T39n1789_楞伽阿跋多羅寶經註解

大正藏第 39 冊 No. 1789 楞伽阿跋多羅寶經註解

No. 1789 [cf. No. 670]

欽錄

洪武十一年七月初十日天界善世禪寺住持(宗泐)演福教寺住持(如玘)持奉新注楞伽經。同考功監令李永等官于

西華樓進呈

御覽當日欽奉

聖旨這經好生注得停當。可即刊板印行。教天下眾僧每講習。欽此。

進新注楞伽經序

(臣)聞法運之興。雖曰在人。亦必有其時焉。有其人而無其時。有其時而無其人。雖欲興之其可得哉。是故必有

聰明聖智之君。當天下又安之時以興之也。至若楞伽一經。我

大覺世尊說之於二千年之前。而

今上皇帝行之於二千年之後。豈非有其人而有其時乎。不然。何此經東流中國千有餘載。前代帝王未曾有如我

聖天子之留神注意究其旨趣。

敕僧徒咸隸習之有如此之盛也。然吾。

佛之所以說此經者。蓋欲除眾生之妄心。俾歸於真正之道。而

皇上之心。欲天下後世之人。皆舍妄歸真。去惡從善。以躋乎仁壽之域。其有契于

佛之心乎。且此經之要。不出五法三自性八識二無我。而該乎真妄修性聖凡因果。皆不外乎一心。能究此心者。則畏

【現代漢語翻譯】現代漢語譯本大藏經第39冊 No. 1789 楞伽阿跋多羅寶經註解

No. 1789 [cf. No. 670]

欽錄

洪武十一年七月初十日天界善世禪寺住持(宗泐)（Zong Le，人名）演福教寺住持(如玘)（Ru Qi，人名）持奉新注楞伽經。同考功監令李永等官于

西華樓進呈

御覽當日欽奉

聖旨這經好生注得停當。可即刊板印行。教天下眾僧每講習。欽此。

進新注楞伽經序

(臣)聞法運之興。雖曰在人。亦必有其時焉。有其人而無其時。有其時而無其人。雖欲興之其可得哉。是故必有

聰明聖智之君。當天下又安之時以興之也。至若楞伽一經。我

大覺世尊說之於二千年之前。而

今上皇帝行之於二千年之後。豈非有其人而有其時乎。不然。何此經東流中國千有餘載。前代帝王未曾有如我

聖天子之留神注意究其旨趣。

敕僧徒咸隸習之有如此之盛也。然吾。

佛之所以說此經者。蓋欲除眾生之妄心。俾歸於真正之道。而

皇上之心。欲天下後世之人。皆舍妄歸真。去惡從善。以躋乎仁壽之域。其有契于

佛之心乎。且此經之要。不出五法三自性八識二無我。而該乎真妄修性聖凡因果。皆不外乎一心。能究此心者。則畏

【English Translation】 English version Taisho Tripitaka Volume 39 No. 1789 Annotation on the Lankavatara Sutra

No. 1789 [cf. No. 670]

Respectfully Recorded

On the tenth day of the seventh month of the eleventh year of Hongwu, the abbot (Zong Le) of Tianjie Shanshi Zen Temple and the abbot (Ru Qi) of Yanfu Teaching Temple respectfully presented the newly annotated Lankavatara Sutra. Together with Li Yong and other officials from the Ministry of Merit Assessment, it was

Presented at the Xihua Tower

His Majesty reviewed it and gave the following order:

'This sutra is annotated very well. It should be immediately printed and distributed so that all monks in the world can study it.' This was the imperial decree.

Preface to the Newly Annotated Lankavatara Sutra

(Your humble servant) has heard that the flourishing of the Dharma depends on people, but it also requires the right time. If there are people but not the right time, or the right time but not the right people, how can it be made to flourish? Therefore, it must be

A wise and sagacious ruler who promotes it when the world is at peace. As for the Lankavatara Sutra, our

Great Awakened World Honored One spoke it two thousand years ago, and

The current Emperor is practicing it two thousand years later. Is this not having the right people at the right time? Otherwise, why is it that this sutra has flowed eastward to China for over a thousand years, and previous emperors have never paid such close attention to its meaning as our

Sage Son of Heaven, and

Ordered monks to study it so diligently? Now, the reason why our

Buddha spoke this sutra was to remove the deluded minds of sentient beings and guide them to the true path. And

The Emperor's heart desires that all people in the world, now and in the future, abandon delusion and return to truth, forsake evil and follow good, and attain the realm of benevolence and longevity. How well does this align with the

Buddha's heart? Moreover, the essence of this sutra lies in the five dharmas, three self-natures, eight consciousnesses, and two selflessnesses, encompassing truth and delusion, cultivation and nature, the sacred and the mundane, cause and effect, all of which are inseparable from the one mind. Those who can understand this mind will fear

惡而遷善。舍妄而歸真。得至自覺正智之地。不能究此心者。則縱情肆欲。流而忘返。至於失其忠孝。敗俗亂常。甘蹈刑辟。如履水火。此吾

佛所以興大悲心而拔濟之。亦猶

帝王之仁育黎庶若保赤子者也。(臣)僧(宗泐如玘)昨于

內廷欽承

聖諭。以為心經金剛楞伽三經。實治心法門。遣情離著。具在是矣。爾輩可不勉乎。(臣)等受命以來。夙夜兢惕。懼無以上副

宸衷。於是竭誠殫慮。註釋心經金剛二典。已於洪武十一年正月二十八日

奏準行世。而楞伽以今七月初十日始克注成。謹薰沐繕寫拜手稽首詣

闕進呈。重念(臣)等才識庸陋學術空疏。固不敢叨于註釋之列。然承

雨露之餘澤。依

日月之清光。庶幾少裨流通之萬一云爾。

洪武十一年七月　日序

楞伽阿跋多羅寶經註解卷第一(上)

宋求那跋多羅奉　詔譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉　詔同注

此經凡四譯。今存者三。其一則鎦宋求那跋多羅譯成四卷。曰楞伽阿跋多羅寶經。其二則元魏菩提流支譯成十卷。曰入楞伽經。其三則唐實又難陀與復禮等譯成七卷。曰大乘入楞伽經。若論所譯文之難易。則

【現代漢語翻譯】現代漢語譯本：

拋棄罪惡而走向善良，捨棄虛妄而回歸真實，就能達到自覺的正智之地。不能探究這顆心的人，就會放縱情感和慾望，隨波逐流而忘記返回，以至於喪失忠誠和孝道，敗壞社會風氣，擾亂倫常，甘願觸犯刑法，如同行走在水火之中。這就是我佛興起大悲心來救拔他們的原因，也像帝王仁慈地養育百姓如同保護嬰兒一樣。（臣）僧（宗泐，如玘）昨天在內廷恭敬地領受聖諭，認為《心經》、《金剛經》、《楞伽經》這三部經，實在是治理心性的法門，捨棄情感，遠離執著，都在其中了。你們這些人難道不應該努力嗎？（臣）等奉命以來，日夜兢兢業業，唯恐不能充分表達皇上的心意。於是竭盡誠意，殫精竭慮，註釋《心經》和《金剛經》這兩部經典，已於洪武十一年正月二十八日奏請批準刊行於世。而《楞伽經》直到今年七月初十日才得以註釋完成。謹此沐浴薰香，認真繕寫，拜手稽首，前往皇宮進呈。再次想到（臣）等才識平庸，學識空虛，本來不敢列于註釋的行列。然而承蒙雨露的恩澤，依靠日月的光輝，或許能稍微有助於流通的萬分之一吧。

洪武十一年七月日序

《楞伽阿跋多羅寶經註解》卷第一（上）

宋求那跋多羅（Gunabhadra）奉詔譯

大明天界善世禪寺住持（臣）僧（宗泐）演福講寺住持（臣）僧（如玘）奉詔同注

這部經共有四種譯本，現在儲存下來的有三種。其中一種是劉宋時期求那跋多羅（Gunabhadra）翻譯完成的四卷本，叫做《楞伽阿跋多羅寶經》。第二種是元魏時期菩提流支（Bodhiruci）翻譯完成的十卷本，叫做《入楞伽經》。第三種是唐朝時期實叉難陀（Śikṣānanda）與復禮等翻譯完成的七卷本，叫做《大乘入楞伽經》。如果從翻譯的文字難易程度來說，那麼

【English Translation】 English version:

To abandon evil and move towards goodness, to forsake delusion and return to truth, one can attain the state of self-aware, correct wisdom. Those who cannot investigate this mind will indulge in emotions and desires, drifting along and forgetting to return, to the point of losing loyalty and filial piety, corrupting social customs, and disrupting ethics, willingly treading on criminal laws as if walking on water and fire. This is why I, the Buddha, arouse great compassion to rescue them, just as emperors and kings benevolently nurture the common people as if protecting infants. (Your servant) Monk (Zongle, Ruqi) respectfully received the imperial decree in the inner court yesterday, believing that the Heart Sutra, Diamond Sutra, and Laṅkāvatāra Sūtra are truly methods for governing the mind, abandoning emotions, and staying away from attachments, all of which are contained within them. Shouldn't you all strive diligently? (Your servants) have been diligent day and night since receiving the order, fearing that we cannot fully express the Emperor's intentions. Therefore, we have exerted our sincerity and exhausted our thoughts to annotate the Heart Sutra and Diamond Sutra, which were approved for publication on the 28th day of the first month of Hongwu Year Eleven. And the Laṅkāvatāra Sūtra was only completed on the 10th day of the seventh month of this year. We respectfully bathe and incense ourselves, carefully transcribe it, bow our heads and prostrate ourselves, and go to the palace to present it. Again, thinking that (your servants') talents are mediocre and our knowledge is shallow, we originally dared not be listed among the annotators. However, receiving the grace of rain and dew, relying on the clear light of the sun and moon, perhaps we can slightly contribute to the circulation of one ten-thousandth.

Preface written on the day of the seventh month of Hongwu Year Eleven.

Annotations on the Laṅkāvatāra Sūtra, Volume 1 (Part 1)

Translated by Gunabhadra (求那跋多羅) of the Song Dynasty under imperial order.

(Your servant) Monk (Zongle), Abbot of the Shanshi Chan Temple of the Great Ming Heavenly Realm, and (Your servant) Monk (Ruqi), Abbot of the Yanfu Lecture Temple, jointly annotated under imperial order.

This sutra has four translations in total, and three remain extant today. One is the four-volume translation completed by Gunabhadra (求那跋多羅) during the Liu Song Dynasty, called the Laṅkāvatāra Sūtra (楞伽阿跋多羅寶經). The second is the ten-volume translation completed by Bodhiruci (菩提流支) during the Yuan Wei Dynasty, called the Entry into Laṅkā Sūtra (入楞伽經). The third is the seven-volume translation completed by Śikṣānanda (實叉難陀) and Fuli (復禮) during the Tang Dynasty, called the Mahāyāna Entry into Laṅkā Sūtra (大乘入楞伽經). If we consider the difficulty of the translated text, then

唐之七卷文易義顯始末具備。今釋從宋譯四卷者。以此本首行於世習誦者眾。況達磨大師授二祖心法時。指楞伽四卷可以印心。而張方平嘗書此本。蘇子瞻為序其事。是知歷代多從此本也。然文辭簡古。至於句讀有不可讀。乃取七卷中文義顯者釋之。仍采古注善者並注之。此經以法喻為名。第一義心為體。了妄顯性為宗。斥小辯邪為用。方等大乘為教相。法喻為名者。楞伽是城名。華言不可往。其城在南海摩羅山頂。無神通者不可往。佛於此處說法即佛境界。以處表法也。阿跋多羅者。華言無上。亦云入。寶者至貴之物以喻此經尊貴。故云法喻為名也。經者貫也。謂貫通諸義也。第一義心為體者。即如來藏自性清凈第一義心也。了妄顯性為宗者。謂達妄顯真離性執也。斥小辯邪為用者謂破小乘之偏執摧外道之邪見也。方等大乘為教相者。謂經通三乘義從圓頓也。此之五章皆經中所詮之旨。今預取而釋首題者。欲令學者知一經之大意也。

一切佛語心品

佛語心者。即諸佛所說心法也。然經中所說法門大約有四。謂五法三自性八識二無我。而獨言心者。蓋此四種法門。是一經之綱目。究心之精要。如入楞伽云。五法自性等眾妙法門。是一切諸佛菩薩。入自心境離所行相稱真實義。諸佛教心也。

如是

【現代漢語翻譯】現代漢語譯本：現在解釋的是宋代翻譯的四卷本《楞伽經》，而不是唐代的七卷本《文易義顯始末具備》。因為這個四卷本流傳最廣，學習背誦的人最多。況且達磨大師傳授心法給二祖慧可時，曾指出《楞伽經》四卷可以用來印證心性。張方平曾經抄寫過這個版本，蘇軾還為此作序。由此可知，歷代以來大多依據這個版本。然而，由於文辭簡練古奧，有些語句甚至難以理解，所以選取七卷本中意義顯明的部分來解釋，並參考古代註釋中好的部分加以註解。這部經以『法喻』為名，以『第一義心』為體，以『了妄顯性』為宗，以『斥小辯邪』為用，以『方等大乘』為教相。『法喻為名』的意思是，《楞伽》是城名（Laṅkā，楞伽，意為『不可往』），用華語來說是『不可往』。這座城位於南海的摩羅山頂（Malaya，摩羅山），沒有神通的人無法到達。佛陀在這裡說法，就是佛的境界，用處所來表示佛法。『阿跋多羅』（avatāra，阿跋多羅，意為『化身』或『進入』）用華語來說是『無上』，也可以說是『入』。『寶』是最珍貴的東西，用來比喻這部經的尊貴。所以說『法喻為名』。《經》的意思是『貫穿』，指貫通各種義理。『第一義心為體』，就是如來藏自性清凈第一義心。『了妄顯性為宗』，是指通達虛妄，顯現真性，遠離對自性的執著。『斥小辯邪為用』，是指破斥小乘的偏頗執著，摧毀外道的邪見。『方等大乘為教相』，是指這部經貫通三乘的義理，屬於圓頓教法。這五個方面都是經文所要闡述的主旨，現在預先提取出來解釋首題，是爲了讓學者瞭解整部經的大意。

一切佛語心品

『佛語心』，就是諸佛所說的心法。經中所說的法門大概有四種，即五法（pañca dharmāḥ，五法）、三自性（trayaḥ svabhāvāḥ，三自性）、八識（aṣṭa vijñānāni，八識）和二無我（dvinairātmya，二無我）。而單獨說『心』，是因為這四種法門是一部經的綱領和研究心性的精要。如《入楞伽經》所說：『五法、自性等眾多微妙法門，是一切諸佛菩薩進入自心境界，遠離所行之相，符合真實義的途徑，是諸佛所教的心法。』

如是

【English Translation】 English version: Now, the explanation is based on the four-fascicle version of the Laṅkāvatāra Sūtra translated in the Song Dynasty, rather than the seven-fascicle version of the Tang Dynasty, Wen Yi Yi Xian Shi Mo Ju Bei. This is because the four-fascicle version is the most widely circulated, and many people study and recite it. Moreover, when Bodhidharma transmitted the mind-seal Dharma to the Second Patriarch Huike, he pointed out that the four fascicles of the Laṅkāvatāra Sūtra could be used to verify one's mind-nature. Zhang Fangping once transcribed this version, and Su Shi wrote a preface for it. From this, it can be seen that throughout the ages, most people have relied on this version. However, because the wording is concise and archaic, some sentences are even difficult to understand. Therefore, the clear meanings from the seven-fascicle version are selected for explanation, and good parts from ancient commentaries are also referenced and annotated. This sūtra is named 'Law and Metaphor' (法喻), its substance is the 'First Principle Mind' (第一義心), its purpose is to 'Understand Illusion and Reveal Nature' (了妄顯性), its function is to 'Refute the Small and Debate the Heretical' (斥小辯邪), and its teaching aspect is 'Square and Equal Mahāyāna' (方等大乘). The meaning of 'Law and Metaphor as the Name' is that Laṅkā (楞伽) is the name of a city (Laṅkā, meaning 'cannot be reached'). In Chinese, it means 'cannot be reached'. This city is located on the summit of Mount Malaya (摩羅山) in the South Sea, and those without supernatural powers cannot reach it. The Buddha's teaching here is the Buddha's realm, using the place to represent the Dharma. 'Avatāra' (阿跋多羅) in Chinese means 'Supreme' (無上), or it can also be said to mean 'Entering' (入). 'Treasure' (寶) is the most precious thing, used to symbolize the preciousness of this sūtra. Therefore, it is said 'Law and Metaphor as the Name'. Sūtra (經) means 'to string together', referring to stringing together various meanings. 'First Principle Mind as the Substance' is the Tathāgatagarbha (如來藏) self-nature pure First Principle Mind. 'Understanding Illusion and Revealing Nature as the Purpose' refers to understanding illusion, revealing true nature, and being free from attachment to self-nature. 'Refuting the Small and Debating the Heretical as the Function' refers to refuting the biased attachments of the Small Vehicle (Śrāvakayāna) and destroying the heretical views of external paths. 'Square and Equal Mahāyāna as the Teaching Aspect' refers to this sūtra connecting the meanings of the Three Vehicles (Triyāna), belonging to the complete and sudden teaching.

All Buddha Words on the Mind

'Buddha Words on the Mind' (佛語心) are the mind-dharmas spoken by all Buddhas. The dharmas spoken in the sūtra are roughly four, namely the five dharmas (pañca dharmāḥ, 五法), the three self-natures (trayaḥ svabhāvāḥ, 三自性), the eight consciousnesses (aṣṭa vijñānāni, 八識), and the two selflessnesses (dvinairātmya, 二無我). The reason for speaking only of 'Mind' is that these four dharmas are the outline and essential points for investigating the mind in this sūtra. As stated in the Laṅkāvatāra Sūtra: 'The five dharmas, self-natures, and other numerous wonderful dharmas are the path for all Buddhas and Bodhisattvas to enter the realm of their own minds, be free from the appearance of what is practiced, and accord with the true meaning. This is the mind-dharma taught by all Buddhas.'

Thus

我聞。一時佛住南海濱楞伽山頂。種種寶華以為莊嚴。與大比丘僧及大菩薩眾俱。從彼種種異佛剎來。是諸菩薩摩訶薩。無量三昧自在之力神通遊戲。大慧菩薩摩訶薩而為上首。一切諸佛手灌其頂。自心現境界善解其義。種種眾生種種心色無量度門隨類普現。於五法自性識二種無我究竟通達　此通序分也。如是者指所聞之法。亦信順之辭。我聞者阿難從佛聞持是法也。一時者教主徒眾嘉會之時也。佛者覺也。謂覺道既成乘機說法導利群生也。住南海濱楞伽山頂者。說法之處也。寶華莊嚴者是其處勝也。大比丘菩薩眾者。列同聞之眾也。從彼異佛剎來者。舉遠知近以顯眾多也。無量三昧等者。贊菩薩之德也。自大慧下別贊大慧之德。諸佛手灌其頂者。明其位居等覺。當授佛位故為灌頂。自心現境界者。一切善惡境界。皆由自心發現。大慧善解其智超勝也。種種眾生心色者。謂一切有情五蘊種種不同。大慧以無量度門而普應之。則法門深廣也。五法者。曰名曰相曰妄想曰正智曰如如也。三自性者曰妄想曰緣起曰成也。識即八識也。二無我者即人無我法無我也。已上諸法大慧皆能究竟通達。為眾作發起之人。此佛所以深贊之也。

爾時大慧菩薩與摩帝菩薩。俱游一切諸佛剎土。承佛神力從座而起偏袒右肩。右膝著地合

【現代漢語翻譯】現代漢語譯本：我（阿難）是這樣聽說的：一時，佛陀住在南海邊的楞伽山頂上，那裡用各種各樣的寶華裝飾得非常莊嚴。與佛陀在一起的有眾多的比丘僧團和大菩薩們，他們從各種不同的佛剎而來。這些大菩薩們具有無量的三昧自在之力和神通遊戲。大慧菩薩摩訶薩是這些菩薩中的首領，一切諸佛都用手灌頂加持他。他對於自心所顯現的境界，能夠很好地理解其中的含義。對於種種眾生的種種心和色，他能以無量的度門，隨著不同的類別普遍地示現。對於五法、自性、識和二種無我，他都能夠究竟通達。這是序分中的通序部分。『如是』指的是所聽聞的法，也表示信順之意。『我聞』是阿難從佛陀那裡聽聞並受持這些法。『一時』是指教主、徒眾聚集在一起的殊勝時刻。『佛』是覺悟的意思，指覺悟了真理，成就了佛道，從而乘機說法，引導利益眾生。『住南海濱楞伽山頂』是指佛陀說法的處所。『寶華莊嚴』說明這個地方非常殊勝。『大比丘菩薩眾』是列出一起聽法的聽眾。『從彼異佛剎來』是爲了說明聽眾眾多，從遙遠的地方而來。『無量三昧等』是讚歎菩薩的功德。從大慧菩薩以下，是分別讚歎大慧菩薩的功德。『諸佛手灌其頂』說明大慧菩薩的地位等同於等覺菩薩，將要被授予佛位，所以為他灌頂。『自心現境界』是指一切善惡境界，都是由自己的心顯現出來的。大慧菩薩善於理解這些，他的智慧超勝。『種種眾生心色』是指一切有情眾生的五蘊種種不同。大慧菩薩以無量的度門來普遍地應化他們，說明佛法法門的深廣。『五法』是指名、相、妄想、正智、如如。『三自性』是指妄想自性、緣起自性、成自性。『識』就是八識。『二無我』是指人無我和法無我。以上這些法，大慧菩薩都能夠究竟通達，並且為大眾發起提問，所以佛陀深深地讚歎他。爾時，大慧菩薩與摩帝菩薩一起遊歷一切諸佛剎土，憑藉佛陀的神力，從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地向佛陀請示。

【English Translation】 English version: Thus I have heard. At one time, the Buddha was dwelling on the summit of Mount Lanka (Lankavatara, the mountain where the Lankavatara Sutra was taught) by the shore of the Southern Sea, adorned with various precious flowers. He was together with a large assembly of monks (Bhikkhu Sangha) and great Bodhisattvas (Mahasattvas), who had come from various different Buddha-lands (Buddha-ksetras). These great Bodhisattvas possessed immeasurable powers of Samadhi (concentration) and the ability to perform miraculous feats. The foremost among them was the Bodhisattva Mahasattva Mahamati (Great Wisdom), whose head had been sprinkled by the hands of all the Buddhas. He had a good understanding of the meaning of the realm manifested by his own mind. He could universally appear in accordance with the different categories of various beings with their various minds and forms, and he had thoroughly penetrated the Five Dharmas (five aspects of reality), the Three Svabhavas (three natures), the Eight Consciousnesses (Vijnanas), and the Twofold Absence of Self (Dvi-Nairatmya). This is the introductory section. 『Thus I have heard』 refers to the Dharma that was heard, and also expresses faith and acceptance. 『I heard』 means that Ananda (the disciple who had perfect memory) heard and retained this Dharma from the Buddha. 『At one time』 refers to the auspicious moment when the Teacher and his disciples gathered together. 『Buddha』 means 『awakened,』 referring to one who has attained enlightenment and, taking the opportunity, teaches the Dharma to guide and benefit sentient beings. 『Dwelling on the summit of Mount Lanka by the shore of the Southern Sea』 refers to the place where the Buddha taught the Dharma. 『Adorned with precious flowers』 indicates the auspiciousness of the place. 『Great monks and Bodhisattvas』 lists the audience who heard the Dharma together. 『Coming from various different Buddha-lands』 highlights the large number of attendees, coming from distant places. 『Immeasurable Samadhi, etc.』 praises the virtues of the Bodhisattvas. From Mahamati onwards, it specifically praises the virtues of Mahamati. 『The Buddhas sprinkled his head with their hands』 indicates that Mahamati's position is equal to that of an Equal Awakening Bodhisattva, and he will be conferred the Buddha position, so he is being sprinkled. 『The realm manifested by his own mind』 means that all good and evil realms are manifested by one's own mind. Mahamati is good at understanding these, and his wisdom is superior. 『Various beings with their various minds and forms』 refers to the fact that the Five Skandhas (five aggregates) of all sentient beings are different. Mahamati universally responds to them with immeasurable means of deliverance, indicating the depth and breadth of the Dharma. 『Five Dharmas』 refers to name, form, discrimination, right knowledge, and Suchness. 『Three Svabhavas』 refers to the imagined nature, the dependent nature, and the accomplished nature. 『Consciousness』 refers to the Eight Consciousnesses. 『Twofold Absence of Self』 refers to the absence of self in persons and the absence of self in phenomena. Mahamati is able to thoroughly penetrate all of the above Dharmas and initiates questions for the assembly, so the Buddha deeply praises him. At that time, the Bodhisattva Mahamati, together with the Bodhisattva Matreya (Loving-kindness), traveled through all the Buddha-lands. Relying on the Buddha's spiritual power, he rose from his seat, bared his right shoulder, knelt on his right knee, and respectfully joined his palms together, inquiring of the Buddha.

掌恭敬以偈贊佛　此下別序分也。摩帝華言慧也。自偏袒至恭敬。天竺之敬儀也。

世間離生滅　　猶如虛空華　智不得有無　　而興大悲心　一切法如幻　　遠離於心識　智不得有無　　而興大悲心　遠離於斷常　　世間恒如夢　智不得有無　　而興大悲心

一切世間眾生背覺合塵流轉生死。而起妄想心識。復計斷常二見無由出離。如來以妙智。觀察了達生滅等一切諸法。如空華如幻如夢不有不無故。興大悲心而度脫之。使其皆得遠離也。

知人法無我　　煩惱及爾焰　常清凈無相　　而興大悲心

此離惑智二障煩惱惑障也。爾焰乃梵語智障也。智本破惑惑即人法二執。無我者無此二執也。若於智生著智亦成障。如來了知人法惑智本空。故云常清凈無相。眾生在迷受苦。故起悲心而拔濟之。

一切無涅槃　　無有涅槃佛　無有佛涅槃　　遠離覺所覺　若有若無有　　是二悉俱離

一切者一切眾生也。涅槃者不生不滅之理也。佛與眾生同具此理。尚無生死可斷。焉有涅槃可證。故云一切無涅槃。然非證而證證此涅槃。是則佛為能證之人。涅槃是所證之法。離法無人。故云無有涅槃佛。離人無法故云無有佛涅槃。入楞伽云。佛不住涅槃涅槃不住佛。辭異而義同也。覺即

【現代漢語翻譯】現代漢語譯本摩帝（Moti），用偈頌讚美佛陀，以下是別序分的內容。摩帝（Moti），意為智慧。從偏袒右肩到恭敬合掌，是天竺（India）的敬儀。

『世間離生滅，猶如虛空華，智不得有無，而興大悲心，一切法如幻，遠離於心識，智不得有無，而興大悲心，遠離於斷常，世間恒如夢，智不得有無，而興大悲心。』

一切世間的眾生背離覺悟而與塵世相合，在生死中流轉，因而生起虛妄的想念和心識，又執著于斷見和常見這兩種錯誤的見解，無法從中解脫。如來以其精妙的智慧，觀察並通達生滅等一切諸法，如同空中的花朵、幻象和夢境，既非實有也非全無，因此興起大悲心來救度他們，使他們都能夠遠離這些困境。

『知人法無我，煩惱及爾焰，常清凈無相，而興大悲心。』

這是遠離惑障和智障，煩惱是惑障。爾焰（Eryan）是梵語，指智障。智慧本用來破除迷惑，迷惑就是對人我和法我的執著。無我，就是沒有這兩種執著。如果對智慧產生執著，智慧也會變成障礙。如來了知人我、法我、惑障和智障的本質都是空性的，所以說是常清凈無相。眾生在迷惑中受苦，所以佛陀生起悲心來救拔他們。

『一切無涅槃，無有涅槃佛，無有佛涅槃，遠離覺所覺，若有若無有，是二悉俱離。』

一切，指的是一切眾生。涅槃（Nirvana），是不生不滅的真理。佛與眾生共同具有這種真理。既然沒有生死可以斷除，哪裡還有涅槃可以證得呢？所以說一切無涅槃。然而，並非證得而證得，證得的就是這種涅槃。這樣，佛就是能證之人，涅槃就是所證之法。離開法就沒有人，所以說無有涅槃佛。離開人就沒有法，所以說無有佛涅槃。《入楞伽經》（Lankavatara Sutra）中說，佛不住于涅槃，涅槃不住于佛。說法不同，但意義相同。覺，就是

【English Translation】 English version Offering Respect with Verses to Praise the Buddha – This is the introductory section. Moti (Moti) means wisdom. From baring the right shoulder to showing respect, these are the respectful customs of India (India).

'The world is free from arising and ceasing, like flowers in the sky. Wisdom cannot grasp existence or non-existence, yet great compassion arises. All dharmas are like illusions, far removed from consciousness. Wisdom cannot grasp existence or non-existence, yet great compassion arises. Far removed from permanence and annihilation, the world is always like a dream. Wisdom cannot grasp existence or non-existence, yet great compassion arises.'

All sentient beings in the world turn their backs on enlightenment and unite with the dust, transmigrating through birth and death. Consequently, they give rise to deluded thoughts and consciousness, and cling to the two erroneous views of permanence and annihilation, unable to escape from them. The Tathagata, with his wonderful wisdom, observes and understands all dharmas such as arising and ceasing, like flowers in the sky, illusions, and dreams, neither truly existent nor completely non-existent. Therefore, he arouses great compassion to liberate them, enabling them all to be free from these predicaments.

'Knowing that there is no self in persons or dharmas, afflictions and ignorance, always pure and without characteristics, yet great compassion arises.'

This is to be free from the two obscurations of affliction and wisdom. Eryan (Eryan) is a Sanskrit term referring to the obscuration of wisdom. Wisdom is originally used to dispel delusion, and delusion is the attachment to the self of persons and the self of dharmas. No-self means the absence of these two attachments. If one becomes attached to wisdom, wisdom also becomes an obstacle. The Tathagata knows that the self of persons, the self of dharmas, affliction, and wisdom are all empty in nature, therefore it is said to be always pure and without characteristics. Sentient beings suffer in delusion, so the Buddha arouses compassion to deliver them.

'All is without Nirvana (Nirvana), there is no Nirvana Buddha, there is no Buddha Nirvana, far removed from the perceived and the perceiver, whether existent or non-existent, both are completely transcended.'

』All』 refers to all sentient beings. Nirvana (Nirvana) is the principle of non-arising and non-ceasing. The Buddha and sentient beings share this principle. Since there is no birth and death to be cut off, where is there Nirvana to be attained? Therefore, it is said that all is without Nirvana. However, it is not attaining without attaining, what is attained is this Nirvana. In this way, the Buddha is the one who can attain, and Nirvana is the dharma that is attained. Without dharma, there is no person, therefore it is said that there is no Nirvana Buddha. Without person, there is no dharma, therefore it is said that there is no Buddha Nirvana. The Lankavatara Sutra (Lankavatara Sutra) says that the Buddha does not abide in Nirvana, and Nirvana does not abide in the Buddha. The wording is different, but the meaning is the same. Awakening is

佛所覺。即涅槃人法俱泯。故云遠離覺所覺。然人法俱泯。是亡有而未亡無故云若有若無有是二悉俱離也。

牟尼寂靜觀　　是則遠離生　是名為不取　　今世後世凈

牟尼是梵語。華言寂默。佛之名也。此言人能如是觀佛寂靜之體。從遠離而生。是則于佛不生取著。故今世後世皆得清凈。入楞伽云。若見於牟尼寂靜遠離生。是人今後世離著無所取。辭義尤顯。已上諸偈贊佛。皆言離著者。蓋贊佛生善。若不離著生善不深故也。

爾時大慧菩薩。偈贊佛已。自說姓名。

我名為大慧　　通達于大乘　今以百八義　　仰咨尊中上

此下正宗分也。大慧自言是大乘機為眾發起。

世間解之士　　聞彼所說偈　觀察一切眾　　告諸佛子言　汝等諸佛子　　今皆恣所問　我當爲汝說　　自覺之境界

世間解者如來十號之一也。大慧所問百八義。皆如來親證之法。故云自覺之境界。

爾時大慧菩薩摩訶薩承佛所聽頂禮佛足。合掌恭敬以偈問曰　寶臣注入楞伽云。此後諸偈問百八句義。或一句為一問。或二句為一問。或三句為一問。乃至十句為一問。或一句為兩問。然此百八句。正問五法三自性八識二無我。度眾生對治法門。是故大慧舉上與摩帝游諸佛剎所見之事。故下問

【現代漢語翻譯】現代漢語譯本：佛陀所覺悟的境界，即是涅槃，人與法都歸於泯滅。所以說要遠離覺悟和被覺悟。然而人與法都泯滅，是消除了『有』，但還沒有消除『無』，所以說『若有若無，有是二悉俱離』。

牟尼寂靜觀，是則遠離生；是名為不取，今世後世凈。

牟尼（Muni）是梵語，翻譯成漢語是寂默，是佛陀的名號。這裡說人如果能這樣觀佛寂靜的本體，就能從遠離（煩惱）而生。這樣對於佛陀就不會產生執著，所以今生來世都能得到清凈。《入楞伽經》說：『若見於牟尼寂靜遠離生，是人今後世離著無所取。』辭義更加明顯。以上這些偈頌讚美佛陀，都說要遠離執著，是因為讚美佛陀能生出善法，如果不遠離執著，生出的善法就不深刻。

這時，大慧菩薩（Mahamati Bodhisattva）用偈頌讚美佛陀之後，自己說出姓名：

『我名為大慧，通達于大乘；今以百八義，仰咨尊中上。』

以下是正宗分。大慧（Mahamati）自稱是大乘根器，爲了大眾而發起提問。

『世間解之士，聞彼所說偈；觀察一切眾，告諸佛子言：汝等諸佛子，今皆恣所問；我當爲汝說，自覺之境界。』

『世間解』是如來十號之一。大慧（Mahamati）所問的百八義，都是如來親身證悟的法，所以說是自覺的境界。

這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）承受佛陀的允許，頂禮佛足，合掌恭敬，用偈頌提問：寶臣注入楞伽經中說，這之後的所有偈頌，都是詢問百八句義。或者一句為一個問題，或者兩句為一個問題，或者三句為一個問題，乃至十句為一個問題，或者一句為兩個問題。然而這百八句，正是詢問五法、三自性、八識、二無我，以及度化眾生、對治煩惱的法門。所以大慧（Mahamati）舉出之前與摩帝（Mati）遊歷諸佛剎所見之事，所以在下面提問。

【English Translation】 English version: What the Buddha realizes is Nirvana, where both person and Dharma are extinguished. Therefore, it is said to be 'far from the perceived and the perceiver'. However, the extinction of both person and Dharma is the elimination of 'existence' but not yet the elimination of 'non-existence', so it is said, 'Whether existent or non-existent, both are completely abandoned'.

'Muni's (Sage) contemplation of tranquility, is then far from arising; this is called non-grasping, pure in this life and the next.'

'Muni' is a Sanskrit word, translated into Chinese as 'silence', which is a name for the Buddha. This says that if a person can contemplate the Buddha's tranquil essence in this way, they can arise from being far away (from afflictions). In this way, they will not become attached to the Buddha, so both this life and the next can be purified. The Lankavatara Sutra says: 'If one sees Muni's (Sage) tranquility, far from arising, that person in this life and the next is free from attachment and has nothing to grasp.' The meaning is even clearer. The above verses praise the Buddha, all saying to be far from attachment, because they praise the Buddha's ability to generate goodness. If one does not stay away from attachment, the goodness generated will not be profound.

At this time, Mahamati Bodhisattva (Great Wisdom Bodhisattva), after praising the Buddha with verses, stated his name:

'My name is Mahamati (Great Wisdom), I am versed in the Mahayana (Great Vehicle); now with one hundred and eight meanings, I respectfully inquire of the highest among the honored.'

The following is the main section. Mahamati (Great Wisdom) claims to be of the Mahayana (Great Vehicle) capacity, initiating questions for the sake of the assembly.

'The World-Knower, hearing the verses spoken by him, observing all the assembly, said to all the Buddha-sons: You Buddha-sons, now you may ask whatever you wish; I will explain to you the realm of self-realization.'

'World-Knower' is one of the ten titles of the Tathagata (Thus Come One). The one hundred and eight meanings asked by Mahamati (Great Wisdom) are all Dharmas personally realized by the Tathagata (Thus Come One), so it is said to be the realm of self-realization.

At this time, Mahamati Bodhisattva-Mahasattva (Great Wisdom Bodhisattva-Great Being), receiving the Buddha's permission, prostrated at the Buddha's feet, joined his palms respectfully, and asked with verses: Bao Chen (Treasure Minister) noted in the Lankavatara Sutra that all the verses after this are inquiries about the meaning of the one hundred and eight sentences. Either one sentence is one question, or two sentences are one question, or three sentences are one question, up to ten sentences are one question, or one sentence is two questions. However, these one hundred and eight sentences are precisely asking about the five Dharmas, three self-natures, eight consciousnesses, two selflessnesses, and the Dharma doors for liberating sentient beings and counteracting afflictions. Therefore, Mahamati (Great Wisdom) brings up the matters he saw earlier while traveling through the Buddha-lands with Mati (Intelligence), so he asks below.

山海日月等。即五法中名相妄想。下問諸禪解脫等。即五法中正智如如也。

云何凈其念　問凈其妄念。而生正念。

云何念增長　問增凈念。

云何見癡惑　問起見惑。

云何惑增長　問增長見惑。

何故剎土化相及諸外道　問如來於剎土中。示現身相化眾生及諸外道。

云何無受次　入楞伽云。及無影次第謂問無相法中因何有次第。

何故名無受　承上問。若有次第。何名無相法。無受即無相義。

何故名佛子　問菩薩何名佛子。

解脫至何所　問行人既得解脫復能往至何所。

誰縛誰解脫　問迷時誰縛悟時誰解。

何等禪境界　問諸禪定以何為境界。

云何有三乘。惟愿為解說　問何故有聲聞緣覺菩薩三乘。

緣起何所生。云何作所作　問善惡緣起及所作業果。

云何俱異說　問外道邪見何有俱異之說。

云何為增長　入楞伽云。云何諸有起謂起三有也。

云何無色定　問無色界四空定。

及與滅正受　問滅盡定之正受。

云何為想滅何因從定覺　問受想心滅為定何得從定起覺。

云何所作生進去及持身　問從定起用。凡所作為是身去住得大自在。

云何現分別　問現身說法分

別諸法種相差別。

云何生諸地　問得悟入諸地位。入楞伽云。云何入諸地。

破三有者誰何處身云何　問能破諸有出三界。是何佛子。入楞伽云。云何有佛子而能破三有。

往生何所至　問既破三有往生何處。

云何最勝子　問弟子之中誰為第一。

何因得神通及自在三昧　問神通三昧修何行而得。

云何三昧心最勝為我說　問三昧之心何者為勝。

云何名為藏　問第八藏識。

云何意及識　問意根及諸識。

云何生與滅云何見已還　問意識起見生滅已還亦滅也入楞伽云。云何起諸見云何退諸見。

云何為種性非種及心量　問三乘差別種性外道非種及不定種心量。

云何建立相及與非我義　問有相及無我相。

云何無眾生云何世俗說　問真無俗有。

云何為斷見及常見不生　問斷常二見。

云何佛外道其相不相違　問邪正無背。

云何當來世種種諸異部　問佛滅后弟子所宗經部各異。

云何空何因云何剎那壞　問諸法性空剎那念滅剎那極微細念也。

云何胎藏生　問托胎受生。

云何世不動　問世相遷流性何不動。

何因如幻夢及揵闥婆城世間熱時焰及與水月光　問此五喻。喻世間生滅相

【現代漢語翻譯】現代漢語譯本各種法的種類和表相的差別是什麼？

如何生出諸地（Bhumi，菩薩修行的階段）？問的是如何領悟並進入各個菩薩的修行階段。《入楞伽經》中說：『如何進入諸地？』

誰能破除三有（欲有、色有、無色有），身在何處，又是如何破除的？問的是能夠破除諸有，超出三界的是哪位佛子。《入楞伽經》中說：『如何有佛子能夠破除三有？』

往生到什麼地方？問的是既然破除了三有，往生到什麼地方？

誰是最殊勝的弟子？問的是弟子之中誰是第一？

通過什麼原因可以獲得神通和自在三昧（Samadhi，禪定）？問的是通過修行什麼才能獲得神通和三昧？

請為我說，哪種三昧之心最為殊勝？問的是哪種三昧之心最為殊勝？

什麼叫做藏（alaya-vijñana，阿賴耶識）？問的是第八藏識。

什麼叫做意（manas，末那識）和識（vijñana，識）？問的是意根以及各種識。

什麼是生和滅？什麼是見已還？問的是意識生起見解，生滅之後也隨之滅去嗎？《入楞伽經》中說：『如何生起諸見？如何退卻諸見？』

什麼是種性（gotra，根性），什麼是非種（abija，無種性），以及心量（citta-matra，唯心）？問的是三乘（triyana，聲聞乘、緣覺乘、菩薩乘）的差別，種性，外道（tirthika，指佛教以外的修行者）的非種，以及不定種的心量。

如何建立有相（sa-laksana，有為法）和非我（anatta，無我）的意義？問的是有相和無我相。

為什麼說沒有眾生（sattva，有情）？為什麼世俗卻說有？問的是真諦上無，俗諦上有。

如何才能不生斷見（uccheda-ditthi，斷滅見）和常見（sassata-ditthi，常見）？問的是斷見和常見這兩種錯誤的見解。

為什麼佛（Buddha，覺者）和外道（tirthika，指佛教以外的修行者）的表相不相違背？問的是邪和正沒有背離。

當未來的世代，為什麼會出現種種不同的部派？問的是佛滅度后，弟子們所宗奉的經部各不相同。

什麼是空（sunyata，空性）？什麼原因導致剎那壞滅？問的是諸法性空，剎那念滅，剎那指的是極其微細的念頭。

什麼是胎藏生（garbhaja，胎生）？問的是托胎受生。

為什麼說世間是不動的？問的是世間萬象遷流變化，其本性為什麼是不動的？

什麼原因使得世間如幻（maya，幻象）、如夢（svapna，夢境）、如乾闥婆城（gandharva-nagara，海市蜃樓）、如世間熱時的陽焰（marici，陽焰）、以及如水中的月光（udaka-candra，水中月）？問的是這五種比喻，比喻世間生滅的虛幻不實。

【English Translation】 English version What are the differences in the characteristics of various dharmas (phenomena)?

How are the Bhumis (stages of a Bodhisattva's practice) generated? This asks about how to realize and enter the various stages of a Bodhisattva's practice. The Lankavatara Sutra says: 'How to enter the Bhumis?'

Who can destroy the three realms of existence (desire realm, form realm, formless realm), where is their body, and how do they destroy them? This asks which Buddha's disciple can destroy all existences and transcend the three realms. The Lankavatara Sutra says: 'How can a Buddha's disciple destroy the three realms of existence?'

Where does one go after rebirth? This asks where one goes after destroying the three realms of existence.

Who is the most excellent disciple? This asks which disciple is the foremost.

By what cause can one attain supernatural powers (abhijna) and Samadhi (meditative absorption)? This asks by practicing what can one attain supernatural powers and Samadhi?

Please tell me, which Samadhi mind is the most excellent? This asks which Samadhi mind is the most superior.

What is called Alaya-vijñana (storehouse consciousness)? This asks about the eighth consciousness, the Alaya-vijñana.

What are Manas (mind) and Vijñana (consciousness)? This asks about the Manas-root and the various consciousnesses.

What are birth and cessation? What is 'seeing and returning'? This asks whether the arising of consciousness and views, after arising and ceasing, also cease accordingly. The Lankavatara Sutra says: 'How do views arise? How do views recede?'

What is Gotra (lineage or nature), what is Abija (non-seed), and what is Citta-matra (mind-only)? This asks about the differences between the three vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana), Gotra, the non-seed of Tirthikas (non-Buddhists), and the mind-only of the undetermined.

How are the characteristics of Sa-laksana (conditioned phenomena) and the meaning of Anatta (non-self) established? This asks about the characteristics of conditioned phenomena and the characteristic of non-self.

Why is it said that there are no Sattvas (sentient beings)? Why does the mundane world say there are? This asks about the ultimate truth of non-existence versus the conventional truth of existence.

How can one avoid arising Uccheda-ditthi (annihilationism) and Sassata-ditthi (eternalism)? This asks about the two erroneous views of annihilationism and eternalism.

Why are the appearances of the Buddha (Buddha, the Awakened One) and Tirthikas (non-Buddhists) not contradictory? This asks about how evil and righteousness are not mutually exclusive.

In the future generations, why will there be various different schools? This asks why, after the Buddha's Parinirvana, the Sutra schools followed by the disciples will be different.

What is Sunyata (emptiness)? What causes momentary destruction? This asks about the emptiness of the nature of all dharmas, and the cessation of momentary thoughts, where 'momentary' refers to extremely subtle thoughts.

What is Garbhaja (womb-born)? This asks about being conceived in a womb.

Why is it said that the world is immovable? This asks why, despite the changing and flowing phenomena of the world, its nature is immovable?

What causes the world to be like Maya (illusion), like Svapna (dream), like Gandharva-nagara (mirage), like Marici (heat haze) in the hot season, and like Udaka-candra (moon in water)? This asks about these five metaphors, which illustrate the illusory and unreal nature of the world's arising and ceasing.

皆無實義。揵闥婆梵語也。此云尋香城。

何因說覺支及與菩提分　問七覺支及八正道。

云何國土亂　問所依國土何因亂壞。

云何作有見　問諸法無體何作有見。有即三有。入楞伽云。何故見諸有。

云何不生滅世如虛空華　問世相如空華。何故言不生不滅。入楞伽云。云何如空華不生亦不滅。

云何覺世間云何說離字　問眾生云何覺知世法。云何離文字相。

離妄想者誰云何虛空譬　問誰知諸法如虛空離妄想分別。入楞伽云。云何如虛空云何離分別。

如實有幾種　問真如有幾。

幾波羅蜜心　諸度心有幾。

何因度諸地誰至無所受　問誰能超越十地至於佛地。無所受即佛境界。

何等二無我　問誰能空人法二執惑障。

云何爾焰凈　問誰能凈智障。

諸智有幾種　問諸正智。

幾戒眾生性　問眾生性殊禁戒有幾。

誰生諸寶性摩尼真珠等　問諸寶物何從而生。

誰生諸語言眾生種種性　問眾生語言差別種性不同何因而起。

明處及伎術誰之所顯示　問五明法及伎術。五明者。一曰內論。謂一切佛法。二曰外論有四種。曰因曰聲曰醫方。曰工巧。此五各能生智故云明處。

伽陀有幾種長頌及短句　

【現代漢語翻譯】皆無實義。'揵闥婆' (Gandharva)梵語也。此云尋香城。

何因說覺支及與菩提分？問七覺支及八正道。

云何國土亂？問所依國土何因亂壞。

云何作有見？問諸法無體何作有見。有即三有。入楞伽云。何故見諸有。

云何不生滅世如虛空華？問世相如空華。何故言不生不滅。入楞伽云。云何如空華不生亦不滅。

云何覺世間云何說離字？問眾生云何覺知世法。云何離文字相。

離妄想者誰云何虛空譬？問誰知諸法如虛空離妄想分別。入楞伽云。云何如虛空云何離分別。

如實有幾種？問真如有幾。

幾波羅蜜心？諸度心有幾。

何因度諸地誰至無所受？問誰能超越十地至於佛地。無所受即佛境界。

何等二無我？問誰能空人法二執惑障。

云何爾焰凈？問誰能凈智障。

諸智有幾種？問諸正智。

幾戒眾生性？問眾生性殊禁戒有幾。

誰生諸寶性摩尼真珠等？問諸寶物何從而生。

誰生諸語言眾生種種性？問眾生語言差別種性不同何因而起。

明處及伎術誰之所顯示？問五明法及伎術。五明者。一曰內論。謂一切佛法。二曰外論有四種。曰因曰聲曰醫方。曰工巧。此五各能生智故云明處。

伽陀有幾種長頌及短句？

【English Translation】 All are without real meaning. 'Gandharva' (Gandharva) is a Sanskrit term, meaning 'city of seeking fragrance' here.

What causes the explanation of the seven factors of enlightenment and the divisions of Bodhi? Asking about the seven factors of enlightenment and the Eightfold Path.

Why is the country in turmoil? Asking what causes the land on which we depend to be chaotic and ruined.

Why create a view of existence? Asking why create a view of existence when all dharmas are without substance. 'Existence' refers to the three realms of existence. The Lankavatara Sutra says: 'Why see all existences?'

Why is the world neither born nor extinguished, like a flower in the sky? Asking why it is said that the world is neither born nor extinguished, like a flower in the sky. The Lankavatara Sutra says: 'Why is it like a flower in the sky, neither born nor extinguished?'

How does one awaken to the world, and how does one speak of being apart from letters? Asking how sentient beings awaken to worldly dharmas and how they are apart from the characteristics of letters.

Who is it that is apart from delusion, and what is the analogy of emptiness? Asking who knows that all dharmas are like emptiness, apart from delusion and discrimination. The Lankavatara Sutra says: 'How is it like emptiness, and how is it apart from discrimination?'

How many kinds of suchness are there? Asking how many kinds of true suchness there are.

How many Paramita minds are there? How many minds are there for the various perfections?

What causes the crossing of the various grounds, and who reaches the state of non-reception? Asking who can transcend the ten grounds and reach the Buddha ground. 'Non-reception' refers to the realm of the Buddha.

What are the two kinds of no-self? Asking who can empty the two attachments of self and dharma, which are hindrances of delusion.

How is the radiance purified? Asking who can purify the obscurations of wisdom.

How many kinds of wisdom are there? Asking about the various correct wisdoms.

How many precepts are there in the nature of sentient beings? Asking how many precepts there are, given the differences in the nature of sentient beings.

Who creates the nature of the various treasures, such as mani jewels and pearls? Asking where the various treasures come from.

Who creates the various languages and the various natures of sentient beings? Asking what causes the differences in the languages and the different natures of sentient beings.

Who reveals the bright places and skills? Asking about the five sciences and skills. The five sciences are: first, inner science, which refers to all Buddhist teachings; second, outer science, which has four types: logic, phonetics, medicine, and craftsmanship. These five each give rise to wisdom, hence they are called bright places.

How many kinds of gathas are there, long verses and short phrases?

伽陀梵語也。此云孤起。亦曰諷誦。與重頌不同。問孤起頌及長行重頌。

成為有幾種　問經中理趣。入楞伽云。道理幾不同。

云何名為論　問釋經之論。入楞伽云。解釋幾差別。

云何生飲食及生諸愛慾　問飲食誰作愛慾何起。

云何名為王轉輪及小王云何守護國　問大小諸王及守國土之法。

諸天有幾種。云何名為地星宿及日月　問欲界名相。

解脫修行者是各有幾種　問學無學人解脫是無學修行是學。

弟子有幾種。云何阿阇黎　問師弟子阿阇黎此云教師。

佛復有幾種。復有幾種生　問佛三身及本生事。本生謂宿世所行事。入楞伽云如來有幾種。本生事亦然。

魔及諸異學彼各有幾種　問眾魔及諸外道。魔梵語魔羅此云能害。謂能害善法。

自性及與心彼復各幾種　問性與心幾種差別。

云何施設量惟愿最勝說　問心量妄想施設最勝者稱佛也。

云何空風雲　問欲界無情名相。

云何念聰明　問欲界有情心念云何能生智慧。

云何為林樹。云何為蔓草。云何象馬鹿。云何而捕取　問草木之生誰使之然。像鹿誰使之生。又復誰能捕取。

何因而卑陋　問卑陋賤人何業所致。

云何六節攝　問一年云何分

【現代漢語翻譯】現代漢語譯本『伽陀』（Gatha）是梵語（Sanskrit）。這裡稱作『孤起』，也叫做『諷誦』，與『重頌』不同。問：『孤起頌』以及長行的『重頌』，

成為有幾種？』問的是經中的理趣。《入楞伽經》（Lankavatara Sutra）中說：『道理有幾種不同？』

『云何名為論？』問的是解釋經的論。《入楞伽經》中說：『解釋有幾種差別？』

『云何生飲食及生諸愛慾？』問的是飲食由誰而生，愛慾由何而起。

『云何名為王轉輪及小王云何守護國？』問的是大大小小的諸王以及守護國土的方法。

『諸天有幾種？云何名為地星宿及日月？』問的是欲界的名相。

『解脫修行者是各有幾種？』問的是有學和無學的人，解脫是無學，修行是有學。

『弟子有幾種？云何阿阇黎？』問的是師父和弟子，『阿阇黎』（Acharya）這裡稱作教師。

『佛復有幾種？復有幾種生？』問的是佛的三身以及本生事。本生指的是宿世所行之事。《入楞伽經》中說：『如來有幾種？本生事也是這樣。』

『魔及諸異學彼各有幾種？』問的是眾魔以及各種外道。『魔』（Mara）梵語是『魔羅』，這裡稱作『能害』，指的是能損害善法。

『自性及與心彼復各幾種？』問的是自性和心有幾種差別。

『云何施設量惟愿最勝說？』問的是心量妄想的施設，『最勝』指的是佛。

『云何空風雲？』問的是欲界的無情之物的名相。

『云何念聰明？』問的是欲界有情的心念如何能生智慧。

『云何為林樹？云何為蔓草？云何象馬鹿？云何而捕取？』問的是草木的生長是誰使之如此，像和鹿是誰使之生，又是誰能捕取它們。

『何因而卑陋？』問的是卑賤醜陋是由什麼業所導致的。

『云何六節攝？』問的是一年如何劃分。

【English Translation】 English version 'Gatha' (Gatha) is Sanskrit. Here it is called 'isolated verses', also known as 'recitation', which is different from 'repeated verses'. Question: 'Isolated verses' and 'repeated verses' in prose,

'How many kinds of becoming are there?' This asks about the rational interest in the sutras. The Lankavatara Sutra says: 'How many different kinds of reasoning are there?'

'What is called a treatise?' This asks about the treatises that explain the sutras. The Lankavatara Sutra says: 'How many kinds of explanations are there?'

'How are food and drink produced, and how are desires produced?' This asks who produces food and drink, and from what do desires arise.

'What is called a Chakravartin King, and how do lesser kings protect their countries?' This asks about the great and small kings and the methods of protecting the country.

'How many kinds of devas are there? What are the names of earth, stars, sun, and moon?' This asks about the names and characteristics of the Desire Realm.

'How many kinds of practitioners of liberation are there?' This asks about those who are learning and those who are beyond learning; liberation is for those beyond learning, and practice is for those who are learning.

'How many kinds of disciples are there? What is an Acharya?' This asks about teachers and disciples; 'Acharya' (Acharya) here is called a teacher.

'How many kinds of Buddhas are there? How many kinds of births are there?' This asks about the three bodies of the Buddha and the Jataka tales. Jataka refers to the deeds performed in past lives. The Lankavatara Sutra says: 'How many kinds of Tathagatas are there? The same is true for Jataka tales.'

'How many kinds of demons and heretics are there?' This asks about the various demons and heretics. 'Mara' (Mara) in Sanskrit is 'Marala', here called 'that which can harm', referring to that which can harm good dharmas.

'How many kinds of self-nature and mind are there?' This asks about the differences between self-nature and mind.

'How are measurements established? I wish the most excellent would speak.' This asks about the establishment of mental measurements and delusions; 'most excellent' refers to the Buddha.

'What are space, wind, and clouds?' This asks about the names and characteristics of inanimate objects in the Desire Realm.

'How does mindfulness become wisdom?' This asks how the thoughts of sentient beings in the Desire Realm can generate wisdom.

'What are forests and trees? What are vines and grasses? What are elephants, horses, and deer? How are they captured?' This asks who causes the growth of plants and trees, who causes the birth of elephants and deer, and who can capture them.

'What is the cause of lowliness?' This asks what karma causes baseness and ugliness.

'How are the six seasons divided?' This asks how a year is divided.

六節。西域以兩月為一節。一年分為六節。

云何一闡提　一闡提是梵語此云極惡。又云信不具。

男女及不男斯皆云何生　問世間若男若女及五種不男之人。何因而生。

云何修行退云何修行生　問修行之人因何退墮。因何精進而生。

禪師以何法建立何等人　問修禪定者。用何法示人入道。

眾生生諸趣何相何像類　問六道生趣形像。

云何為財富何因致財富　問世間財富何因而致。

云何為釋種何因有釋種。云何甘蔗種無上尊愿說　問釋迦種族及甘蔗種。本行經云。大茅草王得成王仙。被獵師所射。滴血于地生二甘蔗。日炙而開出一男一女。男名善生即甘蔗王。釋種乃其裔也。

云何長苦仙彼云何教授　問苦行仙人意求長生受教於誰。

如來云何於一切時剎。現種種名色類最勝子圍繞　問佛現身塵剎隨類不同眾所圍繞。何因如是耶。

云何不食肉。云何制斷肉。食肉諸種類。何因故食肉　問食肉及斷食肉因緣。

云何日月形須彌及蓮華師子勝相剎側住覆世界如因陀羅網　此問世界形相。須彌者妙高山也。統一四天下一日月所繞。蓮華者華藏世界也。師子世界于諸剎土最勝。世界如器有側有覆有仰有橫。因陀羅網即帝網。網有千珠珠光交映

【現代漢語翻譯】現代漢語譯本六節：西域地區以兩個月為一節，一年分為六節。

『云何一闡提』（Icchantika，斷善根者）：『一闡提』是梵語，這裡翻譯為『極惡』，又可譯為『信不具』（缺乏信心）。

『男女及不男斯皆云何生』：詢問世間的男人、女人以及五種不男之人，是因何而生。

『云何修行退云何修行生』：詢問修行之人因何退墮，因何精進而生。

『禪師以何法建立何等人』：詢問修習禪定的人，用什麼方法指示他人入道。

『眾生生諸趣何相何像類』：詢問六道眾生的形貌。

『云何為財富何因致財富』：詢問世間的財富是因何而獲得的。

『云何為釋種何因有釋種。云何甘蔗種無上尊愿說』：詢問釋迦（Sakya）種族和甘蔗（Ikshvaku）種族的由來。《本行經》記載，大茅草王修成王仙，被獵人射中，血滴在地上生出兩株甘蔗，經太陽照射后裂開，從中出現一男一女。男子名為善生，即甘蔗王，釋迦種族是他的後裔。

『云何長苦仙彼云何教授』：詢問苦行仙人爲了尋求長生，是接受誰的教導。

『如來云何於一切時剎。現種種名色類最勝子圍繞』：詢問佛陀在一切時空剎土中，顯現種種不同的名號和形色，並被最殊勝的弟子圍繞，是何原因。

『云何不食肉。云何制斷肉。食肉諸種類。何因故食肉』：詢問吃肉和斷絕吃肉的因緣。

『云何日月形須彌及蓮華師子勝相剎側住覆世界如因陀羅網』：詢問世界的形狀。須彌（Sumeru）山即妙高山，統領四大天下的日月環繞著它。蓮華（Padma）指華藏世界。師子世界在各個剎土中最殊勝。世界如同器皿，有側立、覆蓋、仰起、橫置等形狀。因陀羅網（Indra's net）即帝釋天之網，網上有千顆寶珠，珠光交相輝映。

【English Translation】 English version Six periods: The Western Regions consider two months as one period, and a year is divided into six periods.

'What is an Icchantika (one who has severed their roots of goodness)?' 'Icchantika' is a Sanskrit term, here translated as 'extremely evil,' and can also be translated as 'lacking faith'.

'How are men, women, and those who are not men born?' Asking how men, women, and the five types of non-men in the world are born.

'Why does practice decline, and why does practice grow?' Asking why practitioners decline and why they advance diligently.

'What Dharma does a meditation master establish, and for what kind of people?' Asking what methods those who practice meditation use to guide others onto the path.

'What are the forms and appearances of beings born in the various realms?' Asking about the appearances of beings in the six realms.

'What is wealth, and what causes wealth?' Asking what causes wealth in the world.

'What is the Sakya race, and what is the origin of the Sakya race? What is the Ikshvaku race? May the Supreme One explain.' Asking about the origins of the Sakya and Ikshvaku races. The Ben Xing Jing (Sutra of Fundamental Actions) records that King Great Kusa attained kingship as an immortal. He was shot by a hunter, and his blood dripped onto the ground, giving rise to two sugarcanes. After being exposed to the sun, they split open, and a man and a woman emerged from them. The man was named Good Birth, who became the Ikshvaku King. The Sakya race is his descendant.

'What does the long-suffering immortal teach, and from whom does he receive instruction?' Asking from whom the ascetic immortal receives instruction in seeking longevity.

'How does the Tathagata manifest various names and forms in all times and lands, surrounded by the most excellent disciples?' Asking why the Buddha manifests different names and forms in all times and spaces, surrounded by the most excellent disciples.

'Why is meat not eaten? Why is the consumption of meat prohibited? What are the reasons for the various kinds of meat-eating beings to eat meat?' Asking about the causes and conditions for eating meat and abstaining from eating meat.

'What are the shapes of the sun and moon, Sumeru, and the lotus flower? The lion-like victorious realms stand on the sides and cover the world like Indra's net.' Asking about the shape of the world. Mount Sumeru is Mount Myoko, around which the sun and moon revolve, governing the four great continents. The lotus flower refers to the Lotus Treasury World. The lion world is the most victorious among all lands. The world is like a vessel, with sides, coverings, upward and horizontal positions. Indra's net is the net of Indra, with thousands of jewels, each reflecting the light of the others.

。喻世界重重無盡。

或悉諸珍寶箜篌細腰鼓狀種種諸華。或離日月光如是等無量　此亦問世界形相不同。或諸寶所成或狀如箜篌如鼓如華。或無日月所照何因而致。

云何為化佛。云何報生佛。云何如如佛。云何智慧佛　問佛身名不同者何。化佛應身也。謂千百億化身。報生佛他報身也。謂他機所見。如如佛法身也。謂體性如如不異。智慧佛自報身也。謂自己修因感果。以始覺之智。合於本覺故曰智慧。

云何于欲界不成等正覺。何故色究竟離欲得菩提　問盧舍那報身佛。不于欲界得道。而於色究竟處得道者何耶。

善逝般涅槃誰當持正法　問佛滅後傳持正法者誰。

天師住久如正法幾時住　問佛住世及滅后正法所住時分長短。天師即天人師也。

悉檀及與見各復有幾種　問所化機緣及與見解。悉檀者遍施也。有四種。一世界悉檀。世界者次第也。謂聞說法次第得歡喜益。二對治悉檀。謂聞法修行對破宿障得滅惡益。三為人悉檀。謂因聞法故得生善益。四第一義悉檀。謂因聞法故得悟理益。

毗尼比丘分云何何因緣　毗尼者律也。問因事制律及持律之僧。入楞伽云。何故立毗尼及以諸比丘。

彼諸最勝子緣覺及聲聞何因百變易。云何百無受　問二乘生處。變易者

【現代漢語翻譯】現代漢語譯本：比喻世界重重無盡。

或者全是各種珍寶、箜篌（一種樂器）、細腰鼓等形狀的各種花。或者沒有日月的光芒等等，像這樣無量的情況。這是在詢問世界形貌的不同。或者是由各種珍寶構成，或者形狀像箜篌、像鼓、像花。或者沒有日月照耀，是什麼原因造成的呢？

什麼是化佛（應化之佛）？什麼是報生佛（酬報而生之佛）？什麼是如如佛（真如之佛）？什麼是智慧佛（具足智慧之佛）？這是在詢問佛的不同身名是什麼。化佛是應身。指千百億化身。報生佛是他報身。指其他眾生所見之身。如如佛是法身。指體性真如，不生不滅。智慧佛是自報身。指自己修因感果，以始覺的智慧，合於本覺，所以叫做智慧。

為什麼在欲界不能成就等正覺（無上正等正覺）？為什麼在色究竟天（色界之頂）離開慾望才能得到菩提（覺悟）？這是在詢問盧舍那（光明遍照）報身佛，為什麼不在欲界得道，而在色究竟處得道呢？

善逝（佛的稱號）般涅槃（入滅）后，誰來秉持正法？這是在詢問佛滅度后，誰來傳承和護持正法。

天師（佛的尊稱）住世多久？正法能住世多久？這是在詢問佛住世以及滅度后，正法住世的時間長短。天師就是天人師。

悉檀（成就）以及見解，各有幾種？這是在詢問所教化的機緣以及眾生的見解。悉檀是普遍施予的意思。有四種：一、世界悉檀。世界是次第的意思。指聽聞說法，次第得到歡喜和利益。二、對治悉檀。指聽聞佛法修行，對治過去的業障，得到滅除惡業的利益。三、為人悉檀。指因為聽聞佛法而得到生善的利益。四、第一義悉檀。指因為聽聞佛法而得到開悟真理的利益。

毗尼（戒律）比丘（出家男眾）的區分是怎樣的？是什麼因緣？毗尼是律。這是在詢問因為什麼事情制定戒律，以及持守戒律的僧人。《入楞伽經》說：『為什麼要設立毗尼以及諸比丘？』

那些最殊勝的佛子、緣覺（獨自覺悟者）以及聲聞（聽聞佛法而悟道者），是什麼原因百般變化？為什麼百般都沒有感受？這是在詢問二乘（緣覺和聲聞）的生處。變易是指

【English Translation】 English version: It's a metaphor for the endless layers of the world.

Or all are various treasures, konghou (a type of stringed instrument), hourglass-shaped drums, and various flowers of various shapes. Or there is no light from the sun and moon, and so on, like these immeasurable situations. This is asking about the differences in the appearances of the worlds. Or they are made of various treasures, or shaped like konghou, like drums, like flowers. Or there is no sun or moon shining, what is the reason for this?

What is a nirmana-buddha (transformation body of Buddha)? What is a pratisamkhya-nirodha-buddha (reward-body Buddha)? What is a tathata-buddha (Thusness Buddha)? What is a jnana-buddha (wisdom Buddha)? This is asking what the different names of the Buddha's bodies are. Nirmana-buddha is the transformation body. It refers to the billions of transformation bodies. Pratisamkhya-nirodha-buddha is the reward body for others. It refers to the body seen by other beings. Tathata-buddha is the dharma-kaya (Dharma body). It refers to the nature of Thusness, which is neither born nor dies. Jnana-buddha is the self-reward body. It refers to oneself cultivating causes and experiencing the results, and the wisdom of initial awakening uniting with the original awakening, therefore it is called wisdom.

Why is it that one cannot achieve samyak-sambodhi (perfect enlightenment) in the desire realm? Why is it that one can attain bodhi (enlightenment) by leaving desire in the Akanistha heaven (the highest heaven in the realm of form)? This is asking why the Vairocana (the all-illuminating) reward-body Buddha did not attain enlightenment in the desire realm, but attained enlightenment in the Akanistha heaven?

After the Sugata (title of the Buddha) enters parinirvana (final nirvana), who will uphold the dharma (teachings)? This is asking who will inherit and protect the dharma after the Buddha's passing.

How long does the Tathagata (title of the Buddha) abide in the world? How long will the dharma abide? This is asking about the length of time the Buddha abides in the world and after his passing, how long the dharma will abide. Tathagata is the teacher of gods and humans.

How many kinds of siddhanta (accomplishment) and views are there respectively? This is asking about the opportunities for teaching and the views of sentient beings. Siddhanta means universal giving. There are four kinds: 1. Worldly siddhanta. Worldly means sequential. It refers to hearing the teachings and sequentially obtaining joy and benefit. 2. Antidotal siddhanta. It refers to hearing the dharma and practicing, counteracting past obstacles, and obtaining the benefit of eliminating evil karma. 3. For-the-sake-of-others siddhanta. It refers to obtaining the benefit of generating goodness because of hearing the dharma. 4. First principle siddhanta. It refers to obtaining the benefit of realizing the truth because of hearing the dharma.

What is the distinction between vinaya (discipline) and bhikshu (ordained male monastic)? What is the cause and condition? Vinaya is the law. This is asking about the establishment of precepts due to certain events, and the monks who uphold the precepts. The Lankavatara Sutra says: 'Why establish vinaya and all the bhikshus?'

Those most excellent sons of the Buddha, pratyekabuddhas (self-enlightened ones), and shravakas (hearers of the Buddha's teachings), what is the reason for their hundredfold transformations? Why is there no reception in a hundred ways? This is asking about the place of birth of the two vehicles (pratyekabuddhas and shravakas). Transformation refers to

。謂變易生死居方便土因移果易也。無受者。謂入無餘涅槃不受後有也。

云何世俗通。云何出世間。云何為七地。惟愿為演說。

問世間五通得出世六通及住第七地中。第七名已辦也。

僧伽有幾種云何為壞僧　問三乘僧及破戒僧。梵語僧伽此云眾亦名和合。

云何醫方論是復何因緣　問世間及出世間醫方諸論為誰而說。入楞伽云。云何為眾生廣說醫方論。

何故大牟尼唱說如是言。迦葉拘留孫拘那含是我　問何故如來說過去佛即是我耶義見第三卷經文四等中釋出。

何故說斷常及與我無我。何不一切時演說真實義。而復為眾生分別說心量　問如來何不但說大乘而廣說諸法耶。

何因男女林訶梨阿摩勒　問世間果木男女林木也訶梨阿摩勒二果名皆西域所有。

雞羅及鐵圍金剛等諸山無量寶莊嚴仙闥婆充滿　問此諸山及眾寶莊嚴仙人樂神充滿者何。乾闥婆天帝之樂神也。此下是世尊領大慧所問亦釋也。

無上世間解。聞彼所說偈大乘諸度門諸佛心第一。善哉善哉問。大慧。善諦聽我今當次第如汝所問說。

入楞伽云。爾時世尊聞其所謂大乘微妙諸佛之心最上法門。即告之曰善哉大慧諦聽諦聽。如汝所問當次第說。即說頌曰。

生及與不生涅槃空

【現代漢語翻譯】現代漢語譯本：所謂變易生死，是居住在方便土（Upaya-bhumi）的原因，導致果位的轉移和改變。『無受者』，是指進入無餘涅槃（nirupadhisesa-nirvana），不再承受後有的狀態。

『什麼是世俗神通？什麼是出世間神通？什麼是七地（Saptabhumi）？』惟愿您能為我演說。

問的是世間五通能否得出世間六通，以及安住于第七地（Saptabhumi）的狀態。第七地名為『已辦』。

『僧伽（Samgha）有幾種？什麼是壞僧？』問的是三乘僧以及破戒僧。梵語僧伽（Samgha），此地翻譯為『眾』，也稱為『和合』。

『什麼是醫方論？這又是什麼因緣？』問的是世間和出世間的醫方諸論是為誰而說的。《入楞伽經》中說：『為什麼要為眾生廣泛宣說醫方論？』

『為何大牟尼（Mahamuni）要唱說這樣的話：迦葉（Kasyapa）、拘留孫（Krakucchanda）、拘那含（Kanakamuni）是我？』問的是為何如來說過去佛就是我。意義見第三卷經文四等中解釋。

『為何說斷常以及我無我？為何不一切時都演說真實義？而又要為眾生分別說心量？』問的是如來為何不只說大乘（Mahayana），而要廣泛宣說諸法？

『什麼是男女林、訶梨（Haritaki）、阿摩勒（Amalaka）？』問的是世間的果木、男女林木。訶梨（Haritaki）、阿摩勒（Amalaka）二果的名字都是西域所有。

雞羅（Kila）及鐵圍（Cakravada）、金剛（Vajra）等諸山，無量寶莊嚴，仙闥婆（Gandharva）充滿。問的是這些山以及眾寶莊嚴，仙人樂神充滿的是什麼？乾闥婆（Gandharva）是天帝的樂神。以下是世尊領受大慧（Mahamati）所問，也是解釋。

無上世間解，聞彼所說偈，大乘諸度門，諸佛心第一。善哉善哉問。大慧（Mahamati），善諦聽，我今當次第如汝所問說。

《入楞伽經》中說：爾時世尊聞其所謂大乘微妙諸佛之心最上法門。即告之曰善哉大慧（Mahamati）諦聽諦聽。如汝所問當次第說。即說頌曰。

生及與不生涅槃空

【English Translation】 English version: The so-called changeful birth and death refers to the cause of residing in the Upaya-bhumi (expedient land), which leads to the transfer and alteration of the fruit position. 'No receiver' means entering nirupadhisesa-nirvana (nirvana without remainder), no longer receiving subsequent existence.

'What are mundane supernormal powers? What are supramundane supernormal powers? What are the seven bhumis (Saptabhumi)?' I wish you would explain them for me.

The question is whether the five mundane supernormal powers can lead to the six supramundane supernormal powers, and the state of dwelling in the seventh bhumi (Saptabhumi). The seventh bhumi is called 'accomplished'.

'How many kinds of Samgha (Sangha) are there? What is a broken Samgha?' The question is about the Samgha (Sangha) of the three vehicles and the Samgha (Sangha) that has broken precepts. The Sanskrit word Samgha (Sangha) is translated here as 'assembly', also known as 'harmony'.

'What is the medical treatise? What is the cause and condition for this?' The question is for whom are the mundane and supramundane medical treatises spoken. The Lankavatara Sutra says: 'Why widely expound the medical treatise for sentient beings?'

'Why did the great Mahamuni (Mahamuni) chant such words: Kasyapa (Kasyapa), Krakucchanda (Krakucchanda), Kanakamuni (Kanakamuni) are me?' The question is why the Tathagata said that the past Buddhas are me. The meaning is explained in the four equalities in the third volume of the sutra.

'Why speak of permanence and annihilation, and self and non-self? Why not always expound the true meaning? And why separately speak of the measure of the mind for sentient beings?' The question is why the Tathagata does not only speak of the Mahayana (Mahayana), but widely expounds all dharmas?

'What are male and female forests, Haritaki (Haritaki), Amalaka (Amalaka)?' The question is about the mundane fruit trees, male and female forests. The names of the two fruits, Haritaki (Haritaki) and Amalaka (Amalaka), are all from the Western Regions.

Kila (Kila) and Cakravada (Cakravada), Vajra (Vajra) and other mountains, adorned with immeasurable treasures, filled with Gandharvas (Gandharva). The question is what are these mountains and the adornments of many treasures, filled with celestial musicians? Gandharvas (Gandharva) are the celestial musicians of the heavenly emperor. The following is the World Honored One receiving Mahamati's (Mahamati) question, and also explaining.

Unsurpassed world understanding, hearing the verses spoken, the gates of the Mahayana (Mahayana), the mind of the Buddhas is foremost. Well done, well done question. Mahamati (Mahamati), listen well, I will now explain in order as you have asked.

The Lankavatara Sutra says: At that time, the World Honored One heard the so-called subtle and wonderful mind of the Buddhas, the supreme Dharma gate of the Mahayana (Mahayana). He then told him, 'Well done, Mahamati (Mahamati), listen carefully. As you have asked, I will explain in order.' Then he spoke the verse:

Birth and non-birth, Nirvana, emptiness

剎那趣至無自性　此釋大慧所問。有為生法無為不生法。涅槃虛空剎那流轉等法。皆妄想所現初無自性。

佛諸波羅蜜佛子與聲聞緣覺諸外道。及與無色行如是種種事　領上所問人及所行法。無色行外道所行法也。

須彌巨海山洲渚剎土地　領上國土中無情名相。

星宿及日月外道天修羅。解脫自在通力禪三摩提。滅及如意足覺支及道品　領上所問諸法名相也。三摩提即三昧。滅即無受如意足即慾念進慧四如意足也覺支即念擇進喜輕安定舍七覺支也。道品總言即三十七道品也。

諸禪定無量諸陰身往來。正受滅盡定三昧起心說。心意及與識無我法有五。自性想所想及與現二見　諸禪定世出世間大小禪定也。諸陰身六道生死身也。正受即三昧。滅盡定者。受想心滅身證此定。三昧起心說者從定而起運心說法也。自心意及二見者。總領五法三自性八識二無我也。

乘及諸種性金銀摩尼等。一闡提大種荒亂及一佛智爾焰得向眾生有無有　乘即三乘。一闡提見前注。大種即四大種。荒亂即國土亂。一佛即前迦葉。等是我。得向猶魔得便義。有無有即空有。

像馬諸禽獸云何而捕取。譬因成悉檀及與作所作。

譬即譬喻。因成即相應。悉檀即四悉檀如上注。作所作即能作所作之業也

【現代漢語翻譯】現代漢語譯本『剎那趣至無自性』，這是解釋大慧（Mahamati）所提出的問題。有為生法（conditioned and arising dharmas），無為不生法（unconditioned and non-arising dharmas），涅槃（Nirvana），虛空（emptiness），剎那流轉（momentary flux）等法，都是妄想所顯現的，最初並沒有自性（inherent existence）。

佛，諸波羅蜜（paramitas），佛子（Buddha's disciples）與聲聞（Sravakas），緣覺（Pratyekabuddhas），諸外道（non-Buddhists），以及無色行（formless realms），像這樣的種種事情，總括了大慧所問的人以及所修行的法。無色行是外道所修行的法。

須彌山（Mount Sumeru），巨海（great oceans），山，洲渚（islands），剎土（Buddha-fields），總括了國土中無情的事物和名相。

星宿以及日月，外道天（gods of non-Buddhist traditions），修羅（Asuras），解脫（liberation），自在（sovereignty），通力（supernatural powers），禪（Dhyana），三摩提（Samadhi），滅（cessation），以及如意足（Iddhipada），覺支（Bodhyanga），以及道品（Arya-marga），總括了大慧所問的諸法名相。三摩提就是三昧（Samadhi）。滅就是無受（absence of feeling）。如意足就是欲（desire），念（mindfulness），進（effort），慧（wisdom）四如意足。覺支就是念（mindfulness），擇（discrimination），進（effort），喜（joy），輕安（tranquility），定（concentration），舍（equanimity）七覺支。道品總而言之就是三十七道品。

諸禪定（various Dhyanas），無量（immeasurable states），諸陰身（skandhas and bodies），往來（comings and goings），正受（right reception），滅盡定（cessation attainment），三昧起心說（arising from Samadhi to speak），心意（mind and intention），以及識（consciousness），無我法（non-self dharmas）有五，自性（own-nature），想（perception），所想（perceived object），以及現二見（two kinds of appearances），諸禪定包括世間和出世間，大小禪定。諸陰身是六道生死之身。正受就是三昧。滅盡定是指受想心滅，身體證得此定。三昧起心說，是指從禪定中起來，運用心來說法。自心意以及二見，總括了五法，三自性，八識，二無我。

乘（yana），以及諸種性（various lineages），金銀摩尼（gold, silver, and jewels），一闡提（Icchantika），大種（Mahabhuta），荒亂（chaos），以及一佛智（one Buddha-wisdom），爾焰（that flame），得向（gaining advantage），眾生有無有（existence and non-existence of beings），乘即三乘（three vehicles）。一闡提見前注。大種即四大種（four great elements）。荒亂即國土亂。一佛即前迦葉（Kasyapa Buddha）。等是我。得向猶如魔得便的意義。有無有即空有（emptiness and existence）。

象馬諸禽獸，如何而捕取。譬（example）因成（cause and effect）悉檀（Siddhanta）及與作所作（action and non-action）。

譬即譬喻（simile）。因成即相應（correspondence）。悉檀即四悉檀（four siddhantas），如上注。作所作即能作所作之業（actions that can be done and actions that cannot be done）。

【English Translation】 English version 'The nature of momentariness is without self-nature': This explains the question asked by Mahamati (great wisdom). Conditioned and arising dharmas, unconditioned and non-arising dharmas, Nirvana (cessation of suffering), emptiness, momentary flux, etc., are all manifestations of delusion and initially have no inherent existence.

Buddhas, the various paramitas (perfections), Buddha's disciples, Sravakas (hearers), Pratyekabuddhas (solitary realizers), non-Buddhists, and the formless realms, all these things encompass the person who asked the question and the dharma that is practiced. The formless realms are the dharmas practiced by non-Buddhists.

Mount Sumeru, great oceans, mountains, islands, Buddha-fields, encompass the inanimate things and names in the land.

Stars and planets, the sun and moon, gods of non-Buddhist traditions, Asuras (demi-gods), liberation, sovereignty, supernatural powers, Dhyana (meditation), Samadhi (concentration), cessation, and Iddhipada (powers of accomplishment), Bodhyanga (factors of enlightenment), and Arya-marga (noble path), encompass the names of the dharmas asked by Mahamati. Samadhi is Samadhi. Cessation is the absence of feeling. Iddhipada are the four powers of accomplishment: desire, mindfulness, effort, and wisdom. Bodhyanga are the seven factors of enlightenment: mindfulness, discrimination, effort, joy, tranquility, concentration, and equanimity. Arya-marga in general refers to the thirty-seven factors of enlightenment.

Various Dhyanas, immeasurable states, skandhas and bodies, comings and goings, right reception, cessation attainment, arising from Samadhi to speak, mind and intention, and consciousness, non-self dharmas are five, own-nature, perception, perceived object, and two kinds of appearances, various Dhyanas include mundane and supramundane, small and large Dhyanas. Skandhas and bodies are the bodies of the six realms of existence. Right reception is Samadhi. Cessation attainment refers to the cessation of feeling, perception, and mind, with the body realizing this attainment. Arising from Samadhi to speak refers to arising from meditation and using the mind to speak the Dharma. Mind and intention and the two kinds of appearances encompass the five dharmas, three own-natures, eight consciousnesses, and two non-selves.

Yana (vehicle), and various lineages, gold, silver, and jewels, Icchantika (one who lacks the potential for enlightenment), Mahabhuta (great elements), chaos, and one Buddha-wisdom, that flame, gaining advantage, existence and non-existence of beings, Yana refers to the three vehicles. Icchantika see previous note. Mahabhuta refers to the four great elements. Chaos refers to the chaos of the land. One Buddha refers to Kasyapa Buddha. And so on. Gaining advantage is like the meaning of a demon gaining an opportunity. Existence and non-existence refer to emptiness and existence.

Elephants, horses, various birds and beasts, how are they captured? Example, cause and effect, Siddhantha (established conclusion), and action and non-action.

Example is simile. Cause and effect is correspondence. Siddhantha refers to the four siddhanthas, as noted above. Action and non-action refers to actions that can be done and actions that cannot be done.

。

叢林迷惑通心量不現有。諸地不相至百變百無受。醫方工巧論伎術諸明處　名相併如前注。此上皆領大慧所問。

諸山須彌地巨海日月量。下中上眾生身各幾微塵　自此至毛孔眉毛幾。皆佛反詰大慧所問。不周量者度數也。上中下眾生總十界而言也。身幾塵。謂身量長短輕重也。

一一剎幾塵弓弓數有幾。肘步拘樓舍半由延由延　剎即剎土。謂大千世界為一剎土。二尺為一肘。四肘為一弓。五百弓為一拘樓舍。十拘樓舍為一由延。由延即由旬也。

兔毫窗塵蟣羊毛𪍿麥塵　古注云。七微塵成一窗塵。七窗塵成一兔毛頭塵。七兔毛頭塵。成一羊毛頭塵。七羊毛頭塵。成一牛毛頭塵。七牛毛頭塵成一蟣。七蟣成一虱七虱成一芥。七芥成一大麥。𪍿即大麥也。

缽他幾𪍿麥　缽他是半鬥。

阿羅𪍿麥幾　阿羅是一斗。

獨籠那佉梨　獨籠是一斛。那佉梨是十斛。

勒叉及舉利　十萬為勒叉。一億為舉利。

乃至頻婆羅是各有幾數　頻婆羅一兆也。

為有幾阿㝹　塵也。

名舍梨沙婆　芥子也。

幾舍梨沙婆名為一賴提　草子也。

幾賴提摩沙　豆也。

幾摩沙陀那　銖也。

復幾陀那羅為迦梨沙那　兩也。

幾迦

【現代漢語翻譯】現代漢語譯本叢林中的迷惑使人無法瞭解心的真實容量，諸地之間無法相互到達，事物變化萬千而沒有恒常不變的接受者。醫方、工巧、論議、伎術以及各種知識的領域，其名稱和相狀都如前文所述。（註：以上這些都是領會了大慧菩薩所提出的問題。）諸如須彌山（Sumeru，佛教宇宙觀中的中心山）、大地、巨大海洋、日月星辰的量，以及下、中、上等不同層次眾生的身體各自包含多少微塵。（從這裡到『毛孔眉毛幾』，都是佛陀反過來詰問大慧菩薩的問題。）『不周量』指的是無法用通常的度量來衡量。『上中下眾生』指的是總括十法界而言。『身幾塵』是指身體的量的大小、長短、輕重。一個剎土（Buddha-land）包含多少微塵？弓（bow，古代長度單位）的倍數又有多少？肘（cubit）、步（pace）、拘樓舍（krosa，古代長度單位）、半由延（half yojana）、由延（yojana，古代長度單位）各是多少？兔毫塵、窗塵、蟣（nit，虱子的卵）、羊毛塵、𪍿（wheat，大麥）、麥塵各是多少？古注說：七個微塵構成一個窗塵，七個窗塵構成一個兔毛尖端的塵埃，七個兔毛尖端的塵埃構成一個羊毛尖端的塵埃，七個羊毛尖端的塵埃構成一個牛毛尖端的塵埃，七個牛毛尖端的塵埃構成一個蟣，七個蟣構成一個虱子，七個虱子構成一個芥子，七個芥子構成一個大麥。𪍿就是大麥。多少𪍿麥構成一個缽他（patha）？缽他是半鬥。多少𪍿麥構成一個阿羅（arha）？阿羅是一斗。獨籠（drona）、那佉梨（khari）各是多少？獨籠是一斛，那佉梨是十斛。勒叉（laksha）以及舉利（koti）各是多少？十萬是勒叉，一億是舉利。乃至頻婆羅（bimba）是多少？頻婆羅是一兆。多少阿㝹（anu）？阿㝹是微塵。名為舍梨沙婆（sarshapa）的是什麼？是芥子。多少舍梨沙婆名為一個賴提（rajika）？是草籽。多少賴提是摩沙（masha）？是豆。多少摩沙是陀那（dhana）？是銖。多少陀那是迦梨沙那（karshapana）？是兩。多少迦梨

【English Translation】 English version Confusion in the jungle prevents the mind from realizing its true capacity. The various grounds (bhumi) cannot reach each other, and myriad changes occur without a constant receiver. The fields of medicine, craftsmanship, debate, skills, and various areas of knowledge, their names and forms are as previously described. (Note: All of the above are comprehending the questions posed by Mahamati.) The measures of things like Mount Sumeru (the central mountain in Buddhist cosmology), the earth, vast oceans, sun, moon, and stars, and how many dust motes each of the bodies of lower, middle, and upper beings contain. (From here to 'how many pores and eyebrows,' these are all questions the Buddha is asking Mahamati in return.) 'Incommensurable' refers to that which cannot be measured by ordinary means. 'Upper, middle, and lower beings' refers to the totality of the ten realms. 'How many dust motes in the body' refers to the size, length, weight, and mass of the body. How many dust motes are there in one Buddha-land (kshetra)? How many multiples of a bow (an ancient unit of length) are there? What are the measures of a cubit, a pace, a krosa (an ancient unit of length), a half yojana, and a yojana (an ancient unit of length)? How many rabbit-down motes, window motes, nits, wool motes, wheat grains, and barley grains are there? Ancient commentaries say: seven dust motes make one window mote; seven window motes make one dust mote at the tip of a rabbit hair; seven dust motes at the tip of a rabbit hair make one dust mote at the tip of a sheep's wool; seven dust motes at the tip of a sheep's wool make one dust mote at the tip of a cow's hair; seven dust motes at the tip of a cow's hair make one nit; seven nits make one louse; seven lice make one mustard seed; seven mustard seeds make one barley grain. Wheat is barley. How many barley grains make one patha? A patha is half a 'dou' (a unit of dry measure). How many barley grains make one arha? An arha is one 'dou'. What are the measures of a drona and a khari? A drona is one 'hu' (a unit of dry measure), and a khari is ten 'hu'. What are the measures of a laksha and a koti? One hundred thousand is a laksha, and one hundred million is a koti. And what is the measure of a bimba? A bimba is one trillion. How many anus are there? Anus are dust motes. What is called a sarshapa? It is a mustard seed. How many sarshapas make one rajika? It is a grass seed. How many rajikas make a masha? It is a bean. How many mashas make a dhana? It is a 'zhu' (a small unit of weight). How many dhanas make a karshapana? It is two 'liang' (a unit of weight). How many karsha

梨沙那為成一波羅　斤也。

此等積聚相幾波羅彌樓　彌樓須彌山也。謂幾斤之塵能成彌樓之山。入楞伽云。幾斤成須彌者是矣。

是等所應請何須問餘事聲聞辟支佛佛及最勝子。身各有幾數何故不問此　謂何不問佛及三乘身各幾塵。

火焰幾阿㝹風阿㝹復幾　言火風二大各幾塵數。

根根幾阿㝹毛孔眉毛幾　根根言六根。此下復領大慧所問。

護財自在王　領何名為王。

轉輪聖帝王云何王守護　領云何護國。

云何為解脫　領解脫修行者此復有幾種。

廣說及句說如汝之所問　領伽陀有幾稱長頌及短句。入楞伽云。云何長行句。

眾生種種欲　五欲也。

種種諸飲食　領食肉不食肉。

云何男女林金剛堅固山。云何如幻夢野鹿渴愛譬。云何山天仙揵闥婆莊嚴　領無量寶莊嚴仙闥婆充滿。

解脫至何所。誰縛誰解脫　此二句領問語同。

云何禪境界　領何等禪境界。

變化及外道　領剎土化相及諸外道。

云何無因作。云何有因作。有因無因作及非有無因　此四句領云何俱異說。

云何現已滅　領見已還。

云何凈諸覺云何諸覺轉及轉諸所作　領云何凈其念。云何念增長。

云何斷諸想。云何三

【現代漢語翻譯】現代漢語譯本『梨沙那』（Līshānà，重量單位）為成一『波羅』（póluó，重量單位）。

此等積聚相加，能成幾『波羅』（póluó）的『彌樓』（Mílóu，須彌山）？意即，多少斤的塵土能堆成須彌山？《入楞伽經》云：『幾斤成須彌者是矣』。

是等所應請，何須問餘事？聲聞、辟支佛、佛及最勝子（菩薩），身各有幾數？何故不問此？意即，為何不問佛及三乘聖者的身體各由多少塵埃組成？

火焰有幾『阿㝹』（anu，極微），風的『阿㝹』（anu）又有幾？言火、風二大各由多少塵陣列成。

根根有幾『阿㝹』（anu），毛孔、眉毛又有幾？根根，指六根。此下復領大慧菩薩所問。

護財自在王，領何名為王？

轉輪聖帝王，云何王守護？領云何守護國家？

云何為解脫？領解脫修行者，此復有幾種？

廣說及句說，如汝之所問。領伽陀（偈頌）有幾，稱長頌及短句？《入楞伽經》云：『云何長行句？』

眾生種種欲，五欲也。

種種諸飲食，領食肉不食肉。

云何男女林、金剛堅固山？云何如幻夢、野鹿渴愛譬？云何山天仙、揵闥婆（gāndhárva，天神）莊嚴？領無量寶莊嚴，仙闥婆充滿。

解脫至何所？誰縛誰解脫？此二句領問語同。

云何禪境界？領何等禪境界？

變化及外道，領剎土化相及諸外道。

云何無因作？云何有因作？有因無因作及非有無因？此四句領云何俱異說。

云何現已滅？領見已還。

云何凈諸覺？云何諸覺轉及轉諸所作？領云何凈其念？云何念增長？

云何斷諸想？云何三

【English Translation】 English version 'Līshānà' (a unit of weight) to form one 'póluó' (a unit of weight).

How many 'póluó' (units of weight) can these accumulations form of 'Mílóu' (Mount Sumeru)? That is, how many pounds of dust can pile up to form Mount Sumeru? The Laṅkāvatāra Sūtra says: 'How many pounds make Sumeru?'

These things that should be asked, why ask about other matters? How many bodies do Śrāvakas (hearers), Pratyekabuddhas (solitary Buddhas), Buddhas, and the Supreme Sons (Bodhisattvas) each have? Why not ask this? That is, why not ask how many dust particles each of the bodies of the Buddhas and the three vehicles are composed of?

How many 'anu' (atoms) are there in flames? How many 'anu' (atoms) are there in wind? It speaks of how many dust particles each of the two great elements, fire and wind, are composed of.

How many 'anu' (atoms) are there in each root? How many in pores and eyebrows? 'Root root' refers to the six roots. The following resumes the questions asked by Mahamati (a Bodhisattva).

The King who freely protects wealth, what is meant by 'King'?

The Cakravartin (Wheel-turning Sage King), how does the King protect? Leading to how to protect the country?

What is liberation? Leading to what kinds of practitioners of liberation are there?

Speak extensively and in sentences, as you have asked. Leading to how many gāthās (verses) are there, called long verses and short sentences? The Laṅkāvatāra Sūtra says: 'What are long sentences?'

The various desires of sentient beings, are the five desires.

The various kinds of food and drink, leading to eating meat and not eating meat.

What are the forests of men and women, the Vajra (diamond) solid mountains? What are the illusions, the thirsty deer's craving? What are the mountain gods, the adornments of the Gandharvas (celestial musicians)? Leading to the adornments of countless treasures, filled with celestial musicians.

Where does liberation lead? Who binds and who liberates? These two sentences lead to the same question.

What is the realm of dhyana (meditation)? Leading to what kind of realm of dhyana?

Transformations and external paths, leading to the transformed appearances of Buddha-fields and various external paths.

How is it made without cause? How is it made with cause? How is it made with and without cause, and how is it made neither with nor without cause? These four sentences lead to how are they all said to be different?

How does it disappear after appearing? Leading to having seen and returned.

How are all perceptions purified? How do all perceptions turn and turn all actions? Leading to how is one's thought purified? How does thought increase?

How are all thoughts cut off? How are the three

昧起。破三有者誰何處為何身　領破三有及何處身。

云何無眾生而說有吾我。云何世俗說。惟愿廣分別　此領無眾生及世俗說。

所問相云何及所問非我　領建立相及非我義。

云何為胎藏及種種異身　領胎藏生及名色類。

云何斷常見　領何故說斷常。

云何心得定　領云何三昧。

言說及諸智　領諸語言及諸智。

戒種性佛子　領幾戒眾生性。

云何成及論　領成為幾種何名為論。

云何師弟子　領弟子幾種及阿阇梨。

種種諸眾生斯等復云何　領男女及不男。

云何為飲食聰明魔施設　領念聰明魔及幾種施設量。

云何樹葛藤　領林樹蔓草。

最勝子所問云何種種剎　領云何日月形乃至如是等無量。

仙人長苦行雲何為族姓　領釋種乃至甘蔗種。

從何師受學　領建立何等人。

云何為醜陋　領云何卑陋。

云何人修行　領修行進退。

欲界何不覺阿迦膩吒成　領欲界不成正覺及色究竟天離欲得菩提。阿迦膩吒即色究竟也。

云何俗神通　領世俗通。

云何為比丘　領毗尼比丘分。

云何為化佛。云何為報佛。云何如如佛平等智慧佛　領問佛身。

云何為眾僧佛

【現代漢語翻譯】現代漢語譯本問：誰能破除三有（指欲有、色有、無色有，代表輪迴的三界）？他在何處？以何種身破除？請解釋破除三有者及其所處之處和所現之身。

問：既然沒有眾生，為何又說有『我』？世俗之人是如何說的？希望您能詳細解釋。請解釋無眾生之理以及世俗的說法。

問：所問之『相』是什麼？所問之『非我』又是什麼？請解釋『相』的建立以及『非我』的含義。

問：什麼是胎藏（指眾生在母胎中的狀態）？又如何有種種不同的身形？請解釋胎藏的產生以及名色（指五蘊中的受、想、行、識）的種類。

問：如何理解斷見和常見（兩種極端的錯誤見解）？請解釋為何會有斷見和常見的說法。

問：如何才能使心獲得禪定？請解釋什麼是三昧（指禪定）。

問：言語表達以及各種智慧是如何產生的？請解釋各種語言以及各種智慧。

問：戒律、種姓、佛子（指修行佛道的弟子）是如何區分的？請解釋有多少種戒律以及眾生的根性。

問：『成』（指成就）是如何達成的？『論』（指辯論）又是什麼？請解釋成就的種類以及『論』的含義。

問：什麼是師（老師）和弟子？請解釋弟子的種類以及阿阇梨（指規範弟子行為的導師）。

問：種種不同的眾生又是如何產生的？請解釋男女以及非男非女的眾生。

問：什麼是飲食？什麼是聰明？什麼是魔的施設？請解釋念頭、聰明以及魔的種類和施設的程度。

問：什麼是樹、葛、藤？請解釋林、樹、蔓草。

問：最勝子（指佛陀）所問的種種剎土（指佛所教化的世界）是什麼？請解釋日月星辰的形狀以及其他無量的事物。

問：仙人長期苦行，他們的族姓是什麼？請解釋釋迦種姓乃至甘蔗種姓。

問：從哪位老師那裡接受學習？請解釋應該建立什麼樣的人。

問：什麼是醜陋？請解釋什麼是卑賤。

問：人應該如何修行？請解釋修行的進步和退步。

問：為何欲界（指眾生有情慾的世界）不能覺悟，而阿迦膩吒天（色界頂天的名稱，意為『不劣』）可以成就？請解釋欲界不能成就正覺，以及色究竟天（即阿迦膩吒天）離欲而得菩提（指覺悟）。阿迦膩吒天即是色究竟天。

問：什麼是世俗的神通？請解釋世俗的神通。

問：什麼是比丘（指佛教出家男眾）？請解釋毗尼（指戒律）中比丘的分類。

問：什麼是化佛（指佛的化身）？什麼是報佛（指佛的報身）？什麼是如如佛（指佛的法身）？什麼是平等智慧佛？請解釋佛身。

問：什麼是眾僧佛？

【English Translation】 English version Question: Who can break through the Three Realms of Existence (referring to the Desire Realm, Form Realm, and Formless Realm, representing the three realms of reincarnation)? Where is he? With what body does he break through? Please explain the one who breaks through the Three Realms, his location, and the body he manifests.

Question: Since there are no sentient beings, why is it said that there is a 'self'? How do worldly people say it? I hope you can explain it in detail. Please explain the principle of no sentient beings and the worldly perspective.

Question: What is the 'characteristic' being asked about? What is the 'non-self' being asked about? Please explain the establishment of 'characteristic' and the meaning of 'non-self'.

Question: What is the womb-store (referring to the state of sentient beings in the mother's womb)? And how are there various different forms? Please explain the arising of the womb-store and the types of name and form (referring to feeling, perception, volition, and consciousness in the Five Aggregates).

Question: How should we understand annihilationism and eternalism (two extreme wrong views)? Please explain why there are the sayings of annihilationism and eternalism.

Question: How can the mind attain samadhi (meditative absorption)? Please explain what samadhi is.

Question: How do verbal expressions and various wisdoms arise? Please explain the various languages and various wisdoms.

Question: How are precepts, lineage, and Buddha-children (referring to disciples who practice the Buddha's path) distinguished? Please explain how many kinds of precepts there are and the nature of sentient beings.

Question: How is 'accomplishment' (referring to attainment) achieved? And what is 'debate'? Please explain the types of accomplishment and the meaning of 'debate'.

Question: What are teacher and disciple? Please explain the types of disciples and the acharya (referring to a teacher who regulates the behavior of disciples).

Question: How do the various different sentient beings arise? Please explain male, female, and non-binary sentient beings.

Question: What is food and drink? What is intelligence? What are the machinations of Mara (demon)? Please explain thoughts, intelligence, and the types of Mara and the extent of their machinations.

Question: What are trees, kudzu, and vines? Please explain forests, trees, and creepers.

Question: What are the various Buddha-fields (referring to the worlds taught by the Buddha) asked by the Supreme Son (referring to the Buddha)? Please explain the shapes of the sun, moon, and stars, and other immeasurable things.

Question: What are the lineages of the ascetics who practice long-term asceticism? Please explain the Shakya lineage and even the Ikshvaku lineage.

Question: From which teacher do they receive learning? Please explain what kind of person should be established.

Question: What is ugliness? Please explain what is baseness.

Question: How should people practice? Please explain the progress and regress of practice.

Question: Why can't the Desire Realm (referring to the world where sentient beings have desires) awaken, while the Akanistha Heaven (the name of the highest heaven in the Form Realm, meaning 'not inferior') can achieve it? Please explain that the Desire Realm cannot achieve perfect enlightenment, and that the Akanistha Heaven (i.e., the Form Realm's highest heaven) can attain Bodhi (referring to enlightenment) by being free from desire. Akanistha Heaven is the same as the Highest Form Realm.

Question: What are worldly supernormal powers? Please explain worldly supernormal powers.

Question: What is a Bhikkhu (referring to a Buddhist ordained male)? Please explain the classification of Bhikkhus in the Vinaya (referring to the precepts).

Question: What is a Nirmāṇakāya Buddha (referring to the emanation body of the Buddha)? What is a Sambhogakāya Buddha (referring to the reward body of the Buddha)? What is a Tathata Buddha (referring to the Dharmakaya of the Buddha)? What is a Buddha of Equal Wisdom? Please explain the Buddha's body.

Question: What is a Sangha Buddha?

子如是問　領三乘僧。

箜篌腰鼓華剎土離光明　領問剎土形相。

心地者有七　領云何為七地。七地乃已辦地。謂思惑已盡慧心顯著故曰心地。

所問皆如實　總結指大慧所問皆如實義。

此及餘眾多佛子所應問　總結指大慧所失問。

一一相相應遠離諸見過。悉檀離言說我今當顯示次第建立句　總結前生后。即總上問領皆契理離過。以四悉檀當作百八句顯示建立。

佛子善諦聽　戒令聽受。

此上百八句如諸佛所說　此百八句法。該五法三自性八識二無我。諸佛所說之法無出於此。自此以下結指諸句。一一令人破情遣著故皆言非句。入楞伽云。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。所謂生句非生句云云。

不生句生句常句無常句　合云生句非生句。此言不生句生句語倒也。言眾生於真如無生境上。妄起生法之見。本自非生故云非生句。若計生法此則有常。以無有生故曰非常。

相句無相句住異句非住異句　計常則有相。非常則無相因生有住因住有異。住謂住於世間。異謂從少至老其相變異。住異二句前無問辭。蓋問雖略答必詳悉也。

剎那句非剎那句。自性句離自性句　離即非也。

空句不空句斷句不斷句。邊

【現代漢語翻譯】現代漢語譯本你這樣提問，是爲了引導三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的僧眾。

『箜篌腰鼓華剎土離光明』，引導你提問關於剎土（Buddhakṣetra）的形相。

『心地者有七』，引導你提問什麼是七地（Saptabhūmi）。七地是指已經完成的地。意思是說，思惑（klesha）已經斷盡，智慧之心顯著，所以稱為心地。

『所問皆如實』，總結並指出大慧（Mahāmati）所問的都是如實的意義。

『此及餘眾多佛子所應問』，總結並指出大慧所遺漏的問題。

『一一相相應遠離諸見過。悉檀離言說我今當顯示次第建立句』，總結前面並開啟後面。總括以上所問，都契合真理，遠離過失。將以四悉檀（catuḥ-siddhānta）來作為一百零八句顯示建立。

『佛子善諦聽』，告誡要好好聽受。

『此上百八句如諸佛所說』，這百八句法，涵蓋五法（pañca dharma）、三自性（tri-svabhāva）、八識（aṣṭa vijñāna）、二無我（dvi-nairātmya）。諸佛所說的法沒有超出這些。從這裡以下總結並指出各個句子，一一使人破除情執，遣除執著，所以都說『非句』。入楞伽經（Laṅkāvatāra Sūtra）說：『爾時，大慧菩薩摩訶薩（Mahāmati-bodhisattva-mahāsattva）對佛說：世尊，什麼是一百零八句？』佛說：『大慧，所謂生句非生句等等。』

『不生句生句常句無常句』，合起來說是生句非生句。這裡說『不生句生句』是語序顛倒了。意思是說，眾生在真如（tathatā）無生的境界上，妄想產生生法的見解。本來就不是生，所以說『非生句』。如果執著于生法，這就有了常。因為沒有生，所以說是非常。

『相句無相句住異句非住異句』，執著于常，就有了相。非常，就沒有相。因為生而有住，因為住而有異。住，是指住在世間。異，是指從少到老，它的相貌變異。住異這兩句前面沒有問辭，大概是問雖然簡略，回答必定詳細。

『剎那句非剎那句。自性句離自性句』，離就是非的意思。

『空句不空句斷句不斷句。邊

【English Translation】 English version You ask in this way to guide the Sangha (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) of the Three Vehicles.

'K'ung-hou, waist drum, Hua-ksha land, away from light', guides you to ask about the form and appearance of the Buddha-land (Buddhakṣetra).

'The mind-ground has seven', guides you to ask what the Seven Grounds (Saptabhūmi) are. The Seven Grounds refer to the ground that has been completed. It means that the defilements (klesha) of thought have been completely exhausted, and the wisdom-mind is prominent, so it is called the mind-ground.

'All that is asked is as it is', summarizes and points out that what Mahāmati asked is all in accordance with reality.

'This and what many other Buddha-sons should ask', summarizes and points out the questions that Mahāmati missed.

'Each and every aspect corresponds, staying away from all wrong views. The fourfold established meanings are beyond words, I will now reveal the order of establishing the sentences', summarizes the previous and opens up the following. It summarizes all the questions above, which are in accordance with the truth and free from faults. The fourfold established meanings (catuḥ-siddhānta) will be used as one hundred and eight sentences to reveal and establish.

'Buddha-son, listen well', admonishes to listen and receive well.

'These one hundred and eight sentences are as the Buddhas have spoken', these one hundred and eight sentences of Dharma encompass the five dharmas (pañca dharma), the three self-natures (tri-svabhāva), the eight consciousnesses (aṣṭa vijñāna), and the two non-selves (dvi-nairātmya). The Dharma spoken by the Buddhas does not go beyond these. From here onwards, it summarizes and points out each sentence, each one causing people to break through emotional attachments and dispel clinging, so they are all called 'non-sentences'. The Laṅkāvatāra Sūtra says: 'At that time, Mahāmati-bodhisattva-mahāsattva said to the Buddha: World Honored One, what are the one hundred and eight sentences?' The Buddha said: 'Mahāmati, they are called the sentence of arising and the sentence of non-arising, and so on.'

'The sentence of non-arising, the sentence of arising, the sentence of permanence, the sentence of impermanence', combined, they are called the sentence of arising and the sentence of non-arising. Here, 'the sentence of non-arising, the sentence of arising' is an inverted word order. It means that sentient beings, in the realm of non-arising of Suchness (tathatā), falsely generate the view of arising dharmas. Originally, it is not arising, so it is called 'the sentence of non-arising'. If one clings to arising dharmas, then there is permanence. Because there is no arising, it is called impermanence.

'The sentence of characteristic, the sentence of no characteristic, the sentence of abiding and change, the sentence of non-abiding and non-change', clinging to permanence, then there is characteristic. Impermanence, then there is no characteristic. Because of arising, there is abiding; because of abiding, there is change. Abiding refers to abiding in the world. Change refers to the change in appearance from youth to old age. There are no questions preceding the two sentences of abiding and change, probably because although the question is brief, the answer must be detailed.

'The sentence of momentariness, the sentence of non-momentariness. The sentence of self-nature, the sentence of being apart from self-nature', being apart means non-.

'The sentence of emptiness, the sentence of non-emptiness, the sentence of cessation, the sentence of non-cessation. Edge

句非邊句中句非中句　此二句無問。

常句非常句　前云常句。言凡夫于住計常。此言常句言外道計四大性常。

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　此句無問。

巧句非巧句。凈句非凈句。成句非成句。譬句非譬句。弟子句非弟子句。師句非師句。種性句非種性句。三乘句非三乘句。所有句非所有句。愿句非愿句　此句無問。

三輪句非三輪句　此句無問。三輪者。謂身輪現通。口輪說法。意輪鑒機。

相句非相句。有品句非有品句。俱句非俱句。緣自聖智現法樂句。非現法樂句　入楞伽云。自證聖智句。非自證聖智句。現法樂句非現法樂句。

剎土句非剎土句。阿㝹句非阿㝹句。水句非水句。弓句非弓句。實句非實句。數句非數句　數微塵數也。

數句非數句　數上聲。

明句非明句。虛空句非虛空句。云句非云句。工巧伎術明處句。非工巧伎術明處句。風句非風句。地句非地句。心句非心句。施設句非施設句。自性句非自性句。陰句非陰句。眾生句非眾生句。慧句非慧句。涅槃句非涅槃句。爾焰句非爾焰句。外道句非外道句。荒亂句非荒亂句。幻句非幻句。夢句非夢句。焰句非焰句。像句非像句。輪句非輪句　入楞伽云。

【現代漢語翻譯】現代漢語譯本『句非邊句中句非中句』，這兩句沒有提問。

『常句非常句』，前面已經說了『常句』。這是說凡夫執著于『住』而認為是常。這裡說的『常句』是指外道認為四大（地、水、火、風）的自性是常。

『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』，這些句沒有提問。

『巧句非巧句。凈句非凈句。成句非成句。譬句非譬句。弟子句非弟子句。師句非師句。種性句非種性句。三乘句非三乘句。所有句非所有句。愿句非愿句』，這些句沒有提問。

『三輪句非三輪句』，這句沒有提問。三輪是指：身輪顯現神通，口輪宣說法義，意輪鑑別根機。

『相句非相句。有品句非有品句。俱句非俱句。緣自聖智現法樂句，非現法樂句』，《入楞伽經》中說：『自證聖智句，非自證聖智句。現法樂句非現法樂句』。

『剎土句非剎土句。阿㝹（原子）句非阿㝹句。水句非水句。弓句非弓句。實句非實句。數句非數句』，這裡的『數』是指微塵的數量。

『數句非數句』，這裡的『數』讀shǔ。

『明句非明句。虛空句非虛空句。云句非云句。工巧伎術明處句，非工巧伎術明處句。風句非風句。地句非地句。心句非心句。施設句非施設句。自性句非自性句。陰句非陰句。眾生句非眾生句。慧句非慧句。涅槃句非涅槃句。爾焰句非爾焰句。外道句非外道句。荒亂句非荒亂句。幻句非幻句。夢句非夢句。焰句非焰句。像句非像句。輪句非輪句』，《入楞伽經》中說。

【English Translation】 English version 'The sentence that is not a border sentence within a sentence, and the sentence that is not a middle sentence within a sentence' - there is no question about these two sentences.

'The permanent sentence that is not a permanent sentence' - the previous text already mentioned 'the permanent sentence'. This refers to ordinary people clinging to 'abiding' and considering it permanent. The 'permanent sentence' here refers to non-Buddhists considering the nature of the four elements (earth, water, fire, and wind) as permanent.

'The condition sentence that is not a condition sentence, the cause sentence that is not a cause sentence. The affliction sentence that is not an affliction sentence, the love sentence that is not a love sentence. The expedient sentence that is not an expedient sentence' - there is no question about these sentences.

'The skillful sentence that is not a skillful sentence. The pure sentence that is not a pure sentence. The accomplished sentence that is not an accomplished sentence. The simile sentence that is not a simile sentence. The disciple sentence that is not a disciple sentence. The teacher sentence that is not a teacher sentence. The lineage sentence that is not a lineage sentence. The three vehicles sentence that is not a three vehicles sentence. The possessed sentence that is not a possessed sentence. The vow sentence that is not a vow sentence' - there is no question about these sentences.

'The three wheels sentence that is not a three wheels sentence' - there is no question about this sentence. The three wheels refer to: the body wheel manifesting supernatural powers, the mouth wheel proclaiming the Dharma, and the mind wheel discerning the capacity of beings.

'The characteristic sentence that is not a characteristic sentence. The sentence with qualities that is not a sentence with qualities. The co-occurring sentence that is not a co-occurring sentence. The sentence of the joy of the present Dharma arising from one's own noble wisdom, that is not the joy of the present Dharma' - The Laṅkāvatāra Sūtra says: 'The sentence of self-realized noble wisdom, that is not the sentence of self-realized noble wisdom. The sentence of the joy of the present Dharma that is not the joy of the present Dharma.'

'The Buddha-field sentence that is not a Buddha-field sentence. The aṇu (atom) sentence that is not an aṇu sentence. The water sentence that is not a water sentence. The bow sentence that is not a bow sentence. The real sentence that is not a real sentence. The number sentence that is not a number sentence' - here, 'number' refers to the number of dust motes.

'The number sentence that is not a number sentence' - here, 'number' is pronounced shǔ.

'The bright sentence that is not a bright sentence. The space sentence that is not a space sentence. The cloud sentence that is not a cloud sentence. The sentence of skill in crafts and sciences, that is not the sentence of skill in crafts and sciences. The wind sentence that is not a wind sentence. The earth sentence that is not an earth sentence. The mind sentence that is not a mind sentence. The designation sentence that is not a designation sentence. The self-nature sentence that is not a self-nature sentence. The skandha sentence that is not a skandha sentence. The sentient being sentence that is not a sentient being sentence. The wisdom sentence that is not a wisdom sentence. The nirvāṇa sentence that is not a nirvāṇa sentence. The īrya sentence that is not an īrya sentence. The non-Buddhist sentence that is not a non-Buddhist sentence. The chaotic sentence that is not a chaotic sentence. The illusion sentence that is not an illusion sentence. The dream sentence that is not a dream sentence. The mirage sentence that is not a mirage sentence. The image sentence that is not an image sentence. The wheel sentence that is not a wheel sentence' - The Laṅkāvatāra Sūtra says.

火輪句。

揵闥婆句非揵闥婆句。天句非天句。飲食句非飲食句。淫慾句非淫慾句。見句非見句。波羅蜜句非波羅蜜句。戒句非戒句。日月星宿句非日月星宿句。諦句非諦句　牒上如實。

果句非果句　此句無問。

滅起句非滅起句　入楞伽云。滅句非滅句起句非起句。

治句非治句　入楞伽云。醫方句非醫方句。

相句非相句　所答凡有三相前則體相次則標相。此則法相。

支句非支句　入楞伽云。支分句。謂支形分段。

巧明處句非巧明處句。禪句非禪句。迷句非迷句。現句非現句。護句非護句。族句非族句。仙句非仙句。王句非王句。攝受句非攝受句　此一句無問。

寶句非寶句。記句非記句　此一句無問。

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　此一句無問。

事句非事句　此一句無問。

身句非身句。覺句非覺句。動句非動句。根句非根句。有為句非有為句。無為句非無為句。因果句非因果句　此三句無問。

色究竟句非色究竟句。節句非節句。叢樹葛藤句非叢樹葛藤句。雜句非雜句　此一句無問。

說句非說句。毗尼句非毗尼句。比丘句非比丘句。處句非處句。字句非字句。大慧是百八句。先

【現代漢語翻譯】現代漢語譯本火輪句：『揵闥婆（Gandharva，天神）』句非『揵闥婆』句。『天』句非『天』句。『飲食』句非『飲食』句。『淫慾』句非『淫慾』句。『見』句非『見』句。『波羅蜜（Paramita，到彼岸）』句非『波羅蜜』句。『戒』句非『戒』句。『日月星宿』句非『日月星宿』句。『諦（Satya，真理）』句非『諦』句——如實照錄以上內容。『果』句非『果』句——此句無問。『滅起』句非『滅起』句——《入楞伽經》云：『滅』句非『滅』句，『起』句非『起』句。『治』句非『治』句——《入楞伽經》云：『醫方』句非『醫方』句。『相』句非『相』句——所回答的共有三種『相』，前一個是體相，第二個是標相，這裡是法相。『支』句非『支』句——《入楞伽經》云：『支分』句，指支體的形狀和分段。『巧明處』句非『巧明處』句。『禪（Dhyana，禪定）』句非『禪』句。『迷』句非『迷』句。『現』句非『現』句。『護』句非『護』句。『族』句非『族』句。『仙』句非『仙』句。『王』句非『王』句。『攝受』句非『攝受』句——此句無問。『寶』句非『寶』句。『記』句非『記』句——此句無問。『一闡提（Icchantika，斷善根者）』句非『一闡提』句。『女男不男』句非『女男不男』句。『味』句非『味』句——此句無問。『事』句非『事』句——此句無問。『身』句非『身』句。『覺』句非『覺』句。『動』句非『動』句。『根』句非『根』句。『有為』句非『有為』句。『無為』句非『無為』句。『因果』句非『因果』句——此三句無問。『色究竟（Akanistha，最高色界天）』句非『色究竟』句。『節』句非『節』句。『叢樹葛藤』句非『叢樹葛藤』句。『雜』句非『雜』句——此句無問。『說』句非『說』句。『毗尼（Vinaya，戒律）』句非『毗尼』句。『比丘（Bhiksu，出家男眾）』句非『比丘』句。『處』句非『處』句。『字』句非『字』句。大慧（Mahamati）啊，這就是一百零八句的開頭。

【English Translation】 English version Fire Wheel Clauses: 'Gandharva (celestial musician)' clause is not 'Gandharva' clause. 'Heaven' clause is not 'Heaven' clause. 'Food and drink' clause is not 'Food and drink' clause. 'Lust' clause is not 'Lust' clause. 'View' clause is not 'View' clause. 'Paramita (perfection, going to the other shore)' clause is not 'Paramita' clause. 'Precept' clause is not 'Precept' clause. 'Sun, moon, and stars' clause is not 'Sun, moon, and stars' clause. 'Satya (truth)' clause is not 'Satya' clause - Transcribe the above as it is. 'Fruit' clause is not 'Fruit' clause - This clause is not questioned. 'Cessation and arising' clause is not 'Cessation and arising' clause - As stated in the Lankavatara Sutra: 'Cessation' clause is not 'Cessation' clause, 'Arising' clause is not 'Arising' clause. 'Cure' clause is not 'Cure' clause - As stated in the Lankavatara Sutra: 'Medical treatment' clause is not 'Medical treatment' clause. 'Characteristic' clause is not 'Characteristic' clause - There are three kinds of characteristics in the answers. The first is the substance characteristic, the second is the mark characteristic, and this is the dharma characteristic. 'Branch' clause is not 'Branch' clause - As stated in the Lankavatara Sutra: 'Branch division' clause, referring to the shape and segments of the limbs. 'Skillful means' clause is not 'Skillful means' clause. 'Dhyana (meditation)' clause is not 'Dhyana' clause. 'Delusion' clause is not 'Delusion' clause. 'Manifestation' clause is not 'Manifestation' clause. 'Protection' clause is not 'Protection' clause. 'Clan' clause is not 'Clan' clause. 'Immortal' clause is not 'Immortal' clause. 'King' clause is not 'King' clause. 'Acceptance' clause is not 'Acceptance' clause - This clause is not questioned. 'Treasure' clause is not 'Treasure' clause. 'Prediction' clause is not 'Prediction' clause - This clause is not questioned. 'Icchantika (one who has severed their roots of goodness)' clause is not 'Icchantika' clause. 'Female, male, and neither' clause is not 'Female, male, and neither' clause. 'Taste' clause is not 'Taste' clause - This clause is not questioned. 'Affair' clause is not 'Affair' clause - This clause is not questioned. 'Body' clause is not 'Body' clause. 'Awakening' clause is not 'Awakening' clause. 'Movement' clause is not 'Movement' clause. 'Root' clause is not 'Root' clause. 'Conditioned' clause is not 'Conditioned' clause. 'Unconditioned' clause is not 'Unconditioned' clause. 'Cause and effect' clause is not 'Cause and effect' clause - These three clauses are not questioned. 'Akanistha (the highest form realm heaven)' clause is not 'Akanistha' clause. 'Knot' clause is not 'Knot' clause. 'Clustered trees and vines' clause is not 'Clustered trees and vines' clause. 'Miscellaneous' clause is not 'Miscellaneous' clause - This clause is not questioned. 'Speaking' clause is not 'Speaking' clause. 'Vinaya (discipline)' clause is not 'Vinaya' clause. 'Bhiksu (monk)' clause is not 'Bhiksu' clause. 'Place' clause is not 'Place' clause. 'Word' clause is not 'Word' clause. Mahamati, this is the beginning of the one hundred and eight clauses.

佛所說。汝及諸菩薩摩訶薩應當修學　按今宋本正文。止得百單四句。于中加唐本四句方足。如有品句非有品句下。唐本作有句非有句無句非無句。又緣自聖智現法樂句非現法樂句。唐本開作兩句。又起滅句非起滅句亦分作兩句。又說句非說句下。唐本更有決定句非決定句。總加四句。此一百八義。文有三段。始則大慧請問。中則如來領釋。然所問所領皆無倫次。故不可以定數開合而論之。至后乃結指顯示一百八句。句句遣著。然而不多不少。數至此者。蓋表對百八煩惱成百八法門也。其為法也。有事有理有性有修有真有妄有迷有悟有教有行有因有果有體有用有即有離有亡有照。一經大旨舉在是矣。此下別問別答。

爾時大慧菩薩摩訶薩復白佛言。世尊。諸識有幾種生住滅。佛告大慧。諸識有二種生住滅。非思量所知。諸識有二種生。謂流注生及相生。有二種住。謂流注住及相住。有二種滅。謂流注滅及相滅　從此至盡文。別問答五法三自性八識二無我也。首問諸識者。蓋識即是心。心為萬法之本故也。據常途所立諸識。謂第九庵摩羅識即真常凈識屬佛。第八阿黎耶識即含藏識屬菩薩。第七阿陀那識。即傳送識屬二乘。第六分別事識。亦名波浪識屬凡夫。或有譯師不立第九者。謂第九即第八異名。今經所明諸識

【現代漢語翻譯】現代漢語譯本：佛陀所說，你以及各位菩薩摩訶薩應當修學。按照現在的宋朝版本正文，只有一百零四句，其中加入唐朝版本的四句才完整。例如『如有品句非有品句』下，唐朝版本作『有句非有句無句非無句』。又『緣自聖智現法樂句非現法樂句』，唐朝版本分開作兩句。又『起滅句非起滅句』也分成兩句。又『說句非說句』下，唐朝版本更有『決定句非決定句』。總共加入四句，成為這一百零八義。文中有三個段落，開始是大慧（Mahamati）請問，中間是如來（Tathagata）解釋，然而所問所領會的內容都沒有倫次，所以不可以固定的數量來開合討論。到最後才總結指示顯示一百零八句，每一句都遣除執著。然而不多也不少，數量到這裡為止，大概是表示對治一百零八種煩惱，成就一百零八種法門。這些法門，有事有理，有性有修，有真有妄，有迷有悟，有教有行，有因有果，有體有用，有即有離，有亡有照。一部經的大旨都舉在這裡了。以下分別提問，分別回答。

這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）又對佛說：『世尊，各種識有幾種生、住、滅？』佛告訴大慧：『各種識有兩種生、住、滅，不是思量所能知道的。各種識有兩種生，叫做流注生和相生；有兩種住，叫做流注住和相住；有兩種滅，叫做流注滅和相滅。』從這裡到文章結束，分別問答五法、三自性、八識、二無我。首先提問各種識，大概是因為識就是心，心是萬法的根本。根據通常所建立的各種識，所謂第九庵摩羅識（Amala-vijnana），也就是真常凈識，屬於佛；第八阿黎耶識（Alaya-vijnana），也就是含藏識，屬於菩薩；第七阿陀那識（Adana-vijnana），也就是傳送識，屬於二乘；第六分別事識，也叫做波浪識，屬於凡夫。或者有譯師不立第九識，認為第九識就是第八識的異名。現在這部經所說明的各種識。

【English Translation】 English version: The Buddha said, 'You and all the Bodhisattva-Mahasattvas should study. According to the current Song Dynasty version of the text, there are only one hundred and four sentences. It is only complete when the four sentences from the Tang Dynasty version are added. For example, under 'If there is a sentence with characteristics, it is not a sentence with characteristics,' the Tang Dynasty version reads 'There is a sentence with characteristics, it is not a sentence with characteristics, there is no sentence, it is not a sentence without characteristics.' Also, 'The sentence of joy from self-sacred wisdom and present Dharma is not a sentence of joy from present Dharma,' the Tang Dynasty version separates it into two sentences. Also, 'The sentence of arising and ceasing is not a sentence of arising and ceasing' is also divided into two sentences. Also, under 'The sentence of speaking is not a sentence of speaking,' the Tang Dynasty version has 'The sentence of certainty is not a sentence of certainty.' Adding four sentences in total makes it one hundred and eight meanings. There are three paragraphs in the text. It begins with Mahamati's questions, and in the middle, the Tathagata explains. However, the content of the questions and understandings are not in order, so they cannot be discussed by opening and closing with a fixed number. At the end, it summarizes and indicates the one hundred and eight sentences, each sentence dispelling attachments. However, it is neither too much nor too little. The number up to this point probably indicates counteracting the one hundred and eight afflictions and achieving the one hundred and eight Dharma gates. These Dharmas have phenomena and principles, nature and cultivation, truth and falsehood, delusion and enlightenment, teaching and practice, cause and effect, essence and function, identity and separation, loss and illumination. The main points of a sutra are all listed here. The following are separate questions and separate answers.

At that time, Mahamati Bodhisattva-Mahasattva again said to the Buddha, 'World Honored One, how many kinds of arising, abiding, and ceasing do the various consciousnesses have?' The Buddha told Mahamati, 'The various consciousnesses have two kinds of arising, abiding, and ceasing, which cannot be known by thought. The various consciousnesses have two kinds of arising, called flowing arising and appearance arising; they have two kinds of abiding, called flowing abiding and appearance abiding; they have two kinds of ceasing, called flowing ceasing and appearance ceasing.' From here to the end of the text, there are separate questions and answers about the Five Dharmas, the Three Self-natures, the Eight Consciousnesses, and the Two Non-selves. The first question is about the various consciousnesses, probably because consciousness is mind, and mind is the root of all Dharmas. According to the various consciousnesses usually established, the so-called ninth Amala-vijnana, which is the true, constant, and pure consciousness, belongs to the Buddha; the eighth Alaya-vijnana, which is the storehouse consciousness, belongs to the Bodhisattva; the seventh Adana-vijnana, which is the transmitting consciousness, belongs to the Two Vehicles; the sixth discriminating consciousness, also called the wave consciousness, belongs to ordinary people. Or some translators do not establish the ninth consciousness, believing that the ninth consciousness is just another name for the eighth consciousness. The various consciousnesses explained in this sutra now...

不同常途。據后經文。謂如來藏名識藏。及意根意識眼等五識共為八識。以此諸識約生滅門說。故問有幾種生住滅。佛答有二種生住滅。非思量所知者。真如妙性本無生滅。隨無明緣而起諸識。故有生住異滅。生謂因緣所生。住謂住止。異謂變異。滅謂滅盡。此不言異者文略耳。然此諸識生滅之相。唯佛智慧明。故云非思量所知。言流注生住滅者。謂識蘊于內唸唸相續。如水流注未始暫停也。言相生住滅者。謂相顯于外。根境相對起生住滅也。

大慧。諸識有三種相。謂轉相業相真相　轉相者。無始熏變覺成不覺也。業相者。以不覺故動。則成業也。真相者。隨緣不變體性真凈也。依起信論云。業相轉相現相。乃從真起妄妄動成業。因動故轉。見有境界。次第發現也。此不言現而言真者。蓋言此識隨緣不變故名真耳。

大慧。略說。有三種識。廣說有八相。何等為三。謂真識現識及分別事識。大慧。譬如明鏡持諸色像。現識處現亦復如是　諸識略說有三種者。真識即如來藏識。現識即如來藏所轉。亦名識藏。名轉而體不轉。分別事識即意根意識及五識身。此開藏識為二。合事識為一也。廣說有八相者。據后經文。即合上真識現識為一藏識。開上分別事識為七識。謂意根意識眼識耳識鼻識舌識身識也。然此

諸識廣略開合不同者。良以如來藏是善不善因。隨染凈緣熏變不同。眾生無始惡習所熏。唯逐染緣故。如來藏轉名識藏。次第轉生諸識。此全真成妄。全理成事也。若能隨於凈緣。了達諸識皆即真智。如來藏無復轉名。則即事而理。反妄歸真矣。鏡喻現識者。以現識是能生諸法之本。造因招果。如鏡之照物妍丑不差也。

大慧。現識及分別事識。此二。壞不壞相展轉因　現識含藏善惡種子。無失故名不壞。事識以根對境。起憎愛心念念生滅故名為壞。然此二識雖壞不壞。有異而展轉相因。非異非不異也。

大慧。不思議熏及不思議變。是現識因　熏者。熏炙也。變者轉變也。言不思議熏者。全真成妄也。言不思議變者。全理成事也。真妄不一事理體一。不熏而熏不變而變。不可心思口議。如是熏變成現識因。

大慧。取種種塵及無始妄想熏。是分別事識因　種種塵者。六塵也。取者。六根取六塵而起愛見也。無始妄想熏者。無始以來起此愛見妄想熏成事識。是為因也。

大慧。若覆彼真識。種種不實諸虛妄滅。則一切根識滅。是名相滅　覆者。反覆也。謂若能返照真識。則一切愛見妄想自然消滅。能熏妄想既滅。則所熏根識亦泯。是為相滅。

大慧。相續滅者。相續所因滅則相續滅。

【現代漢語翻譯】現代漢語譯本關於各種識的廣略開合不同的問題。這是因為如來藏（Tathagatagarbha，一切眾生本具的佛性）是善與不善的因，隨著染污或清凈的因緣熏習而產生不同的變化。眾生由於無始以來的惡習薰染，只追逐染污的因緣，所以如來藏就轉而名為識藏（Alaya-vijñana，阿賴耶識），並次第產生各種識。這完全是由真變成妄，由理變成事。如果能夠隨順清凈的因緣，了達各種識都即是真智，那麼如來藏就不會再轉名，這就是即事而理，反妄歸真了。用鏡子的比喻來顯現現識（Manas-vijnana，末那識），是因為現識是能生出各種法的根本，造作因，招感果，就像鏡子照物，美醜都不會有差錯一樣。

大慧（Mahamati，菩薩名）。現識和分別事識（Pravrtti-vijnana， प्रवृति-विज्ञान，意識），這二者，有壞與不壞的相，互相為因。現識含藏著善惡的種子，不會遺失，所以叫做不壞。事識通過六根對六塵，產生憎愛之心，唸唸生滅，所以叫做壞。然而這兩種識雖然有壞與不壞的區別，但又互相為因，既非異，也非不異。

大慧。不思議熏和不思議變，是現識的因。熏，是熏炙的意思。變，是轉變的意思。說不思議熏，是完全由真變成妄。說不思議變，是完全由理變成事。真與妄不是一，事與理本體是一。不熏而熏，不變而變，不可用心思，不可用口議。這樣的熏變成為現識的因。

大慧。取種種塵和無始妄想熏，是分別事識的因。種種塵，是指六塵（色、聲、香、味、觸、法）。取，是指六根取六塵而生起愛見。無始妄想熏，是指無始以來生起這種愛見妄想，熏成事識，這就是它的因。

大慧。如果能反過來照見那個真識，種種不真實的虛妄就會消滅，那麼一切根識也會消滅，這叫做相滅。覆，是反過來的意思。就是說如果能夠反照真識，那麼一切愛見妄想自然就會消滅。能熏的妄想既然消滅，那麼所熏的根識也會泯滅，這就叫做相滅。

大慧。相續滅，就是相續的所因滅，那麼相續也就滅了。

【English Translation】 English version Regarding the differences in scope and function among the various consciousnesses. This is because the Tathagatagarbha (the Womb of the Thus-Come One, the inherent Buddha-nature in all beings) is the cause of both good and non-good, changing differently according to the conditioning of defilement or purity. Sentient beings, due to the defiled conditioning of beginningless evil habits, only pursue defiled conditions. Therefore, the Tathagatagarbha transforms and is named the Alaya-vijñana (Storehouse Consciousness), and sequentially gives rise to various consciousnesses. This is a complete transformation from truth to delusion, from principle to phenomena. If one can accord with pure conditions and realize that all consciousnesses are none other than true wisdom, then the Tathagatagarbha will no longer transform its name. This is realizing principle through phenomena, and returning from delusion to truth. The analogy of a mirror manifesting consciousness is used because the manifesting consciousness is the root that gives rise to all dharmas, creating causes and reaping results, just as a mirror reflects objects without any discrepancy in beauty or ugliness.

Mahamati (name of a Bodhisattva). The Manas-vijnana (Mind-Consciousness) and the Pravrtti-vijnana ( प्रवृति-विज्ञान, Discriminating Consciousness), these two, have aspects of destruction and non-destruction, and are mutually causal. The Manas-vijnana contains the seeds of good and evil, and is not lost, therefore it is called non-destructive. The Pravrtti-vijnana, through the six sense organs encountering the six sense objects, gives rise to feelings of love and hate, arising and ceasing in every moment, therefore it is called destructive. However, although these two consciousnesses have the difference of destruction and non-destruction, they are mutually causal, being neither different nor non-different.

Mahamati. Unthinkable conditioning and unthinkable transformation are the cause of the Manas-vijnana. 'Conditioning' means to influence. 'Transformation' means to change. To say 'unthinkable conditioning' means a complete transformation from truth to delusion. To say 'unthinkable transformation' means a complete transformation from principle to phenomena. Truth and delusion are not one, phenomena and principle are one in essence. Conditioning without conditioning, transforming without transforming, cannot be conceived by the mind or expressed by the mouth. Such conditioning and transformation become the cause of the Manas-vijnana.

Mahamati. Grasping various sense objects and the conditioning of beginningless deluded thoughts are the cause of the Pravrtti-vijnana. 'Various sense objects' refers to the six sense objects (form, sound, smell, taste, touch, and dharma). 'Grasping' refers to the six sense organs grasping the six sense objects and giving rise to love and views. 'Conditioning of beginningless deluded thoughts' refers to giving rise to these deluded thoughts of love and views since beginningless time, conditioning and forming the Pravrtti-vijnana. This is its cause.

Mahamati. If one reverses and illuminates that true consciousness, then all unreal and false delusions will be extinguished, and then all root consciousnesses will also be extinguished. This is called the extinction of characteristics. Reversing means to turn back. That is to say, if one can turn back and illuminate the true consciousness, then all deluded thoughts of love and views will naturally disappear. Since the conditioning deluded thoughts are extinguished, then the conditioned root consciousnesses will also vanish. This is called the extinction of characteristics.

Mahamati. The extinction of continuity is when the cause of continuity is extinguished, then continuity is also extinguished.

所從滅及所緣滅則相續滅。大慧。所以者何。是其所依故。依者。謂無始妄想。熏緣者。謂自心見等識境妄想　相續滅者。即流注滅也。識之相續是有因緣。因緣若滅則相續滅。因謂無始妄想。緣謂自心所見分別境界。無始妄想即根本無明也。

大慧。譬如泥團微塵非異非不異。金莊嚴具亦復如是。大慧。若泥團微塵異者。非彼所成而實彼成。是故不異。若不異者。則泥團微塵應無分別　此喻明轉識與藏識非異非不異。正顯藏識真相不滅。以為一經之要。所謂佛語心者其在是歟。泥團喻轉識。微塵喻藏識。藏識是真。轉識是妄。泥團因微塵而成。其體是一故不可言異。泥團微塵若定是一。則無所分別故。不可言非異。乃喻從真起妄妄滅真顯。金為莊嚴具。其喻亦然。然後合法。

如是大慧。轉識藏識真相若異者。藏識非因。若不異者。轉識滅藏識亦應滅。而自真相實不滅　此明法非一異。謂諸轉識與藏識若異者。彼無明風熏動之時。藏識之體應不隨緣則墮常見。然藏識是善不善因。非不隨緣也。若不異者。轉識滅時藏識亦應滅則墮斷見。然藏識真相終不可滅。蓋眾生自性清凈心。因無明風動。心與無明俱無形相不相舍離。而心非動性。若無明滅相續則滅。而智性不壞也。

是故大慧非自真相識滅。

【現代漢語翻譯】現代漢語譯本所依之『滅』以及所緣之『滅』，則『相續』也滅。大慧（菩薩名）。這是為什麼呢？因為『相續』是依于『所依』和『所緣』而存在的。『所依』，指的是無始以來的妄想。『熏緣』，指的是由自心所見的種種識境而產生的妄想。『相續滅』，就是指流注的止息。識的相續是有因緣的，如果因緣斷滅，那麼相續也就斷滅了。『因』指的是無始以來的妄想，『緣』指的是自心所見所分別的境界。無始妄想也就是根本無明。

大慧（菩薩名）。譬如泥團和微塵，不能說是完全相同，也不能說是完全不同。金子和用金子做的裝飾品也是這樣。大慧（菩薩名）。如果泥團和微塵是不同的，那麼泥團就不是由微塵組成的，但實際上泥團是由微塵組成的，所以不能說是不同的。如果泥團和微塵是完全相同的，那麼泥團和微塵之間就應該沒有分別。這個比喻說明了轉識和藏識之間非一非異的關係，正是爲了彰顯藏識的真實相狀是不滅的，這可以算作是這部經的關鍵所在。所謂佛語心者，大概就是指這個吧。泥團比喻轉識，微塵比喻藏識。藏識是真實的，轉識是虛妄的。泥團是由微塵組成的，它們的本體是一致的，所以不能說是不同的。泥團和微塵如果完全相同，那就沒有分別了，所以也不能說它們不是不同的。這比喻了從真起妄，妄滅真顯的道理。金子和裝飾品的比喻也是如此，然後將這個道理應用到佛法上。

就像這樣，大慧（菩薩名）。如果轉識和藏識的真實相狀是不同的，那麼藏識就不是轉識的『因』。如果它們不是不同的，那麼轉識滅的時候，藏識也應該滅，但是藏識的自性真相實際上是不滅的。這說明了法非一非異的道理。如果各種轉識和藏識是不同的，那麼在無明之風熏動的時候，藏識的本體應該不隨因緣而變，那就落入了常見。然而藏識是善與不善的『因』，並非不隨因緣而變。如果它們不是不同的，那麼轉識滅的時候，藏識也應該滅，那就落入了斷見。然而藏識的真實相狀終究是不會斷滅的。大概是因為眾生的自性清凈心，因為無明之風的擾動，心與無明一同沒有形相，不相舍離，而心並非是動搖的性質。如果無明熄滅，相續也就熄滅，而智性不會壞滅。

所以，大慧（菩薩名），不是自性真相識滅。

【English Translation】 English version When the 'cessation' of what is relied upon and the 'cessation' of what is conditioned occur, then 'continuity' also ceases. Mahamati (name of a Bodhisattva). Why is this so? Because 'continuity' depends on them. 'What is relied upon' refers to beginningless (anadi) discrimination (vikalpa). 'Conditioning influence' (熏緣) refers to the discrimination arising from the mind's perception of various cognitive realms (識境). 'Cessation of continuity' means the cessation of the flow (流注). The continuity of consciousness (識) has causes and conditions (因緣). If these causes and conditions cease, then continuity ceases. 'Cause' refers to beginningless discrimination, and 'condition' refers to the perceived and discriminated realms of one's own mind. Beginningless discrimination is also known as fundamental ignorance (根本無明).

Mahamati (name of a Bodhisattva), for example, a lump of clay and dust particles are neither different nor not different. Gold and ornaments made of gold are also like this. Mahamati (name of a Bodhisattva), if a lump of clay and dust particles were different, then the lump would not be made of the particles, but in reality, it is made of them, so they cannot be said to be different. If the lump of clay and dust particles were exactly the same, then there should be no distinction between them. This analogy illustrates the relationship between the evolving consciousness (轉識) and the storehouse consciousness (藏識) as neither one nor different, precisely to reveal that the true nature of the storehouse consciousness is imperishable. This can be considered the key point of this sutra. What is meant by 'the mind spoken of by the Buddha' is probably this. The lump of clay is analogous to the evolving consciousness, and the dust particles are analogous to the storehouse consciousness. The storehouse consciousness is real, and the evolving consciousness is illusory. The lump of clay is made of dust particles, and their essence is the same, so they cannot be said to be different. If the lump of clay and dust particles were exactly the same, then there would be no distinction, so it cannot be said that they are not different. This illustrates the principle of arising from the true to the illusory, and the manifestation of the true when the illusory ceases. The analogy of gold and ornaments is similar, and then this principle is applied to the Dharma.

Just like this, Mahamati (name of a Bodhisattva), if the evolving consciousness and the true nature of the storehouse consciousness were different, then the storehouse consciousness would not be the 'cause' of the evolving consciousness. If they were not different, then when the evolving consciousness ceases, the storehouse consciousness should also cease, but the true nature of the storehouse consciousness is actually imperishable. This explains the principle that the Dharma is neither one nor different. If the various evolving consciousnesses and the storehouse consciousness were different, then when the wind of ignorance (無明) stirs, the essence of the storehouse consciousness should not change with conditions, and it would fall into eternalism (常見). However, the storehouse consciousness is the 'cause' of good and bad, and it does change with conditions. If they were not different, then when the evolving consciousness ceases, the storehouse consciousness should also cease, and it would fall into annihilationism (斷見). However, the true nature of the storehouse consciousness ultimately cannot be annihilated. It is probably because the self-nature pure mind of sentient beings, due to the disturbance of the wind of ignorance, the mind and ignorance together have no form, and they are inseparable, but the mind is not of a moving nature. If ignorance ceases, continuity also ceases, but the nature of wisdom (智性) is not destroyed.

Therefore, Mahamati (name of a Bodhisattva), it is not the cessation of the self-nature true consciousness.

但業相滅。若自真相識滅者。藏識則滅。大慧。藏識滅者。若不異外道斷見論議　此明真妄滅不滅所以也。上言轉識滅藏識不滅。已顯其非異非不異。猶恐大慧未達深意。故復告云。真相不滅但業相滅。蓋真是不變之性。本離生滅。業是無明虛妄之相。故有生滅。既反妄歸真。則妄滅而真不滅也。真若有滅。何異外道斷見論議。論議即戲論。謂外道不實言教也。

大慧。彼諸外道作如是論。謂攝受境界滅。識流注亦滅。若識流注滅者。無始流注應斷。大慧。外道說流注生因非眼識色明集會而生更有異因。大慧。彼因者說言。若勝妙若士夫。若自在若時若微塵　外道之論不出斷常二見。所謂攝受境界滅。則識流注亦滅者。此計斷也。攝受境界者。謂心識所取之塵境也。內教謂流注滅者。蓋言其相滅耳。而性未嘗滅也。外道言滅是為斷滅。豈知流注識性出於無始藏識也哉。彼又言。流注生因非眼識色明四緣和合而生。以為別有異因。異因者。若勝妙即勝性。是生梵天之天主也。若士夫亦名丈夫。即十六知見之一。神我之別名也。自在謂大自在天也。及計時節微塵等。為能生者。外道所計生因皆此類也。

複次大慧。有七種性自性。所謂集性。自性性。自性相性。自性大種性。自性因性。自性緣性。自性成性自

【現代漢語翻譯】現代漢語譯本但業相（karma-appearance）滅。若自真相識滅者，藏識（Ālaya-vijñāna）則滅。大慧（Mahāmati），藏識滅者，若不異外道斷見論議？此明真妄滅不滅所以也。上言轉識（transforming consciousness）滅藏識不滅，已顯其非異非不異。猶恐大慧未達深意，故復告云：真相不滅但業相滅。蓋真是不變之性，本離生滅；業是無明虛妄之相，故有生滅。既反妄歸真，則妄滅而真不滅也。真若有滅，何異外道斷見論議？論議即戲論，謂外道不實言教也。

大慧，彼諸外道作如是論，謂攝受境界滅，識流注亦滅。若識流注滅者，無始流注應斷。大慧，外道說流注生因非眼識色明**而生，更有異因。大慧，彼因者說言：若勝妙若士夫，若自在若時若微塵。外道之論不出斷常二見。所謂攝受境界滅，則識流注亦滅者，此計斷也。攝受境界者，謂心識所取之塵境也。內教謂流注滅者，蓋言其相滅耳，而性未嘗滅也。外道言滅是為斷滅，豈知流注識性出於無始藏識也哉。彼又言，流注生因非眼識色明四緣和合而生，以為別有異因。異因者，若勝妙即勝性，是生梵天之天主也。若士夫亦名丈夫，即十六知見之一，神我之別名也。自在謂大自在天（Maheśvara）也。及計時節微塵等，為能生者，外道所計生因皆此類也。

複次大慧，有七種性自性，所謂集性，自性性，自性相性，自性大種性，自性因性，自性緣性，自性成性自

【English Translation】 English version But the karma-appearance (karma-appearance) ceases. If the self-true-consciousness ceases, then the Ālaya-vijñāna (storehouse consciousness) ceases. Mahāmati (great wisdom), if the Ālaya-vijñāna ceases, how is it different from the nihilistic doctrines of the heretics? This explains the reason why the true and the false cease or do not cease. Above, it was said that the transforming consciousness ceases but the Ālaya-vijñāna does not cease, which has already shown that they are neither different nor not different. Still fearing that Mahāmati has not understood the profound meaning, it is further told that the true-appearance does not cease, but only the karma-appearance ceases. For the true is the unchanging nature, originally free from arising and ceasing; karma is the appearance of ignorance and illusion, so it has arising and ceasing. Since returning from illusion to truth, the illusion ceases but the truth does not cease. If the truth were to cease, how would it be different from the nihilistic doctrines of the heretics? Doctrines are mere sophistry, referring to the untrue teachings of the heretics.

Mahāmati, those heretics make such arguments, saying that when the perceived realm ceases, the stream of consciousness also ceases. If the stream of consciousness ceases, then the beginningless stream should be cut off. Mahāmati, the heretics say that the cause of the stream's arising is not the combination of eye-consciousness, form, light, and [something missing in the original text], but there is another different cause. Mahāmati, those causes they speak of are: either Supreme Being, or Purusha (person), or Maheśvara (the great lord), or time, or atoms. The heretics' arguments do not go beyond the two views of annihilation and permanence. The so-called cessation of the perceived realm, and thus the cessation of the stream of consciousness, is a calculation of annihilation. The perceived realm refers to the objects of the dust realm taken by the mind-consciousness. The inner teaching says that the cessation of the stream is merely the cessation of its appearance, but its nature never ceases. The heretics say that cessation is annihilation, how do they know that the nature of the stream of consciousness comes from the beginningless Ālaya-vijñāna? They also say that the cause of the stream's arising is not the combination of eye-consciousness, form, light, and the four conditions, but they believe there is another different cause. The different cause is either Supreme Being, which is the chief of the Brahma heaven. Purusha is also called 'man', which is one of the sixteen knowledges, another name for the self. Maheśvara refers to the great Maheśvara. And time, seasons, atoms, etc., are the ones that can produce. The causes of arising calculated by the heretics are all of this kind.

Furthermore, Mahāmati, there are seven kinds of nature-self-nature, namely, the nature of aggregation, self-nature-nature, self-nature-appearance-nature, self-nature-great-element-nature, self-nature-cause-nature, self-nature-condition-nature, self-nature-accomplishment-nature

性　此七種自性名義。或約妄釋是凡非聖。恐非經意。如下文云。此是三世如來性自性第一義心。又曰。凡夫無性自性。豈非性義是聖非凡耶。故當約聖釋。於七中前六不出因果。謂集性自性即萬善聚集因也。由集因故有性有相。性內而相外也。大種自性者。謂四大種果也。大種本通凡聖。今約聖報。所謂色常等。常謂真常。即法性五陰果。故有因有緣因親而緣疏也。因果所成者。成成自性也。即後文第一義心也。

複次大慧。有七種第一義。所謂心境界。慧境界。智境界。見境界。超二見境界。超子地境界。如來自到境界　言境界者入楞伽云。所行即所行境界。而有通別之異。前六種通於菩薩及佛。自到境界。第七種唯屬於佛。心境界者。即心所造詣第一義處也。心能發慧。慧力既勝則成智用。智用既成則正見現前。正見現前則超斷常二見。乃至超越菩薩境界。至如來自到境界也。

大慧。此是過去未來現在。諸如來應供等正覺。性自性第一義心　此總結自性第一義。心是佛所證。

以性自性第一義心。成就如來世間出世間出世間上上法　自此以下明如來依自性第一義成就自行化他德用也。成就世間者。示同人法而化他也。出世間者通三乘也。出世間上上法者。惟佛與佛能究竟也。

聖慧

【現代漢語翻譯】現代漢語譯本性：這七種自性的名稱和意義，如果按照虛妄來解釋，就成了凡夫而不是聖人，恐怕不符合經文的原意。如下文所說：『這是過去、未來、現在諸如來的性自性第一義心。』又說：『凡夫沒有性自性。』難道不是說性自性的意義是聖人而非凡夫嗎？所以應當按照聖人的境界來解釋。在這七種自性中，前六種不出因果的範疇。所謂集性自性，就是萬善聚集的因。由於聚集了這些因，所以有性和有相，性是內在的，相是外在的。大種自性，指的是四大種的果。大種本來貫通凡夫和聖人，現在按照聖人的果報來說，就是所謂的色常等。常指的是真常，也就是法性五陰的果。所以有因有緣，因是親近的，緣是疏遠的。因果所成就的，就是成成自性，也就是後文所說的第一義心。

複次，大慧（Mahamati）。有七種第一義，分別是心境界、慧境界、智境界、見境界、超二見境界、超子地境界、如來自到境界。所謂境界，在《入楞伽經》中說：『所行即所行境界。』而有共通和特別的區別。前六種境界共通於菩薩和佛，自到境界，第七種境界只屬於佛。心境界，就是心所造詣的第一義處。心能啓發智慧，智慧的力量強大就能成就智用，智用成就就能顯現正見，正見顯現就能超越斷常二見，乃至超越菩薩的境界，到達如來自到境界。

大慧（Mahamati），這就是過去、未來、現在，諸如來應供等正覺的性自性第一義心。這裡總結了性自性第一義，心是佛所證悟的。

以性自性第一義心，成就如來世間、出世間、出世間上上法。從這裡以下說明如來依靠自性第一義成就自行化他的德用。成就世間法，是示現和凡人相同的方法來教化他們。出世間法，貫通聲聞、緣覺、菩薩三乘。出世間上上法，只有佛與佛才能究竟。

聖慧

【English Translation】 English version Nature: These seven kinds of self-natures, names, and meanings, if explained according to delusion, become ordinary beings instead of sages, which I fear does not accord with the meaning of the sutra. As the following text says: 'This is the self-nature first principle mind of the Tathagatas (Tathagata) of the past, future, and present.' It also says: 'Ordinary beings do not have self-nature.' Does this not mean that the meaning of self-nature is for sages and not ordinary beings? Therefore, it should be explained according to the realm of sages. Among these seven self-natures, the first six do not go beyond the scope of cause and effect. The so-called 'accumulation self-nature' is the cause of the accumulation of all good deeds. Because of the accumulation of these causes, there is nature and there is form; nature is internal, and form is external. The 'great elements self-nature' refers to the fruit of the four great elements. The great elements originally pervade ordinary beings and sages, but now they are discussed according to the retribution of sages, which is the so-called 'eternity of form,' etc. 'Eternity' refers to true eternity, which is the fruit of the five skandhas (skandha) of Dharma-nature. Therefore, there is cause and there is condition; cause is close, and condition is distant. What is accomplished by cause and effect is 'accomplishment self-nature,' which is the first principle mind mentioned later.

Furthermore, Mahamati (Mahamati), there are seven kinds of first principles, namely, the realm of mind, the realm of wisdom, the realm of knowledge, the realm of vision, the realm of transcending the two views, the realm of transcending the Bodhisattva (Bodhisattva) stage, and the realm of self-attainment of the Tathagata (Tathagata). The so-called 'realm,' in the Lankavatara Sutra (Lankavatara Sutra), it says: 'What is practiced is the realm of practice.' And there are common and special differences. The first six realms are common to Bodhisattvas and Buddhas, but the realm of self-attainment, the seventh realm, belongs only to the Buddha. The 'realm of mind' is the first principle place attained by the mind. The mind can inspire wisdom, and when the power of wisdom is strong, it can accomplish the function of knowledge. When the function of knowledge is accomplished, right view can appear. When right view appears, it can transcend the two views of permanence and annihilation, and even transcend the realm of Bodhisattvas, reaching the realm of self-attainment of the Tathagata.

Mahamati (Mahamati), this is the self-nature first principle mind of the Tathagatas (Tathagata), worthy of offerings, perfectly enlightened ones of the past, future, and present. This summarizes the self-nature first principle; the mind is what the Buddha has realized.

With the self-nature first principle mind, the Tathagata (Tathagata) accomplishes the worldly, supramundane, and supreme supramundane dharmas (dharma). From here onwards, it explains how the Tathagata relies on the self-nature first principle to accomplish the virtues of self-cultivation and benefiting others. Accomplishing worldly dharmas is to show the same methods as ordinary people to teach them. Supramundane dharmas pervade the three vehicles of Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), and Bodhisattvas (Bodhisattva). The supreme supramundane dharmas can only be ultimately realized by Buddhas.

Holy Wisdom

眼入自共相建立。如所建立不與外道論惡見共　聖慧眼者佛知佛見也。自相者自證之法也。共相者化他之法也。由自悟入佛之知見建立種種法門。令諸眾生依法修行。亦皆悟入佛之知見。然所建立法門皆是全體起用。故不同外道戲論邪見也。

大慧。云何外道論惡見共。所謂自境界妄想見。不覺識自心所現。分齊不通　外道修行亦發邪慧。所見境界不知惟心發現。妄自分別有無故。言妄想見也。言分齊不通者。謂所現境界之相。不能通達也。

大慧。愚癡凡夫性。無性自性第一義。作二見論　凡夫無性自性第一義者。迷而不知非實無也。以其迷故。於此性義非有非無中。起有無二見戲論也。

複次大慧。妄想三有苦滅。無知愛業緣滅。自心所現幻境隨見今當說　三有者。欲界色界無色界。言有者。生死不亡也。苦即生死苦也。無知是無明。愛是思惑。業緣是善惡業緣。此生死煩惱業緣。即苦惑業三道。皆是自心所現虛幻之境。若能了達如幻。則諸境自滅。如入楞伽云。若了境如幻自心所現。則滅妄相三有苦及無知愛業緣。

大慧。若有沙門婆羅門。欲令無種有種因果現。及事時住。緣陰界入生住。或言生已滅　沙門此云勤息。謂勤修眾善止息諸惡。婆羅門此云凈行。此段言二眾起有無見過同

【現代漢語翻譯】現代漢語譯本眼識的生起依賴於自相和共相的建立。這種建立不同於外道的邪論和惡見。『聖慧眼』（Arya-jnana-caksu）指的是佛的智慧和見解。『自相』（svalaksana）指的是自我證悟的法。『共相』（samanya-laksana）指的是教化他人的法。通過自我領悟，證入佛的知見，從而建立種種法門，使眾生依法修行，也能領悟佛的知見。然而，所建立的法門都是全體起用，因此不同於外道的戲論和邪見。

大慧（Mahamati），什麼是與外道共有的邪論和惡見？就是對外道自身境界的虛妄分別和執著，不能覺察到所見之境是自心顯現，因此對所見境界的理解不通達。外道修行也能生起邪慧，但他們所見的境界，卻不知是唯心所現，虛妄地分別有和無，所以說是虛妄分別的見解。『分齊不通』指的是對外道所顯現境界的體相，不能通達。

大慧（Mahamati），愚癡的凡夫對於『性』（svabhava）、『無性』（nihsvabhava）、『自性』（prakrti）和『第一義』（paramartha）這些概念，會產生有和無的二元對立的論斷。凡夫對於『無性』、『自性』和『第一義』，因為迷惑而不知它們並非真實不存在。正因為迷惑，所以對於這『性』的意義，在非有非無之間，生起有和無的二元對立的戲論。

複次，大慧（Mahamati），因為虛妄分別，三有（trai-dhatu）的苦才能止滅；因為無知，愛和業的因緣才能止滅。現在我將要講述自心所顯現的如幻境界。『三有』指的是欲界（kama-dhatu）、色界（rupa-dhatu）和無色界（arupa-dhatu）。說『有』，是因為生死不滅。苦就是生死的苦。無知就是無明（avidya）。愛就是思惑（trsna）。業緣就是善惡業的因緣。這生死煩惱的業緣，也就是苦、惑、業三道，都是自心所顯現的虛幻之境。如果能夠了達一切如幻，那麼諸境自然止滅。如《入楞伽經》（Lankavatara Sutra）所說：『若了境如幻，自心所現，則滅妄相，三有苦及無知愛業緣。』

大慧（Mahamati），如果有沙門（sramana）或婆羅門（brahmana），想要使無種生出有種的因果，以及事物在時間中的存在，緣于陰（skandha）、界（ayatana）、入（dhatu）的生和住，或者說生已滅。『沙門』，意為勤息，指的是勤修眾善，止息諸惡。『婆羅門』，意為凈行。這段話是說這兩種人所起的有無之見是相同的。

【English Translation】 English version The arising of consciousness depends on the establishment of self-characteristics (svalaksana) and common characteristics (samanya-laksana). This establishment is different from the heretical theories and evil views of externalists. 'Arya-jnana-caksu' (Holy Wisdom Eye) refers to the Buddha's wisdom and insight. 'Svalaksana' refers to the Dharma of self-realization. 'Samanya-laksana' refers to the Dharma of teaching others. Through self-realization, one enters the Buddha's knowledge and insight, thereby establishing various Dharma gates, enabling all sentient beings to practice according to the Dharma and also realize the Buddha's knowledge and insight. However, all the established Dharma gates are the entire function arising, so they are different from the speculative theories and heretical views of externalists.

Mahamati, what are the heretical theories and evil views shared with externalists? It is the deluded discrimination and attachment to one's own realm, failing to realize that the perceived realm is a manifestation of one's own mind, thus the understanding of the perceived realm is not thorough. Externalists' practice can also give rise to heretical wisdom, but they do not know that the realms they see are only manifestations of their own mind, falsely discriminating between existence and non-existence, so it is said to be deluded discrimination. 'Not thorough' refers to the inability to thoroughly understand the nature of the realms manifested by externalists.

Mahamati, foolish ordinary people will generate dualistic arguments of existence and non-existence regarding the concepts of 'svabhava' (nature), 'nihsvabhava' (no-nature), 'prakrti' (self-nature), and 'paramartha' (ultimate meaning). Ordinary people, due to delusion, do not know that 'nihsvabhava', 'prakrti', and 'paramartha' are not truly non-existent. Precisely because of delusion, they generate dualistic speculative theories of existence and non-existence regarding the meaning of this 'nature', between non-existence and existence.

Furthermore, Mahamati, because of deluded discrimination, the suffering of the three realms (trai-dhatu) can be extinguished; because of ignorance (avidya), the causes and conditions of love (trsna) and karma can be extinguished. Now I will explain the illusory realms manifested by one's own mind. 'Three realms' refers to the kama-dhatu (desire realm), rupa-dhatu (form realm), and arupa-dhatu (formless realm). Saying 'existence' is because birth and death do not cease. Suffering is the suffering of birth and death. Ignorance is avidya. Love is trsna. Karma is the causes and conditions of good and evil karma. These karmic conditions of birth, death, and affliction, which are the three paths of suffering, affliction, and karma, are all illusory realms manifested by one's own mind. If one can realize that everything is like an illusion, then all realms will naturally cease. As the Lankavatara Sutra says: 'If one realizes that the realm is like an illusion, manifested by one's own mind, then the deluded appearances, the suffering of the three realms, and the causes and conditions of ignorance, love, and karma will be extinguished.'

Mahamati, if there are sramanas (ascetics) or brahmanas (priests) who want to make the cause and effect of having a seed arise from no seed, and the existence of things in time, arising and abiding based on the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), or say that they cease after arising. 'Sramana' means diligent cessation, referring to diligently cultivating all good deeds and ceasing all evils. 'Brahmana' means pure conduct. This passage says that the views of existence and non-existence held by these two groups are the same.

外道。無種者計自然性也。有種者計此身從微塵生從世性生也。以此為因欲令成果。故云因果現也。及計依事物時節而住。或緣五陰十八界十二入等所生而住。此常見也。或言生已即滅。此斷見也。

大慧。彼若相續若事若生若有若涅槃若道若業若果若諦破壞斷滅論。所以者何。以此現前不可得及見始非分故　若相續謂因果相續。若事謂事物。若生謂陰界入等生。若有謂如上諸法實。是有者。則顯涅槃等四諦之法皆無也。乃成其破壞斷滅之論。且涅槃與道。是出世間之法。若業緣若苦果。是世間之法。此云四諦。是佛所說真俗法門。彼以為無。成斷滅論故。復徴釋其義云以此現前四諦之法。彼皆以為實無。於我見最初起處。計有計無皆是邪見。非解脫正因之分故也。

大慧。譬如破瓶不作瓶事。亦如焦種不作牙事　設此二喻以明外道斷見。初喻無果。無果則無因也。次喻無因。無因則無果也。

如是大慧。若陰界入性。已滅今滅當滅。自心妄想見無因故。彼無次第生　若謂五陰十八界十二入已滅。則是無因。今滅則是無果。當滅則復無因。以是推之皆是自心妄想所見。彼因既無則無次第相續生矣。

大慧。若復說無種有種識三緣合生者。龜應生毛沙應出油。汝宗則壞違決定義。有種無種說有

【現代漢語翻譯】現代漢語譯本：外道認為，沒有種子（無種）的人，就歸結于自然而然的性質（自然性）；有種子（有種）的人，就認為這個身體是從微塵產生，或者從世間本性產生。他們以此為原因，想要得到結果，所以說因果是顯現的。以及他們認為依靠事物和時節而存在，或者依靠五陰（色、受、想、行、識，構成個體經驗的五個要素）、十八界（六根、六塵、六識，感官、對像和意識的組合）和十二入（六根、六塵，感官和對像）等所生而存在。這是常見的常見（認為事物永恒不變的錯誤見解）。或者說生起之後就立即滅亡，這是斷見（認為事物徹底消失的錯誤見解）。大慧（Mahamati，人名）。如果他們破壞和斷滅相續、事物、生、有、涅槃（Nirvana，解脫）、道、業、果、諦（Satya，真理）等理論，原因是什麼呢？因為這些在眼前是不可得的，並且最初的見解就是錯誤的。相續是指因果相續；事物是指具體的事物；生是指陰、界、入等的產生；有是指如上所說的諸法是真實存在的。如果認為這些法是真實存在的，那麼就表明涅槃等四諦之法都是不存在的，這樣就構成了破壞斷滅的理論。而且涅槃和道是出世間的法，業緣和苦果是世間的法。這裡說的四諦是佛所說的真俗法門。他們認為這些都不存在，就構成了斷滅論。進一步解釋其中的含義說，因為他們認為眼前這四諦之法實際上是不存在的，在我見最初生起的地方，認為有或者認為無都是邪見，不是解脫的正確原因。大慧。譬如打破的瓶子不能再做瓶子的事情，也像燒焦的種子不能再發芽一樣。用這兩個比喻來說明外道的斷見。第一個比喻是沒有結果，沒有結果就沒有原因；第二個比喻是沒有原因，沒有原因就沒有結果。大慧。如果說陰、界、入的自性已經滅、現在滅、將來滅，這是因為自心的妄想，認為沒有原因。這樣，它們就不會有次第地產生。如果認為五陰、十八界、十二入已經滅亡，那就是沒有原因；現在滅亡，那就是沒有結果；將來滅亡，那就是又沒有原因。這樣推論，都是自心妄想所見。既然原因不存在，就不會有次第相續地產生了。大慧。如果又說無種和有種的識（Vijnana，意識）通過三種因緣聚合而產生，那麼烏龜就應該長毛，沙子就應該出油。你的宗義就會崩潰，違背了決定的定義。有種和無種的說法存在。

【English Translation】 English version: Heretics. Those who believe in 'no seed' (no cause) adhere to naturalism (natural properties). Those who believe in 'seed' (cause) believe that this body arises from minute particles or from the nature of the world. They use this as a cause, desiring to achieve a result, hence they speak of cause and effect as manifest. And they believe in dwelling based on things and seasons, or dwelling based on what arises from the five skandhas (form, feeling, perception, mental formations, consciousness, the five aggregates that constitute individual experience), the eighteen dhatus (six sense organs, six sense objects, six consciousnesses, the elements of sensory experience), and the twelve ayatanas (six sense organs, six sense objects, the bases of sensory experience). This is the common eternalist view (the mistaken view that things are permanent and unchanging). Or they say that after arising, they immediately cease. This is the annihilationist view (the mistaken view that things are completely destroyed). Mahamati (name of a person). If they destroy and annihilate the theories of continuity, things, birth, existence, Nirvana (liberation), the path, karma, result, and Truth (Satya, reality), what is the reason? It is because these are unattainable in the present, and their initial view is incorrect. Continuity refers to the continuity of cause and effect; things refer to concrete objects; birth refers to the arising of skandhas, dhatus, and ayatanas; existence refers to the reality of the aforementioned dharmas. If they believe that these dharmas are real, then it indicates that the four Noble Truths, including Nirvana, do not exist, thus forming a theory of destruction and annihilation. Moreover, Nirvana and the path are transcendental dharmas, while karmic causes and suffering results are worldly dharmas. The four Noble Truths mentioned here are the true and conventional teachings spoken by the Buddha. They believe that these do not exist, thus forming an annihilationist theory. Further explaining the meaning, it is because they believe that the four Noble Truths before them are actually non-existent. In the place where self-view initially arises, believing in existence or non-existence are both wrong views, not the correct cause of liberation. Mahamati. It is like a broken bottle cannot perform the function of a bottle, and like a burnt seed cannot sprout. These two metaphors are used to illustrate the annihilationist view of heretics. The first metaphor is without result, and without result there is no cause; the second metaphor is without cause, and without cause there is no result. Mahamati. If the nature of skandhas, dhatus, and ayatanas is said to have ceased, is ceasing now, and will cease in the future, it is because of the mind's delusion, believing that there is no cause. Thus, they will not arise in sequence. If it is believed that the five skandhas, eighteen dhatus, and twelve ayatanas have ceased, then there is no cause; if they are ceasing now, then there is no result; if they will cease in the future, then there is again no cause. Reasoning in this way, it is all seen by the mind's delusion. Since the cause does not exist, there will be no sequential continuous arising. Mahamati. If it is further said that consciousness (Vijnana, awareness) with 'no seed' and 'seed' arises through the aggregation of three conditions, then turtles should grow hair and sand should produce oil. Your doctrine will collapse, violating the definitive definition. The statement of 'seed' and 'no seed' exists.

如是過。所作事業悉空無義　此重複破外道轉計也。上惟計有計無。為生法之因既被斥矣。若復計有無與識三緣和合而生者。亦無是理。故說喻以曉之。龜既不能生毛。沙既不能出油。則所計義墮。故云汝宗則壞。以其違背大乘決定之義故也。外計以有無二見為本。故總斥云有如是過。既無其本則所作事業因果。皆無實義也。

大慧。彼諸外道說有三緣合生者。所作方便因果自相。過去未來現在。有種無種相從本已來成事。相承覺想地轉。自見過習氣。作如是說　上止言彼說三緣為能生之因。未言其所作之事。所作者何。若方便若因果若自相通乎三世。方便者。外道教法也。因果者。依彼教所修因果也。自相者。自心所現之相也。此三世之事。自其近者言之。若探其本而有無二種之相。相承覺想地轉。所謂八萬劫前。冥初生覺覺生性性生地。次第轉生二十五諦。皆由自己邪見過患熏習餘氣。作如是說也。

如是大慧。愚癡凡夫惡見所害。邪曲迷醉無智。妄稱一切智說　愚癡凡夫亦是外道。由著惡見邪見迷無所知。自以為智立教誨人。故妄稱一切智說也。

大慧。若復諸餘沙門婆羅門。見離自性浮雲火輪揵闥婆城無生幻焰水月及夢。內外心現妄想。無始虛偽不離自心。妄想因緣滅盡。離妄想說所說觀

【現代漢語翻譯】現代漢語譯本：像這樣，所作的事業全都落空毫無意義——這是重複破斥外道的錯誤見解。上面僅僅是計較『有』或『無』，作為產生諸法的起因已經被駁斥了。如果又計較『有』、『無』與『識』這三種因緣和合而產生諸法，也是沒有道理的。所以用比喻來使人明白這個道理：烏龜既然不能生毛，沙子既然不能榨出油，那麼所計較的義理就墮落了，所以說『你的宗義就壞了』，因為它違背了大乘決定的義理。外道的計較以『有』、『無』二見為根本，所以總的駁斥說『有像這樣的過失』。既然沒有根本，那麼所作的事業因果，都沒有真實的意義。

大慧（Mahamati，菩薩名）。那些外道說有三種因緣和合而產生諸法，他們所作的方便、因果、自相，貫通過去、未來、現在。有『種』或『無種』之相，從根本以來成就諸事，相承的覺想，地轉，自己所見的過患習氣，像這樣說——上面只是說他們認為三種因緣是能產生諸法的起因，沒有說他們所作的事情。所作的事情是什麼呢？就是方便、因果、自相，貫通三世。方便，是外道的教法。因果，是依照他們的教法所修的因果。自相，是自己心中所顯現的相。這三世的事情，從近處來說，如果探究它的根本，就有『有』、『無』兩種相，相承的覺想，地轉，所謂八萬劫前，冥初生覺，覺生性，性生地，次第轉生二十五諦，都是由於自己邪見的過患熏習的餘氣，像這樣說的。

像這樣，大慧。愚癡的凡夫被惡見所害，邪曲、迷惑、沉醉而沒有智慧，妄自稱說自己是一切智者——愚癡的凡夫也是外道，由於執著惡見、邪見而迷惑無知，自以為有智慧而創立教法教誨他人，所以妄自稱說自己是一切智者。

大慧。如果還有其他的沙門（Sramana，出家修道者）、婆羅門（Brahmana，印度教祭司），見到遠離自性的浮雲、火輪、揵闥婆城（Gandharva-pura，海市蜃樓）、無生、幻焰、水月以及夢境，內外的心所顯現的虛妄想像，無始以來的虛偽不離自心，虛妄想像的因緣滅盡，遠離虛妄想像，宣說所觀察到的境界。

【English Translation】 English version: Thus it is. All deeds done are empty and meaningless – this is a repeated refutation of the heretics' perverted views. Above, they merely argue about 'existence' or 'non-existence,' and their view of these as the cause of the arising of all dharmas has already been refuted. If they further argue that 'existence,' 'non-existence,' and 'consciousness' are the three conditions that combine to produce all dharmas, this is also unreasonable. Therefore, an analogy is used to make this principle clear: just as a tortoise cannot grow hair, and sand cannot yield oil, so too does their argued meaning fall apart. Therefore, it is said, 'Your doctrine is ruined,' because it contradicts the definitive meaning of the Mahayana. The heretics' arguments are based on the two views of 'existence' and 'non-existence,' so it is generally refuted by saying, 'There are such faults.' Since there is no root, all deeds done, their causes and effects, have no real meaning.

Mahamati (a Bodhisattva's name). Those heretics say that three conditions combine to produce all dharmas, and their practices, causes and effects, and self-characteristics pervade the past, future, and present. The aspects of 'having seeds' or 'not having seeds,' from the very beginning, accomplish all things, the continuous awareness and thought, the turning of the earth, and the habitual tendencies of their own views, they speak in this way – Above, it was only said that they consider three conditions to be the cause of the arising of all dharmas, but it was not said what they do. What do they do? They do practices, causes and effects, and self-characteristics, pervading the three times. Practices are the heretics' teachings. Causes and effects are the causes and effects cultivated according to their teachings. Self-characteristics are the characteristics manifested by their own minds. These things of the three times, speaking from the near perspective, if one explores their root, there are two aspects of 'existence' and 'non-existence,' continuous awareness and thought, the turning of the earth, so-called eighty thousand kalpas ago, from the initial darkness arose awareness, from awareness arose nature, from nature arose earth, gradually giving rise to the twenty-five Tattvas, all due to the residual influence of their own perverted views, they speak in this way.

Like this, Mahamati. Foolish ordinary people are harmed by evil views, perverse, deluded, and intoxicated without wisdom, falsely claiming to be all-knowing – Foolish ordinary people are also heretics, because they are attached to evil views and perverted views, deluded and ignorant, thinking themselves wise and establishing teachings to instruct others, so they falsely claim to be all-knowing.

Mahamati. If there are other Sramanas (ascetics) and Brahmanas (Hindu priests) who see fleeting clouds, fire wheels, Gandharva-puras (mirages), non-arising, illusory flames, reflections of the moon in water, and dreams as being apart from self-nature, the illusory thoughts manifested by the inner and outer minds, the falseness from beginningless time not separate from their own minds, the causes and conditions of illusory thoughts extinguished, separated from illusory thoughts, and speak of what they have observed.

所觀受用建立身之藏識。于識境界攝受及攝受者不相應。無所有境界離生住滅。自心起隨入分別　此明佛法正說即廣前說所現幻境也。見離自性者。謂見一切法悉離自生性執亦離他生共生無因生性執。今總略云自性。以離性執故無生也。譬之如空中雲。如旋火輪。如尋香城。如幻如焰如水中月如夢所見。與幻境一也。若達此幻境本無內外。見有內外然從無始妄想虛偽所成。是不離自心。自心性離則妄想因緣滅盡。此即妄想三有苦果滅也。以及能說所說能觀所觀。至於受用建立身之藏識。一切皆離言于識境界攝受者。境界即六塵。攝受即六根。言及攝受者。即六識也。言不相應者。由了識境空寂則無待對。豈復有生住滅。然後藏識自心得起。隨入一切境界。以正智分別無不可也。

大慧彼菩薩不久當得生死涅槃平等大悲巧方便無開發方便。大慧。彼於一切眾生界。皆悉如幻。不勤因緣。遠離內外境界。心外無所見。次第隨入無相處。次第隨入從地至地三昧境界　法界平等本無生滅。迷之為生死。悟之為涅槃。迷悟雖殊理常平等。菩薩修行自淺至深。故云不久當得生死涅槃平等。此自證也。自證既理起用化他運大悲心。施設善巧方便誘接群生。使其修無作行開發本性。言無開發方便者。即無功用行也。理雖人人本具

【現代漢語翻譯】現代漢語譯本所觀察、受用、建立身體的藏識（Alaya-vijñāna，儲存一切種子識的根本識）。對於識的境界，能攝受和所攝受二者是不相應的。無所有境界，遠離生住滅。自心生起，隨之進入分別。這說明佛法正說，即是廣義地說明前面所呈現的幻境。見到遠離自性，是指見到一切法都遠離自生之性執，也遠離他生、共生、無因生之性執。現在總括地簡略說為自性，因為遠離了性執，所以無生。譬如空中的云，如旋轉的火輪，如尋香城（Gandharva-nagara，海市蜃樓），如幻術，如火焰，如水中的月亮，如夢中所見，與幻境是一樣的。如果通達此幻境本來沒有內外，見到有內外，然而都是從無始以來的妄想虛偽所造成的，是不離自心的。自心之性遠離，那麼妄想因緣就滅盡了。這就是妄想、三有（Triloka，欲界、色界、無色界）苦果的滅除。以及能說和所說，能觀和所觀，至於受用、建立身體的藏識，一切都離言。說到對於識的境界的攝受，境界就是六塵（色、聲、香、味、觸、法），攝受就是六根（眼、耳、鼻、舌、身、意）。說到能攝受者，就是六識（眼識、耳識、鼻識、舌識、身識、意識）。說到不相應，是因爲了解識境空寂，就沒有對待，哪裡還有生住滅？然後藏識自心得起，隨之進入一切境界，用正智分別，沒有不可以的。大慧（Mahamati，人名），那些菩薩不久將證得生死涅槃平等，大悲巧方便，無開發方便。大慧，他們對於一切眾生界，都看作如幻，不勤于因緣，遠離內外境界，心外無所見，次第隨之進入無相處，次第隨之進入從地至地三昧境界。法界平等，本來沒有生滅，迷惑就是生死，覺悟就是涅槃。迷惑和覺悟雖然不同，道理常常是平等的。菩薩修行從淺到深，所以說不久將證得生死涅槃平等。這是自證。自證之後，理起用，化他，運用大悲心，施設善巧方便，誘導接引眾生，使他們修無作行，開發本性。說到無開發方便，就是無功用行。道理雖然人人本具。

【English Translation】 English version The Alaya-vijñāna (storehouse consciousness) that observes, enjoys, and establishes the body. Regarding the realm of consciousness, the receiver and the received are not in correspondence. The realm of non-existence is apart from arising, abiding, and ceasing. The mind arises and follows along with discriminations. This clarifies the correct teaching of the Buddha-dharma, which broadly explains the illusory realms presented earlier. Seeing the absence of self-nature means seeing that all dharmas are apart from the self-arising nature, and also apart from the other-arising, co-arising, and causeless-arising natures. Now, it is summarized as self-nature, because being apart from the clinging to nature, there is no arising. It is like clouds in the sky, like a revolving fire wheel, like a Gandharva-nagara (mirage), like an illusion, like a flame, like the moon in water, like what is seen in a dream, which are the same as illusory realms. If one understands that these illusory realms originally have no inside or outside, and that seeing inside and outside is merely the result of beginningless delusion and fabrication, then it is not apart from one's own mind. When the nature of one's own mind is detached, then the causes and conditions of delusion are extinguished. This is the extinction of delusion and the suffering of the three realms (Triloka). And as for the speaker and the spoken, the observer and the observed, and even the Alaya-vijñāna that enjoys and establishes the body, all are beyond words. Regarding the reception of the realm of consciousness, the realm is the six sense objects (form, sound, smell, taste, touch, dharma), and the reception is the six sense organs (eye, ear, nose, tongue, body, mind). Speaking of the receiver, it is the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). Speaking of non-correspondence, it is because understanding the emptiness and stillness of the realm of consciousness means there is no opposition, so how could there be arising, abiding, and ceasing? Then the Alaya-vijñāna arises from one's own mind and follows along into all realms, and there is nothing that cannot be discriminated with correct wisdom. Mahamati (name of a person), those Bodhisattvas will soon attain the equality of Samsara and Nirvana, skillful means of great compassion, and non-developing means. Mahamati, they regard all realms of sentient beings as illusory, do not strive for causes and conditions, are apart from inner and outer realms, see nothing outside the mind, and gradually enter the realm of no-form, gradually entering the Samadhi realms from ground to ground. The Dharma-realm is equal and originally without arising or ceasing; delusion is Samsara, and enlightenment is Nirvana. Although delusion and enlightenment are different, the principle is always equal. Bodhisattvas cultivate from shallow to deep, so it is said that they will soon attain the equality of Samsara and Nirvana. This is self-realization. After self-realization, the principle arises and is used to transform others, employing great compassion and skillful means to guide and lead sentient beings, enabling them to cultivate non-action and develop their inherent nature. Speaking of non-developing means, it is the practice of no effort. Although the principle is inherent in everyone.

。非此無功用行。則自行化他皆不成就。彼菩薩既詣此理。則了一切眾生皆如幻化。不勞作意。任運遠離內外境界諸相。唯一真心更無所見。是為入無相處。無相處即初住破無明顯法性處。次第入行向地。從地至地者。從一地至十地也。

解三界如幻。分別觀察當得如幻三昧度自心現無所有得住般若波羅蜜。舍離彼生所作方便。金剛喻三摩提。隨入如來身。隨入如如化。神通自在慈悲方便具足莊嚴。等入一切佛剎外道入處。離心意意識。是菩薩漸次轉身得如來身　上了眾生界如幻。則知心外無法。至此又了三界如幻。得如幻三昧。度越自心所現境界。不復有種種相。乃得安住智慧彼岸。言舍離彼生所作方便者。離於有生所作乃得無生無作之方便也。金剛喻者。言等覺菩薩用佛智斷最後微細無明能斷難斷故。以金剛至堅至利之物喻之。三摩提者。此云等持。即金剛後心所得之定。從此定轉入佛地。如如者。本覺之理也。恒住此理起諸變化故。能神通自在慈悲方便以為莊嚴。言入一切佛剎者。是入佛界也。言外道入處者。是入魔界也。由能究竟離心意識得無分別智普現色身三昧故也。言轉身得如來者。此總結菩薩所證之果也。

大慧。是故欲得如來隨入身者。當遠離陰界入心因緣所作方便生住滅妄想虛偽。唯

【現代漢語翻譯】現代漢語譯本：如果不是這樣，就沒有有功用的行為。那麼，無論是自己修行還是教化他人，都不能成功。那位菩薩既然領悟了這個道理，就明白一切眾生都如幻化一般，不用費力用意念，自然而然地遠離內外境界的各種表象，只有一顆真心，再也看不到其他什麼。這就是進入無相之處。無相之處就是初住位菩薩破除無明，顯現法性的地方。然後依次進入行位和向位，從地到地，就是從一地到十地。

理解三界如幻，分別觀察，就能獲得如幻三昧（Samadhi，一種禪定狀態），度過自己心中顯現的虛無境界，安住于般若波羅蜜（Prajna Paramita，智慧的彼岸）。捨棄那些有生之年的所作所為的方便法門，達到金剛喻三摩提（Vajra Samadhi，如金剛般堅固的禪定）。隨順進入如來的身，隨順進入如如（Tathata，真如實性）的變化。神通自在，慈悲方便，具足莊嚴。平等進入一切佛剎（Buddha-kshetra，佛的國土）和外道（Tirthika，非佛教的修行者）所進入的地方。遠離心、意、意識。這位菩薩逐漸轉變，獲得如來之身。

通達眾生界如幻，就知道心外沒有法。到了這裡，又通達三界如幻，獲得如幻三昧，度越自心所顯現的境界，不再有種種表象，才能安住于智慧的彼岸。所說的『捨棄那些有生之年的所作所為的方便法門』，就是離開有生之年的所作所為，才能得到無生無作的方便法門。金剛喻，是說等覺菩薩用佛的智慧斷除最後微細的無明，能夠斷除難以斷除的東西，所以用金剛這種最堅硬最鋒利的東西來比喻。三摩提，這裡叫做等持，就是等覺菩薩在金剛後心所得到的禪定。從這種禪定轉入佛地。如如，是本覺的真理。恒常安住于這個真理，生起各種變化，所以能夠神通自在，用慈悲方便來作為莊嚴。所說的『進入一切佛剎』，就是進入佛的境界。所說的『外道所進入的地方』，就是進入魔的境界。因為能夠究竟地離開心意識，得到無分別智，普遍顯現色身三昧的緣故。所說的『轉身獲得如來』，這是總結菩薩所證得的果位。

大慧（Mahamati，菩薩名）啊，所以想要得到如來隨順進入的身，應當遠離陰（Skandha，五蘊）、界（Dhatu，十八界）、入（Ayatana，十二入）這些心和因緣所造作的方便，遠離生、住、滅這些虛妄的念頭。

【English Translation】 English version: If it is not so, there are no meritorious actions. Then, neither self-cultivation nor the conversion of others can be accomplished. Since that Bodhisattva has understood this principle, he understands that all sentient beings are like illusions. Without exerting effort with intention, he naturally stays away from all appearances of internal and external realms, with only one true mind, seeing nothing else. This is entering the place of no-appearance. The place of no-appearance is where the Bodhisattva of the initial abode breaks through ignorance and reveals the nature of Dharma. Then, he successively enters the stages of practice and direction, from ground to ground, which is from the first ground to the tenth ground.

Understanding the three realms as illusory, and observing them separately, one can obtain the Illusory Samadhi (Samadhi, a state of meditation), cross over the empty realms manifested in one's own mind, and abide in Prajna Paramita (Prajna Paramita, the other shore of wisdom). Abandoning the expedient means of actions performed in this life, one attains the Vajra Samadhi (Vajra Samadhi, diamond-like firm meditation). Following and entering the body of the Tathagata, following and entering the transformations of Suchness (Tathata, the true nature of reality). With supernatural powers, unhindered, compassionate and skillful, fully adorned. Equally entering all Buddha-kshetras (Buddha-kshetra, Buddha's land) and the places entered by Tirthikas (Tirthika, non-Buddhist practitioners). Separating from mind, thought, and consciousness. This Bodhisattva gradually transforms and attains the body of the Tathagata.

Penetrating the realm of sentient beings as illusory, one knows that there is no Dharma outside the mind. Having reached this point, one further penetrates the three realms as illusory, obtains the Illusory Samadhi, and transcends the realms manifested by one's own mind, no longer having various appearances, and thus is able to abide on the other shore of wisdom. The saying 'abandoning the expedient means of actions performed in this life' means that only by leaving behind the actions performed in this life can one obtain the expedient means of no-birth and no-action. Vajra analogy means that the Bodhisattva of Equal Enlightenment uses the wisdom of the Buddha to cut off the final subtle ignorance, being able to cut off what is difficult to cut off, therefore using Vajra, the hardest and sharpest material, as an analogy. Samadhi, here called Equal Holding, is the Samadhi obtained by the Bodhisattva of Equal Enlightenment in the mind after Vajra. From this Samadhi, one transforms and enters the Buddha-ground. Suchness is the truth of original enlightenment. Constantly abiding in this truth, arising various transformations, therefore being able to have supernatural powers, unhindered, using compassion and skillful means as adornments. The saying 'entering all Buddha-kshetras' means entering the realm of the Buddha. The saying 'the places entered by Tirthikas' means entering the realm of Mara. Because one is able to ultimately leave behind mind, thought, and consciousness, and obtain non-discriminating wisdom, universally manifesting the Samadhi of the body of form. The saying 'transforming and obtaining the Tathagata' is a summary of the fruit attained by the Bodhisattva.

Mahamati (Mahamati, name of a Bodhisattva), therefore, if you wish to obtain the body of the Tathagata that follows and enters, you should stay away from the Skandhas (Skandha, five aggregates), Dhatus (Dhatu, eighteen realms), and Ayatanas (Ayatana, twelve entrances), these expedient means created by mind and conditions, and stay away from the false thoughts of arising, abiding, and ceasing.

心直進觀察。無始虛偽過。妄想習氣因三有。思惟無所有。佛地無生。到自覺聖趣。自心自在到無開發行。如隨眾色摩尼。隨入眾生微細之心。而以化身隨心量度。諸地漸次相續建立。是故大慧。自悉檀善應當修學　言欲得如來身者。必依己證之果而修因行。應遠離五陰十八界十二入種種妄心及因緣和合所作生住滅法虛妄分別。言唯心直進觀察者。謂觀諸法唯心不涉余途。直觀一念三道本無所有。言虛偽過者。煩惱道也。言習氣因者。業道也。言三有者。苦道也。於此思惟了無一法。則契佛地無生。到自覺聖趣境界。既得自心無入而不自在。故曰到無開發行。即無功用行也。菩薩至此位中隨機應現。如摩尼珠隨色而轉。以微細智。入眾生微細之心。隨彼心量說無量度門。令彼所度眾生亦由諸地。漸次相續建立法門。菩薩度生莫善於四種悉檀。故總結勸云。應當修學悉檀之義已見前注。

爾時大慧菩薩復白佛言。世尊。所說心意意識五法自性相。一切諸佛菩薩所行自心見等所緣境界不和合。顯示一切說成真實相。一切佛語心。為楞伽國摩羅耶山海中住處諸大菩薩。說如來所嘆海浪藏識境界法身　自所說心意識。至一切佛語心。是大慧述所聞之法。乃佛菩薩之所行者。然不離眾生自心境界。言不和合者。不與根塵和

【現代漢語翻譯】現代漢語譯本：以正直的心直接觀察。要觀察無始以來的虛偽過失，由妄想習氣所導致的輪迴（三有）。要思惟一切法皆是空無所有，從而證得佛地無生，到達自覺的聖者境界。自心達到自在，到達無需刻意造作的境界（無開發行）。就像如意寶珠（摩尼）隨著呈現的顏色而變化一樣，深入眾生微細的心念之中，以化身隨著眾生的心量來度化他們。諸地菩薩的修行是漸次相續建立的。所以，大慧，要好好修學四種悉檀（四種成就）。想要獲得如來身，必須依據自己證悟的果位來修習相應的因行。應當遠離五陰（色、受、想、行、識）、十八界（六根、六塵、六識）、十二入（六根、六塵）種種虛妄的心念，以及因緣和合所產生的生、住、滅等虛妄分別之法。所謂『唯心直進觀察』，是指觀察諸法唯是心現，不涉及其他途徑，直接觀察一念三道（煩惱道、業道、苦道）本來空無所有。所謂『虛偽過』，指的是煩惱道。所謂『習氣因』，指的是業道。所謂『三有』，指的是苦道。對於這些進行思惟，了達沒有一法是真實存在的，就能契合佛地無生，到達自覺聖趣的境界。既然得到自心，沒有不能自在進入的境界，所以說『到無開發行』，也就是無功用行。菩薩到達這個位階，就能隨機應現，就像摩尼寶珠隨著顏色而轉變一樣，以微細的智慧，進入眾生微細的心念之中，隨著他們的心量，宣說無量的度化法門，使被度化的眾生也能通過諸地，漸次相續地建立法門。菩薩度化眾生，沒有比四種悉檀更好的方法了。所以總結勸誡說，應當修學悉檀的意義。四種悉檀的意義已在前面的註釋中說明。當時，大慧菩薩又對佛說：『世尊，您所說的心、意、意識、五法、自性相，以及一切諸佛菩薩所修行的自心見等所緣境界，是不和合的，顯示一切說法成就真實相。一切佛語心，是為楞伽國（Lankā，國名）摩羅耶山（Malaya，山名）海中住處諸大菩薩，宣說如來所讚歎的海浪藏識（Ālaya-vijñāna，阿賴耶識）境界法身。』從『自所說心意識』到『一切佛語心』，是大慧菩薩陳述他所聽聞的佛法，是佛菩薩所修行的，但不離眾生自心的境界。所謂『不和合』，是不與根塵和合。

【English Translation】 English version: Observe directly with a straightforward mind. Observe the beginningless false faults, the Saṃsāra (threefold existence) caused by delusional habitual tendencies. Contemplate that all dharmas are without anything, thereby attaining the unborn state of Buddhahood and reaching the realm of self-awakened sages. The mind attains freedom, reaching the state of no deliberate action (non-developmental conduct). Just as a Mani jewel changes with the colors it reflects, penetrate into the subtle minds of sentient beings, and use transformation bodies to liberate them according to their capacity. The cultivation of the Bodhisattva stages is gradually and continuously established. Therefore, Mahamati, you should diligently study the fourfold Siddhantha (four kinds of accomplishments). If one wishes to attain the Tathagata's body, one must cultivate the corresponding causal practices based on one's own realized fruit. One should stay away from the five Skandhas (form, feeling, perception, volition, consciousness), the eighteen Dhatus (six sense organs, six sense objects, six consciousnesses), the twelve Ayatanas (six sense organs, six sense objects), all kinds of false thoughts, and the false discriminations of the arising, abiding, and ceasing dharmas produced by the combination of causes and conditions. The so-called 'direct observation with a single-minded mind' refers to observing that all dharmas are only manifestations of the mind, not involving other paths, directly observing that the three paths of a single thought (the path of affliction, the path of karma, the path of suffering) are originally empty and without anything. The so-called 'false faults' refers to the path of affliction. The so-called 'habitual tendencies' refers to the path of karma. The so-called 'threefold existence' refers to the path of suffering. By contemplating these, realizing that no dharma is truly existent, one can accord with the unborn state of Buddhahood and reach the realm of self-awakened sages. Since one has attained the mind, there is no realm that one cannot freely enter, hence it is said 'reaching the state of no developmental conduct,' which is the conduct of no effort. When a Bodhisattva reaches this stage, they can manifest responsively according to circumstances, just as a Mani jewel changes with the colors it reflects, using subtle wisdom to enter the subtle minds of sentient beings, and according to their capacity, expounding limitless methods of liberation, so that the sentient beings being liberated can also gradually and continuously establish the Dharma through the Bodhisattva stages. There is no better method for Bodhisattvas to liberate sentient beings than the fourfold Siddhantha. Therefore, it is concluded and exhorted that one should study the meaning of Siddhantha. The meaning of the fourfold Siddhantha has been explained in the previous notes. At that time, the Bodhisattva Mahamati again said to the Buddha: 'World Honored One, the mind, Manas (mind), consciousness, five Dharmas, Svabhava (self-nature), and Lakshana (characteristics) that you have spoken of, as well as the objects of the self-mind views practiced by all Buddhas and Bodhisattvas, are non-combinatorial, revealing that all teachings achieve true reality. All the Buddha's words and mind are spoken for the great Bodhisattvas residing in the Lankā (name of a country) and Malaya Mountain (name of a mountain) in the ocean, expounding the Dharmakaya (Dharma body) of the Alaya-vijñāna (storehouse consciousness) realm praised by the Tathagata.' From 'the mind, Manas, and consciousness that you have spoken of' to 'all the Buddha's words and mind,' Mahamati is stating the Dharma he has heard, which is practiced by the Buddhas and Bodhisattvas, but is not separate from the realm of sentient beings' own minds. The so-called 'non-combinatorial' means not combining with the sense organs and sense objects.

合也。蓋五法三自性諸法。迷悟共由真妄同出。而有和合不和合之異。和合者妄識也。不和合者真智也。既不和合則顯一切所說皆真實相。即諸佛教心之大要也。既述已聞復起后請惟愿為諸菩薩。演說如來前所稱歎之法。言海浪藏識者即第八識。此識含藏善惡諸法隨染凈緣。如海起浪。如來究竟真理法身境界也。

爾時世尊告大慧菩薩言。四因緣故眼識轉。何等為四。謂自心現攝受。不覺無始虛偽過色習氣。計著識性自性。欲見種種色相。大慧。是名四種因緣。水流處藏識轉識浪生　此答上問。首言眼等四緣。明轉識依藏識生。所謂四緣者。根緣色緣識緣欲見緣也。根緣者根即眼根。眼所對境自心發現。由不覺故妄生執取。色緣者。色塵本空。無始時來執著為色。妄想熏習使之然也。識緣者。識以分別為性。根塵相對而起計著。欲見緣者。雖三緣和合。若不起心欲見。則諸色相猶不見也。由是四緣眼識轉生。若推其本起于藏識故。曰水流處。由藏識而生轉識。如水起浪也。

大慧。如眼識一切諸根微塵毛孔俱生。隨次境界生亦復如是。譬如明鏡現眾色像。猶如猛風吹大海水　心體如海。八識如水流注。七識如暴流。六識如波浪。今依八識流動。得有眼等轉識浪生。如眼識餘五根。至於一微塵一毛孔。皆與

【現代漢語翻譯】現代漢語譯本：和合。大概五法（五種法）、三自性（三種自性）諸法，迷惑和覺悟都由真和妄產生，而有和合與不和合的差異。和合的是妄識。不和合的是真智。既然不和合，就顯示一切所說都是真實相，這就是諸佛的心要。敘述完已聽聞的，又發起後面的請求，只希望為諸菩薩，演說如來先前所稱讚的法。所說的海浪藏識，就是第八識（阿賴耶識）。此識包含善惡諸法，隨著染污或清凈的因緣，就像大海生起波浪。如來是究竟真理法身境界。

那時世尊告訴大慧菩薩說：『由於四種因緣，眼識才得以生起轉變。哪四種呢？』所謂自心顯現攝受，不覺悟無始以來的虛妄過患和色法的習氣，計較執著于識的自性，產生種種色相。大慧，這叫做四種因緣。水流之處，藏識轉變，識浪產生。』這是回答上面的提問。首先說眼等四緣，說明轉識依靠藏識而生。所謂的四緣是：根緣、色緣、識緣、欲見緣。根緣，根就是眼根。眼所對的境界是自心發現的，由於不覺悟而妄生執取。色緣，色塵本來是空，從無始以來執著為色，妄想熏習使它如此。識緣，識以分別作為它的性質，根塵相對而生起計較執著。欲見緣，即使三緣和合，如果不生起想要見的念頭，那麼各種色相仍然不能被看見。由於這四種因緣，眼識才得以生起轉變。如果推究它的根本，是起始於藏識，所以說水流之處。由藏識而生起轉識，就像水面生起波浪一樣。

大慧，就像眼識和一切諸根、微塵、毛孔同時產生，隨著次第境界的產生也是這樣。譬如明鏡顯現各種色像，猶如猛烈的風吹動大海的水。』心體就像大海，八識就像水流注入，七識就像暴流，六識就像波浪。現在依靠八識的流動，才會有眼等轉識的波浪產生。就像眼識和其餘五根，甚至到一個微塵一個毛孔，都與

【English Translation】 English version: 'Harmony. Generally, the five dharmas (five kinds of dharmas) and three self-natures (three kinds of self-natures) all arise from delusion and enlightenment, from truth and falsehood, resulting in differences of harmony and disharmony. That which is harmonious is deluded consciousness. That which is not harmonious is true wisdom. Since they are not harmonious, it reveals that all that is spoken is the true aspect, which is the great essence of the minds of all Buddhas. Having described what was heard, he then makes a further request, hoping to explain to all Bodhisattvas the dharma previously praised by the Tathagata. The so-called 'ocean wave store consciousness' is the eighth consciousness (Alaya consciousness). This consciousness contains all dharmas, both good and evil, and depending on defiled or pure conditions, it is like waves arising in the ocean. The Tathagata is the ultimate truth, the realm of the Dharmakaya (Dharma body).'

At that time, the World Honored One said to Mahamati Bodhisattva: 'The eye-consciousness arises and transforms due to four causes. What are the four? They are: the manifestation and acceptance of one's own mind, the non-awareness of beginningless false faults and the habitual energies of form, calculating and clinging to the self-nature of consciousness, and producing various forms and appearances. Mahamati, these are called the four causes. Where the water flows, the store consciousness transforms, and waves of consciousness arise.' This is answering the above question. First, it speaks of the four conditions of the eye, etc., explaining that the transforming consciousness arises dependent on the store consciousness. The so-called four conditions are: the root condition, the object condition, the consciousness condition, and the desire-to-see condition. The root condition is the eye-root. The object that the eye faces is manifested by one's own mind, and due to non-awareness, grasping arises falsely. The object condition is that the object-dust is originally empty, but from beginningless time, it has been clung to as form, and delusional熏習 (xun xi, influence) makes it so. The consciousness condition is that consciousness takes discrimination as its nature, and when the root and object face each other, calculation and clinging arise. The desire-to-see condition is that even if the three conditions are in harmony, if the thought of wanting to see does not arise, then the various forms and appearances still cannot be seen. Due to these four conditions, the eye-consciousness arises and transforms. If we investigate its origin, it begins from the store consciousness, so it is said, 'where the water flows.' From the store consciousness, the transforming consciousness arises, just like waves arising on the water.

Mahamati, just as the eye-consciousness and all the roots, minute dust particles, and pores arise simultaneously, the arising of successive realms is also like this. For example, a bright mirror reflects various images, like a fierce wind blowing the water of the great ocean.' The mind-essence is like the great ocean, the eight consciousnesses are like the flowing water, the seventh consciousness is like a torrent, and the sixth consciousness is like waves. Now, relying on the movement of the eighth consciousness, the waves of transforming consciousness, such as the eye-consciousness, arise. Just like the eye-consciousness and the other five roots, even down to a minute dust particle or a pore, are all with

識俱生無不覺知。隨次境界生亦如是者。言外塵境界亦與識漸次而生。萬法唯識見於是矣。然識之所生有頓有漸。如明鏡現眾色像者。喻頓生也。如猛風吹大海水者。喻漸生也。鏡之現像無有前後。風吹海水則前波起而後波隨也。

外境界風飄蕩心海識浪不斷。因所作相異不異。合業生相深入計著。不能了知色等自性故。五識身轉。大慧。即彼五識身俱。因差別分段相知。當知是意識因　心為外塵所動如風吹海。諸識浪生相續不斷。藏識為因轉生諸識。作諸業相有同不同合所作業及所生因。所以深入妄計執著。不知色等自性體空。故眼等五識次第轉生。言身者聚集為義。謂聚諸見塵。為一眼識等既生五識。則有意識與之俱緣。故曰即彼五識身俱。然彼五識因五塵差別分段之相。而生知覺。意識因者。言五識是六識之因也。

彼身轉彼不作是念。我展轉相因。自心現妄想計著轉。而彼各各壞相俱轉。分別境界分段差別。謂彼轉　彼身轉者。謂彼五識轉生六識。而識亦不自謂展轉相因而生。皆由自心所現妄計前境。境有生滅轉亦隨之。或以彼境有變壞之相。識亦俱轉。又以彼識分別諸境而識轉。故曰謂彼轉也。

如修行者入禪三昧。微細習氣轉。而不覺知而作是念。識滅然後入禪正受。實不識滅而入正

【現代漢語翻譯】現代漢語譯本：識（Vijnana，了別作用）俱生，無不覺知。隨次境界生亦如是者，言外塵境界亦與識漸次而生。萬法唯識（Sarva-citta-matram，一切法皆由識所變現）見於是矣。然識之所生有頓有漸。如明鏡現眾色像者，喻頓生也。如猛風吹大海水者，喻漸生也。鏡之現像無有前後，風吹海水則前波起而後波隨也。

外境界風飄蕩心海，識浪不斷。因所作相異不異，合業生相深入計著，不能了知色等自性故，五識身轉。大慧（Mahamati，菩薩名）。即彼五識身俱，因差別分段相知，當知是意識因。心為外塵所動如風吹海，諸識浪生相續不斷。藏識（Alaya-vijnana，第八識，含藏一切種子）為因轉生諸識，作諸業相有同不同合所作業及所生因。所以深入妄計執著，不知色等自性體空。故眼等五識次第轉生。言身者聚集為義，謂聚諸見塵。為一眼識等既生五識，則有意識與之俱緣，故曰即彼五識身俱。然彼五識因五塵差別分段之相，而生知覺。意識因者，言五識是六識之因也。

彼身轉彼不作是念，我展轉相因。自心現妄想計著轉，而彼各各壞相俱轉，分別境界分段差別，謂彼轉。彼身轉者，謂彼五識轉生六識，而識亦不自謂展轉相因而生。皆由自心所現妄計前境，境有生滅轉亦隨之。或以彼境有變壞之相，識亦俱轉。又以彼識分別諸境而識轉，故曰謂彼轉也。

如修行者入禪三昧（Samadhi，禪定），微細習氣轉，而不覺知而作是念，識滅然後入禪正受，實不識滅而入正。

【English Translation】 English version: Consciousness (Vijnana, the function of discernment) arises together, without anything not being known. The arising of successive realms is also like this, meaning that external dust realms also arise gradually with consciousness. The view of 'all things are only consciousness' (Sarva-citta-matram, all phenomena are manifestations of consciousness) is seen here. However, the arising of consciousness can be sudden or gradual. Like a clear mirror reflecting various colors and images, this is an analogy for sudden arising. Like a fierce wind blowing the great ocean, this is an analogy for gradual arising. The appearance of images in a mirror has no before or after, while the wind blowing the sea causes the front waves to rise and the following waves to follow.

The wind of external realms stirs the sea of the mind, and the waves of consciousness arise continuously. Because the causes and actions are different and not different, the combined karma gives rise to deeply ingrained attachments, making it impossible to understand the self-nature of form, etc., thus the five consciousness bodies transform. Mahamati (a Bodhisattva's name). That is, the five consciousness bodies arise together, and because of the differences in causes, they know the segmented appearances. It should be known that this is the cause of the mind consciousness. The mind is moved by external dust like the wind blowing the sea, and the waves of consciousness arise continuously. The Alaya-vijnana (the eighth consciousness, containing all seeds) is the cause of the transformation and arising of all consciousnesses, creating various karmic appearances that are the same and different, combining the actions and the causes of arising. Therefore, one deeply engages in deluded calculations and attachments, not knowing that the self-nature of form, etc., is empty. Therefore, the five consciousnesses, such as the eye consciousness, arise in sequence. 'Body' means gathering, referring to the gathering of dust of various views. Because the five consciousnesses, such as the eye consciousness, have arisen, there is a mind consciousness that arises with them, hence it is said, 'the five consciousness bodies arise together.' However, those five consciousnesses arise from the differences in the five dusts and the segmented appearances, giving rise to perception. 'The cause of mind consciousness' means that the five consciousnesses are the cause of the sixth consciousness.

