T39n1791_注大乘入楞伽經
大正藏第 39 冊 No. 1791 注大乘入楞伽經
No. 1791 [cf. No. 672]
注大乘入楞伽經卷第一併序(［宋、時］)
東都沙門(寶臣)述
達磨西來。本自不立文字。楞伽東付。以印傳佛心宗。雖叢林此話大行。而衲子猶患幽眇。粵有實叉難陀大德。出於李唐久視年間。互收三翻之品題。證足一經之妙理。方諸前古。文敷暢而義昭然。直使後來。力不勞而功必倍。當時稱為大備。詁釋未見其人。(寶臣)輒集數注之舊書。移作七軸之新說。補苴罅漏。考實闕疑。正為農馬知專。敢效珍珠自炫。庶學道之士盡觀其致焉。
新譯大乘入楞伽經序
天𠕋金輪聖神皇帝制
蓋聞摩羅山頂。既最崇而最嚴。楞伽城中。實難往而難入。先佛弘宣之地。曩聖修行之所。爰有城主。號羅婆那。乘宮殿以謁 尊顏。奏樂音而祈妙法。因鬘峰以表興。指藏海以明宗。所言入楞伽經者。斯乃諸佛心量之玄樞。群經理窟之妙鍵。廣喻幽旨。洞明深義。不生不滅。非有非無。絕去來之二途。離斷常之雙執。以第一義諦。得最上妙珍。體諸法之皆虛。知前境之如幻。混假名之分別。等生死與涅槃。大慧之問初陳。法王之旨斯發。一百八義。應實相而世離間
{ "translations": [ "現代漢語譯本：", "大正藏第 39 冊 No. 1791 注大乘入楞伽經", "", "No. 1791 [cf. No. 672]", "", "注大乘入楞伽經卷第一併序(［宋、時］)", "", "東都沙門(寶臣) 述", "", "達磨（Bodhidharma）西來，本來就不立文字。 《楞伽經》（Laṅkāvatāra Sūtra）東傳，以心印傳佛心宗。雖然叢林中關於此經的說法很盛行，但學僧們仍然覺得深奧難懂。恰好有實叉難陀（Śikṣānanda）大德，生於李唐久視年間，彙集了三個不同譯本的品題，驗證了一部經的精妙道理。相比之前的譯本，文辭更加流暢，意義更加明瞭，直接使得後來的學者，不費力氣就能事半功倍。當時被稱為完備的譯本，但還沒有人對其進行詳細的註釋。(寶臣)於是收集了多個註釋的舊書，改寫成七卷的新著。彌補其中的漏洞，考證其中的疑問。正是因為駑馬有自知之明，才敢效仿珍珠自我炫耀。希望學道的人能夠完全瞭解其中的精髓。", "", "新譯大乘入楞伽經序", "", "天𠕋金輪聖神皇帝制", "", "聽說摩羅山頂（Malaya Mountain），既是最崇高又最莊嚴的地方。《楞伽經》（Laṅkāvatāra Sūtra）中的楞伽城（Laṅkā），確實難以到達和進入。這裡是過去諸佛弘揚佛法的地方，也是過去聖賢修行的地方。那裡有一位城主，名叫羅婆那（Rāvaṇa），乘坐宮殿來拜見佛的尊顏，演奏音樂來祈求微妙的佛法。通過鬘峰（Mālya Mountain）來表達興致，指著藏海（ocean of consciousness）來闡明宗義。所說的《入楞伽經》（Laṅkāvatāra Sūtra），是諸佛心量的玄妙關鍵，是群經義理寶藏的精妙鑰匙。廣泛地比喻深奧的旨意，透徹地闡明深刻的含義。不生不滅，非有非無，超越了來去這兩種極端，脫離了斷常這兩種執著。以第一義諦（paramārtha-satya），獲得最上妙的珍寶。體悟諸法的虛幻不實，了知眼前境界如同幻象。混同假名（prajñapti）的分別，等同生死與涅槃。大慧（Mahāmati）的提問最初陳述，法王（Dharmaraja，指佛陀）的旨意由此闡發。一百零八義（one hundred and eight terms），應和實相（tathata），而使世間遠離謬誤。" ], "english_translations": [ "English version:", "Taisho Tripitaka Volume 39 No. 1791 Commentary on the Laṅkāvatāra Sūtra", "", "No. 1791 [cf. No. 672]", "", "Commentary on the Laṅkāvatāra Sūtra, Volume 1, with Preface ([Song Dynasty, Time])", "", "Composed by Śramaṇa (Bao Chen) of Dongdu", "", "Bodhidharma came from the West, originally not establishing words. The Laṅkāvatāra Sūtra was transmitted to the East, using mind-seal to transmit the Buddha-mind school. Although discussions about this sutra are prevalent in monasteries, monks still find it profound and difficult to understand. Fortunately, the great virtuous Śikṣānanda, born during the Jiushi era of the Li Tang Dynasty, collected the titles of three different translations, verifying the wonderful principles of one sutra. Compared to previous translations, the writing is more fluent and the meaning is clearer, directly enabling later scholars to achieve twice the result with half the effort. At that time, it was called a complete translation, but no one had made detailed annotations on it. (Bao Chen) then collected old books with multiple annotations and rewrote them into a new work of seven volumes, mending the loopholes and verifying the doubts. It is precisely because a humble horse knows its limitations that it dares to imitate pearls in showing off its brilliance. It is hoped that those who study the Way can fully understand its essence.", "", "Preface to the Newly Translated Laṅkāvatāra Sūtra", "", "Made by the Holy and Divine Emperor of the Heavenly Golden Wheel", "", "It is said that the summit of Mount Malaya is both the most sublime and the most solemn place. The city of Laṅkā in the Laṅkāvatāra Sūtra is indeed difficult to reach and enter. This is the place where past Buddhas propagated the Dharma, and the place where past sages practiced. There was a city lord named Rāvaṇa, who rode his palace to visit the Buddha's venerable countenance, and played music to pray for the wonderful Dharma. He expressed his interest through Mālya Mountain, and pointed to the ocean of consciousness to clarify the doctrine. The so-called Laṅkāvatāra Sūtra is the mysterious key to the mind of all Buddhas, and the wonderful key to the treasury of sutra principles. It widely uses metaphors for profound meanings, and thoroughly elucidates deep meanings. Neither arising nor ceasing, neither existent nor non-existent, it transcends the two extremes of coming and going, and is free from the two attachments of permanence and annihilation. With the ultimate truth (paramārtha-satya), one obtains the most supreme and wonderful treasure. Embodying the emptiness of all dharmas, knowing that the present environment is like an illusion. Blending the distinctions of provisional names (prajñapti), equating birth and death with nirvana. Mahāmati's initial questions are presented, and the Dharma King's (Dharmaraja, referring to the Buddha) intention is thus elucidated. The one hundred and eight terms correspond to suchness (tathata), and cause the world to be free from error." ] }
。三十九門。破邪見而宣正法。曉名相之並假。袪妄想之迷衿。依正智以會如如。悟緣起而歸妙理。境風既息。識浪方澄。三自性皆空。二無我俱泯。入如來之藏。游解脫之門。原此經文。來自西國。至若元嘉建號。跋陀之譯未弘(劉宋初譯四卷本)。延昌紀年。流支之義多舛(後魏次譯十卷本)。朕虔思付囑。情切紹隆。以久視元年歲次庚子林鐘紀律炎帝司辰。於時避暑箕峰。觀風穎水。三陽宮內。重出斯經。討三本之要詮。成七卷之了教。三藏沙門于闐國僧實叉難陀大德。大福先寺僧復禮等。併名追安遠。德契騰蘭。襲龍樹之芳猷。探馬鳴之秘府。戒香與覺花齊馥。意珠共性月同圓。故能了達沖微。發揮奧賾。以長安四年正月十五日。繕寫云畢。自惟菲薄。言謝圭璋。顧四辨而多慚。瞻一乘而罔測。難違緇俗之請。強申翰墨之文。詞拙理乖。彌增愧恧。伏以。此經微妙最為希有。破重昏之暗。傳燈之句不窮。演流注之功。涌泉之義無盡。題目品次。列於後云。
大乘入楞伽經 題標說經之所。曰楞伽者。此云難往也。謂眾寶所成。光映日月游空夜叉所居。此城在摩羅山頂。其山高峻。下瞰大海。傍無門戶。得神通者。堪能升往。乃表心地法門。無心無證者。方能入也。下瞰大海。表其心海本自清凈。因境風
【現代漢語翻譯】 現代漢語譯本：三十九種法門，破除錯誤的見解而宣揚正法，明白名相都是虛假的，去除妄想的迷惑，依靠正確的智慧去契合真如，領悟緣起而回歸微妙的真理。境風平息，識浪才得以澄澈。三自性皆空，二無我都消失。進入如來的寶藏，遊歷解脫之門。追溯這部經文的來源，來自西域各國。至於元嘉年間建立年號時，跋陀的翻譯尚未弘揚（劉宋初譯四卷本）。延昌年間紀年時，菩提流支的翻譯有很多錯誤（後魏次譯十卷本）。我虔誠地思考佛的囑託，心情迫切地想要繼承和發揚。在久視元年，歲在庚子，林鐘紀律，炎帝司辰的時候，當時在箕峰避暑，在穎水觀看風俗，在三陽宮內，重新整理這部經。考究三個版本的要點，完成了七卷的經教。三藏沙門于闐國（今新疆和田一帶）的僧人實叉難陀（意為『喜學』）大德，大福先寺的僧人復禮等人，都以追隨安遠為名，德行契合騰蘭。繼承龍樹（佛教中觀學派創始人）的芳香，探尋馬鳴（大乘佛教重要人物）的秘府。戒香與覺悟之花一同芬芳，意珠與自性之月同樣圓滿。所以能夠明瞭通達深奧微妙的道理，發揮精深博大的內涵。在長安四年正月十五日，繕寫完畢。我自認為才識淺薄，言辭粗陋。顧及四種辯才而感到慚愧，瞻仰一乘佛法而感到茫然。難以違背僧俗的請求，勉強寫下這些文字。文辭拙劣，道理乖謬，更加感到慚愧。我恭敬地認為，這部經微妙而又非常稀有，能破除重重昏暗，傳燈的意義無窮無盡，演說流注的功德，如涌泉一般沒有窮盡。題目和品次，列在後面。
《大乘入楞伽經》，題目標明說經的處所。『楞伽』（梵語Laṅkā），這裡的意思是『難往』。說的是眾寶所成，光芒照耀日月，游空夜叉所居住的地方。這座城在摩羅山頂上。那座山高大險峻，下面俯瞰大海，旁邊沒有門戶，只有得到神通的人，才能登上去。這是表示心地法門，只有無心無證的人，才能進入。下面俯瞰大海，表示人的心海本來就是清凈的，因為境風
【English Translation】 English version: Thirty-nine Dharma gates, destroying erroneous views and proclaiming the true Dharma, understanding that names and forms are all illusory, removing the delusion of妄想 (false thoughts), relying on correct wisdom to accord with 如如 (Tathata, suchness), comprehending 緣起 (dependent origination) and returning to the subtle truth. When the winds of the objective world cease, the waves of consciousness can become clear. The three self-natures are all empty, and the two non-selves are both extinguished. Entering the treasury of the Tathagata, wandering in the gate of liberation. Tracing the origin of this scripture, it comes from the Western Regions. As for the era when the reign title of Yuanjia was established, Bhadra's translation had not yet been widely disseminated (the four-fascicle version translated in the early Liu Song dynasty). During the reign of Yanchang, Bodhiruci's translation had many errors (the ten-fascicle version translated in the Later Wei dynasty). I reverently contemplate the Buddha's entrustment, and my heart is eager to inherit and promote it. In the first year of 久視 (Jiushi), the year being Gengzi, the Linzhong discipline, and the炎帝 (Yan Emperor) in charge of the season, at that time, while escaping the summer heat at Mount Ji, and observing the customs at the Ying River, within the Sanyang Palace, this scripture was re-edited. Examining the essential interpretations of the three versions, completing the seven-fascicle teachings. The Tripitaka master, the monk Śikṣānanda (meaning 'joy of learning') from the Kingdom of Khotan (present-day Xinjiang, Hetian area), the virtuous monk Fuli from Dafuxian Temple, and others, all took the name of following Anyuan, and their virtue matched Tenglan. Inheriting the fragrance of Nāgārjuna (founder of the Madhyamaka school of Buddhism), exploring the secret treasury of Aśvaghoṣa (an important figure in Mahayana Buddhism). The fragrance of precepts and the flowers of enlightenment bloom together, the意珠 (mind-jewel) and the moon of self-nature are equally round. Therefore, they are able to understand and penetrate profound and subtle principles, and expound profound and vast meanings. On the fifteenth day of the first month of the fourth year of Chang'an, the copying was completed. I consider myself to be of meager talent and crude language. Considering the four kinds of eloquence, I feel ashamed, and looking up to the One Vehicle Dharma, I feel at a loss. It is difficult to refuse the requests of the monastic and lay communities, so I reluctantly write these words. The words are clumsy, and the principles are flawed, which only increases my shame. I respectfully believe that this scripture is subtle and extremely rare, able to break through layers of darkness, the meaning of transmitting the lamp is endless, and the merit of expounding the flowing stream is inexhaustible like a gushing spring. The titles and chapter order are listed below.
《The Laṅkāvatāra Sūtra》, the title indicates the place where the sutra is spoken. 'Laṅkā' (Sanskrit Laṅkā), here means 'difficult to go to'. It refers to a place made of various treasures, where the light shines on the sun and moon, and where the Yakshas who roam the sky reside. This city is on the top of Mount Malaya. That mountain is high and steep, overlooking the sea below, and there are no gates on the side, only those who have attained supernatural powers can ascend to it. This represents the Dharma gate of the mind-ground, only those who are without mind and without proof can enter. Overlooking the sea below, it indicates that the sea of the mind is originally pure, because of the winds of the objective world.
所轉。識浪波動。欲明達境心空。海亦自寂。心境俱寂。事無不照。猶如大海無風。日月森羅。煥然明白。此經直為上根。頓說種子業識。為如來藏。異彼二乘滅識趣寂者故。亦為異彼權教修空菩薩空增勝者故。直明識體本性全真。便明識體即成智用。如彼大海無風。即境像便明。心海法門。亦復如是。言經者。梵音修多羅。此云契經也。契謂契法契機。若獨契其法。則法不應機。獨契其機。則機不達法。經謂常也。以貫攝為義。顯乎前聖后聖所說皆然故言常。持諦理而不忘故云貫。總群生而教之故曰攝。又云如織經焉。緯而成之。在乎其人。
大唐三藏於闐國實叉難陀譯 按唐敬愛寺譯經沙門智嚴所注。此經劉宋譯本。其首序云。梵文廣略。通有三本。廣本十萬頌。次本三萬六千頌。略本四千頌。此方前後凡四譯。皆是略本四千頌文。一本舊闕。大藏中現存三本者。劉宋元嘉十二年中。天竺三藏求那跋陀羅。于金陵草堂寺。譯成四卷。唯一品來文未足。題曰楞伽阿跋多羅寶經(在身字函)。二者後魏三藏菩提流支。延昌二年。于洛陽汝南王宅及鄴都金華寺。兼補闕文。凡三品經譯成一十卷。分為十八品。題曰入楞伽經(在發字函)。三者唐久視初。于闐國三藏實叉難陀沙門復禮等。既譯畢華嚴新經(八十卷者
【現代漢語翻譯】 現代漢語譯本： 所轉。識浪波動。想要明瞭通達境心皆空，就像海面自然平靜。心境都寂靜，世事沒有不照見的。猶如大海沒有風浪，日月星辰，清晰明白地顯現。這部經直接為上等根器的人，頓悟宣說種子業識，即是如來藏。不同於那些二乘人滅除意識追求寂滅，也不同於那些權教中修空的菩薩，空見增長勝過實證。直接闡明識體的本性完全是真如，就闡明識體立即成就智慧的作用。就像大海沒有風浪，境界影像就清晰明白。心海的法門，也是這樣。經，梵語叫修多羅（Sūtra），這裡翻譯為『契經』。『契』的意思是契合佛法，契合根機。如果只契合佛法，那麼佛法就不應機；只契合根機，那麼根機就不能通達佛法。『經』的意思是常，以貫穿和攝受為要義。彰顯過去聖人和後來聖人所說的都是這樣，所以說是『常』。保持真諦的道理而不忘記，所以叫做『貫』。總括眾生而教導他們，所以叫做『攝』。又說如同織布的經線，用緯線來織成，關鍵在於人。
大唐三藏於闐國實叉難陀（Śikṣānanda）譯。按照唐朝敬愛寺譯經沙門智嚴所注。這部經有劉宋時期的譯本，它的序言中說：梵文有廣、中、略三種版本。廣本有十萬頌，中本有三萬六千頌，略本有四千頌。這裡前後共有四次翻譯，都是略本四千頌的文字。一個舊版本已經缺失，大藏經中現存三個版本：劉宋元嘉十二年，天竺三藏求那跋陀羅（Guṇabhadra）在金陵草堂寺，翻譯成四卷，只有一品經文不完整，題目是《楞伽阿跋多羅寶經》（Laṅkāvatāra Sūtra）（在身字函）。第二個是後魏三藏菩提流支（Bodhiruci），延昌二年，在洛陽汝南王宅和鄴都金華寺，補充了缺失的經文，總共三品經，翻譯成一十卷，分為十八品，題目是《入楞伽經》（在發字函）。第三個是唐朝久視初年，于闐國三藏實叉難陀（Śikṣānanda）沙門復禮等，已經翻譯完畢《華嚴新經》（八十卷）。
【English Translation】 English version: That which is transformed. The waves of consciousness fluctuate. If you wish to clearly understand that the realm of mind is empty, the sea will naturally become still. When both mind and realm are still, everything will be illuminated. It is like the great ocean without wind, where the sun, moon, and stars are clearly and distinctly visible. This sutra directly speaks to those of superior capacity, directly revealing that the seed consciousness is the Tathagatagarbha (Tathāgatagarbha - the womb of the Buddha). It differs from those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who extinguish consciousness to seek quiescence, and it also differs from those Bodhisattvas of expedient teachings who cultivate emptiness and whose understanding of emptiness is greater than their realization. It directly clarifies that the essence of consciousness is inherently and entirely true, thus clarifying that the essence of consciousness immediately becomes the function of wisdom. Just as when the great ocean is without wind, the images of the realm are clearly visible, so too is the Dharma gate of the mind-sea.
The term 'sutra' (Sūtra) in Sanskrit is translated here as '契經' (qì jīng), meaning 'scripture that accords'. 'Accord' means to accord with the Dharma and to accord with the capacity of beings. If it only accords with the Dharma, then the Dharma will not be suitable for the capacity of beings; if it only accords with the capacity of beings, then the capacity of beings will not be able to understand the Dharma. 'Sutra' means constancy, with the meaning of penetrating and embracing. It manifests that what the past sages and future sages have said is all the same, therefore it is called 'constant'. It holds the truth of reality without forgetting, therefore it is called 'penetrating'. It encompasses all living beings and teaches them, therefore it is called 'embracing'. It is also said to be like the warp threads of weaving, with the weft threads completing it, and the key lies in the person.
Translated by Śikṣānanda (Śikṣānanda - a Buddhist monk from Khotan) of the Great Tang Dynasty. According to the annotations of the śrāmaṇa Zhìyán of Jìng'ài Temple in the Tang Dynasty. This sutra has a translation from the Liu Song Dynasty, and its preface states: The Sanskrit text has three versions, extensive, medium, and concise. The extensive version has 100,000 verses, the medium version has 36,000 verses, and the concise version has 4,000 verses. There have been four translations in this land, all of which are the text of the concise version of 4,000 verses. One old version is missing, and there are three versions currently extant in the Great Treasury: In the twelfth year of the Yuánjiā era of the Liu Song Dynasty, Guṇabhadra (Guṇabhadra - an Indian Buddhist monk) translated it into four volumes at the Caotang Temple in Jinling, with only one chapter incomplete, titled Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra - The Sutra of the Descent into Lanka) (located in the '身' character box). The second is by Bodhiruci (Bodhiruci - an Indian Buddhist monk) of the Later Wei Dynasty, in the second year of the Yánchāng era, at the residence of the Prince of Runan in Luoyang and the Jinhua Temple in Yedu, supplementing the missing text, totaling three chapters, translated into ten volumes, divided into eighteen chapters, titled 入楞伽經 (Rù Léngqié Jīng - Entering the Laṅkā Sūtra) (located in the '發' character box). The third is by the śrāmaṇa Fùlǐ and others of Śikṣānanda (Śikṣānanda - a Buddhist monk from Khotan) of the Great Tang Dynasty in the early years of the Jiǔshì era, who had already completed the translation of the new Avataṃsaka Sūtra (Avataṃsaka Sūtra - Flower Garland Sutra) (in eighty volumes).
是)。而見此經前譯兩本煩略未馴。意重潤色以廣流通。續奉詔再譯。遂于嵩岳天中蘭若。會三本文(上二本並一梵本)。勒成七卷。凡一十品。題曰大乘入楞伽經(在四字函)。故御製序云。元嘉建號。跋陀之譯未弘。延昌紀年。流支之義多舛。今此注者。正釋唐本。仍將流支所譯餘八品題。如次間入註文。經中亦成一十八品。庶知文有始終。理無二致。讀者易曉 或謂。學者以為達磨所指唯四卷。較諸七軸之多。且易為力。殊不知首經初譯。文字簡古。首尾文闕。洪儒碩德。尚且病其難於句讀。序引題跋。自有明文(蘇東坡元豐間。為張文定公寫此經四卷本自作跋云。楞伽義趣幽眇。文字簡古讀者或不能句。蔣穎叔為首序亦云。之奇常苦楞伽經難讀。則餘人可知)。斯經參同三本。得其純全句義昭著。試發而讀之。則知思過半矣。
羅婆那王勸請品第一
自下正釋經文義。分為三。謂序正流通也。此品即序分。從問答品。訖廣重頌。凡十七品。名正宗分。最後一頌。名流通分。初四卷本。此一品經全闕。獨首有六行余文。以為略序。言羅婆那者。未見正譯。即夜叉王也。勸請如來入寶山中說自證法。復請大慧菩薩而為啟問之首。故言勸請。言品者。義類同者聚在一段。故名品。是經總四千頌。有一十
【現代漢語翻譯】 現代漢語譯本：是的。鑑於先前翻譯的兩本《入楞伽經》過於繁瑣且不夠完善，我希望重新潤色以使其更廣泛地流傳。後來奉旨再次翻譯，於是在嵩岳天中蘭若寺，彙集了三個版本（之前的兩個版本以及一個梵文版本），整理成七卷，共十品，題為《大乘入楞伽經》（在四字函中）。因此，御製序言中說：『元嘉年間，跋陀的翻譯尚未弘揚；延昌年間，流支的義理多有錯誤。』現在這位註釋者，正是解釋唐朝的版本，並將流支所翻譯的剩餘八品題目，依次穿插在註文中，使經文也成為一十八品，希望人們知道文章有始有終，道理沒有兩樣，讀者容易理解。或者有人說，學者認為達摩所指的只有四卷，比起七卷本要少，而且更容易學習。但他們不知道最初翻譯的經文，文字簡練古樸，首尾都有缺失。即使是博學的儒者，也常常苦於難以斷句。序言、引言、題跋，都有明確的記載（蘇東坡在元豐年間，為張文定公抄寫此經四卷本時，自己寫了跋文說：『《楞伽經》的義理深奧微妙，文字簡練古樸，讀者或許不能斷句。』蔣穎叔在序言中也說：『稚圭常常苦於《楞伽經》難以閱讀，那麼其他人就可想而知了』）。這部經文參照了三個版本，得到了完整的內容，句義也更加明白顯著。試著打開來讀一讀，就會知道思考已經超過一半了。 羅婆那王勸請品第一 下面正式解釋經文的意義，分為三個部分，即序分、正宗分、流通分。這一品就是序分。從問答品開始，到廣重頌結束，共十七品，名為正宗分。最後一頌，名為流通分。最初的四卷本，這一品經文完全缺失，只有開頭的六行多文字，作為簡略的序言。說到羅婆那，沒有見到正確的翻譯，就是夜叉王。他勸請如來進入寶山中宣說自證之法，又請大慧菩薩作為提問的開端，所以說是勸請。說到品，意義相近的內容聚集在一起，成為一段，所以叫做品。這部經總共有四千頌，有一十品。
【English Translation】 English version: Yes. Seeing that the previous two translations of the Laṅkāvatāra Sūtra were cumbersome and not refined enough, I intended to revise them to make them more widely circulated. Later, I was ordered to translate again. Therefore, at the Tianzhong Lanruo Temple on Mount Song, I gathered three versions (the previous two versions and one Sanskrit version) and compiled them into seven volumes, with a total of ten chapters, entitled Mahāyāna Laṅkāvatāra Sūtra (in a four-character case). Therefore, the imperial preface says: 'During the Yuanjia era, Bhadra's translation had not yet been promoted; during the Yanchang era, Bodhiruci's interpretations had many errors.' Now, this commentator is precisely explaining the Tang Dynasty version, and inserting the titles of the remaining eight chapters translated by Bodhiruci into the commentary in order, so that the scripture also becomes eighteen chapters, hoping that people will know that the text has a beginning and an end, and the principles are the same, making it easier for readers to understand. Or some say that scholars believe that what Bodhidharma referred to was only four volumes, which is less than the seven-volume version and easier to study. But they do not know that the initially translated scripture had concise and ancient language, with omissions at the beginning and end. Even learned Confucian scholars often struggled to punctuate it. The preface, introduction, and colophon all have clear records (Su Shi, during the Yuanfeng era, wrote a colophon for Zhang Wending Gong's four-volume copy of this scripture, saying: 'The meaning of the Laṅkāvatāra Sūtra is profound and subtle, and the language is concise and ancient, so readers may not be able to punctuate it.' Jiang Yingshu also said in the preface: 'Zhigui often struggled to read the Laṅkāvatāra Sūtra, so others can imagine'). This scripture refers to three versions, obtaining the complete content, and the meaning of the sentences is clearer and more obvious. Try opening it and reading it, and you will know that thinking has exceeded half. Chapter 1: Rāvaṇa's (King of the Rakshasas) Request Below, the meaning of the scripture is formally explained, divided into three parts, namely the introductory section, the main section, and the concluding section. This chapter is the introductory section. Starting from the Question and Answer Chapter and ending with the Extensive Repetitive Verses, there are seventeen chapters in total, called the main section. The last verse is called the concluding section. In the original four-volume version, this chapter is completely missing, with only the first six or so lines of text as a brief introduction. Speaking of Rāvaṇa, no correct translation has been seen; he is the Yaksha (a type of spirit) King. He requested the Tathāgata (another name for Buddha) to enter the Treasure Mountain and speak the Dharma (teachings) of self-realization, and also requested Mahāmati (a Bodhisattva) to be the beginning of the questions, so it is called a request. Speaking of chapter, content with similar meanings is gathered together into a section, so it is called a chapter. This scripture has a total of four thousand verses, with ten chapters.
八品。此品建初。故云第一。
如是我聞 舉所聞之法體也。謂如是一部經義。我昔親從佛聞。故佛地論云。傳佛教者。言如是之事。我昔曾聞。此總合釋信聞也 若離釋之。如是者。信成就也。智度論云。佛法大海。信為能入。智為能度。經無豐約。非信不階。故稱如是。有云。聖人說法。但為顯如。唯如為是。又云。如者當理之言。智者無非之稱。今則云。如即真空。是即妙有。既無有外之真故。空而非斷。無真外之俗故。有而非常。即對破權宗邪宗。以彰中道。故云如是 我聞者。聞成就也。將欲傳之於未聞。若有言而不傳。即為虛設。不在能說。貴在能傳。故次明我聞也。我即文殊阿難。五蘊假者。云何稱我。我有四種。一凡夫遍計。二外道宗計。三諸聖隨世假分賓主。四法身真我。今是后二。無前二種凡外計我。我既無我。聞亦無聞。從緣空故。不壞假名。即不聞聞爾。若約此經旨趣。即傳法菩薩。以我無我不二之真我。而聞真俗無礙之法門也。
一時佛 言一時者。時成就也。時者亦隨世假立時分也。一者揀異余時。如來說經。時有無量。不能備舉。一言略周。故云一時。即法王啟運嘉會之時也。佛者主成就也。梵音佛陀。此云覺者。謂自他覺滿之者。起信論云。所言覺者。謂心體離念。離
【現代漢語翻譯】 現代漢語譯本： 第八品。此品是最初建立的，所以說是第一。
『如是我聞』，是總括所聽聞的佛法的本體。意思是說，像這樣的一部經的義理，是我過去親自從佛陀那裡聽聞的。所以《佛地論》說：『傳授佛法的人，說像這樣的事情，我過去曾經聽聞。』這是總合解釋了『信』和『聞』。如果分開解釋，『如是』，是信成就。智度論說：『佛法像大海一樣，信是能夠進入的，智慧是能夠度過的。』經典無論內容豐富還是簡略，沒有信心就不能登堂入室。所以稱作『如是』。有人說，聖人說法，只是爲了顯現『如』，只有『如』才是『是』。又有人說，『如』是符合真理的言語，智者沒有不贊同的。現在則說，『如』就是真空，『是』就是妙有。既然沒有真空之外的真，所以空而不是斷滅；沒有真之外的俗，所以有而不是恒常。這是針對破斥權宗邪宗，來彰顯中道。所以說『如是』。
『我聞』，是聞成就。將要傳授給未曾聽聞的人，如果說了而不傳授，就是虛設，不在於能說，而在於能傳。所以接著說明『我聞』。『我』就是文殊菩薩或阿難尊者，是五蘊和合的假我，怎麼能稱作『我』呢？『我』有四種：一是凡夫的普遍計度，二是外道的宗派計度，三是諸聖人隨順世俗假立主賓，四是法身的真我。現在是后兩種，沒有前兩種凡夫外道的計度之我。『我』既然是無我，『聞』也是無聞，從因緣生而性空，但不壞假名，就是不聞而聞。如果按照這部經的宗旨意趣，就是傳法的菩薩，以我無我不二的真我，而聽聞真俗無礙的法門。
『一時佛』，說『一時』，是時成就。『時』也是隨順世俗假立的時分。『一』是揀擇不同於其他時間。如來說經，時間有無量，不能全部列舉，用『一』字來概括周全。所以說是『一時』，就是法王開始弘法的美好聚會之時。『佛』是主成就。梵語是『佛陀』(Buddha)，這裡翻譯為『覺者』，是指自己覺悟、使他人覺悟、覺悟圓滿的人。《起信論》說：『所說的覺悟，是指心體遠離妄念。』
【English Translation】 English version: Chapter 8. This chapter is the initial establishment, hence it is called the first.
『Thus have I heard』 encapsulates the essence of the Dharma that was heard. It means that the meaning of this entire scripture is what I personally heard from the Buddha in the past. Therefore, the Buddhabhumi Sutra states: 『Those who transmit the Buddha's teachings say, 「Such and such a thing, I have heard in the past.」』 This is a combined explanation of 『faith』 and 『hearing.』 If explained separately, 『Thus』 signifies the accomplishment of faith. The Mahaprajnaparamita Shastra says: 『The Buddha's Dharma is like a great ocean; faith is what enables entry, and wisdom is what enables crossing over.』 Whether the scripture is rich or concise, without faith, one cannot ascend to its heights. Therefore, it is called 『Thus.』 Some say that the sages teach the Dharma only to reveal 『Thus』; only 『Thus』 is 『Is.』 Others say that 『Thus』 is a word that accords with truth, and the wise have no disagreement with it. Now it is said that 『Thus』 is emptiness, and 『Is』 is wondrous existence. Since there is no truth outside of emptiness, emptiness is not annihilation; since there is no mundane outside of truth, existence is not permanence. This is aimed at refuting the provisional and heretical schools to reveal the Middle Way. Therefore, it is said 『Thus.』
『I heard』 is the accomplishment of hearing. Intending to transmit it to those who have not heard, if one speaks without transmitting, it is in vain. It is not about being able to speak, but about being able to transmit. Therefore, it is followed by 『I heard.』 『I』 refers to Manjushri Bodhisattva or Ananda, a provisional self composed of the five aggregates. How can it be called 『I』? There are four kinds of 『I』: first, the common calculation of ordinary people; second, the sectarian calculation of external paths; third, the provisional establishment of subject and object by the saints in accordance with the world; and fourth, the true self of the Dharmakaya. Now it is the latter two, without the former two kinds of 『I』 calculated by ordinary people and external paths. Since 『I』 is without self, 『hearing』 is also without hearing, empty from conditions, but not destroying the provisional name, which is hearing without hearing. According to the purpose and intent of this scripture, it is the Bodhisattva who transmits the Dharma, hearing the unobstructed Dharma gate of truth and convention with the true self of non-duality of self and no-self.
『At one time, the Buddha』 saying 『at one time』 is the accomplishment of time. 『Time』 is also a provisional establishment of time divisions in accordance with the world. 『One』 is to distinguish it from other times. The Buddha spoke the Dharma at countless times, which cannot all be listed. The word 『one』 briefly encompasses everything. Therefore, it is called 『at one time,』 which is the auspicious gathering when the Dharma King began to propagate the Dharma. 『Buddha』 is the accomplishment of the host. The Sanskrit word is 『Buddha』 (Buddha), which is translated here as 『Awakened One,』 referring to one who is self-awakened, awakens others, and whose awakening is complete. The Awakening of Faith in the Mahayana says: 『The so-called awakening refers to the mind-essence being free from thoughts.』
念相者等虛空界。無所不遍。法界一相。即是如來平等法身。則以無念。名之為覺。然有三義。一自覺。覺知自心本無生滅。二覺他。覺一切法無不是如。三覺滿。自他理圓稱之為滿。故知有念即不名覺。起信云。一切眾生不名為覺。以無始來念念相續。未曾離念。又云。若有眾生。能覺無念者。即為向佛智故。
住大海濱摩羅山頂楞伽城中 此處成就也。真身無在而無不在。故次辨之。言大海濱摩羅山頂者。通舉說處也。此山在大海中。高五百由旬。非神足力。皆不能到。楞伽者。別舉說場也。此云難往。義見前題。言中者。佛好中道升中天降中國中夜滅。皆表中道也。今處城中。說自證法中道義也。
與大比丘眾及大菩薩眾俱 眾成就也。從假入空觀。偏破生死。即先列聲聞也。從空入假觀。偏破涅槃。即后列菩薩也。二邊既離。則中道現前。大比丘者。具五義故。一名怖魔。二名乞士。三名破惡。四名凈命。五名名字僧。大菩薩者。具云菩提薩埵也。菩提此云覺。即所求佛果。薩埵此云有情。即所化眾生。又云此求菩提之有情也。俱者一時一處也。是謂六義圓成。三疑頓息。
其諸菩薩摩訶薩悉已通遠(至)為其上首 此贊菩薩德也。摩訶大也。言五法三自性八識二無我者。是四妙門。攝世
【現代漢語翻譯】 現代漢語譯本：念頭和現象等同於虛空界（虛空無邊無際），無所不遍。法界（一切法的總稱）的唯一真如之相，就是如來的平等法身（佛的真身）。因此，以沒有念頭，稱之為覺悟。然而，覺悟有三重含義：一是自覺，覺知自心本來沒有生滅；二是覺他，覺悟一切法無不是真如實相；三是覺滿，自利利他的道理圓滿，稱之為滿。所以知道有念頭就不叫做覺悟。《起信論》說：『一切眾生不名為覺，因為從無始以來念念相續，未曾離開念頭。』又說：『若有眾生，能覺悟到沒有念頭，就是趨向佛的智慧。』
住在靠近大海的摩羅山頂的楞伽城中（Lankāpura）（地名，意為『難往』）——這是處所成就。真身無處不在，又無處不在，所以接下來辨明處所。說『大海濱摩羅山頂』，是通泛地指出處所。這座山在大海中，高五百由旬（古印度長度單位），不是有神通的人，都不能到達。『楞伽』，是特別指出說法的地方。這裡叫做『難往』，含義見前面的題目。說『中』，佛喜歡中道，升中天，降中國，中夜滅度，都表明中道。現在在城中，說自證的法，是中道之義。
與大比丘眾及大菩薩眾俱——這是大眾成就。從假入空觀，偏重於破除生死，所以先列出聲聞（聽聞佛陀教誨而證悟的修行者）。從空入假觀，偏重於破除涅槃（寂滅），所以後列出菩薩（立志普度眾生的修行者）。二邊既然離開，那麼中道就顯現出來。『大比丘』，具備五種含義：一名怖魔，二名乞士，三名破惡，四名凈命，五名名字僧。『大菩薩』，具足的說法是菩提薩埵（Bodhisattva）。菩提，這裡的意思是覺悟，就是所求的佛果。薩埵，這裡的意思是有情，就是所教化的眾生。又說，這是求菩提的有情。『俱』，是一時一處。這就是六種意義圓滿成就，三種疑惑頓時止息。
其諸菩薩摩訶薩（Mahāsattva）（大菩薩）悉已通遠(至)為其上首——這是讚歎菩薩的功德。摩訶，是大的意思。所說的五法、三自性、八識、二無我，是四種微妙的法門，總攝世間。
【English Translation】 English version: Thoughts and phenomena are equal to the realm of empty space (boundless and limitless), pervading everywhere. The one true aspect of the Dharmadhātu (totality of all things) is the Tathāgata's (Buddha's) equal Dharmakāya (the true body of the Buddha). Therefore, the absence of thought is called enlightenment. However, enlightenment has three meanings: first, self-enlightenment, realizing that one's own mind is originally without arising or ceasing; second, enlightening others, realizing that all dharmas (teachings) are nothing but the true suchness; third, complete enlightenment, the principle of benefiting oneself and others is complete, which is called fullness. Therefore, it is known that having thoughts is not called enlightenment. The Awakening of Faith says: 'All sentient beings are not called enlightened because they have been continuously thinking from beginningless time, never leaving thoughts.' It also says: 'If there are sentient beings who can realize the absence of thought, they are moving towards the wisdom of the Buddha.'
Residing in the city of Laṅkāpura (place name, meaning 'difficult to reach') on the summit of Mount Malaya near the great ocean—this is the accomplishment of the place. The true body is nowhere and yet everywhere, so next, the place is clarified. Saying 'on the summit of Mount Malaya near the great ocean' is a general indication of the place. This mountain is in the great ocean, five hundred yojanas (ancient Indian unit of length) high, and cannot be reached without supernatural powers. 'Laṅkā' is a specific indication of the place where the teachings are given. It is called 'difficult to reach,' and its meaning is seen in the previous title. Saying 'in the middle' means that the Buddha favors the Middle Way, ascending to the middle heaven, descending to the middle country, and passing away in the middle of the night, all of which indicate the Middle Way. Now, being in the city, speaking of the self-realized Dharma (teachings) is the meaning of the Middle Way.
Together with a great assembly of Bhikṣus (monks) and a great assembly of Bodhisattvas (enlightenment beings)—this is the accomplishment of the assembly. The contemplation of entering emptiness from the provisional emphasizes breaking through birth and death, so the Śrāvakas (listeners of the Buddha's teachings who attain enlightenment) are listed first. The contemplation of entering the provisional from emptiness emphasizes breaking through Nirvāṇa (cessation), so the Bodhisattvas are listed later. Since the two extremes are left behind, the Middle Way manifests. 'Great Bhikṣu' has five meanings: first, terrifying Māra (demon); second, a mendicant; third, breaking evil; fourth, pure life; fifth, a monk in name. 'Great Bodhisattva' is fully called Bodhisattva. Bodhi here means enlightenment, which is the Buddha-fruit sought. Sattva here means sentient being, which is the sentient being to be taught. It is also said that this is the sentient being seeking Bodhi. 'Together' means at one time and in one place. This is the complete accomplishment of six meanings, and the three doubts are immediately ceased.
Those Bodhisattvas Mahāsattvas (Great Bodhisattvas) have all penetrated far (to) being their leaders—this praises the virtues of the Bodhisattvas. Mahā means great. The so-called five dharmas, three self-natures, eight consciousnesses, and two non-selves are the four subtle gates, encompassing the world.
出世一切諸法。下正宗分。備明此義也。悉已通達者。言諸菩薩悉已究竟通達此法無礙也 善知境界自心現義者。謂三界依正迷悟生死境界。唯是自心現義。諸菩薩善能如實了知。不從外得也 遊戲無量自在三昧神通諸力者。謂遊戲自心所現無量自在解脫。三昧正受。六通十力也。曰遊戲者何也。謂已得無量自在。既神且通。忘已任物。彼此無滯。則處處有樂。故曰遊戲也 隨眾生心現種種形方便調伏者。謂隨眾生心。即是自心現境界中。眾生既殊。心色亦異。隨類示現。方便調伏也 一切諸佛手灌其頂者。是皆行窮十地。蒙灌頂加。言位尊也。皆從種種諸佛國土而來此會。大慧菩薩為其上首者。謂有大神德。從異方來。上首菩薩具大智慧。故云大慧。上通明證信序竟。
爾時世尊于海龍王宮說法(至)開示此法 從此至品終。別明發起序也。言世尊者。謂具上如來等九號。為世所尊也。梵謂色界梵王。釋即帝釋。為欲界主。護世謂四天王。諸天龍等者。即天龍八部也。如來即諸法如義。應正等覺者。謂正覺即自心如理智。妙觀真諦也。等覺即自心如量智。遍觀俗諦也。是謂佛佛祖祖。唯以自一念心。照真達俗。成無上覺。故云昔諸如來應正等覺也。余義如文可知。
爾時羅婆那夜叉王(至)于長夜中得
【現代漢語翻譯】 現代漢語譯本 出世一切諸法。下正宗分，備明此義也。悉已通達者，言諸菩薩悉已究竟通達此法無礙也。善知境界自心現義者，謂三界依正迷悟生死境界，唯是自心現義。諸菩薩善能如實了知，不從外得也。遊戲無量自在三昧神通諸力者，謂遊戲自心所現無量自在解脫，三昧正受，六通十力也。曰遊戲者何也？謂已得無量自在，既神且通，忘已任物，彼此無滯，則處處有樂，故曰遊戲也。隨眾生心現種種形方便調伏者，謂隨眾生心，即是自心現境界中。眾生既殊，心色亦異，隨類示現，方便調伏也。一切諸佛手灌其頂者，是皆行窮十地，蒙灌頂加，言位尊也。皆從種種諸佛國土而來此會，大慧菩薩為其上首者，謂有大神德，從異方來。上首菩薩具大智慧，故云大慧。上通明證信序竟。 爾時世尊于海龍王宮說法(至)開示此法。從此至品終，別明發起序也。言世尊者，謂具上如來等九號，為世所尊也。梵謂梵王(Brahma)，釋即帝釋(Indra)，為欲界主。護世謂四天王(Four Heavenly Kings)。諸天龍等者，即天龍八部(Devas and Nagas)也。如來即諸法如義，應正等覺者，謂正覺即自心如理智，妙觀真諦也。等覺即自心如量智，遍觀俗諦也。是謂佛佛祖祖，唯以自一念心，照真達俗，成無上覺。故云昔諸如來應正等覺也。余義如文可知。 爾時羅婆那夜叉王(Ravana Yaksha King)(至)于長夜中得
【English Translation】 English version All the Dharmas that transcend the world. The following main section fully explains this meaning. 'Those who have completely understood' means that all Bodhisattvas have ultimately and thoroughly understood this Dharma without any obstacles. 'Those who are well aware that the realm is a manifestation of their own mind' means that the realms of the Three Worlds, including their environments and beings, delusion and enlightenment, birth and death, are solely manifestations of one's own mind. All Bodhisattvas are able to truly understand this and do not obtain it from external sources. 'Playing freely with limitless Samadhis, supernatural powers, and strengths' refers to playing freely with the limitless liberation manifested by one's own mind, Samadhi (correct concentration), the six supernatural powers, and the ten strengths. What does 'playing freely' mean? It means having attained limitless freedom, being both divine and possessing supernatural powers, forgetting oneself and entrusting oneself to things, without any hindrance between oneself and others, so that there is joy everywhere. Therefore, it is called 'playing freely'. 'Manifesting various forms according to the minds of sentient beings to skillfully tame them' means that following the minds of sentient beings is within the realm manifested by one's own mind. Since sentient beings are different, their minds and forms are also different. Manifesting according to their kind and skillfully taming them. 'All Buddhas anointing their heads with their hands' means that they have all practiced to the exhaustion of the ten Bhumis (stages of a Bodhisattva's path), receiving the blessing of anointment, indicating their high position. They all come to this assembly from various Buddha lands. The Bodhisattva Mahamati (Great Wisdom) is their leader, meaning that he possesses great divine virtue and comes from another direction. The leading Bodhisattva possesses great wisdom, hence the name Mahamati (Great Wisdom). The above concludes the introductory section of establishing faith through clear understanding and proof. At that time, the World Honored One was expounding the Dharma in the palace of the Naga King of the Ocean (up to) revealing this Dharma. From here to the end of the chapter, it separately explains the introductory section of initiation. 'World Honored One' refers to possessing the nine titles of the Tathagata (Thus Come One) and being honored by the world. Brahma (梵王) refers to Brahma, Indra (帝釋) refers to the Lord of the Desire Realm. The Guardians of the World refer to the Four Heavenly Kings (四天王). The Devas (天) and Nagas (龍), etc., refer to the eight classes of gods and dragons (天龍八部). Tathagata (如來) means the 'thusness' of all Dharmas, the 'One Worthy of Offerings, the Perfectly and Fully Awakened One' means that 'Perfect Awakening' is the wisdom of one's own mind that accords with principle, the wonderful contemplation of the true reality. 'Fully Awakened' is the wisdom of one's own mind that accords with measure, the comprehensive contemplation of conventional reality. This is what all Buddhas and Patriarchs do, using only one thought of their own mind to illuminate the true and reach the conventional, achieving unsurpassed enlightenment. Therefore, it is said that the past Tathagatas were Worthy of Offerings and Perfectly and Fully Awakened. The remaining meanings can be understood from the text. At that time, Ravana Yaksha King (羅婆那夜叉王) (up to) attaining [something] in the long night.
大饒益 言夜叉王承佛神力。見海波浪不能現像。觀其眾會。如來藏識真如性海。亦復如是。為于無明境界風動。轉識浪生。不能發現無邊德用。即起歡喜心。當詣請佛入此城中發揚是事。令諸眾生無明風息識浪不生。心海澄清無德不現也。
作是語已即與眷屬(至)于中說偈而贊佛曰心自性法藏無我離見垢(至)一心願聽法 大青因陀羅寶。含諸物像。對即變應。是夜叉等所持樂器。皆是此寶。而又間錯以琉璃等寶。纏裹以無價上衣。音聲美妙節奏相和。中說三偈而贊于佛。初一偈上三句正贊所證真心自性。是諸法藏。從本已來。具足無量性功德故。無二我執。離五見垢。唯佛與佛乃能證知。第二一偈贊請佛入城。上三句如次贊三身。第四一句正請。第三一偈敘昔佛菩薩皆曾住此城。世尊亦應爾。我等愿聽法。
爾時羅婆那楞伽王(至)復以歌聲而說頌言世尊於七日住摩竭海中(至)唯愿哀納受 時羅婆那王。上以樂音贊請佛。此復以歌聲說偈請佛者。表情無情同也。對佛稱已名。我是羅剎王十首羅婆那者。謂羅剎王。表諸眾生根本無明郎主也。十首表利鈍十使由無明生。是一切塵勞煩惱之首也。愿佛攝受我所有諸眾生。我宮殿綵女。乃至身給侍。唯愿哀納受等。如經自明。大意即表能達無明實性即是
【現代漢語翻譯】 現代漢語譯本： 大饒益：夜叉王承蒙佛的神力，見到海上的波浪無法顯現影像，觀察其聚集的眾人，（明白）如來藏識（Tathagatagarbha，一切眾生皆具的佛性）的真如自性之海也是如此。因為無明（Avidya，佛教中的根本煩惱，指對事物真相的迷惑）境界的風動，轉識（Vijnana，佛教中對意識的分類）的波浪生起，無法發現無邊的德行和作用。因此生起歡喜心，應當前往邀請佛陀進入此城中，發揚此事，令一切眾生的無明之風止息，識浪不再生起，心海澄清，一切德行自然顯現。
說完這些話后，（夜叉王）就和眷屬一起（前往），在（佛前）用偈頌讚嘆佛陀說：『心自性是法藏，無我，遠離見垢（Dṛṣṭi，錯誤的見解）……一心願聽法。』大青因陀羅寶（Indra's net，帝釋天之網），包含各種物像，相對就能變化顯現。這些夜叉等所持的樂器，都是此寶所化。而且還間雜著琉璃等寶，用無價的上等衣物纏裹，音聲美妙，節奏和諧。其中說了三首偈頌來讚歎佛陀。第一首偈頌的前三句，正是讚歎所證的真心自性，是諸法的寶藏，從本來就具足無量的自性功德。沒有二我執（Dvi-ātman，認為存在兩個「我」的執著），遠離五見垢。只有佛與佛才能證知。第二首偈頌讚請佛陀入城，前三句依次讚歎法身（Dharmakāya，佛的法性身）、報身（Saṃbhogakāya，佛的報應身）、應身（Nirmāṇakāya，佛的化身）。第四句正是邀請。第三首偈頌敘述過去諸佛菩薩都曾住在此城，世尊也應當如此。我們都願意聽聞佛法。
這時，羅婆那楞伽王（Rāvaṇa，楞伽城的夜叉王）（前往）又用歌聲說了頌詞：『世尊在七日內住在摩竭海（Makara，一種海怪）中……唯愿哀憐地接受。』當時羅婆那王，先前用樂音讚歎邀請佛陀，現在又用歌聲說偈邀請佛陀，表達有情和無情眾生都是一樣的。對佛陀稱自己的名字，『我是羅剎王（Rakshasa，一種惡鬼）十首羅婆那』，意思是說羅剎王，代表一切眾生的根本無明之主。十個頭代表利使和鈍使這十種煩惱都由無明產生，是一切塵勞煩惱的首領。愿佛陀攝受我所有的眾生，我的宮殿綵女，乃至身體都供您給侍，唯愿哀憐地接受等等，如經文自己說明。大意就是說能夠通達無明的真實自性就是（智慧）。
【English Translation】 English version: Great Benefit: The Yaksha King, relying on the Buddha's divine power, saw that the waves of the sea could not manifest images, and observing the assembled multitude, (understood that) the Tathagatagarbha (the Buddha-nature inherent in all beings), the true nature sea of Suchness (Tathata, the ultimate reality), is also like this. Because of the wind of ignorance (Avidya, fundamental ignorance in Buddhism), the waves of consciousness (Vijnana, the classification of consciousness in Buddhism) arise, unable to reveal boundless virtues and functions. Therefore, he generated a joyful mind, and decided to go and invite the Buddha to enter this city to promote this matter, so that the wind of ignorance of all beings would cease, the waves of consciousness would no longer arise, the sea of mind would become clear, and all virtues would naturally manifest.
After saying these words, (the Yaksha King) went with his retinue (to the Buddha) and praised the Buddha with verses, saying: 'The self-nature of the mind is the treasury of Dharma, without self, free from the defilements of views (Dṛṣṭi, wrong views)... With one mind, I wish to hear the Dharma.' The great blue Indra's net (Indra's net, a metaphor for interconnectedness), contains all kinds of objects and images, and can transform and manifest accordingly. The musical instruments held by these Yakshas and others are all transformed from this treasure. Moreover, they are interspersed with treasures such as lapis lazuli, wrapped in priceless upper garments, with beautiful sounds and harmonious rhythms. Among them, three verses were spoken to praise the Buddha. The first three lines of the first verse precisely praise the true mind-nature that has been realized, which is the treasury of all Dharmas, and from the beginning, it is complete with immeasurable self-nature virtues. There is no dualistic attachment to self (Dvi-ātman, the attachment to the existence of two 'selves'), free from the five defilements of views. Only the Buddha and the Buddha can realize this. The second verse praises and invites the Buddha to enter the city, the first three lines praise the Dharmakaya (the body of Dharma, the Dharma nature of the Buddha), Sambhogakaya (the body of enjoyment, the reward body of the Buddha), and Nirmāṇakāya (the body of transformation, the manifested body of the Buddha) in order. The fourth line is the invitation. The third verse narrates that past Buddhas and Bodhisattvas have all resided in this city, and the World Honored One should also do so. We all wish to hear the Dharma.
At this time, Rāvaṇa, the King of Lanka (Rāvaṇa, the Yaksha King of Lanka city) (went) and again spoke verses in song: 'The World Honored One stayed in the Makara Sea (Makara, a sea monster) for seven days... May you compassionately accept.' At that time, King Rāvaṇa, previously praised and invited the Buddha with musical sounds, and now again invites the Buddha with verses in song, expressing that sentient and non-sentient beings are the same. Addressing the Buddha by his own name, 'I am the Rakshasa King (Rakshasa, a kind of demon) Rāvaṇa with ten heads,' meaning that the Rakshasa King represents the lord of fundamental ignorance of all beings. The ten heads represent the ten afflictions of sharp and dull faculties, which are all produced by ignorance, and are the leaders of all defilements and afflictions. May the Buddha accept all my beings, my palace women, and even my body to serve you, may you compassionately accept, etc., as the sutra itself explains. The general idea is that being able to understand the true nature of ignorance is (wisdom).
佛性。內外塵勞。一切煩惱。自然隨順正遍知覺。故云給侍納受也。言以都咤迦音及喻娑剌那者。未見正譯。摩訶衍者。此云大乘。
爾時世尊聞是語已(至)作是語已默然而住 佛語夜叉王。許受彼請。故默然而住。
時羅婆那王即以所乘妙花宮殿(至)甚深之法 言佛及諸菩薩。受供養已。各為略說甚深法要。
時羅婆那王並其眷屬(至)而勸請言我今請大士奉問於世尊(至)一切諸過失 彼王復供養大慧菩薩。請為我等及諸菩薩。奉問如來自證智法。離諸過失。入佛智地。
爾時世尊以神通力(至)皆于空中隱而不現 言如來以神通力。復于彼山。化現如上依正重重無盡境界。乃至空中隱而不現。一如華嚴會中。彌勒彈指。樓閣門開。善財入已。見彼莊嚴大樓閣中。而有無盡百千樓閣。廣大莊嚴。亦復如是。彼無盡百千樓閣中。一一各有無盡百千樓閣。一一樓閣前。各有彌勒菩薩。一一彌勒菩薩前。各有善財童子。一一善財童子。皆悉合掌在彌勒前。乃至從三昧起。忽然不見。此二皆表超情離見。廣大自在。無障礙法界也。即諸佛與眾生交徹。凈土與穢土融通。法法皆更互莊嚴。塵塵悉遍含法界。相入相即。無盡重重。令其悟修圓明證入矣。
羅婆那王唯自見身(至)為如煙焰
【現代漢語翻譯】 現代漢語譯本：佛性（Buddha-nature）。內外塵勞（internal and external defilements）。一切煩惱（all afflictions）。自然隨順正遍知覺（naturally accord with perfect and complete enlightenment）。所以說給侍納受（giving service and acceptance）。說到以都咤迦音（Dutaka sound）及喻娑剌那（Yusarana），未見正確的翻譯。摩訶衍（Mahayana）者，這裡翻譯為大乘（Great Vehicle）。 當時世尊聽了這些話后（至）說了這些話后默默地住止。佛陀因為應允了夜叉王（Yaksa King）的請求，所以默然住止。 當時羅婆那王（Ravana King）立即用所乘坐的妙花宮殿（至）甚深之法（profound Dharma）。意思是佛陀以及各位菩薩（Bodhisattvas），接受供養后，各自為他們略微講述甚深法要（profound Dharma essentials）。 當時羅婆那王和他的眷屬（至）勸請說我現在請大士（great being）代為向世尊（World-Honored One）請問（至）一切諸過失（all faults）。那位國王再次供養大慧菩薩（Mahamati Bodhisattva），請他爲了我們以及各位菩薩，代為向如來（Tathagata）請問自證智法（self-realized wisdom Dharma），遠離各種過失，進入佛智之地（Buddha-wisdom ground）。 當時世尊用神通力（至）都在空中隱沒而不顯現。意思是如來用神通力，又在那座山上，化現如上面所說的依正重重無盡境界（dependent and principal infinitely layered realms）。乃至在空中隱沒而不顯現，就像《華嚴經》（Avatamsaka Sutra）法會中，彌勒菩薩（Maitreya Bodhisattva）彈指，樓閣門打開，善財童子（Sudhana）進入后，見到那莊嚴的大樓閣中，有無盡百千樓閣，廣大莊嚴，也是這樣。在那無盡百千樓閣中，每一個都各有無盡百千樓閣。每一個樓閣前，各有彌勒菩薩。每一位彌勒菩薩前，各有善財童子。每一位善財童子，都雙手合掌在彌勒菩薩前。乃至從三昧（samadhi）中起來，忽然不見。這兩種情況都表示超脫情識，遠離見解，廣大自在，無障礙的法界（Dharma Realm）。也就是諸佛與眾生交相滲透，凈土與穢土融通，法法都互相莊嚴，塵塵都遍含法界，相互涉入相互融合，無盡重重，讓他們領悟修證圓滿光明而證入。 羅婆那王只看見自己的身體（至）像是煙焰。
【English Translation】 English version: Buddha-nature. Internal and external defilements. All afflictions. Naturally accord with perfect and complete enlightenment. Therefore, it is said 'giving service and acceptance'. Regarding 'Dutaka sound' and 'Yusarana', correct translations have not been seen. Mahayana, here translated as the Great Vehicle. At that time, the World-Honored One, having heard these words (to) having spoken these words, remained silent. The Buddha remained silent because he had granted the request of the Yaksa King. At that time, Ravana King immediately used the wonderful flower palace he was riding in (to) profound Dharma. It means that the Buddha and all the Bodhisattvas, having received the offerings, each briefly spoke to them about the profound Dharma essentials. At that time, Ravana King and his retinue (to) urged, saying, 'I now request the great being to ask the World-Honored One (to) all faults.' That king again made offerings to Mahamati Bodhisattva, requesting him to ask the Tathagata about the self-realized wisdom Dharma, far from all faults, and to enter the Buddha-wisdom ground for us and all the Bodhisattvas. At that time, the World-Honored One, with his supernatural power (to) all disappeared into the air and did not appear. It means that the Tathagata, with his supernatural power, again manifested on that mountain the infinitely layered realms of dependence and principal, as described above. Even to the point of disappearing into the air and not appearing, just like in the Avatamsaka Sutra assembly, Maitreya Bodhisattva snapped his fingers, the pavilion doors opened, and Sudhana entered and saw in that magnificent great pavilion countless hundreds of thousands of pavilions, vast and adorned, just like this. In those countless hundreds of thousands of pavilions, each had countless hundreds of thousands of pavilions. In front of each pavilion, there was a Maitreya Bodhisattva. In front of each Maitreya Bodhisattva, there was a Sudhana. Each Sudhana had his palms together in front of Maitreya. Even to the point of rising from samadhi, suddenly disappearing. These two situations both represent transcending emotions and leaving behind views, vast and unhindered Dharma Realm. That is, the Buddhas and sentient beings interpenetrate, pure lands and defiled lands merge, dharmas mutually adorn each other, and every dust particle contains the entire Dharma Realm, interpenetrating and intermingling, infinitely layered, causing them to awaken, cultivate, and realize perfect luminosity and enter into it. Ravana King only saw his own body (to) like smoke and flames.
旋火輪耶 諸法既隱。楞伽王唯見自身。住本宮中。此明不離當處也。作是思惟。即起尋伺觀也。諦觀諸法。誰說誰聽。為是何物。覓諸法相。了不可得。
復更思惟一切諸法(至)不起分別是則能見 復更思惟。正念觀察。得如實觀。了諸法性。無能無所。無見無聞。是名真實見也。
時楞伽王尋即開悟(至)入如來藏趣于佛地 此明夜叉王。由如實觀。尋即開悟。證唯自心。住無分別智也。所謂得如實見。不隨他悟者。言迷悟多岐。亦無別法。迷時迷境為物。悟時了境即心。悟即覺迷。非別有一悟而從外來。故云不隨他悟也。能以自智。善巧觀察。永離臆度邪解者。謂理則頓悟乘悟並消。若作勝解即墮群邪。唯以善巧智觀察。即無勝解之心耳。善達方便巧知諸地上增進相者。謂既如實悟。復達善巧方便。則諸地始終。永無委曲相也。故樂遠離心識妄見。直趣佛地。三相續義。如下廣明。
聞虛空中及宮殿內(至)應如是見一切諸法 言夜叉王既開悟。虛空宮殿。為之贊可。言應如是學應如是見。如是者。隨順如實之辭也。許其此學此見皆如實故。諸佛如來見一切法。亦同如是見也。前來既以化境為說法。此復以宮殿為贊可何也。豈非發真歸源。虛空宮殿。自然消殞。色空依正。同一法界。詎能
爾也。
若異見者則是斷見(至)亦不應住六定等中 此明種種勸其離異見。若異見者。則是斷見。謂若異此如實之見。則為斷滅見也。汝應永離心意意識。應勤觀察一切諸法者。言自證法。非心意識境界。故當遠離之。勤觀察者。當如理觀察一切法性也。應修內行者。當潛行密用也。莫著外見者。即下所謂二乘外道句義境界也。圍陀諸見者。即外道婆羅門。遵奉梵天所說四圍陀書。可十萬偈。咸口相傳。不書皮貝。亦不應住六定等中者。即外道異計。欣厭六行伏惑等定也。如一種外道。計第四禪無想一天為涅槃。而於欲界。修無想定。厭下三禪及於欲界為苦粗障。欣上無想天是凈妙離。故得下三禪及欲界惑伏而不行。命終即生無想異熟。經五百劫。還即墮落流轉生死。如是等六行伏惑邪定。皆不應住耳。
若能如是即是如實(至)于性空中亂想分別 言若不著二乘外道諸見。方能如實修行。摧破他論惡見。及舍我執等。能以妙慧轉所依識者。即四智轉八識也。入如來自證地者。言與諸佛同得同證也。善修三昧三摩缽底者。三昧此云正定。亦云正受。為正定不亂。能受諸法。凈持簡擇故。又以無境可動。名為正定。無物可受名為正受。三摩缽底。此云等至。為正定能發生正慧等持諸法至勝位故。此法宜善
【現代漢語翻譯】 現代漢語譯本： 『爾也』（你也是如此）。
『若異見者則是斷見(至)亦不應住六定等中』，這說明要勸人遠離各種不同的見解。如果持有與正見相悖的異見，那就是斷滅見。也就是說，如果與如實之見相異，那就是斷滅之見。你應該永遠遠離心意意識，應當勤奮地觀察一切諸法，這是說自證之法，不是心意識所能達到的境界，所以應當遠離它。勤奮觀察，應當如理如實地觀察一切法的本性。『應修內行者』，應當潛藏修行，秘密地用功。『莫著外見者』，就是下面所說的二乘外道句義境界。『圍陀諸見者』，就是外道婆羅門，他們遵奉梵天所說的四圍陀書，大約有十萬頌，都是口口相傳，不寫在皮或貝葉上。『亦不應住六定等中者』，就是外道不同的計較，欣然于厭惡六行來降伏迷惑等的禪定。例如有一種外道，認為第四禪的無想天是涅槃，所以在欲界，修習無想定，厭惡下方的三禪以及欲界，認為它們是痛苦粗糙的障礙，欣喜上方的無想天是清凈美妙的解脫。因此，他們能夠使下方的三禪以及欲界的迷惑被降伏而不產生作用，壽命終結后就生到無想異熟天，經過五百劫后，還是會墮落，流轉于生死之中。像這樣的六行伏惑的邪定，都不應該安住其中。
『若能如是即是如實(至)于性空中亂想分別』，意思是說，如果不執著於二乘外道的各種見解，才能如實地修行，摧毀其他宗派的惡見，並且捨棄我執等等。『能以妙慧轉所依識者』，就是用四智來轉變八識。『入如來自證地者』，是說與諸佛一樣得到同樣的證悟。『善修三昧三摩缽底者』，三昧，這裡稱為正定，也稱為正受，因為正定不亂，能夠領受諸法，清凈地保持簡擇。又因為沒有境界可以動搖，所以稱為正定，沒有事物可以領受，所以稱為正受。三摩缽底，這裡稱為等至，因為正定能夠發生正慧，平等地保持諸法到達殊勝的地位。這種方法應該好好地修習。
【English Translation】 English version: 'Erya' (So are you).
'If there are different views, then it is a nihilistic view (to) and should not dwell in the six samadhis, etc.' This explains the need to persuade people to stay away from various different views. If one holds different views that contradict the correct view, then it is a nihilistic view. That is to say, if it is different from the true and real view, then it is a view of annihilation. You should always stay away from the mind, intention, and consciousness, and you should diligently observe all dharmas. This means that the self-realized dharma is not a realm that the mind, intention, and consciousness can reach, so you should stay away from it. Diligent observation should be to observe the nature of all dharmas as it is in reality. 'Those who should cultivate inner practice' should practice secretly and use effort secretly. 'Do not be attached to external views' refers to the realm of the meaning of the sentences of the Two Vehicles and external paths mentioned below. 'The views of the Vedas' are the external path Brahmanas, who follow the four Vedas spoken by Brahma, which contain about 100,000 verses, all passed down orally and not written on skin or palm leaves. 'Also, one should not dwell in the six samadhis, etc.' refers to the different calculations of external paths, gladly using the six practices of aversion to subdue delusions, etc. For example, one type of external path believes that the Heaven of No Thought in the Fourth Dhyana is Nirvana, so in the Desire Realm, they practice the Samadhi of No Thought, disliking the three dhyanas below and the Desire Realm, considering them to be painful, coarse obstacles, and rejoicing that the Heaven of No Thought above is pure, wonderful liberation. Therefore, they are able to subdue the delusions of the three dhyanas below and the Desire Realm so that they do not arise. When their lifespan ends, they are born in the Heaven of No Thought as a result of their actions, and after five hundred kalpas, they will still fall and transmigrate in samsara. Such evil samadhis of the six practices of subduing delusions should not be dwelled in.
'If one can do this, then it is truly real (to) random thoughts and discriminations in the empty nature' means that if one is not attached to the various views of the Two Vehicles and external paths, then one can truly practice, destroy the evil views of other schools, and abandon attachment to self, etc. 'Those who can transform the Alaya Consciousness with wonderful wisdom' means using the Four Wisdoms to transform the Eight Consciousnesses. 'Entering the self-realized ground of the Tathagata' means obtaining the same enlightenment as all Buddhas. 'Those who cultivate Samadhi and Samapatti well', Samadhi, here called Right Concentration, is also called Right Reception, because Right Concentration is not chaotic and can receive all dharmas, maintaining pure discernment. Also, because there is no realm that can be shaken, it is called Right Concentration, and there is nothing that can be received, so it is called Right Reception. Samapatti, here called Equal Attainment, is because Right Concentration can generate Right Wisdom, equally maintaining all dharmas to reach a supreme position. This method should be cultivated well.
修也。外道執我見有我相及實。求那取著者。求那此云功能。謂外道執有我相。及四大蘊界處。有實功能。取著色聲香味觸法。及二乘見有十二緣。不了性空。于中亂想分別。故勸於此莫生外道取著。及二乘妄想也。
楞伽王此法殊勝(至)如是思惟乃是見佛 所謂此法者何法。為自心住無分別法也。殊勝非昧劣法。方能成就自證聖智也。于諸有中受上妙生者。謂能證此殊勝法。必能于諸有中。上品受生。不趣下劣也。所謂破無明翳。滅識波浪者。無明能障蔽慧目。業識波浪。能鼓動心源。此大乘行能破滅之。識性二義者。為外道既執著我見。于異論中。不能演說離見識性法非法義也。汝先見佛如是思惟者。言夜叉王。汝先見佛。能如實思惟此義。乃是真見佛之見也。
爾時羅婆那王復作是念(至)如是等事悉無有別 言夜叉王復念愿得重見如來。佛即知含當悟深法。復現其身。令所化事如本不異。彼遍一切。無盡重重。時十首王。自見其身。遍諸佛前。悉有大慧。夜叉圍繞。說自覺聖智所證之法。亦見一切佛剎。如是等事。與前無別。
爾時世尊普觀眾會(至)楞伽山頂欣然大笑 此明如來普觀眾會。欲為說法。言慧眼非以肉眼者。為肉眼礙而非通故。不能普觀。故以慧眼觀之。于其眉間髀脅腰
【現代漢語翻譯】 現代漢語譯本： 修也。外道執著於我見，認為存在『我相』（認為有一個真實的自我）以及『實』（真實存在的事物）。『求那』（guna）指的是那些執取事物的人。『求那』，在這裡解釋為『功能』，指的是外道執著于『我相』，以及四大（地、水、火、風）、五蘊（色、受、想、行、識）、十二處（六根、六塵）、十八界（六根、六塵、六識），認為它們具有真實的功能。他們執取色、聲、香、味、觸、法。同時，二乘（聲聞乘、緣覺乘）之人也認為存在十二因緣，不瞭解其性空（本質為空性）的道理，因此在其中胡思亂想，妄加分別。所以勸誡人們不要對外道的執著以及二乘的妄想產生任何興趣。
『楞伽王此法殊勝』（《楞伽經》所說的這個法非常殊勝）到『如是思惟乃是見佛』（像這樣思惟才是真正的見佛）—— 所謂『此法』指的是什麼法？指的是安住于自心，不起分別的法。殊勝，不是指那些低劣的法，而是指能夠成就自證聖智（通過自身證悟獲得的智慧）的法。『于諸有中受上妙生』（在各種存在形式中獲得最殊勝的轉生）指的是，能夠證得這種殊勝的法，必定能夠在各種存在形式中，以上品的方式受生，而不會墮入下劣的境地。『所謂破無明翳，滅識波浪』（所謂破除無明的遮蔽，平息意識的波浪）指的是，無明能夠遮蔽智慧之眼，業識的波浪能夠擾動心源。大乘的修行能夠破除和消滅它們。『識性二義』（意識和自性的兩種含義）指的是，外道既然執著於我見，在不同的論點中，就不能闡述遠離我見的意識自性，以及法與非法的含義。『汝先見佛如是思惟』（你之前見過佛，並且這樣思惟）指的是，夜叉王，你之前見過佛，能夠如實地思惟這個道理，才是真正見到佛的見解。
『爾時羅婆那王復作是念』（當時，羅婆那王又這樣想）到『如是等事悉無有別』（這些事情都和之前沒有什麼區別）—— 夜叉王再次想念，希望能夠再次見到如來。佛陀知道他將要領悟深刻的佛法，於是再次顯現其身，使所變化的事物和原來一樣沒有差異。佛陀遍佈一切，無盡重重。當時，十首王（羅婆那）自己看到自己的身體，遍佈在諸佛面前，都具有大智慧，夜叉圍繞著他，宣說自己證悟的聖智之法。他也看到一切佛剎，這些事情都和之前沒有什麼區別。
『爾時世尊普觀眾會』（當時，世尊普遍觀察所有集會的人）到『楞伽山頂欣然大笑』（在楞伽山頂高興地大笑）—— 這說明如來普遍觀察所有集會的人，想要為他們說法。『言慧眼非以肉眼者』（說慧眼不是用肉眼）指的是，因為肉眼有侷限性，不能通達一切，所以不能普遍觀察，因此用慧眼來觀察。在眉間、髀（大腿）、脅（肋骨）、腰……
【English Translation】 English version: Cultivation. The heretics cling to the view of self, believing in the 'self-image' (thinking there is a real self) and 'reality' (things that truly exist). 'Guna' (求那) refers to those who are attached to things. 'Guna', here explained as 'function', refers to the heretics' attachment to the 'self-image', as well as the four great elements (earth, water, fire, wind), the five skandhas (form, feeling, perception, volition, consciousness), the twelve entrances (six senses, six sense objects), and the eighteen realms (six senses, six sense objects, six consciousnesses), believing they have real functions. They cling to form, sound, smell, taste, touch, and dharma. At the same time, those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) also believe in the twelve links of dependent origination, not understanding the principle of their emptiness (the essence is emptiness), so they speculate wildly and make false distinctions. Therefore, it is advised not to have any interest in the attachments of the heretics and the delusions of the Two Vehicles.
'Laṅkāvatāra King, this Dharma is supreme' (The Dharma spoken in the Laṅkāvatāra Sūtra is very supreme) to 'Such contemplation is truly seeing the Buddha' (Thinking like this is truly seeing the Buddha) - What Dharma is referred to by 'this Dharma'? It refers to the Dharma of abiding in one's own mind without arising discriminations. Supreme, not referring to those inferior Dharmas, but referring to the Dharma that can accomplish self-realized wisdom (wisdom obtained through one's own enlightenment). 'Receiving the most wonderful birth among all existences' (于諸有中受上妙生) refers to, those who can realize this supreme Dharma will surely be able to be born in the upper realms among all existences, and will not fall into inferior states. 'So-called breaking the darkness of ignorance, extinguishing the waves of consciousness' (所謂破無明翳，滅識波浪) refers to, ignorance can obscure the eye of wisdom, and the waves of karmic consciousness can disturb the source of the mind. The practice of Mahāyāna can break and extinguish them. 'The two meanings of consciousness and nature' (識性二義) refers to, since the heretics are attached to the view of self, they cannot, in different arguments, expound the nature of consciousness that is free from the view of self, and the meaning of Dharma and non-Dharma. 'You have seen the Buddha before and contemplated in this way' (汝先見佛如是思惟) refers to, Yaksha King, you have seen the Buddha before, and being able to contemplate this principle truthfully is the true view of seeing the Buddha.
'At that time, Rāvaṇa King thought again' (爾時羅婆那王復作是念) to 'These things are all no different from before' (如是等事悉無有別) - The Yaksha King thought again, hoping to see the Tathāgata again. The Buddha knew that he was about to understand profound Dharma, so he manifested his body again, making the transformed things the same as before without any difference. The Buddha pervades everything, endlessly and repeatedly. At that time, the ten-headed king (Rāvaṇa) himself saw his body, pervading in front of all the Buddhas, all possessing great wisdom, with Yakshas surrounding him, expounding the Dharma of self-realized wisdom that he had realized. He also saw all the Buddha-lands, and these things were no different from before.
'At that time, the World-Honored One universally observed all the assemblies' (爾時世尊普觀眾會) to 'Joyfully laughed at the top of Mount Laṅkā' (楞伽山頂欣然大笑) - This illustrates that the Tathāgata universally observes all the assemblies, wanting to expound the Dharma for them. 'Saying that the eye of wisdom is not the physical eye' (言慧眼非以肉眼者) refers to, because the physical eye has limitations and cannot penetrate everything, so it cannot universally observe, therefore the eye of wisdom is used to observe. Between the eyebrows, thigh, ribs, waist...
頸及以肩臂德字之中。一一毛孔皆放光明者。如來凡放光必表法。非茍然也。今此會。眉間七處俱放光明。豈非表圓明中道。離遍計依他。成就眾德乎。時虛空中釋梵諸天。遙見如來坐如妙高楞伽山頂。欣然大笑。笑非無所以也。
爾時諸菩薩及諸天眾(至)觀羅婆那念如實法 是時菩薩及諸天眾。咸念如來何因緣故。欣然而笑。身放光明。入三昧樂。周旋回顧。觀夜叉王。疑必有以也。
爾時大慧菩薩摩訶薩(至)及諸外道皆不能測 言大慧知菩薩眾會之心。及觀未來一切眾生迷惑執取。為斷彼疑。而問于佛。佛嘆善哉。為利自他。能起是問。謂夜叉王。曾問過去諸佛是二種義。今亦欲問。未來亦爾。二乘外道。所不能測。既已曾問。今復欲問。未來亦爾。於是二義。果誠不知耶。
爾時如來知楞伽王(至)梵釋天等所未曾見 明是時如來知楞伽王欲請問。告其速問。欲解釋滿其愿。言善知諸地者。即知初地乃至不動善慧法雲及佛地也。修習對治證真實義者。即于諸地加功用行。治所治障不遭邪路也。于大寶蓮花宮中。三昧水灌其頂者。謂行與佛同。為法王子入灌頂住也。佛復教其起一平等行。及無量差別行。定當得如上所說境界。唯汝楞伽王親證所能得之。非二乘外道釋梵所能見也。
【現代漢語翻譯】 現代漢語譯本 頸部以及肩膀手臂的德字之中，每一個毛孔都放出光明。如來凡是放光必定是爲了闡述佛法，不是隨意而為。現在這次法會，眉間等七處都放出光明，難道不是爲了表明圓明中道，遠離遍計所執和依他起性，成就各種功德嗎？當時虛空中的釋天（Śakra，帝釋天）和梵天（Brahmā，大梵天）等諸天，遠遠地看見如來端坐在如同妙高山（Sumeru，須彌山）頂的楞伽山（Laṅkā，楞伽島）頂上，都欣然大笑。他們的笑不是沒有原因的。 當時諸位菩薩以及諸天大眾，都在觀察羅婆那（Rāvaṇa，羅剎王）所思念的如實之法。這時菩薩和諸天大眾，都在思念如來因為什麼緣故，欣然大笑，身上放出光明，進入三昧的喜樂之中，四處環顧，觀看夜叉王（Yakṣa，一種鬼神），懷疑其中必有緣由。 當時大慧菩薩摩訶薩，知道菩薩眾會的心意，並且觀察到未來一切眾生迷惑執取，爲了斷除他們的疑惑，所以向佛請問。佛讚歎說『善哉』，爲了利益自己和他人，能夠發起這樣的提問。佛說夜叉王曾經向過去諸佛請問這兩種意義，現在也想請問，未來也是這樣。這兩種意義，是二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）和外道所不能測度的。既然已經曾經請問過，現在又想請問，未來也是這樣，難道你真的不知道這兩種意義嗎？ 當時如來知道楞伽王想要請問，告訴他趕快提問，想要解釋他的疑問，滿足他的願望。佛說『善知諸地者』，就是知道初地乃至不動地、善慧地、法雲地以及佛地。『修習對治證真實義者』，就是在各個菩薩階位上加以修行，對治所要對治的障礙，不走入邪路。『于大寶蓮花宮中，三昧水灌其頂者』，是說他的修行與佛相同，成為法王子，進入灌頂位。佛又教導他發起一平等行，以及無量差別行，一定能夠得到如上所說的境界。只有你楞伽王親自證悟才能得到這些，不是二乘、外道、釋天、梵天所能見到的。
【English Translation】 English version From the virtuous characters on the neck and shoulders, every pore emits light. Whenever the Tathāgata (如來, Thus Come One) emits light, it must be to express the Dharma (佛法, Buddhist teachings), not without reason. Now, in this assembly, light is emitted from seven places including the space between the eyebrows, isn't it to show the perfect and bright Middle Way, away from the parikalpita (遍計所執, completely conceptualized nature) and paratantra (依他起性, dependent nature), accomplishing all kinds of merits? At that time, Śakra (釋天, the lord of the gods) and Brahmā (梵天, the creator god) and other devas (諸天, gods) in the sky, seeing the Tathāgata sitting on the top of Mount Laṅkā (楞伽山, mountain in Sri Lanka) like the top of Mount Sumeru (妙高山, the central world-mountain), were delighted and laughed. Their laughter was not without reason. At that time, the Bodhisattvas (菩薩, beings striving for enlightenment) and the assembly of devas were observing the true Dharma contemplated by Rāvaṇa (羅婆那, the demon king). Then the Bodhisattvas and the assembly of devas were thinking, 'For what reason is the Tathāgata so delighted and laughing, emitting light from his body, entering the joy of samādhi (三昧, meditative absorption), looking around, and watching the Yaksha (夜叉, a type of spirit) king? There must be a reason.' At that time, the Mahāsattva (摩訶薩, great being) Mahāmati (大慧, Great Wisdom) knew the minds of the Bodhisattva assembly and observed the confusion and attachment of all future beings. To dispel their doubts, he asked the Buddha. The Buddha praised, 'Excellent! For the benefit of yourself and others, you can raise such a question.' The Buddha said that the Yaksha king had asked past Buddhas about these two meanings, and now he wants to ask again, and so it will be in the future. These two meanings cannot be fathomed by the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) and the heretics. Since he has asked before, now he wants to ask again, and so it will be in the future, do you really not know these two meanings? At that time, the Tathāgata, knowing that the King of Laṅkā wanted to ask, told him to ask quickly, wanting to explain his doubts and fulfill his wishes. The Buddha said, 'One who knows the bhūmis (諸地, stages) well' means knowing the first bhūmi (初地, first stage) up to the Achala-bhūmi (不動地, Immovable Stage), Sādhumati-bhūmi (善慧地, Stage of Good Wisdom), Dharma-megha-bhūmi (法雲地, Cloud of Dharma Stage), and the Buddha-bhūmi (佛地, Buddha Stage). 'One who cultivates the antidotes and realizes the true meaning' means adding effort and practice in each bhūmi, treating the obstacles to be treated, and not going astray. 'In the great treasure lotus palace, the samādhi water anoints his head' means that his practice is the same as the Buddha's, becoming a Dharma prince and entering the stage of abhiseka (灌頂, empowerment). The Buddha also taught him to initiate the one equal practice and the immeasurable differentiated practices, and he will surely attain the above-mentioned state. Only you, the King of Laṅkā, can personally realize and attain these, not the Two Vehicles, heretics, Śakra, or Brahmā can see them.
爾時楞伽王蒙佛許已(至)汝應問我當爲汝說 言楞伽王蒙聽許。即化妝嚴供具。所謂種種華香幢幡幰蓋瓔珞。即莊嚴諸具。幰即帳屬也。又化欲界所有。及過天龍等世間諸佛國土。所有樂器。以為供養。表其敬法也。復于虛空中。雨諸供養。從空而下。表其請法謙下恭敬也。言過去如來已為我說者。明三世如來同一法也。世尊。變化如來所說二義。非根本佛說者。謂報化非真佛。亦非說法者。故欲世尊根本佛為說也。世尊告言。當爲說二義也。
時夜叉王更著種種(至)法性如是云何可舍 此正問如來法與非法二義。云何可舍也。前以莊嚴具供養。此復以莊嚴具。嚴身何也。此表進問威儀不敢輕易。余義經文自明。
爾時佛告楞伽王言(至)無量差別外法如是 此正答前問。如來先舉瓶等無常。及焰火性種子生芽三喻以明法與非法差別之相。使其易明。
內法亦然謂無為緣(至)當知悉是相分別故 此舉三內法合前喻。以無明為緣。合前瓶喻。以諸識。合火性喻。以修觀行。合種子喻。然瓶以造作為義。由無明緣。能造根身器界種種不同。火以熏變為義。由諸識。能熏變一切染凈諸法差別。種子以發生為義。由修觀行。自智發生。亦復見有差別之相。如是法喻。各有以也。是三法總明二義。悉是
【現代漢語翻譯】 現代漢語譯本： 當時，楞伽王（Laṅkāvatāra，楞伽城的國王）蒙受佛陀的允許后（省略中間部分）說：『您應該問我，我將為您解說。』 這說明楞伽王蒙受了聽法的允許。於是他裝飾打扮，準備供養的器具，也就是各種各樣的鮮花、香料、幢幡、幰蓋（xiǎn gài，一種有帷幔的車蓋）和瓔珞（yīng luò，一種珠玉串成的裝飾品）。這是在莊嚴各種器具，幰就是帳篷之類的東西。他又幻化出欲界所有，以及超過天龍等世間諸佛國土的所有樂器，用來供養，以此表達他對佛法的敬意。又在虛空中，降下各種供養品，從空中而下，表明他請法的謙卑恭敬。『過去如來已經為我說過』，說明過去、現在、未來三世如來所說的法是相同的。『世尊，變化如來所說的兩種意義，不是根本佛所說的』，意思是報身佛和化身佛不是真正的佛，也不是說法者。所以希望世尊根本佛為他說法。世尊告訴他，將為他說這兩種意義。 當時，夜叉王（Yakṣa，一種守護神）又穿戴上各種（省略中間部分）『法性（Dharmatā，諸法的本性）是這樣的，怎麼可以捨棄呢？』 這是正式詢問如來關於法與非法兩種意義，怎麼可以捨棄。前面用莊嚴的器具供養，這裡又用莊嚴的器具裝飾身體，這是為什麼呢？這是表明進問時的威儀，不敢輕易。其餘的意義經文自己會說明。 當時，佛陀告訴楞伽王說（省略中間部分）『無量差別的外法就是這樣。』 這是正式回答前面的問題。如來先舉出瓶子等無常的事物，以及火焰的性質、種子生出芽的三種比喻，來闡明法與非法差別之相，使他容易明白。 『內法也是這樣，以無明（Avidyā，對事物真相的無知）為緣（Hetu，原因、條件）（省略中間部分）應當知道，全部都是相的分別的緣故。』 這是舉出三種內法，與前面的比喻相合。以無明為緣，與前面的瓶子的比喻相合。以諸識（Vijñāna，各種意識）與火焰的性質的比喻相合。以修觀行（Bhāvanā，通過冥想進行修行）與種子的比喻相合。然而瓶子以造作為意義，由於無明的緣故，能夠造出根身器界種種不同。火焰以熏變為意義，由於諸識的緣故，能夠熏變一切染凈諸法的差別。種子以發生為意義，由於修觀行的緣故，自智發生，也看到有差別之相。像這樣的法和比喻，各有其用處。這三種法總共說明兩種意義，全部都是相的分別的緣故。
【English Translation】 English version: At that time, the King of Laṅkāvatāra (King of Laṅkā), having received permission from the Buddha (omitting the middle part), said: 'You should ask me, and I will explain it to you.' This indicates that the King of Laṅkāvatāra received permission to listen to the Dharma. Thereupon, he adorned himself and prepared offerings, namely various flowers, incense, banners, canopies (xiǎn gài, a type of canopy with curtains), and necklaces (yīng luò, ornaments made of strings of pearls and jade). This was to adorn the various implements; 'xiǎn' refers to things like tents. He also transformed all the musical instruments of the desire realm, as well as those of the Buddha lands of the worlds surpassing the dragons and other beings, to offer them as a sign of his respect for the Dharma. Moreover, he rained down various offerings in the sky, descending from above, to show his humility and reverence in requesting the Dharma. 'The past Tathāgatas have already spoken to me,' indicating that the Dharma spoken by the Tathāgatas of the past, present, and future is the same. 'World Honored One, the two meanings spoken by the transformed Tathāgatas are not spoken by the fundamental Buddha,' meaning that the Reward Body Buddha and the Transformation Body Buddha are not the true Buddhas, nor are they the speakers of the Dharma. Therefore, he wished the World Honored One, the fundamental Buddha, to speak the Dharma to him. The World Honored One told him that he would explain these two meanings. At that time, the Yakṣa (a type of guardian deity) King again put on various (omitting the middle part) 'The Dharmatā (the nature of all things) is such, how can it be abandoned?' This is a formal inquiry to the Tathāgata about the two meanings of Dharma and non-Dharma, and how they can be abandoned. Earlier, he made offerings with adorned implements; here, he adorns his body with adorned implements. Why is this? This is to show the dignified manner of asking questions, not daring to be careless. The remaining meanings will be explained by the sutra itself. At that time, the Buddha told the King of Laṅkāvatāra (omitting the middle part) 'The external Dharmas with countless differences are like this.' This is a formal answer to the previous question. The Tathāgata first cites impermanent things such as bottles, as well as the nature of flames and the three metaphors of seeds producing sprouts, to clarify the differences between Dharma and non-Dharma, making it easier for him to understand. 'The internal Dharmas are also like this, taking Avidyā (ignorance of the true nature of things) as the Hetu (cause, condition) (omitting the middle part) You should know that all are due to the discrimination of characteristics.' This cites three internal Dharmas, matching the previous metaphors. Taking Avidyā as the Hetu, it matches the previous metaphor of the bottle. Taking the Vijñānas (various consciousnesses) to match the metaphor of the nature of flames. Taking Bhāvanā (cultivation through meditation) to match the metaphor of the seed. However, the bottle has the meaning of creation; due to Avidyā, it can create various differences in the roots, body, and world. The flame has the meaning of transformation; due to the Vijñānas, it can transform all the differences between defiled and pure Dharmas. The seed has the meaning of arising; due to Bhāvanā, self-wisdom arises, and one also sees the differences in characteristics. Such Dharma and metaphors each have their uses. These three Dharmas together explain the two meanings, all due to the discrimination of characteristics.
相分別故。
楞伽王何者是法(至)汝先所問我已說竟 上正答法與非法二義。如經自明。金剛經無著釋論即云。法尚應舍者。實相生故。何況非法者。理不應故。亦皆破其有無情見令自證入。如大香象擺壞韁鎖自在而去耳。言毗缽舍那者。此云觀。舉觀必同修止。止者梵音奢摩他。偏圓諸教。釋義不同。大意謂一念稱理。攝散歸寂曰止。寂而常照曰觀。起信論以此二行。合為一門。共相助成。不相舍離。若止觀不俱。則無能入菩提之道。深密經云。眾生被相縛。及為粗重縛。要勤修止觀。乃爾得解脫。故天臺以止觀慈悲。導身口意業及誓願。為安樂行。是皆以止觀為能修。萬善為所修也。深密楞嚴涅槃等經。瑜伽起信止觀等論。廣明其義。
楞伽王汝言我於過去(至)以如來藏而為境界 此言如來複為夜叉王徴破種種妄分別見。使其離念寂滅發生正見。言楞伽王。汝言我於過去諸如來所。已問是義。彼諸如來已為我說。汝言過去但是分別。未來亦然。我亦同彼。彼諸佛法皆離分別。乃至為令眾生得安樂故者。此明過現未來三無差別也。如來以智為身。不可以我人眾生相分別乃至離能所分別者。謂心佛眾生三無差別也。譬如壁上畫眾生無有覺知。世間眾生亦如是。無業無報。諸法亦然無聞無說。此先舉喻
【現代漢語翻譯】 現代漢語譯本：因為有種種不同的表象和分別。
楞伽王啊，什麼是法（到）你先前所問的我已經說完了。上面是正面回答了法與非法的兩種意義。經文自身已經很明白。《金剛經無著釋論》中說，『法尚且應該捨棄，因為實相由此而生；何況非法呢，理應不執著。』這些都是爲了破除人們對於有和無的執著，使他們能夠自己證悟真理。就像大象掙脫韁繩，自由自在地離去一樣。說到毗缽舍那（Vipassanā），這裡的意思是『觀』。提到觀，必定同時修習止。止，梵語是奢摩他（Śamatha）。各個宗派對於止觀的解釋不同。大意是指一念符合真理，收攝散亂的心，歸於寂靜，這叫做止；在寂靜中又能保持覺照，這叫做觀。《起信論》將止和觀這兩種修行方法合為一門，互相幫助，不可分離。如果止和觀不能同時修習，就無法進入菩提之道。《深密經》說，眾生被表象所束縛，以及被粗重的煩惱所束縛，必須勤奮地修習止觀，才能得到解脫。所以天臺宗用止觀和慈悲，來引導身口意三業以及誓願，作為安樂行。這些都是以止觀作為能修的，以各種善行作為所修的。《深密經》、《楞嚴經》、《涅槃經》等經典，《瑜伽師地論》、《起信論》、《止觀》等論著，都詳細地闡明了其中的意義。
楞伽王啊，你說我過去（到）以如來藏（Tathāgatagarbha）作為境界。這裡說的是如來再次為夜叉王破除種種虛妄的分別見解，使他離開妄念，達到寂滅，從而生起正確的見解。說到楞伽王，你說我過去在各位如來那裡，已經問過這些道理，那些如來也已經為我解說過。你說過去只是分別，未來也是這樣，我也和他們一樣。那些佛法都遠離分別，乃至爲了使眾生得到安樂。這裡說明過去、現在、未來三者沒有差別。如來以智慧為身，不可以我的、人的、眾生的表象來分別，乃至要離開能和所的分別。這是說心、佛、眾生三者沒有差別。譬如在墻壁上畫的眾生沒有覺知，世間的眾生也是這樣，沒有業，沒有報應。諸法也是這樣，沒有聽聞，沒有述說。這是先舉個比喻。
【English Translation】 English version: Because of the different appearances and distinctions.
King of Laṅkā, what is Dharma (to) what you asked earlier, I have already finished speaking. The above is a direct answer to the two meanings of Dharma and non-Dharma. The sutra itself is very clear. In the Treatise on the Diamond Sutra by Asaṅga, it says, 'Even Dharma should be abandoned, because true reality arises from it; how much more so non-Dharma, which should not be clung to.' These are all to break people's attachment to existence and non-existence, so that they can realize the truth themselves. Just like an elephant breaking free from its reins and leaving freely. Speaking of Vipaśyanā (Vipassanā), it means 'contemplation' here. When contemplation is mentioned, Śamatha (Śamatha) must be practiced at the same time. Śamatha, in Sanskrit, is Śamatha (Śamatha). Various schools have different interpretations of Śamatha-Vipassanā. The general idea is that a single thought conforms to the truth, and gathering scattered thoughts and returning to stillness is called Śamatha; maintaining awareness in stillness is called Vipaśyanā. The Awakening of Faith in the Mahāyāna combines these two practices into one, helping each other and inseparable. If Śamatha and Vipaśyanā cannot be practiced at the same time, there is no way to enter the path of Bodhi. The Saṃdhinirmocana Sūtra says that sentient beings are bound by appearances and heavy afflictions, and must diligently practice Śamatha-Vipassanā to be liberated. Therefore, the Tiantai school uses Śamatha-Vipassanā and compassion to guide the actions of body, speech, and mind, as well as vows, as peaceful practices. These all use Śamatha-Vipassanā as what can be practiced, and various good deeds as what is practiced. The Saṃdhinirmocana Sūtra, Śūraṅgama Sūtra, Nirvana Sutra and other scriptures, Yogācārabhūmi-śāstra, Awakening of Faith in the Mahāyāna, Śamatha-Vipassanā and other treatises, all explain the meaning in detail.
King of Laṅkā, you said that I have asked about these principles from the past Buddhas (to) taking the Tathāgatagarbha (Tathāgatagarbha) as the object. Here it says that the Tathāgata once again dispels all kinds of false discriminating views for the Yaksha King, so that he can leave delusions, reach stillness, and thus generate correct views. Speaking of the King of Laṅkā, you said that I have asked about these principles from the past Buddhas, and those Buddhas have also explained them to me. You said that the past is just discrimination, and the future is also like this, and I am the same as them. Those Buddhadharmas are all free from discrimination, even to make sentient beings happy. This explains that there is no difference between the past, present, and future. The Tathāgata takes wisdom as the body, and cannot be distinguished by the appearance of self, person, or sentient being, and even must leave the distinction between the able and the object. This means that there is no difference between mind, Buddha, and sentient beings. For example, sentient beings painted on the wall have no awareness, and sentient beings in the world are also like this, without karma and retribution. All dharmas are also like this, without hearing and without speaking. This is first giving a metaphor.
。次以法合也。又言譬如有人於水鏡中自見其像。于月燈中見影。于山谷中聞響。此皆喻眾生以自心取自心。于無色像中起色像執。法與非法分別亦爾。若了虛妄寂滅一緣。生自證智。出是非是。則合如來藏妙凈明心以為境界。信哉。此品雖目為正宗之發起。即便能了根本無明。入佛知見矣。
大乘入楞伽經問答品第二
將釋此品略啟五門。一來意二宗趣三解妨難四釋名五釋文。初來意者。前品序分由致既彰。正宗宜顯故此品來也。二明宗趣者。謂一切諸經各自有宗。故先德言承言須會宗。今別明此經宗趣。然下品又云一切法不生。不應立是宗者。斯言遣滯耳。若無宗之宗則宗說兼暢。起信論云。有法能起摩訶衍信根。是故應說。所言法者。謂眾生心。是心則攝一切世間出世間法。依於此心顯示摩訶衍義。何以故。是心真如相。即是摩訶衍體故。是心生滅因緣相。能示摩訶衍自體相用故。一切諸佛本所乘故。一切菩薩皆乘此法到如來地故。是故知此自性清凈圓明真體。德用難思。本來具足悉是一切諸佛眾生本所乘之宗。亦是一切。若凡若聖。皆乘此法。到如來地。而為其趣也。但眾生不自了知隨順悟入。以諸妄想染污故昏昧劣耳。三解妨難云。梵本既一。何故三師所譯品目一多不同答曰天臺云。品者或佛
【現代漢語翻譯】 其次是通過佛法來融合。又說譬如有人在水鏡中看到自己的影像，在月燈中看到影子，在山谷中聽到迴響。這些都是比喻眾生用自己的心去執取自己的心，在沒有顏色和形象的事物中產生對顏色和形象的執著。對佛法和非法（非佛法）的分別也是如此。如果明白了虛妄寂滅的唯一真理，產生了自證的智慧，超越了是非的判斷，那麼就能與如來藏（Tathagatagarbha）微妙清凈的本心融合，並以此作為境界。確實如此，這一品雖然名為『正宗之發起』，但實際上已經能夠了解根本的無明（ignorance），進入佛的知見。
《大乘入楞伽經》問答品第二
將要解釋這一品，大致開啟五個方面：一來意，二宗趣，三解釋妨難，四解釋名稱，五解釋經文。首先說來意：前一品序分所要表達的內容已經很明顯，正宗的教義應該顯現，所以有了這一品。其次說明宗趣：一切經典各自有其宗旨，所以前人說理解經文必須領會其宗旨。現在特別說明這部經的宗旨。然而，後面的品又說一切法不生，不應該立宗。這句話是爲了遣除執著。如果沒有宗的宗，那麼宗說就能兼顧暢達。《起信論》說：『有法能夠生起大乘的信根，所以應該說。』所說的法，就是眾生的心。這個心就包含了世間和出世間的一切法。依靠這個心來顯示大乘的意義。為什麼呢？因為這個心的真如相，就是大乘的本體。這個心生滅因緣相，能夠顯示大乘的自體、相和作用。一切諸佛本來所乘的，一切菩薩都乘此法到達如來地，所以要知道這個自性清凈圓明真體，其德用難以思議，本來就具足一切，是一切諸佛眾生本來所乘的宗旨，也是一切，無論是凡夫還是聖人，都乘此法，到達如來地，並以此為目標。只是眾生不自己瞭解，不能隨順覺悟而入，因為各種妄想的染污而昏昧低劣罷了。第三解釋妨難說：梵文字既然只有一個，為什麼三位法師翻譯的品目數量不同？回答說天臺宗說，品，有時是佛
【English Translation】 Secondly, it is to be united through the Dharma. It is also said that, for example, someone sees their image in a water mirror, sees a shadow in a moonlit lamp, and hears an echo in a mountain valley. These are all metaphors for sentient beings using their own minds to grasp their own minds, and generating attachments to color and form in things that have no color or form. The distinction between Dharma and non-Dharma (non-Buddhist teachings) is also like this. If one understands the sole truth of illusory extinction, generates self-realized wisdom, and transcends judgments of right and wrong, then one can merge with the wondrously pure mind of the Tathagatagarbha (Buddha-nature) and take this as one's realm. Truly, although this chapter is titled 'The Initiation of the Orthodox Teaching,' it is actually capable of understanding the fundamental ignorance and entering the Buddha's knowledge and vision.
《Laṅkāvatāra Sūtra》 Chapter Two: Questions and Answers
To explain this chapter, roughly open five aspects: first, the intention; second, the doctrine and purpose; third, explaining obstacles and difficulties; fourth, explaining the name; and fifth, explaining the text. First, regarding the intention: the content to be expressed in the introductory chapter is already very clear, and the orthodox teachings should be revealed, so this chapter exists. Secondly, explaining the doctrine and purpose: each and every scripture has its own purpose, so the ancients said that understanding the scriptures requires understanding their purpose. Now, specifically explain the purpose of this scripture. However, a later chapter also says that all dharmas are unborn and should not establish a doctrine. This statement is to dispel attachments. If there is a doctrine without a doctrine, then the doctrine and explanation can be both comprehensive and clear. The Awakening of Faith says: 'There is a Dharma that can generate the roots of faith in the Mahayana, so it should be spoken.' The Dharma that is spoken of is the minds of sentient beings. This mind encompasses all worldly and other-worldly dharmas. Relying on this mind to reveal the meaning of the Mahayana. Why? Because the Suchness aspect of this mind is the essence of the Mahayana. The aspect of the arising and ceasing conditions of this mind can reveal the self-nature, characteristics, and functions of the Mahayana. All Buddhas originally ride this, and all Bodhisattvas ride this Dharma to reach the stage of the Tathagata, so know that this self-nature, pure, perfect, and bright true essence, its virtues and functions are inconceivable, originally complete, and is the doctrine that all Buddhas and sentient beings originally ride, and it is also that all, whether ordinary or sage, ride this Dharma to reach the stage of the Tathagata, and take this as their goal. It is just that sentient beings do not understand themselves, cannot follow and awaken to enter, and are confused and inferior because of the defilement of various delusions. The third explanation of obstacles and difficulties says: Since there is only one Sanskrit version, why do the three masters translate different numbers of chapters? The answer is that the Tiantai school says that a chapter, sometimes is the Buddha
自唱。或結集所置。或義譯增足。又云夫分經節文悉是先賢蘭菊各擅其美。後生不應是非競諍。無三益。喪一道。三益者。世界等三悉檀也。一道者。第一義悉檀也。是故當知品目離合。或一或多皆方便故。四釋品名者。謂此正宗首品。是一經大位總問答也。從集一切法品。初諸識章訖斷食肉。凡十四品。名別問答也。謂大慧首以一百八句。同爲一結。總問如來。如來一一牒領所問。隨句答之。所謂生句非生句。常句非常句。乃至一百八句。皆以非字答之。欲其離念入心真如門也。故云問答品。次經文下即正釋文。
爾時大慧菩薩摩訶薩(至)曲躬恭敬而說頌言 摩帝此云慧也。言偏袒右肩。右膝著地。即西域儀也。表荷擔佛法。
世間離生滅猶如虛空花智不得有無而興大悲心 自下八頌總嘆佛德也。言世間者。眾生世間也。嘆佛了眾生虛假。如空中花故無起滅。謂如來正智觀察。不得此眾生為有為無。故無緣大悲任運而起。若計有眾生而起悲者。名愛見悲也。
一切法如幻遠離於心識智不得有無而興大悲心 一切法者。五蘊世間也。謂五陰。六入。十二處。十八界等一切諸法也。法既如幻。心識亦亡。此嘆如來觀法如幻以成大悲也。
世間恒如夢遠離於斷常智不得有無而興大悲心 此總言
【現代漢語翻譯】 現代漢語譯本 自唱，或者結集時位置不同，或者義譯時增刪內容。有人說，經文的分章節段落，都是先賢們各自的精妙之處，後人不應該爭論是非。這樣做沒有三種利益，喪失第一義。三種利益是指世界悉檀、為人悉檀、對治悉檀。第一義是指第一義悉檀。因此，應當明白，品目的離合，或一或多，都是爲了方便的緣故。 解釋品名，這《入楞伽經》的正宗首品，是一部經的總問答。從《集一切法品》開始，到《諸識章》結束，斷食肉為止，共十四品，是別問答。大慧菩薩首先用一百零八句，共同作為一個總結，總的提問如來。如來一一領會所問，隨著每一句回答。所謂生句非生句，常句非常句，乃至一百零八句，都用『非』字回答，希望他們離開妄念，進入心真如之門。所以叫做《問答品》。接下來的經文就是正式解釋經文。
爾時，大慧菩薩摩訶薩（到）彎腰恭敬而說頌：摩帝，這裡是慧的意思。偏袒右肩，右膝著地，是西域的禮儀，表示承擔佛法。
世間離生滅，猶如虛空花，智不得有無，而興大悲心。下面八首頌總贊佛的功德。世間，指眾生世間。讚歎佛瞭解眾生的虛假，如同空中花，所以沒有生滅。如來的正智觀察，不得此眾生為有為無，所以無緣大悲自然而生。如果認為有眾生而生悲憫，叫做愛見悲。
一切法如幻，遠離於心識，智不得有無，而興大悲心。一切法，指五蘊世間。包括五陰、六入、十二處、十八界等一切諸法。法既然如幻，心識也消亡。這是讚歎如來觀察法如幻，從而成就大悲。
世間恒如夢，遠離於斷常，智不得有無，而興大悲心。這是總說。
【English Translation】 English version Self-recitation, or different placements during compilation, or additions and deletions during interpretive translation. It is also said that the division of chapters and sections in the scriptures are the unique beauties of the sages, and later generations should not argue about right and wrong. Doing so results in no three benefits and the loss of the one path. The three benefits refer to the three Siddhanthas (Siddhantha meaning established doctrine): World Siddhantha, Individual Siddhantha, and Remedial Siddhantha. The one path refers to the First Principle Siddhantha. Therefore, it should be understood that the separation and combination of chapters, whether one or many, are all for the sake of convenience. Explaining the title of the chapter, this first chapter of the main section of the Laṅkāvatāra Sūtra is a general question and answer of the entire scripture. From the Collection of All Dharmas Chapter to the end of the Chapters on Consciousness, ending with abstaining from eating meat, a total of fourteen chapters, are separate questions and answers. Mahamati (Bodhisattva's name, meaning great wisdom) first uses one hundred and eight sentences as a summary, generally asking the Tathagata (another name for the Buddha). The Tathagata understands each question and answers accordingly. The so-called 'arising sentence' and 'non-arising sentence', 'permanent sentence' and 'impermanent sentence', and so on, up to one hundred and eight sentences, are all answered with 'non-', hoping to leave behind delusions and enter the gate of the true suchness of the mind. Therefore, it is called the Question and Answer Chapter. The following scripture text is the formal explanation of the scripture.
At that time, Mahamati Bodhisattva-Mahasattva (to) bowed respectfully and spoke in verse: 'Mati' here means wisdom. Exposing the right shoulder and kneeling on the right knee is a Western Region (ancient India) custom, signifying bearing the burden of the Buddha's Dharma.
'The world is free from arising and ceasing, like a flower in the sky; wisdom does not grasp existence or non-existence, and thus great compassion arises.' The following eight verses generally praise the Buddha's virtues. 'The world' refers to the world of sentient beings. Praising the Buddha for understanding the falsity of sentient beings, like a flower in the sky, so there is no arising or ceasing. The Tathagata's correct wisdom observes that these sentient beings cannot be grasped as existing or non-existing, so unconditioned great compassion arises naturally. If one believes there are sentient beings and arises compassion, it is called love-seeing compassion.
'All dharmas are like illusions, far from mind and consciousness; wisdom does not grasp existence or non-existence, and thus great compassion arises.' 'All dharmas' refers to the world of the five aggregates (skandhas). Including the five aggregates, six entrances (sense organs), twelve places (sense bases), eighteen realms (dhatus), and all other dharmas. Since dharmas are like illusions, mind and consciousness also vanish. This praises the Tathagata for observing dharmas as illusions, thereby accomplishing great compassion.
'The world is always like a dream, far from permanence and annihilation; wisdom does not grasp existence or non-existence, and thus great compassion arises.' This is a general statement.
情器世間也妄計有色。色壞名斷。又計有識。識更受生名常。佛知世間如夢所見。即無色識可計斷常。是嘆如來了二見如夢以成大悲也。
知人法無我煩惱及爾焰常清凈無相而興大悲心 煩惱者。煩惱障也。爾焰者。所知障也。由我法執。二障具生。若了二空。障元無有。此嘆如來達人法二空。二障清凈以成大悲也。問既人法空寂。二障元無。如來云何而興大悲。答眾生不知此理。故迷妄顛倒流轉無極。今令眾生悟入斯法。是則真實而興大悲。故凈名云。當爲眾生說如斯法。是則真實慈也。
佛不住涅槃涅槃不住佛遠離覺所覺若有若非有 對生死說涅槃。對眾生說佛。佛知生死如夢無體。故不住涅槃。知眾生如空花不實。故不住佛。譬如有病則說藥。無病不得說藥。故云佛不住涅槃。涅槃不住佛。無佛故無能覺。無涅槃故無所覺。有佛無佛。有涅槃無涅槃。乃至有無等二見。悉皆遠離。故云遠離覺所覺。若有若非有。
法身如幻夢雲何可稱讚知無性無生乃名稱讚佛 大般若云。一切諸法皆無自性。無性故空。空故無相。無相故無愿。無愿故無生。無生故無滅。是故諸法本來寂靜。自性涅槃。若佛出世。若不出世法常爾故。能達是者名稱讚佛。
佛無根境相不見名見佛云何于牟尼而能有贊毀
【現代漢語翻譯】 現代漢語譯本：情器世間（指有情眾生及其所居住的環境）也被錯誤地認為是存在的。他們認為斷滅是壞滅的終點。又錯誤地認為有『識』（佛教術語，指意識）。『識』會不斷受生，並認為有一個常恒不變的『名』（佛教術語，指名稱、概念）。佛知道世間萬物如夢中所見，因此無色界的『識』（佛教術語，指意識）不可被認為是斷滅或常恒的。這是讚歎如來已經證悟了二見（斷見和常見）如夢幻泡影，從而生起大悲心。 知道人無我、法無我，煩惱和爾焰（指智慧之光）本性是清凈無相的，從而生起大悲心。『煩惱』指的是煩惱障（因貪嗔癡等煩惱而產生的障礙）。『爾焰』指的是所知障（因對真理的錯誤認知而產生的障礙）。由於對人我和法我的執著，兩種障礙都會產生。如果明白了人空和法空的道理，這些障礙原本就不存在。這是讚歎如來通達人法二空，兩種障礙都清凈，從而生起大悲心。問：既然人法皆空寂，兩種障礙原本就不存在，如來為什麼還要生起大悲心呢？答：眾生不明白這個道理，所以迷惑顛倒，在輪迴中流轉沒有盡頭。現在讓眾生覺悟並進入這種境界，這才是真正生起大悲心。所以《維摩經》說：『應當為眾生宣說這樣的法，這才是真正的慈悲。』 佛不住于涅槃（佛教術語，指解脫的境界），涅槃也不在於佛，遠離了能覺和所覺，遠離了『有』和『非有』。相對於生死來說涅槃，相對於眾生來說佛。佛知道生死如夢幻泡影沒有實體，所以不住于涅槃。知道眾生如空中的花朵不真實，所以不住于佛。譬如有病才需要藥，沒有病就不需要藥。所以說佛不住于涅槃，涅槃也不在於佛。沒有佛就沒有能覺，沒有涅槃就沒有所覺。有佛或無佛，有涅槃或無涅槃，乃至『有』和『無』等二見，都要全部遠離。所以說遠離能覺和所覺，遠離『有』和『非有』。 法身（佛教術語，指佛的真身）如幻如夢，怎麼可以用言語來稱讚呢？知道萬法無自性、無生，才是真正地稱讚佛。大般若經說：一切諸法都沒有自性。因為無自性所以是空。因為是空所以沒有相。因為沒有相所以沒有愿。因為沒有愿所以沒有生。因為沒有生所以沒有滅。所以一切諸法本來就是寂靜的，自性就是涅槃。無論佛出世還是不出世，法的規律都是如此。能夠通達這個道理，才是真正地稱讚佛。 佛沒有根、境、相，不見也叫做見佛。怎麼能對牟尼（佛教術語，指釋迦牟尼佛）進行讚揚或詆譭呢？
【English Translation】 English version: The world of sentient beings and their environment is also mistakenly considered to exist. They think annihilation is the end of destruction. They also mistakenly believe in 『consciousness』 (Vijnana). 『Consciousness』 is constantly reborn, and they believe there is a permanent 『name』 (Nama). The Buddha knows that the world is like a dream, so the 『consciousness』 (Vijnana) in the formless realm cannot be considered annihilation or permanence. This praises the Tathagata for realizing that the two views (annihilationism and eternalism) are like dreams and illusions, thus arousing great compassion. Knowing that beings are without self, phenomena are without self, and that afflictions and 『Irradiance』 (wisdom light) are inherently pure and without form, thus arousing great compassion. 『Afflictions』 refer to the affliction-obscurations (obstacles arising from afflictions such as greed, anger, and ignorance). 『Irradiance』 refers to the knowledge-obscurations (obstacles arising from incorrect understanding of the truth). Due to attachment to the self of beings and the self of phenomena, both obscurations arise. If one understands the emptiness of beings and the emptiness of phenomena, these obscurations originally do not exist. This praises the Tathagata for understanding the emptiness of beings and the emptiness of phenomena, both obscurations are purified, thus arousing great compassion. Question: Since beings and phenomena are empty and still, and the two obscurations originally do not exist, why does the Tathagata still arouse great compassion? Answer: Sentient beings do not understand this principle, so they are deluded and inverted, endlessly wandering in samsara. Now, enabling sentient beings to awaken and enter this state is truly arousing great compassion. Therefore, the Vimalakirti Sutra says: 『One should expound such a Dharma for sentient beings; this is true compassion.』 The Buddha does not abide in Nirvana (liberation), and Nirvana does not abide in the Buddha, being apart from the perceiver and the perceived, being apart from 『existence』 and 『non-existence』. Nirvana is spoken of in relation to samsara, and the Buddha is spoken of in relation to sentient beings. The Buddha knows that samsara is like a dream without substance, so he does not abide in Nirvana. Knowing that sentient beings are like unreal flowers in the sky, he does not abide in the Buddha. It is like needing medicine when one is sick, but not needing medicine when one is not sick. Therefore, it is said that the Buddha does not abide in Nirvana, and Nirvana does not abide in the Buddha. Without the Buddha, there is no perceiver; without Nirvana, there is nothing to be perceived. Whether there is a Buddha or no Buddha, whether there is Nirvana or no Nirvana, even the two views of 『existence』 and 『non-existence』 must all be abandoned. Therefore, it is said to be apart from the perceiver and the perceived, apart from 『existence』 and 『non-existence』. The Dharmakaya (Buddha's true body) is like an illusion, how can it be praised with words? Knowing that all dharmas are without self-nature and without arising is truly praising the Buddha. The Great Perfection of Wisdom Sutra says: All dharmas are without self-nature. Because they are without self-nature, they are empty. Because they are empty, they are without characteristics. Because they are without characteristics, they are without aspiration. Because they are without aspiration, they are without arising. Because they are without arising, they are without ceasing. Therefore, all dharmas are originally still, and their self-nature is Nirvana. Whether the Buddha appears in the world or does not appear, the law of Dharma is always thus. Being able to understand this is truly praising the Buddha. The Buddha has no root, object, or form; not seeing is also called seeing the Buddha. How can one praise or defame the Muni (Shakyamuni Buddha)?
離根境相。出凡聖量。是則名見佛。牟尼此云寂靜。離見超情孰能贊毀。
若見於牟尼寂靜遠離生是人今後世離著無所取 言遠離生者。離相流注二種生也。一本作寂靜離生滅。以是觀者名為正觀。故云是人今後世離著無所取也。
爾時大慧菩薩摩訶薩偈贊佛已自說姓名我名為大慧通達于大乘今以百八義仰咨尊中上 大慧自言有大乘機。今以百八義。仰咨尊中上。佛為尊中最上也。
時世間解聞是語已普觀眾會而作是言汝等諸佛子今皆恣所問我當爲汝說自證之境界 世間解者十號之一也。上世間生滅如空花等。是佛自證境界。
爾時大慧菩薩摩訶薩(至)以偈問曰 此後凡四十八偈半。問百八句見也。百八種見者。或一句為一問。或兩句為一問。或三句為一問。乃至十句為一問。或一句為兩問。有廣略不同。不可一一如數然此百八門。正問上五法三自性。八識二無我。度眾生對治法門是故大慧。舉上與摩帝菩薩游諸佛剎所見之事。故下問山海日月等。即五法中名相妄想。下問諸禪解脫等。即五法中正智如如也。
云何起計度云何凈計度云何起迷惑云何凈迷惑 上二句問妄計度性。起滅染凈。下二句問無明緣起。流轉還凈。如下二種沙門婆羅門中別答。
云何名佛子及無影次第
【現代漢語翻譯】 現代漢語譯本：
脫離根、境、相的束縛，超出凡夫和聖人的衡量，這就是所謂的『見佛』。牟尼（Muni）在這裡的意思是寂靜。脫離了見解，超越了情感，誰又能讚美或詆譭呢？ 如果能見到牟尼（Muni）的寂靜，遠離生滅，那麼這個人今生來世就能脫離執著，沒有任何貪求。』遠離生』指的是遠離相的流注和生起這兩種。有一種版本寫作『寂靜離生滅』。用這種方式觀察事物，就叫做正觀。所以說，這個人今生來世就能脫離執著，沒有任何貪求。 當時，大慧菩薩摩訶薩（Mahasattva）（偉大的菩薩）用偈頌讚美佛后，自報姓名說：『我的名字叫大慧（Mahamati），通達大乘（Mahayana），現在用一百零八個問題，恭敬地請教您這位尊者中的至上者。』大慧（Mahamati）自稱具有大乘（Mahayana）的根基，現在用一百零八個問題，恭敬地請教您這位尊者中的至上者。佛是尊者中最至上的。 當時，世間解（Lokavidu）（佛的十個稱號之一）聽到這些話后，環顧大眾，說道：『你們這些佛子們，現在都可以隨意提問，我將為你們講述我親自證悟的境界。』世間解（Lokavidu）是佛的十個稱號之一。上世間的生滅就像空中的花朵一樣虛幻。這是佛親自證悟的境界。 當時，大慧菩薩摩訶薩（Mahasattva）…用偈頌提問說：』此後共有四十八個半偈頌，用來提問一百零八句關於『見』的問題。所謂一百零八種『見』，有時一句為一個問題，有時兩句為一個問題，有時三句為一個問題，甚至十句為一個問題；有時一句又可以分為兩個問題。有廣有略，不能一一計數。但這百八種法門，正是爲了提問關於五法、三自性、八識、二無我，以及度化眾生、對治煩惱的法門。因此，大慧（Mahamati）舉出他與摩帝（Mati）菩薩遊歷諸佛剎土時所見之事，所以在下面提問關於山、海、日月等的問題，這些都屬於五法中的名相妄想。下面提問關於諸禪定、解脫等的問題，這些都屬於五法中的正智如如。 『如何產生計度（kalpana）？如何凈化計度（kalpana）？如何產生迷惑？如何凈化迷惑？』上面兩句是提問關於妄計度性（parikalpitasvabhava）的生滅染凈。下面兩句是提問關於無明緣起（avidya-pratyaya）的流轉和還滅清凈。具體回答將在下面關於兩種沙門（sramana）婆羅門（brahmana）的討論中給出。 『什麼叫做佛子？以及無影次第（nirabhasakrama）是什麼？』
【English Translation】 English version:
Being apart from root, object, and appearance, transcending the measure of ordinary beings and sages, this is called 『seeing the Buddha』. Muni here means tranquility. Being apart from views and transcending emotions, who can praise or criticize? If one sees the tranquility of Muni, being apart from arising and ceasing, then this person will be free from attachment and without any grasping in this life and future lives. 『Being apart from arising』 refers to being apart from the two kinds of arising: the flowing of appearances and the arising itself. One version reads 『tranquility being apart from arising and ceasing』. Observing in this way is called right observation. Therefore, it is said that this person will be free from attachment and without any grasping in this life and future lives. At that time, Mahamati Bodhisattva Mahasattva (great being) praised the Buddha with verses and then introduced himself, saying: 『My name is Mahamati (Great Wisdom), and I am well-versed in the Mahayana (Great Vehicle). Now, with one hundred and eight questions, I respectfully inquire of you, the highest among the venerable ones.』 Mahamati (Great Wisdom) stated that he has the capacity for the Mahayana (Great Vehicle), and now with one hundred and eight questions, he respectfully inquires of the highest among the venerable ones. The Buddha is the highest among the venerable ones. At that time, Lokavidu (He who understands the world) (one of the ten titles of the Buddha), having heard these words, looked around at the assembly and said: 『All of you, sons of the Buddha, may now ask whatever you wish. I will explain to you the realm of my self-realization.』 Lokavidu (He who understands the world) is one of the ten titles of the Buddha. The arising and ceasing of the world is like flowers in the sky, illusory. This is the realm of the Buddha's self-realization. At that time, Mahamati Bodhisattva Mahasattva… asked in verses:』 Following this are forty-eight and a half verses, asking one hundred and eight questions about 『views』. The so-called one hundred and eight kinds of 『views』 are sometimes one question per verse, sometimes one question per two verses, sometimes one question per three verses, and sometimes one question per ten verses; sometimes one verse can be divided into two questions. There are broad and concise variations, and it is impossible to count them one by one. However, these one hundred and eight gates are precisely for asking about the Five Dharmas, the Three Self-natures, the Eight Consciousnesses, the Two Non-selves, and the methods for liberating beings and counteracting afflictions. Therefore, Mahamati (Great Wisdom) mentions the things he saw while traveling through the Buddha-lands with Mati Bodhisattva, so he asks about mountains, seas, the sun, and the moon below, which all belong to names and appearances and conceptualization in the Five Dharmas. Below, he asks about various meditations and liberations, which all belong to Right Knowledge and Suchness in the Five Dharmas. 『How does conceptualization (kalpana) arise? How is conceptualization (kalpana) purified? How does delusion arise? How is delusion purified?』 The above two sentences ask about the arising, ceasing, defilement, and purification of the imagined nature (parikalpitasvabhava). The following two sentences ask about the flowing and reversing purification of dependent origination from ignorance (avidya-pratyaya). Specific answers will be given below in the discussion of the two kinds of Sramanas (ascetics) and Brahmanas (priests). 『What is called a Buddha-child? And what is the Nirabhasakrama (the order of no-appearance)?』
問菩薩何故名佛子。及問真實無相法中因何有次第。既有次第何名無相。言無影者。即無相也。但譯文變爾。
云何剎土化相及諸外道 問如來在剎土中化眾生化相及破諸外道也。
解脫至何所誰縛誰能解 問法本無縛而誰求解。既二俱亡復至何所如下一切法深密義。及解義相中別答。
云何禪境界何故有三乘 上句問諸禪以何為境界下句問佛乘本一因何而有三乘差別。如下四種禪及三乘一乘覺中別答。
彼以何緣生何作何能作 問因緣所起本自無生。若體不生。何有能生因及所作果。如下一切法因緣相中別答。
誰說二俱異云何諸有起 上句問諸外道四句妄見。此即舉中二句以該上下。如下離一異俱不俱中別答。下句問云何欲色無色三有起也。
云何無色定及與滅盡定云何為想滅云何從定覺 上二句問小乘外道四空定。及滅正受。下二句問滅受想定。想受既滅。何因復從定覺。若從定覺。滅義不成。
云何所作生進去及持身 問禪定所持神通去住自在也。進名為去。持名為住。如下三種意成身中別答。
云何見諸物云何入諸地 問心外無物。云何知見五法三自性等悟入諸地。具諸佛法至如來位。下五法自性諸識無我差別相中別答。
云何有佛子誰能破三有
【現代漢語翻譯】 現代漢語譯本： 問：為什麼菩薩被稱為佛子（Buddha's offspring）？以及在真實無相的法中，為什麼會有次第（sequence）？既然有次第，又怎麼能稱為無相（formless）呢？所說的『無影』，就是無相的意思嗎？只是翻譯不同而已。
問：什麼是剎土（Buddha-field）的化相（manifestation）？以及如何降伏諸外道（non-Buddhist schools）？問的是如來在剎土中教化眾生的化相，以及如何破斥各種外道。
問：解脫（liberation）會到達哪裡？誰被束縛？誰又能解脫？問的是法（dharma）的本質本來就沒有束縛，那麼是誰在尋求解脫？既然束縛和解脫都不存在，那麼解脫又能到達哪裡？這些問題將在下面『一切法深密義』以及『解義相』中分別解答。
問：什麼是禪（dhyana）的境界（realm）？為什麼會有三乘（three vehicles）的分別？上句問的是各種禪定以什麼為境界。下句問的是佛乘（Buddha-vehicle）本來是一，為什麼會有三乘的差別？這些問題將在下面的『四種禪』以及『三乘一乘覺』中分別解答。
問：它們以什麼因緣（cause and condition）而生？誰在造作？誰又能造作？問的是因緣所生之法，其本性是無生的。如果其體性不生，又怎麼會有能生的因和所作的果呢？這些問題將在下面的『一切法因緣相』中分別解答。
問：是誰說二者是不同的？為什麼諸有（existences）會生起？上句問的是各種外道的四句妄見（four false views）。這裡舉出中間的兩句來概括上下。這些問題將在下面的『離一異俱不俱』中分別解答。下句問的是欲界（desire realm）、色界（form realm）、無色界（formless realm）這三有（three realms of existence）是如何生起的。
問：什麼是無色定（formless concentration）？以及什麼是滅盡定（cessation of feeling and perception）？什麼是想滅（cessation of thought）？又如何從定中覺醒（arise from concentration）？上兩句問的是小乘（Hinayana）外道的四空定（four formless attainments）以及滅盡正受（cessation of feeling and perception）。下兩句問的是滅受想定（cessation of feeling and perception）。既然想和受都已經滅盡，為什麼又能從定中覺醒？如果能從定中覺醒，那麼滅的意義就不成立了。
問：禪定所產生的所作（actions）是如何生起的？神通（supernatural powers）的進退（advancing and retreating）以及持身（maintaining the body）是如何實現的？問的是禪定所持有的神通，能夠自在地去和住。進可以理解為去，持可以理解為住。這些問題將在下面的『三種意成身』中分別解答。
問：如何能見到諸物（objects）？如何能進入諸地（bhūmi）？問的是心外沒有事物，那麼如何知見五法（five dharmas）、三自性（three natures）等，從而悟入諸地，具足諸佛法，最終達到如來（Tathagata）的果位。這些問題將在下面的『五法自性諸識無我差別相』中分別解答。
問：為什麼會有佛子（Buddha's offspring）？誰能破除三有（three realms of existence）？
【English Translation】 English version: Question: Why are Bodhisattvas called Buddha's offspring? And in the true, formless Dharma, why is there a sequence? Since there is a sequence, how can it be called formless? Is 'without shadow' the same as formless? Is it just a difference in translation?
Question: What are the manifestations of a Buddha-field? And how are the non-Buddhist schools subdued? This asks about the manifestations of the Tathagata (如來) in teaching sentient beings in a Buddha-field (剎土), and how to refute various non-Buddhist schools (外道).
Question: Where does liberation (解脫) lead? Who is bound? Who can liberate? This asks about the nature of Dharma (法), which is originally unbound, so who is seeking liberation? Since both bondage and liberation are nonexistent, where can liberation lead? These questions will be answered separately in 'the profound meaning of all dharmas' and 'the aspect of understanding meaning' below.
Question: What is the realm of dhyana (禪)? Why are there three vehicles (三乘)? The first sentence asks what the realm of various dhyanas is. The second sentence asks why, since the Buddha-vehicle (佛乘) is originally one, there are differences in the three vehicles. These questions will be answered separately in 'the four kinds of dhyana' and 'the awakening of the three vehicles and the one vehicle' below.
Question: By what causes and conditions (因緣) are they born? Who creates? Who can create? This asks about dharmas arising from causes and conditions, whose nature is unborn. If their essence is unborn, how can there be a cause that produces and a result that is created? These questions will be answered separately in 'the aspect of causes and conditions of all dharmas' below.
Question: Who says the two are different? Why do all existences (諸有) arise? The first sentence asks about the four false views (四句妄見) of various non-Buddhist schools. Here, the middle two sentences are used to encompass the above and below. These questions will be answered separately in 'apart from one, different, both, and neither' below. The second sentence asks how the three realms of existence (三有) – the desire realm (欲界), the form realm (色界), and the formless realm (無色界) – arise.
Question: What is formless concentration (無色定)? And what is the cessation of feeling and perception (滅盡定)? What is the cessation of thought (想滅)? And how does one awaken from concentration (從定覺)? The first two sentences ask about the four formless attainments (四空定) and the cessation of feeling and perception of the Hinayana (小乘) and non-Buddhist schools. The last two sentences ask about the cessation of feeling and perception. Since thought and feeling have ceased, why can one awaken from concentration? If one can awaken from concentration, then the meaning of cessation is not established.
Question: How do the actions (所作) produced by dhyana arise? How are the advancing and retreating (進退) and maintaining the body (持身) of supernatural powers (神通) realized? This asks about the supernatural powers held by dhyana, which can freely go and stay. Advancing can be understood as going, and maintaining can be understood as staying. These questions will be answered separately in 'the three kinds of mind-made bodies' below.
Question: How can one see all objects (諸物)? How can one enter all the bhūmis (諸地)? This asks that since there are no things outside the mind, how can one know and see the five dharmas (五法), the three natures (三自性), etc., and thus awaken to the bhūmis, possess all the Buddha-dharmas, and finally reach the fruit of the Tathagata (如來). These questions will be answered separately in 'the aspect of the differences between the five dharmas, the three natures, the various consciousnesses, and no-self' below.
Question: Why are there Buddha's offspring (佛子)? Who can destroy the three realms of existence (三有)?
何處身云何生覆住何處 上二句問諸佛子。誰是破三有生死者。下二句問破三有處。及何身破三有。既破三有。復何處生。
云何得神通自在及三昧 問神通三昧以何而得。此徴起修因也。如下諸佛有二種持中別答。
三昧心何相愿佛為我說 上句問三昧心何相。有相非三昧。下一句結請。
云何名藏識云何名意識 此問八識得名所由。下句一本謂云何意及識。如下諸識章別答。
云何起諸見云何退諸見 問諸識生住見相。及滅見相。如下二種生住滅中別答。
云何姓非姓云何唯是心 問既有三乘五姓之異。云何復說唯是心量。如下五種種姓中別答。
何因建立相云何成無我 問建立有相及無我相。如下建立誹謗中別答。
云何無眾生云何隨俗說云何得不起常見及斷見 上二句問真諦無。及俗諦有。下二句徴問二見何得不起。非有立有名常見。非無立無名斷見。
云何佛外道其相不相違何故當來世種種諸異部 上二句問云何邪正得不相違。如下佛說生滅無常。外道亦說生滅無常中別答。下句問未來有十八部之差別。
云何為性空云何剎那滅 上句問一切法雲何性空。如下一切法空無生無二中別答。下句問剎那滅。剎那名念。壞名無常。如下剎那壞相中別答。
【現代漢語翻譯】 現代漢語譯本：身在何處？因何而生？又住在何處？以上兩句是問各位佛子，誰是能夠破除三有（欲有、色有、無色有）生死輪迴的人？以下兩句是問在何處破除三有？又以何種身破除三有？既然破除了三有，又會生於何處？ 如何才能獲得神通自在以及三昧（禪定）？這是詢問以什麼方法才能獲得神通和三昧，是發起修行的因由。具體回答在下文諸佛的兩種受持中。 三昧心的相狀是怎樣的？希望佛能為我解說。上一句是問三昧心的相狀是什麼，因為有相就不是真正的三昧。下一句是總結並請求佛陀解說。 什麼是藏識（ālaya-vijñāna），什麼又是意識（mano-vijñāna）？這是詢問八識（aṣṭa vijñāna）得名的由來。有的版本下句是『什麼是意和識』，具體回答在下文的諸識章節中。 諸見（邪見）是如何生起的？又如何才能退滅諸見？這是詢問諸識生起、住留的見相，以及滅除見相的方法。具體回答在下文的兩種生住滅中。 什麼是姓（種姓），什麼又是非姓（非種姓）？為什麼又說一切唯是心？這是詢問既然有三乘（聲聞乘、緣覺乘、菩薩乘）五姓（聲聞種姓、緣覺種姓、菩薩種姓、不定種姓、無種姓）的差別，為什麼又說一切都只是心的顯現？具體回答在下文的五種種姓中。 以什麼因緣建立諸相？又如何才能成就無我（anātman）？這是詢問建立有相和無我相的因由。具體回答在下文的建立和誹謗中。 為什麼說沒有眾生？又為什麼又要隨順世俗而說有眾生？如何才能不生起常見（śāśvata-dṛṣṭi）和斷見（uccheda-dṛṣṭi）？以上兩句是詢問真諦（paramārtha-satya）是空無，而俗諦（saṃvṛti-satya）是有的道理。以下兩句是徵詢如何才能不生起這兩種錯誤的見解。執著于有，就立名為常見；執著于無，就立名為斷見。 為什麼佛法和外道（tīrthika）的相狀看起來沒有相違背的地方？為什麼未來世會有種種不同的部派？以上兩句是詢問為什麼邪法和正法看起來沒有相違背的地方。具體回答在下文佛說生滅無常，外道也說生滅無常的部分。下一句是詢問未來會有十八部（aṣṭādaśa-nikāyas）差別的原因。 什麼是性空（śūnyatā）？什麼是剎那滅（kṣaṇika-nirodha）？上一句是詢問一切法為什麼是性空的。具體回答在下文一切法空無生無二的部分。下一句是詢問剎那滅的含義。剎那指的是念頭，壞指的是無常。具體回答在下文剎那壞相中。
【English Translation】 English version: Where is the body? From what does it arise? And where does it dwell? The first two sentences ask the Buddha's disciples, who is the one who can break through the cycle of birth and death in the three realms of existence (desire realm, form realm, formless realm)? The following two sentences ask where to break through the three realms, and with what kind of body to break through the three realms? Since the three realms have been broken through, where will one be born? How can one attain supernatural powers (abhijñā) and samādhi (concentration)? This asks by what means one can attain supernatural powers and samādhi, and is the cause for initiating practice. The specific answer is in the following section on the two kinds of upholding by the Buddhas. What is the characteristic of the samādhi mind? I hope the Buddha can explain it for me. The previous sentence asks what the characteristic of the samādhi mind is, because if it has characteristics, it is not true samādhi. The next sentence is a summary and request for the Buddha to explain. What is the ālaya-vijñāna (store consciousness), and what is the mano-vijñāna (mind consciousness)? This asks about the origin of the names of the eight consciousnesses (aṣṭa vijñāna). In some versions, the following sentence is 'What are the mind and consciousness?' The specific answer is in the following chapter on the consciousnesses. How do the views (wrong views) arise? And how can one extinguish the views? This asks about the arising, dwelling, and characteristics of the views of the consciousnesses, and the method for extinguishing the views. The specific answer is in the following section on the two kinds of arising, dwelling, and extinction. What is gotra (lineage), and what is non-gotra (non-lineage)? Why is it also said that everything is only mind? This asks that since there are differences in the three vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna) and the five lineages (śrāvaka lineage, pratyekabuddha lineage, bodhisattva lineage, indeterminate lineage, no lineage), why is it also said that everything is only a manifestation of the mind? The specific answer is in the following section on the five kinds of lineages. By what causes are the characteristics established? And how can one achieve anātman (no-self)? This asks about the causes for establishing characteristics and the characteristic of no-self. The specific answer is in the following section on establishment and defamation. Why is it said that there are no sentient beings? And why must one speak of sentient beings in accordance with worldly conventions? How can one avoid arising the śāśvata-dṛṣṭi (eternalism) and the uccheda-dṛṣṭi (annihilationism)? The above two sentences ask about the principle that paramārtha-satya (ultimate truth) is emptiness, while saṃvṛti-satya (conventional truth) exists. The following two sentences inquire how to avoid arising these two kinds of wrong views. Attachment to existence establishes the name of eternalism; attachment to non-existence establishes the name of annihilationism. Why do the characteristics of Buddhism and tīrthika (non-Buddhist) appear to be not contradictory? Why will there be various different schools in the future? The above two sentences ask why heterodox and orthodox teachings appear to be not contradictory. The specific answer is in the following section where the Buddha speaks of arising, extinction, and impermanence, and the non-Buddhists also speak of arising, extinction, and impermanence. The next sentence asks about the reason for the differences in the eighteen schools (aṣṭādaśa-nikāyas) in the future. What is śūnyatā (emptiness)? What is kṣaṇika-nirodha (momentary cessation)? The previous sentence asks why all dharmas are empty in nature. The specific answer is in the following section on all dharmas being empty, unarisen, and non-dual. The next sentence asks about the meaning of momentary cessation. A moment refers to a thought, and cessation refers to impermanence. The specific answer is in the following section on the characteristic of momentary cessation.
胎藏云何起云何世不動 上句問依如來藏而有生死。言胎藏者。與生死胎作藏也。如下為我說陰界入生滅中別答。下句問世間諸法體性生滅。何故不動。
云何諸世間如幻亦如夢干城及陽焰乃至水中月 問何故說此五喻。為顯諸法本離生滅。興此喻也。如下沙門婆羅門觀一切法無自性中別答。
云何菩提分覺分從何起 問三十七菩提分法並起處。
云何國土亂何故見諸有 上句問名相妄想法中。云何有國土亂。下句問諸法既無體。云何眾生而見諸有。
云何知世法雲何離文字 上句問眾生云何覺知世法。如下二種覺智中別答。下句問云何諸法性離文字。如下宗趣相中別答。
云何如空花不生亦不滅 問何故說世間如空花不生滅。如下意成法身非生滅中別答。
真如有幾種諸度心有幾 上句問真如有幾種。如下七種第一義中別答。下句問諸度心有幾。如下六波羅密中別答。
云何如虛空云何離分別 上句問誰知諸法如虛空。下句問云何離於妄想分別。如下今當說自性分別相已下別答。
云何地次第云何得無影 問諸地次第何得無相。次第當有階降之殊。如下一切菩薩入滅定次第相續相中別答。
何者二無我云何所知凈 如下善觀二無我。及凈自心現流
【現代漢語翻譯】 現代漢語譯本： 『胎藏云何起云何世不動』，上句問的是依如來藏（Tathagatagarbha，如來所具有的清凈佛性）而有的生死是怎麼回事。說『胎藏』，是與生死之胎作藏的意思。下文我會在陰界入生滅中分別回答。下句問世間諸法體性生滅，為什麼不動。 『云何諸世間如幻亦如夢干城及陽焰乃至水中月』，問的是為什麼說這五種譬喻。爲了顯示諸法本來就遠離生滅，才用這些譬喻。下文沙門（Sramana，出家修道者）和婆羅門（Brahmana，古印度教祭司）會從觀察一切法無自性的角度分別回答。 『云何菩提分覺分從何起』，問的是三十七菩提分法（Bodhipaksika-dharmas，通往覺悟的三十七種修行方法）從哪裡生起。 『云何國土亂何故見諸有』，上句問的是在名相妄想法中，為什麼會有國土亂象。下句問的是諸法既然沒有實體，為什麼眾生還會看到諸有（bhava，存在）。 『云何知世法雲何離文字』，上句問的是眾生如何覺知世法。下文會在兩種覺智中分別回答。下句問的是諸法的本性如何脫離文字。下文會在宗趣相中分別回答。 『云何如空花不生亦不滅』，問的是為什麼說世間如空花，不生也不滅。下文會在意成法身（Manomayakaya，由意念形成的身體）並非生滅中分別回答。 『真如有幾種諸度心有幾』，上句問的是真如（Tathata，事物的真實本性）有幾種。下文會在七種第一義中分別回答。下句問的是諸度心（paramita-citta，達到彼岸的心）有幾種。下文會在六波羅密（paramita，到達彼岸的方法）中分別回答。 『云何如虛空云何離分別』，上句問的是誰能知曉諸法如虛空。下句問的是如何脫離妄想分別。下文會從『今當說自性分別相』以下分別回答。 『云何地次第云何得無影』，問的是諸地（bhumi，菩薩修行的階段）的次第如何才能達到無相。次第應該有階梯升降的區別。下文會在一切菩薩入滅定次第相續相中分別回答。 『何者二無我云何所知凈』，下文會善於觀察二無我（dvatman，人無我和法無我），以及清凈自心顯現的流轉。
【English Translation】 English version: 『How does the Womb Treasury arise, and why is the world unmoving?』 The first line asks about the cycle of birth and death that arises from the Tathagatagarbha (the pure Buddha-nature inherent in all beings). The term 『Womb Treasury』 refers to the womb that serves as a repository for birth and death. I will answer this in detail later in the section on the arising and ceasing of the aggregates, realms, and sense bases. The second line asks why the nature of all phenomena in the world, with their arising and ceasing, is unmoving. 『Why are all worldly things like illusions, like dreams, like cities in the sky, like mirages, and even like the moon in water?』 This asks why these five metaphors are used. It is to show that all phenomena are fundamentally free from arising and ceasing. Later, Sramanas (wandering ascetics) and Brahmanas (priests in ancient India) will answer this from the perspective of observing that all phenomena have no inherent existence. 『How do the factors of enlightenment and the divisions of awakening arise, and from where?』 This asks from where the thirty-seven Bodhipaksika-dharmas (thirty-seven factors conducive to enlightenment) arise. 『Why is there chaos in the land, and why do beings see existences?』 The first line asks why there is chaos in the land within the realm of conceptual constructs and false ideas. The second line asks why, if all phenomena have no substance, sentient beings still perceive existences (bhava). 『How does one know worldly phenomena, and how does one transcend language?』 The first line asks how sentient beings come to know worldly phenomena. This will be answered in detail later in the section on the two kinds of wisdom. The second line asks how the nature of all phenomena transcends language. This will be answered in detail later in the section on the characteristics of the doctrine and its purpose. 『Why is it like a flower in the sky, neither arising nor ceasing?』 This asks why the world is said to be like a flower in the sky, neither arising nor ceasing. This will be answered in detail later in the section on the Mind-Made Body (Manomayakaya) not being subject to arising and ceasing. 『How many kinds of Suchness are there, and how many kinds of minds of transcendence are there?』 The first line asks how many kinds of Suchness (Tathata) there are. This will be answered in detail later in the section on the seven kinds of ultimate meanings. The second line asks how many kinds of minds of transcendence (paramita-citta) there are. This will be answered in detail later in the section on the six Paramitas (perfections). 『Why is it like space, and how does one transcend discrimination?』 The first line asks who knows that all phenomena are like space. The second line asks how one transcends deluded thoughts and discrimination. This will be answered in detail later, starting with 『Now I will explain the characteristics of self-nature and discrimination.』 『How is there a sequence of stages, and how does one attain no-image?』 This asks how the sequence of stages (bhumi) can attain no-image. There should be a distinction between ascending and descending stages. This will be answered in detail later in the section on the sequential continuity of all Bodhisattvas entering cessation. 『What are the two kinds of non-self, and how is the knowable purified?』 Later, there will be a detailed explanation of the two kinds of non-self (dvatman, absence of self in persons and absence of self in phenomena), and the flow of the purified mind.
中。別答此二問。
聖智有幾種戒眾生亦然 上句問智差別。令舍劣修勝。如下智識中別答。下句問眾生性慾非一。如來制戒有幾種。
摩尼等諸寶斯並云何出誰起于語言眾生及諸物 上二句問寶生所因。下二句問誰起于語言。有情及資具。如下四種言說分別相中別答。
明處與伎術誰之所顯示 問五明法及世間伎能誰之所作。五明論者。一名內論。一切佛法是也。二名外論。有四種。謂因論。聲論。醫方論。工巧論。此五各能生智。故云明處。
伽他有幾種長行句亦然 伽他此云諷誦。長即長篇。句或四言五言。
道理幾不同解釋幾差別 問理趣解釋幾差別。大般若經理趣分。說諸法皆空。無生無滅。無自性性。離一切相。不可願求。然第一義湛然常住。解深密經應機解釋。通說有六。一真義理趣。謂二障凈智所行真實。二證得理趣。謂于真義得如實知。三教導理趣。謂自證已開示眾生。此三為本。后三解釋。四離二邊理趣。謂有問言。云何名為真義理趣。應答彼言。非有非無。非常非斷。五不思議理趣。謂有問言。云何證得。應答彼言。謂不思議。若於諸法遠離戲論。爾時證得真勝義性。故知言說皆非真實。六隨眾生所樂理趣。謂有問言。云何教導。應答彼言。隨諸眾生意樂各異
【現代漢語翻譯】 現代漢語譯本： 中。不要回答這兩個問題。
聖智有幾種，眾生也是這樣嗎？上一句問的是智慧的差別，爲了讓人捨棄低劣的，修習殊勝的。如同下文在智識中分別回答。下一句問的是眾生並非只有一種。如來制定的戒律有幾種？
摩尼（如意寶珠）等各種寶物，這些都是如何產生的？是誰創造了語言、眾生以及萬物？上面兩句問的是寶物產生的根源。下面兩句問的是誰創造了語言、有情眾生以及生活所需的物品。如同下文在四種言說分別相中分別回答。
明處（五明）與伎術（技藝），是誰顯示出來的？問的是五明法和世間的技能是誰創造的。五明論，第一種叫內論，指一切佛法。第二種叫外論，有四種，分別是因明（邏輯學）、聲明（語言學）、醫方明（醫學）、工巧明（工藝學）。這五種都能產生智慧，所以叫做明處。
伽他（偈頌）有幾種，長行（散文）的句子也是這樣嗎？伽他這裡指的是諷誦。長指的是長篇文章。句指的是四言句或五言句。
道理有幾種不同，解釋有幾種差別？問的是理趣和解釋有幾種差別。《大般若經》理趣分，說諸法皆空，無生無滅，無自性，遠離一切相，不可願求。然而第一義是湛然常住的。《解深密經》根據不同情況進行解釋，總共有六種。一是真義理趣，指的是二障（煩惱障和所知障）清凈后，智慧所行的真實。二是證得理趣，指的是對於真義得到如實的瞭解。三是教導理趣，指的是自己證悟后，開示眾生。這三種是根本。后三種是解釋。四是離二邊理趣，指的是有人問，什麼叫做真義理趣？應該回答說，非有非無，非常非斷。五是不思議理趣，指的是有人問，如何證得？應該回答說，是不思議。如果對於諸法遠離戲論，那時就能證得真勝義性。所以知道言說都不是真實的。六是隨眾生所樂理趣，指的是有人問，如何教導？應該回答說，隨著眾生的意樂各不相同。
【English Translation】 English version: Do not answer these two questions.
How many kinds of noble wisdom are there, and is it the same for sentient beings? The first sentence asks about the differences in wisdom, to encourage abandoning the inferior and cultivating the superior. This will be answered separately in the section on knowledge below. The second sentence asks whether there is only one kind of sentient being. How many kinds of precepts did the Tathagata establish?
Mani (wish-fulfilling jewel) and other treasures, how do they all arise? Who created language, sentient beings, and all things? The first two sentences ask about the origin of treasures. The last two sentences ask who created language, sentient beings, and the necessities of life. This will be answered separately in the section on the four kinds of speech.
Who revealed the 'Mingchu' (Five Vidyas) and 'Jishu' (skills)? This asks who created the Five Vidyas and worldly skills. The Five Vidyas are: first, Inner Knowledge, which is all of the Buddha's teachings; second, Outer Knowledge, which has four branches: Hetu-vidya (logic), Sabda-vidya (grammar), Cikitsa-vidya (medicine), and Silpa-karma-vidya (crafts). These five each generate wisdom, hence they are called 'Mingchu'.
How many kinds of 'Gatha' (verses) are there, and is it the same for 'Dirgha' (prose) sentences? 'Gatha' here refers to chanting. 'Dirgha' refers to long passages. 'Sentences' refers to four-character or five-character sentences.
How many different kinds of 'Hetu' (reasons) are there, and how many differences in 'Vyakhya' (explanations)? This asks how many differences there are in reasons and explanations. The 'Hetu' section of the 'Mahaprajnaparamita Sutra' says that all dharmas are empty, without birth or death, without self-nature, separate from all characteristics, and cannot be desired. However, the First Principle is serene and eternally abiding. The 'Samdhinirmocana Sutra' explains according to different situations, with a total of six types. First is the 'Tattva-artha-hetu' (reason of true meaning), which refers to the truth practiced by wisdom after the two obscurations (klesavarana and jneyavarana) are purified. Second is the 'Adhigama-artha-hetu' (reason of attainment), which refers to obtaining a true understanding of the true meaning. Third is the 'Upadesa-artha-hetu' (reason of instruction), which refers to enlightening sentient beings after one's own realization. These three are fundamental. The last three are explanations. Fourth is the 'Dvaya-anta-vivarjita-artha-hetu' (reason of avoiding the two extremes), which refers to someone asking, 'What is called the reason of true meaning?' The answer should be, 'Neither existent nor non-existent, neither permanent nor impermanent.' Fifth is the 'Acintya-artha-hetu' (reason of the inconceivable), which refers to someone asking, 'How is it attained?' The answer should be, 'It is inconceivable. If one is far from conceptual elaborations regarding all dharmas, then one can attain the true ultimate nature.' Therefore, know that all speech is not real. Sixth is the 'Yatharuci-artha-hetu' (reason according to the inclinations of sentient beings), which refers to someone asking, 'How should one instruct?' The answer should be, 'According to the different inclinations of sentient beings.'
