顯現出來的，草木瓦礫等等； 那些幻象實際上什麼都沒有，一切諸法也是如此。 沒有能取和所取，沒有束縛和被束縛； 一切都如幻象、如陽焰、如夢境、也如眼翳一般虛幻不實。 如果想要見到真實，就要遠離各種分別和執取； 應當修習真實的觀照，見到佛陀是毫無疑問的。 世間等於夢境，色（rūpa，物質）和資具也是如此； 如果能夠這樣去看待，自身就會被世人所尊敬。 三界（trayo dhātavaḥ，欲界、色界、無色界）由心而生起，迷惑是虛妄分別所導致的； 離開虛妄分別就沒有世間，明白了這個道理，就能轉變染污的所依。 愚昧的人所見到的，虛妄地認為有生有滅； 有智慧的人如實地觀照，明白不生也不滅的道理。 時常保持無分別的狀態，遠離心和心所法（caitta，心的各種作用）； 安住在色究竟天（Akaniṣṭha，色界的最高層），遠離各種過失之處。 在那裡成就正覺，具足力量、神通和自在； 以及各種殊勝的三昧（samādhi，禪定）。
【English Translation】 English version Dwelling in that palace, acting freely without effort; Benefiting all sentient beings, like a maṇi jewel (maṇi, wish-fulfilling jewel) of various colors. There is no distinction between the conditioned (saṃskṛta, that which is made up of causes and conditions) and the unconditioned (asaṃskṛta, that which does not depend on causes and conditions); these are merely false discriminations; Foolish people are deluded by this, clinging to these distinctions, like a barren woman dreaming of having a child, which is ultimately illusory. It should be understood that the pudgala (pudgala, person), the five skandhas (skandha, the five aggregates that constitute a person), the twelve āyatanas (āyatana, sense organs and sense objects), and all kinds of conditions, etc., Are all empty, without inherent existence (svabhāva, independent essence), neither born nor unborn, neither existent nor non-existent. I explain using expedient means, but in reality, there are no real characteristics; Foolish people falsely cling, discriminating between the perceiver (nimitta, the aspect of perceiving) and the perceived (grahaka, the aspect of being perceived). All knowing and non-knowing, all and non-all, these are relative concepts; Foolish people discriminate these, but the Buddha (buddha) does not perceive the difference between self and others. All dharmas are like illusions and dreams, without arising and without inherent existence; Because the nature of everything is emptiness, there is nothing that cannot be attained. I only speak of the one suchness (tathatā, the true nature of things), free from false calculations and speculations; The self-nature is without duality, this is the path followed by all the saints. Just as when the four elements (mahābhūta, the four elements of earth, water, fire, and wind that constitute the material world) are imbalanced, causing vomiting and seeing the light of fireflies; Everything that is seen is not real, the world is also like this. Just like what is manifested by illusion, grass, trees, tiles, and so on; Those illusions are actually nothing, all dharmas are also like this. There is no grasper and no grasped, no bound and no bound; Everything is like an illusion, like a mirage, like a dream, and like an eye disease, unreal and untrue. If you want to see the truth, you must be free from all discriminations and attachments; You should cultivate true contemplation, and there is no doubt that you will see the Buddha. The world is equal to a dream, form (rūpa, matter) and resources are also like this; If you can see it this way, you will be respected by the world. The three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm) arise from the mind, delusion is caused by false discriminations; Without false discriminations, there is no world, understanding this principle, one can transform the basis of defilement. What foolish people see, they falsely believe that there is birth and death; Wise people contemplate truthfully, understanding the principle of neither birth nor death. Always maintain a state of non-discrimination, staying away from mind and mental factors (caitta, various functions of the mind); Abiding in the Akaniṣṭha Heaven (Akaniṣṭha, the highest level of the form realm), far away from all faults. There, one attains perfect enlightenment, possessing power, supernatural abilities, and freedom; As well as various supreme samādhis (samādhi, meditative absorption).
， 現化於此成。 化身無量億， 遍游一切處； 令愚夫得聞， 如響難思法。 遠離初中后， 亦離於有無； 非多而現多， 不動而普遍。 說眾生身中， 所覆之性實； 迷惑令幻有， 非幻為迷惑。 由心迷惑故， 一切皆悉有； 以此相繫縛， 藏識起世間。 如是諸世間， 惟有假施設； 諸見如暴流， 行於人法中。 若能如是知， 是則轉所依； 乃為我真子， 成就隨順法。 愚夫所分別， 堅濕暖動法； 假名無有實， 亦無相所相。 身形及諸根， 皆以八物成； 凡愚妄計色， 迷惑身籠檻。 凡愚妄分別， 因緣和合生； 不了真實相， 流轉於三有。 識中諸種子， 能現心境界； 愚夫起分別， 妄計於二取。 無明愛及業， 諸心依彼生； 以是我了知， 為依他起性。 妄分別有物， 迷惑心所行； 此分別都無， 迷妄計為有。 心為諸緣縛， 生起于眾生； 諸緣若遠離， 我說無所見。 已離於眾緣， 自相所分別； 身中不復起， 我為無所行。 眾生心所起， 能取及所取； 所見皆無相， 愚夫妄分別。 顯示阿賴耶， 殊
【現代漢語翻譯】 現代漢語譯本： 現在顯現於此成就。 化身無量億，遍游一切處； 令愚昧的人得以聽聞，如迴響般難以思議的佛法。 遠離初始、中間和最終，也遠離存在與不存在； 並非眾多卻顯現眾多，不移動卻普遍存在。 宣說眾生身中，所覆蓋的自性真實； 迷惑使人認為有幻象，而非幻象卻被認為是迷惑。 由於心的迷惑，一切都認為存在； 因此互相繫縛，藏識生起世間。 這樣的諸世間，唯有假借施設； 各種見解如暴烈的洪流，在人與法中橫行。 如果能夠這樣了知，這就是轉變所依； 才是我的真兒子，成就隨順佛法的智慧。 愚昧的人所分別的，堅硬、潮濕、溫暖、流動等法； 只是假名沒有真實，也沒有能相與所相。 身體的形狀以及各種感官，都是由八種物質構成； 凡夫愚昧地妄自執著於色，被迷惑困在身體的牢籠里。 凡夫愚昧地妄自區分，認為是由因緣和合而生； 不瞭解真實的相狀，在三有（欲有、色有、無色有）中流轉。 識中的各種種子，能夠顯現心的境界； 愚昧的人產生分別，妄自執著于能取和所取。 無明、愛和業，各種心識依它們而生； 因此我了知，這是依他起性。 錯誤地分別認為有事物，被迷惑於心所行的境界； 這種分別根本沒有，只是迷惑地妄自認為有。 心被各種因緣束縛，生起于眾生之中； 各種因緣如果遠離，我說就無所見。 已經遠離各種因緣，以及自相和所分別； 身體中不再生起，我就是無所行。 眾生心中所生起的，能取和所取； 所見到的都是沒有相狀的，愚昧的人妄自區分。 顯示阿賴耶（Alaya，藏識），殊勝之處在於能含藏一切。
【English Translation】 English version: Now manifested here, it is accomplished. Emanating countless billions of bodies, pervading all places; Enabling the ignorant to hear the Dharma, as an echo, difficult to fathom. Far from beginning, middle, and end, also far from existence and non-existence; Not many, yet appearing as many, unmoving, yet universally present. Expounding the true nature covered within the beings' bodies; Delusion makes one think there are illusions, while non-illusions are mistaken for delusion. Due to the delusion of the mind, everything is considered to exist; Thus bound together, the Alaya-consciousness (藏識) arises in the world. Such worlds are merely provisional designations; Various views are like violent torrents, raging through beings and dharmas. If one can understand in this way, then one transforms the basis of dependence; Then one is truly my son, accomplishing the Dharma of accordance. What the ignorant distinguish, the qualities of hardness, wetness, warmth, and motion; Are merely names without reality, neither subject nor object of perception. The body's form and the various senses are all composed of eight elements; Foolish beings vainly cling to form, deluded and trapped in the body's cage. Foolish beings vainly discriminate, thinking they arise from the union of causes and conditions; Not understanding the true nature, they transmigrate through the three realms of existence (三有). The various seeds in consciousness can manifest the realm of the mind; Foolish beings give rise to discrimination, vainly clinging to the dualistic perception of subject and object. Ignorance, attachment, and karma, the various minds arise dependent on them; Therefore, I understand this as the dependent arising nature (依他起性). Falsely discriminating that there are things, deluded by the activities of the mind; This discrimination is completely non-existent, yet delusionally thought to exist. The mind is bound by various conditions, arising in sentient beings; If these conditions are removed, I say there is nothing to be seen. Having departed from all conditions, and the self-nature and what is discriminated; No longer arising in the body, I am without activity. What arises in the minds of sentient beings, the grasper and the grasped; What is seen is without form, foolish beings vainly discriminate. Revealing the Alaya (阿賴耶), its special quality is that it can contain everything.
勝之藏識； 離於能所取， 我說為真如。 蘊中無有人， 無我無眾生； 生唯是識生， 滅亦唯識滅。 猶如畫高下， 雖見無所有； 諸法亦如是， 雖見而非有。 如乾闥婆城， 亦如熱時炎； 所見恒如是， 智觀不可得。 因緣及譬喻， 以此而立宗； 干城夢火輪， 陽焰日月光。 火焰毛等喻， 以此顯無生； 世分別皆空， 迷惑如幻夢。 見諸有不生， 三界無所依； 內外亦如是， 成就無生忍。 得如幻三昧， 及以意生身； 種種諸神通， 諸力及自在。 諸法本無生， 空無有自性； 迷惑諸因緣， 而謂有生滅。 愚夫妄分別， 以心而現心； 及現於外色， 而實無所有。 如定力觀見， 佛像與骨鎖； 及分析大種， 假施設世間。 身資及所住， 此三為所取； 意取及分別， 此三為能取。 迷惑妄計著， 以能所分別； 但隨文字境， 而不見真實。 行者以慧觀， 諸法無自性； 是時住無相， 一切皆休息。 如以墨涂雞， 無智者妄取； 實無有三乘， 愚夫不能見。 若見諸聲聞， 及以辟支佛； 皆大悲菩薩， 變化之所現
【現代漢語翻譯】 現代漢語譯本： 殊勝的阿賴耶識（Ālayavijñāna，儲存一切種子和業力的根本識）； 遠離能取和所取二元對立，我說這就是真如（Tathātā，事物的真實本性）。 五蘊（Skandha，構成個體存在的五種要素）中沒有人，沒有自我，沒有眾生； 生起僅僅是識的生起，滅去也僅僅是識的滅去。 就像繪畫中的高低，雖然能看見，但實際上什麼也沒有； 一切諸法也是這樣，雖然能看見，但並非真實存在。 如同乾闥婆城（Gandharva-pura，海市蜃樓），也如同熱天時的陽焰； 所見到的事物總是這樣，用智慧觀察是不可得的。 通過因緣和譬喻，來建立宗義； 如干城（虛幻的城市）、夢中的火輪、陽焰、日月光。 火焰、毛髮等譬喻，用這些來顯示無生； 世間的分別都是空性的，迷惑就像幻覺和夢境。 見到諸法不生不滅，三界（Trailokya，欲界、色界、無色界）沒有可以依賴之處； 內外都是這樣，成就無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解和接受）。 獲得如幻三昧（Māyopama-samādhi，如幻的禪定），以及意生身（Manomayakāya，由意念產生的身體）； 種種神通，諸種力量和自在。 一切諸法本來就沒有生，是空性的，沒有自性（Svabhāva，獨立存在的本性）； 因為迷惑于各種因緣，就認為有生有滅。 愚蠢的人妄加分別，以心來顯現心； 以及顯現外在的色法，但實際上什麼也沒有。 就像通過禪定力觀見佛像和骨鎖； 以及分析地、水、火、風四大種，只是假立施設世間。 身體、資具以及所居住的地方，這三者是所取； 意取和分別，這三者是能取。 因為迷惑而錯誤地執著，用能取和所取來分別； 只是跟隨文字的境界，而不能見到真實。 修行者用智慧觀察，諸法沒有自性； 這時安住于無相，一切都止息。 如同用墨涂雞，沒有智慧的人妄加取捨； 實際上沒有三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘），愚蠢的人不能明白。 如果見到諸聲聞（Śrāvaka，聽聞佛法而證悟者），以及辟支佛（Pratyekabuddha，獨自證悟者）； 都是大悲菩薩（Mahākaruṇā-bodhisattva，具有大慈悲心的菩薩），爲了度化眾生而示現。
【English Translation】 English version: Superior Ālayavijñāna (storehouse consciousness, the fundamental consciousness that stores all seeds and karmic forces); Being apart from the duality of the grasper and the grasped, I say this is Suchness (Tathātā, the true nature of things). Within the Skandhas (the five aggregates that constitute individual existence), there is no person, no self, no sentient being; Arising is merely the arising of consciousness, and ceasing is merely the ceasing of consciousness. Like the heights and depths in a painting, although seen, there is actually nothing there; All dharmas are also like this, although seen, they are not truly existent. Like a Gandharva-pura (mirage city), also like the heat haze in hot weather; What is seen is always like this, and cannot be obtained through wisdom's observation. Through causes and conditions and similes, the doctrine is established; Like a dry city (illusory city), a fire wheel in a dream, heat haze, and the light of the sun and moon. The similes of flames, hairs, etc., are used to show non-arising; The discriminations of the world are all empty, and delusion is like illusion and dreams. Seeing that all dharmas are neither born nor die, the three realms (Trailokya, the desire realm, the form realm, and the formless realm) have nothing to rely on; Inside and outside are like this, achieving the Acceptance of the Non-arising of Dharmas (Anutpattika-dharma-kṣānti, a deep understanding and acceptance of the non-arising and non-ceasing of all dharmas). Obtaining the Illusion-like Samadhi (Māyopama-samādhi, illusion-like concentration), as well as the Mind-made Body (Manomayakāya, a body created by the mind); Various supernormal powers, various strengths, and freedom. All dharmas are originally unborn, empty, and without self-nature (Svabhāva, independent existence); Because of delusion regarding various causes and conditions, it is thought that there is arising and ceasing. Foolish people make false discriminations, using the mind to manifest the mind; And manifesting external forms, but in reality, there is nothing there. Like seeing Buddha images and skeletons through the power of meditation; And analyzing the four great elements of earth, water, fire, and wind, merely provisionally establishing the world. The body, resources, and dwelling place, these three are the grasped; Mental grasping and discrimination, these three are the grasper. Because of delusion, there is mistaken attachment, using the grasper and the grasped to discriminate; Merely following the realm of words, and not seeing the truth. Practitioners observe with wisdom that all dharmas have no self-nature; At this time, abiding in the absence of characteristics, everything ceases. Like painting a chicken with ink, the unwise make false choices; In reality, there are no three vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), which foolish people cannot understand. If you see Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), and Pratyekabuddhas (those who attain enlightenment independently); They are all Mahākaruṇā-bodhisattvas (Bodhisattvas with great compassion), manifesting to liberate sentient beings.
。 三界唯是心， 分別二自性； 轉依離人法， 是則為真如。 日月燈光焰， 大種及摩尼； 無分別作用， 諸佛亦如是。 諸法如毛輪， 遠離生住滅； 亦離常無常， 染凈亦如是。 如著陀都藥， 見地作金色； 而實彼地中， 本無有金相。 愚夫亦如是， 無始迷亂心； 妄取諸有實， 如幻如陽焰。 應觀一種子， 與非種同印； 一種一切種， 是名心種種。 種種子為一， 轉依為非種； 平等同法印， 悉皆無分別。 種種諸種子， 能感諸趣生； 種種眾雜苦， 名一切種子。 觀諸法自性， 迷惑不待遣； 物性本無生， 了知即解脫。 定者觀世間， 眾色由心起； 無始心迷惑， 實無色無心。 如幻與干城， 毛輪及陽焰； 非有而現有， 諸法亦如是。 一切法不生， 唯迷惑所見； 以從迷妄生， 愚妄計著二。 由種種習氣， 生諸波浪心； 若彼習斷時， 心浪不復起。 心緣諸境起， 如畫依于壁； 不爾虛空中， 何不起于畫？ 若緣少分相， 令心得生者； 心既從緣起， 唯心義不成。 心性本清凈， 猶若凈虛空； 令
【現代漢語翻譯】 現代漢語譯本 三界（Trailokya，欲界、色界、無色界）的一切都只是心的顯現，心分別了能取和所取二種自性； 通過轉依（Paravrtti，轉變所依）而脫離人法二執，這就是真如（Tathata，事物的真實如是）。 日月的光芒、燈的光焰，以及地、水、火、風四大種（Mahabhuta）和摩尼寶珠（Mani）； 它們都沒有分別的作用，諸佛（Buddha）也是如此。 一切法（Dharma）就像毛輪（暈眩時所見的旋轉黑影），遠離生、住、滅三相； 也遠離常與無常，染與凈也是如此。 就像用陀都藥（一種染料）塗在地上，會使地面看起來像金色； 但實際上，那片土地中，本來就沒有金子的相狀。 愚夫（普通人）也是這樣，從無始以來就迷惑于虛妄的心； 錯誤地認為諸法是真實的，其實它們就像幻象和陽焰（沙漠中的海市蜃樓）。 應該觀察一個種子，它與非種子具有相同的印記； 一個種子包含一切種子，這就是所謂的心的種種。 種種種子歸於一，轉依則成為非種子； 平等地具有相同的法印（Dharmamudra，佛法的印記），一切都沒有分別。 種種不同的種子，能夠感生於各種趣（Gati，輪迴的去處）； 種種眾多的雜苦，被稱為一切種子。 觀察諸法的自性，迷惑自然消散，無需刻意去除； 事物的本性本來就沒有生，瞭解這一點就獲得解脫（Moksha）。 入定的人觀察世間，發現各種色相都由心生起； 由於無始以來的心識迷惑，實際上既沒有色相，也沒有心識。 就像幻術和干城（海市蜃樓），毛輪和陽焰； 並非真實存在卻顯現出來，諸法也是如此。 一切法不生不滅，只是由於迷惑所見； 因為是從迷妄中產生，愚昧的人才會執著于能取和所取二者。 由於種種習氣（Vasana，長期熏習形成的習慣），產生種種波浪般的心念； 如果這些習氣斷除時，心念的波浪就不會再升起。 心緣于各種境界而生起，就像圖畫依附於墻壁； 否則，在虛空中，為何不會生起圖畫呢？ 如果緣于少許的相狀，就能使心生起； 心既然是從因緣而生起，那麼唯心（Cittamatra，萬法唯心）的道理就不能成立。 心的本性本來是清凈的，就像清凈的虛空； 使它
English version All of the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) are merely manifestations of the mind, which distinguishes between the two self-natures of the grasper and the grasped; By means of Paravrtti (transformation of the basis), one becomes free from the two attachments to persons and dharmas, and this is then called Suchness (Tathata, the true nature of things). The light of the sun and moon, the flames of lamps, as well as the four great elements (Mahabhuta) of earth, water, fire, and wind, and the Mani jewel (Mani); They have no discriminating function, and so it is with all the Buddhas (Buddha). All dharmas (Dharma) are like a hair-wheel (a rotating black shadow seen when dizzy), far from arising, abiding, and ceasing; They are also far from permanence and impermanence, purity and impurity. Just as when the earth is smeared with turmeric dye (a type of dye), it appears golden; But in reality, there is no golden appearance in that earth. So it is with foolish beings (ordinary people), who from beginningless time have been deluded by their confused minds; They falsely grasp at the reality of things, which are like illusions and mirages (heat haze in the desert). One should observe a seed, which has the same imprint as a non-seed; One seed contains all seeds, and this is what is called the various aspects of the mind. The various seeds are reduced to one, and Paravrtti becomes a non-seed; Equally possessing the same Dharmamudra (the seal of the Dharma), all are without discrimination. The various seeds are capable of causing birth in various destinies (Gati, realms of rebirth); The various kinds of mixed suffering are called all seeds. Observing the self-nature of all dharmas, delusion naturally disappears without needing to be intentionally removed; The nature of things is originally without arising, and understanding this is liberation (Moksha). One in meditation observes the world and sees that all forms arise from the mind; Due to beginningless mental confusion, in reality, there is neither form nor mind. Like illusions and mirages, hair-wheels and heat haze; They appear to exist but are not real, and so it is with all dharmas. All dharmas are neither born nor die, but are only seen through delusion; Because they arise from delusion, foolish people cling to the duality of the grasper and the grasped. Due to various habitual tendencies (Vasana, habits formed through long-term conditioning), various wave-like thoughts arise; When these habitual tendencies are cut off, the waves of thought will no longer arise. The mind arises in relation to various objects, just as a painting depends on a wall; Otherwise, why would a painting not arise in empty space? If the mind can arise from a small aspect; Since the mind arises from conditions, the doctrine of Mind-Only (Cittamatra, all phenomena are mind) cannot be established. The nature of the mind is originally pure, like pure space; Making it
【English Translation】 English version All of the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) are merely manifestations of the mind, which distinguishes between the two self-natures of the grasper and the grasped; By means of Paravrtti (transformation of the basis), one becomes free from the two attachments to persons and dharmas, and this is then called Suchness (Tathata, the true nature of things). The light of the sun and moon, the flames of lamps, as well as the four great elements (Mahabhuta) of earth, water, fire, and wind, and the Mani jewel (Mani); They have no discriminating function, and so it is with all the Buddhas (Buddha). All dharmas (Dharma) are like a hair-wheel (a rotating black shadow seen when dizzy), far from arising, abiding, and ceasing; They are also far from permanence and impermanence, purity and impurity. Just as when the earth is smeared with turmeric dye (a type of dye), it appears golden; But in reality, there is no golden appearance in that earth. So it is with foolish beings (ordinary people), who from beginningless time have been deluded by their confused minds; They falsely grasp at the reality of things, which are like illusions and mirages (heat haze in the desert). One should observe a seed, which has the same imprint as a non-seed; One seed contains all seeds, and this is what is called the various aspects of the mind. The various seeds are reduced to one, and Paravrtti becomes a non-seed; Equally possessing the same Dharmamudra (the seal of the Dharma), all are without discrimination. The various seeds are capable of causing birth in various destinies (Gati, realms of rebirth); The various kinds of mixed suffering are called all seeds. Observing the self-nature of all dharmas, delusion naturally disappears without needing to be intentionally removed; The nature of things is originally without arising, and understanding this is liberation (Moksha). One in meditation observes the world and sees that all forms arise from the mind; Due to beginningless mental confusion, in reality, there is neither form nor mind. Like illusions and mirages, hair-wheels and heat haze; They appear to exist but are not real, and so it is with all dharmas. All dharmas are neither born nor die, but are only seen through delusion; Because they arise from delusion, foolish people cling to the duality of the grasper and the grasped. Due to various habitual tendencies (Vasana, habits formed through long-term conditioning), various wave-like thoughts arise; When these habitual tendencies are cut off, the waves of thought will no longer arise. The mind arises in relation to various objects, just as a painting depends on a wall; Otherwise, why would a painting not arise in empty space? If the mind can arise from a small aspect; Since the mind arises from conditions, the doctrine of Mind-Only (Cittamatra, all phenomena are mind) cannot be established. The nature of the mind is originally pure, like pure space; Making it
心還取心， 由習非異因。 執著自心現， 令心而得起； 所見實非外， 是故說唯心。 藏識說名心， 思量以為意； 能了諸境界， 是則名為識。 心常為無記， 意具二種行； 現在識通具， 善與不善等。 證乃無定時， 超地及諸剎； 亦越於心量， 而住無相果。 所見有與無， 及以種種相； 皆是諸愚夫， 顛倒所執著。 智若離分別， 物有則相違； 由心故無色， 是故無分別。 諸根猶如幻， 境界悉如夢； 能作及所作， 一切皆非有。 世諦一切有， 第一義則無； 諸法無性性， 說為第一義。 于無自性中， 因諸言說故， 而有物起者， 是名為俗諦。 若無有言說， 所起物亦無； 世諦中無有， 有言無事者。 顛倒虛妄法， 而實不可得； 若倒是有者， 則無無自性。 以有無性故， 而彼顛倒法； 一切諸所有， 是皆不可得。 惡習熏於心， 所現種種相； 迷惑謂心外， 妄取諸色像。 分別無分別， 分別是可斷； 無分別能見， 實性證真空。 無明熏於心， 所現諸眾生； 如幻象馬等， 及樹葉為金。 猶如翳目者
【現代漢語翻譯】 現代漢語譯本 以心來認識心，這源於長期的習氣，並非其他原因。 執著于自己內心的顯現，使得心念生起； 所見之物實際上並非外在，因此說一切唯心所現。 阿賴耶識（藏識，Alaya-vijñana）被稱為『心』，思慮分別被稱為『意』； 能夠了知各種境界，這就被稱為『識』。 『心』通常是無記（既非善也非惡），『意』具有兩種作用（染污和清凈）； 『識』在當下同時具備善與不善等各種性質。 證悟是沒有固定時間的，可以超越各個菩薩地（Bhumi）和諸佛剎土（Buddha-kshetra）； 也可以超越心的度量，而安住于無相的果位。 所見的存在與不存在，以及種種不同的現象； 都是那些愚昧之人，由於顛倒妄想而執著的。 智慧如果離開了分別，事物的存在就相互矛盾； 因為由心而無色，所以沒有分別。 諸根（眼、耳、鼻、舌、身、意）猶如幻象，境界全都如同夢境； 能作者和所作者，一切都不是真實存在的。 在世俗諦（Samvriti-satya）中一切都似乎存在，但在第一義諦（Paramartha-satya）中則不存在； 諸法（Dharma）沒有自性（Svabhava），這被稱為第一義諦。 在沒有自性的狀態中，因為各種言說的緣故， 而有事物生起，這被稱為世俗諦。 如果沒有言說，所生起的事物也就不存在； 在世俗諦中，不存在只有言說而沒有事物的情況。 顛倒虛妄的法，實際上是不可得的； 如果顛倒是有的話，那就沒有無自性了。 因為有無自性，所以那些顛倒之法； 一切諸所有，都是不可得的。 惡的習氣薰染內心，顯現出種種不同的現象； 迷惑地認為是心外之物，虛妄地取著各種色相。 分別和無分別，分別是可以斷除的； 無分別能夠見到實性，證得真空。 無明（Avidya）薰染內心，顯現出各種眾生； 如同幻術變出的象、馬等，以及把樹葉看成金子。 就像眼睛被翳障所遮蔽一樣