That body transforms, but it does not think, 'I arise from mutual causes.' The mind itself manifests deluded thoughts and attachments, and those each transform with the appearance of decay, distinguishing realms with segmented differences, hence it is said, 'that transforms.' 'That body transforms' means that the five consciousnesses transform and give rise to the sixth consciousness, but the consciousnesses do not think that they arise from mutual causes. All are due to the mind itself manifesting deluded calculations about the preceding realm. If the realm arises and ceases, the transformation also follows. Or, because that realm has the appearance of change and decay, the consciousness also transforms with it. Also, because that consciousness distinguishes the various realms, the consciousness transforms, hence it is said, 'that transforms.'

Like a practitioner entering Samadhi (meditative absorption), subtle habitual tendencies transform, but without being aware of it, one thinks, 'Consciousness ceases, and then I enter correct reception,' but in reality, consciousness does not cease and then one enters correct.

受。以習氣種子不滅故不滅。以境界轉攝受不具故滅　此既二乘入滅盡定。以例微細藏識不滅之義。蓋二乘之人。入此定不能知是識轉。自謂我因滅諸識而入正受。而實未嘗滅也。不滅者。以識之習氣種子依藏識故也。彼滅盡定。但伏六識不取塵境以為滅耳。攝受不具者。即不取塵境也。

大慧。如是微細藏識究竟邊際。除諸如來及住地菩薩。諸聲聞緣覺外道。修行所得三昧智慧之力。一切不能測量決了　此言藏識微細行相唯有諸佛及登地菩薩能知究竟邊際。一切二乘外道所得三昧之力。皆不能知。

餘地相。智慧巧便分別決斷句義。最勝無邊善根成熟。離自心現妄想虛偽宴坐山林。下中上修。能見自心妄想流注。無量剎土諸佛灌頂。得自在力神通三昧諸善知識。佛子眷屬彼心意意識自心所現自性境界。虛妄之想生死有海業愛無知。如是等因悉已超度。是故大慧。諸修行者。應當親近最勝知識　餘地相者。蓋言修習如實行者。以智慧力善巧方便分別諸地相也。決斷句義者。即善達諸句義也。善根成熟者。謂于無邊佛所。廣集善根而最勝也。離自心現妄想虛偽者。謂不妄分別。自心所現能知之耳。山林乃修行之處。下中上修根器不等。悉皆能見自心妄想流注。所以無量剎土諸佛為之灌頂。乃得自在神通三昧

【現代漢語翻譯】現代漢語譯本受。因為習氣種子沒有滅所以說沒有滅。因為境界轉變攝受不完備所以說滅。這裡說的是二乘（聲聞乘和緣覺乘）進入滅盡定（一種禪定狀態）。以此來比喻微細的藏識（ālaya-vijñāna）不滅的意義。二乘之人，進入這種禪定狀態不能知道是識在轉變，自己認為是因為滅掉了諸識才進入正受（正確的禪定狀態）。實際上並沒有滅掉。沒有滅的原因，是因為識的習氣種子依存在藏識中。他們所進入的滅盡定，只是伏住了六識（眼識、耳識、鼻識、舌識、身識、意識）不取塵境，就以為是滅了。攝受不完備，就是指不取塵境。

大慧（Mahāmati）。像這樣微細的藏識，它的究竟邊際，除了諸如來（Tathāgata）以及住地菩薩（Bhumisattva），其他的聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、外道，以及修行所得的三昧（Samādhi）智慧之力，一切都不能測量和決斷。這裡說的是藏識微細的行相，只有諸佛和登地菩薩能夠知道它的究竟邊際。一切二乘外道所得的三昧之力，都不能夠知道。

其餘地相。智慧巧妙方便分別決斷句義。最殊勝無邊善根成熟。遠離自心顯現的妄想虛偽，在山林中宴坐，下、中、上等不同根器的人修行，能夠見到自心妄想的流注。無量剎土（buddhakṣetra）的諸佛為他們灌頂，得到自在力、神通、三昧，以及諸善知識（kalyāṇa-mitra）、佛子眷屬。他們的心、意、意識，自心所顯現的自性境界，虛妄之想，生死有海，業愛無知，像這些原因都已超度。所以大慧，諸修行者，應當親近最殊勝的善知識。其餘地相，大概是指修習如實修行的人，用智慧力、善巧方便來分別諸地的相狀。決斷句義，就是指善於通達諸句義。善根成熟，是指在無邊佛所，廣泛積聚善根而最殊勝。遠離自心顯現的妄想虛偽，是指不妄加分別，自心所顯現的能夠知道。山林是修行的地方。下、中、上等不同根器的人修行，都能夠見到自心妄想的流注。所以無量剎土的諸佛為他們灌頂，才能得到自在神通三昧。

【English Translation】 English version 'Receives.' It is not extinguished because the seeds of habitual energy are not extinguished. It is extinguished because the transformation of the realm and reception are incomplete. This refers to the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) entering cessation attainment (nirodha-samāpatti). This is used as an analogy for the meaning that the subtle ālaya-vijñāna (store consciousness) is not extinguished. People of the two vehicles, when entering this state of attainment, cannot know that it is consciousness transforming; they think that they are entering correct reception because they have extinguished all consciousnesses. In reality, they have not extinguished them. The reason it is not extinguished is because the seeds of habitual energy of consciousness rely on the ālaya-vijñāna. Their cessation attainment only subdues the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) and does not grasp the objects of the senses, which they take to be extinction. Incomplete reception means not grasping the objects of the senses.

Mahāmati. The ultimate boundary of such subtle ālaya-vijñāna, except for all the Tathāgatas (Thus Come Ones) and Bhumisattvas (Bodhisattvas who reside on the grounds), all Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), heretics, and the power of samādhi (concentration) and wisdom obtained through practice, cannot measure or determine it. This speaks of the subtle characteristics of the ālaya-vijñāna, which only all Buddhas and Bodhisattvas who have attained the grounds can know its ultimate boundary. All the power of samādhi obtained by the two vehicles and heretics cannot know it.

The remaining ground aspects. Wisdom, skillful means, discriminating and decisively judging the meaning of phrases. The most supreme, boundless roots of goodness are matured. Separated from the false and deceptive appearances of one's own mind, sitting in meditation in the mountains and forests, those who cultivate with inferior, intermediate, and superior capacities can see the flow of their own mind's delusions. Buddhas in immeasurable buddha-kṣetras (Buddha-fields) anoint them, and they obtain the power of self-mastery, supernormal powers, samādhi, and all kalyāṇa-mitras (virtuous friends), Buddha-children, and retinues. Their mind, thought, and consciousness, the self-nature realm manifested by their own mind, false thoughts, the ocean of existence in saṃsāra, karmic love, and ignorance—all such causes have been transcended. Therefore, Mahāmati, all practitioners should draw near to the most supreme virtuous friends. 'The remaining ground aspects' probably refers to those who cultivate according to reality, using the power of wisdom and skillful means to distinguish the aspects of the grounds. 'Decisively judging the meaning of phrases' means being skilled in understanding the meaning of all phrases. 'Roots of goodness are matured' means widely accumulating roots of goodness in the presence of boundless Buddhas and being the most supreme. 'Separated from the false and deceptive appearances of one's own mind' means not falsely discriminating, and being able to know what is manifested by one's own mind. The mountains and forests are places for cultivation. Those who cultivate with inferior, intermediate, and superior capacities can all see the flow of their own mind's delusions. Therefore, Buddhas in immeasurable buddha-kṣetras anoint them, and they can obtain self-mastery, supernormal powers, and samādhi.

。眾所知識。是諸菩薩眷屬。心意意識所行境界無不知之。則能超越業愛無明生死大海故誡修者。應當親近如實修學。此段經文詞義隱晦。舊注多有不同。今依唐譯顯白處。釋之。

爾時世尊欲重宣此義。而說偈言。

譬如巨海浪　　斯由猛風起　洪波鼓冥壑　　無有斷絕時　藏識海常住　　境界風所動　種種諸識浪　　騰躍而轉生　青赤種種色　　珂乳及石蜜　淡味生華果

初八句頌上猶如猛風吹大海水也。青赤色等。此該六塵追頌上外境界風飄蕩心海也。青赤是色能起眼識。珂珮是聲能起耳識。檀乳是香能起鼻識。木羅石蜜是觸能起身識。甘淡是味能起舌識。現在之華未來之果。種種法塵能起意識。是為境界風起心海識浪也。

日月與光明　　非異非不異　海水起海浪　　七識亦如是　心俱和合生

此二喻。政謂八識心與六識和合俱生非異非不異。而云七識者。以意根意識兼五識身而言。非謂第七識。日月海水喻本。光明波浪喻末也。

譬如海水變　　種種波浪轉　七識亦如是　　心俱和合生　謂彼藏識處　　種種諸識轉　謂以彼意識　　思惟諸相義　不壞相有八　　無相亦無相　譬如海波浪　　是則無差別　諸識心如是　　異亦不可得

此依

上海浪之喻復開為二義。初喻言異據入楞伽。多此七識亦如是心俱和合生二句。蓋此本喻八識轉生諸識如海水變起諸波浪。言以彼意識思惟諸相者。以意識思惟六塵等相故曰異也。次喻言不異。偈云不壞相有八者。謂八識無壞相也。無相亦無相者。謂八識本無相可見。諸識同依藏識。亦無相可見。如海浪雖異同一濕性則無差別。諸識唯心亦不可得故曰異亦等也。

心名採集業　　意名廣採集　諸識識所識　　現等境說五

釋論云。心意識三一法異名。對數名心能生為意分別為識。又云。前起為心次起為意后了別為識。言心名採集業者。根塵相對一念心起。而生取著成善惡業。意名廣採集者由前心轉入意根。起貪瞋癡廣造諸業。諸識識所識者。謂第六識分別前之五識所受五塵。故云。現等境說五。五即五識也。

爾時大慧菩薩以偈問曰。

青赤諸色像　　眾生髮諸識　如浪種種法　　云何惟愿說

上云青赤等塵。發生五識如海波浪皆非一異。又云。心能積集業等。故致斯問。

爾時世尊以偈答曰。

青赤諸雜色　　波浪悉無有　採集業說心　　開悟諸凡夫

上二句頌法喻皆空。下頌心意採集成業。要令凡夫知造業之由而悟本性也。

彼業悉無有　　自心所攝離

【現代漢語翻譯】現代漢語譯本：上海《楞伽經》中關於波浪的比喻可以分為兩種含義。第一種比喻是說，不同的意識依附於《楞伽經》。這就像第七識一樣，與心相互結合而產生『生二』的說法。這個比喻原本是說，第八識（阿賴耶識）轉變產生各種意識，就像海水變幻成各種波浪一樣。說『以彼意識思惟諸相者』，是因為意識思惟六塵等現象，所以說是『異』。第二種比喻是說，『不異』。偈語說『不壞相有八者』，指的是八識沒有壞滅的現象。『無相亦無相者』，指的是八識本來沒有相狀可以看見。各種意識都依存於藏識（阿賴耶識），也沒有相狀可以看見。就像海浪雖然不同，但都具有相同的濕性，所以沒有差別。各種意識都只是心的顯現，所以不可得，因此說是『異亦等』。

『心名採集業，意名廣採集，諸識識所識，現等境說五。』

釋論說：心、意、識這三個概念，實際上是一個法的不同名稱。從數量上來說，心是能生，意是分別，識是了別。又說：最初生起的是心，其次生起的是意，最後進行辨別的是識。『心名採集業者』，指的是根塵相對，一念心起，就會產生執著，形成善惡業。『意名廣採集者』，指的是由前心轉入意根，產生貪嗔癡，廣泛造作各種業。『諸識識所識者』，指的是第六識分別前五識所感受的五塵。所以說『現等境說五』，這裡的『五』就是指五識。

當時，大慧菩薩（Mahamati Bodhisattva）用偈語提問：

『青赤諸色像，眾生髮諸識，如浪種種法，云何惟愿說？』

上面說到青、赤等塵，發生五識，就像海上的波浪一樣，並非單一不變，也並非完全不同。又說到心能夠積集業等，所以才提出這樣的問題。

當時，世尊（Bhagavan）用偈語回答：

『青赤諸雜色，波浪悉無有，採集業說心，開悟諸凡夫。』

上面兩句是說法和比喻都是空性的。下面是說心和意採集形成業。要讓凡夫知道造業的由來，從而覺悟到本性。

『彼業悉無有，自心所攝離。』

【English Translation】 English version: The analogy of waves in the Shanghai edition of the Laṅkāvatāra Sūtra can be divided into two meanings. The first analogy states that different consciousnesses rely on the Laṅkāvatāra Sūtra. This is like the seventh consciousness (Manas), which combines with the mind to produce the statement 'giving rise to duality'. This analogy originally meant that the eighth consciousness (Ālaya-vijñāna) transforms and produces various consciousnesses, just as seawater transforms into various waves. To say 'that consciousness contemplates phenomena' is because consciousness contemplates the phenomena of the six sense objects (ṣaḍāyatana), hence it is called 'different'. The second analogy states 'not different'. The verse says 'the eight that have indestructible characteristics', referring to the fact that the eight consciousnesses do not have the characteristic of destruction. 'No characteristic is also no characteristic' refers to the fact that the eight consciousnesses originally have no characteristics that can be seen. All consciousnesses rely on the storehouse consciousness (Ālaya-vijñāna), and also have no characteristics that can be seen. Just as waves, although different, have the same wet nature, so there is no difference. All consciousnesses are merely manifestations of the mind, so they are unattainable, hence it is said 'different and also the same'.

'Mind is named the accumulation of karma, Intellect is named the extensive accumulation, The consciousnesses cognize what is cognized, The five are said to perceive present and other objects.'

The commentary says: Mind, Intellect, and Consciousness are three different names for one dharma. Numerically speaking, mind is the ability to generate, intellect is the ability to discriminate, and consciousness is the ability to distinguish. It also says: What arises first is mind, what arises next is intellect, and what distinguishes last is consciousness. 'Mind is named the accumulation of karma' refers to the fact that when the root and object come into contact, a single thought arises, which then generates attachment and forms good and evil karma. 'Intellect is named the extensive accumulation' refers to the fact that from the previous mind, it enters the root of intellect, generating greed, anger, and delusion, and extensively creating various karmas. 'The consciousnesses cognize what is cognized' refers to the fact that the sixth consciousness distinguishes the five sense objects perceived by the previous five consciousnesses. Therefore, it is said 'The five are said to perceive present and other objects', where 'five' refers to the five consciousnesses.

At that time, Mahamati Bodhisattva asked in verse:

'Blue, red, and various colors, Sentient beings generate consciousnesses, Like waves, various dharmas, How are they? Please explain.'

Above, it was said that blue, red, and other objects generate the five consciousnesses, like waves on the sea, which are neither singular and unchanging, nor completely different. It was also said that the mind can accumulate karma, so this question is posed.

At that time, the Bhagavan answered in verse:

'Blue, red, and various colors, Waves are all non-existent, Accumulating karma is called mind, To enlighten all ordinary beings.'

The above two lines state that both the dharma and the analogy are empty. The following states that mind and intellect accumulate and form karma. It is to let ordinary beings know the origin of creating karma, thereby awakening to their original nature.

'That karma is all non-existent, Separated and contained by one's own mind.'

所攝無所攝　　與彼波浪同

此頌明所造之業及能造之心悉皆空寂亦同波浪。攝即取也。

受用建立身　　是眾生現識　于彼現諸業　　譬如水波浪

此頌明眾生依正二報及所作業。皆自心妄現如水起波。然達妄即真如波即是水。同一濕性焉有差別之相。

爾時大慧菩薩復說偈言。

大海波浪性　　鼓躍可分別　藏與業如是　　何故不覺知

此問言法喻是同。何故眾生有知不知。

爾時世尊以偈答曰。

凡夫無智慧　　藏識知巨海　業相猶波浪　　位彼譬類通

凡夫無智不能覺知。藏識如海而常住。業相似浪而轉生。舉喻引類令彼通解。

爾時大慧菩薩復說偈言。

日出光等照　　下中上眾生　如來照世間　　為愚說真實　已分部諸法　　何故不說實

此之問意。正由請說法身境界。當爲說實。而如來但說藏識如海等諸部法相。是故設喻以問。既分諸部。何不說實也。

爾時世尊以偈答曰。

若說真實者　　彼心無真實　譬如海波浪　　鏡中像及夢　一切俱時現　　心境界亦然

如來之意正欲說實。而未說者機未熟耳。故云彼心無真實。由無真實故。如來說藏識轉生諸識。如海起浪及鏡中之像夢中之事。雖一時

俱現皆非真實故。曰心境界亦然也。

境界不具故　　次第業轉生　識者識所識　　意者意謂然　五則以顯現　　無有定次第

此明外塵境界非心本具但隨業轉生。六識分別五識所取外塵故。云識所識也。意根對法塵。而起意識亦復然矣。五識隨五塵而顯現。豈定有次第而生耶。

譬如工畫師　　及與畫弟子　布彩圖眾形　　我說亦如是　彩色本無文　　非筆亦非素　為悅眾生故　　綺錯繪眾像

此喻正顯言說文字無實之義。如來隨機說法。如畫師之隨形影象。然影象雖由彩色筆素而成。其實則非彩色筆素。但為取悅眾情假之以繪諸像也。

言說別施行　　真實離名字　分別應初業　　修行示真實　真實自悟處　　覺想所覺離　此為佛子說

言說別施行等者。謂對機施設言教。非實在於言教。以其真實本離名字。所以分別者為應初業。初業謂初發心人也。若有真實心者。則示真實之法。令其修行及其悟真實之處。則能覺所覺俱遣況言說乎。

愚者廣分別　　種種皆如幻　雖現無真實　　如是種種說　隨事別施設　　所說非所應　于彼為非說

此再釋應初業句。雖為愚者廣以言教種種分別。其實非真亦猶幻師現出諸相皆非真實。故種種言說隨機方便施

【現代漢語翻譯】現代漢語譯本：因為一切顯現都不是真實的。所以說，心和境界也是如此。

境界不是本來就具備的，而是隨著業力次第轉變而產生。六識分別認識五識所認識的外界事物，所以說『識者識所識』。意根對法塵，而生起意識也是這樣。五識隨著五塵而顯現，哪裡有什麼固定的次第產生呢？

比如工匠畫師，以及他的學徒，用顏料描繪各種形象，我說（佛）也是這樣。顏料本身沒有紋路，不是筆，也不是絹素，爲了取悅眾生，才用各種色彩交錯繪製各種影象。

這用比喻來明確說明言說文字沒有真實意義。如來隨機說法，就像畫師隨著形象描繪影象。然而影象雖然由彩色、筆、絹素而成，但其實並非彩色、筆、絹素，只是爲了取悅大眾，假借它們來繪製各種影象罷了。

言說根據不同情況而施行，真實卻脫離名字言說。分別是爲了適應初學之人，修行是爲了指示真實。真實的境界是自己領悟的地方，能覺知的和所覺知的都脫離了。這是為佛的弟子說的。

言說別施行等，是說針對不同根機的人施設言教，並非真實存在於言教之中，因為真實本來就脫離名字言說。所以分別是爲了適應初學之人。初業是指初發心的人。如果有人有真實的求道之心，就向他指示真實之法，讓他修行，等到他領悟真實之處，就能將能覺知的和所覺知的都捨棄，更何況是言說呢？

愚昧的人廣泛地分別，種種都如幻象。雖然顯現卻不是真實的，像這樣種種說法。隨著事情的不同而分別施設，所說的並非適合所有的人。對那些不適合的人來說，就等於沒說。

這再次解釋了『應初業』這句話。雖然爲了愚昧的人廣泛地用言教進行種種分別，但其實都不是真實的，就像幻術師顯現出的各種景象都不是真實的。所以種種言說都是隨機應變的方便施設。

【English Translation】 English version: Because all appearances are not real, it is said that the mind and realms are also like this.

Realms are not inherently present; they arise sequentially with the transformation of karma. The six consciousnesses distinguish and recognize external objects perceived by the five consciousnesses; therefore, it is said, 'The knower knows what is known.' The mind-root confronts the dharma-dust, and the arising of consciousness is also like this. The five consciousnesses manifest along with the five dusts; how can there be a fixed sequence of arising?

For example, a skilled painter and his disciples use colors to depict various forms; I (the Buddha) say it is also like this. The colors themselves have no patterns; they are not the brush, nor the silk. It is to please sentient beings that various colors are interwoven to depict various images.

This analogy clearly illustrates that spoken words and written language have no real meaning. The Tathagata teaches according to the capacity of the audience, just as a painter depicts images according to forms. However, although images are made of colors, brushes, and silk, they are not actually colors, brushes, or silk. It is only to please the masses that they are borrowed to paint various images.

Speech is applied differently according to circumstances, but truth is apart from names and speech. Discrimination is for those who are beginners; practice is to point out the truth. The realm of truth is where one realizes oneself, and both the knower and the known are abandoned. This is spoken for the disciples of the Buddha.

'Speech is applied differently,' etc., means that teachings are given according to the different capacities of beings, and are not actually present in the teachings themselves, because truth is originally apart from names and speech. Therefore, discrimination is to accommodate beginners. 'Initial karma' refers to those who have just begun to develop the aspiration for enlightenment. If someone has a true aspiration for the path, then the true dharma is shown to them, allowing them to practice, and when they realize the place of truth, they can abandon both the knower and the known, let alone speech?

The foolish widely discriminate, and all things are like illusions. Although they appear, they are not real; thus, various things are spoken of. They are applied separately according to different matters; what is spoken is not suitable for everyone. For those who are not suitable, it is as if nothing was said.

This further explains the phrase 'to suit initial karma.' Although various distinctions are made with teachings for the foolish, they are not actually true, just as the various appearances manifested by a magician are not real. Therefore, all kinds of speech are expedient applications according to circumstances.

設耳。言所說非所應者。謂小乘之人。為說真實之法則非所宜。彼翻以為非說。所謂說法不投機。翻成大妄語是也。

彼彼諸病人　　良醫隨處方　如來為眾生　　隨心應量說　妄想非境界　　聲聞亦非分　哀憫者所說　　自覺之境界

良醫隨病授藥不同。以況如來應量說法有異。然如來所說自覺真實境界。非外道小乘境界也。妄想即外道。入楞伽云。外道非境界。聲聞亦復然。◎

楞伽阿跋多羅寶經註解卷第一(上)

楞伽阿跋多羅寶經註解卷第一(下)

宋求那跋多羅奉　詔譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉　詔同注

◎複次大慧。若菩薩摩訶薩。欲知自心現量攝受及攝受者妄想境界。當離群聚習俗睡眠。初中后夜常自覺悟修行方便。當離惡見經論言說及諸聲聞緣覺乘相。當通達自心現妄想之相前　明真實固非外道小乘境界。然而心之本具法門。若能修習何憂不就。故茲結勸。現量塵境無不出于自心。迷而不覺妄想取著。言攝受者能取也。及攝受者所取也。欲了虛妄而顯真實。當獨處遠俗離諸昏散於初中后夜覺悟。所謂修行方便法門。然惡見經論是外道之本。小乘空相是聲聞緣覺之病。若解遠離則能通達自心所現妄想

【現代漢語翻譯】現代漢語譯本：停止吧。所說並非應說之法，是指對小乘之人，宣說真實的法則並不適宜。他們反而認為這不是正法，這就是所謂的說法不投機，反而成了大妄語。

如同良醫對不同的病人，隨其病情給予不同的處方。如來佛爲了度化眾生，也隨順他們的根器和接受程度而說法。妄想不是（佛法）的境界，聲聞乘也不是（佛法圓滿境界的）一部分。（佛所）宣說的是哀憫眾生者所證悟的，自覺的境界。

良醫根據病情的不同給予不同的藥物，比喻如來根據眾生的根器而施以不同的教法。然而，如來所說的自覺真實境界，不是外道和小乘的境界。妄想指的就是外道。《入楞伽經》中說：『外道不是（佛法的）境界，聲聞乘也是如此。』

《楞伽阿跋多羅寶經註解》卷第一(上)

《楞伽阿跋多羅寶經註解》卷第一(下)

宋求那跋多羅（Gunabhadra，意為功德賢）奉詔翻譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉詔共同註解

再次，大慧（Mahamati）。如果菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）想要了解自心所現的能攝受和所攝受的妄想境界，應當遠離人群聚集和世俗習慣，斷絕睡眠，在初夜、中夜、后夜常常自覺覺悟，修行方便之法。應當遠離惡見經論的言說，以及諸聲聞（Śrāvaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，無師自通者）乘的表相。應當通達自心所現的妄想之相。前面已經說明真實的境界並非外道和小乘的境界。然而，心之本具的法門，如果能夠修習，何愁不能成就？所以在此勸勉。現量塵境無一不是出自自心。迷惑而不覺悟，妄想執著。所謂『攝受者』，是指能取；『所攝受者』，是指所取。想要了達虛妄而顯現真實，應當獨自居住，遠離世俗，斷絕各種昏沉散亂，在初夜、中夜、后夜保持覺悟。這就是所謂的修行方便法門。然而，惡見經論是外道的根本，小乘的空相是聲聞緣覺的弊病。如果理解並遠離這些，就能通達自心所現的妄想。

【English Translation】 English version: Stop. Speaking what should not be spoken refers to expounding the true Dharma to those of the Small Vehicle (Hinayana), which is not appropriate. They, on the contrary, consider it not to be the true Dharma. This is what is meant by speaking without being attuned to the audience, which turns into a great lie.

Just as a good doctor prescribes different remedies according to the different illnesses of patients, The Tathagata (如來，another name for Buddha) also expounds the Dharma according to the capacity and receptivity of sentient beings. Delusion is not a (Buddhist) realm, nor is the Śrāvaka (聲聞，hearer) Vehicle a part (of the complete Buddhist realm). What is expounded (by the Buddha) is the self-realized realm of those who have compassion for sentient beings.

A good doctor gives different medicines according to different illnesses, which is analogous to the Tathagata expounding different teachings according to the capacities of sentient beings. However, the self-realized true realm spoken of by the Tathagata is not the realm of externalists or the Small Vehicle. Delusion refers to externalists. The Laṅkāvatāra Sūtra says: 'Externalists are not a (Buddhist) realm, and neither are Śrāvakas.'

Annotation to the Laṅkāvatāra Sūtra, Volume 1 (Part 1)

Annotation to the Laṅkāvatāra Sūtra, Volume 1 (Part 2)

Translated by Guṇabhadra (求那跋多羅), by Imperial Decree, of the Song Dynasty

Commented on jointly by Imperial Decree by the Abbot (臣) Monk (Zongle 宗泐) of the Shanshi Chan Monastery of the Great Ming Dynasty and the Abbot (臣) Monk (Ruqi 如玘) of the Yanfu Lecture Monastery

Furthermore, Mahamati (大慧). If a Bodhisattva-Mahasattva (菩薩摩訶薩, great Bodhisattva) wishes to understand the delusional realm of self-mind manifestation, both the receiver and the received, they should distance themselves from crowds and worldly customs, and from sleep. In the early, middle, and late parts of the night, they should constantly be self-aware and cultivate expedient means. They should distance themselves from the speech of evil-view scriptures and treatises, as well as the appearances of the Śrāvaka (聲聞, hearer) and Pratyekabuddha (緣覺, solitary Buddha) Vehicles. They should thoroughly understand the appearance of delusion manifested by their own mind. It has been clarified earlier that the true realm is not the realm of externalists or the Small Vehicle. However, if one can cultivate the Dharma inherent in the mind, what worry is there of not achieving it? Therefore, here is an exhortation. All phenomena of the present moment arise from one's own mind. Being deluded and not awakened leads to clinging and attachment. The 'receiver' refers to the one who takes, and the 'received' refers to what is taken. If one wishes to understand the illusory and manifest the real, one should live alone, away from the world, and free from all drowsiness and distraction, remaining awake in the early, middle, and late parts of the night. This is what is meant by the expedient means of cultivation. However, evil-view scriptures and treatises are the root of externalists, and the emptiness aspect of the Small Vehicle is the ailment of Śrāvakas and Pratyekabuddhas. If one understands and distances oneself from these, one will be able to thoroughly understand the delusion manifested by one's own mind.

之相。而造夫真實之境矣。

複次大慧。菩薩摩訶薩。建立智慧相住已。于上聖智三相。當勤修學。何等為聖智三相當勤修學。所謂無所有相。一切諸佛自願處相自覺聖智究竟之相。修行得此已。能捨跛驢心智慧相。得最勝子第八之地。則于彼上三相修生。大慧。無所有相者。謂聲聞緣覺及外道相。彼修習生。大慧。自願處相者。謂諸先佛自願處修生。大慧。自覺聖智究竟相者。一切法相無所計著。得如幻三昧身。諸佛地處進趣行生。大慧。是名聖智三相。若成就此聖智三相者。能到自覺聖智究竟境界。是故大慧聖智三相。當勤修學　上言法身境界是如來究竟之地。修行之人慾到此地非智莫進。是故建立智慧之相。為修學者之所依住。若不進功何由成就。故誡勸云。于上聖智三相當勤修學。又恐大慧未達三相。復徴而釋之。然此三相二乘所不能行。故喻如跛驢。最勝子者。即第八地菩薩。不共二乘故云能捨。良以此經雖是大乘。亦兼通教也。言修生者。謂修行而生聖智也。無所有相者。無二乘外道之相也。自願處相者。諸佛從本立愿修行也。聖智究竟相者。自證中道智相也。中道離空有二邊之相。故云無所計著也。三昧身即報身也。諸地處等者。謂化身遍諸佛剎。示進修趣果故云行生。結勸同行者可知。

【現代漢語翻譯】現代漢語譯本：從而創造真實的境界。

大慧，菩薩摩訶薩建立智慧之相併安住於此后，應當勤奮修學上聖智的三種相。什麼是聖智的三種相，應當勤奮修學呢？就是所謂的無所有相（指不執著于任何事物的境界），一切諸佛自願所處的境界之相，以及自覺聖智究竟的境界之相。修行者修習並證得這些之後，就能捨棄像跛驢一樣侷限的智慧之相，證得最勝子（指第八地菩薩）的第八地，從而在那三種相上修行而生起智慧。大慧，無所有相，指的是聲聞（小乘修行者）、緣覺（中乘修行者）以及外道的境界之相，通過修習而生起。大慧，自願處相，指的是過去諸佛自願所處的境界，通過修行而生起。大慧，自覺聖智究竟相，指的是對一切法相都不執著，證得如幻三昧之身，在諸佛的境界中不斷進步修行。大慧，這就是聖智的三種相。如果成就了這聖智的三種相，就能到達自覺聖智究竟的境界。所以，大慧，對於聖智的三種相，應當勤奮修學。

上面說，法身境界是如來究竟的境界。修行之人想要到達此地，沒有智慧是無法前進的。所以建立智慧之相，作為修行者所依止和安住的地方。如果不努力修行，又怎麼能成就呢？所以告誡勸勉說，對於上聖智的三種相，應當勤奮修學。又恐怕大慧不明白這三種相，所以又提問並解釋。然而這三種相是二乘（聲聞和緣覺）所不能修行的，所以比喻為跛驢。最勝子，就是第八地菩薩。不與二乘相同，所以說能夠捨棄。實在是由於這部經雖然是大乘經典，但也兼顧了小乘的教義。說『修生』，是指通過修行而生起聖智。無所有相，是沒有二乘外道的境界之相。自願處相，是諸佛從最初就立下誓願並修行。聖智究竟相，是自己證悟的中道智慧之相。中道是遠離空和有兩邊的境界之相，所以說不執著于任何事物。三昧身就是報身。諸地處等等，是指化身遍佈在各個佛剎，示現進步修行並趣向結果，所以說是『行生』。總結勸勉同行的人是可以理解的。

【English Translation】 English version: And thus create the realm of reality.

Furthermore, Mahamati, Bodhisattva-Mahasattvas, having established and abided in the aspect of wisdom, should diligently study the three aspects of superior sacred wisdom. What are the three aspects of sacred wisdom that should be diligently studied? They are the aspect of non-existence (not being attached to anything), the aspect of the self-willed abode of all Buddhas, and the aspect of the ultimate state of self-realized sacred wisdom. Having practiced and attained these, one can abandon the crippled donkey-like mind of wisdom and attain the eighth ground of the supreme son (referring to the eighth-ground Bodhisattva), thereby cultivating and generating wisdom in those three aspects. Mahamati, the aspect of non-existence refers to the aspects of Sravakas (Hinayana practitioners), Pratyekabuddhas (intermediate vehicle practitioners), and non-Buddhists, which are generated through practice. Mahamati, the aspect of the self-willed abode refers to the abode where all past Buddhas willingly reside, generated through practice. Mahamati, the aspect of the ultimate state of self-realized sacred wisdom refers to not being attached to any aspect of phenomena, attaining the illusory Samadhi body, and progressing in the realm of the Buddhas. Mahamati, these are the three aspects of sacred wisdom. If one achieves these three aspects of sacred wisdom, one can reach the ultimate state of self-realized sacred wisdom. Therefore, Mahamati, one should diligently study the three aspects of sacred wisdom.

Above, it is said that the realm of Dharmakaya (法身) is the ultimate state of the Tathagata (如來). If a practitioner wants to reach this state, they cannot advance without wisdom. Therefore, the aspect of wisdom is established as the place where practitioners rely and abide. If one does not diligently practice, how can one achieve it? Therefore, it is advised and encouraged to diligently study the three aspects of superior sacred wisdom. Furthermore, fearing that Mahamati does not understand these three aspects, they are questioned and explained again. However, these three aspects cannot be practiced by the two vehicles (Sravakas and Pratyekabuddhas), so they are compared to a crippled donkey. The supreme son is the eighth-ground Bodhisattva. Not being the same as the two vehicles, it is said that one can abandon them. This is because this sutra, although a Mahayana (大乘) scripture, also encompasses the teachings of the Hinayana. Saying 'generated through practice' means that sacred wisdom is generated through practice. The aspect of non-existence is the aspect of not having the realm of the two vehicles and non-Buddhists. The aspect of the self-willed abode is where the Buddhas make vows and practice from the beginning. The aspect of the ultimate state of sacred wisdom is the aspect of the self-realized wisdom of the Middle Way (中道). The Middle Way is the aspect of being away from the two extremes of emptiness and existence, so it is said that one is not attached to anything. The Samadhi body is the Sambhogakaya (報身). The various grounds and places refer to the Nirmāṇakāya (化身) pervading all Buddha-lands, showing progress in practice and moving towards the result, so it is said to be 'generated through action.' Concluding and encouraging fellow practitioners is understandable.

爾時大慧菩薩摩訶薩。知大菩薩眾心之所念名聖智事分別自性經。承一切佛威神之力。而白佛言。世尊。惟愿為說聖智事分別自性經百八句分別所依　五法三自性八識二無我。皆是此經所說聖智之事。諸菩薩已聞說八識竟。念欲聞三自性法。是故大慧為再請。但言自性經者。舉總而攝別。言百八句分別所依者。謂百八句以分別自性。為所依也。

如來應供等正覺。依此分別說菩薩摩訶薩入自相共相妄想自性。以分別說妄想自性故。則能善知。周遍觀察人法無我。凈除妄想照明諸地。超越一切聲聞緣覺及諸外道諸禪定樂。觀察如來不可思議所行境界。畢定舍離五法自性諸佛如來法身智慧善自莊嚴。起幻境界。升一切佛剎兜率天宮乃至色究竟天宮。逮得如來常住法身　如來閔諸菩薩于生法自共相執。為說妄計自性差別義門。知是義已周遍觀察。則離人法二我之執。執既離已乃入諸地。所以度越凡小禪定。優入如來不思議境。其五法三自性之妄執。不離而離也。法身智慧莊嚴者。自行之果圓也。起幻境界者。現土化他也。至於一切佛剎天宮。凡有眾生可受化者。無不于中示現受產生等正覺。兜率陀者此云知足。謂於五欲知止足也。

佛告大慧。有一種外道。作無所有妄想計著。覺知因盡兔無角想。如兔無角一

【現代漢語翻譯】現代漢語譯本：

當時，大慧菩薩摩訶薩（Mahasattva，偉大的菩薩）知道大菩薩眾心中所想的《聖智事分別自性經》（Arya-jnana-artha-vibhanga-svabhava-sutra），憑藉一切佛的威神之力，對佛說：「世尊，希望您能為我們講說《聖智事分別自性經》中一百零八句分別所依據的五法（Panca-dharma，五種法）、三自性（Tri-svabhava，三種自性）、八識（Asta-vijnana，八種意識）和二無我（Dvi-nairatmya，兩種無我）。這些都是這部經所說的聖智之事。諸位菩薩已經聽聞了八識的講解，現在想聽聞三自性法，所以大慧再次請求。只說『自性經』，是舉總而攝別。說『一百零八句分別所依』，是指一百零八句用來分別自性，是所依據的。」

如來應供等正覺（Tathagata Arhat Samyaksambuddha，如來的稱號），依據這些分別，宣說菩薩摩訶薩進入自相（Svalaksana，自身相）、共相（Samanya-laksana，共同相）和妄想自性（Parikalpita-svabhava，遍計所執性）。因為分別宣說妄想自性，就能很好地瞭解，周遍觀察人無我（Pudgala-nairatmya，人無我）和法無我（Dharma-nairatmya，法無我），清除妄想，照亮各個菩薩地（Bhumi，菩薩的階位），超越一切聲聞（Sravaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，靠自己悟道的修行者）以及各種外道（Tirthika，佛教以外的修行者）的禪定之樂，觀察如來不可思議的所行境界，最終舍離五法自性，以諸佛如來的法身智慧善加莊嚴自身，生起幻化境界，上升到一切佛剎（Buddha-ksetra，佛的國土）的兜率天宮（Tusita Heaven，欲界天之一）乃至色究竟天宮（Akanistha Heaven，色界天頂），獲得如來常住的法身。

如來憐憫諸位菩薩執著于生法自共相，所以宣說妄計自性（Parikalpita-svabhava，遍計所執性）的差別義門。瞭解這個意義后，周遍觀察，就能脫離人我和法我的執著。執著脫離后，就能進入各個菩薩地。因此能夠超越凡夫和小乘的禪定，優越地進入如來不可思議的境界。對於五法三自性的妄執，是不離而離。法身智慧莊嚴，是自行圓滿的結果。生起幻化境界，是示現國土，教化眾生。至於一切佛剎天宮，凡是有眾生可以接受教化的，沒有不在其中示現受生、成等正覺的。兜率陀（Tusita）的意思是知足，指對於五欲知道止足。 English version:

At that time, the Mahasattva (Great Being) Mahamati, knowing the thoughts in the minds of the great Bodhisattvas concerning the Arya-jnana-artha-vibhanga-svabhava-sutra (Scripture on the Discrimination of the Essence of Holy Wisdom), relying on the power and majesty of all the Buddhas, spoke to the Buddha, saying: 'World Honored One, I beseech you to explain the one hundred and eight phrases of the Arya-jnana-artha-vibhanga-svabhava-sutra, which are based on the Five Dharmas (Panca-dharma), the Three Svabhavas (Tri-svabhava), the Eight Vijnanas (Asta-vijnana), and the Two Nairatmyas (Dvi-nairatmya). These are all matters of holy wisdom spoken of in this scripture. The Bodhisattvas have already heard the explanation of the Eight Vijnanas and now wish to hear the Three Svabhavas. Therefore, Mahamati requests again. To simply say 'Svabhava Sutra' is to include the specific within the general. To say 'based on the one hundred and eight phrases of discrimination' means that the one hundred and eight phrases are used to discriminate the Svabhava and are the basis for it.'

The Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), based on these discriminations, explains that the Bodhisattva Mahasattva enters into the Svalaksana (Own-nature), Samanya-laksana (Common-nature), and Parikalpita-svabhava (Imagined nature). Because of discriminating and explaining the Parikalpita-svabhava, one can well understand and thoroughly observe Pudgala-nairatmya (No-self of persons) and Dharma-nairatmya (No-self of phenomena), purify delusions, illuminate the Bhumis (Stages) of Bodhisattvas, transcend all Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and the pleasures of the various Tirthikas (Non-Buddhists)' meditations, observe the inconceivable realm of the Tathagatas' conduct, and ultimately abandon the Svabhava of the Five Dharmas, adorn oneself well with the Dharmakaya (Dharma-body) wisdom of all the Buddhas Tathagatas, create illusory realms, ascend to the Tusita Heaven (Heaven of Contentment) in all Buddha-ksetras (Buddha-fields) and even to the Akanistha Heaven (Highest Heaven of Form), and attain the permanent Dharmakaya of the Tathagata.

The Tathagata, pitying the Bodhisattvas' attachment to the self-nature and common-nature of arising dharmas, explains the different meanings of the Parikalpita-svabhava. Understanding this meaning, one can thoroughly observe and then detach from the attachment to the no-self of persons and the no-self of phenomena. Once attachment is detached, one can enter the various Bhumis. Therefore, one can surpass the meditations of ordinary people and the Small Vehicle, and excellently enter the inconceivable realm of the Tathagata. The delusion of the Five Dharmas and Three Svabhavas is detachment without detachment. The adornment of the Dharmakaya wisdom is the complete result of self-cultivation. Creating illusory realms is to manifest lands and transform others. As for all Buddha-ksetras and heavens, wherever there are beings who can be transformed, there is no place where one does not manifest birth, accomplish perfect enlightenment, and so on. Tusita means 'contentment,' referring to knowing contentment with the five desires.

【English Translation】 At that time, the Mahasattva (Great Being) Mahamati, knowing the thoughts in the minds of the great Bodhisattvas concerning the Arya-jnana-artha-vibhanga-svabhava-sutra (Scripture on the Discrimination of the Essence of Holy Wisdom), relying on the power and majesty of all the Buddhas, spoke to the Buddha, saying: 'World Honored One, I beseech you to explain the one hundred and eight phrases of the Arya-jnana-artha-vibhanga-svabhava-sutra, which are based on the Five Dharmas (Panca-dharma), the Three Svabhavas (Tri-svabhava), the Eight Vijnanas (Asta-vijnana), and the Two Nairatmyas (Dvi-nairatmya). These are all matters of holy wisdom spoken of in this scripture. The Bodhisattvas have already heard the explanation of the Eight Vijnanas and now wish to hear the Three Svabhavas. Therefore, Mahamati requests again. To simply say 'Svabhava Sutra' is to include the specific within the general. To say 'based on the one hundred and eight phrases of discrimination' means that the one hundred and eight phrases are used to discriminate the Svabhava and are the basis for it.' The Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), based on these discriminations, explains that the Bodhisattva Mahasattva enters into the Sva-laksana (Own-nature), Samanya-laksana (Common-nature), and Parikalpita-svabhava (Imagined nature). Because of discriminating and explaining the Parikalpita-svabhava, one can well understand and thoroughly observe Pudgala-nairatmya (No-self of persons) and Dharma-nairatmya (No-self of phenomena), purify delusions, illuminate the Bhumis (Stages) of Bodhisattvas, transcend all Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and the pleasures of the various Tirthikas (Non-Buddhists)' meditations, observe the inconceivable realm of the Tathagatas' conduct, and ultimately abandon the Svabhava of the Five Dharmas, adorn oneself well with the Dharmakaya (Dharma-body) wisdom of all the Buddhas Tathagatas, create illusory realms, ascend to the Tusita Heaven (Heaven of Contentment) in all Buddha-ksetras (Buddha-fields) and even to the Akanistha Heaven (Highest Heaven of Form), and attain the permanent Dharmakaya of the Tathagata. The Tathagata, pitying the Bodhisattvas' attachment to the self-nature and common-nature of arising dharmas, explains the different meanings of the Parikalpita-svabhava. Understanding this meaning, one can thoroughly observe and then detach from the attachment to the no-self of persons and the no-self of phenomena. Once attachment is detached, one can enter the various Bhumis. Therefore, one can surpass the meditations of ordinary people and the Small Vehicle, and excellently enter the inconceivable realm of the Tathagata. The delusion of the Five Dharmas and Three Svabhavas is detachment without detachment. The adornment of the Dharmakaya wisdom is the complete result of self-cultivation. Creating illusory realms is to manifest lands and transform others. As for all Buddha-ksetras and heavens, wherever there are beings who can be transformed, there is no place where one does not manifest birth, accomplish perfect enlightenment, and so on. Tusita means 'contentment,' referring to knowing contentment with the five desires.

切法亦復如是。大慧。復有餘外道。見種求那極微陀羅驃形處橫法各各差別。見已計著無兔角橫法。作牛有角想　外道之見無出二種。一者計無。見一切法隨因而盡更無有因如兔無角。諸法亦爾。此斷見也。二者計有。見大種依微塵而生。大種者四大種也。求那翻依。陀羅驃翻塵。于塵等諸物形量處。橫計差別作牛有角想。此常見也。

大慧。彼墮二見不解心量。自心境界妄想增長。身受用見立妄想根量。大慧。一切法性亦復如是。離有無不應作想。大慧。若復離有無。而作兔無角想。是名邪想。彼應待觀故兔無角。不應作想。乃至微塵分別自性。悉不可得。大慧。聖境界離。不應作牛有角想　彼外道之起有無二見。因不了諸法唯心。但于自心境界增長妄想分別。至於世間資身之具。無非妄想心量。根猶心也。若能達此心量所現境界皆是虛妄。其有無二見則可泯矣。復告大慧。非但心法本空。一切諸法之性。亦本離有無之相。不應妄計。又復若謂有無俱離。作兔無角想。亦是邪計。言待觀者。待謂待對。謂牛角之有觀兔角之無。亦非真空。故云不應作想。至於微塵自性求其體相皆不可得。良以聖智境界。本離彼見。是故於此不應分別也。

爾時大慧菩薩摩訶薩白佛言。世尊。得無妄想者。見不生相已。隨

【現代漢語翻譯】現代漢語譯本：切法（Citta，心）也是如此。大慧（Mahamati）。還有其他外道，觀察到種（Guna， गुण，屬性）、求那（Guna， गुण，屬性）、極微（Paramanu， परमाणु，極小的微粒）、陀羅驃（Dravya， द्रव्य，實體）的形狀、處所、橫法（性質）各有差別。觀察后，他們執著于沒有兔角的橫法，而想像牛有角。外道的見解不出兩種：一是計無，認為一切法隨著因緣而消散，不再有因，就像兔子沒有角一樣，諸法也是如此。這是斷見。二是計有，認為四大種（Mahabhuta，महाभूत，地、水、火、風）依賴微塵而生。大種就是四大種。求那翻譯為『依』，陀羅驃翻譯為『塵』。他們對於微塵等諸物的形狀、數量、處所、性質，妄加分別，想像牛有角。這是常見。大慧（Mahamati）。他們墮入有無二見，不瞭解心量（心的度量）。在自心境界中，妄想增長，以身、受用、見解建立妄想的根源和度量。大慧（Mahamati）。一切法的本性也是如此，不應該執著于有無而產生想法。大慧（Mahamati）。如果離開了有無，還想像兔子沒有角，這就是邪想。他們應該等待觀察，所以兔子沒有角，不應該產生想法。乃至分析微塵的自性，都是不可得的。大慧（Mahamati）。聖人的境界是遠離這些的，不應該想像牛有角。這些外道產生有無二見，是因為不瞭解諸法唯心，只是在自心境界中增長妄想分別。至於世間的資身之具，沒有不是妄想心量的體現。根就是心。如果能夠通達此心量所顯現的境界都是虛妄的，那麼有無二見就可以消除。佛又告訴大慧（Mahamati），不僅心法本空，一切諸法的本性，也本來就離開了有無之相，不應該妄加揣測。如果認為有無俱離，還想像兔子沒有角，也是邪見。所謂『待觀』，是指待對，即牛角的存在與兔角的不存在相對而言，並非真空，所以說不應該產生想法。至於微塵的自性，尋求它的體相都是不可得的。這是因為聖智的境界，本來就遠離這些見解，所以不應該對此進行分別。這時，大慧（Mahamati）菩薩摩訶薩對佛說：世尊，難道妄想者，見到不生之相后，就隨...

【English Translation】 English version: Citta (Citta, mind) is also like that. Mahamati (Mahamati). Furthermore, there are other non-Buddhists who observe that Guna (Guna, गुण, attribute), Guna (Guna, गुण, attribute), Paramanu (Paramanu, परमाणु, extremely small particle), Dravya (Dravya, द्रव्य, substance)'s shape, location, and horizontal properties are each different. After observing, they cling to the horizontal property of having no rabbit horns, and imagine that a cow has horns. The views of non-Buddhists do not go beyond two types: one is nihilism, believing that all dharmas dissipate with conditions and there is no longer any cause, just like a rabbit has no horns, so are all dharmas. This is annihilationism. The second is eternalism, believing that the four great elements (Mahabhuta, महाभूत, earth, water, fire, wind) arise dependent on micro-dust. The great elements are the four great elements. Guna is translated as 'dependent', and Dravya is translated as 'dust'. They make false distinctions regarding the shape, quantity, location, and properties of dust and other things, imagining that a cow has horns. Mahamati (Mahamati). They fall into the two views of existence and non-existence, not understanding the measure of the mind. In the realm of their own minds, delusional thoughts increase, and they establish the roots and measures of delusion based on body, enjoyment, and views. Mahamati (Mahamati). The nature of all dharmas is also like this, one should not cling to existence and non-existence and generate thoughts. Mahamati (Mahamati). If, after departing from existence and non-existence, one still imagines that a rabbit has no horns, this is a false thought. They should wait and observe, therefore a rabbit has no horns, and should not generate thoughts. Even analyzing the self-nature of micro-dust, it is unattainable. Mahamati (Mahamati). The realm of the sages is far from these, and one should not imagine that a cow has horns. These non-Buddhists generate the two views of existence and non-existence because they do not understand that all dharmas are only mind, and only increase delusional thoughts and distinctions in the realm of their own minds. As for the worldly means of sustenance, none are not manifestations of the measure of delusional mind. The root is the mind. If one can understand that the realms manifested by this measure of mind are all illusory, then the two views of existence and non-existence can be eliminated. The Buddha further told Mahamati (Mahamati) that not only is the mind-dharma fundamentally empty, but the nature of all dharmas is also originally apart from the appearance of existence and non-existence, and one should not make wild guesses. If one thinks that existence and non-existence are both apart, and still imagines that a rabbit has no horns, this is also a false view. The so-called 'waiting and observing' refers to waiting for a counterpart, that is, the existence of cow horns is relative to the non-existence of rabbit horns, which is not true emptiness, so it is said that one should not generate thoughts. As for the self-nature of micro-dust, seeking its substance and appearance is unattainable. This is because the realm of the wisdom of the sages is originally far from these views, so one should not make distinctions about this. At this time, the Bodhisattva Mahamati (Mahamati) Mahasattva said to the Buddha: World Honored One, could it be that those with delusional thoughts, after seeing the appearance of non-arising, then follow...

彼思量觀察不生妄想言無耶　既斥外道有無皆非正因故。又問云。今正教得無妄想者。唯見不生相而已。與彼外道觀察不生妄想言無者何異耶。

佛告大慧。非觀察不生妄想言無。所以者何。妄想者。因彼生故。依彼角生妄想。以依角生妄想。是故言依因故。離異不異故。非觀察不生妄想言無角　答先正揀非。言非觀察等者。蓋了妄想無自性為無。不同彼分別對有言無。蓋彼以分別妄想為生法之因。如因角有無而起分別故。云以依角生妄想。言離異不異者。異謂依角而起有無分別。不異謂角無分別。離此見故。故云非觀察不生妄想言無角也。

大慧。若復妄想異角者。則不應角生。若不異者。則因彼故。乃至微塵分析推求悉不可得。不異角故彼亦非性。二俱無性者。何法何故而言無耶。大慧。若無故無角。觀有故言兔無角者。不應作想。大慧。不正因故。而說有無。二俱不成　此復妄想異角等者。再釋上義。若謂分別與角異者。則角非所依之因。若不異者。因彼而起分別。若分析至於微塵。悉不可得者。則有角無角二見俱泯故。曰不異角故。彼亦非性。非性者非實性也。若有無二法俱無性者。指何法而言無耶。言無故無角者。謂異於有角。而言無角者。決無是理。故云不應作想。言不正因者。謂不得正因

【現代漢語翻譯】現代漢語譯本：他思量觀察，不生起虛妄分別，說一切法皆為『無』嗎？這是因為已經駁斥了外道所說的『有』和『無』都不是正確的因。又問：現在正教（指佛法）證得沒有虛妄分別，只是見到不生之相而已，這與外道觀察不生起虛妄分別，而說一切法為『無』，有什麼不同呢？

佛告訴大慧（Mahamati，菩薩名）：不是觀察不生起虛妄分別，就說一切法為『無』。為什麼呢？因為虛妄分別，是依『彼』而生的。依『彼』（指所依之境，如『角』）而生起虛妄分別。因為是依『角』而生起虛妄分別，所以說依『因』的緣故。離開『異』（不同）和『不異』（相同）的執著，所以不是觀察不生起虛妄分別，就說『無角』。這是回答之前先正確地辨別是非。說『非觀察』等，是說了解虛妄分別沒有自性，所以說『無』，不同於外道分別『有』而說『無』。因為他們把分別妄想作為生法之因，就像因為『角』的有無而生起分別一樣，所以說『依角生妄想』。說『離異不異』，『異』是指依『角』而生起『有』和『無』的分別，『不異』是指『角』本身沒有分別。離開這種見解，所以說不是觀察不生起虛妄分別，就說『無角』。

大慧，如果虛妄分別與『角』是不同的，那麼就不應該從『角』而生起。如果不是不同的，那麼就是因為『彼』（角）的緣故。乃至分析推求到微塵，都完全不可得。因為與『角』不是不同的，所以『彼』（角）也不是自性。『有』和『無』二者都沒有自性，那麼是根據什麼法，因為什麼緣故，而說『無』呢？大慧，如果因為『無』的緣故而說『無角』，就像觀察到『有』而說兔子沒有角一樣，不應該這樣作想。大慧，因為不是正確的因，而說『有』和『無』，這兩種說法都是不能成立的。這裡『虛妄分別異角』等，是再次解釋上面的意義。如果說分別與『角』是不同的，那麼『角』就不是所依之因。如果不是不同的，那麼就是因為『彼』（角）而生起分別。如果分析到微塵，完全不可得，那麼『有角』和『無角』兩種見解都消失了，所以說『不異角故，彼亦非性』。『非性』是指不是真實自性。如果『有』和『無』兩種法都沒有自性，那麼是指什麼法而說『無』呢？說『無故無角』，是指不同於『有角』，而說『無角』，絕對沒有這個道理，所以說不應該這樣作想。說『不正因』，是指不得正確的因。

【English Translation】 English version: Does he contemplate and observe, not generating delusive thoughts, and say that all dharmas are 'non-existent'? This is because he has already refuted the externalists' view that neither 'existence' nor 'non-existence' is a correct cause. Furthermore, he asks: Now, does the true teaching (referring to Buddhism) attain the absence of delusive thoughts, merely seeing the aspect of non-arising? What is the difference between this and the externalists who observe the non-arising of delusive thoughts and say that all dharmas are 'non-existent'?

The Buddha said to Mahamati (name of a Bodhisattva): It is not that by observing the non-arising of delusive thoughts, one says that all dharmas are 'non-existent'. Why? Because delusive thoughts arise dependent on 'that' (referring to the object of dependence, such as 'horns'). Delusive thoughts arise dependent on 'that' (horns). Because delusive thoughts arise dependent on 'horns', it is said to be due to the 'cause'. By abandoning the attachment to 'difference' and 'non-difference', it is not that by observing the non-arising of delusive thoughts, one says 'no horns'. This is answering by first correctly distinguishing right from wrong. Saying 'not observing' etc., means understanding that delusive thoughts have no self-nature, so one says 'non-existent', which is different from the externalists who distinguish 'existence' and then say 'non-existent'. Because they regard delusive thoughts as the cause of arising dharmas, just like arising distinctions due to the existence or non-existence of 'horns', therefore it is said 'delusive thoughts arise dependent on horns'. Saying 'abandoning difference and non-difference', 'difference' refers to arising distinctions of 'existence' and 'non-existence' dependent on 'horns', 'non-difference' refers to 'horns' themselves having no distinctions. By abandoning this view, it is said that it is not by observing the non-arising of delusive thoughts that one says 'no horns'.

Mahamati, if delusive thoughts are different from 'horns', then they should not arise from 'horns'. If they are not different, then it is because of 'that' (horns). Even if analyzed and investigated down to dust motes, they are completely unattainable. Because they are not different from 'horns', 'that' (horns) also has no self-nature. If both 'existence' and 'non-existence' have no self-nature, then according to what dharma, for what reason, does one say 'non-existent'? Mahamati, if one says 'no horns' because of 'non-existence', just like observing 'existence' and saying that rabbits have no horns, one should not think like this. Mahamati, because it is not a correct cause, saying 'existence' and 'non-existence', both of these statements cannot be established. Here, 'delusive thoughts are different from horns' etc., is explaining the above meaning again. If one says that distinctions are different from 'horns', then 'horns' are not the cause of dependence. If they are not different, then distinctions arise because of 'that' (horns). If analyzed down to dust motes and completely unattainable, then both views of 'having horns' and 'not having horns' disappear, therefore it is said 'because not different from horns, that also has no self-nature'. 'No self-nature' means not real self-nature. If both dharmas of 'existence' and 'non-existence' have no self-nature, then according to what dharma does one say 'non-existent'? Saying 'no horns because of non-existence' refers to saying 'no horns' different from 'having horns', there is absolutely no such reason, therefore it is said that one should not think like this. Saying 'incorrect cause' refers to not obtaining the correct cause.

論有無者。皆無實義故云二俱不成也。

大慧。復有餘外道見。計著色空事形處橫法。不能善知虛空分齊。言色離虛空。起分齊見妄想　重舉外計色空之義。以辯其非因。如入楞伽云。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。色是虛空持所持處所建立。性色空事分別當知。大慧。四大種生時自相各別。亦不住虛空。非彼無虛空　上言不善分別色空。此言空即是色色即是空。持所持處者。謂色為虛空所持。于所持處建立諸色則空外無色互為能所。云何而言離虛空起分齊見也。言性色空事者。謂性色性空之事。當如是分別也。入楞伽云。色空分齊應如是知。四大種者。地水火風也。此四大生時。堅濕暖動自相各別。雖不住于虛空。未嘗離於虛空。故云非彼無虛空也。

如是大慧。觀牛有角故。兔無角。大慧。又牛角者。析為微塵。又分別微塵剎那不住。彼何所觀故而言無耶。若言觀余物者。彼法亦然　觀牛有角等者。是對牛角之有。言兔角之無也。此牛角析為微塵。又分分析之至於鄰虛。如是則覺無覺相。求剎那住相亦不可得。剎那者微細念也。彼外道計無者。對牛角之有而言。牛角求之既無微塵可得。不知對何物而言無耶。入楞伽云。若待余

【現代漢語翻譯】現代漢語譯本：關於有和無的討論，都因為沒有實際意義，所以說兩者都不能成立。

大慧（Mahamati，菩薩名）。還有其他外道（Tirthika，佛教術語，指非佛教的修行者）的見解，執著於色（rupa，物質現象）、空（sunyata，空性）、事物形狀、處所和橫向的法（dharma，此處指事物）。他們不能正確理解虛空的界限，聲稱色是獨立於虛空的，從而產生分別的妄想。

（譯者註：這裡重複提到了外道關於色和空的觀點，是爲了辯駁他們的錯誤原因。正如《入楞伽經》（Lankavatara Sutra）所說：『還有外道認為色有形狀，虛空有界限，因此產生執著，聲稱色不同於虛空，從而產生分別。』）

大慧。虛空是色所隨順進入的色之種子。大慧。色是虛空所持有的，在被持有的處所建立起來的。應該分辨清楚自性、色和空的事物。大慧。四大種（四大元素，即地、水、火、風）產生時，各自的自相不同，雖然不住于虛空，但也不是沒有虛空。

（譯者註：前面說的是不能正確分辨色和空，這裡說的是空即是色，色即是空。『持所持處』指的是色被虛空所持有，在被持有的處所建立各種色，因此空外無色，相互依存。怎麼能說離開虛空而產生分別見解呢？『性色空事』指的是自性、色和空的事物，應當這樣來分辨。《入楞伽經》說：『色和空的界限應當這樣來理解。』四大種指的是地、水、火、風。這四大產生時，堅硬、潮濕、溫暖、流動，各自的自相不同，雖然不住在虛空中，但從未離開虛空，所以說不是沒有虛空。）

大慧。例如，觀察到牛有角，所以說兔無角。大慧。而且，牛角可以分解為微塵，再進一步分析微塵，剎那不停留。他們觀察的是什麼，所以說沒有呢？如果說觀察的是其他事物，那麼那個法也是一樣。

（譯者註：『觀察到牛有角』等，是針對牛角的存在，來說兔角的不存在。牛角可以分解為微塵，再進一步分析到鄰虛的程度。這樣就會感覺到沒有覺察的對象。尋求剎那的住相也是不可能得到的。剎那指的是微細的念頭。那些外道認為沒有，是針對牛角的存在而言的。牛角已經求之不得，連微塵都不可得，不知道他們是針對什麼事物來說沒有呢？《入楞伽經》說：『如果依賴於其他事物』）

【English Translation】 English version: Regarding the discussion of existence and non-existence, both are untenable because neither has any real meaning.

Mahamati (name of a Bodhisattva). Furthermore, there are other Tirthikas (a Buddhist term referring to non-Buddhist practitioners) who cling to rupa (form, material phenomena), sunyata (emptiness), the shapes of things, locations, and horizontal dharmas (here referring to things). They cannot properly understand the limits of space, claiming that form is independent of space, thereby giving rise to delusional distinctions.

(Translator's note: The repetition of the Tirthikas' views on form and emptiness is to refute the reasons for their errors. As stated in the Lankavatara Sutra: 'Furthermore, there are Tirthikas who believe that form has shape and space has limits, thus giving rise to attachment, claiming that form is different from space, thereby giving rise to distinctions.')

Mahamati. Space is the seed of form that form follows and enters. Mahamati. Form is what is held by space, established in the place that is held. One should clearly distinguish between the nature, form, and emptiness of things. Mahamati. When the four great elements (the four elements, namely earth, water, fire, and wind) arise, their respective characteristics are different. Although they do not abide in space, it is not that they are without space.

(Translator's note: The previous statement was about not being able to properly distinguish between form and emptiness. This statement is about emptiness being form, and form being emptiness. 'The place that is held' refers to form being held by space, and various forms being established in the place that is held. Therefore, there is no form outside of space, and they are mutually dependent. How can one say that distinctions arise apart from space? 'The nature, form, and emptiness of things' refers to the nature, form, and emptiness of things, and should be distinguished in this way. The Lankavatara Sutra says: 'The limits of form and emptiness should be understood in this way.' The four great elements refer to earth, water, fire, and wind. When these four arise, they are hard, wet, warm, and moving, each with its own distinct characteristics. Although they do not reside in space, they have never been separated from space, so it is said that they are not without space.)

Mahamati. For example, observing that a cow has horns, one says that a rabbit has no horns. Mahamati. Moreover, a cow's horn can be broken down into dust particles, and further analysis of the dust particles reveals that they do not remain for even a kshana (moment). What are they observing, therefore, when they say that there is nothing? If they say that they are observing other things, then that dharma (thing) is the same.

(Translator's note: 'Observing that a cow has horns,' etc., is in response to the existence of cow horns, to say that rabbit horns do not exist. Cow horns can be broken down into dust particles, and further analyzed to the point of adjacent emptiness. In this way, one will feel that there is no object of perception. Seeking the appearance of a kshana is also impossible to obtain. Kshana refers to a subtle thought. Those Tirthikas who say that there is nothing are referring to the existence of cow horns. Cow horns have already been sought and cannot be found, and even dust particles cannot be found. I don't know what they are referring to when they say that there is nothing. The Lankavatara Sutra says: 'If relying on other things')

物彼亦如是待即對也。

爾時世尊告大慧菩薩摩訶薩言。當離兔角牛角虛空形色異見妄想。汝等諸菩薩摩訶薩當思惟自心現妄想隨入為一切剎土最勝子以自心現方便而教授之　此結勸離二種見。又曰。當思惟自心現妄想。欲知妄想有無之實。但當返觀自心是果有耶果無耶。亦有亦無非有非無思之自得。亦當以此教導於他。故曰隨入一切剎土。最勝子猶佛子也。

爾時世尊欲重宣此義而說偈言。

色等及心無　　色等長養心　身受用安立　　識藏現眾生　心意及與識　　自性法有五　無我二種凈　　廣說者所說　長短有無等　　展轉互相生　以無故成有　　以有故成無　微塵分別事　　不起色妄想　心量安立處　　惡見所不樂　覺想非境界　　聲聞亦復然　救世之所說　　自覺之境界

色等及心無者。頌上妄想自性不出色等外塵及內識。心以理言之本無所有。此一無字斷妄利刀莫過乎此。承當得去何想不除。但凡夫不了而起妄想。反取以長養自心。故身受用等物由之建立。自本而言藏識所現。故心意識次第而生。自性法有五者。約三自性。立名相等五法及二無我也。廣說等者。頌上有無妄想及觀待等皆非正因也。微塵分別事不起色等。頌上析角無角邪計妄想也。心量安立處者

【現代漢語翻譯】現代漢語譯本『物彼亦如是待即對也』的意思是，事物之間的關係是相互依存、相對待的。

爾時，世尊（Bhagavan，對佛的尊稱）告訴大慧菩薩摩訶薩（Mahasattva，偉大的菩薩）說：『你們應當遠離對兔角、牛角、虛空形色等不存在之物的錯誤見解和妄想。你們這些菩薩摩訶薩應當思維自心所顯現的虛妄，隨順並進入一切剎土（Buddha-kshetra，佛土），作為最殊勝的佛子，用自心顯現的方便法門來教導眾生。』這段經文總結並勸誡修行者遠離兩種錯誤的見解。經文又說：『應當思維自心現妄想』，想要知道妄想是真實存在還是根本不存在，只需要反觀自己的心，思考它是果上的有，還是果上的無？是亦有亦無，還是非有非無？通過這樣的思辨，自然可以領悟。也應當用這種方法教導他人，所以說『隨入一切剎土』。『最勝子』，如同佛子一樣。

爾時，世尊爲了再次宣說這個道理，而說了以下偈頌：

『色等及心無，色等長養心，身受用安立，識藏現眾生。心意及與識，自性法有五，無我二種凈，廣說者所說。長短有無等，展轉互相生，以無故成有，以有故成無。微塵分別事，不起色妄想，心量安立處，惡見所不樂。覺想非境界，聲聞亦復然，救世之所說，自覺之境界。』

『色等及心無』，這句偈頌說明，妄想的自性沒有超出色等外在的塵境和內在的意識。從理上來說，心本來就是空無所有的。這一個『無』字，是斬斷妄想的最鋒利的刀，沒有比這更有效的了。如果能夠真正領會並承擔，那麼什麼妄想不能去除呢？只是凡夫不明白這個道理，反而生起妄想，反而用外在事物來滋養自己的心，所以身體、受用等事物因此而建立。從根本上來說，這些都是藏識所顯現的，所以心、意、識依次產生。『自性法有五』，這是根據三自性（Paratantra-svabhava，依他起性；Parikalpita-svabhava，遍計所執性；Parinispanna-svabhava，圓成實性），建立名、相等五法以及二種無我（Pudgala-nairatmya，人無我；Dharma-nairatmya，法無我）。『廣說等者』，是讚頌上面所說的有無妄想以及觀待等，都不是正確的因。『微塵分別事，不起色等』，是讚頌上面所說的分析兔角、牛角，認為它們存在，這是一種邪惡的計度妄想。『心量安立處者』

【English Translation】 English version 『Things are relative and arise in dependence.』

At that time, the Bhagavan (Blessed One, a respectful term for the Buddha) said to the Mahasattva (Great Being) Mahamati (Great Wisdom): 『You should abandon the erroneous views and delusions regarding non-existent things such as rabbit horns, cow horns, and the form and characteristics of empty space. You Bodhisattva-Mahasattvas should contemplate the illusions manifested by your own minds, follow and enter into all Buddha-lands (Buddha-kshetra), as the most excellent sons of the Buddhas, and teach beings with the expedient means manifested by your own minds.』 This passage summarizes and exhorts practitioners to abandon two kinds of erroneous views. The sutra also says: 『You should contemplate the illusions manifested by your own minds.』 If you want to know whether illusions are real or non-existent, you only need to reflect on your own mind and consider whether it is existent or non-existent in terms of result? Is it both existent and non-existent, or neither existent nor non-existent? Through such contemplation, you can naturally realize it. You should also use this method to teach others, so it says 『follow and enter into all Buddha-lands.』『The most excellent sons』 are like the sons of the Buddhas.

At that time, the Bhagavan, wishing to restate this meaning, spoke the following verses:

『Form and so forth, and mind, are non-existent; form and so forth nourish the mind; body, enjoyment, and establishment; the Alaya-consciousness manifests sentient beings. Mind, intellect, and consciousness; the five Dharmas of self-nature; two kinds of selflessness; as spoken by those who expound widely. Long, short, existent, non-existent, and so forth; arise mutually in dependence; because of non-existence, existence is established; because of existence, non-existence is established. Analyzing things into atoms; does not give rise to illusions of form; the place where the measure of mind is established; is not pleasing to evil views. Awareness and thought are not the realm; even so for the Shravakas (Hearers); what is spoken by the savior of the world; is the realm of self-realization.』

『Form and so forth, and mind, are non-existent,』 this verse explains that the nature of illusion does not go beyond external objects such as form and internal consciousness. In terms of principle, the mind is originally empty and without anything. This one word 『non-existence』 is the sharpest sword for cutting off illusions; there is nothing more effective than this. If you can truly understand and take it on, then what illusion cannot be removed? It is just that ordinary people do not understand this principle, but instead give rise to illusions, and instead use external things to nourish their own minds, so body, enjoyment, and so forth are established because of this. Fundamentally speaking, these are all manifested by the Alaya-consciousness, so mind, intellect, and consciousness arise in sequence. 『The five Dharmas of self-nature,』 this is based on the three self-natures (Paratantra-svabhava, the nature of dependence on others; Parikalpita-svabhava, the nature of complete conceptualization; Parinispanna-svabhava, the nature of perfect accomplishment), establishing the five Dharmas of name, and so forth, as well as the two kinds of selflessness (Pudgala-nairatmya, selflessness of persons; Dharma-nairatmya, selflessness of phenomena). 『Those who expound widely, and so forth,』 praise that the illusions of existence and non-existence mentioned above, as well as dependence, are not correct causes. 『Analyzing things into atoms; does not give rise to illusions of form,』 praises the above-mentioned analysis of rabbit horns and cow horns, believing that they exist, which is an evil calculation of illusion. 『The place where the measure of mind is established』

。頌上思惟自心離有無計。即第一義安立之處。非外道小乘惡見覺想所樂境界。乃佛所說自覺境界也。

爾時大慧菩薩為凈除自心現流故。復請如來白佛言。世尊。云何凈除一切眾生自心現流。為頓為漸耶　自心現流者。謂八識自心現行流注煩惱。亦謂之自心現過患習氣。大慧。為此請凈除之法。為頓耶為漸耶。

佛告大慧。漸凈非頓。如庵羅果漸熟非頓。如來凈除一切眾生自心現流。亦復如是。漸凈非頓。譬如陶家造作諸器漸成非頓。如來凈除一切眾生自心現流。亦復如是。漸凈非頓。譬如大地漸生萬物非頓生也。如來凈除一切眾生自心現流。亦復如是。漸凈非頓。譬如人學音樂書畫種種伎術漸成非頓。如來凈除一切眾生自心現流。亦復如是。漸成非頓。譬如明鏡頓現一切無相色像。如來凈除一切眾生自心現流。亦復如是。頓現無相無有所有清凈境界。如日月輪頓照顯示一切色像。如來為離自心現習氣過患。眾生亦復如是。頓為顯示不思議智最勝境界。譬如藏識頓分別知自心現及身安立受用境界。彼諸依佛亦復如是。頓熟眾生所處境界。以修行者安處於彼色究竟天。譬如法佛所作依佛光明照耀。自覺聖趣亦復如是。彼於法相。有性無性惡見妄想照令除滅　此段示漸頓凈相。佛告大慧下示漸凈相。文凡四

【現代漢語翻譯】現代漢語譯本：因此，應當思索自己的心，遠離有和無的計較。這就是第一義安立之處，不是外道、小乘的邪惡見解和覺想所能理解的境界，而是佛所說的自覺境界。

當時，大慧菩薩爲了清凈自己的心識顯現之流，再次向如來請教，對佛說：『世尊，如何清凈一切眾生的心識顯現之流？是頓悟還是漸悟呢？』心識顯現之流，指的是第八識（阿賴耶識）的自心顯現的執行流注的煩惱，也指自心顯現的過患習氣。大慧菩薩為此請問清凈之法，是頓悟還是漸悟。

佛告訴大慧菩薩：『是漸悟清凈，不是頓悟。比如庵羅果（Amra fruit）逐漸成熟，不是一下子成熟。如來清凈一切眾生的心識顯現之流，也是這樣，是漸悟清凈，不是頓悟。比如陶工製作各種器皿，逐漸完成，不是一下子完成。如來清凈一切眾生的心識顯現之流，也是這樣，是漸悟清凈，不是頓悟。比如大地逐漸生長萬物，不是一下子生長出來。如來清凈一切眾生的心識顯現之流，也是這樣，是漸悟清凈，不是頓悟。比如人學習音樂、書法、繪畫等各種技藝，逐漸完成，不是一下子完成。如來清凈一切眾生的心識顯現之流，也是這樣，是漸悟完成，不是頓悟。比如明鏡一下子顯現一切無相的色像，如來清凈一切眾生的心識顯現之流，也是這樣，一下子顯現無相、無所有、清凈的境界。就像日月輪一下子照耀顯示一切色像，如來爲了使眾生遠離心識顯現的習氣過患，也是這樣，一下子顯示不可思議智慧的最殊勝境界。比如藏識（Alaya-vijñana）一下子分別知曉自心顯現以及身體安立受用的境界，那些依佛（Nirmanakaya Buddha）也是這樣，一下子成熟眾生所處的境界，因為修行者安住于彼色究竟天（Akanistha）。比如法佛（Dharmakaya Buddha）所作的依佛光明照耀，自覺聖趣也是這樣，對於法相的有性無性的邪惡見解和妄想，照耀使之消除滅盡。』這段經文展示了漸悟和頓悟的清凈之相。佛告訴大慧菩薩以下的部分，展示了漸悟清凈之相，共有四種比喻。

【English Translation】 English version: Therefore, one should contemplate one's own mind, free from calculations of existence and non-existence. This is the place where the ultimate meaning is established, not a realm enjoyed by the heretics, Hinayana's evil views and deluded thoughts, but the self-realized realm spoken of by the Buddha.

At that time, Mahamati Bodhisattva, in order to purify the flow of his own mind's manifestations, again requested the Tathagata, saying to the Buddha: 'World Honored One, how does one purify the flow of all sentient beings' mind's manifestations? Is it gradual or sudden?' The flow of mind's manifestations refers to the afflictions of the eighth consciousness (Alaya-vijñana) manifesting and flowing, and also refers to the habitual tendencies of the faults manifested by the mind. Mahamati, for this he asks about the method of purification, whether it is sudden or gradual.

The Buddha told Mahamati: 'It is gradual purification, not sudden. Just as the Amra fruit gradually ripens, not suddenly. The Tathagata purifies the flow of all sentient beings' mind's manifestations in the same way, it is gradual purification, not sudden. Just as a potter makes various vessels, gradually completing them, not suddenly. The Tathagata purifies the flow of all sentient beings' mind's manifestations in the same way, it is gradual purification, not sudden. Just as the earth gradually produces all things, not suddenly. The Tathagata purifies the flow of all sentient beings' mind's manifestations in the same way, it is gradual purification, not sudden. Just as a person learns music, calligraphy, painting, and various skills, gradually completing them, not suddenly. The Tathagata purifies the flow of all sentient beings' mind's manifestations in the same way, it is gradual completion, not sudden. Just as a clear mirror suddenly reflects all formless appearances, the Tathagata purifies the flow of all sentient beings' mind's manifestations in the same way, suddenly revealing the realm of no-appearance, no-possession, and purity. Just as the sun and moon suddenly illuminate and display all appearances, the Tathagata, in order to liberate sentient beings from the habitual tendencies and faults of the mind's manifestations, also suddenly reveals the most supreme realm of inconceivable wisdom. Just as the Alaya-vijñana suddenly distinguishes and knows the manifestations of its own mind and the realm of the body's establishment and enjoyment, those Nirmanakaya Buddhas are also like this, suddenly maturing the realm where sentient beings dwell, because practitioners abide in that Akanistha heaven. Just as the light of the Nirmanakaya Buddha made by the Dharmakaya Buddha shines, the self-realized holy realm is also like this, illuminating and eliminating the evil views and delusions of existence and non-existence regarding the characteristics of dharmas.' This passage shows the aspects of gradual and sudden purification. The part where the Buddha tells Mahamati below shows the aspect of gradual purification, with a total of four analogies.

喻。有法有喻有合文皆可見。譬如明鏡下示頓凈相。亦有四喻。初無相色像者。為即明之像。像體本空。以喻法中無相境界本無所有。故云無有所有藏識喻云。頓分別知者。非藏識分別。乃分別藏識所現境界。如鏡現像。此喻依佛頓熟大根眾生所居之境。言依佛者報身佛也。以報身依法身故。言譬如法佛所作依佛者。入楞伽云。譬如法佛頓現報佛及以化佛是也。自覺聖趣者。即自證聖境。彼外道有無性執惡見。照了令滅也。

大慧。法依佛說一切法入自相共相自心現習氣因相續妄想自性計著因種種不實如幻。種種計著不可得　法依佛者。法即法身體也。依佛即報佛用也。謂全體起用說一切法。法即大乘法也。入自相共相等者。言眾生迷於本性入于自相共相之執。是自心所現煩惱。名習氣因。由煩惱相續妄計造諸結業。名計著因。由煩惱結業。受諸虛妄生死。故云不實如幻。此之三道該乎九界。故云種種計著。然此三道本是三德。眾生迷之流轉三道。佛說此法令其了達自性本空。即妄成真真妄俱泯。故曰不可得也。

複次大慧。計著緣起自性。生妄想自性相。大慧。如工幻師依草木瓦石作種種幻起一切眾生若干形色起種種妄想。彼諸妄想亦無真實　此言自共相等諸法不出二種自性。由緣起自性。而生妄想自

【現代漢語翻譯】現代漢語譯本：比喻。有法、有比喻、有合文，都能夠明白地看到。譬如在明鏡之下，直接顯示清凈的景象。也有四種比喻。最初的『無相色像』，是指明鏡中顯現的影像。影像的本體本是空，用以比喻佛法中無相的境界本來就什麼都沒有。所以說『無有所有』。藏識的比喻是說，『頓分別知』，不是藏識在分別，而是分別藏識所顯現的境界，就像鏡子顯現影像一樣。這個比喻是依據佛為頓悟成熟的大根器眾生所居住的境界而說的。說『依佛』，指的是報身佛（Sambhogakāya-buddha）。因為報身是依據法身（Dharmakāya）而顯現的。說到『譬如法佛所作依佛』，就像《楞伽經》（Laṅkāvatāra Sūtra）所說：『譬如法佛頓現報佛以及化佛（Nirmāṇakāya-buddha）。』『自覺聖趣』，就是自己證悟聖境。那些外道有無性執著的邪惡見解，用佛法照亮他們，使之滅除。大慧（Mahāmati）。佛陀說法是依據佛的證悟，一切法都歸入自相（svalakṣaṇa）、共相（sāmānyalakṣaṇa），自心顯現的習氣因（vāsanā-hetu），相續妄想（saṃdhi-kalpana），自性計著因（svabhāva-abhiniveśa-hetu），種種不真實如幻象，種種計著不可得。『法依佛』，法就是法身（Dharmakāya）的本體。『依佛』就是報身佛（Sambhogakāya-buddha）的作用。意思是全體起用來說一切法。法就是大乘佛法。『入自相共相等』，是說眾生迷惑于本性，陷入對自相、共相的執著，這是自心所顯現的煩惱，叫做習氣因。由於煩惱相續妄計造作各種結業，叫做計著因。由於煩惱結業，承受各種虛妄的生死，所以說不真實如幻象。這三道涵蓋九界，所以說種種計著。然而這三道本來是三德（tri-guṇa）。眾生迷惑就會流轉於三道。佛說此法，是爲了讓他們了達自性本空，即變妄為真，真妄都泯滅，所以說不可得。再次，大慧（Mahāmati）。計著緣起自性（hetu-pratyaya-svabhāva），產生妄想自性相（kalpana-svabhāva-lakṣaṇa）。大慧（Mahāmati）。比如幻術師依靠草木瓦石，製造各種幻象，生起一切眾生各種各樣的形色，生起種種妄想。那些妄想也沒有真實。

【English Translation】 English version: Metaphor. The Dharma, the metaphor, and the combined text are all clearly visible. For example, under a bright mirror, the appearance of sudden purity is directly shown. There are also four metaphors. The initial 『formless color image』 refers to the image appearing in the bright mirror. The substance of the image is inherently empty, used to illustrate that the realm of formlessness in the Dharma is originally without anything. Therefore, it is said 『nothing whatsoever』. The metaphor of the Ālaya-vijñāna (storehouse consciousness) is that 『sudden discriminative knowledge』 is not the Ālaya-vijñāna discriminating, but rather discriminating the realm manifested by the Ālaya-vijñāna, just as a mirror manifests images. This metaphor is based on the realm where the Buddha dwells for the sake of sentient beings with mature great roots of sudden enlightenment. Saying 『relying on the Buddha』 refers to the Sambhogakāya-buddha (reward body Buddha). Because the Sambhogakāya manifests based on the Dharmakāya (Dharma body). Speaking of 『for example, the Dharmakāya Buddha creates reliance on the Buddha』, it is like what the Laṅkāvatāra Sūtra says: 『For example, the Dharmakāya Buddha suddenly manifests the Sambhogakāya Buddha and the Nirmāṇakāya-buddha (transformation body Buddha).』『Self-aware sacred interest』 is oneself realizing the sacred realm. Those heretics have evil views of attachment to non-self-nature, illuminate them with the Dharma, causing them to be extinguished. Mahāmati. The Buddha's teaching is based on the Buddha's enlightenment, all dharmas enter into svalakṣaṇa (self-characteristic), sāmānyalakṣaṇa (common characteristic), vāsanā-hetu (habit energy cause) manifested by one's own mind, saṃdhi-kalpana (continuous delusion), svabhāva-abhiniveśa-hetu (self-nature attachment cause), all kinds of unreal like illusions, all kinds of attachments are unattainable. 『Dharma relies on the Buddha』, Dharma is the substance of Dharmakāya (Dharma body). 『Relying on the Buddha』 is the function of Sambhogakāya-buddha (reward body Buddha). It means the whole body arises to function and speak all dharmas. Dharma is the Mahāyāna Dharma. 『Entering self-characteristic, common characteristic, etc.』, it means sentient beings are deluded about their original nature, falling into attachment to self-characteristic and common characteristic, this is the afflictions manifested by one's own mind, called habit energy cause. Because of the continuous delusion of afflictions, various karmic formations are created, called attachment cause. Because of afflictions and karmic formations, various false births and deaths are endured, therefore it is said unreal like illusions. These three paths cover the nine realms, therefore it is said all kinds of attachments. However, these three paths are originally the three virtues (tri-guṇa). Sentient beings are deluded and will transmigrate in the three paths. The Buddha speaks this Dharma in order to let them understand that the self-nature is originally empty, that is, transforming delusion into truth, both truth and delusion are extinguished, therefore it is said unattainable. Furthermore, Mahāmati. Attachment to hetu-pratyaya-svabhāva (causality self-nature) produces kalpana-svabhāva-lakṣaṇa (delusion self-nature appearance). Mahāmati. For example, a magician relies on grass, wood, tiles, and stones to create various illusions, giving rise to all kinds of forms and colors for all sentient beings, giving rise to various delusions. Those delusions are also not real.

性之相。故復以喻顯之。依草木等作種種幻。此喻緣起自性也。若於形色等者。謂妄想自性也。彼諸妄想如幻師作諸幻相。故云亦無真實也。

如是大慧。依緣起自性。起妄想自性。種種妄想心種種相。行事妄想相。計著習氣妄想。是為妄想自性相生。大慧。是名依佛說法　上以幻法喻諸妄想。此合前喻。言種種妄想心等者。因有心則有想。有想則有行。有行則有事無非妄想。即前三道之相。但開合異耳。入楞伽云。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。文顯故引注於此。是名依佛說法結也。

大慧。法佛者。離心自性相。自覺聖所緣境界建立施作　法佛修德法身也。言離心自性相者。離妄念也。且法身究竟何所不離。而特言心者。以心為萬法之本。心若不亡則一切法生。今言離相則諸法寂滅。寂滅相者。法身之謂也。既言離相則法身名相何自而立故曰。自覺聖所緣境界建立施作。所謂強指法性為法身。斯乃無名之名。非相之相也。

大慧。化佛者。說施界忍精進禪定及心智。慧離陰界入解脫識相分別。觀察建立超外道見無色見　化佛者即應身佛也。說三乘法度諸眾生所說六度者。菩薩法也。離五陰十八界十二入。及解脫識相分別者。二乘法也。觀察建立。即後文

【現代漢語翻譯】現代漢語譯本：『性之相』（自性的表象）。所以再次用比喻來顯明它。就像依靠草木等事物變出各種幻象。這比喻的是緣起自性（因緣和合而生的自性）。『若於形色等者』，指的是妄想自性（虛妄分別的自性）。那些妄想就像幻術師變出的各種幻象，所以說『亦無真實』（也沒有真實性）。

『如是大慧』（大慧，就像這樣）。依靠緣起自性，生起妄想自性，種種妄想心，種種表象，行為事務的妄想相，執著習氣的妄想。這就是妄想自性相的產生。『大慧，是名依佛說法』（大慧，這叫做依據佛陀的說法）。上面用幻術來比喻各種妄想，這裡總結前面的比喻。說『種種妄想心等者』，因為有心就有想，有想就有行，有行就有事，沒有不是妄想的。就是前面說的三種道的表象，只是開合不同罷了。《入楞伽經》說：『由於執著境界習氣的力量，在緣起性中，有妄計性（虛妄計度的自性）的種種表象顯現。』這叫做妄計性的產生。因為文義明顯，所以引用並註釋在這裡。『是名依佛說法』（這叫做依據佛陀的說法），是總結。

『大慧，法佛者』（大慧，法佛是）。遠離心自性的表象，自覺聖者所緣的境界，建立和施作。法佛是修德法身（通過修行功德成就的法身）。說『離心自性相者』，是遠離妄念。而且法身究竟什麼沒有遠離？而特別說心呢？因為心是萬法的根本，心如果不滅，一切法就會產生。現在說遠離表象，那麼諸法就寂滅。寂滅的表象，就叫做法身。既然說遠離表象，那麼法身的名相從哪裡建立呢？所以說，自覺聖者所緣的境界，建立和施作。就是勉強指法性為法身，這是沒有名字的名字，不是表象的表象。

『大慧，化佛者』（大慧，化佛是）。宣說佈施、持戒、忍辱、精進、禪定以及心智。遠離五陰、十八界、十二入，解脫識相分別，觀察建立，超越外道見解和無色界見解。化佛就是應身佛。宣說三乘佛法度化眾生，所說的六度是菩薩法。遠離五陰、十八界、十二入，以及解脫識相分別，是二乘佛法。觀察建立，就是後面的內容。

【English Translation】 English version: 'The appearance of nature' (性之相). Therefore, it is again illustrated with a metaphor. Like creating various illusions based on grass, trees, and other things. This metaphor refers to the self-nature of dependent origination (緣起自性). 'If it is in form and color, etc.' (若於形色等者), it refers to the self-nature of delusion (妄想自性). Those delusions are like the various illusions created by a magician, so it is said that 'there is no reality either' (亦無真實).

'Thus, Mahamati' (如是大慧). Relying on the self-nature of dependent origination, the self-nature of delusion arises, various deluded minds, various appearances, the deluded appearance of actions and affairs, and the delusion of clinging to habitual tendencies. This is the arising of the self-nature of delusion. 'Mahamati, this is called according to the Buddha's teaching' (大慧，是名依佛說法). The above uses magic to metaphorize various delusions, and here summarizes the previous metaphor. Saying 'various deluded minds, etc.' (種種妄想心等者), because if there is mind, there is thought; if there is thought, there is action; if there is action, there is affair; there is nothing that is not delusion. It is the appearance of the three paths mentioned earlier, but the opening and closing are different. The Laṅkāvatāra Sūtra says: 'Due to the power of clinging to the habitual tendencies of the realm, in the nature of dependent origination, various appearances of the self-nature of false calculation (妄計性) appear.' This is called the arising of the self-nature of false calculation. Because the meaning of the text is clear, it is quoted and annotated here. 'This is called according to the Buddha's teaching' (是名依佛說法), is the conclusion.

'Mahamati, the Dharma Buddha is' (大慧，法佛者). Separated from the appearance of the self-nature of the mind, consciously establishing and performing the realm of the Holy Ones. The Dharma Buddha is the Dharma body of cultivating virtue (修德法身). Saying 'separated from the appearance of the self-nature of the mind' (離心自性相者), is to be separated from deluded thoughts. Moreover, what has the Dharma body ultimately not separated from? And why is the mind specifically mentioned? Because the mind is the root of all dharmas, if the mind does not cease, all dharmas will arise. Now saying to be separated from appearances, then all dharmas will be extinguished. The appearance of extinction is called the Dharma body. Since it is said to be separated from appearances, then where does the name and appearance of the Dharma body come from? Therefore, it is said that the realm of the Holy Ones is consciously established and performed. It is to forcibly point to the Dharma-nature as the Dharma body, which is a name without a name, an appearance without an appearance.

'Mahamati, the Transformation Buddha is' (大慧，化佛者). Explaining giving, morality, patience, diligence, meditation, and wisdom, as well as the mind and intellect. Separated from the five skandhas (五陰), eighteen realms (十八界), and twelve entrances (十二入), liberating the distinctions of consciousness, observing and establishing, surpassing the views of externalists and the views of the formless realm. The Transformation Buddha is the Nirmāṇakāya Buddha (應身佛). Explaining the Three Vehicles of Buddhism to liberate all sentient beings, the Six Perfections (六度) that are spoken of are the Bodhisattva Dharma. Separated from the five skandhas, eighteen realms, and twelve entrances, as well as liberating the distinctions of consciousness, is the Dharma of the Two Vehicles of Buddhism. Observing and establishing is what follows.

二種覺義乃菩薩自行化他法也。超外道見者。離斷常二見也。無色見者。計無色定為涅槃定。即受想心滅也。

大慧。又法佛者離攀緣。攀緣離一切所作根量相滅。非諸凡夫聲聞緣覺外道計著我相所著境界。自覺聖究竟差別相建立。是故大慧。自覺聖究竟差別相。當勤修學。自心現見應當除滅　又法佛者重示所離。前言離心自體離也。今復示離所離之境離也。離攀緣則異於凡夫。離攀緣離則異於二乘。蓋二乘雖離前塵。又著于空。佛則不然也。一切所作根量相滅者。異於外道也。故曰非諸凡夫乃至所著境界。所離既極則惟自覺聖境界而已。而言究竟差別相者。究竟乃極于果位。差別乃以無為法而有差別。無差之差也。結勸有二。勸修學結當文。次除滅結上自心現流也。

複次大慧。有二種聲聞乘通分別相。謂得自覺聖差別相。及性妄想自性計著相。云何得自覺聖差別相聲聞。謂無常苦空無我境界。真諦離欲寂滅。息陰界入自共相。外不壞相如實知。心得寂止。心寂止已禪定解脫三昧道果正受解脫。不離習氣不思議變易死。得自覺聖樂住聲聞。是名得自覺聖差別相聲聞　上勉菩薩修自覺聖。智既有大小不同故。出聲聞所證之相。有二種異。自覺聖差別相者。所證之理也。性妄想自性計著相者。執教起見也。

【現代漢語翻譯】現代漢語譯本：兩種覺悟的意義是菩薩自行化他的方法。超越外道的見解，就是脫離斷見和常見這兩種錯誤的見解。所謂『無色見』，是指那些認為無色定就是涅槃定的人，他們認為涅槃就是受、想、心都滅盡的狀態。

大慧，所謂的法佛，是遠離攀緣的境界。遠離攀緣，就能使一切造作、根、量、相都滅除。這不同於凡夫、聲聞（Śrāvakayāna，小乘）、緣覺（Pratyekabuddha，獨覺）和外道，他們執著於我相，以及由我相所產生的境界。法佛是建立在自覺聖智的究竟差別相上的。因此，大慧，對於自覺聖智的究竟差別相，應當勤奮修學，並且應當去除自心所顯現的種種虛妄。

所謂的法佛，是再次強調所要遠離的。前面所說的『離心』，是遠離心本身。現在進一步說明，要遠離所要遠離的境界。遠離攀緣，就不同於凡夫；遠離攀緣和對空的執著，就不同於二乘。因為二乘雖然遠離了外在的塵境，卻又執著于空。而佛則不是這樣。『一切所作根量相滅』，就不同於外道。所以說，不同於凡夫乃至他們所執著的境界。所要遠離的達到極致，就只有自覺聖智的境界了。說到『究竟差別相』，『究竟』是指果位的極致，『差別』是指以無為法而有差別，是無差別中的差別。最後的勸勉有兩點：勸修學是總結本段經文，去除虛妄是總結前面所說的自心顯現的流弊。

大慧，又有兩種聲聞乘（Śrāvakayāna，小乘）的共通分別相，分別是獲得自覺聖智差別相，以及由自性妄想產生的自性計著相。什麼是獲得自覺聖智差別相的聲聞呢？就是指那些對於無常、苦、空、無我等境界，以及真諦、離欲、寂滅等道理，能夠如實知曉，並且能夠止息陰、界、入的自相和共相，對外在的不壞相也能如實知曉，從而使心得到寂止。心得到寂止后，就能獲得禪定、解脫、三昧（Samādhi，等持）、道果、正受解脫，但仍然沒有完全脫離習氣，還會經歷不可思議的變易死。這樣獲得自覺聖智之樂的聲聞，就叫做獲得自覺聖智差別相的聲聞。前面勉勵菩薩修習自覺聖智，因為智慧有大小不同，所以這裡列出聲聞所證悟的境界，有兩種不同。『自覺聖差別相』，是指所證悟的理；『性妄想自性計著相』，是指執著于教義而產生的見解。

【English Translation】 English version: The meaning of the two kinds of awakening is the method by which Bodhisattvas cultivate themselves and transform others. To transcend the views of externalists is to be free from the two erroneous views of annihilationism and eternalism. The so-called 'formless view' refers to those who consider the formless samādhi (formless concentration) to be Nirvāṇa (liberation), believing that Nirvāṇa is the state where sensation, thought, and consciousness are all extinguished.

Mahamati, the so-called Dharma Buddha is the state of being free from clinging. Being free from clinging enables the cessation of all actions, roots, measures, and characteristics. This is different from ordinary people, Śrāvakayāna (Hearer Vehicle), Pratyekabuddha (Solitary Realizer), and externalists, who are attached to the notion of self and the realms produced by it. The Dharma Buddha is established upon the ultimate differentiated characteristics of self-realized sacred wisdom. Therefore, Mahamati, one should diligently study the ultimate differentiated characteristics of self-realized sacred wisdom and eliminate all the illusions manifested by one's own mind.

The so-called Dharma Buddha is a further emphasis on what is to be abandoned. The 'abandoning of the mind' mentioned earlier refers to abandoning the mind itself. Now, it is further explained that one must abandon the realms to be abandoned. Being free from clinging is different from ordinary people; being free from clinging and attachment to emptiness is different from the Two Vehicles (Śrāvakayāna and Pratyekabuddha). This is because although the Two Vehicles are free from external dust, they are attached to emptiness. The Buddha is not like this. 'The cessation of all actions, roots, measures, and characteristics' is different from externalists. Therefore, it is said to be different from ordinary people and the realms they are attached to. When what is to be abandoned reaches its extreme, there is only the realm of self-realized sacred wisdom. Speaking of 'ultimate differentiated characteristics,' 'ultimate' refers to the ultimate of the fruit position, and 'differentiated' refers to the differentiation that exists within the unconditioned Dharma, the differentiation within non-differentiation. The final exhortation has two points: exhortation to study summarizes this section of scripture, and the elimination of illusions summarizes the drawbacks of the self-manifested flow mentioned earlier.

Furthermore, Mahamati, there are two kinds of common distinguishing characteristics of the Śrāvakayāna (Hearer Vehicle), which are obtaining the differentiated characteristics of self-realized sacred wisdom and the self-grasping characteristics arising from self-nature delusion. What is a Śrāvaka who obtains the differentiated characteristics of self-realized sacred wisdom? It refers to those who can truly know the realms of impermanence, suffering, emptiness, and non-self, as well as the principles of truth, detachment, and tranquility, and can stop the self-characteristics and common characteristics of the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases), and can also truly know the external indestructible characteristics, thereby causing the mind to attain tranquility. After the mind attains tranquility, one can obtain dhyāna (meditation), liberation, samādhi (concentration), the fruits of the path, and the correct reception of liberation, but one has not completely escaped habitual tendencies and will still experience inconceivable transformative death. Such a Śrāvaka who obtains the joy of self-realized sacred wisdom is called a Śrāvaka who obtains the differentiated characteristics of self-realized sacred wisdom. The previous encouragement was for Bodhisattvas to cultivate self-realized sacred wisdom. Because wisdom has different sizes, here are listed the realms realized by Śrāvakas, which have two differences. 'Differentiated characteristics of self-realized sacred wisdom' refers to the principle realized; 'self-grasping characteristics arising from self-nature delusion' refers to the views arising from attachment to doctrines.

雖同是聲聞。得失永異。無常苦空無我者。聲聞所修析空之觀也。境界者。所空之境也。真諦者真理也。離欲寂滅者。離三界愛慾入無餘涅槃也。息滅五陰十八界十二入自相共相自共相。即總別相也。外不壞相如實知者。謂聲聞不能如實了知生死相即涅槃相。故以為外也。以必得寂滅而後心止。心既止寂故。得禪定乃至正受解脫。不離習氣等者。所破煩惱有正有習。但能斷正離分段生死。未能斷習。猶有變易生死。分段者。三界內支形分段生死也。變易者。方便土因移果易生死也。言不思議者。此變易生死非凡夫所能思議也。樂住者。謂聲聞樂住于真空涅槃也。

大慧。得自覺聖差別樂住。菩薩摩訶薩。非滅門樂正受樂。顧憫眾生及本願不作證。大慧。是名聲聞得自覺聖差別相樂。菩薩摩訶薩。于彼得自覺聖差別相樂。不應修學　此言菩薩亦證真諦而不住著。言非滅門者。不同小乘住寂滅門趣正受樂。言顧憫眾生等者。謂菩薩以悲願度生。不取著涅槃也。此重結指是聲聞所得三昧之樂。然菩薩於此三昧不應修學。

大慧。云何心妄想自性計著相聲聞。所謂大種青黃赤白堅濕暖動。非作生自相共相。先勝善說見已。于彼起自性妄想。菩薩摩訶薩。于彼應知應舍。隨入法無我相。滅人無我相見。漸次諸地相續

【現代漢語翻譯】現代漢語譯本：即使同樣是聲聞乘，所得與所失卻永遠不同。『無常、苦、空、無我』，是聲聞乘所修習的析空觀。『境界』，指的是所空之境界。『真諦』，指的是真理。『離欲寂滅』，指的是離開三界愛慾，進入無餘涅槃。『息滅五陰、十八界、十二入的自相、共相、自共相』，也就是總相和別相。『外不壞相如實知』，說的是聲聞乘不能如實了知生死之相即是涅槃之相，所以認為是外在的。因為必定要得到寂滅之後心才能止息，心既然止息寂靜，就能得到禪定乃至正受解脫。『不離習氣等』，指的是所破除的煩惱有正使和習氣。只能斷除正使，脫離分段生死，卻不能斷除習氣，仍然有變易生死。『分段』，指的是三界內的支形分段生死。『變易』，指的是方便土因果轉移的生死。說『不思議』，是因為這種變易生死不是凡夫所能思議的。『樂住』，指的是聲聞乘樂於安住在真空涅槃之中。

『大慧（Mahamati）啊，得到自覺聖差別樂住』，菩薩摩訶薩（Bodhisattva-Mahasattva）卻不以滅門樂為樂，不以正受樂為樂，而是顧念憐憫眾生，並且因為本來的誓願而不證入涅槃。『大慧（Mahamati）啊，這叫做聲聞乘得到自覺聖差別相樂』。菩薩摩訶薩（Bodhisattva-Mahasattva）對於聲聞乘所得到的自覺聖差別相樂，不應該修學。』這句話是說菩薩也證悟真諦，但是不住著于真諦。說『非滅門』，是說不同於小乘安住在寂滅之門，追求正受之樂。說『顧憫眾生等』，是說菩薩以慈悲和誓願來度化眾生，不執著于涅槃。這裡再次總結，指出這是聲聞乘所得到的三昧之樂，然而菩薩不應該修學這種三昧。

『大慧（Mahamati）啊，什麼是心妄想自性計著相的聲聞乘？』就是說，對於『大種（Mahabhuta）青、黃、赤、白、堅、濕、暖、動』，『非作生自相共相』，先聽聞殊勝的善說，見到之後，就對這些生起自性妄想。菩薩摩訶薩（Bodhisattva-Mahasattva）對於這些應該了知並且捨棄，隨順進入法無我相，滅除人無我相的見解，逐漸地在各個菩薩地中相續修行。

【English Translation】 English version: Although both are Shravakas (hearers), their gains and losses are eternally different. 'Impermanence, suffering, emptiness, and non-self' are the analytical emptiness contemplations practiced by Shravakas. 'Realm' refers to the realm of emptiness. 'Truth' refers to the true principle. 'Detachment from desire and tranquility' refers to leaving the desires of the three realms and entering Nirvana without remainder. 'Extinguishing the self-characteristics, common characteristics, and self-common characteristics of the five skandhas (aggregates), eighteen dhatus (realms), and twelve ayatanas (sense bases)' refers to the general and specific characteristics. 'Knowing the external indestructible characteristics as they truly are' means that Shravakas cannot truly understand that the characteristics of birth and death are identical to the characteristics of Nirvana, so they consider it external. Because they must attain tranquility before their minds can cease, and since their minds are tranquil and still, they can attain dhyana (meditation), and even right reception and liberation. 'Not separated from habitual tendencies, etc.' means that the afflictions to be eliminated have both correct and habitual aspects. They can only sever the correct aspects and escape segmented birth and death, but they cannot sever the habitual tendencies, so they still have transformational birth and death. 'Segmented' refers to the segmented birth and death of the branching forms within the three realms. 'Transformational' refers to the birth and death of the convenient land where causes shift and effects change. Saying 'inconceivable' is because this transformational birth and death is not something that ordinary people can conceive. 'Joyful dwelling' refers to Shravakas joyfully dwelling in the emptiness of Nirvana.

'Mahamati (Great Wisdom), having attained the joy of self-realized noble distinction,' Bodhisattva-Mahasattvas (Great Bodhisattvas) do not take pleasure in the joy of the gate of extinction or the joy of right reception, but rather care for and pity sentient beings, and do not realize Nirvana because of their original vows. 'Mahamati (Great Wisdom), this is called the joy of the self-realized noble distinction attained by Shravakas.' Bodhisattva-Mahasattvas (Great Bodhisattvas) should not study the joy of the self-realized noble distinction attained by Shravakas.' This statement means that Bodhisattvas also realize the truth, but do not cling to it. Saying 'not the gate of extinction' means that they are different from the Hinayana (Small Vehicle), which dwells in the gate of tranquility and seeks the joy of right reception. Saying 'caring for and pitying sentient beings, etc.' means that Bodhisattvas liberate sentient beings with compassion and vows, and do not cling to Nirvana. Here, it is summarized again, pointing out that this is the joy of samadhi (meditative absorption) attained by Shravakas, but Bodhisattvas should not study this samadhi.

'Mahamati (Great Wisdom), what are the Shravakas who cling to the characteristics of mind-imagined self-nature?' That is to say, regarding the 'Mahabhutas (Great Elements) of blue, yellow, red, white, solid, wet, warm, and moving,' 'non-created self-characteristics and common characteristics,' after first hearing the excellent good teachings, they then give rise to self-nature imaginations about these. Bodhisattva-Mahasattvas (Great Bodhisattvas) should understand and abandon these, and accordingly enter the characteristic of the non-self of phenomena, extinguish the view of the non-self of persons, and gradually continue to cultivate in the various Bodhisattva grounds.

建立。是名諸聲聞性妄想自性計著相　此段徴釋著相聲。聞初釋性。妄想謂四大種色。各有自然之性。如地以堅為性。水以濕為性。火以暖為性。風以動為性。言非作生者。非造作而生也。仍于陰界入自共相而生執著。先勝是佛。謂佛善巧宣說。言執教聲聞不能了達自性本空見彼境界諸相起自性妄想。為菩薩者。當知是過而舍離之。隨入法無我相等。入楞伽云。離人無我見。入法無我相。漸入諸地。是名下結。

爾時大慧菩薩摩訶薩白佛言。世尊。世尊所說常不思議。自覺聖趣境界。及第一義境界。世尊非諸外道所說常不思議因緣耶　如來所談常不思議。與外道所說名同。恐學者濫真墮妄故舉以為問。名同義異具見下文。所言常與不思議。無出二種境界。常即自覺聖趣。不思議即第一義。自覺常智也。聖趣常境也。由常智而契常境故。名為常第一義體絕言思故。云不思議也。豈外道邪見所可同也。

佛告大慧。非諸外道因緣得常不思議。所以者何。諸外道常不思議。不因自相成。若常不思議。不因自相成者。何因顯現常不思議。複次大慧。不思議若因自相成者。彼則應常。由作者因相故。常不思議不成　答言非諸外道因緣等者。蓋外道修證非正因緣。因非正因果非正果。故徴釋而斥之。不因自相成者。謂

【現代漢語翻譯】現代漢語譯本：建立，這是名為諸聲聞的自性妄想，執著于相。這段是解釋執著于相的聲聞。首先解釋『性』，妄想指的是四大種色（地、水、火、風），各自有其自然的性質。例如，地的性質是堅硬，水的性質是潮濕，火的性質是溫暖，風的性質是流動。『言非作生者』，意思是並非造作而生。仍然在陰、界、入（五陰、十八界、十二入）的自相和共相上產生執著。『先勝是佛』，意思是佛善巧地宣說。說執著于教法的聲聞不能了達自性本空，見到那些境界諸相就生起自性妄想。『為菩薩者』，應當知道這是過失而捨棄它，隨順進入法無我等等。如《楞伽經》所說：『離人無我見，入法無我相，漸入諸地。』這是下結。

這時，大慧菩薩摩訶薩對佛說：『世尊，世尊所說的常與不思議，是自覺聖趣的境界，以及第一義的境界。世尊所說的常與不思議，不是那些外道所說的常與不思議的因緣嗎？』如來所說的常與不思議，與外道所說的名稱相同，恐怕學習的人混淆真假而墮入虛妄，所以舉出來發問。名稱相同而意義不同，具體見下文。所說的常與不思議，沒有超出兩種境界。常就是自覺聖趣，不思議就是第一義。自覺是常智，聖趣是常境。因為有常智而契合常境，所以名為常。第一義的本體超越言語思慮，所以說不思議。難道是外道的邪見可以相提並論的嗎？

佛告訴大慧：『不是那些外道的因緣能夠得到常與不思議。』為什麼呢？那些外道的常與不思議，不是依靠自相成就的。如果常與不思議不是依靠自相成就的，那麼依靠什麼來顯現常與不思議呢？再者，大慧，如果不思議是依靠自相成就的，那麼它就應該是常的。由於作者的因相的緣故，常與不思議不能成立。』回答說不是那些外道的因緣等等，大概是外道修證的不是正當的因緣，因為因不是正因，所以果也不是正果，因此加以解釋而駁斥它。『不因自相成者』，是說

【English Translation】 English version: Establishment. This is called the self-nature delusion of all Shravakas, clinging to appearances. This section explains the Shravakas who cling to appearances. First, 'nature' is explained. Delusion refers to the four great elements (earth, water, fire, and wind), each having its natural characteristic. For example, the nature of earth is solidity, the nature of water is moisture, the nature of fire is warmth, and the nature of wind is movement. 'Saying not created by action' means not born from fabrication. Still, clinging arises from the self-characteristics and common characteristics of the skandhas, realms, and entrances (five skandhas, eighteen realms, twelve entrances). 'The foremost is the Buddha' means the Buddha skillfully proclaims. It says that Shravakas attached to teachings cannot understand the emptiness of self-nature and, seeing those appearances of realms, give rise to self-nature delusions. 'For Bodhisattvas,' they should know this is a fault and abandon it, following and entering into the non-self of phenomena, etc. As the Lankavatara Sutra says: 'Depart from the view of the non-self of persons, enter the appearance of the non-self of phenomena, gradually enter the various grounds.' This is the lower conclusion.

At that time, Mahamati Bodhisattva-Mahasattva said to the Buddha: 'World Honored One, what the World Honored One speaks of as permanence and inconceivability is the realm of self-realized noble practice and the realm of the ultimate meaning. Is what the World Honored One speaks of as permanence and inconceivability not the same as the causes and conditions of permanence and inconceivability spoken of by those non-Buddhist paths?' What the Tathagata speaks of as permanence and inconceivability has the same name as what is spoken of by non-Buddhists. Fearing that learners will confuse the true with the false and fall into delusion, it is brought up as a question. The name is the same, but the meaning is different, as seen below. What is spoken of as permanence and inconceivability does not go beyond two realms. Permanence is the self-realized noble practice, and inconceivability is the ultimate meaning. Self-realization is constant wisdom, and noble practice is a constant realm. Because there is constant wisdom that accords with a constant realm, it is called permanence. The essence of the ultimate meaning transcends words and thoughts, so it is called inconceivability. How can it be compared to the wrong views of non-Buddhists?

The Buddha said to Mahamati: 'Not through the causes and conditions of those non-Buddhists can permanence and inconceivability be attained.' Why is that? The permanence and inconceivability of those non-Buddhists are not accomplished through self-characteristics. If permanence and inconceivability are not accomplished through self-characteristics, then what is relied upon to manifest permanence and inconceivability? Furthermore, Mahamati, if inconceivability is accomplished through self-characteristics, then it should be permanent. Because of the cause and appearance of the maker, permanence and inconceivability cannot be established.' The answer that it is not through the causes and conditions of those non-Buddhists, etc., is probably because the cultivation and realization of non-Buddhists are not proper causes and conditions. Because the cause is not a proper cause, the result is not a proper result. Therefore, it is explained and refuted. 'Not accomplished through self-characteristics' means

非自覺相所成。則常不思議境界之果亦不成也。彼因若從自覺相成。則因常而果亦常也。言由作因相等者。由所作之因是邪計故。所以常不思議不成果也。

大慧。我第一義常不思議。第一義因相成。離性非性得自覺相故有相。第一義智因故有因。離性非性故。譬如無作虛空涅槃滅盡故常。如是大慧。不同外道常不思議論。如是大慧。此常不思議。諸如來自覺聖智所得如是故。常不思議自覺聖智所得。應當修學　此對外道之非。而顯正教之是。言第一義因相成等者。此第一義。即是中道實相。以是為因即是常因。以是為相即是常相。遠離有無之過。言離性則非有。離非性則非無。非有非無正顯中道。中道絕待故常。常故妙。妙故不可思議。此所以為如是究竟常不思議異彼外道無自相因。故復言有因有相。言譬如無作虛空等者。虛空以無為故常。涅槃以滅盡故常。此常不思議。則與外道諍論自不侔矣。言諸如來等者。佛言。非但我法如是。諸佛所證常不思議。無不然也。故誡菩薩應當修學。

複次大慧。外道常不思議無常性。異相因故。非自作因相力故常。複次大慧。諸外道常不思議。于所作性非性無常。見已思量計常　此斥外道無常性所以。難其無果。以其因非正因故。復對因反覆斥之。言異相因者。非

【現代漢語翻譯】現代漢語譯本：如果不是由非自覺之相所成就，那麼常不思議境界的果報也無法成就。如果那個因是由自覺之相成就的，那麼因是常，果也是常。說到『由作因相等』，是因為所作之因是邪見，所以常不思議的果報無法成就。

大慧（Mahamati，菩薩名）。我所說的第一義（Paramartha，最高真理）是常不思議的，第一義的因和相是相互成就的。遠離了『有』和『非有』的性質，因為獲得了自覺之相，所以有相。因為第一義智（Paramartha-jnana，最高智慧）的因，所以有因。因為遠離了『有』和『非有』的性質。譬如無為的虛空（Akasa，空間），涅槃（Nirvana，寂滅），滅盡（nirodha，止息）一樣，所以是常。像這樣，大慧，這不同於外道（Tirthika，非佛教修行者）的常不思議論。像這樣，大慧，這種常不思議，是諸如來（Tathagata，佛）以自覺聖智（svasamvedya-jnana，自我覺知的智慧）所證得的，因此是常不思議，是自覺聖智所證得的，應當修學。』

這是爲了駁斥外道的錯誤，而彰顯正教的正確。說到『第一義因相成等』，這第一義，就是中道實相（Madhyamika-tathata，中觀的真如實相）。以這個作為因，就是常因。以這個作為相，就是常相。遠離了『有』和『無』的過失。說到『離性則非有，離非性則非無』，遠離了『有』就不是『有』，遠離了『非有』就不是『無』，『非有非無』正是彰顯中道。中道是絕對的，所以是常。因為是常，所以是妙。因為是妙，所以不可思議。這就是為什麼它是如此究竟的常不思議，不同於外道沒有自相的因。所以又說有因有相。說到『譬如無作虛空等』，虛空因為無為所以是常，涅槃因為滅盡所以是常。這種常不思議，與外道的爭論自然就不一樣了。說到『諸如來等』，佛說，不只是我的法是這樣，諸佛所證的常不思議，沒有不是這樣的。所以告誡菩薩應當修學。

再次，大慧，外道的常不思議沒有常性，因為是異相的因。不是因為自作因相的力量所以是常。再次，大慧，諸外道的常不思議，對於所作的『性』和『非性』的無常，在見到之後思量，就計為常。』

這是爲了斥責外道沒有常性的原因，責難他們沒有果報。因為他們的因不是正因。又對他們的因反覆斥責。說到『異相因』，不是...

【English Translation】 English version: If it is not accomplished by the non-self-aware aspect, then the result of the realm of constant inconceivability will also not be accomplished. If that cause is accomplished by the self-aware aspect, then the cause is constant, and the result is also constant. When it says 'by the cause of action and so on,' it is because the cause of action is a false view, so the result of constant inconceivability cannot be accomplished.

Mahamati (name of a Bodhisattva), my First Principle (Paramartha, ultimate truth) is constantly inconceivable. The cause and aspect of the First Principle are mutually accomplished. It is apart from the nature of 'being' and 'non-being.' Because it obtains the self-aware aspect, it has an aspect. Because of the cause of the First Principle Wisdom (Paramartha-jnana, ultimate wisdom), it has a cause. Because it is apart from the nature of 'being' and 'non-being.' For example, like the uncreated space (Akasa, space), Nirvana (Nirvana, cessation), and extinction (nirodha, cessation), it is constant. Like this, Mahamati, this is different from the constant inconceivable theories of the non-Buddhists (Tirthika, non-Buddhist practitioners). Like this, Mahamati, this constant inconceivability is attained by all the Tathagatas (Tathagata, Buddhas) through self-aware holy wisdom (svasamvedya-jnana, self-cognizant wisdom), therefore it is constantly inconceivable, and it is attained by self-aware holy wisdom, and should be studied.

This is to refute the errors of the non-Buddhists and to reveal the correctness of the true teaching. When it says 'the cause and aspect of the First Principle are mutually accomplished, etc.,' this First Principle is the Middle Way Reality (Madhyamika-tathata, the suchness of the Middle Way). Taking this as the cause is the constant cause. Taking this as the aspect is the constant aspect. It is apart from the faults of 'being' and 'non-being.' When it says 'apart from nature, then it is not being; apart from non-nature, then it is not non-being,' being apart from 'being' is not 'being,' and being apart from 'non-being' is not 'non-being.' 'Neither being nor non-being' precisely reveals the Middle Way. The Middle Way is absolute, so it is constant. Because it is constant, it is wonderful. Because it is wonderful, it is inconceivable. This is why it is such an ultimate constant inconceivability, different from the non-Buddhists' cause without self-aspect. Therefore, it is again said that there is a cause and there is an aspect. When it says 'for example, uncreated space, etc.,' space is constant because it is uncreated, and Nirvana is constant because it is extinguished. This constant inconceivability is naturally different from the non-Buddhists' arguments. When it says 'all the Tathagatas, etc.,' the Buddha said, 'It is not only my Dharma that is like this, but the constant inconceivability attained by all the Buddhas is no different.' Therefore, he admonishes the Bodhisattvas to study it.

Again, Mahamati, the constant inconceivability of the non-Buddhists has no constant nature because it is a cause of different aspects. It is not constant because of the power of the cause and aspect of self-creation. Again, Mahamati, the constant inconceivability of the non-Buddhists, regarding the impermanence of the 'nature' and 'non-nature' of what is made, after seeing it, they contemplate and consider it constant.'

This is to rebuke the reason why the non-Buddhists have no constant nature, and to criticize them for having no result. Because their cause is not the correct cause. And again, repeatedly criticize their cause. When it says 'cause of different aspects,' it is not...

我自因之相也。彼言常者。非自作正因實相之力所成之常。乃非常計常之常。豈顯常性之果哉。又復外道所計常不思議。乃言。世間所作之法有已還無。悉是無常性非性即有無也。作是見已妄計神我。以為常不思議。故云思量計常。

大慧。我亦以如是因緣所作者性非性無常見已。自覺聖境界說彼常無因。大慧。若復諸外道因相。成常不思議。因自相性非性。同於兔角。此常不思議。但言說妄想。諸外道輩有如是過。所以者何。謂但言說妄想同於兔兔角。自因相非分　又曰我亦如是因緣者。謂如來亦見彼性無常。而修于常顯自覺聖境界。而後乃知彼無常性故。說彼常無因。又若以外道邪因邪相。成常不思議者。然彼因自相性。但有言說而無實義。故云同於兔角。諸外道輩下結過。其略有四。言說妄想一也。自因相非分二也。非自覺得相三也。思量計常四也。故云有如是過也。

大慧。我常不思議因。自覺得相故。離所作性非性故常。非外性非性無常思量計常。大慧。若復外性非性無常思量計常不思議常。而彼不知常不思議自因之相。去得自覺聖智境界相遠。彼不應說　我常不思議等者。佛謂我之所得不思議。以自證為因相。不同外道有已還無為無常以神我思量計常。若復外性等者。復斥外計亦有四義。初

【現代漢語翻譯】現代漢語譯本我所說的『常』，是基於自因之相而建立的。他們（外道）所說的『常』，並非由自身努力修證的正因實相之力所成就的『常』，而是將無常誤認為常的『常』。這怎麼能顯現真正的常性之果呢？而且，外道所計度的『常』是不可思議的，他們說：世間所造作的法，有時有，有時無，都是無常的性質，非有非無，即是有無。他們持有這樣的見解后，就妄想地計度神我，認為神我是常住不變且不可思議的。所以說他們是『思量計常』。

大慧（Mahamati，菩薩名）。我也是因為這樣的因緣，觀察到所作之法的自性是非有非無的無常，從而自覺證悟了聖境界，並宣說那『常』是無因而生的。大慧，如果那些外道以因相來成就『常』和『不可思議』，那麼他們的因的自相，其性質也是非有非無的，如同兔角一樣虛幻。這種『常』和『不可思議』，只不過是言語上的妄想而已。這些外道之輩有這樣的過失。為什麼呢？因為他們只是言語上的妄想，如同兔角一樣。他們的自因之相是不完整的。

又說『我亦如是因緣者』，是指如來也見到那自性是無常的，然後修習于常，顯現自覺的聖境界，之後才知道那無常的性質，所以說那『常』是無因而生的。又如果以外道的邪因邪相來成就『常』和『不可思議』，那麼他們的因的自相，也只是言語上的表達，而沒有實際的意義，所以說如同兔角一樣。『諸外道輩下結過』，總結了他們的過失，大概有四點：一是言語上的妄想；二是自因之相不完整；三是沒有自覺證得實相；四是思量計度常。所以說他們有這樣的過失。

大慧，我所說的『常』和『不可思議』，是因為自覺證得了實相，所以遠離了所作之法的非有非無的性質，才是真正的『常』。這並非外道所說的非有非無的無常，以及思量計度而成的『常』。大慧，如果外道以非有非無的無常，以及思量計度而成的『常』和『不可思議』來理解『常』，而他們又不知道『常』和『不可思議』的自因之相，那麼他們就離證得自覺聖智境界相去甚遠，他們不應該說『我常不思議』等等。佛說我所證得的『不可思議』，是以自證為因相，不同於外道以有時有無為無常，以神我思量計常。『若復外性等者』，進一步駁斥外道的計度，也有四方面的含義。第一點是...

【English Translation】 English version The 'permanence' I speak of is established based on the aspect of self-cause. The 'permanence' they (the non-Buddhists) speak of is not the 'permanence' achieved by the power of the true aspect of the right cause cultivated through one's own efforts, but rather the 'permanence' that mistakes impermanence for permanence. How can this reveal the fruit of true permanence? Moreover, the 'permanence' contemplated by the non-Buddhists is inconceivable. They say: the dharmas created in the world sometimes exist and sometimes do not, all of which are of an impermanent nature, neither existent nor non-existent, that is, both existent and non-existent. After holding such a view, they falsely conceive of a self (Atman), believing that the self is permanent, unchanging, and inconceivable. Therefore, it is said that they are 'calculating permanence through thought'.

Mahamati (name of a Bodhisattva), it is also because of such causes and conditions that I observed the self-nature of created dharmas to be impermanent, neither existent nor non-existent, thereby realizing the holy realm of self-awareness, and proclaimed that 'permanence' arises without cause. Mahamati, if those non-Buddhists use causal aspects to achieve 'permanence' and 'inconceivability', then the self-aspect of their cause is also neither existent nor non-existent, as illusory as a rabbit's horn. This 'permanence' and 'inconceivability' are merely verbal delusions. These non-Buddhist beings have such faults. Why? Because they are merely verbal delusions, like a rabbit's horn. The aspect of their self-cause is incomplete.

Furthermore, 'I also because of such causes and conditions' means that the Tathagata also sees that self-nature is impermanent, and then cultivates permanence, revealing the holy realm of self-awareness, and then knows that impermanent nature, so it is said that 'permanence' arises without cause. Furthermore, if non-Buddhists use wrong causes and wrong aspects to achieve 'permanence' and 'inconceivability', then the self-aspect of their cause is merely verbal expression without actual meaning, so it is said to be like a rabbit's horn. 'The non-Buddhist beings below conclude the faults', summarizing their faults, there are roughly four points: first, verbal delusion; second, the aspect of the self-cause is incomplete; third, there is no self-realization of the true aspect; fourth, calculating permanence through thought. Therefore, it is said that they have such faults.

Mahamati, the 'permanence' and 'inconceivability' I speak of are because of the self-realization of the true aspect, so it is far from the nature of neither existent nor non-existent of created dharmas, and is true 'permanence'. This is not the impermanence of neither existent nor non-existent spoken of by non-Buddhists, nor the 'permanence' achieved through calculation and thought. Mahamati, if non-Buddhists understand 'permanence' through the impermanence of neither existent nor non-existent, and the 'permanence' and 'inconceivability' achieved through calculation and thought, and they do not know the self-cause aspect of 'permanence' and 'inconceivability', then they are far from realizing the realm of self-aware holy wisdom, and they should not say 'my permanence is inconceivable', etc. The Buddha said that the 'inconceivability' I have realized is based on self-realization as the causal aspect, which is different from the non-Buddhists who take sometimes existence and sometimes non-existence as impermanence, and calculate permanence through the self. 'If again external nature etc.' further refutes the non-Buddhist's calculation, and also has four aspects of meaning. The first point is...

斥思量計常。二名不知常不思議自因之相。三斥去佛所得相遠。四彼不應說者。斥其但有言說也。

複次大慧。諸聲聞畏生死妄想苦。而求涅槃。不知生死涅槃差別一切性妄想非性。未來諸根境界休息作涅槃想。非自覺聖智趣藏識轉。是故凡愚說有三乘。說心量趣無所有。是故大慧。彼不知過去未來現在諸如來自心現境界。計著外心現境界。生死輪常轉　小乘畏懼生死忻求涅槃。不知生死涅槃差別之相皆是妄想無有實性。此小乘智眼。見未來根塵息滅。認為涅槃。豈真所謂自覺聖智所趣之境。亦非藏識所轉之涅槃也。言凡愚說有三乘者。謂生死即涅槃。大乘之法非彼所知。為說小乘真空涅槃。心量無所有即真空也。而又不知三世諸佛涅槃妙心自心發現非別有也。妄計心外有法。起惑造業輪轉生死也。

複次大慧。一切法不生。是過去未來現在諸如來所說。所以者何。謂自心現性非性。離有非有生故。大慧。一切性不生。一切法如兔馬等角。是愚癡凡夫不覺妄想。自性妄想故。大慧。一切法不生。自覺聖智趣境界者。一切性自性相不生。非彼愚夫妄想二境界。自性身財建立趣自性相。大慧藏識攝所攝相轉。愚夫墮生住滅二見希望一切性生。有非有妄想生。非聖賢也。大慧。于彼應當修學　諸佛分上覓無生尚

【現代漢語翻譯】現代漢語譯本斥責思量計度常恒不變。二者是說不知常與不可思議的自因之相。三是斥責其所見與佛所得的境界相去甚遠。四是那些不應該說的人，斥責他們只有言說而無實證。

再次，大慧，那些聲聞（Sravaka，聽聞佛法而修行的弟子）畏懼生死妄想的痛苦，而尋求涅槃（Nirvana，解脫）。他們不知道生死與涅槃的差別，一切諸法的自性都是虛妄不實的。他們認為未來諸根（根，感覺器官）和境界（境界，感覺對像）止息就是涅槃，而不是自覺聖智所證悟的藏識（Alaya-vijnana，阿賴耶識）的轉變。因此，凡夫愚人說有三乘（Triyana，三種乘載，即聲聞乘、緣覺乘、菩薩乘）。他們說心量所趣向的是空無所有。所以，大慧，他們不知道過去、未來、現在諸如來（Tathagata，如來）的自心所顯現的境界，卻執著于外在的心所顯現的境界，因此生死之輪常轉不息。小乘（Hinayana，小乘）畏懼生死，欣求涅槃，卻不知道生死與涅槃的差別之相都是虛妄不實的，沒有真實自性。這種小乘的智慧之眼，見到未來根塵息滅，就認為是涅槃，哪裡是真正自覺聖智所趣向的境界呢？也不是藏識所轉變的涅槃。說凡夫愚人說有三乘，是因為生死即是涅槃，這種大乘的法他們並不瞭解，所以才為他們說小乘的真空涅槃，心量空無所有就是真空。而且他們又不知道三世諸佛的涅槃妙心是自心所發現的，並非別處所有。他們妄自認為心外有法，因此生起迷惑，造作惡業，在生死中輪轉。

再次，大慧，一切法不生（anutpada，不生），是過去、未來、現在諸如來所說的。為什麼呢？因為自心所顯現的自性是非自性，遠離了有和非有，所以說不生。大慧，一切諸法的自性不生，一切法就像兔子、馬等長角一樣，是愚癡凡夫不覺悟的妄想，是自性妄想的緣故。大慧，一切法不生，是自覺聖智所趣向的境界，一切諸法的自性之相是不生的，不是那些愚夫妄想的二種境界。自性、身、財的建立，趣向于自性之相。大慧，藏識攝取能攝取和所攝取的相而轉變。愚夫墮入生、住、滅二種見解，希望一切諸法生起，生起有和非有的妄想，這不是聖賢的境界。大慧，對於這些道理，應當勤加修學。在諸佛的教法中尋找無生之法，尚且...

【English Translation】 English version He refutes the constant measuring and calculating. The second refers to not knowing the aspect of the self-cause that is constant and inconceivable. The third refutes the great distance between what they see and what the Buddhas attain. The fourth refutes those who should not speak, criticizing them for having only words without actual realization.

Furthermore, Mahamati (Mahamati, great wisdom), those Sravakas (Sravaka, hearers of the Buddha's teachings) fear the suffering of birth and death and seek Nirvana (Nirvana, liberation). They do not understand the difference between birth and death and Nirvana, that the nature of all dharmas is illusory and unreal. They imagine that the cessation of future sense faculties (root, sensory organs) and objects (realm, sensory objects) is Nirvana, but it is not the transformation of the Alaya-vijnana (Alaya-vijnana, storehouse consciousness) realized by self-awakened noble wisdom. Therefore, foolish ordinary people speak of the Three Vehicles (Triyana, three vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). They say that the mind's measure goes towards nothingness. Therefore, Mahamati, they do not know the realm manifested by the self-mind of the Tathagatas (Tathagata, thus-gone one) of the past, future, and present, but cling to the external realm manifested by the mind, and thus the wheel of birth and death constantly turns. The Hinayana (Hinayana, lesser vehicle) fears birth and death and joyfully seeks Nirvana, but does not know that the difference between birth and death and Nirvana is all illusory and unreal. This wisdom-eye of the Hinayana sees the cessation of future sense faculties and objects and considers it Nirvana. How can it be the realm truly approached by self-awakened noble wisdom? Nor is it the Nirvana transformed by the Alaya-vijnana. Saying that foolish ordinary people speak of the Three Vehicles means that birth and death are Nirvana, and they do not understand this Dharma of the Mahayana (Mahayana, great vehicle). Therefore, the vacuum Nirvana of the Hinayana is spoken of for them, and the mind's measure of nothingness is the vacuum. Moreover, they do not know that the wonderful mind of Nirvana of the Buddhas of the three times is discovered by their own mind and is not separate. They falsely believe that there are dharmas outside the mind, and thus arise delusion, create karma, and revolve in birth and death.

Furthermore, Mahamati, the non-arising (anutpada, non-arising) of all dharmas is what the Tathagatas of the past, future, and present have spoken. Why? Because the self-nature manifested by the self-mind is non-self-nature, and it is apart from being and non-being, therefore it is said to be non-arising. Mahamati, the self-nature of all dharmas does not arise, and all dharmas are like the horns of rabbits and horses, which are the delusions of foolish ordinary people who are not awakened, because it is self-nature delusion. Mahamati, the non-arising of all dharmas is the realm approached by self-awakened noble wisdom, and the self-nature aspect of all dharmas does not arise, not the two realms of delusion of those foolish people. The establishment of self-nature, body, and wealth goes towards the self-nature aspect. Mahamati, the Alaya-vijnana grasps the aspects of the grasper and the grasped and transforms. Foolish people fall into the two views of arising, abiding, and ceasing, hoping that all dharmas will arise, and arise the delusions of being and non-being, which is not the realm of sages. Mahamati, one should diligently study these principles. Seeking the non-arising Dharma in the teachings of the Buddhas, still...

叵得。況一切法乎。良由眾生無始著于諸法。是故諸佛破其昔計故言不生。以一切法唯自心現性無實性。豈但離乎有生。亦離無生。涅槃經。所謂不生不生是也。一切性不生等者。復約迷悟以示得失。謂不能了生即無生。但言一切性不生。計著一切法如兔馬之無角。此愚夫不覺妄想。是自性之妄想故也。非今所謂不生。若言一切法不生。是佛自覺聖智趣境界者。則一切法性相俱不生此真無生。非彼愚夫妄想分別有無二境也。言自性身財等者。如入楞伽云。身及資生器世間等。一切皆是藏識影像。所取能取二種相現。愚夫不了墮生住滅有無二見。取著一切性生。不出有無妄想。實非聖賢所得無生。言于彼者。于諸佛所說無生。應當修學也。

複次大慧。有五無間種性。云何為五。謂聲聞乘無間種性。緣覺乘無間種性。如來乘無間種性。不定種性各別種性　論其種性本無差別。無始熏習或內或外或大或小或定或不定。此經所以明。夫種性有五言無間者。謂其種性純一無間雜也。

云何知聲聞乘無間種性。若聞說得陰界入自共相斷知時。舉身毛孔熙怡欣悅。及樂修相智。不修緣起發悟之相。是名聲聞乘無間種性。聲聞無間見第八地。起煩惱斷習煩惱不斷。不度不思議變易死。度分段死正師子吼。我生已盡梵行已

【現代漢語翻譯】現代漢語譯本：不可能只是否定『生』，更何況一切法呢？這是因為眾生從無始以來就執著于諸法。所以諸佛爲了破除他們過去的執著，才說『不生』。因為一切法都只是自心的顯現，本性並無實體。豈止是遠離了『有生』，也遠離了『無生』。《涅槃經》所說的『不生不生』就是這個意思。『一切性不生』等等，又是從迷惑和覺悟的角度來顯示得失。意思是說，不能了悟『生』即是『無生』，只是說『一切性不生』，執著於一切法就像兔子和馬沒有角一樣。這些愚夫不覺悟這是妄想，是自性的妄想。這並非現在所說的『不生』。如果說『一切法不生』，這是佛自覺的聖智所趣入的境界，那麼一切法的體性和現象都一起不生，這才是真正的無生，不是那些愚夫妄想分別有和無兩種境界。說到自性、身、財等等，就像《入楞伽經》所說：『身及資生器世間等，一切皆是藏識影像，所取能取二種相現。』愚夫不明白這個道理，墮入生、住、滅、有、無兩種見解，執著於一切性的生，跳不出有和無的妄想，實際上不是聖賢所證得的無生。說到『于彼者』，是指對於諸佛所說的無生，應當修學。其次，大慧（Mahamati）。有五種無間種性。什麼是五種？即聲聞乘（Sravakayana）無間種性、緣覺乘（Pratyekabuddhayana）無間種性、如來乘（Tathagatayana）無間種性、不定種性和各別種性。從種性本身來說，本來沒有差別。只是由於無始以來的熏習，或者內在或者外在，或者大或者小，或者確定或者不確定。這部經之所以要說明種性有五種，是因為『無間』的意思是指這種種性純一，沒有混雜。怎樣知道是聲聞乘無間種性呢？如果聽到說要斷知陰（skandha）、界（dhatu）、入（ayatana）的自相和共相時，全身的毛孔都感到喜悅，並且樂於修習相智，不修習緣起發悟之相，這就是聲聞乘無間種性。聲聞乘無間種性見到第八地，生起煩惱，斷除習氣煩惱卻不能斷除，不能度脫不可思議的變易死，度脫分段生死，發出真正的獅子吼：『我生已盡，梵行已立』。

【English Translation】 English version: It is impossible to negate only 'birth', let alone all dharmas? This is because sentient beings have been attached to all dharmas since beginningless time. Therefore, the Buddhas, in order to break their past attachments, speak of 'non-birth'. Because all dharmas are merely manifestations of one's own mind, and their nature has no real substance. It is not only apart from 'having birth', but also apart from 'not having birth'. The Nirvana Sutra says, 'Non-birth, non-birth' is what this means. 'All natures are non-birth', etc., again shows gain and loss from the perspective of delusion and enlightenment. It means that one cannot realize that 'birth' is 'non-birth', but only says 'all natures are non-birth', clinging to all dharmas as if rabbits and horses have no horns. These foolish people do not realize that this is delusion, the delusion of self-nature. This is not the 'non-birth' that is spoken of now. If one says 'all dharmas are non-birth', this is the realm entered by the self-awakened holy wisdom of the Buddha, then the essence and phenomena of all dharmas are both unborn, this is true non-birth, not the two realms of existence and non-existence that foolish people delusionally discriminate. Speaking of self-nature, body, wealth, etc., as the Lankavatara Sutra says: 'Body and the means of livelihood, the world of vessels, etc., are all images of the Alaya consciousness, the perceived and the perceiver appear as two aspects.' Foolish people do not understand this principle, falling into the two views of birth, abiding, extinction, existence, and non-existence, clinging to the birth of all natures, unable to escape the delusions of existence and non-existence, and in reality, it is not the non-birth attained by sages. Speaking of 'in that', it refers to the non-birth spoken of by the Buddhas, which should be studied. Furthermore, Mahamati. There are five kinds of lineages of uninterruptedness. What are the five? Namely, the Sravakayana lineage of uninterruptedness, the Pratyekabuddhayana lineage of uninterruptedness, the Tathagatayana lineage of uninterruptedness, the undetermined lineage, and the distinct lineage. In terms of the lineages themselves, there is originally no difference. It is only due to the熏習 (xunxi) from beginningless time, whether internal or external, whether large or small, whether definite or indefinite. The reason why this sutra explains that there are five kinds of lineages is because 'uninterruptedness' means that this lineage is pure and unmixed. How do you know it is the Sravakayana lineage of uninterruptedness? If, upon hearing the explanation of the self-characteristics and common characteristics of the skandhas, dhatus, and ayatanas, one feels joy in every pore of their body, and is happy to cultivate the wisdom of characteristics, and does not cultivate the aspect of awakening through dependent origination, this is the Sravakayana lineage of uninterruptedness. The Sravakayana lineage of uninterruptedness sees the eighth ground, arises with afflictions, cuts off habitual afflictions but cannot cut off the afflictions of habit, cannot cross over the inconceivable death of transformation, crosses over the death of segments, and roars the true lion's roar: 'My birth is exhausted, the Brahma conduct is established.'

立不受後有。如實知修習人無我。乃至得般涅槃覺　聲聞厭苦心切急於取證。故聞說四諦知苦斷集慕滅修道之時。則身心悅豫。陰界入自共相。雖開合不同。即是苦諦。相智者。四諦之總相智也。聲聞根鈍樂修此智。不修緣起發悟之相者。緣即十二因緣。乃緣覺所修而發悟者。而聲聞不樂修也。聲聞以無間三昧。見第八辟支佛地。斷現行見思煩惱。未斷無明別惑。言習煩惱者。即無明也。以故未能超越變易生死。但能超越分段生死苦海耳。師子吼即無畏說也。謂至八地說言。我生已盡斷苦集也。梵行已立不受後有。修道證滅也。皆實不虛故。云如實知也。修習人無我乃至得涅槃覺。謂空人執而得涅槃證真空也。

大慧。各別無間者。我人眾生壽命長養士夫。彼諸眾生作如是覺求般涅槃。復由異外道說。悉由作者見一切性已。言此是般涅槃。作如是覺。法無我見非分。彼無解脫。大慧。此諸聲聞乘無間外道種性。不出出覺。為轉彼惡見故。應當修學　各別無間者。此言著相聲聞不異外道而言無間。於我人知見等各各差別之法。計為涅槃。而不知此是生死根本。反以為覺而取證也。復有一種計一切法悉由造作而有。非因計因。見一切性是為涅槃。如聲聞之樂滅修道。然於法無我解脫。實非其分。名為佛子。實是外道

【現代漢語翻譯】現代漢語譯本不再承受後有。如實地了知修習之人證悟無我，乃至證得般涅槃的覺悟。聲聞因為厭離痛苦的心非常迫切，急於求證，所以聽聞佛陀宣說四聖諦，瞭解苦諦、斷除集諦、欣慕滅諦、修習道諦的時候，身心便感到喜悅。陰、界、入各自的體性和共相，雖然開合的方式不同，實際上就是苦諦。相智，指的是四聖諦的總相之智。聲聞根器比較遲鈍，喜歡修習這種智慧，而不修習緣起法門所引發的覺悟。緣起，就是十二因緣，是緣覺所修習並由此而開悟的。而聲聞不樂於修習。聲聞通過無間三昧，見到第八辟支佛地，斷除現行的見思煩惱，但還沒有斷除無明別惑。所說的習煩惱，指的就是無明。因此，未能超越變易生死，只能超越分段生死的苦海。師子吼，就是無畏的宣說。指的是到達第八地時說：『我的生死已經終結，斷除了苦和集的根源。』梵行已經建立，不再承受後有。修習道而證得滅諦。這些都是真實不虛的，所以說是如實知。修習人無我，乃至證得涅槃覺悟，指的是證悟空人我執而證得涅槃，證得真空。

大慧，各別無間，指的是我、人、眾生、壽命、長養、士夫。那些眾生作這樣的想法，尋求般涅槃，又由於其他外道的說法，認為一切的本性都是由作者所造，就說這就是般涅槃，作這樣的想法。對於法無我的見解並不理解，他們無法得到解脫。大慧，這些聲聞乘的無間外道種性，沒有超出錯誤的覺悟。爲了轉變他們錯誤的見解，應當修學。各別無間，這裡是指執著于相的聲聞與外道沒有區別，都說無間。對於我、人等知見各自差別的法，認為是涅槃，卻不知道這是生死的根本，反而認為是覺悟而求證。還有一種人認為一切法都是由造作而有，不是因卻認為是因，認為見到一切的本性就是涅槃，就像聲聞喜歡滅和修道一樣。然而對於法無我的解脫，實際上他們沒有份，名義上是佛子，實際上是外道。

【English Translation】 English version They no longer receive future existence. They truly know that practitioners cultivate non-self, and even attain the awakening of Parinirvana. Sravakas (hearers) are eager to escape suffering and quickly attain enlightenment. Therefore, when they hear the Buddha preach the Four Noble Truths, understand suffering, cut off accumulation, yearn for cessation, and cultivate the path, their bodies and minds rejoice. The individual characteristics and common characteristics of the skandhas (aggregates), realms, and entrances, although different in their opening and closing, are actually the Truth of Suffering. The Wisdom of Characteristics refers to the wisdom of the general characteristics of the Four Noble Truths. Sravakas with dull roots like to cultivate this wisdom and do not cultivate the enlightenment of dependent origination. Dependent origination refers to the Twelve Links of Dependent Origination, which are cultivated and enlightened by Pratyekabuddhas (Solitary Buddhas). Sravakas do not like to cultivate it. Sravakas, through the uninterrupted Samadhi, see the eighth Pratyekabuddha ground, cut off the current afflictions of views and thoughts, but have not cut off ignorance and separate delusions. The so-called habitual afflictions refer to ignorance. Therefore, they cannot transcend the change and death, but can only transcend the suffering sea of segmented life and death. Lion's roar means fearless speech. It refers to saying at the eighth ground: 'My life has ended, and I have cut off the roots of suffering and accumulation.' The Brahma-conduct has been established, and they no longer receive future existence. They cultivate the path and attain cessation. These are all true and not false, so it is said to be truly known. Cultivating non-self, and even attaining the awakening of Nirvana, refers to attaining Nirvana by realizing the emptiness of self and attachment to self, and realizing true emptiness.

Mahamati, 'separate and uninterrupted' refers to self, person, sentient beings, lifespan, nourishment, and purusha (man). Those sentient beings think like this, seeking Parinirvana, and also due to the teachings of other heretics, they believe that all natures are created by the creator, and say that this is Parinirvana, thinking like this. They do not understand the view of non-self of phenomena, and they cannot attain liberation. Mahamati, these Sravaka-yana (Hearer Vehicle) uninterrupted heretical natures have not gone beyond wrong awakening. In order to transform their wrong views, they should study. 'Separate and uninterrupted' here refers to the fact that Sravakas who are attached to characteristics are no different from heretics, and they all say 'uninterrupted'. They consider the laws of knowledge and views of self, person, etc., which are different from each other, as Nirvana, but they do not know that this is the root of life and death, but instead think it is enlightenment and seek to attain it. There are also some people who think that all phenomena are created, and they consider the non-cause as the cause, and think that seeing the nature of everything is Nirvana, just like Sravakas like cessation and cultivation. However, they actually have no part in the liberation of non-self of phenomena, and they are nominally Buddha's disciples, but actually they are heretics.

。故云無間外道。雖欲出離三界。而不能出故。云不出出覺。亦勸令學者當轉彼惡見。而趣如來種性也。

大慧。緣覺乘無間種性者。若聞說各別緣無間。舉身毛豎悲泣流淚。不相近緣所有不著。種種自身種種神通。若離若合種種變化。聞說是時其心隨入。若知彼緣覺乘無間種性已。隨順為說緣覺之乘。是名緣覺乘無間種性相　緣覺者從佛稟教。觀十二因緣。覺真諦理名為緣覺。亦名獨覺者。出無佛世睹緣自悟也。各別緣無間者。聞說十二因緣因果循環。而悟無生適其所愿。悲感交集至於流淚。言不相近等者。謂樂獨善寂修遠離行。凡所有相皆不能著。或時為說身通變化。或離一身為多。或合多身為一。聞如是說心有所入。菩薩知彼緣覺種性。當爲說此緣覺乘法也。

大慧。彼如來乘無間種性有四種。謂自性法無間種性。離自性法無間種性。得自覺聖無間種性。外剎殊勝無間種性。大慧。若聞此四事一一說時。及說自心現身財建立不思議境界時。心不驚怖者。是名如來乘無間種性相　如來種性無間者。謂其性圓融無礙也。言四種者。一自性法即如來藏。自性清凈心也。二離自性法。謂此性離性執也。三得自覺聖。即如來究竟覺智也。四外剎殊勝。謂如來悲願嚴土攝生。種種殊勝也。入楞伽云。所證法有三

【現代漢語翻譯】因此稱為『無間外道』。雖然想要脫離三界，卻無法脫離，所以說『不出出覺』。這也是勸導學習者應當轉變那些錯誤的見解，而趨向如來的種性。

大慧（Mahamati，菩薩名）。緣覺乘（Pratyekabuddha-yana，聲聞、緣覺、菩薩三乘之一，不依師教，觀十二因緣而悟道的修行者所乘之法）的無間種性（avyavadhana-gotra，不會被其他乘的種性所阻礙的種性）是這樣：如果聽聞宣說各別緣（pratyaya，條件）的無間（avyavadhana，沒有間隔）之理，就會全身毛髮豎立，悲傷哭泣，淚流滿面。對於不相近的因緣，所有都不會執著。種種自身，種種神通，或離或合，種種變化。聽聞這些時，他的心會隨之進入。如果知道他是緣覺乘的無間種性，就應當隨順為他說緣覺之乘。這就是緣覺乘無間種性的相貌。緣覺（Pratyekabuddha）是從佛稟受教誨，觀察十二因緣，覺悟真諦之理，稱為緣覺。也稱為獨覺（獨覺），出現在沒有佛的時代，看到因緣而自己覺悟。各別緣無間，是說聽聞十二因緣的因果循環，而悟到無生，符合他的願望，悲傷感動交織在一起，以至於流淚。說『不相近』等，是說喜歡獨自修習，寂靜遠離，對於一切現象都不能執著。有時為他說身通變化，或者離開一身而化為多身，或者合多身為一身。聽聞這些說法，他的心有所領悟。菩薩知道他是緣覺種性，應當為他說這種緣覺乘的法。

大慧。如來乘（Tathagatayana，通往如來果位的乘）的無間種性有四種，分別是：自性法無間種性（svabhava-dharma-avyavadhana-gotra），離自性法無間種性（nissvabhava-dharma-avyavadhana-gotra），得自覺聖無間種性（svayam-buddha-arya-avyavadhana-gotra），外剎殊勝無間種性（bahya-kshetra-vishesha-avyavadhana-gotra）。大慧，如果聽聞這四件事一一被宣說時，以及宣說自心顯現身財建立不可思議境界時，心不驚慌恐懼，這就是如來乘無間種性的相貌。如來種性無間，是說他的本性圓融無礙。說四種，第一是自性法，就是如來藏（Tathagatagarbha），自性清凈心。第二是離自性法，是說這種自性遠離對自性的執著。第三是得自覺聖，就是如來究竟覺悟的智慧。第四是外剎殊勝，是說如來的悲願莊嚴國土，攝受眾生，種種殊勝。入楞伽經（Lankavatara Sutra）說，所證的法有三種

【English Translation】 Therefore, it is called 'uninterrupted heretics'. Although they wish to escape the Three Realms, they cannot, hence the term 'non-emergent awakening'. This also advises learners to transform those evil views and turn towards the Tathagata's (如來) lineage.

Mahamati (大慧, name of a Bodhisattva), the uninterrupted lineage (avyavadhana-gotra) of the Pratyekabuddha-yana (緣覺乘, the vehicle of those who attain enlightenment by observing the twelve links of dependent origination without a teacher) is as follows: If they hear the explanation of the uninterrupted (avyavadhana) nature of individual conditions (pratyaya), their hair will stand on end, they will weep with sorrow, and tears will flow. They will not be attached to any conditions that are not closely related. Various forms of themselves, various supernormal powers, sometimes separated, sometimes combined, various transformations. When they hear these things, their minds will enter into them. If it is known that they are of the uninterrupted lineage of the Pratyekabuddha-yana, then the vehicle of the Pratyekabuddha should be explained to them accordingly. This is the characteristic of the uninterrupted lineage of the Pratyekabuddha-yana. Pratyekabuddhas (緣覺) receive teachings from the Buddha, observe the twelve links of dependent origination, and awaken to the truth, hence they are called Pratyekabuddhas. They are also called Solitary Buddhas (獨覺), appearing in times without a Buddha, seeing conditions and awakening on their own. 'Uninterrupted individual conditions' means hearing the cycle of cause and effect in the twelve links of dependent origination, and awakening to non-origination, fulfilling their wishes, with sorrow and emotion intertwined, to the point of tears. 'Not closely related' and so on, means they enjoy solitary practice, quiet and remote, and cannot be attached to any phenomena. Sometimes they are told about transformations of bodily powers, or separating one body into many, or combining many bodies into one. Hearing such explanations, their minds will understand something. When a Bodhisattva knows that they are of the Pratyekabuddha lineage, they should explain the Dharma of the Pratyekabuddha-yana to them.

Mahamati, there are four types of uninterrupted lineages of the Tathagatayana (如來乘, the vehicle leading to Buddhahood): the uninterrupted lineage of self-nature Dharma (svabhava-dharma-avyavadhana-gotra), the uninterrupted lineage of non-self-nature Dharma (nissvabhava-dharma-avyavadhana-gotra), the uninterrupted lineage of self-awakened noble ones (svayam-buddha-arya-avyavadhana-gotra), and the uninterrupted lineage of extraordinary outer realms (bahya-kshetra-vishesha-avyavadhana-gotra). Mahamati, if, when hearing these four things explained one by one, and when explaining the establishment of inconceivable realms through the manifestation of body and wealth from one's own mind, one's mind is not startled or afraid, this is the characteristic of the uninterrupted lineage of the Tathagatayana. The uninterrupted Tathagata lineage means that its nature is perfectly integrated and unobstructed. The four types are: first, self-nature Dharma, which is the Tathagatagarbha (如來藏), the self-nature pure mind. Second, non-self-nature Dharma, which means that this nature is free from attachment to self-nature. Third, self-awakened noble ones, which is the ultimate awakened wisdom of the Tathagata. Fourth, extraordinary outer realms, which means the Tathagata's compassionate vows adorn the land and gather sentient beings, with various extraordinary qualities. The Lankavatara Sutra (入楞伽經) says that there are three types of Dharma that are realized.

種者。合自性法離自性法為一。此三種即法報應三身也。及說自心現身財等者。入楞伽云。聞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。謂說彼三種時。隨說而入隨彼而成。大慧。此是初治地者。謂種性建立。為超入無所有地故。作是建立。彼自覺藏者。自煩惱習凈見法無我。得三昧樂住聲聞。當得如來最勝之身　不定種性者。聞說聲聞緣覺如來三種法時。隨生信解而順修學從小入大。其性可移故言不定。初治地者即干慧地人。為其說不定種生。令彼超入無所有地。此地即第七已辦地。作是建立者。作是說也。彼自覺藏等者。入楞伽云。彼住三昧樂聲聞。若能證知自所依識。見法無我凈煩惱習。畢竟當得如來之身。自所依識即自覺藏第八識也。煩惱習即無明也。

爾時世尊欲重宣此義而說偈言。

須陀槃那果　　往來及不還　逮得阿羅漢　　是等心惑亂

須陀槃那者。即須陀洹。此云預流。能斷三界見惑。預入聖人之流。此初果也。往來者。梵語斯陀含。能斷欲界前六品思惑。后三品未斷。於人天中更一往來。此二果也。不還者。梵語阿那含。斷欲界思盡。更不來欲界受生。此三果也。阿羅漢四果也。是四果人雖斷見思取證小果。而未能

【現代漢語翻譯】現代漢語譯本：

『種性』是指將『自性法』（Sva-lakshana-dharma，事物自身固有的性質）和『離自性法』（Vi-sva-lakshana-dharma，事物不具有的性質）合二為一。這三種（種性）即是法身（Dharmakaya）、報身（Sambhogakaya）和應身（Nirmanakaya）這三身。至於說到『自心現身財等』，正如《入楞伽經》（Lankavatara Sutra）所說：『聽聞自心所顯現的身、財，以及建立阿賴耶識（Alaya-vijnana，藏識）不可思議的境界，不驚慌、不恐懼、不害怕，應當知道這是如來（Tathagata）的乘性。』大慧（Mahamati）。『不定種性』是指在說這三種（聲聞、緣覺、如來）時，隨著所說的而入，隨著所說的而成。大慧，這是指『初治地』的人，爲了超越進入『無所有地』（Akincanyayatana）的緣故，才作這樣的建立。那些『自覺藏』的人，因為自身的煩惱習氣清凈，見到法無我（Dharma-nairatmya），得到三昧（Samadhi）的快樂，安住于聲聞（Sravaka）的果位，將來能夠得到如來最殊勝的身體。『不定種性』的人，聽聞聲聞、緣覺（Pratyekabuddha）、如來這三種法時，隨著生起的信解而順應修學，從小乘進入大乘，其根性可以轉移，所以稱為『不定』。『初治地』的人就是『干慧地』的人。為他們說不定種性，是爲了讓他們超越進入『無所有地』。此地就是第七『已辦地』。『作是建立』就是作這樣的說法。『彼自覺藏等』，正如《入楞伽經》所說：『那些安住於三昧快樂的聲聞，如果能夠證知自身所依的識，見到法無我，清凈煩惱習氣，最終將能得到如來的身體。』『自所依識』就是『自覺藏』，也就是第八識（阿賴耶識）。『煩惱習』就是無明（Avidya）。這時，世尊（Bhagavan）想要再次宣說這個道理，而說了偈語：『須陀洹那果（Srotapanna-phala），往來及不還，逮得阿羅漢（Arhat），是等心惑亂。』『須陀洹那』就是須陀洹（Srotapanna），這裡翻譯為『預流』，能夠斷除三界的見惑，預先進入聖人的行列，這是初果。『往來』，梵語斯陀含（Sakrdagamin），能夠斷除欲界前六品的思惑，后三品沒有斷除，所以在人天之中還要一來一回，這是二果。『不還』，梵語阿那含（Anagamin），斷除欲界的思惑已經窮盡，不再來欲界受生，這是三果。阿羅漢是四果。這四果的人雖然斷除了見思惑，取得了小乘的果位，但是未能……

【English Translation】 English version:

'Gotra' (lineage or seed) means uniting 'Sva-lakshana-dharma' (the dharma of self-nature, the inherent characteristic of things) and 'Vi-sva-lakshana-dharma' (the dharma of non-self-nature, the characteristic that things do not possess) into one. These three (Gotras) are the three bodies: Dharmakaya (Dharma Body), Sambhogakaya (Enjoyment Body), and Nirmanakaya (Emanation Body). As for saying 'the body, wealth, etc., manifested by one's own mind,' as the Lankavatara Sutra says: 'Hearing about the body and wealth manifested by one's own mind, and establishing the inconceivable realm of Alaya-vijnana (store consciousness), without being startled, frightened, or afraid, one should know that this is the Tathagata's (Thus Come One) vehicle nature.' Mahamati (Great Wisdom). 'Indeterminate Gotra' means that when speaking of these three (Sravaka, Pratyekabuddha, Tathagata), one enters according to what is said and becomes according to what is said. Mahamati, this refers to the person in the 'first stage of cultivation,' who establishes this in order to transcend and enter the 'realm of nothingness' (Akincanyayatana). Those who 'consciously store' (self-aware treasury), because their own afflictions and habits are purified, see Dharma-nairatmya (the absence of self in phenomena), attain the joy of Samadhi (concentration), and abide in the Sravaka (Hearer) position, will be able to attain the most supreme body of the Tathagata in the future. People of 'Indeterminate Gotra,' when hearing the three dharmas of Sravaka, Pratyekabuddha (Solitary Buddha), and Tathagata, follow and cultivate according to the faith and understanding that arises, entering the Great Vehicle from the Small Vehicle. Their nature can be transferred, so it is called 'Indeterminate.' The person in the 'first stage of cultivation' is the person in the 'dry wisdom stage.' Speaking of indeterminate Gotra for them is to enable them to transcend and enter the 'realm of nothingness.' This stage is the seventh 'stage of accomplishment.' 'Establishing this' means making such a statement. 'Those who consciously store, etc.,' as the Lankavatara Sutra says: 'Those Sravakas who abide in the joy of Samadhi, if they can realize the consciousness on which they rely, see Dharma-nairatmya, and purify their afflictions and habits, will ultimately be able to attain the body of the Tathagata.' 'The consciousness on which they rely' is the 'self-aware treasury,' which is the eighth consciousness (Alaya-vijnana). 'Afflictions and habits' are Avidya (ignorance). At this time, the Bhagavan (World-Honored One) wanted to reiterate this meaning and spoke the following verse: 'Srotapanna-phala (Stream-enterer fruit), coming and going and not returning, attaining Arhat (Worthy One), these are confused in mind.' 'Srotapanna' is Srotapanna, which is translated here as 'Stream-enterer,' who can cut off the delusions of views in the three realms and enter the stream of sages in advance. This is the first fruit. 'Coming and going,' Sanskrit Sakrdagamin (Once-returner), can cut off the first six grades of delusions of thought in the desire realm, but the last three grades have not been cut off, so they still have to come and go once in the human and heavenly realms. This is the second fruit. 'Not returning,' Sanskrit Anagamin (Non-returner), has exhausted the delusions of thought in the desire realm and will no longer come to the desire realm to be born. This is the third fruit. Arhat is the fourth fruit. Although these people of the four fruits have cut off the delusions of views and thoughts and attained the fruit of the Small Vehicle, they have not been able to...

斷塵沙無明二惑。是為惑亂也。

三乘與一乘　　非乘我所說　愚夫少智慧　　諸聖遠離寂

三乘者。聲聞緣覺不定三種性也。一乘如來種性也。非乘各別種性也。如來之意但說一乘。為機器不齊故。說三乘非乘引權歸實。諸聖遠離寂。即樂入寂滅。四果聖人也。

第一義法門　　遠離於二教　住于無所有　　何建立三乘

第一義門是為寂理。豈有權實之殊。如來住此寂理一法不立。況三乘乎。

諸禪無量等　　無色三摩提　受想悉寂滅　　亦無有心量

諸禪者。四禪也。無量者。四無量心也。無色者。四無色定也。三摩提者。謂等持即三昧也。受想寂滅者。小乘滅盡定也。此等諸法心量都盡也。

大慧。彼一闡提非一闡提。世間解脫誰轉。大慧。一闡提有二種。一者舍一切善根。及於無始眾生髮愿。云何舍一切善根。謂謗菩薩藏及作惡言。此非隨順修多羅毗尼解脫之說。舍一切善根故不般涅槃　一闡提是梵語此翻信不具。亦云極惡。非一闡提者。非定是極惡若定是極惡。則永無轉惡為善得解脫時也。然闡提現行雖惡性不斷善。若能照性亦得成佛。故又告云。闡提有二種。舍一切善根者。此真極惡人也。及於無始眾生髮愿者。此菩薩闡提也。云何舍一切等者。徴釋極惡之

【現代漢語翻譯】現代漢語譯本：斷除塵沙惑（duàn chén shā huò，指菩薩修行過程中所斷除的細微煩惱）和無明惑（wú míng huò，指根本的迷惑和無知）。這些都是屬於惑亂。

三乘（sān shèng，指聲聞乘、緣覺乘、菩薩乘）與一乘（yī shèng，指佛乘），並非我（指佛陀）所說真實的乘。愚昧之人缺少智慧，諸位聖者遠離寂靜。

三乘指的是聲聞乘、緣覺乘和不定性的三種根性。一乘指的是如來的種性。『非乘』指的是各自不同的種性。如來的本意只是說一乘，因為眾生的根器不齊，所以說了三乘，用非真實的方便法門引導眾生最終歸於真實。『諸聖遠離寂』，指的是樂於進入寂滅，即四果阿羅漢（sì guǒ ā luó hàn，指證得四種果位的聖人）。

第一義法門（dì yī yì fǎ mén，指最根本、真實的教法），遠離二教（èr jiào，指權教和實教）。安住于無所有（wú suǒ yǒu，指沒有任何執著的狀態），又如何建立三乘呢？

第一義門是寂靜的真理，哪裡有權巧和真實的差別呢？如來安住于這種寂靜的真理，一法都不建立，更何況是三乘呢？

諸禪（zhū chán，指四禪八定等禪定）和無量（wú liàng，指四無量心），以及無色三摩提（wú sè sān mó tí，指四無色定）。受（shòu，感受）、想（xiǎng，思維）全部寂滅，也沒有任何心量（xīn liàng，指心的度量和分別）。

諸禪指的是四禪。無量指的是四無量心。無色指的是四無色定。三摩提指的是等持，也就是三昧（sān mèi，指禪定）。受想寂滅指的是小乘的滅盡定（miè jìn dìng，指一種徹底止息感受和思維的禪定）。這些法的心量都窮盡了。

大慧（Dà huì，菩薩名）。一闡提（yī chǎn tí，斷善根的人）並非都是一闡提。世間的解脫由誰來轉變呢？大慧，一闡提有兩種。一種是捨棄一切善根，另一種是對於無始以來的眾生髮愿。什麼是捨棄一切善根呢？就是誹謗菩薩藏（pú sà zàng，指菩薩所修行的教法）以及說惡語。這些不隨順修多羅（xiū duō luó，佛經）和毗尼（pí ní，戒律）解脫的說法。因為捨棄一切善根，所以不入涅槃（niè pán，指解脫）。一闡提是梵語，翻譯成漢語是『信不具』，也可以說是『極惡』。『非一闡提』指的是並非一定是極惡之人，如果一定是極惡之人，那麼就永遠沒有轉惡為善、獲得解脫的時候了。然而，一闡提現行的行為雖然惡劣，但本性中的善根並沒有斷絕，如果能夠照見本性，也能夠成佛。所以又說，一闡提有兩種。捨棄一切善根的，這是真正的極惡之人。對於無始以來的眾生髮愿的，這是菩薩一闡提。什麼是捨棄一切等呢？這是徵詢解釋極惡之人。

【English Translation】 English version: Severing the two illusions of dust-like sands (chén shā huò, subtle afflictions severed by Bodhisattvas) and ignorance (wú míng huò, fundamental ignorance). These are all considered illusions.

The Three Vehicles (sān shèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the One Vehicle (yī shèng, Buddhayāna) are not the true vehicles as I (the Buddha) have described. Foolish people lack wisdom, and the sages are far from stillness.

The Three Vehicles refer to the Śrāvakayāna, Pratyekabuddhayāna, and the three uncertain natures. The One Vehicle refers to the Tathāgata's (Rúlái, Thus Come One) nature. 'Non-vehicle' refers to the different natures of each. The Buddha's intention is to speak only of the One Vehicle, but because beings' capacities are uneven, the Three Vehicles are spoken of, using expedient means to guide beings to the ultimate truth. 'The sages are far from stillness' refers to those who delight in entering stillness, namely the Arhats (ā luó hàn, enlightened disciples) of the Four Fruits (sì guǒ, four stages of enlightenment).

The First Principle Dharma Gate (dì yī yì fǎ mén, the most fundamental and true teaching) is far from the Two Teachings (èr jiào, provisional and ultimate teachings). Abiding in non-attachment (wú suǒ yǒu, a state of having no attachments), how can the Three Vehicles be established?

The First Principle Gate is the truth of stillness. How can there be a distinction between expedient and true? The Tathāgata abides in this truth of stillness, not establishing a single dharma, let alone the Three Vehicles?

The various Dhyānas (zhū chán, various meditative states such as the four Dhyānas and eight Samāpattis), immeasurable qualities (wú liàng, the Four Immeasurables), and the Formless Samādhis (wú sè sān mó tí, the four formless attainments). The sensations (shòu), and thoughts (xiǎng) are all extinguished, and there is no mental measurement (xīn liàng, the capacity and discrimination of the mind).

The various Dhyānas refer to the Four Dhyānas. The immeasurable qualities refer to the Four Immeasurable Minds. The formless qualities refer to the Four Formless Samādhis. Samādhi refers to equanimity, which is Samādhi (sān mèi, meditative concentration). The extinction of sensations and thoughts refers to the cessation of attainment (niè pán, the state of liberation) of the Small Vehicle. The mental capacity of these dharmas is exhausted.

Mahamati (Dà huì, name of a Bodhisattva), not all Icchantikas (yī chǎn tí, those who have severed their roots of goodness) are Icchantikas. Who transforms the liberation of the world? Mahamati, there are two types of Icchantikas. One is those who abandon all roots of goodness, and the other is those who make vows for beginningless beings. What is abandoning all roots of goodness? It is slandering the Bodhisattva Pitaka (pú sà zàng, the teachings practiced by Bodhisattvas) and speaking evil words. These do not accord with the teachings of the Sutras (xiū duō luó, Buddhist scriptures) and Vinaya (pí ní, monastic rules) for liberation. Because they abandon all roots of goodness, they do not enter Nirvana (niè pán, liberation). Icchantika is a Sanskrit word, translated into Chinese as 'lacking faith', or 'extremely evil'. 'Not Icchantika' refers to those who are not necessarily extremely evil. If they were necessarily extremely evil, then there would never be a time to transform evil into good and attain liberation. However, although the current actions of an Icchantika are evil, the roots of goodness in their nature have not been severed. If they can illuminate their nature, they can also become Buddhas. Therefore, it is said again that there are two types of Icchantikas. Those who abandon all roots of goodness are truly extremely evil people. Those who make vows for beginningless beings are Bodhisattva Icchantikas. What is abandoning all, etc.? This is inquiring into the explanation of extremely evil people.

義也。謗菩薩藏及作惡言。此乃人法俱謗。安肯隨順經律解脫之法而入涅槃。所謂闡提斷修善盡者是也。

二者菩薩本自願方便故。非不般涅槃。一切眾生而般涅槃。大慧。彼般涅槃。是名不般涅槃法相。此亦到一闡提趣　此言大乘菩薩以本願方便欲令一切眾生悉入涅槃而後涅槃。言不般涅槃法相者。菩薩了生死即是涅槃。涅槃本具非別有涅槃可入。所謂清凈行者不入涅槃者是也。言亦到一闡提趣者。蓋菩薩了惡即善。無善可修。趣同闡提舍一切善及不入涅槃故也。

大慧白佛言。世尊。此中雲何畢竟不般涅槃。佛告大慧。菩薩一闡提者。知一切善法本來般涅槃已。畢竟不般涅槃。而非舍一切善根一闡提也。大慧。舍一切善根一闡提者。復以如來神力故。或時善根生。所以者何。謂如來不捨一切眾生故。以是故。菩薩一闡提不般涅槃　此徴釋菩薩闡提不般涅槃之所以。言本來般涅槃等者。經云。一切眾生即涅槃相。不可覆滅。然菩薩非終不般涅槃。蓋了修即性離涅槃相也。或時善根生等文顯可見。

複次大慧。菩薩摩訶薩當善三自性。云何三自性。謂妄想自性。緣起自性。成自性　分別自性乃此經之要領。前已略明。今復詳說。

大慧。妄想自性從相生。大慧白佛言。世尊。云何妄想自性從

【現代漢語翻譯】現代漢語譯本：這是關於誹謗的意義。誹謗菩薩藏（指菩薩所修持的教法）以及說惡毒的言語，這屬於既誹謗人又誹謗法。這樣的人怎麼肯隨順經律中解脫的方法而進入涅槃（指脫離輪迴，達到寂滅的境界）呢？這就是所謂的闡提（斷善根的人）斷絕修善的例子。

第二種情況是菩薩本來就發願以方便法門度化眾生，並非不進入涅槃。一切眾生都進入涅槃后，菩薩才進入涅槃。大慧，這種進入涅槃的方式，就叫做不進入涅槃的法相。這種情況也屬於到達一闡提（斷善根的人）的境界。這裡說的是大乘菩薩以本願方便，想要讓一切眾生都進入涅槃之後自己才涅槃。說『不般涅槃法相』，是因為菩薩了悟生死即是涅槃，涅槃本來就具備，並非另外有一個涅槃可以進入。這就是所謂的清凈修行者不進入涅槃。

大慧菩薩問佛說：『世尊，這裡所說的『畢竟不般涅槃』是什麼意思呢？』佛告訴大慧：『菩薩一闡提（發願度盡眾生才成佛的菩薩）是了知一切善法本來就是涅槃，所以才畢竟不入涅槃，但並非捨棄一切善根的一闡提（斷善根的人）。大慧，捨棄一切善根的一闡提，又因為如來的神力，有時會生出善根。為什麼呢？因為如來不捨棄一切眾生。因此，菩薩一闡提不入涅槃。』

佛又說：『大慧，菩薩摩訶薩（指發大心的菩薩）應當善於瞭解三種自性。什麼是三種自性呢？就是妄想自性、緣起自性、成自性。』

『大慧，妄想自性是從現象產生的。』大慧問佛說：『世尊，什麼是妄想自性從

【English Translation】 English version: This concerns the meaning of slander. Slandering the Bodhisattva-pitaka (referring to the teachings practiced by Bodhisattvas) and uttering evil words constitutes slander of both person and Dharma. How could such a person be willing to follow the methods of liberation in the Sutras and Vinaya to enter Nirvana (referring to liberation from Samsara, reaching the state of extinction)? This is the example of an icchantika (one who has severed their roots of goodness) who has cut off the practice of goodness.

The second case is that Bodhisattvas originally vow to use expedient means to liberate sentient beings, not that they do not enter Nirvana. Only after all sentient beings have entered Nirvana do Bodhisattvas enter Nirvana. Mahamati, this way of entering Nirvana is called the Dharma-characteristic of not entering Nirvana. This situation also belongs to reaching the state of an icchantika (one who has severed their roots of goodness). This refers to Mahayana Bodhisattvas using their original vows and expedient means, wanting to have all sentient beings enter Nirvana before they themselves enter Nirvana. Saying 'the Dharma-characteristic of not entering Nirvana' is because Bodhisattvas realize that Samsara is Nirvana, and Nirvana is inherent, not that there is another Nirvana to enter. This is what is meant by pure practitioners not entering Nirvana.

Mahamati Bodhisattva asked the Buddha, 'World Honored One, what does 'ultimately not entering Nirvana' mean here?' The Buddha told Mahamati, 'A Bodhisattva-icchantika (a Bodhisattva who vows to liberate all beings before becoming a Buddha) is one who knows that all good Dharmas are originally Nirvana, so they ultimately do not enter Nirvana, but they are not an icchantika (one who has severed their roots of goodness) who abandons all roots of goodness. Mahamati, an icchantika who abandons all roots of goodness, again, because of the Tathagata's (another name of Buddha) divine power, sometimes good roots will arise. Why? Because the Tathagata does not abandon all sentient beings. Therefore, a Bodhisattva-icchantika does not enter Nirvana.'

The Buddha further said, 'Mahamati, Bodhisattva-Mahasattvas (referring to Bodhisattvas who have generated great aspiration) should be skilled in understanding the three self-natures. What are the three self-natures? They are the self-nature of discrimination, the self-nature of dependent origination, and the self-nature of accomplishment.'

'Mahamati, the self-nature of discrimination arises from phenomena.' Mahamati asked the Buddha, 'World Honored One, what is the self-nature of discrimination arising from

相生。佛告大慧。緣起自性事相相行。顯現事相相。計著有二種妄想自性。如來應供等正覺之所建立。謂名相計著相。及事相計著相。名相計著相者。謂內外法計著。事相計著相者。謂即彼如是。內外自共相計著。是名二種妄想自性相。若依若緣生。是名緣起　言妄想自性從相生者。正從緣起相生也。緣起者。謂從因緣起乎事相事相顯現而生二種計著。言相相者。事相非一也。如來建立者。即如來為眾生。演說妄想自性。以令了妄無妄也。名相計著相者。謂于根塵內外法中。計著名相。事相計著相者。謂即于彼根塵法上。不了性空計著自相。共相。若依若緣生。正明緣起自性。依即因也。謂諸法從因緣而生。因緣有根塵因緣。有業惑因緣。而業惑又從根塵而起。凡世出世間一切諸法。無有不從因緣而生。龍樹所謂因緣所生法是也。

云何成自性。謂離名相事相妄想。聖智所得及自覺聖智趣所行境界。是名成自性如來藏心　成即成就。言離名相事相妄想者。謂諸佛聖人。觀因緣所生之法即空即假即中。離諸妄想。成就正智如如也。聖智所得即正智也。自覺聖智即如如也。合此二法成一自性。是為如來藏心。

爾時世尊欲重宣此義而說偈言。

名相覺想　　自性二相　　正智如如　是則成相

名

【現代漢語翻譯】現代漢語譯本相生。佛告訴大慧（Mahamati，菩薩名）：緣起（Pratītyasamutpāda，諸法生起的原因和條件）的自性（Svabhāva，事物自身存在的性質）事相（Lakshana，事物的外在特徵）是相互關聯和執行的。顯現的事相也相互關聯。對於這些事相的執著，產生了兩種妄想自性（Vikalpa-svabhāva，虛構的自性）。這是如來（Tathāgata，佛的稱號）、應供（Arhat，值得供養的人）、等正覺（Samyak-saṃbuddha，完全覺悟者）所建立的。這兩種妄想自性是名相計著相（Nāma-lakshana-abhiniveśa，對名稱和概念的執著）和事相計著相（Vastu-lakshana-abhiniveśa，對事物表象的執著）。名相計著相指的是對內外法的執著。事相計著相指的是對內外自共相（Svalakshana，事物自身的特性；Samanya-lakshana，事物普遍的特性）的執著。這兩種就是妄想自性相。若依若緣而生，這就是緣起。說妄想自性是從相而生的，實際上是從緣起相而生的。緣起指的是從因緣（Hetu-pratyaya，原因和條件）而生起事相，事相顯現而生起兩種計著。相相指的是事相不是單一的。如來建立指的是如來為眾生演說妄想自性，是爲了讓眾生明白妄想，從而消除妄想。名相計著相指的是在根（Indriya，感覺器官）、塵（Vishaya，感覺對像）、內外法中，執著名相。事相計著相指的是在根塵法上，不明白性空（Śūnyatā，空性）而執著自相和共相。若依若緣而生，說明了緣起自性。依就是因。指的是諸法從因緣而生。因緣有根塵因緣，有業惑因緣（Karma-klesha-pratyaya，由行為和煩惱產生的條件），而業惑又從根塵而起。凡是世間和出世間的一切諸法，沒有不是從因緣而生的。正如龍樹（Nāgārjuna，佛教哲學家）所說的『因緣所生法』。什麼是成自性（Parinishpanna，圓成實性）？指的是遠離名相事相妄想，是聖智（Arya-jñāna，聖者的智慧）所證得的，以及自覺聖智（Sva-saṃvedana-jñāna，自我覺知的智慧）所行境界。這就是成自性如來藏心（Tathāgatagarbha-citta，如來藏心）。成就是成就。說遠離名相事相妄想，指的是諸佛聖人，觀察因緣所生之法，即空即假即中，遠離各種妄想，成就正智（Samyag-jñāna，正確的智慧）如如（Tathatā，真如）。聖智所得就是正智。自覺聖智就是如如。合此二法成為一個自性，這就是如來藏心。這時，世尊（Bhagavan，佛的稱號）想再次宣說這個道理，於是說了偈語：名相覺想自性二相正智如如是則成相名

【English Translation】 English version Origination. The Buddha told Mahamati (a Bodhisattva's name): The self-nature (Svabhāva, the inherent nature of things) and characteristics (Lakshana, the external features of things) of dependent origination (Pratītyasamutpāda, the causes and conditions for the arising of all dharmas) are interconnected and operate together. The manifested characteristics are also interconnected. Attachment to these characteristics gives rise to two kinds of self-nature of imagination (Vikalpa-svabhāva, constructed nature). These are established by the Tathagata (the Buddha's title), the Arhat (one who is worthy of offerings), the Samyak-saṃbuddha (perfectly enlightened one). These two kinds of self-nature of imagination are the attachment to names and forms (Nāma-lakshana-abhiniveśa, clinging to names and concepts) and the attachment to characteristics of things (Vastu-lakshana-abhiniveśa, clinging to the appearance of things). Attachment to names and forms refers to attachment to internal and external dharmas. Attachment to the characteristics of things refers to attachment to the self-characteristics (Svalakshana, the unique characteristics of things) and common characteristics (Samanya-lakshana, the universal characteristics of things) of internal and external things. These two are the characteristics of the self-nature of imagination. If arising dependently on something, that is dependent origination. Saying that the self-nature of imagination arises from characteristics, it actually arises from the characteristics of dependent origination. Dependent origination refers to the arising of characteristics from causes and conditions (Hetu-pratyaya, causes and conditions), and the manifestation of characteristics gives rise to two kinds of attachments. 'Characteristics of characteristics' refers to the fact that characteristics are not singular. 'Established by the Tathagata' refers to the Tathagata expounding the self-nature of imagination for sentient beings, in order to make them understand imagination and thus eliminate it. Attachment to names and forms refers to attachment to names and forms in the sense organs (Indriya, sensory organs), sense objects (Vishaya, sensory objects), and internal and external dharmas. Attachment to the characteristics of things refers to clinging to the self-characteristics and common characteristics on the sense organs and sense objects, without understanding emptiness (Śūnyatā, emptiness). If arising dependently on something, it explains the self-nature of dependent origination. 'Depending' means cause. It refers to the fact that all dharmas arise from causes and conditions. Causes and conditions include causes and conditions of sense organs and sense objects, and causes and conditions of karma and afflictions (Karma-klesha-pratyaya, conditions arising from actions and afflictions), and karma and afflictions arise from sense organs and sense objects. All dharmas in the world and beyond do not arise without causes and conditions. As Nāgārjuna (Buddhist philosopher) said, 'That which arises from causes and conditions'. What is the perfected nature (Parinishpanna, the absolutely accomplished nature)? It refers to being free from the imagination of names, forms, and characteristics, and is attained by the wisdom of the noble ones (Arya-jñāna, the wisdom of the saints), and is the realm of self-aware wisdom (Sva-saṃvedana-jñāna, self-cognizant wisdom). This is the Tathāgatagarbha-citta (Tathāgatagarbha-citta, the womb of the Tathagata). 'Perfected' means accomplished. Saying 'free from the imagination of names, forms, and characteristics' refers to the Buddhas and saints observing the dharmas arising from causes and conditions as empty, provisional, and the middle way, being free from all kinds of imagination, and accomplishing right wisdom (Samyag-jñāna, correct wisdom) suchness (Tathatā, suchness). What is attained by the wisdom of the noble ones is right wisdom. Self-aware wisdom is suchness. Combining these two dharmas into one self-nature, this is the Tathāgatagarbha-citta. At that time, the Bhagavan (the Buddha's title) wanted to proclaim this meaning again, so he spoke in verse: Names and forms, awareness and thought, two aspects of self-nature, right wisdom suchness, These are the aspects of accomplishment. Names

相即緣起自性。覺想即妄想自性。正智如如即成自性。此攝五法為三自性。故知五法三自性。特開合異耳。

大慧。是名觀察五法自性相經。自覺聖智趣所行境界。汝等諸菩薩摩訶薩。應當修學　一經所說雖通五法三自性。勸修從要。乃為自覺聖智故。茲結勸也。

複次大慧。菩薩摩訶薩善觀二種無我相。云何二種無我相。謂人無我及法無我。云何人無我。謂離我我所。陰界入聚無知業愛生。眼色等攝受計著生識。一切諸根自心現。器身藏自妄想相施設顯示　言善觀人法無我相者。謂用二空妙觀。破生法二執也。在他經則曰生法二空。此云人無我法無我。無即空也。人乃眾生假名。法乃五陰實法。凡夫於此假實我見偏重。故以無我破之。若達無我則一切離著。顯出本性妙人妙法矣。人無我中。言離我我所者。我即假名。我所即實法也。蓋假不自假。依實法而有假名。若推假必兼其實。故曰陰界入聚。無知即煩惱。謂實法從煩惱業愛所生。眼色等者。謂眼等諸識。取於色等諸塵。器身藏者。器即依報。謂世間如器。身即正報藏即藏識。入楞伽云。又自心所見身器世間。皆是藏心之所顯現。此等諸法求其妄執皆不可得。是為人無我也。

如河流如種子如燈如風如雲。剎那展轉壞躁動如猿猴。樂不凈處如

【現代漢語翻譯】現代漢語譯本：相即是緣起（Pratītyasamutpāda，指事物相互依存的產生）的自性（Svabhāva，指事物自身存在的性質）。覺想即是妄想（Kalpana，指虛妄的念頭）的自性。正智如如（Tathatā，指真如實相）即是成就的自性。這包含五法（五種法，指相、名、分別、正智、如如）的三自性（三種自性，指遍計所執性、依他起性、圓成實性）。因此，要知道五法和三自性，只是開合不同而已。

大慧（Mahamati，菩薩名）。這名為觀察五法自性相經。是自覺聖智（Aryajnana，指聖者的智慧）所行境界。你們這些菩薩摩訶薩（Bodhisattva-Mahāsattva，指偉大的菩薩）應當修學。一經所說雖然貫通五法三自性，但勸導修學要抓住要點，是爲了自覺聖智的緣故。這是最後的勸勉。

複次，大慧。菩薩摩訶薩應當善於觀察兩種無我相（Nairatmya，指沒有自我的狀態）。什麼是兩種無我相？即人無我（Pudgala-nairatmya，指沒有作為獨立個體的自我）和法無我（Dharma-nairatmya，指沒有獨立存在的法）。什麼是人無我？即遠離我（Atman，指個體）和我所（Atmiya，指屬於我的事物）。五陰（Skandha，指色、受、想、行、識）、十八界（Dhatu，指眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、十二入（Ayatana，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）聚集，由無知（Avidya，指無明）、業（Karma，指行為）、愛（Trsna，指貪愛）而生。眼（Caksu，指眼睛）、色（Rupa，指顏色）等攝取執著而產生識（Vijnana，指意識）。一切諸根（Indriya，指六根）都是自心顯現。器世間（Bhajana-loka，指盛裝有情的世界）、身（Kaya，指身體）、藏識（Alaya-vijnana，指儲存一切種子識的倉庫）都是自妄想相的施設顯示。善於觀察人法無我相，就是運用二空（指人空和法空）的妙觀，破除生執（對眾生之執著）和法執（對事物之執著）。在其他經典中稱為生法二空，這裡稱為人無我法無我。無即是空。人是眾生的假名，法是五陰的實法。凡夫對於這種假名和實法的我見偏重，所以用無我來破除。如果通達無我，就能一切離著，顯出本性妙人妙法。人無我中，所說的遠離我和我所，我是假名，我所是實法。因為假不自己成為假，而是依靠實法而有假名。如果推究假名，必定兼顧其實法，所以說是五陰、十八界、十二入聚集。無知就是煩惱，指實法從煩惱業愛所生。眼色等，指眼等諸識，取於色等諸塵。器身藏，器指依報（指所依之環境），指世間如器皿。身指正報（指能依之身），藏指藏識。《入楞伽經》說：『又自心所見身器世間，都是藏心所顯現。』這些諸法，尋求其妄執都是不可得的，這就是人無我。

如河流、如種子、如燈、如風、如雲，剎那間展轉變化，壞滅躁動，如猿猴一般，喜歡不凈之處，如...

【English Translation】 English version: 'Form' (Lakshana, referring to appearance) is the self-nature of dependent origination (Pratītyasamutpāda, referring to the interdependent arising of things). 'Conceptualization' (Kalpana, referring to mental constructs) is the self-nature of delusion (Vikalpa, referring to false thoughts). 'Right Knowledge as Suchness' (Tathatā, referring to true reality) is the self-nature of accomplishment. This encompasses the Five Dharmas (Five aspects of reality: form, name, discrimination, right knowledge, suchness) as the Three Self-natures (Three natures: the imagined nature, the dependent nature, and the perfected nature). Therefore, know that the Five Dharmas and the Three Self-natures are merely different ways of opening and closing.

Mahamati (Name of a Bodhisattva). This is called the Sutra on Observing the Self-Nature Aspects of the Five Dharmas. It is the realm traversed by Self-Realized Noble Wisdom (Aryajnana, referring to the wisdom of the noble ones). You Bodhisattva-Mahasattvas (Bodhisattva-Mahāsattva, referring to great Bodhisattvas) should study and practice. Although what is said in this sutra encompasses the Five Dharmas and the Three Self-natures, the exhortation to practice focuses on the essentials, for the sake of Self-Realized Noble Wisdom. This is the concluding exhortation.

Furthermore, Mahamati, Bodhisattva-Mahasattvas should be skilled at observing the two aspects of no-self (Nairatmya, referring to the state of having no self). What are the two aspects of no-self? They are the no-self of persons (Pudgala-nairatmya, referring to the absence of a self as an independent entity) and the no-self of dharmas (Dharma-nairatmya, referring to the absence of inherent existence in phenomena). What is the no-self of persons? It is being apart from 'I' (Atman, referring to the individual self) and 'mine' (Atmiya, referring to what belongs to me). The aggregation of the five skandhas (Skandha, referring to form, feeling, perception, mental formations, and consciousness), the eighteen dhatus (Dhatu, referring to the six sense organs, six sense objects, and six consciousnesses), and the twelve ayatanas (Ayatana, referring to the six sense bases and six sense objects) arise from ignorance (Avidya, referring to lack of knowledge), karma (Karma, referring to actions), and craving (Trsna, referring to desire). The eye (Caksu, referring to the eye), form (Rupa, referring to color), and so on, are grasped and clung to, giving rise to consciousness (Vijnana, referring to awareness). All the sense faculties (Indriya, referring to the six senses) are manifestations of one's own mind. The container world (Bhajana-loka, referring to the world that contains sentient beings), the body (Kaya, referring to the physical body), and the storehouse consciousness (Alaya-vijnana, referring to the storehouse of all seeds of consciousness) are all established and displayed by one's own deluded thoughts. To be skilled at observing the aspects of no-self of persons and dharmas means to use the wonderful contemplation of the two emptinesses (referring to the emptiness of persons and the emptiness of phenomena) to break through the attachments to existence and phenomena. In other sutras, it is called the two emptinesses of existence and phenomena; here, it is called the no-self of persons and the no-self of dharmas. 'No' means emptiness. A person is a provisional name for sentient beings, and dharmas are the real elements of the five skandhas. Ordinary people are particularly attached to the view of self in these provisional names and real elements, so no-self is used to break through this attachment. If one understands no-self, then one can be free from all attachments and reveal the wonderful person and wonderful dharma of one's inherent nature. In the no-self of persons, to be apart from 'I' and 'mine' means that 'I' is a provisional name, and 'mine' is a real element. Because the provisional does not become provisional by itself, but relies on the real element to have a provisional name. If one investigates the provisional name, one must also consider the real element, so it is said that the five skandhas, eighteen dhatus, and twelve ayatanas are aggregated. Ignorance is affliction, referring to the real elements arising from affliction, karma, and craving. 'Eye, form, and so on' refers to the eye and other consciousnesses grasping form and other sense objects. 'Container, body, and storehouse' means that the container refers to the dependent retribution (referring to the environment on which one relies), meaning that the world is like a container. The body refers to the proper retribution (referring to the body on which one relies), and the storehouse refers to the storehouse consciousness. The Lankavatara Sutra says: 'Moreover, the body and container world seen by one's own mind are all manifestations of the storehouse mind.' These dharmas, when one seeks their deluded attachments, are all unattainable; this is the no-self of persons.

Like a river, like a seed, like a lamp, like the wind, like a cloud, changing and decaying in an instant, agitated like a monkey, delighting in impure places, like...

飛蠅。無厭足如風火。無始虛偽習氣因。如汲水輪生死趣有輪。種種身色如幻術神咒機發像起。善彼相知。是名人無我智　河流等五喻剎那壞相。躁動等三乃虛妄識相。故以猿蠅風火喻之。然皆無始虛妄習因。墮于生死三有輪轉。故以汲井輪喻之種種身色等者。此喻幻身。如幻術。能使機發神咒能使像起。入楞伽云。譬如死屍咒力故行。亦如木人因機運動。善彼相知。即善知如上喻相。是觀人無我妙智也。

云何法無我智。謂覺陰界入妄想相自性。如陰界入離我我所。陰界入積聚。因業愛繩縛展轉相緣生無動搖。諸法亦爾離自共相。不實妄想相妄想力。是凡夫生非聖賢也。心意識五法自性離故　法無我智從實法直示。謂覺知陰界入相是妄計性。如陰界入等者。例前人無我觀離我我所。但由陰等積聚業愛纏縛。互為緣起推其自性了不可得。故曰無動搖。動搖即造作也。入楞伽云。無能作者。既無能作安有所作諸法。故云離自共相。然此虛妄之相。是凡夫妄想分別。非諸聖賢。既了法法本空。尚何妄想之有哉。故曰自性離也。離非遠離即達其性亡耳。

大慧。菩薩摩訶薩當善分別一切法無我善法無我。菩薩摩訶薩不久當得初地。菩薩無所有觀地相。觀察開覺歡喜。次第漸進超九地相得法雲地。于彼建立無量寶

【現代漢語翻譯】現代漢語譯本：飛蠅（蒼蠅）。貪得無厭就像風和火一樣。無始以來的虛偽習氣是根本原因。就像汲水的水輪一樣，在生死輪迴中流轉。種種身形和顏色就像幻術一樣，如同神咒和機關驅動木偶一樣顯現。能夠透徹地瞭解這些表象，就叫做證悟了人無我之智。河流等五種譬喻說明了事物剎那壞滅的相狀。躁動等三種譬喻說明了虛妄的意識之相。所以用猿猴、蒼蠅、風和火來比喻它們。然而，這些都是無始以來的虛妄習氣所導致的，使人墮入生死輪迴之中，所以用水井中的汲水輪來比喻。種種身形和顏色等，這是比喻虛幻之身，就像幻術一樣。能夠通過機關和神咒使幻象顯現。正如《入楞伽經》所說：『譬如死屍被咒語的力量驅使而行走，也像木偶因為機關的運作而活動。』能夠透徹地瞭解這些表象，就是善於瞭解上述的比喻之相，這就是觀察人無我的精妙智慧。什麼是法無我之智？就是覺悟到五陰、十二界、十八入的妄想之相和自性。就像五陰、十二界、十八入脫離了我和我所的束縛一樣。五陰、十二界、十八入是積聚而成的，因為業和愛的繩索束縛，互相依存，輾轉相生，沒有真實的自性。一切諸法也是如此，脫離了自體和共相，都是不真實的妄想之相和妄想之力，這是凡夫的境界，不是聖賢的境界。心、意、識這五法的自性是空性的。法無我之智是從真實的法直接開示的。就是覺知五陰、十二界、十八入的相是虛妄的。就像五陰、十二界、十八入等，如同前面的人無我觀一樣，脫離了我和我所的束縛，只是由五陰等的積聚、業和愛的纏縛，互相依存而生起，推究它們的自性，最終是不可得的，所以說沒有真實的自性。沒有真實的自性就是沒有造作。正如《入楞伽經》所說：『沒有能作者，既然沒有能作者，哪裡有所作的諸法呢？』所以說脫離了自體和共相。然而，這種虛妄之相，是凡夫的妄想分別，不是諸位聖賢的境界。既然已經了知一切法本來是空性的，哪裡還有妄想呢？所以說自性是空性的。脫離不是遠離，而是通達其自性而消亡。大慧（Mahamati），菩薩摩訶薩（Bodhisattva-Mahasattva）應當善於分別一切法無我和善法無我。菩薩摩訶薩不久就能夠證得初地（first Bhumi）。菩薩以無所有觀來觀察地的相狀，觀察開悟，心生歡喜，次第漸進，超越九地之相，證得法雲地（Dharmamegha Bhumi），在那裡建立無量的珍寶。

【English Translation】 English version: Flies. Insatiable like wind and fire. Beginningless false habitual energy is the cause. Like a water wheel drawing water, the cycle of birth and death revolves. Various forms and colors are like illusions, like images arising from magical spells and mechanical devices. To understand these appearances thoroughly is called realizing the wisdom of no-self of persons. The five metaphors such as rivers illustrate the momentary nature of things. The three metaphors such as restlessness illustrate the nature of illusory consciousness. Therefore, they are compared to monkeys, flies, wind, and fire. However, these are all caused by beginningless false habitual energies, causing beings to fall into the cycle of birth, death, and existence, so they are compared to a water-drawing wheel in a well. 'Various forms and colors, etc.' This is a metaphor for the illusory body, like an illusion. Magical spells and mechanical devices can cause illusions to appear. As the Lankavatara Sutra says, 'For example, a corpse walks because of the power of a mantra, and a wooden puppet moves because of the operation of a machine.' To understand these appearances thoroughly is to understand the above metaphors well, which is the wonderful wisdom of observing the no-self of persons. What is the wisdom of no-self of dharmas? It is to realize the illusory nature and self-nature of the aggregates (skandhas), realms (dhatus), and sense bases (ayatanas). Just as the aggregates, realms, and sense bases are free from the bondage of 'I' and 'mine.' The aggregates, realms, and sense bases are accumulated, bound by the ropes of karma and love, interdependent, arising in succession, without a real self-nature. All dharmas are also like this, free from self-characteristics and common characteristics, all are unreal illusory appearances and the power of illusion, which is the realm of ordinary people, not the realm of sages. The wisdom of no-self of dharmas is directly shown from the real dharma. It is to realize that the appearances of the aggregates, realms, and sense bases are illusory. Just like the aggregates, realms, and sense bases, as in the previous contemplation of no-self of persons, free from the bondage of 'I' and 'mine,' they are only produced by the accumulation of the aggregates, etc., the entanglement of karma and love, interdependent arising, and when their self-nature is investigated, it is ultimately unattainable, so it is said that there is no real self-nature. No real self-nature means no fabrication. As the Lankavatara Sutra says, 'There is no maker, and since there is no maker, where are the dharmas that are made?' Therefore, it is said to be free from self-characteristics and common characteristics. However, this illusory appearance is the discrimination of ordinary people's delusions, not the realm of sages. Since it is already understood that all dharmas are originally empty, where are there still delusions? Therefore, it is said that the self-nature is empty. To be free is not to be far away, but to understand its self-nature and disappear. Mahamati (Great Wisdom), Bodhisattva-Mahasattvas (great beings) should be skilled in distinguishing between the no-self of all dharmas and the no-self of good dharmas. Bodhisattva-Mahasattvas will soon attain the first Bhumi (stage). Bodhisattvas observe the characteristics of the ground with the contemplation of non-possession, observe enlightenment, rejoice in their hearts, gradually progress in order, transcend the characteristics of the nine grounds, and attain the Dharmamegha Bhumi (Cloud of Dharma Ground), where they establish immeasurable treasures.

莊嚴大寶蓮華王像大寶宮殿。幻自性境界修習生。于彼而坐。同一像類諸最勝子眷屬圍繞。從一切佛剎來。佛手灌頂如轉輪聖王太子灌頂。超佛子地。到自覺聖智法趣。當得如來自在法身。見法無我故。是名法無我相。汝等諸菩薩摩訶薩。應當修學　此結勸利益文中。言當得初地者。歡喜地也。無所有等者。謂菩薩用中道妙觀。了諸地相無有障礙。如是觀察故。開覺而生歡喜。或超或漸至法雲地。住此地已有無量寶莊嚴境界而現其前。幻自性者。由修習幻性法門。感如是報。同一像類等者。謂法身菩薩之類皆來圍繞。諸佛亦來手摩其頂灌頂。以下如文可見。

爾時大慧菩薩摩訶薩復白佛言。世尊。建立誹謗相。惟愿說之。令我及諸菩薩摩訶薩離建立誹謗二邊惡見。疾得阿耨多羅三藐三菩提覺。已離常建立。斷誹謗見不謗正法　真如界中尚不當無安得言有。非有說有名建立常見也。非無說無名誹謗斷見也。大慧。設此以問。云何離此二見。當得菩提不謗正法耶。

爾時世尊受大慧菩薩請已而說偈言。

建立及誹謗　　無有彼心量　身受用建立　　及心不能知　愚癡無智慧　　建立及誹謗

言此建謗皆由心量。然心量之實求不可得。如來如此直示。令彼凡迷了本無有離諸邪見。言身受用建立者

【現代漢語翻譯】現代漢語譯本：莊嚴大寶蓮華王像大寶宮殿。由修習幻自性境界而生。於此宮殿而坐。有同一形象的諸最勝菩薩眷屬圍繞。他們從一切佛剎而來。諸佛以手灌頂，如轉輪聖王太子受灌頂一般。超越佛子之地，到達自覺聖智的法趣。當證得如來自在法身。因為見到法無我，所以這被稱為法無我相。你們這些菩薩摩訶薩，應當修學。這段結勸利益文中，所說的『當得初地』，指的是歡喜地。『無所有等』，是指菩薩運用中道妙觀，了知諸地之相沒有障礙。如此觀察，開覺而生歡喜，或超越或漸次到達法雲地。住在此地，已有無量寶莊嚴的境界顯現在眼前。『幻自性』，是由修習幻性法門，感得這樣的果報。『同一像類等』，是指法身菩薩之類都來圍繞。諸佛也來以手摩頂灌頂。以下內容如經文所見。

爾時，大慧菩薩摩訶薩又對佛說：『世尊，請您解說建立和誹謗的相狀，使我和諸位菩薩摩訶薩遠離建立和誹謗這兩種邊見惡見，迅速證得阿耨多羅三藐三菩提覺。已經遠離常的建立，斷除誹謗的見解，不誹謗正法。』真如界中尚且不應當說無，怎麼能說有呢？非有說有，名為建立常見。非無說無，名為誹謗斷見。大慧，現在這樣提問，要如何才能遠離這兩種見解，證得菩提，不誹謗正法呢？

爾時，世尊接受了大慧菩薩的請求后，說了偈語：

『建立及誹謗，無有彼心量，身受用建立，及心不能知，愚癡無智慧，建立及誹謗。』

意思是說，這些建立和誹謗都由心量產生。然而心量的實性是求之不得的。如來如此直接開示，使那些凡夫迷眾了悟本來沒有，從而遠離各種邪見。『身受用建立』是指身和受用上的建立。

【English Translation】 English version: The Majestic Great Treasure Lotus King Image Great Treasure Palace. Born from the cultivation of the realm of illusory self-nature. Sitting therein, surrounded by a retinue of supreme sons of the same likeness, coming from all Buddha-lands. The Buddhas anoint their heads with their hands, like the anointing of a Chakravartin King's (Universal Ruler) crown prince. Transcending the stage of a Buddha-son, reaching the Dharma-interest of self-awakened sacred wisdom. They shall attain the self-mastery Dharmakaya (Dharma body) of the Tathagata (Thus Come One). Because they see the non-self of Dharma, this is called the characteristic of the non-self of Dharma. You Bodhisattva-Mahasattvas (Great Beings), should cultivate this. In this concluding exhortation of benefits, the phrase 'shall attain the first ground' refers to the Joyful Ground (Pramudita-bhumi). 'Without anything, etc.' means that Bodhisattvas use the wonderful contemplation of the Middle Way to understand that the characteristics of the grounds are without obstruction. Through such observation, awakening arises and joy is born, either transcending or gradually reaching the Cloud of Dharma Ground (Dharma-megha-bhumi). Abiding in this ground, limitless treasure-adorned realms appear before them. 'Illusory self-nature' is the karmic reward felt from cultivating the Dharma-gate of illusory nature. 'Of the same likeness, etc.' means that beings of the Dharmakaya Bodhisattva class all come to surround them. The Buddhas also come to rub their heads and anoint them. The following is as seen in the text.

Then, Mahamati (Great Wisdom) Bodhisattva-Mahasattva again said to the Buddha: 'World-Honored One, please explain the characteristics of establishment and defamation, so that I and all the Bodhisattva-Mahasattvas may be separated from the evil views of the two extremes of establishment and defamation, and quickly attain the enlightenment of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Having already separated from the establishment of permanence, cutting off the view of defamation, not defaming the Correct Dharma.' In the realm of Suchness (Tathata), one should not even say 'non-existent', how can one say 'existent'? Saying 'existent' when it is not, is called the common view of establishment. Saying 'non-existent' when it is not, is called the defamatory view of annihilation. Mahamati, now asking this question, how can one be separated from these two views, attain Bodhi (Enlightenment), and not defame the Correct Dharma?

Then, the World-Honored One, having accepted Mahamati Bodhisattva's request, spoke in verse:

'Establishment and defamation, have no such mental measure, the establishment of body and enjoyment, and the mind cannot know, foolishness without wisdom, establishes and defames.'

This means that these establishments and defamations all arise from mental measure. However, the reality of mental measure cannot be found. The Tathagata directly reveals this, enabling those deluded common people to realize that there is originally nothing, thereby separating from all wrong views. 'The establishment of body and enjoyment' refers to the establishment on body and enjoyment.