。順彼所欲。方便開示。
飲食共誰作愛慾云何起 問飲食愛慾云何生。凈名曰。從癡有愛。則我病生。
云何轉輪王及以諸小王云何王守護 問大小諸王及守國法。
天眾幾種別地日月星宿斯等並是何 問諸天大地及日月星宿。如大集樓炭等經一一廣明。
解脫有幾種修行師復幾 問解脫是無學人。修行即是有學人。各有幾種。如下須陀洹差別相中別答。
云何阿阇䔧弟子幾差別 阇䔧此云教師。門師設教及弟子稟教。
如來有幾種本生事亦然 問如來及本生因緣各有幾種。
眾魔及異學如是各有幾 魔羅此云能害。凡障善品。能害慧命。皆名為魔。總有四種。謂煩惱魔。死魔。陰魔。天魔。此問諸魔及異學者。欲修行人識生死諸見根本也。
自性幾種異心有幾差別 如下當善知三自性相別答自性。四因緣眼識轉已下別答此心。
云何唯假設愿佛為開演 問云何諸法是妄想假施設量。下如佛所說。若知境界但是假名。都不可得中別答。
云何為風雲念智何因起 上句一本作云何空風雲。下句問四正念智何因而有。亦云世俗念智。
藤樹等行列此並誰能作 問蔓草林木無情之物皆誰作也。
注大乘入楞伽經卷第一 大正藏第 39 冊
【現代漢語翻譯】 現代漢語譯本：順應他們的意願，用方便法門開導曉示。
飲食與誰相關？愛慾如何產生？問：飲食的愛慾是如何產生的？凈名回答說：『從愚癡產生愛，因此我的病就產生了。』
轉輪王以及各位小王是怎樣的？國王如何守護國家？問：大大小小的國王以及守護國家法律的情況。
天眾有多少種類？大地、日月、星宿這些又是什麼？問：諸天、大地以及日月星宿。詳細內容如《大集經》、《樓炭經》等經文所廣為闡明。
解脫有多少種？修行者又有多少種？問：解脫是指無學之人，修行指的是有學之人。各有幾種？在下面的須陀洹（Srotapanna，入流者）差別相中會分別回答。
阿阇梨（Acharya，導師）是怎樣的？弟子有多少差別？阿阇梨，這裡的意思是教師。門師設立教義，弟子接受教義。
如來有多少種？本生事蹟也是這樣嗎？問：如來以及本生因緣各有幾種？
眾魔以及異教學說，各自有多少種？魔羅（Mara），這裡的意思是能損害。凡是障礙善良品行，能損害慧命的，都稱為魔。總共有四種，即煩惱魔、死魔、陰魔、天魔。這裡問的是各種魔以及異學者，爲了讓修行人認識生死諸見的根本。
自性有多少種？心有多少差別？下面的內容會詳細說明三自性相，分別回答自性。四因緣眼識轉之後，會分別回答此心。
如何只是假設？愿佛陀為我們開示。問：為什麼諸法是妄想假施設量？下面如佛所說，如果知道境界只是假名，都不可得，會分別回答。
風雲和念智是如何產生的？上句一本作『云何空風雲』。下句問四正念智（Four Right Mindfulness）因何而有？也叫世俗念智。
藤樹等行列，這些是誰創造的？問：蔓草林木這些無情之物都是誰創造的？
《注大乘入楞伽經》卷第一 《大正藏》第39冊
【English Translation】 English version: Accord with their desires and expediently enlighten and instruct them.
With whom is food and drink shared? How does desire arise? Question: How does the craving for food and drink arise? Vimalakirti replied: 'From ignorance arises craving, and thus my illness arises.'
What are the Chakravartin kings and the lesser kings like? How do kings protect their countries? Question: The situations of the great and small kings and the protection of the laws of the country.
How many kinds of heavenly beings are there? What are the earth, sun, moon, and stars? Question: The heavens, the earth, and the sun, moon, and stars. As extensively explained in scriptures such as the Mahasamghata Sutra and the Angulimala Sutra.
How many kinds of liberation are there? How many kinds of practitioners are there? Question: Liberation refers to those who are beyond learning (non-learners), and practice refers to those who are still learning (learners). How many kinds are there of each? The differences will be answered separately in the following section on the characteristics of Srotapannas (stream-enterers).
What is an Acharya (teacher) like? How many differences are there among disciples? Acharya here means teacher. The teacher establishes the teachings, and the disciples receive the teachings.
How many kinds of Tathagatas are there? Is it the same with Jataka (birth stories)? Question: How many kinds are there of Tathagatas and Jataka stories?
How many kinds of Maras (demons) and heretical teachings are there? Mara here means 'that which can harm'. Anything that obstructs good qualities and harms the life of wisdom is called a Mara. There are four kinds in total: the Mara of afflictions, the Mara of death, the Mara of the aggregates, and the Mara of the devas. This asks about the various Maras and heretics, so that practitioners can recognize the root of the views of birth, death, and all views.
How many kinds of self-nature are there? How many differences are there in the mind? The following will explain the three self-natures in detail, answering separately about self-nature. After the transformation of the four causes and conditions of eye consciousness, this mind will be answered separately.
How is it merely a hypothesis? May the Buddha explain it for us. Question: Why are all dharmas merely imagined and falsely established measures? As the Buddha said below, if one knows that realms are merely false names and cannot be obtained, it will be answered separately.
How do wind and clouds arise, and what causes mindfulness and wisdom to arise? The first sentence is also written as 'How are empty wind and clouds?' The second sentence asks what causes the Four Right Mindfulness to arise? Also called mundane mindfulness and wisdom.
Rows of rattan trees and the like, who creates these? Question: Who creates inanimate objects such as vines, trees, and forests?
Commentary on the Lankavatara Sutra, Volume 1 Taisho Tripitaka, Volume 39
No. 1791 注大乘入楞伽經
注大乘入楞伽經卷第二
云何象馬獸因何而捕取云何卑陋人愿佛為我說 問象馬等獸。因何捕取遞相殺戮。及問卑陋賤人。何業所致。
云何六時攝云何一闡提女男及不男此並云何生 上句問外道有六節為師。又云西域兩月為時。年分六節。次句問一闡提。如下一闡提中別答。次句問黃門男女。如正法念經所明。
云何修行進云何修行退 問學者修行云何而有進退之異。
瑜珈師有幾令人住其中 瑜珈此云相應。謂與一切乘境行果等相應也。如瑜珈師地論五分十七地中所明。
眾生生諸趣何形何色相富饒大自在此復何因得 問眾生諸趣形相富饒自在之因。
云何釋迦種云何甘蔗種 問如來世俗種姓事在他經。略如釋迦譜方誌等所明。
仙人長苦行是誰之教授 問仙人修苦行。謂得長生。彼師以何法。教授弟子。
何因佛世尊一切剎中現異名諸色類佛子眾圍繞 問佛于處處應物現形。凡聖圍繞。何因如是。
何因不食肉何因令斷肉食肉諸眾生以何因故食 問食肉制斷食肉因緣。如下斷食肉中別答。
何故諸國土猶如日月形(至)箜篌細腰鼓 問世界形相差別不同者。明唯心所造故也。華嚴經云。種子差別故
【現代漢語翻譯】 現代漢語譯本 注大乘入楞伽經卷第二
云何象馬獸因何而捕取云何卑陋人愿佛為我說 問：為什麼人們要捕捉象、馬等動物？為什麼會有卑賤貧陋之人？希望佛能為我解說。
云何六時攝云何一闡提女男及不男此並云何生 問：什麼是外道所說的六時？什麼是一闡提？女人、男人以及非男非女之人是如何產生的？
云何修行進云何修行退 問：修行者在修行上，如何會有進步和退步的差異？
瑜珈師有幾令人住其中 問：瑜珈師有多少種，能讓人安住其中？（瑜珈，意為相應，指與一切乘的境界、修行、果位相相應。詳見《瑜珈師地論》五分十七地中的說明。）
眾生生諸趣何形何色相富饒大自在此復何因得 問：眾生在各道輪迴，其形貌、色相，以及富饒和自在，都是什麼原因造成的？
云何釋迦種云何甘蔗種 問：釋迦種和甘蔗種的由來是什麼？（如來世俗種姓之事，詳見其他經典，略見《釋迦譜》、《方誌》等。）
仙人長苦行是誰之教授 問：仙人所修的長久苦行，是誰傳授的？他們用什麼方法教授弟子？
何因佛世尊一切剎中現異名諸色類佛子眾圍繞 問：為什麼佛能在一切剎土中顯現不同的名號和形色，並被佛子大眾圍繞？
何因不食肉何因令斷肉食肉諸眾生以何因故食 問：為什麼有的不吃肉，為什麼有的要斷肉？吃肉的眾生又是因為什麼原因而吃肉？
何故諸國土猶如日月形(至)箜篌細腰鼓 問：為什麼各國土的形狀差別不同，有的像日月，有的像箜篌細腰鼓？（這表明一切唯心所造。《華嚴經》云：種子差別故。）
【English Translation】 English version No. 1791 Commentary on the Laṅkāvatāra Sūtra
Commentary on the Laṅkāvatāra Sūtra, Volume 2
'Why are elephants and horses and beasts captured? Why are lowly people as they are? I wish the Buddha would explain this to me.' Question: Why are elephants, horses, and other beasts captured and made to kill each other? And what karma leads to people being base and lowly?
'How are the six times defined? What is an icchantika? How are women, men, and those who are not men born?' The first line asks about the six seasons taught by non-Buddhists. It is also said that in the Western Regions, two months make a season, and the year is divided into six seasons. The next line asks about icchantikas (those who have cut off their roots of good). The answer regarding icchantikas is given separately below. The next line asks about eunuchs, both male and female, as explained in the Saddharma-smṛtyupasthāna Sūtra.
'How does practice advance? How does practice decline?' Question: How do practitioners differ in their progress and decline in practice?
'How many types of yogācāryas are there that allow one to abide in them?' Yoga means 'correspondence,' referring to correspondence with all vehicles' realms, practices, and fruits. As explained in the Yogācārabhūmi-śāstra, in the seventeen grounds of the five sections.
'What forms and appearances do beings have when born in various destinies? What causes wealth, abundance, and great freedom?' Question: What are the causes of beings' forms, appearances, wealth, abundance, and freedom in various destinies?
'What is the Śākya lineage? What is the Ikṣvāku lineage?' Question: What are the worldly lineages of the Tathāgata? Details can be found in other scriptures, such as the Śākya Genealogy and local chronicles.
'Who is the teacher of the long ascetic practices of the ṛṣis?' Question: Who teaches the long ascetic practices of the ṛṣis, which are said to lead to longevity? What methods do they use to instruct their disciples?
'Why does the Buddha, the World-Honored One, appear in all Buddha-fields with different names and forms, surrounded by assemblies of Buddha-children?' Question: Why does the Buddha manifest in various forms in different places, surrounded by both ordinary and noble beings?
'Why is meat not eaten? Why is the eating of meat prohibited? Why do meat-eating beings eat meat?' Question: What are the reasons for not eating meat and for prohibiting the eating of meat? The reasons are explained separately below in the section on abstaining from meat.
'Why are some lands shaped like the sun and moon (to) like lutes and slender-waisted drums?' Question: Why do the shapes of different lands vary, some like the sun and moon, others like lutes and slender-waisted drums? (This shows that everything is created by the mind. The Avataṃsaka Sūtra says: 'Because of the differences in seeds.')
。果實生不同。行業若干故。佛剎種種異。具如世界成就品所明。因陀羅者。即帝釋別名也。
云何變化佛云何為報佛真如智慧佛愿皆為我說 問佛名義也。隨機赴感應化佛。酬其往因名報佛。體性無二真如佛。本覺顯照智慧佛。
云何于欲界不成等正覺(至)誰當持正法 問盧舍那佛。成菩提界。及問涅槃后誰持正法。略如摩訶摩耶等經。及付法藏傳所明。
世尊住久如正法幾時住 問如來住世久近及正法住時分長短。
悉檀有幾種諸見覆有幾 上句問悉檀。此云義宗。下句問世諦諸見。又天臺宗有四悉檀。一世界。二對治。三為人。四第一義。故云若失四悉檀意。自行化他皆名著法。若得四悉檀意。自他俱無著。
何故立毗尼及以諸比丘 毗尼是戒。比丘於此戒中。分分得解脫也。
云何得世通云何得出世 問世間五通。及出世六通。云何而得。言六通者。謂天眼。天耳。他心。宿命。神足。漏盡也。此六該三乘人。但深淺明昧有異。世間通無漏盡。雖分得前五。亦唯有漏攝。
復以何因故心住七地中 問七地心量地。謂功用位極也。意該前後。
僧伽有幾種云何成破僧 問僧有幾種。意明真偽。及問破壞僧令不和合。獲大罪報。又或說二種僧。羯磨僧。法輪
【現代漢語翻譯】 現代漢語譯本：果實的產生各不相同，從業的種類也有許多，佛的剎土因此呈現出種種差異。這些都詳細地在《世界成就品》中說明。因陀羅（Indra）是帝釋（Śakra）的另一個名字。
云何是變化佛？云何是報佛？真如智慧佛又是怎樣的？愿您都能為我解說。——這是詢問佛的名義。隨機應化，感應眾生的佛是應化佛。酬報往昔因緣的佛是報佛。體性無二的佛是真如佛。本覺顯照的佛是智慧佛。
云何在欲界不能成就等正覺？（一直到）誰來秉持正法？——這是詢問盧舍那佛（Locana Buddha）成就菩提之界，以及涅槃之後由誰來秉持正法。這些內容略見於《摩訶摩耶經》等經典，以及《付法藏傳》中所述。
世尊住世多久？正法又能住世多久？——這是詢問如來（Tathāgata）住世的時間長短，以及正法住世的時限。
悉檀（Siddhānta）有幾種？諸見又有多少？——上句詢問悉檀，這裡指的是義宗。下句詢問世俗諦的各種見解。另外，天臺宗有四種悉檀：一是世界悉檀，二是對治悉檀，三是為人悉檀，四是第一義悉檀。所以說，如果失去了四悉檀的意義，那麼自行化他都會執著於法。如果得到了四悉檀的意義，那麼自他都不會有所執著。
為何要設立毗尼（Vinaya）以及諸比丘（Bhiksu）？——毗尼是戒律，比丘在此戒律中，能夠分分得到解脫。
云何才能獲得世間神通？又云何才能獲得出世間神通？——這是詢問世間的五種神通，以及出世間的六種神通，要如何才能獲得。所說的六神通，指的是天眼通、天耳通、他心通、宿命通、神足通、漏盡通。這六通涵蓋了三乘人，只是在深淺明昧上有所差異。世間神通沒有漏盡通，即使分得了前面的五種神通，也仍然屬於有漏的範疇。
又因為什麼原因，心會安住在七地中？——這是詢問七地的心量之地，指的是功用位達到極致。意涵包括前後。
僧伽（Sangha）有幾種？如何構成破僧（Sanghabheda）？——這是詢問僧伽有幾種，意在說明真偽。以及詢問破壞僧團，使之不和合，會獲得極大的罪報。又或者說有兩種僧：羯磨僧（Karma-sangha）、法輪僧。
【English Translation】 English version: The production of fruits differs, and there are many kinds of industries, so the Buddha-lands appear in various ways. These are all explained in detail in the 'Chapter on the Accomplishment of the World'. Indra is another name for Śakra (Lord of the Devas).
What is a Transformation Buddha? What is a Reward Buddha? And what is a True Thusness Wisdom Buddha? I wish you would explain them all for me. - This is asking about the meaning of the Buddhas. The Buddha who transforms and responds to beings according to circumstances is the Transformation Buddha. The Buddha who repays past causes and conditions is the Reward Buddha. The Buddha whose essence is non-dual is the True Thusness Buddha. The Buddha whose original enlightenment shines forth is the Wisdom Buddha.
Why is it that one does not attain complete perfect enlightenment in the desire realm? (Up to) Who will uphold the Dharma? - This is asking about Locana Buddha attaining the realm of Bodhi, and who will uphold the Dharma after Nirvana. These contents are briefly mentioned in the 'Mahāmāyā Sutra' and the 'Transmission of the Dharma Treasury'.
How long does the World-Honored One abide, and how long will the True Dharma abide? - This is asking about the length of time the Tathāgata abides in the world, and the duration of the True Dharma's existence.
How many kinds of Siddhāntas (Siddhānta) are there? And how many kinds of views are there? - The first sentence asks about Siddhānta, which here refers to the doctrine of meaning. The second sentence asks about the various views of mundane truth. In addition, the Tiantai school has four Siddhāntas: the Siddhānta of the world, the Siddhānta of counteraction, the Siddhānta for the sake of others, and the Siddhānta of the highest meaning. Therefore, it is said that if one loses the meaning of the four Siddhāntas, both self-cultivation and the transformation of others will be attached to the Dharma. If one obtains the meaning of the four Siddhāntas, neither oneself nor others will be attached.
Why are the Vinaya (Vinaya) and the Bhikshus (Bhiksu) established? - The Vinaya is the precepts, and the Bhikshus, within these precepts, can attain liberation part by part.
How does one attain mundane supernormal powers, and how does one attain supramundane supernormal powers? - This is asking how to attain the five mundane supernormal powers and the six supramundane supernormal powers. The six supernormal powers refer to the divine eye, the divine ear, knowing others' minds, knowing past lives, divine feet, and the extinction of outflows. These six encompass the people of the three vehicles, but there are differences in depth and clarity. Mundane supernormal powers do not have the extinction of outflows, and even if one obtains the first five, they are still within the realm of outflows.
And for what reason does the mind abide in the seventh ground? - This is asking about the measure of the mind in the seventh ground, which refers to the ultimate stage of effort. The meaning includes both before and after.
How many kinds of Sangha (Sangha) are there? And how is Sanghabheda (Sanghabheda) constituted? - This is asking how many kinds of Sangha there are, with the intention of clarifying the true and the false. And asking about destroying the Sangha, causing disharmony, which incurs great karmic retribution. Or it may be said that there are two kinds of Sangha: Karma-sangha and Dharma-wheel Sangha.
僧。或說三種僧。和合僧。假名僧。真實僧。或說四種僧。有羞僧。無羞僧。啞羊僧。真實僧也。破壞僧義。如雜心所說。
云何為眾生廣說醫方論 問世出世間醫方論也。各有多方。故云廣說。
何故大牟尼唱說如是言迦葉拘留孫拘那含是我 余經有此言。故大慧問之。謂化跡有殊。德體無異。如下四等中別答。
何故說斷常及與我無我何不常說實一切唯是心 問如來何不常為眾生說真實法。而復為眾生說斷說常。說我無我。妄想心量法何為也。如下未來世有諸邪智已下別答。
云何男女林訶梨庵摩羅 問世間果實何故不同也。訶梨者呵梨勒果。庵摩羅者阿摩勒果。
雞羅娑輪圍及以金剛山(至)愿佛為我說 輪圍亦云鐵圍。乾闥婆者諸天樂神也。后二句總結請也。
爾時世尊聞其所請(至)當次第說即說頌言 聞大慧能問如是微妙心法。故贊善哉。誡令審諦。無以生滅心行聽實相法也。自後凡三十九偈。皆如來為說。
若生若不生涅槃及空相流轉無自性 言大慧上正問有為生法無為不生法。涅槃虛空剎那流轉法。皆是妄想所現。各無自性。
波羅蜜佛子聲聞辟支佛外道無色行 言上所問。正是人及人所行法也。佛子聲聞緣覺外道是人。諸波羅蜜是三乘人所行法
【現代漢語翻譯】 現代漢語譯本 僧：或者說有三種僧，即和合僧（僧團的和諧統一），假名僧（名義上的僧侶），真實僧（真正的僧侶）。或者說有四種僧，即有羞僧（有羞恥心的僧侶），無羞僧（無羞恥心的僧侶），啞羊僧（默默無言的僧侶），真實僧（真正的僧侶）。關於破壞僧團和諧的意義，如《雜心論》中所說。
如何為眾生廣泛地宣說醫方論？問的是關於世間和出世間的醫療方法。因為各有多種方法，所以說是『廣說』。
為什麼大牟尼（釋迦牟尼佛的尊稱）會說『迦葉（Kasyapa，古佛名）、拘留孫（Krakucchanda，古佛名）、拘那含（Kanakamuni，古佛名）是我』這樣的話？其他經典中有這樣的說法，所以大慧（Mahamati，菩薩名）提問。意思是化現的示跡不同，但其功德和本體沒有差別。在下面的四種譬喻中會分別解答。
為什麼說斷滅、常恒以及有我、無我？為什麼不經常說真實的一切都只是心？問的是如來（Tathagata，佛的稱號）為什麼不經常為眾生說真實法，反而為眾生說斷滅、常恒，說有我、無我這些妄想心所量度的法？在下面的『未來世有諸邪智』之後會分別解答。
什麼是男女林、訶梨（Haritaki，訶梨勒果），庵摩羅（Amalaka，阿摩勒果）？問的是世間的果實為什麼不同。訶梨指的是訶梨勒果，庵摩羅指的是阿摩勒果。
雞羅娑（Kailasa，山名）、輪圍（Cakravada，鐵圍山）以及金剛山（Vajra Mountain）……愿佛為我解說。輪圍也叫鐵圍山。乾闥婆（Gandharva）是諸天的樂神。最後兩句是總結性的請求。
這時，世尊（Bhagavan，佛的稱號）聽了他的請求……應當依次解說，於是說了偈頌：聽到大慧能夠提問如此微妙的心法，所以讚歎『善哉』。告誡他要仔細諦聽，不要用生滅的心行來聽聞實相法。從這之後總共有三十九個偈頌，都是如來為他宣說的。
若生、若不生，涅槃以及空相，流轉無自性。說的是大慧所提出的問題，包括有為的生法、無為的不生法、涅槃、虛空、剎那流轉法，這些都是妄想所顯現的，各自沒有自性。
波羅蜜（Paramita，到彼岸）、佛子（Buddha's child，菩薩）、聲聞（Sravaka，阿羅漢）、辟支佛（Pratyekabuddha，緣覺）、外道（Tirthika，佛教以外的修行者）、無色行（Formless realm practice）。說的是上面所問的，正是人和人所修行的法。佛子、聲聞、緣覺、外道是人，諸波羅蜜是三乘人所修行的法。
【English Translation】 English version Monks: It is said there are three types of monks: the Sangha of Harmony (the harmonious unity of the monastic community), the Nominal Sangha (monks in name only), and the Real Sangha (genuine monks). Or it is said there are four types of monks: the Shameful Monks (monks with a sense of shame), the Shameless Monks (monks without a sense of shame), the Silent Sheep Monks (monks who are silent and uncommunicative), and the Real Monks (genuine monks). The meaning of disrupting the harmony of the Sangha is as explained in the Samuccaya-hrdaya-sutra.
How can one extensively expound the medical treatises for sentient beings? This asks about worldly and other-worldly medical methods. Because there are various methods, it is called 'extensive exposition'.
Why did the Great Sage (a respectful title for Shakyamuni Buddha) say, 'Kasyapa (ancient Buddha), Krakucchanda (ancient Buddha), and Kanakamuni (ancient Buddha) are me'? Other sutras contain this statement, so Mahamati (name of a Bodhisattva) asks. It means that the manifested traces are different, but their merits and essence are not different. The answer will be given separately in the following four analogies.
Why speak of annihilation and permanence, and of self and no-self? Why not always speak the truth that everything is only mind? This asks why the Tathagata (title of the Buddha) does not always speak the true Dharma for sentient beings, but instead speaks of annihilation and permanence, of self and no-self, which are laws measured by deluded minds? The answer will be given separately after 'In the future, there will be evil wisdom'.
What are the male and female forests, Haritaki (Haritaki fruit), and Amalaka (Amalaka fruit)? This asks why worldly fruits are different. Haritaki refers to the Haritaki fruit, and Amalaka refers to the Amalaka fruit.
Kailasa (name of a mountain), Cakravada (Iron Ring Mountain), and Vajra Mountain... I wish the Buddha would explain them to me. Cakravada is also called Iron Ring Mountain. Gandharvas are the celestial musicians. The last two sentences are a concluding request.
Then, the Bhagavan (title of the Buddha), hearing his request... should explain in order, and then spoke the verses: Hearing that Mahamati was able to ask such subtle mind-Dharma, he praised 'Excellent!' He admonished him to listen carefully and not to listen to the Dharma of true reality with the mind of arising and ceasing. From then on, there are a total of thirty-nine verses, all spoken by the Tathagata for him.
If arising, if not arising, Nirvana, and the aspect of emptiness, the flow has no self-nature. It speaks of the questions raised by Mahamati, including conditioned arising dharmas, unconditioned non-arising dharmas, Nirvana, emptiness, and momentary flowing dharmas, all of which are manifested by delusion and have no self-nature.
Paramita (Perfection), Buddha's child (Bodhisattva), Sravaka (Arhat), Pratyekabuddha (Solitary Buddha), Tirthika (Non-Buddhist practitioner), Formless realm practice. It speaks of what was asked above, which is precisely the people and the dharmas practiced by people. Buddha's children, Sravakas, Pratyekabuddhas, and Tirthikas are people, and the Paramitas are the dharmas practiced by people of the Three Vehicles.
。無色行是外道所行法。言此人及人所行法。皆以無自性結之。此佛略答之微旨也。
須彌巨海山洲渚剎土地 自下八行半偈。是如來次第牒領大慧百八句問也。須彌山在大海中。故言須彌巨海山。牒領上須彌也。巨海者上問中無。洲渚剎土地。領上土地。
星宿與日月天眾阿修羅(至)滅及如意足 修羅力。如意足。上問中無。義應有也。
菩提分及道禪定與無量(至)心生起言說 諸蘊及往來。領上眾生生諸趣。心生起言說。領上誰起于語言。
心意識無我五法及自性(至)眾生有無有 大種上無文。一佛。領上迦葉等是我。眾生有無有。領上我無我。
像馬獸無因云何而捕取(至)伎術諸明處 唯心無境界。領上一切唯是心。余皆牒領上問。
須彌諸山地巨海日月量上中下眾生身各幾微塵 須彌諸山地已下凡九偈。言大慧既問名相。何以不問諸山大海。日月星宿眾生剎土。及由旬。斗斛斤兩四大諸根。如是塵量所成。既言我名大慧通達大乘。何故不問此下正微塵積聚數量之名。意為問有不周。又為遣物情計。諸物既積微所成。何有體性。
一一剎幾塵一一弓幾肘(至)蟣羊毛穬麥 言最細微塵名兔毫塵。七兔毫塵成一羊毛頭塵。七羊毛頭塵成一隙中塵。七隙中塵成
【現代漢語翻譯】 現代漢語譯本：無色行是外道所修行的法門。這裡所說的『此人』以及『人所行法』，都是用『無自性』來概括總結的。這是佛陀簡略回答中所蘊含的精妙之處。
須彌巨海山洲渚剎土地（須彌山：佛教宇宙觀中的中心山；巨海：圍繞須彌山的大海；洲渚：水中的陸地；剎土：佛所教化的世界；土地：地球），從下面的八行半偈頌開始，是如來依次對應並概括大慧菩薩所提出的百八句提問。須彌山位於大海之中，所以說『須彌巨海山』，這是對應上面所問的須彌山。『巨海』在上面的提問中沒有出現。『洲渚剎土地』，對應上面所問的土地。
星宿與日月天眾阿修羅（星宿：星的總稱；日月：太陽和月亮；天眾：天神；阿修羅：一種非神非鬼的生命），到滅盡以及如意足（滅盡：涅槃；如意足：通過修行獲得的神通），阿修羅的力量，如意足，在上面的提問中沒有出現，但從義理上來說應該包含在內。
菩提分及道禪定與無量（菩提分：達到覺悟的要素；道：修行的方法；禪定：冥想的狀態；無量：不可計量的），到心生起言說，諸蘊及往來（諸蘊：構成個體的要素；往來：生死輪迴），對應上面所問的眾生在各種趣向中產生。心生起言說，對應上面所問的『誰』產生了語言。
心意識無我五法及自性（心意識：心理活動的不同層面；無我：沒有永恒不變的自我；五法：唯識宗所說的五種法；自性：事物自身的性質），到眾生有無有，大種（大種：構成物質世界的地、水、火、風四種元素）在上面沒有原文。『一佛』，對應上面所問的迦葉等是否是『我』。眾生有無有，對應上面所問的『我』與『無我』。
象馬獸無因云何而捕取（象馬獸：各種動物；無因：沒有原因；捕取：捕捉），到伎術諸明處（伎術：技能；明處：知識領域），唯心無境界（唯心：一切唯心所造；境界：客觀存在），對應上面所問的『一切唯是心』。其餘的都是對應上面所問的。
須彌諸山地巨海日月量上中下眾生身各幾微塵，須彌諸山地以下共有九個偈頌。意思是說，大慧菩薩既然詢問了名相，為什麼不問諸山、大海、日月星宿、眾生剎土，以及由旬、斗斛斤兩、四大諸根，像這樣由微塵數量所構成的事物。既然說自己名叫大慧，通達大乘，為什麼不問這些微塵積聚數量的名稱。意思是說提問有所不周全，也是爲了消除人們對事物實體的執著。既然萬物都是由微塵積聚而成，又怎麼會有不變的實體呢？
一一剎幾塵一一弓幾肘（剎：佛寺；塵：微塵；弓：長度單位；肘：長度單位），到蟣羊毛穬麥（蟣：虱子的卵；羊毛：羊的毛；穬麥：粗麥），意思是說，最細微的微塵叫做兔毫塵。七個兔毫塵構成一個羊毛頭塵。七個羊毛頭塵構成一個隙中塵。七個隙中塵構成...
【English Translation】 English version: The practice of the Formless Realm is a path followed by non-Buddhist practitioners. The phrase 'this person' and 'the practices of this person' are both summarized with the concept of 'no self-nature'. This is the subtle essence contained within the Buddha's concise answer.
'Sumeru, Great Ocean, Mountains, Continents, Islands, Buddha-lands, and Lands' (Sumeru: the central mountain in Buddhist cosmology; Great Ocean: the ocean surrounding Mount Sumeru; Continents: landmasses in the ocean; Islands: small landmasses in the ocean; Buddha-lands: realms where Buddhas teach; Lands: the Earth), from the following eight and a half verses, are the Tathagata's sequential correspondence and summary of the one hundred and eight questions posed by Mahamati. Mount Sumeru is located in the Great Ocean, hence the phrase 'Sumeru, Great Ocean, Mountains', corresponding to the previously asked question about Mount Sumeru. 'Great Ocean' did not appear in the previous questions. 'Continents, Islands, Buddha-lands, and Lands' correspond to the previously asked question about lands.
'Stars, Planets, Sun, Moon, Celestial Beings, Asuras' (Stars: collective term for stars; Sun, Moon: the sun and the moon; Celestial Beings: deities; Asuras: a type of non-divine being), to cessation and psychic powers (cessation: Nirvana; psychic powers: abilities attained through practice), the power of Asuras, psychic powers, did not appear in the previous questions, but should be included in terms of meaning.
'Factors of Enlightenment, Path, Dhyana, Samadhi, and Immeasurable' (Factors of Enlightenment: elements leading to enlightenment; Path: the method of practice; Dhyana, Samadhi: states of meditation; Immeasurable: beyond measure), to the arising of mind, speech, aggregates, and coming and going (aggregates: elements constituting an individual; coming and going: the cycle of birth and death), correspond to the previously asked question about beings arising in various destinies. The arising of mind and speech corresponds to the previously asked question of 'who' gives rise to language.
'Mind, Consciousness, No-Self, Five Dharmas, and Self-Nature' (Mind, Consciousness: different levels of mental activity; No-Self: the absence of a permanent self; Five Dharmas: the five dharmas in Yogacara; Self-Nature: the inherent nature of things), to beings existing or not existing, the 'Great Elements' (Great Elements: the four elements of earth, water, fire, and wind constituting the material world) are not explicitly mentioned above. 'One Buddha' corresponds to the previously asked question of whether Kashyapa and others are 'self'. Beings existing or not existing corresponds to the previously asked question of 'self' and 'no-self'.
'Elephants, Horses, Beasts, Without Cause, How are they Captured?' (Elephants, Horses, Beasts: various animals; Without Cause: without a reason; Captured: to capture), to skills and areas of knowledge (skills: abilities; areas of knowledge: fields of knowledge), 'Mind-Only, Without Object' (Mind-Only: everything is created by the mind; Object: objective existence) corresponds to the previously asked question of 'everything is mind'. The rest correspond to the previously asked questions.
'Mount Sumeru, Various Mountains, Land, Great Ocean, Measurement of Sun and Moon, Upper, Middle, and Lower, How Many Dust Motes in the Bodies of Beings?', from 'Mount Sumeru, Various Mountains, Land' onwards, there are a total of nine verses. The meaning is that since Mahamati asked about names and forms, why didn't he ask about the various mountains, great oceans, sun, moon, stars, Buddha-lands of beings, as well as yojanas, dou, hu, jin, liang, the four great elements, and the roots, like things formed by the number of dust motes. Since he says his name is Mahamati, understanding the Mahayana, why doesn't he ask about the names of these accumulations of dust motes. The meaning is that the questions are incomplete, and also to eliminate people's attachment to the reality of things. Since all things are accumulated from dust motes, how can there be an unchanging reality?
'How Many Dust Motes in Each Buddha-Land, How Many Elbows in Each Bow?' (Buddha-Land: a temple; Dust Motes: tiny particles; Bow: a unit of length; Elbow: a unit of length), to nits, sheep's wool, and coarse wheat (nits: lice eggs; sheep's wool: wool from sheep; coarse wheat: rough wheat), the meaning is that the finest dust mote is called a rabbit-hair dust mote. Seven rabbit-hair dust motes make up one sheep's wool head dust mote. Seven sheep's wool head dust motes make up one space-in-a-crack dust mote. Seven space-in-a-crack dust motes make up...
一蟣。七蟣成一虱。七虱成一穬麥。七穬麥成一指。一十二指成一搩。兩搩成一肘。四肘為一弓。五百弓名一拘樓舍。十拘樓舍名一由旬。三千大千世界為一化佛剎。謂此等諸法。皆積微成體。何故不問各具幾塵所成。
半斗與一斗是各幾穬麥(至)是等各幾數 此皆是梵家積斗斛之名。或云千萬那由他。名頻婆羅。
幾塵成芥子幾芥成草子(至)云何不問我 此上皆是如來說也。言如是名相亦應問。
云何得財富云何轉輪王云何王守護云何得解脫 從此以下凡二十偈。復領大慧所問。財富。領上富饒。
云何長行句淫慾及飲食(至)何因種種味 種種味。上問中無。
女男及不男佛菩薩嚴飾(至)云何有因作 無因作有因作。領上二俱異。
云何轉諸見云何起計度(至)云何起三昧 斷諸想。領上云何為想滅。起三昧。領上云何從定覺。
破三有者誰何處身云何(至)及所問非我 無身我。領上無眾生。相云何。領上何因建立相。非我。領上成無我。
云何為胎藏及以余支分(至)聰明魔施設 施設。牒上云何唯假設。聰明魔。上問無。
云何樹行布是汝之所問(至)汝今咸問我 從初地至七地是有心地。觀三界心意識量。此者結上百八問。于余義者。微
【現代漢語翻譯】 現代漢語譯本 一蟣（jǐ，一種極小的蟲）。七蟣成一虱（shī，跳蚤）。七虱成一穬麥（kuàng mài，大麥）。七穬麥成一指。一十二指成一搩（jié，張開大拇指和中指或食指量長度）。兩搩成一肘。四肘為一弓。五百弓名一拘樓舍（kū lóu shè，長度單位）。十拘樓舍名一由旬（yóu xún，長度單位）。三千大千世界為一化佛剎（huà fó chà，佛所教化的國土）。既然這些諸法，都是由極小的微塵積累而成，為什麼不問每一樣東西是由多少微塵組成的呢？
半斗與一斗分別是多少穬麥（直到）這些分別是多少數目？這些都是梵家計算斗斛的名稱。或者說千萬那由他（nà yóu tā，數量單位）叫做頻婆羅（pín pó luó，數量單位）。
多少微塵組成芥子，多少芥子組成草籽（直到）為什麼不問我？以上這些都是如來說的。意思是說，像這樣的名相也應該問。
怎樣才能獲得財富？怎樣才能成為轉輪王？怎樣才能得到王的守護？怎樣才能得到解脫？從這以下共有二十個偈頌，再次領會大慧所問的。財富，領會上面所說的富饒。
什麼是長行句？什麼是淫慾和飲食？（直到）什麼原因產生種種味道？種種味道，是上面所問的問題中沒有的。
女人、男人和非男，佛菩薩的莊嚴裝飾（直到）為什麼有因緣造作？無因緣造作，有因緣造作，領會上面所說的二者都不同。
怎樣才能轉變各種見解？怎樣才能生起計度？（直到）怎樣才能生起三昧（sān mèi，禪定）？斷除各種想法，領會上面所說的怎樣才能滅除想法。生起三昧，領會上面所說的怎樣才能從禪定中覺醒。
破壞三有（sān yǒu，欲有、色有、無色有）的是誰？在什麼地方？身體是怎樣的？（直到）以及所問的非我，沒有身體的我，領會上面所說的沒有眾生。相是怎樣的？領會上面所說的什麼原因建立相。非我，領會上面所說的成就無我。
什麼是胎藏？以及其餘的支分？（直到）聰明的魔所施設的。施設，對應上面所說的為什麼只是假設。聰明的魔，是上面所問的問題中沒有的。
樹的排列是怎樣的？這是你所問的（直到）你們現在都來問我。從初地（chū dì，菩薩修行階位）到七地（qī dì，菩薩修行階位）是有心地。觀察三界（sān jiè，欲界、色界、無色界）的心意識量。這些總結了上面的百八問。對於其餘的意義，很細微。
【English Translation】 English version One nits (jǐ, a very small insect). Seven nits make one louse (shī, flea). Seven lice make one barleycorn (kuàng mài, barley). Seven barleycorns make one finger. Twelve fingers make one span (jié, the length measured by opening the thumb and middle or index finger). Two spans make one cubit. Four cubits make one bow. Five hundred bows are called one krosa (kū lóu shè, unit of length). Ten krosa are called one yojana (yóu xún, unit of length). Three thousand great chiliocosms are one Buddha-field (huà fó chà, the land where a Buddha teaches). Since all these dharmas are accumulated from extremely small dust particles, why not ask how many dust particles each thing is composed of?
How many barleycorns are half a peck and one peck respectively? (until) What are the respective numbers of these? These are all names used by Brahmins to measure pecks and bushels. Or it is said that ten million nayutas (nà yóu tā, unit of quantity) are called a bimbara (pín pó luó, unit of quantity).
How many dust particles make a mustard seed, how many mustard seeds make a grass seed? (until) Why don't you ask me? The above are all spoken by the Tathagata. It means that such names and forms should also be asked.
How can one obtain wealth? How can one become a Chakravartin (zhuǎn lún wáng, wheel-turning king)? How can one obtain the protection of a king? How can one obtain liberation? From here onwards, there are twenty verses, further understanding what Mahamati asked. Wealth, understanding the abundance mentioned above.
What is a prose passage? What are lust and food? (until) What causes various flavors? Various flavors are not in the questions asked above.
Woman, man, and non-man, the solemn adornments of Buddhas and Bodhisattvas (until) Why is there causal action? Non-causal action, causal action, understanding that the above two are different.
How can one transform various views? How can one give rise to calculation? (until) How can one give rise to samadhi (sān mèi, meditation)? Cutting off various thoughts, understanding the above question of how to extinguish thoughts. Giving rise to samadhi, understanding the above question of how to awaken from samadhi.
Who destroys the three existences (sān yǒu, the desire realm, the form realm, and the formless realm)? Where is it? What is the body like? (until) And the non-self that is asked about, the self without a body, understanding the above saying that there are no sentient beings. What is the nature of the characteristics? Understanding the above question of what causes the establishment of characteristics. Non-self, understanding the above saying of achieving non-self.
What is the womb? And the remaining limbs? (until) Established by the clever demon. Establishment, corresponding to the above question of why it is only a hypothesis. The clever demon is not in the questions asked above.
How are the trees arranged? This is what you asked (until) Now you all come and ask me. From the first ground (chū dì, stage of Bodhisattva practice) to the seventh ground (qī dì, stage of Bodhisattva practice) there is a conscious mind. Observing the mind, consciousness, and measurement of the three realms (sān jiè, the desire realm, the form realm, and the formless realm). These summarize the above one hundred and eight questions. As for the remaining meanings, they are subtle.
塵積數等。皆是三界妄想相。是七地所觀法。故言云何使其心得住七地中。汝今咸問我。總結所牒文。
如先佛所說一百八種句(至)佛子應聽受 先佛所說。離見相句。皆與實相不相違背。自然遠離諸惡見過。亦離世間言所成法都無實義。當爲汝說。誡令諦聽。故龍勝云。聽者端視如渴飲。一心入于語義中。聞法誦躍心悲喜。如是之人可為說。
爾時大慧菩薩摩訶薩(至)常句非常句 自下如來約心真如門答也。言眾生於真實無生上。妄起生見。本自非生。故云生句非生句。若有生法可言有常。以生無故則無有常。故云常句非常句。此二句既爾。余諸句類皆以下句遣上句。妄見若無。則真實自現。
相句非相句住異句非住異句 為成生句相從而來。住異二句。上問中無。本無今有名生。法非凝然名異。法有暫用名住。
剎那句非剎那句(至)恒句非恒句 上無中句。凡有三常。一外道計四大性常。二業習氣相續得果不斷故常。三如來藏體真常住故常。此三常皆愚夫虛妄見。舊注凡有三常不同。
緣句非緣句因句非因句(至)方便句非方便句 大煩惱有六。隨煩惱二十。上無方便文。
善巧句非善巧句(至)三輪句非三輪句 愿句三輪句。上無文。
標相句非標相句有句
【現代漢語翻譯】 現代漢語譯本 塵土累積的數量等等，這些都是三界（欲界、色界、無色界）虛妄的想像所顯現的現象，是七地菩薩所觀修的法。所以（大慧菩薩）才問：『如何才能使心安住在七地中？』你們現在都來問我，總結你們所引述的經文。
就像過去諸佛所說的一百零八種語句（直到）佛子應當聽受。過去諸佛所說的，遠離各種見解和表象的語句，都與實相不相違背，自然遠離各種惡見和過失，也遠離世間語言所形成的沒有真實意義的法。現在應當為你們解說，告誡你們仔細聽聞。所以龍樹菩薩說：『聽法的人應當專注地觀看，如同口渴的人飲水一樣，一心沉浸在語句的意義中。聽聞佛法后歡喜雀躍，內心充滿悲憫和喜悅。這樣的人才可以為他說法。』
當時，大慧菩薩摩訶薩（直到）常句非常句。下面如來是從心真如的層面來回答。眾生在真實的無生之法上，虛妄地產生生的見解，（萬法）本來就不是生出來的，所以說是『生句』和『非生句』。如果有生法，就可以說有常。因為沒有生，所以就沒有常。所以說是『常句』和『非常句』。這兩句既然如此，其餘各種語句都是用後面的語句來否定前面的語句。虛妄的見解如果消失，那麼真實就會自然顯現。
相句非相句，住異句非住異句。爲了成就生句，相才隨之而來。住和異這兩句，在前面的提問中沒有。本來沒有現在有名生，法不是凝固不變的叫做異，法有暫時的作用叫做住。
剎那句非剎那句（直到）恒句非恒句。前面沒有中句。一般有三種常。一是外道認為四大（地、水、火、風）的自性是常。二是業的習氣相續不斷，得到果報也不斷，所以是常。三是如來藏的體性是真常住，所以是常。這三種常都是愚夫的虛妄見解。舊的註釋中說有三種常，但內容不同。
緣句非緣句，因句非因句（直到）方便句非方便句。大的煩惱有六種，隨煩惱有二十種。前面沒有方便的語句。
善巧句非善巧句（直到）三輪句非三輪句。愿句和三輪句，前面沒有提到。
標相句非標相句，有句
【English Translation】 English version The accumulation of dust and so on, all these are manifestations of delusional thoughts in the Three Realms (Desire Realm, Form Realm, Formless Realm), which are the dharmas contemplated by Bodhisattvas of the Seventh Ground. Therefore, (Mahamati Bodhisattva) asked: 'How can one's mind abide in the Seventh Ground?' You are all asking me now, summarizing the scriptures you have cited.
Just as the one hundred and eight kinds of statements spoken by the Buddhas of the past (until) Buddha's disciples should listen and receive. The statements spoken by the Buddhas of the past, which are free from various views and appearances, do not contradict the true nature of reality, naturally free from various evil views and faults, and also free from the laws formed by worldly language that have no real meaning. Now I should explain it to you, admonishing you to listen carefully. Therefore, Nagarjuna said: 'The listener should look attentively, like a thirsty person drinking water, wholeheartedly immersed in the meaning of the words. After hearing the Dharma, rejoice and leap, with a heart full of compassion and joy. Such a person can be spoken to.'
At that time, Mahamati Bodhisattva Mahasattva (until) the statement of permanence and the statement of impermanence. Below, the Tathagata answers from the perspective of the mind's Suchness. Sentient beings, on the true unborn dharma, falsely generate the view of birth. (All dharmas) are originally not born, so it is said to be the 'statement of birth' and the 'statement of non-birth'. If there is a birth dharma, it can be said to be permanent. Because there is no birth, there is no permanence. Therefore, it is said to be the 'statement of permanence' and the 'statement of impermanence'. Since these two statements are like this, all other statements use the latter statement to negate the former statement. If false views disappear, then the truth will naturally appear.
The statement of appearance and the statement of non-appearance, the statement of abiding and change and the statement of non-abiding and change. In order to accomplish the statement of birth, appearance follows. The two statements of abiding and change are not in the previous question. Originally there was no name of birth, the dharma is not solidified and unchanging is called change, the dharma has a temporary function is called abiding.
The statement of momentariness and the statement of non-momentariness (until) the statement of constancy and the statement of non-constancy. There is no middle statement in the previous one. Generally, there are three kinds of constancy. First, the heretics believe that the nature of the four elements (earth, water, fire, wind) is constant. Second, the habits of karma continue uninterrupted, and the resulting retribution is also uninterrupted, so it is constant. Third, the nature of the Tathagatagarbha is truly constant and abiding, so it is constant. These three kinds of constancy are all the false views of foolish people. The old commentary says that there are three kinds of constancy, but the content is different.
The statement of condition and the statement of non-condition, the statement of cause and the statement of non-cause (until) the statement of expedient means and the statement of non-expedient means. There are six major afflictions, and twenty secondary afflictions. There is no statement of expedient means in the previous one.
The statement of skillful means and the statement of non-skillful means (until) the statement of the three wheels and the statement of non-three wheels. The statement of vow and the statement of the three wheels were not mentioned earlier.
The statement of characteristic and the statement of non-characteristic, the statement of existence
非有(至)水句非水句 如恒河一水四見不同。
弓句非弓句大種句非大種句(至)果句非果句 諦句牒上如實句。果句上無文。
滅句非滅句起句非起句(至)相句非相句 相有三種。謂體相標相法相。前是形色體相。次是標相。此則法相。
支分句非支分句禪句非禪句(至)記句非記句 攝受句記句。上無文。
一闡提句非一闡提句(至)味句非味句 味句上無文。
作句非作句身句非身句(至)因果句非因果句 有為句因果句上無文。
色究竟句非色究竟句(至)種種句非種種句 種種句上無文。
演說句非演說句(至)文字句非文字句 住持句。求那譯云處句也 上約心真如門。總答一百八句。皆言非者。如馬鳴云。當知真如自性。非有相。非無相。非非有相非非無相。非有無俱相。非一相。非異相。非非一相非非異相。非一異俱相。從本已來。一切染法。及一切眾生以有妄心念念分別。皆不相應故。即是真心常恒不變。凈法滿足。亦無有相可取。以離念境界。唯證相應故。
大慧此百八句(至)汝及諸菩薩摩訶薩應當修學 此是結勸。諸菩薩等。應當如是學菩薩道。修菩薩行。舉先佛者。皆發明誠信故。
大乘入楞伽經集一切法品第三
釋
【現代漢語翻譯】 現代漢語譯本 『非有』句不是『非有』句，直到『水』句不是『水』句——例如，在恒河中，同一條水被四種不同的生物所見而有不同的感受。
『弓』句不是『弓』句，『大種』句不是『大種』句，直到『果』句不是『果』句——『諦』句對應於前面的『如實』句。『果』句在前面沒有相關經文。
『滅』句不是『滅』句，『起』句不是『起』句，直到『相』句不是『相』句——『相』有三種，即體相、標相和法相。前者是形色的體相，其次是標相，這裡指的是法相。
『支分』句不是『支分』句，『禪』句不是『禪』句，直到『記』句不是『記』句——『攝受』句和『記』句在前面沒有相關經文。
『一闡提』句不是『一闡提』句，直到『味』句不是『味』句——『味』句在前面沒有相關經文。
『作』句不是『作』句，『身』句不是『身』句，直到『因果』句不是『因果』句——『有為』句和『因果』句在前面沒有相關經文。
『色究竟』句不是『色究竟』句，直到『種種』句不是『種種』句——『種種』句在前面沒有相關經文。
『演說』句不是『演說』句，直到『文字』句不是『文字』句——『住持』句，求那跋摩(Kuṇavarma)翻譯為『處』句。以上是從心真如門的角度，總共回答了一百零八句。都說『非』的原因，如馬鳴(Aśvaghoṣa)所說：『應當知道真如自性，非有相，非無相，非非有相非非無相，非有無俱相，非一相，非異相，非非一相非非異相，非一異俱相。從本來以來，一切染法，及一切眾生以有妄心念念分別，皆不相應故。』這就是真心常恒不變，凈法滿足，也沒有任何相可以執取，因為是遠離念頭的境界，只有通過證悟才能相應。
大慧(Mahamati)，這百八句，直到『你和諸位菩薩摩訶薩應當修學』——這是總結勸勉。諸位菩薩等，應當這樣學習菩薩道，修菩薩行。舉出過去諸佛的例子，都是爲了闡明誠信的緣故。
《大乘入楞伽經》集一切法品第三
釋
【English Translation】 English version 『Non-being』 is not 『non-being』, up to 『water』 is not 『water』—for example, in the Ganges River, the same water is perceived differently by four different kinds of beings.
『Bow』 is not 『bow』, 『great elements』 is not 『great elements』, up to 『result』 is not 『result』—『Truth』 corresponds to the preceding 『as it is』 statement. The 『result』 statement has no related text before.
『Cessation』 is not 『cessation』, 『arising』 is not 『arising』, up to 『characteristic』 is not 『characteristic』—『Characteristic』 has three types, namely, the characteristic of substance, the characteristic of sign, and the characteristic of dharma. The former is the characteristic of the substance of form and color, the second is the characteristic of sign, and this refers to the characteristic of dharma.
『Division』 is not 『division』, 『dhyana』 is not 『dhyana』, up to 『prediction』 is not 『prediction』—『Acceptance』 and 『prediction』 have no related text before.
『Icchantika (one who has cut off all roots of good)』 is not 『Icchantika』, up to 『taste』 is not 『taste』—『Taste』 has no related text before.
『Action』 is not 『action』, 『body』 is not 『body』, up to 『cause and effect』 is not 『cause and effect』—『Conditioned』 and 『cause and effect』 have no related text before.
『Akaniṣṭha (highest form realm)』 is not 『Akaniṣṭha』, up to 『various』 is not 『various』—『Various』 has no related text before.
『Explanation』 is not 『explanation』, up to 『words』 is not 『words』—『Maintenance』 is translated by Kuṇavarma (求那跋摩) as 『place』. The above is from the perspective of the mind's Suchness (真如) gate, answering a total of one hundred and eight statements. The reason why all say 『not』 is as Aśvaghoṣa (馬鳴) said: 『It should be known that the self-nature of Suchness is neither having characteristics nor not having characteristics, neither not having characteristics of having nor not having characteristics of not having, neither having both characteristics of having and not having, neither one characteristic nor different characteristics, neither not one characteristic nor not different characteristics, neither both characteristics of one and different. From the beginning, all defiled dharmas and all sentient beings, with their deluded minds constantly discriminating, are not in accordance. This is the true mind, constant and unchanging, with pure dharmas fulfilled, and there are no characteristics to grasp, because it is a state of being apart from thoughts, and only through realization can one be in accordance.』
Mahamati (大慧), these one hundred and eight statements, up to 『you and all the Bodhisattva-Mahasattvas should study』—this is a concluding exhortation. All Bodhisattvas, etc., should study the Bodhisattva path in this way, cultivating the Bodhisattva practice. The examples of past Buddhas are cited to clarify the reason for faith.
The Laṅkāvatāra Sūtra, Chapter Three: Collection of All Dharmas
Explanation
此品有四門。一來意二解妨難。三釋名。四釋文。初來意者。上品明總問答竟。此下諸品皆別問答。故次來也。二解妨難云。一百八句既已總明。何故下諸品一一別問。詞意皆不出總中。豈非繁重乎。答總別該攝。斷常之見方銷。真俗圓融。去取之情始絕耳。三釋名者。論依一心開二門。上品已明心真如門。總攝一切法。此品即明心生滅門。總攝一切法生一切法。以是二門不相離故。論云心生滅者。依如來藏故有生滅心。所謂不生不滅與生滅和合。非一非異。名為阿賴耶識。此識有二義。能攝一切法生一切法。云何二義。一者覺義。二者不覺義。所言覺義者。謂心體離念離念相者等虛空界。無所不遍。法界一相。即是如來平等法身。依此法身說名本覺。依本覺故而有不覺。乃至三細六粗升沈苦海。依不覺故說有始覺。又以覺心源故名究竟覺。不覺心源故非究竟覺。是故十法界中若聖若凡。若因若果。依正染凈舉在是矣。故名集一切法品。次經文下即正釋文。
爾時大慧菩薩摩訶薩(至)諸識有幾種生住滅 從此品訖斷食肉凡十四品。明別問答。故品品多雲重白世尊。今此首章。即別問答心意識也。謂初剎那識異於木石。生得染凈。各自能為無量無數染凈識本。從初剎那不可說劫。乃至金剛喻定。經一剎那。有不
【現代漢語翻譯】 現代漢語譯本 此品共有四個部分：一是說明來意，二是解釋妨難，三是解釋品名，四是解釋經文。首先，關於來意，上一品已經闡明了總體的問答，而接下來的各個品都是分別的問答，因此本品緊隨其後。其次，解釋妨難，有人會問：『一百零八句已經總體說明，為何接下來的各個品還要一一分別提問，詞句的意思都沒有超出總體的範圍，豈不是顯得繁瑣重複嗎？』回答是：總體和分別相互包含攝取，才能消除斷見和常見，真諦和俗諦圓融無礙，捨棄和取捨的情感才能徹底斷絕。第三，解釋品名，《楞伽經》依據一心開立二門，上一品已經闡明了心真如門，總攝一切法。此品則闡明心生滅門，總攝一切法，生一切法。因為這兩個門不可分離。《楞伽經》說：『心生滅，是依如來藏而有生滅心，所謂不生不滅與生滅和合，非一非異，名為阿賴耶識（ālaya-vijñāna）。』這個識有兩種含義：能攝一切法，生一切法。哪兩種含義呢？一是覺義，二是不覺義。所說的覺義，是指心體遠離念頭，遠離念頭之相，等同虛空界，無所不遍，法界一相，這就是如來平等法身（tathāgata-samata-dharma-kāya）。依據這個法身，說名為本覺。依據本覺，才會有不覺，乃至三細六粗，在苦海中沉浮。依據不覺，才說有始覺。又因為覺悟了心源，所以名為究竟覺；不覺悟心源，所以不是究竟覺。因此，十法界中，無論是聖是凡，無論是因是果，無論是依報還是正報，無論是染還是凈，都包含在這裡面。所以名為集一切法品。接下來，經文部分就是正式解釋經文。 爾時，大慧菩薩摩訶薩（mahāsattva）…諸識有幾種生住滅。從這一品開始，直到斷食肉品，共有十四品，闡明分別的問答。因此，每一品都多次說到『重白世尊』。現在這一章，就是分別問答心意識（citta-vijñāna-manas-vijñāna）的問題。也就是說，最初的剎那識（kṣaṇika-vijñāna）不同於木頭和石頭，生來就具有染污和清凈的性質，各自能夠成為無量無數染污和清凈識的根本。從最初的剎那，經過不可說劫（asaṃkhyeya-kalpa），乃至金剛喻定（vajropama-samādhi），經過一個剎那，有不……
【English Translation】 English version This chapter has four parts: first, explaining the intention; second, interpreting the difficulties; third, explaining the title; and fourth, explaining the text. First, regarding the intention, the previous chapter has already clarified the overall questions and answers, while the following chapters are all separate questions and answers, so this chapter follows next. Second, interpreting the difficulties, someone might ask: 'The one hundred and eight sentences have already explained everything in general, why do the following chapters ask questions individually, one by one, when the meaning of the words does not exceed the overall scope? Isn't this redundant?' The answer is: The general and the specific mutually contain and encompass each other, only then can the views of permanence and annihilation be eliminated, the true and the conventional be perfectly integrated, and the emotions of abandoning and taking can be completely cut off. Third, explaining the title, the Laṅkāvatāra Sūtra establishes two gates based on the One Mind. The previous chapter has already clarified the Mind-Tathatā gate, which encompasses all dharmas. This chapter clarifies the Mind-Arising-and-Ceasing gate, which encompasses all dharmas and generates all dharmas. Because these two gates are inseparable. The Laṅkāvatāra Sūtra says: 'The arising and ceasing of the mind is based on the Tathāgatagarbha (tathāgata-garbha), hence there is the mind of arising and ceasing, so-called non-arising and non-ceasing combining with arising and ceasing, neither one nor different, named Ālaya-vijñāna (ālaya-vijñāna).' This consciousness has two meanings: it can encompass all dharmas and generate all dharmas. What are the two meanings? One is the meaning of awakening, and the other is the meaning of non-awakening. The so-called meaning of awakening refers to the mind-essence being free from thoughts, free from the appearance of thoughts, equal to the realm of empty space, all-pervading, the single aspect of the Dharma Realm, which is the Tathāgata-Samata-Dharma-Kāya (tathāgata-samata-dharma-kāya). Based on this Dharma-Kāya, it is called Original Awakening. Based on Original Awakening, there will be non-awakening, even the three subtle and six coarse, sinking and floating in the sea of suffering. Based on non-awakening, it is said that there is Initial Awakening. Furthermore, because of awakening to the source of the mind, it is called Ultimate Awakening; not awakening to the source of the mind, it is not Ultimate Awakening. Therefore, in the ten Dharma Realms, whether saint or ordinary, whether cause or effect, whether dependent or principal, whether defiled or pure, are all contained within this. Therefore, it is called the Chapter on Gathering All Dharmas. Next, the text section is the formal explanation of the text. At that time, Mahamati Bodhisattva-Mahāsattva (mahāsattva)… how many kinds of arising, abiding, and ceasing are there for the various consciousnesses. From this chapter until the Chapter on Abstaining from Eating Meat, there are fourteen chapters, clarifying the separate questions and answers. Therefore, each chapter repeatedly says 'Again, the World Honored One.' Now, this chapter is the separate question and answer regarding the mind-consciousness (citta-vijñāna-manas-vijñāna). That is to say, the initial Kṣaṇika-vijñāna (kṣaṇika-vijñāna) is different from wood and stone, born with the nature of defilement and purity, and each can become the root of countless defiled and pure consciousnesses. From the initial moment, after countless asaṃkhyeya-kalpas (asaṃkhyeya-kalpa), up to the Vajropama-samādhi (vajropama-samādhi), after a moment, there is no...
可說不可說識。生諸有情色心二法者。則有染有凈。有生有滅。此識約生滅門中。有幾種生住滅(然遠劫無始。何名為初耶。謂此即是忽起一念之時。妄念違真。名為初識。非是過去有識創起名為初識也)。
佛言大慧諸識有二種生住滅非臆度者之所能知 真如妙性。本自無生。一念隨緣。事分起盡。即是真心不守自性。隨無明緣成於諸識。生住異滅。此非凡小及因位菩薩智慮所知。故論云。依無明熏習所起識者。非凡夫二乘智慧所覺。乃至菩薩究竟地。不能盡知。唯佛窮了。
所謂相續生及相生相續住及相住相續滅及相滅 相續即流注也。一本亦云流注。言流注者。唯目第八識。三相微隱(即業相轉相現相也。如起信論所明)種現不斷。名為流注。由無明緣初起業識。故說為生。相續長劫故名為住。到金剛定。等覺一念斷本無明。名流注滅。相生住滅者。謂餘七識心境粗顯。故名為相。雖七緣八。望六為細。具有四惑。亦名粗故。依彼現識自種諸境緣合生七。說名相生。長劫熏習名為相住。從末向本漸伏及斷。至七地滿。名為相滅。依前生滅立迷悟依。依後生滅立染凈依。后短前長事分二別。即是流注生住滅。相生住滅也。
諸識有三相謂轉相業相真相 上雖答云諸識有二種生住滅。未辨何識為
【現代漢語翻譯】 現代漢語譯本： 可說與不可說的『識』（Vijnana，了別作用）。產生諸『有』（bhava，存在）和『心』（citta，精神）這兩種『法』（dharma，事物、現象）時，就有了染污和清凈，有了生起和滅亡。這個『識』就生滅的層面來說，有幾種生、住、滅（然而，遙遠的劫數沒有開始，怎麼能說有最初呢？這指的是忽然生起一念的時候，妄念違背真如，稱為最初的『識』，而不是過去有一個『識』被創造出來稱為最初的『識』）。
佛說：『大慧（Mahamati，菩薩名），諸『識』有二種生、住、滅，不是憑空臆測的人所能知道的。真如（Tathata，事物的本然狀態）的妙性，本來就沒有生起。一念隨順因緣，事相上就有生起和滅盡。這就是真心不守護自性，隨順無明（avidya，對實相的迷惑）的因緣而成為諸『識』，有生、住、異、滅。這不是凡夫和小乘以及因位的菩薩的智慧所能瞭解的。』所以《楞伽經》說：『依無明熏習所生起的『識』，不是凡夫二乘的智慧所能覺察的，乃至菩薩在究竟地（菩薩修行的最高階段）也不能完全知曉，只有佛才能徹底明瞭。
所謂的相續生和相生，相續住和相住，相續滅和相滅。相續就是流注。有的版本也說是流注。說流注，只是指第八識（阿賴耶識，Alaya-vijnana，藏識）。它的三種相微細隱蔽（即業相、轉相、現相，如《起信論》所說），種子和現行不斷，稱為流注。由於無明的因緣最初生起業識，所以說是生。相續經歷漫長劫數，所以稱為住。到金剛定（一種堅固的禪定），等覺（菩薩果位）一念斷除根本無明，名叫流注滅。相生、住、滅，指的是其餘七識，心和境粗顯，所以稱為相。雖然七識依附於八識，但相對於前六識來說是細微的，具有四種迷惑，也稱為粗顯。依靠現識自身的種子和諸境因緣和合而生起七識，稱為相生。經歷漫長劫數的熏習稱為相住。從末端向本源逐漸降伏和斷除，到七地圓滿，稱為相滅。依據前面的生滅建立迷和悟的依據，依據後面的生滅建立染污和清凈的依據。後面的短，前面的長，事相上分為兩種差別，這就是流注的生、住、滅，相的生、住、滅。
諸識有三種相，即轉相、業相、真相。上面雖然回答說諸識有二種生、住、滅，但沒有辨明哪個識是
【English Translation】 English version: The speakable and unspeakable 『Vijnana』 (consciousness, the function of distinguishing). When the two 『dharmas』 (things, phenomena) of 『bhava』 (existence) and 『citta』 (mind, spirit) arise, there is defilement and purity, arising and ceasing. Regarding this 『Vijnana』 from the perspective of arising and ceasing, how many kinds of arising, abiding, and ceasing are there? (However, since remote kalpas have no beginning, how can we speak of an initial one? This refers to the moment when a thought suddenly arises, and delusion contradicts reality, which is called the initial 『Vijnana』. It is not that a 『Vijnana』 was created in the past and called the initial 『Vijnana』.)
The Buddha said: 『Mahamati (name of a Bodhisattva), the 『Vijnanas』 have two kinds of arising, abiding, and ceasing, which cannot be known by those who speculate arbitrarily. The wonderful nature of 『Tathata』 (suchness, the true nature of things) is originally without arising. When a thought follows conditions, there is arising and ceasing in phenomena. This is the true mind not guarding its own nature, following the conditions of 『avidya』 (ignorance, delusion about reality) and becoming the 『Vijnanas』, with arising, abiding, change, and ceasing. This cannot be understood by ordinary people, Hinayana practitioners, and Bodhisattvas in the stage of cause.』 Therefore, the Lankavatara Sutra says: 『The 『Vijnana』 that arises based on the熏習(xunxi, perfuming) of 『avidya』 cannot be perceived by the wisdom of ordinary people and the two vehicles (Hinayana and Pratyekabuddha), and even Bodhisattvas in the ultimate stage cannot fully know it. Only the Buddha can completely understand it.』
The so-called continuous arising and arising from each other, continuous abiding and abiding from each other, continuous ceasing and ceasing from each other. Continuous means flowing. Some versions also say flowing. Saying flowing only refers to the eighth consciousness (Alaya-vijnana, storehouse consciousness). Its three characteristics are subtle and hidden (namely, the karma aspect, the transformation aspect, and the manifestation aspect, as explained in the Awakening of Faith Treatise). The seeds and manifestations are continuous, which is called flowing. Because of the conditions of 『avidya』, the karma consciousness initially arises, so it is said to arise. It continues for a long kalpa, so it is called abiding. When reaching the Vajra Samadhi (a firm state of meditation), the Bodhisattva in the stage of near-perfect enlightenment cuts off the root 『avidya』 in a single thought, which is called the cessation of flowing. Arising, abiding, and ceasing from each other refer to the other seven consciousnesses. The mind and objects are coarse and manifest, so they are called aspects. Although the seven consciousnesses rely on the eighth consciousness, they are subtle compared to the first six consciousnesses, and they have four kinds of delusion, so they are also called coarse and manifest. Relying on the seeds of the manifesting consciousness itself and the conditions of various objects, the seven consciousnesses arise, which is called arising from each other. The熏習(xunxi, perfuming) over a long kalpa is called abiding from each other. Gradually subduing and cutting off from the end to the origin, reaching the seventh ground, is called ceasing from each other. Based on the previous arising and ceasing, the basis for delusion and enlightenment is established. Based on the subsequent arising and ceasing, the basis for defilement and purity is established. The latter is short, and the former is long. The phenomena are divided into two differences, which are the arising, abiding, and ceasing of flowing, and the arising, abiding, and ceasing of aspects.
The consciousnesses have three aspects, namely the transformation aspect, the karma aspect, and the true aspect. Although it was answered above that the consciousnesses have two kinds of arising, abiding, and ceasing, it was not clarified which consciousness is
生滅。此復言三種相。欲簡諸識之中有生滅不生滅者。言真相者。如來藏心在纏不染。性自神解。名自真相。根本無明起靜令動。動為業識。即是賴耶極微細相。名為業相。轉相者。依前業相。轉成能緣及所緣境。生七轉識。同名轉相。又從靜起動名之為業。從內趣外名之為轉。如來藏心不可增減。名為真相。亦名真識。然雖三相名殊。同是一心隨緣不變之二義也。謂真心不變即隨緣。故名轉相業相。以隨緣即不變故名真相。論云是心從本已來自性清凈。為無明所染有其染心。是不變即隨緣也。又云雖有染心恒常不變。是隨緣即不變也。
大慧識廣說有八略則唯二謂現識及分別事識 如來上明諸識有三種相。是已處中說故。而此又明諸識廣略者。以眾生根行不等。受解緣別故也。言廣說有八者。一曰眼識了別於色。二曰耳識了別於聲。三曰鼻識了別於香四曰舌識了別於味。五曰身識了別於觸。六曰意識了別諸法。七曰末那識(此云染污意)恒審思量。唯緣藏識見分。亦名傳送識。八曰阿賴耶識(此云藏識)謂此八識。各是眾生無始已來。不了自心。隨妄緣起。于中第八是其根本。頓變根身器界種子。轉生七識。各能變現自分所緣。(所緣即境也。色是眼識自分所緣。乃至三境是阿賴耶識自分所緣。終無心外法能
【現代漢語翻譯】 現代漢語譯本：生滅。這裡又說了三種相，是爲了區分各種識之中有生滅和不生滅的。所謂『真相』，是指如來藏心（Tathagatagarbha-citta，如來藏的心）在被煩惱纏縛時也不被污染，其本性是自然覺悟的，這被稱為『自真相』。根本無明（fundamental ignorance）使寂靜狀態產生擾動，這種擾動形成了業識，也就是阿賴耶識（Alaya-vijnana，藏識）最微細的狀態，被稱為『業相』。『轉相』是指，依賴於之前的業相，轉化成能緣（subject）和所緣境（object）。產生七轉識，都叫做轉相。或者說，從寂靜狀態產生擾動叫做『業』，從內在趨向外在叫做『轉』。如來藏心不可增減，被稱為『真相』，也叫『真識』。雖然三種相的名稱不同，但實際上是同一個心，具有隨緣和不變的兩種含義。所謂真心不變即隨緣，所以叫做轉相和業相；因為隨緣即不變，所以叫做真相。論中說，『此心從本來就是自性清凈的，因為被無明所染而有了染心』，這就是不變即隨緣。又說，『雖然有染心，但恒常不變』，這就是隨緣即不變。 大慧（Mahamati，人名），識廣說有八種，簡略地說只有兩種，即現識和分別事識。如來（Tathagata，佛的稱號）上面說明了各種識有三種相，這是已經處於中道的說法。而這裡又說明各種識的廣略，是因為眾生的根器和行為不同，所接受的理解和因緣也不同。所謂廣說有八種，第一是眼識，能夠了別顏色；第二是耳識，能夠了別聲音；第三是鼻識，能夠了彆氣味；第四是舌識，能夠了別味道；第五是身識，能夠了別觸覺；第六是意識，能夠了別諸法；第七是末那識（Manas-vijnana，意根），持續不斷地審視思量，只緣于藏識的見分，也叫做傳送識；第八是阿賴耶識（Alaya-vijnana，藏識），這八種識，各自是眾生從無始以來，不了知自己的心，隨著虛妄的因緣而生起。其中第八識是根本，頓然變現根身、器界和種子，轉化產生七識，各自能夠變現自己所緣的境界（所緣即是境界。顏色是眼識自己所緣的境界，乃至三種境界是阿賴耶識自己所緣的境界，最終沒有心外的法能夠
【English Translation】 English version: 'Arising and ceasing.' Here, the three aspects are further discussed to differentiate between those among the various consciousnesses that arise and cease and those that do not. The 'Truth Aspect' refers to the Tathagatagarbha-citta (the Mind of the Thus-Come One's Treasury) which remains unstained even when entangled by afflictions, and whose nature is naturally enlightened. This is called the 'Self-Truth Aspect.' Fundamental ignorance causes stillness to stir, and this stirring forms the karma-consciousness, which is the most subtle state of the Alaya-vijnana (Storehouse Consciousness), called the 'Karma Aspect.' The 'Transformation Aspect' refers to, relying on the previous Karma Aspect, transforming into the subject (the one who perceives) and the object (the perceived). The seven transforming consciousnesses arise, all called the Transformation Aspect. Alternatively, arising from stillness is called 'karma,' and moving from within to without is called 'transformation.' The Tathagatagarbha-citta cannot be increased or decreased, and is called the 'Truth Aspect,' also known as the 'True Consciousness.' Although the names of the three aspects differ, they are actually the same mind, possessing the two meanings of conditioned arising and unchanging. The so-called true mind is unchanging yet conditioned arising, hence it is called the Transformation Aspect and the Karma Aspect; because conditioned arising is unchanging, it is called the Truth Aspect. The treatise states, 'This mind is inherently pure from the beginning, but it has a defiled mind due to being stained by ignorance,' which is unchanging yet conditioned arising. It also states, 'Although there is a defiled mind, it is constantly unchanging,' which is conditioned arising yet unchanging. Mahamati (Name of a person), broadly speaking, there are eight consciousnesses, but concisely, there are only two: the Manifestation Consciousness and the Discriminating Consciousness. The Tathagata (Title of the Buddha) above explained that the various consciousnesses have three aspects, which is already a middle way of speaking. Here, the breadth and conciseness of the various consciousnesses are explained because sentient beings have different faculties and behaviors, and their received understanding and conditions differ. The so-called broad explanation of eight is: first, the eye-consciousness, which distinguishes colors; second, the ear-consciousness, which distinguishes sounds; third, the nose-consciousness, which distinguishes smells; fourth, the tongue-consciousness, which distinguishes tastes; fifth, the body-consciousness, which distinguishes tactile sensations; sixth, the mind-consciousness, which distinguishes all dharmas; seventh, the Manas-vijnana (Defiled Mind), which constantly contemplates and deliberates, only clinging to the seeing-aspect of the Storehouse Consciousness, also called the Transmitting Consciousness; eighth, the Alaya-vijnana (Storehouse Consciousness). These eight consciousnesses are each the result of sentient beings, from beginningless time, not understanding their own minds and arising according to false conditions. Among them, the eighth consciousness is the root, suddenly manifesting the roots of the body, the world, and the seeds, transforming and producing the seven consciousnesses, each capable of manifesting its own perceived realm (the perceived realm is the object. Color is the object perceived by the eye-consciousness, and so on, the three realms are the objects perceived by the Alaya-vijnana, and ultimately there is no dharma outside the mind that can
與心為緣。但是自心生。還與心為相)此八識外實無我法。問曰如何變耶。答曰我法分別熏習力故。諸識生時變似我法。六七二識無明覆故。緣此執為實我實法。如患夢者。患夢力故心似種種外境相現。夢時執為實有外境。寤來方知唯夢所變。我此身相。及外世界色空等法。亦復如是。唯識所變。迷故執有我及諸法。悟來方知唯心識變。以如實知無前境界故。種種方便起隨順行。轉八識成四智菩提。安住秘藏。究竟涅槃。故曹溪云。大圓境智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但轉其名無實性。若於轉處不留情。繁興永處那伽定。即此轉識成智義也 略則唯二。謂現識及分別事識者。求那譯本云。略有三種。于現識上加一真識也。若作三種釋者。真謂性凈本覺。現謂賴耶現識。餘七俱名分別事識。雖第七識不緣外塵。緣第八故。亦名分別事識。真謂本覺者。即識實性也。此譯即云。現識屬賴耶。分別事識屬前六識。不言第七者。謂第七末那計內為我。屬賴耶。計外為我所屬前六識。真即識實性。亦屬賴耶凈分。是故但云略則唯二。與處中說。數無相濫。
大慧如明鏡中現諸色像現識亦爾 此舉喻合以明現識也。謂現識如鏡。所現境界如像。故起信云。三界虛偽唯心所
【現代漢語翻譯】 現代漢語譯本：以心為因緣，但由自心所生，還以心為表象。這第八識之外，實際上沒有我與法存在。問：如何變化的呢？答：由於我法分別的熏習力量，諸識生起時，變現出類似我與法的形象。第六識和第七識被無明所覆蓋，因此執著這些為真實的我與真實的法。如同患病做夢的人，由於病夢的力量，心中顯現出種種外境的形象，做夢時執著為真實存在的外境，醒來后才知道只是夢境所變現。我們的這個身體形象，以及外在世界的色、空等法，也是如此，都是唯識所變現。因為迷惑，所以執著有我以及諸法；覺悟后才知道只是心識的變現。因為如實地知道沒有之前的境界，所以用種種方便生起隨順的修行，將八識轉變為四智菩提（Four Wisdoms of a Buddha），安住在秘藏之中，達到究竟涅槃（Nirvana）。所以曹溪（Caoxi，指六祖慧能）說：『大圓鏡智（Great Perfect Mirror Wisdom）的自性清凈，平等性智（Wisdom of Equality）的心沒有病，妙觀察智（Wisdom of Discriminating Insight）的觀察不假功用，成所作智（Wisdom of Accomplishing Activities）如同圓鏡。前五識、第八識、第六識、第七識，在果位和因位上轉變，只是轉變了名稱，沒有實在的自性。如果在轉變之處不留戀執著，那麼即使在繁雜的事務中也能永遠處於那伽定（Naga Samadhi，龍禪定）。』這就是轉識成智的含義。簡略來說只有兩種，即現識和分別事識。求那（Gunabhadra）譯本說，簡略來說有三種，在現識上加了一個真識。如果按照三種來解釋，真指的是自性清凈的本覺（Original Enlightenment），現指的是阿賴耶識（Alaya-vijnana）的現識，其餘七個識都叫做分別事識。雖然第七識不緣外塵，但因為它緣第八識，所以也叫做分別事識。真指的是本覺，也就是識的真實自性。這個譯本說，現識屬於阿賴耶識，分別事識屬於前六識，沒有提到第七識，是因為第七末那識（Manas-vijnana）執著內在為我，屬於阿賴耶識；執著外在為我，屬於前六識。真即是識的真實自性，也屬於阿賴耶識的清凈部分。所以只說簡略來說只有兩種，與處中說的數目沒有混淆。 大慧（Mahamati），就像明鏡中顯現各種色像，現識也是如此。這是用比喻來解釋現識。意思是說，現識就像鏡子，所顯現的境界就像鏡中的影像。所以《起信論》（Awakening of Faith）說：『三界虛假，唯是心所造。』
【English Translation】 English version: 'With mind as the cause. But born from one's own mind. Also with mind as the appearance.' Outside these eight consciousnesses, there is actually no self or dharma. Question: How does it transform? Answer: Due to the force of the habitual tendencies of discriminating self and dharma, when the consciousnesses arise, they transform into appearances resembling self and dharma. The sixth and seventh consciousnesses are covered by ignorance, therefore they cling to these as real self and real dharma. Like a sick person dreaming, due to the power of the sick dream, the mind appears to have various external realms. While dreaming, they cling to these as real external realms. Upon awakening, they realize that it was only a transformation of the dream. This appearance of our body, and the external world's forms, emptiness, and other dharmas, are also like this, only transformations of consciousness. Because of delusion, we cling to the existence of self and all dharmas. Upon awakening, we realize that it is only a transformation of mind-consciousness. Because we truly know that there are no previous realms, we generate expedient means to cultivate accordingly, transforming the eight consciousnesses into the Four Wisdoms of a Buddha (Four Wisdoms of a Buddha), abiding in the Secret Treasury, and attaining ultimate Nirvana (Nirvana). Therefore, Caoxi (Caoxi, referring to the Sixth Patriarch Huineng) said: 'The Great Perfect Mirror Wisdom (Great Perfect Mirror Wisdom) is pure in nature, the Wisdom of Equality (Wisdom of Equality) has no sickness in the mind, the Wisdom of Discriminating Insight (Wisdom of Discriminating Insight) sees without effort, the Wisdom of Accomplishing Activities (Wisdom of Accomplishing Activities) is like a round mirror. The first five, eighth, sixth, and seventh consciousnesses transform in the causal and resultant stages, but only the names are transformed, there is no real self-nature. If one does not linger or cling to the place of transformation, then even in the midst of busy affairs, one can eternally abide in Naga Samadhi (Naga Samadhi).' This is the meaning of transforming consciousness into wisdom. Briefly, there are only two, namely the present consciousness and the discriminating consciousness. The translation by Gunabhadra (Gunabhadra) says that briefly there are three, adding a True Consciousness to the present consciousness. If explained as three, True refers to the pure nature of Original Enlightenment (Original Enlightenment), Present refers to the present consciousness of the Alaya-vijnana (Alaya-vijnana), and the remaining seven consciousnesses are all called discriminating consciousness. Although the seventh consciousness does not perceive external dust, because it perceives the eighth consciousness, it is also called discriminating consciousness. True refers to Original Enlightenment, which is the true nature of consciousness. This translation says that the present consciousness belongs to the Alaya-vijnana, and the discriminating consciousness belongs to the first six consciousnesses. It does not mention the seventh consciousness because the seventh Manas-vijnana (Manas-vijnana) clings to the internal as self, belonging to the Alaya-vijnana; clinging to the external as self, belonging to the first six consciousnesses. True is the true nature of consciousness, also belonging to the pure part of the Alaya-vijnana. Therefore, it only says that briefly there are only two, and the numbers mentioned in the middle are not confused. Mahamati (Mahamati), just as various images appear in a clear mirror, so too is the present consciousness. This uses a metaphor to explain the present consciousness. It means that the present consciousness is like a mirror, and the realms that appear are like the images in the mirror. Therefore, the Awakening of Faith (Awakening of Faith) says: 'The three realms are false, created only by the mind.'
作。離心則無六塵境界也。又云第八藏識為依止故。轉生七識。于中第六造引滿業。感總別報。如鏡現像。毫釐不差。言總別報者。一謂總報。屬第八識。二謂別報。在前六識。且以有漏善業言之。如持五戒招得人身。是總報業。由於因中有瞋忍等。於人總報而有妍丑等。名別報業。亦名引滿業。即能招第八引異熟果。名為引業。能招第六滿異熟果。名為滿業。然其引業能造之思。要是第六意識所起。若其滿業。能造之思從五識起。雖造滿業亦非自能。由意識引方能作故。其第七識唯有俱生惑智二障。業障報障。彼七俱無。雖具四惑。但緣內故。屬於有覆無記性攝。則不能造善惡二業。唯前六識起惑造業。業成難逃。感諸異報。如鏡現像不漏絲毫。故楞嚴云。六識造業。所招惡報從六根出也。或注此經指第七識而為能造善惡業者。教無明文(唯宗鏡錄七十三卷首一處因憑古注。而云七識造業。又與本錄節次引經論義明諸識處皆相違。斷可見也)。
大慧現識與分別事識此二識無異相互為因 言賴耶現識。及分別事識無異相。皆由最初一念為緣。令真如心不守自性。隨緣成有。諸識熏習。更互為因。流轉不息。故華嚴云。眼耳鼻舌身。心意諸情根。以此常流轉。而無能轉者。彼疏釋云。言以此者。謂以上八識自為
【現代漢語翻譯】 現代漢語譯本： 作。如果離開心，就沒有六塵（色、聲、香、味、觸、法）的境界了。又說第八藏識（Alaya-vijñāna，儲存一切種子識）是依止處，由此轉生出第七識（末那識，Manas-vijñāna）。其中第六識（意識，Manovijñāna）造作能引發和圓滿果報的業，感受總體和個別的果報，就像鏡子顯現影像一樣，毫釐不差。所說的總體和個別果報，一是總體果報，屬於第八識；二是差別果報，在於前六識。且以有漏的善業來說，比如持守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）招感得到人身，這是總體果報。由於在因地中有嗔恨、忍辱等等，在人身這個總體果報上，又會有美醜等等的差別，這叫做差別果報。也叫做引業和滿業，即能招感第八識的異熟果，名為引業；能招感第六識的圓滿異熟果，名為滿業。然而，引發果報的能造作之思，主要是第六意識所生起。至於圓滿果報，能造作之思從前五識生起，雖然造作了圓滿業，卻不是自身能夠獨立完成的，由於有意識的引導才能造作。第七識只有俱生（與生俱來）的惑和智二障，沒有業障和報障。雖然具有四種煩惱（我癡、我見、我慢、我愛），但因為緣于內在，屬於有覆無記性（既不善也不惡，但能覆蓋真性）所攝，所以不能造作善惡二業。只有前六識生起迷惑，造作惡業，業一旦形成就難以逃脫，感受各種不同的果報，就像鏡子顯現影像一樣，不會遺漏絲毫。所以《楞嚴經》說，六識造業，所招感的惡報從六根（眼、耳、鼻、舌、身、意）而出。或者有註解此經，指第七識為能造善惡業者，但經教中沒有明確的文句（只有《宗鏡錄》第七十三卷開頭一處，憑藉古注，說第七識造業，又與本錄節次引經論義，說明諸識之處都相違背，可以斷定是錯誤的）。
大慧（Mahamati，人名）所說的現識（現象識）與分別事識（分別事物的識）這二者沒有差別，相互為因。所說的賴耶現識（Alaya-vijñāna，阿賴耶識）和分別事識沒有差別相，都是由於最初一念為緣，令真如心（Tathata，事物的真實如是性）不守自性，隨順因緣而生起諸法。諸識相互熏習，更互為因，流轉不息。所以《華嚴經》說，眼、耳、鼻、舌、身、心、意諸情根，以此常常流轉，而沒有能使之停止流轉者。彼疏解釋說，所說的『以此』，是指以上八識各自作為
【English Translation】 English version: Action. If separated from the mind, there would be no realm of the six sense objects (form, sound, smell, taste, touch, and dharma). It is also said that the eighth consciousness, the Alaya-vijñāna (storehouse consciousness, storing all seeds of consciousness), is the basis upon which the seventh consciousness (Manas-vijñāna) arises. Among them, the sixth consciousness (Manovijñāna) creates karma that can initiate and complete fruition, experiencing general and specific retributions, just like a mirror reflecting images, without the slightest error. The so-called general and specific retributions are: first, general retribution, which belongs to the eighth consciousness; second, specific retribution, which lies in the first six consciousnesses. Taking wholesome karma with outflows as an example, such as upholding the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, and not drinking intoxicants) and obtaining a human body, this is general retribution. Due to the presence of anger, forbearance, etc., in the causal ground, there will be differences such as beauty and ugliness in the general retribution of the human body, which is called specific retribution. It is also called the 'drawing karma' and 'fulfilling karma,' that is, the karma that can attract the dissimilar fruition of the eighth consciousness is called 'drawing karma'; the karma that can attract the complete dissimilar fruition of the sixth consciousness is called 'fulfilling karma.' However, the thought that creates the 'drawing karma' is mainly generated by the sixth consciousness. As for the 'fulfilling karma,' the thought that creates it arises from the first five consciousnesses. Although it creates 'fulfilling karma,' it cannot do so independently; it can only create it with the guidance of the consciousness. The seventh consciousness only has the two obstructions of innate delusion and wisdom; it does not have karmic obstructions or retributive obstructions. Although it possesses the four afflictions (self-ignorance, self-view, self-conceit, and self-love), because it is related to the internal, it is included in the category of 'covered and indeterminate nature' (neither good nor evil, but able to cover the true nature), so it cannot create good or evil karma. Only the first six consciousnesses give rise to delusion and create karma. Once karma is formed, it is difficult to escape, and one experiences various different retributions, just like a mirror reflecting images, without omitting the slightest detail. Therefore, the Śūraṅgama Sūtra says that the six consciousnesses create karma, and the evil retributions they attract emerge from the six roots (eye, ear, nose, tongue, body, and mind). Or, some commentaries on this sutra point to the seventh consciousness as the creator of good and evil karma, but there are no clear statements in the scriptures (only in the beginning of the seventy-third volume of the Zong Jing Lu, relying on ancient commentaries, it is said that the seventh consciousness creates karma, which contradicts the sections of this record that cite sutras and treatises to explain the various consciousnesses; it can be determined to be incorrect).
The 'manifestation consciousness' (phenomenal consciousness) and the 'discriminating consciousness' (consciousness that discriminates things) spoken of by Mahamati (name of a person) are not different; they are mutually causal. The so-called Alaya-vijñāna (storehouse consciousness) and the discriminating consciousness have no different characteristics; they are all due to the initial thought as a condition, causing the Tathata (the true suchness of things) not to abide by its own nature, but to arise in accordance with conditions. The consciousnesses mutually influence each other, becoming causes for each other, flowing and transmigrating without ceasing. Therefore, the Avataṃsaka Sūtra says, 'The roots of the eye, ear, nose, tongue, body, mind, and intention constantly flow with this, and there is no one who can stop them from flowing.' The commentary explains that 'with this' refers to the above eight consciousnesses each acting as
能所熏。展轉為因。而常流轉。無別我人。故云無能轉者。又云識外無法亦為無者。故曰此二識無異相互為因也。
大慧現識以不思議熏變為因(至)戲論習氣為因 此又廣明諸識生住因也。通而言之。粗細二識皆依無明住地而起。以根本無明。動彼靜心而起細識。依此細識轉起粗心。故以無明通為其本。若別言之。依無明為因。生三細不相應心。依境界為緣。生三粗相應心。故云粗細二識。各具二因。方得生住。言不思議熏者。謂無明能熏真如。不可熏處而能熏故。名不思議熏。又熏則不熏。不熏之熏。名不思議熏。言不思議變者。謂真如心受無明熏。不可變異而變異。故名不思議變。又變即不變。不變之變。名不思議變。勝鬘經云。不染而染難可了知者。謂此不思議也。然此熏變。甚微且隱。故所起現識行相微細。于中亦有轉識業識。舉粗顯細。故但云現識。即起信云不相應心 言分別境界者。即是現識所現種種境界。還能動彼心海。起諸事識之浪也。言無始戲論習氣者。即彼和合心海之中。妄念戲論習氣。無始已來熏習不斷。未曾離念。故此境界及妄念戲論。熏動心海種種識生。以妄念及境界。粗而且顯。故所起分別事識行相粗顯。即起信云相應心也。此謂現識依不思議熏故得生。依不思議變故得住。分
【現代漢語翻譯】 現代漢語譯本：能所熏習，輾轉相續互為因果，從而持續流轉，沒有獨立的我與他人。所以說沒有能轉之物。又說識之外沒有法，也即是無。因此說這兩種識沒有差別，相互作為因果。
大慧啊，現識以不可思議的熏習和變異作為因（乃至）以戲論的習氣作為因。這又廣泛地闡明了諸識生起和存在的因由。總的來說，粗細兩種識都依賴於無明住地而生起。以根本無明，擾動那寂靜的心而生起細識。依賴於這細識而轉生起粗心。所以說以無明作為它們共同的根本。如果分別來說，依賴於無明作為因，生起三種細微的不相應心。依賴於境界作為緣，生起三種粗顯的相應心。所以說粗細兩種識，各自具備兩種因，才能得以生起和存在。所說『不可思議熏』，是指無明能夠熏習真如（Tathata），在不可熏習之處而能夠熏習，所以名為不可思議熏。又熏習即是不熏習，不熏習的熏習，名為不可思議熏。所說『不可思議變』，是指真如心受到無明的熏習，在不可變異之處而發生變異，所以名為不可思議變。又變異即是不變異，不變異的變異，名為不可思議變。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說，『不染而染難以了知』，說的就是這不可思議。然而這種熏習和變異，極其微小且隱蔽，所以所生起的現識的行相非常微細。其中也有轉識（vijñāna）和業識（karma-vijñāna）。這裡舉粗顯細，所以只說現識，也就是《起信論》（The Awakening of Faith）中所說的不相應心。
所說『分別境界』，就是現識所顯現的種種境界，還能擾動那心海，生起諸事識的波浪。所說『無始戲論習氣』，就是在那和合的心海之中，妄念戲論的習氣，從無始以來熏習不斷，未曾離開過念頭。所以這境界以及妄念戲論，熏動心海，種種識生起。因為妄念和境界，粗顯而且明顯，所以所生起的分別事識的行相粗顯，也就是《起信論》中所說的相應心。這意思是說現識依賴於不可思議的熏習而得以生起，依賴於不可思議的變異而得以存在。
【English Translation】 English version: The 'able' and the 'that which is able' mutually influence each other, revolving and becoming causes in turn, thus constantly flowing and transforming, without a separate self or others. Therefore, it is said there is no 'that which is able to transform'. Furthermore, it is said that there is no dharma outside of consciousness, which is also equivalent to 'nothingness'. Hence, it is said that these two consciousnesses are not different, mutually serving as causes.
Mahamati, the manifestation consciousness (ālaya-vijñāna) takes inconceivable perfuming and transformation as its cause (up to) taking the habit-energy of discursive thoughts as its cause. This further extensively clarifies the causes of the arising and abiding of all consciousnesses. Generally speaking, both the coarse and subtle consciousnesses arise dependent on the ground of ignorance (avidyā). With fundamental ignorance, disturbing that quiescent mind, subtle consciousness arises. Dependent on this subtle consciousness, coarse mind arises in turn. Therefore, ignorance is taken as their common root. Specifically speaking, dependent on ignorance as the cause, the three subtle non-corresponding minds arise. Dependent on the realm as the condition, the three coarse corresponding minds arise. Therefore, it is said that both coarse and subtle consciousnesses each possess two causes, in order to be able to arise and abide. The term 'inconceivable perfuming' refers to ignorance being able to perfume Suchness (Tathata), being able to perfume where it is impossible to perfume, therefore it is called inconceivable perfuming. Furthermore, perfuming is non-perfuming, the perfuming of non-perfuming is called inconceivable perfuming. The term 'inconceivable transformation' refers to the Suchness-mind receiving the perfuming of ignorance, undergoing transformation where it is impossible to transform, therefore it is called inconceivable transformation. Furthermore, transformation is non-transformation, the transformation of non-transformation is called inconceivable transformation. The Śrīmālādevī Siṃhanāda Sūtra says, 'Being defiled while not being defiled is difficult to understand,' referring to this inconceivability. However, this perfuming and transformation are extremely subtle and hidden, therefore the characteristics of the arising manifestation consciousness are extremely subtle. Within it, there are also the transforming consciousness (vijñāna) and the karma-consciousness (karma-vijñāna). Here, the coarse is used to reveal the subtle, therefore only the manifestation consciousness is mentioned, which is the non-corresponding mind mentioned in the Awakening of Faith.
The term 'discriminating realms' refers to the various realms manifested by the manifestation consciousness, which can also disturb that mind-sea, causing the waves of the consciousness of affairs to arise. The term 'beginningless habit-energy of discursive thoughts' refers to the habit-energy of deluded thoughts and discursive thoughts within that combined mind-sea, which has been continuously perfuming since beginningless time, never having been separated from thought. Therefore, these realms and deluded discursive thoughts perfume and disturb the mind-sea, causing the various consciousnesses to arise. Because deluded thoughts and realms are coarse and obvious, the characteristics of the arising discriminating consciousness of affairs are coarse and obvious, which is the corresponding mind mentioned in the Awakening of Faith. This means that the manifestation consciousness is able to arise dependent on inconceivable perfuming, and is able to abide dependent on inconceivable transformation.
別事識依境界故得生。依心海故得住也 上佛言諸識有二種生住滅已下至此。謂無明熏習真如成染緣起也。故論云當知無明能生一切染法。一切染法皆是不覺相故。
大慧阿賴耶識虛妄分別(至)是名相滅 自下明若達妄源成凈緣起也。言阿賴耶識和合心海中。妄念分別種種習氣若滅。即一切根識滅。言一切根者。謂意根起識而能分別一切諸法。名一切根識。即第六意識。及所依第七末那現行識相滅。名相生住滅識滅也。所言種種習氣者。約唯識宗。說諸習氣總有三種。一名言習氣。謂有為法各別親種。名言有二。一表義名言。即能詮義音聲差別。二顯境名言。即能了境心心所法。隨二名言所熏成種。作有為法各別因緣。二我執習氣。謂虛妄執我我所種。我執有二。一俱生我執。即修所斷我我所執。二分別我執。即見所斷我我所執。隨二我執所熏成種。令有情等自他差別。三有支習氣。謂招三界異熟果種。有支有二。一有漏善。即是能招可愛果業。二諸不善。即是能招非愛果業。隨二有支所熏成種。令異熟果善惡趣別。諸說習氣。皆準應知。
大慧相續滅者(至)謂自心所見分別境界 言所依因及所緣滅即相續滅者。謂所依無始根本無明習氣因滅。及所緣妄境界染法緣滅。即微細流注生住滅識滅也。言所
依因。謂無始戲論習氣。所緣謂自心所見分別境界者。經自牒釋所滅無明。及妄境界為因緣義也。故論云以無明滅故心無有起。以心無起故。境界隨滅。以因緣俱滅故。心相皆盡。名得涅槃。成自然業。
大慧譬如泥團與微塵(至)金莊嚴具亦復如是 此引二喻。喻上染凈二緣起也。一謂真妄體非一異。二但妄滅而真不亡。義如次文釋之。
大慧若泥團與微塵異者(至)泥團微塵應無分別 若言泥團與微塵實異者。泥團應非微塵所成。而實彼成。故不可言異也。若實不異者。則泥團與微塵應無分別。既其因果粗細有殊。亦不可言一也。
大慧轉識藏識若異者(至)然彼真相不滅 以法合喻。明非一異也。謂諸轉識與藏識若異者。依無明風熏動之時。藏識之體應不隨緣。則墮常過。然如來藏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。則墮斷過。然藏識真相竟不滅爾。故起信云。以一切心識之相。皆是無明。無明之相。不離覺性。非可壞。非不可壞。如大海水。因風波動水相風相。不相舍離。而水非動性。若風止滅動相則滅濕性不壞故。如是眾生自性清凈心。因無明風動。心與無明。俱無形相。不相舍離。而心非動性。若無明滅相續則滅智性不壞故。
大慧識真相不滅(至)
【現代漢語翻譯】 現代漢語譯本： 『依因』，指的是無始以來的戲論習氣。『所緣』，指的是自心所見的分別境界。這裡，經文親自解釋了所要滅除的無明（Avidya，無知）和虛妄境界，作為因緣的含義。所以，《楞伽經》中說：『因為無明滅除的緣故，心也就沒有生起；因為心沒有生起的緣故，境界也隨著滅除；因為因緣都滅除的緣故，心相也就都消失了，這叫做得到涅槃（Nirvana，寂滅），成就自然之業。』
大慧（Mahamati，菩薩名），譬如泥團與微塵（直到）金莊嚴具也是這樣。這裡引用了兩個比喻，比喻上面所說的染凈兩種緣起。一是說明真妄的本體並非既相同又相異，二是說明只是妄念滅除而真性不消失。意義如下面的文字解釋。
大慧，如果泥團與微塵是相異的（直到）泥團與微塵應該沒有分別。如果說泥團與微塵確實是相異的，那麼泥團就不應該是由微塵組成的。但實際上泥團是由微塵組成的，所以不能說是相異的。如果說它們確實不是相異的，那麼泥團與微塵應該沒有分別。既然它們作為因果，有粗細的不同，也不能說是相同的。
大慧，轉識（Vijnana，轉變的意識）藏識（Alaya-vijnana，阿賴耶識）如果是相異的（直到）然而那個真相不滅。這裡用佛法來比喻，說明非一非異。意思是說，如果各種轉識與藏識是相異的，那麼在被無明風熏動的時候，藏識的本體就不應該隨緣，那就落入了常的過失。然而如來藏（Tathagatagarbha，如來藏）藏識是善與不善的因，並非不隨緣。如果不是相異的，那麼轉識滅的時候，藏識也應該滅，那就落入了斷的過失。然而藏識的真相最終不會滅除。所以《起信論》中說：『因為一切心識的相，都是無明。無明的相，不離覺性，不是可以破壞的，也不是不可以破壞的。如同大海水，因為風的波動，水相和風相，不互相舍離，而水的本質不是動。如果風停止了，動相就滅了，而濕性不會壞滅。這樣，眾生的自性清凈心，因為無明風而動，心與無明，都沒有形狀，不互相舍離，而心的本質不是動。如果無明滅了，相續也就滅了，智性不會壞滅。』
大慧，識的真相不滅（直到）
【English Translation】 English version: 'I-yin' refers to the beginningless habits of discursive thought. 'Suo-yuan' refers to the differentiated realms seen by one's own mind. Here, the sutra itself explains that the ignorance (Avidya) and illusory realms to be eliminated are the meaning of cause and condition. Therefore, the Lankavatara Sutra says: 'Because ignorance is extinguished, the mind does not arise; because the mind does not arise, the realms also perish; because both cause and condition are extinguished, all mental appearances cease, which is called attaining Nirvana and accomplishing natural karma.'
Mahamati (a Bodhisattva's name), it is like a lump of clay and dust (up to) golden ornaments are also like this. This quotes two metaphors to illustrate the two kinds of arising, defiled and pure, mentioned above. One is to say that the essence of true and false is neither identical nor different, and the other is to say that only falsehood is extinguished while the true nature does not perish. The meaning is explained in the following text.
Mahamati, if a lump of clay and dust are different (up to) a lump of clay and dust should not be distinguishable. If it is said that a lump of clay and dust are indeed different, then the lump of clay should not be made of dust. But in reality, it is made of dust, so it cannot be said to be different. If it is said that they are indeed not different, then the lump of clay and dust should not be distinguishable. Since they are different in terms of cause and effect, coarse and fine, it cannot be said to be the same either.
Mahamati, if the transforming consciousnesses (Vijnana) and the storehouse consciousness (Alaya-vijnana) are different (up to) yet that true aspect does not perish. This uses the Dharma to illustrate, clarifying neither identity nor difference. It means that if the various transforming consciousnesses are different from the storehouse consciousness, then when stirred by the wind of ignorance, the essence of the storehouse consciousness should not follow conditions, and it would fall into the fault of permanence. However, the Tathagatagarbha (the womb of the Thus Come One) storehouse consciousness is the cause of good and non-good, and it does not fail to follow conditions. If they are not different, then when the transforming consciousnesses perish, the storehouse consciousness should also perish, and it would fall into the fault of annihilation. However, the true aspect of the storehouse consciousness ultimately does not perish. Therefore, the Awakening of Faith says: 'Because all appearances of mind-consciousness are ignorance. The appearance of ignorance is inseparable from the nature of awareness, it is neither destructible nor indestructible. Like the water of the great ocean, due to the movement of the wind, the appearance of water and the appearance of wind are inseparable, but the nature of water is not movement. If the wind stops, the appearance of movement will cease, but the wet nature will not be destroyed. Thus, the self-nature pure mind of sentient beings, moves due to the wind of ignorance, mind and ignorance, both without form, are inseparable, but the nature of mind is not movement. If ignorance is extinguished, continuity will also be extinguished, and the nature of wisdom will not be destroyed.'
Mahamati, the true aspect of consciousness does not perish (up to)
即不異外道斷滅戲論 如下經云。如來藏為無始虛偽惡習所熏。名為藏識。故論云不生不滅。與生滅和合。非一非異。名為具分賴耶藏識。是以此藏識中。不生不滅凈分真相竟不滅。但生滅染分業相滅也。若真相滅者。藏識實性亦應滅爾若藏識實性滅。則與外道斷滅見同。是故論云。所言滅者。唯心相滅。非心體滅。又云唯癡滅故。心相隨滅。非心智滅。
大慧彼諸外道作如是說(至)即無始相續識滅 謂諸外道。見身壞命終。六識不能取境。一生相續識隨四大緣離散之時。即計無始相續識永滅。更無業報受生相續。是故名為墮落斷見。故下偈云。色識雖轉滅。而業不失壞。令于諸有中。色識復相續若色識轉滅。諸業失壞者。是則無生死。亦無常無常。即斷常二見亦俱離也。豈同外道妄計斷滅耶。
大慧彼諸外道說相續識(至)唯說作者為生因故 諸外道說。六根能取境界之六識。執從神我邪因等生不說眼等諸識。從色等因緣生。唯計作者為生因故。故名外道。
作者是何彼計勝性丈夫自在時及微塵為能作者 勝性亦云勝妙。是生梵天之天主也。丈夫即我之別名。自在謂大自在天。及計時節微塵等為能作者。更余異計。如下廣說。
複次大慧有七種自性(至)緣自性成自性 自下重明染凈二
【現代漢語翻譯】 現代漢語譯本： 即不同於外道的斷滅戲論。如下經文所說：『如來藏（Tathagatagarbha，一切眾生皆有的佛性）為無始以來的虛偽惡習所薰染，名為藏識（Alaya-vijnana，第八識，儲存一切種子）。』所以論中說，『不生不滅的真心與生滅的妄心和合，非一非異，名為具分賴耶藏識。』因此，這藏識中，不生不滅的清凈本性終究不會滅，但生滅的染污業相會滅。如果清凈本性滅了，藏識的真實體性也應該滅。如果藏識的真實體性滅了，就與外道的斷滅見相同。所以論中說：『所說的滅，只是心相的滅，不是心體的滅。』又說：『只是愚癡滅了，心相隨之滅，不是心智滅。』 大慧（Mahamati，人名），那些外道是這樣說的（直到）即無始相續識滅。這些外道認為，身體壞了，命終時，六識（眼識、耳識、鼻識、舌識、身識、意識）不能取境，一生相續的識隨著四大（地、水、火、風）因緣離散之時，就認為無始相續識永遠滅了，更沒有業報受生相續。所以稱為墮落斷見。所以下面的偈頌說：『色識雖然轉滅，而業不會失壞，令于諸有中，色識復相續。』如果色識轉滅，諸業失壞，那就是沒有生死，也沒有常與無常，即斷常二見都離開了。怎麼能與外道妄計斷滅相同呢？ 大慧，那些外道說相續識（直到）唯說作者為生因故。諸外道說，六根（眼、耳、鼻、舌、身、意）能取境界的六識，執著于從神我（Atman）邪因等產生，不說眼等諸識從色等因緣生，只認為作者是產生的原因，所以稱為外道。 作者是什麼？他們認為是勝性（Prakrti，自性，宇宙的本源），丈夫（Purusha，神我），自在天（Isvara，濕婆神）以及時節微塵為能作者。勝性也稱為勝妙，是生梵天（Brahma）的天主。丈夫就是我的別名。自在天就是大自在天，以及計時節微塵等為能作者。還有其他的異端邪說，如下面詳細說明。 複次，大慧，有七種自性（直到）緣自性成自性。下面再次說明染凈二種自性。
【English Translation】 English version: That is, not the same as the nihilistic theories of the heretics. As the following sutra says: 'The Tathagatagarbha (the Buddha-nature present in all beings) is perfumed by beginningless false and evil habits, and is called the Alaya-vijnana (storehouse consciousness, the eighth consciousness that stores all seeds).' Therefore, the treatise says, 'The unborn and undying true mind combines with the mind of birth and death, neither one nor different, and is called the complete Alaya-vijnana.' Therefore, in this storehouse consciousness, the pure nature of unborn and undying ultimately does not perish, but the karmic appearances of birth and death perish. If the pure nature perishes, the true nature of the storehouse consciousness should also perish. If the true nature of the storehouse consciousness perishes, it is the same as the nihilistic view of the heretics. Therefore, the treatise says, 'What is said to perish is only the perishing of the mind's appearances, not the perishing of the mind's essence.' It also says, 'Only when ignorance perishes, the mind's appearances perish accordingly, not the mind's wisdom.' Mahamati (name of a person), those heretics say like this (until) that is, the beginningless continuous consciousness perishes. These heretics believe that when the body is destroyed and life ends, the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) cannot grasp objects. When the continuous consciousness of a lifetime disperses with the disintegration of the four elements (earth, water, fire, wind), they believe that the beginningless continuous consciousness perishes forever, and there is no more karmic retribution and rebirth. Therefore, it is called falling into nihilistic views. Therefore, the following verse says: 'Although the consciousness of form perishes, karma is not lost, causing the consciousness of form to continue again in all existences.' If the consciousness of form perishes and all karmas are lost, then there is no birth and death, and there is neither permanence nor impermanence, that is, both the views of permanence and impermanence are abandoned. How can it be the same as the heretics' false belief in annihilation? Mahamati, those heretics say that continuous consciousness (until) only say that the creator is the cause of birth. The heretics say that the six consciousnesses, which are able to grasp objects through the six sense organs (eye, ear, nose, tongue, body, mind), cling to the idea that they arise from the false causes such as the self (Atman). They do not say that the consciousnesses such as eye-consciousness arise from causes and conditions such as form, but only believe that the creator is the cause of birth, therefore they are called heretics. What is the creator? They believe that Prakrti (nature, the origin of the universe), Purusha (the self), Isvara (Shiva), and time and atoms are the creators. Prakrti is also called the excellent, and is the lord of the Brahma heaven (Brahma). Purusha is another name for the self. Isvara is the great Isvara, and time and atoms are the creators. There are other heresies, as explained in detail below. Furthermore, Mahamati, there are seven kinds of self-nature (until) self-nature is formed by conditions. Below, the two kinds of self-nature, pure and impure, are explained again.
緣真妄識體。此七自性。成上妄識生滅身也。謂煩惱體性。能集善惡等業。故名煩惱為集自性。既有集因。必有未來苦果性。故言性自性。既有苦果。必有形相。故言相自性。既有形相。即從四大種生。故言大種自性。既有四大。即從因緣所成。故言因自性。緣自性。成自性。然妄無別體。隨所執得名。
複次大慧有七種第一義(至)如來自證智所行 第一義諦道理無二。為人不同證有優劣。此七成上真識不生不滅法身也。所行。一本作境界。即所行境界也。謂發心菩薩。緣第一義法性如來藏心。故名心所行勝解行地菩薩等。各起十種智慧。緣于真如。故名智所行初地菩薩。正證真如。見二種無我。故名二見所行。八地菩薩起二乘。超七地。故名超二見所行。十地超九地。九地名一子地。后二所行即佛地也。
大慧此是過去未來現在(至)法自性第一義心 此七種第一義。是三世諸佛所證第一義法性。如來藏心。非緣慮妄識也。
以此心成就如來世間出世間最上法 自下明真心之德用也。以有此第一義心。故能成就如來法身。及世出世間。最上菩提涅槃凈妙等一切諸法。若無此心。則不能成。
以聖慧眼入自共相種種安立不與外道惡見共 言以聖慧眼。入一切法自相共相種種安立。唯是一心
【現代漢語翻譯】 現代漢語譯本 緣真妄識體。這七種自性，構成了上文所說的妄識生滅之身。所謂的煩惱體性，能夠積聚善惡等業，所以稱煩惱為集自性。既然有集因，必定有未來苦果的性質，所以說性自性。既然有苦果，必定有形相，所以說相自性。既然有形相，就是從四大種所生，所以說大種自性。既然有四大，就是從因緣所成，所以說因自性、緣自性、成自性。然而妄識沒有單獨的本體，隨著所執著的對象而得到名稱。
其次，大慧（Mahamati），有七種第一義（Paramartha）（至）如來自證智所行，第一義諦的道理是無二的，只是因為人的證悟程度不同而有優劣。這七種構成了上文所說的真識不生不滅的法身。所行，有的版本寫作境界，也就是所行境界。指的是發心的菩薩（Bodhisattva），緣于第一義法性如來藏心（Tathagatagarbha），所以稱為心所行勝解行地菩薩等。各自生起十種智慧，緣于真如（Tathata），所以稱為智所行初地菩薩。真正證悟真如，見到二種無我（Nairatmya），所以稱為二見所行。八地菩薩生起二乘，超越七地，所以稱為超二見所行。十地超越九地，九地名為一子地，后兩種所行就是佛地了。
大慧，這過去、未來、現在（至）法自性第一義心，這七種第一義，是三世諸佛所證悟的第一義法性，如來藏心，不是緣慮妄識。
以此心成就如來世間出世間最上法，下面說明真心的德用。因為有這第一義心，所以能夠成就如來法身，以及世間出世間，最上菩提（Bodhi）、涅槃（Nirvana）、清凈微妙等一切諸法。如果沒有這個心，就不能成就。
以聖慧眼入自共相種種安立不與外道惡見共，意思是說用聖慧眼，進入一切法的自相、共相，種種安立，唯一是真心。
【English Translation】 English version The essence of illusory consciousness arises from the connection with true reality. These seven natures constitute the body of arising and ceasing illusory consciousness mentioned above. The nature of afflictions can accumulate good and evil karma, hence afflictions are called the 'accumulating nature'. Since there is a cause for accumulation, there must be the nature of future suffering as a result, hence it is called the 'nature of inherent nature'. Since there is suffering as a result, there must be form and appearance, hence it is called the 'nature of appearance'. Since there is form and appearance, it arises from the four great elements, hence it is called the 'nature of the great elements'. Since there are the four great elements, it is formed from causes and conditions, hence it is called the 'nature of cause', 'nature of condition', and 'nature of formation'. However, illusory consciousness has no separate entity; it is named according to what is clung to.
Furthermore, Mahamati, there are seven kinds of First Meaning (Paramartha) (to) the realm of the Tathagata's self-realized wisdom. The principle of the ultimate truth of the First Meaning is non-dual, but there are superior and inferior levels of realization due to differences in people. These seven constitute the non-arising and non-ceasing Dharmakaya (Dharmakaya) of true consciousness mentioned above. 'What is practiced' is sometimes written as 'realm', which is the realm of practice. It refers to the Bodhisattvas who have generated the aspiration for enlightenment and are connected to the Tathagatagarbha (Tathagatagarbha) mind, which is the nature of the First Meaning. Therefore, they are called Bodhisattvas in the stage of 'practice through understanding' where the mind is engaged. Each of them generates ten kinds of wisdom, connected to Suchness (Tathata), hence they are called Bodhisattvas in the first stage of 'practice through wisdom'. They truly realize Suchness and see the two kinds of selflessness (Nairatmya), hence they are called 'practice through seeing two kinds of selflessness'. Bodhisattvas in the eighth stage generate the two vehicles and transcend the seventh stage, hence they are called 'practice through transcending two kinds of selflessness'. The tenth stage transcends the ninth stage, and the ninth stage is called the 'stage of one child'. The latter two kinds of practice are the Buddha stage.
Mahamati, this past, future, and present (to) the mind of the First Meaning, which is the nature of Dharma. These seven kinds of First Meaning are the First Meaning, the nature of Dharma, and the Tathagatagarbha mind realized by the Buddhas of the three times, not the discriminating and deluded consciousness.
With this mind, one accomplishes the supreme Dharma of the Tathagata in the world and beyond. The following explains the virtues and functions of the true mind. Because there is this mind of the First Meaning, one can accomplish the Dharmakaya of the Tathagata, as well as all Dharmas such as the supreme Bodhi (Bodhi), Nirvana (Nirvana), purity, and subtlety in the world and beyond. Without this mind, one cannot accomplish them.
With the eye of holy wisdom, one enters into the self-nature and common nature of all things, establishing various aspects that are not shared with the evil views of non-Buddhist paths. It means that with the eye of holy wisdom, one enters into the self-nature and common nature of all Dharmas, establishing various aspects, which is solely the true mind.
。其所安立悉令悟。入佛之知見。不與外道惡見同。又云此七種第一義心。是聖人慧眼所見。建立七種不同為自相。共成法身為共相余義如上說。
大慧云何為外道惡見(至)見有見無而起言說 此徴釋惡見。謂彼外道等。不知境界一切諸法。皆是自心分別所現。于自性第一義說為有無。
大慧我今當說若了境如幻(至)及無知愛業緣 佛說若了自心所現境界。如幻不實。則一切妄想等悉滅也。言三有苦者果也。無知謂無明也。愛謂煩惱也。業謂有漏善惡等業也。是三皆因也。故論云。若離妄念。則無一切境界之相。唯一真心矣。
大慧有諸沙門婆羅門(至)依緣生住有已即滅 言起邪見人。不越在家出家二眾也。亦二乘外道二眾也。非有者謂計虛空自然為因也。及有者。謂計微塵世性自在天等為因也。即是計無因邪因為能生因也。于正因果外。計顯現諸物。依時而住。皆外道所計也。或計五蘊。十八界。十二處。依因緣生住。無常變異。生已即滅。不了常住真心。即二乘所計也。皆迷自心所現耳。
大慧彼于若相續若作用(至)不見根本故 此牒破也。言若相續者。即總牒其因果不斷也。若作用者。即牒其生滅之間暫有用也。若諸有。若陰界入滅名涅槃。若趣向涅槃名道。若有漏諸業。若
【現代漢語翻譯】 現代漢語譯本：他們所安立的一切，都使眾生領悟，進入佛的知見，不與外道邪惡的見解相同。又說，這七種第一義心，是聖人的慧眼所見，建立七種不同的體性作為自相，共同成就法身作為共相，其餘意義如上所述。
大慧，什麼是外道惡見？（至）見有見無而起言說。這是徵詢並解釋惡見。意思是那些外道等，不知道境界和一切諸法，都是自心分別所顯現的，于自性第一義諦上說為有或無。
大慧，我現在應當說，如果了知境界如幻（至）及無知愛業緣。佛說，如果了知自心所顯現的境界，如幻不實，那麼一切妄想等都將熄滅。所說的三有苦，是果報。無知，指的是無明。愛，指的是煩惱。業，指的是有漏的善惡等業。這三者都是因。所以《楞伽經》說：『如果遠離妄念，就沒有一切境界之相，唯有一顆真心。』
大慧，有各種沙門（Śrāmaṇa，出家修行者）婆羅門（Brāhmaṇa，祭司），（至）依緣生住有已即滅。這裡說的是產生邪見的人，不超出在家和出家二眾。也包括二乘（聲聞、緣覺）和外道二眾。『非有』指的是計度虛空自然為因。『及有』指的是計度微塵、世性、自在天等為因。這就是計度無因或邪因為能生之因。在正因果之外，計度顯現的諸物，依時而住，都是外道所計度的。或者計度五蘊（Skandha）、十八界（Dhātu）、十二處（Āyatana），依因緣生住，無常變異，生已即滅，不瞭解常住真心，這是二乘所計度的。這些都是迷惑于自心所顯現的。
大慧，他們對於若相續若作用（至）不見根本故。這是重申並破斥。所說的『若相續』，是總括其因果不斷。『若作用』，是重申其生滅之間暫時的作用。『若諸有』，『若陰界入滅名涅槃』，『若趣向涅槃名道』，『若有漏諸業』，若
【English Translation】 English version: Whatever they establish, they cause all beings to awaken and enter the knowledge and vision of the Buddha, not sharing the same views as heretics and evil views. Furthermore, it is said that these seven kinds of first principle minds are seen by the wisdom eyes of the sages, establishing seven different natures as self-characteristics, and jointly accomplishing the Dharmakāya (法身, Dharma body) as common characteristics. The remaining meanings are as described above.
Mahamati (大慧, Great Wisdom), what are the evil views of the heretics? (to) Seeing existence and non-existence, they give rise to speech. This is to inquire and explain evil views. It means that those heretics, etc., do not know that the realm and all dharmas are manifested by the discrimination of their own minds, and they speak of existence or non-existence in the first principle of self-nature.
Mahamati, I will now speak: if one understands the realm as illusory (to) and ignorance, love, and karmic conditions. The Buddha said, if one understands the realm manifested by one's own mind as illusory and unreal, then all delusions, etc., will be extinguished. The so-called suffering of the three realms (三有, three realms of existence) is the result. Ignorance refers to ignorance (無明, ignorance). Love refers to afflictions (煩惱, kleshas). Karma refers to defiled good and evil karma. These three are all causes. Therefore, the Laṅkāvatāra Sūtra says: 'If one is free from delusional thoughts, then there will be no appearance of any realm, only the one true mind.'
Mahamati, there are various Śrāmaṇas (沙門, wandering ascetics) and Brāhmaṇas (婆羅門, priests), (to) arising, abiding, and ceasing immediately upon existence depending on conditions. This refers to those who generate wrong views, not exceeding the two assemblies of householders and renunciants. It also includes the two assemblies of the Two Vehicles (聲聞、緣覺, Śrāvakas and Pratyekabuddhas) and heretics. 'Non-existence' refers to considering empty space and nature as the cause. 'And existence' refers to considering atoms, world-nature, and Ishvara (自在天, the Lord) as the cause. This is to consider no-cause or wrong-cause as the cause of arising. Outside of the correct cause and effect, considering the manifested things as abiding according to time is all that the heretics consider. Or considering the five Skandhas (五蘊, aggregates), eighteen Dhātus (十八界, elements), and twelve Āyatanas (十二處, sense bases) as arising, abiding, impermanent, and changing according to conditions, ceasing immediately upon existence, and not understanding the permanent true mind is what the Two Vehicles consider. All of these are delusions of what is manifested by one's own mind.
Mahamati, regarding their continuity and function (to) not seeing the root cause. This is to reiterate and refute. The so-called 'continuity' is to summarize the unbroken cause and effect. 'Function' is to reiterate the temporary function between arising and ceasing. 'If all existences', 'if the cessation of Skandhas, Dhātus, and Āyatanas is called Nirvana (涅槃, liberation)', 'if approaching Nirvana is called the path', 'if defiled karmas', if
修道所得名果。若冥初等二十五諦。上皆牒計也。言是破壞斷滅論者。破計也。謂外道無種生。即是破壞因果也。又言從有種生。生已滅。名斷滅論也。言何以故等者。徴結也。謂上妄計即體非有故云不得現法故。何獨現計本無。窮其初因亦不可得。故云不見根本故。
大慧譬如瓶破不作瓶事又如燋種不能生芽 次引喻明。言如瓶已破。不作瓶用事。以譬無種則無法。不作陰界入因事。又如雖有燋種不作芽事。以譬雖有自在天等為種。不能作陰界入相續生因事。
此亦如是若陰界處法(至)但是自心心虛妄所見 後言法合也。以上二因不成故。即無陰界入性可滅。今外道說有陰界入性。言三世中滅得涅槃者。是自心妄想也。彼陰界入無相續生。以有種無種不成因故故言但是自心虛妄所見。
複次大慧若本無有識(至)而作事業悉空無益 言重複次於前文。破轉計也。謂彼轉計所生。與無種有種三緣和合而生者。龜應生毛。沙應出油。然龜本無毛。沙本無油。合亦不生。三緣體空。如何生果。汝宗則壞。違決定義者。喻斥不成。故言宗壞。以違汝決定能生之義。又於一相中妄計。三緣。違我大乘決定之義。所作事業悉空無益者。事即是果。業乃是因。言因果事業。並唯妄說都無實義。
大慧三
【現代漢語翻譯】 現代漢語譯本： 修道所得的果實，如果像冥初（Prakrti，宇宙的本源）等二十五諦（Tattva，真實）的說法，那都是執著于計度。說這是破壞斷滅論的人，是爲了破除這種計度。他們認為外道沒有種子生長的說法，這就是破壞因果。又說從有種子生長，生長后就滅亡，這叫做斷滅論。為什麼這樣說呢？這是總結性的提問。因為上面所說的虛妄計度，就其本體來說並非真實存在，所以說不能得到現世的果報。不僅現在所計度的本無，追究其最初的原因也是不可能得到的，所以說不能見到根本。 大慧，譬如瓶子破了就不能再做瓶子的事情，又如燒焦的種子不能生出芽來。這是用比喻來說明。就像瓶子已經破了，就不能再用來做瓶子的事情，這是比喻沒有種子就沒有法，不能作為陰（Skandha，五蘊）、界（Dhatu，十八界）、入（Ayatana，十二入）的因。又如即使有燒焦的種子也不能生出芽來，這是比喻即使有自在天（Isvara，印度教中的主神）等作為種子，也不能作為陰、界、入相續產生的因。 這也是同樣的道理，如果陰、界、處、法（一直到），都只是自心虛妄所見。這是後面的總結。因為以上兩種原因不能成立，所以就沒有陰、界、入的自性可以滅。現在外道說有陰、界、入的自性，說在三世中滅盡就能得到涅槃，這都是自心的妄想。他們的陰、界、入沒有相續的產生，因為有種子和沒有種子都不能成立為因，所以說都只是自心虛妄所見。 再次，大慧，如果本來沒有識（Vijnana，意識），（一直到）所做的事業都是空無益處。這是重複前文，破除他們轉變的計度。他們認為所生之物，與無種、有種三種因緣和合而生，那麼烏龜就應該生毛，沙子就應該出油。然而烏龜本來沒有毛，沙子本來沒有油，即使和合也不會產生。三種因緣的本體是空的，怎麼能產生結果呢？你們的宗義就要崩潰了，違背了決定的定義。這是用比喻來駁斥不能成立。所以說宗義崩潰。因為違背了你們決定能夠產生的意義。又在一相中虛妄地計度三種因緣，違背了我大乘決定的意義。所做的事業都是空無益處，事業就是結果，行業就是原因。說因果事業，都只是虛妄的說法，都沒有真實的意義。 大慧，三種
【English Translation】 English version: The fruit obtained from cultivation, if it is like the twenty-five Tattvas (realities) such as Prakrti (the origin of the universe), are all clinging to calculations. Saying that this is a theory of destruction and annihilation is to refute this calculation. They believe that external paths have no concept of seed generation, which is the destruction of cause and effect. Furthermore, saying that from the generation of seeds, after growth, there is extinction, is called the theory of annihilation. Why is this so? This is a concluding question. Because the above-mentioned false calculations, in their essence, are not truly existent, therefore it is said that one cannot obtain present-life rewards. Not only is the present calculation fundamentally non-existent, but tracing back to its initial cause is also impossible, therefore it is said that one cannot see the root. Mahamati, it is like a broken bottle cannot perform the function of a bottle, and like a scorched seed cannot sprout. This is using a metaphor to illustrate. Just as a bottle that is broken cannot be used to perform the function of a bottle, this is a metaphor for how without a seed, there is no Dharma, and it cannot serve as the cause for Skandhas (aggregates), Dhatus (elements), and Ayatanas (sense bases). Furthermore, even if there is a scorched seed, it cannot sprout, this is a metaphor for how even if there is Isvara (the supreme god in Hinduism) as a seed, it cannot serve as the cause for the continuous generation of Skandhas, Dhatus, and Ayatanas. This is also the same principle, if the Skandhas, Dhatus, Ayatanas, and Dharmas (up to), are all merely seen as false perceptions of one's own mind. This is the later conclusion. Because the above two reasons cannot be established, therefore there is no self-nature of Skandhas, Dhatus, and Ayatanas that can be extinguished. Now, external paths say that there is a self-nature of Skandhas, Dhatus, and Ayatanas, and that extinguishing them in the three times can attain Nirvana, all of this is the delusion of one's own mind. Their Skandhas, Dhatus, and Ayatanas do not have continuous generation, because having seeds and not having seeds cannot be established as causes, therefore it is said that they are all merely false perceptions of one's own mind. Again, Mahamati, if there is fundamentally no Vijnana (consciousness), (up to) all the actions performed are empty and without benefit. This is repeating the previous text, refuting their transformed calculations. They believe that what is generated is generated from the combination of three conditions: no seed, having a seed. Then turtles should grow hair, and sand should produce oil. However, turtles fundamentally have no hair, and sand fundamentally has no oil, even if combined, they will not be produced. The essence of the three conditions is empty, how can they produce results? Your doctrine will collapse, violating the determined definition. This is using a metaphor to refute that it cannot be established. Therefore, it is said that the doctrine collapses. Because it violates your meaning of being determined to be able to produce. Furthermore, falsely calculating three conditions in one aspect violates the determined meaning of my Mahayana. All the actions performed are empty and without benefit, actions are results, and karma is the cause. Saying that cause and effect are all merely false statements, and have no real meaning. Mahamati, three
合為緣是因果性(至)熏習餘氣作如是說 此牒示其過也。謂彼外道以三合為緣。是因果性。可說為有成三世法。此即邪謬相承。及自惡見作是說耳。
大慧愚癡凡夫惡見所噬(至)妄稱一切智說 言凡夫外道。為惡見迷醉所噬。不能自知愚癡無智。妄稱一切智說。外道指六師為一切智人。二乘執權智為實智也。
大慧復有沙門婆羅門(至)如是思惟恒住不捨 自下言正見人。觀一切法皆無自性。如幻夢等。不離自心。無能所取及生住滅。如是觀察無有間斷。是名正觀。
大慧此菩薩摩訶薩(至)轉依次第成如來身 此菩薩摩訶薩者。即上正見沙門婆羅門也。行無相道者。謂萬行齊修三輪體寂也。漸升諸地者。謂初登歡喜地。乃至第七遠行地也。證無生法者。謂得無功用道登第八不動地也。入金剛喻三昧者。謂初地菩薩創得無分別智。斷異生性障。二地至十地菩薩如實修行。漸斷諸障增勝功德。第十一地等覺菩薩金剛喻定頓斷俱生二障種子也。轉依次第成如來身者。即等覺后念解脫道斷二障習氣。即得如來無上菩提。及大涅槃。二轉依果也。一謂轉染得凈。二謂轉迷得悟。又菩提名生得。二障障不生。今斷障得生。涅槃名顯得。本性清凈客塵翳故。今斷而彼顯。轉依位別通有六種。故云轉依次第成
【現代漢語翻譯】 現代漢語譯本：'合為緣是因果性'（指外道以三種事物結合爲因緣，認為是因果的本質）到'熏習餘氣作如是說'（熏習殘餘的習氣而這樣說）——這是揭示他們的過失。意思是說，那些外道認為三種事物結合爲因緣，就是因果的本質，可以認為由此成就三世的法。這實在是邪謬的相互承襲，以及自己錯誤的見解所導致的說法。
『大慧愚癡凡夫惡見所噬』（大慧啊，愚癡的凡夫被錯誤的見解所吞噬）到『妄稱一切智說』（虛妄地聲稱自己擁有一切智慧）——這裡說的是凡夫和外道，被錯誤的見解迷惑吞噬，不能自己認識到自己的愚癡和沒有智慧，虛妄地聲稱自己擁有一切智慧。這裡的外道指的是六師（六位外道宗師），認為他們是一切智人。二乘（聲聞乘和緣覺乘）之人執著于權巧的智慧，認為那是真實的智慧。
『大慧復有沙門婆羅門』（大慧啊，還有沙門和婆羅門）到『如是思惟恒住不捨』（像這樣思惟，恒常安住而不捨棄）——從這裡開始說的是具有正見的人。觀察一切法都沒有自性，如同幻象和夢境等，不離自己的心識，沒有能取和所取，以及生住滅。像這樣觀察沒有間斷，這叫做正觀。
『大慧此菩薩摩訶薩』（大慧啊，這位菩薩摩訶薩）到『轉依次第成如來身』（通過轉依的次第成就如來的身）——這裡的菩薩摩訶薩，指的就是上面所說的具有正見的沙門和婆羅門。『行無相道』，指的是萬行齊修，三輪體空的境界。『漸升諸地』，指的是最初登上歡喜地，乃至第七遠行地。『證無生法』，指的是證得無功用道，登上第八不動地。『入金剛喻三昧』，指的是初地菩薩初次獲得無分別智，斷除異生性障；二地到十地的菩薩如實修行，逐漸斷除各種障礙，增長殊勝的功德；第十一地等覺菩薩以金剛喻定頓然斷除俱生的兩種障礙的種子。『轉依次第成如來身』，指的是等覺菩薩在後念解脫道中斷除兩種障礙的習氣，就證得如來無上的菩提和大涅槃，這是兩種轉依的果。一是轉染為凈，二是轉迷為悟。另外，菩提的名稱是生得，兩種障礙會阻礙菩提的生起，現在斷除障礙而得生起。涅槃的名稱是顯現，本性清凈卻被客塵遮蔽，現在斷除客塵而使本性顯現。轉依的位次差別共有六種，所以說通過轉依的次第成就。
【English Translation】 English version: 'The combination as a condition is the nature of cause and effect' (referring to the heretics who consider the combination of three things as the condition and the essence of cause and effect) to 'perfuming the remaining traces, they speak thus' - this reveals their fault. It means that those heretics believe that the combination of three things as a condition is the essence of cause and effect, and it can be considered to accomplish the Dharma of the three times. This is truly a heretical inheritance and a statement resulting from their own evil views.
'Mahamati, foolish ordinary people are devoured by evil views' to 'falsely claiming to be omniscient' - this refers to ordinary people and heretics who are deluded and devoured by evil views, unable to recognize their own foolishness and lack of wisdom, falsely claiming to be omniscient. The heretics here refer to the Six Teachers (six heretical masters), considering them to be omniscient. The followers of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are attached to expedient wisdom, considering it to be true wisdom.
'Mahamati, again, there are śrāmaṇas and Brahmins' to 'thinking thus, they constantly abide without abandoning' - from here onwards, it speaks of those with right views. They observe that all dharmas have no self-nature, like illusions and dreams, not apart from their own minds, without the grasper and the grasped, and without arising, abiding, and ceasing. Observing in this way without interruption is called right contemplation.
'Mahamati, this Bodhisattva-Mahāsattva' to 'transforming the basis, gradually accomplishing the body of the Tathāgata' - the Bodhisattva-Mahāsattva here refers to the śrāmaṇas and Brahmins with right views mentioned above. 'Practicing the path of no-characteristics' refers to the state of cultivating all practices simultaneously, with the three wheels empty in essence. 'Gradually ascending the stages' refers to initially ascending the Joyful Ground (Pramudita), up to the Seventh Distant-Going Ground (Duraṃgama). 'Realizing the Dharma of no-birth' refers to attaining the path of no-effort, ascending the Eighth Immovable Ground (Acala). 'Entering the Vajra-like Samādhi' refers to the Bodhisattva of the First Ground initially obtaining non-discriminating wisdom, cutting off the obstructions of the nature of ordinary beings; the Bodhisattvas of the Second to Tenth Grounds truly cultivate, gradually cutting off various obstructions and increasing superior merits; the Bodhisattva of the Eleventh Ground, the Equal Enlightenment Ground (Samantaprabha), suddenly cuts off the seeds of the two co-arisen obstructions with the Vajra-like Samādhi. 'Transforming the basis, gradually accomplishing the body of the Tathāgata' refers to the Equal Enlightenment Bodhisattva cutting off the habitual energies of the two obstructions in the subsequent thought of the liberation path, thereby attaining the unsurpassed Bodhi and Great Nirvana of the Tathāgata, which are the fruits of the two transformations of the basis. One is transforming defilement into purity, and the other is transforming delusion into enlightenment. Furthermore, the name Bodhi is 'born-attainment'; the two obstructions hinder the arising of Bodhi, but now, by cutting off the obstructions, it is attained. The name Nirvana is 'manifestation'; the original nature is pure but obscured by adventitious dust, and now, by cutting off the dust, the original nature is manifested. There are six kinds of differences in the stages of transforming the basis, so it is said that the body of the Tathāgata is gradually accomplished through the transformation of the basis.
如來身也。余義如文可以意得。
大慧菩薩摩訶薩(至)于自悉檀應善修學 言但住心量觀察三有。又云令達唯心漸入諸地者。謂此一心法門。是凡聖之本。迷之墮世間生死。悟之證出世菩提。故先聖曰。世間不越三科。出世不過二果。二果者即如上釋成如來身二轉依果也。三科者。即此五蘊十二處十八界諸妄心法也。故云欲得佛身。應當遠離。乃至觀察令達唯心。于自心宗勸善修學。
爾時大慧菩薩摩訶薩(至)藏識海浪法身境界 大慧於此。雖通請說心意意識五法自性相。意欲如來且成前問。是故結請但云。順諸佛說藏識海浪法身境界也。言稱真實義諸佛教心者。揀非虛妄心識也。凡言心者。略示名體通有四種。梵音各別翻譯亦殊。一紇利陀耶。此云肉團心。是色身中五藏心也。如此方黃庭經五藏論中說。二緣慮心。此是八識俱能緣慮自分境故。此八各有心數。亦云心所。于中或無記。或通善染之殊。諸經論中自心所。法總名心也。謂善心噁心等。三質多耶。此雲集起心。唯是根本第八識也。積集諸法種子起現行故。四干栗陀耶。此云貞實心。亦云堅實心。此是真實心也。然第八識無別自體。但是真心。以不覺故。與諸妄想而有和合不和合義。和合義者能含染凈目為藏識。不和合者體常不變。目為真
【現代漢語翻譯】 現代漢語譯本： 如來的法身也是如此。其餘的意義可以參考經文，通過理解來領會。
大慧菩薩摩訶薩（直到）對於自身的悉檀（意為究竟的教義）應當好好修學。經文說『只是安住於心量的觀察三有（意為欲有、色有、無色有）』，又說『使達到唯心（意為萬法唯心所現），逐漸進入各個菩薩的階位』，所說的這個一心法門，是凡夫和聖人的根本。迷惑它就墮入世間的生死輪迴，領悟它就證得超脫世間的菩提覺悟。所以前代的聖人說：『世間不出三科（意為五蘊、十二處、十八界），出世間不過二果（意為轉依果和如來身）。』二果就是上面解釋的成就如來身的兩種轉依果。三科就是這五蘊、十二處、十八界等各種虛妄的心法。所以說想要得到佛身，應當遠離這些，乃至觀察使達到唯心，對於自己的心宗勸勉好好修學。
爾時大慧菩薩摩訶薩（直到）藏識（意為含藏一切種子識）海浪法身境界。大慧菩薩對於此，雖然普遍地請求解說心、意、意識、五法、自性相，但意在讓如來成就前面的提問。所以總結請求時只說：『順應諸佛所說的藏識海浪法身境界。』經文說稱之為真實義諸佛教心，是爲了揀擇不是虛妄的心識。凡是說到『心』，略微地指示名稱和體性，總共有四種。梵語發音各不相同，翻譯也不同。第一種是『紇利陀耶』，這裡翻譯為『肉團心』，是色身中的五臟之心。就像中土的《黃庭經》、《五臟論》中所說的那樣。第二種是緣慮心，這是八識都能夠緣慮各自的境界的緣故。這八識各自都有心數，也叫做心所。其中或者有無記，或者有善染的差別。各種經論中，自心所法總稱為心，指的是善心、噁心等。第三種是『質多耶』，這裡翻譯為『集起心』，唯獨是根本的第八識。積集各種法的種子，生起現行的緣故。第四種是『干栗陀耶』，這裡翻譯為『貞實心』，也叫做『堅實心』，這是真實的心。然而第八識沒有別的自體，只是真心，因為不覺悟的緣故，與各種妄想有和合與不和合的意義。和合的意義是能夠含藏染污和清凈，稱為藏識。不和合的意義是體性常常不變，稱為真。
【English Translation】 English version: The Tathagata's (如來) Dharma body is also like this. The remaining meanings can be understood by referring to the text and comprehending them.
Mahamati Bodhisattva Mahasattva (大慧菩薩摩訶薩) (up to) one should diligently study the own Siddhantha (悉檀) (ultimate doctrine). The text says, 'Just abide in the mind's capacity to observe the three realms of existence (三有) (the realms of desire, form, and formlessness),' and also says, 'To enable the attainment of Mind-Only (唯心) (all phenomena are manifestations of mind), gradually entering the various Bodhisattva stages,' what is spoken of as this One Mind Dharma gate is the root of both ordinary beings and sages. Being deluded by it leads to falling into the cycle of birth and death in the world, while realizing it leads to attaining the enlightenment of transcending the world. Therefore, the former sages said, 'The world does not go beyond the Three Categories (三科) (the five aggregates, twelve sense bases, and eighteen realms), while transcending the world does not go beyond the Two Fruits (二果) (the fruits of transformation and the Dharma body of the Tathagata).' The Two Fruits are the two kinds of transformation fruits that achieve the Dharma body of the Tathagata as explained above. The Three Categories are these five aggregates, twelve sense bases, eighteen realms, and various deluded mind-dharmas. Therefore, it is said that if one wants to attain the Buddha body, one should stay away from these, and even observe to attain Mind-Only, and encourage diligent study in one's own mind-doctrine.
At that time, Mahamati Bodhisattva Mahasattva (大慧菩薩摩訶薩) (up to) the Alaya-consciousness (藏識) (storehouse consciousness) ocean-wave Dharma body realm. Although Mahamati (大慧) universally requested explanations of mind, intention, consciousness, the five dharmas, and self-nature characteristics, his intention was to have the Tathagata (如來) complete the previous question. Therefore, in summarizing the request, he only said, 'In accordance with what the Buddhas speak of, the Alaya-consciousness (藏識) ocean-wave Dharma body realm.' The text says that it is called the 'true meaning of the Buddha-mind,' in order to distinguish it from the false consciousness. Whenever 'mind' is mentioned, it is briefly indicated by name and nature, and there are a total of four types. The Sanskrit pronunciations are different, and the translations are also different. The first is 'Hrdaya (紇利陀耶),' which is translated here as 'flesh-heart,' which is the heart of the five organs in the physical body, as described in the Chinese texts 'Yellow Court Scripture' (黃庭經) and 'Five Organs Treatise' (五臟論). The second is the 'discriminating mind,' which is because the eight consciousnesses are all able to discriminate their respective realms. These eight each have mental factors, also called mental events. Among them, there may be neutral, or good and defiled distinctions. In various sutras and treatises, the mental factors of one's own mind are collectively called 'mind,' referring to good mind, evil mind, etc. The third is 'Citta (質多耶),' which is translated here as 'accumulating mind,' which is only the fundamental eighth consciousness. It accumulates the seeds of various dharmas, giving rise to manifest activity. The fourth is 'Krtdaya (干栗陀耶),' which is translated here as 'true mind,' also called 'firm mind,' which is the true mind. However, the eighth consciousness has no separate self-nature, but is only the true mind. Because of non-awakening, it has the meaning of being in harmony and not in harmony with various delusions. The meaning of being in harmony is that it can contain defilement and purity, and is called the Alaya-consciousness (藏識). The meaning of not being in harmony is that its nature is constantly unchanging, and is called true.
如。即此離所行相稱真實義諸佛教心也。雖然四種體同。迷悟真妄義別。如取真金。須明識瓦礫及以偽寶但盡除之縱不識金。金體自現。
爾時世尊告大慧菩薩摩訶薩言(至)諸色相故 佛言有四因緣眼識轉。轉生也。一謂不覺外塵是自心現而執取故。二謂無始已來取著於色妄想熏習不斷故。三謂識本性。如是故。識以了別為自性故。四謂樂欲見諸色相故。
大慧以此四緣(至)猶如猛風吹大海水 言以此四緣。令心水流生轉識浪。如眼識既爾。余諸識亦如是。於一切諸根微塵毛孔。眼等諸轉識或頓生。譬如明鏡現眾色像。無有前後或漸生猶如猛風吹大海水。前波起后波隨。言微塵毛孔者。即色塵身根也。
心海亦爾境界風吹起諸識浪相續不絕 言外塵風擊如來藏心海。起諸識浪。造業感報生死不絕。亦如之。
大慧因所作相非一非異(至)差別境相有意識生 此明諸識展轉互為因也。言因所作相非一非異者。因即第八如來藏識也。所作相謂七轉識從第八所生也。非一者諸識行相不同也。非異者同皆緣起無自性也。言業與生相相系深縛者。謂第八識變起根身器界名為生相。六七二識無明覆故。由此執為實我實法第六意識引起前五造引滿業。感諸異報生死不絕。故云業與生相。相系深縛。是皆
【現代漢語翻譯】 現代漢語譯本：就像這樣。這就是離開能被描述的表象，符合真實意義的諸佛之心。雖然四種體性相同，但在迷惑和覺悟、真實和虛妄的意義上有所區別。比如獲取真金，必須明辨瓦礫以及偽造的寶物，只要完全去除它們，即使不認識金子，金子的本體也會自然顯現。
這時，世尊告訴大慧菩薩摩訶薩說：……（乃至）因為各種色相的緣故。佛說有四種因緣導致眼識生起和轉變。所謂『轉變』，就是產生。第一，因為不覺悟外在的塵境是自己內心的顯現而執著於它；第二，因為無始以來就對色相產生執著，虛妄的念頭不斷熏習；第三，因為識的本性就是如此，識以了別為自性；第四，因為喜歡觀看各種色相。
大慧，因為這四種因緣……（乃至）猶如猛烈的風吹動大海的水。意思是說，因為這四種因緣，使得心水流動，產生轉識的波浪。就像眼識這樣，其餘的各種識也是如此。在一切諸根、微塵毛孔、眼等各種轉識，或者頓然產生，譬如明鏡顯現各種色像，沒有先後順序；或者逐漸產生，猶如猛烈的風吹動大海的水，前一個波浪起來后，后一個波浪隨之而來。所說的微塵毛孔，就是色塵和身根。
心海也是這樣，境界的風吹動，生起各種識的波浪，相續不斷。意思是說，外在塵境的風衝擊如來藏心海，生起各種識的波浪，造業感受果報，生死輪迴永不停止，也是這樣。
大慧，作為因和所作的相，非一非異……（乃至）在差別的境界相中，有意識產生。這說明各種識輾轉互相作為因。所說的『因』，就是第八識如來藏識。『所作相』，指的是七轉識從第八識所生。『非一』，指的是各種識的行相不同。『非異』，指的是它們都同樣是緣起而沒有自性。所說的『業與生相，相互緊密束縛』，指的是第八識變現出根身器界，稱為生相。第六和第七識被無明覆蓋，因此執著於它是真實的我和真實的法，第六意識引起前五識造作引業和滿業，感受各種不同的果報，生死輪迴永不停止。所以說『業與生相，相互緊密束縛』。這些都是……
【English Translation】 English version: Thus. This is the mind of all Buddhas, which is in accordance with the true meaning of being apart from describable appearances. Although the four natures are the same, they differ in the meanings of delusion and enlightenment, truth and falsehood. For example, when obtaining true gold, one must clearly distinguish between rubble and counterfeit treasures. As long as they are completely removed, even if one does not recognize gold, the essence of gold will naturally appear.
At that time, the World Honored One said to Mahamati Bodhisattva-Mahasattva: ... (up to) because of various forms. The Buddha said that there are four causes and conditions that cause eye-consciousness to arise and transform. The so-called 'transformation' is production. First, because one is not aware that external dust is a manifestation of one's own mind and clings to it; second, because one has been clinging to forms since beginningless time, and false thoughts are constantly being cultivated; third, because the nature of consciousness is such, consciousness takes discernment as its nature; fourth, because one enjoys seeing various forms.
Mahamati, because of these four causes and conditions... (up to) like a fierce wind blowing the water of the great sea. It means that because of these four causes and conditions, the water of the mind flows, producing waves of transforming consciousness. Just like eye-consciousness, the other consciousnesses are also like this. In all roots, minute dust pores, eyes, and other transforming consciousnesses, they either arise suddenly, like a bright mirror reflecting various images without any order, or they arise gradually, like a fierce wind blowing the water of the great sea, with one wave rising after another. The minute dust pores mentioned are the dust of form and the root of the body.
The sea of mind is also like this, the wind of the realm blows, giving rise to various waves of consciousness, continuing without interruption. It means that the wind of external dust strikes the Tathagatagarbha (如來藏) (Womb of the Tathagata) mind-sea, giving rise to various waves of consciousness, creating karma and receiving retribution, and the cycle of birth and death never stops, just like this.
Mahamati, as the cause and the made appearance, neither one nor different... (up to) in the different realm appearances, consciousness arises. This explains that the various consciousnesses mutually act as causes. The 'cause' refers to the eighth consciousness, the Tathagatagarbha (如來藏) (Womb of the Tathagata) consciousness. The 'made appearance' refers to the seven transforming consciousnesses arising from the eighth consciousness. 'Not one' refers to the different characteristics of the various consciousnesses. 'Not different' refers to the fact that they are all dependently originated and have no self-nature. The phrase 'karma and the appearance of birth are deeply bound together' refers to the eighth consciousness manifesting the roots, body, and environment, which is called the appearance of birth. The sixth and seventh consciousnesses are covered by ignorance, therefore clinging to it as the real self and the real dharma. The sixth consciousness causes the first five consciousnesses to create karma that draws and fulfills, experiencing various different retributions, and the cycle of birth and death never stops. Therefore, it is said that 'karma and the appearance of birth are deeply bound together'. These are all...