【English Translation】 English version Taking mind to grasp mind arises from habitual tendencies, not from other causes. Clinging to the manifestations of one's own mind causes thoughts to arise; What is seen is truly not external; therefore, it is said that everything is mind-only (Citta-matra). The Alaya-vijñana (storehouse consciousness) is called 'mind'; thinking and discrimination are called 'intellect'; The ability to understand all realms is then called 'consciousness'. 'Mind' is usually neutral (neither good nor bad); 'intellect' has two kinds of functions (defiled and pure); 'Consciousness' in the present moment possesses all qualities, such as good and non-good. Enlightenment has no fixed time; it can transcend the various Bodhisattva Bhumis (stages) and Buddha-kshetras (Buddha-fields); It can also transcend the measurement of the mind and abide in the fruit of non-form. What is seen as existence and non-existence, as well as various phenomena; Are all clung to by those foolish beings due to inverted delusions. If wisdom is separated from discrimination, the existence of things contradicts each other; Because there is no form due to the mind, therefore there is no discrimination. The sense organs (eyes, ears, nose, tongue, body, and mind) are like illusions, and all realms are like dreams; The agent and the object, all are not truly existent. In Samvriti-satya (conventional truth), everything seems to exist, but in Paramartha-satya (ultimate truth), it does not; Dharmas (phenomena) have no Svabhava (self-nature); this is called Paramartha-satya. In the state of no self-nature, due to various expressions, Things arise; this is called Samvriti-satya. If there is no expression, the things that arise also do not exist; In Samvriti-satya, there is no situation where there is only expression without substance. Inverted and false dharmas are actually unattainable; If inversion exists, then there is no non-self-nature. Because there is non-self-nature, therefore those inverted dharmas; All that exists is unattainable. Evil habits熏 (xun, perfuming/influencing) the mind, manifesting various phenomena; Deludedly thinking they are external, falsely grasping various forms and images. Discrimination and non-discrimination, discrimination can be severed; Non-discrimination can see the true nature, realizing emptiness. Avidya (ignorance)熏 (xun, perfuming/influencing) the mind, manifesting various sentient beings; Like elephants and horses conjured by illusion, and seeing leaves as gold. Just like those with cataracts
， 迷惑見毛輪； 愚夫亦如是， 妄取諸境界。 分別所分別， 及起分別者； 轉所轉轉因， 因此六解脫。 由於妄計故， 無地無諸諦； 亦無諸剎土， 化佛及二乘。 心起一切法， 一切處及身； 心性實無相， 無智取種種。 分別迷惑相， 是名依他起； 相中所有名， 是則為妄計。 諸緣法和合， 分別于名相， 此等皆不生， 是則圓成實。 十方諸剎土， 眾生菩薩中， 所有法報佛， 化身及變化， 皆從無量壽， 極樂界中出； 于方廣經中， 應知密意說。 所有佛子說， 及諸導師說， 悉是化身說， 非是實報佛。 諸法無有生， 彼亦非非有， 如幻亦如夢， 如化如干城。 種種由心起， 種種由心脫； 心起更非余， 心滅亦如是。 以眾生分別， 所現虛妄相； 惟心實無境， 離分別解脫。 由無始積集， 分別諸戲論； 惡習之所熏， 起此虛妄境。 妄計自性故， 諸法皆無生； 依止於緣起， 眾生迷分別。 分別不相應， 依他即清凈； 所住離分別， 轉依即真如。 勿妄計虛妄， 妄計即無實； 迷惑妄分別， 取
【現代漢語翻譯】 現代漢語譯本： 迷惑時，所見如同旋轉的火輪； 愚昧之人也是這樣，錯誤地執取各種境界。 分別能被分別的事物，以及產生分別的主體； 轉變能被轉變的事物，轉變的原因，因此六種解脫得以實現。 由於虛妄的計度，沒有真實的土地，也沒有諸種真諦（諦：佛教中的真理）。 也沒有諸多的剎土（剎土：佛所居住的國土），化身佛以及聲聞、緣覺二乘。 一切法，一切處所和身軀，都由心生起； 心的本性實際上沒有形象，沒有智慧的人才會執取種種。 分別所產生的迷惑之相，這被稱為依他起（依他起：萬法由因緣和合而生）。 在這些相中所有的名稱，那就是虛妄的計度。 諸多的因緣法和合，分別于名相， 這些都本不生起，這就是圓成實（圓成實：遠離虛妄分別的真實存在）。 十方諸佛剎土（剎土：佛所居住的國土），眾生菩薩之中， 所有的法身佛、報身佛，化身佛以及種種變化， 都從無量壽佛（Amitayus）的極樂世界（Sukhavati）中顯現； 在《方廣經》中，應當瞭解這是密意的說法。 所有佛的弟子所說，以及諸位導師所說， 都是化身佛所說，不是真實的報身佛。 諸法沒有真實的生起，它們也不是完全不存在， 如同幻象，也如同夢境，如同變化，如同海市蜃樓。 種種現象由心生起，種種解脫也由心實現； 心生起時沒有其他，心滅去時也是這樣。 由於眾生的分別，顯現出虛妄的相； 只有心是真實的，沒有外境，離開分別就能解脫。 由於無始以來積集的，分別諸種戲論； 被惡習所薰染，生起這些虛妄的境界。 由於虛妄計度自性，諸法都沒有真實的生起； 依止於緣起法，眾生迷惑于分別。 分別與實相不相應，依他起就是清凈的； 所安住的境界遠離分別，轉變所依即是真如（Tathata）。 不要虛妄地計度虛妄，虛妄計度就沒有真實； 迷惑于虛妄的分別，執取
【English Translation】 English version: When confused, what is seen is like a whirling fire wheel; Foolish people are also like this, wrongly grasping at various realms. Distinguishing what is to be distinguished, and the one who distinguishes; Transforming what is to be transformed, the cause of transformation, thus the six liberations are achieved. Due to false reckoning, there is no real ground, nor are there any truths (Satyas). Nor are there any Buddha-fields (Buddha-kshetra), transformation bodies of Buddhas, and the two vehicles of Sravakas and Pratyekabuddhas. All dharmas, all places, and bodies arise from the mind; The nature of the mind is actually without form; those without wisdom grasp at various things. The appearance of confusion arising from discrimination is called dependent origination (Paratantra). All the names within these appearances are false reckoning. When various causal dharmas come together, distinguishing names and forms, These do not arise; this is perfect reality (Parinispanna). In the Buddha-fields (Buddha-kshetra) of the ten directions, among sentient beings and Bodhisattvas, All Dharma-kaya Buddhas, Sambhoga-kaya Buddhas, Nirmana-kaya Buddhas, and various transformations, All come from the Land of Ultimate Bliss (Sukhavati) of Amitayus (Amitayus); In the Vaipulya Sutras, one should understand that this is a statement of secret meaning. All that is spoken by the Buddha's disciples, and all that is spoken by the teachers, Are spoken by the Nirmana-kaya Buddhas, not the real Sambhoga-kaya Buddhas. Dharmas do not truly arise, nor are they completely non-existent, Like illusions, like dreams, like transformations, like mirages. Various phenomena arise from the mind, and various liberations are also achieved by the mind; When the mind arises, there is nothing else; when the mind ceases, it is also like this. Due to the discrimination of sentient beings, false appearances manifest; Only the mind is real, there is no external realm; liberation comes from being free from discrimination. Due to the accumulation of discrimination and various fabrications from beginningless time; Defiled by the influence of evil habits, these false realms arise. Due to falsely reckoning self-nature, all dharmas do not truly arise; Relying on dependent origination, sentient beings are confused by discrimination. Discrimination is not in accordance with reality; dependent origination is pure; The state in which one dwells is free from discrimination; the transformation of the basis is Suchness (Tathata). Do not falsely reckon falsehood; falsely reckoning is without reality; Confused by false discrimination, grasping
所取皆無。 分別見外境， 是妄計自性； 由此虛妄計， 緣起自性生。 邪見諸外境， 無境但是心； 如理正觀察， 能所取皆滅。 如愚所分別， 外境實非有； 習氣擾濁心， 似外境而轉。 已滅二分別， 智契于真如； 起于無影像， 難思聖所行。 依父母和合， 如蘇在於瓶； 阿賴耶意俱， 令赤白增長。 閉尸及稠胞， 穢業種種生； 業風增四大， 出生如果熟。 五與五及五， 瘡竅有九種； 爪甲齒毛具， 滿足即便生。 初生猶糞蟲， 亦如人睡覺； 眼開見於色， 分別漸增長。 分別決了已， 唇腭等和合； 始發於語言， 猶如鸚鵡等。 隨眾生意樂， 安立於大乘； 非惡見行處， 外道不能受。」 「自內所證乘， 非計度所行； 愿說佛滅后， 誰能受持此？」 「大慧汝應知， 善逝涅槃后， 未來世當有， 持於我法者。 南天竺國中， 大名德比丘； 厥號為龍樹， 能破有無宗。 世間中顯我， 無上大乘法； 得初歡喜地， 往生安樂國。 眾緣所起義， 有無俱不可； 緣中妄計物， 分別于有無； 如是外道見， 遠離於
【現代漢語翻譯】 現代漢語譯本 所取之物皆不存在。 分別觀察外境，是虛妄地執著于自性； 由於這種虛妄的執著，緣起之法被認為具有自性而生起。 以邪見看待外境，實際上沒有外境，只有心； 如理如實地觀察，能取和所取都會滅除。 如同愚人所分別的那樣，外境實際上並不存在； 習氣擾亂渾濁的心，使其看起來像是外境在運轉。 當能取和所取的分別滅除時，智慧與真如相契合； 從無影像中生起，這是難以思議的聖者所行之境。 依靠父母的和合，如同酥油在瓶中； 阿賴耶識（Alaya-vijnana，儲存一切種子識）、意（manas，末那識）共同作用，使赤白精血增長。 在閉塞的身體和稠密的胞胎中，產生種種污穢之業； 業風增長四大（地、水、火、風），出生如同果實成熟。 五個、五個又五個，身體上有九種瘡孔； 具備爪、甲、齒、毛，身體就圓滿而出生。 初生時如同糞蟲，也像人睡覺一樣； 眼睛睜開看見顏色，分別心逐漸增長。 分別心確定之後，嘴唇、上顎等相互配合； 開始發出語言，就像鸚鵡等。 隨順眾生的意願和喜好，安立大乘佛法； 這不是惡見邪行之處，外道無法接受。 『這是從自身內心證悟的乘法，不是通過思量計度可以達到的； 請問佛陀涅槃后，誰能夠受持這部經典？』 『大慧（Mahamati，人名）你應該知道，善逝（Sugata，佛陀的稱號）涅槃后， 在未來的世代，將會有受持我的佛法的人。 在南天竺國中，有一位大名鼎鼎、具有高尚品德的比丘； 他的名字叫做龍樹（Nagarjuna，人名），能夠破斥有宗和無宗。 在世間中弘揚我的無上大乘佛法； 證得初歡喜地（pramudita-bhumi，菩薩十地之第一地），往生安樂國土（Sukhavati，西方極樂世界）。 眾緣和合而生的法義，既不能說是『有』，也不能說是『無』； 在因緣中虛妄地執著事物，分別『有』和『無』； 像這樣的外道見解，是遠離於佛法的。』
【English Translation】 English version All that is grasped is non-existent. To see external objects through discrimination is to falsely conceive of self-nature; Due to this false conception, dependent origination is thought to arise with self-nature. To view external objects with wrong views is to see what is not there, only mind; When observed correctly and truthfully, both the grasper and the grasped are extinguished. As the ignorant discriminate, external objects are in reality non-existent; Habitual tendencies disturb and cloud the mind, making it seem as if external objects are moving. When the discriminations of grasper and grasped are extinguished, wisdom is in accord with Suchness (Tathata); Arising from no-image, this is the inconceivable conduct of the saints. Relying on the union of father and mother, like ghee in a jar; The Alaya-vijnana (storehouse consciousness) and Manas (mind) together cause the red and white elements to grow. In the closed body and dense womb, various impure karmas arise; The karma-wind increases the four elements (earth, water, fire, wind), giving birth like a ripening fruit. Five and five and five, there are nine kinds of orifices in the body; With nails, claws, teeth, and hair complete, the body is born fully formed. At first birth, like a dung worm, also like a person sleeping; The eyes open and see colors, and discrimination gradually increases. After discrimination is determined, the lips, palate, etc., come together; Language begins to be uttered, like parrots and the like. According to the wishes and pleasures of sentient beings, the Mahayana (Great Vehicle) is established; This is not a place for evil views and practices, and cannot be accepted by non-Buddhists. 『This vehicle is realized from within oneself, it is not something that can be reached through calculation and measurement; I ask, after the Buddha's Nirvana, who will be able to uphold this scripture?』 『Mahamati (name of a person), you should know that after the Sugata (title of the Buddha) enters Nirvana, In future generations, there will be those who uphold my Dharma. In South India, there will be a greatly renowned and virtuous Bhikshu (monk); His name will be Nagarjuna (name of a person), and he will be able to refute the doctrines of existence and non-existence. In the world, he will reveal my unsurpassed Mahayana Dharma; He will attain the first Joyful Ground (pramudita-bhumi, the first of the ten Bodhisattva grounds), and be reborn in the Land of Bliss (Sukhavati, the Western Pure Land). The meaning of things arising from conditions, cannot be said to be either 『existent』 or 『non-existent』; In conditions, one falsely clings to things, discriminating 『existence』 and 『non-existence』; Such views of non-Buddhists are far from the Dharma.』
我法。 一切法名字， 生處常隨逐； 已習及現習， 展轉共分別； 若不說于名， 世間皆迷惑； 為除迷惑故， 是故立名言。 愚分別諸法， 迷惑于名字； 及以諸緣生， 是三種分別。 以不生不滅， 本性如虛空； 自性無所有， 是名妄計相。 如幻影陽焰， 映象夢火輪； 如響及干城， 是則依他起。 真如空不二， 實際及法性； 皆無有分別， 我說是圓成。 語言心所行， 虛妄墮二邊； 慧分別實諦， 是慧無分別。 于智者所現， 于愚則不現； 如是智所現， 一切法無相。 如假金瓔珞， 非金愚謂金； 諸法亦如是， 外道妄計度。 諸法無始終， 住于真實相； 世間皆無作， 妄計不能了。 過去所有法， 未來及現在； 如是一切法， 皆悉是無生。 諸緣和合故， 是故說有法； 若離於和合， 不生亦不滅。 而諸緣起法， 一異不可得； 略說以為生， 廣說則為滅。 一是不生空， 一復是生空； 不生空為勝， 生空則滅壞。 真如空實際， 涅槃及法界； 種種意生身， 我說皆異名。 于諸經律論， 而起凈分別；
【現代漢語翻譯】 現代漢語譯本 我所說的法是這樣的： 一切法的名字，都伴隨著其產生的地方；已經學習的和現在正在學習的，互相之間共同分辨；如果不通過名字來稱說，世間的人們都會感到迷惑；爲了消除這種迷惑，所以才建立名言。 愚昧的人分別諸法，被名字所迷惑；以及被諸緣所生之法迷惑，這就是三種分別。 以其不生不滅，本性如同虛空；自性本無所有，這叫做妄計相。 如同幻影、陽焰、映象、夢境、火輪；如同迴響以及乾闥婆城，這些是依他起。 真如、空、不二，實際以及法性；都沒有任何分別，我稱之為圓成。 語言和心所執行的，都是虛妄而墮入二邊的；智慧能夠分辨真實的諦理，這種智慧是沒有分別的。 在有智慧的人看來是顯現的，在愚昧的人看來則不顯現；像這樣智慧所顯現的，一切法都是無相的。 如同用假金做成的瓔珞，不是金子，愚人卻認為是金子；諸法也是這樣，外道妄加揣測。 諸法沒有開始也沒有終結，安住于真實之相；世間的一切都是無造作的，妄計不能理解。 過去所有的法，未來以及現在的法；像這樣的一切法，都是無生的。 因為諸緣和合的緣故，所以說有法；如果離開這種和合，就不會產生也不會滅亡。 而諸緣所生起的法，一體或異體都是不可得的；簡略地說就是生，廣義地說就是滅。 一是無生空，一是生空；無生空更為殊勝，生空則會滅壞。 真如、空、實際，涅槃以及法界；種種意生身，我說這些都是不同的名稱。 對於諸經、律、論，而生起清凈的分辨；
【English Translation】 English version My Dharma (teachings) is like this: All the names of dharmas (phenomena), constantly accompany their place of origin; those already learned and those currently being learned, are mutually distinguished; if not spoken through names, the world would be confused; to eliminate this confusion, names are established. The foolish discriminate dharmas (phenomena), and are deluded by names; and are deluded by dharmas (phenomena) arising from various conditions, these are the three kinds of discrimination. Because it neither arises nor ceases, its fundamental nature is like empty space; its self-nature is without anything, this is called the imagined nature (Parikalpita). Like illusions, mirages, reflections, dreams, fire wheels; like echoes and Gandharva cities, these are dependently originated (Paratantra). Suchness (Tathata), emptiness, non-duality, reality (Bhūtatathatā) and the nature of dharma (Dharmata); there is no distinction, I call this the perfectly accomplished nature (Parinishpanna). What language and mind operate on are false and fall into two extremes; wisdom can distinguish the true reality, this wisdom is without discrimination. It appears to the wise, but does not appear to the foolish; like this, what wisdom reveals is that all dharmas (phenomena) are without characteristics. Like a necklace made of fake gold, it is not gold, but fools think it is gold; dharmas (phenomena) are also like this, heretics speculate wildly. Dharmas (phenomena) have no beginning and no end, abiding in the true aspect; everything in the world is uncreated, and speculation cannot understand it. All dharmas (phenomena) of the past, the future, and the present; all these dharmas (phenomena) are unborn. Because of the combination of various conditions, it is said that there are dharmas (phenomena); if separated from this combination, they will neither arise nor cease. And the dharmas (phenomena) that arise from conditions, oneness or otherness are unattainable; briefly speaking, it is birth, broadly speaking, it is cessation. One is unborn emptiness, one is born emptiness; unborn emptiness is more superior, born emptiness will decay. Suchness (Tathata), emptiness, reality (Bhūtatathatā), Nirvana and the Dharma Realm (Dharmadhatu); various mind-made bodies, I say these are different names. Regarding the Sutras, Vinaya, and Shastras, pure distinctions arise;
若不了無我， 依教不依義， 眾生妄分別， 所見如兔角， 分別即迷惑， 如渴獸逐焰。 由於妄執著， 而起于分別； 若離妄執因， 分別則不起。 甚深大方廣， 知諸剎自在； 我為佛子說， 非為諸聲聞。 三有空無常， 遠離我我所； 我為諸聲聞， 如是總相說。 不著一切法， 寂凈獨所行； 思念辟支果， 我為彼人說。 身是依他起， 迷惑不自見； 分別外自性， 而令心妄起。 報得及加持， 諸趣種類生； 及夢中所得， 是神通四性。 夢中之所得， 及以佛威力； 諸趣種類等， 皆非報得通。 習氣熏於心， 似物而影起； 凡愚未能悟， 是故說為生。 隨於妄分別， 外相幾時有； 爾所時增妄， 不見自心迷。」 「何以說有生， 而不說所見； 無所見而見， 為誰云何說？」 「心體自本凈， 意及諸識俱； 習氣常熏故， 而作諸濁亂。 藏識舍于身， 意乃求諸趣； 識迷似境界， 見已而貪取。 所見唯自心， 外境不可得； 若修如是觀， 舍妄念真如。 諸定者境界， 業及佛威力； 此三不思議， 難思智所行。 過
未補伽羅， 虛空及涅槃； 我隨世俗事， 真諦離文字。 二乘及外道， 同依止諸見； 迷惑于唯心， 妄分別外境。 羅漢辟支佛， 及以佛菩提； 種子堅成就， 夢佛灌其頂。」 「心幻趣寂靜， 何為說有無？ 何處及為誰？ 何故愿為說。」 「迷惑于惟心， 故說幻有無； 生滅相相應， 相所相平等。 分別名意識， 及與五識俱； 如影像暴流， 從心種子起。 若心及與意， 諸識不起者； 即得意生身， 亦得於佛地。 諸緣及蘊界， 人法之自相； 皆心假施設， 如夢及毛輪。 觀世如幻夢， 依止於真實； 真實離諸相， 亦離因相應。 聖者內所證， 常住于無念； 迷惑因相應， 執世間為實。 一切戲論滅， 迷惑則不生； 隨有迷分別， 癡心常現起。 諸法空無性， 而是常無常； 生論者所見， 非是無生論。 一異俱不俱， 自然及自在； 時微塵勝性， 緣分別世間。 識為生死種， 有種故有生； 如畫依于壁， 了知即便滅。 譬如見幻人， 而有幻生死； 凡愚亦如是， 癡故起縛脫。 內外二種法， 及以彼因緣； 修行者
【現代漢語翻譯】 現代漢語譯本 『未補伽羅』（Avikalpa，無分別），虛空及『涅槃』（Nirvana，寂滅）； 我隨順世俗之事，真諦卻超越文字。 『二乘』（聲聞乘和緣覺乘）及外道，同樣依止於各種見解； 他們迷惑于唯心之說，錯誤地分別外在境界。 『羅漢』（Arhat，阿羅漢）、『辟支佛』（Pratyekabuddha，緣覺佛），以及佛的『菩提』（Bodhi，覺悟）； 他們的種子堅固成就，如同夢中佛為他們灌頂。」 『心』（Citta，心）如幻，趨向寂靜，為何還要說有或無？ 在何處？爲了誰？又爲了什麼緣故，你希望我解說？」 因為迷惑于唯心之說，所以才說幻象有或無； 生滅之相相互相應，能相與所相平等。 分別稱為意識，以及與五識俱生； 如影像和暴流，從心的種子生起。 如果心以及意，諸識都不生起； 就能證得意生身，也能證得佛地。 諸緣以及蘊、界，人法各自的自相； 都是心所假立施設，如夢境和毛輪。 觀察世間如幻夢，依止於真實； 真實遠離諸相，也遠離因緣相應。 聖者內心所證悟，常住在無念之中； 迷惑于因緣相應，執著世間為真實。 一切戲論止滅，迷惑就不會產生； 隨之而來的迷惑分別，癡心常常顯現。 諸法空無自性，而是常還是無常； 這是生論者所見，不是無生論。 一與異、俱與不俱，自然以及自在； 時間、微塵、勝性，因緣分別世間。 識是生死的種子，因為有種子所以有生； 如繪畫依附於墻壁，瞭解了就立即滅除。 譬如見到幻化的人，而有幻化的生死； 凡夫愚人也像這樣，因為愚癡而產生束縛和解脫。 內外兩種法，以及它們的因緣； 修行者
【English Translation】 English version 『Avikalpa』 (non-conceptualization), emptiness, and 『Nirvana』 (cessation); I follow worldly affairs, but the ultimate truth is beyond words. The 『Two Vehicles』 (Śrāvakayāna and Pratyekabuddhayāna) and the heretics, all rely on various views; They are deluded by the doctrine of mind-only, falsely discriminating external realms. 『Arhats』 (worthy ones), 『Pratyekabuddhas』 (solitary Buddhas), and the 『Bodhi』 (enlightenment) of the Buddhas; Their seeds are firmly accomplished, like a Buddha in a dream anointing their heads.」 『Mind』 (Citta) is like an illusion, tending towards tranquility, why speak of existence or non-existence? Where? For whom? And for what reason do you wish me to explain?」 Because of delusion in mind-only, it is said that illusions exist or do not exist; The characteristics of arising and ceasing correspond to each other, the perceived and the perceiver are equal. Discrimination is called consciousness, together with the five senses; Like images and violent currents, arising from the seeds of the mind. If the mind and intellect, and the various consciousnesses do not arise; Then one attains the mind-made body, and also attains the Buddha-ground. All conditions, aggregates, and realms, the self-nature of beings and dharmas; Are all provisional designations of the mind, like dreams and hair-wheels. Observe the world as illusory dreams, rely on the truth; The truth is apart from all characteristics, and also apart from causal correspondence. What the sages realize internally, constantly abides in non-thought; Deluded by causal correspondence, they cling to the world as real. When all fabrications cease, delusion will not arise; With the arising of deluded discriminations, the deluded mind constantly manifests. All dharmas are empty and without self-nature, whether they are permanent or impermanent; This is what those who argue for existence see, not those who argue for non-arising. One and different, together and not together, natural and self-existent; Time, atoms, primordial substance, conditions discriminate the world. Consciousness is the seed of birth and death, because there is a seed, there is birth; Like a painting relying on a wall, understanding it immediately ceases. For example, seeing an illusory person, there is illusory birth and death; Ordinary fools are also like this, because of ignorance, bondage and liberation arise. The two kinds of dharmas, internal and external, and their causes and conditions; Practitioners
觀察， 皆住于無相。 習氣不離心， 亦不與心俱； 雖為習所纏， 心相無差別。 心如白色衣， 意識習為垢； 垢習之所污， 令心不顯現。 我說如虛空， 非有亦非無； 藏識亦如是， 有無皆遠離。 意識若轉依， 心則離濁亂； 我說心為佛， 覺了一切法。 永斷三相續， 亦離於四句； 有無皆舍離， 諸有恒如幻。 前七地心起， 故有二自性； 餘地及佛地， 悉是圓成實。 欲色無色界， 及以于涅槃； 于彼一切身， 皆是心境界。 隨其有所得， 是則迷惑起； 若覺自心已， 迷惑則不生。 我立二種法， 諸相及以證； 以四種理趣， 方便說成就。 見種種名相， 是迷惑分別； 若離於名相， 性凈聖所行。 隨能所分別， 則有妄計相； 若離彼分別， 自性聖所行。 心若解脫時， 則常恒真實； 種性及法性， 真如離分別。 以有清凈心， 而有雜染現； 無凈則無染， 真凈聖所行。 世間從緣生， 增長於分別； 觀彼如幻夢， 是時即解脫。 種種惡習氣， 與心和合故； 眾生見外境， 不睹心法性。 心性本清凈，
【現代漢語翻譯】 現代漢語譯本 觀察，都安住于無相的境界。 習氣不離開心，也不與心同時存在； 雖然被習氣所纏繞，心的本相併沒有差別。 心就像白色的衣服，意識的習氣就像污垢； 被污垢習氣所污染，使得心的光明無法顯現。 我說心就像虛空一樣，不是有也不是無； 藏識（Ālaya-vijñāna，儲存一切種子識）也是這樣，遠離有和無的分別。 意識如果能夠轉依（Parāvṛtti，轉變所依），心就能遠離濁亂； 我說心就是佛，覺悟了一切法。 永遠斷絕三種相續（三相續：煩惱相續、業相續、苦相續），也遠離四句（四句：有、無、亦有亦無、非有非無）； 有和無都捨棄，一切存在都像幻象一樣。 前七地（七地：遠行地）的心生起時，所以有二自性（二自性：依他起性、遍計所執性）； 其餘的各地位以及佛地，都是圓成實性（Pariniṣpanna，圓滿成就的真實自性）。 對於欲界、色界、無色界，以及涅槃； 對於它們的一切身，都是心的境界。 隨著有所得的心，迷惑就會產生； 如果覺悟了自己的心，迷惑就不會產生。 我建立兩種法，諸相和所證； 用四種道理，方便地說明成就。 見到種種名相，是迷惑的分別； 如果遠離名相，自性清凈是聖者所行。 隨著能取和所取的分別，就會有虛妄計度的相； 如果遠離那些分別，自性清凈是聖者所行。 心如果解脫時，就是常、恒、真實的； 種性和法性，真如遠離分別。 因為有清凈心，所以有雜染的顯現； 沒有清凈就沒有雜染，真正的清凈是聖者所行。 世間從因緣而生，增長於分別； 觀察它像幻象和夢境一樣，這時就解脫了。 種種惡的習氣，與心和合在一起的緣故； 眾生見到外在的境界，卻看不到心法的本性。 心的本性本來是清凈的，
【English Translation】 English version Observing, all dwell in the absence of characteristics (animitta). Habitual tendencies do not leave the mind, nor do they exist with the mind; Although entangled by habits, the essence of the mind is without difference. The mind is like a white garment, the habits of consciousness are like stains; Defiled by the stains of habits, the mind's luminosity cannot manifest. I say it is like space, neither existent nor nonexistent; The Ālaya-vijñāna (storehouse consciousness) is also like this, far from both existence and non-existence. If consciousness undergoes Parāvṛtti (transformation), the mind will be free from turbidity and confusion; I say the mind is Buddha, awakened to all dharmas. Eternally severing the three continuities (three continuities: afflictions, karma, suffering), also departing from the four negations (four negations: existence, non-existence, both existence and non-existence, neither existence nor non-existence); Abandoning both existence and non-existence, all existence is constantly like an illusion. When the mind of the first seven Bhumis (seven Bhumis: Far-Going Ground) arises, there are two natures (two natures: dependent nature, and the imagined nature); The remaining Bhumis and the Buddha-Bhumis are all Pariniṣpanna (perfected nature). Regarding the desire realm, the form realm, the formless realm, and also Nirvana; Regarding all their bodies, they are all realms of the mind. Following what is obtained, delusion arises; If one awakens to one's own mind, delusion will not arise. I establish two kinds of dharmas, characteristics and what is realized; Using four kinds of reasoning, I expediently explain accomplishment. Seeing various names and forms is deluded discrimination; If one departs from names and forms, the self-nature purity is what the sages practice. Following the discrimination of the grasper and the grasped, there will be the appearance of false imputation; If one departs from those discriminations, the self-nature is what the sages practice. When the mind is liberated, it is constant, permanent, and real; Nature and dharma-nature, Suchness (Tathātā) are free from discrimination. Because there is a pure mind, there is the appearance of defilement; Without purity, there is no defilement, true purity is what the sages practice. The world arises from conditions, increasing in discrimination; Observing it like illusions and dreams, at this time one is liberated. Various evil habits, because they are combined with the mind; Sentient beings see external realms, but do not see the nature of the mind-dharma. The nature of the mind is originally pure,
不生諸迷惑； 迷從惡習起， 是故不見心。 唯迷惑即真， 真實非余處； 以諸行非行， 非余處見故。 若觀諸有為， 遠離相所相； 以離眾相故， 見世惟自心。 安住于唯心， 不分別外境； 住真如所緣， 超過於心量。 若超過心量， 亦超于無相； 以住無相者， 不見於大乘。 行寂無功用， 凈修諸大愿； 及我最勝智， 無相故不見。 應觀心所行， 亦觀智所行； 觀見慧所行， 于相無迷惑。 心所行苦諦， 智所行是集； 餘二及佛地， 皆是慧所行。 得果與涅槃， 及以八聖道； 覺了一切法， 是佛清凈智。 眼根及色境， 空明與作意； 故令從藏識， 眾生眼識生。 取者能所取， 名事俱無有； 無因妄分別， 是為無智者。 名義互不生， 名義別亦爾； 計因無因生， 不離於分別。 妄謂住實諦， 隨見施設說； 一性五不成， 舍離於諦義。 戲論于有無， 應超此等魔； 以見無我故， 不妄求諸有。 計作者為常， 咒術與諍論； 實諦離言說， 而見寂滅法。 依于藏識故， 而得有意轉； 心意為依故， 而有諸
【現代漢語翻譯】 現代漢語譯本 不產生任何迷惑； 迷惑源於不良習氣，因此無法看見本心。 只有迷惑才是真實的，真實不在其他地方； 因為一切行為都不是真正的行為，不在其他地方顯現。 如果觀察一切有為法，就能遠離能相和所相； 因為脫離了一切相，就能明白世界只是自己的心。 安住于唯心，不分別外在境界； 安住于真如所緣，超越於心的計量。 如果超越了心的計量，也就超越了無相； 因為安住于無相的人，無法看見大乘。 奉行寂靜無為，清凈地修習各種大愿； 以及我最殊勝的智慧，因為無相所以無法看見。 應該觀察心的執行，也應該觀察智的執行； 觀察慧的執行，對於相就不會有迷惑。 心所執行的是苦諦（dukkha-satya，痛苦的真諦），智所執行的是集諦（samudaya-satya，痛苦的根源）； 其餘二諦以及佛的境界，都是慧所執行的。 獲得果位與涅槃（nirvana，解脫），以及八聖道（arya-ashtanga-marga，達到解脫的八正道）； 覺悟一切法，是佛的清凈智慧。 眼根（eye sense organ）以及色境（rupa-ayatana，視覺對像），空明與作意（manasikara，心理活動）； 因此從藏識（alaya-vijñana，阿賴耶識），眾生的眼識產生。 取者、能取和所取，名稱和事物都無有； 無緣無故的妄加分別，這就是沒有智慧的人。 名稱和意義互不產生，名稱和意義各自獨立也是如此； 認為有因或無因產生，都離不開分別。 虛妄地認為住在實諦（paramartha-satya，勝義諦），隨著所見而施設言說； 認為一性，五蘊（skandha，構成個體經驗的五種要素）不能成立，這是捨棄了真諦的意義。 戲論于有和無，應該超越這些魔障； 因為見到無我（anatman，沒有永恒不變的自我），就不會虛妄地追求諸有。 認為作者是常恒不變的，相信咒術和爭論； 實諦（paramartha-satya，勝義諦）是無法用言語表達的，而能見到寂滅之法。 依靠藏識（alaya-vijñana，阿賴耶識）的緣故，才能有意念的運轉； 因為心和意是所依，才會有各種...