。身即色身正報也。受用即資財依報也。由愚癡無智。不知是自心妄現。墮於二見。

爾時世尊於此偈義。復重顯示告大慧言。有四種非有有建立。云何為四。謂非有相建立。非有見建立。非有因建立。非有性建立。是名四種建立。又誹謗者。謂于彼所立無所得。觀察非分而起誹謗。是名建立誹謗相　上言建立誹謗是斷常邪見。而未詳說名義故列其名而後釋義。名相固多其略有四。曰相曰見曰因曰性。皆言非有建立者。謂其本無強作有見。誹謗相不從他起。至於建立法中。求不可得以作空想。故云于彼所立無所得言觀察非分者。入楞伽云。不善觀察蓋不能了真空不空。而起誹謗之見也。

複次大慧。云何非有相建立相。謂陰界入非有自共相。而起計著。此如是此不異。是名非有相建立相。此非有相建立。妄想無始虛偽過。種種習氣計著生　此釋建立初相中。言非有相建立者。謂于陰界入。自相共相本無所有而生計著。云此如是此不異。如是者自相也。不異者共相也。然此非有相建立相非始今世。故云無始虛偽習氣計著生也。

大慧。非有見建立相者。若彼如是陰界入我人眾生壽命長養士夫見建立。是名非有見建立相　非有見等者。此見亦從我所上起。謂于陰界入中。妄起我人眾生等見故。云非有見

【現代漢語翻譯】現代漢語譯本：『身』指的是色身正報（由前世行為直接導致的今生的身體）。『受用』指的是資財依報（依賴於正報而存在的物質條件）。由於愚癡沒有智慧，不知道這些都是自心虛妄顯現，所以墮入二元對立的見解。

當時，世尊爲了更清楚地闡釋這個偈頌的含義，再次告訴大慧菩薩：有四種『非有有建立』。什麼是四種呢？分別是：非有相建立、非有見建立、非有因建立、非有性建立。這被稱為四種建立。而誹謗者，是指對於那些被建立的法，實際上無法獲得，卻進行不恰當的觀察，從而產生誹謗。這被稱為建立誹謗相。前面說建立誹謗是斷見、常見等邪見，但沒有詳細說明其名義，所以先列出名稱，然後再解釋其含義。名稱和相狀有很多，這裡簡略地列出四種：相、見、因、性。都說是『非有建立』，意思是說，本來沒有，卻強行認為有。誹謗之相不是從其他地方產生的，而是在建立法中，尋求卻不可得，因此產生空想。所以說『對於那些被建立的法，實際上無法獲得』。所謂『觀察非分』，正如《入楞伽經》所說：『不善於觀察，就會被無明遮蓋，不能瞭解真空不空，從而產生誹謗的見解』。

其次，大慧，什麼是非有相建立相呢？指的是對於陰（五蘊）、界（十八界）、入（十二入），這些本來沒有自相和共相的事物，卻產生執著，認為『這個是這樣的』，『這個是不一樣的』。這被稱為非有相建立相。這種非有相建立，是由於妄想無始以來的虛偽習氣，不斷地產生執著。

這裡解釋建立的第一個相，即非有相建立。指的是對於陰、界、入，這些自相和共相本來不存在的事物，卻產生執著，認為『這個是這樣的』，『這個是不一樣的』。『如是』指的是自相，『不異』指的是共相。然而，這種非有相建立相不是從今世才開始的，所以說是無始以來的虛偽習氣，不斷地產生執著。

大慧，什麼是非有見建立相呢？指的是如果有人認為陰、界、入中存在我、人、眾生、壽命、長養、士夫等見解，這就是非有見建立相。

非有見等，這種見解也是從我所執著上產生的。指的是在陰、界、入中，虛妄地產生我、人、眾生等見解，所以說是非有見。

【English Translation】 English version: 'Body' refers to the physical body as the direct result (zheng bao) of past actions. 'Enjoyment' refers to the material resources as the dependent result (yi bao), which relies on the direct result. Due to ignorance and lack of wisdom, not knowing that these are illusory manifestations of one's own mind, one falls into dualistic views.

At that time, to further clarify the meaning of this verse, the World Honored One again told Mahamati: There are four kinds of 'establishment of the non-existent'. What are the four? They are: establishment of the non-existent aspect, establishment of the non-existent view, establishment of the non-existent cause, and establishment of the non-existent nature. These are called the four establishments. And the defamer refers to those who, regarding the established dharmas, actually cannot obtain them, but engage in inappropriate observation, thereby generating defamation. This is called the aspect of establishing defamation. It was previously said that establishing defamation is the heretical view of annihilationism, eternalism, etc., but the meaning of the terms was not explained in detail, so the names are listed first, and then their meanings are explained. There are many names and characteristics, but here are briefly listed four: aspect, view, cause, and nature. All are said to be 'establishment of the non-existent', meaning that they are originally non-existent, but are forcibly considered to exist. The aspect of defamation does not arise from other places, but in the establishment of dharmas, seeking but not obtaining, thus generating empty thoughts. Therefore, it is said 'regarding the established dharmas, actually cannot obtain them'. The so-called 'inappropriate observation', as stated in the Lankavatara Sutra: 'Not being good at observation, one will be covered by ignorance, unable to understand the emptiness and non-emptiness of true emptiness, thereby generating the view of defamation'.

Furthermore, Mahamati, what is the aspect of establishing the non-existent aspect? It refers to the clinging to the skandhas (five aggregates), dhatus (eighteen realms), and ayatanas (twelve sense bases), which originally have no self-nature or common nature, thinking 'this is like this', 'this is not different'. This is called the aspect of establishing the non-existent aspect. This establishment of the non-existent aspect is due to the false habits of delusion since beginningless time, constantly generating clinging.

Here, the first aspect of establishment, namely the establishment of the non-existent aspect, is explained. It refers to the clinging to the skandhas, dhatus, and ayatanas, which originally have no self-nature or common nature, thinking 'this is like this', 'this is not different'. 'Like this' refers to self-nature, and 'not different' refers to common nature. However, this aspect of establishing the non-existent aspect did not begin in this life, so it is said to be the false habits of delusion since beginningless time, constantly generating clinging.

Mahamati, what is the aspect of establishing the non-existent view? It refers to the view that there is a self, person, sentient being, life, nourishment, or purusha (person) in the skandhas, dhatus, and ayatanas. This is the aspect of establishing the non-existent view.

The non-existent view, etc., this view also arises from the clinging to what is mine. It refers to the false generation of views such as self, person, and sentient being in the skandhas, dhatus, and ayatanas, so it is said to be the non-existent view.

建立也。

大慧。非有因建立相者。謂初識無因生。后不實如幻。本不生。眼色明界念前生。生已實已還壞。是名非有因建立相　此因建立言初識無因生者。謂最初識念無因而生。生后不實如幻。既然如幻豈有生乎。眼色明界等者。言初識本無。后因眼等四緣一念前生。生已實有實已還壞。是為生滅故皆非也。

大慧非有性建立相者。謂虛空滅般涅槃非作。計著性建立。此離性非性。一切法如兔馬等角。如垂髮現。離有非有。是名非有性建立相　性建立中。言虛空滅般涅槃者。即三無為也。虛空謂虛空。無為滅謂非擇滅。無為般涅槃謂擇滅無為。此三無為皆無作性。但邪計執著建立為有言離性非性者。謂一切諸法本來非有非無。如兔馬等角。是喻非有。如垂髮由翳目而生。是喻非無。

建立及誹謗愚夫妄想。不善觀察自心現量。非聖賢也。是故離建立誹謗惡見。應當修學　此總結斥。由愚夫不善觀自心現量非有非無。而妄計有無。實非聖賢。故勸菩薩離此二見當修學也。

複次大慧。菩薩摩訶薩善知心意意識五法自性二無我相趣究竟。為安眾生故。作種種類像。如妄想自性處依于緣起。譬如眾色如意寶珠。普現一切諸佛剎土一切如來大眾集會。悉于其中聽受佛法。所謂一切法。如幻如夢光影

【現代漢語翻譯】現代漢語譯本：建立也。

大慧（Mahamati，菩薩名）。非有因建立相者：不是基於『有因』而建立的相。意思是最初的識（vijnana，意識）並非由因而生，後來所顯現的也不真實，如同幻象一般。其本性是不生的。眼、色（rupa，形態）、明（aloka，光明）、界（dhatu，界限）等因緣和合，念頭才得以產生。產生之後，看似真實，但最終還是會壞滅。這被稱為『非有因建立相』。

此因建立言初識無因生者：這裡所說的『最初的識並非由因而生』，是指最初的意識念頭並非由任何原因而產生。產生之後，它並不真實，如同幻象一般。既然如同幻象，又怎麼會有真正的生起呢？眼、色、明、界等：意思是最初的識本來不存在，後來因為眼等四種因緣和合，才在一念之間產生。產生之後，看似真實存在，但最終還是會壞滅。因為一切都是生滅變化的，所以都不是真實的。

大慧。非有性建立相者：不是基於『有性』而建立的相。例如，虛空、滅（nirodha，寂滅）、般涅槃（parinirvana，完全的涅槃）並非人為造作。執著于『有性』的建立是錯誤的。這種『離性非性』的觀點認為，一切法都像兔子或馬的角一樣不存在，又像因眼疾而產生的幻覺一樣虛幻。既不是『有』，也不是『非有』。這被稱為『非有性建立相』。

性建立中。言虛空滅般涅槃者：在『有性』的建立中，所說的虛空、滅、般涅槃，指的是三種無為法（asamskrta-dharma）。虛空就是虛空本身，無為滅指的是非擇滅（apratisankhya-nirodha），無為般涅槃指的是擇滅無為（pratisankhya-nirodha）。這三種無為法都沒有造作的性質。但是，邪見者執著地認為它們是真實存在的。言離性非性者：所說的『離性非性』，是指一切諸法的本性既不是『有』，也不是『無』。像兔子或馬的角一樣，是用來比喻『非有』的；像因眼疾而產生的幻覺一樣，是用來比喻『非無』的。

建立及誹謗愚夫妄想。不善觀察自心現量。非聖賢也。是故離建立誹謗惡見。應當修學：建立和誹謗都源於愚夫的妄想，他們不能正確地觀察自己內心的真實體驗。這不是聖賢的做法。因此，應當遠離建立和誹謗這兩種錯誤的見解，努力修學。

此總結斥。由愚夫不善觀自心現量非有非無。而妄計有無。實非聖賢。故勸菩薩離此二見當修學也：這是總結和斥責。由於愚夫不能正確地觀察自己內心的真實體驗，既不是『有』，也不是『無』，卻妄加分別，執著于『有』或『無』。這實在不是聖賢的做法。所以勸勉菩薩遠離這兩種見解，努力修學。

複次大慧。菩薩摩訶薩善知心意意識五法自性二無我相趣究竟。為安眾生故。作種種類像。如妄想自性處依于緣起。譬如眾色如意寶珠。普現一切諸佛剎土一切如來大眾**。悉于其中聽受佛法。所謂一切法。如幻如夢光影：再者，大慧，菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）善於瞭解心、意、意識（citta-manas-vijnana）這五法（五蘊，panca-skandha）的自性和二無我相（人無我、法無我，dvi-nairatmya），並達到究竟的境界。爲了安樂眾生，他們示現種種形象。如同妄想的自性依賴於緣起一樣。譬如如意寶珠能顯現各種顏色，菩薩也能普遍地在一切諸佛剎土中，顯現一切如來（tathagata，佛）及其大眾集會，使眾生都能在其中聽受佛法。所以說，一切法都如幻象、如夢境、如光影一般。

【English Translation】 English version: Establishment also.

Mahamati (name of a Bodhisattva). 『Non-causation establishment aspect』 means that the initial consciousness (vijnana) is not born from a cause, and what appears later is also unreal, like an illusion. Its nature is unborn. The aggregation of eye, form (rupa), light (aloka), and realm (dhatu) gives rise to a thought. After arising, it seems real, but eventually it will perish. This is called 『non-causation establishment aspect.』

This causation establishment says that the initial consciousness is born without a cause: What is said here, 『the initial consciousness is not born from a cause,』 means that the initial thought of consciousness does not arise from any cause. After arising, it is not real, like an illusion. Since it is like an illusion, how can there be a real arising? Eye, form, light, realm, etc.: It means that the initial consciousness originally did not exist, but later, due to the aggregation of four conditions such as eye, it arises in a single thought. After arising, it seems to exist, but eventually it will perish. Because everything is subject to arising and ceasing, none of it is real.

Mahamati. 『Non-inherent nature establishment aspect』 means that space, cessation (nirodha), and parinirvana (complete nirvana) are not artificially created. It is wrong to cling to the establishment of 『inherent nature.』 This view of 『neither inherent nature nor non-inherent nature』 considers that all dharmas are non-existent like the horns of a rabbit or a horse, and illusory like the illusion caused by eye disease. It is neither 『existent』 nor 『non-existent.』 This is called 『non-inherent nature establishment aspect.』

In the establishment of inherent nature, the space, cessation, and parinirvana refer to the three unconditioned dharmas (asamskrta-dharma). Space is space itself, unconditioned cessation refers to apratisankhya-nirodha (cessation through lack of conditions), and unconditioned parinirvana refers to pratisankhya-nirodha (cessation through wisdom). These three unconditioned dharmas do not have the nature of being created. However, those with wrong views stubbornly believe that they are real. The saying 『neither inherent nature nor non-inherent nature』 means that the nature of all dharmas is neither 『existent』 nor 『non-existent.』 Like the horns of a rabbit or a horse, it is used to illustrate 『non-existence』; like the illusion caused by eye disease, it is used to illustrate 『non-non-existence.』

Establishment and slander arise from the delusions of foolish people who cannot correctly observe the reality of their own minds. This is not the practice of sages. Therefore, one should abandon the two wrong views of establishment and slander and strive to learn.

This is a summary and rebuke. Because foolish people cannot correctly observe the reality of their own minds, which is neither 『existent』 nor 『non-existent,』 they make arbitrary distinctions and cling to 『existence』 or 『non-existence.』 This is truly not the practice of sages. Therefore, it is advised that Bodhisattvas should abandon these two views and strive to learn.

Furthermore, Mahamati, Bodhisattva-Mahasattvas (great Bodhisattvas) are skilled in understanding the self-nature of the five dharmas (five skandhas) of mind, thought, and consciousness (citta-manas-vijnana), and the two aspects of non-self (non-self of persons and non-self of dharmas, dvi-nairatmya), and attain the ultimate state. For the sake of the well-being of sentient beings, they manifest various forms. Just as the self-nature of delusion depends on dependent origination. For example, just as a wish-fulfilling jewel can manifest various colors, Bodhisattvas can also universally manifest all Tathagatas (Buddhas) and their great assemblies in all Buddha lands, so that sentient beings can listen to the Dharma within them. Therefore, it is said that all dharmas are like illusions, like dreams, like light and shadows.

水月。於一切法離生滅斷常。及離聲聞緣覺之法　此言菩薩善知心意意識五法二性二無我相。可趣究竟之地。自行既成。當化眾生隨類現形。故云作種種類像。言如妄想等者。況菩薩隨機設化。亦猶凡夫妄想從緣而起。又曰譬如眾色等者。喻菩薩以一身一切身普現一切諸佛剎土與諸大眾聽受如來說法。其所說者如幻如夢如鏡中像如水中月。遠離生滅及以斷常。不住二乘之地也。

得百千三昧乃至百千億那由他三昧。得三昧已。游諸佛剎供養諸佛。生諸天宮宣揚三寶示現佛身。聲聞菩薩大眾圍繞。以自心現量度脫眾生。分別演說外性無性。悉令遠離有無等見　既離二乘之地。即得諸佛無量三昧。乃至示現佛身。言自心現等。入楞伽云。為諸大眾說外境界皆唯是心。悉令遠離有無等執。

爾時世尊欲重宣此義而說偈言。

心量世間　　佛子觀察　　種類之身　離所作行　　得力神通　　自在成就

言心量世間者。謂菩薩以自心現量。觀諸世間隨機普應然皆出於無緣慈力故離所作行亦由得如幻三昧力等。而成就也。

爾時大慧菩薩摩訶薩復請佛言。惟愿世尊。為我等說一切法空無生無二離自性相。我等及余諸菩薩眾。覺悟是空無生無二離自性相已。離有無妄想。疾得阿耨多羅三藐三菩提。爾

時世尊。告大慧菩薩摩訶薩言。諦聽諦聽。善思念之。今當爲汝廣分別說。大慧白佛言。善哉世尊。唯然受教　大慧聞上諸法遠離斷常二見。則已了達真空諸法無生無異離性離相。而到于聖趣。為未了者。復有此請。故如來條列而答之。

佛告大慧。空空者。即是妄想自性處。大慧。妄想自性計著者。說空無生無二離自性相。大慧。彼略說七種空。謂相空。性自性空。行空。無行空。一切法離言說空。第一義聖智大空。彼彼空　空空者。空之又空之謂也。空之又空能空之觀也。妄想自性處所空之境也。由凡夫於此執著妄想自性故。如來說空無生無二離性離相之法也。空有廣略故。諸經教所說空義非一。此經但說七種乃赴一時之機。如應病與藥也。具見下文。

云何相空。謂一切性自共相空。觀展轉積聚故。分別無性自共相不生。自他俱性無性故相不住。是故說一切性相空。是名相空　此徴釋相空。而言一切性自共相空者。蓋一切法本無自他共離四性。眾生妄執從四性生。四性即四句。四句求其生相。了不可得故云相空。展轉積聚者。即陰界入互相待對也。分別無性者。即分析推求皆無自性。無性亦無故云相不生也。自他俱性無性者。此覆疏上義。自謂自生。他謂他生。俱謂共生。無謂無因生。無因生即離

【現代漢語翻譯】現代漢語譯本：這時，世尊告訴大慧菩薩摩訶薩說：『仔細聽，仔細聽，好好地思念它。現在我將為你詳細地分別解說。』大慧菩薩對佛說：『太好了，世尊。我願意接受教誨。』大慧菩薩聽聞了以上諸法遠離斷見和常見這兩種極端見解，就已經了達真空的道理，明白諸法不生不滅，沒有差別，遠離自性和表相。但他爲了那些尚未明白的人，再次提出請求，所以如來佛才逐條列舉並回答他。

佛告訴大慧菩薩：『空空，就是妄想的自性所在之處。』大慧，對於妄想自性執著的人，（如來）就說空、無生、無二、遠離自性相。大慧，我略說七種空，即相空、性自性空、行空、無行空、一切法離言說空、第一義聖智大空、彼彼空。空空，就是空的又空的意思。空的又空，是能空的觀照。妄想自性處所，是所空的境界。因為凡夫對此執著妄想自性，所以如來說空、無生、無二、遠離自性相的法。空有廣略之分，所以諸經教所說的空義並非只有一種。這部經只說七種，是爲了適應一時的機緣，就像根據病情給予藥物一樣。具體內容見下文。

什麼是相空？就是一切法的自相和共相都是空。觀察（諸法）展轉積聚的緣故，分別（諸法）沒有自相和共相的生起。因為自性、他性、俱性都是無性的緣故，相就不能安住。所以說一切法的相是空，這就是相空。』這裡解釋相空，說一切法的自相和共相都是空，是因為一切法本來就沒有自性、他性、共性和離性這四種性質。眾生虛妄執著（諸法）從這四種性質產生。四性就是四句，從四句來尋求它的生相，完全不可能得到，所以說相空。展轉積聚，就是陰、界、入互相依賴對待。分別無性，就是分析推求，一切都沒有自性。沒有自性，連『無性』也沒有，所以說相不生。自性、他性、俱性都是無性的，這是再次疏解上面的意義。自性是指自己產生，他性是指從他產生，俱性是指共同產生，無性是指沒有原因而產生，沒有原因的產生就是離性。

【English Translation】 English version: Then, the World Honored One said to Mahamati (Mahāmati, great wisdom) Bodhisattva-Mahasattva: 'Listen carefully, listen carefully, and contemplate it well. Now I will explain it to you in detail.' Mahamati Bodhisattva said to the Buddha: 'Excellent, World Honored One. I am willing to receive your teachings.' Mahamati Bodhisattva, having heard the above-mentioned dharmas that are far from the two extreme views of permanence and annihilation, had already understood the principle of emptiness (śūnyatā), realizing that all dharmas are neither born nor destroyed, have no difference, and are far from self-nature (svabhāva) and characteristics (lakṣaṇa). However, for the sake of those who have not yet understood, he made this request again, so the Tathagata (Tathāgata, 'Thus Gone One', Buddha) listed them one by one and answered him.

The Buddha said to Mahamati: 'Emptiness of emptiness (śūnya śūnya), that is the place where the self-nature of discrimination (vikalpa) lies.' Mahamati, for those who are attached to the self-nature of discrimination, (the Tathagata) speaks of emptiness, non-origination, non-duality, and being apart from self-nature and characteristics. Mahamati, I briefly speak of seven kinds of emptiness, namely, emptiness of characteristics (lakṣaṇa-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), emptiness of action (karma-śūnyatā), emptiness of non-action (akarma-śūnyatā), emptiness of all dharmas being apart from speech (sarva-dharma-nirabhilapya-śūnyatā), emptiness of the great emptiness of the first principle of holy wisdom (paramārtha-ārya-jñāna-mahā-śūnyatā), and emptiness of each and every emptiness (itaretara-śūnyatā). Emptiness of emptiness means emptiness upon emptiness. Emptiness upon emptiness is the contemplation that can empty. The place of the self-nature of discrimination is the realm to be emptied. Because ordinary people are attached to the self-nature of discrimination, the Tathagata speaks of the dharma of emptiness, non-origination, non-duality, and being apart from self-nature and characteristics. Emptiness has broad and narrow distinctions, so the meaning of emptiness spoken of in various sutras and teachings is not just one kind. This sutra only speaks of seven kinds in order to adapt to the opportunity of the moment, just like giving medicine according to the illness. See the following text for details.

What is emptiness of characteristics? It is that the self-characteristics and common characteristics of all dharmas are empty. Because of observing the revolving accumulation (of dharmas), one distinguishes that there is no arising of self-characteristics and common characteristics. Because self-nature, other-nature, and both-nature are all without nature, characteristics cannot abide. Therefore, it is said that the characteristics of all dharmas are empty, this is called emptiness of characteristics.' Here, emptiness of characteristics is explained, saying that the self-characteristics and common characteristics of all dharmas are empty, because all dharmas originally do not have the four natures of self-nature, other-nature, both-nature, and neither-nature. Sentient beings falsely cling to (dharmas) arising from these four natures. The four natures are the four statements (catuṣkoṭi), seeking its arising characteristics from the four statements, it is completely impossible to obtain, therefore it is said to be emptiness of characteristics. Revolving accumulation is the mutual dependence and opposition of the skandhas (skandha, aggregates), realms (dhātu), and entrances (āyatana). Distinguishing no-nature means analyzing and seeking, everything has no self-nature. There is no self-nature, and even 'no-nature' does not exist, therefore it is said that characteristics do not arise. Self-nature, other-nature, and both-nature are all without nature, this is a further explanation of the above meaning. Self-nature refers to arising from oneself, other-nature refers to arising from others, both-nature refers to arising together, neither-nature refers to arising without a cause, arising without a cause is neither-nature.

生也。相不住即不住于相也。

云何性自性空。謂自己性自性不生。是名一切法性自性空。是故說性自性空　自性空者。謂于當念觀一切所生之法。無自生性名自性空。前已空性。此復言性空者。前乃推檢入空。故性相俱相。約修說也。此則本自二空。故性相俱性。約性說也。

云何行空。謂陰離我我所。因所成所作業方便生。是名行空　行空言陰離我我所者。陰是我所性本離執。從陰成我從我起行。因所者因我所也。謂因我所起業。方便和合而生妄執。順性推求皆不可得。名行空也。

大慧。即此如是行空展轉緣起自性無性。是名無行空　無行空者。不離前所作行。乃了達諸陰展轉緣起無有自性。乃行無行矣。是為無行空。

云何一切法離言說空。謂妄想自性無言說。故一切法離言說。是名一切法離言說空　一切法離言說空者。謂一切法妄計自性。自性叵得。豈容言說。是為離言說空也。

云何一切法第一義聖智大空。謂得自覺聖智。一切見過習氣空。是名一切法第一義聖智大空　自覺聖智本不當空。而能空彼見過習氣。所既空已能空亦空。即畢竟空也。

云何彼彼空。謂于彼無彼空。是名彼彼空。大慧。譬如鹿子母舍無象馬牛羊等。非無比丘眾而說彼空。非舍舍性空。亦非

【現代漢語翻譯】生也是如此。如果不住于相，那就是不住于相本身。

什麼是性自性空？意思是說，自己的本性本來就不生。這就叫做一切法的性自性空。所以說性自性空。自性空是指，在當下觀照一切所生的法，沒有自生的本性，就叫做自性空。前面已經講過空性，這裡又說性空，是因為前面是通過推究檢查而入空，所以性和相都相對待，是從修行的角度來說的。而這裡則是本來就是性空，所以性和相都是性，是從本性的角度來說的。

什麼是行空？意思是說，五陰（蘊）離開了我以及我所擁有的。因為因緣所生，所作的業，以及方便法門而生。這就叫做行空。行空，說五陰（蘊）離開了我以及我所擁有的，意思是說，五陰（蘊）的本性本來就離開了對『我』的執著。從五陰（蘊）產生了『我』，從『我』產生了行為。『因所』，指的是因『我所』而起。意思是說，因為『我所』而造作了業，通過方便法門的和合而產生了虛妄的執著。順著本性去推求，都是不可得的，這就叫做行空。

大慧（Mahamati），像這樣，行空輾轉緣起，自性本無自性，這就叫做無行空。無行空的意思是，不離開前面所作的行為，而是了達諸陰（蘊）輾轉緣起，沒有自性，這才是行無行。這就是無行空。

什麼是一切法離言說空？意思是說，妄想的自性無法用言語表達，所以一切法都離開了言語的表達。這就叫做一切法離言說空。一切法離言說空的意思是說，一切法都是虛妄計度的自性，自性都不可得，怎麼能用言語表達呢？這就是離言說空。

什麼是一切法第一義聖智大空？意思是說，獲得了自覺的聖智，一切的見過失和習氣都空了。這就叫做一切法第一義聖智大空。自覺的聖智本來不應該是空，但是它能夠空掉那些見過失和習氣。被空掉的既然空了，能空掉的也空了，這就是畢竟空。

什麼是彼彼空？意思是說，在某個事物中沒有那個事物，這就叫做彼彼空。大慧（Mahamati），比如鹿母的住所里沒有象、馬、牛、羊等，但不能說沒有比丘（bhiksu）眾，也不是說住所的住所的本性是空，也不是說

【English Translation】 Such is birth. Not dwelling in characteristics means not dwelling in characteristics.

What is emptiness of self-nature of nature? It means that one's own nature is inherently unborn. This is called the emptiness of self-nature of all dharmas. Therefore, it is said to be the emptiness of self-nature of nature. Emptiness of self-nature means that when contemplating all arising dharmas in the present moment, there is no self-arising nature, which is called emptiness of self-nature. The nature of emptiness has already been discussed earlier. Here, it is said again to be emptiness of nature because the previous discussion was about entering emptiness through investigation, so both nature and characteristics are relative, which is from the perspective of practice. Here, it is inherently empty, so both nature and characteristics are nature, which is from the perspective of nature.

What is emptiness of action? It means that the skandhas (aggregates) are separate from 'I' and 'mine'. They arise from causes, the karma created, and skillful means. This is called emptiness of action. Emptiness of action, saying that the skandhas (aggregates) are separate from 'I' and 'mine', means that the nature of the skandhas (aggregates) is inherently free from attachment to 'I'. From the skandhas (aggregates) arises 'I', and from 'I' arises action. 'Cause' refers to the cause of 'mine'. It means that because of 'mine', karma is created, and through the combination of skillful means, false attachments arise. Seeking according to nature, they are all unattainable, which is called emptiness of action.

Mahamati, like this, the emptiness of action, the interdependent arising, the self-nature without self-nature, this is called no-action emptiness. No-action emptiness means not departing from the actions previously performed, but understanding that the skandhas (aggregates) arise interdependently and have no self-nature, this is truly acting without action. This is no-action emptiness.

What is the emptiness of all dharmas being beyond words? It means that the self-nature of delusion cannot be expressed in words, so all dharmas are beyond verbal expression. This is called the emptiness of all dharmas being beyond words. The emptiness of all dharmas being beyond words means that all dharmas are falsely conceived self-natures. Since self-nature is unattainable, how can it be expressed in words? This is the emptiness of being beyond words.

What is the great emptiness of the first meaning of noble wisdom of all dharmas? It means that having attained self-awakened noble wisdom, all faults of perception and habitual tendencies are empty. This is called the great emptiness of the first meaning of noble wisdom of all dharmas. Self-awakened noble wisdom should not inherently be empty, but it can empty those faults of perception and habitual tendencies. Since what is emptied is empty, what can empty is also empty, which is ultimate emptiness.

What is emptiness of this-that? It means that in that thing, there is no that thing, which is called emptiness of this-that. Mahamati, for example, in the Deer Mother's dwelling, there are no elephants, horses, cows, sheep, etc., but it cannot be said that there are no bhiksu (monks) assembly, nor is it said that the dwelling's dwelling nature is empty, nor is it said that

比丘比丘性空。非余處無象馬。是名一切法自相。彼于彼無彼。是名彼彼空。是名七種空。彼彼空者。是空最麆汝當遠離　彼彼空者。正謂外道所計之空。對此言之但空于彼而不空此。故云于彼無彼空。譬如鹿子等者。鹿子人名也。其母毗舍佉優婆夷。深重三寶造立精舍安止比丘。于中不畜象馬等。言彼舍空者。但無象馬為空。非謂比丘眾亦空。非舍以下。總斥外道邪計之空。謂其縱能空舍比丘。而不能空其二者之性。縱以是處無象馬為空而余處非無。是則能所彼此宛然何空之有。是名一切法下。結斥之詞。初彼字指外道。但于彼無彼。而不能無此。又言七種空內而彼彼空最麆者。是外道之邪計。故誡學者深當遠離也。

大慧。不自生非不生。除住三昧是名無生　此酬無生之問。不自生者。具言當如大論偈云。諸法不自生。亦不從他生。不共不無因。是故說無生。非不生者。謂非一向不生。以理言之。無生無所不生。永嘉亦云。若實無生無不生。除住三昧者。除登初地初住破無明顯法性。是真無生也。

離自性即是無生。離自性剎那相續流注。及異性現一切性離自性。是故一切性離自性　此酬離自性相之問。還約無生言之。故曰離自性。即是無生言剎那相續流注者。心也。及異性現等者。法也。謂心若變

【現代漢語翻譯】現代漢語譯本比丘（bhiksu，佛教出家男眾）啊，比丘（bhiksu）的自性是空性。並非在其他地方沒有象和馬，這叫做一切法的自性。在彼處沒有彼，這叫做彼彼空。這叫做七種空。所謂彼彼空，是空性中最粗糙的，你應該遠離。所謂彼彼空，正是外道所執著的空。針對這種空而言，只是空于彼處，而不是空於此處。所以說在彼處沒有彼處的空。譬如鹿子（Mrga，人名）等人，鹿子（Mrga）是人名。他的母親是毗舍佉（Visakha）優婆夷（upasika，在家女信徒），她深信三寶，建造精舍（vihara，寺廟）安置比丘（bhiksu），在精舍中不畜養象馬等。說這個精舍是空的，只是因為沒有象馬才是空的，不是說比丘（bhiksu）眾也是空的。『非舍以下』，總的來說是駁斥外道的邪見，認為他們即使能夠空掉精舍和比丘（bhiksu），卻不能空掉這兩者的自性。即使以這個地方沒有象馬為空，而其他地方並非沒有，那麼能空和所空、彼此的差別仍然明視訊記憶體在，哪裡有什麼空性可言呢？『是名一切法下』，是總結駁斥的話。最初的『彼』字指的是外道。只是在彼處沒有彼處的空，而不能沒有此處的空。又說七種空裡面，彼彼空是最粗糙的，這是外道的邪見，所以告誡學習的人要深深地遠離它。大慧（Mahamati，菩薩名）啊，不是自己產生，也不是不產生，除了安住在三昧（samadhi，禪定）中，這叫做無生。』這是回答關於無生的問題。『不自生』，完整地說，應當像《大智度論》的偈頌所說：『諸法不自生，亦不從他生，不共不無因，是故說無生。』『非不生』，是指並非完全不生。從道理上說，無生無所不生。永嘉禪師也說：『若實無生無不生。』『除住三昧者』，是指除了登地（bhumi，菩薩的階位）初地（prathama-bhumi）初住（adya-avastha）時，破除無明，顯現法性，才是真正的無生。『離開自性就是無生。離開自性，剎那（ksana，極短的時間單位）相續流注，以及異性顯現的一切自性，都是離開自性的。所以一切自性都是離開自性的。』這是回答關於離開自性之相的問題。還是圍繞無生來說的，所以說『離開自性，就是無生』。說『剎那相續流注』，指的是心。『以及異性顯現等』，指的是法。意思是說，心如果變

【English Translation】 English version Bhiksus (bhiksu, Buddhist monks), the self-nature of a Bhiksu (bhiksu) is emptiness. It is not that there are no elephants and horses in other places; this is called the self-nature of all dharmas. In that place, there is no that; this is called 'that-that emptiness'. This is called the seven kinds of emptiness. The so-called 'that-that emptiness' is the crudest of emptinesses, and you should stay away from it. The so-called 'that-that emptiness' is precisely the emptiness clung to by the heretics. In response to this emptiness, it is only empty in that place, but not empty in this place. Therefore, it is said that in that place, there is no emptiness of that place. For example, Mrga (person's name) and others; Mrga (person's name). His mother was Visakha (upasika, female lay devotee), who deeply believed in the Three Jewels, built a vihara (monastery) to house the Bhiksus (bhiksu), and did not keep elephants, horses, etc. in the monastery. To say that this monastery is empty is only because there are no elephants and horses that it is empty, not that the Bhiksu (bhiksu) community is also empty. 'Below 'non-monastery'', generally speaking, it refutes the heretical views of the heretics, believing that even if they can empty the monastery and the Bhiksus (bhiksu), they cannot empty the self-nature of the two. Even if the absence of elephants and horses in this place is considered empty, while other places are not without them, then the difference between the emptier and the emptied, and each other, is still obvious. Where is there any emptiness to speak of? 'Below 'This is the self-nature of all dharmas'', is the concluding refutation. The initial word 'that' refers to the heretics. It is only that there is no emptiness of that place in that place, but it cannot be without the emptiness of this place. It is also said that among the seven kinds of emptiness, 'that-that emptiness' is the crudest. This is the heretical view of the heretics, so it is warned that learners should stay away from it deeply. Mahamati (Mahamati, name of a Bodhisattva), it is not self-produced, nor is it not produced. Except for dwelling in samadhi (samadhi, meditation), this is called non-birth.' This is the answer to the question about non-birth. 'Not self-produced', to put it completely, it should be like the verse in the Mahaprajnaparamita-sastra: 'All dharmas are not self-produced, nor are they produced from others, not together, nor without cause, therefore it is said to be non-birth.' 'Not non-birth' means that it is not completely non-birth. In terms of principle, non-birth is not without birth. Zen Master Yongjia also said: 'If there is really no birth, there is no non-birth.' 'Except for those who dwell in samadhi' refers to the fact that when ascending to the first bhumi (bhumi, the stage of a Bodhisattva) and the first adya-avastha (adya-avastha), breaking through ignorance and revealing the nature of dharma is true non-birth. 'Leaving self-nature is non-birth. Leaving self-nature, the momentary (ksana, extremely short unit of time) continuous flow, and all self-natures manifested by different natures, are all leaving self-nature. Therefore, all self-natures are leaving self-nature.' This is the answer to the question about the appearance of leaving self-nature. It is still about non-birth, so it is said that 'leaving self-nature is non-birth'. Saying 'momentary continuous flow' refers to the mind. 'And the manifestation of different natures, etc.' refers to the dharma. It means that if the mind changes

動。則有異性所現一切諸法。若了心空則諸法自泯。故云離自性也。

云何無二。謂一切法如陰熱如長短如黑白。大慧。一切法無二非於涅槃。彼生死非於生死。彼涅槃異相因有性故。是名無二。如涅槃生死一切法亦如是。是故空無生無二離自性相。應當修學　此酬無二之問。先約事示其二相。陰熱長短黑白之相待對宛然不得不二。又曰一切法無二者。約理言也。以其理一融彼事異。則一切法無二也。言非於涅槃等者。生死涅槃本來平等。非涅槃外別有生死。非生死外別有涅槃。彼即外也。然此二者。不二而二。二而不二。若不了此而謂有異相因。則各有自性故。說無二以一之。既了此二無二則一切法無不然也。是故下總結勸。

爾時世尊欲重此義而說偈言。

我常說空法　　遠離於斷常　生死如幻夢　　而彼業不壞　虛空及涅槃　　滅二亦如是　愚夫作妄想　　諸聖離有無

佛謂我說中道妙空。則有無俱遣。故云遠離於斷常。此總明也。生死如幻夢下。次明生死涅槃各離斷常。則了生死如幻夢故不常。彼業不壞故不斷。虛空及涅槃。即三無為法。總是涅槃。此涅槃亦如幻故不常。非同小乘滅無故不斷滅二無二也。謂生死涅槃無二。離乎斷常亦如是也。愚夫妄想故墮斷常。聖人已離有無

【現代漢語翻譯】現代漢語譯本：如果心念動搖，就會有不同性質的事物顯現。如果明白心性本空，那麼一切事物自然消失。所以說遠離自性。

什麼是『無二』？就是說一切事物，比如冷熱、長短、黑白。大慧（Mahamati），一切事物並非在涅槃（Nirvana）之外，生死也並非在生死之外，涅槃之外。它們因為相互依存而顯現出各自的性質，所以稱為『無二』。如同涅槃和生死，一切事物也是這樣。因此，應當修學空性、無生、無二、遠離自性之相。

這是回答『無二』的提問。首先從現象上指出二相。冷熱、長短、黑白這些相對待的現象確實存在，不能說沒有差別。又說『一切法無二』，這是從理上說的。因為理是統一的，能夠融合那些現象上的差異，所以一切事物沒有差別。說到『非於涅槃等』，生死和涅槃本來就是平等的，不是在涅槃之外另有生死，也不是在生死之外另有涅槃。『彼』就是『外』的意思。然而這兩者，不二是二，二是而不二。如果不明白這個道理，認為有相互依存的異相，那麼就各自具有自性。所以說『無二』是爲了統一它們。既然明白了這兩者無二，那麼一切事物沒有不這樣的。所以下面總結勸勉。

這時，世尊（Buddha）爲了重申這個意義，說了偈語：

我常說空法，遠離於斷常；生死如幻夢，而彼業不壞；虛空及涅槃，滅二亦如是；愚夫作妄想，諸聖離有無。

佛（Buddha）說，我說的是中道妙空，那麼有和無都被捨棄，所以說遠離斷常。這是總的說明。『生死如幻夢』以下，接著說明生死涅槃各自遠離斷常。明白了生死如幻夢，所以不是常；那個業力不會消滅，所以不是斷。虛空和涅槃，就是三無為法，總的來說就是涅槃。這個涅槃也如幻一樣，所以不是常；不同於小乘的滅盡而什麼都沒有，所以不是斷滅。滅和二也是無二的。就是說生死和涅槃無二，遠離斷常也是這樣。愚蠢的人妄加猜測，所以墮入斷常；聖人已經遠離了有和無。

【English Translation】 English version: If the mind is disturbed, all phenomena of different natures will appear. If one understands that the nature of the mind is empty, then all phenomena will naturally disappear. Therefore, it is said to be apart from self-nature.

What is 'non-duality'? It means that all phenomena, such as heat and cold, long and short, black and white. Mahamati (Great Wisdom), all phenomena are not outside of Nirvana (extinction), nor is birth and death outside of birth and death, outside of Nirvana. They manifest their respective natures because they are interdependent, so it is called 'non-duality'. Just like Nirvana and birth and death, all phenomena are also like this. Therefore, one should study emptiness, non-birth, non-duality, and the aspect of being apart from self-nature.

This is the answer to the question of 'non-duality'. First, point out the two aspects from the phenomenon. The relative phenomena of cold and heat, long and short, black and white do exist and cannot be said to have no difference. It is also said that 'all dharmas are non-dual', which is said from the perspective of principle. Because the principle is unified and can integrate the differences in those phenomena, all things are not different. Speaking of 'not in Nirvana, etc.', birth and death and Nirvana are originally equal, there is no birth and death outside of Nirvana, nor is there Nirvana outside of birth and death. 'That' means 'outside'. However, these two are non-dual and dual, dual and non-dual. If you don't understand this principle and think that there are interdependent different aspects, then each has its own self-nature. Therefore, saying 'non-duality' is to unify them. Since it is understood that these two are non-dual, then everything is like this. So the following is a summary and exhortation.

At this time, the World Honored One (Buddha), in order to reiterate this meaning, said the following verses:

I often speak of the Dharma of emptiness, far from annihilation and permanence; Birth and death are like illusions and dreams, but their karma is not destroyed; Emptiness and Nirvana, and the extinction of duality are also like this; Foolish people make delusions, while the sages are free from existence and non-existence.

The Buddha (Buddha) said that what I speak of is the wonderful emptiness of the Middle Way, then both existence and non-existence are abandoned, so it is said to be far from annihilation and permanence. This is a general explanation. Below 'Birth and death are like illusions and dreams', it goes on to explain that birth and death and Nirvana are each far from annihilation and permanence. Understanding that birth and death are like illusions and dreams, so it is not permanent; that karmic force will not be destroyed, so it is not annihilation. Emptiness and Nirvana, that is, the three unconditioned dharmas, are generally Nirvana. This Nirvana is also like an illusion, so it is not permanent; it is different from the annihilation of the Hinayana, where there is nothing, so it is not annihilation. The extinction and duality are also non-dual. That is to say, birth and death and Nirvana are non-dual, and being far from annihilation and permanence is also like this. Foolish people make wild guesses, so they fall into annihilation and permanence; sages have already separated from existence and non-existence.

。則無二法之異耳。

爾時世尊復告大慧菩薩摩訶薩言。大慧。空無生無二離自性相。普入諸佛一切修多羅。凡所有經悉說此義。諸修多羅悉隨眾生希望心。故為分別說顯示其義。而非真實在於言說。如鹿渴想狂惑群鹿。鹿于彼相計著水性而彼無水。如是一切修多羅所說諸法。為令愚夫發歡喜。故非實聖智在於言說。是故當依于義莫著言說　此總結空無生等諸法。非但此經所說。乃一切大教所詮之旨。聖智境界本無言說。然如來善巧分別者。為令眾生離著顯性。茍或執之則失於理。故誡云莫著言說。妙在得意忘言。如月指之喻斯得之矣。

楞伽阿跋多羅寶經註解卷第一(下) 大正藏第 39 冊 No. 1789 楞伽阿跋多羅寶經註解

楞伽阿跋多羅寶經註解卷第二(上)

宋求那跋多羅奉　詔譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉　詔同注

一切佛語心品第二

爾時大慧菩薩摩訶薩白佛言。世尊。世尊修多羅說。如來藏自性清凈。轉三十二相。入於一切眾生身中。如大價寶垢衣所纏。如來之藏常住不變亦復如是。而陰界入垢衣所纏。貪慾恚癡不實妄想塵勞所污。一切諸佛之所演說。云何世尊。同外道說。我言有如來藏耶

【現代漢語翻譯】現代漢語譯本：那麼就沒有兩種不同的法則了。

這時，世尊又告訴大慧菩薩摩訶薩說：『大慧，空、無生、無二，遠離自性之相，普遍地進入諸佛的一切修多羅（sūtra，經）。凡是所有的經典都說這個道理。諸修多羅都隨著眾生的希望心，所以才分別解說顯示其中的意義，但真實的意義並不在于言說。』就像鹿因口渴而產生的幻覺迷惑了眾鹿，鹿對於那個幻象執著地認為是水，但那裡並沒有水。像這樣，一切修多羅所說的諸法，是爲了讓愚夫產生歡喜心，所以才那樣說，但真正的聖智並不在于言說。因此，應當依據經義，不要執著于言說。這總結了空、無生等諸法，不僅僅是這部經所說的，而是一切大乘教義所要表達的主旨。聖智的境界本來就沒有言說，然而如來善巧地分別解說，是爲了讓眾生遠離執著，顯現真性。如果執著于言說，就會失去真理。所以告誡說不要執著于言說，妙處在於領會其意而忘記言語，就像用手指指向月亮的譬喻一樣，這樣才能領會。

《楞伽阿跋多羅寶經註解》卷第一（下）大正藏第39冊 No. 1789 《楞伽阿跋多羅寶經註解》

《楞伽阿跋多羅寶經註解》卷第二（上）

宋求那跋多羅（Guṇabhadra）奉詔譯

大明天界善世禪寺住持(臣)僧宗泐（Zongle）演福講寺住持(臣)僧如玘（Ruqi）奉詔同注

一切佛語心品第二

這時，大慧菩薩摩訶薩對佛說：『世尊，世尊在修多羅（sūtra，經）中說，如來藏（Tathāgatagarbha）自性清凈，轉變出三十二相，進入一切眾生的身中，就像大價寶被垢衣所纏繞。如來藏常住不變也是這樣，卻被陰、界、入這些垢衣所纏繞，被貪慾、嗔恚、愚癡這些不真實的妄想塵勞所污染。一切諸佛所演說的，為什麼世尊您說的，和外道所說的『我』（ātman）一樣，說有如來藏呢？』

【English Translation】 English version: Then there would be no difference between the two dharmas.

At that time, the World Honored One again said to Mahamati Bodhisattva-Mahasattva: 'Mahamati, emptiness, non-origination, non-duality, and detachment from self-nature are universally present in all the sutras (sūtra, scriptures) of all Buddhas. All scriptures speak of this meaning. All sutras follow the hoping minds of sentient beings, therefore they explain and reveal their meanings separately, but the true meaning is not in words.' It is like the illusion of thirst that deludes a herd of deer. The deer cling to that appearance, thinking it is water, but there is no water there. Likewise, all the dharmas spoken of in all the sutras are for the purpose of making foolish people rejoice, so they are spoken that way, but true sacred wisdom is not in words. Therefore, one should rely on the meaning and not cling to words. This summarizes emptiness, non-origination, and other dharmas, which are not only spoken of in this sutra, but are the main points expressed in all Mahayana teachings. The realm of sacred wisdom originally has no words, but the Tathagata skillfully explains them separately in order to make sentient beings detach from clinging and reveal true nature. If one clings to words, one will lose the truth. Therefore, it is warned not to cling to words. The wonder lies in grasping the meaning and forgetting the words, just like the analogy of pointing to the moon with a finger, that is how one can understand.

Annotation of the Laṅkāvatāra Sūtra, Volume 1 (Part 2) Taishō Tripiṭaka, Volume 39, No. 1789, Annotation of the Laṅkāvatāra Sūtra

Annotation of the Laṅkāvatāra Sūtra, Volume 2 (Part 1)

Translated by Guṇabhadra of the Song Dynasty under Imperial Order

Annotated jointly under Imperial Order by the Abbot Zongle of the Daming Tianjie Shanshi Chan Monastery and the Abbot Ruqi of the Yanfu Lecture Monastery.

Chapter 2: All Buddha Words are of the Mind

At that time, Mahamati Bodhisattva-Mahasattva said to the Buddha: 'World Honored One, the World Honored One said in the sutras (sūtra, scriptures) that the Tathāgatagarbha (Tathāgatagarbha, Buddha-nature) is pure in its self-nature, transforms into the thirty-two marks, and enters the bodies of all sentient beings, like a great-priced jewel wrapped in soiled clothing. The Tathāgatagarbha is permanent and unchanging in the same way, but is wrapped in the soiled clothing of the skandhas, dhātus, and āyatanas, and is defiled by the unreal, deluded dust of greed, hatred, and delusion. What all the Buddhas have spoken of, why does the World Honored One speak of it in the same way as the heretics speak of the 'self' (ātman), saying that there is a Tathāgatagarbha?'

。世尊。外道亦說有常作者。離於求那周遍不滅。世尊。彼說有我　內外言教或有相似。茍不辯明邪必濫正。故大慧以佛說如來藏有同外道所計神我為問。首言如來藏性清凈者。體離染污名曰清凈。此如來藏生佛本同。諸佛悟此起三十二相應身之用。眾生迷佛所悟轉凈為染。故云轉入眾生身中。如大價下喻顯可知。云何世尊等者。正結問也。言亦說有常作等者。即彼計神我為常。是能作者。離於所依陰等諸緣。周遍不滅故。云離於求那周遍不滅也。彼說有我者。意以此同如來藏也。

佛告大慧。我說如來藏不同外道所說之我。大慧。有時空無相無愿如實際法性法身涅槃。離自性不生不滅本來寂靜自性涅槃。如是等句說如來藏已。如來應供等正覺。為斷愚夫畏無我句故。說離妄想無。

人相續陰　　緣與微塵　　勝自在作　心量妄想

人相續陰者。人即是我。陰即五陰。此我陰相續不斷者。外道計此之法從邪因緣與微塵及勝自在天所作。作即生也。然彼不知此但心量妄想耳。

爾時大慧菩薩摩訶薩觀未來眾生。復請世尊。惟愿為說修行無間如諸菩薩摩訶薩修行者大方便　大慧既聞入三解脫門疾得菩提。菩提是道果。果非因行莫成。行非方便莫進。故為來世之機。伸此請也。無間者。無間雜間斷

【現代漢語翻譯】現代漢語譯本：世尊，外道也說有常住的作者（Nitya Karta，永恒的創造者），祂不依賴於任何條件（求那，Guna，屬性），是周遍存在且不滅的。世尊，他們的說法中也有『我』（Atman，靈魂）的概念，與我們內外所說的教義或許有相似之處。如果不加以辨明，邪說必定會混淆正法。所以大慧菩薩才以佛所說的如來藏（Tathagatagarbha，如來藏）與外道所計度的神我（Atman，靈魂）相似為疑問。首先說如來藏的體性是清凈的，是因為它的本體遠離染污，所以稱為清凈。這如來藏是諸佛和眾生本來就共同具有的。諸佛覺悟了這個如來藏，從而生起三十二相（Lakshana，三十二種殊勝的身體特徵）的應化身之用。眾生迷惑于佛所覺悟的，將清凈轉為染污，所以說『轉入眾生身中』，就像大價下（珍貴的寶物被賤賣）的比喻所顯示的。『云何世尊等者』，正是總結提問。『言亦說有常作等者』，就是說他們所計度的神我是常住的，是能作者，不依賴於所依的五陰等諸緣，是周遍存在且不滅的，所以說『離於求那周遍不滅也』。『彼說有我者』，意思是說他們的『我』與如來藏相似。

佛告訴大慧菩薩：我說的如來藏不同於外道所說的『我』。大慧，有時用空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）、如（Tathata，真如）、實際（Bhutata，真實）、法性（Dharmata，法性）、法身（Dharmakaya，法身）、涅槃（Nirvana，涅槃）等語句來說如來藏，是遠離自性（Svabhava，自性）、不生不滅、本來寂靜、自性涅槃的。如來、應供、等正覺（Tathagata，Arhat，Samyaksambuddha，如來、應供、正等覺）爲了斷除愚夫對『無我』（Anatta，非我）的恐懼，才說遠離妄想（Vikalpa，分別念）的『無』。

人相續陰，緣與微塵，勝自在作，心量妄想。

『人相續陰者』，人就是『我』，陰就是五陰（Skandha，五蘊）。外道認為這『我』和五陰相續不斷，是從邪惡的因緣（Hetu-pratyaya，因緣）、微塵（Paramanu，極微）以及勝自在天（Isvara，自在天）所產生的。『作』就是生。然而他們不知道這只是心量的妄想罷了。

當時，大慧菩薩摩訶薩觀察到未來眾生的需求，再次請求世尊：『惟愿為我們說修行無間（Anantara，無間）的大方便，就像諸菩薩摩訶薩所修行的那樣，使大慧能夠聽聞並進入三解脫門（Trimoksha，三解脫門），迅速獲得菩提（Bodhi，覺悟）。』菩提是道果，果不是沒有因行就能成就的，行沒有方便就無法進步。所以爲了未來世的眾生，才提出這個請求。『無間者』，就是沒有間雜和間斷。

【English Translation】 English version: World Honored One, the heretics also speak of a permanent creator (Nitya Karta), who is independent of any conditions (Guna), is omnipresent and imperishable. World Honored One, they also have the concept of 'self' (Atman) in their teachings, which may be similar to what we say internally and externally. If it is not clarified, heresy will surely confuse the right Dharma. Therefore, Mahamati Bodhisattva asked because the Tathagatagarbha (Womb of the Tathagata) spoken by the Buddha is similar to the self (Atman) conceived by the heretics. First, it is said that the nature of the Tathagatagarbha is pure because its essence is free from defilement, so it is called pure. This Tathagatagarbha is originally shared by all Buddhas and sentient beings. The Buddhas awaken to this Tathagatagarbha, thereby giving rise to the function of the manifested body with thirty-two marks (Lakshana). Sentient beings are deluded by what the Buddha has awakened to, turning purity into defilement, so it is said that it 'enters into the bodies of sentient beings', just as the metaphor of a great price being lowered (a precious treasure being sold cheaply) shows. 'How is it, World Honored One, etc.' is precisely the concluding question. 'Saying that they also speak of a permanent creator, etc.' means that the self they conceive is permanent, is the creator, does not depend on the aggregates and other conditions on which it relies, is omnipresent and imperishable, so it is said that it is 'independent of Guna, omnipresent and imperishable'. 'They say there is a self' means that their 'self' is similar to the Tathagatagarbha.

The Buddha told Mahamati: The Tathagatagarbha I speak of is different from the 'self' spoken of by the heretics. Mahamati, sometimes the Tathagatagarbha is spoken of using terms such as emptiness (Sunyata), signlessness (Animitta), wishlessness (Apranihita), suchness (Tathata), reality (Bhutata), dharma-nature (Dharmata), dharma-body (Dharmakaya), and Nirvana, which is free from self-nature (Svabhava), unborn and undying, originally tranquil, and self-nature Nirvana. The Tathagata, Arhat, Samyaksambuddha (Thus Come One, Worthy One, Perfectly Enlightened One) speaks of the 'absence' of delusion (Vikalpa) in order to dispel the fear of 'no-self' (Anatta) in foolish people.

The continuity of the person's aggregates, conditions and atoms, created by the supreme sovereign, are merely mental fabrications.

'The continuity of the person's aggregates' means that the person is the 'self', and the aggregates are the five aggregates (Skandha). The heretics believe that this 'self' and the continuous flow of the five aggregates arise from evil causes and conditions (Hetu-pratyaya), atoms (Paramanu), and the supreme sovereign god (Isvara). 'Creation' means birth. However, they do not know that this is merely a mental fabrication.

At that time, Mahamati Bodhisattva, observing the needs of future sentient beings, again requested the World Honored One: 'May you please explain to us the great expedient of uninterrupted (Anantara) practice, just as the Bodhisattva-Mahasattvas practice, so that Mahamati can hear and enter the three doors of liberation (Trimoksha) and quickly attain Bodhi (Enlightenment).' Bodhi is the fruit of the path, and the fruit cannot be achieved without the cause of practice, and practice cannot progress without expedients. Therefore, for the sake of sentient beings in the future, this request is made. 'Uninterrupted' means without mixture or interruption.

也。

佛告大慧。菩薩摩訶薩成就四法得修行者大方便。云何為四。謂善分別自心現。觀外性非性。離生住滅見。得自覺聖智善樂。是名菩薩摩訶薩成就四法得修行者大方便　答中言成就四法是大方便者。方便多門四法乃方便之大。故與其他方便不同。然此四者。不出修性因果。謂全性起修從因至果也。四法義見下文。

云何菩薩摩訶薩善分別自心現。謂如是觀。三界唯心分齊。離我我所無動搖離去來。無始虛偽習氣所熏。三界種種色行繫縛身財建立妄想隨入現。是名菩薩摩訶薩善分別自心現　釋分別自心現中。言觀三界唯心分齊者。三界由妄想而起。妄想不出自心。分齊者。界限也。了知心外無法。則人法二執俱離。復何動作去來之相。但由無始妄想熏故。有三界種種五陰繫縛。言色行者。略舉五陰之二耳。由有五陰之身故。有資身財物建立。如是諸法皆因自心妄想顯現。若知本來空寂安有生滅。是為善分別也。

云何菩薩摩訶薩善觀外性非性。謂焰夢等一切性。所有境界如來藏門。大慧。未來現在菩薩摩訶薩不應作我見計著　答中先約法判異。言我說如來藏初無我相。但為顯真破妄故。說我與無我。不同外道妄計之我。言空無相無愿者。三空也。空是性空。無相是相空。無愿是性相俱空。無所

【現代漢語翻譯】也。

佛告訴大慧（Mahamati，菩薩名）。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）成就四種法，能獲得修行者的大方便。什麼是四種法？就是善於分別自心顯現，觀察外在諸法的自性並非真實自性，遠離生、住、滅的見解，獲得自覺聖智的善妙安樂。這叫做菩薩摩訶薩成就四種法，獲得修行者的大方便。回答中說成就四種法是大方便，是因為方便的門徑很多，而這四種法是方便中的大方便。所以與其他方便不同。然而這四種法，不出修性因果的範疇，意思是全性起修，從因到果。四種法的意義見下文。

什麼是菩薩摩訶薩善於分別自心顯現？就是這樣觀察：三界（Trailokya，欲界、色界、無色界）唯是心的範圍，遠離我及我所的執著，沒有動搖、離去、到來，沒有被無始以來的虛偽習氣所薰染。三界種種色、行繫縛，身財建立，妄想隨之顯現。這叫做菩薩摩訶薩善於分別自心顯現。解釋分別自心顯現中，說觀察三界唯是心的範圍，是因為三界由妄想而起，妄想不出自心。分齊，是界限的意思。了知心外無法，那麼人法二執都脫離了，又哪裡會有動作、去來的現象？只是由於無始妄想薰染的緣故，有三界種種五陰（Skandha，色、受、想、行、識）的繫縛。說色、行，是簡略地舉出五陰中的兩種。由於有五陰之身，所以有資養身體的財物建立。像這樣諸法都是因為自心妄想而顯現。如果知道本來空寂，哪裡會有生滅？這就是善於分別。

什麼是菩薩摩訶薩善於觀察外在諸法的自性並非真實自性？就是像火焰、夢境等一切諸法的自性，都是如來藏（Tathagatagarbha，如來法身）的法門。大慧，未來現在菩薩摩訶薩不應該作我見，不應該執著。回答中先用法來判別差異，說我說如來藏最初沒有我相，只是爲了顯示真實，破除虛妄，所以說我與無我，不同於外道虛妄計度的我。說空、無相、無愿，是三空。空是性空，無相是相空，無愿是性相都空，沒有所求。

【English Translation】 Also.

The Buddha told Mahamati (name of a Bodhisattva): 'A Bodhisattva-Mahasattva (Great Bodhisattva) who perfects four dharmas obtains great expedient means for practitioners. What are the four? They are: being skilled in distinguishing the manifestations of one's own mind, observing that the self-nature of external things is not a true self-nature, being free from the views of arising, abiding, and ceasing, and obtaining the bliss of self-realized sacred wisdom. This is called a Bodhisattva-Mahasattva perfecting four dharmas and obtaining great expedient means for practitioners.' The answer states that perfecting four dharmas is a great expedient means because there are many paths of expedient means, but these four dharmas are the greatest among them. Therefore, they are different from other expedient means. However, these four do not go beyond the scope of cultivation of nature, cause, and effect, meaning that cultivation arises from the entire nature, from cause to effect. The meaning of the four dharmas is explained below.

What is a Bodhisattva-Mahasattva being skilled in distinguishing the manifestations of one's own mind? It is observing in this way: the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) are solely within the scope of the mind, free from attachment to 'I' and 'mine,' without wavering, departing, or arriving, and not being influenced by beginningless false habitual tendencies. The various colors and actions of the three realms are bound, the establishment of body and wealth, and deluded thoughts arise accordingly. This is called a Bodhisattva-Mahasattva being skilled in distinguishing the manifestations of one's own mind. In explaining distinguishing the manifestations of one's own mind, it is said that observing the three realms as solely within the scope of the mind is because the three realms arise from delusion, and delusion does not go beyond the mind. 'Scope' means boundary. Knowing that there is no dharma outside the mind, then both the attachment to self and the attachment to dharma are relinquished, and how could there be phenomena of action, departure, and arrival? It is only due to the influence of beginningless delusion that there are the various bindings of the three realms and the five skandhas (Skandha, form, feeling, perception, volition, and consciousness). Saying 'form' and 'action' is simply a brief mention of two of the five skandhas. Because there is the body of the five skandhas, there is the establishment of wealth to nourish the body. Like this, all dharmas are manifested because of the delusion of one's own mind. If one knows that originally there is emptiness and stillness, how could there be arising and ceasing? This is being skilled in distinguishing.

What is a Bodhisattva-Mahasattva being skilled in observing that the self-nature of external things is not a true self-nature? It is that the self-nature of all things, such as flames and dreams, are all gateways to the Tathagatagarbha (Tathagatagarbha, the Dharma body of the Tathagata). Mahamati, future and present Bodhisattva-Mahasattvas should not have views of self, and should not be attached. In the answer, differences are first distinguished by dharma, saying that I say the Tathagatagarbha initially has no characteristic of self, but only to reveal the true and dispel the false, therefore I speak of self and non-self, which is different from the falsely conceived self of external paths. Saying emptiness, signlessness, and wishlessness are the three emptinesses. Emptiness is emptiness of nature, signlessness is emptiness of characteristics, and wishlessness is emptiness of both nature and characteristics, without seeking anything.

愿也。如實際是真如實際也。法性。法名軌則性名不改。法身者。師軌法性還以法性為身。涅槃者。滅度也。或說離自性。或說不生不滅。或說本來寂靜。或說自性涅槃。如是諸句皆如來藏之異名。然如來以種種名演說如來藏義。為令眾生離我。但機樂不同。懼聞無我之名者。說離妄想無所有境界。離妄即無我。是為如來藏門。門者能通。欲眾生從此門而入。故戒云不應計著。

譬如陶家。於一泥聚以人工水木輪繩方便作種種器。如來亦復如是。於法無我離一切妄想相。以種種智慧善巧方便。或說如來藏。或說無我。以是因緣故。說如來藏不同外道所說之我。是名說如來藏開引計我諸外道。故說如來藏令離不實我見妄想入三解脫境界。希望疾得阿耨多羅三藐三菩提。是故如來應供等正覺。作如是說。如來之藏。若不如是則同外道。是故大慧。為離外道見故。當依無我如來之藏　譬如下引喻結顯。泥聚一也。本無定器。陶家以作工方便故成種種器。喻法無我亦一也。本無定名。以智慧方便說種種名。如前空無相至涅槃等是也。故結云。或說如來藏。或說無我。名雖不同義則是一。蓋開引著我外道說如來藏。本令離著入三脫門成等正覺。豈同外道神我之見邪。三解脫者。性凈解脫圓凈解脫方便凈解脫也。

爾

【現代漢語翻譯】現代漢語譯本：愿就是如此。如實際就是真如實際（tathata, 真實不變的本性）本身。法性（dharmata）：法，指的是軌則；性，指的是不改變的性質。法身（dharmakaya）：以法性為軌則，並以法性作為自身。涅槃（nirvana）：指的是滅度，或者說是脫離自性，或者說是不生不滅，或者說是本來寂靜，或者說是自性涅槃。這些語句都是如來藏（tathagatagarbha, 佛性）的不同名稱。然而，如來用各種各樣的名稱來演說如來藏的意義，是爲了讓眾生脫離對『我』的執著。只是因為眾生的根機和喜好不同，對於害怕聽到『無我』這個名稱的人，就說脫離妄想和無所有境界。脫離妄想就是無我，這就是如來藏之門。門，是能夠通達的。希望眾生從此門而入，所以戒律說不應該執著。譬如陶工，用一團泥，通過人工、水、木、輪、繩等方法，製作成各種各樣的器皿。如來也是這樣，對於法無我（dharma-anatma, 法的無我性），脫離一切妄想相，用種種智慧和善巧方便，或者說如來藏，或者說無我。因為這個因緣，所以說如來藏不同於外道所說的『我』。這叫做說如來藏，是爲了引導那些執著于『我』的外道。所以說如來藏，是爲了讓他們脫離不真實的『我』見和妄想，進入三解脫境界（trimoksha, 三種解脫），希望迅速獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi, 無上正等正覺）。所以如來應供等正覺（tathagata arhat samyak-sambuddha, 如來、阿羅漢、正等覺者）這樣說。如來之藏，如果不是這樣，就和外道相同了。所以大慧（Mahamati, 菩薩名），爲了脫離外道的見解，應當依靠無我的如來藏。譬如下面的比喻是爲了總結和顯明。泥土是一樣的，本來沒有固定的器形。陶工通過製作的方便，就成了各種各樣的器皿。比喻法無我也是一樣的，本來沒有固定的名稱。用智慧方便說種種名稱，如前面的空、無相，直到涅槃等等。所以總結說，或者說如來藏，或者說無我。名稱雖然不同，意義卻是一樣的。大概是開啟和引導執著于『我』的外道，說如來藏，本來是爲了讓他們脫離執著，進入三解脫之門，成就正等正覺。怎麼會和外道神我的邪見相同呢？三解脫指的是：性凈解脫（prakriti-visuddhi-vimoksha, 自性清凈解脫），圓凈解脫（paripurna-visuddhi-vimoksha, 圓滿清凈解脫），方便凈解脫（upaya-visuddhi-vimoksha, 方便清凈解脫）。爾

【English Translation】 English version: 'Such is the vow. Suchness (tathata) is the true Suchness. Dharmata (dharmata): Dharma means rule, and 'ta' means unchanging nature. Dharmakaya (dharmakaya): Taking Dharmata as the rule and Dharmata as the body. Nirvana (nirvana): means extinction, or liberation from self-nature, or non-birth and non-death, or original quiescence, or self-nature nirvana. Such phrases are different names for the Tathagatagarbha (tathagatagarbha, the womb of the Tathagata). However, the Tathagata expounds the meaning of the Tathagatagarbha with various names in order to liberate sentient beings from attachment to 'self'. It is only because sentient beings have different capacities and preferences. For those who fear hearing the name 'non-self', he speaks of liberation from delusion and the realm of non-possession. Liberation from delusion is non-self, and this is the gate of the Tathagatagarbha. 'Gate' means that which can be penetrated. Hoping that sentient beings will enter through this gate, the precepts say that one should not be attached.' 'For example, a potter uses a lump of clay and, through manual labor, water, wood, wheels, ropes, and other means, makes various kinds of vessels. The Tathagata is also like this. Regarding Dharma-anatma (dharma-anatma, the non-self of phenomena), free from all delusive appearances, he uses various wisdom and skillful means, sometimes speaking of the Tathagatagarbha, sometimes speaking of non-self. Because of this cause and condition, it is said that the Tathagatagarbha is different from the 'self' spoken of by externalists. This is called speaking of the Tathagatagarbha in order to guide those externalists who are attached to 'self'. Therefore, the Tathagatagarbha is spoken of in order to liberate them from unreal 'self' views and delusions, and to enter the three liberations (trimoksha), hoping to quickly attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Therefore, the Tathagata Arhat Samyak-sambuddha (tathagata arhat samyak-sambuddha, the Thus-Come One, Worthy One, Perfectly Enlightened One) speaks in this way. The Tathagatagarbha, if it were not like this, would be the same as that of the externalists. Therefore, Mahamati (Mahamati, name of a Bodhisattva), in order to be free from the views of externalists, one should rely on the non-self Tathagatagarbha. The following metaphor is to summarize and clarify. The clay is the same, originally without a fixed shape. The potter, through the convenience of making, makes various kinds of vessels. The metaphor of Dharma-anatma is also the same, originally without a fixed name. Using wisdom and skillful means, he speaks of various names, such as emptiness, signlessness, up to nirvana, and so on. Therefore, it is concluded that sometimes the Tathagatagarbha is spoken of, sometimes non-self. Although the names are different, the meaning is the same. It is probably to open and guide the externalists who are attached to 'self', speaking of the Tathagatagarbha, originally to liberate them from attachment, enter the gate of the three liberations, and achieve perfect enlightenment. How could it be the same as the heretical view of the externalists' divine self? The three liberations refer to: Prakriti-visuddhi-vimoksha (prakriti-visuddhi-vimoksha, liberation of the purity of nature), Paripurna-visuddhi-vimoksha (paripurna-visuddhi-vimoksha, liberation of perfect purity), and Upaya-visuddhi-vimoksha (upaya-visuddhi-vimoksha, liberation of skillful means).' Er

時世尊欲重宣此義而說偈言。

無始虛偽妄想習。因觀一切性自性。菩薩摩訶薩作如是善觀外性非性。是名菩薩摩訶薩善觀外性非性　前觀內心此修外觀。此之二觀修。乃隨宜未必俱用。言外性非性者。了外法之性。非自他等四性而生也。謂陽焰夢幻等性是也。此一切法由無始妄習為因。故皆不實如焰夢等。是為善觀外性非性也。

云何菩薩摩訶薩善離生住滅見。謂如幻夢一切性。自他俱性不生。隨入自心分齊。故見外性非性。見識不生及緣不積聚。見妄想緣生於三界。內外一切法不可得。見離自性生見悉滅。知如幻等諸法自性。得無生法忍。得無生法忍已。離生住滅見。是名菩薩摩訶薩善分別離生住滅見　離生住滅見。謂如夢等。牒前所觀也。見識不生下。正示離見。言由前觀故。內見心識不生外緣塵不積聚。一一推求性不可得故云不生。不生而生。以妄想緣生於三界。內外諸法均一理故。皆不可得則離自性。由離性故。緣生與見皆悉寂滅。如是證知諸法如幻。即是無生法忍。無生則無滅故。生住滅之見無不離也。

云何菩薩摩訶薩得自覺聖智善樂。謂得無生法忍。住第八菩薩地。得離心意意識五法自性二無我相。得意生身　此自覺聖智。謂得無生法忍者。初破無明顯法性也。言善樂者。既得無

【現代漢語翻譯】現代漢語譯本：這時，世尊想要再次宣揚這個道理，就說了以下偈語：

『無始以來的虛假、虛妄的念想習氣，通過觀察一切法的自性。菩薩摩訶薩這樣善巧地觀察外在事物的本性並非實有。這叫做菩薩摩訶薩善於觀察外在事物的本性並非實有。』先前是觀察內心，現在是修習外觀。這兩種觀察可以分別修習，不一定同時運用。所說的『外性非性』，是瞭解外在諸法的本性，不是由自身、他身等四種性質所生。例如陽焰、夢幻等的性質就是這樣。這一切法都是由無始以來的虛妄習氣為因，所以都不真實，如同陽焰、夢幻等。這就是善於觀察外在事物的本性並非實有。

『怎樣才是菩薩摩訶薩善於遠離生、住、滅的見解？』譬如幻象、夢境，一切事物的本性，自身、他身以及兩者共同的本性都不會產生。隨順進入自心的範圍，所以見到外在事物的本性並非實有。見到心識不生起以及因緣不積聚。見到虛妄的念想因緣在三界中產生。內外一切法都不可得。見到遠離自性的生起，所有的見解都滅除。了知如幻象等諸法的自性，證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。證得無生法忍后，就遠離了生、住、滅的見解。這叫做菩薩摩訶薩善於分別並遠離生、住、滅的見解。遠離生、住、滅的見解，就像夢境等，是重複前面所觀察的。『見到心識不生起』以下，正是顯示遠離見解。因為通過前面的觀察，內心見到心識不生起，外在的因緣塵埃不積聚。一一推求，事物的本性不可得，所以說不生。不生而生，是因為虛妄的念想因緣在三界中產生。內外諸法都是同一道理，所以都不可得，就遠離了自性。因為遠離了自性，因緣生起和見解都完全寂滅。這樣證知諸法如幻象，就是無生法忍。沒有生起就沒有滅，所以生、住、滅的見解沒有不遠離的。

『怎樣才是菩薩摩訶薩獲得自覺聖智的善妙安樂？』證得無生法忍，安住于第八菩薩地（不退轉地），獲得遠離心、意、意識五法的自性以及二無我相（人無我和法無我）。獲得意生身（Manomayakaya，由意念所生的身）。這自覺聖智，是指證得無生法忍。最初破除無明，彰顯法性。所說的『善樂』，既然已經獲得無

【English Translation】 English version: At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse:

'From beginningless time, the habits of false and deluded thoughts, through observing the self-nature of all dharmas. Bodhisattva-Mahasattvas thus skillfully observe that the nature of external things is not real. This is called Bodhisattva-Mahasattvas being skilled in observing that the nature of external things is not real.' Previously, it was observing the inner mind; now, it is cultivating external observation. These two observations can be cultivated separately, not necessarily used simultaneously. What is meant by 'external nature is not nature' is understanding that the nature of external dharmas is not born from the four natures of self, other, or both. For example, the nature of mirages and dreams is like this. All these dharmas are caused by beginningless deluded habits, so they are all unreal, like mirages and dreams. This is being skilled in observing that the nature of external things is not real.

'How does a Bodhisattva-Mahasattva skillfully abandon the views of arising, abiding, and ceasing?' For example, illusions and dreams, the nature of all things, neither self, other, nor the nature of both will arise. Following and entering the boundaries of one's own mind, therefore seeing that the nature of external things is not real. Seeing that consciousness does not arise and that conditions do not accumulate. Seeing that deluded thoughts arise in the three realms. All internal and external dharmas are unattainable. Seeing the arising that is apart from self-nature, all views are extinguished. Knowing the self-nature of dharmas such as illusions, attaining Anutpattika-dharma-kshanti (無生法忍, the realization of the truth of the non-arising and non-ceasing of all dharmas). Having attained Anutpattika-dharma-kshanti, one abandons the views of arising, abiding, and ceasing. This is called Bodhisattva-Mahasattva being skilled in distinguishing and abandoning the views of arising, abiding, and ceasing. Abandoning the views of arising, abiding, and ceasing, like dreams, is repeating what was observed earlier. 'Seeing that consciousness does not arise' below, precisely shows abandoning views. Because through the previous observation, the inner mind sees that consciousness does not arise, and external conditions and dust do not accumulate. Seeking one by one, the nature of things is unattainable, so it is said not to arise. Not arising yet arising, is because deluded thoughts arise in the three realms. Internal and external dharmas are all the same principle, so they are all unattainable, and thus one is apart from self-nature. Because one is apart from self-nature, the arising of conditions and views are all completely extinguished. Thus realizing that all dharmas are like illusions, is Anutpattika-dharma-kshanti. Without arising, there is no ceasing, so there is no view of arising, abiding, and ceasing that is not abandoned.

'How does a Bodhisattva-Mahasattva attain the good and blissful joy of self-realized sacred wisdom?' Having attained Anutpattika-dharma-kshanti, abiding in the eighth Bodhisattva ground (不退轉地, the stage of non-retrogression), attaining the self-nature of being apart from the five dharmas of mind, thought, and consciousness, and the two aspects of no-self (人無我和法無我, the no-self of persons and the no-self of dharmas). Attaining the Manomayakaya (意生身, body made of mind). This self-realized sacred wisdom refers to attaining Anutpattika-dharma-kshanti. Initially breaking through ignorance and revealing the nature of dharma. What is meant by 'good and blissful joy' is that having attained no

生以此為樂。又云。住第八菩薩地者。此乃通教第八地也。菩薩至此地。受接始證無生法忍。作余教釋之不可也。離心意識等既證無生。何法可離。乃非離而離。得意生身者。起用之本亦舍意得意之用也。

世尊。意生身者。何因緣。佛告大慧。意生身者。譬如意去迅疾無礙故名意生。譬如意去石壁無礙於彼異方無量由延因先所見憶念不忘自心流注不絕於身無障礙生。大慧。如是意生身得一時俱。菩薩摩訶薩意生身。如幻三昧力自在神通妙相莊嚴聖種類身一時俱生。猶如意生無有障礙。隨所憶念本願境界。為成就眾生得自覺聖智善樂　意生身等者。意有三義。取以為喻。一迅疾二無礙。三遍到。蓋言菩薩得如幻三昧現身攝生亦有此三義也。凡夫意到而身不能到。身意俱到。惟聖及得通者能之。言如幻三昧自在神通者。能生之意也。妙相莊嚴聖種類身者。所生之身也。一時俱生猶如意生者。法喻泯合也。成就眾生者。令其亦得善樂也。

如是菩薩摩訶薩得無生法忍。住第八菩薩地。轉舍心意意識五法自性二無我相身及得意生身。得自覺聖智善樂。是名菩薩摩訶薩成就四法得修行者大方便。當如是學　菩薩依此四法修行。即得從因至果起用化他故。戒云。當如是學。

爾時大慧菩薩摩訶薩復請世尊。惟

【現代漢語翻譯】現代漢語譯本：

他們以這種狀態為樂。還有人說，安住于第八菩薩地的人，這是通教（一種佛教教義分類）的第八地。菩薩到達此地，接受並開始證悟無生法忍（對事物不生不滅的領悟）。用其他教義來解釋這是不恰當的。既然已經通過離心意識等證悟了無生，還有什麼法可以舍離呢？這是非離而離。所謂『得意生身』，是說菩薩起用之本，也是捨棄意念而得到意念之用的境界。

世尊，什麼是意生身？因為什麼因緣而有？佛告訴大慧（菩薩名）：『意生身』，譬如意念的執行迅速而無阻礙，所以稱為『意生』。譬如意念穿透石壁沒有阻礙，到達遙遠的異方，無數由延（長度單位），因為先前所見而憶念不忘，自心流注不絕，對於身體沒有障礙而生起。大慧，這樣的意生身可以一時俱到。菩薩摩訶薩（偉大的菩薩）的意生身，如同幻術、三昧（禪定）之力，自在神通，以微妙的相好莊嚴，聖潔的種類之身，一時同時生起，猶如意念的生起一樣沒有障礙，隨著所憶念的本願境界，爲了成就眾生，得到自覺聖智的善樂。所謂『意生身等』，『意』有三種含義，取來作為比喻：一是迅疾，二是無礙，三是遍到。大概是說菩薩得到如幻三昧，現身攝受眾生，也有這三種含義。凡夫的意念可以到達，但身體不能到達。身體和意念都能到達，只有聖人和得到神通的人才能做到。說到如幻三昧、自在神通，是指能生起意生身的意念。微妙的相好莊嚴的聖種類身，是指所生起的意生身。一時同時生起猶如意生，這是法和比喻的融合。成就眾生，是讓他們也能得到善樂。

像這樣，菩薩摩訶薩得到無生法忍，安住于第八菩薩地，轉變捨棄心、意、意識五法自性，以及二無我相（人無我和法無我），身以及得意生身，得到自覺聖智的善樂。這叫做菩薩摩訶薩成就四法，得到修行者的大方便。應當這樣學習。菩薩依靠這四法修行，就能從因到果，起用化度他人。所以佛告誡說：『應當這樣學習。』

當時，大慧菩薩摩訶薩又請問世尊：

【English Translation】 English version:

They take pleasure in this state. It is also said that those who dwell in the eighth Bodhisattva ground, this is the eighth ground of the Common Teaching (a classification of Buddhist doctrines). When a Bodhisattva reaches this ground, they receive and begin to realize the non-origination forbearance (understanding of the non-arising and non-ceasing of things). It is inappropriate to explain this using other teachings. Since one has already realized non-origination through detachment from mind, thought, and consciousness, what Dharma (teaching) is there to detach from? This is detachment through non-detachment. The so-called 'mind-made body' refers to the Bodhisattva's fundamental ability to manifest, which is also the state of abandoning thought and attaining the use of thought.

World Honored One, what is the mind-made body? What are the causes and conditions for it? The Buddha told Mahamati (name of a Bodhisattva): 'The mind-made body' is named so because, like the mind, it travels swiftly and without obstruction. For example, the mind penetrates stone walls without hindrance, reaching distant lands, countless yojanas (unit of length), because of prior sights that are remembered without forgetting, the continuous flow of one's own mind, arising without obstruction to the body. Mahamati, such a mind-made body can arrive all at once. The mind-made body of a Bodhisattva-Mahasattva (great Bodhisattva) is like an illusion, the power of samadhi (meditative state), unhindered spiritual powers, adorned with subtle marks, a body of holy lineage, arising all at once, just like the arising of the mind without obstruction, following the remembered realm of original vows, in order to accomplish sentient beings, attaining the bliss of self-realized sacred wisdom. The term 'mind-made body, etc.' refers to the three meanings of 'mind,' taken as metaphors: first, swiftness; second, unobstructedness; third, omnipresence. It generally means that the Bodhisattva, having attained the illusion-like samadhi, manifests bodies to embrace sentient beings, also possessing these three meanings. The mind of an ordinary person can arrive, but the body cannot. Only saints and those who have attained spiritual powers can achieve both body and mind arriving. Speaking of illusion-like samadhi and unhindered spiritual powers, it refers to the mind that can generate the mind-made body. The subtle marks adorning the holy lineage body refer to the mind-made body that is generated. Arising all at once like the mind-made body is the merging of Dharma and metaphor. Accomplishing sentient beings means enabling them to also attain bliss.

In this way, the Bodhisattva-Mahasattva attains the non-origination forbearance, dwells in the eighth Bodhisattva ground, transforms and abandons the nature of the five Dharmas of mind, thought, and consciousness, as well as the two aspects of no-self (personal no-self and Dharma no-self), the body, and the attained mind-made body, attaining the bliss of self-realized sacred wisdom. This is called the Bodhisattva-Mahasattva accomplishing the four Dharmas, attaining the great expedient of practitioners. One should learn in this way. The Bodhisattva relies on these four Dharmas to practice, thus being able to transform and liberate others from cause to effect. Therefore, the Buddha advises: 'One should learn in this way.'

At that time, the Bodhisattva-Mahasattva Mahamati again asked the World Honored One:

愿為說一切諸法因緣之相。以覺緣因相故。我及諸菩薩離一切性有無妄見。無妄想見漸次俱生　上言修行證無生忍。然無生之理未嘗離於因緣所生之法。若覺了斯旨。則能離諸妄執。故大慧為眾而請。言漸次俱生者。謂諸法漸生頓生此皆邪見。義見下文。

佛告大慧。一切法二種緣相。謂外及內外緣者。謂泥團柱輪繩水木人工。諸方便緣有瓶生。如泥瓶縷疊草蓆種牙酪酥等方便緣生。亦復如是。是名外緣前後轉生　內外因緣皆有親疏之義。謂親生為因疏助為緣。外緣者。合有因字。泥團為因柱輪等為緣和合為瓶。瓶即所生法也。泥瓶因緣既然。例余縷疊等四亦復然也。言前後轉生者。謂前因後緣展轉而生也。

云何內緣。謂無明愛業等法得緣名。從彼生陰界入法。得緣所起名彼無差別。而愚夫妄想。是名內緣法　前言外者依報也。此言內者正報也。言無明業等生陰界入法者。此十二因緣也。由過去無明行。乃生現在陰界入。亦由現在愛業。生未來陰界入也。以是得名內緣起法。彼無差別者。謂本無漸生頓生差別。但是凡夫妄想分別耳。

大慧。彼因者。有六種。謂當有因。相續因。相因。作因。顯示因。待因。當有因者。作因已內外法生。相續因者。作攀緣已。內外法生陰種子等。相因者。作無間

【現代漢語翻譯】現代漢語譯本：我希望（世尊）能為我們解說一切諸法因緣的真相。因為覺悟了緣起之因的真相，我和諸位菩薩才能遠離一切執著于『有』或『無』的錯誤見解，以及逐漸或同時產生的虛妄之見。前面說到修行證得無生法忍，然而無生之理從未脫離因緣所生的諸法。如果覺悟了這個道理，就能遠離各種虛妄執著。所以大慧菩薩爲了大眾而請法。說到『漸次俱生』，是指諸法是逐漸產生還是同時產生，這些都是邪見，其含義見下文。

佛陀告訴大慧菩薩：一切法有兩種緣起之相，即外緣和內外緣。外緣是指泥團、柱、輪、繩、水、木材、人工等各種方便條件，這些條件聚合在一起才會有瓶子的產生。如同泥土和瓶子的關係，絲縷和布匹，草和蓆子，種子和牙，奶酪和酥油等，都是通過各種方便條件而產生的，也是同樣的道理。這叫做外緣前後輾轉而生。

內外因緣都有親疏的含義。親近的產生者稱為『因』，疏遠的輔助者稱為『緣』。外緣中包含了『因』這個字。泥團是『因』，柱、輪等是『緣』，和合在一起才產生瓶子，瓶子就是所生之法。泥土和瓶子的因緣關係是這樣，其餘如絲縷和布匹等四種關係也是如此。『前後轉生』是指前因後果，輾轉相生。

什麼是內緣呢？內緣是指無明（avidyā，無知）、愛（taṇhā，渴愛）、業（karma，行為）等法，這些法被稱為『緣』。從這些『緣』產生陰（khandha，五蘊）、界（āyatana，十二處）、入（dhātu，十八界）等法，這些由『緣』所產生的法，與『緣』本身沒有差別。但是愚昧的人會妄想分別，這叫做內緣法。

前面說的『外』是指依報（環境），這裡說的『內』是指正報（自身）。無明、業等產生陰、界、入等法，這就是十二因緣。由於過去世的無明和行（saṅkhāra，行），才產生現在世的陰、界、入。也由於現在世的愛和業，才產生未來世的陰、界、入。因此被稱為內緣起法。『彼無差別』是指本來沒有漸生或頓生的差別，這只是凡夫的妄想分別罷了。

大慧，『因』有六種，即當有因、相續因、相因、作因、顯示因、待因。當有因是指，在『作因』之後，內外法產生。相續因是指，在『作攀緣』之後，內外法產生，例如陰的種子等。相因是指，作為無間（ānantarika，無間緣）

【English Translation】 English version: I wish that (the World-Honored One) would explain to us the true nature of the causes and conditions of all dharmas (phenomena). Because of awakening to the true nature of the causes of dependent origination, I and all the Bodhisattvas can be free from all erroneous views that cling to 'existence' or 'non-existence,' as well as the gradual or simultaneous arising of false views. Earlier, it was mentioned that through practice, one attains the Kshanti (endurance) of non-origination. However, the principle of non-origination has never been separate from the dharmas that arise from causes and conditions. If one awakens to this principle, one can be free from various false attachments. Therefore, Mahamati (mahāmati, great wisdom) requests the Dharma for the sake of the assembly. Regarding 'gradual and simultaneous arising,' it refers to whether dharmas arise gradually or simultaneously; these are all wrong views, the meaning of which will be explained below.

The Buddha told Mahamati: All dharmas have two aspects of dependent origination, namely external conditions and internal-external conditions. External conditions refer to various expedient conditions such as clay, pillars, wheels, ropes, water, wood, and human labor. These conditions come together to produce a pot. Just like the relationship between clay and a pot, threads and cloth, grass and mats, seeds and sprouts, cheese and ghee, all are produced through various expedient conditions, and the principle is the same. This is called external conditions arising one after another.

Both internal and external causes and conditions have meanings of closeness and distance. The close producer is called 'cause,' and the distant assistant is called 'condition.' The term 'external conditions' includes the word 'cause.' Clay is the 'cause,' and pillars, wheels, etc., are the 'conditions.' They come together to produce a pot, and the pot is the dharma that is produced. The causal relationship between clay and a pot is like this, and the same applies to the other four relationships, such as threads and cloth. 'Arising one after another' means that the former is the cause and the latter is the condition, arising in succession.

What are internal conditions? Internal conditions refer to dharmas such as ignorance (avidyā), craving (taṇhā), and karma (karma). These dharmas are called 'conditions.' From these 'conditions' arise the skandhas (khandha), āyatanas (āyatana), and dhātus (dhātu). These dharmas that arise from 'conditions' are not different from the 'conditions' themselves. However, ignorant people make false distinctions. This is called internal condition dharma.

The 'external' mentioned earlier refers to the circumstantial rewards (environment), and the 'internal' mentioned here refers to the direct rewards (oneself). Ignorance, karma, etc., produce the skandhas, āyatanas, and dhātus. This is the Twelve Nidānas (twelve links of dependent origination). Due to the ignorance and actions (saṅkhāra) of the past life, the skandhas, āyatanas, and dhātus of the present life arise. Also, due to the craving and karma of the present life, the skandhas, āyatanas, and dhātus of the future life arise. Therefore, it is called the dharma of internal dependent origination. 'No difference between them' means that there is originally no difference between gradual or sudden arising. This is just the false discrimination of ordinary people.

Mahamati, there are six kinds of 'causes,' namely, the cause of becoming, the cause of continuity, the cause of mutual relation, the cause of action, the cause of manifestation, and the cause of dependence. The cause of becoming refers to the arising of internal and external dharmas after the 'cause of action.' The cause of continuity refers to the arising of internal and external dharmas after 'making clinging,' such as the seeds of the skandhas. The cause of mutual relation refers to being the immediate (ānantarika)

相相續生。作因者。作增上事如轉輪王。顯示因者。妄想事生已相現。作所作如燈照色等。待因者。滅時作相續斷不妄想性生　當有因者。謂所作因乃根塵所生法。是現在因。能招當來之果也。相續因者謂攀緣根塵成善惡業。續生后陰種子。果復為因也。相因者。謂作無間斷善惡業相。因果相續不斷也。作因者。謂于因上作因。如轉輪王已獲勝報更作勝因。名增上也。顯示因者。謂凡妄想事生必有因。能作所作境相。加燈照物。顯然可見也。待因者。謂妄想滅時還作作時還滅。若相續念斷則不妄想性生。以妄待不妄。是為待因也。

大慧。彼自妄想相愚夫。不漸次生不俱生。所以者何。若復俱生者。作所作無分別。不得因相故。若漸次生者。不得相我。故漸次生不生如不生子無父名　此言六因所生之法非二種生相。但是凡夫妄想之所分別。故言不漸次生不俱生也。所以者何下。徴結不生所以。若一切法頓生者。則能作之因所作之法。無有分別。求其因相不可得也。若一切法漸生者。求其體相亦不可得。故喻云如不生子安有父名。

大慧漸次生相續方便不然。但妄想耳。因攀緣次第增上緣等生所生故。大慧。漸次生不生。妄想自性計著相故。漸次俱不生。自心現受用故。自相共相外性非性。大慧。漸次俱不

【現代漢語翻譯】現代漢語譯本相續而生。作為因的，就像轉輪王那樣增上其事業。顯示因的，是妄想之事生起后顯現的相。作為所作的，就像燈照亮物體等。待因的，是（妄想）滅時，相續斷絕，不妄想的自性產生。當有因的，是指所作之因，乃是根塵所生的法，是現在的因，能招感未來的果報。相續因的，是指攀緣根塵而成就善惡業，延續後世投生的種子，果又成為因。相因的，是指造作無間斷的善惡業相，因果相續不斷絕。作因的，是指在因上再作因，如轉輪王已經獲得殊勝的果報，更作殊勝的因，名為增上。顯示因的，是指凡是妄想之事生起，必定有因，能作為所作的境界相，加之燈照亮物體，顯而易見。待因的，是指妄想滅時還作為，作為時還滅。如果相續的念頭斷絕，則不妄想的自性產生，以妄想對待不妄想，這就是待因。

大慧（Mahamati），那些執著于自身妄想之相的愚夫，認為萬法不是漸次產生，也不是同時產生。為什麼呢？如果一切法是同時產生的，那麼能作之因和所作之法就沒有分別，因此無法得到因的相狀。如果一切法是漸次產生的，那麼就無法得到相的自體。所以說漸次產生是不成立的，就像沒有出生的孩子，哪裡會有父親的名字呢？這裡說的是六因所生的法，不是兩種產生的方式，只是凡夫妄想分別的結果，所以說不是漸次產生，也不是同時產生。為什麼呢？下面是征問和總結不產生的理由。如果一切法是頓然產生的，那麼能作的因和所作的法就沒有分別，尋求其因的相狀是不可得的。如果一切法是漸次產生的，尋求其體相也是不可得的。所以比喻說，就像沒有出生的孩子，哪裡會有父親的名字呢？

大慧（Mahamati），漸次產生、相續方便的說法是不對的，只不過是妄想罷了。因為因攀緣、次第、增上緣等而產生所生之法。大慧（Mahamati），漸次產生是不成立的，因為妄想的自性執著于相的緣故。漸次和同時產生都是不成立的，因為是自心顯現而受用的緣故，自相和共相，外在的自性和非自性。大慧（Mahamati），漸次和同時都不...

【English Translation】 English version They are born in continuous succession. The 'making cause' (hetu) is like a Chakravartin king (轉輪王, wheel-turning king) who enhances his affairs. The 'manifesting cause' (darśana-hetu) is when, after a matter of discrimination arises, its appearance manifests. The 'acting as what is made' (kārya-hetu) is like a lamp illuminating colors, etc. The 'awaiting cause' (apekṣā-hetu) is when, at the time of cessation, the continuity is cut off, and the nature of non-discrimination arises. The 'cause to be' (bhaviṣyat-hetu) refers to the cause of what is made, which is the dharma produced by the roots and dusts (根塵, sense organs and their objects). It is the present cause that can attract future consequences. The 'successive cause' (samanantara-hetu) refers to clinging to the roots and dusts to form good and evil karma, continuing the seed of rebirth in the subsequent existence, where the result again becomes the cause. The 'interdependent cause' (sahakāri-hetu) refers to the continuous succession of good and evil karma without interruption, where cause and effect continuously follow each other. The 'making cause' (kartṛ-hetu) refers to making a cause upon a cause, like a Chakravartin king (轉輪王, wheel-turning king) who, having already obtained a superior reward, further makes a superior cause, which is called enhancement. The 'manifesting cause' (prakāśaka-hetu) refers to the fact that whenever a matter of discrimination arises, there must be a cause that can act as the object of what is made, and with the addition of a lamp illuminating an object, it becomes clearly visible. The 'awaiting cause' (pratīkṣā-hetu) refers to the fact that when discrimination ceases, it still acts, and when it acts, it ceases. If the continuous thought is cut off, then the nature of non-discrimination arises, with discrimination treating non-discrimination, this is the awaiting cause.

Mahamati (大慧, great wisdom), those foolish people who are attached to the appearance of their own discriminations do not believe in gradual arising or simultaneous arising. Why? If all dharmas arise simultaneously, then there would be no distinction between the cause that acts and the dharma that is acted upon, and therefore the appearance of the cause cannot be obtained. If all dharmas arise gradually, then their substantial form cannot be obtained either. Therefore, it is said that gradual arising is not established, just like a child that is not born, how can there be a father's name? This speaks of the dharmas produced by the six causes, which are not two kinds of arising, but only the result of the discriminations of ordinary people, so it is said that it is neither gradual arising nor simultaneous arising. Why? The following is the question and conclusion of the reason for non-arising. If all dharmas arise suddenly, then there would be no distinction between the cause that acts and the dharma that is acted upon, and seeking the appearance of its cause is unattainable. If all dharmas arise gradually, seeking its substantial form is also unattainable. Therefore, it is compared to a child that is not born, how can there be a father's name?

Mahamati (大慧, great wisdom), the idea of gradual arising and successive means is incorrect; it is merely discrimination. Because the produced dharma arises due to causes such as clinging, sequence, and enhancing conditions. Mahamati (大慧, great wisdom), gradual arising is not established because the nature of discrimination is attached to appearances. Gradual and simultaneous arising are both not established because it is the self-mind that manifests and experiences, self-characteristics and common characteristics, external self-nature and non-self-nature. Mahamati (大慧, great wisdom), gradual and simultaneous are both not...

生。除自心現不覺妄想故相生。是故因緣作事方便相。當離漸次俱見　漸次相續方便求其生相既不可得。故曰不然。但妄謂生耳。言因攀緣等者。謂四緣也。心緣塵境曰攀緣。亦名因緣也。心數法次第而生。曰次第緣也。諸法生時。隨心所現不生障礙。曰增上緣也。心托緣生。如心識之生眼識。曰緣緣也。言等者。等於緣緣也。言生所生者。謂妄想從此四緣而生。于中求之亦不可得。故云漸次生不生。蓋此四緣亦是妄計。故漸與頓皆不生也。但自心現受用故。然于外性自相共相。推求亦無自性故也。惟除愚夫自生妄想。故戒云。當離漸次俱見。

爾時世尊欲重宣此義而說偈言。

一切都無生　　亦非因緣滅　于彼生滅中　　而起因緣想　非遮滅復生　　相續因緣起　唯為斷凡愚　　癡惑妄想緣　有無緣起法　　是悉無有生　習氣所迷轉　　從是三有現

一切都無生者。言一切法漸次與頓俱不生也。既云不生豈有滅乎。但以本迷而起生滅之想耳。非遮滅復生者。佛之所以說無生滅者。非謂實無生滅緣起。為斷凡愚妄計。作如是說。若究其本性。何生何滅。但無始習惑迷轉。遂有三界生滅。三有者。即三界也。

真實無生緣　　亦復無有滅　觀一切有為　　猶如虛空華　攝受及所攝　

【現代漢語翻譯】現代漢語譯本：生，是因為自心顯現的不覺妄想而相互產生。因此，因緣作為一種行事方便的表相，應當遠離漸次和俱時的見解。如果用漸次相續的方式去尋求其生相，那是不可得的，所以說不然，只不過是虛妄地認為有生罷了。所說的因攀緣等，指的是四緣。心緣于塵境叫做攀緣，也叫做因緣。心數法次第產生，叫做次第緣。諸法產生時，隨心所現而不產生障礙，叫做增上緣。心依託于緣而生，比如心識產生眼識，叫做緣緣。所說的『等』，等於緣緣。所說的生所生，指的是妄想從此四緣而生，在其中尋求也是不可得的，所以說漸次生是不生的。因為這四緣也是妄計的，所以漸次和頓時的生都是不生的。只是自心顯現而受用罷了。然而對外性、自相、共相進行推求，也是沒有自性的。只有愚夫才會自己產生妄想，所以戒律說，應當遠離漸次和俱時的見解。

這時，世尊想要再次宣說這個道理，所以說了以下偈語：

一切都無生，亦非因緣滅，于彼生滅中，而起因緣想，非遮滅復生，相續因緣起，唯為斷凡愚，癡惑妄想緣，有無緣起法，是悉無有生，習氣所迷轉，從是三有現。

一切都無生，說的是一切法漸次和頓時的生都是不生的。既然說不生，哪裡會有滅呢？只是因為本來就迷惑，所以才產生了生滅的想法罷了。非遮滅復生，佛之所以說無生滅，不是說實際上沒有生滅緣起，而是爲了斷除凡夫愚人的虛妄計較，才這樣說的。如果探究其本性，哪裡有生哪裡有滅呢？只是因為無始以來的習氣迷惑流轉，才有了三界（Trailokya）的生滅。三有，就是三界。

真實無生緣，亦復無有滅，觀一切有為，猶如虛空華，攝受及所攝

【English Translation】 English version: 'Birth' arises from the mutual generation of unaware and deluded thoughts manifested by one's own mind. Therefore, 'cause and condition' (hetu-pratyaya) as a superficial means of action, should be kept away from gradual and simultaneous views. If one seeks its characteristic of arising through gradual succession, it is unattainable. Hence, it is said to be not so; it is merely a false notion of arising. The mention of 'cause, clinging, etc.' refers to the four conditions (catvāri pratyayāḥ). The mind clinging to the objects of the senses is called 'clinging' (ālambana), also known as 'cause and condition'. The sequential arising of mental phenomena is called 'sequential condition' (samanantara-pratyaya). When phenomena arise, they manifest according to the mind without creating obstacles, which is called 'dominant condition' (adhipati-pratyaya). The mind relies on conditions to arise, such as the arising of eye consciousness from mind consciousness, which is called 'condition-condition' (samanantara-pratyaya). The term 'etc.' is equivalent to 'condition-condition'. The 'arising of what arises' refers to the delusion arising from these four conditions, which is unattainable when sought within them. Therefore, gradual arising is non-arising. Because these four conditions are also falsely conceived, both gradual and sudden arising are non-arising. It is merely the mind manifesting and experiencing. However, when investigating external nature, self-nature, and common nature, there is also no self-nature. Only foolish people generate delusions themselves. Therefore, the precepts say, 'One should stay away from gradual and simultaneous views.'

At that time, the World-Honored One (Śākyamuni Buddha) wanted to reiterate this meaning, so he spoke the following verse:

'All are without arising, nor is there extinction due to causes and conditions. In that arising and extinction, thoughts of causes and conditions arise. It is not that extinction is prevented and then arises again; arising from continuous causes and conditions. It is only to cut off the delusions and confused thoughts of foolish ordinary people. The arising of existence and non-existence is all without arising. Confused and transformed by habitual tendencies, from this, the three realms (trayo dhātavaḥ) appear.'

'All are without arising' means that the gradual and sudden arising of all phenomena is non-arising. Since it is said to be non-arising, how can there be extinction? It is only because of original delusion that thoughts of arising and extinction arise. 'It is not that extinction is prevented and then arises again' means that the Buddha's saying of no arising and extinction is not to say that there is actually no arising and extinction from causes and conditions, but to cut off the false calculations of foolish ordinary people. If one investigates its original nature, where is there arising and where is there extinction? It is only because of the confusion and transformation of beginningless habitual tendencies that the arising and extinction of the three realms (trayo dhātavaḥ) occur. The 'three existences' are the three realms.

'In reality, there is no cause for arising, nor is there extinction. Observe all conditioned phenomena as like flowers in the sky. Grasping and what is grasped.'

舍離惑亂見　非已生當生　　亦復無因緣　一切無所有　　斯皆是言說

猶如虛空華者。言眾生於真如實理中。起生滅見。如病眼見華耳。攝受及所攝者。乃謂能取所取。於此根塵境界。不見有無惑亂等相。則已生當生一切無有。乃假名言說耳。

爾時大慧菩薩摩訶薩復白佛言。世尊。惟愿為說言說妄想相心經。世尊。我及余菩薩摩訶薩若善知言說妄想相心經。則能通達言說所說二種義。疾得阿耨多羅三藐三菩提。以言說所說二種。趣凈一切眾生　上云一切無所有。斯皆是言說。然凡愚多於言說起諸妄想。不能會理故。大慧。發如是問。言心經者。即此經所說名相妄想。顯示第一義心。二種義者。入楞伽云。通達能說所說義。疾得無上菩提。令一切眾生於二義中。亦得清凈也。

佛告大慧。諦聽諦聽。善思念之。當爲汝說。大慧。白佛言。善哉。世尊。唯然受教。佛告大慧。有四種言說妄想相。謂相言說。夢言說。過妄想計著言說。無始妄想言說。相言說者。從自妄想色相計著生。夢言說者。先所經境界隨憶念生從覺已境界無性生。過妄想計著言說者。先怨所作業隨憶念生。無始妄想言說者。無始虛偽計著過自種習氣生。是名四種言說妄想相　真實理上離言說相一尚叵得。豈有四哉。如來說

【現代漢語翻譯】　舍離惑亂見　非已生當生　　亦復無因緣　一切無所有　　斯皆是言說

猶如虛空華者。言眾生於真如實理（Tathata，事物的真實本性）中。起生滅見。如病眼見華耳。攝受及所攝者。乃謂能取所取。於此根塵境界。不見有無惑亂等相。則已生當生一切無有。乃假名言說耳。

爾時大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva，一位偉大的菩薩）復白佛言。世尊。惟愿為說言說妄想相心經。世尊。我及余菩薩摩訶薩若善知言說妄想相心經。則能通達言說所說二種義。疾得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。以言說所說二種。趣凈一切眾生　上云一切無所有。斯皆是言說。然凡愚多於言說起諸妄想。不能會理故。大慧。發如是問。言心經者。即此經所說名相妄想。顯示第一義心。二種義者。入楞伽云。通達能說所說義。疾得無上菩提。令一切眾生於二義中。亦得清凈也。

佛告大慧。諦聽諦聽。善思念之。當爲汝說。大慧。白佛言。善哉。世尊。唯然受教。佛告大慧。有四種言說妄想相。謂相言說。夢言說。過妄想計著言說。無始妄想言說。相言說者。從自妄想色相計著生。夢言說者。先所經境界隨憶念生從覺已境界無性生。過妄想計著言說者。先怨所作業隨憶念生。無始妄想言說者。無始虛偽計著過自種習氣生。是名四種言說妄想相　真實理上離言說相一尚叵得。豈有四哉。如來說

【English Translation】 Discarding deluded views, Neither past nor future arising, Nor any causal connection. All is devoid of substance, All this is mere expression.

Like flowers in the sky, it is said that sentient beings, within the true and real principle of Tathata (Tathata, the true nature of things), give rise to views of arising and ceasing, like seeing flowers with diseased eyes. Those who grasp and are grasped, claim to be able to take and be taken. In this realm of roots and dust, not seeing the aspects of existence, non-existence, delusion, and confusion, then all that has arisen and will arise is non-existent. It is merely a provisional expression.

At that time, Mahamati Bodhisattva-Mahasattva (Mahamati Bodhisattva-Mahasattva, a great Bodhisattva) again said to the Buddha, 'World Honored One, I wish you would explain the Sutra of Mind on the Aspects of Verbal Thought and Discrimination. World Honored One, if I and other Bodhisattva-Mahasattvas understand well the Sutra of Mind on the Aspects of Verbal Thought and Discrimination, we will be able to comprehend the two meanings of expression and what is expressed, and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). With the two aspects of expression and what is expressed, we can purify all sentient beings.' It is said above that all is devoid of substance, all this is mere expression. However, ordinary people often give rise to various discriminations based on expression and cannot understand the principle. Therefore, Mahamati asks this question. The Sutra of Mind refers to the names, forms, and discriminations spoken of in this sutra, revealing the mind of the supreme meaning. The two meanings, as stated in the Lankavatara Sutra, are to comprehend the meaning of what can be expressed and what is expressed, and quickly attain unsurpassed Bodhi, so that all sentient beings can also be purified in these two meanings.

The Buddha said to Mahamati, 'Listen carefully, listen carefully, and contemplate well. I will explain it to you.' Mahamati said to the Buddha, 'Excellent, World Honored One, I will receive your teachings.' The Buddha said to Mahamati, 'There are four aspects of verbal thought and discrimination, namely, expression of form, expression of dreams, expression of clinging to past discriminations, and expression of beginningless discriminations. Expression of form arises from clinging to the form of one's own discriminations. Expression of dreams arises from the recollection of past experiences, arising from the non-nature of the realm after awakening. Expression of clinging to past discriminations arises from the recollection of past actions done to enemies. Expression of beginningless discriminations arises from the beginningless false clinging to the habits of one's own seeds. These are the four aspects of verbal thought and discrimination. On the true principle, even one aspect of expression is unattainable, how could there be four? The Tathagata speaks.'

此四者。以言遣言。雖說第一義心亦當離著。況此四種皆說眾生妄想也。相言說者。謂從自心所現妄想色相分別自相共相而生也。夢言說者。謂憶念所歷境界。形於夢寐而有言說。然覺已無實境界故云無性也。過妄想計著言說者。謂昔有怨仇曾害於我。后時憶念而生憤恨之言也。無始妄想言說者。謂從無始戲論妄執習氣所生也。若能離此四種妄想言說。則顯一實妙理矣。

爾時大慧菩薩摩訶薩復以此義勸請世尊。惟愿更說言說妄想所現境界。世尊。何處何故云何。何因眾生妄想言說生　此問言說所起之處也。

佛告大慧。頭胸喉鼻唇舌龂齒和合出音聲。大慧白佛言。世尊。言說妄想。為異為不異。佛告大慧。言說妄想。非異非不異。所以者何。謂彼因生相故。大慧。若言說妄想異者。妄想不應是因。若不異者。語不顯義而有顯示。是故非異非不異　頭等七處。息風所依和合出聲而成言說。既依眾緣而生則聲為妄矣。故有第二異不異問。佛答非異非不異者。但以分別為因起言說耳。又告。異則妄想不應是因。不異則言說不應顯義。云何而有言說顯示。故曰非異非不異也。

大慧復白佛言。世尊。為言說即是第一義。為所說者。是第一義。佛告大慧。非言說是第一義。亦非所說是第一義。所以者何。謂

【現代漢語翻譯】現代漢語譯本：這四種言說。以言語來遣除言語。即使是說第一義心，也應當遠離執著。更何況這四種都是在說眾生的虛妄分別呢。『相言說』，是指從自心所顯現的虛妄色相，分別自相和共相而產生的言說。『夢言說』，是指回憶所經歷的境界，在夢中形成言語。然而醒來后，並沒有真實的境界，所以說是無自性的。『過妄想計著言說』，是指過去有怨仇曾經傷害過我，後來回憶起來而產生憤恨的言語。『無始妄想言說』，是指從無始以來的戲論、虛妄執著的習氣所產生的言語。如果能夠遠離這四種虛妄的言說，就能顯現一實的微妙真理了。

當時，大慧菩薩摩訶薩又用這個道理勸請世尊，『希望世尊能夠再次解說言說妄想所顯現的境界。世尊，言說妄想是從什麼地方、什麼原因、怎麼樣產生的？是什麼原因導致眾生產生妄想言說？』這是在問言說產生的地方。

佛告訴大慧：『頭、胸、喉、鼻、唇、舌、牙齦、牙齒和合，發出聲音。』大慧問佛說：『世尊，言說妄想，是和第一義相同還是不同？』佛告訴大慧：『言說妄想，非同非異。』為什麼呢？因為它是因緣生起的相。大慧，如果說言說妄想是異，那麼妄想就不應該是因。如果說不異，那麼言語就不能顯明意義，而現在卻有顯示。所以說非異非不異。』頭等七處，是氣息風所依靠的地方，和合發出聲音，才成為言說。既然是依靠眾多的因緣而生起，那麼聲音就是虛妄的了。所以有第二種相同還是不同的提問。佛回答說非同非異，只是因為分別而產生言說罷了。又說，如果是異，那麼妄想就不應該是因。如果是不異，那麼言說就不應該顯明意義。怎麼會有言說顯示呢？所以說非異非不異。

大慧又問佛說：『世尊，是言說本身就是第一義，還是所說的內容是第一義？』佛告訴大慧：『不是言說本身是第一義，也不是所說的內容是第一義。』為什麼呢？因為...

【English Translation】 English version: These four kinds of speech. Using speech to dispel speech. Even when speaking of the ultimate reality (First Principle), one should still detach from clinging. How much more so since these four are all speaking of sentient beings' deluded thoughts.

'Speech of appearances' refers to speech arising from the deluded appearances manifested by one's own mind, distinguishing between self-characteristics and shared characteristics. 'Speech of dreams' refers to speech that arises in dreams from recalling past experiences. However, upon awakening, there is no real realm, hence it is said to be without inherent nature.

'Speech of clinging to past deluded thoughts' refers to speech of resentment arising from recalling past grievances. 'Speech of beginningless deluded thoughts' refers to speech arising from the habitual tendencies of beginningless playful delusions and false attachments. If one can abandon these four kinds of deluded speech, then the wonderful principle of the one reality will be revealed.

At that time, Mahamati (Great Wisdom) Bodhisattva Mahasattva again urged the World-Honored One with this meaning, 'May the World-Honored One further explain the realm manifested by speech-delusion. World-Honored One, from where, for what reason, how, and due to what cause do sentient beings' speech-delusions arise?' This asks about the place where speech arises.

The Buddha told Mahamati, 'Sound arises from the combination of the head, chest, throat, nose, lips, tongue, gums, and teeth.' Mahamati asked the Buddha, 'World-Honored One, are speech-delusion and the ultimate reality (First Principle) the same or different?' The Buddha told Mahamati, 'Speech-delusion is neither the same nor different.' Why is that? Because it is a phenomenon arising from causes and conditions. Mahamati, if speech-delusion were different, then delusion should not be the cause. If it were not different, then speech would not reveal meaning, yet it does reveal. Therefore, it is neither the same nor different.' The seven places such as the head are where the breath-wind relies, combining to produce sound and thus becoming speech. Since it arises depending on numerous conditions, then sound is deluded. Therefore, there is the second question of same or different. The Buddha answers neither the same nor different, only that speech arises due to discrimination. Furthermore, he says, if it were different, then delusion should not be the cause. If it were not different, then speech should not reveal meaning. How could there be speech revealing? Therefore, it is said to be neither the same nor different.

Mahamati again asked the Buddha, 'World-Honored One, is speech itself the ultimate reality (First Principle), or is what is spoken the ultimate reality?' The Buddha told Mahamati, 'Neither is speech itself the ultimate reality, nor is what is spoken the ultimate reality.' Why is that? Because...

第一義聖樂。言說所入是第一義。非言說是第一義。第一義者。聖智自覺所得。非言說妄想覺境界。是故言說妄想。不顯示第一義。言說者。生滅動搖展轉因緣起。若展轉因緣起者。彼不顯示第一義。大慧自他相無性故。言說相。不顯示第一義。複次大慧。隨入自心現量故。種種相外性非性。言說妄想不顯示第一義。是故大慧。當離言說諸妄想相　言說者。能詮之教也。所說者。所詮之理也。問意謂此二者。孰為第一義耶。佛答能說所說皆非第一義者。雖所詮是理而非自得之妙。似是而非。惟聖樂處因言而入。非言說即是也。然聖智樂處。是自得之妙。故云非言說妄想覺境界言說不能顯示第一義者有三。一者言說出于生滅動搖。展轉緣起無常故。二者言說問答。有自他相故。三者言說妄想不了惟心諸相無故。乃戒云。當離言說諸妄想相。

爾時世尊欲重宣此義而說偈言。

諸性無自性　　亦復無言說　甚深空空義　　愚夫不能了　一切性自性　　言說法如影　自覺聖智子　　實際我所說

諸性無自性者。離心緣相也。亦復無言說者。離言說相也。既絕言思。是為第一義空。愚夫昧此則墮諸有一切性自性等。謂一切法有自性則有言說。然皆不實如影。惟聖智所證實際是我所說也。

爾時大

【現代漢語翻譯】現代漢語譯本第一義聖樂：能用言語表達和理解的是第一義，但言語本身並非第一義。真正的第一義，是聖者憑藉智慧自覺自證的境界，不是通過言語和妄想所能達到的。因此，言語和妄想無法完全揭示第一義。言語是生滅、變動、流轉、因緣和合而產生的。凡是依賴因緣和合而產生的，都不能完全揭示第一義。大慧（Mahamati），因為自他和合之相的本性是空無的，所以言語之相不能完全揭示第一義。再者，大慧，由於隨順並進入自心所顯現的境界，種種外在之相的自性與非自性，言語和妄想都無法完全揭示第一義。因此，大慧，應當遠離言語和各種妄想之相。言語，指的是能夠詮釋教義的工具。所說，指的是言語所要表達的真理。有人問，這兩者之中，哪一個是第一義呢？佛陀回答說，能說之教和所說之理都不是第一義。雖然所詮釋的是真理，但並非自身證悟的妙處，看似是，但並非真正是。只有聖者才能在聖樂之中，通過言語而進入第一義，但言語本身並非第一義。聖者的智慧和聖樂，是自身證悟的妙處，所以說不是言語和妄想所能達到的境界。言語不能完全揭示第一義有三個原因：一是言語出于生滅、變動、流轉，是因緣和合而產生的，是無常的；二是言語問答，有自他之相；三是言語和妄想不能明瞭萬法唯心所現，諸相本無自性。因此告誡說，應當遠離言語和各種妄想之相。

這時，世尊想要再次宣揚這個道理，於是說了偈語：

諸法之性無自性，也無法用言語表達，甚深微妙的空性之義，愚昧之人無法理解。一切諸法的自性，以及言語表達，都如幻影一般，只有自覺的聖智之子，才能證得真實，這才是我的教導。

諸法之性無自性，指的是遠離心識的攀緣和執著。也無法用言語表達，指的是遠離言語的束縛。既超越了言語和思慮，這就是第一義空。愚昧之人不明白這個道理，就會墮入各種有自性的執著，認為一切法有自性，因此有言語表達。但這些都不是真實的，如同幻影一般。只有聖者的智慧所證悟的真實，才是我所說的。

這時，大慧（Mahamati）...

【English Translation】 English version The supreme bliss of the holy truth: That which can be expressed and understood through language is related to the supreme truth, but language itself is not the supreme truth. The true supreme truth is attained through the self-realized wisdom of the holy ones, not through the realm of language and delusion. Therefore, language and delusion cannot fully reveal the supreme truth. Language arises from birth, death, movement, change, and dependent origination. Whatever arises from dependent origination cannot fully reveal the supreme truth. Mahamati (Great Wisdom), because the nature of self and other is emptiness, the form of language cannot fully reveal the supreme truth. Furthermore, Mahamati, because of following and entering the realm manifested by one's own mind, the nature and non-nature of various external forms cannot be fully revealed by language and delusion. Therefore, Mahamati, one should stay away from language and all forms of delusion. Language refers to the tool that can interpret the teachings. What is said refers to the truth that language intends to express. Someone asks, which of these two is the supreme truth? The Buddha answers that neither the teaching that can be spoken nor the truth that is spoken is the supreme truth. Although what is interpreted is the truth, it is not the wonder of self-realization; it seems to be, but it is not truly so. Only the holy ones can enter the supreme truth through language in the bliss of holiness, but language itself is not the supreme truth. The wisdom and bliss of the holy ones are the wonders of self-realization, so it is said that it is not a realm that can be reached by language and delusion. There are three reasons why language cannot fully reveal the supreme truth: first, language arises from birth, death, movement, change, and is produced by dependent origination, which is impermanent; second, language in questions and answers has the form of self and other; third, language and delusion cannot understand that all dharmas are manifestations of the mind, and all forms have no inherent nature. Therefore, it is warned that one should stay away from language and all forms of delusion.

At that time, the World Honored One, wishing to proclaim this meaning again, spoke in verse:

The nature of all things has no self-nature, nor can it be expressed in words, The profound and subtle meaning of emptiness, the foolish cannot understand. The self-nature of all things, and the expression of language, are like illusions, Only the self-aware sons of holy wisdom can attain the truth, this is my teaching.

The nature of all things has no self-nature, which means to stay away from the clinging and attachment of consciousness. Nor can it be expressed in words, which means to stay away from the bondage of language. Since it transcends language and thought, this is the supreme emptiness. The foolish do not understand this principle, and will fall into various attachments to self-nature, believing that all dharmas have self-nature, and therefore there is language to express them. But these are not real, like illusions. Only the truth realized by the wisdom of the holy ones is what I speak of.

At that time, Mahamati (Great Wisdom)...

慧菩薩摩訶薩。復白佛言。世尊。惟愿為說離一異俱不俱有無非有非無常無常一切外道所不行自覺聖智所行離妄想自相共相入于第一真實之義。諸地相續漸次上上增進清凈之相。隨入如來地相無開發本願。譬如眾色摩尼境界無邊相行自心現趣部分之相一切諸法。我及余菩薩摩訶薩。離如是等妄想自性自共相見。疾得阿耨多羅三藐三菩提。令一切眾生一切安樂具足充滿　夫離四見絕百非。乃菩薩入道之初門故。舉以為問。先列四句相。自一異至無常四句有三。初一異四句者。合云一異亦異亦不異非異非不異。俱即亦異亦不異。不俱即非異非不異也。有無四句者。合云有無亦有亦無非有非無也。常等四句。合云常無常亦常亦無常非常非無常也。經文從略不具列也。此三四句各有宗計。一切外道正坐此見。言不行者不能離也。惟聖智由能離四句故。不見有自共相。可登第一義真實之地漸歷諸地至於佛地。無開發等者。入楞伽云。以無功用本願力故。蓋自行既滿。復以本願普入佛剎化諸眾生。如如意珠所現境界無不具顯。無邊相行者。相謂地相。行即所修之行。雖則無邊皆惟心現。一切諸法差別之相。部分即差別也。我及下結請令滿自他願行也。

佛告大慧。善哉善哉。汝能問我如是之義。多所安樂多所饒益。哀愍一切

【現代漢語翻譯】現代漢語譯本：慧菩薩摩訶薩（具有大智慧的菩薩）再次對佛說：『世尊，懇請您為我們講說如何遠離「一」與「異」、「俱」與「不俱」、「有」與「無」、「非有」與「非無」、「常」與「無常」這些一切外道所執著的見解，以及如何通過自覺的聖智，遠離妄想的自相和共相，進入第一義諦的真實境界。請您開示諸地相續、漸次增進的清凈之相，以及如何隨順進入如來地，而不捨棄最初的發心和本願。這就像摩尼寶珠（能涌現寶物的珠子）所顯現的境界，無邊無際，種種相狀的執行都只是自心的顯現，以及趣向不同部分的差別之相，以及一切諸法的實相。我和其他的菩薩摩訶薩，希望能夠遠離這些妄想的自性、自共相的見解，迅速證得阿耨多羅三藐三菩提（無上正等正覺），令一切眾生得到一切安樂，具足圓滿。』遠離四種見解，斷絕百種錯誤，是菩薩入道的最初方便。所以慧菩薩以此為問題。首先列出四句相，從「一異」到「無常」四句共有三種。第一種「一異」四句，合起來說就是「一、異、亦一亦異、非一非異」。「俱」就是「亦一亦異」，「不俱」就是「非一非異」。第二種「有無」四句，合起來說就是「有、無、亦有亦無、非有非無」。第三種「常等」四句，合起來說就是「常、無常、亦常亦無常、非常非無常」。經文爲了簡略，沒有全部列出。這三種四句都有各自的宗派和計較，一切外道正是執著于這些見解。所謂「不行」，就是不能夠遠離這些見解。只有聖智才能夠遠離四句，所以才不會見到自相和共相，才能夠登上第一義真實的境界，逐漸經歷各個菩薩的階位，最終到達佛的境界。「無開發等者」，如同《楞伽經》所說，『以無功用本願力故』。大概是說，自己修行的功德已經圓滿，又以最初發下的本願普遍進入各個佛的剎土，教化各種眾生，就像如意寶珠所顯現的境界，沒有不完全顯現的。「無邊相行者」，『相』指的是地的相狀，『行』指的是所修的行持。雖然無邊無際，都是唯心所現。一切諸法差別之相，『部分』就是差別。『我及下』是總結，祈請佛陀滿足自己和他人發下的願行。佛告訴大慧菩薩：『很好，很好！你能夠問我這樣的道理，能夠給眾生帶來很多的安樂，能夠給眾生帶來很多的利益，憐憫一切眾生。』

【English Translation】 English version: The Mahasattva (great being) Bodhisattva Mahamati, again spoke to the Buddha, saying: 'World Honored One, I beseech you to explain how to be free from the notions of 'one' and 'different,' 'both' and 'neither,' 'existent' and 'non-existent,' 'neither existent nor non-existent,' 'permanent' and 'impermanent,' which are clung to by all the heretics. Please explain how, through the self-awakened wisdom, one can be free from the self-nature and common-nature of discrimination, and enter into the true meaning of the First Principle. Please reveal the aspects of the continuous progression through the stages (Bhumis), the gradual increase of purity, and how to enter the Tathagata-ground (Buddha-ground) without abandoning the original aspiration and vows. It is like the Mani jewel (wish-fulfilling jewel) manifesting boundless realms, the activities of various aspects are merely the manifestation of one's own mind, and the aspects of different parts towards which one inclines, and the true nature of all dharmas. I and other Bodhisattva-Mahasattvas, wish to be free from such discriminating self-nature and the views of self and common characteristics, and quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), so that all beings may obtain all happiness, fully and completely.' To be free from the four views and to cut off the hundred negations is the initial gateway for a Bodhisattva to enter the path. Therefore, it is raised as a question. First, the four-fold propositions are listed, from 'one and different' to 'impermanent,' there are three sets of four-fold propositions. The first set of 'one and different' is combined as 'one, different, both one and different, neither one nor different.' 'Both' means 'both one and different,' and 'neither' means 'neither one nor different.' The second set of 'existent and non-existent' is combined as 'existent, non-existent, both existent and non-existent, neither existent nor non-existent.' The third set of 'permanent and so on' is combined as 'permanent, impermanent, both permanent and impermanent, neither permanent nor impermanent.' The sutra omits some for brevity. Each of these three sets of four-fold propositions has its own doctrines and attachments, and all heretics are attached to these views. 'Not acting' means not being able to be free from these views. Only the Holy Wisdom can be free from the four-fold propositions, so it does not see self-nature and common-nature, and can ascend to the true ground of the First Principle, gradually experience the various Bodhisattva stages, and finally reach the Buddha-ground. 'Without abandoning etc.,' as the Lankavatara Sutra says, 'Because of the power of the original vow without effort.' It probably means that one's own practice is complete, and one enters all Buddha-lands with the original vow to teach all beings, just like the realm manifested by the wish-fulfilling jewel, nothing is not completely manifested. 'Boundless aspects acting' means 'aspects' refers to the aspects of the ground, and 'acting' refers to the practices cultivated. Although boundless, they are all manifestations of the mind. The aspects of the differences of all dharmas, 'parts' means differences. 'I and below' is a conclusion, praying for the Buddha to fulfill the vows made by oneself and others. The Buddha said to Mahamati: 'Excellent, excellent! You are able to ask me about such a principle, which can bring much happiness to beings, can bring much benefit to beings, and have compassion for all beings.'

諸天世人。佛告大慧。諦聽諦聽善思念之。吾當為汝分別解說。大慧白佛言。善哉世尊唯然受教。佛告大慧。不知心量愚癡凡夫。取內外性。依於一異俱不俱有無非有非無常無常自性習因。計著妄想　答中。初總約法說有二。一者不知自心現量。于陰身內見有外法。計內外性。于同相起一見。于別相起異見。依此兩間而起俱見。離此兩間起不俱見。有無常無常皆若是也。二者自性習因。由宿習所熏。而起邪計妄見。下文凡十二喻。各有法有喻有合。不無同異。隨文別點。

譬如群鹿為渴所逼。見春時焰而作水想。迷亂馳趣不知非水。如是愚夫無始虛偽妄想所熏習。三毒燒心樂色境界。見生住滅取內外性。墮於一異俱不俱有無非有非無常無常想。妄見攝受　鹿逐時焰不知非水。愚夫樂欲不知樂是苦因。言妄想熏習。即自性習因義也。取內外性等。正謂起見也。

如揵闥婆城凡愚無智而起城想。無始習氣計著相現。彼非有城非無城。如是外道無始虛偽習氣計著。依於一異俱不俱有無非有非無常無常見。不能了知自心現量　揵闥婆本無城種。無智之人妄習所熏而作城想。此喻外道不達自心所現起一異等見也。

譬如有人夢見男女象馬車步城邑園林山河浴池種種莊嚴自身入中。覺已憶念。大慧。于意云何。

【現代漢語翻譯】現代漢語譯本：諸天和世人啊！佛陀告訴大慧（菩薩名）說：『仔細聽，仔細聽，好好地思考它。我將為你們分別解說。』大慧菩薩對佛說：『好的，世尊，我願意接受教誨。』佛陀告訴大慧：『那些不瞭解心量的愚癡凡夫，執取內外之性，依賴於一異、俱不俱、有無、非有非無、常無常的自性習因，計較執著于虛妄的念想。』在回答中，首先總括地用法來說明，有兩點：一是不知道自心所顯現的量，在陰身內看到有外在的法，計較內外之性。對於相同之處產生『一』的見解，對於不同之處產生『異』的見解。依賴於這兩者之間而產生『俱』的見解，離開這兩者之間產生『不俱』的見解。有無、常無常等等都是這樣。二是自性習因，由於過去習氣的薰染，而產生邪惡的計較和虛妄的見解。下面的十二個比喻，各有其法、比喻和結合。不外乎相同和不同，隨著文句分別點明。譬如一群鹿被幹渴所逼迫，看到春天時陽光的閃爍而產生水的想法，迷惑混亂地奔跑追逐，不知道那不是水。就像這樣，愚蠢的人們被無始以來的虛偽妄想所薰染，被貪嗔癡三毒燒灼內心，貪戀色等境界，見到生住滅，執取內外之性，陷入於一異、俱不俱、有無、非有非無、常無常的想法，虛妄地見解並接受。鹿追逐陽光的閃爍，不知道那不是水。愚蠢的人貪圖享樂，不知道快樂是痛苦的原因。所說的妄想熏習，就是自性習因的意思。執取內外之性等等，正是指產生見解。譬如乾闥婆（一種神）城，凡夫愚昧沒有智慧，卻產生城市的想法。被無始以來的習氣所薰染，計較執著于現象的顯現。那不是有城，也不是沒有城。就像這樣，外道被無始以來的虛偽習氣所薰染，計較執著，依賴於一異、俱不俱、有無、非有非無、常無常的見解，不能夠了解自心所顯現的量。乾闥婆本來沒有城市的種子，沒有智慧的人被虛妄的習氣所薰染而產生城市的想法。這比喻外道不通達自心所顯現的，而產生一異等等的見解。譬如有人在夢中見到男女、象馬、車乘、步行、城邑、園林、山河、浴池種種莊嚴，自身進入其中。醒來后回憶起這些。大慧啊，你認為怎麼樣？

【English Translation】 English version: 『O gods and humans!,』 the Buddha said to Mahamati (name of a Bodhisattva), 『Listen carefully, listen carefully, and contemplate it well. I will explain it to you in detail.』 Mahamati Bodhisattva said to the Buddha, 『Excellent, World Honored One, I am ready to receive your teachings.』 The Buddha told Mahamati, 『Those ignorant ordinary people who do not understand the measure of the mind, grasp the nature of inner and outer, rely on the self-nature habitual causes of oneness and otherness, both together and not together, existence and non-existence, neither existence nor non-existence, permanence and impermanence, and are attached to delusional thoughts.』 In the answer, first, generally speaking about the Dharma, there are two points: First, not knowing the self-mind's present measure, seeing external dharmas within the aggregates of the body, and calculating the nature of inner and outer. Regarding similarities, they give rise to the view of 『oneness』; regarding differences, they give rise to the view of 『otherness』. Relying on these two, they give rise to the view of 『both together』; apart from these two, they give rise to the view of 『not together』. Existence and non-existence, permanence and impermanence, and so on, are all like this. Second, self-nature habitual causes, due to the influence of past habits, give rise to evil calculations and delusional views. The following twelve metaphors each have their Dharma, metaphor, and combination. They are nothing more than similarities and differences, which are pointed out separately according to the text. For example, a herd of deer, driven by thirst, sees the shimmering of sunlight in spring and imagines it to be water, running after it in confusion, not knowing that it is not water. Just like this, foolish people are influenced by beginningless false delusions, their hearts burned by the three poisons of greed, hatred, and ignorance, craving for the realms of form, etc., seeing birth, dwelling, and decay, grasping the nature of inner and outer, falling into the thoughts of oneness and otherness, both together and not together, existence and non-existence, neither existence nor non-existence, permanence and impermanence, falsely seeing and accepting. The deer chase after the shimmering of sunlight, not knowing that it is not water. Foolish people crave pleasure, not knowing that pleasure is the cause of suffering. The so-called influence of delusion is the meaning of self-nature habitual causes. Grasping the nature of inner and outer, etc., precisely refers to the arising of views. For example, the city of Gandharvas (a type of celestial being), ordinary people are ignorant and without wisdom, yet they have the idea of a city. Influenced by beginningless habitual tendencies, they calculate and cling to the appearance of phenomena. It is neither a city that exists, nor a city that does not exist. Just like this, externalists are influenced by beginningless false habitual tendencies, calculating and clinging, relying on the views of oneness and otherness, both together and not together, existence and non-existence, neither existence nor non-existence, permanence and impermanence, and are unable to understand the self-mind's present measure. The Gandharvas originally have no seed of a city; people without wisdom are influenced by false habitual tendencies and have the idea of a city. This is a metaphor for externalists not understanding what is manifested by their own minds, and thus giving rise to views of oneness and otherness, etc. For example, someone dreams of seeing men and women, elephants and horses, carriages, walking, cities, gardens, mountains and rivers, bathing ponds, all kinds of adornments, and entering into them themselves. After waking up, they recall these things. Mahamati, what do you think?

如是士夫於前所夢。憶念不捨為黠慧不。大慧白佛言。不也世尊。佛告大慧。如是凡夫惡見所噬。外道智慧不知如夢自心現性。依於一異俱不俱有無非有非無常無常見　夢所見境本非實事。而乃憶念不捨。非礙而何。此喻外道邪計不了唯心起諸見也。

譬如畫像不高不下。而彼凡愚作高下想。如是未來外道。惡見習氣充滿。依於一異俱不俱有無非有非無常無常見。自壞壞他。余離有無無生之論。亦說言無。謗因果見拔善根本壞清凈因。勝求者當遠離去。作如是說。彼墮自他俱見有無妄想已。墮建立誹謗。以是惡見當墮地獄　此畫像喻。況外道惡習起見自壞壞他。言余離有無無生論者。指正教也。正教無生之論離有無見。而彼反將此同爲己見。亦說言無。勝求謂求勝法者。當離此見。彼外道以邪見故。當墮惡趣可不懼乎。

譬如翳目見有垂髮。謂眾人言。汝等觀此。而是垂髮。畢竟非性非無性。見不見故。如是外道妄見希望。依於一異俱不俱有無非有非無常無常見。誹謗正法自陷陷他　此喻中。言非性非無性者。以見有垂髮故言非無性。以不見有垂髮故言非性。余文可見。

譬如火輪非輪。愚夫輪想非有智者。如是外道惡見希望。依於一異俱不俱有無非有非無常無常想。一切性生　此喻外道邪心取境

【現代漢語翻譯】現代漢語譯本：佛對大慧說：『如果有人對於之前夢中所見之事，念念不忘，你能說他是聰明人嗎？』大慧回答佛說：『不能，世尊。』佛告訴大慧：『這些凡夫被錯誤的見解所迷惑，憑藉外道的智慧，不明白一切現象都只是自心的顯現，執著於一和異、俱和不俱、有和無、非有和非無、常和無常等錯誤的見解。夢中所見的境界本來就不是真實存在的，卻還念念不忘，這不是愚癡又是什麼呢？』這個比喻是說外道的邪見不能了達萬法唯心所現，從而產生各種錯誤的見解。

『譬如畫中的形象，既不能說是高，也不能說是低，而那些愚蠢的人卻在那裡分別高低。同樣，未來的外道，被錯誤的見解和習氣所充滿，執著於一和異、俱和不俱、有和無、非有和非無、常和無常等錯誤的見解，最終自害害人。』那些遠離有無和無生之論的正確教法，也被他們說成是『無』，他們誹謗因果，拔除善的根本，破壞清凈的因。追求真理的人應當遠離這些錯誤的見解。他們這樣說，實際上已經墮入了自相矛盾的境地，既肯定又否定，最終會因為這些錯誤的見解而墮入地獄。這個畫像的比喻，是說外道被惡習所染，產生錯誤的見解，最終自害害人。這裡所說的『遠離有無無生論者』，指的是正教。正教的無生之論是遠離有無之見的，而他們反而將此與自己的見解等同起來，也說成是『無』。『勝求』指的是追求殊勝佛法的人，應當遠離這些見解。這些外道因為邪見，最終會墮入惡道，難道不令人恐懼嗎？

『譬如患有眼翳的人，看到空中飄落的毛髮，就對別人說：『你們看，這些是飄落的毛髮。』但這些毛髮，既不能說是真實存在的，也不能說是完全不存在的，因為有人能看到，有人卻看不到。同樣，外道懷著虛妄的見解和希望，執著於一和異、俱和不俱、有和無、非有和非無、常和無常等錯誤的見解，誹謗正法，最終自陷陷人。』這個比喻中，『非性非無性』的意思是，因為有人能看到飄落的毛髮，所以不能說是完全不存在的；因為實際上並沒有飄落的毛髮，所以也不能說是真實存在的。其餘的文句，意思也很明顯。

『譬如旋轉的火輪，實際上並不是真正的輪子，愚蠢的人卻把它當成輪子，而有智慧的人則不會這樣認為。同樣，外道懷著錯誤的見解和希望，執著於一和異、俱和不俱、有和無、非有和非無、常和無常等錯誤的見解，認為一切事物都是自然產生的。』這個比喻是說外道以邪惡的心態去認識事物。

【English Translation】 English version: The Buddha said to Mahamati (Great Wisdom): 'If a person dwells on the things seen in a dream, would you call him wise?' Mahamati replied to the Buddha: 'No, World Honored One.' The Buddha told Mahamati: 'These ordinary people are deluded by wrong views, relying on the wisdom of external paths (外道智慧), not understanding that all phenomena are manifestations of their own minds, clinging to wrong views such as one and different, both and neither, existent and non-existent, neither existent nor non-existent, permanent and impermanent. The realms seen in dreams are not real, yet they dwell on them, what is this if not foolishness?' This metaphor illustrates that the heretics' (外道) wrong views cannot understand that all dharmas are manifestations of mind, thus generating various wrong views.

'For example, a painted image is neither high nor low, but foolish people imagine high and low. Similarly, future heretics (外道), filled with wrong views and habits, cling to wrong views such as one and different, both and neither, existent and non-existent, neither existent nor non-existent, permanent and impermanent, ultimately harming themselves and others.' Those correct teachings that are apart from the theories of existence and non-existence and non-origination are also said by them to be 'non-existent'. They slander cause and effect, uproot the roots of goodness, and destroy the pure cause. Those who seek the supreme (勝求者) should stay away from these wrong views. By saying this, they have already fallen into self-contradiction, both affirming and denying, and will ultimately fall into hell because of these wrong views. This metaphor of the painted image illustrates that heretics (外道) are contaminated by evil habits, generating wrong views, ultimately harming themselves and others. The 'those who are apart from the theories of existence and non-existence and non-origination' refers to the correct teachings. The correct teachings' theory of non-origination is apart from the views of existence and non-existence, but they equate this with their own views, also saying it is 'non-existent'. 'Those who seek the supreme' (勝求) refers to those who seek the supreme Dharma, who should stay away from these views. These heretics (外道), because of their wrong views, will ultimately fall into evil paths, is this not frightening?

'For example, a person with cataracts sees falling hairs in the air and says to others: 'Look, these are falling hairs.' But these hairs cannot be said to be real, nor can they be said to be completely non-existent, because some people can see them, while others cannot. Similarly, heretics (外道) with false views and hopes, cling to wrong views such as one and different, both and neither, existent and non-existent, neither existent nor non-existent, permanent and impermanent, slander the correct Dharma, ultimately trapping themselves and others.' In this metaphor, 'neither existent nor non-existent' means that because some people can see the falling hairs, it cannot be said to be completely non-existent; because there are actually no falling hairs, it cannot be said to be real. The meaning of the remaining sentences is also clear.

'For example, a rotating fire wheel is not actually a real wheel, but foolish people regard it as a wheel, while wise people do not think so. Similarly, heretics (外道) with wrong views and hopes, cling to wrong views such as one and different, both and neither, existent and non-existent, neither existent nor non-existent, permanent and impermanent, believing that all things arise naturally.' This metaphor illustrates that heretics (外道) perceive things with an evil mind.

。無而為有。起種種見。

譬如水泡似摩尼珠。愚小無知作摩尼想。計著追逐。而彼水泡非摩尼非非摩尼。取不取故。如是外道。惡見妄想習氣所熏。于無所有說有生。緣有者言滅　水泡喻中。于無所有說有生者。義通前喻。以莫非無有說有。及於正因緣說有處。則反言斷滅。此外道之倒見。例皆如是。

複次大慧。有三種量五分論。各建立已得聖智自覺。離二自性事。而作有性妄想計著　三種量者。謂現量比量聖言量也。量即楷定義。譬升斗量物也。現量者。現即顯現。親得法體離妄分別。而非錯謬也。比量者。比即比類。比類量度而知其然。如隔山見煙必知有火。隔墻見角必知是牛。雖非親見亦非虛妄。聖言量者。謂以如來正教為準繩故。五分論者。二宗二因三喻四合五結。宗因喻三。亦云三支比量。合結但成此三義耳。如外道妄計執聲為常。于聲明中立量云。聲是有法定常為宗。因云。所作性故同喻如虛空。然而虛空非所作性。則因上不轉引喻不齊。立聲為常不成。若佛法中。聲是無常故。立量云。聲是有法定無常為宗。因云。所作性故。同喻如瓶盆。如楞嚴云。音聲雜語言。但依名句味。豈常也哉。外道種種計著。自謂過人。若不類彼立量破之。執何由破。故如來敘三種量五分論。雖各建立。修

【現代漢語翻譯】現代漢語譯本：從無而生有，從而產生各種各樣的見解。

譬如水泡，看起來像摩尼寶珠（如意寶珠，能滿足人們願望的寶珠）。愚昧無知的人把它當作摩尼寶珠來想，執著地追逐它。然而，那個水泡既不是摩尼寶珠，也不是非摩尼寶珠，因為取它或不取它都沒有意義。這些外道（佛教以外的宗教或哲學），被錯誤的見解和虛妄的念頭所薰染，在什麼都沒有的地方說有產生，在說有因緣的地方反而說是斷滅。水泡的比喻中，在什麼都沒有的地方說有產生，意思與前面的比喻相通。因為他們無論什麼都說是存在，並且在正確的因緣道理上說有存在的地方，反而說是斷滅。這些外道的顛倒見解，都可以這樣類比。

再者，大慧（菩薩名），有三種量（衡量事物的方法）和五分論（一種論證結構），他們各自建立這些，卻自以為得到了聖人的智慧，能夠自覺，離開了二自性事（指空性和有性），卻在那裡虛妄地想像和執著于有性。

三種量，指的是現量（直接感知）、比量（類比推理）和聖言量（聖人的言教）。量就是標準和定義，比如用升斗來量東西。現量，現是顯現，直接獲得事物的本體，沒有虛妄的分別，也不是錯誤的。比量，比是比較，通過比較和推理來了解事物，比如隔著山看到煙，必定知道有火；隔著墻看到角，必定知道是牛。雖然不是親眼所見，也不是虛假的。聖言量，就是以如來的正確教導作為標準。

五分論，包括二宗（主題）、二因（理由）、三喻（例子）、四合（總結）、五結（結論）。宗、因、喻三者，也稱為三支比量。合和結只是爲了完成這三個要素的意義。比如外道虛妄地認為聲音是常住不變的，於是在聲明（關於聲音的理論）中立論說：『聲音是有法，一定是常住的』，這是宗。理由是：『因為它是被製造出來的』，同喻（相同的例子）如同虛空。然而虛空不是被製造出來的，那麼理由上就不成立，引用的例子也不恰當，所以立論聲音是常住不變的就不能成立。如果在佛法中，聲音是無常的，立論說：『聲音是有法，一定是無常的』，這是宗。理由是：『因為它是被製造出來的』，同喻如同瓶子和盆子。如《楞嚴經》所說：『音聲雜語言，但依名句味』，怎麼能說是常住的呢？外道有種種的執著，自以為超過常人。如果不像他們那樣立論來駁斥他們，他們的執著怎麼能被破除呢？所以如來說三種量和五分論，雖然各自建立，修

【English Translation】 English version: From non-existence, they create existence, giving rise to all sorts of views.

For example, a water bubble resembles a Mani jewel (a wish-fulfilling jewel that grants desires). Foolish and ignorant people think of it as a Mani jewel, clinging to it and chasing after it. However, that water bubble is neither a Mani jewel nor not a Mani jewel, because taking it or not taking it is meaningless. Likewise, these heretics (religions or philosophies outside of Buddhism), influenced by wrong views and deluded thoughts, say that existence arises from nothing, and when there is a cause for existence, they say it is annihilation. In the analogy of the water bubble, saying that existence arises from nothing is consistent with the previous analogies. Because they say that everything is existent, and when there is a correct cause for existence, they say it is annihilation. All the inverted views of these heretics can be compared in this way.

Furthermore, Mahamati (name of a Bodhisattva), there are three kinds of measures (methods of measuring things) and a five-part argument (a structure of argumentation). They each establish these, but they think they have attained the wisdom of a sage, able to be self-aware, and apart from the two self-natures (referring to emptiness and existence), they are there falsely imagining and clinging to existence.

The three measures refer to direct perception (pratyaksha), inference (anumana), and the testimony of reliable sources (agama). A measure is a standard and definition, like using a measuring cup to measure things. Direct perception is when something appears directly, obtaining the essence of a thing, without false discriminations, and is not mistaken. Inference is comparison, understanding things through comparison and reasoning, such as seeing smoke across a mountain, one knows there must be fire; seeing a horn over a wall, one knows it must be a cow. Although not seen directly, it is not false. The testimony of reliable sources is taking the correct teachings of the Tathagata as the standard.

The five-part argument includes two theses (subject), two reasons (cause), three examples (illustration), four syntheses (summation), and five conclusions (conclusion). The thesis, reason, and example are also called the three-part argument. Synthesis and conclusion are only to complete the meaning of these three elements. For example, heretics falsely believe that sound is permanent, so in the theory of sound, they argue: 'Sound is a property, it must be permanent,' this is the thesis. The reason is: 'Because it is produced,' the same example is like space. However, space is not produced, so the reason is not valid, and the example is not appropriate, so the argument that sound is permanent cannot be established. If in Buddhism, sound is impermanent, the argument is: 'Sound is a property, it must be impermanent,' this is the thesis. The reason is: 'Because it is produced,' the same example is like a bottle and a pot. As the Surangama Sutra says: 'Sounds are mixed with language, but rely on names, phrases, and tastes,' how can it be said to be permanent? Heretics have all sorts of attachments, thinking they are superior to ordinary people. If one does not argue like them to refute them, how can their attachments be broken? Therefore, the Tathagata speaks of the three measures and the five-part argument, although each is established, cultivating

之則得自覺聖智。能離緣起妄想二種自性。而愚夫迷教。猶計有性。妄想分別也。

大慧。立意意識身心轉變。自心現攝所攝諸妄想斷。如來地自覺聖智修行者。不于彼作性非性想。若復修行者。如是境界性非性攝。取相生者。彼即取長養及取我人　入楞伽云。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。此云長養。即十六知見之一也。

大慧。若說彼性自性自共相。一切皆是化佛所說。非法佛說。又諸言說。悉由愚夫希望見生。不為別建立趣自性法得聖智自覺三昧樂住者分別顯示　如來說法有實有權。言若說彼性等法。是化佛所說權法也。若說自覺聖智三昧樂境。是諸佛所說實法也。言悉由愚夫希望見生者。是實機未熟。但說權法耳。

譬如水中有樹影現。彼非影非非影。非樹形非非樹形。如是外道見習所熏妄想計著。依於一異俱不俱有無非有非無常無常想。而不能知自心現量。譬如明鏡隨緣顯現一切色像而無妄想。彼非像非非像。而見像非像。妄想愚夫而作像想。如是外道惡見。自心像現妄想計著。依於一異俱不俱有無非有非無常無常見。譬如風水和合出聲。彼非性非非性。如是外道惡見妄想。依於一異俱不

【現代漢語翻譯】現代漢語譯本：

就能獲得自覺聖智（指遠離虛妄分別的智慧）。能夠脫離緣起（指事物相互依存的生起）和妄想這兩種自性（指事物自身存在的性質）。然而愚昧的人迷惑于教義，仍然執著于有自性，產生虛妄的分別。

大慧（菩薩名），確立意念，使意識、身心轉變，斷除由自心顯現的能取（指能認知的主體）和所取（指被認知的客體）的各種妄想。處於如來地（指佛的境界）的自覺聖智修行者，不會對這些境界作是『有自性』或『非有自性』的分別。如果修行者對這樣的境界，執著于『有自性』或『非有自性』的觀念，並因此產生執取，那麼他們就是在增長和執取我、人等分別。《入楞伽經》說：『諸修行者，轉化心意識，脫離能取和所取，安住于如來地，自證聖法，對於有和無不起任何執著。』大慧，諸修行者，如果對於境界產生有或無的執著，就會執著於我、人、眾生、壽者（指對生命的不同階段的執著）。這裡說的『長養』，就是十六種知見（指錯誤的認知觀念）之一。

大慧，如果說彼性（指事物的本性）、自性（指事物自身存在的性質）、自共相（指事物自身和與他物共有的特徵），這一切都是化佛（指佛的應化身）所說的，不是法佛（指佛的法身）所說的。而且，所有的言說，都是由愚夫的希望和見解產生的，不是爲了那些通過建立正確的知見，獲得聖智自覺，安住於三昧（指禪定）之樂的修行者而分別顯示的。如來說法有真實和方便之分。如果說彼性等法，是化佛所說的方便之法。如果說自覺聖智、三昧之樂的境界，是諸佛所說的真實之法。說一切言說都是由愚夫的希望和見解產生，是因為他們的根機尚未成熟，只能說方便之法。

譬如水中顯現樹的影子，它既不是影子，也不是非影子；既不是樹的形狀，也不是非樹的形狀。同樣，外道（指佛教以外的宗教或哲學）被錯誤的見解和習氣所薰染，產生虛妄的執著，依賴於一（指事物是單一的）、異（指事物是不同的）、俱（指事物是同時存在的）、不俱（指事物不是同時存在的）、有（指事物存在）、無（指事物不存在）、非有非無（指事物既非存在也非不存在）、常（指事物是永恒不變的）、無常（指事物是變化無常的）等觀念，而不能認識到自心顯現的真實。譬如明鏡隨外緣顯現一切色像，而沒有妄想分別。它既不是像，也不是非像，但能顯現像，而沒有像的妄想。愚昧的人卻執著于像的觀念。同樣，外道被錯誤的見解所迷惑，對自心顯現的影像產生虛妄的執著，依賴於一、異、俱、不俱、有、無、非有非無、常、無常等觀念。譬如風和水相互作用發出聲音，它既不是自性，也不是非自性。同樣，外道被錯誤的見解和妄想所迷惑，依賴於一、異、俱……

【English Translation】 English version:

Then one obtains the self-awakened sacred wisdom. One can detach from the two self-natures of dependent origination (pratītyasamutpāda, referring to the interdependent arising of phenomena) and delusion. However, foolish people are deluded by teachings and still cling to the notion of inherent existence (svabhāva), giving rise to deluded discriminations.

Mahamati (a Bodhisattva's name), establish the intention to transform consciousness, body, and mind, and sever all the deluded thoughts of the perceived (grāhaka, the perceiving subject) and the perceivable (grāhya, the perceived object) that arise from one's own mind. Practitioners of self-awakened sacred wisdom in the Tathagata-ground (Tathāgatagarbha, the womb of the Buddhas, the Buddha-nature) do not think of those states as being either 'inherently existent' or 'non-inherently existent'. If practitioners cling to the notion of 'inherent existence' or 'non-inherent existence' regarding such states, and thereby generate attachment, then they are cultivating and clinging to notions of self, others, etc. The Laṅkāvatāra Sūtra says: 'Practitioners transform mind and consciousness, detach from the perceived and the perceiver, abide in the Tathagata-ground, and self-attest the sacred Dharma, without arising any attachment to existence or non-existence.' Mahamati, if practitioners develop attachments to existence or non-existence regarding states, they will cling to notions of self, others, beings, and life-span (referring to attachment to different stages of life). The 'cultivation' mentioned here is one of the sixteen views (referring to incorrect cognitive notions).

Mahamati, if one speaks of 'that nature' (referring to the essence of things), 'self-nature' (svabhāva, the inherent existence of things), 'self-and-common characteristics' (svalakṣaṇa and sāmanyalakṣaṇa, the characteristics unique to a thing and those shared with others), all of this is spoken by the Nirmāṇakāya Buddha (the emanation body of the Buddha), not by the Dharmakāya Buddha (the Dharma body of the Buddha). Moreover, all speech arises from the hopes and views of foolish people, and is not separately revealed for those practitioners who, through establishing correct views, attain self-awakened sacred wisdom and abide in the bliss of samadhi (meditative absorption). The Buddha's teachings are both real and expedient. If one speaks of 'that nature' and other such teachings, it is the expedient teaching spoken by the Nirmāṇakāya Buddha. If one speaks of the state of self-awakened sacred wisdom and the bliss of samadhi, it is the real teaching spoken by all the Buddhas. Saying that all speech arises from the hopes and views of foolish people means that their faculties are not yet mature, and only expedient teachings can be spoken.

For example, the reflection of a tree appears in water; it is neither a reflection nor not a reflection; neither the shape of the tree nor not the shape of the tree. Similarly, externalists (referring to religions or philosophies outside of Buddhism) are influenced by wrong views and habits, generating deluded attachments, relying on notions of one (referring to things being singular), different (referring to things being distinct), both (referring to things existing simultaneously), not both (referring to things not existing simultaneously), existence (referring to things existing), non-existence (referring to things not existing), neither existence nor non-existence (referring to things being neither existent nor non-existent), permanence (referring to things being eternal), impermanence (referring to things being transient), and are unable to recognize the reality manifested by their own minds. For example, a clear mirror reflects all forms and images according to conditions, without deluded discriminations. It is neither an image nor not an image, but it reflects images without the delusion of images. Foolish people, however, cling to the notion of images. Similarly, externalists are deluded by wrong views, generating deluded attachments to the images manifested by their own minds, relying on notions of one, different, both, not both, existence, non-existence, neither existence nor non-existence, permanence, impermanence, etc. For example, wind and water combine to produce sound; it is neither inherent existence nor non-inherent existence. Similarly, externalists are deluded by wrong views and delusions, relying on one, different, both...

俱有無非有非無常無常見。譬如大地無草木處。熟焰川流洪浪雲涌。彼非性非非性貪無貪故。如是愚夫。無始虛偽習氣所熏。妄想計著依生住滅一異俱不俱有無非有非無常無常。緣自住事門。亦復如彼熟焰波浪。譬如有人咒術機發。以非眾生數。毗舍阇鬼方便合成動搖云爲。凡愚妄想計著往來。如是外道惡見希望。依於一異俱不俱有無非有非無常無常見。戲論計著不實建立。大慧。是故欲得自覺聖智事。當離生住滅一異俱不俱有無非有非無常無常等惡見妄想　已上五喻詞異義同。皆喻外道無始妄習。不知諸法唯心。起一異等見。說喻之意。要令離見顯性故。總結勸云。是故欲得自覺聖智。當離生住滅一異等惡見妄想。咒術機發者。西土外道咒令毗舍阇鬼入木人中走動如人。實非眾生故。云非眾生數也。

爾時世尊欲重宣此義而說偈言。

幻夢水樹影　　垂髮熟時焰　如是觀三有　　究竟得解脫　譬如渴鹿想　　動轉迷亂心　鹿想謂為水　　而實無水事　如是識種子　　動轉見境界　愚夫妄想生　　如為翳所翳　于無始生死　　計著攝受性　如逆楔出楔　　舍離貪攝受　如幻咒機發　　浮雲夢電光　觀是得解脫　　永斷三相續　于彼無有作　　猶如焰虛空　如是知諸法　　則為無所知

【現代漢語翻譯】現代漢語譯本『俱有』、『無非有非無』、『常』、『無常』等見解，就像沒有草木的大地，或者像熱焰川流、洪浪雲涌一樣。它們既不是自性，也不是非自性，因為它們有貪慾和沒有貪慾的緣故。就像愚夫一樣，被無始以來的虛妄習氣所薰染，妄想執著于依生、住、滅、一、異、俱、不俱、有、無、非有非無、常、無常等。這些都緣于各自的住事之門，也像熱焰波浪一樣虛幻。譬如有人用咒術或機關發動，使非眾生之數的毗舍阇鬼（Pisaca，一種惡鬼）方便合成，動搖云爲。凡夫愚昧，妄想執著于往來。就像外道惡見希望，依於一、異、俱、不俱、有、無、非有非無、常、無常等，以戲論計著不實的建立。大慧（Mahamati，菩薩名）！因此，想要獲得自覺聖智之事，應當遠離生、住、滅、一、異、俱、不俱、有、無、非有非無、常、無常等惡見妄想。以上五個比喻，詞語不同，意義相同，都是比喻外道無始以來的妄習，不知道諸法唯心，而生起一異等見。說比喻的用意，是要使人離開這些見解，顯現自性。所以總結勸誡說：因此，想要獲得自覺聖智，應當遠離生、住、滅、一、異等惡見妄想。咒術機發是指，西土外道用咒語使毗舍阇鬼進入木人中，使其走動如人，但實際上並非眾生之數，所以說『非眾生數』。

這時，世尊想要再次宣說這個道理，就說了偈語：

幻、夢、水樹影，垂髮、熟時焰，如是觀察三有（指欲有、色有、無色有），究竟就能得到解脫。譬如干渴的鹿，妄想動轉，迷惑了心，鹿以為是水，而實際上沒有水。就像識的種子，動轉而見到境界，愚夫妄想產生，就像被眼翳所遮蔽。對於無始生死，計著攝受的自性，就像用逆楔拔出楔子，舍離貪慾和攝受。就像幻術、咒語、機關發動，浮雲、夢、電光，觀察這些就能得到解脫，永遠斷除三相（生、住、滅）的相續。在那裡沒有造作，就像火焰和虛空一樣。像這樣了知諸法，就是無所不知。

【English Translation】 English version The views of 'both existent', 'neither existent nor non-existent', 'permanent', 'impermanent', etc., are like a land without grass or trees, or like a mirage of flowing heat, surging floods, and billowing clouds. They are neither self-nature nor non-self-nature because they have greed and no greed. Just like a foolish person,薰染 by false habits from beginningless time,妄想 clings to依生 (dependent arising), 住 (duration), 滅 (cessation), 一 (oneness), 異 (difference), 俱 (both), 不俱 (neither), 有 (existence), 無 (non-existence), 非有非無 (neither existence nor non-existence), 常 (permanence), 無常 (impermanence), etc. These all arise from their respective gates of abiding, and are as illusory as the waves of a mirage. For example, someone uses咒術 (mantra) or a mechanism to activate a Pisaca (a type of evil spirit) that is not a sentient being, conveniently combining and causing it to move and act like clouds. Ordinary fools妄想 cling to coming and going. Just like the evil views and hopes of外道 (non-Buddhists), relying on oneness, difference, both, neither, existence, non-existence, neither existence nor non-existence, permanence, impermanence, etc., engaging in playful debates and establishing unreal constructs. Mahamati! Therefore, if you want to attain the matter of self-realized sacred wisdom, you should stay away from the evil views and妄想 of arising, duration, cessation, oneness, difference, both, neither, existence, non-existence, neither existence nor non-existence, permanence, impermanence, etc. The above five metaphors, though different in wording, have the same meaning, all喻 (metaphor) the beginningless false habits of外道 (non-Buddhists), who do not know that all dharmas are only mind, and thus generate views of oneness, difference, etc. The purpose of using metaphors is to enable people to abandon these views and reveal their self-nature. Therefore, the conclusion and exhortation say: Therefore, if you want to attain self-realized sacred wisdom, you should stay away from the evil views and妄想 of arising, duration, cessation, oneness, difference, etc. '咒術機發 (Mantra and mechanism activation)' refers to how non-Buddhists in the West use mantras to make Pisaca spirits enter wooden figures, causing them to walk and move like humans, but in reality, they are not sentient beings, hence the saying 'not sentient beings'.

At that time, the World Honored One, wanting to reiterate this meaning, spoke in verse:

Illusions, dreams, water tree shadows, hanging hair, mirage flames, Observe the three realms (desire realm, form realm, formless realm) in this way, and ultimately attain liberation. Like a thirsty deer,妄想 moves and confuses the mind, The deer thinks it is water, but in reality, there is no water. Just like the seeds of consciousness, moving and seeing境 (objects of perception), Fools妄想 arise, like being obscured by cataracts. Regarding beginningless生死 (samsara), clinging to the nature of攝受 (grasping), Like using a reverse wedge to remove a wedge, abandoning greed and grasping. Like illusions, mantras, mechanisms activated, floating clouds, dreams, lightning, Observing these, one attains liberation, forever cutting off the continuity of the three phases (arising, duration, cessation). There is no creation there, like flames and empty space. Knowing all dharmas in this way is to be without knowing.

言教唯假名　　彼亦無有相　于彼起妄想　　陰行如垂髮　如畫垂髮幻　　夢揵闥婆城　火輪熟時焰　　無而現眾生　常無常一異　　俱不俱亦然　無始過相續　　愚夫癡妄想　明鏡水凈眼　　摩尼妙寶珠　于中現眾色　　而實無所有　一切性顯現　　如畫熟時焰　種種眾色現　　如夢無所有

偈中幻夢水樹影等。乃通頌上文。但譬喻有重複。文相互動。重複者三。如翳目垂髮及夢喻。凡四出。熱焰幻喻凡三出。陽焰畫喻凡再出。單頌上文者有四。如揵城等。缺頌者二。如聲及水泡。別出者有六。如楔如浮雲如電如水如凈眼如摩尼。皆長行所無。此且大略分之。隨文釋者。初夢等四喻。無非顯幻。故以幻事冠之於首。然皆行本明凡外起見。今以為幻觀三有者。以其不達幻理。所以起見故復明幻。三相續者。據後文即三毒是也。言無所知者。未知諸法如幻。是有強覺之知。已知如幻則無所知矣。言教唯假名者。謂有無等四句言教。本唯假名無有實相。以其不了故起妄想。想行等陰即實法也。又云如畫垂髮幻等。凡疊七喻以明本無所有而現有眾生。皆頌上文。余皆可見。

複次大慧。如來說法離如是四句。謂一異俱不俱有無非有非無常無常。離於有無建立誹謗。分別結集真諦緣起。道

【現代漢語翻譯】現代漢語譯本言語教導只是假借名稱，那些名稱本身也沒有實在的相狀。人們對這些名稱產生虛妄的念想，五陰的執行就像眼翳者所見的垂髮幻影一樣。又如畫中的垂髮，如幻術，如夢中的乾闥婆城（虛幻的城市），如熱病患者眼中的火焰。這些事物本來不存在，卻顯現給眾生。常與無常，一與異，俱與不俱，也是如此。從無始以來，虛妄的念想相續不斷，愚癡的人執著于這些虛妄的念想。就像明亮的鏡子，清澈的水，乾淨的眼睛，摩尼（如意寶珠）妙寶珠一樣，其中顯現出各種各樣的顏色，但實際上什麼也沒有。一切事物的自性顯現出來，就像熱病患者眼中的火焰，種種顏色顯現出來，就像夢境一樣，都是虛無的。

偈頌中的幻、夢、水、樹影等，都是爲了總括概括上文，但譬喻有些重複，文句相互交錯。重複的有三處，如眼翳者所見的垂髮和夢的譬喻，凡四次出現。熱焰和幻的譬喻凡三次出現。陽焰和畫的譬喻凡兩次出現。單獨概括上文的有四處，如乾闥婆城等。缺少概括的有二處，如聲音和水泡。另外提出的有六處，如木楔、浮雲、閃電、水、清凈的眼睛、摩尼寶珠，這些都是長行文中沒有的。這只是大概地劃分一下，隨著文句來解釋。最初的夢等四個譬喻，無非是爲了顯示虛幻。所以用『幻事』來冠于首位。然而這些都是修行根本，爲了闡明凡夫外道生起見解。現在認為用幻觀來看待三有（欲有、色有、無色有）的人，是因為他們不通達幻的道理，所以才生起見解，因此再次闡明幻的道理。三相續，根據後文所說，就是三毒（貪嗔癡）。說『無所知』，是指未曾知曉諸法如幻，是有強烈覺知的知。已經知曉如幻，那就無所知了。『言教唯假名』，是指有無等四句言教，本來只是假借名稱，沒有實在的相狀。因為不瞭解這個道理，所以生起虛妄的念想。想、行等陰就是實法。又說『如畫垂髮幻等』，總共疊用七個譬喻來闡明本來什麼也沒有，卻顯現有眾生，都是概括上文。其餘的都可以看明白。

再者，大慧（菩薩名）。如來說法，是遠離這樣的四句的，即：一與異，俱與不俱，有與無，非有非無，常與無常。遠離有無的建立和誹謗，分別結集真諦（真實不虛的道理），緣起（事物生起的原因和條件），道（通往解脫的道路）。

【English Translation】 English version Words and teachings are merely provisional names; these too have no inherent characteristics. Deluded thoughts arise about them; the activity of the skandhas (five aggregates) is like the illusion of falling hair seen by one with impaired vision. Like a painted illusion of falling hair, like a magical illusion, like a city of Gandharvas (city in the clouds) in a dream, Like the flames seen by one with a fever, beings appear where there is nothing. Permanence and impermanence, oneness and otherness, both together and not together, are all the same. From beginningless time, deluded thoughts continue; foolish people cling to these deluded thoughts. Like a clear mirror, pure water, clear eyes, a Mani (wish-fulfilling) jewel, Various colors appear within them, but in reality, there is nothing there. The nature of all things manifests, like flames seen by one with a fever. Various colors appear, like in a dream, all are without substance.

The illusions, dreams, water, and tree shadows in the verses are all to summarize the preceding text, but the metaphors are somewhat repetitive, and the sentences are intertwined. There are three repetitions, such as the illusion of falling hair seen by one with impaired vision and the metaphor of dreams, appearing four times. The metaphors of feverish flames and illusions appear three times. The metaphors of mirages and paintings appear twice. There are four instances of summarizing the preceding text alone, such as the city of Gandharvas. There are two instances of missing summaries, such as sounds and bubbles. There are six additional instances, such as wedges, floating clouds, lightning, water, clear eyes, and Mani jewels, which are not found in the prose text. This is just a rough division, explained according to the sentences. The first four metaphors, such as dreams, are all to show illusion. Therefore, 'illusory events' are placed at the beginning. However, these are all fundamental to practice, to clarify the views arising from ordinary people and outsiders. Now, those who view the three realms of existence (the realm of desire, the realm of form, and the formless realm) with an illusory perspective do so because they do not understand the principle of illusion, so the principle of illusion is clarified again. The three continuations, according to what is said later, are the three poisons (greed, hatred, and delusion). Saying 'unknowing' refers to not knowing that all dharmas are like illusions, which is a knowledge of strong awareness. Having already known that they are like illusions, then there is nothing to know. 'Words and teachings are merely provisional names' refers to the four-sentence teachings of existence and non-existence, which are originally just provisional names without real characteristics. Because they do not understand this principle, they give rise to deluded thoughts. The skandhas of thought and activity are real dharmas. It is also said 'like a painted illusion of falling hair, etc.,' using a total of seven metaphors to clarify that originally there is nothing, but beings appear, all of which summarize the preceding text. The rest can be understood.

Furthermore, Mahamati (name of a Bodhisattva). The Tathagata (another name for Buddha) teaches the Dharma, which is apart from such four statements, namely: oneness and otherness, both together and not together, existence and non-existence, neither existence nor non-existence, permanence and impermanence. It is apart from the establishment and slander of existence and non-existence, separately gathering the true meaning (the true and unfailing principle), dependent origination (the causes and conditions for the arising of things), and the path (the road to liberation).

滅解脫。如來說法以是為首。非性非自在。非無因非微塵非時。非自性相續。而為說法。複次大慧。為凈煩惱爾焰障故。譬如商主。次第建立百八句無所有。善分別諸乘及諸地相　此段通示說法軌儀。蓋如來說法常依二諦故也。如雲離句絕非。則真諦不可說也。又云離四句已無妨四說。則俗諦可說也。即涅槃經中。四不可說。有因緣故亦可得說是也。言善分別結集者。上明一異等四句皆外道邪見。即是結集。由是流轉生死之苦。能善分別即妄顯真。非妄外別有。故云真諦緣起。若能慕滅修道。即得一切解脫。解脫即不思議俗諦。此之二諦。不二而二。二而不二者也。如來證此二諦。即以自行而用化他。故云以是為首。非性等非外道所計勝性。非自在天等邪無因緣為人說法也。既又告云。為凈煩惱爾焰障故。煩惱即惑障。爾焰即智障。凈此二障次第可入百八句無相法中。至於分別諸乘及諸地相。無不皆善。如來如是善導。猶如商主之導眾商人也。

複次大慧。有四種禪。云何為四。謂愚夫所行禪。觀察義禪攀緣如禪。如來禪　上明離惑智二障。能入如來所證法門。然非首楞嚴定。莫能造詣故。又明四種禪定。蓋非淺無以明深故。兼三種言之。

云何愚夫所行禪。謂聲聞緣覺外道修行者。觀人無我性。自相共

【現代漢語翻譯】現代漢語譯本：滅盡煩惱，獲得解脫。如來說法以此為首要。所說的法既不是自性，也不是自在天，不是無因而生，也不是微塵聚合，不是時間所造，也不是自性相續，而是依緣起而說。再者，大慧，爲了清凈煩惱和智慧之障，譬如商隊首領，次第建立百八句無所有之法，善於分別諸乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana，聲聞乘、緣覺乘、菩薩乘）以及諸地（十地，菩薩修行所經歷的十個階段）之相——這段經文總括地闡述瞭如來說法的規範和儀則。因為如來說法常常依據二諦（Two Truths，勝義諦和世俗諦）的緣故。正如所說，『離開言語文字，斷絕一切戲論』，這是說真諦（Ultimate Truth）是不可說的。又說，『離開四句（四種邏輯判斷），不妨礙四種說法』，這是說俗諦（Conventional Truth）是可以說的。這就像《涅槃經》中所說的，四種不可說，因為有因緣的緣故，也可以說是可以說的。所說的善於分別和結集，上面說明一異等四句都是外道的邪見，這就是結集。由此流轉生死之苦。能夠善於分別，就是妄顯真，不是在虛妄之外另有真實，所以說真諦是緣起。如果能夠仰慕寂滅而修道，就能獲得一切解脫。解脫就是不可思議的俗諦。這二諦，不二而二，二而不二。如來證悟這二諦，就以自身的修行來教化他人，所以說『以此為首要』。所說的『非自性』等，不是外道所計的勝性（Prakriti，宇宙的本源），不是自在天（Ishvara，印度教中的主神）等邪見，也不是無因無緣地為人說法。既然又告訴說，爲了清凈煩惱和智慧之障的緣故。煩惱就是惑障，智慧之障就是智障。清凈這二障，次第可以進入百八句無相法中。至於分別諸乘以及諸地之相，沒有不善的。如來如此善於引導，猶如商隊首領引導眾多商人一樣。再者，大慧，有四種禪（Dhyana，禪定）。什麼是四種？分別是愚夫所行禪、觀察義禪、攀緣如禪、如來禪——上面說明離開惑障和智障，能夠進入如來所證悟的法門。然而沒有首楞嚴定（Surangama Samadhi，一種高級禪定），就不能達到。所以又說明四種禪定。大概是因為不從淺顯入手，就無法闡明深奧的道理。兼顧三種禪定來說。什麼是愚夫所行禪？是指聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）、外道（Non-Buddhist，佛教以外的修行者）修行者。他們觀察人無我之性，自相和共相。

【English Translation】 English version: Extinguishing afflictions and attaining liberation. The Tathagata's (如來) teaching begins with this. What is taught is neither self-nature (Svabhava), nor Ishvara (自在天), not without cause, nor an aggregation of atoms, not created by time, nor a self-nature continuum, but is taught based on dependent origination (Pratītyasamutpāda). Furthermore, Mahamati (大慧), in order to purify the afflictions and the veil of knowledge, like a caravan leader, successively establishing the one hundred and eight phrases of non-existence, skillfully distinguishing the characteristics of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and the stages (Bhumi, 十地) — this passage generally elucidates the norms and procedures of the Tathagata's teaching. Because the Tathagata's teaching always relies on the Two Truths (勝義諦 and 世俗諦). As it is said, 'Departing from words and phrases, cutting off all fabrications,' this means that the Ultimate Truth (勝義諦) is inexpressible. It is also said, 'Departing from the four propositions (四句), it does not hinder the four kinds of expression,' this means that the Conventional Truth (世俗諦) is expressible. This is like what is said in the Nirvana Sutra, the four inexpressibles, because of the cause and conditions, can also be said to be expressible. What is said about skillfully distinguishing and gathering, the above explains that the four propositions such as oneness and otherness are all the wrong views of the non-Buddhists, this is the gathering. From this flows the suffering of the cycle of birth and death. Being able to skillfully distinguish is to reveal the truth from the false, not that there is truth separate from the false, therefore it is said that the Ultimate Truth is dependent origination. If one can admire extinction and cultivate the path, one can attain all liberation. Liberation is the inconceivable Conventional Truth. These Two Truths are non-dual and dual, dual and non-dual. The Tathagata realizes these Two Truths, and uses his own practice to transform others, therefore it is said 'begins with this'. What is said 'not self-nature' etc., is not the Samkhya's (數論派) Prakriti (勝性), not the wrong views of Ishvara etc., nor teaching people without cause or condition. Since it is also told that, for the sake of purifying the afflictions and the veil of knowledge. Afflictions are the obstacles of delusion, the veil of knowledge is the obstacles of wisdom. Purifying these two obstacles, one can successively enter the one hundred and eight phrases of the formless Dharma. As for distinguishing the characteristics of the three vehicles and the stages, there is nothing that is not skillful. The Tathagata is so skillful in guiding, just like a caravan leader guiding many merchants. Furthermore, Mahamati, there are four kinds of Dhyana (禪). What are the four? They are the Dhyana practiced by fools, the Dhyana of contemplating meaning, the Dhyana of clinging to Suchness, and the Tathagata Dhyana — the above explains that departing from the obstacles of delusion and wisdom, one can enter the Dharma gate realized by the Tathagata. However, without the Surangama Samadhi (首楞嚴定), one cannot reach it. Therefore, it also explains the four kinds of Dhyana. It is probably because without starting from the shallow, one cannot explain the profound. Considering the three kinds of Dhyana. What is the Dhyana practiced by fools? It refers to the practitioners of Sravaka (聲聞), Pratyekabuddha (緣覺), and non-Buddhists (外道). They observe the non-self nature of persons, the self-characteristics and the common characteristics.

相骨瑣無常苦不凈相。計著為首。如是相不異觀。前後轉進相不除滅。是名愚夫所行禪　愚夫禪。言二乘外道修者。以其所觀人無我性。不能了自心量所現自相共相性空。並以愚夫目之。骨瑣者。即小乘所觀自他身骨瑣相連。皆是無常苦不凈相。對治計著此觀為首。言相不異觀者。謂定中見相與觀不異。此觀成之相也。雖次第增進至無想定。然不離相。是名愚夫禪也。

云何觀察義禪。謂人無我自相共相。外道自他俱無性已。觀法無我。彼地相義漸次增進。是名觀察義禪　觀察義禪。是偏教菩薩所修者。謂人我等疊前所離也。外道自他等者。入楞伽云。亦離外道自他俱性。於法無我諸地相義。一一隨順觀察也。

云何攀緣如禪。謂妄想二無我妄想。如實處不生妄想。是名攀緣如禪　攀緣如禪。是頓教菩薩所修者。入楞伽謂緣真如禪。緣即觀也。真如即理。謂觀理將除妄想。妄想者乃人法二執。二無我者。空二執之觀也。若但分別。心存取捨是為妄想。若了二執當體即空。無所待對。是為如實處不生妄想也。

云何如來禪。謂入如來地。得自覺聖智相三種樂住。成辦眾生不思議事。是名如來禪　如來禪者。即首楞嚴定。修此禪定登妙覺地。究竟自覺聖智。三種樂住者。佛以首楞嚴定。為能住之法。常

【現代漢語翻譯】現代漢語譯本觀察骨瑣（骨骼連線處）的無常、苦、不凈之相。以執著為首要問題。像這樣觀察，所觀之相與觀者本身沒有區別。前後不斷地進行這種觀想，但這些相併沒有被消除。這被稱為愚夫所修的禪。愚夫禪，指的是二乘（聲聞乘和緣覺乘）和外道所修的禪。因為他們所觀察的人無我性，不能瞭解自心所顯現的自相和共相的性空，所以被稱為愚夫。骨瑣，就是小乘所觀察的自身和他身骨骼連線的景象，都是無常、苦、不凈的。以這種觀想作為對治執著的首要方法。『相不異觀』，指的是在禪定中所見的景象與觀者本身沒有區別，這是這種觀想成就的標誌。雖然次第增進，甚至達到無想定，但仍然沒有離開這些相，所以被稱為愚夫禪。什麼是觀察義禪？指的是在認識到人無我（對自身沒有執著）的自相和共相，以及外道所認為的自他和合都不存在之後，進一步觀察法無我（對一切事物現象沒有執著）。在這種境界中，對各種『地』（修行階段）的意義進行漸次增進的觀察，這被稱為觀察義禪。觀察義禪，是偏教菩薩所修的禪。指的是人我等同於之前所斷離的。『外道自他等』，如《入楞伽經》所說：『也脫離了外道所說的自他和合的性質』。對於法無我的各個『地』的意義，一一隨順地進行觀察。什麼是攀緣如禪？指的是對人無我和法無我的妄想。在如實之處不生起妄想，這被稱為攀緣如禪。攀緣如禪，是頓教菩薩所修的禪。《入楞伽經》中稱為緣真如禪。『緣』就是觀，真如就是理。指的是通過觀理來去除妄想。妄想指的是人我和法我的兩種執著。『二無我』指的是空掉這兩種執著的觀想。如果只是分別，心中存有取捨，那就是妄想。如果瞭解兩種執著當體即空，沒有對待，那就是在如實之處不生起妄想。什麼是如來禪？指的是進入如來地（佛的境界），獲得自覺聖智的境界，體驗三種快樂的安住，成就利益眾生不可思議的事情。這被稱為如來禪。如來禪，就是首楞嚴定。修習這種禪定，可以登上妙覺地（最高的覺悟境界），最終獲得自覺聖智。『三種樂住』，佛以首楞嚴定作為安住的方法，常常安住于其中。

【English Translation】 English version Observing the impermanence, suffering, and impurity of the skeleton (the connected parts of the bones). Taking attachment as the primary problem. Observing in this way, the observed phenomena are not different from the observer themselves. Continuously progressing in this contemplation, but these phenomena are not eliminated. This is called the Dhyana practiced by fools. Fool's Dhyana refers to the Dhyana practiced by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and non-Buddhist paths. Because they observe the non-self nature of persons but cannot understand the emptiness of self-nature and common nature manifested by their own minds, they are called fools. 'Skeleton' refers to the interconnected bones of oneself and others as observed by the Small Vehicle, all of which are impermanent, suffering, and impure. Taking this contemplation as the primary method to counteract attachment. 'Phenomena not different from observation' refers to the phenomena seen in Samadhi not being different from the observer themselves; this is a sign of the accomplishment of this contemplation. Although progressing gradually, even reaching the state of non-perception, they still do not leave these phenomena, so it is called Fool's Dhyana. What is the Dhyana of Observing Meaning? It refers to further observing the non-self of phenomena (non-attachment to all things and phenomena) after recognizing the self-nature and common nature of the non-self of persons (non-attachment to oneself), and the non-existence of self and other as believed by non-Buddhists. In this state, gradually increasing the observation of the meanings of various 'Bhumis' (stages of practice) is called the Dhyana of Observing Meaning. The Dhyana of Observing Meaning is the Dhyana practiced by Bodhisattvas of the Partial Teaching. It refers to the non-self of persons being the same as what was previously severed. 'Non-Buddhist self and other, etc.' as stated in the Laṅkāvatāra Sūtra: 'Also departing from the nature of self and other as stated by non-Buddhists.' For the meanings of each 'Bhumi' of the non-self of phenomena, observing in accordance with each one. What is the Dhyana of Clinging to Suchness? It refers to the delusion of the non-self of persons and the non-self of phenomena. Not generating delusion in the place of reality is called the Dhyana of Clinging to Suchness. The Dhyana of Clinging to Suchness is the Dhyana practiced by Bodhisattvas of the Sudden Teaching. It is called the Dhyana of Clinging to True Thusness in the Laṅkāvatāra Sūtra. 'Clinging' is observation, and True Thusness is principle. It refers to removing delusion through observing principle. Delusion refers to the two attachments of the non-self of persons and the non-self of phenomena. 'Two non-selves' refers to the contemplation of emptying these two attachments. If one merely distinguishes and holds onto acceptance and rejection in the mind, that is delusion. If one understands that the essence of the two attachments is emptiness, without opposition, that is not generating delusion in the place of reality. What is the Tathāgata Dhyana? It refers to entering the Tathāgata Bhumi (the state of Buddhahood), attaining the state of self-aware sacred wisdom, experiencing the abiding in three kinds of joy, and accomplishing inconceivable things that benefit sentient beings. This is called the Tathāgata Dhyana. Tathāgata Dhyana is the Śūraṅgama Samadhi. Practicing this Samadhi allows one to ascend to the Wondrous Enlightenment Bhumi (the highest state of enlightenment), ultimately attaining self-aware sacred wisdom. 'Abiding in three kinds of joy,' the Buddha uses the Śūraṅgama Samadhi as a method of abiding, constantly abiding in it.

寂光土為所住之處。常寂光即三德涅槃也。三種樂住其在茲乎。不思議事者。是無作妙用。謂全體起用成就眾生也。

爾時世尊欲重宣此義而說偈言。

愚夫所行禪　　觀察相義禪　攀緣如實禪　　如來清凈禪　譬如日月形　　缽頭摩深險　如虛空火盡　　修行者觀察　如是種種相　　外道道通禪　亦復墮聲聞　　及緣覺境界　舍離彼一切　　是則無所有　一切剎諸佛　　以不思議手　一時摩其頂　　隨順入如相

譬如日月等。出諸禪相以示得失。謂于定中或見如日月形。或見缽頭摩。此云紅蓮華。或見海有深險之狀。或如虛空或如火儘儘或作燼。凡修觀者見此種種相現不應取著。著則墮于外道邪禪。及落二乘境界。當善觀察悉須舍離。不見有一法可得。則無所有可入。如來禪也。

爾時大慧菩薩摩訶薩。復白佛言。世尊。般涅槃者說何等法。謂為涅槃　涅槃有三。謂外道妄計涅槃。二乘取證涅槃。如來究竟涅槃。此三涅槃名雖同而實大異。茍不以法而正其名。則如來藏與凡小混。不可不辯故此致問。

佛告大慧。一切自性習氣。藏意意識見習轉變。名為涅槃。諸佛及我涅槃。自性空事境界　一切自性習氣者。入楞伽云。一切識自性習氣也。即一切眾生心識性執熏習氣

【現代漢語翻譯】現代漢語譯本：寂光土（Śāntiprabha-bhūmi）是佛所居住的地方。常寂光（Nitya-śānta-prabha）即是三德涅槃（Tri-guṇa-nirvāṇa）。三種快樂的境界就在這裡啊。不思議事指的是無作妙用，也就是指佛的全體顯現妙用，成就眾生。

這時，世尊想要再次宣揚這個道理，所以說了以下偈語：

『愚夫所行禪，觀察相義禪，攀緣如實禪，如來清凈禪，譬如日月形，缽頭摩（Padma，紅蓮花）深險，如虛空火盡，修行者觀察，如是種種相，外道道通禪，亦復墮聲聞（Śrāvaka），及緣覺（Pratyekabuddha）境界，舍離彼一切，是則無所有，一切剎（Kṣetra）諸佛，以不思議手，一時摩其頂，隨順入如相。』

譬如日月等，列舉各種禪定境界的現象，來顯示其中的得失。譬如在禪定中，或者見到如日月形狀，或者見到缽頭摩（Padma，紅蓮花），或者見到大海有深險的形狀，或者如同虛空，或者如同火燒盡。凡是修行觀想的人，見到這些種種現象出現，不應該執著。如果執著，就會墮入外道的邪禪，以及落入聲聞（Śrāvaka）和緣覺（Pratyekabuddha）的境界。應當善於觀察，全部都要捨棄，不見有一法可以得到，這樣就進入了無所有的如來禪。

這時，大慧菩薩摩訶薩（Mahāsattva）再次對佛說：『世尊，般涅槃（Parinirvana）是指什麼法？什麼叫做涅槃（Nirvana）？』涅槃（Nirvana）有三種，分別是外道妄計的涅槃（Nirvana），二乘取證的涅槃（Nirvana），以及如來究竟的涅槃（Nirvana）。這三種涅槃（Nirvana）名稱雖然相同，但實際上差別很大。如果不以佛法來正名，那麼如來藏（Tathāgatagarbha）就會與凡夫混淆，所以不能不加以辨別，因此才提出這個問題。

佛告訴大慧（Mahāmati）：『一切自性習氣，藏意意識見習轉變，名為涅槃（Nirvana）。諸佛和我所證的涅槃（Nirvana），是自性空的事實境界。』一切自性習氣，在《入楞伽經》（Laṅkāvatāra Sūtra）中說，是一切識的自性習氣。也就是指一切眾生心識的自性執著所熏習的氣息。

【English Translation】 English version: The Land of Tranquil Light (Śāntiprabha-bhūmi) is the place where the Buddhas reside. Eternal Tranquil Light (Nitya-śānta-prabha) is the Nirvana (Tri-guṇa-nirvāṇa) of the Three Virtues. Is it not here that the three kinds of blissful abodes are found? The inconceivable matter refers to the wonderful function of non-action, which means the entire manifestation of the Buddha's wonderful function, accomplishing sentient beings.

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verse:

'The dhyana practiced by fools, the dhyana that observes characteristics and meanings, the dhyana that clings to suchness, the pure dhyana of the Tathagata, like the shape of the sun and moon, the deep and perilous Padma (red lotus), like the exhaustion of fire in space, the practitioner observes, such are the various characteristics, the dhyana of the heretics' path, also falling into the realm of Śrāvakas and Pratyekabuddhas, abandoning all of that, is then non-existent, all Buddhas in all Kṣetras, with inconceivable hands, simultaneously rub their crowns, accordingly entering the aspect of suchness.'

For example, the sun and moon, etc., enumerate the phenomena of various dhyana states to show their gains and losses. For example, in dhyana, one may see shapes like the sun and moon, or see a Padma (red lotus), or see the ocean with deep and perilous shapes, or like empty space, or like the exhaustion of fire. All those who practice contemplation, upon seeing these various phenomena appear, should not cling to them. If one clings, one will fall into the heretical dhyana of external paths, and fall into the realm of Śrāvakas and Pratyekabuddhas. One should be skilled in observing and abandon everything, not seeing a single dharma that can be attained, thus entering the non-existent Tathagata dhyana.

At that time, the Mahāsattva Mahāmati Bodhisattva again said to the Buddha: 'World Honored One, what dharma does Parinirvana refer to? What is called Nirvana?' There are three kinds of Nirvana: the Nirvana falsely conceived by heretics, the Nirvana attained by the Two Vehicles, and the ultimate Nirvana of the Tathagata. Although these three kinds of Nirvana have the same name, they are actually very different. If one does not rectify their names with the Dharma, then the Tathāgatagarbha will be confused with ordinary beings, so it is necessary to distinguish them, hence this question.

The Buddha told Mahāmati: 'All habitual tendencies of self-nature, the transformation of the store consciousness, mind consciousness, and view consciousness, are called Nirvana. The Nirvana attained by the Buddhas and myself is the factual realm of the emptiness of self-nature.' All habitual tendencies of self-nature, as stated in the Laṅkāvatāra Sūtra, are the habitual tendencies of the self-nature of all consciousnesses. That is, the breath of all sentient beings' minds and consciousnesses, which are habitually influenced by their inherent attachments.

分。藏意意識者。即藏識與事識。此言自心也。皆言習者。由無始愛見妄想熏習故也。轉變者。謂轉藏識事識。為自覺聖智境界。名為涅槃。然一切眾生即涅槃相。何轉變之有。所謂名轉而體不轉也。諸佛及我者。佛謂此究竟涅槃。我及諸佛同證。證無別證但了生死即是涅槃。涅槃之性亦不可得。是為空事境界。

複次大慧。涅槃者聖智自覺境界。離斷常妄想性非性。云何非常。謂自相共相妄想斷故非常。云何非斷。謂一切聖去來現在得自覺故非斷　離情故非常。顯性故非斷。

大慧涅槃不壞不死。若涅槃死者。復應受生相續。若壞者。應墮有為相。是故涅槃離壞離死。是故修行者之所歸依　涅槃言不壞不死者。是對有壞有死而言也。良以涅槃是不生不滅之理。若凡夫是有壞死。小乘入于真空涅槃。灰身無身滅智無智。亦可謂不壞不死。雖離分段之生。復受變易之生。是有相續之相。雖離於有復著于空。是猶有為。今如來涅槃離此諸相。是為大乘行者之所歸趣。

複次大慧。涅槃非舍非得非斷非常。非一義非種種義是名涅槃　此一節是總結上義。言非一者是非空非種種者。是非假。非空非假正顯中道大涅槃也。

複次大慧。聲聞緣覺涅槃者。覺自相共相。不習近境界。不顛倒見妄想不生。彼

【現代漢語翻譯】現代漢語譯本：分。藏意意識者，即藏識（Alaya-vijñāna，儲存一切種子識）與事識（Karmic-vijñāna，業識）。此言指自心也。皆言『習』者，由於無始以來的愛見（貪愛與邪見）妄想熏習的緣故。『轉變』者，謂轉變藏識事識，為自覺聖智境界，名為涅槃（Nirvana，寂滅）。然而一切眾生即是涅槃之相，何來轉變之有？所謂名轉而體不轉也。『諸佛及我』者，佛謂此究竟涅槃，我及諸佛共同證得。證無別證，但了生死即是涅槃。涅槃之性亦不可得，是為空事境界。複次，大慧（Mahamati，菩薩名）。涅槃者，聖智自覺境界，離斷常（斷見與常見）妄想，非性非非性。云何非常？謂自相（Svalaksana，自性）共相（Samanya-laksana，共相）妄想斷故，非常。云何非斷？謂一切聖者過去、未來、現在得自覺故，非斷。離情故非常，顯性故非斷。大慧，涅槃不壞不死。若涅槃死者，復應受生相續。若壞者，應墮有為相。是故涅槃離壞離死，是故修行者之所歸依。涅槃言不壞不死者，是對有壞有死而言也。良以涅槃是不生不滅之理。若凡夫是有壞死，小乘入于真空涅槃，灰身無身，滅智無智，亦可謂不壞不死。雖離分段之生，復受變易之生，是有相續之相。雖離於有，復著于空，是猶有為。今如來（Tathagata，如來）涅槃離此諸相，是為大乘行者之所歸趣。複次，大慧。涅槃非舍非得，非斷非常，非一義非種種義，是名涅槃。此一節是總結上義。言非一者，是非空；非種種者，是非假。非空非假，正顯中道大涅槃也。複次，大慧。聲聞（Sravaka，聲聞）緣覺（Pratyekabuddha，緣覺）涅槃者，覺自相共相，不習近境界，不顛倒見妄想不生，彼

【English Translation】 English version: 'Division. The consciousness of the storehouse of meaning is the Alaya-vijñāna (storehouse consciousness) and the Karmic-vijñāna (action consciousness). This refers to one's own mind. All speak of 'habituation' because of the beginningless habituation of love and views (attachment and wrong views) and deluded thoughts. 'Transformation' means transforming the Alaya-vijñāna and Karmic-vijñāna into the realm of self-realized sacred wisdom, which is called Nirvana (extinction). However, all sentient beings are the very form of Nirvana, so what transformation is there? It is said that the name transforms, but the substance does not. 'The Buddhas and I' means that the Buddha speaks of this ultimate Nirvana, which I and all Buddhas jointly attain. Attainment is no different from attainment, but understanding birth and death is Nirvana. The nature of Nirvana is also unattainable; it is a realm of emptiness and affairs.' 'Furthermore, Mahamati (name of a Bodhisattva). Nirvana is the realm of self-realized sacred wisdom, free from the delusions of permanence and annihilation (eternalism and nihilism), neither being nor non-being. Why is it not permanent? Because the delusions of self-nature (Svalaksana, own-characteristic) and common-characteristic (Samanya-laksana, general characteristic) are severed, it is not permanent. Why is it not annihilation? Because all sages of the past, future, and present attain self-realization, it is not annihilation. Being free from emotion, it is not permanent; manifesting nature, it is not annihilation.' 'Mahamati, Nirvana is indestructible and immortal. If Nirvana were to die, it would again be subject to the continuation of birth. If it were to be destroyed, it would fall into the realm of conditioned phenomena. Therefore, Nirvana is free from destruction and death; therefore, it is the refuge of practitioners. The statement that Nirvana is indestructible and immortal is made in contrast to having destruction and death. Indeed, Nirvana is the principle of non-birth and non-death. If ordinary people have destruction and death, and the Hinayana (Small Vehicle) enters into the Nirvana of empty reality, with the body reduced to ashes and no body, with wisdom extinguished and no wisdom, it can also be said to be indestructible and immortal. Although separated from the birth of segments, they again receive the birth of transformation, which is a form of continuation. Although separated from existence, they are again attached to emptiness, which is still conditioned. Now, the Nirvana of the Tathagata (Thus Come One) is free from all these forms and is the refuge of Mahayana (Great Vehicle) practitioners.' 'Furthermore, Mahamati. Nirvana is neither abandonment nor attainment, neither annihilation nor permanence, neither a single meaning nor various meanings; this is called Nirvana. This section summarizes the above meaning. Saying 'not one' means it is not empty; saying 'not various' means it is not provisional. Neither empty nor provisional, it directly reveals the Great Nirvana of the Middle Way.' 'Furthermore, Mahamati. The Nirvana of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) is the realization of self-nature and common-characteristic, not habituating close to the realm, not having inverted views, and deluded thoughts do not arise. They'

等於彼作涅槃覺　二乘于陰界入自共相中。用苦空無常無我之觀。厭離生死心切故。於六塵境界。不樂習親近。言不顛倒見者。斷見惑也。妄想不生者。斷思惑也。既滅苦集而證真空。故曰于彼作涅槃覺。

複次大慧。二種自性相。云何為二。謂言說自性相計著。事自性相計著。言說自性相計著者。從無始言說虛偽習氣計著生。事自性相計著者。從不覺自心現分齊生　二種性相起各有由。如經所說。若了言說性空諸法唯心。何計著之有哉。事即諸法也。

複次大慧。如來以二種神力建立。菩薩摩訶薩頂禮諸佛。聽受問義。云何二種神力建立。謂三昧正受。為現一切身面言說神力及手灌頂神力　二種神力建立者。入楞伽云。諸佛有二種加持。持諸菩薩令頂禮佛足請問眾義。三昧即正受。此華梵兼舉。亦翻正心行處。

大慧。菩薩摩訶薩初菩薩地住佛神力。所謂入菩薩大乘照明三昧。入是三昧已十方世界一切諸佛。以神通力。為現一切身面言說。如金剛藏菩薩摩訶薩及余如是相功德成就菩薩摩訶薩　住佛神力者。由佛神力能令見佛。復由菩薩三昧善根。乃能感應一致。故曰入大乘照明三昧。即光明定也。由是定故見佛聞法。如金剛藏者。即華嚴會中。佛力加被之一菩薩也。以一例諸故云及余。

【現代漢語翻譯】現代漢語譯本：等於他們證得涅槃的覺悟。二乘（聲聞乘和緣覺乘）在五陰（色、受、想、行、識）、十二處（六根和六塵）、十八界（六根、六塵、六識）的各自共有的體相中，運用苦、空、無常、無我的觀想，因為厭離生死的念頭非常懇切，所以對於六塵（色、聲、香、味、觸、法）的境界，不喜好、不親近。所說的不顛倒見，是斷除見惑。妄想不生起，是斷除思惑。既然滅除了苦和集的因，而證得了真空，所以說『于彼作涅槃覺』。

再次，大慧（菩薩名）。有兩種自性相。哪兩種呢？是言說自性相的執著，和事自性相的執著。言說自性相的執著，是從無始以來的言說虛妄的習氣執著而產生。事自性相的執著，是從不覺悟自心顯現的界限而產生。兩種性相的生起各有原因，如經文所說，如果瞭解言說自性是空，一切諸法唯是心識所現，哪裡還會有執著呢？事，就是指一切諸法。

再次，大慧。如來用兩種神力來建立，菩薩摩訶薩（ महान्त सत्त्व ， महान्त：偉大的， सत्त्व：有情）頂禮諸佛，聽受和詢問佛法的意義。哪兩種神力建立呢？是三昧（ समाधि ，禪定）正受，為（菩薩）顯現一切身相和言說的神力，以及用手灌頂的神力。兩種神力建立，在《入楞伽經》中說，諸佛有兩種加持，加持諸菩薩，令他們頂禮佛足，請問佛法的意義。三昧就是正受，這是華梵合稱，也翻譯為正心行處。

大慧。菩薩摩訶薩在初地菩薩的地位，安住于佛的神力。所謂進入菩薩大乘照明三昧（ समाधि ，禪定）。進入這個三昧之後，十方世界的一切諸佛，用神通力，為（菩薩）顯現一切身相和言說，如同金剛藏菩薩摩訶薩（ वज्रगर्भ बोधिसत्त्व ， वज्रगर्भ：金剛藏， बोधिसत्त्व：菩薩）以及其他像這樣功德成就的菩薩摩訶薩。安住于佛的神力，是因為佛的神力能夠令（菩薩）見到佛。又因為菩薩的三昧善根，才能感應一致。所以說進入大乘照明三昧，就是光明定。因為這個禪定的緣故，見到佛，聽聞佛法。如同金剛藏菩薩，就是華嚴法會中，佛力加被的一位菩薩。用一個例子來類推其他，所以說『以及其他』。

【English Translation】 English version: It is equal to their realization of Nirvana-awakening. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) in the aggregates (skandha), realms (āyatana), and spheres (dhātu) of their own and common characteristics, use the contemplation of suffering, emptiness, impermanence, and non-self. Because the thought of厭離(disgusting and leaving) birth and death is very earnest, they do not like or get close to the realms of the six sense objects (ṣaḍviṣaya). The so-called non-inverted view is to cut off the delusions of views. The non-arising of妄想(delusion) is to cut off the delusions of thought. Since they have extinguished the causes of suffering and accumulation and attained 真空(true emptiness), it is said '于彼作涅槃覺(they realize Nirvana-awakening there)'.

Again, Mahamati (name of a Bodhisattva). There are two kinds of self-nature characteristics. What are the two? They are the attachment to the self-nature characteristic of speech and the attachment to the self-nature characteristic of things. The attachment to the self-nature characteristic of speech arises from the attachment to the false habits of speech since beginningless time. The attachment to the self-nature characteristic of things arises from the unawakening to the limits of the manifestation of one's own mind. The arising of the two kinds of nature characteristics each has its own cause, as the sutra says, if one understands that the self-nature of speech is empty and all dharmas are only manifestations of mind, where would there be attachment? Things refer to all dharmas.

Again, Mahamati. The Tathagata establishes with two kinds of divine power, the Bodhisattva Mahasattvas ( महान्त सत्त्व , महान्त: great, सत्त्व: being) prostrate to all Buddhas, listen to and ask about the meaning of the Dharma. What are the two kinds of divine power establishment? They are Samadhi ( समाधि , meditation) 正受(right reception), the divine power of manifesting all body forms and speech for (Bodhisattvas), and the divine power of anointing the head with the hand. The two kinds of divine power establishment, in the Laṅkāvatāra Sūtra, it is said that the Buddhas have two kinds of blessings, blessing the Bodhisattvas, causing them to prostrate at the feet of the Buddhas and ask about the meaning of the Dharma. Samadhi is 正受(right reception), this is a combination of Chinese and Sanskrit, also translated as 正心行處(the place where the right mind acts).

Mahamati. The Bodhisattva Mahasattva, in the position of the first Bhumi Bodhisattva, abides in the divine power of the Buddha. So-called entering the Bodhisattva Mahayana Illuminating Samadhi ( समाधि , meditation). After entering this Samadhi, all the Buddhas in the ten directions, with their supernatural powers, manifest all body forms and speech for (Bodhisattvas), like Vajragarbha Bodhisattva Mahasattva ( वज्रगर्भ बोधिसत्त्व , वज्रगर्भ: Vajragarbha, बोधिसत्त्व: Bodhisattva) and other Bodhisattva Mahasattvas who have achieved such merits. Abiding in the divine power of the Buddha is because the divine power of the Buddha can cause (Bodhisattvas) to see the Buddha. Moreover, because of the Bodhisattva's Samadhi good roots, they can resonate in unison. Therefore, it is said to enter the Mahayana Illuminating Samadhi, which is the Light Samadhi. Because of this meditation, they see the Buddha and hear the Dharma. Like Vajragarbha Bodhisattva, who is one of the Bodhisattvas blessed by the Buddha's power in the Avataṃsaka Assembly. Using one example to infer others, so it is said 'and others'.

大慧。是名初菩薩地。菩薩摩訶薩。得菩薩三昧正受神力。于百千劫積集善根之所成就。次第諸地對治所治相。通達究竟至法雲地。住大蓮華微妙宮殿。坐大蓮華寶師子座。同類菩薩摩訶薩眷屬圍繞。眾寶瓔珞莊嚴其身。如黃金薝蔔日月光明。諸最勝手從十方來。就大蓮華宮殿座上。而灌其頂。譬如自在轉輪聖王及天帝釋太子灌頂。是名菩薩手灌頂神力。大慧。是名菩薩摩訶薩二種神力。若菩薩摩訶薩。住二種神力。面見諸佛如來。若不如是則不能見　于百千劫者。此明初地菩薩被加之所以。次第諸地下自淺至深也。譬如自在下。重出灌頂事也。若不如是則不能見者。總結反顯也。

複次大慧。菩薩摩訶薩凡所分別三昧。神足諸法之行。是等一切悉住如來二種神力。大慧。若菩薩摩訶薩。離佛神力能辯說者。一切凡夫亦應能說。所以者何。謂不住神力故。大慧。山石樹木及諸樂器城郭宮殿。以如來入城威神力故。皆自然出音樂之聲。何況有心者。聾盲瘖啞無量眾苦皆得解脫。如來有如是等無量神力。利安眾生　凡所分別下。復釋被加之義。起后況釋之意。謂菩薩凡所辯說三昧等法。皆由住佛神力。即以凡況聖。言菩薩若離神力則不能有所說。況凡夫乎。若得神力。雖無情之物亦皆有用。況有情者。而不得以脫苦

【現代漢語翻譯】現代漢語譯本：大慧（Mahamati，菩薩名）。這叫做初地菩薩。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）獲得菩薩三昧（Samadhi，禪定）的正受神力，在百千劫中積累善根所成就。次第經歷諸地，對治所應斷除的煩惱，通達究竟，到達法雲地（Dharmamegha-bhumi，第十地）。安住在大蓮華微妙宮殿中，坐在大蓮華寶師子座上，同類的菩薩摩訶薩眷屬圍繞。用各種珍寶瓔珞莊嚴自身，如同黃金薝蔔花和日月的光明。諸佛以最殊勝的手從十方而來，就在大蓮華宮殿的寶座上，為他灌頂。譬如自在轉輪聖王（Chakravartin，擁有輪寶的聖王）以及天帝釋（Indra，忉利天之主）為太子灌頂。這叫做菩薩手灌頂神力。大慧，這叫做菩薩摩訶薩的兩種神力。如果菩薩摩訶薩安住于這兩種神力，才能面見諸佛如來，若不如此則不能見到。『于百千劫者』，此說明初地菩薩被加持的原因。『次第諸地下』，說明從淺到深的修行次第。『譬如自在下』，再次說明灌頂之事。『若不如是則不能見者』，總結並反過來強調。

複次，大慧。菩薩摩訶薩凡所分別的三昧、神足等諸法之行，這些都安住于如來的兩種神力。大慧，如果菩薩摩訶薩離開佛的神力就能辯說，那麼一切凡夫也應該能說。為什麼呢？因為不住于神力的緣故。大慧，山石樹木以及各種樂器、城郭宮殿，因為如來進入城市所展現的威神力，都能自然發出音樂之聲，何況有心識的眾生呢？聾盲瘖啞等無量眾苦都能得到解脫。如來有如此等等無量的神力，利益安樂眾生。『凡所分別下』，進一步解釋被加持的意義，引出後面的比況解釋。意思是菩薩凡所辯說的三昧等法，都是由於安住于佛的神力。即以凡夫來比況聖人，說菩薩如果離開神力就不能有所說，更何況凡夫呢？如果得到神力，即使是無情之物也都有用，何況有情眾生，而不能因此脫離痛苦呢？

【English Translation】 English version: Mahamati (name of a Bodhisattva). This is called the first Bodhisattva ground. The Bodhisattva-Mahasattva (Great Bodhisattva) obtains the divine power of the Samadhi (meditative absorption) of the Bodhisattva, which is achieved by accumulating roots of goodness for hundreds of thousands of kalpas (aeons). Progressively experiencing the various grounds, counteracting the afflictions to be eliminated, thoroughly understanding and ultimately reaching the Dharmamegha-bhumi (Cloud of Dharma ground, the tenth ground). Residing in a subtle palace of great lotuses, seated on a great lotus jeweled lion throne, surrounded by a retinue of Bodhisattva-Mahasattvas of the same kind. Adorning their bodies with various jeweled necklaces, like the golden champak flower and the light of the sun and moon. The most victorious hands of the Buddhas come from the ten directions, and on the throne of the great lotus palace, they anoint his head. It is like the independent Chakravartin (wheel-turning king) and the Deva-Indra (lord of the Trayastrimsa Heaven) anointing the crown prince. This is called the divine power of the Bodhisattva's hand anointment. Mahamati, these are called the two kinds of divine power of the Bodhisattva-Mahasattva. If the Bodhisattva-Mahasattva abides in these two kinds of divine power, then he can see the Buddhas Tathagatas (Thus Come Ones); if not, he cannot see them. 'For hundreds of thousands of kalpas' explains the reason for the empowerment of the Bodhisattva of the first ground. 'Progressively experiencing the various grounds' explains the order of cultivation from shallow to deep. 'It is like the independent...' again explains the matter of anointment. 'If not, he cannot see them' summarizes and emphasizes by contrast.