不了色等諸塵自心妄現。故五識身轉也。大慧。眼等五識與五塵俱時。或因了別色等差別境相而意識生也。是故當知根身塵境一切諸法。皆是眾生自心妄識互為因果之所現也。故伽陀云。諸法于藏識。識於法亦爾。更互為因相。亦互為果相。
然彼諸識不作是念(至)無差別相各了自境 彼諸識等各了自境者。此明八識俱能了別自分境故。不知唯是自心妄現也。謂色是眼識境。乃至賴耶見分是第七識境。根身種子器界是藏識境。然此八識。離如來藏無別自體。以眾生不知故。執為八識之名。諸佛證得故。能成四智之用。若昧之則八識起執藏之號。七識。得染污之名。六識起遍計之情。五識徇根塵之相。若了之賴耶成圓鏡之體。持功德之門。末那為平等之原。一自他之性第六起觀察之妙。轉正法之輪。五識興所作之功。垂應化之跡斯則一心匪動。識智自分。不轉其體但轉其名。不分其理而分其事。
大慧諸修行者入於三昧(至)名為識滅 上明諸識展轉為因。各了自境。妄想流注。欲轉諸識。成智用者。以根本藏識微細難知。故舉二乘修劣三昧。不知諸識習氣種子。依藏識不滅。自謂我滅諸識入於三昧而實未也。但伏。六識不取塵境。彼將為滅。
大慧如是藏識行相微細(至)定慧之力皆不能知 此
【現代漢語翻譯】 現代漢語譯本：
色等諸塵，都是自心虛妄顯現的。所以說五識身是轉變的。大慧（Mahamati，菩薩名）。眼等五識與五塵同時生起，或者因爲了別色等差別境相而意識產生。因此應當知道，根身、塵境一切諸法，都是眾生自心虛妄的認識，互相為因果所顯現的。所以伽陀（Gatha，偈頌）說：『諸法存在於阿賴耶識（Alaya-vijnana，藏識），識也存在於諸法中。互相作為因相，也互相作為果相。』 然而這些識並不作這樣的念頭（直到）沒有差別相，各自了知自己的境界。』這些識各自了知自己的境界，這是說明八識都能了別自己的境的緣故，不知道僅僅是自心虛妄顯現的。所謂色是眼識的境界，乃至阿賴耶識的見分是第七識的境界，根身、種子、器界是藏識的境界。然而這八識，離開如來藏（Tathagatagarbha，如來藏）沒有別的自體。因為眾生不知道，執著為八識之名。諸佛證得的緣故，能成就四智的作用。如果迷惑了，那麼八識就生起執藏的名稱，第七識得到染污的名稱，第六識生起遍計的情感，五識順從根塵的相。如果明白了，阿賴耶識就成為圓鏡的本體，執持功德之門，末那識（Manas-vijnana，末那識）成為平等的根源，統一自他的本性，第六識生起觀察的妙用，轉動正法的法輪，五識興起所作的功用，垂示應化的軌跡。這樣就是一心不為所動，識和智各自安守本分，不改變它的本體，只是轉變它的名稱，不分割它的道理而分割它的事。 大慧（Mahamati，菩薩名），那些修行人進入三昧（Samadhi，三昧），（直到）名為識滅。』上面說明諸識輾轉為因，各自了知自己的境界，妄想流注。想要轉變諸識，成就智的作用的人，因為根本藏識微細難以知曉，所以舉出二乘人修習低劣的三昧，不知道諸識的習氣種子，依靠藏識而不滅，自己認為我滅了，諸識進入三昧，而實際上沒有。只是降伏了第六識不取塵境，他們就認為滅了。 大慧（Mahamati，菩薩名），像這樣藏識的行相微細，（直到）定慧的力量都不能知道。』這
【English Translation】 English version:
All the dusts such as form are falsely manifested by one's own mind. Therefore, the five consciousness bodies are transformed. Mahamati (name of a Bodhisattva). The five consciousnesses such as the eye consciousness arise simultaneously with the five dusts, or the consciousness arises because of distinguishing the different aspects of form and other objects. Therefore, it should be known that the root body, dust realms, and all dharmas are all manifestations of the false consciousness of sentient beings, mutually acting as cause and effect. Therefore, the Gatha (verse) says: 'All dharmas are in the Alaya-vijnana (store consciousness), and consciousness is also in the dharmas. They are mutually causes and also mutually effects.' However, these consciousnesses do not have such thoughts (until) there is no difference in appearance, and each knows its own realm.' That these consciousnesses each know their own realm means that the eight consciousnesses can all distinguish their own realms, but they do not know that it is merely a false manifestation of their own minds. That is, form is the realm of the eye consciousness, and even the seeing-portion of the Alaya-vijnana is the realm of the seventh consciousness, and the root body, seeds, and world are the realm of the store consciousness. However, these eight consciousnesses have no separate self-nature apart from the Tathagatagarbha (Buddha-nature). Because sentient beings do not know this, they cling to the name of the eight consciousnesses. Because the Buddhas have realized this, they can accomplish the function of the four wisdoms. If one is deluded, then the eight consciousnesses give rise to the name of clinging, the seventh consciousness obtains the name of defilement, the sixth consciousness gives rise to the emotion of discrimination, and the five consciousnesses follow the appearances of the roots and dusts. If one understands, the Alaya-vijnana becomes the substance of the perfect mirror, holding the gate of merit, the Manas-vijnana (mind consciousness) becomes the source of equality, unifying the nature of self and others, the sixth consciousness gives rise to the wonderful function of observation, turning the wheel of the Dharma, and the five consciousnesses give rise to the function of action, showing the traces of transformation. Thus, the one mind is unmoved, and consciousness and wisdom each keep to their own duties, not changing its substance but only changing its name, not dividing its principle but dividing its affairs. Mahamati (name of a Bodhisattva), those practitioners enter Samadhi (meditative absorption), (until) it is called the extinction of consciousness.' The above explains that the consciousnesses are mutually causes, each knowing its own realm, and false thoughts flow. Those who want to transform the consciousnesses and accomplish the function of wisdom, because the fundamental store consciousness is subtle and difficult to know, therefore, they cite the two vehicles who practice inferior Samadhi, not knowing that the habitual seeds of the consciousnesses rely on the store consciousness and do not perish, and they think that I have extinguished, and the consciousnesses have entered Samadhi, but in reality, they have not. They have only subdued the sixth consciousness from not taking dust realms, and they think that it has been extinguished. Mahamati (name of a Bodhisattva), like this, the characteristics of the store consciousness are subtle, (until) the power of Samadhi and wisdom cannot know. This
顯有能知者。謂如是諸識所依藏識行相微細。唯佛究竟知其邊際。及住地菩薩方能分知。其餘聲聞獨覺外道修行。而得三昧智慧。悉不能了。
唯有修行如實行者(至)自心所見能知之耳 言能知難知之。所以也。以智慧力了諸地相善達句義者。有了因也。無邊佛所廣集善根者。有緣因也。本有正因由是現前。自然明見妄習流注。故云能知。
大慧諸修行人宴處山林(至)如實修行大善知識 下中上修言隨人份量也。分別流注即上二種生住滅也。余義如文。皆當親。近善知識者。如馬鳴曰。諸佛法者有因有緣。因緣具足乃得成辨。如木中火性。是火正因。若無人知。不假方便能自燒木。無有是處。眾生亦爾。雖有正因熏習之力。不遇諸佛菩薩知識。示教利喜。慈悲攝護以之為緣。能自斷煩惱入涅槃者。則無是處。
爾時世尊重說頌言 泛論偈頌有四種不同。梵音亦異。仍具八意。不復備引。今此直明其大略。一但字滿三十二即為一頌。二諷頌或名直頌。謂以偈說法不頌長行。三應頌。重頌長行也。或為鈍根重說。或為後來之徒。或為增明前說。四集施頌。謂以少言攝集多義。施他誦持故。今此經內。於前四中二三所攝。然凡言長行偈諷相望。有五對之例。謂有無。廣略。離合。先後。隱顯。至文當
【現代漢語翻譯】 現代漢語譯本：
有能夠知曉這些的人。這是說，像這些識所依止的阿賴耶識（Ālaya-vijñāna，藏識，儲存一切種子識）的行相非常微細，只有佛才能究竟知曉它的邊際，以及住地菩薩才能部分地知曉。其餘的聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、獨覺（Pratyekabuddha，不依師教，自己悟道的修行者）、外道（Tīrthika，佛教以外的修行者）的修行，即使得到三昧（Samādhi，禪定）智慧，都不能完全瞭解。
只有修行如實修行的人，才能知曉自己心中所見。說能知曉難以知曉的，原因在於，以智慧力瞭解諸地之相，善於通達句義的人，有了因。在無邊佛所廣泛積聚善根的人，有了緣。本有的正因由此顯現，自然明見妄習流注，所以說能知曉。
大慧（Mahāmati，人名），那些在山林中安靜修行的修行人，要如實修行，親近大善知識（Kalyāṇa-mitra，引導他人向善的良師益友）。下、中、上修，是說隨各人根器而定。分別流注，就是指上文所說的兩種生、住、滅。其餘的意義如經文所說。都應當親近善知識。如馬鳴菩薩所說：『諸佛法，有因有緣，因緣具足才能成就。如同木中的火性，是火的正因。如果沒有人知道，不借助方便就能自己燃燒木頭，是沒有這樣的道理的。眾生也是這樣，雖然有正因熏習的力量，如果沒有遇到諸佛菩薩知識，以開示教導、利益歡喜，慈悲攝護作為緣，能夠自己斷除煩惱進入涅槃（Nirvāṇa，寂滅）的，是沒有這樣的道理的。』
這時，世尊（Bhagavān，佛的尊稱）再次說了頌：泛論偈頌有四種不同，梵音也不同，但都具備八種意義，不再一一列舉。現在只說明其大概。一是隻要字數滿三十二字就是一頌。二是諷頌，也叫直頌，是指用偈頌說法，不頌長行。三是應頌，是重頌長行。或是為鈍根的人重說，或是為後來的學徒，或是爲了增明前面的說法。四是集施頌，是指用簡短的語言概括多種意義，施與他人誦持。現在這部經中，包含在前四種中的第二種和第三種。然而凡是說長行和偈頌相互對照，有五對的例子，即有無、廣略、離合、先後、隱顯，到經文時會說明。
【English Translation】 English version:
There are those who are capable of knowing. This refers to the subtle characteristics of the Ālaya-vijñāna (storehouse consciousness), the basis upon which all these consciousnesses rely. Only the Buddha can ultimately know its boundaries, and only Bodhisattvas who have attained the stages (Bhūmi) can partially know it. The remaining Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), and Tīrthikas (non-Buddhists) who practice, even if they attain Samādhi (concentration) and wisdom, cannot fully understand it.
Only those who practice according to the true practice can know what they see in their own minds. The reason why it is said that it is difficult to know is that those who understand the characteristics of the stages with the power of wisdom and are skilled in understanding the meaning of the sentences have a cause. Those who have widely accumulated good roots in the presence of countless Buddhas have a condition. The inherent direct cause thus manifests, and they naturally clearly see the flow of deluded habits. Therefore, it is said that they are capable of knowing.
Mahāmati, those practitioners who dwell in the mountains and forests in solitude should practice truthfully and be close to great Kalyāṇa-mitras (spiritual friends). The terms 'lower, middle, and upper practice' refer to the varying capacities of individuals. Distinguishing the flow refers to the two kinds of arising, abiding, and ceasing mentioned above. The remaining meanings are as stated in the text. All should be close to good spiritual friends. As Aśvaghoṣa said: 'All Buddha-dharmas have causes and conditions, and they can only be accomplished when causes and conditions are complete. Just like the fire nature in wood, which is the direct cause of fire. If no one knows it, and it cannot burn the wood by itself without any means, there is no such reason. Sentient beings are also like this. Although there is the power of the direct cause of habitual tendencies, if they do not encounter the knowledge of Buddhas and Bodhisattvas, and if they do not have the conditions of instruction, benefit, joy, compassion, and protection, they cannot cut off their afflictions and enter Nirvāṇa (extinction) by themselves. There is no such reason.'
At that time, the Bhagavan (Blessed One) spoke again in verse: Generally speaking, there are four different kinds of verses, and the Sanskrit sounds are also different, but they all have eight meanings. I will not list them one by one. Now I will only explain the general outline. First, as long as the number of words is full of thirty-two, it is a verse. Second, satirical verses, also called direct verses, refer to using verses to explain the Dharma without praising the prose. Third, responsive verses are repeated verses of prose. Or they are repeated for those with dull roots, or for later disciples, or to further clarify the previous statement. Fourth, collected giving verses refer to summarizing multiple meanings in concise language and giving them to others to recite and hold. In this sutra, it includes the second and third of the previous four types. However, whenever prose and verses are compared, there are five pairs of examples, namely existence and non-existence, broad and concise, separation and combination, before and after, hidden and manifest, which will be explained when we get to the text.
審詳之。
譬如巨海浪斯由猛風起(至)對現境說五 此頌明前現識之海性自常住為彼六塵境界之風所飄動故。此七種識現識之體以為內因。六塵境界以為外緣。興盛六種粗重相故。故云譬如巨海浪。由斯猛風起。洪波鼓溟壑。無有斷絕時。藏識海常住。境界風所動種種諸識浪。騰躍。而轉生 云何名為境界之風。其風形狀當如何耶。謂青赤等種種顯色。能起眼識。珂貝等珠出種種勝妙音聲。能起耳識。檀乳等香薰布種種芬芬香氣。能起鼻識。木羅石蜜等諸安觸著和種種善美樂具。能起身識。鹹淡等味隨其所應出種種味。能起舌識現在之花。未來之果。種種法塵。隨為彼識所緣境界。能起意識。今此文中。舉塵取識應審觀察。彼末那識即是意識微細分位。無別體耳。如是六塵。能動心體令使散亂。譬如猛風故名為風故云青赤等諸色。珂貝乳石蜜鹽味眾花果 如是七識。及與藏識。同耶異耶。非同非異。離二邊故。譬如日與光明。水與波浪。非同非異。七識藏識。非同非異義。亦復如是故云日月與光明。非異非不異。意等七種識應知亦如是。如海共波浪。心俱和合生 如是七識。從何處所。來入藏識作七種數。流轉起動無斷絕時。如是七轉識不從內來。不從外來。不從中間來。唯藏識體變作七識譬如海水。動作波
【現代漢語翻譯】 現代漢語譯本： 仔細審察這些道理。
比如，巨大的海浪是由猛烈的風引起的（直到）針對顯現的境界說五：這首偈頌說明了前面的現識之海，其自性是常住的，卻被那六塵境界的風所飄動。這七種識以現識的本體作為內在原因，以六塵境界作為外在條件，從而興盛起六種粗重的現象。所以說，『譬如巨大的海浪，由猛烈的風而起，巨大的波浪沖擊著深邃的海溝，沒有斷絕的時候。藏識之海是常住的，被境界的風所動搖，種種諸識的波浪，騰躍而生。』
什麼是『境界的風』呢？這風的形狀又該是怎樣的呢？ 所謂青色、赤色等等各種顯現的顏色，能夠生起眼識；珂貝（珍貝）、珠子等發出各種殊勝美妙的聲音，能夠生起耳識；檀香、乳香等散佈各種芬芳的香氣，能夠生起鼻識；木羅（柔軟的布）、石蜜（蜂蜜）等各種安適的觸感，以及各種美好快樂的器具，能夠生起身識；鹹味、淡味等隨著它們各自的屬性，發出各種味道，能夠生起舌識；現在的花，未來的果，種種法塵，隨著它們成為那些識所緣的境界，能夠生起意識。現在在這段文字中，舉出塵來涵蓋識，應該仔細觀察。那末那識（manas-vijnana，第七識，意根）就是意識的微細部分，沒有別的本體。像這樣，六塵能夠動搖心體，使之散亂，就像猛烈的風一樣，所以稱為風。所以說，『青色、赤色等各種顏色，珂貝、乳香、石蜜、鹽味、各種花果』。
像這樣，七識以及藏識（alaya-vijnana，第八識，阿賴耶識），是相同還是不同呢？既不是相同，也不是不同，因為離開了兩種極端。比如太陽和光明，水和波浪，既不是相同，也不是不同。七識和藏識，它們之間非同非異的道理，也是這樣。所以說，『太陽和月亮與光明，不是不同也不是非不同，意等七種識，應該知道也像這樣，如海與波浪，心共同和合而生。』
像這樣，七識從什麼地方，來到藏識中，作為七種數量，流轉起動，沒有斷絕的時候呢？像這樣，七轉識不是從內部而來，不是從外部而來，也不是從中間而來，唯有藏識的本體變化成七識，比如海水，動作成波浪。
【English Translation】 English version: Examine these principles in detail.
For example, a huge sea wave arises from a fierce wind (up to) speaking of the present realm, five: This verse explains that the nature of the preceding present consciousness-sea is constant, yet it is stirred by the wind of the six sense-objects. These seven consciousnesses take the substance of the present consciousness as the internal cause and the six sense-objects as the external condition, thus flourishing the six coarse phenomena. Therefore, it is said, 'Like a huge sea wave, arising from a fierce wind, huge waves crash against the deep trenches of the sea, without ceasing. The alaya-vijnana (store consciousness) sea is constant, stirred by the wind of the realm, various waves of consciousness leap and arise.'
What is the 'wind of the realm'? What should be the shape of this wind? What are called blue, red, and other various manifested colors can give rise to eye consciousness; cowries (precious shells), pearls, etc., emit various excellent and wonderful sounds, which can give rise to ear consciousness; sandalwood, frankincense, etc., spread various fragrant scents, which can give rise to nose consciousness; mulo (soft cloth), rock honey (honey), and other comfortable tactile sensations, as well as various beautiful and pleasant instruments, can give rise to body consciousness; salty, bland, and other tastes, according to their respective properties, emit various flavors, which can give rise to tongue consciousness; present flowers, future fruits, and various dharma-objects, as they become the objects of those consciousnesses, can give rise to mind consciousness. Now, in this passage, citing objects to encompass consciousness, one should carefully observe. That manas-vijnana (seventh consciousness, mind-root) is a subtle part of consciousness, with no other substance. In this way, the six sense-objects can shake the mind-body, causing it to be scattered, just like a fierce wind, so it is called wind. Therefore, it is said, 'Blue, red, and other colors, cowries, frankincense, rock honey, salty tastes, various flowers and fruits.'
Like this, are the seven consciousnesses and the alaya-vijnana (eighth consciousness, store consciousness) the same or different? Neither the same nor different, because they are apart from the two extremes. For example, the sun and light, water and waves, are neither the same nor different. The principle of the non-identity and non-difference between the seven consciousnesses and the alaya-vijnana is also like this. Therefore, it is said, 'The sun and moon and light are not different and not non-different, the seven consciousnesses such as mind should be known to be like this, like the sea and waves, the mind arises together in harmony.'
Like this, from what place do the seven consciousnesses come to the alaya-vijnana, as seven quantities, flowing and moving without ceasing? Like this, the seven transforming consciousnesses do not come from within, do not come from without, and do not come from the middle; only the substance of the alaya-vijnana transforms into the seven consciousnesses, like seawater, moving into waves.
浪故云譬如海水動。種種波浪轉。藏識亦如是。種種諸識生。心意及意識。為諸相故說 如是現識。及七轉識。八種心識。唯有生滅無常相耶。亦有實相常住相耶。如是八識。從無始來三際不動。四相不遷。真實常住。自性清凈。功德滿足。無有二相。故云八識無別相。無能相所相。譬如海波浪。是則無差別。諸識心如是。異亦不可得 諸識本寂。妄塵無體。由不覺故前五識轉。覽現塵境。第六分別。起惑造業第七傳送執我我所。能廣積集。同爲能熏第八藏識。受熏持種。積集不亡。展轉為因。流轉不息故云心能積集業。意能廣積集。了別故名識對現境說五 是知離心之境。文理俱虛。即識之塵詮量有據狂心不歇。歇即菩提。垢凈心明。本來是佛。
爾時大慧菩薩摩訶薩以頌問曰 自下三重問答躡前而起。總一十八偈。各有經家生起。此即初番問生起也。下準此。
青赤諸色像眾生識顯現如浪種種法雲何愿佛說 上云青赤等塵發生。諸識。如海波浪皆非一異。又云心積集等。行相有殊。故致斯問。
爾時世尊以頌答曰 青赤諸色像浪中不可得言心起眾相開悟諸凡夫 上二句明色即是空。故不可得。次一句空即是色。故起眾相。下一句釋第三句。
而彼本無起自心所取離能取及所取與彼波浪同
【現代漢語翻譯】 現代漢語譯本： 浪潮的起伏就像海水的波動一樣。種種波浪不斷翻滾變化，阿賴耶識（Ālaya-vijñāna，藏識）也是如此，種種不同的識由此而生。心、意和意識，是爲了種種現象而說的。像這樣，現識以及七轉識，這八種心識，只有生滅無常的相狀嗎？還是有真實常住的相狀呢？這八識，從無始以來，在過去、現在、未來三世中都不動搖，不受生、住、異、滅四相的遷變影響，是真實常住的，自性清凈，功德圓滿，沒有能取和所取這二相的分別。所以說八識沒有差別相，沒有能相和所相。就像海水的波浪，實際上是沒有差別的。各種識心也是這樣，它們的差異是不可得的。 諸識的本性是寂靜的，妄想的塵埃沒有實體。由於不覺悟，前五識開始運轉，觀察呈現的塵境。第六識進行分別，產生迷惑並造作惡業。第七識傳送並執著于『我』和『我的』，廣泛地積累。這些共同作為能熏習的力量，作用於第八阿賴耶識（Ālaya-vijñāna，藏識），阿賴耶識接受熏習，保持種子，積累而不消失，輾轉相續作為原因，使生死輪迴流轉不息。所以說心能夠積累業，意能夠廣泛地積累業。因爲了別的緣故，所以稱之為識，針對呈現的境界而說前五識。 由此可知，離開心而存在的境界，在文理上都是虛假的。即使是識的塵埃，也能通過詮釋衡量找到依據。狂妄的心如果不停止，停止的那一刻就是菩提。當污垢消除，心就變得明亮，本來就是佛。
這時，大慧菩薩摩訶薩（Mahā-sattva，偉大的菩薩）用偈頌提問：下面的三重問答是承接前面的內容而提出的，總共有十八個偈頌。每個偈頌都有經家的生起。這裡是初番的問生起。下面的內容依此類推。
青色、赤色等各種色相，以及眾生的識所顯現的，就像波浪一樣種種不同的法，是怎樣的呢？希望佛陀能夠解說。 上面說青色、赤色等塵埃產生各種識，就像海水的波浪一樣，既不是單一也不是差異。又說心積累等等，其執行狀態有差別，所以才提出這樣的問題。
這時，世尊用偈頌回答說：青色、赤色等各種色相，在波浪中是不可得的。說是心生起各種現象，是爲了開悟各種凡夫。 上面兩句說明色即是空，所以是不可得的。下一句說明空即是色，所以生起各種現象。最後一句解釋第三句。
而這些現象本來沒有生起，是自心所執取的。遠離能取和所取，就像那些波浪一樣。
【English Translation】 English version: The movement of waves is like the fluctuation of seawater. Various waves continuously roll and change, and so it is with the Ālaya-vijñāna (store consciousness), from which various different consciousnesses arise. Mind, thought, and consciousness are spoken of for the sake of various phenomena. Like this, the present consciousness and the seven transforming consciousnesses, these eight kinds of consciousness, do they only have the characteristics of arising and ceasing, of impermanence? Or do they have the characteristics of true permanence? These eight consciousnesses, from beginningless time, are unmoving in the three times of past, present, and future, and are not affected by the changes of the four characteristics of birth, dwelling, change, and extinction. They are truly permanent, their self-nature is pure, their merits are complete, and there is no distinction between the perceiving subject and the perceived object. Therefore, it is said that the eight consciousnesses have no different characteristics, no characteristics of the perceiver and the perceived. Just like the waves of the sea, there is actually no difference. The various consciousness-minds are also like this, their differences are unattainable. The nature of all consciousnesses is quiescent, and the dust of delusion has no substance. Due to non-awakening, the first five consciousnesses begin to operate, observing the presented dust realms. The sixth consciousness makes distinctions, generating delusion and creating evil karma. The seventh consciousness transmits and clings to 'I' and 'mine,' accumulating extensively. These together act as the power of conditioning, acting on the eighth Ālaya-vijñāna (store consciousness), which receives conditioning, maintains seeds, accumulates without disappearing, and continues as a cause, causing the cycle of birth and death to flow without ceasing. Therefore, it is said that the mind can accumulate karma, and thought can accumulate karma extensively. Because of the function of discernment, it is called consciousness, and the first five consciousnesses are spoken of in relation to the presented realms. From this, it can be known that realms that exist apart from the mind are false in both meaning and principle. Even the dust of consciousness can be found to have a basis through interpretation and measurement. If the deluded mind does not cease, the moment it ceases is Bodhi. When defilements are removed, the mind becomes bright, and is originally Buddha.
At this time, the Mahā-sattva (great being) Mahāmati Bodhisattva asked in verse: The following triple question and answer arises from the preceding content, totaling eighteen verses. Each verse has its origin in the sutra writer. This is the initial question arising. The following content follows this pattern.
Blue, red, and various other forms, as well as the consciousnesses of sentient beings that appear, like the various different dharmas of waves, what are they like? I hope the Buddha can explain. Above it was said that blue, red, and other dusts produce various consciousnesses, like the waves of the sea, which are neither singular nor different. It was also said that the mind accumulates, etc., and its modes of operation are different, so this question is raised.
At this time, the World Honored One answered in verse: Blue, red, and various other forms are unattainable in the waves. It is said that the mind arises with various phenomena in order to enlighten various ordinary beings. The above two lines explain that form is emptiness, so it is unattainable. The next line explains that emptiness is form, so various phenomena arise. The last line explains the third line.
And these phenomena originally do not arise, they are grasped by one's own mind. Being apart from the perceiver and the perceived, just like those waves.
此一偈法合重明青赤諸色像。浪中不可得二句也。
身資財安住眾生識所現是故見此起與浪無差別 色身正報也。資生財物及安住處依報也。此一偈法合重明言心起眾相。造業感報依正不同。皆是眾生自心妄現。
爾時大慧復說頌言大海波浪性鼓躍可分別藏識如是起何故不覺知 此約法喻而難。
爾時世尊以頌答曰阿賴耶如海轉識同波浪為凡夫無智譬喻廣開演 依彼大海譬喻演說使愚夫通曉。
爾時大慧復說頌言譬如日光出上下等皆照世間燈亦然應為愚說實 大慧因上言心起眾相。開悟諸凡夫。即是如來方便不說實法。故問如日光出時。等照于萬物。如來既出世。應為諸愚夫。平等說真實。
已能開示法何不顯真實 言如來已為眾生開示諸法。何故不為愚夫說真實法。
爾時世尊以頌答曰若說真實者彼心無真實(至)心境界亦然 此一頌半上二句法說。謂非器不堪聞。實非不平等。次三句舉三喻況彼心無實。第三一句以法合喻。故云亦然。
境界不具故次等而轉生(至)無有定次第 次一頌半言外境緣若不具足內識即次第轉生。故成唯識云。依止根本識。諸識隨緣現。或俱或不俱。如波濤依水。謂緣若同時具足即俱現。如鏡現像無有前後。此偈明緣不同具即次第而轉生
【現代漢語翻譯】 現代漢語譯本： 這一偈頌的法義是再次闡明青色、赤色等諸種色相。就像在波浪中無法找到兩個相同的波浪一樣。
『身資財安住眾生識所現是故見此起與浪無差別』——色身是正報。資生財物及安住處是依報。這一偈頌的法義是再次闡明心生起種種現象。造業感得的果報，依報和正報各不相同，但都是眾生自心虛妄顯現。
當時，大慧菩薩又說偈頌道：『大海波浪性鼓躍可分別藏識如是起何故不覺知』——這是用比喻來發問。
當時，世尊用偈頌回答說：『阿賴耶如海轉識同波浪為凡夫無智譬喻廣開演』——這是依據大海的比喻來演說，使愚笨的人也能明白。
當時，大慧菩薩又說偈頌道：『譬如日光出上下等皆照世間燈亦然應為愚說實』——大慧菩薩因為上面所說的心生起種種現象，是爲了開悟那些凡夫俗子，所以如來只是方便說法，沒有說真實之法。所以他問，就像日光出來時，平等照耀萬物一樣，如來既然出世，就應該為愚笨的人平等地宣說真實之法。
『已能開示法何不顯真實』——意思是說，如來已經為眾生開示了諸法，為什麼不為愚笨的人說真實之法呢？
當時，世尊用偈頌回答說：『若說真實者彼心無真實(至)心境界亦然』——這一頌的前兩句是法說，意思是說，不是適合的根器，不堪聽聞真實之法，並非佛陀不平等。後面的三句舉了三個比喻來比況那些人心沒有真實。最後一句用佛法來合比喻，所以說『亦然』。
『境界不具故次等而轉生(至)無有定次第』——接下來的一頌半說的是，外境的因緣如果不具足，內在的識就會次第地轉生。所以《成唯識論》說：『依止根本識，諸識隨緣現，或俱或不俱，如波濤依水。』意思是說，如果因緣同時具足，就會同時顯現，就像鏡子顯現影像一樣，沒有先後順序。這首偈頌說明了因緣不同，具足時就會次第地轉生。
【English Translation】 English version: This verse's Dharma meaning is to re-clarify the various forms of colors such as blue and red. Just as two identical waves cannot be found in the waves.
'The body, resources, and dwelling places are manifested by the consciousness of sentient beings; therefore, seeing this arising is no different from waves' - The physical body is the direct retribution (Zhengbao). Resources and dwelling places are the circumstantial retribution (Yibao). The Dharma meaning of this verse is to re-clarify that the mind gives rise to various phenomena. The retribution felt from creating karma, the circumstantial and direct retributions are different, but all are illusory manifestations of sentient beings' own minds.
At that time, Mahamati (Da Hui, meaning great wisdom) again spoke in verse: 'The nature of the great ocean's waves is agitated and can be distinguished; the Alaya (Ālàyé, storehouse consciousness) arises in this way, why is it not perceived?' - This is questioning using a metaphor.
At that time, the World Honored One answered in verse: 'The Alaya (Ālàyé, storehouse consciousness) is like the ocean, the transforming consciousness is like the waves; for foolish ordinary people, this metaphor is broadly explained' - This is explaining based on the metaphor of the great ocean, so that foolish people can also understand.
At that time, Mahamati (Da Hui, meaning great wisdom) again spoke in verse: 'For example, when the sunlight comes out, it equally illuminates the world; the same should be true of the lamp, one should speak the truth for the foolish' - Mahamati (Da Hui, meaning great wisdom) because of the above-mentioned arising of various phenomena from the mind, is to enlighten those ordinary people, so the Tathagata (Rúlái, Thus Come One) only speaks expediently, not speaking the true Dharma. So he asks, just as when the sunlight comes out, it equally illuminates all things, since the Tathagata (Rúlái, Thus Come One) has appeared in the world, he should equally proclaim the true Dharma for the foolish.
'Having already revealed the Dharma, why not reveal the truth?' - This means that the Tathagata (Rúlái, Thus Come One) has already revealed the Dharmas for sentient beings, why not speak the true Dharma for the foolish?
At that time, the World Honored One answered in verse: 'If the truth is spoken, their minds have no truth (to) the realm of the mind is also thus' - The first two lines of this verse are Dharma speech, meaning that those who are not suitable vessels are not capable of hearing the true Dharma, it is not that the Buddha is not equal. The following three lines give three metaphors to compare those whose minds have no truth. The last line uses the Dharma to combine the metaphor, so it says 'also thus'.
'Because the conditions are not complete, it arises in sequence (to) there is no fixed order' - The following one and a half verses say that if the external conditions are not complete, the internal consciousness will arise in sequence. Therefore, the Vijnaptimatrata-siddhi (Chéng Wéishì Lùn, Treatise on the Establishment of Consciousness-only) says: 'Relying on the fundamental consciousness, the various consciousnesses manifest according to conditions, sometimes together, sometimes not together, like waves relying on water.' This means that if the conditions are complete at the same time, they will manifest at the same time, just like a mirror showing images, there is no order. This verse explains that the conditions are different, and when complete, they will arise in sequence.
也。以第六識分別諸法塵。故云識以能了知。意緣阿賴耶。起我我所執。故云意複意謂然。五識隨現塵。何有定次第。
譬如工畫師及畫師弟子(至)綺煥成眾像 是二頌言畫色本無形。隨形即畫像。以況如來本無法。隨機即說法。豈得止說一種法也。
言說則變異真實離文字(至)于彼為非說 此三頌半正明如來應機說異也。上二句總標說意。次五句謂對利根說一乘真實法。次五句謂對余鈍根說種種如幻法。一一如文。下二句謂所說法不應機者翻為妄語。故云非說。
譬如眾病人良醫隨授藥如來為眾生隨心應量說 是一頌又以良醫隨病授藥不同。況如來應量說法有異。故不得如日平等照物。以結前問。
世間依怙者證智所行處外道非境界聲聞亦復然 依怙者即如來也。
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複次大慧菩薩摩訶薩(至)通達自心分別之相 能取所取者。亦云能緣所緣。謂即心識見相二分也。故華嚴經云能緣所緣力種種法出生。余文意謂欲了知者。應離浮沉諸惡覺觀。真實修行也。
複次大慧菩薩摩訶薩(至)當勤修學 住智慧心所住相者。即上云通達自心分別之相也。
【現代漢語翻譯】 現代漢語譯本：也。第六識（意識，the sixth consciousness）通過分別諸法塵（all dharmas）來認知。所以說識的功能在於了知。意（末那識，Manas consciousness）緣于阿賴耶識（Alaya consciousness），產生我執和我所執。所以說意是這樣運作的。前五識（眼識、耳識、鼻識、舌識、身識，the five senses）隨著顯現的塵境而生起，哪裡有什麼固定的次第呢？
譬如工畫師及畫師弟子（如同工匠畫師和他的弟子）(至)綺煥成眾像（描繪出絢麗多彩的各種形象） 是二頌言畫色本無形（這兩句頌說顏料本身沒有固定的形狀），隨形即畫像（隨著所要描繪的形狀而形成影象）。用來比喻如來本無法（如來本身並沒有固定的法），隨機即說法（隨著眾生的根機而說法）。怎麼能只說一種法呢？
言說則變異真實離文字（如果用言語表達，就會變異，因為真實的道理是超越文字的）(至)于彼為非說（對於不應機的對象來說，所說的法就不是真正的說法） 這三頌半正是爲了說明如來應機說法。上面兩句總括了說法的意旨。接下來的五句是說對於利根的人說一乘真實法。再接下來的五句是說對於其餘鈍根的人說種種如幻的法。每一句都如文字表面所表達的意思。最後兩句是說所說的法如果不應機，反而會變成妄語。所以說對於不應機的對象來說，所說的法就不是真正的說法。
譬如眾病人良醫隨授藥（譬如醫生根據不同病人的病情給予不同的藥物）如來為眾生隨心應量說（如來爲了眾生，隨著他們的心量和根器而說法） 這一頌又用良醫隨著病人的病情給予不同的藥物來比喻如來應量說法有所不同。所以不能像太陽平等地照耀萬物一樣。以此來總結前面的提問。
世間依怙者證智所行處（世間的依怙者，如來，是證悟的智慧所能到達的境界）外道非境界聲聞亦復然（外道無法理解這個境界，聲聞也同樣如此） 依怙者即如來也（依怙者就是如來）。
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複次大慧菩薩摩訶薩（再次，大慧菩薩摩訶薩）(至)通達自心分別之相（通達自己內心的分別之相） 能取所取者（能取和所取），也叫做能緣所緣（能緣和所緣）。就是指心識的見分和相分。所以《華嚴經》說：『能緣所緣力，種種法出生。』其餘文字的意思是說想要了知這些道理的人，應該遠離浮沉等各種惡覺觀，如實修行。
複次大慧菩薩摩訶薩（再次，大慧菩薩摩訶薩）(至)當勤修學（應當勤奮修學） 住智慧心所住相者（安住于智慧心所安住的境界），就是上面所說的通達自心分別之相。
【English Translation】 English version: Also. The sixth consciousness (Vijnana, the sixth consciousness) distinguishes all dharmas (Dharma-dhatu). Therefore, it is said that the function of consciousness is to understand. Manas (Manas consciousness) is based on Alaya (Alaya consciousness), giving rise to the attachment to self and what belongs to self. Therefore, it is said that Manas operates in this way. The five senses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) arise with the manifested dust realms, so how can there be a fixed order?
For example, a skilled painter and his apprentice (like a skilled painter and his apprentice) ... (to) create a variety of colorful images (depicting a variety of colorful images). These two verses say that the colors of the painting have no inherent form (the colors of the painting have no inherent form), and the image is formed according to the shape (the image is formed according to the shape to be depicted). It is used to illustrate that the Tathagata has no fixed Dharma (the Tathagata has no fixed Dharma), and speaks Dharma according to the occasion (speaks Dharma according to the occasion of sentient beings). How can only one kind of Dharma be spoken?
Speaking changes, and reality is beyond words (if expressed in words, it will change, because the true principle is beyond words) ... (to) it is not speaking to them (for those who are not suitable, what is said is not true speaking). These three and a half verses are to clarify that the Tathagata speaks differently according to the occasion. The first two sentences summarize the intention of speaking. The next five sentences say that for those with sharp roots, the One Vehicle of True Dharma is spoken. The next five sentences say that for those with dull roots, various illusory Dharmas are spoken. Each sentence is as the literal meaning expresses. The last two sentences say that if the Dharma spoken is not suitable, it will become false speech. Therefore, it is said that for those who are not suitable, what is said is not true speaking.
For example, a good doctor prescribes medicine according to the illness of the patient (for example, a doctor gives different medicines according to the different conditions of the patient). The Tathagata speaks according to the minds and capacities of sentient beings (the Tathagata speaks according to the minds and capacities of sentient beings). This verse uses the analogy of a good doctor giving different medicines according to the patient's condition to illustrate that the Tathagata's teaching varies according to the capacity of the audience. Therefore, it cannot be like the sun shining equally on all things. This concludes the previous question.
The refuge of the world, the place where enlightened wisdom goes (the refuge of the world, the Tathagata, is the realm that enlightened wisdom can reach). Heretics are not in this realm, nor are Sravakas (heretics cannot understand this realm, nor can Sravakas). The refuge is the Tathagata (the refuge is the Tathagata).
Commentary on the Lankavatara Sutra, Volume 2 Taisho Tripitaka, Volume 39, No. 1791, Commentary on the Lankavatara Sutra
Commentary on the Lankavatara Sutra, Volume 3
Furthermore, Mahamati Bodhisattva (Furthermore, Mahamati Bodhisattva) ... (to) understand the characteristics of the distinctions of one's own mind (understand the characteristics of the distinctions of one's own mind). The grasper and the grasped (the grasper and the grasped) are also called the enabler and the enabled (the enabler and the enabled). It refers to the seeing aspect and the appearance aspect of consciousness. Therefore, the Avatamsaka Sutra says: 'The power of the enabler and the enabled gives rise to all kinds of dharmas.' The rest of the text means that those who want to understand these principles should stay away from the various evil perceptions such as floating and sinking, and practice truthfully.
Furthermore, Mahamati Bodhisattva (Furthermore, Mahamati Bodhisattva) ... (to) diligently study (diligently study). Abiding in the state of mind of wisdom (abiding in the state of mind of wisdom) is what was said above about understanding the characteristics of the distinctions of one's own mind.
何等為三所謂無影像相(至)於此三相修行不捨 言跛驢者。謂未得無功用慧故以況之。
大慧無影像相者(至)趣佛地故而得生起 無影像相者。謂無分別智離二取也。然二乘外道所習淺陋。如來常種種訶叱。於此反取之者。欲其迴心舍邪途入正轍也。諸佛愿持。相者。謂如諸佛皆發弘誓成熟有情嚴凈佛土也。自證聖智所趣相者。謂如來法身自覺聖智相也。余文可知。
大慧是名上聖智三種相(至)應勤修學 言以是三相能到如來地。故勸令修學。
爾時大慧菩薩摩訶薩(至)聖智事自性法門 諸菩薩眾心念謂五法三自性八識二無我。皆是聖人度眾生法門事。如來上既說八識竟。亦應為我說百八句差別所依。五法聖智事三自性法門眾有此念。故大慧承諸佛神力而興是問。言聖智事者即五法也。
一切如來應正等覺(至)色究竟天成如來身 言自共相者。且以四諦中苦諦言之。如苦諦下三界依正蘊界處等一切諸法。各各不同名自相。苦諦即名共相。謂苦諦四門中。無常為一切有為法共相。苦為一切有漏法共相。空與無我通為一切法共相。又如五陰不同名自相。共成人身名共相。界處等亦爾乃至一切諸法各各又有自共相也。兜率陀者此云知足彼天內宮是一生補處菩薩所居也。色究竟天。是
【現代漢語翻譯】 現代漢語譯本： 什麼是三種相？即所謂的無影像相，對於這三種相，修行時不應捨棄。說『跛驢』，是指未獲得無功用慧，所以用它來比喻。
大慧（Mahamati），無影像相是指，趨向佛地而產生的。無影像相，是指沒有分別智，遠離了能取和所取。然而二乘（Sravakas and Pratyekabuddhas）和外道所修習的淺薄簡陋，如來（Tathagata）常常以各種方式呵斥。如果有人反而取用這些，是希望他們回心轉意，捨棄邪途，進入正道。諸佛的愿持相，是指諸佛都發下宏大的誓願，成熟有情，莊嚴清凈佛土。自證聖智所趨相，是指如來法身自覺聖智的相。其餘的文字可以自己理解。
大慧，這被稱為上聖智的三種相，應當勤奮修學。說通過這三種相能夠到達如來地，所以勸勉修學。
當時，大慧菩薩摩訶薩（Mahasattva）心想，聖智的事和自性法門是什麼？諸菩薩眾心中想到，五法、三自性、八識、二無我，都是聖人度化眾生的法門。如來上面已經說了八識，也應該為我說說百八句差別所依，五法聖智事，三自性法門。眾菩薩有這樣的想法，所以大慧承蒙諸佛的神力而提出這個問題。說『聖智事』，就是指五法。
一切如來應正等覺（Tathagata Arhat Samyaksambuddha）所說的自共相是什麼？且以四諦（Four Noble Truths）中的苦諦（Dukkha）來說，如苦諦下的三界（Three Realms）依正、蘊（Skandha）、界（Dhatu）、處（Ayatana）等一切諸法，各自不同，名為自相。苦諦即名為共相。即苦諦四門中，無常（Anitya）為一切有為法（conditioned phenomena）的共相，苦為一切有漏法（contaminated phenomena）的共相，空（Sunyata）與無我（Anatma）通為一切法的共相。又如五陰（Five Skandhas）不同，名為自相，共同構成人身，名為共相。界、處等也是這樣，乃至一切諸法各自又有自共相。兜率陀（Tusita）這裡翻譯為知足，那個天界的內宮是一生補處菩薩所居住的地方。色究竟天（Akanistha），是
【English Translation】 English version: What are the three aspects? They are the so-called aspect of no-image. One should not abandon the practice of these three aspects. The term 'lame donkey' refers to one who has not attained the wisdom of non-effort, hence the analogy.
Mahamati, the aspect of no-image is that which arises when approaching the Buddha-ground. The aspect of no-image refers to the wisdom of non-discrimination, being apart from the two graspings (subject and object). However, the practices of the Two Vehicles (Sravakas and Pratyekabuddhas) and the heretics are shallow and crude, and the Tathagata constantly rebukes them in various ways. If someone were to adopt these instead, it is in the hope that they would repent, abandon the wrong path, and enter the right path. The aspect of the vows held by all Buddhas refers to how all Buddhas make great vows to mature sentient beings and adorn and purify the Buddha-lands. The aspect of what the self-realized wisdom of the sages tends towards refers to the aspect of the self-awakened wisdom of the Dharmakaya (Dharma-body) of the Tathagata. The rest of the text can be understood on your own.
Mahamati, these are called the three aspects of the supreme sage's wisdom, and you should diligently study them. It is said that one can reach the Tathagata-ground through these three aspects, hence the encouragement to study them.
At that time, the Bodhisattva-Mahasattva Mahamati thought, what are the affairs of the wisdom of the sages and the Dharma-gate of self-nature? The Bodhisattva assembly thought in their minds that the Five Dharmas, the Three Self-natures, the Eight Consciousnesses, and the Two Selflessnesses are all Dharma-gates for the sages to liberate sentient beings. The Tathagata has already spoken about the Eight Consciousnesses above, and should also speak to me about the differences in the hundred and eight sentences and what they rely on, the affairs of the Five Dharmas and the wisdom of the sages, and the Dharma-gate of the Three Self-natures. Because the Bodhisattvas had these thoughts, Mahamati, relying on the power of the Buddhas, asked this question. The term 'affairs of the wisdom of the sages' refers to the Five Dharmas.
What are the self-characteristics and common characteristics spoken of by all Tathagatas, Arhats, Samyaksambuddhas? Let's take the Truth of Suffering (Dukkha) in the Four Noble Truths as an example. All dharmas such as the Three Realms, the dependent and the proper, the Skandhas, the Dhatus, and the Ayatanas under the Truth of Suffering are each different and are called self-characteristics. The Truth of Suffering is called the common characteristic. That is, among the four aspects of the Truth of Suffering, impermanence (Anitya) is the common characteristic of all conditioned phenomena, suffering is the common characteristic of all contaminated phenomena, and emptiness (Sunyata) and selflessness (Anatma) are common characteristics of all dharmas. Also, the Five Skandhas are different and are called self-characteristics, and together they form the human body and are called common characteristics. The Dhatus, the Ayatanas, etc. are also like this, and even all dharmas each have their own self-characteristics and common characteristics. Tusita is translated here as 'contentment', and the inner palace of that heaven is where the Bodhisattva who is in his last life before Buddhahood resides. Akanistha is
行滿報佛成正覺處。余文悉明遠離過習。顯示眾德。成就如來法身之義。以有是利故。請佛為說如上法門。
佛言大慧有一類外道(至)於此而生牛有角想 自下如來約牛兔角。破執名相起妄想見。此明敘彼二外道計。謂一外道。見一切法隨。因緣滅。妄起分別想兔無角。復一。外道。見大種功能。根身塵境緣未散時。形量差別。計牛有角。以不了故。互執異見生決定解。
大慧彼墮二見不了唯心(至)一切皆唯分別所現 此明牒破彼外道見。文有八句。上四句破起見因。下四句示唯妄現。故伽陀云知諸法唯心。便舍外塵相。由此息分別。悟平等真空。思之可了。
大慧應知兔角離於有無(至)是故於此不應分別 此一段經。上四句總結應離妄。已下諸句別徴破也 云何下。別徴破彼墮無見也。謂云何兔角離於有無。破云互因待故。彼兔角無。因牛角有故。若無牛角。彼何所因而言無耶 分析下。次別破彼墮有見也。謂若執于牛有角者。分析牛角。至於極微。何有實體。而計有耶。故下偈云。無因有故無。是無不成無有待無亦然。展轉相因起。言皆不實也。聖智所行離彼見者。謂如實見者。悉離有見常見之有。亦離邪見斷見之無。是故結勸應離分別。
爾時大慧菩薩摩訶薩(至)比度觀待妄
【現代漢語翻譯】 現代漢語譯本：修行圓滿，證得佛陀正覺之處。其餘文字都清楚地說明了遠離過失和習氣，顯示各種功德，成就如來法身的意義。因為有這樣的利益，所以請佛陀宣說如上的法門。
佛陀說：『大慧，有一類外道（至）因此而產生牛有角的想法。』下面如來就用牛角和兔角，來破除他們執著名相而生起虛妄見解。這裡說明了那兩種外道的觀點。一種外道認為，見到一切法隨著因緣而生滅，就妄想分別認為兔子沒有角。另一種外道認為，見到地、水、火、風四大種的功能，以及根身和塵境在因緣未散時，有形狀和數量的差別，就認為牛有角。因為不瞭解實相，所以互相執著不同的見解，產生決定的理解。
『大慧，他們墮入兩種見解，不瞭解唯心（至）一切都是唯有分別所顯現的。』這裡說明了指明並破除那些外道的見解。文中有八句，前四句破除產生見解的原因，后四句顯示一切都是虛妄顯現。所以伽陀說：『知道諸法唯心所現，就捨棄外在的塵相。由此止息分別，領悟平等真空。』仔細思考就可以明白。
『大慧，應當知道兔角離開了有和無（至）所以不應該對此進行分別。』這一段經文，前四句總結應當遠離虛妄，下面的句子分別進行破斥。『云何下』，分別破斥他們墮入無見的觀點。意思是說，『為什麼說兔角離開了有和無呢？』破斥說，因為互相依賴的緣故。因為牛有角，所以兔角才沒有。如果沒有牛角，那麼兔角又依賴什麼而說沒有呢？『分析下』，接著分別破斥他們墮入有見的觀點。意思是說，如果執著于牛有角，那麼分析牛角，直到極微的程度，哪裡有實體呢？卻認為它有。所以下面的偈頌說：『沒有原因而有，所以沒有。沒有不能成立沒有，有依賴於無也是這樣。輾轉互相依賴而生起，言語都是不真實的。』聖智所行，遠離那些見解的人，意思是說，如實見到實相的人，完全遠離有見，也就是常見的有，也遠離邪見，也就是斷見的無。所以總結勸誡應當遠離分別。
這時，大慧菩薩摩訶薩（至）比較衡量，觀待而產生的虛妄。
【English Translation】 English version: The place where practice is completed and Buddhahood is attained. The remaining text clearly explains the separation from faults and habits, displaying various virtues, and accomplishing the meaning of the Dharma body of the Tathagata. Because of this benefit, please, Buddha, explain the above Dharma gate.
The Buddha said, 'Mahamati (Dahui), there is a type of non-Buddhist (to) who, from this, arises the thought that a cow has horns.' Below, the Tathagata uses the horns of a cow and a rabbit to refute their attachment to names and forms, which gives rise to false views. This explains the views of those two non-Buddhists. One non-Buddhist sees that all dharmas arise and cease according to conditions, and falsely distinguishes and thinks that a rabbit has no horns. Another non-Buddhist sees the functions of the four great elements (earth, water, fire, wind), and that the roots, body, and sense objects have differences in shape and quantity when the conditions have not dispersed, and thinks that a cow has horns. Because they do not understand reality, they mutually cling to different views and generate fixed understandings.
'Mahamati, they fall into two views, not understanding the mind-only (to) everything is only manifested by discrimination.' This explains pointing out and refuting the views of those non-Buddhists. There are eight sentences in the text. The first four sentences refute the cause of arising views, and the last four sentences show that everything is a false manifestation. Therefore, the Gatha says, 'Knowing that all dharmas are only mind, then abandon external dust appearances. From this, cease discrimination and realize equal emptiness.' Thinking about it can make it clear.
'Mahamati, it should be known that the rabbit's horn is apart from existence and non-existence (to) therefore, one should not discriminate about this.' In this section of the sutra, the first four sentences summarize that one should stay away from delusion, and the following sentences refute them separately. 'How below', separately refuting their view of falling into nihilism. The meaning is, 'Why say that the rabbit's horn is apart from existence and non-existence?' The refutation says, because of mutual dependence. Because the cow has horns, the rabbit's horn does not exist. If there were no cow horns, then what would the rabbit's horn depend on to say it does not exist? 'Analysis below', then separately refuting their view of falling into existence. The meaning is, if one clings to the idea that a cow has horns, then analyzing the cow's horn to the extent of the smallest particle, where is there a substance? Yet they think it exists. Therefore, the following verse says, 'Without cause, there is no existence, so there is no. Non-existence cannot establish non-existence, existence depends on non-existence as well. Arising from mutual dependence, words are all untrue.' Those who practice with holy wisdom, away from those views, means those who see reality as it is, completely away from the view of existence, which is the eternal existence, and also away from the wrong view, which is the annihilationist non-existence. Therefore, the conclusion is to advise that one should stay away from discrimination.
At that time, the Mahasattva Mahamati (to) comparing and measuring, the delusion arising from dependence.
計無耶 大慧因上言兔角等離於有無互因待故。分析牛角。乃至極微求不可得。而為離彼妄見。復問佛言。彼離見者既不作牛有角想。豈不以比度觀待同妄計言無耶。
佛言不以分別(至)非由相待顯兔角無 如來答言。離妄見者。不以分別起相觀待以言無也。何以故。彼妄見者。以妄分別為生因故。以角有無而起分別為其所依。既所依為因。即妄計有無。然分別與角。俱無定性。離異不異。離分別者。非由相待牛角無性顯兔角無。
大慧若此分別異兔角者(至)執有執無二俱不成 自下再牒破也。言若此分別定異兔角者。則非角因。若定不異者。又是因彼而起。言俱無自性也。分析牛角。乃至極微。求不可得。異於有角。而又言無角。如是分別者。定非理也。謂若以有為有。則以無為無。有既不有。則無無也。故云二俱非有。誰待于誰。是知牛角兔角二俱無性。而對何法言有言無耶。若相待不成待于有故言兔角無者。不應分別。不正因故。謂有與無為因。無與有為因此因不正也。既二因不正。有無兩果理自不成。故結破云有無論者執有執無。二俱不成也。
大慧復有外道見色形狀(至)異虛空起于分別 上以析法破牛兔。此以體法會色空。謂眾生所執聞宜不同。故佛施能治巧拙有異。亦是破轉計
【現代漢語翻譯】 現代漢語譯本：計無耶（Gati）：大慧（Mahamati）菩薩因為之前提到兔角等事物，它們既不屬於『有』，也不屬於『無』，而是相互依存、相互對待而產生的概念。如果分析牛角，乃至分析到最小的微塵，都無法找到一個實在的牛角，這樣才能遠離對牛角的虛妄見解。大慧菩薩再次向佛陀提問：那些已經遠離虛妄見解的人，既然不再執著于『牛有角』的觀念，那麼他們是否會通過比較和觀察，像虛妄分別者一樣，認為『兔無角』呢？
佛陀回答說：不是通過分別（Vikalpa）……不是通過相互對待來顯示兔角不存在。如來（Tathagata）回答說，遠離虛妄見解的人，不會通過分別產生種種表象，然後相互對待，從而得出『無』的結論。為什麼呢？因為那些持有虛妄見解的人，以虛妄分別作為產生各種觀念的原因，以角的存在與否作為分別的依據。既然所依據的事物是原因，那麼就會虛妄地執著于『有』或『無』。然而，無論是分別，還是角本身，都沒有固定的自性，既不能說是相同，也不能說是相異。因此，遠離分別的人，不會因為牛角沒有自性，就通過相互對待的方式來顯示兔角不存在。
大慧（Mahamati），如果這種分別確實與兔角不同……執著于『有』或『無』，都是不能成立的。下面再次進行破斥。如果這種分別確實與兔角不同，那麼它就不是角的起因；如果它與兔角沒有差別，那麼它又是依賴於兔角而產生的。也就是說，它們都沒有自性。分析牛角，乃至分析到最小的微塵，都無法找到一個實在的牛角，這與『有角』的說法是不同的。如果又說『無角』，那麼這樣的分別肯定是不合理的。如果以『有』為『有』，那麼就應該以『無』為『無』。既然『有』不是真正的『有』，那麼『無』也不是真正的『無』。所以說，兩者都不是真實存在的，又何來相互依賴呢？由此可知，牛角和兔角都沒有自性，又以什麼為依據來說『有』或『無』呢？如果因為依賴於『有』，所以說兔角不存在，那麼就不應該進行分別，因為這個因是不正確的。也就是說，以『有』和『無』作為原因，或者以『無』和『有』作為原因，這樣的因都是不正確的。既然這兩個原因都不正確，那麼『有』和『無』這兩個結果自然也不能成立。所以最後總結說，執著于『有』或『無』的人，他們的觀點都是不能成立的。
大慧（Mahamati），還有一些外道，他們觀察色（Rupa）的形狀……與虛空（Akasa）不同，從而產生種種分別。上面是通過分析事物的方法來破斥對牛角和兔角的執著，這裡是通過體悟事物本性的方法來理解色和空。因為眾生所執著的觀點不同，所以佛陀運用不同的方法來對治，這些方法有巧妙之處，也有不足之處，這也是爲了破除眾生的顛倒妄想。
【English Translation】 English version: Gati, Mahamati, because of the previous mention of things like rabbit horns, which are neither 'existent' nor 'non-existent,' but arise from mutual dependence and relativity. If one analyzes a cow's horn, even down to the smallest particle, one cannot find a real horn, thus moving away from the deluded view of horns. Mahamati asks the Buddha again: Those who have already moved away from deluded views, since they no longer cling to the idea of 'cows having horns,' do they, through comparison and observation, like those with deluded discriminations, think that 'rabbits have no horns'?
The Buddha replies: Not through discrimination (Vikalpa)... not through mutual dependence to show that rabbit horns do not exist. The Tathagata replies that those who have moved away from deluded views do not generate various appearances through discrimination, then relate to each other, and thus conclude 'non-existence.' Why? Because those who hold deluded views use deluded discrimination as the cause of generating various concepts, and use the existence or non-existence of horns as the basis for discrimination. Since the thing relied upon is the cause, then one falsely clings to 'existence' or 'non-existence.' However, neither discrimination nor the horn itself has a fixed self-nature; they cannot be said to be the same, nor can they be said to be different. Therefore, those who are free from discrimination do not show that rabbit horns do not exist by mutually relating to the non-self-nature of cow horns.
Mahamati, if this discrimination is indeed different from rabbit horns... clinging to 'existence' or 'non-existence' is not established. Below, it is refuted again. If this discrimination is indeed different from rabbit horns, then it is not the cause of horns; if it is not different from rabbit horns, then it arises dependent on rabbit horns. That is to say, neither has self-nature. Analyzing a cow's horn, even down to the smallest particle, one cannot find a real horn, which is different from saying 'having horns.' If one then says 'no horns,' then such discrimination is certainly unreasonable. If one takes 'existence' as 'existence,' then one should take 'non-existence' as 'non-existence.' Since 'existence' is not truly 'existent,' then 'non-existence' is not truly 'non-existent.' Therefore, neither is truly existent, so how can there be mutual dependence? From this, it can be known that neither cow horns nor rabbit horns have self-nature, so based on what can one say 'existence' or 'non-existence'? If one says that rabbit horns do not exist because they depend on 'existence,' then one should not discriminate, because this cause is incorrect. That is to say, using 'existence' and 'non-existence' as causes, or using 'non-existence' and 'existence' as causes, these causes are incorrect. Since these two causes are incorrect, then the two results of 'existence' and 'non-existence' naturally cannot be established. Therefore, it is concluded that those who cling to 'existence' or 'non-existence,' their views cannot be established.
Mahamati, there are also some non-Buddhists who observe the shape of form (Rupa)... different from space (Akasa), thus generating various discriminations. Above, the clinging to cow horns and rabbit horns is refuted by analyzing things, and here, the understanding of the nature of things is used to understand form and emptiness. Because the views that sentient beings cling to are different, the Buddha uses different methods to treat them. These methods have cleverness and shortcomings, and this is also to break through the inverted delusions of sentient beings.
也。言又有外道見色形狀質礙變異。虛空分齊空廓無礙。而生執著謂色異空。起妄分別者。此謂如來敘彼計也。
大慧虛空是色隨入色種(至)色空分齊應如是知 自下正破也。佛語大慧空即是色。隨入色種中故。色外無空也。色即是空互為能所建立性故。非色滅空也。色空分齊應如是知。
大慧大種生時自相各別不住虛空中非彼無虛空 會昔權說重明色空不二也。謂昔破外道執有我故。說有造色從大種生。自相各別。而密顯造色性即空故。更無別色而住于空。故云不住。非彼無虛空也。
大慧兔角亦爾觀待牛角(至)若待余物彼亦如是 此又引上牛兔二角以合色空。類觀諸法差別妄見。一一對破。應知亦爾 然諸外道異計雖多。不出惡見及無因邪因二種因也。言惡見者。謂于諸諦理顛倒推度染慧為性。能障正見招苦為業。謂惡見者多受苦故。此見行相差別有五。一薩迦耶見。謂於五取蘊執我我所。一切見趣所依為業。二邊見。謂即于彼隨執斷常。障處中行出離為業。三邪見。謂謗因果作用實事。及非四見諸餘邪說。如增上緣名義遍故。四見取。謂于諸見及所依蘊。執為最勝能得清凈。一切斗諍所依為業。五戒禁取。謂于隨順諸見戒禁。及所依蘊。執為最勝能得清凈。無利勤苦所依為業。二種因義
【現代漢語翻譯】 現代漢語譯本： 也。這是說，還有外道看見色的形狀、性質、阻礙、變異，以及虛空的分界、空曠無礙，卻因此產生執著，認為色與空是不同的，從而生起虛妄分別。這指的是如來敘述他們的計較。
大慧，虛空是色，隨入色種（乃至）色空的分界，應當這樣理解。——以下是正式破斥。佛告訴大慧，空即是色，因為它隨入色種之中。色之外沒有空。色即是空，互相作為能立和所立的性質。不是色滅了才成為空。色和空的分界應當這樣理解。
大慧，大種（Mahabhuta，地、水、火、風四大元素）產生時，各自的自相各不相同，不住在虛空中，但也不是沒有虛空。——這是會合以前權宜之說，重新闡明色空不二的道理。意思是說，以前爲了破斥外道執著于有我的觀點，所以說有造色從大種產生，各自的自相各不相同。但暗中顯示造色的性質就是空，所以沒有另外的色而住在空中，所以說不住。但也不是沒有虛空。
大慧，兔角也是這樣，觀待牛角（乃至）如果依賴其他事物，它們也是這樣。——這又是引用上面的牛角和兔角來比合色空，類似地觀察諸法的差別，都是虛妄的見解。一一對應破斥，應當知道也是這樣。
然而，各種外道的不同計較雖然很多，但都離不開惡見以及無因、邪因這兩種因。所謂惡見，是指對於諸諦理顛倒推測，以染污的智慧為性質，能夠障礙正確的見解，招致痛苦作為其作用。之所以說惡見者多受苦，是因為這種見解的行相差別有五種：一是薩迦耶見（Satkayadristi，有身見），即對於五取蘊（Pancakkhandha，色、受、想、行、識五蘊）執著為我或我所，是一切見趣所依賴的基礎。二是邊見（Antagrahadristi，斷常二見），即對於薩迦耶見隨之執著斷或常，障礙處於中道而得以出離。三是邪見（Mithyadristi），即誹謗因果、作用、實事，以及非四見的各種邪說，如增上緣的名義普遍存在。四是見取（Dristiparamarsa），即對於各種見解以及所依賴的蘊，執著為最殊勝，能夠得到清凈，是一切鬥爭所依賴的基礎。五是戒禁取（Silavrataparamarsa），即對於隨順各種見解的戒律禁制，以及所依賴的蘊，執著為最殊勝，能夠得到清凈，是無益的勤苦所依賴的基礎。兩種因的意義。
【English Translation】 English version: Also. This refers to externalists who, upon seeing the forms, shapes, qualities, obstructions, and changes of rūpa (form), as well as the divisions, spaciousness, and unobstructed nature of ākāśa (space), become attached, thinking that rūpa and ākāśa are different, thus giving rise to false discriminations. This is the Tathāgata (如來，Thus Gone One) recounting their views.
'Mahamati (大慧，Great Wisdom), ākāśa is rūpa, entering into the seed of rūpa (and so on) the distinction between rūpa and ākāśa should be understood in this way.' - The following is the direct refutation. The Buddha (佛陀，Awakened One) tells Mahamati, 'ākāśa is rūpa, because it enters into the seed of rūpa. Outside of rūpa, there is no ākāśa. Rūpa is ākāśa, mutually establishing each other's nature as the capable and the established. It is not that ākāśa comes into being after rūpa ceases. The distinction between rūpa and ākāśa should be understood in this way.'
'Mahamati, when the Mahabhutas (大種，great elements) arise, their individual characteristics are distinct and do not abide in ākāśa, but it is not that there is no ākāśa.' - This is a convergence of previous expedient teachings, re-elucidating the non-duality of rūpa and ākāśa. It means that in the past, in order to refute the externalists' attachment to the existence of a self, it was said that created rūpa arises from the Mahabhutas, each with its own distinct characteristics. However, it secretly reveals that the nature of created rūpa is emptiness, so there is no separate rūpa abiding in ākāśa, hence it is said that it does not abide. But it is not that there is no ākāśa.
'Mahamati, the rabbit's horn is also like this, depending on the cow's horn (and so on) if it depends on other things, they are also like this.' - This again uses the example of the cow's horn and the rabbit's horn to compare rūpa and ākāśa, similarly observing the differences in dharmas (法，teachings), which are all illusory views. Each is refuted accordingly, and it should be understood that it is also like this.
However, although there are many different views of the externalists, they do not go beyond evil views and the two kinds of causes: causelessness and false causes. So-called evil views refer to distorted speculations about the principles of the truths, with defiled wisdom as their nature, capable of obstructing correct views and inviting suffering as their function. The reason why evil viewers suffer so much is because there are five kinds of differences in the characteristics of these views: First, Satkayadristi (薩迦耶見，view of a real self), which is the attachment to the five skandhas (Pancakkhandha，五取蘊，aggregates of clinging, form, feeling, perception, mental formations, and consciousness) as self or what belongs to self, and is the basis upon which all views rely. Second, Antagrahadristi (邊見，extreme views), which is the attachment to either permanence or annihilation based on the view of a real self, obstructing the path of the middle way and liberation. Third, Mithyadristi (邪見，wrong views), which is the slander of cause and effect, actions, real events, and various wrong teachings that are not the four views, such as the pervasive meaning of the dominant condition. Fourth, Dristiparamarsa (見取，view of holding), which is the attachment to various views and the skandhas upon which they rely as the most superior, capable of attaining purity, and is the basis upon which all disputes rely. Fifth, Silavrataparamarsa (戒禁取，grasping at precepts and vows), which is the attachment to precepts and prohibitions that conform to various views, and the skandhas upon which they rely, as the most superior, capable of attaining purity, and is the basis upon which fruitless efforts rely. The meaning of the two kinds of causes.
。如下當說。
大慧汝應遠離兔角牛角(至)說觀察自心修行之法 佛勸菩薩應常觀察自心所見妄想之相。既自知已。於一切處轉相傳授。普使知病識藥。令得服行。至安樂處。
爾時世尊即說頌言心所見無有唯依心故起(至)自證之境界 上五行偈文顯可知。更不繁釋 此約外道執牛兔角決定有無。及色空異。以破五法中名相妄想竟。
爾時大慧菩薩摩訶薩(至)為漸次凈耶為頓凈耶 此就凈眾生心習現流。五法中次明正智義。謂能凈者自覺聖智也。所凈者自心現流也。
佛言大慧漸凈非頓(至)令離一切有無惡見 上明四漸四頓者。謂凈眾生自心現流。其機大者頓之。其機小者漸之。漸者言其權。頓者言其實。權以趨實。實以導權。所以聖人開悟眾生。或頓或漸權實偏圓未始不相顧者。庶使含識隨宜得入也。又云漸約修行未證入故。謂眾生學行止得漸也。頓約修行已證入故。
複次大慧法性所流佛(至)取以為實悉不可得 此明三佛建立說法。釋成頓漸所顯義也。法性所流佛者。報身佛也。說一切自共相法。是自心本識現習氣因相。及前轉識妄計所執因相。更相系屬。種種幻事。皆無自性。故起信云。一切諸法。皆是眾生無明妄心而得住持。如鏡中像無體可得。而眾生不了。種種
【現代漢語翻譯】 現代漢語譯本： 應當這樣說：
大慧，你應該遠離兔角牛角（至）說觀察自心修行之法——佛勸菩薩應當常常觀察自己心中所見的虛妄之相。既然自己知道了這些，就在一切地方互相傳授，普遍地使人知道病癥，認識藥物，使他們能夠服用修行，到達安樂的地方。
這時，世尊就說了偈語：『心所見無有，唯依心故起（至）自證之境界』——上面五行的偈文顯而易見，不再繁瑣解釋。這是針對外道執著牛角兔角決定有無，以及色空不同的觀點，來破除五法中的名相妄想。
這時，大慧菩薩摩訶薩（至）為漸次凈耶為頓凈耶——這是就清凈眾生心習氣現行（的）流轉（而言），五法中接著闡明正智的意義，所謂能清凈（自心現流）的是自覺聖智，所要清凈的是自心現行的流轉。
佛說：大慧，是漸凈，不是頓凈（至）令離一切有無惡見——上面說明四種漸進和四種頓悟，是指清凈眾生自心現行的流轉，對於根器大的眾生用頓悟的方法，對於根器小的眾生用漸悟的方法。漸悟是說它的權巧方便，頓悟是說它的真實。權巧是爲了趨向真實，真實是爲了引導權巧。所以聖人開悟眾生，或者頓悟或者漸悟，權巧、真實、偏頗、圓滿沒有不互相顧及的，希望使一切有情眾生都能隨順自己的根器而入道。又說，漸悟是就修行還沒有證入（實相）而言，是說眾生學習修行只能漸進。頓悟是就修行已經證入（實相）而言。
再次，大慧，法性所流佛（至）取以為實悉不可得——這是說明三佛建立說法，解釋併成就頓悟和漸悟所顯示的意義。法性所流佛，是報身佛。說一切自共相法，是自心本識現行的習氣因相，以及前轉識虛妄計度執著的因相，互相聯繫，種種幻事，都沒有自性。所以《起信論》說：『一切諸法，都是眾生無明妄心而得以住持，如同鏡中的影像沒有實體可以得到。』而眾生不明白這些，種種（執著）。 English version: Thus should it be said:
Mahamati (Great Wisdom), you should stay away from the horns of rabbits and cows (to) speaking of the method of observing one's own mind and practicing. The Buddha encourages Bodhisattvas to constantly observe the deluded appearances seen in their own minds. Once they know this themselves, they should transmit it to each other everywhere, universally enabling people to know the illness and recognize the medicine, so that they can take it and practice, and reach the place of peace and joy.
At that time, the World Honored One spoke the verse: 'What the mind sees is non-existent, arising solely from the mind (to) the realm of self-realization.' The meaning of the five lines of verse above is obvious and needs no further explanation. This is aimed at the heretics' insistence on the definite existence or non-existence of the horns of cows and rabbits, as well as the difference between form and emptiness, in order to break through the delusion of names and appearances in the Five Dharmas.
At that time, Mahamati Bodhisattva-Mahasattva (to) is it gradual purification or sudden purification? This concerns the flowing of the habits and manifestations of the minds of sentient beings. In the Five Dharmas, it further clarifies the meaning of Right Knowledge, namely, that which can purify is Self-Awareness and Holy Wisdom, and that which is to be purified is the flowing of one's own mind.
The Buddha said: Mahamati, it is gradual purification, not sudden (to) causing them to be free from all evil views of existence and non-existence. The above explains the four gradual and four sudden (approaches), referring to the purification of the flowing of the minds of sentient beings. For those with great capacity, the method of sudden enlightenment is used; for those with small capacity, the method of gradual enlightenment is used. Gradual enlightenment speaks of its skillful means, while sudden enlightenment speaks of its reality. Skillful means are used to approach reality, and reality is used to guide skillful means. Therefore, when sages enlighten sentient beings, whether it is sudden or gradual enlightenment, skillful means, reality, partiality, or completeness, they always take each other into consideration, hoping that all sentient beings can enter the path according to their own capacities. It is also said that gradual enlightenment refers to the fact that cultivation has not yet led to realization, meaning that sentient beings can only progress gradually in their learning and practice. Sudden enlightenment refers to the fact that cultivation has already led to realization.
Furthermore, Mahamati, the Buddha flowing from the Dharma-nature (to) taking it as real is completely unattainable. This explains the establishment of the Three Buddhas and the Dharma-teaching, explaining and accomplishing the meaning revealed by sudden and gradual enlightenment. The Buddha flowing from the Dharma-nature is the Reward Body Buddha. He speaks of all the self and common characteristics of dharmas, which are the habitual causes and appearances manifested by the fundamental consciousness of one's own mind, as well as the causes and appearances of the false discriminations and attachments of the preceding consciousnesses, which are interconnected. All kinds of illusory events have no self-nature. Therefore, the Awakening of Faith says: 'All dharmas are sustained by the ignorance and deluded minds of sentient beings, just like images in a mirror that have no substance to be obtained.' But sentient beings do not understand this, and have all kinds of (attachments).
【English Translation】 Thus should it be said:
Mahamati (Great Wisdom), you should stay away from the horns of rabbits and cows (to) speaking of the method of observing one's own mind and practicing. The Buddha encourages Bodhisattvas to constantly observe the deluded appearances seen in their own minds. Once they know this themselves, they should transmit it to each other everywhere, universally enabling people to know the illness and recognize the medicine, so that they can take it and practice, and reach the place of peace and joy.
At that time, the World Honored One spoke the verse: 'What the mind sees is non-existent, arising solely from the mind (to) the realm of self-realization.' The meaning of the five lines of verse above is obvious and needs no further explanation. This is aimed at the heretics' insistence on the definite existence or non-existence of the horns of cows and rabbits, as well as the difference between form and emptiness, in order to break through the delusion of names and appearances in the Five Dharmas.
At that time, Mahamati Bodhisattva-Mahasattva (to) is it gradual purification or sudden purification? This concerns the flowing of the habits and manifestations of the minds of sentient beings. In the Five Dharmas, it further clarifies the meaning of Right Knowledge, namely, that which can purify is Self-Awareness and Holy Wisdom, and that which is to be purified is the flowing of one's own mind.
The Buddha said: Mahamati, it is gradual purification, not sudden (to) causing them to be free from all evil views of existence and non-existence. The above explains the four gradual and four sudden (approaches), referring to the purification of the flowing of the minds of sentient beings. For those with great capacity, the method of sudden enlightenment is used; for those with small capacity, the method of gradual enlightenment is used. Gradual enlightenment speaks of its skillful means, while sudden enlightenment speaks of its reality. Skillful means are used to approach reality, and reality is used to guide skillful means. Therefore, when sages enlighten sentient beings, whether it is sudden or gradual enlightenment, skillful means, reality, partiality, or completeness, they always take each other into consideration, hoping that all sentient beings can enter the path according to their own capacities. It is also said that gradual enlightenment refers to the fact that cultivation has not yet led to realization, meaning that sentient beings can only progress gradually in their learning and practice. Sudden enlightenment refers to the fact that cultivation has already led to realization.
Furthermore, Mahamati, the Buddha flowing from the Dharma-nature (to) taking it as real is completely unattainable. This explains the establishment of the Three Buddhas and the Dharma-teaching, explaining and accomplishing the meaning revealed by sudden and gradual enlightenment. The Buddha flowing from the Dharma-nature is the Reward Body Buddha. He speaks of all the self and common characteristics of dharmas, which are the habitual causes and appearances manifested by the fundamental consciousness of one's own mind, as well as the causes and appearances of the false discriminations and attachments of the preceding consciousnesses, which are interconnected. All kinds of illusory events have no self-nature. Therefore, the Awakening of Faith says: 'All dharmas are sustained by the ignorance and deluded minds of sentient beings, just like images in a mirror that have no substance to be obtained.' But sentient beings do not understand this, and have all kinds of (attachments).
執著取以為實。豈不誤哉。
複次大慧妄計自性。執著緣起自性起 言自共相等一切諸法。本無自性。依他眾緣和合生起。猶如幻事。即依他起性也。而諸眾生妄想計度種種執著取以為實。即是妄計自性執著緣起自性而起。
大慧譬如幻師以幻術力(至)種種分別皆無。真實 舉喻以明緣起不實。如幻師依草木起眾生色像。譬如來藏性。隨緣起種種諸法。故肇論云萬法假立不真。譬如幻化人。非無幻化人。幻化人非真人也。皆明緣起不實故。
大慧此亦如是(至)是名妄計性生 此以法合。謂于緣起性中生妄計性亦如是。
大慧是名法性所流佛說法相 結說因緣所生諸法。皆如幻不實。
大慧法性佛者建立自證智所行離心自性相 建立自覺聖智所證法界。離妄想心量自性塵境相。是法佛法。
大慧化佛說施戒忍進禪定智慧(至)超無色行 化佛八相示成。應緣攝化。說六度治六蔽。離陰界入解脫諸識相。隨宜建立諸法差別。超外道執見。越無色所行。謂外道取無色以為涅槃。
複次大慧法性佛非所攀緣(至)當速舍離 攀緣妄念也。所緣妄法也。所作妄業也。余義如文。上既顯示三佛說法。此結獨舉法佛所證法。以勸修學者。故法華經云。雖說種種道。其實為一乘。
【現代漢語翻譯】 現代漢語譯本：執著地認為虛幻為真實，難道不是錯誤嗎？
再次，大慧（Mahamati），虛妄地計度自性，執著于緣起自性的生起，說自相、共相等一切諸法，本來沒有自性。它們依賴於其他眾緣和合而生起，就像幻術一樣，這就是依他起性。然而，眾生卻妄想計度，種種執著，認為這些是真實的，這就是虛妄計度自性，執著于緣起自性而生起的。
大慧（Mahamati），譬如幻術師以幻術的力量（乃至）種種分別都是沒有真實的。用比喻來說明緣起是不真實的。就像幻術師依靠草木變出眾生的色像，譬如如來藏性，隨順因緣生起種種諸法。所以肇論說，萬法都是虛假安立，不是真實的，譬如幻化出來的人。並非沒有幻化人，但幻化人不是真人。這都是說明緣起是不真實的。
大慧（Mahamati），這種情況也是一樣（乃至）這叫做妄計性生。這是用佛法來印證。在緣起性中產生妄計性也是這樣。
大慧（Mahamati），這叫做法性所流出的佛說法相。總結說明因緣所生的諸法，都如幻象般不真實。
大慧（Mahamati），法性佛是建立在自證智所行的，遠離心識自性的相。建立在自覺聖智所證悟的法界，遠離妄想心量的自性塵境相，這是法佛的法。
大慧（Mahamati），化佛宣說佈施、持戒、忍辱、精進、禪定、智慧（乃至）超越無色界的修行。化佛示現八相成道，應隨因緣攝受教化。宣說六度來對治六蔽，脫離陰、界、入，解脫諸識相，隨順時宜建立諸法差別，超越外道的執見，超越無色界所修行的境界。外道執著于無色界以為是涅槃。
再次，大慧（Mahamati），法性佛不是可以攀緣的（乃至）應當迅速舍離。攀緣的是妄念，所緣的是虛妄之法，所作的是虛妄之業。其餘的意思如文字所說。上面已經顯示了三佛的說法，這裡總結單獨舉出法佛所證悟的法，來勸勉修行學習的人。所以《法華經》說，雖然宣說種種道，其實是爲了一個佛乘。
【English Translation】 English version: To cling to the unreal as real, is this not a mistake?
Furthermore, Mahamati, due to falsely imagining self-nature, they cling to the arising of self-nature in dependent origination, asserting that all dharmas, such as self-characteristics and common characteristics, are fundamentally without self-nature. They arise from the aggregation of various causes and conditions, like an illusion; this is the nature of dependent arising. However, sentient beings falsely imagine and cling to various things, taking them as real. This is falsely imagining self-nature and clinging to the arising of self-nature in dependent origination.
Mahamati, for example, a magician, through the power of illusion, (up to) various distinctions are without reality. This illustrates the unreal nature of dependent origination. Just as a magician uses grass and wood to create the forms and appearances of beings, similarly, the Tathagatagarbha (如來藏, the womb of the Tathagata) nature gives rise to various dharmas according to conditions. Therefore, the Treatise of Zhao (肇論) says that all dharmas are falsely established and not real, like an illusionary person. It is not that there is no illusionary person, but the illusionary person is not a real person. All this clarifies that dependent origination is unreal.
Mahamati, it is the same in this case (up to) this is called the arising of falsely imagined nature. This uses the Dharma to confirm. The arising of falsely imagined nature within the nature of dependent origination is also like this.
Mahamati, this is called the Dharma-nature flowing forth as the Buddha's teaching. Concluding that all dharmas arising from causes and conditions are like illusions and not real.
Mahamati, the Dharma-nature Buddha is established in the realm of self-realized wisdom, apart from the characteristics of mind-nature. Establishing the Dharma realm realized by self-aware holy wisdom, apart from the characteristics of the self-nature of the dust of the mind of delusion, this is the Dharma of the Dharma Buddha.
Mahamati, the Transformation Buddha (化佛, Nirmanakaya Buddha) teaches giving, morality, patience, diligence, meditation, and wisdom (up to) transcending the practices of the formless realms. The Transformation Buddha demonstrates the eight aspects of accomplishment, responding to conditions to gather and transform beings. He teaches the six perfections to counteract the six obscurations, liberating from the skandhas (陰, aggregates), realms (界, sense bases), and entrances (入, sense organs), and liberating the aspects of consciousness. He establishes the differences of all dharmas according to what is appropriate, transcending the attachments and views of external paths, and surpassing the practices of the formless realms. Externalists cling to the formless realms as Nirvana.
Furthermore, Mahamati, the Dharma-nature Buddha is not something to be grasped at (up to) one should quickly abandon it. Clinging is to deluded thoughts, what is clung to is deluded dharmas, and what is done is deluded karma. The remaining meaning is as the text says. Above, the teachings of the three Buddhas have been revealed. Here, it concludes by singling out the Dharma realized by the Dharma Buddha to encourage practitioners to study. Therefore, the Lotus Sutra says, 'Although various paths are taught, in reality, it is for one vehicle.'
複次大慧聲聞乘(至)分別執著自性相 二約聲聞所證聖智。以明正智義。因上勸菩薩修自證聖智境界相。然聲聞亦有自證聖智境界相欲簡異聲聞。故舉聲聞有二種差別相。初自證聖智異彼外道。故云殊勝。
云何自證聖智殊勝相(至)自證聖智境界相 言聲聞人。於三界有情。明見無常苦空無我。及四諦境界。厭離五欲棲心寂滅。于蘊界處。若自若共外不壞相。而未獲法空。但得人空慧。如實了知故。心住一境住一境已。遂獲諸禪八解。三三昧門。八聖道分。四沙門果。而得出離也。但斷現行煩惱。未斷習煩惱。但斷分段生死。未離變易生死。是故名為聲聞乘自證聖智境界相。
菩薩摩訶薩雖亦得此聖智境界(至)不應修學 明菩薩所證是了一切法本性無生正受樂不同聲聞息陰界入。求涅槃樂。菩薩雖亦得是聖智境界。以大悲本願故。不取證寂滅及三昧樂。故誡諸菩薩。於此樂中不應修學。
大慧云何分別執著自性相(至)漸住諸地 此謂聲聞知彼四大形顯色等種種諸法。非如外道計作者生。然守如來止啼權說。于自共相妄想執著。菩薩于彼應知唯是自心妄現。故應舍離。了我法空。漸入智地到如來境。
爾時大慧菩薩摩訶薩(至)常不思議作者耶 三破外道所計。顯正智義。因上如
【現代漢語翻譯】 現代漢語譯本： 其次，大慧，聲聞乘（至）分別執著自性相——這是關於聲聞所證悟的聖智，用以闡明正智的意義。因為前面勸菩薩修習自證聖智的境界相，但聲聞也有自證聖智的境界相，爲了區分聲聞，所以舉出聲聞的兩種差別相。首先，自證聖智不同於外道，所以說是殊勝。 什麼是自證聖智的殊勝相（至）自證聖智境界相——說的是聲聞人，對於三界有情，明瞭地看到無常、苦、空、無我，以及四諦的境界，厭離五欲，棲心於寂滅。對於蘊、界、處，無論是自身還是共同的外在不壞相，而未獲得法空，只得到人空慧，如實了知，所以心住於一境，住於一境后，就獲得諸禪、八解、三三昧門、八聖道分、四沙門果，從而得出離。但斷除現行的煩惱，未斷除習氣煩惱，只斷除分段生死，未脫離變易生死，因此稱為聲聞乘自證聖智境界相。 菩薩摩訶薩雖然也得到這種聖智境界（至）不應修學——說明菩薩所證悟的是了一切法本性無生的正受樂，不同於聲聞息滅陰界入，求涅槃樂。菩薩雖然也得到這種聖智境界，因為大悲本願的緣故，不取證寂滅以及三昧樂，所以告誡諸菩薩，對於這種樂不應該修學。 大慧，什麼是分別執著自性相（至）漸住諸地——這是說聲聞知道四大形顯色等種種諸法，並非像外道所認為的有作者產生，然而守護如來止啼的權巧說法，對於自共相妄想執著。菩薩對於這些應該知道僅僅是自心妄現，所以應該舍離，了悟我法空，逐漸進入智地，到達如來境界。 爾時，大慧菩薩摩訶薩（至）常不思議作者耶——這是第三個破斥外道所計，顯明正智的意義。因為上面如
【English Translation】 English version: Furthermore, Mahamati, the Sravaka Vehicle (to) discriminatingly clinging to self-nature characteristics - this is about the Holy Wisdom realized by Sravakas, used to clarify the meaning of Right Wisdom. Because it was previously advised that Bodhisattvas cultivate the realm of Self-Realized Holy Wisdom, but Sravakas also have the realm of Self-Realized Holy Wisdom, in order to distinguish Sravakas, two different characteristics of Sravakas are mentioned. First, Self-Realized Holy Wisdom is different from that of the heretics, so it is said to be superior. What is the superior characteristic of Self-Realized Holy Wisdom (to) the realm of Self-Realized Holy Wisdom - it refers to Sravakas, who clearly see impermanence, suffering, emptiness, and non-self in the sentient beings of the Three Realms, and are disgusted with the five desires, dwelling in tranquility. Regarding the skandhas (蘊), realms (界), and bases (處), whether it is oneself or the common external indestructible characteristics, without obtaining Dharma-Emptiness (法空), only obtaining the Wisdom of Person-Emptiness (人空慧), truly knowing, therefore the mind dwells in one object, and after dwelling in one object, one obtains various Dhyanas, eight liberations, three Samadhi gates, eight Noble Path factors, four Sramana fruits, and thus attains liberation. But only cutting off the present afflictions, not cutting off the habitual afflictions, only cutting off the segmented birth and death, not escaping the transformational birth and death, therefore it is called the realm of Self-Realized Holy Wisdom of the Sravaka Vehicle. Although Bodhisattva-Mahasattvas also obtain this realm of Holy Wisdom (to) should not cultivate - it explains that what Bodhisattvas realize is the Right Acceptance of the unborn nature of all Dharmas, which is different from Sravakas extinguishing the skandhas, realms, and bases, seeking Nirvana bliss. Although Bodhisattvas also obtain this realm of Holy Wisdom, because of the fundamental vow of great compassion, they do not take the realization of tranquility and Samadhi bliss, therefore they admonish all Bodhisattvas that they should not cultivate in this bliss. Mahamati, what is discriminatingly clinging to self-nature characteristics (to) gradually dwelling in the various grounds - this is to say that Sravakas know that the various Dharmas such as the four great elements, forms, appearances, colors, etc., are not produced by a creator as the heretics believe, but they guard the Tathagata's expedient teachings to stop crying, and cling to the self and common characteristics with delusion. Bodhisattvas should know that these are merely manifestations of their own minds, so they should abandon them, realize the emptiness of self and Dharma, gradually enter the grounds of wisdom, and reach the realm of the Tathagata. At that time, Mahamati Bodhisattva-Mahasattva (to) constant inconceivable creator? - This is the third refutation of the heretics' calculations, clarifying the meaning of Right Wisdom. Because above, such as
來說頓。為顯示常不思議智。大慧舉以白佛。如來所說常不思議即是此間自證聖智第一義境將非同諸外道所說常不思議作者耶。謂外道以作者為常不思議因相也。
佛言大慧非諸外道作者(至)常不思議不成 如來告大慧。非諸外道作者因緣得常不思議。彼因自相不成故。故楞嚴云。以生滅心為本修因。而求佛乘不生不滅無有是處。
大慧我第一義常不思議(至)是故菩薩當勤修學 明如來舉上常不思議有因有相成也。能所因相俱離有無。謂自證聖智所行相故非余境。故有相。第一義。智為正因故非生滅。故有因。能所因相離有無故非作者。譬如虛空涅槃寂滅無作法故常不思議。是故我說異諸外道所有諍論。此常不思議。是諸如來自覺聖智所得。故勸菩薩當勤修學。
複次大慧外道常不思議(至)非自相因力故常 言外道以無常變異相為常不思議因。故云常。非是自覺所行相因力故常。
大慧外道常不思議(至)無常已不因此說為常 明外道見世間所作法。有已還無。悉是無常。妄計神我為常。待無常已。比知是常。佛則反是。不因此說以為常也。
大慧外道以如是因相(至)無自因相故 若外道以如是無常因相。成常不思議者。此因相非真實故同於兔角。故常不思議唯是妄想言說何
【現代漢語翻譯】 現代漢語譯本： 這時，來說頓（Laisidun，人名）爲了顯示常不思議智，大慧菩薩舉出來請示佛陀。如來所說的常不思議，就是此間自證聖智第一義境嗎？難道和那些外道所說的常不思議的作者是相同的嗎？他們認為外道以作者為常不思議的因相。
佛說：大慧，不是那些外道的作者（乃至）常不思議不能成立。如來告訴大慧，不是那些外道以作者因緣而得到常不思議。他們的因自相不能成立。所以《楞嚴經》說：『以生滅心為根本修行的因，而求佛乘不生不滅的境界，是沒有這樣的道理的。』
大慧，我所說的第一義常不思議（乃至）所以菩薩應當勤奮修學。說明如來所說的常不思議是有因有相可以成立的。能所因相都遠離有無。因為是自證聖智所行之相，所以不是其他的境界，所以說有相。第一義智是正因，所以不是生滅，所以說有因。能所因相遠離有無，所以不是作者。譬如虛空、涅槃、寂滅，沒有造作之法，所以是常不思議。因此我說和那些外道所有的爭論不同。這個常不思議，是諸如來自覺聖智所得到的。所以勸菩薩應當勤奮修學。
再次，大慧，外道的常不思議（乃至）不是自相因力所以為常。說外道以無常變異之相作為常不思議的因，所以說是常。不是自覺所行之相的因力所以為常。
大慧，外道的常不思議（乃至）無常之後不因此說為常。說明外道看見世間所作之法，有之後又沒有了，都是無常的。妄自認為神我是常的。等待無常之後，比較知道是常。佛的說法則相反，不因此說以為常。
大慧，外道以這樣的因相（乃至）沒有自因相的緣故。如果外道以這樣的無常因相，成就常不思議，那麼這個因相不是真實的，如同兔角一樣。所以常不思議只是妄想言說而已。
【English Translation】 English version: At that time, Laisidun, in order to display the constant inconceivable wisdom, Mahamati (Mahamati, a Bodhisattva) raised the question to the Buddha. Is the constant inconceivable spoken by the Tathagata (Tathagata, meaning 'Thus Come One', an epithet of the Buddha) the ultimate state of self-realized wisdom here? Is it the same as the constant inconceivable creator spoken of by those non-Buddhist paths (外道, Waidào, non-Buddhist paths)? They believe that non-Buddhists consider the creator as the cause and characteristic of the constant inconceivable.
The Buddha said: Mahamati, it is not the creator of those non-Buddhist paths (up to) the constant inconceivable cannot be established. The Tathagata told Mahamati, it is not that those non-Buddhists obtain the constant inconceivable through the cause and condition of the creator. Their cause and self-nature cannot be established. Therefore, the Shurangama Sutra (楞嚴經, Lengyan Jing) says: 'Using the mind of birth and death as the fundamental cause of practice, and seeking the Buddha vehicle of non-birth and non-death, there is no such principle.'
Mahamati, the ultimate constant inconceivable I speak of (up to) therefore Bodhisattvas should diligently study. It explains that the constant inconceivable spoken by the Tathagata has a cause and characteristic that can be established. Both the subject and object causes and characteristics are far from existence and non-existence. Because it is the characteristic of self-realized wisdom, it is not another state, therefore it is said to have characteristics. The ultimate wisdom is the direct cause, therefore it is not birth and death, therefore it is said to have a cause. The subject and object causes and characteristics are far from existence and non-existence, therefore it is not a creator. For example, space, Nirvana (涅槃, Nièpán, state of enlightenment), and extinction have no created dharma, therefore it is constantly inconceivable. Therefore, I say it is different from all the disputes of those non-Buddhist paths. This constant inconceivable is obtained by the self-awakened wisdom of all the Tathagatas. Therefore, it is advised that Bodhisattvas should diligently study.
Again, Mahamati, the constant inconceivable of non-Buddhist paths (up to) is not constant because of the power of self-characteristic cause. It says that non-Buddhist paths use the characteristic of impermanence and change as the cause of the constant inconceivable, therefore it is said to be constant. It is not constant because of the causal power of the characteristic of self-realized practice.
Mahamati, the constant inconceivable of non-Buddhist paths (up to) is not said to be constant after impermanence. It explains that non-Buddhist paths see that the created dharmas of the world, after having existence, then have non-existence, all are impermanent. They falsely believe that the self is constant. After waiting for impermanence, they comparatively know it is constant. The Buddha's teaching is the opposite, not saying it is constant because of this.
Mahamati, if non-Buddhist paths use such causes and characteristics (up to) because there is no self-cause characteristic. If non-Buddhist paths use such impermanent causes and characteristics to achieve the constant inconceivable, then this cause and characteristic is not real, like a rabbit's horn. Therefore, the constant inconceivable is only delusional speech.
以故。無有常因常相故。
大慧我常不思議(至)此不應說 前謂佛反外道。此則外道反佛。曾不能知常不思議自因之相。離有無。超情識。而恒妄計在於自證聖智所行相外。是故如來誡不應說。然三乘之道優劣雖殊。悉皆內證。若心外見法。任說幽玄。然成外道。
複次大慧諸聲聞畏生死妄想苦(至)無所有故 四約愚智觀解優劣。以明正智。不知生死涅槃差別之相。是妄分別有者。謂對生死說涅槃。如對病說藥。達生死無故。所對涅槃亦不可得。故思益經云。諸佛出世不為令眾生出生死入涅槃。但為度生死涅槃之二見耳。妄想無性。即涅槃故。
妄計未來諸根境滅(至)轉所依藏識為大涅槃 以凡愚不知生死即涅槃。計未來根境滅作涅槃想。非是自覺所證境界。如來證自智境界者。以有識藏故妄見生死。轉識藏故生死即涅槃。故下經云。妄想識滅名為涅槃。
彼愚癡人說有三乘(至)常于生死輪轉不絕 愚夫以生死異涅槃。為此愚夫說斷生死趣涅槃。故說三乘種性。智者說此六趣生死。是妄想心量。無有境界。而彼愚夫。不知三世如來所說生死妄想。是自心現境界。取心外境。計生死相與涅槃差別。故生死流轉。
複次大慧去來現在諸如來(至)非諸愚夫二分別境 言三世如來說
{ "translations": [ "現代漢語譯本：因此，沒有常因和常相的緣故。", "", "大慧，我常說不可思議（直到）此不應說。前面說的是佛反駁外道，這裡則是外道反駁佛。他們始終不能理解常、不可思議、自因的真相，這些真相超越了有和無，超越了情感和認知，而他們卻總是錯誤地認為存在於自證聖智所行之相之外。因此，如來告誡不應該說。然而，聲聞乘、緣覺乘、菩薩乘這三乘的道路，優劣雖然不同，但都是內證的。如果心外見法，無論說得多麼幽深玄妙，仍然會成為外道。", "", "複次，大慧，諸聲聞因為畏懼生死妄想的痛苦（直到）無所有故。這是第四點，通過愚者和智者的觀察和理解的優劣，來闡明真正的智慧。不知道生死和涅槃的差別之相，是虛妄分別。所謂對生死說涅槃，就像對疾病說藥物。通達生死本無，那麼所對應的涅槃也不可得。所以《思益經》說，諸佛出世不是爲了讓眾生出生死入涅槃，而是爲了度脫生死涅槃這兩種見解。妄想沒有自性，就是涅槃的緣故。", "", "妄計未來諸根境滅（直到）轉所依藏識為大涅槃。因為凡夫愚昧，不知道生死就是涅槃，所以妄想未來諸根和境界滅盡就是涅槃，這不是自覺所證的境界。如來所證的自智境界是，因為有阿賴耶識（Alaya-vijñana，藏識）所以虛妄地見到生死，轉變阿賴耶識，所以生死就是涅槃。所以下經說，妄想識滅就叫做涅槃。", "", "彼愚癡人說有三乘（直到）常于生死輪轉不絕。愚癡的人認為生死和涅槃是不同的，所以為這些愚癡的人說斷生死而趣向涅槃，因此說有三乘種性。智者說這六趣生死，是妄想心量的作用，沒有真實的境界。而那些愚癡的人，不知道三世如來所說的生死妄想，是自心顯現的境界，他們取心外的境界，認為生死之相和涅槃有差別，所以就在生死中流轉。", "", "複次，大慧，過去、現在、未來諸如來（直到）非諸愚夫二分別境。說的是三世如來說" ], "english_translations": [ "English version: Therefore, there is no constant cause and no constant characteristic.", "", 'Mahamati, I often speak of the inconceivable (up to) this should not be spoken. The former refers to the Buddha refuting the heretics, while this refers to the heretics refuting the Buddha. They have never been able to understand the truth of the constant, inconceivable, and self-caused, which transcends existence and non-existence, and transcends emotions and cognitions, but they always mistakenly believe that it exists outside the realm of self-realized sacred wisdom. Therefore, the Tathagata (如來，Thus Come One) warns that it should not be spoken. However, the paths of the Sravaka-yana (聲聞乘，Vehicle of Hearers), Pratyekabuddha-yana (緣覺乘，Vehicle of Solitary Buddhas), and Bodhisattva-yana (菩薩乘，Bodhisattva Vehicle), although different in superiority and inferiority, are all inwardly realized. If one sees the Dharma (法，teachings) outside the mind, no matter how profound and mysterious it is spoken, it will still become a heretical path.', "", 'Furthermore, Mahamati, the Sravakas (聲聞，Hearers) fear the suffering of birth and death due to delusive thoughts (up to) because there is nothing. This is the fourth point, clarifying true wisdom through the superiority and inferiority of the observations and understandings of the foolish and the wise. Not knowing the difference between birth and death and Nirvana (涅槃，liberation) is false discrimination. The so-called speaking of Nirvana in relation to birth and death is like speaking of medicine in relation to illness. Understanding that birth and death are fundamentally non-existent, then the corresponding Nirvana is also unattainable. Therefore, the Surangama Samadhi Sutra (思益經) says that the Buddhas appear in the world not to cause sentient beings to be born from birth and death into Nirvana, but to liberate them from the two views of birth and death and Nirvana. Delusive thoughts have no self-nature, which is the reason for Nirvana.', "", 'Falsely assuming that the future roots and realms will be extinguished (up to) transforming the Alaya-vijñana (阿賴耶識，store consciousness) into Great Nirvana. Because ordinary people are ignorant and do not know that birth and death are Nirvana, they falsely imagine that the extinction of future roots and realms is Nirvana, which is not a realm realized by self-awareness. The self-wisdom realm realized by the Tathagata is that because there is Alaya-vijñana, one falsely sees birth and death; transforming the Alaya-vijñana, therefore birth and death are Nirvana. Therefore, the following sutra says that the extinction of delusive consciousness is called Nirvana.', "", 'Those foolish people say there are Three Vehicles (up to) constantly revolving in the cycle of birth and death without end. Foolish people think that birth and death and Nirvana are different, so for these foolish people, it is said to cut off birth and death and go towards Nirvana, therefore it is said that there are three vehicle natures. The wise say that these six realms of birth and death are the function of delusive mind, without real realms. But those foolish people do not know that the delusive thoughts of birth and death spoken by the Tathagatas (如來，Thus Come Ones) of the three times are the realms manifested by their own minds. They take the realms outside the mind and think that there is a difference between the characteristics of birth and death and Nirvana, so they revolve in birth and death.', "", 'Furthermore, Mahamati, the Tathagatas (如來，Thus Come Ones) of the past, present, and future (up to) are not the dualistic realms of foolish people. Speaking of what the Tathagatas of the three times say' ] }
外心現一切諸法不生。何以故謂自心所現非有性故不生。離有無生二種見故不生。此就智者知諸法無生起佛種性。如兔馬等角本來不生。凡愚不覺妄取生滅。唯如來自覺所證之處。一切法自體性相不生。非愚夫有無分別境界。
大慧身及資生器世間等(至)汝於此義當勤修學 言正報色身及資生器界。一切諸法是本識影像。能所二取之所變現。妄想無性。而諸愚夫墮彼見中分別有無。故告大慧汝於此心現一切法不生義當勤修學。
複次大慧有五種種性(至)不定種性無種性 五約種性以驗于機。明正智義。因上畏生死苦樂求涅槃。起于種性。故次明種性相也。
大慧云何知是聲聞乘種性(至)此是聲聞乘種性 若聞滅陰界入自共相身得涅槃。知苦。斷集。證滅修道時。悲喜異相愛樂修習。于緣起發悟之相不樂觀察。應知以修上法。名聲聞乘種性。
彼于自乘見所證已(至)乃至生於得涅槃覺 此明聲聞斷惑分齊。類諸菩薩第五六地。然但斷三界現行煩惱未斷習使及所知障。未度不思議變易死。諸魔外中決定唱言。我得四智究竟覺乃至生於得涅槃覺也。
大慧復有眾生求證涅槃(至)此是涅槃 言有眾生妄計覺知我人眾生。長養士夫各各差別。以見神我此是涅槃復有執言自在天等以為作
【現代漢語翻譯】 現代漢語譯本：外境所顯現的一切諸法實際上是不生的。為什麼這麼說呢？因為它們是自心所顯現的，沒有真實自性，所以不是真實產生。遠離了『有』和『無』這兩種錯誤的見解，所以說不生。這是就具有智慧的人而言，他們知道一切諸法實際上沒有生起，從而具備了成佛的潛質（佛種性）。就像兔子和馬等動物的角，本來就不存在一樣。而凡夫愚昧無知，錯誤地執著于生滅的現象。只有如來才能真正覺悟並證得這種境界。一切法的自體和性相實際上是不生的，這不是愚夫所能理解的有無分別的境界。
大慧（Mahamati，菩薩名），包括身體以及生活所需的器物和外在世界等等，你應當勤奮修學這些道理。這裡所說的正報色身（由善業產生的身體）以及資生器界（維持生活的物質世界），一切諸法都是本識（Alaya-vijnana，阿賴耶識）的影像，是能取和所取這二者變現出來的。這些都是虛妄的，沒有真實自性。但是愚昧的人卻執著于這些虛妄的現象，並分別它們的有無。所以告訴大慧，你應當勤奮修學這『心現一切法不生』的道理。
此外，大慧，有五種不同的種性（Gotra，根性、稟賦），分別是聲聞乘種性、緣覺乘種性、如來種性、不定種性和無種性。這裡通過五種不同的種性來檢驗眾生的根器，從而闡明正智的含義。因為畏懼生死苦樂，而尋求涅槃，才產生了種性。所以接下來闡明種性的相狀。
大慧，如何知道這是聲聞乘（Sravakayana，小乘）的種性呢？如果有人聽聞了關於滅除陰（Skandha，五蘊）、界（Ayatana，十二處）、入（Dhatu，十八界）的教義，明白它們各自的體性和共性，從而希望通過自身修行而獲得涅槃。他們瞭解苦，斷除集（Samudaya，苦的根源），證得滅（Nirodha，涅槃），修習道（Marga，通往涅槃的道路）時，表現出悲傷和喜悅等不同的情緒，並且喜愛修習這些法門。對於緣起（Pratitya-samutpada，因緣和合而生）的道理不樂於深入觀察。應當知道，這樣的人因為修習上述法門，所以被稱為聲聞乘種性。
他們對於自己在聲聞乘中所證得的境界，已經確信無疑，乃至產生了獲得涅槃的覺悟。這裡說明了聲聞乘斷除煩惱的程度，類似於菩薩第五地和第六地的水平。然而，他們僅僅是斷除了三界（Trailokya，欲界、色界、無色界）中現行的煩惱，並沒有斷除煩惱的習氣和所知障（Jnana-avarana，對真理的認知障礙）。也沒有度過不可思議的變易生死（不思議變易死）。因此，他們在諸魔和外道中一定會宣稱：『我已經獲得了四智（四種智慧）的究竟覺悟』，乃至產生了獲得涅槃的覺悟。
大慧，還有一些眾生，他們妄想尋求證得涅槃，他們錯誤地認為覺知我（Atman，神我）、人（Pudgala）、眾生（Sattva）、長養士夫（生命的延續者）等各有差別。因為他們執著于神我的存在，所以認為這就是涅槃。還有一些人執著于自在天（Isvara，印度教中的主神）等是世界的創造者，認為這就是涅槃。
【English Translation】 English version: The external appearances of all Dharmas (phenomena, teachings) are in reality unborn. Why is this so? Because they are manifested by one's own mind, and lack true self-nature, therefore they are not truly produced. They are unborn because they are apart from the two kinds of views of 'existence' and 'non-existence'. This is in reference to those with wisdom, who know that all Dharmas are actually without arising, and thus possess the potential for Buddhahood (Buddha-gotra). Just like the horns of rabbits and horses, which never existed in the first place. But ordinary, ignorant people mistakenly cling to the phenomena of arising and ceasing. Only the Tathagata (Buddha) can truly awaken to and realize this state. The self-nature and characteristics of all Dharmas are actually unborn; this is not a realm of existence and non-existence that ignorant people can comprehend.
Mahamati (name of a Bodhisattva), you should diligently study these principles, including the body, the objects needed for life, and the external world. The physical body (rupa-kaya) that is the result of good karma, as well as the material world that sustains life, all Dharmas are images of the Alaya-vijnana (storehouse consciousness), transformed by the dualistic grasping of the perceiver and the perceived. These are all illusory and without true self-nature. However, ignorant people cling to these illusory phenomena and discriminate between their existence and non-existence. Therefore, I tell Mahamati, you should diligently study the principle that 'all Dharmas are manifested by the mind and are unborn'.
Furthermore, Mahamati, there are five different Gotras (lineages, dispositions), namely the Sravakayana-gotra (lineage of Hearers), the Pratyekabuddhayana-gotra (lineage of Solitary Realizers), the Tathagata-gotra (lineage of Buddhas), the Aniyata-gotra (undetermined lineage), and the Agotraka (those without a lineage). Here, the five different Gotras are used to examine the capacities of beings, thereby clarifying the meaning of Right Knowledge. It is because of the fear of the suffering and joy of birth and death that the Gotra arises in seeking Nirvana. Therefore, the characteristics of the Gotras are explained next.
Mahamati, how does one know that this is the Sravakayana-gotra (lineage of Hearers)? If someone hears the teachings about the cessation of the Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements), understands their individual and common characteristics, and hopes to attain Nirvana through their own practice. They understand suffering, cut off the Samudaya (origin of suffering), realize Nirodha (cessation of suffering, Nirvana), and when practicing the Marga (path to Nirvana), they show different emotions such as sadness and joy, and they love to practice these Dharmas. They are not interested in deeply observing the principle of Pratitya-samutpada (dependent origination). It should be known that such a person is called a Sravakayana-gotra because they practice the above-mentioned Dharmas.
They are certain about what they have realized in their own Sravakayana, and even develop the realization of attaining Nirvana. This explains the extent to which Hearers cut off afflictions, similar to the level of the fifth and sixth Bhumis (stages) of Bodhisattvas. However, they only cut off the manifest afflictions in the three realms (Trailokya: desire realm, form realm, formless realm), and have not cut off the habitual tendencies of afflictions and the Jnana-avarana (cognitive obscurations). They have also not transcended the inconceivable change of death (inconceivable transformation death). Therefore, they will definitely proclaim among the Maras (demons) and heretics: 'I have attained the ultimate enlightenment of the four wisdoms', and even develop the realization of attaining Nirvana.
Mahamati, there are also some beings who falsely seek to attain Nirvana, they mistakenly believe that the knower of Atman (self), Pudgala (person), Sattva (sentient being), and Poshaka-purusha (the one who nourishes and continues life) are all different. Because they cling to the existence of Atman, they think that this is Nirvana. There are also some who cling to Isvara (the supreme god in Hinduism) and others as the creators of the world, and think that this is Nirvana.
者。名為涅槃。此二即是無種性外道。
大慧彼無解脫(至)應勤修習舍此惡見 此明外道計有神我性無解脫法聲聞取自共相未獲法空。皆不出妄覺。故應勸修習轉彼惡見。而趣如來種性故。
大慧云何知是緣覺乘種性(至)應為其說緣覺乘法 言若聞說緣起諸法。知緣體空無所染著。或時聞說現種種身。或合多身為一身。或離一身為多身。及於神通變化。信受無違欣樂修習。是謂緣覺乘種性。然有二種不同。一遇佛演說十二因緣法。依以受行。名為緣覺。即如一說。二出無佛世睹緣自悟。名為獨覺。
大慧如來乘種性(至)當知此是如來乘性 自性無自性法者。謂三自性三無性秘密法也。內身自證聖智法者。謂佛自證一乘了義不可思議真實法也。外諸佛剎廣大法者。謂廣大悲願莊嚴凈土攝化眾生。究竟到於一切智地法也。若有聞說此等法者。是故名為佛乘種性。
大慧不定種性(至)隨生信解而順修學 言此不定人聞說三乘法時。隨生信入順學而成。其性可移故言不定。
大慧為初治地人而說種性(至)作此建立 初治地人。即不定種性者。三乘俱可入也。為說是種性。令彼明悟了權趣實。超入第八無所有地。任運至如來地。故作此建立。
大慧彼住三昧樂聲聞(至)畢竟當
【現代漢語翻譯】 現代漢語譯本：他們所說的涅槃（Nirvana，寂滅），這兩種觀點實際上是無種性的外道（Tirthika，指不信佛教的修行者）。
大慧（Mahamati，菩薩名），那些沒有解脫的人，應該勤奮修行，捨棄這些錯誤的見解。這裡說明了外道執著于有神我（Atman，梵語，指永恒不變的自我）的自性，沒有解脫之法。聲聞（Sravaka，聽聞佛法而修行的弟子）執著于自共相（Svalaksana and Samanya-laksana，事物各自的特性和普遍的共性），尚未證得法空（Dharmasunyata，諸法皆空的真理）。這些都未超出妄覺（Vikalpa，虛妄分別）。因此，應當勸導他們修行，轉變他們的錯誤見解，從而趨向如來（Tathagata，佛的稱號之一）的種性（Gotra，指成佛的潛能）。
大慧，如何知道是緣覺乘（Pratyekabuddhayana，通過觀察因緣而覺悟的修行方式）的種性？如果有人聽聞宣說緣起（Pratitya-samutpada，事物相互依存的法則）諸法，知道緣起之體是空性的，沒有染著（Asanga，執著），或者有時聽聞宣說示現種種身形，或者將多個身體合為一個身體，或者將一個身體分離為多個身體，以及對於神通變化（Abhijnana，超自然能力）信受不疑，欣然樂意地修習，這就是所謂的緣覺乘種性。然而，緣覺有兩種不同型別：一種是遇到佛陀演說十二因緣法（Dvadasanga-pratityasamutpada，佛教關於生命輪迴的十二個環節），依此修行，稱為緣覺，即如前面所說；另一種是出生在沒有佛陀的時代，通過觀察因緣而自己覺悟，稱為獨覺（Eka-buddha，獨自覺悟者）。
大慧，如來乘（Tathagatayana，通往佛果的道路）的種性是什麼？自性無自性法（Svabhava-nihsvabhava，自性本空之法），指的是三自性三無性（Trisvabhava-trinihsvabhava，唯識宗的重要理論，闡述了三種自性和三種無自性）的秘密法。內身自證聖智法（Pratyatmajnana，通過自身體驗獲得的智慧），指的是佛陀自己證悟的一乘了義（Ekayana-nitartha，唯一真實的教義）不可思議的真實法。外諸佛剎廣大法（Buddhaksetra，諸佛所居住的清凈國土），指的是以廣大的悲願莊嚴凈土，攝受教化眾生，最終到達一切智地（Sarvajna，佛陀所證悟的智慧）的法。如果有人聽聞宣說這些法，因此被稱為佛乘種性。
大慧，不定種性（Aniyata-gotra，不確定的根性）是指，當這些人聽聞宣說三乘法（Triyana，聲聞乘、緣覺乘和菩薩乘）時，隨其所生起的信心而順應修學。他們的根性可以改變，所以稱為不定。
大慧，為初治地人（Adhikarika，初發心修行者）宣說種性，是爲了作此建立。初治地人，即不定種性者，三乘都可以進入。為他們宣說種性，讓他們明白覺悟，瞭解權巧方便而趨向真實，超越進入第八無所有地（Akinchanyayatana，無色界天的第八禪定），任運自在地到達如來地（Tathagatabhumi，佛的境界），所以作此建立。
大慧，那些安住於三昧樂（Samadhi-sukha，禪定之樂）的聲聞，最終應當...
【English Translation】 English version: What they call Nirvana, these two views are actually Tirthikas (non-Buddhist ascetics) without the potential for enlightenment.
Mahamati, those who are not liberated should diligently practice, abandoning these wrong views. This explains that Tirthikas are attached to the self-nature of Atman (the eternal and unchanging self), without the Dharma of liberation. Sravakas (disciples who practice by listening to the Buddha's teachings) are attached to Svalaksana and Samanya-laksana (individual characteristics and common characteristics), and have not yet attained Dharmasunyata (the truth that all dharmas are empty). These do not go beyond Vikalpa (false discrimination). Therefore, they should be encouraged to practice, transforming their wrong views, and thus moving towards the Tathagata's (one of the titles of the Buddha) Gotra (potential for Buddhahood).
Mahamati, how do we know the Gotra of the Pratyekabuddhayana (the path of practice that awakens through observing conditions)? If someone hears the teaching of Pratitya-samutpada (the law of interdependent origination), knows that the essence of dependent origination is emptiness, and has no Asanga (attachment), or sometimes hears the teaching of manifesting various forms, or combining multiple bodies into one body, or separating one body into multiple bodies, and believes in and joyfully practices Abhijna (supernatural powers) without doubt, this is called the Pratyekabuddhayana Gotra. However, there are two different types of Pratyekabuddhas: one encounters the Buddha expounding the Dvadasanga-pratityasamutpada (the twelve links of dependent origination), and practices accordingly, called Pratyekabuddha, as mentioned earlier; the other is born in an age without a Buddha, and awakens on their own by observing conditions, called Eka-buddha (a solitary Buddha).
Mahamati, what is the Gotra of the Tathagatayana (the path to Buddhahood)? Svabhava-nihsvabhava (the Dharma of self-nature and no self-nature) refers to the secret Dharma of Trisvabhava-trinihsvabhava (the important theory of the Three Natures and Three No-Natures in Yogacara). Pratyatmajnana (wisdom attained through personal experience) refers to the Buddha's own enlightenment of the Ekayana-nitartha (the only true teaching) inconceivable true Dharma. Buddhaksetra (the pure land where Buddhas reside) refers to the Dharma of adorning pure lands with great compassion and vows, embracing and transforming sentient beings, and ultimately reaching Sarvajna (the wisdom attained by the Buddha). If someone hears these teachings, they are therefore called the Buddha-yana Gotra.
Mahamati, Aniyata-gotra (uncertain nature) refers to those who, when they hear the teaching of the Triyana (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), follow and learn according to the faith that arises in them. Their nature can be changed, so it is called uncertain.
Mahamati, the reason for explaining the Gotra to Adhikarika (beginners in practice) is to establish this. Adhikarika, that is, those with uncertain nature, can enter all three yanas. Explaining the Gotra to them allows them to understand and awaken, to understand skillful means and move towards the truth, to transcend and enter the eighth Akinchanyayatana (the eighth dhyana of the formless realm), and to reach the Tathagatabhumi (the state of Buddhahood) effortlessly, so this establishment is made.
Mahamati, those Sravakas who dwell in Samadhi-sukha (the bliss of samadhi) should eventually...
得如來之身 此明三乘五性同入如來一佛乘也。謂昔權說三乘五性中。定性二乘。無性闡提。不許成佛。今究竟說。雖有三乘五性之異。由新熏故。本來唯是一佛乘也。舉一例諸。是故但云彼住三昧樂聲聞。既已修習斷煩惱結。若能迴心證知識性。見法無我。畢竟皆得無上最勝如來之身。
爾時世尊即說頌言預流一來果不還阿羅漢是等諸聖人其心悉迷惑 言小乘初心。修七方便。至見諦理。能斷三界見道所斷八十八使。創預聖流名預流果。次從是發六無礙道。斷于欲界前之六品修所斷惑證第六解脫。於人天更一往來名一來果。又發后三無礙道。永斷欲界七八九品諸煩惱盡。更不還欲界受生名不還果。又於色界修行。永斷上二界修道所斷一切煩惱。得盡智無生智。不受後有。名阿羅漢果。如來方便。為畏生死妄想苦愚夫。說斷三界煩惱。得諸果差別。然皆不離心量。故云是等諸聖人。其心悉迷亂。
我所立三乘一乘及非乘為愚夫少智樂寂諸聖說 佛應機立。三一俱權。三約一施。一對三設。三既不存。一亦非有。為彼愚夫樂寂諸聖。故有是說。
第一義法門遠離於二取住于無境界何達立三乘 于第一義中諸法無所有。何有教法及有諸乘名。
諸禪及無量無色三摩提乃至滅受想唯心不可得 諸禪
【現代漢語翻譯】 現代漢語譯本 獲得如來之身，這說明三乘（聲聞乘、緣覺乘、菩薩乘）五性（聲聞定性、緣覺定性、菩薩定性、不定性、無性闡提）最終都歸入如來一佛乘。過去權巧方便地說有三乘五性，其中定性的聲聞乘和緣覺乘，以及無性闡提，不被允許成佛。現在究竟來說，雖然有三乘五性的區別，但由於新的熏習，本來唯一是佛乘。舉一個例子可以類推其他情況。所以說他們安住於三昧之樂的聲聞乘，既然已經修習斷除了煩惱結縛，如果能夠回心轉意，證得知識之性，見到法無我，最終都能獲得無上最殊勝的如來之身。
當時世尊就說了偈頌：『預流（須陀洹）一來（斯陀含）果、不還（阿那含）果、阿羅漢，這些聖人，他們的心都迷惑。』這是說小乘的初心，修七方便，達到見諦的道理，能夠斷除三界見道所斷的八十八使（種煩惱）。初次進入聖人的行列，名為預流果。其次從此發起六無礙道，斷除欲界前六品的修所斷惑，證得第六解脫，在人天之間還要一次往來，名一來果。又發起后三無礙道，永遠斷除欲界七八九品各種煩惱，不再返回欲界受生，名不還果。又在**（此處原文有省略）修行，永遠斷除上二界修道所斷的一切煩惱，得到盡智、無生智，不再有後世的生命，名阿羅漢果。如來爲了方便，為那些畏懼生死妄想痛苦的愚夫，說斷除三界煩惱，得到各種果位的差別，然而這些都不離心量的作用，所以說這些聖人，他們的心都迷惑。
我所建立的三乘、一乘以及非乘，是爲了愚夫、少智、樂於寂靜的諸聖人所說。佛應機施教，三乘和一乘都是權巧方便。用三乘來引導趨向一乘，用一乘來對應三乘的設立。三乘既然不存在，一乘也不是實有。爲了那些愚夫、樂於寂靜的諸聖人，所以才有這樣的說法。
第一義法門遠離於二取（能取、所取），安住于無境界，怎麼能達到建立三乘的境界呢？在第一義中，諸法都是空無所有的，哪裡有什麼教法以及各種乘的名字呢？
各種禪定以及無量無色三摩提（無色界的禪定），乃至滅受想（滅盡定），唯有心是不可得的。
【English Translation】 English version Attaining the body of the Tathagata (Thus Come One), this clarifies that the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Five Natures (those destined to be Śrāvakas, Pratyekabuddhas, Bodhisattvas, the Undetermined, and the Icchantikas) ultimately enter the One Buddha Vehicle of the Tathagata. In the past, it was expediently said that there were Three Vehicles and Five Natures, wherein those of fixed Śrāvaka and Pratyekabuddha natures, and the Icchantikas (those without the potential for enlightenment), were not permitted to become Buddhas. Now, in the ultimate teaching, although there are differences in the Three Vehicles and Five Natures, due to new conditioning, originally there is only the One Buddha Vehicle. One example is given to illustrate all cases. Therefore, it is said that those Śrāvakas who dwell in the bliss of Samadhi (meditative absorption), having already cultivated the cessation of afflictions and bonds, if they can turn their minds, realize the nature of knowledge, and see the non-self of phenomena, will ultimately attain the unsurpassed and most excellent body of the Tathagata.
At that time, the World Honored One (Śākyamuni Buddha) spoke in verse: 'Srotāpanna (Stream-enterer) fruit, Sakṛdāgāmin (Once-returner) fruit, Anāgāmin (Non-returner) fruit, Arhat (Worthy One), these noble ones, their minds are all confused.' This refers to the initial aspiration of the Small Vehicle (Hīnayāna), cultivating the Seven Expedients, reaching the truth of seeing reality, able to sever the eighty-eight bonds (types of afflictions) severed by the Path of Seeing in the Three Realms. Initially entering the stream of the noble ones, it is called the Srotāpanna fruit. Next, from this arises the Six Unimpeded Ways, severing the first six grades of afflictions severed by cultivation in the Desire Realm, realizing the sixth liberation, still having one more coming and going between humans and devas (gods), it is called the Sakṛdāgāmin fruit. Again, arising from the last three Unimpeded Ways, permanently severing all the afflictions of the seventh, eighth, and ninth grades of the Desire Realm, no longer returning to be born in the Desire Realm, it is called the Anāgāmin fruit. Furthermore, cultivating in ** (text omitted in original), permanently severing all the afflictions severed by the Path of Cultivation in the Upper Two Realms, attaining the Exhaustion Knowledge and Non-arising Knowledge, no longer having future lives, it is called the Arhat fruit. The Tathagata, for the sake of convenience, for those foolish beings who fear the suffering of birth and death and deluded thoughts, speaks of severing the afflictions of the Three Realms and attaining the differences in various fruits, yet all of these are inseparable from the function of the mind, therefore it is said that these noble ones, their minds are all confused.
The Three Vehicles, the One Vehicle, and the Non-vehicle that I establish are spoken for the sake of foolish beings, those of little wisdom, and those noble ones who delight in tranquility. The Buddha teaches according to the capacity of beings, the Three Vehicles and the One Vehicle are both expedient means. Using the Three Vehicles to guide towards the One Vehicle, using the One Vehicle to correspond to the establishment of the Three Vehicles. Since the Three Vehicles do not exist, the One Vehicle is also not substantial. For the sake of those foolish beings and those noble ones who delight in tranquility, therefore there is such a teaching.
The First Principle Dharma Gate is far removed from the Two Graspings (grasping subject and grasping object), abiding in the realm of no boundaries, how can one attain the state of establishing the Three Vehicles? In the First Principle, all dharmas (phenomena) are empty and without substance, where are there any teachings and the names of various vehicles?
All Dhyanas (meditative states) and the immeasurable Formless Samadhis (meditative absorptions of the Formless Realm), even cessation of sensation and perception (Cessation Attainment), only the mind is unattainable.
及無量者。謂四靜慮四無量心也。無色三摩提即無色界四空處定也。滅受想謂聲聞滅盡定也。言如來說諸禪三昧等諸法。亦無有實。為妄想心量愚夫作如是說。故云唯心不可得。上明正智竟。
複次大慧此中一闡提(至)為無始眾生起愿故 三約菩薩闡提。知生死涅槃無二。以明如如義。
云何舍一切善根(至)善根悉斷不入涅槃 言此闡提謗大乘法藏。及作惡言此非隨順修多羅毗尼解脫之說。以斷一切善根不得涅槃。
云何為無始眾生起愿(至)此是無涅槃種性 相菩薩本願方便。欲斷一切眾生生死令得涅槃。若一眾生未證入者。我竟不入。言一闡提。以謗菩薩藏故不得涅槃菩薩知。生死即涅槃。亦更不得涅槃。以不得涅槃名同。故云亦住一闡提趣。此是無涅槃種性相也。
大慧菩薩言世尊(至)是故菩薩一闡提不入涅槃 言舍善根一闡提。以如來神力故。或時善根生。得涅槃。是故菩薩知生死即涅槃。故言不入。以上明如如竟。
複次大慧菩薩摩訶薩(至)緣起自性圓成自性 上雖分別三自性為五法。未知何者是三自性。故下正明三自性體也。言妄計自性者。謂諸愚夫妄想計度。所執蘊界入等為實我實法。名妄計性。此有二種。一自性。總執諸法實有自性。二差別。別執常無常等
【現代漢語翻譯】 現代漢語譯本 『及無量者』，指的是四靜慮（Sì jìnglǜ，四種禪定）和四無量心（Sì wúliàng xīn，四種慈悲喜捨之心）。『無色三摩提』，就是指無色界的四空處定（Sì kōngchù dìng，四種超越物質的禪定）。『滅受想』，指的是聲聞（Shēngwén，小乘修行者）的滅盡定（Mièjìn dìng，一種完全停止意識活動的禪定）。如來說的這些禪定三昧（chán dìng sānmèi，各種禪定狀態）等法，實際上也沒有真實的自性。這是爲了適應妄想分別的愚夫而作的方便說法。所以說『唯心不可得』。以上闡明了正智的道理。
其次，大慧（Dà Huì，菩薩名），這裡所說的一闡提（Yī chǎntí，斷善根者），是爲了無始以來的眾生髮起誓願的緣故。這是從菩薩的角度來說一闡提，他們了知生死和涅槃（Nièpán，解脫）沒有分別，以此來闡明如如（Rúrú，真如實相）的意義。
『如何捨棄一切善根』，指的是這種一闡提誹謗大乘（Dàchéng，大乘佛教）的法藏（fǎzàng，佛法寶藏），並且惡語相向，說這些不是隨順修多羅（xiū duōluó，經藏）、毗尼（píní，戒律）、解脫（jiětuō，從輪迴中解脫）的教說。因此斷絕了一切善根，無法證入涅槃。
『如何為無始眾生髮起誓願』，這是菩薩本願的方便示現，想要斷除一切眾生的生死輪迴，使他們證得涅槃。如果有一個眾生沒有證入涅槃，我終究不入涅槃。這裡說的一闡提，因為誹謗菩薩藏（Púsà zàng，菩薩所修行的法門），所以無法證得涅槃。菩薩了知生死即是涅槃，因此也更不需要進入涅槃。因為不得涅槃這一點相同，所以說也安住於一闡提的境地。這就是沒有涅槃種性的相狀。
大慧菩薩說，世尊，捨棄善根的一闡提，因為如來的神力，有時也會生起善根，從而證得涅槃。所以菩薩了知生死即是涅槃，因此說不入涅槃。以上闡明瞭如如的道理。
其次，大慧，菩薩摩訶薩（Púsà móhēsà，大菩薩）應該了知三種自性，即妄計自性（wàngjì zìxìng，虛妄分別的自性）、緣起自性（yuánqǐ zìxìng，因緣生起的自性）和圓成自性（yuánchéng zìxìng，圓滿成就的自性）。上面雖然分別了三種自性為五法（wǔ fǎ，五種法），但還不知道什麼是三自性的本體。所以下面正式闡明三自性的體性。所謂的妄計自性，指的是那些愚夫妄想分別，執著于蘊（yùn，五蘊）、界（jiè，十八界）、入（rù，十二入）等為真實的『我』和『法』，這就叫做妄計性。這種妄計性有兩種：一種是總執，普遍執著諸法實有自性；另一種是別執，分別執著諸法是常或者無常等等。
【English Translation】 English version 'And immeasurable' refers to the four Dhyanas (Sì jìnglǜ, four stages of meditative absorption) and the four immeasurable minds (Sì wúliàng xīn, four immeasurable qualities of loving-kindness, compassion, sympathetic joy, and equanimity). 'Formless Samadhi' refers to the four formless realms (Sì kōngchù dìng, four formless attainments). 'Cessation of sensation and perception' refers to the Samadhi of Cessation (Mièjìn dìng, Nirodha-Samapatti) attained by Sravakas (Shēngwén, Hearers or disciples of the Buddha). The Tathagata's (Rúlái, Thus Come One, an epithet of the Buddha) teachings on various Dhyanas, Samadhis (chán dìng sānmèi, meditative states), and other Dharmas (Dharma, teachings or laws) are not ultimately real. These are expedient teachings for the sake of foolish beings who are attached to their deluded thoughts. Therefore, it is said, 'Mind-only is unattainable.' The above explains the principle of Right Knowledge.
Furthermore, Mahamati (Dà Huì, a Bodhisattva's name), the Icchantika (Yī chǎntí, one who has severed their roots of goodness) mentioned here is due to the vows made for the sake of beings from beginningless time. This is from the perspective of Bodhisattvas regarding Icchantikas, who understand that Samsara (生死, birth and death) and Nirvana (Nièpán, liberation) are not different, thereby elucidating the meaning of Suchness (Rúrú, Tathata or true nature).
'How does one abandon all roots of goodness?' This refers to the Icchantika who slanders the Mahayana (Dàchéng, Great Vehicle) Dharma-treasury (fǎzàng, Dharma repository) and speaks ill, saying that these are not teachings in accordance with the Sutras (xiū duōluó, discourses), Vinaya (píní, monastic rules), and liberation (jiětuō, liberation from the cycle of rebirth). Thus, they sever all roots of goodness and cannot attain Nirvana.
'How does one make vows for the sake of beings from beginningless time?' This is the expedient manifestation of the Bodhisattva's original vow, desiring to cut off the cycle of birth and death for all beings and enable them to attain Nirvana. If even one being has not attained Nirvana, I will not enter Nirvana. The Icchantika mentioned here, because of slandering the Bodhisattva-pitaka (Púsà zàng, Bodhisattva's teachings), cannot attain Nirvana. Bodhisattvas know that Samsara is Nirvana, and therefore there is no further need to enter Nirvana. Because of the similarity in not attaining Nirvana, it is said that they also abide in the state of an Icchantika. This is the characteristic of having no seed of Nirvana.
The Bodhisattva Mahamati said, 'World Honored One, the Icchantika who has abandoned roots of goodness, due to the Buddha's divine power, may sometimes generate roots of goodness and thereby attain Nirvana. Therefore, Bodhisattvas know that Samsara is Nirvana, and thus say they do not enter Nirvana.' The above explains the principle of Suchness.
Furthermore, Mahamati, Bodhisattva-Mahasattvas (Púsà móhēsà, great Bodhisattvas) should understand the three natures, namely the discriminated nature (wàngjì zìxìng, Parikalpita-svabhava), the dependent nature (yuánqǐ zìxìng, Paratantra-svabhava), and the perfected nature (yuánchéng zìxìng, Parinishpanna-svabhava). Although the three natures were previously distinguished as five Dharmas (wǔ fǎ, five aspects of Dharma), it is not yet known what the substance of the three natures is. Therefore, the following formally elucidates the substance of the three natures. The discriminated nature refers to those foolish beings who engage in deluded thoughts and cling to the Skandhas (yùn, five aggregates), Dhatus (jiè, eighteen elements), and Ayatanas (rù, twelve sense bases) as real 'self' and 'Dharma.' This is called the discriminated nature. This discriminated nature has two types: one is the general clinging, universally clinging to the notion that all Dharmas have a real nature; the other is the specific clinging, specifically clinging to the notion that Dharmas are either permanent or impermanent, and so on.
。實有自體。或依名妄計義。或依義妄計名等。約體不出人法二體。約執不出名義二執。又云眾生染心於依他起自性中。有二種妄計自性。一者隨覺。即現行執。二者慣習習氣隨眠。即執種子也 言緣起自性者。謂依他眾緣和合生起。猶如幻事。名緣起自性。亦有二義。一依真理之他。如波依水起。二依妄緣之他。如波依風 圓成自性者。謂妄想體空。緣起無性。即是圓成。究竟唯一真心。更無所有。故楞嚴云。無漏真凈。云何是中更容他物。上總釋竟。下文即別釋。
大慧妄計自性從相生(至)種類顯現生計著故 言妄想無體。但從緣起事相生計執故。
大慧彼計著事相(至)是名二種妄計自性相 言計此相起二種妄想。是諸如來建立演說。謂于內外法起男女瓶衣等名。是名相計著相。于彼內外法中計著自共相法。是事相計著相。即是自性差別二計著。
大慧從所依所緣起是緣起性 依因也。謂諸法從因緣而生名緣起性。故云未曾有一法不從因緣生。
何者圓成自性(至)此是圓成自性如來藏心 言圓成自性無別自體。但于緣起自性。離名相事相妄想分別。自覺聖智所證如如。此即圓成自性法身實體如來藏性清凈真心也。是故須假如實方便離念觀察方能悟入。故摩訶衍論云。圓成實自性。
【現代漢語翻譯】 現代漢語譯本： 真實存在的自體，有時是依據名相而錯誤地推測意義，有時是依據意義而錯誤地推測名相等等。從本體上說，不出人法二體；從執著上說，不出名義二執。又說眾生以染污之心，在依他起自性中，產生兩種錯誤的推測自性。一是隨覺，即當下的執著；二是慣習的習氣隨眠，即執著的種子。 所說的緣起自性，是指依靠他者眾緣和合而生起，猶如幻象一般。這稱為緣起自性，也有兩種含義：一是依靠真理之他，比如波浪依靠水而生起；二是依靠虛妄之緣的他，比如波浪依靠風而生起。 圓成自性，是指妄想的本體是空性的，緣起也是無自性的，這就是圓成。最終唯一的是真心，再沒有其他任何東西。所以《楞嚴經》說：『無漏真凈，怎麼可以在其中容納其他東西呢？』以上是總體的解釋，下面是分別解釋。
大慧，妄計自性是從現象產生的（到）因為種類顯現而產生執著。說的是妄想沒有實體，只是從緣起的事相上產生推測和執著。
大慧，他們執著於事相（到）這叫做兩種妄計自性的相。說的是執著于這些現象而產生兩種妄想，這是諸如來建立並演說的。即對於內外之法，產生男女、瓶子、衣服等名稱，這叫做相計著相。對於這些內外之法，執著于自相和共相之法，這是事相計著相。也就是自性差別二種計著。
大慧，從所依和所緣產生的是緣起性。是依靠因緣的意思。說的是諸法從因緣而生，稱為緣起性。所以說，沒有一種法不是從因緣而生的。
什麼是圓成自性（到）這是圓成自性的如來藏心。說的是圓成自性沒有其他的自體，只是在緣起自性中，遠離名相事相的妄想分別，由自覺聖智所證悟的如如。這就是圓成自性的法身實體，如來藏性清凈真心。因此，必須如實地運用方便，遠離念頭進行觀察，才能悟入。所以《摩訶衍論》說：『圓成實自性。』
【English Translation】 English version: The truly existing self-nature sometimes arises from falsely inferring meaning based on names, or falsely inferring names based on meaning, and so on. In terms of substance, it does not go beyond the two substances of beings and dharmas; in terms of attachment, it does not go beyond the two attachments to names and meanings. Furthermore, it is said that sentient beings, with their defiled minds, generate two kinds of falsely conceived self-natures within the dependent-arising self-nature. The first is immediate awareness, which is the present attachment; the second is the habitual latent tendencies, which are the seeds of attachment. The so-called dependent-arising self-nature refers to that which arises from the combination of various conditions, like an illusion. This is called dependent-arising self-nature, and it has two meanings: first, it depends on the 'other' of truth, like a wave arising from water; second, it depends on the 'other' of false conditions, like a wave arising from wind. The perfectly accomplished self-nature refers to the emptiness of the nature of delusion and the selflessness of dependent arising, which is perfect accomplishment. Ultimately, there is only the true mind, and nothing else. Therefore, the Shurangama Sutra says: 'How can other things be contained within the flawless and pure?' The above is a general explanation; the following is a separate explanation.
Mahamati (name of a Bodhisattva), the falsely conceived self-nature arises from phenomena (to) because attachment arises from the manifestation of categories. It means that delusion has no substance, but arises from speculation and attachment to the characteristics of dependent arising.
Mahamati, they are attached to phenomena (to) this is called the aspect of two kinds of falsely conceived self-natures. It means that clinging to these appearances gives rise to two kinds of delusions, which are established and expounded by all the Tathagatas (another name for Buddha). That is, with regard to internal and external dharmas, names such as male, female, bottle, and clothing arise, which is called the aspect of clinging to appearances. With regard to these internal and external dharmas, clinging to the laws of self-characteristics and common characteristics is the aspect of clinging to phenomena. That is, the two kinds of clinging to self-nature and difference.
Mahamati, that which arises from the basis and the object is the nature of dependent arising. It means relying on causes and conditions. It means that all dharmas arise from causes and conditions, which is called the nature of dependent arising. Therefore, it is said that there is no dharma that does not arise from causes and conditions.
What is the perfectly accomplished self-nature (to) this is the Tathagatagarbha (Buddha-nature) mind of the perfectly accomplished self-nature. It means that the perfectly accomplished self-nature has no other self-nature, but in the dependent-arising self-nature, it is the suchness (tathata) realized by self-awakened holy wisdom, which is apart from the delusions and discriminations of names and phenomena. This is the Dharmakaya (body of the Dharma) substance of the perfectly accomplished self-nature, the pure true mind of the Tathagatagarbha nature. Therefore, one must use skillful means in accordance with reality, and observe without thoughts in order to attain enlightenment. Therefore, the Mahayana Treatise says: 'The perfectly accomplished true self-nature.'
應知宣說四清凈法。一自性清凈。謂真如實際勝義法界。二離垢清凈。謂即此離一切障垢。三得此道清凈。謂一切波羅密多菩提分法。四生此境清凈。謂最上乘妙正法教。如是四法。總攝一切清凈諸法無有遺余。
爾時世尊即說頌言名相分別二自性相正智如如是圓成實 前明世出世間。若因若果染凈差別。不離五法。此一行經。還攝五法為三自性。謂名相分別是妄計緣起二自性。正智如如即圓成實 是知三性無際隨一全收。真妄互融。性相無礙。從緣起生分別。即是妄計。從緣起悟真實。即是圓成。所以由分別故一分成生死。由真實故一分成涅槃。了分別性空故。即生死成涅槃。迷真實性有故。即涅槃成生死。都是一法。隨緣顯義成三。三非三而一性圓。一非一而三性具。卷舒不失。隱顯常如。非一非三。泯性相於實地。而三而一。耀行佈於義天。撮要所歸。莫先斯旨。
大慧是名觀察五法自性法門(至)當勤修學 結成五法三性法門以勸修學。
複次大慧菩薩摩訶薩(至)法無我相 既能修學五法三自性已。更當觀察人法二無我相言。人無我者。梵云補特伽羅。此言數取趣。謂諸有情。起惑造業。即為能取。當來五趣。名之為趣。雖複數數起惑造業。五趣輪迴。都無主宰實自在用。故言無我。經
【現代漢語翻譯】 現代漢語譯本： 應當知曉宣說四種清凈法。一是自性清凈，指的是真如（Tathata，事物的真實本性）實際（Reality，真實存在）勝義（Paramartha，最高真理）法界（Dharmadhatu，一切法的總稱）。二是離垢清凈，指的是真如實際勝義法界遠離一切障礙和污垢。三是得此道清凈，指的是一切波羅蜜多（Paramita，到達彼岸的方法）菩提分法（Bodhipaksadharma，通往覺悟的要素）。四是生此境清凈，指的是最上乘（Uttarayana，最高級的教義）微妙正法教（Saddharma，真正的佛法）。這四種法，總括了一切清凈的諸法，沒有遺漏。
當時世尊就說了偈頌：名相（Nama-rupa，名稱和形式）分別（Vikalpa，區分）二自性（Svabhava，自性）相（Laksana，特徵）正智（Jnana，智慧）如如（Tathata，真如）是圓成實（Parinispanna，圓滿成就的）。前面說明了世間和出世間，無論是因是果，染污和清凈的差別，都離不開五法。這一行經文，又將五法歸納為三種自性。名相和分別是妄計所執性（Parikalpita，虛構的）和依他起性（Paratantra，依賴於其他事物而生起的）兩種自性。正智和如如就是圓成實性。
由此可知，三種自性沒有界限，隨取其一就全部包含。真妄相互融合，自性和現象之間沒有障礙。從依他起性產生分別，就是妄計所執性；從依他起性領悟真實，就是圓成實性。所以因為分別的緣故，一部分成為生死；因為真實的緣故，一部分成為涅槃。瞭解分別的自性本空，那麼生死就成為涅槃；迷惑真實自性的存在，那麼涅槃就成為生死。都是一個法，隨著因緣顯現意義而成為三種。三不是三而是一性圓滿，一不是一而是三性具備。捲起和舒展沒有缺失，隱藏和顯現始終如一。非一非三，在實地上泯滅自性和現象；而三而一，在義理的天空中彰顯修行。撮取要點所歸宿的，沒有比這個宗旨更重要的了。
大慧（Mahamati，菩薩名），這叫做觀察五法自性法門（Dharma，佛法）……應當勤奮修學。總結五法三自性法門，以此勸勉修學。
再次，大慧菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）……法無我相（Nairatmyalaksana，沒有自我的現象）。既然能夠修學五法三自性，更應當觀察人無我和法無我之相。人無我，梵文是補特伽羅（Pudgala），這裡說是數取趣，指的是諸有情（Sattva，眾生）。生起迷惑造作惡業，就是能取。當來五趣（Gati，輪迴的領域），叫做趣。雖然多次生起迷惑造作惡業，在五趣中輪迴，都沒有主宰的實在的自在的作用，所以說無我。經典
【English Translation】 English version: It should be known that the Fourfold Purity is expounded. First, Purity of Self-nature, referring to Suchness (Tathata), Reality (Reality), Supreme Meaning (Paramartha), and the Dharmadhatu (Dharmadhatu). Second, Purity of Freedom from Defilement, referring to the fact that this very Suchness, Reality, Supreme Meaning, and Dharmadhatu are free from all obstructions and defilements. Third, Purity of Attaining This Path, referring to all the Paramitas (Paramita) and Bodhipaksadharma (Bodhipaksadharma). Fourth, Purity of Birth in This Realm, referring to the supreme vehicle (Uttarayana) of the wonderful and true Dharma teaching (Saddharma). These four dharmas encompass all pure dharmas without any omission.
At that time, the World Honored One spoke the following verse: 'Name and Form (Nama-rupa), Discrimination (Vikalpa), Two Self-natures (Svabhava), Characteristics (Laksana), Correct Knowledge (Jnana), Suchness (Tathata), are the Perfectly Accomplished (Parinispanna).' The preceding explained the mundane and supramundane, whether cause or effect, the differences between defilement and purity, all inseparable from the Five Dharmas. This single line of scripture also summarizes the Five Dharmas into the Three Self-natures. Name and Form and Discrimination are the two self-natures of Imaginary Nature (Parikalpita) and Dependent Nature (Paratantra). Correct Knowledge and Suchness are the Perfectly Accomplished Nature.
From this, it can be known that the Three Natures are without limit, and taking any one of them encompasses all. Truth and falsehood interpenetrate, and there is no obstruction between nature and phenomena. From Dependent Nature arises discrimination, which is Imaginary Nature; from Dependent Nature arises the realization of truth, which is Perfectly Accomplished Nature. Therefore, because of discrimination, one part becomes Samsara; because of truth, one part becomes Nirvana. Understanding that the nature of discrimination is empty, then Samsara becomes Nirvana; being deluded about the existence of true nature, then Nirvana becomes Samsara. It is all one Dharma, which manifests three meanings according to conditions. Three is not three but one nature is complete; one is not one but three natures are present. Rolling up and unfolding without loss, hiding and revealing are always the same. Neither one nor three, obliterating nature and phenomena in the realm of reality; yet three and one, illuminating practice in the sky of meaning. Grasping the essential points to which it returns, nothing is more important than this principle.
Mahamati (Mahamati), this is called the Dharma (Dharma) gate of observing the self-nature of the Five Dharmas... You should diligently study and practice. Concluding the Dharma gate of the Five Dharmas and Three Self-natures to encourage study and practice.
Furthermore, Mahamati Bodhisattva-Mahasattva (Bodhisattva-Mahasattva)... the characteristic of the absence of a self in dharmas (Nairatmyalaksana). Since you are able to study and practice the Five Dharmas and Three Self-natures, you should further observe the characteristics of the absence of a self in persons and the absence of a self in dharmas. The absence of a self in persons, in Sanskrit is Pudgala (Pudgala), here it is said to be 'the one who repeatedly takes rebirth,' referring to all sentient beings (Sattva). Arising from delusion and creating karma, this is what is taken. The coming Five Realms (Gati) are called realms. Although repeatedly arising from delusion and creating karma, revolving in the Five Realms, there is no master with real independent function, therefore it is said to be without self. The Sutra
云無我無造無受者。善惡之業亦不亡 法無我者。謂諸法體雖復任持軌生物解。亦無勝性實自在用。故言無我 此二種執我。或有有情總執補特伽羅為我。或有有情別執色受想行識等為我。故瑜伽云。補特伽羅無我者。謂離一切緣生行外。別有實我。不可得故。法無我者。謂即一切緣生諸行。性非實我。是無常故。是故經云。當善觀察。上略通釋竟。下文即別廣釋。
大慧何者人無我相(至)皆是藏心之所顯現 云何人無我。謂離我。云何離我。謂於我所陰界入中分別觀察。但是無明業愛等生。于眼識等諸根。妄取自心現妄想境界。皆是藏心妄想施設。彼無有我也。此即就陰界入中以示無我。
剎那相續變壞不停(至)躁動不安如猿猴 自下約喻舉五觀門以明無我。此舉無常門也。夫我謂常義。今既無常故無有我。文標六喻。上五喻幻身。下一喻妄心。如水奔流。種牙變易。燈藉眾緣。飄風不住。浮雲起滅。以上諸喻剎那變壞。此身亦爾。豈有常耶。又妄心躁動等若猿猴。既不能令身心常住。我義焉在。
樂不凈處如飛蠅 舉不凈門明其無我。然一切世間貪著此身不凈之聚。三十六物穢惡之軀。如彼飛蠅玩于臭處。我謂凈義。故知無我。
不知厭足如猛火 舉苦門以破我。一云如風火。我者
【現代漢語翻譯】 現代漢語譯本：云既沒有創造者，也沒有接受者，沒有『我』這個實體。善惡的業力也不會消失。法無我（Dharma-nairatmya）指的是，諸法的體性雖然能夠任持其各自的特性，產生事物和理解，但也沒有獨立自主的真實自性，因此說『無我』。這兩種執著于『我』的觀念，有些有情眾生總的執著補特伽羅（Pudgala，意為『人』或『個體』）為『我』，有些有情眾生分別執著色、受、想、行、識等五蘊為『我』。所以《瑜伽師地論》中說，補特伽羅無我指的是，離開一切因緣所生的諸行之外，另外存在一個真實的『我』，這是不可能得到的。法無我指的是，一切因緣所生的諸行，其自性並非真實的『我』，因為它們是無常的。所以經中說，應當善於觀察。以上是略略地通盤解釋。下面的經文將分別詳細解釋。
大慧（Mahamati，菩薩名），什麼是人無我相？（直到）都是藏識心（Alaya-vijnana）所顯現的。什麼是人無我？就是遠離『我』。什麼是遠離『我』？就是在『我』所執著的陰、界、入中分別觀察，這些都只是無明、業、愛等所生。對於眼識等諸根，錯誤地執取自心所顯現的虛妄境界，這些都是藏識心的虛妄施設，其中並沒有『我』。這裡就是就陰、界、入中來顯示無我。
剎那間相續變壞，不停留。（直到）躁動不安，像猿猴一樣。下面用比喻，舉出五觀門來闡明無我。這裡舉的是無常門。所謂『我』，指的是常恒不變的意義。現在既然是無常的，所以沒有『我』。經文標出六個比喻，前面五個比喻是幻身，後面一個比喻是妄心。如水奔流，種子發芽變化，燈依靠眾緣，狂風不停留，浮雲生起滅去，以上這些比喻都是剎那變壞的。這個身體也是這樣，哪裡有常恒不變的呢？又妄心躁動等等，就像猿猴一樣。既然不能使身心常住，『我』的意義又在哪裡呢？
貪愛不凈之處，像蒼蠅一樣。舉不凈觀門來闡明無我。然而一切世間都貪著這個身體，這個不凈的聚集，三十六種污穢之物組成的軀體，就像蒼蠅貪玩于臭穢之處。『我』指的是清凈的意義，所以可知沒有『我』。
不知厭足，像猛火一樣。舉苦觀門來破除『我』。一說像風火。『我』者...
【English Translation】 English version: Clouds have neither creator nor receiver; the karmic effects of good and evil will not vanish. Dharma-nairatmya (法無我, absence of self in phenomena) means that although the nature of all dharmas can maintain their respective characteristics, producing things and understanding, they also lack an independent and autonomous true self-nature; therefore, it is said to be 'no-self'. These two kinds of attachment to 'self' include some sentient beings who generally cling to Pudgala (補特伽羅, meaning 'person' or 'individual') as 'self', and some sentient beings who separately cling to the five skandhas (色受想行識, form, feeling, perception, volition, and consciousness) as 'self'. Therefore, the Yoga-bhumi states that Pudgala-nairatmya means that apart from all conditioned phenomena, there is no real 'self' that can be obtained. Dharma-nairatmya means that all conditioned phenomena are not truly 'self' in nature because they are impermanent. Therefore, the sutra says that one should observe well. The above is a brief general explanation. The following text will explain in detail separately.
Mahamati (大慧, name of a Bodhisattva), what is the characteristic of no-self in persons? (Until) all are manifestations of the Alaya-vijnana (藏識心, storehouse consciousness). What is no-self in persons? It is being apart from 'self'. What is being apart from 'self'? It is observing and distinguishing within the skandhas, realms, and entrances that are clung to as 'self'. These are all born from ignorance, karma, and craving. Regarding the sense organs such as eye-consciousness, they mistakenly grasp the illusory realms manifested by their own minds. These are all illusory constructs of the Alaya-vijnana, in which there is no 'self'. Here, no-self is shown in terms of the skandhas, realms, and entrances.
Momentarily continuous change and decay, without stopping. (Until) restless and uneasy, like a monkey. Below, metaphors are used, citing the five contemplation gates to elucidate no-self. Here, the gate of impermanence is cited. The so-called 'self' refers to the meaning of permanence. Since it is now impermanent, there is no 'self'. The text marks six metaphors; the first five metaphors are illusory bodies, and the last metaphor is the deluded mind. Like water flowing rapidly, seeds sprouting and changing, lamps relying on conditions, gales not stopping, floating clouds rising and disappearing, all these metaphors are momentarily changing and decaying. This body is also like this; where is there permanence? Moreover, the deluded mind is restless, like a monkey. Since it cannot make the body and mind permanent, where is the meaning of 'self'?
Greedy for impure places, like flies. The gate of contemplating impurity is cited to elucidate no-self. However, all the world is greedy for this body, this impure accumulation, the body composed of thirty-six kinds of filthy things, like flies greedily playing in filthy places. 'Self' refers to the meaning of purity, so it can be known that there is no 'self'.
Not knowing satisfaction, like a raging fire. The gate of contemplating suffering is cited to break down 'self'. One says like wind and fire. 'Self'...