【English Translation】 English version Not giving rise to any confusions; Confusion arises from bad habits, therefore the mind cannot be seen. Only confusion is real, reality is not elsewhere; Because all actions are not true actions, they are not seen elsewhere. If one observes all conditioned phenomena, one can be free from the perceived and the perceiver; Because of being free from all appearances, one understands that the world is only one's own mind. Abiding in the mind-only, not distinguishing external realms; Abiding in the Suchness as object, surpassing the measurement of the mind. If one surpasses the measurement of the mind, one also surpasses the absence of characteristics; Because those who abide in the absence of characteristics cannot see the Mahayana (Great Vehicle). Practicing stillness without effort, purely cultivating all great vows; And my most supreme wisdom, because of the absence of characteristics, cannot be seen. One should observe the workings of the mind, and also observe the workings of wisdom; Observing the workings of prajna (wisdom), one will not be confused about appearances. What the mind works with is the dukkha-satya (Truth of Suffering), what wisdom works with is the samudaya-satya (Truth of the Origin of Suffering); The other two truths and the Buddha's realm are all what prajna works with. Attaining the fruit and nirvana (liberation), and the arya-ashtanga-marga (Noble Eightfold Path); Awakening to all dharmas (teachings), is the pure wisdom of the Buddha. The eye sense organ and rupa-ayatana (visual object), clarity and manasikara (attention); Therefore, from the alaya-vijñana (store consciousness), the eye consciousness of sentient beings arises. The taker, the able to take, and the taken, names and things are all non-existent; Groundless, false discriminations, this is what the unwise do. Names and meanings do not arise from each other, names and meanings are also separate; Thinking that causes or no causes arise, one cannot be free from discriminations. Falsely thinking to abide in the paramartha-satya (ultimate truth), establishing speech according to what is seen; Thinking of one nature, the five skandhas (aggregates) cannot be established, this is abandoning the meaning of the truth. Engaging in playful discussions about existence and non-existence, one should transcend these demons; Because seeing anatman (no-self), one will not falsely seek all existences. Thinking the creator is constant, believing in spells and disputes; The paramartha-satya (ultimate truth) is beyond words, and one can see the dharma of quiescence. Relying on the alaya-vijñana (store consciousness), one can have the turning of intention; Because the mind and intention are the basis, there are various...
識生。 虛妄所立法， 及心性真如； 定者如是觀， 通達唯心性。 觀意與相事， 不念常無常； 及以生不生， 不分別二義。 從於阿賴耶， 生起于諸識； 終不於一義， 而生二種心。 由見自心故， 非空非言說； 若不見自心， 為見網所縛。 諸緣無有生， 諸根無所有； 無貪無蘊界， 悉無諸有為。 本無諸業報， 無作無有為； 執著本來無， 無縛亦無脫。 無有無記法， 法非法皆無； 非時非涅槃， 法性不可得。 非佛非真諦， 非因亦非果； 非倒非涅槃， 非生亦非滅。 亦無十二支， 邊無邊非有； 一切見皆斷， 我說是唯心。 煩惱業與身， 及業所得果； 皆如焰如夢， 如乾闥婆城。 以住唯心故， 諸相皆舍離； 以住唯心故， 能見於斷常。 涅槃無諸蘊， 無我亦無相； 以入于唯心， 轉依得解脫。 惡習為因故， 外現於大地； 及以諸眾生， 唯心無所見。 身資土影像， 眾生習所現； 心非是有無， 習氣令不顯。 垢現於凈中， 非凈現於垢； 如雲翳虛空， 心不現亦爾。 妄計性為有， 于緣起則無；
【現代漢語翻譯】 現代漢語譯本 識的產生。 虛妄分別所建立的法，以及心性的真如（tathata，如實、不變的本性）； 修習禪定的人應如此觀察，通達萬法唯心的本性。 觀察意念和現象，不執著于常與無常； 以及生與不生，不分別這兩種對立的意義。 從阿賴耶識（Alaya-vijnana，含藏一切種子識）中，生起各種識； 始終不應在同一個對像上，產生兩種不同的心。 因為見到自心的緣故，就超越了空和言說的侷限； 如果不能見到自心，就會被知見的羅網所束縛。 諸法因緣沒有真實的生起，諸根（感官）也並非真實存在； 沒有貪慾，沒有五蘊（skandha，構成個體的五種要素）和十八界（dhatu，構成經驗的十八種要素），一切有為法（samskrta，由因緣和合而成的法）都不存在。 本來就沒有諸業的報應，沒有造作，沒有有為； 執著本來就是不存在的，沒有束縛，也沒有解脫。 沒有不可記說的法，是法還是非法都不存在； 沒有時間，沒有涅槃（nirvana，解脫輪迴的狀態），法的本性是不可得的。 不是佛，不是真諦（satya，真實不虛的道理），不是因，也不是果； 不是顛倒，不是涅槃，不是生，也不是滅。 也沒有十二因緣（nidana，生命輪迴的十二個環節），有邊無邊都不是真實存在； 一切知見都應斷除，我說這就是唯心。 煩惱、業和身體，以及業所得到的果報； 都如火焰、如夢幻、如乾闥婆城（Gandharva-pura，海市蜃樓）。 因為安住于唯心，所以各種現象都應捨棄； 因為安住于唯心，所以能夠正確地看待斷與常。 涅槃沒有五蘊，沒有我，也沒有現象； 因為進入唯心的境界，通過轉依（asraya-paravrtti，轉變所依，即轉變阿賴耶識），才能得到解脫。 由於惡習作為原因，外在顯現為大地； 以及各種眾生，在唯心中都無法真正見到。 身體、資財、土地的影像，都是眾生的習氣所顯現； 心不是有也不是無，是習氣讓它不能顯現。 污垢顯現在清凈之中，而不是清凈顯現在污垢之中； 如同云遮蔽虛空，心不顯現也是如此。 在妄計所執性（parikalpita-svabhava，遍計所執性，虛妄分別的自性）上認為是實有，在緣起性（pratitya-samutpada，事物依靠因緣而生起的性質）上則不存在；
【English Translation】 English version The arising of consciousness. The dharmas established by false discriminations, and the suchness (tathata) of the mind's nature; Those in samadhi should observe in this way, understanding the nature of mind-only. Observe thoughts and phenomena, not clinging to permanence or impermanence; And to arising and non-arising, not distinguishing these two opposing meanings. From the Alaya-vijnana (storehouse consciousness), all the various consciousnesses arise; Never should two different minds arise regarding one and the same object. Because of seeing one's own mind, one transcends the limitations of emptiness and speech; If one cannot see one's own mind, one will be bound by the net of views. The conditions for dharmas have no real arising, and the sense organs are not truly existent; There is no greed, no five skandhas (aggregates constituting an individual) and eighteen dhatus (elements of experience), all conditioned dharmas (samskrta) do not exist. Originally there are no karmic retributions, no actions, no conditioned things; Clinging is originally non-existent, there is no bondage, and no liberation. There are no unrecordable dharmas, neither dharma nor non-dharma exists; There is no time, no nirvana (liberation from the cycle of rebirth), the nature of dharma is unattainable. Not Buddha, not the truth (satya), not cause, and not effect; Not inverted, not nirvana, not arising, and not ceasing. Nor are there the twelve nidanas (links in the chain of dependent origination), neither finite nor infinite is truly existent; All views should be cut off, I say this is mind-only. Afflictions, karma, and the body, and the karmic results obtained; Are all like flames, like dreams, like a Gandharva-pura (mirage). Because of abiding in mind-only, all phenomena should be abandoned; Because of abiding in mind-only, one can correctly view permanence and impermanence. Nirvana has no skandhas, no self, and no phenomena; Because of entering the realm of mind-only, through the transformation of the basis (asraya-paravrtti, transformation of the Alaya-vijnana), one can attain liberation. Due to bad habits as the cause, the external world appears as the great earth; And all sentient beings, in mind-only, cannot be truly seen. The images of body, wealth, and land are all manifestations of the habits of sentient beings; The mind is neither existent nor non-existent, it is habit that prevents it from manifesting. Defilement appears in purity, rather than purity appearing in defilement; Just as clouds obscure the sky, so too is the non-manifestation of the mind. On the imagined nature (parikalpita-svabhava, the nature of false discrimination), it is considered to be real, while in dependent origination (pratitya-samutpada), it does not exist;
以妄計迷執， 緣起無分別。 非所造皆色， 有色非所造； 夢幻焰干城， 此等非所造。 若於緣生法， 謂實及不實； 此人決定依， 一異等諸見。 聲聞有三種， 愿生與變化； 及離貪瞋等， 從於法所生。 菩薩亦三種， 未有諸佛相； 思念于眾生， 而現於佛像。 眾生心所現， 皆從習氣生； 種種諸影像， 如星雲日月。 若大種是有， 可有所造生； 大種無性故， 無能相所相。 大種是能造， 地等是所造； 大種本無生， 故無所造色。 假實等諸色， 及幻所造色； 夢色干城色， 焰色為第五。 一闡提五種， 種性五亦然， 五乘及非乘， 涅槃有六種， 諸蘊二十四， 諸色有八種， 佛有二十四， 佛子有二種。 法門有百八， 聲聞有三種， 諸佛剎惟一， 佛一亦復然。 解脫有三種， 心流注有四， 無我有六種， 所知亦有四。 遠離於作者， 及離諸見過； 內自證不動， 是無上大乘。 生及與不生， 有八種九種； 一念與漸次， 證得宗唯一。 無色界八種， 禪差別有六， 辟支諸佛子， 出離有七種。 三世悉
{ "translations": [ "現代漢語譯本", "以虛妄的計度產生迷惑和執著，緣起法本沒有分別。", "不是大種（四大元素：地、水、火、風）所造的都稱為色（物質），有色（物質）的也不是大種所造；", "如夢境、幻術、陽焰、乾闥婆城（海市蜃樓），這些都不是大種所造。", "如果對於緣生法（因緣和合而生的法） ，認為它是真實的或者不真實的；", "這個人必定會依賴於，一（相同）、異（不同）等等各種見解。", "聲聞（聽聞佛陀教誨而證悟的修行者）有三種，即愿生聲聞、變化聲聞；", "以及遠離貪婪、嗔恨等等煩惱，從佛法中所生的聲聞。", "菩薩（立志成佛的修行者）也有三種，即還沒有顯現諸佛相的菩薩；", "思念著眾生，而顯現出佛像的菩薩。", "眾生的心所顯現的，都是從習氣（長期薰染形成的習慣）所生；", "種種的影像，如星辰、雲朵、日月。", "如果說四大種（地、水、火、風）是實有的，那麼就可以有所造之物產生；", "但四大種本身沒有自性，所以沒有能造和所造的相對關係。", "四大種是能造者，地等是所造之物；", "但四大種本身沒有生起，所以沒有所造的色法。", "虛假的色法，以及幻術所造的色法；", "夢中所見的色法，乾闥婆城（海市蜃樓）的色法，陽焰的色法是第五種。", "一闡提（斷善根的人）有五種，種性也有五種，", "五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）以及非乘，涅槃（寂滅）有六種，", "諸蘊（構成人身的五種要素：色、受、想、行、識）有二十四種，諸色有八種，", "佛有二十四種功德，佛子（佛的弟子）有兩種。", "法門有一百零八種，聲聞有三種，", "諸佛的剎土（佛所居住的國土）只有一個，佛的果位也是唯一。", "解脫有三種，心流注有四種，", "無我（沒有永恒不變的自我）有六種，所知（所認識的對象）也有四種。", "遠離作者（造物主）的觀念，以及遠離各種錯誤的見解；", "內心自我證悟而不動搖，這是無上大乘（最高的佛法）。", "生起以及不生起，有八種和九種；", "一念頓悟與漸次修行，證得的宗旨在唯一。", "無**有八種，禪定的差別有六種，", "辟支佛（緣覺）和諸佛的弟子，出離有七種。", "三世（過去、現在、未來）一切諸法。", "English version", "Delusion and attachment arise from false calculations; origination is without distinction.", "Not all that is made of the 'dhātu' (the four elements: earth, water, fire, wind) is called 'rūpa' (matter), and not all 'rūpa' (matter) is made of the 'dhātu';", "Like dreams, illusions, mirages, and cities of Gandharvas (mirage cities), these are not made of the 'dhātu'.", "If, regarding the 'pratītyasamutpāda' (dependent origination), one considers it real or unreal;", "This person will definitely rely on views such as oneness, otherness, and so on.", "There are three types of 'śrāvakas' (listeners, disciples who attain enlightenment by hearing the Buddha's teachings): those who aspire to be born, those who transform;", "And those who are free from greed, hatred, and other afflictions, born from the Dharma.", "There are also three types of 'bodhisattvas' (beings who aspire to Buddhahood): those who have not yet manifested the marks of the Buddhas;", "Those who contemplate sentient beings and manifest the image of the Buddha.", "Whatever appears in the minds of sentient beings arises from 'vāsanā' (habitual tendencies);", "Various images, like stars, clouds, and the sun and moon.", "If the four great elements (earth, water, fire, wind) are real, then something created can arise;", "But since the four great elements have no inherent nature, there is no relationship of creator and created.", "The four great elements are the creators, and earth and so on are the created;", "But since the four great elements are originally unarisen, there is no created 'rūpa' (matter).", "False 'rūpa' (matter), and 'rūpa' (matter) created by illusion;", "'Rūpa' (matter) seen in dreams, 'rūpa' (matter) of Gandharva cities (mirages), and 'rūpa' (matter) of mirages are the fifth.", "There are five types of 'icchantikas' (those who have severed their roots of goodness), and five types of 'gotra' (lineage or nature),", "Five 'yānas' (vehicles: human/deva, śrāvaka, pratyekabuddha, bodhisattva, buddha) and non-vehicles, there are six types of 'nirvana' (cessation).", "There are twenty-four 'skandhas' (aggregates: form, feeling, perception, mental formations, consciousness), eight types of 'rūpa' (matter),", "Buddhas have twenty-four qualities, and Buddha's disciples have two.", "There are one hundred and eight Dharma gates, three types of 'śrāvakas' (listeners),", "The Buddha-kṣetra (Buddha-field) of all Buddhas is only one, and the state of Buddhahood is also unique.", "There are three types of liberation, four types of mind-streams,", "There are six types of 'anātman' (no-self), and four types of knowable objects.", "To be free from the notion of a creator, and to be free from all wrong views;", "Inner self-realization without wavering, this is the unsurpassed Mahayana (Great Vehicle).", "Arising and non-arising, there are eight and nine types;", "Sudden enlightenment and gradual practice, the purpose attained is unique.", "No ** has eight types, the difference in 'dhyāna' (meditation) has six types,", "'Pratyekabuddhas' (solitary realizers) and disciples of all Buddhas, renunciation has seven types.", "All dharmas (phenomena) of the three times (past, present, future)." ] }
無有， 常無常亦無； 作業及果報， 皆如夢中事。 諸佛本不生， 為聲聞佛子； 心恒不能見， 如幻等法故。 故於一切剎， 從兜率入胎； 初生及出家， 不從生處生。 為流轉眾生， 而說于涅槃； 諸諦及諸剎， 隨機令覺悟。 世間洲樹林， 無我外道行； 禪乘阿賴耶， 果境不思議。 星宿月種類， 諸王諸天種； 乾闥夜叉種， 皆因業愛生。 不思變易死， 猶與習氣俱； 若死永盡時， 煩惱網已斷。 財谷與金銀， 田宅及僮僕， 像馬牛羊等， 皆悉不應畜。 不臥穿孔床， 亦不泥塗地， 金銀銅缽等， 皆悉不應畜。 土石及與鐵， 䗍及頗梨器， 滿於摩竭量， 隨缽故聽畜。 常以青等色， 牛糞泥果葉， 染白欽婆等， 令作袈裟色。 四指量刀子， 刀如半月形， 為以割截衣， 修行者聽畜。 勿學工巧明， 亦不應賣買， 若須使凈人， 此法我所說。 常守護諸根， 善解經律義， 不狎諸俗人， 是名修行者。 樹下及巖穴， 野屋與冢間， 草窟及露地， 修行者應住。 冢間及余處， 三衣常隨身， 若闕衣服時，
【現代漢語翻譯】 現代漢語譯本 沒有『有』，也沒有『常』和『無常』； 業和果報，都像夢中的事情一樣。 諸佛本來不生不滅，爲了聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）和佛子（Buddhaputra，發菩提心，行菩薩道的修行者）； 心永遠不能真正見到實相，因為一切都如幻象一般。 因此，在一切剎土（Buddhakṣetra，佛所居住和教化的世界），從兜率天（Tuṣita，欲界天之一，彌勒菩薩現在居住的地方）進入母胎； 初生和出家，都不是真正從生死中產生。 爲了在輪迴中流轉的眾生，而宣說涅槃（Nirvana，解脫生死輪迴的境界）； 諸諦（Arya-satyani，四聖諦）和諸剎土，都隨機緣使眾生覺悟。 世間的洲、樹、森林，以及無我的外道修行； 禪定、乘、阿賴耶識（Ālaya-vijñāna，第八識，儲存一切業種的識），果報境界不可思議。 星宿、月亮的種類，諸王、諸天的種類； 乾闥婆（Gandharva，天界的樂神）、夜叉（Yaksa，守護神）的種類，都是因為業和愛而生。 不要思念變易和死亡，即使死亡也仍然帶著習氣； 如果死亡時一切都永遠消盡，那就是煩惱之網已經斷除。 財產、穀物和金銀，田地、住宅和奴僕， 象、馬、牛、羊等，都不應該蓄養。 不要睡在有孔的床上，也不要睡在泥塗的地上， 金、銀、銅缽等，都不應該蓄養。 土、石頭和鐵，以及䗍（一種容器）和頗梨器（水晶器皿）， 只要不超過摩竭（Makara，一種海獸）的容量，爲了缽的緣故可以聽許蓄養。 經常用青色等顏色，牛糞、泥土、果葉， 來染色白色的欽婆（Kimba，一種布料）等，使之成為袈裟的顏色。 四指長的刀子，刀的形狀像半月， 爲了用來割截衣服，修行者可以聽許蓄養。 不要學習工巧技藝，也不應該進行買賣， 如果需要，可以使用凈人（Kappiya-karaka，為僧侶處理事務的居士），這是我所說的法。 經常守護諸根（Indriya，眼、耳、鼻、舌、身、意），善於理解經律的意義， 不親近世俗之人，這叫做修行者。 樹下和巖洞，野外的房屋和墳墓之間， 草窟和露天的地方，修行者應該居住。 墳墓之間和其餘的地方，三衣（Tricīvara，僧侶所穿的三種袈裟）經常隨身， 如果缺少衣服時，
【English Translation】 English version There is no 『being,』 nor is there 『permanence』 or 『impermanence;』 Actions and their consequences are all like things in a dream. The Buddhas are fundamentally unborn, for the sake of Śrāvakas (those who hear the Buddha's teachings and attain enlightenment) and Buddhaputras (those who generate Bodhicitta and practice the Bodhisattva path); The mind can never truly see reality, because everything is like an illusion. Therefore, in all Buddha-kṣetras (Buddha's lands), entering the womb from Tuṣita (one of the heavens in the desire realm, where Bodhisattva Maitreya currently resides); The first birth and renunciation are not truly born from birth and death. For the sake of sentient beings wandering in samsara, Nirvana (liberation from the cycle of birth and death) is taught; The Four Noble Truths (Arya-satyani) and the Buddha-kṣetras, all cause beings to awaken according to their capacity. The continents, trees, and forests of the world, and the non-self practices of external paths; Dhyana (meditation), Yana (vehicle), Ālaya-vijñāna (the eighth consciousness, the storehouse of all karmic seeds), the realm of karmic results is inconceivable. The types of stars and moons, the types of kings and devas (gods); The types of Gandharvas (celestial musicians) and Yakshas (guardian deities), are all born from karma and attachment. Do not contemplate change and death, even in death, habitual tendencies remain; If everything is completely exhausted at the time of death, then the net of afflictions has been severed. Property, grains, and gold and silver, fields, houses, and servants, Elephants, horses, cows, sheep, etc., should not be kept. Do not sleep on a bed with holes, nor on a mud-covered ground, Gold, silver, copper bowls, etc., should not be kept. Earth, stones, and iron, as well as 䗍 (a type of container) and crystal vessels, As long as it does not exceed the capacity of a Makara (a sea creature), it is permissible to keep them for the sake of the bowl. Always use colors such as blue, cow dung, mud, and fruit leaves, To dye white Kimba (a type of cloth), etc., to make it the color of a kasaya (monk's robe). A knife four fingers in length, with a shape like a half-moon, For the purpose of cutting clothes, practitioners are allowed to keep it. Do not learn skillful crafts, nor should you engage in buying and selling, If necessary, you may use a Kappiya-karaka (a layperson who handles affairs for monks), this is the Dharma I have spoken. Always guard the senses (Indriya, eyes, ears, nose, tongue, body, mind), be skilled in understanding the meaning of the Sutras and Vinaya, Do not associate with worldly people, this is called a practitioner. Under trees and in caves, in wilderness huts and among tombs, In grass huts and in open spaces, practitioners should dwell. Among tombs and in other places, the three robes (Tricīvara, the three robes worn by monks) should always be with you, If clothing is lacking,
來施者應受。 乞食出遊行， 前視一尋地； 攝念而行乞， 猶如蜂採花。 鬧眾所集處， 眾雜比丘尼； 活命與俗交， 皆不應乞食。 諸王及王子， 大臣與長者， 修行者乞食， 皆不應親近。 生家及死家， 親友所愛家， 僧尼和雜家， 修行者不食。 寺中煙不斷， 常作種種食， 及故為所造， 修行者不食。 行者觀世間， 能相與所相； 皆悉離生滅， 亦離於有無。
大乘入楞伽經卷第六 大正藏第 16 冊 No. 0672 大乘入楞伽經
大乘入楞伽經卷第七
大周于闐國三藏法師實叉難陀奉 敕譯偈頌品第十之二
「若諸修行者， 不起于分別； 不久得三昧， 力通及自在。 修行者不應， 妄執從微塵， 時勝性作者， 緣生於世間。 世從自分別， 種種習氣生； 修行者應觀， 諸有如夢幻。 恒常見遠離， 誹謗及建立； 身資及所住， 不分別三有。 不思想飲食， 正念端身住； 數數恭敬禮， 諸佛及菩薩。 善解經律中， 真實理趣法； 五法二無我， 亦思惟自心。 內證凈法性， 諸地及佛地； 行者修習此， 處
【現代漢語翻譯】 現代漢語譯本 來施捨的人應該接受供養。 乞食出行時，應向前看一尋（古代長度單位）的距離； 收攝心念去乞食，就像蜜蜂採花一樣（不損害供養者）。 不應該在喧鬧人群聚集的地方乞食，也不應該在有眾多雜亂比丘尼的地方乞食； 靠乞食維持生命的人，以及與世俗交往過密的人，都不應該去乞食。 對於諸王和王子，大臣和長者，修行者乞食時，都不應該過於親近。 在有新生兒的家庭和有喪事的家庭，親友們特別關愛的家庭，僧人和尼姑混雜居住的家庭，修行者都不應該去乞食。 寺廟中炊煙不斷，經常製作各種食物，以及故意特別製作的食物，修行者都不應該食用。 修行者觀察世間萬物，能相（能認識的主體）和所相（被認識的客體）； 一切都脫離了生滅變化，也脫離了有和無的對立。
《大乘入楞伽經》卷第六 大正藏第 16 冊 No. 0672 《大乘入楞伽經》
《大乘入楞伽經》卷第七
大周于闐國三藏法師實叉難陀（Śikṣānanda）奉 敕譯 偈頌品第十之二
『如果各位修行者，不起任何分別念； 不久就能獲得三昧（Samādhi，禪定），神通和自在。 修行者不應該，錯誤地執著于微塵（最小的物質單位），時間，至上的神性創造者，以及因緣和合而產生世間萬物。 世界是從自己的分別念中，產生各種各樣的習氣； 修行者應該觀察，一切存在都如夢幻泡影。 要經常看到遠離，誹謗和建立（各種觀點）； 對於身體，資財和住所，不分別三有（欲有、色有、無色有）。 不去思念飲食，以正念端正身心安住； 要多次恭敬地禮拜，諸佛和菩薩（Bodhisattva）。 要善於理解經律中的，真實的理趣和法義； 五法（名、相、分別、正智、如如）和二無我（人無我、法無我），也要思惟自己的心。 內在證悟清凈的法性，諸地（菩薩修行的各個階段）以及佛地（成佛的境界）； 修行者修習這些，安住于……』
【English Translation】 English version The giver should be received. When going out for alms, one should look ahead one 'xun' (an ancient unit of length); Collecting one's thoughts while begging for alms is like a bee collecting flowers (without harming the giver). One should not beg for alms in noisy crowds, nor should one beg where there are many mixed Bhikṣuṇīs (nuns); Those who live by begging and those who are too closely involved with worldly affairs should not beg for alms. For kings and princes, ministers and elders, practitioners should not be too close when begging for alms. In families with newborns and families with funerals, families especially loved by relatives and friends, and families where monks and nuns live together, practitioners should not eat. In temples where smoke is constant, where various foods are often made, and foods that are deliberately made, practitioners should not eat. Practitioners observe the world, the 'knower' (the subject that knows) and the 'known' (the object that is known); All are free from birth and death, and also free from the duality of existence and non-existence.