Furthermore, Mahamati. All the discriminations of the Bodhisattva-Mahasattva, such as the practices of Samadhi, supernatural powers, and other dharmas, all abide in the two kinds of divine power of the Tathagata. Mahamati, if the Bodhisattva-Mahasattva could speak eloquently apart from the Buddha's divine power, then all ordinary people should also be able to speak. Why? Because they do not abide in divine power. Mahamati, mountains, rocks, trees, and various musical instruments, city walls, and palaces, because of the majestic divine power of the Tathagata entering the city, all naturally emit sounds of music. How much more so sentient beings? The deaf, blind, mute, and those suffering from immeasurable miseries can all be liberated. The Tathagata has such immeasurable divine powers to benefit and bring peace to sentient beings. 'All the discriminations...' further explains the meaning of being empowered, introducing the subsequent analogy and explanation. It means that all the dharmas such as Samadhi that the Bodhisattva speaks of are due to abiding in the Buddha's divine power. That is, using ordinary people to compare with sages, saying that if the Bodhisattva is apart from divine power, then he cannot speak of anything, how much more so ordinary people? If one obtains divine power, even inanimate objects are useful, how much more so sentient beings, and cannot but be liberated from suffering?

耶。而言凡夫不住神力者。乃以聖奪凡耳。又云。如來有如是神力者。即如來大寂定中寂。而常照稱性。施設萬端無不可者。亦豈有意于其間哉。

大慧菩薩復白佛言。世尊。以何因緣。如來應供等正覺。菩薩摩訶薩。住三時正受時。及勝進地灌頂時。加其神力。佛告大慧。為離魔業煩惱故。及不墮聲聞地禪故。為得如來自覺地故。及增進所得法故。是故如來應供等正覺。咸以神力建立諸菩薩摩訶薩。若不以神力建立者。則墮外道惡見妄想及諸聲聞眾魔希望。不得耨阿多羅三藐三菩提。以是故。諸佛如來咸以神力。攝受諸菩薩摩訶薩。爾時世尊欲重宣此義。而說偈言。

神力人中尊　　大愿悉清凈　三摩提灌頂　　初地及十地

此段復問如來加被菩薩所以。如來答以四義。如經可見。良以初心菩薩道力未充。不假如來神力加持。非但不能增進至如來地。亦且不能遠離聲聞魔界。如來慈悲攝受之意。可謂深矣。偈頌可解。

爾時大慧菩薩摩訶薩。復白佛言。世尊。佛說緣起。即是說因緣不自說道。世尊。外道亦說因緣。謂勝自在時微塵生。如是諸性生。然世尊所謂因緣生諸性言說。有間悉檀無間悉檀　因緣之說有正有邪。佛說者為正。外道說者為邪。此二者不可不知。是故大慧並舉以問。不自

【現代漢語翻譯】現代漢語譯本：至於說凡夫沒有佛的神力加持，那是因為聖人的境界超越了凡人。又說，如來具有這樣的神力，是因為如來在大寂定中寂然不動，卻又能恒常照見自性，施設種種方便而無所不能，難道還會有什麼刻意的想法在其中嗎？

大慧菩薩再次對佛說：『世尊，因為什麼因緣，如來應供等正覺（如來的十個稱號之一），菩薩摩訶薩（偉大的菩薩）在住於三時正受（三種禪定狀態）時，以及在勝進地（菩薩修行的更高階段）接受灌頂時，需要佛加持神力呢？』佛告訴大慧：『爲了遠離魔的干擾和煩惱，以及不墮入聲聞（小乘佛教修行者）的禪定境界，爲了獲得如來自覺的境界，以及增進已經獲得的佛法，所以如來應供等正覺，都會用神力來扶持各位菩薩摩訶薩。如果不用神力扶持，就會墮入外道的邪見妄想，以及各種聲聞眾的魔的希望中，無法證得阿耨多羅三藐三菩提（無上正等正覺）。因此，諸佛如來都會用神力來攝受各位菩薩摩訶薩。』當時，世尊想要再次宣說這個道理，於是說了偈語：

『神力人中尊，大愿悉清凈，三摩提灌頂，初地及十地。』

這段經文再次詢問了如來加持菩薩的原因。如來回答了四個方面的原因，如經文所見。因為初發心的菩薩道力不足，如果不憑藉如來的神力加持，不僅不能增進到如來的境界，而且也不能遠離聲聞和魔的境界。如來慈悲攝受的心意，可以說是非常深切了。偈頌的意思可以理解。

當時，大慧菩薩摩訶薩再次對佛說：『世尊，佛說緣起（事物產生的相互依存關係），就是說因緣不是自己產生的。世尊，外道（佛教以外的宗教）也說因緣，說是勝自在（一種外道神）和時微塵（構成世界的微小粒子）產生的。像這樣，各種自性產生。』然而，世尊所說的因緣產生諸自性，有間悉檀（有條件的建立）和無間悉檀（無條件的建立）。因緣的說法有正有邪，佛所說的為正，外道所說的為邪。這兩種說法不可不知。因此，大慧菩薩一併提出詢問，不是自己產生的。

【English Translation】 English version: As for saying that ordinary people do not abide in divine power, it is because the sage surpasses the ordinary. It is also said that the Tathagata has such divine power because the Tathagata is still in the Great Tranquil Samadhi, yet constantly illuminates the nature, and can implement all kinds of skillful means without anything being impossible. Is there any intentional thought in it?

Mahamati Bodhisattva again said to the Buddha: 'World Honored One, for what reason does the Tathagata, Worthy of Offerings, Perfectly Enlightened One (one of the ten titles of the Tathagata), and the Bodhisattva Mahasattvas (great Bodhisattvas), when abiding in the three times of right reception (three states of samadhi), and when receiving the crown-anointing in the superior progressive grounds (higher stages of Bodhisattva practice), need the Buddha to add his divine power?' The Buddha told Mahamati: 'It is to be free from the works of demons and afflictions, and not to fall into the samadhi realm of the Sravakas (Hinayana Buddhist practitioners), to attain the self-realized ground of the Tathagata, and to increase the Dharma already attained. Therefore, the Tathagata, Worthy of Offerings, Perfectly Enlightened One, all establish the Bodhisattva Mahasattvas with divine power. If they are not established with divine power, they will fall into the evil views and delusions of external paths, and the hopes of the various Sravaka demons, and will not attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, all Buddhas and Tathagatas embrace all Bodhisattva Mahasattvas with divine power.' At that time, the World Honored One wanted to reiterate this meaning, and spoke the following verse:

'The divine power is the honored one among people, the great vows are all pure, the Samadhi crown-anointing, the first ground and the tenth ground.'

This passage again asks about the reason for the Tathagata's blessing of the Bodhisattvas. The Tathagata answers with four reasons, as seen in the sutra. Because the Bodhisattvas who have just begun their practice have insufficient power, if they do not rely on the Tathagata's divine power, they will not only be unable to advance to the Tathagata's realm, but also be unable to stay away from the realm of the Sravakas and demons. The Tathagata's compassionate intention to embrace them can be said to be very profound. The meaning of the verse can be understood.

At that time, Mahamati Bodhisattva Mahasattva again said to the Buddha: 'World Honored One, the Buddha speaks of dependent origination (the interdependent relationship of the arising of things), which is to say that causes and conditions do not arise by themselves. World Honored One, external paths (religions other than Buddhism) also speak of causes and conditions, saying that they are produced by Isvara (a kind of external deity) and time-atoms (tiny particles that make up the world). Like this, various natures arise.' However, the World Honored One's saying that causes and conditions produce various natures has conditional establishment (間悉檀) and unconditional establishment (無間悉檀). There are correct and incorrect ways of speaking about causes and conditions. What the Buddha says is correct, and what the external paths say is incorrect. These two ways of speaking cannot be unknown. Therefore, Mahamati Bodhisattva asks about them together, not arising by themselves.

說道者。謂佛說緣起。不言緣起所以。故云不自說道外道言勝自在等。而諸法生。諸性即諸法也。然與如來所說因緣生法被機言教。為有間異耶。無間異耶。悉檀即四悉檀機也。

世尊。外道亦說有無有生。世尊亦說無有生生已滅。如世尊所說。無明緣行乃至老死。此是世尊無因說。非有因說。世尊建立作如是說。此有故彼有。非建立漸生。觀外道說勝。非如來也。所以者何。世尊。外道說因。不從緣生而有所生。世尊說觀因有事觀事有因。如是因緣雜亂。如是展轉無窮　亦說有無有生者。外道言有從無有生。則無因而已。亦說無有生等。佛言無有生生已滅。如無明緣行等。豈非佛說亦無因耶。世尊建立下。以雜亂難言。佛常說此有故彼有。則在一時非漸次而生。是非但並齊而已。亦且見外道之說勝也。外道之說因乃異因耳。佛說不同如觀因有事等。既互相有則成雜亂。遂有展轉無窮之過。此皆大慧所難。

佛告大慧。我非無因說及因緣雜亂。說此有故彼有者。攝所攝非性。覺自心現量。大慧。若攝所攝計著。不覺自心現量外境界性非性。彼有如是過。非我說緣起。我常說言。因緣和合而生諸法。非無因生　答中先總破彼難。次釋正意。言此有故彼有者。此即六根彼即六塵。謂根塵相由而起。攝所攝非性

【現代漢語翻譯】現代漢語譯本：說道者，是指佛陀宣說緣起（pratītyasamutpāda，事物相互依存的產生）的道理，但沒有說明緣起之所以然。所以說，不是佛陀自己說，而是外道（tīrthika，佛教以外的修行者）說勝自在（Īśvara，印度教中的最高神）等，而諸法（dharma，構成世界萬物的要素）產生。諸性（svabhāva，事物固有的自性）即是諸法。然而，這與如來（Tathāgata，佛陀的稱號）所說的因緣生法（hetu-pratyaya，由因緣條件產生的法）是否適合眾生的根機而施教，有區別嗎？是沒有區別嗎？悉檀（siddhānta，意為究竟的理論或目的）就是四悉檀（catuḥ-siddhānta，四種教化眾生的方法）的根機。世尊（Bhagavān，佛陀的尊稱），外道也說有無有生，世尊也說無有生，生已滅。如世尊所說，無明（avidyā，對事物真相的無知）緣行（saṃskāra，由無明產生的行為），乃至老死（jarā-maraṇa，衰老和死亡）。這是世尊說無因，不是說有因。世尊建立作如是說：『此有故彼有』，不是建立漸生。觀看外道的說法勝過如來。為什麼呢？世尊，外道說因，不從緣生而有所生。世尊說觀因有事，觀事有因。如此因緣雜亂，如此展轉無窮。也說有無有生，外道說有從無有生，那就是無因了。也說無有生等，佛說無有生，生已滅，如無明緣行等，難道不是佛說也無因嗎？世尊建立下，以雜亂來責難。佛常說『此有故彼有』，那麼就在一時，不是漸次而生，這不但是並齊而已，而且見外道的說法更勝一籌。外道的說法，因是不同的因。佛陀的說法不同，如觀因有事等，既然互相有，就成了雜亂，於是有展轉無窮的過失。這些都是大慧（Mahāmati，人名，菩薩）所提出的疑問。佛陀告訴大慧：『我不是無因說，也不是因緣雜亂。說此有故彼有，是攝所攝非性，覺自心現量（sva-citta-dṛṣṭa，親證自心所顯現的境界）。大慧，如果攝所攝計著，不覺自心現量外境界性非性，他有這樣的過失，不是我說緣起。我常說，因緣和合而生諸法，不是無因生。』回答中先總破他們的責難，其次解釋真正的意思。說『此有故彼有』，此就是六根（ṣaḍ indriya，眼、耳、鼻、舌、身、意），彼就是六塵（ṣaḍ viṣaya，色、聲、香、味、觸、法）。是說根塵相互依存而生起。攝所攝非性。

【English Translation】 English version: 'The speaker' refers to the Buddha's teaching on dependent origination (pratītyasamutpāda), but without explaining the reason for it. Therefore, it is said that it is not the Buddha himself who speaks, but the non-Buddhist (tīrthika) who speaks of the supremacy of Īśvara (the supreme god in Hinduism), and that all dharmas (elements constituting the world) arise. The natures (svabhāva) are the dharmas. However, is there a difference between this and the Tathāgata's (title of the Buddha) teaching of the arising of dharmas from causes and conditions (hetu-pratyaya), which is taught according to the capacity of beings? Is there no difference? Siddhānta (ultimate theory or purpose) is the capacity of the four siddhāntas (catuḥ-siddhānta, four methods of teaching beings). World-Honored One (Bhagavān, honorific title for the Buddha), non-Buddhists also speak of existence arising from non-existence, and the World-Honored One also speaks of non-existence arising and then ceasing. As the World-Honored One says, ignorance (avidyā) conditions volitional formations (saṃskāra), and so on, up to old age and death (jarā-maraṇa). This is the World-Honored One speaking of causelessness, not speaking of causes. The World-Honored One establishes and says, 'This exists, therefore that exists,' not establishing gradual arising. Observing the non-Buddhist's teaching is superior to the Tathāgata's. Why? World-Honored One, non-Buddhists speak of a cause that does not arise from conditions but from which something arises. The World-Honored One speaks of observing that a cause has an effect, and observing that an effect has a cause. Thus, causes and conditions are confused, and thus there is endless transmigration. They also speak of existence arising from non-existence; non-Buddhists say that existence arises from non-existence, which is causelessness. They also speak of non-existence arising, etc.; the Buddha says that non-existence arises and then ceases, such as ignorance conditioning volitional formations, etc. Isn't the Buddha also speaking of causelessness? The World-Honored One establishes below, using confusion to criticize. The Buddha often says, 'This exists, therefore that exists,' so it is at one time, not gradually arising; this is not only simultaneous, but also shows that the non-Buddhist's teaching is superior. The non-Buddhist's teaching speaks of a different kind of cause. The Buddha's teaching is different, such as observing that a cause has an effect, etc.; since they mutually exist, they become confused, and thus there is the fault of endless transmigration. These are all questions raised by Mahāmati (name of a Bodhisattva). The Buddha said to Mahāmati, 'I do not speak of causelessness, nor of confused causes and conditions. Saying 'This exists, therefore that exists' means that what is grasped and what grasps are non-substantial, realizing the self-mind's direct perception (sva-citta-dṛṣṭa). Mahāmati, if one clings to what is grasped and what grasps, and does not realize the self-mind's direct perception of the nature of external realms as non-substantial, he has such a fault; it is not I who speak of dependent origination. I always say that all dharmas arise from the combination of causes and conditions, not from causelessness.' In the answer, he first refutes their criticism in general, and then explains the true meaning. Saying 'This exists, therefore that exists,' 'this' refers to the six sense organs (ṣaḍ indriya, eye, ear, nose, tongue, body, mind), and 'that' refers to the six sense objects (ṣaḍ viṣaya, form, sound, smell, taste, touch, dharma). It means that the sense organs and sense objects arise in dependence on each other. What is grasped and what grasps are non-substantial.

等者。謂了因緣生法唯心所現。無能取所取。非性謂離性執也。若攝所攝計著等者。入楞伽云。若不了諸法唯心所現。計有能取所取。執著外境。若有若無彼有是過。非我所說過即雜亂也。彼即外道也。性非性即有無也。因緣和合而生者。正酬無因之問。豈同外道邪無因也。

大慧復白佛言。世尊。非言說有性。有一切性耶。世尊。若無性者言說不生。是故言說有性。有一切性　因上說因緣生法。遂疑言說有性一切諸法亦有性耶。若諸法無性。則言從何起。遂結情云。言說有性有一切性。

佛告大慧。無性而作言說謂兔角龜毛等。世間現言說。大慧非性非非性。但言說耳。如汝所說。言說有性有一切性者。汝論則壞　佛答。以無性而有言說。謂因緣本無性。不妨以言說示之。豈必言說之為性耶。如世間現說龜毛兔角石女兒。亦本無性而有言說。則非性非非性。言非性則非實。非非性則不妨有言說。故曰但言說耳。結斥云。汝論則壞者。謂俱有性之說壞也。

大慧。非一切剎土有言說。言說者是作耳。或有佛剎瞻視顯法。或有作相或有揚眉或有動睛或笑或欠或謦欬或念剎土或動搖。大慧。如瞻視及香積世界普賢如來國土。但以瞻視。令諸菩薩得無生法忍及諸勝三昧。是故非言說有性有一切性。大慧。

【現代漢語翻譯】現代漢語譯本：『等』指的是了知因緣所生的法都是唯心所現，沒有能取和所取之分。『非性』指的是遠離對自性的執著。如果執著于能攝和所攝等等，就像《楞伽經》所說：『如果不了知諸法都是唯心所現，就認為有能取和所取，執著于外境，無論認為是有還是無，都是過失。』『非我所說』的意思是雜亂。『彼』指的是外道。『性非性』就是有和無。因緣和合而生，正是爲了回答『無因』的提問，怎麼能和外道邪見的無因論相同呢？

大慧菩薩再次對佛說：『世尊，難道言說本身具有自性，並且一切事物也都具有自性嗎？世尊，如果言說沒有自性，那麼言說就無法產生，所以言說具有自性，並且一切事物也都具有自性。』因為上面說了因緣所生的法，於是懷疑言說具有自性，那麼一切諸法也都有自性嗎？如果諸法沒有自性，那麼言說從何而來？於是總結說，言說具有自性，一切事物也都具有自性。

佛告訴大慧菩薩：『即使沒有自性，也可以有言說，比如兔角（tù jiǎo，rabbit's horn）和龜毛（guī máo，turtle's fur）等，世間上現在就有這些言說。大慧，不是自性也不是非自性，只是言說而已。』就像你所說的，言說具有自性，一切事物也都具有自性，你的論點就站不住腳了。佛回答說，即使沒有自性也可以有言說，因為因緣本來就沒有自性，不妨礙用言說來表達它，難道一定要言說本身具有自性嗎？就像世間上現在說的龜毛、兔角、石女兒（shí nǚ ér，stone woman's child），本來就沒有自性，但也有言說。所以不是自性也不是非自性，說『非自性』就不是真實的，說『非非自性』不妨礙有言說，所以說只是言說而已。總結並駁斥說，你的論點就站不住腳了，指的是俱有自性的說法是錯誤的。

大慧，不是所有的剎土（chà tǔ，buddha-field）都有言說，言說只是人為的造作而已。有些佛剎通過瞻視來顯示佛法，有些通過動作，有些通過揚眉，有些通過動眼睛，或者笑，或者打哈欠，或者咳嗽，或者憶念剎土，或者搖動身體。大慧，比如瞻視以及香積世界（xiāng jī shì jiè，fragrant accumulation world）的普賢如來（Pǔ xián rú lái，Samantabhadra Tathagata）的國土，只是通過瞻視，就讓菩薩們獲得無生法忍（wú shēng fǎ rěn，the patient acceptance of the non-arising of phenomena）以及各種殊勝的三昧（sān mèi，samadhi）。所以不是言說具有自性，一切事物也都具有自性。大慧。

【English Translation】 English version: 'Equality' refers to understanding that all phenomena arising from conditions are manifestations of the mind, without any distinction between grasper and grasped. 'Non-nature' refers to being free from attachment to inherent existence. If one clings to the grasper and grasped, as stated in the Laṅkāvatāra Sūtra: 'If one does not understand that all phenomena are manifestations of the mind, and believes in the existence of a grasper and grasped, clinging to external objects, whether one believes in existence or non-existence, there is fault.' 'Not spoken by me' means confused. 'That' refers to the non-Buddhist. 'Nature and non-nature' are existence and non-existence. Arising from the combination of causes and conditions is precisely to answer the question of 'no cause'; how can it be the same as the non-Buddhist's heretical view of no cause?

Mahamati further said to the Buddha: 'World Honored One, does speech itself have inherent existence, and do all things also have inherent existence? World Honored One, if speech has no inherent existence, then speech cannot arise. Therefore, speech has inherent existence, and all things also have inherent existence.' Because it was said above that phenomena arise from conditions, he then doubted whether speech has inherent existence, and whether all phenomena also have inherent existence? If all phenomena have no inherent existence, then from where does speech arise? Therefore, he concluded that speech has inherent existence, and all things also have inherent existence.

The Buddha said to Mahamati: 'Even without inherent existence, there can be speech, such as rabbit's horns and turtle's fur, etc. These are commonly spoken of in the world. Mahamati, it is neither inherent existence nor non-inherent existence, it is just speech.' As you said, speech has inherent existence, and all things also have inherent existence, your argument is untenable. The Buddha replied that even without inherent existence, there can be speech, because conditions originally have no inherent existence, and it does not prevent using speech to express it. Does speech necessarily have inherent existence? Just like the turtle's fur, rabbit's horns, and stone woman's child that are spoken of in the world, they originally have no inherent existence, but there is still speech. Therefore, it is neither inherent existence nor non-inherent existence. Saying 'non-inherent existence' means it is not real, and saying 'non-non-inherent existence' does not prevent there being speech, so it is just speech. Concluding and refuting, your argument is untenable, referring to the statement that co-exists with inherent existence is wrong.

Mahamati, not all buddha-fields have speech; speech is just an artificial creation. Some buddha-fields reveal the Dharma through gazing, some through gestures, some through raising eyebrows, some through moving eyes, or laughing, or yawning, or coughing, or remembering buddha-fields, or shaking the body. Mahamati, for example, in the fragrant accumulation world of Samantabhadra Tathagata, just through gazing, the bodhisattvas attain the patient acceptance of the non-arising of phenomena and various excellent samadhis. Therefore, it is not that speech has inherent existence, and all things also have inherent existence. Mahamati.

見此世界蚊蚋蟲蟻。是等眾生無有言說。而各辦事　非一切剎土等。正言未必皆言說也。而言說但是隨緣施作。作而無作豈有性耶。或有佛土瞻視顯法等。此皆隨機化事不同。良以諸佛設化不專聲教。香味觸法無非經教。皆可顯法入道。如禪家有拈槌豎拂揚眉瞬目以接人者。蓋亦出此。世但以言說為教者。一何局哉。如瞻視者即不瞬世界。前但通標此乃別出。如香積世界以香為佛事。例余塵設化可知。豈特聖人設化如此。至於有情微細物類。亦有不假言說而能辦事者。故曰見此世界蚊蚋蟲蟻等也。

爾時世尊欲重宣此義而說偈言。

如虛空兔角　　及與槃大子　無而有言說　　如是性妄想　因緣和合法　　凡愚起妄想　不能如實知　　輪迴三有宅

言槃大子者。即石女兒也。與兔角等。皆喻本無而有言說。亦猶法本無性而妄想云性。故云如是性妄想。以例因緣和合法。凡愚妄想不能如實而知。故有輪迴三有之事也。

爾時大慧菩薩摩訶薩。復白佛言。世尊。常聲者何事說。佛告大慧。為惑亂。以彼惑亂諸聖亦現而非顛倒。大慧。如春時焰火輪垂髮揵闥婆城幻夢映象。世間顛倒非明智也。然非不現。大慧。彼惑亂者有種種現。非惑亂作無常。所以者何。謂離性非性故　常聲者。說常法也。

【現代漢語翻譯】現代漢語譯本觀察這個世界的蚊蚋（wén ruì，小飛蟲）和螞蟻。這些眾生沒有語言，卻各自能夠做事。並非所有剎土（chà tǔ，佛土）都一樣。正確的道理未必都需要通過言語表達，而言語只是隨著因緣施設作用。這種作用並非固定不變，哪裡有什麼自性呢？有些佛土通過瞻視（zhān shì，觀看）來顯現佛法等等，這些都是隨著機緣而變化的教化方式。因為諸佛的教化不侷限於聲音和語言，香味觸法無一不是經教，都可以用來顯現佛法，使人入道。例如禪宗有拈槌（niān chuí，拿起木槌）、豎拂（shù fú，豎起拂塵）、揚眉（yáng méi，揚起眉毛）、瞬目（shùn mù，眨眼）來接引人的方式，大概也是出於這個道理。世人只把言語當作教化，是多麼侷限啊！比如『瞻視』，就是指不瞬世界。前面只是概括地說明，這裡是特別提出來。比如香積世界以香為佛事，可以類推其他塵土世界的教化方式。豈止是聖人如此教化，就連有情眾生中微小的物類，也有不依靠言語就能做事的。所以說『見此世界蚊蚋蟲蟻等』。

這時，世尊想要再次宣說這個道理，於是說了偈語：

就像虛空的兔角，以及石女的兒子（槃大子，pán dà zǐ），本來沒有卻被說成有，自性的妄想也是這樣。因緣和合的法，凡夫愚人會產生妄想，不能如實地瞭解，所以在三有（sān yǒu，欲有、色有、無色有）的宅舍中輪迴。

所說的『槃大子』，就是石女的兒子。和兔角等一樣，都是比喻本來沒有卻被說成有。也像法本來沒有自性，卻妄想說它有自性，所以說『如是性妄想』。用它來類比因緣和合的法，凡夫愚人妄想執著，不能如實地瞭解，所以有輪迴三有的事情。

這時，大慧菩薩摩訶薩（dà huì pú sà mó hē sà）再次對佛說：『世尊，什麼是常聲所說的事？』佛告訴大慧：『是爲了迷惑。因為這種迷惑，即使是聖人也會顯現，但並非顛倒。大慧，就像春天時節的陽焰、火輪、垂髮、揵闥婆城（qián dá pó chéng，海市蜃樓）、幻夢、映象，世間的顛倒並非明智。然而並非不顯現。大慧，那些迷惑有種種顯現，並非迷惑造成無常。為什麼呢？因為遠離了自性和非自性。』常聲，是說常法。

【English Translation】 English version Observe this world's mosquitoes and ants. These beings have no speech, yet each can perform its tasks. Not all Buddha-lands (kṣetra) are the same. Correct principles do not necessarily require verbal expression, and speech is merely a provisional means employed according to circumstances. Such actions are not fixed; where is there any inherent nature? Some Buddha-lands reveal the Dharma through gazing, and so on. These are all different methods of transformation according to the occasion. Because the Buddhas' teachings are not limited to sound and language, all forms of sense data—smell, taste, touch, and mental objects—are scriptures and teachings, all of which can reveal the Dharma and lead to enlightenment. For example, in the Chan school, there are methods such as raising a mallet, holding up a whisk, raising an eyebrow, or winking to guide people. These probably originate from this principle. How limited it is for people to regard only speech as teaching! For example, 'gazing' refers to the world without blinking. The former was a general statement, while this is a specific example. For example, the World of Fragrant Accumulations uses fragrance as a Buddha-activity. One can infer the transformative methods in other dust-mote worlds. It is not only the sages who teach in this way; even the smallest creatures among sentient beings can perform tasks without relying on speech. Therefore, it is said, 'Observe this world's mosquitoes and ants, and so on.'

At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse:

Like a rabbit's horn in the sky, and the barren woman's son (Pāṇḍaka), speaking of existence where there is none, so is the delusion of self-nature. From the aggregation of causes and conditions, fools and the ignorant arise with delusion, unable to know things as they truly are, and thus revolve in the house of the three realms of existence (trayo dhātava).

The 'barren woman's son' refers to the son of a barren woman. Like the rabbit's horn, it is a metaphor for speaking of existence where there is none. It is also like the Dharma, which inherently has no self-nature, yet one deludedly claims it has self-nature. Therefore, it is said, 'So is the delusion of self-nature.' This is used to illustrate that from the aggregation of causes and conditions, fools and the ignorant are deluded and unable to know things as they truly are, and thus there is the matter of revolving in the three realms of existence.

At that time, Mahamati Bodhisattva-Mahasattva (Mahāmati Bodhisattva-Mahāsattva) again said to the Buddha: 'World-Honored One, what is the matter spoken of by the constant sound?' The Buddha told Mahamati: 'It is for delusion. Because of this delusion, even the sages appear, but it is not inverted. Mahamati, like the mirage in springtime, the fire wheel, falling hair, the city of Gandharvas (Gandharva-pura), illusions, dreams, and reflections, the world's inversion is not wisdom. However, it is not that they do not appear. Mahamati, those delusions have various appearances, but delusion does not cause impermanence. Why? Because it is apart from self-nature and non-self-nature.' Constant sound refers to the constant Dharma.

問意謂如來說常。法依何事而說也。惑亂者無常也。佛意正謂無常說常。要達無常即常。故言諸聖亦現者。謂惑亂無常生死之法。非唯眾生實造。而諸佛果后權現示同眾生。以了無常即常。不同凡夫。故曰非顛倒也。如春時焰等七喻。正喻顛倒惑亂。凡夫在迷執無為有非常計常。是為顛倒。雖非明智者之事。然亦非不現也。復告大慧云。彼惑亂等者。言彼妄法現時。雖有種種差別不同。然非無常。良以諸法本離有無。一一即性。即性故常。離性非性。即離有無也。

大慧。云何離性非性。惑亂謂一切愚夫種種境界故。如彼恒河餓鬼見不見故。無惑亂性。于余現故非無性。如是惑亂。諸聖離顛倒不顛倒。是故惑亂常。謂相相不壞故。大慧。非惑亂種種相妄想相壞。是故惑亂常　云何下。謂惑亂之法。聖人見之其性本常。而必曰離性非性者。何以未能了達即是愚夫境界故也。如彼恒河等者。承上愚夫所見。舉以為喻。餓鬼雖近恒河。而不見水。以其見水是火。故云見不見也。見雖有異。而彼恒河體常自若。無惑亂性者。謂不以見故為有。不以不見故為無。自其見者言之。非無恒河。故曰于余現故非無性也。如是惑亂等。正釋惑亂常義。謂諸聖以離倒不倒見故。即彼惑亂體是常住。以其法法不壞故也。又言非惑亂者。

【現代漢語翻譯】現代漢語譯本：問：您的意思是如來說法是常。那麼佛法是依據什麼而說的呢？答：是針對迷惑顛倒者的無常而說的。佛的本意正是針對無常而說常，要達到認識到無常即是常的境界。所以說諸聖也示現無常，是指迷惑顛倒、無常生死的法則，不只是眾生在實際造作，而且諸佛在證果后，也會權宜示現如同眾生一樣，以此來表明了悟無常即是常，這與凡夫不同，所以說不是顛倒。比如春天時的陽焰等七種譬喻，正是用來比喻顛倒迷惑。凡夫在迷惑之中，執著沒有為有，把非常當成常，這就是顛倒。雖然這不是明智者會做的事，但也不是不示現的。佛又告訴大慧說：『那些迷惑顛倒等，』是說那些虛妄的法顯現時，雖然有種種差別不同，但並非無常。因為諸法本來就脫離了有和無的對立，每一個法都即是自性，因為即是自性所以是常。脫離了自性就不是自性，也就是脫離了有和無的對立。大慧，什麼是離性非性呢？迷惑顛倒是指一切愚夫的種種境界。就像餓鬼看到恒河，有的能看到水，有的看不到水一樣，所以說它沒有迷惑顛倒的自性。對於其他眾生來說，恒河是顯現的，所以不能說它沒有自性。像這樣，迷惑顛倒，諸聖遠離顛倒和不顛倒，所以說迷惑顛倒是常，因為它的相和相不會壞滅。大慧，不是迷惑顛倒的種種虛妄之相會壞滅，所以說迷惑顛倒是常。』『什麼是』以下，是說迷惑顛倒的法，聖人看到它的本性是常。而一定要說離性非性，是因為還沒有了達它就是愚夫的境界的緣故。就像恒河的例子，承接上面所說的愚夫所見，舉例說明。餓鬼雖然靠近恒河，卻看不到水，因為他們看到水是火。所以說見與不見是不同的。見雖然有差異，但是恒河的本體始終如一。『沒有迷惑顛倒的自性』，是說不能因為（餓鬼）見到就認為有，不能因為（餓鬼）不見就認為無。從見到恒河的人來說，恒河是存在的，所以說『對於其他眾生來說，恒河是顯現的，所以不能說它沒有自性』。像這樣，迷惑顛倒等，正是解釋迷惑顛倒是常的含義。諸聖以遠離顛倒和不顛倒的見解來看待迷惑顛倒，那麼迷惑顛倒的本體就是常住的，因為它的法法不壞滅。又說『不是迷惑顛倒』。

【English Translation】 English version: Question: You mean that the Tathagata's teaching is constant. On what basis is the Dharma spoken? Answer: It is spoken in response to the impermanence of those who are confused and deluded. The Buddha's intention is precisely to speak of constancy in relation to impermanence, to reach the state of realizing that impermanence is constancy. Therefore, it is said that the sages also manifest impermanence, referring to the laws of confusion, delusion, impermanence, birth, and death, which are not only actually created by sentient beings, but also expediently manifested by the Buddhas after attaining enlightenment, appearing like sentient beings, in order to show that they have realized impermanence as constancy. This is different from ordinary people, so it is said that it is not inverted. For example, the seven metaphors such as the mirage in spring are used to illustrate confusion and delusion. Ordinary people in delusion cling to non-existence as existence, and regard impermanence as permanence, which is inversion. Although this is not something that wise people would do, it is not that it is not manifested. The Buddha further told Mahamati: 'Those confusions and delusions,' means that when those illusory dharmas appear, although there are various differences, they are not impermanent. Because all dharmas are originally free from the duality of existence and non-existence, each dharma is its own nature, and because it is its own nature, it is constant. Separated from its own nature, it is not its own nature, which means it is separated from the duality of existence and non-existence. Mahamati, what is 'separated from nature and not nature'? Confusion and delusion refer to the various states of all foolish people. Just as some hungry ghosts see water in the Ganges River, while others do not, so it is said that it does not have the nature of confusion and delusion. For other sentient beings, the Ganges River is manifest, so it cannot be said that it has no nature. In this way, confusion and delusion, the sages are free from inversion and non-inversion, so it is said that confusion and delusion are constant, because their characteristics do not perish. Mahamati, it is not that the various illusory characteristics of confusion and delusion perish, so it is said that confusion and delusion are constant.' 'What is' below, means that the dharma of confusion and delusion, when seen by sages, its nature is constant. And the reason why it must be said to be 'separated from nature and not nature' is because it has not yet been realized that it is the state of foolish people. Like the example of the Ganges River, following the above-mentioned views of foolish people, an example is given. Although hungry ghosts are close to the Ganges River, they cannot see water, because they see water as fire. Therefore, it is said that seeing and not seeing are different. Although there are differences in seeing, the essence of the Ganges River remains the same. 'Without the nature of confusion and delusion' means that it cannot be considered existent because (hungry ghosts) see it, nor can it be considered non-existent because (hungry ghosts) do not see it. From the perspective of those who see the Ganges River, the Ganges River exists, so it is said that 'for other sentient beings, the Ganges River is manifest, so it cannot be said that it has no nature.' In this way, confusion and delusion, etc., precisely explain the meaning of confusion and delusion being constant. The sages regard confusion and delusion with the view of being free from inversion and non-inversion, then the essence of confusion and delusion is permanent, because its dharmas do not perish. It is also said 'not confusion and delusion'.

謂非諸妄法自有種種差別之相。以愚夫妄想分別。見有異相。若離分別妄法即常。故曰惑亂常也。

大慧。云何惑亂真實。若復因緣諸聖於此惑亂不起顛倒覺。非不顛倒覺。大慧。除諸聖於此惑亂有少分想。非聖智事相。大慧。凡有者。愚夫妄說非聖言說　入楞伽云。云何而得妄法真實謂諸聖者。于妄法中不起顛倒非顛倒覺。若於妄法有少分想。則非聖智。有少想者。當知則是愚夫戲論非聖言說。

彼惑亂者。倒不倒妄想。起二種種性。謂聖種性及愚夫種性。聖種性者三種分別。謂聲聞乘緣覺乘佛乘。云何愚夫妄想。起聲聞乘種性。謂自共相計著。起聲聞乘種性。是名妄想起聲聞乘種性。大慧。即彼惑亂妄想。起緣覺乘種性。謂即彼惑亂自共相。不親計著。起緣覺乘種性。云何智者。即彼惑亂起佛乘種性。謂覺自心現量外性非性不妄想相。起佛乘種性。是名即彼惑亂起佛乘種性　言彼惑亂者。謂分別妄法是倒非倒。則成二種種性。非倒是聖倒即愚夫。先出聖種性復有三種。謂聲聞緣覺佛乘。初聲聞乘中。言愚夫妄想起者。謂愚夫於五陰自相共相。照了空寂而生厭離。乃成聲聞種性。緣覺亦云自共相者。離執義同。但樂修遠離故云不親。是為緣覺種性。佛種性中。特言智者異二乘。故覺自心現量。等義見前

【現代漢語翻譯】現代漢語譯本：

意思是說，並非是各種虛妄法本身就具有種種差別的表象，而是因為愚昧的人虛妄地想像和分別，才看到有不同的表象。如果能夠遠離分別，虛妄法本身就是常住不變的，所以說這是『惑亂常』。

大慧，什麼是『惑亂真實』呢？如果因為因緣，諸位聖者對於這種惑亂，不會生起顛倒的覺悟，也不是不顛倒的覺悟。大慧，除了諸位聖者，對於這種惑亂，會有少許的想法，但這不是聖者智慧所關注的事情。大慧，凡是『有』的說法，都是愚昧的人虛妄的言說，而不是聖者的言說。《入楞伽經》中說：『如何才能得到虛妄法的真實呢？』就是說諸位聖者，對於虛妄法，不會生起顛倒或非顛倒的覺悟。如果對於虛妄法有少許的想法，那就不是聖者的智慧。有少許想法的人，應當知道這是愚昧的人的戲論，而不是聖者的言說。

這種惑亂，會因為顛倒或不顛倒的妄想，產生兩種種性，即聖者種性和愚夫種性。聖者種性又分為三種分別，即聲聞乘（Śrāvakayāna，聽聞佛法而修行的乘）、緣覺乘（Pratyekabuddhayāna，通過自身覺悟而修行的乘）和佛乘（Buddhayāna，最終成佛的乘）。什麼是愚夫的妄想，會產生聲聞乘的種性呢？就是對於自相和共相（svalakṣaṇa and sāmānyalakṣaṇa，事物自身的特性和普遍的特性）的執著，會產生聲聞乘的種性。這叫做妄想產生聲聞乘的種性。大慧，就是那種惑亂的妄想，會產生緣覺乘的種性。就是對於那種惑亂的自相和共相，不那麼執著，會產生緣覺乘的種性。什麼是智者，會因為那種惑亂而產生佛乘的種性呢？就是覺悟到自心所顯現的量，外在的自性不是真實的自性，不虛妄地想像這些表象，會產生佛乘的種性。這叫做因為那種惑亂而產生佛乘的種性。這裡說的『那種惑亂』，是指分別虛妄法是顛倒或不顛倒，就會形成兩種種性。非顛倒是聖者，顛倒就是愚夫。先說聖者種性，又有三種，即聲聞乘、緣覺乘、佛乘。最初在聲聞乘中，說愚夫的妄想產生的原因，是指愚夫對於五陰（pañca-skandha，構成個體存在的五種要素，即色、受、想、行、識）的自相和共相，照見其空寂而產生厭離，才能成為聲聞種性。緣覺也說自相和共相，遠離執著的意義相同。只是因為喜歡修行遠離，所以說『不親』。這就是緣覺種性。在佛種性中，特別說智者不同於二乘（聲聞乘和緣覺乘），所以覺悟到自心所顯現的量，等等意義見前文。

【English Translation】 English version:

It means that it is not that the various false dharmas themselves have various different appearances, but because foolish people falsely imagine and discriminate, they see different appearances. If one can be away from discrimination, the false dharmas themselves are constant and unchanging, so it is said to be 'confusion of the constant'.

Mahamati (Great Wisdom), what is 'confusion of the real'? If, due to conditions, the sages do not give rise to inverted awareness regarding this confusion, nor is it non-inverted awareness. Mahamati, except for the sages, there will be a slight thought about this confusion, but this is not something that the wisdom of the sages focuses on. Mahamati, all statements of 'existence' are false speech of foolish people, not the speech of sages. The Laṅkāvatāra Sūtra says: 'How can one obtain the reality of false dharmas?' It means that the sages do not give rise to inverted or non-inverted awareness regarding false dharmas. If there is a slight thought about false dharmas, then it is not the wisdom of the sages. Those who have a slight thought should know that this is the play of foolish people, not the speech of sages.

This confusion, due to inverted or non-inverted delusion, gives rise to two kinds of natures, namely the nature of sages and the nature of foolish people. The nature of sages is further divided into three kinds of distinctions, namely Śrāvakayāna (Vehicle of Hearers, the vehicle of those who practice by hearing the Buddha's teachings), Pratyekabuddhayāna (Vehicle of Solitary Buddhas, the vehicle of those who attain enlightenment on their own) and Buddhayāna (Buddha Vehicle, the vehicle that ultimately leads to Buddhahood). What is the delusion of foolish people that gives rise to the Śrāvakayāna nature? It is the attachment to the self-characteristics and common characteristics (svalakṣaṇa and sāmānyalakṣaṇa, the unique characteristics and the general characteristics of things) that gives rise to the Śrāvakayāna nature. This is called delusion giving rise to the Śrāvakayāna nature. Mahamati, it is that delusion of confusion that gives rise to the Pratyekabuddhayāna nature. It is being not so attached to the self-characteristics and common characteristics of that confusion that gives rise to the Pratyekabuddhayāna nature. What is it that the wise, due to that confusion, give rise to the Buddhayāna nature? It is realizing that the measure manifested by one's own mind, the external nature is not the real nature, and not falsely imagining these appearances, that gives rise to the Buddhayāna nature. This is called giving rise to the Buddhayāna nature due to that confusion. The 'that confusion' mentioned here refers to distinguishing whether false dharmas are inverted or non-inverted, which will form two kinds of natures. Non-inverted is the sage, and inverted is the foolish person. First, the nature of the sage is mentioned, which has three types, namely Śrāvakayāna, Pratyekabuddhayāna, and Buddhayāna. Initially, in the Śrāvakayāna, the reason for the delusion of foolish people is said to be that foolish people, regarding the self-characteristics and common characteristics of the five skandhas (pañca-skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness), see their emptiness and give rise to aversion, which can become the Śrāvaka nature. The Pratyekabuddha also speaks of self-characteristics and common characteristics, and the meaning of being away from attachment is the same. It is only because they like to practice in solitude that they are said to be 'not close'. This is the Pratyekabuddha nature. In the Buddha nature, it is specifically said that the wise are different from the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), so realizing the measure manifested by one's own mind, etc., the meaning is seen in the previous text.

釋。是為佛乘種性。

又種種事性。凡夫惑想起愚夫種性。彼非有事非無事。是名種性義。大慧。即彼惑亂不妄想。諸聖心意意識過。習氣自性法轉變性。是名為如。是故說如離心。我說此句顯示離想。即說離一切想　愚夫種性中。言種種事性者。謂分別妄法種種事物。隨事計著以成其性。言彼非有事等者。謂即彼妄法非事非非事。即非有非無。是為愚夫種性。又曰。即彼惑亂不妄想者。重示佛乘種性。不特於妄法不妄想而已。亦於心意意識過患習氣等法。皆悉轉變。轉變之極乃復其性無非一如。以皆如故。離心絕想。此句即離心絕想之句。所謂真如離念。向則心絕是也。

大慧白佛言。世尊。惑亂為有為無。佛告大慧。如幻無計著相。若惑亂有計著相者。計著性不可滅。緣起應如外道說因緣生法　自此之下問答有四。初問惑亂有無因。上以惑亂為常為實又以為妄想。然則果有耶果無耶。佛答以如幻無計著相者。意謂若言妄法定有定無。則生計著。性不可滅故。以如幻言之。若不能瞭如幻。則緣起之法。同於外道邪計因緣矣。

大慧白佛言。世尊。若惑亂如幻者。復當與余惑作因。佛告大慧。非幻惑因不起過故。大慧。幻不起過無有妄想。大慧。幻者從他明處生。非自妄想過習氣處生。是故不起過

【現代漢語翻譯】現代漢語譯本：這是佛乘（Buddha-yana，成佛的途徑）的種性（gotra，潛在的能力）。

又，種種事性（vastu-svabhava，事物的本性），凡夫（prthag-jana，普通人）因迷惑而生起妄想，是愚夫（bala，無知的人）的種性。這些事物既非存在，也非不存在，這就是種性的意義。大慧（Mahamati，菩薩名）。即是說，那些迷惑並非真實的妄想，而是諸聖（arya，聖者）的心、意、意識（citta-manas-vijnana，構成認知的三個方面）所超越的，是習氣（vasana，長期薰染形成的習慣）的自性法（svabhava-dharma，事物固有的性質）的轉變。這被稱為如（tathata，真如）。因此說，如是離心的。我說這句話是爲了顯示離想（nirvikalpa，無分別）。也就是說，要遠離一切妄想。在愚夫的種性中，所說的種種事性，是指分別妄法（kalpana-abhuta-dharma，虛妄不實的事物），種種事物，隨事執著，從而形成其本性。所說的『彼非有事等』，是指那些虛妄的事物既非實有，也非完全沒有，即非有非無，這就是愚夫的種性。又說，『即彼惑亂不妄想者』，再次揭示佛乘的種性。不僅僅是對虛妄的事物不妄想，而且對於心、意、意識的過患、習氣等法，都要全部轉變。轉變到極致，才能恢復其本性，無非是一如（eka-tathata，唯一的真如）。因為一切都是真如，所以要離心絕想。這句話就是離心絕想的句子。所謂真如離念，就是指向心念斷絕的境界。

大慧菩薩（Mahamati）對佛說：『世尊（Bhagavan，佛的尊稱），迷惑是有還是無呢？』佛告訴大慧：『如同幻象，沒有可以執著的外相。如果迷惑是實有的，有可以執著的外相，那麼這種執著的本性就無法滅除，緣起（pratitya-samutpada，事物相互依存的生起）之法就應該像外道（tirthika，非佛教修行者）所說的因緣生法一樣了。』從這裡開始，有四個問答。首先是問迷惑是有還是無的原因。上面說迷惑有時被認為是常有的、真實的，有時又被認為是妄想的，那麼，它的結果是有呢，還是沒有呢？佛回答說，如同幻象，沒有可以執著的外相，意思是說，如果說虛妄的事物是絕對存在或絕對不存在的，就會產生執著，這種執著的本性就無法滅除。用幻象來比喻，如果不能理解如幻的道理，那麼緣起之法就和外道的邪見因緣一樣了。

大慧菩薩（Mahamati）對佛說：『世尊（Bhagavan），如果迷惑如幻象，那麼它又會成為其他迷惑的原因嗎？』佛告訴大慧：『幻象不會成為迷惑的原因，因為它不會產生過患。』大慧，幻象不會產生過患，因為沒有妄想。大慧，幻象是從其他明處（para-udgraha-sthana，其他顯現之處）產生的，不是從自身的妄想過患習氣處產生的，所以不會產生過患。

【English Translation】 English version: This is the gotra (potential, lineage) of the Buddha-yana (the path to Buddhahood).

Furthermore, regarding the vastu-svabhava (inherent nature of things), ordinary people (prthag-jana) generate delusional thoughts, which is the gotra of the ignorant (bala). These things are neither existent nor non-existent; this is the meaning of gotra. Mahamati. That is to say, those delusions are not real fantasies, but are transcended by the minds, intentions, and consciousnesses (citta-manas-vijnana, three aspects of cognition) of the noble ones (arya), and are the transformation of the svabhava-dharma (inherent nature of phenomena) of vasana (habitual tendencies). This is called tathata (suchness). Therefore, it is said that suchness is apart from the mind. I say this phrase to show nirvana (absence of conceptualization). That is to say, one must be away from all fantasies. In the gotra of the ignorant, the so-called 'various characteristics of things' refers to the differentiation of kalpana-abhuta-dharma (imaginary unreal things), various things, clinging to things, thereby forming their nature. The so-called 'they are neither existent things, etc.' refers to those illusory things that are neither existent nor non-existent, that is, neither existent nor non-existent; this is the gotra of the ignorant. Furthermore, it is said, 'That confusion is not a delusion,' which again reveals the gotra of the Buddha-yana. It is not only that one does not have delusions about illusory things, but also that one must transform all the faults, habitual tendencies, and other dharmas of the mind, intention, and consciousness. Transforming to the extreme, one can restore its nature, which is nothing but eka-tathata (one suchness). Because everything is suchness, one must be apart from the mind and free from thought. This phrase is the phrase of being apart from the mind and free from thought. The so-called true suchness is apart from thought, which points to the state of mind being cut off.

Mahamati said to the Buddha: 'Bhagavan, is delusion existent or non-existent?' The Buddha told Mahamati: 'Like an illusion, there is no external appearance to cling to. If delusion is real, with an external appearance to cling to, then the nature of this clinging cannot be extinguished, and the law of pratitya-samutpada (dependent origination) should be like the causal origination of the tirthikas (non-Buddhist practitioners).' From here on, there are four questions and answers. The first is to ask the reason why delusion is existent or non-existent. Above, it was said that delusion is sometimes considered to be constant and real, and sometimes it is considered to be a delusion, so is its result existent or non-existent? The Buddha replied that, like an illusion, there is no external appearance to cling to, meaning that if it is said that illusory things are absolutely existent or absolutely non-existent, then clinging will arise, and the nature of this clinging cannot be extinguished. Using illusion as a metaphor, if one cannot understand the principle of illusion, then the law of dependent origination is the same as the heretical view of causality of the tirthikas.

Mahamati said to the Buddha: 'Bhagavan, if delusion is like an illusion, then will it become the cause of other delusions?' The Buddha told Mahamati: 'Illusions do not become the cause of delusion because they do not produce faults.' Mahamati, illusions do not produce faults because there is no delusion. Mahamati, illusions arise from para-udgraha-sthana (other places of manifestation), not from one's own delusional faults and habitual tendencies, so they do not produce faults.

。大慧。此是愚夫心惑計著。非聖賢也　此問因答而起。若以惑亂如幻。復能起過與余惑作因而生法耶。佛答。幻非惑因有三義。一幻不起過故。二無妄想故。三從明處生故。明處者。入楞伽云。明咒謂幻從咒術而生。非自分別過習而起。然此三義皆明幻不起惡非妄法因。若分別妄惑起過。乃是凡夫。故曰非聖賢也。

爾時世尊欲重宣此義而說偈言。

聖不見惑亂　　中間亦無實　中間若真實　　惑亂即真實　舍離一切惑　　若有相生者　是亦為惑亂　　不凈猶如翳

前四句明大乘聖智了妄即真惑亂妄法乃凡夫境界。佛眼見之無非真實。而此真實亦非實體。離此空有是為真實。良由聖智了達妄法。即是真實故也。后四句明小智離妄顯真。于真著相亦為惑亂。如目有翳見為不凈也。◎

楞伽阿跋多羅寶經註解卷第二(上)

楞伽阿跋多羅寶經註解卷第二(下)

宋求那跋多羅奉　詔譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉　詔同注

◎複次大慧。非幻無有相似。見一切法如幻。大慧白佛言。世尊為種種幻相計著。言一切法如幻。為異相計著。若種種幻相計著。言一切性如幻者。世尊。有性不如幻者。所以者何。謂色種種相非

【現代漢語翻譯】現代漢語譯本：大慧（Mahamati），這些是愚昧之人被心中的迷惑所矇蔽而產生的執著，不是聖賢的境界。這個問題是由之前的問答引發的：如果說迷惑和混亂就像幻象一樣，那麼幻象還能產生過失，並像其餘的迷惑一樣作為原因，從而產生新的法嗎？佛陀回答說，幻象不是迷惑的原因，有三重含義：一是幻象本身不會產生過失；二是沒有虛妄的想像；三是從光明之處產生。所謂光明之處，如《入楞伽經》所說，『明咒』指的是幻象從咒術而生，不是從自己的分別過失習氣而產生。這三重含義都在說明幻象不會產生惡，不是虛妄之法的因。如果分別虛妄迷惑而產生過失，那是凡夫的行為，所以說不是聖賢的境界。

這時，世尊想要再次宣說這個道理，於是說了偈語：

聖不見惑亂，中間亦無實；中間若真實，惑亂即真實；舍離一切惑，若有相生者；是亦為惑亂，不凈猶如翳。

前面的四句說明，大乘聖智明白虛妄即是真實，迷惑和混亂的虛妄之法是凡夫的境界。佛眼所見，無非真實。而這種真實也不是實體，離開空和有才是真實。這是因為聖智通達虛妄之法，就是真實的緣故。後面的四句說明，小智之人離開虛妄而顯現真實，如果對真實執著于相，也是一種迷惑和混亂，就像眼睛有翳障，所見之物就不清凈一樣。

《楞伽阿跋多羅寶經註解》卷第二（上）

《楞伽阿跋多羅寶經註解》卷第二（下）

宋求那跋多羅（Gunabhadra）奉詔譯

大明天界善世禪寺住持(臣)僧宗泐（Zongle）演福講寺住持(臣)僧如玘（Ruqi）奉詔同注

再次，大慧（Mahamati），幻象沒有真實的相似之處。要看到一切法都如幻象一般。大慧（Mahamati）稟告佛陀說：世尊，您因為執著于種種幻相，才說一切法都如幻象。還是因為執著于不同的相，才說一切法的自性都如幻象？世尊，有些自性是不如幻象的。為什麼呢？因為色（rupa）的種種相不是...

【English Translation】 English version: Mahamati, these are the deluded attachments of foolish people, not the realm of the wise and noble. This question arises from the previous question and answer: If delusion and confusion are like illusions, can illusions then produce faults and, like other delusions, act as a cause to generate new dharmas? The Buddha replied that illusions are not the cause of delusion, for three reasons: first, illusions themselves do not produce faults; second, there is no false imagination; and third, they arise from a place of light. The 'place of light,' as stated in the Lankavatara Sutra, refers to 'bright mantras,' meaning that illusions arise from incantations and spells, not from one's own discriminating faults and habits. These three meanings all explain that illusions do not produce evil and are not the cause of false dharmas. If one discriminates falsely and becomes deluded, producing faults, that is the behavior of ordinary people, hence it is said not to be the realm of the wise and noble.

At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse:

The wise see no delusion, nor is there reality in between; If reality were in between, delusion would then be real; If one abandons all delusions, and something arises from them; That too is delusion, impure like a cataract.

The first four lines explain that the great vehicle's (Mahayana) wisdom understands that illusion is reality, and that the deluded and confused false dharmas are the realm of ordinary people. What the Buddha's eye sees is nothing but reality. And this reality is not a substance either; being apart from emptiness and existence is reality. This is because the wise understand that false dharmas are reality. The last four lines explain that the wisdom of lesser beings abandons illusion to reveal reality, but if one clings to the appearance of reality, that is also delusion and confusion, just as when the eyes have cataracts, what is seen is impure.

Annotation to the Lankavatara Sutra, Volume Two (Part 1)

Annotation to the Lankavatara Sutra, Volume Two (Part 2)

Translated by Gunabhadra (求那跋多羅) of the Song Dynasty under Imperial Decree

Annotated jointly under Imperial Decree by the Abbot (臣) Monk Zongle (宗泐) of the Shanshi Chan Temple of the Great Ming Heavenly Realm and the Abbot (臣) Monk Ruqi (如玘) of the Yanfu Lecture Temple

Furthermore, Mahamati, illusions have no real similarity. One must see all dharmas as illusions. Mahamati reported to the Buddha, 'World-Honored One, do you say that all dharmas are like illusions because you are attached to various illusory appearances? Or do you say that the nature of all dharmas is like illusions because you are attached to different appearances? World-Honored One, some natures are not like illusions. Why? Because the various appearances of form (rupa) are not...'

因。世尊。無有因色。種種相現如幻。世尊。是故無種種幻相計著。相似性如幻　上言一切法如幻。佛恐大慧疑何獨以幻為喻。故復告云。非假幻喻諸法。更無有可相似者。故說一切法如幻也。此第三問中。意謂佛說一切法如幻。為執著種種幻相而言如幻耶。為不執著諸相而言如幻耶。若執著幻相。言諸法如幻者。未必諸法皆如幻也。故曰有性不如幻者。性即法也。又徴難者意謂若概言之。凡諸色相應無別因。然世間未有有因之色皆如幻者。世尊下結難如文。

佛告大慧。非種種幻相計著。相似一切法如幻。大慧。然不實一切法速滅如電。是則如幻。大慧。譬如電光剎那頃現現已即滅。非愚夫現。如是一切性。自妄想自共相。觀察無性非現色相計著　答中言諸法如幻者。正非計著幻相。直以一切法不實速滅如電。乃如幻耳。又以喻顯電光剎那起滅之速。惟聖智乃知。非愚夫所覺現相。如是一切下。入楞伽云。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。

爾時世尊欲重宣此義而說偈言。

非幻無有譬　　說法性如幻　不實速如電　　是故說如幻

上二句答非幻無以喻諸法。下二句答幻相如電。

大慧復白佛言。如世尊所說。一切性無生。及如幻。

【現代漢語翻譯】現代漢語譯本因。世尊（Bhagavan，佛陀）。色（Rupa，物質）沒有原因，種種現象顯現如同幻象。世尊（Bhagavan，佛陀）。因此，不應執著于種種虛幻的表象，認為它們具有真實的相似性，如同幻象一樣。前面說一切法（Dharma，事物）都如幻象，佛陀恐怕大慧（Mahamati，菩薩名）疑惑為何只用幻象來比喻，所以又告訴他，不是假設幻象才能比喻諸法（Dharma，事物），而是沒有其他更相似的東西了，所以說一切法（Dharma，事物）都如幻象。這第三個問題中，意思是說佛陀說一切法（Dharma，事物）如幻象，是執著于種種幻象而說如幻象呢？還是不執著于諸相（Lakshana，表象）而說如幻象呢？如果執著于幻象，說諸法（Dharma，事物）如幻象，未必所有法（Dharma，事物）都如幻象。所以說有自性（Svabhava，本性）不如幻象。自性（Svabhava，本性）就是法（Dharma，事物）。而且提問者的意思是，如果概括地說，凡是色（Rupa，物質）相應都沒有其他原因，然而世間沒有有原因的色（Rupa，物質）都如幻象的。世尊（Bhagavan，佛陀）下面總結了提問的難點，如原文所示。

佛陀告訴大慧（Mahamati，菩薩名），不是執著于種種幻象，而是相似於一切法（Dharma，事物）如幻象。大慧（Mahamati，菩薩名），然而一切法（Dharma，事物）不真實，迅速消滅如同閃電，這就是如幻象。大慧（Mahamati，菩薩名），譬如閃電的光芒在剎那間顯現，顯現之後立即消失，不是愚笨的人能夠察覺的。像這樣的一切自性（Svabhava，本性），都是由於自己的妄想和共同的表象，觀察到沒有自性（Svabhava，本性），而不是執著于顯現的色相（Rupa-lakshana，物質表象）。回答中說諸法（Dharma，事物）如幻象，正是因為不執著于幻象，而是因為一切法（Dharma，事物）不真實，迅速消滅如同閃電，才像幻象。又用比喻來顯示閃電的光芒剎那間生滅的速度，只有聖人的智慧才能知道，不是愚笨的人所能覺察的顯現的表象。像這樣的一切，入楞伽經（Lankavatara Sutra）中說，一切諸法（Dharma，事物）依據自己的分別和共同的表象而顯現，也是如此。因為不能觀察到沒有所有，所以妄加執著于種種色相（Rupa，物質）。

這時，世尊（Bhagavan，佛陀）想要再次宣說這個道理，所以說了偈語：

沒有幻象可以比擬，說法的自性（Svabhava，本性）如幻象，不真實，迅速如閃電，所以說如幻象。

上面兩句回答了沒有幻象可以比喻諸法（Dharma，事物）。下面兩句回答了幻象如閃電。

大慧（Mahamati，菩薩名）又稟告佛陀說，如世尊（Bhagavan，佛陀）所說，一切自性（Svabhava，本性）無生，以及如幻象。

【English Translation】 English version Because. World-Honored One (Bhagavan, the Buddha). There is no cause for form (Rupa, matter), and various phenomena appear like illusions. World-Honored One (Bhagavan, the Buddha). Therefore, there should be no attachment to various illusory appearances, considering them to have real similarities, just like illusions. Earlier, it was said that all dharmas (Dharma, things) are like illusions. The Buddha, fearing that Mahamati (a Bodhisattva's name) would doubt why only illusions are used as metaphors, further told him that it is not by assuming illusions that dharmas (Dharma, things) can be compared, but rather there is nothing else more similar, so it is said that all dharmas (Dharma, things) are like illusions. In this third question, the meaning is whether the Buddha's saying that all dharmas (Dharma, things) are like illusions is based on attachment to various illusory appearances, or on non-attachment to all characteristics (Lakshana, appearances). If one is attached to illusions and says that dharmas (Dharma, things) are like illusions, it is not necessarily the case that all dharmas (Dharma, things) are like illusions. Therefore, it is said that some self-natures (Svabhava, inherent nature) are not like illusions. Self-nature (Svabhava, inherent nature) is dharma (Dharma, thing). Moreover, the questioner means that, generally speaking, all forms (Rupa, matter) do not have separate causes, but there is no form (Rupa, matter) in the world that has a cause and is like an illusion. The World-Honored One (Bhagavan, the Buddha) concludes the difficulty of the question below, as in the text.

The Buddha told Mahamati (a Bodhisattva's name), it is not attachment to various illusory appearances, but rather similar to all dharmas (Dharma, things) being like illusions. Mahamati (a Bodhisattva's name), however, all dharmas (Dharma, things) are unreal and quickly disappear like lightning, which is like an illusion. Mahamati (a Bodhisattva's name), for example, the light of lightning appears in an instant, and disappears immediately after appearing, which is not perceived by foolish people. Like this, all self-natures (Svabhava, inherent nature) are due to one's own delusions and common appearances, observing that there is no self-nature (Svabhava, inherent nature), and not being attached to the appearing form characteristics (Rupa-lakshana, material characteristics). In the answer, it is said that dharmas (Dharma, things) are like illusions precisely because there is no attachment to illusions, but because all dharmas (Dharma, things) are unreal and quickly disappear like lightning, they are like illusions. Furthermore, the metaphor is used to show the speed of the arising and ceasing of lightning in an instant, which only the wisdom of a sage can know, and not the appearing appearances that foolish people can perceive. Like this, in the Lankavatara Sutra, it is said that all dharmas (Dharma, things) appear according to one's own distinctions and common appearances, and it is also like this. Because one cannot observe that there is nothing, one falsely clings to various forms (Rupa, matter).

At this time, the World-Honored One (Bhagavan, the Buddha), wanting to proclaim this meaning again, spoke the verse:

There is no illusion to compare, the self-nature (Svabhava, inherent nature) of the Dharma is like an illusion, Unreal, swift as lightning, therefore it is said to be like an illusion.

The above two lines answer that there is no illusion to compare dharmas (Dharma, things). The following two lines answer that illusions are like lightning.

Mahamati (a Bodhisattva's name) again reported to the Buddha, as the World-Honored One (Bhagavan, the Buddha) said, all self-natures (Svabhava, inherent nature) are unborn, and like illusions.

將無世尊前後所說自相違耶。說無生性如幻　此第四問。謂佛既說一切法無生是無。又云如幻是有。豈非有無相違耶。

佛告大慧。非我說無生性如幻前後相違過。所以者何。謂生無生覺自心現量。有非有外性非性無生現。大慧。非我前後說相違過。然壞外道因生故。我說一切性無生。大慧。外道癡聚。欲令有無有生。非自妄想種種計著緣。大慧。我非有無有生。是故我以無生說而說　佛答非我說有相違所以下。徴釋。生無生者。言我了于生即是無生。唯是自心之所現故。若有若無一切外法。其性本無有生故。我說無生。此總答也。別答中有二。一為壞外道因生。如彼計種種異因有生故。說一切性無生。二為破外道計有無生。非自執著妄想為緣。又告大慧云。我非有無者。謂離有無之見故。我以無生之說。而說無生也。

大慧。說性者為攝受生死故。壞無見斷見故。為我弟子攝受種種業受生處故。以性聲說攝受生死　說性者下。入楞伽云。說諸法者為令弟子知依諸業攝受生死。遮其有無斷滅見故。為我弟子下。為令弟子知隨業受生。性聲者。性即法聲即說。言以法說說攝受生死也。

大慧。說幻性自性相。為離性自性相故。墮愚夫惡見相希望。不知自心現量。壞因所作生。緣自性相計著。說幻夢自

【現代漢語翻譯】現代漢語譯本：世尊前後所說，難道沒有自相矛盾嗎？既然說無生之性如幻象，這是第四個問題。意思是說，佛既然說一切法無生是空無，又說如幻象是存在，這豈不是有和無相互矛盾嗎？

佛告訴大慧（Mahamati）：『我所說的無生之性如幻象，前後並沒有矛盾。』為什麼呢？因爲了知生即是無生，這只是自心所顯現的。無論是有還是無，一切外在之法的本性本來就沒有生。大慧，我前後所說並沒有矛盾之處。然而，爲了破除外道的因生之說，所以我說一切法的本性是無生。大慧，外道愚癡之輩，想要讓有和無產生，卻不是以自身的妄想和種種執著為緣。大慧，我並非認為有和無能夠產生，所以我用無生的說法來說明無生。

佛回答說：『我所說並沒有矛盾』，以下是解釋。『生無生』，意思是說，我了知生即是無生，這只是自心所顯現的。無論是有還是無，一切外在之法的本性本來就沒有生，所以我說無生。這是總的回答。分別回答中有兩個方面：一是為破除外道的因生之說，因為他們認為種種不同的因能夠產生事物，所以說一切法的本性是無生；二是為破除外道認為有和無能夠產生事物的觀點，而不是以自身的執著和妄想為緣。又告訴大慧說：『我並非認為有和無』，意思是說，遠離有和無的見解，所以我用無生的說法來說明無生。

大慧，說『性』是爲了攝受生死，爲了破除有見和斷見，爲了我的弟子能夠攝受種種業力所導致的受生之處，所以用『性』這個詞來說明攝受生死。

說『性』，以下引用《入楞伽經（Lankavatara Sutra）》：說諸法是爲了讓弟子知道依靠諸業來攝受生死，遮止他們產生有無和斷滅的見解。『爲了我的弟子』，是爲了讓弟子知道隨業受生。『性』這個詞，『性』就是『法』，『聲』就是『說』，意思是說，用佛法來說明攝受生死。

大慧，說幻象的『性』、『自性』、『相』，是爲了遠離對『性』、『自性』、『相』的執著，從而避免墮入愚夫的惡見和希望之中，因為他們不瞭解自心所顯現的，破壞了因所產生的生，執著于自性之相，所以才說幻夢的自性。

【English Translation】 English version: Are the words spoken by the World Honored One (Bhagavan) contradictory? Saying that the nature of non-origination is like an illusion – this is the fourth question. It means, since the Buddha said that all dharmas are without origination and are non-existent, and then says they are like illusions which are existent, isn't this a contradiction between existence and non-existence?

The Buddha told Mahamati: 'My saying that the nature of non-origination is like an illusion is not a contradiction.' Why is that? Because realizing that origination is non-origination is only the manifestation of one's own mind. Whether it is existence or non-existence, the nature of all external dharmas is originally without origination. Mahamati, there is no contradiction in what I have said before and after. However, in order to destroy the externalists' (tirthikas) theory of origination from causes, I say that the nature of all dharmas is without origination. Mahamati, the assembly of foolish externalists wants existence and non-existence to arise, but not based on their own delusions and various attachments. Mahamati, I do not believe that existence and non-existence can arise, therefore I use the teaching of non-origination to explain non-origination.'

The Buddha answered, 'What I said is not contradictory,' and the following is the explanation. 'Origination is non-origination' means that I realize that origination is non-origination, which is only the manifestation of one's own mind. Whether it is existence or non-existence, the nature of all external dharmas is originally without origination, so I say non-origination. This is the general answer. There are two aspects in the separate answers: one is to destroy the externalists' theory of origination from causes, because they believe that various different causes can produce things, so I say that the nature of all dharmas is non-origination; the other is to break the externalists' view that existence and non-existence can produce things, not based on their own attachments and delusions. He also told Mahamati, 'I do not believe in existence and non-existence,' meaning that I am far from the views of existence and non-existence, so I use the teaching of non-origination to explain non-origination.

Mahamati, saying 'nature' (svabhava) is to embrace birth and death, to destroy the views of existence and annihilation, and for my disciples to embrace the places of rebirth caused by various karmas, so I use the word 'nature' to explain embracing birth and death.

Saying 'nature', the Lankavatara Sutra says: 'Saying the dharmas is to let disciples know to rely on the karmas to embrace birth and death, and to prevent them from having views of existence, non-existence, and annihilation.' 'For my disciples' is to let disciples know to be reborn according to their karmas. The word 'nature', 'nature' is 'dharma', 'sound' is 'saying', meaning that using the Dharma to explain embracing birth and death.

Mahamati, saying the 'nature', 'self-nature' (svabhava), and 'characteristics' (lakshana) of illusions is to stay away from the attachment to 'nature', 'self-nature', and 'characteristics', so as to avoid falling into the evil views and hopes of foolish people, because they do not understand what is manifested by their own minds, destroy the origination produced by causes, and are attached to the characteristics of self-nature, so they say the self-nature of dreams.

性相一切法。不令愚夫惡見希望。計著自及他一切法如實處見作不正論。大慧。如實處見一切法者。謂超自心現量　說幻性下釋說幻義。一為之性離故。以知幻性即離自性。圓覺云。知幻即離是也。二為破愚夫取著相。此復有三。不知自心現量一也。壞正因緣所生法二也。緣自性相作實有計著三也。故說一切法如幻如夢之相破之。不令愚夫下。結過顯德。于如實處作不正論。結過也。不正論即自他性計戲論也。又如實處下。是顯德。入楞伽云。見一切法如實處者。謂能了達唯心所現也。

爾時世尊欲重宣此義。而說偈言。

無生作非性　　有性攝生死　觀察如幻等　　于相不妄想

無生作非性者。入楞伽云。無作故無生。謂諸法性本無生故說無生。有性攝生死。頌上依業說生死也。以如幻觀之。則離妄想分別也。

複次大慧。當說名句形身相。善觀名句形身。菩薩摩訶薩。隨入義句形身。疾得阿耨多羅三藐三菩提。如是覺已。覺一切眾生。大慧。名身者。謂若依事立名。是名名身。句身者謂句有義身自性決定究竟。是名句身。形身者。謂顯示名句。是名形身。又形身者。謂長短高下。又句身者。謂徑跡。如象馬人獸等所行徑跡。得句身名。大慧。名及形者。謂以名說無色四陰故說名。自相現

【現代漢語翻譯】現代漢語譯本：性相一切法（指事物的本性和現象），不應讓愚昧之人產生錯誤的見解和希望，執著于自身及其他一切事物，卻不能如實地看待事物，從而作出不正當的論斷。大慧（菩薩名），如實地看待一切事物，是指超越了自心的顯現量。

以下解釋『說幻性』的含義。一是事物的本性是分離的，因為認識到幻象的本性就是脫離了自性。《圓覺經》說：『知幻即離』就是這個意思。二是破除愚昧之人對事物表象的執著。這又包含三個方面：一是不知道自心的顯現量；二是破壞了由正確因緣所生的事物；三是根據事物的自性和表象，作出事物是真實存在的錯誤判斷和執著。所以說一切事物都如幻如夢，以此來破除這些錯誤的觀念。『不令愚夫下』，總結過失，彰顯功德。『于如實處作不正論』，是總結過失。『不正論』就是對事物自性和他性的虛妄分別。『又如實處下』，是彰顯功德。《入楞伽經》說：『見一切法如實處者』，是指能夠了達一切都是唯心所現。

當時，世尊想要再次宣說這個道理，於是說了以下偈語：

無生作非性，有性攝生死，觀察如幻等，于相不妄想。

『無生作非性』，《入楞伽經》說：『無作故無生』，意思是說諸法的本性本來就沒有產生，所以說無生。『有性攝生死』，是承接上文所說的依業力而有生死。如果能以如幻的觀點來觀察事物，就能遠離虛妄的分別。

再次，大慧，應當善於觀察名、句、形、身、相。菩薩摩訶薩如果能夠深入理解名、句、形、身所表達的意義，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。像這樣覺悟之後，就能覺悟一切眾生。大慧，『名身』是指根據事物而建立的名稱，這就是『名身』。『句身』是指句子具有意義，其自身性質是決定和究竟的，這就是『句身』。『形身』是指顯示名稱和句子，這就是『形身』。另外，『形身』是指長短高下。『句身』是指路徑，比如大象、馬、牛等動物所行走的路徑，可以得到『句身』的名稱。大慧，『名』和『形』，是指用名稱來說明無色的四陰（受、想、行、識），所以說是『名』，各自的相狀顯現出來

【English Translation】 English version: All Dharmas of nature and characteristics should not cause foolish people to have evil views and hopes, clinging to themselves and all other Dharmas, but failing to see things as they truly are, thus making improper arguments. Mahamati (name of a Bodhisattva), to see all Dharmas as they truly are means transcending the manifestation of one's own mind.

The following explains the meaning of 'speaking of the nature of illusion'. First, the nature of things is separate, because recognizing the nature of illusion means being detached from self-nature. The Surangama Sutra says: 'Knowing illusion is detachment,' which is the meaning. Second, it is to dispel the foolish people's attachment to the appearance of things. This includes three aspects: first, not knowing the manifestation of one's own mind; second, destroying the Dharmas produced by correct causes and conditions; third, based on the self-nature and characteristics of things, making the wrong judgment and clinging that things are real. Therefore, it is said that all things are like illusions and dreams, in order to dispel these wrong ideas. 'Not letting foolish people below' summarizes the faults and highlights the merits. 'Making improper arguments in the place of reality' is summarizing the faults. 'Improper arguments' are the false distinctions of the self-nature and otherness of things. 'Also, in the place of reality below' is highlighting the merits. The Lankavatara Sutra says: 'Seeing all Dharmas in the place of reality' means being able to understand that everything is manifested by the mind only.

At that time, the World Honored One wanted to proclaim this meaning again, so he spoke the following verse:

'No birth, action, non-nature, existence embraces birth and death, Observing as illusion and so on, do not have deluded thoughts about appearances.'

'No birth, action, non-nature,' the Lankavatara Sutra says: 'No action, therefore no birth,' meaning that the nature of all Dharmas originally has no birth, so it is said to be no birth. 'Existence embraces birth and death' is continuing from the previous statement about having birth and death based on karma. If one can observe things with the view of illusion, one can be free from deluded distinctions.

Again, Mahamati, one should be good at observing name, sentence, form, body, and characteristics. If a Bodhisattva-Mahasattva can deeply understand the meaning expressed by name, sentence, form, and body, he can quickly attain Anuttara-Samyak-Sambodhi (Unsurpassed Right and Equal Enlightenment). After awakening like this, one can awaken all sentient beings. Mahamati, 'name-body' refers to the name established according to things, this is 'name-body'. 'Sentence-body' refers to a sentence having meaning, its own nature is definite and ultimate, this is 'sentence-body'. 'Form-body' refers to displaying names and sentences, this is 'form-body'. In addition, 'form-body' refers to length, height, and depth. 'Sentence-body' refers to paths, such as the paths walked by elephants, horses, cows, and other animals, one can obtain the name 'sentence-body'. Mahamati, 'name' and 'form' refer to using names to explain the formless four Skandhas (Sensation, Perception, Volition, Consciousness), so it is said to be 'name', and their respective appearances manifest.

故說形。是名名句形身。說名句形身相分齊。應當修學　名句形身者。唯識論云。名詮自性句詮差別。文即是字。為二所依。形即文也。身者聚義。名詮自性者。如說六根。但云眼耳鼻舌身意之名而已。句詮差別者。如雲眼是佛眼法眼慧眼等種種差別也。然此名句形三身。名為三假。假者對實而言。則聲為實。此一實三假。乃能詮教體。今但云當說名句形身。而不言一實者。以佛說法之聲即一實也。善觀者。謂當善觀察名句形身能詮之教即達所詮之義速成菩提。非唯自覺亦能覺他也。已上總釋。自大慧下別解。謂依事立名者。即名詮自性也。句有義身者。即句詮差別也。凡句以詮義差別。為性故。決定究竟不相混濫。是身句之功也。形身謂顯示。名句者。即由文字以顯名句。亦即名句以成文。故曰文即是字。為二所依。又形者是喻。喻如人之形有長短高下。文之長短亦猶是也。句身謂徑跡者。如因跡始知有象馬等所行。猶尋句而得義也。上乃以形句對言。若名與形相對言者。則如五陰之受想行識四陰無色而有名。色陰自相顯現故說有形。亦猶文因義而顯也。佛之說此名句形身。是示學者入理之門。理由行顯故。云應當修學。

爾時世尊欲重宣此義。而說偈言。

名身與句身　　及形身差別　凡愚夫計著　

【現代漢語翻譯】現代漢語譯本：因此宣說『形』（rupa）。這就是所謂的『名句形身』（nama-pada-vyanjana-kaya）。宣說『名句形身』的相和分際，應當修學。『名句形身』，根據《唯識論》所說：『名』詮釋自性，『句』詮釋差別，『文』（vyanjana）就是字，是名和句所依賴的基礎。『形』就是『文』。『身』是聚集的意思。『名詮自性』，例如說『六根』（sad-indriyani），僅僅是眼、耳、鼻、舌、身、意這些名稱而已。『句詮差別』，例如說『眼』是佛眼、法眼、慧眼等種種差別。然而這名、句、形三種身，被稱為『三假』。『假』是相對於『實』而言，那麼聲音就是『實』。這一實三假，才能詮釋教法的主體。現在只說應當宣說『名句形身』，而不說『一實』，是因為佛說法之聲就是『一實』。善於觀察的人，是指應當善於觀察『名句形身』所能詮釋的教法，就能通達所詮釋的義理，迅速成就菩提，不僅能自覺，也能覺他。以上是總體的解釋。從大慧以下是分別的解釋。所謂依據事物建立名稱，就是『名詮自性』。『句有義身』，就是『句詮差別』。凡是句子都以詮釋義理的差別為特性，所以決定究竟，不會混淆錯亂，這是身句的功用。『形身』是指顯示。名句，就是通過文字來顯示名句，也就是名句成就了文字，所以說『文就是字，是名和句所依賴的基礎』。而且『形』是比喻，比喻如人的形體有長短高下，文字的長短也是如此。『句身謂徑跡』，如同因為足跡才知道有象馬等動物行走過，就像通過尋覓句子而得到義理。上面是以形和句相對而言。如果名與形相對而言，則如五蘊（panca-skandha）中的受、想、行、識四蘊沒有顏色而有名，色蘊（rupa-skandha）的自相顯現所以說有形，也像文字因為義理而顯現。佛宣說這『名句形身』，是向學者指示進入真理之門。真理通過修行而顯現，所以說應當修學。當時世尊想要再次宣說這個道理，於是說了偈語：『名身』（nama-kaya）與『句身』（pada-kaya），以及『形身』（vyanjana-kaya）的差別，凡夫愚人執著於此。

【English Translation】 English version: Therefore, form (rupa) is spoken of. This is called 'nama-pada-vyanjana-kaya' (name-phrase-letter-body). Speaking of the characteristics and distinctions of 'nama-pada-vyanjana-kaya', one should study and learn. According to the Yogacara-bhumi-sastra, 'nama' (name) explains self-nature, 'pada' (phrase) explains differences, and 'vyanjana' (letter) is the word, which is the basis upon which name and phrase rely. 'Rupa' (form) is the letter. 'Kaya' (body) means aggregation. 'Nama explains self-nature,' for example, when speaking of the 'six sense organs' (sad-indriyani), it is merely the names of eye, ear, nose, tongue, body, and mind. 'Pada explains differences,' for example, saying 'eye' is Buddha-eye, Dharma-eye, Wisdom-eye, and various other differences. However, these three bodies of name, phrase, and form are called 'three fictions' (tri-prajnapti). 'Fiction' is in relation to 'reality,' then sound is 'reality.' This one reality and three fictions are able to explain the essence of the teachings. Now, it is only said that one should speak of 'nama-pada-vyanjana-kaya' without mentioning 'one reality,' because the sound of the Buddha speaking the Dharma is 'one reality.' Those who observe well refer to those who should observe well the teachings that 'nama-pada-vyanjana-kaya' can explain, and they will understand the meaning of what is explained, quickly achieve Bodhi, and not only be able to awaken themselves but also awaken others. The above is the general explanation. From Mahamati onwards is the separate explanation. What is called establishing a name based on things is 'nama explains self-nature.' 'Phrase has meaning-body' is 'phrase explains differences.' All phrases take explaining the differences in meaning as their characteristic, so they are definite and ultimate, and will not be confused or mixed up. This is the function of the phrase-body. 'Form-body' refers to manifestation. Name-phrase is the manifestation of name-phrase through letters, that is, name-phrase completes the letters, so it is said that 'letter is the word, which is the basis upon which name and phrase rely.' Moreover, 'form' is a metaphor, like the human form having lengths, heights, and depths, and the lengths of letters are also like this. 'Phrase-body is called path-trace,' like knowing that elephants and horses have walked because of the footprints, just like seeking meaning through searching for phrases. The above is speaking of form and phrase in relation to each other. If name and form are spoken of in relation to each other, then like the four skandhas (panca-skandha) of sensation, perception, volition, and consciousness in the five skandhas, which have no color but have names, the self-nature of the form skandha manifests, so it is said to have form, just like letters manifest because of meaning. The Buddha's speaking of this 'nama-pada-vyanjana-kaya' is to show students the door to entering truth. Truth manifests through practice, so it is said that one should study and learn. At that time, the World Honored One, wanting to proclaim this meaning again, spoke in verse: The differences of 'nama-kaya' (name-body), 'pada-kaya' (phrase-body), and 'vyanjana-kaya' (letter-body) are clung to by foolish ordinary people.

如象溺深泥

文字性離即是解脫。若隨文起見過同邪外。如象溺深泥。可不戒耶。

複次大慧。未來世智者。以離一異俱不俱見相我所通義。問無智者。彼即答言。此非正問。謂色等常無常。為異不異。如是涅槃諸行相所相求那所求那造所造見所見塵及微塵修與修者。如是比展轉相。如是等問而言。佛說無記止論。非彼癡人之所能知。謂聞慧不具故。如來應供等正覺。令彼離恐怖句故。說言無記不為記說。又止外道見論故。而不為說　佛說離四句本令歸正故語大慧。未來世菩薩。當以離四句相問彼世人。意示入道之門。彼無智人不達此意。乃答云。此非正論。謂色等者。言約陰入界等諸法上。而分常無常異不異等四句也。如是涅槃諸行者。行即能顯涅槃之行。能相所相能依所依能造所造能見所見塵及微塵。謂泥團微塵也。修與修者即人法也。如是比展轉相者。言上相對二法。如是等下。入楞伽云。如是不可記事次第而問。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。外道作如是說。謂命即是身。如是等無記論。大慧。彼諸外道。愚癡于因作無記論。非我所說。大慧。我所說者。離攝所攝妄想不生。云何止彼。大慧。若攝所攝計著者。不知自心現量故止彼。大慧

【現代漢語翻譯】現代漢語譯本：『如象溺深泥』文字的真性是遠離一切對待的，理解這一點就是解脫。如果執著于文字，並因此產生過失，那就和那些持邪見的修行者沒有區別，就像大象陷入深深的泥潭一樣。難道不應該以此為戒嗎？再者，大慧（Mahamati），未來的智者會以遠離『一』（ekatva）、『異』（anyatva）、『俱』（ubha）和『不俱』（anubha），以及對見相（dṛṣṭi-lakṣaṇa）和我所（ātmīya）通達其義的方式，來詢問那些沒有智慧的人。那些人會回答說：『這不是正確的問題。』他們會糾纏於色（rūpa）等法是常（nitya）還是無常（anitya），是異還是不異。同樣，他們也會糾纏于涅槃（nirvāṇa）、諸行（saṃskāra）、能相（lakṣaṇa-grāhaka）和所相（lakṣya-grāhya）、能求那（guṇa-grāhaka）和所求那（guṇāśraya）、能造（kartṛ）和所造（kārya）、能見（draṣṭṛ）和所見（dṛśya）、塵（rajas）及微塵（paramāṇu）、修行者（yogin）與所修（yoga）等等。像這樣，他們會不斷地糾纏于相對的概念。他們會說，佛（Buddha）說的是無記止論（avyākṛta-vastu），但這些愚癡的人無法理解，因為他們缺乏聞慧（śruta-mati）。如來（Tathāgata）、應供（Arhat）、等正覺者（Samyaksaṃbuddha）爲了讓他們遠離恐怖的言句，才說無記，而不是爲了記說。此外，這也是爲了阻止外道（tīrthika）的見解，所以才不為他們解說。佛說遠離四句是爲了引導他們迴歸正道，所以，大慧，未來的菩薩（Bodhisattva）應當以遠離四句的方式來詢問世人，以此來展示進入佛道的門徑。那些沒有智慧的人不明白這個用意，反而回答說：『這不是正確的討論。』他們所說的『色等』，是指總括陰（skandha）、入（āyatana）、界（dhātu）等諸法，並將其分為常、無常、異、不異等四句。『如是涅槃諸行者』，指的是能夠彰顯涅槃的修行。『能相所相』指的是能取相和所取相，『能依所依』指的是能依和所依，『能造所造』指的是能造作和所造作，『能見所見』指的是能見和所見，『塵及微塵』指的是泥團和微塵。『修與修者』指的是人和法。『如是比展轉相者』，指的是上述相對的兩種法。就像《入楞伽經》（Laṅkāvatāra Sūtra）所說：『像這樣，以不可記事次第而問，世尊（Bhagavān）說應當停止記答，愚夫無智，非其所能知。佛欲令其離驚怖處，不為記說。』大慧，外道會這樣說：『命（jīva）就是身（śarīra）。』像這樣的無記論。大慧，那些外道因為愚癡，所以對因（hetu）作無記論，這不是我所說的。大慧，我所說的是，遠離能攝（grāhaka）和所攝（grāhya），妄想（vikalpa）就不會生起，又如何去止息它呢？大慧，如果有人執著于能攝和所攝，那是因為他們不瞭解自心現量（svacitta-dṛśyamātra），所以才要止息他們。大慧。

【English Translation】 English version: 'Like an elephant drowning in deep mud' The true nature of words is detachment from all dualities; understanding this is liberation. If one clings to words and thereby generates faults, one is no different from those who hold wrong views, like an elephant sinking in deep mud. Should one not take this as a warning? Furthermore, Mahamati, in the future, wise individuals will question the unwise using the understanding of non-duality—being apart from 'one' (ekatva), 'other' (anyatva), 'both' (ubha), and 'neither' (anubha)—and the meaning of characteristics of views (dṛṣṭi-lakṣaṇa) and what belongs to oneself (ātmīya). Those unwise ones will answer, 'This is not a proper question.' They will quibble over whether forms (rūpa) and other dharmas are permanent (nitya) or impermanent (anitya), different or not different. Similarly, they will quibble over Nirvana (nirvāṇa), formations (saṃskāra), the perceiver of characteristics (lakṣaṇa-grāhaka) and the perceived characteristics (lakṣya-grāhya), the perceiver of qualities (guṇa-grāhaka) and the locus of qualities (guṇāśraya), the agent (kartṛ) and the action (kārya), the seer (draṣṭṛ) and the seen (dṛśya), dust (rajas) and particles (paramāṇu), the practitioner (yogin) and the practice (yoga), and so on. In this way, they will constantly entangle themselves in relative concepts. They will say that the Buddha (Buddha) spoke of the unrecordable (avyākṛta-vastu), but these foolish people cannot understand because they lack the wisdom of hearing (śruta-mati). The Tathagata (Tathāgata), Arhat (Arhat), Samyaksaṃbuddha (Samyaksaṃbuddha) spoke of the unrecordable to lead them away from frightening statements, not to record them. Furthermore, it was to stop the views of the heretics (tīrthika), so he did not explain it to them. The Buddha spoke of being apart from the four phrases to guide them back to the right path. Therefore, Mahamati, future Bodhisattvas (Bodhisattva) should question people in the world by being apart from the four phrases, thereby showing the path to enter the Buddha's way. Those without wisdom do not understand this intention and instead answer, 'This is not a proper discussion.' When they say 'forms and others,' they are referring to the aggregates (skandha), entrances (āyatana), realms (dhātu), and other dharmas, dividing them into the four phrases of permanent, impermanent, different, and not different. 'Thus, Nirvana and the formations' refers to the practice that can manifest Nirvana. 'The perceiver of characteristics and the perceived characteristics' refers to the perceiver and the perceived, 'the support and the supported' refers to the support and the supported, 'the agent and the action' refers to the agent and the action, 'the seer and the seen' refers to the seer and the seen, 'dust and particles' refers to lumps of mud and particles. 'The practitioner and the practice' refers to the person and the dharma. 'Thus, the relative aspects' refers to the two relative dharmas mentioned above. As stated in the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra): 'In this way, questioning in a sequence of unrecordable matters, the Bhagavan (Bhagavān) said that one should stop recording answers; foolish people without wisdom cannot understand this. The Buddha wanted to lead them away from frightening places, so he did not record them.' Mahamati, the heretics say, 'Life (jīva) is the body (śarīra).' Such are their unrecordable theories. Mahamati, those heretics, being foolish, make unrecordable theories about causes (hetu), which is not what I say. Mahamati, what I say is that by being apart from the perceiver (grāhaka) and the perceived (grāhya), conceptual thought (vikalpa) will not arise; how then can one stop it? Mahamati, if someone clings to the perceiver and the perceived, it is because they do not understand the self-mind appearance (svacitta-dṛśyamātra), so one must stop them. Mahamati.

。如來應供等正覺。以四種記論。為眾生說法。大慧。止記論者。我時時說。為根未熟不為熟者　止外道見論者。隨語生解執為見論故。皆止而不說。俾思之而自得。命即身者。以外道計即陰是我離陰是我故。說身命為一異等。如是等說名無記論。于因作無記論者。計無因而生。是為無記。然佛所說者。離能取所取不起妄想。云何止彼者。謂何不直作如是而說以曉之。而止之者何耶但為彼執著能取所取不知唯心所現故止之也四種論如後文。止論是其一也。不唯止彼外道。亦為根未熟者。時復說之耳。

複次大慧一切法離所作因緣不生。無作者故一切法不生大慧。何故一切性離自性。以自覺觀時。自共性相不可得故。說一切法不生。何故一切法不可持來不可持去。以自共相欲持來無所來欲持去無所去。是故一切法離持來去。大慧。何故一切諸法不滅。謂性自性相無故。一切法不可得故。一切法不滅。大慧何故一切法無常。謂相起無常性。是故說一切法無常。大慧。何故一切法常。謂相起無生性。無常常故。說一切法常　一切法下。明不生句有一意。一離所作因緣故不生。二離自共性相故不生也。不可持來下。以事言之非無去來。但以四句求自共相不可得故。不見有去來之跡。凈名經云。來者無所從來。去者亦無所

【現代漢語翻譯】現代漢語譯本：如來（Tathagata，佛的稱號之一，意為『如實而來』）應供（Arhat，值得供養的人）等正覺（Samyaksambuddha，完全覺悟者），以四種記論為眾生說法。大慧（Mahamati，菩薩名），止記論者，我時時說，為根未熟不為熟者。止外道見論者，隨語生解執為見論故，皆止而不說，俾思之而自得。命即身者，以外道計即陰是我離陰是我故，說身命為一異等。如是等說名無記論。于因作無記論者，計無因而生，是為無記。然佛所說者，離能取所取不起妄想。云何止彼者，謂何不直作如是而說以曉之，而止之者何耶？但為彼執著能取所取不知唯心所現故止之也。四種論如後文。止論是其一也。不唯止彼外道，亦為根未熟者，時復說之耳。

複次大慧，一切法離所作因緣不生，無作者故一切法不生。大慧，何故一切性離自性？以自覺觀時，自共性相不可得故，說一切法不生。何故一切法不可持來不可持去？以自共相欲持來無所來，欲持去無所去，是故一切法離持來去。大慧，何故一切諸法不滅？謂性自性相無故，一切法不可得故，一切法不滅。大慧，何故一切法無常？謂相起無常性，是故說一切法無常。大慧，何故一切法常？謂相起無生性，無常常故，說一切法常。一切法下，明不生句有一意，一離所作因緣故不生，二離自共性相故不生也。不可持來下，以事言之非無去來，但以四句求自共相不可得故，不見有去來之跡。凈名經云，來者無所從來，去者亦無所去。

【English Translation】 English version: The Tathagata (Thus Come One, an epithet of the Buddha), worthy of offerings (Arhat, one who is worthy of offerings), perfectly enlightened (Samyaksambuddha, the fully enlightened one), teaches the Dharma (teachings) to sentient beings using four types of assertions. Mahamati (Great Wisdom, name of a Bodhisattva), regarding those who adhere to assertions, I sometimes speak, for those whose roots are not yet mature, not for those who are mature. Regarding those who adhere to the views of externalists (non-Buddhists), because they generate understanding based on words and cling to them as views, I refrain from speaking, so that they may contemplate and attain understanding themselves. Regarding the assertion that life is the same as the body, because externalists believe that the skandhas (aggregates) are the self or that the self is separate from the skandhas, they say that life and body are the same or different, and so on. Such statements are called indeterminate assertions. Regarding those who make indeterminate assertions about causes, they believe that things arise without cause, which is an indeterminate assertion. However, what the Buddha teaches is free from the duality of grasper and grasped, and does not give rise to delusion. Why do I refrain from speaking to them? Why not directly explain it to them in this way? It is only because they cling to the duality of grasper and grasped and do not understand that everything is a manifestation of mind. The four types of assertions will be explained later. Refraining from assertions is one of them. It is not only for refraining from those externalists, but also for those whose roots are not yet mature that I sometimes speak.

Furthermore, Mahamati, all dharmas (phenomena) do not arise apart from causes and conditions, because there is no creator, all dharmas do not arise. Mahamati, why is it that all natures are devoid of self-nature? Because when observing with self-awareness, self-nature and common characteristics are unattainable, it is said that all dharmas do not arise. Why is it that all dharmas cannot be brought here or taken away? Because with self-nature and common characteristics, there is nowhere to come from when wanting to bring them here, and nowhere to go to when wanting to take them away, therefore all dharmas are free from bringing and taking away. Mahamati, why is it that all dharmas do not perish? Because the nature of self-nature is non-existent, and all dharmas are unattainable, all dharmas do not perish. Mahamati, why is it that all dharmas are impermanent? Because the arising of characteristics is impermanent, it is said that all dharmas are impermanent. Mahamati, why is it that all dharmas are permanent? Because the arising of characteristics is without arising, and without impermanence, it is said that all dharmas are permanent. The phrase 'all dharmas' below clarifies that the statement 'do not arise' has one meaning: first, they do not arise apart from causes and conditions; second, they do not arise apart from self-nature and common characteristics. The phrase 'cannot be brought here' means that in terms of events, there is no coming and going, but because the self-nature and common characteristics cannot be attained through the four statements, the traces of coming and going are not seen. The Vimalakirti Sutra says, 'The one who comes has nowhere to come from, and the one who goes has nowhere to go to.'

至。此以理言之也。諸法不滅者。謂一切法本無性相。豈有滅乎。常無常句約情理言。若以情見相相遷流。故云相起無常。以理言之法法即性。故云相起無生。此無常即常也。

爾時世尊欲重宣此義而說偈言。

記論有四種　　一向反詰問　分別及止論　　以制諸外道　有及非有生　　僧佉毗舍師　一切悉無記　　彼如是顯示　正覺所分別　　自性不可得　以離於言說　　故說離自性

此四種論。言一向曰直答。謂隨問而答也。反詰問亦曰反質。謂反質所問也。分別。謂詳辯而答也。止論謂置而不答也。制諸外道多用止論有及非有生者。謂數論計有勝論計無。僧佉者數論也。毗舍者勝論也。如是等法皆無記論所攝。彼外道計不出有無。故云彼如是顯示。以正智觀之。求其性相皆不可得。況言說乎。

爾時大慧菩薩摩訶薩。復白佛言。世尊。惟愿為說諸須陀洹須陀洹趣差別通相。若菩薩摩訶薩善解須陀洹趣差別通相及斯陀含阿那含阿羅漢方便相。分別知已如是如是為眾生說法。謂二無我相。及二障凈度諸地相。究竟通達得諸如來不思議究竟境界。如眾色摩尼善能饒益一切眾生。以一切法境界無盡身財。攝養一切　大慧是大乘人。請說小乘者何。蓋菩薩有自行化他不同。自行則唯趣極果

【現代漢語翻譯】現代漢語譯本：到此為止，以上是用理性的角度來闡述的。所謂的『諸法不滅』，是指一切法原本就沒有自性（svabhāva）和現象（lakṣaṇa），又怎麼會有滅亡呢？『常』與『無常』的說法是根據情見和理性而言的。如果從情見的角度來看，現象是遷流變化的，所以說是『相起無常』。但從理性的角度來看，一切法即是自性，所以說是『相起無生』。這種無常即是常。當時，世尊想要再次宣揚這個道理，所以說了以下偈頌：記論有四種，一向反詰問，分別及止論，以制諸外道。有及非有生，僧佉（Sāṃkhya，數論）毗舍師（Vaiśeṣika，勝論），一切悉無記，彼如是顯示。正覺所分別，自性不可得，以離於言說，故說離自性。這四種論，『一向』就是直接回答，指隨著問題而回答。『反詰問』也叫反質，指反過來質問所問的問題。『分別』是指詳細辨析后回答。『止論』是指擱置而不回答。制服外道多用止論。『有及非有生』，是指數論認為『有』，勝論認為『無』。僧佉（Sāṃkhya，數論），毗舍師（Vaiśeṣika，勝論）。像這樣的法都屬於無記論所包含的。那些外道的計較不出『有』和『無』，所以說他們是這樣顯示的。用正確的智慧來觀察，尋求其自性和現象都是不可得的，更何況是用言語表達呢？當時，大慧（Mahāmati）菩薩摩訶薩（bodhisattva-mahāsattva）再次對佛說：『世尊，希望您能為我們講說須陀洹（Srotāpanna，入流果）、須陀洹（Srotāpanna，入流果）的果位差別和共通之處。如果菩薩摩訶薩（bodhisattva-mahāsattva）能夠善於理解須陀洹（Srotāpanna，入流果）的果位差別和共通之處，以及斯陀含（Sakṛdāgāmin，一來果）、阿那含（Anāgāmin，不還果）、阿羅漢（Arhat，無學果）的方便之相，分別瞭解之後，就能像這樣為眾生說法，包括二無我相，以及二障清凈和證入諸地的相狀，最終通達而獲得諸如來不可思議的究竟境界，就像眾色的摩尼寶珠一樣，能夠很好地饒益一切眾生，用一切法境界無盡的身財，來攝受和供養一切。』大慧（Mahāmati）是大乘之人，為什麼請問關於小乘的事情呢？大概是因為菩薩有自行和化他兩種不同。自行就只是追求最高的果位。

【English Translation】 English version: To this point, this has been explained from a rational perspective. 『The non-extinction of all dharmas』 means that all dharmas originally have no self-nature (svabhāva) or characteristics (lakṣaṇa), so how can there be extinction? The statements of 『permanence』 and 『impermanence』 are based on emotional views and reason. If viewed from the perspective of emotional views, phenomena are constantly changing, so it is said that 『arising of characteristics is impermanent』. But from a rational perspective, all dharmas are self-nature, so it is said that 『arising of characteristics is non-arising』. This impermanence is permanence. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: There are four kinds of treatises: direct answers, counter-questions, distinctions, and stopping discussion, to subdue the various heretics. 『Existence and non-existence arise』 is the view of the Sāṃkhya (enumeration school) and Vaiśeṣika (atomistic school). Everything is unrecordable; they display it in this way. What the Perfectly Awakened One distinguishes is that self-nature is unattainable, because it is apart from words, therefore it is said to be without self-nature. These four kinds of treatises: 『Direct answer』 means answering directly, that is, answering according to the question. 『Counter-question』 is also called counter-interrogation, which means questioning the question in return. 『Distinction』 means answering after detailed analysis. 『Stopping discussion』 means putting it aside and not answering. Subduing heretics often uses stopping discussion. 『Existence and non-existence arise』 means that the Sāṃkhya (enumeration school) believes in 『existence』, and the Vaiśeṣika (atomistic school) believes in 『non-existence』. Sāṃkhya (enumeration school), Vaiśeṣika (atomistic school). Such dharmas are all included in the unrecordable treatises. Those heretics' calculations do not go beyond 『existence』 and 『non-existence』, so it is said that they display it in this way. Observing with correct wisdom, seeking their self-nature and characteristics are unattainable, let alone expressing them in words? At that time, Mahāmati (great wisdom) Bodhisattva-Mahāsattva (great being bodhisattva) again said to the Buddha: 『World Honored One, I hope you can explain to us the differences and commonalities of the Srotāpanna (stream-enterer), the fruit of Srotāpanna (stream-enterer). If a Bodhisattva-Mahāsattva (great being bodhisattva) can skillfully understand the differences and commonalities of the fruit of Srotāpanna (stream-enterer), as well as the aspects of skillful means of Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), and Arhat (worthy one), and understand them separately, then he can teach sentient beings in this way, including the aspects of the two non-self, as well as the purification of the two obscurations and the entering of the various grounds, ultimately attaining and obtaining the inconceivable ultimate realm of the Tathāgatas, just like a mani jewel of various colors, which can greatly benefit all sentient beings, using the inexhaustible body and wealth of all dharma realms to gather and support everything.』 Mahāmati (great wisdom) is a Mahayana person, why ask about Hinayana matters? Perhaps it is because Bodhisattvas have different practices of self-benefit and benefiting others. Self-benefit is only pursuing the highest fruit.

。化他則法須遍至故。為眾請說四果之法。須陀洹此云預流。初果也。又言須陀洹趣者。趣即趣向。謂初果向也。差別通相者。通即同也。謂分別同相別相也。及二果三果四果。修行方便之相皆得善解。分別知已如是如是者。謂如是分別如是而知。為諸眾生。說此四法。令其證得二無我相凈除惑智二障。于諸地相漸次通達。獲于如來智慧境界。以法身法財。利物無盡。如摩尼珠以寶濟人之無匱也。

佛告大慧。諦聽諦聽善思念之。今為汝說。大慧白佛言。善哉世尊。唯然聽受。佛告大慧。有三種須陀洹須陀洹果差別。云何為三。謂下中上。下者。極七有生。中者三五有生。而般涅槃。上者即彼生。而般涅槃　答初果中。言有上中下三種差別者。根性利鈍不同耳。極七有生者。謂極鈍下根。斷見惑證初果。後進斷思惑欲界中九品思惑。具經七反生死。方斷此惑取證三果。七反者。謂人中七生天中七生中陰中十四。生合二十八。生今言七反者。從略也。三五有生者。謂中根之人證初果。后三生或五生。斷此惑盡取證三果。即彼生而般涅槃者。謂上根之人得初果已。即于當生超至四果。而入真空涅槃也。

此三種有三結下中上。云何三結。謂身見疑戒取。是三結差別。上上升進得阿羅漢　三結正當初果所斷見惑

【現代漢語翻譯】現代漢語譯本：因為教化他人，佛法必須普遍通達。爲了大眾，請宣說四果（Siguo，指須陀洹果、斯陀含果、阿那含果、阿羅漢果）之法。須陀洹（Xutuo huan），在這裡被稱為預流（Yuliu），是初果（Chuguo）的境界。又說須陀洹趣（Xutuohuan qu）的人，趣就是趣向，指的是趣向初果的修行者。差別通相（Chabie tongxiang）是指，通就是同，指的是分別相同之處和不同之處。以及二果（Erguo）、三果（Sanguo）、四果（Siguo）的修行方便之相，都能很好地理解。分別知曉這些之後，像這樣像這樣地，就是說像這樣分別像這樣知曉。爲了眾生，宣說這四種法，使他們證得二無我相（Er wuwo xiang），清凈去除煩惱障（Huo zhi zhang）和所知障（Suo zhi zhang）這二障。對於各個地相（Di xiang）逐漸通達，獲得如來（Rulai）的智慧境界。以法身（Fashen）和法財（Facai），利益眾生沒有窮盡，就像摩尼珠（Moni zhu）用寶物救濟人一樣沒有匱乏。

佛告訴大慧（Dahui）：仔細聽，仔細聽，好好思考。現在為你宣說。大慧對佛說：善哉世尊（Shizun），我願意聽受。佛告訴大慧：有三種須陀洹，須陀洹果的差別。哪三種呢？就是下、中、上。下等的，最多經歷七次有生（You sheng）；中等的，經歷三到五次有生而般涅槃（Banniepan）；上等的，就在那一生中般涅槃。回答初果中，說有上中下三種差別，是因為根性（Genxing）的利鈍不同。最多經歷七次有生，指的是根性極鈍下等的人，斷除見惑（Jianhuo）證得初果，之後再斷除思惑（Sihuo），也就是欲界（Yujie）中的九品思惑（Jiu pin sihuo），經歷七次生死輪迴，才斷除這些惑業，取得三果。七反，指的是人中七生，天中七生，中陰中（Zhongyin zhong）十四生，總共二十八生。現在說七反，是從簡略來說。經歷三到五次有生，指的是中等根性的人證得初果，之後經歷三生或五生，斷除這些惑業，取得三果。就在那一生中般涅槃，指的是上等根性的人得到初果后，就在當生超越到四果，而進入真空涅槃（Zhenkong niepan）。

這三種有三種結（Jie），下、中、上。哪三種結呢？就是身見（Shenjian）、疑（Yi）、戒取（Jiequ）。這是三種結的差別。上上上升，證得阿羅漢（A luohan）。三種結正是初果所斷的見惑。

【English Translation】 English version: Because of transforming others, the Dharma must be universally accessible. For the sake of the assembly, please explain the Dharma of the Four Fruits (Siguo, referring to Srotapanna, Sakrdagamin, Anagamin, and Arhat). Srotapanna (Xutuo huan), here called 'Stream-enterer' (Yuliu), is the state of the First Fruit (Chuguo). It is also said that those who 'approach Srotapanna' (Xutuohuan qu), 'approach' means 'moving towards,' referring to practitioners moving towards the First Fruit. 'Difference and Commonality' (Chabie tongxiang) means that 'commonality' is 'sameness,' referring to distinguishing between similarities and differences. Also, the methods of practice for the Second Fruit (Erguo), Third Fruit (Sanguo), and Fourth Fruit (Siguo) can all be well understood. After distinguishing and knowing these, 'like this, like this' means distinguishing and knowing in this way. For the sake of sentient beings, explain these four Dharmas, enabling them to realize the two aspects of 'no-self' (Er wuwo xiang), purify and remove the two obstacles of afflictions (Huo zhi zhang) and knowledge (Suo zhi zhang). Gradually attain thorough understanding of the various 'grounds' (Di xiang), and obtain the wisdom realm of the Tathagata (Rulai). With the Dharmakaya (Fashen) and Dharma wealth (Facai), benefit beings without end, just like a Mani jewel (Moni zhu) that provides treasures to help people without depletion.

The Buddha told Mahamati (Dahui): 'Listen carefully, listen carefully, and contemplate well. Now I will explain it to you.' Mahamati said to the Buddha: 'Excellent, World Honored One (Shizun), I am willing to listen.' The Buddha told Mahamati: 'There are three types of Srotapannas, differences in the Srotapanna fruit. What are the three? They are inferior, intermediate, and superior. The inferior ones experience a maximum of seven rebirths (You sheng); the intermediate ones experience three to five rebirths and attain Parinirvana (Banniepan); the superior ones attain Parinirvana in that very life.' Answering about the First Fruit, saying there are three types of differences—superior, intermediate, and inferior—is because the sharpness or dullness of their faculties (Genxing) differs. 'Experiencing a maximum of seven rebirths' refers to those with extremely dull and inferior faculties who sever the 'views-to-be-abandoned' (Jianhuo), attain the First Fruit, and then sever the 'thoughts-to-be-abandoned' (Sihuo), which are the nine grades of 'thoughts-to-be-abandoned' (Jiu pin sihuo) in the Desire Realm (Yujie), experiencing seven cycles of birth and death before severing these delusions and attaining the Third Fruit. 'Seven cycles' refers to seven rebirths in the human realm, seven rebirths in the heavens, and fourteen rebirths in the intermediate state (Zhongyin zhong), totaling twenty-eight rebirths. Now, saying 'seven cycles' is a simplification. 'Experiencing three to five rebirths' refers to those with intermediate faculties who attain the First Fruit and then experience three or five rebirths, severing these delusions and attaining the Third Fruit. 'Attaining Parinirvana in that very life' refers to those with superior faculties who, after attaining the First Fruit, transcend to the Fourth Fruit in that very life and enter True Emptiness Nirvana (Zhenkong niepan).

These three have three fetters (Jie): inferior, intermediate, and superior. What are the three fetters? They are self-view (Shenjian), doubt (Yi), and clinging to rules and rituals (Jiequ). These are the differences in the three fetters. Ascending higher and higher, one attains Arhatship (A luohan). The three fetters are precisely the 'views-to-be-abandoned' that are severed at the First Fruit.

。與八十八使。廣略之異耳。言亦有下中上者。以結惑從人根性。而分為三也。上上升進等者。於此斷惑證果。合有三斷四超。言上上者。約大超根性而說也。

大慧。身見有二種。謂俱生及妄想。如緣起妄想自性妄想。譬如依緣起自性種種妄想自性計著生。以彼非有非無非有無無實妄想相故。愚夫妄想種種妄想。自性相計著。如熟時焰鹿渴水想。是須陀洹妄想身見。彼以人無我攝受無性。斷除久遠無知計著　身見者。彼於五陰身作主宰見。此分二種。俱生者。謂見與身俱生。如前身見。妄想復依見而起。如後邊見。故曰如緣起等。謂依緣起故。起妄想自性。以彼非有下。正釋上妄想身見。以本非四見而有四見。則是無實妄想相。如彼緣起。而愚夫以妄想故。起種種妄想自性計著。故譬之。如熟時焰非水謂水。即其相也。彼以人無我攝受無性者。即初果向人。以人無我觀。了本無性故其惑即斷。言無知者。謂染污無知也。

大慧。俱生者。須陀洹身見自他身等四陰。無色相故。色生造及所造故。展轉相因相故。大種及色不集故。須陀洹觀有無品不現身見則斷。如是身見斷貪則不生。是名身見相　俱生身見者。初果人觀察自他之身受想行識四陰無色相故。色由四大種生。造及所造即能造所造。謂四大造色陰

【現代漢語翻譯】現代漢語譯本：與八十八使（八十八種煩惱）。只是廣略上的差異罷了。言語也有下、中、上三種，用來結合迷惑，順應人們的根性，所以分為三種。上上、上升進等，是指在此斷惑證果，總共有三斷四超。說上上，是就大超根性來說的。

大慧（菩薩名）。身見有兩種，一種是俱生（與生俱來的），一種是妄想（虛妄的念頭）。比如緣起妄想、自性妄想。譬如依靠緣起自性，產生種種妄想自性計著。因為它們非有非無，非有非無，是無實的妄想相，所以愚夫妄想種種妄想，自性相計著。就像熱天里的火焰，鹿渴求水一樣。這是須陀洹（初果聖人）的妄想身見。他們以人無我攝受無性，斷除久遠無知計著。身見，是指在五陰（色、受、想、行、識）身上產生主宰的見解。這又分為兩種，俱生，是指見解與身體俱生，如前面的身見。妄想又依見而起，如後面的邊見。所以說如緣起等，是指依靠緣起，產生妄想自性。以彼非有下，正是解釋上面的妄想身見。本來不是四見（有見、無見、亦有亦無見、非有非無見）而有四見，這就是無實的妄想相。如彼緣起，而愚夫因為妄想，產生種種妄想自性計著，所以用熱天火焰非水謂水來比喻，這就是它的相。彼以人無我攝受無性者，是指初果向人，以人無我觀，了知本來無性，所以惑就斷了。說無知，是指染污的無知。

大慧。俱生，是指須陀洹的身見，對自他之身，受、想、行、識四陰沒有色相的認識。色由四大種（地、水、火、風）所生，造及所造，即能造和所造，是輾轉相因的。四大種和色不聚集，須陀洹觀察有無品，不現身見就斷了。這樣身見斷了，貪就不會生起。這就是身見的相。俱生身見，是指初果人觀察自他之身，受、想、行、識四陰沒有色相的認識。色由四大種所生，造及所造，即能造和所造，是指四大造色陰。

【English Translation】 English version: And the eighty-eight bonds (eighty-eight kinds of afflictions). It's just a difference in breadth and brevity. Speech also has lower, middle, and upper levels, used to bind delusions, conforming to people's inherent nature, and therefore divided into three types. 'Upper-upper,' 'upper-advancing,' etc., refer to cutting off delusions and attaining fruition here, totaling three severances and four transcendences. Saying 'upper-upper' is speaking about the nature of great transcendence.

Mahamati (name of a Bodhisattva). There are two kinds of self-view: one is innate (arising with birth), and the other is delusion (illusory thoughts). For example, dependent origination delusion, self-nature delusion. It's like relying on dependent origination self-nature, giving rise to various delusional self-nature attachments. Because they are neither existent nor non-existent, neither both nor neither, they are unreal delusional appearances, so foolish people deludedly attach to various delusional self-nature appearances. It's like flames in hot weather, deer thirsting for water. This is the self-view delusion of a Stream-enterer (first fruit saint). They use the non-self of persons to embrace non-nature, cutting off long-standing ignorant attachments. Self-view refers to generating a view of mastery over the five skandhas (form, feeling, perception, volition, consciousness). This is further divided into two types: innate, referring to the view arising with the body, like the previous self-view. Delusion arises based on view, like the subsequent extreme views. Therefore, it's said 'like dependent origination, etc.,' referring to relying on dependent origination to generate delusional self-nature. 'Because they are neither existent below' is precisely explaining the above self-view delusion. Originally not the four views (view of existence, view of non-existence, view of both existence and non-existence, view of neither existence nor non-existence) but having the four views, this is an unreal delusional appearance. Like that dependent origination, and foolish people, because of delusion, generate various delusional self-nature attachments, so it's compared to flames in hot weather being mistaken for water, that is its appearance. 'They use the non-self of persons to embrace non-nature' refers to a person heading towards the first fruit, using the contemplation of the non-self of persons, understanding that it is originally without nature, so the delusion is cut off. Saying 'ignorance' refers to defiled ignorance.

Mahamati. Innate refers to the Stream-enterer's self-view, lacking recognition of the form aspect of the four skandhas of feeling, perception, volition, and consciousness in oneself and others. Form arises from the four great elements (earth, water, fire, wind), creating and created, that is, the able to create and the created, which are mutually dependent. The four great elements and form do not gather, the Stream-enterer observes the existence and non-existence aspects, and the self-view disappears. In this way, when self-view is cut off, greed will not arise. This is the appearance of self-view. Innate self-view refers to the Stream-enterer observing the four skandhas of feeling, perception, volition, and consciousness in oneself and others, lacking recognition of the form aspect. Form arises from the four great elements, creating and created, that is, the able to create and the created, referring to the four great elements creating the form skandha.

。展轉者。即四大互相因也。不集者。謂大種與色性無和合。如是觀之五陰有無皆不可得。孰為身見。故曰有無品不現。身見既斷貪亦不生也。

大慧。疑相者。謂得法善見相故。及先二種身見妄想斷故。疑法不生。不于余處起大師見為凈不凈。是名疑相須陀洹斷　此疑相中。謂初果人。於四諦法諦了無惑即善見相。及前二種身見分別斷故。于諸法中更不生疑。自然明瞭邪正。不復餘外道處起大師想。為凈不凈者。不于佛處疑善不善。是為疑相不生也。

大慧。戒取者。云何須陀洹不取戒。謂善見受生處苦相故。是故不取。大慧取者。謂愚夫決定受習苦行。為眾具樂故求受生。彼則不取。除迴向自覺勝離妄想無漏法相行方便受持戒支。是名須陀洹取戒相斷　戒取者。非戒為戒也。外道邪習非因計因。如持雞狗等戒是也。初果人不取彼戒。謂善見彼受報苦相徒勞苦行故不取也。愚夫取者。以五欲等眾具為樂故求受生。然非三昧之樂。雖求樂果其實何有。彼初果人不取是為戒。非無自己所持之戒。故曰除迴向自覺勝等。即彼所修戒行回因向果。戒支者。支謂支分。如七覺支及五支戒等是。雖不取乎彼。而取乎此。然非大乘無取之戒。是亦取也。

須陀洹斷三結貪癡不生。若須陀洹作是念。此諸結我不成

【現代漢語翻譯】現代漢語譯本：輾轉，指的是四大（地、水、火、風）互相為因。不集，指的是四大種與色性不能和合。這樣觀察，五陰（色、受、想、行、識）的有和無都不可得，哪裡還有什麼身見呢？所以說『有無品不現』。身見既然斷了，貪愛也就不生起了。大慧（菩薩名），疑相，指的是因為善於觀察法相而得見真諦，以及先前兩種身見妄想已經斷除，所以對佛法不再產生懷疑。不會在其他地方尋找大師，認為他們是清凈或不清凈的。這叫做疑相，是須陀洹（梵文Srotāpanna，入流果）所斷除的。這裡說的疑相，指的是初果聖人，對於四聖諦（苦、集、滅、道）的道理完全明瞭，沒有疑惑，這就是善見相。以及先前兩種身見分別已經斷除，所以對於諸法不再產生懷疑，自然能夠明白什麼是正，什麼是邪。不會再在外道那裡尋找大師，認為他們是清凈或不清凈的。不會對佛陀產生懷疑，認為他是善或不善。這就是疑相不生起。大慧，戒取，什麼是須陀洹不執取戒律呢？因為他已經清楚地看到受生之處的痛苦，所以不執取那些錯誤的戒律。大慧，執取戒律的人，指的是愚昧的人，他們執意修行各種苦行，爲了獲得各種享樂而求得來世的果報，但初果的聖人不會這樣做。除非是迴向于自覺、殊勝、遠離妄想、無漏法相的修行方便，從而受持戒律的支分。這叫做須陀洹斷除戒取的相狀。戒取，指的是把不是戒律的當作戒律。外道邪見，把不是原因的當作原因，例如持雞狗戒等等。初果聖人不會執取這些戒律，因為他已經清楚地看到受報的痛苦，明白那些苦行都是徒勞的，所以不執取。愚昧的人執取戒律，是因為他們把五欲等享樂當作快樂，爲了獲得這些享樂而求得來世的果報，但這並不是三昧的快樂，雖然他們追求快樂的果報，但實際上又有什麼呢？初果聖人不執取這些，這才是真正的戒。並非說他們沒有自己所持守的戒律，所以說『除迴向自覺勝等』，指的是他們所修的戒行迴向于因果。戒支，支指的是支分，例如七覺支和五支戒等等。雖然不執取外道的戒律，但會執取這些正確的戒律。然而，這並不是說大乘佛教沒有執取的戒律，實際上也是有的。須陀洹斷除了三種結縛（身見、戒禁取見、疑），貪愛和愚癡就不會生起。如果須陀洹這樣想：『這些結縛我沒有成就』。

【English Translation】 English version: 『Turning around』 refers to the Four Great Elements (earth, water, fire, and wind) mutually causing each other. 『Not gathering』 means that the Four Great Elements and the nature of form cannot harmonize. Observing in this way, the existence or non-existence of the Five Skandhas (form, feeling, perception, mental formations, and consciousness) is unattainable. Where then is the self-view? Therefore, it is said, 『The category of existence and non-existence does not appear.』 Since the self-view is cut off, greed also does not arise. Mahamati (name of a Bodhisattva), 『doubt-aspect』 refers to, because of skillfully observing the characteristics of the Dharma and thus attaining true insight, and because the previous two kinds of self-view delusions have been cut off, doubt about the Dharma does not arise. One does not seek a master elsewhere, considering them to be pure or impure. This is called the 『doubt-aspect』 that a Srotāpanna (Sanskrit for 『stream-enterer』) cuts off. Here, 『doubt-aspect』 refers to the first fruit Arhat, who is completely clear about the principles of the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation), without any doubts. This is the aspect of skillful seeing. And because the previous two kinds of self-view discriminations have been cut off, one no longer generates doubts about all dharmas, naturally understanding what is right and what is wrong. One no longer seeks a master in other external paths, considering them to be pure or impure. One does not doubt the Buddha, considering him to be good or bad. This is the non-arising of the 『doubt-aspect.』 Mahamati, 『precept-attachment,』 what is it that a Srotāpanna does not grasp onto precepts? It is because he has clearly seen the suffering of the place of rebirth, therefore he does not grasp onto those erroneous precepts. Mahamati, 『grasping』 refers to foolish people who are determined to practice various ascetic practices, seeking rebirth in order to obtain various pleasures, but the first fruit Arhat does not do this. Unless it is the practice of dedicating oneself to self-awareness, superiority, freedom from delusion, and the unconditioned Dharma-aspect, thereby upholding the branches of precepts. This is called the aspect of a Srotāpanna cutting off 『precept-attachment.』『Precept-attachment』 refers to taking what is not a precept as a precept. Externalist heretical views take what is not a cause as a cause, such as holding the dog or chicken precepts. The first fruit Arhat does not grasp onto these precepts, because he has clearly seen the suffering of retribution, understanding that those ascetic practices are futile, therefore he does not grasp onto them. Foolish people grasp onto precepts because they take the pleasures of the five desires as happiness, seeking rebirth in order to obtain these pleasures, but this is not the happiness of samadhi. Although they pursue the fruit of happiness, what is actually there? The first fruit Arhat does not grasp onto these, and this is the true precept. It is not that they do not have their own precepts to uphold, therefore it is said, 『except for dedicating oneself to self-awareness, superiority, etc.,』 referring to their practice of dedicating their precept practices to cause and effect. 『Precept-branches,』『branches』 refers to divisions, such as the Seven Factors of Enlightenment and the Five Precepts, etc. Although they do not grasp onto externalist precepts, they grasp onto these correct precepts. However, this is not to say that Mahayana Buddhism does not have precepts to grasp onto, in reality, it does. A Srotāpanna cuts off the three bonds (self-view, attachment to rites and rituals, and doubt), and greed and ignorance do not arise. If a Srotāpanna thinks, 『These bonds I have not accomplished.』

就者。應有二過。墮身見及諸結不斷。大慧白佛言。世尊。世尊說眾多貪慾。彼何者貪斷。佛告大慧。愛樂女人纏綿貪著。種種方便身口惡業。受現在樂種未來苦。彼則不生。所以者何。得三昧正受樂故。是故彼斷非趣涅槃貪斷　言三結者。見惑也。因斷此見離貪瞋癡。此三者。即見惑中之思惑也。言二過者。身見本也。諸結末也。本既不除末何由滅。貪有多種。特言愛樂女人。舉其重者言之。初果人得三昧勝樂能斷比欲。雖離於有猶著于空。故云非趣涅槃貪斷也。

大慧。云何斯陀含相。謂頓照色相妄想生相見相不生。善見禪趣相故。頓來此世盡苦際得涅槃。是故名斯陀含　此明二果相。謂照了五陰色相妄想。不同初果修四行觀故得頓名。生相即諸結。見相即妄想。此二不生。惟無漏智加修禪定。則善見禪趣之相。進斷欲界思惑。至盡六品。惟餘一生故。曰頓來此世。盡苦際者。離人中生死。得涅槃者。證二果也。

大慧。云何阿那含。謂過去未來現在色相性非性。生見過患使妄想不生故。及結斷故名阿那含　此三果人。通觀三世色相皆空。非性即空也。離有無分別過患。故云妄想不生。結斷者。斷欲界后三品思惑也。

大慧。阿羅漢者。謂諸禪三昧解脫力明。煩惱苦妄想非性故。名阿羅漢　諸

【現代漢語翻譯】現代漢語譯本：關於『就者』，會有兩種過失：一是墮入身見，二是各種煩惱結使無法斷除。大慧菩薩問佛說：『世尊，您說過有很多種貪慾，那麼要斷除的是哪一種貪慾呢？』佛告訴大慧菩薩說：『是那種愛戀女人，被其纏綿所迷惑，用各種手段造作身口惡業，只求享受眼前的快樂，卻種下未來痛苦的因。』這種貪慾是會被斷除的。為什麼呢？因為證得三昧正受的快樂的緣故。所以，這種貪慾的斷除，並不是趨向涅槃的貪慾的斷除。』這裡說的『三結』，指的是見惑。因為斷除了這種見惑，就能遠離貪嗔癡。這三種，實際上是見惑中的思惑。這裡說的『二過』，『身見』是根本，各種『結』是枝末。如果根本不能去除，枝末又怎麼能夠消滅呢？貪慾有很多種，這裡特別說愛戀女人，是舉其中最嚴重的來說。初果聖人得到三昧殊勝的快樂，能夠斷除這種貪慾。雖然已經遠離了有，但仍然執著于空，所以說不是趨向涅槃的貪慾的斷除。大慧菩薩，什麼是斯陀含（Sakadagamin，二果）的境界呢？就是能夠頓然照見色相的虛妄，妄想和生相不再產生，能夠清楚地見到禪定的趣味。這樣一來，就能再次來到這個世間，了結苦的邊際，證得涅槃。所以叫做斯陀含。』這裡說明二果的境界。就是能夠照了五陰色相的虛妄，妄想和生相不再產生，不同於初果修四行觀，所以得到『頓』這個名稱。『生相』就是各種煩惱結使，『見相』就是妄想。這二者不再產生，只有用無漏智慧加上修習禪定，才能清楚地見到禪定的趣味。進一步斷除欲界的思惑，直到斷盡六品，只剩下一生，所以說『再次來到這個世間』。『了結苦的邊際』，就是脫離人中的生死。『證得涅槃』，就是證得二果。大慧菩薩，什麼是阿那含（Anagamin，三果）的境界呢？就是能夠通觀過去、未來、現在的色相，明白其體性是空性的，因為遠離了有和無的分別過患，所以妄想不再產生，並且斷除了各種煩惱結使，所以叫做阿那含。』這裡說的是三果聖人。能夠通觀三世的色相都是空性的。『非性』就是空性。遠離了有和無的分別過患，所以說妄想不再產生。『結斷』，就是斷除了欲界后三品的思惑。大慧菩薩，什麼是阿羅漢（Arhat，四果）呢？就是具備各種禪定、三昧、解脫、力量和光明，因為煩惱、痛苦和妄想的體性都是空性的，所以叫做阿羅漢。』

【English Translation】 English version: Regarding 'the one who is engaged,' there will be two faults: one is falling into the self-view, and the other is the inability to cut off various afflictions and fetters. Mahamati (Mahamati, a Bodhisattva) asked the Buddha, 'World Honored One, you have said that there are many kinds of greed. Which greed is to be cut off?' The Buddha told Mahamati, 'It is the kind of greed that loves women, is entangled and infatuated with them, uses various means to commit evil deeds with body and speech, seeking only to enjoy present pleasures but sowing the seeds of future suffering.' This kind of greed will be cut off. Why? Because one has attained the joy of Samadhi (Samadhi, meditative absorption) and right concentration. Therefore, the cutting off of this greed is not the cutting off of greed that leads to Nirvana (Nirvana, liberation).』 The 'three fetters' mentioned here refer to the delusions of views. Because one has cut off these delusions of views, one can be free from greed, anger, and ignorance. These three are actually the delusions of thought within the delusions of views. The 'two faults' mentioned here, 'self-view' is the root, and various 'fetters' are the branches. If the root cannot be removed, how can the branches be eliminated? There are many kinds of greed, but here specifically mentioning the love of women is to cite the most serious one. The first fruit Arhat (Sotapanna, stream enterer) obtains the supreme joy of Samadhi and can cut off this kind of greed. Although one has already distanced oneself from existence, one is still attached to emptiness, so it is said that it is not the cutting off of greed that leads to Nirvana. Mahamati, what is the state of Sakadagamin (Sakadagamin, once-returner)? It is the ability to suddenly see through the illusion of form, the cessation of arising thoughts and birth-aspects, and the clear perception of the delight of Dhyana (Dhyana, meditation). In this way, one can come to this world once more, end the boundary of suffering, and attain Nirvana. Therefore, it is called Sakadagamin.』 This explains the state of the second fruit. It is the ability to illuminate the illusion of the five aggregates of form, the cessation of arising thoughts and birth-aspects, which is different from the first fruit's cultivation of the four applications of mindfulness, hence the name 'once-returner.' 'Birth-aspects' are the various afflictions and fetters, and 'view-aspects' are the illusions. These two no longer arise, and only by using non-outflow wisdom and cultivating meditation can one clearly see the delight of Dhyana. Further cutting off the delusions of thought in the desire realm, until cutting off the last six grades, leaving only one more life, hence the saying 'come to this world once more.' 'Ending the boundary of suffering' means escaping the cycle of birth and death in the human realm. 'Attaining Nirvana' means attaining the second fruit. Mahamati, what is the state of Anagamin (Anagamin, non-returner)? It is the ability to see through the form of the past, future, and present, understanding that its nature is emptiness. Because one is free from the faults of distinguishing between existence and non-existence, illusions no longer arise, and various afflictions and fetters are cut off, so it is called Anagamin.』 This refers to the third fruit Arhat. One can see through the form of the three times as emptiness. 'Non-nature' is emptiness. Being free from the faults of distinguishing between existence and non-existence, it is said that illusions no longer arise. 'Cutting off the fetters' means cutting off the last three grades of delusions of thought in the desire realm. Mahamati, what is an Arhat (Arhat, worthy one)? It is one who possesses various Dhyana, Samadhi, liberation, powers, and light, because the nature of afflictions, suffering, and illusions are all emptiness, so it is called Arhat.』

禪三昧。即羅漢所修智定。解脫力明。即所證之法。力即神通明乃三明也。以是照了煩惱諸苦分別皆空。謂色無色界思惑淨盡。證無學果也。

大慧白佛言。世尊。世尊說三種阿羅漢。此說何等阿羅漢。世尊為說寂靜一乘道。為菩薩摩訶薩方便示現阿羅漢。為佛化化。佛告大慧。得寂靜一乘道聲聞非余。餘者。行菩薩行及佛化化。巧方便本願故。于大眾中示現受生。為莊嚴佛眷屬故。大慧。于妄想處。種種說法。謂得果得禪。禪者入禪悉遠離故。示現得自心現量得果相。說名得果。複次大慧。欲超禪無量無色界者。當離自心現量相。大慧。受想正受。超自心現量者。不然。何以故。有心量故　此蕳羅漢名相通別。通則通名羅漢。別則三種不同。三種中一實二權。得寂靜一乘道者。一實也。菩薩方便示現及佛化化者。二權也佛答謂所說羅漢是實非權。一乘者。乃三乘之一。非佛乘之一也。巧方便本願者。即餘二種。為已曾發善巧方便誓願。示現羅漢莊嚴佛會。而為眷屬也。于妄想眾生之處。為其說法同其修證。故曰得果得禪。雖入于禪而不住禪。亦隨心量示現得果。而不住于果。二種權行既不同於實行。又不住果住禪。是為超禪。故示超禪之相。令其舍世間禪得出世間禪。世間禪。謂四禪四無量四無色定也。當離

【現代漢語翻譯】現代漢語譯本禪三昧（Dhyana Samadhi，禪定），即阿羅漢所修的智慧禪定。解脫力明（vimoksha-bala-jnana），即所證悟的法。力（bala）即神通，明（jnana）乃三明（tisro vidyah）也。因此照見煩惱諸苦，分別皆空，謂色（rupa）無，思惑（klesha）淨盡，證得無學果（asaiksha-phala）也。

大慧（Mahamati）菩薩對佛說：『世尊，世尊說三種阿羅漢，這裡說的是哪一種阿羅漢？世尊說的是寂靜一乘道（ekayana）嗎？還是菩薩摩訶薩（bodhisattva-mahasattva）爲了方便示現的阿羅漢？還是佛陀的化身？』佛告訴大慧：『證得寂靜一乘道的聲聞（sravaka）是真實的，其餘的，是行菩薩行以及佛陀的化身，因為善巧方便的本願，在大眾中示現受生，爲了莊嚴佛的眷屬。』大慧，在妄想之處，種種說法，說得到果位，得到禪定。禪定者，入禪而悉皆遠離，示現得到自心現量（svacitta-drsya-matra）的得果之相，說名為得果。再次，大慧，想要超越禪定，無量無色定（arupa-samapatti）者，應當離開自心現量之相。大慧，受想正受（samjna），超越自心現量者，不然。為什麼呢？因為有心量的緣故。此處的阿羅漢名相，有共通之處，也有區別。共通之處在於都名為阿羅漢，區別之處在於三種不同。三種之中，一種是真實的，兩種是權宜的。得寂靜一乘道者，是真實的。菩薩方便示現以及佛化化者，是權宜的。佛陀回答說，所說的阿羅漢是真實的，不是權宜的。一乘，是三乘之一，不是佛乘之一。善巧方便本願者，即其餘兩種，爲了已曾發善巧方便誓願，示現阿羅漢莊嚴佛會，而作為眷屬。在妄想眾生之處，為其說法，同其修證，所以說得果得禪。雖然入于禪定，卻不住禪定，也隨心量示現得果，卻不住于果。兩種權行，既不同於實行，又不住果住禪，是爲了超越禪定，所以示現超越禪定之相，令其捨棄世間禪，得出世間禪。世間禪，指的是四禪（dhyana）、四無量（apramana）、四無色定（arupa-samapatti）也。應當離開。

【English Translation】 English version Dhyana Samadhi (禪三昧, meditative absorption) refers to the wisdom-samadhi practiced by Arhats. Vimoksha-bala-jnana (解脫力明, the power of liberation and knowledge) refers to the Dharma they have realized. Bala (力) means supernatural powers, and jnana (明) refers to the three kinds of knowledge (tisro vidyah, 三明). Therefore, they illuminate and understand that all afflictions and sufferings are empty, meaning that rupa (色, form) is non-existent, klesha (思惑, defilements) are completely purified, and they attain the asaiksa-phala (無學果, the fruit of no-more-learning).

Mahamati (大慧) Bodhisattva said to the Buddha: 'World Honored One, the World Honored One speaks of three kinds of Arhats. Which kind of Arhat is being referred to here? Is the World Honored One speaking of the silent Ekayana (一乘道, one vehicle) path? Or is it the Arhat manifested as a skillful means by the Bodhisattva-Mahasattva (菩薩摩訶薩)? Or is it a transformation of the Buddha?' The Buddha told Mahamati: 'The Sravakas (聲聞) who attain the silent Ekayana path are real, the others are those who practice the Bodhisattva path and the transformations of the Buddha, because of their skillful means and original vows, they manifest rebirth in the assembly, in order to adorn the Buddha's retinue.' Mahamati, in the place of delusion, they speak in various ways, saying they have attained the fruit, attained Dhyana. Those who practice Dhyana enter Dhyana and completely depart from it, manifesting the appearance of attaining the fruit of svacitta-drsya-matra (自心現量, what appears as the measure of one's own mind), and this is called attaining the fruit. Furthermore, Mahamati, those who wish to transcend Dhyana, immeasurable and formless samadhis (arupa-samapatti, 無色定), should abandon the appearance of svacitta-drsya-matra. Mahamati, samjna (受想正受, perception), those who transcend svacitta-drsya-matra, it is not so. Why? Because there is the measure of the mind. The term Arhat here has both commonalities and differences. The commonality is that they are all called Arhats, the difference is that there are three different kinds. Among the three kinds, one is real and two are expedient. Those who attain the silent Ekayana path are real. The Bodhisattvas who manifest as skillful means and the transformations of the Buddha are expedient. The Buddha answered that the Arhats being spoken of are real, not expedient. The Ekayana is one of the three vehicles, not one of the Buddha vehicles. Those with skillful means and original vows are the other two kinds, because they have already made vows of skillful means, manifesting as Arhats to adorn the Buddha's assembly, and to be part of the retinue. In the place of deluded beings, they speak the Dharma for them, in accordance with their practice and realization, so it is said that they attain the fruit and attain Dhyana. Although they enter Dhyana, they do not abide in Dhyana, and they also manifest the attainment of the fruit according to the measure of their minds, but they do not abide in the fruit. The two kinds of expedient practices are different from the real practice, and they do not abide in the fruit or abide in Dhyana, in order to transcend Dhyana, so they manifest the appearance of transcending Dhyana, causing them to abandon worldly Dhyana and attain supramundane Dhyana. Worldly Dhyana refers to the four Dhyanas (dhyana, 四禪), the four immeasurables (apramana, 四無量), and the four formless samadhis (arupa-samapatti, 四無色定). One should abandon.

自心者。心量既極即是如來禪。然則滅受想定。豈非超心量乎。故復蕳云不然。以其取滅受想亦是心量故。須一切舍離皆不可得。圓覺經所謂。照與照者同時寂滅斯得之矣。

爾時世尊欲重宣此義。而說偈言。

諸禪四無量　　無色三摩提　一切受想滅　　心量彼無有　須陀槃那果　　往來及不還　及與阿羅漢　　斯等心惑亂　禪者禪及緣　　斷知見真諦　此則妄想量　　若覺得解脫

偈中初四句。頌上超禪相。中四句頌上四果。惑亂者。以大斥小。謂小乘取涅槃相。亦是心惑亂也。后四句禪者禪等。即上能入所入。及禪所緣境。與夫斷集知苦見真諦理。皆寂滅性中妄想心量。若能覺了則究竟解脫無得而得也。

複次大慧。有二種覺。謂觀察覺。及妄想相攝受計著建立覺。大慧觀察覺者。謂若覺性自性相。選擇離四句不可得。是名觀察覺　上云若覺得解脫故。又告之以覺知之道。二種覺義。一往言之。雖若真妄之異。然據結文。云菩薩成就。則皆大士所觀而真俗不同。觀察覺即真諦之覺也。建立覺即俗諦之覺也。良以菩薩觀真不捨俗。照俗不違真。若覺性自性等者。即觀一切法之自性。此性本來離相。不可以一異等四句分別蕳擇。故云不可得也。

大慧。彼四句者。謂離一異

【現代漢語翻譯】現代漢語譯本：自心就是佛心。如果心量廣大到極點，那就是如來禪。然而，滅盡受想的禪定，難道不是超越了心量嗎？所以蕳（jiān）又說不是這樣。因為執取滅盡受想，也是一種心量。必須一切都捨棄，並且認為一切都不可得。《圓覺經》所說的，『照與照者同時寂滅，才能證得真理。』

當時，世尊想要再次宣說這個道理，所以說了以下偈語：

各種禪定和四無量心（慈、悲、喜、舍），以及無色界的三摩地（samādhi，定），一切受想都滅盡的狀態，這些都還是心量的作用，並非沒有。證得須陀洹那（Srotāpanna，入流果）果位，一來一去的斯陀含（Sakrdāgāmin，一來果），不再返回的阿那含（Anāgāmin，不還果），以及證得阿羅漢（Arhat，無學果）果位的人，他們的心仍然有迷惑和擾亂。禪定、禪定所緣的對象，以及斷除煩惱、了知真諦的智慧，這些都是妄想分別的心量。如果能夠覺悟，就能得到解脫。

偈語的前四句，是讚歎超越禪定的境界。中間四句，是讚歎四果阿羅漢。『惑亂』，是用大的境界來貶斥小的境界，意思是說小乘人執取涅槃的境界，也是一種心的迷惑和擾亂。后四句『禪者禪等』，就是指能入的禪定、所入的境界，以及禪定所緣的境界，還有斷除煩惱、了知痛苦、見到真諦的道理，這些都是在寂滅自性中的妄想心量。如果能夠覺悟這些，就能究竟解脫，達到無所得而得的境界。

其次，大慧（Mahamati），有兩種覺悟：一種是觀察覺，一種是妄想相攝受、計著建立的覺。大慧，觀察覺是指覺悟到自性本來的面目，選擇遠離一切分別，不可用一異等四句來衡量，這就叫做觀察覺。上面說『如果能夠覺悟，就能得到解脫』，所以又告訴他覺悟的方法，就是這兩種覺的意義。一般來說，這兩種覺好像有真妄的差別，但是根據經文的總結，說菩薩成就，那麼這兩種覺都是大菩薩所觀察的，只是真俗不同。觀察覺就是真諦的覺悟，建立覺就是俗諦的覺悟。因為菩薩觀察真諦而不捨棄俗諦，照見俗諦而不違背真諦。如果覺悟到自性等等，就是觀察一切法的自性。這種自性本來就離一切相，不可以用一異等四句來分別選擇，所以說是不可得的。

大慧，這四句是指遠離一異（ekatva-anyatva，同一與相異）

【English Translation】 English version: The self-mind is the Buddha-mind. If the capacity of the mind is extremely vast, that is the Tathagata (如來) Zen. However, isn't the Samadhi (三摩提) of cessation of perception and feeling (滅受想定) transcending the capacity of the mind? Therefore, Jian (蕳) again says it is not so, because grasping the cessation of perception and feeling is also a capacity of the mind. One must abandon everything, and consider everything unattainable. As the Surangama Sutra (圓覺經) says, 'When the illumination and the illuminator simultaneously cease, then one attains it.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

Various Dhyanas (禪) and the Four Immeasurables (四無量) (loving-kindness, compassion, joy, and equanimity), and the formless Samadhis (三摩提), the state where all perception and feeling cease, these are still within the scope of the mind's capacity, they are not without it. Those who attain the Srotāpanna (須陀洹那) fruit (stream-enterer), the Sakrdāgāmin (斯陀含) (once-returner), the Anāgāmin (阿那含) (non-returner), and those who attain the Arhat (阿羅漢) fruit (worthy one), their minds are still confused and disturbed. The meditator, the meditation, and the object of meditation, as well as cutting off afflictions, knowing suffering, and seeing the truth, these are all delusional measurements of the mind within the nature of quiescence. If one can awaken, one can attain liberation.

The first four lines of the verse praise the state of transcending Dhyana (禪). The middle four lines praise the four Arhat (阿羅漢) fruits. 'Confusion' is using the greater state to disparage the lesser state, meaning that the Hinayana (小乘) practitioners' attachment to the state of Nirvana (涅槃) is also a confusion and disturbance of the mind. The last four lines, 'the meditator, the meditation, etc.,' refer to the Dhyana (禪) that can enter, the state that is entered, and the object of meditation, as well as cutting off afflictions, knowing suffering, and seeing the truth. These are all delusional measurements of the mind within the nature of quiescence. If one can awaken to these, one can ultimately attain liberation, reaching a state of attainment without attainment.

Furthermore, Mahamati (大慧), there are two kinds of awakening: one is observational awakening, and the other is awakening based on the acceptance, attachment, and establishment of delusional appearances. Mahamati, observational awakening refers to awakening to the original nature of self-nature, choosing to stay away from all distinctions, which cannot be measured by the four phrases of oneness, difference, etc. This is called observational awakening. Above it says 'If one can awaken, one can attain liberation,' so it also tells him the method of awakening, which is the meaning of these two kinds of awakening. Generally speaking, these two kinds of awakening seem to have differences between truth and delusion, but according to the conclusion of the sutra, saying that Bodhisattvas (菩薩) achieve, then these two kinds of awakening are what great Bodhisattvas observe, only differing in truth and conventionality. Observational awakening is the awakening of ultimate truth, and establishing awakening is the awakening of conventional truth. Because Bodhisattvas observe ultimate truth without abandoning conventional truth, and illuminate conventional truth without contradicting ultimate truth. If one awakens to self-nature, etc., it is observing the self-nature of all dharmas (法). This nature is originally free from all appearances, and cannot be distinguished and chosen by the four phrases of oneness, difference, etc., so it is said to be unattainable.

Mahamati, these four phrases refer to being apart from oneness and difference (ekatva-anyatva)

俱不俱有無非有非無常無常。是名四句。大慧。此四句離。是名一切法。大慧。此四句。觀察一切法。應當修學　分別四句之相如前。言四句離者。是不著于妄計也。若墮四句計中非所以覺性自性。今皆求之叵得。則離彼四句。復乎本性。是名一切法。以此四句觀一切法。無情不離無性不顯。故結勸云應當修學。

大慧。云何妄想相攝受計著建立覺。謂妄想相攝受。計著堅濕暖動不實妄想相。四大種宗因相譬喻。計著不實建立而建立。是名妄想相攝受計著建立覺。是名二種覺相。若菩薩摩訶薩成就此二覺相。人法無我相。究竟善知方便。無所有覺。觀察行地得初地。入百三昧得差別三昧。見百佛及百菩薩。知前後際各百劫事。光照百剎土。知上上地相。大愿殊勝神力自在法雲灌頂。當得如來自覺地善繫心十無盡句成熟眾生。種種變化光明莊嚴得自覺聖樂三昧正受　二建立覺者。入楞伽云。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。宗因喻者。即五分論法雖是不實建立。以世諦故而建立之。則真俗兩行不相妨礙。若菩薩下。總結二覺成相。初覺成故。於人法知無我相。次覺成故。了無我相不離人法。故曰究竟善知方便。無所有覺者。還以二種覺。觀歷於行地。而後

【現代漢語翻譯】現代漢語譯本：俱、不俱、有、無、非有非無、常、無常，這被稱為四句。大慧（Mahamati，菩薩名）。離開這四句，就名為一切法。大慧，用這四句來觀察一切法，應當修學。分別四句的相狀如前所述。所說的『離開四句』，就是不執著于虛妄的計度。如果陷入四句的計度中，就不能覺悟自性。現在如果去尋求四句，卻不可得，那就離開了那四句，回覆到本性。這名為一切法。用這四句來觀察一切法，有情眾生不離無性，無性也不顯現。所以總結勸導說，應當修學。大慧，什麼是妄想相的攝受、計著、建立的覺悟？就是妄想相的攝受，計著堅、濕、暖、動這些不真實的妄想相，以及四大種（地、水、火、風）的宗（命題）、因（理由）、相（特徵）、譬喻（比喻），計著不實，建立而建立。這名為妄想相的攝受、計著、建立的覺悟。這名為兩種覺悟之相。如果菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）成就這兩種覺悟之相，就能對人無我相和法無我相究竟善巧地瞭解方便，達到無所有的覺悟，觀察修行地，證得初地（菩薩修行階位的第一層），進入百種三昧（Samadhi，禪定），得到差別三昧，見到百佛和百菩薩，知道前後際各百劫的事情，光明照耀百剎土（佛國），知道上上地的相狀，大愿殊勝，神力自在，得到法雲灌頂，應當證得如來自覺地，善於繫心於十無盡句，成熟眾生，種種變化光明莊嚴，得到自覺聖樂三昧正受。兩種建立覺悟是，入楞伽經（Lankavatara Sutra）中說，對於堅、濕、暖、動這些大種的自性，取相執著，虛妄分別，用宗、因、喻來虛妄地建立。這名為取相分別執著建立智。宗、因、喻，就是五分論法，雖然是不實建立，但以世俗諦的緣故而建立。這樣，真諦和俗諦兩種修行就不會互相妨礙。如果菩薩以下，總結兩種覺悟成就的相狀。初覺成就的緣故，對於人法知道無我相。次覺成就的緣故，了達無我相不離人法。所以說究竟善巧地瞭解方便。無所有覺悟，還是用兩種覺悟，來經歷于修行地，然後

【English Translation】 English version: 'Co-existing, not co-existing, existence, non-existence, neither existence nor non-existence, permanence, impermanence.' These are called the four propositions. Mahamati (Bodhisattva's name). To be apart from these four propositions is called all dharmas. Mahamati, one should study by observing all dharmas with these four propositions. The aspects of distinguishing the four propositions are as previously stated. 'To be apart from the four propositions' means not being attached to false calculations. If one falls into the calculations of the four propositions, one cannot awaken to one's own nature. Now, if one seeks these four propositions but cannot find them, then one is apart from those four propositions and returns to one's original nature. This is called all dharmas. By observing all dharmas with these four propositions, sentient beings are not apart from no-self-nature, and no-self-nature does not manifest. Therefore, it is concluded and advised that one should study. Mahamati, what is the perception of the acceptance, attachment, and establishment of the aspect of discrimination? It is the acceptance of the aspect of discrimination, the attachment to the unreal aspects of discrimination such as solidity, fluidity, warmth, and motion, as well as the proposition (thesis), reason (cause), characteristic (mark), and analogy (example) of the four great elements (earth, water, fire, wind), attaching to the unreal, establishing and establishing. This is called the perception of the acceptance, attachment, and establishment of the aspect of discrimination. This is called the aspect of two kinds of perception. If a Bodhisattva-Mahasattva (Great Bodhisattva) achieves these two aspects of perception, they will ultimately and skillfully understand the expedient means of the non-self aspect of persons and the non-self aspect of dharmas, attain the perception of non-existence, observe the stages of practice, attain the first Bhumi (the first stage of a Bodhisattva's path), enter a hundred Samadhis (meditative states), attain differentiated Samadhis, see a hundred Buddhas and a hundred Bodhisattvas, know the events of a hundred kalpas (eons) in the past and future, illuminate a hundred Buddha-fields, know the aspects of the higher and higher stages, have great vows that are supreme, have supernatural powers that are unhindered, receive the Dharma-cloud empowerment, and should attain the Tathagata's (Buddha's) self-realized stage, be skilled in focusing the mind on the ten inexhaustible phrases, mature sentient beings, have various transformations and luminous adornments, and attain the Samadhi of self-realized sacred bliss. The two kinds of establishment perception are, as stated in the Lankavatara Sutra, taking aspects and being attached to the nature of the great elements such as solidity, fluidity, warmth, and motion, falsely discriminating, and falsely establishing with proposition, reason, and analogy. This is called the wisdom of taking aspects, discriminating, being attached to, and establishing. Proposition, reason, and analogy are the five-part argument, which, although an unreal establishment, is established because of conventional truth. In this way, the practice of both ultimate truth and conventional truth will not hinder each other. If a Bodhisattva below, summarizes the aspects of the two perceptions being accomplished. Because the first perception is accomplished, one knows the non-self aspect of persons and dharmas. Because the second perception is accomplished, one understands that the non-self aspect is not apart from persons and dharmas. Therefore, it is said that one ultimately and skillfully understands the expedient means. The perception of non-existence is still using the two kinds of perception to experience the stages of practice, and then

得入初地也。入三昧見佛等。皆以百言之者。以菩薩初破無明。能分身百界所入法門數皆如之。故攝論云。菩薩入初地時。證十百明門。一於一剎那頃。證百三摩地。二以凈天眼見百佛國。三以神通力。能動百佛世界。四能往百佛世界。教化眾生。五能以一身化百類身形令有情見。六能成就百類所化有情。七若為利益。能留身住世百劫。八能知前後際百劫事。九能以智慧。入百法明門。洞達曉了。十能以身觀百類眷屬。餘地倍倍增勝。十無盡句者。如華嚴十地品住初歡喜地有十不可盡句。云云。亦如普賢十行愿。皆言無盡。以此善系其心。成熟眾生。至於自覺聖樂三昧。則菩薩之能事畢矣。

複次大慧。菩薩摩訶薩當善四大造色。云何菩薩善四大造色。大慧。菩薩摩訶薩作是覺。彼真諦者。四大不生。于彼四大不生。作如是觀察。觀察已覺名相妄想分齊自心現分齊外性非性。是名心現妄想分齊。謂三界。觀彼四大造色性離。四句通凈。離我我所。如實相自相分段住。無生自相成　上云四大。言之未詳故重示之。初明能覺觀。則曰菩薩作是覺等。言彼真諦四大不生者。理也。亦承上觀察覺。言之。然理非無四大。直彰無相故云不生。所以菩薩作不生觀察。不生而生。是生四大之本。故有四大名相妄想次第。究其四

大所起。亦是自心現之分齊。既了諸法唯心即達外性非性。是則觀彼四大造色性離。性離者。無生四句也。以是四句通凈四大。亦即四大圓離四性。由是離我我所。離故複本。複本故法法不失自體。故曰如實相自相分段住。如實相則相相一如自相分段則有差別。惟其同異不相妨礙。則無生自相如是而成。此能覺之智也。

大慧。彼四大種。云何生造色。謂津潤妄想大種。生內外水界。堪能妄想大種。生內外火界。飄動妄想大種。生內外風界。斷截色妄想大種。生內外地界。色及虛空俱計著邪諦。五陰集聚四大造色生　此明所覺之法。復躡上文徴釋其相。彼四大者對真諦而言。則以四大為彼。對四大而言。亦以真諦為彼。言四大種生造色者。即大種為能造。如前堅濕暖動是也。四大為所造。如后內外水大等通名為色是也。若楞嚴則互動而起。如覺明空昧相待成搖故有風輪等。云云。今各從類造故。有津潤大種。生於水大等。蓋文雖別而理通。言其造法。莫不因性而有相從微而至著相因想成未由種起。所以發生萬類。本乎一心。所謂津潤堪能搖動斷截者。各隨四大性分說也。又津潤等。亦可約貪瞋癡等分言之。故一一皆曰妄想想也。大種種也。此皆發於微者也。及其既著則為內外四大。謂正報為內依報為外。俱遍一

【現代漢語翻譯】現代漢語譯本：『大』（Dà，偉大的）所生起，也是自心顯現的範圍。既然瞭解諸法唯心所造，就通達外在事物的本性並非真實存在。因此，觀察那四大（sì dà，地、水、火、風）所造的色法，其本性是空寂的。本性空寂，即是無生的四句（wú shēng sì jù，不生、不滅、不常、不斷）。用這四句來通達清凈的四大，也就是四大圓滿地遠離四種自性。由此遠離我及我所執著，遠離執著才能恢復本來的狀態。恢復本來的狀態，所以一切法都不會失去其自身體性。所以說『如實相自相分段住』。『如實相』是指一切相都是同一如實的，『自相分段』則指有差別。只有當相同與不同互不妨礙時，無生的自性才能如此成就。這就是能覺知的智慧。

大慧（Dà Huì，菩薩名）。那四大種（sì dà zhǒng，地、水、火、風四種元素）是如何產生色法的呢？是由於津潤（jīn rùn，濕潤）的妄想大種，產生內外水界（nèi wài shuǐ jiè，內部和外部的水元素）；堪能（kān néng，能力）的妄想大種，產生內外火界（nèi wài huǒ jiè，內部和外部的火元素）；飄動（piāo dòng，運動）的妄想大種，產生內外風界（nèi wài fēng jiè，內部和外部的風元素）；斷截（duàn jié，斷裂）的妄想大種，產生內外地界（nèi wài dì jiè，內部和外部的土元素）。對於色法和虛空，都執著于錯誤的真理。五陰（wǔ yīn，色、受、想、行、識）聚集，四大造色產生。』這裡闡明了所覺知的法。又承接上文，進一步解釋其現象。『彼四大』是相對於真諦（zhēn dì，真實不虛的道理）而言的，所以用四大來代表『彼』。相對於四大而言，也用真諦來代表『彼』。說『四大種生造色』，就是說大種是能造的，如前面所說的堅、濕、暖、動。四大是所造的，如後面的內外水大等，統稱為色。如果按照《楞嚴經》的說法，則是相互交錯而生起，如覺明（jué míng，覺悟的明性）與空昧（kōng mèi，空虛昏昧）相互對待而形成搖動，所以有風輪等。現在各自按照類別來造作，所以有津潤大種，產生水大等。大概文字雖然不同，但道理是相通的。說到它的造作方法，沒有不是因為性質而有現象，從小到大，從微小到顯著，現象是由於妄想而形成，並非由種子生起。所以發生萬類，根本在於一心。所謂津潤、堪能、搖動、斷截，各自隨著四大的性質來分別說明。又津潤等，也可以按照貪、嗔、癡等來分別說明。所以每一個都說是妄想，想也是大種。這些都是從微小的方面來說的。等到它已經執著，就成為內外四大，正報是內，依報是外，都遍佈一切

【English Translation】 English version: What arises from the 'Great' (Dà, meaning great), is also the extent of manifestation from one's own mind. Since one understands that all dharmas are created by the mind, one comprehends that the nature of external things is not truly existent. Therefore, observing the form produced by the Four Great Elements (sì dà, earth, water, fire, wind), its nature is empty and still. The nature being empty and still is the Fourfold No-Birth (wú shēng sì jù, no birth, no death, no permanence, no cessation). Using these four phrases to penetrate the pure Four Great Elements, which means the Four Great Elements perfectly transcend the four self-natures. Thus, one is separated from the attachment to self and what belongs to self. Separated from attachment, one returns to the original state. Returning to the original state, all dharmas do not lose their own essence. Therefore, it is said 'abiding in the suchness of reality, the self-nature in segments'. 'Suchness of reality' means all appearances are the same and real, 'self-nature in segments' means there are differences. Only when sameness and difference do not obstruct each other, can the unproduced self-nature be thus accomplished. This is the wisdom of being able to perceive.

Mahamati (Dà Huì, name of a Bodhisattva). How do the Four Great Elements (sì dà zhǒng, the four elements of earth, water, fire, and wind) produce form? It is because of the deluded thought of moisture (jīn rùn, moistness), the great element, that the internal and external water realms (nèi wài shuǐ jiè, internal and external water elements) are produced; because of the deluded thought of capability (kān néng, capability), the great element, that the internal and external fire realms (nèi wài huǒ jiè, internal and external fire elements) are produced; because of the deluded thought of movement (piāo dòng, movement), the great element, that the internal and external wind realms (nèi wài fēng jiè, internal and external wind elements) are produced; because of the deluded thought of severance (duàn jié, severance), the great element, that the internal and external earth realms (nèi wài dì jiè, internal and external earth elements) are produced. Regarding form and space, there is attachment to false truths. The aggregation of the Five Skandhas (wǔ yīn, form, feeling, perception, volition, consciousness), the Four Great Elements produce form.' Here, the perceived dharma is explained. Furthermore, following the previous text, its phenomena are further explained. 'Those Four Great Elements' are spoken of in relation to the ultimate truth (zhēn dì, the true and unfalsified principle), so the Four Great Elements are used to represent 'those'. In relation to the Four Great Elements, the ultimate truth is also used to represent 'those'. Saying 'the Four Great Elements produce form', means that the great elements are the producers, such as the previously mentioned solidity, moisture, warmth, and movement. The Four Great Elements are what is produced, such as the later internal and external water elements, which are collectively called form. If according to the Surangama Sutra, they arise interdependently, such as the mutual dependence of awareness and ignorance (jué míng, awakened awareness) and emptiness and darkness (kōng mèi, emptiness and darkness) forming movement, so there are wind wheels, etc. Now, each is created according to its category, so there is the great element of moisture, producing the water element, etc. Although the words are different, the principle is the same. Speaking of its method of creation, there is nothing that does not have phenomena because of its nature, from small to large, from subtle to obvious, phenomena are formed due to delusion, not arising from seeds. Therefore, the occurrence of all kinds is rooted in one mind. The so-called moisture, capability, movement, and severance are each explained separately according to the nature of the Four Great Elements. Furthermore, moisture, etc., can also be explained separately according to greed, anger, delusion, etc. Therefore, each one is said to be a deluded thought, thought is also a great element. These are all spoken of from the subtle aspect. When it is already attached, it becomes the internal and external Four Great Elements, the direct reward is internal, the circumstantial reward is external, both pervading everything.

切而與空俱。故曰色及虛空等。外道於此計著邪諦。或計有無或起分齊。已如前斥。由四大造色故有五陰。因陰而有六根。次第而生故。云四大。造色生也。

大慧。識者。因樂種種跡境界故余趣相續。大慧。地等四大及造色等。有四大緣。非彼四大緣。所以者何。謂性形相處所作方便無性。大種不生。大慧。性形相處所作方便和合生。非無形。是故四大造色相外道妄想非我　識者六識。謂六識樂諸塵境出入履歷。故曰跡。此由妄識著于妄境。遂成結業。六趣受生相續不斷。又曰地四大等者。示四大不能獨造必兼于緣。不專在緣。故曰非彼四大緣。所以下徴釋其義。謂性津潤等性形相。四大色相因也。處及所作方便緣也。若因無生性。雖緣亦不生。故曰大種不生。必由眾緣和合成形。非無形者。則亦在緣也。既無在無不在。則本無實性無性而生。則因緣之義彰矣。言外道妄想者。此與前計著邪諦之語。皆因而斥非。謂四大造色相。不同外道妄想分別。故曰非我。

複次大慧。當說諸陰自性相。云何諸陰自性相。謂五陰。云何五。謂色受想行識。彼四陰非色。謂受想行識。大慧。色者。四大及造色各各異相。大慧。非無色有四數如虛空。譬如虛空過數相離於數。而妄想言一虛空。大慧。如是陰過數相離於數

。離性非性離四句數。相者愚夫言說。非聖賢也　此明五陰自性相數非數。言數者。以色非色各有四數故曰彼四陰非色。又曰色者。四大造色各各異相。則四大不同通名為色。而色亦有四。次言有數者。即色界無色界皆非數也。且約無色界示之。故云非無色有四數如虛空。正言無色四陰本無有四。譬如虛空超過數相。然妄想分別。言虛空是一。陰亦如是。離諸數相有無等四句。計有數相者。是凡夫所言。非諸聖賢。如雲佛身無為不墮諸數是也。

大慧。聖者如幻種種色像。離異不異施設。又如夢影士夫身離異不異故。大慧。聖智趣同陰妄想現。是名諸陰自性相。汝當除滅。滅已說寂靜法。斷一切佛剎諸外道見。大慧。說寂靜時。法無我見凈。及入不動地。入不動地已。無量三昧自在。及得意生身。得如幻三昧。通達究竟力明自在。救攝饒益一切眾生。猶如大地載育眾生。菩薩摩訶薩普濟眾生亦復如是　聖人了陰如幻。雖現種種色像。離於施設異不異見。如夢影中現士夫身皆無實體。豈有異不異耶。然異不異見。乃凡夫之妄想。佛之所以能離者。由了凡聖陰體本來不二。故曰聖智趣同陰妄想現。凡夫欲複本體。當須遠離陰妄性相。故云汝當除滅。妄執若滅寂靜乃彰。故復能說此寂靜之法。遠離一切外道之見。說此

【現代漢語翻譯】現代漢語譯本：『離性非性離四句數』。『相』是愚蠢的人所說的，不是聖賢所說的。這裡說明五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）的自性、相狀和數量，以及非數量。說『數』，是因為色（Rūpa，物質）和非色各有四種數量，所以說彼四陰（四種非物質的蘊）不是色。又說『色』，四大（四大元素：地、水、火、風）所造的色各有不同的相狀，那麼四大不同，總稱為色，而色也有四種。其次說『有數』，即無都是非數。且約無來顯示它，所以說非無色有四數，如虛空。正是說無色的四陰本來沒有四種數量，譬如虛空超過數量的相狀。然而妄想分別，說虛空是一個，陰也是這樣。離開諸如數量相狀、有無等四句。計較有數量相狀的，是凡夫所說，不是諸聖賢。如說佛身無為，不落入諸數量之中。

大慧（Mahamati，人名）。聖者看待事物如幻象，種種色像，遠離異和不異的施設。又如夢影中的士夫身，遠離異和不異。所以，大慧，聖智的境界與陰（Skandha）的妄想顯現相同。這叫做諸陰的自性相。你應該去除滅除它。滅除后，就能說寂靜之法，斷除一切佛剎（Buddha-kshetra，佛土）中諸外道的見解。大慧，說寂靜時，法無我見（Dharma-nairatmya，諸法無我的見解）清凈，以及進入不動地（Acalā bhūmi，菩薩十地中的第八地）。進入不動地后，無量三昧（Samadhi，禪定）自在，以及得到意生身（Manomayakāya，由意念產生的身體）。得到如幻三昧，通達究竟的力量和光明，自在地救助和饒益一切眾生，猶如大地承載和養育眾生。菩薩摩訶薩普遍救濟眾生也是這樣。聖人瞭解五陰如幻，雖然顯現種種色像，卻遠離施設的異和不異的見解。如夢影中顯現的士夫身，都沒有實體，哪裡有異和不異呢？然而異和不異的見解，是凡夫的妄想。佛之所以能夠遠離這些，是因爲了解凡夫和聖人的五陰本體本來不二。所以說聖智的境界與陰的妄想顯現相同。凡夫想要恢復本體，應當遠離五陰的妄想性相。所以說你應該去除滅除它。妄執如果滅除，寂靜就會彰顯。所以又能說這寂靜之法，遠離一切外道的見解，說這

【English Translation】 English version: 'Separation from nature, non-nature, separation from the fourfold number'. 'Appearance' is what foolish people say, not what sages say. This explains the self-nature, characteristics, and number of the five Skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), as well as non-number. Saying 'number' is because form (Rūpa) and non-form each have four numbers, so it is said that the four Skandhas (the four non-material aggregates) are not form. Furthermore, saying 'form' is because the forms created by the four great elements (earth, water, fire, and wind) each have different characteristics, so the four great elements are different, collectively called form, and form also has four types. Next, saying 'having number' means that non-existence is all non-number. And using non-existence to show it, so it is said that non-form does not have four numbers, like empty space. It is precisely saying that the four non-form Skandhas originally do not have four numbers, like empty space exceeding the characteristics of number. However, with delusional discrimination, it is said that empty space is one, and the Skandhas are also like that. Separated from all such as the characteristics of number, existence and non-existence, and other fourfold statements. Those who calculate having the characteristics of number are what ordinary people say, not what sages say. As it is said, the Buddha's body is unconditioned and does not fall into the various numbers.

Mahamati (name of a person). Sages view things as illusions, various forms and appearances, separated from the establishment of difference and non-difference. Also, like the figure of a man in a dream shadow, separated from difference and non-difference. Therefore, Mahamati, the realm of sage wisdom is the same as the manifestation of the Skandhas' delusion. This is called the self-nature appearance of the Skandhas. You should remove and extinguish it. After extinguishing it, you can speak of the Dharma of tranquility, cutting off the views of all heretics in all Buddha-fields (Buddha-kshetra). Mahamati, when speaking of tranquility, the view of Dharma-nairatmya (the view of the selflessness of phenomena) is purified, and one enters the immovable ground (Acalā bhūmi, the eighth of the ten Bodhisattva grounds). After entering the immovable ground, one has unlimited Samadhi (meditative absorption) at will, and obtains the Manomayakāya (mind-made body). Obtaining the illusion-like Samadhi, one penetrates the ultimate power and light, freely saving and benefiting all sentient beings, like the earth bearing and nurturing sentient beings. Bodhisattva Mahasattvas universally save sentient beings in the same way. Sages understand the five Skandhas as illusions, although various forms and appearances manifest, they are separated from the views of difference and non-difference. Like the figure of a man manifested in a dream shadow, there is no substance, so how can there be difference and non-difference? However, the views of difference and non-difference are the delusions of ordinary people. The reason why the Buddha is able to separate from these is because he understands that the essence of the Skandhas of ordinary people and sages is originally non-dual. Therefore, it is said that the realm of sage wisdom is the same as the manifestation of the Skandhas' delusion. Ordinary people who want to restore their original essence should stay away from the delusional nature and characteristics of the Skandhas. Therefore, it is said that you should remove and extinguish it. If delusional attachments are extinguished, tranquility will be manifested. Therefore, one can again speak of this Dharma of tranquility, staying away from the views of all heretics, speaking of this

法時既離法無我執。即能入不動地。得無量三昧一切法門。普濟群品。如地之載育也。

複次大慧。諸外道有四種涅槃。云何為四。謂性自性非性涅槃。種種相性非性涅槃。自相自性非性覺涅槃。諸陰自共相相續流注斷涅槃。是名諸外道四種涅槃。非我所說法。大慧。我所說者。妄想識滅名為涅槃　涅槃之說有邪有正。佛欲說正乃先斥邪。言外道四種涅槃。名相如經所列。涅槃是果果由因得。其因既邪果亦非正。故云非我所說。我之所說涅槃者。直以妄識心滅耳。蓋有外道涅槃不離神我。神我即妄識故。以妄想識滅。而對破之也。

大慧白佛言。世尊。不建立八識邪。佛言建立。大慧白佛言。若建立者。云何離意識非七識。佛告大慧。彼因及彼攀緣故七識不生。意識者。境界分段計著生。習氣長養藏識意俱。我我所計著。思惟因緣生。不壞身相藏識因。攀緣自心現境界。計著心聚生。展轉相因。譬如海浪自心現境界風吹若生若滅。亦如是。是故意識滅七識亦滅　上云妄想識滅名為涅槃。遂疑八識亦滅。佛答以不滅。言建立者不滅也。又疑七識不滅。佛答以彼因及攀緣故。七識不生者。彼即六識。言因及攀緣在六識。而七識執我未常相離。若六識滅則七識亦不生也。意識者下。通示諸識展轉相因。未始不俱

【現代漢語翻譯】法時既離法無我執，即能入不動地（指菩薩修行所證的堅定不移的境界），得無量三昧（指心專注一境而不散亂的狀態）一切法門，普濟群品（指普遍救度各種眾生），如地之載育也。

複次，大慧（菩薩名）。諸外道（指佛教以外的其他宗教或哲學流派）有四種涅槃（指一種寂滅、解脫的境界）。云何為四？謂性自性非性涅槃，種種相性非性涅槃，自相自性非性覺涅槃，諸陰（指構成人身的五種要素，即色、受、想、行、識）自共相相續流注斷涅槃。是名諸外道四種涅槃，非我所說法。大慧，我所說者，妄想識滅名為涅槃。涅槃之說有邪有正，佛欲說正乃先斥邪，言外道四種涅槃，名相如經所列。涅槃是果果由因得，其因既邪果亦非正，故云非我所說。我之所說涅槃者，直以妄識心滅耳。蓋有外道涅槃不離神我，神我即妄識故，以妄想識滅，而對破之也。

大慧白佛言：『世尊，不建立八識（指眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）邪？』佛言：『建立。』大慧白佛言：『若建立者，云何離意識非七識？』佛告大慧：『彼因及彼攀緣故七識不生。意識者，境界分段計著生，習氣長養藏識（即阿賴耶識）意俱，我我所計著，思惟因緣生，不壞身相藏識因，攀緣自心現境界，計著心聚生，展轉相因。譬如海浪自心現境界風吹若生若滅，亦如是。是故意識滅七識亦滅。』上云妄想識滅名為涅槃，遂疑八識亦滅。佛答以不滅，言建立者不滅也。又疑七識不滅，佛答以彼因及攀緣故。七識不生者，彼即六識，言因及攀緣在六識，而七識執我未常相離，若六識滅則七識亦不生也。意識者下，通示諸識展轉相因，未始不俱。

【English Translation】 When one is free from attachment to the 'self' in relation to the Dharma (teachings), one can enter the immovable ground (referring to the unwavering state attained by Bodhisattvas in their practice), attain immeasurable Samadhi (a state of concentrated and undistracted mind) and all Dharma-gates (methods of practice), universally benefiting all beings, just as the earth carries and nurtures all things.

Furthermore, Mahamati (name of a Bodhisattva), the non-Buddhist schools (referring to religious or philosophical schools other than Buddhism) have four types of Nirvana (a state of tranquility and liberation). What are the four? They are: Nirvana of inherent nature and non-nature, Nirvana of various characteristics and non-nature, Nirvana of self-characteristic and non-nature awareness, and Nirvana of the cessation of the continuous flow of the Skandhas (the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness) in their self and common aspects. These are called the four types of Nirvana of the non-Buddhists, which are not what I teach. Mahamati, what I teach is that the cessation of deluded consciousness is called Nirvana. There are both incorrect and correct views on Nirvana. The Buddha, intending to explain the correct view, first refutes the incorrect ones, mentioning the four types of Nirvana of the non-Buddhists, with names and characteristics as listed in the Sutra. Nirvana is a result obtained from a cause. If the cause is incorrect, the result will also be incorrect. Therefore, it is said that it is not what I teach. The Nirvana that I teach is simply the cessation of deluded consciousness. This is because some non-Buddhist schools' Nirvana does not separate from the divine self, and the divine self is deluded consciousness. Therefore, the cessation of deluded consciousness is used to refute them.

Mahamati said to the Buddha: 'World Honored One, is it not established that there are eight consciousnesses (referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, Manas-consciousness, and Alaya-consciousness)?' The Buddha said: 'It is established.' Mahamati said: 'If it is established, how can the seven consciousnesses be separate from mind-consciousness?' The Buddha told Mahamati: 'The seven consciousnesses do not arise because of their causes and conditions. Mind-consciousness arises from the segmented attachment to objects, nurtured by habitual tendencies together with the Alaya-consciousness and Manas-consciousness, with attachment to 'self' and 'what belongs to self', arising from contemplation of causes and conditions, not destroying the aspect of the body, being the cause of the Alaya-consciousness, clinging to the perceived realm of one's own mind, arising from attachment to the collection of mental activities, mutually causing each other. Just like the waves of the ocean, the realm of one's own mind appears, blown by the wind, arising and ceasing, so it is. Therefore, when mind-consciousness ceases, the seven consciousnesses also cease.' Above, it was said that the cessation of deluded consciousness is called Nirvana, leading to the suspicion that the eight consciousnesses also cease. The Buddha answered that they do not cease, saying that 'it is established' means they do not cease. Furthermore, there is suspicion that the seven consciousnesses do not cease. The Buddha answered that the seven consciousnesses do not arise because of their causes and conditions. 'Their' refers to the six consciousnesses, saying that the causes and conditions are in the six consciousnesses, while the seventh consciousness, clinging to the 'self', has never been separate. If the six consciousnesses cease, then the seven consciousnesses will also not arise. Below, 'mind-consciousness' generally indicates that the consciousnesses mutually cause each other, and have never not been together.

。乃體一而相異也。又有四意。一境界分段者。言六識從六塵生也。二習氣長養者。言六識不離七識八識也。三我我所計著者。言七識我執。從思惟彼因彼緣而生。四不壞身相下。藏識即第八識。言因攀緣自心現境界等。此八識因於六識能緣。還緣自心所現境界。即六塵也。以計著故而生六識。能總諸心故云心聚生也。謂八識與六識。展轉相因而生。如此相因有本有末。本謂八識轉生諸識。末謂六識起善起惡。七識則傳送其間。故云展轉相因。復以喻顯。海喻八識浪喻六識。以六塵為境界風。境界乃自心所現。還吹八識心海轉生諸識。若生若滅亦猶依海而有風因風而鼓浪。展轉之相其若是也。風息則浪滅。故云意識滅七識亦滅也。

爾時世尊欲重宣此義。而說偈言。

我不涅槃性　　所作及與相　妄想爾焰識　　此滅我涅槃　彼因彼攀緣　　意趣等成身　與因者是心　　為識之所依　如水大流盡　　波浪則不起　如是意識滅　　種種識不生

外道所謂四種涅槃。不離性之與相。佛既斥之。則曰我不以性相為涅槃。直以妄想智障識滅為涅槃耳。彼因彼攀緣等。言七識由意趣因等成六識身。究其本因還以八識之心。為諸識之所依。如水下喻意可見。

複次大慧今當說妄想自性分別通相。

【現代漢語翻譯】現代漢語譯本：這是本體同一而表象各異。又有四種含義：一是境界分段，指六識從六塵產生。二是習氣長養，指六識不離七識和八識。三是我我所計著，指七識的我執，從思惟彼因彼緣而生。四是不壞身相下，藏識即第八識，指因攀緣自心顯現的境界等。這八識因為六識能夠緣取，又反過來緣取自心所顯現的境界，也就是六塵。因為執著這些境界，所以產生六識。能夠總攝各種心識，所以叫做心聚生。意思是八識與六識，輾轉相因而生。這種相因有本有末，本是指八識轉生各種識，末是指六識產生善或惡。七識則在其中傳遞。所以叫做輾轉相因。再用比喻來顯明，海比喻八識，浪比喻六識。以六塵為境界風，境界乃是自心所顯現。又吹動八識心海，轉生各種識。生起或滅去，就像依海而有風，因風而鼓動浪。輾轉相續的情況就是這樣。風停止了，浪也就平息了。所以說意識滅，七識也滅。

這時，世尊想要再次宣說這個道理，就說了偈語：

『我不以涅槃的體性、所作以及表相為涅槃，而是以妄想、爾焰識的熄滅為涅槃。彼因彼攀緣等，意思是七識由意趣等因緣成就六識之身，追究其根本原因還是以八識之心，作為諸識所依賴的基礎。』

就像水流乾涸，波浪就不會再起。就像這樣，意識滅了，種種識就不會再生起。

外道所說的四種涅槃，不離體性和表相。佛已經駁斥了他們，所以說我不以體性和表相為涅槃，而是直接以妄想、智障識的熄滅為涅槃。彼因彼攀緣等，意思是七識由意趣等因緣成就六識之身，追究其根本原因還是以八識（Ālaya-vijñāna）之心，作為諸識所依賴的基礎。用水來比喻，其中的含義可以明白。

再次，大慧（Mahamati），我現在要說妄想自性分別的共通相狀。

【English Translation】 English version: This is one in essence but different in appearance. It also has four meanings: First, the division of realms, referring to the six consciousnesses arising from the six sense objects (ṣaḍviṣaya). Second, the nourishment of habitual tendencies, referring to the six consciousnesses not being separate from the seventh and eighth consciousnesses. Third, the clinging to 'I' and 'mine', referring to the seventh consciousness's ego-clinging, arising from thinking about 'that cause' and 'that condition'. Fourth, 'below the indestructible body aspect', the storehouse consciousness (Ālaya-vijñāna) is the eighth consciousness, referring to the cause of clinging to the realms manifested by one's own mind, etc. These eight consciousnesses, because the six consciousnesses are able to cognize, in turn cognize the realms manifested by one's own mind, which are the six sense objects. Because of clinging to these, the six consciousnesses arise. Being able to encompass all kinds of consciousnesses, it is called 'mind-aggregate-arising'. This means that the eighth consciousness and the six consciousnesses arise in mutual dependence. This mutual dependence has a root and a branch. The root refers to the eighth consciousness transforming and giving rise to the various consciousnesses. The branch refers to the six consciousnesses giving rise to good or evil. The seventh consciousness then transmits in between. Therefore, it is called 'arising in mutual dependence'. Furthermore, it is illustrated with a metaphor: the sea is a metaphor for the eighth consciousness, and the waves are a metaphor for the six consciousnesses. Taking the six sense objects as the 'wind of the realm', the realm is manifested by one's own mind. It then blows upon the eighth consciousness's 'sea of mind', transforming and giving rise to the various consciousnesses. Arising or ceasing is like having wind because of the sea, and the waves being stirred by the wind. The situation of mutual dependence is like this. When the wind ceases, the waves also subside. Therefore, it is said that when the mind consciousness ceases, the seventh consciousness also ceases.

At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse:

'I do not take the nature, actions, or appearances of Nirvāṇa as Nirvāṇa, but rather the cessation of delusion and the ālaya-consciousness as Nirvāṇa. 'That cause, that condition, etc.' means that the seventh consciousness, through causes such as intention, accomplishes the body of the six consciousnesses. Investigating its fundamental cause, it is still the mind of the eighth consciousness that serves as the basis upon which the various consciousnesses rely.'

Just as when a great river dries up, waves will no longer arise. In the same way, when the mind consciousness ceases, the various consciousnesses will not be reborn.

The four types of Nirvāṇa spoken of by the non-Buddhists do not depart from nature and appearance. The Buddha has already refuted them, so he says that he does not take nature and appearance as Nirvāṇa, but directly takes the cessation of delusion and the consciousness that obscures wisdom as Nirvāṇa. 'That cause, that condition, etc.' means that the seventh consciousness, through causes such as intention, accomplishes the body of the six consciousnesses. Investigating its fundamental cause, it is still the mind of the eighth consciousness (Ālaya-vijñāna), that serves as the basis upon which the various consciousnesses rely. Using water as a metaphor, the meaning can be understood.

Furthermore, Mahamati, I will now speak of the common characteristics of the discrimination of the self-nature of delusion.

若妄想自性分別通相善分別。汝及余菩薩摩訶薩。離妄想到自覺聖。外道通趣善見。覺攝所攝妄想。斷緣起種種相妄想自性行。不復妄想　入楞伽云。我今當說妄計自性差別相。令汝及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。云何妄想自性分別通相。謂言說妄想所說事妄想相妄想利妄想自性妄想因妄想見妄想成妄想生妄想不生妄想相續妄想縛不縛妄想。是名妄想自性分別通相　妄想是一隨境有異。此中先總次別。總名可見。別相凡十有二。初列十二名。次徴釋其義。

大慧。云何言說妄想。謂種種妙音歌詠之聲美樂計著。是名言說妄想　此計著種種音聲詞句。以為有性也。

大慧。云何所說事妄想。謂有所說事自性。聖智所知。依彼而生言說妄想。是名所說事妄想　所說事自性者。凡所說事極其所以自性。惟聖智所知凡愚不了。但依彼事而生言說妄想也。

大慧。云何相妄想。謂即彼所說事。如鹿渴想種種計著而計著。謂堅濕暖動相。一切性妄想。是名相妄想　此言隨事起見。如渴鹿之奔陽焰以作水想。謂于地水火風。執有堅濕暖動之性。而不知其性本融。於一切法妄計名相。性即法也。

大慧。云何利

【現代漢語翻譯】現代漢語譯本：如果想要對妄想的自性、分別、通相進行善巧的分辨，你以及其他的菩薩摩訶薩，就要離開妄想，達到自覺聖智的境界。這樣才能超越外道所追求的膚淺見解，覺悟並攝伏由覺知所產生的妄想，斷除由因緣生起的種種表相，以及妄想的自性執行。不再產生妄想，才能進入《楞伽經》所說的境界。我現在要宣說虛妄計度的自性差別相，讓你以及各位菩薩摩訶薩能夠清楚地瞭解這些道理，超越各種妄想，證得聖智的境界，瞭解外道的法，遠離能取和所取的分別，對於依他而起的種種現象，不再執著于虛妄計度的表相。

大慧（Mahamati，菩薩名）。什麼是妄想的自性、分別、通相呢？就是言說妄想、所說事妄想、相妄想、利妄想、自性妄想、因妄想、見妄想、成妄想、生妄想、不生妄想、相續妄想、縛不縛妄想。這些就叫做妄想的自性、分別、通相。妄想隨著所緣的境界而產生差異。這裡先總說，再分別解說。總的名稱容易理解，分別的表相共有十二種。首先列出十二種名稱，然後征問解釋它們的含義。

大慧（Mahamati）。什麼是言說妄想呢？就是對於種種美妙的聲音、歌詠的聲音、美妙的音樂產生執著。這就叫做言說妄想。這是指執著于各種聲音、詞句，認為它們具有真實的自性。

大慧（Mahamati）。什麼是所說事妄想呢？就是對於所說的事物的自性，只有聖智才能瞭解，而凡夫只是依賴這些事物而產生言說妄想。這就叫做所說事妄想。所謂所說事物的自性，是指凡所說的事物，探究其所以然的自性，只有聖智才能瞭解，凡夫愚昧不能明白，只是依賴這些事物而產生言說妄想。

大慧（Mahamati）。什麼是相妄想呢？就是對於所說的事物，就像飢渴的鹿追逐陽焰一樣，產生種種執著。執著于堅、濕、暖、動等表相，以及一切事物的自性。這就叫做相妄想。這是指隨著事物而產生見解，就像飢渴的鹿奔向陽光下的熱氣，以為是水一樣。執著于地、水、火、風具有堅硬、潮濕、溫暖、流動的性質，卻不知道它們的性質本是融合的。對於一切法虛妄地計度名相，性就是法。

大慧（Mahamati）。什麼是利

【English Translation】 English version: If you wish to skillfully discern the nature, distinctions, and common characteristics of discrimination based on illusion, you and other Bodhisattva-Mahasattvas (great enlightened beings) must depart from illusion and attain the state of self-realized wisdom. Only then can you transcend the superficial views pursued by non-Buddhists, awaken to and subdue the illusions arising from perception, sever the various appearances arising from dependent origination, and the workings of the self-nature of illusion. By no longer engaging in illusion, you can enter the realm described in the Laṅkāvatāra Sūtra. I will now explain the characteristics of the distinctions of the self-nature of false imagination, so that you and all Bodhisattva-Mahasattvas can clearly understand these principles, transcend all illusions, attain the realm of sacred wisdom, understand the teachings of non-Buddhists, and distance yourselves from the distinctions of the grasper and the grasped. Regarding the various phenomena that arise dependently, you will no longer cling to the appearances of falsely imagined things.

Mahamati (a Bodhisattva's name), what are the common characteristics of the discrimination of the self-nature of illusion? They are: discrimination based on language, discrimination based on the object spoken of, discrimination based on characteristics, discrimination based on benefit, discrimination based on self-nature, discrimination based on cause, discrimination based on view, discrimination based on accomplishment, discrimination based on arising, discrimination based on non-arising, discrimination based on continuity, and discrimination based on bondage and non-bondage. These are called the common characteristics of the discrimination of the self-nature of illusion. Illusion varies according to the object it is directed towards. Here, we first discuss it generally, then specifically. The general name is easy to understand; the specific appearances are twelve in number. First, we list the twelve names, then we inquire into and explain their meanings.

Mahamati, what is discrimination based on language? It is the attachment to various beautiful sounds, the sounds of singing, and beautiful music. This is called discrimination based on language. This refers to attachment to various sounds and phrases, believing that they have a real self-nature.

Mahamati, what is discrimination based on the object spoken of? It is the self-nature of the object spoken of, which only sacred wisdom can understand, while ordinary people merely rely on these objects to generate discrimination based on language. This is called discrimination based on the object spoken of. The self-nature of the object spoken of refers to the inherent nature of everything spoken about, which only sacred wisdom can understand. Ordinary people are ignorant and cannot comprehend it, but merely rely on these objects to generate discrimination based on language.

Mahamati, what is discrimination based on characteristics? It is, regarding the object spoken of, like a thirsty deer chasing after a mirage, generating various attachments. Attachment to characteristics such as solidity, moisture, warmth, and motion, as well as the self-nature of all things. This is called discrimination based on characteristics. This refers to generating views based on things, like a thirsty deer running towards the heat haze under the sun, mistaking it for water. Clinging to the belief that earth, water, fire, and wind have the qualities of hardness, wetness, warmth, and movement, without knowing that their nature is fundamentally integrated. Falsely imagining names and forms for all dharmas (phenomena), 'nature' is 'dharma'.

Mahamati, what is benefit

妄想。謂樂種種金銀珍寶。是名利妄想　世間財寶本是幻物。凡夫不了而起貪著。

大慧。云何自性妄想。謂自性持此如是不異惡見妄想。是名自性妄想　言持此如是者。持謂執持。即于諸法起自性見。執以為是。余皆為非。何異外道惡見分別也。

大慧。云何因妄想。謂若因若緣有無分別因相生。是名因妄想　謂于因緣生法起有無等見。妄想分別成生死因也。

大慧。云何見妄想。謂有無一異。俱不俱。惡見外道妄想計著妄想。是名見妄想　此言外道惡見執著有無一異俱不俱四句分別也。

大慧。云何成妄想。謂我我所想。成決定論。是名成妄想　此于假名實法上。計我我所而起言說分別。

大慧。云何生妄想。謂緣有無性生計著。是名生妄想　入楞伽云。謂計諸法若有若無從緣而生。是名生分別也。

大慧。云何不生妄想。謂一切性本無生。無種因緣生無因身是。名不生妄想　謂一切法未有諸緣。而先有體是。不假因緣而生故。起不生分別也。

大慧。云何相續妄想。謂彼俱相續如金縷。是名相續妄想　彼俱相續如金縷者。入楞伽云。謂此與彼遞相系屬如金與線。是名相續分別。

大慧。云何縛不縛妄想。謂縛不縛因緣計著。如士夫方便若縛若解。是名縛不縛

【現代漢語翻譯】現代漢語譯本妄想。指的是貪戀各種金銀珍寶。這叫做利妄想。世間的財寶原本就是虛幻之物，凡夫俗子不明白這個道理，因而產生貪戀執著。

大慧（Mahamati，菩薩名）。什麼叫做自性妄想？指的是執持『自性就是這樣，沒有不同』這種錯誤的見解而產生的妄想。這叫做自性妄想。所謂『持此如是』，『持』就是執持，也就是對於諸法產生自性之見，執著地認為自己的見解是對的，其他的都是錯的。這和外道的錯誤見解有什麼不同呢？

大慧（Mahamati，菩薩名）。什麼叫做因妄想？指的是由於因和緣而產生對有和無的分別，從而產生的妄想。這叫做因妄想。也就是說，對於因緣所生的法，產生有或無等等的見解，這種妄想分別會成為生死輪迴的原因。

大慧（Mahamati，菩薩名）。什麼叫做見妄想？指的是對外道有無、一異、俱不俱等惡見的妄想計著。這叫做見妄想。這裡說的是外道執著于有無、一異、俱不俱這四句的分別。

大慧（Mahamati，菩薩名）。什麼叫做成妄想？指的是執著於我以及我所有的想法，形成固定的理論。這叫做成妄想。這是在假名和實法上，執著於我以及我所有的概念，從而產生言語上的分別。

大慧（Mahamati，菩薩名）。什麼叫做生妄想？指的是緣于有或無的自性而產生的執著。這叫做生妄想。《入楞伽經》（Lankavatara Sutra）中說，指的是認為諸法或者有或者無，都是從因緣而生的。這叫做生分別。

大慧（Mahamati，菩薩名）。什麼叫做不生妄想？指的是認為一切事物的本性本來就沒有產生。沒有種子，沒有因緣，沒有原因，身體自然存在。這叫做不生妄想。指的是一切法在沒有各種因緣之前，就已經有了本體。不需要憑藉因緣而產生，因此產生不生的分別。

大慧（Mahamati，菩薩名）。什麼叫做相續妄想？指的是那些相互連續不斷的事物，就像金線一樣。這叫做相續妄想。《入楞伽經》（Lankavatara Sutra）中說，指的是這個和那個互相聯繫，就像金子和線一樣。這叫做相續分別。

大慧（Mahamati，菩薩名）。什麼叫做縛不縛妄想？指的是對於束縛與不束縛的因緣產生執著。就像一個壯士用方法來束縛或解脫一樣。這叫做縛不縛妄想。

【English Translation】 English version Delusion. It refers to the attachment to various gold, silver, and precious jewels. This is called 'delusion of gain'. Worldly treasures are originally illusory. Ordinary people do not understand this and thus develop greed and attachment.

Mahamati (name of a Bodhisattva). What is 'delusion of self-nature'? It refers to the delusion arising from holding the wrong view that 'self-nature is like this, there is no difference'. This is called 'delusion of self-nature'. 'Holding it as such' means 'holding' as in clinging. That is, generating a view of self-nature regarding all dharmas, clinging to the belief that one's own view is correct and all others are wrong. How is this different from the wrong views and discriminations of external paths (non-Buddhist philosophies)?

Mahamati (name of a Bodhisattva). What is 'delusion of cause'? It refers to the delusion arising from the discrimination of existence and non-existence due to causes and conditions. This is called 'delusion of cause'. That is, regarding dharmas arising from causes and conditions, generating views of existence or non-existence, etc. Such delusional discriminations become the cause of birth and death (samsara).

Mahamati (name of a Bodhisattva). What is 'delusion of view'? It refers to the delusional attachment to the wrong views of external paths, such as existence and non-existence, oneness and otherness, both and neither. This is called 'delusion of view'. This refers to the external paths' attachment to the fourfold discrimination of existence and non-existence, oneness and otherness, both and neither.

Mahamati (name of a Bodhisattva). What is 'delusion of accomplishment'? It refers to the attachment to the idea of 'I' and 'mine', forming a fixed theory. This is called 'delusion of accomplishment'. This is based on the imputation of 'I' and 'mine' onto nominal and real dharmas, thereby generating verbal discriminations.

Mahamati (name of a Bodhisattva). What is 'delusion of arising'? It refers to the attachment arising from the nature of existence or non-existence. This is called 'delusion of arising'. The Lankavatara Sutra says, it refers to the belief that all dharmas, whether existent or non-existent, arise from conditions. This is called 'discrimination of arising'.

Mahamati (name of a Bodhisattva). What is 'delusion of non-arising'? It refers to the belief that the nature of all things is originally without arising. Without seeds, without conditions, without cause, the body naturally exists. This is called 'delusion of non-arising'. It refers to the fact that all dharmas already have a substance before there are various conditions. They do not arise by relying on conditions, therefore, the discrimination of non-arising arises.

Mahamati (name of a Bodhisattva). What is 'delusion of continuity'? It refers to those things that are continuously connected, like a golden thread. This is called 'delusion of continuity'. The Lankavatara Sutra says, it refers to this and that being mutually connected, like gold and thread. This is called 'discrimination of continuity'.

Mahamati (name of a Bodhisattva). What is 'delusion of bondage and non-bondage'? It refers to the attachment to the causes and conditions of bondage and non-bondage. Like a strong man using methods to bind or release. This is called 'delusion of bondage and non-bondage'.

妄想　縛不縛因緣計著者。以理言之。法本自離何縛之有。情著成縛不可云無。如士夫者。入楞伽云。如人以繩方便力故縛已復解。此于無縛解中。而生計著也。

於此妄想自性分別通相。一切愚夫計著有無　已上諸計不出有無故結云也。

大慧。計著緣起而計著者。種種妄想計著自性。如幻示現種種之身。凡夫妄想見種種異幻。大慧。幻與種種。非異非不異。若異者。幻非種種因。若不異者。幻與種種無差別。而見差別。是故非異非不異。是故大慧。汝及余菩薩摩訶薩。如幻緣起妄想自性。異不異有無莫計著　前直分別妄想自性。未明其所計著者。故次明緣起。復以幻喻之。示妄想本虛。凡夫不了。見有種種差別之相。故喻云幻與種種非異非不異。反覆覈示列前可見。若了法無自性。于緣起妄想皆不可得。故不應作異不異有無計著。

爾時世尊欲重宣此義。而說偈言。

心縛于境界　　覺想智隨轉　無所有及勝　　平等智慧生　妄想自性有　　于緣起則無　妄想或攝受　　緣起非妄想　種種支分生　　如幻則不成　彼相有種種　　妄想則不成

心縛者。謂現前一念為塵境所轉故有業縛。而本有覺智。亦隨妄而轉若了妄即真。離諸有相及至佛地。則復平等大慧矣。勝即最勝處

【現代漢語翻譯】現代漢語譯本關於妄想，以及執著于『縛』與『不縛』的因緣的計較：從理性的角度來說，法（dharma）的本性是遠離束縛的，哪裡會有什麼束縛呢？但情感上的執著確實會形成束縛，這不能說沒有。就像士夫（a respectable man）在《楞伽經》（Laṅkāvatāra Sūtra）里說的那樣：『就像人通過繩子的方便力捆綁自己，然後又解開。』這對於本來沒有束縛和解脫的狀態，卻產生了計較和執著。對於妄想的自性，要普遍地理解它的共通之處：一切愚昧的人都會執著于『有』和『無』——以上所有的計較都離不開『有』和『無』，所以總結這樣說。大慧（Mahamati），執著于緣起（dependent origination）而產生計較的人，會以種種妄想來執著于自性。這就像幻術師變現出種種身形一樣，凡夫的妄想會看到種種不同的幻象。大慧，幻象和種種幻象，既不是異，也不是非異。如果說是異，那麼幻象就不是種種幻象的原因；如果說不是異，那麼幻象和種種幻象就沒有差別，但我們卻看到了差別。所以說，既不是異，也不是非異。因此，大慧，你和其餘的菩薩摩訶薩（bodhisattva-mahāsattvas），對於如幻的緣起和妄想的自性，不要執著于異、不異、有、無。』前面直接分別了妄想的自性，但沒有明確說明它所執著的對象。所以接下來闡明緣起，並用幻象來比喻，以此來揭示妄想的本質是虛幻的。凡夫不明白這個道理，所以會看到種種差別的相。因此用幻象和種種幻象既非異也非不異來比喻。反覆覈對和揭示，就像前面所說的那樣。如果明白了法沒有自性，那麼對於緣起的妄想就都不可得，所以不應該對異、不異、有、無產生計較和執著。這時，世尊（Bhagavan）想要再次宣說這個道理，於是說了偈語：『心被境界所束縛，覺悟和思想隨著它轉動；當了悟無所有和殊勝時，平等的智慧就會生起。妄想的自性是『有』，但在緣起中則是『無』；妄想或者會攝取，但緣起不是妄想。種種支分生起，就像幻象一樣不會成立；那些相有種種，但妄想不會成立。』『心被束縛』，是指現前一念被塵境所轉，所以有業的束縛。而本有的覺悟和智慧，也會隨著妄想而轉動。如果了悟了妄想就是真理，遠離了各種『有』的相，直至佛地（Buddha-bhūmi），那麼就會恢復平等的大慧。『勝』，就是最殊勝之處。

【English Translation】 English version On delusion, and those who calculate the causes and conditions of 'bound' and 'unbound': From a rational perspective, the nature of dharma (law, reality) is inherently free from bondage, so where would there be any bondage? However, emotional attachment does indeed create bondage, which cannot be denied. As a respectable man (a person of good standing) says in the Laṅkāvatāra Sūtra (Descent into Lanka Sutra): 'It is like a person binding himself with the force of a rope and then untying himself.' This generates calculation and attachment in a state that is originally without bondage or liberation. Regarding the nature of delusion, one should universally understand its common aspects: all ignorant people are attached to 'existence' and 'non-existence'—all the above calculations cannot escape 'existence' and 'non-existence,' hence the summary. Mahamati (Great Wisdom), those who are attached to dependent origination (pratītyasamutpāda) and make calculations will cling to self-nature with various delusions. This is like an illusionist manifesting various forms; the delusions of ordinary people see various different illusions. Mahamati, illusion and the various illusions are neither different nor non-different. If they are different, then the illusion is not the cause of the various illusions; if they are not different, then there is no difference between the illusion and the various illusions, yet we see differences. Therefore, they are neither different nor non-different. Therefore, Mahamati, you and the other bodhisattva-mahāsattvas (great beings striving for enlightenment), regarding the illusory dependent origination and the nature of delusion, do not cling to difference, non-difference, existence, or non-existence.' The previous section directly distinguished the nature of delusion but did not clearly state what it clings to. Therefore, the following clarifies dependent origination and uses the analogy of illusion to reveal that the essence of delusion is illusory. Ordinary people do not understand this principle, so they see various different characteristics. Therefore, the analogy of illusion and the various illusions being neither different nor non-different is used. Repeated verification and revelation are as stated earlier. If one understands that dharma has no self-nature, then delusions of dependent origination are all unattainable, so one should not generate calculations and attachments to difference, non-difference, existence, or non-existence. At that time, the Bhagavan (Blessed One, the Buddha) wanted to proclaim this meaning again, so he spoke the following verse: 'The mind is bound by the realm of objects, awareness and thoughts follow its turning; when one realizes non-existence and the supreme, equal wisdom arises. The nature of delusion is 'existence,' but in dependent origination, it is 'non-existence'; delusion may grasp, but dependent origination is not delusion. Various branches arise, but like an illusion, they cannot be established; those characteristics have various forms, but delusion cannot be established.' 'The mind is bound' refers to the present moment being turned by the realm of dust, so there is the bondage of karma. And the inherent awareness and wisdom also turn with delusion. If one realizes that delusion is truth, and departs from all forms of 'existence,' until the Buddha-bhūmi (Buddha-land, state of Buddhahood), then equal great wisdom will be restored. 'Supreme' refers to the most supreme place.

佛地也。妄想自性下八句。言妄想緣起之為有無。初四句約法。后四句約喻。謂妄想自性若有。則緣起無法可得。亦不待緣起而成妄想。若以妄想能攝受。取彼境界成妄想者。而緣起自非妄想。又何能成於妄想耶。喻者謂如幻人幻作種種支分。若先已生則不待幻而成。彼之幻相雖有種種。而妄想自無種種故曰不成。此皆顯有無不可得也。

彼相則是過　　皆從心縛生　妄想無所知　　于緣起妄想　此諸妄想性　　即是彼緣起　妄想有種種　　于緣起妄想

此八句復言緣起妄想相因而成。言彼相過者。謂緣起相之過。由心縛著所以成過。心縛即妄想也。若了緣起則無妄想。因妄想不覺于緣起生諸分別。此緣起與妄想相由而有初。無前後之異故。云妄想即緣起。體固無二。而終以緣起而有分別也。

世諦第一義　　第三無因生　妄想說世諦　　斷則聖境界

世諦俗諦也。第一義真諦也諸佛說法常依此二諦。此外則外道邪計。故曰第三無因生。故涅槃云。出世人所知名第一義諦。世人所知名世諦。外道立二十五諦。明因中有果。第一從冥初生覺。第二從覺生我心。第三從我心生色聲香味觸等。此云無因。即自然性也。妄想說下結成三種自性。世諦者。緣起妄想二種自性也。聖境界。即第一義諦

【現代漢語翻譯】現代漢語譯本佛地也是如此。以下八句解釋了妄想的自性。說明了妄想緣起的存在與否。前四句從法的角度來說，后四句用比喻來說明。如果妄想的自性是真實存在的，那麼緣起法就無法成立，也不需要依賴緣起才能產生妄想。如果認為妄想能夠攝取並獲取境界而形成妄想，那麼緣起本身就不是妄想，又怎麼能形成妄想呢？比喻就像幻術師變幻出各種肢體。如果這些肢體事先已經存在，就不需要通過幻術來產生。這些幻相雖然有各種各樣，但妄想本身並沒有各種各樣，所以說不能成立。這些都表明有和無都是不可得的。

『彼相則是過，皆從心縛生，妄想無所知，于緣起妄想，此諸妄想性，即是彼緣起，妄想有種種，于緣起妄想』

這八句再次說明了緣起和妄想相互依存而形成。所說的『彼相過』，指的是緣起之相的過失，由於心被束縛執著而造成的過失。心被束縛就是妄想。如果瞭解了緣起，就沒有妄想。因為妄想而不覺悟緣起，從而產生各種分別。這緣起和妄想相互依存而有，沒有先後之分，所以說妄想就是緣起。本體本來沒有二致，但最終還是因為緣起而產生分別。

『世諦第一義，第三無因生，妄想說世諦，斷則聖境界』

世諦（Samvriti-satya）是俗諦，第一義（Paramārtha-satya）是真諦。諸佛說法常常依據這兩種諦。除此之外，就是外道的邪見，所以說是第三種無因生。所以《涅槃經》說：『出世之人所知的是第一義諦，世人所知的是世諦。』外道建立二十五諦，說明因中存在果。第一，從冥初產生覺；第二，從覺產生我心；第三，從我心產生色聲香味觸等。這裡說的『無因』，就是自然性。『妄想說下』總結了三種自性。世諦，就是緣起和妄想兩種自性。聖境界，就是第一義諦。

【English Translation】 English version The same applies to the Buddha-land. The following eight lines explain the self-nature of delusion, indicating the existence or non-existence of dependent origination of delusion. The first four lines are from the perspective of the Dharma, and the last four lines use metaphors to illustrate. If the self-nature of delusion is real, then the Dharma of dependent origination cannot be established, nor does it need to rely on dependent origination to produce delusion. If it is believed that delusion can grasp and obtain realms to form delusion, then dependent origination itself is not delusion, so how can it form delusion? The metaphor is like a magician transforming various limbs. If these limbs already exist beforehand, they do not need to be generated through magic. Although these illusions have various forms, delusion itself does not have various forms, so it is said that it cannot be established. All of these indicate that existence and non-existence are unattainable.

'That appearance is a fault, all arising from the bondage of the mind; delusion knows nothing, in dependent origination is delusion; these natures of delusion are precisely that dependent origination; delusion has various forms, in dependent origination is delusion.'

These eight lines further explain that dependent origination and delusion are interdependent and formed. The 'that appearance is a fault' refers to the fault of the appearance of dependent origination, caused by the mind being bound and attached. The bondage of the mind is delusion. If one understands dependent origination, there is no delusion. Because of delusion, one is not aware of dependent origination, thus generating various discriminations. This dependent origination and delusion are interdependent and exist, without any distinction of before and after, so it is said that delusion is dependent origination. The essence is originally not different, but ultimately it is because of dependent origination that distinctions arise.

'Conventional truth, ultimate truth, the third is uncaused; delusion speaks of conventional truth, cessation is the realm of the sages.'