樂義。今貪慾無厭。如風中猛火。逢薪轉熾。追求不得。為苦所惱。既無有樂。故知無我。
無始虛偽習氣為因諸有趣中流轉不息如汲水輪 舉不自在門以示無我。謂無始虛偽習業所熏。往來三有。如汲井輪循環不息。為愛水故溉灌業因。即業因所推。豈有實我。
種種色身威儀進止(至)亦如木人因機運動 此舉空門以破我。謂觀陰界入種種身色。如機關木人咒術所起死屍。雖若云爲。實非我也。
若能於此善知其相是名人無我智 上以法喻推詰。善知陰界入中悉無有我。如機關木人等。是名人空智。
大慧云何為法無我智謂知蘊界處是妄計性言菩薩知緣起陰界入法。若執為實者。是妄計自性。本來非有。故寶積經云。了色不堅如聚沫。思惟諸受等浮泡。想如熱時陽焰動。芭蕉諸行應觀察。如世善幻舞戲者。剎那便現諸色像。了知識用亦如是。智者於此皆無愿。此破凡夫執有五蘊也。大般若云。苦惱聚沫是蘊相。如來覺為無相 寶積又云。內外十二處。我說心為主。彼復因業生。業由思久住。眼色俱為緣。而生起于識。緣闕則不生。譬無薪之火。如是生諸法。和合互相生。無作無受者。現作用如幻。一切內外法。我已知空幻。愚夫顛倒執。分別我我所。此破凡夫執有十二處十八界也。大般
【現代漢語翻譯】 現代漢語譯本：樂義（喜好享樂）。現在貪婪慾望沒有止境，就像風中的烈火，遇到柴火就更加猛烈。追求不到滿足，被痛苦所困擾。既然沒有快樂，因此可知沒有『我』（ātman）。
從無始以來的虛假習氣作為原因，在各種生命形式（趣，gati）中流轉不息，就像汲水輪一樣。這裡通過揭示不自在的方面來表明沒有『我』。意思是說，從無始以來的虛假習氣所薰染，在三有（三界，trayo dhātava）中往來，就像汲井的輪子一樣循環不息。爲了愛慾之水，灌溉業力的種子。既然是被業力種子所推動，哪裡有真實的『我』呢？
種種色身（rūpa-kāya）的威儀舉止（一直到）。也像木頭人一樣，因為機關的運作而活動。這裡通過揭示空性（śūnyatā）來破除『我』。意思是說，觀察五蘊（skandha）、十二處（āyatana）、十八界（dhātu）中種種的身色，就像機關木頭人或者咒語所驅使的屍體。雖然看起來好像有所作為，實際上並沒有『我』。
如果能夠對此善於瞭解它的真相，這樣的人就叫做具有無我智（anātma-jñāna）。上面通過法理和比喻來推究，善於瞭解五蘊、十二處、十八界中完全沒有『我』，就像機關木頭人等一樣。這樣的人就叫做具有空性智慧。
大慧（Mahāmati）啊，什麼是法無我智（dharma-nairātmya-jñāna）？意思是說，知道五蘊、十二處、十八界是虛妄計度的自性。菩薩（bodhisattva）知道緣起（pratītyasamutpāda）、五蘊、十二處、十八界等法，如果執著認為是真實的，那就是虛妄計度的自性，本來就沒有。所以《寶積經》（Ratnakūṭa Sūtra）說：『瞭解色蘊（rūpa-skandha）不堅固，就像泡沫聚攏。思維諸受（vedanā）等同於水泡。想蘊（saṃjñā）如同熱時的陽焰。諸行（saṃskāra）應當觀察如同芭蕉。如同世間的善於幻術的舞者，剎那間就顯現各種色像。瞭解識蘊（vijñāna）的作用也是這樣。智者對此都沒有願望。』這是破除凡夫執著有五蘊。大般若經（Mahāprajñāpāramitā Sūtra）說：『苦惱的泡沫是蘊的相狀，如來（Tathāgata）覺悟到它是無相的。』《寶積經》又說：『內外十二處，我說心是主。它又因為業而生，業由思慮而長久存在。眼和色共同作為緣，而生起識。緣缺失就不會產生，譬如沒有柴火的火。這樣產生諸法，和合互相產生，沒有作者也沒有受者。顯現作用如同幻術。一切內外法，我已經知道是空幻的。愚夫顛倒執著，分別我和我所。』這是破除凡夫執著有十二處十八界。
【English Translation】 English version: 'Liking pleasure.' Now, greed and desire are insatiable, like a raging fire in the wind, which burns even more fiercely when it encounters fuel. Being unable to obtain satisfaction, one is tormented by suffering. Since there is no happiness, it is known that there is no 'self' (ātman).
From beginningless time, false habitual tendencies serve as the cause, leading to ceaseless wandering in various forms of existence (gati), like a water-drawing wheel. Here, the aspect of non-self is shown by revealing the state of being not in control. It means that, influenced by false habitual actions from beginningless time, one travels back and forth in the three realms of existence (trayo dhātava), like a wheel drawing water from a well, endlessly cycling. For the sake of the water of desire, the seeds of karma are irrigated. Since it is propelled by the seeds of karma, where is the real 'self'?
The various dignified postures and movements of the physical body (rūpa-kāya) (up to). Are also like a wooden puppet, moving due to the operation of mechanisms. Here, 'self' is refuted by revealing emptiness (śūnyatā). It means that, observing the various forms and colors in the five aggregates (skandha), twelve sense bases (āyatana), and eighteen elements (dhātu), they are like a mechanical wooden puppet or a corpse animated by spells. Although it seems as if there is action, in reality, there is no 'self'.
If one can skillfully understand the true nature of this, such a person is called one who possesses the wisdom of no-self (anātma-jñāna). Above, through reasoning and metaphors, it is skillfully understood that there is completely no 'self' in the five aggregates, twelve sense bases, and eighteen elements, just like a mechanical wooden puppet, etc. Such a person is called one who possesses the wisdom of emptiness.
Mahāmati, what is the wisdom of the non-self of phenomena (dharma-nairātmya-jñāna)? It means knowing that the five aggregates, twelve sense bases, and eighteen elements are of a falsely imputed nature. A bodhisattva knows that conditioned arising (pratītyasamutpāda), the five aggregates, twelve sense bases, and eighteen elements are phenomena, and if one clings to them as real, that is a falsely imputed nature, which is originally non-existent. Therefore, the Ratnakūṭa Sūtra says: 'Understand that form (rūpa-skandha) is not solid, like a gathering of foam. Contemplate feelings (vedanā) as being like bubbles. Perception (saṃjñā) is like a mirage in hot weather. Actions (saṃskāra) should be observed like a banana tree. Like a skilled illusionist in the world, various forms appear in an instant. Understanding the function of consciousness (vijñāna) is also like this. The wise have no desire for this.' This refutes the ordinary person's clinging to the existence of the five aggregates. The Mahāprajñāpāramitā Sūtra says: 'The foam of suffering is the characteristic of the aggregates; the Tathāgata awakens to it as being without characteristics.' The Ratnakūṭa Sūtra also says: 'The twelve internal and external sense bases, I say that the mind is the master. It is born from karma, and karma endures through thought. The eye and form together serve as conditions, and consciousness arises. If the conditions are lacking, it will not arise, like a fire without fuel. Thus, all phenomena arise, harmonizing and arising mutually, without a maker or a receiver. The manifestation of function is like an illusion. All internal and external phenomena, I have already known to be empty and illusory. Foolish people are deluded and cling, distinguishing 'I' and 'mine'.' This refutes the ordinary person's clinging to the existence of the twelve sense bases and eighteen elements.
若云。生長門是處相。如來覺為無相。多毒害是界相。如來覺為無相 楞嚴亦云。根塵同源。縛解無二。識性虛妄猶如空花。
如蘊界處離我我所(至)愚夫分別非諸聖者 如陰界入空無我我所。唯共積聚煩惱業故。如繩自縛展轉相生。無實自體。一切諸法亦復如是。離自共相。由妄分別種種相現。愚夫如是。非諸聖者。令知悟修超凡入聖。
如是觀察一切諸法(至)法無我智 言諸聖賢何以不起妄想者。以滅一切心意識名相妄想故。
得此智已知無境界(至)而坐其上 自此已下明觀察法無我所得利益也。謂見法無我故得入初地。觀察開覺次第漸進乃至十地。所作已辦。有大寶花王眾寶莊嚴上。有大寶宮殿蓮花王座。菩薩修如幻三昧。成就。而坐其上受佛職位也。
同行佛子前後圍繞(至)而灌其頂 言此菩薩欲受佛位故。同類菩薩以為眷屬前後圍繞。一切諸佛從十方來。以手摩頂授以佛位。如轉輪王授太子王位時。以金鐘盛四大海水。灌太子頂上。授轉輪王位。譬諸佛皆申右手摩菩薩頂授法王位。
超佛子地獲自證法(至)應勤修學 以見法無我故。乘茲增進行因圓滿。故超菩薩地得如來法身。是故諸菩薩當勤修學。
爾時大慧菩薩摩訶薩(至)愿說建立誹謗相 因上觀二
【現代漢語翻譯】 現代漢語譯本：若有人說，『生長之門』（一切眾生的生長的處所）是『處』（十二處，即六根和六塵）的相狀，如來覺悟到的是無相。『多毒害』（充滿貪嗔癡等煩惱）是『界』（十八界，即六根、六塵和六識）的相狀，如來覺悟到的是無相。《楞嚴經》也說：『根和塵同出一源，束縛和解脫沒有兩樣，識的性質虛妄不實，猶如空中的花朵。』
如『蘊』（五蘊，即色、受、想、行、識）、『界』、『處』，都離開了『我』和『我所』（屬於我的事物），（這些道理）愚夫妄加分別，而不是聖者所為。比如『陰』（五陰，同五蘊）、『界』、『入』（十二入，同十二處）都是空無我、無我所的。只是共同積聚煩惱和業力罷了。就像繩子自己捆綁自己，輾轉相生，沒有真實的自體。一切諸法也是這樣，離開了自相和共相，由於虛妄分別，種種相狀顯現出來。愚夫就是這樣，而不是聖者。使人知曉覺悟，修行超越凡夫，進入聖人的境界。
像這樣觀察一切諸法，（最終可以獲得）法無我智。 那麼，聖賢為什麼不起妄想呢？因為他們滅除了一切心意識的名相妄想。
得到這種智慧，就已經知道沒有境界，（可以）坐在其上。 從這裡開始，說明觀察法無我所得到的利益。 意思是說，因為見到法無我，所以能夠進入初地。觀察開悟，次第漸進，乃至十地。所作的事情已經完成。在有大寶花王、眾寶莊嚴的上，有大寶宮殿蓮花王座。菩薩修習如幻三昧成就，坐在上面接受佛的職位。
與他同行的佛子前後圍繞，（諸佛）用四大海水灌注他的頭頂。 意思是說，這位菩薩想要接受佛位，所以同類的菩薩作為眷屬前後圍繞。一切諸佛從十方而來，用手摩他的頭頂，授予他佛位。就像轉輪王授予太子王位時，用金鐘盛著四大海水，灌注在太子的頭頂上，授予他轉輪王的王位。比喻諸佛都伸出右手摩菩薩的頭頂，授予他法王的地位。
超越佛子地，獲得自證之法，（菩薩）應當勤奮修學。 因為見到法無我，所以憑藉這種增上行，因行圓滿。所以超越菩薩地，得到如來法身。因此，諸位菩薩應當勤奮修學。
這時，大慧菩薩摩訶薩，（向佛請教）愿佛陀解說建立和誹謗的相狀。 因為上面觀察二無我
【English Translation】 English version: If it is said that the 'gate of growth' (the place where all beings grow) is the characteristic of 'spheres' (the twelve spheres, namely the six sense organs and the six sense objects), the Tathagata (如來) awakens to the absence of characteristics. 'Much poison and harm' (filled with afflictions such as greed, anger, and ignorance) is the characteristic of 'realms' (the eighteen realms, namely the six sense organs, the six sense objects, and the six consciousnesses), the Tathagata awakens to the absence of characteristics. The Surangama Sutra (楞嚴經) also says: 'The root and the dust share the same source, bondage and liberation are not different, the nature of consciousness is illusory, like flowers in the sky.'
Like the 'skandhas' (蘊) (the five skandhas, namely form, feeling, perception, volition, and consciousness), 'realms', and 'spheres', all are apart from 'self' and 'what belongs to self' (我所) (things that belong to me), (these principles) are foolishly discriminated by ignorant people, not by sages. For example, 'elements' (陰) (the five elements, same as the five skandhas), 'realms', and 'entrances' (入) (the twelve entrances, same as the twelve spheres) are all empty of self and what belongs to self. They are merely the common accumulation of afflictions and karma. Just like a rope tying itself, arising in mutual dependence, without a real self-nature. All dharmas are also like this, apart from self-characteristics and common characteristics. Due to false discrimination, various characteristics appear. This is how ignorant people are, not sages. It enables people to know and awaken, cultivate and transcend ordinary people, and enter the realm of sages.
Observing all dharmas in this way, (one can ultimately obtain) the wisdom of the non-self of dharmas. Then, why do sages not arise with false thoughts? Because they have extinguished all conceptual thoughts of mind, consciousness, and names.
Having obtained this wisdom, one already knows that there are no boundaries, (and can) sit upon it. From here onwards, it explains the benefits obtained from observing the non-self of dharmas. It means that because one sees the non-self of dharmas, one can enter the first ground. Observing and awakening, gradually progressing to the tenth ground. The things to be done have been completed. On top of the great treasure flower king and the adornment of many treasures, there is a great treasure palace lotus flower throne. The Bodhisattva (菩薩) cultivates the illusion-like samadhi (三昧) and achieves it, sitting on it to receive the position of Buddha (佛).
The Buddha's disciples who practice together surround him, (the Buddhas) pour the four great oceans of water on his head. It means that this Bodhisattva wants to receive the position of Buddha, so Bodhisattvas of the same kind surround him as attendants. All the Buddhas come from the ten directions, touch his head with their hands, and bestow upon him the position of Buddha. Just like when a Chakravartin King (轉輪王) bestows the position of king upon the crown prince, he uses a golden bell to hold the four great oceans of water and pours it on the crown prince's head, bestowing upon him the position of Chakravartin King. It is a metaphor that all the Buddhas extend their right hands to touch the Bodhisattva's head and bestow upon him the position of Dharma King.
Transcending the ground of Buddha's disciples, obtaining the self-realized Dharma, (the Bodhisattva) should diligently cultivate and learn. Because one sees the non-self of dharmas, one relies on this increasing practice, and the cause and practice are perfected. Therefore, one transcends the Bodhisattva ground and obtains the Dharma body of the Tathagata. Therefore, all Bodhisattvas should diligently cultivate and learn.
At this time, the Mahasattva (摩訶薩) Mahamati Bodhisattva (大慧菩薩), (asked the Buddha) wishing the Buddha to explain the characteristics of establishment and slander. Because of the above observation of the two non-selves
無我能離有無斷常二見。故請建立誹謗相也。非有說有名建立。非無說無名誹謗。
令我及諸菩薩摩訶薩(至)三藐三菩提 若如來為我說者。令我等離有無惡見。疾得無上菩提。
得菩提已(至)令于正法不生譭謗 言正法離有無。若說于有無。名謗正法。
佛受其請即說頌言身資財所住皆唯心影像(至)離心不可得 言依正諸法。不知自心妄現。而起有無建立誹謗。墮於二見也。
爾時世尊欲重明此義(至)無有性建立性是為四 此列四名。謂非有相見因性之中。而橫立也。
大慧誹謗者(至)此是建立誹謗相 彼于所建立法。觀察不得而說言無。名為誹謗矣。
大慧云何無有相建立相(至)是名無有相建立相 言陰界入無自共相。而妄計此如是。自相也。此不異。共相也。從無始過惡熏習所生故也。
云何無有見建立見(至)是名無有見建立見 謂于蘊界處中。妄建立我人眾生。以為能見者。
云何無有因建立因(至)是名無有因建立因 外道建立初識有因從冥諦而生。佛言此識初不從冥諦因生。其初識本無生。后眼色明念等為因。如幻生。一念不住故。生已有。有還滅。
云何無有性建立性(至)是名無有性建立性 言外道於三無為無作法。而建立
【現代漢語翻譯】 現代漢語譯本 『無我』能遠離『有』、『無』、『斷』、『常』這兩種錯誤的見解。所以請您開示什麼是『誹謗』的相狀。如果不是『有』，卻說成『有』，這就是『建立』。如果不是『無』，卻說成『無』，這就是『誹謗』。
爲了使我和諸位菩薩摩訶薩（直到）證得無上正等正覺，如果如來能為我們解說，就能使我們遠離『有』和『無』的邪惡見解，迅速證得無上菩提。
在證得菩提之後（直到）使我們對於正法不生起譭謗。所謂正法是遠離『有』和『無』的。如果說『有』或『無』，就叫做誹謗正法。
佛接受了他的請求，就說了偈語：身、資財、所居住的地方，都是唯心所現的影像（直到）離開心就不可得。意思是說，依報和正報的諸法，不知道是自己心識虛妄顯現的，因而生起『有』和『無』的建立和誹謗，墮入兩種錯誤的見解。
這時，世尊想要再次闡明這個道理（直到）『無有性建立性』，這就是第四種。這裡列舉了四種名稱，是指在非『有』相的見因性中，而橫加建立。
大慧，所謂『誹謗』，（直到）這就是『建立誹謗』的相狀。他們對於所建立的法，觀察后卻說沒有，這就叫做『誹謗』了。
大慧，什麼是『無有相建立相』？（直到）這就是『無有相建立相』。意思是說，對於陰、界、入本無自相和共相，卻妄加計度，認為這是自相，那是不異的共相。這是從無始以來的過惡熏習所產生的緣故。
什麼是『無有見建立見』？（直到）這就是『無有見建立見』。是指在蘊、界、處中，虛妄地建立我、人、眾生，認為是能見者。
什麼是『無有因建立因』？（直到）這就是『無有因建立因』。外道建立最初的識是有原因的，是從冥諦而生的。佛說，這個識最初不是從冥諦的原因而生的。最初的識本來沒有生，後來以眼、色、明、念等為因，如幻化般產生。一念也不能停留，所以生起后又有，有了還會滅。
什麼是『無有性建立性』？（直到）這就是『無有性建立性』。意思是說，外道對於三種無為無作法，而建立
【English Translation】 English version 'No-self' can be apart from the two views of 'existence', 'non-existence', 'permanence', and 'cessation'. Therefore, please establish the characteristics of 'slander'. If it is not 'existence' but is said to be 'existence', this is 'establishment'. If it is not 'non-existence' but is said to be 'non-existence', this is 'slander'.
In order to enable me and all Bodhisattva-Mahasattvas (until) to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), if the Tathagata (Thus Come One) can explain it to us, it will enable us to be apart from the evil views of 'existence' and 'non-existence' and quickly attain unsurpassed Bodhi (Enlightenment).
After attaining Bodhi (until) to prevent us from slandering the True Dharma. The so-called True Dharma is apart from 'existence' and 'non-existence'. If one speaks of 'existence' or 'non-existence', it is called slandering the True Dharma.
The Buddha accepted his request and spoke the verse: body, wealth, and dwelling are all images of the mind only (until) cannot be obtained apart from the mind. It means that the dependent and retributive dharmas do not know that they are illusory manifestations of their own minds, and thus arise the establishment and slander of 'existence' and 'non-existence', falling into two erroneous views.
At this time, the World Honored One wanted to further clarify this meaning (until) 'establishing nature in the absence of nature', this is the fourth. Here are listed four names, referring to the fact that in the seeing-cause nature of non-'existence' appearance, a horizontal establishment is made.
Mahamati (Great Wisdom), the so-called 'slander', (until) this is the characteristic of 'establishing slander'. They observe the established dharma but say it does not exist, this is called 'slander'.
Mahamati, what is 'establishing appearance in the absence of appearance'? (until) This is 'establishing appearance in the absence of appearance'. It means that with regard to the skandhas (aggregates), dhatus (realms), and ayatanas (sense bases), which originally have no self-nature or common nature, they falsely assume that this is self-nature and that is an undifferentiated common nature. This is because of the perfuming of past evils from beginningless time.
What is 'establishing view in the absence of view'? (until) This is 'establishing view in the absence of view'. It refers to falsely establishing 'I', 'person', and 'sentient being' in the skandhas, dhatus, and ayatanas, considering them as the seer.
What is 'establishing cause in the absence of cause'? (until) This is 'establishing cause in the absence of cause'. The heretics establish that the initial consciousness has a cause, which arises from Pradhana (Primordial Matter). The Buddha said that this consciousness does not initially arise from the cause of Pradhana. The initial consciousness originally has no birth, and later takes eye, form, light, thought, etc. as causes, arising like an illusion. A single thought cannot stay, so after arising, it exists, and after existing, it ceases.
What is 'establishing nature in the absence of nature'? (until) This is 'establishing nature in the absence of nature'. It means that the heretics establish
有性。佛言此離性非性。類明一切諸法。離於有無。猶如毛輪垂髮由翳目而生。兔馬等角本自無有。
大慧建立誹謗(至)當勤觀察遠離此見 總結離二惡見。以勸修學。
大慧菩薩摩訶薩(至)五法自性二無我相已 言佛說八識五法三性二無我者。欲令眾生離於名相妄想得如來法身。展轉相續成佛不斷。
為眾生故作種種身(至)不住聲聞辟支佛道 為利眾生令得佛種不斷故。隨眾生善根。影現種種諸色身也。如依緣起起于妄計。以譬如來依眾生善根生也。如摩尼珠不作心而隨色變。以譬如來不作意。能隨眾生善根心水大小而變。亦如摩尼隨物而變。以譬如來隨眾生善根現取佛土。大眾集會於中說法。其所說諸法不實如幻夢等。菩薩既知諸法如幻。而離生滅斷常等見。亦離二乘自共相見。
聞已成就無量百千(至)悉令遠離有無等執 言菩薩既知諸法如幻。得諸地無量億三昧現成正覺。復說自心現量法。令眾離有無等見。
爾時世尊即說頌言佛子能觀見世間唯是心(至)一切皆成就 言能觀察生死世間唯是自心妄現故。如摩尼無思示于多身。離所作行。則一切成就也。
爾時大慧菩薩摩訶薩(至)無生無二無自性相 因上說一切法如幻如夢。即是說法空。故大慧舉此空法以請
【現代漢語翻譯】 現代漢語譯本： 有『性』（svabhāva，自性）。佛說，這種『離性』（nairātmyalakṣaṇa，無自性相）並非真正的『性』。它類似於闡明一切諸法，遠離『有』（bhāva）和『無』（abhāva）。就像毛輪和垂髮，是由於眼睛有翳病而產生的錯覺。兔角和馬角等事物，本來就是不存在的。
大慧（Mahāmati）建立破斥誹謗的觀點，是爲了勸勉人們勤奮觀察，遠離這些錯誤的見解。總結起來，就是要遠離兩種錯誤的見解，以此來勸勉修行。
大慧菩薩摩訶薩（Bodhisattva-mahāsattva）說佛陀所說的八識（aṣṭa vijñāna，八種意識）、五法（pañca dharma，五種法）、三性（tri-svabhāva，三種自性）和二無我相（dvi-nairātmya，兩種無我），是爲了讓眾生遠離名相的虛妄分別，從而證得如來法身（Tathāgata-dharmakāya）。這樣輾轉相續，成就佛果，永不斷絕。
爲了救度眾生，佛示現種種化身，不住于聲聞（Śrāvaka）和辟支佛（Pratyekabuddha）的道。爲了利益眾生，使佛種不斷絕，佛隨順眾生的善根，示現種種色身。這就像依緣起而產生虛妄的計度一樣，譬如如來依眾生的善根而生。又如摩尼寶珠（maṇi-ratna），不作意而能隨顏色變化，譬如如來不作意，能隨眾生善根心水的大小而變化。也像摩尼寶珠隨物而變一樣，譬如如來隨眾生的善根而顯現清凈佛土，大眾聚集在那裡聽佛說法。佛所說的諸法，並非真實存在，如同幻夢一般。菩薩既然知道諸法如幻，就能遠離生滅、斷常等見，也能遠離二乘（聲聞和緣覺）的自相和共相的見解。
聽聞之後，成就無量百千的功德，最終使一切眾生遠離『有』和『無』等執著。菩薩既然知道諸法如幻，就能證得諸地無量億的三昧，現證正覺。並且宣說自心現量的法，使眾生遠離『有』和『無』等見解。
這時，世尊即說頌語：『佛子啊，能夠觀察到世間一切唯是心識所現，就像摩尼寶珠無需思慮就能示現多種身形。遠離有所作為的行，那麼一切都能成就。』
這時，大慧菩薩摩訶薩因為上面所說的一切法如幻如夢，實際上就是在說法空（śūnyatā，空性），所以大慧菩薩舉出這個空法來請問。
【English Translation】 English version: There is 'nature' (svabhāva, self-nature). The Buddha said that this 'absence of nature' (nairātmyalakṣaṇa, characteristic of no self-nature) is not a true 'nature'. It is similar to clarifying all dharmas, being apart from 'existence' (bhāva) and 'non-existence' (abhāva). Just like a hair-wheel and falling hair, which are illusions caused by cataracts in the eyes. Things like rabbit horns and horse horns are inherently non-existent.
Mahāmati's establishment of refuting slanderous views is to encourage people to diligently observe and stay away from these wrong views. In summary, it is to stay away from two wrong views, in order to encourage practice.
The Bodhisattva-mahāsattva Mahāmati said that the Buddha's teachings on the eight consciousnesses (aṣṭa vijñāna, eight kinds of consciousness), the five dharmas (pañca dharma, five kinds of laws), the three self-natures (tri-svabhāva, three kinds of self-nature), and the two aspects of no-self (dvi-nairātmya, two kinds of no-self) are to enable sentient beings to stay away from the false discriminations of names and forms, thereby attaining the Tathāgata-dharmakāya (Tathāgata's Dharma body). In this way, it continues from generation to generation, accomplishing Buddhahood without end.
For the sake of saving sentient beings, the Buddha manifests various bodies, not dwelling in the path of Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). In order to benefit sentient beings and keep the Buddha-seed from being cut off, the Buddha follows the good roots of sentient beings and manifests various forms. This is like the arising of false calculations based on dependent origination, like the Tathāgata arising based on the good roots of sentient beings. It is also like a maṇi-jewel (maṇi-ratna), which can change according to color without intention, like the Tathāgata, without intention, can change according to the size of the mind-water of sentient beings' good roots. It is also like a maṇi-jewel changing according to objects, like the Tathāgata manifesting a pure Buddha-land according to the good roots of sentient beings, where the masses gather to listen to the Buddha's teachings. The dharmas taught by the Buddha are not real, like illusions and dreams. Since the Bodhisattva knows that all dharmas are like illusions, he can stay away from views of arising and ceasing, permanence and annihilation, and also stay away from the views of self-characteristics and common characteristics of the two vehicles (Śrāvakas and Pratyekabuddhas).
After hearing this, one achieves immeasurable hundreds of thousands of merits, and ultimately enables all sentient beings to stay away from attachments to 'existence' and 'non-existence'. Since the Bodhisattva knows that all dharmas are like illusions, he can attain immeasurable billions of samādhis in all the stages, and realize perfect enlightenment. And proclaim the Dharma of self-mind realization, so that sentient beings stay away from views of 'existence' and 'non-existence'.
At this time, the World Honored One spoke in verse: 'Buddha-son, able to observe that all in the world is only the manifestation of mind, like a maṇi-jewel showing many forms without thought. Away from contrived actions, then all is accomplished.'
At this time, the Bodhisattva-mahāsattva Mahāmati, because of the above-mentioned that all dharmas are like illusions and dreams, is actually speaking about emptiness (śūnyatā, emptiness), so the Bodhisattva Mahāmati raised this Dharma of emptiness to ask.
如來。又云自下舉空無生等。為顯上四門至趣也。所言空者。明前五法非有。無生以顯八識不生。無二即二我兩亡。離性即三性空寂。故上經云。見諸如來所行境界。畢竟舍離五法自性。
我及諸菩薩悟此相故(至)三藐三菩提 我等覺悟已。即離妄想而證菩提。
佛言諦聽當爲汝說(至)說空無生無二無自性 言空者。謂世間妄想計度性句義。為愚夫計著諸法自性。是以我說諸法空無生無二離自性相。
大慧略說空性有七種(至)彼彼空 諸教辨空自有增減。斯經雖略。其義不殊。
云何相空謂一切法(至)是故名一切法自相空 言諸法相展轉因緣積聚無自體故。自他及共俱不生故。相依何住。
云何自性空謂一切法自性不生是名自性空 即生性體自性不生。
云何無行空所謂諸蘊本來涅槃(至)是名無行空 一切諸決本性常滅。不復更滅。豈有行耶。
云何行空所謂諸蘊由業及因(至)是名行空 言五陰諸行法。從眾緣所起。無有我我所故。有為諸行空。
云何一切法不可說空(至)是名不可說空 一切法從妄想所起。無自性故離言說。
云何第一義聖智大空(至)是名第一義聖智大空 謂如來得自覺聖智第一義時。一切妄想見過習氣。悉皆離故。
【現代漢語翻譯】 現代漢語譯本： 如來（Tathagata）。又說從下文舉出的空、無生等，是爲了彰顯上文四門所達到的境界。所說的『空』，是說明前面的五法（五蘊）並非實有；『無生』是爲了彰顯八識（八種意識）不生不滅；『無二』即是我與法兩種執著都消失；『離性』即是三種自性（遍計所執性、依他起性、圓成實性）空寂。所以上文的經中說：『見到諸如來所行的境界，最終舍離五法（五蘊）的自性。』
『我及諸菩薩悟此相故（至）三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』——我等覺悟之後，就脫離了虛妄的念想而證得菩提（Bodhi，覺悟）。
『佛言諦聽當爲汝說（至）說空無生無二無自性』——所說的『空』，是指世間虛妄的念想、計度性的語句含義。因為愚昧的人執著于諸法的自性，所以我才說諸法是空、無生、無二、遠離自性之相。
『大慧略說空性有七種（至）彼彼空』——各派教義辨析『空』，自有增減不同。這部經雖然簡略，但其義理並沒有差別。
『云何相空謂一切法（至）是故名一切法自相空』——所說諸法之相，是輾轉因緣積聚而成，沒有自體，自身、他身以及共同都不產生，相互依存又依靠什麼而存在呢？
『云何自性空謂一切法自性不生是名自性空』——即是說生性的本體自性不生。
『云何無行空所謂諸蘊本來涅槃（至）是名無行空』——一切諸決定的本性常常寂滅，不再經歷寂滅，哪裡還有執行呢？
『云何行空所謂諸蘊由業及因（至）是名行空』——所說五陰諸行法，是從各種因緣所生起，沒有我與我所擁有之物，所以有為諸行是空的。
『云何一切法不可說空（至）是名不可說空』——一切法從虛妄的念想所生起，沒有自性，所以脫離言語。
『云何第一義聖智大空（至）是名第一義聖智大空』——是指如來（Tathagata）獲得自覺聖智第一義時，一切虛妄的念想、過錯的習氣，全部都脫離了。
【English Translation】 English version: Tathagata (如來). Furthermore, the mention of emptiness, non-origination, etc., from below is to highlight the realm reached by the four gates mentioned above. The 'emptiness' mentioned explains that the preceding five dharmas (五法, five skandhas) are not real; 'non-origination' is to highlight that the eight consciousnesses (八識, eight types of consciousness) neither arise nor cease; 'non-duality' means that both attachments to self and dharma disappear; 'absence of inherent nature' means that the three natures (三性, three natures: parikalpita-svabhava, paratantra-svabhava, and parinispanna-svabhava) are empty and still. Therefore, the sutra above says: 'Seeing the realm practiced by all Tathagatas, ultimately abandoning the inherent nature of the five dharmas (五法, five skandhas).'
'I and all Bodhisattvas, understanding this aspect (to) Anuttara-samyak-sambodhi (三藐三菩提, unsurpassed, complete and perfect enlightenment)'—After we awaken, we detach from false thoughts and attain Bodhi (菩提, enlightenment).
'The Buddha said, listen carefully, I will tell you (to) speak of emptiness, non-origination, non-duality, and absence of inherent nature'—The 'emptiness' mentioned refers to the worldly false thoughts, the meaning of statements of conceptual nature. Because foolish people are attached to the inherent nature of all dharmas, I say that all dharmas are empty, non-originated, non-dual, and devoid of inherent nature.
'Mahamati (大慧) briefly speaks of seven types of emptiness (to) each and every emptiness'—Various schools of teachings analyze 'emptiness', each with its own additions and subtractions. Although this sutra is brief, its meaning is not different.
'What is emptiness of characteristics? It means all dharmas (to) therefore it is called emptiness of self-characteristics of all dharmas'—The characteristics of all dharmas are accumulated through mutually dependent causes and conditions, without an inherent entity. Self, other, and both together do not arise, so what do they rely on to exist?
'What is emptiness of inherent nature? It means the inherent nature of all dharmas does not arise, this is called emptiness of inherent nature'—That is, the inherent nature of the essence of origination does not arise.
'What is emptiness of no-activity? It means the skandhas are originally Nirvana (涅槃) (to) this is called emptiness of no-activity'—The inherent nature of all determinations is constantly extinguished, and it does not experience extinction again. How can there be activity?
'What is emptiness of activity? It means the skandhas arise from karma and causes (to) this is called emptiness of activity'—The five skandhas and all active dharmas arise from various causes and conditions, without a self or what belongs to the self. Therefore, conditioned activities are empty.
'What is emptiness of all dharmas being unspeakable? (to) this is called emptiness of being unspeakable'—All dharmas arise from false thoughts, without inherent nature, therefore they are beyond words.
'What is the great emptiness of the supreme meaning of holy wisdom? (to) this is called the great emptiness of the supreme meaning of holy wisdom'—It refers to when the Tathagata (如來) attains the supreme meaning of self-awakened holy wisdom, all false thoughts and habitual tendencies of faults are completely detached.
云何彼彼空謂於此無彼是名彼彼空 此名互無空。於此無彼。于彼無此。故名空。于彼有此。於此有彼。即不名空。
譬如鹿子母堂無象馬牛羊等(至)非無比丘眾 鹿子人名也。其母即毗舍佉優婆夷深重三寶。造立精舍安止比丘。于中不畜象馬等象馬無故言空。
大慧非謂堂無堂自性(至)非謂余處無象馬牛羊 舍及比丘。有不名空。若余處有象馬。亦不說象馬空。
大慧一切諸法自共相(至)空中最粗汝應遠離 言是空最粗。非是真空。故勸遠離。
複次大慧無生者(至)除住三昧是名無生 此解無生。言就因緣中破生故說不自生。若破生說無生。不是真無生。除住八地如幻三昧以上。是名真無生。
大慧無自性者以無生故(至)是名無自性 言諸法一念不住。異性起故。名無自性。
云何無二相大慧如光影(至)皆相待立獨則不成 言譬如光影長短黑白。悉相待立無實故。不得言二。
大慧非於生死外有涅槃(至)無自性相汝當勤學 謂了妄想性空。即生死成涅槃。若迷真實性有。即涅槃成生死。如生死涅槃既無二。類通一切法亦爾。
爾時世尊重說頌言我常說空法遠離於斷常生死如幻夢而彼業不壞 言真實道理生死實空。猶如幻夢。但不得幻夢解者。
【現代漢語翻譯】 現代漢語譯本 什麼是彼彼空？意思是說，在這個地方沒有那個東西，這就叫做彼彼空，也叫做互無空。因為這裡沒有那個，那裡沒有這個，所以叫做空。如果這裡有那個，那裡有這個，就不能叫做空。
比如鹿子母堂沒有象、馬、牛、羊等等（直到）沒有比丘眾。鹿子（Luzi）是一個人的名字。她的母親就是毗舍佉優婆夷（Visakha Upasika），她對三寶非常虔誠，建造精舍來安置比丘。因為精舍中沒有象、馬等，因為沒有象馬，所以說它是空的。
大慧（Mahamati），並不是說這個堂沒有堂的自性（直到）並不是說其他地方沒有象、馬、牛、羊。這個精舍和比丘是存在的，所以不能說是空。如果在其他地方有象馬，也不能說象馬是空的。
大慧，一切諸法的自相和共相（直到）在空中是最粗糙的，你應該遠離它。說這種空是最粗糙的，不是真正的真空，所以勸你遠離它。
再次，大慧，無生是指（直到）除了安住於三昧，這叫做無生。這是解釋無生。意思是說，在因緣中破除生，所以說不是自己產生。如果破除了生而說無生，這不是真正的無生。除了安住於八地菩薩的如幻三昧以上，這才是真正的無生。
大慧，無自性是因為無生的緣故（直到）這叫做無自性。意思是說，諸法一念不住，因為不同的性質生起，所以叫做無自性。
什麼是無二相？大慧，比如光和影（直到）都是互相依賴而成立的，單獨則不能成立。意思是說，比如光和影的長短、黑白，都是互相依賴而成立的，沒有實體，所以不能說是二。
大慧，不是在生死之外才有涅槃（Nirvana）（直到）沒有自性相，你應該勤奮學習。意思是說，瞭解妄想的自性是空，那麼生死就成了涅槃。如果執迷於真實自性是有，那麼涅槃就成了生死。既然生死和涅槃沒有二，那麼類推一切法也是這樣。
這時，世尊（The Blessed One）重說頌偈說：我常說空法，遠離於斷常，生死如幻夢，而彼業不壞。意思是說，真實的道理是生死實際上是空的，猶如幻夢。但是不瞭解幻夢的人，就無法解脫。
【English Translation】 English version What is 'that-that emptiness'? It means that in this place, that thing is not present; this is called 'that-that emptiness,' also known as 'mutual absence emptiness.' Because here there is not that, and there there is not this, it is called emptiness. If here there is that, and there there is this, it cannot be called emptiness.
For example, the Deer Mother Hall (鹿子母堂) does not have elephants, horses, cows, sheep, etc. (up to) does not have a community of monks. Luzi (鹿子) is a person's name. Her mother is Visakha Upasika (毗舍佉優婆夷), who was deeply devoted to the Three Jewels (三寶). She built a monastery to accommodate monks. Because there are no elephants, horses, etc., in the monastery, it is said to be empty because of the absence of elephants and horses.
Mahamati (大慧), it is not that the hall lacks the self-nature of a hall (up to) it is not that other places lack elephants, horses, cows, and sheep. The monastery and the monks are present, so it cannot be said to be empty. If there are elephants and horses in other places, it cannot be said that elephants and horses are empty.
Mahamati, the self-characteristics and common characteristics of all dharmas (up to) in emptiness are the crudest; you should stay away from them. Saying that this kind of emptiness is the crudest, not true emptiness, so you are advised to stay away from it.
Furthermore, Mahamati, 'no-birth' means (up to) except for abiding in samadhi (三昧), this is called 'no-birth.' This explains 'no-birth.' It means that breaking birth within the conditions of causation, therefore it is said that it is not self-produced. If breaking birth and saying 'no-birth,' this is not true 'no-birth.' Except for abiding in the illusion-like samadhi of the eighth ground bodhisattva (八地菩薩) and above, this is true 'no-birth.'
Mahamati, 'no self-nature' is because of 'no-birth' (up to) this is called 'no self-nature.' It means that the dharmas do not abide for a single moment; because different natures arise, it is called 'no self-nature.'
What is 'no two appearances'? Mahamati, like light and shadow (up to) all are established in mutual dependence; alone, they cannot be established. It means that, for example, the length, darkness, and lightness of light and shadow are all established in mutual dependence, without substance, so it cannot be said to be two.
Mahamati, it is not that Nirvana (涅槃) exists outside of Samsara (生死) (up to) without self-nature appearances; you should diligently study. It means that understanding the nature of delusion as empty, then Samsara becomes Nirvana. If clinging to the existence of true nature, then Nirvana becomes Samsara. Since Samsara and Nirvana are not two, then by analogy, all dharmas are also like this.
At that time, the Blessed One (世尊) repeated in verse, saying: I constantly speak of the Dharma of emptiness, far from permanence and annihilation; Samsara is like a dream, but the karma is not destroyed. It means that the true principle is that Samsara is actually empty, like a dream. But those who do not understand the dream cannot be liberated.
生死諸業即不可壞。
虛空及涅槃滅二亦如是愚夫妄分別諸聖離有無 舉上三無為空。不得對涅槃說生死。亦不得對生死說涅槃。愚夫妄想故說為二。聖人體達故離有無。
爾時世尊復告大慧菩薩摩訶薩言(至)皆是此義 言空等義。普入諸經。無有一法不含斯理。
大慧諸修多羅(至)令生水想而實無水 此謂會權歸實也。而諸經有不說空無生者。以眾生悕望不一。故如來隨眾生心作種種異說。而實在乎心悟不在文言。譬如群鹿為渴所逼。見春時焰而作水想。迷亂馳趣。而彼陽焰實非是水。
眾經所說亦復如是(至)應隨順義莫著言說 勸依實義莫著言說。
爾時大慧菩薩摩訶薩(至)如無價寶在垢衣中 如來藏經亦云一切眾生貪瞋癡諸煩惱中。有如來身。常無染污德相具足。如我無異。
外道說我是常作者(至)豈不同於外道我耶 此難如來。若說有如來藏義。是違上一切修多羅皆應說空。即同外道說有神我。然彼計我其義有三。一者體常名為作者。二者雖在五陰而離於求那。三者遍歷諸趣實非生滅。今說藏義。豈非同于外道我耶。
佛言大慧我說如來藏(至)不應於此執著於我 言如來所說不同外道神我也。外道說我如麻麥拇指立其定相。佛說如來藏。或名為空。
【現代漢語翻譯】 現代漢語譯本：生死等諸業是不可毀壞的。
虛空和涅槃寂滅這二者也是如此。愚昧的人虛妄地分別，諸聖者則遠離有和無。上面所說的三種『無』是爲了說明空性。不能針對涅槃來說生死，也不能針對生死來說涅槃。愚昧的人妄想，所以說為二。聖人體悟通達，所以遠離有和無。
這時，世尊又告訴大慧菩薩摩訶薩（菩薩中的大菩薩）說：『（空等）都是這個道理。』
所說的空等意義，普遍地進入各種經典。沒有哪一種法不包含這個道理。
大慧，各種修多羅（佛經）……使（鹿）產生水的想法，但實際上沒有水。
這是說會通權巧方便，歸於真實。但各種經典有不說空和無生的，因為眾生的希望不一樣。所以如來隨著眾生的心意，作出種種不同的說法。而實在於心領悟，不在於文辭言語。譬如一群鹿被幹渴所逼迫，看見春天時陽光的閃爍而當作水想，迷惑地奔跑追逐。而那陽光的閃爍實際上不是水。
各種經典所說的也像這樣……應該隨順真實的意義，不要執著于言語。
勸導依據真實的意義，不要執著于言語。
這時，大慧菩薩摩訶薩……好像無價之寶在骯髒的衣服中。
《如來藏經》也說：一切眾生貪婪、嗔恨、愚癡等各種煩惱中，有如來的身體，常無染污，德行相貌具足，和我沒有差異。
外道說『我』是常恒的作者……豈不是和外道的『我』一樣嗎？
這是質問如來。如果說有如來藏的意義，就違背了上面所說的一切修多羅都應該說空。就等同於外道說有神我。然而他們所計度的『我』，其意義有三種：一是本體常恒，名為作者；二是在五陰之中，而脫離於求那（屬性）；三是經歷各種趣向，實際上並非生滅。現在說如來藏的意義，難道不是和外道的『我』一樣嗎？
佛說：『大慧，我說如來藏……不應該在這裡執著于「我」。』
如來說的如來藏不同於外道的神我。外道說『我』像麻、麥、拇指一樣，立下它的固定相狀。佛說如來藏，或者名為空。
【English Translation】 English version: The karmas of birth and death are indestructible.
Likewise are emptiness and Nirvana (state of enlightenment) and extinction. Foolish people make false distinctions, while the sages are free from being and non-being. The above three 'non-existences' are to explain emptiness. One should not speak of birth and death in relation to Nirvana, nor should one speak of Nirvana in relation to birth and death. Because of the delusions of foolish people, they are spoken of as two. Sages realize and understand, therefore they are free from being and non-being.
Then, the World Honored One further said to Mahamati (great wisdom) Bodhisattva (enlightenment being) -Mahasattva (great being): '(Emptiness, etc.) are all of this meaning.'
The meanings of emptiness, etc., universally enter all sutras (Buddhist scriptures). There is not a single dharma (teaching) that does not contain this principle.
Mahamati, all the sutras... cause (deer) to have the thought of water, but in reality there is no water.
This refers to converging expedient means to return to reality. However, some sutras do not speak of emptiness and non-origination because the hopes of sentient beings are not uniform. Therefore, the Tathagata (Buddha) makes various different teachings according to the minds of sentient beings. But the reality lies in the mind's realization, not in the words and language. For example, a herd of deer, oppressed by thirst, sees the shimmering of sunlight in spring and thinks it is water, confusedly running and chasing after it. But that shimmering of sunlight is actually not water.
What is said in the various sutras is also like this... One should follow the real meaning and not be attached to words.
Advising to rely on the real meaning and not be attached to words.
Then, Mahamati Bodhisattva... like a priceless jewel in a dirty garment.
The Tathagatagarbha Sutra (Buddha-nature scripture) also says: In the greed, hatred, ignorance, and various afflictions of all sentient beings, there is the body of the Tathagata, constantly without defilement, with virtues and characteristics complete, not different from me.
The heretics say that 'I' is a constant creator... Isn't it the same as the heretics' 'I'?
This is questioning the Tathagata. If there is the meaning of the Tathagatagarbha, it contradicts the above statement that all sutras should speak of emptiness. It is the same as the heretics saying there is a divine self. However, their measured 'I' has three meanings: first, the essence is constant, called the creator; second, although it is in the five skandhas (aggregates), it is detached from the guna (qualities); third, it traverses various destinies, but in reality, it is not subject to birth and death. Now, speaking of the meaning of the Tathagatagarbha, isn't it the same as the heretics' 'I'?
The Buddha said: 'Mahamati, I speak of the Tathagatagarbha... One should not be attached to 'I' in this.'
The Tathagata's speaking of the Tathagatagarbha is different from the heretics' divine self. The heretics say that 'I' is like hemp, wheat, or a thumb, establishing its fixed form. The Buddha speaks of the Tathagatagarbha, or it is called emptiness.
或名實際。乃至無愿。斯則體一。應物名異。不同外道所說神我。以愚夫恐怖于無我故。如來方便說無所有境界。作如來藏門。勸諸菩薩不應於此。同於外道計我。
大慧譬如陶師于泥聚中(至)種種名字各各差別 如陶師依一泥聚。隨其所須。方便作種種。器以譬如來於一法無我。應機方便或說如來藏。或說無我。種種名字不同也。
大慧我說如來藏(至)應知無我如來藏義 此明欲離妄見。證無上菩提。應知無我如來藏義 然言如來藏者通有三義 一隱覆義。謂覆藏如來故云藏也。故理趣般若經云。一切眾生皆如來藏。勝鬘經云如來法身不離煩惱藏名如來藏 二含攝義。謂如來法身含攝一切身相國土。神通大用無量功德故。亦謂含攝一切眾生皆在如來藏內故 三出生義。謂此法身既含眾德。了達證入即能出生。故十地論云。地智慧生無漏因果。亦能產生人天道行 此三義者。初約迷時後約悟時。中間克體。故勝鬘經云。若於無量。煩惱所纏如來藏不疑惑者。于出纏無量煩惱藏法身亦無疑惑。但果顯易信。因隱難明故。淺識之流輕因重果愿諸學者深信自心。
爾時世尊而說頌言士夫相續蘊眾緣及微塵勝自在作者此但心分別 外道所計由神我故令陰相續。又計微塵等與生法為緣。或計一切悉是勝妙
【現代漢語翻譯】 現代漢語譯本：或者稱之為實際（shí jì，真實存在），乃至無愿（wú yuàn，沒有願望的狀態）。這些實際上是同一本體，只是爲了適應不同情況而有不同的名稱。這與外道（wài dào，佛教以外的宗教或哲學）所說的神我（shén wǒ，永恒不變的自我）不同，因為愚昧的人害怕無我（wú wǒ，沒有永恒不變的自我）的道理，所以如來（rú lái，佛的稱號）爲了方便，才說無所有境界（wú suǒ yǒu jìng jiè，沒有任何事物存在的境界），作為如來藏（rú lái zàng，如來所藏的清凈自性）的方便之門，勸導菩薩（pú sà，立志成佛的修行者）不應該像外道那樣執著于『我』的觀念。
大慧（dà huì，菩薩名），譬如陶師從泥土中（zhì）取出泥土，製作成種種器皿，並賦予它們各種不同的名字。就像陶師依賴同一堆泥土，根據需要，方便地製作各種器皿一樣，如來對於同一法性無我（fǎ xìng wú wǒ，事物本性無我的道理），爲了適應不同根機的眾生，方便地說如來藏，或者說無我，只是名稱不同而已。
大慧，我說如來藏（zhì）是爲了讓你們瞭解無我如來藏的含義。這裡說明，想要脫離虛妄的見解，證得無上菩提（wú shàng pú tí，最高的覺悟），就應該瞭解無我如來藏的含義。然而，說到如來藏，通常有三種含義：一是隱覆義（yǐn fù yì，隱藏覆蓋的含義），即覆蓋隱藏如來，所以稱為『藏』。因此，《理趣般若經》（lǐ qù bō rě jīng）說：『一切眾生皆如來藏。』《勝鬘經》（shèng mán jīng）說：『如來法身不離煩惱藏，名為如來藏。』二是含攝義（hán shè yì，包含攝取的含義），即如來法身包含一切身相、國土、神通大用和無量功德。也指包含一切眾生都在如來藏內。三是出生義（chū shēng yì，產生出現的含義），即此法身既然包含眾多功德，如果能夠了達證入，就能出生。所以《十地論》（shí dì lùn）說：『地智慧生無漏因果（wú lòu yīn guǒ，沒有煩惱的因果），也能產生人天道行。』這三種含義，最初是就迷惑的時候說的，最後是就覺悟的時候說的，中間是就本體說的。所以《勝鬘經》說：『如果對於被無量煩惱所纏繞的如來藏不疑惑，那麼對於脫離纏縛的無量煩惱藏法身也不會疑惑。』只是果容易顯現容易相信，因隱蔽難以明白，所以淺薄的人輕視因，重視果。希望各位學者深信自己的心。
這時，世尊（shì zūn，佛的稱號）說了偈頌：士夫（shì fū，指眾生）的相續、蘊（yùn，構成個體的要素）、眾緣（zhòng yuán，各種條件）以及微塵（wēi chén，極小的物質）和勝自在（shèng zì zài，具有超勝力量的自在天）的作者，這些都只是心的分別（xīn fēn bié，內心的分別念）。外道所認為的，由於神我的存在，才使得陰（yīn，構成個體的要素）能夠相續。又認為微塵等是產生萬法的因緣。或者認為一切都是勝妙
【English Translation】 English version: Or it is named 'Actuality'. Even 'No Wish'. These are essentially one entity, but with different names to suit different situations. This is different from the 'Self' (shén wǒ, eternal and unchanging self) spoken of by external paths (wài dào, religions or philosophies outside of Buddhism), because ignorant people are afraid of the principle of 'No-Self' (wú wǒ, no eternal and unchanging self). Therefore, the Tathagata (rú lái, title of the Buddha), for convenience, speaks of the 'Realm of No-Thingness' (wú suǒ yǒu jìng jiè, realm where nothing exists), as a convenient gateway to the 'Tathagatagarbha' (rú lái zàng, the pure self-nature stored by the Tathagata), advising Bodhisattvas (pú sà, practitioners who aspire to become Buddhas) not to cling to the concept of 'self' like external paths.
Mahamati (dà huì, name of a Bodhisattva), just as a potter takes clay from a lump of mud (zhì) and makes various vessels, giving them different names. Just as a potter relies on the same lump of clay to conveniently make various vessels according to his needs, the Tathagata, regarding the same Dharma-nature of No-Self (fǎ xìng wú wǒ, the principle of the nature of things being without self), conveniently speaks of the Tathagatagarbha or No-Self to suit beings of different capacities, only the names are different.
Mahamati, my speaking of the Tathagatagarbha (zhì) is to let you understand the meaning of the No-Self Tathagatagarbha. This explains that if you want to escape from false views and attain unsurpassed Bodhi (wú shàng pú tí, supreme enlightenment), you should understand the meaning of the No-Self Tathagatagarbha. However, when speaking of the Tathagatagarbha, there are usually three meanings: First, the meaning of concealment (yǐn fù yì, meaning of hiding and covering), that is, covering and hiding the Tathagata, hence the name 'garbha'. Therefore, the 'Principle of Wisdom Sutra' (lǐ qù bō rě jīng) says: 'All sentient beings are the Tathagatagarbha.' The 'Srimala Sutra' (shèng mán jīng) says: 'The Dharmakaya of the Tathagata is inseparable from the store of afflictions, and is called the Tathagatagarbha.' Second, the meaning of inclusion (hán shè yì, meaning of containing and gathering), that is, the Dharmakaya of the Tathagata includes all body forms, lands, supernatural powers, great functions, and immeasurable merits. It also refers to including all sentient beings within the Tathagatagarbha. Third, the meaning of birth (chū shēng yì, meaning of arising and appearing), that is, since this Dharmakaya contains many merits, if one can understand and enter it, it can give birth. Therefore, the 'Ten Stages Sutra' (shí dì lùn) says: 'The wisdom of the stages can give rise to undefiled causes and effects (wú lòu yīn guǒ, causes and effects without afflictions), and can also generate the practices of humans and gods.' These three meanings, the first is spoken of in terms of delusion, the last is spoken of in terms of enlightenment, and the middle is spoken of in terms of the essence. Therefore, the 'Srimala Sutra' says: 'If one has no doubts about the Tathagatagarbha entangled by immeasurable afflictions, then one will also have no doubts about the Dharmakaya of the immeasurable afflictions that have been freed from entanglement.' It is just that the fruit is easy to manifest and easy to believe, while the cause is hidden and difficult to understand, so shallow people despise the cause and value the fruit. I hope that all scholars will deeply believe in their own minds.
At this time, the World Honored One (shì zūn, title of the Buddha) spoke a verse: The continuity of beings (shì fū, refers to sentient beings), the aggregates (yùn, elements that make up the individual), the various conditions (zhòng yuán, various conditions), as well as the dust motes (wēi chén, extremely small matter) and the creator of the Supreme Self-Existent (shèng zì zài, the self-existent god with supreme power), these are all just discriminations of the mind (xīn fēn bié, internal discriminating thoughts). What the external paths believe is that because of the existence of the self, the aggregates (yīn, elements that make up the individual) can continue. They also believe that dust motes, etc., are the causes and conditions for the production of all dharmas. Or they believe that everything is supremely wonderful.
自在天之所作。此但心量妄想。
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爾時大慧菩薩摩訶薩(至)成大修行 因上入三解脫門疾得菩提。故大慧請如來說如。諸菩薩等。所修行法無漏方便。
佛言大慧菩薩摩訶薩(至)則得名為大修行者 如來言具四方便能成就大修行。此舉四名。下自徴釋。
大慧云何觀察自心所現(至)如是觀察自心所現 此謂三界依正等法。唯是自心過習所熏。分別隨入之所現者如起信論云。以一切法皆從心起。妄念而生也。如是觀察名為正觀。
大慧云何得離生住滅見(至)轉所依止獲意生身 遠離生見者。謂七地滿功用位畢。於二種生中。而能離彼相生見也。證如幻性。住第八地。了心識等。得意生身者。即無功用道覺法自性意生身也。
大慧言世尊以何因緣名意生身 因上八地菩薩既云轉所依識。云何複名意生身。故問意生身者何因緣。
佛言大慧意生身者(至)得遠離於生住滅見 意有三義故取意為喻。一迅疾。二無礙。三遍到。以喻菩薩得如幻三昧。現形十方以化眾生亦有此三義也 從意生身者亦復如是已下。以法合喻可知。
大慧云何觀外法無性
【現代漢語翻譯】 現代漢語譯本： 自在天（Maheśvara，印度教神祇，被認為是宇宙的創造者和毀滅者）所創造的。這些都只是內心的妄想。
《注大乘入楞伽經》卷第三 大正藏第 39 冊 No. 1791 《注大乘入楞伽經》
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爾時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva，一位偉大的菩薩）(至)成就偉大的修行。因為依此進入三解脫門（three doors of liberation），迅速獲得菩提（Bodhi，覺悟）。所以大慧請如來（Tathagata，佛陀的稱號）宣說如是諸菩薩等所修行的無漏方便法門。
佛說：大慧菩薩摩訶薩(至)才能被稱為大修行者。如來說具備四種方便法門才能成就偉大的修行。這裡先列出四個名稱，下面會自行解釋。
大慧，如何觀察自心所顯現的(至)這樣觀察自心所顯現的。這裡指的是三界（three realms）的依報和正報等法，都只是自心過去習氣所薰染，分別隨之而顯現的。如《起信論》所說：『一切法皆從心起，因妄念而生。』這樣觀察就稱為正觀。
大慧，如何才能遠離生住滅見(至)轉變所依止，獲得意生身（manomayakaya，由意念產生的身體）。遠離生見，是指七地圓滿，功用位結束，在兩種生中，能夠遠離那相生的見解。證得如幻的自性，安住于第八地，了知心識等，得到意生身，就是無功用道的覺法自性意生身。
大慧問：世尊，以什麼因緣稱作意生身？因為上面說八地菩薩已經轉變了所依識，為什麼又稱作意生身？所以問意生身是什麼因緣。
佛說：大慧，意生身(至)才能遠離生住滅見。『意』有三種含義，所以取『意』來作比喻：一是迅疾，二是無礙，三是遍到。用以比喻菩薩得到如幻三昧（samadhi，禪定），顯現於十方以教化眾生，也具有這三種含義。從『意生身者亦復如是』以下，用佛法來與比喻相合，可以理解。
大慧，如何觀察外法無自性？
【English Translation】 English version: That which is created by Maheśvara (a Hindu deity, considered the creator and destroyer of the universe). These are merely mental delusions.
Commentary on the Lankavatara Sutra, Volume 3 Taisho Tripitaka, Volume 39, No. 1791, Commentary on the Lankavatara Sutra
Commentary on the Lankavatara Sutra, Volume 4
At that time, Mahamati Bodhisattva-Mahasattva (a great Bodhisattva) (to) accomplished great practice. Because of entering the three doors of liberation (three doors of liberation) based on this, one quickly attains Bodhi (Bodhi, enlightenment). Therefore, Mahamati requested the Tathagata (Tathagata, an epithet of the Buddha) to explain the unobstructed expedient methods practiced by such Bodhisattvas.
The Buddha said: Mahamati Bodhisattva-Mahasattva (to) can then be called a great practitioner. The Tathagata said that possessing four expedient means can accomplish great practice. Here, four names are listed first, and the explanation will follow.
Mahamati, how does one observe the manifestations of one's own mind (to) observe the manifestations of one's own mind in this way? This refers to the dependent and retributive dharmas of the three realms (three realms), which are merely the manifestations of one's own mind, influenced by past habits and discriminated accordingly. As the Awakening of Faith says: 'All dharmas arise from the mind, born from deluded thoughts.' Such observation is called right observation.
Mahamati, how can one be free from the views of arising, abiding, and ceasing (to) transform the basis of support and attain the manomayakaya (manomayakaya, mind-made body)? To be free from the view of arising means that the seventh bhumi is complete, the stage of effort is finished, and in the two kinds of arising, one can be free from the view of co-arising. Realizing the nature of illusion, abiding in the eighth bhumi, understanding the mind-consciousness, and attaining the manomayakaya is the spontaneously awakened dharma-nature manomayakaya of the path of no effort.
Mahamati asked: World Honored One, by what cause is it called manomayakaya? Because it was said above that the eighth bhumi Bodhisattva has already transformed the basis of consciousness, why is it again called manomayakaya? Therefore, he asked what the cause of manomayakaya is.
The Buddha said: Mahamati, manomayakaya (to) can then be free from the views of arising, abiding, and ceasing. 'Mind' has three meanings, so 'mind' is taken as a metaphor: first, swiftness; second, unobstructedness; and third, pervasiveness. This is used to illustrate that the Bodhisattva attains the illusion-like samadhi (samadhi, meditation), manifesting in the ten directions to teach sentient beings, also possessing these three meanings. From 'The manomayakaya is also like this' onwards, the Dharma is used to match the metaphor, which can be understood.
Mahamati, how does one observe that external dharmas are without self-nature?
(至)汝應如是勤加修學 此明修四如實行。成上四種法門。謂觀自心所現行。成上一切法空門也。遠離生住滅見行。成上無生法門也。善知外法無性行。成上無自性法門也。專求自證聖智行。成上無二門也。是名菩薩成就四法。得修行者如實大方便。故勸汝。當勤行修學。
爾時大慧菩薩摩訶薩(至)不妄執諸法漸生頓生 因上見妄想緣生於三界。故大慧舉因緣相以請問。
佛言大慧一切法因緣生(至)是名外緣前後轉生 言泥團為因。水杖等為緣。而成於瓶為果。如泥瓶因果既爾。例余縷疊等四亦復如是。皆以縷草種酪為其因。疊席牙酥為果。緣義可知。是名緣生之法。必先因後果展轉而生。謂親起者為因。疏助者為緣也。
內者謂無明愛業等(至)此但愚夫之所分別 內緣者。謂以無明愛業等為因緣故。生陰界入身名之為果。但是愚夫虛妄分別。各見差別。廣如中論破因緣品。所明然外由內變。本末相收。為一緣起。
大慧因有六種謂當有因(至)觀待因 上通說一切諸法內外因緣竟。自下。別說六種因及四種緣。皆是愚夫自所分別。
大慧當有因者謂內外法作因生果 言後果起時名為當有。即是現在作因。當來得果。名當有因也。
相屬因者謂內外法作所緣生果蘊種子
【現代漢語翻譯】 現代漢語譯本： （至）你應該這樣勤奮地修習，這說明修習四種如實之行，成就以上四種法門。也就是觀察自心所顯現的行，成就以上一切法空的法門。遠離對生、住、滅的見解和執著，成就以上無生的法門。善於瞭解外在諸法沒有自性的行，成就以上無自性的法門。專心尋求自己證悟的聖智之行，成就以上無二的法門。這叫做菩薩成就四法，得到修行者如實的大方便，所以勸你應當勤奮地修行。
爾時，大慧菩薩摩訶薩（至）不妄執諸法漸生頓生：因為執著于因上的妄想，才會產生對三界的執著。所以大慧菩薩舉出因緣之相來請問。
佛說：大慧，一切法因緣而生（至）這叫做外緣前後輾轉而生：比如泥土為因，水和杖等為緣，才成就瓶子這個果。像泥瓶的因果關係既然如此，其餘的如縷、疊等四種也是這樣。都是以縷、草、種子、酪為因，疊、席、牙、酥為果。緣的意義可以理解。這叫做緣生的法，必定先有因，然後有果，輾轉而生。所謂親身產生的為因，疏遠輔助的為緣。
內緣是指無明、愛、業等（至）這些只是愚夫的分別：內緣是指以無明（Avidyā，無知）、愛（Tanha，渴愛）、業（Karma，行為）等為因緣，產生陰、界、入的身，稱之為果。但這只是愚夫虛妄的分別，各自看到差別。詳細的可以參考《中論》破因緣品中的說明。然而外在的變化由內在引起，本末相互包含，成為一個緣起。
大慧，因有六種，即當有因（至）觀待因：上面總的說明了一切諸法的內外因緣。下面分別說明六種因和四種緣，這些都是愚夫自己所分別的。
大慧，當有因是指內外法作為因產生果：說的是後果產生的時候叫做當有。也就是現在作為因，將來得到果，叫做當有因。
相屬因是指內外法作為所緣產生果蘊種子。
【English Translation】 English version: (To) You should diligently cultivate and study in this way. This explains cultivating the four 'as-it-is' practices, accomplishing the above four Dharma gates. That is, observing the actions manifested by one's own mind, accomplishing the Dharma gate of emptiness of all Dharmas. Staying away from the views and practices of arising, abiding, and ceasing, accomplishing the Dharma gate of non-arising. Being skilled in knowing that external Dharmas have no self-nature, accomplishing the Dharma gate of no self-nature. Focusing on seeking the self-realized wisdom of the sages, accomplishing the non-duality Dharma gate. This is called the Bodhisattva accomplishing the four Dharmas, obtaining the true and great expedient means for practitioners. Therefore, I advise you to diligently practice and study.
At that time, Mahamati Bodhisattva Mahasattva (to) not falsely clinging to the gradual or sudden arising of all Dharmas: Because of clinging to the false thoughts on the cause, attachment to the three realms arises. Therefore, Mahamati Bodhisattva raised the aspect of cause and condition to inquire.
The Buddha said: Mahamati, all Dharmas arise from causes and conditions (to) This is called external conditions arising in a revolving sequence: For example, clay is the cause, and water and sticks are the conditions, which together create the result of a pot. Since the cause and effect relationship of a clay pot is like this, the same applies to the other four, such as thread and mat. Thread, grass, seeds, and curds are the causes, while mats, seats, sprouts, and ghee are the results. The meaning of 'condition' can be understood. This is called the Dharma of conditioned arising, which necessarily has a cause first, then a result, arising in a revolving sequence. The one that directly produces is the cause, and the one that indirectly assists is the condition.
Internal conditions refer to ignorance, craving, karma, etc. (to) These are merely the distinctions made by foolish people: Internal conditions refer to ignorance (Avidyā), craving (Tanha), karma (Karma) etc. as causes and conditions, giving rise to the aggregates, realms, and entrances of the body, which are called the result. But these are merely the false distinctions made by foolish people, each seeing differences. For details, refer to the explanation in the chapter on refuting causes and conditions in the Madhyamaka-karika. However, external changes are caused by internal factors, and the beginning and end are mutually inclusive, becoming one dependent origination.
Mahamati, there are six kinds of causes, namely, the cause of becoming (to) the cause of dependence: The above generally explains the internal and external causes and conditions of all Dharmas. Below, the six kinds of causes and four kinds of conditions are explained separately, all of which are distinguished by foolish people themselves.
Mahamati, the cause of becoming refers to internal and external Dharmas acting as a cause to produce a result: It means that when the subsequent result arises, it is called 'becoming'. That is, acting as a cause now will result in a future result, which is called the cause of becoming.
The cause of relation refers to internal and external Dharmas acting as the object of conditions to produce the seeds of the aggregates.
等 謂作攀緣已。內外法生。能所因果更相屬故。蘊果也種子因也。
相因者作無間相生相續果 言互為果相。相續不斷名為相因。對法論云。俱有互為果。如大相所相。心於心隨轉。謂有為相於有為法。有為法于有為相。心於隨心法。隨心法於心。互為果故。亦名俱有因也。
能作因者謂作增上而生於果如轉輪王 一切有為唯除自體。以一切法為能作因。由彼生時無障住故。譬如國人。以其輪王不為損害。咸作是言。我因輪王而得安樂。
顯了因者謂分別生能顯境相如燈照物 言妄想事生已能顯境相。能所因果互相發明。如燈照物。
觀待因者謂滅時相屬斷無妄想生 如長短高下互相因。待因果亦然。因滅果起故名滅時相屬斷。不見妄想法生。
大慧此是愚夫自所分別(至)求其因相不可得故 自下破計六種因緣生。是自心妄想相。若言頓生者。則能所因果無別。何有因相 若漸生者求其體相亦不可得如未生子云何名父 言未生子不得名父。此之一喻俱破二見。若因果同時頓生者。則如父子齊體。尊卑莫辨。若先因後果。則父先子后。子若定後父稱何從。以此責之。二見都喪。父喻因。子喻果。又云如無父故不得名子。前分已滅故。後分不得次第名。
諸計度人言以因緣(至
【現代漢語翻譯】 現代漢語譯本 『等』是指已經產生了攀緣。內外之法產生，能與所、因與果互相依存，因此是蘊的果，種子的因。
『相因』是指產生無間斷的、相互連續的果。意思是互為因果，相續不斷，稱為相因。《對法論》中說：『俱有互為果，如大相所相，心於心隨轉。』指的是有為相對於有為法，有為法相對於有為相，心相對於隨心法，隨心法相對於心，互為因果，因此也稱為俱有因。
『能作因』是指作為增上緣而產生果，如轉輪王（cakravarti-rāja，統治世界的理想君主）。一切有為法，除了自身之外，都以一切法為能作因。因為這些法產生時沒有障礙。譬如國民，因為轉輪王不損害他們，都說：『我們因為輪王而得到安樂。』
『顯了因』是指分別產生，能夠顯現境相，如燈照亮物體。意思是妄想之事產生后能夠顯現境相，能與所、因與果互相發明，如燈照亮物體。
『觀待因』是指滅時相互關聯，斷滅而沒有妄想產生。如長短高下互相依存，觀待因果也是如此。因滅果起，所以稱為滅時相屬斷。不見妄想法產生。
大慧（Mahāmati，人名），這些是愚夫自己所分別的，追究其因相是不可得的。下面破斥計度六種因緣生。這是自心妄想之相。如果說是頓生，那麼能、所、因、果就沒有區別，哪裡還有因相？如果說是漸生，追究其體相也是不可得的，如同未出生的孩子怎麼能稱為父親？意思是未出生的孩子不能稱為父親。這一個比喻同時破斥了兩種觀點。如果因果同時頓生，那麼就像父子同體，尊卑無法分辨。如果先因後果，那麼父親先於兒子，兒子如果一定在父親之後，那麼父親的稱謂從何而來？用這個來責問，兩種觀點都站不住腳。父親比喻因，兒子比喻果。又說，如同沒有父親就不能稱為兒子，前一部分已經滅去，后一部分就不能依次稱為名。
諸計度人說以因緣...
【English Translation】 English version 'Ete' means that clinging has already arisen. When internal and external dharmas arise, the 'doer' and 'done-to', cause and effect, are mutually dependent, hence they are the fruit of the skandhas and the cause of the seeds.
'Mutual cause' refers to producing uninterrupted, continuous fruits. It means that they are mutually cause and effect, continuously without cessation, which is called mutual cause. The Abhidharmakośa states: 'Co-existent entities are mutual fruits, like the great characteristics and their objects, the mind following the mental concomitants.' This refers to conditioned characteristics in relation to conditioned dharmas, conditioned dharmas in relation to conditioned characteristics, the mind in relation to mental concomitants, and mental concomitants in relation to the mind, being mutual fruits, hence also called co-existent causes.
'Efficient cause' refers to producing a result through augmentation, like a cakravarti-rāja (wheel-turning king, an ideal monarch who rules the world). All conditioned dharmas, except for themselves, take all dharmas as efficient causes. Because when these arise, there is no obstruction. For example, the people of a country, because the cakravarti-rāja does not harm them, all say: 'We obtain peace and happiness because of the cakravarti-rāja.'
'Manifesting cause' refers to arising from discrimination, capable of manifesting the characteristics of objects, like a lamp illuminating objects. It means that when things of delusion arise, they are capable of manifesting the characteristics of objects, the 'doer' and 'done-to', cause and effect, mutually illuminating each other, like a lamp illuminating objects.
'Attending cause' refers to mutual dependence at the time of cessation, cessation without the arising of delusion. Like long and short, high and low, being mutually dependent, attending causes and effects are also like this. Because the cause ceases and the effect arises, it is called cessation with mutual dependence. The arising of delusive dharmas is not seen.
Mahāmati (name of a Bodhisattva), these are what foolish people themselves discriminate, and their causal characteristics cannot be obtained. Below, the calculation of the six kinds of causes and conditions for arising is refuted. This is the characteristic of self-mind delusion. If it is said to arise suddenly, then the 'doer' and 'done-to', cause and effect, have no distinction, so where are the causal characteristics? If it is said to arise gradually, then its substantial characteristics also cannot be obtained, like an unborn child, how can it be called a father? It means that an unborn child cannot be called a father. This analogy simultaneously refutes two views. If cause and effect arise simultaneously and suddenly, then it is like father and son being the same entity, and there is no distinction between superior and inferior. If the cause comes first and the effect comes later, then the father is before the son, and if the son is definitely after the father, then where does the title of father come from? Using this to question, both views are untenable. The father is an analogy for the cause, and the son is an analogy for the effect. It is also said that just as there is no son without a father, the previous part has already ceased, so the latter part cannot be successively called a name.
Those who speculate say that with causes and conditions...
)皆是妄情執著相故 此說妄計四緣生者。謂親能辨果名曰因緣。更相依故謂所緣緣。前後開導稱為次第。不礙生義故云增上。諸計度人。以是四緣能所生法相系屬次第生者。皆不可得。唯是心量妄想執著相故。四緣廣義。如唯識論所明。
大慧漸次與頓皆悉不生(至)漸頓生見 佛昔方便說一切法從因緣生。以破外道自然無因邪因。又說緣生無我。破外道執有我。如下偈云。為遮于能作。說因緣和合。為遮于常過說緣是無常。今此會令舍權乘。達唯心現。故結破云。應離因緣和合相中。頓漸生見 然遮異見。權實教中通有三說。一令諸菩薩知一切法從因緣生。異外道見。二知從心現。舍二乘見。三唯心性起。不同權教。學者應知。
爾時世尊重說頌言一切法無生亦復無有滅于彼諸緣中分別生滅相 以一切法無生故不得言滅。但于彼不實諸緣中。妄分別有生滅之相。
非遮諸緣會如是滅復生但止於凡愚妄情之所著 明佛不遮緣起滅復生法。以法自性不生故。唯為斷凡愚癡惑妄想所計著故。
緣中法有無是悉無有生習氣迷轉心從是三有現 言緣起有無一切諸法皆無生。唯從自心習氣迷轉。故三有現三有者。謂欲有。色有。無色有也。
本來無有生亦復無有滅(至)而說有生滅 若離二取
【現代漢語翻譯】 現代漢語譯本：這些都是虛假的感情和執著所產生的表象，因此說這是虛妄的計度，認為萬法由四緣（因緣、所緣緣、次第緣、增上緣）所生。所謂『因緣』，是指能夠直接辨別結果的原因；『所緣緣』，是指事物相互依存的關係；『次第』，是指事物前後相續、引導發展；『增上』，是指事物產生不受到任何阻礙。那些進行計度的人，認為這四種緣能夠使能生之法和所生之法相互聯繫、按照次序產生，這是不可能的。這些都只是內心的衡量、虛妄的想像和執著所產生的表象。關於四緣的廣泛含義，如《唯識論》中所闡述的。 大慧，漸次和頓悟都不會產生（直到）產生漸悟和頓悟的見解。佛陀過去爲了方便說法，說一切法都是從因緣而生，以此來破斥外道所持的自然無因和邪因的觀點。又說緣起性空，以此來破斥外道執著于有『我』的觀點。如下面的偈頌所說：『爲了遮止能作者，所以說因緣和合；爲了遮止常恒的過失，所以說緣起是無常的。』現在這次法會是爲了讓大家捨棄權巧方便的教法，通達萬法唯心所現的道理。所以總結說，應該遠離在因緣和合的表象中產生頓悟和漸悟的見解。然而，爲了遮止不同的見解，權教和實教中普遍有三種說法：第一，讓菩薩們知道一切法都是從因緣而生，以此區別于外道的見解；第二，知道一切法都是從心識顯現，以此捨棄二乘的見解；第三，唯有心性生起，這不同於權教的觀點。學習佛法的人應該明白這些道理。 這時，世尊再次宣說偈頌：一切法沒有產生，也沒有滅亡，只是在那些因緣中，虛妄地分別產生和滅亡的表象。因為一切法本來就沒有產生，所以不能說有滅亡。只是在那些不真實的因緣中，虛妄地分別有產生和滅亡的表象。 不是遮止諸緣的和合，像這樣滅亡又產生，只是爲了阻止凡夫愚昧的感情執著。說明佛陀不是要遮止緣起、滅亡又產生的法，因為法的自性是不生不滅的。只是爲了斷除凡夫愚癡迷惑、虛妄想像所產生的執著。 在緣起中，法是有還是沒有，一切都是沒有產生。只是從自心的習氣迷惑轉變而來，所以三有顯現。三有，指的是欲有、色有、無色有。 本來沒有產生，也沒有滅亡（直到）卻說有產生和滅亡。如果離開了能取和所取。
【English Translation】 English version: These are all manifestations of false emotions and attachments. Therefore, it is said that this is a false calculation, believing that all dharmas arise from the four conditions (hetu-pratyaya, alambana-pratyaya, samanantara-pratyaya, adhipati-pratyaya). 'Hetu-pratyaya' refers to the cause that can directly distinguish the result; 'alambana-pratyaya' refers to the relationship of mutual dependence between things; 'samanantara' refers to the continuous succession and guidance of things; 'adhipati' refers to the unobstructed generation of things. Those who speculate believe that these four conditions can connect the generating dharma and the generated dharma, and produce them in order, which is impossible. These are all just the measurements of the mind, false imaginations, and manifestations produced by attachments. The broad meaning of the four conditions is as explained in the Vijnaptimatrata-siddhi Sastra. Mahamati, gradual and sudden enlightenment do not arise (until) the views of gradual and sudden enlightenment arise. In the past, the Buddha, for the sake of expedient teaching, said that all dharmas arise from conditions, in order to refute the views of natural causelessness and wrong causes held by externalists (tirthikas). He also said that dependent origination is empty of self, in order to refute the externalists' attachment to the view of 'self'. As the following verse says: 'To prevent the maker, it is said that conditions come together; to prevent the fault of permanence, it is said that conditions are impermanent.' Now, this assembly is to let everyone abandon the expedient teachings and understand the principle that all dharmas are manifestations of the mind. Therefore, it is concluded that one should stay away from generating views of sudden and gradual enlightenment in the appearance of the union of conditions. However, in order to prevent different views, there are generally three statements in the provisional and real teachings: First, let the Bodhisattvas know that all dharmas arise from conditions, in order to distinguish them from the views of externalists; second, know that all dharmas are manifested from consciousness, in order to abandon the views of the two vehicles (sravakas and pratyekabuddhas); third, only the nature of mind arises, which is different from the views of the provisional teachings. Those who study the Dharma should understand these principles. At this time, the World Honored One again spoke in verse: All dharmas have no birth, nor do they have extinction, but in those conditions, the appearance of birth and extinction is falsely distinguished. Because all dharmas originally have no birth, it cannot be said that there is extinction. It is only in those unreal conditions that the appearance of birth and extinction is falsely distinguished. It is not to prevent the union of conditions, like this extinction and arising again, but only to prevent the emotional attachments of foolish ordinary people. It is explained that the Buddha does not want to prevent the dharma of dependent origination, extinction, and arising again, because the nature of the dharma is neither born nor extinguished. It is only to eliminate the attachments produced by the delusions of foolish ordinary people. In dependent origination, whether dharma is existent or non-existent, everything is without arising. It only comes from the habitual tendencies of one's own mind, which are confused and transformed, so the three realms (trayo bhava) appear. The three realms refer to the desire realm (kama-bhava), the form realm (rupa-bhava), and the formless realm (arupa-bhava). Originally there is no birth, nor is there extinction (until) but it is said that there is birth and extinction. If one is separated from the grasper and the grasped.
一切妄見。則知所生法。能生因緣。悉皆本無。非復推之使無也。
爾時大慧菩薩摩訶薩(至)於二義中而得清凈 因上言但隨世俗故。而說有生滅。故大慧舉言說分別相。及心法門以請問也。
佛言大慧有四種言說分別相(至)是為四 四種言說文顯可知。又夢言說者。亦云八地菩薩得無生忍覺已。緣勝解行地乃至七地。先所經境界不實。說諸法如夢故。名夢言說。
大慧復言世尊(至)何處何因云何而起 問言說所出處。問言說因何而生。
佛言大慧依頭胸喉唇腭齒舌和合而起 此等諸緣出言說處。
大慧復言世尊言語分別(至)分別為因起言語故 謂彼言說因分別生。
若異者分別不應為因(至)是故非異亦非不異 若言說與分別異者。不應因分別起言說。若言說與分別不異者。以分別不顯義言說亦應不顯義。而言說能顯義是故俱非。
大慧復言世尊(至)因言而入非即是言 因上言說能顯義。故大慧問為言說是第一義。為所說是第一義。並重舉上第一義心法以請問。而佛答言。非言語是。亦非所說。何以故。第一義者是自證聖智三昧樂境。因言而入非即是言。是故言殺如標月指。若復見月。了知所標畢竟非月。
第一義者是聖智內自證境(至)于第一義不
【現代漢語翻譯】 現代漢語譯本： 一切虛妄的見解，就能明白所產生的法，以及能產生這些法的因緣，實際上都是本來不存在的，而不是通過推論才使它們不存在的。
當時，大慧菩薩摩訶薩（省略中間部分）在兩種意義中獲得清凈。因為佛陀之前只是隨順世俗的說法，才說有生滅。所以大慧菩薩提出言說分別相，以及心法之門來請教。
佛陀說：大慧，有四種言說分別相（省略中間部分）這就是四種。這四種言說，文義顯明易懂。另外，關於夢言說，也可以說八地菩薩獲得無生法忍覺悟之後，觀察勝解行地乃至七地，先前所經歷的境界是不真實的，所以說諸法如夢，因此稱為夢言說。
大慧菩薩又說：世尊（省略中間部分）在何處、因何、如何而生起？這是詢問言語從何處產生，詢問言語因何而生。
佛陀說：大慧，言語依靠頭、胸、喉、唇、腭、齒、舌的共同作用而生起。這些都是產生言語的條件。
大慧菩薩又說：世尊，言語分別（省略中間部分）因為分別而產生言語。這是說那些言語是因分別而產生的。
如果（言語和分別）是不同的，那麼分別就不應該是（言語的）原因（省略中間部分）所以（言語和分別）既不是不同的，也不是不不同的。如果說言語與分別不同，那麼言語就不應該因分別而生起。如果說言語與分別不不同，那麼因為分別不能顯明意義，言語也應該不能顯明意義。但是言語能夠顯明意義，所以（言語和分別）既是不同的，也不是不不同的。
大慧菩薩又說：世尊（省略中間部分）通過言語而進入，但並非就是言語本身。因為之前的言語能夠顯明意義，所以大慧菩薩問，是言語是第一義，還是所說是第一義。並且再次提出之前的關於第一義心法的問題來請教。而佛陀回答說：不是言語是第一義，也不是所說是第一義。為什麼呢？因為第一義是自己證悟的聖智三昧的快樂境界，通過言語而進入，但並非就是言語本身。所以言語就像指示月亮的手指。如果看到了月亮，就應該明白所指示的畢竟不是月亮。
第一義是聖智內在自己證悟的境界（省略中間部分）對於第一義不（應該執著）。
【English Translation】 English version: All deluded views lead to the understanding that the laws that arise, and the causes and conditions that produce these laws, are fundamentally non-existent, and not made non-existent through reasoning.
At that time, Mahamati Bodhisattva-Mahasattva (omitting the middle part) attained purity in two meanings. Because the Buddha previously spoke according to worldly conventions, he spoke of arising and ceasing. Therefore, Mahamati raised the characteristics of speech discrimination and the Dharma-gate of the mind to inquire.
The Buddha said: Mahamati, there are four kinds of speech discrimination characteristics (omitting the middle part) these are the four kinds. The meaning of these four kinds of speech is clear and easy to understand. In addition, regarding dream speech, it can also be said that after the eighth-ground Bodhisattva attains the realization of non-origination forbearance, observing the ground of superior understanding and practice up to the seventh ground, the realms previously experienced are not real, so it is said that all dharmas are like dreams, hence it is called dream speech.
Mahamati Bodhisattva further said: World Honored One (omitting the middle part) where, why, and how does it arise? This is asking where speech originates from, asking why speech arises.
The Buddha said: Mahamati, speech arises depending on the combined action of the head, chest, throat, lips, palate, teeth, and tongue. These are the conditions for the production of speech.
Mahamati Bodhisattva further said: World Honored One, speech discrimination (omitting the middle part) speech arises because of discrimination. This is saying that those speeches are produced by discrimination.
If (speech and discrimination) are different, then discrimination should not be the cause (of speech) (omitting the middle part) therefore (speech and discrimination) are neither different nor not different. If it is said that speech is different from discrimination, then speech should not arise from discrimination. If it is said that speech is not different from discrimination, then because discrimination cannot reveal meaning, speech should also not be able to reveal meaning. But speech can reveal meaning, so (speech and discrimination) are both different and not different.
Mahamati Bodhisattva further said: World Honored One (omitting the middle part) one enters through speech, but it is not speech itself. Because the previous speech can reveal meaning, Mahamati Bodhisattva asked whether speech is the first meaning, or what is said is the first meaning. And once again raised the previous question about the Dharma of the first meaning of the mind to inquire. And the Buddha replied: It is not that speech is the first meaning, nor is what is said the first meaning. Why? Because the first meaning is the joyful realm of the self-realized sacred wisdom samadhi, one enters through speech, but it is not speech itself. Therefore, speech is like a finger pointing at the moon. If you see the moon, you should understand that what is pointed at is ultimately not the moon.
The first meaning is the inner self-realized realm of sacred wisdom (omitting the middle part) one should not (be attached to) the first meaning.
能顯示 言語生滅動搖。是無常故。從眾緣生即無自體。云何能顯第一義。
第一義者無自他相(至)應當遠離言語分別 言第一義諦絕自他相。言說涉有相故不能顯示。又第一義者但唯證入自性真心。心外無法。外種種法悉皆無性。言說妄想豈能顯示。故勸離言說分別依第一義。
爾時世尊重說頌言諸法無自性亦復無言說不見空空義愚夫故流轉 以諸法無體故。亦無有言說。凡愚不見言說空所說空故。流轉生死。
一切法無性離語言分別諸有如夢化非生死涅槃 言一切法及言說不實。如夢如化。如夢化者。豈有生死涅槃定相。
如王及長者為令諸子喜(至)自證實際法 上一頌舉喻。下頌法合。謂我今所演自覺聖智實際境界。不說言說所說。
爾時大慧菩薩摩訶薩(至)自證聖智所行境界 大慧因上言第一義者。是自證聖智所得。非言說分別境界。即舉自證聖智。所得第一義以請問。然第一義。體離一異有無斷常俱不俱等四句見故。大慧請離四句法也。此中說三法以明四句。有十二句。依文有九。隱顯互出。一異上有四句。有無上有三句。常無常上有二句。經家略故。具如四宗論所明。
遠離妄計自相(至)具足圓滿一切功德 言非獨離外道見。亦離二乘執陰界入自共相見。
【現代漢語翻譯】 現代漢語譯本：能顯示言語的生滅動搖，是因為它是無常的緣故。既然是從眾多因緣和合而生，就沒有獨立的自體。這樣的言語又怎麼能顯示第一義諦（Paramārtha， ultimate truth）呢？
第一義諦是沒有自相和他相的，應當遠離言語的分別。因為第一義諦超越了自相和他相的對立。言語一旦涉及有相，就無法顯示第一義諦。而且，第一義諦只能通過證入自性真心才能體會。心外沒有其他法，外在的種種法都沒有自性。言語和妄想又怎麼能顯示第一義諦呢？所以勸人遠離言語的分別，依止第一義諦。
這時，世尊用偈頌說道：『諸法沒有自性，也沒有言語可以表達。愚人因為不明白空性的真義，所以在生死中流轉。』因為諸法沒有實體，所以也沒有言語可以描述。凡夫愚昧，不明白言語所說的空性，因此在生死輪迴中流轉。
一切法沒有自性，超越了語言的分別。諸有的存在如同夢幻泡影，沒有生死涅槃的固定不變的相狀。
一切法和言語都不是真實的，如同夢境和幻化。如同夢境和幻化的事物，哪裡會有生死涅槃的固定不變的相狀呢？
如同國王和長者爲了讓孩子們高興，（此處省略原文）親自證悟實際之法。』上一段偈頌是比喻，下一段偈頌是法合。意思是說，我現在所宣說的，是我自己覺悟的聖智所證的實際境界，不是言語所能表達的，也不是言語所能詮釋的。
這時，大慧菩薩摩訶薩（Mahamati Bodhisattva-Mahāsattva，Great Wisdom Bodhisattva-Mahasattva）（此處省略原文），是自己證悟的聖智所行境界。大慧菩薩因為上面所說的第一義諦，是自己證悟的聖智所得到的，不是言語分別的境界，所以舉出自己證悟的聖智，來請問第一義諦。然而，第一義諦的體性，遠離一異、有無、斷常、俱不俱等四句的見解。所以大慧菩薩請問的是遠離四句的法。這裡用三種法來說明四句，共有十二句。依據經文有九句，隱顯相互出現。一異上有四句，有無上有三句，常無常上有二句。因為經文簡略，詳細內容可以參考《四宗論》的說明。
遠離妄計的自相，（此處省略原文），具足圓滿一切功德。』意思是說，不僅僅要遠離外道的見解，也要遠離二乘人執著五陰（skandha，the five aggregates of clinging）、十二入（āyatana，the twelve sense bases）、十八界（dhātu，the eighteen realms）的自相和共相的見解。
【English Translation】 English version: That which can display the arising, ceasing, moving, and shaking of speech is impermanent. Because it arises from numerous causes and conditions, it has no independent self-nature. How can such speech reveal the First Principle (Paramārtha, ultimate truth)?
The First Principle has no self-aspect or other-aspect; one should stay away from linguistic discriminations. Because the First Principle transcends the opposition of self-aspect and other-aspect. Once speech involves characteristics, it cannot reveal the First Principle. Moreover, the First Principle can only be realized through the realization of one's own true mind. There is no dharma outside the mind; all external dharmas have no self-nature. How can speech and delusion reveal the First Principle? Therefore, one is advised to stay away from linguistic discriminations and rely on the First Principle.
At that time, the World-Honored One spoke in verse: 'All dharmas have no self-nature, nor can they be expressed in words. Fools, because they do not understand the true meaning of emptiness, transmigrate in samsara.' Because all dharmas have no substance, they cannot be described in words. Ordinary fools do not understand the emptiness spoken of by words, and therefore transmigrate in the cycle of birth and death.
All dharmas have no self-nature, transcending the discriminations of language. All existences are like dreams and illusions, without fixed characteristics of birth, death, or nirvana.
All dharmas and speech are not real, like dreams and transformations. How can things like dreams and transformations have fixed characteristics of birth, death, or nirvana?
Like a king and an elder, in order to make their children happy, (text omitted) personally realize the actual dharma.' The previous verse is a metaphor, and the next verse is a combination of dharma. It means that what I am now proclaiming is the actual realm realized by my own enlightened wisdom, which cannot be expressed or interpreted by words.
At that time, Mahamati Bodhisattva-Mahasattva (Mahamati Bodhisattva-Mahāsattva, Great Wisdom Bodhisattva-Mahasattva) (text omitted), is the realm of practice attained by one's own realized wisdom. Because the First Principle mentioned above is obtained by one's own realized wisdom, and is not a realm of linguistic discrimination, Mahamati Bodhisattva uses his own realized wisdom to inquire about the First Principle. However, the nature of the First Principle is far from the views of the four propositions of oneness and difference, existence and non-existence, permanence and impermanence, both and neither. Therefore, what Mahamati Bodhisattva asks about is the dharma that is far from the four propositions. Here, three dharmas are used to explain the four propositions, totaling twelve propositions. According to the text, there are nine propositions, with hidden and manifest appearances. There are four propositions on oneness and difference, three propositions on existence and non-existence, and two propositions on permanence and impermanence. Because the text is brief, detailed content can be found in the explanation of the Four Schools.
Staying away from the self-aspect of delusional calculations, (text omitted), fully possessing all merits.' It means that not only should one stay away from the views of external paths, but also from the views of self-aspects and common-aspects of the two vehicles clinging to the five skandhas (skandha, the five aggregates of clinging), the twelve āyatana (āyatana, the twelve sense bases), and the eighteen dhātus (dhātu, the eighteen realms).
令諸菩薩及諸眾生。速證如來無上種智。
佛言大慧善哉善哉(至)常無常等一切自性 上雖言離有無等。未知何者是有無。今正出有無法體。言凡夫愚癡。不知是自心量妄習為因之所變現。執著外法為有為無。起四句等見。此是妄計有無體也。下十二喻。況此有無一異等法。皆不真實。是應遠離。答上愿為我說離一異有無常無常等所行境界。
大慧譬如群獸為渴所逼(至)墮一異等執著之中 鹿逐時焰。況愚樂欲境言愚癡凡夫亦復如是。合上群獸。無始戲論分別所熏三毒燒心。合上為渴所逼。樂色境界見生住滅。合上于熱時焰而作水想。取內外法。墮一異等執著之中。合上迷惑馳趣不知非水。
大慧如乾闥婆城(至)離二自性法起有性分別 言三種量者。一曰現量。二曰比量。三曰聖言量。量者是楷定義。譬夫升斗量物也。現量者。現即顯現。謂分明證境。不帶名言。無籌度心。親得法體。離妄分別。而非錯謬。比量者。比即比類。謂以因由譬喻。比類量度而得知故。如遠見煙必知有火。隔墻見角必知是牛。雖不親見。亦非虛妄。聖言量者。謂以如來聖教為準繩故。故古德曰吾佛滅后。以經論為繩墨。知識為指南。以防閑魔外是也 五分論者。一宗二因三喻四合五結。宗因喻三。亦云三支比量。
【現代漢語翻譯】 現代漢語譯本：爲了讓所有菩薩和眾生，迅速證得如來無上的智慧。
佛說：『大慧，說得好啊，說得好啊。』（到）『常與無常等一切自性』。上面雖然說了遠離有和無等等，但還不知道什麼是有，什麼是無。現在正式闡述有和無法的本體。說凡夫愚癡，不知道這是自心所量度的，以虛妄的習氣為因而變現出來的。執著外在的法為有或為無，生起四句等等的見解。這就是虛妄計度的有無本體。下面的十二個比喻，說明這有無、一異等等法，都是不真實的，是應該遠離的。回答上面所說的願望，為我說說遠離一異、有無、常無常等等所行境界。
『大慧，譬如成群的野獸被幹渴所逼迫，（到）墮入一異等等的執著之中。』鹿追逐熱時的光焰。比喻愚癡的人貪圖慾望的境界。說愚癡的凡夫也是這樣，結合上面的成群野獸。無始以來的戲論分別所熏習，三毒焚燒內心，結合上面的被幹渴所逼迫。貪圖色等境界，見到生住滅，結合上面的在熱時的光焰而當作水想。取著內外之法，墮入一異等等的執著之中，結合上面的迷惑馳逐，不知道那不是水。
『大慧，如乾闥婆城，（到）遠離二種自性法，生起有性的分別。』所說的三種量，一是現量，二是比量，三是聖言量。量是楷定意義，譬如用升斗來量東西。現量，現就是顯現，指分明地證知境界，不帶有名言，沒有籌度之心，親自體會法的本體，遠離虛妄分別，而不是錯謬的。比量，比就是比類，指用因由譬喻，比類量度而得知。如遠遠地看見煙，必定知道有火；隔著墻壁看見角，必定知道是牛。雖然沒有親眼看見，也不是虛妄的。聖言量，指以如來的聖教作為準繩。所以古德說，『我佛滅度后，以經論為繩墨，知識為指南，以防備魔外。』五分論，一宗、二因、三喻、四合、五結。宗、因、喻三者，也叫做三支比量。
【English Translation】 English version: May all Bodhisattvas and sentient beings quickly attain the unsurpassed wisdom of the Tathagata (Thus Come One).
The Buddha said, 'Great Wisdom, well said, well said.' (to) 'All natures such as permanence and impermanence.' Although it was said above to be apart from existence and non-existence, it is not yet known what existence and non-existence are. Now, the substance of existence and non-existence is being directly explained. It is said that foolish ordinary people do not know that this is transformed by their own mind's measurement, with false habits as the cause. They cling to external dharmas as existence or non-existence, and give rise to views such as the four sentences. This is the falsely conceived substance of existence and non-existence. The following twelve metaphors illustrate that these dharmas of existence, non-existence, oneness, difference, etc., are all unreal and should be avoided. Answer the above wish to speak for me about the realm of practice apart from oneness, difference, existence, non-existence, permanence, impermanence, etc.
'Great Wisdom, for example, a herd of beasts is forced by thirst (to) fall into clinging to oneness, difference, etc.' Deer chase after shimmering heat. It is like foolish people desiring pleasurable realms. It is said that foolish ordinary people are also like this, combining with the herd of beasts above. The beginningless playful discussions are the habits that are cultivated, and the three poisons burn the mind, combining with the above being forced by thirst. They crave realms of form, etc., and see birth, dwelling, and extinction, combining with the above thinking of shimmering heat as water. They grasp internal and external dharmas, falling into clinging to oneness, difference, etc., combining with the above being confused and chasing after it, not knowing it is not water.
'Great Wisdom, like a Gandharva (celestial musician) city, (to) apart from the two self-nature dharmas, give rise to discrimination of existence.' The three kinds of valid cognition (pramana) are: first, direct perception (pratyaksha); second, inference (anumana); and third, reliable testimony (agama). Valid cognition is the standard definition, like using a measuring cup to measure things. Direct perception is manifestation, referring to clearly witnessing a realm, without language, without deliberation, personally experiencing the substance of the dharma, apart from false discrimination, and without error. Inference is analogy, referring to using causes, reasons, and metaphors to infer and know. For example, seeing smoke from afar, one knows there must be fire; seeing a horn over a wall, one knows it must be a cow. Although not personally seen, it is not false. Reliable testimony refers to using the Buddha's teachings as the standard. Therefore, an ancient virtuous person said, 'After the Buddha's extinction, use the sutras and treatises as the plumb line, and knowledge as the guide, to guard against demons and outsiders.' The five-part argument (avayava): 1. proposition (pratijna), 2. reason (hetu), 3. example (udaharana), 4. application (upanaya), 5. conclusion (nigamana). Proposition, reason, and example are also called the three members of inference.
喻合但成之。且如外道妄計。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。如楞嚴經云。音聲雜語言。但依名句味。豈常也哉。外道種種計執。自謂過人。若不類彼立量比破之。何由破執。故如來所說五分論者。如以楔出楔。將聲止聲也。所謂摧魔外之異執。定佛法之綱宗。令諸眾生。于自覺聖智所證境界。離有無等諸異見故。愚夫迷教者。猶計有性。一異斷常妄想分別。
大慧諸修行者轉心意識(至)則著我人眾生壽者 諸修行者應滅心意識離二自效能取所取。入如來地。于有及無不生妄想。若於自覺所證境作有無計。還著我我所。
大慧一切諸法自相共相(至)自證聖智三昧樂境 言化佛但隨順愚夫妄起之見作種種言說。說自相共相。令知不實法故。非非佛者。宋魏二譯皆云法佛。
大慧譬如水中有樹影現(至)俱不俱等一切分別 如來結勸于所證中。應離如上凡夫外道生滅一異。有無斷常。俱不俱等惡見分別也 然天竺邪見。大約有三。一佛法外外道。如上計執四句。及六師九十六種外道是也。二附佛法外道。
【現代漢語翻譯】 現代漢語譯本：只能用類似的論證方式才能駁倒他們。比如外道荒謬地認為聲音是永恒不變的，於是在聲明（Shabda Vidya，古印度關於聲音和語言的學問）中提出論證：『聲音是有自性的，一定是永恒的』作為宗（Paksha，論題），『因為它是由造作產生的』作為因（Hetu，理由），同喻（Sadharmya-drshtanta，正面例子）如同虛空。然而虛空不是由造作產生的，那麼『因』就不能成立，引用的例子也不恰當，所以認為聲音是永恒不變的論證不能成立。如果按照佛法，聲音是無常的，所以可以這樣論證：『聲音是有自性的，一定是無常的』作為宗，『因為它是由造作產生的』作為因，同喻如同瓶子和盆子。正如《楞嚴經》所說：『音聲、雜語言，但依名句味』，怎麼能說是常呢？外道有種種的計較和執著，自認為超過常人。如果不像他們那樣立論、比較、駁斥，又怎麼能破除他們的執著呢？所以如來說的五分論法，就像用楔子拔出楔子，用聲音止息聲音一樣。就是要摧毀邪魔外道的不同執見，確立佛法的綱要和宗旨，使一切眾生，對於通過自覺的聖智所證悟的境界，遠離有無等各種不同的見解。愚昧無知的人迷惑于教義，仍然執著于有自性，以及一異、斷常等虛妄的分別。
大慧（Mahamati，人名），各位修行者，要轉變心、意識，如果執著於我、人、眾生、壽者（jiva，有情），各位修行者應當滅除心、意識，遠離二自性（兩種自性，指人我和法我），能取和所取（能認知的主體和被認知的客體），進入如來地（Tathagatagarbha，如來藏），對於有和無不產生虛妄的念想。如果對於通過自覺所證悟的境界，還作有無的計較，仍然會執著於我以及我所擁有的。
大慧，一切諸法的自相和共相，以及通過自證的聖智所體驗的三昧（Samadhi，禪定）之樂的境界。所說的化佛（Nirmanakaya Buddha，應化身佛）只是隨順愚夫的虛妄見解，而作種種的言說，說自相和共相，使他們知道諸法不是真實的。並非不是佛。宋譯和魏譯都譯為法佛（Dharmakaya Buddha，法身佛）。
大慧，譬如水中顯現樹的影子，如來勸誡對於所證悟的境界，應當遠離如上凡夫外道所產生的生滅、一異、有無、斷常、俱不俱等惡見和分別。然而天竺（印度）的邪見，大致有三種：一是佛法之外的外道，如上所說的計執四句，以及六師（佛教傳入印度時期的六個著名的外道宗師）和九十六種外道。二是附於佛法的外道。
【English Translation】 English version: Only by using similar arguments can they be refuted. For example, the heretics absurdly believe that sound is eternal, so in Shabda Vidya (ancient Indian knowledge about sound and language), they propose the argument: 'Sound has inherent nature, it must be eternal' as the Paksha (thesis), 'because it is produced by fabrication' as the Hetu (reason), and the Sadharmya-drshtanta (positive example) is like empty space. However, empty space is not produced by fabrication, so the 'reason' cannot be established, and the cited example is also inappropriate, so the argument that sound is eternal cannot be established. If according to Buddhism, sound is impermanent, so it can be argued: 'Sound has inherent nature, it must be impermanent' as the Paksha, 'because it is produced by fabrication' as the Hetu, and the Sadharmya-drshtanta is like a bottle and a pot. As the Shurangama Sutra says: 'Sounds, mixed languages, only rely on names, phrases, and tastes', how can it be said to be constant? Heretics have various calculations and attachments, considering themselves superior to ordinary people. If they are not argued against, compared, and refuted in the same way they argue, how can their attachments be broken? Therefore, the five-part argument spoken by the Tathagata (Buddha), is like using a wedge to pull out a wedge, using sound to stop sound. It is to destroy the different views of demons and heretics, establish the outline and purpose of Buddhism, so that all sentient beings, regarding the realm enlightened by self-aware holy wisdom, are far away from various different views such as existence and non-existence. Ignorant people are confused by the teachings, still clinging to inherent nature, as well as false distinctions of oneness and difference, permanence and impermanence.
Mahamati (name of a person), all practitioners, transform the mind and consciousness, if attached to self, person, sentient beings, jiva (living beings), all practitioners should extinguish the mind and consciousness, stay away from the two self-natures (two kinds of self-nature, referring to the self of person and the self of dharma), the taker and the taken (the subject that can perceive and the object that is perceived), enter the Tathagatagarbha (Buddha-nature), and do not generate false thoughts about existence and non-existence. If, regarding the realm enlightened through self-awareness, one still makes calculations of existence and non-existence, one will still be attached to self and what one possesses.
Mahamati, all dharmas' self-characteristics and common characteristics, as well as the realm of Samadhi (meditative absorption) bliss experienced through self-aware holy wisdom. The so-called Nirmanakaya Buddha (Transformation Body Buddha) only follows the false views of foolish people, and makes various speeches, speaking of self-characteristics and common characteristics, so that they know that all dharmas are not real. It is not that it is not a Buddha. The Song and Wei translations both translate it as Dharmakaya Buddha (Dharma Body Buddha).
Mahamati, just like the shadow of a tree appearing in the water, the Tathagata advises that regarding the enlightened realm, one should stay away from the evil views and distinctions of birth and death, oneness and difference, existence and non-existence, permanence and impermanence, both and neither, etc., generated by the above-mentioned ordinary people and heretics. However, the heretical views of India roughly have three types: one is the heretics outside of Buddhism, such as the above-mentioned calculations of the four sentences, as well as the six teachers (six famous heretical masters during the period when Buddhism was introduced to India) and ninety-six kinds of heretics. The second is the heretics attached to Buddhism.
起自犢子方廣。自以聰明讀佛經書。不明正見。別生妄解。譬夫牛飲水成乳。蛇飲水則成毒。諸師皆推不受。是附佛法邪見人也。三學佛法成外道。執佛教門而生惱煩。不得悟入。大論云。若不得般若方便。入阿毗曇即墮有中。入空即墮無中。入昆勒墮亦有亦無中。中論云。執非有非無名愚癡論。倒執正法還成邪見人。又大乘四門皆成見者。實語是虛妄。生語見故。涅槃是生死。起貪著故。多服甘露。傷命早夭。失方便門。墮于邪執故稱內邪見也。是知法無定相。迴轉隨心。執則成非。達之無咎。如四句法。通塞由人。在法名四句。悟入名四門。妄計名四執。毀之名四謗。四句不動得失空生。一法無差。升沈自異。但有所重所依。立知立解。絲毫見處不忘。皆成外道。故知見在即凡情亡即佛。
爾時世尊重說頌言諸識蘊有五猶如水樹影所見如夢幻不應妄分別 此頌上三喻類於五蘊。不應妄起分別。
三有如陽焰幻夢及毛輪若能如是觀究竟得解脫 頌牒四喻明三有不實。以是觀者必得菩提。
譬如熱時焰動轉迷亂心(至)愚夫生執著 上一頌頌前初喻。次一頌頌前法合。
無始生死中執著所纏覆 通頌十二喻意。由於無始執著我法所纏覆故。
退舍令出離如因榍出榍 上十二喻。如逆榍
欲去生死榍。
幻咒機所作浮雲夢電光觀世恒如是永斷三相續 又頌五喻。觀世如是能斷三界永無相續。浮雲。電光。上無文。
此中無所有如空中陽焰如是知諸法則為無所知 言知諸法無體則無可知。
諸蘊如毛輪于中妄分別唯假施設名求相不可得 言諸陰非有。假名亦空。無自性相。
如畫垂髮幻夢乾闥婆城(至)愚夫妄分別 又通頌七喻。顯有無一異常無常等四句見不實。畫喻上文無。
明鏡水凈眼摩尼妙寶珠(至)亦如石女兒 此明諸法雖現。皆無實事。凈眼。石女兒。上文無。
複次大慧諸佛說法(至)時微塵等而共相應 言諸佛出世凡演說法。離四句。絕百非。建立誹謗。凡情聖量所不能及。大機未遇。皆以四諦十二因緣。證滅修道。解脫生死而為濫觴之首。不與諸外道勝性自然而共其相。雖初說小乘之因緣。已勝外道之玄妙。
大慧諸佛說法(至)猶如商主善導眾人 為凈惑。智二種障故。猶如商主引導商人。知道中通塞過咎止宿之處。而又善。別種種諸寶以譬如來引導眾生。斷除二障。令住無相法中安隱之處。而又善別諸乘差別地位之寶也 言惑智二障者。如起信論云。六染心者名煩惱礙。能障真如根本智故。無明義者名為智礙。能障世間自然業智故。
【現代漢語翻譯】 現代漢語譯本：
欲去生死榍（xiè，木楔，比喻牢固的束縛）。 幻咒機所作，浮雲夢電光，觀世恒如是，永斷三相續。又頌五喻。觀世如是，能斷三界，永無相續。浮雲、電光，上無文。 此中無所有，如空中陽焰，如是知諸法，則為無所知。言知諸法無體，則無可知。 諸蘊如毛輪，于中妄分別，唯假施設名，求相不可得。言諸陰非有，假名亦空，無自性相。 如畫垂髮，幻夢乾闥婆城（gān tà pó chéng，海市蜃樓），（至）愚夫妄分別。又通頌七喻。顯有無一異常無常等四句見不實。畫喻上文無。 明鏡水凈眼，摩尼妙寶珠，（至）亦如石女兒。此明諸法雖現，皆無實事。凈眼、石女兒，上文無。 複次，大慧（dà huì，菩薩名），諸佛說法，（至）時微塵等而共相應。言諸佛出世，凡演說法，離四句，絕百非。建立誹謗，凡情聖量所不能及。大機未遇，皆以四諦（sì dì，苦、集、滅、道）十二因緣（shí èr yīn yuán，佛教關於生命起源和流轉的理論），證滅修道，解脫生死而為濫觴之首。不與諸外道勝性自然而共其相。雖初說小乘之因緣，已勝外道之玄妙。 大慧（dà huì，菩薩名），諸佛說法，（至）猶如商主善導眾人。為凈惑、智二種障故。猶如商主引導商人，知道中通塞過咎止宿之處。而又善別種種諸寶，以譬如來引導眾生，斷除二障，令住無相法中安隱之處。而又善別諸乘差別地位之寶也。言惑智二障者，如起信論云：『六染心者名煩惱礙，能障真如根本智故。無明義者名為智礙，能障世間自然業智故。』
【English Translation】 English version:
Desiring to remove the wedge (xie, a wooden wedge, a metaphor for firm bondage) of birth and death. Illusory spells create floating clouds, dreams, and lightning flashes. Observe the world as constantly changing in this way, and permanently sever the three continuities. Furthermore, a verse of five metaphors. Observing the world in this way can sever the three realms and permanently end continuity. Floating clouds and lightning flashes are not mentioned in the previous text. Herein is nothing, like a mirage in the sky. Thus, knowing all dharmas is to know nothing. It is said that knowing all dharmas to be without substance means there is nothing to be known. The skandhas (zhū yùn, the five aggregates of existence) are like a whirling wheel of hair, within which one makes false distinctions, merely establishing names. Seeking their true form is unattainable. It is said that the skandhas are non-existent, their provisional names are also empty, and they have no self-nature. Like a painted hanging hair, an illusory dream, a city of Gandharvas (gān tà pó chéng, mirage), (to) the false distinctions of foolish people. Furthermore, a general verse of seven metaphors. Revealing that the four statements of existence, non-existence, oneness, otherness, permanence, and impermanence are unreal. The metaphor of painting is not in the previous text. A clear mirror, pure water, clear eyes, a Mani (mó ní) jewel, (to) also like a barren woman's child. This clarifies that although all dharmas appear, they are without real substance. Clear eyes and a barren woman's child are not in the previous text. Furthermore, Mahamati (dà huì, name of a Bodhisattva), the Buddhas' teachings, (to) are in harmony with even the smallest dust particles. It is said that when the Buddhas appear in the world and expound the Dharma, they transcend the four statements and go beyond the hundred negations. Establishing praise and slander is beyond the reach of ordinary emotions and the measure of sages. Before encountering a great opportunity, they all use the Four Noble Truths (sì dì, suffering, accumulation, cessation, path) and the Twelve Links of Dependent Origination (shí èr yīn yuán, Buddhist theory about the origin and flow of life) to prove cessation, cultivate the path, and liberate from birth and death as the beginning. They do not share the same characteristics as the superior nature and naturalness of external paths. Although they initially speak of the causes and conditions of the Hinayana, they have already surpassed the mysteries of external paths. Mahamati (dà huì, name of a Bodhisattva), the Buddhas' teachings, (to) are like a merchant leader guiding the people well. It is for the sake of purifying the two kinds of obscurations: afflictions and wisdom. It is like a merchant leader guiding merchants, knowing the passages, blockages, faults, and places to stay along the way. And also being good at distinguishing various treasures, using them as metaphors for the Tathagata guiding sentient beings, cutting off the two obscurations, and enabling them to dwell in the safe place of the formless Dharma. And also being good at distinguishing the treasures of the different stages of the various vehicles. It is said that the two obscurations of afflictions and wisdom are as described in the Awakening of Faith Treatise: 'The six defiled minds are called the hindrance of afflictions, which can obstruct the fundamental wisdom of Suchness. The meaning of ignorance is called the hindrance of wisdom, which can obstruct the natural karmic wisdom of the world.'
此義云何。以依染心能見能現。妄取境界。違平等性故。以一切法常靜。無有起相。無明不覺妄與法違。故不能得。隨順世間。一切境界種種知故。此約本末相依以明二障義若約二執以明二障者。如后當引。成唯識論以釋其義。
複次大慧有四種禪(至)攀緣真如禪諸如來禪 因上二障能障聖道。不證如來菩提涅槃二轉依果。凡學道者應修禪定。發生無漏妙慧。方能凈彼二障。故次說四種禪也亦云六波羅蜜中。禪定一行最為神妙。能發起性上無漏智慧。萬行萬德。乃至神通光明。皆從定發。故三乘學人慾。求聖道。必須修禪。故通明四種禪也。
大慧云何愚夫所行禪(至)是名愚夫所行禪 言修二乘觀行者。達人無我。見自他蘊界處皆是無常苦空不凈之相。觀察不捨得初靜慮。漸次轉勝至無想。受滅盡三昧。然不離相故。名為愚夫所行禪。
云何觀察義禪(至)是名觀察義禪 義者。諸法實相也。從初地至七地菩薩。觀二乘外道等法俱知不實已。於法無我諸地相義。隨順正觀。故名觀察義禪也。
云何緣真如禪(至)是名緣真如禪 何者是妄念。謂此二無我是妄念。何以故為對治二種我見故。說二種無我。以所治既不實。能治亦是妄。故言二無我虛妄念。若如實知如理平等。不起二無我妄念
【現代漢語翻譯】 現代漢語譯本：這是什麼意思呢？因為依靠染污的心才能看見和顯現（境界），錯誤地執取境界，違背了平等之性。因為一切法恒常寂靜，沒有生起的現象。無明不覺悟，錯誤地與法相違背，所以不能證得（真如）。隨順世間，對一切境界有種種的認識。這是從本和末相互依存的角度來說明二障的含義。如果從二執的角度來說明二障，就像後面將要引用的《成唯識論》來解釋它的含義。
其次，大慧，有四種禪（直到）攀緣真如禪、諸如來禪。因為前面的二障能夠障礙聖道，不能證得如來菩提涅槃二轉依果。凡是學道的人都應該修習禪定，生髮無漏的妙慧，才能清凈那二障。所以接著說四種禪。也可以說在六波羅蜜中，禪定這一行最為神奇微妙，能夠發起自性上的無漏智慧。萬行萬德，乃至神通光明，都從禪定生髮。所以三乘的學人想要尋求聖道，必須修習禪定，所以通明四種禪。
大慧，什麼是愚夫所行的禪（直到）這叫做愚夫所行的禪？說修習二乘觀行的人，通達人無我（pudgala-nairātmya，人無我的意思），見到自己和他人五蘊、十二處、十八界都是無常、苦、空、不凈的現象，觀察不捨，得到初禪，逐漸轉為殊勝，乃至達到無想定、受滅盡三昧（saṃjñā-vedayitanirodha，滅盡定）。然而不離於相，所以叫做愚夫所行的禪。
什麼是觀察義禪（直到）這叫做觀察義禪？義，指的是諸法的實相。從初地到七地的菩薩，觀察二乘、外道等法，都知道是不真實的，對於法無我（dharma-nairātmya，法無我的意思）和諸地之相的意義，隨順正觀，所以叫做觀察義禪。
什麼是緣真如禪（直到）這叫做緣真如禪？什麼是妄念？就是這二無我是妄念。為什麼呢？爲了對治兩種我見的緣故，所以說兩種無我。因為所要對治的既然不真實，能對治的也是虛妄的，所以說二無我是虛妄的念頭。如果如實地知道，如理地平等，不起二無我的妄念。
【English Translation】 English version: What does this meaning refer to? It is because, relying on a defiled mind, one can see and manifest (realms), mistakenly grasping at realms, and violating the nature of equality. Because all dharmas are constantly tranquil, without any arising phenomena. Ignorance and unawareness mistakenly contradict the dharmas, therefore one cannot attain (true suchness). One follows the world, having various kinds of knowledge about all realms. This is explaining the meaning of the two obscurations from the perspective of the interdependence of root and branch. If explaining the two obscurations from the perspective of the two attachments, it will be as quoted later from the Vijñaptimātratāsiddhi to explain its meaning.
Furthermore, Mahamati, there are four kinds of dhyana (meditation) (up to) dhyana that clings to Suchness, and the dhyana of all Tathagatas. Because the preceding two obscurations can obstruct the holy path, one cannot attain the two transformed-basis results of the Tathagata's Bodhi and Nirvana. All who study the path should practice dhyana, generating undefiled wondrous wisdom, in order to purify those two obscurations. Therefore, the four kinds of dhyana are discussed next. It can also be said that among the six paramitas, the practice of dhyana is the most miraculous and subtle, capable of arousing undefiled wisdom from one's nature. The myriad practices and virtues, even supernatural powers and light, all arise from dhyana. Therefore, students of the three vehicles who wish to seek the holy path must practice dhyana, hence the general explanation of the four kinds of dhyana.
Mahamati, what is the dhyana practiced by fools (up to) this is called the dhyana practiced by fools? It refers to those who practice the two vehicles' contemplation, understanding the absence of self (pudgala-nairātmya, absence of a personal self), seeing that their own and others' five skandhas, twelve ayatanas, and eighteen dhatus are all impermanent, suffering, empty, and impure phenomena. They observe without abandoning, attaining the first dhyana, gradually becoming more superior, even reaching the state of non-perception and the samadhi of cessation of feeling and perception (saṃjñā-vedayitanirodha, cessation attainment). However, because they do not depart from characteristics, it is called the dhyana practiced by fools.
What is the dhyana of contemplating meaning (up to) this is called the dhyana of contemplating meaning? 'Meaning' refers to the true nature of all dharmas. Bodhisattvas from the first to the seventh bhumis, observing that the dharmas of the two vehicles, non-Buddhists, etc., are all unreal, and regarding the meaning of the absence of dharmas (dharma-nairātmya, absence of inherent existence of phenomena) and the characteristics of the various bhumis, accord with correct contemplation, therefore it is called the dhyana of contemplating meaning.
What is the dhyana that clings to Suchness (up to) this is called the dhyana that clings to Suchness? What are false thoughts? These two absences of self are false thoughts. Why? Because in order to counteract the two kinds of self-view, the two kinds of absence of self are taught. Since what is to be counteracted is unreal, what counteracts it is also false, therefore it is said that the two absences of self are false thoughts. If one truly knows and is equanimous in accordance with reason, one does not give rise to the false thoughts of the two absences of self.
。是名緣真如禪。一作正念真如禪。
云何諸如來禪(至)是名諸如來禪 言得如來地自證聖智真實法身。常住寂滅。令眾生得三種樂。及得如來智慧法身不思議事也。三種樂者。禪定樂。菩提樂。涅槃樂。是名如來禪。又先德約凡夫外道三乘一乘。所依不同。通有五種禪。謂滯異計欣上。厭下而修者是外道禪。正信因果亦以欣。厭而修者。是凡夫禪。悟我空偏真之理而修者。是小乘禪。悟我法二空所顯真理而修者。是大乘禪。若頓悟自心。本來清凈。元無煩惱。無漏智性本自具足。此心即佛畢竟無異。依此而修者是最上乘禪。亦名如來清凈禪。亦名一行三昧。亦名真如三昧。此是一切三昧根本。若能唸唸修習。自然漸得無量百千諸三昧也。
爾時世尊重說頌言愚夫所行禪觀察義相禪攀緣真如禪如來清凈禪 頌上四禪名也。
修行者在定觀見日月形波頭摩深險虛空火及畫 此明外道二乘修禪之相也。言外道計著神我。于禪觀時見如日月形狀明凈朗曜。或見紅蓮在深險之下。二乘以自共相為實有。灰身滅智同於虛空。如薪盡火滅以為究竟涅槃。畫字恐誤。餘二本皆作盡字。
如是種種相墮于外道法亦墮于聲聞辟支佛境界 如上諸相。是外道及聲聞辟支佛禪境界也。
舍離此一切住于無所
【現代漢語翻譯】 現代漢語譯本： 這被稱為緣真如禪，也稱為正念真如禪。
什麼是諸如來禪？（達到）這被稱為諸如來禪。意思是獲得如來地，自身證悟聖智真實法身，常住寂滅，令眾生獲得三種樂，以及獲得如來智慧法身不可思議之事。三種樂是：禪定樂、菩提樂、涅槃樂。這被稱為如來禪。另外，先德根據凡夫、外道、三乘、一乘所依不同，總共有五種禪。執著于其他宗派的見解，欣慕上方，厭惡下方而修習的是外道禪。正確相信因果，也以欣慕和厭惡而修習的是凡夫禪。領悟我空偏真之理而修習的是小乘禪。領悟我法二空所顯現的真理而修習的是大乘禪。如果頓悟自心，本來清凈，原本沒有煩惱，無漏智性本來就具足，此心即是佛，畢竟沒有差異，依此而修習的是最上乘禪，也稱為如來清凈禪，也稱為一行三昧，也稱為真如三昧。這是所有三昧的根本。如果能夠唸唸修習，自然逐漸獲得無量百千種三昧。
當時，世尊重說偈頌：愚夫所行禪，觀察義相禪，攀緣真如禪，如來清凈禪。這是讚頌以上四種禪的名稱。
修行者在禪定中觀見日月形狀、波頭摩（Padma，紅蓮花）在深險之處、虛空、火焰以及圖畫。這說明外道和二乘修禪的景象。意思是外道計較執著于神我，在禪觀時見到如日月形狀般明凈朗曜。或者見到紅蓮在深險之下。二乘以自共相為真實存在，灰身滅智如同虛空，如柴薪燒盡火焰熄滅一樣，以此為究竟涅槃。『畫』字恐怕是錯誤，其餘兩個版本都作『盡』字。
像這樣種種景象，墮入外道法，也墮入聲聞、辟支佛（Pratyekabuddha，緣覺）的境界。像以上這些景象，是外道以及聲聞、辟支佛的禪定境界。
捨棄這一切，安住于無所...
【English Translation】 English version: This is called Dependent-on-Tathata-Samadhi, also known as Right-Mindfulness-Tathata-Samadhi.
What is the Tathagata-Samadhi? (Reaching) This is called the Tathagata-Samadhi. It means attaining the Tathagata-ground, self-realizing the Holy Wisdom True Dharmakaya (Dharmakaya, the body of the Dharma), which is eternally abiding in stillness and extinction, enabling sentient beings to obtain the three kinds of bliss, and to obtain the inconceivable matters of the Tathagata's wisdom Dharmakaya. The three kinds of bliss are: the bliss of Dhyana (Dhyana, meditation), the bliss of Bodhi (Bodhi, enlightenment), and the bliss of Nirvana (Nirvana, liberation). This is called the Tathagata-Samadhi. Furthermore, the former sages, based on the differences in what ordinary people, non-Buddhists, the Three Vehicles, and the One Vehicle rely on, generally have five kinds of Dhyana. Those who cling to the views of other schools, admiring the higher and disliking the lower, and cultivate are practicing non-Buddhist Dhyana. Those who correctly believe in cause and effect, and also cultivate with admiration and dislike, are practicing the Dhyana of ordinary people. Those who realize the principle of the emptiness of self and partial truth and cultivate are practicing the Dhyana of the Small Vehicle. Those who realize the truth revealed by the emptiness of both self and Dharma and cultivate are practicing the Dhyana of the Great Vehicle. If one suddenly realizes that one's own mind is originally pure, originally without afflictions, and that the uncontaminated wisdom nature is originally complete, this mind is the Buddha, ultimately without difference, and cultivating based on this is the Supreme Vehicle Dhyana, also called the Tathagata Pure Dhyana, also called the One-Practice Samadhi, also called the True Thusness Samadhi. This is the root of all Samadhis. If one can cultivate and practice it moment by moment, one will naturally gradually obtain countless hundreds of thousands of Samadhis.
At that time, the World Honored One spoke again in verse: 'The Dhyana practiced by fools, the Dhyana of observing the meaning of characteristics, the Dhyana of clinging to True Thusness, the Tathagata Pure Dhyana.' This is praising the names of the above four Dhyanas.
A practitioner in Samadhi sees the shapes of the sun and moon, a Padma (Padma, lotus) in a deep and dangerous place, emptiness, fire, and paintings. This explains the appearances of non-Buddhists and the Two Vehicles cultivating Dhyana. It means that non-Buddhists calculate and cling to the divine self, and in Dhyana see something as bright and clear as the shapes of the sun and moon. Or they see a red lotus in a deep and dangerous place. The Two Vehicles take the self-characteristics and common characteristics as real, extinguishing the body and annihilating wisdom like emptiness, like firewood burning out and the flame extinguishing, taking this as ultimate Nirvana. The word 'paintings' is probably a mistake; the other two versions both use the word 'exhausted'.
Such various appearances fall into non-Buddhist Dharma, and also fall into the realm of Sravakas (Sravakas, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas). Like the above appearances, these are the Dhyana realms of non-Buddhists and Sravakas and Pratyekabuddhas.
Abandoning all of this, abiding in nothing...
緣 上句觀察義禪。下自是攀緣真如禪。
是則能隨入如如真實相(至)而摩是人頂 言入如來清凈禪也。
爾時大慧菩薩摩訶薩(至)說何等法名為涅槃 因上外道以見神我為涅槃。二乘以身智滅如薪盡火滅為涅槃故問如來說何等法為涅槃。
佛告大慧一切識自性習氣(至)即是諸法性空境界 言諸識等見習轉已名涅槃者。謂無明轉即變為明。如融冰成水更非他物不餘處來。故云即是諸法性空所顯真實境界。
複次大慧涅槃者(至)一切聖者自證智所行故 明如來所證涅槃境界。離斷常有無性故。云何非常。謂除自共相妄想故非常。云何非斷。謂三世如來所證得故非斷。
複次大慧大般涅槃(至)諸修行者之所歸趣 以更不受生相續故涅槃不死。以非有為生住滅法故涅槃不壞。以無壞無死故。為修行者之所歸趣。
複次大慧無舍無得故(至)不一不異故說名涅槃 涅槃無煩惱可舍。無菩提可得。故非斷常一異。唯證相應。是名如來涅槃。
複次大慧聲聞緣覺(至)彼于其中生涅槃想 二乘覺知陰界入中無冥諦神我。舍離憒鬧。煩惱障滅不生顛倒。不起未來生死分別。彼于其中生涅槃想。故法華經云。但盡生死名為解脫。其實未得一切解脫。
複次大慧有二種自性
【現代漢語翻譯】 現代漢語譯本 緣：上一句是觀察義禪，下面開始是攀緣真如禪。
是則能隨入如如真實相（直至）而摩是人頂：這是說進入如來清凈禪。
爾時大慧菩薩摩訶薩（直至）說何等法名為涅槃：因為之前的外道以見神我為涅槃，二乘以身智滅如薪盡火滅為涅槃，所以大慧菩薩問如來說什麼法名為涅槃。
佛告大慧一切識自性習氣（直至）即是諸法性空境界：說諸識等見習轉變后名為涅槃，是指無明轉變就變為明，如同融冰成水，並非其他事物，也不是從其他地方而來。所以說就是諸法性空所顯現的真實境界。
複次大慧涅槃者（直至）一切聖者自證智所行故：說明如來所證的涅槃境界，遠離斷、常、有、無等性質。為什麼不是常？因為去除自相和共相的妄想，所以不是常。為什麼不是斷？因為三世如來所證得，所以不是斷。
複次大慧大般涅槃（直至）諸修行者之所歸趣：因為不再承受生相續，所以涅槃不死。因為不是有為的生、住、滅法，所以涅槃不壞。因為沒有壞滅和死亡，所以是修行者所歸向的目標。
複次大慧無舍無得故（直至）不一不異故說名涅槃：涅槃沒有煩惱可以捨棄，沒有菩提可以獲得，所以不是斷、常、一、異。只有證悟相應，這叫做如來涅槃。
複次大慧聲聞緣覺（直至）彼于其中生涅槃想：二乘覺知陰、界、入中沒有冥諦神我，舍離憒鬧，煩惱障滅，不生顛倒，不起未來生死分別，他們于其中產生涅槃的想法。所以《法華經》說：『但盡生死名為解脫，其實未得一切解脫。』
複次大慧有二種自性
【English Translation】 English version The previous verse observes the Dhyana (禪) of meaning. The following begins with clinging to the True Thusness Dhyana (真如禪).
『Is then able to enter the Suchness of True Reality (如如真實相) (until) and stroke this person's head』: This speaks of entering the Tathagata's (如來) pure Dhyana (禪).
『At that time, Mahamati Bodhisattva-Mahasattva (大慧菩薩摩訶薩) (until) what Dharma (法) is called Nirvana (涅槃)?』: Because the previous heretics considered seeing the Self of God as Nirvana (涅槃), and the Two Vehicles (二乘) considered the extinction of body and wisdom like the extinguishing of fire when the firewood is exhausted as Nirvana (涅槃), therefore Mahamati Bodhisattva (大慧菩薩) asked the Tathagata (如來) what Dharma (法) is called Nirvana (涅槃).
The Buddha (佛) told Mahamati (大慧), 『All consciousnesses, self-nature, habitual tendencies (一切識自性習氣) (until) are the realm of the emptiness of the nature of all Dharmas (諸法性空境界)』: Saying that the transformation of the views and habits of all consciousnesses, etc., is called Nirvana (涅槃), means that the transformation of ignorance becomes clarity, just like melting ice into water, which is not something else, nor does it come from elsewhere. Therefore, it is said that it is the true realm manifested by the emptiness of the nature of all Dharmas (諸法性空).
Furthermore, Mahamati (大慧), Nirvana (涅槃) (until) is the realm of the self-realized wisdom of all sages (一切聖者自證智所行故)』: Explaining the realm of Nirvana (涅槃) realized by the Tathagata (如來), which is far from the nature of cessation, permanence, existence, and non-existence. Why is it not permanent? Because it removes the delusions of self-characteristics and common characteristics, it is not permanent. Why is it not cessation? Because it is realized by the Tathagatas (如來) of the three times, it is not cessation.
Furthermore, Mahamati (大慧), Great Parinirvana (大般涅槃) (until) is the refuge of all practitioners (諸修行者之所歸趣)』: Because it no longer endures the continuation of birth, Nirvana (涅槃) is immortal. Because it is not the Dharma (法) of conditioned arising, abiding, and ceasing, Nirvana (涅槃) is indestructible. Because there is no destruction and no death, it is the goal to which practitioners turn.
Furthermore, Mahamati (大慧), because there is no abandonment and no attainment (無舍無得故) (until) it is called Nirvana (涅槃) because it is neither one nor different (不一不異故說名涅槃)』: Nirvana (涅槃) has no afflictions to abandon and no Bodhi (菩提) to attain, so it is neither cessation, permanence, oneness, nor difference. Only realization is in accordance, this is called the Tathagata's (如來) Nirvana (涅槃).
Furthermore, Mahamati (大慧), Sravakas (聲聞) and Pratyekabuddhas (緣覺) (until) they generate the thought of Nirvana (涅槃) within it (彼于其中生涅槃想)』: The Two Vehicles (二乘) realize that there is no hidden Self of God in the aggregates, realms, and entrances, abandon noise, the afflictive obstructions are extinguished, no perversion arises, and no discrimination of future birth and death arises. They generate the thought of Nirvana (涅槃) within it. Therefore, the Lotus Sutra (法華經) says: 『Only the exhaustion of birth and death is called liberation, but in reality, complete liberation has not been attained.』
Furthermore, Mahamati (大慧), there are two kinds of self-nature
相(至)以不覺自心所現故起 因上一切識自性習氣等轉。說名涅槃。然一切識自性是凡夫法。故明凡夫計著一切識自性起二種自性相也。謂無始以來。妄想言說習氣不斷故。計著有言說自性相。不知自心所起諸法故。見有自共相陰界入一切法。故執著著法自性相。
複次大慧諸佛有二種加持(至)手灌其頂 因上凡夫計著起二種自性相故。如來對上二種自性相。故以二種加持加諸菩薩。
大慧初地菩薩摩訶薩(至)菩薩摩訶薩者是 言初地菩薩蒙如來神力加持故。入菩薩大乘照明三昧。入已。一切諸佛皆現其前。三業加持。如金剛藏。華嚴會中住初地時。及余成就初地功德相菩薩亦如是加。
大慧此菩薩摩訶薩(至)受灌頂已而得自在 菩薩蒙加入定已。于百千劫。積集一切諸善根故。漸入諸地。能達治所治相。至法雲地者。總收地義略有二種。一者果分。此不可說。唯證相應。二者因分。可以寄言辯於行解斷證等故。故此十地。修十勝行。斷十種障。證十真如。建立十地。行有二種。一者通相。于地地中。具修一切諸善行故。二者別相。此復有二。一者十度。雖諸地中皆具修習。然別地相各說一增。初地檀增。二地戒增。乃至十地智度增。復修十行。今略對明。謂初歡喜地修愿樂行。說十大愿
【現代漢語翻譯】 現代漢語譯本： 因為不能覺察到是自己內心所顯現的緣故而生起（執著），由於一切識的自性習氣等而轉變，這被稱為涅槃（Nirvana）。然而，一切識的自性是凡夫的法，所以說明凡夫執著於一切識的自性而生起兩種自性相。這兩種自性相是：從無始以來，虛妄的想像言說習氣不斷，因此執著于有言說的自性相；因為不知道是自己內心所生起的諸法，所以見到有自相、共相、陰（Skandha，蘊）、界（Dhatu，界）、入（Ayatana，處）等一切法，因此執著於法自性相。
其次，大慧（Mahamati），諸佛有兩種加持：……用手灌頂。因為凡夫執著而生起兩種自性相的緣故，如來（Tathagata）針對以上兩種自性相，用兩種加持加持各位菩薩（Bodhisattva）。
大慧，初地菩薩摩訶薩（Bodhisattva-Mahasattva）……菩薩摩訶薩就是這樣。意思是說，初地菩薩蒙受如來的神力加持，進入菩薩大乘照明三昧（Samadhi，禪定）。進入之後，一切諸佛都顯現在他面前，用身、口、意三業加持他，如同金剛藏（Vajragarbha）在華嚴會中住在初地時一樣，以及其他成就初地功德相的菩薩也同樣受到加持。
大慧，這位菩薩摩訶薩……接受灌頂后而得自在。菩薩蒙受加持進入禪定后，由於在百千劫中積累了一切諸善根，逐漸進入各個地。能夠通達能治理的相和所治理的相，到達法雲地（Dharmamegha）時，總括各地的意義，大致有兩種：一是果分，這不可說，唯有證悟相應才能體會；二是因分，可以借用言語來辨析修行、理解、斷除、證悟等。所以這十地，修習十種殊勝的行，斷除十種障礙，證得十種真如（Tathata，如如），建立十地。行有兩種：一是通相，在每一地中，都具足修習一切諸善行；二是別相，這又分為兩種：一是十度（Paramita，波羅蜜），雖然在各地中都具足修習，但特別在每一地中各說一種增勝。初地檀（Dana，佈施）增勝，二地戒（Sila，持戒）增勝，乃至十地智度（Jnana-paramita，般若）增勝。又修習十行，現在簡略地對應說明，即初歡喜地修習愿樂行，宣說十大愿。
【English Translation】 English version: Because of not realizing that it is the manifestation of one's own mind, (attachment) arises. Due to the transformation of the inherent nature and habitual tendencies of all consciousnesses, it is called Nirvana. However, the inherent nature of all consciousnesses is the dharma of ordinary beings. Therefore, it explains that ordinary beings, being attached to the inherent nature of all consciousnesses, give rise to two kinds of self-nature appearances. These two kinds of self-nature appearances are: from beginningless time, the habitual tendencies of deluded thoughts and speech are continuous, therefore, there is attachment to the self-nature appearance of speech; because of not knowing that all dharmas are arising from one's own mind, one sees all dharmas such as self-characteristics, common characteristics, Skandhas (aggregates), Dhatus (elements), and Ayatanas (sense bases), therefore, there is attachment to the self-nature appearance of dharmas.
Furthermore, Mahamati, the Buddhas have two kinds of blessings: ...anointing their heads with their hands. Because ordinary beings, due to their attachments, give rise to two kinds of self-nature appearances, the Tathagata, in response to the above two kinds of self-nature appearances, blesses all Bodhisattvas with two kinds of blessings.
Mahamati, the Bodhisattva-Mahasattva of the first ground...that is what a Bodhisattva-Mahasattva is. It means that the Bodhisattva of the first ground, receiving the divine power blessing of the Tathagata, enters the Bodhisattva Great Vehicle Illumination Samadhi. After entering, all the Buddhas appear before him, blessing him with the three karmas of body, speech, and mind, just like Vajragarbha when residing in the first ground in the Avatamsaka assembly, and other Bodhisattvas who have accomplished the characteristics of the first ground are also blessed in the same way.
Mahamati, this Bodhisattva-Mahasattva...having received the anointment, attains freedom. The Bodhisattva, having received the blessing and entered samadhi, gradually enters the various grounds because of accumulating all kinds of good roots in hundreds of thousands of kalpas. Being able to understand the characteristics of what can be governed and what is governed, when reaching the Dharmamegha ground, the meaning of all the grounds is summarized, roughly having two kinds: one is the fruit division, which cannot be spoken of, only corresponding to realization can it be experienced; the other is the cause division, which can be used with words to distinguish practice, understanding, cutting off, and realization. Therefore, these ten grounds cultivate ten kinds of supreme practices, cut off ten kinds of obstacles, realize ten kinds of Suchness (Tathata), and establish the ten grounds. Practices have two kinds: one is the common characteristic, in each ground, all kinds of good practices are fully cultivated; the other is the distinct characteristic, which is further divided into two kinds: one is the ten Paramitas, although they are fully cultivated in all grounds, each ground is particularly said to have one that is increasing. The first ground has Dana (giving) increasing, the second ground has Sila (morality) increasing, and so on until the tenth ground has Jnana-paramita (wisdom) increasing. Also, the ten practices are cultivated, now briefly corresponding to explain, that is, the first Joyful Ground cultivates the practice of aspiration and joy, proclaiming the ten great vows.
。樂利樂故。便能斷異生性障。證遍滿真如。而此真如二空所顯。無有一法而不在故。證此便得名歡喜地。謂初獲聖性。具證二空。能益自他。生大歡喜。乃至第十地修受位行。斷于諸法中未自在障。便證業自在等所依真如。而此真如普於一切神通作業總持定門皆自在故。證此便得名法雲地。謂大智云含眾德水。蔽如空粗重。充所依法身故 然此十地通於三乘。一乘雖同意明寄位。若約三學。初地愿。二地戒。三地定。四地已上皆慧攝。若約圓修行行齊修通有三德。一證道德。證智契如故。二教道德。隨德差別故。三不住道德。不住生死及涅槃故。一地之中具足一切諸地功德。初后圓融故。若一向別逐行位而階差。若一向同失進修而墮寂。所以位位具德。陛降宛然。重重練磨。本位不動。將受佛職。坐蓮華王座。眷屬圍繞。眾寶瓔珞莊嚴其身。十方諸佛皆舒右手摩菩薩頂。譬如自在轉輪聖王及天帝釋。太子灌頂以授職位。而得自在故。
此諸菩薩亦復如是(至)異則不能 法合結示。如文可知。若不如是則不能見。
複次大慧諸菩薩摩訶薩(至)皆由諸佛二種持力 凡住獲通善說法要。皆由二種神力加持所致故。
大慧若諸菩薩(至)有如是等廣大作用 言離加持神力能說法者。諸凡夫應能說。言
【現代漢語翻譯】 現代漢語譯本：因為樂於利益眾生，所以能夠斷除異生性障（與凡夫相應的障礙），證得遍滿真如（普遍存在的真如實性）。而此真如是由二空（人空和法空）所顯現的，沒有一法不在其中。證得此真如便得名歡喜地（菩薩修行第一階段），意為初次獲得聖性，完全證悟二空，能夠利益自己和他人，生起大歡喜。乃至第十地（菩薩修行的最高階段）修受位行，斷除對於諸法中未得自在的障礙，便證得業自在等所依的真如。而此真如對於一切神通作業、總持定門都自在無礙。證得此真如便得名法雲地（菩薩修行的最高階段），意為大智之云包含眾多功德之水，遮蔽如虛空般的粗重煩惱，充滿所依的法身。然而這十地通於三乘（聲聞乘、緣覺乘、菩薩乘）。一乘（佛乘）雖然同意明寄位，但如果按照三學（戒、定、慧），初地屬於愿，二地屬於戒，三地屬於定，四地以上都屬於慧。如果按照圓修行，行行齊修，則通有三德：一、證道德，證智與真如契合；二、教道德，隨功德差別而施教；三、不住道德，不住生死和涅槃。在一地之中具足一切諸地功德，因為初地和后地圓融無礙。如果一味分別，逐行位而階梯式上升，如果一味相同，則會失去進修而墮入寂滅。所以每一地都具足功德，階梯升降宛然有序，重重磨練，本位不動。將要接受佛職時，坐在蓮華王座上，眷屬圍繞，用各種珍寶瓔珞莊嚴自身，十方諸佛都伸出右手摩菩薩頂，譬如自在的轉輪聖王以及天帝釋，太子灌頂以授予職位，從而獲得自在。 這些菩薩也是如此（到）否則就不能。法合結示，如文可知。如果不是這樣，就不能見到。 複次，大慧，諸菩薩摩訶薩（到）都由諸佛的兩種持力。凡是安住、獲得神通、善於說法要，都是由於兩種神力加持所致。 大慧，如果諸菩薩（到）有如此等等廣大作用。說離開加持神力就能說法，那麼凡夫應該也能說。
【English Translation】 English version: Because of the joy of benefiting sentient beings, one is able to sever the obstructions of the 'other-being nature' (異生性障, obstacles corresponding to ordinary beings), and realize the 'all-pervading Suchness' (遍滿真如, the universally existing true reality). This Suchness is revealed by the 'two emptinesses' (二空, emptiness of self and emptiness of phenomena), and there is no dharma that is not within it. Realizing this, one attains the name 'Land of Joy' (歡喜地, the first stage of Bodhisattva practice), meaning the initial attainment of the holy nature, complete realization of the two emptinesses, being able to benefit oneself and others, and generating great joy. Even up to the tenth stage (第十地, the highest stage of Bodhisattva practice), practicing the 'receptive position' (修受位行), severing the obstructions of not being free in all dharmas, one then realizes the Suchness upon which 'karmic freedom' (業自在) and others depend. This Suchness is free and unobstructed in all supernatural powers, activities, 'dharani gates of samadhi' (總持定門). Realizing this, one attains the name 'Land of Dharma Cloud' (法雲地, the highest stage of Bodhisattva practice), meaning the cloud of great wisdom contains the water of numerous virtues, obscuring the coarse and heavy afflictions like space, and filling the 'Dharma body' (法身) upon which it depends. However, these ten stages are common to the 'three vehicles' (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Although the 'One Vehicle' (一乘, Buddhayāna) agrees with clarifying the position, if based on the 'three learnings' (三學, morality, concentration, and wisdom), the first stage belongs to aspiration, the second stage belongs to morality, the third stage belongs to concentration, and the fourth stage and above all belong to wisdom. If based on 'perfect practice' (圓修行), practicing all practices equally, then there are generally three virtues: first, the virtue of realization, because realized wisdom accords with Suchness; second, the virtue of teaching, teaching according to the differences in virtue; third, the virtue of non-abiding, not abiding in samsara or nirvana. Within one stage, all the virtues of all stages are complete, because the first and last stages are perfectly integrated. If one only distinguishes and ascends step by step according to the practice position, if one is only the same, one will lose progress and fall into stillness. Therefore, each stage is complete with virtues, and the steps are clearly ordered, repeatedly refined, and the original position does not move. When about to receive the Buddha's office, sitting on the lotus king's throne, surrounded by family members, adorning oneself with various precious jewels, all the Buddhas of the ten directions extend their right hands and rub the Bodhisattva's head, just like the free 'cakravartin king' (轉輪聖王) and 'Śakra, Lord of the Devas' (天帝釋), the prince is crowned to bestow the position, thereby obtaining freedom. These Bodhisattvas are also like this (to) otherwise they cannot. The Dharma combines to show, as the text can be known. If it is not like this, then it cannot be seen. Furthermore, Mahamati, the Bodhisattva-Mahasattvas (to) are all due to the two sustaining powers of the Buddhas. All those who abide, obtain supernatural powers, and are good at speaking the essentials of the Dharma are all due to the blessings of the two kinds of divine power. Mahamati, if the Bodhisattvas (to) have such great functions, saying that one can speak the Dharma without the blessing of divine power, then ordinary people should also be able to speak.
凡夫不能也。況佛以大悲加持一切無情之物。尚演法音。矧有心者乎。事見月光童經所明。但有見聞無非獲益故。
大慧菩薩復白佛言(至)及殊勝地中手灌其頂 佛上說如初十二地。未明加之所以。故大慧請問何緣神力偏加二地。
佛言大慧為欲令其遠離(至)以加持力持諸菩薩 為離二種過故初地須加。為得二種利故十地須加。忘失菩提心修諸善根。是為魔業。等如華嚴大集中所明。
大慧若不如是(至)以加持力攝諸菩薩 言初地不加。必墮外道惡見。及聲聞境十界。地不加。不能速得菩提。
爾時世尊重說頌言世尊清凈愿有大加持力初地十地中三昧及灌頂 菩薩積集善根。如來本願故加。猶如摩尼無思而應。故云清凈。
爾時大慧菩薩摩訶薩(至)說作緣起非義有別 因上言諸佛說法。以諦緣起滅道解脫而為其首。非與外道性勝自在宿作自然時微塵等而共相。故大慧舉上佛自說緣起請問世尊。如佛說緣起是由作起。非心自體起。外道亦說勝自在天等而生諸法。今佛但以異名說作緣起。非別有義耳。
世尊外道亦說以作者故(至)本無而生生已歸滅 此難如來所說正類外道也。
如佛所說無明緣行(至)是故外道說勝非如來也 言如來說十二緣中無明無因。非是有
【現代漢語翻譯】 現代漢語譯本 凡夫做不到。更何況佛以大慈悲加持一切無情之物，尚且能演說佛法之音，何況有情眾生呢？此事見於《月光童子經》所闡明。只要能見到或聽到，沒有不得益處的。
大慧菩薩再次對佛說（至）以及在殊勝的地位中用手灌頂。佛之前說了最初的十二地，沒有說明加持的原因。所以大慧請問，為何神力特別加持這兩個地。
佛說：大慧，爲了讓他們遠離（至）用加持力護持各位菩薩。爲了遠離兩種過失，所以初地需要加持。爲了獲得兩種利益，所以十地需要加持。忘失菩提心而修各種善根，這是魔業。如同《華嚴大集經》中所闡明的那樣。
大慧，如果不是這樣（至）用加持力攝受各位菩薩。意思是初地不加持，必定墮入外道惡見以及聲聞境界。十地不加持，不能快速獲得菩提。
這時，世尊再次說了偈頌：世尊清凈的願力有強大的加持力，在初地和十地中進行三昧和灌頂。菩薩積累善根，如來本來的願力因此而加持。猶如摩尼寶珠，無需思慮就能應驗。所以說是清凈。
這時，大慧菩薩摩訶薩（至）說是因緣生起，意義上沒有區別。因為上面說諸佛說法，以諦、緣起、滅、道、解脫作為開端。不是與外道的自性、勝自在、宿作、自然、時間、微塵等相同。所以大慧舉出上面佛自己說的緣起，請問世尊。如果佛說緣起是由造作而生起，不是心自體生起，外道也說勝自在天等產生諸法。現在佛只是用不同的名稱說造作緣起，並沒有別的意義罷了。
世尊，外道也說因為有作者的緣故（至）本來沒有而生，生了之後歸於滅亡。這種詰難如同如來說法，正類似於外道。
如佛所說，無明緣行（至）所以外道所說的勝義與如來不同。意思是如來說十二緣起中無明沒有原因，不是有。
【English Translation】 English version Ordinary people cannot do it. Moreover, the Buddha, with great compassion, blesses all inanimate objects, and even they can proclaim the Dharma. How much more so sentient beings? This matter is explained in the 'Moonlight Boy Sutra'. As long as one can see or hear, there is no one who does not benefit.
Mahamati Bodhisattva again said to the Buddha (to) and with their hands anoint their heads in the supreme stages. The Buddha previously spoke of the initial twelve stages, without explaining the reason for the blessing. Therefore, Mahamati asked why divine power is especially bestowed upon these two stages.
The Buddha said: Mahamati, in order to enable them to be far from (to) with the power of blessing, support all Bodhisattvas. In order to be far from two kinds of faults, the first stage needs blessing. In order to obtain two kinds of benefits, the tenth stage needs blessing. Forgetting the Bodhi-mind and cultivating various roots of goodness is the work of demons, as explained in the 'Great Collection of the Avatamsaka Sutra'.
Mahamati, if it is not like this (to) with the power of blessing, gather all Bodhisattvas. It means that if the first stage is not blessed, one will surely fall into heretical views and the realm of Sravakas (hearers). If the tenth stage is not blessed, one cannot quickly attain Bodhi (enlightenment).
At that time, the World Honored One again spoke in verse: The World Honored One's pure vow has great power of blessing, in the first and tenth stages, there is Samadhi (concentration) and Abhisheka (initiation). Bodhisattvas accumulate roots of goodness, and the Tathagata's (Buddha's) original vow therefore blesses them, like a Mani jewel, responding without thought. Therefore, it is said to be pure.
At that time, Mahamati Bodhisattva-Mahasattva (to) saying that it arises from conditions, there is no difference in meaning. Because above it was said that the Buddhas preach the Dharma, with Truth, Dependent Origination, Cessation, Path, and Liberation as the beginning. It is not the same as the self-nature, supreme sovereign, past actions, nature, time, atoms, etc. of the heretics. Therefore, Mahamati brought up the Dependent Origination that the Buddha himself spoke of above, and asked the World Honored One. If the Buddha says that Dependent Origination arises from creation, not from the self-nature of the mind, the heretics also say that the supreme sovereign heaven, etc., produces all dharmas. Now the Buddha is only using different names to speak of creation-dependent origination, there is no other meaning.
World Honored One, the heretics also say that because there is a creator (to) originally not existing and then arising, and after arising, returning to extinction. This difficulty is like the Tathagata's teaching, which is similar to that of the heretics.
As the Buddha said, ignorance conditions action (to) therefore, the supreme meaning spoken of by the heretics is different from that of the Tathagata. It means that the Buddha says that in the twelve links of Dependent Origination, ignorance has no cause, it is not existent.