Laṅkāvatāra Sūtra (Entering the Womb of Laṅka), Volume 6 Taishō Tripiṭaka, Volume 16, No. 0672, Laṅkāvatāra Sūtra
Laṅkāvatāra Sūtra, Volume 7
Śikṣānanda (Śikṣānanda), the Tripiṭaka Master from the Kingdom of Khotan during the Great Zhou Dynasty, translated under imperial decree, Gāthā Chapter, Tenth of the Second
『If all practitioners, do not give rise to any discrimination; Before long, they will attain Samādhi (Samādhi), supernatural powers, and freedom. Practitioners should not, falsely cling to dust particles (the smallest unit of matter), time, the supreme divine creator, and the arising of all things in the world from causes and conditions. The world arises from one's own discrimination, giving rise to various habitual tendencies; Practitioners should observe that all existence is like dreams and illusions. One should constantly see detachment, slander, and establishment (various viewpoints); Regarding the body, wealth, and dwelling, do not discriminate the Three Realms (desire realm, form realm, formless realm). Do not think about food and drink, abide in mindfulness with upright body and mind; Frequently and respectfully bow to the Buddhas and Bodhisattvas (Bodhisattva). Be skilled in understanding the true principles and Dharma in the Sutras and Vinaya; The Five Dharmas (name, form, discrimination, right knowledge, suchness) and Two No-Selves (no self of person, no self of phenomena) should also be contemplated in one's own mind. Inwardly realize the pure Dharma-nature, the Bhūmis (stages of Bodhisattva practice) and the Buddha-Bhūmi (state of Buddhahood); Practitioners who cultivate these, abide in...』
蓮花灌頂。 沈輪諸趣中， 厭離於諸有； 往冢間靜處， 修習諸觀行。 有物無因生， 妄謂離斷常； 亦謂離有無， 妄計為中道。 妄計無因論， 無因是斷見； 不了外物故， 壞滅于中道。 恐墮于斷見， 不捨所執法； 以建立誹謗， 妄說為中道。 以覺了惟心， 舍離於外法； 亦離妄分別， 此行契中道。 惟心無有境， 無境心不生； 我及諸如來， 說此為中道。 若生若不生， 自性無自性； 有無等皆空， 不應分別二。 不能起分別， 愚夫謂解脫； 心無覺智生， 豈能斷二執？ 以覺自心故， 能斷二所執； 了知故能斷， 非不能分別。 了知心所現， 分別即不起； 分別不起故， 真如心轉依。 若見所起法， 離諸外道過； 是智者所取， 涅槃非滅壞。 我及諸佛說， 覺此即成佛； 若更異分別， 是則外道論。 不生而現生， 不滅而現滅； 普于諸億剎， 頓現如水月。 一身為多身， 然火及注雨； 隨機心中現， 是故說惟心。 心亦是惟心， 非心亦心起； 種種諸色相， 通達皆惟心。 諸佛與聲聞， 緣覺等形像
【現代漢語翻譯】 現代漢語譯本 蓮花灌頂。 在輪迴的各個趣向中，厭倦並遠離各種存在； 前往墳地等寂靜之處，修習各種觀行。 有人認為事物無因而生，錯誤地認為遠離了斷滅和常恒； 也認為遠離了有和無，錯誤地執著于中道。 錯誤地執著于無因論，認為無因就是斷見； 因為不瞭解外在事物，所以破壞了中道。 因為害怕墮入斷見，所以不捨棄所執著的法； 用建立和誹謗，錯誤地說這是中道。 通過覺悟到唯心，捨棄外在的法； 也遠離虛妄的分別，這樣的修行才符合中道。 唯心沒有外境，沒有外境心就不會生起； 我和諸位如來，都說這是中道。 無論是生還是不生，自性都是無自性的； 有和無等等都是空性的，不應該分別這二者。 不能生起分別，愚笨的人認為這是解脫； 心中沒有覺悟的智慧生起，怎麼能斷除二種執著？ 因為覺悟了自己的心，所以能斷除二種所執； 因爲了解所以能斷除，不是不能分別。 瞭解了心所顯現的，分別就不會生起； 因為分別不生起，真如心就轉變依止。 如果見到所生起的法，遠離各種外道的過失； 這是智者所採取的，涅槃不是滅壞。 我和諸佛說，覺悟這個就是成佛； 如果再有不同的分別，那就是外道的論調。 不生而顯現生，不滅而顯現滅； 普遍在各個億萬剎土，頓時顯現如同水中的月亮。 一個身體變為多個身體，如同火焰和降雨； 隨著眾生心中所想而顯現，所以說一切唯心。 心也是唯心，非心也是心所生起； 種種的顏色和形象，通達了都是唯心。 諸佛和聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子），緣覺（Pratyekabuddha，不依師教，自己證悟的修行者）等等的形象
【English Translation】 English version The Lotus Abhisheka. In the various realms of Samsara, weary of and detached from all existence; Going to quiet places like graveyards, practicing various contemplations. Some believe things arise without cause, falsely thinking they are free from annihilation and permanence; Also thinking they are free from existence and non-existence, falsely clinging to the Middle Way. Falsely clinging to the theory of no cause, considering no cause to be annihilationism; Because they do not understand external things, they destroy the Middle Way. Fearing to fall into annihilationism, they do not abandon the dharmas they cling to; Using establishment and defamation, they falsely say this is the Middle Way. Through realizing mind-only, abandoning external dharmas; Also abandoning false discriminations, this practice accords with the Middle Way. Mind-only has no external objects, without external objects, mind does not arise; I and all the Tathagatas (如來，one who has thus gone), say this is the Middle Way. Whether arising or not arising, self-nature is without self-nature; Existence and non-existence, etc., are all empty, one should not discriminate between the two. Unable to give rise to discrimination, foolish people think this is liberation; Without awakened wisdom arising in the mind, how can one cut off the two attachments? Because of awakening one's own mind, one can cut off the two attachments; Because of understanding, one can cut off, it is not that one cannot discriminate. Understanding what the mind manifests, discrimination will not arise; Because discrimination does not arise, the true suchness (Tathātā, 真如) of the mind transforms and relies. If one sees the dharmas that arise, free from the faults of various external paths; This is what the wise take, Nirvana (涅槃) is not destruction. I and all the Buddhas say, awakening to this is becoming a Buddha; If there are further different discriminations, that is the theory of external paths. Not arising yet appearing to arise, not ceasing yet appearing to cease; Universally in all billions of lands, instantly appearing like the moon in water. One body becoming many bodies, like fire and pouring rain; Appearing according to what arises in the minds of beings, therefore it is said that everything is mind-only. Mind is also mind-only, non-mind is also what the mind gives rise to; All kinds of colors and forms, understanding that all are mind-only. The forms of all the Buddhas and Śrāvakas (聲聞，hearers), Pratyekabuddhas (緣覺，solitary realizers), etc.
； 及餘種種色， 皆說是惟心。 從於無色界， 乃至地獄中； 普現為眾生， 皆是惟心作。 如幻諸三昧， 及以意生身； 十地與自在， 皆由轉依得。 愚夫為相縛， 隨見聞覺知； 自分別顛倒， 戲論之所動。 一切空無生， 我實不涅槃； 化佛于諸剎， 演三乘一乘。 佛有三十六， 復各有十種； 隨眾生心器， 而現諸剎土。 法佛於世間， 猶如妄計性； 雖見有種種， 而實無所有。 法佛是真佛， 余皆是化佛； 隨眾生種子， 見佛所現身。 以迷惑諸相， 而起于分別； 分別不異真， 相不即分別。 自性及受用， 化身復現化； 佛德三十六， 皆自性所成。 由外熏習種， 而生於分別； 不取于真實， 而取妄所執。 迷惑依內心， 及緣于外境； 但由此二起， 更無第三緣。 迷惑依內外， 而得生起已； 六十二十八， 故我說為心。 知但有根境， 則離於我執； 悟心無境界， 則離於法執。 由依本識故， 而有諸識生。 由依內處故， 有似外影現； 無智恒分別， 有為及無為， 皆悉不可得， 如夢星毛輪， 如
【現代漢語翻譯】 現代漢語譯本： 以及其餘種種的色相，都說是唯心所現。 從無**（無色界）開始，乃至地獄之中； 普遍顯現為各種眾生，這都是唯心所造。 如夢如幻的各種三昧（專注狀態），以及意生身（由意念產生的身體）； 十地（菩薩修行的十個階段）與自在（解脫），都是通過轉依（轉變所依）而獲得的。 愚昧的人被表象所束縛，跟隨所見、所聞、所覺、所知； 自己進行分別和顛倒，被虛妄的戲論所動搖。 一切都是空無自性，沒有生滅，我實際上並沒有涅槃（寂滅）； 化身佛在各個剎土（佛國），演說三乘（聲聞乘、緣覺乘、菩薩乘）和一乘（佛乘）。 佛有三十六種功德，每一種功德又各有十種特性； 隨著眾生的心和根器，而顯現各種不同的剎土。 法佛（法身佛）在世間，就像虛妄分別的自性一樣； 雖然看到有種種現象，但實際上什麼也沒有。 法佛才是真佛，其餘的都是化身佛； 隨著眾生各自的業力種子，見到佛所顯現的身相。 因為迷惑于各種表象，而產生分別； 分別並不異於真如，表象也不等同於分別。 自性身（法身）、受用身（報身）、化身，以及化身的再現； 佛的三十六種功德，都是自性所成就的。 由於外在的熏習和種子，而產生分別； 不取真實的，而取虛妄的執著。 迷惑依賴於內心，以及緣于外在的境界； 只是由此內外二緣而生起，沒有第三種因緣。 迷惑依賴於內外二緣，而得以生起之後； 六十二和二十八種邪見，所以我說是心所造成的。 知道只有根和境，就脫離了我執； 領悟心沒有境界，就脫離了法執。 由於依賴於本識（阿賴耶識），所以才有各種識的產生。 由於依賴於內在的處所，才有類似外在影像的顯現； 沒有智慧的人總是分別，有為法和無為法， 一切都不可得，如同夢中的星星、毛髮和輪子， 如
【English Translation】 English version: And all other various forms, are all said to be manifestations of mind. From the realm of no-form (Arupaloka), even to the hells; Universally appearing as sentient beings, all are created by mind alone. Like illusions are the various Samadhis (states of concentration), and the mind-made body (Manomayakaya); The ten Bhumis (ten stages of Bodhisattva practice) and liberation, are all attained through Paravrtti (transformation of the basis). Foolish people are bound by appearances, following what they see, hear, feel, and know; They create their own distinctions and inversions, swayed by delusive fabrications. Everything is empty and without origination, I do not truly enter Nirvana (extinction); Emanation Buddhas in various Buddha-fields, expound the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and the One Vehicle (Buddhayana). The Buddha has thirty-six qualities, and each has ten aspects; According to the minds and capacities of beings, various Buddha-fields appear. The Dharma Buddha (Dharmakaya Buddha) in the world, is like the nature of imaginary constructs; Although various phenomena are seen, in reality, nothing exists. The Dharma Buddha is the true Buddha, the rest are all emanation Buddhas; According to the seeds of beings, they see the forms manifested by the Buddha. Because of delusion regarding various appearances, distinctions arise; Distinctions are not different from Suchness, appearances are not identical to distinctions. The Svabhavikakaya (Essence Body), Sambhogakaya (Enjoyment Body), Nirmanakaya (Emanation Body), and the re-emanations; The thirty-six qualities of the Buddha, are all accomplished by the Essence Body. Due to external conditioning and seeds, distinctions arise; Not grasping the real, but grasping the falsely conceived. Delusion relies on the inner mind, and is conditioned by external objects; It arises solely from these two, there is no third condition. Delusion relies on the internal and external, and after arising; Sixty-two and twenty-eight wrong views, therefore I say are caused by the mind. Knowing that there are only sense bases and objects, one is freed from self-grasping; Realizing that the mind has no boundaries, one is freed from grasping at phenomena. Because of reliance on the Alaya-vijnana (store consciousness), various consciousnesses arise. Because of reliance on the internal bases, appearances like external shadows manifest; Those without wisdom constantly discriminate, conditioned and unconditioned, All are unattainable, like stars, hairs, and wheels in a dream, Like
乾闥婆城， 如幻如焰水， 非有而見有， 緣起法亦然。 我依三種心， 假說根境我； 而彼心意識， 自性無所有。 心意及與識， 無我有二種， 五法與自性， 是諸佛境界。 習氣因為一， 而成於三相； 如以一彩色， 畫壁見種種。 五法二無我， 自性心意識； 于佛種性中， 皆悉不可得。 遠離心意識， 亦離於五法； 復離於自性， 是為佛種性。 若身語意業， 不修白凈法； 如來凈種性， 則離於現行。 神通力自在， 三昧凈莊嚴， 種種意生身， 是佛凈種性。 內自證無垢， 遠離於因相， 八地及佛地， 如來性所成。 遠行與善慧， 法雲及佛地； 皆是佛種性， 余悉二乘攝。 如來心自在， 而為諸愚夫， 心相差別故， 說於七種地。 第七地不起， 身語意過失； 第八地所依， 如夢渡河等。 八地及五地， 解了工巧明； 諸佛子能作， 諸有中之王。 智者不分別， 若生若不生， 空及與不空， 自性無自性， 但惟是心量， 而實不可得。 為諸二乘說， 此實此虛妄， 非為諸佛子， 故不應分別。 有非有悉非
， 亦無剎那相； 假實法亦無， 惟心不可得。 有法是俗諦， 無性第一義； 迷惑于無性， 是則為世俗。 一切法皆空， 我為諸凡愚； 隨俗假施設， 而彼無真實。 由言所起法， 則有所行義； 觀見言所生， 皆悉不可得。 如離壁無畫， 離質亦無影； 藏識若清凈， 諸識浪不生。 依法身有報， 從報起化身； 此為根本佛， 余皆化所現。 不應妄分別， 空及以不空； 妄計于有無， 言義不可得。 凡愚妄分別， 德實塵聚色； 一一塵皆無， 是故無境界。 眾生見外相， 皆由自心現； 所見既非有， 故無諸外境。 如象溺深泥， 不能復移動； 聲聞住三昧， 昏墊亦復然。 若見諸世間， 習氣以為因； 離有無俱非， 法無我解脫。 自性名妄計， 緣起是依他； 真如是圓成， 我經中常說。 心意及與識， 分別與表示； 本識作三有， 皆心之異名。 壽及於暖識， 阿賴耶命根； 意及與意識， 皆分別異名。 心能持于身， 意恒審思慮； 意識諸識俱， 了自心境界。 若實有我體， 異蘊及蘊中； 于彼求我體， 畢
【現代漢語翻譯】 現代漢語譯本： 也沒有剎那相（ksana-laksana，瞬間的特徵）； 假立法和實有法也沒有，只有心是不可得的。 有法是世俗諦（samvrti-satya，相對真理），無自性是第一義諦（paramartha-satya，絕對真理）； 如果對無自性感到迷惑，那就是世俗的認知。 一切法都是空性的，我爲了那些凡夫愚人； 隨順世俗的認知而假立施設，但那些都不是真實的。 由言語所產生的法，則有所行之義； 如果觀察到由言語所生之法，都是不可得的。 如同離開墻壁就沒有圖畫，離開本質就沒有影子； 如果阿賴耶識（alaya-vijnana，藏識）清凈了，各種識的波浪就不會產生。 依據法身（dharma-kaya，佛的法性之身）而有報身（sambhogakaya，佛的報應之身），從報身而起化身（nirmana-kaya，佛的化現之身）； 這是根本佛，其餘的都是化身所顯現的。 不應該妄加分別，空和不空； 如果妄自計度有和無，言語和意義都不可得。 凡夫愚人妄加分別，認為德實是微塵聚集的色法； 如果每一個微塵都是空的，因此就沒有境界。 眾生所見的外在現象，都是由自己的心所顯現的； 既然所見不是真實存在的，所以就沒有外在的境界。 如同大象陷入深泥中，不能再移動； 聲聞（sravaka，聽聞佛法而證悟的修行者）安住在三昧（samadhi，禪定）中，昏昧沉溺也是這樣。 如果看到諸世間，以習氣作為原因； 遠離有和無，以及既非有也非無，就能證得法無我（dharma-nairatmya，諸法無自性）的解脫。 自性（svabhava，事物自身存在的性質）名為妄計所執，緣起（pratitya-samutpada，事物相互依存的生起）是依他起性； 真如（tathata，事物的真實如是的狀態）是圓成實性，我在經中常常這樣說。 心、意和識，分別和表示； 本識（阿賴耶識）產生三有（trai-bhavya，欲界、色界、無色界），這些都是心的不同名稱。 壽、暖和識，阿賴耶識是命根； 意和意識，都是分別的不同名稱。 心能夠維持身體，意恒常審視思慮； 意識和諸識一起，瞭解自身心的境界。 如果真實有我的自體，存在於五蘊（skandha，色、受、想、行、識）之外或者五蘊之中； 在那裡面尋求我的自體，最終
【English Translation】 English version: Nor is there a characteristic of a moment (ksana-laksana); Neither are provisional or real dharmas, only the mind is unattainable. Existing dharmas are conventional truth (samvrti-satya), non-inherent existence is ultimate truth (paramartha-satya); Confusion about non-inherent existence is what is considered worldly. All dharmas are empty, I speak for the sake of foolish beings; Following worldly conventions, I provisionally designate, but they are not real. Dharmas arising from words have a meaning to be acted upon; Observing that what arises from words is all unattainable. Just as there is no painting without a wall, nor is there a shadow without substance; If the alaya-vijnana (store consciousness) is pure, the waves of consciousness do not arise. Based on the dharma-kaya (body of dharma) there is the sambhogakaya (body of enjoyment), from the sambhogakaya arises the nirmana-kaya (body of emanation); This is the fundamental Buddha, the rest are manifestations of the emanation body. One should not falsely discriminate between emptiness and non-emptiness; If one falsely conceives of existence and non-existence, words and meanings are unattainable. Foolish beings falsely discriminate, thinking that virtues are real, colors aggregated from dust; If each dust particle is empty, therefore there are no realms. Beings see external appearances, all appearing from their own minds; Since what is seen is not real, therefore there are no external realms. Like an elephant sinking in deep mud, unable to move again; Sravakas (hearers) abiding in samadhi (meditative absorption), are similarly mired and submerged. If one sees all the worlds, with habitual tendencies as the cause; Away from existence, non-existence, and neither both nor neither, one attains liberation through dharma-nairatmya (selflessness of phenomena). Self-nature (svabhava) is called conceptual imputation, dependent arising (pratitya-samutpada) is other-powered nature; Suchness (tathata) is perfect nature, as I often say in the sutras. Mind, thought, and consciousness, discrimination and indication; The fundamental consciousness (alaya-vijnana) creates the three realms (trai-bhavya), all these are different names for the mind. Life, warmth, and consciousness, alaya-vijnana is the root of life; Thought and consciousness are different names for discrimination. The mind can sustain the body, thought constantly examines and deliberates; Consciousness and all the other consciousnesses together, understand the realm of one's own mind. If there truly exists a self, different from or within the skandhas (aggregates); Seeking the self within them, ultimately
竟不可得。 一一觀世間， 皆是自心現； 于煩惱隨眠， 離苦得解脫。 聲聞為盡智， 緣覺寂靜智； 如來之智慧， 生起無窮盡。 外實無有色， 惟自心所現； 愚夫不覺知， 妄分別有為。 不知外境界， 種種皆自心； 愚夫以因喻， 四句而成立。 智者悉了知， 境界自心現； 不以宗因喻， 諸句而成立。 分別所分別， 是為妄計相； 依止於妄計， 而復起分別。 展轉互相依， 皆因一習氣； 此二俱為客， 非眾生心起。 安住三界中， 心心所分別； 所起似境界， 是妄計自性。 影像與種子， 合為十二處； 所依所緣合， 說有所作事。 猶如鏡中像， 翳眼見毛輪； 習氣覆亦然， 凡夫起妄見。 于自分別境， 而起于分別； 如外道分別， 外境不可得。 如愚不了繩， 妄取以為蛇； 不了自心現， 妄分別外境。 如是繩自體， 一異性皆離； 但自心倒惑， 妄起繩分別。 妄計分別時， 而彼性非有； 云何見非有， 而起于分別？ 色性無所有， 瓶衣等亦然； 但由分別生， 所見終無有。」 「無始有為中， 迷惑起分
【現代漢語翻譯】 現代漢語譯本 最終是不可獲得的。 仔細觀察世間萬物，一切都是自己內心的顯現；從煩惱的潛在影響中解脫，就能獲得解脫。 聲聞（Sravaka，通過聽聞佛法而證悟的修行者）追求的是盡智（Ksayajnana，斷盡煩惱的智慧），緣覺（Pratyekabuddha，靠自己力量證悟的修行者）追求的是寂靜智（Prasanta-jnana，寂靜涅槃的智慧）；如來（Tathagata，佛的稱號）的智慧，是生起無窮無盡的。 外在實際上沒有色（Rupa，物質現象），只是自己內心所顯現的；愚笨的人不覺察，虛妄地分別認為有為法（Samskrta，因緣和合而成的法）。 不知道外在境界，種種都是自己的內心；愚笨的人用因、喻，四句論證來成立觀點。 有智慧的人完全了知，境界是自己內心顯現的；不使用宗、因、喻，各種句式來成立觀點。 分別和所分別的，這就是虛妄計度的相狀；依賴於虛妄計度，又再次產生分別。 輾轉互相依賴，都是因為一種習氣（Vasana，長期熏習形成的習慣勢力）；這二者都是客塵，不是眾生本有的心。 安住在三界（Triloka，欲界、色界、無色界）中，心和心所（Citta-caitta，心理活動和心理作用）進行分別；所產生的好像是境界，這是虛妄計度的自性。 影像和種子，合起來就是十二處（Dvadashayatana，眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）；所依賴的和所緣取的合起來，就說有所作的事情。 就像鏡子中的影像，眼睛有翳病的人看到毛髮輪；習氣覆蓋也是這樣，凡夫產生虛妄的見解。 對於自己所分別的境界，而產生分別；就像外道（Tirthika，佛教以外的修行者）那樣分別，外在的境界是不可獲得的。 就像愚笨的人不瞭解繩子，錯誤地認為是蛇；不瞭解是自己內心顯現的，虛妄地分別外在境界。 像這樣繩子本身，離開了一和異的性質；只是自己內心的顛倒迷惑，虛妄地產生繩子的分別。 在虛妄計度分別的時候，那個自性是不存在的；怎麼能見到不存在的，而產生分別呢？ 色的自性是空無所有的，瓶子、衣服等等也是這樣；只是由於分別而產生，所見到的最終是沒有的。 『從無始以來的有為法中，迷惑產生了分別』
【English Translation】 English version Ultimately, it cannot be obtained. Observing the world, all is a manifestation of one's own mind; by detaching from the latent influences of afflictions, one attains liberation. Sravakas (Sravaka, practitioners who attain enlightenment by hearing the Dharma) seek Ksayajnana (Ksayajnana, the wisdom of exhausting afflictions), Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own) seek Prasanta-jnana (Prasanta-jnana, the wisdom of peaceful Nirvana); the wisdom of the Tathagata (Tathagata, the title of the Buddha) arises without end. Externally, there is actually no Rupa (Rupa, material phenomena), it is merely a manifestation of one's own mind; foolish people do not realize this, and falsely discriminate regarding Samskrta (Samskrta, conditioned phenomena). Not knowing that external realms, in all their variety, are one's own mind; foolish people use cause and example, establishing viewpoints with four-part arguments. Wise people fully understand that realms are manifestations of one's own mind; they do not use thesis, reason, and example, establishing viewpoints with various phrases. Discrimination and what is discriminated, this is the aspect of false conception; relying on false conception, discrimination arises again. Turning and mutually relying on each other, all is due to a Vasana (Vasana, habitual tendencies formed through long-term conditioning); these two are both adventitious, not arising from the mind of sentient beings. Dwelling in the Triloka (Triloka, the desire realm, form realm, and formless realm), the mind and mental factors (Citta-caitta, mental activities and mental functions) discriminate; what arises seems like a realm, this is the nature of false conception. Images and seeds, combined are the Dvadashayatana (Dvadashayatana, the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and dharma); what is relied upon and what is apprehended combined, it is said that there is something done. Like images in a mirror, one with cataracts sees hair-like wheels; the covering of habitual tendencies is also like this, ordinary people give rise to false views. Regarding the realm that one discriminates, discrimination arises; like the Tirthikas (Tirthika, practitioners outside of Buddhism) discriminating, external realms cannot be obtained. Like a foolish person not understanding a rope, mistakenly taking it to be a snake; not understanding that it is a manifestation of one's own mind, falsely discriminating external realms. Like this rope itself, it is apart from the nature of one and different; it is only the inverted delusion of one's own mind, falsely giving rise to the discrimination of a rope. When falsely conceiving and discriminating, that nature is non-existent; how can one see what is non-existent, and give rise to discrimination? The nature of Rupa (Rupa, form) is empty and without anything, as are bottles, clothes, and so on; it is only due to discrimination that they arise, what is seen is ultimately non-existent. 'From beginningless conditioned existence, delusion arises from discrimination.'