Samvriti-satya (世諦) is conventional truth, and Paramārtha-satya (第一義) is ultimate truth. The Buddhas often teach based on these two truths. Apart from these, there are the heretical views of external paths, so it is said to be the third uncaused. Therefore, the Nirvana Sutra says: 'What is known by those who have transcended the world is the ultimate truth; what is known by worldly people is the conventional truth.' External paths establish twenty-five truths, explaining that the result exists within the cause. First, from primordial darkness arises awareness; second, from awareness arises the mind of self; third, from the mind of self arise form, sound, smell, taste, touch, etc. The 'uncaused' mentioned here is naturalness. 'Delusion speaks below' summarizes the three self-natures. Conventional truth is the two self-natures of dependent origination and delusion. The realm of the sages is the ultimate truth.

成自性也。然迷之即世諦。悟之即第一義諦。故云斷則聖境界也。

譬如修行事　　於一種種現　于彼無種種　　妄想相如是　譬如種種翳　　妄想眾色現　翳無色非色　　緣起不覺然　譬如煉真金　　遠離諸垢穢　虛空無雲翳　　妄想凈亦然

此四喻。初喻妄想自性。言修行事者。如禪有十種一切處。謂青黃赤白等。皆遍一切其境本一。以心想故有種種現。妄想之相亦復如是。次種種翳下。喻緣起自性。翳本無色妄見色現。故無色非色之實。緣起不覺亦復然也。又煉真金空無翳二喻。皆喻成自性也。言無彼妄想緣起二種自性。則如金之無垢空之無翳。故云妄想凈亦然也。

無有妄想性　　及有彼緣起　建立及誹謗　　悉由妄想壞　妄想若無性　　而有緣起性　無性而有性　　有性無性生　依因於妄想　　而得彼緣起　相名常相隨　　而生諸妄想　究竟不成就　　則度諸妄想　然後智清凈　　是名第一義

無有妄想性等。重釋上緣起妄想自性本來非有非無。言定有則墮建立。言定無則墮誹謗。皆由妄想以壞正見。妄想若無性等。謂若無妄想性。而有緣起性者。則有從無產生無因之過。蓋無始妄念分別而有緣起。然妄想之由。依于名相。名之與相如影隨形皆是虛妄。因不

【現代漢語翻譯】現代漢語譯本：成自性（Pariniṣpanna，圓成實性）也是如此。然而，迷惑於它時，就處於世俗諦（Saṃvṛti-satya，相對真理）；覺悟它時，就處於第一義諦（Paramārtha-satya，勝義真理）。所以說，斷除妄想分別，就能達到聖者的境界。

譬如修行事，於一種種現，于彼無種種，妄想相如是；譬如種種翳，妄想眾色現，翳無色非色，緣起不覺然；譬如煉真金，遠離諸垢穢，虛空無雲翳，妄想凈亦然。

這四個比喻中，第一個比喻說明妄想的自性。所說的『修行事』，比如禪定中的十種一切處（Kasina，遍處），即青、黃、赤、白等。它們遍及一切處，其境原本是統一的，因為心的妄想而顯現出種種不同。妄想的相狀也是如此。第二個比喻『種種翳』以下，比喻緣起的自性。眼翳（Timira）本來沒有顏色，卻妄見各種顏色顯現，所以說眼翳是『無色非色』的虛幻。緣起的不覺悟也是這樣。『煉真金』和『空無翳』這兩個比喻，都是比喻成自性。意思是，沒有妄想和緣起這兩種自性，就像黃金沒有雜質，天空沒有云翳一樣。所以說，妄想清凈也是如此。

無有妄想性，及有彼緣起，建立及誹謗，悉由妄想壞；妄想若無性，而有緣起性，無性而有性，有性無性生；依因於妄想，而得彼緣起，相名常相隨，而生諸妄想；究竟不成就，則度諸妄想，然後智清凈，是名第一義。

『無有妄想性』等，再次解釋上面所說的緣起和妄想的自性，本來就非有非無。如果說它一定存在，就落入了『建立』的執著；如果說它一定不存在，就落入了『誹謗』的執著。這些都是因為妄想而破壞了正確的見解。『妄想若無性』等，是說如果妄想沒有自性，而緣起卻有自性，那麼就犯了『有從無生』的無因論的過失。實際上，緣起是由於無始以來的妄念分別而產生的。然而，妄想的產生，依賴於名相（Nāma-rūpa）。名和相就像影子跟隨形體一樣，都是虛妄的。因為不

【English Translation】 English version: Such is the Pariniṣpanna (perfected nature). However, when deluded, it is the Saṃvṛti-satya (conventional truth); when enlightened, it is the Paramārtha-satya (ultimate truth). Therefore, it is said that severing conceptual proliferation is the realm of the saints.

For example, in the practice of meditation, various things appear in various ways; In reality, there are no such varieties; the nature of conceptual proliferation is like that. For example, due to various cataracts, many colors appear through delusion; The cataract has no color, nor is it without color; the arising of conditions is unknowingly like that. For example, refining pure gold, removing all impurities; The empty sky without clouds; the purification of conceptual proliferation is also like that.

These four similes. The first simile illustrates the nature of conceptual proliferation. The 'practice of meditation' refers to the ten Kasinas (totality objects) in meditation, such as blue, yellow, red, white, etc. They pervade all places, and their realm is originally one, but due to the mind's conceptualization, various appearances arise. The nature of conceptual proliferation is also like this. The second simile, 'various cataracts' and below, illustrates the nature of dependent arising. The Timira (cataract) originally has no color, but falsely sees various colors appearing, so it is said that the cataract is 'without color, not without color'. The unawareness of dependent arising is also like that. The two similes of 'refining pure gold' and 'empty sky without clouds' both illustrate the Pariniṣpanna. It means that without the two natures of conceptual proliferation and dependent arising, it is like gold without impurities and the sky without clouds. Therefore, it is said that the purification of conceptual proliferation is also like that.

There is no nature of conceptual proliferation, nor is there dependent arising; Establishment and defamation are all destroyed by conceptual proliferation; If conceptual proliferation has no nature, but dependent arising has a nature, Then there is existence from non-existence, the fault of causelessness; Relying on conceptual proliferation, one obtains dependent arising; Name and form constantly follow each other, and various conceptual proliferations arise; Ultimately, if not accomplished, then one transcends all conceptual proliferations; Then wisdom is purified; this is called the ultimate truth.

'There is no nature of conceptual proliferation,' etc., re-explains the above-mentioned nature of dependent arising and conceptual proliferation, which is originally neither existent nor non-existent. If it is said to be definitely existent, one falls into the attachment of 'establishment'; if it is said to be definitely non-existent, one falls into the attachment of 'defamation'. These are all because conceptual proliferation destroys correct views. 'If conceptual proliferation has no nature,' etc., means that if conceptual proliferation has no nature, but dependent arising has a nature, then there is the fault of causelessness, 'existence arising from non-existence'. In reality, dependent arising arises from beginningless conceptual discrimination. However, the arising of conceptual proliferation relies on Nāma-rūpa (name and form). Name and form are like shadows following the body, all of which are illusory. Because not

了此而起妄想。窮其妄源無所成就。則妄想自滅。以復自覺聖智。名第一義。度即滅也。

妄想有十二　　緣起有六種　自覺知爾焰　　彼無有差別　五法為真實　　自性有三種　修行分別此　　不越于如如

妄想十二如前所說。緣起有六者。六即六塵。謂緣起自性。由六塵境界風所動而起。或謂六因者非也。然此妄想緣起。總是差別之相。自覺聖智之中。則無如是差別也。爾明即智也。五法三自性。皆如來自行化他法門。修行之人稱性觀之。無非真實一理。故曰不越于如如也。

眾相及緣起　　彼名起妄想　彼諸妄想相　　從彼緣起生　覺慧善觀察　　無緣無妄想　成已無有性　　云何妄想覺　彼妄想自性　　建立二自性　妄想種種現　　清凈聖境界　妄想如畫色　　緣起計妄想　若異妄想者　　則依外道論　妄想說所想　　因見和合生　離二妄想者　　如是則為成

眾相及名俱為緣起。彼名及相皆為妄想。此妄想緣起。皆從名相而生而又言妄想從緣起而生者。蓋指現前所起妄念從根塵和合而生。上言緣起從妄想生者。蓋指迷真從妄而有因緣生法。學者不可不審。然以正智觀之二皆無有。成已無有性者。言圓成實性中本無性執。云何眾生而生妄想覺知。既迷真性而成

【現代漢語翻譯】現代漢語譯本了知此理而生起虛妄的念頭。窮盡追溯虛妄的根源，最終一無所得，那麼虛妄的念頭自然消滅，從而恢復到自覺的聖智，這稱為第一義諦。『度』就是滅的意思。

妄想有十二種，緣起有六種，自覺的智慧照見那些虛幻的火焰，它們之間沒有差別。五法是真實的，自性有三種，修行的人如果能分辨這些，就不會超出如如的真理。

前面已經說過妄想有十二種。緣起有六種，指的是六塵（色、聲、香、味、觸、法）。所謂的緣起自性，是由六塵境界的風所擾動而生起。或者說是六因，這是不對的。然而這些妄想緣起，都是差別的表象。在自覺的聖智之中，就沒有這樣的差別了。『爾明』就是智慧。五法和三種自性，都是如來（Tathagata）自行化他的法門。修行的人如果能按照自性來觀察，無一不是真實不虛的道理，所以說不會超出如如的真理。

眾相和緣起，都叫做生起妄想。那些妄想的相狀，都是從緣起而生。覺悟的智慧如果能善於觀察，就沒有緣起，也沒有妄想。圓成實性中本來就沒有自性，怎麼會有妄想的覺知呢？那些妄想的自性，建立了二種自性（遍計所執性、依他起性）。妄想顯現出種種現象，那是清凈的聖境界。妄想就像畫上的色彩，緣起被認為是妄想。如果認為有異於妄想的東西，那就是依賴外道的理論。妄想說的是所想之物，因見和合而生。離開了二種妄想，這樣才能成就。

眾相和名俱為緣起。那些名和相都是妄想。這些妄想緣起，都是從名相而生，又說妄想從緣起而生，指的是現前所生起的妄念是從根塵和合而生。上面說緣起從妄想生，指的是迷失真性，從虛妄而有因緣生法。學習的人不可不審察。然而用正智來觀察，二者都沒有。『成已無有性』，說的是圓成實性中本來就沒有自性的執著，怎麼眾生會生起妄想覺知呢？既然迷失了真性而成就了

【English Translation】 English version Giving rise to delusional thoughts based on this understanding. Exhaustively pursuing the source of delusion, one ultimately achieves nothing. Then, the delusional thoughts naturally cease, and one reverts to self-aware sacred wisdom, which is called the First Principle. 'Transcending' means cessation.

Delusions are twelvefold, conditions for arising are sixfold, Self-aware wisdom illuminates those illusory flames, there is no difference between them. The five dharmas are real, the self-nature is threefold, If practitioners can distinguish these, they will not go beyond suchness.

The twelve kinds of delusions have been mentioned before. The six conditions for arising refer to the six sense objects (form, sound, smell, taste, touch, and dharma). The so-called self-nature of arising is stirred up by the wind of the six sense realms. Or it is said to be the six causes, which is incorrect. However, these arising delusions are all appearances of differentiation. Within self-aware sacred wisdom, there is no such differentiation. 'Illumination' is wisdom. The five dharmas and the three self-natures are all Tathagata's (Thus Come One) methods of self-cultivation and transforming others. If practitioners observe according to their self-nature, everything is a real and true principle, so it is said that it does not go beyond suchness.

Aggregates and conditions for arising, are both called giving rise to delusion. Those appearances of delusion, all arise from conditions for arising. If awakened wisdom can observe well, there are no conditions for arising, and no delusion. In perfected reality, there is originally no self-nature, how can there be delusional awareness? Those self-natures of delusion, establish two self-natures (the completely conceptualized nature, the dependent arising nature). Delusion manifests various phenomena, which are pure sacred realms. Delusion is like colors in a painting, conditions for arising are considered delusion. If one thinks there is something different from delusion, then one relies on externalist theories. Delusion speaks of what is thought, arising from the union of causes and conditions. By separating from the two delusions, one can achieve thusness.

Aggregates and names are both conditions for arising. Those names and appearances are all delusions. These arising delusions all arise from names and appearances, and it is also said that delusion arises from conditions for arising, referring to the delusional thoughts that arise in the present moment from the union of roots and dust. The above says that conditions for arising arise from delusion, referring to the delusion of true nature, from which conditioned dharmas arise. Students must examine this carefully. However, observing with right wisdom, both are non-existent. 'Already accomplished, there is no self-nature,' means that in perfected reality, there is originally no attachment to self-nature, how can sentient beings give rise to delusional awareness? Since they are deluded about true nature and have achieved

妄想。故有名相事相二種自性。然迷之則見種種相現。悟之則是聖人所行清凈境界。妄想如畫色者。言于無起有。如本無色像因畫而生。妄想本于緣起。緣起本于分別。計緣起而生妄想。其為妄想如是。吾佛方便如是說者。為令反妄歸真故也。若異此而言妄想。則是外道邪計戲論。故曰妄想說所想因見和合生。蓋外道以妄心。分別妄想之相。及論三緣和合而生。皆非正論。若離緣起妄想二種自性。則為圓成自性矣。

大慧。菩薩摩訶薩復白佛言。世尊。惟愿為說自覺聖智相及一乘。若說自覺聖智相及一乘。我及余菩薩。善自覺聖智相及一乘。不由於他通達佛法　大慧因聞上究竟諸妄顯第一義。故以自證聖智行相及一乘行相。為眾而請思修取證也。

佛告大慧。諦聽諦聽。善思念之。當爲汝說。大慧白佛言。唯然受教。佛告大慧。前聖所知轉相傳授妄想無性。菩薩摩訶薩。獨一靜處自覺觀察。不由於他離見妄想。上上升進入如來地。是名自覺聖智相　前聖所知。即自證聖智行相。及一乘行相。謂過去諸佛。無不從此二種行門成等正覺。以其遞相傳授。政所謂佛佛授受。祖祖承承者也。此乃總答前請。妄想無性下別。答自覺聖智。行相諸法本來寂滅。凡愚不覺生妄。分別而說妄法。本無自性。然欲進修妙行。

【現代漢語翻譯】現代漢語譯本：妄想，因此有名相事相兩種自性。然而迷惑時，會見到種種相的顯現；覺悟時，則是聖人所行的清凈境界。妄想就像畫上的色彩，意指從無到有，如同本來沒有顏色和形象，因為繪畫才產生。妄想的根本在於緣起，緣起的根本在於分別。執著于緣起而產生妄想，妄想就是這樣產生的。我佛如此方便地解說，是爲了使人捨棄虛妄迴歸真實。如果不是這樣來解釋妄想，那就是外道的邪見和戲論。所以說，妄想是『所想因見和合生』。外道以虛妄的心，分別妄想的相狀，以及論述三緣和合而生，都不是正確的理論。如果脫離緣起和妄想這兩種自性，那就是圓成實性了。

大慧（Mahamati）。菩薩摩訶薩（Bodhisattva-Mahasattva）再次對佛說：『世尊，希望您能為我們講說自覺聖智的相狀以及一乘（Ekayana）。如果能講說自覺聖智的相狀以及一乘，我和其他的菩薩，就能很好地自覺聖智的相狀以及一乘，不依賴於他人而通達佛法。』大慧因為聽聞了上面究竟諸妄而顯第一義，所以以自證聖智的行相以及一乘的行相，為大眾而請求思索修習以求證悟。

佛告訴大慧：『仔細聽，仔細聽，好好思考，我會為你解說。』大慧對佛說：『好的，謹遵教誨。』佛告訴大慧：『前代聖人所知的、輾轉相傳的妄想無自性，菩薩摩訶薩獨自在清凈的地方自覺觀察，不依賴於他人，遠離見解和妄想，不斷上升進入如來地，這叫做自覺聖智相。』前代聖人所知，就是自證聖智的行相以及一乘的行相。意思是說，過去的諸佛，沒有不是從此二種行門成就正等正覺的。因為他們互相傳授，正是所謂的佛佛授受，祖祖相承。』這是總的回答前面的請求。『妄想無性』以下是分別回答自覺聖智的行相。諸法本來寂滅，凡夫愚昧不覺悟而生起虛妄，分別而說虛妄之法，本來沒有自性。然而想要進修妙行，

【English Translation】 English version: Delusion. Therefore, there are two kinds of self-nature: name-aspect (nama-lakshana) and matter-aspect (artha-lakshana). However, when deluded, one sees the manifestation of various appearances; when enlightened, it is the pure realm practiced by the sages. Delusion is like colors in a painting, referring to the creation of something from nothing, just as colors and images originally do not exist but are produced by painting. The root of delusion lies in dependent origination (pratītyasamutpāda), and the root of dependent origination lies in discrimination (vikalpa). Clinging to dependent origination gives rise to delusion, and delusion arises in this way. The Buddha's expedient teachings are spoken in this way to enable people to abandon falsehood and return to truth. If delusion is explained differently, it would be the heretical views and frivolous arguments of outsiders. Therefore, it is said that delusion arises from the combination of 'what is thought' and 'seeing.' Outsiders use a deluded mind to discriminate the characteristics of delusion and discuss the arising from the combination of three conditions, which are not correct theories. If one is free from the two kinds of self-nature of dependent origination and delusion, then it is the perfected nature (parinispanna).

Mahamati. The Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One, I wish you would explain the characteristics of self-realized noble wisdom (svapratyatmika-aryajnana) and the One Vehicle (Ekayana). If you can explain the characteristics of self-realized noble wisdom and the One Vehicle, I and other Bodhisattvas will be able to well realize the characteristics of self-realized noble wisdom and the One Vehicle, and understand the Buddha's Dharma without relying on others.' Mahamati, having heard the above ultimate elimination of all delusions revealing the supreme meaning, therefore requests, for the sake of the assembly, to contemplate and practice the aspects of self-realized noble wisdom and the aspects of the One Vehicle in order to attain enlightenment.

The Buddha told Mahamati: 'Listen carefully, listen carefully, and contemplate well. I will explain it to you.' Mahamati said to the Buddha: 'Yes, I will receive your teachings.' The Buddha told Mahamati: 'The delusion of no-self-nature, known and transmitted by the former sages, the Bodhisattva-Mahasattva observes alone in a quiet place with self-realization, without relying on others, free from views and delusions, and ascends step by step into the Tathagata ground. This is called the characteristic of self-realized noble wisdom.' What is known by the former sages is the aspect of self-realized noble wisdom and the aspect of the One Vehicle. It means that none of the Buddhas of the past did not achieve perfect enlightenment from these two practices. Because they transmit each other, it is precisely what is called the Buddha-to-Buddha transmission, the ancestor-to-ancestor succession.' This is a general answer to the previous request. 'Delusion of no-self-nature' below is a separate answer to the aspect of self-realized noble wisdom. All dharmas are originally quiescent, but ordinary people are ignorant and give rise to delusion, discriminating and speaking of deluded dharmas, which originally have no self-nature. However, if one wants to cultivate wonderful practices,

必于靜處以自觀察。觀之不已則諸妄想不離而離。漸歷諸地入于如來境界。所謂自覺聖智自然究竟矣。

大慧。云何一乘相。謂得一乘道覺。我說一乘。云何得一乘道覺。謂攝所攝妄想。如實處不生妄想。是名一乘覺。大慧。一乘覺者。非餘外道聲聞緣覺梵天王等之所能得。唯除如來。以是故說名一乘　此釋一乘行相。言一乘者。一佛乘也。謂如來所乘大乘之法也。此一乘法不離人之一心。所謂妙法者即心也。蓋心具妙法。與佛所證無二無別。欲覺一乘之道。須究自心。故云攝所攝妄想。謂了根塵能取所取妄心。即妄顯真如實而住。故云如實處不生妄想。然此一乘覺道。唯佛與佛乃能究盡。故云非餘外道等之所能得也。

大慧白佛言。世尊。何故說三乘而不說一乘。佛告大慧。不自般涅槃法故。不說一切聲聞緣覺一乘。以一切聲聞緣覺如來調伏授寂靜方便而得解脫非自己力。是故不說一乘。複次大慧。煩惱障業習氣不斷故。不說一切聲聞緣覺一乘。不覺法無我。不離分段死故說三乘　此問如來但說小乘不說大乘之意。佛答以三義故不說一乘。言不自般涅槃法者。以二乘不能了生死即涅槃故。不為說一也。言調伏授寂靜等者。以其稟方便教。修證空寂但離虛妄。名為解脫。未得一切解脫故。不為說二也。言

【現代漢語翻譯】現代漢語譯本：必須在安靜的地方自我觀察。不停地觀察，那麼各種虛妄的念頭就會不離而離，逐漸經歷各個階段，進入如來的境界。這就是所謂的自覺聖智自然究竟。

大慧（Mahamati，人名）。什麼是一乘（Ekayana，唯一乘載）的相狀？就是獲得一乘的道覺。我說一乘。如何獲得一乘的道覺？就是攝取能攝和所攝的妄想，如實安住而不生起妄想，這叫做一乘覺。大慧，一乘覺不是其他外道、聲聞（Sravaka，聽聞佛法者）、緣覺（Pratyekabuddha，自我覺悟者）、梵天王（Brahma，色界天之主）等所能得到的，只有如來（Tathagata，佛的稱號）才能得到。因此說名為一乘。這解釋了一乘的行相。說一乘，就是一佛乘。就是如來所乘的大乘之法。這一乘法不離人的一心。所謂的妙法就是心。因為心具足妙法，與佛所證悟的沒有兩樣。想要覺悟一乘之道，必須探究自心。所以說攝取能攝和所攝的妄想。就是了達根塵能取所取的妄心，妄心顯現真如而如實安住。所以說如實處不生妄想。然而這一乘覺道，只有佛與佛才能究竟通達。所以說不是其他外道等所能得到的。

大慧問佛說：『世尊，為什麼說三乘（Triyana，三種乘載）而不說一乘？』佛告訴大慧：『因為他們不能自己般涅槃（Parinirvana，完全的涅槃），所以不說一切聲聞、緣覺是一乘。因為一切聲聞、緣覺都是如來調伏，授予寂靜的方便法門而得到解脫，不是依靠自己的力量。所以不說一乘。』

『再者，大慧，因為煩惱障、業障、習氣沒有斷除，所以不說一切聲聞、緣覺是一乘。因為他們不覺悟法無我（Dharmanairatmya，諸法無自性），不能脫離分段生死（Samkhyakarana-marana，階段性的生死），所以說三乘。』這裡問的是如來只說小乘而不說大乘的用意。佛回答說因為三個原因所以不說一乘。說不能自己般涅槃，是因為二乘不能了悟生死就是涅槃，所以不為他們說一乘。說調伏授予寂靜等，是因為他們稟受方便教法，修證空寂，只是脫離虛妄，名為解脫，沒有得到一切解脫，所以不為他們說二乘。言

【English Translation】 English version: One must observe oneself in a quiet place. If one observes without ceasing, then all deluded thoughts, without departing, depart. Gradually traversing all the stages, one enters the realm of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). This is what is called self-awakened holy wisdom, naturally and ultimately realized.

Mahamati (Mahamati, a name). What is the characteristic of the Ekayana (Ekayana, One Vehicle)? It is obtaining the enlightenment of the One Vehicle. I speak of the One Vehicle. How does one obtain the enlightenment of the One Vehicle? It is by subduing the deluded thoughts of what is grasped and what grasps, abiding in reality without generating deluded thoughts. This is called the enlightenment of the One Vehicle. Mahamati, the enlightenment of the One Vehicle is not attainable by other non-Buddhists, Sravakas (Sravaka, 'Hearers', disciples who learn from the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, 'Solitary Buddhas', those who attain enlightenment on their own), Brahma Kings (Brahma, a deity), and others, but only by the Tathagata. Therefore, it is called the One Vehicle. This explains the characteristics of the practice of the One Vehicle. The One Vehicle is the Buddha Vehicle. It is the Dharma (Dharma, the teachings of the Buddha) of the Great Vehicle (Mahayana, the Great Vehicle) that the Tathagata rides. This One Vehicle Dharma is inseparable from the one mind of a person. The so-called wonderful Dharma is the mind. Because the mind possesses wonderful Dharma, it is no different from what the Buddha has realized. To awaken to the path of the One Vehicle, one must investigate one's own mind. Therefore, it is said to subdue the deluded thoughts of what is grasped and what grasps. It is to understand the deluded mind of the sense organs and their objects, and the mind that grasps them, and to reveal the true suchness and abide in reality. Therefore, it is said to abide in reality without generating deluded thoughts. However, this path of the One Vehicle enlightenment can only be fully understood by Buddhas. Therefore, it is said that it is not attainable by other non-Buddhists and others.

Mahamati asked the Buddha, 'World Honored One, why do you speak of the Triyana (Triyana, Three Vehicles) and not the Ekayana?' The Buddha told Mahamati, 'Because they cannot enter Parinirvana (Parinirvana, complete Nirvana) by themselves, I do not speak of the One Vehicle for all Sravakas and Pratyekabuddhas. Because all Sravakas and Pratyekabuddhas are tamed by the Tathagata, and are given the expedient means of tranquility to attain liberation, not relying on their own power. Therefore, I do not speak of the One Vehicle.'

'Furthermore, Mahamati, because the afflictive obscurations, karmic obscurations, and habitual tendencies are not eliminated, I do not speak of the One Vehicle for all Sravakas and Pratyekabuddhas. Because they do not awaken to the selflessness of phenomena (Dharmanairatmya, the absence of inherent existence in all phenomena), and cannot escape the segmented death (Samkhyakarana-marana, death and rebirth in different realms), therefore I speak of the Three Vehicles.' This asks about the intention of the Tathagata to only speak of the Lesser Vehicle and not the Great Vehicle. The Buddha answers that because of three reasons, he does not speak of the One Vehicle. Saying that they cannot enter Parinirvana by themselves is because the Two Vehicles cannot realize that birth and death are Nirvana, so he does not speak of the One Vehicle for them. Saying that they are tamed and given tranquility, etc., is because they receive expedient teachings, cultivate emptiness and tranquility, and only escape delusion, which is called liberation, but they have not attained all liberation, so he does not speak of the Two Vehicles for them. 言

煩惱障等者以其但斷四。住通惑未斷習氣別惑全在故不為說三也。二乘破人執。未破法執故。云不覺法無我也。雖斷煩惱身居分段。未名變易生死故。云不離分段死也。如來為此小機故。但為說三乘法耳。

大慧。彼諸一切起煩惱過習氣斷。及覺法無我。彼一切起煩惱過習氣斷。三昧樂味著非性。無漏界覺。覺已復入出世間上上無漏界滿足眾具。當得如來不思議自在法身　此言一乘行者。以煩惱習斷。不為無明所醉。了真空三昧之樂。不生味著故云非性。乃得無漏界覺。無漏界即入實報土受法性身。隨類現形示生示滅度脫諸有。故云覺已復入出世間。至上品寂光二嚴具備。究顯不思議自在法身。是為一佛乘也。

爾時世尊欲重宣此義。而說偈言。

諸天及梵乘　　聲聞緣覺乘　諸佛如來乘　　我說此諸乘　乃至有心轉　　諸乘非究竟　若彼心滅盡　　無乘及乘者　無有乘建立　　我說為一乘

前四句通頌諸乘。次六句頌說一乘之意。言有心轉者。轉即起動。謂若有一念心動雖佛乘亦非究竟。況余乘乎。言於心行處滅。無有能乘之人。亦無所乘之法。乃至一乘法門無可建立。離名絕相非破非立。有此等機。乃為說一乘也。

引導眾生故　　分別說諸乘　解脫有三種　　及與法無我

【現代漢語翻譯】現代漢語譯本：至於煩惱障等等，（二乘）僅僅斷除了四種煩惱。由於『住』這種通惑以及未斷的習氣和別惑都完全存在，所以（佛陀）沒有為他們宣說三乘的教法。二乘修行者破除了人執（認為存在永恒不變的『我』的執念），但沒有破除法執（認為事物具有獨立不變的自性的執念），所以說他們沒有覺悟到法的無我性。雖然斷除了煩惱，身體還處在分段生死（指有形有壽的生死），還不能稱為變易生死（指心念轉變的生死），所以說他們沒有脫離分段生死。如來佛是爲了適應這種小根器的眾生，所以只為他們宣說了三乘的教法。

大慧，那些斷除了一切由煩惱引起的過患和習氣，並且覺悟到法無我的人，他們斷除了一切由煩惱引起的過患和習氣，對三昧（專注的狀態）的快樂滋味不再執著，從而覺悟到無漏界（沒有煩惱的境界）。覺悟之後，他們再次進入出世間的、越來越高的無漏境界，圓滿各種功德，將獲得如來不可思議的自在法身（佛的智慧和功德所成就的身體）。』這段話是說一乘的修行者，因為斷除了煩惱的習氣，不會被無明（對事物真相的迷惑）所迷惑，明瞭真空三昧的快樂，不會產生執著，所以說『非性』（不是固定不變的）。這樣才能證入無漏界，也就是進入實報土（佛為已斷除煩惱，證得法性身的菩薩所居住的凈土），獲得法性身（體現佛法真性的身體），隨順不同眾生的類別顯現不同的形象，示現出生和滅度，從而度脫各種有情眾生。所以說『覺已復入出世間』，直到上品寂光（指常寂光土，是佛所居住的最高境界的凈土）的莊嚴都具備，最終顯現不可思議的自在法身，這就是一佛乘的境界。

這時，世尊想要再次宣說這個道理，於是說了以下偈語：

諸天及梵乘，聲聞緣覺乘，諸佛如來乘，我說此諸乘，乃至有心轉，諸乘非究竟，若彼心滅盡，無乘及乘者，無有乘建立，我說為一乘。

前面四句總括了各種乘。後面六句讚頌了宣說一乘的意義。『有心轉』，『轉』就是起動的意思，意思是說如果有一念心動，即使是佛乘也不是究竟的，更何況其他的乘呢？如果心念的活動停止了，就沒有能乘之人，也沒有所乘之法，甚至連一乘的法門也無法建立。離名絕相，非破非立，對於具有這種根器的人，才為他們宣說一乘的教法。

引導眾生故，分別說諸乘，解脫有三種，及與法無我。

【English Translation】 English version: As for afflictive obstructions (煩惱障), etc., (the Two Vehicles) only sever four types of afflictions. Because the 'abiding' (住) common delusion (通惑), as well as the unsevered habitual tendencies (習氣) and specific delusions (別惑), are completely present, the Buddha did not expound the Three Vehicles for them. The Two Vehicles break through the attachment to self (人執 - the attachment to the idea of a permanent, unchanging 'self'), but they do not break through the attachment to phenomena (法執 - the attachment to the idea that things have independent, unchanging inherent existence), so it is said that they do not awaken to the non-self of phenomena. Although they sever afflictions, their bodies still reside in the realm of segmented birth and death (分段生死 - birth and death with a defined form and lifespan), and they cannot yet be called transformational birth and death (變易生死 - birth and death due to changes in thought), so it is said that they have not departed from segmented birth and death. The Tathagata (如來 - 'Thus Come One', an epithet of the Buddha) only expounded the Three Vehicle teachings to accommodate beings of such limited capacity.

Mahamati (大慧 - great wisdom), those who have severed all faults and habitual tendencies arising from afflictions, and who have awakened to the non-self of phenomena, they sever all faults and habitual tendencies arising from afflictions, and they are no longer attached to the pleasurable taste of samadhi (三昧 - a state of focused concentration), thus it is said 'non-nature' (非性 - not fixed or unchanging). They then awaken to the realm of no-outflow (無漏界 - the realm without afflictions). Having awakened, they again enter the supramundane, increasingly higher realms of no-outflow, fulfilling all qualities, and will attain the inconceivable, self-mastery Dharma-body (自在法身 - the body achieved through the wisdom and merit of the Buddha) of the Tathagata.' This passage speaks of practitioners of the One Vehicle (一乘), because they have severed the habitual tendencies of afflictions and are not deluded by ignorance (無明 - delusion about the true nature of reality), they understand the bliss of emptiness samadhi and do not develop attachment, thus it is said 'non-nature'. Only then can they realize the realm of no-outflow, which is to enter the Land of Actual Reward (實報土 - the pure land where Buddhas dwell for Bodhisattvas who have severed afflictions and attained the Dharma-body), obtaining the Dharma-body (法性身 - the body that embodies the true nature of Dharma), manifesting different forms according to the different categories of beings, demonstrating birth and extinction, thereby liberating all sentient beings. Therefore, it is said 'having awakened, they again enter the supramundane', until the adornments of the highest grade of Tranquil Light (寂光 - refers to the Land of Eternal Tranquil Light, the highest pure land where the Buddha dwells) are complete, ultimately manifesting the inconceivable, self-mastery Dharma-body. This is the realm of the One Buddha Vehicle.

At that time, the World Honored One (世尊 - an epithet of the Buddha) wished to reiterate this meaning, and spoke the following verse:

The Vehicle of Gods and Brahma (梵), the Vehicle of Sravakas (聲聞 - 'voice-hearers', disciples who learn from the Buddha's teachings) and Pratyekabuddhas (緣覺 - 'solitary Buddhas', those who attain enlightenment on their own), the Vehicle of Buddhas and Tathagatas, I speak of these Vehicles, even if there is mental activity, these Vehicles are not ultimate, if that mind is extinguished, there is no Vehicle and no rider, there is no establishment of a Vehicle, I speak of the One Vehicle.

The first four lines generally praise the various Vehicles. The next six lines praise the meaning of expounding the One Vehicle. 'Mental activity' (有心轉), 'activity' (轉) means arising and moving, meaning that if there is even one thought arising, even the Buddha Vehicle is not ultimate, let alone the other Vehicles. If the activity of the mind ceases, there is no one who can ride, and no Dharma to be ridden upon, and even the Dharma-door of the One Vehicle cannot be established. Separated from names and transcending appearances, neither negating nor establishing, it is for those with such capacity that the teaching of the One Vehicle is expounded.

To guide sentient beings, the various Vehicles are spoken of separately, there are three types of liberation, and the non-self of phenomena.

煩惱智慧等　　解脫則遠離　譬如海浮木　　常隨波浪轉　聲聞愚亦然　　相風所漂盪　彼起煩惱滅　　余習煩惱愚

此頌上文說三乘法。三種解脫即三乘所證之果。謂聲聞斷正使。緣覺斷習氣。菩薩正習俱斷。破惑雖殊。證果即一真空涅槃。法無我等。此言大乘行者。得法無我惑智平等縛脫不二。是為遠離大解脫也。譬如下。喻二乘未斷智障為空相風之所漂盪如浮木之在海乃為波浪所轉。雖斷通惑未斷根本無明。故曰余習煩惱愚。余習即無明也。

味著三昧樂　　安住無漏界　無有究竟趣　　亦復不退還　得諸三昧身　　乃至劫不覺　譬如昏醉人　　酒消然後覺　彼覺法亦然　　得佛無上身

二乘離分段生死之苦。得真空涅槃之樂於中味著而無進趣。然亦不退作凡夫。此三昧身墮無為坑。乃至經劫不覺。譬如世人醉酒昏亂都無覺知至於酒消而後乃覺。此喻二乘根轉心回覺法無我究竟正智。故云得佛無上身也。

楞伽阿跋多羅寶經註解卷第二(下) 大正藏第 39 冊 No. 1789 楞伽阿跋多羅寶經註解

楞伽阿跋多羅寶經註解卷第三(上)

宋求那跋多羅奉　詔譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)

【現代漢語翻譯】現代漢語譯本煩惱和智慧等，（對於已）解脫的人來說，都是遠離的。譬如海上的浮木，常常隨著波浪翻轉。聲聞（Sravaka，小乘佛教的修行者）和愚人也是這樣，被（二乘的空相）風所漂盪。他們生起（斷除）煩惱，但還殘留著習氣煩惱和愚昧。這首偈頌在上文講述了三乘佛法。三種解脫指的是三乘所證得的果位。即聲聞斷除見思惑，緣覺（Pratyekabuddha，又稱獨覺或緣覺乘）斷除習氣，菩薩（Bodhisattva，發願要救度一切眾生的修行者）見思惑和習氣都斷除。破除迷惑雖然不同，但證得的果位都是同一的真空涅槃（Nirvana，佛教術語，指脫離輪迴后的境界），法無我（Dharmanairatmya，佛教術語，指一切法無自性）等。這裡說的是大乘的修行者，證得法無我，迷惑和智慧平等，束縛和解脫不二，這就是遠離的大解脫。下面的譬如是比喻二乘沒有斷除智障，被空相的風所漂盪，就像浮木在海上被波浪所轉動。雖然斷除了見思惑，但沒有斷除根本無明（Avidya，佛教術語，指對事物真相的無知），所以說還殘留著習氣煩惱和愚昧。余習指的就是無明。貪戀三昧（Samadhi，佛教術語，指精神集中和統一的狀態）的快樂，安住在無漏界（Anasrava-dhatu，佛教術語，指沒有煩惱和業力的境界）。沒有究竟的進取，也不會退還。得到諸種三昧之身，乃至經歷劫數也不會覺醒。譬如昏醉的人，酒醒之後才會覺醒。他們覺醒佛法也是這樣，得到佛的無上身。二乘脫離了分段生死的痛苦，得到真空涅槃的快樂，沉溺於其中而沒有進取。然而也不會退轉成為凡夫。這種三昧之身是墮入了無為坑。乃至經歷劫數也不會覺醒。譬如世人醉酒昏亂，完全沒有知覺，直到酒醒之後才會覺醒。這比喻二乘根機轉變，心意回轉，覺悟到法無我，證得究竟的正智，所以說得到佛的無上身。《楞伽阿跋多羅寶經註解》卷第二(下) 大正藏第 39 冊 No. 1789 《楞伽阿跋多羅寶經註解》《楞伽阿跋多羅寶經註解》卷第三(上) 宋求那跋多羅（Gunabhadra）奉詔譯大明天界善世禪寺住持(臣)僧(宗泐)，演福講寺住持(臣)僧(如玘)

【English Translation】 English version Afflictions, wisdom, and the like, are far away for those who are liberated. Like a floating log in the sea, constantly turning with the waves. Sravakas (Sravaka, Hearers, disciples of Hinayana Buddhism) and fools are also like this, drifting with the wind (of emptiness of the Two Vehicles). They arise (eliminate) afflictions, but residual habitual afflictions and ignorance remain. This verse above speaks of the Three Vehicles. The three kinds of liberation refer to the fruits attained by the Three Vehicles. Namely, Sravakas sever the afflictions of views and emotions, Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) sever habitual tendencies, and Bodhisattvas (Bodhisattva, beings who vow to save all sentient beings) sever both afflictions of views and emotions and habitual tendencies. Although the breaking of delusion is different, the fruit attained is the same True Emptiness Nirvana (Nirvana, the state of liberation from the cycle of rebirth), Dharma-nairatmya (Dharmanairatmya, the selflessness of phenomena), and so on. This speaks of practitioners of the Mahayana, attaining Dharma-nairatmya, afflictions and wisdom being equal, bondage and liberation being non-dual, this is the great liberation of being far away. The 'like' below is a metaphor for the Two Vehicles not severing the wisdom-obscurations, drifting with the wind of emptiness, like a floating log in the sea being turned by the waves. Although they have severed the afflictions of views and emotions, they have not severed fundamental ignorance (Avidya, ignorance of the true nature of things), therefore it is said that residual habitual afflictions and ignorance remain. Residual habits refer to ignorance. Attached to the bliss of Samadhi (Samadhi, a state of mental concentration and unification), dwelling in the Anasrava-dhatu (Anasrava-dhatu, the realm without outflows, free from afflictions and karma). There is no ultimate progress, nor is there regression. Attaining the body of various Samadhis, even for kalpas (kalpas, eons) they are not awakened. Like a drunken person, awakening only after the alcohol wears off. Their awakening to the Dharma is also like this, attaining the unsurpassed body of the Buddha. The Two Vehicles escape the suffering of segmented birth and death, attain the bliss of True Emptiness Nirvana, indulging in it without progress. However, they also do not regress to become ordinary beings. This body of Samadhi falls into the pit of non-action. Even for kalpas they are not awakened. Like a worldly person being drunk and confused, completely without awareness, only awakening after the alcohol wears off. This is a metaphor for the transformation of the faculties of the Two Vehicles, the turning of their minds, awakening to Dharma-nairatmya, attaining ultimate right wisdom, therefore it is said that they attain the unsurpassed body of the Buddha. Annotation of the Lankavatara Sutra, Volume 2 (Part 2) Taisho Tripitaka Volume 39 No. 1789 Annotation of the Lankavatara Sutra Annotation of the Lankavatara Sutra, Volume 3 (Part 1) Translated by Gunabhadra (Gunabhadra) of the Song Dynasty under Imperial Decree Abbot (Minister) Monk (Zongle) of the Daming Tianjie Shanshi Chan Monastery, Abbot (Minister) Monk (Ruqi) of the Yanfu Lecture Monastery

奉　詔同注

一切佛語心品第三

爾時世尊。告大慧菩薩摩訶薩言。意生身份別通相。我今當說。諦聽諦聽。善思念之。大慧白佛言。善哉世尊。唯然受教。佛告大慧。有三種意生身。云何為三。所謂三昧樂正受意生身。覺法自性性意生身。種類俱生無行作意生身。修行者。了知初地上上增進相。得三種身　三種意生身。乃通教菩薩。自行化他之道。為菩薩者不可不知。故如來不待問而告之。初列三名而後徴釋。

大慧。云何三昧樂正受意生身。謂第三第四第五地三昧樂正受。故種種自心寂靜安住心海起浪識相不生。知自心現境界性非性。是名三昧樂正受意生身　言三昧樂正受意生身者。此菩薩從三地至四地斷見惑。從五地至七地斷思惑。得真空三昧之樂三昧翻正受。言三昧又言正受。華梵兼舉耳。意生身者。謂作意成真空法性身也。種種自心等。謂菩薩證空。不同二乘心生味著為相風所動。故曰安住心海。又不同凡夫起六識波浪。蓋了一切境界唯自心現皆無自性。是為初章生身。此自行也。

大慧。云何覺法自性性意生身。謂第八地觀察覺瞭如幻等法悉無所有。身心轉變得如幻三昧及餘三昧門無量相力自在明。如妙華莊嚴。迅疾如意猶如幻夢水月映象。非造非所造如造所造。一切色種種支

分具足莊嚴。隨入一切佛剎大眾。通達自性法故。是名覺法自性性意生身　此言菩薩入第八地。覺了諸法如幻皆無有相。身心轉變無礙。住如幻諸三昧門。普入佛剎神通自在。如妙華之莊嚴也。迅疾下言如意如幻等者。皆言化身速疾之無礙也。非造非所造者。謂化身色相不同四大實造。如造所造者。謂此色相與造相似。如此幻造色相。具足福慧莊嚴垂形剎土。達此諸法唯我自性之性。是為自性性意生身。此化他也。

大慧。云何種類俱生無行作意生身。所謂覺一切佛法緣自得樂相。是名種類俱生無行作意生身。大慧。于彼三種身相。觀察覺了應當修學　初則從生死假入涅槃空。次則從涅槃空入建立假。猶是二邊。今入中道。所謂覺一切佛法等。言菩薩從八地已去。接入迴向位中。了達諸佛自證法相即我自心。故云自得樂相也。言種類俱生者。輔行雲。了佛證法即入中道屬佛種類。或謂千種萬類非也自既入中。所化之機亦成佛之種類。故云俱生。至此位中智轉行融名無行作。未入證道但名意生。是為第三意生相也。此三種身相。乃約位次別明。第二卷中言。譬如意去速疾。約處愿二義釋者。是通釋也。誡勸修學如文可見。

爾時世尊欲重宣此義。而說偈言。

非我乘大乘　　非說亦非字　非諦非解脫

【現代漢語翻譯】現代漢語譯本：具足莊嚴，隨之進入一切佛剎（Buddhakṣetra，佛的國土）大眾之中，通達自性之法，因此被稱為覺法自性性意生身。這指的是菩薩進入第八地（不動地）時，覺悟到一切諸法如幻象般皆無有實相，身心轉變無有障礙，安住于如幻的各種三昧（Samādhi，禪定）之門，普遍進入各個佛剎，神通自在，如同妙華的莊嚴。『迅疾』等詞，如『如意』、『如幻』等，都是指化身迅速且無有障礙。『非造非所造』，指的是化身之色相併非由四大（地、水、火、風）真實構成。『如造所造』，指的是此色相與真實所造之物相似。如此幻化所造的色相，具足福慧莊嚴，垂跡于各個剎土。通達這些諸法唯是我的自性之性，這就是自性性意生身，這是化度他人的方式。大慧（Mahāmati，菩薩名）。什麼是種類俱生無行作意生身？所謂覺悟一切佛法，因緣于自身而獲得快樂之相，這被稱為種類俱生無行作意生身。大慧，對於這三種身相，觀察覺悟后應當修學。最初是從生死假象進入涅槃（Nirvāṇa，寂滅）空性，其次是從涅槃空性進入建立假象，這仍然是二邊。現在進入中道，也就是覺悟一切佛法等。指的是菩薩從第八地之後，進入迴向位中，了達諸佛自證的法相即是我的自心，所以說『自得樂相』。『種類俱生』，輔行中說，了悟佛所證之法即是進入中道，屬於佛的種類。或者說不是指千種萬類。自己既然進入中道，所化度的眾生也成為佛的種類，所以說『俱生』。到達這個位次，智慧運轉，行持融合，稱為『無行作』。未進入證道，只能稱為『意生』，這是第三種意生相。這三種身相，是按照位次分別說明。第二卷中說，譬如意念去得迅速，按照處和愿兩種意義解釋，這是通用的解釋。誡勸修學，如經文所見。爾時，世尊想要再次宣說這個意義，於是說了偈語：非我乘大乘，非說亦非字，非諦非解脫。

【English Translation】 English version: Endowed with complete adornments, entering into the assembly of all Buddha-lands (Buddhakṣetra, Buddha's field), understanding the Dharma of self-nature, therefore it is called the Self-Nature Mind-Made Body of Awakening to the Dharma. This refers to when a Bodhisattva enters the Eighth Ground (Immovable Ground), realizing that all Dharmas are like illusions, without any real form, the transformation of body and mind is unimpeded, abiding in the various Samadhi (Samādhi, meditative absorption) gates like illusions, universally entering all Buddha-lands, with supernatural powers and freedom, like the adornment of wonderful flowers. 『Swiftly』 and other words, such as 『as desired』, 『as illusion』, all refer to the swiftness and unimpededness of the manifested body. 『Neither created nor what is created』 refers to the fact that the form of the manifested body is not truly composed of the four great elements (earth, water, fire, wind). 『Like what is created』 refers to the fact that this form is similar to what is truly created. Such a form created by illusion, endowed with the adornments of blessings and wisdom, manifests in various lands. Understanding that these Dharmas are only the nature of my own self-nature, this is the Self-Nature Mind-Made Body, this is the way to transform others. Mahāmati (Mahāmati, name of a Bodhisattva), what is the Co-arisen Without Effort Mind-Made Body of the Same Kind? It is called the Co-arisen Without Effort Mind-Made Body of the Same Kind when one awakens to all Buddha-Dharmas, and obtains the aspect of joy from one's own causes and conditions. Mahāmati, regarding these three kinds of bodies, one should observe, awaken, and then study. Initially, one enters Nirvana (Nirvāṇa, extinction) emptiness from the false appearance of birth and death, and then one enters the establishment of false appearances from Nirvana emptiness, which are still two extremes. Now entering the Middle Way, which is awakening to all Buddha-Dharmas, etc. This refers to the Bodhisattva entering the stage of dedication after the Eighth Ground, understanding that the Dharma-aspects self-realized by all Buddhas are my own mind, therefore it is said 『obtaining the aspect of joy from oneself』. 『Co-arisen of the same kind』, the supplementary commentary says, understanding the Dharma realized by the Buddha is entering the Middle Way, belonging to the kind of Buddha. Or it does not refer to thousands of kinds. Since one has entered the Middle Way, the beings to be transformed also become the kind of Buddha, therefore it is said 『co-arisen』. Reaching this stage, the wisdom turns, and the practice merges, called 『without effort』. Before entering the path of realization, it can only be called 『mind-made』, this is the third kind of mind-made aspect. These three kinds of bodies are explained separately according to the stages. In the second chapter, it says, for example, the mind goes swiftly, explained according to the two meanings of place and vow, this is a general explanation. The exhortation to study can be seen in the text. At that time, the World Honored One wanted to proclaim this meaning again, and then spoke the verse: Not I ride the Great Vehicle, not speaking nor words, not truth nor liberation.

非無有境界　然乘摩訶衍　　三摩提自在　種種意生身　　自在華莊嚴

偈初四句。約如來自證離相故。皆以非言之。謂雖是大乘以離相故。是無乘可乘。蓋離諸名相無證無得。而亦非無境界可示。然乘摩訶衍者。乘即能乘。摩訶衍即所乘之法。乃指三種意生身。是大乘之法也。三摩提者。即初意生身也。種種意生者。超頌種類俱生身也。華莊嚴者。頌第二意生身也。

爾時大慧菩薩摩訶薩白佛言。世尊。如世尊說。若男子女人。行五無間業。不入無擇地獄。世尊。云何男子女人行五無間業不入無擇地獄。佛告大慧。諦聽諦聽。善思念之。當爲汝說。大慧白佛言。善哉世尊。唯然受教。佛告大慧。云何五無間業。所謂殺父母及害羅漢破壞眾僧噁心出佛身血　五無間業惡逆之極者。凡作是業必受無間地獄之報。如來有時說言。亦有行五無間業不入無擇獄者。無擇即無間也。大慧未達於是問佛。答中先據事列名。次約法徴釋。名雖從逆法實惟順。義見下文。

大慧。云何眾生母。謂愛更受生。貪喜俱如緣母立。無明為父生入處聚落。斷二根本名害父母　貪愛母無明父。即十二因緣中。現在之愛更從受生。與未來貪喜俱。皆有生義如母養育。立即生也。由無明貪愛。生六入十二處等聚落。若斷此

【現代漢語翻譯】現代漢語譯本　　『非無有境界』　　『然乘摩訶衍（大乘）　　三摩提（禪定）自在』　　『種種意生身　　自在華莊嚴』

偈頌開頭的四句，是依據如來（Tathagata）自證離相的緣故，都用『非』字來說明。意思是說，雖然是大乘（Mahayana），因為離相的緣故，是沒有乘可乘的。大概是遠離一切名相，沒有證悟，沒有獲得。但也並非沒有境界可以顯示。『然乘摩訶衍』，『乘』就是能乘，『摩訶衍』就是所乘之法，是指三種意生身（Manomayakaya），是大乘之法。『三摩提』，就是初意生身。『種種意生』，超過偈頌的種類俱生身。『華莊嚴』，讚頌第二意生身。

這時，大慧（Mahamati）菩薩摩訶薩（Bodhisattva-Mahasattva）對佛說：『世尊（Bhagavan），如世尊所說，如果男子女人，行五無間業（Panca anantarya），不入無擇地獄（Avici hell）。世尊，為什麼男子女人行五無間業不入無擇地獄？』佛告訴大慧：『仔細聽，仔細聽，好好思考，我會為你解說。』大慧對佛說：『很好，世尊，我願意接受教誨。』佛告訴大慧：『什麼是五無間業？就是殺父母，以及殺害阿羅漢（Arhat），破壞僧團（Sangha），惡意使佛（Buddha）身出血。』五無間業是罪惡到了極點的事情，凡是造作這種罪業必定會受到無間地獄的報應。如來（Tathagata）有時說，也有行五無間業而不入無擇地獄的人。無擇就是無間。大慧不明白，所以問佛。回答中先根據事情列出名稱，其次根據法理來解釋。名稱雖然是從違逆的角度來說，但法理實際上是順應的，意義在下文可見。

『大慧，什麼是眾生的母親？就是愛，不斷地接受新的生命。貪和喜悅都像母親一樣建立緣分。無明（Avidya）是父親，產生進入之處和聚落。斷絕這兩種根本就叫做殺害父母。』貪愛是母親，無明是父親，這就是十二因緣（Dvadasanga）中，現在的愛不斷地接受新的生命，與未來的貪和喜悅一起，都有產生生命的意義，像母親養育一樣，立即產生。由於無明和貪愛，產生六入（Sadayatana）、十二處（Dvadasayatana）等聚落。如果斷絕這些

【English Translation】 English version 　　'Not without a realm.' 　　'Yet riding the Mahayana (Great Vehicle), Samadhi (Concentration) is自在(self-mastery/at ease).' 　　'Various Manomayakaya (mind-made bodies), adorned with自在(self-mastery/at ease) flowers.'

The first four lines of the verse, based on the Tathagata's (Thus Come One) self-realization of離相(freedom from characteristics), all use the word 'not' to explain. It means that although it is Mahayana (Great Vehicle), because of freedom from characteristics, there is no vehicle to ride. It probably means being away from all names and forms, without realization, without attainment. But it is not that there is no realm to show. 'Yet riding the Mahayana,' 'riding' is the ability to ride, 'Mahayana' is the Dharma (law/teachings) that is ridden, referring to the three kinds of Manomayakaya (mind-made bodies), which is the Dharma of Mahayana. 'Samadhi' is the first Manomayakaya. 'Various Manomayakaya,' surpassing the kinds of Sahaja-kaya (co-emergent body) in the verse. 'Adorned with flowers,' praising the second Manomayakaya.

At this time, Mahamati (Great Wisdom) Bodhisattva-Mahasattva (Great Being Bodhisattva) said to the Buddha (Awakened One): 'Bhagavan (World Honored One), as the Bhagavan said, if a man or woman commits the five Panca anantarya (unpardonable sins), they will not enter Avici hell (Hell of incessant suffering). Bhagavan, why do men and women who commit the five Panca anantarya not enter Avici hell?' The Buddha told Mahamati: 'Listen carefully, listen carefully, think well, and I will explain it to you.' Mahamati said to the Buddha: 'Very good, Bhagavan, I am willing to receive your teachings.' The Buddha told Mahamati: 'What are the five Panca anantarya? They are killing one's parents, killing an Arhat (Worthy One), destroying the Sangha (community), and maliciously causing a Buddha (Awakened One) to bleed.' The five Panca anantarya are extremely evil deeds. Whoever commits these deeds will surely receive the retribution of Avici hell. The Tathagata sometimes says that there are also those who commit the five Panca anantarya but do not enter Avici hell. Avici means without interruption. Mahamati did not understand, so he asked the Buddha. The answer first lists the names according to the events, and then explains them according to the Dharma. Although the names are from the perspective of opposition, the Dharma is actually in accordance with it, and the meaning can be seen in the following text.

'Mahamati, what is the mother of sentient beings? It is love, constantly receiving new life. Greed and joy are like mothers establishing conditions. Avidya (ignorance) is the father, producing the places of entry and settlements. Cutting off these two roots is called killing one's parents.' Greed and love are the mother, and ignorance is the father. This is in the Dvadasanga (Twelve Nidanas), the present love constantly receiving new life, together with future greed and joy, all have the meaning of producing life, like a mother nurturing, immediately producing. Due to ignorance and greed, the six Sadayatana (sense bases), twelve Dvadasayatana (sense spheres), and other settlements are produced. If these are cut off

貪愛無明根本。即害父母義也。

彼諸使不現。如鼠毒發諸法。究竟斷彼名害羅漢　彼諸使不現者。謂羅漢已斷正使未斷習氣。如鼠嚙人瘡雖愈遇雷復發。喻羅漢習氣雖則不現忽遇相風搖動如迦葉聞琴起舞是也。諸法即不染污無知之法。若能究竟斷之即害羅漢義也。

云何破僧。謂異相諸陰和合積聚。究竟斷彼名為破僧　和合名僧故。以五陰和合言之。異相即色受想行識也。積聚即五陰積聚生死也。若能斷之即破僧義也。

大慧。不覺外自共相自心現量。七識身以三解脫無漏惡想。究竟斷彼七種識佛。名為噁心出佛身血。若男子女人。行此無間事者。名五無間。亦名無間等　不學外自共相者。謂不知諸法自相共相是自心現量。乃由迷於八識唯存七識。指七識妄覺而為佛義。非三解脫無漏之行莫能斷之。無漏本善而言惡者。亦順殺害義。能發此心究境斷除七識之佛即出佛身血義也。入楞伽云。斷彼八識身佛者。以九識為佛識。八識為菩薩識。以其體屬無明。此內五無間也。自若男子下總結。

複次大慧。有外無間。今當演說。汝及余菩薩摩訶薩。聞是義已。于未來世不墮愚癡。云何五無間。謂先所說無間。若行此者。於三解脫一一不得無間等法。除此已餘化神力現無間等。謂聲聞化神力菩薩化

【現代漢語翻譯】現代漢語譯本：貪愛和無明是根本。這就是傷害父母的意義。（貪愛：desire and attachment；無明：ignorance）

那些煩惱不再顯現，就像老鼠咬傷后毒性發作一樣。徹底斷除這些煩惱，就叫做『害阿羅漢』。（阿羅漢：arhat, enlightened being）那些煩惱不再顯現，指的是阿羅漢已經斷除了正使，但還沒有斷除習氣。就像老鼠咬了人，瘡雖然癒合了，但遇到雷聲又會復發。比喻阿羅漢的習氣雖然不顯現，但忽然遇到相應的因緣就會動搖，就像迦葉（Kasyapa）聽到琴聲起舞一樣。『諸法』指不染污的無知之法。如果能夠徹底斷除這些，就是『害阿羅漢』的意義。

什麼是破僧？（僧：Sangha, monastic community）指的是不同表象的諸陰（五蘊）和合積聚。徹底斷除這些，就叫做『破僧』。和合稱為僧，所以用五陰和合來說明。『異相』指的是色、受、想、行、識。『積聚』指的是五陰積聚生死。如果能夠斷除這些，就是『破僧』的意義。

大慧（Mahamati），不覺知外境、自相、共相是自心現量，以七識身（seven consciousnesses）用三種解脫（three liberations）的無漏惡想，徹底斷除這七種識佛，就叫做『噁心出佛身血』。如果男子女人，行此無間事者，就叫做五無間（five unpardonable sins），也叫做無間等。（無間：Avici hell）不覺知外境、自相、共相，指的是不知道諸法的自相、共相是自心現量。乃是因為迷惑於八識（eight consciousnesses），只存在七識。指七識的妄覺而認為是佛的意義。非用三種解脫無漏之行不能斷除。無漏本是善，而說成惡，也是順應殺害的意義。能夠發起這種心，究竟斷除七識之佛，就是『出佛身血』的意義。《入楞伽經》（Lankavatara Sutra）說，斷除八識身佛，是因為以九識為佛識，八識為菩薩識，因為它的本體屬於無明。這是內五無間。『自若男子下』是總結。

再次，大慧，有外五無間，現在應當演說。你和其餘的菩薩摩訶薩（Bodhisattva-Mahasattva），聽了這些道理后，在未來世不會墮入愚癡。什麼是五無間？指的是先前所說的無間。如果行這些事，對於三種解脫，一一都不能得到無間等法。除了這些以外，化神力（supernatural power）顯現無間等。指的是聲聞（Sravaka）化神力、菩薩化神力。

【English Translation】 English version: Attachment and ignorance are the root. This is the meaning of harming parents.

Those afflictions no longer appear, like the poison erupting from a rat bite. Completely cutting off those afflictions is called 'harming an Arhat.' Those afflictions not appearing refers to an Arhat who has cut off the fundamental afflictions but has not yet cut off the habitual tendencies. It's like a person bitten by a rat, the wound heals, but when encountering thunder, it flares up again. This is analogous to an Arhat's habitual tendencies, though not apparent, suddenly being stirred by corresponding conditions, like Kasyapa dancing upon hearing the lute. 'All dharmas' refers to undefiled, ignorant dharmas. If one can completely cut these off, that is the meaning of 'harming an Arhat.'

What is destroying the Sangha? It refers to the aggregation and accumulation of the skandhas (five aggregates) with different appearances. Completely cutting these off is called 'destroying the Sangha.' Harmony is called Sangha, so it is explained using the aggregation of the five skandhas. 'Different appearances' refers to form, feeling, perception, volition, and consciousness. 'Accumulation' refers to the accumulation of the five skandhas, leading to birth and death. If one can cut these off, that is the meaning of 'destroying the Sangha.'

Mahamati, not being aware that external objects, self-characteristics, and common characteristics are manifestations of one's own mind, using the seven consciousnesses with the undefiled evil thought of the three liberations, completely cutting off these seven kinds of consciousness-Buddhas is called 'evil mind shedding the blood of a Buddha.' If a man or woman commits these unpardonable acts, they are called the five unpardonable sins, also called Avici hell. Not being aware of external objects, self-characteristics, and common characteristics means not knowing that the self-characteristics and common characteristics of all dharmas are manifestations of one's own mind. It is because of being deluded by the eight consciousnesses, only the seven consciousnesses exist. Pointing to the false awareness of the seven consciousnesses and considering it the meaning of Buddha. It cannot be cut off without the undefiled practice of the three liberations. Undefiled is originally good, but calling it evil is also in accordance with the meaning of killing. Being able to generate this mind and completely cut off the Buddha of the seven consciousnesses is the meaning of 'shedding the blood of a Buddha.' The Lankavatara Sutra says that cutting off the Buddha of the eight consciousnesses is because the ninth consciousness is considered the Buddha-consciousness, and the eighth consciousness is considered the Bodhisattva-consciousness, because its essence belongs to ignorance. This is the inner five unpardonable sins. 'From if a man' below is a summary.

Furthermore, Mahamati, there are outer five unpardonable sins, which I shall now explain. You and the other Bodhisattva-Mahasattvas, after hearing these principles, will not fall into ignorance in future lives. What are the five unpardonable sins? It refers to the unpardonable sins mentioned earlier. If one commits these acts, one cannot attain the unpardonable dharmas of the three liberations. Apart from these, the manifestation of supernatural power reveals unpardonable sins. This refers to the supernatural power of Sravakas and the supernatural power of Bodhisattvas.

神力如來化神力。為余作無間罪者除疑悔過。為勸發故。神力變化現無間等。無有一向作無間事不得無間等。除覺自心現量離身財妄想離我我所攝受或時遇善知識解脫余趣相續妄想　外無間者。外以對內。蓋指前五無間為內也。以實造無間之業為外也。上說行五無間得證聖智。恐人謂實造無間之因亦不受惡報。故又說此。若聞外五無間事業報不差。則不生疑惑。故云不墮愚癡。言先所說者。謂于余教中曾說無間。若作此無間業者。必墮阿鼻。豈得三種解脫無間等法耶。除此已下。言權造者。權必引實。入楞伽云。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。所謂行於非道通達佛道。如調達阿阇世王等是也。無有下。言無有實造而不受無間報者。然實造者。未必永不得三解脫法。故曰除覺自心現量等。言若能了諸法唯心。內不見身。外不見財。離人法執。或於來世余趣受生。遇善知識離分別過皆得解脫。

爾時世尊欲重宣此義。而說偈言。

貪愛名為母　　無明則為父　覺境識為佛　　諸使為羅漢　陰集名為僧　　無間次第斷　謂是五無間　　不入無擇獄

此頌上內五無間也。

爾時大慧菩薩復白佛言。世尊。惟愿為說佛之知覺。世尊。何等是佛之知覺

【現代漢語翻譯】現代漢語譯本神力如來（Tathagata of miraculous power）變化出神力，為那些因造作無間罪（five unpardonable sins）而心生疑悔的人消除疑慮，勸勉他們改過自新。爲了勸導啓發，神力變化顯現出無間等（similar to the unpardonable sins）的景象。並非所有造作無間罪業的人都不能獲得無間等（similar to the unpardonable sins）的解脫，除非他們覺悟到一切唯心所現，遠離對身和財的妄想，不再執著于『我』和『我所』的觀念，或者在未來的輪迴中遇到善知識，從而解脫于其他趣向的相續妄想。『外無間』是相對於『內』而言的，這裡所說的『內』，大概是指前面所說的五種內無間罪。而『外』是指實際造作的無間罪業。前面說修行五種內無間罪可以證得聖智，恐怕有人認為實際造作無間罪業的人也不會受到惡報，所以又說了這些。如果聽聞外在的五種無間罪業的果報不會有差錯，就不會產生疑惑，所以說不會墮入愚癡。所說的『先前所說』，是指在其他的教法中曾經說過造作無間罪業的人必定會墮入阿鼻地獄（Avici Hell），怎麼能得到三種解脫無間等（similar to the unpardonable sins）的法呢？『除非此已下』，說的是權巧方便的造作。權巧方便必定會引向真實。入楞伽經（Lankavatara Sutra）中說，見到有人造作無間罪業，爲了勸導啓發他們改過自新，就以神通力示現出與他們相同的情景，隨即他們就懺悔改過，證得解脫。這就是所謂的行於非道，通達佛道，就像提婆達多（Devadatta）、阿阇世王（Ajatasattu）等人一樣。『無有下』，說的是沒有實際造作無間罪業而不受無間果報的人。然而，實際造作罪業的人，未必永遠不能得到三種解脫之法，所以說『除非覺悟自心現量等』。也就是說，如果能夠明瞭一切諸法唯心所現，內不見身，外不見財，遠離人法二執，或者在來世的其他趣向中受生，遇到善知識，遠離分別的過失，都能得到解脫。這時，世尊爲了再次宣說這個道理，就說了以下偈頌：貪愛名為母，無明則為父，覺境識為佛，諸使為羅漢，陰集名為僧，無間次第斷，謂是五無間，不入無擇獄。這首偈頌說的是上面的五種內無間罪。這時，大慧菩薩（Mahamati Bodhisattva）又對佛說：『世尊，希望您能為我們講說佛的知覺。世尊，什麼是佛的知覺呢？』

【English Translation】 English version The Tathagata of miraculous power transforms miraculous power to dispel doubts and regrets for those who commit the five unpardonable sins, and to encourage them to repent. For the sake of encouragement, the miraculous power manifests scenes similar to the unpardonable sins. Not all who commit the five unpardonable sins are unable to attain liberation similar to the unpardonable sins, unless they realize that everything is a manifestation of the mind, abandon delusions about the body and wealth, no longer cling to the concepts of 'self' and 'what belongs to self,' or encounter a virtuous teacher in future rebirths, thereby liberating themselves from the continuous delusions of other destinies. 'External unpardonable sins' are relative to 'internal' ones. The 'internal' here probably refers to the five internal unpardonable sins mentioned earlier. 'External' refers to the actual commission of unpardonable sins. It was said earlier that practicing the five internal unpardonable sins can lead to the attainment of sacred wisdom. Fearing that people might think that those who actually commit unpardonable sins will not receive evil retribution, these words are added. If one hears that the consequences of the external five unpardonable sins are not mistaken, one will not have doubts and will not fall into ignorance. 'What was said earlier' refers to what was said in other teachings that those who commit unpardonable sins will surely fall into Avici Hell. How can they attain the three kinds of liberation similar to the unpardonable sins? 'Unless from this below' refers to skillful means of creation. Skillful means will surely lead to reality. The Lankavatara Sutra says that seeing someone committing unpardonable sins, in order to encourage them to repent, one uses miraculous powers to show the same situation. Immediately, they repent and attain liberation. This is what is called walking on a non-path to reach the Buddha path, like Devadatta and King Ajatasattu. 'No one below' means that there is no one who actually commits unpardonable sins and does not receive the retribution of unpardonable sins. However, those who actually commit sins may not be forever unable to attain the three kinds of liberation, so it is said 'unless they realize the present measure of their own mind, etc.' That is, if one can understand that all dharmas are manifestations of the mind, not seeing the body internally, not seeing wealth externally, abandoning the two attachments to self and dharma, or being reborn in other destinies in future lives, encountering virtuous teachers, and abandoning the faults of discrimination, they can all attain liberation. At this time, the World Honored One, wishing to proclaim this meaning again, spoke the following verse: Greed and love are called mother, ignorance is the father, the consciousness of the perceived realm is the Buddha, the afflictions are the Arhats, the aggregation of the skandhas is the Sangha, the unpardonable sins are severed in sequence, these are called the five unpardonable sins, and one does not enter the Avici Hell. This verse speaks of the five internal unpardonable sins mentioned above. At this time, Mahamati Bodhisattva again said to the Buddha: 'World Honored One, I hope you can explain to us the Buddha's awareness. World Honored One, what is the Buddha's awareness?'

。佛告大慧。覺人法無我。了知二障。離二種死。斷二煩惱。是名佛之知覺。聲聞緣覺得此法者。亦名為佛。以是因緣故我說一乘。爾時世尊欲重宣此義。而說偈言。

善知二無我　　二障煩惱斷　永離二種死　　是名佛知覺

向言一乘覺道。其說猶略。而未常言所知所覺者何法。於是復申此請。佛乃告之。了二無我是為覺。了二障是為知。究論人法生佛平等本無二執。所謂真如界內絕生佛之假名。此無人執也。平等性中無自他之形相。此無法執也。眾生迷之成二我執。如來覺了本性。二執皆空。故云無我也。二障者。惑障智障也。即上二執為惑二空為智。既以二空空其二執。是無惑障。能空之智亦泯。是無智障。二障乃生死之因。因滅故果滅。故云離二種死。二死者分段變易之死也。二煩惱者。謂通別二惑也。此二惑累至於極果方能斷盡。如是了達名為佛之知覺。二乘雖小若能迴心向大。如佛覺知是佛而已。故云亦名為佛。所以說一乘者此也。重頌可見。

爾時大慧菩薩白佛言。世尊。何故世尊于大眾中唱如是言。我是過去一切佛。及種種受生。我爾時作曼陀轉輪聖王六牙大象及鸚鵡鳥釋提桓因善眼仙人。如是等百千生經說　三世諸佛道無不同。而覺知前後。不無有去來今之異。云何世尊言。我

【現代漢語翻譯】現代漢語譯本：佛陀告訴大慧：『覺悟人無我和法無我，了知二障（煩惱障和所知障），脫離二種死（分段生死和變易生死），斷除二種煩惱（見思煩惱和塵沙煩惱），這叫做佛的知覺。聲聞和緣覺如果覺悟到這種法，也可以稱為佛。因為這個因緣，所以我說一乘（唯一佛乘）。』當時，世尊爲了再次宣說這個意義，而說了偈語：『善於了知二無我，二障煩惱斷除盡，永遠脫離二種死，這叫做佛的知覺。』前面所說的一乘覺道，其說法還比較簡略，而沒有常說所知所覺的是什麼法。因此再次申明這個請求，佛陀才告訴他。了悟二無我是覺悟，了悟二障是知。歸根結底，人法、眾生和佛本來平等，沒有二的執著。所謂在真如的境界內，沒有眾生和佛的假名，這是沒有人執著。在平等性中，沒有自己和他人的形象，這是沒有法執著。眾生迷惑於此，形成人我和法我的執著。如來覺悟了本性，兩種執著都空了，所以說無我。二障，是惑障和智障。就是上面的兩種執著是惑，兩種空是智。既然用兩種空來空掉兩種執著，就沒有惑障。能空的智慧也泯滅了，就沒有智障。二障是生死的因，因滅了所以果滅，所以說脫離二種死。二死，是分段生死和變易生死。二煩惱，是指通惑和別惑。這兩種惑的積累，要到最高的果位才能斷盡。像這樣了達，叫做佛的知覺。二乘雖然小，如果能迴心向大乘，像佛一樣覺知，就是佛了。所以說也可以稱為佛。這就是說一乘的原因。重頌可以參考。當時，大慧菩薩對佛說：『世尊，為什麼世尊在大眾中這樣說：我是過去一切佛，以及種種的受生。我那時作曼陀轉輪聖王、六牙大象以及鸚鵡鳥、釋提桓因（帝釋天）和善眼仙人。像這樣等百千生的經歷中說，三世諸佛的道沒有不同，而覺知有前後，不是沒有過去、現在、未來的差異。為什麼世尊說，我……』

【English Translation】 English version: The Buddha said to Mahamati: 'To awaken to the absence of self in persons and the absence of self in things (Dharma), to understand the two hindrances (klesavarana and jneyavarana), to be separated from the two kinds of death (punarbhava and parinirvana), and to cut off the two afflictions (klesha), this is called the knowledge and awareness of the Buddha. Those who, as Sravakas and Pratyekabuddhas, awaken to this Dharma, are also called Buddhas. It is because of this cause and condition that I speak of the One Vehicle (Ekayana).' At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'Well knowing the two no-selves, the two hindrances and afflictions are cut off, forever separated from the two kinds of death, this is called the knowledge and awareness of the Buddha.' The previous statement about the One Vehicle of enlightenment was somewhat brief, and it did not explicitly state what Dharma is known and awakened to. Therefore, this request is reiterated, and the Buddha then tells him. To understand the two no-selves is to awaken, to understand the two hindrances is to know. Ultimately, persons and things, sentient beings and Buddhas are inherently equal, without the duality of attachment. So-called within the realm of Suchness (Tathata), there are no false names of sentient beings and Buddhas, this is the absence of self-attachment. Within equality, there are no forms of self and other, this is the absence of thing-attachment. Sentient beings are deluded by this, forming attachments to self and things. The Tathagata awakens to the inherent nature, and both attachments are empty, therefore it is said to be without self. The two hindrances are the hindrance of delusion (klesavarana) and the hindrance of knowledge (jneyavarana). That is, the above two attachments are delusion, and the two emptinesses are wisdom. Since the two attachments are emptied by the two emptinesses, there is no hindrance of delusion. The wisdom that can empty is also extinguished, so there is no hindrance of knowledge. The two hindrances are the cause of birth and death, and when the cause is extinguished, the effect is extinguished, so it is said to be separated from the two kinds of death. The two deaths are the death of transformation (parinirvana) and the death of rebirth (punarbhava). The two afflictions refer to the general and specific delusions. The accumulation of these two delusions can only be completely cut off at the highest fruit. Such understanding is called the knowledge and awareness of the Buddha. Although the Two Vehicles are small, if they can turn their minds towards the Great Vehicle, like the Buddha's knowledge and awareness, they are Buddhas. Therefore, it is said that they can also be called Buddhas. This is why the One Vehicle is spoken of. The restatement can be referred to. At that time, Mahamati Bodhisattva said to the Buddha: 'World Honored One, why does the World Honored One say in the assembly: I am all the Buddhas of the past, and I have undergone various births. At that time, I was a Mandala Wheel-Turning Sage King, a six-tusked elephant, a parrot bird, Sakra Devendra (ruler of the devas), and a Good-Eyed Immortal. In such hundreds of thousands of lives, it is said that the paths of the Buddhas of the three times are not different, but there is a sequence of awakening, and there is no difference between the past, present, and future. Why does the World Honored One say, I...'

是過去一切佛。又曰種種受生則異其形。大慧。持此兩端。舉以為問。本生經云。如來過去曾種種受生。如作轉輪王及作釋提善眼大象鸚鵡等百千生。

佛告大慧。以四等故。如來應供等正覺于大眾中唱如是言。我爾時作拘留孫拘那含牟尼迦葉佛。云何四等。謂字等語等法等身等。是名四等。以四種等故。如來應供等正覺。于大眾中唱如是言　佛告以四等故。作拘留孫等佛。乃酬上我是過去諸佛之問。四等義見下文。

云何字等。若字稱我為佛。彼字亦稱一切諸佛。彼字自性無有差別。是名字等。云何語等。謂我六十四種梵音言語相生。彼諸如來應供等正覺亦如是。六十四種梵音言語相生。無增無減無有差別。迦陵頻伽梵音聲性。云何身等。諸我與諸佛法身及色身相好無有差別。除為調伏彼彼諸趣差別眾生故。示現種種差別色身。是名身等。云何法等。謂我及彼佛得三十七菩提分法。略說佛法無障礙智。是名四等。是故如來應供等正覺。于大眾中唱如是言。爾時世尊欲重宣此義。而說偈言。

迦葉拘留孫　　拘那含是我　以此四種等　　我為佛子說

四等者。字語身法四。皆平等也。字等者。謂我名佛。一切如來亦名為佛。佛名無別。是為字等也。語等者。謂我作六十四種梵音聲語。一切諸

【現代漢語翻譯】是過去一切佛。又說種種受生則異其形。大慧（菩薩名）。持此兩端，舉以為問。《本生經》云，如來（佛的稱號）過去曾種種受生，如作轉輪王（擁有統治世界的輪寶的國王）及作釋提（帝釋天）善眼大象鸚鵡等百千生。

佛告大慧，以四等故，如來應供（值得供養的人）等正覺（完全覺悟的人）于大眾中唱如是言：『我爾時作拘留孫（過去七佛之一）拘那含（過去七佛之一）牟尼（釋迦牟尼佛的稱號）迦葉佛（過去七佛之一）。』云何四等？謂字等、語等、法等、身等。是名四等。以四種等故，如來應供等正覺于大眾中唱如是言。佛告以四等故，作拘留孫等佛，乃酬上我是過去諸佛之問。四等義見下文。

云何字等？若字稱我為佛，彼字亦稱一切諸佛。彼字自性無有差別，是名字等。云何語等？謂我六十四種梵音言語相生，彼諸如來應供等正覺亦如是，六十四種梵音言語相生，無增無減無有差別，迦陵頻伽（一種美妙的鳥）梵音聲性。云何身等？諸我與諸佛法身（佛的真理之身）及色身（佛的化身）相好無有差別，除為調伏彼彼諸趣差別眾生故，示現種種差別色身，是名身等。云何法等？謂我及彼佛得三十七菩提分法（通往覺悟的三十七種修行方法），略說佛法無障礙智，是名四等。是故如來應供等正覺，于大眾中唱如是言。爾時世尊欲重宣此義，而說偈言：

迦葉拘留孫拘那含是我以此四種等我為佛子說

四等者，字語身法四，皆平等也。字等者，謂我名佛，一切如來亦名為佛，佛名無別，是為字等也。語等者，謂我作六十四種梵音聲語，一切諸

【English Translation】 Are all Buddhas of the past. It is also said that various births result in different forms. Mahamati (name of a Bodhisattva). Holding these two points, raise them as questions. The 'Jataka Tales' say that the Tathagata (title of a Buddha) in the past had various births, such as being a Chakravartin (a king who possesses the wheel jewel that rules the world), Shakra (ruler of the Devas), a kind-eyed elephant, a parrot, and hundreds of thousands of other lives.

The Buddha told Mahamati, 'Because of the four equalities, the Tathagata, Arhat (one who is worthy of offerings), Samyak-sambuddha (fully enlightened one) proclaims in the assembly, 'I was Krakucchanda (one of the past seven Buddhas), Kanakamuni (one of the past seven Buddhas), Muni (title of Shakyamuni Buddha), and Kashyapa Buddha (one of the past seven Buddhas) at that time.' What are the four equalities? They are equality of name, equality of speech, equality of Dharma, and equality of body. These are called the four equalities. Because of these four equalities, the Tathagata, Arhat, Samyak-sambuddha proclaims in the assembly.' The Buddha said that because of the four equalities, he became Buddhas such as Krakucchanda, answering the question of whether I am all the Buddhas of the past. The meaning of the four equalities will be explained below.

What is equality of name? If the name calls me Buddha, that name also calls all Buddhas. The nature of that name has no difference, this is equality of name. What is equality of speech? It means that I produce sixty-four kinds of Brahma-like sounds and languages, and all the Tathagatas, Arhats, Samyak-sambuddhas also produce sixty-four kinds of Brahma-like sounds and languages, without increase or decrease, without any difference, like the Kalavinka (a beautiful bird) Brahma-like sound nature. What is equality of body? There is no difference between my Dharmakaya (the body of truth of the Buddha) and Rupakaya (the manifested body of the Buddha) and the physical characteristics of all Buddhas, except that in order to tame the different sentient beings in various realms, I manifest various different Rupakayas, this is called equality of body. What is equality of Dharma? It means that I and those Buddhas attain the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment), briefly speaking, the unobstructed wisdom of the Buddhadharma, this is called the four equalities. Therefore, the Tathagata, Arhat, Samyak-sambuddha proclaims in the assembly. At that time, the World Honored One, wanting to reiterate this meaning, spoke in verse:

Kashyapa, Krakucchanda, Kanakamuni are me Because of these four equalities, I speak to the Buddha's disciples

The four equalities are the four of name, speech, body, and Dharma, all of which are equal. Equality of name means that I am called Buddha, and all Tathagatas are also called Buddha, the name of Buddha is not different, this is equality of name. Equality of speech means that I produce sixty-four kinds of Brahma-like sounds and languages, all

佛亦然。是名語等。密跡力士經第二。說佛聲有八轉。謂體業具為從屬於呼。是八轉聲各具八德。所謂調和聲柔軟聲諦了聲易解聲無錯謬聲無雌小聲廣大聲深遠聲。八八即成六十四種。頻伽即鳥名。其聲清雅超于眾鳥。故引以喻也。身等者。謂我與諸佛法報應化之身等無差別。雖機不等應跡或殊會其歸趣亦一而已。法等者謂所得道品之法。與諸佛無殊也。言無障礙智者。謂得是四等。則於一切佛法無所障礙。亦不迷於如來化跡同異也。

大慧復白佛言。如世尊所說。我從某夜得最正覺。乃至某夜入般涅槃。于其中間乃至不說一字。亦不已說當說不說是佛說。世尊如來應供等正覺。何因說言不說是佛說。佛告大慧。我因二法故作如是說。云何二法。謂緣自得法及本住法。是名二法。因此二法故。我如是說　示四等猶涉言詮。故復以始終不說一字之義為問。佛答以我因二法故。謂無法可說。是佛之說也。自得即自證修德也。本住即本具性德也。修性一如。皆離言說。故云我如是說。

云何緣自得法。若彼如來所得。我亦得之無增無減。緣自得法究竟境界。離言說妄想離字二趣　言自證境界與諸佛究竟無別。此自得之妙尚無增減。豈可得而言思。故曰離言說等。入楞伽云。離言說相離分別相離名字相。此云二趣

【現代漢語翻譯】現代漢語譯本：佛也是如此。這叫做『語等』。《密跡力士經》第二卷說佛的聲音有八種變化，即本體、作用、具備、從屬、于、呼喚。這八種變化的聲音各自具有八種功德，即調和的聲音、柔軟的聲音、諦實的聲音、容易理解的聲音、沒有錯謬的聲音、沒有雌小（微弱）的聲音、廣大的聲音、深遠的聲音。八八相乘就成了六十四種。頻伽（Kalavinka）是鳥的名字，它的聲音清澈優雅超過其他鳥類，所以用它來比喻。『身等』是指我與諸佛的法身、報身、應化身等沒有差別。雖然根機不同，應化的事蹟或許有差異，但最終的歸宿也是一樣的。『法等』是指所證得的道品之法，與諸佛沒有差別。說『無障礙智』，是指證得這四種『等』，那麼對於一切佛法就沒有什麼障礙，也不會迷惑于如來應化事蹟的相同與不同。

大慧（Mahamati）又對佛說：『如世尊所說，我從某夜證得最正覺（Anuttara-samyak-sambodhi），乃至某夜進入般涅槃（Parinirvana），在這期間乃至沒有說過一個字，也沒有已說、當說、不說是佛所說。世尊（Bhagavan）如來（Tathagata）應供（Arhat）等正覺（Samyak-sambuddha），是什麼原因說不說都是佛說呢？』佛告訴大慧：『我因為兩種法，所以這樣說。哪兩種法？就是緣自得法和本住法。這叫做兩種法。因為這兩種法，所以我這樣說。』顯示四種『等』仍然涉及言語詮釋，所以又以始終沒有說一個字的意義來提問。佛回答說我因為兩種法，意思是無法可說，才是佛的說法。自得，就是自證的修德。本住，就是本具的性德。修德和性德是一如的，都遠離言語，所以說我這樣說。

『什麼是緣自得法？如果彼如來所證得的，我也證得，沒有增加也沒有減少。緣自得法的究竟境界，遠離言說妄想，遠離文字二趣。』說自證的境界與諸佛究竟沒有差別。這自得的妙處尚且沒有增減，怎麼可以用言語思慮來表達呢？所以說遠離言說等。《入楞伽經》（Lankavatara Sutra）說：『離言說相，離分別相，離名字相。』這裡說的『二趣』。

【English Translation】 English version: The Buddhas are also like that. This is called 'equality in speech'. The second chapter of the Surangama Samadhi Sutra states that the Buddha's voice has eight transformations, namely: substance, function, possession, dependence, location, and calling. Each of these eight transformations of sound possesses eight virtues, which are harmonious sound, gentle sound, truthful sound, easily understood sound, sound without error, sound without weakness, vast sound, and profound sound. Eight times eight equals sixty-four kinds. Kalavinka (Pinyin: Pínjiā) is the name of a bird whose voice is clear and elegant, surpassing all other birds, hence it is used as a metaphor. 'Equality in body' means that there is no difference between my Dharmakaya (Dharmakaya), Sambhogakaya (Sambhogakaya), and Nirmanakaya (Nirmanakaya) and those of all Buddhas. Although the capacities are different and the manifested traces may vary, the ultimate destination is the same. 'Equality in Dharma' means that the Dharma of the path attained is no different from that of all Buddhas. 'Unobstructed wisdom' means that attaining these four equalities means that there is no obstruction to all Buddhist teachings, and one will not be confused by the similarities and differences in the manifested traces of the Tathagata (Tathagata).

Mahamati (Mahamati) then said to the Buddha: 'As the Bhagavan (Bhagavan) said, from a certain night I attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), until a certain night I entered Parinirvana (Parinirvana), during which I did not utter a single word, nor did I say what has been said, what will be said, or what has not been said is the Buddha's teaching. Bhagavan (Bhagavan), Tathagata (Tathagata), Arhat (Arhat), Samyak-sambuddha (Samyak-sambuddha), what is the reason for saying that what is said and what is not said is the Buddha's teaching?' The Buddha told Mahamati: 'I say this because of two Dharmas. What are the two Dharmas? They are the Dharma attained through self-realization and the Dharma of inherent abiding. These are called the two Dharmas. Because of these two Dharmas, I say this.' Showing the four equalities still involves verbal explanation, so the question is asked again with the meaning of not saying a single word from beginning to end. The Buddha answered that I say this because of two Dharmas, meaning that there is nothing that can be said, which is the Buddha's teaching. Self-attainment is the virtue of self-realized cultivation. Inherent abiding is the inherent virtue of nature. Cultivation and nature are one, both are beyond words, so I say this.

'What is the Dharma attained through self-realization? If what the Tathagatas attain, I also attain, without increase or decrease. The ultimate state of the Dharma attained through self-realization is far from verbal thought and far from the two tendencies of words.' It is said that the state of self-realization is ultimately no different from that of all Buddhas. This wonderfulness of self-attainment has no increase or decrease, how can it be expressed by words and thoughts? Therefore, it is said to be far from verbal expression, etc. The Lankavatara Sutra (Lankavatara Sutra) says: 'Away from the characteristic of speech, away from the characteristic of discrimination, away from the characteristic of names.' The 'two tendencies' mentioned here.

未詳。

云何本住法。謂古先聖道如金銀等性。法界常住。若如來出世若不出世。法界常住。如趣彼城道。譬如士夫行曠野中見向古城平坦正道。即隨入城受如意樂。大慧。于意云何。彼作是道及城中。種種樂邪。答言。不也。佛告大慧。我及過去一切諸佛。法界常住亦復如是。是故說言。我于某夜得最正覺。乃至某夜入般涅槃。于其中間不說一字。亦不已說當說。爾時世尊欲重宣此義。而說偈言。

我某夜成道　　至某夜涅槃　於此二中間　　我都無所說　緣自得法住　　故我作是說　彼佛及與我　　悉無有差別

謂古先聖道者。即先佛所證性德之法也。如金銀等性者。喻本住法性。如金之堅剛非鍛鍊所得。法界常住亦復如是。所謂有佛無佛性相常住。又言法界常住者。結本住法也。又曰。如趣彼城道等。此兼喻自得本住二法歸乎一致。所謂平坦正道者。本住法也。士夫入城受樂者。自得法也。以其本有正道故。得隨之而入。入已安之皆非外物。言此二法本有之性非言思所及。所以五十年中。一大藏教不說一字者。非曰不說。蓋以言遣言。三世諸佛其歸一揆也。偈頌文顯不釋。

爾時大慧菩薩復請世尊。惟愿為說一切法有無有相。令我及余菩薩摩訶薩離有無有相疾得阿耨多羅三藐三菩

【現代漢語翻譯】現代漢語譯本：未詳。

什麼是本住法？就是指古代聖賢所證悟的道，如同金銀等金屬的本性一樣，在法界中是恒常存在的。無論如來（Tathagata）出世還是不出世，法界都是恒常存在的。這就像前往某座城市的道路一樣。譬如有一個人在曠野中行走，看見通往古城的平坦大道，就沿著這條路進入城中，享受各種如意的快樂。大慧（Mahamati），你認為怎麼樣？這條道路和城中的種種快樂，是（後來）人為製造的嗎？大慧回答說：『不是的。』佛告訴大慧：『我和過去的一切諸佛，所證悟的法界常住之理也是如此。』所以我說，我在某個夜晚證得最正覺（Anuttara-samyak-sambodhi），乃至在某個夜晚進入般涅槃（Parinirvana），在這期間，我沒有說過一個字，也沒有不說，也沒有應當說。』當時，世尊想要再次宣揚這個道理，於是說了偈語：

『我某夜成道，至某夜涅槃，於此二中間，我都無所說。緣自得法住，故我作是說，彼佛及與我，悉無有差別。』

所謂『古代聖賢之道』，就是指先前的佛所證悟的自性功德之法。『如金銀等性』，比喻本住法的自性，就像金的堅硬剛強不是通過鍛鍊得來的。法界常住也是如此，也就是說，無論有佛還是沒有佛，（法的）自性與現象都是恒常存在的。又說『法界常住』，是總結本住法。又說『如前往某座城市的道路』等等，這兼喻自證和本住二法歸於一致。所謂『平坦正道』，就是本住法。『士夫入城受樂』，就是自證法。因為本來就有正道，所以才能夠沿著它進入，進入之後安住其中，這些都不是外來的東西。這兩種法（本住法和自證法）的本有之性，不是言語思慮所能達到的。所以（佛陀）五十年中，浩瀚的佛法經典（一大藏教）沒有說一個字，不是說沒有說，而是用言語來遣除言語，過去、現在、未來三世諸佛的歸宿都是一樣的。偈頌的文義很明顯，不再解釋。

當時，大慧菩薩（Mahamati Bodhisattva）再次請求世尊：『希望您能為我們解說一切法的有與無之相，使我和其他的菩薩摩訶薩（Bodhisattva-Mahasattvas）能夠遠離有無之相，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』

【English Translation】 English version: Unspecified.

What is the Dharma of Original Abode (本住法)? It refers to the path realized by ancient sages, like the nature of gold and silver, which is eternally abiding in the Dharmadhatu (法界). Whether a Tathagata (如來) appears in the world or not, the Dharmadhatu is eternally abiding. It is like a road leading to a city. For example, a man walking in a wilderness sees a flat and straight road leading to an ancient city. He follows that road into the city and enjoys all kinds of desired pleasures. Mahamati (大慧), what do you think? Was that road and the various pleasures in the city created (later) by someone? Mahamati replied, 'No.' The Buddha told Mahamati, 'The eternally abiding principle of the Dharmadhatu realized by me and all the Buddhas of the past is also like that.' Therefore, I say that I attained the Most Perfect Enlightenment (Anuttara-samyak-sambodhi) on a certain night, and entered Parinirvana (般涅槃) on a certain night. In between these times, I have not spoken a single word, nor have I not spoken, nor have I ought to speak.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

'I attained enlightenment on a certain night, and entered Nirvana on a certain night. In between these two, I have said nothing at all. Because of abiding in the Dharma attained through self-realization, I speak thus. Those Buddhas and I, are all without any difference.'

The so-called 'path of ancient sages' refers to the Dharma of intrinsic virtue realized by the previous Buddhas. 'Like the nature of gold and silver' is a metaphor for the nature of the Dharma of Original Abode, just as the hardness and strength of gold are not obtained through forging. The eternally abiding Dharmadhatu is also like this, that is to say, whether there is a Buddha or not, the nature and phenomena (of the Dharma) are eternally abiding. Furthermore, saying 'eternally abiding Dharmadhatu' is a conclusion about the Dharma of Original Abode. Furthermore, saying 'like a road leading to a city,' etc., this is a combined metaphor for the unity of self-realization and the Dharma of Original Abode. The so-called 'flat and straight road' is the Dharma of Original Abode. 'A man entering the city and enjoying pleasures' is the Dharma of self-realization. Because there is originally a straight road, one is able to follow it and enter. After entering and dwelling within, these are not external things. The intrinsic nature of these two Dharmas (the Dharma of Original Abode and the Dharma of self-realization) cannot be reached by words and thoughts. Therefore, in (the Buddha's) fifty years, the vast collection of Buddhist scriptures (the entire Tripitaka) did not say a single word, not that it did not say anything, but that it used words to dispel words, and the destination of the Buddhas of the past, present, and future is the same. The meaning of the verses is clear and will not be explained further.

At that time, Mahamati Bodhisattva (大慧菩薩) again requested the World Honored One: 'May you please explain to us the aspects of existence and non-existence of all Dharmas, so that I and other Bodhisattva-Mahasattvas (菩薩摩訶薩) can quickly attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) by being apart from the aspects of existence and non-existence.'

提。佛告大慧。諦聽諦聽。善思念之。當爲汝說。大慧白佛言。善哉世尊。唯然受教。佛告大慧。此世間依有二種。謂依有及無墮性非性。欲見不離離相　至理寂絕非有非無。眾生昧此墮於二邊。不能複本。故大慧。為眾發問。佛先順問而答。而後徴釋其義。依二種等者。謂世間眾生。依有無之境。起有無見墮性非性。即有無見也。欲見謂樂著此見。非出離法妄謂出離。故云不離離相也。

大慧。云何世間依有。謂有世間因緣生。非不有從有生。非無有生。大慧。彼如是說者。是說世間無因。大慧。云何世間依無。謂受貪恚癡性已。然後妄想計著貪恚癡性非性。大慧。若不取有性者。性相寂靜故。謂諸如來聲聞緣覺。不取貪恚癡性為有為無　依有下是釋有相。謂實有世間因緣而生諸法。非不實有實從有生。言非無有生者。謂能生因緣是有。此計無為有故。復告云。彼如是說者。是外道無因論也。依無下是釋無相。謂先受三毒性已。而後妄計其性非性。非性即妄計為無。若不妄受三毒為有性者。則無所取。無取則性相本來寂靜。如佛與二乘。不取三毒性。乃離有無之見也。

大慧。此中何等為壞者。大慧白佛言。世尊。若彼取貪恚癡性。后不復取。佛告大慧。善哉善哉。汝如是解。大慧。非但貪恚癡性非性

【現代漢語翻譯】現代漢語譯本：提問：佛陀告訴大慧（Mahamati，菩薩名）說：『仔細聽，仔細聽，好好思考，我會為你解說。』大慧對佛說：『好的，世尊，我願意接受教誨。』佛陀告訴大慧：『這世間所依賴的有兩種，就是依賴『有』和『無』，落入『自性』和『非自性』的邪見中。執著于『有』和『無』的表相，卻不能真正脫離這些表相。至高的真理是寂靜空絕的，既不是『有』也不是『無』。眾生迷惑於此，落入『有』和『無』的兩個極端，不能恢復本來的清凈自性。所以，大慧，爲了大眾而提問。佛先順著問題回答，然後再解釋其中的含義。』『依賴兩種』等，是指世間的眾生，依賴『有』和『無』的境界，生起『有』和『無』的見解，落入『自性』和『非自性』的邪見中，也就是『有』和『無』的見解。想要獲得解脫，卻又樂於執著這些見解，並非真正的出離之法，卻妄想以為是出離。所以說『不能脫離這些表相』。大慧，什麼是世間依賴『有』呢？就是說世間是因緣和合而生，不是『非有』而生，而是從『有』而生，不是從『無』而生。大慧，那些這樣說的人，是說世間沒有原因。大慧，什麼是世間依賴『無』呢？就是說先接受了貪、嗔、癡的自性，然後妄想執著于貪、嗔、癡的自性或非自性。大慧，如果不執取『有』的自性，那麼自性和現象就會寂靜。就像諸如來（Tathagata，佛的稱號）、聲聞（Sravaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，靠自己覺悟者），不執取貪、嗔、癡的自性為『有』或『無』。『依賴有』下面是解釋『有』的表相。就是說確實有世間的因緣而產生諸法，不是不真實的有，而是真實地從『有』而生。說『不是從無而生』，是指能生的因緣是『有』。這些外道計『無』為『有』，所以又說，那些這樣說的人，是外道的無因論。『依賴無』下面是解釋『無』的表相。就是說先接受了貪、嗔、癡的三毒自性，然後妄想計度其自性或非自性。『非自性』就是妄想計度為『無』。如果不妄想接受三毒為『有』的自性，那麼就無所執取。沒有執取，那麼自性和現象本來就是寂靜的。如同佛和二乘，不執取三毒的自性，才能脫離『有』和『無』的見解。大慧，這裡面什麼是『壞』呢？大慧回答佛說：『世尊，如果他們執取貪、嗔、癡的自性，後來不再執取。』佛告訴大慧：『很好，很好，你這樣理解是對的。大慧，不僅僅是貪、嗔、癡的自性或非自性。』

【English Translation】 English version: Then, the Buddha addressed Mahamati (a Bodhisattva's name), saying: 'Listen carefully, listen carefully, and contemplate well. I will explain it to you.' Mahamati replied to the Buddha: 'Excellent, World Honored One, I am ready to receive your teachings.' The Buddha told Mahamati: 'This world relies on two things: relying on 'existence' and 'non-existence', falling into the false views of 'self-nature' and 'non-self-nature'. They cling to the appearances of 'existence' and 'non-existence' but cannot truly escape these appearances. The ultimate truth is silent and absolute, neither 'existence' nor 'non-existence'. Sentient beings are deluded by this, falling into the two extremes of 'existence' and 'non-existence', unable to restore their original pure nature. Therefore, Mahamati, ask questions for the sake of the masses. The Buddha will first answer according to the questions and then explain their meaning.' 'Relying on two things,' etc., refers to sentient beings in the world who rely on the realms of 'existence' and 'non-existence', giving rise to views of 'existence' and 'non-existence', falling into the false views of 'self-nature' and 'non-self-nature', which are the views of 'existence' and 'non-existence'. They desire liberation but are happy to cling to these views, which are not true methods of escape, yet they falsely believe they are. Therefore, it is said that 'they cannot escape these appearances'. Mahamati, what is the world's reliance on 'existence'? It means that the world arises from the combination of causes and conditions, not from 'non-existence', but from 'existence', not from 'nothingness'. Mahamati, those who say this are saying that the world has no cause. Mahamati, what is the world's reliance on 'non-existence'? It means that they first accept the nature of greed, hatred, and delusion, and then falsely cling to the self-nature or non-self-nature of greed, hatred, and delusion. Mahamati, if one does not cling to the self-nature of 'existence', then self-nature and phenomena will be silent. Like the Tathagatas (Buddha's title), Sravakas (those who attain enlightenment by hearing the Buddha's teachings), and Pratyekabuddhas (those who attain enlightenment on their own), they do not cling to the self-nature of greed, hatred, and delusion as 'existence' or 'non-existence'. Below 'relying on existence' is the explanation of the appearance of 'existence'. It means that there are indeed worldly causes and conditions that give rise to all dharmas, not unreal existence, but truly arising from 'existence'. Saying 'not arising from nothingness' means that the causes and conditions that can give rise are 'existence'. These heretics consider 'non-existence' as 'existence', so it is said again that those who say this are the heretics' theory of no cause. Below 'relying on non-existence' is the explanation of the appearance of 'non-existence'. It means that they first accept the three poisons of greed, hatred, and delusion, and then falsely measure their self-nature or non-self-nature. 'Non-self-nature' is falsely measured as 'non-existence'. If one does not falsely accept the three poisons as the self-nature of 'existence', then there is nothing to cling to. Without clinging, then self-nature and phenomena are originally silent. Like the Buddha and the two vehicles, they do not cling to the self-nature of the three poisons, so they can escape the views of 'existence' and 'non-existence'. Mahamati, what is 'destruction' in this? Mahamati replied to the Buddha: 'World Honored One, if they cling to the self-nature of greed, hatred, and delusion, and then no longer cling to it.' The Buddha told Mahamati: 'Excellent, excellent, your understanding is correct. Mahamati, it is not only the self-nature or non-self-nature of greed, hatred, and delusion.'

為壞者。于聲聞緣覺及佛。亦是壞者。所以者何。謂內外不可得故。煩惱性異不異故　如來既釋有無之相。以酬大慧之請。因問。此二者之問。何等是破壞佛法者。大慧。乃答以彼先取三毒性為有。後計為無者。是破壞義。佛可其說。乃云。非但計無為壞。亦壞二乘及佛。蓋彼謂佛與二乘。亦本取三毒為有。后除三毒為無得成聖果。故云亦是壞者。所以者何下。謂聖人了達內外諸法皆不可得。亦了煩惱之性。本離一異等四句。何壞之有。

大慧。貪恚癡。若內若外不可得。貪恚癡性無身故。無取故。非佛聲聞緣覺是壞者。佛聲聞緣覺。自性解脫故。縛與縛因非性故。大慧。若有縛者。應有縛。是縛因故。大慧。如是說壞者。是名無有相　貪恚癡下。復釋不壞所以。言若內若外者。謂三毒之性。于內外中間。求之皆不可得。既不可得。豈有體性而可取乎。故結云。非佛聲聞緣覺是壞者。蓋佛與二乘。本性解脫非縛非脫故也。又言若有縛者。謂先受而後不取則已有縛。縛是其果。果必有因。因即貪等。有縛則有壞。如是說壞者。即墮斷滅空見故。云無有相也。

大慧。因是故。我說寧取人見如須彌山。不起無所有增上慢空見。大慧。無所有增上慢者。是名為壞。墮自共相見希望。不知自心現量。見外性無常剎

【現代漢語翻譯】現代漢語譯本：對於作惡之人來說，聲聞緣覺以及佛，也都是破壞者。為什麼這麼說呢？因為他們認為內外之法都不可得，並且認為煩惱的自性既非相同也非相異。如來已經解釋了有和無的表相，以迴應大慧菩薩的請求。因為大慧菩薩問，這兩種人中，哪一種是破壞佛法的人。大慧回答說，那些先執著於三毒（貪嗔癡）的自性為『有』，後來又認為它們是『無』的人，才是破壞佛法的人。佛認可了他的說法，並說，不僅僅是認為『無』是破壞，也破壞了二乘（聲聞、緣覺）和佛。因為他們認為佛和二乘，也是先執著於三毒為『有』，後來去除三毒才證得聖果。所以說也是破壞者。為什麼這麼說呢？因為聖人通達內外諸法都是不可得的，也通達煩惱的自性，本來就遠離單一、差異等四種分別，哪裡還有什麼破壞可言呢？大慧，貪、嗔、癡，無論在內還是在外都不可得。貪、嗔、癡的自性沒有實體，所以無法執取。因此，佛、聲聞、緣覺不是破壞者。佛、聲聞、緣覺，自性本來就是解脫的，因為束縛和束縛的原因都不是真實的自性。大慧，如果存在束縛，就應該有被束縛的事物，因為有束縛的原因。大慧，像這樣說破壞的人，就是執著于『無所有』的表相。大慧，因為這個原因，我說寧願接受像須彌山一樣大的人見，也不要生起『無所有』的增上慢空見。大慧，具有『無所有』增上慢的人，就是破壞者，會墮入自相和共相的見解，併產生希望，不知道自心所顯現的真實境界，而認為外在的現象是無常的。

【English Translation】 English version: For those who do evil, the Shravakas (hearers), Pratyekabuddhas (solitary realizers), and Buddhas are also destroyers. Why is this so? Because they consider both internal and external phenomena to be unattainable, and they consider the nature of afflictions to be neither the same nor different. The Tathagata (Thus Gone One, another name for Buddha) has already explained the appearances of existence and non-existence in response to Mahamati's (Great Wisdom's) request. Because Mahamati asked which of these two types of people are destroyers of the Dharma (Buddhist teachings). Mahamati replied that those who first cling to the nature of the three poisons (greed, hatred, and delusion) as 'existent' and later consider them to be 'non-existent' are the destroyers of the Dharma. The Buddha approved of his statement and said that not only is considering 'non-existence' as destruction, but it also destroys the Two Vehicles (Shravakas and Pratyekabuddhas) and the Buddhas. Because they believe that the Buddhas and the Two Vehicles also first cling to the three poisons as 'existent' and later remove the three poisons to attain the holy fruit. Therefore, it is said that they are also destroyers. Why is this so? Because the sages understand that all internal and external phenomena are unattainable, and they also understand that the nature of afflictions is originally free from the four distinctions of oneness, difference, etc. What destruction is there to speak of? Mahamati, greed, hatred, and delusion are unattainable whether internal or external. The nature of greed, hatred, and delusion has no substance, so it cannot be grasped. Therefore, the Buddhas, Shravakas, and Pratyekabuddhas are not destroyers. The Buddhas, Shravakas, and Pratyekabuddhas are inherently liberated because bondage and the cause of bondage are not their true nature. Mahamati, if there is bondage, there should be something that is bound, because there is a cause for bondage. Mahamati, to speak of destruction in this way is to cling to the appearance of 'non-existence'. Mahamati, for this reason, I say that it is better to accept a human view as large as Mount Sumeru (a mythical mountain said to be the center of the universe) than to give rise to the arrogant view of emptiness based on 'non-existence'. Mahamati, those who have the arrogant view of emptiness based on 'non-existence' are destroyers, they will fall into the views of self-characteristics and common characteristics, and they will generate hope, not knowing the directly perceived reality of their own mind, and considering external phenomena to be impermanent.

那展轉壞陰界入相續流注變滅離文字相妄想。是名為壞者　寧取人見下。以大況小。明空見之失也。人見即我見。言增上慢者。謂自己之法增上。成乎見慢。經云。未得謂得。未證謂證。即此人也。人見之惡有限。增上慢空見。則無法不棄。是名為壞。故云。寧起人見如須彌山。不起空見也。墮自共見等。言起空見之由。良以無始起自生共生之見。于中樂欲不了諸法唯心。見有外法念念生滅展轉變壞。所謂陰界入相續流注變滅。計此實法滅已歸無。是其空見。至於虛妄分別離文字相亦成壞義。

爾時世尊欲重宣此義。而說偈言。

有無是二邊　　乃至心境界　凈除彼境界　　平等心寂滅　無取境界性　　滅非無所有　有事悉如如　　如賢聖境界　無種而有生　　生已而覆滅　因緣有非有　　不住我教法　非外道非佛　　非我亦非余　因緣所集起　　云何而得無　誰集因緣有　　而復說言無　邪見論生滅　　妄想計有無　若知無所生　　亦復無所滅　觀此悉空寂　　有無二俱離

前八句頌內教正義。無種而有生下。頌妄計生滅有無非我教法也。非外道等四句。佛謂凡我所說生法者。非佛非外道所作。亦非神我及異因所造。乃由正因緣和合所集而起。然以所起言之不得謂無。誰集

【現代漢語翻譯】現代漢語譯本：那麼，輾轉壞滅的陰（蘊）、界（界處）、入（處）的相續流注，變異消滅，執著于脫離文字表相的虛妄分別。這被稱為『壞』。寧願執著於人見（對自我的錯誤認知），以下喻大況小，說明空見的過失。人見即我見（執著于自我的錯誤認知）。所說的『增上慢』，是指自以為是的法義增長，形成見慢。經書中說，『未得謂得，未證謂證』，就是指這種人。人見的惡果有限，而增上慢的空見，則會捨棄一切法。這被稱為『壞』。所以說，寧願生起如須彌山般的人見，也不要生起空見。墮入自生、共見等，說的是生起空見的緣由。實在是因為無始以來就有的自生、共生之見，于其中貪圖享樂，不明白諸法唯心所現，認為有外在的法，唸唸生滅，輾轉變壞。所謂的陰、界、入相續流注變滅，就認為這是真實存在的法，滅了就歸於虛無。這就是他們的空見。至於虛妄分別，執著于脫離文字表相，也成了『壞』的含義。

這時，世尊想要再次宣說這個道理，於是說了偈語：

『有』與『無』是兩種極端，乃至心的境界也是如此。清凈去除這些境界，平等之心才能寂滅。不執取境界的自性，滅並非什麼都沒有。一切事物都如如不動，如同賢聖的境界。沒有種子卻有生起，生起之後又會滅亡。因緣和合，有時有，有時無，不住於我的教法。既不是外道，也不是佛，不是我，也不是其他。因緣聚合而生起，怎麼能說是沒有呢？是誰聚集因緣使之生起，卻又說它是沒有呢？邪見論說生滅，虛妄分別計較有無。如果知道沒有生起，也就沒有滅亡。觀察這一切都是空寂的，有和無兩種都遠離。

前面的八句偈頌是內教的正義。『無種而有生』以下，是說妄自計較生滅有無，不是我的教法。『非外道』等四句，佛說凡是我所說的生法，不是佛所作，也不是外道所作，也不是神我以及其他原因所造，而是由正當的因緣和合所生起。然而就所生起的事物來說，不能說是沒有。是誰聚集

【English Translation】 English version: Then, the continuous flow and transformation of the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases) that are destroyed and altered, and the clinging to delusional discriminations that are separate from the characteristics of words. This is called 'destruction'. It is better to hold onto the view of self, using the greater to illustrate the lesser, to clarify the faults of the view of emptiness. The view of self is the ego-view (wrong perception of self). 'Increased arrogance' refers to the increase of self-righteousness in one's own dharma, resulting in arrogance of views. As the sutra says, 'Thinking one has attained what one has not attained, thinking one has realized what one has not realized,' this refers to such a person. The evil consequences of the view of self are limited, but the view of emptiness with increased arrogance abandons all dharmas. This is called 'destruction'. Therefore, it is said, 'It is better to give rise to the view of self like Mount Sumeru than to give rise to the view of emptiness.' Falling into views of self-origination, co-origination, etc., refers to the reasons for giving rise to the view of emptiness. It is truly because of the views of self-origination and co-origination that have existed since beginningless time, indulging in them and not understanding that all dharmas are manifestations of the mind, believing that there are external dharmas that arise and cease moment by moment, transforming and decaying. The so-called continuous flow and destruction of the skandhas, dhatus, and ayatanas are considered to be real dharmas that, once extinguished, return to nothingness. This is their view of emptiness. As for delusional discriminations, clinging to being separate from the characteristics of words also becomes the meaning of 'destruction'.

At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse:

'Existence' and 'non-existence' are two extremes, even the realm of the mind is like this. Purify and remove these realms, and the mind of equality will be in tranquility. Do not grasp the nature of realms, extinction is not non-existence. All things are as they are, like the realm of the wise and holy. Without a seed, there is arising, and having arisen, it ceases again. Due to conditions, sometimes there is, sometimes there is not, not abiding in my teachings. Neither external paths nor Buddha, neither self nor other. What is gathered and arises from conditions, how can it be said to be non-existent? Who gathers the conditions to bring about existence, and then says it is non-existent? Heretical views discuss arising and ceasing, delusional thoughts calculate existence and non-existence. If one knows there is no arising, then there is also no ceasing. Observe that all this is empty and still, both existence and non-existence are abandoned.

The first eight lines of the verse are the correct meaning of the inner teachings. 'Without a seed, there is arising' and below, speaks of falsely calculating arising, ceasing, existence, and non-existence, which is not my teaching. The four lines 'Neither external paths' and so on, the Buddha said that all the arising dharmas that I speak of are not made by the Buddha, nor made by external paths, nor created by the self or other causes, but arise from the gathering of proper conditions. However, in terms of what arises, it cannot be said to be non-existent. Who gathers

因緣等者。言正因緣所生法非我叵得。孰為有孰為無也。若夫邪見所論。是妄計有無生滅。若知生本無生滅亦非滅。自然妙契空寂。不墮有無二見。故云有無二俱離也。

爾時大慧菩薩復白佛言。世尊。惟愿為我及諸菩薩。說宗通相。若善分別宗通相者。我及諸菩薩。通達是相。通達是相已。速成阿耨多羅三藐三菩提。不隨覺想及眾魔外道。佛告大慧。諦聽諦聽。善思念之。當爲汝說。大慧白佛言。唯然受教。佛告大慧。一切聲聞緣覺菩薩。有二種通相。謂宗通及說通　欲善化導必宗說俱通。方能誘物而底于道。蓋宗者道之本。說者教之跡。宗以明趣。趣不明則失其所歸。教以詮理。理或昧則迷其所入。故宗通而說不通。理雖精而不顯。說通而宗不通。言雖辯而非要。而二者實相須為用。不可偏廢也。大慧。請說宗通相。而不及說者。舉其要耳。宗通則說在其中矣。答中兼言者。必二而後備也。

大慧。宗通者。謂緣自得勝進相。遠離言說文字妄想。趣無漏界自覺地自相。遠離一切虛妄覺想。降伏一切外道眾魔。緣自覺趣光明輝發。是名宗通相　宗通者。即自證殊勝之相也。謂依教思修得意忘言。離於文字分別。趣入地住悟無生忍。度越三乘證智。自然降伏魔外。至於佛地究竟覺智朗然獨耀。此宗通至極

【現代漢語翻譯】現代漢語譯本：關於因緣等問題，如果說由正確的因緣所生的法並非『我』，那麼應該說它是有還是無呢？如果按照邪見的論調，那就會錯誤地認為有有無、生滅。如果明白生的本質是沒有生滅的，滅也不是真正的滅，自然就能巧妙地契合空寂的境界，不會落入有和無的兩種極端見解。所以說，有和無這兩種見解都要遠離。

這時，大慧菩薩又對佛說：『世尊，希望您能為我和各位菩薩講解宗通相（Zongtongxiang，通過修行證悟真理的境界）。如果能很好地分辨宗通相，我和各位菩薩就能通達這個境界，通達這個境界后，就能迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），不會被錯誤的覺知和想法以及各種魔和外道所迷惑。』佛告訴大慧：『仔細聽，仔細聽，好好思考，我會為你講解。』大慧對佛說：『遵從教誨。』佛告訴大慧：『一切聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，通過自身覺悟而證道的修行者）、菩薩（Bodhisattva，立志成佛的修行者）有兩種通相，分別是宗通和說通（Shuotong，通過言語表達真理的境界）。想要很好地教化引導眾生，必須宗通和說通都精通，才能引導眾生走向正道。宗是道的根本，說是教的痕跡。宗用來闡明修行的方向，方向不明確就會迷失歸宿；說用來詮釋道理，道理如果晦澀就會迷失入門的途徑。所以，宗通而說不通，道理雖然精妙卻不顯明；說通而宗不通，言辭雖然辯捷卻不重要。宗通和說通二者實際上是相互需要的，不可偏廢。』大慧，（我）只說宗通相，而不提及說通，是抓住了要點。宗通了，說通自然就在其中了。回答中兼顧兩者的，必定是二者都具備才能完備。

大慧，宗通，是指依靠自身證悟獲得殊勝的進步，遠離言語文字的虛妄分別，趣入無漏界（Anasrava-dhatu，沒有煩惱的境界）的自覺地（自證的境界），遠離一切虛妄的覺知和想法，降伏一切外道和眾魔，依靠自覺趣入光明輝發的狀態，這就是宗通相。宗通，就是自證殊勝之相。指依教奉行，通過思考和修行，領會真意而忘卻言語，脫離文字的分別，趣入地住（菩薩的果位），領悟無生忍（Anutpattika-dharma-kshanti，對一切法不生不滅的深刻理解），超越三乘（聲聞乘、緣覺乘、菩薩乘）的證悟智慧，自然降伏魔外，到達佛地，究竟覺悟的智慧明亮而獨特地照耀，這就是宗通的極致。

【English Translation】 English version: Regarding conditions and so on, if it is said that the Dharma (law, principle) produced by correct conditions is not 'I', then should it be said that it exists or does not exist? If according to the arguments of wrong views, then it would be a false assumption of existence and non-existence, arising and ceasing. If one understands that the essence of arising is without arising and ceasing, and that ceasing is not true ceasing, one will naturally and subtly accord with the state of emptiness and tranquility, and will not fall into the two extreme views of existence and non-existence. Therefore, it is said that both existence and non-existence should be abandoned.

At that time, Mahamati Bodhisattva (Mahamati, great wisdom) again said to the Buddha: 'World Honored One, I hope that you can explain the Zongtongxiang (Zongtongxiang, the state of realizing the truth through practice) for me and all the Bodhisattvas. If we can distinguish the Zongtongxiang well, I and all the Bodhisattvas will be able to understand this state, and after understanding this state, we will be able to quickly achieve Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), and will not be confused by wrong perceptions and thoughts, as well as various demons and external paths.' The Buddha told Mahamati: 'Listen carefully, listen carefully, think carefully, I will explain it to you.' Mahamati said to the Buddha: 'I will follow your teachings.' The Buddha told Mahamati: 'All Sravakas (Sravaka, disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment through their own realization), and Bodhisattvas (Bodhisattva, practitioners who aspire to become Buddhas) have two kinds of Tongxiang, namely Zongtong and Shuotong (Shuotong, the state of expressing the truth through language). If you want to guide and transform sentient beings well, you must be proficient in both Zongtong and Shuotong in order to guide sentient beings to the right path. Zong is the root of the Dao, and Shuo is the trace of the teaching. Zong is used to clarify the direction of practice, and if the direction is not clear, one will lose one's destination; Shuo is used to explain the principles, and if the principles are obscure, one will lose the way to enter. Therefore, if one is proficient in Zong but not in Shuo, the principles are subtle but not clear; if one is proficient in Shuo but not in Zong, the words are eloquent but not essential. In fact, the two are mutually needed and cannot be neglected.' Mahamati, (I) only talk about Zongtongxiang, without mentioning Shuotong, because I have grasped the key points. If one is proficient in Zong, Shuo will naturally be included. Those who take care of both in their answers must have both in order to be complete.

Mahamati, Zongtong refers to relying on one's own realization to obtain superior progress, staying away from the false distinctions of words and texts, entering the self-realized state of the Anasrava-dhatu (Anasrava-dhatu, the realm without afflictions), staying away from all false perceptions and thoughts, subduing all external paths and demons, and relying on self-awareness to enter the state of radiant brilliance. This is Zongtongxiang. Zongtong is the appearance of self-realization of the supreme. It refers to following the teachings, thinking and practicing, understanding the true meaning and forgetting words, breaking away from the distinctions of words, entering the state of the Bhumi (stage of Bodhisattva), realizing Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, a deep understanding of the non-arising and non-ceasing of all dharmas), transcending the wisdom of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), naturally subduing demons and external paths, reaching the Buddha-bhumi, and the wisdom of ultimate enlightenment shines brightly and uniquely. This is the ultimate of Zongtong.

之相也。

云何說通相。謂說九部種種教法。離異不異有無等相。以巧方便隨順眾生。如應說法令得度脫。是名說通相。大慧。汝及余菩薩。應當修學　說通相者。說法逗機之相也。九部者。十二部中之九部也。然有大小不同。若小乘九部。無方廣無無問自說無授記之三部。如經云。我此九部法。隨順眾生說是也。若大乘九部。無因緣譬喻論議之三部。如妙玄所云。此從別說答。通論皆有十二部。亦云十二分教。此中言九部。既云以巧方便隨眾生說。乃從小入大也。言離異不異有無者。謂離四句已無妨四說。又云。如應說法者。應即當也。言當以何法說者。即為說之令其得度。此如來果后說通之相。為菩薩者不可不學也。

爾時世尊欲重宣此義。而說偈言。

宗及說通相　　緣自與教法　善見善分別　　不隨諸覺想

上三句頌二通之相。善見者宗通也。分別者說通也。不隨諸覺想者。謂得二通相。則不隨外道強覺妄想也。

非有真實性　　如愚夫妄想　云何起妄想　　非性為解脫

若未得真如實性而起分別。如愚夫妄想無異。妄想者何。即妄計諸法非性為解脫者是也。非性即無也。

觀察諸有為　　生滅等相續　增長於二見　　顛倒無所知　一是為真諦　　無罪為涅槃

【現代漢語翻譯】現代漢語譯本：這就是（佛）之相。

什麼是說通相？意思是說，宣講九部（Navanga，佛教經典的九種分類）的各種教法，遠離異與不異、有與無等對立的相。以巧妙的方便法門，隨順眾生的根器，如其所應地說法，使他們得以解脫。這就叫做說通相。大慧（Mahamati，人名）。你和其餘的菩薩，應當修學說通相。所謂說通相，就是說法能夠契合聽眾根機的相。這裡的九部，是十二部（Dvadasanga-buddha-vacana，佛教經典的十二種分類）中的九部。然而，九部有大小乘之分。小乘的九部，沒有方廣（Vaipulya）、無問自說（Udana）、授記（Vyakarna）這三部。如經中所說：『我這九部法，隨順眾生而說。』大乘的九部，沒有因緣（Nidana）、譬喻（Avadana）、論議（Upadesa）這三部。如《妙玄》所說：『這是從別說，通論則都有十二部。』也稱為十二分教。這裡說九部，既然說是以巧妙方便隨順眾生而說，乃是從小乘進入大乘。所謂遠離異與不異、有與無，意思是說，離開了四句（tetralemma），不妨礙四種說法。又說，『如其所應地說法』，意思是說，應即是『當』。所謂『當』以何種法來說呢？就是為他們說法，使他們得以解脫。這是如來果地之後說通的相，作為菩薩，不可不學。

這時，世尊想要再次宣說這個道理，於是說了偈語：

宗及說通相緣自與教法善見善分別不隨諸覺想

上面三句偈頌是關於二通（宗通和說通）之相。善見，就是宗通。分別，就是說通。不隨諸覺想，意思是說，得到了二通之相，就不再隨順外道的強烈感覺和虛妄想法。

非有真實性如愚夫妄想云何起妄想非性為解脫

如果還沒有得到真如實性而生起分別，就和愚夫的妄想沒有什麼不同。什麼是妄想呢？就是虛妄地認為諸法非自性（anatta）就是解脫。

觀察諸有為生滅等相續增長於二見顛倒無所知一是為真諦無罪為涅槃

【English Translation】 English version: This is the characteristic of [Buddha].

What is the characteristic of 'skillful communication'? It means expounding the various teachings of the nine divisions (Navanga, nine categories of Buddhist scriptures), free from the characteristics of difference and non-difference, existence and non-existence, etc. With skillful means, according to the disposition of sentient beings, teaching the Dharma as appropriate, enabling them to attain liberation. This is called the characteristic of 'skillful communication'. Mahamati (name of a person), you and the other Bodhisattvas should study the characteristic of 'skillful communication'. The so-called characteristic of 'skillful communication' is the characteristic of teaching the Dharma in accordance with the listener's capacity. The nine divisions here refer to the nine divisions out of the twelve divisions (Dvadasanga-buddha-vacana, twelve categories of Buddhist scriptures). However, there are differences between the nine divisions of the Small Vehicle (Hinayana) and the Great Vehicle (Mahayana). The nine divisions of the Small Vehicle do not include the 'extensive' (Vaipulya), 'unasked for' (Udana), and 'prediction' (Vyakarna) divisions. As the sutra says, 'These nine divisions of Dharma, I teach according to the disposition of sentient beings.' The nine divisions of the Great Vehicle do not include the 'causation' (Nidana), 'simile' (Avadana), and 'exposition' (Upadesa) divisions. As stated in 'Profound Meaning': 'This is from a specific perspective; generally speaking, all twelve divisions are included.' It is also called the twelvefold teaching. Here, speaking of nine divisions, since it is said that it is taught with skillful means according to the disposition of sentient beings, it is entering the Great Vehicle from the Small Vehicle. The so-called being free from difference and non-difference, existence and non-existence, means that being free from the four negations (tetralemma) does not hinder the four kinds of teachings. Furthermore, it is said, 'teaching the Dharma as appropriate,' meaning that 'appropriate' is 'fitting'. What Dharma should be taught 'fittingly'? It is teaching them the Dharma so that they can attain liberation. This is the characteristic of skillful communication after the stage of Buddhahood; as Bodhisattvas, one must study it.

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verse:

The principle and the characteristic of skillful communication, the conditions of self and the teachings, Seeing well and discriminating well, not following thoughts and perceptions.

The above three lines of verse are about the characteristics of the two comprehensions (comprehension of principle and skillful communication). 'Seeing well' is the comprehension of principle. 'Discriminating' is skillful communication. 'Not following thoughts and perceptions' means that having attained the characteristics of the two comprehensions, one no longer follows the strong feelings and deluded thoughts of external paths.

Not having true reality, like the delusions of a fool, How do delusions arise? Taking non-self as liberation.

If one gives rise to discrimination without having attained true suchness, it is no different from the delusions of a fool. What are delusions? It is falsely considering that the non-self (anatta) nature of all dharmas is liberation.

Observing conditioned things, the continuous succession of arising and ceasing, Increasing the two views, inverted and without knowledge, Taking one as the ultimate truth, and freedom from sin as Nirvana.

觀察世妄想　　如幻夢芭蕉

如來以正智眼。觀察世間諸有為法。皆是虛幻生滅。妄計為實增長有無二見。凡愚顛倒無所知覺。除一真如涅槃妙心之外。余皆虛妄。故喻云。如幻夢芭蕉也。無罪者。謂了罪性本空。即是涅槃也。

雖有貪恚癡　　而實無有人　從愛生諸陰　　有皆如幻夢

此重釋如幻等義。言雖有三毒。而無能起之人。蓋二我本空。何三毒之有。是則能生愛慾與所生五陰。皆如夢幻也。

爾時大慧菩薩。白佛言。世尊。惟愿為說不實妄想相。不實妄想云何而生。說何等法名不實妄想。於何等法中不實妄想。佛告大慧。善哉善哉。能問如來如是之義。多所饒益多所安樂。哀憫世間一切天人。諦聽諦聽。善思念之。當爲汝說。大慧白佛言。善哉世尊。唯然受教。佛告大慧。種種義種種不實妄想。計著妄想生。大慧。攝所攝計著。不知自心現量。及墮有無見。增長外道見。妄想習氣計著外種種義。心心數妄想。計著我我所生　窮妄想者必極其致。示真性者必盡其源。盡其源則真性自明。極其致則妄想何有。故大慧請問不實妄想相。凡致三問。一問。妄想云何生。二問。何法名妄想。三問。於何而起妄想。佛依次答釋。初答言種種義者。凡外法有種種相義皆虛妄。因之而生故。有

【現代漢語翻譯】現代漢語譯本　觀察世間虛妄的念想，就像幻術、夢境和芭蕉一樣虛幻不實。

如來以真正的智慧之眼，觀察世間一切有為法，都是虛幻生滅的。人們虛妄地認為它們是真實的，從而增長了有和無的兩種錯誤見解。凡夫愚昧顛倒，沒有絲毫覺察。除了唯一真實的如來藏涅槃妙心之外，其餘一切都是虛妄的。所以用幻術、夢境和芭蕉來比喻。所謂『無罪』，是指了悟罪性的本質本為空性，這就是涅槃的境界。

即使有貪婪、嗔恨、愚癡，實際上並沒有人。　從愛慾產生諸陰，存在的一切都像幻術和夢境一樣。

這句是再次解釋如幻等含義。意思是說，即使有貪嗔癡三毒，也沒有能生起三毒的人。因為人我和法我本來就是空性的，哪裡會有什麼三毒呢？這樣說來，能生起愛慾的心和所生起的色受想行識五陰，都像夢幻一樣虛假不實。

這時，大慧菩薩（Mahamati Bodhisattva）對佛說：『世尊，希望您能為我們講說不真實的妄想之相。不真實的妄想是如何產生的？說什麼樣的法叫做不真實的妄想？在什麼樣的法中產生不真實的妄想？』　　佛告訴大慧菩薩（Mahamati Bodhisattva）說：『很好，很好！你能夠問如來這樣的意義，對眾生有很大的饒益，能帶來很多的安樂，憐憫世間一切天人和人。仔細聽，仔細聽！好好地思考，好好地憶念，我將為你們解說。』　　大慧菩薩（Mahamati Bodhisattva）對佛說：『好的，世尊，我願意接受教誨。』　　佛告訴大慧菩薩（Mahamati Bodhisattva）說：『種種名相和種種不真實的妄想，都是由於執著妄想而產生的。大慧（Mahamati），由於對能攝受和所攝受的執著，不能了知自心現量，並且墮入有見和無見的邪見之中，增長了外道的見解。由於妄想的習氣，執著于外在的種種名相，心和心所產生的妄想，執著於我以及我所擁有的事物而產生。』窮究妄想的人必定會達到它的極致，揭示真性的人必定會窮盡它的根源。窮盡根源，真性自然顯明；達到極致，妄想又在哪裡呢？所以大慧菩薩（Mahamati Bodhisattva）請問不真實的妄想之相，總共問了三個問題。一問，妄想是如何產生的？二問，什麼樣的法叫做妄想？三問，在什麼情況下產生妄想？佛依次回答解釋。首先回答說，種種名相，凡是外在的法有種種相和義，都是虛妄的，因為執著于這些虛妄的名相，所以才產生妄想。

【English Translation】 English version Observing the world's delusive thoughts, they are like illusions, dreams, and banana trees.

The Tathagata (如來) [the thus-gone one, an epithet of the Buddha] observes all conditioned dharmas (法) [phenomena, teachings] in the world with the eye of true wisdom, and they are all illusory and subject to arising and ceasing. People falsely believe them to be real, thereby increasing the two erroneous views of existence and non-existence. Ordinary people are ignorant and deluded, without any awareness. Apart from the only true Nirvana (涅槃) [liberation from suffering] wonderful mind, everything else is false. Therefore, it is likened to illusions, dreams, and banana trees. The so-called 'without sin' means understanding that the nature of sin is inherently emptiness, which is the state of Nirvana (涅槃) [liberation from suffering].

Even if there are greed, hatred, and delusion, in reality, there is no person. From desire arise the skandhas (陰) [aggregates of existence], and all that exists is like illusions and dreams.

This is a re-explanation of the meaning of 'like illusions' and so on. It means that even if there are the three poisons of greed, hatred, and delusion, there is no one who can give rise to them. Because the ego and the dharma (法) [phenomena, teachings] are inherently empty, where would there be any three poisons? In this way, the mind that can give rise to desire and the five skandhas (陰) [aggregates of existence] that arise from it are all false and unreal like dreams.

At that time, Mahamati Bodhisattva (大慧菩薩) [a great wisdom being] said to the Buddha: 'World Honored One, I wish you would explain to us the characteristics of unreal thoughts. How do unreal thoughts arise? What kind of dharma (法) [phenomena, teachings] is called unreal thought? In what kind of dharma (法) [phenomena, teachings] do unreal thoughts arise?' The Buddha told Mahamati Bodhisattva (大慧菩薩): 'Excellent, excellent! You are able to ask the Tathagata (如來) [the thus-gone one, an epithet of the Buddha] about such meanings, which will greatly benefit sentient beings, bring much happiness, and have compassion for all devas (天) [gods] and humans in the world. Listen carefully, listen carefully! Think well and remember well, and I will explain it to you.' Mahamati Bodhisattva (大慧菩薩) said to the Buddha: 'Good, World Honored One, I am willing to receive your teachings.' The Buddha told Mahamati Bodhisattva (大慧菩薩): 'Various names and various unreal thoughts all arise from attachment to delusive thoughts. Mahamati (大慧), due to attachment to what can be grasped and what is grasped, one cannot understand the self-mind's present measure, and falls into the wrong views of existence and non-existence, increasing the views of external paths. Due to the habitual tendencies of delusive thoughts, one is attached to various external names, and the delusive thoughts arising from the mind and mental factors are attached to the self and what is possessed by the self.' Those who exhaustively investigate delusive thoughts will surely reach their limit, and those who reveal the true nature will surely exhaust its source. Exhausting the source, the true nature will naturally become clear; reaching the limit, where will delusive thoughts be? Therefore, Mahamati Bodhisattva (大慧菩薩) asked about the characteristics of unreal thoughts, asking a total of three questions. First, how do delusive thoughts arise? Second, what kind of dharma (法) [phenomena, teachings] is called delusive thought? Third, under what circumstances do delusive thoughts arise? The Buddha answered and explained them in order. First, he answered that various names, all external dharmas (法) [phenomena, teachings] have various characteristics and meanings, which are all false. Because of attachment to these false names, delusive thoughts arise.

種種不實妄想計著生也。次答言攝所攝計著者。謂于根塵計著。不知唯心所現。及於心外墮有無見。依是增長諸外道見。皆妄想法。知其法則知所以妄也。后答言妄想習氣等者。即上所依處也。又曰。心心數妄想計著我我所生者。即人法二我是其處也。知其處則知所以起妄之源。源既不實妄即滅矣。

大慧白佛言。世尊。若種種義。種種不實妄想。計著妄想生。攝所攝計著。不知自心現量。及墮有無見。增長外道見。妄想習氣計著外種種義。心心數妄想我我所計著生。世尊。若如是外種種義相墮有無相。離性非性離見相。世尊。第一義亦如是。離量根分譬因相。世尊何故一處妄想不實義。種種性計著妄想生。非計著第一義處相妄想生。將無世尊說邪因論耶。說一生一不生　大慧白佛言下。疊領上意以生后問。意謂佛如是說者。則于外種種義。墮有無相者。亦是性離有無。及離諸見之相。然第一義。亦是離諸根量宗因喻相。意以外種種義與第一義無異。何故言種種義生分別第一義不生分別。豈非世尊所言乖理有生有不生耶。

佛告大慧。非妄想一生一不生。所以者何。謂有無妄想不生故。外現性非性。覺自心現量妄想不生。大慧。我說余愚夫自心種種妄想相故。事業在前種種妄想性相計著生。云何愚夫得離

【現代漢語翻譯】現代漢語譯本：種種不真實的妄想執著由此產生。接下來回答『攝所攝計著者』，指的是對於六根和六塵的執著，不知道一切都是唯心所現，以及在心外落入有和無的見解。依靠這些增長各種外道的見解，都是虛妄的想法。瞭解了這些法則，就能知道妄想產生的原因。最後回答『妄想習氣等者』，就是上面所說的依靠之處。又說，『心和心所產生的妄想執著於我和我所』，這就是人我和法我產生的地方。知道了這些地方，就能知道產生妄想的根源。根源既然不真實，妄想也就消滅了。

大慧菩薩對佛說：『世尊，如果種種義，種種不真實的妄想，執著妄想而產生，攝所攝的執著，不知道是自己心識的顯現，並且落入有和無的見解，增長外道的見解，妄想的習氣執著于外在的種種義，心和心所產生的妄想執著於我和我所而產生。世尊，如果這樣，外在的種種義的現象落入有和無的現象，遠離自性和非自性，遠離各種見解的現象。世尊，第一義諦（Paramārtha，最高真理）也是這樣，遠離衡量、根源、分類、譬喻、原因等現象。世尊，為什麼在一處，妄想不真實的義，種種自性執著妄想而產生，而不是執著第一義諦之處的現象而產生妄想？難道世尊您在說邪因論嗎？說一生，一不生？』大慧菩薩稟告佛陀之後，重複領會上面的意思，以引出後面的問題。意思是說，佛如果這樣說，那麼對於外在的種種義，落入有和無的現象，也是自性遠離有和無，以及遠離各種見解的現象。然而第一義諦，也是遠離各種根、量、宗、因、喻的現象。意思是說，外在的種種義和第一義諦沒有差別，為什麼說種種義產生分別，而第一義諦不產生分別？難道不是世尊所說的不合道理，有生有不生嗎？

佛告訴大慧菩薩：『不是妄想一生一不生。為什麼呢？因為有和無的妄想不產生。外在顯現的自性和非自性，覺悟到自己心識的顯現，妄想就不產生。大慧，我說對於愚夫，因為自己心識的種種妄想現象，事業在眼前，種種妄想的自性現象執著而產生。愚夫怎麼能夠脫離呢？』

【English Translation】 English version: All kinds of unreal, deluded attachments arise from this. Next, the answer to 'grasping what is grasped' refers to attachment to the six roots and six objects, not knowing that everything is a manifestation of mind only, and falling into views of existence and non-existence outside of the mind. Relying on these increases various heretical views, which are all false thoughts. Understanding these principles allows one to know the cause of delusion. Finally, the answer to 'deluded habit energies, etc.' is the place of reliance mentioned above. Furthermore, it is said, 'The mind and mental functions' delusions attach to 'I' and 'mine,' which is where the 'person-self' (pudgala-ātman) and 'dharma-self' (dharma-ātman) arise. Knowing these places allows one to know the source from which delusion arises. Since the source is unreal, delusion will cease.

Mahamati (Mahāmati, great wisdom) said to the Buddha: 'World Honored One, if all kinds of meanings, all kinds of unreal delusions, arise from attachment to delusion, grasping what is grasped, not knowing that it is a manifestation of one's own mind, and falling into views of existence and non-existence, increasing heretical views, the habit energies of delusion attach to external various meanings, the mind and mental functions' delusions attach to 'I' and 'mine' and arise. World Honored One, if this is the case, the phenomena of external various meanings fall into the phenomena of existence and non-existence, are apart from self-nature and non-self-nature, apart from the phenomena of various views. World Honored One, the First Principle (Paramārtha, highest truth) is also like this, apart from measurement, root, classification, simile, cause, and other phenomena. World Honored One, why is it that in one place, the unreal meaning of delusion, various self-natures arise from attachment to delusion, but not from attachment to the phenomena of the place of the First Principle? Is the World Honored One speaking of a heterodox theory of causation? Saying that one arises and one does not arise?' After Mahamati reported to the Buddha, he repeated the meaning above to introduce the questions that followed. The meaning is that if the Buddha speaks in this way, then for external various meanings, falling into the phenomena of existence and non-existence, is also self-nature apart from existence and non-existence, and apart from the phenomena of various views. However, the First Principle is also apart from various roots, measurements, tenets, causes, and similes. The meaning is that external various meanings and the First Principle are no different, so why is it said that various meanings give rise to discrimination, while the First Principle does not give rise to discrimination? Isn't what the World Honored One says unreasonable, with some arising and some not arising?

The Buddha said to Mahamati: 'It is not that delusion arises in one way and does not arise in another. Why? Because delusions of existence and non-existence do not arise. The external manifestation of self-nature and non-self-nature, realizing the manifestation of one's own mind, delusion does not arise. Mahamati, I say that for foolish people, because of the various deluded phenomena of their own minds, actions are before their eyes, and various deluded self-nature phenomena arise from attachment. How can foolish people be liberated?'

我我所計著見。離作所作因緣過。覺自妄想心量。身心轉變究竟明解一切地如來自覺境界。離五法自性事見妄想。以是因緣故。我說妄想從種種不實義計著生。知如實義得解脫自心種種妄想　佛答以我非虛妄分別世諦有生第一義有不生。所以下徴釋。所以生不生者。謂了有無妄想。所見外法離性。覺了唯心所現。而妄想不生。非別有第一義諦也。但愚夫不了自心所現故。見所作有為事業在前。于中起諸分別妄計耳。非別有世諦也。既而佛又念諸愚夫在迷云。何能離人法二我。及離能作所作因緣之過。又念云何能覺妄想皆自心量。而得身心轉變。究竟明解一切智地。到如來自證境界。離五法三自性事見妄想。事即名相。見即妄想。既作是念。所以我說妄想從種種虛。妄計著而生。知如實義者。謂能如是了知如實之義。即得解脫息諸妄想也。

爾時世尊欲重宣此義。而說偈言。

諸因及與緣　　從此生世間　妄想著四句　　不知我所通　世間非有生　　亦復非無生　不從有無生　　亦非非有無　諸因及與緣　　云何愚妄想　非有亦非無　　亦復非有無　如來觀世間　　心轉得無我　一切性不生　　以從緣生故　一切緣所作　　所作非自有　事不自生事　　有二事過故　無二事過故　　非有

【現代漢語翻譯】現代漢語譯本我說我所執著的見解，脫離能作和所作的因緣過失，覺悟到一切妄想都只是自心的量度，身心轉變，最終明白瞭解一切智地，到達如來自覺的境界，遠離五法（名、相、分別、正智、如如）自性（遍計所執性、依他起性、圓成實性）的事見妄想。因為這個緣故，我說妄想是從種種不真實的意義執著而產生的。知道如實的意義，就能解脫自心種種的妄想。佛陀回答說，我並非虛妄分別，世俗諦上說有生，第一義諦上說沒有生。下面解釋為什麼有生和沒有生。所謂生與不生，是說了解了有和無都是妄想，所見的外在事物都離開了自性，覺悟到一切都只是心所顯現的，這樣妄想就不會產生。並非另外存在一個第一義諦。只是愚笨的人不瞭解自己心所顯現的，所以看到所作的有為事業在眼前，於是在其中產生各種分別和虛妄的計度罷了。並非另外存在一個世俗諦。佛陀又想到，這些愚笨的人還在迷惑之中，怎麼能脫離人法二我，以及脫離能作和所作的因緣過失呢？又想到，要怎樣才能覺悟到一切妄想都是自心的量度，從而得到身心的轉變，最終明白瞭解一切智地，到達如來自證的境界，遠離五法三自性的事見妄想呢？事就是名相，見就是妄想。因為這樣思考，所以我說妄想是從種種虛妄的執著而產生的。知道如實義的人，就是能夠這樣瞭解如實之義，就能解脫，止息各種妄想。

這時，世尊想要再次宣說這個意義，就說了偈語：

諸因以及諸緣，從此產生世間。妄想執著於四句（有、無、亦有亦無、非有非無），不知道我所通達的。世間並非有生，也並非沒有生。不是從有和無產生，也不是從非有非無產生。諸因以及諸緣，為什麼愚笨地妄想呢？既非有也非無，也並非亦有亦無。如來觀察世間，心轉變而得到無我。一切自性不生，因為是從因緣生起的緣故。一切都是因緣所作，所作的並非自己本來就有。事物不是自己產生事物，因為有二事（能生、所生）的過失。沒有二事的過失，所以並非有。

【English Translation】 English version I speak of the views I am attached to, transcending the faults of causes and conditions of action and creation. Awakening to the fact that all delusions are merely the measure of one's own mind, transforming body and mind, ultimately understanding the ground of all wisdom, reaching the self-realized state of the Tathagata, and being free from the delusions of views regarding phenomena (name, form, discrimination, right knowledge, suchness), self-nature (the nature of complete dependence on others, the nature of arising from conditions, the nature of perfect reality). For this reason, I say that delusion arises from attachment to various unreal meanings. Knowing the true meaning allows one to be liberated from the various delusions of one's own mind. The Buddha answered, 'I do not falsely discriminate; in conventional truth, there is arising; in ultimate truth, there is no arising.' The following explains why there is arising and no arising. The so-called arising and non-arising means understanding that both existence and non-existence are delusions, that external phenomena seen are devoid of inherent nature, and realizing that everything is merely a manifestation of the mind. In this way, delusion will not arise. There is no separate ultimate truth. It is only because foolish people do not understand what is manifested by their own minds that they see the active deeds they have done before them, and thus generate various discriminations and false estimations. There is no separate conventional truth. The Buddha further thought, 'These foolish people are still in delusion; how can they be free from the two selves of person and phenomena, and from the faults of the causes and conditions of action and creation?' He also thought, 'How can they realize that all delusions are merely the measure of their own minds, thereby attaining the transformation of body and mind, ultimately understanding the ground of all wisdom, reaching the self-realized state of the Tathagata, and being free from the delusions of views regarding the five dharmas (nama, rupa, vikalpa, samyagjnana, tathata) and the three self-natures (parikalpita-svabhava, paratantra-svabhava, parinispanna-svabhava)?' Phenomena are names and forms, and views are delusions. Because of this thought, I say that delusion arises from various false attachments. Those who know the true meaning are those who can understand the true meaning in this way, and they can be liberated and cease all delusions.

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

Causes and conditions, from these the world arises. Delusions cling to the four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence), not knowing what I have realized. The world is not born, nor is it unborn. It does not arise from existence and non-existence, nor from neither existence nor non-existence. Causes and conditions, why foolishly delude? Neither existence nor non-existence, nor both existence and non-existence. The Tathagata observes the world, the mind transforms and attains no-self. All natures are unborn, because they arise from conditions. All are made by conditions, what is made is not self-existent. A thing does not produce itself, because there is the fault of two things (producer, produced). Without the fault of two things, therefore it is not existent.

性可得

偈從初至非有性可得。頌上所作因緣之過。諸因及與緣等。謂凡諸世間法。莫不從因緣生。而妄想者。于因緣法著有無等四句之見。不知如來所通之理。世間非有生下。離性執四句。謂諸法本無四性。又曰。諸因及與緣等。仍責前過。謂諸法本空。云何愚夫于中而生妄想。非但本無有無四句性執。亦無非有非無四句相執。具如大論性相二空也。若能如是觀察。轉彼性相二執。而得人法二無我智。然性實不生。從緣故有。此諸法既從緣生。則法無自體。又曰。事不自生事者。事即果也。凡所生之法。有因則必有果。如業因招生死之果。原其因既不生。果豈自生果耶。若無果生果二事之過。則任運離乎有無性執。故云非有性可得也。

觀諸有為法　　離攀緣所緣　無心之心量　　我說為心量　量者自性處　　緣性二俱離　性究竟妙凈　　我說名心量

自此至末。頌上覺自妄想心量顯如來自覺境界。此八句略頌心量。不了諸法唯心。則有所緣之境。以正智觀之。離乎能緣之心所緣之境。既離能所則無分別之心。是為唯心。故云我說為心量。雖了諸法唯心。猶存性執對境。未能忘能緣之念。直須緣性俱離始為究竟如來藏心之心量也。緣性者。緣即能緣性即所緣之法也。

施設世諦我　　彼

【現代漢語翻譯】現代漢語譯本

性可得

偈語從『初至非有性可得』，是責備前面所說的因緣的過失。諸因以及緣等，指的是所有世間法，沒有不是從因緣而生的。而妄想的人，對於因緣法執著于有無等四句的見解，不知道如來所通達的道理。『世間非有生下』，是說要遠離對自性的執著和四句的分別。一切法本來就沒有四種自性。又說：『諸因及與緣等』，仍然是責備前面的過失，說一切法本來是空性的，為什麼愚夫在其中產生妄想？不但本來沒有有無四句的自性執著，也沒有非有非無四句的相狀執著，具體可以參考《大論》中關於性空和相空的論述。如果能夠這樣觀察，就能轉變對於自性和相狀的兩種執著，而獲得人無我和法無我的智慧。然而自性實際上是不生的，因為因緣和合而有。這些法既然是從因緣而生，那麼法就沒有自體。又說：『事不自生事者』，事就是果。凡是所生的法，有因就必定有果，比如業因招感生死之果。追溯其原因，既然因不生，果又怎麼會自己生果呢？如果沒有果生果的兩種過失，那麼自然就能遠離對於有無自性的執著，所以說『非有性可得』。

觀諸有為法，離攀緣所緣無心之心量，我說為心量量者自性處，緣性二俱離性究竟妙凈，我說名心量

從這裡到最後，是讚頌通過覺悟自己的妄想心量，從而顯現如來自覺的境界。這八句簡略地讚頌了心量。不瞭解一切法唯心，就會有所緣的境界。用正智來觀察，就能遠離能緣的心和所緣的境。既然遠離了能所，就沒有分別之心，這就是唯心，所以說『我說為心量』。即使瞭解了一切法唯心，仍然存在對於自性的執著和對境的分別，未能忘卻能緣的念頭。必須能緣和所緣的自性都遠離，才是究竟的如來藏心之心量。緣性，緣就是能緣，性就是所緣的法。

施設世諦我，彼 English version

'The Nature Can Be Attained'

The verse from 'the beginning to the non-existence of nature can be attained' rebukes the faults of the causes and conditions mentioned earlier. 'All causes and conditions, etc.' refer to all worldly dharmas, none of which are not born from causes and conditions. However, those who are deluded cling to views of existence and non-existence, etc., regarding the dharmas arising from causes and conditions, and do not understand the principles understood by the Tathagata (如來, one of the titles of a Buddha). 'The world is not born from existence downwards' means to stay away from clinging to inherent nature and the four phrases (有無等四句, existence, non-existence, both existence and non-existence, neither existence nor non-existence). All dharmas originally have no four inherent natures. Furthermore, it says, 'All causes and conditions, etc.,' still rebuking the previous faults, saying that all dharmas are originally empty, so why do foolish people generate delusions within them? Not only is there originally no clinging to the inherent nature of the four phrases of existence and non-existence, but there is also no clinging to the appearance of the four phrases of neither existence nor non-existence. This is fully explained in the 'Great Treatise' on the emptiness of nature and appearance. If one can observe in this way, one can transform the two attachments to inherent nature and appearance, and attain the wisdom of the two non-selves of person and dharma. However, nature is actually not born, but exists due to conditions. Since these dharmas are born from conditions, then the dharmas have no self-nature. Furthermore, it says, 'Things do not arise from themselves,' where 'things' refer to effects. All born dharmas must have an effect if there is a cause, such as karmic causes leading to the effects of birth and death. Tracing back to the cause, since the cause does not arise, how can the effect arise from itself? If there are no faults of effects arising from effects, then one will naturally be free from clinging to the inherent nature of existence and non-existence, so it is said that 'the nature of non-existence can be attained.'

'Observing all conditioned dharmas, free from clinging to the object of clinging The measure of mind without mind, I call the measure of mind The measure is the place of self-nature, both the object of clinging and nature are separated Nature is ultimately wonderfully pure, I call it the measure of mind'

From here to the end, it praises the manifestation of the Tathagata's (如來, one of the titles of a Buddha) self-awakened state through awakening to one's own deluded mind-measure. These eight lines briefly praise the mind-measure. If one does not understand that all dharmas are only mind, then there will be an object of clinging. Observing with right wisdom, one can be free from the mind that clings and the object that is clung to. Since one is free from the clinger and the clung to, there is no discriminating mind, which is only mind, so it is said, 'I call it the measure of mind.' Even if one understands that all dharmas are only mind, there is still clinging to inherent nature and discrimination of objects, and one has not forgotten the thought of the clinger. One must separate both the object of clinging and the nature of what is clung to in order to be the ultimate Tathagatagarbha (如來藏, the womb of the Buddhas) mind-measure. 'Object of clinging and nature' means that the object of clinging is the clinger, and nature is the dharma that is clung to.

'Establishing the worldly self, that' 彼

【English Translation】 That

則無實事　諸陰陰施設　　無事亦復然　有四種平等　　相及因性生　第三無我等　　第四修修者

此下廣示心量也。世諦我者。人執也。諸陰陰者。法執也。然此二執以自共相。求之無實事可得。則法皆平等。故有四種平等見。相即五陰。則相與非相平等。相必有因。因性與果性平等。因果具故有我。則我與無我平等。能了無我者是修。則有修與無修平等也。

妄想習氣轉　　有種種心生　境界于外現　　是世俗心量　外現而非有　　心見彼種種　建立於身財　　我說為心量

妄想等者。由無始妄想熏習。次第轉生種種心識。妄心既作見有外境。此世俗心量也。然外境本無。由心取之見種種相。即五塵等是。身財建立。謂五識身財即妄想心量也。

離一切諸見　　及離想所想　無得亦無生　　我說為心量　非性非非性　　性非性悉離　謂彼心解脫　　我說為心量　如如與空際　　涅槃及法界　種種意生身　　我說為心量

前四句。謂能離人法二我之見。及離能想所想。則無得無生。是為正智之心量也。中四句。謂離有無四句性執。及離能離之心。亦即正智心量。非性即非有。非非性即非無性。非性即有無。如入楞伽所云也。后四句言如如即真如。空際即實際。涅

【現代漢語翻譯】現代漢語譯本則無實事諸陰陰施設無事亦復然有四種平等相及因性生第三無我等第四修修者

此下廣示心量也。世諦我者，人執也。諸陰陰者，法執也。然此二執以自共相，求之無實事可得。則法皆平等。故有四種平等見。相即五陰（色、受、想、行、識五種構成要素），則相與非相平等。相必有因，因性與果性平等。因果具故有我，則我與無我平等。能了無我者是修，則有修與無修平等也。

妄想習氣轉有種種心生境界于外現是世俗心量外現而非有心見彼種種建立於身財我說為心量

妄想等者，由無始妄想熏習，次第轉生種種心識。妄心既作見有外境，此世俗心量也。然外境本無，由心取之見種種相，即五塵（色、聲、香、味、觸五種感官對像）等是。身財建立，謂五識（眼識、耳識、鼻識、舌識、身識）身財即妄想心量也。

離一切諸見及離想所想無得亦無生我說為心量非性非非性性非性悉離謂彼心解脫我說為心量如如與空際涅槃及法界種種意生身我說為心量

前四句，謂能離人法二我之見，及離能想所想，則無得無生，是為正智之心量也。中四句，謂離有無四句性執，及離能離之心，亦即正智心量。非性即非有，非非性即非無性，非性即有無，如入楞伽所云也。后四句言如如即真如，空際即實際，涅

【English Translation】 English version Then there is no real substance. All skandhas (aggregates) are established, and non-existence is also the same. There are four kinds of equality: form and its relation, cause and nature arising. The third is equality of self and no-self, the fourth is equality of the practitioner and non-practitioner.

This below extensively shows the measure of the mind. The mundane self is the attachment to self. The skandhas are the attachment to dharma (teachings, laws). However, these two attachments, when sought in their self and common characteristics, have no real substance to be found. Thus, all dharmas are equal. Therefore, there are four kinds of equal views. Form is the five skandhas (form, feeling, perception, mental formations, consciousness), thus form and non-form are equal. Form must have a cause, the nature of cause and the nature of effect are equal. Because cause and effect are complete, there is self, thus self and no-self are equal. One who understands no-self is a practitioner, thus the practitioner and non-practitioner are equal.

Deluded thoughts and habitual tendencies turn, and various minds arise. The realm appears externally, this is the measure of the mundane mind. The external appearance is not real, the mind sees those various things. Establishing on body and wealth, I say is the measure of the mind.

Deluded thoughts and so on, due to beginningless deluded thoughts'熏習(xunxi, influence), various consciousnesses successively arise. Since the deluded mind creates the view of external realms, this is the measure of the mundane mind. However, the external realm is fundamentally non-existent, the mind grasps it and sees various forms, which are the five dusts (form, sound, smell, taste, touch). Establishing on body and wealth, meaning the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) body and wealth are the measure of the deluded mind.

Leaving all views, and leaving the thinker and the thought. No attainment and no arising, I say is the measure of the mind. Neither nature nor non-nature, nature and non-nature are all left behind. That is called the mind's liberation, I say is the measure of the mind. Suchness and the expanse of space, Nirvana and the Dharma Realm. Various mind-born bodies, I say is the measure of the mind.

The first four lines mean being able to leave the views of the two selves of person and dharma, and leaving the thinker and the thought, then there is no attainment and no arising, this is the measure of correct wisdom. The middle four lines mean leaving the four-fold nature attachment of existence and non-existence, and leaving the mind that can leave, which is also the measure of correct wisdom. Non-nature means non-existence, non-non-nature means non-non-existence, non-nature means existence and non-existence, as said in the Lankavatara Sutra. The last four lines say that suchness is true suchness, the expanse of space is actual reality, Nirva

槃即究竟大涅槃。法界即佛法界。此皆一體異名。由離前名相妄想。至於正智。以極真如實際住于涅槃法界之中故。能示現種種意生之身度脫眾生。是為如來第一義心心量也。

爾時大慧菩薩白佛言。世尊。如世尊所說。菩薩摩訶薩當善語義。云何為菩薩善語義。云何為語。云何為義。佛告大慧。諦聽諦聽善思念之當爲汝說。大慧白佛言。善哉世尊。唯然受教。佛告大慧。云何為語。謂言字妄想和合。依咽喉唇舌齒龂頰輔。因彼我言說妄想習氣計著生。是名為語　因前云如如及法界等語故。有善語善義之問。答中先明善語。謂言字妄想等。入楞伽云。語者所謂分別習氣而為其因。依于喉舌等。而出種種音聲。文字相對談說。是名為語也。

大慧云何為義。謂離一切妄想相言說相。是名為義。大慧。菩薩摩訶薩于如是義獨一靜處。聞思修慧緣自覺了向涅槃城。習氣身轉變已。自覺境界觀地地中間勝進義相。是名菩薩摩訶薩善義　義由語顯。若隨語生見。非但失義亦且迷名。故順離妄想相及言說相。要由契證方名善義。故此明修證之道。所謂獨一靜處聞思修慧。于真如法界等。隨其所聞名義。思修觀察緣自覺智趣向涅槃。轉前所說妄想習氣。歸自覺境界。行於諸地勝進行相。是名善義。

複次大慧。善

【現代漢語翻譯】現代漢語譯本：槃（Pan）：即究竟的大涅槃（Nirvana）。法界（Dharmadhatu）：即佛法界（Buddha-Dharmadhatu）。這些都是一體的不同名稱。由於遠離了之前的名相妄想，達到了正智。以極其真實的真如實際安住于涅槃法界之中，所以能示現種種意生之身，度脫眾生。這是如來第一義心心量。當時，大慧菩薩（Mahamati Bodhisattva）對佛說：『世尊，正如世尊所說，菩薩摩訶薩（Bodhisattva-Mahasattva）應當善於言語。什麼是菩薩善於言語？什麼是語？什麼是義？』佛告訴大慧：『仔細聽，仔細聽，好好思考，我將為你解說。』大慧對佛說：『好的，世尊，我願意接受教誨。』佛告訴大慧：『什麼是語？就是言語文字的妄想和合，依靠咽喉、嘴唇、舌頭、牙齒、牙齦、面頰的輔助，因為彼此的言說妄想習氣執著而產生。這叫做語。』因為前面說了如如（Tathata）及法界（Dharmadhatu）等語，所以有善語善義的提問。回答中先說明善語，就是言語文字的妄想等。《入楞伽經》（Lankavatara Sutra）說：『語，就是分別習氣作為它的原因，依靠喉嚨、舌頭等，發出種種聲音，文字相對談說，這叫做語。』大慧，什麼是義？就是遠離一切妄想相和言說相。這叫做義。大慧，菩薩摩訶薩對於這樣的義，在獨一靜處，通過聞、思、修的智慧，憑藉自覺的智慧，趨向涅槃城，習氣身轉變之後，在自覺的境界中，觀察各地之間勝進的義相。這叫做菩薩摩訶薩善義。義由語顯。如果隨著語產生見解，非但失去義，而且迷惑名。所以應當遠離妄想相和言說相。要通過契合證悟才能稱為善義。因此這裡說明修證的道路。所謂獨一靜處，聞、思、修的智慧，對於真如法界等，隨著所聽聞的名義，思考修習觀察，憑藉自覺的智慧趨向涅槃，轉變之前的妄想習氣，歸於自覺的境界，行於各地的勝進行相，這叫做善義。再者，大慧。

【English Translation】 English version: 'Pan' (Nirvana) means the ultimate Great Nirvana. 'Dharmadhatu' (Dharmadhatu) means the Buddha-Dharmadhatu. These are different names for the same entity. Because of being apart from the previous conceptual and linguistic delusions, one attains Right Knowledge. By abiding in the extremely true Suchness-Reality within Nirvana-Dharmadhatu, one can manifest various mind-made bodies to liberate sentient beings. This is the Tathagata's (Thus Come One) heart-mind measure of the supreme meaning. At that time, Mahamati Bodhisattva addressed the Buddha, saying: 'World Honored One, as the World Honored One has said, a Bodhisattva-Mahasattva should be skilled in language. What is a Bodhisattva's skill in language? What is 'language'? What is 'meaning'?' The Buddha told Mahamati: 'Listen carefully, listen carefully, and contemplate well; I will explain it to you.' Mahamati said to the Buddha: 'Excellent, World Honored One. I am ready to receive your teaching.' The Buddha told Mahamati: 'What is 'language'? It is the combination of delusional thoughts of words and letters, relying on the throat, lips, tongue, teeth, gums, and cheeks, arising from the habitual attachment to the delusional speech of oneself and others. This is called 'language'.' Because of the previous mention of terms such as 'Tathata' (Suchness) and 'Dharmadhatu' (Dharmadhatu), there is the question of skillful language and skillful meaning. The answer first clarifies skillful language, which is the delusion of words and letters, etc. The Lankavatara Sutra says: 'Language is the differentiating habitual tendencies as its cause, relying on the throat, tongue, etc., to produce various sounds, speaking in terms of relative words and letters. This is called language.' Mahamati, what is 'meaning'? It is being apart from all delusional appearances and linguistic appearances. This is called 'meaning'. Mahamati, a Bodhisattva-Mahasattva, regarding such meaning, in a solitary and quiet place, through the wisdom of hearing, thinking, and cultivating, relying on self-realized wisdom, moves towards the city of Nirvana. After the transformation of the habitual body, in the realm of self-realization, one observes the aspects of progressive meaning between the various stages. This is called a Bodhisattva-Mahasattva's skillful meaning. Meaning is revealed by language. If views arise following language, one not only loses the meaning but also becomes deluded by the name. Therefore, one should be apart from delusional appearances and linguistic appearances. It is only through accordance with realization that one can be called skillful in meaning. Therefore, this explains the path of cultivation and realization. That is, in a solitary and quiet place, through the wisdom of hearing, thinking, and cultivating, regarding Suchness-Dharmadhatu, etc., according to the names and meanings heard, one contemplates and cultivates, relying on self-realized wisdom to move towards Nirvana, transforming the previous delusional habitual tendencies, returning to the realm of self-realization, and practicing the aspects of progressive advancement in the various stages. This is called skillful meaning. Furthermore, Mahamati.

語義菩薩摩訶薩。觀語與義非異非不異。觀義與語亦復如是。若語異義者。則不因語辯義。而以語入義如燈照色　語即能詮言教。義即所詮義理。謂善解能詮即達所詮。善解所詮即了能詮。蓋約大乘言之。雖有能詮所詮。而能所不二故。云非異非不異。義雖妄言非言無以辯義。則必因言而入于義。如燈照色者。入楞伽云。譬如有人持燈照物知此物如是在如是處。所謂文字性離即是解脫。其善語善義之謂歟。

複次大慧不生不滅自性涅槃三乘一乘心自性等。如緣言說義計著。墮建立及誹謗見。異建立異妄想。如幻種種妄想現。譬如種種幻凡愚眾生作異妄想。非聖賢也　此段言隨語計著之過。如不生不滅等。雖皆理性名言。若謂實有則墮常見。若謂實無則墮斷見。況餘者乎。異建立異妄想者。謂因言說差別建立。而起異妄想計著。如見幻事計以為實。是愚夫見非聖賢也。

爾時世尊欲重宣此義。而說偈言。

彼言說妄想　　建立於諸法　以彼建立故　　死墮泥犁中　陰中無有我　　陰非即是我　不如彼妄想　　亦復非無我　一切悉有性　　如凡愚妄想　若有彼所見　　一切應見諦　一切法無性　　凈穢悉無有　不實如彼見　　亦非無所有

初四句中。言依語起見之失不免惡報。言陰

【現代漢語翻譯】現代漢語譯本：語義菩薩摩訶薩（bodhisattva-mahāsattva）。觀察語言和意義，它們既不是不同的，也不是沒有不同的。觀察意義和語言，也是這樣。如果語言和意義是不同的，那麼就不能通過語言來辨明意義，而是通過語言進入意義，就像燈照亮物體一樣。語言就是能詮釋的言教，意義就是所詮釋的義理。意思是說，善於理解能詮釋的語言，就能通達所詮釋的義理；善於理解所詮釋的義理，就能明瞭能詮釋的語言。大概從大乘的角度來說，雖然有能詮釋和所詮釋，但是能詮釋和所詮釋不是二元的，所以說既不是不同的，也不是沒有不同的。意義雖然是虛妄的，但是沒有語言就無法辨明意義，所以必須通過語言才能進入意義。就像燈照亮物體一樣。《入楞伽經》說：『譬如有人拿著燈照亮物體，知道這個物體就在這個地方。』所謂文字的自性是空性的，這就是解脫。這大概就是善於運用語言和善於理解意義的說法吧。

其次，大慧（Mahamati），對於不生不滅、自性涅槃（nirvana）、三乘、一乘、心自性等等，如果隨順著言語的因緣而對意義產生執著，就會墮入建立和誹謗的見解中，產生不同的建立和不同的妄想，就像幻術變現出種種妄想一樣。譬如種種幻術，凡夫愚癡的眾生會產生不同的妄想，但聖賢不會這樣。』這段話是說隨順語言而產生執著的過失。比如不生不滅等等，雖然都是理性的名言，如果認為它們是真實存在的，就會墮入常見；如果認為它們是完全不存在的，就會墮入斷見。更何況是其他的呢？不同的建立和不同的妄想，是指因為言語的差別建立，而產生不同的妄想和執著，就像看到幻術變現的事物，就認為是真實的一樣，這是愚夫的見解，不是聖賢的見解。

這時，世尊（Buddha）想要再次宣說這個意義，就說了偈語：

『那些言說和妄想，建立在諸法（dharmas）之上。因為那些建立的緣故，死後會墮入泥犁（naraka）之中。五陰（skandha）之中沒有我（ātman），五陰不是即是我。不如那些妄想，也不是沒有我。一切都說有自性，就像凡夫愚癡的妄想。如果有人像他們那樣見，一切都應該能見到真諦（tattva）。一切法沒有自性，清凈和污穢都沒有。不真實就像他們所見，也不是什麼都沒有。』

最初的四句中，說的是依靠語言而產生見解的過失，不能免除惡報。說的是五陰

【English Translation】 English version: Semantic Bodhisattva-Mahasattva. Observe language and meaning; they are neither different nor not different. Observe meaning and language; it is also like this. If language and meaning are different, then one cannot discern meaning through language, but rather enters meaning through language, just as a lamp illuminates objects. Language is the teaching that can explain, and meaning is the principle that is explained. It means that one who is good at understanding the language that can explain can comprehend the meaning that is explained; one who is good at understanding the meaning that is explained can understand the language that can explain. Generally speaking, from the perspective of Mahayana, although there is that which can explain and that which is explained, they are not dual, so it is said that they are neither different nor not different. Although meaning is illusory, without language, one cannot discern meaning, so one must enter meaning through language, just as a lamp illuminates objects. The Laṅkāvatāra Sūtra says: 'For example, if someone holds a lamp to illuminate an object, they know that the object is in such and such a place.' The so-called nature of letters being empty is liberation. This is probably the saying of being good at using language and being good at understanding meaning.

Furthermore, Mahamati, regarding non-arising and non-ceasing, self-nature nirvana, the Three Vehicles, the One Vehicle, the self-nature of mind, etc., if one clings to meaning based on the conditions of language, one will fall into views of establishment and slander, giving rise to different establishments and different delusions, just as illusions manifest various delusions. For example, various illusions cause ordinary, foolish beings to have different delusions, but sages do not. This passage speaks of the fault of clinging to language. For example, non-arising and non-ceasing, etc., although they are all rational terms, if one believes they are truly existent, one will fall into eternalism; if one believes they are completely non-existent, one will fall into annihilationism. How much more so for other things? Different establishments and different delusions refer to giving rise to different delusions and attachments based on the differential establishment of language, just as seeing illusory things and believing them to be real. This is the view of a fool, not the view of a sage.

At that time, the World Honored One (Buddha), wishing to proclaim this meaning again, spoke in verse:

'Those words and delusions, Are established upon all dharmas. Because of those establishments, After death, one falls into naraka. In the five skandhas there is no self (ātman), The five skandhas are not the self. Unlike those delusions, It is also not that there is no self. Everything is said to have self-nature, Like the delusions of ordinary fools. If someone sees like them, Everything should be able to see the truth (tattva). All dharmas have no self-nature, Purity and defilement are both non-existent. Unreal like what they see, It is also not that there is nothing.'

In the first four lines, it speaks of the fault of relying on language to generate views, which cannot avoid evil retribution. It speaks of the five skandhas.

中無有我等。此外道之見。合有所謂陰中有我我中有陰即陰是我離陰是我也。不如彼妄想等。謂雖不如彼外道邪見於言說中種種計著。無非是我也。一切悉有性者。常見也。若謂一切法實有性。應須見諦。彼不見諦而言有性。則妄見而已。又曰一切法無性。斷見也。斷則凈穢無有故特非之意。謂不如彼見之不實等也。

複次大慧。智識相今當說。若善分別智識相者。汝及諸菩薩。則能通達智識之相。疾成阿耨多羅三藐三菩提。大慧。彼智有三種。謂世間出世間出世間上上。云何世間智。謂一切外道凡夫計著有無。云何出世間智。謂一切聲聞緣覺。墮自共相希望計著。云何出世間上上智。謂諸佛菩薩。觀無所有法。見不生不滅離有無品。如來地人法無我緣自得生　辯諸法之真妄。明語義之是非。莫尚乎智識。故如來不待問而自說也。然此智識有通有別。義見於文。初明智有三種。約世出世間能知而言也。世智言外道者。凡出家不稟佛教者。皆名為外。其智之極雖至非想。然其所計不出有無。但名世智也。出世智中。言二乘墮自共相者。以二乘觀陰界入因緣四諦。無出總別相智。厭惡生死欣樂涅槃。故云希望計著也。上上智言觀無所有者。謂佛菩薩用上上智。照了諸法皆畢竟空。本無生滅。離有無相至於究竟覺地。

【現代漢語翻譯】現代漢語譯本：他們之中沒有『我』等等。這是外道的見解。他們認為所謂的『陰』（蘊，五蘊：色、受、想、行、識）中有『我』，『我』中有『陰』，或者『陰』就是『我』，離開『陰』就是『我』。這些都不如他們的妄想等等。雖然不如那些外道的邪見，但在言語表達中，他們會執著于各種各樣的概念，認為一切都是『我』。如果認為一切事物都具有真實的自性，那就是常見。如果認為一切法都真實存在自性，那就應該已經證得了真諦。但他們沒有證得真諦卻說有自性，那只是虛妄的見解。又說一切法沒有自性，這是斷見。斷滅則清凈與污穢都不存在，所以特別否定這種觀點，意思是說不如他們的見解那樣不真實等等。

其次，大慧，我現在要講智和識的相狀。如果能善於分別智和識的相狀，你和各位菩薩就能通達智和識的相狀，迅速成就阿耨多羅三藐三菩提（無上正等正覺）。大慧，智有三種，即世間智、出世間智和出世間上上智。什麼是世間智？就是一切外道凡夫執著于有和無。什麼又是出世間智呢？就是一切聲聞（聽聞佛法而悟道的修行者）和緣覺（通過觀察因緣而悟道的修行者），他們侷限於自身的共相和自相，並對此抱有希望和執著。什麼是出世間上上智？就是諸佛菩薩，他們觀察一切法都是空無所有的，證見不生不滅，遠離有和無的對立。如來地的聖人，通達人無我和法無我之理，從因緣中自然證得智慧。辨別諸法的真假虛妄，明辨語義的是非對錯，沒有比智識更重要的了。所以如來不等提問就自己說了。然而，這智識有共通之處，也有特別之處，意義在下文中會闡明。首先說明智有三種，是從世間和出世間能知者的角度來說的。世智中說外道，凡是出家修行但不遵循佛教教義的人，都稱為外道。他們的智慧即使達到了非想非非想處天，但他們所執著的仍然不出有和無的範疇，所以只能稱為世間智。出世間智中，說二乘（聲聞乘和緣覺乘）侷限於自相和共相，是因為二乘觀察五蘊、十二入、十八界、因緣和四諦時，沒有超出總相和別相的智慧。他們厭惡生死，欣樂涅槃，所以說是希望和執著。上上智中說觀察一切法都是空無所有的，是指佛菩薩用上上智，照見一切法都是畢竟空，本來就沒有生滅，遠離有和無的對立，最終達到究竟覺悟的境界。

【English Translation】 English version: Among them, there is no 'I' etc. This is the view of the heretics (外道, wàidào, non-Buddhist schools of thought). They believe that in the so-called 'skandhas' (陰, yīn, the five aggregates: form, feeling, perception, mental formations, and consciousness) there is an 'I', or in the 'I' there are 'skandhas', or the 'skandhas' are the 'I', or apart from the 'skandhas' there is the 'I'. These are not as good as their delusions, etc. Although not as bad as those heretical views, in their speech, they cling to various concepts, thinking that everything is 'I'. If they think that all things have real self-nature, that is eternalism. If they think that all dharmas (法, fǎ, phenomena) truly exist with self-nature, then they should have already attained the truth. But they have not attained the truth and yet say there is self-nature, that is just a false view. Also, saying that all dharmas have no self-nature is nihilism. If there is annihilation, then purity and defilement do not exist, so this view is specifically negated, meaning that it is not as truthful as their views, etc.

Furthermore, Mahamati (大慧, Dà Huì, great wisdom), I will now speak of the characteristics of wisdom and consciousness. If you can skillfully distinguish the characteristics of wisdom and consciousness, you and all the Bodhisattvas will be able to understand the characteristics of wisdom and consciousness and quickly attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Ānòuduōluósānmiǎosānpútí, unsurpassed, complete and perfect enlightenment). Mahamati, there are three kinds of wisdom, namely worldly wisdom, supra-worldly wisdom, and supreme supra-worldly wisdom. What is worldly wisdom? It is that all heretics and ordinary people cling to existence and non-existence. What is supra-worldly wisdom? It is that all Sravakas (聲聞, Shēngwén, Hearers, disciples who attain enlightenment by listening to the Buddha's teachings) and Pratyekabuddhas (緣覺, Yuánjué, Solitary Buddhas, those who attain enlightenment on their own) are limited to their own common and individual characteristics, and hold onto them with hope and attachment. What is supreme supra-worldly wisdom? It is that all Buddhas and Bodhisattvas observe that all dharmas are empty and without substance, realize that there is no birth and no death, and are free from the duality of existence and non-existence. The sages of the Tathagata (如來, Rúlái, Thus Come One, Buddha) realm understand the principles of the absence of self in persons and the absence of self in dharmas, and naturally attain wisdom from conditions. Discriminating the truth and falsehood of all dharmas, and clarifying the right and wrong of semantic meanings, nothing is more important than wisdom and consciousness. Therefore, the Tathagata speaks of it himself without waiting to be asked. However, this wisdom and consciousness has commonalities and particularities, the meaning of which will be clarified in the following text. First, it is stated that there are three kinds of wisdom, from the perspective of those who can know in the worldly and supra-worldly realms. In worldly wisdom, it is said that heretics are those who have left home to practice but do not follow the teachings of Buddhism, they are all called heretics. Even if their wisdom reaches the Realm of Neither Perception nor Non-Perception, what they cling to still does not go beyond the scope of existence and non-existence, so it can only be called worldly wisdom. In supra-worldly wisdom, it is said that the Two Vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna) are limited to their own common and individual characteristics because when the Two Vehicles observe the five skandhas, the twelve entrances, the eighteen realms, conditions, and the Four Noble Truths, they do not go beyond the wisdom of general and specific characteristics. They detest birth and death and rejoice in Nirvana, so it is said that they have hope and attachment. In supreme supra-worldly wisdom, it is said that observing all dharmas as empty and without substance means that Buddhas and Bodhisattvas use supreme wisdom to see that all dharmas are ultimately empty, originally without birth and death, free from the duality of existence and non-existence, and ultimately reach the state of complete enlightenment.

更無彼此色相。安有二我。此自覺聖智不從外得也。

大慧。彼生滅者是識。不生不滅者是智。複次墮相無相。及墮有無種種相。因是識超有無相是智。複次長養相是識。非長養相是智　此約三識三智對揀。言生滅之法屬九界者是識。不生滅法屬佛界者是智。相無相者。相則言有無相言空。以九界不出空有二邊。墮空有者是識。超空有者是智。言相因者。對果而言也。長養是識者。正約對人法無我言之前文所謂色等長養心是也。凡假外塵資養于內者識也。無所資待自得於內者智也。

複次有三種。智謂知生滅知自共相知不生不滅。複次無礙相是智境界。種種礙相是識。複次三事和合生方便相是識。無事方便自性相是智。複次得相是識。不得相是智。自得聖智境界不出不入故如水中月　此三種智。約一人所知而言。據后偈文。即如來所知之三也。知生滅者一切智也。知自共相者道種智也。知不生不滅者一切種智也。只一佛智而有三用。名為三智。又云無礙相是智者。謂於前之三智。一心融泯無染礙之相。是智反是則為識也。又云三事等者。三事即根塵及我三事。和合相應而生是識。此不知自性相故。若知性相。則一念靈知不假緣生。故曰無事方便自性相是智也。又云得相不得相為識智者。相即性相之相。相

【現代漢語翻譯】現代漢語譯本：更沒有彼此的色相差別。哪裡會有兩個我呢？這種自覺的聖智不是從外在獲得的。

大慧（Mahamati，菩薩名）。那生滅變化的是識（vijnana，了別作用），不生不滅的是智（jnana，智慧）。進一步說，執著于有相或無相，以及執著于存在或不存在的種種現象，是因為識的作用；超越存在和不存在的現象，則是智的作用。進一步說，需要滋養增長的現象是識，不需要滋養增長的現象是智。這裡是針對三種識和三種智進行對比揀擇。生滅變化的法屬於九界眾生，這是識的作用；不生不滅的法屬於佛界，這是智的作用。有相和無相，有相指的是存在，無相指的是空。九界眾生不出空和有這兩個極端，執著于空和有的是識，超越空和有的是智。所說的相因，是針對結果而言的。長養是識，主要是針對人無我和法無我而言的，也就是前面所說的色等滋養心。凡是藉助外在塵境來滋養內在的，是識的作用；不需要藉助外在，自身就能在內在獲得的，是智的作用。

進一步說，有三種智，即知生滅的智，知自相和共相的智，知不生不滅的智。進一步說，無障礙的現象是智的境界，種種障礙的現象是識的境界。進一步說，根、塵、我三事和合產生方便之相的是識，不假外緣的自性之相是智。進一步說，有所得之相是識，無所得之相是智。自得的聖智境界不入不出，就像水中的月亮。這三種智，是就一個人所知而言的。根據後面的偈頌，就是如來所知的三種智。知生滅的是一切智（sarvajnana，通達一切現象的智慧），知自相和共相的是道種智（marga-jnana，通達修行之道的智慧），知不生不滅的是一切種智（sarvakarajnana，通達一切種類的智慧）。只是一個佛智，卻有三種作用，所以稱為三智。又說無障礙之相是智，指的是對於前面的三種智，一心融泯，沒有染污和障礙的現象，這是智的作用，反之就是識的作用。又說三事等，三事指的是根、塵和我這三事。三事和合相應而產生的是識，這是因為不瞭解自性之相。如果瞭解自性之相，那麼一念靈知不需要藉助外緣而生，所以說不假外緣的自性之相是智。又說有所得之相和無所得之相是識和智，相指的是性相之相。

【English Translation】 English version: Furthermore, there is no distinction of each other's form. How can there be two selves? This self-awakened holy wisdom is not obtained from outside.

Mahamati (name of a Bodhisattva). That which arises and ceases is vijnana (consciousness, the function of distinguishing), and that which neither arises nor ceases is jnana (wisdom). Furthermore, clinging to the appearance of existence or non-existence, and clinging to various phenomena of being or non-being, is due to the function of vijnana; transcending the phenomena of being and non-being is the function of jnana. Furthermore, the phenomenon that needs to be nourished and grown is vijnana, and the phenomenon that does not need to be nourished and grown is jnana. Here, three types of vijnana and three types of jnana are compared and distinguished. The dharma of arising and ceasing belongs to the nine realms of sentient beings, which is the function of vijnana; the dharma of neither arising nor ceasing belongs to the realm of the Buddha, which is the function of jnana. Having appearance and not having appearance, having appearance refers to existence, and not having appearance refers to emptiness. The nine realms of sentient beings do not go beyond the two extremes of emptiness and existence. Clinging to emptiness and existence is vijnana, and transcending emptiness and existence is jnana. The so-called 'cause of appearance' refers to the result. 'Nourishment is vijnana' is mainly directed at the absence of self in persons and the absence of self in phenomena, which is what was mentioned earlier as 'form, etc., nourish the mind'. Whatever relies on external dust to nourish the internal is the function of vijnana; that which does not need to rely on the external and can be obtained internally is the function of jnana.

Furthermore, there are three types of jnana, namely, the jnana of knowing arising and ceasing, the jnana of knowing self-characteristics and common characteristics, and the jnana of knowing neither arising nor ceasing. Furthermore, the phenomenon of unobstructedness is the realm of jnana, and the phenomenon of various obstructions is the realm of vijnana. Furthermore, the combination of the three things—root, dust, and self—to produce the appearance of expedient means is vijnana, and the appearance of self-nature that does not rely on external conditions is jnana. Furthermore, the appearance of attainment is vijnana, and the appearance of non-attainment is jnana. The realm of self-attained holy wisdom neither enters nor exits, just like the moon in the water. These three types of jnana refer to what a person knows. According to the verses that follow, they are the three types of jnana known by the Tathagata (Buddha). Knowing arising and ceasing is sarvajnana (omniscience, the wisdom of penetrating all phenomena), knowing self-characteristics and common characteristics is marga-jnana (knowledge of the path, the wisdom of penetrating the path of practice), and knowing neither arising nor ceasing is sarvakarajnana (knowledge of all aspects, the wisdom of penetrating all kinds). It is just one Buddha-jnana, but it has three functions, so it is called the three jnanas. Furthermore, it is said that the appearance of unobstructedness is jnana, which refers to the fact that with regard to the previous three jnanas, the mind is completely merged, and there is no phenomenon of defilement and obstruction. This is the function of jnana; the opposite is the function of vijnana. Furthermore, it is said that the three things, etc., refer to the three things: root, dust, and self. The combination of the three things to produce is vijnana, because the self-nature is not understood. If the self-nature is understood, then a single thought of spiritual awareness does not need to rely on external conditions to arise, so it is said that the appearance of self-nature that does not rely on external conditions is jnana. Furthermore, it is said that the appearance of attainment and the appearance of non-attainment are vijnana and jnana, and appearance refers to the appearance of self-nature.

惟是一。而有離不離之異。故云得不得也。自得者。所謂如來自得聖智境界。無以名床故。云不出不入如水中月也。

爾時世尊欲重宣此義。而說偈言。

採集業為識　　不採集為智　觀察一切法　　通達無所有　逮得自在力　　是則名為慧　縛境界為心　　覺想生為智　無所有及勝　　慧則從是生

言採集業者采謂採取集謂招集。以根對塵而生取著。起善惡業招集生死。是名為識。能了根塵絕待。物我兩忘不生取著。名之為智。如是觀察因緣生法。當體即空解脫自在。名上上智慧即智也。心外無境不了唯心為境所轉。是名為縛。心即識也。覺此妄心則為智矣。無所有下二句。義見前解。

心意及與識　　遠離思惟想　得無思想法　　佛子非聲聞　寂靜勝進忍　　如來清凈智　生於善勝義　　所行悉遠離

心意及與識總言識也。遠離思想法智也。得無思想法。則轉識為智。此是菩薩而非聲聞。此言智之始也。寂靜勝進忍。即如來寂滅忍智。此言智之終也。此清凈智從善勝第一義生。所以行處悉遠離也。

我有三種智　　聖開發真實　于彼想思惟　　悉攝受諸性　二乘不相應　　智離諸所有　計著于自性　　從諸聲聞生　超度諸心量　　如來智清凈

三種

【現代漢語翻譯】現代漢語譯本只是一個『一』（真如）。但有『離』與『不離』的差別。所以說『得』與『不得』。自己證得的人，就是如來自己證得聖智境界，無法用言語來形容，所以說『不出不入，如水中月』。

這時，世尊想要再次宣揚這個道理，就說了下面的偈語：

『採集業為識，不採集為智，觀察一切法，通達無所有，逮得自在力，是則名為慧，縛境界為心，覺想生為智，無所有及勝，慧則從是生。』

『採集業』，『采』是採取，『集』是招集。因為根（感官）接觸塵（外物）而產生執著，從而產生善惡業，招集生死輪迴，這叫做『識』。能夠明瞭根塵的絕對對立，物我兩忘，不產生執著，就叫做『智』。這樣觀察因緣生法，當下就是空性，解脫自在，這叫做上上智慧，也就是『智』。心外沒有境界，不明白唯心所現，被境界所轉，這叫做『縛』（束縛）。心就是識。覺悟這個虛妄的心，就是『智』了。『無所有』以下兩句，意思見前面的解釋。

『心意及與識，遠離思惟想，得無思想法，佛子非聲聞，寂靜勝進忍，如來清凈智，生於善勝義，所行悉遠離。』

『心、意、識』總的來說就是識。『遠離思想法』就是智。得到『無思想法』，就是轉識成智。這是菩薩而不是聲聞（Sravaka，聽聞佛法而修行的弟子）。這是說智的開始。『寂靜勝進忍』，就是如來的寂滅忍智。這是說智的終極。這種清凈智從善勝第一義產生，所以所行之處都遠離。

『我有三種智，聖開發真實，于彼想思惟，悉攝受諸性，二乘不相應，智離諸所有，計著于自性，從諸聲聞生，超度諸心量，如來智清凈。』

三種

【English Translation】 English version It is only 『one』 (Tathata). But there is a difference between 『separation』 and 『non-separation』. Therefore, it is said 『attaining』 and 『not attaining』. One who attains it oneself is like the Tathagata (如來, Thus Come One) who attains the realm of holy wisdom, which cannot be described in words. Therefore, it is said, 『neither coming out nor going in, like the moon in the water』.

At that time, the World Honored One (世尊, another name for Buddha) wanted to proclaim this meaning again, and spoke the following verse:

『Collecting karma is consciousness, not collecting is wisdom, observing all dharmas (法, teachings/phenomena), penetrating to no-thing-ness, attaining the power of freedom, this is called prajna (慧, wisdom), binding to the realm is mind, the arising of awareness is wisdom, no-thing-ness and supreme, prajna arises from this.』

『Collecting karma』, 『collecting』 means to gather, 『karma』 means actions. Because the senses contact objects and give rise to attachment, thereby creating good and evil karma, gathering the cycle of birth and death, this is called 『consciousness』. Being able to understand the absolute opposition of senses and objects, forgetting both self and others, not giving rise to attachment, is called 『wisdom』. Observing the arising of conditioned dharmas in this way, being empty in their very essence, liberated and free, this is called supreme wisdom, which is 『wisdom』 itself. Outside the mind there are no realms, not understanding that it is only the mind that manifests, being turned by the realm, this is called 『bondage』. The mind is consciousness. Awakening to this illusory mind is 『wisdom』. The meaning of the two lines from 『no-thing-ness』 onwards can be found in the previous explanation.

『Mind, intention, and consciousness, are far from thought and ideation, attaining the dharma of no-thought, a Buddha's child, not a Sravaka (聲聞, Hearer), serene, surpassing, patient, the Tathagata's pure wisdom, arises from the good, supreme, first meaning, all actions are far removed.』

『Mind, intention, and consciousness』 are generally referred to as consciousness. 『Far from thought and ideation』 is wisdom. Attaining the 『dharma of no-thought』 is transforming consciousness into wisdom. This is a Bodhisattva (菩薩, enlightenment being) and not a Sravaka. This speaks of the beginning of wisdom. 『Serene, surpassing, patient』 is the Tathagata's serene extinction and patient wisdom. This speaks of the ultimate of wisdom. This pure wisdom arises from the good, supreme, first meaning, therefore all actions are far removed.

『I have three kinds of wisdom, the holy ones develop the real, in them thoughts and ideations, completely embrace all natures, not corresponding to the two vehicles, wisdom is apart from all things, clinging to self-nature, arises from the Sravakas, transcending all mental measurements, the Tathagata's wisdom is pure.』

Three

智等。頌上所知之三是如來所開發故雖所知生滅諸法亦皆真實。大論所謂三智一心是也。于彼思惟等。重出前二智以顯上上之智。謂彼凡夫以妄想故。受諸生滅。二乘反是故不相應。離諸所有而又計著自性。則二乘智而已。若如來極智清凈。則超越一切心量也。

複次大慧。外道有九種轉變論。外道轉變見生。所謂形處轉變相轉變因轉變成轉變見轉變性轉變緣分明轉變所作分明轉變事轉變。大慧。是名九種轉變見。一切外道。因是起有無生轉變論。云何形處轉變。謂形處異見。譬如金變作諸器物則有種種形處顯現。非金性變。一切性變亦復如是。或有外道作如是妄想。乃至事變妄想。彼非如非異妄想故　此外道妄計九種轉變論。謂形相因成等。不出四大五陰等法。彼見其生滅異相。故計有轉變。而正教則曰緣生曰如幻。曰自心現外性非性乃不變等。然未嘗定說。此邪正得失所以分也。形謂身形。相謂生住滅相。因謂所作之因。成謂所成之果。見謂隨物遷移。性謂生生不改。緣謂因緣變滅。作謂造作不常。事謂有為之法。是為九種。言因是起有無者。謂自有之無。或自無之有。皆轉變相不出有無而已。云何下徴釋。形處轉變者。即四大諸根形質處也。彼見其形隨時變異。謂有轉變。而不知性未常變。金變作諸器。

【現代漢語翻譯】現代漢語譯本：智慧等等。讚頌上面所說的三種智慧，是因為它們是如來所開發的，所以即使是所知（jneya，所認識的對象）的生滅諸法，也都是真實的。《大論》所說的三智一心就是這個意思。『于彼思惟等』，是再次提出前面的兩種智慧，用以彰顯更上一層的智慧。意思是說，那些凡夫因為虛妄的念想，承受各種生滅變化。二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）的修行者恰恰相反，所以與如來的智慧不相應。他們雖然遠離了各種執著，卻又執著于自性。這只是二乘的智慧。如果如來的極智清凈，就能超越一切心量的侷限。

其次，大慧（Mahāmati，菩薩名）。外道有九種轉變論。外道因此產生轉變的見解。這九種轉變分別是：形處轉變、相轉變、因轉變、成轉變、見轉變、性轉變、緣分明轉變、所作分明轉變、事轉變。大慧，這被稱為九種轉變見。一切外道，都因為這些而產生有無生滅的轉變論。什麼是形處轉變呢？就是認為形和處所是不同的。比如金子變成各種器物，就會顯現出種種不同的形狀和處所，但金子的本性並沒有改變。一切事物的本性變化也是這樣。有些外道會產生這樣的妄想，乃至產生事變的妄想。他們既不認為事物是完全相同，也不認為事物是完全不同，所以產生了這些妄想。這些外道虛妄地計較九種轉變論，包括形、相、因、成等等，但都離不開四大（mahābhūta，地、水、火、風）、五陰（pañca-skandha，色、受、想、行、識）等法。他們看到這些法的生滅變化，所以認為有轉變。而正教則說緣生、如幻、自心顯現，外在的自性或非自性都是不變的等等。但正教從來沒有明確地說過這些邪見和正見的得失之處，所以才會有這樣的區分。形，指的是身形。相，指的是生、住、滅的現象。因，指的是所作的因。成，指的是所成的果。見，指的是隨著事物遷移而產生的見解。性，指的是生生不息、永不改變的本性。緣，指的是因緣變滅。作，指的是造作而不恒常。事，指的是有為之法。這就是九種轉變。說『因是起有無者』，指的是從有變成無，或者從無變成有，這些轉變都離不開有和無。『云何下徴釋』，下面進行解釋。形處轉變，指的是四大諸根的形狀和處所。他們看到這些形狀隨著時間而變化，就認為有轉變，卻不知道事物的本性從未改變。比如金子變成各種器物。

【English Translation】 English version: Wisdom and so on. The reason for praising the above-mentioned three wisdoms is that they are developed by the Tathāgata (如來，Thus Gone One), so even the arising and ceasing dharmas (法，teachings, laws) of the knowable (jneya，所認識的對象) are all real. The 'three wisdoms and one mind' mentioned in the Mahāyāna-śāstra (大論，Great Treatise) refers to this. 'Thinking about them, etc.' is to bring up the previous two wisdoms again to highlight the wisdom of a higher level. It means that those ordinary people, because of false thoughts, endure various arising and ceasing changes. The practitioners of the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘) are the opposite, so they do not correspond to the wisdom of the Tathāgata. Although they are far from various attachments, they are still attached to self-nature. This is only the wisdom of the Two Vehicles. If the ultimate wisdom of the Tathāgata is pure, it can transcend all limitations of the mind.

Furthermore, Mahāmati (大慧，Bodhisattva's name). The heretics have nine kinds of transformation theories. The heretics therefore produce the view of transformation. These nine transformations are: transformation of form and place, transformation of characteristics, transformation of cause, transformation of accomplishment, transformation of view, transformation of nature, transformation of distinct conditions, transformation of distinct actions, and transformation of events. Mahāmati, these are called the nine kinds of transformation views. All heretics, because of these, produce theories of existence, non-existence, arising, and ceasing transformations. What is the transformation of form and place? It is the view that form and place are different. For example, when gold is transformed into various utensils, various different shapes and places will appear, but the nature of gold has not changed. The change in the nature of all things is also like this. Some heretics will have such delusions, and even delusions of event transformation. They do not think that things are completely the same, nor do they think that things are completely different, so they produce these delusions. These heretics falsely calculate the nine kinds of transformation theories, including form, characteristics, cause, accomplishment, etc., but they cannot be separated from the four great elements (mahābhūta，地、水、火、風), the five skandhas (pañca-skandha，色、受、想、行、識), etc. They see the arising and ceasing changes of these dharmas, so they think there is transformation. But the correct teaching says that things arise from conditions, are like illusions, and are manifestations of one's own mind. External self-nature or non-self-nature is unchanging, and so on. But the correct teaching has never clearly stated the gains and losses of these heretical and correct views, so there is such a distinction. Form refers to physical form. Characteristics refer to the phenomena of arising, dwelling, and ceasing. Cause refers to the cause of what is done. Accomplishment refers to the result of what is accomplished. View refers to the views that arise with the migration of things. Nature refers to the nature that is constantly arising and never changing. Condition refers to the change and extinction of conditions. Action refers to creation that is not constant. Event refers to conditioned dharmas. These are the nine kinds of transformations. Saying 'because of this, existence and non-existence arise' refers to changing from existence to non-existence, or from non-existence to existence. These transformations cannot be separated from existence and non-existence. 'What is the explanation below?' The following is an explanation. The transformation of form and place refers to the shape and place of the four great elements and various roots. They see these shapes changing with time, so they think there is transformation, but they do not know that the nature of things has never changed. For example, gold is transformed into various utensils.

器雖有種種之異。而金性不變。又曰一切性變亦如是者。性即法也。言一切法雖變而性不變亦復如是。或有外道等。乃結斥外計。言彼非如非異者。謂彼于非如非異之中。而生妄想分別故有種種轉變之異也。

如是一切性轉變當知。如乳酪酒果等熟。外道轉變妄想。彼亦無有轉變。若有若無自心現外性非性。大慧。如是凡愚眾生。自妄想修習生。大慧。無有法若生若滅。如見夢幻色生　如是一切性下。破外道計性轉變。先以喻顯言當知者戒學者。當知彼計如乳酪酒果次第漸熟彼見如是。以理言之本非實有。故曰彼亦無有轉變。其實有無等法。皆自心所現。外性非性者。言無外物也。如是凡愚下。入楞伽云。皆是愚迷凡夫。從自分別習氣而起。實無一法若生若滅。如因夢幻所見諸色。如石女兒說有生死。然則于生滅而不生邪見者世諦也。見生滅而起計著者外道也。見如夢幻者。觀行之通者也。見法法皆自心現。了外性非性者。此經之正論也。

爾時世尊欲重宣此義。而說偈言。

形處時轉變　　四大種諸根　中陰漸次生　　妄想非明智　最勝於緣起　　非如彼妄想　然世間緣起　　如揵闥婆城

前四句頌外道邪計轉變。然皆是妄想分別。非明智者之見也。后四句明如來所說正因緣生法雖不

【現代漢語翻譯】現代漢語譯本：器皿雖然有種種不同，但金子的性質不變。又說一切性質的變化也是如此，這裡的『性』就是『法』（dharma，佛法、規律）。意思是說一切法雖然變化，但其性質不變也是一樣的。或者有外道（tirthika，佛教以外的修行者）等，於是駁斥外道的計較，說他們的『非如非異』的觀點。意思是說他們在『非如非異』之中，產生虛妄的想像和分別，所以才有種種轉變的差異。

像這樣一切性質的轉變應當知道，就像牛奶變成奶酪、酒、水果等逐漸成熟一樣。外道的轉變是虛妄的想像，那些實際上並沒有轉變。無論是有還是無，都是自心顯現，外在的『性』或『非性』，大慧（Mahamati，人名，菩薩名）。像這樣凡夫愚昧的眾生，都是自己虛妄的想像修習而產生的。大慧，沒有法是真正生或真正滅的，就像看到夢幻中的顏色產生一樣。『如是一切性下』，是爲了破斥外道計較性質轉變的觀點。先用比喻來顯示，說『當知者』是告誡學習者。應當知道他們的計較就像牛奶、奶酪、酒、水果次第逐漸成熟，他們看到的就是這樣。用道理來說，本來就不是真實存在的，所以說那些實際上並沒有轉變。其實有無等法，都是自心所顯現。『外性非性者』，是說沒有外在的事物。『如是凡愚下』，《入楞伽經》（Lankavatara Sutra）中說，都是愚昧迷惑的凡夫，從自己的分別習氣而生起。實際上沒有一法是真正生或真正滅的，就像因為夢幻所見到的各種顏色，就像石女兒說有生死一樣。然而對於生滅而不產生邪見的人，是世俗諦（samvriti-satya，相對真理）。見到生滅而產生計較執著的人，是外道。見到如夢如幻的人，是觀行通達的人。見到一切法都是自心顯現，瞭解外在的『性』或『非性』的人，這是此經的正論。

這時，世尊（Bhagavan，佛陀）想要再次宣說這個意義，於是說了偈語：

『形處時轉變，四大種諸根，中陰漸次生，妄想非明智。最勝於緣起，非如彼妄想，然世間緣起，如揵闥婆城（Gandharva city，海市蜃樓）。』

前面四句是頌揚外道的邪惡計較轉變，然而這些都是虛妄的想像和分別，不是明智的人所見的。後面四句說明如來（Tathagata，佛陀）所說的正因緣生法雖然不

【English Translation】 English version: Although vessels have various differences, the nature of gold remains unchanged. It is also said that the transformation of all natures is the same. Here, 'nature' is 'dharma' (law, principle). It means that although all dharmas change, their nature remains unchanged in the same way. Or there are tirthikas (non-Buddhist practitioners) and others, who then refute the calculations of the tirthikas, saying their view of 'neither like nor unlike'. It means that within 'neither like nor unlike', they generate false imagination and discrimination, thus there are various differences in transformation.

The transformation of all natures like this should be understood, just like milk turning into cheese, wine, fruit, etc., gradually ripening. The transformation of the tirthikas is false imagination, and those actually have no transformation. Whether it is existence or non-existence, it is all manifested by one's own mind. 'External nature or non-nature', Mahamati (name of a Bodhisattva). Like this, all foolish beings are produced from their own false imagination and practice. Mahamati, there is no dharma that is truly born or truly extinguished, just like seeing colors produced in a dream. 'As is the nature of all things below', is to refute the view of the tirthikas who calculate the transformation of nature. First, use a metaphor to show that 'those who should know' are admonishing learners. It should be known that their calculations are like milk, cheese, wine, and fruit gradually ripening in sequence, and that is what they see. In terms of reason, it is not really existent, so it is said that those actually have no transformation. In fact, the dharmas of existence and non-existence are all manifested by one's own mind. 'External nature or non-nature' means that there are no external things. 'As is the nature of all things below', the Lankavatara Sutra says that they are all foolish and deluded ordinary people, arising from their own discriminating habits. In reality, there is no dharma that is truly born or truly extinguished, just like the various colors seen because of dreams, just like the stone woman saying there is birth and death. However, those who do not have wrong views about birth and death are the samvriti-satya (conventional truth). Those who see birth and death and generate calculations and attachments are tirthikas. Those who see as dreamlike and illusory are those who have attained the penetration of contemplation. Those who see that all dharmas are manifested by one's own mind and understand external 'nature' or 'non-nature' are the correct arguments of this sutra.

At this time, the Bhagavan (Buddha) wanted to proclaim this meaning again, so he spoke the verse:

'Form, place, time transform, the four great elements, the roots, The intermediate state gradually arises, delusion, not wisdom. The most excellent is dependent origination, not like their delusion, But worldly dependent origination is like a Gandharva city (mirage).'

The first four lines praise the evil calculations and transformations of the tirthikas, but these are all false imaginations and discriminations, not what the wise see. The last four lines explain that the correct dependent origination dharma spoken by the Tathagata (Buddha), although not

同彼外計然亦皆無實性。故云如揵闥婆城也。

爾時大慧菩薩復白佛言。世尊。惟愿為說一切法相續義解脫義。若善分別一切法相續不相續相。我及諸菩薩。善解一切相續巧方便。不墮如所說義計著相續。善於一切諸法相續不相續相。及離言說文字妄想覺。遊行一切諸佛剎土。無量大眾力自在通總持之印。種種變化光明照耀覺慧善入十無盡句。無方便行猶如日月摩尼四大。於一切地離自妄想相見。見一切法如幻夢等。入佛地身於一切眾生界。隨其所應而為說法而引導之。悉令安住一切諸法如幻夢等。離有無品及生滅妄想異言說義。其身轉勝　如來說法。為令眾生了達諸法本無性執。而反於言說起見者名相續相。若於文字性離名不相續。即解脫相。此相續不相續。乃生死解脫之根本。所以大慧請說斯義。若善分別等。謂如來若為善巧分別此二種相。則能善解此法。不墮如所說義計著相續。及離言說文字虛妄分別妄想覺。即分別也。故能普入一切佛剎。隨方進道。言力通總持印者。即所得功德法門也。種種變化等。言起化用放光照物。善入佛慧滿十大愿。無盡句即愿也。言無方便行者。即無作功行。猶如日月行空無所依著。如摩尼隨色而現而無自性。如地水火風周遍而無妨礙。此皆菩薩化道之相。至歷諸地。分分離

【現代漢語翻譯】現代漢語譯本：如同那些外道的計度一樣，這些也都沒有真實的自性。所以說它們就像乾闥婆城（Gandharva-city，海市蜃樓）一樣。

這時，大慧菩薩又對佛說：『世尊，請您為我們解說一切法相續的意義和解脫的意義。如果能夠善於分辨一切法相續和不相續的現象，我和諸位菩薩就能善於理解一切相續的巧妙方便，不會像那些執著于所說意義的人一樣，執著于相續。我們將善於理解一切諸法的相續和不相續的現象，並且遠離言語文字的虛妄分別。我們將覺悟一切諸佛的剎土（Buddha-land），獲得無量大眾的力量、自在神通和總持（Dharani，總攝憶持）之印，種種變化光明照耀，覺慧善巧地進入十無盡句（ten inexhaustible phrases）。我們將以無為的方便行，猶如日月、摩尼（Mani，寶珠）和四大（四大元素），在一切地上遠離自我的虛妄分別和相見。我們將視一切法如幻如夢，進入佛地之身，在一切眾生界，隨其所應而為他們說法，引導他們，使他們都能安住於一切諸法如幻如夢的境界，遠離有無之品和生滅的虛妄分別，以及不同的言說意義。他們的身心將更加殊勝。』

如來說法，是爲了讓眾生了達諸法本無自性的執著。而反過來，對於言說產生見解，這叫做相續相。如果對於文字的自性遠離執著，就叫做不相續，也就是解脫相。這相續和不相續，乃是生死和解脫的根本。所以大慧菩薩請求佛陀解說這個意義。『如果能夠善於分別』等等，意思是說，如來如果能夠善巧地分別這兩種現象，就能善於理解這個法，不會像那些執著于所說意義的人一樣，執著于相續，並且遠離言語文字的虛妄分別和妄想覺，也就是分別。所以能夠普遍進入一切佛剎，隨順方向精進修道。『力通總持印』，指的是所獲得的功德法門。『種種變化』等等，指的是發起化用，放出光明照耀萬物，善巧地進入佛的智慧，圓滿十大愿。無盡句就是愿。『無方便行』，指的是無為的功行，猶如日月執行于空中，無所依著；猶如摩尼寶珠，隨著顏色而顯現，卻沒有自己的自性；猶如地水火風，周遍一切而沒有妨礙。這些都是菩薩化度眾生的現象，直至經歷各個菩薩地，分分離開。

【English Translation】 English version: Like those calculations of externalists, these too have no real nature. Therefore, it is said to be like a Gandharva-city (illusionary city).