因。又說無明有故行有。行有故識有。非漸次相待。其義不成。復難如來說緣起不如外道。故言外道說勝。非同如來。
何以故外道說因(至)又此有故彼有者則無有因 何所以外道勝如來。謂彼說微塵世性等因。不從他緣生。而能生他。因常為因不為果。是故外道說勝也。如佛所說。觀行是無明果。觀識即是因。如是一法。即是因。即是果。因緣雜亂。無明生諸行。諸行生老死。老死生無明如是展轉。成無窮過。又此有故彼有者。則無有定因。以是二義。釋成如來說不如外道。
佛言大慧我了諸法唯心所現(至)非我所說 謂了諸法非有無生。但唯心現。故無說法因緣過失。若不如是了知諸法。心外見境計著有無。有所言說皆成戲論。
大慧菩薩復白佛言世尊(至)若無諸法言依何起 有言說因緣之名。必有所說因緣諸法。若無所說因緣性。言說依何而生。
大慧雖無諸法(至)有諸法者此論則壞 言一切法但有言說。都無實義。故引龜毛兔角喻之。以明縱有言說自性。亦無所說諸法自性。
大慧非一切佛土皆有言說言說者假安立耳 此又明言說性亦無也。故起信云。以一切言說。假名無實但隨妄念不可得故。若言說有性。則一切剎土。皆應有言也。
大慧或有佛土瞪視顯法
【現代漢語翻譯】 現代漢語譯本：因。又說因為有無明，所以有行；因為有行，所以有識。如果不是漸次相待，這個道理就不能成立。又有人詰難如來說的緣起不如外道，所以說外道說的更勝一籌，和如來說的不同。
為什麼呢？因為外道說因（至）又說『因為有這個，所以有那個』，那就沒有因了。為什麼說外道勝過如來呢？因為他們說微塵、世性等是因，不從其他因緣產生，卻能產生其他事物。因永遠是因，不會變成果。所以說外道說的更勝一籌。如果像佛所說，觀行是無明的果，觀識又是因，這樣一來，一個法既是因又是果，因緣就雜亂了。無明生出諸行，諸行生出老死，老死又生出無明，這樣輾轉相生，就成了無窮的過失。又說『因為有這個，所以有那個』，那就沒有一定的因了。因為這兩個原因，解釋成如來說的不如外道。
佛說：大慧（Mahamati），我瞭解一切法都是唯心所現（citta-matra），（至）不是我所說的。意思是說，瞭解一切法並非有或無生，只是心的顯現，所以沒有說法因緣的過失。如果不如是瞭解一切法，在心外見境，執著于有無，有所言說都會變成戲論。
大慧菩薩（Mahamati Bodhisattva）又對佛說：世尊（Bhagavan），（至）如果沒有諸法，言語依靠什麼產生呢？有言說的因緣之名，必定有所說的因緣諸法。如果沒有所說因緣的自性，言語依靠什麼而生起呢？
大慧（Mahamati），雖然沒有諸法，（至）如果說有諸法，這個理論就破滅了。意思是說，一切法都只是言說，沒有實在的意義。所以引用龜毛兔角來比喻，說明縱然有言說的自性，也沒有所說諸法的自性。
大慧（Mahamati），不是一切佛土（Buddha-kshetra）都有言說，言說只是假安立而已。這又是說明言說的自性也是沒有的。所以《起信論》說：『因為一切言說，假名無實，只是隨順妄念，不可得。』如果言說有自性，那麼一切剎土都應該有言說。
大慧（Mahamati），或者有的佛土（Buddha-kshetra）用瞪視來顯示佛法。
【English Translation】 English version: 'Cause.' It is also said that because there is ignorance (avidya), there are volitional actions (samskaras); because there are volitional actions, there is consciousness (vijnana). If it is not a gradual, interdependent relationship, this principle cannot be established. Furthermore, some criticize that the arising of conditions (pratitya-samutpada) as taught by the Tathagata (如來) is inferior to that of the non-Buddhists, so it is said that the non-Buddhists' teachings are superior and different from those of the Tathagata.
Why is this? Because the non-Buddhists say that cause (to)... and 'because this exists, that exists,' then there is no cause. Why are the non-Buddhists superior to the Tathagata? Because they say that atoms (paramanu), primordial nature (prakriti), etc., are causes that do not arise from other conditions but can produce other things. The cause is always a cause and does not become an effect. Therefore, it is said that the non-Buddhists' teachings are superior. If, as the Buddha says, observation of actions is the result of ignorance, and observation of consciousness is the cause, then one dharma (法) is both cause and effect, and the causes and conditions are confused. Ignorance gives rise to volitional actions, volitional actions give rise to old age and death, and old age and death give rise to ignorance. This cycle continues endlessly, resulting in infinite faults. Furthermore, if 'because this exists, that exists,' then there is no fixed cause. Because of these two reasons, it is explained that the Tathagata's teachings are inferior to those of the non-Buddhists.
The Buddha said: 'Mahamati (大慧), I understand that all dharmas (法) are merely manifestations of the mind (citta-matra), (to)... not what I have spoken.' This means that understanding all dharmas as neither existent nor nonexistent, but merely as manifestations of the mind, there is no fault in the causes and conditions of the teachings. If one does not understand all dharmas in this way, seeing objects outside the mind and clinging to existence or nonexistence, any speech will become mere play.
Mahamati Bodhisattva (大慧菩薩) then said to the Buddha: 'Bhagavan (世尊), (to)... if there are no dharmas, upon what does speech rely to arise?' The name of the causes and conditions of speech necessarily implies the dharmas of the causes and conditions that are spoken of. If there is no self-nature of the causes and conditions that are spoken of, upon what does speech rely to arise?
Mahamati (大慧), although there are no dharmas, (to)... if it is said that there are dharmas, this theory is destroyed.' This means that all dharmas are merely speech, without any real meaning. Therefore, the analogy of turtle hair and rabbit horns is used to illustrate that even if there is a self-nature of speech, there is no self-nature of the dharmas that are spoken of.
Mahamati (大慧), not all Buddha-lands (Buddha-kshetra) have speech; speech is merely a provisional establishment.' This further clarifies that the self-nature of speech is also nonexistent. Therefore, the Awakening of Faith says: 'Because all speech is a false name without reality, merely following deluded thoughts, it is unattainable.' If speech had self-nature, then all lands should have speech.
Mahamati (大慧), in some Buddha-lands (Buddha-kshetra), the Dharma (法) is revealed through staring.
(至)非由言說而有諸法 釋上非一切剎土皆有言說以顯法。是故無言說自性。
此世界蠅蟻等蟲雖無言說成自事故 釋上言說是假安立耳。言見此愚夫無知如蟲蟻等。故作言說以辨法相。故上經云。有諸言說。悉由愚夫希望見生。亦云微細諸蟲。尚無有言說。而各辦其事。
爾時世尊重說頌言始虛空兔角及與石女兒無而有言說妄計法如是 言上三物並無體性。但有言說妄計諸法名實自性亦爾。
因緣和合中愚夫妄謂生不能如實解流轉於三有爾時大慧菩薩摩訶薩(至)所說常聲依何處說 因上佛謂言說所說皆無自性。則無有因緣法。故大慧舉余修多羅佛自說十二因緣。有佛無佛。性相常住。故問所說常聲。依何處說。
佛言大慧依妄法說以諸妄法聖人亦現然不顛倒 言即說虛妄法為常也。為愚夫見因緣妄法。執以為實起生滅見。如來說言此即是常。以彼妄法諸聖亦現。然不起于有無顛倒。
大慧譬如陽焰火輪垂髮(至)有智不然然非不現 此七喻者明境是一。而見有異也。
大慧妄法現時無量差別(至)一切愚夫種種解故 彼虛妄法現時。雖有種種無量差別。如水中月。然非無常。何故不是無常。言虛妄法離有無故。非無常云何離有無處起。虛妄見謂諸愚夫種種境界。是離有無
【現代漢語翻譯】 現代漢語譯本 （至）諸法並非由言說而產生，這是爲了解釋並非所有剎土（buddha-fields）都有言說來顯現佛法。因此，言說本身沒有自性。
這個世界上的蒼蠅、螞蟻等昆蟲，即使沒有言說也能完成自己的事情，這是爲了解釋上面的言說只是假立的。就像看到愚蠢的人沒有智慧，如同昆蟲螞蟻一樣。所以才需要通過言說來辨別法相。因此，上面的經文說，『有各種言說，都是由於愚夫希望看見而產生。』也說，『細小的昆蟲，尚且沒有言說，卻各自辦理自己的事情。』
這時，世尊又說偈語：『就像虛空、兔角以及石女兒，本來沒有卻被說成有，言說妄計諸法也是這樣。』這是說，上面說的三種事物都沒有實體。只有言說妄計諸法的名、實、自性也是如此。
『因緣和合之中，愚夫妄以為有生，不能如實理解，所以在三有（three realms of existence）中流轉。』這時，大慧菩薩摩訶薩（Mahasattva）(至)『所說的常聲，依據什麼而說？』因為上面佛說言說和所說都沒有自性，所以沒有因緣法。因此，大慧菩薩引用其他的修多羅（sutras），佛自己說了十二因緣（twelve links of dependent origination），無論有佛沒佛，其性相都是常住的。所以問所說的常聲，依據什麼而說。
佛說：『大慧，是依據妄法而說。因為各種妄法，聖人也能顯現見到，但不會顛倒。』這是說，就是說虛妄法是常。因為愚夫看見因緣妄法，執以為實，產生生滅的見解。如來說這是常，因為那些妄法，聖人也能顯現見到，但不會產生有無的顛倒。
大慧，譬如陽焰、火輪、垂髮(至)『有智慧的人不會這樣認為，但也不是不顯現。』這七個比喻說明，境是同一個，但見解卻有不同。
大慧，妄法顯現時，有無量的差別(至)『一切愚夫有種種的理解的緣故。』那些虛妄法顯現時，雖然有種種無量的差別，如同水中的月亮。但不是無常。為什麼不是無常？因為虛妄法離開了有和無。那麼，離開有無之處，怎麼會產生虛妄見呢？這是因為各種愚夫的種種境界，是離開了有和無的。
【English Translation】 English version (To) The dharmas are not derived from speech, explaining that not all buddha-fields have speech to reveal the Dharma. Therefore, speech itself has no self-nature.
In this world, insects such as flies and ants accomplish their own affairs even without speech, explaining that the above speech is merely a provisional establishment. It is like seeing foolish people without wisdom, like insects and ants. Therefore, speech is used to distinguish the characteristics of dharmas. Hence, the above sutra says, 'There are various speeches, all arising from the hope of fools to see.' It also says, 'Even tiny insects do not have speech, yet they each manage their own affairs.'
At that time, the World Honored One spoke in verse again: 'Like empty space, rabbit horns, and a barren woman's child, which are non-existent but said to exist, speech falsely conceiving dharmas is also like this.' This means that the three things mentioned above have no substance. Only speech falsely conceiving the names, realities, and self-natures of dharmas is like that.
'In the aggregation of causes and conditions, fools falsely believe in birth, unable to understand the truth, and therefore transmigrate in the three realms of existence.' At this time, Mahasattva (Great Being) Mahamati (to) 'Upon what is the eternal sound spoken?' Because the Buddha said above that speech and what is spoken have no self-nature, therefore there are no conditioned dharmas. Therefore, Mahamati quotes other sutras, where the Buddha himself spoke of the twelve links of dependent origination, whether there is a Buddha or not, its nature and characteristics are constant. Therefore, he asks upon what is the eternal sound spoken.
The Buddha said, 'Mahamati, it is spoken based on false dharmas. Because various false dharmas are also manifested and seen by sages, but they are not inverted.' This means that false dharmas are said to be eternal. Because fools see conditioned false dharmas, cling to them as real, and give rise to views of birth and death. The Tathagata says that this is eternal, because those false dharmas are also manifested and seen by sages, but they do not give rise to the inversion of existence and non-existence.
Mahamati, for example, mirages, fire wheels, falling hairs (to) 'Wise people do not think like this, but it is not that they do not appear.' These seven metaphors illustrate that the object is the same, but the views are different.
Mahamati, when false dharmas appear, there are countless differences (to) 'Because all fools have various understandings.' When those false dharmas appear, although there are various countless differences, like the moon in water. But it is not impermanent. Why is it not impermanent? Because false dharmas are apart from existence and non-existence. Then, how can false views arise from a place apart from existence and non-existence? This is because the various realms of all fools are apart from existence and non-existence.
處。而起種種虛妄見解。
如恒河水有見不見(至)聖于妄法離顛倒見 如恒河水。餓鬼見為火。無火處見火。即是見他好人不見者。以譬愚夫無虛妄處見有虛妄。即是見他聖人不見者。是故。諸聖于虛妄法。悉離顛倒有無見故。
大慧妄法是常(至)是故妄法其體是常 言諸妄法是真常故。無種種相異可得故。以愚夫妄想分別言有異故。
大慧云何而得妄法真實(至)非聖言說 有少分想者。謂生心動念。念即乖法體。失正念故。既失正念。非愚夫戲論乎。
大慧若分別妄法是倒非倒(至)凡夫種性 若愚夫分別緣起妄法為倒非倒。遂有二種種性差別。
大慧聖種性者彼復三種(至)所謂計著自相共相 謂彼愚夫觀察妄法。取自共相。起聲聞乘種性。
大慧何謂復有愚夫(至)離於憒鬧 即彼聲聞所觀虛妄。自共相法。遠離計著起緣覺乘種性。
大慧何謂智人分別妄法(至)無有外法 智者觀此妄法實相。了彼能見所見。從自心起故。無有外法有無妄想。起佛乘種性。
大慧有諸愚夫分別妄法(至)此則成就生死乘性 此釋第二愚夫種性。言諸愚夫。於此妄法取種種事性相。決定執有實我實法。起生死乘種性。
大慧彼妄法中種種事物非即是物亦非非物
【現代漢語翻譯】 現代漢語譯本： 處。從而產生各種虛妄的見解。
如恒河水，有的眾生看見是水，有的眾生看不見水（直到）聖人對於虛妄之法，遠離顛倒之見。如同恒河水，餓鬼看見是火，沒有火的地方看見火，這就是看見他人是好人卻不認可。用以比喻愚夫在沒有虛妄的地方看見虛妄，就是看見他人是聖人卻不認可。因此，諸位聖人對於虛妄之法，完全遠離顛倒的有無之見。
大慧，虛妄之法是常（直到）因此虛妄之法的本體是常。說諸虛妄之法是真常的緣故，沒有種種不同的相可以得到。因為愚夫妄想分別，說有不同。
大慧，如何才能得到虛妄之法的真實（直到）不是聖人所說？有少許分別想的人，就是生起心念。念頭一起就違背了法的本體，失去了正念的緣故。既然失去了正念，難道不是愚夫的戲論嗎？
大慧，如果分別虛妄之法是顛倒或非顛倒（直到）凡夫的種性。如果愚夫分別緣起之虛妄法為顛倒或非顛倒，於是就有兩種種性的差別。
大慧，聖人的種性有三種（直到）所謂計著自相共相。就是說那些愚夫觀察虛妄之法，取自相共相，生起聲聞乘的種性。
大慧，什麼叫做又有愚夫（直到）遠離於憒鬧？就是那些聲聞所觀的虛妄，自相共相之法，遠離計著，生起緣覺乘的種性。
大慧，什麼叫做智人分別虛妄之法（直到）沒有外在之法？智者觀察此虛妄之法的實相，明白能見和所見，都是從自心生起，所以沒有外在之法的有無妄想，生起佛乘的種性。
大慧，有各種愚夫分別虛妄之法（直到）這便成就了生死乘的性質。這是解釋第二種愚夫的種性。說各種愚夫，對於此虛妄之法，取種種事物的性質和相狀，決定執著有實在的『我』和實在的『法』，生起生死乘的種性。
大慧，那虛妄法中的種種事物，非即是物，亦非非物。
【English Translation】 English version: Arising from various false views.
Like the Ganges River, some see water, some do not (up to) Saints are free from inverted views regarding false dharmas. Like the Ganges River, hungry ghosts see fire, seeing fire where there is no fire, which is like seeing good people but not acknowledging them. This is a metaphor for fools seeing falsehood where there is no falsehood, like seeing saints but not acknowledging them. Therefore, all saints are completely free from inverted views of existence and non-existence regarding false dharmas.
Mahamati (Great Wisdom), are false dharmas permanent (up to) Therefore, the essence of false dharmas is permanent. Saying that all false dharmas are truly permanent, because there are no different characteristics to be found. Because fools imagine and differentiate, saying there are differences.
Mahamati, how can one attain the truth of false dharmas (up to) not spoken by saints? Those with a slight amount of thought, meaning arising thoughts and mental activities. A thought arises and violates the essence of the Dharma, losing right mindfulness. Since right mindfulness is lost, isn't it just foolish prattle?
Mahamati, if one distinguishes false dharmas as inverted or not inverted (up to) the nature of ordinary beings. If fools distinguish the arising of false dharmas as inverted or not inverted, then there are two different natures.
Mahamati, the nature of saints has three aspects (up to) namely, clinging to self-characteristics and common characteristics. That is to say, those fools observe false dharmas, taking self-characteristics and common characteristics, giving rise to the nature of the Sravaka (Hearer) vehicle.
Mahamati, what is meant by 'again, there are fools' (up to) away from noise and confusion? That is, those false appearances observed by the Sravakas, the dharmas of self-characteristics and common characteristics, moving away from clinging, giving rise to the nature of the Pratyekabuddha (Solitary Realizer) vehicle.
Mahamati, what is meant by 'wise people distinguishing false dharmas' (up to) there are no external dharmas? Wise people observe the true nature of these false dharmas, understanding that what is seen and what is perceived arise from one's own mind, therefore there are no external dharmas, no deluded thoughts of existence or non-existence, giving rise to the nature of the Buddha vehicle.
Mahamati, there are various fools distinguishing false dharmas (up to) this then accomplishes the nature of the Samsara (cycle of birth and death) vehicle. This explains the second type of foolish nature. Saying that various fools, regarding these false dharmas, take on various characteristics and appearances of things, decisively clinging to the existence of a real 'self' and real 'dharmas', giving rise to the nature of the Samsara vehicle.
Mahamati, the various things in those false dharmas are neither the same as things, nor not the same as things.
言此虛妄法離有離無。是名三乘及凡夫種性。
大慧即彼妄法諸聖智者(至)悉離一切諸分別故 此重釋成佛乘種性。如文可知。問曰上云妄法是常。以分別故而有別異。謂即真如愚夫分別名為妄法。此云即彼妄法習氣轉依。即說此妄名為真如。既妄法即真如。無復妄法。與誰論即耶。答曰如為不識水人。指冰是水。指水是冰。但有名字。寧有二物論相即耶。亦如一珠向月生水。向日生火。不向則無水火。一物未嘗二。而有水火之殊耳。一心法門亦復如是。在凡夫即真如名妄法。在聖人即妄法名真如。聖凡情盡。真妄見亡者。孰得而名乎。
大慧菩薩白佛言世尊所說妄法為有為無 舉上三乘凡夫同觀妄法。以問如來為有為無也。
佛言如幻無執著相故(至)應如外道說作者生 言妄法如幻。不可以有無而計著故。若計著有性相者即是真實不可轉故。則諸緣起妄法。應同外道計從有無生一切法。
大慧又言若諸妄法同於幻者此則當與余妄作因 若諸妄法同於幻者。此幻應與愚夫妄法作因當來必招余報果故。
佛言大慧非諸幻事(至)以諸幻事無分別故 非幻與妄惑為因。以幻不實。不起過惡及分別故。若起諸過生分別者。是則為因。故非與余妄作因。
大慧夫幻事者從他明咒(至
【現代漢語翻譯】 現代漢語譯本：
這段話闡述了虛妄之法，既不執著于『有』，也不執著于『無』。這就是所謂的『三乘』（聲聞乘、緣覺乘、菩薩乘）以及凡夫的種性（潛在的成佛可能性）。 大慧菩薩，這些虛妄之法，對於聖智者來說，因為他們完全遠離了一切分別（妄想分別），所以並不存在。這段話再次解釋了成佛之道的種性。文中的意思很明顯。有人問：前面說虛妄之法是常，因為有了分別才有了差異，也就是說，真如（事物的真實本性）被愚夫分別后就成了妄法。這裡又說，這些虛妄之法的習氣轉變依靠，就是說這個妄法就是真如。既然妄法就是真如，那就沒有妄法了，還和誰討論『即』呢？回答是：就像爲了讓不認識水的人認識水，指著冰說是水，指著水說是冰，只是名稱不同而已，難道有兩樣東西可以討論『相即』嗎？又像一顆寶珠，對著月亮能生出水，對著太陽能生出火，不對著月亮和太陽就沒有水火。一個東西從來沒有變成兩個，卻有水火的區別。一心法門也是這樣，在凡夫那裡，真如就叫做妄法；在聖人那裡，妄法就叫做真如。聖人和凡夫的情感都消失了，真和妄的見解都滅亡了，誰還能給它命名呢？ 大慧菩薩問佛說：世尊，您所說的妄法，是『有』還是『無』呢？這是用上面所說的三乘和凡夫都認為有妄法這件事，來問如來，妄法到底是『有』還是『無』。 佛說：就像幻象一樣，不能執著於它的表象，如果執著於它的表象，就會產生貪愛和憎恨。如果說妄法是『有』，那麼它就應該是真實的，不能改變的。如果不能改變，那麼一切因緣生起的妄法，就應該像外道（不信佛教的修行者）所說的那樣，認為有一個造物主，從『有』或『無』中生出一切法。 大慧菩薩又說：如果這些妄法和幻象一樣，那麼這個幻象就應該成為其他妄法的因。 佛說：大慧，幻象並不是（與）妄惑（煩惱）互為因果的，因為幻象是不真實的，不會產生過錯、罪惡和分別。如果產生了過錯和分別，那就是（互為）因果了。所以，幻象不是其他妄法的因。 大慧，幻象這件事，是依靠其他人的明咒（真言）……
【English Translation】 English version:
This speaks of the illusory nature of phenomena, being neither attached to 'existence' nor to 'non-existence'. This is what is called the 'Three Vehicles' (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the potential for Buddhahood in ordinary beings (buddha-nature). Mahamati (a Bodhisattva), these illusory phenomena, for the wise and holy ones, do not exist because they have completely abandoned all discriminations (deluded discriminations). This passage further explains the nature of the Buddha-vehicle. The meaning in the text is clear. Someone asks: Earlier it was said that illusory phenomena are constant, because differences arise due to discriminations, that is, the Tathata (true nature of things) is called illusory phenomena when discriminated by ignorant people. Here it is said that the transformation and reliance on the habits of these illusory phenomena is to say that this illusory phenomenon is the Tathata. Since illusory phenomena are the Tathata, then there are no illusory phenomena, so who is there to discuss 'identity' with? The answer is: It's like pointing to ice as water to help someone who doesn't know water recognize it, and pointing to water as ice. There are only different names, are there two things to discuss 'identity' with? It's also like a jewel that can produce water when facing the moon and fire when facing the sun, and there is no water or fire when not facing the moon and sun. One thing never becomes two, but there is a distinction between water and fire. The Dharma gate of one mind is also like this: in ordinary beings, the Tathata is called illusory phenomena; in holy beings, illusory phenomena are called the Tathata. When the emotions of holy and ordinary beings disappear, and the views of truth and illusion vanish, who can name it? Mahamati Bodhisattva asked the Buddha: 'World Honored One, are the illusory phenomena you speak of 'existent' or 'non-existent'?' This uses the fact that the Three Vehicles and ordinary beings all believe in the existence of illusory phenomena to ask the Tathagata whether illusory phenomena are 'existent' or 'non-existent'. The Buddha said: 'Like an illusion, one should not be attached to its appearance, for if one is attached to its appearance, greed and hatred will arise. If one says that illusory phenomena are 'existent', then they should be real and unchangeable. If they are unchangeable, then all illusory phenomena arising from conditions should be like what the heretics (non-Buddhist practitioners) say, believing that there is a creator who creates all dharmas from 'existence' or 'non-existence'. Mahamati Bodhisattva further said: 'If these illusory phenomena are the same as illusions, then this illusion should become the cause of other illusory phenomena.' The Buddha said: 'Mahamati, illusions are not (mutually) the cause and effect of delusion (afflictions), because illusions are unreal and do not produce faults, evils, and discriminations. If faults and discriminations arise, then they are (mutually) cause and effect. Therefore, illusions are not the cause of other illusory phenomena.' Mahamati, the matter of illusion is dependent on the clear mantra (true words) of others...
)非諸聖者 此明妄法如幻。若心想計著者。但是愚夫。
爾時世尊重說頌言聖不見妄法中間亦非實以妄即真故中間亦真實 上二句。言聖人知妄惑體無實故不。見於妄法。下二句謂觀妄法實性故。妄惑即是真實。
若離於妄法而有生相者此還即是妄如翳未清凈複次大慧見諸法非幻(至)故說一切法如幻 言諸妄法離幻更無相似。故說一切法如幻也。
大慧言世尊為依執著(至)此執著顛倒相耶 既言離幻更無相似。為計著種種幻相言如幻耶。為異依此計。著顛倒相言如幻耶。
若依執著種種幻相(至)見種種色相不無因故 若計幻相。謂諸法皆如幻者。余有性法。即非如幻。故言非一切法悉如幻。何故不如幻見人天男女色相非無因故。亦非因咒術而起故。不如幻者故。
世尊都無有因(至)言一切法與幻相似 言都無別因。令諸色相差別顯現。可言如幻。是故不可以見幻相相似。說一切法如幻也。
佛言大慧不依執著(至)不實速滅如電故說如幻 不以幻相有種種。人天有種種。二法相似。言一切法如幻。以一切法當體不實。速起速滅如彼電光。故說如幻。
大慧譬如電光見已即滅(至)而妄計著種種色相 譬如電光剎那頃現。現已即滅。迅速無常。世間現見。類合諸
【現代漢語翻譯】 現代漢語譯本 非諸聖者，此明妄法如幻。若心想計著者，但是愚夫。
爾時世尊重說頌言：『聖不見妄法，中間亦非實，以妄即真故，中間亦真實。』上二句，言聖人知妄惑體無實故，不見於妄法。下二句謂觀妄法實性故，妄惑即是真實。
若離於妄法而有生相者，此還即是妄，如翳未清凈。複次，大慧，見諸法非幻，故說一切法如幻。言諸妄法離幻更無相似，故說一切法如幻也。
大慧言：『世尊，為依執著，此執著顛倒相耶？』既言離幻更無相似，為計著種種幻相言如幻耶？為異依此計著顛倒相言如幻耶？
若依執著種種幻相，見種種色相不無因故。若計幻相，謂諸法皆如幻者，余有性法，即非如幻。故言非一切法悉如幻。何故不如幻？見人天男女色相非無因故，亦非因咒術而起故，不如幻者故。
世尊都無有因，言一切法與幻相似。言都無別因，令諸色相差別顯現，可言如幻。是故不可以見幻相相似，說一切法如幻也。
佛言：『大慧，不依執著，不實速滅如電故說如幻。』不以幻相有種種，人天有種種，二法相似，言一切法如幻。以一切法當體不實，速起速滅如彼電光，故說如幻。
大慧，譬如電光見已即滅，而妄計著種種色相。譬如電光剎那頃現，現已即滅，迅速無常，世間現見，類合諸
【English Translation】 English version Not those who are noble; this explains that deluded dharmas are like illusions. Those who cling to thoughts and calculations are merely foolish people.
At that time, the World Honored One spoke in verse: 'The noble do not see deluded dharmas; in between, there is also no reality. Because delusion is truly reality, in between, there is also truth.' The first two lines mean that the noble ones know that the substance of delusion and confusion is without reality, therefore they do not see deluded dharmas. The last two lines mean that by observing the true nature of deluded dharmas, delusion and confusion are truly reality.
If there is a characteristic of arising apart from deluded dharmas, this is still delusion, like cataracts that have not been completely cleared. Furthermore, Mahamati (Great Wisdom), seeing that all dharmas are not illusions, therefore it is said that all dharmas are like illusions. It means that deluded dharmas have no similarity apart from illusions, therefore it is said that all dharmas are like illusions.
Mahamati (Great Wisdom) said: 'World Honored One, is it based on clinging to this clinging to the aspect of inversion?' Since it is said that there is no similarity apart from illusions, is it because of clinging to various illusory appearances that it is said to be like illusions? Or is it different, relying on this clinging to the aspect of inversion that it is said to be like illusions?
If based on clinging to various illusory appearances, seeing various forms and appearances is not without cause. If calculating illusory appearances, saying that all dharmas are like illusions, then other existing dharmas are not like illusions. Therefore, it is said that not all dharmas are entirely like illusions. Why are they not like illusions? Seeing the forms and appearances of humans, devas (gods), men, and women is not without cause, nor does it arise from incantations and spells, therefore they are not like illusions.
The World Honored One has no cause at all, saying that all dharmas are similar to illusions. It means that there is no separate cause that causes the differences in forms and appearances to manifest, so it can be said to be like illusions. Therefore, it cannot be said that all dharmas are like illusions because of seeing the similarity of illusory appearances.
The Buddha said: 'Mahamati (Great Wisdom), not based on clinging, unreal, quickly disappearing like lightning, therefore it is said to be like illusions.' It is not because illusory appearances have various kinds, humans and devas (gods) have various kinds, these two dharmas are similar, that it is said that all dharmas are like illusions. Because all dharmas in their essence are unreal, quickly arising and quickly disappearing like that lightning flash, therefore it is said to be like illusions.
Mahamati (Great Wisdom), for example, lightning disappears immediately after being seen, but one falsely clings to various forms and appearances. For example, lightning appears in an instant, and disappears immediately after appearing, swift and impermanent, as seen in the world, similar to all
法。依自心妄想現亦爾。不能觀察不實非有。而起執著自共色相。
爾時世尊重說頌言 非幻無相似亦非有諸法不實速如電如幻應當知 上二句頌非幻無有相似。故說一切法如幻。下二句頌上答文。
爾時大慧菩薩摩訶薩(至)將非所說前後相違 大慧因佛先說一切法無生。今又謂不實速如電說一切法如幻。故言世尊前後所說自相違。
佛言大慧無有相違(至)見其無性本不生故 由了諸法唯自心現。即知生本無生故。龍勝云。諸法不自生。亦不從他生。不共不無因。是故知無生。由是觀之。有無外法悉無自性。故本不生。
大慧為離外道因生義故(至)非有無生故名無生 外道以作者為生因義。謂從有無生一切法。有謂有種。即自在微塵等為能生因也。無謂無種。即虛空自然等生也。不說從自心妄想生。故我說一切法。不同外道無因邪因生。故名無生耳。
大慧說諸法者(至)遮其無有斷滅見故 佛語大慧。我說諸法非有無生。唯是自心分別為緣。令受化者。知一切法雖無作者。而業不亡。是故攝受二種生死。遮彼邪見斷滅戲論。故識論云。生死相續。由內因緣不待外緣。故唯有識因謂有漏無漏二業。正感生死。緣謂煩惱所知二障。助感生死。所以者何。生死有二種。一分段生死。
【現代漢語翻譯】 現代漢語譯本：法也是這樣，依據自己內心的虛妄分別而顯現。如果不能觀察到諸法不真實、並非實有，就會執著于自己和他人所見的色相。
這時，世尊說了偈語：『並非幻化，沒有相似之處，也並非實有，諸法不真實，迅速如閃電，應當知曉如幻。』上面兩句偈語說並非幻化，沒有相似之處，所以說一切法如幻。下面兩句偈語是回答上面的提問。
這時，大慧菩薩摩訶薩（省略中間部分）說：『難道不是您所說的前後矛盾嗎？』大慧因為佛先前說一切法無生，現在又說不真實、迅速如閃電，說一切法如幻，所以說世尊前後所說自相矛盾。
佛說：『大慧，沒有矛盾。（省略中間部分）因為見到諸法無自性，本來不生。』因爲了解諸法唯是自心顯現，就知道生本來無生。龍樹菩薩說：『諸法不自己產生，也不從他處產生，不是共同產生，也不是沒有原因地產生，因此知道無生。』由此觀察，有和無這些外在的法都沒有自性，所以本來不生。
大慧，爲了遠離外道以因產生萬物的意義（省略中間部分），並非有或無而產生，所以稱為無生。外道以作者為產生的原因，認為從有或無產生一切法。有，是指有種子，即自在天、微塵等作為能產生的原因。無，是指沒有種子，即虛空、自然等產生。不說從自心虛妄分別產生，所以我說一切法，不同於外道無因或邪因產生，所以稱為無生。
大慧，說諸法（省略中間部分），是爲了遮止他們認為沒有、斷滅的見解。佛告訴大慧，我說諸法非有非無生，只是自心分別的因緣，讓接受教化的人知道，一切法雖然沒有作者，但是業力不會消失，因此攝受兩種生死，遮止那些邪見和斷滅的戲論。所以《識論》說：生死相續，由內在的因緣，不依賴外在的因緣，所以只有識的因，即有漏和無漏兩種業，真正感得生死。緣，是指煩惱障和所知障，輔助感得生死。這是為什麼呢？生死有兩種，一種是分段生死。
【English Translation】 English version: The Dharma is also like this, appearing according to the deluded thoughts of one's own mind. If one cannot observe that all dharmas are unreal and non-existent, one will become attached to the forms and appearances seen by oneself and others.
At that time, the World Honored One spoke in verse: 'Not an illusion, without similarity, and not existent either, all dharmas are unreal, swift as lightning, one should know them as illusions.' The first two lines of the verse say that they are not illusions and have no similarity, therefore it is said that all dharmas are like illusions. The last two lines of the verse are the answer to the previous question.
At that time, Mahamati (Mahāmati) Bodhisattva Mahasattva (omitting the middle part) said: 'Isn't what you said contradictory?' Mahamati said this because the Buddha had previously said that all dharmas are unborn, but now says that they are unreal, swift as lightning, and that all dharmas are like illusions, so he said that what the World Honored One said was self-contradictory.
The Buddha said: 'Mahamati, there is no contradiction. (omitting the middle part) Because one sees that all dharmas are without self-nature and are fundamentally unborn.' Because one understands that all dharmas are only manifestations of one's own mind, one knows that birth is fundamentally unborn. Nagarjuna (Nāgārjuna) said: 'Dharmas do not arise by themselves, nor do they arise from others, not jointly, nor without a cause, therefore one knows they are unborn.' From this observation, the external dharmas of existence and non-existence all have no self-nature, so they are fundamentally unborn.
Mahamati, in order to distance from the meaning of externalists who say that a cause produces all things (omitting the middle part), not from existence or non-existence, therefore it is called unborn. Externalists take the creator as the cause of production, believing that all dharmas are produced from existence or non-existence. Existence refers to having seeds, that is, Ishvara (Īśvara), atoms, etc., as the cause of production. Non-existence refers to not having seeds, that is, space, nature, etc., producing. Not saying that it arises from the deluded thoughts of one's own mind, so I say that all dharmas are different from the externalists' causeless or evil cause production, so it is called unborn.
Mahamati, speaking of all dharmas (omitting the middle part), is to prevent them from having the view of non-existence and annihilation. The Buddha told Mahamati, I say that all dharmas are neither existent nor unborn, but only the conditions of the discrimination of one's own mind, so that those who receive teaching know that although all dharmas have no creator, karma will not disappear, therefore they embrace the two kinds of birth and death, and prevent those evil views and the play of annihilation. Therefore, the Treatise on Consciousness-only (Vijñaptimātratā-siddhi) says: The continuity of birth and death is due to internal causes and conditions, not relying on external causes and conditions, so only the cause of consciousness, that is, the two karmas of defiled and undefiled, truly bring about birth and death. Conditions refer to the two obstacles of afflictions and knowledge, which assist in bringing about birth and death. Why is this? There are two kinds of birth and death, one is segmented birth and death.
謂諸有漏善不善業。由煩惱障緣助勢力。所感三界粗異熟果。身命短長。隨因緣力有定齊限。故名分段。二不思議變易生死謂諸無漏有分別業。由所知障緣助勢力。所感殊勝細異熟果。由悲願力改轉身命無定齊限。故名變易。妙用難測。名不思議。經云無我無造無受者。善惡之業亦不云豈類惡見斷滅論耶。已上如來敘無生意竟。下文說如幻。正答二義無有相違。
大慧說諸法相猶如幻者(至)一切諸法如實住處 如實住處者。謂無所住故名如實住。此是自覺聖智無師智自然智之所證處不由他悟。若有所住則為非住。
大慧見一切法如實處者謂能了達唯心所現 從無住本立一切法。非了唯自心者豈能明見乎。是故如來所說諸法無生如幻無有相違。
爾時世尊重說頌言無作故無生有法攝生死了達如幻等於相不分別 以無作性故說無生。為遮斷見故說業性攝生死。觀諸法如幻性相故即無相可得。是故遠離緣起分別。
複次大慧我當說(至)復能開悟一切眾生 因上如來為眾生故。慈悲方便作種種異說。欲令眾生了名句中實義。莫著言說。故說名句文身。告諸菩薩。能觀此相達其義趣。疾得菩提。復能以是開覺眾生。是知法無言象。非離言象。若無言象而惑倒。執言象而迷真。故聖人利見垂象設教。
【現代漢語翻譯】 現代漢語譯本： 所謂的有漏善業和不善業，由於煩惱障的因緣助力，所感得的三界粗糙的異熟果報，其身命的長短，隨著因緣的力量有確定的期限，所以稱為分段生死。二、不可思議的變易生死，指的是無漏的有分別業，由於所知障的因緣助力，所感得的殊勝精細的異熟果報，由於悲願力的緣故，改變身命沒有確定的期限，所以稱為變易生死。它的妙用難以測度，所以稱為不可思議。經中說『無我、無造、無受者，善惡之業亦不』，難道是類似於惡見的斷滅論嗎？以上是如來敘述無生之意的結束。下文說如幻，正是回答了二義沒有互相違背。
大慧菩薩說諸法之相猶如幻象（直到）一切諸法如實安住之處。所謂的如實安住之處，指的是無所住，所以稱為如實住。這是自覺聖智、無師智、自然智所證悟的境界，不是通過他人開悟而得到的。如果有所住，那就不是真正的安住。
大慧菩薩，能見到一切法如實之處，是因為能了達一切都是唯心所現。從無住的根本上建立一切法。如果不能了達唯有自心，怎麼能明白地見到諸法的實相呢？因此，如來說的諸法無生如幻，並沒有互相違背。
這時，世尊再次用偈頌說道：『因為無作所以無生，有業性攝持生死，了達諸法如幻，對於相不分別。』因為無作的性質，所以說無生。爲了遮止斷滅見，所以說業性攝持生死。觀察諸法如幻的性質和相狀，就沒有相可以得到。因此，遠離緣起的分別。
再次，大慧，我將要說（直到）又能開悟一切眾生。因為上面如來爲了眾生的緣故，以慈悲方便作種種不同的說法，想要讓眾生明白名句中的真實意義，不要執著于言語。所以說名句文身，告訴諸菩薩，能夠觀察這些相，通達其中的意義和趣味，很快就能得到菩提，又能用這些來開悟眾生。由此可知，法不是沒有言語形象，也不是離開言語形象。如果沒有言語形象就會迷惑顛倒，執著言語形象就會迷失真理。所以聖人善於顯現形象，設立教法。
【English Translation】 English version: The so-called wholesome and unwholesome deeds with outflows, due to the aiding power of the afflictive obscurations (煩惱障, fan nao zhang - afflictive obscurations), result in the coarse differentiated fruits of the Three Realms (三界, san jie - Three Realms), where the length of life is determined by the power of causes and conditions, hence called 'segmented' (分段, fen duan). Secondly, the inconceivable transformation birth and death (變易生死, bian yi sheng si), refers to the undefiled deeds with discrimination, which, due to the aiding power of the obscurations of knowledge (所知障, suo zhi zhang - obscurations of knowledge), result in the superior and subtle differentiated fruits. Due to the power of compassion and vows, the transformation of life has no fixed limit, hence called 'transformation' (變易, bian yi). Its wondrous function is difficult to fathom, hence called 'inconceivable' (不思議, bu si yi). The sutra says, 'There is no self, no creator, no receiver; good and evil deeds also do not exist.' Is this similar to the annihilationism of evil views? The above is the end of the Tathagata's (如來, ru lai - Thus Come One) narration of the meaning of non-origination. The following text speaks of illusion, which precisely answers the two meanings without contradiction.
Mahamati (大慧, da hui - Great Wisdom) said that the characteristics of all dharmas are like illusions (until) the place where all dharmas truly abide. The so-called place of true abiding refers to non-abiding, hence called true abiding. This is the realm realized by self-awakened holy wisdom, uninstructed wisdom, and natural wisdom, not obtained through the enlightenment of others. If there is something to abide in, then it is not true abiding.
Mahamati, being able to see the true place of all dharmas is because one can understand that everything is manifested by the mind only. Establishing all dharmas from the root of non-abiding. If one cannot understand the mind only, how can one clearly see the true nature of dharmas? Therefore, the Tathagata's saying that all dharmas are unborn like illusions is not contradictory.
At that time, the World Honored One (世尊, shi zun - World Honored One) again spoke in verse: 'Because of non-action, there is no birth; the nature of karma encompasses birth and death; understanding all dharmas as illusions, one does not discriminate between characteristics.' Because of the nature of non-action, it is said that there is no birth. To prevent the view of annihilation, it is said that the nature of karma encompasses birth and death. Observing the nature and characteristics of all dharmas as illusions, there are no characteristics to be obtained. Therefore, one is far from the discrimination of dependent origination.
Furthermore, Mahamati, I will say (until) and can also enlighten all sentient beings. Because the Tathagata above, for the sake of sentient beings, uses compassionate skillful means to make various different statements, wanting to enable sentient beings to understand the true meaning in names and phrases, and not to be attached to words. Therefore, it is said that names, phrases, and verbal bodies, tell the Bodhisattvas (菩薩, pu sa - Bodhisattvas), that being able to observe these characteristics, and understand their meaning and interest, one can quickly attain Bodhi (菩提, pu ti - enlightenment), and can also use these to enlighten sentient beings. From this, it can be known that the Dharma is not without words and images, nor is it apart from words and images. If there are no words and images, one will be confused and deluded; if one is attached to words and images, one will be lost in the truth. Therefore, the sages are good at manifesting images and establishing teachings.
豈徒然哉。
大慧名身者謂依事立名(至)是名文身 如依瓶盆事。立瓶盆名。謂一名二名多名能詮自性。名曰名身。言句身等者。即因名成句。因句顯義。如銅鐵等瓶。句義各異。謂一句二句多句能詮差別。名曰句身。由於此文能成名句。謂一字二字多字為二所依。名曰文身。若依古譯翻文為味。但是所顯非能顯也。身者多法積聚義。
複次大慧句身者謂句事究竟(至)謂長短高下 自下重明異義也。句身謂句事究竟者。言有文時必有名。未必有句。若有句時必有名及文。故云句事究竟也。名身者謂諸字名各各差別。如從阿字乃至呵字者。如十四音阿呵等字。皆初短次長。高下亦爾故繼言文身者謂長短高下。即音韻屈曲長短高下也。名句必依文字立故。
注大乘入楞伽經卷第四 大正藏第 39 冊 No. 1791 注大乘入楞伽經
注大乘入楞伽經卷第五
複次句身者如足跡(至)此名句文身相汝應修學 世間諸法不出五陰。此又約五陰以明名句文身也。句身如足跡者。謂如世人失象馬者。尋跡以得之。故昧實相者亦因言而悟。是名句身。色陰相顯故以跡言。四蘊者受想行。識也。非有形兆故以名說。若照見本寂是皆實相也。二由文顯勸應修學。古聖因是悟入者。故舍全身
{ "translations": [ "現代漢語譯本\n豈止是徒勞呢？", "", "大慧所說的『名身』，是指依據事物而建立名稱（直到）這被稱為『文身』。例如依據瓶子、盆子的事物，建立瓶子、盆子的名稱。所謂一個名稱、兩個名稱、多個名稱能夠詮釋自性，這叫做『名身』。所說的『句身』等，就是因為名稱而形成句子，因為句子而顯明意義。如同銅、鐵等瓶子，句子和意義各有不同。所謂一個句子、兩個句子、多個句子能夠詮釋差別，這叫做『句身』。由於這些文字能夠構成名稱和句子，所謂一個字、兩個字、多個字是名稱和句子的所依，這叫做『文身』。如果按照古譯，把『文』翻譯為『味』，但這只是所顯現的，而不是能顯現的。『身』的意思是多種法聚集。", "", "再次，大慧，『句身』是指句子所表達的事物究竟（直到）所謂長短高下。下面再次闡明不同的意義。『句身』是指句子所表達的事物究竟，意思是說有文字的時候必定有名稱，但不一定有句子。如果有句子的時候，必定有名稱和文字。所以說『句事究竟』。『名身』是指各種字的名各各不同，例如從阿字到呵字。如十四音的阿、呵等字，都是先短後長，高低也是這樣。所以接著說『文身』是指長短高下，也就是音韻的屈曲、長短、高下。名稱和句子必定依據文字而建立。", "", "《注大乘入楞伽經》卷第四", "大正藏第 39 冊 No. 1791 《注大乘入楞伽經》", "", "", "《注大乘入楞伽經》卷第五", "", "再次，『句身』如同足跡（直到）這叫做句文身相，你應該修學。世間諸法不出五陰（skandha，色、受、想、行、識五種構成要素）。這裡又是依據五陰來說明名、句、文身。『句身』如同足跡，是指如同世人丟失了大象、馬，通過尋找足跡而找到它們。所以迷惑于實相的人，也因為言語而領悟。這叫做『句身』。色陰（rupa-skandha，物質的蘊）的相顯現，所以用『跡』來比喻。四蘊（受、想、行、識）是非有形體的，所以用『名』來說明。如果照見本來的寂靜，這就是實相。二者通過文字顯現，勸勉應該修學。古代聖賢因此而悟入，所以捨棄全身。" ], "english_translations": [ "English version\nIs it merely in vain?", "", 'Mahamati\'s "name-body" refers to establishing names based on things (until) this is called "letter-body". For example, establishing the names of bottles and basins based on the things of bottles and basins. The so-called one name, two names, and multiple names can explain self-nature, which is called "name-body". The so-called "sentence-body" and so on, is that sentences are formed because of names, and meanings are revealed because of sentences. Like bottles made of copper, iron, etc., sentences and meanings are different. The so-called one sentence, two sentences, and multiple sentences can explain the differences, which is called "sentence-body". Because these words can form names and sentences, the so-called one word, two words, and multiple words are the basis of names and sentences, which is called "letter-body". If according to the ancient translation, "letter" is translated as "taste", but this is only what is revealed, not what can reveal. The meaning of "body" is the accumulation of many dharmas (laws/teachings).', "", 'Again, Mahamati, "sentence-body" refers to the ultimate of what the sentence expresses (until) the so-called length, height, and depth. Below, the different meanings are explained again. "Sentence-body" refers to the ultimate of what the sentence expresses, meaning that when there are letters, there must be names, but there are not necessarily sentences. If there are sentences, there must be names and letters. Therefore, it is said "the ultimate of sentence-matter". "Name-body" refers to the different names of each word, such as from the letter \'a\' to the letter \'ha\'. Like the fourteen sounds of the letters \'a\', \'ha\', etc., they are all short first and then long, and the height and depth are also the same. Therefore, it is followed by saying "letter-body" refers to length, height, and depth, that is, the inflection, length, height, and depth of the phoneme. Names and sentences must be established based on letters.', "", "Commentary on the Laṅkāvatāra Sūtra, Volume 4", "Taishō Tripiṭaka, Volume 39, No. 1791, Commentary on the Laṅkāvatāra Sūtra", "", "", "Commentary on the Laṅkāvatāra Sūtra, Volume 5", "", 'Again, "sentence-body" is like footprints (until) this is called the characteristic of sentence-letter-body, you should study and learn. All dharmas (laws/teachings) in the world do not go beyond the five skandhas (form, feeling, perception, volition, and consciousness). Here again, the name, sentence, and letter-body are explained based on the five skandhas. "Sentence-body" is like footprints, referring to how people who have lost elephants and horses find them by looking for footprints. Therefore, those who are confused about the real aspect also realize it through words. This is called "sentence-body". The characteristic of the rupa-skandha (form) is revealed, so it is compared to "footprints". The four skandhas (feeling, perception, volition, and consciousness) are without form, so they are explained by "name". If one sees the original stillness, this is the real aspect. The two are revealed through letters, encouraging one to study and learn. The ancient sages realized this, so they gave up their whole bodies.' ] }
。以求半偈。
爾時世尊重說頌言名身與句身及字身差別凡愚所計著如象溺深泥 如來為除眾生心病故。以名句文身方便說法。如以毒攻毒也。若諸愚夫猶著名句。不悟實義無解脫期。譬如香象溺淤泥耳。
複次大慧未來世中(至)彼即答言此非正問 因上說名句文身相。令諸菩薩瞭如實義。疾得菩提。開示眾生。恐未來世惡覺觀者。以邪見一異俱不俱等四句相問諸智者。彼當答言。我所通達義。是離四句真實法。汝今此問。是名非問。
謂色與無常為異為不異(至)不為記說 此敘邪智惡思覺者。虛妄推度非理問難詞也。謂色與無常。乃至智與智者為異不異。智者應告言。如是等問不可記事。而佛名為無記置答。以彼愚人無聞慧故。不知有無是邪是正。欲令彼離斷常邪見諸怖畏故。不為記說。俱舍第十九云。諸契經說十四無記。即其義也。亦名置答。所以不答者。謂此乃無義語也。知之不免生死。不知不障涅槃。
大慧不記說者(至)如是等說名無記論 言不為記說者。欲令外道反思而自解。得出離作者妄見故。以外道即陰離陰而計我故。故說身命為一為異等。皆無記邪論耳。
大慧外道癡惑說無記論(至)以根未熟且止說故 此明如來應正等覺。常以四種記論說法度生。止記論者
【現代漢語翻譯】 現代漢語譯本：爲了求得半句偈語。
當時，世尊再次宣說偈語，闡述名身（nāma-kāya，名稱的集合）、句身（pada-kāya，句子的集合）和字身（vyañjana-kāya，文字的集合）的差別。凡夫愚昧，執著于這些概念，就像大象深陷泥潭一樣。如來爲了消除眾生的心病，運用名句文身這些方便法門來說法，就像用毒藥來攻克毒病一樣。如果那些愚昧之人仍然執著于名句，不能領悟其中真實的意義，那麼他們就沒有獲得解脫的希望，就像香象深陷泥潭一樣。
其次，大慧，在未來的世代中（直到）他們會回答說這不是正確的問題。這是因為上面講述了名句文身的表相，是爲了讓菩薩們瞭解真實的意義，迅速獲得菩提，開示眾生。恐怕未來世代那些具有邪惡覺觀的人，會用邪見，以一異、俱不俱等四句的相來詢問那些有智慧的人。他們應當回答說：『我所通達的意義，是遠離這四句的真實法。你現在提出的這個問題，不能稱之為問題。』
所謂色與無常是相異還是不相異（直到）不為他們記說。這裡敘述的是那些具有邪知惡思覺的人，虛妄地推測，提出不合道理的問難。所謂色與無常，乃至智與智者是相異還是不相異，智者應當告知他們，像這樣的問題是不可記說的。佛陀稱之為無記置答。因為那些愚人沒有聽聞和智慧，不知道有和無，是邪還是正，爲了讓他們遠離斷見和常見等邪見以及各種怖畏，所以不為他們記說。《俱舍論》第十九卷說，諸契經中所說的十四無記，就是這個意思。也稱為置答。之所以不回答，是因為這些是沒有意義的話語。知道這些不能免除生死，不知道這些也不會障礙涅槃。
大慧，不記說，（直到）像這樣的說法稱為無記論。所謂不為記說，是爲了讓外道反思而自己解脫，得出脫離作者的妄見。因為外道執著于陰，離開陰而計度有我，所以說身命為一還是為異等等，都是無記的邪論。
大慧，外道愚癡迷惑，宣說無記論，（直到）因為根機尚未成熟，所以暫且停止宣說。這裡說明如來應正等覺，常常用四種記論說法來度化眾生，停止記論是因為……
【English Translation】 English version: Seeking half a verse.
At that time, the World Honored One spoke a verse again, explaining the differences between nāma-kāya (collection of names), pada-kāya (collection of sentences), and vyañjana-kāya (collection of letters). Ordinary people are foolish and attached to these concepts, just like an elephant sinking deep into the mud. The Tathagata, in order to eliminate the mental illnesses of sentient beings, uses these expedient methods of nāma-kāya, pada-kāya, and vyañjana-kāya to teach the Dharma, just like using poison to counteract poison. If those foolish people are still attached to names and sentences and cannot comprehend the true meaning within them, then they have no hope of attaining liberation, just like an elephant sinking deep into the mud.
Furthermore, Mahamati, in future generations (until) they will answer that this is not a proper question. This is because the above describes the appearances of nāma-kāya, pada-kāya, and vyañjana-kāya, in order to allow Bodhisattvas to understand the true meaning, quickly attain Bodhi, and enlighten sentient beings. Fearing that in future generations those with evil perceptions will use wrong views, asking wise people with the four phrases of one or different, both or neither. They should answer: 'The meaning I have understood is the true Dharma that is apart from these four phrases. The question you are asking now cannot be called a question.'
Whether form and impermanence are different or not different (until) not recorded for them. This describes those with evil knowledge and thoughts, making false speculations and posing unreasonable questions. Whether form and impermanence, and even wisdom and the wise, are different or not different, the wise should tell them that such questions are unrecordable. The Buddha calls this 'unrecorded answers'. Because those fools have no hearing or wisdom, and do not know whether existence and non-existence are evil or right, in order to keep them away from the wrong views of annihilation and permanence, as well as various fears, they are not recorded for them. The nineteenth volume of the Abhidharmakośabhāṣya says that the fourteen unrecorded questions mentioned in the sutras are what this means. It is also called 'laying aside the answer'. The reason for not answering is that these are meaningless words. Knowing these does not exempt one from birth and death, and not knowing these does not hinder Nirvana.
Mahamati, the unrecorded, (until) such statements are called unrecorded theories. The so-called 'not recorded' is to allow the heretics to reflect and liberate themselves, and to come to the false view of detachment from the creator. Because the heretics are attached to the skandhas, and apart from the skandhas, they measure that there is a self, so saying that body and life are one or different, etc., are all unrecorded and heretical theories.
Mahamati, the heretics are foolish and confused, proclaiming unrecorded theories, (until) because the roots are not yet mature, so stop proclaiming for now. This explains that the Tathagata, the Perfectly Enlightened One, often uses the four types of recorded teachings to teach and liberate sentient beings. Stopping the recorded teachings is because...
意在別時。以根未熟眾生且置答故。不為根熟者說止記論。
複次大慧何故一切法不生(至)是故我說一切法常 言如來為根熟眾生。開方便門示真實相。隨其種類或說不生不滅常無常等也。謂離能所作無作者。故說一切法不生。以證智觀察自共相法不可得故。說一切法無自性。諸法本無所從來。去亦無所至。故說一切法無來去。諸法體空無自性相不可得。故說一切法不滅。一切諸法相起即滅無常性。故說一切法無常。諸法相起即是不起本無生滅。無常性常。故說一切法常。是謂如來離能所取不起分別。善巧說法。
爾時世尊重說頌言一向及反問分別與置答(至)一切皆無記 言如來四種言說者。一謂隨問而答名為一向。如問一切眾生悉生死也。應一向答悉皆生死。二謂如有問者。反問令答。名為反詰。三謂根熟問者廣為分別。如問一切眾生死復生也。應當分別。有煩惱者死而復生。無煩惱者死已不生。四謂折伏外道故須置答。如問身與煩惱。雞子雞母孰為先後。故止而不答也。如數論計有。勝論計非有。言諸外道有無等見。皆不可記。
以智觀察時體性不可得以彼無可說故說無自性 明正智觀察自性非有。通頌前一切法不生等六門也。
爾時大慧菩薩摩訶薩(至)須陀洹行差別相 大慧因
【現代漢語翻譯】 現代漢語譯本：意圖在於其他時候。因為有些眾生的根器尚未成熟，所以暫時不作回答。因此，如來不對根器成熟的眾生說停止記論。
其次，大慧，為什麼說一切法不生（乃至）所以我說一切法是常？這是說如來爲了根器成熟的眾生，開啟方便之門，顯示真實之相。隨順他們的根器種類，或者說不生不滅、常、無常等等。意思是遠離能取和所取，沒有作者。所以說一切法不生。因為用證智觀察自相和共相，一切法都不可得，所以說一切法無自性。諸法本來沒有從哪裡來，去也沒有到哪裡去，所以說一切法無來去。諸法的體性是空，沒有自性，相也不可得，所以說一切法不滅。一切諸法相起即滅，是無常的性質，所以說一切法無常。諸法相起即是不起，本來沒有生滅，無常的性質就是常。所以說一切法常。這就是如來遠離能取和所取，不起分別，善巧說法。
當時，世尊又說了偈頌：『一向及反問，分別與置答，（乃至）一切皆無記。』意思是如來說法有四種方式。一是隨順問題而回答，稱為一向。例如，如果問一切眾生是否都生死，就應該直接回答都生死。二是如有提問者，反過來提問讓他回答，稱為反詰。三是對於根器成熟的提問者，廣泛地為他分別解說。例如，如果問一切眾生死後是否還會再生，就應當分別回答：有煩惱的人死後還會再生，沒有煩惱的人死後就不會再生。四是爲了折服外道，需要暫時不作回答。例如，如果問身體和煩惱，雞和雞蛋哪個先有，就暫時不回答。就像數論認為有，勝論認為沒有。意思是說，外道關於有無等等的見解，都是不可記說的。
用智慧觀察時，體性不可得，因為對於他們無可說，所以說無自性。說明用正智觀察自性並非實有。總括前面一切法不生等六種說法。
當時，大慧菩薩摩訶薩（乃至）須陀洹（Srotapanna，入流果）的修行差別相。大慧因為...
【English Translation】 English version: The intention lies in another time. Because the faculties of some beings are not yet mature, the answer is temporarily withheld. Therefore, the Tathagata does not speak of cessation and notation to those whose faculties are mature.
Furthermore, Mahamati, why is it said that all dharmas are unborn (up to) therefore I say that all dharmas are permanent? This means that the Tathagata, for the sake of beings with mature faculties, opens the gate of expedient means and reveals the true aspect. According to their kind, he speaks of non-arising and non-ceasing, permanence, impermanence, and so on. It means being apart from the able and the taken, there is no maker. Therefore, it is said that all dharmas are unborn. Because observing self-characteristics and common characteristics with wisdom, all dharmas are unattainable, therefore it is said that all dharmas are without self-nature. All dharmas originally do not come from anywhere, and going, do not go anywhere, therefore it is said that all dharmas have no coming and going. The nature of all dharmas is empty, without self-nature, and the characteristics are unattainable, therefore it is said that all dharmas are not extinguished. All dharmas arise and then cease, which is the nature of impermanence, therefore it is said that all dharmas are impermanent. All dharmas arise and then do not arise, originally without arising and ceasing, the nature of impermanence is permanence. Therefore, it is said that all dharmas are permanent. This is the Tathagata being apart from the able and the taken, not arising discrimination, skillfully speaking the Dharma.
At that time, the World Honored One spoke again in verse: 'Direct and counter-question, discrimination and withholding, (up to) all are unrecordable.' It means that the Tathagata speaks in four ways. First, answering according to the question is called direct. For example, if asked whether all beings are subject to birth and death, one should directly answer that all are subject to birth and death. Second, if there is a questioner, asking him back to answer is called counter-question. Third, for questioners with mature faculties, explaining extensively for him is called discrimination. For example, if asked whether all beings will be reborn after death, one should answer separately: those with afflictions will be reborn after death, those without afflictions will not be reborn after death. Fourth, in order to subdue external paths, it is necessary to temporarily withhold the answer. For example, if asked which came first, the body and afflictions, or the chicken and the egg, one should temporarily not answer. Just as the Samkhya school believes in existence, and the Vaisheshika school believes in non-existence. It means that the views of external paths regarding existence and non-existence, etc., are all unrecordable.
Observing the nature of time with wisdom, the substance is unattainable, because there is nothing to say to them, therefore it is said to be without self-nature. Explaining that observing self-nature with correct wisdom is not real. Summarizing the previous six statements such as all dharmas are unborn.
At that time, the Mahasattva Mahamati Bodhisattva (up to) the different aspects of the practice of a Srotapanna (stream-enterer). Mahamati because...
上愚夫分別妄法。生聲聞乘種性。然聲聞法中有四果差別。故舉四果差別以請問。行謂因行。須陀洹人所修因行。正欲趣向阿羅漢果。根有利鈍。故有差別之異。
我及諸菩薩摩訶薩(至)普令眾生悉得饒益 言方便相者。四果修行方便相也。須陀洹。此云預流。謂從凡夫地修七方便。起八忍八智。斷三界四諦下八十八使分別惑。斷至八十七品名初果向。八十八品盡名初果。創入聖人流類。故名預流也。斯陀含。此云一往來。謂初果見道已。起九無間道九解脫道。斷三界九地共九九八十一品修惑也。且欲界一地九品修惑。共潤七生。在初果身中。斷欲界前五品盡。名二果向。六品盡名二果。從此命終。更須一往天上一來人間。斷餘三品惑。故云一往來也。阿那含。此云不來。謂已在二果身中。斷欲界九品修惑。至八品盡。名三果向。至九品盡名三果。一往色界天上。不還來欲界受生。故云不來。已上三果人名有學也。阿羅漢此有三翻。一云殺賊。二云無生。三云應供。謂在三果身中。斷上二界八地八九七十二品修所斷惑。斷至七十一品。名第四果向。斷七十二品盡。名第四阿羅漢果無學位。是以但盡凡情。別無聖解。菩薩得是善巧。為眾生說如是聲聞法。如是菩薩法。令其證得人法無我。凈惑智障。于諸地相究
【現代漢語翻譯】 現代漢語譯本 上愚夫分別妄法。生聲聞乘（Śrāvakayāna）種性。然聲聞法中有四果差別。故舉四果差別以請問。行謂因行。須陀洹（Srotaāpanna）人所修因行。正欲趣向阿羅漢（Arhat）果。根有利鈍。故有差別之異。
我及諸菩薩摩訶薩（Bodhisattva-mahāsattva）（等）普令眾生悉得饒益 言方便相者。四果修行方便相也。須陀洹（Srotaāpanna）。此云預流。謂從凡夫地修七方便。起八忍八智。斷三界四諦下八十八使分別惑。斷至八十七品名初果向。八十八品盡名初果。創入聖人流類。故名預流也。斯陀含（Sakrdāgāmin）。此云一往來。謂初果見道已。起九無間道九解脫道。斷三界九地共九九八十一品修惑也。且欲界一地九品修惑。共潤七生。在初果身中。斷欲界前五品盡。名二果向。六品盡名二果。從此命終。更須一往天上一來人間。斷餘三品惑。故云一往來也。阿那含（Anāgāmin）。此云不來。謂已在二果身中。斷欲界九品修惑。至八品盡。名三果向。至九品盡名三果。一往天上。不還來欲界受生。故云不來。已上三果人名有學也。阿羅漢（Arhat）此有三翻。一云殺賊。二云無生。三云應供。謂在三果身中。斷上二界八地八九七十二品修所斷惑。斷至七十一品。名第四果向。斷七十二品盡。名第四阿羅漢（Arhat）果無學位。是以但盡凡情。別無聖解。菩薩（Bodhisattva）得是善巧。為眾生說如是聲聞法。如是菩薩（Bodhisattva）法。令其證得人法無我。凈惑智障。于諸地相究
【English Translation】 English version The inferior fools discriminate false dharmas, giving rise to the nature of the Śrāvakayāna (Vehicle of Hearers). However, within the Śrāvaka dharma, there are distinctions among the four fruits. Therefore, these distinctions are raised for inquiry. 'Practice' refers to the causal practice. It is the causal practice cultivated by a Srotaāpanna (Stream-enterer), who is precisely aiming towards the Arhat (Worthy One) fruit. Roots have sharp and dull capacities, hence the differences.
'I and all the Bodhisattva-mahāsattvas (Great Bodhisattvas), universally enabling all beings to obtain benefit.' The aspect of expedient means refers to the expedient means of cultivating the four fruits. Srotaāpanna (Stream-enterer) means 'entering the stream.' It refers to cultivating the seven expedients from the ground of ordinary beings, arising the eight acceptances and eight wisdoms, severing the eighty-eight delusive afflictions of discrimination under the Four Noble Truths in the Three Realms. Severing up to the eighty-seventh category is called 'heading towards the first fruit.' Exhausting all eighty-eight categories is called the 'first fruit.' Initially entering the stream of sages, hence it is called 'stream-enterer.' Sakrdāgāmin (Once-returner) means 'one more coming and going.' It refers to, after the first fruit has seen the path, arising the nine unobstructed paths and nine liberation paths, severing the eighty-one categories of cultivation afflictions common to the nine grounds of the Three Realms. Furthermore, the nine categories of cultivation afflictions of one ground in the desire realm jointly moisten seven lives. In the body of the first fruit, exhausting the first five categories of the desire realm is called 'heading towards the second fruit.' Exhausting six categories is called the 'second fruit.' From this life's end, one must come and go to the heavens once and return to the human realm once to sever the remaining three categories of afflictions, hence it is called 'one more coming and going.' Anāgāmin (Non-returner) means 'not coming.' It refers to, already in the body of the second fruit, severing the nine categories of cultivation afflictions of the desire realm. Exhausting up to eight categories is called 'heading towards the third fruit.' Exhausting all nine categories is called the 'third fruit.' Once going to the heavens, one does not return to the desire realm to receive birth, hence it is called 'not coming.' The people of the above three fruits are called 'those who are still learning.' Arhat (Worthy One) has three translations: one is 'killer of thieves,' two is 'no birth,' and three is 'worthy of offerings.' It refers to, in the body of the third fruit, severing the seventy-two categories of afflictions to be severed by cultivation in the eight grounds of the upper two realms. Severing up to seventy-one categories is called 'heading towards the fourth fruit.' Exhausting all seventy-two categories is called the 'fourth Arhat (Worthy One) fruit,' the stage of no more learning. Therefore, one only exhausts ordinary feelings and has no holy understanding. The Bodhisattva (Enlightenment Being) obtains this skillful means and speaks such Śrāvaka dharma for beings, such Bodhisattva (Enlightenment Being) dharma, enabling them to realize the non-self of persons and dharmas, purifying the obstructions of delusion and wisdom, and thoroughly investigating the aspects of all the grounds.
竟通達。至如來所證境界。得佛法身法財。益物無盡。以有此利故。請如來說四果差別。
佛言諦聽當爲汝說(至)差別有三謂下中上 上問諸須陀洹。須陀洹行。今答云諸須陀洹果。言互顯故。利鈍不同。故有三耳。
大慧下者于諸有中(至)上者即於此生而入涅槃 七反生者。謂欲界一地。九品俱生煩惱。共潤七生也。初品潤二生。次三品各潤一生。次二品共潤一生。后三品共潤一生。明須陀洹極鈍者。未斷欲界惑故人天七反得阿羅漢。喻如毒蛇噬人。七步即死。何以不四六。為大力故。何以不八。為毒力故。以譬須陀洹何以不六生。煩惱力強故。何以不八生。無漏業成熟故。中機者或三生五生得阿羅漢涅槃果。上機者即此一生得阿羅漢果。名現滅須陀洹。不說中間經於二果。
大慧此三種人斷三種結(至)得阿羅漢果 言須陀洹雖利鈍三種不同。通斷三種結也。謂於五取蘊。執我我所名身見。是一結。于諸諦理。猶豫不決。疑佛與外道。不知何者為正。是二結。謂于妄見。隨順外道非理戒禁。執為最勝。能得清凈。是三結。問能已永斷見道所斷一切煩惱。得須陀洹果。何故但言此三種人。即斷三結耶。答最勝所攝故。謂此三種結。障解脫得。最為殊勝。所以者何。由薩迦耶見。執取五蘊。為
【現代漢語翻譯】 現代漢語譯本：
最終通達。至於如來所證悟的境界，獲得佛法之身和法財，利益眾生無窮無盡。因為有這樣的利益，請如來說明四果的差別。 佛說：『仔細聽，我當爲你解說。』（至）差別有三種，即下、中、上。前面問的是諸須陀洹（Srotapanna，入流果），須陀洹的修行，現在回答的是諸須陀洹的果位，這是因為問答互相顯明。因為根器有利鈍的不同，所以有這三種差別。 大慧，下等的須陀洹在諸有之中（至）上等的須陀洹就在此生入涅槃。』所謂『七反生』，是指在欲界一地，九品俱生的煩惱，共同滋潤七次生死。最初一品滋潤兩次生死，其次三品各滋潤一次生死，再次兩品共同滋潤一次生死，最後三品共同滋潤一次生死。說明須陀洹中最遲鈍的人，因為沒有斷除欲界的迷惑，所以在人天之間往返七次就能證得阿羅漢（Arhat）。比喻就像毒蛇咬人，七步之內就會死亡。為什麼不是四步或六步呢？因為蛇的毒力很大。為什麼不是八步呢？因為蛇的毒性有限。以此比喻須陀洹，為什麼不是六生呢？因為煩惱的力量強大。為什麼不是八生呢？因為無漏業已經成熟。中等根器的人或許要經過三生或五生才能證得阿羅漢涅槃的果位。上等根器的人就在這一生證得阿羅漢果，稱為現滅須陀洹。這裡沒有說中間經過二果的情況。 大慧，這三種人斷除三種結（至）證得阿羅漢果。』意思是說，須陀洹雖然有利鈍三種不同，但都斷除了三種結。所謂於五取蘊（Panca-upadanakkhandha），執著我及我所，名為身見（Satkayadristi），這是一結。對於諸諦之理，猶豫不決，懷疑佛陀與外道，不知哪個才是正確的，這是二結。對於虛妄的見解，隨順外道的非理戒禁，執著認為是最殊勝的，能夠得到清凈，這是三結。問：既然已經永遠斷除了見道所斷的一切煩惱，證得須陀洹果，為什麼只說這三種人斷除三種結呢？答：因為這三種結是最殊勝的。所謂這三種結，障礙解脫證果，最為殊勝。為什麼這樣說呢？因為由薩迦耶見（Satkayadristi），執取五蘊，為我及我所。
【English Translation】 English version:
Ultimately attaining thorough understanding. As for the realm realized by the Tathagata (Thus Come One), obtaining the Dharma-body and Dharma-wealth of the Buddha, benefiting beings endlessly. Because of this benefit, please explain the differences among the four fruits. The Buddha said, 'Listen carefully, I will explain it to you.' (To) The differences are threefold: lower, middle, and upper. The previous question was about the Srotapannas (Stream-enterers), the practice of Srotapannas; now the answer is about the fruits of Srotapannas. This is because the questions and answers mutually clarify each other. Because of the differences in sharpness and dullness of faculties, there are these three differences. Mahamati, the lower Srotapanna, among all existences (to) the upper one enters Nirvana in this very life.' The 'seven rebirths' refers to the nine categories of co-arisen afflictions in one realm of the desire realm, which together nourish seven rebirths. The first category nourishes two rebirths, the next three categories each nourish one rebirth, the next two categories together nourish one rebirth, and the last three categories together nourish one rebirth. This explains that the dullest of the Srotapannas, because they have not severed the delusions of the desire realm, will attain Arhatship (Worthy One) after seven rebirths in the realms of humans and gods. It is like a poisonous snake biting a person, who will die within seven steps. Why not four or six? Because the snake's venom is strong. Why not eight? Because the snake's venom is limited. Using this as a metaphor for the Srotapanna, why not six rebirths? Because the power of afflictions is strong. Why not eight rebirths? Because the unconditioned karma is mature. Those with medium faculties may attain the fruit of Arhatship and Nirvana after three or five rebirths. Those with upper faculties attain the fruit of Arhatship in this very life, called the 'immediately extinguished' Srotapanna. The intermediate stage of passing through the second fruit is not mentioned. Mahamati, these three types of people sever three fetters (to) attain the fruit of Arhatship.' This means that although Srotapannas have three different levels of sharpness and dullness, they all sever three fetters. The so-called clinging to 'I' and 'mine' in the five aggregates of clinging (Panca-upadanakkhandha) is called self-view (Satkayadristi), which is one fetter. Being indecisive about the truths, doubting the Buddha and the external paths, not knowing which is correct, is the second fetter. Clinging to false views, following the irrational precepts and prohibitions of external paths, believing them to be the most supreme and capable of attaining purity, is the third fetter. Question: Since all afflictions severed by the path of seeing have already been permanently severed, and the fruit of Srotapanna has been attained, why is it only said that these three types of people sever three fetters? Answer: Because these three fetters are the most supreme. These three fetters are the most supreme obstacles to liberation and the attainment of fruit. Why is this so? Because due to self-view (Satkayadristi), the five aggregates are grasped as 'I' and 'mine.'
我我所。深生愛樂。故於大苦聚不生厭離。于勝解脫無發趣心。或有有情。雖已發趣解脫。然由戒禁取及疑。僻執邪道。疑正道故。便邪出離。及不正出離。又此三結。是迷所知境因故。迷見因故。迷對治因故。如大般若經說斷三結。名預流果。薄貪瞋癡名一來果。斷順下分五結永盡名不還果。斷順上分五結永盡名阿羅漢果。令所有集法皆成滅法。名獨覺菩提。永斷一切習氣相續。名為無上正等菩提。此皆約通教獨舉其要也。言上上勝進得阿羅漢者。謂須陀洹所斷諸結分為九品。能斷諸結者智。亦分為九品。若初學人智慧微弱。名下下之智。能斷上上之結。久學智慧名了。名上上之智。能斷下下結。得阿羅漢涅槃果。
大慧身見有二種(至)見人無我即時舍離 唯識論言。貪瞋癡慢疑。身見邊見邪見見取戒禁取。如是總別十使煩惱中。六通俱生及分別起。任運思察俱得生故。疑及邪見二取四種。唯分別起。要由惡友及邪教力。自審思察方得生故。經言身見有二種。謂俱生及分別譬依緣起自性。種種妄計執著性生。如依俱生有分別起。謂依五陰起妄想身見。以彼妄想不實故。非有無法。愚夫橫執。如陽焰中無水。鹿渴所逼故。妄作水想。此分別身見。由無智慧故。執我我所久遠相應。須陀洹觀雖有五陰合成此人。
【現代漢語翻譯】 現代漢語譯本：執著于『我』和『我所』（Atma and Atmiya，靈魂和靈魂所屬之物）。深深地喜愛和執著於此，因此對於充滿痛苦的集合（Dukha-samudaya，苦的集合）不會產生厭惡和遠離之心，對於殊勝的解脫（Nirvana，涅槃）也沒有發起追求之心。或者有些有情（Sattva，眾生），雖然已經發起了解脫的追求，但是由於戒禁取見（Silabbataparamasa，執著于不正確的戒律和苦行）以及懷疑（Vicikitsa，對佛法僧三寶的懷疑），錯誤地執著于邪道，懷疑正道，因此走向錯誤的解脫以及不正當的解脫。此外，這三種結（結縛，Kleshas，貪嗔癡）是迷惑所知境（Jnana，知識）的原因，是迷惑見解的原因，是迷惑對治方法的原因。正如《大般若經》（Mahaprajnaparamita Sutra，般若波羅蜜多經）所說，斷除三種結縛，稱為預流果（Srotapanna，入流果）。減輕貪婪、嗔恨和愚癡，稱為一來果（Sakradagamin，一來果）。斷除順下分五結（五下分結，貪慾、嗔恚、有身見、戒禁取見、疑）並且永遠斷盡，稱為不還果（Anagamin，不還果）。斷除順上分五結（五上分結，色界貪、無色界貪、掉舉、慢、無明）並且永遠斷盡，稱為阿羅漢果（Arhat，阿羅漢）。使所有集法（Samkhata-dharma，因緣和合之法）都成為滅法（Nirodha-dharma，寂滅之法），稱為獨覺菩提（Pratyekabuddha-bodhi，緣覺菩提）。永遠斷除一切習氣（Vasana，習氣）的相續，稱為無上正等菩提（Anuttara-samyak-sambodhi，阿耨多羅三藐三菩提）。這些都是從通教的角度，單獨指出其要點。所說的『上上勝進得阿羅漢』，是指須陀洹（Srotapanna，入流果）所斷除的各種結縛分為九品，能夠斷除各種結縛的智慧，也分為九品。如果初學者智慧微弱，稱為下下之智，能夠斷除上上之結。久學者的智慧明瞭，稱為上上之智，能夠斷除下下之結，從而獲得阿羅漢涅槃果（Arhat-nirvana，阿羅漢涅槃）。 大慧（Mahamati，菩薩名），身見（Satkayadrishti，認為五蘊和合的身體是真實存在的「我」）有兩種，（直到）見到人無我（Pudgala-nairatmya，人無我的真理）時，立即捨棄身見。《唯識論》（Vijnaptimatrata-siddhi，唯識論）中說：貪（Raga，貪慾）、嗔（Dvesha，嗔恨）、癡（Moha，愚癡）、慢（Mana，傲慢）、疑（Vicikitsa，懷疑），身見（Satkayadrishti，認為五蘊和合的身體是真實存在的「我」）、邊見（Antagrahadrishti，執著于斷見或常見）、邪見（Mithyadrishti，錯誤的見解）、見取見（Drishtipararamarsa，執著于自己的錯誤見解）、戒禁取見（Silabbataparamarsa，執著于不正確的戒律和苦行）。像這樣，總的來說和分別來說，十使煩惱（Dasa-klesa-vastuni，十種根本煩惱）中，六種煩惱（貪、嗔、癡、慢、疑、身見）同時生起以及分別生起，通過任運和思察都能產生。懷疑和邪見以及兩種取見（見取見和戒禁取見）這四種煩惱，僅僅是分別生起，必須通過惡友以及邪教的力量，自己審視思察才能產生。經中說身見有兩種，即俱生身見和分別身見，譬如依賴緣起自性（Pratitya-samutpada-svabhava，緣起性空），種種虛妄的計度執著而產生。比如依賴俱生身見而有分別生起，即依賴五陰（Panca-skandha，色受想行識）而生起虛妄的身見。因為那虛妄的想像是不真實的，既非有也非無，愚夫橫加執著，如同陽焰中沒有水，鹿因為口渴所逼迫，虛妄地產生水的想法。這種分別身見，由於沒有智慧的緣故，執著于『我』和『我所』，長久地相應。須陀洹（Srotapanna，入流果）觀照，雖然有五陰合成這個人。
【English Translation】 English version: Clinging to 'I' and 'mine' (Atma and Atmiya, soul and what belongs to the soul). Deeply loving and delighting in this, one does not generate aversion and detachment from the great mass of suffering (Dukha-samudaya, the aggregation of suffering), nor does one develop a mind inclined towards supreme liberation (Nirvana). Or, some sentient beings (Sattva, beings), although they have already set out on the path to liberation, due to clinging to precepts and vows (Silabbataparamasa, clinging to incorrect precepts and asceticism) and doubt (Vicikitsa, doubt about the Buddha, Dharma, and Sangha), wrongly cling to wrong paths and doubt the right path, thus going towards wrong liberation and improper liberation. Furthermore, these three bonds (Kleshas, afflictions, greed, hatred, delusion) are the cause of confusion regarding the object of knowledge (Jnana, knowledge), the cause of confusion regarding views, and the cause of confusion regarding the means of counteracting them. As the Mahaprajnaparamita Sutra states, cutting off the three bonds is called the fruit of Stream-enterer (Srotapanna). Thinning greed, hatred, and delusion is called the fruit of Once-returner (Sakradagamin). Cutting off the five lower fetters (five lower fetters, greed, hatred, self-view, clinging to precepts and vows, doubt) completely and permanently is called the fruit of Non-returner (Anagamin). Cutting off the five higher fetters (five higher fetters, greed for the realm of form, greed for the formless realm, restlessness, conceit, ignorance) completely and permanently is called the fruit of Arhat. Causing all conditioned dharmas (Samkhata-dharma, compounded dharmas) to become unconditioned dharmas (Nirodha-dharma, cessation), is called Pratyekabuddha-bodhi. Permanently cutting off the continuity of all habitual tendencies (Vasana, habitual tendencies) is called Anuttara-samyak-sambodhi. These are all from the perspective of the Common Teaching, pointing out its essentials. Mahamati, self-view (Satkayadrishti, the view that the body composed of the five skandhas is a real 'self') has two types, (until) seeing the truth of no-self of persons (Pudgala-nairatmya, the truth of no-self of persons), one immediately abandons self-view. The Vijnaptimatrata-siddhi states: greed (Raga), hatred (Dvesha), delusion (Moha), pride (Mana), doubt (Vicikitsa), self-view (Satkayadrishti), extreme views (Antagrahadrishti, clinging to eternalism or annihilationism), wrong views (Mithyadrishti), clinging to views (Drishtipararamarsa, clinging to one's own wrong views), clinging to precepts and vows (Silabbataparamarsa). Like this, in general and in particular, among the ten fundamental afflictions (Dasa-klesa-vastuni), six afflictions (greed, hatred, delusion, pride, doubt, self-view) arise simultaneously and separately, and can arise through natural inclination and contemplation. Doubt and wrong views, as well as the two kinds of clinging to views (clinging to views and clinging to precepts and vows), these four afflictions only arise separately, and must arise through the power of bad friends and wrong teachings, and through one's own examination and contemplation. The sutra says that self-view has two types, namely innate self-view and conceptual self-view, like relying on dependent origination (Pratitya-samutpada-svabhava), arising from various false calculations and attachments. For example, relying on innate self-view, conceptual self-view arises, that is, relying on the five skandhas (Panca-skandha, form, feeling, perception, mental formations, consciousness) to generate false self-view. Because that false imagination is not real, neither existent nor non-existent, foolish people cling to it, just as there is no water in a mirage, and deer, driven by thirst, falsely imagine water. This conceptual self-view, due to the lack of wisdom, clings to 'I' and 'mine', and corresponds for a long time. A Stream-enterer (Srotapanna) contemplates that although there are five skandhas that make up this person.
中無有我也。令審觀故見人無我。即時舍離斷分別身見。
大慧俱生身見(至)貪則不生是名身見相 言能普觀自身與他身齊等。受想行識諸陰與色陰俱。有名無體。無自性相。觀色陰從四大種所造。展轉相因而生。四大中既無主宰。誰能合集以成色乎。色陰有質尚空。況受等四陰無色相故。豈非空耶。如是觀察明見有無俱妄不實。五陰無體。身見即斷。凡貪愛者為有身見。捨身見故貪從何生。故法華云諸苦所因貪慾為本。貪不生故。是名斷身見相。
大慧疑相者于所證法善見相故(至)是名疑相 謂于所證四真諦法善見彼相故。決定能斷二種妄想身見故。疑無從起。亦不于天魔外道凡夫處生大師想。起于凈見。是名斷疑相。
大慧何故須陀洹不取戒禁(至)是名戒禁取相 言須陀洹不取未來受生戒。觀有生處即有諸苦。不求受生處樂。夫其取者。謂諸愚夫於三有中。求五欲樂。苦行修習精進持戒。愿生彼處。如難陀為求女色持戒。即其類也。須陀洹人。不取未來受生處五欲樂。唯求所證最勝無漏四真諦理無分別法。方便受持修行正戒。是名斷戒禁取相。
大慧須陀洹人舍三結故(至)是故舍彼非涅槃貪 凡夫不能捨三結。不達人無我。由於身見。保此我故。貪名利以榮我。瞋違情境恐侵害
【現代漢語翻譯】 現代漢語譯本： 心中沒有『我』這個概念。通過仔細觀察，人們會發現人是沒有『我』的。一旦認識到這一點，就能立即放下並斷除對『身見』（Sakkāya-ditthi，認為五蘊和合的身體是真實存在的『我』的錯誤觀念）的分別。
大慧（Mahamati），與生俱來的『身見』（Sakkāya-ditthi）……直到貪愛不再生起，這就被稱為『身見』（Sakkāya-ditthi）的相狀。意思是說，能夠普遍地觀察自身與他人之身是相同的，受、想、行、識這四種『陰』（khandha，構成個體經驗的要素）與色『陰』（rupa-khandha，物質形態）一起，只有名稱而沒有實體，沒有自性。觀察色『陰』（rupa-khandha）是由四大種（mahābhūta，地、水、火、風）所造，彼此相互依存而生起。四大種（mahābhūta）中既然沒有主宰者，那麼是誰能夠將它們聚合在一起形成色『陰』（rupa-khandha）呢？色『陰』（rupa-khandha）有物質形態尚且是空性的，更何況受、想、行、識這四種『陰』（khandha）沒有物質形態，難道不是空性的嗎？像這樣觀察，清楚地看到有和無都是虛妄不實的，五『陰』（khandha）沒有實體，『身見』（Sakkāya-ditthi）就會立即斷除。凡是產生貪愛的人，都是因為有『身見』（Sakkāya-ditthi）。捨棄『身見』（Sakkāya-ditthi）的緣故，貪愛從何而生？所以《法華經》說，諸苦的根源在於貪慾。貪愛不生起，這就被稱為斷除『身見』（Sakkāya-ditthi）的相狀。
大慧（Mahamati），『疑』（vicikicchā，對佛法真理的懷疑）的相狀是，對於所證悟的法，能夠清楚地見到它的相狀……這就被稱為『疑』（vicikicchā）的相狀。意思是說，對於所證悟的四聖諦（ariya-sacca，關於苦、苦的起因、苦的止息、以及導致苦止息的道路的真理）之法，能夠清楚地見到它們的相狀，因此能夠確定地斷除兩種虛妄的『身見』（Sakkāya-ditthi），『疑』（vicikicchā）就沒有生起的可能。也不會在天、魔、外道、凡夫之處產生對大師的錯誤想法，從而產生清凈的見解。這就被稱為斷除『疑』（vicikicchā）的相狀。
大慧（Mahamati），為什麼『須陀洹』（Sotāpanna，入流果）不執取戒律禁忌（sīlabbata-parāmāsa，執著于不正確的戒律和儀式）？……這被稱為『戒禁取』（sīlabbata-parāmāsa）的相狀。意思是說，『須陀洹』（Sotāpanna）不執取未來受生的戒律。觀察到有生之處就有諸多的痛苦，因此不尋求受生之處的快樂。那些執取戒律禁忌的人，是指那些愚昧的人在三有（bhava，欲有、色有、無色有）中，尋求五欲（pañcakāmaguṇa，色、聲、香、味、觸）的快樂，通過苦行、修習、精進持戒，希望能夠往生到那些地方。例如難陀（Nanda）爲了追求女色而持戒，就是這類情況。『須陀洹』（Sotāpanna）不執取未來受生之處的五欲（pañcakāmaguṇa）之樂，只尋求所證悟的最殊勝的無漏四聖諦（ariya-sacca）之理，以及無分別的法，方便地受持修行正確的戒律。這被稱為斷除『戒禁取』（sīlabbata-parāmāsa）的相狀。
大慧（Mahamati），『須陀洹』（Sotāpanna）因為捨棄了三種結縛（saṃyojana，煩惱的束縛）的緣故……因此捨棄了那些並非涅槃（Nibbāna，解脫）的貪愛。凡夫不能捨棄三種結縛（saṃyojana），不明白人無『我』的道理，因為有『身見』（Sakkāya-ditthi），所以保護這個『我』，貪圖名利來榮耀這個『我』，對違背自己心意的情境感到憤怒，害怕受到侵害。
【English Translation】 English version: There is no 'I' in the mind. Through careful observation, one sees that there is no 'I' in a person. Upon realizing this, one immediately abandons and cuts off the discrimination of 'self-view' (Sakkāya-ditthi, the false notion that the aggregate of the five skandhas is a real 'I').
Mahamati, the innate 'self-view' (Sakkāya-ditthi)... until craving no longer arises, this is called the characteristic of 'self-view' (Sakkāya-ditthi). It means being able to universally observe that one's own body and the bodies of others are the same, and that the skandhas of feeling, perception, volition, and consciousness, together with the skandha of form, have only names and no substance, no inherent nature. Observing that the skandha of form is created from the four great elements (mahābhūta, earth, water, fire, and wind), arising in mutual dependence. Since there is no ruler among the four great elements, who can gather them together to form the skandha of form? The skandha of form, having material form, is still empty; how much more so are the four skandhas of feeling, perception, volition, and consciousness, which have no material form, not empty? Observing in this way, clearly seeing that both existence and non-existence are false and unreal, the five skandhas have no substance, and 'self-view' (Sakkāya-ditthi) is immediately cut off. All those who generate craving do so because they have 'self-view' (Sakkāya-ditthi). Because of abandoning 'self-view' (Sakkāya-ditthi), from where does craving arise? Therefore, the Lotus Sutra says that the root of all suffering is craving. Because craving does not arise, this is called cutting off the characteristic of 'self-view' (Sakkāya-ditthi).
Mahamati, the characteristic of 'doubt' (vicikicchā, doubt about the truth of the Buddha's teachings) is that, regarding the Dharma that has been realized, one can clearly see its characteristics... this is called the characteristic of 'doubt' (vicikicchā). It means that, regarding the Dharma of the Four Noble Truths (ariya-sacca, the truths about suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering) that has been realized, one can clearly see their characteristics, and therefore can definitely cut off the two kinds of false 'self-view' (Sakkāya-ditthi), and 'doubt' (vicikicchā) has no possibility of arising. Also, one does not generate wrong ideas about the master in the places of gods, demons, non-Buddhists, or ordinary people, and thus generates pure views. This is called cutting off the characteristic of 'doubt' (vicikicchā).
Mahamati, why does a 'Stream-enterer' (Sotāpanna) not grasp at precepts and vows (sīlabbata-parāmāsa, clinging to incorrect precepts and rituals)?... This is called the characteristic of 'clinging to precepts and vows' (sīlabbata-parāmāsa). It means that a 'Stream-enterer' (Sotāpanna) does not grasp at precepts for future rebirth. Observing that where there is birth, there are many sufferings, therefore one does not seek pleasure in the place of rebirth. Those who grasp at precepts and vows are those foolish people who, in the three realms of existence (bhava, the realms of desire, form, and formlessness), seek the pleasures of the five desires (pañcakāmaguṇa, sights, sounds, smells, tastes, and tactile sensations), and through ascetic practices, cultivation, diligent adherence to precepts, hope to be reborn in those places. For example, Nanda, who adhered to precepts in order to pursue female beauty, is such a case. A 'Stream-enterer' (Sotāpanna) does not grasp at the pleasures of the five desires (pañcakāmaguṇa) in the place of future rebirth, but only seeks the most excellent unconditioned Four Noble Truths (ariya-sacca) that have been realized, and the non-discriminating Dharma, conveniently upholding and practicing the correct precepts. This is called cutting off the characteristic of 'clinging to precepts and vows' (sīlabbata-parāmāsa).
Mahamati, because a 'Stream-enterer' (Sotāpanna) has abandoned the three fetters (saṃyojana, the bonds of affliction)... therefore, one abandons those cravings that are not Nirvana (Nibbāna, liberation). Ordinary people cannot abandon the three fetters (saṃyojana), and do not understand the principle of no-self, because they have 'self-view' (Sakkāya-ditthi), so they protect this 'I', crave fame and profit to glorify this 'I', and feel angry at situations that go against their wishes, fearing harm.
。我愚癡錯解非理計校。不知五蘊都無我主。但是形骸之色。妄想之心。從無始來。因緣力故唸唸生滅。相續不窮。如水涓涓。如燈焰焰。身心假合似一似常。凡愚不覺執之為我。故起諸結。須陀洹人如上所觀五蘊無主。舍三結故。離貪瞋癡。凡夫貪五欲。聲聞貪出世涅槃。故言貪有多種。女色為甚。故獨言舍纏綿欲。及得三昧正受樂故。未能斷涅槃貪。菩薩乘者。於此二種貪。悉能捨故。
大慧云何斯陀含果(至)而般涅槃是名斯陀含 不了色相者。起色分別。斯陀含觀照種種色相。從妄想生。故於人天一往來已。善修禪定智慧我見不生。盡苦邊際而得涅槃。是故名斯陀含。
大慧云何阿含果(至)更不還來是名阿那含 阿那含又云出欲淤泥。以欲界煩惱猶如淤泥。阿那含者已出欲界。皆生色界。觀三世色性無實。見凡有生處即有諸苦過惡。煩惱習不起。舍離諸結。更不還欲界受生。即於色天而盡諸漏。是故名阿那含。
大慧阿羅漢者(至)分別永儘是名阿羅漢 言阿羅漢修行四禪。及三三昧。了八解脫。分證十力。三明六通皆已成就。煩惱發業所招諸苦妄想永滅。是故名阿羅漢。
大慧言世尊阿羅漢有三種(至)于彼示生 瑜伽論及法華論。說聲聞有四種。一決定種性。亦名趣寂。二增
【現代漢語翻譯】 現代漢語譯本：我因為愚癡而錯誤地理解，用不合道理的方式去思量計較，不知道五蘊（skandha，構成個體存在的五種要素，即色、受、想、行、識）都沒有自主性。這不過是形體的色相和虛妄的心念，從無始以來，因為因緣的力量而唸唸生滅，相續不斷，就像涓涓細流，像搖曳的燈火。身心虛假地結合，看似一體，看似恒常，凡夫愚昧，不能覺察，執著地認為這就是『我』，因此產生各種煩惱結縛。須陀洹（Srotapanna，佛教四果位中的初果）人像上面所說的那樣觀察五蘊沒有自主性，捨棄了身見、戒禁取見、疑見這三種結縛，因此遠離貪、嗔、癡。凡夫貪戀五欲，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）貪戀出世的涅槃（Nirvana，解脫生死輪迴的境界），所以說貪有很多種，而女色最為強烈，所以特別說要捨棄纏綿的慾望，並且因為得到三昧（Samadhi，精神集中統一的狀態）的正受之樂，還未能斷除對涅槃的貪戀。菩薩乘（Bodhisattva-yana，以普度眾生為目標的修行方式）的修行者，對於這兩種貪戀，都能夠捨棄。
大慧（Mahamati，人名）啊，什麼是斯陀含果（Sakrdagamin，佛教四果位中的二果）？（至）而般涅槃（Parinirvana，完全的涅槃）就叫做斯陀含。不瞭解色相的人，會產生對色相的分別。斯陀含觀照種種色相，知道它們是從虛妄的念想中產生的，所以在人天之間往返一次之後，通過精進地修習禪定和智慧，我見不再生起，最終達到苦的邊際而證得涅槃，所以叫做斯陀含。
大慧啊，什麼是阿那含果（Anagamin，佛教四果位中的三果）？（至）更不再還來欲界受生就叫做阿那含。阿那含又可以叫做『出欲淤泥』，因為欲界的煩惱就像淤泥一樣。阿那含已經脫離了欲界，都往生到色界天。他們觀察三世的色性都是虛幻不實的，看到凡是有生之處，就有各種痛苦和過患，煩惱的習氣不再生起，捨棄了各種結縛，更不再回到欲界受生，就在色界天中漏盡煩惱，所以叫做阿那含。
大慧啊，什麼是阿羅漢（Arhat，佛教四果位中的四果，即最高果位）？（至）分別妄想永遠斷盡就叫做阿羅漢。阿羅漢修行四禪（Dhyana，禪定），以及三三昧（Samadhi，空、無相、無愿），通達八解脫（八種從束縛中解脫的方法），部分地證得十力（如來所具有的十種力量），三明（過去世、未來世、他心）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）都已經成就，由煩惱和業力所招感的各種痛苦和虛妄的念想永遠滅盡，所以叫做阿羅漢。
大慧說：世尊，阿羅漢有三種。（至）在他們那裡示現出生。瑜伽論（Yogacarabhumi-sastra，瑜伽師地論）和法華論（Saddharma-pundarika-sutra，妙法蓮華經）中說，聲聞有四種：一是決定種性，也叫做趣寂；二是增上慢。
【English Translation】 English version: I, due to ignorance and mistaken understanding, engage in irrational calculations, not knowing that the five skandhas (skandha, the five aggregates constituting individual existence, namely form, feeling, perception, mental formations, and consciousness) have no self-mastery. They are merely the form of the body and the deluded mind, arising and ceasing moment by moment from beginningless time due to the power of conditions, continuing endlessly, like a trickling stream, like a flickering flame. Body and mind falsely combine, appearing as one and constant, but foolish beings, unaware, cling to them as 'self,' thus giving rise to various fetters. A Srotapanna (Srotapanna, the 'stream-enterer,' the first of the four stages of enlightenment) observes the five skandhas as masterless as described above, abandoning the three fetters (self-view, attachment to rites and rituals, and doubt), thus being free from greed, hatred, and delusion. Ordinary people are greedy for the five desires, while Śrāvakas (Śrāvaka, a disciple who attains enlightenment by hearing the Buddha's teachings) are greedy for the Nirvana (Nirvana, the state of liberation from the cycle of birth and death) of transcending the world, so it is said that there are many kinds of greed, but lust for women is the strongest, so it is specifically said to abandon clinging desires, and because of obtaining the joy of Samadhi (Samadhi, a state of concentrated and unified mind), they have not yet been able to cut off greed for Nirvana. Practitioners of the Bodhisattva-yana (Bodhisattva-yana, the path of practice with the goal of universal salvation), are able to abandon both of these kinds of greed.
Mahamati (Mahamati, a name), what is the Sakrdagamin fruit (Sakrdagamin, the 'once-returner,' the second of the four stages of enlightenment)? (to) And entering Parinirvana (Parinirvana, complete Nirvana) is called Sakrdagamin. Those who do not understand the nature of form give rise to discriminations about form. The Sakrdagamin contemplates the various forms, knowing that they arise from deluded thoughts, so after returning once between humans and devas, through diligently practicing meditation and wisdom, self-view no longer arises, and they ultimately reach the end of suffering and attain Nirvana, therefore it is called Sakrdagamin.
Mahamati, what is the Anagamin fruit (Anagamin, the 'non-returner,' the third of the four stages of enlightenment)? (to) And no longer returning to be born in the desire realm is called Anagamin. Anagamin can also be called 'emerging from the mud of desire,' because the afflictions of the desire realm are like mud. The Anagamin has already left the desire realm and is born in the form realm. They observe that the nature of form in the three times is unreal, seeing that wherever there is birth, there are various sufferings and faults, the habits of affliction no longer arise, abandoning the various fetters, and no longer returning to be born in the desire realm, they exhaust all outflows in the form realm, therefore it is called Anagamin.
Mahamati, what is an Arhat (Arhat, the 'worthy one,' the fourth and highest stage of enlightenment)? (to) The complete cessation of discriminatory thoughts is called Arhat. The Arhat practices the four Dhyanas (Dhyana, meditation), as well as the three Samadhis (Samadhi, emptiness, signlessness, wishlessness), understands the eight liberations (eight methods of liberation from bondage), partially attains the ten powers (ten powers possessed by the Tathagata), the three knowledges (knowledge of past lives, future lives, and the minds of others) and six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows) have all been accomplished, the various sufferings and deluded thoughts caused by afflictions and karma are forever extinguished, therefore it is called Arhat.
Mahamati said: World Honored One, there are three kinds of Arhats. (to) Manifesting birth in those places. The Yogacarabhumi-sastra (Yogacarabhumi-sastra, the Stages of Yoga Practice) and the Saddharma-pundarika-sutra (Saddharma-pundarika-sutra, the Lotus Sutra) say that there are four kinds of Śrāvakas: first, those of definite nature, also called those who tend towards tranquility; second, those with increased pride.
上慢。此是凡夫得第四禪。謂阿羅漢。三退已還發大菩提心。亦名不定種性。如法華會舍利弗等得記聲聞。是其類也。四者應化非真。謂佛及菩薩變化示現。引實聲聞向大乘故。此經所問除增上慢。止有三種。謂說何者。佛告大慧。所說趣寂定性羅漢。斷四住煩惱。出生死苦。得涅槃者。非是其餘退已還發大菩提心者。已曾發善巧廣大行愿成熟有情佛所化者。為莊嚴諸佛國土及眾會眷屬。于彼示生作阿羅漢。
大慧于虛妄處說種種法(至)自心所見得果相故 言為妄想眾生處說種種法。斷諸煩惱所證四果。如實所知行禪者及諸禪三昧。皆性離故。唯自心量虛妄所見得果相耳。
大慧若須陀洹作如是念(至)及諸結不斷 此明初果斷結。終不起念我能斷結。若起念者應有二過。則墮身見及三結等悉不斷故。例餘三果亦復如是。故金剛經佛問須菩提。須陀洹等至阿羅漢。能作是念我得須陀洹等四果否。須菩提皆言不也世尊。若作是念。即爲著我人眾生壽者。雖曰權乘昧劣。茍非離粗妄念。亦不能斷分段生死。
複次大慧若欲超過諸禪無量(至)不離心故 言欲超過聲聞諸禪。四無量心。及無色界四空定等。得如來三昧者。當離三界自心妄想相。大慧。聲聞極果即以想受滅定而為究竟。若謂超心量者不然
【現代漢語翻譯】 現代漢語譯本： 上慢（認為自己已經證得高於實際的境界）。這是凡夫（指尚未開悟的人）證得第四禪時，誤以為自己是阿羅漢（斷盡煩惱，證得涅槃的聖者）。還有一種情況是，阿羅漢三果退失后，又重新發起大菩提心（為利益一切眾生而求證佛果的願望），這也屬於不定種性（指修行方向不確定的人）。例如《法華經》法會上，舍利弗（佛陀的十大弟子之一，以智慧著稱）等聲聞（聽聞佛法而修行的弟子）得到佛陀授記，預言他們未來將成佛，就屬於這種情況。第四種是應化非真，指的是佛和菩薩爲了引導實聲聞（真實修行的聲聞）走向大乘（普度眾生的佛教流派），而變化示現的身份。這部經所要辨析的，是去除增上慢的情況，所以只討論前三種。 佛陀告訴大慧（菩薩名）：這裡所說的趣寂定性羅漢，是指斷除了四住煩惱（四種根本煩惱），脫離了生死輪迴的痛苦，證得涅槃（解脫）的羅漢。而不是指那些退失果位后又重新發起大菩提心的人，也不是指那些曾經發過善巧廣大行愿，成熟了有情眾生，被佛所化現的人，他們爲了莊嚴諸佛國土以及眾會眷屬，才示現為阿羅漢。
大慧啊，在虛妄之處說種種法（一直到）因為自心所見而得到果的相狀。說這是爲了妄想的眾生而說種種法，斷除各種煩惱所證得的四種果位，以及如實所知所行的禪定，還有各種禪定三昧（專注的狀態），這些本質上都是遠離真實的，只是自心衡量虛妄所見而得到的果的相狀罷了。
大慧，如果須陀洹（初果聖者）生起這樣的念頭（一直到）以及各種煩惱結縛沒有斷除。這裡說明初果斷除煩惱結縛，最終不會生起『我能斷結』這樣的念頭。如果生起這樣的念頭，就會有兩種過失：會墮入身見（認為身體是真實存在的），並且三結（三種煩惱結縛）等都沒有真正斷除。其餘三種果位（斯陀含、阿那含、阿羅漢）也是如此。所以《金剛經》中，佛陀問須菩提（佛陀的十大弟子之一，以解空第一著稱），須陀洹乃至阿羅漢，能不能生起『我得須陀洹』等四果的念頭？須菩提都回答說：『不能，世尊。』如果生起這樣的念頭，那就是執著於我、人、眾生、壽者四相。雖然說是權乘（方便法門）比較低劣，但如果不能遠離粗重的妄念，也不能斷除分段生死（輪迴）。
再次，大慧，如果想要超越各種禪定和無量心（一直到）不離自心之故。想要超越聲聞的各種禪定，四無量心（慈、悲、喜、舍），以及無色界的四空定（四種無色界的禪定）等，證得如來三昧（佛陀的禪定）的人，應當遠離三界（欲界、色界、無色界）的自心妄想之相。大慧，聲聞所能達到的最高境界，就是以想受滅盡定（一種極深的禪定狀態）作為最終的歸宿。如果說要超越心量，那是不可能的。
【English Translation】 English version: 'Superior conceit'. This refers to ordinary people (those who have not yet attained enlightenment) who, upon attaining the fourth Dhyana (a state of meditative absorption), mistakenly believe themselves to be Arhats (saints who have extinguished all defilements and attained Nirvana). Another case is when an Arhat regresses from the three lower stages and then re-arises the great Bodhicitta (the aspiration to attain Buddhahood for the benefit of all beings), which is also called 'indefinite nature' (referring to those whose direction of practice is uncertain). For example, in the Lotus Sutra assembly, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) and other Shravakas (disciples who practice by listening to the Buddha's teachings) received predictions from the Buddha that they would become Buddhas in the future, belonging to this category. The fourth is 'responsive transformation, not real', referring to the Buddha and Bodhisattvas who manifest different forms to guide real Shravakas (those who genuinely practice) towards the Mahayana (the Buddhist school that aims to liberate all beings). This sutra aims to address the issue of eliminating superior conceit, so it only discusses the first three cases. The Buddha told Mahamati (a Bodhisattva's name): 'The Arhats of fixed nature who are said to be approaching tranquility here refer to those who have severed the four abodes of affliction (the four fundamental afflictions), escaped the suffering of birth and death, and attained Nirvana (liberation). They do not refer to those who have regressed from their attainment and then re-arisen the great Bodhicitta, nor do they refer to those who have previously made skillful and vast vows, matured sentient beings, and been transformed by the Buddha, manifesting as Arhats in order to adorn the Buddha lands and assemblies of beings.'
Mahamati, speaking of various dharmas in a place of illusion (up to) because of the appearance of the fruit obtained by one's own mind. It is said that this is to speak of various dharmas for sentient beings with delusions, the four fruits attained by severing various afflictions, and the dhyana that is truly known and practiced, as well as various dhyana samadhis (states of concentration), which are essentially far from reality, but are merely the appearance of the fruit obtained by measuring and seeing illusions in one's own mind.
Mahamati, if a Stream-enterer (Srotapanna, the first stage of enlightenment) were to have such a thought (up to) and the various fetters are not severed. This explains that the Stream-enterer severs the fetters, and ultimately does not give rise to the thought 'I can sever the fetters'. If such a thought arises, there would be two faults: one would fall into the view of self (believing the body to be real), and the three fetters (three kinds of afflictions) and others would not be truly severed. The same applies to the other three stages (Once-returner, Non-returner, Arhat). Therefore, in the Diamond Sutra, the Buddha asked Subhuti (one of the Buddha's ten great disciples, known for being foremost in understanding emptiness), 'Can a Stream-enterer, up to an Arhat, have the thought 'I have attained the four fruits of Stream-enterer' and so on?' Subhuti all replied, 'No, World Honored One.' If such a thought arises, it would be attachment to the four marks of self, person, sentient being, and life. Although it is said that the expedient vehicle (skillful means) is inferior, if one cannot be free from coarse delusions, one cannot sever the segmented birth and death (samsara).
Furthermore, Mahamati, if one wishes to transcend various dhyanas and immeasurable minds (up to) because it is not apart from one's own mind. Those who wish to transcend the various dhyanas of the Shravakas, the four immeasurable minds (loving-kindness, compassion, joy, equanimity), and the four formless absorptions (the four formless realms of meditation) of the formless realm, and attain the Tathagata Samadhi (the Buddha's samadhi), should be free from the appearances of self-mind delusions of the three realms (desire realm, form realm, formless realm). Mahamati, the highest attainment of the Shravakas is to take the cessation of perception and feeling (a very deep state of meditation) as the ultimate destination. If it is said that one transcends the measure of the mind, that is not possible.
。何以故。妄想心未滅故。
爾時世尊重說頌言諸禪與無量無色三摩提及以想受滅唯心不可得 諸禪謂四禪也。無量即慈悲喜捨度眾生四無量心也。無色三摩提。四無色定也。想受滅。謂四禪四無色定受想悉寂滅也。皆唯心量。彼悉無有。故云唯心不可得。
預流一來果不還阿羅漢如是諸聖人悉依心妄有 次明四果亦不離妄想心量。故言如是諸聖人悉依心妄有。圓覺經曰。有妄業故妄見流轉。厭流轉者妄見涅槃。
禪者禪所緣斷惑見真諦此皆是妄想了如即解脫 初頌明所修行法。次頌明能證之人。此第三偈能所合明。並不離妄想心量。若如實覺。為妄計生死故說涅槃。所治生死既無。能治涅槃亦遣。故得菩薩一切解脫。
複次大慧有二種覺智(至)及取相分別執著建立智 因上偈言了知即解脫。然知覺有不解脫者。故舉二種覺智以簡優劣。謂觀察知人法二無我。是正覺智。不知人法二種我空。取相執著建立有我。如是了知是邪覺智。不得解脫。
觀察智者謂觀一切法(至)如是觀法汝應修學云何取相分別執著建立智(至)是名二種覺智相 凡夫計執有大種性相。妄想分別。以宗因喻五分論法。成於不實而妄建立。是名邪正二種覺智相。如來以榍出榍。如前破外道計。亦說三支比量五分
【現代漢語翻譯】 現代漢語譯本：為什麼這麼說呢？因為妄想心沒有滅除的緣故。
這時，世尊又說了偈頌：諸禪定與無量四無色定，以及想受滅盡定，都只是心的作用，真實的心是不可得的。 這裡的『諸禪』指的是四禪。『無量』指的是慈、悲、喜、舍四無量心，用以度化眾生。『無色三摩提』指的是四無色定。『想受滅』指的是在四禪和四無色定中，受和想都寂滅的狀態。這些都只是心的作用和衡量，它們本身並沒有實在的體性，所以說真實的心是不可得的。
預流果（Sotapanna，須陀洹），一來果（Sakadagami，斯陀含），不還果（Anagami，阿那含），阿羅漢（Arhat）等這些聖人，都是依心妄想而有的。 接下來闡明四果的成就也離不開妄想心的作用。所以說，這些聖人都是依心妄想而有的。《圓覺經》說：『因為有妄業，所以妄見生死流轉。厭惡生死流轉的人，就妄見涅槃。』
修禪的人，通過禪定和所緣境，斷除煩惱，見到真諦，這些都是妄想，如實了知就能解脫。 第一頌說明所修行的法門。第二頌說明能證悟的人。這第三個偈頌將能修和所證合在一起說明，都不離妄想心的作用。如果如實覺悟，（就會明白）爲了對治妄計的生死，才說有涅槃。既然所要對治的生死並不存在，那麼能對治的涅槃也應該放下，這樣才能得到菩薩的一切解脫。
大慧，還有兩種覺智。 （接下來解釋）取相分別執著建立智。 因為上面的偈頌說『了知就能解脫』，然而知覺也有不能解脫的。所以舉出兩種覺智來區分優劣。觀察並了知人無我和法無我是正覺智。不瞭解人法二種我空，取相執著，建立有我，這樣的了知是邪覺智，不能得到解脫。
觀察智，指的是觀察一切法。 （接下來解釋）應該如何修學觀察法。什麼是取相分別執著建立智。 這叫做兩種覺智的相。 凡夫計執有地、水、火、風四大種的自性相，妄想分別，用宗、因、喻五分論法，成就虛妄不實之法而妄加建立。這就是邪正兩種覺智的相。如來用木楔子拔出木楔子，就像前面破斥外道的計度一樣，也說三支比量和五分論法。
【English Translation】 English version: Why is that? Because the mind of delusion has not been extinguished.
At that time, the World Honored One spoke in verse: All Dhyanas (meditative states) and immeasurable formless Samadhis (concentration states), as well as the cessation of perception and sensation, are all just functions of the mind; the true mind is unattainable. Here, 'all Dhyanas' refers to the four Dhyanas. 'Immeasurable' refers to the four immeasurable minds of loving-kindness (慈, Ci), compassion (悲, Bei), joy (喜, Xi), and equanimity (舍, She), used to liberate sentient beings. 'Formless Samadhi' refers to the four formless concentrations (四無色定, Si Wuse Ding). 'Cessation of perception and sensation' refers to the state in the four Dhyanas and four formless concentrations where perception and sensation are both extinguished. These are all just functions and measurements of the mind; they themselves have no real substance, so it is said that the true mind is unattainable.
The Sotapanna (預流果, Yuliu Guo, stream-enterer), Sakadagami (一來果, Yilai Guo, once-returner), Anagami (不還果, Buhuan Guo, non-returner), Arhat (阿羅漢, A Luohan) and other such sages all exist based on the mind's delusion. Next, it is clarified that the attainment of the four fruits cannot be separated from the function of the deluded mind. Therefore, it is said that these sages all exist based on the mind's delusion. The Śūraṅgama Sūtra (圓覺經, Yuanjue Jing) says: 'Because there is deluded karma, there is a deluded view of the cycle of birth and death. Those who are weary of the cycle of birth and death deludedly see Nirvana.'
Those who practice Dhyana, through meditation and the object of meditation, cut off afflictions and see the true reality; these are all delusions, and truly knowing them leads to liberation. The first verse explains the Dharma (法, method) being practiced. The second verse explains the person who can attain enlightenment. This third verse combines the practitioner and the attained, explaining that they are inseparable from the function of the deluded mind. If one truly awakens, (one will understand that) Nirvana is spoken of to counter the deluded calculation of birth and death. Since the birth and death to be countered do not exist, then the Nirvana that counters them should also be abandoned, so that one can attain all the liberation of a Bodhisattva.
Furthermore, Mahamati (大慧, Dahui), there are two kinds of wisdom of awareness. (Next explaining) the wisdom of grasping characteristics, discrimination, attachment, and establishment. Because the above verse says 'knowing leads to liberation', however, there are also perceptions that do not lead to liberation. Therefore, two kinds of wisdom of awareness are presented to distinguish between superior and inferior. Observing and knowing the emptiness of both the self of persons and the self of phenomena is correct wisdom of awareness. Not understanding the emptiness of the two kinds of self, grasping characteristics, being attached, and establishing a self, such knowledge is incorrect wisdom of awareness and cannot attain liberation.
Observational wisdom refers to observing all Dharmas (法, phenomena). (Next explaining) how one should cultivate observational Dharma. What is the wisdom of grasping characteristics, discrimination, attachment, and establishment. This is called the characteristic of the two kinds of wisdom of awareness. Ordinary people calculate and are attached to the self-nature characteristics of the four great elements of earth, water, fire, and wind, deludedly discriminating, using the five-part method of thesis, reason, and example, accomplishing false and unreal Dharmas and falsely establishing them. This is the characteristic of the two kinds of correct and incorrect wisdom of awareness. The Tathagata (如來, Rulai) uses a wedge to remove a wedge, just like refuting the calculations of external paths as before, also speaking of the three-part comparison and the five-part method.
論也。
菩薩摩訶薩知此智相(至)光明照耀百佛世界 若菩薩摩訶薩。達妄即真。知此二種覺智相。了人法空。我不可得。以離念無相智。而於地前勝解行位。善巧觀察。即入初地。得大乘光明等百三昧門。以彼勝力見百佛。乃至光明照燭百佛世界。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。
善能了知上上地相(至)自覺境界三昧勝樂 言第二離垢地。乃至如來地。皆是成就初地之中十無盡愿。事見華嚴等經。余義經文自顯。
複次大慧菩薩摩訶薩當善了知大種造色 因上外道計有四大種性。造出四大色相故。次勸菩薩當善了知大種造色。令知無實。
云何了知大慧(至)住如實處成無生相 言無生者。通說有二。一理無生。圓成實性本不生故。二事無生。緣生之相即無生故。言住如實處成無生相者。謂觀三界唯心所現。離我我所。能證理事俱無生也。
大慧彼諸大種云何造色(至)大種造色生
【現代漢語翻譯】 現代漢語譯本 論（指《攝大乘論》）。
菩薩摩訶薩了知這種智慧之相（直到）光明照耀百佛世界：如果菩薩摩訶薩，通達虛妄即是真理，了知這兩種覺悟的智慧之相，明白人空和法空的道理，認識到沒有『我』這種東西可以執著。憑藉遠離念頭和沒有形象的智慧，在登地之前的勝解行位，巧妙地觀察，就能進入初地（歡喜地），獲得大乘光明等一百種三昧法門。憑藉這種殊勝的力量，能見到一百尊佛，乃至光明照耀一百個佛世界。所以《攝大乘論》說，菩薩進入初地時，證得十百種明門：一、在一剎那間證得一百種三摩地（Samadhi）。二、以清凈的天眼見到一百個佛國。三、以神通力能夠震動一百個佛世界。四、能夠前往一百個佛世界教化眾生。五、能夠以一身化現一百種不同的身形，讓有情眾生見到。六、能夠成就一百種所化有情。七、如果爲了利益眾生，能夠留住世間一百劫。八、能夠知道前後一百劫的事情。九、能夠以智慧進入一百種法明門，徹底通達明瞭。十、能夠以身觀察一百種眷屬。其餘各地的功德，都成倍地增長。
善於了知上上地的相（直到）自覺境界三昧勝樂：所說的第二離垢地，乃至如來地，都是成就初地中的十種無盡大愿。這些事蹟見於《華嚴經》等經典。其餘的意義，經文字身已經很明顯。
複次，大慧（Mahamati）菩薩摩訶薩，應當善於了知大種造色：因為有些外道認為有四大種性，造出四大色相，所以接下來勸導菩薩應當善於了知大種造色，從而明白這些都是虛幻不實的。
如何了知呢，大慧（Mahamati）（直到）安住于如實之處，成就無生之相：所說的『無生』，一般有兩種解釋。一是理無生，因為圓成實性（Parinispanna）本來就不生不滅。二是事無生，因為因緣所生的現象，其本質就是無生。所說的『安住于如實之處，成就無生之相』，是指觀察三界都是唯心所現，遠離對『我』和『我所』的執著，就能證得理和事都是無生的境界。
大慧（Mahamati），那些大種如何造色（直到）大種造色產生：
【English Translation】 English version Treatise (referring to the Mahāyānasaṃgraha).
A Bodhisattva-Mahāsattva (Great Being Bodhisattva) knowing this aspect of wisdom (until) the light illuminates a hundred Buddha-worlds: If a Bodhisattva-Mahāsattva, understands that delusion is truth, knows these two kinds of awakened wisdom aspects, understands the emptiness of persons and dharmas, realizing that 'I' is unattainable. Relying on wisdom that is free from thoughts and without form, in the stage of superior understanding and practice before reaching the grounds, skillfully observes, and then enters the first ground (Joyful Ground), obtaining a hundred Samadhi (concentration) gates such as the Great Vehicle Light. Relying on that superior power, one sees a hundred Buddhas, and even the light illuminates a hundred Buddha-worlds. Therefore, the Mahāyānasaṃgraha says, 'When a Bodhisattva enters the first ground, they realize ten hundred gates of illumination: 1. In an instant, they realize a hundred Samadhis. 2. With pure heavenly eyes, they see a hundred Buddha-lands. 3. With supernatural powers, they can shake a hundred Buddha-worlds. 4. They can go to a hundred Buddha-worlds to teach sentient beings. 5. They can transform into a hundred different forms with one body, allowing sentient beings to see. 6. They can accomplish a hundred kinds of sentient beings to be transformed. 7. If for the benefit of sentient beings, they can remain in the world for a hundred kalpas (eons). 8. They can know the events of a hundred kalpas in the past and future. 9. They can enter a hundred Dharma illumination gates with wisdom, thoroughly understanding and becoming clear. 10. They can observe a hundred kinds of retinue with their body.' The merits of the remaining grounds increase exponentially.
Being skilled at knowing the aspects of the higher and higher grounds (until) the supreme bliss of self-aware realm Samadhi: The so-called second Immaculate Ground, and even the Tathagata (Thus Come One) Ground, are all accomplishments of the ten inexhaustible vows within the first ground. These events are seen in scriptures such as the Avatamsaka Sutra. The remaining meanings are self-evident in the scripture.
Furthermore, Mahamati (Great Wisdom) Bodhisattva-Mahāsattva, should be skilled at understanding the created forms of the great elements: Because some non-Buddhists believe that there are four great elemental natures, creating the four great form aspects, therefore, next, the Bodhisattva is advised to be skilled at understanding the created forms of the great elements, so as to understand that these are all illusory and unreal.
How to understand, Mahamati (Great Wisdom) (until) dwelling in the place of suchness, accomplishing the aspect of non-origination: The so-called 'non-origination' generally has two explanations. First, the non-origination of principle, because the Parinispanna (perfected nature) is originally unborn and undying. Second, the non-origination of phenomena, because the nature of phenomena arising from conditions is non-origination. The so-called 'dwelling in the place of suchness, accomplishing the aspect of non-origination' refers to observing that the three realms are only manifestations of the mind, being free from attachment to 'self' and 'what belongs to self', one can realize the state where both principle and phenomena are non-originated.
Mahamati (Great Wisdom), how do those great elements create form (until) the creation of form by the great elements arises:
此出外道妄計有四大種生造色也。謂彼妄想計有津潤之性為水大種。生內外水界。內即血汗流液。外則河海泉源。有炎熾成熟之性為火大種。生內外火界。內則體含暖氣。外則焚燎萬物。有飄動之性為風大種。生內外風界。內則氣息運動。外則萬籟俱吟。有色質分齊之性為地大種。生內外地界。內即皮肉筋骨。外則原濕丘陵。妄想計有堅濕暖動離於虛空。由執邪諦。不了五陰虛假積聚。本無自性。言由大種造色生。故上佛告菩薩應善了知。
大慧識者以執著種種(至)于余趣中相續受生 言識者。即上五陰中妄識也。由迷真心而成以執著種種言說境界為親起因故。作業受生。于諸趣中相續不斷。當知內身外境。四大五陰。但是分別心量所現。
大慧地等造色大種因(至)外道分別非是我說 非四大種為大種因。謂皆由心現也。故結云此大種造色相。是外道妄想分別。
複次大慧我今當說五蘊體相(至)非諸聖者 自下復破五蘊皆空。無自性相。非獨色陰四大不實。
諸聖但說如幻所作(至)是名諸蘊自性相 言聖人雖見五蘊。了知不實唯假施設。離異不異。如幻如夢。故大般若云。若菩薩摩訶薩。修行般若波羅蜜多時。如實知色猶如聚沫。性不堅固。如實知受猶如浮泡。虛偽不住速起速滅。
【現代漢語翻譯】 現代漢語譯本： 這些外道錯誤地認為有四大種（四大元素）產生有形之物。他們錯誤地認為津潤的性質是水大種，產生內外水界。內部的水界是血、汗、體液等，外部的水界是河流、海洋、泉水等。炎熱成熟的性質是火大種，產生內外火界。內部的火界是身體包含的暖氣，外部的火界是焚燒萬物。飄動的性質是風大種，產生內外風界。內部的風界是氣息運動，外部的風界是各種聲音。有色質和分界性質的是地大種，產生內外地界。內部的地界是面板、肌肉、筋骨，外部的地界是原始的濕地、丘陵。他們錯誤地認為堅固、潮濕、溫暖、運動脫離於虛空。由於執著于邪惡的真理，不瞭解五陰（色、受、想、行、識）是虛假的積聚，本來沒有自性，說是由四大種產生有形之物。所以佛告訴菩薩應該好好了解。
大慧，有識別能力的人因為執著種種（言說境界），所以在其餘的生命形式中相續受生。這裡說的『有識別能力的人』，就是上面五陰中的妄識。由於迷惑于真如本心，執著于種種言說境界作為親近的起因，所以造業受生，在各種生命形式中相續不斷。應當知道，內在的身體和外在的境界，四大和五陰，都只是分別心的顯現。
大慧，地等造色大種因（不是真實存在的），都是由心顯現的。所以總結說，這種大種產生有形之物的現象，是外道的妄想分別。
再次，大慧，我現在要說五蘊（色、受、想、行、識）的體相（都是空性的），不是那些聖者（所執著的）。下面進一步破斥五蘊皆空，沒有自性相。不僅僅是色陰和四大不真實。
諸位聖者只是說，五蘊如幻象所造（虛假不實），這就是諸蘊的自性相。聖人雖然見到五蘊，但明白它們是不真實的，只是假借施設，既非相同也非不同，如幻如夢。所以《大般若經》說，如果菩薩摩訶薩修行般若波羅蜜多時，如實地知道色猶如聚沫，性質不堅固；如實地知道受猶如浮泡，虛偽不住，迅速生起迅速滅亡。
【English Translation】 English version: These non-Buddhist heretics mistakenly believe that the four great elements (Mahabhuta) produce material forms. They falsely imagine that the property of moisture is the water element, which generates the internal and external realms of water. The internal realm of water is blood, sweat, bodily fluids, etc., while the external realm of water is rivers, oceans, springs, etc. The property of heat and maturation is the fire element, which generates the internal and external realms of fire. The internal realm of fire is the warmth contained in the body, while the external realm of fire is the burning of all things. The property of movement is the wind element, which generates the internal and external realms of wind. The internal realm of wind is the movement of breath, while the external realm of wind is the myriad sounds. The property of color and distinction is the earth element, which generates the internal and external realms of earth. The internal realm of earth is skin, flesh, sinews, and bones, while the external realm of earth is primordial wetlands, hills. They mistakenly believe that solidity, moisture, warmth, and movement are separate from emptiness. Because they are attached to false truths, they do not understand that the five skandhas (form, feeling, perception, mental formations, consciousness) are false aggregates, originally without inherent nature, and say that material forms are produced by the four great elements. Therefore, the Buddha tells the Bodhisattvas that they should understand this well.
'Mahamati (Great Wisdom), those with discernment, because of their attachment to various (verbal expressions and realms), continue to be born in other realms of existence.' The 'those with discernment' mentioned here are the deluded consciousnesses within the five skandhas mentioned above. Because they are deluded by the true mind and attached to various verbal expressions and realms as the proximate cause, they create karma and are born, continuously without end, in various realms of existence. It should be known that the internal body and external realms, the four great elements and the five skandhas, are all merely manifestations of the discriminating mind.
'Mahamati, the earth and other material elements (are not truly existent), they are all manifested by the mind.' Therefore, it is concluded that this phenomenon of the great elements producing material forms is the false discrimination of non-Buddhists.
'Furthermore, Mahamati, I will now speak of the nature of the five skandhas (all are empty), not those adhered to by the sages.' Below, it is further refuted that the five skandhas are all empty, without inherent nature. It is not only the form skandha and the four great elements that are unreal.
'The sages only say that the five skandhas are like illusions created (false and unreal), this is the nature of the skandhas.' Although the sages see the five skandhas, they understand that they are unreal, merely provisional designations, neither the same nor different, like illusions and dreams. Therefore, the Great Perfection of Wisdom Sutra says, 'If a Bodhisattva Mahasattva practices the Perfection of Wisdom, he truly knows that form is like a mass of foam, its nature is not solid; he truly knows that feeling is like a floating bubble, false and impermanent, arising quickly and ceasing quickly.'
如實知想猶如陽焰。水不可得。虛妄渴愛而起是想。如實知行猶如芭蕉。葉葉析除實不可得。如實知識猶如幻事。眾緣和合假施設有。相雖似有而無其實。是故五蘊無別所有。不了如來所證境界。見有蘊法。執著分別常現在前。是名妄想諸蘊自性相。
大慧如是分別汝應舍離(至)猶如大地普益群生 寂靜法者。謂諸法實相。從本已來無有起相也。余義如文。
複次大慧涅槃有四種 上明覺智。以顯生德優劣。此明涅槃。辨其顯德邪正。是謂菩提涅槃二轉依果德也。
何等為四謂諸法自性無性涅槃(至)非我所說 外道計諸法體性是有名自性。后除為無名無性。以冥諦為涅槃。又計有諸法相名種種相性。后觀為無名無性。以神我為涅槃。又通計性相是有名自相性。亦后觀為無名無性。以妄覺為涅槃。上三種正出外道計。又斷五陰六道中流注。以人無我為涅槃。是二乘涅槃。以見有五陰。亦同外道。故楞嚴經聲聞緣覺墮定性者。皆云違遠圓通背涅槃城。
大慧我所說者分別爾炎識滅名為涅槃 前謂證自智境界。轉所依藏識為大涅槃。復云一切識自性習氣。藏識意識見習轉已。我及諸佛說名涅槃。此又獨言分別所知境界識滅。名為涅槃。離通別稱異。皆欲諸識習種現行俱滅也。次文問答可見。
【現代漢語翻譯】 現代漢語譯本： 如實地了知『想』，就像陽焰（陽光照射在空氣中產生的虛幻景象），實際上沒有水可得，只是因為虛妄的渴愛而生起這種『想』。如實地了知『行』，就像芭蕉樹，一層層剝開，實際上什麼也得不到。如實地了知『識』，就像幻術，由各種因緣聚合而假立施設，現象上看似存在，但實際上沒有實體。因此，五蘊（色、受、想、行、識）並沒有各自獨立的實體。不瞭解如來所證悟的境界，就會認為五蘊之法真實存在，執著于分別，這種妄想會不斷出現，這就是妄想所認為的諸蘊自性之相。 大慧（菩薩名），你應該捨棄這樣的分別（直到），就像大地普遍利益眾生。『寂靜法』指的是諸法的真實相狀，從根本上來說，就沒有生起的現象。其餘的意義就像文字所表達的那樣。 再次，大慧，涅槃有四種。（前面說明了覺智，用以顯示生德的優劣。這裡說明涅槃，辨別其顯德的邪正。這就是菩提和涅槃這兩種轉依的果德。） 哪四種呢？分別是諸法自性無性涅槃（直到）非我所說。外道認為諸法的體性是存在的，稱之為『自性』，後來又否定其存在，稱之為『無性』，並將冥諦（一種神秘的境界）作為涅槃。又認為諸法有各種不同的相，稱之為『種種相性』，後來又觀其為空無，稱之為『無性』，並將神我作為涅槃。還有一種普遍的觀點認為性相是存在的，稱之為『自相性』，後來也觀其為空無，稱之為『無性』，並將妄覺作為涅槃。以上三種是直接指出外道的觀點。還有一種是斷除五陰（色、受、想、行、識）在六道（天、人、阿修羅、地獄、餓鬼、畜生）中的流轉，以人無我作為涅槃。這是二乘（聲聞乘和緣覺乘）的涅槃。因為他們仍然認為五陰是存在的，所以也和外道一樣。因此，《楞嚴經》中說聲聞和緣覺墮入定性，都是因為違背了圓通，背離了涅槃城。 大慧，我所說的涅槃，是指分別爾炎識滅，稱之為涅槃。前面說的是證悟自智的境界，將所依的藏識（阿賴耶識）轉變為大涅槃。又說一切識的自性習氣，藏識、意識、見習都轉變之後，我和諸佛稱之為涅槃。這裡又單獨說分別所知的境界識滅，稱之為涅槃。無論從總體上還是從個別方面來說，都是希望各種識的習氣種子和現行都一起滅除。接下來的問答中可以看出來。
【English Translation】 English version: Knowing 'thought' (saṃjñā) as it truly is, is like a mirage (mṛgatṛṣṇā). Water cannot be obtained. This 'thought' arises from false thirst and craving. Knowing 'action' (saṃskāra) as it truly is, is like a banana tree. Peel away each layer of leaves, and nothing substantial can be found. Knowing 'consciousness' (vijñāna) as it truly is, is like an illusion (māyā). It is a temporary arrangement established by the combination of various causes and conditions. Although the appearance seems real, it has no actual substance. Therefore, the five aggregates (skandha) [form (rūpa), feeling (vedanā), thought (saṃjñā), action (saṃskāra), and consciousness (vijñāna)] do not have separate, independent entities. Not understanding the realm realized by the Tathāgata (如來, one of the titles of a Buddha), one sees the existence of the dharmas of the aggregates, clinging to distinctions, and this delusion constantly arises. This is called the nature of the self-characteristics of the aggregates as perceived by delusion. Mahāmati (大慧, name of a Bodhisattva), you should abandon such distinctions (until) like the earth, universally benefiting all beings. 'The Dharma of Tranquility' refers to the true nature of all dharmas, which, from the very beginning, has no arising phenomenon. The remaining meaning is as expressed in the text. Furthermore, Mahāmati, there are four kinds of Nirvāṇa. (The previous section explained the wisdom of awakening, to show the superiority or inferiority of the virtues of arising. This section explains Nirvāṇa, distinguishing the correctness or incorrectness of its manifest virtues. This is the fruit of the two transformations of reliance, Bodhi and Nirvāṇa.) What are the four? They are: Nirvāṇa of the self-nature of all dharmas being without nature (until) not spoken by me. The heretics (外道, non-Buddhist schools of thought) believe that the essence of all dharmas exists, calling it 'self-nature' (自性, svabhāva). Later, they deny its existence, calling it 'without nature' (無性, niḥsvabhāva), and take the Pradhāna (冥諦, the unmanifested principle of nature in Sāṃkhya philosophy) as Nirvāṇa. They also believe that dharmas have various different characteristics, calling them 'various characteristic natures' (種種相性, nānātva-lakṣaṇa-svabhāva). Later, they view them as empty, calling them 'without nature,' and take the Ātman (神我, the self or soul) as Nirvāṇa. There is also a common view that nature and characteristics exist, calling it 'self-characteristic nature' (自相性, svalakṣaṇa-svabhāva). Later, they also view it as empty, calling it 'without nature,' and take false awareness (妄覺, vikalpa-jñāna) as Nirvāṇa. The above three directly point out the views of the heretics. There is also the cutting off of the flow of the five aggregates (五陰, skandha) [form (rūpa), feeling (vedanā), thought (saṃjñā), action (saṃskāra), and consciousness (vijñāna)] in the six realms (六道, ṣaḍ-gati) [devas (天), humans (人), asuras (阿修羅), hell-beings (地獄), hungry ghosts (餓鬼), and animals (畜生)], taking the non-self of a person (人無我, pudgala-nairātmya) as Nirvāṇa. This is the Nirvāṇa of the Two Vehicles (二乘, śrāvakayāna and pratyekabuddhayāna) [the Vehicle of Hearers (聲聞乘, śrāvakayāna) and the Vehicle of Solitary Buddhas (緣覺乘, pratyekabuddhayāna)]. Because they still believe that the five aggregates exist, they are the same as the heretics. Therefore, the Śūraṅgama Sūtra (楞嚴經) says that those who fall into fixed nature among the Hearers and Solitary Buddhas are all because they go against the perfect penetration and turn away from the city of Nirvāṇa. Mahāmati, what I speak of as Nirvāṇa is the cessation of the discriminating ālaya-consciousness (爾炎識, ālaya-vijñāna), which is called Nirvāṇa. The previous section spoke of realizing the realm of self-wisdom, transforming the ālaya-consciousness (藏識, ālaya-vijñāna) on which one relies into the Great Nirvāṇa. It also said that after the habitual energies of the self-nature of all consciousnesses, the ālaya-consciousness, the mind-consciousness, and the habits of seeing have all been transformed, I and the Buddhas call it Nirvāṇa. Here, it is said separately that the cessation of the consciousness of the realm of what is known is called Nirvāṇa. Whether speaking generally or specifically, it is hoped that the seeds of habitual energies and the manifest activities of all consciousnesses will all be extinguished together. This can be seen in the following questions and answers.
大慧言世尊豈不建立八種識耶(至)七識得生 如來言分別識滅名涅槃。大慧疑之與前說異。故問豈不建立八種識耶。而獨言爾炎識滅。非餘七識皆滅。佛語大慧。以彼意識通三性故。起惑造業與諸識為因。及緣境界故。餘七種識依之而起。意識若滅。則余識不生。
大慧意識分別境界(至)思量隨轉無別體相 言六識了境起計著時。生三習氣。熏習增長阿賴耶識。由是末那第七意俱。執我我所。恒審思量相續隨轉。無別體相。
藏識為因為所緣故(至)心聚生起展轉為因 又根本識為因。變起根身種子器界為所緣故。故云執著自心所現境界諸心聚生。是謂從種起現。由現生種。現種無性猶如茭蘆。遞相為因。故云展轉為因。
大慧譬如海浪(至)是故意識滅時七識亦滅 如海中波浪互相排引。亦展轉相生。色聲香味觸。是自心現境界風。吹動諸識唸唸起滅。亦復如是。故言意識滅時。餘七識亦滅。
爾時世尊重說頌曰我不以自性及以于相作 頌上外道四種涅槃。謂我不以自性作相滅。以冥諦等為涅槃。
分別境識滅如是說涅槃 頌上妄見境界識滅。是如來涅槃。
意識為心因心為意境界因及所緣故諸識依止生 頌上八識展轉互為因。
如大瀑流盡波浪則不起如是
【現代漢語翻譯】 現代漢語譯本 大慧菩薩問佛陀：『世尊，您不是建立了八種識嗎？』（至）『七識才能產生。』如來說：『分別識滅了就叫做涅槃。』大慧菩薩對此感到疑惑，因為這與之前所說的不同。所以他問：『您不是建立了八種識嗎？』而只說爾炎識滅了，並非其餘七識都滅了。佛陀告訴大慧菩薩：『因為這個意識貫通三性，能生起迷惑、造作惡業，作為其他諸識的因，並且緣于境界。其餘七種識依它而生起。意識如果滅了，那麼其餘的識就不會產生。』 大慧菩薩說，意識分別境界（至）思量隨之運轉，沒有別的自體和形相。六識了知境界，生起計較執著時，產生三種習氣，熏習增長阿賴耶識（ālaya-vijñāna，藏識）。因此，末那識（manas，第七識）與意識一同，執著于『我』和『我所』，恒常審察思量，相續隨之運轉，沒有別的自體和形相。 藏識作為因，也作為所緣（至）心識聚合生起，輾轉互為因。根本識（阿賴耶識）作為因，變現根身、種子、器世界作為所緣。所以說執著于自心所顯現的境界，各種心識聚合生起。這就是從種子生出現行，由現行生起種子。現行和種子沒有自性，就像茭草和蘆葦一樣，互相遞相為因。所以說輾轉互為因。 大慧菩薩說，譬如海浪（至）所以意識滅的時候，七識也滅。就像海中的波浪互相推引，也輾轉相生。色、聲、香、味、觸，是自心顯現的境界風。吹動諸識，唸唸生滅，也是這樣。所以說意識滅的時候，其餘七識也滅。 這時，世尊又說了偈頌：『我不以自性及以于相作』，這是針對外道四種涅槃的說法。意思是，我不是以自性來造作相滅，以冥諦等作為涅槃。 『分別境識滅如是說涅槃』，這是針對妄見境界識滅的說法，這是如來說的涅槃。 『意識為心因，心為意境界因，及所緣故，諸識依止生』，這是說八識輾轉互相為因。 『如大瀑流盡，波浪則不起，如是。』
【English Translation】 English version Mahamati (mahāmati) said to the World Honored One: 'World Honored One, didn't you establish the eight kinds of consciousnesses?' (to) 'The seven consciousnesses can then arise.' The Tathagata (tathāgata) said: 'The cessation of the discriminating consciousness is called Nirvana (nirvāṇa).' Mahamati doubted this because it was different from what was said before. So he asked: 'Didn't you establish the eight kinds of consciousnesses?' And only said that the ālaya-vijñāna (ālaya-vijñāna, storehouse consciousness) ceases, not that the other seven consciousnesses all cease. The Buddha (buddha) told Mahamati: 'Because this consciousness pervades the three natures, it can give rise to delusion, create karma, act as the cause for the other consciousnesses, and be conditioned by objects. The other seven consciousnesses arise dependent on it. If the consciousness ceases, then the other consciousnesses will not arise.' Mahamati said that the consciousness discriminates objects (to) thinking follows its movement, without a separate substance or form. When the six consciousnesses understand objects and give rise to calculation and attachment, they produce three kinds of habitual energies, which熏習(xūnxí) and increase the ālaya-vijñāna (ālaya-vijñāna, storehouse consciousness). Therefore, the manas (manas, seventh consciousness) together with the consciousness, clings to 'I' and 'mine,' constantly examines and thinks, and continuously follows its movement, without a separate substance or form. The storehouse consciousness acts as a cause and also as an object (to) aggregates of consciousness arise, mutually acting as causes. The fundamental consciousness (ālaya-vijñāna) acts as a cause, transforming the roots, body, seeds, and the world of objects as its objects. Therefore, it is said to cling to the objects manifested by one's own mind, and various aggregates of consciousness arise. This is the arising of manifestation from seeds, and the arising of seeds from manifestation. Manifestation and seeds have no self-nature, like reeds and rushes, mutually acting as causes. Therefore, it is said that they mutually act as causes. Mahamati said, for example, ocean waves (to) therefore, when the consciousness ceases, the seven consciousnesses also cease. Just like the waves in the ocean push and pull each other, and also arise in succession. Form, sound, smell, taste, and touch are the wind of objects manifested by one's own mind. Blowing the consciousnesses, thoughts arise and cease, and it is also like this. Therefore, it is said that when the consciousness ceases, the other seven consciousnesses also cease. At this time, the World Honored One again spoke a verse: 'I do not create cessation with self-nature and with form,' this is in response to the four kinds of Nirvana of the heretics. It means that I do not create the cessation of form with self-nature, taking the Pradhāna (pradhāna) etc. as Nirvana. 'The cessation of discriminating objects and consciousness is what is said to be Nirvana,' this is in response to the false view of the cessation of objects and consciousness, this is the Nirvana spoken by the Tathagata. 'Consciousness is the cause of the mind, the mind is the cause of the objects of consciousness, and because of the object, the consciousnesses arise dependent on it,' this is saying that the eight consciousnesses mutually act as causes. 'Like a great waterfall ceasing, the waves will not arise, like this.'
意識滅種種識不生 如流盡則無波。以譬意識滅。餘七識亦不生。頌上喻並法合也。問前云諸外道說。取境界相續識滅。即無始相續識滅。又云聲聞妄計未來根境滅。以為涅槃。根境既滅。識亦不生。今言如是意識滅。種種識不生。與彼外道二乘何以異也。答外道見身壞命終六識不取境。不知但是妄緣離故。計謂相續六識滅。即無始相續識滅。墮落斷見。二乘雖未來根境滅。相續六識但現行滅。而習種實未滅也。此謂賴耶識中意識習種種相續永滅。則餘七識亦隨滅。故不同耳。
複次大慧我今當說(至)不更取著妄所計相 因上言妄想分別爾炎識滅。名為涅槃。今正明滅妄想識差別通相。令諸菩薩了知不實。超諸妄想到如來境界。知外道法諸見不生。離能所分別。于緣起中不復妄計也。
大慧云何妄計自性差別相(至)妄計自性差別相 徴列十二種妄分別名。義如下釋。
云何言說分別(至)是名言說分別 計著種種音聲章句。以為有性。名言說分別也。
云何所說分別(至)是名所說分別 計有五法三自性。名所說分別。
云何相分別(至)是名相分別 言計有四大相。是名相分別。
云何財分別(至)是名財分別 計有財利慳貪取著。名財分別。
云何自性分別(至
【現代漢語翻譯】 現代漢語譯本：意識滅盡，種種識便不再產生，就像水流乾涸，就不會再有波浪。這用來比喻意識滅盡，其餘七識也不會產生。這是用比喻和佛法相結合來解釋上面的內容。有人問：前面說外道認為，取境界的相續識滅盡，就是無始相續識滅盡。又說聲聞乘錯誤地認為未來根和境界滅盡，就是涅槃。根和境界既然滅盡，識也不會產生。現在說像這樣意識滅盡，種種識便不再產生，這與外道和二乘的觀點有什麼不同呢？回答是：外道看到身體壞滅，生命終結，六識不再取境界，卻不知道這只是因為虛妄的因緣離散的緣故，就認為相續的六識滅盡，就是無始相續識滅盡，這是墮入了斷見。二乘雖然認為未來根和境界滅盡，相續的六識只是現行的滅盡，而習氣種子實際上並沒有滅盡。這裡所說的是阿賴耶識中意識的習氣和種種相續永遠滅盡，那麼其餘七識也隨之滅盡，所以與外道和二乘不同。
現代漢語譯本：其次，大慧（Mahamati），我現在要說（直到）不再執著虛妄所計度的現象。因為上面說到妄想分別導致了炎識的滅亡，名為涅槃。現在正式闡明滅除妄想識的差別和共通之處，讓各位菩薩瞭解這些都是不真實的，超越各種妄想，到達如來（Tathagata）的境界，知道外道的法和各種見解都不會產生，遠離能和所的分別，在緣起法中不再虛妄地計度。
現代漢語譯本：大慧，什麼是虛妄計度的自性差別相（svabhāva-viśeṣa-lakṣaṇa）（直到）虛妄計度的自性差別相？這是提問並列出十二種虛妄分別的名稱，含義如下面的解釋。
現代漢語譯本：什麼是言說分別？（直到）這就是言說分別。執著于各種音聲、章節和語句，認為它們具有自性，這叫做言說分別。
現代漢語譯本：什麼是所說分別？（直到）這就是所說分別。認為存在五法和三自性，這叫做所說分別。
現代漢語譯本：什麼是相分別？（直到）這就是相分別。認為存在四大相，這叫做相分別。
現代漢語譯本：什麼是財分別？（直到）這就是財分別。計較財物利益，吝嗇貪婪，執著于獲取，這叫做財分別。
現代漢語譯本：什麼是自性分別？（直到
【English Translation】 English version: When consciousness ceases, all kinds of consciousnesses no longer arise, just as when a stream dries up, there are no more waves. This is used as a metaphor for the cessation of consciousness, and the remaining seven consciousnesses will not arise either. This is combining metaphor and Dharma to explain the above content. Someone asks: Earlier it was said that externalists believe that the cessation of the continuous consciousness that grasps objects is the cessation of beginningless continuous consciousness. It was also said that Sravakas mistakenly believe that the cessation of future roots and objects is Nirvana. Since roots and objects have ceased, consciousness will not arise either. Now it is said that when consciousness ceases in this way, all kinds of consciousnesses no longer arise. How is this different from the views of externalists and the Two Vehicles? The answer is: Externalists see that when the body is destroyed and life ends, the six consciousnesses no longer grasp objects, but they do not know that this is only because the false conditions have dispersed. They mistakenly believe that the cessation of the continuous six consciousnesses is the cessation of beginningless continuous consciousness, which is falling into nihilistic views. Although the Two Vehicles believe that future roots and objects cease, the continuous six consciousnesses only cease in their present manifestation, but the seeds of habit are not actually extinguished. What is said here is that the habits and various continuations of consciousness in the Alaya consciousness are permanently extinguished, then the remaining seven consciousnesses will also cease accordingly, so it is different from externalists and the Two Vehicles.
English version: Furthermore, Mahamati, I will now speak (until) no longer clinging to falsely conceived phenomena. Because it was mentioned above that delusional discrimination leads to the extinction of the flaming consciousness, which is called Nirvana. Now, I will formally clarify the differences and commonalities in extinguishing delusional consciousness, so that all Bodhisattvas can understand that these are unreal, transcend all delusions, reach the realm of the Tathagata, and know that the Dharma of externalists and various views will not arise, be free from the discrimination of subject and object, and no longer falsely conceive in dependent origination.
English version: Mahamati, what is the falsely conceived characteristic of self-nature (svabhāva-viśeṣa-lakṣaṇa) (until) the falsely conceived characteristic of self-nature? This is asking and listing the names of the twelve kinds of false discriminations, the meanings of which are explained below.
English version: What is verbal discrimination? (until) This is called verbal discrimination. Clinging to various sounds, chapters, and sentences, believing that they have self-nature, this is called verbal discrimination.
English version: What is spoken discrimination? (until) This is called spoken discrimination. Believing that there are five dharmas and three self-natures, this is called spoken discrimination.
English version: What is characteristic discrimination? (until) This is called characteristic discrimination. Believing that there are four great characteristics, this is called characteristic discrimination.
English version: What is wealth discrimination? (until) This is called wealth discrimination. Calculating wealth and benefits, being stingy and greedy, clinging to acquisition, this is called wealth discrimination.
English version: What is self-nature discrimination? (until
)是名自性分別 如計有四大性。言地性堅。水性濕。火性熱。風性動。乃至真俗。各有自性不同。名自性分別。
云何因分別(至)是名因分別 言若因若緣。有無分別因相生。是名因分別。
云何見分別(至)是名見分別 依此有無起四句見。是名見分別。
云何理分別(至)是名理分別 於五蘊中計我我所。說虛妄法。是名理分別。
云何生分別(至)是名生分別 計有無法定從緣生。是名生分別。
云何不生分別(至)是名不生分別 計諸法本不生。無有體性。不假緣起。從因緣生者無因無果。是名不生分別。
云何相屬分別(至)是名相屬分別 計。有為諸法。俱有因果遞相系屬。如以金為縷。金即在縷。縷即在金。是名相屬分別。
云何縛解分別(至)是名縛解分別 計有煩惱能縛眾生。后時修道能解眾生。如人先以繩縛。縛已復解亦復如是。名縛解分別。
大慧此是妄計性差別相(至)若有若無 言愚夫妄計有無。生此分別。
大慧于緣起中(至)凡愚分別見異於幻 于依他緣起中生種種妄想自性。如依咒術見諸幻事。愚夫妄想見異於幻。計有種種實物。
大慧幻與種種(至)于幻有無不應生著 言咒術與種種物離一異也。若種種物異
【現代漢語翻譯】 現代漢語譯本： 這被稱為自性分別（Sva-lakṣaṇa-vikalpa），例如計度四大之自性。說地之自性為堅，水之自性為濕，火之自性為熱，風之自性為動。乃至真諦和俗諦，各自有不同的自性，這被稱為自性分別。
什麼叫做因分別？（Hetu-vikalpa）……這被稱為因分別。意思是說，若因若緣，有無的分別因相而生，這被稱為因分別。
什麼叫做見分別？（Dṛṣṭi-vikalpa）……這被稱為見分別。依此有無而生起四句見，這被稱為見分別。
什麼叫做理分別？（Yukti-vikalpa）……這被稱為理分別。於五蘊之中計度有我及我所，說虛妄之法，這被稱為理分別。
什麼叫做生分別？（Utpāda-vikalpa）……這被稱為生分別。計度有法或無法必定從因緣而生，這被稱為生分別。
什麼叫做不生分別？（Anutpāda-vikalpa）……這被稱為不生分別。計度諸法本來不生，沒有自體之體性，不依賴因緣而生起。從因緣生者，無因也無果，這被稱為不生分別。
什麼叫做相屬分別？（Sambandha-vikalpa）……這被稱為相屬分別。計度有為諸法，俱有因果，遞相系屬。例如用金子做成絲線，金子就在絲線中，絲線就在金子中，這被稱為相屬分別。
什麼叫做縛解分別？（Bandhana-mokṣa-vikalpa）……這被稱為縛解分別。計度有煩惱能夠束縛眾生，後來修道能夠解脫眾生。如同人先用繩子捆綁，捆綁之後又解開，也是這樣。這被稱為縛解分別。
大慧（Mahāmati），這些是妄計性的差別相……若有若無。意思是說，愚夫妄計有和無，生起這些分別。
大慧，于緣起中……凡夫愚人分別所見不同於幻象。于依他緣起（paratantra）中生起種種妄想自性，如同依靠咒術見到各種幻事。愚夫妄想所見不同於幻象，計度有種種實物。
大慧，幻象與種種……對於幻象的有無不應該生起執著。意思是說，咒術與種種事物，離於一異也。如果種種事物不同
【English Translation】 English version: This is called Sva-lakṣaṇa-vikalpa (Discrimination of Self-nature), such as considering the self-nature of the four great elements. Saying that the self-nature of earth is solidity, the self-nature of water is moisture, the self-nature of fire is heat, and the self-nature of wind is motion. Even the true and conventional truths each have different self-natures. This is called Sva-lakṣaṇa-vikalpa (Discrimination of Self-nature).