別； 何法令迷惑？ 愿佛為我說。」 「諸法無自性， 但惟心所現； 不了于自心， 是故生分別。 如愚所分別， 妄計實非有； 異此之所有， 而彼不能知。 諸聖者所有， 非愚所分別； 若聖同於凡， 聖應有虛妄。 以聖治心凈， 是故無迷惑； 凡愚心不凈， 故有妄分別。 如母語嬰兒， 汝勿須啼泣； 空中有果來， 種種任汝取。 我為眾生說， 種種妄計果； 令彼愛樂已， 法實離有無。 諸法先非有， 諸緣不和合； 本不生而生， 自性無所有。 未生法不生， 離緣無生處； 現生法亦爾， 離緣不可得。 觀實緣起要， 非有亦非無； 非有無俱非， 智者不分別。 外道諸愚夫， 妄說一異性； 不了諸緣起， 世間如幻夢。 我無上大乘， 超越于名言； 其義甚明瞭， 愚夫不覺知。 聲聞及外道， 所說皆慳吝； 令義悉改變， 皆由妄計起。 諸相及自體， 形狀及與名； 攀緣此四種， 而起諸分別。 計梵自在作， 一身與多身； 及日月執行， 彼非是我子。 具足於聖見， 通達如實法； 善巧轉諸想， 到于識彼岸。
【現代漢語翻譯】 現代漢語譯本 『是什麼法則令人迷惑？愿佛陀為我解說。』 佛陀回答：『一切法沒有自性，只是由心所顯現；不瞭解自己的心，所以產生分別。 就像愚人所分別的那樣，虛妄地認為真實存在，實際上並不存在；與此不同的所有，他們都不能理解。 聖者所理解的，不是愚人所能分別的；如果聖者和凡人一樣，那麼聖者就應該有虛妄。 因為聖者以智慧凈化心靈，所以沒有迷惑；凡夫愚人心不清凈，所以有虛妄的分別。 就像母親對嬰兒說，你不要哭泣；空中有果子來，各種各樣的任你取用。 我為眾生說，種種虛妄計度的果報；讓他們喜愛之後，法的真實是遠離有和無的。 一切法最初並非存在，各種因緣沒有和合；本來沒有生而顯現生，自性本無所有。 未生的法不會生，離開因緣就沒有生的地方；現在生的法也是這樣，離開因緣就不可得。 觀察真實的緣起要義，既非有也非無；既非有也非無，智者不會分別。 外道和愚昧的人，虛妄地說一和異的自性；不瞭解諸法緣起，世間就像幻夢一樣。 我的無上大乘，超越于名言概念；它的意義非常明瞭，愚昧的人卻不覺知。 聲聞乘和外道，所說都是慳吝的；使意義完全改變，都是由虛妄的計度引起的。 諸相以及自體，形狀以及名稱；攀緣這四種，而生起各種分別。 計度梵天（Brahma，印度教的創造神）和自在天（Ishvara，印度教的最高神）創造萬物，一身化為多身；以及日月執行，他們不是我的弟子。 具足聖者的見解，通達如實的法；善於轉變各種想法，到達認識的彼岸。』
【English Translation】 English version 『What law causes delusion? I wish the Buddha to explain it to me.』 The Buddha answered: 『All dharmas have no self-nature, but are only manifested by the mind; not understanding one's own mind, therefore distinctions arise. Like what fools distinguish, falsely believing to be real when it is not; all that is different from this, they cannot understand. What the saints understand is not what fools can distinguish; if the saints were the same as ordinary people, then the saints should have falsehoods. Because the saints purify their minds with wisdom, there is no delusion; ordinary fools' minds are impure, so there are false distinctions. Like a mother saying to her baby, you don't need to cry; fruits come in the sky, and you can take whatever you want. I speak to sentient beings about the various falsely conceived fruits; after they love them, the truth of the Dharma is far from existence and non-existence. All dharmas were not initially existent, and various conditions were not in harmony; originally not born but appearing to be born, the self-nature is without anything. The unborn dharma does not arise; without conditions, there is no place of birth; the currently arising dharma is also like this; without conditions, it cannot be obtained. Observe the essential meaning of true dependent origination, which is neither existent nor non-existent; neither existent nor non-existent, the wise do not distinguish. Heretics and foolish people falsely speak of the nature of oneness and difference; not understanding the arising of all dharmas, the world is like a dream. My supreme Mahayana transcends conceptual language; its meaning is very clear, but foolish people do not perceive it. The Shravakas (hearers) and heretics are all stingy in what they say; completely changing the meaning, all arise from false conceptions. All forms and self-entities, shapes and names; clinging to these four, various distinctions arise. Conceiving that Brahma (Hindu god of creation) and Ishvara (Hindu supreme god) create all things, one body transforming into many bodies; and the movement of the sun and moon, they are not my disciples. Possessing the views of the saints, understanding the true Dharma; skillfully transforming various thoughts, reaching the other shore of knowledge.』
以此解脫印， 永離於有無； 及離於去來， 是我法中子。 若色識轉滅， 諸業失壞者； 是則無生死， 亦無常無常。 而彼轉滅時， 色處雖舍離； 業住阿賴耶， 離有無過失。 色識雖轉滅， 而業不失壞； 令于諸有中， 色識復相續。 若彼諸眾生， 所起業失壞； 是則無生死， 亦無有涅槃。 若業與色識， 俱時而滅壞； 生死中若生， 色業應無別。 色心與分別， 非異非不異； 愚夫謂滅壞， 而實離有無。 緣起與妄計， 展轉無別相； 如色與無常， 展轉生亦爾。 既離異非異， 妄計不可知； 如色無常性， 云何說有無？ 善達于妄計， 緣起則不生； 由見於緣起， 妄計則真如。 若滅妄計性， 是則壞法眼； 便於我法中， 建立及誹謗。 如是色類人， 當譭謗正法； 彼皆以非法， 滅壞我法眼。 智者勿共語， 比丘事亦棄； 以滅壞妄計， 建立誹謗故。 若隨於分別， 起于有無見， 彼如幻毛輪， 夢焰與干城。 彼非學佛法， 不應與同住； 以自墮二邊， 亦壞他人故。 若有修行者， 觀于妄計性； 寂靜離
有無， 攝取與同住。 如世間有處， 出金摩尼珠； 彼雖無造作， 而眾生受用。 業性亦如是， 遠離種種性； 所見業非有， 非不生諸趣。 如聖所了知， 法皆無所有； 愚夫所分別， 妄計法非無。 若愚所分別， 彼法非有者； 既無一切法， 眾生無雜染。 以有雜染法， 無明愛所繫； 能起生死身， 諸根悉具足。 若謂愚分別， 此法皆無者； 則無諸根生， 彼非正修行。 若無有此法， 而為生死因； 愚夫不待修， 自然而解脫。 若無有彼法， 凡聖云何別？ 亦則無聖人， 修行三解脫。 諸蘊及人法， 自共相無相； 諸緣及諸根， 我為聲聞說。 惟心及非因， 諸地與自在； 內證凈真如， 我為佛子說。 未來世當有， 身著于袈裟； 妄說于有無， 毀壞我正法。 緣起法無性， 是諸聖所行； 妄計性無物， 計度者分別。 未來有愚癡， 揭那諸外道； 說于無因論， 惡見壞世間。 妄說諸世間， 從於微塵生； 而彼塵無因， 九種實物常。 從實而成實， 從德能生德； 真法性異此， 譭謗說言無。 若本無而生，
【現代漢語翻譯】 現代漢語譯本 有和無，都包含在攝取和同住之中。 就像世間存在的地方，出產金摩尼珠（一種珍貴的寶珠）； 即使它沒有經過任何造作，眾生也能從中受益。 業的性質也是如此，遠離種種的特性； 所見的業並非實有，但也不是不產生諸趣（六道輪迴）的因。 正如聖者所了知的，一切法都是空無所有的； 愚夫所分別的，錯誤地認為法不是沒有的。 如果愚人所分別的，那些法不是真實存在的； 既然沒有一切法，眾生就沒有雜染。 因為有雜染法，被無明和愛所束縛； 能夠生起生死之身，諸根都完全具備。 如果說愚人所分別的，這些法都是沒有的； 那麼就不會有諸根的產生，那不是正確的修行。 如果沒有這些法，而成為生死的原因； 愚夫不需要修行，自然就能解脫。 如果沒有那些法，凡人和聖人又有什麼區別呢？ 也就沒有聖人，修行三種解脫（空、無相、無愿）。 諸蘊（色、受、想、行、識）以及人法，自相、共相都是無相的； 諸緣以及諸根，我為聲聞（聽聞佛法而修行的弟子）所說。 唯心以及非因，諸地（菩薩修行的階位）與自在（自由自在）； 內證凈真如（通過內在證悟而獲得的清凈真如本性），我為佛子（發願成佛的修行者）所說。 未來世將會有，身穿袈裟的人； 妄說有和無，毀壞我的正法。 緣起法（事物由因緣和合而生）是無自性的，這是諸聖者所行的； 錯誤地認為自性是實有的，計度者（進行推測和判斷的人）妄加分別。 未來會有愚癡的人，揭那（耆那教）等外道； 宣說無因論，邪惡的見解破壞世間。 錯誤地說諸世間，是從微塵產生的； 而那些微塵沒有原因，九種實物是常存的。 從實物產生實物，從德能產生德能； 真正的法性不是這樣的，他們譭謗說沒有。 如果本來沒有而生，
【English Translation】 English version Existence and non-existence, both are included in grasping and dwelling together. Just as in the world there are places that produce golden Mani jewels (a precious gem); Even though it is not created, beings can benefit from it. The nature of karma is also like this, far from various characteristics; The karma that is seen is not real, but it is not that it does not cause the various realms (of samsara). As the saints know, all dharmas are empty and without substance; What the foolish differentiate, wrongly think that dharma is not non-existent. If what the foolish differentiate, those dharmas are not real; Since there are no dharmas, beings have no defilements. Because there are defiled dharmas, bound by ignorance and love; Able to give rise to the body of birth and death, all the faculties are fully equipped. If it is said that what the foolish differentiate, these dharmas are all non-existent; Then there will be no arising of the faculties, that is not correct practice. If there are no such dharmas, and they become the cause of birth and death; The foolish do not need to practice, they will naturally be liberated. If there are no those dharmas, what is the difference between ordinary people and saints? Then there are no saints, practicing the three liberations (emptiness, signlessness, wishlessness). The skandhas (form, feeling, perception, volition, consciousness) and the dharmas of people, their own characteristics and common characteristics are all without characteristics; The conditions and the faculties, I speak for the Shravakas (disciples who practice by hearing the Buddha's teachings). Mind-only and non-cause, the Bhumis (stages of Bodhisattva practice) and freedom; Innerly realized pure Suchness (the pure true nature obtained through inner realization), I speak for the Buddha's children (practitioners who aspire to become Buddhas). In the future there will be, people wearing robes; Falsely speaking of existence and non-existence, destroying my true Dharma. The Dharma of dependent origination (things arise from the combination of causes and conditions) is without self-nature, this is what the saints practice; Wrongly thinking that self-nature is real, those who speculate make false distinctions. In the future there will be foolish people, Jains and other heretics; Propagating the theory of no cause, evil views destroy the world. Falsely saying that the worlds, arise from atoms; And those atoms have no cause, the nine kinds of real things are permanent. From real things generate real things, from virtues generate virtues; The true nature of Dharma is not like this, they slander and say there is none. If it is born from nothing,
世間則有始； 生死無前際， 是我之所說。 三界一切物， 本無而生者； 駝驢狗生角， 亦應無有疑。 眼色識本無， 而今有生者； 衣冠及席等， 應從泥團生。 如疊中無席， 蒲中亦無席； 何不諸緣中， 一一皆生席？ 彼命者與身， 若本無而生； 我先已說彼， 皆是外道論。 我先所說宗， 為遮于彼意； 既遮于彼已， 然後說自宗。 恐諸弟子眾， 迷著有無宗； 是故我為其， 先說外道論。 迦毗羅惡慧， 為諸弟子說； 勝性生世間， 求那所轉變。 諸緣無有故， 非已生現生； 諸緣既非緣， 非生非不生。 我宗離有無， 亦離諸因緣； 生滅及所相， 一切皆遠離。 世間如幻夢， 因緣皆無性； 常作如是觀， 分別永不起。 若能觀諸有， 如焰及毛輪； 亦如尋香城， 常離於有無。 因緣俱舍離， 令心悉清凈； 若言無外境， 而惟有心者。 無境則無心， 云何成唯識？ 以有所緣境， 眾生心得起。 無因心不生， 云何成惟識？ 真如及惟識， 是眾聖所行。 此有言非有， 彼非解我法； 由能取所取， 而心得
【現代漢語翻譯】 現代漢語譯本： 世間是否有起始？ 我說過，生死是沒有開端的。 三界的一切事物，本來是沒有而產生的； 如果這樣，那麼像駱駝、驢、狗長角，也應該沒有什麼疑問了。 眼、色、識本來沒有，現在卻產生了； 衣服、帽子以及蓆子等等，應該從泥團中產生。 就像一堆東西里沒有蓆子，蒲草中也沒有蓆子； 為什麼不在各種因緣中，一一都產生蓆子呢？ 那個命和身體，如果是本來沒有而產生的； 我先前已經說過，那些都是外道的理論。 我先前所說的宗旨，是爲了遮止他們的意思； 既然遮止了他們之後，然後才說我自己的宗旨。 恐怕各位弟子們，迷惑于有和無的宗派； 所以我就為他們，先說外道的理論。 迦毗羅（Kapila，印度數論派的創始人）以其邪惡的智慧，為他的弟子們說： '勝性（Prakriti，數論中的自性）產生世間，是由求那（Guna，數論中的屬性）所轉變的。' 因為各種因緣沒有，所以不是已經產生，也不是現在產生； 各種因緣既然不是因緣，就不是產生，也不是不產生。 我的宗派遠離有和無，也遠離各種因緣； 生滅以及所相，一切都遠離。 世間如同幻象和夢境，因緣都沒有自性； 常常這樣觀察，分別心就永遠不會生起。 如果能夠觀察諸有，如同火焰和毛輪； 也像尋香城（Gandharva-nagara，海市蜃樓），常常遠離有和無。 因緣和合以及舍離，使心完全清凈； 如果說沒有外在的境界，而只有心； 沒有境界就沒有心，怎麼能成立唯識呢？ 因為有所緣的境界，眾生的心才能生起。 沒有原因，心就不會產生，怎麼能成立唯識呢？ 真如和唯識，是眾多聖者所修行的。 說此有卻又說非有，這樣不能理解我的法； 由於能取和所取，心才得以生起
【English Translation】 English version: Does the world have a beginning? I have said that birth and death have no prior limit. All things in the three realms are born from nothing; If so, then there should be no doubt that camels, donkeys, and dogs grow horns. Eyes, colors, and consciousness were originally non-existent, but now they arise; Clothes, hats, and mats, etc., should arise from lumps of mud. Just as there is no mat in a pile, and no mat in rushes; Why doesn't a mat arise from each and every condition? If that life and body are born from nothing; I have said before that those are all doctrines of external paths (non-Buddhist schools). The doctrine I spoke of earlier was to refute their meaning; Having refuted them, then I speak of my own doctrine. I fear that the disciples will be confused by the schools of existence and non-existence; Therefore, I first speak of the doctrines of external paths for them. Kapila (founder of the Samkhya school in India), with his evil wisdom, said to his disciples: 'Prakriti (primordial nature in Samkhya) produces the world, transformed by Guna (attributes in Samkhya).' Because the conditions are non-existent, it is neither already produced nor presently produced; Since the conditions are not conditions, it is neither produced nor not produced. My school is apart from existence and non-existence, and also apart from all conditions; Arising, ceasing, and what is characterized, all are far away. The world is like illusions and dreams, conditions have no self-nature; Always observe in this way, and discrimination will never arise. If one can observe all existences, like flames and hair-wheels; Also like Gandharva-nagara (mirage), always apart from existence and non-existence. The union and abandonment of conditions, makes the mind completely pure; If it is said that there are no external realms, and only mind exists; Without realms, there is no mind, how can it be established as only consciousness (Vijnanavada)? Because there is an object to be cognized, the minds of sentient beings can arise. Without a cause, the mind does not arise, how can it be established as only consciousness? Suchness (Tathata) and only consciousness are practiced by many sages. Saying that this exists but also saying that it does not exist, does not understand my Dharma; Because of the grasper and the grasped, the mind arises
生起。 世間心如是， 故非是唯心； 身資土影像， 如夢從心生。 心雖成二分， 而心無二相； 如刀不自割， 如指不自觸。 而心不自見， 其事亦如是； 無有影像處， 則無依他起。 妄計性亦無， 五法二心盡； 能生及所生， 皆是自心相。 密意說能生， 而實無自性； 種種境形狀， 若由妄計生。 虛空與兔角， 亦應成境相； 以境從心起， 此境非妄計。 然彼妄計境， 離心不可得； 無始生死中， 境界悉非有。 心無有起處， 云何成影像？ 若無物有生， 兔角亦應生。 不可無物生， 而起于分別； 如境現非有， 彼則先亦無。 云何無境中， 而心緣境起？ 真如空實際， 涅槃及法界， 一切法不生， 是第一義性； 愚夫墮有無， 分別諸因緣。 不能知諸有， 無生無作者； 無始心所因， 惟心無所見。」 「既無無始境， 心從何所生？ 無物而得生， 如貧應是富。 無境而生心， 愿佛為我說； 一切若無因， 無心亦無境。」 「心既無所生， 離三有所作； 因瓶衣角等， 而說兔角無。 是故不應言， 無彼相因法
【現代漢語翻譯】 現代漢語譯本 生起。 世間的心就是這樣，所以說並非一切唯心； 身體、資財、土地、影像，都像夢一樣從心中產生。 心雖然顯現為能取和所取二分，但心的自性並沒有二相； 就像刀不能自己割自己，手指不能自己觸碰自己一樣。 心不能自己見到自己，道理也是這樣； 如果沒有影像存在的地方，就沒有依他起性。 遍計所執性也是不存在的，五法和二心都歸於止息； 能生和所生，都是自心的顯現。 （佛）以密意說能生，但實際上並沒有自性； 種種境界的形狀，如果是從遍計所執產生的， 那麼虛空和兔角，也應該成為境界的相狀； 因為境界是從心生起的，所以這個境界不是遍計所執。 然而那些遍計所執的境界，離開心是無法得到的； 在無始的生死輪迴中，境界本來就不是真實存在的。 心沒有生起之處，又怎麼能形成影像呢？ 如果沒有事物也能產生，那麼兔角也應該能產生。 不可能在沒有事物的情況下產生，卻生起分別； 就像顯現的境界並非真實存在一樣，它原本也是沒有的。 在沒有境界的情況下，心又怎麼能緣著境界生起呢？ 真如、空性、實際、涅槃以及法界， 一切法都不生，這是第一義諦的自性； 愚昧的人執著于有和無，分別各種因緣。 不能瞭解諸法是無生無作者的； 無始以來的心識所依，唯有心而無所見。 （有人問：）『既然沒有無始以來的境界，心是從哪裡產生的呢？ 如果沒有事物也能產生，那麼貧窮的人應該能變成富人。 在沒有境界的情況下而生起心，希望佛陀為我解說； 如果一切都沒有原因，那麼既沒有心也沒有境界。』 （佛回答：）『心既然沒有生起之處，就離開了三種自性而有所作為； 因為瓶子、衣服、角等事物存在，所以才說兔角不存在。 因此不應該說，沒有那些作為相因的法。』
【English Translation】 English version Arising. The mind of the world is thus, therefore it is not solely mind-only; Body, wealth, land, and images, like dreams, arise from the mind. Although the mind appears as the duality of grasper and grasped, the nature of mind has no duality; Just as a knife cannot cut itself, and a finger cannot touch itself. The mind cannot see itself, the matter is also like this; Where there is no place for images, there is no dependent origination. The imputed nature is also non-existent, the five dharmas and two minds all cease; That which can produce and that which is produced are all appearances of one's own mind. （The Buddha） speaks of that which can produce with a hidden meaning, but in reality, it has no inherent existence; If the shapes of various objects arise from imputation, Then emptiness and rabbit horns should also become aspects of objects; Because objects arise from the mind, these objects are not imputations. However, those imputed objects cannot be obtained apart from the mind; In beginningless samsara, objects have never been truly existent. The mind has no place of arising, how can it form images? If things can arise without substance, then rabbit horns should also arise. It is impossible to arise without substance, yet discriminations arise; Just as the appearing objects are not truly existent, they were also non-existent from the beginning. How, in the absence of objects, does the mind arise in relation to objects? Suchness, emptiness, reality, Nirvana, and the Dharmadhatu (realm of phenomena), All dharmas do not arise, this is the nature of the ultimate truth; Foolish people cling to existence and non-existence, discriminating various causes and conditions. They cannot understand that all existents are unborn and uncreated; The basis of mind from beginningless time is only mind, and nothing is seen. （Someone asks:） 'Since there are no beginningless objects, from where does the mind arise? If things can arise without substance, then the poor should become rich. The mind arises without objects, I wish the Buddha to explain this to me; If everything is without cause, then there is neither mind nor object.' （The Buddha answers:） 'Since the mind has no place of arising, it acts apart from the three natures; Because things like pots, clothes, and horns exist, it is said that rabbit horns do not exist. Therefore, it should not be said that there are no laws that are related as causes.'
； 無因有故無， 是無不成無。 有待無亦爾， 展轉相因起； 若依止少法， 而有少法起。 是則前所依， 無因而自有； 若彼別有依， 彼依復有依。 如是則無窮， 亦無有少法； 如依木葉等， 現種種幻相。 眾生亦如是， 依事種種現； 依于幻師力， 令愚見幻相。 而於木葉等， 實無幻可得； 若依止於事， 此法則便壞。 所見既無二， 何有少分別？ 分別無妄計， 分別亦無有。 以分別無故， 無生死涅槃； 由無所分別， 分別則不起。 云何心不起， 而得有惟心？ 意差別無量， 皆無真實法。 無實無解脫， 亦無諸世間； 如愚所分別， 外所見皆無。 習氣擾濁心， 似影像而現； 有無等諸法， 一切皆不生。 但惟自心現， 遠離於分別； 說諸法從緣， 為愚非智者。 心自性解脫， 凈心聖所住； 數勝及露形， 梵志與自在。 皆墮于無見， 遠離寂靜義； 無生無自性， 離垢空如幻。」 「諸佛及今佛， 為誰如是說？ 凈心修行者， 離諸見計度。」 「諸佛為彼說， 我亦如是說； 若一切皆心， 世間何處住？
【現代漢語翻譯】 現代漢語譯本： 沒有原因就沒有結果，如果說沒有原因卻有結果，那這種『無』就不是真正的『無』。 有待于其他條件才能產生的『無』也是如此，它們輾轉相依而生起；如果依賴於少許的法（dharma，事物、現象），就會有少許的法生起。 這樣一來，先前所依賴的那個法，就是沒有原因而自己存在的；如果那個法另外還有所依賴，那個所依賴的又有所依賴。 像這樣追溯下去就沒有窮盡，最終也不會有任何法存在；就像依賴於樹葉等事物，顯現出種種虛幻的景象。 眾生也是這樣，依賴於各種事物而顯現出種種不同的狀態；就像依靠幻術師的力量，讓愚昧的人看到虛幻的景象。 然而在樹葉等事物上，實際上並沒有真實的幻象可以獲得；如果依賴於事物，這個法則就會被破壞。 所見到的既然不是二元的對立，又哪裡會有少許的分別呢？分別沒有虛妄的計度，分別本身也是不存在的。 因為沒有分別的緣故，就沒有生死和涅槃（Nirvana，解脫）；由於沒有所分別的對象，分別心就不會生起。 如果心不生起，又怎麼會有唯心（mind-only）的說法呢？意識的差別無量無邊，但都沒有真實的自性。 沒有真實，就沒有解脫，也沒有諸多的世間；就像愚人所分別的那樣，外在所見的一切都是虛無的。 習氣擾亂渾濁的心，使其顯現出類似影像的事物；有和無等諸法，一切都是不生的。 只有自心顯現，遠離一切分別；說諸法從因緣而生，這是為愚人說的，不是為智者說的。 心的自性是解脫的，清凈的心是聖者所安住的地方；數論派（Samkhya）、裸形外道、婆羅門（Brahmin）和自在天（Isvara）。 都墮入了『無』的見解中，遠離了寂靜的真義；沒有生起，沒有自性，遠離垢染，空性如幻象。 諸佛和現在的佛，是為誰這樣說的呢？是為那些以清凈心修行的人，他們遠離各種見解和計度。 諸佛是為他們說的，我也是這樣說的；如果一切都是心，那麼世間又住在哪裡呢？
【English Translation】 English version: Without a cause, there is no effect; if there is an effect without a cause, then this 'non-existence' is not true 'non-existence'. The 'non-existence' that depends on other conditions is also like this; they arise in mutual dependence; if one relies on a few dharmas (things, phenomena), then a few dharmas will arise. In this way, the dharma that was previously relied upon exists without a cause; if that dharma also relies on something else, and that which is relied upon also relies on something else. If traced back like this, there would be no end, and ultimately no dharma would exist; just like relying on leaves and other things, various illusory appearances manifest. Sentient beings are also like this, relying on various things to manifest various different states; just like relying on the power of a magician, causing ignorant people to see illusory appearances. However, in leaves and other things, there is actually no real illusion to be obtained; if one relies on things, this principle will be broken. Since what is seen is not a dualistic opposition, where would there be a slight distinction? Distinctions have no false calculations, and distinctions themselves do not exist. Because there is no distinction, there is no birth and death and Nirvana (liberation); since there is no object to be distinguished, the discriminating mind will not arise. If the mind does not arise, how can there be a mind-only theory? The differences in consciousness are infinite, but none of them have a real nature. Without reality, there is no liberation, and there are no many worlds; just as the fool distinguishes, everything seen externally is empty. Habitual tendencies disturb and cloud the mind, causing it to manifest things similar to images; all dharmas such as existence and non-existence are unborn. Only the mind itself manifests, far away from all distinctions; saying that all dharmas arise from conditions is for the foolish, not for the wise. The nature of the mind is liberation, and the pure mind is where the saints dwell; Samkhya, naked ascetics, Brahmins, and Isvara. All fall into the view of 'nothingness', far away from the true meaning of tranquility; there is no arising, no self-nature, far from defilement, emptiness is like an illusion. Who do all the Buddhas and the present Buddhas say this to? It is for those who cultivate with a pure mind, who are far away from various views and calculations. The Buddhas say this for them, and I also say this; if everything is mind, then where does the world reside?