At that time, Mahamati (Great Wisdom) Bodhisattva further said to the Buddha: 'World Honored One, I wish you would explain the meaning of the continuity of all dharmas (phenomena) and the meaning of liberation. If we can skillfully distinguish the aspects of continuity and non-continuity of all dharmas, I and the other Bodhisattvas will be skilled in understanding the skillful means of all continuities, and will not fall into attachment to continuity like those who are attached to the meaning of what is said. We will be skilled in understanding the aspects of continuity and non-continuity of all dharmas, and will be free from the delusion of words and letters. We will awaken to all Buddha-lands (Buddha-fields), obtain the power of countless assemblies, the unhindered supernatural powers, and the seal of Dharani (total retention), and various transformations, radiant light, and skillful entry into the ten inexhaustible phrases. We will practice without contrived effort, like the sun and moon, Mani (jewel), and the four great elements (earth, water, fire, wind), and on all grounds, we will be free from our own deluded discriminations and perceptions. We will see all dharmas as illusions and dreams, enter the body of the Buddha-ground, and in all realms of sentient beings, we will preach the Dharma and guide them according to their needs, enabling them to abide in the state where all dharmas are like illusions and dreams, free from the categories of existence and non-existence, and the deluded discriminations of arising and ceasing, and the different meanings of words. Their bodies will become even more excellent.'

The Tathagata (Thus Come One) preaches the Dharma to enable sentient beings to understand the attachment to the inherent naturelessness of all dharmas. Conversely, generating views about speech is called the aspect of continuity. If one is detached from the inherent nature of words, it is called non-continuity, which is the aspect of liberation. This continuity and non-continuity are the root of birth and death and liberation. Therefore, Mahamati Bodhisattva requested the Buddha to explain this meaning. 'If one can skillfully distinguish,' etc., means that if the Tathagata can skillfully distinguish these two phenomena, one can skillfully understand this Dharma, and will not fall into attachment to continuity like those who are attached to the meaning of what is said, and will be free from the deluded discriminations and deluded awareness of words and letters, which is discrimination. Therefore, one can universally enter all Buddha-lands and diligently cultivate the path in accordance with the direction. 'Power, supernatural powers, and the seal of Dharani' refer to the Dharma-gates of merit and virtue that are obtained. 'Various transformations,' etc., refer to initiating transformations, emitting light to illuminate all things, skillfully entering the wisdom of the Buddha, and fulfilling the ten great vows. The inexhaustible phrases are the vows. 'Practice without contrived effort' refers to the unconditioned practice, like the sun and moon moving in the sky without any attachment; like the Mani jewel, appearing according to the color but without its own nature; like earth, water, fire, and wind, pervading everything without obstruction. These are all aspects of the Bodhisattva's transformation and guidance of sentient beings, until they experience all the Bodhisattva grounds, separating and separating.

諸妄想。徹見諸法如幻如夢。入于佛地成法性身。普應眾生隨宜說法漸引入實。亦了諸法如幻。離有無見斷生滅執不著言說。而後化功歸己。則其身相轉增殊勝也。

佛告大慧。善哉善哉諦聽諦聽。善思念之當爲汝說。大慧白佛言。唯然受教。佛告大慧。無量一切諸法如所說義計著相續。所謂相計著相續。緣計著相續。性非性計著相續。生不生妄想計著相續。滅不滅妄想計著相續。乘非乘妄想計著相續。有為無為妄想計著相續。地地自相妄想計著相續。自妄想無間妄想計著相續。有無品外道依妄想計著相續。三乘一乘無間妄想計著相續　答中先示諸相續相。言無量等者。謂十界依正色心。始於言說終於無言。推其著心。蓋無適而非相續。故曰如所說義計著相續。所謂隨語生解也。于中初約世間法。謂相即五陰。緣即所緣塵境也。性非性即有無也。生不生即生死也。滅不滅即寂滅不寂滅也。乘非乘即內教與外道。言乘以運載為義。大小乘則能運出生死而至涅槃。外道所乘不能運出生死故。云非乘也。有為無為即世出世間法。亦作與無作。地地自相。謂分別諸地名相也。自妄想無間。入楞伽云。自分別現證執著。所謂法愛者是也。有無品外道所計之根本也。三乘一乘無間。謂于大小乘教。分別無間斷也。

復

【現代漢語翻譯】現代漢語譯本：捨棄所有虛妄的念頭，徹底洞察一切法都如幻如夢，進入佛的境界，成就法性之身。普遍地適應眾生，隨著他們的根器和意願說法，逐漸引導他們進入真實的境界。也明瞭一切法都如幻，遠離有和無的偏見，斷除生和滅的執著，不執著于言語的表達，然後將教化的功德歸於自身，那麼他的身相就會更加殊勝。

佛告訴大慧（Mahamati）：『很好，很好！仔細聽，仔細聽！好好思考，我將為你解說。』大慧（Mahamati）對佛說：『遵命，我將接受教誨。』佛告訴大慧（Mahamati）：『無量的一切諸法，都如你所說的意義一樣，執著于相續不斷的狀態。』

所謂的相計著相續，就是執著於事物表象的相續；緣計著相續，就是執著于因緣的相續；性非性計著相續，就是執著於事物本性和非本性的相續；生不生妄想計著相續，就是執著于生和不生的虛妄念頭的相續；滅不滅妄想計著相續，就是執著于滅和不滅的虛妄念頭的相續；乘非乘妄想計著相續，就是執著于乘和非乘的虛妄念頭的相續；有為無為妄想計著相續，就是執著于有為法和無為法的虛妄念頭的相續；地地自相妄想計著相續，就是執著于各個地的自身相狀的虛妄念頭的相續；自妄想無間妄想計著相續，就是執著于自身虛妄念頭之間沒有間斷的相續；有無品外道依妄想計著相續，就是外道依據有和無的觀點而產生的虛妄念頭的相續；三乘一乘無間妄想計著相續，就是執著於三乘和一乘之間沒有間斷的虛妄念頭的相續。

在回答中，首先展示了各種相續的相狀。說到『無量等』，指的是十法界（Ten Realms）的依報和正報，色法和心法，從言語開始到無言結束。推究其執著的心，沒有哪一樣不是相續不斷的，所以說『如所說義計著相續』，也就是隨著言語產生理解。其中，首先從世間法來說，相就是五陰（Five Skandhas），緣就是所緣的塵境。性非性就是有和無。生不生就是生死。滅不滅就是寂滅和不寂滅。乘非乘就是內教和外道。乘的意思是運載，大小乘能夠運載眾生脫離生死到達涅槃（Nirvana），外道所乘不能運載眾生脫離生死，所以說『非乘』。有為無為就是世間法和出世間法，也可以說是作和無作。地地自相，指的是分別各個地的名稱和相狀。自妄想無間，在《入楞伽經》（Lankavatara Sutra）中說，『自分別現證執著』，也就是所謂的法愛。有無品外道所計的根本。三乘一乘無間，指的是對於大小乘的教義，分別沒有間斷。

【English Translation】 English version: Abandoning all deluded thoughts, thoroughly seeing all dharmas as illusions and dreams, entering the Buddha's realm, and attaining the Dharmakaya (Dharmakaya: the body of the Dharma, the ultimate nature of reality). Universally adapting to sentient beings, teaching according to their capacities and inclinations, gradually guiding them into the realm of reality. Also understanding that all dharmas are like illusions, being free from the views of existence and non-existence, cutting off the attachment to birth and death, not clinging to verbal expressions, and then attributing the merits of teaching to oneself, then one's physical appearance will become even more extraordinary.

The Buddha said to Mahamati (Mahamati: a Bodhisattva): 'Excellent, excellent! Listen carefully, listen carefully! Think well, and I will explain it to you.' Mahamati (Mahamati: a Bodhisattva) said to the Buddha: 'As you command, I will receive your teachings.' The Buddha said to Mahamati (Mahamati: a Bodhisattva): 'The immeasurable number of all dharmas, just as the meaning you have spoken, are attached to a continuous state.'

The so-called attachment to the continuity of appearances, is the attachment to the continuity of the appearance of things; attachment to the continuity of conditions, is the attachment to the continuity of causes and conditions; attachment to the continuity of nature and non-nature, is the attachment to the continuity of the nature and non-nature of things; attachment to the continuity of deluded thoughts of birth and non-birth, is the attachment to the continuity of deluded thoughts of birth and non-birth; attachment to the continuity of deluded thoughts of extinction and non-extinction, is the attachment to the continuity of deluded thoughts of extinction and non-extinction; attachment to the continuity of deluded thoughts of vehicle and non-vehicle, is the attachment to the continuity of deluded thoughts of vehicle and non-vehicle; attachment to the continuity of deluded thoughts of conditioned and unconditioned, is the attachment to the continuity of deluded thoughts of conditioned and unconditioned dharmas; attachment to the continuity of deluded thoughts of the self-characteristics of each ground, is the attachment to the continuity of deluded thoughts of the self-characteristics of each ground; attachment to the continuity of uninterrupted deluded thoughts of oneself, is the attachment to the continuity of uninterrupted deluded thoughts of oneself; attachment to the continuity of deluded thoughts based on the views of existence and non-existence of external paths, is the attachment to the continuity of deluded thoughts based on the views of existence and non-existence of external paths; attachment to the continuity of uninterrupted deluded thoughts of the Three Vehicles and the One Vehicle, is the attachment to the continuity of uninterrupted deluded thoughts of the Three Vehicles and the One Vehicle.

In the answer, first, the characteristics of various continuities are shown. When it says 'immeasurable, etc.', it refers to the dependent and rightful rewards, form and mind, of the Ten Realms (Ten Realms: the realms of beings in Buddhist cosmology), from speech to non-speech. Investigating the mind of attachment, there is nothing that is not continuous, so it is said 'attachment to the continuity of meaning as spoken', which is to generate understanding according to speech. Among them, first, in terms of worldly dharmas, appearance is the Five Skandhas (Five Skandhas: the five aggregates that constitute a person), conditions are the objects of perception. Nature and non-nature are existence and non-existence. Birth and non-birth are birth and death. Extinction and non-extinction are Nirvana (Nirvana: liberation from suffering) and non-Nirvana. Vehicle and non-vehicle are the inner teachings and external paths. The meaning of vehicle is to transport, the Great and Small Vehicles can transport beings out of birth and death to Nirvana (Nirvana: liberation from suffering), the vehicles of external paths cannot transport beings out of birth and death, so it is said 'non-vehicle'. Conditioned and unconditioned are worldly and transcendental dharmas, and can also be said to be action and non-action. The self-characteristics of each ground refer to distinguishing the names and characteristics of each ground. Uninterrupted deluded thoughts of oneself, in the Lankavatara Sutra (Lankavatara Sutra: a Mahayana Buddhist scripture), it says, 'self-discrimination, direct realization, attachment', which is the so-called love of Dharma. The root of what is calculated by external paths of existence and non-existence. Uninterrupted deluded thoughts of the Three Vehicles and the One Vehicle refer to distinguishing the teachings of the Great and Small Vehicles without interruption.

次大慧。此及余凡愚眾生。自妄想相續。以此相續故凡愚妄想如蠶作繭。以妄想絲自纏纏他。有無有相續相計著　此結斥前諸妄想執著。此及餘者。此指內教弟子其執猶輕。余指外道其執乃重。故曰凡愚妄想。如蠶作繭以妄想絲自纏纏他莫能自出。卒墮于有無斷常之見而已。

複次大慧。彼中亦無相續及不相續相。見一切法寂靜。妄想不生故。菩薩摩訶薩。見一切法寂靜。複次大慧。覺外性非性。自心現相無所有。隨順觀察自心現量。有無一切性無相。見相續寂靜故。於一切法無相續不相續相複次大慧。彼中無有若縛若解。余墮不如實覺知有縛有解。所以者何。謂於一切法有無有。無眾生可得故　此中文有三段。言彼中等者。即指前相續不相續相。謂無此二相者。由菩薩見一切法住寂靜。故經云諸法從本來常自寂滅相者是也。且世間諸法生滅流注。何以見其寂靜。故云覺外性非性等。謂了諸法唯心心外無法。如是觀之自然能見有無法相皆悉空寂。故無相續不相續相。言無有縛解者。前之相續不相續皆名為縛。惟觀寂靜之智名解。然如實理中本無縛解。所以有縛有解者。不見此理故也。既又徴釋謂一切法若有若無。求其體性俱不可得故。故云無眾生可得。

複次大慧愚夫有三相續。謂貪恚癡及愛。未來有喜

【現代漢語翻譯】現代漢語譯本：大慧，這些以及其他的凡夫俗子，都因為自己的妄想而相續不斷。因為這種相續的緣故，凡夫的妄想就像蠶作繭一樣，用妄想的絲線自己纏繞自己，也纏繞他人，不能自己解脫出來，最終墮入有、無、斷、常等錯誤的見解之中。（次：再次，又。大慧：菩薩名。凡愚眾生：指凡夫和愚昧的眾生。妄想相續：虛妄的念頭持續不斷。蠶作繭：蠶吐絲將自己包裹在繭中。有無有相續相計著：執著于存在、不存在以及持續存在的各種現象。）

大慧，在那種境界中，也沒有相續和不相續的現象。菩薩摩訶薩因為見到一切法都是寂靜的，妄想不生起。大慧，覺悟到外在的自性並非真實的自性，只是自心顯現的現象，實際上什麼也沒有。隨順觀察自心顯現的量，有和無的一切自性都是沒有相的。因為見到相續是寂靜的，所以對於一切法就沒有相續和不相續的現象。（寂靜：指沒有煩惱和妄想的清凈狀態。外性非性：外在事物的本性並非真實的本性。自心現相：由自己的心識所顯現的現象。自心現量：自己內心所顯現的量度。）

大慧，在那裡面，沒有束縛也沒有解脫。其餘的人因為不能如實覺知，所以才會有束縛和解脫的說法。為什麼呢？因為對於一切法，無論是有還是無，都找不到實在的眾生可以得到。（縛：束縛。解：解脫。如實覺知：如實地覺察和了解事物的真相。眾生：有情生命。）

大慧，愚夫有三種相續，即貪、嗔、癡以及愛，未來會有喜悅。

【English Translation】 English version: Furthermore, Mahamati (Great Wisdom), these and other ordinary and foolish beings continue due to their own deluded thoughts. Because of this continuation, the deluded thoughts of ordinary people are like silkworms making cocoons, using the threads of delusion to entangle themselves and others, unable to free themselves, and ultimately falling into erroneous views of existence, non-existence, permanence, and impermanence. (Mahamati: Name of a Bodhisattva. Ordinary and foolish beings: Refers to ordinary people and ignorant beings. Deluded thoughts: False and unreal thoughts. Silkworm making cocoons: Silkworms spin silk to wrap themselves in cocoons. Attachment to the continuity of existence and non-existence: Attachment to various phenomena of existence, non-existence, and continuous existence.)

Furthermore, Mahamati, in that state, there is neither continuity nor non-continuity. Because Bodhisattvas (Enlightened beings) see that all dharmas (phenomena, teachings) are tranquil, deluded thoughts do not arise. Furthermore, Mahamati, realizing that the external nature is not a true nature, but merely a manifestation of one's own mind, in reality, there is nothing there. Observing the manifestation of one's own mind, all natures of existence and non-existence are without characteristics. Because seeing continuity as tranquil, there is neither continuity nor non-continuity in all dharmas. (Tranquil: Refers to a pure state without afflictions and deluded thoughts. External nature is not a true nature: The nature of external things is not a real nature. Manifestation of one's own mind: Phenomena manifested by one's own consciousness. Manifestation of one's own mind: The measure manifested by one's own mind.)

Furthermore, Mahamati, in that, there is neither bondage nor liberation. Others, because they do not truly realize, speak of bondage and liberation. Why? Because in all dharmas, whether existent or non-existent, no real being can be found. (Bondage: Imprisonment. Liberation: Freedom. Truly realize: Truly perceive and understand the truth of things. Sentient beings: Sentient life.)

Furthermore, Mahamati, foolish people have three continuations, namely greed, hatred, and delusion, as well as love, and there will be joy in the future.

愛。俱以此相續故有趣相續。彼相續者續五趣。大慧。相續斷者。無有相續不相續相複次大慧。三和合緣。作方便計著。識相續無間生。方便計著則有相續。三和合緣識斷。見三解脫一切相續不生　貪恚癡者相續之因也。五趣者相續之果也。由過去因成現在果。現在作因復招未來之報。言愛未來者。謂貪愛來生如意果報與喜愛俱。以此三毒相續故有諸趣輪轉。言趣者。即六道也。以修羅遍於五道故。但云五趣。言相續斷者。謂三毒滅則離五趣。所謂因滅則果滅也。又言無相續不相續相者。亦無縛無脫之謂。即境智雙亡也。三和合緣等者。言外道妄計根塵我三緣和合諸識次第相續而起。又言方便計著者。言有執著則相續無間。若了三緣。離諸執著見三種解脫。則相續不生矣。三解脫者。性凈解脫圓凈解脫方便凈解脫也。蓋了三緣即三解脫非別有也。

爾時世尊欲重宣此義。而說偈言。

不真實妄想　　是說相續相　若知彼真實　　相續網則斷　于諸性無知　　隨言說攝受　譬如彼蠶蟲　　結網而自纏　愚夫妄想縛　　相續不觀察

此頌上續不續不出真妄而已。妄則續真則不續。若了妄即真。則諸法一如。豈有續不續耶若於諸法無知隨語取著。如蠶結網自縛縛他無有間斷。由不觀察故也。反而觀

【現代漢語翻譯】現代漢語譯本：愛與執著相互關聯，因此產生了輪迴相續。這種相續延續了五趣（五道輪迴）。大慧（菩薩名），相續斷滅，就沒有相續與不相續的對立相。進一步說，大慧，三種因緣和合，產生執著，導致識的相續不斷產生。如果執著，就會有相續。當三種因緣和合，識斷滅時，證見三種解脫，一切相續都不會產生。貪、嗔、癡是相續的根本原因，五趣是相續的結果。由過去的因成就現在的果，現在所作的因又招致未來的果報。所說愛著未來，是指貪愛未來產生如意的果報，與喜愛相伴隨。由於這三種毒素的相續，才有了在六道中的輪轉。所說趣，就是指六道。因為修羅遍佈於五道，所以只說五趣。所說相續斷滅，是指貪、嗔、癡滅盡，就脫離了五趣。這就是因滅則果滅的道理。又說沒有相續與不相續的對立相，也就是沒有束縛與解脫的說法，即境與智都消亡了。三種因緣和合等，是說外道妄自認為根、塵、我三種因緣和合，各種識次第相續而生起。又說方便計著，是說有執著，相續就沒有間斷。如果明瞭三種因緣，遠離各種執著，證見三種解脫，那麼相續就不會產生了。三種解脫是：自性清凈解脫、圓滿清凈解脫、方便清凈解脫。明瞭三種因緣就是三種解脫，不是另外有的。當時，世尊想要再次宣說這個道理，就說了偈語：不真實的妄想，是說相續的現象。如果知道它的真實，相續的網就會斷裂。對於諸法的自性沒有認識，隨著言語而執取。就像那蠶蟲，結網而自己纏繞。愚蠢的人被妄想束縛，相續不斷而不去觀察。這首偈頌承接上文，說明了相續與不相續，不出于真與妄。虛妄則相續，真實則不相續。如果明瞭虛妄就是真實，那麼諸法就是一體，哪裡還有相續與不相續呢？如果對於諸法沒有認識，隨著言語而執取，就像蠶結網一樣，自己束縛自己，束縛他人，沒有間斷，這是由於不觀察的緣故。反過來觀察。

【English Translation】 English version: Attachment and clinging are mutually related, thus giving rise to the continuity of samsara. This continuity perpetuates the five realms (of reincarnation). Mahamati (name of a Bodhisattva), when continuity is severed, there is no duality of continuity and non-continuity. Furthermore, Mahamati, the combination of three conditions gives rise to clinging, which leads to the continuous arising of consciousness. If there is clinging, there will be continuity. When the three conditions combine and consciousness ceases, one realizes the three liberations, and all continuity ceases to arise. Greed, hatred, and delusion are the root causes of continuity, and the five realms are the result of continuity. The past causes create the present results, and the present actions create future retributions. The so-called attachment to the future refers to the craving for pleasant future results, accompanied by delight. Because of the continuity of these three poisons, there is transmigration in the six realms. The so-called realms refer to the six paths of existence. Because Asuras (demi-gods) are present in the five realms, only the five realms are mentioned. The so-called cessation of continuity means that when greed, hatred, and delusion are extinguished, one is liberated from the five realms. This is the principle that when the cause ceases, the result ceases. Furthermore, the statement that there is no duality of continuity and non-continuity means that there is no bondage or liberation, that is, both the object and the wisdom disappear. The combination of three conditions, etc., means that externalists falsely believe that the combination of root, object, and self gives rise to the continuous arising of various consciousnesses in succession. Furthermore, the statement 'skillful clinging' means that if there is clinging, there is no interruption of continuity. If one understands the three conditions, abandons all clinging, and realizes the three liberations, then continuity will not arise. The three liberations are: liberation of self-nature purity, liberation of perfect purity, and liberation of skillful means purity. Understanding the three conditions is the three liberations; there are no separate liberations. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: Unreal imagination is said to be the phenomenon of continuity. If one knows its reality, the net of continuity will be broken. Without knowledge of the nature of all dharmas, one clings to words. Like the silkworm, spinning a web and entangling itself. Foolish people are bound by delusion, continuously without observing. This verse continues the above, explaining that continuity and non-continuity arise from truth and falsehood. Falsehood leads to continuity, truth leads to non-continuity. If one understands that falsehood is truth, then all dharmas are one, where is there continuity or non-continuity? If one has no knowledge of all dharmas and clings to words, like a silkworm spinning a web, binding oneself and binding others without interruption, this is because of not observing. Observe in reverse.

之相續何有。◎

楞伽阿跋多羅寶經註解卷第三(上)

楞伽阿跋多羅寶經註解卷第三(下)

宋求那跋多羅奉　詔譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉　詔同注

◎大慧復白佛言。如世尊所說。以彼彼妄想。妄想彼彼性。非有彼自性。但妄想自性耳。世尊若但妄想。自性。非性自性相待者。非為世尊如是說煩惱清凈無性過耶。一切法妄想。自性非性故　如世尊所說等。此大慧領如來所說諸妄想意。為致問之端。彼彼者。正言彼諸妄想也。然諸法本無實性。但妄計耳。而大慧猶有疑者。謂若但是妄想自性。非諸法有自性。此自性與非自性相待者。豈非世尊所說染凈諸法皆無實性耶。大慧意以一切法無自性妄想有自性為難。

佛告大慧。如是如是。如汝所說。大慧。非如愚夫性自性妄想真實。此妄想自性。非有性自性相然　答中先可其說。謂諸法無自性為是妄想。有自性為非。非如愚夫等者。言不同彼凡夫計性自性之妄想以為真實。又曰此妄想自性等者。入楞伽云。此但妄執無有性相。

大慧。如聖智有性自性。聖知聖見聖慧眼。如是性自性知。大慧白佛言。若使如聖以聖知聖見聖慧眼。非天眼非肉眼。性自性如是知。非如愚夫妄

【現代漢語翻譯】之相續何有。◎

《楞伽阿跋多羅寶經》註解卷第三(上)

《楞伽阿跋多羅寶經》註解卷第三(下)

宋求那跋多羅（Gunabhadra，人名）奉詔譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉詔同注

◎大慧（Mahamati，菩薩名）復白佛言：『如世尊所說，以彼彼妄想，妄想彼彼性，非有彼自性，但妄想自性耳。世尊，若但妄想自性，非性自性相待者，非為世尊如是說煩惱清凈無性過耶？一切法妄想，自性非性故。』如世尊所說等，此大慧領如來所說諸妄想意，為致問之端。彼彼者，正言彼諸妄想也。然諸法本無實性，但妄計耳。而大慧猶有疑者，謂若但是妄想自性，非諸法有自性，此自性與非自性相待者，豈非世尊所說染凈諸法皆無實性耶？大慧意以一切法無自性妄想有自性為難。

佛告大慧：『如是如是，如汝所說。大慧，非如愚夫性自性妄想真實。此妄想自性，非有性自性相然。』答中先可其說，謂諸法無自性為是妄想，有自性為非。非如愚夫等者，言不同彼凡夫計性自性之妄想以為真實。又曰此妄想自性等者，入楞伽云：『此但妄執無有性相。』

大慧：『如聖智有性自性，聖知聖見聖慧眼，如是性自性知。』大慧白佛言：『若使如聖以聖知聖見聖慧眼，非天眼非肉眼，性自性如是知，非如愚夫妄』

【English Translation】 What continuation is there? ◎

Annotation of the Lankavatara Sutra, Volume 3 (Part 1)

Annotation of the Lankavatara Sutra, Volume 3 (Part 2)

Translated by Gunabhadra (a name), under imperial decree, of the Song Dynasty

Resident monk (your subject) Zongle of the Shanshi Chan Temple in the Great Ming Heavenly Realm, and resident monk (your subject) Ruqi of the Yanfu Lecture Temple, jointly annotated under imperial decree.

◎ Mahamati (a Bodhisattva's name) then said to the Buddha: 'As the World Honored One has said, with such and such discriminations, one discriminates such and such natures, but there is no self-nature of those, only the nature of discrimination itself. World Honored One, if it is only the nature of discrimination, and there is no mutual dependence between self-nature and non-self-nature, is this not the fault of the World Honored One saying that afflictions and purity have no nature? Because all dharmas are discrimination, and self-nature is non-nature.' 'As the World Honored One has said, etc.' This is Mahamati understanding the meaning of all discriminations spoken by the Tathagata, as the beginning of his question. 'Such and such' refers precisely to those discriminations. However, all dharmas originally have no real nature, but are merely discriminated. Yet Mahamati still has doubts, thinking that if it is only the nature of discrimination, and the dharmas have no self-nature, and there is mutual dependence between this self-nature and non-self-nature, is this not the World Honored One saying that all defiled and pure dharmas have no real nature? Mahamati intends to challenge with the idea that all dharmas have no self-nature, but discrimination has self-nature.

The Buddha told Mahamati: 'It is so, it is so, as you have said. Mahamati, it is not like the self-nature discrimination of fools, which is considered real. This discrimination self-nature does not have a self-nature.' The answer first affirms his statement, saying that all dharmas having no self-nature is discrimination, and having self-nature is not. 'Not like fools, etc.' means it is not the same as those ordinary people who consider the discrimination of self-nature to be real. Furthermore, 'This discrimination self-nature, etc.' is stated in the Lankavatara Sutra: 'This is merely a false attachment, without nature or characteristics.'

Mahamati: 'Like the wisdom of sages, there is self-nature, with the knowledge of sages, the vision of sages, and the eye of wisdom of sages, thus knowing self-nature.' Mahamati said to the Buddha: 'If sages use the knowledge of sages, the vision of sages, and the eye of wisdom of sages, not the heavenly eye or the physical eye, to know self-nature in this way, it is not like the false [discriminations] of fools.'

想。世尊。云何愚夫離是妄想。不覺聖性事故。世尊。彼亦非顛倒非不顛倒。所以者何。謂不覺聖事性自性故。不見離有無相故　上云自性非性者。遣情也。此云有性自性者。顯理也。然此如實理性。非佛智佛眼。莫能知見故。云聖知聖見等也。佛既以自證境界示之。大慧即領悟斯旨。又請曰。若果如聖所知見。非凡大知見。故云非天眼非肉眼等也。因復疑而難曰。愚夫既不能覺了聖自性事。云何得離妄想能明此理。因上聖凡所見不同。故云彼亦非顛倒非不顛倒。復自徴釋。謂不覺聖事性者。言凡夫非不顛倒也。不見離有無相者。言聖人非顛倒也。蓋聖眼所見無不真實。不見有一法可舍故也。

世尊。聖亦不如是見如事妄想。不以自相境界為境界故。世尊彼亦性自性相。妄想自性如是現。不說因無因故。謂墮性相見故。異境界非如彼等如是無窮過。世尊。不覺性自性相故。世尊。亦非妄想自性因性自性相。彼云何妄想非妄想。如實知妄想　聖亦不如是等者。入楞伽云。聖亦不如凡所分別如是得故。非自所行境界相故。彼亦性自性者。言聖人亦有真實性相。聖人既有是性。愚夫固亦有之。故曰妄想自性如是現。然如來真實性相。離乎因緣及無因性。而凡愚妄想自性。則墮性相之見。聖人所行境界既異凡愚。則不如

【現代漢語翻譯】現代漢語譯本：大慧菩薩問道：『世尊，愚夫如何才能脫離這種妄想，因為他們不覺悟聖者的自性呢？』世尊，他們既非顛倒，也非不顛倒。這是為什麼呢？因為他們不覺悟聖事（指聖人的境界和事物）的自性，所以不能見到脫離有和無的實相。前面說『自性非性』，是爲了遣除情執。這裡說『有性自性』，是爲了顯明真理。然而，這種如實的理性，不是佛的智慧和佛眼，就無法知見，所以說『聖知聖見』等等。佛既然用自己證悟的境界來開示，大慧菩薩就領悟了這個旨意，又請教說：『如果果真如聖者所知所見，就不是凡夫所能知見的，所以說非天眼非肉眼等等。』因為又疑惑而發問：『愚夫既然不能覺悟聖者的自性事，如何才能脫離妄想而明白這個道理呢？』因為上面聖人和凡夫所見不同，所以說『他們既非顛倒，也非不顛倒』。又自己解釋說：『不覺悟聖事性』，是說凡夫並非不顛倒。『不見脫離有無之相』，是說聖人並非顛倒。因為聖眼所見沒有不真實的，不見有一法可以捨棄。世尊，聖者也不是像這樣看待如實的事物和妄想，因為他們不以自相的境界作為境界。世尊，聖者也有性自性相，妄想的自性也是這樣顯現的，不說因和無因，因為他們已經脫離了墮入性相見的境界。聖者的境界與凡夫不同，所以不會像他們那樣有無窮的過失。世尊，因為不覺悟性自性相的緣故。世尊，妄想的自性也不是性自性相的原因。那麼，如何才能如實地知曉妄想既非妄想呢？』『聖者也不是像這樣看待』等等，如《入楞伽經》所說：『聖者不像凡夫那樣分別，所以能夠證得，不以自己所行的境界作為境界。』『他們也有性自性』，是說聖人也有真實的性相。聖人既然有這種性相，愚夫本來也有，所以說『妄想的自性也是這樣顯現的』。然而，如來的真實性相，是脫離因緣和無因性的。而凡夫愚人的妄想自性，則墮入了性相的見解。聖人所行的境界既然與凡夫愚人不同，那麼就不會像他們那樣有無窮的過失。

【English Translation】 English version: Mahamati asked: 'World Honored One, how can foolish beings be free from this discrimination, since they do not awaken to the self-nature of the holy ones?' World Honored One, they are neither inverted nor not inverted. Why is that? Because they do not awaken to the self-nature of holy matters (referring to the realm and things of the holy ones), so they cannot see the true form of being free from existence and non-existence. The previous statement 'self-nature is not nature' is to dispel emotional attachments. The statement here 'having self-nature' is to reveal the truth. However, this true reality, if not for the Buddha's wisdom and Buddha's eye, cannot be known and seen, so it is said 'holy knowledge and holy vision' and so on. Since the Buddha used his own enlightened realm to reveal it, Mahamati understood this meaning, and further inquired: 'If it is truly as the holy ones know and see, then it is not what ordinary people can know and see, so it is said not celestial eye, not physical eye, and so on.' Because he was again doubtful, he asked: 'Since foolish beings cannot awaken to the self-nature of the holy ones, how can they be free from discrimination and understand this principle?' Because the views of the holy ones and ordinary people are different, it is said 'they are neither inverted nor not inverted.' He further explained himself: 'Not awakening to the nature of holy matters' means that ordinary people are not not inverted. 'Not seeing the form of being free from existence and non-existence' means that the holy ones are not inverted. Because what the holy eye sees is all true, and there is no dharma that can be abandoned. World Honored One, the holy ones do not view true reality and discrimination in this way, because they do not take the realm of self-characteristics as their realm. World Honored One, the holy ones also have self-nature characteristics, and the self-nature of discrimination also appears in this way, not speaking of cause and no cause, because they have already escaped the realm of falling into the view of characteristics. The realm of the holy ones is different from that of ordinary people, so they will not have endless faults like them. World Honored One, because they do not awaken to the self-nature characteristics. World Honored One, the self-nature of discrimination is not the cause of self-nature characteristics. Then, how can one truly know that discrimination is neither discrimination?' 'The holy ones do not view it in this way' and so on, as the Laṅkāvatāra Sūtra says: 'The holy ones do not discriminate like ordinary people, so they can attain it, not taking the realm of their own practice as their realm.' 'They also have self-nature' means that the holy ones also have true characteristics. Since the holy ones have this characteristic, foolish beings originally also have it, so it is said 'the self-nature of discrimination also appears in this way.' However, the true characteristics of the Tathāgata are free from conditions and no-cause. And the self-nature of discrimination of foolish beings falls into the view of characteristics. Since the realm of the holy ones is different from that of foolish beings, then they will not have endless faults like them.

彼墮于性相無窮之失。由不能覺了性自性相故也。亦非妄想自性等。言諸法性相不因分別。云何言分別而有耶。故結難曰。彼凡夫云何得妄想非妄想。如實知妄想之不實也。

世尊。妄想異自性相異。世尊。不相似因。妄想自性相。彼云何各各不妄想。而愚夫不如實知。然為眾生離妄想故。說如妄想相不如實有。世尊。何故遮眾生有無有見事自性計著。聖智所行境界計著墮有見。說空法非性。而說聖智自性事　言妄想異等。謂凡夫分別有異。見諸法性相之異。言不相似因者。謂因所見之不相似。諸法何常自謂異不異也。各各者諸法也。但愚夫不能如實知覺耳。然如來如是說諸法者。為令眾生離乎妄想了知諸法皆非實有也。世尊何故下。言世尊云何止諸眾生。不著有無諸見執著。而後取著聖智境界。墮于有見。又何故不說空寂之法。而說聖智自性事耶。

佛告大慧。非我說空法非性。亦不墮有見說聖智自性事。然為令眾生離恐怖句故。眾生無始以來。計著性自性相。聖智事自性。計著相見說空法。大慧。我不說性自性相。大慧。但我住自得如實空法。離惑亂相見。離自心現性非性見。得三解脫如實印所印。于性自性得緣自覺觀察住。離有無事見相　答中先拂彼難言離恐怖句者。謂眾生聞空生怖聞有生著故。

【現代漢語翻譯】現代漢語譯本：他們會陷入關於事物自性和現象無止境的錯誤之中，因為他們無法覺察到事物自性的真實面貌。這也不是虛妄分別的自性等等。既然說諸法的自性和現象並非源於分別，又怎能說分別會產生這些呢？因此，總結並反問道：那些凡夫俗子，又怎麼能分辨什麼是虛妄分別，什麼不是虛妄分別，從而如實地認識到虛妄分別的虛假性呢？

世尊，虛妄分別與自性、現象是不同的。世尊，它們的原因並不相似。虛妄分別、自性、現象，它們又如何各自不虛妄，而愚昧的人卻不能如實地瞭解呢？然而，爲了讓眾生脫離虛妄分別，佛才說虛妄分別的現象並非真實存在。世尊，為什麼您要阻止眾生執著于有和無的見解，卻又讓他們執著于聖智所行的境界，從而墮入有見呢？為什麼您要說空法不是自性，卻又說聖智的自性之事呢？

說『虛妄分別不同』等等，是指凡夫分別事物時，會看到諸法自性和現象的不同。說『原因不相似』，是指所見的原因並不相似。諸法又何曾自己說自己是相同還是不同呢？只是愚昧的人不能如實地知覺罷了。然而，如來這樣說諸法，是爲了讓眾生脫離虛妄分別，從而了知諸法都不是真實存在的。世尊，為什麼您要阻止眾生不執著于有和無的各種見解執著，而後又讓他們執著于聖智的境界，從而墮入有見呢？又為什麼不說空寂之法，而說聖智自性之事呢？

佛告訴大慧（Mahamati，菩薩名）：我並沒有說空法不是自性，也沒有因為不墮入有見而說聖智的自性之事。而是爲了讓眾生遠離恐怖的言辭。眾生從無始以來，就執著於事物的自性、現象，以及聖智之事的自性。執著于現象，並以所見來談論空法。大慧，我不是在說事物的自性、現象。大慧，我只是安住于自己證得的如實空法，遠離迷惑顛倒的現象和見解，遠離自心顯現的自性和非自性的見解，從而獲得三種解脫，並被如實的印記所印證。對於事物的自性，能夠通過緣起自覺地觀察並安住，遠離有和無的見解和現象。

在回答中，首先駁斥了對方的詰難，說『遠離恐怖的言辭』，是指眾生聽到『空』會產生恐懼，聽到『有』會產生執著。

【English Translation】 English version: They fall into endless errors regarding the nature and characteristics of things, because they are unable to perceive the true nature of things. This is also not the nature of false discriminations, etc. Since it is said that the nature and characteristics of all dharmas do not arise from discrimination, how can it be said that discrimination produces them? Therefore, concluding and questioning: How can those ordinary people distinguish what is false discrimination and what is not, and thus truly know the falsity of false discrimination?

World Honored One, false discrimination is different from self-nature and characteristics. World Honored One, their causes are not similar. False discrimination, self-nature, and characteristics, how can they each not be false, while ignorant people cannot truly understand? However, in order to liberate sentient beings from false discrimination, the Buddha says that the phenomena of false discrimination do not truly exist. World Honored One, why do you prevent sentient beings from clinging to views of existence and non-existence, but then have them cling to the realm practiced by noble wisdom, thus falling into views of existence? Why do you say that emptiness is not self-nature, but then speak of the self-nature of noble wisdom?

Saying 'false discrimination is different' etc., refers to when ordinary people discriminate things, they see the differences in the self-nature and characteristics of all dharmas. Saying 'the causes are not similar' refers to the fact that the causes of what is seen are not similar. Have all dharmas ever said themselves whether they are the same or different? It is just that ignorant people cannot truly perceive it. However, the Tathagata (Thus Come One, Buddha's epithet) speaks of all dharmas in this way in order to liberate sentient beings from false discrimination, thereby understanding that all dharmas do not truly exist. World Honored One, why do you prevent sentient beings from not clinging to various views of existence and non-existence, and then have them cling to the realm of noble wisdom, thus falling into views of existence? And why not speak of the dharma of emptiness and tranquility, but speak of the self-nature of noble wisdom?

The Buddha told Mahamati (a Bodhisattva's name): I did not say that emptiness is not self-nature, nor did I speak of the self-nature of noble wisdom because I did not want to fall into views of existence. Rather, it is to liberate sentient beings from terrifying words. Sentient beings, from beginningless time, have clung to the self-nature and characteristics of things, as well as the self-nature of the affairs of noble wisdom. They cling to phenomena and use what they see to talk about emptiness. Mahamati, I am not talking about the self-nature and characteristics of things. Mahamati, I simply abide in the true emptiness that I have attained, away from deluded and confused phenomena and views, away from the views of self-nature and non-self-nature manifested by the mind, thereby attaining the three liberations and being sealed by the true seal. Regarding the self-nature of things, one can consciously observe and abide through dependent origination, away from views and phenomena of existence and non-existence.

In the answer, the opponent's challenge is first refuted, saying 'away from terrifying words,' which means that sentient beings will be afraid when they hear 'emptiness' and will cling when they hear 'existence.'

說聖智自性事以導之。然聖智事固非有無。而著有者乃說空法以治之。是知說空說有皆為眾生。未常說有實法也。故曰我不說性自性相。即示自證之法曰。但我得如實空法。即本住畢竟妙空也。不墮邪倒惑亂常居中道。故離自心現性非性諸見。即得悟三解脫。獲如實印見法自性。了聖境界離有無一切諸著。

複次大慧。一切法不生者。菩薩摩訶薩。不應立是宗。所以者何。謂宗一切性非性故。及彼因生相故。說一切法不生宗。彼宗則壞。彼宗一切法不生。彼宗壞者。以宗有待而生故。又彼宗不生。入一切法故。不壞相不生故。立一切法不生宗者。彼說則壞。大慧。有無不生宗。彼宗入一切性。有無相不可得。大慧。若使彼宗不生。一切性不生而立宗。如是彼宗壞以有無性相不生故。不應立宗。五分論多過故。展轉因異相故。及為作故。不應立宗分。謂一切法不生。如是一切法空。如是一切法無自性。不應立宗　上言妄想與聖智皆空。乃真妄俱遣。是不生義。恐菩薩立此為宗混于外計。故說此以破之。言一切法不生。則言想俱絕。言之已非。況妄立宗乎。如彼外道立不生宗反生枝葉。故云不應立是宗。所以者何下。徴釋其義。謂宗一切性非性者。意謂宗必有主。若宗一切性性自非性。宗義何在。凡言不生必因生立

【現代漢語翻譯】現代漢語譯本：講述聖智（Ariyajñana，指聖者的智慧）的自性，以此來引導眾生。然而，聖智的自性並非存在或不存在。執著于存在的人，就用空法來對治他們。由此可知，說空或說有，都是爲了眾生，從未說過有真實的法存在。所以說，『我不說性自性相』，就直接開示自證之法，說『但我得如實空法』，這就是本來的安住處，畢竟的妙空。不墮入邪見、顛倒、迷惑、錯亂，永遠安住于中道。所以，遠離自心顯現的自性、非自性等各種見解，就能領悟三解脫門，獲得如實的印證，見到法的自性，瞭解聖者的境界，遠離有無一切執著。進一步說，大慧（Mahamati，菩薩名）。一切法不生，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）不應該以此立宗。為什麼呢？因為如果立宗一切法的自性是非自性，以及它們因緣生起的相狀，而說一切法不生，那麼這個宗就會崩潰。這個宗如果說一切法不生，這個宗就會崩潰，因為宗是依賴於某種條件而產生的。而且，這個宗的不生，如果融入一切法，因為不生之相不會壞滅，如果立一切法不生的宗，那麼這種說法就會崩潰。大慧，有和無的不生宗，這個宗如果融入一切自性，有和無的相狀就不可得。大慧，如果這個宗不生，一切自性不生而立宗，那麼這個宗就會崩潰，因為有和無的自性相狀不生。所以不應該立宗，因為五分論（Pancavayava，古印度的一種論證方法）有很多過失，輾轉相因導致異相，以及人為造作的原因，所以不應該立宗分，比如一切法不生，一切法空，一切法無自性，都不應該立宗。上面說妄想和聖智都是空，這是真妄都捨棄，是不生的真義。恐怕菩薩以此立宗，與外道的計度混淆，所以說這些來破斥它。說一切法不生，那麼言語和思想都斷絕了，一說出來就錯了，何況妄立宗呢？就像那些外道立不生宗，反而生出許多枝節，所以說不應該立這個宗。『所以者何』以下，是解釋它的意義。所謂宗一切性非性，意思是說宗必然有主，如果宗一切自性本身就是非自性，那麼宗的意義在哪裡？凡是說不生，必然是因為有生才立論。

【English Translation】 English version: To guide beings, speak of the self-nature of Ariyajñana (holy wisdom). However, the nature of holy wisdom is neither existence nor non-existence. For those attached to existence, teach the Dharma of emptiness to cure them. Thus, speaking of emptiness or existence is all for the sake of sentient beings; never has it been said that there is a real Dharma. Therefore, it is said, 'I do not speak of the characteristic of self-nature,' directly revealing the Dharma of self-realization, saying, 'But I obtain the Dharma of true emptiness,' which is the original dwelling place, the ultimate wonderful emptiness. Not falling into wrong views, inversions, delusions, or confusions, always abiding in the Middle Way. Therefore, by being apart from views of self-nature and non-self-nature manifested by one's own mind, one can awaken to the three doors of liberation, obtain true confirmation, see the self-nature of Dharma, understand the realm of the holy, and be apart from all attachments to existence and non-existence. Furthermore, Mahamati (name of a Bodhisattva), Bodhisattva-Mahasattvas (great Bodhisattvas) should not establish the thesis that all dharmas are unborn. Why? Because if one establishes the thesis that the nature of all things is non-nature, and also because of the aspect of their arising from causes, then the thesis that all dharmas are unborn will collapse. If this thesis states that all dharmas are unborn, then the thesis will collapse, because a thesis arises dependent on certain conditions. Moreover, if the unborn nature of this thesis merges into all dharmas, because the aspect of non-birth will not be destroyed, if one establishes the thesis that all dharmas are unborn, then this statement will collapse. Mahamati, the thesis of non-birth of existence and non-existence, if this thesis merges into all natures, the aspects of existence and non-existence become unattainable. Mahamati, if this thesis is unborn, and one establishes a thesis based on the unborn nature of all things, then this thesis will collapse, because the nature of existence and non-existence is unborn. Therefore, one should not establish a thesis, because the five-part argument (Pancavayava, an ancient Indian method of argumentation) has many faults, the mutual causation leads to different aspects, and because of artificial creation, one should not establish a thesis, such as all dharmas are unborn, all dharmas are empty, all dharmas have no self-nature. The above states that both delusional thoughts and holy wisdom are empty, which means that both the real and the unreal are abandoned, which is the true meaning of non-birth. Fearing that Bodhisattvas might establish this as a thesis and confuse it with the calculations of external paths, these words are spoken to refute it. To say that all dharmas are unborn means that words and thoughts are cut off; to speak of it is already wrong, let alone to falsely establish a thesis? Just like those external paths who establish a thesis of non-birth but instead generate many branches, therefore it is said that one should not establish this thesis. 'Why?' below explains its meaning. The so-called thesis of all natures being non-nature means that a thesis must have a subject; if the nature of all natures is itself non-nature, then where is the meaning of the thesis? Whenever one speaks of non-birth, it is necessarily based on the establishment of birth.

。既有待對則不生。成生自壞不生義。其不應立宗一也。又彼宗不生。必入一切法中。言不生義遍一切世間諸法之中。言不壞相不生故者入楞伽云。不生相亦不生故。言諸法本皆不生。豈待立耶。故云彼說則壞。其不應立宗二也。言有無不生者。前以無為不生。此乃轉計有無皆不生。言入一切性者。性即法也。謂有無不生。亦遍一切法中。皆離有無之相縱有轉計有無性相。皆不可得。是亦不生義。其不應立宗三也。五分論多過者。五分論義見前注。多過指宗因喻三過也。初宗有九過。曰現量相違。聖教相違。世間相違。比量相違自語相違。相符極成。能別不極成。所別不極成。俱別不極成。次因有十四過。謂遍是宗法性。初相中有四不成。曰隨一不成。所依不成兩俱不成。猶預不成。后二相共十過。有六不定。曰同分異全不定。異分同全不定。俱品一分轉不定。共不定。不共不定。決定相違不定。有四相違。曰法自相相違。法差別相違。有法自相相違。有法差別相違。三同喻有五過。別喻中有五過。同喻中曰。所立不成能立不成俱不成無合倒合。別喻中曰。能立不遣所立不遣俱不遣不離倒離。共三十三過也。展轉因異相者。言彼轉計因相不同。及墮有為有作。其不應立宗四也。又曰謂一切法不生。又曰空又曰無自性。

此三者若各立宗則有多宗。其不應立宗五也。

大慧。然菩薩摩訶薩。說一切法如幻夢。現不現相故。及見覺過故。當說一切法如幻夢性。莫令彼恐怖遠離摩訶衍　上既斥立宗之非。此顯其是故語大慧云。應說一切法如幻夢現不現相。現不現謂非實有也。及令眾生離見聞覺知之過故。又云當說言除為愚夫者。蓋愚夫墮于有無之見。不說如幻如夢。不能離彼二見。復恐小機聞此不有不無而生怖畏。不受大乘故。誡云莫令彼恐怖遠離大乘。意令菩薩隨機說法也。

爾時世尊欲重宣此義。而說偈言。

無自性無說　　無事無相續　彼愚夫妄想　　如死屍惡覺　一切法不生　　非彼外道宗　至竟無所生　　性緣所成就　一切法不生　　慧者不作想　彼宗因生故　　覺者悉除滅

此頌上一切法不生言一切法本無自性豈有言說無說則無事無事則無相續之相。此本之與末皆不生也。但彼愚夫妄起分別。立不生之宗。其惡覺如死屍之無知也。則佛說一切法不生。豈彼外道所立不生之宗。至竟無所生等。言性本不生從因緣而生也。因緣尚不可得。諸法豈有生邪。然慧者尚不作不生想。豈作生想。彼宗言不生者。因生而有不生。是有待對。覺者則無是見。故云悉除滅也。

譬如翳目視　　妄見垂髮相

【現代漢語翻譯】現代漢語譯本：如果這三者各自建立宗派，就會產生多個宗派。這就是不應該建立宗派的第五個原因。

大慧（Mahamati，菩薩名）。然而，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應當說一切法如幻如夢，因為它們顯現或不顯現的相都不是真實的。並且，爲了使眾生遠離見、聞、覺、知的過失，應當說一切法的本性如幻如夢。不要讓他們因此感到恐怖而遠離摩訶衍（Mahayana，大乘）。前面已經駁斥了建立宗派的錯誤，這裡是爲了闡明什麼是正確的，所以告訴大慧，應該說一切法如幻如夢，顯現或不顯現的相都不是真實的。顯現或不顯現，意思是並非真實存在。並且，爲了使眾生遠離見、聞、覺、知的過失。又說，應當說，但要排除愚夫。因為愚夫會墮入有和無的見解中，如果不說如幻如夢，就不能脫離這兩種見解。又恐怕小乘根器的人聽到這種非有非無的說法會產生恐懼，不接受大乘，所以告誡說，不要讓他們因此感到恐怖而遠離大乘。意思是讓菩薩根據不同的根器說法。

這時，世尊（Bhagavan，佛陀）想要再次宣說這個道理，於是說了偈語：

無自性無說，無事無相續，彼愚夫妄想，如死屍惡覺。一切法不生，非彼外道宗，至竟無所生，性緣所成就。一切法不生，慧者不作想，彼宗因生故，覺者悉除滅。

這首偈頌中，『一切法不生』是指一切法本來沒有自性，哪裡會有言說？沒有言說就沒有事情，沒有事情就沒有相續之相。這從本到末都是不生的。只是那些愚夫妄起分別，建立不生的宗派，他們的惡覺就像死屍一樣無知。那麼，佛說一切法不生，難道是那些外道所建立的不生的宗派嗎？『至竟無所生』等，是說本性本來不生，是從因緣而生的。因緣尚且不可得，諸法哪裡會有生呢？然而，有智慧的人尚且不作不生的想法，哪裡會作生的想法呢？那些宗派所說的不生，是因為有生才有不生，這是有待的。覺悟的人則沒有這種見解，所以說全部除滅。

譬如翳目視，妄見垂髮相。

【English Translation】 English version: If these three each establish their own sect, there will be multiple sects. This is the fifth reason why one should not establish a sect.

Mahamati (name of a Bodhisattva). However, Bodhisattva-Mahasattvas (Great Bodhisattvas) should say that all dharmas are like illusions and dreams, because the appearances that appear or do not appear are not real. Furthermore, in order to keep sentient beings away from the faults of seeing, hearing, perceiving, and knowing, one should say that the nature of all dharmas is like illusions and dreams. Do not let them be terrified by this and stay away from Mahayana (the Great Vehicle). The error of establishing a sect has already been refuted above. Here, it is to clarify what is correct, so telling Mahamati that one should say that all dharmas are like illusions and dreams, and the appearances that appear or do not appear are not real. Appearing or not appearing means not really existing. Furthermore, in order to keep sentient beings away from the faults of seeing, hearing, perceiving, and knowing. It is also said that one should speak, but exclude fools. Because fools will fall into the views of existence and non-existence, if one does not speak of illusions and dreams, one cannot escape these two views. Also, fearing that those of Hinayana (Small Vehicle) capacity will be frightened by this statement of neither existence nor non-existence and will not accept Mahayana, it is warned not to let them be terrified by this and stay away from Mahayana. It means letting Bodhisattvas teach according to different capacities.

At this time, the Bhagavan (the Buddha), wanting to proclaim this meaning again, spoke in verse:

No self-nature, no speech, no event, no continuity, those fools are delusional, like a corpse with evil awareness. All dharmas are unproduced, not the sect of those heretics, ultimately nothing is produced, accomplished by nature and conditions. All dharmas are unproduced, the wise do not make assumptions, that sect is produced by causes, the awakened completely eliminate it.

In this verse, 'All dharmas are unproduced' means that all dharmas originally have no self-nature, so where would there be speech? Without speech, there is no event, and without an event, there is no appearance of continuity. This is unproduced from beginning to end. It is just that those fools falsely create distinctions and establish the sect of unproduced, their evil awareness is like the ignorance of a corpse. So, when the Buddha says that all dharmas are unproduced, is it the sect of unproduced established by those heretics? 'Ultimately nothing is produced,' etc., means that the nature is originally unproduced, and is produced from causes and conditions. Since causes and conditions are not attainable, how can dharmas be produced? However, the wise do not even make the thought of unproduced, how would they make the thought of produced? The unproduced spoken of by those sects is because there is production, then there is unproduced, which is dependent. The awakened do not have this view, so it is said that all is eliminated.

For example, like a person with impaired eyes seeing, falsely seeing the appearance of falling hair.

計著性亦然　　愚夫邪妄想　施設於三有　　無有事自性　施設事自性　　思惟起妄想　相事設言教　　意亂極震掉　佛子能超出　　遠離諸妄想

譬如翳目等。明邪正之異。翳目垂髮並見前注。喻非有而有。三有即三界。謂三有本無。惟妄想現。故云施設於三有無有事自性。施設者建立也。由妄想而有建立。以故如來施設言教以化之。所謂但以假名字。引導于眾生。眾生不達。反於言教而起分別動亂心識。故云意亂極震掉。惟菩薩能離是過超出三有也。

非水水想受　　斯從渴愛生　愚夫如是惑　　聖見則不然　聖人見清凈　　三脫三昧生　遠離於生滅　　遊行無所有　修行無所有　　亦無性非性　性非性平等　　從是生聖果

非水水想受者。言非水妄作水想。由渴愛故爾。是猶渴鹿之奔陽焰。此喻愚夫非有計有。聖則不然。蓋聖人以正智。觀見三界之相。無有煩惱生死故云清凈。三脫慧也三昧定也。定慧既生出離生滅。遊行于無所有。無所有即畢竟空也。言修行無所有者。菩薩能如是修之。亦契乎非有非無之理。故云亦無性非性。如是則有無平等佛果成矣。

云何性非性　　云何為平等　謂彼心不知　　內外極漂動　若能壞彼者　　心則平等見

佛自徴釋

。意謂有無平等凡聖一如。因迷解有異。迷則不知心外無法。為境風之所漂動。解故能壞彼見。則複本心平等之理矣。

爾時大慧菩薩復白佛言。世尊。如世尊說。如攀緣事智慧不得。是施設量建立施設。所攝受非性。攝受亦非性。以無攝故智則不生。唯施設名耳　因上明離攀緣是智故。復以智不得為請。如世尊說攀緣事者。言世間塵境。乃愚夫所緣之事。正智觀察皆無所有故云不得。是施設量建立。施設即前妄想建立境界。境界既不可得。則能取所取二俱無有。故云智則不生。所施設者皆是妄想假名耳。

云何世尊為不覺性自相共相異不異故智不得耶。為自相共相種種性自性相隱蔽故智不得耶。為山巖石壁地水火風障故智不得耶。為極遠極近故智不得耶。為老小盲冥諸根不具故智不得耶。世尊。若不覺自共相異不異智不得者。不應說智應說無智。以有事不得故。若複種種自共相。性自性相隱蔽故。智不得者彼亦無智。非是智。世尊。有爾焰故智生非無性。會爾焰故名為智。若山巖石壁地水火風極遠極近老小盲冥諸根不具智不得者。此亦非智應是無智。以有事不可得故　上云智慧不得。固以釋之。恐學者未了。又申數問意。令破妄智而顯真智故。一一挾妄反覆為難。初云爲不學性自共相等。謂陰界入等諸

【現代漢語翻譯】現代漢語譯本：意思是說，有和無、凡人和聖人，本質上是平等而無差別的。之所以產生差異，是因為迷惑和覺悟的不同。迷惑的人不知道心外無物，被外境的風所吹動；覺悟的人能夠破除這種錯誤的見解，從而恢復本心平等的真理。

當時，大慧菩薩再次對佛說：『世尊，正如您所說，如果執著于攀緣外物，就無法獲得智慧。這些都是人為設定的量度，是建立在虛妄施設之上的，並非實有自性。因為沒有真實存在的對象可以執取，所以智慧無法產生，只不過是虛妄的名稱罷了。』因為上面闡明了遠離攀緣才是智慧，所以再次以『智慧不得』為題請教。正如世尊所說，攀緣外物，指的是世間的塵境，是愚昧之人所執著的事物。真正的智慧觀察這些事物，會發現它們都是空無所有的，所以說『不得』。這些都是人為設定的量度，建立在虛妄施設之上。虛妄施設，就是前面所說的妄想所建立的境界。既然境界是不可得的，那麼能取和所取兩者都無從存在，所以說智慧無法產生。所有這些被施設的事物，都不過是妄想的假名罷了。

『世尊，是因為不覺悟諸法的自相、共相的相同或不同，所以無法獲得智慧嗎？是因為種種事物的自相、共相，以及它們的本性、自性之相被遮蔽，所以無法獲得智慧嗎？是因為山巖、石壁、土地、水、火、風等障礙，所以無法獲得智慧嗎？是因為距離極遠或極近，所以無法獲得智慧嗎？是因為年老、年幼、盲人、愚昧，以及諸根不全，所以無法獲得智慧嗎？』世尊，如果不覺悟諸法的自相、共相的相同或不同，就無法獲得智慧，那麼就不應該說是智慧，而應該說是無智，因為有事物無法被認知。如果是因為種種事物的自相、共相，以及它們的本性、自性之相被遮蔽，所以無法獲得智慧，那麼那也不是智慧，而是無智。世尊，因為有能照亮事物的光明，所以智慧才能產生，而不是因為沒有自性。因為光明能夠照亮事物，所以才稱之為智慧。如果因為山巖、石壁、土地、水、火、風等障礙，或者因為距離極遠或極近，或者因為年老、年幼、盲人、愚昧，以及諸根不全，所以無法獲得智慧，那麼這也不是智慧，而應該是無智，因為有事物無法被認知。」上面說智慧無法獲得，已經解釋過了。恐怕學習的人還不明白，所以又多次提問，目的是爲了破除虛妄的智慧，從而顯現真正的智慧。每一次都用虛妄的觀點反覆詰難。一開始說因為不覺悟諸法的自相、共相等，指的是陰、界、入等諸法。

【English Translation】 English version: It means that existence and non-existence, ordinary beings and sages, are essentially equal and undifferentiated. The difference arises from delusion and enlightenment. The deluded do not know that there is nothing outside the mind, and are swayed by the winds of external circumstances; the enlightened can break through this erroneous view and restore the original truth of the mind's equality.

At that time, Mahamati Bodhisattva again said to the Buddha: 'World Honored One, as you said, if one clings to external objects, one cannot obtain wisdom. These are all artificially established measures, built upon false constructs, and are not inherently real. Because there is no real object to grasp, wisdom cannot arise, but is merely a false name.' Because it was explained above that being free from clinging is wisdom, he again asks with 'wisdom cannot be obtained' as the topic. As the World Honored One said, clinging to external objects refers to the worldly dust and realms, which are the objects clung to by foolish people. True wisdom observes these things and finds that they are all empty and without substance, so it is said 'cannot be obtained.' These are all artificially established measures, built upon false constructs. False constructs are the realms established by the aforementioned delusions. Since realms are unattainable, both the grasper and the grasped cease to exist, so it is said that wisdom cannot arise. All these constructed things are merely false names of delusion.

'World Honored One, is it because of not being aware of the sameness or difference of the self-characteristics and common characteristics of dharmas that wisdom cannot be obtained? Is it because the self-characteristics and common characteristics of various things, as well as their nature and self-nature aspects, are obscured that wisdom cannot be obtained? Is it because of obstacles such as mountains, rocks, walls, earth, water, fire, and wind that wisdom cannot be obtained? Is it because of extreme distance or proximity that wisdom cannot be obtained? Is it because of old age, youth, blindness, ignorance, and incomplete faculties that wisdom cannot be obtained?' World Honored One, if not being aware of the sameness or difference of the self-characteristics and common characteristics of dharmas prevents one from obtaining wisdom, then it should not be called wisdom, but rather ignorance, because there are things that cannot be known. If it is because the self-characteristics and common characteristics of various things, as well as their nature and self-nature aspects, are obscured that wisdom cannot be obtained, then that is also not wisdom, but ignorance. World Honored One, because there is light that can illuminate things, wisdom can arise, not because there is no self-nature. Because light can illuminate things, it is called wisdom. If because of obstacles such as mountains, rocks, walls, earth, water, fire, and wind, or because of extreme distance or proximity, or because of old age, youth, blindness, ignorance, and incomplete faculties, wisdom cannot be obtained, then that is also not wisdom, but should be ignorance, because there are things that cannot be known.' It was said above that wisdom cannot be obtained, and this has already been explained. Fearing that the learners do not understand, he asks repeatedly, with the aim of breaking through false wisdom and revealing true wisdom. Each time, he repeatedly challenges with false views. Initially, he says that because of not being aware of the self-characteristics and common characteristics of dharmas, referring to the skandhas (陰), realms (界), entrances (入), and other dharmas.

法。都不覺知有自共相異不異。故云智不得耶又云為自共相種種諸法自性相之所隱蔽。不得為智耶。如下諸難則智不為智。又顯不釋。

佛告大慧。不如是。無智應是智非非智。我不如是隱覆說。攀緣事智慧不得。是施設量建立。覺自心現量。有無有外性非性。知而事不得。不得故智于爾焰不生。順三解脫智亦不得。非妄想者無始性非性虛偽習智作如是知。是知彼不知　答中言不如是者。是拂彼難。言無智等者。即非智之智而智體亦不可得。故云非非智。若準大論。謂無智者空也。應是智者假也。非非智者中道智也。如是三智一心中得。得而無得。是為智慧不得。言我不如是隱覆說者。佛言我如是說。是顯非隱。雖亦常有隱覆之說。如後文云云。但宜隱則隱宜顯則顯。此則非隱也。覺自心現量下。正顯真智。謂了境有無唯自心量。言外性非性者。諸法本空也。如是而知知而不知。是為事不得也。事即境也。境既不得智亦不生。爾焰智障也。入三脫門智體亦亡也。非妄想者揀妄知也。謂非如一切妄想凡夫無始以來有無虛妄熏習之智不知諸法唯心。知彼事物而不知自性。則喪智於物故。云是知彼不知也。

故於外事處所相性無性。妄想不斷。自心現量建立。說我我所相攝受計著。不覺自心現量。于智爾焰而起

妄想。妄想故外性非性觀察不得。依于斷見　此承上而言。謂彼妄知于外境界形相有無分別不斷。此于自心現量妄自建立。計人法二我而生取著。蓋不覺知是自心量。於前外境妄想不斷墮于常見。於後智體能所不妄。轉為智障而起分別。以分別故於外法有無觀察不可得處。而生斷見。

爾時世尊欲重宣此義。而說偈言。

有諸攀緣事　　智慧不觀察　此無智非智　　是妄想者說　于不異相性　　智慧不觀察　障礙及遠近　　是名為邪智　老小諸根冥　　而智慧不生　而實有爾焰　　是亦說邪智

有境可緣者。是凡夫之智。了境唯心者。是正智之智。正智則無緣而緣。是為無智。以此無智為非智者。是凡夫妄想之說。此頌上智慧不得之義也。于不異相性。智慧不觀察者。此頌上自相共相異不異。言不觀察者。即智不得也。余皆頌上可見。

複次大慧。愚癡凡夫無始虛偽。惡邪妄想之所迴轉。迴轉時自宗通及說通不善了知。著自心現外性相。故著方便說。于自宗四句清凈通相不善分別。大慧白佛言。誠如尊教。惟愿世尊。為我分別說通及宗通。我及余菩薩摩訶薩。善於二通。來世凡夫聲聞緣覺。不得其短　宗說通相前既說已。此又說者何也。前通三乘此唯在佛。又前為眾請此佛自述。言

【現代漢語翻譯】現代漢語譯本：

妄想。由於妄想的緣故，對外在事物的性質無法進行觀察。這是依賴於斷見（認為事物是斷滅的觀點）。這裡承接上文所說，指的是那些錯誤地認為外在境界的形狀和存在與否可以被分別，並且這種分別沒有停止的人。他們對於自己內心的顯現，錯誤地建立起對外在事物的執著，計較人我和法我，從而產生執取和貪戀。這是因為他們沒有覺察到這些都是自己內心的作用。對於之前的外在境界，他們的妄想沒有停止，因此墮入了常見（認為事物是永恒存在的觀點）。對於之後的智慧本體，本來沒有錯誤，卻轉變成了智慧的障礙，從而產生了分別。因為有了分別，所以對於外在事物的存在與否，無法找到可以觀察的地方，因此產生了斷見。這時，世尊想要再次宣揚這個道理，所以說了以下偈語：『有諸攀緣事，智慧不觀察，此無智非智，是妄想者說。』（如果有了攀緣外在事物的心，智慧就無法進行觀察。這種沒有智慧的狀態，卻又不是真正的無智，是那些有妄想的人所說的。）『于不異相性，智慧不觀察，障礙及遠近，是名為邪智。』（對於事物相同和不同的性質，智慧無法進行觀察，被障礙和遠近所迷惑，這被稱為邪智。）『老小諸根冥，而智慧不生，而實有爾焰，是亦說邪智。』（年老或年幼，各種感官遲鈍，智慧無法產生，但實際上存在著某種虛幻的光芒，這也稱為邪智。）能夠攀緣外在境界的，是凡夫的智慧。瞭解境界只是內心的顯現的，是正智的智慧。正智是沒有攀緣的攀緣，這才是真正的無智。把這種無智當作不是智慧的，是凡夫的妄想之說。這首偈頌是解釋上面所說的智慧無法獲得的含義。對於事物相同和不同的性質，智慧無法進行觀察，這首偈頌是解釋上面所說的自相、共相、異和不異，說不觀察，就是智慧無法獲得。其餘的都可以參照上面的解釋。再次，大慧（Mahamati），愚癡的凡夫從無始以來就被虛假的、錯誤的、邪惡的妄想所迷惑和左右。在被迷惑和左右的時候，他們對於自己宗派的通達和說法上的通達，沒有很好地瞭解。他們執著于自己內心顯現的外在事物的性質和形狀，因此執著于方便之說。對於自己宗派的四句清凈的通達之相，沒有很好地分別。大慧（Mahamati）對佛說：『確實像您所教導的那樣。希望世尊為我分別解說說法上的通達和宗派上的通達，我和其他的菩薩摩訶薩（Bodhisattva-Mahasattva）能夠精通這兩種通達，這樣來世的凡夫、聲聞（Sravaka）、緣覺（Pratyekabuddha）就無法找到我們的缺點了。』宗派上的通達和說法上的通達的相狀，前面已經說過了，這裡又說一遍是為什麼呢？前面所說的通達是針對三乘（三種修行者）的，這裡所說的通達只在佛的境界。而且前面是為大眾請求，這裡是佛自己陳述。

【English Translation】 English version:

Delusion. Because of delusion, the external nature cannot be observed. This relies on nihilistic views (the view that things are annihilated). This refers to what was said above, meaning those who mistakenly believe that the shapes and existence or non-existence of external realms can be distinguished, and this distinction does not cease. They falsely establish attachment to external things based on the manifestation of their own minds, calculating the two selves of person and dharma, thus generating attachment and craving. This is because they do not realize that these are all functions of their own minds. Regarding the previous external realms, their delusions do not cease, thus falling into eternalism (the view that things are eternally existent). Regarding the subsequent essence of wisdom, which is originally without error, it turns into an obstacle to wisdom, thus generating distinctions. Because of these distinctions, they cannot find a place to observe the existence or non-existence of external things, thus generating nihilistic views. At this time, the World Honored One (Bhagavan) wanted to reiterate this meaning, so he spoke the following verses: 'Having clinging matters, wisdom does not observe; this is neither wisdom nor non-wisdom, said by those with delusions.' (If there is a mind clinging to external things, wisdom cannot observe. This state of not having wisdom, yet not being truly without wisdom, is what those with delusions speak of.) 'Regarding the nature of sameness and difference, wisdom does not observe; obstacles and distance, this is called perverse wisdom.' (Regarding the nature of things being the same and different, wisdom cannot observe, being confused by obstacles and distance, this is called perverse wisdom.) 'Old and young, the senses are dim, and wisdom does not arise; but in reality, there is such a flickering, this is also called perverse wisdom.' (Whether old or young, the various senses are dull, and wisdom cannot arise, but in reality, there exists a certain illusory glimmer, this is also called perverse wisdom.) Being able to cling to external realms is the wisdom of ordinary people. Understanding that realms are merely manifestations of the mind is the wisdom of correct knowledge. Correct knowledge is clinging without clinging, which is true non-wisdom. To regard this non-wisdom as not being wisdom is the talk of ordinary people's delusions. This verse explains the meaning of the above statement that wisdom cannot be attained. Regarding the nature of sameness and difference, wisdom cannot observe; this verse explains the above statement about self-nature, common nature, difference, and non-difference, saying that not observing means that wisdom cannot be attained. The rest can be understood by referring to the above explanations. Furthermore, Mahamati (Great Wisdom), foolish ordinary people have been deluded and swayed by false, erroneous, and evil delusions since beginningless time. When deluded and swayed, they do not understand well the thorough understanding of their own school and the thorough understanding in speech. They are attached to the nature and shape of external things manifested in their own minds, thus being attached to expedient teachings. They do not well distinguish the aspect of thorough understanding of the fourfold purity of their own school. Mahamati (Great Wisdom) said to the Buddha (Buddha): 'Indeed, as you have taught. May the World Honored One (Bhagavan) explain to me the thorough understanding in speech and the thorough understanding in doctrine, so that I and other Bodhisattva-Mahasattvas (Great Bodhisattvas) can be proficient in these two thorough understandings, so that ordinary people, Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas) of the future will not be able to find our faults.' The aspects of thorough understanding in doctrine and thorough understanding in speech have already been explained before, so why are they being mentioned again here? The thorough understanding mentioned earlier was for the three vehicles (three types of practitioners), while the thorough understanding mentioned here is only in the realm of the Buddha. Moreover, the former was a request for the sake of the assembly, while the latter is the Buddha's own statement.

愚癡凡夫等者。謂此二法在凡未常無之但為迷轉故全體不知。迴轉者。謂迷自己故回內回外。惟著自心現外相等境界。亦著方便言教。故於自心宗本離四句所通清凈之相。不能明瞭。於是大慧因而致請。言不得短者。謂宗通而說不通。其短在化導。說通而宗不通。其短在自行。二者俱通則不得為短也佛告大慧。善哉善哉諦聽諦聽。善思念之當爲汝說。大慧白佛言。唯然受教。佛告大慧。三世如來有二種法通。謂說通及自宗通。說通者。謂隨眾生心之所應。為說種種眾具契經。是名說通。自宗通者。謂修行者離自心現種種妄想。謂不墮一異俱不俱品。超度一切心意識。自覺聖境界。離因成見相。一切外道聲聞緣覺墮二邊者。所不能知。我說是名自宗通法。大慧。是名自宗通及說。通相汝及余菩薩摩訶薩。應當修學　答中言三世如來有二通者。顯諸佛自行化他之法無不同也。先明說通。言眾具契經者。即前九部攝一切法故曰眾具。而卒歸乎契理契機故云契經。次明宗通。自證之法本不可說。故寄修者以示其相。曰離自心現種種妄想等者。謂不墮一異等四句。則妄想不行。妄想不行則超越一切心識。到自覺聖境界。言離因成見相者。因成即因成假。謂意根對法塵。而起分別之見也。離者離此見也。然如來自證之法。非邪外偏

【現代漢語翻譯】現代漢語譯本『愚癡凡夫等者』，指的是這兩種『通』（說通和自宗通）在凡夫身上並非沒有，只是因為迷惑顛倒而完全不瞭解。『迴轉者』，指的是因為迷惑于自身，所以向內向外執著。只執著于自心所顯現的外在表象等境界，也執著于方便的言語教導。因此，對於自心宗的根本，那超越四句（有、無、亦有亦無、非有非無）所通達的清凈之相，不能夠明瞭。於是，大慧菩薩因此而請教。說『不得短』，指的是宗通而說不通，其缺點在於化導眾生；說通而宗不通，其缺點在於自身修行。二者都通達，就不能算作缺點了。佛告訴大慧：『善哉！善哉！仔細聽，仔細聽，好好思考，我當爲你解說。』大慧對佛說：『是，我接受教誨。』佛告訴大慧：『三世如來有二種法通，即說通和自宗通。說通，指的是隨順眾生的心意，為他們宣說各種完備的契經（Sutra）。這叫做說通。自宗通，指的是修行者遠離自心所顯現的種種虛妄分別，即不落入一異（同一或相異）、俱不俱（同時存在或不同時存在）等品類，超越一切心意識，自覺證悟聖者的境界，遠離因緣和合而成的見解之相。這是所有外道（Tirthika）、聲聞（Sravaka）、緣覺（Pratyekabuddha）等墮入二邊（常見和斷見）者所不能瞭解的。我稱這為自宗通法。大慧，這叫做自宗通和說通的相狀，你和其餘的菩薩摩訶薩（Bodhisattva-Mahasattva）應當修學。』回答中說『三世如來有二通』，顯示諸佛自行化他的方法沒有不同。先說明說通。說『眾具契經』，就是前面所說的九部經所包含的一切法，所以說『眾具』。最終歸於契合真理和契合根機，所以說『契經』。其次說明宗通。自證的法本來不可說，所以藉由修行者來顯示其相狀。說『遠離自心現種種妄想等』，就是不落入一異等四句，那麼妄想就不會產生。妄想不產生，就超越一切心識，到達自覺的聖者境界。說『離因成見相』，『因成』就是因緣和合而成，指的是意根對法塵，而產生分別的見解。『離』就是遠離這種見解。然而，如來自證的法，不是邪見外道所能理解的。

【English Translation】 English version 『Foolish ordinary beings, etc.』, refers to the fact that these two 『accomplishments』 (eloquent and self-realization) are not absent in ordinary beings, but they are completely unaware of them due to delusion and reversal. 『Reversal』 refers to being attached inwardly and outwardly due to delusion about oneself. They only cling to the external appearances and other realms manifested by their own minds, and they also cling to expedient verbal teachings. Therefore, they cannot understand the pure aspect of the fundamental principle of their own mind, which transcends the four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence). Thus, Mahamati (Mahamati) inquired about this. Saying 『cannot be short』 means that if one is accomplished in self-realization but not in eloquence, the shortcoming lies in guiding others; if one is accomplished in eloquence but not in self-realization, the shortcoming lies in one's own practice. If one is accomplished in both, then it cannot be considered a shortcoming. The Buddha told Mahamati: 『Excellent! Excellent! Listen carefully, listen carefully, and contemplate well, and I will explain it to you.』 Mahamati said to the Buddha: 『Yes, I receive your teaching.』 The Buddha told Mahamati: 『The Tathagatas (Tathagata) of the three times have two kinds of Dharma (Dharma) accomplishment, namely eloquent accomplishment and self-realization accomplishment. Eloquent accomplishment refers to speaking various complete Sutras (Sutra) according to the minds of sentient beings. This is called eloquent accomplishment. Self-realization accomplishment refers to practitioners being free from various false discriminations manifested by their own minds, that is, not falling into categories such as oneness or otherness, simultaneity or non-simultaneity, transcending all mind-consciousness, and self-realizing the realm of the sages, being free from the appearance of views formed by causes and conditions. This is something that all Tirthikas (Tirthika), Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), etc., who fall into the two extremes (eternalism and nihilism), cannot understand. I call this the Dharma of self-realization accomplishment. Mahamati, this is called the aspect of self-realization accomplishment and eloquent accomplishment, and you and the other Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) should study it.』 The answer says 『the Tathagatas of the three times have two accomplishments』, showing that the methods of self-practice and benefiting others of all Buddhas are the same. First, explain eloquent accomplishment. Saying 『complete Sutras』 refers to all the Dharmas contained in the nine divisions of scriptures mentioned earlier, so it is called 『complete』. Ultimately, it conforms to the truth and suits the capacity of sentient beings, so it is called 『Sutra』. Secondly, explain self-realization accomplishment. The Dharma of self-realization is originally unspeakable, so it is shown through practitioners. Saying 『being free from various false discriminations manifested by one's own mind, etc.』 means not falling into the four propositions such as oneness or otherness, then false discriminations will not arise. If false discriminations do not arise, then one transcends all mind-consciousness and reaches the realm of self-realized sages. Saying 『being free from the appearance of views formed by causes and conditions』, 『formed by causes and conditions』 refers to the mind-root facing the Dharma-dust and giving rise to discriminating views. 『Being free』 means being free from this view. However, the Dharma of self-realization of the Tathagata is not something that heretical outsiders can understand.

小著空有二邊者之所能知。唯大乘菩薩能修能證。故誡云應當修學。

爾時世尊欲重宣此義。而說偈言。

我謂二種通　　宗通及言說　說者授童蒙　　宗為修行者

童蒙言初機也。既解說通未必惟在初機。為對宗通言耳。宗通雖為修行。而言自證也。

爾時大慧菩薩白佛言。世尊。如世尊一時說言。世間諸論種種辯說慎勿習近。若習近者。攝受貪慾不攝受法。世尊。何故作如是說佛告大慧。世間言論種種句味因緣譬喻採集莊嚴。誘引誑惑愚癡凡夫。不入真實自通。不覺一切法。妄想顛倒墮於二邊。凡愚癡惑而自破壞。諸趣相續不得解脫。不能覺知自心現量。不離外性自性。妄想計著。是故世間言論種種辯說。不脫生老病死憂悲苦惱。誑惑迷亂　夫論有世論出世論。故道有正有邪。雖不兩立而未嘗不併行於世。故如來誡其於世論慎勿親近。大慧所以致問。言世論者即外道盧伽耶陀。此翻左世亦云惡論。此論但飾文詞誑惑凡愚。有習近者。惟攝取世間財欲不得法利。答中先斥其非。以彼言論不詮正理故。不可以入真實自通之地。卒歸於二邊而已。凡愚癡惑下。此明受習之非。以自破壞正見故。有諸趣生死相續。無由解脫下文。諸過之相可見。

大慧釋提桓因。廣解眾論自造聲論。彼世論

【現代漢語翻譯】現代漢語譯本：執著于空和有這兩種極端的人才能理解的（境界），只有大乘菩薩才能修習和證悟。所以告誡說應當修學。

這時，世尊想要再次宣揚這個道理，於是說了偈語：

我說有兩種通達，宗通和言說。言說通達是教導初學者，宗通是為修行者準備的。

『童蒙』是指初學者。既然是講解通達，未必只針對初學者，而是爲了對應宗通而言。宗通雖然是爲了修行，但實際上是自我證悟。

這時，大慧菩薩對佛說：『世尊，就像世尊曾經說過，世間的各種言論和辯說，要謹慎，不要習近。如果習近，就會攝取貪慾，不能攝取佛法。』世尊，為什麼這樣說？佛告訴大慧：『世間的言論，用各種辭藻、韻味、因緣、譬喻來採集和莊嚴，誘導和迷惑愚癡的凡夫，不能進入真實的自我通達，不能覺悟一切法，妄想顛倒，墮入兩種極端。凡夫愚癡迷惑，從而自我破壞，導致在各個輪迴中相續不斷，不能得到解脫，不能覺知自心顯現的境界，不能脫離外在的自性。妄想執著。所以世間的各種言論和辯說，不能脫離生老病死憂悲苦惱，誑惑迷亂。』

言論有世俗的言論和出世的言論，所以道有正道和邪道。雖然不能兩立，但未嘗不同時存在於世間。所以如來告誡，對於世俗的言論要謹慎，不要親近。大慧因此發問。所說的世俗言論，就是外道盧伽耶陀（Lokāyata），翻譯為左世，也叫惡論。這種言論只是修飾文辭，誑惑凡夫愚人。有習近的人，只攝取世間的財物和慾望，得不到佛法的利益。回答中首先駁斥它的錯誤，因為那些言論不能詮釋正理，所以不能進入真實自我通達的境界，最終歸於兩種極端。『凡夫愚癡迷惑』以下，說明受習的錯誤，因為自我破壞正見。導致在各個輪迴生死中相續不斷，沒有解脫的途徑。下文，各種過失的現象可以見到。

大慧（Mahamati），釋提桓因（Śakro devānām indraḥ）廣泛地理解各種言論，自己創造了聲論。那些世俗的言論。

【English Translation】 English version: This (realm) can only be understood by those who cling to the two extremes of emptiness and existence. Only Mahayana (Great Vehicle) Bodhisattvas can cultivate and realize it. Therefore, it is admonished that one should study and practice.

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

I speak of two kinds of understanding: doctrinal understanding and verbal expression. Verbal expression is for teaching beginners, while doctrinal understanding is for practitioners.

'Beginners' refers to those who are new to practice. Since it is explanatory understanding, it is not necessarily only for beginners, but rather to correspond to doctrinal understanding. Although doctrinal understanding is for practice, it is actually self-realization.

At that time, Mahamati (Great Wisdom) Bodhisattva said to the Buddha: 'World Honored One, it is like the World Honored One once said, one should be cautious and not associate with the various worldly discourses and debates. If one associates with them, one will grasp greed and desire, and not grasp the Dharma.' World Honored One, why did you say this? The Buddha told Mahamati: 'Worldly discourses use various phrases, flavors, causes, conditions, metaphors to collect and adorn, to entice and delude foolish ordinary people, unable to enter the true self-understanding, unable to awaken to all dharmas, with delusional inversions, falling into two extremes. Ordinary people are foolish and deluded, thereby destroying themselves, leading to continuous succession in various realms of rebirth, unable to attain liberation, unable to perceive the realm of self-mind manifestation, unable to escape the external self-nature. Delusional attachment. Therefore, the various worldly discourses and debates cannot escape birth, old age, sickness, death, sorrow, grief, suffering, and affliction, deluding and confusing.'

Discourses include worldly discourses and transcendental discourses, so the path has the right path and the wrong path. Although they cannot coexist, they have never failed to exist simultaneously in the world. Therefore, the Tathagata (Thus Come One) admonishes that one should be cautious and not associate with worldly discourses. Mahamati therefore asked. The so-called worldly discourses are the Lokāyata (Materialist) of the heretics, translated as 'Left World,' also called 'Evil Discourses.' This discourse only adorns words and phrases, deluding foolish ordinary people. Those who associate with it only grasp worldly wealth and desires, and do not obtain the benefits of the Dharma. The answer first refutes its errors, because those discourses cannot explain the correct principle, so they cannot enter the realm of true self-understanding, and ultimately return to two extremes. 'Ordinary people are foolish and deluded' below, explains the errors of association, because it destroys right view. Leading to continuous succession in various realms of birth and death, with no way to liberation. In the following text, the phenomena of various faults can be seen.

Mahamati, Śakro devānām indraḥ (Lord of the Devas) extensively understood various discourses and created his own sound theory. Those worldly discourses.

者有一弟子。持龍形像詣釋天宮建立論宗。要壞帝釋千輻之輪。隨我不如斷一一頭以謝所屈。作是要已即以釋法摧伏帝釋。釋墮負處。即壞其車還來人間。如是大慧。世間言論因譬莊嚴。乃至畜生亦能以種種句味。惑彼諸天及阿修羅。著生滅見。而況於人。是故大慧。世間言論應當遠離。以能招致苦生因故。慎勿習近　此段下引事證失。釋提桓因者。帝釋之異名也。持龍形像者。謂變作龍身也。要約也。入楞伽云。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。即以釋法者。謂即以帝釋所造論法為難。墮負即不勝。謂帝釋不勝也。乃至畜生者。如變作龍身之類也。又言世間論應當遠離者。謂彼論為害若此。可不慎歟。

大慧。世論者。唯說身覺境界而已。大慧。彼世論者。乃有百千。但於後時後五十年。當破壞結集。惡覺因見盛故。惡弟子受如是。大慧。世論破壞結集。種種句味因譬莊嚴。說外道事。著自因緣無有自通。大慧。彼諸外道。無自通論。于余世論廣說無量百千事門。無有自通。亦不自知愚癡世論　世論下。重出彼論建立。身覺境界者。謂五陰身覺想之境也。雖彼世論乃有百千。極其宗趣不離情識。豈知有至道哉。后五十年破壞結集者。按金剛功德施論。謂人

【現代漢語翻譯】現代漢語譯本佛陀有一位弟子，拿著龍的形象前往帝釋天宮，建立論宗（佛教的宗派或學說）。他揚言要摧毀帝釋（Śakra，天神之王）的千輻之輪（帝釋天的座駕），並說：『如果我輸了，我就砍掉自己的頭來謝罪；如果你們輸了，就得聽我的。』說完，他就用帝釋（Śakra）所創立的論法來駁倒帝釋（Śakra），使帝釋（Śakra）處於失敗的境地。於是，他摧毀了帝釋（Śakra）的座駕，返回人間。大慧（Mahāmati，菩薩名），世間的言論就是這樣，用譬喻來裝飾，甚至連畜生也能用各種巧妙的言辭，迷惑諸天和阿修羅（Asura，一種神道）。他們執著于生滅的見解，更何況是人呢？所以，大慧（Mahāmati），世間的言論應當遠離，因為它能招致痛苦的根源，千萬不要親近。（此段以下引用的事例有所缺失。）釋提桓因（Śakro devānām indraḥ，帝釋天的另一個名字），就是帝釋（Śakra）的別名。持龍形像，是指變化成龍的身形。要，是約定的意思。《入楞伽經》中說：『約定說，憍尸迦（Kauśika，帝釋天的別名），我和你辯論，如果你輸了，我就要摧毀你的千輻之輪；如果我輸了，我就砍掉自己的頭來謝罪。』即以釋法，是指用帝釋（Śakra）所創立的論法來辯論。墮負，就是失敗的意思，指帝釋（Śakra）失敗了。乃至畜生，比如變化成龍身之類的。又說世間的言論應當遠離，是因為那些言論的危害如此之大，難道不應該謹慎嗎？大慧（Mahāmati），世間的言論，只是在說身體感覺的境界而已。大慧（Mahāmati），那些世間的言論，有成百上千種。但在後來的五十年裡，將會被破壞和重新結集，因為邪惡的見解會盛行，惡劣的弟子會接受這些言論。大慧（Mahāmati），世間的言論被破壞和重新結集，用各種巧妙的言辭和譬喻來裝飾，宣說外道的事情，執著于自己的因緣，沒有真正的通達。大慧（Mahāmati），那些外道，沒有真正通達的論點，卻在世間的言論中廣泛地宣說無數的事情，沒有真正的通達，也不自知是愚癡的世間言論。（世間言論以下，重複說明那些言論的建立。）身覺境界，是指五陰（skandha，構成個體存在的五種要素）之身的感覺和思想的境界。雖然那些世間的言論有成百上千種，但其宗旨和趣味都離不開情感和意識，又怎麼能知道至高的真理呢？后五十年破壞結集，按照金剛功德施論的說法，是指人們...

【English Translation】 English version There was a disciple who, holding a dragon image, went to Śakra's (Śakra, king of the gods) palace to establish a philosophical school, vowing to destroy Indra's (Śakra) thousand-spoked wheel (Śakra's chariot). He declared, 'If I lose, I will cut off my head to apologize for my defeat; if you lose, you must follow me.' Having made this vow, he then used Śakra's (Śakra) own philosophical arguments to defeat him, placing Śakra (Śakra) in a losing position. Consequently, he destroyed Śakra's (Śakra) chariot and returned to the human realm. O Mahāmati (Mahāmati, name of a Bodhisattva), worldly discourses are like this, adorned with metaphors. Even animals can use various skillful words to delude gods and Asuras (Asura, a type of deity), clinging to views of arising and ceasing, let alone humans. Therefore, O Mahāmati (Mahāmati), worldly discourses should be avoided, as they can bring about the cause of suffering. Be careful not to get close to them. (The evidence cited below this section is missing.) Śakro devānām indraḥ (Śakro devānām indraḥ, another name for Śakra), is another name for Śakra (Śakra). 'Holding a dragon image' means transforming into the form of a dragon. 'Vowing' means making an agreement. The Laṅkāvatāra Sūtra says: 'Having made the vow, Kauśika (Kauśika, another name for Śakra), I will debate with you. If you lose, I will destroy your thousand-spoked wheel; if I lose, I will cut off my head to apologize for my defeat.' 'Using Śakra's Dharma' means using the philosophical arguments created by Śakra (Śakra) to debate. 'Falling into defeat' means losing, referring to Śakra's (Śakra) defeat. 'Even animals' refers to those who transform into dragon forms, etc. Furthermore, it is said that worldly discourses should be avoided because their harm is so great; shouldn't we be cautious? O Mahāmati (Mahāmati), worldly discourses only speak of the realm of bodily sensations. O Mahāmati (Mahāmati), there are hundreds of thousands of those worldly discourses. But in the next fifty years, they will be destroyed and re-collected because evil views will prevail, and wicked disciples will accept these discourses. O Mahāmati (Mahāmati), worldly discourses are destroyed and re-collected, adorned with various skillful words and metaphors, speaking of the affairs of non-Buddhist paths, clinging to their own causes and conditions, without true understanding. O Mahāmati (Mahāmati), those non-Buddhists do not have truly penetrating arguments, yet they widely proclaim countless matters in worldly discourses, without true understanding, and are unaware that they are foolish worldly discourses. (Below 'worldly discourses,' the establishment of those discourses is repeated.) 'The realm of bodily sensations' refers to the realm of sensations and thoughts of the five skandhas (skandha, the five aggregates that constitute individual existence). Although there are hundreds of thousands of those worldly discourses, their purpose and interest cannot be separated from emotions and consciousness. How can they know the supreme truth? 'Destruction and re-collection in the next fifty years,' according to the Vajra Guṇa Śīla Commentary, refers to people...

壽百齡開為二分。初分五十教力增強。后五十歲教力漸微。言正法欲滅時也。或當作后五百年。十字恐誤。破壞如來結集正教。以彼顛倒惡覺苦因邪見盛故。其惡黨類受習其說。自取淪溺也。如是下結斥。言著自因緣者。如所說身覺是已。而不能以理自通故。云無有自通。由其不能自通。雖廣說百千事門。不過是惑世法。彼不自知。良可悲也。

爾時大慧白佛言。世尊。若外道世論種種句味因譬莊嚴無有自通。自事計著者。世尊亦說世論。為種種異方諸來會眾天人阿修羅。廣說無量種種句味。亦非自通耶。亦入一切外道智慧言說數耶。佛告大慧。我不說世論亦無來去。唯說不來不去。大慧。來者趣聚會生。去者散壞。不來不去者。是不生不滅。我所說義不墮世論妄想數中。所以者何。謂不計著外性非性自心現處。二邊妄想所不能轉。相境非性。覺自心現則自心現妄想不生。妄想不生者。空無相無作。入三脫門名為解脫　此顯正教。初大慧反問。如來所說亦同世論。凡有二難。如文云云。如為他方諸天人眾廣說諸法。則隨他意語。豈亦非自通義。亦何異於外道世智言說耶。答中先拂初難。言我不說世論。蓋世論說去來。佛唯說不去不來。來言趣聚會生者。謂來則眾緣和合而生。去言散壞者。謂去則緣散而滅。佛說

【現代漢語翻譯】現代漢語譯本：壽百齡開為二分：將人的壽命一百歲分為兩部分。前五十年教化的力量增強，后五十年教化的力量逐漸衰微。這是說正法將要滅亡的時候。或者有人寫作『后五百年』，『十字』恐怕是錯誤的。破壞如來結集的正教，因為那些顛倒的、邪惡的覺知、苦的根源和邪見盛行的緣故。那些邪惡的黨徒接受並習染他們的說法，自取沉淪。像這樣下面總結並斥責，說執著于自身因緣的人，就像所說的身體感覺是這樣，卻不能用道理自己通達，所以說『沒有自通』。由於他們不能自己通達，即使廣泛地說百千種事情，也不過是迷惑世人的方法。他們自己不明白，真是可悲啊。

這時，大慧菩薩對佛說：『世尊，如果外道的世俗理論，用各種辭藻和比喻來裝飾，卻沒有自己通達的道理，只是執著于自己的見解。那麼，世尊您也說世俗理論，為來自各個地方的諸大會眾、天人、阿修羅，廣泛地講述無量種辭藻，難道也不是沒有自己通達的道理嗎？難道也歸入一切外道的智慧言說之列嗎？』佛告訴大慧：『我不說世俗理論，也沒有來去。我只說不來不去。大慧，來，是指聚集、會合、產生；去，是指離散、毀壞。不來不去，就是不生不滅。我所說的義理不屬於世俗理論的妄想範疇。』『為什麼呢？因為我不執著于外在的自性或非自性，而是安住于自心顯現之處，不被二邊的妄想所轉動。現象和境界的非自性，覺悟自心顯現，那麼自心顯現的妄想就不會產生。妄想不產生，就是空、無相、無作，進入三解脫門，就叫做解脫。』這裡顯示了正教。起初，大慧菩薩反問，如來所說的也和世俗理論一樣。大概有兩個難點，就像文中所說的那樣。如果為其他方諸天人眾廣泛地講述諸法，那麼就是隨順他人的意思說話，難道也不是沒有自己通達的意義嗎？又有什麼不同於外道的世俗智慧言說呢？回答中首先否定了第一個難點，說『我不說世俗理論』。世俗理論說來去，佛只說不去不來。『來』是指聚集、會合、產生，是說來就是眾緣和合而生；『去』是指離散、毀壞，是說去就是因緣離散而滅。佛說不來不去。

【English Translation】 English version: 壽百齡開為二分 (Shou Bai Ling Kai Wei Er Fen): Dividing a lifespan of one hundred years into two parts. The first fifty years, the power of teaching is enhanced. The latter fifty years, the power of teaching gradually declines. This refers to the time when the 正法 (Zheng Fa, True Dharma) is about to perish. Some write it as '后五百年 (Hou Wu Bai Nian, the latter five hundred years)'. The character '十字 (Shi Zi)' is probably a mistake. It destroys the 正教 (Zheng Jiao, True Teaching) compiled by 如來 (Ru Lai, Tathagata), because of those inverted, evil awarenesses, the root of suffering, and the prevalence of邪見 (Xie Jian, wrong views). Those evil followers accept and become accustomed to their teachings, bringing about their own downfall. The following concludes and rebukes, saying that those who cling to their own causes and conditions, like the bodily sensations that are spoken of, are unable to understand through reason themselves, hence it is said 'without self-understanding'. Because they cannot understand themselves, even if they speak extensively about hundreds and thousands of matters, it is nothing more than a method of deceiving the world. They do not understand this themselves, which is truly lamentable.

At that time, 大慧 (Da Hui, Mahamati) Bodhisattva said to the Buddha: '世尊 (Shi Zun, World Honored One), if the worldly theories of 外道 (Wai Dao, non-Buddhist schools), adorned with various phrases and metaphors, do not have self-understanding, but only cling to their own views, then does the 世尊 (Shi Zun, World Honored One) also speak worldly theories, extensively explaining countless phrases to the various assemblies, 天人 (Tian Ren, Devas), and 阿修羅 (A Xiu Luo, Asuras) who come from various places? Is it also without self-understanding? Does it also fall into the category of the wisdom and speech of all 外道 (Wai Dao, non-Buddhist schools)?' The Buddha told 大慧 (Da Hui, Mahamati): 'I do not speak of worldly theories, nor of coming and going. I only speak of not coming and not going. 大慧 (Da Hui, Mahamati), coming refers to gathering, assembling, and arising; going refers to scattering and destruction. Not coming and not going is not arising and not ceasing. The meaning I speak of does not fall into the category of worldly theories and delusions.'

'Why is that? Because I do not cling to external self-nature or non-self-nature, but abide in the place where my own mind manifests, and am not moved by the delusions of the two extremes. The non-self-nature of phenomena and realms, realizing the manifestation of one's own mind, then the delusions of the manifestation of one's own mind will not arise. When delusions do not arise, it is emptiness, 無相 (Wu Xiang, without characteristics), and 無作 (Wu Zuo, without action), entering the three gates of liberation, which is called 解脫 (Jie Tuo, liberation).' This reveals the 正教 (Zheng Jiao, True Teaching). Initially, 大慧 (Da Hui, Mahamati) Bodhisattva asked in return, what the 如來 (Ru Lai, Tathagata) speaks is also the same as worldly theories. There are roughly two difficulties, as stated in the text. If the Dharma is extensively spoken to the various 天人 (Tian Ren, Devas) assemblies from other places, then it is speaking according to the intentions of others. Is it also without the meaning of self-understanding? What is the difference from the worldly wisdom and speech of 外道 (Wai Dao, non-Buddhist schools)? The answer first negates the first difficulty, saying 'I do not speak of worldly theories'. Worldly theories speak of coming and going, the Buddha only speaks of not going and not coming. 'Coming' refers to gathering, assembling, and arising, meaning that coming is the arising of the aggregation of various conditions; 'going' refers to scattering and destruction, meaning that going is the scattering and cessation of conditions. The Buddha speaks of not coming and not going.

異是言不去不來。即不生不滅。乃我所通。答次難云。不墮世論妄想數者。即外道有無分別是妄想數。復自徴釋。謂不著二邊。以不著故。有無妄想所不能轉。良以自相境界非性。非性即空。何轉之有。又言覺自心現等者。既了諸法唯心。妄想復何所生。由不生故入三脫門。空者性空也。無相者相空也。無作者性相俱空。心無所作也。無作又曰無愿。謂無愿求也。

大慧。我念一時於一處住。有世論婆羅門。來詣我所不請空閑。便問我言。瞿曇。一切所作耶。我時報言。婆羅門。一切所作。是初世論。彼復問言。一切非所作耶。我復報言。一切非作是第二世論。彼復問言。一切常耶。一切無常耶。一切生耶。一切不生耶。我時報言。是六世論。大慧。彼復問我言。一切一邪一切異邪。一切俱邪一切不俱邪。一切因種種受生現邪。我時報言。是十一世論。大慧。彼復問言。一切無記耶。一切記耶。有我邪。無我邪。有此世邪。無此世耶。有他世邪。無他世邪。有解脫耶。無解脫耶。一切剎那邪。一切不剎那邪。虛空邪。非數滅邪。涅槃邪。瞿曇。作邪非作邪。有中陰邪。無中陰邪。大慧。我時報言。婆羅門。如是說者悉是世論。非我所說是汝世論　此正引論廣辯邪正。婆羅門是梵語。具云婆羅賀摩拏。此云凈裔。

【現代漢語翻譯】現代漢語譯本：『異是言不去不來』，意思是說既不產生也不消滅，這正是我所通達的道理。接下來回答之前的提問，『不墮世論妄想數者』，意思是說外道所持有的有和無的分別，都屬於虛妄的念頭。然後自己提出問題並解釋，說的是不執著于有和無這兩種極端。正因為不執著，所以有和無的虛妄念頭就無法動搖他。這是因為自相的境界並非真實的自性，不是自性就是空。既然是空，又有什麼可以動搖的呢？又說『覺自心現等者』，既然已經明瞭諸法都只是內心的顯現，虛妄的念頭又從何而生呢？由於沒有虛妄念頭的產生，所以能夠進入空、無相、無作這三解脫門。空，指的是自性本空；無相，指的是相狀是空；無作，指的是自性和相狀都是空，內心沒有什麼造作。無作又可以稱為無愿，指的是沒有願望和追求。大慧，我記得有一次住在一個地方，有一位世論派的婆羅門（婆羅門：古代印度社會中的祭司階層）來到我這裡，沒有經過邀請就閑聊起來，他問我說：『喬達摩（釋迦牟尼佛的尊稱），一切都是被造作的嗎？』我當時回答他說：『婆羅門，一切都是被造作的，這是第一種世俗的理論。』他接著問：『一切都不是被造作的嗎？』我回答說：『一切都不是被造作的，這是第二種世俗的理論。』他接著問：『一切是常恒的嗎？一切是無常的嗎？一切是產生的嗎？一切是不產生的嗎？』我當時回答說：『這是六種世俗的理論。』大慧，他又問我：『一切是一樣的嗎？一切是不同的嗎？一切是既一樣又不同的嗎？一切既不是一樣也不是不同的嗎？一切都是由各種各樣的因緣和合而產生的嗎？』我當時回答說：『這是十一種世俗的理論。』大慧，他又問我：『一切都是不可記說的嗎？一切都是可以記說的嗎？有我（自我）存在嗎？沒有我（自我）存在嗎？有此世（現世）存在嗎？沒有此世（現世）存在嗎？有他世（來世）存在嗎？沒有他世（來世）存在嗎？有解脫存在嗎？沒有解脫存在嗎？一切都是剎那生滅的嗎？一切都不是剎那生滅的嗎？虛空是真實存在的嗎？非數滅（通過修行而達到的寂滅）是真實存在的嗎？涅槃（佛教的最高境界）是真實存在的嗎？喬達摩，存在造作嗎？不存在造作嗎？存在中陰身（死亡到投胎之間的過渡狀態）嗎？不存在中陰身嗎？』大慧，我當時回答那位婆羅門說：『像你這樣說的，都是世俗的理論，不是我所說的，而是你自己的世俗理論。』這裡正是引用這些理論來廣泛辨別邪正。婆羅門是梵語，完整的說法是婆羅賀摩拏，翻譯成漢語就是凈裔。

【English Translation】 English version: 'Different is saying neither going nor coming.' That is, neither arising nor ceasing. This is what I have realized. Answering the previous question, 'Those who do not fall into worldly views and delusive thoughts' means that the distinctions of existence and non-existence held by externalists are delusive thoughts. Then, questioning and explaining oneself, it means not clinging to the two extremes. Because of not clinging, the delusive thoughts of existence and non-existence cannot move him. This is because the realm of self-nature is not true nature. Not being nature is emptiness. Since it is empty, what can be moved? Furthermore, 'Realizing that all things are manifestations of one's own mind,' since it is already understood that all dharmas are merely manifestations of the mind, from where do delusive thoughts arise? Because delusive thoughts do not arise, one can enter the three doors of liberation: emptiness, signlessness, and non-action. Emptiness refers to the emptiness of self-nature; signlessness refers to the emptiness of characteristics; non-action refers to the emptiness of both self-nature and characteristics, the mind having no action. Non-action can also be called non-desire, referring to having no desires or pursuits. Mahamati (a Bodhisattva), I remember once dwelling in a place, a worldly Brahmin (Brahmin: the priestly class in ancient Indian society) came to me, uninvited, and began to chat. He asked me, 'Gautama (an honorific title for Shakyamuni Buddha), is everything created?' I replied, 'Brahmin, everything is created, this is the first worldly theory.' He then asked, 'Is everything uncreated?' I replied, 'Everything is uncreated, this is the second worldly theory.' He then asked, 'Is everything permanent? Is everything impermanent? Is everything arising? Is everything not arising?' I replied, 'These are the six worldly theories.' Mahamati, he then asked me, 'Is everything the same? Is everything different? Is everything both the same and different? Is everything neither the same nor different? Does everything arise from various causes and conditions?' I replied, 'These are the eleven worldly theories.' Mahamati, he then asked me, 'Is everything unrecordable? Is everything recordable? Is there a self (Atman)? Is there no self (Anatman)? Is there this world (present life)? Is there no this world (present life)? Is there another world (future life)? Is there no other world (future life)? Is there liberation? Is there no liberation? Is everything momentary? Is everything not momentary? Is space real? Is non-cessation through numbers (Nirodha-samapatti) real? Is Nirvana (the highest state in Buddhism) real? Gautama, is there action? Is there no action? Is there an intermediate state (Bardo, the transitional state between death and rebirth)? Is there no intermediate state?' Mahamati, I then replied to that Brahmin, 'What you are saying are all worldly theories, not what I say, but your own worldly theories.' This is precisely quoting these theories to widely distinguish between what is right and what is wrong. Brahmin is a Sanskrit word, the full term being Brahmanas, which translates to 'pure lineage'.

亦云凈行。自稱祖自梵天口生。因從梵姓。如梵志即其種也。惟五天竺有餘國無之。又云外意。其種別有經書世承其業。或在家或出家。恃術倨傲言不請空閑者。空閑猶間隙也。請問之儀當待間隙。如禮有請間之語是也。而彼倨傲卒然來問。所以責之也。彼問雖多概以一世論報之。所以拒之也。如是說者。悉是世論無非情見。又曰。非我所說。是汝世論。所以外之也。

我惟說無始虛偽妄想習氣種種諸惡三有之因。不能覺知自心現量。而生妄想攀緣外性。如外道法我諸根義三合知生。我不如是。婆羅門。我不說因不說無因。惟說妄想攝所攝性施設緣起。非汝及余墮受我相續者所能覺知。大慧。涅槃虛空滅非有三種。但數有三耳　此佛自示正教。不出三道。無始至習氣煩惱道也。種種諸惡業道也。三有苦道也。因者。謂煩惱惡業。為苦道之因也。由不能覺知諸法唯心所現。于彼外法而起妄想攀緣。此乃正因緣之說。非外道所知。又曰。如外道法者。重舉彼計以格其說。言我諸根義三合知生者。謂我及根境。三緣和合而知生。知即識也。佛說異。是故曰。我不說因不說無因。因即因緣無因即自然。唯依妄心以能取所取。而說緣起。非汝及餘外道著我執之不斷者所能測。言涅槃虛空滅。文似孤起。及考大慧之問。謂如

【現代漢語翻譯】現代漢語譯本：也稱為凈行（指婆羅門的一種修行方式）。自稱是祖梵天（Brahma，印度教的創造之神）口中所生，因此以梵為姓。例如梵志（Brahmin）就是他們的種姓。只有五天竺（古代印度地區的總稱）有這種人，其他國家沒有。又稱為外意（指婆羅門教徒）。他們的種族有專門的經書，世代相傳其職業。或者在家修行，或者出家修行。依仗法術而傲慢，說不請求空閑時間的人。空閑，就是指間隙。請求請教的禮儀應當等待有空閑的時間，如同禮儀中有『請求空閑』的說法一樣。而他們傲慢無禮，突然前來發問，所以才責備他們。他們提出的問題雖然很多，但概括起來用一世的輪迴理論來回答他們，以此來拒絕他們。像這樣說的人，說的都是世俗的理論，沒有不是主觀臆斷的。又說：『不是我所說的，是你們世俗的理論。』所以排斥他們。我只是說無始以來的虛偽妄想習氣，以及種種諸惡，是導致三有（欲有、色有、無色有）的原因。因為不能覺知自心所顯現的境界，所以產生妄想，攀緣外在的事物。就像外道（指婆羅門教）所說的『我』、諸根（眼、耳、鼻、舌、身、意）和外境三者結合而產生知覺一樣。我不是這樣認為的。婆羅門，我不說因，也不說無因，只是說妄想攝取能取和所取的自性，施設緣起。這不是你以及其他那些執著于『我』相續不斷的人所能覺知的。大慧（Mahamati，人名），涅槃（Nirvana，佛教術語，指解脫）、虛空和滅，並非有三種不同的實體，只是名稱上有三種而已。』這是佛陀親自開示的正教，不出離三道（煩惱道、業道、苦道）。『無始至習氣』指的是煩惱道。『種種諸惡』指的是業道。『三有』指的是苦道。『因』指的是煩惱和惡業，是導致苦道的原因。由於不能覺知一切法都是唯心所現，所以對於外在的事物產生妄想和攀緣。這才是正確的因緣之說，不是外道所能理解的。又說：『如外道法者』，再次舉出他們的理論來駁斥他們的說法。『言我諸根義三合知生者』，指的是『我』、諸根和外境，三緣和合而產生知覺，知覺就是識。佛陀的說法不同，所以說：『我不說因，也不說無因。』『因』就是因緣，『無因』就是自然。只是依靠妄心，以能取和所取來說明緣起，不是你以及其他外道中執著于『我』執不斷的人所能理解的。『言涅槃虛空滅』，文句似乎是單獨提出的，考察大慧的提問，說如...

【English Translation】 English version: It is also called 'Pure Conduct' (referring to a practice of Brahmins). They claim to be born from the mouth of Brahma (the Hindu god of creation), hence they take 'Brahma' as their surname. For example, Brahmins are their caste. Only the Five Indies (a general term for ancient Indian regions) have such people; other countries do not. They are also called 'External Intentions' (referring to Brahmin followers). Their race has specialized scriptures, and their profession is passed down through generations. They may be householders or renunciates. Relying on magic, they are arrogant, saying they do not ask for free time. 'Free time' refers to gaps in time. The etiquette of requesting instruction should wait for free time, just as there is a saying in etiquette, 'requesting free time.' But they are arrogant and suddenly come to ask questions, so they are rebuked. Although they ask many questions, they are summarized and answered with the theory of one lifetime's reincarnation to reject them. Those who speak like this are speaking worldly theories, none of which are free from subjective assumptions. It is also said: 'What I say is not what you say, it is your worldly theory.' Therefore, they are rejected. I only speak of the beginningless false and deluded habitual tendencies, and all kinds of evils, as the causes of the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm). Because they cannot perceive the realm manifested by their own minds, they produce delusions and cling to external things. Just like the 'self,' the senses (eyes, ears, nose, tongue, body, and mind), and the external environment combine to produce perception, as the heretics (referring to Brahmanism) say. I do not think so. Brahmin, I do not speak of cause, nor do I speak of no cause, but only speak of delusion grasping the nature of the grasper and the grasped, establishing dependent origination. This is not something that you and others who cling to the continuous 'self' can perceive. Mahamati, Nirvana, emptiness, and cessation are not three different entities, but only have three names.' This is the Buddha's own exposition of the correct teaching, which does not depart from the Three Paths (the Path of Afflictions, the Path of Karma, and the Path of Suffering). 'Beginningless to habitual tendencies' refers to the Path of Afflictions. 'All kinds of evils' refers to the Path of Karma. 'The Three Realms' refers to the Path of Suffering. 'Cause' refers to afflictions and evil karma, which are the causes of the Path of Suffering. Because they cannot perceive that all dharmas are manifestations of the mind, they produce delusions and cling to external things. This is the correct explanation of dependent origination, which is not understood by heretics. It is also said: 'Like the heretical dharma,' again citing their theory to refute their claims. 'Saying that the self, the senses, and the external environment combine to produce perception' refers to the 'self,' the senses, and the external environment, the three conditions combining to produce perception, and perception is consciousness. The Buddha's explanation is different, so it is said: 'I do not speak of cause, nor do I speak of no cause.' 'Cause' is dependent origination, and 'no cause' is nature. Only relying on the deluded mind, using the grasper and the grasped to explain dependent origination, is not something that you and other heretics who cling to the continuous 'self' can understand. 'Saying Nirvana, emptiness, and cessation,' the sentence seems to be presented alone, examining Mahamati's question, saying such as...

來之說亦同外道數論故。乃告云。此三無為但數有三而非有三。三無為義見前注。

複次大慧。爾時世論婆羅門復問我言。癡愛業因故。有三有耶。為無因耶。我時報言。此二者亦是世論耳。彼復問言。一切性皆入自共相耶。我復報言。此亦世論婆羅門。乃至意流妄計外塵。皆是世論。複次大慧。爾時世論婆羅門復問我言。頗有非世論者不。我是一切外道之宗。說種種句味因緣譬喻莊嚴。我復報言。婆羅門有非汝有者。非為非宗非說非不說。種種句味非不因譬莊嚴。婆羅門言。何等為非世論非非宗非非說。我時報言。婆羅門有非世論。汝諸外道所不能知。以于外性不實妄想虛偽計著。故謂妄想不生覺了有無自心現量。妄想不生。不受外塵妄想永息。是名非世論。此是我法非汝有也。婆羅門。略說彼識。若來若去若死若生若樂若苦若溺若見若觸。若著種種相。若和合相續。若愛若因計著。婆羅門。如是比者。是汝等世論。非是我有。大慧。世論婆羅門作如是問。我如是答彼即默然不辭而退。思自通處作是念言。沙門釋子出於通外。說無生無相無因覺自妄想現相妄想不生　此如來對大慧。述婆羅門所問。及佛所答。然其所問挾佛二三義以為問端。佛皆答以世論者。此乃據彼所知。凡意識流動隨塵計著。無分邪正皆為

【現代漢語翻譯】現代漢語譯本：如果說『來』的說法與外道的數論相同，我就告訴他，這三種無為（擇滅無為、非擇滅無為、虛空無為）只是數量上有三種，而不是實體上有三種。三種無為的意義見前面的註釋。

其次，大慧，當時世論派的婆羅門又問我：『因為愚癡、貪愛和業力的原因，才有三有（欲有、色有、無色有）嗎？還是沒有原因呢？』我當時回答說：『這兩種說法都是世俗的論調。』他又問：『一切事物都歸入自相和共相嗎？』我回答說：『這也是世俗的論調，婆羅門。』乃至意識流動，虛妄地執著外在的塵境，這些都是世俗的論調。

其次，大慧，當時世論派的婆羅門又問我：『有沒有不是世俗論調的呢？我是一切外道的宗主，用種種語句、滋味、因緣、譬喻來裝飾我的理論。』我回答說：『婆羅門，有你沒有的，不是宗主，不是說，也不是不說，種種語句滋味，不是不用因緣譬喻來裝飾。』婆羅門說：『什麼叫做非世俗論調，非宗主，非說呢？』我當時回答說：『婆羅門，有非世俗論調，是你們這些外道所不能知道的。因為你們對外在的事物作不真實的虛妄想像，虛偽地執著，所以說妄想不生，覺悟了有無，自心顯現的量。妄想不生，不接受外在的塵境，妄想永遠止息，這叫做非世俗論調。這是我的佛法，不是你們所擁有的。』

婆羅門，簡單地說，那些識，無論是來、去、死、生、樂、苦、沉溺、見、觸，還是執著種種相，無論是和合相續，還是貪愛和因的執著。婆羅門，像這些，都是你們的世俗論調，不是我所擁有的。大慧，世論派的婆羅門這樣問，我這樣回答，他就沉默不語，退了回去，思考著自己能通達的地方，心想：沙門釋迦的弟子超出了通常的理解，說無生、無相、無因，覺悟到自心的妄想，顯現的相，妄想不生。

這是如來對大慧敘述婆羅門所問，以及佛所回答的內容。然而婆門所問的問題，夾雜著佛法的二三種義理作為發問的開端，佛都用世俗論調來回答。這是根據他們所知道的，凡是意識流動，隨著塵境執著，無論邪正，都是世俗的。

【English Translation】 English version: If the statement of 'coming' is the same as the Samkhya school of externalists, then I would tell him that these three unconditioned states (Nirodha-samapatti, Apratisankhya-nirodha, and Akasa) are only three in number, but not three in substance. The meaning of the three unconditioned states is explained in the previous notes.

Furthermore, Mahamati, at that time, the Brahman of the worldly school asked me again: 'Is it because of ignorance, craving, and karmic causes that there are three realms of existence (the desire realm, the form realm, and the formless realm)? Or is there no cause?' I replied at that time: 'Both of these statements are worldly views.' He then asked: 'Do all things fall into self-characteristics and common characteristics?' I replied: 'This is also a worldly view, Brahman.' Even the flow of consciousness, falsely clinging to external dust, these are all worldly views.

Furthermore, Mahamati, at that time, the Brahman of the worldly school asked me again: 'Is there anything that is not a worldly view? I am the master of all externalist schools, using various phrases, flavors, causes, conditions, metaphors to adorn my theories.' I replied: 'Brahman, there is what you do not have, not a master, not speaking, nor not speaking, various phrases and flavors, not without using causes, conditions, and metaphors to adorn.' The Brahman said: 'What is called non-worldly view, non-master, non-speaking?' I replied at that time: 'Brahman, there is a non-worldly view that you externalists cannot know. Because you make unreal, false imaginations about external things, falsely clinging to them, therefore you say that delusion does not arise, realizing the presence or absence, the self-mind's manifest measure. Delusion does not arise, not accepting external dust, delusion ceases forever, this is called non-worldly view. This is my Dharma, not what you possess.'

Brahman, in short, those consciousnesses, whether coming, going, dying, being born, pleasure, pain, drowning, seeing, touching, or clinging to various forms, whether combined and continuous, or clinging to craving and causes. Brahman, like these, are your worldly views, not what I possess. Mahamati, the Brahman of the worldly school asked like this, I answered like this, and he was silent, retreated, thinking about where he could understand, thinking: The disciple of the Shramana Shakya goes beyond the usual understanding, saying no-birth, no-form, no-cause, realizing the delusion of the self-mind, the manifested form, delusion does not arise.

This is the Tathagata narrating to Mahamati what the Brahman asked, and what the Buddha answered. However, the questions asked by the Brahman were mixed with two or three meanings of the Buddha's Dharma as the beginning of the questions, and the Buddha answered with worldly views. This is based on what they know, that all consciousness flows, clinging to dust, whether right or wrong, are worldly.

世論。使彼不得措辭。所以杜之也。彼論既窮。遂有非世論之請。如來言。有非汝所有也。非為非宗乃至譬喻莊嚴皆言非者。謂異其論。雖微啟之而終未與說實。及其再請曰。何等為非非宗非非說。乃復抑之曰。非汝所知。以其于外法妄想計著非唯不能信入亦恐隨語生解增其見過。所以難之也。然後告云。謂妄想不生令其覺了有無無非唯心所現。則妄想不生不受外塵則妄想永息。是為非世論。始知三世諸佛。初無一法與人。但令妄想不生。則天真妙性不遠而復矣。既述正論復斥其非。自略說彼識。若來若去至於若因計著。皆彼外計妄識。彼論既屈復慚而退。亦不暇辭。且言思自通處。又曰。出於通外者。此皆外道退而有省之言。以佛所說求諸己而不得。始知出於自通之外。而曰無生無相等。觀其所領。亦足以見其有所得矣。

大慧。此即是汝向所問。我何故說習近世論種種辯說攝受貪慾不攝受法。大慧白佛言。世尊。攝受貪慾及法。有何句義。佛告大慧。善哉善哉。汝乃能為未來眾生。思惟咨問如是句義。諦聽諦聽。善思念之。當爲汝說。大慧白佛言。唯然受教。佛告大慧。所謂貪者。若取若舍若觸若味。繫著外塵墮二邊見。復生苦陰生老病死憂悲苦惱。如是諸患皆從愛起。斯由習近世論及世論者。我及諸佛說

【現代漢語翻譯】現代漢語譯本：世間的言論，要使他們無法辯駁，所以要堵住他們的嘴。他們的辯論既然窮盡，於是就有了否定世間言論的請求。如來說：『有不是你所擁有的。』『非為非宗』乃至譬喻莊嚴，都說『非』，是說與他們的論點不同。雖然稍微啓發他們，但始終沒有與他們說真實之理。等到他們再次請求說：『什麼叫做非非宗、非非說？』就又壓制他們說：『不是你所能知道的。』因為他們對外法妄想執著，不僅不能相信進入，也恐怕隨著言語產生理解，增加他們的過錯，所以為難他們。然後告訴他們說：『所謂妄想不生，讓他們覺悟了有無都不過是唯心所現。』那麼妄想不生，不受外塵影響，那麼妄想就永遠止息。這就是非世論。這才知道三世諸佛，最初沒有一法給人，只是讓妄想不生，那麼天真妙性就不遠而復得了。既然陳述了正論，又駁斥了他們的錯誤。自己簡略地說他們的識，或來或去，至於因計著，都是他們外道的妄識。他們的辯論既然被駁倒，又慚愧地退去，也不暇告辭，且說思考自通之處。又說：『出於通外者』，這些都是外道退去後有所省悟的話。因為用佛所說的道理求諸自身而不得，才知道出于自通之外，而說無生無相等。觀察他們所領悟的，也足以見得他們有所得益了。大慧（Mahamati，菩薩名）。這就是你先前所問的，我為什麼說習近世論，種種辯說，攝受貪慾，不攝受法。大慧（Mahamati）稟告佛說：『世尊，攝受貪慾及法，有什麼句義？』佛告訴大慧（Mahamati）說：『好啊！好啊！你能夠爲了未來眾生，思惟咨問這樣的句義。仔細聽著，仔細聽著，好好地思念它。我當爲你解說。』大慧（Mahamati）稟告佛說：『是的，我接受教誨。』佛告訴大慧（Mahamati）說：『所謂貪，就是若取若舍，若觸若味，繫著外塵，墮入二邊見。又生苦陰，生老病死憂悲苦惱。這樣的各種禍患，都從愛而起。這是由於習近世論以及世論者，我以及諸佛所說。

【English Translation】 English version: Worldly arguments, to make them unable to retort, so you must block their mouths. Since their arguments are exhausted, then there is a request to negate worldly arguments. The Tathagata (如來，another name for Buddha) said, 'There is what is not yours.' 'Non-doctrine of non-self' and even metaphorical adornments, all say 'non,' meaning different from their arguments. Although slightly enlightening them, he never told them the truth. When they requested again, saying, 'What is called non-doctrine of non-self, non-teaching of non-self?' he suppressed them again, saying, 'It is not what you can know.' Because they are attached to external dharmas (法，teachings) with delusional thoughts, not only can they not believe and enter, but also they are afraid that they will generate understanding according to the words and increase their faults, so he made it difficult for them. Then he told them, 'So-called delusional thoughts not arising, let them realize that existence and non-existence are only manifestations of the mind.' Then delusional thoughts do not arise, not affected by external dust, then delusional thoughts will be forever extinguished. This is the non-worldly argument. Only then do we know that the Buddhas of the three worlds initially did not give a single dharma (法，teachings) to people, but only let delusional thoughts not arise, then the true and wonderful nature is not far away and can be recovered. Since he stated the correct argument, he also refuted their mistakes. He himself briefly said that their consciousness, whether coming or going, as for attachment to causes, are all their externalist delusional consciousness. Since their arguments were refuted, they retreated in shame, and did not even have time to say goodbye, and said that they were thinking about the place of self-understanding. And said, 'Those who come from outside understanding,' these are all words of enlightenment after the externalists retreated. Because they sought the principles spoken by the Buddha in themselves and could not find them, they realized that they came from outside self-understanding, and said that there is no birth, no equality, and so on. Observing what they have understood is enough to see that they have gained something. Mahamati (大慧，name of a Bodhisattva). This is what you asked earlier, why I say to practice worldly arguments, various debates, accept greed, and not accept the Dharma (法，teachings). Mahamati (大慧) reported to the Buddha, 'World Honored One, what is the meaning of accepting greed and the Dharma (法，teachings)?' The Buddha told Mahamati (大慧), 'Good! Good! You are able to think and ask about such meanings for the sake of future beings. Listen carefully, listen carefully, and contemplate it well. I will explain it to you.' Mahamati (大慧) reported to the Buddha, 'Yes, I accept the teaching.' The Buddha told Mahamati (大慧), 'So-called greed is taking or giving, touching or tasting, being attached to external dust, falling into the two extreme views. It also produces the suffering aggregates, birth, old age, sickness, death, sorrow, grief, and suffering. Such various calamities all arise from love. This is because of practicing worldly arguments and worldly people, what I and the Buddhas say.'

名為貪。是名攝受貪慾不攝受法　此是結指所問所答。大慧因復。問貪慾及法之義。答中以取捨等為貪。貪即煩惱。以貪故繫著外塵等即結業也。復生苦陰等。即苦道也。然皆以愛為本。愛復由習近世論。及世論者即人也。皆能攝令生貪。故云攝受貪慾。言不攝受法者。不攝受正法也。

大慧。云何攝受法。謂善覺知自心現量。見人無我及法無我相妄想不生。善知上上地。離心意意識。一切諸佛智慧灌頂。具足攝受十無盡句。於一切法無開發自在。是名為法。所謂不墮一切見一切虛偽一切妄想一切性一切二邊。大慧。多有外道癡人。墮於二邊若常若斷。非黠慧者。受無因論則起常見。外因壞因緣非性則起斷見。大慧。我不見生住滅故。說名為法。大慧。是名貪慾及法。汝及余菩薩摩訶薩。應當修學　此答攝受法問謂善覺知等者。言所攝受非別有法。即覺知唯心所現。見二無我不取于相。離諸分別善知諸地行相。離心意識受諸佛灌頂。具足受行。十種大愿。於一切法悉得自在。是名法利。又言不墮一切見等。謂顯自性離諸邪倒。多有外道下。凡墮邊見皆愚人法。非黠慧者。謂斷常邪見。非小乘黠慧。無因論。謂四大性常。不假因成故墮常見。或見外因壞滅。計因緣非性則成斷見又言。我不見生住滅故者。則生而無

【現代漢語翻譯】現代漢語譯本：名為貪（tan，指貪婪）。這叫做攝受貪慾不攝受法。這是關於結（jie，指煩惱的束縛）的提問和回答。大慧（Mahamati，菩薩名）因此又問貪慾和法的意義。回答中以取捨等行為是貪。貪即是煩惱。因為貪的緣故，繫縛執著于外在的塵境等，這就是結業。又產生苦陰等，這就是苦道。然而這一切都以愛為根本。愛又由於習慣於接近世俗的理論，以及世俗理論的人，都能攝受引導眾生生起貪慾，所以說攝受貪慾。說不攝受法，就是不攝受正法。

大慧，什麼是攝受法？就是善於覺知自己內心的顯現，見到人無我以及法無我的相，妄想不生起。善於了知上上的境界，遠離心、意、意識。一切諸佛的智慧灌頂，具足攝受十無盡句（shi wu jin ju，指十種無盡的願力）。對於一切法沒有開發的自在。這叫做攝受法。就是不墮入一切見解、一切虛偽、一切妄想、一切自性、一切二邊。大慧，有很多外道愚癡的人，墮入二邊，不是常就是斷，不是聰明有智慧的人。接受無因論，就會生起常見。認為外在的原因破壞因緣，沒有自性，就會生起斷見。大慧，我因為不見生、住、滅的緣故，所以說名為法。大慧，這就是貪慾和法。你和其餘的菩薩摩訶薩，應當修學。這回答攝受法的問題，說善於覺知等，是說所攝受的並非另外有什麼法，就是覺知唯心所現，見到二無我不執取于相，遠離各種分別，善於了知各種境界的行相，遠離心意識，接受諸佛的灌頂，具足接受和修行十種大愿，對於一切法都得到自在，這就是法的利益。又說不墮入一切見等，是說顯現自性，遠離各種邪見顛倒。很多外道以下，凡是墮入邊見的都是愚人的做法，不是聰明有智慧的人。所謂斷常邪見。無因論，認為四大是自性常存的，不憑藉因緣而成，所以墮入常見。或者認為外在的原因破壞滅亡，認為因緣沒有自性，就成為斷見。又說，我因為不見生住滅的緣故，那麼生而無生。

【English Translation】 English version: It is called Greed (Tan, meaning greed). This is called 'embracing greed and not embracing the Dharma'. This is a question and answer regarding the knot (Klesha, referring to the bondage of afflictions). Mahamati (a Bodhisattva's name) then asked about the meaning of greed and Dharma. In the answer, taking and giving are considered greed. Greed is affliction. Because of greed, one is bound and attached to external dust, which is the karma of knots. It also produces suffering aggregates, which is the path of suffering. However, all of this is rooted in love. Love is due to the habit of approaching worldly theories and those who hold worldly theories, who can all embrace and lead beings to generate greed, so it is said to 'embrace greed'. To say 'not embracing the Dharma' is to not embrace the Right Dharma.

Mahamati, what is 'embracing the Dharma'? It is being good at being aware of the manifestation of one's own mind, seeing the absence of self in persons and the absence of self in phenomena, and not giving rise to delusion. Being good at knowing the higher and higher realms, being away from mind, thought, and consciousness. The wisdom of all Buddhas anoints, fully embracing the ten inexhaustible phrases (Shi Wu Jin Ju, referring to the ten inexhaustible vows). Having freedom in developing all dharmas. This is called 'embracing the Dharma'. It is not falling into all views, all falsehoods, all delusions, all natures, all extremes. Mahamati, there are many foolish non-Buddhists who fall into extremes, either permanence or annihilation, not wise and intelligent people. Accepting the doctrine of no cause will give rise to the view of permanence. Thinking that external causes destroy conditions and that there is no nature will give rise to the view of annihilation. Mahamati, because I do not see arising, abiding, and ceasing, I say it is called Dharma. Mahamati, this is greed and Dharma. You and the other Bodhisattva-Mahasattvas should study this. This answers the question of embracing the Dharma, saying 'being good at being aware, etc.', is to say that what is embraced is not another Dharma, but being aware that it is only the manifestation of the mind, seeing the absence of two selves and not clinging to appearances, being away from various discriminations, being good at knowing the characteristics of various realms, being away from mind, thought, and consciousness, receiving the anointing of all Buddhas, fully receiving and practicing the ten great vows, and obtaining freedom in all dharmas, which is the benefit of the Dharma. Also, saying 'not falling into all views, etc.', is to say manifesting self-nature, being away from various wrong views and inversions. Below 'many non-Buddhists', all those who fall into extreme views are the practices of fools, not wise and intelligent people. So-called wrong views of permanence and annihilation. The doctrine of no cause believes that the four elements are permanent in nature, not relying on causes and conditions to arise, so they fall into the view of permanence. Or they think that external causes destroy and perish, thinking that conditions have no nature, which becomes the view of annihilation. Also, saying, 'Because I do not see arising, abiding, and ceasing,' then arising is without arising.

生住而非住滅而非滅。則異乎斷常。是名為法。結勸可見。

爾時世尊欲重宣此義而說偈言。

一切世間論　　外道虛妄說　妄見作所作　　彼則無自宗　唯我一自宗　　離於作所作　為諸弟子說　　遠離諸世論　心量不可見　　不觀察二心　攝所攝非性　　斷常二俱離　乃至心流轉　　是則為世論　妄想不轉者　　是人見自心　來者謂事生　　去者事不現　明瞭知去來　　妄想不復生　有常及無常　　所作無所作　此世他世等　　斯皆世論通

初四句頌世論計作所作不知唯自心量則以有無為宗。言作所作者。作謂能作。所謂所作之法。如計梵天微塵等生是也。唯我等者。佛謂唯我以自心為宗。離於妄計能作所作。為諸弟子說此正法令其不習世論。心量不可見者。以心離性執。不可以有無見。不可以能所攝。是謂斷常俱離。二心即有無見也。心為斷常所轉者則為世論。心離分別不為所轉。是明見自心也。若彼外道。計來者為生去者為滅事即生死事也。不現即滅也。薩說無去無來。即不生不滅。故云明瞭知去來。妄想不復生也。后四句惟頌世論。如文可見。

爾時大慧菩薩復白佛言。世尊。所言涅槃者。說何等法名為涅槃。而諸外道各起妄想。佛告大慧。諦聽諦聽。善思

【現代漢語翻譯】現代漢語譯本：生起、存在，但並非停留在存在狀態；消滅，但並非停留在消滅狀態。這與斷滅和常恒的見解不同，這就被稱為『法』（Dharma，宇宙真理或法則）。總結勸誡，（道理）顯而易見。

這時，世尊爲了再次宣說這個道理，用偈語說道：

『一切世間的理論，外道的說法都是虛妄的，妄見有『能作』和『所作』，他們沒有自己的根本宗旨。只有我（佛）以自心為根本宗旨，遠離『能作』和『所作』的妄想。爲了我的弟子們宣說，遠離各種世間的理論。自心的量度是不可見的，不觀察有和無這兩種心。能攝和所攝都不是自性，斷滅和常恒這兩種見解都遠離。乃至心隨世間流轉，這就是世間的理論。妄想不再流轉的人，這個人就見到了自心。認為『來』就是事物的生起，認為『去』就是事物的不顯現。如果能明瞭地知道『去』和『來』，妄想就不會再生起。有常和無常，有所作和無所作，此世和他世等等，這些都是世間理論的通病。』

最初四句偈頌說世間的理論計較『能作』和『所作』，不知道唯有自心的量度，因此以『有』和『無』作為根本宗旨。說到『能作』和『所作』，『作』是指能動的作用，『所作』是指被作用的法，例如計較梵天（Brahma，印度教的創造神）或微塵等產生萬物就是這樣。『唯我等者』，佛說唯有我以自心為根本宗旨，遠離妄想計較『能作』和『所作』。爲了弟子們宣說這個正法，讓他們不要學習世間的理論。『心量不可見者』，因為心遠離了對自性的執著，不可以『有』或『無』的觀點來看待，不可以『能攝』或『所攝』來概括，這就是遠離了斷滅和常恒兩種見解。『二心』就是指『有』和『無』的見解。心被斷滅和常恒所左右，就是世間的理論。心遠離了分別，不被它們所左右，這就是明白了自心。如果那些外道，認為『來』就是生，『去』就是滅，這裡的事就是生死之事。『不現』就是滅。薩（可能是指某種外道）說無去無來，就是不生不滅，所以說『明瞭知去來，妄想不復生』。後面的四句偈頌只是概括了世間的理論，如文字所表達的。

這時，大慧菩薩（Mahamati Bodhisattva）又對佛說：『世尊，您所說的涅槃（Nirvana，佛教術語，指解脫的狀態），是說什麼樣的法才叫做涅槃呢？而那些外道各自產生虛妄的想像。』佛告訴大慧：『仔細聽，仔細聽，好好思考。』

【English Translation】 English version: Arising and abiding, but not abiding in the state of abiding; ceasing, but not abiding in the state of ceasing. This is different from the views of annihilation and permanence. This is called 'Dharma' (the universal truth or law). The conclusion and exhortation are evident.

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'All worldly theories, the doctrines of external paths, are false. Deluded views of 'agent' and 'action'; they have no fundamental principle of their own. Only I (the Buddha) take my own mind as the fundamental principle, away from the delusions of 'agent' and 'action'. For my disciples I proclaim, to stay away from all worldly theories. The measure of the mind is invisible, not observing the two minds of existence and non-existence. That which is grasped and that which grasps are not self-nature; both annihilation and permanence are abandoned. Even as the mind flows with the world, that is worldly theory. One whose delusions no longer flow, that person sees their own mind. Those who think 'coming' is the arising of things, and 'going' is the non-appearance of things. If one clearly knows 'going' and 'coming', delusions will no longer arise. Having permanence and having impermanence, having action and having no action, This world and other worlds, all these are common to worldly theories.'

The first four verses speak of worldly theories that calculate 'agent' and 'action', not knowing that only the measure of one's own mind exists, thus taking 'existence' and 'non-existence' as the fundamental principle. Speaking of 'agent' and 'action', 'action' refers to the active function, and 'that which is acted upon' refers to the Dharma that is acted upon, such as calculating that Brahma (the Hindu god of creation) or minute dust particles produce all things. 'Only I, etc.', the Buddha says that only I take my own mind as the fundamental principle, away from the delusions of calculating 'agent' and 'action'. For the disciples, I proclaim this true Dharma, so that they do not learn worldly theories. 'The measure of the mind is invisible', because the mind is away from attachment to self-nature, it cannot be viewed with the perspective of 'existence' or 'non-existence', it cannot be encompassed by 'that which grasps' or 'that which is grasped', this is to be away from both annihilation and permanence. 'Two minds' refers to the views of 'existence' and 'non-existence'. The mind being swayed by annihilation and permanence is worldly theory. The mind being away from discrimination, not being swayed by them, this is understanding one's own mind. If those external paths think that 'coming' is birth and 'going' is extinction, the matter here is the matter of birth and death. 'Non-appearance' is extinction. Sa (possibly referring to a certain external path) says there is no going and no coming, which is no birth and no extinction, therefore it is said 'clearly knowing going and coming, delusions no longer arise'. The last four verses only summarize worldly theories, as the text expresses.

At that time, Mahamati Bodhisattva again said to the Buddha: 'World Honored One, what you call Nirvana (the Buddhist term for the state of liberation), what kind of Dharma is called Nirvana? And those external paths each produce false imaginations.' The Buddha told Mahamati: 'Listen carefully, listen carefully, think well.'

念之。當爲汝說。如諸外道妄想涅槃。非彼妄想隨順涅槃。大慧。白佛言。唯然受教。佛告大慧。或有外道陰界入滅境界離欲。見法無常心心法品不生。不念去來現在境界。諸受陰盡。如燈火滅如種子壞。妄想不生。斯等於此作涅槃想。大慧。非以見壞名為涅槃　前論二乘所得涅槃與外道。以妄想識滅為涅槃。辯之明矣。大慧於此復有所請者。恐理未盡明見未盡破。或墮邪見。則究竟解脫之道。無上涅槃之城。反致侵毀。本有法身慧命不得而顯。此大慧之所憂。不可不復請也。如來乃告曰。或有外道陰界入滅等作。涅槃想者。按提婆論釋。凡外道妄計。涅槃有二十種。此當第一。論曰。諸受陰盡如燈滅種壞風止。名涅槃。今文則又曰境界離欲等。謂於六塵無染故曰離欲。見諸法無常故。不起心心數法。以不念過現等境故。諸受陰盡如燈滅種壞。受滅則想滅。故曰妄想不生。且約想滅云爾。其實見想不除故斥曰。非以見壞為涅槃也。此總破諸計。

大慧。或以從方至方。名為解脫。境界想滅猶如風止。或復以覺所覺見壞。名為解脫。或見常無常作解脫想。或見種種相想招致苦生因。思惟是已不善覺知自心現量。怖畏於相而見無相。深生愛樂作涅槃想　從方至方者。論云。第二外道說。最初有方。從方生世間及人。

【現代漢語翻譯】現代漢語譯本：你應當諦聽，我將為你解說。正如那些外道虛妄地想像涅槃（Nirvana，梵文，意為寂滅），但他們的虛妄想像並不符合涅槃的真義。大慧（Mahamati，菩薩名），你向佛陀稟告說：『我願意接受教誨。』佛陀告訴大慧：『有些外道認為，在陰（Skandha，構成人身的五種要素，即色、受、想、行、識）、界（Dhatu，構成宇宙的六種要素，即地、水、火、風、空、識）、入（Ayatana，產生感覺的六種感官及其對象，即眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法）滅盡的境界中，遠離慾望，見到諸法無常，心和心所法不再生起，不再思念過去、未來和現在的境界，各種感受的受陰（Vedana-skandha，感受的集合）完全消失，就像燈火熄滅、種子壞死一樣，虛妄的念頭不再產生，他們就認為這就是涅槃。』大慧，並非通過斷滅知見就能稱為涅槃。前面已經論述了二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）所證得的涅槃，以及外道以虛妄的意識滅盡作為涅槃的觀點，辯論得非常清楚了。大慧如果對此還有疑問，恐怕對真理的理解還不夠透徹，見解還不夠明確，或者會墮入邪見。這樣一來，究竟解脫的道路，無上涅槃的境界，反而會被破壞，本有的法身慧命無法顯現。這正是大慧所擔憂的，所以不能不再請教。如來於是告訴他：『有些外道認為在陰、界、入滅盡等狀態中就是涅槃。』按照提婆（Aryadeva，龍樹菩薩的弟子）的《論》解釋，凡是外道虛妄地計度，認為涅槃有二十種，這裡說的是第一種。《論》中說：『各種感受的受陰滅盡，就像燈火熄滅、種子壞死、風停止一樣，就叫做涅槃。』而現在經文中又說『境界離欲』等，意思是說對於六塵（Visaya，色、聲、香、味、觸、法）沒有染著，所以叫做離欲。見到諸法無常，所以不生起心和心所法。因為不思念過去、現在等境界，所以各種感受的受陰滅盡，就像燈火熄滅、種子壞死一樣。受滅則想滅，所以說虛妄的念頭不再產生。這只是就想滅來說的，實際上他們的知見和妄想並沒有消除，所以斥責他們說：『並非通過斷滅知見就能稱為涅槃。』這裡是總破各種錯誤的計度。大慧，有些人認為從一個地方到達另一個地方，就叫做解脫，境界和念頭都滅盡，就像風停止一樣。有些人又認為覺和所覺的知見斷滅，就叫做解脫。有些人認為常見或無常就是解脫。有些人認為種種的相（Lakshana，事物的外在特徵）和念頭會招致痛苦產生的原因，思考之後卻不能正確地覺知自己內心的現量（Pratyaksha，直接的體驗），因為害怕種種的相而尋求無相，深深地喜愛無相，就認為這就是涅槃。『從一個地方到達另一個地方』，《論》中說：『第二種外道認為，最初有一個方位，從這個方位產生了世間和人。』

【English Translation】 English version: Listen attentively, and I will explain it to you. Just as those heretics falsely imagine Nirvana (Nirvana, Sanskrit, meaning extinction), but their false imaginations do not accord with the true meaning of Nirvana. Mahamati (Mahamati, name of a Bodhisattva), you reported to the Buddha: 'I am willing to receive instruction.' The Buddha told Mahamati: 'Some heretics believe that in the state where the Skandhas (Skandha, the five aggregates that constitute a person, namely form, feeling, perception, volition, and consciousness), Dhatus (Dhatu, the six elements that constitute the universe, namely earth, water, fire, wind, space, and consciousness), and Ayatanas (Ayatana, the six sense organs and their objects that produce sensation, namely eye, ear, nose, tongue, body, mind and their corresponding forms, sounds, smells, tastes, textures, and mental objects) are extinguished, they are free from desire, see that all dharmas are impermanent, the mind and mental functions no longer arise, they no longer think of the past, future, and present states, and the aggregate of feelings (Vedana-skandha, the aggregate of feelings) completely disappears, just like a lamp that is extinguished and a seed that is destroyed, and false thoughts no longer arise, they think that this is Nirvana.' Mahamati, Nirvana is not attained by the destruction of views. The previous discussion has already addressed the Nirvana attained by the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana, the Hearer Vehicle and the Solitary Realizer Vehicle), and the heretics' view of the extinction of false consciousness as Nirvana, and the debate is very clear. If Mahamati still has doubts about this, I am afraid that the understanding of the truth is not thorough enough, the views are not clear enough, or one may fall into wrong views. In this way, the path of ultimate liberation, the realm of unsurpassed Nirvana, will be destroyed instead, and the inherent Dharmakaya (Dharmakaya, the body of the Dharma) and wisdom-life cannot be manifested. This is what Mahamati is worried about, so he must ask again. The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) then told him: 'Some heretics think that Nirvana is in the state where the Skandhas, Dhatus, and Ayatanas are extinguished.' According to the explanation of Aryadeva's (Aryadeva, a disciple of Nagarjuna) 'Treatise', all heretics falsely imagine that there are twenty kinds of Nirvana, and this is the first kind. The 'Treatise' says: 'The aggregate of feelings is extinguished, just like a lamp that is extinguished, a seed that is destroyed, and the wind that stops, and this is called Nirvana.' But now the sutra also says 'separation from desire in the realm', which means that there is no attachment to the six sense objects (Visaya, form, sound, smell, taste, texture, and mental objects), so it is called separation from desire. Seeing that all dharmas are impermanent, the mind and mental functions do not arise. Because they do not think of the past, present, and other states, the aggregate of feelings is extinguished, just like a lamp that is extinguished and a seed that is destroyed. When feeling is extinguished, perception is extinguished, so it is said that false thoughts no longer arise. This is only in terms of the extinction of perception, but in fact their views and delusions have not been eliminated, so they are rebuked by saying: 'Nirvana is not attained by the destruction of views.' This is a general refutation of various erroneous views. Mahamati, some people think that going from one place to another is called liberation, and the realm and thoughts are extinguished, just like the wind stops. Some people think that the destruction of the views of the perceiver and the perceived is called liberation. Some people think that permanence or impermanence is liberation. Some people think that various characteristics (Lakshana, the external features of things) and thoughts will cause the causes of suffering to arise, but after thinking about it, they cannot correctly perceive the present moment (Pratyaksha, direct experience) of their own minds, and because they are afraid of various characteristics, they seek non-characteristics, and deeply love non-characteristics, and think that this is Nirvana. 'Going from one place to another', the 'Treatise' says: 'The second type of heretics believes that there was originally a direction, and from this direction the world and people were born.'

人生天地。次第滅沒還入彼處。說方是常名涅槃因。或謂方猶方所。亦彼此也。謂從彼至此不失本性。又曰。境界想滅猶如風止者。新說云。風仙外道。計風能生殺萬物。說風性常是曰涅槃。或謂風止則無跡而已。言覺所覺等者。外道言覺多謂覺想。入楞伽云。不見能覺所覺。名為涅槃。見壞即不見也。言常無常等者。按論。外道言。師名伊賒那。形不可見遍一切處能生萬物。能生是常名為涅槃。所生之物即名無常。解脫涅槃名異體同也。言種種相想等者。此以相想而為苦因。不知相即自心所現。舍相而著無相之見。於此愛樂以為涅槃。

或有覺知內外諸法自相共相去來現在有性不壞。作涅槃想。或謂我人眾生壽命一切法壞。作涅槃想。或以外道惡燒智慧。見自性及士夫。彼二有間。土夫所出名為自性。如冥初比。求那轉變。求那是作者作涅槃想。或謂福非福盡或謂諸煩惱盡。或謂智慧。或見自在是真實作死生者。作涅槃想　言覺知內外諸法等者。即覺想分別根塵等法自共之相三世之異。神我之性不壞以為涅槃。言我人等者。妄謂四相之法滅壞。以為涅槃。言惡燒智慧者。此乃惡見火燒滅正智。自性我見之本也。士夫十六知見之一也。彼二有間。間異也。謂彼自性與士夫。二者有間異也。然自性從士夫所出。如

【現代漢語翻譯】現代漢語譯本人生存於天地之間，最終都會次第消滅，迴歸到原來的地方。有人說『方』是常，是涅槃（Nirvana，寂滅）的原因。或者認為『方』只是方位，也是彼此的意思。意思是說從彼處到此處，不失去其本性。還有人說，『境界和思想都滅盡，就像風停止一樣』。新學說認為，風仙外道（a sect of non-Buddhists who worship wind）認為風能生殺萬物，說風的本性是常，這就是涅槃。或者認為風停止了，就沒有痕跡了。說到『覺』和『所覺』等，外道所說的『覺』大多是指覺想。《入楞伽經》（Laṅkāvatāra Sūtra）說：『不見能覺和所覺，就叫做涅槃。』見到壞滅，就是不見了。說到『常』和『無常』等，根據論典，外道說，他們的老師名叫伊賒那（Īśāna，自在天），形體不可見，遍佈一切地方，能生出萬物。能生出萬物是常，叫做涅槃。所生出的萬物就叫做無常。解脫和涅槃，名稱不同，本體相同。說到『種種相想』等，這是把相想作為痛苦的原因，不知道相就是自己內心所顯現的。捨棄相，卻執著于無相的見解，對此愛戀，認為這就是涅槃。

或者有人覺知內外諸法的自相和共相，過去、現在、未來，有性不壞，就認為是涅槃。或者認為我（ātman，靈魂）、人（pudgala，補特伽羅）、眾生（sattva，有情）、壽命（jīvita，命）、一切法（dharma，事物）都壞滅了，就認為是涅槃。或者以外道的邪惡見解燒燬智慧，見到自性（prakṛti，本性）和士夫（puruṣa，神我）。他們認為這二者之間有間隔，士夫所產生出來的叫做自性，就像冥初相比，求那（guṇa， गुण，德性）轉變，求那是作者，就認為是涅槃。或者認為福（puṇya，功德）和非福（apuṇya，罪業）都盡了，或者認為各種煩惱都盡了，或者認為是智慧，或者認為自在天（Īśvara，大自在天）是真實的，是製造生死者，就認為是涅槃。說到『覺知內外諸法』等，就是覺想分別根（indriya，感官）、塵（viṣaya，對像）等法的自相和共相，三世的差異，神我的本性不壞，就認為是涅槃。說到『我人』等，是虛妄地認為四相（four characteristics）的法滅壞了，就認為是涅槃。說到『惡燒智慧』，這是邪惡的見解之火燒滅了正智，是自性和我見的根本。士夫是十六種知見之一。『彼二有間』，『間』是間隔的意思。意思是說，自性和士夫，二者之間有間隔。然而自性是從士夫所產生出來的，就像...

【English Translation】 English version Living in the universe, beings eventually perish and return to their origin. Some say that 'direction' (方) is constant and the cause of Nirvana (涅槃, extinction). Others think 'direction' is merely a location, implying reciprocity, meaning that from there to here, the fundamental nature is not lost. Still others say, 'When the realm of perception and thought cease, it is like the wind stopping.' A new theory suggests that wind-worshipping heretics (風仙外道) believe wind can create and destroy all things, asserting that the nature of wind is constant, which they call Nirvana. Or it is thought that when the wind stops, there are no traces left. Regarding 'awareness' (覺) and 'what is aware' (所覺), non-Buddhists often equate 'awareness' with conceptual thought. The Laṅkāvatāra Sūtra (入楞伽經) states: 'Not seeing the perceiver and the perceived is called Nirvana.' Seeing destruction means not seeing.

Concerning 'constant' (常) and 'impermanent' (無常), according to treatises, non-Buddhists say their teacher is named Īśāna (伊賒那, the lord of freedom), whose form is invisible, pervading all places, and capable of generating all things. The ability to generate is constant, which they call Nirvana. The things generated are called impermanent. Liberation and Nirvana have different names but the same essence. Regarding 'various conceptual appearances' (種種相想), they consider conceptual appearances as the cause of suffering, not knowing that appearances are manifestations of their own minds. Abandoning appearances, they cling to the view of non-appearance, delighting in it as Nirvana.

Some, aware of the individual (自相) and shared (共相) characteristics of internal and external dharmas (諸法, phenomena), their past, present, and future, and their indestructible nature, consider this to be Nirvana. Others believe that the destruction of the self (ātman, 我), person (pudgala, 人), sentient being (sattva, 眾生), life (jīvita, 壽命), and all dharmas (一切法) is Nirvana. Some, with heretical views that burn away wisdom, see a distinction between prakṛti (自性, nature) and puruṣa (士夫, spirit). They believe that what comes from puruṣa is called prakṛti, like the initial darkness compared to the transformation of guṇa (求那, quality), with guṇa being the creator, and consider this to be Nirvana. Others think that the exhaustion of merit (puṇya, 福) and demerit (apuṇya, 非福), or the exhaustion of all afflictions, or wisdom, or seeing Īśvara (自在天, the great lord) as real and the creator of birth and death, is Nirvana. Regarding 'awareness of internal and external dharmas,' it means being aware of and distinguishing the individual and shared characteristics of the sense organs (indriya, 根), sense objects (viṣaya, 塵), and other dharmas, the differences of the three times, and the indestructible nature of the self, considering this to be Nirvana. Regarding 'self, person,' it is the false belief that the destruction of the four characteristics (四相) is Nirvana. Regarding 'evil burning wisdom,' it is the fire of evil views burning away correct wisdom, the root of self and egoistic views. Puruṣa is one of the sixteen types of knowledge and views. 'A gap between the two,' 'gap' means separation. It means that there is a separation between prakṛti and puruṣa. However, prakṛti comes from puruṣa, like...

冥初生覺之比。或謂二有從初生覺為一有。從塵生大為一有者。文意不貫。若從其說則不合又云如冥初比。言求那轉變等者。謂依自性轉變能作諸法。以為涅槃。言福非福等者。非福罪也。謂罪福俱盡。皆指盡處以為涅槃。言煩惱盡等者。按論。煩惱與智本為一計。謂煩惱盡依智慧。名為涅槃。言或見自在等者。論云。自在天能造作眾王生死者。能作名常為涅槃也。

或謂展轉相生生死更無餘因。如是即是計著因。而彼愚癡不能覺知。以不知故作涅槃想。或有外道言得真諦道。作涅槃想。或見功德功德所起和合一異俱不俱。作涅槃想。或見自性所起孔雀文彩種種雜寶。及利刺等性。見已作涅槃想　言展轉相生者。尼犍子論師計。劫初生一男一女。彼時和合展轉相生。一切物滅復歸于彼。謂此外更無餘因。曾不知如是計著是生死因。而彼愚癡不覺。以為涅槃。言得真諦道等者。僧佉論師計二十五諦。從冥初生。謂證真實之道。以為涅槃。或見功德等者。凡外道所謂功德。多指苦行。仍于所起和合處。作四句見以為涅槃。或見自性等者。入楞伽云。或計諸物從自然生。孔雀文彩棘刺铦利。生寶之處出種種寶。如此等事是誰能作。即執自然以為涅槃也。

大慧。或有覺二十五真實。或王守護國受六德論。作涅槃

【現代漢語翻譯】現代漢語譯本關於『冥初生覺』的比喻，有人說從『初生覺』到『二有』算作『一有』，從『塵生大』算作『一有』，但文意並不貫通。如果按照這種說法，則與經義不合。又比如『如冥初比』，指的是勝論外道認為自效能轉變產生各種事物，並以此為涅槃。說到『福非福』等，『非福』指的是罪業。他們認為罪業和福報都滅盡的地方就是涅槃。說到『煩惱盡』等，按照他們的理論，煩惱和智慧原本是一體的，煩惱滅盡依賴於智慧，這就被稱為涅槃。說到『或見自在』等，他們的理論說，自在天（Maheśvara）能夠創造眾生的生死，能夠創造就意味著永恒，因此這就是涅槃。

有人認為萬物輾轉相生，生死輪迴沒有其他原因。這種觀點實際上是執著于因，但那些愚癡的人不能覺察，因為不明白這個道理，所以就認為這是涅槃。或者有外道認為自己獲得了真諦之道，並以此為涅槃。或者有人認為功德、功德所產生的（事物）的和合、一異、俱不俱等都是涅槃。或者有人看到自性所產生的孔雀羽毛的色彩、各種各樣的雜寶，以及尖利的刺等特性，看到這些就認為是涅槃。說到『輾轉相生』，尼犍子（Nirgrantha）論師認為，劫初時產生一男一女，他們結合后輾轉相生，一切事物滅亡后又迴歸到他們那裡，認為此外沒有其他原因。他們不知道這種執著實際上是生死的根源，但那些愚癡的人不明白，反而認為這是涅槃。說到『得真諦道』等，僧佉（Sāṃkhya）論師認為有二十五諦，從冥初產生，他們認為證悟真實之道就是涅槃。說到『或見功德』等，一般外道所說的功德，大多指的是苦行，他們仍然在（苦行）所產生的和合之處，以四句見（四種見解）作為涅槃。說到『或見自性』等，《入楞伽經》中說，有人認為萬物從自然產生，孔雀的羽毛色彩、荊棘的尖刺、產生寶物的地方出產各種寶物，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。

大慧（Mahamati），有人覺悟到二十五種真實，或者國王守護國家，接受六德論，就認為這是涅槃。

【English Translation】 English version Regarding the analogy of 'the arising of awareness from the primordial darkness (冥初生覺),' some say that from 'the initial arising of awareness (初生覺)' to 'the two existences (二有)' is counted as 'one existence (一有),' and from 'dust giving rise to the great (塵生大)' is counted as 'one existence (一有),' but the meaning of the text is not consistent. If we follow this explanation, it does not accord with the sutra's meaning. Furthermore, like 'the analogy of the primordial darkness (如冥初比),' it refers to the Vaiseṣika school, which believes that primordial nature (自性) can transform and produce all things, and they consider this as Nirvana. When speaking of 'merit and non-merit (福非福),' 'non-merit' refers to sins. They believe that the place where both sins and merits are exhausted is Nirvana. When speaking of 'the exhaustion of afflictions (煩惱盡),' according to their theory, afflictions and wisdom are originally one, and the exhaustion of afflictions relies on wisdom, which is called Nirvana. When speaking of 'or seeing the self-existent (自在),' their theory says that the self-existent god Maheśvara (自在天) can create the birth and death of beings; being able to create means eternity, therefore this is Nirvana.

Some believe that all things arise from mutual causation, and there is no other cause for the cycle of birth and death. This view is actually clinging to a cause, but those foolish people cannot perceive it because they do not understand this principle, so they think this is Nirvana. Or some heretics think they have attained the path of true reality (真諦道) and consider this as Nirvana. Or some people think that merit (功德), the combination of what arises from merit (功德所起的), oneness and otherness (一異), both and neither (俱不俱), etc., are all Nirvana. Or some people see the colors of peacock feathers produced by primordial nature (自性), various kinds of mixed treasures, and the characteristics of sharp thorns, etc., and think that seeing these is Nirvana. When speaking of 'arising from mutual causation (輾轉相生),' the Nirgrantha (尼犍子) teachers believe that at the beginning of the kalpa (劫初), a man and a woman were produced, and they combined and gave rise to each other, and after all things are destroyed, they return to them, believing that there is no other cause besides this. They do not know that this clinging is actually the root of birth and death, but those foolish people do not understand and instead think this is Nirvana. When speaking of 'attaining the path of true reality (得真諦道),' the Sāṃkhya (僧佉) teachers believe that there are twenty-five Tattvas (諦), which arise from primordial darkness, and they believe that realizing the path of true reality is Nirvana. When speaking of 'or seeing merit (或見功德),' the merit generally spoken of by heretics mostly refers to ascetic practices, and they still take the place of combination produced by (ascetic practices), with the fourfold view (四句見) as Nirvana. When speaking of 'or seeing primordial nature (或見自性),' the Laṅkāvatāra Sūtra says that some people think that all things arise from nature, the colors of peacock feathers, the sharp thorns of brambles, and the place where treasures are produced yields various treasures. Who can do these things? So they cling to nature and think that this is Nirvana.

Mahamati (大慧), some people realize the twenty-five realities, or a king protects the country and accepts the six virtues, and they think this is Nirvana.

想。或見時是作者時節世間。如是覺者作涅槃想。或謂性或謂非性。或謂知性非性。或見有覺與涅槃差別。作涅槃想　覺二十五真實者。謂覺了二十五諦真實。又言王守護國者。謂若能受六德論。令萬民安樂。安樂之性以為涅槃。言見時是作者。時敬論師計。時節為因能生世間諸法。時有變遷而作者不異。如是覺者以為涅槃。言性非性等者。入楞伽云。或執有物或執無物。或執有物無物共。以為涅槃。此云性性即法法即物也。言有覺等者。謂萬物是喧動。涅槃是寂靜。此二無別以為涅槃。已上外道種種妄計起涅槃見。具如提婆等論廣釋其相也。

有如是比種種妄想。外道所說不成所成。智者所棄。大慧。如是一切悉墮二邊。作涅槃想。如是等外道涅槃妄想。彼中都無若生若滅。大慧。彼一一外道涅槃彼等自論。智慧觀察都無所立。如彼妄想心意來去漂馳流動。一切無有得涅槃者　此段結斥文凡有五。言不成所成者。以其皆妄想故。雖計涅槃而不成涅槃。乃為智者所棄一也。又曰。如是一切悉墮二邊者二也。又彼雖妄計生滅。而實彼法何曾生滅三也。然彼所計皆是邪論。以正智觀之無所成立四也。又以彼心想流動乖涅槃性。是故無有得涅槃者五也。以此辯之足顯其妄矣。

大慧。如我所說涅槃者。謂善覺知

【現代漢語翻譯】現代漢語譯本：他們或者認為時間是創造者，或者認為時節是世間萬物的根源。像這樣覺悟的人就認為這就是涅槃。或者有人認為自性是涅槃，或者認為非自性是涅槃，或者認為既是知性又是非知性是涅槃。或者有人認為覺悟與涅槃是有差別的，並以此作為涅槃的理解。覺悟二十五種真實的人，是指覺悟了二十五諦的真實。還有人說，國王守護國家，是指如果能夠接受六德的理論，使萬民安樂，那麼這種安樂的性質就是涅槃。說『見時是作者』，是敬重『時』的理論家認為，時節是產生世間諸法的因，時間有變遷而創造者不變。像這樣覺悟的人就認為這就是涅槃。說『自性非自性等』，如同《入楞伽經》所說：『或者執著于有，或者執著于無，或者執著于有和無的結合』，並以此作為涅槃。這裡所說的『自性』就是『法』，『法』就是『物』。說『有覺等』，是指萬物是喧鬧的，涅槃是寂靜的，認為這兩者沒有差別就是涅槃。以上是外道種種虛妄的計度，產生了對涅槃的錯誤見解，詳細情況可以參考提婆等的論著中的廣泛解釋。大慧（Mahamati），像這樣種種虛妄的想像，外道所說的『成就』實際上是不成立的，是智者所拋棄的。大慧，像這樣的一切都落入了二邊，並以此作為涅槃的理解。像這些外道對涅槃的虛妄想像，在他們自己的理論中，用智慧觀察，都是站不住腳的。就像他們的妄想，心意來來去去，漂浮流動，一切都沒有得到涅槃的可能。這段總結批判的文字共有五點。說『不成所成』，是因為他們所說的都是妄想，雖然計度涅槃，卻不能成就涅槃，這是被智者所拋棄的第一點。又說：『像這樣的一切都落入了二邊』，這是第二點。又說他們雖然虛妄地計度生滅，但實際上那些法又何曾有生滅呢？這是第三點。然而他們所計度的都是邪論，用正確的智慧來觀察，是無法成立的，這是第四點。又因為他們的心念流動，違背了涅槃的性質，所以沒有人能夠得到涅槃，這是第五點。用這些來辨別，足以顯示他們的虛妄。大慧（Mahamati），像我所說的涅槃，是指善於覺知。

【English Translation】 English version: They either think that time is the creator, or that seasons are the root of all things in the world. Those who are enlightened in this way consider this to be Nirvana. Or some consider self-nature to be Nirvana, or non-self-nature to be Nirvana, or both knowing and non-knowing to be Nirvana. Or some see a difference between enlightenment and Nirvana, and take this as an understanding of Nirvana. Those who are enlightened to the twenty-five realities refer to the truth of the twenty-five principles. Some also say that a king guarding the country means that if he can accept the theory of the six virtues and make all people happy, then this nature of happiness is Nirvana. Saying 'seeing time is the creator' refers to theorists who respect 'time' and believe that seasons are the cause of the arising of all things in the world, and that time changes but the creator does not. Those who are enlightened in this way consider this to be Nirvana. Saying 'self-nature and non-self-nature, etc.' is like what the Laṅkāvatāra Sūtra says: 'Either clinging to existence, or clinging to non-existence, or clinging to the combination of existence and non-existence,' and taking this as Nirvana. Here, 'self-nature' is 'dharma,' and 'dharma' is 'matter.' Saying 'having awareness, etc.' refers to the fact that all things are noisy, and Nirvana is quiet, and considering that there is no difference between the two is Nirvana. The above are various false calculations of external paths, which give rise to wrong views about Nirvana. For details, refer to the extensive explanations in the treatises of Deva and others. Mahamati, like these various false imaginations, the 'accomplishment' spoken of by external paths is actually not established, and is discarded by the wise. Mahamati, everything like this falls into two extremes, and this is taken as an understanding of Nirvana. Like these false imaginations of Nirvana by external paths, in their own theories, observed with wisdom, they are untenable. Just like their delusions, their minds come and go, floating and flowing, and there is no possibility of anyone attaining Nirvana. This concluding criticism has five points. Saying 'unaccomplished accomplishment' is because what they say are all delusions. Although they calculate Nirvana, they cannot achieve Nirvana, which is the first point of being discarded by the wise. It is also said: 'Everything like this falls into two extremes,' which is the second point. Also, although they falsely calculate birth and death, how have those dharmas ever had birth and death? This is the third point. However, what they calculate are all wrong theories, and observed with correct wisdom, they cannot be established, which is the fourth point. Also, because their thoughts flow and violate the nature of Nirvana, no one can attain Nirvana, which is the fifth point. Using these to distinguish, it is enough to show their falsehood. Mahamati, like the Nirvana I speak of, refers to being good at knowing.

自心現量不著外性。離於四句見如實處。不墮自心現妄想二邊。攝所攝不可得。一切度量不見所成愚。于真實不應攝受。棄捨彼已得自覺聖法。知二無我離二煩惱。凈除二障永離二死。上上地如來地。如影幻等諸深三昧離心意意識說名涅槃。大慧。汝及余菩薩摩訶薩應當修學。當疾遠離一切外道諸涅槃見　如我所說等者。對邪顯正。其文亦五。謂善覺知自心現量不著。外性一也。離於四句見如實處二也。不墮自心現妄想二邊。則能取所取不可得三也。一切度量不見所成者。顯如來涅槃出衆邪外四也。度量即數也。愚于真實不應攝受者。愚即迷也。謂迷於實理隨有所見。不應取著五也。言棄捨彼已者。謂棄彼妄見已。即得自覺聖智之法。知人法無我。離通別二惑。除惑智二障。離分段變易生死。漸歷諸地至於佛地。此皆所證之法。如幻三昧離心意識。皆所以能顯涅槃者。究論三德涅槃。所謂如來秘密之藏。如伊字三點天主三目。不縱不橫絕思絕議。如是安住是為究竟涅槃。故誡學者。應當修學離彼邪見。

爾時世尊欲重宣此義而說偈言。

外道涅槃見　　各各起妄想　斯從心想生　　無解脫方便　愚于縛縛者　　遠離善方便　外道解脫想　　解脫終不生　眾智各異趣　　外道所見通　彼悉無解脫　

【現代漢語翻譯】現代漢語譯本自心所顯現的境界，不執著于外在的性質。遠離四句的分別，才能見到真實的境地。不落入自心顯現的妄想和二邊的對立。能取和所取都是不可得的。一切的度量都不能見到所成就的愚昧。對於真實，不應該執取和接受。拋棄那些（妄見）之後，就能得到自覺的聖法。了知人無我和法無我，遠離兩種煩惱。清凈去除兩種障礙，永遠脫離兩種死亡。證得上上的地，直至如來地。如影如幻等諸深妙的三昧，遠離心、意、意識，這才能稱之為涅槃。大慧（Mahamati），你和其餘的菩薩摩訶薩（Bodhisattva-Mahasattva）應當修學。應當迅速遠離一切外道的各種涅槃見。如同我所說的等等，是爲了對治邪見，彰顯正見。其文義也有五點：能夠善於覺知自心所顯現的境界，不執著于外在的性質，這是第一點。遠離四句的分別，才能見到真實的境地，這是第二點。不落入自心顯現的妄想和二邊的對立，這樣能取和所取都是不可得的，這是第三點。一切的度量都不能見到所成就的，這是爲了顯示如來的涅槃超越了各種邪見和外道，這是第四點。度量就是計數。對於真實不應該執取和接受，愚昧就是迷惑。意思是說，對於真實的道理迷惑，隨著所見到的，不應該執取和執著，這是第五點。說到拋棄那些之後，意思是說拋棄那些虛妄的見解之後，就能得到自覺的聖智之法。了知人無我和法無我，遠離通惑和別惑這兩種迷惑，去除煩惱障和所知障這兩種障礙，脫離分段生死和變易生死，逐漸經歷各個菩薩地，直至佛地。這些都是所證得的法。如幻三昧遠離心、意、意識，這些都是爲了能夠彰顯涅槃。究竟來說，三德涅槃，就是如來秘密的寶藏，如同伊字三點，如同天主（Isvara）的三隻眼睛，不縱不橫，超越思慮，超越議論。像這樣安住，才是究竟的涅槃。所以告誡學習者，應當修學，遠離那些邪見。當時，世尊想要再次宣說這個意義，而說了偈頌：外道的涅槃見，各自生起虛妄的想像，這些都是從心中想像產生的，沒有解脫的方便。愚昧於被束縛和束縛者，遠離了好的方便。外道的解脫想法，最終不能產生解脫。各種智慧有不同的趨向，外道所見到的都是相通的，他們都沒有解脫。

【English Translation】 English version The self-mind manifestation does not cling to external nature. It is apart from the four phrases to see the real place. It does not fall into the two extremes of self-mind manifestation and delusion. The grasped and the grasper are unattainable. All measurements do not see the accomplished ignorance. One should not grasp onto the real. Abandoning that, one obtains the self-awakened holy Dharma. Knowing the two no-selves, one is apart from the two afflictions. Purifying the two obscurations, one is forever apart from the two deaths. The higher and higher grounds lead to the Tathagata (如來) ground. Like shadows and illusions, the profound Samadhis (三昧) are apart from mind, intention, and consciousness, and are called Nirvana (涅槃). Mahamati (大慧), you and the other Bodhisattva-Mahasattvas (菩薩摩訶薩) should study and practice. You should quickly distance yourselves from all the Nirvana views of external paths. Like what I have said, etc., is to counter the heterodox and reveal the orthodox. Its meaning also has five points: being able to be well aware of the self-mind manifestation and not clinging to external nature is the first. Being apart from the four phrases to see the real place is the second. Not falling into the two extremes of self-mind manifestation and delusion, thus the grasper and the grasped are unattainable, is the third. All measurements do not see what is accomplished, which reveals that the Tathagata's Nirvana transcends all heterodoxies and external paths, is the fourth. Measurement is calculation. One should not grasp onto the real, and ignorance is delusion. It means that being deluded about the real principle, one should not grasp onto whatever is seen, is the fifth. Speaking of abandoning that, it means that abandoning those deluded views, one obtains the self-awakened holy wisdom Dharma. Knowing the no-self of persons and the no-self of phenomena, one is apart from the two confusions of general and specific, removing the two obscurations of afflictions and knowledge, and departing from the life and death of segments and transformations, gradually experiencing the various Bodhisattva grounds until the Buddha ground. These are all the Dharmas that are attained. Like illusion Samadhi being apart from mind, intention, and consciousness, these are all to be able to reveal Nirvana. Ultimately speaking, the three virtues of Nirvana are the secret treasure of the Tathagata, like the three dots of the letter 'I', like the three eyes of Isvara (天主), neither vertical nor horizontal, beyond thought and beyond discussion. Abiding in this way is ultimate Nirvana. Therefore, it is a warning to learners that they should study and practice and distance themselves from those heterodox views. At that time, the World Honored One, wanting to reiterate this meaning, spoke in verse: The Nirvana views of external paths, each arises from deluded imagination, these are all born from the imagination of the mind, without the means of liberation. Being ignorant of the bound and the binder, one is far from good means. The liberation thoughts of external paths, liberation ultimately does not arise. Various wisdoms have different tendencies, the views seen by external paths are all connected, they all have no liberation.

愚癡妄想故

此頌上諸外道妄計涅槃之見。言各各者。如前文所列。有二十一種不同。然皆起于邪習心想。言無解脫方便者。欲解生死之縛而得解脫。非善巧方便之行。則不可也。既無方便解脫。安能入于涅槃。愚即愚迷。由愚迷故不了所計。邪見是煩惱生死之縛。所以舍離善巧方便欲求解脫。終不可得。眾智等四句言。諸外道苦行成立所得通智。是妄非真也。

一切癡外道　　妄見作所作　有無有品論　　彼悉無解脫　凡愚樂妄想　　不聞真實慧　言語三苦本　　真實滅苦因　譬如鏡中像　　雖現而非有　于妄想心鏡　　愚夫見有二　不識心及緣　　則起二妄想　了心及境界　　妄想則不生　心者即種種　　遠離相所相　事現而無現　　如彼愚妄想

一切癡外道妄見作所作。此二句是結斥外計也。有無有下。明妄想真實。謂妄想出于言論。為三苦之本。真實反於妄想。故為滅苦之因。意令凡愚反迷歸悟耳。復以喻顯。鏡以喻心像以喻鏡。凡夫不能了境唯心。故見心外有法而起分別。如見鏡中之像而生實想。乃見有二故云不識心及緣。則起二妄想。緣即境也。若了心境一如妄從何起。心者下四句。合上映象之喻。種種諸境也。既知諸境唯心。則無能相所相。事即境也。言事境之

【現代漢語翻譯】現代漢語譯本愚癡妄想故

此頌是針對之前那些外道妄圖通過錯誤的見解達到涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的觀點而作的。『言各各者』，指的是像前文所列舉的那樣，有二十一種不同的見解。然而，這些見解都源於錯誤的習氣和心念。『言無解脫方便者』，想要解除生死輪迴的束縛而獲得解脫，如果不是通過善巧方便的修行，那是不可能的。既然沒有正確的解脫方法，又怎麼能夠進入涅槃呢？愚，就是愚昧無知。因為愚昧無知，所以不能明白自己所執著的邪見正是煩惱和生死的束縛。因此，他們捨棄了善巧方便的修行，卻想要尋求解脫，最終是不可能實現的。『眾智等四句』，是說那些外道通過苦行所獲得的所謂神通智慧，都是虛妄不真實的。

一切癡外道　　妄見作所作有無有品論　　彼悉無解脫凡愚樂妄想　　不聞真實慧言語三苦本　　真實滅苦因譬如鏡中像　　雖現而非有于妄想心鏡　　愚夫見有二不識心及緣　　則起二妄想了心及境界　　妄想則不生心者即種種　　遠離相所相事現而無現　　如彼愚妄想

『一切癡外道妄見作所作』，這兩句是總結並駁斥外道的錯誤見解。『有無有下』，闡明了妄想和真實的區別。妄想源於言論，是產生三種痛苦的根源。真實與妄想相反，所以是滅除痛苦的原因。這是爲了讓凡夫愚昧之人能夠從迷惑中醒悟過來。接著用比喻來進一步說明。鏡子比喻心，鏡中的影像比喻境界。凡夫不能明白境界只是心的顯現，所以認為心外有法，從而產生分別。就像看到鏡子中的影像，就認為它是真實存在的。這就是因為看到了『有二』，所以說『不識心及緣，則起二妄想』。『緣』就是境界。如果明白了心和境界是一體的，妄想又從何而生呢？『心者下四句』，是結合上面的映象的比喻來說明的。『種種』指的是各種各樣的境界。既然知道各種境界都只是心的顯現，那麼就沒有能相和所相的分別。『事』就是境界。說事境的顯現和不顯現，就像那些愚昧之人的妄想一樣。

【English Translation】 English version Because of Ignorant Delusion

This verse is directed at the views of those non-Buddhist outsiders who mistakenly believe they can attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) through incorrect understandings. 'Speaking of each and every one,' refers to the twenty-one different views listed in the previous text. However, these views all arise from incorrect habits and thoughts. 'Speaking of having no means of liberation,' wanting to break free from the bonds of birth and death and attain liberation is impossible without skillful and expedient practice. Since there is no correct method of liberation, how can one enter Nirvana? 'Ignorance' means being foolish and unknowing. Because of ignorance, they cannot understand that the very wrong views they cling to are the bonds of affliction and birth and death. Therefore, they abandon skillful and expedient practice, yet seek liberation, which is ultimately impossible. 'The four lines beginning with 'collective wisdom'' state that the so-called supernatural wisdom obtained by those non-Buddhists through ascetic practices is false and unreal.

All ignorant outsiders, falsely see action and what is acted upon. Arguing about existence, non-existence, and existence and non-existence, they all have no liberation. Ordinary fools delight in delusion, and do not hear of true wisdom. Words are the root of the three sufferings, while truth is the cause of extinguishing suffering. It is like an image in a mirror, which appears but is not real. In the mirror of the deluded mind, fools see duality. Not recognizing the mind and its objects, they give rise to dualistic delusions. Understanding the mind and its realms, delusions will not arise. The mind is all kinds of things, far from the aspect of subject and object. Things appear and yet do not appear, like the delusions of those fools.

'All ignorant outsiders falsely see action and what is acted upon.' These two lines summarize and refute the outsiders' erroneous views. 'From 'existence, non-existence, and existence and non-existence' onward,' it clarifies the difference between delusion and reality. Delusion arises from speech and is the root of the three sufferings. Reality is the opposite of delusion, so it is the cause of extinguishing suffering. This is to allow ordinary foolish people to awaken from their confusion. Then, a metaphor is used to further illustrate. The mirror is a metaphor for the mind, and the image in the mirror is a metaphor for the realm of objects. Ordinary people cannot understand that the realm of objects is merely a manifestation of the mind, so they think that there are things outside the mind, thus giving rise to discrimination. It is like seeing the image in the mirror and thinking that it is real. This is because they see 'duality,' so it is said, 'Not recognizing the mind and its objects, they give rise to dualistic delusions.' 'Objects' are the realm of experience. If one understands that the mind and its realm are one, where would delusion arise from? 'The four lines beginning with 'The mind is'' are explained in conjunction with the metaphor of the mirror image above. 'All kinds of things' refers to all kinds of realms. Since it is known that all realms are merely manifestations of the mind, then there is no distinction between subject and object. 'Things' are the realm of experience. Saying that the appearance and non-appearance of the realm of things is like the delusions of those ignorant people.

現。如映象之無實。但愚迷不了。自生分別耳。

三有唯妄想　　外義悉無有　妄想種種現　　凡愚不能了　經經說妄想　　終不出于名　若離於言說　　亦無有所說

三有即三界外義即外境。謂三界六道生死皆無實體。但由妄想見此種種外境。故云凡愚不能了。此總結迷妄之失也。然如來所說。種種諸法皆說眾生妄想溺於生死。意令眾生反妄歸真安住涅槃。而眾生著于名字言說。不能忘言得意。若能了言說而無言說。則所說之法亦不可得。如得魚兔而忘筌罤。此如來示人之深意也。

楞伽阿跋多羅寶經註解卷第三(下) 大正藏第 39 冊 No. 1789 楞伽阿跋多羅寶經註解

楞伽阿跋多羅寶經註解卷第四(上)

宋求那跋多羅奉　詔譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉　詔同注

一切佛語心品第四

爾時大慧菩薩白佛言。世尊。惟愿為說三藐三佛陀。我及余菩薩摩訶薩善於如來自性自覺覺他。佛告大慧。咨所欲問。我當爲汝隨所問說。大慧白佛言。世尊。如來應供等正覺。為作耶。為不作耶。為事耶。為因耶。為相耶。為所相耶。為說耶。為所說耶。為覺耶。為所覺耶。如是等辭句。為異為不異　涅

【現代漢語翻譯】現代漢語譯本：顯現。如同鏡中影像，並無實體。只是愚昧迷惑，自己產生分別罷了。

三有唯是虛妄的念想，外在事物完全不存在。虛妄的念想顯現種種現象，凡夫愚人不能明瞭。經典中處處都在說虛妄的念想，始終沒有超出名相的範疇。如果能脫離言語的束縛，也就沒有什麼可說的了。

三有（sanyou）：即三界（sanjie），外義即外境。意思是說三界六道（liudao）的生死輪迴都沒有實體，只是由於虛妄的念想才看到這些種種外在的境界，所以說凡夫愚人不能明瞭。這是總結迷惑顛倒的過失。然而如來（rulai）所說的種種諸法，都是爲了說明眾生沉溺於虛妄的念想而流轉生死，目的是讓眾生捨棄虛妄迴歸真如，安住在涅槃（niepan）的境界。但是眾生執著于名字言說，不能忘掉言語而領會其中的真意。如果能夠明瞭言語的本質而超越言語的束縛，那麼所說的法也就不可執著了，如同得到了魚或兔子就應該忘記捕魚的工具或捕兔的網一樣。這才是如來開示的深刻用意。

《楞伽阿跋多羅寶經註解》卷第三(下) 大正藏第 39 冊 No. 1789 《楞伽阿跋多羅寶經註解》

《楞伽阿跋多羅寶經註解》卷第四(上)

宋求那跋多羅（Qunabatuoluo）奉詔譯

大明天界善世禪寺住持(臣)僧(宗泐) 演福講寺住持(臣)僧(如玘) 奉詔同注

一切佛語心品第四

這時，大慧菩薩（Dahui Pusa）對佛說：『世尊（Shizun），希望您能為我們講說三藐三佛陀（Sānmiǎosānfótuó，無上正等正覺），我和其他的菩薩摩訶薩（Pusa Mohesa）才能善於瞭解如來（Rulai）的自性，自覺覺他。』佛告訴大慧：『想問什麼就問吧，我將根據你所問的為你解說。』大慧對佛說：『世尊，如來應供等正覺（Rulai Yinggong Dengzhengjue），是造作嗎？是不造作嗎？是事嗎？是因嗎？是相嗎？是所相嗎？是說嗎？是所說嗎？是覺嗎？是所覺嗎？像這樣的詞句，是相同還是不相同呢？』涅

【English Translation】 English version: Appears. Like an image in a mirror, it has no reality. Only the ignorant and deluded create distinctions themselves.

The Three Realms exist only as false thoughts; external objects are completely non-existent. False thoughts manifest in various forms; ordinary fools cannot understand this. The scriptures repeatedly speak of false thoughts, which never go beyond names and forms. If one can detach from verbal expression, then there is nothing to be said.

The Three Realms (sanyou) refer to the Three Worlds (sanjie); external objects (waiyi) refer to the external environment. It means that the cycle of birth and death in the Three Realms and Six Paths (liudao) has no substance, but is seen due to false thoughts. Therefore, it is said that ordinary fools cannot understand this. This summarizes the error of delusion. However, the various dharmas spoken by the Tathagata (rulai) are all to explain that sentient beings are drowning in false thoughts and transmigrating in birth and death, with the aim of enabling sentient beings to abandon falsehood and return to truth, dwelling in the state of Nirvana (niepan). However, sentient beings are attached to names and verbal expressions, unable to forget the words and grasp the meaning. If one can understand the essence of words and transcend the bondage of words, then the dharma that is spoken is also unattainable, just as one should forget the fishing trap or the rabbit snare after obtaining the fish or the rabbit. This is the profound intention of the Tathagata's teaching.

Annotation of the Lankavatara Sutra, Volume 3 (Part 2) Taisho Tripitaka Volume 39, No. 1789, Annotation of the Lankavatara Sutra

Annotation of the Lankavatara Sutra, Volume 4 (Part 1)

Translated by Qunabhadra (Qunabatuoluo) under Imperial Decree of the Song Dynasty

Commented on jointly under Imperial Decree by the Abbot (Minister) Monk Zongle of Daming Tianjie Shanshi Zen Monastery and the Abbot (Minister) Monk Ruqi of Yanfu Lecture Monastery

Chapter Four: All Buddha Words are of the Mind

At that time, Mahamati Bodhisattva (Dahui Pusa) said to the Buddha: 'World Honored One (Shizun), I wish you would explain to us Samyak-sambuddha (Sānmiǎosānfótuó, Unsurpassed Perfect Enlightenment), so that I and other Bodhisattva-Mahasattvas (Pusa Mohesa) can be skilled in understanding the self-nature of the Tathagata (Rulai), self-awakening and awakening others.' The Buddha said to Mahamati: 'Ask what you wish to ask, and I will explain to you according to what you ask.' Mahamati said to the Buddha: 'World Honored One, is the Tathagata, Worthy One, Perfectly Enlightened One (Rulai Yinggong Dengzhengjue) a creator? Is he not a creator? Is he an event? Is he a cause? Is he a characteristic? Is he what is characterized? Is he speech? Is he what is spoken? Is he awakening? Is he what is awakened? Are such terms the same or not the same?' Nir

槃是所證之法。如來是能證之人。大慧既領。涅槃之旨故。又以如來為請。三藐三佛陀此云正遍知。亦名正覺。正遍知者。謂正知遍知。正知于中遍知于邊。如來自性謂法身也。佛既領請故。大慧具以三號為問。三號即是三德。如來即法身中諦也。應供即解脫俗諦也。正遍知即般若真諦也。通號有十。而特問此三者。乃其要也。作謂修持造作義該因果。事即果也。相謂身相說謂言說覺謂覺知。謂如來於此辭句。為異為不異耶。

佛告大慧。如來應供等正覺。于如是等辭句。非事非因。所以者何。俱有過故。大慧。若如來是事者。或作或無常。無常故。一切事應是如來。我及諸佛皆所不欲。若非所作者。無所得故方便則空。同於兔角槃大之子。以無所有故。大慧。若無事無因者。則非有非無若非有非無則出於四句。四句者是世間言說。若出四句者。則不墮四句。不墮四句故智者所取。一切如來句義亦如是。慧者當知　答中先酬所問。非事非因即非因非果也。合云非作非不作。言俱有過者。不特言事因而已。正言如來若惟是事因。則墮有作之過。若非事因則墮無所有過也。言如來是事等者。謂若如來定須用因果等事。則是無常。若是無常。則一切所作之法應是如來。然我及諸佛。皆不欲同彼事也。若非所作等。即核

【現代漢語翻譯】現代漢語譯本：槃（Nirvana，涅槃）是所證悟的法。如來（Tathagata，佛的稱號之一）是能證悟的人。大慧（Mahamati，人名）已經領悟了涅槃的宗旨，所以又以如來為請問的對象。三藐三佛陀（Samyaksambuddha，正等覺）這裡的意思是正遍知，也叫正覺。正遍知的意思是正確地知曉和普遍地知曉。正確地知曉于中，普遍地知曉于邊。如來的自性就是法身。佛已經領會了大慧的請求，所以大慧用三個稱號來提問。三個稱號就是三種功德。如來代表法身中諦。應供（Arhat，阿羅漢）代表解脫俗諦。正遍知代表般若真諦。如來的通號有十個，而特別問這三個，是因為這三個是重要的。作，指的是修持造作，意義涵蓋因和果。事，指的是果。相，指的是身相。說，指的是言說。覺，指的是覺知。意思是說，如來對於這些辭句，是相同還是不相同呢？佛告訴大慧：如來、應供、正等覺，對於這些辭句，既不是事也不是因。為什麼呢？因為都是有過失的。大慧，如果如來是事，那麼或者是有為的或者是無常的。因為是無常的，所以一切事都應該是如來。這是我和諸佛都不希望的。如果不是所作的，因為沒有所得，那麼方便就落空了，如同兔角和槃大（Pandaka，太監）的兒子一樣，因為什麼都沒有。大慧，如果沒有事也沒有因，那麼就不是有也不是無。如果不是有也不是無，那麼就超出了四句。四句指的是世間的言說。如果超出四句，那麼就不會落入四句。不落入四句，所以是智者所採取的。一切如來的句義也是這樣。有智慧的人應當知道。回答中首先回應所問，非事非因就是非因非果。合起來說就是非作非不作。說都是有過失的，不只是說事和因而已。而是說如來如果只是事和因，那麼就會落入有作的過失。如果不是事和因，那麼就會落入無所有的過失。說如來是事等等，是說如果如來一定要用因果等事，那麼就是無常的。如果是無常的，那麼一切所作之法都應該是如來。然而我和諸佛都不希望和那些事相同。如果不是所作等等，就是覈實。

【English Translation】 English version: Nirvana (槃) is the Dharma (法) that is realized. The Tathagata (如來) is the one who can realize it. Mahamati (大慧) has already understood the essence of Nirvana, so he asks about the Tathagata. Samyaksambuddha (三藐三佛陀), which means 'Right and Universal Knowledge,' is also called 'Right Enlightenment.' 'Right and Universal Knowledge' means knowing correctly and knowing universally. Knowing correctly in the middle, and knowing universally at the edges. The self-nature of the Tathagata is the Dharmakaya (法身). Since the Buddha has understood Mahamati's request, Mahamati asks using three titles. The three titles are the three virtues. The Tathagata represents the Truth of the Dharmakaya. Arhat (應供) represents the liberation from the mundane truth. Samyaksambuddha represents the Prajna (般若) ultimate truth. There are ten general titles of the Tathagata, but these three are specifically asked because they are important. 'Action' (作) refers to cultivation and creation, encompassing cause and effect. 'Event' (事) refers to the result. 'Form' (相) refers to the physical form. 'Speech' (說) refers to verbal expression. 'Awareness' (覺) refers to cognition. It means, are the Tathagata's words and phrases the same or different? The Buddha told Mahamati: The Tathagata, Arhat, Samyaksambuddha, in relation to these words and phrases, is neither event nor cause. Why? Because both have faults. Mahamati, if the Tathagata is an event, then it is either conditioned or impermanent. Because it is impermanent, all events should be the Tathagata. This is what I and all the Buddhas do not desire. If it is not created, because there is nothing obtained, then the expedient means are empty, like a rabbit's horn or the son of Pandaka (槃大). Because there is nothing. Mahamati, if there is neither event nor cause, then it is neither existent nor non-existent. If it is neither existent nor non-existent, then it goes beyond the four propositions. The four propositions are worldly speech. If it goes beyond the four propositions, then it does not fall into the four propositions. Because it does not fall into the four propositions, it is what the wise take. All the meanings of the Tathagata's words are also like this. The wise should know this. The answer first addresses the question, 'neither event nor cause' is 'neither cause nor effect.' Together, it means 'neither action nor non-action.' Saying that both have faults means not just saying 'event' and 'cause.' It means that if the Tathagata is only event and cause, then it falls into the fault of being conditioned. If it is not event and cause, then it falls into the fault of being non-existent. Saying that the Tathagata is an event, etc., means that if the Tathagata must use cause and effect, etc., then it is impermanent. If it is impermanent, then all created dharmas should be the Tathagata. However, I and all the Buddhas do not wish to be the same as those events. If it is not created, etc., then it is verifying.

上非事因句。謂非所作則無所得。無所得則智慧方便皆為徒設。同於兔角石女兒也。又言無事無因者。謂法身既非有作。則離有無之過。離有無過則出於四句之外。四句者。即一異俱不俱有無非有非無常無常等四句也。不墮此四句。是為如來句義。為智者之所取也。

如我所說一切法無我。當知此義。無我性是無我。一切法有自性無他性如牛馬。大慧。譬如非牛馬性非馬牛性。其實非有非無。彼非無自性。如是大慧。一切諸法非無。自相。有自相但非無。我愚夫之所能知。以妄想故。如是一切法。空無生無自性。當如是知　上明如來句義不墮四句。恐未達者謂如來句義亦非實性。故引例以顯。如我所說等。佛謂我常說一切法無我。無我者。謂無性執之性。非無性分之性。故云有自性無他性。他者對己之謂也。意謂如來句雖離諸句。非無法身常住自性故。又以喻顯。如牛但有牛之性而無馬性。馬但有馬之性而無牛性。故云非有非無。謂彼各有自性而無他性。入楞伽云。一切諸法亦復如是。無有自相而非有即有。謂非但有自性。亦有自相。但非無我者。無我即聲聞。謂但非凡小之所能知。而不知者由妄想分別之所蔽也。如是一切法空等。謂一切法無我既然。以例一切法空。如來之性不空。一切法無生。如來法身乃生

【現代漢語翻譯】現代漢語譯本：上面所說的『非事因句』，意思是如果沒有作為，那就不會有任何獲得。沒有獲得，那麼智慧和方便都成了徒勞，就像兔子的角和石頭的女兒一樣，根本不存在。又說『無事無因』，意思是法身既然不是人為造作的，那就超越了有和無的對立。超越了有和無的對立，就超出了四句的範圍。這四句指的是：一異、俱不俱、有無、非有非無、常無常等等。不落入這四句，才是如來句的真正含義，是智者所領悟的。

『正如我所說的一切法無我（anatman，沒有永恒不變的自我），應當明白這個道理。無我的性質就是無我。一切法都有其自性（svalaksana，自身獨有的性質），而沒有其他事物的性質，就像牛和馬一樣。大慧（Mahamati，菩薩名）。比如，不是牛的性質就不是馬的性質，不是馬的性質就不是牛的性質。實際上，既非有也非無。它們並非沒有自性。同樣，大慧，一切諸法並非沒有自相（svalaksana，自身獨有的相），而是有自相，但並非沒有我。這是愚昧的人由於妄想而不能理解的。因此，一切法都是空（sunyata，空性）、無生（anutpada，不生不滅）、無自性（nihsvabhava，沒有獨立不變的性質）。應當這樣理解。』上面說明如來句的意義是不落入四句的。恐怕沒有領悟的人認為如來句的意義也不是真實的。所以引用例子來顯示。『正如我所說』等等。佛說我經常說一切法無我。無我，指的是沒有對自性的執著，而不是沒有性分的性質。所以說有自性而沒有他性。『他』是相對於『己』而言的。意思是說，如來句雖然超越了各種語句，但並非沒有法身常住的自性。又用比喻來顯示。比如牛隻有牛的性質而沒有馬的性質，馬只有馬的性質而沒有牛的性質。所以說既非有也非無。意思是說它們各自有自己的自性而沒有其他事物的性質。《入楞伽經》說，一切諸法也是這樣，沒有自相但並非沒有，也就是有。意思是說，不僅有自性，也有自相，但並非沒有我。『無我』指的是聲聞乘。意思是說，這並非凡夫和小乘所能理解的，而不能理解的原因是被妄想分別所矇蔽了。『如是一切法空』等等。意思是說，一切法無我既然如此，就可以類比一切法空。如來的自性不是空。一切法無生，如來的法身乃是生。

【English Translation】 English version: The above 'non-causal statement' means that if there is no action, then there will be no attainment. Without attainment, wisdom and skillful means are all in vain, like the horns of a rabbit or the daughter of a stone, which do not exist at all. Furthermore, 'without action and without cause' means that since the Dharmakaya (法身, the body of the Dharma) is not artificially created, it transcends the duality of existence and non-existence. Transcending the duality of existence and non-existence, it goes beyond the scope of the four propositions. These four propositions refer to: oneness and otherness, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence, and so on. Not falling into these four propositions is the true meaning of the Tathagata's (如來, Thus Come One) statement, which is understood by the wise.

'As I have said, all dharmas (法, phenomena) are without self (anatman, 無我). You should understand this meaning. The nature of no-self is no-self. All dharmas have their own self-nature (svalaksana, 自性), but not the nature of other things, like cows and horses. Mahamati (大慧, name of a Bodhisattva). For example, what is not the nature of a cow is not the nature of a horse, and what is not the nature of a horse is not the nature of a cow. In reality, it is neither existent nor non-existent. They are not without self-nature. Likewise, Mahamati, all dharmas are not without their own characteristics (svalaksana, 自相), but have their own characteristics, but are not without self. This is what ignorant people cannot understand due to their delusions. Therefore, all dharmas are empty (sunyata, 空性), unborn (anutpada, 無生), and without self-nature (nihsvabhava, 無自性). You should understand it in this way.' The above explains that the meaning of the Tathagata's statement does not fall into the four propositions. Fearing that those who have not understood may think that the meaning of the Tathagata's statement is not real either, an example is cited to illustrate it. 'As I have said,' and so on. The Buddha said that I often say that all dharmas are without self. No-self refers to the absence of attachment to self-nature, not the absence of the nature of the elements. Therefore, it is said that there is self-nature but no other-nature. 'Other' is relative to 'self'. It means that although the Tathagata's statement transcends all statements, it is not without the inherent nature of the Dharmakaya, which is permanent. It is also illustrated with a metaphor. For example, a cow only has the nature of a cow but not the nature of a horse, and a horse only has the nature of a horse but not the nature of a cow. Therefore, it is said that it is neither existent nor non-existent. It means that they each have their own self-nature but not the nature of other things. The Lankavatara Sutra (入楞伽經) says that all dharmas are also like this, without self-characteristics but not without, that is, existent. It means that not only is there self-nature, but there are also self-characteristics, but not without self. 'No-self' refers to the Sravaka (聲聞) vehicle. It means that this is not what ordinary people and the Hinayana (小乘) can understand, and the reason for not understanding is that they are obscured by delusions and discriminations. 'Thus, all dharmas are empty,' and so on. It means that since all dharmas are without self, everything can be analogized to all dharmas being empty. The nature of the Tathagata is not empty. All dharmas are unborn, and the Dharmakaya of the Tathagata is born.

。一切法無自性。而如來有常住之性。故云當如是知。

如來如是與陰非異非不異。若不異陰者應是無常。若異者方便則空。若二者應有異。如牛角相似故不異長短差別故有異。一切法亦如是。大慧。如牛右角異左角左角異右角。如是長短種種色各各異。大慧。如來於陰界入。非異非不異　如來如是下。謂法身與五陰對論。非異非不異。陰即苦道。苦道即法身故非異。迷悟有殊故非不異。若言法身不異五陰。則是無常生滅之法。若謂異者。則如來無全體起用方便益物之相故云則空。所以法身與陰非異非不異也。若不了陰即是法身。則二者有異故。又以牛角為喻。牛角相似則不異。長短差別則有異。一切諸法亦如是者。謂法身與一切法非異非不異。亦如是也。又以牛角左右異為喻者。謂法身本一。而諸法有異。亦猶牛之左右角之不同耳。結文可知。

如是如來解脫非異非不異。如是如來以解脫名說。若如來異解脫者。應色相成。色相成故應無常。若不異者修行者得相應無分別。而修行者見分別。是故非異非不異　此法身如來。對解脫之德而論。言如來以解脫名說者。如來之所究顯。蓋由了結業即解脫故也。此如來與解脫非異非不異。若云異者。解脫應身色相則是無常。若不異者則修行之人。與解脫相應。無

【現代漢語翻譯】現代漢語譯本：一切法都沒有自性（Svasvabhāva，自身存在的性質）。然而如來（Tathāgata，佛的稱號）具有常住的自性。所以說應當這樣理解。

如來與五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）的關係，既不是相異的，也不是不相異的。如果說不相異，那麼如來就應該是無常的。如果說是相異的，那麼（如來的）方便（Upāya，引導眾生解脫的方法）就成了空無。如果（如來和五陰）是二者，那麼就應該有差異，就像牛角相似所以不異，長短差別所以有異。一切法也是這樣。大慧（Mahāmati，菩薩名）。就像牛的右角與左角不同，左角與右角不同。這樣長短種種色各有不同。大慧，如來對於陰、界（Dhātu，構成要素）、入（Āyatana，感覺器官與對像），既不是相異的，也不是不相異的。如來如是等以下，是說法身（Dharmakāya，佛的法性之身）與五陰相對而論。既不是相異的，也不是不相異的。五陰即是苦道，苦道即是法身，所以不是相異的。迷與悟有差別，所以不是不相異的。如果說法身與五陰不異，那就是無常生滅之法。如果說是相異的，那麼如來就沒有全體起用、方便利益眾生的相，所以說是空無。所以法身與五陰既不是相異的，也不是不相異的。如果不了悟五陰即是法身，那麼二者就有差異。又以牛角為比喻，牛角相似則不異，長短差別則有異。一切諸法也是這樣，是說法身與一切法既不是相異的，也不是不相異的。也是這樣。又以牛角左右不同為比喻，是說法身本一，而諸法有異，也像牛的左右角不同一樣。總結的內容可以理解。

這樣，如來與解脫（Moksha，從輪迴中解脫）的關係，既不是相異的，也不是不相異的。這樣，如來以解脫之名來說明。如果如來與解脫相異，那麼就應該有色相（Rūpa，物質形態）的形成。因為色相的形成，就應該是無常的。如果不相異，那麼修行者（Sadhaka，實踐修行的人）得到相應，沒有分別。而修行者卻見到分別，所以既不是相異的，也不是不相異的。這是法身如來，對解脫的功德而論。說如來以解脫之名來說明，如來所究竟顯現的，是因爲了結業（Karma，行為及其結果）即是解脫的緣故。這如來與解脫既不是相異的，也不是不相異的。如果說相異，解脫就應該有身色相，那就是無常的。如果不相異，那麼修行之人與解脫相應，沒有分別。

【English Translation】 English version: All dharmas (phenomena) are without self-nature (Svasvabhāva, own-being). However, the Tathāgata (Buddha's title) has a permanent self-nature. Therefore, it is said that one should know it in this way.

The Tathāgata is thus neither different nor not different from the five Skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness). If not different from the Skandhas, then the Tathāgata should be impermanent. If different, then the expedient means (Upāya, skillful means to liberation) would be empty. If the two are separate, then there should be a difference, just as the horns of a cow are similar and therefore not different, but different in length. All dharmas are also like this. Mahāmati (name of a Bodhisattva), just as the right horn of a cow is different from the left horn, and the left horn is different from the right horn. Thus, lengths and various colors are each different. Mahāmati, the Tathāgata is neither different nor not different from the Skandhas, Dhātus (elements), and Āyatanas (sense bases). 'The Tathāgata is thus,' etc., refers to the Dharmakāya (Dharma body) being discussed in relation to the five Skandhas. It is neither different nor not different. The Skandhas are the path of suffering, and the path of suffering is the Dharmakāya, so they are not different. There is a difference between delusion and enlightenment, so they are not not different. If it is said that the Dharmakāya is not different from the five Skandhas, then it is a dharma of impermanence and arising and ceasing. If it is said that they are different, then the Tathāgata would not have the aspect of fully functioning and benefiting beings through expedient means, so it is said to be empty. Therefore, the Dharmakāya is neither different nor not different from the Skandhas. If one does not understand that the Skandhas are the Dharmakāya, then the two are different. Again, the horns of a cow are used as a metaphor: similar horns are not different, but different lengths are different. All dharmas are also like this, meaning that the Dharmakāya is neither different nor not different from all dharmas. It is also like this. Again, the difference between the left and right horns of a cow is used as a metaphor, meaning that the Dharmakāya is fundamentally one, but the dharmas are different, just as the left and right horns of a cow are different. The concluding text can be understood.

Thus, the Tathāgata is neither different nor not different from liberation (Moksha). Thus, the Tathāgata is spoken of by the name of liberation. If the Tathāgata is different from liberation, then there should be the formation of form (Rūpa). Because of the formation of form, it should be impermanent. If not different, then the practitioner (Sadhaka) attains correspondence without discrimination. But the practitioner sees discrimination, so it is neither different nor not different. This is the Dharmakāya Tathāgata, discussed in relation to the merit of liberation. Saying that the Tathāgata is spoken of by the name of liberation means that what the Tathāgata ultimately reveals is because the conclusion of Karma (actions and their consequences) is liberation. This Tathāgata is neither different nor not different from liberation. If it is said that they are different, then liberation should have the aspect of a body, which would be impermanent. If not different, then the practitioner corresponds with liberation without discrimination.