What is Hetu-vikalpa (Discrimination of Cause)? ... This is called Hetu-vikalpa (Discrimination of Cause). It means that whether it is cause or condition, the discrimination of existence and non-existence arises from causal relationships. This is called Hetu-vikalpa (Discrimination of Cause).
What is Dṛṣṭi-vikalpa (Discrimination of Views)? ... This is called Dṛṣṭi-vikalpa (Discrimination of Views). Based on this existence and non-existence, the fourfold views arise. This is called Dṛṣṭi-vikalpa (Discrimination of Views).
What is Yukti-vikalpa (Discrimination of Reasoning)? ... This is called Yukti-vikalpa (Discrimination of Reasoning). Within the five skandhas (aggregates), there is the calculation of 'I' and 'mine,' speaking of false dharmas. This is called Yukti-vikalpa (Discrimination of Reasoning).
What is Utpāda-vikalpa (Discrimination of Production)? ... This is called Utpāda-vikalpa (Discrimination of Production). Calculating that existence or non-existence must arise from conditions, this is called Utpāda-vikalpa (Discrimination of Production).
What is Anutpāda-vikalpa (Discrimination of Non-production)? ... This is called Anutpāda-vikalpa (Discrimination of Non-production). Calculating that all dharmas are originally unproduced, without inherent nature, not arising from conditions. Those arising from conditions have neither cause nor effect. This is called Anutpāda-vikalpa (Discrimination of Non-production).
What is Sambandha-vikalpa (Discrimination of Relation)? ... This is called Sambandha-vikalpa (Discrimination of Relation). Calculating that conditioned dharmas all have cause and effect, mutually related. For example, using gold to make thread, the gold is in the thread, and the thread is in the gold. This is called Sambandha-vikalpa (Discrimination of Relation).
What is Bandhana-mokṣa-vikalpa (Discrimination of Bondage and Liberation)? ... This is called Bandhana-mokṣa-vikalpa (Discrimination of Bondage and Liberation). Calculating that afflictions can bind sentient beings, and later, practicing the path can liberate sentient beings. Just as a person first binds with a rope, and after binding, unties it. It is also like this. This is called Bandhana-mokṣa-vikalpa (Discrimination of Bondage and Liberation).
Mahāmati, these are the differentiated characteristics of the imagined nature... whether existent or non-existent. It means that foolish people falsely calculate existence and non-existence, giving rise to these discriminations.
Mahāmati, in dependent origination... ordinary foolish people see differences from illusions. In paratantra (dependent origination), various imagined natures arise, just as seeing various illusory things by relying on mantras. Foolish people imagine that what they see is different from illusions, calculating that there are various real objects.
Mahāmati, illusions and various... one should not become attached to the existence or non-existence of illusions. It means that mantras and various things are neither one nor different. If various things are different
咒術者。咒術不應與種種物為因。若言種種物與咒術一者。咒術與種種物應無差別。然見咒術與種種物差別。是故離異不異。故告大慧及諸菩薩。如依幻術生種種物。離一異有無。莫計著也。
爾時世尊重說頌言心為境所縛覺想智隨轉 言愚夫妄心為生死境界所縛。妄想智隨境界轉也。覺謂妄覺也。
無相最勝處平等智慧生 無相處八地也。最勝處佛地也。言上二地得生死涅槃平等。
在妄計是有于緣起則無 如依藤計蛇。妄情謂有。于藤緣起。蛇相實無。
妄計迷惑取緣起離分別 言妄計惑心取藤為蛇。緣起藤體實非蛇相。此一行舉緣起破妄計也。
種種支分生如幻不成就雖現種種相妄分別則無 謂有種種名相支分生。如幻所起則不成種種。雖現諸相。了妄分別則皆無實。唯識論云。依他起自性分別緣所生。此一行破緣起也。
彼相即是過皆從心縛生妄計者不了分別緣起法 彼緣起相即是過者。謂從心縛煩惱而生。愚人不了故分別為實有無。
此諸妄計性皆即是緣起 上言緣起從妄計心縛生。此又謂妄計性從緣起生。即是緣起也。
妄計有種種緣起中分別 此妄計性種種。于緣起中生計度分別。故唯識云。由彼彼遍計。遍計種種物。此遍計所執。自性無所有。
【現代漢語翻譯】 現代漢語譯本：咒術者啊，咒術不應該以各種事物作為原因。如果說各種事物與咒術是同一的，那麼咒術與各種事物就應該沒有差別。然而，我們看到咒術與各種事物是有差別的。因此，它們既非相同也非相異。所以告訴大慧（Mahamati，菩薩名）以及各位菩薩，就像依靠幻術產生各種事物一樣，要遠離對一異、有無的執著。
這時，世尊（Bhagavan，佛的尊稱）再次說了偈語：心被外境所束縛，覺想智隨著它而轉變。這是說愚昧之人虛妄的心被生死輪迴的境界所束縛，虛妄的意識隨著外境而流轉。這裡的『覺』指的是虛妄的覺悟。
無相的最殊勝之處，平等智慧從中產生。『無相處』指的是八地（菩薩修行第八個階段）。『最勝處』指的是佛地（成佛的境界）。這是說在第八地和佛地能夠獲得對生死和涅槃的平等認知。
在虛妄的計度中認為它存在，但在緣起法中它並不存在。就像把繩子誤認為蛇一樣，在虛妄的情感中認為蛇是存在的，但從繩子緣起的角度來看，蛇的相狀實際上是不存在的。
虛妄的計度使人迷惑，執取繩子為蛇，但緣起的繩子本體實際上不是蛇的相狀。這一行偈語是用緣起法來破除虛妄的計度。
種種支分生起，如同幻象一樣不能成就真實，雖然顯現出種種相狀，但虛妄的分別實際上並不存在。意思是說，種種名相支分生起，如同幻術所產生的事物一樣，不能成就真實。雖然顯現出各種相狀，但如果明白了這些都是虛妄的分別，那麼一切都無真實可言。《唯識論》中說，依他起自性是分別的因緣所生。這一行偈語是破除緣起法。
那些相狀就是過失，都是從心被束縛而產生。虛妄計度的人不瞭解，所以分別緣起法。那些緣起的相狀就是過失，意思是說，它們是從心被煩惱束縛而產生的。愚昧的人不瞭解這個道理，所以分別它們為真實存在或不存在。
這些虛妄計度的自性，都即是緣起。上面說緣起是從虛妄計度的心被束縛而產生，這裡又說虛妄計度的自性是從緣起而生，也就是緣起。
虛妄計度中有種種，在緣起中進行分別。這種虛妄計度的自性有種種，在緣起中產生計度和分別。所以《唯識論》中說，由於種種遍計所執，才遍計種種事物。這種遍計所執的自性，實際上是空無所有的。
【English Translation】 English version: O, you who practice incantations, incantations should not have various things as their cause. If it is said that various things and incantations are the same, then incantations and various things should be no different. However, we see that incantations and various things are different. Therefore, they are neither the same nor different. Therefore, I tell Mahamati (name of a Bodhisattva) and all Bodhisattvas, just as various things arise from illusion, stay away from clinging to oneness and otherness, existence and non-existence.
At that time, the Bhagavan (the Blessed One, honorific title for the Buddha) spoke again in verse: The mind is bound by objects, and the intellect of perception follows its transformations. This means that the deluded mind of foolish beings is bound by the realm of birth and death, and the intellect of delusion follows the transformations of objects. 'Perception' here refers to deluded perception.
In the absence of characteristics, the most excellent place, equal wisdom arises. 'The absence of characteristics' refers to the eighth Bhumi (eighth stage of a Bodhisattva's path). 'The most excellent place' refers to the Buddha Bhumi (Buddha's stage). This means that in the eighth Bhumi and the Buddha Bhumi, one attains equality between birth and death and Nirvana.
In delusion, one thinks it exists, but in dependent origination, it does not exist. It is like mistaking a rope for a snake. In delusion, one thinks the snake exists, but from the perspective of the rope's dependent origination, the appearance of the snake does not actually exist.
Delusion confuses people, grasping the rope as a snake, but the essence of the rope in dependent origination is not actually the appearance of a snake. This line of verse uses dependent origination to break through delusion.
Various parts arise, like illusions, they cannot achieve reality. Although various appearances manifest, deluded discriminations are actually non-existent. It means that various names and parts arise, like things produced by illusion, they cannot achieve reality. Although various appearances manifest, if one understands that these are all deluded discriminations, then everything is without reality. The Vijnaptimatrata-siddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) says that the dependent nature arises from the conditions of discrimination. This line of verse breaks through dependent origination.
Those appearances are faults, all arising from the mind being bound. Those who are deluded do not understand, so they discriminate dependent origination. Those appearances of dependent origination are faults, meaning that they arise from the mind being bound by afflictions. Foolish people do not understand this principle, so they discriminate them as truly existing or not existing.
These natures of delusion are all dependent origination. Above, it was said that dependent origination arises from the mind of delusion being bound. Here, it is said that the nature of delusion arises from dependent origination, which is dependent origination.
In delusion, there are various things, and in dependent origination, there is discrimination. This nature of delusion is various, and in dependent origination, it gives rise to calculation and discrimination. Therefore, the Vijnaptimatrata-siddhi says that due to various conceptual constructions, various things are conceptually constructed. This nature of conceptual construction is actually empty and without anything.
世俗第一義第三無因生 明有世俗諦。第一義諦。無有第三。若說第三諦。即同外道無因生也。
妄計是世俗斷則聖境界 由妄計緣而生三界生死有無一切諸法。即是世諦。若了緣無性妄想滅。即是聖人所行境界第一義也。故唯識論謂諸法性略有二種。一者虛妄。謂妄計所執。二者真實。謂圓成實。復有二種。一者世俗謂依他起。二者勝義。謂圓成實。故云圓成實于彼。常遠離前性。謂于依他。若離妄計即圓成實。故云斷則聖境界。
如修觀行者於一種種現於彼無種種妄計相如是 如二乘外道修觀行者。若作青想觀時。天地萬物莫不皆青。赤黃白等亦復如是。元無青處。正作青想。即是青也。即是無青處見青。以譬凡夫外道。妄見有無生死諸法。亦是無生死諸法處。妄見有也。故言妄計相如是。
如目種種翳妄想見眾生彼無色非色不了緣起然 不覺緣起唯假施設者。亦如不覺垂髮火輪不實耳。
如金離塵垢如水離泥濁如虛空無雲妄想凈如是 此言離妄計垢濁。了緣起雲翳。即是圓成清凈實性。故以上三為喻。
無有妄計性而有于緣起建立及誹謗由斯分別壞 計緣起為有名建立。計妄想為無名誹謗。言作此有無見者。由妄分別。自破正見。
若無妄計性而有緣起者(至)而
【現代漢語翻譯】 現代漢語譯本 『世俗第一義第三無因生』，說明有世俗諦（Samvriti-satya，相對真理），第一義諦（Paramartha-satya，勝義諦，絕對真理），沒有第三種諦。如果說有第三種諦，就等同於外道所說的無因生（Ahetuka-vada，無因而生）。
『妄計是世俗斷則聖境界』，由於虛妄分別的緣故，產生了三界（Trailokya，欲界、色界、無色界）的生死、有無等一切諸法，這就是世俗諦。如果了知諸法緣起無自性，斷滅虛妄分別，那就是聖人所行的境界，即第一義諦。所以《唯識論》說，諸法的體性略有二種：一是虛妄，即虛妄分別所執著的；二是真實，即圓成實性（Parinispanna，究竟真實的自性）。又有二種：一是世俗，即依他起性（Paratantra，因緣和合而生）；二是勝義，即圓成實性。所以說圓成實性，常常遠離前面的虛妄分別性。對於依他起性來說，如果遠離虛妄分別，就是圓成實性。所以說『斷則聖境界』。
『如修觀行者於一種種現於彼無種種妄計相如是』，比如二乘（Sravaka-yana，聲聞乘；Pratyeka-buddha-yana，緣覺乘）外道修觀行的人，如果作青色觀想時，天地萬物沒有不呈現青色的。紅色、黃色、白色等等也是這樣。本來沒有青色的地方，正在作青色觀想，那就是青色了。這就是在沒有青色的地方見到青色。以此來比喻凡夫外道，虛妄地見到有生死、有無等諸法，也是在沒有生死等諸法的地方，虛妄地見到有。所以說『妄計相如是』。
『如目種種翳妄想見眾生彼無色非色不了緣起然』，不能覺察諸法緣起，只是假名安立的人，也就像不能覺察眼翳、垂髮、火輪等是不真實的。
『如金離塵垢如水離泥濁如虛空無雲妄想凈如是』，這是說遠離虛妄分別的垢濁，了知緣起的雲翳，就是圓成清凈的實性。所以用以上三種事物來作比喻。
『無有妄計性而有于緣起建立及誹謗由斯分別壞』，執著緣起為有，是建立；執著妄想為無，是誹謗。說作出這種有無見解的人，由於虛妄分別，自己破壞了正確的見解。
『若無妄計性而有緣起者(至)』
【English Translation】 English version 'The mundane, the ultimate, the third without cause of arising' clarifies that there is the Samvriti-satya (conventional truth), the Paramartha-satya (ultimate truth), and no third truth. If a third truth is asserted, it is akin to the Ahetuka-vada (doctrine of causeless origination) of non-Buddhist schools.
'False imputation is the mundane; cessation is the realm of the noble' indicates that due to false imputation, all phenomena such as birth and death, existence and non-existence in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) arise. This is the mundane truth. If one understands that phenomena are without inherent existence due to dependent origination and extinguishes false conceptions, that is the realm traversed by the noble ones, the ultimate truth. Therefore, the Vijnaptimatrata-siddhi (Treatise on Consciousness-Only) states that the nature of phenomena can be summarized into two types: the illusory, which is what is grasped by false imputation, and the real, which is the Parinispanna (perfected nature). There are also two types: the mundane, which is the Paratantra (dependently arisen), and the ultimate, which is the Parinispanna. Thus, it is said that the Parinispanna is always separate from the former nature, meaning that in relation to the Paratantra, if one is free from false imputation, it is the Parinispanna. Hence, 'cessation is the realm of the noble'.
'Like a practitioner of contemplation, one kind appears in various ways; in that, there is no manifold false imputation, thus it is' is exemplified by practitioners of contemplation in the two vehicles (Sravaka-yana, the vehicle of hearers; Pratyeka-buddha-yana, the vehicle of solitary realizers) and non-Buddhists. If they cultivate the contemplation of blueness, everything in the world appears blue. The same is true for red, yellow, white, and so on. Originally, there is no place that is blue, but by cultivating the thought of blueness, it becomes blue. This is seeing blueness where there is no blueness. This is used as a metaphor for ordinary beings and non-Buddhists who falsely see phenomena such as birth and death, existence and non-existence, where there are actually no such phenomena. Therefore, it is said, 'false imputation is thus'.
'Like eyes with various defects, falsely seeing beings; in that, there is no color or non-color, not understanding dependent origination, thus it is' refers to those who do not perceive dependent origination and merely nominally posit things, just as they do not perceive that visual distortions like hair falling in the vision or fire wheels are unreal.
'Like gold separated from dust, like water separated from mud, like space without clouds, false imputation purified, thus it is' indicates that being free from the defilements of false imputation and understanding the cloudiness of dependent origination is the pure, real nature of the Parinispanna. Therefore, the above three are used as metaphors.
'Without the nature of false imputation, there is dependent origination, establishment, and defamation; by this discrimination, it is ruined' means that clinging to dependent origination as existent is establishment, and clinging to false imputation as non-existent is defamation. Those who create such views of existence and non-existence, due to false discrimination, destroy their own correct view.
'If there is no nature of false imputation, but there is dependent origination (to)'
得有緣起 上二句牒計。次一偈明因妄想生緣起。即正破也。
相名常相隨而生於妄計以緣起依妄究竟不成就 此上二句明因緣起又生妄想。次二句又破緣起依妄。亦同妄計無有自性。了茲緣妄竟無所成。
是時現清凈名為第一義 若度妄想即名聖人第一義諦圓成實性。
妄計有十二緣起有六種 頌上十二種分別。由六塵境界風飄動而有。
自證真如境彼無有差別 自覺聖智所證境界。了彼緣妄故無差別。
五法為真實三自性亦爾修行者觀此不越于真如 言修行者。觀五法三自性體無二相。即是如如。
依于緣起相妄計種種名彼諸妄計相皆因緣起有 言緣起妄計。更互相生。俱無有力。不能自立。
智慧善觀察無緣無妄計真實中無物云何起分別 言聖人自覺智慧觀察時。無有緣起性。亦無妄計自性。即是正智如如圓成自性。云何愚夫為作妄想覺知。何所求也。
圓成若是有此則離有無既已離有無雲何有二性 圓成實性是真實有。圓常凈妙離妄有無。本無二性。
妄計有二性二性是安立分別見種種清凈聖所行 為妄計故有妄計緣起二自性。聖人方便隨情說法。亦權安立。令知妄想種種清凈。是聖人所行處故。
妄計種種相緣起中分別若異此分別則墮外道
【現代漢語翻譯】 現代漢語譯本 『得有緣起』，上面兩句是重複計算。接下來一偈說明因妄想產生緣起，這是直接破斥。
『相名常相隨而生於妄計以緣起依妄究竟不成就』，上面兩句說明因緣起又產生妄想。接下來兩句又破斥緣起依賴於妄想，也和妄想一樣沒有自性。瞭解了這緣起和妄想，最終一無所成。
『是時現清凈名為第一義』，如果度脫了妄想，就稱為聖人的第一義諦（Paramārtha-satya，最高的真理），圓成實性（Pariniṣpanna，圓滿成就的自性）。
『妄計有十二緣起有六種』，總結上面所說的十二種分別，由六塵（ṣaḍviṣaya，色、聲、香、味、觸、法）境界被風吹動而產生。
『自證真如境彼無有差別』，這是自覺的聖智所證悟的境界，瞭解了那緣起和妄想，所以沒有差別。
『五法為真實三自性亦爾修行者觀此不越于真如』，說修行者觀察五法（Pañca dharmāḥ，相、名、分別、正智、如如）和三自性（Trisvabhāva，遍計所執性、依他起性、圓成實性）的本體沒有兩種不同的相，就是如如（Tathātā，真如）。
『依于緣起相妄計種種名彼諸妄計相皆因緣起有』，說緣起和妄計，更互相生，都沒有力量，不能自己成立。
『智慧善觀察無緣無妄計真實中無物云何起分別』，說聖人自覺的智慧觀察時，沒有緣起的自性，也沒有妄計的自性，這就是正智（Samyañ-jñāna，正確的智慧）如如圓成自性。為什麼愚夫還要為它產生妄想覺知，還要求什麼呢？
『圓成若是有此則離有無既已離有無雲何有二性』，圓成實性是真實存在的，圓滿、常住、清凈、微妙，遠離妄想的有和無，本來沒有兩種自性。
『妄計有二性二性是安立分別見種種清凈聖所行』，因為有妄計，所以有妄計和緣起兩種自性。聖人爲了方便，隨順眾生的根器說法，也權且安立，使人知道妄想種種清凈，是聖人所行之處。
『妄計種種相緣起中分別若異此分別則墮外道』，妄計種種的相，在緣起中分別，如果和這個分別不同，那就墮入外道。
【English Translation】 English version 『Having origination』 - the above two sentences reiterate the calculation. The following verse explains that origination arises from delusional thoughts, which is a direct refutation.
『Appearances and names constantly accompany each other and arise from delusional calculations, so origination relies on delusion and ultimately does not succeed.』 The above two sentences explain that delusional thoughts arise from origination. The following two sentences further refute that origination relies on delusion, and like delusion, has no self-nature. Understanding this origination and delusion, ultimately nothing is accomplished.
『At that time, the manifestation of purity is called the First Principle.』 If one transcends delusional thoughts, it is called the First Principle (Paramārtha-satya) of the sages, the Perfected Nature (Pariniṣpanna).
『Delusion has twelve, origination has six.』 This summarizes the twelve kinds of discriminations mentioned above, which arise from the agitation of the six sense objects (ṣaḍviṣaya: form, sound, smell, taste, touch, and dharma) by the wind.
『The realm of self-realized Suchness has no difference.』 This is the realm realized by the self-aware, sacred wisdom. Understanding that origination and delusion, there is no difference.
『The five dharmas are real, and so are the three self-natures. Practitioners who contemplate this do not go beyond Suchness.』 It is said that practitioners who contemplate the essence of the five dharmas (Pañca dharmāḥ: appearance, name, discrimination, correct knowledge, and Suchness) and the three self-natures (Trisvabhāva: the imagined nature, the dependent nature, and the perfected nature) have no two different aspects, which is Suchness (Tathātā).
『Relying on the appearance of origination, delusional thoughts name various things. All these appearances of delusional thoughts arise from origination.』 It is said that origination and delusion give rise to each other, neither having power and unable to establish themselves.
『When wisdom observes well, there is no origination and no delusion. In reality, there is nothing, so how can discrimination arise?』 It is said that when the self-aware wisdom of the sages observes, there is no self-nature of origination, and no self-nature of delusion. This is correct knowledge (Samyañ-jñāna), Suchness, the perfected self-nature. Why do foolish people still create delusional thoughts for it, and what are they seeking?
『If the Perfected is real, then it is apart from existence and non-existence. Since it is already apart from existence and non-existence, how can there be two natures?』 The Perfected Nature is truly existent, complete, permanent, pure, and subtle, apart from the existence and non-existence of delusion, and originally has no two natures.
『Delusion has two natures, and these two natures are established. Discriminating views and various purities are the conduct of the sages.』 Because there is delusion, there are two self-natures of delusion and origination. Sages, for the sake of convenience, teach according to the capacities of sentient beings, and provisionally establish them, so that people know that the various purities of delusion are the place where sages conduct themselves.
『Various appearances of delusion are discriminated in origination. If this discrimination is different, then one falls into external paths.』 The various appearances of delusion are discriminated in origination. If it is different from this discrimination, then one falls into external paths.
論 此明佛法知生死緣起法從自妄想心中生。若計生死有無諸法異於妄想。從微塵冥諦自在等生者。即外道論也。
以諸妄見故妄計于妄計離此二計者則為真實法 諸見者五惡見也。因見外境與妄識俱。故生妄想。故言妄計于妄計。能離緣起妄計二種妄想見者。即是正智所證如如真實法也。
大慧菩薩摩訶薩(至)于佛法中不由他悟 大慧因上言自證真如境。了彼緣妄無有差別。故舉能證自覺聖智。及所證一乘行相以請問。欲得是善巧。不隨他教而自悟入。
佛言諦聽當爲汝說(至)名自證聖智行相 言此自覺聖智非言說所及。前聖所知。悲誨有情。轉相傳授。說諸法無性。但妄想分別為患耳。依諸聖教無妄分別。即自證入。然此妄想雖本無體。由無始來習以成性。要假靜緣觀照自覺。非由他悟。離妄想見。即能漸次進入佛位。如是修行。是故名為自覺聖智相。
云何名為一乘行相(至)梵天王等之所能得 言一乘者即一心也。以包含運載為義。若攀緣取境。則運入六趣之門。若妄想不生。則運至一實之地。故佛語大慧。離能所取如實而住。是則了生死妄。即涅槃真。頓悟一心更無所趣。故非凡夫二乘邪劣心行所能知爾。
大慧白言世尊(至)而得解脫非自所得 上言一乘非餘外道二
【現代漢語翻譯】 現代漢語譯本：論：這說明佛法所說的生死緣起法，是從自身的虛妄想像心中產生的。如果認為生死、有無等諸法異於虛妄想像，而是從微塵（極小的物質粒子）、冥諦（宇宙的根本原因）、自在天（印度教中的主神）等產生，那就是外道的論調。
因為各種虛妄的見解，所以才會虛妄地執著于虛妄的見解；能夠脫離這兩種執著，那就是真實法。各種見解指的是五惡見（身見、邊見、邪見、見取見、戒禁取見）。因為見到外境與虛妄的意識相結合，所以產生虛妄的想像。所以說虛妄地執著于虛妄的見解。能夠脫離緣起和虛妄執著這兩種虛妄想像見解的人，就是以正確的智慧所證悟的如如真實法。
大慧菩薩摩訶薩（偉大的菩薩）……乃至對於佛法不由他人開悟：大慧菩薩因為上面所說的自證真如境界，瞭解了緣起和虛妄沒有差別，所以舉出能證悟的自覺聖智，以及所證悟的一乘（唯一的道路）的修行狀態來請問，想要得到這種善巧，不隨從他人的教導而自己領悟。
佛說：仔細聽著，我當爲你解說……名為自覺聖智的修行狀態：佛說這種自覺聖智不是言語所能表達的，是過去的聖人所知道的。因為慈悲教誨有情眾生，輾轉相傳，說諸法沒有自性，只是虛妄想像分別在作祟。依靠各種聖人的教導，沒有虛妄分別，就能自己證悟。然而這種虛妄想像雖然本來沒有實體，由於無始以來習慣成性，需要藉助寂靜的因緣來觀照自覺，不是通過他人開悟。離開虛妄想像的見解，就能逐漸進入佛的果位。像這樣修行，所以稱為自覺聖智相。
什麼叫做一乘的修行狀態……乃至梵天王等所能得到的境界：一乘指的是一心。以包含和運載為意義。如果攀緣執取外境，就會被運入六道輪迴之門。如果虛妄想像不產生，就會被運至一實之地（真實的境界）。所以佛告訴大慧，離開能取和所取，如實安住，這就是了悟生死虛妄，就是涅槃真諦。頓悟一心，更無所求，所以不是凡夫、二乘（聲聞乘和緣覺乘）、邪惡低劣的心行所能瞭解的。
大慧菩薩稟告佛說：世尊……而得到解脫，不是自己得到的：上面說一乘不是其他外道、二乘
【English Translation】 English version: Treatise: This explains that the Dharma of the Buddha, the law of dependent origination of birth and death, arises from one's own deluded mind. If one believes that birth, death, existence, non-existence, and all other dharmas are different from delusion and arise from atoms (the smallest particles of matter), Pradhana (the fundamental cause of the universe), Ishvara (the supreme god in Hinduism), etc., then that is the doctrine of the heretics.
Because of various deluded views, one falsely clings to false views; to be free from these two attachments is the true Dharma. The various views refer to the five evil views (belief in a self, extreme views, wrong views, attachment to views, and attachment to precepts). Because seeing external objects combines with deluded consciousness, deluded thoughts arise. Therefore, it is said that one falsely clings to false views. One who can be free from the two kinds of deluded thoughts and views of dependent origination and false clinging is the Thusness-Reality Dharma realized by correct wisdom.
Mahamati Bodhisattva-Mahasattva (great Bodhisattva)... up to not being enlightened in the Buddha-Dharma by others: Because of the self-realized realm of Suchness mentioned above, Mahamati Bodhisattva understands that dependent origination and delusion are not different. Therefore, he raises the self-aware noble wisdom that can realize enlightenment and the state of practice of the One Vehicle (the only path) that is realized to ask for this skillful means, not following the teachings of others but realizing it himself.
The Buddha said: Listen carefully, I will explain it to you... called the state of practice of self-aware noble wisdom: The Buddha said that this self-aware noble wisdom cannot be expressed in words, it is known by the past sages. Because of compassionately teaching sentient beings, it is passed down from one to another, saying that all dharmas have no self-nature, only deluded thoughts and discriminations are at fault. Relying on the teachings of various sages, without deluded discriminations, one can realize it oneself. However, although this deluded thought originally has no substance, it has become a habit since beginningless time, and it needs to be illuminated and self-aware by means of quiet conditions, not enlightened by others. Leaving the views of deluded thoughts, one can gradually enter the state of Buddhahood. Practicing like this is called the aspect of self-aware noble wisdom.
What is called the state of practice of the One Vehicle... up to the realm that can be attained by Brahma kings, etc.: The One Vehicle refers to the One Mind. It has the meaning of containing and carrying. If one clings to external objects, one will be carried into the gates of the six realms of reincarnation. If deluded thoughts do not arise, one will be carried to the ground of One Reality (the realm of reality). Therefore, the Buddha told Mahamati that leaving the grasper and the grasped and abiding in reality is to realize the delusion of birth and death, which is the true meaning of Nirvana. Sudden enlightenment of the One Mind, there is nothing more to seek, so it cannot be understood by the minds of ordinary people, the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), and evil and inferior minds.
Mahamati Bodhisattva reported to the Buddha: World Honored One... and attain liberation, not attained by oneself: The above said that the One Vehicle is not other heretics, the Two Vehicles
乘梵天王等之所能得。即知如來方便說三乘。故問何故說有三乘。而不說一乘。佛語大慧。一乘人知生死自性是涅槃故。聲聞緣覺無自涅槃法故。我說一乘。以彼但依厭離世間調伏修行而得解脫。非自已力得涅槃法。是故不為說一乘耳。
又彼未能除滅智障(至)是故我說以為三乘 如上過未滅。不堪受大法。故如來說三乘。
若彼能除一切過習(至)獲不思議自在法身 言二乘味著三昧樂。作涅槃想。若能滅彼智障。及業習氣。覺法無我。度不思議變易死。爾時方離三昧所醉。於劣無漏三昧中覺悟。既覺悟已。自知住有餘地。起上上升進。如實修行。諸功德滿足。亦得如來自在法身。
爾時世尊重說頌言天乘及梵乘聲聞緣覺乘諸佛如來乘諸乘我所說 此一行頌上諸乘名也。
乃至有心起諸乘未究竟(至)我說為一乘 言有心動計有諸乘。即非究竟。若妄想心滅。即無諸乘。亦無能乘諸乘之人。以無人故。亦不建立諸乘。是名一乘。
為攝愚夫故說諸乘差別(至)平等智解脫 引導眾生故說三乘解脫。離諸煩惱是二乘解脫。謂但盡分段生死名為解脫。其實未得一切解脫。達法無我平等大智。即是如來真解脫。
譬如海中木常隨波浪轉(至)猶被習氣縛 言聲聞雖斷現行煩惱。未
【現代漢語翻譯】 現代漢語譯本： 能夠被梵天王等所證得的境界，由此可知如來是方便地宣說了三乘（Sāntrayāna，聲聞乘、緣覺乘、菩薩乘）。所以（大慧）問（佛），為什麼說有三乘，而不說一乘（Ekāyāna，唯一佛乘）？佛告訴大慧：一乘人知道生死自性就是涅槃（Nirvāṇa，寂滅），而聲聞（Śrāvaka，聽聞佛法者）、緣覺（Pratyekabuddha，自我覺悟者）沒有自證涅槃之法，所以我說一乘。因為他們只是依靠厭離世間、調伏修行而得到解脫，並非依靠自身的力量得到涅槃之法，所以不為他們說一乘。
而且他們還未能去除智障（Jñānāvaraṇa，對智慧的障礙），因此我說有三乘。就像上面所說的，過去和未來的（煩惱）沒有滅盡，不能堪受大法，所以如來說三乘。
如果他們能夠去除一切過失和習氣（Vāsanā，長期熏習而成的慣性），就能獲得不可思議的自在法身（Dharmakāya，佛的法性之身）。（前面）說二乘人貪戀三昧（Samādhi，禪定）之樂，把它當作涅槃。如果能滅除智障以及業的習氣，覺悟到法無我（Dharmanairātmya，諸法無自性），度過不可思議的變易死（一種微細的生死），那時才能脫離三昧的迷惑，在低劣的無漏三昧中覺悟。覺悟之後，自己知道還住在有餘地（還有殘餘煩惱的境界），從而發起向上增進之心，如實修行，各種功德圓滿，也能得到如來的自在法身。
這時，世尊（Bhagavān，佛的尊稱）再次說了偈頌：天乘以及梵乘，聲聞緣覺乘，諸佛如來乘，各種乘我所說。這一行偈頌是總括上面所說的各種乘。
乃至心中有念而生起各種乘，就不是究竟。如果妄想心滅除，就沒有各種乘，也沒有能乘坐各種乘的人。因為沒有人的緣故，也不建立各種乘，這就是一乘。
爲了攝受愚昧之人，所以說各種乘的差別，（最終都導向）平等智（Samatājñāna，平等性智）解脫。爲了引導眾生，所以說三乘解脫。離開各種煩惱是二乘的解脫，也就是僅僅斷盡分段生死（一種粗顯的生死）稱為解脫，其實並沒有得到一切解脫。通達法無我、平等大智，就是如來的真解脫。
譬如海中的木頭常常隨著波浪轉動，（聲聞）仍然被習氣束縛。
【English Translation】 English version: Attainable by Brahmā Kings and others, hence it is known that the Tathāgata (如來, 'Thus-Gone One', an epithet of the Buddha) expediently teaches the Three Vehicles (Sāntrayāna, the vehicles of Śrāvakas, Pratyekabuddhas, and Bodhisattvas). Therefore, (Mahamati) asks (the Buddha), why is it said that there are Three Vehicles, and not one Ekayana (Ekāyāna, the One Vehicle, referring to the Buddha Vehicle)? The Buddha tells Mahamati: Those of the One Vehicle know that the self-nature of birth and death is Nirvāṇa (Nirvāṇa, cessation of suffering), while Śrāvakas (Śrāvaka, 'hearers' or disciples who learn from the teachings) and Pratyekabuddhas (Pratyekabuddha, 'solitary Buddhas' who attain enlightenment on their own) do not have the Dharma of self-realized Nirvāṇa, therefore I speak of the One Vehicle. Because they only rely on renouncing the world and taming their minds through practice to attain liberation, and do not attain the Dharma of Nirvāṇa through their own power, therefore I do not speak of the One Vehicle for them.
Moreover, they have not yet removed the Jñānāvaraṇa (Jñānāvaraṇa, the obscuration of knowledge), therefore I speak of the Three Vehicles. Just as mentioned above, if past and future (afflictions) are not extinguished, they are not capable of receiving the Great Dharma, therefore the Tathāgata speaks of the Three Vehicles.
If they can remove all faults and Vāsanā (Vāsanā, habitual tendencies), they can attain the inconceivable Dharmakāya (Dharmakāya, the body of the Dharma). (Previously) it was said that those of the Two Vehicles are attached to the bliss of Samādhi (Samādhi, meditative absorption), and regard it as Nirvāṇa. If they can extinguish the obscuration of knowledge and the habitual tendencies of karma, realize the Dharmanairātmya (Dharmanairātmya, the selflessness of phenomena), and transcend the inconceivable change and death (a subtle form of birth and death), then they can be liberated from the intoxication of Samādhi, and awaken in the inferior, undefiled Samādhi. Having awakened, they know that they still dwell in the realm of remainder (a state where residual afflictions remain), and thus generate the aspiration to ascend further, practice diligently, and perfect all merits, and also attain the Tathāgata's unconditioned Dharmakāya.
At that time, the Bhagavan (Bhagavān, 'Blessed One', an epithet of the Buddha) spoke again in verse: The Vehicle of Gods and the Vehicle of Brahmā, the Vehicle of Śrāvakas and Pratyekabuddhas, the Vehicle of all Buddhas and Tathāgatas, all these Vehicles I have spoken of. This line of verse summarizes the various Vehicles mentioned above.
Even if there is a thought arising in the mind about the various Vehicles, it is not ultimate. If the mind of delusion is extinguished, then there are no various Vehicles, and there is no one who can ride the various Vehicles. Because there is no person, the various Vehicles are not established, this is called the One Vehicle.
For the sake of embracing the foolish, the differences of the various Vehicles are spoken of, (ultimately leading to) liberation through Samatājñāna (Samatājñāna, the wisdom of equality). For the sake of guiding sentient beings, the liberation of the Three Vehicles is spoken of. Separating from various afflictions is the liberation of the Two Vehicles, which means that merely exhausting the segmented birth and death (a coarse form of birth and death) is called liberation, but in reality, all liberation has not been attained. Realizing the selflessness of phenomena and the great wisdom of equality is the true liberation of the Tathāgata.
For example, a piece of wood in the ocean constantly turns with the waves, (the Śrāvaka) is still bound by habitual tendencies.
斷所知及根本無明。猶被習氣自共相風飄激其心。譬海中木常隨浪轉三昧酒所醉住于無漏界(至)乃至劫不覺 味著滅定住於人空無漏界中。以為涅槃。未至佛究竟地。然亦不退更作凡夫。以得三昧身。自謂是佛。乃至劫數不覺。未至佛果。
譬如昏醉人酒消然後悟聲聞亦如是覺后當作佛 言若於無漏界覺。自知住化城。未達寶所。更起勝行集諸功德。后亦當得佛無上身。
佛心品第四
將釋此品義有三門。初敘來意。二釋品名。三釋經文 初來意者。上品通明心生滅門覺與不覺二義。攝一切法。生一切法。故但總名集一切法品。自下凡十三品。別明心生滅門覺與不覺二義。生攝一切法。此品居首。故次來也 二釋品名者。梵音佛陀。此云覺者。梵干栗陀耶。此名真實心。即一切佛自性離垢妙凈明心也。故名佛心品 次經文下正釋經文。余品文前亦各有三門。應準思之。更不開釋。
爾時佛告大慧菩薩摩訶薩言(至)大慧言唯 因上言自覺聖智證一乘道以成法身故。即明法身大悲起用作種類身以化眾生。故次明三種意成身也。
佛言大慧意成身有三種(至)入初地已漸次證得 言三種意成身。是諸修如實行者。從初地以上至佛地以來。粗細優劣有此三類耳。
大慧云何入三昧樂
【現代漢語翻譯】 現代漢語譯本： 斷除了所知障和根本無明（根本的迷惑）。仍然被習氣（長期養成的習慣）所產生的自相風（個人獨特的業力之風）和共相風（共同的業力之風）吹動著心。譬如在海中的木頭，總是隨著波浪漂流。被三昧（專注的狀態）之酒所陶醉，安住在無漏界（沒有煩惱的境界），乃至經歷劫數（極長的時間）也不覺醒，貪戀于滅盡定（一種高級的禪定狀態），安住在人空（認識到自我虛幻不實）的無漏界中，以為這就是涅槃（解脫）。還沒有到達佛的究竟之地。然而也不會退轉，重新成為凡夫。因為得到了三昧之身，就自認為成佛了，乃至經歷劫數也不覺醒，沒有證得佛果。
譬如昏醉的人，酒醒之後才能醒悟。聲聞（聽聞佛法而修行的人）也是這樣，覺醒之後將會成佛。如果能在無漏界覺醒，就會知道自己安住在化城（比喻過渡階段），還沒有到達寶所（比喻最終目標）。進而發起更殊勝的修行，積聚各種功德，之後也將會證得佛的無上之身。
佛心品 第四
將要解釋這一品的意義，有三個方面。首先敘述來意，第二解釋品名，第三解釋經文。首先說來意，上一品總括地闡明了心生滅門（心的生起和滅去）的覺與不覺兩種含義，涵蓋了一切法，生起了一切法，所以總稱為『集一切法品』。從下面開始的十三品，分別闡明心生滅門的覺與不覺兩種含義，生起和涵蓋一切法。這一品排在首位，所以緊隨其後。第二解釋品名，梵語『佛陀』，這裡翻譯為『覺者』。梵語『干栗陀耶』，這裡的意思是『真實心』，也就是一切佛的自性離垢妙凈明心。所以叫做『佛心品』。接下來在經文下正式解釋經文。其餘各品在經文之前也各有三個方面，應該參照思考，不再重複解釋。
這時，佛告訴大慧菩薩摩訶薩（偉大的菩薩）說，大慧回答說：『是的，世尊』。因為上面說到自覺聖智證得一乘道（唯一成佛之道）而成就法身（佛的真身），所以說明法身以大悲心發起作用，示現各種化身來教化眾生，所以接下來闡明三種意成身（由意念成就的化身）。
佛說：『大慧，意成身有三種，』進入初地（菩薩修行的第一個階段）之後，逐漸證得。這三種意成身，是那些如實修行的修行者，從初地以上直到佛地，根據粗細優劣的不同，分為這三類。
大慧問：『如何進入三昧樂（禪定的喜悅）？』
【English Translation】 English version: Having severed the obstructions of knowledge and fundamental ignorance (the root of delusion), they are still stirred in their minds by the winds of habit-energy, both individual and collective. Like a piece of wood in the ocean, constantly tossed by the waves. Intoxicated by the wine of Samadhi (state of concentration), they dwell in the realm of no-outflow (free from defilements), and even after aeons (extremely long periods of time) they do not awaken, clinging to the cessation attainment (a high state of meditation), residing in the realm of no-outflow of selflessness, mistaking it for Nirvana (liberation). They have not yet reached the ultimate ground of Buddhahood. However, they will not regress to become ordinary beings again. Because they have attained the Samadhi body, they consider themselves to be Buddhas, and even after countless aeons they do not awaken, failing to attain the fruit of Buddhahood.
It is like a drunken person who awakens only after the intoxication wears off. The Sravakas (listeners and practitioners of the Dharma) are also like this; after awakening, they will become Buddhas. If they awaken in the realm of no-outflow, they will realize that they are dwelling in a transformation city (a metaphor for a transitional stage), and have not yet reached the treasure land (a metaphor for the ultimate goal). They will then initiate more excellent practices, accumulate various merits, and eventually attain the unsurpassed body of the Buddha.
Chapter Four: The Buddha-Heart
To explain the meaning of this chapter, there are three aspects. First, to state the intention; second, to explain the title; and third, to explain the text. First, regarding the intention, the previous chapter generally elucidated the two meanings of awakening and non-awakening in the mind's arising and ceasing, encompassing all dharmas and generating all dharmas. Therefore, it is generally called the 'Chapter on Gathering All Dharmas.' The following thirteen chapters separately elucidate the two meanings of awakening and non-awakening in the mind's arising and ceasing, generating and encompassing all dharmas. This chapter is the first, so it comes next. Second, regarding the explanation of the title, the Sanskrit word 'Buddha' is translated here as 'Awakened One.' The Sanskrit word 'Hrdaya' means 'True Heart,' which is the self-nature of all Buddhas, the undefiled, wondrously pure, and bright mind. Therefore, it is called the 'Buddha-Heart Chapter.' Next, the text below formally explains the scripture. The other chapters also have three aspects before the text, which should be considered accordingly, and will not be explained repeatedly.
At that time, the Buddha said to the Bodhisattva-Mahasattva (great Bodhisattva) Mahamati, and Mahamati replied, 'Yes, World-Honored One.' Because it was mentioned above that the self-awakened wisdom realizes the One Vehicle Path (the only path to Buddhahood) and attains the Dharmakaya (the body of truth), it is explained that the Dharmakaya, with great compassion, initiates actions and manifests various transformation bodies to teach sentient beings. Therefore, the three kinds of mind-made bodies (bodies created by the mind) are explained next.
The Buddha said, 'Mahamati, there are three kinds of mind-made bodies,' which are gradually attained after entering the first Bhumi (the first stage of a Bodhisattva's path). These three kinds of mind-made bodies are those practitioners who practice accordingly, from the first Bhumi up to the Buddha Bhumi, and are divided into these three categories according to their differences in coarseness, fineness, superiority, and inferiority.
Mahamati asked, 'How does one enter the bliss of Samadhi (meditative absorption)?'
意成身(至)入三昧樂意成身 明從初地至七地以還菩薩。要須入禪定正受。始能現作種種身。如意遍至而無障礙。言入三昧樂正受時。離諸妄心。寂然不動。心海常安不起識浪。知一切境界。唯自心現。本無所有。是故名為三昧樂正受意成身。經家好略。舉中三地意該前後。以明七地也。
云何覺法自性意成身(至)是名覺法自性意成身 言八地菩薩。覺了諸法猶如幻夢。不須入定。能現種種身猶如意生也。知幻故心轉所依。住如幻等十三昧王。及余無量三昧。能現自在神通。速疾如意等。非是四大所造。形容如似四大造也。一切色相。種種支分具足莊嚴。普入佛剎以化眾生。達諸法性如幻夢不實。是故名為覺法自性意成身。
云何種類俱生無作行意成身(至)三種身當勤觀察 明十地至如來地。了達諸佛自證聖智境界。無量種類異機同感。應無前後一時俱生。猶如意生而無障礙。現此種類不須作意。故言無作行。是故法身大悲起用三意成身。當勤修學。
爾時世尊重說頌言 我大乘非乘非聲亦非字非諦非解脫亦非無相境 佛言我不對小乘說大乘。明佛乘非聲說文字。非實非虛。非解非縛。亦非有無境界。
然乘摩訶衍三摩提自在種種意成身自在花莊嚴 然此如來所得大乘。因上自覺聖智
【現代漢語翻譯】 現代漢語譯本 意成身（直到）入三昧樂意成身：說明從初地到七地的菩薩，必須要進入禪定正受，才能顯現作出種種身形，如意周遍到達而沒有障礙。說到進入三昧樂正受時，遠離各種虛妄心，寂靜不動，心海常常安寧不起識浪，知道一切境界，唯獨是自心顯現，本來什麼也沒有，因此名為三昧樂正受意成身。經文爲了簡略，舉出中間的三地，意在包括前後，用以說明七地。
云何覺法自性意成身（直到）是名覺法自性意成身：說明八地菩薩，覺悟了諸法猶如幻夢，不需要入定，就能顯現種種身形猶如意生。因為知道是幻，所以心轉所依，安住于如幻等十三昧王，以及其餘無量三昧，能夠顯現自在神通，迅速如意等，不是四大所造，形容好像是四大所造。一切色相，種種支分具足莊嚴，普遍進入佛剎以化度眾生，通達諸法性質如幻夢不真實，因此名為覺法自性意成身。
云何種類俱生無作行意成身（直到）三種身當勤觀察：說明從十地到如來地，了達諸佛自證聖智境界，無量種類異機同感，應無前後一時俱生，猶如意生而沒有障礙。顯現此種類不需要作意，所以說無作行。因此法身、大悲起用三種意成身，應當勤奮修學。
爾時世尊重說頌言：我大乘非乘非聲亦非字非諦非解脫亦非無相境：佛說我不對小乘說大乘。說明佛乘不是聲音言說文字，非實非虛，非解脫非束縛，也不是有無境界。
然乘摩訶衍三摩提自在種種意成身自在花莊嚴：然而此如來所得大乘，因於上自覺聖智。
【English Translation】 English version 'Manomayakāya' (until) 'Entering Samadhi Bliss Manomayakāya': This explains that Bodhisattvas from the first to the seventh Bhumi (stages of the Bodhisattva path) must enter Samadhi (a state of meditative consciousness) and proper reception to manifest various forms, reaching everywhere as desired without obstruction. Entering Samadhi bliss and proper reception means being free from all deluded thoughts, being still and unmoving, the sea of the mind is constantly peaceful without the waves of consciousness arising, knowing that all realms are solely manifestations of one's own mind, and originally without anything. Therefore, it is called 'Manomayakāya' of Samadhi bliss and proper reception. The sutra is abbreviated, mentioning the middle three Bhumis to encompass the preceding and following, to explain the seven Bhumis.
'How is the Jñānasvabhāva-manomayakāya' (until) 'This is called Jñānasvabhāva-manomayakāya': This explains that Bodhisattvas of the eighth Bhumi, having realized that all dharmas (phenomena) are like illusions and dreams, can manifest various forms like mind-born ones without entering Samadhi. Knowing it is illusion, the mind transforms its basis, abiding in the thirteen Samadhi Kings such as 'Like Illusion' and countless other Samadhis, able to manifest自在(zìzài, freedom; ease)神通(shéntōng, supernormal powers), swiftly as desired, etc. These are not created by the four great elements, although the form appears as if created by them. All forms and appearances, with various limbs fully adorned, universally enter Buddha-lands to transform sentient beings, understanding the nature of all dharmas as illusory and unreal. Therefore, it is called 'Jñānasvabhāva-manomayakāya'.
'How is the Jāti-sahaja-anābhogacarya-manomayakāya' (until) 'Diligently observe these three bodies': This explains that from the tenth Bhumi to the Tathagata (如來, rúlái, 'Thus Come One', an epithet of the Buddha) stage, one understands the realm of self-realized sacred wisdom of all Buddhas, with countless types of beings experiencing the same feeling despite different capacities, arising simultaneously without precedence or sequence, like mind-born ones without obstruction. Manifesting these types does not require intention, hence it is called 'Anābhogacarya' (無作行, wúzuòxíng, effortless conduct). Therefore, the Dharmakaya (法身, fǎshēn, Dharma Body), the compassionate function, and the three Manomayakāyas should be diligently studied.
At that time, the World Honored One spoke in verse: 'My Mahayana (大乘, Dàchéng, Great Vehicle) is neither vehicle nor sound, neither word nor truth, neither liberation nor realm of no-form': The Buddha said, 'I do not speak of Mahayana to the Hinayana (小乘, Xiǎochéng, Lesser Vehicle)'. This explains that the Buddha-vehicle is not sound, speech, or words, neither real nor unreal, neither liberation nor bondage, nor a realm of existence or non-existence.
But the vehicle of Mahayana, Samadhi (三摩提, sānmótí, meditative absorption) is自在(zìzài, freedom; ease), with various Manomayakāyas,自在(zìzài, freedom; ease) flower adornments: But this Mahayana obtained by the Tathagata is due to the self-realized sacred wisdom above.
證一乘道。法身起用現意成身也。三摩提自在者。頌上入三昧樂意成身也。種種意成身者。頌種類俱生無作行意成身也。自在花莊嚴。頌覺法自性意成身也。
爾時大慧菩薩摩訶薩(至)當爲汝說大慧言唯 因上言三種意生身。欲明三種意生身。要因無漏無間知故。得明五種內無間業。是無漏之因。
佛告大慧五無間者(至)懷惡逆心出佛身血 此徴數列名。義有內外。如下釋。
大慧何者為眾生母謂引生愛與貪喜俱如母養育 愛為根本。能引生死輪迴。還有貪愛與身俱起。況如嬰兒緣于母故。養育成立。
何者為父所謂無明(至)斷二根本名殺父母 以無知故愛因此生。受識名色六入之身。故名無明為眾生父也。六處聚落者。即六入身是也。以無間智永斷癡愛根本。名殺父母。故凈名云從癡有愛即我病生。謂一切惑使皆由是生也。
云何殺阿羅漢(至)是故說名殺阿羅漢 諸惑習種隨諸有情眠伏藏識故。謂隨眠為怨。明羅漢。習使微細不現。如鼠噬人。雖復瘡愈。遇雷微發。以譬羅漢習使雖復不現。遇緣微發。究竟斷此微細習使。名殺阿羅漢。
云何破和合僧(至)究竟斷彼名為破僧 觀察五蘊如夢幻不實。無有色受想行識異相和合以成身。名為破僧也。凡和合名僧。今五蘊
【現代漢語翻譯】 現代漢語譯本： 證悟一乘道。法身起用，顯現意成身（Manomayakāya，由意念形成的身體）。三摩提自在者，讚頌進入三昧（Samādhi，冥想）之樂，成就意成身。種種意成身，讚頌種類俱生，無作行意成身。自在花莊嚴，讚頌覺法自性意成身。
爾時，大慧菩薩摩訶薩（Mahāsattva，偉大的菩薩）問佛（省略中間部分）當爲您說。大慧回答：是的。因為上面說了三種意生身，想要明白三種意生身，就要依靠無漏（anāsrava，沒有煩惱）無間（沒有間隔）的智慧，所以才能明白五種內無間業（ānantarika-karma，五種導致立即受報的罪業），這是無漏的原因。
佛告訴大慧：五無間者（省略中間部分）懷著邪惡的心，使佛流血。這是提綱挈領地列出名稱，意義有內有外，如下面解釋。
大慧，什麼是眾生之母？就是引生愛與貪，與喜悅一同生起，如同母親養育子女。愛是根本，能夠引發生死輪迴，還有貪愛與身體一同生起，就像嬰兒依賴母親一樣，被養育成立。
什麼是父？就是所謂的無明（avidyā，無知）（省略中間部分）斷絕二種根本，名為殺父母。因為無知，所以愛因此產生，接受受、識、名色、六入之身，所以說無明是眾生之父。六處聚落，就是六入之身。用無間智永遠斷絕癡愛根本，名為殺父母。所以《維摩詰經》說，從癡有愛，即我病生，說一切煩惱都由此而生。
云何殺阿羅漢（Arhat，已證悟者）（省略中間部分）是故說名殺阿羅漢。各種煩惱的習氣種子，隨著各種有情眾生，潛伏在藏識（ālayavijñāna，阿賴耶識）中。所謂的隨眠是怨敵，說明阿羅漢的習氣非常微細，不顯現，如同老鼠咬人，即使傷口癒合，遇到雷聲還會微微發作。以此比喻阿羅漢的習氣即使不顯現，遇到因緣還會微微發作。究竟斷絕這種微細的習氣，名為殺阿羅漢。
云何破和合僧（Saṃgha，僧團）（省略中間部分）究竟斷絕那些，名為破僧。觀察五蘊（pañca-skandha，構成個體存在的五種要素）如同夢幻不真實，沒有色、受、想、行、識不同的相貌和合而成身體，名為破僧。凡是和合的都稱為僧，現在五蘊
【English Translation】 English version: Attaining the One Vehicle Path. The Dharmakāya (Dharma body, the body of ultimate reality) manifests and actualizes the Manomayakāya (mind-made body). The Samādhi (meditative absorption) master praises entering the bliss of Samādhi, accomplishing the Manomayakāya. The various Manomayakāyas praise the spontaneously arising, non-intentional Manomayakāya. The adornment of the liberated flower praises the self-nature of awakened Dharma Manomayakāya.
Then, Mahāsattva (great being) Mahamati (omitted middle part) will speak for you. Mahamati replied: 'Yes.' Because the three kinds of mind-made bodies were mentioned above, to understand the three kinds of mind-made bodies, one must rely on anāsrava (without outflows, free from defilements) and uninterrupted wisdom, so that one can understand the five ānantarika-karma (deeds with immediate retribution), which are the cause of anāsrava.
The Buddha told Mahamati: 'The five ānantarika-karma (omitted middle part) harboring evil intentions and causing a Buddha to bleed.' This is a concise listing of names, with inner and outer meanings, as explained below.
Mahamati, what is the mother of sentient beings? It is that which gives rise to love and greed, arising together with joy, like a mother nurturing her children. Love is the root, capable of causing the cycle of birth and death. Furthermore, greed arises together with the body, just as an infant relies on its mother, being nurtured and established.
What is the father? It is what is called avidyā (ignorance) (omitted middle part) severing the two roots is called killing parents. Because of ignorance, love arises from it, receiving the body of sensation, consciousness, name and form, and the six entrances, therefore it is said that ignorance is the father of sentient beings. The six sense-bases are the six entrances. Using uninterrupted wisdom to forever sever the root of delusion and love is called killing parents. Therefore, the Vimalakirti Sutra says, 'From delusion comes love, and from that my illness arises,' saying that all afflictions arise from this.
How is an Arhat (one who has attained enlightenment) killed (omitted middle part) therefore it is called killing an Arhat. The seeds of various afflictions, along with various sentient beings, lie dormant in the ālayavijñāna (storehouse consciousness). The latent tendencies are enemies, indicating that the habits of an Arhat are very subtle and do not manifest, like a rat biting a person, even if the wound heals, it will slightly flare up when encountering thunder. This is used as a metaphor for the habits of an Arhat, even if they do not manifest, they will slightly flare up when encountering conditions. Completely severing these subtle habits is called killing an Arhat.
How is the Saṃgha (community) broken (omitted middle part) completely severing those is called breaking the Saṃgha. Observing the pañca-skandha (five aggregates) as unreal like dreams and illusions, without the different appearances of form, sensation, perception, volition, and consciousness combining to form a body, is called breaking the Saṃgha. All that is combined is called Saṃgha, now the five aggregates
亦名為僧。了五蘊無體。因名破僧。故般若云。照見五蘊皆空。度一切苦厄。
云何噁心出佛身血(至)名為噁心出佛身血 明不覺五陰諸法自共相是自心妄現不實故。妄計有八識身。即有妄想覺知種種境界。覺境界者名為佛也。依之起染故複名血。以空無相愿三無漏智。斷彼八識妄覺染污。名為噁心出佛身血也。
大慧是為內五無間若有作者無間即得現證實法 內五無間是無漏因。此逆即順。若有作者。無間即得自覺聖智。現證實法一乘道也。
複次大慧今為汝說外五無間(至)不生疑惑 上說行內五無間不入地獄。得現證實法。恐人聞此謂行外五無間亦不入地獄。故次明行外五無間得地獄苦。令聞是義不生疑惑也。
云何外五無間(至)於三解脫不能現證 言若行此外無間者。不得三解脫無間樂。唯得地獄無間苦也。
唯除如來諸大菩薩(至)尋即悔除證於解脫 明唯除佛菩薩及大聲聞。見余作無間業者。為勸發故。令除疑悔過。以神力變化示同其事。譬如阇王弒父。身生惡疾懺悔。佛教作實相觀。觀已惡疾即除。此阇王或是聖人化作。化作此者有何利益。欲勸實作外無間者發心懺悔也。
此皆化現非是實造(至)終無現身而得解脫 無有實造無間業者。不得無間若也。言
【現代漢語翻譯】 現代漢語譯本 也稱為僧人。如果理解到五蘊（色、受、想、行、識，skandha）沒有實體，因此被稱為破僧（Sangha）。所以《般若經》（Prajna Sutra）說：『照見五蘊皆空，度一切苦厄。』
什麼是噁心出佛身血？（至）被稱為噁心出佛身血。說明不覺悟五陰（色、受、想、行、識，skandha）諸法的自相和共相，是自心虛妄顯現不真實的緣故，虛妄地認為有八識身（Eight Consciousnesses）。即有妄想覺知種種境界。覺知境界的，名為佛（Buddha）。依靠它而生起染污，所以又名血。用空（Sunyata）、無相（Animitta）、無愿（Apranihita）這三種無漏智慧（Anasrava-jnana），斷除那八識（Eight Consciousnesses）的虛妄覺知染污，稱為噁心出佛身血。
大慧（Mahamati），這就是內五無間（internal five unpardonable sins）。若有人這樣做，就能立即證實現實之法。內五無間（internal five unpardonable sins）是無漏因。這種逆行即是順行。若有人這樣做，就能立即自覺聖智，證實現實之法，即一乘道（Ekayana）。
再次，大慧（Mahamati），現在為你解說外五無間（external five unpardonable sins）。（至）不生疑惑。上面說修行內五無間（internal five unpardonable sins）不會墮入地獄，能證實現實之法。恐怕有人聽了這些，認為修行外五無間（external five unpardonable sins）也不會墮入地獄，所以接著說明修行外五無間（external five unpardonable sins）會得到地獄的痛苦，使聽聞這個道理的人不產生疑惑。
什麼是外五無間（external five unpardonable sins）？（至）不能現證三種解脫（three liberations）。說如果修行這些外無間（external five unpardonable sins）的行為，就不能得到三種解脫（three liberations）的無間之樂，只能得到地獄的無間之苦。
唯有如來（Tathagata）、諸大菩薩（Bodhisattva）。（至）隨即懺悔消除，證得解脫。說明只有佛（Buddha）、菩薩（Bodhisattva）以及大聲聞（Sravaka），看到其他人造作無間業（unpardonable sins），爲了勸導啓發的緣故，讓他們消除疑惑，懺悔過錯，用神通力變化示現相同的事情。譬如阿阇世王（Ajatasatru）弒父，身上生出惡疾，懺悔后，佛（Buddha）教他作實相觀，觀想后惡疾立即消除。這位阿阇世王（Ajatasatru）或許是聖人化作的。化作這樣的人有什麼利益呢？想要勸導真正造作外無間（external five unpardonable sins）的人發心懺悔。
這些都是化現，不是真實造作。（至）終究沒有現身而能得到解脫的。沒有真實造作無間業（unpardonable sins）的人，不能得到無間（uninterrupted karma）的解脫。說的是
【English Translation】 English version Also called a Sangha. Understanding that the five skandhas (form, feeling, perception, mental formations, and consciousness) have no substance is the reason for being called 'breaking the Sangha'. Therefore, the Prajna Sutra says: 'Illuminating the emptiness of the five skandhas, overcoming all suffering and distress.'
What is 'evil mind shedding the blood of a Buddha'? (to) Called 'evil mind shedding the blood of a Buddha'. It explains that not being aware of the self and common characteristics of the five skandhas (form, feeling, perception, mental formations, and consciousness) is due to the false manifestation of one's own mind, which is not real. Therefore, one falsely believes in the existence of the Eight Consciousnesses. That is, there are deluded thoughts, awareness, and various realms. The one who is aware of the realms is called a Buddha. Relying on it gives rise to defilement, hence it is also called blood. Using the three non-outflow wisdoms (Anasrava-jnana) of emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), one cuts off the false awareness and defilement of the Eight Consciousnesses, which is called 'evil mind shedding the blood of a Buddha'.
Mahamati, these are the internal five unpardonable sins. If someone does these, they can immediately realize the Dharma of reality. The internal five unpardonable sins are the cause of non-outflow. This reversal is actually compliance. If someone does these, they can immediately self-realize the wisdom of the sages and realize the Dharma of reality, which is the One Vehicle (Ekayana).
Furthermore, Mahamati, now I will explain to you the external five unpardonable sins. (to) Without generating doubt. Above, it was said that practicing the internal five unpardonable sins does not lead to hell and allows one to realize the Dharma of reality. Fearing that people might hear this and think that practicing the external five unpardonable sins also does not lead to hell, it is then explained that practicing the external five unpardonable sins leads to the suffering of hell, so that those who hear this meaning will not generate doubt.
What are the external five unpardonable sins? (to) Unable to realize the three liberations. It says that if one practices these external unpardonable sins, one cannot attain the uninterrupted bliss of the three liberations, but only the uninterrupted suffering of hell.
Only the Tathagata, the great Bodhisattvas. (to) Immediately repent and eliminate, realizing liberation. It explains that only the Buddhas, Bodhisattvas, and great Sravakas, seeing others committing unpardonable sins, for the sake of encouraging and inspiring them, let them eliminate doubts and repent their faults, using supernatural powers to transform and demonstrate the same events. For example, King Ajatasatru murdered his father, and a terrible disease arose on his body. After repenting, the Buddha taught him to practice the contemplation of reality. After contemplating, the disease was immediately eliminated. This King Ajatasatru may have been a transformation of a sage. What benefit is there in transforming into such a person? It is to encourage those who truly commit external unpardonable sins to generate the mind of repentance.
These are all transformations, not real creations. (to) Ultimately, there is no one who can attain liberation with a physical body. There is no one who actually commits unpardonable sins who can attain uninterrupted liberation. It says
必得無間苦。終無現身得解脫。
唯除覺了自心所現(至)離分別過方證解脫 又如阇王受佛化已。覺知自心妄現不實。離我我所妄想執見。或未來世于異道身。遇善知識。離於自心妄想見過。方得解脫。
爾時世尊重說頌言貪愛名為母無明則是父(至)是名無間業 此二頌。頌內五無間業。如經自明。
爾時大慧菩薩摩訶薩(至)愿為我說諸佛體性 因上識了境界則名為佛。非真佛故。須以三解脫無漏智斷之。上佛不真須斷。更說何等而為真佛。故有佛之體性以請問也。
佛言大慧覺二無我(至)斷二煩惱是佛體性 諸佛體性即法身也。常為報化之所依故。一切眾生曠劫漂沈。或墮邪小。而不能證者。良由二障。二障不斷。由於二執。欲除二執。必假二空。執障既亡。二死永斷。即聖性現前。應用塵沙。名之為佛。故云覺人法二無我。除惑智二障。離分段變易二死。斷現行習氣二煩惱。是故名為諸佛體性。然諸障中煩惱尤甚。又別示其相。欲學者痛治之。
大慧聲聞緣覺得此法已(至)爾時世尊重說頌言 若知二無我除二障二惱及不思議死是故名如來 頌上可知。
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【現代漢語翻譯】 現代漢語譯本：必將遭受無間地獄的痛苦，最終無法在現世獲得解脫。
除非覺悟到一切都是自心顯現，遠離分別念才能證得解脫。又如阿阇世王（Ajatasattu，人名，意為未生怨）接受佛陀教化后，覺知自己的心所顯現的都是虛妄不實的，遠離了我與我所有的妄想執著。或者未來世在其他外道之身，遇到善知識，遠離自心的妄想和錯誤見解，才能得到解脫。
這時，世尊再次宣說偈頌：『貪愛名為母，無明則是父，（乃至）是名無間業。』這兩句偈頌，是讚頌包含五種無間業的內容，如經文自身所闡明。
這時，大慧菩薩摩訶薩（Mahamati Bodhisattva，菩薩名，意為大智慧的菩薩）問道：『愿為我說諸佛體性。』因為在因地上認識了境界，就稱之為佛，但並非真正的佛，所以需要用三種解脫的無漏智慧來斷除它。既然上面的佛不是真的，需要斷除，那麼還要說什麼才是真佛呢？所以才有關於佛的體性的請問。
佛說：『大慧，覺悟人無我（Niratmata，意為人無我）和法無我（Dharmasunyata，意為法無我），斷除智障（Jnana-avarana，意為智障）和煩惱障（Klesha-avarana，意為煩惱障），這就是佛的體性。』諸佛的體性就是法身（Dharmakaya，意為法身）。法身是報身（Sambhogakaya，意為報身）和化身（Nirmanakaya，意為化身）所依。一切眾生在漫長的劫數中漂泊沉淪，或者墮入邪道和小乘，而不能證悟，都是因為有二障。不斷除二障，是由於有二執。想要去除二執，必須憑藉二空。執著和障礙消亡，分段生死（分段生死）和變易生死（變易生死）永遠斷除，聖性就會顯現，可以應用如塵沙般眾多的法門，這就叫做佛。所以說覺悟人法二無我，去除惑障和智障，遠離分段生死和變易生死，斷除現行煩惱和習氣煩惱，所以稱為諸佛的體性。然而在各種障礙中，煩惱尤其嚴重，所以特別指出它的相狀，希望學習者徹底根治它。
大慧，聲聞（Sravaka，意為聲聞）和緣覺（Pratyekabuddha，意為緣覺）證得此法后，（乃至）這時世尊再次宣說偈頌：『若知二無我，除二障二惱，及不思議死，是故名如來。』偈頌的內容如上文所述，可以理解。
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【English Translation】 English version: One will inevitably suffer the pain of Avici hell, and ultimately will not attain liberation in this present life.
Only by realizing that everything is a manifestation of one's own mind, and by abandoning discrimination, can one attain liberation. Furthermore, just as King Ajatasattu (Ajatasattu, meaning 'unborn enemy') after receiving the Buddha's teachings, realized that all that his mind manifested was illusory and unreal, and abandoned the delusions and attachments to 'I' and 'mine.' Or, in a future life, in a different heretical body, encountering a virtuous teacher, and abandoning the delusions and erroneous views of one's own mind, can one attain liberation.
At that time, the World Honored One spoke again in verse: 'Craving is called the mother, ignorance is the father, (and so on) this is called the karma of Avici.' These two verses praise the content that includes the five heinous crimes, as the sutra itself clarifies.
At that time, Mahamati Bodhisattva (Mahamati Bodhisattva, meaning 'Great Wisdom Bodhisattva') asked: 'May you explain to me the nature of all Buddhas.' Because recognizing the realm on the causal ground is called a Buddha, but it is not a true Buddha, so it needs to be cut off with the three liberations of non-outflow wisdom. Since the above Buddha is not true and needs to be cut off, then what should be said to be the true Buddha? Therefore, there is a question about the nature of the Buddha.
The Buddha said: 'Mahamati, realizing the two non-selves (Niratmata, meaning 'no-self of persons' and Dharmasunyata, meaning 'emptiness of dharmas'), and cutting off the two obscurations (Jnana-avarana, meaning 'cognitive obscurations' and Klesha-avarana, meaning 'afflictive obscurations'), this is the nature of the Buddhas.' The nature of all Buddhas is the Dharmakaya (Dharmakaya, meaning 'Dharma Body'). The Dharmakaya is what the Sambhogakaya (Sambhogakaya, meaning 'Enjoyment Body') and Nirmanakaya (Nirmanakaya, meaning 'Emanation Body') rely on. All sentient beings drift and sink in vast kalpas, or fall into heretical paths and the Small Vehicle, and cannot attain enlightenment, all because of the two obscurations. The reason for not cutting off the two obscurations is due to the two attachments. If you want to remove the two attachments, you must rely on the two emptinesses. When attachments and obscurations disappear, the segmented birth and death (segmented birth and death) and the variable birth and death (variable birth and death) are forever cut off, and the holy nature will appear, and one can apply as many Dharma gates as there are dust particles, and this is called a Buddha. Therefore, it is said that realizing the two non-selves of persons and dharmas, removing the obscurations of delusion and wisdom, abandoning segmented birth and death and variable birth and death, and cutting off the present afflictions and habitual afflictions, therefore it is called the nature of all Buddhas. However, among the various obscurations, afflictions are particularly serious, so it is specifically pointed out its appearance, hoping that learners will thoroughly eradicate it.
Mahamati, after Sravakas (Sravaka, meaning 'Hearers') and Pratyekabuddhas (Pratyekabuddha, meaning 'Solitary Buddhas') attain this Dharma, (and so on) at this time the World Honored One spoke again in verse: 'If you know the two non-selves, remove the two obscurations and two afflictions, and the inconceivable death, therefore it is called Tathagata.' The content of the verse is as described above, and can be understood.
Commentary on the Fifth Volume of the Lankavatara Sutra Taisho Tripitaka Volume 39, No. 1791, Commentary on the Lankavatara Sutra
Commentary on the Lankavatara Sutra
卷第六(［時］)
東都沙門(寶臣)集
爾時大慧菩薩摩訶薩(至)月光妙眼如是等 因上覺二無我等法名為佛。過去諸佛已覺此法。故名為佛。以過去故。世尊今覺此法亦名為佛。覺道雖一。過現不同。云何言我是過去一切諸佛。及依本生經說如來過去曾種種受生。如作頂生王。及象鳥王。月光妙眼仙人等百千生。又言我是過去一切諸佛。舉二文相違以請如來。
佛言大慧如來應正等覺(至)佛名無別是謂字等 佛佛名字無二無別。是謂字平等。亦如鴦崛摩羅與文殊師利共遊十方。所見十方諸佛。彼佛皆稱釋迦佛者是也。
云何語平等(至)無有差別是名語等 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。非唯釋迦佛。一切諸佛皆如是。迦陵頻伽即鳥名。其聲清雅超于眾鳥。故引為喻。
云何身平等(至)現隨類身是謂身等 法身者知二無我等法名法身。色身者相好莊嚴名色身。佛佛皆無差別。除為調伏彼彼諸趣差別眾生。示現種種異類色身。此正答何妨是佛。及百千種類受生。是名身等無有相違。
云何法平等(至)于大眾中作如是說 三
【現代漢語翻譯】 現代漢語譯本 卷第六(［時］)
東都沙門(寶臣)集
爾時大慧菩薩摩訶薩(Mahasattva，偉大的菩薩)（至）月光妙眼如是等：因為證悟二無我（人無我和法無我）等法，所以名為佛。過去諸佛已經證悟此法，所以名為佛。因為是過去，世尊現在證悟此法也名為佛。覺悟的道路雖然相同，過去和現在不同。為什麼說『我是過去一切諸佛』，以及依據本生經所說，如來過去曾經種種受生，如作頂生王，以及象鳥王，月光妙眼仙人等百千生。又說『我是過去一切諸佛』，舉出這兩段經文的矛盾之處來請教如來。
佛言：大慧，如來應正等覺(Tathagata Arhat Samyak-sambuddha，如來阿羅漢正等覺)（至）佛名無別，是謂字等：佛與佛的名字沒有差別，是說名字平等。也像鴦崛摩羅(Angulimala，一位佛教人物)與文殊師利(Manjusri，智慧的菩薩)共同遊歷十方，所見十方諸佛，那些佛都稱作釋迦佛(Sakyamuni Buddha，佛教的創始人)，就是這個意思。
云何語平等（至）無有差別，是名語等：密跡力士經第二說，佛的聲音有八轉，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。非唯釋迦佛，一切諸佛皆如是。迦陵頻伽(Kalavinka，一種鳥)即鳥名，其聲清雅超于眾鳥，故引為喻。
云何身平等（至）現隨類身，是謂身等：法身者，知二無我等法名法身。色身者，相好莊嚴名色身。佛佛皆無差別，除為調伏彼彼諸趣差別眾生，示現種種異類色身。此正答何妨是佛，及百千種類受生。是名身等無有相違。
云何法平等（至）于大眾中作如是說：三
【English Translation】 English version Volume 6 ([Time])
Collected by the Sramana (Baochen) of the Eastern Capital
At that time, Mahamati Bodhisattva (Mahasattva, Great Bodhisattva) (to) Moonlight Wonderful Eyes and so on: Because of realizing the two non-selves (non-self of person and non-self of phenomena) and other dharmas, one is called Buddha. The Buddhas of the past have already realized this dharma, so they are called Buddhas. Because it is the past, the World Honored One now realizes this dharma and is also called Buddha. Although the path of enlightenment is the same, the past and present are different. Why do you say 'I am all the Buddhas of the past,' and according to the Jataka tales, the Tathagata (Tathagata, 'Thus Come One') in the past had various births, such as being born as King Topknot, and the Elephant Bird King, Moonlight Wonderful Eyes Immortal, and hundreds of thousands of other births. And also says 'I am all the Buddhas of the past,' citing these two contradictory passages to ask the Tathagata.
The Buddha said: Mahamati, the Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, 'Thus Come One, Worthy One, Perfectly Enlightened One') (to) the Buddha's name is not different, this is called name equality: The names of Buddhas are not different, this is called name equality. It is also like Angulimala (Angulimala, a Buddhist figure) and Manjusri (Manjusri, Bodhisattva of wisdom) traveling together in the ten directions, and the Buddhas they saw in the ten directions all called themselves Sakyamuni Buddha (Sakyamuni Buddha, founder of Buddhism), that is the meaning.
What is speech equality (to) without any difference, this is called speech equality: The second chapter of the Secret Traces Mighty One Sutra says that the Buddha's voice has eight transformations, namely substance, action, instrument, cause, location, object, address, and exclamation. These eight transformations of sound each possess eight virtues, namely harmonious sound, gentle sound, truthful sound, easy to understand sound, error-free sound, non-feminine sound, vast sound, and profound sound. Eight eights make sixty-four kinds. Not only Sakyamuni Buddha, but all Buddhas are like this. Kalavinka (Kalavinka, a bird) is the name of a bird, its voice is clear and elegant, surpassing all other birds, so it is used as a metaphor.
What is body equality (to) appearing in accordance with the class, this is called body equality: The Dharmakaya (Dharmakaya, 'Dharma Body') is knowing the two non-selves and other dharmas, which is called Dharmakaya. The Rupakaya (Rupakaya, 'Form Body') is adorned with excellent marks, which is called Rupakaya. Buddhas are all without difference, except to tame various sentient beings in different realms, showing various different kinds of Rupakayas. This is the correct answer to why it is not a hindrance to being a Buddha, and being born in hundreds of thousands of kinds. This is called body equality, without any contradiction.
What is Dharma equality (to) speaking like this in the assembly: Three
十七菩提分法者。菩提是覺。分是因義。此三十七為諸乘覺因。亦名道品。故凈名云。道品是道場。是法身因。然三十七品總有七類。一對治顛倒道。即四念處。二斷諸懈怠道。謂四正勤。三引發神通道。謂四神足。四現觀方便道。所謂五根。五親近現觀道。即是五力。六現觀自體道。謂七覺分。七現觀後起道。謂八正道。義如別說。此七類次第者。謂聞法已先當念持。次即勤修。勤故攝心調柔。柔故信等成根。根增為力。七覺分別。八正正行。總以喻顯。法性如地。念處如種子。正勤為種植。神足如抽芽。五根如生根。五力如莖葉增長。開七覺花。結八正果。一切諸佛皆同證得。是名法平等。一本菩提分法下。更有十力四無畏等六字。
爾時世尊重說頌言迦葉拘留孫拘那含是我依四平等故為諸佛子說 頌上四佛之名。及四平等密意也。
爾時大慧菩薩摩訶薩(至)依何密意作如是語 因上依四平等故。為諸佛子說。即是如來有所說。故舉昔教二夜中間。實無言說以請問。
佛言大慧依二密法故(至)離分別相離名字相 明自證法所行境界。三世如來畢竟平等。俱離言說心緣名字等相。故言不說。
云何本住法(至)法界法性皆悉常住 如金銀等性本來自有。不由金師鼓之始有。以譬本住法
【現代漢語翻譯】 現代漢語譯本： 十七菩提分法，菩提（bodhi，覺悟）是覺悟，分是因的意思。這三十七法是諸乘（各種乘，即教法）覺悟的因，也叫做道品。所以《維摩詰經》說，道品是道場，是法身（dharmakāya，佛的法性之身）的因。這三十七品總共有七類：一對治顛倒之道，即四念處（catuḥsmṛtyupasthāna）。二斷除各種懈怠之道，就是四正勤（catvāri prahāṇāni）。三引發神通之道，就是四神足（catvāra ṛddhipādāḥ）。四現觀（abhisamaya，親身證悟）方便之道，就是五根（pañcendriyāṇi）。五親近現觀之道，就是五力（pañca balāni）。六現觀自體之道，就是七覺分（sapta bodhyaṅgāni）。七現觀後起之道，就是八正道（āryāṣṭāṅgamārga）。意義在別處詳細解說。這七類的次第是：聽聞佛法后，首先應當念持，然後就勤奮修習。因為勤奮，所以能攝心調柔；因為調柔，所以信等五根得以成就。五根增長為五力。七覺分如開花，結八正道之果。一切諸佛都同樣證得，這叫做法平等。在某個版本的《菩提分法》下，還有十力（daśa balāni）、四無畏（catvāri vaiśāradyāni）等六個字。
這時，世尊（lokanātha，佛）用偈頌說道：『迦葉（Kāśyapa，過去七佛之一）、拘留孫（Krakucchanda，過去七佛之一）、拘那含（Kanakamuni，過去七佛之一）是我所依。因為四平等（catuḥ-samatā-jñāna）的緣故，為諸佛子（buddhaputra，發菩提心的修行者）宣說。』這偈頌是讚頌上面四佛的名號，以及四平等的秘密含義。
這時，大慧菩薩摩訶薩（mahāsattva，大菩薩）問道：『依何種密意，您才說出這樣的話？』因為依四平等的緣故，為諸佛子宣說，就是如來（tathāgata，佛的稱號之一）有所說。所以舉出過去佛所教導的二夜中間，實際上沒有言說，來請問。
佛說：『大慧，依二種秘密之法，所以說不說，遠離分別相（vikalpa-lakṣaṇa），遠離名字相（nāma-lakṣaṇa）。』說明自證之法所行的境界，三世（過去、現在、未來）如來畢竟平等，都遠離言說、心緣名字等相，所以說不說。
『什麼是本住法（prakṛtistha-dharma）？』法界（dharmadhātu，一切法的本體）、法性（dharmatā，法的本性）都是常住不變的。如同金銀等，其性質本來就存在，不是因為金匠冶煉才開始有的。用這個來比喻本住法。
【English Translation】 English version: The thirty-seven factors of enlightenment (bodhipakṣa-dharmas). Bodhi (覺) means enlightenment, and pakṣa (分) means cause. These thirty-seven are the causes of enlightenment for all vehicles (yānas, teachings). They are also called the 'qualities of the path' (mārgāṅga). Therefore, the Vimalakīrti Nirdeśa Sūtra says, 'The qualities of the path are the bodhimaṇḍa (道場, place of enlightenment) and the cause of the dharmakāya (法身, body of the Dharma).' These thirty-seven qualities are generally divided into seven categories: 1. The path to counteract perversion, which is the four foundations of mindfulness (catuḥsmṛtyupasthāna). 2. The path to cut off all laziness, which is the four right exertions (catvāri prahāṇāni). 3. The path to generate supernatural powers, which is the four bases of power (catvāra ṛddhipādāḥ). 4. The path of expedient means for direct realization (abhisamaya), which is the five roots (pañcendriyāṇi). 5. The path of approaching direct realization, which is the five powers (pañca balāni). 6. The path of the self-nature of direct realization, which is the seven factors of enlightenment (sapta bodhyaṅgāni). 7. The path arising after direct realization, which is the Noble Eightfold Path (āryāṣṭāṅgamārga). The meanings are explained in detail elsewhere. The order of these seven categories is as follows: After hearing the Dharma, one should first remember and hold it, and then diligently cultivate it. Because of diligence, one can gather the mind and make it pliable. Because of pliability, faith and the other five roots are accomplished. The five roots increase into the five powers. The seven factors of enlightenment are like opening flowers, and they bear the fruit of the Noble Eightfold Path. All Buddhas attain this in the same way, which is called the equality of Dharma. In one version of the Bodhipakṣa-dharmas, there are also six words: ten powers (daśa balāni), four fearlessnesses (catvāri vaiśāradyāni), etc.
At that time, the World-Honored One (lokanātha) spoke in verse, saying: 'Kāśyapa (迦葉, one of the past seven Buddhas), Krakucchanda (拘留孫, one of the past seven Buddhas), and Kanakamuni (拘那含, one of the past seven Buddhas) are what I rely on. Because of the four equalities (catuḥ-samatā-jñāna), I speak for the children of the Buddhas (buddhaputra, practitioners with bodhicitta).' This verse praises the names of the four Buddhas mentioned above, as well as the secret meaning of the four equalities.
At that time, Mahamati Bodhisattva Mahasattva (mahāsattva, great being) asked: 'Relying on what secret intention did you speak these words?' Because of relying on the four equalities, I speak for the children of the Buddhas, which is what the Tathagata (tathāgata, one of the Buddha's titles) has spoken. Therefore, I bring up the middle of the two nights taught by the Buddhas of the past, in which there was actually no speech, to inquire.
The Buddha said: 'Mahamati, because of the two secret Dharmas, I say that there is no speaking, being apart from the characteristic of discrimination (vikalpa-lakṣaṇa), being apart from the characteristic of names (nāma-lakṣaṇa).' This explains the realm of practice of the self-realized Dharma. The Tathagatas of the three times (past, present, future) are ultimately equal, all being apart from speech, mental objects, names, and other characteristics. Therefore, it is said that there is no speaking.
'What is the Dharma that abides in its own nature (prakṛtistha-dharma)?' The Dharmadhātu (法界, the realm of all dharmas) and Dharmatā (法性, the nature of dharmas) are both eternally abiding. Just like gold and silver, their nature is originally existent, not something that begins to exist because of the goldsmith's smelting. This is used as a metaphor for the Dharma that abides in its own nature.
性本自有。不由如來說之始有。假如來出世說之。法界不為之增。若佛不出無所言說。法界不為之減。言此法住法位。皆悉常住。非言說也。
大慧譬如有人行曠野中(至)亦不已說亦不當說 亦如向古城道。本來自有。不由士夫行之始有。以譬真如法界本來自有。不由如來說之始有。以明不說也。
爾時世尊重說頌言某夜成正覺某夜般涅槃於此二中間我都無所說 頌上得道入滅。於二中間悉皆無說。
自證本住法故作是密語我及諸如來無有少差別 言上二法。故作是密意而言都無所說。明我與諸佛同證此無言說法。故三世中無可說。凡言說者。順眾生情耳。
爾時大慧菩薩摩訶薩(至)當爲汝說大慧言唯 因上我于某夜成正覺即是有。至某夜涅槃即是無。故舉有無相以請問。令我及諸菩薩。知有無二見是虛妄故。如實修行疾得菩提。
佛言大慧世間眾生(至)墮二見故非出出想 有無二見不能超情。非出離法。世間眾生墮斯見者。妄謂離想。
云何有見(至)如是說者則說無因 一切諸法因緣所起。性離有無。若執實有者。不了唯心所現。則說世間無因無緣。而生諸法。
云何無見謂知受貪瞋癡已而妄計言無 言先受貪瞋癡為有。后滅之為無。是名無見。
大慧
【現代漢語翻譯】 現代漢語譯本： 自性本來就存在，不是因為如來說了才開始有的。即使如來出世宣說，法界（Dharmadhatu，宇宙萬法的本體）也不會因此增加；如果佛不出世，沒有言語宣說，法界也不會因此減少。說這個法安住於法的本位，都是恒常存在的，不是言語可以表達的。
大慧（Mahamati，菩薩名），譬如有人走在曠野中（直到），既不會說，也不應當說。又如指向古城的道路，本來就存在，不是因為有人行走才開始有的。這譬喻真如法界（Tathata-Dharmadhatu，真實如如的宇宙本體）本來就存在，不是因為如來說了才開始有的，以此說明不可言說。
這時，世尊（Bhagavan，佛的尊稱）再次說了偈頌：『某夜成正覺（Samyak-sambuddha，完全覺悟），某夜般涅槃（Parinirvana，完全寂滅），在這兩個中間，我都無所說。』 偈頌說明從證得菩提到入滅，在這兩個中間，一切都無可言說。
因為親自證悟了本住法，所以說了這樣的秘密語：『我及諸如來（Tathagata，如來）沒有絲毫差別。』 說了以上兩種法，所以用這種密意來說完全沒有說。說明我和諸佛共同證悟這無言說法，所以在過去、現在、未來三世中無可說。凡是言語表達，都是順應眾生的情執罷了。
這時，大慧菩薩摩訶薩（Mahasattva，大菩薩）（直到）應當為你宣說。大慧說：『是的。』 因為上面說『我于某夜成正覺』，這就是『有』；到『某夜涅槃』，這就是『無』。所以舉出有無二相來請問，使我和諸菩薩，知道有無二見是虛妄的，從而如實修行，迅速證得菩提（Bodhi，覺悟）。
佛說：『大慧，世間眾生（直到）墮入有無二見，所以不能超出世間。』 有無二見不能超越情執，不是出離之法。世間眾生墮入這種見解，錯誤地認為可以離相。
『什麼是「有見」？（直到）這樣說的人，就是說沒有原因。』 一切諸法都是因緣所生起，自性遠離有無。如果執著實有，就是不瞭解一切唯心所現，就是說世間沒有原因沒有緣由，而生出諸法。
『什麼是「無見」？認為先感受貪（raga，貪慾）、嗔（dvesha，嗔恨）、癡（moha，愚癡），然後妄加計度說沒有了。』 意思是先感受貪嗔癡為有，後來滅了就說是無，這叫做無見。
大慧（Mahamati）
【English Translation】 English version: The self-nature exists inherently; it is not that it begins to exist because the Tathagata (如來，One who has thus come) speaks of it. Even if the Tathagata appears in the world and proclaims it, the Dharmadhatu (法界，the realm of Dharma) does not increase thereby; if the Buddha does not appear and there is no speech proclaiming it, the Dharmadhatu does not decrease thereby. To say that this Dharma abides in its Dharma-position is to say that all is eternally abiding; it is not something that can be expressed in words.
Mahamati (大慧，Great Wisdom), it is like someone walking in a wilderness (until) he neither speaks nor should speak. It is also like the road pointing to an ancient city, which exists inherently and does not begin to exist because people walk on it. This is an analogy for the Tathata-Dharmadhatu (真如法界，the realm of Suchness-Dharma), which exists inherently and does not begin to exist because the Tathagata speaks of it, thus illustrating its inexpressibility.
At that time, the Bhagavan (世尊，Blessed One) spoke again in verse: 'On a certain night I attained perfect enlightenment (Samyak-sambuddha，perfect enlightenment), on a certain night I entered Parinirvana (般涅槃，complete Nirvana); in between these two, I have said nothing at all.' The verse explains that from the attainment of Bodhi (菩提，enlightenment) to entering Nirvana, in between these two, everything is beyond words.
Because I personally realized the Dharma that abides inherently, I spoke this secret saying: 'There is not the slightest difference between me and all the Tathagatas (如來，Thus Come Ones).' Speaking of the above two Dharmas, therefore, with this secret intention, it is said that nothing at all has been said. It explains that I and all the Buddhas jointly realize this Dharma beyond words, so in the three times (past, present, future) there is nothing to say. All speech is merely accommodating the emotions of sentient beings.
At that time, the Bodhisattva Mahasattva (菩薩摩訶薩，Great Bodhisattva) Mahamati (until) should proclaim it for you. Mahamati said: 'Yes.' Because it was said above, 'On a certain night I attained perfect enlightenment,' this is 'existence'; until 'on a certain night I entered Nirvana,' this is 'non-existence.' Therefore, he raises the two aspects of existence and non-existence to inquire, so that I and all the Bodhisattvas may know that the two views of existence and non-existence are illusory, and thereby cultivate truly and quickly attain Bodhi (菩提，enlightenment).
The Buddha said: 'Mahamati, sentient beings in the world (until) fall into the two views of existence and non-existence, therefore they cannot transcend the world.' The two views of existence and non-existence cannot transcend emotions; they are not the Dharma of liberation. Sentient beings in the world who fall into this view mistakenly believe they can be free from appearances.
'What is the view of existence? (until) Those who say this are saying there is no cause.' All Dharmas arise from causes and conditions, and their nature is apart from existence and non-existence. If one clings to real existence, it means one does not understand that everything is a manifestation of mind alone, and thus says that the world has no cause and no condition, and that all Dharmas arise without reason.
'What is the view of non-existence? It means that one first experiences greed (raga，desire), hatred (dvesha，aversion), and delusion (moha，ignorance), and then falsely calculates and says there is nothing.' It means that one first experiences greed, hatred, and delusion as existence, and then says that when they are extinguished, it is non-existence; this is called the view of non-existence.
Mahamati (大慧，Great Wisdom)
及彼分別有相(至)后取于無名為壞者 如來以上二意問大慧。言此中誰為破壞佛法者。而大慧白言。妄取貪瞋癡性為有。後計為無。名破壞佛法者。
佛言善哉汝解我問(至)體性非異非不異故 如來嘆其所解。言此人非止妄取貪瞋癡為有性。后除為無。名壞佛法者。亦壞三乘聖人。謂本取貪瞋癡為有。后除貪瞋癡為無。得成聖果也。何以故。是破佛法者。煩惱內外不可得故。體性非異非不異故。內者身也。外者塵也。言內身外塵妄想不實。則無人可得。人尚自無。貪瞋癡煩惱因何得有。則離性四句。故知妄計有人斷煩惱得聖果者。是壞佛法人也。
大慧貪瞋癡性若內若外(至)無有能縛及縛因故 言貪瞋癡不在內外故不可得。本無體性故無可取。三乘聖人知彼虛妄。即是自性解脫。非是破壞貪瞋癡始得解脫。若破壞得解脫者。即是有作法不可久也。縛者煩惱也。縛因者眾生也。佛知煩惱與眾生無實故。即無人斷煩惱得解脫也。
大慧若有能縛及以縛因(至)不起空見懷增上慢 所縛亦眾生也。如鐵孕垢而自毀鐵形。今觀眾生空故無縛因。亦無煩惱為能縛。能縛既無。所縛亦無。此重釋自性解脫。若作如上說取貪瞋癡為有。壞之為無者。是名破有為無相。墮落斷滅空見也。是故破有為空非真空。
【現代漢語翻譯】 現代漢語譯本： 『及彼分別有相(至)后取于無名為壞者』，如來用以上兩種意思問大慧（Mahamati，菩薩名）。說：『這其中誰是破壞佛法的人？』大慧回答說：『錯誤地認為貪瞋癡的自性是存在的，之後又認為它們是不存在的，這樣的人就是破壞佛法的人。』
『佛言善哉汝解我問(至)體性非異非不異故』，如來讚歎大慧的理解。說：『這個人不僅僅是錯誤地認為貪瞋癡是存在的，之後又消除它們，認為它們是不存在的，才算是破壞佛法的人，也是破壞三乘聖人。』意思是說，原本認為貪瞋癡是存在的，之後消除貪瞋癡，才能成就聖果。為什麼呢？因為這種破壞佛法的人，認為煩惱的內在和外在是可以得到的，但實際上煩惱的體性和現象既不是相同也不是不相同。內指的是身體，外指的是塵境。意思是說，內在的身體和外在的塵境都是虛妄不實的，那麼人就不可得。人尚且不存在，貪瞋癡煩惱又怎麼可能存在呢？這就脫離了自性的四句（有、無、亦有亦無、非有非無）。所以，要知道錯誤地認為有人斷除煩惱而得到聖果的人，就是破壞佛法的人。
『大慧貪瞋癡性若內若外(至)無有能縛及縛因故』，意思是說，貪瞋癡不在內在也不在外在，所以是不可得的。本來就沒有實體自性，所以無可取捨。三乘聖人知道這些都是虛妄的，這就是自性解脫，而不是破壞貪瞋癡才得到解脫。如果是通過破壞才得到解脫，那就是有為法，不會長久。『縛』指的是煩惱，『縛因』指的是眾生。佛知道煩惱和眾生都不是真實的，所以沒有人能夠斷除煩惱而得到解脫。
『大慧若有能縛及以縛因(至)不起空見懷增上慢』，所束縛的也是眾生。就像鐵中含有雜質而自己毀壞鐵的形狀一樣。現在觀察眾生是空性的，所以沒有束縛的原因，也沒有煩惱作為能束縛者。能束縛的既然沒有，所束縛的也就沒有了。這是再次解釋自性解脫。如果像上面所說的那樣，認為貪瞋癡是存在的，然後又破壞它們使之不存在，這就叫做破壞有為法而執著于無的現象，墮入斷滅的空見之中。所以，破壞有為法而得到的空不是真空。
【English Translation】 English version: 'And those who discriminate form with characteristics (up to) later grasping at non-being as annihilation' – Thus, the Tathagata (如來，another name for Buddha) asked Mahamati (大慧，name of a Bodhisattva) with these two meanings, saying: 'Among these, who is the destroyer of the Dharma (佛法，Buddhist teachings)?' And Mahamati replied: 'Those who wrongly grasp the nature of greed, anger, and delusion as being, and later consider them as non-being, are called destroyers of the Dharma.'
'The Buddha said, 'Excellent, you understand my question (up to) because their essence is neither different nor not different' – The Tathagata praised his understanding, saying: 'This person not only wrongly grasps greed, anger, and delusion as having a nature, and then eliminates them as non-being, thus being called a destroyer of the Dharma, but also destroys the saints of the Three Vehicles (三乘，three types of Buddhist practitioners).』 Meaning, they initially grasp greed, anger, and delusion as being, and then eliminate greed, anger, and delusion to attain the holy fruit. Why? Because those who destroy the Dharma believe that the internal and external aspects of afflictions can be obtained, but in reality, the essence and phenomena of afflictions are neither the same nor different. The internal refers to the body, and the external refers to the dust. Meaning, the internal body and external dust are illusory and unreal, then a person cannot be obtained. If a person does not even exist, how can greed, anger, and delusion exist? This transcends the four statements about self-nature (existence, non-existence, both existence and non-existence, neither existence nor non-existence). Therefore, know that those who wrongly believe that someone can cut off afflictions and attain the holy fruit are destroyers of the Dharma.'
'Mahamati, the nature of greed, anger, and delusion, whether internal or external (up to) because there is no binder nor cause of binding' – Meaning, greed, anger, and delusion are neither internal nor external, so they are unobtainable. They originally have no substantial nature, so there is nothing to grasp. The saints of the Three Vehicles know that these are all illusory, which is self-nature liberation, not that liberation is attained by destroying greed, anger, and delusion. If liberation is attained through destruction, then it is conditioned and impermanent. 'Binder' refers to afflictions, and 'cause of binding' refers to sentient beings. The Buddha knows that afflictions and sentient beings are not real, so no one can cut off afflictions and attain liberation.
'Mahamati, if there were a binder and a cause of binding (up to) do not give rise to the view of emptiness and harbor increased pride' – What is bound is also sentient beings. Just as iron contains impurities that destroy its own form. Now, observing that sentient beings are empty, there is no cause of binding, nor are there afflictions as the binder. Since there is no binder, there is also nothing to be bound. This is a re-explanation of self-nature liberation. If, as mentioned above, one believes that greed, anger, and delusion exist, and then destroys them to make them non-existent, this is called destroying conditioned phenomena and clinging to the phenomenon of non-existence, falling into the nihilistic view of annihilation. Therefore, the emptiness obtained by destroying conditioned phenomena is not true emptiness.
愚夫以為真空。故我依此義嘗密意說。寧起人我有見如須彌山。不起空見懷增上慢。謂破有為無非真空。愚夫以之為真空者。未得謂得。名增上慢也。
若起此見名為壞者(至)離文字相亦成壞者 言墮妄想自共見中。不了自心現量。計為有無。乃至虛妄分別離文字法。亦成壞者。是謂破壞佛法人也。
爾時世尊重說頌言有無是二邊乃至心所行凈除彼所行平等心寂滅 明凈除有無。及妄所行境界。則得平等寂滅心也。
不取于境界非滅無所有有真如妙物如諸聖所行 言知貪愛境界性。虛妄無可取。即是體性寂滅。非是無他所有始寂滅也。心外無物故。有物悉如如。如聖賢境界。
本無而有生生已而覆滅因緣及有無彼非住我法 頌上生滅有無之見者。不住如來實相法界。
非外道非佛非我非餘眾能以緣成有云何而得無 佛言生法非外道作。又非佛作。非神我作。亦非余自在微塵世性等作。但從妄想生故也。既從妄緣集會始得起者。即無自體。無自體故。即明無此生法也。生法本無。何須更無之。
誰以緣成有而復得言無惡見說為生妄想計有無 言四大五蘊中各無主。誰聚集會之。仍說因緣有生。有既不有。寧得復說破有為無。明外道惡見故。說有生法。妄想故。計為有無。
【現代漢語翻譯】 現代漢語譯本 愚笨的人認為空性就是什麼都沒有。因此我依據這個道理曾經秘密地說：寧願生起像須彌山一樣大的人我之見（認為有『我』和『我所』的錯誤觀念），也不要生起懷著增上慢（未證得卻自認為已證得）的空見。他們說破除有為法（由因緣和合而成的法）就等於證得了空性，愚笨的人把這當作是真正的空性。這種未證得卻自認為已證得的狀態，就叫做增上慢。
如果生起這種見解，就叫做『壞』（破壞正法）……乃至執著于文字相，也會變成『壞』（破壞正法）。這是說，他們沉溺於虛妄的分別念中，在自己和他人的見解中，不能明瞭自己當下的心識顯現，卻執著于有和無。乃至虛妄地分別，執著于脫離文字的法，也會變成『壞』（破壞正法）。這就是所謂的破壞佛法的人。
這時，世尊又說了偈頌：『有和無是兩種極端，乃至心識所執行的境界，清凈去除那些心識所執行的境界，平等的心就寂滅了。』這是說明，清凈去除有和無，以及虛妄心識所執行的境界，就能得到平等寂滅的心。
『不執取于境界，也不是斷滅的什麼都沒有，有真如（事物本來的如實狀態）這種微妙的東西，如同諸位聖賢所行持的。』這是說，知道貪愛的境界的自性是虛妄的，沒有什麼可以執取的，這就是體性寂滅，而不是斷滅了其他所有才寂滅。因為心外沒有事物，所以一切事物都如如不動，如同聖賢的境界。
『本來沒有而有了生，生了以後又會滅亡，因緣以及有和無，它們不是常住的我的法。』這句偈頌是說，持有生滅有無之見的人，不能安住于如來真實的實相法界。
『不是外道，不是佛，不是我，也不是其他的眾生，能夠以因緣使事物產生，怎麼能說它沒有呢？』佛說，生法不是外道所造作的，也不是佛所造作的，不是神我（一種常一不變的『我』的觀念）所造作的，也不是其他的自在天、微塵、世性等等所造作的，只是從虛妄的分別念中產生的。既然是從虛妄的因緣聚合才產生的，就沒有它自身的體性。因為沒有自身的體性，就說明沒有這個生法。生法本來就沒有，何須再去使它沒有呢？
『誰以因緣使事物產生，卻又說它沒有呢？這種邪惡的見解，說是生，是妄想，執著于有和無。』這是說，四大五蘊（構成人身的五種要素）中各自沒有主宰，是誰把它們聚集在一起的呢？卻仍然說因緣有生。有既然不是真實的有，怎麼能又說破除有為法就等於證得了無呢？說明外道的邪惡見解，所以說有生法，因為是妄想，所以執著于有和無。
【English Translation】 English version The foolish think that emptiness is nothingness. Therefore, according to this meaning, I have secretly said: Rather arise the view of self and what belongs to self as large as Mount Sumeru (erroneous conceptions of 'I' and 'mine'), than to arise the view of emptiness with increased arrogance (thinking one has attained what one has not). They say that destroying conditioned phenomena (phenomena arising from causes and conditions) is equivalent to attaining emptiness, which the foolish take to be true emptiness. This state of thinking one has attained what one has not is called increased arrogance.
If this view arises, it is called 'destruction' (of the true Dharma)... even clinging to the characteristics of words becomes 'destruction' (of the true Dharma). This means that they are immersed in false discriminations, and in their own and others' views, they cannot understand the present manifestation of their own minds, but cling to existence and non-existence. Even falsely discriminating and clinging to Dharma apart from words also becomes 'destruction' (of the true Dharma). This is what is called destroying the Buddha Dharma.
At that time, the World Honored One spoke a verse: 'Existence and non-existence are two extremes, even the realm where the mind operates; purify and remove those realms where the mind operates, and the equal mind is extinguished.' This explains that purifying and removing existence and non-existence, as well as the realms where the deluded mind operates, one can attain the equal and extinguished mind.
'Not grasping at objects, nor is it annihilation and nothingness; there is true suchness (the true state of things as they are), a wonderful thing, as practiced by all the sages.' This means knowing that the nature of objects of craving is false and there is nothing to grasp, which is the extinction of inherent nature, not the extinction of everything else. Because there is nothing outside the mind, all things are thus as they are, like the realm of the sages.
'Originally non-existent, there is arising; having arisen, it again ceases. Causes and conditions, and existence and non-existence, they are not the abiding Dharma of my self.' This verse says that those who hold the view of arising, ceasing, existence, and non-existence do not abide in the true reality realm of the Tathagata.
'Not an outsider, not a Buddha, not a self, nor other beings can cause existence through conditions; how can one say it is non-existent?' The Buddha said that arising Dharma is not created by outsiders, nor by the Buddha, nor by a self (a concept of a permanent and unchanging 'self'), nor by other Ishvara, atoms, Prakriti, etc., but arises from false discriminations. Since it arises from the aggregation of false conditions, it has no inherent nature. Because it has no inherent nature, it is clear that there is no such arising Dharma. Since arising Dharma is originally non-existent, why need one make it non-existent?
'Who causes existence through conditions, yet says it is non-existent? This evil view says it is arising, it is delusion, clinging to existence and non-existence.' This means that in the four great elements and five aggregates (the five elements that constitute the human body), there is no master in each. Who gathers them together? Yet they still say that causes and conditions give rise to existence. Since existence is not truly existent, how can one say that destroying conditioned phenomena is equivalent to attaining non-existence? It explains the evil view of outsiders, so they say there is arising Dharma, and because of delusion, they cling to existence and non-existence.
若知無所生亦復無所滅觀世悉空寂有無二俱離 能知因緣中本無生。后亦不須滅。觀世間空寂如虛空華。即無有無二見。
爾時大慧菩薩摩訶薩(至)當爲汝說大慧言唯 因上有無是外道宗。故舉如來自宗以請問也。
佛言大慧一切二乘(至)謂宗趣法相言說法相 自覺觀察。知生死不實如空中花。證實相境界。名宗趣法相。為人解說此不實法。令如實理悟修證入。名言說法相。此二種宗法相。一本作宗通及說通。
宗趣法相者謂自所證(至)是名宗趣法相 言自覺聖智所證實法。遠離文言虛妄分別。入真凈界。成就如來自覺地行。超諸世間妄想思覺。制伏魔外。光明暉發。此是如來內心所證境界。本無生滅。名曰宗趣法相也。
言說法相者(至)汝及諸菩薩當勤修學 經通大小乘有十二部。今說九部者。如涅槃第三云。護大乘者受持九部。法華第一云。我此九部法隨順眾生說。瑜伽等論。說聲聞藏無有方廣。然諸經論且約一相。故作是說。如實說者大小皆具。如深密中菩薩。依十二分教。修奢摩他。瑜伽二十一云。佛為聲聞一一具演十二分教。而涅槃說大但有九者。依三部之小相故。謂因緣中取因事制戒。于譬喻中依為誘引。于論義中約非了義。法華九部小者。三相大故。于記莂中取記
【現代漢語翻譯】 現代漢語譯本 『若知無所生亦復無所滅，觀世悉空寂，有無二俱離』——如果明白一切事物本無生起，也就不存在消滅，觀察世間萬物都是空寂的，那麼有和無這兩種對立的觀念都會遠離。 『能知因緣中本無生，后亦不須滅，觀世間空寂如虛空華，即無有無二見』——能夠明白一切事物在因緣和合中本來就沒有產生，之後也就不需要消滅，觀察世間萬物空寂得就像虛空中的花朵一樣，這樣就不會有有和無這兩種對立的見解。
當時，大慧菩薩摩訶薩（菩薩中的大菩薩）……將要為你解說。大慧（菩薩名）說：『執著于有和無是外道的宗見。』所以舉出如來（佛的稱號）的自宗來請問。
佛說：『大慧（菩薩名），一切二乘（聲聞乘和緣覺乘）……』所謂宗趣法相和言說法相，是指自覺觀察，知道生死是不真實的，就像空中的花朵一樣，證實了實相的境界，這叫做宗趣法相。為人解說這種不真實的法，使人如實地領悟、修行、證入，這叫做言說法相。這兩種宗法相，有一種版本寫作宗通和說通。
宗趣法相，是指自己所證悟的……這叫做宗趣法相。也就是說，用自己覺悟的聖智所證實的真實之法，遠離文字語言的虛妄分別，進入真凈的境界，成就如來（佛的稱號）自覺的修行，超越世間一切妄想思覺，制伏魔和外道，光明煥發。這是如來內心所證悟的境界，本來就沒有生滅，叫做宗趣法相。
言說法相……你和各位菩薩應當勤奮修學。經典通大小乘有十二部。現在說九部，是因為《涅槃經》第三卷說：『護持大乘的人受持九部。』《法華經》第一卷說：『我這九部法隨順眾生而說。』《瑜伽師地論》等論典說聲聞藏沒有方廣。然而各種經論只是就一個方面來說，所以這樣說。如實地說，大小乘都具備。就像《深密經》中，菩薩依據十二分教修習奢摩他。《瑜伽師地論》第二十一卷說：『佛為聲聞一一具足地演說十二分教。』而《涅槃經》說大乘只有九部，是依據三部的小乘之相的緣故，即在因緣中取因事制戒，在譬喻中依為誘導，在論義中約非了義。《法華經》九部小乘，是因為三相大乘的緣故，在記別中取記。
【English Translation】 English version 'If one knows that there is no birth, then there is also no extinction; observing the world as entirely empty and still, both existence and non-existence are relinquished' – If one understands that all things are fundamentally without arising, then there is no extinction. Observing the world as entirely empty and still, then the dualistic concepts of existence and non-existence are abandoned. 'Being able to know that in the midst of conditions there is fundamentally no birth, then there is no need for extinction later; observing the world as empty and still like flowers in the sky, then there are no dualistic views of existence and non-existence' – Being able to understand that all things, in the aggregation of conditions, fundamentally have no arising, then there is no need for extinction later. Observing the world as empty and still like flowers in the sky, then there will be no dualistic views of existence and non-existence.
At that time, Mahamati Bodhisattva-Mahasattva (great Bodhisattva) ... was about to explain to you. Mahamati (name of a Bodhisattva) said: 'Attachment to existence and non-existence is the doctrine of the heretics.' Therefore, he raised the self-doctrine of the Tathagata (title of the Buddha) to inquire.
The Buddha said: 'Mahamati (name of a Bodhisattva), all the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) ...' The so-called 'Characteristic of the Doctrine of the Principle' and 'Characteristic of the Doctrine of Expression' refer to self-consciously observing and knowing that birth and death are unreal, like flowers in the sky, and verifying the realm of true reality. This is called the 'Characteristic of the Doctrine of the Principle'. Explaining this unreal Dharma to others, enabling them to truly understand, practice, and enter into it, is called the 'Characteristic of the Doctrine of Expression'. These two kinds of doctrinal characteristics are sometimes written as 'Penetration of the Principle' and 'Penetration of Expression'.
'Characteristic of the Doctrine of the Principle' refers to what one has personally realized ... This is called 'Characteristic of the Doctrine of the Principle'. That is to say, the true Dharma verified by one's own enlightened sacred wisdom, is far from the false discriminations of words and language, entering the realm of true purity, accomplishing the Tathagata's (title of the Buddha) self-enlightened practice, transcending all worldly delusions, thoughts, and perceptions, subduing demons and heretics, and radiating light. This is the realm personally realized by the Tathagata in his heart, fundamentally without birth or extinction, and is called 'Characteristic of the Doctrine of the Principle'.
'Characteristic of the Doctrine of Expression' ... You and all Bodhisattvas should diligently study. The scriptures, encompassing both the Mahayana and Hinayana, have twelve divisions. The reason for mentioning nine divisions now is because the third volume of the Nirvana Sutra says: 'Those who protect the Mahayana uphold the nine divisions.' The first volume of the Lotus Sutra says: 'I speak these nine divisions of the Dharma in accordance with sentient beings.' The Yogacarabhumi-sastra and other treatises say that the Śrāvakapiṭaka does not have Vaipulya. However, various scriptures and treatises speak only of one aspect, and therefore say this. In reality, both the Mahayana and Hinayana are complete. Just as in the Samdhinirmocana Sutra, Bodhisattvas practice Śamatha based on the twelve divisions of teachings. The twenty-first volume of the Yogacarabhumi-sastra says: 'The Buddha fully expounds the twelve divisions of teachings for each Śrāvaka.' The reason why the Nirvana Sutra says that the Mahayana only has nine divisions is because it is based on the aspect of the three divisions of the Hinayana, namely, taking the establishment of precepts based on events in the Nidana, relying on parables for guidance in the Avadana, and referring to non-definitive meanings in the Vyakarana. The nine divisions of the Hinayana in the Lotus Sutra are due to the greatness of the three aspects of the Mahayana, taking the prediction in the Vyakarana.
作佛。自說之內依不請友。方廣之中依廣大利樂。其正法廣陳通大通小。今此既云一切二乘。及諸菩薩有二種宗法相。則會權趣實。亦該法華涅槃之二義也。故謂九部種種教法。離於一異有無斷常等四句見相。方便善巧隨順眾生令得度脫。是故名為言說法相。結勸菩薩應勤修學。
爾時世尊重說頌言宗趣與言說自證及教法若能善知見不隨他妄解 此偈略標釋宗說二義。若善通達。則不隨妄想凡夫。
如愚所分別非是真實相彼豈不求度無法而可得 言佛宗趣。不如愚夫妄分別見真實性也。而彼豈不妄起求度。若知諸法非有實性。無可得故。即是解脫如來宗趣。
觀察諸有為生滅等相續增長於二見顛倒無所知 明於生滅中。妄計有實增長有無二見者。是愚夫顛倒。無正知見。
涅槃離心意唯此一法實觀世悉虛妄如幻夢芭蕉 言離心識即是涅槃。唯此一如而為真實。已上明如來宗趣也。言如來有自宗通。故知世法虛妄。悉如幻夢。
無有貪瞋癡亦復無有人從愛生諸蘊如夢之所見 此一行頌上言說相也。佛言雖有貪恚癡。是虛妄所見故。實無有人也。從渴愛所逼妄生五陰。計此五陰為有者。如夢所見也。
爾時大慧菩薩摩訶薩(至)愿為我說虛妄分別相 因上宗趣言。觀世悉虛妄。如幻
【現代漢語翻譯】 現代漢語譯本：
成佛。在自說之中，依止不請之友（指佛陀）。在方廣經典之中，依止廣大的利益和安樂。其正法廣泛闡述，貫通大乘和小乘。現在這裡說一切聲聞乘和緣覺乘，以及各種菩薩有兩種宗法（指空性和如來藏），則是會歸權巧方便，趨向真實，也包括了《法華經》和《涅槃經》的兩種意義。所以說九部經典中的種種教法，遠離一異、有無、斷常等四句的見解和表相，以方便善巧隨順眾生，使他們得以解脫。因此稱為言說法相。最後勸勉菩薩應該勤奮修學。
當時，世尊再次用偈頌說道：『宗趣與言說，自證及教法，若能善知見，不隨他妄解。』這首偈頌簡略地標明了解釋宗趣和言說的兩種意義。如果能夠善於通達，就不會隨順虛妄的凡夫。
『如愚所分別，非是真實相，彼豈不求度，無法而可得。』意思是說，佛的宗趣，不像愚夫那樣虛妄分別，見到真實之性。而他們難道不是虛妄地發起求度之心嗎？如果知道諸法沒有真實的自性，因為無可獲得，那就是解脫，這就是如來的宗趣。
『觀察諸有為，生滅等相續，增長於二見，顛倒無所知。』說明在生滅之中，虛妄地認為有真實，增長有和無兩種見解的人，是愚夫的顛倒，沒有正確的知見。
『涅槃離心意，唯此一法實，觀世悉虛妄，如幻夢芭蕉。』意思是說，離開心識就是涅槃，只有這一個『如』才是真實的。以上說明了如來的宗趣。說如來有自宗的通達，所以知道世間法是虛妄的，都像幻夢一樣。
『無有貪瞋癡，亦復無有人，從愛生諸蘊，如夢之所見。』這一行偈頌是關於言說相的。佛說雖然有貪、嗔、癡，但那是虛妄所見，實際上沒有人。從渴愛的逼迫下，虛妄地產生五陰，認為這五陰是真實存在的，就像夢中所見一樣。
當時，大慧菩薩摩訶薩（省略中間內容）愿為我說虛妄分別相。 English version:
Becoming a Buddha. Within the self-spoken teachings, one relies on the uninvited friend (referring to the Buddha). Within the Vaipulya sutras, one relies on vast benefits and happiness. The true Dharma is extensively expounded, connecting both the Mahayana and Hinayana. Now, it is said here that all Sravakas and Pratyekabuddhas, as well as various Bodhisattvas, have two kinds of doctrinal principles (referring to emptiness and the Tathagatagarbha), which means converging expedient means and moving towards reality, also encompassing the two meanings of the Lotus Sutra and the Nirvana Sutra. Therefore, it is said that the various teachings in the nine divisions of scriptures are free from the views and appearances of the four phrases such as oneness and difference, existence and non-existence, permanence and impermanence, using skillful means to accord with sentient beings, enabling them to attain liberation. Therefore, it is called the characteristic of speech-Dharma. Finally, it is encouraged that Bodhisattvas should diligently study.
At that time, the World Honored One again spoke in verse: 'Doctrine and purpose, self-realization and teachings, if one can understand them well, one will not follow others' deluded interpretations.' This verse briefly indicates and explains the two meanings of doctrine and speech. If one can understand them well, one will not follow deluded ordinary people.
'As fools discriminate, it is not the true appearance; how can they not seek liberation, yet there is no Dharma to be obtained?' It means that the Buddha's doctrine is not like the deluded discriminations of fools, seeing the nature of reality. And do they not falsely arise with the mind of seeking liberation? If one knows that all dharmas have no real self-nature, because there is nothing to be obtained, that is liberation, which is the doctrine of the Tathagata.
'Observing all conditioned things, the arising, ceasing, and continuation of such, increasing the two views, upside down and without knowledge.' It explains that those who falsely believe in reality within arising and ceasing, increasing the two views of existence and non-existence, are the upside-down fools, without correct knowledge and views.
'Nirvana is apart from mind and thought, only this one Dharma is real; observing the world is all illusory, like illusions, dreams, and banana trees.' It means that being apart from consciousness is Nirvana, and only this one 'suchness' is real. The above explains the Tathagata's doctrine. It says that the Tathagata has self-doctrine understanding, so he knows that worldly dharmas are illusory, all like illusions and dreams.
'There is no greed, hatred, or delusion, nor is there any person; from love arise the aggregates, as seen in a dream.' This line of verse is about the characteristic of speech. The Buddha said that although there are greed, hatred, and delusion, they are falsely seen, so there is actually no person. From the compulsion of craving, the five aggregates falsely arise, believing that these five aggregates are real, just like what is seen in a dream.
At that time, the Bodhisattva Mahasattva Mahamati (omitting the middle content) wished to speak about the characteristics of false discrimination.
【English Translation】 English version:
Becoming a Buddha. Within the self-spoken teachings, one relies on the uninvited friend (referring to the Buddha). Within the Vaipulya sutras, one relies on vast benefits and happiness. The true Dharma is extensively expounded, connecting both the Mahayana and Hinayana. Now, it is said here that all Sravakas and Pratyekabuddhas, as well as various Bodhisattvas, have two kinds of doctrinal principles (referring to emptiness and the Tathagatagarbha), which means converging expedient means and moving towards reality, also encompassing the two meanings of the Lotus Sutra and the Nirvana Sutra. Therefore, it is said that the various teachings in the nine divisions of scriptures are free from the views and appearances of the four phrases such as oneness and difference, existence and non-existence, permanence and impermanence, using skillful means to accord with sentient beings, enabling them to attain liberation. Therefore, it is called the characteristic of speech-Dharma. Finally, it is encouraged that Bodhisattvas should diligently study.
At that time, the World Honored One again spoke in verse: 'Doctrine and purpose, self-realization and teachings, if one can understand them well, one will not follow others' deluded interpretations.' This verse briefly indicates and explains the two meanings of doctrine and speech. If one can understand them well, one will not follow deluded ordinary people.
'As fools discriminate, it is not the true appearance; how can they not seek liberation, yet there is no Dharma to be obtained?' It means that the Buddha's doctrine is not like the deluded discriminations of fools, seeing the nature of reality. And do they not falsely arise with the mind of seeking liberation? If one knows that all dharmas have no real self-nature, because there is nothing to be obtained, that is liberation, which is the doctrine of the Tathagata.
'Observing all conditioned things, the arising, ceasing, and continuation of such, increasing the two views, upside down and without knowledge.' It explains that those who falsely believe in reality within arising and ceasing, increasing the two views of existence and non-existence, are the upside-down fools, without correct knowledge and views.
'Nirvana is apart from mind and thought, only this one Dharma is real; observing the world is all illusory, like illusions, dreams, and banana trees.' It means that being apart from consciousness is Nirvana, and only this one 'suchness' is real. The above explains the Tathagata's doctrine. It says that the Tathagata has self-doctrine understanding, so he knows that worldly dharmas are illusory, all like illusions and dreams.
'There is no greed, hatred, or delusion, nor is there any person; from love arise the aggregates, as seen in a dream.' This line of verse is about the characteristic of speech. The Buddha said that although there are greed, hatred, and delusion, they are falsely seen, so there is actually no person. From the compulsion of craving, the five aggregates falsely arise, believing that these five aggregates are real, just like what is seen in a dream.
At that time, the Bodhisattva Mahasattva Mahamati (omitting the middle content) wished to speak about the characteristics of false discrimination.
夢芭蕉。故復舉妄分別相以請問。
此虛妄分別云何而生(至)何故名為虛妄分別 上總問妄想分別所行之相。此別牒問義復有五。一問妄分別如何而生。二問妄分別是何處生。三問妄分別所因。四問妄分別體為是誰。五問妄分別之名。
佛告大慧善哉善哉(至)當爲汝說大慧言唯 一切異生流浪生死。皆由一念妄想為緣。是故大慧因問是義。實為饒益安樂眾生。然妄想不實。雖本無性。無始已來惡習所熏。從畢竟無。成畢竟有。而眾生不了。須假方便聞思觀察。悟彼無性本無生滅。不起有無分別妄想。即能證入如來境界。言諦聽者聞慧也。善思者思慧也。念之者修慧也。佛將涅槃最後付囑。當遵四法則涅槃可證。一近善知識。二聽聞正法。三思唯其義。四如實修行。眾經無量。行門不同。皆能證入。唯此圓門統攝眾行。故了義教多令諦聽。善思念之。
佛言大慧一切眾生(至)是故名為虛妄分別 言諸眾生種種色聲香味觸法不實境界。答上問虛妄分別所行之相也。不能了達自心所現。答上問妄想云何而生也。計能所取虛妄執著。起諸分別。答上問妄想是何處生也。墮有無見。增長外道妄見習氣。答上問妄想所因也。心心所法相應起時。執有外義種種可得。答上問妄想體為是誰也。計著於我。及以
【現代漢語翻譯】 現代漢語譯本：夢芭蕉。所以再次舉出虛妄分別的現象來請問。
『此虛妄分別云何而生(至)何故名為虛妄分別』：上面總的詢問了妄想分別所執行的現象。這裡分別列出詢問，意義又有五個方面。一是詢問虛妄分別如何產生。二是詢問虛妄分別從何處產生。三是詢問虛妄分別的起因。四是詢問虛妄分別的本體是什麼。五是詢問虛妄分別的名稱。
『佛告大慧善哉善哉(至)當爲汝說大慧言唯』：一切凡夫眾生在生死輪迴中流浪，都是由於一念妄想作為因緣。因此，大慧(Mahamati)你詢問這個道理，實在是饒益和安樂眾生。然而妄想是不真實的，雖然本來沒有自性，但從無始以來被惡習所薰染，從畢竟空無，變成畢竟實有。而眾生不能明瞭，需要藉助方便法門，聞法、思考、觀察，領悟那無自性的本無生滅，不起有無的分別妄想，就能證入如來的境界。『諦聽』是指聞慧。『善思』是指思慧。『念之』是指修慧。佛將涅槃的最後囑託，應當遵循四條法則，涅槃就可以證得。一是親近善知識。二是聽聞正法。三是思考其中的意義。四是如實修行。經典數量眾多，修行法門各不相同，都能證入。只有這個圓滿法門統攝所有修行。所以了義的教法多讓人仔細聽聞，好好思考。
『佛言大慧一切眾生(至)是故名為虛妄分別』：說一切眾生所見的種種色、聲、香、味、觸、法這些不真實的境界，這是回答上面詢問的虛妄分別所執行的現象。不能明瞭是自己內心所顯現的，這是回答上面詢問的妄想如何產生。計較能取和所取，虛妄地執著，產生各種分別，這是回答上面詢問的妄想從何處產生。墮入有見和無見，增長外道的妄見習氣，這是回答上面詢問的妄想的起因。心和心所法相應生起時，執著有外在的意義，種種可以得到，這是回答上面詢問的妄想的本體是什麼。計較執著於我，以及以
【English Translation】 English version: Dream banana. Therefore, the phenomena of false discrimination are raised again for inquiry.
'How does this false discrimination arise (to) Why is it called false discrimination': The above generally asks about the phenomena that delusion and discrimination operate. Here, the inquiries are listed separately, and the meaning has five aspects. The first is to ask how false discrimination arises. The second is to ask where false discrimination arises from. The third is to ask about the cause of false discrimination. The fourth is to ask what the substance of false discrimination is. The fifth is to ask about the name of false discrimination.
'The Buddha told Mahamati, well done, well done (to) I will tell you, Mahamati said yes': All sentient beings wander in the cycle of birth and death because of a single thought of delusion as the cause. Therefore, Mahamati, your inquiry into this principle is truly beneficial and brings peace to sentient beings. However, delusion is not real. Although it originally has no self-nature, it has been薰染(xunran, influenced) by evil habits since beginningless time, and it has changed from ultimately empty to ultimately existent. But sentient beings cannot understand this, and they need to rely on expedient methods, hearing the Dharma, thinking, and observing, to realize that the self-natureless is originally without birth and death, and does not give rise to delusional thoughts of existence and non-existence, then they can realize the realm of the Tathagata. 'Listen carefully' refers to the wisdom of hearing. 'Think well' refers to the wisdom of thinking. 'Remember it' refers to the wisdom of cultivation. The Buddha's final entrustment of Nirvana is that one should follow the four rules, and Nirvana can be attained. The first is to be close to good teachers. The second is to listen to the correct Dharma. The third is to think about its meaning. The fourth is to practice accordingly. There are many scriptures, and the practice methods are different, but all can be realized. Only this perfect method encompasses all practices. Therefore, the teachings of definitive meaning often ask people to listen carefully and think about it well.
'The Buddha said, Mahamati, all sentient beings (to) Therefore it is called false discrimination': Saying that all sentient beings see the various 色(se, form), 聲(sheng, sound), 香(xiang, smell), 味(wei, taste), 觸(chu, touch), 法(fa, dharma) these unreal realms, this is answering the above question about the phenomena that false discrimination operates. Not being able to understand that it is manifested by one's own mind, this is answering the above question of how delusion arises. Calculating what can be taken and what is taken, falsely clinging, giving rise to various discriminations, this is answering the above question of where delusion arises from. Falling into views of existence and non-existence, increasing the habits of wrong views of external paths, this is answering the above question of the cause of delusion. When the mind and mental functions arise in correspondence, clinging to external meanings, various things can be obtained, this is answering the above question of what the substance of delusion is. Calculating and clinging to self, and to
我所。是故名為妄想分別。答上問妄想之名也。言心心所法等者。謂八識心王。六位心所。相應起時執有色等諸法可得也。余義如文自明。
大慧白言若如是者外種種義性離有無過諸見相 此下大慧舉世俗第一義二諦明其設並也。如是者指世尊上答詞也。謂若如是者。世諦所見外種種義墮有無相者。即是性離有無。超四句見相者。
世尊第一義諦亦復如是離諸根量宗因譬喻 言第一義諦。亦如世諦墮有無四句者。即是離有無四句也。離諸根量宗因譬喻者。謂第一義離妄想諸根。及三種量。五分論。宗因譬喻相。
世尊何故於種種義(至)一處言起一不言故 明世尊何故偏於世諦離有無處言起分別。第一義諦離有無處不言起分別耶。故知世尊所說乖理。既同離有無。何故一處言起一不起也。
世尊又說虛妄分別(至)此說豈不墮於世見 又說妄想分別墮有無見。如幻非實。亦有無相離。云何復說墮二見耶。此即顛倒世間見耳。
佛言大慧分別不生不滅(至)了自唯心之所現故 佛告大慧。我非謂世諦處生妄想。第一義處滅妄想。故云分別不生不滅。次下徴釋。如文可知。
但以愚夫分別自心(至)舍五法自性諸分別見 言前所說種種不實境界。生妄想分別者。為諸愚夫分別自心一
【現代漢語翻譯】 現代漢語譯本：我所（指第八識阿賴耶識所執著的境界）。是故名為妄想分別。這是回答上面關於妄想之名的問題。言心心所法等，是指八識心王、六位心所相應生起時，執著於色等諸法為實有。其餘含義如文中所述，自可明白。
大慧菩薩稟白佛言：如果這樣說，外在種種事物的意義，其自性是遠離有無等各種見解的表相。以下是大慧菩薩舉出世俗諦和第一義諦，來說明佛所設立的理論存在矛盾。如是者，指的是世尊上面的回答。意思是說，如果像世尊所說的那樣，世俗諦所見的外在種種事物的意義，如果落入有無等對立的表相，那麼它的自性就是遠離有無，超越四句（有、無、亦有亦無、非有非無）的見解表相。
世尊，第一義諦也是如此，遠離諸根的衡量、宗因譬喻。意思是說，第一義諦也像世俗諦一樣，如果落入有無四句的範疇，那麼它就是遠離有無四句的。遠離諸根的衡量、宗因譬喻，是指第一義諦遠離妄想的諸根，以及三種衡量（現量、比量、聖言量），五分論（宗、因、喻、合、結）的宗因譬喻等表相。
世尊，為什麼在種種事物的意義（指世俗諦）上，在遠離有無之處說生起分別，而在第一義諦遠離有無之處卻不說生起分別呢？這是爲了說明世尊所說的道理存在矛盾。既然同樣是遠離有無，為什麼在一處說生起分別，而在另一處卻不說呢？
世尊又說虛妄分別（指妄想）會墮入有無的見解。比如幻象並非真實，也具有有無相離的特性。為什麼又說它會墮入二見（有見和無見）呢？這豈不是顛倒了世間的見解嗎？
佛告訴大慧菩薩說：我所說的分別不是指在世俗諦之處生起妄想，在第一義諦之處滅除妄想。所以說分別是不生不滅的。接下來是解釋，如文中所述，自可明白。
只是因為愚昧的人分別自己的心（指執著于外境）。前面所說的種種不真實的境界，會生起妄想分別，是因為那些愚昧的人分別自己的心，執著于外境，捨棄五法（名、相、分別、正智、如如）自性（自性、共相、差別相、正性、邪性）的各種分別見解。
【English Translation】 English version: 'I' refers to what is apprehended by the Alaya-consciousness (eighth consciousness). Therefore, it is called 'delusion-discrimination'. This answers the previous question about the name of delusion. 'Mind, mental properties, etc.' refers to the arising of the eight consciousnesses (eight consciousnesses as kings), the six categories of mental properties, when they are in accordance with each other, clinging to the belief that phenomena such as form are real. The remaining meaning is clear from the text itself.
Mahamati (name of a Bodhisattva) said to the Buddha: 'If that is so, the meaning of external phenomena is by nature free from existence and non-existence, transcending all aspects of views.' The following is Mahamati citing the two truths, conventional truth and ultimate truth, to illustrate the contradictions in the theories established by the Buddha. 'If that is so' refers to the Buddha's previous answer. It means that if it is as the Buddha said, the meaning of external phenomena seen in conventional truth, if it falls into the aspects of existence and non-existence, then its nature is free from existence and non-existence, transcending the aspects of views of the four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence).
World Honored One, the ultimate truth is also like this, free from the measurement of the senses, reason, cause, and analogy. It means that the ultimate truth is also like the conventional truth, if it falls into the category of the four propositions of existence and non-existence, then it is free from the four propositions of existence and non-existence. 'Free from the measurement of the senses, reason, cause, and analogy' refers to the ultimate truth being free from the deluded senses, as well as the three kinds of measurement (direct perception, inference, and reliable testimony), and the aspects of reason, cause, and analogy in the five-part syllogism (thesis, reason, example, application, and conclusion).
World Honored One, why is it that in the meaning of various phenomena (referring to conventional truth), in the place free from existence and non-existence, you say that discrimination arises, but in the place of ultimate truth free from existence and non-existence, you do not say that discrimination arises? This is to illustrate that there are contradictions in the principles spoken by the World Honored One. Since they are both free from existence and non-existence, why is it said that discrimination arises in one place but not in the other?
World Honored One also said that false discrimination (referring to delusion) will fall into the view of existence and non-existence. For example, illusions are not real and also have the characteristic of being separate from existence and non-existence. Why do you say that it will fall into the two views (the view of existence and the view of non-existence)? Isn't this reversing the views of the world?
The Buddha told Mahamati: 'What I mean by discrimination is not that delusion arises in the place of conventional truth and that delusion ceases in the place of ultimate truth. Therefore, it is said that discrimination does not arise or cease.' The following is an explanation, which is clear from the text itself.
It is only because ignorant people discriminate their own minds (referring to clinging to external objects). The various unreal realms mentioned earlier give rise to deluded discrimination because those ignorant people discriminate their own minds, cling to external objects, and abandon the various discriminating views of the five dharmas (name, form, discrimination, right knowledge, suchness) and self-nature (own-being, generality, particularity, correctness, and incorrectness).
切諸法。計種種相執以為實。令達所見皆唯心現。得離我我所等諸惡因緣。覺自妄想心量。轉心意識明解諸地。入如來境。舍五法三自性等對沙門諸妄見也。
是故我說虛妄分別(至)如實了知則得解脫 以是愚夫妄想因緣故。我說虛妄分別種種計著生。若能知如實義。即得解脫滅諸妄想。
爾時世尊重說頌言諸因及與緣從此生世間與四句相應不知於我法 言世間從因緣生。愚夫不了因緣性離。起四句見。不知如來達從緣生者。是無生法。
世非有無生亦非俱不俱云何諸愚夫分別因緣起 謂世間非與四句相應。云何愚夫妄想分別。計因緣中有生。
非有亦非無亦復非有無如是觀世間心轉證無我 言因緣中無生。離於四句。能如是觀者。妄心轉滅。得法無我也。
一切法不生以從緣生故諸緣之所作所作法非生 言從緣生者無自體故。知一切法無生也。既從緣所作。非自有生。即明無也。
果不自生果有二果失故無有二果故非有性可得 如瓶上還自生瓶。即有能所生二果之過。既無二過。即無生性可得也。自此已上。頌上愚夫妄計種種不實諸法。從因緣生。起有無分別。此中破因緣生法故。離有無四句妄想見也。
觀諸有為法離能緣所緣決定唯是心故我說心量 言妄想念慮者
【現代漢語翻譯】 現代漢語譯本：斷除對一切法的執著，不再對種種表象妄加分別，執著地認為它們是真實的，從而使人明白所見的一切都只是內心的顯現。這樣就能脫離以『我』（ātman）和『我所』（mamata）為首的各種惡劣因緣，覺悟到自身虛妄的妄想和心量。轉變心、意、識，從而明瞭通達各個菩薩的階位（bhūmi），進入如來的境界。捨棄五法（pañca dharma）、三自性（tri-svabhāva）等，破除外道沙門各種虛妄的見解。
因此我說，虛妄分別（vikalpa）……如實了知就能獲得解脫。因為愚夫的妄想因緣，所以我說虛妄分別導致種種計著產生。如果能夠如實地瞭解其意義，就能獲得解脫，滅除一切妄想。
這時，世尊再次宣說偈頌：諸因及與緣，從此生世間，與四句相應，不知於我法。意思是說，世間萬物從因緣（hetu-pratyaya）而生，愚昧的人不瞭解因緣的自性本空，因此生起有、無、亦有亦無、非有非無這四句的見解，不明白如來所證悟的從因緣生起的法，實際上是無生之法。
世非有，無生亦非俱，不俱，云何諸愚夫，分別因緣起？意思是說，世間萬物並非與四句相應，為什麼愚夫還要妄想分別，認為在因緣之中有生起呢？
非有亦非無，亦復非有無，如是觀世間，心轉證無我。意思是說，在因緣之中並沒有生起，遠離了四句的執著。如果能夠這樣觀察，妄心就會轉變滅除，從而證得法無我（dharma-nairātmya）。
一切法不生，以從緣生故，諸緣之所作，所作法非生。意思是說，一切法都不是自己產生的，因為它們是從因緣而生的，由各種因緣所產生的法，並非是自己產生的。
果不自生，果有二，果失故，無有二果故，非有性可得。比如瓶子不能自己產生自己，如果瓶子自己產生自己，就會有能生和所生兩種結果的過失。既然沒有這兩種過失，那麼就沒有自生的性質可以獲得。從這裡開始，以上都是爲了駁斥愚夫妄加揣測種種不真實的法，認為它們是從因緣而生，從而產生有和無的分別。這裡破斥因緣生法，從而遠離有、無四句的妄想見解。
觀諸有為法，離能緣所緣，決定唯是心故，我說心量。意思是說，觀察一切有為法（saṃskṛta dharma），遠離能緣和所緣，最終確定一切都只是心的顯現，所以我說一切都是心量。
【English Translation】 English version: Severing all attachments to phenomena, ceasing to discriminate various appearances and clinging to them as real, thus enabling one to understand that all that is seen is merely a manifestation of the mind. In this way, one can break free from all evil causes and conditions, beginning with 'self' (ātman) and 'what belongs to self' (mamata), and awaken to one's own false imaginations and the measure of the mind. Transforming the mind, intellect, and consciousness, thereby clearly understanding and penetrating the various bodhisattva stages (bhūmi), and entering the realm of the Tathāgata. Abandoning the five dharmas (pañca dharma), the three self-natures (tri-svabhāva), etc., and refuting the various false views of the heretical śrāmaṇas.
Therefore, I say, 'Vikalpa (false discrimination)... truly knowing it, one attains liberation.' Because of the causes and conditions of the foolish person's imagination, I say that false discrimination leads to the arising of various attachments. If one can truly understand its meaning, one will attain liberation and extinguish all false imaginations.
At that time, the World-Honored One spoke again in verse: 'Causes and conditions, from these the world arises, corresponding to the four propositions, not knowing my Dharma.' This means that all things in the world arise from causes and conditions (hetu-pratyaya). Foolish people do not understand the empty nature of causes and conditions, and therefore give rise to the four propositions of existence, non-existence, both existence and non-existence, and neither existence nor non-existence, not understanding that the Dharma arising from conditions, as realized by the Tathāgata, is actually unborn.
'The world is not existent, non-existence is also not both, not neither, how do foolish people discriminate the arising of causes and conditions?' This means that all things in the world do not correspond to the four propositions. Why do foolish people still falsely discriminate, thinking that there is arising within causes and conditions?
'Not existent, also not non-existent, also not both existent and non-existent, observing the world in this way, the mind transforms and realizes no-self.' This means that there is no arising within causes and conditions, being apart from the attachment to the four propositions. If one can observe in this way, the false mind will transform and extinguish, thereby realizing dharma-nairātmya (the selflessness of phenomena).
'All dharmas are not born, because they arise from conditions, what is made by all conditions, what is made is not born.' This means that all dharmas are not self-produced, because they arise from conditions. What is produced by various conditions is not self-produced.
'The result is not self-produced, the result has two, because the result is lost, there are no two results, therefore no self-nature can be obtained.' For example, a pot cannot produce itself. If a pot produced itself, there would be the fault of two results: the producer and the produced. Since there are no such two faults, then there is no self-nature to be obtained. From here onwards, the above is all to refute the foolish people's false speculations about various unreal dharmas, thinking that they arise from causes and conditions, thereby giving rise to the discrimination of existence and non-existence. Here, the arising of dharmas from causes and conditions is refuted, thereby being apart from the false views of the four propositions of existence and non-existence.
'Observing all conditioned dharmas (saṃskṛta dharma), being apart from the grasper and the grasped, ultimately only the mind is, therefore I say the measure of the mind.' This means that observing all conditioned dharmas, being apart from the grasper and the grasped, ultimately determining that all is merely a manifestation of the mind, therefore I say that all is the measure of the mind.
。名能緣也。六塵境界名所緣也。明觀有為法虛妄故。離能緣所緣。決定唯是第一義心。故我亦說名為心量。一本云無心之心量。我說為心量。
量之自性處緣法二俱離究竟妙凈事我說名心量 言量自體處。因緣及法是二悉離。究竟清凈妙圓真實。俱是對治法門。亦說為心量也。
施設假名我而實不可得(至)修行者觀察 明三界虛假。我及諸法悉無實事。言有四種平等。有為之相無常平等。有漏之因苦平等。所生法皆空不實。及無我平等是四平等。諸修行者。常勤觀察。
離一切諸見及能所分別無得亦無生我說是心量 言修行者觀四平等。能離諸見能所分別。無生無得。此相待而說。亦是心量。
非有亦非無有無二俱離如是心亦離我說是心量 謂離有無四句。如是離心亦復離之。亦未超心量。
真如空實際涅槃及法界種種意成身我說是心量 言對變異說真如。對有說空。對妄說實際。對生死說涅槃。對六道說法界。對五陰說意成身。此皆是對治法門。若尋言取著有所得者。並是心量。故大般若經云。若有一法過涅槃者。我亦說為如幻如夢。以涅槃無相故。若取于相即是心量。非真涅槃。
妄想習氣縛種種從心生(至)我說是心量 此言六道生死。依正境界。是妄想世俗心量也
【現代漢語翻譯】 現代漢語譯本 『名』是能緣（neng yuan，能認知的主體）的意思。『六塵境界』是所緣（suo yuan，被認知的客體）的意思。明白觀察有為法（you wei fa，因緣和合而成的法）是虛妄的，因此離開能緣和所緣，才能最終確定唯一是第一義心（di yi yi xin，最高的真理之心）。所以我才說這是心量（xin liang，心的度量）。也有版本說這是『無心之心量』，我說是心量。
量（liang，度量）的自性、處所、緣起和法，這二者都遠離，達到究竟微妙清凈的境界，我稱之為心量。所說的量的自體、因緣以及法，這二者都遠離，達到究竟清凈微妙圓滿真實的境界，這些都是對治法門（dui zhi fa men，對治煩惱的方法），也可以說是心量。
施設假名（jia ming，虛假的名字）為『我』，但實際上是不可得的……修行者應當這樣觀察：明白三界（san jie，欲界、色界、無色界）是虛假的，『我』以及諸法都沒有真實的事體。這裡說有四種平等：有為之相是無常平等，有漏之因是苦平等，所生之法皆是空而不實，以及無我平等，這是四種平等。各位修行者，應當經常勤奮地觀察。
離開一切諸見（zhu jian，各種錯誤的見解）以及能所（neng suo，能認知和被認知）的分別，無所得也無所生，我稱之為心量。這裡說修行者觀察四種平等，就能離開各種見解以及能所的分別，達到無生無得的境界。這是相對而言的說法，也是心量。
非有也非無，有和無這二者都遠離，像這樣的心也遠離，我稱之為心量。這是說要離開有、無、亦有亦無、非有非無這四句。像這樣離開心，也同樣要離開對心本身的執著，這樣也沒有超出心量的範圍。
真如（zhen ru，事物的真實本性）、空（kong，空性）、實際（shi ji，真實的本體）、涅槃（nie pan，寂滅）、以及法界（fa jie，諸法的界限），種種意成身（yi cheng shen，由意念形成的身體），我稱之為心量。這是說針對變異而說真如，針對『有』而說『空』，針對虛妄而說實際，針對生死而說涅槃，針對六道（liu dao，天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）而說法界，針對五陰（wu yin，色、受、想、行、識）而說意成身。這些都是對治法門。如果尋著言語而執取，有所得，那麼這些都是心量。所以《大般若經》（Da Ban Ruo Jing）說，如果有一法超過涅槃，我也說它如幻如夢，因為涅槃是無相的。如果執取于相，那就是心量，不是真正的涅槃。
妄想（wang xiang，虛妄的念頭）和習氣（xi qi，長期養成的習慣），種種都從心生起……我稱之為心量。這裡說六道生死，依報和正報的境界，都是妄想世俗的心量。
【English Translation】 English version 'Name' means the 'able to cognize' (neng yuan). 'The realm of the six sense objects' means the 'cognized object' (suo yuan). Clearly observing that conditioned dharmas (you wei fa) are illusory, thus departing from the able-to-cognize and the cognized object, one can definitively determine that only the heart of the highest truth (di yi yi xin) remains. Therefore, I also say it is the measure of the mind (xin liang). One version says 'the measure of the mind of no-mind,' I say it is the measure of the mind.
The self-nature, location, conditions, and dharmas of the measure (liang), both of these are far removed, reaching the ultimate, subtle, pure state. I call this the measure of the mind. What is said about the self-nature, conditions, and dharmas of the measure, both of these are far removed, reaching the ultimate purity, subtle perfection, and reality. These are all antidotal methods (dui zhi fa men), and can also be said to be the measure of the mind.
Establishing the provisional name (jia ming) 'I,' but in reality, it is unattainable... Practitioners should observe: Clearly understanding that the three realms (san jie) are illusory, 'I' and all dharmas have no real substance. Here it says there are four kinds of equality: the characteristic of conditioned phenomena is impermanent equality, the cause of defilements is suffering equality, the phenomena that arise are all empty and unreal, and no-self equality, these are the four equalities. All practitioners should constantly and diligently observe.
Departing from all views (zhu jian) and the discrimination of the able and the object (neng suo), without attainment and without arising, I call this the measure of the mind. Here it says that practitioners observing the four equalities can depart from all views and the discrimination of the able and the object, reaching the state of no arising and no attainment. This is a relative statement, and it is also the measure of the mind.
Neither existent nor non-existent, both existence and non-existence are far removed, such a mind is also far removed, I call this the measure of the mind. This is saying to depart from the four phrases of existence, non-existence, both existence and non-existence, and neither existence nor non-existence. Just as departing from the mind, one must also depart from attachment to the mind itself, thus not exceeding the scope of the measure of the mind.
Suchness (zhen ru), emptiness (kong), reality (shi ji), Nirvana (nie pan), and the Dharma Realm (fa jie), various mind-made bodies (yi cheng shen), I call this the measure of the mind. This is saying that suchness is spoken of in response to change, emptiness is spoken of in response to 'existence,' reality is spoken of in response to illusion, Nirvana is spoken of in response to birth and death, the Dharma Realm is spoken of in response to the six paths (liu dao), and the mind-made body is spoken of in response to the five skandhas (wu yin). These are all antidotal methods. If one seeks after words and clings to them, attaining something, then these are all the measure of the mind. Therefore, the Great Perfection of Wisdom Sutra (Da Ban Ruo Jing) says, if there is a dharma that surpasses Nirvana, I also say it is like a phantom, like a dream, because Nirvana is without characteristics. If one clings to characteristics, then it is the measure of the mind, not true Nirvana.
Delusion (wang xiang) and habitual tendencies (xi qi), all kinds arise from the mind... I call this the measure of the mind. Here it says that the birth and death of the six paths, the realms of dependent and principal retribution, are all the measure of the mind of deluded worldlings.
。如大慧言第一義諦亦如是。離諸根量宗因譬喻。謂對世諦心量故說第一義量。上第一義量亦皆對治說也。故楞嚴云言妄顯諸真。妄真同二妄。猶非真非真。云何見所見。皆是絕真俗對待情見。欲令如實證入。
爾時大慧菩薩摩訶薩(至)云何為語云何為義 因上言如實了知。則得解脫。故舉菩薩當依于義。莫著言說。而問云何為語為義。
佛言諦聽當爲汝說(至)相對談說是名為語 言妄想習氣為因。喉舌腭等為緣。出諸音聲文字談說。故名為語。
云何為義菩薩摩訶薩(至)種種行相是名為義 此明實義。是大菩薩于寂靜處。以正念觀察。見人法二空。趣涅槃城自覺境界。滅諸妄習。行諸地勝進行相。至如來地所證實法。故名為義。
複次大慧菩薩摩訶薩(至)入離言說自證境界 明諸菩薩善語義者。達非一異。如燈照色。而色非燈也。謂因燈見色不得言異。而色非燈。故不得言一。以譬因語入義不得言異。而義非語故不得言一。故云因語言燈。入離言說自證實義。
複次大慧若有于不生不滅(至)是愚夫見非賢聖也 此明若有于不生不滅等染凈諸法中。如言取義。計言說與義一者名建立。計言說與義異者名誹謗。言以異於彼起分別故者。釋成計異。譬如所見種種幻事。計以為實
【現代漢語翻譯】 現代漢語譯本： 正如大慧（Mahamati）所說，第一義諦也是如此。它超越了諸根的衡量、宗派的依據、原因和比喻。之所以說有第一義量，是因為它是針對世俗諦的心量而說的。以上所說的第一義量，也都是爲了對治而說的。所以《楞嚴經》說，『用虛妄的言語來顯現真實的道理，虛妄和真實都是虛妄的二元對立，這樣既不是真也不是非真。』又怎麼能有所見和能見的區分呢？這些都是超越了真俗對待的情見，爲了讓人能夠如實地證入。
當時，大慧菩薩摩訶薩問佛：『什麼是語，什麼又是義？』因為上面說到，如果能如實地了知，就能得到解脫。所以舉出菩薩應當依據義理，不要執著于言說，因此才問什麼是語，什麼是義。
佛說：『仔細聽著，我當爲你解說。』言語是由於妄想習氣為因，喉嚨、舌頭、上顎等為緣，發出各種聲音文字來進行談說，所以叫做語。
『什麼是義呢？』菩薩摩訶薩在寂靜的地方，以正念觀察，見到人空和法空，趨向涅槃之城，證得自覺的境界，滅除各種妄想習氣，修行各個地的殊勝行相，到達如來地所證實的法，所以叫做義。
再次，大慧菩薩摩訶薩說，要進入遠離言說的自證境界。說明諸位菩薩善於理解語言和義理，通達它們非一非異的關係，就像燈照亮物體，而物體並非燈一樣。因為藉助燈才能看見物體，所以不能說它們是不同的；但物體並非燈本身，所以也不能說它們是相同的。用這個比喻來說明，因為藉助語言才能進入義理，所以不能說它們是不同的；但義理並非語言本身，所以也不能說它們是相同的。所以說，藉助語言之燈，進入遠離言說的自證義理。
再次，大慧，如果有人對於不生不滅等染凈諸法，像按照言語來取義一樣，認為言說和義理是相同的，這叫做建立；認為言說和義理是不同的，這叫做誹謗。『因為與彼不同而生起分別』，這是解釋說明計較不同的原因。譬如所見到的各種幻事，卻認為它們是真實的。
【English Translation】 English version: Just as Mahamati said, the First Principle Truth (paramartha-satya) is also like that. It transcends the measurement of the senses, the basis of sects, causes, and metaphors. The reason for speaking of the First Principle Measure is that it is spoken in relation to the mind's measurement of the mundane truth (samvriti-satya). The First Principle Measure mentioned above is also spoken for the purpose of counteracting [wrong views]. Therefore, the Surangama Sutra says, 'Using false words to reveal the true principle, falsehood and truth are both dualistic falsehoods, which are neither true nor non-true.' How can there be a distinction between what is seen and what sees? These are all emotional views that transcend the dichotomy of truth and falsehood, in order to enable people to truly enter into realization.