何因見大地， 眾生有去來； 如鳥游虛空， 隨分別而去？ 無依亦無住， 如履地而行； 眾生亦如是， 隨於妄分別。 游履于自心， 如鳥在虛空； 身資國土影， 佛說惟心起。」 「愿說影惟心， 何因云何起？」 「身資國土影， 皆由習氣轉。 亦因不如理， 分別之所生； 外境是妄計， 心緣彼境生。 了境是惟心， 分別則不起； 若見妄計性， 名義不和合。 遠離覺所覺， 解脫諸有為； 名義皆舍離， 此是諸佛法。 若離此求悟， 彼無覺自他； 若能見世間， 離能覺所覺。 是時則不起， 名所名分別； 由見自心故， 妄作名字滅。 不見於自心， 則起彼分別； 四蘊無色相， 彼數不可得。 大種性各異， 云何共生色？ 由離諸相故， 能所造非有。 異色別有相， 諸蘊何不生？ 若見於無相， 蘊處皆舍離。 是時心亦離， 見法無我故； 由根境差別， 生於八種識。 于彼無相中， 是三相皆離； 意緣阿賴耶， 起我我所執。 及識二執取， 了知皆遠離； 觀見離一異， 是則無所動。 離於我我所， 二種妄分別； 無
【現代漢語翻譯】 現代漢語譯本 『因何能見到大地，眾生會有往來？就像鳥兒在天空中飛翔，隨著各自的分別念而離去？沒有依靠也沒有停留，就像在地上行走一樣；眾生也是如此，隨著虛妄的分別念。在自己的心中游走，就像鳥兒在虛空中一樣；身體、資財、國土的影像，佛說都是由心生起。』 『希望您能說說影像和心之間的關係，是因何而起，又是如何生起的？』 『身體、資財、國土的影像，都是由於習氣在流轉。也是因為不如理的分別念所產生；外在的境界是虛妄的計度，心緣著那些境界而生起。了知境界是唯心的顯現，分別念就不會生起；如果能見到虛妄計度的本性，名和義就不能和合。遠離能覺和所覺，解脫一切有為法；名和義都捨棄，這就是諸佛的法。如果離開這個而尋求覺悟，他就不能覺知自他；如果能看清世間，遠離能覺和所覺。 那時就不會生起，名和所名的分別；因為見到自心的緣故，虛妄的名字就滅除了。如果不能見到自心，就會生起那些分別念；四蘊沒有色相，它們的數量是不可得的。 四大種的性質各不相同，怎麼能共同產生色法呢？因為遠離一切相的緣故，能造和所造都不是真實存在的。如果不同的色法有不同的相，為什麼諸蘊不能生起呢？如果能見到無相，蘊、處都舍離。 這時心也遠離了，因為見到法無我的緣故；由於根和境的差別，產生了八種識。在那無相之中，能取、所取、所緣這三種相都遠離了；意識緣著阿賴耶識，生起我執和我所執。 以及對識的兩種執取，了知這些都遠離；觀見遠離一和異，這樣就不會動搖。遠離我執和我所執，這兩種虛妄的分別念；沒有……』
【English Translation】 English version 『What is the cause for seeing the great earth, and why do sentient beings come and go? Like birds flying in the sky, departing according to their individual discriminations? Without reliance or dwelling, like walking on the ground; sentient beings are also like this, following their deluded discriminations. Wandering within one's own mind, like birds in the sky; the body, resources, and the shadow of the land, the Buddha said, all arise from the mind.』 『May you explain how the shadow is only mind; what is the cause, and how does it arise?』 『The shadow of the body, resources, and land are all due to the turning of habitual tendencies. Also, it is born from irrational discrimination; external realms are false conceptions, and the mind arises in relation to those realms. Understanding that the realm is only mind, discrimination will not arise; if one sees the nature of false conception, name and meaning will not harmonize. Separating from the perceiver and the perceived, liberating from all conditioned phenomena; abandoning both name and meaning, this is the Dharma of all Buddhas. If one seeks enlightenment apart from this, they will not perceive self and other; if one can see the world, separating from the perceiver and the perceived. At that time, it will not arise, the discrimination of name and what is named; because of seeing one's own mind, the false creation of names ceases. If one does not see one's own mind, then those discriminations arise; the four aggregates have no form, and their number cannot be obtained. The natures of the four great elements are different, how can they jointly produce form? Because of separating from all characteristics, the maker and the made are non-existent. If different forms have different characteristics, why do the aggregates not arise separately? If one sees no-form, the aggregates and sense bases are all abandoned. At this time, the mind is also separated, because of seeing the Dharma of no-self; due to the difference between the roots and the objects, eight kinds of consciousness arise. In that no-form, the three aspects of grasper, grasped, and object of grasping are all separated; the mind clings to the Alaya consciousness, giving rise to the attachment to self and what belongs to self. And the two attachments to consciousness, knowing that all these are abandoned; observing and seeing the separation from one and different, then there is no movement. Separating from self and what belongs to self, these two kinds of false discriminations; without...』
生無增長， 亦不為識因。 既離能所作， 滅已不復生； 世間無能作， 及離能所相。」 「妄計及惟心， 云何愿為說。」 「自心現種種， 分別諸形相， 不了心所現， 妄取謂心外； 由無智覺故， 而起于無見。 云何于有性， 而心不生著； 分別非有無， 故於有不生。 了所見惟心， 分別則不起； 分別不起故， 轉依無所著。 則遮於四宗， 謂法有因等； 此但異名別， 所立皆不成。 應知能作因， 亦復不成立； 為遮于能作， 說因緣和合。 為遮于常過， 說緣是無常； 愚夫謂無常， 而實不生滅。 不見滅壞法， 而能有所作； 何有無常法， 而能有所生？ 天人阿修羅， 鬼畜閻羅等； 眾生在中生， 我說為六道。 由業上中下， 于中而受生； 守護諸善法， 而得勝解脫。」 「佛為諸比丘， 說于所受生； 唸唸皆生滅， 請為我宣說。」 「色色不暫停， 心心亦生滅； 我為弟子說， 受生念遷謝。 色色中分別， 生滅亦復然； 分別是眾生， 離分別非有。 我為此緣故， 說于唸唸生； 若離取著色， 不生亦不滅。 緣
【現代漢語翻譯】 現代漢語譯本 『生命沒有增長，也不會成為意識的原因。 既然脫離了能作者和所作者，滅盡之後就不會再次產生； 世間沒有能作者，以及脫離能作者和所作者的現象。』 『虛妄的計度和唯心論，希望您能為我解說。』 『自心顯現種種，分別各種形狀和現象， 不瞭解是心所顯現的，錯誤地認為在心外； 由於沒有智慧的覺悟，因而產生了錯誤的見解。 為什麼對於有自性的事物，心不會產生執著； 因為分別不是有也不是無，所以對於有不會產生執著。 瞭解所見都是唯心所現，分別就不會產生； 分別不產生，轉化所依就不會有執著。 這樣就遮止了四種宗派，即法有因等； 這些只是不同的名稱，所建立的都不能成立。 應當知道能作者的原因，也是不能成立的； 爲了遮止能作者，才說因緣和合。 爲了遮止常的過失，才說緣是無常的； 愚昧的人認為無常，而實際上是不生不滅的。 沒有見到滅壞的法，而能夠有所作為； 哪裡有無常的法，而能夠產生什麼呢？ 天人（deva），阿修羅（asura），鬼（preta）畜生（tiryak），閻羅（naraka）等； 眾生在其中產生，我說為六道（six realms）。 由於業的上中下，在其中而承受果報； 守護各種善法，而得到殊勝的解脫。』 『佛陀為各位比丘（bhiksu）說所受的生； 唸唸都是生滅，請為我宣說。』 『不暫停留，心心念念也是生滅的； 我為弟子們說，受生之念遷謝。 **中分別，生滅也是這樣； 分別是眾生，離開分別就沒有。 我為此緣故，說唸唸生； 如果脫離了對色的執取，不生也不滅。 緣
【English Translation】 English version 『Life has no increase, nor does it become a cause for consciousness. Since it is free from the agent and the object, once extinguished, it will not be born again; There is no agent in the world, nor is there a phenomenon separate from the agent and the object.』 『False calculations and the theory of mind-only, I hope you can explain them to me.』 『The mind itself manifests various things, distinguishing various shapes and phenomena, Not understanding that it is the mind that manifests, falsely believing it to be outside the mind; Because there is no wisdom and awakening, false views arise. Why doesn't the mind become attached to things that have self-nature; Because distinguishing is neither existence nor non-existence, there is no attachment to existence. Understanding that what is seen is only the mind, distinguishing will not arise; When distinguishing does not arise, the transformation of the basis will be without attachment. This refutes the four schools, namely, that phenomena have causes, etc.; These are just different names, and what is established cannot be established. It should be known that the cause of the agent cannot be established either; To refute the agent, it is said that causes and conditions come together. To prevent the fault of permanence, it is said that conditions are impermanent; Foolish people think of impermanence, but in reality, there is no birth or death. Not seeing the Dharma of destruction, yet being able to do something; How can there be impermanent Dharma that can produce anything? Devas (deva), asuras (asura), pretas (preta), tiryak (animal), narakas (naraka), etc.; Beings are born in them, which I call the six realms (six realms). Due to the superior, middle, and inferior karma, they receive retribution in them; Protecting all good Dharmas, one attains supreme liberation.』 『The Buddha spoke to the bhiksus (bhiksu) about the birth they receive; Every thought is born and dies, please explain it to me.』 『Without pausing, every thought is also born and dies; I tell my disciples that the thought of being born passes away. Distinguishing in **, birth and death are also like this; Distinguishing is sentient beings, without distinguishing there is nothing. For this reason, I say that every thought is born; If one is free from attachment to form, there is neither birth nor death. Condition
生非緣生， 無明真如等； 二法故有起， 無二即真如。 若彼緣非緣， 生法有差別； 常等與諸緣， 有能作所作。 是則大牟尼， 及諸佛所說； 有能作所作， 與外道無異。 我為弟子說， 身是苦世間； 亦是世間集， 滅道皆悉具。 凡夫妄分別， 取三自性故； 見有能所取， 世及出世法。 我先觀待故， 說取于自性； 今為遮諸見， 不應妄分別。 求過為非法， 亦令心不定； 皆由二取起， 無二即真如。 若無明愛業， 而生於識等； 邪念復有因， 是則無窮過。 無智說諸法， 有四種滅壞； 妄起二分別， 法實離有無。 遠離於四句， 亦離於二見； 分別所起二， 了已不復生。 不生中知生， 生中知不生； 彼法同等故， 不應起分別。」 「愿佛為我說， 遮二見之理； 令我及餘眾， 恒不墮有無。」 「不雜諸外道， 亦離於二乘； 諸佛證所行， 佛子不退處。 解脫因非因， 同一無生相； 迷故執異名， 智者應常離。 法從分別生， 如毛輪幻焰； 外道妄分別， 世從自性生。 無生及真如， 性空與真際； 此等異
名說， 不應執為無。 如手有多名， 帝釋名亦爾； 諸法亦如是， 不應執為無。 色與空無異， 無生亦復然； 不應執為異， 成諸見過失。 以總別分別， 及遍分別故； 執著諸事相， 長短方圓等。 總分別是心， 遍分別為意； 別分別是識， 皆離能所相。 我法中起見， 及外道無生； 皆是妄分別， 過失等無異。 若有能解了， 我所說無生； 及無生所為， 是人解我法。 為破于諸見， 無生無住處； 令知此二義， 故我說無生。 佛說無生法， 若是有是無； 則同諸外道， 無因不生論。 我說惟心量， 遠離於有無； 若生若不生， 是見應皆離。 無因論不生， 生則著作者； 作則雜諸見， 無則自然生。」 「佛說諸方便， 正見大愿等； 一切法若無， 道場何所成？」 「離能取所取， 非生亦非滅； 所見法非法， 皆從自心起。」 「牟尼之所說， 前後自相違； 云何說諸法， 而復言不生？ 眾生不能知， 愿佛為我說； 得離外道過， 及彼顛倒因。 惟愿勝說者， 說生及與滅； 皆離於有無， 而不壞因果。」 「世間墮
【現代漢語翻譯】 現代漢語譯本： 『名』的安立，不應執著于『無』。 如同手有多種名稱，帝釋（Indra，天神之王）也有多種名稱一樣； 一切諸法也是如此，不應執著于『無』。 色（Rupa，物質現象）與空（Sunyata，空性）沒有差異，無生（Anutpada，不生）也是如此； 不應執著於它們是不同的，否則會產生各種錯誤的見解。 因為通過總相和別相的分別，以及普遍的分別； 執著于諸法的表相，如長短、方圓等等。 總相的分別是心（Citta，心）；普遍的分別是意（Manas，意）； 別相的分別是識（Vijnana，識）；它們都遠離能取和所取的對立。 在我（Atman，自我）法（Dharma，佛法）中產生見解，以及外道所說的無生； 都是虛妄的分別，過失同樣沒有差異。 如果有人能夠理解，我所說的無生； 以及無生所代表的意義，這個人就理解了我的佛法。 爲了破除各種錯誤的見解，無生是沒有住處的； 爲了讓人明白這兩種意義，所以我才說無生。 佛陀所說的無生法，如果是有或者是無； 那就和外道一樣了，成為無因而生的理論。 我說的是唯心量（Cittamatra，唯識），遠離有和無的對立； 無論是生還是不生，這些見解都應該遠離。 無因論認為不生，認為生就執著于作者； 執著于作者就會混雜各種見解，認為無就是自然而生。』 『佛陀所說的各種方便法門，正見（Samyag-drsti，正見）、大愿（Mahapranidhana，大愿）等等； 如果一切法都是無，那麼道場（Bodhimanda，菩提道場）又如何成就呢？』 『遠離能取和所取，既不是生也不是滅； 所見到的法和非法，都是從自己的心產生的。』 『牟尼（Muni，釋迦牟尼佛的尊稱）所說的話，前後自相矛盾； 為什麼說諸法，又說不生呢？ 眾生不能理解，希望佛陀為我解說； 使我能夠遠離外道的過失，以及顛倒的因。 希望殊勝的演說者，解說生和滅； 都遠離有和無的執著，而不破壞因果。』 『世間墮落於
English version: The establishment of 'names' should not be clung to as 'non-existent'. Just as a hand has many names, so too does Indra (king of the gods) have many names; All dharmas (phenomena) are also like this; they should not be clung to as 'non-existent'. Form (Rupa, material phenomena) is no different from emptiness (Sunyata, emptiness); non-arising (Anutpada, non-origination) is also the same; One should not cling to them as being different, otherwise, one will generate various erroneous views. Because of distinguishing between general and specific characteristics, as well as pervasive distinctions; One clings to the appearances of things, such as long and short, square and round, and so on. The distinction of general characteristics is mind (Citta, the thinking mind); pervasive distinction is thought (Manas, the faculty of thought); The distinction of specific characteristics is consciousness (Vijnana, consciousness); all of them are apart from the duality of subject and object. Generating views about self (Atman, the ego) and dharma (Dharma, the teachings), as well as the non-arising of external paths; Are all false distinctions; the faults are equally without difference. If someone can understand the non-arising that I speak of; And what non-arising represents, that person understands my Dharma. In order to break down various erroneous views, non-arising has no abiding place; In order to make people understand these two meanings, that is why I speak of non-arising. If the non-arising Dharma spoken of by the Buddha is either existent or non-existent; Then it would be the same as the external paths, becoming a theory of causeless arising. What I speak of is mind-only (Cittamatra, mind-only), being apart from the duality of existence and non-existence; Whether arising or non-arising, these views should all be abandoned. The theory of causelessness believes in non-arising; believing in arising clings to a creator; Clinging to a creator mixes various views; believing in non-existence is spontaneous arising.' 'The various expedient means spoken of by the Buddha, right view (Samyag-drsti, right view), great vows (Mahapranidhana, great vows), and so on; If all dharmas are non-existent, then how can the Bodhimanda (Bodhimanda, place of enlightenment) be accomplished?' 'Being apart from the grasper and the grasped, it is neither arising nor ceasing; The dharmas and non-dharmas that are seen all arise from one's own mind.' 'What the Muni (Muni, an epithet for Shakyamuni Buddha) says contradicts itself from beginning to end; Why speak of dharmas, and then say they do not arise? Sentient beings cannot understand; I hope the Buddha will explain it for me; So that I can be free from the faults of external paths, as well as the causes of delusion. I hope the supreme speaker will explain arising and ceasing; Being apart from clinging to existence and non-existence, without destroying cause and effect.' 'The world is fallen into
【English Translation】 English version: The establishment of 'names' should not be clung to as 'non-existent'. Just as a hand has many names, so too does Indra (king of the gods) have many names; All dharmas (phenomena) are also like this; they should not be clung to as 'non-existent'. Form (Rupa, material phenomena) is no different from emptiness (Sunyata, emptiness); non-arising (Anutpada, non-origination) is also the same; One should not cling to them as being different, otherwise, one will generate various erroneous views. Because of distinguishing between general and specific characteristics, as well as pervasive distinctions; One clings to the appearances of things, such as long and short, square and round, and so on. The distinction of general characteristics is mind (Citta, the thinking mind); pervasive distinction is thought (Manas, the faculty of thought); The distinction of specific characteristics is consciousness (Vijnana, consciousness); all of them are apart from the duality of subject and object. Generating views about self (Atman, the ego) and dharma (Dharma, the teachings), as well as the non-arising of external paths; Are all false distinctions; the faults are equally without difference. If someone can understand the non-arising that I speak of; And what non-arising represents, that person understands my Dharma. In order to break down various erroneous views, non-arising has no abiding place; In order to make people understand these two meanings, that is why I speak of non-arising. If the non-arising Dharma spoken of by the Buddha is either existent or non-existent; Then it would be the same as the external paths, becoming a theory of causeless arising. What I speak of is mind-only (Cittamatra, mind-only), being apart from the duality of existence and non-existence; Whether arising or non-arising, these views should all be abandoned. The theory of causelessness believes in non-arising; believing in arising clings to a creator; Clinging to a creator mixes various views; believing in non-existence is spontaneous arising.' 'The various expedient means spoken of by the Buddha, right view (Samyag-drsti, right view), great vows (Mahapranidhana, great vows), and so on; If all dharmas are non-existent, then how can the Bodhimanda (Bodhimanda, place of enlightenment) be accomplished?' 'Being apart from the grasper and the grasped, it is neither arising nor ceasing; The dharmas and non-dharmas that are seen all arise from one's own mind.' 'What the Muni (Muni, an epithet for Shakyamuni Buddha) says contradicts itself from beginning to end; Why speak of dharmas, and then say they do not arise? Sentient beings cannot understand; I hope the Buddha will explain it for me; So that I can be free from the faults of external paths, as well as the causes of delusion. I hope the supreme speaker will explain arising and ceasing; Being apart from clinging to existence and non-existence, without destroying cause and effect.' 'The world is fallen into
二邊， 諸見所迷惑； 惟愿青蓮眼， 說諸地次第。 取生不生等， 不了寂滅因； 道場無所得， 我亦無所說。 剎那法皆空， 無生無自性； 諸佛已凈二， 有二即成過。」 「惡見之所覆， 分別非如來； 妄計于生滅， 愿為我等說。」 「積集於戲論， 和合之所生； 隨其類現前， 色境皆具足。 見於外色已， 而起于分別； 若能了知此， 則見真實義。 若離於大種， 諸物皆不成； 大種既惟心， 當知無所生。 此心亦不生， 則順聖種性； 勿分別分別， 無分別是智。 分別于分別， 是二非涅槃； 若立無生宗， 則壞於幻法。 亦無因起幻， 損減于自宗； 猶如鏡中像， 雖離一異性。 所見非是無， 生相亦如是； 如干城幻等， 悉待因緣有。 諸法亦如是， 是生非不生； 分別於人法， 而起二種我。 此但世俗說， 愚夫不覺知； 由愿與緣集， 自力及最勝。 聲聞法第五， 而有羅漢等； 時隔及滅壞， 勝義與遞遷。 是四種無常， 愚分別非智； 愚夫墮二邊， 德塵自性作。 以取有無宗， 不知解脫因； 大種互相違
【現代漢語翻譯】 現代漢語譯本 陷入有和無這兩種極端，被各種錯誤的見解所迷惑； 只希望您，擁有像青蓮花般清凈眼睛的佛陀，能為我們解說菩薩修行的各個階位（地，bhumi）。 執著于『生』與『不生』等概念，不瞭解寂滅的真正原因； 在覺悟的道場中，實際上是無所得的，我（佛陀）也沒有什麼可說的。 一切事物（法，dharma）都只是剎那生滅的空性，沒有真實的生起，也沒有獨立的自性； 諸佛已經清凈了有和無這二邊，執著于任何一邊都會造成過失。 被錯誤的見解所矇蔽，才會對如來產生錯誤的分別； 妄自推測生滅的道理，希望您能為我們解說。 積聚的都是些無意義的戲論，由各種條件和合而生； 隨著各自的類別顯現，色（rupa）等外在境界都完備地呈現。 看到外在的色相之後，就產生了種種分別； 如果能夠了解這一點，就能見到真實的意義。 如果脫離了地、水、火、風四大元素（大種，Mahabhuta），任何事物都無法形成； 而四大元素都只是心的顯現，應當明白一切事物都沒有真實的生起。 這個心念也不生不滅，就順應了聖者的種性； 不要再分別這個分別那個，沒有分別才是真正的智慧。 執著于分別本身，這兩種都是與涅槃背道而馳的； 如果建立『無生』的宗義，那就破壞了如幻的法則。 如果說沒有原因而生起幻象，那就損害了自己所持的宗義； 就像鏡子中的影像，雖然不是既同一又相異。 所見到的並非完全是虛無，生起的現象也是如此； 如同海市蜃樓（干城，Gandharva-nagara）和幻術等，都依賴於因緣條件而存在。 一切事物也是這樣，是生起的，但又不是真實生起的； 如果分別人（pudgala）和法（dharma），就會產生兩種我執。 這些都只是世俗的說法，愚昧的人不會覺察； 由願力與因緣聚集，自身的力量以及最殊勝的條件。 在聲聞乘的教法中，有第五果位的阿羅漢等； 時間的間隔以及滅壞，勝義諦以及逐漸的變遷。 這四種無常的現象，愚昧的人才會分別，而智者不會； 愚昧的人會墮入有和無的二邊，認為功德、塵垢和自性是真實存在的。 因為執著于『有』和『無』的宗見，所以不知道解脫的原因； 四大元素互相違背
【English Translation】 English version Confused by various views, trapped in the extremes of existence and non-existence; I only hope that you, Buddha, with eyes as pure as blue lotuses, can explain to us the stages (bhumi) of a Bodhisattva's practice. Clinging to concepts like 'birth' and 'non-birth,' failing to understand the true cause of nirvana; In the place of enlightenment (Bodhimanda), there is actually nothing to be attained, and I (the Buddha) have nothing to say. All phenomena (dharma) are merely momentary emptiness, without true arising or independent self-nature; The Buddhas have already purified the two extremes of existence and non-existence; clinging to either side leads to error. Obscured by wrong views, one makes false distinctions about the Tathagata (Thus Come One); Falsely speculating about the principles of birth and death, we hope you can explain it to us. Accumulating meaningless discourses, born from the combination of various conditions; Appearing according to their respective categories, external realms like form (rupa) are fully present. Upon seeing external forms, one then generates various distinctions; If one can understand this, one will see the true meaning. If separated from the four great elements (Mahabhuta) of earth, water, fire, and wind, nothing can be formed; And since the four great elements are merely manifestations of the mind, one should understand that all things have no true arising. This mind itself neither arises nor ceases, thus conforming to the nature of the saints; Do not discriminate between this and that; non-discrimination is true wisdom. Clinging to discrimination itself, both are contrary to nirvana; If one establishes the doctrine of 'non-birth,' then one destroys the illusory nature of phenomena. If one says that illusions arise without cause, then one damages one's own doctrine; Like images in a mirror, although they are neither the same nor different. What is seen is not completely non-existent, and the appearance of arising is also like this; Like mirages (Gandharva-nagara) and illusions, they all depend on causal conditions to exist. All things are also like this: they arise, but not truly arise; If one distinguishes between person (pudgala) and dharma, two kinds of ego-attachment will arise. These are merely conventional expressions, which ignorant people do not perceive; Gathered by vows and conditions, one's own power and the most excellent conditions. In the teachings of the Sravaka vehicle, there are Arhats of the fifth stage; The interval of time and destruction, ultimate truth and gradual change. These four kinds of impermanence are distinguished by the foolish, not by the wise; The foolish fall into the two extremes of existence and non-existence, believing that merit, defilement, and self-nature are real. Because of clinging to the views of 'existence' and 'non-existence,' one does not know the cause of liberation; The four great elements contradict each other
， 安能起於色？ 但是大種性， 無大所造色； 火乃燒於色， 水復為爛壞。 風能令散滅， 云何色得生？ 色蘊及識蘊， 惟此二非五。 余但是異名， 我說彼如怨； 心心所差別， 而起于現法。 分析于諸色， 惟心無所造； 青白等相待， 作所作亦然。 所生及性空， 冷熱相所相； 有無等一切， 妄計不成立。 心意及餘六， 諸識共相應； 皆因藏識生， 非一亦非異。 數勝及露形， 計自在能生； 皆墮有無宗， 遠離寂靜義。 大種生形相， 非生於大種； 外道說大種， 生大種及色。 于無生法外， 外道計作者； 依止有無宗， 愚夫不覺知。 清凈真實相， 而與大智俱； 但共心相應， 非意等和合。 若業皆生色， 則違諸蘊因； 眾生應無取， 無有住無色。 說色為無者， 眾生亦應無； 無色論是斷， 諸識不應生。 識依四種住， 無色云何成？ 內外既不成， 識亦不應起。 眾生識若無， 自然得解脫； 必是外道論， 妄計者不知。 或有隨樂執， 中有中諸蘊； 如生於無色， 無色云何有？ 無色中之色， 彼
非是可見； 無色則違宗， 非乘及乘者。 識從習氣生， 與諸根和合； 八種于剎那， 取皆不可得。 若諸色不起， 諸根則非根； 是故世尊說， 根色剎膩迦。」 「云何不了色， 而得有識生？ 云何識不生， 而得受生死？」 「諸根及根境， 聖者了其義； 愚癡無智者， 妄執取其名。 不應執第六， 有取及無取； 為離諸過失， 聖者無定說。 諸外道無智， 怖畏於斷常； 計有為無為， 與我無差別。 或計與心一， 或與意等異； 一性有可取， 異性有亦然。 若取是決了， 名為心心所； 此取何不能， 決了於一性？ 有取及作業， 可得而受生； 猶如火所成， 理趣似非似。 如火頓燒時， 然可然皆具； 妄取我亦然， 云何無所取？ 若生若不生， 心性常清凈； 外道所立我， 何不以為喻？ 迷惑識稠林， 妄計離真法； 樂於我論故， 馳求于彼此。 內證智所行， 清凈真我相； 此即如來藏， 非外道所知。 分別于諸蘊， 能取及所取； 若能了此相， 則生真實智。 是諸外道等， 于賴耶藏處； 計意與我俱， 此非佛
【現代漢語翻譯】 現代漢語譯本 『不是可見的； 沒有顏色就違背了宗義，既不是乘（Yana），也不是乘者。 識（Vijnana）從習氣（Vasanas）產生，與諸根（Indriyas）和合； 八種識（八識，即阿賴耶識等）于剎那間生滅，都不可把握。 如果諸色（Rupa）不起作用，諸根就不是根； 所以世尊（Bhagavan）說，根和色都是剎那生滅的。』 『如果不瞭解色，怎麼會有識產生？ 如果識不產生，怎麼會承受生死輪迴？』 『聖者瞭解諸根和根境的意義； 愚癡沒有智慧的人，妄自執取它們的名相。 不應該執著于第六識（第六意識，即末那識），認為它有取或無取； 爲了遠離各種過失，聖者沒有固定的說法。 那些外道（Tirthikas）沒有智慧，害怕斷滅和常存； 計較有為（Samskrta）和無為（Asamskrta），與我（Atman）沒有差別。 或者認為與心（Citta）相同，或者認為與意（Manas）等同或相異； 同一性有可取之處，異性也有可取之處。 如果取是決定的，就稱為心和心所（Caitasikas）； 這種取為什麼不能決定同一性呢？ 有取和作業（Karma），可以得到並承受生死； 猶如火所產生的結果，道理似乎是而非是。 如火頓然燃燒時，能燃燒的和所燃燒的都具備； 妄取於我也是這樣，怎麼會沒有所取呢？ 無論生或不生，心性（Citta-prakrti）常常是清凈的； 外道所建立的我，為什麼不可以用作比喻呢？ 迷惑于識的稠林中，妄自認為離開了真正的佛法（Dharma）； 樂於我論的緣故，奔波于彼此之間。 內在證悟的智慧所行之處，是清凈的真我（Atman）之相； 這就是如來藏（Tathagatagarbha），不是外道所能知道的。 分別諸蘊（Skandhas），能取和所取； 如果能夠了解這些相，就會產生真實的智慧。 這些外道等，在阿賴耶識（Alaya-vijnana）之處； 認為意（Manas）與我（Atman）同在，這不是佛（Buddha）的教義。
【English Translation】 English version 『It is not visible; Without color, it contradicts the doctrine; it is neither a Yana (vehicle) nor a rider. Consciousness (Vijnana) arises from habitual tendencies (Vasanas), in conjunction with the senses (Indriyas); The eight kinds of consciousness (eight consciousnesses, such as Alaya-vijnana) arise and cease in an instant, and none can be grasped. If the forms (Rupa) do not arise, the senses are not senses; Therefore, the World Honored One (Bhagavan) said that the senses and forms are momentary.』 『If one does not understand form, how can consciousness arise? If consciousness does not arise, how can one undergo birth and death (Samsara)?』 『The noble ones understand the meaning of the senses and their objects; The foolish and ignorant grasp at their names. One should not cling to the sixth consciousness (sixth consciousness, i.e. Manas), thinking it has grasping or no grasping; To avoid all faults, the noble ones have no fixed statements. Those non-Buddhists (Tirthikas) are without wisdom, fearing annihilation and permanence; They argue about the conditioned (Samskrta) and unconditioned (Asamskrta), which is no different from the self (Atman). Or they think it is the same as the mind (Citta), or the same as or different from the intellect (Manas); Sameness has something to grasp, and difference also has something to grasp. If grasping is decisive, it is called mind and mental factors (Caitasikas); Why can't this grasping determine sameness? There is grasping and action (Karma), which can be obtained and undergo birth; Like the result produced by fire, the reasoning seems to be and not to be. Like when a fire suddenly burns, both what can be burned and what is burned are present; False grasping of the self is also like this, how can there be nothing to grasp? Whether arising or not arising, the nature of mind (Citta-prakrti) is always pure; Why can't the self established by non-Buddhists be used as a metaphor? Confused in the dense forest of consciousness, they falsely think they are apart from the true Dharma (Buddha's teachings); Because they delight in the theory of self, they rush about between this and that. The place where the wisdom of inner realization goes is the pure form of the true self (Atman); This is the Tathagatagarbha (Buddha-nature), which non-Buddhists cannot know. Distinguishing the aggregates (Skandhas), the grasper and the grasped; If one can understand these forms, then true wisdom will arise. These non-Buddhists, etc., at the Alaya-vijnana (storehouse consciousness); Think that the intellect (Manas) and the self (Atman) are together, this is not the teaching of the Buddha (Buddha).