因果人法之異。然有能所分別。故結云非異非不異也。

如是智及爾焰非異非不異。大慧。智及爾焰非異非不異者。非常非無常。非作非所作。非有為非無為。非覺非所覺。非相非所相。非陰非異陰。非說非所說。非一非異。非俱非不俱。非一非異。非俱非不俱故。悉離一切量　此約般若與智障相對而論。智即般若爾焰即智障。例前合云。若異則離障無智。若不異則障豈是智。但云非異非不異者。文之略耳。此般若與智障非異非不異者。則與法身解脫無二無別。故復總結而例通之。曰非常非無常等。總不出非二邊顯中道非能所顯一相非四句顯忘言故。又云離一切量。量即數也。

離一切量則無言說。無言說則無生。無生則無滅。無滅則寂滅。寂滅則自性涅槃。自性涅槃則無事無因。無事無因則無攀緣。無攀緣則出過一切虛偽。出過一切虛偽則是如來。如來則是三藐三佛陀。大慧。是名三藐三佛陀佛陀。大慧。三藐三佛陀佛陀者。離一切根量　夫離諸言量。則是無生寂滅自性涅槃而已。既彰本性乃覆宗。結示曰無事無因等。惟一法身迥然獨立。不見諸法為所攀緣。故出一切虛偽。名為如來三藐三佛陀。重言佛陀者。翻知覺之異。雙結二名也。言至於此可謂極矣。而覆疊云離一切根量者。總酬所問。指歸法身

【現代漢語翻譯】現代漢語譯本：因果、人、法之間的差異，在於有能動者和所動者的分別。因此總結說，它們之間「非異非不異」。

像這樣，『智』（Prajna，般若）及其『爾焰』（ignorance，無明）也是「非異非不異」的。大慧（Mahamati）。『智』及其『爾焰』之所以「非異非不異」，是因為它「非常非無常」，「非作非所作」，「非有為非無為」，「非覺非所覺」，「非相非所相」，「非陰非異陰」，「非說非所說」，「非一非異」，「非俱非不俱」。因為「非一非異」，「非俱非不俱」，所以完全脫離了一切度量。這裡是就般若與智障相對而言的。智就是般若，爾焰就是智障。仿照前面的說法，如果它們是異，那麼脫離了智障就沒有智；如果它們不是異，那麼智障難道就是智嗎？只說「非異非不異」，是文辭的省略。這般若與智障「非異非不異」，就與法身、解脫沒有兩樣。所以再次總結並普遍地類比說：「非常非無常」等等。總而言之，不出于「非二邊」而顯中道，「非能所」而顯一相，「非四句」而顯忘言。又說「離一切量」，量就是數。

脫離了一切度量，就沒有言說；沒有言說，就沒有生；沒有生，就沒有滅；沒有滅，就是寂滅；寂滅，就是自性涅槃；自性涅槃，就是無事無因；無事無因，就沒有攀緣；沒有攀緣，就超脫了一切虛偽；超脫了一切虛偽，就是如來（Tathagata）；如來，就是三藐三佛陀（Samyaksambuddha）。大慧，這叫做三藐三佛陀佛陀。大慧，三藐三佛陀佛陀，是脫離了一切根量。脫離了一切言語度量，就是無生、寂滅、自性涅槃而已。既然彰顯了本性，就再次總結並指示說「無事無因」等等。只有一法身迥然獨立，不見諸法為所攀緣，所以超脫一切虛偽，名為如來、三藐三佛陀。重複說佛陀，是爲了翻譯知覺的差異，雙重地總結這兩個名稱。說到這裡，可以說是到了極點。而又重複說「離一切根量」，是總括地回答所問，指向法身。

【English Translation】 English version: The difference between cause and effect, person, and dharma lies in the distinction between the actor and the acted upon. Therefore, it is concluded that they are 'neither different nor not different'.

Likewise, 『Prajna』 (wisdom) and its 『Iryama』 (ignorance) are also 'neither different nor not different'. Mahamati. The reason why 『Prajna』 and its 『Iryama』 are 'neither different nor not different' is because it is 'neither permanent nor impermanent', 'neither made nor unmade', 'neither conditioned nor unconditioned', 'neither perceived nor unperceived', 'neither characterized nor uncharacterized', 'neither skandha nor different from skandha', 'neither spoken nor unspoken', 'neither one nor different', 'neither together nor not together'. Because it is 'neither one nor different', 'neither together nor not together', it is completely free from all measures. This is discussed in relation to Prajna and the hindrance of wisdom. Wisdom is Prajna, and Iryama is the hindrance of wisdom. Following the previous statement, if they are different, then without the hindrance of wisdom, there is no wisdom; if they are not different, then how can the hindrance of wisdom be wisdom? Saying only 'neither different nor not different' is an abbreviation of the text. This Prajna and the hindrance of wisdom being 'neither different nor not different' is no different from Dharmakaya (法身, the body of dharma) and liberation. Therefore, it is summarized again and universally analogized by saying: 'neither permanent nor impermanent' and so on. In short, it does not go beyond 'neither of the two extremes' to reveal the Middle Way, 'neither actor nor acted upon' to reveal one aspect, 'neither of the four sentences' to reveal forgetting words. It also says 'free from all measures', and measure is number.

Free from all measures, there is no speech; without speech, there is no birth; without birth, there is no extinction; without extinction, there is quiescence; quiescence is self-nature Nirvana (涅槃, extinction of suffering); self-nature Nirvana is without cause or condition; without cause or condition, there is no clinging; without clinging, one transcends all falsehood; transcending all falsehood is Tathagata (如來, thus-gone one); Tathagata is Samyaksambuddha (三藐三佛陀, perfectly enlightened Buddha). Mahamati, this is called Samyaksambuddha Buddha. Mahamati, Samyaksambuddha Buddha is free from all root measures. Being free from all verbal measures is simply no birth, quiescence, and self-nature Nirvana. Since the original nature has been revealed, it is summarized and indicated again by saying 'without cause or condition' and so on. Only the one Dharmakaya stands alone, without seeing all dharmas as objects of clinging, therefore transcending all falsehood, and is called Tathagata, Samyaksambuddha. Repeating Buddha is to translate the difference in perception, doubly concluding these two names. Speaking to this point can be said to have reached the extreme. And repeating 'free from all root measures' is to comprehensively answer the question, pointing to the Dharmakaya.

自性也。

爾時世尊欲重宣此義而說偈言。

悉離諸根量　　無事亦無因　已離覺所覺　　亦離相所相　陰緣等正覺　　一異莫能見　若無有見者　　云何而分別　非作非不作　　非事亦非因　非陰非在陰　　亦非有餘雜　亦非有諸性　　如彼妄想見　當知亦非無　　此法法亦爾

悉離下四句。總頌佛陀離相。陰緣者。陰即五陰緣即界入等攀緣之緣。正覺即法身。一異莫能見者。謂正覺法身與生死苦道。無一異之相可見。既無能見之人。豈有一異之法而可分別耶。非作等四句。正顯法身中道。余雜者。諸法過咎也。亦非有下四句離有無二見。言如來法體。由彼凡夫妄想分別而見。雖離諸相而亦非無實相可見。此法法亦爾者。謂此法身不不可言有。不可言無法爾而然也。

以有故有無　　以無故有有　若無不應受　　若有不應想　或於我非我　　言說量留連　沉溺於二邊　　自壞壞世間　解脫一切過　　正觀察我通　是名為正觀　　不毀大導師

以有故無以無故有。此有無相待而立。有無既各無自體。豈應取著。故云不應受不應想也。其或未子二我本空。滯于言說。此乃溺於有無二見。非獨自壞亦且壞他。何由出於生死。若能了達法身解脫自在。離一切過。是為達

【現代漢語翻譯】現代漢語譯本：自性（Svadharma）也是如此。

這時，世尊爲了再次宣揚這個道理，說了以下偈語：

完全脫離了諸根的衡量，沒有事情，也沒有原因。已經脫離了能覺和所覺，也脫離了能相和所相。五陰（Skandha）和因緣等同於正覺（Sambodhi），一體或差異都無法看見。如果沒有能看見的人，又怎麼能分別呢？不是作為，也不是不作為，不是事情，也不是原因。不是五陰，也不在五陰中，也不是有其他的雜染。也不是有各種自性，就像那些虛妄的想像所見。應當知道也不是沒有，這個法（Dharma）的法也是這樣。

完全脫離等四句，總括讚頌佛陀脫離一切相。五陰和因緣，五陰即是色、受、想、行、識五陰，因緣即是界、入等攀緣的因緣。正覺即是法身（Dharmakaya）。一體或差異都無法看見，是指正覺法身與生死苦道，沒有一體或差異的相可以看見。既然沒有能看見的人，哪裡有一體或差異的法可以分別呢？不是作為等四句，正是顯現法身的中道。其他的雜染，是指諸法的過失。也不是有等四句，脫離有和無的兩種見解。說如來的法體，被那些凡夫虛妄的想像分別所見。雖然脫離了各種相，但也並非沒有實相可以看見。這個法法也是這樣，是指這個法身不可說是有，也不可說是沒有，本來就是如此。

因為有，所以有無；因為無，所以有有。如果沒有，就不應該接受；如果存在，就不應該去想。或者對於我（Atman）和非我，用言語衡量而流連。沉溺於有和無的二邊，自己毀壞也毀壞世間。解脫一切過失，正確地觀察我而通達。這叫做正觀（Samyag-dṛṣṭi），不譭謗偉大的導師。

因為有，所以有無；因為無，所以有有。這種有和無是相對而存在的。有和無既然各自沒有自體，哪裡應該執著呢？所以說不應該接受，不應該去想。如果對於我和非我本性是空，卻停留在言語上，這就是沉溺於有和無的兩種見解，不僅自己毀壞，而且還會毀壞他人，怎麼能脫離生死呢？如果能夠了達法身解脫自在，脫離一切過失，這就是通達。

【English Translation】 English version: Such is the Self-nature (Svadharma).

At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verse:

Completely detached from the measurement of all roots, there is no affair, nor is there a cause. Having already detached from the perceiver and the perceived, also detached from the appearance and what appears. The aggregates (Skandha) and conditions are equal to perfect enlightenment (Sambodhi), neither oneness nor difference can be seen. If there is no one who sees, how can there be any discrimination? Neither acting nor not acting, neither affair nor cause. Neither the aggregates, nor in the aggregates, nor with any remaining impurities. Nor possessing various natures, like those seen in deluded thoughts. It should be known that it is also not non-existent; this Dharma's Dharma is also thus.

『Completely detached』 and the following four lines, summarize and praise the Buddha's detachment from all appearances. 『Aggregates and conditions,』 the aggregates are the five aggregates of form, feeling, perception, volition, and consciousness; conditions are the conditions of clinging such as realms and entrances. 『Perfect enlightenment』 is the Dharmakaya (Dharmakaya). 『Neither oneness nor difference can be seen,』 means that the Dharmakaya of perfect enlightenment and the path of suffering in birth and death have no appearance of oneness or difference that can be seen. Since there is no one who can see, where is there a Dharma of oneness or difference that can be discriminated? 『Neither acting』 and the following four lines, precisely reveal the Middle Way of the Dharmakaya. 『Remaining impurities』 are the faults of all dharmas. 『Nor possessing』 and the following four lines, detach from the two views of existence and non-existence. It says that the Dharma body of the Tathagata is seen by those ordinary people through deluded thoughts and discriminations. Although detached from all appearances, it is also not without a real appearance that can be seen. 『This Dharma's Dharma is also thus,』 means that this Dharmakaya cannot be said to exist, nor can it be said to not exist; it is naturally so.

Because of existence, there is non-existence; because of non-existence, there is existence. If there is not, one should not accept; if there is, one should not think. Or regarding the self (Atman) and non-self, lingering with measuring words. Drowning in the two extremes of existence and non-existence, destroying oneself and also destroying the world. Liberating from all faults, correctly observing the self and attaining understanding. This is called right view (Samyag-dṛṣṭi), not slandering the great teacher.

Because of existence, there is non-existence; because of non-existence, there is existence. This existence and non-existence are established in relation to each other. Since existence and non-existence each have no self-nature, where should one cling? Therefore, it is said that one should not accept, one should not think. If one dwells on words regarding the self and non-self, whose nature is empty, this is drowning in the two views of existence and non-existence, not only destroying oneself but also destroying others. How can one escape from birth and death? If one can understand the Dharmakaya, liberate freely, and detach from all faults, this is understanding.

觀不謗于佛也。

爾時大慧菩薩復白佛言。世尊。如世尊說。修多羅攝受不生不滅。又世尊說不生不滅是如來異名。云何世尊為無性故說不生不滅。為是如來異名。佛告大慧。我說一切法不生不滅。有無品不現。大慧白佛言。世尊。若一切法不生者。則攝受法不可得。一切法不生故。若名字中有法者。惟愿為說。佛告大慧。善哉善哉。諦聽諦聽。善思念之。吾當為汝分別解說。大慧白佛言。唯然受教。佛告大慧。我說如來非無性。亦非不生不滅。攝一切法。亦不待緣故不生不滅。亦非無義　經中言不生不滅者非一。其所詮之旨不無同異。如雲修多羅攝受不生不滅。攝受者。謂舍攝其理。又云。此是如來異名。大慧以為不生不滅是無性義。云何言是異名。豈如來亦無性耶。佛答以不生不滅是離有無故。曰有無品不現。此以一答酬其二請。大慧又以為不現是不生。若一切法不生。豈是如來異名。若是異名。于名字中豈亦有不生法義。故又致請。答中言非無性者。謂如來非是無法。亦非攝取不生不滅。亦不待生滅之緣而非不生不滅。言亦非無義者。起后正答也。

大慧。我說意生法身如來名號。彼不生者。一切外道聲聞緣覺七住菩薩非其境界。大慧。彼不生即如來異名。大慧。譬如因陀羅釋迦不蘭陀羅。如是等

【現代漢語翻譯】現代漢語譯本：觀：不誹謗佛陀。

當時，大慧菩薩再次對佛說：『世尊，正如您所說，《修多羅》（Sutra，佛經）攝受不生不滅的道理。而且您還說不生不滅是如來的另一個名字。為什麼世尊您既說一切法無自性，又說不生不滅是如來的異名呢？』

佛告訴大慧：『我說一切法不生不滅，是因為有和無的對立現象不再顯現。』

大慧對佛說：『世尊，如果一切法都不生，那麼攝受之法就不可得。因為一切法都不生，如果名字中包含法，希望您能為我解說。』

佛告訴大慧：『很好，很好。仔細聽，仔細聽，好好思考。我將為你分別解說。』

大慧對佛說：『遵命。』

佛告訴大慧：『我說如來並非沒有自性，也並非不生不滅。如來攝受一切法，也不依賴因緣，所以不生不滅，也並非沒有意義。《經》（Sutra，佛經）中說不生不滅的說法不止一種，其所要表達的旨意並非完全相同。比如，經中說《修多羅》（Sutra，佛經）攝受不生不滅，這裡的攝受是指捨棄而攝取其理。又說，這是如來的異名。大慧認為不生不滅是無自性的意思，所以問為什麼又說是異名，難道如來也沒有自性嗎？佛回答說，不生不滅是遠離有和無的，所以說有和無的對立現象不再顯現。這一個回答迴應了他的兩個問題。大慧又認為不顯現就是不生，如果一切法都不生，怎麼能是如來的異名呢？如果是異名，那麼在名字中難道也有不生的含義嗎？所以再次請教。回答中說並非沒有自性，是指如來並非沒有法，也並非攝取不生不滅，也不依賴生滅的因緣，所以才不生不滅。說並非沒有意義，是爲了引出後面的正式回答。』

『大慧，我說意生法身如來的名號，這種不生不滅的境界，一切外道、聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，無師自悟的修行者）、七住菩薩（指證到七住位的菩薩）都無法理解。大慧，這種不生不滅就是如來的異名。大慧，譬如因陀羅（Indra，帝釋天）、釋迦（Śakra，能天）、不蘭陀羅（Purandara，摧城者），等等。』

【English Translation】 English version: Contemplation: Not slandering the Buddha.

At that time, Mahamati Bodhisattva further said to the Buddha: 'World Honored One, as you have said, the Sutras (Śūtra) embrace the principle of non-origination and non-cessation. And you have also said that non-origination and non-cessation is another name for the Tathagata (如來，Tathāgata, Thus Come One). Why do you, World Honored One, say that all dharmas (法，dharma, phenomena) are without inherent nature (無性，niḥsvabhāva), and also say that non-origination and non-cessation is another name for the Tathagata?'

The Buddha told Mahamati: 'I say that all dharmas do not originate or cease because the duality of existence and non-existence no longer appears.'

Mahamati said to the Buddha: 'World Honored One, if all dharmas do not originate, then the dharma of embracing cannot be obtained. Because all dharmas do not originate, if there is dharma contained within names, I hope you can explain it to me.'

The Buddha told Mahamati: 'Excellent, excellent. Listen carefully, listen carefully, and contemplate well. I will explain it to you separately.'

Mahamati said to the Buddha: 'I accept your teaching.'

The Buddha told Mahamati: 'I say that the Tathagata is not without inherent nature, nor is he non-origination and non-cessation. The Tathagata embraces all dharmas and does not depend on conditions, therefore he is non-origination and non-cessation, and it is not without meaning. The Sutras (Śūtra) speak of non-origination and non-cessation in more than one way, and the meaning they express is not entirely the same. For example, the Sutra says that the Sutras (Śūtra) embrace non-origination and non-cessation, where embracing refers to abandoning and embracing the principle. It also says that this is another name for the Tathagata. Mahamati believes that non-origination and non-cessation means without inherent nature, so he asks why it is also called another name, and whether the Tathagata is also without inherent nature. The Buddha answers that non-origination and non-cessation is apart from existence and non-existence, so he says that the duality of existence and non-existence no longer appears. This one answer responds to his two questions. Mahamati also believes that non-appearance is non-origination, and if all dharmas do not originate, how can it be another name for the Tathagata? If it is another name, then is there also a meaning of non-origination in the name? So he asks again. The answer says that it is not without inherent nature, meaning that the Tathagata is not without dharma, nor does he embrace non-origination and non-cessation, nor does he depend on the conditions of origination and cessation, so he is non-origination and non-cessation. Saying that it is not without meaning is to introduce the formal answer later.'

'Mahamati, I speak of the name of the Manomayakaya (意生法身，Manomayakāya, Mind-made body) Tathagata, this state of non-origination and non-cessation cannot be understood by all heretics, Śrāvakas (聲聞，Śrāvaka, Hearers), Pratyekabuddhas (緣覺，Pratyekabuddha, Solitary Buddhas), and Bodhisattvas (菩薩，Bodhisattva, Enlightenment Being) who have attained the seventh stage (七住，seventh stage). Mahamati, this non-origination and non-cessation is another name for the Tathagata. Mahamati, for example, Indra (因陀羅，Indra, Lord of the Gods), Śakra (釋迦，Śakra, Mighty One), Purandara (不蘭陀羅，Purandara, Destroyer of Cities), and so on.'

諸物一一各有多名。亦非多名而有多性。亦非無自性　言我說意生身等。其文猶略。應云我說不生不滅即不生義不生而生則一切法身異名皆從此出。故曰意生法身如來名號。言彼不生者。疊上一切法不生義也。然此不生是如來究竟之趣。非外道偏乘之所造詣。故云非其境界。七住即七地。蓋通教菩薩。到八地方證無生故也。以此不生為如來異名。即不生不滅名偏義圓。斯之謂也譬如因陀羅等。此引帝釋異名。以況如來異名非一。蓋帝釋所住地。及虛空乃至手足。隨一一物各有異名。其名雖多人只是一。故無多性隨物顯義。非無自性也。

如是大慧。我於此娑婆世界。有三阿僧祇百千名號。愚夫悉聞各說我名。而不解我如來異名。大慧。或有眾生知我如來者。有知一切智者。有知佛者。有知救世者。有知自覺者。有知導師者。有知廣導者。有知一切導者。有知仙人者。有知梵者。有知毗紐者。有知自在者。有知勝者。有知迦毗羅者。有知真實邊者。有知月者。有知日者。有知主者。有知無生者。有知無滅者。有知空者。有知如如者。有知諦者。有知實際者。有知法性者。有知涅槃者。有知常者。有知平等者。有知不二者。有知無相者。有知解脫者。有知道者。有知意生者。大慧。如是等三阿僧祇百千名號不增不減

【現代漢語翻譯】現代漢語譯本：萬物一一都有許多名稱，但並非因為名稱多就具有多種自性。也不是沒有自性。我說意生身等等，這裡的說法還比較簡略。應該說我說的不生不滅，就是不生的含義，不生而生，那麼一切法身的不同名稱都由此而出。所以說意生法身、如來名號。說那不生，是重疊了一切法不生的含義。然而這不生是如來究竟的境界，不是外道和小乘所能達到的。所以說不是他們的境界。七住就是七地，大概是通教菩薩，到八地才證得無生。用這不生作為如來的別名，就是不生不滅這個名稱既有偏義又有圓義，說的就是這個道理。譬如因陀羅（Indra，帝釋天）等，這裡引用帝釋天的不同名稱，來比況如來的不同名稱不止一個。大概帝釋天所住的地方，以及虛空乃至手足，隨每一事物都有不同的名稱，這些名稱雖然多，但指的只是一位，所以沒有多種自性，只是隨著事物來顯現意義，並非沒有自性。

大慧（Mahamati），我在這娑婆世界（Saha World）有三阿僧祇（asamkhya，無數）百千名號。愚昧的人聽到后，各自說我的名字，卻不瞭解我如來的不同名稱。大慧，有的眾生知道我是如來，有的知道我是一切智者，有的知道我是佛，有的知道我是救世者，有的知道我是自覺者，有的知道我是導師，有的知道我是廣導者，有的知道我是一切導者，有的知道我是仙人，有的知道我是梵（Brahma，大梵天），有的知道我是毗紐（Vishnu，遍入天），有的知道我是自在者（Isvara，大自在天），有的知道我是勝者，有的知道我是迦毗羅（Kapila，數論派祖師），有的知道我是真實邊者，有的知道我是月，有的知道我是日，有的知道我是主，有的知道我是無生者，有的知道我是無滅者，有的知道我是空，有的知道我是如如，有的知道我是諦，有的知道我是實際，有的知道我是法性，有的知道我是涅槃（Nirvana），有的知道我是常，有的知道我是平等，有的知道我是不二，有的知道我是無相，有的知道我是解脫，有的知道我是道，有的知道我是意生者。大慧，像這樣三阿僧祇百千名號，不增不減。

【English Translation】 English version: All things, one by one, have many names, but it is not that having many names means having many natures. Nor is it that they are without self-nature. My saying about the Manomayakaya (Mind-made body) and so on is still somewhat brief. It should be said that my saying 'neither arising nor ceasing' is the meaning of 'not arising'; from 'not arising' comes 'arising', and from this all the different names of the Dharmakaya (Dharma body) emerge. Therefore, it is said 'Manomayakaya', 'Dharmakaya', 'Tathagata's (Thus Come One) name'. Saying 'that which does not arise' is a repetition of the meaning of 'non-arising' of all dharmas (phenomena). However, this 'non-arising' is the ultimate goal of the Tathagata, not something that can be achieved by heretics or the Hinayana (Small Vehicle). Therefore, it is said that it is 'not their realm'. The Seventh Abode is the Seventh Ground, generally referring to the Bodhisattvas (Enlightenment Being) of the Common Teaching, who attain non-arising at the Eighth Ground. Taking this 'non-arising' as another name for the Tathagata means that the name 'neither arising nor ceasing' has both a partial and a complete meaning. This is what it means. For example, Indra (Lord of gods), etc. This cites the different names of Indra to illustrate that the Tathagata's different names are not just one. Generally, the place where Indra dwells, as well as the sky and even his hands and feet, each thing has different names. Although there are many names, they refer to only one being, so there are not multiple natures, but the meaning is revealed according to the thing, and it is not without self-nature.

Mahamati (Great Wisdom), in this Saha World (World of suffering), I have three asamkhyas (innumerable) hundreds of thousands of names. Foolish people hear them and each speaks my name, but they do not understand my different names as Tathagata. Mahamati, some beings know me as Tathagata, some know me as the All-Knowing One, some know me as Buddha (Enlightened One), some know me as Savior of the World, some know me as the Self-Awakened One, some know me as Guide, some know me as Broad Guide, some know me as Guide of All, some know me as Ascetic, some know me as Brahma (Creator God), some know me as Vishnu (Preserver God), some know me as Isvara (Sovereign God), some know me as Victor, some know me as Kapila (Founder of Samkhya school), some know me as the Real Edge, some know me as Moon, some know me as Sun, some know me as Lord, some know me as Unborn, some know me as Undying, some know me as Emptiness, some know me as Suchness, some know me as Truth, some know me as Reality, some know me as Dharma-nature, some know me as Nirvana (Liberation), some know me as Eternal, some know me as Equality, some know me as Non-duality, some know me as Signless, some know me as Liberation, some know me as the Path, some know me as Mind-born. Mahamati, these three asamkhyas hundreds of thousands of names neither increase nor decrease.

。此及余世界。皆悉知我如水中月不出不入　我于娑呵世界。等凡例三十三種異名。始言愚者悉聞各說我名。謂名各有義也。而不解我如來異名。則不知其體一本于不生不滅也。乃至云如是等三阿僧祇百千名號。阿僧祇此云無數時。此乃如來果后施化之跡。言百千名號不增不減者。蓋隨舉一名則攝諸法名。在多不增在一不減。此方他界皆知佛名。言如水月不出不入者。月喻應身。水喻眾生之心眾生心凈如來即應。如月在水。然月在空影現於水。月不下降故云不入。亦不離水故云不出也。

彼諸愚夫不能知我。墮二邊故。然悉恭敬供養於我。而不善解知辭句義趣。不分別名不解自通。計著種種言說章句。于不生不滅作無性想。不知如來名號差別如因陀羅釋迦不蘭陀羅。不解自通會歸終極。於一切法隨說計著　彼諸愚夫等。重釋彼不知不生不滅中道應身之本墮于有無二邊。雖皆能敬事。而不能善解名字句義。故云不分別名不解自通。由執著言教昧於實理。謂不生不滅是無體性。故於如來異名差別而皆不知。如不知因陀羅等皆帝釋之異名也。既不解自通之趣歸於至極故。於一切諸法隨語生見故云隨說計著也。

大慧。彼諸癡人作如是言義。如言說義說無異。所以者何。謂義無身故言說之外更無餘義。唯止言說。

【現代漢語翻譯】現代漢語譯本：這個世界和其餘的世界，都知道我像水中的月亮一樣，不出現也不消失。我在娑婆世界（Saha world，指我們所居住的這個世界），爲了適應不同的情況，使用了三十三種不同的名稱。一開始，那些愚笨的人聽到后，各自說著我的名字，認為每個名字都有不同的含義。但是他們不理解我如來（Tathagata，佛的稱號）的不同名稱，實際上是源於不生不滅的本體。乃至說有如是等三阿僧祇（asamkhya，極大的數字單位，意為無數）百千名號。阿僧祇的意思是無數的時間。這些都是如來成佛之後，爲了教化眾生而示現的種種事蹟。說百千名號不增不減，是因為隨便說出一個名字，就包含了所有的法名。在多的情況下不會增加，在少的情況下也不會減少。這個世界和其他世界都知道佛的名字。說像水中的月亮，不出現也不消失，是因為月亮比喻應身（應化之身，佛爲了度化眾生而顯現的化身），水比喻眾生的心。眾生的心清凈了，如來就會應現，就像月亮在水中顯現一樣。然而，月亮在空中，影子顯現在水中，月亮並沒有下降，所以說不『入』。也沒有離開水，所以說不『出』。那些愚癡的人不能瞭解我，因為他們落入了二邊（兩種極端的見解，如『有』和『無』）。然而，他們都恭敬地供養我，但是不善於理解辭句的含義和旨趣，不能分辨名稱，不理解自性相通的道理，執著于各種言說章句，對於不生不滅的真理，卻認為是空無自性的。他們不知道如來的名號差別，就像不知道因陀羅（Indra，帝釋天主）、釋迦（Sakya，佛的姓氏）、不蘭陀羅（Purandara，因陀羅的別名）都是同一個意思。他們不理解自性相通，最終歸於至極的道理，對於一切法，都隨著言語而產生執著。上面說的那些愚癡的人等，再次解釋了他們不瞭解不生不滅的中道應身之本體，而落入了『有』和『無』的二邊。雖然他們都能夠恭敬地侍奉，但是不能很好地理解名字、語句的含義。所以說不能分辨名稱，不理解自性相通的道理。由於執著于言語教義，而迷惑了真實的道理，認為不生不滅是沒有本體自性的。因此，對於如來的不同名稱和差別，他們都不能理解，就像不知道因陀羅等都是帝釋天的不同名稱一樣。既然不理解自性相通的旨趣，最終歸於至極的道理，那麼對於一切諸法，就隨著言語而產生見解，所以說隨著言語而產生執著。大慧（Mahamati，人名，佛陀的弟子）。那些愚蠢的人這樣認為：『意義』就像『言說』一樣，言說和意義沒有差別。為什麼這樣說呢？因為意義沒有形體，所以在言說之外，就沒有其他的意義了，只有言說而已。

【English Translation】 English version: This world and other worlds all know that I am like the moon in the water, neither appearing nor disappearing. In the Saha world (Saha world, referring to the world we live in), I use thirty-three different names to adapt to different situations. Initially, those foolish people, upon hearing this, each spoke of my name, thinking that each name had a different meaning. However, they do not understand that my Tathagata's (Tathagata, an epithet of the Buddha) different names actually originate from the non-arising and non-ceasing essence. Even to the extent of saying that there are three asamkhyas (asamkhya, an extremely large numerical unit, meaning countless) of hundreds of thousands of names. Asamkhya means countless time. These are all the manifestations of the Tathagata after attaining Buddhahood, in order to teach and transform sentient beings. To say that hundreds of thousands of names neither increase nor decrease is because mentioning any one name encompasses all Dharma names. In the case of many, it does not increase; in the case of few, it does not decrease. This world and other worlds all know the Buddha's name. To say like the moon in the water, neither appearing nor disappearing, is because the moon is a metaphor for the manifested body (the manifested body, the incarnation of the Buddha to transform sentient beings), and water is a metaphor for the minds of sentient beings. When the minds of sentient beings are pure, the Tathagata will manifest, just like the moon appearing in the water. However, the moon is in the sky, and its reflection appears in the water. The moon does not descend, so it is said not to 'enter'. Nor does it leave the water, so it is said not to 'exit'. Those foolish people cannot understand me because they have fallen into the two extremes (two extreme views, such as 'existence' and 'non-existence'). However, they all respectfully make offerings to me, but they are not good at understanding the meaning and purpose of words and sentences, cannot distinguish names, and do not understand the principle of the interconnectedness of self-nature. They are attached to various verbal expressions and chapters, but regard the truth of non-arising and non-ceasing as being without self-nature. They do not know the difference in the Tathagata's names, just as they do not know that Indra (Indra, the lord of the gods), Sakya (Sakya, the Buddha's surname), and Purandara (Purandara, another name for Indra) all have the same meaning. They do not understand the interconnectedness of self-nature, ultimately returning to the ultimate principle. For all dharmas, they give rise to attachment according to the words. The foolish people mentioned above further explain that they do not understand the essence of the middle way manifested body of non-arising and non-ceasing, and have fallen into the two extremes of 'existence' and 'non-existence'. Although they are all able to respectfully serve, they cannot well understand the meaning of names and sentences. Therefore, it is said that they cannot distinguish names and do not understand the principle of the interconnectedness of self-nature. Because they are attached to verbal teachings, they are deluded about the true principle, thinking that non-arising and non-ceasing have no inherent self-nature. Therefore, they cannot understand the different names and differences of the Tathagata, just as they do not know that Indra, etc., are all different names for the lord of the gods. Since they do not understand the purpose of the interconnectedness of self-nature, ultimately returning to the ultimate principle, then for all dharmas, they give rise to views according to the words, so it is said that they give rise to attachment according to the words. Mahamati (Mahamati, a person's name, a disciple of the Buddha). Those foolish people think like this: 'Meaning' is like 'speech', and there is no difference between speech and meaning. Why do they say this? Because meaning has no form, so outside of speech, there is no other meaning, only speech.

大慧。彼惡燒智。不知言說自性。不知言說生滅義不生滅。大慧。一切言說墮于文字。義則不墮。離性非性故。無受生亦無身。大慧。如來不說墮文字法。文字有無不可得故。除不墮文字　此段重示迷名失肯。義如言說等。夫義有能詮文字之義。有所詮道理之義。癡人迷於道理。言文字之義如所言說。謂義之所說無有異也。既又徴釋謂義無身故。身即體也。言能詮文字之義更無有體。蓋不知所詮道理之義出於言說之外。唯止於言說而已。由彼惡見燒滅正智。不解如來言教。言于生滅義無生滅。然一切言說墮于文字。義則不墮言離性非性者。是離有無之過。既離是過則無受生亦無體相。是為言外之旨也。如來不說墮文字法者。謂文字性離。即是解脫。不可以有無求之是則如來非不說法。若有離文字而解者。即為說之。

大慧。若有說言如來說墮文字法者。此則妄說。法離文字故。是故大慧。我等諸佛及諸菩薩。不說一字不答一字。所以者何。法離文字故。非不饒益義說。言說者眾生妄想故。大慧。若不說一切法者。教法則壞。教法壞者。則無諸佛菩薩緣覺聲聞。若無者誰說為誰　若有不達如來說即無說謂說墮文字法者。則為謗佛謗法。故云此則妄說。既又告大慧云。我及諸佛菩薩。未常說一字答一字。蓋離文字性

【現代漢語翻譯】現代漢語譯本大慧（Mahamati，菩薩名）。那些被邪見燒燬智慧的人，不瞭解言說的自性，不瞭解言說生滅的意義，以及不生不滅的道理。大慧，一切言說都落入文字的範疇，而義理則不落入文字的範疇，因為它既不執著于『有』的自性，也不執著于『無』的自性。因此，義理沒有受生，也沒有形體。大慧，如來（Tathagata，佛的稱號）不說落入文字的法，因為文字的有和無都是不可得的，除非是不落入文字的法。這段經文再次強調了執迷於名相而失去真意的錯誤。義理就像言說一樣，有能表達義理的文字，也有所要表達的道理。愚癡的人執迷於道理，認為文字的意義和所言說的內容沒有區別。經文進一步解釋說，義理沒有形體，形體就是本體。能表達義理的文字沒有本體，因為他們不瞭解所要表達的道理存在於言說之外，而只停留在言說本身。由於他們被邪見燒燬了正智，不理解如來的教誨，認為生滅的意義沒有生滅。然而，一切言說都落入文字的範疇，而義理則不落入文字的範疇。『離性非性』是指遠離『有』和『無』的過失。既然遠離了這些過失，就沒有受生，也沒有體相。這就是言語之外的旨意。如來說不說落入文字的法，是因為文字的自性是空性的，就是解脫。不可以『有』或『無』來尋求它。因此，如來並非不說法。如果有人能離開文字而理解，那就是說法。大慧，如果有人說如來說落入文字的法，那就是妄說，因為法是離開文字的。所以，大慧，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？因為法是離開文字的。但這並非不饒益眾生的義理之說，言說是由於眾生的妄想。大慧，如果不說一切法，教法就會毀壞。教法毀壞，就沒有諸佛、菩薩、緣覺（Pratyekabuddha，一種覺悟者）和聲聞（Sravaka，聽聞佛法而證悟的弟子）。如果沒有這些聖者，誰來說法，又為誰說法呢？如果有人不理解如來說法即無說的道理，認為如來說的是落入文字的法，那就是誹謗佛，誹謗法。所以說這是妄說。經文又告訴大慧，我和諸佛菩薩，從未說過一個字，也未回答過一個字，因為遠離文字的自性。

【English Translation】 English version Mahamati (a Bodhisattva's name). Those whose wisdom is burned by evil views do not understand the self-nature of speech, do not understand the meaning of the arising and ceasing of speech, and do not understand the principle of non-arising and non-ceasing. Mahamati, all speech falls into the realm of words, but meaning does not fall into the realm of words, because it is neither attached to the nature of 'being' nor attached to the nature of 'non-being'. Therefore, meaning has no birth and no form. Mahamati, the Tathagata (an epithet of the Buddha) does not speak of the Dharma that falls into words, because the existence and non-existence of words are unattainable, except for the Dharma that does not fall into words. This passage re-emphasizes the error of being attached to names and losing the true meaning. Meaning, like speech, has words that can express meaning, and also the principles to be expressed. Foolish people are attached to the principles, thinking that there is no difference between the meaning of words and what is spoken. The text further explains that meaning has no form, and form is the substance. The words that can express meaning have no substance, because they do not understand that the principles to be expressed exist outside of speech, and only remain in speech itself. Because their right wisdom is burned by evil views, they do not understand the Tathagata's teachings, and think that the meaning of arising and ceasing has no arising and ceasing. However, all speech falls into the realm of words, while meaning does not fall into the realm of words. 'Apart from nature and non-nature' means being away from the faults of 'being' and 'non-being'. Since these faults are avoided, there is no birth and no form. This is the meaning beyond words. The Tathagata does not speak of the Dharma that falls into words, because the nature of words is emptiness, which is liberation. It cannot be sought in terms of 'being' or 'non-being'. Therefore, the Tathagata does not not speak the Dharma. If someone can understand apart from words, that is speaking the Dharma. Mahamati, if someone says that the Tathagata speaks of the Dharma that falls into words, that is false speech, because the Dharma is apart from words. Therefore, Mahamati, I and all the Buddhas and Bodhisattvas do not speak a single word, nor do we answer a single word. Why? Because the Dharma is apart from words. But this is not to say that it does not benefit sentient beings, speech is due to the delusions of sentient beings. Mahamati, if all Dharmas are not spoken, the teachings will be destroyed. If the teachings are destroyed, there will be no Buddhas, Bodhisattvas, Pratyekabuddhas (a type of enlightened being), and Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings). If there are no such sages, who will speak the Dharma, and for whom will they speak? If someone does not understand the principle that the Tathagata's speaking is non-speaking, and thinks that the Tathagata speaks of the Dharma that falls into words, that is slandering the Buddha and slandering the Dharma. Therefore, it is said to be false speech. The text further tells Mahamati that I and all the Buddhas and Bodhisattvas have never spoken a single word, nor have we answered a single word, because it is apart from the nature of words.

故也。非不饒益義說者謂非不隨宜演說饒益眾生。然說即無說若謂有說者。凡愚之妄想分別耳。據理絕言被緣可說說即成教。若有緣不說。則教法不立。教若不立。則大小乘機無修證之分。如是則孰為能度孰為所度。而建立機教哉。

是故大慧。菩薩摩訶薩莫著言說。隨宜方便廣說經法。以眾生希望煩惱不一故。我及諸佛為彼種種異解眾生。而說諸法令離心意意識故。不為得自覺聖智處　法固不可不說。若著言說則又成病。故告云莫著言說。然隨宜方便而說者。蓋眾生機樂不同煩惱非一。我及諸佛皆如是說。然所彼機固未是欲得自覺聖智處者。凡可以離乎妄想心識者。則為說也。

大慧。於一切法無所有。覺自心現量離二妄想諸菩薩摩訶薩。依于義不依文字。若善男子善女人依文字者。自壞第一義。亦不能覺他。墮惡見相續。而為眾說不善了知一切法一切地一切相。亦不知章句。若善一切法一切地一切相。通達章句具足性義。彼則能以正無相樂。而自娛樂。平等大乘建立眾生　一切法無所有等。入楞伽云。令知諸法自心所現無外境界離說所說二種妄想。既又誡學者言。當依于義不依文字。若依文字則害於義。豈能令他獲益。言墮惡見相續等者。則于言說相續計著而為他說。此乃不善了知一切教法地住因果

【現代漢語翻譯】現代漢語譯本：正是如此。『非不饒益義說者』是指並非不隨順時宜地演說以饒益眾生。然而，真正的說法即是無說，如果認為有說，那只是凡夫愚人的妄想分別罷了。從真理的角度來說，言語是無法窮盡的，但爲了適應各種因緣，可以進行適當的說法，說法即成為教化。如果沒有因緣而不說法，那麼教法就無法建立。教法如果不能建立，那麼大乘和小乘的根機就沒有修證的分別。這樣，誰是能度者，誰是被度者呢？又如何建立教化的根基呢？

因此，大慧（Mahamati），菩薩摩訶薩（Bodhisattva-Mahasattva）不要執著于言說，應隨順時宜，方便地廣泛宣說經法。因為眾生的希望和煩惱各不相同，我和諸佛爲了那些有種種不同理解的眾生，才宣說各種法門，使他們遠離心、意、意識的束縛，而不是爲了讓他們獲得自覺聖智的境界。法本來就不可不說，但如果執著于言說，又會成為一種病。所以告誡說不要執著于言說。然而，隨順時宜，方便地說法，是因為眾生的根機和喜好不同，煩惱也不一樣，我和諸佛都是這樣說的。然而，那些根機本來就不是想要獲得自覺聖智境界的人，凡是可以讓他們遠離妄想心識的，就為他們宣說。

大慧（Mahamati），對於一切法都視為空無所有，覺悟到自心所顯現的真實，遠離兩種妄想的菩薩摩訶薩（Bodhisattva-Mahasattva），應該依從義理而不依從文字。如果善男子、善女人依從文字，就會破壞第一義諦，也不能覺悟他人，會墮入惡見相續之中，並且為他人宣說時，也不能很好地瞭解一切法、一切地、一切相，也不知道章句的含義。如果能夠通曉一切法、一切地、一切相，通達章句，具足自性之義，那麼他們就能以正無相的快樂來自我娛樂，以平等的大乘佛法來建立眾生。一切法無所有等等，正如《入楞伽經》所說：『令知諸法自心所現，無外境界，離說所說二種妄想。』既然又告誡學習者說，應當依從義理而不依從文字，如果依從文字就會損害義理，又怎麼能使他人獲得利益呢？所說的『墮惡見相續』等等，是指對於言說相續不斷地執著，並且以此來為他人宣說，這是不善於瞭解一切教法、地住因果。

【English Translation】 English version: It is so. 'Non-non-beneficial meaning speaker' means not failing to expound according to circumstances to benefit sentient beings. However, true speaking is non-speaking. If one thinks there is speaking, it is merely the deluded discrimination of ordinary fools. From the perspective of truth, words are inexhaustible, but to adapt to various conditions, appropriate speaking can be done, and speaking becomes teaching. If there is no condition and no speaking, then the Dharma cannot be established. If the Dharma cannot be established, then the capacities of the Mahayana and Hinayana will have no distinction of cultivation and realization. In that case, who is the one who can deliver, and who is the one to be delivered? And how to establish the basis of teaching?

Therefore, Mahamati (Great Wisdom), Bodhisattva-Mahasattvas (Great beings) should not be attached to words, but should expediently and widely expound the sutras according to circumstances. Because the hopes and afflictions of sentient beings are different, I and all the Buddhas speak various Dharmas for those sentient beings with various understandings, so that they can be free from the bondage of mind, thought, and consciousness, not to let them attain the realm of self-realized sacred wisdom. The Dharma should not be left unsaid, but if one is attached to words, it will become a disease. Therefore, it is warned not to be attached to words. However, speaking expediently according to circumstances is because the capacities and preferences of sentient beings are different, and their afflictions are also different. I and all the Buddhas speak in this way. However, those capacities are not originally those who want to attain the realm of self-realized sacred wisdom. Whatever can make them free from delusional thoughts and consciousness is what we speak for them.

Mahamati (Great Wisdom), Bodhisattva-Mahasattvas (Great beings) who regard all dharmas as empty and realize the reality manifested by their own minds, and are free from the two kinds of delusions, should rely on the meaning and not on the words. If good men and good women rely on the words, they will destroy the first meaning, and they will not be able to enlighten others, they will fall into a continuous stream of evil views, and when they speak for others, they will not be able to understand all dharmas, all grounds, all aspects, and they will not know the meaning of the chapters and sentences. If they can understand all dharmas, all grounds, all aspects, and understand the chapters and sentences, and possess the meaning of self-nature, then they can entertain themselves with the joy of right non-form, and establish sentient beings with the equal Mahayana Dharma. All dharmas are empty, etc., as the Lankavatara Sutra says: 'Let them know that all dharmas are manifested by their own minds, there are no external realms, and they are free from the two kinds of delusions of speaking and being spoken.' Since it also warns learners that they should rely on the meaning and not on the words, if they rely on the words, they will harm the meaning, and how can they benefit others? The so-called 'falling into a continuous stream of evil views' etc., refers to the continuous attachment to words and speaking them for others, which is not good at understanding all the teachings, the grounds of dwelling, and the causes and effects.

之相及章段句義。若善了知此等諸義。則能樂於無相。令諸眾生安住平等大乘也。

大慧。攝受大乘者。則攝受諸佛菩薩緣覺聲聞。攝受諸佛菩薩緣覺聲聞者。則攝受一切眾生。攝受一切眾生者。則攝受正法。攝受正法者。則佛種不斷。佛種不斷者。則能了知得殊勝入處。知得殊勝入處。菩薩摩訶薩。常得化生建立大乘。十自在力現眾色像。通達眾生形類希望煩惱諸相。如實說法。如實者不異。如實者不來不去相。一切虛偽息是名如實。大慧。善男子善女人。不應攝受隨說計著。真實者離文字故　此承上文而言。既攝受大乘之法則一切凡聖。無不攝者。如是則為正法為佛種。為殊勝入自覺聖處。既得入已。則能起用化他建立大乘。十力無畏隨類現形。慰諸渴望消諸煩惱。演說如實之法。此如實法無異別之稱。絕去來之相。一切戲論悉皆息滅。然如實之法。雖是大乘不應隨說計著。以離文字名為真實。

大慧。如為愚夫以指指物愚夫觀指不得實義。如是愚夫隨言說指攝受計著至竟不捨。終不能得離言說指第一實義。大慧。譬如嬰兒應食熟食不應食生。若食生者則令發狂。不知次第方便熟故。大慧。如是不生不滅。不方便修則為不善。是故應當善修方便。莫隨言說如是指端　此以二喻示得失相。一以指指物喻

【現代漢語翻譯】現代漢語譯本：瞭解『之相』、『章段』、『句義』。如果能夠透徹地瞭解這些意義，就能樂於無相之理，使一切眾生安住于平等的大乘之中。

大慧（Mahamati，菩薩名）。攝受大乘，就是攝受諸佛、菩薩、緣覺（Pratyekabuddha，獨自覺悟者）、聲聞（Sravaka，聽聞佛法而悟道者）。攝受諸佛、菩薩、緣覺、聲聞，就是攝受一切眾生。攝受一切眾生，就是攝受正法。攝受正法，佛種就不會斷絕。佛種不絕，就能了知並獲得殊勝的入處。知得殊勝入處，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）就能常得化生，建立大乘，以十自在力顯現各種色像，通達眾生的形貌、類別、希望、煩惱等各種表象，如實地說法。如實，就是沒有差異。如實，就是不來不去的相。一切虛妄止息，就叫做如實。大慧，善男子、善女人，不應該攝受隨順言說而產生的執著。真實，是遠離文字的緣故。』

這是承接上文所說。既然攝受了大乘的法則，那麼一切凡夫聖人，沒有不被攝受的。這樣就是正法，就是佛種，就是殊勝的入自覺聖處。既然得以進入，就能起作用來教化他人，建立大乘。以十力無畏，隨順眾生的類別顯現形體，安慰那些渴望解脫的人，消除他們的煩惱，演說如實的法。這如實的法，沒有差異的區別，斷絕了來去的表象，一切戲論全都止息。然而如實的法，雖然是大乘，也不應該隨順言說而產生執著，因為遠離文字才叫做真實。

大慧，譬如爲了愚笨的人用手指指物，愚笨的人只看手指，卻不能得到實義。這樣，愚笨的人隨著言說和手指，攝受並執著，最終不能捨棄，始終不能得到離開言說和手指的第一實義。大慧，譬如嬰兒應該吃熟食，不應該吃生的食物。如果吃生的食物，就會發狂，因為不知道次第和方便，所以要煮熟。大慧，像這樣，不生不滅的道理，如果不方便地修習，就是不善。所以應當好好地修習方便，不要隨著言說，像追逐指尖一樣。

這是用兩個比喻來顯示得失的表象。一個是用手指指物作比喻。

【English Translation】 English version: Understanding the 'characteristics', 'chapters and sections', and 'meaning of sentences'. If one can thoroughly understand these meanings, one can rejoice in the principle of non-appearance (無相, wu xiang, absence of characteristics) and enable all sentient beings to dwell in the equal Great Vehicle (大乘, Da cheng, Mahayana).

Mahamati (大慧, Da hui, name of a Bodhisattva), embracing the Great Vehicle means embracing all Buddhas, Bodhisattvas, Pratyekabuddhas (緣覺, yuan jue, one who attains enlightenment independently), and Sravakas (聲聞, sheng wen, one who attains enlightenment by hearing the teachings). Embracing all Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas means embracing all sentient beings. Embracing all sentient beings means embracing the True Dharma (正法, zheng fa). Embracing the True Dharma means that the Buddha-seed will not be cut off. If the Buddha-seed is not cut off, one can understand and obtain a supreme entry point. Having attained a supreme entry point, a Bodhisattva-Mahasattva (菩薩摩訶薩, Pu sa mo he sa, great Bodhisattva) can constantly be reborn through transformation, establish the Great Vehicle, manifest various forms and images with the ten powers of self-mastery, understand the appearances of sentient beings' forms, categories, hopes, and afflictions, and speak the Dharma truthfully. 'Truthfully' means without difference. 'Truthfully' means the characteristic of neither coming nor going. The cessation of all falsehood is called 'truthfully'. Mahamati, good men and good women should not embrace attachment to what is said. Reality is apart from words.

This continues from the previous text. Since the laws of the Great Vehicle are embraced, then all ordinary and holy beings are embraced. Thus, this is the True Dharma, the Buddha-seed, and the supreme entry into the self-awakened holy place. Having entered, one can then arise to teach others and establish the Great Vehicle. With the ten powers and fearlessness, one manifests forms according to the categories of beings, comforting those who long for liberation, eliminating their afflictions, and expounding the Dharma of reality. This Dharma of reality has no distinctions, cuts off the appearance of coming and going, and all fabrications cease. However, although the Dharma of reality is the Great Vehicle, one should not be attached to what is said, because being apart from words is called reality.

Mahamati, for example, when pointing at an object with a finger for a foolish person, the foolish person only looks at the finger and cannot obtain the real meaning. Thus, the foolish person follows the words and the finger, embracing and clinging to them, and ultimately cannot abandon them, and ultimately cannot obtain the first real meaning that is apart from words and the finger. Mahamati, for example, an infant should eat cooked food and should not eat raw food. If they eat raw food, they will go mad, because they do not know the order and skillful means, so it should be cooked. Mahamati, like this, the principle of non-birth and non-death, if practiced without skillful means, is not good. Therefore, one should practice skillful means well, and not follow words like chasing after the fingertip.

This uses two metaphors to show the appearances of gain and loss. One is using pointing at an object with a finger as a metaphor.

者。喻言說實義。二嬰兒熟食喻者。喻方便修法。然皆有得有失其理曉然。滯于言說則失第一實義。如但觀指而不觀物。不善修方便。則不契不生不滅之理。如嬰兒食生而不食熟如是而不發狂者幾希矣。故又戒云善修方便莫隨言說也。

是故大慧。于真實義當方便修。真實義者微妙寂靜。是涅槃因。言說者妄想合。妄想者集生死。大慧。真實義者。從多聞者得。大慧。多聞者。謂善於義非善言說。善義者。不隨一切外道經論。身自不隨亦不令他隨。是則名曰大德多聞。是故欲求義者。當親近多聞所謂善義。與此相違計著言說。應當遠離　真義之義離言說相故。云微妙寂靜。此理若顯即是涅槃之果。未顯名因。若著言說不會實義。則與妄想和合。以成生死之因。然此真實之義。必由聞慧而得。又言善於義者。非徒多聞而已。要在忘言得意。若隨語生見何異外道。蓋善於義則自他不惑于外說。是為大德多聞。故學大乘者。不可不親近大德。否則不善於義墮于言說故。復戒勸。

爾時大慧菩薩。復承佛威神而白佛言。世尊。世尊顯示不生不滅無有奇特。所以者何。一切外道因。亦不生不滅。世尊亦說虛空非數緣滅及涅槃界不生不滅。世尊外道說因生諸世間。世尊亦說無明愛業妄想為緣生諸世間。彼因此緣名差別

【現代漢語翻譯】現代漢語譯本：這是用比喻來說明真實意義。兩個嬰兒吃東西的比喻，是用來比喻方便修法。然而，兩者都有得有失，這個道理很明顯。如果拘泥於言語，就會失去第一真實義，就像只看手指而不看所指之物。如果不善於修習方便法門，就不能契合不生不滅的真理，就像嬰兒吃生的食物而不吃熟的食物一樣，這樣而不發狂的人很少。所以又告誡說，要善於修習方便法門，不要隨逐言語。

因此，大慧（Mahamati），對於真實義，應當方便修習。真實義是微妙寂靜的，是涅槃（Nirvana）的原因。言語是妄想的結合，妄想是聚集生死的根源。大慧，真實義是從多聞者那裡獲得的。大慧，多聞者，是指善於理解義理，而不是善於言辭表達。善於理解義理的人，不隨逐一切外道經論，自己不隨逐，也不讓別人隨逐，這樣的人才叫做大德多聞。所以，想要尋求義理的人，應當親近多聞者，也就是善於理解義理的人。與此相反，執著于言語的人，應當遠離。真義的意義是遠離言語相的，所以說微妙寂靜。這個道理如果顯現，就是涅槃的果，未顯現時叫做因。如果執著于言語，不能領會真實義，就會與妄想結合，成為生死的因。然而，這個真實之義，必須通過聞慧才能獲得。又說善於理解義理的人，不是僅僅多聽而已，關鍵在於忘記言語而領會意義。如果隨逐言語而生起見解，與外道有什麼區別？善於理解義理的人，自己和他人就不會被外道所迷惑，這樣的人才是大德多聞。所以，學習大乘佛法的人，不可不親近大德，否則就不善於理解義理，而墮入言語之中。再次告誡勸勉。

這時，大慧菩薩（Mahamati Bodhisattva）再次憑藉佛的威神力，對佛說：『世尊，世尊顯示不生不滅，並沒有什麼奇特之處。為什麼這麼說呢？一切外道的因，也是不生不滅的。世尊也說虛空、非數緣滅以及涅槃界是不生不滅的。世尊，外道說因產生諸世間，世尊也說無明、愛、業、妄想為緣產生諸世間。他們的因和緣，名稱上有差別。』

【English Translation】 English version: This is a metaphor to explain the true meaning. The metaphor of two infants eating is used to illustrate the expedient practice of Dharma. However, both have gains and losses, and the principle is clear. If one is attached to words, one will lose the first true meaning, just like looking at the finger and not at what it points to. If one is not good at practicing expedient means, one cannot be in accord with the truth of non-birth and non-death, just like an infant eating raw food instead of cooked food; few who do so do not go mad. Therefore, it is also warned that one should be good at practicing expedient means and not follow words.

Therefore, Mahamati, one should expediently practice the true meaning. The true meaning is subtle and tranquil; it is the cause of Nirvana. Words are a combination of delusions, and delusions are the source of accumulating birth and death. Mahamati, the true meaning is obtained from those who have heard much. Mahamati, those who have heard much refer to those who are good at understanding the meaning, not those who are good at speaking. Those who are good at understanding the meaning do not follow all non-Buddhist scriptures and treatises; they do not follow them themselves, nor do they allow others to follow them. Such people are called greatly virtuous and learned. Therefore, those who want to seek the meaning should be close to those who have heard much, that is, those who are good at understanding the meaning. On the contrary, those who are attached to words should be kept away from. The meaning of true meaning is apart from the characteristic of words, so it is said to be subtle and tranquil. If this principle is manifested, it is the fruit of Nirvana; when it is not manifested, it is called the cause. If one is attached to words and cannot understand the true meaning, one will combine with delusions and become the cause of birth and death. However, this true meaning must be obtained through the wisdom of hearing. Furthermore, it is said that those who are good at understanding the meaning are not merely those who have heard much; the key is to forget words and grasp the meaning. If one gives rise to views by following words, what is the difference from non-Buddhists? Those who are good at understanding the meaning will not be confused by external teachings, either themselves or others; such people are greatly virtuous and learned. Therefore, those who study Mahayana Buddhism must be close to greatly virtuous people; otherwise, they will not be good at understanding the meaning and will fall into words. Again, there is a warning and exhortation.

At that time, Mahamati Bodhisattva, relying on the Buddha's power, said to the Buddha: 'World Honored One, the World Honored One's display of non-birth and non-death is not particularly special. Why is that? The cause of all non-Buddhists is also non-birth and non-death. The World Honored One also says that space, cessation through non-numbering, and the realm of Nirvana are non-birth and non-death. World Honored One, non-Buddhists say that causes produce all worlds, and the World Honored One also says that ignorance, love, karma, and delusion are the conditions for producing all worlds. Their causes and conditions have different names.'

耳。外物因緣亦如是世尊與外道論無有差別。微塵勝妙自在眾生主等。如是九物不生不滅。世尊亦說一切性不生不滅有無不可得。外道亦說四大不壞自性不生不滅四大常是四大乃至周流諸趣不捨自性。世尊所說亦復如是。是故我言無有奇特惟愿世尊。為說差別所以奇特勝諸外道。若無差別者。一切外道皆亦是佛。以不生不滅故。而世尊說一世界中多佛出世者無有是處。如向所說一世界中應有多佛。無差別故　上言不生不滅。直以正教言之。未辯所以異於外道者。是故大慧。復有異同之問。凡有四難。一以外道說生法之因與佛所說三無為法為難。虛空即虛空無為。非數緣滅即非擇滅。無為涅槃即擇滅無為。二以彼生因與佛所說十二緣生為難。三以微塵等生與佛所說一切性不生滅為難。九物者。一時。二方。三虛空。四微塵。五四大種。六大梵天。七勝妙天。八大自在天。九眾生主。即神我也。四以彼說四大與世尊所說四大為難。此皆以外道之說比同佛說。如文可見。

佛告大慧。我說不生不滅。不同外道不生不滅。所以者何。彼諸外道有性自性。得不生不變相。我不如是墮有無品。大慧。我者。離有無品離生滅。非性非無性。如種種幻夢現故非無性。云何無性。謂色無自性相攝受。現不現故攝不攝故。以是故。一

切性無性非無性。但覺自心現量妄想不生。安隱快樂世事永息　答中先斥非而後顯是。言外道有性自性等。謂彼所說性有自性。如雲四大常。以堅濕暖動之性皆不壞不亂。以為得不生不變之相。然亦著心妄計。雖曰不生不滅。實有生滅墮于有無。佛謂我不如是。我之所說不生不滅。離於有無生滅及非有非無。如幻夢色現。是非無色。性不可得是非有言。色無自性相攝受者。夢幻色相本非實有。愚人妄想故現。其實不現。妄心攝取實不可取。故知一切諸法亦非有非無但能覺了諸法唯心心外無境。則妄想自滅。安於涅槃之樂。永息生死之事矣。

愚癡凡夫妄想作事非諸聖賢。不實妄想如乾闥婆城及幻化人。大慧。如乾闥婆城及幻化人種種眾生商賈出入。愚夫妄想謂真出入。而實無有出者入者。但彼妄想故。如是大慧愚癡凡夫。起不生不滅惑。彼亦無有有為無為。如幻人生。其實無有若生若滅。性無性無所有。故一切法亦如是離於生滅。愚癡凡夫墮不如實。起生滅妄想。非諸聖賢　凡世間有為生滅之事。起于妄心。此乃凡夫所迷。故曰非諸聖賢。乾闥婆城喻妄境不實。如文可見。言愚夫起不生不滅惑者。謂彼妄想本是生滅。妄謂不生不滅則惑也。彼亦無有有為無為者。言彼不棄有為。是不知生滅之實既無無為。是不知

【現代漢語翻譯】現代漢語譯本：『切性無性非無性』，這是說，不要執著於事物本性是有、無，或者非有非無。只要覺悟到一切都是自心顯現，不起虛妄分別，就能得到安穩快樂，永遠止息世間煩惱。『答中先斥非而後顯是』，這裡先否定外道的觀點，然後闡明佛法的真義。外道有所謂的『有性』、『自性』等說法，認為他們所說的『性』具有不變的自體，比如認為地、水、火、風四大元素的堅固、潮濕、溫暖、流動的性質永遠不會壞滅，不會錯亂，因此得到了不生不滅的假象。然而，他們仍然執著于虛妄的計較，雖然口頭上說不生不滅，實際上仍然有生有滅，落入有和無的對立之中。佛說我不是這樣認為的，我所說的不生不滅，是遠離有無、生滅以及非有非無的。就像幻夢中的景象顯現，說它不是無色，但它的本性又不可得，所以不能說它是有。色法沒有自性，沒有能真正攝受它的人。夢幻中的色相本來就不是真實存在的，只是愚蠢的人虛妄分別才顯現出來，實際上它並沒有真正顯現。虛妄的心去攝取，實際上是無法攝取的。所以要知道一切諸法，也不是有，也不是無，只要能夠覺悟到一切諸法都只是心的顯現，心外沒有實在的境界，那麼虛妄分別自然就會止滅，安住于涅槃的快樂之中，永遠止息生死輪迴的事情。『愚癡凡夫妄想作事非諸聖賢。不實妄想如乾闥婆城及幻化人。大慧。如乾闥婆城及幻化人種種眾生商賈出入。愚夫妄想謂真出入。而實無有出者入者。但彼妄想故。如是大慧愚癡凡夫。起不生不滅惑。彼亦無有有為無為。如幻人生。其實無有若生若滅。性無性無所有。故一切法亦如是離於生滅。愚癡凡夫墮不如實。起生滅妄想。非諸聖賢』，凡是世間有為生滅的事情，都是從虛妄的心產生的，這是凡夫所迷惑的地方，所以說不是聖賢所為。乾闥婆城（Gandharva city，海市蜃樓）比喻虛妄的境界不真實，就像經文所說的那樣。『言愚夫起不生不滅惑者』，是說他們虛妄分別本來是生滅的，卻錯誤地認為是不生不滅的，所以是迷惑。『彼亦無有有為無為者』，是說他們不捨棄有為法，是不明白生滅的實相；既然沒有生滅的實相，也就沒有無為法。

【English Translation】 English version: 'Cutting off nature, non-nature, non-non-nature' means not to be attached to whether the nature of things is existent, non-existent, or neither existent nor non-existent. Only by realizing that everything is a manifestation of one's own mind and not giving rise to false discriminations can one attain peace and happiness and eternally cease worldly troubles. 'Answering by first refuting the incorrect and then revealing the correct' means first negating the views of external paths and then elucidating the true meaning of the Buddha's teachings. External paths have so-called 'existence of nature,' 'self-nature,' etc., believing that the 'nature' they speak of has an unchanging self-essence, such as considering the solidity, moisture, warmth, and movement of the four great elements (earth, water, fire, and wind) as never decaying or becoming disordered, thus obtaining the illusion of non-birth and non-death. However, they are still attached to false calculations, and although they verbally say non-birth and non-death, they actually still have birth and death, falling into the opposition of existence and non-existence. The Buddha says that I do not think this way; what I speak of as non-birth and non-death is being apart from existence and non-existence, birth and death, and neither existence nor non-existence. Just like the appearance of images in a dream, saying it is not without color, but its nature is unattainable, so it cannot be said to be existent. Form has no self-nature, and there is no one who can truly grasp it. The appearances in dreams are not real in the first place; they only appear because of the false discriminations of foolish people. In reality, it does not truly appear. The false mind tries to grasp it, but it cannot be grasped. Therefore, know that all dharmas are neither existent nor non-existent. As long as one can realize that all dharmas are only manifestations of the mind and that there is no real realm outside the mind, then false discriminations will naturally cease, and one will abide in the bliss of Nirvana, eternally ceasing the affairs of birth and death. 'Foolish ordinary people engage in activities based on false thoughts, which are not the actions of sages. Unreal false thoughts are like Gandharva cities (Gandharva city, mirage) and illusory people. Mahamati, like the various beings, merchants, entering and exiting in Gandharva cities and illusory people, foolish people falsely think they are real entering and exiting. But in reality, there are no entering or exiting. It is only because of their false thoughts. Likewise, Mahamati, foolish ordinary people give rise to the delusion of non-birth and non-death. They also have neither conditioned nor unconditioned. Like the birth of illusory people, in reality, there is neither birth nor death. Nature, non-nature, nothing at all. Therefore, all dharmas are also like this, apart from birth and death. Foolish ordinary people fall into non-reality, giving rise to false thoughts of birth and death, which are not the actions of sages.' All conditioned matters of birth and death in the world arise from false minds. This is what deludes ordinary people, so it is said that it is not the actions of sages. Gandharva city (Gandharva city, mirage) is a metaphor for the unreal nature of false realms, as can be seen in the text. 'Saying that foolish people give rise to the delusion of non-birth and non-death' means that their false discriminations are originally subject to birth and death, but they mistakenly think they are not subject to birth and death, so it is a delusion. 'They also have neither conditioned nor unconditioned' means that they do not abandon conditioned dharmas, not understanding the reality of birth and death; since there is no reality of birth and death, there is also no unconditioned dharma.

無生滅之實。如見幻人之生。其實無有生滅。一切諸法亦復如是。愚夫之所以起妄想者。由不見如實之理墮于虛妄。聖賢則不爾也。

不如實者不爾。如性自性妄想亦不異。若異妄想者。計著一切性自性不見寂靜。不見寂靜者。終不離妄想。是故大慧。無相見勝非相見。相見者受生因故不勝。大慧。無相者妄想不生不起不滅我說涅槃。大慧。涅槃者如真實義。見離先妄想心心數法。逮得如來自覺聖智。我說是涅槃　言不如實者。入楞伽云。言虛妄者不如法性。不爾者。謂不同聖賢也。聖賢之所以為聖賢者。由了妄想即是真實非別有也。如彼凡夫性自性妄想與如實理。亦本不異。若謂如實理與妄想有異。則執著諸法自性。不見本來寂靜之體。不見此體。妄想執情終不能離。言無相見勝者。既云著相不見寂靜。則欲見寂靜。以無相為勝。非是相見。蓋著相見者。是生死之因。故不為勝然則無相是離妄想。契乎不生不滅。是為佛說究竟涅槃。又云。涅槃者如真實義見。則未見涅槃以前妄想心數。皆悉遠離至於佛地也。

爾時世尊欲重宣此義。而說偈言。

滅除彼生論　　建立不生義　我說如是法　　愚夫不能知　一切法不生　　無性無所有　乾闥婆幻夢　　有性者無因　不生無自性　　何因空當說

【現代漢語翻譯】現代漢語譯本：沒有真實的生滅。如同看見幻化的人出生，但實際上並沒有生滅。一切諸法也是如此。愚昧的人之所以產生妄想，是因為看不見如實的真理，而陷入虛妄。聖賢則不是這樣。

『不如實』指的是與實相不符的情況。例如，執著于自性（svabhāva）的妄想與實相併無不同。如果認為妄想與實相不同，就會執著於一切法的自性，而看不見寂靜的本性。看不見寂靜的本性，就終究無法脫離妄想。所以，大慧（Mahamati），無相之見勝過有相之見。有相之見會帶來受生的因，因此不如無相之見。大慧，無相意味著妄想不生、不起、不滅，這就是我所說的涅槃（Nirvana）。大慧，涅槃就是如實之義。證見涅槃，就能遠離先前的妄想心和心所法（citta-caitta），獲得如來自覺的聖智。這就是我所說的涅槃。『不如實』，如《入楞伽經》（Lankavatara Sutra）所說，指的是虛妄，不符合法性（Dharmata）。『不爾』，指的是與聖賢不同。聖賢之所以成為聖賢，是因為明白妄想即是真實，並非另外存在。如同凡夫執著于自性妄想，與如實的真理原本就沒有不同。如果認為如實的真理與妄想有所不同，就會執著于諸法的自性，而看不見本來寂靜的本體。看不見這個本體，妄想和執著終究無法脫離。『無相見勝』，既然說執著于相就看不見寂靜，那麼想要證見寂靜，就應該以無相為勝，而不是有相。因為執著于相，是生死輪迴的因，所以不是殊勝的。因此，無相就是遠離妄想，契合不生不滅的境界，這就是佛所說的究竟涅槃。又說，涅槃就是如實之義的證見。那麼，在證見涅槃之前，所有的妄想心和心所法，都將徹底遠離，直至達到佛的境界。

這時，世尊爲了再次宣說這個意義，而說了偈語：

滅除那些生論，建立不生之義。我說的是這樣的法，愚昧的人不能理解。一切法不生，無自性，無所有。如同乾闥婆（Gandharva）的幻城和夢境，認為有自性者，是沒有原因的。不生，沒有自性，還有什麼原因可以述說呢？

【English Translation】 English version: There is no real arising or ceasing. It is like seeing the birth of an illusory person, but in reality, there is no arising or ceasing. All dharmas are also like this. The reason why foolish people give rise to delusion is that they do not see the truth as it is and fall into falsehood. Sages and wise men are not like this.

'Not as it is' refers to situations that do not conform to reality. For example, the delusion of clinging to self-nature (svabhāva) is no different from reality. If one thinks that delusion is different from reality, one will cling to the self-nature of all dharmas and not see the nature of tranquility. If one does not see the nature of tranquility, one will never be able to escape from delusion. Therefore, Mahamati, seeing the absence of characteristics is superior to seeing characteristics. Seeing characteristics brings the cause of rebirth, so it is not superior. Mahamati, the absence of characteristics means that delusion does not arise, does not originate, and does not cease, which is what I call Nirvana. Mahamati, Nirvana is the meaning of reality as it is. Seeing Nirvana, one can be far away from the previous deluded mind and mental functions (citta-caitta), and attain the self-awakened holy wisdom of the Tathagata. This is what I call Nirvana. 'Not as it is,' as stated in the Lankavatara Sutra, refers to falsehood, which does not conform to Dharmata (Dharmata). 'Not so' refers to being different from sages and wise men. The reason why sages and wise men become sages and wise men is that they understand that delusion is reality, and there is no other existence. Just as ordinary people cling to the delusion of self-nature, there is originally no difference from the truth as it is. If one thinks that the truth as it is is different from delusion, one will cling to the self-nature of all dharmas and not see the original tranquil essence. If one does not see this essence, delusion and attachment will never be able to escape. 'Seeing the absence of characteristics is superior' since it is said that clinging to characteristics does not see tranquility, then if one wants to see tranquility, one should take the absence of characteristics as superior, not the presence of characteristics. Because clinging to characteristics is the cause of the cycle of birth and death, it is not superior. Therefore, the absence of characteristics is to be far away from delusion, in accordance with the state of non-arising and non-ceasing, which is the ultimate Nirvana spoken by the Buddha. It is also said that Nirvana is the seeing of the meaning of reality as it is. Then, before seeing Nirvana, all deluded minds and mental functions will be completely far away until reaching the state of Buddhahood.

At that time, the World Honored One, wishing to proclaim this meaning again, spoke the following verses:

Eliminate those theories of arising, establish the meaning of non-arising. I speak of such a Dharma, which foolish people cannot understand. All dharmas do not arise, without self-nature, without anything. Like the illusory city of the Gandharva (Gandharva) and dreams, those who think there is self-nature have no cause. Not arising, without self-nature, what cause can be spoken of?

以離於和合　　覺知性不現　是故空不生　　我說無自性　謂一一和合　　性現而非有　分析無和合　　非如外道見

滅除彼生論者。謂破彼外道妄計之論。外道雖有不生不滅之言。乃妄想分別是生死因。故云生論。佛說不生不滅。是中道實理。對彼有生。故云不生義也。一切法下。頌非有非無。如干城幻夢。雖有而無因也。不生無自性等。是承上再徴。謂不生者是無自性。無性是空。云何為我說也。以離於和合下是釋。謂于根塵離和合相。而覺知之性自然不現。不現是空空則不生。是故佛說無自性也。謂一一下。重釋上義。如文可見。

夢幻及垂髮　　野馬乾闥婆　世間種種事　　無因而相現　折伏有因論　　申暢無生義　申暢無生者　　法流永不斷　熾然無因論　　恐怖諸外道

夢幻等。喻世間之法無因而現其相本虛。並顯不生之義。其所破立則折伏外道有因之論。申暢無生之義。然外道本計無因而生。而言有因者。蓋彼所言不生不滅乃是妄計。實為生死之因故。斥其為有因論也。外論既滅則正法流行。無生之論熾然而說。使彼外道聞而恐怖也。

爾時大慧。以偈問曰。

云何何所因　　彼亦何故生　於何處和合　　而作無因論

爾時世尊。復以偈答。

觀察有為法　　非無因有因　彼生滅論者　　所見從是滅

此頌問答。核無因論義。問有四意。謂云何何因何故何處。而作是無因論耶。答亦有四。觀察有為法是答處。有為即世間生滅之法也。非無因有因。是答云何。謂佛法非有非無也。彼生滅論者。是答何所因。即因彼外道生滅論也。所見從是滅。是答何故。謂滅彼邪見也。

爾時大慧。說偈問曰。

云何為無生　　為是無性耶　為顧視諸緣　　有法名無生　名不應無義　　惟為分別說

此問無生義為諸法無自性名無生耶。為顧待諸因緣名無生耶。為別有法名無生耶。即有無生之名。必有無生之義。愿佛為說。

爾時世尊。復以偈答。

非無性無生　　亦非顧諸緣　非有性而名　　名亦非無義　一切諸外道　　聲聞及緣覺　七住非境界　　是名無生相

答中先遮所問。蓋無生者不墮有無故皆非之。名亦非無義。起后正答也。凡有三意。一以所證位顯。蓋此無生忍位。非諸凡小及偏教菩薩所住境界。七住即七地。以菩薩到第八地方破無明。故云七住非境界也。

遠離諸因緣　　亦離一切事　唯有微心住　　想所想俱離　其身隨轉變　　我說是無生

二以離諸緣故則非顧待之緣。既離諸緣亦離

【現代漢語翻譯】現代漢語譯本：觀察有為法（Samskrta dharma，指世間生滅變化的事物），並非沒有原因，也並非有原因。那些持生滅論者，他們的見解由此而破滅。

這首偈頌是問答形式，用來駁斥無因論的觀點。提問包含四層意思：如何是無因？什麼導致無因？因為什麼而無因？在什麼情況下是無因？回答也包含四層意思：『觀察有為法』是回答『在什麼情況下』。有為法指世間生滅變化的事物。『非無因有因』是回答『如何是無因』，意思是佛法既不是有，也不是無。『彼生滅論者』是回答『什麼導致無因』，即因為那些外道的生滅論。『所見從是滅』是回答『因為什麼』，即破滅他們的邪見。

當時，大慧（Mahamati，菩薩名）以偈頌提問：

什麼是無生？是諸法沒有自性（Svabhava）嗎？還是考慮到諸種因緣（Hetu-pratyaya），才有一種法被稱為無生？名稱不應該沒有意義，這僅僅是爲了分別而說。

這裡提問的是，無生的意義是指諸法沒有自性而稱為無生呢？還是考慮到各種因緣而稱為無生呢？還是另外有一種法稱為無生呢？既然有無生這個名稱，必定有無生的意義，希望佛陀為我們解說。

當時，世尊（Bhagavan，佛的尊稱）又以偈頌回答：

不是沒有自性而無生，也不是考慮到諸種因緣而無生，也不是因為有自性而有名，名稱也不是沒有意義。一切外道（Tirthika）、聲聞（Sravaka）和緣覺（Pratyekabuddha），七住菩薩（指七地菩薩）都無法達到這種境界，這叫做無生相（anutpada-laksana）。

回答中首先否定了提問的內容。因為無生不屬於有或無，所以都予以否定。『名亦非無義』，引出後面的正式回答。總共有三層意思。第一，用所證悟的果位來顯示。這種無生忍的果位，不是凡夫、小乘以及偏頗的菩薩所能達到的境界。七住指七地菩薩，因為菩薩到了八地才破除無明，所以說七住非境界。

遠離各種因緣，也遠離一切事物，只有微細的心安住其中，能想和所想都已遠離。其身隨著轉變，我稱之為無生。

第二，因為遠離各種因緣，所以不是考慮到各種因緣。既然遠離各種因緣，也遠離

【English Translation】 English version: Observing conditioned dharmas (Samskrta dharma, referring to phenomena of arising and ceasing in the world), they are neither without cause nor with cause. Those who hold the theory of arising and ceasing, their views are thereby extinguished.

This verse is in the form of a question and answer, used to refute the view of causelessness. The question contains four meanings: How is it causeless? What leads to causelessness? Why is it causeless? Under what circumstances is it causeless? The answer also contains four meanings: 'Observing conditioned dharmas' answers 'under what circumstances'. Conditioned dharmas refer to phenomena of arising and ceasing in the world. 'Neither without cause nor with cause' answers 'how is it causeless', meaning the Buddha-dharma is neither existence nor non-existence. 'Those who hold the theory of arising and ceasing' answers 'what leads to causelessness', that is, because of the theories of arising and ceasing of those non-Buddhist paths. 'Their views are thereby extinguished' answers 'why', that is, to extinguish their wrong views.

At that time, Mahamati (a Bodhisattva's name) asked in verse:

What is non-arising? Is it that all dharmas have no self-nature (Svabhava)? Or is it that considering all conditions (Hetu-pratyaya), a dharma is called non-arising? The name should not be without meaning, it is only spoken for the sake of distinction.

Here the question is, does the meaning of non-arising refer to all dharmas having no self-nature and therefore being called non-arising? Or is it called non-arising because of considering various conditions? Or is there another dharma called non-arising? Since there is the name of non-arising, there must be the meaning of non-arising, I hope the Buddha will explain it for us.

At that time, the World Honored One (Bhagavan, an honorific title for the Buddha) again answered in verse:

It is not non-arising because of no self-nature, nor is it non-arising because of considering various conditions, nor is it named because of having self-nature, and the name is not without meaning. All non-Buddhists (Tirthika), Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas), the Bodhisattvas of the seventh stage (referring to the seventh Bhumi Bodhisattvas) cannot reach this state, this is called the characteristic of non-arising (anutpada-laksana).

The answer first negates the content of the question. Because non-arising does not belong to existence or non-existence, both are negated. 'The name is not without meaning', leading to the formal answer later. There are three meanings in total. First, it is shown by the attained position. This state of non-arising forbearance is not a state that ordinary people, Hinayana practitioners, and biased Bodhisattvas can reach. The seventh stage refers to the seventh Bhumi Bodhisattvas, because Bodhisattvas break through ignorance at the eighth Bhumi, so it is said that the seventh stage is not the boundary.

Being apart from all causes and conditions, also being apart from all things, only the subtle mind abides therein, both the thinker and the thought are separated. Its body changes accordingly, I call it non-arising.

Second, because it is apart from all causes and conditions, it is not considering various causes and conditions. Since it is apart from all causes and conditions, it is also apart from

一切生死之事。惟有微妙寂靜之心。如是而住。所以能想所想分別俱離。妄心既為妙心。而身亦轉勝是為無生。佛所說也。

無外性無性　　亦無心攝受　斷除一切見　　我說是無生　如是無自性　　空等應分別　非空故說空　　無生故說空

三以有無二性不可得故。內外俱忘。無外性者是忘外也。無心攝受者是忘內也。內外既忘。則斷一異等見。如是無生即無自性。無性故空空亦叵得。故曰非空說空。空即無生故。又云無生說空也。

因緣數和合　　則有生有滅　離諸因緣數　　無別有生滅　舍離因緣數　　更無有異性　若言一異者　　是外道妄想　有無性不生　　非有亦非無　除其數轉變　　是悉不可得

此于緣生示無生義。準後文。即十二因緣。數法和合而有生滅。然十二惑業因緣。亦從根塵因緣而起。若離能生因緣。而所生之法何有。故曰無別有生滅也。若離生滅因緣。豈復有一異之見同於外道。若離一異。亦離有無非有非無等四句。惟除其為因緣。之所轉者。凡能了達無生。是有無諸句皆不可得。

但有諸俗數　　展轉為鉤鎖　離彼因緣鎖　　生義不可得　無生性不起　　離諸外道過　但說緣鉤鎖　　凡愚不能了　若離緣鉤鎖　　別有生性者　是則無

【現代漢語翻譯】現代漢語譯本：一切關於生死的事情，只有微妙寂靜的心，像這樣安住，才能使能想的（能認知的主體）和所想的（被認知的客體）以及分別念都遠離。當虛妄的心轉變為妙心時，身體也隨之變得殊勝，這就是無生。這是佛所說的。

沒有外在的自性，也沒有內在的自性，也沒有心識的攝取。斷除一切知見，我稱之為無生。像這樣沒有自性，空性等等應該加以區分。因為不是空，所以說空；因為無生，所以說空。

因為有和無這兩種自性都不可得，所以內外都要忘卻。『無外性』就是忘卻外在。『無心攝受』就是忘卻內在。內外都忘卻了，就斷除了一和異等等的知見。像這樣無生就是沒有自性。沒有自性所以是空，空也不可得，所以說『非空說空』。空就是無生，所以又說『無生說空』。

因緣和合，就會有生有滅。離開各種因緣，就沒有另外的生滅。捨棄因緣，就沒有其他的自性。如果說有一或異，那是外道的妄想。有和無的自性不生，既不是有也不是無。除了因緣的轉變，這些都是不可得的。

這裡通過緣起說明無生的意義。參照後面的文句，就是十二因緣。各種數法和合而有生滅。然而十二惑業因緣，也是從根塵因緣而生起。如果離開了能生的因緣，那麼所生的法又在哪裡呢？所以說沒有另外的生滅。如果離開了生滅的因緣，哪裡還會有與外道相同的一異之見呢？如果離開了『一』和『異』，也就離開了『有』、『無』、『非有非無』等等四句。只有作為因緣所轉變的東西。凡是能夠了達無生的人，有和無等等各種句式都是不可得的。

只有各種世俗的數法，輾轉相連成為鉤鎖。離開那些因緣的鉤鎖，生起的意義就不可得。無生的自性不生起，遠離各種外道的過失。只是說因緣的鉤鎖，凡夫愚人不能瞭解。如果離開因緣的鉤鎖，另外有生起的自性，那就是沒有盡頭了。

【English Translation】 English version: All matters of birth and death, only the subtle and tranquil mind, abiding as such, can separate the thinker (the cognitive subject) and the thought (the object of cognition) along with all discriminations. When the deluded mind transforms into the wondrous mind, the body also becomes superior; this is non-origination (anutpāda). This is what the Buddha said.

There is no external nature, no internal nature, nor is there any mental reception. Cutting off all views, I call it non-origination (anutpāda). Like this, without self-nature, emptiness (śūnyatā) and so on should be distinguished. Because it is not empty, it is called empty; because of non-origination, it is called empty.

Because the two natures of existence and non-existence are unattainable, both internal and external should be forgotten. 'No external nature' means forgetting the external. 'No mental reception' means forgetting the internal. When both internal and external are forgotten, then the views of oneness and otherness are cut off. Thus, non-origination is without self-nature. Without self-nature, it is empty, and emptiness is also unattainable, hence it is said 'not empty, therefore empty'. Emptiness is non-origination, so it is also said 'non-origination, therefore empty'.

When causes and conditions (hetu-pratyaya) gather, there is arising and ceasing. Apart from various causes and conditions, there is no separate arising and ceasing. Abandoning causes and conditions, there is no other nature. If one speaks of oneness or otherness, that is the delusion of external paths (tīrthika). The nature of existence and non-existence does not arise, it is neither existence nor non-existence. Except for the transformation of conditions, all these are unattainable.

Here, the meaning of non-origination is shown through dependent origination (pratītyasamutpāda). According to the later text, it refers to the twelve links of dependent origination. Various numerical dharmas combine to produce arising and ceasing. However, the twelve links of delusion and karma also arise from the causes and conditions of the sense bases and objects. If one separates from the causes and conditions that produce, where would the produced dharma be? Therefore, it is said that there is no separate arising and ceasing. If one separates from the causes and conditions of arising and ceasing, how could there be views of oneness and otherness, similar to those of external paths? If one separates from 'oneness' and 'otherness', one also separates from the four statements of 'existence', 'non-existence', 'neither existence nor non-existence', and so on. Only that which is transformed by conditions remains. Whoever can understand non-origination, all statements of existence and non-existence are unattainable.

There are only various worldly numbers, interlinked as hooks and chains. Apart from those hooks and chains of conditions, the meaning of arising is unattainable. The nature of non-origination does not arise, it is far from the faults of external paths. It only speaks of the hooks and chains of conditions, which ordinary fools cannot understand. If, apart from the hooks and chains of conditions, there is a separate nature of arising, then there is no end.

因論　　破壞鉤鎖義　如燈顯眾像　　鉤鎖現若然　是則離鉤鎖　　別更有諸性

諸俗數。即生死俗假因緣。謂凡夫從本以來。惟逐妄緣流轉生死。如鉤鎖連環之不可斷。若能了達妄緣生即無生故。云生義不可得也。言生無性不起等。謂了生無生性執不起。則離外道邪見。但我說因緣鉤鎖之義。令了生即無生。凡愚所不能了。若離能生因緣之外。別有所生法者。則我說無因之論。而反自破鉤鎖之義。如燈顯眾像等者。佛謂我說鉤鎖之義。正欲令人了達生則無生。否則離此生法之外別求無生。如眾物由燈而顯。非即物是明。故云鉤鎖現若然。謂鉤鎖之現若是。則因緣之外別有諸法也。

無性無有生　　如虛空自性　若離於鉤鎖　　慧無所分別　復有餘無生　　賢聖所得法　彼生無生者　　是則無生忍

了達因緣生法性相叵得。是為無生。則其體性如虛空無礙。若離緣生別求無生。是智慧無觀察之用。故曰慧無所分別也。余無生者。指上賢聖所得。由了生即無生。是為無生法忍。

若使諸世間　　觀察鉤鎖者　一切離鉤鎖　　從是得三昧　癡愛諸業等　　是則內鉤鎖　鉆燧泥團輪　　種子等名外　若使有他性　　而從因緣生　彼非鉤鎖義　　是則不成就　若生無自性　　彼為

【現代漢語翻譯】現代漢語譯本

因論：破壞鉤鎖義

如燈顯眾像，鉤鎖現若然，是則離鉤鎖，別更有諸性。

諸俗數，即生死俗假因緣。謂凡夫從本以來，惟逐妄緣流轉生死，如鉤鎖連環之不可斷。若能了達妄緣生即無生故，云生義不可得也。言生無性不起等，謂了生無生性執不起，則離外道邪見。但我說因緣鉤鎖之義，令了生即無生，凡愚所不能了。若離能生因緣之外，別有所生法者，則我說無因之論，而反自破鉤鎖之義。如燈顯眾像等者，佛謂我說鉤鎖之義，正欲令人了達生則無生。否則離此生法之外別求無生，如眾物由燈而顯，非即物是明，故云鉤鎖現若然。謂鉤鎖之現若是，則因緣之外別有諸法也。

無性無有生，如虛空自性，若離於鉤鎖，慧無所分別，復有餘無生，賢聖所得法，彼生無生者，是則無生忍。

了達因緣生法性相叵得，是為無生。則其體性如虛空無礙。若離緣生別求無生，是智慧無觀察之用，故曰慧無所分別也。余無生者，指上賢聖所得。由了生即無生，是為無生法忍。

若使諸世間，觀察鉤鎖者，一切離鉤鎖，從是得三昧（Samadhi，禪定），癡愛諸業等，是則內鉤鎖，鉆燧泥團輪，種子等名外，若使有他性，而從因緣生，彼非鉤鎖義，是則不成就，若生無自性，彼為

【English Translation】 English version

Reasoning on Causes: The Meaning of Destroying the Hook and Chain

As a lamp reveals all forms, so the hook and chain appear to do; thus, apart from the hook and chain, there would be other natures.

'All mundane numbers' refers to the mundane, conventional causes and conditions of birth and death. It means that ordinary people, from the beginning, only follow deluded conditions, revolving in birth and death, like a hook and chain that cannot be broken. If one can understand that the arising of deluded conditions is itself non-arising, then the meaning of 'arising' is unattainable. 'Saying arising is without nature, not arising,' etc., means that understanding arising as non-arising and not clinging to the nature of arising, one is then free from the heretical views of external paths. But I speak of the meaning of the hook and chain of causes and conditions to make people understand that arising is itself non-arising, which ordinary fools cannot understand. If, apart from the causes and conditions that produce arising, there were another dharma that arises, then I would be speaking of a doctrine of no cause, and would contradict and destroy the meaning of the hook and chain. 'As a lamp reveals all forms,' etc., the Buddha said, 'I speak of the meaning of the hook and chain precisely to make people understand that arising is itself non-arising. Otherwise, seeking non-arising apart from this dharma of arising is like various objects being revealed by a lamp, but the lamp is not the objects themselves.' Therefore, it is said, 'The appearance of the hook and chain is thus.' If the appearance of the hook and chain is thus, then there would be other dharmas apart from causes and conditions.

Without nature, there is no arising, like the nature of empty space; if apart from the hook and chain, wisdom has no discrimination; there is also another non-arising, the dharma attained by the wise and holy; that arising which is non-arising is then the forbearance of non-arising.

Understanding that the nature and characteristics of dharmas arising from causes and conditions are unattainable is called non-arising. Then its essence is like empty space, without obstruction. If one seeks non-arising apart from conditioned arising, it is because wisdom has no function of observation. Therefore, it is said, 'Wisdom has no discrimination.' The other non-arising refers to what is attained by the wise and holy. Because one understands that arising is itself non-arising, this is the forbearance of the dharma of non-arising.

If all beings in the world observe the hook and chain, all are liberated from the hook and chain, and from this, they attain Samadhi (Samadhi, meditative absorption); delusion, love, and all karmas are the inner hook and chain; the fire drill, mud ball, wheel, seeds, etc., are called external; if there were another nature that arises from causes and conditions, that is not the meaning of the hook and chain, and it is not accomplished; if arising has no self-nature, then it is

誰鉤鎖　展轉相生故　　當知因緣義

此言世間眾生若能進修觀察因緣所生之法。當體即空乃得無生三昧離於鉤鎖。然所觀因緣有內有外。內則無明等十二因緣。外則鉆燧泥輪等事。鉆燧得火泥團成瓶種子生芽。此三者名外因緣。此外因緣以喻于內。乃顯離因緣外別無生法。若謂別有法從他緣而生。是非善觀因緣之義。則不能成就無生法忍。若達生即無生。即縛成脫故。云彼為誰鉤鎖。否則流轉生死。是因緣義。

堅濕暖動法　　凡愚生妄想　離數無異法　　是則說無性

此四句。是言外道妄計四大之性不壞以為不生不滅。離數等者。謂離因緣而說無生法也。

如醫療眾病　　無有若千論　以病差別故　　為設種種治　我為彼眾生　　破壞諸煩惱　知其根優劣　　為彼說度門　非煩惱根異　　而有種種法　唯說一乘法　　是則為大乘

此喻如來立教之意。若論出世本意。惟說一乘以度群生。如大醫王但以阿伽陀藥遍治眾病故。云無有若千論。然機器不齊未免曲垂方便。為說三乘漸次調伏。如隨病差別設種種藥。然非根異而法有殊。權機若熟咸歸一實。所謂十方佛土中唯有一乘法也。

爾時大慧菩薩摩訶薩復白佛言。世尊。一切外道皆起無常妄想。世尊亦說一切行無常

【現代漢語翻譯】現代漢語譯本誰來鉤鎖眾生，使他們輾轉相生？應當明白這就是因緣的意義。

這段話是說，世間的眾生如果能夠深入修習，觀察因緣所生的法，當下體悟到空性，就能證得無生三昧，脫離鉤鎖的束縛。然而，所觀察的因緣有內在的，也有外在的。內在的如無明（Avidyā）等十二因緣，外在的如鉆木取火、泥土製輪等事。鉆木可以生火，泥團可以做成瓶子，種子可以生出新芽。這三種稱為外因緣。用外因緣來比喻內因緣，是爲了顯示離開因緣之外，別無生法。如果認為有別的法是從其他因緣而生，這就是沒有好好觀察因緣的意義，也就不能成就無生法忍。如果通達生即是無生，那麼束縛也就成了解脫。所以說，是誰來鉤鎖呢？否則，就會流轉于生死之中，這就是因緣的意義。

堅、濕、暖、動這四大要素，凡夫愚人會產生虛妄的想像。離開因緣的推演就沒有不同的法，這就是在說諸法無自性。

這四句是說，外道妄自認為地、水、火、風四大要素的性質不會壞滅，所以是不生不滅的。『離數等者』，是指離開因緣而說無生法。

就像醫生治療各種疾病，不會有成千上萬種理論。因為疾病有差別，所以才設定各種不同的治療方法。我爲了那些眾生，摧毀他們的各種煩惱，瞭解他們根性的優劣，為他們宣說解脫之門。不是因為煩惱的根性不同，而有種種不同的法門，只是宣說一乘法（Ekayāna），這就是所謂的大乘（Mahāyāna）。

這個比喻說明了如來（Tathāgata）立教的用意。如果從出世的本意來說，只是宣說一乘法來度化眾生，就像偉大的醫王只是用阿伽陀藥（Agada）普遍治療各種疾病。所以說『無有若千論』。然而眾生的根器不齊，難免要權巧方便，為他們宣說三乘（Triyāna），讓他們漸次調伏。就像隨著疾病的差別而設定各種不同的藥物。但不是因為根性不同而法門有差別，權巧方便的機緣成熟時，都會歸於一實相。這就是所謂的十方佛土中唯有一乘法。

這時，大慧菩薩摩訶薩（Mahāmati Bodhisattva-mahāsattva）又對佛說：『世尊，一切外道都生起無常的虛妄想法，世尊也說一切行無常。』

【English Translation】 English version Who are the hooks and chains that cause beings to be born and reborn in transmigration? One should understand that this is the meaning of dependent origination (Pratītyasamutpāda).

This passage states that if sentient beings in the world can diligently cultivate and observe the Dharma (teachings) arising from dependent origination, they will immediately realize emptiness (Śūnyatā) and attain the Samadhi of Non-Origination, thus freeing themselves from the hooks and chains. However, the dependent origination that is observed can be internal or external. Internal dependent origination includes the twelve links of dependent origination, such as ignorance (Avidyā). External dependent origination includes things like drilling wood to make fire or making wheels from clay. Fire can be produced by drilling wood, a lump of clay can be made into a bottle, and a seed can sprout. These three are called external dependent origination. Using external dependent origination as a metaphor for internal dependent origination reveals that there is no Dharma of origination apart from dependent origination. If one believes that there is a separate Dharma that arises from other conditions, then one has not properly observed the meaning of dependent origination and will not be able to achieve the forbearance of the unoriginated Dharma. If one understands that origination is non-origination, then bondage becomes liberation. Therefore, it is asked, who are the hooks and chains? Otherwise, one will transmigrate in birth and death, which is the meaning of dependent origination.

The four elements of solidity, moisture, warmth, and motion cause ordinary, foolish people to generate false imaginations. Apart from the enumeration of dependent origination, there is no different Dharma. This is to say that all Dharmas have no self-nature (Anatta).

These four lines state that externalists falsely believe that the nature of the four great elements—earth, water, fire, and wind—will not decay, so they are neither born nor die. 'Apart from enumeration' refers to speaking of the Dharma of non-origination apart from dependent origination.

Just as a doctor treats various illnesses, there are not thousands of theories. Because illnesses are different, various treatments are prescribed. I, for the sake of those sentient beings, destroy their various afflictions (Kleshas), understand the superiority or inferiority of their roots, and teach them the gate of liberation. It is not because the roots of afflictions are different that there are various different Dharmas; I only teach the One Vehicle (Ekayāna), which is called the Great Vehicle (Mahāyāna).

This metaphor illustrates the intention of the Tathāgata in establishing the teachings. If we speak of the original intention of transcending the world, it is only to teach the One Vehicle to liberate sentient beings, just as the great physician-king uses the Agada medicine to universally treat all diseases. Therefore, it is said, 'There are not thousands of theories.' However, the capacities of sentient beings are not uniform, so it is necessary to use skillful means to gradually subdue them by teaching the Three Vehicles (Triyāna). It is like prescribing various different medicines according to the differences in illnesses. But it is not because the roots are different that the Dharmas are different. When the opportunity for skillful means matures, all will return to the one reality. This is what is meant by the statement that there is only the One Vehicle in the Buddha-lands of the ten directions.

At that time, Mahāmati Bodhisattva-mahāsattva again said to the Buddha: 'World Honored One, all externalists generate the false thought of impermanence (Anitya). The World Honored One also says that all conditioned things are impermanent.'

是生滅法。此義云何為邪為正。為有幾種無常　常與無常之名無異外道。不以義定邪正曷分。上明不生不滅是真常之義。已破外計。未辯無常邪正之殊。所以再請決也。問辭可見。

佛告大慧。一切外道有七種無常。非我法也。何等為七。彼有說言。作已而舍。是名無常。有說形處壞。是名無常。有說即色。是無常。有說色轉變中間。是名無常。無間自之散壞。如乳酪等轉變中間不可見。無常毀壞一切性轉。有說性無常。有說性無性無常。有說一切法不生無常入一切法　七種無常皆是外計。先列次釋。列中唯色轉變無常。消涉釋義。色言四大造色。轉變謂生住異滅。無間自之散壞等者。謂相續不斷能令變異自然歸滅也。如乳酪之轉變。雖不可見。然在法中自然變壞一切法也。余皆下文具釋。釋中或兼破計。或但釋義仍不次第不出色性也。

大慧。性無性無常者。謂四大及所造自相壞。四大自性不可得不生　性無性者。謂四大之性皆無自性。能造及所造相皆歸變壞。故曰無常。四大自性下。是破彼計。意謂大種自性本來不生。不生尚無。何生可滅言無常耶。

彼不生無常者。非常無常。一切法有無不生。分析乃至微塵不可見。是不生義。非生是名不生無常相。若不覺此者。墮一切外道生無常義　先出

【現代漢語翻譯】現代漢語譯本：是生滅法。這其中的含義，是邪還是正？有幾種無常？『常』與『無常』這兩個名稱，外道也使用。如果不以義理來判定，如何區分邪正呢？前面已經說明了不生不滅是真常的含義，破斥了外道的觀點，但還沒有辨別無常的邪正之分，所以再次請教。

佛告訴大慧（Mahamati）：『一切外道有七種無常的說法，這不是我的佛法。是哪七種呢？他們有人說，造作之後就捨棄，這叫做無常；有人說形體處所壞滅，這叫做無常；有人說色（rupa）就是無常；有人說色轉變的中間過程，這叫做無常，（指）沒有間隔，自然而然地散壞，就像乳酪等轉變的中間過程不可見，無常毀壞一切自性轉變；有人說自性（svabhava）是無常；有人說自性無自性是無常；有人說一切法不生，無常進入一切法。』這七種無常都是外道的說法。先列舉，再解釋。列舉中只有『色轉變無常』涉及解釋。『色』指四大（mahabhuta）所造的色法。『轉變』指生、住、異、滅。『沒有間隔，自然而然地散壞』等，是指相續不斷，能夠導致變異，自然歸於滅亡。就像乳酪的轉變，雖然不可見，但在法中自然變壞一切法。其餘的都在下文詳細解釋。解釋中或者兼帶破斥外道的觀點，或者只是解釋含義，仍然不按次第，也不超出色和自性。

大慧（Mahamati），『自性無自性無常』是指四大（mahabhuta）及所造的色法，各自的體相壞滅。四大（mahabhuta）的自性不可得，本來不生。『自性無自性』是指四大（mahabhuta）的自性都沒有自性，能造作的和所造作的體相都歸於變壞，所以說是無常。『四大（mahabhuta）自性下』，是破斥他們的觀點。意思是說，四大（mahabhuta）的自性本來就不生，不生尚且沒有，哪裡來的生滅，又怎麼能說無常呢？

他們所說的『不生無常』，是非常無常。一切法有或無都不生。分析乃至微塵都不可見，這就是不生的含義。非生就是不生無常的體相。如果不覺悟這一點，就會墮入一切外道所說的生無常的含義。

【English Translation】 English version: It is the law of arising and ceasing. What does this mean, is it heretical or correct? How many kinds of impermanence are there? The names 'permanence' and 'impermanence' are also used by non-Buddhists. If one does not determine what is heretical and correct by meaning, how can they be distinguished? Above, it has been explained that non-arising and non-ceasing is the meaning of true permanence, refuting the views of non-Buddhists, but the difference between heretical and correct impermanence has not yet been distinguished, so I ask again for a decision.

The Buddha told Mahamati, 'All non-Buddhists have seven kinds of impermanence, which are not my Dharma. What are the seven? Some say that after creating, one abandons it, this is called impermanence; some say that the form and location are destroyed, this is called impermanence; some say that form (rupa) is impermanence; some say that the intermediate process of the transformation of form (rupa) is impermanence, (referring to) without interval, naturally scattering and decaying, like the intermediate process of the transformation of milk and cheese is invisible, impermanence destroys all transformations of nature; some say that nature (svabhava) is impermanence; some say that nature without nature is impermanence; some say that all dharmas do not arise, impermanence enters all dharmas.' These seven kinds of impermanence are all non-Buddhist views. First list them, then explain them. Only 'the impermanence of the transformation of form' involves explanation in the listing. 'Form' refers to the form created by the four great elements (mahabhuta). 'Transformation' refers to arising, abiding, changing, and ceasing. 'Without interval, naturally scattering and decaying' etc., refers to the continuous succession that can lead to change, naturally returning to extinction. Like the transformation of milk and cheese, although invisible, it naturally transforms and destroys all dharmas within the Dharma. The rest are explained in detail below. The explanation either includes refuting non-Buddhist views, or simply explains the meaning, still not in order, and does not go beyond form and nature.

Mahamati, 'nature without nature impermanence' refers to the four great elements (mahabhuta) and the created form, each of their own characteristics decaying. The nature of the four great elements (mahabhuta) is unattainable, originally not arising. 'Nature without nature' refers to the fact that the nature of the four great elements (mahabhuta) has no nature, and the creating and created forms all return to decay, so it is said to be impermanent. 'Below the nature of the four great elements (mahabhuta)' is to refute their views. The meaning is that the nature of the four great elements (mahabhuta) originally does not arise, and if there is no non-arising, where does arising and ceasing come from, and how can it be said to be impermanent?

What they call 'non-arising impermanence' is very impermanent. All dharmas, whether existent or non-existent, do not arise. Analyzing even to the point of invisible dust, this is the meaning of non-arising. Non-arising is the characteristic of non-arising impermanence. If one does not realize this, one will fall into the meaning of arising impermanence as spoken by all non-Buddhists.

正義而後斥非。言非常等者。佛謂常與無常一切有無。諸相對法體本不生。乃至分析至於微塵亦無所見。以是義故說名無生。此為如來所說不生無常之相。若不了此義則墮外道所計生無常義。以外道不達無生之旨。雖說無生實為有生。故斥云生無常也。

大慧。性無常者。是自心妄想。非常無常性。所以者何。謂無常自性不壞。大慧。此是一切性無性無常事。除無常無有能令一切法性無性者。如杖瓦石破壞諸物　言自心妄想等者。謂彼于非常非無常中。自生分別以為無常。能壞諸法而自性不壞。此即是前性無性無常之事。意謂事可壞而性不可壞。世間諸法有壞者。因無常故。無常遍於諸法之中。如杖瓦石能破壞諸物而自體不壞也。

現見各各不異。是性無常事。非作所作有差別。此是無常此是事。作所作無異者。一切性常無因性。大慧。一切性無性有因。非凡愚所知　此破外計。佛謂現前所見諸法。與無常無異。安有性與事不同耶。故云非作所作有差別故。知無常即事。事即無常。此能所不異應是常義。無因性者。入楞伽云。不見有因。言無常無破壞諸法之因。一切性下。佛言諸法滅壞實亦有因。但此意微隱。非凡愚之所能了。

非因不相似事生。若生者。一切性悉皆無常。是不相似事。作所作無

【現代漢語翻譯】現代漢語譯本：匡正義理之後駁斥錯誤的觀點。這裡所說的『非常』等，佛陀指的是常與無常、一切有與無等相對的法，其本體本來就不生。乃至分析到微塵的程度，也無法見到其生。因為這個緣故，所以說名為『無生』。這是如來所說的『不生無常』之相。如果不能瞭解這個道理，就會墮入外道所計的『生無常』的意義中。因為外道不通達『無生』的宗旨，雖然說『無生』，實際上還是認為是有生，所以駁斥他們說是『生無常』。

大慧（Mahamati，菩薩名）。所謂的『性無常』，是自心的虛妄分別。『非常』不是『無常』的自性。為什麼呢？因為『無常』的自性不會壞滅。大慧，這就是一切『性無性無常』的事。除了『無常』之外，沒有其他能夠使一切法的『性』變為『無性』。就像用棍子、瓦片、石頭破壞各種物體一樣。這裡所說的『自心妄想』等，指的是他們對於『非常』和『非無常』，自己產生分別，認為是『無常』，能夠破壞各種法，但是『自性』卻不會壞滅。這就是前面所說的『性無性無常』的事。意思是說，事可以壞滅，但是性不可壞滅。世間的各種法之所以會壞滅，是因為『無常』的緣故。『無常』普遍存在於各種法之中，就像棍子、瓦片、石頭能夠破壞各種物體，但是它們自身的本體卻不會壞滅一樣。

現前所見到的各種法，與『無常』沒有差別。怎麼會有『性』與『事』不同呢？所以說『非作所作有差別』。因此，知道『無常』就是『事』，『事』就是『無常』。這能所不異，應該是『常』的意義。『無因性』，在《入楞伽經》（Lankavatara Sutra）中說：『不見有因』，意思是說，『無常』沒有破壞各種法的因。『一切性下』，佛說各種法滅壞，實際上也是有因的，但是這個道理非常微隱，不是凡夫愚人所能夠了解的。

不是因為不相似的事而產生。如果是因為不相似的事而產生，那麼一切的『性』都應該是『無常』。是不相似的事，作所作沒有...

【English Translation】 English version: Correcting righteousness and then refuting the wrong. The so-called 'non-eternal' and so on, the Buddha refers to the relative dharmas such as eternal and impermanent, all existence and non-existence, whose essence is originally unborn. Even analyzing to the extent of dust, one cannot see its birth. Because of this meaning, it is called 'unborn'. This is the aspect of 'unborn impermanence' spoken by the Tathagata (title of the Buddha). If one does not understand this meaning, one will fall into the meaning of 'birth impermanence' calculated by the heretics. Because the heretics do not understand the purpose of 'unborn', although they say 'unborn', they actually think it is born, so they refute them as 'birth impermanence'.

Mahamati (name of a Bodhisattva), 'nature impermanence' is the false discrimination of one's own mind. 'Non-eternal' is not the nature of 'impermanence'. Why? Because the nature of 'impermanence' will not be destroyed. Mahamati, this is the matter of all 'nature non-nature impermanence'. Except for 'impermanence', there is nothing else that can make the 'nature' of all dharmas become 'non-nature'. Just like using sticks, tiles, and stones to destroy various objects. The so-called 'self-mind delusion' and so on, refers to their own discrimination between 'non-eternal' and 'non-impermanent', thinking it is 'impermanent', which can destroy various dharmas, but the 'nature' itself will not be destroyed. This is the matter of 'nature non-nature impermanence' mentioned earlier. It means that things can be destroyed, but nature cannot be destroyed. The reason why various dharmas in the world are destroyed is because of 'impermanence'. 'Impermanence' is pervasive in all dharmas, just like sticks, tiles, and stones can destroy various objects, but their own essence will not be destroyed.

The various dharmas seen in front of us are no different from 'impermanence'. How can there be a difference between 'nature' and 'matter'? Therefore, it is said that 'there is no difference between the maker and the made'. Therefore, knowing that 'impermanence' is 'matter', and 'matter' is 'impermanence'. This non-duality of the subject and object should be the meaning of 'eternal'. 'Causelessness', in the Lankavatara Sutra (name of a Buddhist scripture) it says: 'Not seeing a cause', meaning that 'impermanence' has no cause for destroying various dharmas. 'All nature below', the Buddha said that the destruction of various dharmas actually has a cause, but this principle is very subtle and cannot be understood by ordinary fools.

It is not produced because of dissimilar things. If it is produced because of dissimilar things, then all 'nature' should be 'impermanent'. It is a dissimilar thing, the maker and the made have no...

有別異。而悉見有異。若性無常者。墮作因性相。若墮者。一切性不究竟。一切性作因相墮者。自無常應無常。無常無常故。一切性不無常應是常　非因不相似事生等者。謂無常若非有因。則無差別事生。若其生矣。一切法則與之偕生悉皆無常。豈非差別事。以驗無常之有因必矣。如彼所計。則此法彼法能作所作應無差別。而現見差別之異。云何妄計無因生差別法耶。若性無常等者。凡言性必究竟無作。無作則常。既云無常。則墮于有作諸法。非究竟義。以是為因。則墮作因性相。失本性義。言自無常應無常者。謂能作之性若是無常。應同所作之法皆是無常。自性既是無常。則所作無常之法反應是常。一切性即一切法也。

若無常入一切性者。應墮三世。彼過去色與壞俱。未來不生色不生故。現在色與壞相俱。色者四大積集差別。四大及造色自性不壞。離異不異故。一切外道一切四大不壞。一切三有四大及造色。在所知有生滅。離四大造色。一切外道。於何所思惟性無常。四大不生自性相不壞故　若無常性遍諸法中。乃屬三世變遷。過去色已壞。未來色未生。現在色俱壞。色即四大差別之色。能造四大及所造色。其性不壞離異不異。此一切外道。謂四大體性不壞如此。一切三有下。入楞伽云。三有之中。能造所

【現代漢語翻譯】現代漢語譯本有別異。而悉見有異：如果事物本性是無常的，就會落入造作因緣的範疇。如果落入造作因緣，那麼一切事物的本性就不能達到究竟。如果一切事物的本性都落入造作因緣的範疇，那麼自身（的本性）如果是無常的，就應該也是無常的。因為無常的本性是無常的，所以一切事物的本性不應該是無常的，而應該是常。非因不相似事生等者：如果無常不是由因產生的，那麼就不會有差別的事物產生。如果產生了，那麼一切法則都會與之同時產生，並且全部都是無常的。這難道不是差別的事物嗎？由此可以驗證無常一定是有原因的。如果按照他們所說，那麼這個法和那個法，能作和所作之間應該沒有差別。但是現在明明看到有差別，為什麼還要妄加推測說無因可以產生差別法呢？若性無常等者：凡是說到『性』，必定是究竟而沒有造作的。沒有造作就是常。既然說是無常，那就落入了有造作的諸法，不是究竟的意義。因為這個原因，就落入了造作因緣的範疇，失去了本性的意義。言自無常應無常者：能造作的本性如果是無常的，就應該和所造作的法一樣都是無常的。自身（的本性）既然是無常的，那麼所造作的無常之法反而應該是常。一切性，就是一切法。若無常入一切性者：如果無常進入一切事物的本性，就應該落入三世（過去、現在、未來）的範疇。過去的色已經和壞滅同時存在了，未來的色因為沒有產生所以不會存在，現在的色和壞滅的現象同時存在。色，就是四大（地、水、火、風）積聚而成的差別。能造作的四大和所造作的色，它們的自性不會壞滅，因為它們既不是分離的，也不是不分離的。一切外道都認為四大（的體性）不會壞滅。一切三有（欲有、色有、無色有）中，四大和所造作的色，在所知的事物中會有生滅。離開四大和所造作的色，一切外道又在哪裡思惟事物的本性是無常的呢？四大不生，自性之相不壞滅。若無常性遍諸法中：如果無常的本性遍及一切法中，那就屬於三世的變遷。過去的色已經壞滅，未來的色尚未產生，現在的色與壞滅的現象同時存在。色，就是由四大積聚而成的差別之相。能造作的四大和所造作的色，它們的本性不會壞滅，因為它們既不是分離的，也不是不分離的。一切外道都認為四大的體性不會壞滅。一切三有（Samsara）下，入楞伽經（Lankavatara Sutra）云，三有之中，能造所

【English Translation】 English version There are differences. And all see differences: If the nature of things is impermanent, it will fall into the category of causal conditions. If it falls into causal conditions, then the nature of all things cannot reach ultimate completion. If the nature of all things falls into the category of causal conditions, then if its own (nature) is impermanent, it should also be impermanent. Because the nature of impermanence is impermanent, the nature of all things should not be impermanent, but should be permanent. 'If not caused, dissimilar things arise, etc.': If impermanence is not produced by a cause, then there will be no different things produced. If they are produced, then all laws will arise simultaneously with it, and all will be impermanent. Is this not a different thing? From this, it can be verified that impermanence must have a cause. If according to what they say, then this dharma and that dharma, the able to act and the acted upon, should have no difference. But now it is clearly seen that there are differences, why do you still speculate that no cause can produce different dharmas? 'If the nature is impermanent, etc.': Whenever 'nature' is mentioned, it must be ultimate and without creation. Without creation is permanent. Since it is said to be impermanent, then it falls into the dharmas of creation, not the meaning of ultimate completion. Because of this reason, it falls into the category of causal conditions, losing the meaning of original nature. 'The self is impermanent, should be impermanent': If the nature of being able to create is impermanent, it should be the same as the dharma that is created, all are impermanent. Since its own (nature) is impermanent, then the impermanent dharma that is created should instead be permanent. All nature is all dharma. If impermanence enters all natures: If impermanence enters the nature of all things, it should fall into the category of the three times (past, present, future). The past form has already existed simultaneously with destruction, the future form will not exist because it has not been produced, and the present form exists simultaneously with the phenomenon of destruction. Form is the difference formed by the accumulation of the four great elements (earth, water, fire, wind). The four great elements that can create and the form that is created, their nature will not be destroyed, because they are neither separate nor not separate. All heretics believe that the nature of the four great elements will not be destroyed. In all three realms of existence (desire realm, form realm, formless realm), the four great elements and the form that is created, in the things that are known, there will be birth and death. Apart from the four great elements and the form that is created, where do all heretics contemplate that the nature of things is impermanent? The four great elements are not born, and the characteristics of their nature are not destroyed. If the nature of impermanence pervades all dharmas: If the nature of impermanence pervades all dharmas, then it belongs to the changes of the three times. The past form has already been destroyed, the future form has not yet been produced, and the present form exists simultaneously with the phenomenon of destruction. Form is the difference in appearance formed by the accumulation of the four great elements. The four great elements that can create and the form that is created, their nature will not be destroyed, because they are neither separate nor not separate. All heretics believe that the nature of the four great elements will not be destroyed. In all three existences (Samsara), according to the Lankavatara Sutra, in the three existences, the able to create and the

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。此如來結斥外道之過。

離始造無常者非四大。復有異四大。各各異相。自相故非差別可得。彼無差別。斯等不更造二方便不作當知是無常　入楞伽云。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。當知是非始造無常。二方便謂同異更造之方便也。

彼形處壞無常者。謂四大及造色不壞至竟不壞。大慧。竟者分析乃至微塵觀察壞四大及造色形處異見長短不可得。非四大。四大不壞形處壞現。墮在數論　形處即形狀。乃四大造色不壞者。外道計此能造所造至竟不壞。至竟猶極也。盡也。謂分析造色至於微塵猶不可壞。但觀察滅壞形狀長短等見。不壞能造所造色體。此乃俗數言語。故云墮在數論也。

色即無常者。謂色即是無常。彼則形處無常非四大。若四大無常者。非俗數言說。世俗言說非性者。則墮世論。見一切性但有言說不見自相生　色即無常。謂此即是形處無常。非四大。謂非四大種性。若是大種亦無常者。于俗數言說有違有墮。違則非俗墮則乖真。進退俱失皆非正論。又言世俗言說非性者。是結前過。世論即彼外道盧伽耶見。以彼妄見諸法。但有言說無自性相也。

轉變無常者。

【現代漢語翻譯】現代漢語譯本：『造作之物莫不都是生、住、滅的相狀，難道還有另外一種無常的性質，能夠產生萬物而不消滅嗎？』這是如來總結並駁斥外道的過失。『離開初始造作而說無常的，不是四大（地、水、火、風），而是有異於四大的東西。』各自具有不同的相狀，因為各自的自相，所以無法區分差別。因為它們沒有差別，所以這些人不再造作兩種方便，不作，應當知道這是無常。入楞伽經說：『初始造作即捨棄無常的，不是大種互相造作，因為各自不同的緣故，不是自相造作，因為沒有差異的緣故，也不是共同造作，因為乖離的緣故。』應當知道這不是初始造作的無常。兩種方便指的是相同和相異的更相造作的方便。『他們認為形體和處所的壞滅是無常的，』指的是四大以及所造的色法不壞，直到最終也不壞。大慧（Mahamati），『最終』指的是分析乃至微塵，觀察壞滅的四大以及所造色法的形體處所，所見到的長短等是不同的。不是四大，四大不壞，只是形體處所壞滅顯現，這是墮入了數論（Samkhya）。形處即形狀。乃四大造色不壞者，外道認為這能造和所造的，直到最終都不壞。『至竟』猶如『極』也，『盡』也。指的是分析造色乃至微塵仍然不可壞滅，只是觀察滅壞形狀長短等現象，不壞能造和所造的色法本體。這乃是世俗的數論言語，所以說墮入了數論。『色法即是無常的，』指的是色法就是無常的，他們認為形體處所是無常的，而不是四大。如果四大也是無常的，那麼就與世俗的數論言說相違背，有墮落。違背就不是世俗，墮落就違背真理。進退兩難，都不是正確的論述。又說『世俗的言說不是自性』，這是總結前面的過失。世論即彼外道盧伽耶（Lokāyata）的見解，因為他們虛妄地認為諸法只有言說而沒有自性之相。『轉變是無常的，』

【English Translation】 English version: 'All created things are subject to arising, abiding, and ceasing. Is there another nature of impermanence that can produce things without perishing?' This is the Tathagata's (如來) (Thus Come One) summary and refutation of the heretics' faults. 'Those who speak of impermanence apart from initial creation say that it is not the four great elements (四大) (earth, water, fire, and wind), but something different from the four great elements.' Each has different characteristics, and because of their respective self-natures, differences cannot be distinguished. Because they have no differences, these people no longer create two expedients, do not act, and should know that this is impermanence. The Lankavatara Sutra (入楞伽經) says: 'Initial creation is to abandon impermanence. It is not the great elements mutually creating the great elements, because they are different from each other, not self-creating because there is no difference, and not co-creating because of separation.' It should be known that this is not the impermanence of initial creation. The two expedients refer to the expedients of the same and different mutual creations. 'They believe that the destruction of form and place is impermanent,' referring to the fact that the four great elements and the created form do not decay, and will not decay until the end. Mahamati (大慧), 'the end' refers to analyzing even to dust, observing the destruction of the four great elements and the created form, and the lengths seen are different. It is not the four great elements, the four great elements do not decay, only the form and place decay and appear, this is falling into Samkhya (數論). Form and place are shapes. The four great elements and created form do not decay, the heretics believe that what can be created and what is created will not decay until the end. 'To the end' is like 'extreme', 'exhaustion'. It refers to analyzing the created form even to dust and still not being able to destroy it, only observing the phenomena of destroying shapes, lengths, etc., without destroying the essence of the created and created form. This is a secular Samkhya language, so it is said to fall into Samkhya. 'Form is impermanent,' referring to the fact that form is impermanent, they believe that form and place are impermanent, not the four great elements. If the four great elements are also impermanent, then it contradicts and falls into the secular Samkhya language. Contradiction is not secular, and falling is contrary to truth. It is difficult to advance or retreat, and neither is a correct argument. Also, saying 'secular speech is not self-nature' is a summary of the previous faults. The secular theory is the view of the heretic Lokāyata (盧伽耶), because they falsely believe that all dharmas only have speech and no self-nature. 'Transformation is impermanent,'

謂色異性現。非四大。如金作莊嚴具轉變現。非金性壞。但莊嚴具處所壞。如是余性轉變等亦如是　色異性現者。色即四大所造之色。謂色體變異故。無常性現。以現處為壞。非四大種壞。如金作具。具有變壞而金性不改。言無常事壞性不壞。亦如是也。

如是等種種外道無常見妄想。火燒四大時自相不燒。各各自相相壞者。四大造色應斷　此總結斥外道七種無常。凡彼諸見皆約四大為言。既非正見故云妄想。入楞伽云。彼作是說。火不能燒諸大自相。但各分散。若能燒者能造所造則皆斷滅。謂四大種不壞是常見。四大分散是斷見。彼種種妄計。不出此二見也。

大慧。我法起。非常非無常。所以者何。謂外性不決定。故唯說三有微心。不說種種相有生有滅。四大合會差別。四大及造色故。妄想二種事攝所攝。知二種妄想。離外性無性二種見　此如來的示正教。對外揀異。言我說諸法起。于非常非無常。而能常能無常。即全體豈用。外道昧此。墮于有無二見。如上所示。今對邪顯正故。曰非常非無常。所以下徴釋。以外法不決定有故。但說三界諸法唯心所現言微心者。現前剎那妄心。或謂微妙心者非也。既了諸法唯心。則心外無法。不同彼說諸相有生有滅。諸相者何。即四大合會差別之相。及四大能造所

【現代漢語翻譯】現代漢語譯本：所謂的『色異性現』，指的是色（rupa）的異變顯現，但並非四大（四大元素）的本性改變。就像用黃金製作的裝飾品，雖然形態轉變顯現，但黃金的本性並未損壞，只是裝飾品的形態發生了變化。同樣的，其他的性質轉變等情況也是如此。『色異性現』指的是由四大所造的色，意思是色的本體發生了變異，因此顯現出無常的性質。這是因為顯現的處所壞滅了，而不是四大種的本性壞滅。就像用黃金製作器具，器具可能會損壞，但黃金的本性不會改變。也就是說，無常的事物會壞滅，但本性不會壞滅，其他情況也是如此。像這樣，種種外道（非佛教的修行者）懷有無常的虛妄想法，認為火燃燒四大時，四大的自相不會被燒燬，只是各自的自相相互破壞。如果這樣，那麼四大所造的色就應該斷滅。這裡總結並駁斥了外道關於無常的七種觀點。他們所有的見解都是圍繞四大展開的，既然不是正確的見解，所以說是虛妄的想法。《入楞伽經》（Lankavatara Sutra）中說：『他們這樣說，火不能燒燬諸大的自相，只是各自離散。如果能燒燬，那麼能造和所造都會斷滅。』也就是說，認為四大種不壞是常見（永恒的見解），認為四大分散是斷見（斷滅的見解）。他們種種虛妄的計較，都離不開這兩種見解。大慧（Mahamati），我的佛法生起，既不是常，也不是無常。為什麼呢？因為外在的性質是不確定的。所以只說是三有（三界）是微心（微細的心識）所現，不說種種相有生有滅。四大的合會差別，以及四大和所造的色，都是妄想的兩種事，即能攝和所攝。了知這兩種妄想，就能遠離外在的性質和無性這兩種見解。』這是如來（Tathagata）開示正教，對外道加以揀別。說我說諸法生起，既不是常，也不是無常，而是能常能無常，即全體起用。外道不明白這個道理，所以墮入有和無兩種見解。就像上面所說的，現在爲了顯示正見，所以說既不是常，也不是無常。『所以』下面是解釋。因為外在的法是不確定存在的，所以只說三界諸法是唯心所現。說『微心』，指的是現前剎那的妄心。或者說是微妙的心，那就錯了。既然明白了諸法唯心，那麼心外就沒有法。不同於他們所說的諸相有生有滅。諸相是什麼呢？就是四大合會差別的相，以及四大能造所造的色。

【English Translation】 English version: The so-called 'appearance of different characteristics of rupa (form)', refers to the manifestation of changes in rupa, but it is not a change in the nature of the four great elements (Mahabhuta). It is like ornaments made of gold, although the form changes and manifests, the nature of gold is not damaged, only the form of the ornament changes. Similarly, other changes in nature are also like this. 'Appearance of different characteristics of rupa' refers to the rupa created by the four great elements, meaning that the substance of rupa has changed, thus manifesting the nature of impermanence. This is because the place of manifestation is destroyed, not the nature of the four great elements. It is like using gold to make utensils, the utensils may be damaged, but the nature of gold will not change. That is to say, impermanent things will be destroyed, but the nature will not be destroyed, and other situations are the same. Like this, various non-Buddhist practitioners (Tirthika) have the false idea of impermanence, believing that when fire burns the four great elements, the self-nature of the four great elements will not be burned, only their respective self-natures will destroy each other. If so, then the rupa created by the four great elements should be cut off. This summarizes and refutes the seven views of impermanence of non-Buddhists. All their views revolve around the four great elements. Since they are not correct views, they are called false ideas. The Lankavatara Sutra says: 'They say that fire cannot burn the self-nature of the great elements, but only disperse them. If it can burn them, then both the creator and the created will be destroyed.' That is to say, believing that the four great elements are not destroyed is a permanent view (sassataditthi), and believing that the four great elements are dispersed is a annihilationist view (ucchedaditthi). All their false calculations cannot be separated from these two views. Mahamati, my Dharma arises, it is neither permanent nor impermanent. Why? Because the external nature is uncertain. Therefore, it is only said that the three realms (Triloka) are manifested by the subtle mind (Vijnana), and it is not said that various phenomena have arising and ceasing. The differences in the combination of the four great elements, as well as the four great elements and the created rupa, are both two things of delusion, namely the grasper and the grasped. Knowing these two delusions, one can be free from the two views of external nature and non-nature.' This is the Tathagata's teaching of the correct doctrine, distinguishing it from non-Buddhists. Saying that I say that all dharmas arise, it is neither permanent nor impermanent, but can be permanent and impermanent, that is, the whole body functions. Non-Buddhists do not understand this principle, so they fall into the two views of existence and non-existence. As mentioned above, now in order to show the correct view, it is said that it is neither permanent nor impermanent. 'Why' below is the explanation. Because external dharmas are uncertain, it is only said that all dharmas in the three realms are manifested by mind only. Saying 'subtle mind' refers to the deluded mind of the present moment. Or saying it is a subtle mind is wrong. Since it is understood that all dharmas are mind only, then there is no dharma outside the mind. Different from what they say that various phenomena have arising and ceasing. What are the various phenomena? They are the phenomena of the differences in the combination of the four great elements, as well as the rupa that the four great elements can create.

造之色。蓋彼謂能造大種不壞。所造諸色有壞。佛說非常非無常則皆不生不滅也妄想二種事攝所攝者。入楞伽云。能取所取二種體性。一切皆從分別起。故能如實了知能取所取二種體性起于妄想。即知諸法唯心。離於有無二見。

覺自心現量妄想者。思想作行生。非不作行。離心性無性妄想。世間出世間。出世間上上一切法非常非無常。不覺自心現量。墮二邊惡見相續。一切外道不覺自妄想。此凡夫無有根本。謂世間出世間出世間上上。從說妄想生。非凡愚所覺　此示能覺不覺之相。覺即能覺之智。自心現量下。皆所覺之境。眾生無始昧於唯心非常非無常之體。起于妄想。今覺知妄想。由思想作行生。非不作行無非妄想。既了妄想。則離自心有無分別之見。離此見已。則世出世間出世間上上諸法。非常非無常之體。複本一如矣。其不覺者。墮于有無二邊惡見相續。此外道所以常在妄想不知自心現量。言凡夫無有根本者。謂不知諸法所起根本。但謂世出世間諸法。生於言說妄想。然此三種之法。所有言語分別境界。非諸凡愚之所能知見也。

爾時世尊欲重宣此義。而說偈言。

遠離於所造　　及與形處異　性與色無常　　外道愚妄想　諸性無有壞　　大大自性住　外道無常想　　沒在種種見　

【現代漢語翻譯】現代漢語譯本關於『造之色』（被創造的色法）的討論。外道認為，能創造『大種』（四大元素）的本體不會壞滅，而由其所創造的各種色法會有壞滅。佛陀說，諸法『非常非無常』，即非斷非常，因此不生不滅。這都是由妄想所攝持的兩種事物。『入楞伽經』中說：『能取』（能認知的主體）和『所取』（被認知的客體）這兩種體性，一切都從分別念產生。所以，如果能夠如實了知能取和所取這兩種體性都源於妄想，就能明白一切諸法唯是心識所現，從而遠離有見和無見這兩種極端。

『覺自心現量妄想』，指的是由思想、行為所產生的妄想，而不是沒有思想行為的妄想。離開心性，就沒有『無性』的妄想。世間法、出世間法，以及出世間上上法，都是『非常非無常』的。不能覺知自心現量的，就會墮入有見和無見這兩種極端的惡見中，並且持續不斷。一切外道都不能覺知自己的妄想。這些凡夫沒有根本的智慧，只是說世間、出世間以及出世間上上法，都是從言說妄想產生的，這不是凡夫愚人所能覺察的。

這裡揭示了能覺知和不能覺知的狀態。『覺』就是能覺知的智慧。『自心現量』以下，都是所覺知的境界。眾生從無始以來就迷惑于『唯心』和『非常非無常』的本體，從而產生妄想。現在覺知到妄想，是由思想行為所產生的，沒有不是妄想的。既然明白了妄想，就能遠離自心對於有和無的分別之見。離開了這種見解，那麼世間、出世間以及出世間上上諸法，『非常非無常』的本體，就恢復到原本的一如狀態了。那些不能覺知的人，就會墮入有見和無見這兩種極端的惡見中，並且持續不斷。這就是外道總是處於妄想之中，而不能覺知自心現量的原因。說凡夫沒有根本，是指他們不知道諸法所產生的根本，只是說世間、出世間諸法，都是從言說妄想產生的。然而這三種法的所有的言語分別境界，不是凡夫愚人所能知見的。

這時，世尊想要再次宣說這個道理，就說了以下偈頌：

遠離於所造，及與形處異；性與色無常，外道愚妄想。諸性無有壞，大大自性住；外道無常想，沒在種種見。

【English Translation】 English version Discussion on 'made of form' (造之色, zao zhi se, forms that are created). The heretics (外道, waidao) believe that the substance that can create the 'great elements' (大種, dazhong, the four great elements) will not be destroyed, but the various forms created by it will be destroyed. The Buddha said that all dharmas are 'neither permanent nor impermanent' (非常非無常, feichang feiwuchang), that is, neither permanent nor impermanent, so they are neither born nor destroyed. These are the two things held by delusion. The 'Laṅkāvatāra Sūtra' says: 'The nature of the 'able to grasp' (能取, nengqu, the subject that can cognize) and the 'grasped' (所取, suoqu, the object that is cognized) both arise from discrimination. Therefore, if one can truly understand that the nature of the able to grasp and the grasped both originate from delusion, one can understand that all dharmas are only manifestations of consciousness, thus staying away from the two extremes of existence and non-existence.

'Awareness of the mind's present moment delusion' refers to the delusion produced by thoughts and actions, not the delusion without thoughts and actions. Without the nature of mind, there is no 'non-nature' delusion. Worldly dharmas, supramundane dharmas, and the highest supramundane dharmas are all 'neither permanent nor impermanent'. Those who cannot be aware of the mind's present moment will fall into the two extreme evil views of existence and non-existence, and continue without end. All heretics cannot be aware of their own delusions. These ordinary people have no fundamental wisdom, but only say that worldly, supramundane, and the highest supramundane dharmas all arise from verbal delusion, which is not something that ordinary fools can perceive.

This reveals the state of being able to be aware and not being able to be aware. 'Awareness' is the wisdom that can be aware. Everything below 'mind's present moment' is the realm of what is being aware of. Sentient beings have been deluded by the substance of 'only mind' (唯心, weixin) and 'neither permanent nor impermanent' since beginningless time, thus producing delusions. Now being aware of delusion is produced by thoughts and actions, and there is nothing that is not delusion. Since one understands delusion, one can stay away from the discriminating views of existence and non-existence in one's own mind. Having left this view, then the substance of worldly, supramundane, and the highest supramundane dharmas, 'neither permanent nor impermanent', returns to its original oneness. Those who cannot be aware will fall into the two extreme evil views of existence and non-existence, and continue without end. This is why heretics are always in delusion and cannot be aware of the mind's present moment. Saying that ordinary people have no root means that they do not know the root from which all dharmas arise, but only say that worldly and supramundane dharmas all arise from verbal delusion. However, the verbal discriminating realms of these three kinds of dharmas are not something that ordinary fools can know and see.

At this time, the World Honored One, wanting to proclaim this meaning again, spoke the following verses:

Away from what is made, and different from form and place; Nature and form are impermanent, heretics foolishly deluded. All natures are indestructible, the great self-nature abides; Heretics think of impermanence, drowned in various views.

彼諸外道等　　無若生若滅　大大性自常　　何謂無常想　一切唯心量　　二種心流轉　攝受及所攝　　無有我我所　梵天為樹根　　枝條普周遍　如是我所說　　唯是彼心量

初四句總頌離諸見諸性無有壞等。頌上總破諸見。謂彼雖妄想無常。而四大自性不壞。故曰大大自性住。又曰。彼諸外道等者。重示諸外道。謂彼所計本無生滅之實。四大性常固自若也。何得定謂作無常想乎。復從要而示之。曰一切唯心量等。入楞伽云。能取及所取。一切唯是心。二種從心現。無有我我所。外道計自在天初造眾生為有情本。如樹木而生枝葉周遍一切。佛言我所說外道如是計著。皆是彼妄想心量也。

爾時大慧菩薩。復白佛言。世尊。唯愿為說一切菩薩聲聞緣覺滅正受次第相續。若善於滅正受次第相續相者。我及余菩薩。終不妄舍滅正受樂門。不墮一切聲聞緣覺外道愚癡　滅正受者。正受即三昧。謂滅盡定也。此定三乘同入而位次淺深不同。善知此已。于大滅定不捨。于凡小正受不墮。問辭可見。

佛告大慧諦聽諦聽。善思念之。當爲汝說。大慧白佛言。世尊。惟愿為說。佛告大慧。六地菩薩摩訶薩及聲聞緣覺入滅正受。第七地菩薩摩訶薩唸唸正受。離一切性自性相正受。非聲聞緣覺。諸聲聞緣覺

【現代漢語翻譯】彼等外道們，沒有所謂的生或滅。地、水、火、風四大自性恒常不變，為何要執著于無常的觀念呢？一切現象都只是心識的顯現，兩種心識（能取和所取）在流轉。只有攝取和被攝取的分別，並沒有真實的我以及我所擁有的。外道認為梵天（Brahmā，印度教的創造神）是樹根，枝條普遍地蔓延。而我所說的，這些都只是他們的心識妄想而已。

以上四句總括地說明了遠離各種見解，諸法自性沒有毀壞等等。總結了前面破斥各種見解的內容。他們雖然妄想諸法是無常的，但是地、水、火、風四大自性並沒有毀壞，所以說四大自性恒常存在。又說，那些外道們，再次強調了那些外道。他們所執著的本來就沒有真實的生滅，四大自性本來就是恒常不變的。怎麼能一定說要作無常的觀想呢？又從重要的方面來開示，說一切唯心量等等。《入楞伽經》中說：『能取和所取，一切都只是心識。兩種心識從心中顯現，沒有真實的我以及我所擁有的。』外道認為自在天（Īśvara，印度教的至上神）最初創造眾生，作為有情的根本，就像樹木生長出枝葉，周遍一切。佛說我所說的外道是這樣執著的，這些都是他們妄想的心識。

這時，大慧菩薩（Mahamati Bodhisattva）再次對佛說：『世尊，希望您能為我們講說一切菩薩、聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，獨自悟道者）進入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態）的正受次第相續。如果我以及其他菩薩能夠善於瞭解滅盡定的正受次第相續之相，那麼我們終究不會輕易捨棄滅盡定的快樂之門，也不會墮入一切聲聞、緣覺、外道的愚癡之中。』滅正受，正受就是三昧（Samadhi，禪定）。指的是滅盡定。這種禪定三乘（三種修行者）都可以進入，但是位次有深淺的不同。善於瞭解這些之後，就不會捨棄大滅定，也不會墮入凡夫和小乘的正受之中。問話的內容顯而易見。

佛告訴大慧：『仔細聽，仔細聽，好好地思考，我會為你解說。』大慧對佛說：『世尊，希望您為我解說。』佛告訴大慧：『六地菩薩摩訶薩（Mahāsattva，偉大的菩薩）以及聲聞、緣覺可以進入滅盡定。七地菩薩摩訶薩唸唸都在正受之中，遠離一切自性（Svabhāva，事物固有的不變的性質）和自性之相的正受，這不是聲聞、緣覺所能達到的。』諸聲聞、緣覺

【English Translation】 Those non-Buddhist practitioners do not acknowledge birth or death. The great elements of earth, water, fire, and wind are inherently constant; why cling to the notion of impermanence? All phenomena are merely manifestations of consciousness; two types of consciousness (the grasper and the grasped) are in flux. There is only the distinction between grasping and being grasped; there is no real 'I' or 'mine'. Non-Buddhists believe that Brahmā (the Hindu god of creation) is the root of a tree, with branches spreading everywhere. But what I say is that these are merely their mind's delusions.

The above four lines summarize the detachment from various views, stating that the nature of all dharmas is not destroyed, etc. It summarizes the previous refutation of various views. Although they falsely imagine that all dharmas are impermanent, the nature of the four great elements—earth, water, fire, and wind—is not destroyed. Therefore, it is said that the nature of the great elements remains constant. Furthermore, it is said, 'Those non-Buddhist practitioners,' re-emphasizing those non-Buddhists. What they cling to originally has no real birth or death; the nature of the four great elements is inherently constant and unchanging. How can one insist on contemplating impermanence? Again, from an important aspect, it is revealed, saying, 'All is merely mind,' etc. The Laṅkāvatāra Sūtra says: 'The grasper and the grasped, all are merely consciousness. Two kinds of consciousness manifest from the mind; there is no real 'I' or 'mine'.' Non-Buddhists believe that Īśvara (the Hindu supreme god) initially created beings as the root of sentient beings, like trees growing branches that pervade everything. The Buddha said that what I say about non-Buddhists clinging in this way is all their deluded mind's imagination.

At that time, Mahamati Bodhisattva again said to the Buddha: 'World Honored One, I wish that you would explain to us the sequential continuity of the correct reception of cessation (Nirodha-samāpatti, a profound state of meditative absorption) for all Bodhisattvas, Śrāvakas (hearers who attain enlightenment), and Pratyekabuddhas (solitary realizers). If I and other Bodhisattvas are skilled in understanding the characteristics of the sequential continuity of the correct reception of cessation, then we will never easily abandon the gate of bliss of cessation, nor will we fall into the foolishness of all Śrāvakas, Pratyekabuddhas, and non-Buddhists.' 'Correct reception of cessation' refers to Samadhi (meditative concentration). It refers to Nirodha-samāpatti. This samadhi can be entered by the three vehicles (three types of practitioners), but the levels are different in depth. Being skilled in understanding these, one will not abandon the great cessation and will not fall into the correct reception of ordinary people and the Small Vehicle. The content of the question is obvious.

The Buddha told Mahamati: 'Listen carefully, listen carefully, and contemplate well; I will explain it to you.' Mahamati said to the Buddha: 'World Honored One, I wish that you would explain it to me.' The Buddha told Mahamati: 'Bodhisattva Mahāsattvas (great beings) of the sixth ground, as well as Śrāvakas and Pratyekabuddhas, can enter cessation. Bodhisattva Mahāsattvas of the seventh ground are constantly in correct reception, a correct reception that is apart from all Svabhāva (inherent existence) and the characteristics of Svabhāva, which is not attainable by Śrāvakas and Pratyekabuddhas.' The Śrāvakas and Pratyekabuddhas

。墮有行覺攝所攝相滅正受。是故七地非念正受。得一切法無差別相。非分得種種相性。覺一切法善不善相正受。是故七地無善念正受。大慧。八地菩薩及聲聞緣覺心意意識妄想相滅　答中位相進否多途。皆約通教三乘共行十地而說。凡有四義。初以六地七地對明淺深。則六地是三乘同入滅盡定。此位最淺故。菩薩所得之定未異二乘也。七地菩薩唸唸正受等者。唸唸則出入無間。離一切性自性相正受。則不取攝所攝一切相。故不同二乘墮有行覺。有行覺者。有為行也。必滅諸相然後得定。是故七地為非念正受。謂非彼住念之正受也。又曰。得一切法無差別相者。乃覺一切法性相無有差別。非分得者。非彼二乘于其定中分得諸相性也。善不善者。謂菩薩至七地。尚不住于善。況不善念乎。是為無善念正受。二約七地八地以辯異相。即是意識妄想相有滅未滅高下不同。至八地三乘妄想悉滅。異乎七地也。

初地乃至七地菩薩摩訶薩。觀三界心意意識量。離我我所自妄想修。墮外性種種相。愚夫二種自心攝所攝。向無知不覺無始過惡虛偽習氣所熏　次明三乘從初地至七地觀三界諸法唯心意識。然雖同觀而妄想有滅不滅得失之異。離我我所等得也。墮外性種種相等失也。二種自心者。謂外道墮于有無妄計能取所取。一向

【現代漢語翻譯】現代漢語譯本：墮有行覺攝所攝相滅正受。因此，七地菩薩並非處於唸的正受狀態。他們證得一切法無差別之相，而非像二乘那樣分別證得種種相性。他們覺悟一切法善與不善之相的正受，因此，七地菩薩沒有善念的正受。大慧，八地菩薩以及聲聞、緣覺的心、意、意識的妄想之相已經滅盡。答：關於中間階段的進退問題，有多種說法，都是基於通教三乘共行的十地而說的。總共有四層含義。首先，用六地和七地對比說明淺深。六地是三乘共同進入滅盡定的階段，這個階段最淺，菩薩所得的定與二乘沒有區別。七地菩薩唸唸正受等，意味著唸唸之間出入無間，遠離一切性自性相的正受，因此不執取攝所攝的一切相，所以不同於二乘墮入有行覺。有行覺指的是有為之行，必須滅除諸相然後才能得定。因此，七地為非念正受，指的是並非停留在念上的正受。又說，證得一切法無差別相，指的是覺悟一切法性相沒有差別，而非像二乘那樣在定中分別證得諸相性。善不善，指的是菩薩到了七地，尚且不住于善，更何況不善之念呢？這就是無善念正受。第二，從七地和八地來辨別差異，也就是意識妄想相有滅未滅的高下不同。到了八地，三乘的妄想全部滅盡，不同於七地。初地乃至七地菩薩摩訶薩，觀察三界心、意、意識的量，遠離我、我所的自妄想而修習，卻墮入外性的種種相中。愚夫有兩種自心攝所攝，趨向于無知不覺的無始過惡虛偽習氣所薰染。接下來闡明三乘從初地到七地，觀察三界諸法唯心意識。然而，雖然同樣是觀察，但妄想有滅與不滅、得與失的差異。遠離我、我所等是得，墮入外性種種相等是失。兩種自心指的是外道墮入有無的妄計，執著能取所取，一向如此。

【English Translation】 English version: 'The extinction of the aspect of being included and including due to the consciousness of existence and activity leads to correct reception. Therefore, the seventh ground is not correct reception with mindfulness. One attains the aspect of non-differentiation of all dharmas, not partially attaining various aspects and natures. One is correctly receptive to the aspect of good and non-good of all dharmas. Therefore, the seventh ground has no correct reception with good mindfulness. Mahamati, the mind, thought, and consciousness of the eighth ground Bodhisattvas, as well as Sravakas and Pratyekabuddhas, have extinguished the aspect of delusion.' The answer is that there are many ways to advance or regress in the intermediate stage, all based on the ten grounds practiced in common by the three vehicles of the Universal Teaching. There are four meanings in total. First, the sixth and seventh grounds are compared to illustrate the shallowness and depth. The sixth ground is the stage where the three vehicles jointly enter the extinction attainment. This stage is the shallowest, and the attainment of the Bodhisattva is no different from that of the two vehicles. The seventh ground Bodhisattva's continuous correct reception means that there is uninterrupted entry and exit between thoughts, and correct reception that is far from all nature and self-nature aspects. Therefore, one does not grasp all aspects of being included and including, so it is different from the two vehicles falling into the consciousness of existence and activity. The consciousness of existence and activity refers to conditioned activity, and one must extinguish all aspects before attaining attainment. Therefore, the seventh ground is non-mindfulness correct reception, which means it is not the correct reception of dwelling on mindfulness. It is also said that attaining the aspect of non-differentiation of all dharmas means realizing that the nature and aspects of all dharmas are not different, not partially attaining, meaning that the two vehicles do not partially attain various aspects and natures in their attainment. Good and non-good refer to the fact that when Bodhisattvas reach the seventh ground, they do not dwell on good, let alone non-good thoughts. This is non-good mindfulness correct reception. Second, the seventh and eighth grounds are used to distinguish different aspects, which is the difference in the degree of extinction of the aspect of consciousness and delusion. By the eighth ground, the delusions of the three vehicles are completely extinguished, which is different from the seventh ground. Bodhisattva-Mahasattvas from the first to the seventh ground observe the measure of the mind, thought, and consciousness of the three realms, and cultivate by separating from the self-delusion of 'I' and 'mine,' but fall into various aspects of external nature. Ignorant people have two kinds of self-mind included and including, tending towards being薰染 by the beginningless faults, evils, falsities, and habitual tendencies of ignorance and unawareness. Next, it is explained that from the first to the seventh ground, the three vehicles observe that all dharmas in the three realms are only mind and consciousness. However, although they observe in the same way, there are differences in the extinction or non-extinction of delusions, and in gains and losses. Separating from 'I' and 'mine,' etc., is gain, while falling into various aspects of external nature, etc., is loss. The two kinds of self-mind refer to the fact that externalists fall into the false calculations of existence and non-existence, clinging to the grasper and the grasped, and have always been like this.

無知不覺無始過惡熏習也。

大慧。八地菩薩摩訶薩。聲聞緣覺涅槃。菩薩者。三昧覺所持。是故三昧門樂不般涅槃。若不持者。如來地不滿足。棄捨一切有為眾生事故。佛種則應斷。諸佛世尊為示如來不可思議無量功德。聲聞緣覺三昧門得樂所牽故。作涅槃想　三明八地三乘同一涅槃而有住不住之異。菩薩者等。言菩薩以諸佛三昧覺力所加持故。為化眾生。於三昧門不般涅槃。若不加持。則不能功行滿足到于如來之地。是棄捨眾生而不化度。亦斷如來種性。是故諸佛為說不思議功德。勸進令其究竟。二乘自調自度。著三昧樂生涅槃想。所以失也。

大慧。我分部七地善修心意意識相。善修我我所攝受人法無我生滅自共相。善四無礙決定力三昧門。地次第相續入道品法　分部者。謂分別部類有善不善滅不滅等異。意令七地菩薩善修心意識相了達識性本空以除妄想。善修我我所等者。謂了人法二執攝受二無我性。不墮生滅自相共相。善無礙辯才及決定三昧力。則定慧均等。由是漸入諸地。得菩提分也。

不令菩薩摩訶薩不覺自共相不善七地墮外道邪徑故。立地次第。大慧。彼實無有若生若滅。除自心現量。所謂地次第相續。及三界種種行。愚夫所不覺。愚夫所不覺者。謂我及諸佛。說地次第相續。及

說三界種種行　不令菩薩等者。佛正恐菩薩不善了知自相共相。不知諸地次第。墮于外道邪徑故。如是以說地位次第也。又告云。彼實無有生滅。諸地次第三界往還。一切皆是自心所現。但諸凡愚不能了知。以不知故。我及諸佛為如是說。

複次大慧。聲聞緣覺。第八菩薩地。滅三昧門樂所醉。不善自心現量。自共相習氣所障。墮人法無我法攝受見。妄想涅槃想。非寂滅智慧覺　四示二乘至菩薩地為三昧樂之所昏醉。滅即滅盡定。所醉即三昧樂。以其醉故。不能善了唯心所現。自相共相習氣所覆。著二無我攝受見者。謂著法之見。妄想不除生涅槃想。非寂滅正慧也。

大慧。菩薩者。見滅三昧門樂。本願哀愍大悲成就。知分別十無盡句。不妄想涅槃想。彼已涅槃妄想不生故。離攝所攝妄想。覺了自心現量一切諸法。妄想不生不墮心意意識外性自性相計著妄想。非佛法因不生。隨智慧生得如來自覺地　見滅三昧等者。言通教菩薩。見真空涅槃之理。不同二乘樂著。憶念度生悲願。修行十無盡句。不起涅槃之想。既不住空則離能取所取。了達唯心諸法不生分別。不墮心識外法性相執著。既妄想不生。無復受生之因。成就佛法之因。能至如來之地也。

如人夢中方便度水未度而覺。覺已思惟為正為邪非正

【現代漢語翻譯】現代漢語譯本：關於說三界種種行，而不讓菩薩等同於此的原因，佛陀是擔心菩薩不能很好地瞭解自相（svalakṣaṇa，自身獨特的性質）和共相（sāmānyalakṣaṇa，與其他事物共有的性質），不瞭解諸地的次第，從而墮入外道的邪路。因此，佛陀才這樣說地位的次第。佛陀又說，實際上沒有生滅，諸地的次第和三界的往還，一切都是自心所顯現的。只是凡夫愚昧不能瞭解，因為不瞭解，所以我和諸佛才這樣說。其次，大慧（Mahāmati），聲聞（Śrāvaka，聽聞佛陀教導的弟子）和緣覺（Pratyekabuddha，靠自己覺悟的人），在第八菩薩地，沉醉於滅三昧（nirodha-samāpatti，滅盡定）的快樂中，不能很好地瞭解自心現量（svacitta-dṛśyamātra，自心所顯現的境界），被自相共相的習氣所障礙，墮入人法無我（nairātmya，人無我和法無我）的法攝受見（dharma-saṃgraha-dṛṣṭi，執著於法的見解），產生虛妄的涅槃（nirvāṇa，寂滅）之想，而不是寂滅的智慧覺悟。這裡說明二乘（聲聞和緣覺）乃至菩薩地，會被三昧的快樂所迷惑。滅，就是滅盡定。所醉，就是三昧的快樂。因為被迷惑，所以不能很好地瞭解唯心所現，被自相共相的習氣所覆蓋，執著於二無我的攝受見，就是執著於法的見解，虛妄的念頭不能去除，產生涅槃之想，而不是寂滅的正慧。大慧，菩薩（Bodhisattva，立志成佛的修行者）是，見到滅三昧的快樂，有本願（pūrva-praṇidhāna，往昔的誓願）和哀愍（karuṇā，悲憫）之心，大悲（mahākaruṇā，偉大的悲憫）成就，知道分別十無盡句（daśa-akṣaya-pada，十種無盡的語句），不產生虛妄的涅槃之想。因為他們已經超越了涅槃的虛妄想法，所以遠離了能攝和所攝的虛妄分別，覺悟了自心現量的一切諸法，不產生虛妄的念頭，不墮入心意意識（citta-manas-vijñāna，心的不同層面）外性自性相（svabhāva，自性）的計著妄想，沒有非佛法（adharma，非法）的因，隨智慧而生，得到如來（Tathāgata，佛陀的稱號之一）自覺地（svayambuddha-bhūmi，自己覺悟的境界）。這裡說通教菩薩，見到真空涅槃的道理，不同於二乘樂於執著，憶念度化眾生的悲願，修行十無盡句，不起涅槃之想。既然不住于空，就遠離了能取和所取，了達唯心諸法不生分別，不墮入心識外法性相的執著。既然虛妄的念頭不產生，就沒有再次受生的因，成就佛法的因，能夠到達如來的境界。比如人在夢中方便地想要渡水，還沒有渡過去就醒了。醒來后思考，這是正確還是邪惡？不是正確的。

【English Translation】 English version: Regarding the statement that the various practices of the Three Realms (trayo dhātava) do not allow Bodhisattvas (Bodhisattva) to be equal to them, the Buddha (Buddha) is precisely concerned that Bodhisattvas may not be able to understand well their own-nature (svalakṣaṇa) and common-nature (sāmānyalakṣaṇa), and may not understand the order of the various stages (bhūmi), thus falling into the heretical paths of externalists. Therefore, the Buddha speaks in this way about the order of the stages. Furthermore, the Buddha says that in reality there is no arising or ceasing, the order of the stages and the comings and goings of the Three Realms are all manifestations of one's own mind (citta). It is only that ordinary fools cannot understand this. Because they do not understand, I and all the Buddhas speak in this way. Furthermore, Mahāmati, the Śrāvakas (Śrāvaka, disciples who hear the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own), in the eighth Bodhisattva stage, are intoxicated by the joy of the cessation-samādhi (nirodha-samāpatti), and are not good at understanding the self-mind-appearance-measure (svacitta-dṛśyamātra), being obstructed by the habitual tendencies of self-nature and common-nature, falling into the view of being attached to the acceptance of the Dharma (dharma-saṃgraha-dṛṣṭi) in the non-self of persons and the non-self of phenomena (nairātmya), giving rise to deluded thoughts of Nirvāṇa (nirvāṇa), and not the wisdom-awakening of quiescence. This explains that the Two Vehicles (Śrāvakas and Pratyekabuddhas), even up to the Bodhisattva stage, can be intoxicated by the joy of samādhi. Cessation is the cessation-attainment. Intoxicated is the joy of samādhi. Because they are intoxicated, they cannot well understand the manifestation of mind-only, being covered by the habitual tendencies of self-nature and common-nature, being attached to the acceptance-view of the two non-selves, which is to say being attached to the view of phenomena, not eliminating deluded thoughts, giving rise to thoughts of Nirvāṇa, and not the correct wisdom of quiescence. Mahāmati, Bodhisattvas are those who see the joy of the cessation-samādhi, have the original vow (pūrva-praṇidhāna) and compassion (karuṇā), accomplish great compassion (mahākaruṇā), know how to distinguish the ten inexhaustible phrases (daśa-akṣaya-pada), and do not give rise to deluded thoughts of Nirvāṇa. Because they have already transcended the deluded thoughts of Nirvāṇa, they are far from the deluded distinctions of what can be grasped and what is grasped, awaken to all phenomena as the self-mind-appearance-measure, do not give rise to deluded thoughts, do not fall into the deluded attachment to the nature of external objects, self-nature (svabhāva), and characteristics of mind (citta), thought (manas), and consciousness (vijñāna), do not have the cause of non-Buddhist Dharma (adharma), arise with wisdom, and attain the self-awakened ground of the Tathāgata (Tathāgata). This speaks of the Bodhisattvas of the Common Teaching, who see the principle of empty Nirvāṇa, unlike the Two Vehicles who delight in attachment, remember the vows of compassion to liberate beings, practice the ten inexhaustible phrases, and do not give rise to thoughts of Nirvāṇa. Since they do not dwell in emptiness, they are far from what can be grasped and what is grasped, understand that all phenomena are mind-only and do not give rise to distinctions, do not fall into the attachment to the nature of external objects and the characteristics of mind and consciousness. Since deluded thoughts do not arise, there is no cause for rebirth, accomplishing the cause of the Buddhist Dharma, and being able to reach the ground of the Tathāgata. It is like a person in a dream who expediently wants to cross the water, but awakens before crossing. After awakening, they think, is this correct or evil? It is not correct.

非邪。余無始見聞覺識因想。種種習氣種種形處。墮有無想心意意識夢現　此喻菩薩自行化他之法。意謂夢時非無覺已非有。而乃非實非虛。正喻八地菩薩。始見實理終於度生。一以如幻三昧建立。故如夢時作用。及得無生法忍顯無功用道。如覺已無得。言未度而覺者。位未極故未到彼岸。為正為邪者。審其虛實也。非正非邪者。極言其理也。言余無始見聞覺識因想等者。為余在迷眾生但由無始以來墮于見聞覺知妄想熏習。而有種種形狀著于有無。故有心識夢事之所現耳。

大慧。如是菩薩摩訶薩。于第八菩薩地。見妄想生。從初地轉進至第七地。見一切法如幻等方便。度攝所攝心妄想行已。作佛法方便未得者令得。大慧此是菩薩。涅槃方便不壞。離心意意識。得無生法忍。大慧。于第一義無次第相續。說無所有妄想寂滅法　此合上喻。謂此菩薩見妄想生。即所夢生死大河之喻。從初地轉進至七地。見諸法如幻等方便。即能度方便義也。度攝所攝妄想行已者。即是自行。度根境等一切妄想義也。作佛法方便未得者令得。即以自度而復度他。亦猶未度者令度義也。言涅槃方便不壞者。謂菩薩雖得涅槃。而不壞方便度生事也。離心意者。言菩薩至八地。得無功用道。如覺已無得之喻。亦是結示忍名。故曰得無生法忍

【現代漢語翻譯】現代漢語譯本並非是邪見。而是由於我等無始以來的見聞覺識所產生的種種習氣和執著，以及對有和無的種種形態的執著，導致了在有無之間的妄想、心意、意識中顯現出如夢境般的現象。這可以比喻菩薩通過自身修行來教化他人的方法。意思是說，在夢中並非完全沒有，醒來后也並非完全存在，而是非實非虛。這就像八地菩薩，開始見到真實的道理，最終是爲了度化眾生。一切都建立在如幻的三昧之上，所以就像夢中的作用一樣。並且，證得無生法忍，顯現出無功用道，就像醒來后沒有什麼可得一樣。說『未度而覺者』，是因為菩薩的果位還沒有達到極致，所以還沒有到達彼岸。說『為正為邪者』，是審視其虛實。說『非正非邪者』，是極盡地闡述了真理。說『余無始見聞覺識因想等者』，是因為其餘還在迷惑中的眾生，只是由於無始以來沉溺於見聞覺知的妄想熏習，才會有種種形狀，執著于有無，所以才會有心識和夢境的顯現。

大慧（Mahamati，菩薩名）。像這樣，菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）在第八菩薩地（Bhūmi，菩薩的階位），見到妄想生起。從初地（Prathamabhūmi，菩薩的第一個階位）轉進到第七地（Saptamabhūmi，菩薩的第七個階位），見到一切法如幻等方便法門，度化和攝受所應度化的眾生的心和妄想行為之後，運用佛法方便，使那些尚未證得佛法的人證得。大慧，這就是菩薩不壞的涅槃（Nirvana，佛教術語，指解脫）方便，遠離心意意識，證得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）。大慧，在第一義（paramārtha，最高的真理）中，沒有次第相續，宣說無所有、妄想寂滅之法。這與上面的比喻相合。意思是說，這位菩薩見到妄想生起，就像夢中所見的生死大河的比喻。從初地轉進到第七地，見到諸法如幻等方便法門，就是能夠度化的方便之義。『度攝所攝妄想行已者』，就是自身修行，度化根、境等一切妄想之義。『作佛法方便未得者令得』，就是以自身得度而又度化他人，也就像使未得度者得到度化一樣。說『涅槃方便不壞者』，是說菩薩雖然證得涅槃，但不會捨棄方便度化眾生的事業。『離心意者』，是說菩薩到達八地，證得無功用道，就像醒來后沒有什麼可得的比喻。這也是總結和揭示『忍』的名稱，所以說『得無生法忍』。

【English Translation】 English version It is not an evil view. It is due to the various habitual tendencies and attachments arising from my beginningless seeing, hearing, perceiving, and knowing, as well as attachment to various forms of existence and non-existence, that dream-like phenomena appear in the delusions, minds, intentions, and consciousness between existence and non-existence. This can be likened to the method by which a Bodhisattva (Bodhisattva, an enlightened being) teaches others through their own practice. It means that in a dream, it is not completely non-existent, and upon awakening, it is not completely existent, but rather neither real nor unreal. This is like the eighth-stage Bodhisattva (Bhūmi, stage of Bodhisattva), who begins to see the true principle and ultimately aims to liberate sentient beings. Everything is established upon the Samadhi (Samadhi, a state of meditative consciousness) of illusion, so it is like the function in a dream. Furthermore, attaining the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, non-origination of all dharmas), reveals the path of non-effort, just as there is nothing to be gained upon awakening. Saying 'those who are not yet liberated but are awakened' means that the Bodhisattva's stage has not reached its ultimate point, so they have not yet reached the other shore. Saying 'those who consider it right or wrong' is to examine its truth and falsehood. Saying 'neither right nor wrong' is to fully elucidate the truth. Saying 'the remaining beginningless seeing, hearing, perceiving, and knowing, etc.' is because the remaining sentient beings who are still deluded are only due to being immersed in the habitual tendencies of delusion from beginningless seeing, hearing, perceiving, and knowing, that they have various forms, clinging to existence and non-existence, and thus there are manifestations of mind and dreams.

Mahamati (Mahamati, name of a Bodhisattva), in this way, a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, great Bodhisattva) in the eighth Bodhisattva Bhūmi (Bhūmi, stage of Bodhisattva), sees the arising of delusion. Progressing from the first Bhūmi (Prathamabhūmi, the first stage of Bodhisattva) to the seventh Bhūmi (Saptamabhūmi, the seventh stage of Bodhisattva), seeing all Dharmas (Dharma, Buddhist teachings) as illusory and other expedient means, after liberating and gathering the minds and delusional actions of those who should be liberated, using the expedient means of the Buddha's teachings, enabling those who have not yet attained the Buddha's teachings to attain them. Mahamati, this is the Bodhisattva's indestructible expedient means of Nirvana (Nirvana, Buddhist term, liberation), being apart from mind, intention, and consciousness, attaining the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, non-origination of all dharmas). Mahamati, in the Paramārtha (paramārtha, the highest truth), there is no sequential continuity, proclaiming the Dharma of non-existence and the extinction of delusion. This corresponds to the above metaphor. It means that this Bodhisattva seeing the arising of delusion is like the metaphor of the great river of birth and death seen in a dream. Progressing from the first Bhūmi to the seventh Bhūmi, seeing all Dharmas as illusory and other expedient means, is the meaning of being able to liberate. 'Those who have liberated and gathered the delusional actions of those who should be liberated' is self-cultivation, liberating all delusions such as roots and environments. 'Making those who have not yet attained the expedient means of the Buddha's teachings attain them' is liberating oneself and then liberating others, just like enabling those who have not yet been liberated to be liberated. Saying 'the indestructible expedient means of Nirvana' means that although the Bodhisattva attains Nirvana, they will not abandon the cause of expediently liberating sentient beings. 'Being apart from mind and intention' means that the Bodhisattva reaches the eighth Bhūmi, attaining the path of non-effort, like the metaphor of there being nothing to be gained upon awakening. This is also summarizing and revealing the name of 'Kshanti', so it is said 'attaining the Anutpattika-dharma-ksanti'.

。于第一義下結示。言于第一義無次第中說有次第。無相續中說有相續。無所有妄想中說有妄想。無寂滅法中說寂滅法。良以第一義諦中一法不可得。況次第相續乎。然皆依眾生心量。方便化門于本無中分別說爾。

爾時世尊欲重宣此義。而說偈言。

心量無所有　　此住及佛地　去來及現在　　三世諸佛說　心量地第七　　無所有第八　二地名為住　　佛地名最勝　自覺智及凈　　此則是我地　自在最勝處　　清凈妙莊嚴　照耀如盛火　　光明悉遍至　熾焰不壞目　　周輪化三有　化現在三有　　或有先時化　于彼演說乘　　皆是如來地　十地則為初　　初則為八地　第九則為七　　七亦復為八　第二為第三　　第四為第五　第三為第六　　無所有何次

初八句先總次別。別者為七地猶存心量。八地則無所有故。約此二地對明分齊偏得住名。住者謂依止也。八地雖無所有猶有定住。唯佛地為最勝也。自覺智及凈下。諸偈皆頌如來地。不壞自者。言如來光明雖復熾盛。不同日電等光集壞人目。周輪周流也。謂如來周流三界設化無窮化通三世。先時指過去也。乘即大小乘也。言十地為初地等。乃以不次顯其圓融。究竟而言寂滅真如有何位次。故云無所有何次也。

爾

【現代漢語翻譯】現代漢語譯本：

總結陳述第一義諦的要點。說在第一義諦中，本無次第卻說有次第，本無相續卻說有相續，本無所有妄想卻說有妄想，本無寂滅之法卻說寂滅之法。這是因為在第一義諦中，一法都不可得，更何況次第相續呢？然而，這一切都是依據眾生的心量，方便施設的教化之門，在本無中分別而說罷了。

當時，世尊想要再次宣揚這個道理，所以說了以下偈語：

『心量無所有，此住及佛地，去來及現在，三世諸佛說。心量地第七，無所有第八，二地名為住，佛地名最勝。自覺智及凈，此則是我地，自在最勝處，清凈妙莊嚴。照耀如盛火，光明悉遍至，熾焰不壞目，周輪化三有（指欲界、色界、無色界），化現在三有，或有先時化，于彼演說乘（指大乘、小乘），皆是如來地。十地則為初，初則為八地，第九則為七，七亦復為八，第二為第三，第四為第五，第三為第六，無所有何次？』

最初八句是先總說后別說。別說的是，七地菩薩還存在心量的分別，而八地菩薩則達到無所有的境界。根據這兩種境界的對比，才勉強可以稱為『住』。『住』的意思是依止。八地菩薩雖然達到無所有，但仍然有定住的狀態。只有佛地才是最殊勝的。『自覺智及凈』以下的偈語，都是讚頌如來地的功德。『不壞目』是指如來的光明雖然熾盛，但不同於太陽或閃電的光芒，不會傷害人的眼睛。『周輪』是周流的意思。意思是如來周流三界，施設教化無窮無盡，教化遍及過去、現在、未來三世。『先時』指的是過去。『乘』指的是大乘和小乘。『十地則為初地』等，是用沒有次第來顯示其圓融。究竟來說，寂滅真如有什麼位次可言呢？所以說『無所有何次』啊！ English version:

Concluding remarks on the First Principle. It is said that in the First Principle, there is no sequence, yet sequence is spoken of; there is no continuity, yet continuity is spoken of; there is no such thing as the illusion of 'something,' yet the illusion of 'something' is spoken of; there is no Dharma of Nirvana, yet the Dharma of Nirvana is spoken of. This is because in the First Principle, not even one Dharma can be obtained, let alone sequence and continuity. However, all of this is based on the capacity of sentient beings' minds, expediently establishing the gate of teaching, differentiating and speaking within what is fundamentally non-existent.

At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verses:

'Mind-measure is without anything, This dwelling and the Buddha-ground, Going, coming, and present, The Buddhas of the three times speak. Mind-measure is the seventh ground, Without anything is the eighth, These two grounds are called dwelling, The Buddha-ground is called most supreme. Self-awakened wisdom and purity, This is my ground, Free and most supreme place, Pure and wonderfully adorned. Shining like a blazing fire, Light completely pervades, The blazing flames do not harm the eyes, The revolving wheel transforms the three realms (desire realm, form realm, formless realm), Transforming the present three realms, Or transforming in the past, There expounding the Vehicle (Mahayana, Hinayana), all is the Tathagata's ground. The ten grounds are the first, The first is the eighth ground, The ninth is the seventh, The seventh is also the eighth, The second is the third, The fourth is the fifth, The third is the sixth, Without anything, what sequence is there?'

The first eight lines are first general and then specific. The specific is that the seventh ground still has the discrimination of mind-measure, while the eighth ground reaches the state of having nothing. Based on the comparison of these two states, it can barely be called 'dwelling.' 'Dwelling' means reliance. Although the eighth ground reaches the state of having nothing, it still has a state of fixed dwelling. Only the Buddha-ground is the most supreme. The verses from 'Self-awakened wisdom and purity' onwards are all praising the merits of the Tathagata's ground. 'Does not harm the eyes' means that although the Tathagata's light is blazing, it is different from the light of the sun or lightning, and will not harm people's eyes. 'Revolving wheel' means flowing around. It means that the Tathagata flows around the three realms, establishing endless teachings, and the teachings pervade the past, present, and future three times. 'In the past' refers to the past. 'Vehicle' refers to the Mahayana and Hinayana. 'The ten grounds are the first ground' and so on, uses the absence of sequence to show its perfect integration. Ultimately speaking, what position can be assigned to the quiescent true suchness? Therefore, it is said, 'Without anything, what sequence is there?'

【English Translation】 Concluding remarks on the First Principle. It is said that in the First Principle, there is no sequence, yet sequence is spoken of; there is no continuity, yet continuity is spoken of; there is no such thing as the illusion of 'something,' yet the illusion of 'something' is spoken of; there is no Dharma of Nirvana, yet the Dharma of Nirvana is spoken of. This is because in the First Principle, not even one Dharma can be obtained, let alone sequence and continuity. However, all of this is based on the capacity of sentient beings' minds, expediently establishing the gate of teaching, differentiating and speaking within what is fundamentally non-existent. At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verses: 'Mind-measure is without anything,\nThis dwelling and the Buddha-ground,\nGoing, coming, and present,\nThe Buddhas of the three times speak.\nMind-measure is the seventh ground,\nWithout anything is the eighth,\nThese two grounds are called dwelling,\nThe Buddha-ground is called most supreme.\nSelf-awakened wisdom and purity,\nThis is my ground,\nFree and most supreme place,\nPure and wonderfully adorned.\nShining like a blazing fire,\nLight completely pervades,\nThe blazing flames do not harm the eyes,\nThe revolving wheel transforms the three realms (desire realm, form realm, formless realm),\nTransforming the present three realms,\nOr transforming in the past,\nThere expounding the Vehicle (Mahayana, Hinayana), all is the Tathagata's ground.\nThe ten grounds are the first,\nThe first is the eighth ground,\nThe ninth is the seventh,\nThe seventh is also the eighth,\nThe second is the third,\nThe fourth is the fifth,\nThe third is the sixth,\nWithout anything, what sequence is there?' The first eight lines are first general and then specific. The specific is that the seventh ground still has the discrimination of mind-measure, while the eighth ground reaches the state of having nothing. Based on the comparison of these two states, it can barely be called 'dwelling.' 'Dwelling' means reliance. Although the eighth ground reaches the state of having nothing, it still has a state of fixed dwelling. Only the Buddha-ground is the most supreme. The verses from 'Self-awakened wisdom and purity' onwards are all praising the merits of the Tathagata's ground. 'Does not harm the eyes' means that although the Tathagata's light is blazing, it is different from the light of the sun or lightning, and will not harm people's eyes. 'Revolving wheel' means flowing around. It means that the Tathagata flows around the three realms, establishing endless teachings, and the teachings pervade the past, present, and future three times. 'In the past' refers to the past. 'Vehicle' refers to the Mahayana and Hinayana. 'The ten grounds are the first ground' and so on, uses the absence of sequence to show its perfect integration. Ultimately speaking, what position can be assigned to the quiescent true suchness? Therefore, it is said, 'Without anything, what sequence is there?'

時大慧菩薩復白佛言。世尊。如來應供等正覺。為常為無常。佛告大慧。如來應供等正覺。非常非無常。謂二俱有過。若常者有作主過。常者一切外道說作者。無所作。是故如來常非常非作常有過故。若如來無常者。有作無常過。陰所相相無性。陰壞則應斷。而如來不斷　前言常無常者多矣。而獨未明如來所證之法。為常為無常。以理言之。前所說者豈外於此。茍不別明惑者昧焉。故復為未了者請。答中先言所證非常非無常。蓋其所證理。絕百非圓離眾過。異彼外計故言雙非。若謂常無常。則二俱有過也。若如來是常者。則同外道計神我為能作之常。主即神我也。而如來言常者無所作。故常而非常。非彼有作之常而有過也。若如來無常者。是有所作同於五陰。為有相之所相。其相無性故陰壞應斷。而如來之常則不斷也。

大慧。一切所作皆無常。如瓶衣等。一切皆無常過。一切智眾具方便應無義。以所作故。一切所作皆應是如來。無差別因性故。是故大慧。如來非常非無常　言一切所作如瓶衣等皆歸無常。則顯如來所修福智皆空無益。若同所作則一切有作皆應是佛。眾具者福德莊嚴之具。無差別因性者。謂佛與諸法所作是同。則非別有因性也。故結之云云。

複次大慧。如來非如虛空常。如虛空常者。自

【現代漢語翻譯】現代漢語譯本：這時，大慧菩薩再次對佛說：『世尊，如來（Tathagata，諸佛的稱號），應供（Arhat，值得供養的人），等正覺（Samyaksambuddha，完全覺悟者），是常住不變的還是無常變化的呢？』佛告訴大慧：『如來，應供，等正覺，既不是常住不變的，也不是無常變化的。如果認為是常或無常，這兩種觀點都有過失。如果認為是常住的，就會犯了有造作者的過失。因為外道（Tirthika，佛教以外的修行者）所說的常住不變的造作者，實際上是無所作為的。所以，如來是常住但又不是常住，因為執著于常住就會有過失。如果認為如來是無常的，就會犯了有所作為的無常的過失，因為五陰（Skandha，構成人身的五種要素：色、受、想、行、識）是相互依存的，它們的相狀沒有自性。如果五陰壞滅，就應該斷滅，但如來是不會斷滅的。』前面已經多次提到常與無常的問題，但唯獨沒有明確說明如來所證悟的法（Dharma，佛法）是常還是無常。從道理上來說，前面所說的難道不是包含在此之中嗎？如果不特別說明，迷惑的人就會更加迷惑。所以再次為那些還不明白的人請教。回答中首先說所證悟的既不是常也不是無常。因為他所證悟的真理，超越了一切相對的概念，圓滿而遠離各種過失，不同於外道的計較，所以說是雙重否定。如果認為是常或無常，那麼這兩種觀點都有過失。如果如來是常住的，那就和外道所計較的神我（Atman，靈魂）是能造作的常住不變的主宰一樣了。主宰就是神我。而如來說的常住是無所作為的，所以是常住但又不是常住，不是他們那種有所作為的常住，因此是有過失的。如果如來是無常的，那就是有所作為，和五陰一樣，是被現象所影響的。它們的相狀沒有自性，所以五陰壞滅就應該斷滅。但是如來的常住是不會斷滅的。『大慧，一切有所作為的事物都是無常的，比如瓶子、衣服等等。一切都是無常的，這有過失。一切智慧的資糧和方便都應該沒有意義，因為它們都是有所作為的。一切有所作為的事物都應該是如來，因為沒有差別的因性。所以，大慧，如來既不是常住的，也不是無常的。』說一切有所作為的事物，比如瓶子、衣服等等，最終都歸於無常，這就顯示出如來所修的福德和智慧都是空無益處的。如果和有所作為的事物相同，那麼一切有所作為的事物都應該是佛。眾具，指的是福德莊嚴的資糧。無差別因性，指的是佛和諸法（Dharma，一切事物）的所作是相同的，那麼就沒有特別的因性了。所以總結說如上所說。『再次，大慧，如來不是像虛空一樣的常住。如果像虛空一樣常住，那麼……』

【English Translation】 English version: Then, Mahamati Bodhisattva spoke again to the Buddha: 'World Honored One, is the Tathagata (title of the Buddhas), the Arhat (worthy of offerings), the Samyaksambuddha (fully enlightened one), permanent or impermanent?' The Buddha told Mahamati: 'The Tathagata, the Arhat, the Samyaksambuddha, is neither permanent nor impermanent. To consider it either permanent or impermanent is to fall into error. If it were permanent, it would incur the fault of having a creator. For the permanent creator spoken of by the Tirthikas (non-Buddhist practitioners) is actually without action. Therefore, the Tathagata is permanent but not permanent, because clinging to permanence leads to error. If the Tathagata were impermanent, it would incur the fault of impermanence with action, because the five Skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness) are interdependent, and their characteristics have no inherent nature. If the five Skandhas were to perish, then there should be annihilation, but the Tathagata is not annihilated.' The issue of permanence and impermanence has been mentioned many times before, but the Dharma (teachings) realized by the Tathagata has not been explicitly stated as either permanent or impermanent. Logically speaking, isn't what was said before included in this? If it is not specifically explained, those who are confused will be even more confused. Therefore, I ask again for those who do not yet understand. The answer first states that what is realized is neither permanent nor impermanent. Because the truth he realizes transcends all relative concepts, is complete and free from all faults, and is different from the calculations of the Tirthikas, it is said to be a double negation. If it is considered permanent or impermanent, then both views have faults. If the Tathagata is permanent, then it is the same as the Atman (soul) calculated by the Tirthikas, which is the permanent and unchanging master who can create. The master is the Atman. But the permanence spoken of by the Tathagata is without action, so it is permanent but not permanent, not their kind of permanent with action, so it is flawed. If the Tathagata is impermanent, then it is with action, like the five Skandhas, which are influenced by phenomena. Their characteristics have no inherent nature, so if the five Skandhas perish, they should be annihilated. But the permanence of the Tathagata is not annihilated. 'Mahamati, all things that are made are impermanent, such as bottles, clothes, and so on. Everything is impermanent, and this is a fault. All the resources and means of wisdom should be meaningless, because they are all made. All things that are made should be the Tathagata, because there is no different cause. Therefore, Mahamati, the Tathagata is neither permanent nor impermanent.' Saying that all things that are made, such as bottles, clothes, and so on, ultimately return to impermanence, shows that the merits and wisdom cultivated by the Tathagata are empty and useless. If it is the same as things that are made, then all things that are made should be Buddhas. Resources refer to the resources of merit and adornment. Undifferentiated cause refers to the fact that the actions of the Buddha and all Dharmas (things) are the same, so there is no special cause. Therefore, it concludes as mentioned above. 'Again, Mahamati, the Tathagata is not permanent like space. If it were permanent like space, then...'

覺聖智眾具無義過。大慧。譬如虛空非常非無常。離常無常一異俱不俱。常無常過故不可說。是故如來非常。複次大慧。若如來無生常者。如兔馬等角。以無生常故。方便無義。以無生常過故。如來非常。複次大慧。更有餘事知如來常。所以者何。諦無間所得智常。故如來常　言如來非如虛空常等者。入楞伽云。若是常者。應如虛空不待因成。然自覺聖智。乃如來修德究顯。則無是過。又言譬如虛空。乃顯雙非離於諸句。故不可言常也。又復若是常者。則是無生。如免馬等角本來無生。則無方便益物之義。故曰如來非常。又復更有餘事知如來常者。上云非常非無常。乃據性德圓離。然如來稱性圓證。亦得言常。言無間所得智者。謂究竟始覺無礙智也。

大慧。若如來出世若不出世。法畢定住。聲聞緣覺諸佛如來。無間住不住虛空。亦非愚夫之所覺知。大慧。如來所得智。是般若所熏。非心意意識彼諸陰界入處所熏。大慧。一切三有。皆是不實妄想所生。如來不從不實虛妄想生。大慧。以二法故。有常無常非不二。不二者寂靜。一切法無二生相故　若如來出世等。此言如來所證法性有佛無佛性相常住。此理周遍無間凡聖。故云無間住。言不住虛空者。顯常住也。但愚夫迷而不知也。言如來所得智等者。謂修德之智

【現代漢語翻譯】現代漢語譯本覺聖智眾具無義過。大慧（Mahamati，菩薩名）。譬如虛空，它既不是恒常的，也不是無常的，它超越了恒常和無常、同一和差異、同時存在和不同時存在這些概念。因為恒常和無常的侷限性，所以無法用語言來描述它。因此，如來（Tathagata，佛的稱號）不是恒常的。再者，大慧，如果如來是無生且恒常的，那就如同兔角或馬角一樣，是不存在的。因為是無生且恒常的，所以方便法門就沒有意義了。因為無生且恒常的侷限性，所以如來不是恒常的。再者，大慧，還有其他原因可以知道如來是恒常的。為什麼呢？因為通過真諦無間所得的智慧是恒常的，所以如來是恒常的。說如來不像虛空那樣恒常等等，在《入楞伽經》（Lankavatara Sutra）中說，如果是恒常的，就應該像虛空一樣，不需要依靠因緣才能形成。然而，自覺聖智是如來通過修行而最終顯現的，所以沒有這種過失。又說譬如虛空，是爲了表明既不是這個也不是那個，超越了所有的概念。所以不能說它是恒常的。而且，如果是恒常的，那就是無生的，就像兔角馬角一樣，本來就是無生的，那麼方便法門就沒有利益眾生的意義了。所以說如來不是恒常的。再者，還有其他原因可以知道如來是恒常的，上面說既不是恒常的也不是無常的，這是根據自性功德圓滿而超越了二元對立。然而，如來是稱合自性而圓滿證悟的，也可以說是恒常的。說無間所得智，指的是究竟始覺的無礙智慧。大慧，無論如來出世還是不出世，法（Dharma，佛法）的規律都是確定的。聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）、諸佛如來，他們的證悟是無間斷的，但又不是停留在虛空中，也不是愚昧之人所能覺知的。大慧，如來所獲得的智慧，是被般若（Prajna，智慧）所熏習的，而不是被心、意、意識以及那些陰、界、入處所熏習的。大慧，一切三有（欲界、色界、無色界）都是不真實的，是由虛妄的念頭所產生的。如來不是從不真實的虛妄念頭中產生的。大慧，因為兩種法（常與無常），所以有恒常和無常，但又不是不二。不二就是寂靜，因為一切法沒有二元對立的生相。如果如來出世等等，這段話是說如來所證悟的法性，無論有沒有佛，其自性都是恒常存在的。這個道理周遍無間，貫穿凡夫和聖人。所以說是無間住。說不住虛空，是爲了顯示恒常存在。只是愚昧的人迷惑而不知道。說如來所得智等等，指的是修德的智慧。

【English Translation】 English version The wisdom of the awakened sage surpasses all meaningless attributes. Mahamati (a Bodhisattva's name), it is like space, which is neither permanent nor impermanent, transcending permanence and impermanence, oneness and otherness, both existent and non-existent simultaneously. Because of the limitations of permanence and impermanence, it cannot be described in words. Therefore, the Tathagata (title of a Buddha) is not permanent. Furthermore, Mahamati, if the Tathagata were unborn and permanent, it would be like a rabbit's horn or a horse's horn, which do not exist. Because it is unborn and permanent, expedient means would be meaningless. Because of the limitations of being unborn and permanent, the Tathagata is not permanent. Furthermore, Mahamati, there are other reasons to know that the Tathagata is permanent. Why? Because the wisdom attained without interruption through the truth is permanent, therefore the Tathagata is permanent. To say that the Tathagata is not permanent like space, etc., the Lankavatara Sutra says, 'If it were permanent, it should be like space, not depending on causes and conditions to arise.' However, self-awakened sage wisdom is the ultimate manifestation of the Tathagata through cultivation, so there is no such fault. Furthermore, saying 'like space' is to show that it is neither this nor that, transcending all concepts. Therefore, it cannot be said to be permanent. Moreover, if it were permanent, it would be unborn, like a rabbit's horn or a horse's horn, which are inherently unborn, then expedient means would have no meaning in benefiting beings. Therefore, it is said that the Tathagata is not permanent. Furthermore, there are other reasons to know that the Tathagata is permanent; the above says neither permanent nor impermanent, which is based on the perfect separation of inherent virtue, transcending duality. However, the Tathagata is in accordance with inherent nature and perfectly enlightened, so it can also be said to be permanent. Saying 'wisdom attained without interruption' refers to the ultimate initial awakening of unobstructed wisdom. Mahamati, whether the Tathagata appears in the world or does not appear, the law (Dharma, Buddhist teachings) is definitely established. Sravakas (disciples who hear and practice the Dharma), Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), all Buddhas and Tathagatas, their enlightenment is uninterrupted, but it does not dwell in space, nor is it known by ignorant people. Mahamati, the wisdom attained by the Tathagata is perfumed by Prajna (wisdom), not by mind, thought, consciousness, or those skandhas, realms, and entrances. Mahamati, all three realms of existence (desire realm, form realm, formless realm) are unreal, produced by false thoughts. The Tathagata is not produced from unreal false thoughts. Mahamati, because of two dharmas (permanence and impermanence), there are permanence and impermanence, but it is not non-duality. Non-duality is stillness, because all dharmas have no dualistic characteristics of arising. If the Tathagata appears in the world, etc., this passage says that the Dharma-nature realized by the Tathagata, whether there is a Buddha or not, its nature is eternally existent. This principle is pervasive and uninterrupted, penetrating ordinary beings and sages. Therefore, it is said to be uninterrupted dwelling. Saying 'does not dwell in space' is to show eternal existence. It is just that ignorant people are deluded and do not know. Saying 'the wisdom attained by the Tathagata,' etc., refers to the wisdom of cultivation.

。全性得般若之所熏發。不同眾生心識為陰界人等所熏。又言。如來不同三界從妄想生。則唯從真實功德所生。言二法者。謂虛妄生真實生二法也。然虛妄法中。雖說常無常未會實理總屬無常如來究竟實理。理本非常非無常。但言常者。言偏意圓。然如來所證之常即無常。是不達斯旨。言說分別有常無常。故云非不二也。然不二者。即一寂靜之理。究論一切諸法。皆具不二之理。故云無二生相也。

是故如來應供等正覺。非常非無常。大慧。乃至言說分別生。則有常無常過。分別覺滅者。則離愚夫常無常見不寂靜。慧者永離常無常非常無常熏　此言如來所證實理。本離有無言想。才涉言說分別。則墮二邊之過。分別覺滅者。即言語道斷心行處滅也。到此乃離諸過。故云永雖常無常。言非常無常熏者。蓋分別雙非亦是惡見。若離分別所熏亦離也。

爾時世尊欲重宣此義。而說偈言。

眾具無義者　　生常無常過　若無分別覺　　永雖常無常　從其所立宗　　則有眾雜義　等觀自心量　　言說不可得

眾具無義等。謂凡在迷修德未顯者。皆墮常無常之過。若無分別則離二邊趣乎寂靜。從其所立宗者。謂外道所計之常。及七種無常。無非邪見。故云則有眾雜義。若以佛智等觀自心現量。契乎實

【現代漢語翻譯】現代漢語譯本：全性被般若（Prajna，智慧）所薰陶啓發，不同於眾生心識被陰界人等所薰染。又說，如來不同於三界（Trailokya，欲界、色界、無色界）由虛妄想念而生，而是完全由真實的功德所生。所說的『二法』，指的是虛妄生和真實生這兩種法。然而在虛妄法中，即使說常或無常，只要沒有領會真實的道理，總歸屬於無常。如來所證悟的是究竟的真實道理，這道理本身既不是常也不是無常。但說『常』，只是從某一角度來說，並非圓滿之意。然而，如來所證悟的『常』，即是無常。不明白這個道理，用言語分別常與無常，所以說『非不二』。所謂『不二』，就是指唯一寂靜的真理。深入探討一切諸法，都具備不二的真理，所以說『無二生相』。

因此，如來應供等正覺（Tathagata Arhat Samyak-sambuddha，佛的十個稱號之一），既不是常也不是無常。大慧（Mahamati，人名）。乃至只要有言說分別產生，就會有常與無常的過失。如果能滅除分別覺知，就能遠離愚夫的常見和無常見，達到不寂靜的狀態。有智慧的人永遠遠離常、無常、非常、無常的薰染。這段話說明如來所證悟的真實道理，本來就遠離有和無的言語思量。一旦涉及言語分別，就會墮入二邊的過失。滅除分別覺知，就是言語的道路斷絕，心識活動的處所滅盡。到了這個境界，才能遠離各種過失，所以說永遠遠離常與無常。說『非常無常的薰染』，是因為分別雙重否定也是一種錯誤的見解。如果遠離分別的薰染，也就遠離了這種錯誤的見解。

這時，世尊爲了再次宣說這個道理，而說了偈語：

眾具無義者，生常無常過；若無分別覺，永雖常無常；從其所立宗，則有眾雜義；等觀自心量，言說不可得。

『眾具無義等』，指的是凡是還在迷惑中，修德尚未顯現的人，都會墮入常與無常的過失。如果沒有分別，就能遠離二邊，趨向寂靜。『從其所立宗者』，指的是外道所計執的常，以及七種無常，沒有不是邪見的，所以說『則有眾雜義』。如果用佛的智慧平等地觀察自心現量，就能契合真實。

【English Translation】 English version: The entire nature is inspired and developed by Prajna (wisdom), which is different from the minds and consciousnesses of sentient beings being influenced by Skandhas (aggregates), realms, and people. It is also said that the Tathagata (Thus Come One) is different from the Three Realms (Trailokya: Desire Realm, Form Realm, Formless Realm) which arise from false thoughts, but arises entirely from true merits. The 'two dharmas' mentioned refer to the two dharmas of false arising and true arising. However, in the false dharma, even if one speaks of permanence or impermanence, as long as one has not understood the true principle, it always belongs to impermanence. What the Tathagata realizes is the ultimate true principle, which is neither permanent nor impermanent in itself. But saying 'permanent' is only from a certain perspective, not the complete meaning. However, the 'permanence' realized by the Tathagata is impermanence. Not understanding this principle, and using words to distinguish between permanence and impermanence, is why it is said 'not non-dual'. The so-called 'non-dual' refers to the one and only tranquil truth. Deeply exploring all dharmas, they all possess the principle of non-duality, so it is said 'no dual arising appearance'.

Therefore, the Tathagata Arhat Samyak-sambuddha (One of the ten titles of the Buddha) is neither permanent nor impermanent. Mahamati (name of a person). Even as long as verbal distinctions arise, there will be the faults of permanence and impermanence. If one can extinguish the awareness of distinctions, one can stay away from the common and uncommon views of fools, and reach a state of non-tranquility. Wise people will forever stay away from the influence of permanence, impermanence, non-permanence, and non-impermanence. This passage explains that the true principle realized by the Tathagata is originally far from the verbal thoughts of existence and non-existence. Once involved in verbal distinctions, one will fall into the faults of the two extremes. Extinguishing the awareness of distinctions means that the path of language is cut off, and the place where the activities of consciousness cease. Reaching this state, one can stay away from all faults, so it is said to forever stay away from permanence and impermanence. Saying 'the influence of non-permanence and non-impermanence' is because distinguishing double negation is also a wrong view. If one stays away from the influence of distinctions, one also stays away from this wrong view.

At this time, the World Honored One, wishing to proclaim this meaning again, spoke in verse:

'Those with meaningless aggregates, give rise to the faults of permanence and impermanence; if there is no awareness of distinctions, forever though permanence and impermanence; from the established doctrine, there are various mixed meanings; equally observing the measure of one's own mind, words cannot be obtained.'

'Those with meaningless aggregates, etc.' refers to those who are still in delusion, and whose cultivation of virtue has not yet manifested, will fall into the faults of permanence and impermanence. If there is no distinction, one can stay away from the two extremes and move towards tranquility. 'From the established doctrine' refers to the permanence clung to by external paths, and the seven kinds of impermanence, none of which are not wrong views, so it is said 'there are various mixed meanings'. If one uses the Buddha's wisdom to equally observe the present measure of one's own mind, one can be in accordance with reality.

理。則一切分別言說。皆不可得也。◎

楞伽阿跋多羅寶經註解卷第四(上)

楞伽阿跋多羅寶經註解卷第四(下)

宋求那跋多羅奉　詔譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉　詔同注

◎爾時大慧菩薩復。白佛言。世尊。惟愿世尊更為我說陰界入生滅。彼無有我誰生誰滅。愚夫者。依于生滅不覺苦盡不識涅槃。佛言善哉。諦聽當爲汝說。大慧白佛言。唯然受教　陰界入生滅。前文固言之矣。而大慧復有請者。意謂陰界入法有迷有解。以解則彼無有我誰為生滅。以迷則愚夫依于生滅。不覺若盡不識涅槃。何由出離生死耶。

佛告大慧。如來之藏是善不善因。能遍興造一切趣生。譬如伎兒變現諸趣離我我所。不覺彼故三緣和合方便而生。外道不覺計著作者為無始虛偽惡習所。熏名為識。藏生無明住地與七識俱。如海浪身常生不斷。離無常過離於我論。自性無垢畢竟清凈　答中言如來藏為善不善因者。如來謂理性如來。現前一念所具名之為藏。根塵一念心起隨染凈緣。染即無明。隨無明染緣。則為九界生死。凈即教行。隨教行凈緣。則為四種道滅。四種者。即生滅無生無量無作也。故曰是善不善因。因則感果。言一切趣生者。即十界善惡果

【現代漢語翻譯】現代漢語譯本：理，那麼一切分別言說，都是不可能成立的。◎

《楞伽阿跋多羅寶經註解》卷第四（上）

《楞伽阿跋多羅寶經註解》卷第四（下）

宋求那跋多羅（Gunabhadra，人名）奉詔譯

大明天界善世禪寺住持（臣）僧（宗泐）演福講寺住持（臣）僧（如玘）奉詔同注

◎這時，大慧菩薩（Mahamati Bodhisattva）又稟告佛說：『世尊，懇請世尊再為我解說陰、界、入（skandha, ayatana, dhatu）的生滅。既然沒有我（atman），是誰在生？誰在滅？愚昧的人執著于生滅，不能覺悟到苦的止息，不認識涅槃（Nirvana）。』佛說：『很好。仔細聽著，我將為你解說。』大慧稟告佛說：『遵命。』陰、界、入的生滅，前面已經講過了，而大慧再次請求解說，意思是說陰、界、入法有迷惑和覺悟之分。以覺悟來說，既然沒有我，是誰在生滅？以迷惑來說，愚昧的人執著于生滅，不能覺悟到苦的止息，不認識涅槃，如何才能脫離生死輪迴呢？

佛告訴大慧：『如來藏（Tathagatagarbha）是善與不善的因，能普遍地興起和創造一切趣向的眾生。譬如藝人變現出各種景象，這些景象都離不開我（atman）和我所（atmiya）。因為不覺悟這些，所以三緣和合，方便而生。外道（Tirthika）不覺悟，執著于作者，被無始以來的虛妄惡習所薰染，名為識（vijnana）。藏識（Alaya-vijnana）與無明住地（avidya-sthiti）和七識（seven consciousnesses）一同生起，猶如海浪之身，常生不斷，遠離了無常的過失，遠離了關於我的論斷，自性沒有垢染，畢竟清凈。』回答中說如來藏是善與不善的因，如來指的是理性如來，現前一念所具備的就叫做藏。根塵一念心起，隨著染凈的因緣。染就是無明，隨著無明的染緣，就是九界生死。凈就是教行，隨著教行的凈緣，就是四種道滅。四種指的是生滅、無生、無量、無作。所以說它是善與不善的因。因就能感果，說一切趣生，就是十界善惡果報。

【English Translation】 English version: In principle, all discriminating speech is unattainable. ◎

Annotation of the Lankavatara Sutra, Volume 4 (Part 1)

Annotation of the Lankavatara Sutra, Volume 4 (Part 2)

Translated by Gunabhadra (name of a person) of the Song Dynasty under Imperial Decree

Annotated jointly under Imperial Decree by the Abbot (Minister) Monk (Zongle) of Shanshi Chan Temple in the Great Ming Dynasty and the Abbot (Minister) Monk (Ruqi) of Yanfu Lecture Temple

◎ At that time, Mahamati Bodhisattva again said to the Buddha: 'World Honored One, I beseech the World Honored One to further explain to me the arising and ceasing of the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements). Since there is no atman (self), who is born and who ceases? Foolish people cling to arising and ceasing, not realizing the cessation of suffering and not recognizing Nirvana.' The Buddha said: 'Excellent. Listen carefully, and I will explain it to you.' Mahamati said to the Buddha: 'Yes, I will receive your teaching.' The arising and ceasing of the skandhas, ayatanas, and dhatus have already been discussed in the previous text, but Mahamati requests further explanation, meaning that there is delusion and understanding regarding the dharma of the skandhas, ayatanas, and dhatus. In terms of understanding, since there is no self, who is arising and ceasing? In terms of delusion, foolish people cling to arising and ceasing, not realizing the cessation of suffering and not recognizing Nirvana. How can they escape from the cycle of birth and death?

The Buddha told Mahamati: 'The Tathagatagarbha (Buddha-nature) is the cause of good and non-good, and can universally arise and create all sentient beings in various realms. It is like a performer who manifests various scenes, which are all inseparable from the self (atman) and what belongs to the self (atmiya). Because they are not aware of this, the three conditions come together, and they arise conveniently. Non-Buddhist (Tirthika) do not realize this, cling to the creator, and are薰染 (xunran, influenced) by beginningless false and evil habits, which are called vijnana (consciousness). The Alaya-vijnana (store consciousness) arises together with the avidya-sthiti (ground of ignorance) and the seven consciousnesses, like the body of a sea wave, constantly arising and unceasing, free from the fault of impermanence, and free from the theory of self. Its nature is without defilement and ultimately pure.' In the answer, it is said that the Tathagatagarbha is the cause of good and non-good. The Tathagata refers to the Tathagata of reason. The present moment of thought that is possessed is called the garbha (womb). When a thought arises from the root and dust, it follows the conditions of defilement and purity. Defilement is ignorance. Following the defiled conditions of ignorance, there is the cycle of birth and death in the nine realms. Purity is teaching and practice. Following the pure conditions of teaching and practice, there are the four kinds of cessation of the path. The four kinds refer to arising and ceasing, non-arising, immeasurable, and non-action. Therefore, it is said that it is the cause of good and non-good. The cause can bring about the result. Saying 'all sentient beings in various realms' refers to the good and evil karmic retributions of the ten realms.

報。譬如下喻上隨緣所造之法本離二我。如伎兒依咒術故變現種種形像。豈有二我之執。言三緣者根塵識也。根塵和合一念心起。由不覺故隨逐染緣惟造惑業。而成九界生死。彼外道以不覺故。妄計執著造作。由無始惡習所熏。名為識藏。轉生七識無名住地。言無明起之始也。從此根本乃生枝末無明。故喻之曰如海浪身常生不斷。此隨染緣從細至粗也。若能一念回光能隨凈緣。則離無常之過二我之執。自性清凈。所謂性德如來則究顯矣。

其餘諸識有生有滅。意意識等唸唸有七。因不實妄想取諸境界。種種形處計著名相。不覺自心所現色相。不覺苦樂不至解脫。名相諸纏貪生生貪。若因若攀緣。彼諸受根滅次第不生。余自心妄想不知苦樂。入滅受想正受第四　此言諸識有生有滅。諸識者。謂意識及意意識。並前五意識。是為七識。非第七二乘識也。由唸唸而起。起必同時。因不實妄想等者。謂六識取境也。種種形處者六塵也。根塵既形遂著名相。由不了色等自心所現。生苦樂受。展轉生死無由解脫。名相纏縛從貪起貪。因及所緣互相由藉。皆所謂生相也。彼諸受下是名滅相。謂受根及想行等次第不生。惟余自心妄想不覺苦樂。言入滅受想者。謂受想心滅。即滅盡定。或得四禪也。

善真諦解脫修行者。作

【現代漢語翻譯】現代漢語譯本：報。譬如用比喻來說明，隨順因緣所造的法，其根本是遠離二我的。就像伎人依靠咒術，變現出種種形象，哪裡會有二我的執著呢？所說的三緣，指的是根、塵、識。根和塵和合，一念心生起，由於不覺悟的緣故，隨逐染污的因緣，只造作迷惑的業，從而形成九界眾生的生死輪迴。那些外道因為不覺悟，妄自計度執著造作，由於無始以來的惡習所薰染，稱為識藏。轉生出第七識，處於無明的住地，這就是無明生起的開始。從此根本生出枝末無明，所以用海浪來比喻，浪身常常生起，不會斷絕。這是隨順染污的因緣，從細微到粗大的過程。如果能一念迴光返照，就能隨順清凈的因緣，就能脫離無常的過患和二我的執著，自性清凈，這樣，所謂的性德如來就究竟顯現了。其餘的各種識有生有滅。意意識等等唸唸都有七個。因為不真實的妄想而取各種境界，種種形狀處所計度著名相，不覺悟自心所顯現的色相，不覺悟苦樂，不能達到解脫。名相諸纏縛，貪著生而又生貪著，作為因和攀緣。那些受根滅，次第不生，其餘自心妄想不知苦樂，入滅受想正受第四。這裡說的是各種識有生有滅。各種識，指的是意識和意意識，以及前五意識，這合起來是七識，不是第七識二乘識。由於唸唸而生起，生起必定同時。因為不真實的妄想等等，說的是六識取境。種種形狀處所，指的是六塵。根塵既然形成，就著名相。由於不瞭解色等等是自心所顯現，產生苦樂感受，輾轉生死沒有解脫的途徑。名相纏縛，從貪婪生起貪婪，因和所緣互相依賴，都是所謂的生相。那些受下是滅相，說的是受根和想行等等次第不生，只剩下自心妄想不覺悟苦樂。說入滅受想，指的是受想心滅，就是滅盡定，或者得到四禪。

【English Translation】 English version: Report. For example, to use a metaphor to explain, the Dharma created according to conditions is fundamentally free from the duality of 'I'. Just like a performer relying on incantations to transform into various forms, how could there be attachment to the duality of 'I'? The so-called three conditions refer to the sense organs (根, gen), sense objects (塵, chen), and consciousness (識, shi). When the sense organs and sense objects come together, a single thought arises. Due to non-awakening, one follows defiled conditions, only creating deluded karma, thus forming the cycle of birth and death in the nine realms. Those non-Buddhist paths, due to non-awakening, falsely speculate, cling, and create. Due to the influence of beginningless evil habits, it is called the Alaya-consciousness (識藏, shi zang). It gives rise to the seventh consciousness, residing in the ground of ignorance, which is the beginning of the arising of ignorance. From this root, branch and twig ignorance arises, so it is likened to ocean waves, the wave body constantly arising, never ceasing. This is the process of following defiled conditions, from subtle to coarse. If one can have a single thought of turning the light inward, one can follow pure conditions, and then one can be free from the fault of impermanence and the attachment to the duality of 'I'. The self-nature is pure, and thus, the so-called Tathagata (如來, ru lai) of inherent virtue will be ultimately revealed. The remaining various consciousnesses have arising and ceasing. The mind-consciousness (意意識, yi yi shi) and so on, each thought has seven. Because of unreal delusions, one grasps various realms, measuring and naming various shapes and places, not realizing that the forms are manifested by one's own mind, not realizing suffering and happiness, and unable to attain liberation. The entanglements of names and forms, greed arises from greed, as both cause and condition. Those roots of sensation cease, and do not arise in sequence, only the delusions of one's own mind remain, not knowing suffering and happiness, entering cessation of sensation and thought, the fourth correct reception. This speaks of the various consciousnesses having arising and ceasing. The various consciousnesses refer to the mind-consciousness and the mental consciousness, as well as the preceding five consciousnesses, which together are the seven consciousnesses, not the seventh consciousness of the two vehicles. Because they arise thought after thought, and arising must be simultaneous. Because of unreal delusions and so on, it speaks of the six consciousnesses grasping realms. The various shapes and places refer to the six sense objects. Since the sense organs and sense objects have formed, they are named. Because one does not understand that forms and so on are manifested by one's own mind, suffering and happiness arise, and one transmigrates in birth and death without a path to liberation. The entanglements of names and forms, greed arises from greed, cause and condition rely on each other, all of which are the so-called characteristics of arising. Those sensations below are the characteristics of cessation, speaking of the roots of sensation and thought, action, and so on not arising in sequence, only the delusions of one's own mind remain, not realizing suffering and happiness. Speaking of entering cessation of sensation and thought, it refers to the cessation of sensation and thought, which is the cessation attainment, or attaining the four dhyanas.