At that time, the Bodhisattva Mahamati asked the Buddha, 'What is speech, and what is meaning?' Because it was mentioned above that if one can truly understand, one can attain liberation. Therefore, it is stated that Bodhisattva should rely on meaning and not be attached to words, and therefore asks what is speech and what is meaning.
The Buddha said, 'Listen carefully, I will explain it to you.' Speech arises from the cause of delusional habitual energies and the conditions of the throat, tongue, palate, etc., producing various sounds and words for discussion. Therefore, it is called speech.
'What is meaning?' The Bodhisattva Mahasattva, in a quiet place, observes with right mindfulness, sees the emptiness of persons and the emptiness of dharmas, approaches the city of Nirvana, realizes the realm of self-awareness, extinguishes various delusional habitual energies, practices the superior practices of the various grounds, and reaches the Dharma realized by the Tathagata ground. Therefore, it is called meaning.
Again, Bodhisattva Mahamati said to enter the self-realized realm that is apart from words. It explains that those Bodhisattvas who are skilled in language and meaning understand the relationship of neither one nor different, just as a lamp illuminates an object, but the object is not the lamp. Because one can see the object by means of the lamp, one cannot say that they are different; but the object is not the lamp itself, so one cannot say that they are the same. Using this metaphor to explain that because one can enter meaning by means of language, one cannot say that they are different; but meaning is not language itself, so one cannot say that they are the same. Therefore, it is said that by means of the lamp of language, one enters the self-realized meaning that is apart from words.
Again, Mahamati, if someone, regarding the defiled and pure dharmas such as non-arising and non-ceasing, takes meaning according to words, thinking that words and meaning are the same, this is called establishing; thinking that words and meaning are different, this is called slander. 'Because arising from being different from that, discrimination arises,' this is explaining the reason for calculating differences. For example, the various illusory things that are seen are regarded as real.
。是愚夫虛妄見解。非聖人也。釋成計一。
爾時世尊重說頌言若隨言取義建立於諸法以彼建立故死墮地獄中 言諸愚夫隨言取義。建立諸法。以計有法不免惡道。誹謗亦爾。
蘊中無有我非蘊即是我不如彼分別亦復非無有 蘊中無有我。以況言說中無義。非蘊即是我。以況言說不即是義。言真實義不如彼愚夫妄想建立。亦復非無明離有無也。
如愚所分別一切皆有性若如彼所見皆應見真實 言若如彼愚夫所分別見。一切言義悉有實性者。一切凡愚即是見真諦人。應名聖人。
一切染凈法悉皆無體性不如彼所見亦非無所有 以彼愚夫不能見真諦故。凡愚所見染凈等法悉無自性。故云不如彼所見。亦非無所有。謂真實義非涉有無。唯是聖人自覺聖智之所能證。
複次大慧我當爲汝(至)阿耨多羅三藐三菩提 如來因上菩薩當善語義相。欲明知語者是識。知義者是智。故次□智識相也。
大慧智有三種謂世間智(至)計有無法 言計著有無者。是凡夫外道世間情見智也。
云何出世間智謂一切二乘著自共相 二乘之人。計著陰界處等自共相故。不達法空。行斷生死希望涅槃。是出世間智也。
云何出世間上上智(至)證法無我入如來地 明自覺聖智。觀自共相一切諸法
【現代漢語翻譯】 現代漢語譯本： 這是愚夫虛妄的見解，不是聖人的見解。他們執著于言辭，並以此為依據建立（錯誤的）觀念。
這時，世尊又說了偈語：『如果隨順言辭而取其意義，並以此建立諸法，那麼因為這種建立，死後會墮入地獄之中。』意思是說，那些愚夫隨順言辭而取其意義，並以此建立諸法，因為執著於法的存在，就無法避免墮入惡道，誹謗正法也是如此。
『蘊中沒有我，也不是蘊就是我，不如他們那樣分別，也不是完全沒有。』意思是說，蘊中沒有『我』，這就像言語中沒有實際的意義一樣。『不是蘊就是我』，這就像言語不完全等同於意義一樣。真實義不像那些愚夫那樣妄想建立，也不是脫離有和無的（狀態）。
『如果像愚夫所分別的那樣，一切都具有自性，如果像他們所見的那樣，就應該能見到真實。』意思是說，如果像那些愚夫所分別見到的那樣，一切言辭和意義都具有真實的自性，那麼所有的凡夫愚人都成了見到真諦的人，應該被稱為聖人。
『一切染污和清凈的法，都沒有實在的體性，不像他們所見的那樣，也不是完全沒有。』因為那些愚夫不能見到真諦，所以凡夫愚人所見到的染污和清凈等法，都沒有自性。所以說『不像他們所見的那樣』。『也不是完全沒有』，意思是說，真實義不涉及有和無，只有聖人通過自覺的聖智才能證得。
再者，大慧，我應當為你（解釋）……阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。如來在因地上時，菩薩應當善於理解語言的意義和表象。想要明白知曉語言的是識，知曉意義的是智，所以接下來（解釋）智和識的表象。
大慧，智有三種，即世間智（等等）……執著于有和無。』意思是說，執著于有和無的，是凡夫外道世間的情見智。
什麼是出世間智？即一切二乘（sravakas and pratyekabuddhas，聲聞和緣覺）執著于自相和共相。二乘之人，執著于陰、界、處等自相和共相，因此不能通達法空，修行是爲了斷絕生死，希望得到涅槃，這就是出世間智。
什麼是出世間上上智？（等等）……證得法無我，進入如來地。』說明自覺的聖智，觀察自相和共相，一切諸法
【English Translation】 English version: These are the deluded views of foolish people, not the views of sages. They cling to words and establish (incorrect) concepts based on them.
Then, the World Honored One spoke in verse: 'If one follows words and grasps their meaning, and establishes all dharmas based on this, then because of this establishment, after death, one will fall into hell.' This means that those foolish people follow words and grasp their meaning, and establish all dharmas based on this. Because they cling to the existence of dharmas, they cannot avoid falling into evil paths, and slandering the Dharma is also like this.
'There is no self in the skandhas (aggregates), nor are the skandhas the self. It is not like their discriminations, nor is it completely non-existent.' This means that there is no 'self' in the skandhas, just as there is no actual meaning in words. 'The skandhas are not the self' is like words not being completely equivalent to meaning. The true meaning is not like those foolish people's deluded establishment, nor is it a state of being apart from existence and non-existence.
'If, as the foolish people discriminate, everything has its own nature, and if, as they see, they should be able to see the truth.' This means that if, as those foolish people discriminate and see, all words and meanings have a real nature, then all ordinary foolish people would become people who see the truth, and should be called sages.
'All defiled and pure dharmas have no real substance, not like they see, nor are they completely non-existent.' Because those foolish people cannot see the true meaning, the defiled and pure dharmas seen by ordinary foolish people have no self-nature. Therefore, it is said 'not like they see.' 'Nor are they completely non-existent' means that the true meaning does not involve existence and non-existence, and can only be realized by sages through self-aware holy wisdom.
Furthermore, Mahamati, I should explain to you... anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). When the Tathagata (Thus Come One) is on the causal ground, the Bodhisattva should be good at understanding the meaning and appearance of language. If you want to understand that it is consciousness that knows language, and it is wisdom that knows meaning, then next (explain) the appearance of wisdom and consciousness.
Mahamati, there are three kinds of wisdom, namely worldly wisdom (etc.)... clinging to existence and non-existence.' This means that clinging to existence and non-existence is the emotional and perceptual wisdom of ordinary people and externalist paths in the world.
What is transcendental wisdom? That is, all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) cling to self-characteristics and common characteristics. The people of the Two Vehicles cling to the self-characteristics and common characteristics of the skandhas, realms, and places, and therefore cannot understand the emptiness of dharmas. They practice to cut off birth and death, hoping to attain Nirvana (liberation), which is transcendental wisdom.
What is the supreme transcendental wisdom? (etc.)... Realize the non-self of dharmas and enter the Tathagata ground.' Explaining self-aware holy wisdom, observing self-characteristics and common characteristics, all dharmas
。本不生滅。離有離無。達人法二無我。證如來地。是名出世間上上智。
大慧復有三種智(至)知生滅智知不生滅智 明如來一智。應物有殊也。謂導二乘。知自共相。應凡夫知生滅。類菩薩知不生滅。故復言三種也。
複次大慧生滅是識(至)離相無相及有無因是智 言生滅墮有無。及有無因皆是識。無生滅離有無及因名智。
有積集相是識(至)不著境界相是智 積集種子起現行相是識。又能熏積集諸法種子相名識。
三和合相應生是識(至)無得相是智 我及根塵三事和合相應生是識。不藉緣生。不因境起。無礙相應。性自神解名智。
證自聖智所行境界如水中月不入不出故 言自聖智覺諸境界無實。如水中月。故無出入也。又云智性本明。固非生滅。但以離妄名生。妄覆言滅。如水凈月現。水濁影沈。而月性常爾。本無出入也。
爾時世尊重說頌言採集業為心觀察法為智慧能證無相建自在威光 採集業種為生死因。名為心識。觀察諸法如夢幻映象。不隨煩惱而造諸業名智。能證無相凈妙法身。威光自在。是名為慧。
境界縛為心覺想生為智無相及增勝智慧于中起 言為夢幻境界所縛者。名妄想心。覺種種不實境界從妄想生者。名為智。無相八地也。及增勝者如
{ "translations": [ "現代漢語譯本：本性不生不滅，超越存在和不存在的對立。通達之人明白法和人都無自性，證得如來果地。這被稱為出世間最上等的智慧。", "", "大慧，又有三種智慧：知生滅的智慧，知不生滅的智慧。這說明如來的智慧雖然只有一個，但應不同根器的眾生而有差別。對於二乘人，教導他們瞭解自相和共相；對於凡夫，教導他們瞭解生滅；類似於菩薩，教導他們瞭解不生滅。所以又說有三種智慧。", "", "進一步說，大慧，生滅是識（vijñāna），離開現象、沒有現象以及有和沒有的原因是智（jñāna）。意思是說，生滅、落入有和沒有，以及有和沒有的原因，都是識。沒有生滅、離開有和沒有以及原因，叫做智。", "", "有積聚相是識，不執著境界相是智。積聚種子而生起現行之相是識。又能熏習積聚諸法種子之相，也名為識。", "", "三和合相應生是識，無所得相是智。我（ātman）及根、塵三事和合相應而生是識。不憑藉因緣而生，不因外境而起，沒有阻礙地相應，其自性自然神妙通達，名為智。", "", "證悟自聖智所行之境界，如水中之月，不入也不出。意思是說，自聖智覺悟到諸境界並非真實，如同水中之月，所以沒有出入。又說，智的本性光明，本來就不是生滅的。只是因為離開妄想而名為生，被妄想覆蓋而說滅。如同水清則月亮顯現，水濁則月影沉沒，而月亮的本性始終如此，本來就沒有出入。", "", "這時，世尊（Śākyamuni）再次說了偈頌：採集業為心，觀察法為智慧，能證無相，建立自在威光。採集業種作為生死之因，名為心識。觀察諸法如夢幻映象，不隨煩惱而造作諸業，名為智。能證得無相清凈微妙的法身（Dharmakāya），威德光明自在，這稱為慧。", "", "境界縛為心，覺想生為智，無相及增勝，智慧于中起。意思是說，被夢幻境界所束縛的，名為妄想心。覺知種種不真實的境界從妄想生起的，名為智。無相是八地菩薩的境界。以及增勝的智慧，如……" ], "english_translations": [ "English version: Its nature is neither born nor dies, transcending the opposition of existence and non-existence. Those who have attained understand that both phenomena and beings are without inherent existence, and realize the Tathāgata (如來) ground. This is called the supreme wisdom beyond the world.", "", 'Furthermore, Mahamati (大慧), there are three kinds of wisdom: the wisdom of knowing birth and death, and the wisdom of knowing neither birth nor death. This explains that although the wisdom of the Tathāgata (如來) is only one, it differs according to the different capacities of sentient beings. For the two vehicles (二乘), teach them to understand the self-nature and common nature; for ordinary people, teach them to understand birth and death; similar to Bodhisattvas (菩薩), teach them to understand neither birth nor death. Therefore, it is said that there are three kinds of wisdom.', "", 'Furthermore, Mahamati (大慧), birth and death are consciousness (vijñāna), and leaving phenomena, having no phenomena, and the causes of having and not having are wisdom (jñāna). It means that birth and death, falling into having and not having, and the causes of having and not having, are all consciousness. No birth and death, leaving having and not having, and causes, are called wisdom.', "", 'Having accumulated characteristics is consciousness, and not being attached to the characteristics of realms is wisdom. Accumulating seeds and giving rise to the appearance of present activity is consciousness. Also, the appearance of being able to cultivate and accumulate the seeds of all dharmas (法) is also called consciousness.', "", 'The arising of the three harmonies in response is consciousness, and the characteristic of no attainment is wisdom. The harmony and response of the three things, self (ātman), roots, and dust, give rise to consciousness. Not relying on conditions for birth, not arising from external realms, responding without obstruction, and its nature being naturally miraculous and understanding, is called wisdom.', "", 'Realizing the realm practiced by one\'s own sacred wisdom is like the moon in the water, neither entering nor exiting. It means that one\'s own sacred wisdom realizes that all realms are not real, like the moon in the water, so there is no entering or exiting. It is also said that the nature of wisdom is bright, and it is originally neither born nor dies. It is only called birth because of leaving delusion, and it is said to die because of being covered by delusion. It is like the moon appearing when the water is clear, and the moon\'s shadow sinking when the water is turbid, but the nature of the moon is always like this, and there is originally no entering or exiting.', "", 'At this time, the World Honored One (Śākyamuni) again spoke the verse: Collecting karma is the mind, observing the Dharma (法) is wisdom, able to realize no-form, establishing the majestic light of self-mastery. Collecting karma seeds as the cause of birth and death is called consciousness. Observing all dharmas (法) as dreams, illusions, and reflections, and not creating karma according to afflictions, is called wisdom. Being able to realize the formless, pure, and wonderful Dharmakāya (法身), with majestic virtue and light of self-mastery, this is called prajñā (慧).', "", 'Being bound by realms is the mind, and the arising of awareness and thought is wisdom. No-form and increasing victory, wisdom arises within them. It means that being bound by dreamlike realms is called the deluded mind. Knowing that all kinds of unreal realms arise from delusion is called wisdom. No-form is the realm of the eighth ground Bodhisattva (菩薩). And increasing victory, such as...' ] }
來地。言佛慧從八地如來地生。
心意及與識離諸分別想得無分別法佛子非聲聞 心者第八藏識也。意者第七識也。及與識者前六識也。故下偈云。藏識名為心。思量性名意。能了諸境相。是故說名識。言覺藏識。及諸轉識虛妄故。不復分別也。佛子者菩薩也。言得無妄想分別法。即是菩薩。非聲聞也。
寂滅殊勝忍如來清凈智生於菩勝義遠離諸所行 仁王經中說有五忍。謂伏。信。順。無生。寂滅。各有下中上品。地前但得伏忍三品。九地如次配次三忍。十地等覺及佛。得寂滅忍。故云寂滅殊勝忍。是如來清凈智也。明佛忍凈智。從勝義諦生。妄想心識所行境界。皆悉遠離。
我有三種智聖者能明照分別于諸相開示一切法 如來隨機說法有三種智。是聖人照明知分別諸相不實。開示一切令悟實法。
我智離諸相超過於二乘(至)了達唯心故 言二乘厭生死求涅槃。計有五陰等諸法。不達唯心量。佛智清凈。知陰界處相不實。名達心量。
複次大慧諸外道有九種轉變見 因上智識相中外道智知生滅。是故次明外道九種生滅轉變。謂或境轉心變。或心轉境變也。
所謂形轉變相轉變(至)起有無轉變論 依正形狀不同。名形轉變。五陰相生住異滅。一念不住。名相轉變。言無因邪
【現代漢語翻譯】 現代漢語譯本： 從何而來？意思是佛的智慧從八地菩薩到如來地產生。
『心』、『意』以及『識』，遠離各種分別妄想，獲得無分別法，這是佛子（菩薩）的境界，不是聲聞所能達到的。『心』指的是第八識，即阿賴耶識（Ālaya-vijñāna）。『意』指的是第七識，即末那識（Manas）。『識』指的是前六識。所以下面的偈頌說：『藏識名為心，思量性名意，能了諸境相，是故說名識。』意思是覺悟到阿賴耶識以及各種轉識都是虛妄的，因此不再分別。『佛子』指的是菩薩。意思是獲得沒有妄想分別的法，這就是菩薩的境界，不是聲聞所能達到的。
寂滅殊勝忍，是如來清凈智慧的體現，從殊勝的真義中產生，遠離一切妄想心識所行之處。《仁王經》中說有五忍，即伏忍、信忍、順忍、無生忍、寂滅忍，每種忍又分下品、中品、上品。菩薩在十地之前只能得到伏忍的三品。九地菩薩依次對應信忍、順忍、無生忍的三品。十地菩薩、等覺菩薩以及佛，才能得到寂滅忍。所以說寂滅殊勝忍是如來清凈智慧的體現。說明佛的忍辱和清凈智慧，是從勝義諦（Paramārtha-satya）中產生的，遠離妄想心識所行的一切境界。
如來隨機說法，具有三種智慧，聖人能夠明瞭照見，分別諸相的虛妄不實，開示一切眾生，令其領悟真實的佛法。
二乘人厭惡生死，追求涅槃（Nirvana），執著於五陰等諸法，不明白萬法唯心所現。佛的智慧清凈，知道五陰、十二處、十八界等諸相都是虛妄不實的，這就叫做通達心量。
大慧，各種外道有九種轉變的見解。因為外道憑藉上智識相，知道有生滅的現象，所以接下來闡明外道的九種生滅轉變，即或者境界轉變，心隨之轉變；或者心轉變，境界隨之轉變。
所謂形轉變、相轉變……乃至生起有無轉變的論調。所依據的正報和依報形狀不同，叫做形轉變。五陰的相續生起、安住、變異、滅壞，每一念都在變化，叫做相轉變。所謂無因邪見……
【English Translation】 English version: Where does it come from? It means that Buddha's wisdom arises from the eighth Bhumi (ground) Bodhisattva to the Tathagata (Tathāgata) Bhumi.
'Mind', 'Intellect', and 'Consciousness' are free from all discriminating thoughts, attaining the Dharma of non-discrimination, which is the realm of the Buddha's children (Bodhisattvas), not attainable by Śrāvakas (hearers). 'Mind' refers to the eighth consciousness, Ālaya-vijñāna (storehouse consciousness). 'Intellect' refers to the seventh consciousness, Manas (intellect). 'Consciousness' refers to the first six consciousnesses. Therefore, the following verse says: 'The storehouse consciousness is called mind, the nature of thinking is called intellect, the ability to understand all realms is called consciousness.' It means realizing that the Ālaya-vijñāna and all the transformed consciousnesses are illusory, therefore ceasing to discriminate. 'Buddha's children' refers to Bodhisattvas. It means attaining the Dharma without delusional discrimination, which is the realm of Bodhisattvas, not attainable by Śrāvakas.
The supreme forbearance of extinction is the manifestation of the Tathagata's pure wisdom, arising from the supreme true meaning, far removed from all places where delusional mind and consciousness operate. The Benevolent King Sutra states that there are five forbearances: subduing forbearance, believing forbearance, compliant forbearance, non-arising forbearance, and extinction forbearance, each further divided into lower, middle, and upper grades. Bodhisattvas before the tenth Bhumi can only attain the three grades of subduing forbearance. Bodhisattvas of the ninth Bhumi correspond to the three grades of believing, compliant, and non-arising forbearance. Bodhisattvas of the tenth Bhumi, Equal Enlightenment Bodhisattvas, and Buddhas can attain extinction forbearance. Therefore, the supreme forbearance of extinction is the manifestation of the Tathagata's pure wisdom. It illustrates that the Buddha's forbearance and pure wisdom arise from Paramārtha-satya (ultimate truth), far removed from all realms where delusional mind and consciousness operate.
The Tathagata teaches according to the capacity of beings, possessing three kinds of wisdom. Sages are able to clearly see and illuminate, distinguishing the illusory nature of all phenomena, revealing all Dharmas to enlighten all beings to realize the true Dharma.
The followers of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) detest birth and death, seeking Nirvana, clinging to the aggregates (Skandhas) and other Dharmas, not understanding that all phenomena are manifestations of the mind. The Buddha's wisdom is pure, knowing that the aggregates, sense bases (Ayatanas), and realms (Dhātus) are all illusory, which is called understanding the measure of the mind.
Mahamati, various non-Buddhist paths have nine kinds of views of transformation. Because non-Buddhists rely on superior intellectual consciousness to know the phenomena of arising and ceasing, therefore, the following explains the nine kinds of arising and ceasing transformations of non-Buddhists, that is, either the realm transforms and the mind transforms accordingly, or the mind transforms and the realm transforms accordingly.
So-called transformation of form, transformation of characteristics... and even giving rise to theories of transformation of existence and non-existence. The shapes of the dependent and supporting realms are different, which is called transformation of form. The continuous arising, abiding, changing, and ceasing of the five aggregates, changing in every moment, is called transformation of characteristics. So-called causeless heterodoxy...
因能生諸法。名因轉變。心生境起能所相應。名相應轉變。有無四句見。名見轉變。言所生法從冥諦自在等生。名生轉變。諸有為法滅。名物轉變。緣能顯果。名緣明瞭轉變。緣所作法差別。名所作明瞭轉變。諸外道因是九種轉變。起有無見。生轉變論。
此中形轉變者謂形別異見(至)一切法變亦復如是 明此形轉變。譬如以金作諸器服。則有種種形狀不同。言有轉變。非金性變也。一切諸法轉變亦爾。妙明真體常住不易。凡夫外道無有知者。
諸餘外道種種計著(至)一切轉變如是應知 言諸餘外道。乃至所作明瞭轉變。種種計著皆非一異。但妄想故。如是一切轉變。
譬如乳酪酒果等熟(至)自心所見無外物故 外道妄計一切性轉變非一非異。譬如乳酪酒果等熟也。因乳得酪不得言異。氣味不同不得言一。彼實無有無法可轉變也。言有無法是自心妄現。外性無實故。
如此皆是愚迷凡夫(至)如石女兒說有生死 此結皆是愚夫自妄想習氣言有轉變。如夢幻見色。石女生兒。本無是法。何得論有生滅轉變。
爾時世尊重說頌言形處時轉變大種及諸根中有漸次生妄想非明智 外道言形處時節四大作種諸根轉變。二乘之人計有中陰漸續生陰。悉是妄想。
諸佛不分別緣起及世間
【現代漢語翻譯】 現代漢語譯本 因能生一切法，這被稱為『因轉變』。心生起，境界也隨之生起，能認知的主體和被認知的客體相互對應，這被稱為『相應轉變』。對外境持有有、無、亦有亦無、非有非無四種見解，這被稱為『見轉變』。聲稱一切法是從冥諦（Prakrti，宇宙的本源）或自在天（Ishvara，宇宙的創造者）等產生，這被稱為『生轉變』。一切有為法（Samskrta，由因緣和合而成的法）的滅亡，這被稱為『物轉變』。因緣能夠顯現結果，這被稱為『緣明瞭轉變』。因緣所產生的法的差別，這被稱為『所作明瞭轉變』。那些外道所持的因，就是這九種轉變，由此生起有無等見解，產生種種關於轉變的理論。
這裡所說的『形轉變』，是指形狀的差別和不同的見解……一切法的轉變也是如此。這說明了『形轉變』。譬如用黃金製作各種器皿和服飾，就會有種種不同的形狀。這只是形狀上的轉變，而不是黃金的本質發生了變化。一切諸法的轉變也是這樣。妙明真體（指佛性或真如）是常住不變的，而凡夫和外道卻不明白這個道理。
那些其餘的外道，種種執著……一切轉變都應當這樣理解。這裡所說的其餘外道，乃至『所作明瞭轉變』，他們種種執著，認為這些轉變既不是同一的，也不是不同的，這都只是妄想造成的。一切轉變都應當這樣理解。
譬如牛奶變成奶酪、酒、水果等成熟……因為這是自心所見，沒有外在的實物。外道妄自認為一切自性（Prakrti，宇宙的本源）的轉變既不是同一的，也不是不同的。譬如牛奶變成奶酪、酒、水果等成熟的過程。因為從牛奶得到了奶酪，所以不能說是不同的；但氣味不同，又不能說是同一的。實際上，並沒有什麼法可以被轉變。所謂『有』或『無』，都是自心虛妄顯現的，外在的自性並沒有真實的體性。
這些都是愚昧迷惑的凡夫……就像說石女（不育的女子）生孩子一樣。這些結論都是愚昧的凡夫自己虛妄的妄想習氣，認為有轉變。就像在夢幻中見到種種色相，石女生孩子一樣，本來就沒有這樣的法，又怎麼能談論生滅轉變呢？
這時，世尊用偈頌說道：形狀、處所、時間的轉變，以及地、水、火、風四大種和諸根的轉變，其中有漸次生起的妄想，這不是明智的做法。外道說形狀、處所、時間、四大種和諸根會發生轉變。二乘（聲聞和緣覺）之人認為有中陰身（Antarabhava，死亡到投胎之間的過渡狀態），有漸次相續的陰（Skandha，五蘊），這些都是妄想。
諸佛不會分別緣起和世間。
【English Translation】 English version The arising of all dharmas from a cause is called 'causal transformation'. When the mind arises and the environment arises accordingly, with the subject of cognition and the object of cognition corresponding to each other, this is called 'corresponding transformation'. Holding views of existence, non-existence, both existence and non-existence, or neither existence nor non-existence regarding the external world is called 'view transformation'. Claiming that all dharmas arise from Prakrti (the primordial substance) or Ishvara (the creator god), etc., is called 'birth transformation'. The cessation of all conditioned dharmas (Samskrta, dharmas compounded by causes and conditions) is called 'matter transformation'. The ability of conditions to manifest results is called 'condition-manifestation transformation'. The differences in dharmas produced by conditions are called 'action-manifestation transformation'. The causes held by those non-Buddhists are these nine kinds of transformations, from which arise views of existence and non-existence, and various theories about transformation arise.
Here, 'form transformation' refers to differences in shape and different views... The transformation of all dharmas is also like this. This explains 'form transformation'. For example, when gold is used to make various utensils and clothing, there will be various different shapes. This is only a transformation in shape, not a change in the essence of gold. The transformation of all dharmas is also like this. The wondrously bright and true substance (referring to Buddha-nature or Suchness) is constant and unchanging, but ordinary people and non-Buddhists do not understand this principle.
Those other non-Buddhists, with various attachments... all transformations should be understood in this way. Here, the other non-Buddhists, up to 'action-manifestation transformation', have various attachments, believing that these transformations are neither the same nor different, which are all caused by delusion. All transformations should be understood in this way.
For example, milk turns into cheese, wine, fruits ripen... because this is what the mind sees, there is no external reality. Non-Buddhists falsely believe that the transformation of all Prakrti (primordial substance) is neither the same nor different. For example, the process of milk turning into cheese, wine, fruits ripening. Because cheese is obtained from milk, it cannot be said to be different; but the taste is different, so it cannot be said to be the same. In reality, there is no dharma that can be transformed. The so-called 'existence' or 'non-existence' are all illusory manifestations of the mind; the external Prakrti has no real substance.
These are all ignorant and deluded ordinary people... like saying that a barren woman gives birth to a child. These conclusions are all the deluded habits of ignorant people, believing that there is transformation. Just like seeing various forms in a dream, a barren woman giving birth to a child, there is no such dharma in the first place, so how can we talk about birth, death, and transformation?
At this time, the World Honored One said in verse: The transformation of shape, place, time, as well as the four great elements of earth, water, fire, and wind, and the transformation of the sense organs, among which there are gradually arising delusions, this is not wise. Non-Buddhists say that shape, place, time, the four great elements, and the sense organs will undergo transformation. Those of the Two Vehicles (Sravakas and Pratyekabuddhas) believe that there is an intermediate state (Antarabhava, the transitional state between death and rebirth), and that there are gradually continuous skandhas (aggregates), these are all delusions.
The Buddhas do not discriminate between dependent origination and the world.
但諸緣世間如乾闥婆城 佛知因緣所起法無生。非如彼妄想分別。計因緣中有世間諸法轉變也。但世間從緣起者。如乾闥婆城本不實故。是知以智照之。即世法而成佛法。故無分別。以情執之。即佛法而成世法。故論轉變。一心實不動。二見自成差。同共一法中。別成凡聖解。
爾時大慧菩薩摩訶薩(至)深密義及解義相 大慧因上偈言大種及諸根。中有漸次生。即是深密執著義。既有密執。亦應有斷。密執得解脫故。舉深密執著義。反解脫義相以請問。一本作一切法相續義。解脫義。
令我及諸菩薩摩訶薩(至)不著言說令轉所依 無思益物。猶如日月摩尼水火等也。余義如經自明。言知密執解脫無實。有如是益。是故應請。
佛言諦聽當爲汝說(至)執著有無慾樂堅密 此明一切諸法虛妄無體。不可言說。聖人方便引接眾生。令知不實故。作種種言說。凡愚不了。計著言說而取其義。執著深密。所謂相執著。乃至三乘一乘執著。此等密執其數無量。皆是外道凡愚眾生。自妄想執。如蠶作繭而自纏縛。以此執著轉教他人。是為纏他。故執著有無慾樂堅密。而不自覺。
大慧此中實無密非密相(至)求其體性不可得故 上段經文並敘計。此正明諸法實義也。故言此中實無密非密相。若定有者
【現代漢語翻譯】 現代漢語譯本：但諸緣和合的世間，就像乾闥婆城（Gandharva-castle，海市蜃樓）一樣虛幻不實。佛知道因緣所生的法，其本性是無生的，並非像那些妄想分別的人所認為的那樣，認為在因緣之中有世間諸法的轉變。世間從因緣而生起，就像乾闥婆城一樣，其本質是不真實的。因此，用智慧去照見它，世間法就能轉變成佛法，所以沒有分別。如果用情感去執著它，佛法也會變成世間法，所以才會有轉變的說法。一心實際上是不動搖的，二元的見解自然產生差別。在同一個法中，分別產生凡夫和聖人的理解。
爾時，大慧菩薩摩訶薩（Mahamati Bodhisattva，偉大的智慧菩薩）問及深密義（profound meaning）以及解義相（aspect of understanding the meaning）。大慧菩薩因為前面的偈頌所說的『大種（Mahabhuta，四大元素）及諸根（Indriya，六根），中有漸次生』，認為這是深密的執著。既然有深密的執著，就應該有斷除。因為深密的執著可以得到解脫。所以提出深密的執著，反過來詢問解脫的意義。
爲了使我和諸位菩薩摩訶薩，不執著于言語，從而轉變所依（basis of transformation）。無思益物，就像日月、摩尼（Mani，寶珠）、水火等等。其餘的意義就像經文自身所闡明的那樣。知道深密的執著和解脫沒有實體，是有益處的，所以應該請教。
佛說：『仔細聽著，我將為你解說。』這說明一切諸法都是虛妄沒有實體的，不可用言語表達。聖人爲了方便引導眾生，讓他們知道諸法不真實，所以才用種種言語來表達。凡夫愚昧不明白這個道理，執著于言語而取其意義，執著于深密，也就是所謂的相執著（attachment to characteristics），乃至三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）一乘（Ekayana，唯一佛乘）的執著。這些深密的執著數量無數，都是外道和凡夫愚昧眾生自己妄想執著的，就像蠶作繭一樣自己纏縛自己。用這種執著去教導他人，這就是纏縛他人。所以執著于有無、欲樂，非常堅固和嚴密，卻不自覺。
大慧，這裡實際上沒有密和非密之相。』以上這段經文是敘述計度。這裡正式闡明諸法的真實意義。所以說，這裡實際上沒有密和非密之相。如果一定有的話
【English Translation】 English version: But the conditioned world of all causes is like a Gandharva-castle (illusionary city); the Buddha knows that the Dharma arising from causes is without origination, not like those who are deluded and discriminate, thinking that within causes and conditions there are transformations of worldly dharmas. The world arises from conditions, just like a Gandharva-castle, which is fundamentally unreal. Therefore, knowing it with wisdom, worldly dharmas can be transformed into Buddha-dharmas, so there is no discrimination. If one clings to it with emotions, Buddha-dharmas will become worldly dharmas, hence the talk of transformation. The one mind is actually unmoving; dualistic views naturally create differences. Within the same Dharma, different understandings of ordinary beings and sages arise.
At that time, Mahamati Bodhisattva (Great Wisdom Bodhisattva) inquired about the profound meaning (deep and hidden meaning) and the aspects of understanding the meaning. Mahamati Bodhisattva, because of the previous verse saying 'The great elements (earth, water, fire, wind) and the senses (eye, ear, nose, tongue, body, mind), gradually arise in the intermediate state,' thought that this was a profound attachment. Since there is profound attachment, there should be a cutting off. Because profound attachment can be liberated. Therefore, he raised the profound attachment and, conversely, asked about the meaning of liberation.
In order to make me and all the Bodhisattva-Mahasattvas not cling to words, thereby transforming the basis of transformation. Things beyond thought, like the sun, moon, Mani (jewel), water, fire, etc. The remaining meaning is as the sutra itself clarifies. Knowing that profound attachment and liberation have no substance is beneficial, so one should inquire.
The Buddha said, 'Listen carefully, and I will explain it to you.' This explains that all dharmas are illusory and without substance, and cannot be expressed in words. The sages, for the convenience of guiding sentient beings, let them know that dharmas are not real, so they use various words to express them. Ordinary people are ignorant and do not understand this principle, clinging to words and taking their meaning, clinging to the profound, that is, the so-called attachment to characteristics, and even the attachment to the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and the One Vehicle (Ekayana, the One Buddha Vehicle). These profound attachments are countless, all of which are the delusions and attachments of heretics and ignorant sentient beings themselves, just like silkworms making cocoons and binding themselves. Using this attachment to teach others is to bind others. Therefore, they cling to existence and non-existence, desires and pleasures, which are very firm and tight, but they are not aware of it.
Mahamati, in this, there is actually no aspect of secret or non-secret.' The above passage describes calculation. This formally clarifies the true meaning of all dharmas. Therefore, it is said that in this, there is actually no aspect of secret or non-secret. If there must be one
。諸大菩薩則不能見諸法寂靜無有分別也。若諸外道凡夫。能了唯心所見本無外物。皆同無相。隨順觀察。于有無一切法。悉見寂靜。故無密縛非密縛相。然此非唯本來無縛。亦無有解。不悟諸法實義者。妄見縛與解耳。何以故。無有縛解。謂一切凡情聖量有無諸法。悉虛妄故。求其實體皆不可得。
複次大慧愚癡凡夫(至)是則無有密非密相 言有三毒。及愛來生富樂果報。與貪喜俱行。故有三界生死相續不斷。
複次大慧若有執著(至)一切諸密縛皆悉不生 言心縛則一切縛。與塵勞而共起。故云諸識密縛次第而起。心解則一切解。與實相而相應。故云一切密縛皆悉不生。出要之方莫越於此。
爾時世尊重說頌言不實妄分別是名為密相若能如實知諸密網皆斷 為不實妄想故。說有密縛。若了真實。解脫尚無。密網豈有。
凡愚不能了隨言而取義譬如蠶處繭妄想自纏縛 言凡夫不知諸法無性隨言取義。故為妄想而自纏縛。
爾時大慧菩薩摩訶薩(至)此但妄計耳 因上言於一切法執著深密。其數無量。皆是凡愚自分別執。縛解俱無。大慧將設難料簡。恐墮空見。故先牒問。如世尊說。由種種心分別諸法者。即上佛言相等密執有無量種。皆是凡愚自分別等文也。非諸法有自性者。牒上
【現代漢語翻譯】 現代漢語譯本：如果諸位大菩薩不能見到諸法寂靜，沒有分別的實相。如果那些外道凡夫，能夠明白唯心所現，本來就沒有外在的事物，一切都相同于無相，隨順這種觀察，對於有和無的一切法，都能見到寂靜的本性，所以沒有密縛和非密縛的相。然而這不僅是本來沒有束縛，也沒有解脫。不領悟諸法真實意義的人，才會錯誤地認為有束縛和解脫。為什麼呢？因為沒有束縛和解脫，所謂的凡夫情執、聖人度量、有和無的諸法，都是虛妄的，尋求它們的實體，都是不可能得到的。
其次，大慧，愚癡的凡夫（至）這樣就沒有密和非密的相。說有貪嗔癡三毒，以及由愛而產生的富樂果報，與貪慾和喜好一同產生，所以有三界生死相續不斷。
其次，大慧，如果有人執著（至）一切諸密縛都完全不會產生。說心被束縛，那麼一切都被束縛，與塵世的煩惱一同產生，所以說諸識的密縛次第產生。心得到解脫，那麼一切都解脫，與實相相應，所以說一切密縛都完全不會產生。脫離苦難的方法沒有超過這個的。
這時，世尊再次說了偈語：不真實的虛妄分別是名為密相，如果能夠如實地知道，各種密網都會斷除。因為不真實的虛妄分別，所以說有密縛。如果明白了真實，解脫尚且沒有，密網又怎麼會有呢？
凡夫愚昧不能領會，隨著言語而取其意義，譬如蠶作繭自縛，虛妄地自我纏繞。說凡夫不知道諸法沒有自性，隨著言語而取其意義，所以被虛妄的念頭自我纏繞。
這時，大慧菩薩摩訶薩（至）這只不過是妄加揣測罷了。因為上面說到對於一切法執著深密，其數量無數，都是凡夫愚昧自己分別執著的，束縛和解脫都沒有。大慧將要設定難題來辨析，恐怕會墮入空見的偏頗，所以先徵詢。如世尊所說，由於種種心分別諸法，就是上面佛所說的相等密執有無量種，都是凡夫愚昧自己分別等等的文句。不是諸法有自性，是承接上面的話。
【English Translation】 English version: If the great Bodhisattvas cannot see the tranquility of all dharmas, without any distinctions. If those non-Buddhist ordinary people can understand that what is seen is only the mind, and there are originally no external objects, everything is the same as no-form, following this observation, for all dharmas of existence and non-existence, they can see the nature of tranquility, so there is no aspect of secret bondage and non-secret bondage. However, this is not only originally without bondage, but also without liberation. Those who do not understand the true meaning of all dharmas will mistakenly think that there is bondage and liberation. Why? Because there is no bondage and liberation, the so-called ordinary people's emotions, the measurements of sages, and all dharmas of existence and non-existence are all illusory, and it is impossible to find their true substance.
Furthermore, Mahamati (Dahui), foolish ordinary people (to) thus there is no aspect of secret and non-secret. It is said that there are the three poisons of greed, hatred, and delusion, and the fruits of wealth and happiness arising from love, which arise together with greed and delight, so there is the continuous cycle of birth and death in the three realms.
Furthermore, Mahamati (Dahui), if one is attached (to) all secret bondages will not arise at all. It is said that if the mind is bound, then everything is bound, arising together with the defilements of the world, so it is said that the secret bondages of the various consciousnesses arise in sequence. If the mind is liberated, then everything is liberated, corresponding to the true nature, so it is said that all secret bondages will not arise at all. There is no way to escape suffering that surpasses this.
At this time, the World Honored One spoke again in verse: Unreal and false discriminations are called secret aspects; if one can truly know, all secret nets will be cut off. Because of unreal and false discriminations, it is said that there is secret bondage. If one understands the truth, there is not even liberation, so how can there be secret nets?
Ordinary fools cannot understand, taking the meaning according to the words, like a silkworm making a cocoon to bind itself, falsely entangling itself. It is said that ordinary people do not know that all dharmas have no self-nature, taking the meaning according to the words, so they are self-entangled by false thoughts.
At this time, the Bodhisattva Mahamati (Dahui) (to) this is just a false assumption. Because it was said above that there is deep and secret attachment to all dharmas, the number of which is countless, all of which are the self-discriminations and attachments of foolish ordinary people, and there is neither bondage nor liberation. Mahamati (Dahui) is about to set up difficult questions to analyze, fearing that he will fall into the bias of emptiness, so he first inquires. As the World Honored One said, because of various minds discriminating all dharmas, that is, the above-mentioned Buddha's words, etc., secret attachments have countless kinds, all of which are the self-discriminations of foolish ordinary people, etc. It is not that all dharmas have self-nature, which is a continuation of the above words.
佛言一切諸法。求其體性不可得也。此但妄計耳。牒上佛言此中無縛亦無有解。不了實者見縛解耳。
世尊若但妄計無諸法者染凈諸法將無悉壞 此明定宗正設難也。若言但妄分別。計有種種縛解。而實無諸法者。則無眾生雜染煩惱。亦無聖人清凈涅槃。將非如來悉壞一切法。墮空見耶。
佛言大慧如是如是(至)此但妄執無有性相 上大慧問中有二種難。一難如來言無縛解。則無染凈一切諸法。二難如來墮空見過。佛言如是等印述所問。先答前難言。真實道理實無眾生煩惱。亦無清凈涅槃。此但虛妄計執。本無諸法性相也。
然諸聖者以聖慧眼如實知見有諸法自性 此答后難也。言我不墮空見。一切聖人有真實法自性。唯聖人以聖智知。以慧眼能見。不墮空見也。是知上既遣有言空。今復示真片斷。但離情執。而真性自明。故謂如實知見。
大慧白言若諸聖人(至)不同凡愚之所分別 上因佛言有諸法自性。不墮空見。大慧復欲設難料簡。還牒問言。若諸聖人以聖智慧知。以慧眼能見。有諸法真實自性。非天肉眼所能知見。不同凡愚妄分別見。故大慧因此躡跡起疑。申五種難。望如來決也。
云何凡愚得離分別不能覺了諸聖法故 第一凡聖各別難也。言外道愚夫。既不見聖人真實法
【現代漢語翻譯】 現代漢語譯本：佛說一切諸法，探求它的本體和自性是不可得的，這只不過是虛妄的計度罷了。承接上面的話，佛說這裡面沒有束縛，也沒有解脫。不瞭解實相的人才會看到束縛和解脫。
世尊，如果僅僅是虛妄的計度，而沒有諸法，那麼染污和清凈的諸法豈不是都要壞滅了嗎？這是明確地針對宗義而提出的詰難。如果說只是虛妄的分別，計度有種種束縛和解脫，而實際上沒有諸法，那麼就沒有眾生的雜染煩惱，也沒有聖人的清凈涅槃。難道如來您不是要破壞一切法，墮入空見了嗎？
佛說：大慧，是這樣的，是這樣的。（直到）這只是虛妄的執著，沒有自性和相狀。上面大慧的提問中有兩種詰難。一是詰難如來說沒有束縛和解脫，那麼就沒有染污和清凈的一切諸法。二是詰難如來墮入空見。佛說『是這樣的』等於是印可並陳述他所問的。先回答前面的詰難說，真實的道理實際上沒有眾生的煩惱，也沒有清凈的涅槃，這只是虛妄的計度執著，本來就沒有諸法的自性和相狀。
然而諸位聖者以聖慧之眼如實地知見有諸法的自性。這是回答後面的詰難。說我沒有墮入空見，一切聖人有真實法的自性，只有聖人以聖智才能知曉，以慧眼才能看見，所以沒有墮入空見。由此可知，上面既然否定了『有』，現在又顯示了真實的一面，只要遠離情執，那麼真性自然會顯明，所以說是如實知見。
大慧菩薩稟告佛說：如果諸位聖人（直到）不同於凡夫愚人的分別。上面因為佛說有諸法的自性，沒有墮入空見，大慧菩薩又想提出詰難來辨析，於是承接上面的話問道：如果諸位聖人以聖智慧夠知曉，以慧眼能夠看見，有諸法真實的自性，不是天眼肉眼所能知見的，不同於凡夫愚人虛妄的分別見，所以大慧菩薩因此順著這個思路產生了疑問，提出了五種詰難，希望如來能夠決斷。
為什麼凡夫愚人能夠脫離分別，因為他們不能覺悟諸聖人的法啊？這是第一種凡聖各別的詰難。意思是說，外道愚夫既然不能見到聖人真實的法。
【English Translation】 English version: The Buddha said that all dharmas, when their essence and nature are sought, are unattainable. This is merely a false calculation. Referring to the Buddha's previous words, he said that there is neither bondage nor liberation here. Those who do not understand reality see bondage and liberation.
'World Honored One, if it is merely a false calculation and there are no dharmas, then wouldn't all the defiled and pure dharmas be destroyed?' This is a clear challenge to the doctrine. If it is said that there are only false discriminations, calculating various bondages and liberations, but in reality there are no dharmas, then there would be no defiled afflictions of sentient beings, nor the pure nirvana of sages. Wouldn't the Tathagata be destroying all dharmas and falling into the view of emptiness?
The Buddha said: 'Mahamati, it is so, it is so.' (until) 'This is merely a false attachment, without self-nature or characteristics.' In Mahamati's question above, there are two challenges. One is the challenge that the Tathagata said there is no bondage or liberation, then there would be no defiled or pure dharmas. The second is the challenge that the Tathagata falls into the view of emptiness. The Buddha said 'It is so' etc., which is to approve and state what he asked. First, answer the previous challenge by saying that in the true principle, there are actually no afflictions of sentient beings, nor pure nirvana. This is merely a false calculation and attachment, and there is originally no self-nature or characteristics of dharmas.
However, all the sages truly know and see with the eye of holy wisdom that there is the self-nature of all dharmas.' This is the answer to the latter challenge. Saying that I do not fall into the view of emptiness, all sages have the true self-nature of dharma, only sages can know with holy wisdom, and can see with the eye of wisdom, so they do not fall into the view of emptiness. From this, it can be known that since the above has denied the word 'existence', now it shows the true aspect. As long as one is away from emotional attachments, the true nature will naturally become clear, so it is said to be true knowledge and vision.
Mahamati Bodhisattva reported to the Buddha: 'If all the sages (until) are different from the discriminations of ordinary fools.' Above, because the Buddha said that there is the self-nature of all dharmas and does not fall into the view of emptiness, Mahamati Bodhisattva wanted to make a challenge to analyze, so he continued the above and asked: 'If all the sages can know with holy wisdom and can see with the eye of wisdom, there is the true self-nature of all dharmas, which cannot be known or seen by the heavenly eye or the physical eye, and is different from the false discriminations of ordinary fools, so Mahamati Bodhisattva therefore followed this line of thought and raised doubts, and put forward five challenges, hoping that the Tathagata can decide.
'Why can ordinary fools get rid of discrimination, because they cannot awaken to the dharmas of all the sages?' This is the first challenge of the distinction between ordinary and holy. It means that since the heretical fools cannot see the true dharma of the sages.
性。云何能依真以舍妄。故云不能如實覺了諸聖人法故。
世尊彼非顛倒(至)聖見遠離有無相故 第二非倒不倒難也。言亦不得說彼愚夫。為顛倒不顛倒也。何以故非倒不倒。謂凡聖既各別。愚夫不見聖人離於有無真實法故。若嘗見聖人所見法。又行世俗妄想事。可言顛倒。以本不真實故。不得言倒非倒也。
聖亦不如凡所分別如是得故非自所行境界相故 第三明聖同凡倒難也。言諸聖人。亦不同凡虛妄分別。有所得相故。明非是聖人自智所行境界相故。故不同凡如是得也。若行自境界。即非無所得。是亦同凡。
彼亦見有諸法性相(至)墮于諸法性相見故 此正立難也。言彼聖人行自境界。亦有諸法真實性相。即同凡愚妄計執性而顯現故。而又不說真實法性因緣非緣之所以故。墮于凡愚妄執諸法性相見故。此謂聖人亦同凡倒也。
世尊其餘境界既不同此(至)孰能於法了知性相 此重釋成也。其餘境界者。即三界凡夫境界也。言凡乖聖道過乃無窮。若聖異凡亦復如是。若聖若凡。誰能於法如實了知真實性相。
世尊諸法性相不因分別(至)所見法相無如是法 第四明凡境非妄難也。言諸法性相自有。不由分別而有也。云何佛言以分別故。而有諸法耶。世尊。分別心相。諸法境相。
【現代漢語翻譯】 現代漢語譯本：性。如何能夠依靠真理而捨棄虛妄呢？所以說不能如實覺悟諸聖人的法啊。
世尊，他們並非顛倒（直到）聖人的見解遠離有和無的相狀的緣故。第二是關於非顛倒和不顛倒的詰難。意思是也不能說那些愚夫是顛倒或者不顛倒的。為什麼說非顛倒也不說不顛倒呢？因為凡人和聖人既然各自不同，愚夫沒有見到聖人遠離有和無的真實法。如果曾經見過聖人所見的法，又行世俗的妄想之事，可以說他是顛倒的。因為他原本就不真實，所以不能說他是顛倒或者非顛倒的。
聖人也不像凡夫那樣分別，因為他們已經證得了真如，而不是在自己所行的境界中執著于相。第三是說明聖人和凡夫一樣有顛倒的詰難。意思是說，諸位聖人也不同於凡夫的虛妄分別，因為他們沒有執著于有所得的相。這表明這不是聖人自己的智慧所能達到的境界。所以和凡夫的證得不同。如果行於自己的境界，就不是無所得，那就和凡夫一樣了。
他們也見到諸法的自性之相（直到）墮入于諸法自性之相的見解中。這是正面立論的詰難。意思是說，那些聖人行於自己的境界，也有諸法真實的自性之相，這就和凡夫愚昧地妄加計度執著于自性而顯現一樣。而且又不說明真實法性的因緣和非因緣的道理，所以墮入于凡夫愚昧地妄執諸法自性之相的見解中。這是說聖人和凡夫一樣有顛倒。
世尊，其餘的境界既然和這個不同（直到）誰能夠對於法如實了知自性之相？這是重新解釋並完成論證。其餘的境界，指的是三界凡夫的境界。意思是說，凡夫違背聖道，過失乃是無窮無盡的。如果聖人和凡夫不同，也是這樣。如果聖人和凡夫都不能如實了知，那麼誰能夠對於法如實了知真實的自性之相呢？
世尊，諸法的自性之相不是因為分別而有的（直到）所見的法相沒有這樣的法。第四是說明凡夫的境界並非虛妄的詰難。意思是說，諸法的自性之相本來就有，不是因為分別才有的。為什麼佛說因為分別，才有了諸法呢？世尊，分別心相，諸法境相。
【English Translation】 English version: Nature. How can one rely on truth to abandon falsehood? Therefore, it is said that one cannot truly awaken to the Dharma of all the sages.
World Honored One, they are not inverted (until) because the views of the sages are far from the characteristics of existence and non-existence. The second is a challenge regarding non-inverted and not non-inverted. It means that one cannot say that those foolish people are inverted or not inverted. Why say neither non-inverted nor not non-inverted? Because ordinary people and sages are different, foolish people have not seen the true Dharma of the sages that is far from existence and non-existence. If one has ever seen the Dharma seen by the sages and also engages in worldly delusions, it can be said that they are inverted. Because they were originally not true, it cannot be said that they are inverted or not inverted.
Sages also do not discriminate like ordinary people, because they have attained Suchness and are not attached to appearances in the realm they practice. The third is to clarify the challenge that sages are as inverted as ordinary people. It means that the sages are also different from the false discriminations of ordinary people, because they are not attached to the appearance of something gained. This shows that this is not a realm that can be reached by the wisdom of the sages themselves. Therefore, it is different from the attainment of ordinary people. If one practices in one's own realm, it is not without attainment, which is the same as ordinary people.
They also see the characteristics of the nature of all dharmas (until) falling into the view of the characteristics of the nature of all dharmas. This is a challenge of positive assertion. It means that those sages who practice in their own realm also have the true characteristics of the nature of all dharmas, which is the same as the foolish ordinary people who falsely speculate and are attached to self-nature. Moreover, they do not explain the reasons for the causes and non-causes of true Dharma-nature, so they fall into the views of ordinary foolish people who falsely cling to the characteristics of the nature of all dharmas. This is to say that sages are as inverted as ordinary people.
World Honored One, since the other realms are different from this (until) who can truly know the characteristics of the nature of Dharma? This is a re-explanation and completion of the argument. The other realms refer to the realms of ordinary people in the three realms. It means that if ordinary people violate the path of the sages, the faults are endless. If sages are different from ordinary people, it is also the same. If neither sages nor ordinary people can truly know, then who can truly know the true characteristics of the nature of Dharma?
World Honored One, the characteristics of the nature of all dharmas do not arise from discrimination (until) the Dharma-characteristics seen do not have such a Dharma. The fourth is to clarify the challenge that the realm of ordinary people is not false. It means that the characteristics of the nature of all dharmas exist inherently, not because of discrimination. Why did the Buddha say that because of discrimination, all dharmas exist? World Honored One, discriminating mind-characteristics, Dharma-realm characteristics.
二相各異。因不相似。云何諸法而由分別有也。復以何事故。而謂凡愚分別諸法。而諸法性非如是有。言為眾生舍分別故。說如分別所見法相。無如是實法耶。此明凡夫所見境界。是實非妄。不由分別而有以立難也。
世尊何故令諸眾生(至)而說聖智自性事故 第五明聖墮有見難也。言佛何故令彼凡夫離有無見。而復執著真實法性聖智境界。墮于有見。何故不說空如來藏。非心行處寂滅之法。而說聖智所行真實自性事耶。此墮有見也。佛上又言分別法性非如是有。是墮無見。此難聖人亦墮有無也。
佛言大慧我非不說(至)遠離有無一切諸著 明如來方便說有聖智真實自性。即無真實之相可得。絕凡聖量。唯證相應。總答前五難也。故語大慧。我非不說離見超情寂滅空法。墮于有見。何故不墮有見。已說聖智所證實法。不違真空自性事故。我為眾生無始覺故。計著有無。于如實空法。以如實不空聖智事說。令彼聞是法已。不生斷常怖畏。亦能如我所證實法。離惑亂妄想相。入唯識真實性。知其所見別無外法。悟空無相及於無作三解脫門。得如實法印。了聖人境界。故離有無凡情聖量一切計著也。
複次大慧菩薩摩訶薩(至)及彼宗因生相故 此言一切法真實自性本不生。不應更立不生宗也。文有
【現代漢語翻譯】 現代漢語譯本 二相各異，因為不相似，為什麼諸法是由分別而產生的呢？又因為什麼緣故，說凡夫愚昧者分別諸法，而諸法的本性並非如此呢？說是爲了讓眾生捨棄分別，才說如分別所見的法相，沒有這樣的真實法嗎？這表明凡夫所見的境界是真實的，不是虛妄的，不是由分別而有的，以此來設立詰難。
世尊為什麼讓眾生……而說聖智自性的緣故？第五個問題是表明聖人也落入有見的詰難。說佛陀為什麼讓那些凡夫離開有無之見，卻又執著于真實法性的聖智境界，落入有見呢？為什麼不說空如來藏（Tathagatagarbha，如來藏），非心行處寂滅之法，而說聖智所行的真實自性之事呢？這是落入有見。佛陀上面又說分別法性並非如此，這是落入無見。這是詰難聖人也落入有無二邊。
佛說：大慧（Mahamati，菩薩名），我並非不說……遠離有無一切執著。表明如來方便地說有聖智真實自性，即沒有真實之相可以得到，超越凡夫和聖人的衡量，唯有證悟才能相應。總回答前面的五個詰難。所以告訴大慧，我並非不說離見超情寂滅空法，而落入有見。為什麼不落入有見呢？因為已經說了聖智所證實的法，不違背真空自性的緣故。我爲了眾生無始以來的執著，計較有無，對於如實空法，以如實不空的聖智之事來說，讓他們聽了此法之後，不生斷滅和常有的怖畏，也能像我所證實的法一樣，離開迷惑錯亂的妄想之相，進入唯識（Vijnaptimatrata，唯識）的真實性，知道他們所見別無外法，悟空（Sunyata，空性）、無相（Animitta，無相）以及無作（Apranihita，無愿）三解脫門，得到如實法印，瞭解聖人的境界，所以遠離有無、凡夫情見和聖人度量的一切執著。
再次，大慧，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）……以及他們的宗因生相的緣故。這是說一切法真實自性本來不生，不應該再立不生宗。
【English Translation】 English version The two aspects are different because they are dissimilar. Why do all dharmas arise from discrimination? And for what reason do you say that foolish beings discriminate dharmas, while the nature of dharmas is not like that? Is it said that in order to have beings abandon discrimination, the characteristics of dharmas seen through discrimination are spoken of, but there is no such real dharma? This shows that the realm seen by ordinary people is real, not illusory, and does not arise from discrimination, thereby establishing a challenge.
Why does the World Honored One cause beings... and speak of the nature of self-realization of noble wisdom? The fifth point is to show the difficulty of the sage falling into the view of existence. Why does the Buddha cause those ordinary people to abandon the views of existence and non-existence, but cling to the realm of noble wisdom of the true nature of dharma, falling into the view of existence? Why not speak of the empty Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One), the dharma of quiescence beyond the realm of mental activity, but speak of the true nature of self-realization that noble wisdom practices? This is falling into the view of existence. The Buddha also said above that discriminating the nature of dharma is not like that, which is falling into the view of non-existence. This is a challenge that the sage also falls into existence and non-existence.
The Buddha said: 'Mahamati (Mahamati, name of a Bodhisattva), I do not fail to speak... to be far away from all attachments to existence and non-existence.' This shows that the Thus Come One expediently speaks of the true nature of self-realization of noble wisdom, which means that there is no real characteristic to be obtained, surpassing the measure of ordinary people and sages, and only enlightenment can correspond to it. It is a general answer to the previous five challenges. Therefore, I tell Mahamati that I do not fail to speak of the quiescence and emptiness of dharma that transcends views and feelings, but fall into the view of existence. Why not fall into the view of existence? Because the dharma realized by noble wisdom has already been spoken of, and it does not violate the nature of true emptiness. Because I have been aware of beings since the beginningless past, clinging to existence and non-existence, I speak of the matter of noble wisdom that is truly not empty in relation to the truly empty dharma, so that after hearing this dharma, they will not give rise to the fear of annihilation and permanence, and can also, like the dharma I have realized, leave the deluded and confused aspects of delusion, enter the true nature of Vijnaptimatrata (Vijnaptimatrata, Consciousness-only), know that there is no external dharma separate from what they see, realize the three doors of liberation of emptiness (Sunyata, emptiness), signlessness (Animitta, signlessness), and wishlessness (Apranihita, wishlessness), obtain the true seal of dharma, and understand the realm of the sage, so they are far away from all attachments to existence and non-existence, the emotional views of ordinary people, and the measure of sages.
Furthermore, Mahamati, Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas)... and because of their sectarian causes and the characteristics of arising. This says that the true nature of all dharmas is originally unarisen, and one should not establish the sect of non-arising.
六節以破立宗情執 一法本不生破。言菩薩不應成立一切諸法皆悉不生者。總標勸也。何以故不應立不生宗。謂一切法本來無有故。及彼宗因生相悉本來無有故。不得立不生宗也。
複次大慧一切法不生(至)彼宗有待而生故 二因待生法破。明若立不生宗。即自壞不生義也。又徴何以故自壞不生義。以所立彼不生宗。要因待生法故。說不生宗。不生若因他生法說。即是自壞不生義。故中論云。若法為待成。是法還成待。
又彼宗即入一切法中不生相亦不生故 三責同諸法破。又彼不生宗。即入一切法數中。一切法者。世出世。生不生。有無一異常非常等法也。若立不生宗。即入一切法數。言一切法不生相本亦不生。故不待立也。
又彼宗諸分而成故(至)有無相亦不生故 四假五分成墮有無破。又彼立不生宗。要假因喻合結五分而成。故不應立。又彼不生宗。于有無法上立皆不即。此宗即入一切法數中也。有無性相本亦不生故。何處得立不生宗也。
是故一切法不生(至)展轉因異相故 五立宗多過破。是故若立一切法不生宗。即自壞不生義也。結勸不應如是立宗。五分論成多過失故。言因體性本不生上。更立不生宗。故云展轉因也。異相故者。一切法體性不生。與不生宗異也。
【現代漢語翻譯】 現代漢語譯本 六、以破立宗情執 一、法本不生破。說菩薩不應該成立一切諸法都是不生的。這是總的勸誡。為什麼不應該立不生宗呢？因為一切法本來就沒有，以及那個宗的因和生相本來就沒有，所以不能立不生宗。
二、因待生法破。說明如果立不生宗，就自己破壞了不生的意義。又問為什麼會自己破壞不生的意義呢？因為所立的那個不生宗，需要依賴待生的法。說不生宗，不生如果依賴其他生法來說，就是自己破壞不生的意義。所以《中論》說：『若法為待成，是法還成待。』（如果一個法需要依賴其他法才能成立，那麼這個法反過來也成了被依賴的法。）
三、責同諸法破。又那個不生宗，就進入了一切法之中，不生相也是不生的。又那個不生宗，就進入一切法的範疇中。一切法，指的是世間法和出世間法，生和不生，有和無，一和異，常和非常等法。如果立不生宗，就進入一切法的範疇，說一切法的不生相本來也是不生的，所以不需要再立宗。
四、假五分成墮有無破。又那個立不生宗，要依靠因、喻、合、結五部分組成，所以不應該立。又那個不生宗，在有和無法上建立都不成立。這個宗就進入一切法的範疇中。有和無的自性相本來也是不生的，哪裡還能立不生宗呢？
五、立宗多過破。因此，如果立一切法不生宗，就自己破壞了不生的意義。總結勸誡不應該這樣立宗，因為五分論證會造成很多過失。說因的體性本來就是不生的，還要在上面再立一個不生宗，所以說是展轉因。異相故，指的是一切法的體性不生，與不生宗不同。
【English Translation】 English version 6. Refuting Attachment to Establishing a Thesis 1. Refutation of the Fundamental Non-arising of Dharmas. It is said that Bodhisattvas should not establish the thesis that all dharmas are fundamentally non-arising. This is a general exhortation. Why should the thesis of non-arising not be established? Because all dharmas are originally non-existent, and the cause and characteristics of arising of that thesis are also originally non-existent. Therefore, the thesis of non-arising cannot be established.
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Refutation of Dependent Arising. It is explained that if the thesis of non-arising is established, it contradicts the meaning of non-arising itself. Furthermore, it is asked why it contradicts the meaning of non-arising. Because the established thesis of non-arising relies on dharmas that arise dependently. To say 'non-arising' and then rely on other arising dharmas to explain it is to contradict the meaning of non-arising itself. Therefore, the Madhyamaka-karika (Treatise on the Middle Way) says: 'If a dharma is established by dependence, that dharma in turn becomes the dependent.'
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Refutation by Equating with All Dharmas. Furthermore, that thesis of non-arising enters into all dharmas, and the characteristic of non-arising is also non-arising. Moreover, that thesis of non-arising enters into the category of all dharmas. 'All dharmas' refers to mundane and supramundane dharmas, arising and non-arising, existence and non-existence, oneness and otherness, permanence and impermanence, and so on. If the thesis of non-arising is established, it enters into the category of all dharmas, saying that the characteristic of non-arising of all dharmas is also originally non-arising, so there is no need to establish the thesis.
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Refutation by Falling into Existence and Non-existence through the Five-Part Argument. Furthermore, that thesis of non-arising relies on the five parts of argument: the thesis (因), the reason (喻), the example (合), and the conclusion (結). Therefore, it should not be established. Moreover, that thesis of non-arising is not established on either existence or non-existence. This thesis enters into the category of all dharmas. The nature and characteristics of existence and non-existence are also originally non-arising, so where can the thesis of non-arising be established?
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Refutation by Multiple Faults in Establishing a Thesis. Therefore, if the thesis of non-arising of all dharmas is established, it contradicts the meaning of non-arising itself. It is concluded and exhorted that such a thesis should not be established, because the five-part argument will cause many faults. To say that the nature of the cause is originally non-arising and then establish another thesis of non-arising on top of it is called a 'transferred cause'. 'Different characteristics' refers to the fact that the nature of all dharmas is non-arising, which is different from the thesis of non-arising.
如不生一切法空無自性亦如是 六相望準例破。言如不生既爾。一切法空無自性不應立宗。亦復如是。
大慧菩薩摩訶薩(至)而生驚恐遠離大乘 上總破不應立宗。此語菩薩應說一切法。體同幻夢。性離有無也。如幻夢現故。生不成生也。幻夢不現故。不生不成不生也。成上不因立宗。不得說生不生也。故云如幻如夢。見不見故。然一切法。皆是惑亂妄想相故。若說生不生。愚癡凡夫多墮有無。而生怖畏。若言如幻如夢。二情自遣。結會前說有真實自性。離有離無。應如是悟入即契大乘。
爾時世尊重說頌言無自性無說無事無所依凡愚妄分別惡覺如死屍 言一切法無自性相。亦無言說若事若理。能依心所依處悉無。但是愚夫妄想惡覺。無有慧命。如彼死屍也。頌上如來印述所難。先答前問。言諸法性非如是有。此但妄計等。
一切法不生外道所成立以彼所有生非緣所成立 此明諸法性相本不生也。外道不了。計虛妄法。成立有生。以彼所立生者非謂因緣所成也。計從神我冥諦等生也。若能覺了法從緣生即無自性。無自性故即是無生也。
一切法不生智者不分別彼宗因生故此覺則便壞 言智者知一切法體是不生故。不作有無分別也。若不生宗因他生法立。如此妄覺。即壞本不生義也。此二偈
【現代漢語翻譯】 現代漢語譯本：如果『不生』（anutpāda）這個概念本身就是空無自性的，那麼一切法（sarva-dharma）的空無自性也是如此。這六種相互關聯的特性也應以同樣的標準來破斥。既然說『如不生』，那麼一切法空無自性就不應該被立為宗（paksha，論題）。這也是同樣的道理。
大慧菩薩摩訶薩（Mahamati Bodhisattva Mahāsattva）……以至於產生驚恐，遠離大乘（Mahāyāna）。上面總的破斥了不應該立宗。這段話是菩薩應該說的，即一切法的體性如同幻夢，其自性遠離有和無。如同幻夢顯現，所以生不是真正的生。幻夢不顯現，所以不生也不是真正的不生。成就了上面所說的，即不應該以立宗的方式來討論生和不生。所以說如幻如夢，因為有見和不見。然而，一切法都是迷惑和虛妄分別的現象。如果說生或不生，愚癡的凡夫會墮入有和無的二元對立，從而產生恐懼。如果說如幻如夢，這兩種執著自然消除。總結前文所說，有真實的自性，遠離有和無，應該這樣去領悟，才能契合大乘。
爾時，世尊（Lokajyestha）重說頌言：『無自性，無言說，無事無所依，凡愚妄分別，惡覺如死屍。』意思是說，一切法沒有自性，也沒有言語可以表達，無論是事還是理，能依靠的心和所依靠的處所都沒有。這些都只是愚夫的妄想和錯誤的覺知，沒有智慧的生命，如同死屍一般。這首偈頌是如來（Tathāgata）印證和闡述了之前的提問，首先回答了前面的問題，即諸法的體性並非如此，這只是妄加揣測等等。
一切法不生，是外道（tīrthika）所建立的，因為他們所認為的生不是由因緣（pratyaya）所成立的。這裡說明諸法的體性和現象本來就是不生的。外道不明白這個道理，妄計虛妄的法，認為有生。因為他們所立的『生』，不是指由因緣和合而成的。他們認為是神我（ātman）、冥諦（pradhāna）等所生。如果能夠覺悟到法是從因緣而生，那麼就沒有自性。沒有自性，就是無生。
一切法不生，智者不會分別，如果以他宗的因（hetu）來建立生，這種覺悟就會被破壞。意思是說，智者知道一切法的體性是不生的，所以不會作有和無的分別。如果以不生的宗義，用他宗的因來建立生，那麼這種虛妄的覺悟就會破壞本不生的意義。以上兩偈。
【English Translation】 English version: If 'anutpāda' (non-origination) itself is empty of inherent existence (svabhāva), then the emptiness of inherent existence of all dharmas (sarva-dharma) is also the same. These six relational characteristics should also be refuted by the same standard. Since it is said 'like non-origination,' then the emptiness of inherent existence of all dharmas should not be established as a thesis (paksha). The same principle applies here.
Mahamati Bodhisattva Mahāsattva... to the point of generating fear and turning away from the Mahāyāna (Great Vehicle). The above generally refutes the idea that a thesis should be established. This is what a Bodhisattva should say: that the nature of all dharmas is like a dream, its essence being apart from existence and non-existence. Just as a dream appears, so origination is not true origination. Just as a dream does not appear, so non-origination is not true non-origination. It achieves what was said above, that one should not discuss origination and non-origination by establishing a thesis. Therefore, it is said to be like a dream, because there is seeing and not seeing. However, all dharmas are phenomena of delusion and false discrimination. If one speaks of origination or non-origination, foolish ordinary people will fall into the duality of existence and non-existence, thereby generating fear. If one says it is like a dream, these two attachments will naturally be eliminated. Summarizing what was said earlier, there is true inherent existence, apart from existence and non-existence; one should awaken in this way to be in accordance with the Mahāyāna.
Then, the World Honored One (Lokajyestha) spoke again in verse: 'No inherent existence, no speech, no thing, no support; fools vainly discriminate, evil awareness is like a corpse.' This means that all dharmas have no inherent existence, and there are no words to express them; whether it is a thing or a principle, there is no mind to rely on and no place to rely on. These are all just the delusions and wrong perceptions of foolish people, without the life of wisdom, like a corpse. This verse is the Tathāgata's (Thus Come One) confirmation and explanation of the previous questions, first answering the previous question, that the nature of dharmas is not like this, it is just speculation, and so on.
All dharmas are unoriginated, which is established by the tīrthikas (non-Buddhists), because what they consider to be origination is not established by conditions (pratyaya). This explains that the nature and phenomena of dharmas are originally unoriginated. The tīrthikas do not understand this principle, falsely calculating illusory dharmas, thinking that there is origination. Because the 'origination' they establish does not refer to that which is formed by the combination of conditions. They think it is born from ātman (self), pradhāna (primordial matter), etc. If one can realize that dharmas arise from conditions, then there is no inherent existence. Without inherent existence, there is no origination.
All dharmas are unoriginated; the wise do not discriminate. If origination is established by the hetu (cause) of another school, this awareness will be destroyed. This means that the wise know that the nature of all dharmas is unoriginated, so they do not make distinctions of existence and non-existence. If, with the doctrine of non-origination, one uses the cause of another school to establish origination, then this false awareness will destroy the meaning of original non-origination. These two verses.
頌上一切法不生。不應立宗也。
譬如目有翳妄想見毛輪諸法亦如是凡愚妄分別 謂妄想分別計有諸法者。譬如翳目見毛輪垂髮也。
三有唯假名無有實法體(至)遊行無分別 言三界有無生死諸法。但有假名。而無實義。愚夫不達聖人方便言教是假施設。由此分別妄想計度名言事相以為實有。惑亂心識。佛子菩薩能知如來方便言說無可計度。超過情量所行境界。無有分別。
無水取水相斯由渴愛起凡愚見法爾諸聖則不然 由渴愛故。無水處妄作水想。以譬愚夫由癡愛故。無生滅有無處。妄作生滅有無想。此四偈頌上大慧假立五種難也。
聖人見清凈生於三解脫(至)是故生聖果 言三解脫從聖人清凈知見生也。遠離生滅常行無相境者。亦無有無一異等法也。由此有無平等悟諸法實相。是故能生聖人果也。
云何法有無雲何成平等(至)亂相爾時滅 佛自徴問何者是有無。何者為平等。謂彼愚夫不達諸法虛妄。計著有無故。內外惑亂。若能了者有無妄想本來平等。亂相自亡。上三偈半。頌如來答五種難。結會諸法有真實自性。有無平等。能生聖果。是故唯證相應。莫妄分別。
爾時大慧菩薩摩訶薩(至)不起分別說名為智 大慧因上言三有唯假名。無有實法體。又云一切法不生
【現代漢語翻譯】 現代漢語譯本 頌：一切法本不生，因此不應設立宗派。
譬如患有眼翳的人，會錯誤地看到空中的毛髮輪轉。一切諸法也是如此，凡夫愚昧，妄加分別。所謂妄想分別，就是錯誤地認為存在各種法。這就像眼睛有翳病的人，會看到毛髮輪轉垂落一樣。
三有（欲有、色有、無色有）只是假名，沒有真實的自體。（乃至）沒有分別。所說的三界有無、生死諸法，都只是假名，沒有真實的意義。愚昧的人不明白聖人的方便言教只是假施設，因此分別妄想，執著于名言事相，認為它們是真實存在的，從而惑亂心識。佛子菩薩能夠明白如來的方便言說，是不可計度、超越情量所能及的境界，沒有分別。
沒有水的地方卻想要取水的形象，這是因為渴愛的緣故。凡夫愚人看到事物本來的樣子，聖人卻不這樣認為。由於渴愛的緣故，在沒有水的地方錯誤地產生水的想法。以此比喻愚夫由於癡愛，在沒有生滅有無的地方，錯誤地產生生滅有無的想法。這四句偈頌是上面大慧假立的五種難題。
聖人見到清凈，從而生出三種解脫（空解脫門、無相解脫門、無愿解脫門），（乃至）因此產生聖果。所說的三種解脫，是從聖人清凈的知見中產生的。遠離生滅，常常處於無相的境界，也就沒有有無、一異等法。因此，在有無平等中領悟諸法的實相，所以能夠產生聖人的果位。
（佛）問：什麼是法的有無？如何成就平等？（乃至）惑亂的現象在那時消滅。佛陀自己提問，什麼是有無？什麼是平等？就是那些愚昧的人不明白諸法虛妄，執著于有無，所以內心和外在都感到迷惑混亂。如果能夠明白有無的妄想本來就是平等的，惑亂的現象自然就會消失。以上三句半偈頌，是如來回答五種難題，總結諸法有真實的自性，有無是平等的，能夠產生聖果。因此，唯有證悟相應，不要妄加分別。
當時，大慧菩薩摩訶薩（Mahasattva，大菩薩）（乃至）不產生分別，就叫做智慧。大慧因為上面所說『三有隻是假名，沒有真實的自體』，又說『一切法不生』。
【English Translation】 English version Verse: All dharmas are unborn; therefore, no tenet should be established.
For example, someone with cataracts in their eyes might mistakenly see hair-wheels in the air. All dharmas are like this; ordinary fools make false distinctions. So-called false distinctions are the mistaken belief that various dharmas exist. This is like someone with cataracts seeing hair-wheels hanging down.
The three realms (desire realm, form realm, formless realm) are merely provisional names; there is no real substance. (Up to) no discrimination. The so-called existence or non-existence, birth and death of dharmas in the three realms are merely provisional names, without real meaning. Foolish people do not understand that the expedient teachings of the sages are merely provisional establishments. Therefore, they make distinctions and false thoughts, clinging to the appearances of words and things, believing them to be real, thus confusing their minds. Buddha's sons and Bodhisattvas can understand that the Buddha's expedient speech is immeasurable, beyond the reach of emotional measurement, and without discrimination.
Seeking the appearance of water where there is no water arises from thirst and craving. Ordinary fools see things as they are, but sages do not see them that way. Due to thirst and craving, one mistakenly imagines water where there is no water. This is analogous to how fools, due to ignorance and craving, mistakenly imagine birth, death, existence, and non-existence where there is no birth, death, existence, or non-existence. These four verses are the five difficulties provisionally established by Mahamati (Great Wisdom).
Sages see purity, thus giving rise to the three liberations (emptiness liberation, signlessness liberation, wishlessness liberation), (up to) therefore producing the fruit of sainthood. The so-called three liberations arise from the pure knowledge and vision of the sages. Those who are far from birth and death and constantly abide in the realm of signlessness also have no such dharmas as existence, non-existence, oneness, or difference. Therefore, in the equality of existence and non-existence, one realizes the true nature of all dharmas, and thus can produce the fruit of sainthood.
(The Buddha) asks: What is the existence or non-existence of dharmas? How is equality achieved? (Up to) Confused appearances then cease. The Buddha himself asks, what is existence and non-existence? What is equality? It is that those foolish people do not understand the illusory nature of all dharmas, clinging to existence and non-existence, so they feel confused both internally and externally. If one can understand that the false thoughts of existence and non-existence are originally equal, the confused appearances will naturally disappear. The above three and a half verses are the Tathagata's (Thus Come One) answer to the five difficulties, concluding that all dharmas have a real self-nature, that existence and non-existence are equal, and that they can produce the fruit of sainthood. Therefore, only correspond with realization; do not make false distinctions.
At that time, the Mahasattva (Great Being) Mahamati (Great Wisdom) (up to) not generating distinctions is called wisdom. Mahamati, because of the above statement that 'the three realms are merely provisional names, without real substance,' and also said 'all dharmas are unborn.'
。智者不分別。故舉此智不得能所分別以請問也。
世尊何故彼智不得於境(至)一異義故言不得耶 為如一米投多米。相似不辨故。智不得也。
為以諸法自相共相種種不同更相隱蔽而不得耶 為如少鹽投多水。味相隱蔽故。智不得也。
為山巖石壁簾幔帷障之所覆隔而不得耶 為如是等障外有物故。智不得也。
為極遠極近老小盲冥諸根不具而不得耶 極近者眼睫也。此上四節定宗。自下一一牒難也。
若不了諸法自相共相(至)以有境界而不知故 以有來事不能分別得故。應是無智也。
若以諸法自相共相種種不同(至)非不知故 言非是無前境界相與智和合名為智也。
若山巖石壁(至)智不具足而不知故 以有此諸事不能分別故。亦是無智。
佛言大慧此實是智(至)智慧于中畢竟無得如來言此實是智。非如汝說不得前境名無智也。汝說有前境迭相隱覆故智慧不得。我謂境界假名無實智慧不得者應是智。以覺諸法唯是自心。有無性離。智慧于中了無所得。
以無得故爾焰不起入三脫門智體亦忘 言以不得於事故。智于境界不生。入三解脫門。智體尚亦忘。況餘外法乎。
非如一切覺想凡夫(至)如是而知名為不知 明非如惡覺妄想愚夫。無
【現代漢語翻譯】 現代漢語譯本：智者不作分別。因此，提出這種智慧，不是爲了能所的分別，而是爲了請問。
世尊，為什麼那種智慧不能在境界中獲得（乃至）因為一異的意義而說不能獲得呢？是因為像一粒米投入到許多米中，相似難以分辨，所以智慧不能獲得嗎？
是因為諸法自相、共相種種不同，互相隱蔽而不能獲得嗎？是因為像少量鹽投入到大量水中，味道互相隱蔽，所以智慧不能獲得嗎？
是因為山巖、石壁、簾幔、帷帳的遮蓋阻隔而不能獲得嗎？是因為像這些障礙之外有物，所以智慧不能獲得嗎？
是因為極遠、極近、年老、年幼、盲人、昏昧、諸根不全而不能獲得嗎？極近的是眼睫毛。以上四節是定宗。自下文開始一一駁難。
如果不了知諸法的自相、共相（乃至）因為有境界而不知的緣故。因為有來事而不能分別獲得，應該是沒有智慧啊。
如果因為諸法的自相、共相種種不同（乃至）不是不知的緣故。說不是沒有前境界相與智慧和合，才名為智慧啊。
如果山巖、石壁（乃至）智慧不具足而不知的緣故。因為有這些事而不能分別的緣故，也是沒有智慧。
佛說：大慧，這確實是智慧（乃至）智慧于其中畢竟沒有獲得，如來說這確實是智慧。不是像你說的，不能獲得前境就叫做沒有智慧。你說有前境互相隱蔽，所以智慧不能獲得。我認為境界是假名，沒有實體，智慧不能獲得，這應該是智慧。因為覺悟諸法唯是自心，有無自性，遠離。智慧于其中了無所得。
因為沒有獲得，所以爾焰不起，進入三解脫門，智體也忘記。說因為沒有獲得於事，所以智慧對於境界不生起。進入三解脫門。智體尚且忘記，何況其餘外法呢？
不是像一切覺想的凡夫（乃至）像這樣而知，名為不知。說明不是像惡覺妄想的愚夫，沒有智慧。
【English Translation】 English version: The wise do not make distinctions. Therefore, raising this wisdom is not for the sake of distinguishing between the able and the object, but for the sake of inquiry.
World Honored One, why is it that this wisdom cannot be obtained in the realm (even to the point of) saying it cannot be obtained because of the meaning of oneness and difference? Is it because, like a grain of rice thrown into many grains of rice, it is difficult to distinguish similarities, so wisdom cannot be obtained?
Is it because the self-characteristics and common characteristics of all dharmas are different and conceal each other, making it impossible to obtain? Is it because, like a small amount of salt thrown into a large amount of water, the taste conceals each other, so wisdom cannot be obtained?
Is it because of the covering and obstruction of mountains, rocks, walls, curtains, and veils that it cannot be obtained? Is it because there are things outside these obstacles, so wisdom cannot be obtained?
Is it because of extreme distance, extreme proximity, old age, youth, blindness, dimness, and incomplete faculties that it cannot be obtained? The closest thing is the eyelashes. The above four sections are the established principle. From the following text onwards, each is a refutation.
If one does not understand the self-characteristics and common characteristics of all dharmas (even to the point of) not knowing because there is a realm. Because one cannot distinguish and obtain what is coming, one should be without wisdom.
If it is because the self-characteristics and common characteristics of all dharmas are different (even to the point of) not not knowing. It is said that it is not that there is no prior realm aspect that combines with wisdom, that is called wisdom.
If it is mountains, rocks, walls (even to the point of) not knowing because wisdom is not complete. Because one cannot distinguish because of these things, one is also without wisdom.
The Buddha said: Mahamati (Great Wisdom), this is indeed wisdom (even to the point of) wisdom ultimately not being obtained within it, the Tathagata (Thus Come One) says this is indeed wisdom. It is not as you say, not being able to obtain the prior realm is called without wisdom. You say that there is a prior realm that conceals each other, so wisdom cannot be obtained. I think the realm is a false name, without substance, wisdom cannot be obtained, this should be wisdom. Because one awakens to all dharmas being only one's own mind, having no self-nature, being apart. Wisdom ultimately has nothing to be obtained within it.
Because there is no obtaining, the alaya-consciousness (storehouse consciousness) does not arise, entering the three gates of liberation, the substance of wisdom is also forgotten. It is said that because there is no obtaining in things, wisdom does not arise in the realm. Entering the three gates of liberation. The substance of wisdom is still forgotten, let alone other external dharmas?
It is not like all sentient beings with awareness and thought (even to the point of) knowing like this is called not knowing. It clarifies that it is not like foolish people with evil awareness and deluded thoughts, without wisdom.
始虛偽戲論熏習。計著諸法有無形相。作如是而知者。名為不知也。
不了諸法唯心所見(至)其心住于斷見中故 言彼愚夫不覺諸法唯是自心現量。計我我所。分別境智以為實有。以障礙遠近諸根不具故。不知外法是有是無。即名無智。名為斷見。
為令舍離如是分別說一切法唯心建立 言三界萬法唯心建立者。是一切如來應眾生病發藥之要也。故伽陀云。知諸法唯心。便舍外塵相。由此息分別。悟平等真如。是謂但離妄緣。即如如佛。凡情聖量不待別作觀行而自銷殞。
爾時世尊重說頌言若有于所緣智慧不觀見彼無智非智是名妄計者 牒頌計有所緣一切法自共相一異義。種種境界事。不能觀察分別知也。縱使能知亦不是智。不知非無智。若言知不知為智不智者。是妄想愚夫所計也。
無邊相互隱障礙及遠近(至)是名為邪智 是二頌皆上三句牒。下一句破斥。如文自明。
注大乘入楞伽經卷第六 大正藏第 39 冊 No. 1791 注大乘入楞伽經
注大乘入楞伽經卷第七
複次大慧愚癡凡夫(至)清凈真實離四句法 因上偈言彼無智非智。是名妄見者。欲明愚夫不知如來如實宗趣法。及言說法。故為無始虛偽惡邪妄想之所幻惑。故不能覺知自心妄想。明菩
【現代漢語翻譯】 始於虛偽戲論的熏習，執著于諸法的有無形相，像這樣而自認為知曉的人，實際上是不知曉。
不能明瞭諸法僅僅是心識所顯現（直到），他的心安住在斷見之中，所以說那些愚夫不覺悟諸法僅僅是自心的顯現。執著于『我』和『我所』（屬於我的事物），分別外境和內在的智慧，認為它們是真實存在的。因為被障礙、遠近等各種不完備的根所限制，所以不知道外在的法是存在還是不存在，這就叫做沒有智慧，叫做斷見。
爲了使眾生舍離這樣的分別，所以說一切法唯有心識所建立。所說的三界萬法唯有心識所建立，是所有如來應眾生的病而開出的藥方中最關鍵的。所以伽陀（偈頌）說：『知曉諸法唯有心識，便捨棄外在塵相。由此止息分別，覺悟平等真如。』這就是說只要離開虛妄的因緣，就是如如佛（Tathagata Buddha）。凡夫的情感和聖人的度量，不需要特別的觀行就能自然消亡。
這時，世尊（Buddha）又說了偈頌：『如果對於所緣的智慧不能觀見，那他就是無智或者非智，這叫做妄計者。』這句偈頌是說，執著于所緣的一切法的自相、共相、一異等意義，以及種種境界事物，不能觀察分別知曉。縱然能夠知曉，也不是智慧。不知曉也不是無智。如果說知曉和不知曉是智慧或者不是智慧，這是妄想的愚夫所執著的。
無邊的相互隱藏、障礙以及遠近（直到），這叫做邪智。這兩句偈頌都是上面三句是陳述，下一句是破斥，如文義自明。
《注大乘入楞伽經》卷第六 《大正藏》第 39 冊 No. 1791 《注大乘入楞伽經》
《注大乘入楞伽經》卷第七
再次，大慧（Mahamati），愚癡的凡夫（直到），清凈真實，遠離四句法。因為上面的偈頌說『那他就是無智或者非智，這叫做妄見者』，想要說明愚夫不知道如來（Tathagata）如實的宗旨和趣味，以及言說佛法。所以被無始以來的虛偽、邪惡、虛妄的妄想所迷惑，所以不能覺知自心的妄想，明白菩
【English Translation】 Begins with the熏習 (xunxi - habitual influence) of false and delusive discourses, clinging to the existence or non-existence of forms in all dharmas (laws/phenomena). One who knows in this manner is called ignorant.
Unable to understand that all dharmas (laws/phenomena) are only seen by the mind (until), their mind dwells in nihilistic views. Therefore, it is said that those foolish people do not realize that all dharmas (laws/phenomena) are merely the manifestation of their own minds. They cling to 'self' and 'what belongs to self,' distinguishing between the objective realm and inner wisdom as if they were real. Because they are limited by obstacles, distance, and various incomplete faculties, they do not know whether external dharmas (laws/phenomena) exist or not. This is called lacking wisdom, called nihilistic views.
To cause beings to abandon such distinctions, it is said that all dharmas (laws/phenomena) are established only by the mind. The statement that the myriad dharmas (laws/phenomena) of the three realms are established only by the mind is the most crucial medicine that all Tathagatas (Buddhas) prescribe according to the illnesses of sentient beings. Therefore, the gatha (verse) says: 'Knowing that all dharmas (laws/phenomena) are only the mind, one abandons external dust forms. From this, one ceases discrimination and awakens to the equal Suchness (Tathata).』 This means that as long as one leaves behind deluded conditions, one is the Tathagata Buddha. The emotions of ordinary beings and the measurements of sages naturally vanish without the need for special contemplation.
At that time, the Buddha (World Honored One) spoke a verse again: 'If one cannot observe the wisdom of what is conditioned, then they are without wisdom or non-wisdom; this is called a deluded calculator.' This verse speaks of clinging to the self-nature, common nature, oneness, difference, and other meanings of all conditioned dharmas (laws/phenomena), as well as various realms and things, unable to observe and distinguish them. Even if one can know, it is not wisdom. Not knowing is not without wisdom. If one says that knowing and not knowing are wisdom or not wisdom, this is what deluded fools cling to.
Boundless mutual concealment, obstacles, and distance (until), this is called wrong wisdom. These two verses both state the first three lines, and the last line is a refutation, as the text itself makes clear.
Commentary on the Lankavatara Sutra, Volume 6 Taisho Tripitaka Volume 39, No. 1791, Commentary on the Lankavatara Sutra
Commentary on the Lankavatara Sutra, Volume 7
Furthermore, Mahamati (Great Wisdom), foolish ordinary people (until), pure and true, free from the four-statement logic. Because the above verse says 'then they are without wisdom or non-wisdom; this is called a deluded view,' wanting to explain that foolish people do not know the Tathagata's (Buddha's) true purpose and interest, as well as the speaking of the Dharma (Buddha's teachings). Therefore, they are deluded by beginningless false, evil, and deluded thoughts, so they cannot realize the delusions of their own minds, understanding the Bodh
薩知此二種法故。能了自心妄想。是故次明如實宗趣法及言說法。
大慧白言如是如是(至)為說種種諸方便教 三藏十二部一切修多羅。是如來隨眾生心差別。以方便故作種種異說。言殊契一。詮旨兩亡。可謂言說法通也。
如實法者謂修行者(至)諸菩薩摩訶薩當善修學 言如實宗通法者。是諸修行者。于自心現量無妄分別。不墮四句。超越心識。自覺聖智所證境界離妄因緣。及能所取相應見相。外道二乘智不能測。是故名為如實宗通法。故結勸諸菩薩於此二法應勤修學也。問言說宗趣二義前文已明。今此再說豈非重繁乎。答前約三乘。此約一乘。又前即先宗后說。此則先說后宗。機感有殊。故非重也。
爾時世尊復說頌言我說二種法言教及如實教法示凡夫實為修行者 教法示凡夫。一作說者授童蒙。言凡愚無知亦如童蒙也。如實宗通不是言說。故為行者。
盧迦耶陀品第五
爾時大慧菩薩摩訶薩(至)世尊何故作如是說 大慧因上佛言三世如來有二種法。謂言說法及如實法。即是有言說。故舉佛昔說盧迦耶陀咒術詞論。不應親近請問如來。此教既有言說。彼教何故作如是說也。盧迦耶陀未尋正譯。即外道論師也。
佛言大慧盧迦耶陀(至)輪迴諸趣永不出離 謂外道所有
【現代漢語翻譯】 現代漢語譯本：薩迦（Sākya）明白這兩種法，因此能夠了解自己內心的虛妄念想。所以接下來闡明如實宗趣法以及言說法。
大慧菩薩（Mahāmati）稟告佛說：『是這樣的，是這樣的。』（直到）『爲了（眾生）宣說種種方便教法，三藏十二部一切修多羅（sūtra，經）。』這是如來（Tathāgata）隨著眾生心意的差別，以方便的緣故而作種種不同的說法，言語雖不同，但契合于同一個真理，詮釋的目標在於使執著于言語和意義的雙方都消亡。這可以說是言說法的通達。
如實法，指的是修行者（直到）諸位菩薩摩訶薩（bodhisattva-mahāsattva）應當好好修學。所謂如實宗通法，是指修行者對於自己內心所顯現的境界，沒有虛妄的分別，不落入四句的分別，超越了心識的侷限，是自覺聖智所證悟的境界，遠離了虛妄的因緣，以及能取和所取相互對應的見相。外道和二乘的智慧無法測度，所以稱為如實宗通法。因此勸勉各位菩薩，對於這兩種法應當勤奮修學。有人會問，言說和宗趣這兩種含義，前面已經闡明，現在再次闡述，豈不是重複繁瑣嗎？回答是，前面是從三乘的角度來說，這裡是從一乘的角度來說。而且前面是先闡述宗趣，后闡述言說，這裡則是先闡述言說，后闡述宗趣。眾生的根機和感應不同，所以不是重複。
這時，世尊又說了偈頌：『我說二種法，言教及如實，教法示凡夫，實為修行者。』教法是用來開示凡夫的，可以理解為說法者教導矇昧無知的人，因為凡夫愚昧無知就像孩童一樣。如實宗通不是言說，所以是為修行者而設。
盧迦耶陀品第五
這時，大慧菩薩摩訶薩（直到）世尊為什麼這樣說？大慧菩薩因為之前佛說三世如來有兩種法，即言說法和如實法，既然有言說，所以舉出佛過去說過的盧迦耶陀咒術詞論，不應該親近請問如來。既然這種教法也有言說，那麼佛為什麼又那樣說呢？盧迦耶陀還沒有找到準確的翻譯，指的是外道論師。
佛說：『大慧，盧迦耶陀（直到）輪迴諸趣，永遠不能出離。』指的是外道所有的（理論）。
【English Translation】 English version: Sākya, knowing these two kinds of Dharma, is able to understand the deluded thoughts of his own mind. Therefore, next is the explanation of the Dharma of Suchness and the Dharma of Verbal Teaching.
Mahāmati Bodhisattva reported to the Buddha, 'It is so, it is so.' (Until) 'To expound various expedient teachings, all the sūtras of the Three Pitakas and Twelve Divisions.' This is the Tathāgata, according to the differences in the minds of sentient beings, using expedient means to make various different statements. Although the words are different, they conform to the same truth. The goal of the interpretation is to make both those who are attached to words and meanings disappear. This can be said to be the thorough understanding of the Dharma of Verbal Teaching.
The Dharma of Suchness refers to practitioners (until) all Bodhisattva-Mahāsattvas should diligently study. The so-called Dharma of Suchness and Transcendental Understanding refers to practitioners who, regarding the realm manifested in their own minds, have no deluded discriminations, do not fall into the fourfold discriminations, transcend the limitations of consciousness, and is the realm realized by the self-awakened holy wisdom, far from the deluded causes and conditions, and the corresponding appearances of the perceiver and the perceived. The wisdom of non-Buddhists and those of the Two Vehicles cannot fathom it, so it is called the Dharma of Suchness and Transcendental Understanding. Therefore, it is an exhortation to all Bodhisattvas to diligently study these two kinds of Dharma. Someone may ask, the meanings of verbal teaching and transcendental understanding have already been explained earlier, why explain them again now? Isn't it redundant and tedious? The answer is, the former is from the perspective of the Three Vehicles, while this is from the perspective of the One Vehicle. Moreover, the former first explains transcendental understanding and then explains verbal teaching, while this first explains verbal teaching and then explains transcendental understanding. The faculties and responses of sentient beings are different, so it is not redundant.
At this time, the World Honored One again spoke in verse: 'I speak of two kinds of Dharma, verbal teaching and suchness, the teaching is shown to ordinary people, and suchness is for practitioners.' The teaching is used to enlighten ordinary people, which can be understood as the speaker teaching the ignorant, because ordinary people are ignorant like children. Suchness and Transcendental Understanding is not verbal teaching, so it is for practitioners.
Chapter Five on Lokāyata
At this time, Mahāmati Bodhisattva (until) Why does the World Honored One say this? Mahāmati Bodhisattva, because the Buddha previously said that the Tathāgata of the Three Times has two kinds of Dharma, namely verbal teaching and suchness, since there is verbal teaching, he cited the Lokāyata mantras and discourses that the Buddha had said in the past, and one should not approach and ask the Tathāgata. Since this teaching also has verbal teaching, then why did the Buddha say that?
The Buddha said, 'Mahāmati, Lokāyata (until) Reincarnation in all realms, never to be liberated.' Refers to all the (theories) of non-Buddhists.
言說法。但飾文句誑惑世間。不如義。不稱理。不能證入如實法。自壞壞他。永不解脫。
何以故不了諸法唯心所見(至)生老病死憂悲等患 何以故者佛自徴也。不了下釋。是故下結。如文可知。
大慧釋提桓因廣解眾論(至)以彼能作生苦因故 言帝釋福智俱勝。猶被世論弟子現畜生形。以文詞惑亂。而況於人。是故不應親近者。以彼世論能為生死苦因故。
大慧世論唯說身覺境界(至)亦不自知是惑世法 明世論言說。唯說此身見聞覺知虛妄境界。所有百千字句。后末世中。分成多部。皆出於盧迦耶陀。差別因相。各不自知是惑世法。執為勝解。
爾時大慧白佛言世尊(至)世尊亦同外道說耶 此難如來亦說世間種種言詞墮於世論。非自證法。若爾亦同外道言說耶。
佛言大慧我非世說亦無來去(至)而解脫故 佛答我不說世論生滅法。不同外道墮妄想中。外法有無覺唯自心。離能所取。不起妄分別。入於一心三解脫門。證如實法。
大慧我憶有時於一處住(至)是第十一世論 如來舉其昔事廣明世論。言一切法梵天等作也。以先問故答言初世論。再問故答言二世。后四合明為六。又以前六后五為十一也。瞿曇者。佛祖姓氏也。義如別說。
彼復問言一切有記耶(
【現代漢語翻譯】 現代漢語譯本：
言說方法。但用華麗的辭藻欺騙迷惑世人，不符合正義，不符合真理，不能證入如實的佛法，自己墮落也使他人墮落，永遠不能解脫。
為什麼呢？因為不瞭解一切諸法都是唯心所見，以至於產生生老病死憂愁悲傷等苦患。『何以故』是佛陀自己提出的疑問。『不了下釋』以下是解釋。『是故下結』以下是結論。如文中所說，可以理解。
大慧，釋提桓因（Śakra-devānām-Indra，帝釋天）廣泛地解釋各種論點，尚且被世俗理論的弟子現出畜生的形象，用華麗的文辭迷惑擾亂。更何況是普通人呢？因此不應該親近世俗理論，因為那些世俗理論能夠成為生死痛苦的原因。
大慧，世俗理論只說身體的感受境界，所有百千字句，在後世末法時代，分成很多派別，都出自盧迦耶陀（Lokāyata，順世論）。因果關係各有差別，各自不明白這是迷惑世人的法，卻執著地認為是殊勝的見解。
當時，大慧菩薩（Mahāmati）稟告佛陀說：『世尊，您也像外道一樣說嗎？』這是質疑如來說的種種世間言語，也落入了世俗理論，不是自己證悟的佛法。如果是這樣，那您也和外道的言論一樣了嗎？
佛陀回答大慧：『我不是世俗的說法，也沒有來去。』不像外道那樣墮入妄想之中。外道所說的有無覺知，都只是自己的心。遠離能取和所取，不生起虛妄的分別，進入一心三解脫門，證得如實的佛法，因此得到解脫。
大慧，我記得有一次住在一個地方，說一切法都是梵天（Brahmā）等所造。因為先前的提問，所以回答說是初世論。再次提問，所以回答說是二世論。後面四種合起來說明為六種。又以前面的六種和後面的五種合起來，成為十一種。瞿曇（Gautama）是佛祖的姓氏，意義如其他地方所說。
他們又問：『一切都是有記別（vyākaroti）的嗎？』
【English Translation】 English version:
Ways of speaking. But using ornate language to deceive and confuse the world, not in accordance with righteousness, not in accordance with truth, unable to realize the Dharma as it truly is, destroying oneself and destroying others, never to be liberated.
Why is that? Because they do not understand that all dharmas are only seen by the mind, leading to the suffering of birth, old age, sickness, and death, sorrow and grief. 『Why is that?』 is a question posed by the Buddha himself. 『Not understanding』 below is the explanation. 『Therefore』 below is the conclusion. As it says in the text, it can be understood.
Mahāmati, Śakra-devānām-Indra (釋提桓因, the lord of devas), extensively explaining various arguments, even his disciples of worldly theories manifest in the form of animals, using ornate language to deceive and confuse. How much more so ordinary people? Therefore, one should not be close to worldly theories, because those worldly theories can become the cause of the suffering of birth and death.
Mahāmati, worldly theories only speak of the realm of bodily sensations, all the hundreds of thousands of words and sentences, in the future degenerate age, divided into many schools, all originating from Lokāyata (盧迦耶陀, materialism). The causes and conditions are different, each not understanding that this is a Dharma that confuses the world, yet clinging to it as a superior understanding.
At that time, Mahāmati (大慧) reported to the Buddha, saying: 『World Honored One, are you also speaking like the heretics?』 This is questioning the Buddha's various worldly words, also falling into worldly theories, not the Dharma that one has realized oneself. If that is the case, then are your words the same as those of the heretics?
The Buddha replied to Mahāmati: 『I do not speak of worldly speech, nor do I have coming and going.』 Unlike the heretics who fall into delusion. The existence or non-existence of awareness spoken of by the heretics is only one's own mind. Being apart from the grasper and the grasped, not giving rise to false discriminations, entering the one mind and the three doors of liberation, realizing the Dharma as it truly is, therefore attaining liberation.
Mahāmati, I remember once staying in a place, saying that all dharmas are created by Brahmā (梵天) and others. Because of the previous question, the answer was that it was the first worldly theory. Asking again, the answer was that it was the second worldly theory. The following four combined are explained as six. And the previous six and the following five combined become eleven. Gautama (瞿曇) is the Buddha's family name, the meaning is as explained elsewhere.
They further asked: 『Is everything vyākaroti (有記別, defined)?』
至)汝之世論非我所說 虛空涅槃及非擇滅。此三是無為法。余義可知。皆是外道世論。非是如來所說之法。
婆羅門我說因於無始戲論(至)何況而說作與非作 佛說一切法。因於無始戲論業執諸惡習氣而生三有。愚夫不覺。唯是自心妄想所見。執取外法。及外道說我及根境和合知生。佛非如是。謂知一切法悉虛妄故。不得說有因無因。唯依妄念能所分別。假施緣起。本無實體。非執我者所能覺知。又涅槃等亦但數有三。況說作與非作耶。
大慧爾時世論婆羅門(至)分別外境皆是世論 無明愛業為因緣故生三界。及一切法皆入自共相者是二乘法。乃至少有心識。流注不盡。俱世論也。
大慧爾時彼婆羅門(至)義理相應非不相應 婆羅門言。一切外道所有詞論。種種句味。因喻莊嚴。莫不皆從我法中出。悉是世論。頗更有非世論不。佛報言有非世論法。非汝有者。故非汝所許。非世不許也。雖離言論。亦假種種文句因喻莊嚴始可悟也。故言非不說種種文句義理相應非不相應。
彼復問言豈有世許非世論耶(至)非汝有也 言以不實種種外法。虛妄分別生計著故。不了皆是自心現量。故不能知非世論也。起信論云。一切諸法。唯依妄念而有差別。若離心念。則無一切境界之相。是故一切法
【現代漢語翻譯】 現代漢語譯本： （至）你的世間理論不是我所說的，虛空（ākāśa，指空無的處所）、涅槃（nirvāṇa，指解脫的狀態）以及非擇滅（pratisaṃkhyā-nirodha，指通過智慧力量達到的滅盡）。這三者是無為法（asaṃskṛta-dharma，指不依賴因緣而存在的法）。其餘的意義可以理解。這些都是外道的世間理論，不是如來（Tathāgata，指佛陀）所說的法。
婆羅門（brāhmaṇa，指古印度僧侶階層），我說因為無始以來的戲論（prapañca，指虛妄的言論和概念）（至）何況說作與非作？佛說一切法，因為無始以來的戲論、業（karma，指行為及其結果）的執著以及各種惡習氣而產生三有（tribhava，指欲界、色界、無色界）。愚蠢的人不覺悟，只認為是自己內心的虛妄想像所見，執取外在的法，以及外道所說的我（ātman，指靈魂或自我）以及根（indriya，指感覺器官）境（viṣaya，指感覺對像）和合而產生知覺。佛不是這樣說的，而是說知道一切法都是虛妄的，所以不能說有因或無因，只是依靠妄念來分別能（grāhaka，指能取者）所（grāhya，指所取者），假借施設緣起（pratītyasamutpāda，指因緣和合而生），本來沒有實體，不是執著於我的人所能覺知的。而且涅槃等也只是數量上有三，何況說作與非作呢？
大慧（Mahāmati，菩薩名），那時世間理論的婆羅門（至）分別外在境界都是世間理論。無明（avidyā，指對真理的無知）、愛（tṛṣṇā，指貪愛）和業為因緣，所以產生三界（triloka，指欲界、色界、無色界），以及一切法都進入自共相（svalakṣaṇa-sāmānyalakṣaṇa，指事物的自相和共相）的是二乘法（dvayāna，指聲聞乘和緣覺乘）。乃至稍微有一點心識，流注不盡，都是世間理論。
大慧，那時那位婆羅門（至）義理相應或不相應。婆羅門說，一切外道所有的詞論，各種語句的意味，用因喻來裝飾，沒有不是從我法中產生的，都是世間理論，難道還有不是世間理論的嗎？佛回答說有不是世間理論的法，不是你所擁有的，所以不是你所認可的，也不是世間所認可的。雖然離開了言論，也假借各種文句因喻的裝飾才可以領悟。所以說不是不說各種文句義理相應或不相應。
他再次問道：難道有世間認可的非世間理論嗎？（至）不是你所擁有的。說因為不真實的各種外在法，虛妄分別產生計較執著，所以不瞭解一切都是自心現量（svacitta-dṛśya，指由自心所顯現的），所以不能知道非世間理論。起信論說，一切諸法，唯依妄念而有差別，若離心念，則無一切境界之相，是故一切法。
【English Translation】 English version: (To) Your worldly theories are not what I have taught. Empty space (ākāśa, referring to the place of emptiness), Nirvāṇa (nirvāṇa, referring to the state of liberation), and non-selective cessation (pratisaṃkhyā-nirodha, referring to the extinction achieved through the power of wisdom). These three are unconditioned dharmas (asaṃskṛta-dharma, referring to dharmas that exist independently of conditions). The remaining meanings are understandable. All of these are worldly theories of external paths, not the Dharma taught by the Tathāgata (Tathāgata, referring to the Buddha).
Brahmin (brāhmaṇa, referring to the ancient Indian priestly class), I say that because of beginningless play of concepts (prapañca, referring to false speech and concepts) (to) how much more to speak of doing and not doing? The Buddha said that all dharmas arise from beginningless play of concepts, attachment to karma (karma, referring to actions and their consequences), and various evil habits, giving rise to the three realms of existence (tribhava, referring to the desire realm, form realm, and formless realm). Foolish people do not realize this, but only consider it to be what is seen by their own mind's deluded imagination, clinging to external dharmas, and to what external paths say about the self (ātman, referring to the soul or self) and the union of the sense faculties (indriya, referring to the sense organs) and sense objects (viṣaya, referring to the objects of sensation) giving rise to consciousness. The Buddha does not say this, but rather says that knowing all dharmas to be illusory, one cannot say there is cause or no cause, but only relies on deluded thoughts to distinguish between the grasper (grāhaka, referring to the one who grasps) and the grasped (grāhya, referring to the one that is grasped), falsely establishing dependent origination (pratītyasamutpāda, referring to arising from interdependent conditions), which originally has no substance, and cannot be realized by those who cling to the self. Moreover, Nirvāṇa and the like are only three in number, how much more to speak of doing and not doing?
Mahāmati (Mahāmati, name of a Bodhisattva), at that time the Brahmin with worldly theories (to) distinguishing external realms are all worldly theories. Ignorance (avidyā, referring to ignorance of the truth), craving (tṛṣṇā, referring to desire), and karma are the causes and conditions for the arising of the three realms (triloka, referring to the desire realm, form realm, and formless realm), and all dharmas entering into their own-characteristics and common-characteristics (svalakṣaṇa-sāmānyalakṣaṇa, referring to the individual and general characteristics of things) are the teachings of the Two Vehicles (dvayāna, referring to the Śrāvakayāna and Pratyekabuddhayāna). Even the slightest bit of consciousness, if its flow is not exhausted, is also a worldly theory.
Mahāmati, at that time that Brahmin (to) corresponding or not corresponding to the meaning. The Brahmin said, 'All the verbal theories of all external paths, the various flavors of their statements, adorned with reasons and metaphors, all originate from my dharma and are all worldly theories. Is there anything that is not a worldly theory?' The Buddha replied, 'There is a dharma that is not a worldly theory, but it is not something you possess, so it is not something you acknowledge, nor is it acknowledged by the world.' Although it is apart from words, it can only be realized by borrowing various phrases, reasons, and metaphorical adornments. Therefore, it is said that it is not that various phrases are not spoken, corresponding or not corresponding to the meaning.
He asked again, 'Is there a non-worldly theory that is acknowledged by the world?' (to) is not something you possess. It is said that because of unreal various external dharmas, deluded discriminations give rise to calculation and attachment, so they do not understand that everything is the self-mind's own perception (svacitta-dṛśya, referring to what is manifested by one's own mind), so they cannot know the non-worldly theory. The Awakening of Faith says, 'All dharmas are differentiated only based on deluded thoughts. If one is apart from thoughts, then there is no appearance of any realm. Therefore, all dharmas.'
。從本已來離言說相。離名字相。離心緣相。畢竟平等。無有變異。不可破壞。唯是一心。故名真如也。能于自處住。不起有無妄念分別。是如來法。非外道所有。
婆羅門略而言之(至)皆汝世論非是我法 明妄識計著去來等法。皆世論也。
大慧世論婆羅門(至)若能了此分別不生 言世論者作如上問。佛如上答。尚不少覺。自謂聖明。不辭而退。反作念言以如來所說為非。
大慧汝今亦復問我是義(至)唯得財利不得法利 此舉昔答婆羅門義。結酬大慧所請。
大慧白言所言財法(至)戲論分別常斷二邊 言財利增長貪愛。生老病死。憂悲苦惱。不應親近。法利蒙佛灌頂。於一切法悉得自在。故應親近承事供養。
大慧外道世論令諸癡人墮在二邊(至)應勤觀察 外道計五陰不從因生。故起常見。計造色滅不能更生名斷見。如來所說唯是自心現量。不見生住滅者。此二差別勸勤觀察。莫如外道計執不捨。
爾時世尊重說頌言調伏攝眾生以戒降諸惡智慧滅諸見解脫得增長 如來調伏攝受眾生。常說修行三決定義。謂攝心為戒。因戒生定。因定發慧。以是名為三無漏學。學是道故解脫增長。能證實相。然戒為定體。慧為定用。偈文影略。非不言也。
外道虛妄說皆是世
【現代漢語翻譯】 現代漢語譯本：從根本上來說，真如已經脫離了言語表達的表象（離言說相），脫離了名字的表象（離名字相），脫離了心意攀緣的表象（離心緣相），是畢竟平等，沒有變異，不可破壞的。它唯一就是一心，所以叫做真如。如果能夠安住于自身本來的狀態，不生起有或無的虛妄念頭和分別，這就是如來的法，不是外道所能擁有的。
婆羅門，簡單地說，你們所說的都是世俗的理論，不是我的佛法。這些理論闡明了虛妄的意識，執著于去來等法，都是世俗的理論。
大慧，世俗的婆羅門（指那些持世俗理論的婆羅門），像上面那樣提問，佛像上面那樣回答，他們尚且沒有絲毫覺悟，還自認為聖明，不告而退，反而心生邪念，認為如來所說是不對的。
大慧，你現在也像他們一樣問我這些義理，最終只會得到財利，而得不到法利。這裡是舉出過去回答婆羅門的事情，來總結回答大慧的請求。
大慧稟告佛說，所說的財利，會增長貪愛，帶來生老病死，憂愁悲傷痛苦煩惱，不應該親近。而法利，是蒙受佛的灌頂，對於一切法都能夠得到自在，所以應該親近、承事、供養。
大慧，外道的世俗理論，會讓那些愚癡的人墮入常見和斷見兩種極端（二邊）。外道認為五陰不是由因緣所生，所以產生常見；認為構成色法的元素滅亡后不能再生，就認為是斷見。如來所說的，唯是自心所顯現的量，沒有真實的生住滅。這兩種差別，應該勤加觀察，不要像外道那樣執著不放。
這時，世尊又說了偈頌：調伏攝受眾生，用戒律降伏各種惡行，用智慧滅除各種見解，解脫因而得到增長。如來調伏攝受眾生，常常宣說修行三決定義，就是攝心為戒，因戒生定，因定發慧。因此稱為三無漏學。因為學習這個道，解脫才能增長，能夠證得真實相。然而戒是定的本體，慧是定的作用，偈文簡略，並非沒有提到。
外道虛妄的說法，都是世俗的理論。
【English Translation】 English version: Fundamentally, Suchness (真如, Zhenru) is already apart from the appearance of verbal expression (離言說相, li yanshuo xiang), apart from the appearance of names (離名字相, li mingzi xiang), and apart from the appearance of mental clinging (離心緣相, li xinyuan xiang). It is ultimately equal, without alteration, and indestructible. It is solely the One Mind, therefore it is called Suchness. If one can abide in one's own original state, without giving rise to false thoughts and discriminations of existence or non-existence, this is the Dharma of the Tathagata (如來, Rulai), not something that externalists (外道, waidao) can possess.
Brahman (婆羅門, Poluomen), to put it briefly, all that you speak of are worldly theories, not my Dharma. These theories elucidate false consciousness, clinging to the laws of coming and going, etc., all of which are worldly theories.
Mahamati (大慧, Dahui), worldly Brahmans (referring to those Brahmans who hold worldly theories), ask questions as above, and the Buddha answers as above. Yet they have not the slightest awakening, and still consider themselves wise. They withdraw without taking leave, and instead harbor evil thoughts, thinking that what the Tathagata says is incorrect.
Mahamati, if you now ask me about these meanings as they did, you will only gain material benefits (財利,caili) and not Dharma benefits (法利,fali). This is citing the past answer to the Brahman to summarize the response to Mahamati's request.
Mahamati reported to the Buddha, saying that the so-called material benefits increase greed and bring birth, old age, sickness, death, sorrow, grief, suffering, and affliction, and should not be approached. Dharma benefits, on the other hand, are receiving the Buddha's empowerment, and being able to attain freedom in all Dharmas, so one should approach, serve, and make offerings.
Mahamati, the worldly theories of externalists cause those foolish people to fall into the two extremes (二邊, erbian) of eternalism and annihilationism. Externalists believe that the five skandhas (五陰, wuyin) are not born from causes and conditions, so they give rise to eternalism; they believe that the elements that constitute form cease to exist and cannot be reborn, so they consider it annihilationism. What the Tathagata speaks of is only the manifestation of one's own mind, without real arising, abiding, and ceasing. These two differences should be diligently observed, and one should not cling to them like externalists.
At that time, the World Honored One spoke a verse: 'Subduing and gathering sentient beings, subduing all evils with precepts, extinguishing all views with wisdom, liberation thus increases.' The Tathagata subdues and gathers sentient beings, and often proclaims the three definitive trainings of practice, which are: gathering the mind as precepts, from precepts arises samadhi, and from samadhi arises wisdom. Therefore, it is called the three unconditioned learnings. Because of learning this path, liberation can increase, and one can realize the true nature. However, precepts are the substance of samadhi, and wisdom is the function of samadhi. The verse is brief, but it is not unmentioned.
The false teachings of externalists are all worldly theories.
俗論橫計作所作不能自成立 言梵天等為能作。一切諸法為所作。妄計能所。如來法身真實自宗。彼不能成。
唯我一自宗不著于能所為諸弟子說令離於世論 言如來唯以一自宗故。出現於世。能所影像都無。為弟子說令離世論。
能取所取法唯心無所有(至)皆是世法論 上四偈略頌長行世論計執。如文可知 然外道邪見。雖有九十六種。並不離五見二因。五見者。謂十使煩惱中五利使也。如第三卷已略釋。言二因者。謂無因。邪因也。或計二十五諦從冥等生。或計六句和合等生。或謂自在梵天等生。或謂微塵虛空宿作等而為世間。及涅槃本。統收所計不出四見。謂數論計一。勝論計異。勒沙婆計亦一亦異。若提子計非一非異。若計一者則謂因中有果。若計異者則謂因中無果。三則亦有亦無。四則非有非無。余諸異計皆不出此。雖多不同。就其結過不離二因。謂從虛空自然生。即是無因。余皆邪因。此方儒道二教。若約君臣父子三才五常等。乃域中至化也。固不在言。且天竺外道。明說三世。亦信因果。知厭生死。樂求涅槃。但真源小差。致去道懸遠。而況專門之學。善上一身。縱有終身之憂。而無他世之慮。雖齊生死。強一榮枯。唯計自然。或推天命。如所謂人法地。地法天。天法道。道法自然。若
【現代漢語翻譯】 現代漢語譯本：俗世的理論和橫向的推測，認為『能作』和『所作』不能獨立存在，聲稱梵天等是『能作』（能動者，創造者），一切諸法是『所作』（被動者，被創造物）。這種妄想分別『能』和『所』的觀念，與如來法身真實不虛的自宗相悖，是不能成立的。
如來唯一的自宗是不執著于『能』和『所』，為弟子們宣說，使他們遠離世俗的爭論。如來說，如來只是以這唯一的自宗才出現在世間，『能』和『所』的影像根本不存在。為弟子們宣說，是爲了讓他們遠離世俗的爭論。
『能取』（能認知的主體）和『所取』（被認知的客體）諸法，唯有心，並無實物存在，這些都是世俗的理論。以上四句偈頌概括地總結了長篇論述中關於世俗理論的計執，其含義如文中所述。然而，外道的邪見雖然有九十六種之多，但都離不開五見和二因。五見指的是十使煩惱中的五種利使，如第三卷已略作解釋。二因指的是無因和邪因。或者認為二十五諦是從冥等產生的，或者認為六句和合等產生的，或者認為是自在梵天等產生的，或者認為是微塵、虛空、宿命等構成了世間以及涅槃的根本。總而言之，所有的計執都離不開四種見解：數論認為是一，勝論認為是異，勒沙婆認為是亦一亦異，若提子認為是非一非異。如果認為是一，那麼就認為因中存在果；如果認為是異，那麼就認為因中不存在果；第三種是亦有亦無；第四種是非有非無。其餘各種不同的計執都離不開這四種。雖然有很多不同，但就其最終結果而言，都離不開二因，即從虛空自然產生，這就是無因；其餘的都是邪因。此地的儒道兩教，如果按照君臣、父子、三才、五常等來說，是地域內的最高教化，自然不在討論之列。而且天竺的外道，明確地說三世，也相信因果，知道厭惡生死，樂於追求涅槃，但只是真源稍微偏差，導致離道非常遙遠。更何況專門的學問，只能完善自身，縱然有終身的憂慮，也沒有來世的考慮，雖然齊一生死，強求一時的榮枯，只計較自然，或者推崇天命，如所謂人法地，地法天，天法道，道法自然。如果
【English Translation】 English version: Mundane theories and lateral calculations assert that 'agent' (nengzuo) and 'object' (suozuo) cannot exist independently, claiming that Brahma (Fantian) and others are the 'agent' (the active one, the creator), and all dharmas are the 'object' (the passive one, the created). This delusional concept of distinguishing between 'agent' and 'object' contradicts the true and real self-nature of the Tathagata's Dharmakaya (Rulaifashen), and cannot be established.
The Tathagata's sole doctrine is non-attachment to 'agent' and 'object,' spoken to disciples to liberate them from worldly disputes. The Tathagata said that the Tathagata appears in the world only with this sole doctrine, and the images of 'agent' and 'object' do not exist at all. Speaking to disciples is to liberate them from worldly disputes.
The dharmas of 'grasping subject' (nengqu) and 'grasped object' (suoqu) are only mind, without any real existence; these are all worldly theories. The above four verses summarize the attachments to worldly theories in the lengthy discourse, and their meaning is as described in the text. However, although there are as many as ninety-six kinds of heretical views of external paths, they all cannot be separated from the five views and two causes. The five views refer to the five sharp faculties among the ten afflictions, as briefly explained in the third volume. The two causes refer to no cause and wrong cause. Some believe that the twenty-five Tattvas (ershiwu di) are produced from primordial matter (ming) and so on, some believe that the combination of six sentences (liu ju) and so on produces them, some believe that the self-existent Brahma (Zizai Fantian) and so on produces them, and some believe that subtle particles (weichen), space (xukong), fate (suming) and so on constitute the world and the root of Nirvana. In short, all the views cannot be separated from four views: the Samkhya school believes in one, the Vaisheshika school believes in different, the Ajivika school believes in both one and different, and the Nirgrantha school believes in neither one nor different. If one believes in one, then one believes that the effect exists in the cause; if one believes in different, then one believes that the effect does not exist in the cause; the third is both existent and non-existent; the fourth is neither existent nor non-existent. All other different views cannot be separated from these four. Although there are many differences, in terms of their final result, they cannot be separated from two causes, namely, arising naturally from space, which is no cause; the rest are wrong causes. The two teachings of Confucianism and Taoism in this land, if according to the relationship between ruler and subject, father and son, the three powers, the five constant virtues, etc., are the highest teachings within the region, and are naturally not discussed here. Moreover, the external paths of India clearly speak of the three worlds, also believe in cause and effect, know to be disgusted with birth and death, and are happy to pursue Nirvana, but only a slight deviation in the true source leads to a very distant path. Moreover, specialized learning can only improve oneself, and even if there are lifelong worries, there is no consideration for the next life. Although they equate life and death, they forcibly seek temporary glory, only calculating nature, or promoting fate, such as the so-called man follows the earth, the earth follows the sky, the sky follows the Tao, and the Tao follows nature. If
以自然為因。能生萬物。即是邪因。若謂萬物自然而生。如鶴之白。烏之黑。即是無因。又謂易有太極是生兩儀。兩儀生四象。四象生八卦。八卦定吉兇。吉兇生大業者。若計太極為因。即是邪因。若謂一陰一陽之謂道。即計陰陽變易。能生萬物。亦是邪因。若計一為虛無自然者。則亦無因。然無因邪因。乃成大過。謂虛空自然等生。應常生故。昔說小乘之因緣。已破外宗之玄妙。是知佛法之淺淺。尤勝外道之深深故知殊方異域。總由迷正因緣。紛然異計。尚不知三界由乎我心。從癡有愛。流轉無極。安知性空之理。妙有之門。真如隨緣。性相無礙。圓融交映。涉入重重者哉。言有濫同釋教者。皆是佛法之餘。同涅槃經盜牛之喻。不能善取。加以水漿。乳猶難得。況抨驢乳而得醍醐。或識解膚淺。世智妄推。或茍求虛名。習邪見種。樹地獄之苦本。遏種智之深因。豈不哀哉。廣明異計。如瑜伽第六。顯揚第九第十。婆沙十一十二。及金七十論說。中百等論亦廣破之。
涅槃品第六
爾時大慧菩薩摩訶薩(至)而諸外道種種分別 因上外道問。虛空涅槃及非擇滅。是所作耶。非所作耶。佛言大慧。虛空涅槃及非擇滅。本無體性。但以數有三耳。故舉如來說何法以為涅槃。而諸外道各妄分別。起涅槃見。
【現代漢語翻譯】 現代漢語譯本： 如果認為自然是萬物產生的根源，這就是邪因（錯誤的因）。如果說萬物是自然而然產生的，比如鶴是白的，烏鴉是黑的，那就是無因（沒有原因）。又有人說《易經》中有太極，太極產生兩儀，兩儀產生四象，四象產生八卦，八卦決定吉兇，吉兇產生大業。如果把太極作為原因，那就是邪因。如果說一陰一陽叫做道，就認為陰陽的變化能夠產生萬物，這也是邪因。如果認為『一』是虛無自然的，那就是無因。然而，無因和邪因都會造成很大的過失，因為如果說虛空和自然等能夠產生事物，那麼這些事物就應該永遠存在。過去小乘佛教所說的因緣，已經破斥了外道的玄妙理論。由此可知，佛法即使是淺顯的部分，也勝過外道深奧的理論。所以要知道，不同的地方和國家，都是因為迷惑了正確的因緣，產生了各種不同的見解。他們尚且不知道三界（欲界、色界、無色界）是由我們的心所產生的，從愚癡產生愛慾，不斷地流轉，沒有止境。又怎麼能知道性空的道理，妙有的法門，真如（事物的真實如是的狀態）隨著因緣而變化，自性和現象之間沒有障礙，圓融地相互輝映，相互涉入，重重無盡呢？那些言論有和佛教相似的地方，都是佛法的殘餘，就像《涅槃經》中偷牛的比喻一樣，不能很好地理解，加以摻雜水分，連牛奶都難以得到，更何況是想從驢奶中提取醍醐（比喻最高的佛法）呢？這些人或者理解膚淺，用世俗的智慧妄加推測，或者只是爲了追求虛名，學習邪惡的見解，種下地獄的痛苦之根，遏制了種智（佛的智慧）的深遠原因，這難道不可悲嗎？關於各種不同見解的詳細說明，可以參考《瑜伽師地論》第六卷，《顯揚聖教論》第九卷和第十卷，《阿毗達磨大毗婆沙論》第十一卷和第十二卷，以及《金七十論》等。中觀派的《中論》和《百論》等也廣泛地破斥了這些觀點。
《涅槃品》第六
當時，大慧菩薩摩訶薩（省略中間內容）對外道種種分別的因上外道提問：虛空、涅槃（寂滅）以及非擇滅（通過智慧力量，使煩惱永不生起），是所作（人為造作）的嗎？還是非所作（自然存在）的呢？佛說：大慧，虛空、涅槃以及非擇滅，本來沒有實體，只是在數量上說有這三種而已。所以，如來（佛的稱號）說，用什麼法作為涅槃呢？而各種外道各自妄加分別，產生涅槃的見解。
【English Translation】 English version: If one considers nature as the cause of all things, that is a 'wrong cause' (an incorrect cause). If one says that all things arise naturally, such as the whiteness of cranes and the blackness of crows, that is 'no cause' (without a cause). Furthermore, some say that in the 'I Ching' there is 'Taiji' (the Supreme Ultimate), which generates 'Liangyi' (Two Forms), 'Liangyi' generates 'Sixiang' (Four Symbols), 'Sixiang' generates 'Bagua' (Eight Trigrams), 'Bagua' determines good and bad fortune, and good and bad fortune generate great undertakings. If 'Taiji' is considered the cause, that is a 'wrong cause'. If one says that 'one yin and one yang is called the Dao', and believes that the changes of yin and yang can generate all things, that is also a 'wrong cause'. If one considers 'one' as empty and natural, then that is also 'no cause'. However, 'no cause' and 'wrong cause' both lead to great errors, because if emptiness and nature, etc., can generate things, then these things should exist forever. The 'causation' discussed in early Buddhism has already refuted the profound theories of external paths. From this, it can be known that even the shallow parts of Buddhism are superior to the deep theories of external paths. Therefore, it should be known that different places and countries arise from being deluded by the correct causes and conditions, leading to various different views. They do not even know that the 'Three Realms' (Desire Realm, Form Realm, Formless Realm) arise from our minds, from ignorance arises desire, constantly flowing and turning without end. How can they know the principle of emptiness, the gate of wonderful existence, that 'Tathata' (the true nature of things) changes with conditions, that there is no obstacle between nature and phenomena, that they shine upon each other in perfect harmony, interpenetrating each other endlessly? Those statements that resemble Buddhism are remnants of the Buddha's teachings, like the analogy of stealing a cow in the 'Nirvana Sutra', unable to understand it well, adding water to it, even milk is difficult to obtain, let alone extracting 'ghee' (the highest Dharma) from donkey's milk? These people either have a shallow understanding, recklessly speculate with worldly wisdom, or are merely seeking false fame, learning evil views, planting the roots of suffering in hell, suppressing the profound cause of 'Buddha-wisdom' (the wisdom of the Buddha), is this not lamentable? Detailed explanations of various different views can be found in the sixth volume of 'Yogacarabhumi-sastra', the ninth and tenth volumes of 'Asanga's Compendium of Determinations', the eleventh and twelfth volumes of 'Abhidharma-mahāvibhāṣā-śāstra', and 'Jinashila's Seventy Stanzas'. The 'Mūlamadhyamakakārikā' and 'Śata-śāstra' of the Madhyamaka school also widely refute these views.
Chapter Six on Nirvana
At that time, the 'Mahasattva' (great being) 'Mahaprajnaparamita' (great wisdom) asked the 'heretics' (non-Buddhists) who held various views on causes: Are 'space', 'Nirvana' (extinction), and 'Nirodha-samāpatti' (cessation of feeling and perception) created or uncreated? The Buddha said: 'Mahaprajnaparamita', 'space', 'Nirvana', and 'Nirodha-samāpatti' have no inherent existence, but are merely three in number. Therefore, the 'Tathagata' (the Buddha) says, what Dharma is taken as Nirvana? And the various 'heretics' each make wild distinctions, giving rise to views of Nirvana.
佛言大慧如諸外道(至)諦聽諦聽當爲汝說 言非彼外道妄計涅槃。能得隨順真實涅槃。
大慧或有外道言見法無常(至)非以見壞名為涅槃 有外道言。作無常等觀故不戀境界。觀成得定故。色心心數諸法不現在前。亦不緣念三世境界。癡愛業因盡故。如燈膏盡不復明。如種敗不復芽。如火滅薪無不復燃。能所取不起故。妄分別不生。於此有餘無餘作涅槃想。此聲聞涅槃也。以見滅壞分段生死。始得涅槃故。亦同外道。
或謂至方名得涅槃境界想離猶如風止 言方論師。計從方生人。人生天地。滅后還入于方。謂方是常也。風仙論師。計風能生殺萬物。風性亦常。皆謂得涅槃也。
或謂不見能覺所覺(至)常無常見名得涅槃 圍陀論師。計梵天能生一切是能覺。萬物為所覺。伊賒那論師。所計一切從伊賒生。物是無常。而彼是常。謂不見能所。不起分別。名得涅槃。
或有說言分別諸相(至)深生愛樂執為涅槃 裸形論師作如此計。不知相從心現也。又云一類以無想天為涅槃。及以四空處為涅槃者。皆作此所計。
或謂覺知內外諸法(至)有性不壞作涅槃想 毗世論師。計虛空及四大性三世不壞也。
或計我人眾生壽命及一切法無有壞滅作涅槃想 常見論師。計我及諸法
【現代漢語翻譯】 現代漢語譯本： 佛對大慧說：就像那些外道一樣，仔細聽，仔細聽，我將為你解說。他們那些外道的虛妄計度，並不能真正達到真實的涅槃（Nirvana，梵文，意為『滅』或『寂滅』，指脫離輪迴的理想狀態）。
大慧，有些外道說，觀察諸法無常，但並非通過破壞事物來達到涅槃。有些外道說，通過觀察無常等現象，從而不貪戀外在境界。當這種觀察達到穩定狀態時，色（Rupa，物質）、心（Citta，精神）、心數（Caitasika，心的作用）等諸法不再顯現，也不再思念過去、現在、未來三世的境界。因為愚癡、愛慾和業力之因已經斷盡，就像燈油耗盡不再發光，種子腐敗不再發芽，火焰熄滅后柴火不再燃燒一樣。能取（Grahaka，能認知的主體）和所取（Grahya，被認知的客體）不再生起，虛妄分別不再產生。他們就對這種有餘涅槃（有殘餘的涅槃，即還有身體存在）和無餘涅槃（沒有殘餘的涅槃，即完全脫離輪迴）產生涅槃的想像。這其實是聲聞乘（Śrāvakayāna，小乘佛教）的涅槃。因為他們認為通過滅除和破壞分段生死（Samsara，輪迴）才能獲得涅槃，所以他們的觀點也與外道相同。
或者有人認為到達某個方位才能獲得涅槃，想像涅槃的境界就像風停止一樣。所謂方論師，認為人是從方位中產生的，人生於天地之間，死後又迴歸于方位，認為方位是永恒不變的。風仙論師，認為風能生殺萬物，風的性質也是永恒不變的。他們都認為這樣就能獲得涅槃。
或者有人認為不見能覺（認知的主體）和所覺（被認知的客體），認為常與無常的結合才能獲得涅槃。圍陀論師（Veda，古印度婆羅門教的根本經典）認為梵天（Brahma，印度教的創造之神）能創造一切，是能覺；萬物是被覺。伊賒那論師（Īśāna，濕婆神的別名）認為一切從伊賒那（Īśāna）產生，萬物是無常的，而伊賒那是常。他們認為不見能所，不起分別，就能獲得涅槃。
或者有人說，分別諸相，卻對這些相深深地產生愛戀，執著地認為這就是涅槃。裸形論師（Jain，耆那教）就是這樣認為的。他們不知道諸相是從心中顯現的。還有一些人認為以無想天（Asañjñā-deva，佛教中色界天的第四天）為涅槃，以及以四空處（四大空處定，佛教禪定的一種）為涅槃的，都是這樣認為的。
或者有人認為覺知內外諸法，認為這些法的體性不會壞滅，就認為這就是涅槃。毗世論師（Vaiśeṣika，勝論學派）認為虛空和四大（地、水、火、風）的體性在過去、現在、未來三世都不會壞滅。
或者有人認為我（Atman，靈魂）、人、眾生、壽命以及一切法都不會壞滅，就認為這就是涅槃。常見論師（Sasvatavada，主張一切事物永恒存在的理論）就是這樣認為的，他們認為我和諸法都是永恒存在的。
【English Translation】 English version: The Buddha said to Mahamati (Mahāmati, a Bodhisattva): 'Like those non-Buddhist paths, listen carefully, listen carefully, and I will explain it to you. Those non-Buddhist paths' deluded calculations cannot truly attain real Nirvana (Nirvana, Sanskrit, meaning 'extinction' or 'cessation', referring to the ideal state of liberation from Samsara).'
Mahamati, some non-Buddhists say that observing the impermanence of phenomena does not lead to Nirvana through the destruction of things. Some non-Buddhists say that by observing impermanence and other phenomena, one does not crave external realms. When this observation reaches a stable state, Rupa (Rūpa, form), Citta (Citta, mind), Caitasika (Caitasika, mental functions), and other dharmas no longer appear, nor do they contemplate the realms of the past, present, and future. Because the causes of ignorance, desire, and karma have been exhausted, just as a lamp runs out of oil and no longer shines, a seed decays and no longer sprouts, and a fire goes out and the firewood no longer burns. The Grahaka (Grahaka, the subject that cognizes) and the Grahya (Grahya, the object that is cognized) no longer arise, and deluded discriminations no longer occur. They then imagine Nirvana in this remaining Nirvana (Nirvana with residue, i.e., still having a body) and non-remaining Nirvana (Nirvana without residue, i.e., completely liberated from Samsara). This is actually the Nirvana of the Śrāvakayāna (Śrāvakayāna, the Hearer Vehicle). Because they believe that Nirvana can be attained by extinguishing and destroying the segmented cycle of birth and death (Samsara, the cycle of rebirth), their views are the same as those of non-Buddhists.
Or some believe that reaching a certain direction can attain Nirvana, imagining the state of Nirvana to be like the wind stopping. The so-called direction theorists believe that humans are produced from directions, that humans are born between heaven and earth, and that after death they return to directions, believing that directions are eternal. The wind immortal theorists believe that wind can create and kill all things, and that the nature of wind is also eternal. They all believe that this can attain Nirvana.
Or some believe that not seeing the knower (the subject of cognition) and the known (the object of cognition), and that the combination of permanence and impermanence can attain Nirvana. The Veda (Veda, the fundamental scriptures of ancient Indian Brahmanism) theorists believe that Brahma (Brahma, the Hindu god of creation) can create everything and is the knower; all things are the known. The Īśāna (Īśāna, another name for Shiva) theorists believe that everything is produced from Īśāna, that all things are impermanent, and that Īśāna is permanent. They believe that not seeing the knower and the known, and not arising discriminations, can attain Nirvana.
Or some say that discriminating phenomena, yet deeply loving these phenomena, and clinging to them as Nirvana. The naked ascetics (Jain, Jainism) believe this way. They do not know that phenomena arise from the mind. Some also believe that the Asañjñā-deva (Asañjñā-deva, the fourth heaven of the Form Realm in Buddhism) is Nirvana, and that the Four Formless Realms (the Four Formless Absorptions, a type of Buddhist meditation) are Nirvana, and they all believe this way.
Or some believe that knowing the internal and external dharmas, and believing that the nature of these dharmas will not be destroyed, then they believe that this is Nirvana. The Vaiśeṣika (Vaiśeṣika, the school of particularism) theorists believe that the nature of space and the four elements (earth, water, fire, and wind) will not be destroyed in the past, present, and future.
Or some believe that the Atman (Atman, soul), humans, sentient beings, life, and all dharmas will not be destroyed, then they believe that this is Nirvana. The Sasvatavada (Sasvatavada, the theory that everything is eternal) theorists believe this way, they believe that the self and all dharmas are eternal.
更無壞滅。
復有外道無有智慧(至)作一切物以為涅槃 女人眷屬論師。計有自性及以士夫。功能轉變作一切物也。
或有外道計福非福盡(至)是實作者以為涅槃 苦行外道計罪福俱盡。凈眼論師計不由智慧。諸惑皆盡。摩陀羅論師計大自在天。是真實能作眾生生死者。
或謂眾生展轉相生(至)以不了故執為涅槃 尼揵子論師計劫初生一男一女。彼二和合展轉相生。不知是無明愛業而為根本。謂一切物滅歸於彼。而為涅槃。
或計證。于諦道虛妄分別以為涅槃 僧佉論師計二十五諦從冥而生。自然四德。謂證真實諦道。
或計求那與求那者(至)俱及不俱執為涅槃 摩醯首羅論師計摩醯首羅一體三分。有大功能與功能者而共和合。墮四句見。執為涅槃。
或計諸物從自然生(至)即執自然以為涅槃 自然論師所計有二。若以自然為因能生萬物。即是邪因。若謂萬物自然而生即是無因。
或謂能解二十五諦(至)守護眾生斯得涅槃 迦毗羅論師。以明瞭二十五諦為涅槃。若能受六德論令萬民安樂。安樂之性即是涅槃。
或有說言時生世間時即涅槃 時敬論師計時節為因。能生世間諸法。
或執有物以為涅槃(至)與涅槃無別作涅槃想 或以有性為涅槃。
【現代漢語翻譯】 現代漢語譯本 更無壞滅。
復有一些沒有智慧的外道，認為女人和眷屬（指與世俗生活相關的牽絆）是涅槃。女人眷屬論師認為存在自性以及士夫（Purusha，僧佉哲學中的純粹意識），功能轉變產生一切事物，並以此為涅槃。
或者有些外道認為福和非福（善行和惡行）都結束了，就是涅槃。苦行外道認為罪和福都已滅盡。凈眼論師認為不需要智慧，所有迷惑都能消除。摩陀羅論師認為大自在天（Maheshvara，印度教中的濕婆神）是真實能夠主宰眾生死生者。
或者認為眾生輾轉相生，因為不瞭解實相，所以執著於此為涅槃。尼揵子論師（Nigantha，耆那教的創始人）認為劫初生了一個男人和一個女人，他們二者結合輾轉相生。他們不知道這是以無明、愛和業為根本，認為一切事物滅盡歸於他們，就是涅槃。
或者認為證悟真諦之道，是虛妄分別，並以此為涅槃。僧佉論師（Samkhya）認為二十五諦從冥（Prakriti，原始物質）而生，自然具有四德，認為證悟真實諦道就是涅槃。
或者認為求那（Guna，性質或屬性）與求那者（擁有性質者）結合，或者不結合，執著於此為涅槃。摩醯首羅論師（Maheshvara）認為摩醯首羅一體三分，具有強大的功能和擁有功能者，二者共和合。墮入四句見（四種邏輯可能性），執著於此為涅槃。
或者認為諸物從自然而生，就執著于自然為涅槃。自然論師所認為的有兩種情況：如果以自然為因能夠產生萬物，這就是邪因；如果認為萬物自然而生，這就是無因。
或者認為能夠理解二十五諦，守護眾生就能得到涅槃。迦毗羅論師（Kapila）認為，明白二十五諦就是涅槃。如果能夠接受六德論，使萬民安樂，安樂的性質就是涅槃。
或者有人說，時間產生世間，時間就是涅槃。時敬論師認為時間是原因，能夠產生世間諸法。
或者執著于有物為涅槃，認為此物與涅槃沒有區別，並對此產生涅槃的想像。或者以有性為涅槃。
【English Translation】 English version There is no destruction.
Again, some non-Buddhists, lacking wisdom, consider women and their retinues (referring to the entanglements associated with worldly life) to be Nirvana. The teachers of 'Women and Retinue' argue that there exists a self-nature and a Purusha (pure consciousness in Samkhya philosophy), whose functional transformations produce all things, and they regard this as Nirvana.
Or some non-Buddhists believe that the exhaustion of merit and demerit (good and bad deeds) is Nirvana. The ascetic non-Buddhists believe that both sin and merit are completely extinguished. The 'Pure Eye' teachers believe that wisdom is unnecessary, and all delusions can be eliminated. The Madara teachers believe that Maheshvara (Shiva in Hinduism) is the true agent who controls the birth and death of beings.
Or they believe that beings are produced through mutual generation, and because they do not understand the true nature, they cling to this as Nirvana. The Nigantha teachers (Nigantha, the founder of Jainism) believe that at the beginning of the kalpa, a man and a woman were born, and they combined to produce each other. They do not know that this is rooted in ignorance, love, and karma, and they believe that the extinction of all things and their return to them is Nirvana.
Or they believe that the realization of the path of truth is false discrimination, and they regard this as Nirvana. The Samkhya teachers believe that the twenty-five Tattvas (principles) arise from Prakriti (primordial matter), which naturally possesses four virtues, and they believe that the realization of the true path is Nirvana.
Or they believe that the combination or non-combination of Guna (qualities or attributes) and the possessor of Guna is Nirvana. The Maheshvara teachers believe that Maheshvara is one entity with three aspects, possessing great functions and the possessor of functions, and the two are combined. They fall into the fourfold negation (four logical possibilities) and cling to this as Nirvana.
Or they believe that all things arise from nature, and they cling to nature as Nirvana. The naturalistic teachers have two views: if nature is the cause that can produce all things, then this is a false cause; if they believe that all things arise naturally, then this is no cause.
Or they believe that understanding the twenty-five Tattvas and protecting beings can attain Nirvana. The Kapila teachers believe that understanding the twenty-five Tattvas is Nirvana. If one can accept the doctrine of the six virtues and bring peace and happiness to all people, then the nature of peace and happiness is Nirvana.
Or some say that time produces the world, and time is Nirvana. The 'Time-Respecting' teachers believe that time is the cause that can produce all dharmas in the world.
Or they cling to something as Nirvana, believing that this thing is no different from Nirvana, and they have an imagination of Nirvana about it. Or they take existence as Nirvana.
或以無性為涅槃。或以有無二法為涅槃。或以萬物是諠動。涅槃是寂靜。此二無別為涅槃也。以上外道種種妄計。起涅槃見。具如提婆等論廣釋其相。
大慧復有異彼外道所說(至)及以意識名得涅槃 此示如來真實涅槃。令開悟已隨順證入。如經自明 故成唯識論。約三乘人。本有修顯涅槃義別。通有四種。余皆邪見 一本來自性清凈涅槃。謂一切法相真如理。雖有客塵所染。而本性凈。具無數量微妙功德。無生無滅。湛若虛空。一切有情平等共有。與一切法不一不異。離一切相一切分別。尋思路絕。名言道斷。唯真聖者內自所證。其性本寂故名涅槃 二有餘依涅槃。謂即真如出煩惱障。雖有微苦所依未滅。而障永寂。故名涅槃 三無餘依涅槃。謂即真如出生死苦。煩惱既盡。余依亦滅。眾苦永寂。故名涅槃 四無住處大涅槃。謂即真如出所知障。大悲般若常所輔翼。由斯不住生死涅槃。利樂有情窮未來際。用而常寂。故名涅槃。一切有情皆有初一。二乘無學容有前三。唯佛世尊可言具四 上諸外道種種異計。即是迷此本來自性清凈涅槃。墮于邪見。各妄分別起涅槃見也。上修無常觀。不念境界。如燈盡等起涅槃想。即此有餘依無餘依涅槃也。上能了達唯心所現。入于佛地。超心意識等名得涅槃。即此無住處
【現代漢語翻譯】 現代漢語譯本：或者認為無自性就是涅槃（Nirvana）。或者認為有和無這兩種法是涅槃。或者認為萬物是喧鬧變動的，涅槃是寂靜的，認為這兩者沒有區別就是涅槃。以上是外道各種虛妄的計度，產生對涅槃的錯誤見解，具體如提婆（Deva，古印度佛教論師）等的論著廣泛解釋了這些相狀。
大慧（Mahamati，菩薩名）！還有不同於那些外道所說的（直到）以及以意識之名獲得涅槃。這顯示瞭如來真實的涅槃，使人開悟后隨順證入。如經文自身所闡明。所以《成唯識論》（Vijñaptimātratāsiddhi-śāstra）根據三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）人的不同，本來具有的修習和顯現的涅槃意義有所區別，總共有四種，其餘都是邪見。一是本來自性清凈涅槃，指的是一切法相的真如（Tathata）之理，雖然有客塵所染污，但其本性是清凈的，具備無數微妙功德，無生無滅，澄澈如虛空，一切有情平等共有，與一切法不一也不異，遠離一切相和一切分別，尋思的道路斷絕，名言的道路也斷絕，只有真正的聖者才能在內心親自證得，其本性本來就是寂靜的，所以名為涅槃。二是「有餘依涅槃」，指的是真如出離煩惱障，雖然還有微小的痛苦所依未滅，但障礙永遠寂滅，所以名為涅槃。三是「無餘依涅槃」，指的是真如出離生死之苦，煩惱既然已經斷盡，剩餘的依處也滅盡，一切痛苦永遠寂滅，所以名為涅槃。四是「無住處大涅槃」，指的是真如出離所知障，大悲（Mahakaruna）和般若（Prajna）常常輔助翼護，因此不住于生死和涅槃，利益安樂有情直到未來際，發揮作用而常處於寂靜之中，所以名為涅槃。一切有情都具有第一種涅槃，二乘的無學聖者容許具有前三種涅槃，只有佛世尊可以稱為具足四種涅槃。以上各種外道的不同計度，就是迷惑于這本來自性清凈涅槃，墮入邪見，各自虛妄分別而產生對涅槃的錯誤見解。上面所說的修習無常觀，不思念境界，如同燈火熄滅等而產生涅槃的想法，就是這裡的有餘依涅槃和無餘依涅槃。上面所說的能夠了達一切都是唯心所現，進入佛地，超越心意識等而名為獲得涅槃，就是這裡的無住處大涅槃。
【English Translation】 English version: Or they consider non-self-nature to be Nirvana. Or they consider the two dharmas of existence and non-existence to be Nirvana. Or they consider all things to be noisy and moving, and Nirvana to be stillness, and consider that there is no difference between the two to be Nirvana. The above are various false calculations of external paths, giving rise to wrong views of Nirvana, as detailed in the treatises of Deva (an ancient Indian Buddhist philosopher) and others, which extensively explain these characteristics.
Mahamati (name of a Bodhisattva)! There are also those different from what those external paths say (until) and obtaining Nirvana by the name of consciousness. This shows the Tathagata's (Buddha) true Nirvana, enabling people to awaken and then enter into it accordingly. As the sutra itself clarifies. Therefore, the Vijñaptimātratāsiddhi-śāstra (Treatise on the Establishment of Consciousness-Only) distinguishes the meaning of Nirvana based on the inherent cultivation and manifestation of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), with a total of four types, and all others are wrong views. First, the originally pure Nirvana of self-nature refers to the principle of Suchness (Tathata) of all dharmas. Although it is defiled by adventitious dust, its inherent nature is pure, possessing countless subtle merits, without birth or death, clear like the void, equally shared by all sentient beings, neither one nor different from all dharmas, far from all appearances and all distinctions, the path of thought is cut off, and the path of language is also cut off, only the true sage can personally realize it within, and its nature is originally tranquil, hence it is called Nirvana. Second, 'Nirvana with remainder' refers to Suchness that has emerged from the obstacle of afflictions. Although the reliance on slight suffering has not yet been extinguished, the obstacle is forever extinguished, hence it is called Nirvana. Third, 'Nirvana without remainder' refers to Suchness that has emerged from the suffering of birth and death. Since afflictions have been exhausted, the remaining reliance is also extinguished, and all suffering is forever extinguished, hence it is called Nirvana. Fourth, 'Nirvana of no fixed abode' refers to Suchness that has emerged from the obstacle of what is knowable. Great compassion (Mahakaruna) and wisdom (Prajna) constantly assist and protect it, therefore it does not dwell in birth and death or Nirvana, benefiting and bringing joy to sentient beings until the end of the future, functioning while always remaining in stillness, hence it is called Nirvana. All sentient beings possess the first type of Nirvana, the Arhats of the Two Vehicles are allowed to possess the first three types of Nirvana, and only the World Honored One, the Buddha, can be said to possess all four types of Nirvana. The various different calculations of the above external paths are confused about this originally pure Nirvana of self-nature, falling into wrong views, and each falsely distinguishing and giving rise to wrong views of Nirvana. The above-mentioned cultivation of the contemplation of impermanence, not thinking about the realm, such as the extinguishing of a lamp, etc., giving rise to the idea of Nirvana, is the Nirvana with remainder and Nirvana without remainder mentioned here. The above-mentioned ability to understand that everything is manifested by the mind, entering the Buddha-ground, transcending mind, consciousness, etc., and being called obtaining Nirvana, is the Nirvana of no fixed abode mentioned here.