所說。 若能辯了此， 解脫見真諦； 見修諸煩惱， 斷除悉清凈。 本性清凈心， 眾生所迷取； 無垢如來藏， 遠離邊無邊。 本識在蘊中， 如金銀在礦； 陶冶煉治已， 金銀皆顯現。」 「佛非人非蘊， 但是無漏智； 了知常寂靜， 是我之所歸。 本性清凈心， 隨煩惱意等； 及與我相應， 愿佛為解說。」 「自性清凈心， 意等以為他； 彼所積集業， 雜染故為二。 意等我煩惱， 染污于凈心； 猶如彼凈衣， 而有諸垢染。 如衣得離垢， 亦如金出礦； 衣金俱不壞， 心離過亦然。 無智者推求， 箜篌䗍鼓等； 而覓妙音聲， 蘊中我亦爾。 猶如伏藏寶， 亦如地下水； 雖有不可見， 蘊真我亦然。 心心所功能， 聚集蘊相應； 無智不能取， 蘊中我亦爾。 如女懷胎藏， 雖有不可見； 蘊中真實我， 無智不能知。 如藥中勝力， 亦如木中火； 蘊中真實我， 無智不能知。 諸法中空性， 及以無常性； 蘊中真實我， 無智不能知。 諸地自在通， 灌頂勝三昧； 若無此真我， 是等悉皆無。 有人破壞言， 若有應示我
【現代漢語翻譯】 現代漢語譯本： 世尊所說： 『如果能夠辨明這些道理，就能解脫，見到真諦； 見道和修道所生的各種煩惱，都能斷除，達到完全清凈。 本性清凈的心，被眾生迷惑而執取； 無垢的如來藏（Tathagatagarbha，指一切眾生皆具有的佛性），遠離了有邊和無邊的概念。 本識（alaya-vijñana，阿賴耶識，儲存一切種子識的根本識）存在於五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）之中，就像金銀存在於礦石里一樣； 經過陶冶和煉治之後，金銀自然會顯現出來。』 『佛不是人，也不是五蘊，而是無漏的智慧； 了知常恒寂靜的境界，是我所歸依之處。 本性清凈的心，隨順煩惱、意等（manas，末那識，意識的根本）， 以及與我（ātman，真我）相應，希望佛能為我解說。』 『自性清凈的心，以意等作為他者； 意等所積集的業，因為雜染而成為二元對立。 意等、我執和煩惱，染污了清凈的心； 就像那乾淨的衣服，沾染了各種污垢一樣。 如同衣服能夠去除污垢，也像金子從礦石中提煉出來； 衣服和金子都不會損壞，心遠離過患也是如此。 沒有智慧的人，試圖在箜篌（一種絃樂器）、䗍鼓（一種鼓）等樂器中， 尋找美妙的聲音，在五蘊中尋找『我』也是一樣徒勞。 就像埋藏在地下的寶藏，也像地下的水源； 雖然看不見，但蘊藏真我的道理也是如此。 心和心所（citta-vrtti，心的作用）的功能，聚集並與五蘊相應； 沒有智慧的人無法領悟，在五蘊中尋找『我』也是一樣。 就像女子懷有胎兒，雖然看不見； 蘊藏在五蘊中的真實『我』，沒有智慧的人無法知曉。 就像藥物中蘊含的強大力量，也像木頭中蘊藏的火焰； 蘊藏在五蘊中的真實『我』，沒有智慧的人無法知曉。 諸法的空性（sunyata，一切事物無自性的本質），以及無常性（anitya，一切事物都在變化的狀態）； 蘊藏在五蘊中的真實『我』，沒有智慧的人無法知曉。 諸地（bhumi，菩薩修行的不同階段）的自在神通，灌頂（abhiseka，一種宗教儀式）和殊勝的三昧（samadhi，禪定）； 如果沒有這個真我，這些都將不存在。 有人破壞這種說法，如果真有『我』，就應該展示給我看。
【English Translation】 English version: As it is said: 『If one can discern this, one will be liberated and see the truth; All afflictions arising from the path of seeing and the path of cultivation will be cut off and completely purified. The naturally pure mind is what sentient beings are deluded by and grasp at; The stainless Tathagatagarbha (the Buddha-nature inherent in all beings) is free from the extremes of being finite and infinite. The alaya-vijñana (storehouse consciousness, the fundamental consciousness that stores all seeds of consciousness) is in the skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), like gold and silver in ore; Once it has been smelted and refined, the gold and silver will appear.』 『The Buddha is neither a person nor the skandhas, but unconditioned wisdom; Knowing the constant and tranquil state is where I take refuge. The naturally pure mind follows afflictions, manas (mind, the faculty of thought), etc., And is in accordance with the ātman (true self), I hope the Buddha can explain this for me.』 『The naturally pure mind takes manas, etc., as other; The karma accumulated by them becomes dualistic because of defilement. Manas, self-grasping, and afflictions defile the pure mind; Just like a clean garment that has various stains. Just as a garment can be freed from stains, and like gold extracted from ore; Neither the garment nor the gold is destroyed, and the mind is the same when freed from faults. Those without wisdom seek for wonderful sounds in instruments like the konghou (a stringed instrument) and the 䗍 drum (a type of drum); Searching for the 『self』 in the skandhas is the same. Like a treasure buried underground, and like underground water; Although invisible, the principle of the true self hidden in the skandhas is the same. The functions of mind and mental factors gather and correspond with the skandhas; Those without wisdom cannot grasp it, and searching for the 『self』 in the skandhas is the same. Like a woman carrying a fetus, although invisible; The true 『self』 hidden in the skandhas cannot be known by those without wisdom. Like the powerful strength contained in medicine, and like the fire hidden in wood; The true 『self』 hidden in the skandhas cannot be known by those without wisdom. The emptiness (sunyata, the essence of all things without inherent existence) and impermanence (anitya, the state of all things changing) of all phenomena; The true 『self』 hidden in the skandhas cannot be known by those without wisdom. The unobstructed supernatural powers of the bhumis (stages, different levels of practice of a Bodhisattva), abhiseka (initiation, a religious ceremony) and the supreme samadhi (meditative absorption); If there were no true self, all of these would not exist. Someone refutes this, saying, 『If there is a 『self』, then show it to me.』
； 智者應答言， 汝分別示我。 說無真我者， 謗法著有無； 比丘應羯磨， 擯棄不共語。 說真我熾然， 猶如劫火起； 燒無我稠林， 離諸外道過。 如蘇酪石蜜， 及以麻油等； 彼皆悉有味， 未嘗者不知。 于諸蘊身中， 五種推求我； 愚者不能了， 智見即解脫。 明智所立喻， 猶未顯於心； 其中所集義， 豈能使明瞭。 諸法別異相， 不了惟一心； 計度者妄執， 無因及無起。」 「定者觀於心， 心不見於心； 見從所見生， 所見何因起？」 「我姓迦旃延， 凈居天中出； 為眾生說法， 令入涅槃城。 緣于本住法， 我及諸如來； 於三千經中， 廣說涅槃法。 欲界及無色， 不于彼成佛； 色界究竟天， 離欲得菩提。 境界非縛因， 因縛于境界； 修行利智劍， 割斷彼煩惱。 無我云何有， 幻等法有無？ 愚應顯真如， 云何無真我？ 已作未作法， 皆非因所起； 一切悉無生， 愚夫不能了。 能作者不生， 所作及諸緣； 此二皆無生， 云何計能作？ 妄計者說有， 先後一時因； 顯瓶弟子等， 說諸物生起。
【現代漢語翻譯】 現代漢語譯本： 智者回答說：『請你詳細地為我說明。 如果有人說沒有真我（Atman），那就是誹謗佛法，執著于有和無的觀念；這樣的比丘（bhikkhu）應該受到僧團的羯磨（kamma，佛教儀式），被擯棄，因為他說了不合羣的話。 如果有人說真我熾熱燃燒，就像劫火（kalpāgni）升起一樣； 燒燬了無我的稠密森林，遠離了各種外道的過失。 就像酥油（ghee）、酪（curd）、石蜜（rock candy），以及麻油等等； 它們都有各自的味道，沒有嘗過的人不會知道。 在五蘊（skandha）之身中，用五種方法去推求真我； 愚笨的人不能明白，有智慧的見解就能解脫。 用明智建立的比喻，還沒有顯現在心中； 其中所包含的意義，怎麼能使人明白呢？ 對於諸法的差別相，不明白只有一個心； 妄加揣測的人會錯誤地執著，認為一切沒有原因，也沒有生起。』 『修定的人觀察自己的心，心卻不能看見心； 見是從所見之物產生的，那麼所見之物又是從何而起的呢？』 『我姓迦旃延（Kātyāyana），從凈居天（Śuddhāvāsa）中而來； 爲了眾生說法，讓他們進入涅槃（Nirvana）之城。 依靠原本安住的法，我和諸位如來（Tathagata）； 在三千部經中，廣泛地宣說涅槃之法。 在欲界（Kāmadhātu）和無色界（Arūpadhātu），不能在那裡成佛； 在色究竟天（Akaniṣṭha），遠離慾望才能獲得菩提（Bodhi）。 境界不是束縛的原因，而是因為執著境界才會被束縛； 修行者用銳利的智慧之劍，割斷那些煩惱。 無我怎麼會存在呢？幻象之類的法是有還是沒有呢？ 應該向愚笨的人顯示真如（Tathātā），怎麼能說沒有真我呢？ 已經做過和沒有做過的事情，都不是由因產生的； 一切事物都沒有生起，愚笨的人不能明白。 能作者（agent）不生，所作之物以及各種因緣； 這兩者都沒有生起，怎麼能認為有能作者呢？ 妄加揣測的人說有，先後或者同時的因； 就像用泥土顯現瓶子，用種子顯現弟子等等，說明諸物的生起。
【English Translation】 English version: The wise one replied: 'Please explain it to me in detail. If someone says there is no true self (Atman), that is slandering the Dharma, clinging to the notions of existence and non-existence; such a bhikkhu (monk) should be subject to the sangha's kamma (Buddhist ritual), and be expelled because he speaks discordant words. If someone says the true self is blazing, like the fire at the end of the kalpa (kalpāgni) rising; Burning down the dense forest of non-self, and avoiding the faults of various heretical paths. Like ghee, curd, rock candy, and sesame oil, etc.; They all have their own flavors, which those who have not tasted them will not know. Within the body of the five aggregates (skandha), seek the true self in five ways; Foolish people cannot understand, but wise insight leads to liberation. The analogy established by wisdom has not yet appeared in the mind; How can the meaning contained within it be made clear? Regarding the different characteristics of all dharmas, not understanding that there is only one mind; Those who speculate wildly will cling to the false notion that everything has no cause and no arising.' 'The one in meditation observes his own mind, but the mind cannot see the mind; Seeing arises from what is seen, so from what does what is seen arise?' 'My name is Kātyāyana, and I come from the Pure Abode Heavens (Śuddhāvāsa); To preach the Dharma to sentient beings, so that they may enter the city of Nirvana. Relying on the Dharma in which I originally dwell, I and all the Tathagatas (Thus Come Ones); In three thousand sutras, extensively expound the Dharma of Nirvana. In the Desire Realm (Kāmadhātu) and the Formless Realm (Arūpadhātu), one cannot become a Buddha there; In the Akaniṣṭha Heaven, one can attain Bodhi (Enlightenment) by being free from desire. The realm is not the cause of bondage, but clinging to the realm causes bondage; The practitioner uses the sharp sword of wisdom to cut off those afflictions. How can non-self exist? Do illusory dharmas exist or not? One should reveal Suchness (Tathātā) to the foolish, how can one say there is no true self? Things that have been done and have not been done are not caused by causes; All things have no arising, which foolish people cannot understand. The agent does not arise, nor do the things done and the various conditions; Since neither of these arises, how can one assume there is an agent? Those who speculate wildly say there is a cause, either before, after, or at the same time; Just as using clay to manifest a pot, or using seeds to manifest disciples, to explain the arising of all things.'
佛非是有為， 所具諸相好； 是輪王功德， 非此名如來。 佛以智為相， 遠離於諸見； 自內證所行， 一切過皆斷。 聾盲瘖啞等， 老小及懷怨； 是等尤重者， 皆無梵行分。 隨好隱為天， 相隱為輪王； 此二著放逸， 惟顯者出家。 我釋迦滅后， 當有毗耶娑； 迦那梨沙婆， 劫比羅等出。 我滅百年後， 毗耶娑所說； 婆羅多等論， 次有半擇娑。 憍拉婆啰摩， 次有冒貍王； 難陀及鞠多， 次篾利車王。 於後刀兵起， 次有極惡時； 彼時諸世間， 不修行正法。 如是等過後， 世間如輪轉； 日火共和合， 焚燒于欲界。 復立於諸天， 世間還成就； 諸王及四姓， 諸仙垂法化。 韋陀祠施等， 當有此法興； 談論戲笑法， 長行與解釋。 我聞如是等， 迷惑於世間； 所受種種衣， 若有正色者。 青泥牛糞等， 染之令壞色； 所服一切衣， 令離外道相。 現於修行者， 諸佛之憧相； 亦繫於腰絳， 漉水而飲用。 次第而乞食， 不至於非處； 生於勝妙天， 及生於人中。 寶相具足者， 生天及人王； 王有四
【現代漢語翻譯】 現代漢語譯本： 佛陀並非由有為法（有生滅變化的事物）構成，他所具備的種種殊勝相好（佛的三十二相和八十種好）並非佛陀的本質； 那些相好是轉輪聖王（統治世界的理想君王）的功德所顯現，不能因此就稱其為如來（佛的稱號之一）。 佛陀以智慧為根本特徵，遠離一切錯誤的見解； 他所行持的是通過自身內在證悟而獲得的，斷除了一切過失。 聾子、盲人、啞巴等，以及年老、年幼和心懷怨恨的人； 這些有嚴重缺陷的人，都沒有修習清凈梵行（佛教修行）的資格。 殊勝的細微之相隱藏起來，可以成為天人；殊勝的粗顯之相隱藏起來，可以成為轉輪聖王； 這兩種人都容易貪著于放逸的生活，只有那些顯現出家之相的人才會選擇出家修行。 我釋迦牟尼（Sakyamuni，佛教創始人）滅度之後，將會有毗耶娑（Vyasa，印度古代聖人）出現； 還會有迦那梨沙婆（Kanalisabha）、劫比羅（Kapila，數論派創始人）等人出現。 我滅度一百年後，毗耶娑（Vyasa）所說的； 《婆羅多》（Bharata，印度史詩）等論著，之後會有半擇娑（Panthasa）。 憍拉婆啰摩（Kaulabarama），之後會有冒貍王（Mauli King）； 難陀（Nanda）和鞠多（Gupta），之後是篾利車王（Mlechha King）。 在那之後，刀兵劫（戰爭）興起，接著是極其邪惡的時代； 那時，世間的人們都不修行正法。 像這樣種種災難過後，世間就像車輪一樣循環運轉； 太陽和火共同融合，焚燒整個欲界（佛教三界之一）。 重新建立諸天，世間再次成就； 諸王和四個種姓（印度種姓制度），以及諸仙傳播佛法教化。 《韋陀》（Veda，印度教經典）的祭祀和佈施等，將會再次興盛； 談論、戲笑之法，以及長行文和解釋也會出現。 我聽到這些，世間眾生會因此感到迷惑； 所受持的各種衣服，如果有正色的。 就用青泥、牛糞等，將它們染色，使其失去原有的顏色； 所穿的任何衣服，都要使其遠離外道的裝束。 顯現出修行者的形象，這是諸佛的象徵； 也要繫上腰帶，用濾水器過濾水后飲用。 依次乞食，不去不該去的地方； 這樣可以往生到殊勝美妙的天界，以及人間。 具備寶相的人，可以往生天界，或者成為人間的君王； 君王有四種軍隊。
English version: The Buddha is not composed of conditioned phenomena (things that arise and pass away), and the various excellent marks and qualities he possesses (the thirty-two major marks and eighty minor marks of a Buddha) are not the essence of the Buddha; Those marks and qualities are manifestations of the merits of a Chakravartin (an ideal universal ruler), and one cannot call him Tathagata (one of the titles of the Buddha) because of this. The Buddha's fundamental characteristic is wisdom, and he is far from all wrong views; What he practices is obtained through his own inner enlightenment, and he has cut off all faults. The deaf, blind, mute, etc., as well as the old, young, and those who harbor resentment; These people with severe defects are not qualified to practice pure Brahmacharya (Buddhist practice). The subtle marks are hidden and can become devas (gods); the coarse marks are hidden and can become Chakravartins; Both of these are prone to attachment to a life of ease, and only those who manifest the appearance of renunciation will choose to leave home and practice. After I, Sakyamuni (the founder of Buddhism), pass away, there will be Vyasa (an ancient Indian sage); There will also be Kanalisabha, Kapila (the founder of the Samkhya school), and others. One hundred years after my passing, what Vyasa said; The treatises such as 'Bharata' (an Indian epic), followed by Panthasa. Kaulabarama, followed by Mauli King; Nanda and Gupta, followed by Mlechha King. After that, the kalpa of swords (war) will arise, followed by an extremely evil era; At that time, people in the world will not practice the Dharma. After such calamities, the world will cycle like a wheel; The sun and fire will merge together, burning the entire desire realm (one of the three realms in Buddhism). Re-establish the heavens, and the world will be accomplished again; Kings and the four castes (Indian caste system), as well as immortals, will spread the Dharma and teachings. The sacrifices and offerings of the 'Vedas' (Hindu scriptures) will flourish again; Discussions, joking, prose, and explanations will also appear. When I hear these things, sentient beings in the world will feel confused; The various robes that are worn, if they have a proper color. Then use blue mud, cow dung, etc., to dye them, so that they lose their original color; Any clothes worn should be far from the attire of externalists. Manifesting the image of a practitioner, this is a symbol of all Buddhas; Also tie a waistband, and filter water with a water filter before drinking. Beg for food in order, and do not go to places where you should not go; In this way, one can be reborn in the wonderful heavens, as well as in the human realm. Those who possess precious marks can be reborn in the heavens, or become kings in the human realm; The king has four kinds of armies.
【English Translation】 The Buddha is not composed of conditioned phenomena (things that arise and pass away), and the various excellent marks and qualities he possesses (the thirty-two major marks and eighty minor marks of a Buddha) are not the essence of the Buddha; Those marks and qualities are manifestations of the merits of a Chakravartin (an ideal universal ruler), and one cannot call him Tathagata (one of the titles of the Buddha) because of this. The Buddha's fundamental characteristic is wisdom, and he is far from all wrong views; What he practices is obtained through his own inner enlightenment, and he has cut off all faults. The deaf, blind, mute, etc., as well as the old, young, and those who harbor resentment; These people with severe defects are not qualified to practice pure Brahmacharya (Buddhist practice). The subtle marks are hidden and can become devas (gods); the coarse marks are hidden and can become Chakravartins; Both of these are prone to attachment to a life of ease, and only those who manifest the appearance of renunciation will choose to leave home and practice. After I, Sakyamuni (the founder of Buddhism), pass away, there will be Vyasa (an ancient Indian sage); There will also be Kanalisabha, Kapila (the founder of the Samkhya school), and others. One hundred years after my passing, what Vyasa said; The treatises such as 'Bharata' (an Indian epic), followed by Panthasa. Kaulabarama, followed by Mauli King; Nanda and Gupta, followed by Mlechha King. After that, the kalpa of swords (war) will arise, followed by an extremely evil era; At that time, people in the world will not practice the Dharma. After such calamities, the world will cycle like a wheel; The sun and fire will merge together, burning the entire desire realm (one of the three realms in Buddhism). Re-establish the heavens, and the world will be accomplished again; Kings and the four castes (Indian caste system), as well as immortals, will spread the Dharma and teachings. The sacrifices and offerings of the 'Vedas' (Hindu scriptures) will flourish again; Discussions, joking, prose, and explanations will also appear. When I hear these things, sentient beings in the world will feel confused; The various robes that are worn, if they have a proper color. Then use blue mud, cow dung, etc., to dye them, so that they lose their original color; Any clothes worn should be far from the attire of externalists. Manifesting the image of a practitioner, this is a symbol of all Buddhas; Also tie a waistband, and filter water with a water filter before drinking. Beg for food in order, and do not go to places where you should not go; In this way, one can be reborn in the wonderful heavens, as well as in the human realm. Those who possess precious marks can be reborn in the heavens, or become kings in the human realm; The king has four kinds of armies.
天下， 法教久臨御。 上升于天宮， 由貪皆退失； 純善及三時， 二時並極惡。 余佛出善時， 釋迦出惡世； 於我涅槃后， 釋種悉達多。 毗紐大自在， 外道等俱出； 如是我聞等， 釋師子所說。 談古及笑語， 毗夜娑仙說； 於我涅槃后， 毗紐大自在， 彼說如是言： 『我能作世間； 我名離塵佛， 姓迦多衍那。 父名世間主， 母號為具財； 我生瞻婆國， 我之先祖父。 從於月種生， 故號為月藏； 出家修苦行， 演說千法門， 與大慧授記， 然後當滅度。』 大慧付達摩， 次付彌佉梨， 彌佉梨惡時， 劫盡法當滅。 迦葉拘留孫， 拘那含牟尼， 及我離塵垢， 皆出純善時。 純善漸減時， 有導師名慧， 成就大勇猛， 覺悟於五法； 非二時三時， 亦非極惡時， 于彼純善時， 現成等正覺。 衣雖不割縷， 雜碎而補成， 如孔雀尾目， 無有人侵奪； 或二指三指， 間錯而補成， 異此之所作， 愚夫生貪著。 惟畜於三衣， 恒滅貪慾火， 沐以智慧水， 日夜三時修； 如放箭勢極， 一墜還放一， 亦如抨酪木
【現代漢語翻譯】 現代漢語譯本 天下，法教長久地統治著。 （當）上升到天宮時，由於貪婪都會退失； 純粹善良的時代和三個時期，兩個時期以及極其邪惡的時期。 其餘的佛出現在善良的時代，釋迦（釋迦牟尼佛）出現在邪惡的時代； 在我涅槃之後，釋迦族的悉達多（釋迦牟尼佛的本名）。 毗紐（Vishnu，印度教保護神），大自在（Maheshvara，濕婆神），外道等一起出現； 『如是我聞』等，是釋迦獅子（釋迦牟尼佛）所說。 談論古代的事情和笑話，是毗夜娑仙（Vyasa，印度教聖人）說的； 在我涅槃之後，毗紐（Vishnu），大自在（Maheshvara）， 他們這樣說：『我能創造世間； 我名離塵佛，姓迦多衍那（Katyayana）； 父親名叫世間主，母親號為具財； 我生於瞻婆國（Champa），我是先祖父。 從於月種而生，所以號為月藏； 出家修行苦行，演說千種法門， 給大慧（Mahamati）授記，然後應當滅度。』 大慧（Mahamati）將達摩（Dharma，佛法）付給，其次付給彌佉梨（Mikhali）， 彌佉梨（Mikhali）在邪惡的時代，劫數將盡，佛法應當滅亡。 迦葉（Kasyapa Buddha），拘留孫（Krakucchanda Buddha），拘那含牟尼（Kanakamuni Buddha）， 以及我離塵垢（釋迦牟尼佛），都出現在純粹善良的時代。 純粹善良的時代漸漸減少時，有導師名叫慧（Buddhi）， 成就大勇猛，覺悟於五法； 不是兩個時期三個時期，也不是極其邪惡的時期， 在那純粹善良的時代，顯現成就等正覺。 衣服雖然不割斷線縷，雜碎地縫補而成， 如同孔雀尾巴上的眼睛，沒有人侵奪； 或者兩指三指，間隔錯落地縫補而成， 與此不同的做法，愚蠢的人會產生貪著。 只擁有三件衣服，恒常滅除貪慾， 用智慧的水沐浴，日夜三個時辰修行； 如同放箭的勢頭到了極點，一墜落就再放一支， 也像攪動乳酪的木頭。
【English Translation】 English version Throughout the world, the Dharma has long reigned. When ascending to the heavenly palace, all are lost due to greed; Purely virtuous times and three periods, two periods, and extremely evil times. The other Buddhas appear in virtuous times, Shakyamuni (Shakyamuni Buddha) appears in evil times; After my Nirvana, Siddhartha (Shakyamuni Buddha's original name) of the Shakya clan. Vishnu (Hindu preserver god), Maheshvara (Shiva), and other heretics appear together; 'Thus have I heard' and so on, are spoken by Shakya Lion (Shakyamuni Buddha). Talking about ancient matters and jokes is spoken by Vyasa (Hindu sage); After my Nirvana, Vishnu, Maheshvara, They say thus: 'I can create the world; My name is Buddha Free from Dust, my surname is Katyayana; My father is named Lord of the World, my mother is named Possessing Wealth; I was born in Champa, I am the ancestral father. Born from the lunar lineage, therefore named Moon Treasury; Leaving home to practice asceticism, expounding thousands of Dharma gates, Giving prediction to Mahamati, then should pass into Nirvana.' Mahamati entrusts the Dharma, then entrusts it to Mikhali, Mikhali in the evil times, the kalpa will end, the Dharma should perish. Kasyapa Buddha, Krakucchanda Buddha, Kanakamuni Buddha, And I, Free from Dust (Shakyamuni Buddha), all appear in purely virtuous times. When the purely virtuous times gradually decrease, there is a guide named Buddhi, Accomplishing great courage, awakening to the five dharmas; Not two periods or three periods, nor extremely evil times, In that purely virtuous time, manifesting complete enlightenment. Although the clothes are not cut with threads, they are patched together in fragments, Like the eyes on a peacock's tail, no one invades or seizes; Or two fingers or three fingers, patched together intermittently, Different from this practice, foolish people will generate attachment. Only possessing three robes, constantly extinguishing greed and desire, Bathing with the water of wisdom, practicing three times day and night; Like the momentum of shooting an arrow reaching its peak, one falls and another is shot, Also like the wood stirring the curd.