解脫想。不離不轉名如來藏識。七識流轉不滅。所以者何。彼因攀緣諸識生故。非聲聞緣覺修行境界。不覺無我自共相攝受生陰界入。見如來藏五法自性人法無我則滅　善真諦解脫等。即聲聞所修。於此滅定作解脫想。非究竟滅也。不離不轉等。入楞伽云。而實未舍未轉如來藏中藏識之名。若無藏識七識則滅。由不轉不滅。所以七識與六識。為因及攀緣而生。然非二乘諸修行者所知境界。以彼唯了人無我性。于蘊界處取于自相及共相故。若見如來藏。則五法三自性皆無我相。豈陰界入而不滅耶。

地次第相續轉進。餘外道見不能傾動。是名住菩薩不動地。得十三昧道門樂。三昧覺所持。觀察不思議佛法自願。不受三昧門樂及實際。向自覺聖趣。不共一切聲聞緣覺及諸外道所修行道。得十賢聖種性道及身智意生。離三昧行。是故大慧。菩薩摩訶薩。欲求勝進者。當凈如來藏及識藏名　由前悟入得預初地次第增進。位深德著不為外道邪見所動。至第八不動地。於此得十種三昧樂門。為諸佛三昧力所持。覺即佛也。即能觀察諸佛之法及本願力。不同小乘著三昧樂及不住實際。則起化利物也。獲自證智。豈與凡小所修行同。得十賢聖種性道者。即十地聖種性也。十地皆聖。兼言賢者對極位而言也。及身智意生者。謂由十

【現代漢語翻譯】現代漢語譯本：解脫想。不離不轉名為如來藏識（Tathāgatagarbha-vijñāna，如來藏識）。第七識（第七識，末那識）流轉不滅。這是為什麼呢？因為第七識因攀緣諸識而生起，不是聲聞（Śrāvaka，聽聞佛法而悟道的修行者）和緣覺（Pratyekabuddha，靠自己力量悟道的修行者）的修行境界。他們不覺悟無我，執著于自相和共相，攝受生陰界入（五蘊、十二處、十八界）。如果能見到如來藏的五法自性，人法二無我（人無我、法無我）就能滅除，善、真諦、解脫等等，就是聲聞所修行的。他們在此滅定中作解脫想，但並非究竟的滅除。『不離不轉』等等，如《楞伽經》（Laṅkāvatāra Sūtra）所說：『實際上並未捨棄或轉變如來藏中的藏識之名。』如果沒有藏識，第七識就會滅除。由於不轉變、不滅除，所以第七識與第六識（第六識，意識）是互為因緣和攀緣而生起的。然而，這不是二乘（聲聞乘和緣覺乘）修行者所能理解的境界，因為他們只瞭解人無我性，對於五蘊、十二處、十八界，執著于自相和共相。如果能見到如來藏，那麼五法和三自性（遍計所執性、依他起性、圓成實性）都將顯現無我之相，那麼五蘊、十二處、十八界怎麼會不滅除呢？地次第相續轉進，其餘外道（Tīrthika，佛教以外的修行者）的見解不能動搖。這稱為安住菩薩（Bodhisattva，發菩提心，立志成佛的修行者）不動地（Acalābhūmi，第八地）。獲得十三昧道門樂，三昧（Samādhi，禪定）覺所支援，觀察不可思議的佛法自願，不接受三昧門樂及實際，趨向自覺聖趣，不與一切聲聞、緣覺及諸外道所修行的道相同。獲得十賢聖種性道及身智意生。離開三昧行。因此，大慧（Mahāmati，人名），菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），想要求得勝進，應當清凈如來藏及識藏之名。由於之前的悟入，得以進入初地，次第增進。位階深厚，德行顯著，不為外道的邪見所動搖，到達第八不動地。在此獲得十種三昧樂門，為諸佛的三昧力所支援。覺就是佛。就能觀察諸佛的法和本願力，不同於小乘（Hīnayāna，聲聞乘和緣覺乘）執著於三昧樂和不住于實際，從而發起化度眾生的事業。獲得自證智，怎麼能與凡夫和小乘所修行的相同呢？獲得十賢聖種性道，就是十地聖種性。十地都是聖位，兼稱『賢』，是相對於極果而言的。以及身智意生，是指由十

【English Translation】 English version: The thought of liberation. Not separate, not transforming, is called the Tathāgatagarbha-vijñāna (如來藏識, the storehouse consciousness of the Tathāgata). The seventh consciousness (第七識, the seventh consciousness, Manas-vijñāna) flows and does not cease. Why is this so? Because it arises from clinging to various consciousnesses, it is not the realm of practice for Śrāvakas (聲聞, disciples who attain enlightenment by hearing the teachings) and Pratyekabuddhas (緣覺, solitary Buddhas who attain enlightenment on their own). They are not aware of no-self, clinging to self-characteristics and common characteristics, embracing the arising of the skandhas, āyatanas, and dhātus (五蘊、十二處、十八界, aggregates, sense bases, and elements). If one sees the five dharmas and self-nature of the Tathāgatagarbha, then the two no-selves (人法二無我, the no-self of persons and the no-self of phenomena) will be extinguished, along with goodness, truth, liberation, etc., which are what Śrāvakas practice. They form the thought of liberation in this cessation samādhi, but it is not ultimate extinction. 'Not separate, not transforming,' etc., as the Laṅkāvatāra Sūtra (楞伽經) says: 'In reality, the name of the Ālaya-vijñāna (藏識, storehouse consciousness) within the Tathāgatagarbha has not been abandoned or transformed.' If there were no Ālaya-vijñāna, the seventh consciousness would cease. Because it does not transform or cease, the seventh consciousness and the sixth consciousness (第六識, the sixth consciousness, Mano-vijñāna) arise from mutual causes and conditions. However, this is not a realm that practitioners of the Two Vehicles (聲聞乘和緣覺乘, Śrāvakayāna and Pratyekabuddhayāna) can understand, because they only understand the no-self of persons, clinging to self-characteristics and common characteristics in the skandhas, āyatanas, and dhātus. If one sees the Tathāgatagarbha, then the five dharmas and three self-natures (遍計所執性、依他起性、圓成實性, parikalpita-svabhāva, paratantra-svabhāva, and pariniṣpanna-svabhāva) will all manifest the aspect of no-self, so how could the skandhas, āyatanas, and dhātus not be extinguished? Progressing continuously through the stages of the ground, the views of other Tīrthikas (外道, non-Buddhist practitioners) cannot shake it. This is called abiding in the Immovable Ground (Acalābhūmi, 不動地, the eighth Bodhisattva ground) of a Bodhisattva (菩薩, a being striving for enlightenment). Obtaining the joy of the thirteen samādhi gates, supported by the samādhi (三昧, meditative absorption) awareness, observing the inconceivable Dharma and vows of the Buddhas, not accepting the joy of the samādhi gates and reality, moving towards the self-awakened holy path, not sharing the path practiced by all Śrāvakas, Pratyekabuddhas, and other Tīrthikas. Obtaining the ten noble and holy lineage paths and the arising of body, wisdom, and mind. Separating from samādhi practice. Therefore, Mahāmati (大慧, a name), Bodhisattva-mahāsattvas (菩薩摩訶薩, great Bodhisattvas), desiring to seek superior progress, should purify the name of the Tathāgatagarbha and the Ālaya-vijñāna. Due to the previous realization, one is able to enter the first ground and progress gradually. The position is deep, the virtue is prominent, and one is not shaken by the wrong views of other Tīrthikas, reaching the eighth Immovable Ground. Here, one obtains the ten kinds of samādhi joy gates, supported by the samādhi power of the Buddhas. Awareness is the Buddha. One can observe the Dharma and original vows of the Buddhas, unlike the Hīnayāna (小乘, the Lesser Vehicle, referring to Śrāvakayāna and Pratyekabuddhayāna) which clings to the joy of samādhi and does not abide in reality, thereby initiating the work of transforming beings. Obtaining self-realized wisdom, how can it be the same as what ordinary people and the Hīnayāna practice? Obtaining the ten noble and holy lineage paths is the holy lineage of the ten grounds. All ten grounds are holy positions, and the term 'noble' is used in relation to the ultimate fruit. And the arising of body, wisdom, and mind refers to the ten

地至於佛地。身即法身智即報身。意生即化身。既得三身離於三昧因行。故戒勸云。欲勝進至如來地者。當凈如來藏識藏之名。如來之藏本無可凈。凈其垢者耳。識藏以名言者。由迷如來藏轉成妄識。無有別體故但有名。若無識藏之名。則轉妄識為如來藏也。

大慧。若無識藏名。如來藏者則無生滅。大慧。然諸凡聖悉有生滅。修行者自覺聖趣。現法樂住不捨方便。大慧。此如來藏識藏。一切聲聞緣覺。心想所見雖自性清凈。客塵所覆故猶見不凈。非諸如來。大慧。如來者現前境界。猶如掌中視阿摩勒果　如來藏本無生滅。今既複本而生滅何有。然諸凡聖悉有生滅者。凡謂外凡內凡。外凡即十信。內凡即住行。向亦名為賢。聖謂十地。聖亦有生滅者。雖能修行得自覺聖趣。猶居因位未離變易生死。言不捨方便者。一者自行增道方便。二者化他益物方便。皆有生滅義也。此如來藏等。入楞伽云。此如來藏識藏本性清凈。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。我於此義以神力建立。令勝鬘夫人及利智滿足諸菩薩等。宣揚演說如來藏及識藏。名七識俱生。聲聞計著見人法無我故。勝鬘夫人承佛威神說如來境界。非聲聞緣覺及外道境界。如來

【現代漢語翻譯】現代漢語譯本：到達佛的境界，身就是法身（Dharmakaya，佛的法性之身），智慧就是報身（Sambhogakaya，佛的報償之身），意念生起就是化身（Nirmanakaya，佛的化現之身）。既然獲得了三身，就脫離了三昧（Samadhi，禪定）的因行。所以戒律勸誡說：『想要勝進達到如來（Tathagata，佛的稱號）境界的人，應當清凈如來藏識藏（Tathagatagarbha-alayvavijnana，如來藏識）的名稱。』如來之藏本來就沒有什麼可以清凈的，只是清凈它的塵垢罷了。之所以用『識藏』這個名稱，是因為迷惑瞭如來藏，轉變成了妄識，沒有別的本體，所以只是一個名稱。如果沒有識藏這個名稱，那麼就能夠將妄識轉變為如來藏了。大慧（Mahamati，菩薩名）。如果沒有識藏這個名稱，如來藏就不會有生滅。大慧。然而，所有的凡夫和聖人都有生滅。修行者自覺證得聖者的境界，在現世安樂地居住，不捨棄方便法門。大慧。這個如來藏識藏，一切聲聞（Sravaka，聽聞佛法而修行的弟子）緣覺（Pratyekabuddha，獨自覺悟者），用心思量所見到的，雖然自性清凈，卻被客塵所覆蓋，所以仍然見到不凈，而不是諸如來所見。大慧。如來所見的現前境界，就像在手掌中觀看阿摩勒果（Amalaka，一種果實）。如來藏本來沒有生滅，現在既然恢復了本性，哪裡還有生滅呢？然而，所有的凡夫和聖人都有生滅，凡夫指的是外凡和內凡。外凡指的是十信位，內凡指的是住位和行位。向位也稱為賢位。聖人指的是十地菩薩。聖人也有生滅，雖然能夠修行得到自覺的聖者境界，仍然處於因位，沒有脫離變易生死。說不捨棄方便法門，一是自行增進道業的方便，二是化度他人利益眾生的方便，都有生滅的含義。這個如來藏等等，在《入楞伽經》（Lankavatara Sutra）中說：『這個如來藏識藏，本性清凈，被客塵所染而變得不凈。一切二乘（聲聞乘和緣覺乘）以及各種外道，憑空臆測，生起見解，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。』大慧。我爲了這個意義，用神力建立，讓勝鬘夫人（Srimala，一位在家菩薩）以及智慧充足的諸菩薩等，宣揚演說如來藏和識藏，名稱是七識俱生。聲聞執著於人法無我，所以勝鬘夫人承蒙佛的威神，說如來的境界，不是聲聞緣覺以及外道的境界。如來。

【English Translation】 English version: Reaching the Buddha-ground, the body is the Dharmakaya (the Dharma-body of the Buddha), wisdom is the Sambhogakaya (the reward-body of the Buddha), and the arising of intention is the Nirmanakaya (the transformation-body of the Buddha). Since one has attained the three bodies, one is liberated from the causal practices of Samadhi (meditative absorption). Therefore, the precepts advise: 'Those who wish to advance to the Tathagata (the Thus-Come One) ground should purify the name of the Tathagatagarbha-alayvavijnana (the storehouse consciousness of the Tathagata-womb).' The Tathagatagarbha is originally without anything to be purified; it is only the defilements that are purified. The reason for using the name 'storehouse consciousness' is that, due to delusion about the Tathagatagarbha, it is transformed into false consciousness, without a separate entity, so it is merely a name. If there were no name of storehouse consciousness, then one could transform false consciousness into the Tathagatagarbha. Mahamati (a Bodhisattva's name), if there were no name of storehouse consciousness, the Tathagatagarbha would be without arising and ceasing. Mahamati, however, all ordinary beings and sages have arising and ceasing. Practitioners consciously realize the state of the sages, dwell in the joy of the present Dharma, and do not abandon expedient means. Mahamati, this Tathagatagarbha-alayvavijnana, as seen by all Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) through their mental conceptions, although its self-nature is pure, is still seen as impure because it is covered by adventitious dust, unlike what is seen by the Tathagatas. Mahamati, the present realm of the Tathagatas is like viewing an Amalaka (a type of fruit) fruit in the palm of one's hand. The Tathagatagarbha is originally without arising and ceasing; now that it has returned to its original nature, where is there arising and ceasing? However, all ordinary beings and sages have arising and ceasing; ordinary beings refer to outer ordinary beings and inner ordinary beings. Outer ordinary beings refer to the ten stages of faith, and inner ordinary beings refer to the stages of dwelling and practice. The stage of approach is also called the stage of the worthy. Sages refer to the ten Bhumis (grounds) of Bodhisattvas. Sages also have arising and ceasing; although they can cultivate and attain the conscious realization of the state of sages, they are still in the causal stage and have not yet escaped the change and transformation of birth and death. The statement 'do not abandon expedient means' refers to two aspects: first, the expedient means of self-cultivation to increase the path; second, the expedient means of transforming others to benefit beings, both of which have the meaning of arising and ceasing. This Tathagatagarbha, etc., the Lankavatara Sutra says: 'This Tathagatagarbha-alayvavijnana is pure in its original nature, but becomes impure due to being defiled by adventitious dust. All the two vehicles (Sravakayana and Pratyekabuddhayana) and various non-Buddhist paths, through conjecture and speculation, give rise to views and cannot directly realize it. The Tathagata clearly sees this, like viewing an Amalaka fruit in the palm of one's hand.' Mahamati, for this meaning, I establish with divine power, causing Srimala (a lay Bodhisattva) and other Bodhisattvas who are full of wisdom to proclaim and expound the Tathagatagarbha and the alayvavijnana, whose name is the seven co-arisen consciousnesses. Sravakas are attached to the non-self of persons and dharmas, so Srimala, relying on the Buddha's majestic power, speaks of the realm of the Tathagatas, which is not the realm of Sravakas, Pratyekabuddhas, and non-Buddhists. The Tathagata.

藏識藏。唯佛及餘利智依義。菩薩智慧境界。是故汝及余菩薩摩訶薩。于如來藏識藏當勤修學。莫但聞覺作知足想　我於此下。指往昔所說經為證。如來之說本不假證。但于彼經已曾廣明。故茲略說得以指之。入楞伽云我與勝鬘夫人及余深妙凈智菩薩。說如來藏名識藏與七識俱起。令諸聲聞見法無我。故勝鬘下文顯可見。言莫但聞覺作知足想者。言如來藏識藏是佛境界。非三慧具足莫能造詣。戒勸修學良在此也。

爾時世尊欲重宣此義。而說偈言。

甚深如來藏　　而與七識俱　二種攝受生　　智者則遠離　如映象現心　　無始習所熏　如實觀察者　　諸事悉無事　如愚見指月　　觀指不觀月　計著名字者　　不見我真實　心為工伎兒　　意如和伎者　五識為伴侶　　妄想觀伎眾

頌上如來藏與七識俱乃至由自相共相二種攝取則有陰界入生。此乃隨妄緣者。若能反妄見如來藏。則遠離生死矣。如映象等喻上說也。謂八識體性本來無物。由無始惡習所熏。轉生諸識等法。如鏡現像。稱性而觀像虛事亡。復以指月。以喻假名實法有得有失。茍不能忘言契理。政如觀指而不觀月也。心謂如來藏心。隨緣變造如伎兒之化現。意即意根復起意識識起善惡。如和伎者。五識取塵意識同起。是為伴侶

【現代漢語翻譯】現代漢語譯本：阿賴耶識（Ālayavijñāna，藏識）。只有佛和具有殊勝智慧、依于正義的菩薩才能瞭解這種智慧境界。因此，你和其他菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）應當勤奮修學如來藏識（Tathāgatagarbha-ālayavijñāna）。不要僅僅聽聞和覺察就自滿。我在這裡引用過去所說的經典作為證明。如來的說法本來不需要證明，但因為在那些經典中已經詳細闡明，所以在這裡簡略地說並加以引用。《入楞伽經》（Laṅkāvatāra Sūtra）中說：『我與勝鬘夫人（Śrīmālādevī）及其他具有甚深微妙清凈智慧的菩薩，說如來藏名為識藏，與七識一同生起，使聲聞（Śrāvaka）見到法無我（dharma-anātman）。』所以勝鬘經的下文顯示這是可以見到的。說『不要僅僅聽聞和覺察就自滿』，是說如來藏識是佛的境界，不是三慧（聞、思、修）具足就不能達到的，勸誡修學的原因就在這裡。

這時，世尊想要再次宣說這個意義，於是說了偈頌：

『甚深如來藏，而與七識俱，二種攝受生，智者則遠離。如映象現心，無始習所熏，如實觀察者，諸事悉無事。如愚見指月，觀指不觀月，計著名字者，不見我真實。心為工伎兒，意如和伎者，五識為伴侶，妄想觀伎眾。』

這首偈頌是說如來藏與七識俱起，乃至由自相和共相兩種攝取，就會有陰（skandha）、界（dhātu）、入（āyatana）的產生。這是隨順妄緣的人。如果能夠反過來從虛妄中見到如來藏，就能遠離生死。如映象等是比喻上面所說的。意思是說八識的體性本來沒有實體，由於無始以來的惡習所薰染，轉化產生諸識等法，就像鏡子顯現影像一樣。如果按照體性來觀察，影像虛幻，事情就會消失。又用手指月亮來比喻，用假名來指代實法，有得也有失。如果不能忘卻言語而契合真理，就像看手指而不看月亮一樣。心指的是如來藏心，隨順因緣變化造作，就像工伎之人變化顯現一樣。意指的是意根，再次生起意識，意識生起善惡。就像和伎之人一樣。五識取塵，意識一同生起，是為伴侶。

【English Translation】 English version: The Ālayavijñāna (storehouse consciousness). Only the Buddha and those with superior wisdom who rely on righteousness can understand this wisdom realm. Therefore, you and other Bodhisattva-mahāsattvas (great bodhisattvas) should diligently study the Tathāgatagarbha-ālayavijñāna (the womb of the Thus-Come One, storehouse consciousness). Do not be content with merely hearing and perceiving. Here, I cite the scriptures spoken in the past as proof. The Thus-Come One's teachings do not inherently require proof, but because they have been extensively explained in those scriptures, I will briefly mention them here and refer to them. The Laṅkāvatāra Sūtra (Entering the Laṅka Scripture) states: 'I, along with Śrīmālādevī (Queen Śrīmālā) and other bodhisattvas with profound and subtle pure wisdom, speak of the Tathāgatagarbha as the Ālayavijñāna, arising together with the seven consciousnesses, enabling the Śrāvakas (voice-hearers) to see the dharma-anātman (non-self of phenomena).' Therefore, the subsequent text of the Śrīmālā Sūtra reveals that this can be seen. The statement 'Do not be content with merely hearing and perceiving' means that the Tathāgatagarbha-ālayavijñāna is the realm of the Buddha, and cannot be attained without the three wisdoms (hearing, thinking, and cultivating). The reason for encouraging study lies here.

At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verse:

'The profound Tathāgatagarbha, Arises together with the seven consciousnesses, Two kinds of grasping give rise to birth, The wise ones then stay far away. Like reflections appearing in the mind, Influenced by beginningless habitual tendencies, Those who observe reality as it is, Find all things are nothing at all. Like fools seeing the finger pointing at the moon, They look at the finger and not at the moon, Those who cling to names and concepts, Do not see my true reality. The mind is like a performing artist, The will is like the conductor of the performance, The five consciousnesses are companions, Delusions watch the performance.'

This verse speaks of the Tathāgatagarbha arising together with the seven consciousnesses, and that through the two kinds of grasping, self-nature and shared-nature, there will be the arising of skandhas (aggregates), dhātus (elements), and āyatanas (sense bases). This is for those who follow deluded conditions. If one can turn back from delusion and see the Tathāgatagarbha, one can be far from birth and death. The analogy of reflections in a mirror is used above. It means that the nature of the eight consciousnesses is originally without substance, but due to the influence of beginningless bad habits, it transforms and produces phenomena such as the various consciousnesses, just like a mirror reflecting images. If one observes according to the nature, the images are illusory, and things will disappear. The analogy of pointing at the moon with a finger is used to represent using provisional names to refer to real phenomena, with both gains and losses. If one cannot forget the words and accord with the truth, it is like looking at the finger and not at the moon. The mind refers to the Tathāgatagarbha-mind, which changes and creates according to conditions, just like the transformations manifested by a performing artist. The will refers to the mind-root, which again gives rise to consciousness, and consciousness gives rise to good and evil. It is like the conductor of the performance. The five consciousnesses grasp objects, and consciousness arises together with them, serving as companions.

。妄想分別如觀伎人也。

爾時大慧菩薩白佛言。世尊。唯愿為說五法自性識二種無我究竟分別相。我及余菩薩摩訶薩。於一切地次第相續。分別此法入一切佛法。入一切佛法者。乃至如來自覺地。佛告大慧。諦聽諦聽善思念之。大慧白佛言。唯然受教。佛告大慧。五法自性識二種無我分別趣相者。謂名相妄想正智如如。若修行者。修行入如來自覺聖趣。離於斷常有無等見。現法樂正受住現在前。大慧。不覺彼五法自性識二無我。自心現外性凡夫妄想。非諸聖賢　五法等上雖已明。而未曾約諸地分別。示其所以。入一切佛法至如來地者。故復請之。答中先通示五法迷悟相。謂修行者趣入。則五法通是悟相。故曰若修行者等。若反是不覺。則五法通是迷相。故云不覺彼五法等。是知法無自性迷悟在人。此且總示。所以趣入等相。備見後文。

大慧白佛言。世尊。云何愚夫妄想生。非諸聖賢。佛告大慧。愚夫計著俗數名相。隨心流散。流散已種種相像貌。墮我我所見。希望計著妙色。計著已無知覆障。故生染著。染著已貪恚癡所生業積集。積集已妄想自纏。如蠶作繭。墮生死海諸趣曠野。如汲井輪。以愚癡故不能知如幻野馬水月自性離我我所。起於一切不實妄想。離相所相及生住滅。從自心妄想生。非自在時

【現代漢語翻譯】現代漢語譯本：虛妄的分別就像觀看戲子表演一樣。

這時，大慧菩薩對佛說：『世尊，請您為我們解說五法（名、相、妄想、正智、如如）自性識（阿賴耶識、轉識）和二種無我（人無我、法無我）的究竟分別相。我和其他的菩薩摩訶薩，在各個修行階段次第相續地分別這些法，從而進入一切佛法，乃至達到如來自覺的境界。』

佛告訴大慧：『仔細聽，仔細聽，好好地思考。』大慧回答佛說：『遵命。』佛告訴大慧：『五法、自性識、二種無我的分別趣相是這樣的：名、相、妄想、正智、如如。如果修行者修行進入如來自覺的聖境，遠離斷見、常見、有見、無見等錯誤的見解，在當下就能體驗到快樂和正確的感受，安住于現在。』

『大慧，不覺悟這五法、自性識、二種無我，就會被自心顯現的外境所迷惑，產生凡夫的妄想，聖賢則不會這樣。』（前面雖然已經闡明了五法等，但沒有結合各個修行階段來分別說明，以揭示其所以然，以及如何進入一切佛法乃至如來地，所以再次請教。回答中首先概括地揭示了五法的迷悟之相，即修行者如果趣入，那麼五法就都是悟的體現，所以說『如果修行者等』。反之，如果不覺悟，那麼五法就都是迷的體現，所以說『不覺彼五法等』。由此可知，法沒有自性，迷悟在於人。這只是總體的揭示，關於趣入等的具體情形，詳見後文。）

大慧菩薩對佛說：『世尊，為什麼愚夫會產生妄想，而聖賢不會呢？』

佛告訴大慧：『愚夫執著於世俗的名相，隨心念流散，流散之後產生種種形象和外貌，從而陷入對『我』和『我所』的執見，希望和執著於美妙的色相。執著之後，被無知所矇蔽，產生染著。染著之後，由貪、嗔、癡所產生的業力不斷積聚。積聚之後，妄想就如同蠶作繭一樣將自己纏繞起來，從而墮入生死苦海和各個輪迴的曠野，就像汲水的井輪一樣。因為愚癡，所以不能認識到如幻的野馬、水中的月亮，以及自性本離『我』和『我所』的真相，從而生起一切不真實的妄想，執著于能相和所相，以及生、住、滅的現象，這些都是從自心的妄想產生的，並非自在天所為。』

【English Translation】 English version: Delusional discriminations are like watching a performer.

At that time, Mahamati (Great Wisdom) Bodhisattva said to the Buddha: 'World Honored One, I beseech you to explain the ultimate distinctions of the five Dharmas (name, form, discrimination, right knowledge, suchness), the self-nature discriminating consciousness (Alaya-consciousness, turning consciousness), and the two kinds of egolessness (personal egolessness, dharma egolessness). I and other Bodhisattva-Mahasattvas, in successive stages of all the grounds, will discriminate these Dharmas and enter into all Buddha-Dharmas, even up to the self-realization ground of the Tathagata (Thus Come One).'

The Buddha told Mahamati: 'Listen carefully, listen carefully, and contemplate well.' Mahamati replied to the Buddha: 'Yes, I receive your teaching.' The Buddha told Mahamati: 'The distinguishing characteristics of the five Dharmas, self-nature discriminating consciousness, and two kinds of egolessness are as follows: name, form, discrimination, right knowledge, suchness. If a practitioner cultivates and enters the holy realm of the Tathagata's self-realization, and is free from views of annihilation, permanence, existence, non-existence, etc., then they can experience joy and correct feelings in the present moment, and abide in the present.'

'Mahamati, if one is not aware of these five Dharmas, self-nature discriminating consciousness, and two kinds of egolessness, they will be deluded by the external world manifested by their own mind, and generate the delusions of ordinary people, which is not the case for sages and saints.' (Although the five Dharmas, etc., have been explained above, they have not been distinguished in relation to the various stages of practice, in order to reveal the reason for this, and how to enter all Buddha-Dharmas up to the Tathagata ground, so I ask again. The answer first broadly reveals the aspects of delusion and enlightenment of the five Dharmas, that is, if a practitioner enters, then the five Dharmas are all manifestations of enlightenment, hence the saying 'If a practitioner, etc.' Conversely, if one is not aware, then the five Dharmas are all manifestations of delusion, hence the saying 'Not aware of those five Dharmas, etc.' From this, it can be known that the Dharma has no self-nature, and delusion and enlightenment depend on the person. This is just a general revelation, and the specific circumstances of entering, etc., are detailed in the following text.)

Mahamati Bodhisattva said to the Buddha: 'World Honored One, why do foolish people generate delusions, while sages and saints do not?'

The Buddha told Mahamati: 'Foolish people are attached to conventional names and forms, and their minds wander. After wandering, they generate various images and appearances, and thus fall into the view of attachment to 'self' and 'what belongs to self', hoping for and clinging to beautiful forms. After clinging, they are obscured by ignorance, and generate attachment. After attachment, the karmic forces generated by greed, hatred, and delusion accumulate. After accumulating, delusions entangle themselves like a silkworm making a cocoon, thus falling into the sea of birth and death and the wilderness of various cycles of rebirth, like a well wheel drawing water. Because of foolishness, they cannot recognize the illusory mirage, the moon in the water, and the truth that self-nature is originally free from 'self' and 'what belongs to self', thus generating all unreal delusions, clinging to the perceiver and the perceived, and the phenomena of arising, abiding, and ceasing, which all arise from the delusions of one's own mind, and are not caused by Ishvara (a creator god).'

節微塵勝妙生。愚癡凡夫墮名相流　此徴釋中。別約名相妄想。就凡夫法以示迷相。謂依六塵等俗數名相。起諸分別。其心流散妄返。墮我我所見。希望計著於色。覆障聖智起貪恚癡。造作諸業如蠶作繭。妄想自纏墮于諸趣生死大海。已上迷相無出三道。文顯可見。如蠶作繭者。喻自纏縛也。如汲井輪者。喻生死輪迴也。如幻野馬等。喻不知幻性離我我所也。起於一切不實等。謂名相起諸妄想。妄本不實起于幻相。幻相本虛離相所相。亦無生住滅可得。則歸於自心而已。實非自在等邪因所生。凡愚不知妄取外境。隨諸名相流散耳。

大慧。彼相者。眼識所照名為色。耳鼻舌身意意慧所照。名為聲香味觸法。是名為相。大慧。彼妄想者。施設眾名顯示諸相如此不異。像馬車步男女等名。是名妄想。大慧。正智者。彼名相不可得猶如過客。諸識不生不斷不常。不墮一切外道聲聞緣覺之地　彼相者等。追釋名相二法。不出六識。取彼六塵。名之者名也。所取者相也。顯示施設諸名相者妄想也像馬等名。以此名即顯其相。名相既立謂此事如是決定不異。是名妄想分別。已上三法屬凡夫。正智者下。就聖賢法以明悟相。言名相不可得者。謂欲求正智。但悟名相不實猶如過客。識心不起離乎斷常。不墮凡小境界。是為正智。

【現代漢語翻譯】現代漢語譯本：節微塵勝妙生（指極其微小的塵埃也能產生殊勝美妙的事物）。愚癡凡夫墮入名相流（愚昧無知的凡夫沉溺於名相的流轉之中）——這是在解釋中，特別針對名相的虛妄分別，就凡夫的法理來揭示迷惑的表象。意思是說，依憑六塵等世俗的名相，生起各種分別念，心神散亂，虛妄地返回，墮入我見和我所見，希望和執著於色相，從而遮蔽聖智，生起貪婪、嗔恨、愚癡，造作各種業，就像蠶作繭一樣，虛妄地自我纏繞，墮入諸趣生死的大海。以上所說的迷惑表象，沒有超出三道（指見道、修道、無學道）。文義顯明可見。如同蠶作繭，比喻自我纏縛。如同汲井的輪子，比喻生死輪迴。如同幻化的野馬等，比喻不知道幻化的本性，從而脫離我見和我所見。生起一切不真實等，意思是說，名相生起各種虛妄的念頭，虛妄的本性是不真實的，生起于幻化的表象。幻化的表象本來是虛空的，脫離了能相和所相，也沒有生、住、滅可以得到，那麼就回歸於自心而已。實際上並非由自在天等邪因所生。凡夫愚昧無知，虛妄地取著外境，隨著各種名相而流散罷了。

大慧（菩薩名）。那些相，是眼識所照見的，稱為色；耳、鼻、舌、身、意、意慧所照見的，稱為聲、香、味、觸、法，這些就叫做相。大慧，那些妄想，是設施各種名稱，顯示各種相，如此這般沒有差異，比如象、馬、車、步、男女等名稱，這就叫做妄想。大慧，正智，是那些名相不可得，猶如過客，各種識不生、不斷、不常，不墮入一切外道、聲聞、緣覺的境界。那些相等等，追溯解釋名相這兩種法，沒有超出六識。取著那六塵，稱之為名，所取著的稱之為相。顯示設施各種名相，就是妄想，比如象、馬等名稱。用這些名稱就顯示了它們的相。名相一旦確立，就認為這件事就是這樣，確定無疑，這就是妄想分別。以上三種法屬於凡夫。正智以下，就聖賢的法理來闡明覺悟的表象。說名相不可得，意思是說，想要尋求正智，只要領悟名相不真實，猶如過客，識心不起，脫離斷滅和常有的見解，不墮入凡夫和小乘的境界，這就是正智。

【English Translation】 English version: Even from a tiny mote of dust, wondrous and exquisite things can arise. Foolish ordinary beings fall into the stream of names and forms. This passage, in its explanation, specifically addresses the deluded thoughts about names and forms, using the Dharma of ordinary beings to reveal the appearance of delusion. It means that by relying on mundane names and forms such as the six sense objects, various discriminations arise. The mind becomes scattered and returns in delusion, falling into the views of 'I' and 'mine,' hoping and clinging to forms, thereby obscuring sacred wisdom, giving rise to greed, hatred, and delusion, and creating various karmas like a silkworm making its cocoon, deludedly entangling itself, and falling into the great ocean of birth and death in various realms. The aforementioned appearances of delusion do not go beyond the Three Paths (referring to the Paths of Seeing, Cultivation, and No-More-Learning). The meaning of the text is clear and visible. The silkworm making its cocoon is a metaphor for self-entanglement. The well pulley is a metaphor for the cycle of birth and death. The mirage-like wild horses are a metaphor for not knowing the illusory nature and thus not detaching from 'I' and 'mine.' The arising of all unreal things means that names and forms give rise to various deluded thoughts. The nature of delusion is unreal, arising from illusory appearances. The illusory appearances are inherently empty, detached from the perceiver and the perceived, and there is no arising, abiding, or ceasing to be found. Thus, it returns to one's own mind. In reality, it is not produced by external causes such as the god Ishvara. Ordinary fools, ignorant and unknowing, falsely grasp external objects and are scattered by various names and forms.

Mahamati (name of a Bodhisattva), those 'appearances' are what the eye-consciousness perceives, called 'form'; what the ear, nose, tongue, body, mind, and intellect perceive are called 'sound,' 'smell,' 'taste,' 'touch,' and 'dharma.' These are called 'appearances.' Mahamati, those 'deluded thoughts' are the establishment of various names, displaying various appearances, in such a way that there is no difference, such as the names 'elephant,' 'horse,' 'cart,' 'foot soldier,' 'male,' 'female,' etc. These are called 'deluded thoughts.' Mahamati, 'right knowledge' is that those names and forms are unattainable, like passing guests; the various consciousnesses do not arise, do not cease, are not constant, and do not fall into the realms of all heretics, Sravakas (voice-hearers), and Pratyekabuddhas (solitary realizers). 'Those appearances,' etc., trace back and explain the two Dharmas of names and forms, which do not go beyond the six consciousnesses. Grasping those six sense objects is called 'name,' and what is grasped is called 'appearance.' Displaying and establishing various names and forms is 'deluded thought,' such as the names 'elephant,' 'horse,' etc. These names display their appearances. Once names and forms are established, it is thought that this matter is thus, certain and without doubt; this is called 'deluded discrimination.' The above three Dharmas belong to ordinary beings. 'Right knowledge' below elucidates the appearance of enlightenment from the perspective of the Dharma of sages. Saying that names and forms are unattainable means that if one wants to seek right knowledge, one only needs to realize that names and forms are unreal, like passing guests; the mind of consciousness does not arise, detaching from the views of annihilation and permanence, and not falling into the realms of ordinary beings and the Lesser Vehicle; this is right knowledge.

複次大慧。菩薩摩訶薩以此正智不立名相。非不立名相。舍離二見建立及誹謗。知名相不生。是名如如。大慧。菩薩摩訶薩住如如者。得無所有境界故。得菩薩歡喜地。得菩薩歡喜地已。永離一切外道惡趣。正住出世間趣法相成熟。分別幻等一切法。自覺法趣相。離諸妄想見怪異相。次第乃至法雲地。于其中間三昧力。自在神通開敷。得如來地已。種種變化圓照示現。成熟眾生如水中月。究竟滿足十無盡句。為種種意解眾生分別說法。法身離意所作。是名菩薩。入如如所得　此段正明如如。由前正智觀察名相非有非無故。言不立非不立也。舍離有無二邊。不墮損益二謗。一切名相不生。是為如如義也。菩薩住如如下。正示如如所得之相。既曰如如。豈有得乎。乃以無得而得。得自他因果之法。言無所有境界者。離空有二邊之相。由此登歡喜地。則別教初地也。不離而離。離一切外道惡趣。無住而住。住出世間正趣。無分別而分別。了一切法皆悉如幻。無證而證。證自覺法趣。亦離諸妄想見性異相。即能見所見。前文所謂相見俱離是也。如是次第至法雲地。以至三昧力等種種功德。由之開法至如來地。為眾生故普現色身。如水中月。具足成滿十無盡愿。隨其意解而為說法。其身清凈離心意識。是為如如所得之相

【現代漢語翻譯】現代漢語譯本：大慧，菩薩摩訶薩以這種正確的智慧，既不執著于名相，也不否定名相。他們捨棄了建立和誹謗這兩種見解，明白名相的本性是不生不滅的，這就是所謂的『如如』。大慧，菩薩摩訶薩安住于『如如』的境界中，因為證得了無所有（離空有二邊）的境界，所以證得了菩薩的歡喜地（菩薩修行階位的第一地）。證得菩薩歡喜地之後，就永遠脫離了一切外道和惡趣，安住在出世間的正道上，各種佛法逐漸成熟。他們能夠分辨世間一切法都如幻象，並且能自覺地證得佛法的真趣，遠離各種虛妄的念頭和怪異的現象。這樣次第修行，直到法雲地（菩薩修行的最高階段）。在這期間，他們憑藉三昧（專注的禪定）的力量，自在地運用神通，開啟智慧，證得如來地（佛的境界）。證得如來地之後，就能以種種變化圓滿地照耀和示現，教化成熟眾生，就像水中的月亮一樣。最終圓滿具足十種無盡的願力，爲了適應各種不同理解能力的眾生而分別說法。他們的法身清凈，遠離了心意的造作。這就是菩薩證入『如如』境界所獲得的。這一段主要闡明『如如』的含義。由於之前用正確的智慧觀察到名相既非實有也非虛無，所以說既不執著也不否定。捨棄了有和無這兩種極端，不落入損減和增益這兩種誹謗。一切名相的本性是不生不滅的，這就是『如如』的意義。菩薩安住于『如如』的境界，正是爲了顯示證得『如如』的境界。既然說是『如如』，哪裡還有什麼可得的呢？實際上是以無所得而得，證得自他因果之法。所說的『無所有境界』，是遠離空和有這兩種極端的狀態。因此而登上歡喜地，也就是別教（佛教宗派之一）的初地。不離而離，脫離一切外道和惡趣。無住而住，安住在出世間的正道上。無分別而分別，明瞭一切法都如幻象。無證而證，證得自覺的佛法真趣，也脫離了各種虛妄的念頭和見性的怪異現象。也就是能見和所見都已脫離。正如前文所說的『相見俱離』。像這樣次第修行直到法雲地，憑藉三昧力等種種功德，由此開啟佛法直到如來地。爲了眾生的緣故而普遍示現色身，就像水中的月亮一樣。具足圓滿成就十種無盡的願力，隨著眾生的理解能力而為他們說法。他們的身體清凈，遠離了心意識的造作。這就是證得『如如』境界所獲得的種種功德。

【English Translation】 English version: Furthermore, Mahamati, Bodhisattva-Mahasattvas, with this right knowledge, neither establish nor deny names and forms. They abandon the two views of affirmation and negation, understanding that names and forms do not arise. This is called 『Tathata』 (如如, Suchness). Mahamati, Bodhisattva-Mahasattvas abiding in 『Tathata』, attain the realm of no-thing-ness (無所有境界, realm free from the duality of emptiness and existence), and thus attain the Joyful Ground (歡喜地, Pramudita-bhumi, the first of the ten bhumis). Having attained the Joyful Ground, they forever depart from all heretical paths and evil destinies, abiding rightly in the path of transcendence, with the characteristics of the Dharma maturing. They discern all dharmas (法, phenomena) as being like illusions, and consciously attain the true nature of the Dharma, free from all delusive thoughts and strange appearances. Progressing sequentially up to the Cloud of Dharma Ground (法雲地, Dharma-megha-bhumi, the tenth bhumi), in the intervening stages, through the power of Samadhi (三昧, concentration), they freely manifest supernatural abilities, opening up and attaining the Tathagata Ground (如來地, the Buddha-ground). Having attained the Tathagata Ground, they manifest various transformations, illuminating and guiding sentient beings like the moon in water. Ultimately, they fulfill the ten inexhaustible vows (十無盡句, ten inexhaustible vows), and preach the Dharma according to the various understandings of sentient beings. Their Dharma-body (法身, Dharmakaya) is free from the workings of the mind. This is what Bodhisattvas attain by entering 『Tathata』. This passage mainly elucidates the meaning of 『Tathata』. Because the preceding right knowledge observes that names and forms are neither existent nor non-existent, it is said that they neither establish nor deny them. Abandoning the two extremes of existence and non-existence, they do not fall into the two slanders of diminution and augmentation. The nature of all names and forms is non-arising and non-ceasing; this is the meaning of 『Tathata』. The Bodhisattva abiding in 『Tathata』 is precisely to show the characteristics of attaining 『Tathata』. Since it is called 『Tathata』, where is there anything to be attained? In reality, it is attaining without attaining, attaining the Dharma of self, others, cause, and effect. The so-called 『realm of no-thing-ness』 is the state of being free from the two extremes of emptiness and existence. Therefore, they ascend to the Joyful Ground, which is the first ground of the Separate Teaching (別教, a specific Buddhist teaching). Separating without separating, they depart from all heretical paths and evil destinies. Abiding without abiding, they abide in the right path of transcendence. Discriminating without discriminating, they understand that all dharmas are like illusions. Attaining without attaining, they attain the true nature of the Dharma consciously, also free from all delusive thoughts and strange appearances of seeing the nature. That is, both the seer and the seen are separated. As the previous text said, 『both the appearance and the seeing are separated』. In this way, progressing sequentially up to the Cloud of Dharma Ground, relying on the power of Samadhi and various merits, they open up the Dharma and reach the Tathagata Ground. For the sake of sentient beings, they universally manifest the physical body, like the moon in water. They fully accomplish the ten inexhaustible vows, and preach the Dharma according to the understanding abilities of sentient beings. Their body is pure, free from the workings of mind-consciousness. This is the various merits attained by realizing 『Tathata』.

也。

爾時大慧菩薩白佛言。世尊。云何世尊為三種自性入於五法。為各有自相宗。佛告大慧。三種自性及八識二種無我。悉入五法。大慧。彼名及相。是妄想自性。大慧。若依彼妄想生心心法。名俱時生。如日光俱。種種相各別分別持。是名緣起自性。大慧。正智如如者不可壞故名成自性　上既明五法。則三自性義在其中。今前後會攝。故復問其攝入之外亦各有自相宗耶。答中先答總入可知。次別配法相。初以名相對妄想者。從所因言也。以彼妄想反屬緣起者。從所起說也。若依妄想生心心法者。言心王心所依分別起。起乃同時。如日與光不相舍離。分別諸相自持其名各各無差。是為緣起自性。正智如如皆非有作故不可壞。是名圓成自性。是為三自性入五法也。

複次大慧。自心現妄想八種分別。謂識藏意意識及五識身相者。不實相。妄想故。我我所二攝受滅二無我生。是故大慧。此五法者。聲聞緣覺菩薩如來。自覺聖智諸地相續次第。一切佛法悉入其中　此明五法攝於八識。于自心現而起妄想。有八種分別。皆是虛妄不實之相。若能捨離二種我執。則能所攝受俱滅。二無我智由是而生。即正智如。如是知。識等雖異同歸五法。無別自相宗明矣。然此五法。而三乘與佛及一切諸法皆入其中也。

【現代漢語翻譯】現代漢語譯本：這時，大慧菩薩對佛說：『世尊，為什麼世尊說三種自性包含在五法之中？它們各自有獨立的體性嗎？』佛告訴大慧：『三種自性以及八識、兩種無我，都包含在五法之中。』大慧，『名』（名稱，概念）和『相』（現象，外在形式）是妄想自性。大慧，如果依仗這些妄想而生起心和心所法，就叫做『俱時生』（同時產生），就像陽光和光芒同時出現一樣。種種現象各自不同，分別執持，這就叫做緣起自性。大慧，真正的智慧，如如不動，不可破壞，所以叫做圓成自性。』上面已經闡明了五法，那麼三種自性的含義就在其中了。現在前後會合歸納，所以又問它們包含在五法之外，是否各自有獨立的體性。回答中先回答總的包含關係，這是可以理解的。其次分別對應法相。首先用『名』和『相』對應妄想，是從所因的角度來說的。用妄想反過來歸屬緣起，是從所起的角度來說的。如果依仗妄想而生起心和心所法，就是說心王和心所依仗分別而生起，生起是同時的，就像太陽和光芒不相分離。分別各種現象，各自執持其名稱，各自沒有差別，這就是緣起自性。真正的智慧，如如不動，都不是人為造作的，所以不可破壞，這就叫做圓成自性。這就是三種自性包含在五法之中。其次，大慧，自心顯現的妄想有八種分別，就是識藏（Alaya-識，儲存一切種子識）、意（Manas-末那識，恒常思量的主體）、意識（Vijnana-了別識，對外境進行識別判斷）、以及五識身（眼、耳、鼻、舌、身五種感覺器官）的『相』（現象，外在形式），都不是真實的，都是妄想。如果能滅除我執（對自我的執著）和我所執（對屬於我的事物的執著）這兩種執著，那麼能攝受和所攝受都會消滅，兩種無我智（人無我和法無我）由此而生。所以，大慧，這五法，是聲聞（Sravaka-聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha-通過觀察因緣而覺悟的人）、菩薩（Bodhisattva-發願救度一切眾生的修行者）、如來（Tathagata-佛的稱號之一，意為『如實而來』）的自覺聖智，是諸地（菩薩修行的不同階段）相續次第，一切佛法都包含在其中。』這裡說明五法包含八識。在自心顯現中產生妄想，有八種分別，都是虛妄不真實的現象。如果能夠舍離兩種我執，就能使能攝受和所攝受都消滅，兩種無我智由此而生，也就是正智如如。這樣可知，識等等雖然不同，最終都歸於五法，沒有各自獨立的體性，這是很明顯的。然而這五法，三乘（聲聞乘、緣覺乘、菩薩乘）與佛以及一切諸法都包含在其中。

【English Translation】 English version: At that time, Mahamati Bodhisattva said to the Buddha: 'World Honored One, why does the World Honored One say that the three Svabhavas (three natures) are included in the five Dharmas (five categories of existence)? Do they each have their own independent essence?' The Buddha told Mahamati: 'The three Svabhavas, as well as the eight Vijnanas (eight consciousnesses) and the two Anatmas (two non-selves), are all included in the five Dharmas.' Mahamati, 'Nama' (name, concept) and 'Lakshana' (characteristic, external form) are the Parikalpita-svabhava (imaginary nature). Mahamati, if, relying on these imaginations, mind and mental functions arise, it is called 'Sahaja-utpada' (simultaneous arising), just like the sun and its rays appearing at the same time. Various phenomena are each different, and each holds onto its own distinctions; this is called Paratantra-svabhava (dependent nature). Mahamati, true wisdom, suchness, is immutable and indestructible, therefore it is called Parinishpanna-svabhava (perfected nature).' The above has already clarified the five Dharmas, so the meaning of the three Svabhavas is within them. Now, bringing together the beginning and the end to summarize, therefore he asks again whether, outside of being included in the five Dharmas, they each have their own independent essence. The answer first answers the general inclusion, which is understandable. Secondly, it matches the Dharma-lakshanas (characteristics of phenomena) separately. First, using 'name' and 'characteristic' to correspond to imagination is from the perspective of the cause. Using imagination to attribute to dependent arising is from the perspective of what arises. If, relying on imagination, mind and mental functions arise, it means that the mind-king and mental functions rely on discrimination to arise; the arising is simultaneous, just like the sun and its rays are inseparable. Discriminating various phenomena, each holding onto its name, each without difference, this is the Paratantra-svabhava. True wisdom, suchness, is not artificially created, so it is indestructible; this is called Parinishpanna-svabhava. This is the three Svabhavas included in the five Dharmas. Furthermore, Mahamati, the imaginations manifested by one's own mind have eight kinds of discriminations, which are the 'Lakshana' (characteristic, external form) of Alaya-vijnana (storehouse consciousness, the consciousness that stores all seeds), Manas (the thinking faculty, the constant thinking subject), Vijnana (consciousness, the consciousness that distinguishes external objects), and the five Vijnana-kayas (the five sense organs: eye, ear, nose, tongue, and body), are all unreal, all imaginations. If one can eliminate the two kinds of attachments: Atma-graha (attachment to self) and Atmiya-graha (attachment to what belongs to self), then both the grasper and the grasped will be extinguished, and the two Anatma-jnanas (two non-self wisdoms: the non-self of person and the non-self of phenomena) will arise from this. Therefore, Mahamati, these five Dharmas are the self-realized sacred wisdom of Sravakas (disciples who practice by hearing the Dharma), Pratyekabuddhas (those who awaken through observing conditions), Bodhisattvas (practitioners who vow to save all sentient beings), and Tathagatas (one of the titles of the Buddha, meaning 'thus come'), they are the successive order of the Bhumis (different stages of Bodhisattva practice), and all Buddha-dharmas are included in them.' Here it explains that the five Dharmas include the eight Vijnanas. In the manifestation of one's own mind, imaginations arise, with eight kinds of discriminations, all of which are unreal and untrue phenomena. If one can abandon the two kinds of self-attachment, one can cause both the grasper and the grasped to be extinguished, and the two non-self wisdoms will arise from this, which is true wisdom, suchness. Thus it can be known that although the Vijnanas etc. are different, they ultimately return to the five Dharmas, without their own independent essence, which is very clear. However, these five Dharmas include the three Yanas (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), the Buddha, and all Dharmas.

複次大慧。五法者。相名妄想如如正智。大慧相者。若處所形相色像等現。是名為相。若彼有如是相。名為瓶等。即此非余是說為名。施設眾名顯示諸相。瓶等心心法是名妄想。彼名彼相畢竟不可得。始終無覺于諸法無展轉。離不實妄想。是名如如。真實決定究竟自性不可得。彼是如相。我及諸佛隨順入處。普為眾生如實演說施設顯示。于彼隨入正覺。不斷不常妄想不起。隨順自覺聖趣。一切外道聲聞緣覺所不得相。是名正智。大慧是名五法。三種自性八識二種無我。一切佛法悉入其中。是故大慧。當自方便學亦教他人勿隨於他　此段重列名釋義復自一途。大同小異不無所以。先相后名不出名實互有前後。餘二不同者。前約自行。故前智后如。此兼化他則反其次。故云我及諸佛隨順入處者。如如也。普為眾生如實演說等。正智也。故知此文兼自化他。此中言相者。謂所見色等形狀各別也。名者依彼諸相立瓶等名。因此名相則有心心數法種種攀緣。是名妄想。了達名相畢竟無有。但是迷心展轉分別。如是觀察離諸妄想。是名如如也。真實決定等者。重指如相。示諸佛入處。依于自證如實演說不斷不常。非凡小偏邪所得故名正智。又曰一切佛法悉入其中者。約互攝義通結四種。故與上異。戒云自學教他。又言勿隨於他者。

【現代漢語翻譯】現代漢語譯本大慧，再說五法，即是相（lakshana，表象）、名（nama，名稱）、妄想（vikalpa，虛妄分別）、如如（tathata，真如實性）、正智（samyañ-jñana，正確的智慧）。大慧，什麼是相？就是處所、形狀、顏色、形象等顯現，這叫做相。如果那裡有這樣的相，就名為瓶子等等。就是這個而不是其他的，這叫做名。施設各種名稱來顯示各種相。瓶子等的心和心法，這叫做妄想。那個名和那個相，畢竟是不可得的，從始至終沒有覺察，對於諸法沒有展轉變化，遠離不真實的妄想，這叫做如如。真實、決定、究竟的自性是不可得的，那就是如相。我和諸佛隨順而入之處，普遍地為眾生如實地演說、施設、顯示，對於那個隨順而入，就是正覺，不斷也不常，妄想不起，隨順自覺的聖趣，一切外道、聲聞、緣覺所不能得到的相，這叫做正智。大慧，這叫做五法、三種自性、八識、二種無我，一切佛法都包含在其中。所以，大慧，應當自己方便學習，也教導他人，不要隨順於他人。這段經文重新列出名稱並解釋其含義，又從另一個角度闡述，雖然大同小異，但並非沒有原因。先說相，后說名，不出名和實相互有先後。其餘兩種不同的是，前面是就自己修行而言，所以前面是智，後面是如。這裡兼顧教化他人，則次序相反。所以說『我和諸佛隨順而入之處』，就是如如。『普遍地為眾生如實地演說』等等，就是正智。所以知道這段經文兼顧了自利利他。這裡說相，是指所見到的顏色等形狀各不相同。名，是依據那些相而立的瓶子等名稱。因為這些名相，所以有心和心數法種種攀緣，這叫做妄想。了達名相畢竟沒有，只是迷妄的心展轉分別，這樣觀察，遠離各種妄想，這叫做如如。真實決定等等，是再次指明如相，顯示諸佛進入的地方，依據于自己證悟的如實演說，不斷也不常，不是凡夫小乘偏邪所能得到的，所以叫做正智。又說一切佛法都包含在其中，是就互相攝入的意義來總括四種，所以和上面不同。經文說自己學習教導他人，又說不要隨順於他人。

【English Translation】 English version Furthermore, Mahamati, the five dharmas are: appearance (lakshana), name (nama), imagination (vikalpa), suchness (tathata), and right knowledge (samyag-jñana). Mahamati, what is appearance? It is the manifestation of locations, shapes, colors, images, and so on. This is called appearance. If there is such an appearance there, it is called a pot, and so on. This, and not something else, is called name. Establishing various names to reveal various appearances. The mind and mental functions related to pots, and so on, are called imagination. That name and that appearance are ultimately unattainable. From beginning to end, there is no awareness, and there is no transformation in relation to all dharmas. Being free from unreal imagination is called suchness. True, definite, and ultimately unattainable self-nature, that is the aspect of suchness. The place where I and all the Buddhas enter, universally and truthfully expounding, establishing, and revealing for all beings. For those who enter into that, it is right enlightenment, neither continuous nor discontinuous, without the arising of imagination, following the self-awakened noble path, an aspect unattainable by all heretics, Shravakas, and Pratyekabuddhas. This is called right knowledge. Mahamati, these are called the five dharmas, the three self-natures, the eight consciousnesses, and the two kinds of selflessness. All the Buddha-dharma is contained within them. Therefore, Mahamati, you should diligently study yourself and also teach others, and do not follow others. This passage re-lists the names and explains their meanings, and also elaborates from another perspective. Although largely the same with minor differences, there is a reason for it. First, appearance is mentioned, then name, indicating that name and reality are mutually related and have a sequence. The difference in the remaining two is that the former is in terms of one's own practice, so wisdom comes before suchness. Here, it takes into account teaching others, so the order is reversed. Therefore, it is said, 'The place where I and all the Buddhas enter,' which is suchness. 'Universally and truthfully expounding for all beings,' and so on, is right knowledge. Therefore, it is known that this passage takes into account both self-benefit and benefiting others. Here, appearance refers to the different shapes of colors, etc., that are seen. Name refers to the names of pots, etc., established based on those appearances. Because of these names and appearances, there are various clinging of the mind and mental functions, which is called imagination. Understanding that names and appearances are ultimately non-existent, but merely the discriminating of a deluded mind, observing in this way, being free from various imaginations, is called suchness. True, definite, etc., is to re-emphasize the aspect of suchness, showing the place where all Buddhas enter, based on the truthful exposition of one's own realization, neither continuous nor discontinuous, not attainable by ordinary people, Hinayana, or those who are biased and heretical, therefore it is called right knowledge. Furthermore, it is said that all the Buddha-dharma is contained within it, which is to summarize the four types in terms of the meaning of mutual inclusion, so it is different from the above. The sutra says to learn oneself and teach others, and also says not to follow others.

謂莫隨名相所轉也。

爾時世尊欲重宣此義。而說偈言。

五法三自性　　及與八種識　二種無有我　　悉攝摩訶衍　名相虛妄想　　自性二種相　正智及如如　　是則為成相

悉攝摩訶衍者。謂上四法普攝一切大乘之法。反而言之。一切佛法。亦遍攝此之四法也。

爾時大慧菩薩復白佛言。世尊。如世尊所說句。過去諸佛如恒河沙。未來現在亦復如是。云何世尊。為如說而受。為更有餘義。惟愿如來哀愍解脫　三世諸佛如恒河沙。經教言之多矣。諸佛之數為果如所說而受耶。為別有義耶。故復請云云。

佛告大慧。莫如說受。三世諸佛量。非如恒河沙。所以者何。過世間望非譬所譬。以凡愚計常外道妄想長養惡見生死無窮。欲令厭離生死趣輪精勤勝進。故為彼說言。諸佛易見。非如優曇缽華難得見故。息方便求。有時復觀諸受化者作是說言。佛難值遇。如優曇缽華。優曇缽華無已見今見當見。如來者世間悉見不以建立自通故說言。如來出世如優曇缽華。大慧。自建立自通者。過世間望。彼諸凡愚所不能信。自覺聖智境界。無以為譬。真實如來過心意意識所見之相。不可為譬。大慧。然我說譬佛如恒河沙無有過咎　答中先指其非。蓋諸佛數量過於恒沙。亦過世間心量所望。故非喻

所喻。豈特恒沙而已。蓋凡設喻義非一揆。如彼凡愚未受化者。生死無窮。佛則為說諸佛易見非如曇華。令其不生退想息其方便妄求進求佛道。以難顯易。所以進之也。有時觀已受化者為說。佛之難值猶如曇華。令其欣慕向道。所以策之也。又云。曇華之難見者。無已今當見之說。而如來於世人皆見之。故知說如來如曇華者。實起人難遭之想耳。然此二喻言難言易者。皆如來化用邊事。非如來自證境界。故云不以建立自通。若論自證世間無等。非喻所及。一切凡愚莫能信受。亦非心意識所能知見。然有時而為建立化他。何咎之有。

大慧。譬如恒沙一切魚鱉輸收摩羅師子象馬人獸踐踏。沙不念言彼惱亂我而生妄想。自性清凈無諸垢污。如來應供等正覺。自覺聖智恒河大力神通自在等沙。一切外道諸人獸等一切惱亂。如來不念而生妄想。如來寂然無有念想。如來本願以三昧樂安眾生故。無有惱亂。猶如恒沙等無有異。又斷貪恚故　恒沙世間無情之物。雖為魚鱉人獸等踐踏。不生惱亂之念。以喻如來聖智神通自在受諸外道人獸惱亂不起念想。蓋以本願力利安眾生。無有愛憎分別。輸收摩羅翻殺子魚。

譬如恒沙。是地自性劫盡燒時。燒一切地而彼地大不捨自性。與火大俱生故。其餘愚夫作地燒想。而地不燒。

【現代漢語翻譯】現代漢語譯本：所用的比喻，難道僅僅是恒河沙而已嗎？大概凡是設立比喻，意義並非只有一個方面。比如那些凡夫愚人，沒有接受教化的人，生死輪迴沒有窮盡。佛就為他們說，諸佛容易見到，不像曇花那樣難得一見，讓他們不產生退卻的想法，停止那些方便妄求，進而追求佛道，這是用難來顯示易，所以用來勸勉他們前進。有時觀察已經接受教化的人，為他們說，佛的難得值遇，就像曇花一樣，讓他們欣慕嚮往佛道，這是用來鞭策他們。又說，曇花的難得見到，是沒有『已經、現在、將要見到』的說法，而如來在世，世人都能見到。所以知道說如來像曇花一樣，實際上是使人產生難得遭遇的想法罷了。然而這兩種比喻，說難說易，都是如來教化眾生的方便手段，不是如來自證的境界。所以說不以建立（言說）來通達（自證境界）。如果論自證的境界，在世間沒有可以比擬的，不是比喻所能達到的，一切凡夫愚人不能相信接受，也不是心意識所能知見的。然而有時爲了建立（言說）來教化他人，又有什麼過錯呢？

大慧（Mahamati，菩薩名）。譬如恒河沙，一切魚、鱉、輸收摩羅（Sushumara，鱷魚）、師子（Simha，獅子）、象、馬、踐踏，沙不會想『它們惱亂我』而生起妄想，它的自性清凈，沒有各種垢污。如來應供等正覺，自覺聖智恒河大力神通自在等同恒河沙，一切外道、諸等一切惱亂，如來不會想而生起妄想，如來寂然沒有念想。如來本來的願力，以三昧的快樂安樂眾生，所以沒有惱亂，就像恒河沙一樣沒有差別。又因為斷除了貪慾和嗔恚的緣故。恒河沙是世間無情之物，即使被魚、鱉、等踐踏，也不會生起惱亂的念頭，用它來比喻如來的聖智神通自在，受到各種外道的惱亂，不起念想。這是因為如來以本願力利益安樂眾生，沒有愛憎分別。輸收摩羅翻譯過來是殺子魚（鱷魚）。

譬如恒河沙，這地的自性，劫盡燒燬時，燒燬一切地，而這地大不捨棄自己的自性，與火大一同存在。其餘愚夫產生地被燒燬的想法，而地實際上沒有被燒燬。

【English Translation】 English version: What is used for analogy, is it just the Ganges sand? Generally, the meaning of setting up analogies is not one-sided. For example, those ordinary fools who have not received enlightenment, their cycle of birth and death is endless. The Buddha then tells them that the Buddhas are easy to see, not as rare as the Udumbara flower, so that they do not have the idea of retreating, stop those expedient and vain pursuits, and then pursue the path of Buddhahood. This is to show the easy by the difficult, so it is used to encourage them to move forward. Sometimes, observing those who have already received enlightenment, he tells them that the Buddha is difficult to encounter, just like the Udumbara flower, so that they admire and yearn for the path of Buddhahood. This is used to spur them on. It is also said that the Udumbara flower is difficult to see, there is no saying of 'already, now, will see', but the Tathagata (Tathagata, Buddha's title) is in the world, and everyone can see him. So knowing that saying the Tathagata is like the Udumbara flower, it actually makes people have the idea of a rare encounter. However, these two metaphors, saying difficult and saying easy, are all expedient means for the Tathagata to enlighten sentient beings, not the self-realized realm of the Tathagata. Therefore, it is said that one does not attain (the self-realized realm) through establishing (words). If one talks about the self-realized realm, there is nothing in the world that can be compared to it, it cannot be reached by metaphors, all ordinary fools cannot believe and accept it, nor can it be known and seen by the mind and consciousness. However, what fault is there in sometimes establishing (words) to enlighten others?

Mahamati (Mahamati, name of a Bodhisattva). For example, the Ganges sand, all fish, turtles, Sushumara (Sushumara, crocodile), Simha (Simha, lion), elephants, horses, and ** trample on it, the sand will not think 'they are disturbing me' and give rise to delusion, its nature is pure, without various defilements. The Tathagata, worthy of offerings, perfectly enlightened, self-aware of the holy wisdom, the Ganges' great power, supernatural powers, and freedom are like the Ganges sand, all heretics, all , and all disturbances, the Tathagata will not think and give rise to delusion, the Tathagata is silent and has no thoughts. The Tathagata's original vow is to bring peace and happiness to sentient beings with the joy of Samadhi, so there is no disturbance, just like the Ganges sand, there is no difference. Also, because of cutting off greed and hatred. The Ganges sand is an inanimate object in the world, even if it is trampled on by fish, turtles, and , it will not give rise to disturbing thoughts, using it to compare the Tathagata's holy wisdom, supernatural powers, and freedom, receiving the disturbances of various heretics and **, not giving rise to thoughts. This is because the Tathagata uses the power of the original vow to benefit and bring peace to sentient beings, without love, hatred, or discrimination. Sushumara translates to 'fish that kills its young' (crocodile).

For example, the Ganges sand, the nature of this earth, when the kalpa ends and is burned, burns all the earth, but this earth element does not abandon its own nature, and exists together with the fire element. The other fools have the idea that the earth is burned, but the earth is actually not burned.

以火因故。如是大慧。如來法身如恒沙不壞　此言沙性不壞。喻如來法身常住。言是地自性者。有事有理。以事則同一堅性。故為沙為石。以理則與彼堅濕暖動均一真性。故劫盡燒時而地性自若。蓋地與火大俱是生故。愚夫不知見謂燒爾。火因者以地無火而不燒火無地而不續故。地不得而燒。如來法身不遷不變亦復然也。

大慧。譬如恒沙無有限量。如來光明亦復如是。無有限量。為成熟眾生故。普照一切諸佛大眾。大慧。譬如恒沙別求異沙永不可得。如是大慧。如來應供等正覺。無生死生滅。有因緣斷故　此一節言恒沙無有限量者。喻如來光明無量普照一切。言無異沙者。喻如來離分段變易二種生死。以有漏無漏因緣皆斷故也。

大慧。譬如恒沙增減不可得知。如是大慧。如來智慧成熟眾生不增不減。非身法故。身法者有壞。如來法身非是身法　此喻如來以方便智成熟眾生而於法身體無增減。不同色身有生有滅。身法者色身也。

如壓恒沙油不可得。如是一切極苦眾生。逼迫如來乃至眾生未得涅槃。不捨法界自三昧愿樂。以大悲故　塵沙無油。喻如來雖為眾生眾苦所逼乃至蠢動未盡涅槃欲舍深心願樂亦不可得。以大悲心具足成就眾生故也。

大慧。譬如恒沙隨水而流。非無水也。如是大慧

【現代漢語翻譯】現代漢語譯本：大慧，好比火燃燒的原因。如來法身就像恒河沙一樣不可毀壞（恒沙不壞：指恒河沙的性質不會毀壞）。這說明沙子的性質不會毀壞，比喻如來法身是常住不滅的。說這是地的自性，有事相和理體兩方面的含義。從事相上說，地和沙石具有同一堅固的性質，所以可以成為沙或石頭。從理體上說，地與堅、濕、暖、動等性質具有同一真實的自性，所以在劫難結束時被火燒燬，而地的性質依然如故。這是因為地和火大都是因緣和合而生的。愚昧的人不明白這個道理，只看到燃燒的現象。火燃燒的原因在於，沒有地，火就無法燃燒；沒有火，地也不會被燒燬。地是無法被火燒燬的。如來法身不遷變，也是同樣的道理。大慧，譬如恒河沙沒有雜質（**：指雜質）。如來的光明也像這樣，沒有雜質。爲了成熟眾生，普遍照耀一切諸佛大眾。大慧，譬如在恒河沙中尋找不同的沙子，永遠不可能找到。如是大慧，如來應供等正覺，沒有生死的生滅。因為斷絕了因緣（因緣斷故：指斷絕了生死輪迴的因緣）。這一節說恒河沙沒有雜質，比喻如來的光明無量，普遍照耀一切。說沒有不同的沙子，比喻如來遠離分段生死和變易生死兩種生死。因為有漏和無漏的因緣都斷絕了。大慧，譬如恒河沙的增減無法得知。如是大慧，如來的智慧成熟眾生，不增不減。因為不是身法（身法：指有生滅變化的色身）。身法是有壞滅的。如來法身不是身法。這比喻如來用方便智慧成熟眾生，而對於法身本體沒有增減。不同於色身有生有滅。身法指的是色身。就像壓榨恒河沙無法得到油一樣。像這樣，一切極度痛苦的眾生，逼迫如來，乃至眾生沒有得到涅槃，如來也不會捨棄法界自三昧的愿樂。因為有大悲心（大悲故：指如來以大悲心救度眾生）。塵沙中沒有油。比喻如來雖然被眾生種種痛苦所逼迫，乃至微小的眾生沒有盡到涅槃，想要捨棄深心願樂也是不可能的。因為如來以大悲心具足成就眾生。大慧，譬如恒河沙隨水流淌，不是沒有水。如是大慧

【English Translation】 English version: Mahamati, it is like the cause of fire. Thus, Mahamati, the Dharmakaya (法身: Dharma body) of the Tathagata (如來: Thus Come One) is like the sands of the Ganges, indestructible (恒沙不壞: the nature of the Ganges sands is indestructible). This means that the nature of the sand is indestructible, symbolizing that the Dharmakaya of the Tathagata is permanent. To say that this is the self-nature of the earth has both aspects of phenomena and principle. In terms of phenomena, the earth and sand have the same solid nature, so they can become sand or stone. In terms of principle, the earth shares the same true nature with solidity, moisture, warmth, and movement, so even when burned at the end of a kalpa (劫: cosmic cycle), the nature of the earth remains the same. This is because both earth and fire are produced by causes and conditions. Ignorant people do not understand this principle and only see the phenomenon of burning. The cause of fire is that without earth, fire cannot burn; without fire, earth cannot be burned. The earth cannot be burned. The Dharmakaya of the Tathagata is unchanging, and it is the same principle. Mahamati, it is like the sands of the Ganges having no impurities (**：指雜質: impurities). The light of the Tathagata is also like this, without impurities. In order to mature sentient beings, it universally illuminates all the Buddhas and their assemblies. Mahamati, it is like trying to find different sands in the Ganges, which is impossible. Thus, Mahamati, the Tathagata, worthy of offerings, perfectly enlightened, has no birth and death. Because the causes and conditions are cut off (因緣斷故: because the causes and conditions of the cycle of birth and death are cut off). This section says that the sands of the Ganges have no impurities, symbolizing that the light of the Tathagata is immeasurable and universally illuminates everything. To say that there are no different sands symbolizes that the Tathagata is free from the two kinds of birth and death: segmented birth and death and variable birth and death. Because both defiled and undefiled causes and conditions are cut off. Mahamati, it is like the increase or decrease of the sands of the Ganges cannot be known. Thus, Mahamati, the wisdom of the Tathagata matures sentient beings, neither increasing nor decreasing. Because it is not a bodily phenomenon (身法: refers to the physical body which is subject to birth and death). Bodily phenomena are subject to destruction. The Dharmakaya of the Tathagata is not a bodily phenomenon. This is a metaphor that the Tathagata uses expedient wisdom to mature sentient beings, and there is no increase or decrease in the Dharmakaya itself. It is different from the physical body, which has birth and death. Bodily phenomena refer to the physical body. It is like trying to extract oil from the sands of the Ganges, which is impossible. In this way, all extremely suffering sentient beings, oppress the Tathagata, and even if sentient beings have not attained Nirvana (涅槃: liberation), the Tathagata will not abandon the joy of the Samadhi (三昧: meditative absorption) of the Dharma realm. Because of great compassion (大悲故: because the Tathagata saves sentient beings with great compassion). There is no oil in the dust and sand. It is a metaphor that although the Tathagata is oppressed by the various sufferings of sentient beings, and even if tiny sentient beings have not reached Nirvana, it is impossible to abandon the deep-hearted joy. Because the Tathagata fully accomplishes sentient beings with great compassion. Mahamati, it is like the sands of the Ganges flowing with water, it is not without water. Thus, Mahamati

。如來所說一切諸法。隨涅槃流。是故說言如恒河沙。如來不隨諸去流轉。去是壞義故。大慧。生死本際不可知。不知故云何說去。大慧。去者斷義。而愚夫不知　恒沙隨流。愚人但見沙流而不見水。以智觀之。非無水也。此喻如來說一切法隨順涅槃。有如順流而非去義。故曰如來不隨諸去流轉。謂於法悟性。不隨相轉。故不同去流。以去是生死壞滅之義故也。生死本際等。入楞伽云。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。趣即去也。

大慧白佛言。世尊。若眾生生死本際不可知者。云何解脫可知。佛告大慧。無始虛偽過惡妄想習氣因滅。自心現知外義。妄想身轉解脫不滅。是故無邊。非都無所有。為彼妄想作無邊等異名。觀察內外離於妄想無異眾生。智及爾焰一切諸法悉皆寂靜。不識自心現妄想故。妄想生。若識則滅　生死解脫本際理等。云何一可知一不可知。答中言無始虛偽等。乃是解脫之由。言以自心現知于外境。則妄想身轉即是解脫。既妄想轉即是解脫實不滅也。不滅則遍一切處。故曰無邊。體既無邊故。云非都無所有。為彼妄想等。言彼妄想轉處。作解脫無邊等名。名轉體不轉故云異名。觀察內外者。前以自心現知外義。則外無外相。還以此理而照內心。則內外一如。

【現代漢語翻譯】現代漢語譯本：如來所說的一切諸法，都隨順於涅槃之流。所以說如同恒河沙一樣。如來不隨順這些流逝而流轉，因為『去』意味著壞滅。大慧（Mahamati），生死的本際是不可知的，因為不可知，怎麼能說『去』呢？大慧，『去』意味著斷滅，而愚昧的人不明白。如同恒河沙隨水流逝，愚人只看到沙的流動而看不到水。用智慧觀察，並非沒有水。這比喻如來說一切法都隨順涅槃，是隨順流淌而不是『去』的意思。所以說如來不隨順諸『去』流轉，是指對於法的領悟在於自性，不隨外相流轉，因此不同於隨波逐流。因為『去』是生死壞滅的意思。關於生死本際等，《入楞伽經》說：『生死本際不可得知，既然不可知，怎麼能說趣向呢？大慧，趣向的意思是斷滅，凡夫愚昧不知道。』趣就是『去』的意思。

大慧（Mahamati）稟告佛說：『世尊，如果眾生的生死本際不可知，那麼解脫怎麼能可知呢？』佛告訴大慧：『無始以來的虛偽、過惡、妄想習氣的因滅除，就能以自心現量了知外境的意義，妄想之身轉變，解脫不會滅，所以是無邊的，並非完全沒有。為那些妄想賦予無邊等等不同的名稱。觀察內外，遠離妄想，沒有與眾生不同的地方，智慧以及智慧的光芒，一切諸法都寂靜。因為不認識自心所現的妄想，所以妄想產生；如果認識了，妄想就會滅除。』生死解脫的本際，道理是相同的，為什麼一個可知，一個不可知呢？回答中說，無始以來的虛偽等等，是解脫的原因。說用自心現量了知外境，那麼妄想之身轉變就是解脫。既然妄想轉變就是解脫，那麼解脫實際上沒有滅。不滅就遍及一切處，所以說是無邊的。本體既然是無邊的，所以說並非完全沒有。為那些妄想等等，說那些妄想轉變的地方，賦予解脫、無邊等等名稱。名稱轉變而本體不轉變，所以說是不同的名稱。觀察內外，之前用自心現量了知外境，那麼外境就沒有外相。還用這個道理來照見內心，那麼內外就是一樣的。

【English Translation】 English version: All dharmas spoken by the Tathagata (Thus Come One) flow towards Nirvana. Therefore, it is said to be like the sands of the Ganges. The Tathagata does not flow with these currents, because 'going' means destruction. Mahamati (Great Wisdom), the origin of birth and death is unknowable. Because it is unknowable, how can one speak of 'going'? Mahamati, 'going' means cessation, but foolish people do not understand. Like the sands of the Ganges flowing with the water, fools only see the flow of sand and not the water. With wisdom, it is not that there is no water. This is an analogy for the Tathagata saying that all dharmas accord with Nirvana, which is flowing along, not 'going'. Therefore, it is said that the Tathagata does not flow with the currents of 'going', meaning that the realization of dharma lies in one's own nature, not flowing with external appearances, thus differing from following the current. Because 'going' means the destruction of birth and death. Regarding the origin of birth and death, the Lankavatara Sutra says: 'The origin of birth and death cannot be known. Since it cannot be known, how can one speak of direction? Mahamati, the meaning of direction is cessation, which ordinary fools do not know.' Direction is the same as 'going'.

Mahamati (Great Wisdom) said to the Buddha: 'World Honored One, if the origin of beings' birth and death is unknowable, how can liberation be knowable?' The Buddha told Mahamati: 'When the causes of beginningless falsity, faults, and habitual tendencies of delusion are extinguished, one can know the meaning of external objects through one's own mind's direct perception. The body of delusion transforms, and liberation does not cease, therefore it is boundless, not completely non-existent. Different names such as boundlessness are given to those delusions. Observing internally and externally, apart from delusion, there is no difference from sentient beings. Wisdom and the radiance of wisdom, all dharmas are tranquil. Because one does not recognize the delusion manifested by one's own mind, delusion arises; if one recognizes it, delusion will cease.' The origins of birth and death and liberation are the same in principle. Why is one knowable and the other unknowable? The answer says that beginningless falsity, etc., is the cause of liberation. It says that knowing external objects through one's own mind's direct perception, then the transformation of the body of delusion is liberation. Since the transformation of delusion is liberation, liberation does not actually cease. Not ceasing, it pervades all places, therefore it is said to be boundless. Since the essence is boundless, it is said to be not completely non-existent. Regarding those delusions, etc., it says that the place where those delusions transform is given names such as liberation and boundlessness. The name transforms, but the essence does not transform, therefore it is said to be different names. Observing internally and externally, previously, one knew external objects through one's own mind's direct perception, then external objects have no external appearance. Using this principle to illuminate the inner mind, then the internal and external are the same.

離於妄相惟一真如。更無別法。故云無異眾生。智及爾焰了無待對。所以諸法悉皆寂靜。不識自心現者。重結示釋成。此妄想生滅。皆由自心識與不識而已矣。茍識自心妄無不滅。然有言識而妄不滅者。是未為真識故也。

爾時世尊欲重宣此義。而說偈言。

觀察諸導師　　猶如恒河沙　不壞亦不去　　亦復不究竟　是則為平等　　觀察諸如來　猶如恒沙等　　悉離一切過　隨流而性常　　是則佛正覺

不壞頌上喻法身常住。不去頌如來說法不隨諸去流轉。亦復不究竟者。謂以不壞不去觀察如來。則未為究竟。當觀諸佛猶如恒沙平等無異離諸過患。又言隨流性常者。謂隨順究竟涅槃之流。是為真常正覺也。

爾時大慧菩薩復白佛言。世尊。唯愿為說一切諸法剎那壞相。世尊。云何一切法剎那。佛告大慧。諦聽諦聽。善思念之。當爲汝說。佛告大慧。一切法者。謂善不善無記有為無為世間出世間有罪無罪有漏無漏受不受　剎那者時之最促。念之極微者也。如雲壯士一彈指頃六十一剎那。故以心念起滅不停為剎那。又物之無常變壞者為剎那。是皆眾生虛妄識相。上說妄想身轉。是說陰等無常。故舉諸法剎那壞相為問。答中先列一切法名。然後為釋。

大慧。略說心意意識及習氣。是

五受陰因。是心意意識習氣長養。凡愚善不善妄想　略說者。對下廣說而言。心識習氣乃生死之因。五陰乃生死之果。由不了心識習氣長養。故有三界六凡有漏妄想剎那。善不善即三善三惡也。

大慧。修三昧樂三昧正受現法樂住。名為賢聖善無漏　修三昧等即無漏因果。三昧因也。法樂住果也。此三乘賢聖無漏之法。無漏則離剎那念也。

大慧。善不善者。謂八識。何等為八。謂如來藏名識藏。心意意識及五識身。非外道所說。大慧。五識身者。心意意識俱。善不善相。展轉變壞相續流注。不壞身生亦生亦滅。不覺自心現。次第滅余識生。形相差別。攝受意識五識俱相應生。剎那時不住名為剎那　善不善下。廣明剎那相非剎那相。名雖重出。義則通示。如來藏名識藏者。即第八識。此識乃至五識名相。出於正教。故云非外道所說。言五識身者。正明剎那相也。心意意識俱者。即上眼等五識。與心意識同時取境。有善不善相。或次等起或間雜起。故云展轉變壞相續流注。根境之間未始間斷。不壞者不斷也。身生者。五識身生也。生則有滅。故云亦生亦滅。由不覺諸境自心所現。著於差別形相念念起滅。故云次第滅余識生。攝受意識者。以五根攬五塵識歸意識。起善起惡。亦由意識同時取境。而起分別。故

【現代漢語翻譯】現代漢語譯本五受陰的起因，是心、意、意識的習氣滋長。凡夫愚昧，產生善與不善的虛妄念頭（略說，是相對於下文的廣說而言）。心識習氣是生死的根本原因，五陰是生死的果報。由於不瞭解心識習氣的滋長，所以有三界六凡的有漏虛妄念頭，剎那生滅。善與不善，就是指三善道和三惡道。

大慧（Mahamati，菩薩名）。修習三昧（Samadhi，禪定）的快樂，三昧的正受，在現世就能安住於法樂之中，這被稱為賢聖的善無漏法。修習三昧等是無漏的因果。三昧是因，法樂安住是果。這是三乘賢聖的無漏之法，無漏就是遠離剎那生滅的念頭。

大慧（Mahamati，菩薩名）。善與不善，指的是八識。什麼是八識？就是如來藏（Tathagatagarbha），也叫做識藏（Alayavijnana），以及心、意、意識和五識身。這些不是外道所說的。大慧（Mahamati，菩薩名）。五識身，與心、意、意識一同，具有善與不善的相狀，展現轉變壞滅，相續流注，不壞滅而生，既生也滅。由於不覺知諸法是自心顯現，次第滅去，其餘的識又生起，形相各不相同。攝取領受意識，五識共同相應而生，剎那之間不停留，這叫做剎那。善與不善以下，詳細說明了剎那相和非剎那相。名相雖然重複出現，但意義是相通的。如來藏（Tathagatagarbha），也叫做識藏（Alayavijnana），就是第八識。這個識乃至五識的名相，出自於正教，所以說不是外道所說的。說到五識身，正是說明剎那相。心、意、意識一同，就是指上面的眼等五識，與心意識同時取境，有善與不善的相狀，或者依次等起，或者間雜而起，所以說展現轉變壞滅，相續流注。根境之間未曾間斷。不壞，就是不斷。身生，就是五識身生。生則有滅，所以說既生也滅。由於不覺知諸境是自心所現，執著於差別的形相，唸唸生滅，所以說次第滅去，其餘的識又生起。攝取領受意識，是以五根攬取五塵，識歸於意識，產生善與惡。也由於意識同時取境，而產生分別。

【English Translation】 English version The cause of the five skandhas of reception is the habitual cultivation of mind (citta), thought (manas), and consciousness (vijnana). Ordinary people foolishly generate good and evil delusive thoughts (briefly speaking, in contrast to the detailed explanation below). The habitual cultivation of mind and consciousness is the root cause of birth and death, while the five skandhas are the result of birth and death. Because of not understanding the growth of the habitual cultivation of mind and consciousness, there are the delusive thoughts of the three realms and six paths, which are subject to outflows and arise and cease in an instant. Good and evil refer to the three good paths and three evil paths.

Mahamati (name of a Bodhisattva). Cultivating the joy of Samadhi (meditative absorption), the correct reception of Samadhi, one can dwell in the joy of Dharma in this very life, which is called the virtuous and noble, good and non-outflow Dharma. Cultivating Samadhi and so on is the cause and effect of non-outflow. Samadhi is the cause, and dwelling in the joy of Dharma is the effect. This is the non-outflow Dharma of the virtuous and noble of the three vehicles. Non-outflow means being free from the thoughts that arise and cease in an instant.

Mahamati (name of a Bodhisattva). Good and evil refer to the eight consciousnesses. What are the eight consciousnesses? They are the Tathagatagarbha (the womb of the Thus Come One), also called Alayavijnana (storehouse consciousness), as well as mind (citta), thought (manas), consciousness (vijnana), and the five aggregates of consciousness. These are not what the non-Buddhist paths speak of. Mahamati (name of a Bodhisattva). The five aggregates of consciousness, together with mind, thought, and consciousness, have the characteristics of good and evil, exhibiting transformation, decay, continuous flow, not decaying but being born, both being born and ceasing. Because of not realizing that all dharmas are manifestations of one's own mind, they successively cease, and the remaining consciousnesses arise again, with different forms and appearances. Grasping and receiving consciousness, the five consciousnesses arise together in correspondence, not staying for an instant, which is called an instant. Below 'good and evil,' the characteristics of an instant and non-instant are explained in detail. Although the names and terms are repeated, the meaning is interconnected. The Tathagatagarbha (the womb of the Thus Come One), also called Alayavijnana (storehouse consciousness), is the eighth consciousness. The names and terms of this consciousness and even the five consciousnesses originate from the correct teachings, so it is said that they are not what the non-Buddhist paths speak of. Speaking of the five aggregates of consciousness, it is precisely explaining the characteristics of an instant. Mind, thought, and consciousness together refer to the five consciousnesses such as eye consciousness mentioned above, which simultaneously grasp objects with mind and consciousness, having the characteristics of good and evil, either arising in sequence or arising in a mixed manner, so it is said that they exhibit transformation, decay, and continuous flow. There is never any interruption between the root and the object. Not decaying means not ceasing. The birth of the body means the birth of the five aggregates of consciousness. Birth implies cessation, so it is said that they both arise and cease. Because of not realizing that all objects are manifestations of one's own mind, clinging to the differentiated forms and appearances, thoughts arise and cease in every moment, so it is said that they successively cease, and the remaining consciousnesses arise again. Grasping and receiving consciousness means that the five roots grasp the five dusts, and consciousness returns to consciousness, producing good and evil. It is also because consciousness simultaneously grasps objects that discrimination arises.

曰相應生。剎那時不住者。言諸識起滅不停。不於此則于彼。無時暫息。是為剎那之相也。

大慧。剎那者名識藏。如來藏意俱生識習氣剎那。無漏習氣非剎那。非凡愚所覺。計著剎那論。故不覺一切法剎那非剎那。以斷見壞無為法　剎那者下重結前起后。此二種相雖通依諸識生起。而所從則別。故曰。名識藏等。是則以諸識從識習氣者。剎那也。從無漏習氣者。非剎那也。既是無漏。猶名習氣者。謂其體是第七識執想猶在。雖非剎那。未為究竟真常無漏。乃是三乘賢聖境界。故非凡愚所覺。凡愚計著作剎那論。非但不覺非剎那。亦不自知其為剎那也。以斷見者。謂凡外苦行妄取涅槃。斯乃墮于斷見。非無漏涅槃故曰壞無為法。

大慧。七識不流轉不受苦樂。非涅槃因。大慧。如來藏者。受苦樂與因俱。若生若滅。四住地無明住地所醉。凡愚不覺。剎那見妄想熏心　七識不流轉者。承上無漏之義。對六識八識辯異。蓋此二乘之識。已斷見思不流轉三界。不受生死苦樂。故異於六識。非涅槃因故異八識。以八識受熏能成涅槃之因故也。如來藏者。正明八識。以能含藏善惡。隨緣流轉生死。苦樂因果。四住地者。枝末無明也。無明住地者。根本無明也。由此無明昏醉故。受二種生死。凡愚妄想熏心不能了知。

{ "translations": [ "現代漢語譯本：", "『曰相應生。剎那時不住者。』意思是說各種識的生起和滅去不停留在一個地方，如果不在這個地方，就在那個地方，沒有片刻的停息。這就是剎那的相狀。", "", "『大慧，剎那』指的是識藏（alaya-vijñāna，阿賴耶識，儲存所有經驗的倉庫）。如來藏（tathāgatagarbha，如來藏，佛性的種子）與俱生識（sahaja-vijñāna，俱生識，與生俱來的意識）的習氣（vāsanā，習氣，行為和思想留下的印記）是剎那的。無漏習氣（anāsrava-vāsanā，無漏習氣，沒有煩惱的習氣）不是剎那的，不是凡夫愚人所能覺察的。他們執著于剎那的理論，所以不能覺察一切法既是剎那又不是剎那。因為斷見（uccheda-dṛṣṭi，斷見，認為生命死後一切皆無的觀點）破壞了無為法（asaṃskṛta-dharma，無為法，不依賴因緣的真理）。剎那這一段是總結前面的內容，並引出後面的內容。這兩種相狀雖然都普遍地依賴於各種識的生起，但它們所依據的來源是不同的。所以說，『指的是識藏』等等。這就是說，如果各種識是從識的習氣產生的，那就是剎那的；如果從無漏的習氣產生的，那就不是剎那的。既然是無漏的，還稱為習氣，是因為它的本體是第七識（manas-vijñāna，末那識，持續思考的意識），執著的想法仍然存在。雖然不是剎那的，但還沒有達到究竟的真常無漏，只是三乘（triyāna，聲聞乘、緣覺乘和菩薩乘）賢聖的境界，所以不是凡夫愚人所能覺察的。凡夫愚人執著于剎那的理論，不僅不能覺察非剎那，也不自知自己處於剎那之中。』以斷見者』，指的是凡夫外道通過苦行妄想獲得涅槃，這實際上是墮入了斷見，不是無漏的涅槃，所以說破壞了無為法。", "", "『大慧，七識（manas-vijñāna，末那識）不流轉，不受苦樂，不是涅槃的原因。大慧，如來藏』承受苦樂以及苦樂的原因。既有生起，也有滅去，被四住地（catvāri sthānas，四住地，四種煩惱的住所）和無明住地（avidyā-sthāna，無明住地，根本無明）所迷惑，凡夫愚人不能覺察，被剎那的見解和妄想所迷惑。七識不流轉』，是承接上面無漏的意義，用來與六識（ṣaḍ-vijñāna，六識，眼識、耳識、鼻識、舌識、身識、意識）和八識（alaya-vijñāna，阿賴耶識）進行辨別。因為二乘（śrāvaka-yāna and pratyekabuddha-yāna，聲聞乘和緣覺乘）的識已經斷除了見思惑，不再流轉於三界（triloka，欲界、色界、無色界），不受生死的苦樂，所以不同於六識。不是涅槃的原因，所以不同於八識，因為八識接受熏習，能夠成為涅槃的原因。『如來藏』，正是指八識，因為它能夠包含善惡，隨順因緣流轉生死，承受苦樂因果。『四住地』指的是枝末的無明。『無明住地』指的是根本的無明。由於這些無明的昏昧迷惑，所以承受兩種生死。凡夫愚人被妄想迷惑，不能瞭解。", "", "", "english_translations": [ "English version:", "'It is said that they arise in correspondence. 'Momentary, not abiding' means that the arising and ceasing of all consciousnesses do not stay in one place; if not here, then there, without a moment's rest. This is the characteristic of the moment (kṣaṇa).'", "", "'Mahamati, 'moment' refers to the storehouse consciousness (alaya-vijñāna, the storehouse of all experiences). The seed of the Tathagata (tathāgatagarbha, the seed of Buddhahood) and the habit-energy (vāsanā, the imprints left by actions and thoughts) of the co-arisen consciousness (sahaja-vijñāna, the innate consciousness) are momentary. The habit-energy free from outflows (anāsrava-vāsanā, habit-energy without defilements) is not momentary and is not perceived by ordinary fools. Because they cling to the theory of momentariness, they cannot perceive that all dharmas are both momentary and not momentary. Because the annihilationist view (uccheda-dṛṣṭi, the view that everything ceases after death) destroys the unconditioned dharma (asaṃskṛta-dharma, the truth that does not depend on conditions).' The section on 'momentary' summarizes the previous content and introduces the following. Although these two characteristics universally depend on the arising of various consciousnesses, their sources are different. Therefore, it is said, 'refers to the storehouse consciousness,' etc. This means that if the various consciousnesses arise from the habit-energy of consciousness, then it is momentary; if they arise from the habit-energy free from outflows, then it is not momentary. Since it is free from outflows, it is still called habit-energy because its essence is the seventh consciousness (manas-vijñāna, the continuously thinking consciousness), and clinging thoughts still exist. Although it is not momentary, it has not yet reached the ultimate true, constant, and outflow-free state, but is only the realm of the wise and holy ones of the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), so it is not perceived by ordinary fools. Ordinary fools cling to the theory of momentariness and not only cannot perceive the non-momentary but also do not know that they are in the momentary. 'With the annihilationist view' refers to ordinary non-Buddhists who mistakenly seek Nirvana through ascetic practices, which actually fall into the annihilationist view and are not outflow-free Nirvana, so it is said to destroy the unconditioned dharma.", "", "'Mahamati, the seventh consciousness (manas-vijñāna) does not transmigrate, does not experience suffering and joy, and is not the cause of Nirvana. Mahamati, the Tathagata-garbha' experiences suffering and joy, along with their causes. There is both arising and ceasing, and it is intoxicated by the four abodes (catvāri sthānas, the four abodes of affliction) and the abode of ignorance (avidyā-sthāna, the fundamental ignorance). Ordinary fools cannot perceive this and are deluded by momentary views and delusions. 'The seventh consciousness does not transmigrate' continues the meaning of outflow-free from above and distinguishes it from the six consciousnesses (ṣaḍ-vijñāna, the six consciousnesses: eye, ear, nose, tongue, body, and mind) and the eighth consciousness (alaya-vijñāna). Because the consciousness of the Two Vehicles (śrāvaka-yāna and pratyekabuddha-yāna) has already severed the delusions of views and thoughts and no longer transmigrates in the Three Realms (triloka, the desire realm, the form realm, and the formless realm), and does not experience the suffering and joy of birth and death, it is different from the six consciousnesses. It is not the cause of Nirvana, so it is different from the eighth consciousness, because the eighth consciousness receives impressions and can become the cause of Nirvana. 'The Tathagata-garbha' refers precisely to the eighth consciousness, because it can contain good and evil, transmigrate in birth and death according to conditions, and experience the causes and effects of suffering and joy. 'The four abodes' refer to the branch-end ignorance. 'The abode of ignorance' refers to the fundamental ignorance. Because of the darkness and delusion of these ignorances, one experiences two kinds of birth and death. Ordinary fools are deluded by delusions and cannot understand." ] }

起剎那見。

複次大慧。如金金剛佛舍利。得奇特性終不損壞。大慧。若得無間有剎那者。聖應非聖。而聖未曾不聖。如金金剛雖經劫數稱量不滅。云何凡愚不善於我隱覆之說。于內外一切法。作剎那想　如來本答剎那之問。剎那則有損壞。而直以不可損壞言者。蓋迷則是剎那。悟則非剎那也。喻如金剛等金中精剛。以百鍊故。礦璞全消惟一精剛。物不能壞。此世間之奇特性也。又喻佛舍利。以萬行熏修垢染都盡。惟一精真無能壞者。此出世間奇特性也。如來所得真常亦復如是。故曰若得無間有剎那等。佛謂我以無間三昧所證真常。豈有剎那。言聖應非聖者。夫聖未有不聖之理。則知既悟不迷。其無剎那明矣。故云金剛雖經劫數稱量不減。云何凡愚不解秘蜜之說。於一切法作剎那想。隱覆秘密也。

大慧菩薩復白佛言。世尊。如世尊說。六波羅蜜滿足得成正覺。何等為六　剎那生滅者。生死此岸之事也。真常不壞者。涅槃彼岸之理也。然則自此岸而達彼岸。由剎那而究竟真常者。其六度之功乎。大慧所以承是而請問也。

佛告大慧。波羅蜜有三種分別。謂世間出世間出世間上上。大慧。世間波羅蜜者。我我所攝受計著攝受二邊。為種種受生處樂色聲香味觸故。滿足檀波羅蜜。戒忍精進禪定智慧亦如

【現代漢語翻譯】現代漢語譯本：起于剎那之見。

再者，大慧（Mahamati，菩薩名）。譬如金剛（vajra，一種堅硬的寶石）和佛舍利（Buddha's relics），具有奇異的特性，終究不會損壞。大慧，如果認為無間（nirantara，不間斷）之中有剎那（ksana，極短的時間單位），那麼聖者就應該變成非聖者。然而聖者從未不是聖者。如同金剛，即使經過漫長的時間，稱量也不會減少。為什麼凡夫愚昧，不善於理解我隱秘的說法，對於內外一切法，都產生剎那的想法呢？如來（Tathagata，佛的稱號）本來回答的是關於剎那的問題，剎那意味著有損壞。而直接用不可損壞來回答，是因為迷惑就是剎那，覺悟就不是剎那。比如金剛，是金屬中最精純的，經過百鍊，礦石雜質完全消失，只剩下精純的金剛，任何東西都無法破壞它，這是世間的奇異特性。又比如佛舍利，經過萬行修行，垢染都已消除，只剩下精純的真性，沒有任何東西可以破壞它，這是出世間的奇異特性。如來所證得的真常（nitya，永恒不變）也是如此。所以說，如果認為無間之中有剎那等等。佛說我以無間三昧（samadhi，禪定）所證得的真常，怎麼會有剎那呢？說聖者應該變成非聖者，聖者沒有不是聖者的道理，那麼就知道既然覺悟了，就不會迷惑，其沒有剎那的道理就明白了。所以說金剛即使經過漫長的時間，稱量也不會減少。為什麼凡夫愚昧不理解秘密的說法，對於一切法都產生剎那的想法，這是隱秘的說法。

大慧菩薩（Mahamati Bodhisattva）再次對佛說：世尊（Bhagavan，佛的稱號），正如世尊所說，六波羅蜜（paramita，到達彼岸的方法）圓滿才能成就正覺（samyak-sambuddha，完全覺悟）。什麼是六波羅蜜？剎那生滅，是生死此岸的事情。真常不壞，是涅槃（nirvana，解脫）彼岸的道理。那麼，從生死此岸到達涅槃彼岸，由剎那而究竟真常，是六度的功勞嗎？大慧所以承接這個意思而請問。

佛告訴大慧：波羅蜜有三種分別，即世間波羅蜜、出世間波羅蜜、出世間上上波羅蜜。大慧，世間波羅蜜，是指被『我』和『我所』（atman and atmaniya，自我和屬於自我的事物）所攝取，執著于攝取二邊，爲了種種受生之處的快樂，以及色（rupa，形態）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）而滿足檀波羅蜜（dana-paramita，佈施），戒（shila，戒律）、忍（kshanti，忍耐）、精進（virya，努力）、禪定（dhyana，冥想）、智慧（prajna，智慧）也是如此。

【English Translation】 English version: Arising from the view of a kshana (moment).

Furthermore, Mahamati (name of a Bodhisattva). Like gold, vajra (a hard gem), and Buddha's relics, possessing extraordinary characteristics, they will never be damaged. Mahamati, if one assumes that within nirantara (uninterruptedness) there is kshana (an extremely short unit of time), then a saint should become a non-saint. However, a saint has never not been a saint. Like vajra, even after countless kalpas (eons), its weight will not decrease. Why do ordinary fools not understand my hidden teachings, and have the thought of kshana for all internal and external dharmas (teachings)? The Tathagata (title of the Buddha) originally answered the question about kshana, kshana meaning there is damage. But directly answering with 'indestructible' is because delusion is kshana, and enlightenment is not kshana. For example, vajra is the purest of metals, after being refined hundreds of times, the ore impurities completely disappear, leaving only pure vajra, which nothing can destroy. This is the extraordinary characteristic of the world. Another example is Buddha's relics, after cultivating myriad practices, defilements are all eliminated, leaving only pure true nature, which nothing can destroy. This is the extraordinary characteristic beyond the world. The true permanence (nitya, eternal) attained by the Tathagata is also like this. Therefore, it is said, 'If one assumes that within nirantara there is kshana,' etc. The Buddha said that the true permanence I attained through nirantara samadhi (meditative absorption), how could there be kshana? Saying that a saint should become a non-saint, there is no reason for a saint not to be a saint, then one knows that since one is enlightened, one will not be deluded, and the principle of no kshana is clear. Therefore, it is said that even after countless kalpas, the weight of vajra will not decrease. Why do ordinary fools not understand the secret teachings, and have the thought of kshana for all dharmas? This is a hidden teaching.

Mahamati Bodhisattva again said to the Buddha: 'Bhagavan (title of the Buddha), as the Bhagavan said, the six paramitas (perfections, ways to reach the other shore) are fulfilled to attain samyak-sambuddha (perfect enlightenment). What are the six paramitas? The arising and ceasing of kshana is the matter of this shore of samsara (birth and death). True permanence and indestructibility is the principle of the other shore of nirvana (liberation). Then, from this shore of samsara to reach the other shore of nirvana, from kshana to ultimately true permanence, is it the merit of the six perfections?' Mahamati therefore continues with this meaning and asks.

The Buddha told Mahamati: 'There are three distinctions of paramitas, namely worldly paramitas, transcendental paramitas, and supreme transcendental paramitas. Mahamati, worldly paramitas refer to being seized by 'I' and 'mine' (atman and atmaniya, self and belonging to self), clinging to seizing the two extremes, for the sake of happiness in various places of rebirth, and for rupa (form), shabda (sound), gandha (smell), rasa (taste), sparsha (touch), fulfilling dana-paramita (perfection of giving), shila (morality), kshanti (patience), virya (effort), dhyana (meditation), and prajna (wisdom) are also like this.'

是。凡夫神通及生梵天　答中言六度有三。初世間六度。言我我所攝受計著等者。謂凡夫所修其過為四。所謂計我我所。則無度生之念一也。著於二邊。則不能達中道彼岸二也。為求勝報。則不免於生死三也。樂著六塵。則非無住相施四也。外道之得五神通。及生梵天。亦田修無漏事六度而得也。

大慧。出世間波羅蜜者。聲聞緣覺墮攝受涅槃故。行六波羅蜜。樂自己涅槃樂　此是二乘所修。雖依四諦十二因緣行此六度。言墮攝受涅槃者。但為自度而樂真空之樂故。與菩薩所修不同也。

出世間上上波羅蜜者。覺自心現妄想量攝受及自心二故。不生妄想。于諸趣攝受非分。自心色相不計著。為安樂一切眾生故。生檀波羅蜜。起上上方便。即于彼緣妄想不生戒。是尸波羅蜜。即彼妄想不生。忍知攝所攝。是羼提波羅蜜。初中后夜精勤方便。隨順修行方便。妄想不生。是毗黎耶波羅蜜。妄想悉滅。不墮聲聞涅槃攝受。是禪波羅蜜。自心妄想非性。智慧觀察不墮二邊。先身轉勝而不可壞。得自覺聖趣。是般若波羅蜜　此圓頓菩薩所修。攝受者。謂六根攝受六塵。自心二者。言修檀度治慳貪能治所治之二也。大乘菩薩。既覺了諸法惟心所現。所謂不住色聲香味觸法而行佈施。則能治所治二無二也。二無二故則三輪

【現代漢語翻譯】現代漢語譯本：『是。凡夫神通及生梵天』，答中說六度有三種。第一種是世間六度。說『言我我所攝受計著等者』，是指凡夫所修的六度，其過失有四種。第一種是計較我與我所，就沒有度化眾生的念頭；第二種是執著於二邊，就不能達到中道的彼岸；第三種是爲了追求殊勝的果報，就不能免於生死輪迴；第四種是貪戀六塵，就不是無住相的佈施。外道獲得五神通，以及生到梵天，也是因為修習有漏的六度而得到的。

『大慧。出世間波羅蜜者』，聲聞緣覺因為墮入攝受涅槃的緣故，而行六波羅蜜，貪圖自己的涅槃之樂。這是二乘所修的六度。雖然依據四諦十二因緣來修行這六度，但說『墮攝受涅槃者』，是因為只為自己解脫，而貪圖真空的快樂，所以與菩薩所修的不同。

『出世間上上波羅蜜者』，覺悟到自心顯現的妄想量攝受以及自心的二元對立的緣故，不生起妄想。對於諸趣的攝受沒有分別心。對於自心所現的色相不執著。爲了安樂一切眾生，而生起檀波羅蜜（Dāna pāramitā，佈施波羅蜜），發起上上的方便。對於外境的攀緣妄想不生起，是尸波羅蜜（Śīla pāramitā，持戒波羅蜜）。對於妄想不生起，忍受能攝受和所攝受的對立，是羼提波羅蜜（Kṣānti pāramitā，忍辱波羅蜜）。初夜、中夜、后夜都精勤方便，隨順修行方便，妄想不生起，是毗黎耶波羅蜜（Vīrya pāramitā，精進波羅蜜）。妄想全部滅除，不墮入聲聞涅槃的攝受，是禪波羅蜜（Dhyāna pāramitā，禪定波羅蜜）。自心的妄想不是真實的自性，用智慧觀察而不墮入二邊，前世比今生更加殊勝而不可破壞，得到自覺聖趣，是般若波羅蜜（Prajñā pāramitā，智慧波羅蜜）。這是圓頓菩薩所修的六度。『攝受者』，是指六根攝受六塵。『自心二者』，是指修習佈施度來對治慳貪，能對治和所對治的二元對立。大乘菩薩，既然覺悟到諸法都是唯心所現，所謂不住色聲香味觸法而行佈施，那麼能對治和所對治的二元對立就沒有了。二元對立沒有了，那麼三輪

【English Translation】 English version: 'Yes. Ordinary people's supernormal powers and birth in the Brahma heavens' - the answer says that there are three kinds of Six Perfections (Six Pāramitās). The first is the worldly Six Perfections. Saying 'words, self, what belongs to self, clinging to acceptance, etc.' refers to the Six Perfections practiced by ordinary people, whose faults are fourfold. The first is calculating self and what belongs to self, then there is no thought of liberating beings. The second is clinging to the two extremes, then one cannot reach the other shore of the Middle Way. The third is seeking superior rewards, then one cannot escape from birth and death. The fourth is delighting in the six dusts, then it is not selfless giving.

'Great Wisdom. The supramundane pāramitās' - because the Śrāvakas and Pratyekabuddhas fall into the acceptance of Nirvāṇa, they practice the Six Pāramitās, delighting in their own Nirvāṇa bliss. This is what the Two Vehicles practice. Although they rely on the Four Noble Truths and the Twelve Links of Dependent Origination to practice these Six Perfections, saying 'falling into the acceptance of Nirvāṇa' means that they only seek their own liberation and delight in the bliss of emptiness, so it is different from what the Bodhisattvas practice.

'The supramundane supreme pāramitās' - realizing that the mind itself manifests the measurement of delusional thoughts and the duality of the mind itself, one does not generate delusional thoughts. There is no discrimination in accepting all realms of existence. One does not cling to the forms manifested by the mind itself. For the sake of bringing peace and happiness to all beings, one generates Dāna pāramitā (Perfection of Giving), initiating supreme skillful means. Not generating delusional thoughts about external conditions is Śīla pāramitā (Perfection of Morality). Not generating delusional thoughts, enduring the duality of what is accepted and what accepts, is Kṣānti pāramitā (Perfection of Patience). Diligently applying skillful means in the early, middle, and late nights, practicing in accordance with skillful means, not generating delusional thoughts, is Vīrya pāramitā (Perfection of Vigor). All delusional thoughts are extinguished, not falling into the acceptance of Śrāvaka Nirvāṇa, is Dhyāna pāramitā (Perfection of Meditation). The delusional thoughts of the mind itself are not its true nature, observing with wisdom and not falling into the two extremes, the previous life is more excellent than this life and cannot be destroyed, attaining the self-awakened holy state, is Prajñā pāramitā (Perfection of Wisdom). This is what the perfect and sudden Bodhisattvas practice. 'Acceptance' refers to the six senses accepting the six dusts. 'The duality of the mind itself' refers to practicing the Perfection of Giving to counteract stinginess, the duality of what can be counteracted and what counteracts. Since Mahāyāna Bodhisattvas have realized that all dharmas are manifestations of the mind, so-called giving without dwelling on form, sound, smell, taste, touch, or dharma, then there is no duality of what can be counteracted and what counteracts. Since there is no duality, then the three wheels

體空。故曰不生妄想。能施空也。不攝受能受空也。不計著色相。所施之物空也。菩薩如是行施。是為利樂一切眾生。故曰上上方便也。即于彼緣等。謂即以善修檀度之心。于持戒等緣亦妄想不生。一一稱性而持者戒也。如是而持戒。則非持非犯。如是而安忍。則不違不順。如是而精進。則何進何怠。如是而修禪。則無定無亂。如是而行般若。則非愚非慧。自然不即二邊不離二邊。安於中道直濟彼岸。是為上上波羅蜜相。忍中言知攝所攝者。即能取所取自性皆空。精進中凡兩言方便者。一則別相。謂誦經等。二則通相。謂兼五度皆須精進而行。禪度中言不墮聲聞攝受者。謂聲聞定力偏多。及樂著涅槃。菩薩則不如是也。而六度皆言妄想不生。或言悉滅或言非性。是則六度雖異。而以離妄為本。若能離妄何行不成哉。先身轉勝而不可壞者。謂六度增進乃至般若。所得慧身轉勝前五。不可破壞。得自覺聖趣。則又般若之至者。於是三品雖通中下。意實在乎上上。修者擇焉。

爾時世尊欲重宣此義。而說偈言。

空無常剎那　　愚夫妄想作　如河燈種子　　而作剎那想　剎那息煩亂　　寂靜離所作　一切法不生　　我說剎那義

如來常以如河流如種子如燈等喻。破彼妄想有為作法皆是空無常剎那。凡

【現代漢語翻譯】現代漢語譯本體悟空性，所以說不產生虛妄的念頭。能夠佈施的自性是空性的。不執取能施者和受施者，也是空性的。不計較執著於色相，所佈施的物品也是空性的。菩薩像這樣行佈施，是爲了利益安樂一切眾生，所以說是最殊勝的方便。也就是對於那些因緣等等，是指以善修佈施波羅蜜（Dāna-pāramitā）的心，對於持戒等等因緣也都不生虛妄的念頭，一一符合自性而持守，這就是持戒波羅蜜（Śīla-pāramitā）。像這樣持戒，就不是持戒也不是犯戒。像這樣安忍，就不違背也不順從。像這樣精進，就沒有什麼可進的也沒有什麼可怠惰的。像這樣修禪定，就沒有定也沒有亂。像這樣行般若，就沒有愚癡也沒有智慧。自然不執著於二邊也不離開二邊，安住于中道直接到達彼岸，這是最殊勝的波羅蜜的相。在忍辱中說『知道攝取所攝取的』，就是能取和所取的自性都是空性的。在精進中凡是兩次提到『方便』，一次是別相，指誦經等等；一次是通相，指兼顧其他五度都要精進而行。在禪定波羅蜜中說『不墮入聲聞的攝取』，是指聲聞的定力偏多，並且樂於執著于涅槃（Nirvāṇa），菩薩則不是這樣。而六度都說不生虛妄的念頭，或者說全部滅除，或者說不是自性，那麼六度雖然不同，但是以遠離虛妄為根本。如果能夠遠離虛妄，什麼行為不能成就呢？前身的轉變更加殊勝而不可破壞，是指六度增進乃至般若波羅蜜（Prajñā-pāramitā），所得到的智慧之身比前五度更加殊勝，不可破壞。得到自覺的聖趣，又是般若的極致。因此這三品雖然貫通中下，但意圖實在於最上乘的修行，修行者要選擇啊。

這時，世尊想要再次宣說這個意義，而說了偈頌：

空無常剎那（Kṣaṇa），愚夫妄想作如河燈種子，而作剎那想剎那息煩亂，寂靜離所作一切法不生，我說剎那義

如來常常用如河流、如種子、如燈等比喻，破除那些虛妄的念頭，認為有為造作之法都是空、無常、剎那。凡是

【English Translation】 English version Understanding emptiness means not giving rise to deluded thoughts. The ability to give is also empty. Not clinging to the giver or the receiver is also empty. Not being attached to form, the object given is also empty. When a Bodhisattva practices giving in this way, it is for the benefit and happiness of all beings, hence it is called the supreme expedient means. That is, regarding those conditions, it refers to using the mind of cultivating generosity (Dāna-pāramitā) to not give rise to deluded thoughts regarding the conditions of upholding precepts, and upholding each one in accordance with its nature, this is the precept (Śīla-pāramitā). Upholding precepts in this way is neither upholding nor violating. Enduring in this way is neither conforming nor opposing. Being diligent in this way is neither advancing nor being lazy. Practicing meditation in this way is neither being in concentration nor being in chaos. Practicing prajna in this way is neither being foolish nor being wise. Naturally, one neither clings to the two extremes nor departs from the two extremes, abiding in the Middle Way and directly reaching the other shore. This is the characteristic of the supreme pāramitā. In endurance, saying 'knowing what is included and what is included' means that the nature of both the taker and the taken are empty. In diligence, when 'expedient means' is mentioned twice, one is the specific aspect, referring to reciting scriptures, etc.; the other is the general aspect, referring to the fact that all five perfections must be practiced diligently. In the meditation pāramitā, saying 'not falling into the acceptance of the Śrāvakas' means that the Śrāvakas have too much meditative power and are happy to be attached to Nirvāṇa, which is not the case for Bodhisattvas. And all six perfections say that deluded thoughts do not arise, or that they are all extinguished, or that they are not of the nature. Although the six perfections are different, they are based on being free from delusion. If one can be free from delusion, what practice cannot be accomplished? The transformation of the previous body is more excellent and indestructible, referring to the advancement of the six perfections up to Prajñā-pāramitā, the body of wisdom obtained is more excellent than the previous five, and indestructible. Obtaining the self-aware holy interest is the ultimate of prajna. Therefore, although these three qualities are common to the middle and lower levels, the intention is really in the supreme practice, practitioners should choose.

At that time, the World Honored One, wishing to declare this meaning again, spoke in verse:

Emptiness, impermanence, Kṣaṇa (Kṣaṇa), fools create delusions Like a river, a lamp, a seed, they imagine Kṣaṇa Kṣaṇa ceases afflictions, quiet and free from action All dharmas do not arise, I speak of the meaning of Kṣaṇa

The Tathagata often uses metaphors such as rivers, seeds, and lamps to break those deluded thoughts, thinking that conditioned dharmas are all empty, impermanent, and momentary. All

愚不善此隱密之說。而起剎那妄想。剎那息煩亂等。正頌上隱覆義。謂能了剎那。可以息煩亂。體寂靜則自然離所作。故一切法無生。所以為說剎那之義也。

物生則有滅　　不為愚者說　無間相續性　　妄想之所熏　無明為其因　　心則從彼生　乃至色未生　　中間有何分

物生則有滅。固是生滅常理。若為愚者說則滋名相。於是破生滅法。先示生相為所破。謂無間相續性。即剎那生滅。由妄想所熏無明為因。故剎那妄心從彼而生。次明能破中初破生相。言乃至色未生等。承上心。雖生而色未生時。中間自無所依之分。是心無色而不生也。有何分。入楞伽作何所住。

相續次第滅　　余心隨彼生　不住於色時　　可所緣而生　以從彼生故　　不如實因生　云何無所成　　而知剎那壞

此明相續滅相。謂色雖已生。而心續滅是色心不相待。縱有餘心隨彼色生。茍心不住於色。復何所緣而生。為其唸唸不住而亦不取故。是心雖有色亦無生性。抑若從彼生。則自無生性可得。故曰不如實因生。次破滅相者。由上求剎那成相尚不可得。況有剎那滅相乎。壞即滅也。既破生滅則複本真常矣。

修行者正受　　金剛佛舍利　光音天宮殿　　世間不壞事　住于正法得　　如來智具足　

【現代漢語翻譯】現代漢語譯本：我不擅長這種隱秘的說法，卻生起剎那（ksana，極短的時間單位）的妄想，以及剎那止息煩亂等等。這是正確地頌揚了上面所隱覆的意義，意思是說，如果能夠了解剎那，就可以止息煩亂。本體寂靜，自然就遠離了造作。所以說一切法無生，是爲了說明剎那的意義。

事物產生就會有滅亡，不為愚昧的人說這些，因為無間斷的相續性，是被妄想所薰染的。無明（avidya，佛教中的根本煩惱）是它的原因，心就從那裡產生。乃至色（rupa，物質現象）還沒有產生，中間有什麼分別呢？

事物產生就會有滅亡，這本來就是生滅的常理。如果為愚昧的人說這些，就會滋生名相。因此，要破除生滅法，首先揭示生相作為所要破除的對象。所謂無間斷的相續性，就是剎那生滅，由於被妄想所薰染，以無明為原因，所以剎那妄心從那裡產生。其次說明能破除的方法，首先破除生相，說乃至色還沒有產生等等。承接上面的心，即使心已經產生，而色還沒有產生的時候，中間自然沒有什麼可以依靠的分別。這是說心沒有色就不會產生。『有什麼分別』，在《楞伽經》（Lankavatara Sutra）中作『住在哪裡』。

相續次第地滅亡，其餘的心隨著它產生，不住留在色的時候，可以緣著什麼而產生呢？因為是從那裡產生的緣故，不如從真實的因產生。怎麼會沒有成就，而知道剎那壞滅呢？

這是說明相續滅相。說色雖然已經產生，而心相續地滅亡，這是色和心不互相等待。縱然有其餘的心隨著那個色產生，如果心不住留在色上，又可以緣著什麼而產生呢？因為它是念念不住，而且也不執取。這是說心即使有色，也沒有生性。或者說，如果是從那裡產生的，那麼它自身就沒有生性可以得到。所以說不如從真實的因產生。其次破除滅相，因為向上尋求剎那的成相尚且不可得，何況有剎那的滅相呢？壞就是滅。既然破除了生滅，那麼就恢復了本來的真常。

修行者正確地接受金剛（vajra，堅硬無比的法器）佛舍利（sarira，佛陀或高僧火化后的遺物），光音天（Abhasvara，色界天之一）的宮殿，是世間不會壞滅的事物。安住于正法，就能得到如來（Tathagata，佛的稱號之一）的智慧，具足。

【English Translation】 English version: I am not skilled in this hidden teaching, yet I give rise to momentary (ksana) delusions, and momentary cessation of afflictions, etc. This is a correct praise of the hidden meaning above, meaning that if one can understand the moment (ksana), one can cease afflictions. The essence is stillness, and naturally one is free from actions. Therefore, saying that all dharmas are unborn is to explain the meaning of the moment (ksana).

Things arise and then perish; this is not spoken to the foolish, because the uninterrupted continuity is薰染 by delusion. Ignorance (avidya) is its cause, and the mind arises from it. Until form (rupa) has not yet arisen, what distinction is there in between?

Things arise and then perish; this is originally the constant principle of arising and ceasing. If these things are spoken to the foolish, they will breed names and forms. Therefore, to break the arising and ceasing dharmas, first reveal the arising aspect as the object to be broken. The so-called uninterrupted continuity is the momentary arising and ceasing, which is薰染 by delusion, with ignorance as the cause, so the momentary deluded mind arises from it. Secondly, explain the method of breaking, first breaking the arising aspect, saying until form has not yet arisen, etc. Continuing from the above mind, even if the mind has already arisen, and form has not yet arisen, there is naturally no distinction to rely on in between. This means that the mind will not arise without form. 'What distinction is there' is rendered as 'where does it dwell' in the Lankavatara Sutra.

Successive moments perish in order, and the remaining mind arises following them. When not dwelling on form, what can it arise in relation to? Because it arises from that, it is not born from a real cause. How can there be no accomplishment, and yet know the destruction of the moment?

This explains the aspect of successive extinction. It says that although form has already arisen, the mind successively perishes, meaning that form and mind do not wait for each other. Even if there is a remaining mind arising following that form, if the mind does not dwell on form, what can it arise in relation to? Because it is constantly not dwelling and also not grasping. This means that even if the mind has form, it does not have the nature of arising. Or, if it arises from that, then it itself has no nature of arising to be obtained. Therefore, it is said that it does not arise from a real cause. Secondly, break the aspect of extinction, because seeking the aspect of the moment's accomplishment is still unattainable, how much more so the aspect of the moment's extinction? Destruction is extinction. Since arising and ceasing have been broken, then the original true constancy is restored.

Practitioners correctly receive the vajra (diamond scepter) Buddha's relics (sarira), the palaces of the Abhasvara (heaven of radiant sound), are things in the world that will not be destroyed. Dwelling in the true Dharma, one can obtain the wisdom of the Tathagata (one of the titles of the Buddha), fully endowed.

比丘得平等　　云何見剎那　揵闥婆幻等　　色無有剎那　于不實色等　　視之若真實

此頌不壞法有四。謂修行者正受一也。金剛二也。佛舍利三也。光音天宮殿四也。此天三災不壞。復為后劫產生之始。此天與金剛。是世間不壞事。正受與佛舍利。是出世間不壞事。次示能得不壞之人。言住于正法得者。謂如來以正智具足莊嚴。比丘以平等正受。皆以正法而得。然金剛與光音。雖曰不壞。總是無常。云何見剎那者。頌上結斥。謂若不如上作剎那見。當以何理見剎那耶。故以揵城喻之。然幻色固非剎那。而眾生於虛妄法中計為實有。是猶視揵城幻色為實。非剎那而何。若了剎那妄即真實矣。

爾時大慧菩薩復白佛言。世尊。世尊記阿羅漢得成阿耨多羅三藐三菩提與諸菩薩等無差別。一切眾生法不涅槃誰至佛道。從初得佛至般涅槃。于其中間不說一字。亦無所答。如來常定故。亦無慮亦無察。化佛化作佛事。何故說識剎那展轉壞相。金剛力士常隨侍衛。何不施設本際。現魔魔業惡業果報。旃遮摩納孫陀利女空缽而出。惡業障現。云何如來得一切種智。而不離諸過　此文有七問。一問授聲聞記。二自一切眾生下至無所答。問佛何故言不說法。三如來常下。問何待思惟說法。四化佛下。問說剎那壞相。五

【現代漢語翻譯】現代漢語譯本：比丘獲得平等之性，如何能見到剎那生滅？如同乾闥婆（一種天神）的幻城等，色法本無剎那生滅。對於不真實的色法等，卻視之為真實存在。

此頌說明了四種不壞之法。一是修行者所證的正受（禪定），二是金剛（堅固不壞之物），三是佛舍利（佛陀的遺物），四是光音天（色界天）的宮殿。光音天經歷三災而不壞，並且是后劫產生的開始。此天與金剛，是世間不壞的事物。正受與佛舍利，是出世間不壞的事物。接下來指示能夠獲得不壞之性的人。說安住于正法而得者，是指如來以正智具足莊嚴，比丘以平等正受。都是以正法而得。然而金剛與光音，雖然說不壞，但終究是無常的。『云何見剎那者』，是總結上面的責問。意思是說，如果不能像上面那樣作剎那觀，那麼用什麼道理才能見到剎那生滅呢？所以用乾闥婆城來比喻。然而幻化的色法本來就不是剎那生滅，而眾生在虛妄的法中卻計為實有。這就像把乾闥婆城的幻色看作是真實的一樣，這難道不是非剎那嗎？如果了達剎那的虛妄，那麼真實也就顯現了。

這時，大慧菩薩又對佛說：『世尊，世尊您授記阿羅漢（斷盡煩惱的聖者）得成阿耨多羅三藐三菩提（無上正等正覺），與諸菩薩（立志成佛的修行者）等無差別。一切眾生（所有生命）的法（規律）不涅槃（寂滅），誰能達到佛道（成佛的道路）？從最初成佛到般涅槃（佛陀的最終寂滅），在這期間不說一字，也沒有任何回答。如來（佛陀的稱號）常在禪定之中，所以既沒有思慮也沒有觀察。化佛（佛陀的化身）化作佛事。為何要說識（意識）的剎那展轉壞相？金剛力士（護法神）常隨侍衛，為何不施設本際（根本的實際）？示現魔（惡的化身）的魔業（魔的行為）和惡業（不善的行為）的果報（結果）？旃遮摩納（外道女）和孫陀利女（妓女）空缽而出（受到誹謗）。惡業的障礙顯現。為何如來得到一切種智（對一切事物徹底的智慧），卻不能遠離這些過失？』此文有七個問題。一是問授聲聞（聽聞佛法而證悟者）記。二是『自一切眾生下至無所答』，問佛為何說不說法。三是『如來常下』，問為何要待思惟說法。四是『化佛下』，問說剎那壞相。五

【English Translation】 English version: How can a Bhikshu (Buddhist monk) who has attained equality see the momentariness (Kshana)? Like the city of Gandharvas (a type of celestial being) and other illusions, form (Rupa) has no momentariness. Yet, one views unreal forms as if they were real.

This verse explains four indestructible things. First, the Samadhi (meditative absorption) rightly received by practitioners. Second, Vajra (diamond, something indestructible). Third, Buddha's Sharira (relics). Fourth, the palaces of Abhasvara (heaven of radiant light). This heaven is indestructible during the three destructions and is the beginning of the formation of the next Kalpa (aeon). This heaven and Vajra are indestructible things in the world. Right Samadhi and Buddha's Sharira are indestructible things beyond the world. Next, it indicates the person who can attain indestructibility. It says that those who abide in the Right Dharma (Buddha's teachings) attain it, referring to the Tathagata (Buddha), who is adorned with perfect Right Wisdom, and the Bhikshu, who attains equal Right Samadhi. Both attain it through the Right Dharma. However, although Vajra and Abhasvara are said to be indestructible, they are ultimately impermanent. 'How can one see the momentariness?' This is a concluding rebuke of the above. It means, if one cannot view momentariness as described above, then by what reasoning can one see momentariness? Therefore, it uses the city of Gandharvas as a metaphor. However, illusory forms are inherently not momentary, yet sentient beings regard them as real in illusory Dharmas (phenomena). This is like viewing the illusory forms of the city of Gandharvas as real. Is this not non-momentary? If one understands the illusion of momentariness, then reality will manifest.

At that time, Mahamati Bodhisattva (a being striving for enlightenment) again said to the Buddha: 'World Honored One, the World Honored One, you predicted that Arhats (liberated beings) would attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), without any difference from the Bodhisattvas (beings striving for Buddhahood). If the Dharma (law, principle) of all sentient beings does not enter Nirvana (cessation), who will reach the Buddha Path (the path to Buddhahood)? From the initial attainment of Buddhahood to Parinirvana (Buddha's final passing away), in between, you do not speak a single word, nor do you give any answer. The Tathagata (Buddha) is always in Samadhi (meditative absorption), so there is neither thought nor observation. The Nirmanakaya Buddha (emanation body of Buddha) performs Buddha deeds. Why speak of the momentary changing aspects of consciousness (Vijnana)? Vajra warriors (protective deities) constantly attend and protect, why not establish the original reality (Bhuta-tathata)? Show the Mara's (evil being) deeds and the karmic retribution (result) of evil deeds (unwholesome actions)? Chincha-manavika (a heretic woman) and Sundari (a courtesan) were falsely accused. The obstacles of evil karma (actions) manifested. How can the Tathagata attain Omniscience (all-knowing wisdom) and not be free from these faults?' This passage has seven questions. The first asks about the prediction of Sravakas (hearers of the Dharma). The second, from 'If all sentient beings...' to '...no answer', asks why the Buddha says he does not teach the Dharma. The third, 'The Tathagata always...', asks why one must wait for thought to teach the Dharma. The fourth, 'The Nirmanakaya Buddha...', asks about speaking of the momentary changing aspects. The fifth

問何故金剛侍衛。六問本際。七問九惱。九惱者。如天魔之興兵旃遮婆羅門。女以木盂系腹孫陀利殺女入婆黎那村乞食空缽而出食馬麥頭背俱痛刺傷足設火坑毒飯。是為九也。

佛告大慧。諦聽諦聽。善思念之。當爲汝說。大慧白佛言。善哉世尊。唯然受教。佛告大慧。為無餘涅槃故。說誘進行菩薩行者故。此及余世界。修菩薩行者。樂聲聞乘涅槃。為令離聲聞乘進向大乘。化佛授聲。聞記。非是法佛。大慧。因是故記諸聲聞與菩薩不異。大慧不異者。聲聞緣覺諸佛如來。煩惱障斷解脫一味。非智障斷。大慧。智障者。見法無我殊勝清凈。煩惱障者。先習見人無我斷。七識滅法障解脫。識藏習滅究竟清凈　此答初問。言為無餘涅槃故說等者。子果縛盡故曰無餘。然非究竟。雖為授記乃須行菩薩行。此乃誘進小乘。又曰。此及余世界等。言菩薩有始修大行復樂小果。為其說授記事以策進之。故云進向大乘。此則斯經言記聲聞之意。授聲聞記正在法華。今乃化佛權記。故云非是法佛。言與菩薩不異等。據同斷惑障解脫一味云爾。非為智障斷也。智障斷則見法無我。得如來殊勝清凈境界。非聲聞也。聲聞但斷見思煩惱。見人無我。未破無明見法無我。故與菩薩異也。又曰七識滅者。乃以七八識。而論二障有脫未脫。二

【現代漢語翻譯】現代漢語譯本：問：為何有金剛力士護衛？六問根本的實際。七問九種惱亂。九惱是指：如同天魔興兵，旃遮婆羅門（梵文：Ciñcā-māṇavikā，意為旃遮女）女子用木盆繫在腹部假裝懷孕，孫陀利（梵文：Sundarī，意為美麗者）被殺，屍體被丟入婆黎那（梵文：Pāṭaliputra，意為華氏城）村。在村中乞食卻空缽而出，只能吃馬麥，頭和背都疼痛，被木刺刺傷腳，還被投毒飯和火坑所害。這就是九惱。

佛告訴大慧（梵文：Mahāmati，菩薩名）：仔細聽，仔細聽，好好思考，我將為你解說。大慧菩薩對佛說：太好了，世尊，我願意接受教誨。佛告訴大慧：爲了無餘涅槃（梵文：nirvāṇa，意為滅度）的緣故，爲了引導正在修菩薩行的人前進的緣故。這個世界和其他世界，修菩薩行的人，如果貪圖聲聞乘（梵文：Śrāvakayāna，意為聽聞佛陀教誨而證悟的修行方式）的涅槃，爲了讓他們離開聲聞乘，走向大乘（梵文：Mahāyāna，意為普度眾生的修行方式），化身佛會為他們授記，但這並非法身佛（梵文：Dharmakāya，意為佛的法性之身）。大慧，因此才說聲聞和菩薩沒有差別。大慧，所謂沒有差別，是指聲聞、緣覺（梵文：Pratyekabuddha，意為不依師自悟者）、諸佛如來，在斷除煩惱障（梵文：Kleśāvaraṇa，意為由煩惱產生的障礙）而獲得解脫上是一樣的，但智障（梵文：Jñeyāvaraṇa，意為由知見產生的障礙）卻沒有斷除。大慧，所謂智障，是指不能證見諸法無我的殊勝清凈境界。所謂煩惱障，是指先要斷除習慣上所認為的人無我，滅除七識，才能解脫法障，滅除識藏的習氣，達到究竟清凈。

這是回答最初的問題，所說的『爲了無餘涅槃的緣故』等等，是指子果的束縛已經斷盡，所以稱為無餘，但這並非究竟。雖然為他們授記，但仍然需要修行菩薩行，這實際上是爲了引導小乘修行者前進。又說『這個世界和其他世界』等等，是指有些菩薩開始修行大乘，但又貪圖小乘的果報，所以為他們宣說授記之事，以此來策勵他們前進，所以說『走向大乘』。這就是此經所說為聲聞授記的意義。為聲聞授記主要在《法華經》中，現在是化身佛權巧方便的授記，所以說『並非法身佛』。所說『與菩薩沒有差別』等等，是根據他們同樣斷除惑障而獲得解脫來說的，並非斷除了智障。斷除智障才能證見諸法無我，獲得如來殊勝清凈的境界，這不是聲聞所能達到的。聲聞只是斷除了見思煩惱，證見了人無我，但沒有破除無明，沒有證見法無我，所以與菩薩不同。又說滅除七識，這是用七識和八識來論述二障的斷除與否。

【English Translation】 English version: Question: Why are there Vajra (diamond) guardians? Six questions about the fundamental reality. Seven questions about the nine vexations. The nine vexations are: like the heavenly demons raising troops, the Ciñcā-māṇavikā (Ciñcā, a female ascetic) woman tied a wooden bowl to her abdomen to feign pregnancy, Sundarī (Beautiful One) was killed, and her corpse was thrown into the village of Pāṭaliputra (City of Flowers). Begging for food in the village but coming out with an empty bowl, only able to eat horse barley, with pain in the head and back, feet pierced by thorns, and harmed by poisoned rice and fire pits. These are the nine vexations.

The Buddha told Mahāmati (Great Wisdom, name of a Bodhisattva): Listen carefully, listen carefully, and contemplate well. I will explain it to you. Mahāmati Bodhisattva said to the Buddha: Excellent, World Honored One, I am ready to receive your teachings. The Buddha told Mahāmati: It is for the sake of Nirvāṇa (extinction) without remainder, and for the sake of guiding those who are practicing the Bodhisattva path to advance. In this world and other worlds, those who practice the Bodhisattva path, if they delight in the Nirvāṇa of the Śrāvakayāna (Vehicle of Hearers, the path of those who attain enlightenment by hearing the Buddha's teachings), in order to lead them away from the Śrāvakayāna and towards the Mahāyāna (Great Vehicle, the path of universal salvation), the Transformation Body Buddha will bestow predictions upon them, but this is not the Dharma Body Buddha (the body of the Buddha's Dharma nature). Mahāmati, therefore it is said that the Śrāvakas and Bodhisattvas are not different. Mahāmati, what is meant by not different is that the Śrāvakas, Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment independently), Buddhas, and Tathāgatas (Thus Come Ones), are the same in terms of the liberation from the Kleśāvaraṇa (afflictive obstructions), but not in terms of the Jñeyāvaraṇa (cognitive obstructions). Mahāmati, the Jñeyāvaraṇa refers to the inability to see the unsurpassed purity of the non-self nature of all dharmas. The Kleśāvaraṇa refers to first severing the habitual belief in the non-self of persons, extinguishing the seven consciousnesses, and then liberating from the Dharma obstructions, extinguishing the habitual tendencies of the storehouse consciousness, and attaining ultimate purity.

This is the answer to the initial question. What is said about 'for the sake of Nirvāṇa without remainder' etc., refers to the exhaustion of the bonds of cause and effect, hence it is called without remainder, but this is not ultimate. Although predictions are bestowed upon them, they still need to practice the Bodhisattva path. This is actually to guide the practitioners of the Small Vehicle to advance. Furthermore, what is said about 'this world and other worlds' etc., refers to some Bodhisattvas who begin to practice the Great Vehicle but then delight in the fruits of the Small Vehicle, so the matter of predictions is proclaimed to them in order to encourage them to advance, hence it is said 'towards the Mahāyāna'. This is the meaning of the predictions for the Śrāvakas as spoken of in this sutra. The predictions for the Śrāvakas are mainly in the Lotus Sutra, now it is the expedient prediction of the Transformation Body Buddha, hence it is said 'not the Dharma Body Buddha'. What is said about 'not different from the Bodhisattvas' etc., is based on their similar severance of the obstructions of delusion and attainment of liberation. It is not the severance of the Jñeyāvaraṇa. Severing the Jñeyāvaraṇa allows one to see the non-self nature of all dharmas and attain the unsurpassed purity of the Tathāgata's realm, which is not attainable by the Śrāvakas. The Śrāvakas only sever the afflictions of views and thoughts, and realize the non-self of persons, but they have not broken through ignorance and have not realized the non-self of dharmas, hence they are different from the Bodhisattvas. Furthermore, what is said about extinguishing the seven consciousnesses, this is using the seven and eight consciousnesses to discuss whether the two obstructions have been severed or not.

乘但滅七識。而法障未脫。所謂但離虛妄名為解脫是也。若法障等滅。方為究竟清凈。是知同異未易輕議也。

因本住法故。前後非性　此答第二問也。謂本住法無增無減。故前無佛道可得。后無涅槃可入。中間亦無法可說。故曰前後非性。非性者離自性也。

無盡本願故。如來無慮無察而演說法。正智所化故。念不妄故。無慮無察。四住地無明住地習氣斷故。二煩惱斷離二種死。覺人法無我。及二障斷　此答第三問也。如來度生誓願無盡。無謀而應非說而說。故曰無慮無察。良以究窮正智圓鑒法界。如鏡現像何待思慮然後說法耶。又曰四住地等。謂究竟果盡。所斷者二障。所離者二死。所證者無二我法門。豈化佛之所為乎。

大慧。心意意識眼識等七。剎那習氣因。善無漏品離不復輪轉。大慧。如來藏者。輪轉涅槃苦樂因。空亂意慧愚癡凡夫所不能覺　此答第四問也。心意等名七識身。即一第六事識。而剎那有壞不壞者。所從言異耳。若以諸識。從剎那習氣因。則有壞。從善無漏品。則不壞。以其性離非剎那。故不復輪轉。即不壞義。然剎那習氣者。六識之分也。善無漏品者。七識之分也。此乃六七對。明壞不壞義。若約七八相望。則七識執我想心未忘故。有可壞惟八識不壞。故特言眼識等七意

【現代漢語翻譯】現代漢語譯本：僅僅斷滅了前七識，而法障（Dharma obstruction）尚未脫離，這指的是僅僅脫離虛妄，名為解脫。如果法障等都滅盡，才算是究竟清凈。由此可知，（七識和法障的）同與異，不可輕易議論。

因為本住法（inherent Dharma）的緣故，前後都不是自性。這是回答第二個問題。意思是說，本住法無增無減，所以之前沒有佛道可以獲得，之後沒有涅槃可以進入，中間也沒有法可以宣說。所以說前後都不是自性。非自性，就是離開了自性。

因為無盡的本願（original vow）的緣故，如來（Tathagata）無需思慮、無需觀察就能演說佛法。因為是正智（Right Knowledge）所化現，所以念頭不會虛妄，因此無需思慮、無需觀察。四住地（Four abodes of clinging）和無明住地（abode of ignorance）的習氣斷除的緣故，兩種煩惱斷除，脫離兩種死亡，覺悟人無我（no-self of person）和法無我（no-self of phenomena），以及兩種障礙斷除。這是回答第三個問題。如來度化眾生的誓願沒有窮盡，無需謀劃就能應機說法，不是通過言說而說，所以說無需思慮、無需觀察。這是因為究竟的正智圓滿照鑒法界，如同鏡子顯現影像，哪裡需要思慮然後才說法呢？又說四住地等，指的是究竟的果位圓滿，所斷除的是兩種障礙，所脫離的是兩種死亡，所證悟的是人法二無我的法門。這難道是化身佛所能做到的嗎？

大慧（Mahamati），心（citta）、意（manas）、意識（vijnana）以及眼識（eye-consciousness）等七識，剎那（ksana）的習氣因，從善無漏品（wholesome unconditioned qualities）中脫離，不再輪轉。大慧，如來藏（Tathagatagarbha），是輪轉、涅槃、苦、樂的因，是空亂的意慧（mind of confusion）和愚癡凡夫所不能覺悟的。這是回答第四個問題。心意等名稱為七識身，即是第六意識，而剎那有壞與不壞，只是所說的角度不同罷了。如果以諸識從剎那習氣因來說，則有壞；從善無漏品來說，則不壞。因為它的性質是遠離剎那的，所以不再輪轉，也就是不壞的意思。然而剎那習氣，是六識的部分；善無漏品，是七識的部分。這是用六識和七識相對，來說明壞與不壞的含義。如果從七識和八識相對來說，那麼七識執著於我相的心念沒有忘記，所以有可壞的；只有八識是不壞的，所以特別說眼識等七識。

【English Translation】 English version: Merely extinguishing the first seven consciousnesses, while the Dharma obstruction (Dharma obstruction) has not yet been removed, refers to merely escaping from illusion, which is called liberation. Only when Dharma obstructions and the like are completely extinguished can it be considered ultimate purity. From this, it can be known that the similarities and differences (between the seven consciousnesses and Dharma obstructions) cannot be easily discussed.

Because of the inherent Dharma (inherent Dharma), neither the beginning nor the end is self-nature. This answers the second question. It means that the inherent Dharma neither increases nor decreases, so there is no Buddha path to be attained before, no Nirvana to be entered after, and no Dharma to be spoken in between. Therefore, it is said that neither the beginning nor the end is self-nature. Non-self-nature means being apart from self-nature.

Because of the endless original vow (original vow), the Tathagata (Tathagata) can expound the Dharma without deliberation or observation. Because it is transformed by Right Knowledge (Right Knowledge), thoughts will not be false, so there is no need for deliberation or observation. Because the habits of the Four Abodes of Clinging (Four abodes of clinging) and the Abode of Ignorance (abode of ignorance) are eliminated, the two kinds of afflictions are eliminated, the two kinds of deaths are escaped, and the no-self of person (no-self of person) and the no-self of phenomena (no-self of phenomena) are realized, and the two kinds of obstructions are eliminated. This answers the third question. The Tathagata's vow to save sentient beings is endless, and he can preach the Dharma according to the opportunity without planning, not by speaking, so it is said that there is no need for deliberation or observation. This is because ultimate Right Knowledge fully illuminates the Dharma realm like a mirror reflecting images, so where is the need to deliberate before preaching the Dharma? It is also said that the Four Abodes of Clinging, etc., refer to the ultimate fruition being complete, what is eliminated are the two kinds of obstructions, what is escaped are the two kinds of deaths, and what is realized are the Dharma gates of no-self of person and phenomena. Could this be what an incarnation Buddha can do?

Mahamati (Mahamati), the mind (citta), intellect (manas), consciousness (vijnana), and eye-consciousness (eye-consciousness), etc., the seven consciousnesses, the habitual causes of a moment (ksana), are separated from the wholesome unconditioned qualities (wholesome unconditioned qualities) and no longer revolve. Mahamati, the Tathagatagarbha (Tathagatagarbha) is the cause of rotation, Nirvana, suffering, and happiness, and cannot be realized by the confused mind (mind of confusion) and ignorant ordinary people. This answers the fourth question. The names of mind and intellect, etc., are called the body of the seven consciousnesses, which is the sixth consciousness, and whether a moment is destructible or indestructible is just a different perspective. If the consciousnesses are said to be from the habitual causes of a moment, then they are destructible; if they are said to be from wholesome unconditioned qualities, then they are indestructible. Because its nature is apart from the moment, it no longer revolves, which means it is indestructible. However, the habitual tendencies of a moment are part of the sixth consciousness; wholesome unconditioned qualities are part of the seventh consciousness. This is using the sixth and seventh consciousnesses to explain the meaning of destructible and indestructible. If we compare the seventh and eighth consciousnesses, then the seventh consciousness has not forgotten the mind that clings to the self-image, so it is destructible; only the eighth consciousness is indestructible, so it is specifically said that the eye-consciousness, etc., are the seven consciousnesses.

存八識不壞故也。如來藏者別顯藏識。謂此識在輪轉謂之輪轉。在涅槃謂之涅槃。與之為苦樂。而未如不凈。是則不即不離。非壞不壞。故非凡愚所能覺知。空亂者小乘著空。乃為空所亂也。

大慧。金剛力士所隨護者。是化佛耳。非真如來。大慧真如來者。離一切根量。一切凡夫聲聞緣覺及外道根量悉滅。得現法樂住無間法智忍。故非金剛力士所護。一切化佛不從業生。化佛者。非佛不離佛。因陶家輪等眾生所作相而說法。非自通處說自覺境界　此答第五問也。問中有對論別論。對論則佛有真化。故曰力士所護者。化佛也。離一切根量等。言真佛不墮自他陰界入法。得現法樂住無間法智忍故。則究竟住于智斷。功德法身常與定俱。故不須護。別論者。雖化亦不護。凡二意故。蓋化謂化現。亦應也。又無而歘有曰化。皆隨機應現。不同凡夫隨實業生。則不待護一也。又曰化佛者。非佛不離佛。乃從真起化。故非一非異。亦不待護二也。但化用必因眾生。眾生有作須眾緣具。故佛亦以緣具說法。故曰因陶家論等。正取緣具義也。是則不護而護。如金剛力士。豈得非化乎。非自通處者。不同真佛惟說自覺境界也。

複次大慧。愚夫依七識身滅。起斷見。不覺識藏故。起常見。自妄想故不知本際。自妄想慧滅故

【現代漢語翻譯】現代漢語譯本：因為第八識（阿賴耶識，Alaya-vijñana，儲存一切業種子的識）不會壞滅的緣故。如來藏（Tathagatagarbha，一切眾生皆具的佛性）是特別彰顯的藏識。這個識在輪迴中就叫做輪轉，在涅槃中就叫做涅槃。它與眾生一同感受苦樂，但又不等同於不清凈的事物。所以說它不即不離，非壞非不壞，因此不是凡夫愚人所能覺知的。所謂『空亂』，是指小乘修行者執著于空，反而被空所迷惑。

大慧（Mahamati，人名）。金剛力士（Vajrapani，佛教護法神）所隨護的，是化佛（Nirmanakaya，佛的化身）罷了，不是真如來（Tathagata，佛的稱號）。大慧，真如來是遠離一切根量（六根及其對像所產生的認知）的，一切凡夫、聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）以及外道（Tirthika，佛教以外的修行者）的根量都已滅盡，得到現法樂住（當下體驗到的快樂），安住于無間法智忍（對佛法的深刻理解和接受）。所以不是金剛力士所護衛的。一切化佛不是從業（Karma，行為和其結果）而生的。化佛，非佛也非不離佛，因為陶師的輪子等眾生所造作的相而說法，不是在自身通達之處說自覺的境界。

這是回答第五個問題。問題中有對論和別論。對論認為佛有真佛和化佛，所以說力士所護衛的是化佛。『離一切根量』等，是說真佛不落入自身、他人、陰、界、入、法等概念中，得到現法樂住無間法智忍，就究竟安住于智斷（智慧和斷除煩惱），功德法身常與禪定同在，所以不需要護衛。別論認為，即使是化佛也不需要護衛，有兩種意思。化，指的是化現，也是應機而現。又，無中生有叫做化，都是隨機應現，不同於凡夫隨實際的業力而生，所以不需要護衛，這是第一點。又說，化佛，非佛也非不離佛，是從真佛而起的化身，所以非一非異，也不需要護衛，這是第二點。但化用必定因於眾生，眾生有所作為必須具備眾多的因緣，所以佛也憑藉因緣具足而說法，所以說『因陶家輪等』，正是取其因緣具足的含義。這樣看來，是不護而護，如同金剛力士，難道不是化現嗎？『非自通處』，是說不同於真佛只說自覺的境界。

再次，大慧，愚夫依靠七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）的滅亡，生起斷見（認為一切都會斷滅的錯誤見解），因為不覺知識藏（阿賴耶識）的緣故，生起常見（認為事物永恒不變的錯誤見解），因為自己虛妄分別的緣故，不知道本際（事物的真實本性），因為自己虛妄分別的智慧滅亡的緣故。

【English Translation】 English version: It is because the eighth consciousness (Alaya-vijñana, the storehouse consciousness that stores all karmic seeds) does not perish. The Tathagatagarbha (the Buddha-nature inherent in all beings) is a special manifestation of the storehouse consciousness. This consciousness is called 'transmigration' when in samsara, and 'nirvana' when in nirvana. It experiences suffering and joy together with sentient beings, but it is not the same as impure things. Therefore, it is said to be neither identical nor separate, neither perishable nor imperishable, and thus cannot be known by ordinary fools. 'Confusion about emptiness' refers to Hinayana practitioners who are attached to emptiness and are instead confused by emptiness.

Mahamati (name of a person), what the Vajrapani (a Buddhist Dharma protector) protects is merely a Nirmanakaya (emanation body of the Buddha), not the true Tathagata (title of the Buddha). Mahamati, the true Tathagata is apart from all root-measures (cognition arising from the six roots and their objects), and the root-measures of all ordinary people, Sravakas (disciples who practice by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and Tirthikas (non-Buddhist practitioners) are all extinguished, attaining the bliss of dwelling in the present Dharma (happiness experienced in the present moment), abiding in the forbearance of unobstructed Dharma-wisdom (deep understanding and acceptance of the Dharma). Therefore, he is not protected by Vajrapani. All Nirmanakayas are not born from karma (actions and their consequences). The Nirmanakaya is neither Buddha nor not-Buddha, because it expounds the Dharma through the forms created by sentient beings, such as the potter's wheel, and does not speak of the realm of self-realization in its own enlightened state.

This answers the fifth question. In the question, there are contrasting and separate arguments. The contrasting argument holds that the Buddha has a true Buddha and an emanation Buddha, so it is said that what the Vajrapani protects is the emanation Buddha. 'Apart from all root-measures,' etc., means that the true Buddha does not fall into concepts of self, others, skandhas, realms, entrances, and dharmas, and by attaining the bliss of dwelling in the present Dharma and the forbearance of unobstructed Dharma-wisdom, he ultimately abides in wisdom and cessation (wisdom and the cessation of afflictions), and the Dharma-body of merit and virtue is always with samadhi (meditative absorption), so he does not need protection. The separate argument holds that even the emanation Buddha does not need protection, and there are two meanings. 'Emanation' refers to manifestation, which is also responsive to circumstances. Also, 'transformation' means arising from nothing, and all are manifested according to circumstances, unlike ordinary people who are born according to actual karma, so they do not need protection, this is the first point. Also, it is said that the Nirmanakaya is neither Buddha nor not-Buddha, it is an emanation arising from the true Buddha, so it is neither one nor different, and it also does not need protection, this is the second point. But the use of emanation must depend on sentient beings, and sentient beings must have many conditions to act, so the Buddha also expounds the Dharma by relying on the completeness of conditions, so it is said 'because of the potter's wheel, etc.,' which precisely takes the meaning of the completeness of conditions. In this way, it is protection without protection, like the Vajrapani, how could it not be an emanation? 'Not in its own enlightened state' means that it is different from the true Buddha who only speaks of the realm of self-realization.

Furthermore, Mahamati, foolish people, relying on the cessation of the seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness), give rise to the view of annihilation (the false view that everything will be annihilated), because they are not aware of the storehouse consciousness (Alaya-vijñana), they give rise to the view of permanence (the false view that things are eternally unchanging), because of their own false discriminations, they do not know the original nature (the true nature of things), because their own wisdom of false discriminations is extinguished.

解脫　此答第六問也。本際非不可施設。但為眾生未能出自妄想外故。于本際有所不知。極其妄想。不出斷常二見。故曰愚夫依七識身滅等。據彼所知。極於七識之外無所知故。因起斷見。而不覺識藏無盡。見其唸唸相續故。起常見。由其自妄想內。而不及外故不能知。必待妄想轉滅。方是解脫慧滅者。示妄不自滅。必由慧而滅也。

四住地無明住地習氣斷故。一切過斷　此答第七問也。如來五住煩惱。正習俱盡二死永忘。豈復有魔業等事。然皆為眾生故。方便示現耳。此之七問七答。依經分節。或分為十或節為六。讀者宜自詳之。

爾時世尊欲重宣此義。而說偈言。

三乘亦非乘　　如來不磨滅　一切佛所記　　說離諸過惡　為諸無間智　　及無餘涅槃　誘進諸下劣　　是故隱覆說　諸佛所起智　　即分別說道　諸乘非為乘　　彼則非涅槃　欲色有及見　　說是四住地　意識之所起　　識宅意所住　意及眼識等　　斷滅說無常　或作涅槃見　　而為說常住

非乘者非佛乘也。不磨滅者謂真佛也。以其非乘故。為授一乘記。以其是真佛故。說離諸過惡。此間頌初后二答。亦兼頌第五問答也。為諸無間智等覆。頌初答意可知。諸佛所起智者。頌答第二問也。謂從初起道樹所得

【現代漢語翻譯】現代漢語譯本：解脫：這是回答第六個問題。本際（Bhenajati，事物本來的狀態）並非不可施設，只是因為眾生未能脫離妄想，所以對本際有所不知。他們極盡妄想，也逃不出斷見和常見這兩種錯誤的見解。所以說愚夫執著於七識身滅等等。根據他們所知，最多知道七識之外便一無所知，因此產生斷見，而不覺察到識藏（Alaya-vijnana，阿賴耶識）是無盡的。他們看到唸唸相續，就產生常見。由於他們侷限於自己的妄想之內，而不能及於妄想之外，所以不能真正瞭解。必須等到妄想轉滅，才是真正的解脫。『慧滅』是指妄想不會自己消滅，必須通過智慧才能滅除。

四住地（Catus-sthanika，四種煩惱的住處）無明住地（Avidya-sthanika，無明的住處）習氣斷盡，一切過失都斷盡：這是回答第七個問題。如來五住煩惱（Panca-sthanika，五種煩惱的住處），正使和習氣都完全斷盡，分段生死和變易生死都永遠消失，哪裡還會有魔業等事？然而，這一切都是爲了眾生的緣故，方便示現罷了。這七問七答，是根據經文分節的，或者分為十節，或者分為六節，讀者應該自己詳細瞭解。

這時，世尊想要再次宣說這個道理，而說了以下偈頌：

三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）也不是真正的乘，如來不會磨滅，一切佛所授記，都說遠離各種過惡。爲了那些具有無間智（Anantarya-jnana，無礙智慧）和證得無餘涅槃（Anupadhisesa-nirvana，沒有剩餘的涅槃）的人，以及爲了引導那些下劣根性的人，所以隱覆地宣說。諸佛所生起的智慧，就是分別說道的智慧。各種乘不是真正的乘，它們也不是真正的涅槃。欲界住地（Kama-sthanika，欲界的住處）、色界住地（Rupa-sthanika，色界的住處）、有見住地（Sadasat-sthanika，有見的住處）以及見住地（Drsti-sthanika，見的住處），這就是所說的四住地。意識所生起的地方，是識的住所，意所居住的地方。意和眼識等等，斷滅了就說是無常，或者認為這就是涅槃，所以才為他們宣說常住的道理。

『非乘』不是指佛乘。『不磨滅』是指真佛。因為不是真正的乘，所以才授記一乘。因為是真佛，所以說遠離各種過惡。這裡偈頌總結了最初和最後兩個問題的回答，也兼顧總結了第五個問題的回答。爲了那些具有無間智等等的人而隱覆宣說，總結了最初回答的意義，可以理解。諸佛所生起的智慧，總結了第二個問題的回答，指的是從最初在菩提樹下證得的智慧。

【English Translation】 English version: Liberation: This answers the sixth question. The Bhenajati (original state of things) is not impossible to posit, but because sentient beings have not been able to escape from delusion, they do not know about the Bhenajati. They exhaust their delusions, but cannot escape from the two erroneous views of annihilationism and eternalism. Therefore, it is said that foolish people cling to the extinction of the seven consciousnesses, etc. According to what they know, they know nothing beyond the seven consciousnesses, and therefore they give rise to the view of annihilationism, without realizing that the Alaya-vijnana (storehouse consciousness) is inexhaustible. They see the continuous succession of thoughts, and thus give rise to the view of eternalism. Because they are confined within their own delusions and cannot reach beyond them, they cannot truly understand. It is only when delusion is extinguished that there is true liberation. 'Extinction of wisdom' indicates that delusion will not extinguish itself, but must be extinguished through wisdom.

When the Catus-sthanika (four abodes of affliction) and Avidya-sthanika (abode of ignorance) and the residual habits are completely eradicated, all faults are eradicated: This answers the seventh question. The Tathagata's Panca-sthanika (five abodes of affliction), both the afflictions themselves and the residual habits, are completely eradicated, and both the mortality of sections and the mortality of transformation are forever gone. How could there still be demonic deeds, etc.? However, all of this is for the sake of sentient beings, a skillful means of manifestation. These seven questions and seven answers are divided according to the sections of the sutra, or divided into ten sections, or divided into six sections. Readers should understand them in detail themselves.

At that time, the World Honored One, wanting to proclaim this meaning again, spoke the following verses:

The Triyana (Three Vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) is not a true vehicle, the Tathagata will not be destroyed, all the predictions of the Buddhas speak of being free from all faults. For those with Anantarya-jnana (unobstructed wisdom) and those who attain Anupadhisesa-nirvana (Nirvana without remainder), and to guide those of inferior capacity, it is spoken in a concealed way. The wisdom that the Buddhas arise from is the wisdom of distinguishing and speaking the path. The various vehicles are not true vehicles, nor are they true Nirvana. The Kama-sthanika (abode of the desire realm), the Rupa-sthanika (abode of the form realm), the Sadasat-sthanika (abode of existence and non-existence), and the Drsti-sthanika (abode of views), these are what are called the four abodes. The place where consciousness arises is the abode of consciousness, the place where the mind dwells. The mind and eye consciousness, etc., are said to be impermanent when they are extinguished, or they think this is Nirvana, so they are told the principle of permanence.

'Not a vehicle' does not refer to the Buddha Vehicle. 'Not destroyed' refers to the true Buddha. Because it is not a true vehicle, it is predicted to be the One Vehicle. Because it is the true Buddha, it is said to be free from all faults. Here, the verses summarize the answers to the first and last two questions, and also summarize the answer to the fifth question. To conceal the proclamation for those with Anantarya-jnana, etc., summarizes the meaning of the initial answer, which can be understood. The wisdom that the Buddhas arise from summarizes the answer to the second question, referring to the wisdom attained from the beginning under the Bodhi tree.

智。后即分別說道。此以其說而顯無說。非曰不說。以非性言之。故三乘而非佛乘。真空涅槃而非究竟涅槃。云不說爾。欲色有及見等者。頌四住地也。謂三界見思分為四住。意識下。頌答第六問。謂意由八識而起。而八識意之所住。故謂之為宅。以是言之。自不容以七識身滅而起斷見。彼又于意及眼識等斷滅處。說無常。或作涅槃見者。此皆凡外自妄想見。故不知本際。如來為是說常住也。

爾時大慧菩薩。以偈問曰。

彼諸菩薩等　　志求佛道者　酒肉及與蔥　　飲食為云何　惟愿無上尊　　哀愍為演說　愚夫所貪著　　臭穢無名稱　虎狼所甘嗜　　云何而可食　食者生諸過　　不食為福善　惟愿為我說　　食不食罪福

如來在鬼王宮中說法。諸夜叉等念。食時將至。非肉不食。大慧欲令諸鬼生慈心故。因請如來說食肉不食肉罪福。

大慧菩薩說偈問已。復白佛言。惟愿世尊。為我等說食不食肉功德過惡。我及諸菩薩。于現在未來。當爲種種希望食肉眾生分別說法。令彼眾生慈心相向。得慈心已。各于住地清凈明瞭。疾得究竟無上菩提。聲聞緣覺自地止息已。亦得速成無上菩提。惡邪論法諸外道輩。邪見斷常顛倒計著。尚有遮法不聽食肉。況復如來世間救護正法成就。而食肉

【現代漢語翻譯】現代漢語譯本：智：後面就分別解說道。這是用『說』來顯示『無說』的道理，並非說完全不『說』。因為是從非自性的角度來說，所以三乘（聲聞乘、緣覺乘、菩薩乘）不是佛乘，真空涅槃不是究竟涅槃，所以才說『不說』。『欲色有及見等者』，是概括四住地（見一切住地、欲愛住地、色愛住地、有愛住地）。意思是說三界（欲界、色界、無色界）的見惑和思惑分為四種住地。『意識下』，是回答第六個問題。意思是說意識由八識而生起，而八識是意識所依止的地方，所以稱為『宅』。這樣說來，自然不能因為第七識（末那識）的斷滅而產生斷滅見。那些人在意識以及眼識等斷滅的地方，說無常，或者認為這就是涅槃，這些都是凡夫和外道的虛妄見解，所以不知道根本的實相。如來是爲了這個才說常住的。

這時，大慧菩薩用偈頌問道：

『那些菩薩等，立志追求佛道的人，對於酒、肉以及蔥等飲食，應該如何看待？希望無上尊（佛）慈悲憐憫為我們解說。這些是愚蠢的人所貪戀的，臭穢而沒有好名聲的，虎狼所喜歡吃的，怎麼可以吃呢？吃了會產生各種過失，不吃才是福德善事。希望您為我說說，吃與不吃的罪過和福德。』

如來在鬼王宮中說法，眾夜叉等想到，吃飯的時間快到了，他們非肉不吃。大慧菩薩想讓眾鬼生起慈悲心，因此請求如來說明吃肉與不吃肉的罪過和福德。

大慧菩薩用偈頌提問后，又對佛說：『希望世尊為我們說說吃肉與不吃肉的功德和過失。我和各位菩薩，在現在和未來，將為各種希望吃肉的眾生分別解說，使他們生起慈悲心，得到慈悲心后，各自在自己的修行位子上清凈明瞭，迅速得到究竟無上的菩提（覺悟）。聲聞和緣覺在自己的境界停止后，也能迅速成就無上菩提。那些持有邪惡理論的外道，邪見地執著于斷滅和常有的顛倒見解，尚且還有遮止不聽許吃肉的戒律，更何況是如來，作為世間的救護者，成就正法，怎麼會吃肉呢？』

【English Translation】 English version: 智 (Jnana, wisdom): Afterwards, he explained them separately. This uses 'speaking' to reveal the principle of 'non-speaking'. It's not that there is absolutely no 'speaking'. Because it's spoken from the perspective of non-self-nature, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are not the Buddha Vehicle, and the empty Nirvana is not the ultimate Nirvana, hence the saying 'non-speaking'. 'Desire, form, existence, and views, etc.' summarize the Four Abodes (four grounds of attachment: attachment to views, attachment to desire, attachment to form, attachment to existence). It means that the afflictions of views and thoughts in the Three Realms (Desire Realm, Form Realm, Formless Realm) are divided into four abodes. 'Below consciousness' answers the sixth question. It means that consciousness arises from the Eight Consciousnesses, and the Eight Consciousnesses are where consciousness dwells, hence they are called 'abode'. In this way, one cannot have annihilationist views because of the cessation of the seventh consciousness (Manas). Those who speak of impermanence or see Nirvana in the cessation of consciousness and eye-consciousness, etc., are all deluded views of ordinary people and outsiders, and therefore do not know the fundamental reality. The Tathagata speaks of permanence for this reason.

At that time, Mahamati Bodhisattva asked in verse:

'Those Bodhisattvas, who aspire to the Buddha path, what about wine, meat, and onions, etc., as food? May the Supreme Honored One (Buddha) compassionately explain for us. These are what foolish people crave, foul-smelling and without good reputation, what tigers and wolves relish, how can they be eaten? Eating them produces various faults, not eating them is meritorious and good. May you tell me, the sins and merits of eating or not eating.'

The Tathagata was teaching in the palace of the Ghost King. The Yakshas thought that the time for eating was approaching, and they would not eat anything but meat. Mahamati Bodhisattva wanted to arouse compassion in the ghosts, so he asked the Tathagata to explain the sins and merits of eating or not eating meat.

After Mahamati Bodhisattva asked in verse, he further said to the Buddha: 'May the World Honored One explain to us the merits and demerits of eating or not eating meat. I and the other Bodhisattvas, in the present and future, will explain separately to various sentient beings who desire to eat meat, so that they may develop compassion towards each other. Having obtained compassion, they will be clear and understanding in their respective stages of practice, and quickly attain ultimate unsurpassed Bodhi (enlightenment). Śrāvakas and Pratyekabuddhas, after stopping at their own levels, can also quickly achieve unsurpassed Bodhi. Those heretics with evil theories, who are attached to the inverted views of annihilation and permanence, even have prohibitive precepts that do not allow eating meat, how much more so the Tathagata, as the savior of the world, who has accomplished the true Dharma, would eat meat?'

耶　入楞伽云。路伽耶等諸外道輩。起有無見執著斷常。尚有遮禁不聽食肉。何況如來正等覺大悲舍育世所依怙。而許自他俱食肉耶。

佛告大慧。善哉善哉。諦聽諦聽。善思念之。當爲汝說。大慧白佛言。唯然受教。佛告大慧。有無量因緣不應食肉。然我今當爲汝略說。謂一切眾生從本以來展轉因緣常為六親。以親想故。不應食肉　入楞伽云。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。云何于中取而食之。

驢騾駱駝狐狗牛馬人獸等肉。屠者雜賣故。不應食肉。不凈氣分所生長故。不應食肉。眾生聞氣悉生恐怖。如旃陀羅及譚婆等。狗見憎惡驚怖群吠故。不應食肉　梵音旃陀羅。此云屠者。譚婆此云食狗肉人。又獵師也。

又令修行者慈心不生故。不應食肉。凡愚所嗜臭穢不凈。無善名稱故。不應食肉。令諸咒術不成就故。不應食肉。以殺生者見形起識深味著故。不應食肉。彼食肉者。諸天所棄故。不應食肉。令口氣臭故。不應食肉。多惡夢故。不應食肉。空閑林中虎狼聞香故。不應食肉。令飲食無節故。不應食肉。令修行者不生厭離故。不應食肉。我嘗說言。凡所飲食作食子肉想。作服藥想故。不應食肉。聽食肉者。無有是處復

【現代漢語翻譯】現代漢語譯本：《入楞伽經》中說：路伽耶（Lokāyata，順世論者）等外道，執著于有無之見，以及斷滅和常恒之見。他們尚且還有遮止和禁止，不聽許食用肉食的。更何況如來正等覺，以大悲心養育世間，是世間的依怙，怎麼會允許自己和他人一起食用肉食呢？

佛告訴大慧（Mahāmati，菩薩名）：『好啊，好啊。仔細聽，仔細聽。好好地思念。我應當為你解說。』大慧對佛說：『遵命受教。』佛告訴大慧：『有無量的因緣不應該食用肉食。然而我現在應當為你簡略地說說。因為一切眾生從根本以來，輾轉因緣，常常是六親眷屬。因為有親人的想法，所以不應該食用肉食。』《入楞伽經》中說：『一切眾生從無始以來，在生死中輪迴不息，沒有不曾做過父母兄弟男女眷屬，乃至朋友親愛侍者的。容易轉生而承受鳥獸等的身體，怎麼能在其中取來食用呢？』

驢、騾、駱駝、狐貍、狗、牛、馬、人等肉，屠夫混雜在一起售賣，所以不應該食用肉食。因為是不乾淨的氣味和成分所生長出來的，所以不應該食用肉食。眾生聞到氣味都生起恐怖。如同旃陀羅（Caṇḍāla，屠夫）以及譚婆（Tambala，食狗肉人）等，狗見到會憎惡、驚恐、群起吠叫，所以不應該食用肉食。

又因為食用肉食會令修行者慈悲心不生起，所以不應該食用肉食。因為凡夫愚人所喜好的是臭穢不乾淨的東西，沒有好的名聲，所以不應該食用肉食。因為食用肉食會令各種咒術不能成就，所以不應該食用肉食。因為殺生的人見到（動物的）形狀就生起識別，深深地貪著滋味，所以不應該食用肉食。那些食用肉食的人，被諸天所拋棄，所以不應該食用肉食。因為食用肉食會令口氣惡臭，所以不應該食用肉食。因為食用肉食會做很多惡夢，所以不應該食用肉食。因為在空閑的樹林中，虎狼聞到肉香，所以不應該食用肉食。因為食用肉食會令飲食沒有節制，所以不應該食用肉食。因為食用肉食會令修行者不生起厭離心，所以不應該食用肉食。我曾經說過：凡是所飲食的，都應當作食用自己子女的肉想，作服用藥物的想法，所以不應該食用肉食。聽許食用肉食，是沒有這樣的道理的。' 複次

【English Translation】 English version: 'Thus it is said in the Laṅkāvatāra Sūtra: The adherents of Lokāyata (materialists) and other non-Buddhist schools, clinging to views of existence and non-existence, as well as permanence and annihilation, even they have prohibitions and do not permit the consumption of meat. How much more so would the Tathāgata (the Thus-Gone One), the Perfectly Enlightened One, with great compassion nurturing the world, the refuge of the world, allow both himself and others to eat meat?'

The Buddha said to Mahāmati (a Bodhisattva): 'Excellent, excellent. Listen carefully, listen carefully. Reflect on it well. I shall explain it to you.' Mahāmati said to the Buddha: 'I respectfully receive your teaching.' The Buddha said to Mahāmati: 'There are countless reasons why one should not eat meat. However, I shall now briefly explain them to you. Because all sentient beings, from the beginningless past, through the cycle of dependent origination, have always been related as six kinds of relatives. Because of the thought of kinship, one should not eat meat.' Thus it is said in the Laṅkāvatāra Sūtra: 'All sentient beings, from beginningless time, in the cycle of birth and death, have all been parents, siblings, male and female relatives, even friends, loved ones, and servants. They easily take birth and receive bodies as birds and beasts. How can one take and eat them?'

'The flesh of donkeys, mules, camels, foxes, dogs, cows, horses, humans etc. are sold mixed together by butchers, therefore one should not eat meat. Because it is produced from impure odors and substances, one should not eat meat. Sentient beings all become terrified upon smelling the scent. Like Caṇḍālas (butchers) and Tambalas (dog-meat eaters), dogs see them with hatred, become frightened, and bark in groups, therefore one should not eat meat.'

'Furthermore, because eating meat prevents the arising of compassion in practitioners, one should not eat meat. Because ordinary fools crave foul and impure things, which have no good reputation, one should not eat meat. Because eating meat prevents the accomplishment of various mantras, one should not eat meat. Because those who kill living beings, upon seeing their forms, give rise to recognition and deeply crave the taste, one should not eat meat. Those who eat meat are abandoned by the devas (gods), therefore one should not eat meat. Because eating meat causes bad breath, one should not eat meat. Because eating meat causes many bad dreams, one should not eat meat. Because in secluded forests, tigers and wolves smell the scent of meat, one should not eat meat. Because eating meat causes a lack of moderation in eating and drinking, one should not eat meat. Because eating meat prevents practitioners from developing aversion, one should not eat meat. I have always said: Whatever is eaten should be regarded as eating the flesh of one's own child, and as taking medicine, therefore one should not eat meat. There is no reason to permit the eating of meat.' Furthermore

次大慧。過去有王。名師子蘇陀婆食種種肉。遂至食人。臣民不堪。即便謀反。斷其奉祿。以食肉者有如是過故。不應食肉。複次大慧。凡諸殺者。為財利故殺生屠販。彼諸愚癡食肉眾生。以錢為網而捕諸肉。彼殺生者。若以財物。若以鉤網。取彼空行水陸眾生。種種殺害屠販求利。大慧。亦無不教不求不想而有魚肉。以是義故。不應食肉。大慧。我有時說遮五種肉。或制十種。今於此經一切種一切時。開除方便。一切悉斷。大慧。如來應供等正覺尚無所食。況食魚肉。亦不教人。以大悲前行故。視一切眾生猶如一子。是故不應令食子肉　文中言亦無不教不求不想而有魚肉者。應具二義。一謂屠販者。非惟自殺。亦教人殺者。教也。為財利故以鉤網等取彼眾生者。求也。見形起識身生味著者。想也。次謂愚癡食肉眾生。雖不自殺。以食肉故興彼屠販。即教殺義。以錢為網而捕諸肉。即求義。想義同上。然儒之五常以仁為首。若曰。釣而不網。弋不射宿。不殺胎。不歿夭。君子遠庖廚。皆仁之端。而不禁于食肉。我佛直以不殺眾生。為第一戒。視昆蟲肖翹無異己子。謂此而不戒則斷慈悲種子。其為仁豈不博哉。

爾時世尊欲重宣此義。而說偈言。

曾悉為親屬　　鄙穢不凈雜　不凈所生長　　聞氣悉恐怖

【現代漢語翻譯】現代漢語譯本：大慧，過去有一位國王，名叫師子蘇陀婆（Śīlasudhābhava，意為具有美德的獅子），他食用各種肉類，最終甚至開始吃人。他的臣民無法忍受，於是密謀反叛，斷絕了他的俸祿。因為食用肉類有這樣的過失，所以不應該吃肉。再者，大慧，所有殺生的人，都是爲了財物利益而殺害、屠宰、販賣生命。那些愚癡的食用肉類的眾生，用金錢作為網羅來捕捉各種肉類。那些殺生的人，或者用財物，或者用鉤網，捕捉那些在空中、水裡、陸地上生存的眾生，用各種方法殺害、屠宰、販賣以求取利益。大慧，沒有不經過教唆、不經過需求、不經過妄想而自然產生的魚肉。因為這個緣故，不應該吃肉。大慧，我有時說遮止五種肉，有時制定禁止十種肉。現在在這部經中，在一切種類、一切時間，都開除方便之門，一切都斷絕。大慧，如來應供等正覺尚且沒有任何食物可食，更何況是食用魚肉呢？也不會教導別人食用魚肉。因為以大悲心為先導，視一切眾生猶如自己的孩子，所以不應該讓他們食用自己的孩子肉。文中說『沒有不經過教唆、不經過需求、不經過妄想而自然產生的魚肉』，應該包含兩種含義。一種是指屠宰販賣者，不僅僅自己殺生，也教唆別人殺生，這就是『教』。爲了財物利益，用鉤網等捕捉那些眾生，這就是『求』。見到形體而生起分別意識，身體產生對味道的執著，這就是『想』。另一種是指愚癡的食用肉類的眾生，雖然不親自殺生，但因為食用肉類，就促使了那些屠宰販賣者的產生，這就是教唆殺生的含義。用金錢作為網羅來捕捉各種肉類，這就是『求』的含義。『想』的含義與上面相同。然而儒家的五常以仁為首。比如，『釣魚不用網，射獵不射歸巢的鳥，不殺懷孕的動物，不殺幼小的動物』，『君子遠離廚房』，都是仁的表現。但是儒家並不禁止食用肉類。而我佛直接以不殺害眾生作為第一條戒律，視昆蟲、鳥類與自己沒有區別。如果對此不加以戒除，就會斷絕慈悲的種子，這樣的仁愛難道不是更加廣博嗎？當時，世尊想要再次宣說這個道理，於是說了偈語：『曾經悉為親屬，鄙穢不凈雜，不凈所生長，聞氣悉恐怖。』

【English Translation】 English version: Mahamati, in the past there was a king named Śīlasudhābhava (Lion of Good Conduct) who ate various kinds of meat, eventually even eating human flesh. His ministers and people could not bear it and plotted a rebellion, cutting off his salary. Because eating meat has such faults, one should not eat meat. Furthermore, Mahamati, all those who kill living beings do so for the sake of wealth and profit, slaughtering and selling lives. Those foolish meat-eating beings use money as a net to catch various kinds of meat. Those who kill living beings, either with wealth or with hooks and nets, capture those beings living in the air, water, and land, killing, slaughtering, and selling them in various ways to seek profit. Mahamati, there is no fish or meat that arises without being taught, without being sought, and without being imagined. For this reason, one should not eat meat. Mahamati, sometimes I have said to prohibit five kinds of meat, or have established prohibitions on ten kinds. Now, in this sutra, in all kinds and at all times, I exclude expedient means and cut off everything. Mahamati, the Tathagata, Arhat, Samyak-sambuddha does not even have any food to eat, let alone eat fish or meat. Nor does he teach others to eat fish or meat. Because of great compassion as the forerunner, he regards all beings as his own children, therefore one should not let them eat the flesh of their own children. The text says, 'There is no fish or meat that arises without being taught, without being sought, and without being imagined,' which should include two meanings. One refers to the slaughterers and sellers, who not only kill themselves but also teach others to kill, this is 'teaching'. For the sake of wealth and profit, they use hooks and nets to capture those beings, this is 'seeking'. Seeing the form and arousing discriminating consciousness, the body generates attachment to the taste, this is 'imagining'. The other refers to the foolish meat-eating beings, who, although they do not kill themselves, promote the production of those slaughterers and sellers because they eat meat, this is the meaning of teaching killing. Using money as a net to catch various kinds of meat, this is the meaning of 'seeking'. The meaning of 'imagining' is the same as above. However, the five constant virtues of Confucianism place benevolence first. For example, 'fishing without a net, hunting without shooting nesting birds, not killing pregnant animals, not killing young animals', 'a gentleman stays away from the kitchen', are all expressions of benevolence. But Confucianism does not prohibit eating meat. Our Buddha directly takes not killing living beings as the first precept, regarding insects and birds as no different from oneself. If this is not abstained from, the seeds of compassion will be cut off, wouldn't such benevolence be even more extensive? At that time, the World Honored One, wanting to proclaim this meaning again, spoke in verse: 『Once were all relatives, Despicable and impure mixed, Born of impurity, All are terrified by the smell.』

一切肉與蔥　　及諸韭蒜等　種種放逸酒　　修行常遠離　亦常離麻油　　及諸穿孔床　以彼諸細蟲　　于中極恐怖

言離麻油者。外國風俗搗麻使生蟲合壓之規多汁益肥。如何可食。孔隙諸狀多有蟲聚。皆不可坐臥。以諸蟲于坐臥之時生驚怖故。

飲食生放逸　　放逸生諸覺　從覺生貪慾　　是故不應食　由食生貪慾　　貪令心迷醉　迷醉長愛慾　　生死不解脫　為利殺眾生　　以財網諸肉　二俱是惡業　　死墮叫呼獄　若無教想求　　則無三凈肉　彼非無因有　　是故不應食　彼諸修行者　　由是悉遠離　十方佛世尊　　一切咸訶責　展轉更相食　　死墮虎狼類　臭穢可厭惡　　所生常愚癡　多生旃陀羅　　獵師譚婆種　或生陀夷尼　　及諸食肉性　羅剎貓貍等　　遍於是中生　縛象與大云　　央掘利魔羅

陀夷尼此云羅剎女。縛象大云央掘摩羅。皆經名也。

及此楞伽經　　我悉制斷肉　諸佛及菩薩　　聲聞所訶責　食已無慚愧　　生生常癡冥　先說見聞疑　　已斷一切肉　妄想不覺知　　故生食肉處　如彼貪慾過　　障礙聖解脫　酒肉蔥韭蒜　　悉為聖道障　未來世眾生　　于肉愚癡說　言此凈無罪　　佛聽我等食　食如服

【現代漢語翻譯】現代漢語譯本一切肉類與蔥、韭菜、蒜等，以及各種令人放縱的酒，修行人都應常遠離。也應常遠離麻油以及有孔洞的床，因為那些細小的蟲子在其中會感到極度恐懼。所謂遠離麻油，是因為外國的風俗是將麻搗碎后使其生蟲，然後合在一起壓榨，認為這樣榨出的油汁多且肥美，但這樣的油如何能食用呢？有孔隙的物品中多有蟲子聚集，都不可以坐臥，因為蟲子在人坐臥時會受到驚嚇。飲食使人放縱，放縱產生各種感覺，從感覺產生貪慾，所以不應該食用（肉等）。因為食用（肉等）會產生貪慾，貪慾使人心迷醉，迷醉增長愛慾，這樣就無法從生死中解脫。爲了利益而殺害眾生，用錢財購買各種肉類，這兩種都是惡業，死後會墮入叫喚地獄。如果沒有教導、沒有想法去追求，就不會有三凈肉（不見殺、不聞殺、不為己殺），肉並非無緣無故產生的，所以不應該食用。那些修行者，因此全都遠離肉食，十方諸佛世尊，一切都呵斥食用肉類。眾生輾轉互相吞食，死後會墮入虎狼之類，身體臭穢令人厭惡，所生之處常常愚癡。多生於旃陀羅（Cāṇḍāla，印度古代的賤民）、獵師、譚婆（Tambra，屠夫）等種姓，或者生為陀夷尼（Ḍākinī，羅剎女）以及各種以食肉為本性的羅剎、貓貍等，遍佈在這些地方出生。縛象（Bandhana Hasti）、與大云（Mahāmegha）、央掘利魔羅（Aṅgulimāla）。陀夷尼（Ḍākinī）這裡指羅剎女。縛象（Bandhana Hasti）、大云（Mahāmegha）、央掘摩羅（Aṅgulimāla），都是經名。以及這部《楞伽經》（Laṅkāvatāra Sūtra），我都禁止食用肉類，諸佛以及菩薩、聲聞都呵斥食用肉類。食用后沒有慚愧之心，生生世世常常愚癡昏昧，先前所說的見、聞、疑（三凈肉），已經斷除了一切肉食。因為妄想不覺知，所以才會生在可以食用肉類的地方，如同貪慾的過患一樣，障礙了聖者的解脫。酒、肉、蔥、韭菜、蒜，都是證得聖道的障礙。未來世的眾生，對於肉食愚癡地說，說這些是清凈沒有罪過的，佛允許我們食用。食用（肉）如同服用（毒藥）。

【English Translation】 English version All meat, along with onions, leeks, garlic, and various intoxicating liquors, should always be avoided by those who practice. One should also always avoid sesame oil and beds with holes, because tiny insects are extremely terrified in them. The reason for avoiding sesame oil is that foreign customs involve grinding sesame seeds and allowing them to generate insects, then combining them for pressing, believing that this yields more juice and richness. How can such oil be consumed? Items with holes often harbor clusters of insects, making them unsuitable for sitting or lying down, as the insects would be frightened when one sits or lies down. Food and drink lead to indulgence, indulgence generates various sensations, and from sensations arises greed. Therefore, one should not consume (meat, etc.). Because consuming (meat, etc.) generates greed, greed intoxicates the mind, and intoxication increases desire. Thus, one cannot be liberated from birth and death. Killing sentient beings for profit and using wealth to purchase various meats are both evil deeds, leading to rebirth in the Hell of Wailing after death. If there is no teaching or intention to seek, there will be no 'threefold pure meat' (not seen being killed, not heard being killed, not killed for oneself). Meat does not arise without a cause, so it should not be consumed. Those who practice, therefore, all abstain from meat. All Buddhas, World Honored Ones of the ten directions, all condemn the consumption of meat. Sentient beings devour each other in turn, and after death, they fall into the category of tigers and wolves, with foul and repulsive bodies, and are often born foolish. They are often born into the castes of Cāṇḍālas (outcastes in ancient India), hunters, Tambra (butchers), or as Ḍākinīs (female demons) and various flesh-eating beings such as Rakshasas, cats, and foxes, being born in these places. Bandhana Hasti, Mahāmegha, Aṅgulimāla. Ḍākinī here refers to a female demon. Bandhana Hasti, Mahāmegha, and Aṅgulimāla are all names of sutras. And in this Laṅkāvatāra Sūtra, I have prohibited the consumption of meat. All Buddhas, Bodhisattvas, and Śrāvakas condemn the consumption of meat. Having consumed meat without shame, one is often foolish and ignorant in life after life. The previously mentioned 'seen, heard, and suspected' (threefold pure meat) has already cut off all meat consumption. Because of delusion and lack of awareness, one is born in places where meat can be consumed, just like the faults of greed, which obstruct the liberation of the saints. Alcohol, meat, onions, leeks, and garlic are all obstacles to attaining the holy path. In future ages, sentient beings will foolishly speak about meat, saying that it is pure and without fault, and that the Buddha allows us to consume it. Consuming (meat) is like taking (poison).

藥想　　亦如食子肉　知足生厭離　　修行行乞食　安住慈心者　　我說常厭離　虎狼諸惡獸　　恒可同遊止　若食諸血肉　　眾生悉恐怖　是故修行者　　慈心不食肉　食肉無慈慧　　永背正解脫　及違聖表相　　是故不應食　得生梵志種　　及諸修行處　智慧富貴家　　斯由不食肉

佛說心品將末。大慧復請垂誡酒肉等以終之。蓋吾佛設化。以一性平等為本。以慈悲同體為心。以為人入道為宗故。莫先於清凈離過。以濟物度生為事故。莫上于罪福因果。是以楞嚴正宗之後。具明四種明誨三種漸次。而於此經誡之彌篤。亦可以之擬流通焉。文先請通誡。次請別誡。佛答中備列不應食肉者凡十七緣。云云。次示遮制通局中。初言小教方便。或開五種。謂見聞疑殺等。自余宜若開食或制十種。謂人蛇象等。而不及余類。似應通許者。然尤謹言之。但曰遮制而已。曾無開許之言。縱有一時方便。亦不得已爾。次言此經。開除方便一切悉斷。其言可謂深切矣。而論者猶以聽制食肉。為一疑難。蓋記者有言曰。此經菩薩不應食肉。故知仍存小教中開。遂謂此經但制菩薩。仍存小教開許者。或謂記者之誤。今謂非也。正言楞伽當四阿含之後故。存漸教之說。異乎梵網頓制。以見此經部當方等。如是而已

【現代漢語翻譯】現代漢語譯本『藥想』（如同藥物的想像）也就像吃自己孩子的肉一樣。知足常樂，對世俗生活生起厭離之心，修行者應當托缽乞食。安住于慈悲之心的人，我說他/她常常對世俗生活感到厭離。老虎、狼以及各種兇惡的野獸，常常可以和修行者一起和平相處。如果食用各種血肉，眾生都會感到恐懼。因此，修行者應當懷有慈悲之心，不食用肉類。食用肉類的人沒有慈悲和智慧，永遠背離真正的解脫，並且違背聖人的表相，因此不應該食用肉類。能夠出生在婆羅門種姓（Brahmin caste，印度教的祭司階層），以及各種修行的地方，擁有智慧和富貴的家庭，都是因為不食用肉類。

佛說《心品》將要結束。大慧菩薩再次請求佛陀垂示關於酒肉等的教誡，以結束這一品。因為我佛的教化，以一切眾生本性平等為根本，以慈悲同體為心，以引導人們進入正道為宗旨。所以，最重要的莫過於清凈自身，遠離過失；爲了救濟眾生，度化眾生，最重要的莫過於明白罪福的因果關係。因此，在《楞嚴經》（Śūraṅgama Sūtra）闡明正宗之後，詳細說明了四種明確的教誨和三種漸進的修行次第。而在這部經中，佛陀的告誡更加懇切，也可以用來流通。文中共分兩部分，先是請求佛陀普遍告誡，然後是請求佛陀分別告誡。佛陀的回答中詳細列舉了不應該食用肉類的十七種原因。接下來，佛陀在關於遮止和允許的範圍中，首先提到小乘教的方便之法，或者允許食用五種肉，即眼見殺、耳聞殺、懷疑為我殺等等。其餘的似乎允許食用，或者禁止食用十種肉，即人肉、蛇肉、象肉等等，而不涉及其他種類的肉，似乎應該允許食用。然而，佛陀特別謹慎地說明，這只是遮止而已，並沒有允許食用的說法。即使有暫時的方便之法，也是不得已而為之。接下來，佛陀說這部經中，開除方便之門，一切都應斷除。這些話可謂深刻。然而，論者仍然以允許和禁止食用肉類為一個疑難。因為記者有話說，這部經中菩薩不應該食用肉類，因此可知仍然存在小乘教中的開許。於是認為這部經只是禁止菩薩食用肉類，仍然存在小乘教的開許。或者有人認為是記者的錯誤。現在我認為不是這樣。正是因為《楞伽經》（Laṅkāvatāra Sūtra）在《四阿含經》（Four Āgamas）之後，所以保留了漸教的說法，不同於《梵網經》（Brahmajāla Sūtra）的頓制。由此可見，這部經的地位相當於方等經。

【English Translation】 English version 'Medicine thought' (like the thought of medicine) is like eating the flesh of one's own child. Being content and joyful, generating aversion to worldly life, practitioners should beg for food. Those who dwell in loving-kindness, I say they are constantly averse to worldly life. Tigers, wolves, and various fierce beasts can often dwell peacefully together with practitioners. If various flesh and blood are eaten, all beings will feel fear. Therefore, practitioners should have a compassionate heart and not eat meat. Those who eat meat have no compassion or wisdom, and will forever turn away from true liberation, And violate the appearance of sages, therefore one should not eat meat. Being born into a Brahmin caste (Brahmin caste, the priestly class in Hinduism), and various places of practice, Having wise and wealthy families, is all because of not eating meat.

The Buddha said that the 'Mind Chapter' is about to end. Mahamati Bodhisattva again requested the Buddha to give instructions on wine and meat, etc., to end this chapter. Because the Buddha's teachings are based on the equality of all beings' nature, with compassion as the heart, and with guiding people into the right path as the purpose. Therefore, the most important thing is to purify oneself and stay away from faults; in order to relieve sentient beings and save sentient beings, the most important thing is to understand the cause and effect of sin and merit. Therefore, after the Śūraṅgama Sūtra clarifies the orthodox sect, it explains in detail the four clear teachings and the three gradual stages of practice. And in this sutra, the Buddha's admonitions are even more earnest, and can also be used for circulation. The text is divided into two parts, first requesting the Buddha to give universal admonitions, and then requesting the Buddha to give separate admonitions. In the Buddha's answer, seventeen reasons why one should not eat meat are listed in detail. Next, in the scope of prohibition and permission, the Buddha first mentioned the expedient methods of the Hinayana teachings, or allowed the eating of five kinds of meat, that is, seeing the killing, hearing the killing, suspecting that it was killed for me, etc. The rest seem to be allowed to be eaten, or ten kinds of meat are prohibited, that is, human meat, snake meat, elephant meat, etc., and do not involve other kinds of meat, which seems to be allowed to be eaten. However, the Buddha specifically and cautiously stated that this is only a prohibition, and there is no statement of permission to eat. Even if there is a temporary expedient method, it is only a last resort. Next, the Buddha said that in this sutra, the door of expediency is removed, and everything should be cut off. These words can be described as profound. However, commentators still regard allowing and prohibiting eating meat as a difficult problem. Because the reporter said that in this sutra, Bodhisattvas should not eat meat, so it can be known that the permission in the Hinayana teachings still exists. Therefore, it is believed that this sutra only prohibits Bodhisattvas from eating meat, and the permission in the Hinayana teachings still exists. Or some people think it is the reporter's mistake. Now I don't think so. It is precisely because the Laṅkāvatāra Sūtra is after the Four Āgamas, so it retains the saying of gradual teaching, which is different from the sudden system of the Brahmajāla Sūtra. It can be seen that the status of this sutra is equivalent to the Vaipulya Sutra.

。所謂存者特其文耳。何謂猶存其事。且以為誤耶。不然經云一切悉斷。斯言何謂乎。嗚呼大為之防嚴為之制。而世猶或違之。況不為之誡乎。有以見業習之深也。至有不復讚歎梵行亦令他人入不律儀者。吾知斯人自貽厥咎。然此經言。一切法唯自心現。茍知善惡唯心。柰何順妄想而違聖教哉。戒之勉之。

楞伽阿跋多羅寶經卷第四終四終

今經四卷凡四品。總名為佛語心。而無別品之目。魏本十卷分十八品。唐本七卷分十品。后東都沙門寶臣。注唐本。則取魏之餘八品。如次間入。亦成十八品。夫楞伽一經。乃諸佛所說心法。佛說此法令一切菩薩入自心境。則知云佛語心品者。據一經大意而言之。其魏唐二本。別分品目者。據經之節段而分之。使學者易曉知。文有總別。理無二致也。昔姚秦命僧講此經。而不分節段。講無倫序。故主有云。吾佛經賓主問答。皆有起盡。此僧講經如何獨無倫序。時道安在洛陽。聞此說乃嘆曰。何以吾儕例受斯恥。自此經無大小例分三分。后親光論傳至中華。果符其說。所謂分經雅合於親光者是也。今四卷仍存佛語心。品后依魏唐二本所列之。品標于其上。遮使講學之人不迷於章段。然十八品之中。但缺陀羅尼偈頌二品。初勸請品中文亦不足。止有六行偈文。以為別序分。

【現代漢語翻譯】現代漢語譯本：所謂『存者特其文耳』，意思是說，（經典）留存下來的僅僅是文字而已。那麼，『何謂猶存其事』呢？難道認為（經典所記載的）事情是錯誤的嗎？不是的。經中說『一切悉斷』，這句話又是什麼意思呢？唉！即使有了周密的防範，嚴格的制度，世人尚且還會違背，更何況是沒有告誡呢？由此可見業力和習氣的深重啊！甚至有人不再讚歎清凈的修行，還引誘他人進入不合乎戒律的行為。我知道這種人是自作孽不可活。然而這部經上說，『一切法唯自心現』，如果知道善惡都源於自己的心，為什麼還要順從虛妄的念頭而違背聖人的教誨呢？要警惕啊！要努力啊！

《楞伽阿跋多羅寶經》卷第四終

這部經共有四卷，總共分為四個品，總名為《佛語心》，而沒有另外的品名。魏譯本分為十卷，共十八品。唐譯本分為七卷，共十品。後來東都的沙門寶臣，註釋唐譯本時，就取用魏譯本剩餘的八品，依次穿插進去，也成了十八品。楞伽經這部經典，是諸佛所說的心法。佛說此法，是爲了讓一切菩薩進入自心之境。因此說《佛語心品》，是根據整部經的大意而言的。魏譯本和唐譯本，分別分品，是根據經文的節段來劃分的，使學習的人容易理解。文字上有總有別，道理上沒有兩樣。過去姚秦時代，命令僧人講解這部經，但是沒有分節段，講解沒有條理。因此主持的人說，『佛經的賓主問答，都有起有終，這個僧人講經為什麼獨獨沒有條理呢？』當時道安（Daoan）在洛陽，聽到這種說法後感嘆說，『為什麼我們這些人都要一起受到這種恥辱呢？』從此以後，這部經無論大小，都分為三分。後來親光（Qinguang）的論傳到中華，果然符合他的說法。所謂分經雅合於親光，就是這個意思。現在這四卷仍然保留《佛語心》的品名，後面按照魏譯本和唐譯本所列的品名，標註在上面，防止講解和學習的人在章節段落上迷失。然而十八品之中，只缺少陀羅尼（Dharani，總持）和偈頌（Gatha，頌）這兩品。最初的《勸請品》中，文字也不完整，只有六行偈文，作為別序分。

【English Translation】 English version: 'The so-called 'what remains is merely its text' means that what is left of the (scripture) is only the words. Then, 'what does it mean to say that the events still remain?' Is it thought that the events (recorded in the scripture) are mistaken? No. The scripture says 'all is completely cut off.' What does this statement mean? Alas! Even with thorough precautions and strict regulations, people still violate them, let alone without warnings? From this, we can see the depth of karma and habits! Some even no longer praise pure conduct and also lead others into unprincipled behavior. I know that such people bring misfortune upon themselves. However, this scripture says, 'all dharmas are only manifestations of one's own mind.' If one knows that good and evil originate from one's own mind, why follow deluded thoughts and violate the teachings of the sages? Be vigilant! Strive!

Lankavatara Sutra, Volume 4, End

This sutra has four volumes, divided into four chapters in total, collectively named 'Buddha's Words on Mind,' without separate chapter titles. The Wei version is divided into ten volumes, with eighteen chapters. The Tang version is divided into seven volumes, with ten chapters. Later, the monk Bao Chen (Baochen) of Dongdu, when annotating the Tang version, took the remaining eight chapters from the Wei version and inserted them sequentially, also making it eighteen chapters. The Lankavatara Sutra is the mind-dharma spoken by all Buddhas. The Buddha spoke this dharma to allow all Bodhisattvas to enter the realm of their own minds. Therefore, saying 'Chapter on Buddha's Words on Mind' is based on the general meaning of the entire sutra. The Wei and Tang versions, dividing the chapters separately, are based on the sections of the scripture, making it easier for learners to understand. There are general and specific aspects in the text, but there is no difference in the principle. In the past, during the Yao Qin dynasty, monks were ordered to explain this sutra, but without dividing it into sections, the explanation was disorganized. Therefore, the host said, 'The guest-host questions and answers in the Buddhist scriptures all have a beginning and an end. Why is it that this monk's explanation alone is disorganized?' At that time, Daoan (Daoan) was in Luoyang, and upon hearing this, he sighed and said, 'Why must we all suffer this shame together?' From then on, this sutra, regardless of size, was divided into three parts. Later, Qinguang's (Qinguang) commentary was transmitted to China, and it indeed matched this statement. The so-called division of the sutra fitting well with Qinguang refers to this. Now, these four volumes still retain the title of 'Chapter on Buddha's Words on Mind,' and the chapter titles listed in the Wei and Tang versions are marked above them, preventing those who explain and study from getting lost in the chapter sections. However, among the eighteen chapters, only the two chapters of Dharani (Dharani, total retention) and Gatha (Gatha, verse) are missing. In the initial 'Chapter on Invitation,' the text is also incomplete, with only six lines of verse as a separate preface.

斷食肉即流通分。故知文略而義不略也(臣)僧(如玘)謹識。

新刻楞伽經后題

皇帝既御寶歷。丕弘儒典參用佛乘。以化成天下。且以般若心經及金剛楞伽二經發明心學寔為迷。涂之日月苦海之舟航。乃

洪武十年冬十月

詔天界禪師(臣宗泐)演福法師(臣如玘)重加箋釋。明年春正月。心經金剛經新注成。嘗徹睿覽已刊行矣。秋七月楞伽注又成。

上御西華樓(宗泐如玘)同侍從之臣投進。

上覽已悅曰。此經之注。誠為精確。可流佈海內使學者講習焉。(宗泐)即奉

詔。鍥梓于京師天界禪林(如玘)還杭之演福私念與(宗泐)同被

上旨。豈宜以天界為拘。合刊斯經于演福。獨其卷帙浩繁。未遂厥志。蚤夜以為憂。凈慈禪師(臣夷簡)乃為撰疏。勸諸同袍暨樂善者助成之。起手于又明年夏五月。至冬十一月訖功。費鈔五百六十四緡云。惟楞伽一經。具藏通別圓四教大旨。所以斥小乘之偏。破邪見之惑。無非欲顯圓宗自覺正智而已。第其文辭古奧。讀者殊未易曉。東都沙門寶臣嘗為之訓詁。援據雖若該博。而於經意多邈然不相入。胥臺雷庵受公。徒襲寶臣之緒論。自不能伸一啄。二者咸無取焉。惟柏庭法師善月。依天臺教旨著為通義。夐然絕出常倫。茍

【現代漢語翻譯】現代漢語譯本：斷食肉即是流通分。因此可知文辭簡略而意義不簡略。（臣）僧（如玘）謹記。

新刻《楞伽經》后題

皇帝在寶曆年間，大力弘揚儒家經典，並參照運用佛法，以此教化天下。並且以《般若心經》及《金剛經》、《楞伽經》這二部經來闡明心學，確實是迷途中的日月，苦海中的舟船。

洪武十年冬十月，下詔天界禪師（臣宗泐），演福法師（臣如玘）重新加以箋註。第二年春正月，《心經》、《金剛經》的新注完成。皇上曾經徹底地審閱並已經刊行了。秋七月，《楞伽經》的註解也完成了，皇上在西華樓（宗泐、如玘）與一同侍從的臣子們進獻。

皇上閱覽后高興地說：『這部經的註解，確實非常精確，可以流佈到全國各地，讓學者們講習。』（宗泐）立即奉詔，在京師天界禪林刊刻。（如玘）回到杭州的演福寺，私下想到與（宗泐）一同被皇上旨意所命，豈能因為天界寺的刊刻就有所拘泥，應該在演福寺也刊刻這部經。只是這部經卷帙浩繁，未能實現這個願望，早晚為此擔憂。凈慈禪師（臣夷簡）於是撰寫疏文，勸說各位同袍以及樂善好施的人們幫助完成此事。從又一年的夏天五月開始，到冬天十一月完成。花費鈔五百六十四緡。只有《楞伽經》一部經，具足包含藏、通、別、圓四教的大旨。所以斥責小乘的偏頗，破除邪見的迷惑，無非是想要彰顯圓宗自覺的正智罷了。只是它的文辭古奧，讀者很難理解。東都沙門寶臣曾經為它做過訓詁，引用的依據雖然好像很廣泛，但是對於經文的意義大多渺茫而不相合。胥臺雷庵受公，只是沿襲寶臣的緒論，自己不能發表一點見解。這兩者的註解都沒有可取之處。只有柏庭法師善月，依據天臺宗的教旨著作為通義，遠遠超出常人的見解。如果……

【English Translation】 English version: 'Fasting from meat' is the流通分 (Liutong fen, the section on dissemination). Therefore, it is known that the text is concise, but the meaning is not. (Your servant) Monk (Ruqi) respectfully notes.

Postscript to the Newly Engraved Laṅkāvatāra Sūtra

The Emperor, during the Baoli era, vigorously promoted Confucian classics and also employed Buddhist teachings to transform the world. Furthermore, he used the Prajñāpāramitā Hṛdaya Sūtra (般若心經, Bōrě xīnjīng, Heart Sutra) and the Vajracchedikā Prajñāpāramitā Sūtra (金剛經, Jīngāng jīng, Diamond Sutra) and the Laṅkāvatāra Sūtra (楞伽經, Léngqié jīng) to elucidate the study of the mind, truly serving as the sun and moon in a path of delusion, and a boat in the sea of suffering.

In the tenth month of winter in the tenth year of the Hongwu era, an edict was issued to Chan Master Tianjie (臣宗泐, Chén Zōnglè, your servant Zongle) and Dharma Master Yanfu (臣如玘, Chén Rúqǐ, your servant Ruqi) to re-annotate it. In the first month of spring the following year, the new annotations of the Heart Sutra and the Diamond Sutra were completed. The Emperor had thoroughly reviewed them and they had already been published. In the seventh month of autumn, the annotations of the Laṅkāvatāra Sūtra were also completed. The Emperor, at the Xihua Tower (西華樓, Xīhuá lóu), together with the attendant ministers, presented it.

The Emperor, after reviewing it, happily said, 'The annotations of this sutra are indeed very precise and can be disseminated throughout the country for scholars to study.' (Zongle) immediately received the edict and had it engraved at the Tianjie Chan Monastery (天界禪林, Tiānjiè chánlín) in the capital. (Ruqi) returned to Yanfu Monastery (演福寺, Yǎnfú sì) in Hangzhou, privately thinking that since he and (Zongle) had both been commanded by the Emperor's decree, it would not be appropriate to be constrained by the engraving at Tianjie Monastery, and that this sutra should also be engraved at Yanfu Monastery. However, the volumes of this sutra were vast, and this wish could not be fulfilled, causing him worry day and night. Chan Master Jingci (凈慈禪師, Jìngcí chánshī) (your servant Yijian) then wrote a preface, urging his fellow monks and benevolent people to help accomplish this. It began in the fifth month of summer of the following year and was completed in the eleventh month of winter, costing 564 strings of cash. Only the Laṅkāvatāra Sūtra contains the great principles of the Tripitaka (藏, Zàng), Common (通, Tōng), Distinct (別, Bié), and Perfect (圓, Yuán) Four Teachings. Therefore, it criticizes the bias of the Hinayana (小乘, Xiǎochéng, Lesser Vehicle) and dispels the delusion of heretical views, all with the intention of revealing the Perfect Teaching's self-awakened correct wisdom. However, its language is ancient and obscure, making it difficult for readers to understand. The Śrāmaṇa (沙門, Shāmén) Baochen of Dongdu once made annotations for it, and although the references cited seemed extensive, the meaning of the sutra was mostly vague and inconsistent. Lei'an Shou Gong of Xutai merely followed Baochen's previous theories and could not express a single opinion of his own. Both of these are not worth considering. Only Dharma Master Boting Shanyue, based on the teachings of the Tiantai school (天臺宗, Tiāntāi zōng), wrote a general explanation that far surpassed ordinary views. If...

以經文顯白者證之。亦未免有遺憾。他尚何望哉(如玘)。以辯博無礙之智。遊戲毗盧藏海。臺衡之書無不融攝。故其論著雖有徴于柏庭。反覆參驗務不失如來說經本意(宗泐)又能裁度旨趣。約繁辭而歸精當。遂使數百載疑文奧義。煥然明暢。誠可謂靈承

皇上嘉惠烝民之意。弘昭大覺立教度人之方者矣。嗚呼佛之大法。惟帝王能興之。宗師能傳之。今一旦遭逢如此之盛。讀是經者。小則思遠惡而遷善。大則思明心而見性。庶不負

聖天子之大德哉。是年冬十二月四日。前翰林學士承　旨。嘉議大夫知　制誥。兼修國史兼　太子贊善大夫(臣)　金華宋濂。載拜謹題。

【現代漢語翻譯】現代漢語譯本：以經文的明白之處來驗證它，也未能免除遺憾。他還期望什麼呢？（如玘）憑藉辯才無礙的智慧，暢遊毗盧藏海（Vairocana's treasury of teachings）。臺衡（指重要的典籍）的書籍沒有不融會貫通的。所以他的論著即使引用了柏庭（指古代的典籍或權威），也反覆參照驗證，務必不失去如來（Tathagata，佛的稱號）說經的本意（宗泐）。又能衡量取捨宗旨意趣，刪減繁瑣的言辭而歸於精要恰當，於是使數百年來令人疑惑的文字和深奧的義理，煥然明亮通暢。實在可以說是靈敏地繼承了皇上嘉獎恩惠百姓的心意，弘揚彰顯大覺（指佛陀）立教度人的方法的人啊！唉！佛的大法，只有帝王能夠興盛它，宗師能夠傳揚它。如今一旦遭逢如此的盛事，讀這部經的人，小的方面會思考遠離罪惡而走向善良，大的方面會思考明白自心而見到本性。或許不辜負聖明天子的大恩大德吧！這一年冬天十二月四日，前翰林學士奉旨，嘉議大夫知制誥，兼修國史兼太子贊善大夫（臣）金華宋濂，再次拜讀並恭敬地題寫。

【English Translation】 English version: To verify it with the clarity of the scriptures, yet it is not without regret. What else can he hope for? (Ru Qi) Relying on the wisdom of unobstructed eloquence, he roams freely in the Vairocana's treasury of teachings. The books of Taiheng (important texts) are all integrated and understood. Therefore, even if his treatises cite Baiting (ancient texts or authorities), he repeatedly refers to and verifies them, ensuring not to lose the original intention of the Tathagata (Buddha's title) in expounding the scriptures (Zong Le). He is also able to measure and select the essence of the teachings, reducing verbose language to return to precision and appropriateness, thus making the doubtful words and profound meanings of hundreds of years clear and understandable. It can truly be said that he has keenly inherited the Emperor's intention to commend and benefit the people, and to promote and manifest the Greatly Enlightened One's (referring to the Buddha) method of establishing teachings to liberate people! Alas! The great Dharma of the Buddha can only be prospered by emperors and transmitted by masters. Now that we have encountered such a grand event, those who read this scripture will, in a small way, contemplate turning away from evil and towards goodness, and in a large way, contemplate understanding their own minds and seeing their true nature. Perhaps they will not fail to live up to the great virtue of the sagacious Son of Heaven! On the fourth day of the twelfth month of this year, the former Hanlin Academician, by imperial order, Grand Master of the Jia Yi rank, drafter of imperial edicts, concurrently compiling the national history and concurrently Grand Mentor to the Crown Prince (your subject) Song Lian of Jinhua, respectfully read and inscribed this.