， 善不善亦然。 若一能生多， 則有別異相， 施者應如田， 受者應如風； 若一能生多， 一切無因有， 所作因滅壞， 是妄計所立。 若妄計所立， 如燈及種子， 一能生多者， 但相似非多； 胡麻不生豆， 稻非穬麥因， 小豆非谷種， 云何一生多？ 名手作聲論， 廣主造王論， 順世論妄說， 當生梵藏中； 迦多延造經， 樹皮仙說祀， 鵂鹠出天文， 惡世時當有。 世間諸眾生， 福力感於王， 如法御一切， 守護於國土； 青蟻及赤豆， 側僻與馬行， 此等大福仙， 未來世當出。 釋子悉達多， 步多五髻者， 口力及聰慧， 亦于未來出。 我在於林野， 梵王來惠我， 鹿皮三岐杖， 膊絳及軍持； 此大修行者， 當成離垢尊， 說于真解脫， 牟尼之幢相。 梵王與梵眾， 諸天及天眾， 施我鹿皮衣， 還歸自在宮。 我在林樹間， 帝釋四天王， 施我妙衣服， 及以乞食缽。 若立不生論， 是因生復生， 如是立無生， 惟是虛言說。 無始所積集， 無明為心因； 生滅而相續， 妄計所分別。 僧佉論有二， 勝
【現代漢語翻譯】 現代漢語譯本 ，善與不善也是如此。 如果一能生多，就會有差別和差異的現象，施捨的人應該像田地，接受的人應該像風；如果一能生多，那麼一切就都是無因而生，所作的因滅壞，這是妄加計度所建立的。 如果是由妄加計度所建立的，就像燈和種子一樣，一能生多，但只是相似，並非真正的一生多；芝麻不會生出豆子，稻子不是穬麥的因，小豆不是穀子的種子，怎麼能說一生多呢？ 名手創作聲論，廣主撰寫王論，順世論是虛妄的說法，應當生於梵藏之中；迦多延造經，樹皮仙說祭祀，鵂鹠（xiū liú，貓頭鷹）推算天文，這些在惡世時都會出現。 世間的眾生，因福力感應而有國王，如法治理一切，守護國土；青蟻和赤豆，側僻和馬行，這些大福仙，未來世將會出現。 釋迦牟尼的弟子悉達多（Siddhartha），步多（Bhuta）和五髻者，口才和聰慧，也將在未來出現。 我身處林野時，梵王（Brahmā）來恩惠於我，贈予鹿皮三叉杖，膊絳（bó tāo，一種裝飾）和軍持（kuṇḍikā，水瓶）；這位偉大的修行者，將成就離垢的至尊，宣說真正的解脫，是牟尼（Muni，聖人）的幢相。 梵王和梵眾，諸天和天眾，施捨我鹿皮衣，然後迴歸自在宮。 我在林樹間，帝釋（Indra）和四大天王，施捨我美妙的衣服，以及乞食的缽。 如果立不生論，就是因生了又生，這樣立無生論，只不過是虛假的言說。 無始以來所積累的，以無明為心的根本原因；生滅相續不斷，是妄加計度所分別的。 僧佉（Sāṃkhya）論有二，勝性（pradhāna）。
【English Translation】 English version , so too with good and non-good. If one can produce many, then there will be distinct and different characteristics. The giver should be like a field, and the receiver should be like the wind; if one can produce many, then everything would be without cause, and the cause that is made would be destroyed. This is established by false reckoning. If it is established by false reckoning, like a lamp and a seed, one can produce many, but it is only similar, not truly one producing many; sesame does not produce beans, rice is not the cause of spelt wheat, small beans are not the seed of grain, how can one produce many? A famous artisan creates a treatise on sound, Guangzhu (Guangzhu) writes a treatise on kings, the Lokāyata (Lokāyata) theory is a false statement, and should be born in the Brahma (Brahmā) treasury; Katyayana (Kātyāyana) composes a sutra, the tree-bark ascetic speaks of sacrifices, the owl calculates astronomy, these will appear in the evil age. The beings in the world, due to the power of blessings, are influenced by the king, who governs everything according to the Dharma, and protects the country; blue ants and red beans, side-paths and horse-paths, these great blessed immortals will appear in the future. Shakyamuni's (Śākyamuni) disciple Siddhartha (Siddhartha), Bhuta (Bhuta) and the five-knotted one, eloquence and wisdom, will also appear in the future. When I was in the forest wilderness, Brahma (Brahmā) came to bestow grace upon me, giving me a deer-skin trident, an armlet (bó tāo) and a kundika (kuṇḍikā); this great practitioner will become a stainless supreme one, proclaiming true liberation, the banner of a Muni (Muni). Brahma (Brahmā) and the Brahma (Brahmā) assembly, the devas (deva) and the deva (deva) assembly, gave me a deer-skin robe, and then returned to the palace of freedom. When I was among the forest trees, Indra (Indra) and the Four Heavenly Kings, gave me wonderful clothes, and a begging bowl. If one establishes the theory of non-arising, it is that the cause arises and arises again, thus establishing the theory of non-arising, it is only a false statement. Accumulated from beginningless time, with ignorance as the root cause of the mind; arising and ceasing in continuous succession, is distinguished by false reckoning. The Samkhya (Sāṃkhya) theory has two, pradhāna (pradhāna).
性及變異。 勝中有所作， 所作應自成； 勝性與物俱， 求那說差別。 作所作種種， 變異不可得； 如水銀清凈， 塵垢不能染。 藏識凈亦然， 眾生所依止； 如興渠蔥氣， 鹽味及胎藏。 種子亦如是， 云何而不生？ 一性及異性， 俱不俱亦然。 非所取之有， 非無非有為； 馬中牛性離， 蘊中我亦然。 所說為無為， 悉皆無自性； 理教等求我， 是妄垢惡見。 不了故說有， 惟妄取無餘； 諸蘊中之我， 一異皆不成。 彼過失顯然， 妄計者不覺； 如水鏡及眼， 現於種種影。 遠離一異性， 蘊中我亦然； 行者修于定， 見諦及以道。 勤修此三種， 解脫諸惡見； 猶如孔隙中， 見電光速滅。 法遷變亦然， 不應起分別； 愚夫心迷惑， 取涅槃有無。 若得聖見者， 如實而能了； 應知變異法， 遠離於生滅。 亦離於有無， 及以能所相； 應知變異法， 遠離外道論。 亦離於名相， 內我見亦滅； 諸天樂觸身， 地獄苦逼體。 若無彼中有， 諸識不得生； 應知諸趣中， 眾生種種身。 胎卵濕生等， 皆隨中有生
【現代漢語翻譯】 現代漢語譯本 性和變異。 勝性中有所作為，所作為應當自己成就； 勝性與萬物同在，求那（Guna， गुण，意為屬性）說明了差別。 所作和能作種種不同，變異是不可得的； 就像水銀一樣清凈，塵垢不能夠沾染。 藏識（Ālaya-vijñāna，आलय-विज्ञान，意為阿賴耶識）的清凈也是這樣，是眾生所依靠的； 就像興渠和蔥的氣味，鹽的味道以及胎藏一樣。 種子也是這樣，怎麼會不生起呢？ 一性以及異性，俱和不俱也是這樣。 不是所取之有，不是無也不是有為； 在馬中牛的屬性是分離的，在五蘊（Skandha，स्कन्ध，意為構成個體的五種要素）中我的存在也是這樣。 所說的有為和無為，全部都沒有自性； 用理智和教義等來尋求我，這是虛妄的垢染和惡見。 因為不了達所以說有，只是虛妄的取捨沒有剩餘； 在諸蘊中的我，一和異都是不能成立的。 那些過失是顯然的，虛妄計度的人卻不覺察； 就像水、鏡子和眼睛，顯現出種種影像。 遠離一性和異性，在五蘊中我的存在也是這樣； 修行者修習禪定，能夠見到真諦以及道路。 勤奮修習這三種，就能夠解脫各種惡見； 就像在孔隙中，見到閃電的光芒迅速消滅。 法的遷變也是這樣，不應該生起分別； 愚笨的人心迷惑，執取涅槃（Nirvana， निर्वाण，意為解脫）的有和無。 如果得到聖人的見解，就能夠如實地了達； 應當知道變異的法，是遠離生滅的。 也遠離有和無，以及能和所的相狀； 應當知道變異的法，是遠離外道的論說的。 也遠離名稱和相狀，內在的我的見解也滅除； 諸天的快樂觸及身體，地獄的痛苦逼迫身體。 如果沒有彼中有（Antarābhava，अन्तराभव，意為中陰身），各種識就不能夠產生； 應當知道在各種趣（Gati，गति，意為輪迴的道途）中，眾生有種種不同的身體。 胎生、卵生、濕生等等，都隨著中有而產生。
【English Translation】 English version Nature and Change. In the superior nature, there is action, and what is done should be self-accomplished; The superior nature exists with all things, and Guna (attribute) explains the difference. The doer and the done are various, and change is unattainable; Like mercury, which is pure, dust and dirt cannot stain it. The purity of Ālaya-vijñāna (store consciousness) is also like this, it is what sentient beings rely on; Like the smell of asafoetida and onions, the taste of salt, and the womb. Seeds are also like this, how can they not arise? Oneness and otherness, both together and not together are also like this. It is not the existence of what is taken, it is neither non-existence nor conditioned existence; The nature of a cow is separate in a horse, and my existence in the five Skandhas (aggregates) is also like this. What is said to be conditioned and unconditioned, all have no self-nature; Seeking the self through reason and doctrine, etc., is a false defilement and evil view. Because of not understanding, it is said to exist, only false grasping remains; The self in the aggregates, oneness and otherness are both untenable. Those faults are obvious, but those who falsely conceive do not perceive them; Like water, mirrors, and eyes, which manifest various images. Far from oneness and otherness, my existence in the aggregates is also like this; Practitioners cultivate meditation, and can see the truth and the path. Diligently cultivate these three, and you can be liberated from all evil views; Like seeing the light of lightning quickly disappear in a gap. The change of Dharma is also like this, one should not give rise to discrimination; Foolish people are confused, grasping at the existence and non-existence of Nirvana (liberation). If one obtains the view of a sage, one can truly understand; One should know that the changing Dharma is far from birth and death. It is also far from existence and non-existence, and the aspects of subject and object; One should know that the changing Dharma is far from the doctrines of external paths. It is also far from names and forms, and the view of an inner self is also extinguished; The pleasure of the touch of the bodies of the gods, the suffering of the bodies oppressed by hell. If there is no Antarābhava (intermediate state), various consciousnesses cannot arise; One should know that in various Gati (realms), sentient beings have various bodies. Viviparous, oviparous, moisture-born, etc., all arise with the intermediate state.
； 離聖教正理， 欲滅惑反增。 是外道狂言， 智者不應說； 先應決了我， 及分別諸取， 以如石女兒， 無決了分別。 我離於肉眼， 以天眼慧眼， 見諸眾生身， 離諸行諸蘊； 觀見諸行中， 有好色惡色， 解脫非解脫， 有住天中者； 諸趣所受身， 惟我能了達。 超過世所知， 非計度境界； 無我而生心， 此心云何生？ 豈不說心生， 如河燈種子； 若無無明等， 心識則不生。 離無明無識， 云何生相續？ 妄計者所說， 三世及非世， 第五不可說， 諸佛之所知。 諸行取所住， 彼亦為智因， 不應說智慧， 而名為諸行。 有此因緣故， 則有此法生， 無別有作者， 是我之所說。 風不能生火， 而令火熾然， 亦由風故滅， 云何喻於我？ 所說為無為， 皆離於諸取。 云何愚分別， 以火成立我？ 諸緣展轉力， 是故能生火。 若分別如火， 是我從誰生？ 意等為因故， 諸蘊處積集。 無我之商主， 常與心俱起； 此二常如日， 遠離能所作。 非火能成立， 妄計者不知； 眾生心涅槃， 本性常清凈。 無
【現代漢語翻譯】 現代漢語譯本： 背離聖教的正理，想要消滅迷惑反而會增加迷惑。 這些是外道的狂妄之言，有智慧的人不應該說。 首先應該確定『我』（ātman），以及分別各種執取（upādāna），就像石女兒一樣，無法確定和分別。 我超越了肉眼（māṃsa-cakṣus），以天眼（divya-cakṣus）和慧眼（prajñā-cakṣus），看見各種眾生的身體，脫離了各種行（saṃskāra）和蘊（skandha）。 觀察看見各種行中，有好色和惡色，解脫和非解脫，有住在天界中的眾生。 各個趣（gati）所接受的身體，只有我能夠了解通達。 超越世俗所知，不是計度所能達到的境界。 沒有『我』（ātman）而生起心，這個心是如何生起的呢？ 難道不是說心的生起，就像河燈和種子一樣嗎？ 如果沒有無明（avidyā）等，心識（vijñāna）就不會生起。 離開了無明就沒有心識，如何產生相續呢？ 妄加推測的人所說，三世（過去、現在、未來）以及非世，第五種是不可說的，是諸佛所知道的。 各種行和執取所住的地方，它們也是智慧的原因，不應該說智慧就是各種行。 因為有這樣的因緣，所以有這樣的法產生，沒有另外的作者，這是我所說的。 風不能生火，而是使火燃燒得更旺盛，也會因為風而熄滅，怎麼能用風來比喻『我』（ātman）呢？ 所說的有為法和無為法，都脫離了各種執取。 為什麼愚昧地分別，用火來成立『我』（ātman）呢？ 各種因緣輾轉相生的力量，所以能夠產生火。 如果分別說像火一樣，『我』（ātman）是從誰那裡產生的呢？ 意等作為原因，各種蘊和處積聚在一起。 沒有『我』（ātman）的商主，常常與心一起生起。 這兩者常常像太陽一樣，遠離能作者和所作者。 不是火能夠成立『我』（ātman），妄加推測的人不知道。 眾生的心和涅槃（nirvāṇa），其本性常常是清凈的。 沒有（後續內容）
【English Translation】 English version: Turning away from the correct principles of the Holy Teaching, the desire to extinguish delusion only increases it. These are the wild words of heretics, which wise people should not utter. First, one should ascertain the 'self' (ātman), and distinguish the various attachments (upādāna), just like a stone woman's child, there is no ascertainment or distinction. I am beyond the physical eye (māṃsa-cakṣus), with the divine eye (divya-cakṣus) and the wisdom eye (prajñā-cakṣus), I see the bodies of all beings, free from all activities (saṃskāra) and aggregates (skandha). Observing and seeing in the various activities, there are good and bad forms, liberation and non-liberation, and beings dwelling in the heavens. The bodies received in the various destinies (gati), only I can understand and comprehend. Transcending worldly knowledge, it is not a realm that can be reached by calculation. Without a 'self' (ātman), how does the mind arise? Isn't it said that the arising of the mind is like a river lamp and a seed? If there is no ignorance (avidyā) and so on, consciousness (vijñāna) will not arise. Without ignorance, there is no consciousness, how can continuity arise? What those who speculate wildly say, the three times (past, present, future) and non-time, the fifth is unspeakable, it is known by all the Buddhas. The place where various activities and attachments reside, they are also the cause of wisdom, one should not say that wisdom is the various activities. Because there is such a cause and condition, therefore this dharma arises, there is no other creator, this is what I say. Wind cannot create fire, but makes the fire burn more vigorously, and it will also be extinguished by the wind, how can wind be used to compare to the 'self' (ātman)? What is said to be conditioned and unconditioned, is free from all attachments. Why foolishly distinguish, using fire to establish the 'self' (ātman)? The power of various conditions arising in turn, therefore fire can be produced. If it is distinguished and said to be like fire, from whom does the 'self' (ātman) arise? Intentions and so on are the cause, the various aggregates and places accumulate together. The merchant without a 'self' (ātman), often arises together with the mind. These two are often like the sun, far from the agent and the object. It is not fire that can establish the 'self' (ātman), those who speculate wildly do not know. The minds of sentient beings and nirvana (nirvāṇa), their nature is always pure. No (subsequent content)
始過習染， 無異如虛空； 像臥等外道， 諸見所雜染。 意識之所覆， 計火等為凈； 若得如實見， 便能斷煩惱。 舍邪喻稠林， 到聖所行處； 智所知差別， 各異而分別。 無智者不知， 說所不應說， 如愚執異材， 作栴檀沉水， 妄計與真智， 當知亦復然。 食訖持缽歸， 洗濯令清凈， 澡漱口餘味， 應當如是修。 若於此法門， 如理正思惟。 凈信離分別， 成就最勝定； 離著處於義， 成金光法燈。 分別于有無， 及諸惡見網； 三毒等皆離， 得佛手灌頂。 外道執能作， 迷方及無因； 于緣起驚怖， 斷滅無聖性。 變起諸果報， 謂諸識及意； 意從賴耶生， 識依末那起。 賴耶起諸心， 如海起波浪； 習氣以為因， 隨緣而生起。 剎那相鉤鎖， 取自心境界； 種種諸形相， 意根等識生。 由無始惡習， 似外境而生； 所見惟自心， 非外道所了。 因彼而緣彼， 而生於余識； 是故起諸見， 流轉于生死。 諸法如幻夢， 水月焰干城； 當知一切法， 惟是自分別。 正智依真如， 而起諸三昧； 如幻首楞嚴
【現代漢語翻譯】 現代漢語譯本： 最初的習氣和污染，就像虛空一樣空曠； 如同象臥外道（象臥：指一種外道修行方式，模仿大象的姿勢），被各種錯誤的見解所污染。 被意識所矇蔽，認為火等事物是清凈的； 如果能夠如實地觀察事物，就能斷除煩惱。 捨棄邪見，如同走出稠密的森林，到達聖者所行之處； 智慧所瞭解的差別，各自不同而需要分別。 沒有智慧的人不明白，說不應該說的話， 如同愚人拿著不同的木材，當做栴檀（zhāntán，一種香木）和沉香（chénxiāng，另一種香木）一樣， 錯誤地認為妄想和真智是一樣的，應當知道也是如此。 吃完飯後拿著缽返回，清洗乾淨， 漱口去除口中的餘味，應當這樣修行。 如果對於這個法門，如理如法地正確思維， 以清凈的信心遠離分別，成就最殊勝的禪定； 遠離執著，安住于真義，成就金色的光明法燈。 分別有和無，以及各種惡見之網； 貪嗔癡三毒等都遠離，得到佛的手灌頂。 外道執著于有一個能造作者，迷惑于方向和沒有原因； 對於緣起法感到驚恐，認為斷滅而沒有聖性。 變化生起各種果報，說這是各種識和意； 意從阿賴耶識（ā làiyéshí，第八識，儲存一切種子）產生，識依末那識（mònàshí，第七識，執著自我）而起。 阿賴耶識生起各種心念，如同大海生起波浪； 以習氣作為原因，隨順因緣而生起。 剎那剎那相續不斷，取自心的境界； 種種的形相，由意根等識產生。 由於無始以來的惡習，好像外面的境界而生起； 所見到的只是自己的心，不是外道所能瞭解的。 因為彼而緣彼，而生起其他的識； 因此生起各種見解，流轉于生死之中。 諸法如同幻術、夢境，水中的月亮、火焰、乾闥婆城（gāntàpócéng，海市蜃樓）； 應當知道一切法，只是自己的分別。 正智依靠真如（zhēnrú，事物的本性），而生起各種三昧（sānmèi，禪定）； 如同幻術師的首楞嚴三昧（shǒuléngyán sānmèi，一種高級禪定）。
【English Translation】 English version: Initial habits and defilements are no different from emptiness; Like the elephant-lying heretics (Xiàng wò: refers to a type of heretical practice, imitating the posture of an elephant), defiled by various views. Covered by consciousness, they consider fire and other things to be pure; If one can see things as they truly are, one can cut off afflictions. Abandoning wrong views is like leaving a dense forest and reaching the place where the saints walk; The differences known by wisdom are different and need to be distinguished. Those without wisdom do not understand, saying what should not be said, Like a fool holding different woods, treating them as sandalwood (zhāntán, a type of fragrant wood) and agarwood (chénxiāng, another type of fragrant wood), Falsely thinking that delusion and true wisdom are the same, it should be known that it is also like this. After eating, take the bowl back, wash it clean, Rinse the mouth to remove the remaining taste, one should cultivate in this way. If one correctly contemplates this Dharma gate according to reason, With pure faith, away from discrimination, one achieves the most supreme samadhi; Away from attachment, dwelling in the true meaning, one achieves the golden light Dharma lamp. Discriminating between existence and non-existence, and various nets of evil views; Greed, hatred, and ignorance, the three poisons, are all abandoned, and one receives the Buddha's hand empowerment. Heretics cling to a creator, confused about direction and without cause; They are terrified of dependent origination, thinking of annihilation and without saintly nature. Changes arise with various karmic retributions, saying that these are various consciousnesses and mind; Mind arises from the Alaya consciousness (ā làiyéshí, the eighth consciousness, storing all seeds), consciousness arises depending on the Manas consciousness (mònàshí, the seventh consciousness, clinging to self). The Alaya consciousness gives rise to various thoughts, like the ocean giving rise to waves; Taking habits as the cause, arising according to conditions. Moment after moment, continuously linked, taking the realm of one's own mind; Various forms and appearances arise from the mind-root and other consciousnesses. Due to beginningless evil habits, it seems like an external realm arises; What is seen is only one's own mind, not understood by heretics. Because of that and depending on that, other consciousnesses arise; Therefore, various views arise, transmigrating in birth and death. All dharmas are like illusions, dreams, the moon in water, flames, and Gandharva cities (gāntàpócéng, mirages); It should be known that all dharmas are only one's own discriminations. Right wisdom relies on Suchness (zhēnrú, the true nature of things), and various samadhis (sānmèi, meditation) arise; Like the illusionist's Shurangama Samadhi (shǒuléngyán sānmèi, an advanced meditation).
， 如是等差別。 得入于諸地， 自在及神通； 成就如幻智， 諸佛灌其頂。 見世間虛妄， 是時心轉依； 獲得歡喜地， 諸地及佛地。 既得轉依已， 如眾色摩尼； 利益諸眾生， 應現如水月。 舍離有無見， 及以俱不俱； 過於二乘行， 亦超第七地。 自內現證法， 地地而修治； 遠離諸外道， 應說是大乘。 說解脫法門， 如兔角摩尼； 舍離於分別， 離死及遷滅。 教由理故成， 理由教故顯； 當依此教理， 勿更余分別。」
大乘入楞伽經卷第七
【現代漢語翻譯】 現代漢語譯本： 像這樣種種的差別。 能夠進入各個菩薩的階位（諸地），獲得自在和神通； 成就如夢如幻的智慧（如幻智），十方諸佛為他灌頂。 看清世間的虛妄不實，在這個時候內心發生轉變（心轉依）； 獲得歡喜地（初地），以及更高的菩薩階位（諸地）和佛的境界（佛地）。 既然已經獲得了轉變（轉依），就像具有各種顏色的摩尼寶珠一樣； 利益一切眾生，應化顯現就像水中的月亮。 捨棄對『有』和『無』的執見，以及『既是』又『不是』的二元對立； 超越聲聞、緣覺二乘的修行，也超越了第七地菩薩的境界。 從自身內在證悟佛法，在各個菩薩階位上不斷修習和完善； 遠離各種外道邪見，應當宣說這才是真正的大乘佛法。 所說的解脫法門，就像兔子角和摩尼寶珠一樣稀有而珍貴； 捨棄一切分別妄想，遠離死亡和遷變。 教義因為真理而成立，真理又通過教義而彰顯； 應當依據這教義和真理，不要再作其他的分別妄想了。」
《大乘入楞伽經》卷第七
【English Translation】 English version: Such are the various distinctions. One can enter the various Bhumis (stages of a Bodhisattva's path), attaining self-mastery and supernormal powers (神通); Accomplishing illusion-like wisdom (如幻智), all Buddhas anoint his head. Seeing the world as illusory and unreal, at that time, the mind undergoes a transformation (心轉依); Obtaining the Joyful Ground (歡喜地, the first Bhumi), the various Bhumis, and the Buddha-ground (佛地). Having attained the transformation (轉依), like a Mani jewel (摩尼) of various colors; Benefiting all sentient beings, manifesting in response like the moon in water. Abandoning views of existence and non-existence, as well as both and neither; Surpassing the practices of the two vehicles (聲聞 and 緣覺), also transcending the seventh Bhumi. Personally realizing the Dharma within, cultivating and perfecting it in each Bhumi; Staying away from all heretics, one should proclaim this as the Great Vehicle (大乘). The Dharma-gate of liberation that is spoken of is like a rabbit's horn and a Mani jewel; Abandoning all discriminations, being apart from death and change. The teaching is established because of the truth, and the truth is revealed through the teaching; One should rely on this teaching and truth, and not make any further discriminations.」
The Laṅkāvatāra Sūtra, Volume 7