大涅槃也(涅槃。古翻云無為。亦云滅度唐譯云圓寂。謂德無不具。障無不盡也)。
大慧彼諸外道虛妄計度(至)汝及諸菩薩宜應遠離 言諸外道種種計度作涅槃想。既違正理。竟無所成。唯增妄識馳騁散亂。往來生死不得解脫。是故勸諸菩薩應遠離也。
爾時世尊重說頌言外道涅槃見各各異分別(至)愚癡妄分別 明諸外道妄涅槃見。無解脫方便妄生解脫想。人人邪解各自異趣。悉是愚癡妄分別。
一切癡外道妄見作所作(至)真實滅苦因 世論言說是三界生死本。離世論言說。是名真實滅苦之因。
譬如鏡中像雖現而非實(至)分別則不生 言妄想心鏡中現於境界。無實故不得說二。愚夫不知故見有二。若了唯心。能取所取妄想不生。
心即是種種遠離相所相(至)凡愚不能覺 言從妄心生種種境界。既從妄想心生。故無能相所相如愚所見妄分別者。雖見即是無見。三有亦爾。愚不能覺。
經經說分別但是異名字若離於言語其義不可得 言妄想分別法。但有言說都無實義。若亡詮會旨。妄分別義悉不可得。
法身品第七
爾時大慧菩薩摩訶薩(至)而得善巧自悟悟他 大慧因上明真實涅槃超心意識。故舉能證涅槃如來法身應正等覺自覺性以請問。令我等菩薩
【現代漢語翻譯】 現代漢語譯本： 《大涅槃經》（涅槃，古譯為『無為』，也譯為『滅度』，唐代譯為『圓寂』，意為功德無不具備，障礙無不消除）。
大慧，那些外道虛妄地推測（直到）你和各位菩薩應該遠離他們。說的是那些外道以種種推測作為涅槃的想像，既違背了正理，最終一無所成，只會增加虛妄的意識，使其馳騁散亂，往來於生死之中，不得解脫。因此勸誡各位菩薩應該遠離他們。
這時，世尊再次以偈頌說道：外道的涅槃見解，各自不同地分別（直到）愚癡地妄加分別。說明了那些外道虛妄的涅槃見解，沒有解脫的方便，卻妄生解脫的念頭。人人邪解，各自走向不同的歧途，全都是愚癡的妄加分別。
一切愚癡的外道，妄見作為和所作（直到）真實滅苦的原因。世俗的言說是三界生死的根本，離開世俗的言說，才叫做真實滅苦的原因。
譬如鏡中的影像，雖然顯現卻並非真實（直到）分別就不會產生。說的是虛妄的心，像鏡子一樣顯現出境界，因為沒有實體，所以不能說是二。愚笨的人不明白這個道理，所以看到有二。如果明白了唯心的道理，能取和所取的虛妄念頭就不會產生。
心就是種種遠離能相和所相（直到）凡夫愚人不能覺察。說的是從虛妄的心產生種種境界，既然是從虛妄的念頭產生，所以沒有能相和所相，就像愚人所見的虛妄分別一樣。雖然看見了，實際上就是沒有看見。三有也是這樣，愚人不能覺察。
經典中說，分別只是不同的名字，如果離開了言語，它的意義就無法得到。說的是虛妄分別的法，只有言說，完全沒有實際的意義。如果喪失了詮釋的要旨，虛妄分別的意義就完全無法得到。
法身品第七
這時，大慧菩薩摩訶薩（直到）從而善於巧妙地自我覺悟和覺悟他人。大慧因為上面闡明了真實的涅槃超越了心意識，所以舉出能夠證得涅槃的如來法身應正等覺的自覺性來請問，使我們這些菩薩
【English Translation】 English version: The Great Nirvana Sutra (Nirvana, anciently translated as 'non-action,' also translated as 'extinction,' and in the Tang Dynasty as 'perfect tranquility,' meaning that merits are fully possessed and obstacles are completely eliminated).
Mahamati, those heretics falsely speculate (until) you and all Bodhisattvas should stay away from them. It speaks of those heretics who use various speculations as imaginations of Nirvana, which violate the correct principles and ultimately achieve nothing, only increasing false consciousness, causing it to gallop and scatter, wandering in birth and death, unable to be liberated. Therefore, it is advised that all Bodhisattvas should stay away from them.
At this time, the World Honored One again spoke in verse: The heretics' views on Nirvana differ from each other in their distinctions (until) foolishly making false distinctions. It explains the heretics' false views on Nirvana, lacking the means of liberation, yet falsely generating thoughts of liberation. Everyone misunderstands and goes their separate ways, all being foolishly making false distinctions.
All foolish heretics falsely see action and what is acted upon (until) the true cause of extinguishing suffering. Worldly speech is the root of birth and death in the three realms; departing from worldly speech is called the true cause of extinguishing suffering.
For example, the image in a mirror, although it appears, is not real (until) distinctions will not arise. It speaks of the false mind, like a mirror, reflecting the realm, but because it has no substance, it cannot be said to be two. Foolish people do not understand this principle, so they see two. If they understand the principle of mind-only, the false thoughts of the able-to-grasp and the grasped will not arise.
The mind is all kinds of separation from the aspect of the able and the aspect of the object (until) ordinary fools cannot perceive. It speaks of all kinds of realms arising from the false mind; since they arise from false thoughts, there is no aspect of the able and the aspect of the object, just like the false distinctions seen by fools. Although they see, it is actually not seeing. The three existences are also like this; fools cannot perceive.
The sutras say that distinctions are just different names; if they are separated from language, their meaning cannot be obtained. It speaks of the dharma of false distinctions, which only has speech and no real meaning at all. If the essence of interpretation is lost, the meaning of false distinctions cannot be obtained at all.
Chapter Seven on the Dharmakaya (Dharmakaya)
At this time, Mahamati Bodhisattva-Mahasattva (until) thereby becoming skilled at skillfully awakening oneself and awakening others. Mahamati, because the true Nirvana surpassing mind-consciousness was explained above, he raised the question of the self-awareness of the Tathagata's Dharmakaya (Tathagata's Dharmakaya) who can attain Nirvana, so that we Bodhisattvas
得是善巧。自覺覺他。
佛言大慧如汝所問(至)如是等為異不異 言如來法身應正等覺。為作法耶。非作法耶。為是果耶。為是因耶。為能相耶。為所相耶。為言說耶。為所說耶。為能覺耶。為所覺耶。為異此等辭句有如來法身耶。為即此等辭句是如來法身耶。
佛言大慧如來應正等覺(至)何以故俱有過故 明如來法身是作是非作等。俱有過咎。故佛遮彼過。總言非也。
大慧若如來是作則是無常(至)非作因成故 若如來法身是作法。則是無常。佛不忍可。若非作法。則無體性。非作因成。是故法身非作非非作也。
若非因非果則非有非無(至)如來所有一切句義 若非作非非作。則非因非果。若非因非果。則非相非所相。故言非有非無。若非有非無。則非說非所說。故言超過四句。夫墮句者名曰世間。故言四句者。但隨世間而有言說。若超四句唯有言說。則如石女兒也。石女兒者唯有言說。不墮四句。以不墮故不可度量。則非覺非所覺也。智者應知如來所有一切句義亦如是。豈有異此即此辭句。是如來法身耶。
大慧如我所說諸法無我(至)如來句義應知亦然 此引昔權以明今實也。我常方便說一切法無有我性。故說無我。非是無有陰界入法之自性也。欲比法身與陰界入合。
【現代漢語翻譯】 現代漢語譯本： 得是善巧，自覺覺他。
佛言：大慧（Mahamati，菩薩名），如你所問，如來法身（Tathagatagarbha，如來的法性之身）應正等覺（Sammasambuddha，完全覺悟的佛陀），是作法（有為法）嗎？非作法（無為法）嗎？是果嗎？是因嗎？是能相（能取之相）嗎？是所相（所取之相）嗎？是言說嗎？是所說嗎？是能覺（能覺悟者）嗎？是所覺（所覺悟之境）嗎？離開這些辭句之外，有如來法身嗎？還是說這些辭句就是如來法身呢？
佛言：大慧，如來應正等覺，明如來法身是作法還是非作法等，都會有過失。因此，佛遮止這些過失，總而言之，都不是。
大慧，如果如來是作法，那就是無常的，佛不認可。如果不是作法，那就沒有體性，不是由因緣和合而成。因此，法身既非作法，也非非作法。
如果不是因，也不是果，那就既非有，也非無。如果既非因，也非果，那就既非相，也非所相。所以說既非有，也非無。如果既非有，也非無，那就既非說，也非所說。所以說超越了四句（有、無、亦有亦無、非有非無）。凡是落入句子的，就叫做世間。所以說四句，只是隨順世間而有言說。如果超越四句，只有言說，那就如同石女兒一樣。石女兒只有言說，不落入四句。因為不落入四句，所以不可度量，那就既非覺，也非所覺。智者應當知道，如來所有的一切句義也是這樣。難道有離開這些辭句之外的，或者說這些辭句就是如來法身嗎？
大慧，正如我所說，諸法無我（Anatta，沒有永恒不變的自我），我常常方便地說一切法沒有我性，所以說無我，並非是沒有陰（Skandha，五蘊）、界（Dhatu，十八界）、入（Ayatana，十二入）法的自性。想要用法身與陰界入相合。
【English Translation】 English version: It must be skillful, self-aware and able to awaken others.
The Buddha said: Mahamati (name of a Bodhisattva), as you ask, is the Tathagatagarbha (the womb of the Tathagata, the essence of Buddhahood), the Sammasambuddha (perfectly enlightened Buddha), a created thing (conditioned dharma)? Is it an uncreated thing (unconditioned dharma)? Is it a result? Is it a cause? Is it the perceiver (subject)? Is it the perceived (object)? Is it speech? Is it what is spoken? Is it the knower (the one who knows)? Is it the known (the object of knowledge)? Apart from these terms and phrases, is there a Tathagatagarbha? Or are these terms and phrases themselves the Tathagatagarbha?
The Buddha said: Mahamati, the Tathagata, the Sammasambuddha, clarifying whether the Tathagatagarbha is created or uncreated, etc., all involve faults. Therefore, the Buddha prevents these faults, and in short, it is none of these.
Mahamati, if the Tathagata is a created thing, then it is impermanent, which the Buddha does not accept. If it is not a created thing, then it has no substance and is not formed by causes and conditions. Therefore, the Dharmakaya (the body of the Dharma) is neither created nor uncreated.
If it is neither cause nor result, then it is neither existent nor non-existent. If it is neither cause nor result, then it is neither subject nor object. Therefore, it is said to be neither existent nor non-existent. If it is neither existent nor non-existent, then it is neither spoken nor unspoken. Therefore, it is said to transcend the four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence). Those who fall into propositions are called worldly. Therefore, the four propositions are only spoken in accordance with the world. If one transcends the four propositions and only has speech, then it is like the son of a barren woman. The son of a barren woman only has speech and does not fall into the four propositions. Because it does not fall into the four propositions, it cannot be measured, so it is neither knower nor known. The wise should know that all the meanings of the Tathagata's words are also like this. Is there something other than these words and phrases, or are these words and phrases themselves the Tathagatagarbha?
Mahamati, just as I have said that all dharmas are without self (Anatta, no permanent self), I often expediently say that all dharmas have no self-nature, so I say no-self, but it is not that there is no self-nature of the Skandhas (five aggregates), Dhatus (eighteen realms), and Ayatanas (twelve sense bases). Wanting to combine the Dharmakaya with the Skandhas, Dhatus, and Ayatanas.
無有陰界入生死自性。非無法身常住自性。故云如來句義應知亦然。故地持經中明二法性。一事法性。性差別故。二實法性。性真實故。此陰界入諸法自性。即事法性也。如來法身常住自性。即實法性也。
大慧譬如牛無馬性(至)一切法無自性悉亦如是 譬如牛馬合羣。牛非馬性。馬非牛性。馬體上不得說牛性是有是無。然非無馬體自性也。以況法身與陰界入諸法合。法身上不得說陰界入性是有是無。然非無法身自性。故云一切諸法亦復如是。無有自相而非有即有也。言非有者。無有諸法自性也。即有者有法身常住自性也。然唯證相應。非諸愚夫之所能知也。何故不知。以諸愚夫有妄分別。故不知耳。言一切法空無生無自性悉亦如是者。明如來法身。有一切法空。無生無自性。超過有無常住自性。故云悉知亦然。
大慧如來與蘊非異非不異(至)一切法亦如是 明如來法身與五陰法離一異也。故以牛角為喻。如於五陰于界處等一切法亦然。如經自顯。
大慧如來者依解脫說(至)然有差別故非不異 上明法身與陰界入繫縛諸法。離異不異。此又明與出世解脫法離異不異也。如來法身以解脫名說言。如來與解脫。非異非不異也。若如來異解脫者。則同色相即是無常。若如來與解脫一者。則人與所得
【現代漢語翻譯】 現代漢語譯本： 陰界入（蘊、處、界）的自性並非生死輪迴的本性，也並非無法身（Dharmakāya）常住的自性。因此，『如來』（Tathāgata）的句義也應如此理解。所以，《地持經》（Bodhisattvabhūmi）中闡明了兩種法性：一是事法性，因其性質各異；二是實法性，因其性質真實。這裡的陰界入諸法的自性，即是事法性。如來法身常住的自性，即是實法性。
大慧（Mahāmati），譬如牛不具備馬的屬性，一切法也都沒有自性，都是如此。譬如牛和馬合羣，牛不是馬的屬性，馬也不是牛的屬性。不能在馬的形體上說牛的屬性是有還是沒有，然而並非沒有馬的形體自性。以此比喻法身與陰界入諸法合在一起，不能在法身上說陰界入的屬性是有還是沒有，然而並非沒有法身的自性。所以說一切諸法也是如此，沒有自相但並非不存在，而是即有。說『非有』，是沒有諸法的自性。說『即有』，是有法身常住的自性。然而只有證悟才能相應，不是愚夫所能理解的。為什麼不能理解？因為愚夫有妄想分別，所以不能理解。說一切法空、無生、無自性都是如此，是說明如來法身，具備一切法空、無生、無自性，超越有無的常住自性，所以說完全知曉也是如此。
大慧，如來與蘊（skandha）非異非不異，一切法也是如此。說明如來法身與五陰法（色、受、想、行、識）離一異。所以用牛角來比喻，如同五陰與界、處等一切法也是如此，如經文自身所顯示。
大慧，如來是依解脫（vimoksha）而說的，然而有差別，所以並非不異。上面說明法身與陰界入繫縛諸法，離異不異。這裡又說明與出世解脫法離異不異。如來法身以解脫之名來說，如來與解脫，非異非不異。如果如來與解脫是不同的，那就如同色相是無常的。如果如來與解脫是一體的，那麼人和所得（的解脫）也是一體的。
【English Translation】 English version: The self-nature of the skandhas (aggregates), āyatanas (sense bases), and dhātus (elements) is not the inherent nature of birth and death, nor is it the self-nature of the Dharmakāya (body of the Dharma) that abides eternally. Therefore, the meaning of the term 'Tathāgata' (Thus-Gone One) should also be understood in this way. Hence, the Bodhisattvabhūmi Sūtra (Treatise on the Stages of the Bodhisattva) clarifies two kinds of Dharma-nature: first, the Dharma-nature of phenomena, due to the differences in their characteristics; second, the Dharma-nature of reality, due to the truth of its nature. The self-nature of these skandhas, āyatanas, and dhātus is the Dharma-nature of phenomena. The eternally abiding self-nature of the Tathāgata's Dharmakāya is the Dharma-nature of reality.
Mahāmati, just as a cow does not possess the nature of a horse, all dharmas (phenomena) are likewise without self-nature. For example, when cows and horses are together in a herd, the cow is not of the nature of a horse, and the horse is not of the nature of a cow. One cannot say that the nature of a cow exists or does not exist on the body of a horse, yet it is not that the self-nature of the horse's body does not exist. This is used as an analogy for the Dharmakāya being together with the skandhas, āyatanas, and dhātus. One cannot say that the nature of the skandhas, āyatanas, and dhātus exists or does not exist on the Dharmakāya, yet it is not that the self-nature of the Dharmakāya does not exist. Therefore, it is said that all dharmas are also like this, without self-characteristics but not non-existent, but rather immediately existent. To say 'non-existent' is to say that the self-nature of dharmas does not exist. To say 'immediately existent' is to say that the eternally abiding self-nature of the Dharmakāya exists. However, only those who have attained realization can understand this, not ordinary people. Why can't they understand? Because ordinary people have deluded discriminations, therefore they cannot understand. To say that all dharmas are empty, unarisen, and without self-nature is to clarify that the Tathāgata's Dharmakāya possesses the emptiness, unarising, and selflessness of all dharmas, surpassing existence and non-existence with its eternally abiding self-nature. Therefore, it is said that complete knowledge is also like this.
Mahāmati, the Tathāgata and the skandhas are neither different nor not different; all dharmas are also like this. This clarifies that the Tathāgata's Dharmakāya is separate from and not separate from the five skandhas (form, feeling, perception, mental formations, and consciousness). Therefore, the horn of a cow is used as an analogy, just as the five skandhas are with the āyatanas, dhātus, and all other dharmas, as the sutra itself reveals.
Mahāmati, the Tathāgata is spoken of in terms of liberation (vimoksha), yet there are differences, so it is not that they are not different. The above clarifies that the Dharmakāya is separate from and not separate from the bound dharmas of the skandhas, āyatanas, and dhātus. This further clarifies that it is separate from and not separate from the transcendental Dharma of liberation. The Tathāgata's Dharmakāya is spoken of by the name of liberation; the Tathāgata and liberation are neither different nor not different. If the Tathāgata and liberation were different, then it would be like form being impermanent. If the Tathāgata and liberation were one, then the person and what is attained (liberation) would also be one.
法即無分別。修行者見應無差別。然有能證人。所得法差別。故非一。是故如來解脫。離異不異也。
如是智與所知非異非不異(至)無有滅故則如虛空 自此以下明如來真實法身也。智者法身也。所知者陰界入也。言真實法身。知一切境界離有無一異。常無常等四句妄見。超見覺聞知一切心量。唯有言說。無生無滅。猶如虛空。故華嚴云。欲知諸佛心。當觀佛智慧。佛智無依處。如空無所依。
大慧虛空非作非所作(至)永離一切諸根境界 躡前重釋結酬所問。明如來法身正等覺者。永離一切諸根境界。不可以識情虛妄測度。
爾時世尊重說頌言出過諸根量非果亦非因相及所相等如是悉皆離 下有七偈頌法身離念。超過二見。此總明悉皆離也。
蘊緣與正覺一異莫能見既無有見者云何起分別 蘊緣者陰界入也。正覺者法身也。言法身與陰界入離一異也。若無有見者。不得分別有一異。
非作非所作非因非非因非蘊非不蘊亦不雜余物 言法身離上來等法過咎也。
非有一法體如彼分別見亦復非是無諸法性如是 言法身非有一法體。如彼愚夫妄分別見。雖非愚夫所見性。亦復非是無也。諸法性如是者。謂諸法性本來亦爾。離有離無不可言說。
待有故成無待無故成有無既不
【現代漢語翻譯】 現代漢語譯本：法（Dharma）的本質是沒有分別的。修行者所見到的，也應該沒有差別。然而，有能證悟的人，他們所得到的法有所差別，所以並非完全相同。因此，如來的解脫，是既非相同也非不同的狀態。
像這樣，智慧與所知之物，既非相同也非不同。（直到）因為沒有生滅，所以就像虛空一樣。以下闡明如來的真實法身。智者即是法身。所知之物指的是五蘊、十二處、十八界。所謂真實法身，是了知一切境界，遠離有無、一異、常無常等四種虛妄的見解，超越見、覺、聞、知等一切心識的衡量。唯有言語可以表達，沒有生滅，猶如虛空。所以《華嚴經》說：『想要了解諸佛的心，應當觀察佛的智慧。佛的智慧沒有依靠之處，就像虛空一樣無所依靠。』
大慧（Mahamati），虛空不是被造作的，也不是能造作的。（直到）永遠脫離一切諸根的境界。承接前面的話，再次解釋並回應所提出的問題。闡明如來的法身，是真正圓滿覺悟的人，永遠脫離一切諸根的境界，不能用識情虛妄的心去揣測衡量。
爾時，世尊再次說了偈頌：超出諸根的衡量，既非果也非因，相和所相等等，像這樣全部都遠離。下面有七首偈頌，說明法身遠離念頭，超越二種見解。這裡總的說明全部都遠離。
五蘊、因緣與正覺（Sambodhi），相同或不同都無法看見。既然沒有能看見的人，又怎麼會產生分別呢？五蘊、因緣指的是五蘊、十二處、十八界。正覺指的是法身。意思是法身與五蘊、十二處、十八界，是既非相同也非不同的。如果沒有能看見的人，就無法分別它們是相同還是不同。
不是被造作的，也不是能造作的，不是因也不是非因，不是五蘊也不是非五蘊，也不與其它事物混雜。意思是法身遠離了以上這些法的過失。
不是有一個法體，像那些分別見所見到的那樣，也並非是沒有諸法的自性，就是這樣。意思是法身不是有一個法體，像那些愚夫妄加分別所見到的那樣。雖然不是愚夫所見到的自性，也並非是沒有。諸法的自性就是這樣，意思是諸法的自性本來就是這樣，遠離有離無，不可言說。
依賴『有』的緣故而成立『無』，依賴『無』的緣故而成立『有』，『無』既然不
【English Translation】 English version: Dharma is without discrimination. The practitioner's view should also be without difference. However, there are those who can attain enlightenment, and the Dharma they attain differs, so it is not entirely the same. Therefore, the Tathagata's liberation is neither the same nor different.
Thus, wisdom and the knowable are neither different nor not different. (Until) Because there is no arising or ceasing, it is like space. From here onwards, the true Dharmakaya (Dharmakāya) (body of the Dharma) of the Tathagata is explained. The wise one is the Dharmakaya. The knowable refers to the skandhas (five aggregates), ayatanas (twelve sense bases), and dhatus (eighteen elements). The so-called true Dharmakaya is knowing all realms, being apart from views of existence and non-existence, oneness and otherness, permanence and impermanence, and other such deluded views. It transcends all mental measurements of seeing, feeling, hearing, and knowing. It can only be expressed in words, without arising or ceasing, like space. Therefore, the Avatamsaka Sutra (Huayan Jing) says: 'If you want to know the minds of all Buddhas, you should observe the wisdom of the Buddha. The Buddha's wisdom has no place to rely on, like space, it has nothing to rely on.'
Mahamati (Mahāmati), space is neither made nor maker. (Until) Forever apart from all realms of the senses. Following the previous words, it re-explains and responds to the questions asked. It clarifies that the Dharmakaya of the Tathagata, the one who is truly perfectly enlightened, is forever apart from all realms of the senses and cannot be measured by the false sentiments of consciousness.
At that time, the World Honored One spoke again in verse: Exceeding the measure of the senses, neither fruit nor cause, characteristics and what is characterized, like this, all are apart. Below are seven verses explaining that the Dharmakaya is apart from thoughts and transcends two views. This generally explains that all are apart.
Skandhas (aggregates), conditions, and Sambodhi (saṃbodhi) (perfect enlightenment), sameness or difference cannot be seen. Since there is no one who can see, how can discrimination arise? Skandhas and conditions refer to the skandhas, ayatanas, and dhatus. Sambodhi refers to the Dharmakaya. It means that the Dharmakaya and the skandhas, ayatanas, and dhatus are neither the same nor different. If there is no one who can see, one cannot discriminate whether they are the same or different.
Not made, nor maker, not cause nor non-cause, not skandhas nor non-skandhas, nor mixed with other things. It means that the Dharmakaya is apart from the faults of the above-mentioned dharmas.
There is not one Dharma-body like that seen by those discriminating views, nor is it without the nature of all dharmas, it is like this. It means that the Dharmakaya does not have one Dharma-body like that seen by those foolishly discriminating views. Although it is not the nature seen by fools, it is also not without it. The nature of all dharmas is like this, meaning that the nature of all dharmas is originally like this, apart from existence and non-existence, and cannot be spoken of.
Depending on 'existence', 'non-existence' is established; depending on 'non-existence', 'existence' is established; since 'non-existence' does not
可取有亦不應說 夫方便教說有無者。相形待而生故。為遣執有故言無。遣墮無故言有。若言法身超一切量。無既不可取。有豈容言說。
不了我無我但著于語言彼溺於二邊自壞壞世間 言愚夫不知如來法身。體離有無。計我無我。著于言說。溺於一切二邊過患。則自壞壞他流轉生死。
若能見此法則離一切過是名為正觀不毀大導師 若能見此如來法身。則離有無一切過患是故名為能正觀察。不毀導師所說法要。
爾時大慧菩薩摩訶薩(至)云何說是如來異名 大慧因上言如來法身。無有生滅。又如佛昔修多羅中。分別攝取不生不滅。說此即是如來異名。然不生不滅。此則無法。云何說為如來異名。故大慧舉此二教相違。以請如來會通。為是無性。為是如來異名。
如世尊說一切諸法(至)唯愿世尊為我宣說 若法不生。則無有少法可取。誰是如來者。則墮無見。若言攝取不生不滅是如來異名。既有可攝取。則墮有見。故復請世尊為我宣說。庶不墮二見。
佛言諦聽當爲汝說(至)七地菩薩不了其義 言我說如來異名名不生不滅。非是無法者。答上問言此則無法也。亦非攝取不生不滅者。答上問言云何說是如來異名也。亦不待緣者。答不墮有見也。亦非無義者。答不墮無見也。我說無
【現代漢語翻譯】 現代漢語譯本 『可取有亦不應說』，對於方便教義中談論『有』和『無』，是因為它們相互依存而產生的。爲了消除對『有』的執著，所以說『無』；爲了消除對『無』的執著，所以說『有』。如果說法身超越一切衡量，既然『無』不可取，那麼『有』又怎麼能用言語表達呢？
『不了我無我但著于語言彼溺於二邊自壞壞世間』，意思是愚昧的人不瞭解如來法身，其本體超越『有』和『無』，卻執著于『我』和『無我』的觀念，沉溺於一切二邊的過失中，這樣就會自害害人，在生死輪迴中流轉。
『若能見此法則離一切過是名為正觀不毀大導師』，如果能夠認識到如來法身的真諦，就能遠離『有』和『無』的一切過失，這才是真正的正觀，不會誹謗大導師（佛陀）所說的法要。
『爾時大慧菩薩摩訶薩(至)云何說是如來異名』，這時，大慧菩薩摩訶薩（Mahasattva，偉大的菩薩）因為上面所說的如來法身沒有生滅，又如佛陀過去在修多羅（Sutra，佛經）中，分別攝取不生不滅的道理，說這就是如來的異名。然而，不生不滅，這本身就是沒有法，怎麼能說是如來的異名呢？所以大慧菩薩提出這兩種教義的矛盾之處，來請問如來，希望佛陀能夠融會貫通，說明這到底是沒有自性，還是如來的異名。
『如世尊說一切諸法(至)唯愿世尊為我宣說』，如果法沒有生起，那麼就沒有什麼法可以執取，那麼誰是如來呢？這樣就會墮入『無』的見解。如果說攝取不生不滅是如來的異名，既然有可以攝取的，那麼就會墮入『有』的見解。所以再次請求世尊為我宣說，希望不要墮入『有』和『無』的兩種見解。
『佛言諦聽當爲汝說(至)七地菩薩不了其義』，佛說：仔細聽，我將為你解說。我說如來的異名是不生不滅，並非是沒有法（答覆上面說的『此則無法也』的問題），也不是攝取不生不滅（答覆上面說的『云何說是如來異名也』的問題），也不依賴因緣（答覆不墮入『有』的見解的問題），也不是沒有意義（答覆不墮入『無』的見解的問題）。我說無
【English Translation】 English version 『One should not speak of what can be grasped as existent.』 Regarding the expedient teachings that discuss 『existence』 and 『non-existence,』 they arise in relation to and dependence on each other. To dispel attachment to 『existence,』 『non-existence』 is spoken of. To dispel falling into 『non-existence,』 『existence』 is spoken of. If it is said that the Dharmakaya (法身, Body of the Dharma) transcends all measures, since 『non-existence』 cannot be grasped, how can 『existence』 be expressed in words?
『Not understanding self and non-self, but clinging to language, they drown in the two extremes, destroying themselves and the world.』 This means that foolish people do not understand the Tathagata's (如來, Thus Come One) Dharmakaya, whose essence transcends 『existence』 and 『non-existence,』 but cling to the concepts of 『self』 and 『non-self,』 drowning in the faults of all dualistic extremes. Thus, they harm themselves and others, transmigrating in the cycle of birth and death.
『If one can see this Dharma, then one is free from all faults; this is called right view, not slandering the Great Teacher.』 If one can recognize the true nature of the Tathagata's Dharmakaya, then one can be free from all faults of 『existence』 and 『non-existence.』 Therefore, this is called true right view, not slandering the Dharma teachings spoken by the Great Teacher (the Buddha).
『At that time, Mahamati (大慧, Great Wisdom) Bodhisattva (菩薩, Enlightenment Being) Mahasattva (摩訶薩, Great Being) (to) How do you say that these are different names of the Tathagata?』 At this time, Mahamati Bodhisattva Mahasattva, because of what was said above about the Tathagata's Dharmakaya not having birth and death, and also as the Buddha in past Sutras (修多羅, Discourses) separately grasped the principle of non-birth and non-death, saying that this is a different name of the Tathagata. However, non-birth and non-death, this itself is no Dharma (法, Dharma), how can it be said to be a different name of the Tathagata? Therefore, Mahamati Bodhisattva raised the contradiction between these two teachings to ask the Tathagata, hoping that the Buddha could reconcile them and explain whether this is without inherent nature or a different name of the Tathagata.
『As the World Honored One (世尊, Buddha) said, all Dharmas (to) May the World Honored One explain it to me.』 If a Dharma does not arise, then there is no Dharma that can be grasped. Then who is the Tathagata? In this way, one will fall into the view of 『non-existence.』 If it is said that grasping non-birth and non-death is a different name of the Tathagata, since there is something that can be grasped, then one will fall into the view of 『existence.』 Therefore, I again request the World Honored One to explain it to me, hoping not to fall into the two views of 『existence』 and 『non-existence.』
『The Buddha said, listen carefully, I will explain it to you (to) Bodhisattvas of the Seventh Ground do not understand its meaning.』 The Buddha said: Listen carefully, I will explain it to you. My saying that the different name of the Tathagata is non-birth and non-death is not that there is no Dharma (answering the question above, 『this is no Dharma』); nor is it grasping non-birth and non-death (answering the question above, 『How do you say that these are different names of the Tathagata?』); nor does it depend on conditions (answering the question of not falling into the view of 『existence』); nor is it without meaning (answering the question of not falling into the view of 『non-existence』). I say no
生非即非離。即是如來覺法自性種類俱生意成法身之異號也。然此不生不滅。凡愚外道。昧劣二乘。七地菩薩心量未滅。非其境界。是皆不能了耳。
大慧譬如帝釋地及虛空(至)而有多體亦非無體 言佛雖有名字差別。終無異體別陳。故引帝釋乃至手足。隨一一物雖有多名。其體唯一。
大慧我亦如是(至)而不知是如來異名 如來上酬大慧所問。先以法說。次引喻明。此又以法而與喻合。言阿僧祇者。此云無數。余文可知。
其中或有知如來者(至)如水中月不出不入 如上略舉或有知者五十種名。以例多數也。毗紐此云大力。迦毗羅城名。以佛生彼城。因名迦毗羅仙也。因陀羅此云尊重。俱毗羅及戍迦。未見正譯。如是等滿三無數百千名號。稱謂不同。然其體唯一。無有增減。此方余界有利根者。能知如來法身隨眾生心現。實無去來。譬如皎月影現眾水。何有出入哉。
但諸凡愚心沒二邊(至)不知是佛差別名號 言彼愚夫墮二邊見。雖亦承事供養。不了名義。執著言說。昧於如來真實法身。實無去來。而謂不生不滅同於無法。不明是佛隨眾生心現種種名字。
如因陀羅釋揭羅等(至)謂言即義無別義體 釋揭羅。此云勇猛。言等者等余也。因陀羅釋揭羅等。並帝釋異名。以徒
【現代漢語翻譯】 現代漢語譯本：'生非即非離'，意思是說，生起並非脫離（如來藏自性清凈心）。這正是如來覺悟的法性自性的各種名稱，都具有同一個意義，成就法身的不同稱謂。然而，這種不生不滅的境界，凡夫愚人和外道，以及智慧低劣的二乘人，甚至七地菩薩，他們的心量尚未滅盡，都無法理解這種境界。他們都不能明白這個道理。
大慧，譬如帝釋（Indra，天帝）的地和虛空（等等），雖然有多種形體，但並非沒有本體。' 這句話的意思是說，佛雖然有名字上的差別，但終究沒有不同的本體。所以引用帝釋乃至手足來比喻，就像任何事物雖然有多種名稱，但其本體只有一個。
大慧，我也是這樣（等等），卻不知道這些是如來的不同名稱。' 如來回答大慧所提出的問題，先用佛法來解釋，然後引用比喻來闡明。這裡又用佛法與比喻相結合。'阿僧祇'（Asamkhya）的意思是無數。其餘的文字可以理解。
其中或許有人知道如來（Tathagata）的（五十種）名稱（等等），就像水中的月亮，沒有出來也沒有進去。' 就像上面簡略地列舉了或許有人知道的五十種名稱，以此來代表多數的情況。毗紐（Vishnu），意思是大力。迦毗羅（Kapilavastu）是城名，因為佛陀出生在那裡，所以被稱為迦毗羅仙。因陀羅（Indra），意思是尊重。俱毗羅（Kubera）和戍迦（Shuka），沒有找到準確的翻譯。像這樣，充滿三無數百千種名號，稱謂不同，但其本體只有一個，沒有增減。此方世界和其他世界有利根的人，能夠知道如來的法身隨著眾生的心而顯現，實際上沒有來去。譬如明亮的月亮在水中顯現影子，哪裡有出來進去呢？
但是那些凡夫愚人，心陷入兩種極端（等等），不知道這些是佛的不同名稱。' 這句話的意思是說，那些愚蠢的人墮入二邊見，雖然也承事供養，但不明白名稱的含義，執著于言語，不明白如來真實的法身，實際上沒有來去，卻認為不生不滅等同於沒有。不明白這是佛隨著眾生的心而顯現的種種名字。
例如因陀羅（Indra）、釋揭羅（Shakra）等等（等等），認為名稱就是意義，沒有不同的意義和本體。' 釋揭羅（Shakra），意思是勇猛。'等等'，是等同於其他的。因陀羅（Indra）、釋揭羅（Shakra）等等，都是帝釋（Indra）的不同名稱。用徒...
【English Translation】 English version: 'Birth is non-separation.' This means that arising is not separate from (the Tathagatagarbha's self-nature pure mind). This is precisely the various names of the Tathagata's enlightened Dharma-nature self-nature, all having the same meaning, accomplishing different designations of the Dharmakaya. However, this state of non-birth and non-death is not understood by ordinary fools and heretics, nor by the inferior two vehicles, nor even by the seventh-ground Bodhisattvas, whose minds have not yet extinguished their outflows. They are all unable to comprehend this principle.
Mahamati, for example, the land and space of Indra (the king of gods) (etc.), although having multiple forms, are not without a substance.' This means that although the Buddha has differences in names, there is ultimately no different substance. Therefore, Indra, even to the hands and feet, is used as an analogy, just as any object, although having multiple names, has only one substance.
Mahamati, I am also like this (etc.), but they do not know that these are different names of the Tathagata.' The Tathagata answers Mahamati's question, first explaining with the Dharma, then clarifying with metaphors. Here, the Dharma and metaphor are combined. 'Asamkhya' means countless. The remaining text can be understood.
Among them, there may be some who know the (fifty) names of the Tathagata (etc.), like the moon in the water, neither coming out nor going in.' Just as the above briefly lists fifty names that some may know, to represent the majority of cases. Vishnu means great strength. Kapilavastu is the name of a city, because the Buddha was born there, hence the name Kapila Sage. Indra means respect. Kubera and Shuka, no accurate translations have been found. Like this, filled with three countless hundreds of thousands of names, the designations are different, but the substance is only one, without increase or decrease. In this world and other worlds, those with sharp faculties can know that the Tathagata's Dharmakaya manifests according to the minds of sentient beings, actually without coming or going. For example, the bright moon appears as a reflection in the water, where is there coming or going?
But those ordinary fools, their minds fall into two extremes (etc.), not knowing that these are different names of the Buddha.' This means that those foolish people fall into the view of two extremes, although they also serve and make offerings, they do not understand the meaning of the names, clinging to words, not understanding the true Dharmakaya of the Tathagata, which actually has no coming or going, but they think that non-birth and non-death is the same as non-existence. They do not understand that this is the Buddha manifesting various names according to the minds of sentient beings.
For example, Indra, Shakra, etc. (etc.), thinking that the name is the meaning, there is no different meaning and substance.' Shakra means courageous. 'Etc.' is equivalent to others. Indra, Shakra, etc., are all different names of Indra. Using disciples...
信名教昧於實體。于諸法中隨言取義。諸愚癡者作如是言。義如言說無有別異。謂言即義體性亦無。是人不了言說生滅。義非生滅。
大慧彼人愚癡(至)離有離無故無生無體故 明一切語言墮于名字。而真實義不墮名字。以離有無。無受生。無身相。是故不墮。
大慧如來不說墮文字法(至)唯除不墮于文字者 如來應機所說諸法。雖盈龍宮遍法界。其實不墮文字言教。文字語言本性離故。唯除方便正顯實義。不墮名教者。是達如來說法之微意也。
大慧若人說法墮文字者(至)非不隨義而分別說 言若人不善說法。墮文字言教者。名虛誑說。三世如來及諸菩薩。其實未嘗說答一字。諸法性相離故。亦非不隨真實義故。假分別說以顯耳。
大慧若不說者教法則斷(至)非為成立聖自證處 上如來欲令眾生知義故。假作言說。以顯愚夫計著言說。不得真實義也。眾生聞此。念言如來何故不直說真實義。而作言說。令眾生計著。不得真實。義何也。為除此疑故。明不得直說真實不生不滅法。令眾生起疑斷滅無三乘等空見過也。正得方便假文字說。若不假方便說者。教法則壞。無三乘聖人。誰說為誰。是故菩薩當莫著文字隨宜說法。明方便言教。是諸如來隨眾生心欲解不同而為開演。令達諸法唯
【現代漢語翻譯】 現代漢語譯本： 執著于名相教義的人，不明白實體的道理。對於一切法，隨著言語文字而理解意義。那些愚癡的人這樣說：『意義就像言語文字一樣，沒有差別。』他們認為言語就是意義的本體，兩者沒有區別。這些人不明白言語文字是生滅變化的，而意義本身不是生滅變化的。
大慧（Mahamati，菩薩名），那些愚癡的人……因為遠離有和無，所以沒有生起和本體……說明一切語言都落入名字概念中，而真實的意義不落入名字概念中。因為它遠離有和無，沒有受生，沒有身相，所以不落入名字概念。
大慧，如來不說落入文字的法……除了不落入文字的法。如來根據不同根機所說的法，即使充滿龍宮，遍佈法界，實際上也不落入文字言教。因為文字語言的本性是遠離的。只有方便法才能真正顯現真實的意義。不落入名相教義，才是通達如來說法的微妙之處。
大慧，如果有人說法落入文字，……就不是不隨順意義而分別解說。如果有人不善於說法，落入文字言教，那就是虛妄的說法。三世如來和諸菩薩，實際上未曾說過一個字。因為諸法的自性和現象是遠離的。也不是不隨順真實的意義，只是假借分別解說來顯明。
大慧，如果不說法，教法就會斷絕，……不是爲了成立聖人自己證悟的境界。上面說如來爲了讓眾生明白意義，才假借言語文字。爲了說明愚夫執著于言語文字，不能得到真實的意義。眾生聽到這些，會想如來為什麼不直接說真實的意義，而要用言語文字，讓眾生執著，不能得到真實的意義呢？爲了消除這種疑惑，說明不能直接說真實不生不滅的法，否則會讓眾生產生斷滅、無三乘等空見的錯誤。所以才用方便法，假借文字來說明。如果不假借方便法來說明，教法就會壞滅，沒有三乘聖人，誰來說法給誰聽呢？所以菩薩應當不要執著于文字，要隨順根機說法。說明方便言教，是諸如來隨順眾生不同的心願和理解而開示演說的，使他們通達一切法唯
【English Translation】 English version: Those who are attached to nominalistic teachings are ignorant of the nature of reality. Regarding all dharmas, they grasp the meaning according to words and language. Those foolish ones say, 'Meaning is just like words and language, there is no difference.' They think that words are the very substance of meaning, and there is no distinction between them. These people do not understand that words and language are subject to arising and ceasing, while meaning itself is not subject to arising and ceasing.
Mahamati (name of a Bodhisattva), those foolish people... because they are apart from existence and non-existence, therefore there is no arising and no substance... This explains that all language falls into names and concepts, while the true meaning does not fall into names and concepts. Because it is apart from existence and non-existence, has no birth, and has no form, therefore it does not fall into names and concepts.
Mahamati, the Tathagata (如來，another name of Buddha) does not speak of dharmas that fall into letters... except for those that do not fall into letters. The dharmas spoken by the Tathagata according to different capacities, even if they fill the dragon palace and pervade the dharma realm, in reality do not fall into verbal teachings. Because the nature of words and language is detachment. Only expedient means can truly reveal the true meaning. Not falling into nominalistic teachings is to understand the subtle intention of the Tathagata's teaching.
Mahamati, if someone's teaching falls into letters,... then it is not that they do not explain according to the meaning. If someone is not good at teaching and falls into verbal teachings, that is a false teaching. The Tathagatas of the three times and all the Bodhisattvas have never actually spoken a single word. Because the nature and phenomena of all dharmas are detached. It is not that they do not follow the true meaning, but they only use separate explanations to clarify.
Mahamati, if one does not teach, the Dharma will be cut off,... it is not to establish the state of self-realization of the saints. Above, the Tathagata wanted to let sentient beings understand the meaning, so he borrowed words and language. In order to explain that fools are attached to words and language and cannot obtain the true meaning. When sentient beings hear this, they will think, why does the Tathagata not directly speak the true meaning, but use words and language, causing sentient beings to be attached and unable to obtain the true meaning? In order to eliminate this doubt, it is explained that one cannot directly speak of the true unarising and unceasing Dharma, otherwise it will cause sentient beings to have wrong views of annihilation, no three vehicles, etc. Therefore, expedient means are used to explain through letters. If one does not use expedient means to explain, the Dharma will be destroyed, and without the saints of the three vehicles, who will teach to whom? Therefore, Bodhisattvas should not be attached to letters, but should teach according to the capacity of the audience. It explains that expedient teachings are the Tathagatas' teachings according to the different wishes and understandings of sentient beings, so that they can understand that all dharmas are only
心所現。舍內外分別。轉滅妄識。不是成立如來自覺聖智所證處也。
大慧菩薩摩訶薩應隨於義(至)不能令人心得悟解 此示菩薩。應依實義莫隨言說。若依文字者。損壞自他不得明悟。
若能善知一切法相(至)若不斷佛種則得勝妙處 言能知實義者。有如上廣大利益也。勝妙處者。即是自覺聖智所證處耳。
大慧菩薩摩訶薩生勝妙處(至)真實之法離文字故 明最後身菩薩得勝妙處已。出障圓明。能盡未來。以十自在力。化有情類。令悟真實。離文字故。不應如上起執著也。言十自在者。所謂初命自在。以于壽命修短應物故。心財業生愿信如智法等。亦復如是。具如華嚴所明。
大慧譬如有人以指指物(至)莫著言說如觀指端 愚夫計著言說之指。不得實義故。有此二喻。先喻執詮忘義。次喻應證義舍詮。各有法合如文具明。是故結勸宜修方便。故華嚴云。若欲求除滅。無量諸過惡。當於佛法中。勇猛常精進。莫徒執名教。如觀指端無異。
大慧實義者微妙寂靜(至)著文字者宜速舍離 此明由悟真實義故。離諸妄想散亂而得涅槃也。真實義者從多聞者得。多聞者謂善思修隨順於義。非獨善言說也。不令自他墮外道惡見名曰多聞。是故欲求實義者當親近。與義相違者慎勿近之。
【現代漢語翻譯】 現代漢語譯本：心所顯現的境界，是要捨棄對內外事物的分別，轉化和消滅虛妄的意識，而不是要成立如來自覺聖智所證悟的境界。
大慧菩薩摩訶薩應當隨順於義（直到）不能使人內心得到領悟和理解——這說明菩薩應當依據真實的意義，不要隨順言語的表達。如果執著于文字，就會損害自己和他人，不能明白領悟。
如果能夠善於瞭解一切法的真相（直到）如果不中斷佛種，就能得到殊勝美妙的境界——這是說能夠了解真實意義的人，有如上面所說的廣大利益。殊勝美妙的境界，就是自覺聖智所證悟的境界。
大慧菩薩摩訶薩生於殊勝美妙的境界（直到）真實的法遠離文字的緣故——說明最後身菩薩得到殊勝美妙的境界之後，脫離障礙，圓滿光明，能夠盡未來際，以十種自在力，化度有情眾生，使他們領悟真實，因為真實的法是遠離文字的。不應該像上面所說的那樣產生執著。所說的十種自在，就是最初的命自在（以壽命長短隨應事物而自在）。心、財、業、生、愿、信、如、智、法等等，也是這樣。具體內容如《華嚴經》所說明。
大慧，譬如有人用手指指東西（直到）不要執著言語，如同觀看指尖——愚笨的人執著于言語的指引，不能得到真實的意義，所以有這兩個比喻。先比喻執著詮釋而忘記意義，其次比喻應該證悟意義而捨棄詮釋。各有法義結合，如經文所明白說明。因此，總結勸導應該修習方便法門。所以《華嚴經》說：『如果想要消除滅盡無量諸多的過錯和罪惡，應當在佛法中，勇猛精進不懈怠，不要徒勞地執著于名相教義，如同觀看指尖一樣，毫無意義。』
大慧，真實的意義是微妙寂靜的（直到）執著文字的人應該迅速舍離——這說明由於領悟真實的意義，遠離各種虛妄的念頭和散亂，從而得到涅槃。真實的意義是從多聞者那裡得到的。多聞者是指善於思考、修習，隨順於意義的人，不是單單指善於言說的人。不使自己和他人墮入外道惡見，才叫做多聞。因此，想要尋求真實意義的人，應當親近多聞者，與真實意義相違背的人，要謹慎不要接近。
【English Translation】 English version: What appears in the mind is to abandon the distinctions between internal and external things, to transform and extinguish deluded consciousness, and not to establish the realm realized by the Tathagata's self-awakened sacred wisdom (Tathagata-jñāna).
Mahamati (Great Wisdom) Bodhisattva-Mahasattva should follow the meaning (up to) unable to make people's minds attain enlightenment and understanding - this shows that Bodhisattvas should rely on the real meaning and not follow verbal expressions. If one clings to words, one will harm oneself and others and will not be able to understand clearly.
If one can know well the characteristics of all dharmas (up to) if one does not cut off the Buddha-seed, one will attain a supreme and wonderful realm - this means that one who can know the real meaning has the great benefits mentioned above. The supreme and wonderful realm is the realm realized by self-awakened sacred wisdom.
Mahamati Bodhisattva-Mahasattva, born in a supreme and wonderful realm (up to) the real dharma is apart from words - this explains that after the last-bodied Bodhisattva attains the supreme and wonderful realm, he is free from obstacles, perfectly enlightened, and can, to the end of the future, transform sentient beings with the ten powers of sovereignty, causing them to awaken to the truth, because the real dharma is apart from words. One should not be attached as mentioned above. The so-called ten sovereignties are the initial sovereignty over life (being free to lengthen or shorten lifespan according to circumstances). Mind, wealth, karma, birth, vows, faith, suchness, wisdom, dharma, etc., are also like this. The details are as explained in the Avatamsaka Sutra (Huayan Jing).
Mahamati, it is like a person pointing at something with a finger (up to) do not cling to words, like looking at the fingertip - foolish people cling to the finger of words and cannot obtain the real meaning, so there are these two metaphors. The first metaphor is clinging to interpretation and forgetting the meaning, and the second metaphor is that one should realize the meaning and abandon the interpretation. Each has dharma meanings combined, as clearly explained in the text. Therefore, it is concluded and advised that one should cultivate expedient means. Therefore, the Avatamsaka Sutra says: 'If you want to eliminate and extinguish countless faults and evils, you should be courageous and constantly diligent in the Buddha-dharma, do not vainly cling to nominal teachings, like looking at the fingertip, it is meaningless.'
Mahamati, the real meaning is subtle and tranquil (up to) those who cling to words should quickly abandon them - this explains that because of realizing the real meaning, one is free from various deluded thoughts and distractions and attains Nirvana. The real meaning is obtained from those who have heard much. Those who have heard much refer to those who are good at thinking, practicing, and following the meaning, not just those who are good at speaking. Not causing oneself and others to fall into heretical and evil views is called hearing much. Therefore, those who want to seek the real meaning should be close to those who have heard much, and those who contradict the real meaning should be careful not to approach them.
爾時大慧菩薩摩訶薩(至)及非數滅不生不滅 因上佛言為愚夫故。不得直說真實不生不滅義。猶如嬰兒不應食生。故復問言如來所說不生不滅非有奇時。何以故。一切外道亦說作者不生不滅。與佛世尊說三無為法不生不滅無有異也。
外道亦說作者因緣(至)與外道說無有差別 上言佛與外道同說不生不滅法。此又言同說因緣生諸世間。故亦無有異。
外道說言微塵勝妙(至)若有若無皆不可得 此出外道不生滅義九物體也。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。謂諸外道計此九物不生不滅。能與生死諸法作因。通名作者。與佛大乘說一切法本非生滅。若有若無悉不可得亦無異。
世尊大種不壞以其自相(至)如向所說是則應有 於九物中。舉一大種結難如來以例余也。言四大種亦不滅壞。周流七趣。自性常住。不生不滅。如來分別所說諸法。雖稍異之。其實無非外道已說。若有不同愿說所以。如無別義。一切外道即是如來。世尊常說一世界中多佛出世者。無有是處。如向所說是則應有。以其所說與如來無異也。
佛言大慧我之所說(至)一切諸法非有非無 言如來所說不生滅義。不與外道同也。故不生無常生滅論。
【現代漢語翻譯】 現代漢語譯本： 當時，大慧菩薩摩訶薩（菩薩中的大菩薩）爲了愚昧的人，向佛請示說：『不能直接說真實的「不生不滅」的意義，就像嬰兒不應該吃生的食物一樣。』所以又問：『如來說的「不生不滅」並非有什麼特別之處。為什麼呢？因為一切外道也說「作者」是不生不滅的，這與佛世尊所說的三種無為法（虛空無為、擇滅無為、非擇滅無為）的「不生不滅」沒有什麼不同啊。』
外道也說「作者」是諸法生起的因緣，這與外道所說的沒有什麼差別。』上面說佛與外道共同宣說「不生不滅」之法，這裡又說共同宣說因緣生起世間諸法，所以也沒有什麼不同。
外道說，微塵是殊勝微妙的，乃至若說是有，若說是無，都是不可得的。』這裡列舉了外道所說的「不生不滅」的九種物體：一、時間；二、空間；三、虛空；四、微塵；五、四大種（地、水、火、風）；六、大梵天；七、勝妙天；八、大自在天；九、眾生主，也就是神我。這些外道認為這九種事物不生不滅，能夠作為生死諸法的因，統稱為「作者」。這與佛陀大乘所說的一切法本來就不是生滅的，若說是有，若說是無，都不可得，也沒有什麼不同。
世尊，四大種不會壞滅，因為它們有各自的自相，乃至如您所說，那就應該有（多佛出世的情況）。』在九種物體中，舉出「四大種」來詰難如來，以此類推其餘的物體。說四大種也不會滅壞，周流於七趣（地獄、餓鬼、畜生、阿修羅、人、天、中陰），自性常住，不生不滅。如來您所分別宣說的諸法，雖然稍微有些不同，但實際上沒有哪一樣不是外道已經說過的。如果有什麼不同，希望您能說出原因。如果沒有別的意義，那麼一切外道就是如來了。世尊您常說一個世界中多個佛同時出現是沒有道理的，如您所說，那就應該有（多佛出世的情況），因為您所說的與外道沒有什麼不同啊。
佛說：『大慧，我所說的（不生滅義），乃至一切諸法非有非無。』意思是說，如來說的「不生滅」的意義，與外道不同。所以不會產生「無常生滅」的論調。
【English Translation】 English version: At that time, Mahamati Bodhisattva-Mahasattva (the great Bodhisattva among Bodhisattvas) addressed the Buddha, saying: 'For the sake of the foolish, one should not directly speak of the true meaning of 'non-origination and non-extinction,' just as an infant should not eat raw food.' Therefore, he further asked: 'The 'non-origination and non-extinction' spoken of by the Tathagata (another name for the Buddha) is not something special. Why? Because all non-Buddhist schools also say that the 'maker' is non-origination and non-extinction, which is no different from the 'non-origination and non-extinction' of the three unconditioned dharmas (space as unconditioned, cessation by discrimination as unconditioned, and cessation not by discrimination as unconditioned) spoken of by the World-Honored One (another name for the Buddha).'
'The non-Buddhists also say that the 'maker' is the cause and condition for the arising of all dharmas, which is no different from what the non-Buddhists say.' Above, it was said that the Buddha and the non-Buddhists both proclaim the dharma of 'non-origination and non-extinction.' Here, it is said that they both proclaim the arising of all worldly dharmas from causes and conditions, so there is no difference.
'The non-Buddhists say that atoms are supremely subtle, to the point that whether one says they exist or do not exist, they are unattainable.' Here, the nine entities of 'non-origination and non-extinction' spoken of by the non-Buddhists are listed: 1. Time; 2. Space; 3. Void; 4. Atoms; 5. The four great elements (earth, water, fire, wind); 6. Great Brahma; 7. Supreme Deva; 8. Great Isvara Deva; 9. Lord of beings, which is the self. These non-Buddhists believe that these nine entities are non-origination and non-extinction, and can serve as the cause for the dharmas of birth and death, collectively called 'maker.' This is no different from what the Buddha's Mahayana (the Great Vehicle) says: that all dharmas are originally not subject to origination and extinction, and whether one says they exist or do not exist, they are unattainable.
'World-Honored One, the four great elements do not decay because they have their own characteristics, to the point that, as you say, there should be (multiple Buddhas appearing in the world).' Among the nine entities, the four great elements are brought up to challenge the Tathagata, using this as an example for the rest. It is said that the four great elements also do not decay, circulate through the seven realms (hell, hungry ghosts, animals, asuras, humans, devas, intermediate state), and their self-nature is permanent, non-origination and non-extinction. The dharmas that you, the Tathagata, separately proclaim, although slightly different, are actually nothing that the non-Buddhists have not already said. If there is any difference, I hope you can explain the reason. If there is no other meaning, then all non-Buddhists are the Tathagata. World-Honored One, you often say that it is unreasonable for multiple Buddhas to appear in one world at the same time; as you say, there should be (multiple Buddhas appearing), because what you say is no different from what the non-Buddhists say.
The Buddha said: 'Mahamati, what I say (about non-origination and non-extinction), to the point that all dharmas are neither existent nor non-existent.' This means that the meaning of 'non-origination and non-extinction' spoken of by the Tathagata is different from that of the non-Buddhists. Therefore, the theory of 'impermanence, origination, and extinction' will not arise.
外道計執一切諸法有實性相。得不生不滅。如來不墮有無品故。凡所說法。離有無生滅也。云何離有無。如幻夢色正在夢時。不得言無也。然彼色相非實有故。不得言有也。能所見取皆不可得。故說諸法不生不滅。離有離無。
若覺唯是自心所見(至)是凡愚事非賢聖耳 能覺唯是自心現量。安住法身真實自性。無妄分別。世間所作生死事業。皆寂靜故。妄想作事。非聖人也。
大慧妄心分別不實境界(至)起生滅見非諸聖人 此引小兒見乾闥婆城。及幻化人商賈出入。心謂實有。愚人妄起生滅不生滅法。為有為無。亦復如是。其實幻人不出不入。諸法亦爾。離生離滅。凡夫妄想起諸異見。非聖賢也。
言虛妄者不如法性(至)不生不滅則是涅槃 言如來所說真實法性而有奇特也。妄想者不如實義以悟法性故。起種種諸顛倒見。執一切法有實性相。不見本來寂靜義故。不能離妄分別也。是故無相見者。與涅槃為因故勝。不同相見。計得不生不滅者是受生因。達無性相。無有妄想生住異滅。寂靜妙常。則涅槃也。
大慧言涅槃者見如實處(至)爾時世尊重說頌言為除有生執成立無生義(至)云何為我說 此言無生無因者。謂非如外道。妄計作者。而為能生諸法因也。故楞嚴經云。妄元無因。于
【現代漢語翻譯】 現代漢語譯本：外道計較執著一切諸法具有真實的體性和表象，認為可以獲得不生不滅的境界。如來不落入有或無的範疇，因此所說的一切法，都遠離有無生滅的對立。如何理解遠離有無呢？比如幻夢中的景象，正在做夢的時候，不能說它不存在；然而，那些景象並非真實存在，所以也不能說它存在。能見的主體和所見的客體都是不可得的，所以說諸法不生不滅，遠離有和無。
如果覺悟到一切都只是自心的顯現，那麼就安住於法身的真實自性，沒有虛妄的分別。世間所做的生死輪迴之事，都歸於寂靜。虛妄的分別造作，不是聖人所為。
大慧，虛妄的心分別不真實的境界，就像小孩子看見乾闥婆城（海市蜃樓）以及幻化的人在經商出入，心中認為那是真實存在的。愚昧的人虛妄地生起生滅和不生滅的念頭，認為事物是有還是無，也是這樣。實際上，幻化的人並沒有真正的出入。一切諸法也是如此，遠離生和滅。凡夫虛妄地生起各種不同的見解，這不是聖賢的做法。
說『虛妄』是因為不符合法性，不能領悟法性，所以產生種種顛倒的見解，執著一切法有真實的體性和表象，不見本來寂靜的意義，所以不能遠離虛妄的分別。因此，見到無相的人，與涅槃結緣，所以殊勝，不同於執著于相的人。認為獲得不生不滅境界的人，實際上是受生的原因。通達無自性，沒有虛妄的生住異滅，寂靜微妙恒常，這就是涅槃。
大慧問：『涅槃是見到如實之處』，世尊說偈頌：『爲了去除有生的執著，才成立無生的意義』，這是什麼意思呢？這裡所說的無生無因，不是像外道那樣，虛妄地認為有個造作者，作為產生諸法的因。所以《楞嚴經》說：『妄本無因』。
【English Translation】 English version: The heretics cling to the notion that all dharmas possess real substance and characteristics, believing they can attain a state of neither birth nor death. The Tathagata (the 'Thus-gone', an epithet of the Buddha) does not fall into the categories of existence or non-existence; therefore, all the dharmas he teaches are free from the duality of existence/non-existence and birth/death. How can one understand being free from existence and non-existence? For example, the colors and forms in a dream: while one is dreaming, one cannot say they do not exist; however, those forms are not truly real, so one cannot say they exist either. The perceiver and the perceived are both unattainable; therefore, it is said that all dharmas neither arise nor cease, being free from existence and non-existence.
If one realizes that everything is merely a manifestation of one's own mind, then one abides in the true nature of the Dharmakaya (the 'Body of Dharma', representing the ultimate nature of reality), without deluded discriminations. The activities of samsara (the cycle of birth, death, and rebirth) performed in the world are all pacified. Deluded discriminations and actions are not the way of the sages.
Mahamati (a Bodhisattva disciple of the Buddha), the deluded mind discriminates unreal realms, just like children seeing a Gandharva city (mirage) and illusory people engaging in commerce, believing them to be real. Foolish people falsely generate thoughts of arising and ceasing, and non-arising and non-ceasing, considering whether things exist or not. In reality, the illusory people do not truly come or go. All dharmas are the same, being free from arising and ceasing. Ordinary people falsely generate various different views, which is not the way of the sages.
To say 'deluded' is because it does not accord with the Dharma-nature (the true nature of reality). Because one cannot realize the Dharma-nature, one generates all kinds of inverted views, clinging to the notion that all dharmas have real substance and characteristics, not seeing the meaning of original quiescence, and therefore cannot be free from deluded discriminations. Therefore, seeing the absence of characteristics is superior because it becomes the cause for Nirvana (liberation from suffering), unlike seeing characteristics. Those who think they have attained a state of neither birth nor death are actually creating the cause for rebirth. Realizing the absence of inherent nature, without deluded arising, abiding, changing, and ceasing, being quiescent, wonderful, and constant, is Nirvana.
Mahamati asked: 'Nirvana is seeing the place of reality.' The World-Honored One (an epithet of the Buddha) spoke in verse: 'In order to remove the clinging to arising, the meaning of non-arising is established.' What does this mean? The non-arising and without cause mentioned here is not like the heretics who falsely believe in a creator as the cause for the arising of all dharmas. Therefore, the Surangama Sutra says: 'Delusion originally has no cause.'
妄想中。立因緣性。皆是眾生。妄心計度。
離諸和合緣智慧不能見以是故我說空無生無性 離諸妄緣無能見者。是故說空無生無性。
一一緣和合雖現而非有(至)世事皆如是 妄緣合成。本無自性。雖現可見而非實有。故論問云。若一切法皆非實有。如何現前分明可見。答云映象水月。乾闥婆城。夢境幻事。第二月等。分明可見。豈有實耶。唯識亦云。現見如夢中。見所見不俱。見時不分別。云何言現見。野馬即陽焰遊氣。
折伏有因論申述無生旨(至)外道咸驚怖 言外道聞說無因無生。即作斷滅怖畏。
爾時大慧以偈問曰云何何所因復以何故生於何處和合而作無因論 言云何者。曾有大士語外道言。汝生法雲何生。為從有因生。為從無因生。答言從有因生也。言何所因者。謂既從有因生。即問何所因。答言從微塵世性。四大種等因生也。言復以何故生者。謂又問彼大種等復以何故生。答言四大種等無因生也。言於何處和合。而作無因論者。謂若四大種等無因。無因則無法。無法則無處。無處則無和合。無和合則無生。何得立四大無因生諸世間論。大慧舉此重請佛決。
爾時世尊復以偈答觀察有為法非因非無因彼生滅論者所見從是滅 佛言應觀有為一切諸法。非有因生。非無因
【現代漢語翻譯】 現代漢語譯本： 在妄想之中，建立因緣之性，這些都是眾生虛妄之心的計度。
遠離各種和合之緣，智慧便不能照見實相。因此我說一切法空無自性，不生不滅。遠離各種虛妄之緣，便沒有能見者。因此我說一切法空無自性，不生不滅。
一一諸緣和合，雖現象顯現，但並非真實存在。（乃至）世間諸事皆是如此。虛妄之緣合成，本來沒有自性。雖然顯現可見，但並非真實存在。所以《瑜伽師地論》中問道：『如果一切法都不是真實存在，為何現前分明可見？』回答說：『如同映象、水中月、乾闥婆城（海市蜃樓）、夢境幻事、第二個月亮等，分明可見，難道是真實的嗎？』《唯識論》也說：『（意識）現見如同夢中，見與所見不俱。見的時候不分別，怎麼能說是現見呢？』野馬（yema）就是陽焰（yangyan），是遊動之氣。
折伏有因論，申述無生之旨。（乃至）外道（waidao）都驚慌恐懼。意思是說，外道聽聞無因無生的道理，就產生斷滅的恐懼。
當時，大慧（Mahamati）以偈頌問道：『云何？何所因？復以何故生？於何處和合？而作無因論？』意思是說，『云何』，曾經有大士對外道說：『你所說的生法是如何產生的？是從有因而生，還是從無因而生？』外道回答說：『從有因而生。』『何所因』，既然是從有因而生，就問是什麼因。外道回答說：『從微塵（weichen）、世性（shixing）、四大種（sidazhong）等因產生。』『復以何故生』，又問那些大種等又是因何而生？外道回答說：『四大種等是無因而生。』『於何處和合，而作無因論』，如果四大種等是無因，無因就沒有法，沒有法就沒有處所，沒有處所就沒有和合，沒有和合就沒有生。怎麼能立四大無因生諸世間的理論呢？』大慧舉出這些問題，再次請求佛陀決斷。
當時，世尊又以偈頌回答：『觀察有為法，非因非無因。彼生滅論者，所見從是滅。』佛說，應當觀察有為的一切諸法，不是有因而生，也不是無因而生。
【English Translation】 English version: Within delusion, the nature of dependent origination is established; all of these are the calculations of sentient beings' deluded minds.
Apart from all compounded conditions, wisdom cannot perceive. Therefore, I say that all dharmas are empty, without arising, without inherent nature. Apart from all deluded conditions, there is no perceiver. Therefore, it is said that all is empty, without arising, without inherent nature.
Each and every condition coming together, although phenomena appear, they are not truly existent. (Even) worldly affairs are all like this. Deluded conditions combine, originally without self-nature. Although they appear and are visible, they are not truly existent. Therefore, the Yogacarabhumi-sastra asks: 'If all dharmas are not truly existent, how can they be clearly visible before us?' The answer is: 'Like reflections in a mirror, the moon in water, a Gandharva city (mirage), dream states, illusions, a second moon, etc., they are clearly visible, but are they real?' The Vijnaptimatrata-siddhi also says: 'Direct perception is like a dream, where the seen and the seer do not coincide. At the time of seeing, there is no discrimination. How can it be called direct perception?' Yema (yema) is the shimmering of the air, a moving vapor.
Subduing the theory of causation, expounding the principle of non-arising. (Even) the waidao (non-Buddhists) are alarmed and afraid. This means that when non-Buddhists hear the doctrine of no cause and no arising, they become fearful of annihilation.
At that time, Mahamati (Mahamati) asked in verse: 'What? What is the cause? And from what cause does it arise? Where do they combine? And how do you establish the theory of no cause?' The meaning is: 'What?' Once a great being said to a non-Buddhist: 'How does your so-called arising of dharmas occur? Does it arise from a cause, or from no cause?' The non-Buddhist replied: 'It arises from a cause.' 'What is the cause?' Since it arises from a cause, he asked what that cause is. The non-Buddhist replied: 'It arises from causes such as atoms (weichen), the nature of the world (shixing), the four great elements (sidazhong), etc.' 'From what cause does it arise?' He further asked what cause those great elements arise from. The non-Buddhist replied: 'The four great elements arise from no cause.' 'Where do they combine, and how do you establish the theory of no cause?' If the four great elements are without cause, then without cause there is no dharma, without dharma there is no place, without a place there is no combination, without combination there is no arising. How can you establish the theory that the four great elements arise without cause and create all the worlds?' Mahamati raised these questions and again requested the Buddha to resolve them.
At that time, the World-Honored One again answered in verse: 'Observe conditioned dharmas, neither from cause nor without cause. Those who hold the theory of arising and ceasing, their views will cease from this.' The Buddha said, one should observe all conditioned dharmas, they arise neither from a cause nor without a cause.
生。故說無生。以滅外道生滅戲論。問曰現見諸法有生有滅。云何言無耶。答云一切諸法緣起無性。故無生滅自體可得。生即無生。滅即無滅。如陽焰水。本自干爾。故金剛三昧經云。因緣所生義。是義滅非生。滅諸生滅義。是義生非滅。如上九偈破外道計從邪因生。故說無生。
爾時大慧說偈問曰為無故不生為待于眾緣為有名無義愿為我宣說 為無故無生耶。為待于眾緣故無生耶。既有不生名。不應無此不生義。惟為分別說也。
爾時世尊復以偈答非無法不生亦非以待緣(至)此是無生相 如來答言悉皆非也。此是意生法身名作無生。外道二乘七地菩薩非其境界。
遠離諸因緣無有能作者(至)我說是無生 離二性者。離內外二性也。余文可知。
外物有非有其心無所取(至)無生故說空 非如太虛斷滅空等故說空。謂法身無生故說空。自此已上八行偈。說如來意生法身以為無生。
因緣共集會是故有生滅(至)俱非亦復然 若離妄緣。更有別法而謂因果一性異性。是諸外道凡愚妄想也。有無不生俱非四句。亦復如是。
唯除眾緣會於中見生滅(至)生義不可得 凡夫不能了諸妄緣。是故長劫為之鉤銷。連環不斷。故目因緣名鉤鎖也。若離妄緣無別生法。
我說唯鉤鎖
【現代漢語翻譯】 現代漢語譯本：因此說『無生』，是爲了破除外道關於生滅的虛妄理論。有人問：『現在明明看到諸法有生有滅，為什麼說沒有呢？』回答說：『一切諸法都是因緣和合而生，沒有自性，所以沒有真實的生滅自體可以獲得。生即是無生，滅即是無滅，就像陽光下的水汽，本來就是乾燥的。』所以《金剛三昧經》說：『因緣所生的意義，是滅而不是生，滅除一切生滅的意義，才是真正的生而不是滅。』以上九個偈頌，是爲了破除外道認為萬物從邪惡的因緣而生的錯誤觀念，所以才說『無生』。
當時，大慧（Mahamati）菩薩用偈頌提問：『是因為沒有（無）所以不生？還是依賴於眾多因緣所以不生？是因為有名無實所以不生？希望您能為我宣說。是因為沒有（無）的緣故而不生嗎？還是因為依賴於眾多因緣的緣故而不生？既然有了「不生」這個名稱，就不應該沒有「不生」的意義。這只是爲了分別說明嗎？』
這時，世尊又用偈頌回答：『不是因為沒有（無）所以不生，也不是因為依賴於因緣（乃至）。這才是無生的真相。』如來回答說，『完全不是這樣。』這被稱為意生法身（Manomayakaya），名為無生。外道、二乘（Sravakas and Pratyekabuddhas）、七地菩薩都不是它的境界。
『遠離各種因緣，沒有能作者（乃至），我說這是無生。』『離二性者』，是遠離內外二性。其餘文句可以理解。
『外物有還是沒有，其心都無所執取（乃至），因為無生所以說空。』不是像太虛空一樣的斷滅空等，所以說空。是指法身（Dharmakaya）無生，所以說空。從這裡開始的八行偈頌，是說如來的意生法身是無生。
『因緣共同和合，所以有生滅（乃至），兩者都不是也是這樣。』如果離開了虛妄的因緣，還有別的法可以稱為因果的一性或異性，這是外道凡夫愚蠢的妄想。有、無、不生、俱非這四句，也是這樣。
『只有在眾緣聚合時，才能在其中看到生滅（乃至），生的意義是不可得的。』凡夫不能瞭解各種虛妄的因緣，所以長久以來被它束縛，像鉤鎖一樣連環不斷。所以用因緣來比喻鉤鎖。如果離開了虛妄的因緣，就沒有別的生法。
我說這只是鉤鎖。
【English Translation】 English version: Therefore, 'non-origination' is spoken to refute the heretical doctrines of external paths regarding origination and cessation. Someone asks: 'Now we clearly see that all dharmas have origination and cessation, why do you say there is none?' The answer is: 'All dharmas arise from conditions and lack inherent nature, therefore no real self-nature of origination and cessation can be obtained. Origination is non-origination, and cessation is non-cessation, like the shimmering water in the heat of the sun, which is inherently dry.' Therefore, the Diamond Samadhi Sutra says: 'The meaning of arising from conditions is cessation, not origination; the meaning of ceasing all origination and cessation is true origination, not cessation.' The above nine verses are to refute the heretical view that all things arise from evil causes, hence the saying 'non-origination'.
At that time, Mahamati asked in verse: 'Is it because of non-existence (non-being) that there is no origination? Or is it dependent on numerous conditions that there is no origination? Is it because of having a name but no reality that there is no origination? I hope you can explain it to me. Is it because of non-existence (non-being) that there is no origination? Or is it because of dependence on numerous conditions that there is no origination? Since there is the name 'non-origination', there should be the meaning of 'non-origination'. Is this just for the sake of differentiation?'
At this time, the World Honored One again answered in verse: 'It is not because of non-existence (non-being) that there is no origination, nor is it because of dependence on conditions (and so on). This is the true aspect of non-origination.' The Tathagata answered, 'It is not like that at all.' This is called the Manomayakaya (mind-made body), named non-origination. It is not the realm of external paths, Two Vehicles (Sravakas and Pratyekabuddhas), or Bodhisattvas of the seventh ground.
'Being apart from all conditions, there is no agent (and so on), I say this is non-origination.' 'Those who are apart from the two natures' are apart from the internal and external two natures. The remaining text can be understood.
'Whether external things exist or not, the mind has no attachment (and so on), because of non-origination, it is said to be emptiness.' It is not like the emptiness of annihilation like empty space, etc., therefore it is said to be emptiness. It refers to the Dharmakaya (Dharma body) being non-originated, therefore it is said to be emptiness. The eight lines of verses from here onwards speak of the Tathagata's Manomayakaya as non-origination.
'Conditions together combine, therefore there is origination and cessation (and so on), neither of the two is also like that.' If apart from false conditions, there is another dharma that can be called the oneness or difference of cause and effect, this is the foolish delusion of external paths and ordinary people. The four sentences of existence, non-existence, non-origination, and neither, are also like that.
'Only when numerous conditions come together, can origination and cessation be seen in it (and so on), the meaning of origination cannot be obtained.' Ordinary people cannot understand the various false conditions, therefore they are bound by it for a long time, like a hook and chain that is continuous. Therefore, conditions are used as a metaphor for a hook and chain. If apart from false conditions, there is no other dharma of origination.
I say this is only a hook and chain.
生無故不生(至)別有于諸法 此末一偈。是牒外道救立生法是先有。要待因緣生。譬如暗中物是先有。要待燈照始得見。故言鉤鎖現若然。謂因緣現生法。亦如燈光現暗中物。佛言若如此論者。是則離因緣外。別更有生法也。
無生則無性體性如虛空(至)是則無生忍 言無彼剎那生住異滅四相生故。可謂無生。此則名為無生法忍。
一切諸世間無非是鉤鎖(至)此則非教理 此言無明與愛業者。於十二有支因緣中。略舉其三也。若具言之。即無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死憂悲苦惱。此明三世妄因果法。謂過去有二支因。一無明。二行。現在有五支果。一識。二名色。三六入。四觸。五受。現在有三支因。一愛。二取。三有。未來有二支果。一生。二老死。言一切眾生。無始已來。皆為無明十二因緣。長劫鉤鎖。往來三界牢獄之中。無有出離。智者了悟修道斷除。即得解脫。故云無明滅則行滅。乃至生滅即老死滅。當知滅妄因緣故須修道。問云何修道。答推求十二因緣根本乃是無明。因無明故起煩惱業。因業故起果報而有諸苦。皆因無明為根本。如人伐樹。須先斷其根。問無明何者是。答不覺心是。以不覺故妄起分別。心
【現代漢語翻譯】 現代漢語譯本 『生無故不生』（至）『別有于諸法』，此末一偈，是針對外道所主張的『生法』是先已存在的觀點。他們認為，『生』需要等待因緣才能顯現。譬如，黑暗中的物體是先存在的，需要等待燈光照亮才能被看見，所以說『鉤鎖現若然』，意思是因緣顯現了『生法』，就像燈光照亮了黑暗中的物體一樣。佛陀說，如果按照這種說法，那就是在因緣之外，另外存在一個『生法』了。
『無生則無性體性如虛空』（至）『是則無生忍』，意思是說沒有剎那的生、住、異、滅四相的產生，所以可以稱為『無生』。這就被稱為『無生法忍』。
『一切諸世間無非是鉤鎖』（至）『此則非教理』，這裡說的『無明』、『愛』、『業』，是在十二因緣中略舉了三個。如果完整地說，就是無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。這說明了三世的虛妄因果法。過去有無明（Avidyā）和行（Saṃskāra）兩個因，現在有識（Vijñāna）、名色（Nāmarūpa）、六入（Ṣaḍāyatana）、觸（Sparśa）、受（Vedanā）五個果，現在有愛（Tṛṣṇā）、取（Upādāna）、有（Bhava）三個因，未來有生（Jāti）和老死（Jarā-maraṇa）兩個果。意思是說，一切眾生從無始以來，都被無明十二因緣像鉤鎖一樣束縛，在三界牢獄中往來，無法脫離。智者覺悟后，修道斷除這些因緣，就能得到解脫。所以說，無明滅則行滅，乃至生滅則老死滅。應當明白，爲了滅除虛妄的因緣，必須修道。有人問，如何修道？回答是，推求十二因緣的根本，就是無明。因為無明，所以產生煩惱業；因為業，所以產生果報而有諸苦，這一切都以無明為根本。就像人砍樹，必須先斷其根。有人問，什麼是無明？回答是，不覺之心就是。因為不覺，所以妄起分別之心。
【English Translation】 English version 『Birth does not arise without a cause』 (to) 『There is a separate Dharma in all things.』 This last verse refutes the externalist doctrine that 『birth』 already exists. They argue that 『birth』 needs to wait for conditions to manifest. For example, an object in the dark already exists, but it needs to wait for the light to be seen. Therefore, it is said, 『The hook and chain appear as such,』 meaning that conditions manifest the 『Dharma of birth,』 just as light illuminates an object in the dark. The Buddha said, 『If you argue in this way, then there is a separate Dharma of birth outside of conditions.』
『No birth means no inherent nature, like emptiness』 (to) 『This is the forbearance of no birth.』 It means that there is no arising of the four characteristics of momentary birth, duration, change, and extinction, so it can be called 『no birth.』 This is called 『the forbearance of the unoriginated dharma』 (Anutpattika-dharma-kṣānti).
『All the worlds are nothing but hooks and chains』 (to) 『This is not a teaching of reason.』 Here, 『ignorance』 (Avidyā), 『craving』 (Tṛṣṇā), and 『karma』 (Karma) are mentioned, which are three of the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda) briefly listed. To state it completely, it is: ignorance conditions volitional formations (Saṃskāra); volitional formations condition consciousness (Vijñāna); consciousness conditions name and form (Nāmarūpa); name and form condition the six sense bases (Ṣaḍāyatana); the six sense bases condition contact (Sparśa); contact conditions feeling (Vedanā); feeling conditions craving; craving conditions grasping (Upādāna); grasping conditions becoming (Bhava); becoming conditions birth (Jāti); and birth conditions old age and death, sorrow, lamentation, pain, grief, and despair (Jarā-maraṇa). This explains the false cause-and-effect Dharma of the three times. In the past, there were two causes: ignorance and volitional formations. In the present, there are five effects: consciousness, name and form, the six sense bases, contact, and feeling. In the present, there are three causes: craving, grasping, and becoming. In the future, there are two effects: birth and old age and death. It means that all sentient beings, from beginningless time, have been bound by the twelve links of dependent origination like hooks and chains, wandering in the prison of the three realms, unable to escape. When the wise awaken, cultivate the path, and cut off these conditions, they can attain liberation. Therefore, it is said that when ignorance ceases, volitional formations cease, and so on, until when birth ceases, old age and death cease. It should be understood that in order to extinguish false conditions, one must cultivate the path. Someone asks, 『How does one cultivate the path?』 The answer is, 『Investigate the root of the twelve links of dependent origination, which is ignorance. Because of ignorance, afflictions and karma arise; because of karma, karmic retribution arises, resulting in all kinds of suffering. All of this has ignorance as its root. Just like a person cutting down a tree, one must first cut its root.』 Someone asks, 『What is ignorance?』 The answer is, 『The unawakened mind is ignorance. Because of non-awakening, false discriminations arise in the mind.』
外見法。謂有謂無。謂是謂非。謂得謂失。受諸果報身心等苦皆由無明。我今欲斷無明。先須自覺心源。隨心所起一切妄想。皆從不覺心生。須知自心之性本無生滅。亦無來去。何以得知。一切妄念忽然而起。覺即不生。云何名覺。如貪瞋癡起時。還以自心觀察推求此貪瞋癡有何形狀。為青黃。為赤白。為未來。為過去。為現在。為在內外中間。推求貪瞋癡都無形狀。若本來是有。今日覺時亦應可見。今覺既無。故知由不覺故忽然妄起。覺即不生。故覺是無明對治。此現在無明不得心。以無無明故。一切妄想煩惱不生。煩惱不生故業不生。故無過去二因。無二因故。現在五果不生。五果不生故。愛取有三因不生。現在三因無故。未來二果報不生。名斷十二因緣鉤鎖。此十二因緣無處名為涅槃。此自覺聖智名為菩提。依此十二因緣觀察修行者。通有三類。上智觀者得佛菩提。中智觀者得緣覺菩提。下智觀者得聲聞菩提。故肇論云。三乘觀法無異。但心有大小為差矣。
生法若非有彼為誰因緣展轉而相生此是因緣義 言生法若非實有。彼因緣與誰為因緣。此二句牒外道計也。以其展轉相生故。正知有因緣義。無別有生性也。
堅濕暖動等凡愚所分別(至)清涼八支道 以人異故說異。非法性有異。以病別治殊
【現代漢語翻譯】 現代漢語譯本： 外見法，就是說有或者說無，說對或者說錯，說得到或者說失去。承受各種果報，身心等痛苦，都是由於無明（avidyā，對事物真相的迷惑）造成的。我現在想要斷除無明，首先必須自覺心源（源頭）。隨著心所生起的一切妄想，都是從不覺的心產生的。要知道自心的本性本來就沒有生滅，也沒有來去。憑什麼知道呢？一切妄念忽然產生，覺悟了就不會產生。什麼叫做覺悟？比如貪（lobha，貪婪）、嗔（dosa，嗔恨）、癡（moha，愚癡）生起的時候，就用自己的心觀察推求這貪嗔癡有什麼形狀？是青色還是黃色？是紅色還是白色？是未來？是過去？是現在？是在內、在外還是在中間？推求貪嗔癡都沒有形狀。如果本來是有的，今天覺悟的時候也應該可以看見。現在覺悟了卻沒有，所以知道由於不覺的緣故忽然虛妄地生起，覺悟了就不會產生。所以覺悟是無明的對治。這現在的無明不得心，因為沒有無明的緣故，一切妄想煩惱不生。煩惱不生，所以業（karma，行為）不生，所以沒有過去的二因（無明和行）。沒有二因的緣故，現在的五果（識、名色、六入、觸、受）不生。五果不生，所以愛（tanha，渴愛）、取（upadana，執取）、有（bhava，存在）這三因不生。現在三因沒有的緣故，未來二果報（生、老死）不生，叫做斷除十二因緣（dvadasanga-pratityasamutpada，十二緣起）的鉤鎖。這十二因緣沒有的地方叫做涅槃（nirvana，寂滅）。這自覺的聖智叫做菩提（bodhi，覺悟）。依靠這十二因緣觀察修行的人，總共有三類。上等智慧的觀察者得到佛菩提，中等智慧的觀察者得到緣覺菩提，下等智慧的觀察者得到聲聞菩提。所以肇論說，三乘（triyana，三種乘載）的觀法沒有不同，只是心有大小的差別罷了。 生法如果不是實有，那麼因緣和誰發生關係而輾轉相生呢？這就是因緣的意義。說生法如果不是真實存在的，那麼因緣和誰發生關係呢？這兩句是批駁外道的計較。因為因緣輾轉相生，所以正確地知道有因緣的意義，沒有另外的生性。 堅、濕、暖、動等，是凡夫愚人所分別的……清涼的八支正道。因為人的不同，所以說法不同，不是法性有不同。因為病癥不同，所以治療方法不同。
【English Translation】 English version: Outwardly observing the Dharma, some say it exists, some say it doesn't; some say it's right, some say it's wrong; some say it's gained, some say it's lost. Enduring all kinds of karmic retributions, suffering in body and mind, all arise from ignorance (avidyā, delusion about the true nature of things). Now, if I wish to sever ignorance, I must first awaken to the source of the mind. All deluded thoughts that arise from the mind originate from a state of non-awakening. One must realize that the nature of one's own mind is fundamentally without arising or ceasing, without coming or going. How can this be known? All deluded thoughts suddenly arise, but when awakened, they do not arise. What is meant by 'awakening'? For example, when greed (lobha, craving), hatred (dosa, aversion), and delusion (moha, ignorance) arise, use your own mind to observe and investigate what form these greed, hatred, and delusion have. Are they blue or yellow? Red or white? Are they in the future? In the past? In the present? Are they internal, external, or in between? Investigating, greed, hatred, and delusion have no form at all. If they originally existed, they should be visible when awakened today. Since they are not present when awakened, it is known that they arise falsely due to non-awakening. When awakened, they do not arise. Therefore, awakening is the antidote to ignorance. This present ignorance does not grasp the mind; because there is no ignorance, all deluded thoughts and afflictions do not arise. Because afflictions do not arise, karma (karma, action) does not arise. Therefore, there are no past two causes (ignorance and volitional action). Because there are no two causes, the present five effects (consciousness, name and form, six sense bases, contact, sensation) do not arise. Because the five effects do not arise, the three causes of craving (tanha, thirst), grasping (upadana, clinging), and becoming (bhava, existence) do not arise. Because the present three causes are absent, the future two resultant effects (birth and death) do not arise. This is called severing the chain of the twelve links of dependent origination (dvadasanga-pratityasamutpada, twelve links of dependent arising). The place where these twelve links of dependent origination do not exist is called nirvana (nirvana, cessation). This self-awakened sacred wisdom is called bodhi (bodhi, enlightenment). Those who observe and cultivate based on these twelve links of dependent origination are generally of three types. Observers of superior wisdom attain Buddha-bodhi; observers of middling wisdom attain Pratyekabuddha-bodhi; observers of inferior wisdom attain Sravaka-bodhi. Therefore, the Zhao Lun says, 'The methods of observation of the Three Vehicles (triyana, three vehicles) are not different; the difference lies only in the size of the mind.' If arising dharmas are not real, with whom do conditions relate to arise in succession? This is the meaning of conditions. If arising dharmas are not truly existent, with whom do conditions relate? These two sentences refute the calculations of externalists. Because conditions arise in succession, it is correctly known that there is the meaning of conditions; there is no separate arising nature. Solidity, moisture, warmth, movement, etc., are what ordinary fools discriminate... the cool Eightfold Noble Path. Because people are different, teachings are different; it is not that the nature of Dharma is different. Because illnesses are different, treatments are different.
。非真如有別。故言唯有一大乘。清涼八支道。八支道者。能生一乘果法之因也。一即八。八即一。圓融交映。無二無別。受一非余。是為偏見。
注大乘入楞伽經卷第七 大正藏第 39 冊 No. 1791 注大乘入楞伽經
注大乘入楞伽經卷第八
無常品第八
爾時大慧菩薩摩訶薩(至)所言無常復有幾種 因上凡夫虛妄起生滅見。非諸聖人。謂外道凡夫不得如實。而起無常生滅妄見。故說無常。聖人得如實理。應不起無常生滅妄見。世尊何故。亦言諸行無常。是生滅法。未知此說孰為邪正。所言無常復有幾種耳。
佛言大慧外道說有(至)生已不生無常性故 有外道說四大種性。無始造作色等諸法。作已而舍。即計所作法是其無常。
有說形處變壞是名無常(至)大種自性本來無起 自下牒釋廣破妄計七種無常也。此初牒釋破第六無常。言其中物無物無常者牒計也。謂能造下諸句即釋破也。言能造大種。所造諸法。虛妄不實其相滅壞。大種自性不可得故。本來無起。無起故無滅。何有能造所造實法言無常耶。
不生無常者謂常與無常(至)則墮外道生無常義 次牒釋破第七無常。言一切法本來寂靜。非是滅生名無常。不覺此者。則計不生以為有生法滅。名
【現代漢語翻譯】 現代漢語譯本：並非真如（Tathata，事物的真實本性）之外另有其他。所以說唯有一大乘（Mahayana，佛教教義）。清涼八支道（Eightfold Noble Path）是指能產生一乘（Ekayana，唯一佛乘）果法的因。一即是八，八即是一，圓融交相輝映，沒有二致和分別。只接受其中之一而排斥其他，這就是片面的見解。
《注大乘入楞伽經》卷第七 大正藏第 39 冊 No. 1791 《注大乘入楞伽經》
《注大乘入楞伽經》卷第八
無常品第八
當時，大慧菩薩摩訶薩（Mahasattva，偉大的菩薩）問道：『世尊，您所說的無常（Anicca，變遷，無恒常性）又有幾種呢？』因為因地的凡夫虛妄地產生生滅的見解，而不是聖人。這是說外道凡夫不能如實地瞭解實相，而產生無常生滅的虛妄見解，所以佛說無常。聖人證得了如實的道理，本不應產生無常生滅的虛妄見解。世尊為什麼也說諸行無常，是生滅法呢？我不知道這種說法誰對誰錯。您所說的無常又有幾種呢？
佛說：『大慧，外道說有四大種性（Four Great Elements），無始以來造作色等諸法，造作完畢就捨棄，因此認為所造作的法是無常的。』
『有人說形體處所變壞，這叫做無常。』從『大種自性本來無起』開始，是對虛妄計度的七種無常的解釋和破斥。這裡首先解釋和破斥第六種無常。『說其中物無物無常』是重複他們的計度。所謂『能造』以下的句子就是解釋和破斥。說能造的大種，所造的諸法，虛妄不實，它們的相狀滅壞，大種的自性不可得，本來沒有生起。沒有生起，所以沒有滅。哪裡有能造和所造的實法，說它們是無常呢？
『不生無常』是指認為常與無常，如果執著於此，就會墮入外道所說的生滅無常的意義中。接下來解釋和破斥第七種無常。『一切法本來寂靜，不是滅生叫做無常』，不覺悟這一點的人，就會認為不生就是有生法滅，叫做無常。
【English Translation】 English version: It is not that there is something other than True Suchness (Tathata, the true nature of things). Therefore, it is said that there is only one Great Vehicle (Mahayana, Buddhist teachings). The pure Eightfold Noble Path refers to the cause that produces the fruit of the One Vehicle (Ekayana, the only Buddha vehicle). One is eight, and eight is one, perfectly interpenetrating and reflecting each other, without duality or difference. Accepting only one and rejecting the others is a biased view.
Commentary on the Lankavatara Sutra, Volume 7 Taisho Tripitaka, Volume 39, No. 1791, Commentary on the Lankavatara Sutra
Commentary on the Lankavatara Sutra, Volume 8
Chapter 8: Impermanence
At that time, Mahamati Bodhisattva Mahasattva (great Bodhisattva) asked: 'World Honored One, how many kinds of impermanence (Anicca, change, transience) are there?' Because ordinary beings in the causal stage falsely generate views of arising and ceasing, not the sages. This means that non-Buddhist ordinary people cannot understand reality as it is, and generate false views of impermanence, arising, and ceasing. Therefore, the Buddha speaks of impermanence. Sages who have attained the true principle should not generate false views of impermanence, arising, and ceasing. Why does the World Honored One also say that all conditioned things are impermanent, and are subject to arising and ceasing? I do not know whose view is right and whose is wrong. How many kinds of impermanence are there that you speak of?'
The Buddha said: 'Mahamati, non-Buddhists say that there are Four Great Elements, which from beginningless time create all phenomena such as form, and then abandon them after creating them. Therefore, they consider the created phenomena to be impermanent.'
'Some say that the change and decay of form and location is called impermanence.' From 'The self-nature of the great elements is originally without arising' onwards, it is an explanation and refutation of the seven kinds of impermanence that are falsely conceived. Here, the sixth kind of impermanence is first explained and refuted. 'Saying that things within it are impermanent whether they exist or not' is a repetition of their conception. The sentences from 'That which can create' onwards are the explanation and refutation. Saying that the great elements that can create, and the phenomena that are created, are false and unreal, their characteristics are destroyed, and the self-nature of the great elements cannot be obtained, and originally do not arise. Since there is no arising, there is no ceasing. Where are the real phenomena that can create and are created, to say that they are impermanent?
'Non-arising impermanence' refers to the view that permanence and impermanence, if one clings to this, one will fall into the meaning of arising and ceasing impermanence as taught by non-Buddhists. Next, the seventh kind of impermanence is explained and refuted. 'All phenomena are originally quiescent, not ceasing and arising, which is called impermanence.' Those who do not realize this will think that non-arising is the cessation of arising phenomena, which is called impermanence.
無常也。
有物無常者謂于非常(至)而自不壞此亦如是 三牒釋破第五無常。言于非常非無常處。外道不了。計謂無常。是自生妄想也。其義云何下。徴釋譬喻彼妄計義。如經自明。
大慧現見無常與一切法(至)能令諸法成於無故 此下如來正破彼計也。謂現見物無常。與所作諸法無有異體。故云無有能作所作差別。既云此是物無常。此是所作法。無差別故。能作所作應俱是常。何以故。不見有物無常為因。而能破壞所作諸法。成於無故。
大慧諸法滅壞實亦有因但非凡愚之所能了 以外道計除物無常。無有能令人天變化有無者。是故佛言人天依正一切諸法。生起滅壞實亦有因。但非凡愚之所能了。謂一念妄想是生起滅壞因。外道不知。故以物無常為因也。
大慧異因不應生於異果(至)云何異因生於異果 自下如來破轉計也。上言無差別。破計物無常自不滅壞。能壞諸法。此謂有別。復破轉計能生諸法。故言異因不應生於異果。若實能生者。一切異法應皆相生。如粟種生麻。豆種生麥。情生無情。無情生情。彼法此法。能生所生。應無有別。而世現見諸法有別。云何妄計異因生於異果。
大慧若無常性是有法者(至)所無常法皆應是常 若計物無常性為能生因是有法者。應同所
【現代漢語翻譯】 現代漢語譯本： 無常啊。（Anitya，指事物變化的本性）
所謂『有物無常』，是指在非常（Nitya，指永恒不變的性質）的狀態下，自身卻不會毀壞。這也是同樣的道理。這是第三次用類比來解釋，破斥第五種無常的觀點。說在非常之處並非沒有無常。外道（Tirthika，指佛教以外的修行者）不明白這個道理，認為那就是無常，這完全是自己產生的妄想。『其義云何下』，這是提問並解釋譬喻，說明他們妄加揣測的含義，經文自己會闡明。
大慧（Mahamati，菩薩名），現見無常與一切法（Dharma，指宇宙間一切事物和現象）……能夠使諸法歸於空無。這是下面如來（Tathagata，佛的稱號）正式破斥他們的觀點。意思是說，現見事物是無常的，與所造作的諸法沒有本質上的區別。所以說沒有能作者和所作者的差別。既然說『這是物無常』，『這是所作法』，因為沒有差別，那麼能作者和所作者都應該是常。為什麼呢？因為沒有看到以物無常為原因，而能夠破壞所造作的諸法，使之歸於空無。
大慧，諸法的滅壞實際上是有原因的，只不過不是凡夫愚人所能理解的。因為外道認為除了物無常之外，沒有能夠使人天（Deva，天神）變化、有無的原因。所以佛說，人天所依的正報（指眾生所受的果報）和依報（指眾生所處的環境）一切諸法，生起和滅壞實際上是有原因的，只不過不是凡夫愚人所能理解的。所謂一念妄想，就是生起和滅壞的原因，外道不知道，所以才把物無常當作原因。
大慧，不同的原因不應該產生不同的結果……為什麼不同的原因會產生不同的結果呢？下面如來破斥他們轉變的觀點。上面說沒有差別，破斥他們認為物無常自身不會滅壞，卻能破壞諸法的觀點。這裡說有差別，再次破斥他們認為物無常能夠產生諸法的觀點。所以說不同的原因不應該產生不同的結果。如果真的能夠產生，那麼一切不同的法都應該能夠相互產生，比如粟的種子產生麻，豆的種子產生麥，有情（Sentient beings，指有情感和意識的生命）產生無情（Inanimate objects，指沒有情感和意識的物體），無情產生有情。彼法和此法，能生和所生，應該沒有區別。可是世間現在看到諸法是有區別的，怎麼能妄加揣測說不同的原因會產生不同的結果呢？
大慧，如果無常的性質是有法（Bhava，指存在）的話……那麼所有無常的法都應該是常。如果認為物無常的性質是能夠產生的原因，是有法的話，那麼應該和所……
【English Translation】 English version: Impermanence.
That which is called 'the impermanence of things' refers to that which, being in a state of non-permanence, does not itself perish. This is also the same principle. This is the third analogy to explain and refute the fifth view of impermanence. To say that in a place of non-permanence, there is no impermanence. The Tirthikas (non-Buddhist practitioners) do not understand this, thinking that it is impermanence, which is entirely a delusion of their own making. 'What is its meaning?' This is to question and explain the metaphor, clarifying the meaning of their unfounded speculation, which the sutra itself will elucidate.
Mahamati (name of a Bodhisattva), the visible impermanence is not different from all dharmas (teachings/phenomena)... able to cause all dharmas to become void. This is where the Tathagata (Buddha) formally refutes their view. It means that the visible impermanence of things is not essentially different from the created dharmas. Therefore, it is said that there is no difference between the creator and the created. Since it is said, 'This is the impermanence of things,' and 'This is the created dharma,' because there is no difference, then both the creator and the created should be permanent. Why? Because it is not seen that the impermanence of things is the cause that can destroy the created dharmas, causing them to return to voidness.
Mahamati, the destruction of dharmas actually has a cause, but it is not something that ordinary fools can understand. Because the Tirthikas believe that apart from the impermanence of things, there is no cause that can cause the transformation, existence, or non-existence of humans and devas (gods). Therefore, the Buddha said that all dharmas, including the retribution (the result of karma) and the environment (the conditions in which beings live) that humans and devas rely on, actually have a cause for their arising and destruction, but it is not something that ordinary fools can understand. The so-called one thought of delusion is the cause of arising and destruction, which the Tirthikas do not know, so they regard the impermanence of things as the cause.
Mahamati, different causes should not produce different results... Why do different causes produce different results? Below, the Tathagata refutes their changed view. Above, it was said that there is no difference, refuting their view that the impermanence of things does not perish itself but can destroy dharmas. Here, it is said that there is a difference, again refuting their view that the impermanence of things can produce dharmas. Therefore, it is said that different causes should not produce different results. If it could really produce them, then all different dharmas should be able to produce each other, such as millet seeds producing hemp, bean seeds producing wheat, sentient beings producing inanimate objects, and inanimate objects producing sentient beings. This dharma and that dharma, the producer and the produced, should be no different. But the world now sees that dharmas are different, so how can one speculate that different causes produce different results?
Mahamati, if the nature of impermanence is a bhava (existence)... then all impermanent dharmas should be permanent. If it is thought that the nature of the impermanence of things is a cause that can produce, and is a bhava, then it should be the same as what...
作性不究竟。自是無常也。自無常故。何能滅壞生起諸法。所無常法皆應是常。何以故。既同所作。而計常住自不滅壞。故所作法皆是常也。
大慧若無常性住諸法中(至)故其自性亦不壞滅 若計物無常性。常住一切諸法之中。而能有無生。滅諸法者。既住諸法中。應同諸法墮於三世俱滅壞也。自體不有。豈能令物無常乎。一切外道。妄計大種體性不壞。言造色壞。色者即是大種差別和合而有。離異不異。故其色自性。亦不壞滅耳。
大慧三有之中能造所造(至)能生於物而不滅耶 此總結破物無常見。如文可知。以上破物無常竟。
始造即舍無常者非大種(至)當知是非始造無常 四牒釋破第一始造即舍無常。謂諸外道所計。不出互自共三為能造也。言非大種互過大種以各別故者。謂堅濕等本無自性。其用互有相違。不能更互以造於色。故破云以各別故。如下偈曰。大種無自性。又云大種互相違。安能造於色也。言非自相造。以無異故者。自獨也。謂大種性本自無生。不能獨起以造於色。故破云以無異故。如下偈曰。大種本無生。故無所造色也。言非復共造。以乖離故者。共者同和之義。謂四大種性自乖離。遞相凌滅。如水不容火等。豈能共同而造於色。故破云以乖離故。如下偈曰。火乃燒于
【現代漢語翻譯】 現代漢語譯本： 『作性不究竟。自是無常也。』意思是說，如果創造的性質不徹底，那麼它本身就是無常的。因為它是無常的，怎麼能滅壞和生起諸法呢？如果所說的無常法都應該是常，這是為什麼呢？既然它們都是被創造出來的，卻認為它是常住而不滅壞的，那麼所有被創造出來的法都應該是常的。
『大慧若無常性住諸法中（至）故其自性亦不壞滅』。如果認為無常的性質常住在一切諸法之中，並且能夠生滅諸法，那麼既然它常住在諸法之中，就應該和諸法一樣，墮入三世（過去、現在、未來）而一同滅壞。如果它自身都不存在，又怎麼能使事物無常呢？一切外道妄想地認為四大種（地、水、火、風）的體性不壞，說能造的色會壞。色，就是四大種差別和合而有的。它既不是和四大種相同，也不是和四大種相異，所以它的自性也不會壞滅。
『大慧三有之中能造所造（至）能生於物而不滅耶』。這是總結性地破斥事物無常的觀點，意思如文字所表達的那樣。以上是破斥事物無常的論述。
『始造即舍無常者非大種（至）當知是非始造無常』。這是進一步解釋和破斥第一種觀點，即『始造即舍』的無常。這裡所說的，是各種外道所認為的，不外乎是互相、自身、共同這三種作為能造的原因。『言非大種互過大種以各別故者』，意思是說，堅硬、潮濕等性質本身沒有自性，它們的作用是互相違背的，不能互相創造色。所以破斥說，因為它們是各自分別的。如下面的偈頌所說：『大種無自性』，又說『大種互相違』，怎麼能創造色呢？『言非自相造。以無異故者』，自身是單獨的。意思是說，四大種的性質本身沒有生起，不能獨自生起以創造色。所以破斥說，因為它們沒有差別。如下面的偈頌所說：『大種本無生』，所以沒有所造的色。『言非復共造。以乖離故者』，共同是指相同和合的意思。意思是說，四大種的性質是互相乖離的，互相侵凌滅亡，就像水不能容納火一樣，怎麼能共同創造色呢？所以破斥說，因為它們是互相乖離的。如下面的偈頌所說：火會燃燒
【English Translation】 English version: 'The nature of creation is not complete. It is impermanent.' This means that if the nature of creation is not thorough, then it itself is impermanent. Because it is impermanent, how can it destroy and generate all dharmas? If the so-called impermanent dharmas should all be permanent, why is that? Since they are all created, yet it is believed that they are permanent and indestructible, then all created dharmas should be permanent.
'Mahamati, if impermanence dwells in all dharmas (to) therefore its self-nature is also not destroyed.' If it is believed that the nature of impermanence dwells permanently in all dharmas and can generate and destroy all dharmas, then since it dwells in all dharmas, it should, like all dharmas, fall into the three times (past, present, future) and be destroyed together. If it does not exist itself, how can it make things impermanent? All heretics falsely believe that the essence of the four great elements (earth, water, fire, wind) is indestructible, saying that the form that can be created will be destroyed. Form is the differentiation and combination of the four great elements. It is neither the same as nor different from the four great elements, so its self-nature will not be destroyed.
'Mahamati, among the three realms of existence, the creator and the created (to) can generate things without being destroyed?' This is a summary refutation of the view that things are impermanent, and the meaning is as expressed in the text. The above is a discussion of refuting the impermanence of things.
'That which is initially created and then abandoned as impermanent is not a great element (to) know that this is not an initially created impermanence.' This is a further explanation and refutation of the first view, that of 'initially created and then abandoned'. What is said here is that what various heretics believe in is nothing more than mutual, self, and common as the causes of creation. 'The statement that it is not the great elements mutually creating each other because they are separate' means that properties such as hardness and wetness do not inherently have self-nature, and their functions are mutually contradictory, unable to mutually create form. Therefore, the refutation says that it is because they are separate. As the following verse says: 'The great elements have no self-nature,' and also says, 'The great elements are mutually contradictory,' how can they create form? 'The statement that it is not self-created because there is no difference' means that the self is separate. It means that the nature of the four great elements does not inherently arise and cannot independently arise to create form. Therefore, the refutation says that it is because they have no difference. As the following verse says: 'The great elements are inherently unarisen,' so there is no created form. 'The statement that it is not jointly created because they are discordant' means that common refers to the meaning of being the same and harmonious. It means that the natures of the four great elements are mutually discordant, invading and destroying each other, just as water cannot contain fire, how can they jointly create form? Therefore, the refutation says that it is because they are mutually discordant. As the following verse says: Fire will burn
色。水復為壞爛。風能令散滅。云何色得生也。當知非是始造無常者。結破也。
形狀壞無常者此非能造(至)比見墮在數論之中 五牒釋破第二無常。計但滅形狀長短等見。不滅能所造體。此見墮在僧佉中也。
色即是無常者謂此即是形狀無常(至)唯有言說故 六牒釋破第三無常。計大種性常住不滅。為能作者若亦無常。則無世事。如是所計墮于外道盧迦耶見。以彼妄見諸法自相生。唯有言說。無自性相故。
轉變無常者謂色體變(至)而金無改此亦如是 七牒釋破第四無常。計色質變異名無常。非大種體名無常也。故舉金作嚴具喻之。嚴具有變異名無常。而金無改非無常也。此色法體變異無常亦如是。
大慧如是等種種外道(至)能造所造則皆斷滅 總結上七種無常。及等餘外道妄想分別見無常性。如彼計謂火燒四大時。而不能燒諸大自相。言若能燒者。能造所造后應斷滅。以見不斷故。計大種性常。
大慧我說諸法非常無常(至)則不分別能所造故 此明如來自覺聖智所證實法。凡有說示如證而說。不同外道常無常見。何以故爾。謂了外法虛妄不實離執取故。乃至離有無見。不妄分別能所造故。通有十義釋成正理。如文可知。
大慧世間出世間(至)非諸凡愚之所能知
【現代漢語翻譯】 現代漢語譯本 『色』（Rūpa，物質）會被水破壞腐爛，風能使之消散。怎麼能說『色』是生出來的呢？應當知道，『色』並非一開始就是常住不變的。這是對執著于『結』（Klesha，煩惱）不滅的破斥。
認為形狀的改變是無常，但『色』的本體不變。這種觀點認為『色』的本體是能造者，形狀是所造者。這種觀點類似於數論派（Samkhya）的觀點。
認為『色』就是無常，是指『色』的形狀是無常的。這種觀點認為四大種性（Mahābhūta）是常住不變的，只有言說是無常的。如果四大種性也是無常的，那麼世間萬事萬物都無法存在。這種觀點類似於外道盧迦耶（Lokāyata）派的觀點，他們妄見諸法自生，只有言說，沒有自性。
認為轉變是無常，是指『色』的本體會變化。這種觀點認為『色』的本質會變異，但這不代表四大種性的本體是無常的。就像用金子製作裝飾品，裝飾品會變化，但金子本身沒有改變，不是無常的。『色』的本體變異無常也是如此。
大慧（Mahamati），像這樣種種外道妄想分別，執著于無常的見解。他們認為火燃燒四大時，不能燃燒四大各自的自相。如果能燃燒，那麼能造者和所造者最終都應該斷滅。因為他們看到四大沒有斷滅，所以認為四大種性是常住的。
大慧，我說諸法非常也非無常。因為如來以自覺聖智所證的實法，凡有所說，都如實而說，不同於外道的常無常見。為什麼呢？因爲了知外法虛妄不實，遠離執取，乃至遠離有無之見，不妄加分別能造者和所造者。總共有十種意義來解釋成就正理，如經文所說。
大慧，世間和出世間的智者所能理解的道理，不是那些凡夫愚人所能理解的。
【English Translation】 English version 'Rūpa' (matter) is destroyed and decayed by water, and wind can scatter it. How can it be said that 'rūpa' is produced? It should be known that 'rūpa' is not initially permanent. This is a refutation of clinging to the non-destruction of 'Klesha' (affliction).
The view that the change of shape is impermanent, but the substance of 'rūpa' remains unchanged. This view holds that the substance of 'rūpa' is the creator, and the shape is the created. This view is similar to that of the Samkhya school.
The view that 'rūpa' is impermanent means that the shape of 'rūpa' is impermanent. This view holds that the four great elements (Mahābhūta) are permanent, and only speech is impermanent. If the four great elements were also impermanent, then all things in the world could not exist. This view is similar to that of the Lokāyata school of externalists, who falsely believe that all dharmas arise spontaneously, with only speech and no self-nature.
The view that transformation is impermanent means that the substance of 'rūpa' changes. This view holds that the essence of 'rūpa' changes, but this does not mean that the substance of the four great elements is impermanent. Just like using gold to make ornaments, the ornaments change, but the gold itself does not change and is not impermanent. The impermanence of the transformation of the substance of 'rūpa' is also like this.
Mahamati, like this, various externalists imagine and discriminate, clinging to the view of impermanence. They believe that when fire burns the four great elements, it cannot burn the respective self-nature of the four great elements. If it could burn, then both the creator and the created should eventually be destroyed. Because they see that the four great elements are not destroyed, they believe that the four great elements are permanent.
Mahamati, I say that all dharmas are neither permanent nor impermanent. Because the Tathagata speaks truthfully according to the real dharma realized by self-awakened holy wisdom, unlike the externalists' views of permanence and impermanence. Why is this so? Because he knows that external dharmas are false and unreal, and is free from clinging, even free from the views of existence and non-existence, and does not falsely discriminate between the creator and the created. There are a total of ten meanings to explain and accomplish the right principle, as stated in the sutra.
Mahamati, the principles that wise people in the world and beyond can understand are not something that ordinary foolish people can understand.
言世出世間。及出世間最勝上上諸法。皆唯是心無有外法。非常無常。若不能了則墮惡見。依自妄想而計言說。計常無常。此三種法所有方便語言分別。亦非凡愚所能覺知。
爾時世尊重說頌言始造即便舍形狀有轉變色物等無常外道妄分別 言七種無常。是諸外道妄分別見。
諸法無滅壞諸大自性住外道種種見如是說無常 是法住法位。世間相常住。故言諸法無滅壞。諸大自性住。外道不了。計大種常。造色無常。故言外道種種見。如是說無常。
彼諸外道眾皆說不生滅諸大性自常誰是無常法 離能無所。離所無能。既能造大種說不生滅。其性自常。誰是無常所造色法。
能取及所取一切唯是心(至)一切不可得 能取妄見。所取妄塵。梵天等法虛妄不實。離於心量皆不可得耳。
現證品第九
爾時大慧菩薩摩訶薩(至)及諸外道錯亂之中 因上言世間出世間。及出世間上上諸法。即有菩薩聲聞緣覺。斷世間生死。入出世間滅盡三昧樂。及得諸地次第相續相。故大慧舉滅盡三昧。及地次第相續相請問如來。欲顯三乘聖凡優劣。令修勝行證佛果海。不墮權乘及諸邪見迷惑中耳。
佛言諦聽當爲汝說(至)心意意識分別想滅 言菩薩至六地。及聲聞緣覺。同斷三界煩惱生死
【現代漢語翻譯】 現代漢語譯本：
佛說，關於世間法、出世間法，以及出世間最殊勝的法，都只是心的顯現，沒有心外的法。這些法既不是恒常不變的，也不是永恒變遷的。如果不能理解這一點，就會陷入錯誤的見解，依賴自己的虛妄想法而進行計度和言說，執著于常或無常。這三種法所包含的方便語言和分別，也不是凡夫愚人所能覺知的。
當時，世尊用偈頌說道：『剛創造出來就捨棄，形狀和顏色都有轉變，事物等等都是無常的，外道妄加分別，說有七種無常。』這些都是外道的虛妄分別見解。
『諸法沒有滅壞，地水火風四大（Mahabhuta）的自性常住。』外道有種種見解，這樣說無常。『法安住於法的本位，世間的現象是常住的。』所以說諸法沒有滅壞，四大（Mahabhuta）的自性常住。外道不能理解，認為四大（Mahabhuta）是常，所造的色法是無常。所以說外道有種種見解，這樣說無常。
那些外道眾都說不生不滅，四大（Mahabhuta）的自性本來就是常，誰是無常法？離開了能造作的，就沒有所造作的；離開了所造作的，就沒有能造作的。既然能造作四大（Mahabhuta）卻說不生不滅，它的自性本來就是常，那麼誰是無常的所造色法？
能取和所取，一切都只是心（Citta）的顯現，（乃至）一切都不可得。能取是虛妄的見解，所取是虛妄的塵境。梵天（Brahma）等等的法虛妄不實，離開了心的度量，都是不可得到的。
現證品第九
當時，大慧菩薩摩訶薩（Mahasattva），（乃至）以及各種外道的錯亂之中。因為上面說到世間、出世間，以及出世間最殊勝的法，所以有菩薩、聲聞、緣覺，斷除世間的生死，進入出世間的滅盡三昧（Nirodha-samapatti）的快樂，以及獲得諸地的次第相續相。所以大慧菩薩舉出滅盡三昧（Nirodha-samapatti），以及諸地次第相續相來請問如來，想要顯示三乘聖凡的優劣，使修行者修習殊勝的行，證得佛果的智慧大海，不墮入權巧方便的乘以及各種邪見的迷惑之中。
佛說：『仔細聽著，我當爲你解說，（乃至）心意意識的分別想滅。』說菩薩到第六地，以及聲聞緣覺，共同斷除三界的煩惱生死。
【English Translation】 English version:
The Buddha said, regarding mundane and supramundane dharmas, and the most supreme supramundane dharmas, all are merely manifestations of the mind (Citta), there are no dharmas outside the mind. These dharmas are neither permanent nor impermanent. If one cannot understand this, one will fall into wrong views, relying on one's own deluded thoughts to speculate and speak, clinging to permanence or impermanence. The expedient language and distinctions contained in these three types of dharmas are not something that ordinary fools can comprehend.
At that time, the World Honored One spoke in verse: 'As soon as it is created, it is abandoned; shapes and colors change; things and so on are impermanent; externalists falsely discriminate, saying there are seven types of impermanence.' These are all the false discriminating views of externalists.
'Dharmas are not destroyed, the self-nature of the four great elements (Mahabhuta) abides.' Externalists have various views, thus speaking of impermanence. 'Dharma abides in the position of dharma, the phenomena of the world are permanent.' Therefore, it is said that dharmas are not destroyed, the self-nature of the four great elements (Mahabhuta) abides. Externalists cannot understand, thinking that the four great elements (Mahabhuta) are permanent, and the created form is impermanent. Therefore, it is said that externalists have various views, thus speaking of impermanence.
Those externalist groups all say that there is no birth and no death, the self-nature of the four great elements (Mahabhuta) is originally permanent, who is the impermanent dharma? Separated from the able to create, there is nothing to be created; separated from the created, there is no able to create. Since it can create the four great elements (Mahabhuta) but says there is no birth and no death, its self-nature is originally permanent, then who is the impermanent created form?
The grasper and the grasped, all are merely manifestations of the mind (Citta), (even) all are unattainable. The grasper is a deluded view, the grasped is a deluded object. Brahma (Brahma) and other dharmas are false and unreal, apart from the measure of the mind, all are unattainable.
Chapter Nine on Direct Realization
At that time, the Mahasattva (Mahasattva) Mahamati, (even) and among the confusions of various externalists. Because it was mentioned above about the mundane, supramundane, and the most supreme supramundane dharmas, therefore there are Bodhisattvas, Sravakas, and Pratyekabuddhas, who cut off the cycle of birth and death in the mundane world, enter the bliss of Nirodha-samapatti (Nirodha-samapatti) in the supramundane world, and obtain the successive phases of the stages. Therefore, Mahamati Bodhisattva raised the Nirodha-samapatti (Nirodha-samapatti), and the successive phases of the stages to ask the Tathagata, wanting to show the superiority and inferiority of the three vehicles, so that practitioners can cultivate superior practices, realize the wisdom ocean of the Buddha fruit, and not fall into the expedient vehicle and the delusions of various wrong views.
The Buddha said: 'Listen carefully, I will explain it for you, (even) the discriminating thoughts of mind, intellect, and consciousness cease.' Saying that Bodhisattvas up to the sixth stage, and Sravakas and Pratyekabuddhas, jointly cut off the afflictions and birth and death of the three realms.
。能入滅盡三昧。七地菩薩迥異二乘。唸唸恒入無有間斷。二乘有煩惱生死可斷。故不能唸唸恒入。八地菩薩無功用道。恒在三昧無出入相。而同聲聞緣覺涅槃。滅妄想心識也。
始從初地乃至六地(至)能取所取之相而生執著 明初地至六地菩薩。雖未盡滅心意意識。已能修行觀察諸法由分別有。粗分別想更不現行。凡愚不覺無始以來過惡虛偽習氣所熏。于自心變能所取相。故起計著。如鐵孕垢而自毀傷。
大慧八地菩薩所得三昧(至)是故於中生涅槃想 言此八地菩薩。初得無生法忍。覺一切法如幻如夢。心量妄想息滅。諸佛以七種加勸。於三昧門不入涅槃。若不蒙加勸發。即不修行廣大行愿悲化有情。亦如聲聞緣覺斷佛種姓。是故如來為示無量難思功德。令其滿足成佛果海。無墮二乘于無生三昧生涅槃想也。然此品言聲聞緣覺。是昔菩薩退菩提愿者。彼定性趣寂二乘。尚不能知初地之法。況能分同八地菩薩得無生忍耶。
大慧七地菩薩善能觀察(至)漸入諸地具菩提分法 言七地菩薩。善觀心識妄想斷。我我所生滅自共相。無礙辨才善巧決定。雖未能滅心識流注。已於三昧而得自在。漸入諸地具足菩薩菩提分法。言四無礙辨者。謂法義詞及以樂說。義如別釋。
大慧我恐諸菩薩(至)
【現代漢語翻譯】 現代漢語譯本：能夠進入滅盡三昧（一種高級禪定狀態）。七地菩薩與二乘（聲聞乘和緣覺乘）截然不同，能夠唸唸不斷地進入滅盡定。二乘有煩惱和生死可以斷除，所以不能唸唸不斷地進入。八地菩薩處於無功用道，恒常處於三昧之中，沒有出入的相狀，這與聲聞和緣覺的涅槃相似，都是滅除妄想心識。
從初地到六地（直到）對能取和所取的相狀產生執著——說明初地到六地的菩薩，雖然沒有完全滅盡心、意、意識，已經能夠修行觀察諸法是由分別而產生的，粗顯的分辨念頭不再現行。凡夫愚昧，不覺悟無始以來被過惡虛偽的習氣所薰染，對自心變現的能取和所取之相產生計較執著，就像鐵中生出污垢而自我毀傷一樣。
大慧，八地菩薩所得到的三昧（直到）因此在其中產生涅槃的想法——說明這位八地菩薩，初次得到無生法忍（對一切法不生不滅的證悟），覺悟一切法如幻如夢，心量和妄想止息滅除。諸佛用七種方法加以勸勉，使他們不進入涅槃的三昧之門。如果不是蒙受諸佛的加持勸發，他們就不修行廣大的行愿，悲憫教化有情眾生，也就像聲聞和緣覺一樣斷絕了佛的種姓。因此，如來為他們展示無量難以思議的功德，使他們圓滿成就佛果海，不墮入二乘，在無生三昧中產生涅槃的想法。然而，這一品所說的聲聞和緣覺，是過去退失菩提愿的菩薩。那些定性趣向寂滅的二乘，尚且不能瞭解初地菩薩的境界，更何況能分享八地菩薩所得到的無生法忍呢？
大慧，七地菩薩善於觀察（直到）逐漸進入各個地，具足菩提分法——說明七地菩薩，善於觀察心識妄想的斷滅，以及我與我所的生滅、自相和共相，具有無礙的辯才，善巧地作出決斷。雖然還未能滅除心識的流注，但已經在三昧中獲得了自在，逐漸進入各個地，具足菩薩的菩提分法。所說的四無礙辯才，是指法無礙、義無礙、詞無礙以及樂說無礙，其含義在其他地方有分別解釋。
大慧，我恐怕諸菩薩（直到）
【English Translation】 English version: One can enter the Nirodha-samapatti (cessation attainment). The seventh-ground Bodhisattva is distinctly different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), constantly entering it thought after thought without interruption. The Two Vehicles have afflictions and samsara that can be severed, therefore they cannot constantly enter it thought after thought. The eighth-ground Bodhisattva is in the path of non-effort, constantly in samadhi without the appearance of entering or exiting, which is similar to the Nirvana of Śrāvakas and Pratyekabuddhas, extinguishing the mind and consciousness of delusion.
From the first ground to the sixth ground (until) attachment arises to the aspects of the grasper and the grasped—explains that Bodhisattvas from the first to the sixth grounds, although they have not completely extinguished mind, thought, and consciousness, are already able to cultivate and observe that all dharmas arise from discrimination, and coarse thoughts of discrimination no longer manifest. Ordinary fools are unaware that they are influenced by the habits of past evils and falsities since beginningless time, and they generate attachment to the aspects of the grasper and the grasped transformed by their own minds, just like iron breeds rust and destroys itself.
Mahamati, the samadhi attained by the eighth-ground Bodhisattva (until) therefore, they generate the thought of Nirvana within it—explains that this eighth-ground Bodhisattva, for the first time, attains the Anutpattika-dharma-kshanti (acceptance of the non-arising of all dharmas), realizing that all dharmas are like illusions and dreams, and the measure of the mind and deluded thoughts cease and are extinguished. The Buddhas encourage them with seven kinds of methods, so that they do not enter the gate of Nirvana of samadhi. If they were not to receive the encouragement of the Buddhas, they would not cultivate vast practices and vows, and compassionately teach sentient beings, and would also sever the Buddha lineage like Śrāvakas and Pratyekabuddhas. Therefore, the Tathagata shows them immeasurable and inconceivable merits, so that they can fulfill the ocean of the Buddha fruit, and not fall into the Two Vehicles, generating the thought of Nirvana in the Anutpattika-samadhi. However, the Śrāvakas and Pratyekabuddhas mentioned in this chapter are Bodhisattvas who have retreated from their Bodhi vows in the past. Those Two Vehicles who are fixed in their nature and inclined towards tranquility are not even able to understand the dharma of the first ground, let alone share the Anutpattika-dharma-kshanti attained by the eighth-ground Bodhisattva?
Mahamati, the seventh-ground Bodhisattva is skilled in observing (until) gradually enters the various grounds, fully possessing the factors of Bodhi—explains that the seventh-ground Bodhisattva is skilled in observing the cessation of mind and consciousness, as well as the arising and ceasing, self-aspects and common-aspects of the self and what belongs to the self, possesses unobstructed eloquence, and skillfully makes decisions. Although they have not yet extinguished the flow of mind and consciousness, they have already attained freedom in samadhi, gradually entering the various grounds, fully possessing the factors of Bodhi of a Bodhisattva. The so-called four unobstructed eloquence refers to unobstructedness in dharma, meaning, words, and joyful exposition, the meanings of which are explained separately elsewhere.
Mahamati, I fear that the Bodhisattvas (until)
我及諸佛為如是說 欲令菩薩。覺陰界入自共相等虛假不實。善於諸地相續次第。對治妄想不墮外道惡見邪徑。故如此說。然彼諸法有無生滅。實不可得。愚夫不知。是故諸佛皆以方便作是說耳。
大慧聲聞緣覺至於菩薩(至)生涅槃覺非寂滅慧 退菩提愿聲聞緣覺。于第八地中。味著無生三昧。為彼所醉。不達三界自共相虛妄。妄緣人法二無我空處。作涅槃想。不見諸法自性寂滅。為真涅槃。
大慧諸菩薩摩訶薩(至)得於如來自證地故 言八地菩薩。雖見無生三昧樂。為本願哀愍大悲成就。滿十大愿度脫眾生。不證無生以為涅槃。然非不起菩提分佛法正因。隨於智慧如實修行。如是故得入如來地也。
大慧如人夢中方便度河(至)意識夢中之所現耳 覺竟無水。船筏非真。夢時見河。船筏非妄。以譬得八地覺已。本無生死。故菩提分功德非真。七地未覺。心量未滅。故菩提分功德非妄。但是無始見覺聞知。曾所更事熏習不斷。故心意識妄想夢現。言離有無念者。考餘二本。當作墮有無念也。
大慧菩薩摩訶薩(至)所得涅槃非滅壞也 言菩薩從初地至七地。增進修行。合上如人夢中方便度河。入于第八。得無分別智。合上未度便覺。見一切法已下。合上覺已思唯等。文互影略更相映顯。
【現代漢語翻譯】 現代漢語譯本： 我和諸佛是這樣說的，想要讓菩薩覺悟陰（五陰，即色、受、想、行、識）、界（十八界，即六根、六塵、六識）、入（十二入，即六根、六塵）的自相、共相等等都是虛假不實的。善於瞭解諸地的相續次第，對治妄想，不墮入外道惡見邪徑，所以這樣說。然而那些法，無論是有還是無，是生還是滅，實際上都是不可得的。愚昧的人不明白這個道理，所以諸佛都用方便法門這樣說。
大慧，聲聞、緣覺乃至菩薩，如果執著于生和涅槃的覺悟，認為那不是寂滅的智慧，就會退失菩提愿。聲聞、緣覺在第八地中，貪戀無生三昧，被它所迷惑，不明白三界的自相、共相都是虛妄的，錯誤地執著於人無我和法無我的空性之處，產生涅槃的念頭，看不到諸法的自性本來就是寂滅的，才是真正的涅槃。
大慧，諸位菩薩摩訶薩，之所以能夠得到如來自證的境界，是因為八地菩薩雖然見到無生三昧的快樂，但爲了本願和哀愍眾生的大悲心，成就圓滿了十大愿，度脫眾生，不把證得無生當作涅槃。而且不會停止發起菩提分佛法的正因，隨著智慧如實地修行，這樣才能進入如來地。
大慧，就像人在夢中方便地渡河，（船筏等等）都是意識在夢中所顯現的。醒來之後，發現沒有水，船筏也不是真實的。夢中見到河，船筏不是虛妄的。以此比喻，得到八地覺悟之後，本來就沒有生死，所以菩提分的功德不是真實的。七地沒有覺悟，心量沒有滅除，所以菩提分的功德不是虛妄的。但這只是無始以來見覺聞知，曾經經歷過的事情不斷熏習，所以心意識的妄想在夢中顯現。說到離開有無的念頭，考察其餘兩個版本，應當是墮入有無的念頭。
大慧，菩薩摩訶薩，所得到的涅槃不是滅壞。 菩薩從初地到七地，增進修行，合上文如人在夢中方便渡河。進入第八地，得到無分別智，合上文未渡便覺。見到一切法以下，合上文覺已思惟等等。文意互相影響，略有省略，互相映襯顯明。
【English Translation】 English version: I and all the Buddhas speak in this way, desiring to enable Bodhisattvas to awaken to the fact that the Skandhas (five aggregates: form, feeling, perception, volition, and consciousness), Dhatus (eighteen realms: six sense organs, six sense objects, and six sense consciousnesses), and Ayatanas (twelve entrances: six sense organs and six sense objects), their self-nature, common nature, etc., are all false and unreal. To be skilled in understanding the sequential order of the Bhumis (stages of the Bodhisattva path), to counteract delusions, and not to fall into the heretical paths of externalist views and evil opinions, therefore, I speak in this way. However, those Dharmas, whether existent or nonexistent, arising or ceasing, are in reality unattainable. Ignorant people do not understand this, so all the Buddhas use expedient means to speak in this way.
Mahamati, Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and even Bodhisattvas, if they cling to the awakening of birth and Nirvana, thinking that it is not the wisdom of quiescence, will regress from the Bodhi vow. Sravakas and Pratyekabuddhas in the eighth Bhumi, become attached to the Samadhi of Non-origination, intoxicated by it, not understanding that the self-nature and common nature of the three realms are all illusory, falsely clinging to the emptiness of the two non-selves (non-self of persons and non-self of phenomena), giving rise to the thought of Nirvana, not seeing that the self-nature of all Dharmas is inherently quiescent, which is true Nirvana.
Mahamati, the Bodhisattva-Mahasattvas, are able to attain the self-realized state of the Tathagatas (Thus Come Ones) because the Bodhisattvas of the eighth Bhumi, although seeing the joy of the Samadhi of Non-origination, fulfill the ten great vows to liberate sentient beings due to their original vows and great compassion for sentient beings, and do not regard attaining non-origination as Nirvana. Moreover, they do not cease to initiate the right cause of the Bodhi-partaking Buddha-Dharma, and cultivate according to wisdom in accordance with reality, thus they are able to enter the Tathagata-ground.
Mahamati, it is like a person conveniently crossing a river in a dream, (the boat, raft, etc.) are all manifested by consciousness in the dream. Upon awakening, one finds that there is no water, and the boat and raft are not real. Seeing the river and the boat and raft in the dream is not false. By analogy, after attaining the awakening of the eighth Bhumi, there is originally no birth and death, so the merit of the Bodhi-partaking is not real. Before the seventh Bhumi is awakened, the measure of the mind has not been extinguished, so the merit of the Bodhi-partaking is not false. But this is only the continuous perfuming of seeing, hearing, knowing, and experiencing from beginningless time, so the delusions of mind, consciousness, and intellect appear in the dream. Speaking of leaving the thought of existence and non-existence, examining the other two versions, it should be falling into the thought of existence and non-existence.
Mahamati, the Nirvana attained by the Bodhisattva-Mahasattva is not annihilation. The Bodhisattva progresses in cultivation from the first Bhumi to the seventh Bhumi, corresponding to the previous text of a person conveniently crossing a river in a dream. Entering the eighth Bhumi, one attains non-discriminating wisdom, corresponding to the previous text of awakening before crossing. Seeing all Dharmas and below, corresponding to the previous text of thinking after awakening, etc. The meanings of the texts influence each other, are slightly abbreviated, and reflect and illuminate each other clearly.
可以意得。
大慧第一義中無有次第(至)此則名為寂滅之法 第一義中言思路絕。唯自覺智所證相應。不得說有十地對治。次第相續相。此則強名寂滅法也。
爾時世尊重說頌言諸住及佛地唯心無影像(至)余則我所得 住亦地也。無影像即無所有也。七地已還總名心量未滅。八地已上名無所有。十地已去方言佛也。故云此二地名住。余則我所得也。
自證及清凈此則是我地(至)或有先時化 初半偈頌法身。次一偈頌報身。第三一偈頌化身。報化皆由法身有也。
于彼說三乘皆是如來地(至)無相有何次 如來方便隨情說法。即有諸乘。第一義中何有次第。故思益經云。得諸法正性者。不從一地至於一地。是知以實映權。方便相盡。皆無所有。
如來常無常品第十
爾時大慧菩薩摩訶薩(至)為常為無常 因上此是去來今諸佛之所說。若如來墮三世者。則是無常。故問如來應正等覺。為常為無常也。
佛言大慧如來應正等覺(至)然佛如來實非斷滅 言佛是常是無常。俱有過咎。云何有過咎。若如來常者。則同外道計神我等為能作者。為能作常。若無常者。則同世間有為作法。為相所相。畢竟敗壞成於無有。法身應斷滅。然佛如來實非斷常。
大慧一切所作如
【現代漢語翻譯】 現代漢語譯本： 可以意得。
大慧，在第一義（Paramārtha，最高真理）中沒有次第（krama，順序），（至）這被稱為寂滅之法（nirodha-dharma，止息之法）。在第一義中，言語和思路都已斷絕，唯有自證智（sva-saṃvedana-jñāna，自我體驗的智慧）所證悟的境界相應。不能說有十地（daśa-bhūmi，菩薩修行的十個階段）的對治（pratipakṣa，克服）和次第相續相（krama-saṃtati-lakṣaṇa，連續的順序）。這只是勉強稱之為寂滅之法。
這時，世尊（Lokajyestha，佛陀的尊稱）重說頌言：諸住（sthita，安住）及佛地（Buddha-bhūmi，佛的境界），唯有心（citta，意識）無影像（nirābhāsa，沒有表象），（至）其餘則是我所得。住也是地（bhūmi，境界）。無影像即是無所有（asarva，一無所有）。七地（saptama-bhūmi，菩薩修行的第七個階段）及以下總稱為心量未滅，八地（aṣṭama-bhūmi，菩薩修行的第八個階段）及以上稱為無所有。十地（daśama-bhūmi，菩薩修行的第十個階段）以後才可稱為佛。所以說這兩個地（bhūmi，境界）名為住。其餘則是我所得。
自證（sva-saṃvedana，自我體驗）及清凈（viśuddha，純凈），這便是我的地（bhūmi，境界），（至）或者有先時化（pūrva-kāla-nirmāṇa，過去的化身）。前半偈頌讚法身（dharma-kāya，佛的法性之身），下一偈頌讚報身（saṃbhoga-kāya，佛的報應之身），第三偈頌讚化身（nirmāṇa-kāya，佛的化現之身）。報身和化身都由法身而來。
于彼說三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）皆是如來地（Tathāgata-bhūmi，如來的境界），（至）無相（alakṣaṇa，沒有相狀）有何次第（krama，順序）？如來（Tathāgata，佛的稱號）爲了方便，隨眾生的根器而說法，因此有諸乘（yāna，乘）。在第一義（Paramārtha，最高真理）中，哪裡有什麼次第？所以《思益經》（Vimalakīrti Nirdeśa Sūtra）說：『得諸法正性者，不從一地至於一地。』由此可知，以實相映照權宜之說，一切方便之相都將消失，一切都將歸於無所有。
如來常無常品第十
這時，大慧菩薩摩訶薩（Mahā-sattva，偉大的菩薩）（至）為常（nitya，永恒）為無常（anitya，無常）？因為上面所說的是過去、現在、未來諸佛所說的。如果如來（Tathāgata，佛的稱號）落入三世（tryadhvan，過去、現在、未來），那就是無常。所以問如來應正等覺（Tathāgata Arhat Samyaksaṃbuddha，如來的稱號），是常還是無常。
佛（Buddha，覺者）說：大慧，如來應正等覺（Tathāgata Arhat Samyaksaṃbuddha，如來的稱號）（至）然而佛（Buddha，覺者）如來（Tathāgata，佛的稱號）實際上並非斷滅（uccheda，斷滅）。說佛（Buddha，覺者）是常（nitya，永恒）是無常（anitya，無常），都有過失。為什麼有過失？如果如來（Tathāgata，佛的稱號）是常（nitya，永恒）的，那就和外道（tīrthika，非佛教徒）所計度的神我（ātman，靈魂）等同，認為有一個能作者（kartṛ，造作者），是能作常（nitya-kartṛ，永恒的造作者）。如果如來（Tathāgata，佛的稱號）是無常（anitya，無常）的，那就和世間有為作法（saṃskṛta-dharma，有為法）一樣，為相（lakṣaṇa，相狀）所相（lakṣaṇita，被相狀所標記），最終敗壞，歸於無有，法身（dharma-kāya，佛的法性之身）應該斷滅（uccheda，斷滅）。然而佛（Buddha，覺者）如來（Tathāgata，佛的稱號）實際上並非斷常（uccheda-nitya，斷滅和永恒）。
大慧，一切所作如
【English Translation】 English version: Can be understood by intention.
Mahamati, in the highest truth (Paramārtha, ultimate reality) there is no sequence (krama, order), (to) this is called the law of cessation (nirodha-dharma, the law of cessation). In the highest truth, speech and thought are cut off. Only the realm realized by self-realization wisdom (sva-saṃvedana-jñāna, self-experiencing wisdom) is in accordance. It cannot be said that there are ten stages (daśa-bhūmi, ten stages of Bodhisattva practice) of counteraction (pratipakṣa, overcoming) and sequential continuity (krama-saṃtati-lakṣaṇa, continuous sequence). This is just barely called the law of cessation.
At that time, the World Honored One (Lokajyestha, a title of the Buddha) repeated in verse: All abodes (sthita, dwelling) and Buddha-lands (Buddha-bhūmi, Buddha's realm), only the mind (citta, consciousness) has no image (nirābhāsa, without appearance), (to) the rest is what I have attained. Abode is also a stage (bhūmi, realm). No image means nothing at all (asarva, nothing at all). The seventh stage (saptama-bhūmi, the seventh stage of Bodhisattva practice) and below are generally called the mind-measure not extinguished, the eighth stage (aṣṭama-bhūmi, the eighth stage of Bodhisattva practice) and above are called nothing at all. Only after the tenth stage (daśama-bhūmi, the tenth stage of Bodhisattva practice) can one be called a Buddha. Therefore, it is said that these two stages (bhūmi, realms) are called abodes. The rest is what I have attained.
Self-realization (sva-saṃvedana, self-experience) and purity (viśuddha, pure), this is my stage (bhūmi, realm), (to) or there is a previous transformation (pūrva-kāla-nirmāṇa, past transformation body). The first half of the verse praises the Dharma-body (dharma-kāya, the body of the Buddha's Dharma nature), the next verse praises the Reward-body (saṃbhoga-kāya, the body of the Buddha's reward), and the third verse praises the Transformation-body (nirmāṇa-kāya, the body of the Buddha's manifestation). The Reward-body and the Transformation-body both come from the Dharma-body.
There it is said that the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are all the Tathagata-lands (Tathāgata-bhūmi, the realm of the Tathagata), (to) what sequence (krama, order) is there in the unconditioned (alakṣaṇa, without characteristics)? The Tathagata (Tathāgata, title of the Buddha) speaks according to the sentiments of beings for convenience, so there are various vehicles (yāna, vehicle). In the highest truth (Paramārtha, ultimate reality), where is there any sequence? Therefore, the Vimalakīrti Nirdeśa Sūtra says: 'Those who attain the true nature of all dharmas do not go from one stage to another.' From this, it can be known that when the expedient teachings are reflected by the true nature, all expedient appearances will disappear, and everything will return to nothing.
Chapter Ten on the Permanence and Impermanence of the Tathagata
At that time, the Mahamati Bodhisattva-Mahasattva (Mahā-sattva, great Bodhisattva) (to) is permanent (nitya, eternal) or impermanent (anitya, impermanent)? Because what was said above is what the Buddhas of the past, present, and future have said. If the Tathagata (Tathāgata, title of the Buddha) falls into the three times (tryadhvan, past, present, and future), then it is impermanent. Therefore, ask whether the Tathagata Arhat Samyaksaṃbuddha (Tathāgata Arhat Samyaksaṃbuddha, title of the Buddha) is permanent or impermanent.
The Buddha (Buddha, the awakened one) said: Mahamati, the Tathagata Arhat Samyaksaṃbuddha (Tathāgata Arhat Samyaksaṃbuddha, title of the Buddha) (to) but the Buddha (Buddha, the awakened one) Tathagata (Tathāgata, title of the Buddha) is actually not annihilation (uccheda, annihilation). Saying that the Buddha (Buddha, the awakened one) is permanent (nitya, eternal) or impermanent (anitya, impermanent) is both a fault. Why is there a fault? If the Tathagata (Tathāgata, title of the Buddha) is permanent (nitya, eternal), then it is the same as the self (ātman, soul) calculated by the heretics (tīrthika, non-Buddhists), thinking that there is an agent (kartṛ, creator), which is a permanent agent (nitya-kartṛ, eternal creator). If the Tathagata (Tathāgata, title of the Buddha) is impermanent (anitya, impermanent), then it is the same as the conditioned dharmas (saṃskṛta-dharma, conditioned dharmas) of the world, marked by characteristics (lakṣaṇa, characteristics), and eventually destroyed, returning to nothing, and the Dharma-body (dharma-kāya, the body of the Buddha's Dharma nature) should be annihilated (uccheda, annihilation). However, the Buddha (Buddha, the awakened one) Tathagata (Tathāgata, title of the Buddha) is actually neither annihilation nor permanence (uccheda-nitya, annihilation and permanence).
Mahamati, all actions are like
瓶衣等(至)是故如來非常非無常 若言如來是無常。即同瓶衣一切作法無常過也。所修正因福慧莊嚴。皆空無益。然佛如來。功流萬世常存。道通億劫彌固。又一切世間有所作法。皆應是如來。以同是作因生故。而言如來是常無常者。有如上過故。不可言說也。
複次大慧如來非常(至)同於兔馬魚蛇等角 此復破轉計也。若言如來如虛空常者。則不待自覺智所修因成。以虛空離四句邊。分得譬如來也。又若言如來是不生常者。則如兔馬等角本來無生也。若同虛空兔馬言常。則無方便廣大益物義。是故不同也。
複次大慧以別義故(至)然非凡愚之所能知 以別義故亦得言常。謂以現前離念明智。證真常法故。亦得言常。此真常理。有佛無佛。常住不變。遍一切法。非斷滅無。凡夫外道豈能覺知。故法華云。同共一法中。而不得此事。
大慧夫如來者以清凈慧(至)如來不從妄分別生 言如來者。以自覺聖智所證得名。不以心意識自共相法妄習得名。一切世間皆從不實妄想所生。如來非彼生也。
大慧若有於二有常無常(至)二分別覺勿令少在 有妄取捨生死涅槃。故有常無常也。如來所證無二法故。離常無常不寂靜見。學者應滅二妄分別。令盡無餘。
爾時世尊重說頌言遠離常無
【現代漢語翻譯】 現代漢語譯本 瓶衣等（瓶子、衣服等）是故如來非常非無常：如果說如來是無常的，那就和瓶子、衣服等一切有為法一樣，有無常的過失。那麼所修的修正因、福慧莊嚴，都將是空無益處。然而佛陀如來的功德流傳萬世，常存不滅，其所證之道通達億劫，堅固不壞。而且，一切世間有所作為的法，都應該是如來，因為同樣是因緣所生。如果說如來是常還是無常，有如上所說的過失，所以不可言說。
複次，大慧，如來非常（如來不是恒常的）同於兔馬魚蛇等角：這又是爲了破除轉計。如果說如來像虛空一樣是常，那就不需要通過自覺智所修的因來成就。因為虛空遠離四句的邊際，所以可以用來比喻如來。又如果說如來是不生的常，那就如同兔子、馬等的角，本來就沒有生。如果和虛空、兔馬一樣說是常，那就沒有方便廣大益物的意義，所以不同。
複次，大慧，以別義故（因為有特別的意義）然非凡愚之所能知：因為有特別的意義，也可以說如來是常。這是指以現前離唸的明智，證得真常之法，所以也可以說是常。這個真常之理，無論有佛無佛，都是常住不變，遍及一切法，不是斷滅的。凡夫外道怎麼能夠覺知呢？所以《法華經》說：『同共一法中，而不得此事。』
大慧，夫如來者以清凈慧（如來是以清凈的智慧）如來不從妄分別生：所謂如來，是以自覺聖智所證得而得名，不是以心意識的自共相法、妄習而得名。一切世間都是從不真實的妄想所生，如來不是從那裡產生的。
大慧，若有於二有常無常（如果有人執著于常與無常的二邊）二分別覺勿令少在：因為有妄取捨，所以有生死涅槃，故有常無常。如來所證沒有二法，所以遠離常無常、不寂靜的見解。學者應該滅除二種虛妄分別，令其完全消盡。
爾時，世尊重說頌言：遠離常無
【English Translation】 English version 『Bottle, clothing, etc.』 Therefore, the Tathagata is neither permanent nor impermanent: If you say the Tathagata is impermanent, then it is the same as bottles, clothing, and all conditioned dharmas, having the fault of impermanence. Then the causes of correct practice, the adornments of merit and wisdom, will all be empty and useless. However, the merits of the Buddha Tathagata flow for tens of thousands of generations, existing eternally, and the path he realized penetrates hundreds of millions of kalpas, being firm and indestructible. Moreover, all conditioned dharmas in the world should be the Tathagata, because they are similarly born from causes and conditions. If you say the Tathagata is permanent or impermanent, there are the faults mentioned above, so it cannot be spoken of.
Furthermore, Mahamati, the Tathagata is not permanent (the Tathagata is not constant) like the horns of rabbits, horses, fish, snakes, etc.: This is again to refute the transferred calculation. If you say the Tathagata is permanent like space, then it does not need to be accomplished through the causes cultivated by self-realized wisdom. Because space is far from the boundaries of the four phrases, it can be used to compare the Tathagata. Also, if you say the Tathagata is unborn and permanent, then it is like the horns of rabbits, horses, etc., which are originally unborn. If it is said to be permanent like space, rabbits, and horses, then there is no meaning of expediently and broadly benefiting beings, so it is different.
Furthermore, Mahamati, because of the different meaning (because there is a special meaning) but not known by ordinary fools: Because of the special meaning, it can also be said that the Tathagata is permanent. This refers to attaining the Dharma of true permanence through the clear wisdom that is present and free from thoughts, so it can also be said to be permanent. This principle of true permanence is constant and unchanging whether there is a Buddha or not, pervading all dharmas, and is not annihilation. How can ordinary people and externalists be able to realize it? Therefore, the Lotus Sutra says: 『Together in one Dharma, but not attaining this matter.』
Mahamati, the Tathagata is named by the pure wisdom (Tathagata is with pure wisdom) Tathagata is not born from false discrimination: The so-called Tathagata is named by what is attained by self-realized holy wisdom, not by the self-common-characteristic dharmas and false habits of mind, consciousness, and intellect. All the world is born from unreal delusions, and the Tathagata is not born from there.
Mahamati, if there are two who have permanence and impermanence (if someone is attached to the two extremes of permanence and impermanence) do not let the two discriminations be slightly present: Because there is false grasping and abandoning, there is birth and death, nirvana, so there is permanence and impermanence. What the Tathagata has realized has no two dharmas, so it is far from the views of permanence, impermanence, and non-tranquility. Students should eliminate the two kinds of false discriminations, so that they are completely exhausted.
At that time, the World Honored One spoke again in verse: Far from permanence and non-
常而現常無常(至)是則無違諍 此三偈頌上長行。經文自明可知。
如來藏性品第十一
爾時大慧菩薩摩訶薩(至)不求盡苦不證涅槃 因上如來非以心意意識蘊界處法妄習得名。又佛常說諸法無我。故問唯愿為我說蘊界處生滅之相。彼陰界入中既無有我。誰生誰滅。而諸凡愚依于生滅不覺苦盡。不證涅槃無生滅法。若無有我。誰知苦盡。誰證涅槃耶。
佛言大慧諦聽諦聽(至)變現諸趣離我我所 如來藏者。自性清凈心在纏之名也。佛言陰界入中雖無我。而有如來藏。能受善不善因。故能遍興造六道生死法。譬如伎兒依咒術故。變起六道形色法。無我我所。凡夫依如來藏起六道生死。無我我所亦如是。
以不覺故三緣和合(至)生於七識無明住地 言二乘不覺如來藏無我故。計根塵識。三緣和合以為生因。外道不覺如來藏無我故。計神我等以為作者。為無始惡習所熏。名如來藏為藏識。生於七識無明住地也。下二句一作生無明住地。與七識俱。
譬如大海而有波浪(至)復生于貪若因及所緣 如彼大海因風起浪。水相波相相續不斷。以況如來藏海。因無明風起七識浪。生死相續不斷亦爾。然如來藏本來自性。清凈無垢。離常無常。及諸外道我論過失。其餘諸識唸唸生滅。以妄因緣
【現代漢語翻譯】 常而現常無常，是則無違諍。此三偈頌上長行。經文自明可知。
如來藏性品第十一
爾時大慧菩薩摩訶薩，不求盡苦不證涅槃。因上如來非以心意意識蘊界處法妄習得名。又佛常說諸法無我。故問唯愿為我說蘊界處生滅之相。彼陰界入中既無有我。誰生誰滅。而諸凡愚依于生滅不覺苦盡。不證涅槃無生滅法。若無有我。誰知苦盡。誰證涅槃耶。
佛言大慧諦聽諦聽，變現諸趣離我我所。如來藏者，自性清凈心在纏之名也。佛言陰界入中雖無我。而有如來藏（Tathagatagarbha，如來之胎藏），能受善不善因。故能遍興造六道生死法。譬如伎兒依咒術故。變起六道形色法。無我我所。凡夫依如來藏起六道生死。無我我所亦如是。
以不覺故三緣和合，生於七識無明住地。言二乘不覺如來藏無我故。計根塵識。三緣和合以為生因。外道不覺如來藏無我故。計神我等以為作者。為無始惡習所熏。名如來藏為藏識。生於七識無明住地也。下二句一作生無明住地。與七識俱。
譬如大海而有波浪，復生于貪若因及所緣。如彼大海因風起浪。水相波相相續不斷。以況如來藏海。因無明風起七識浪。生死相續不斷亦爾。然如來藏本來自性。清凈無垢。離常無常。及諸外道我論過失。其餘諸識唸唸生滅。以妄因緣
【English Translation】 Constantly appearing as constant, non-constant, this is without contradiction. These three verses are above the long prose. The sutra text is self-explanatory and understandable.
Chapter Eleven: The Nature of the Tathagatagarbha
At that time, the Mahasattva (great being) Mahamati, does not seek the end of suffering, nor does he realize Nirvana. The Tathagata (Buddha) is not named because of the mind, intention, consciousness, skandhas (aggregates), realms, locations, or the false habits of Dharma. Moreover, the Buddha often says that all dharmas are without self. Therefore, he asks, 'I only wish you would tell me about the arising and ceasing of the skandhas, realms, and locations. Since there is no self in those skandhas, realms, and entrances, who is born and who ceases? But all ordinary fools rely on birth and death, not realizing the end of suffering, not realizing the Dharma of no birth and death. If there is no self, who knows the end of suffering? Who realizes Nirvana?'
The Buddha said, 'Mahamati, listen carefully, listen carefully, transforming and manifesting all destinies, free from self and what belongs to self.' The Tathagatagarbha (Tathagata's womb), is the name for the naturally pure mind when it is entangled. The Buddha said, 'Although there is no self in the skandhas, realms, and entrances, there is the Tathagatagarbha, which can receive good and bad causes. Therefore, it can universally create the laws of birth and death in the six realms. It is like a performer who, relying on spells, transforms and raises the forms and colors of the six realms. There is no self or what belongs to self. Ordinary people rely on the Tathagatagarbha to raise the birth and death of the six realms. There is no self or what belongs to self in the same way.'
'Because of non-awareness, the three conditions come together, giving rise to the seventh consciousness, the abode of ignorance.' It is said that the two vehicles (Shravakayana and Pratyekabuddhayana) do not realize that the Tathagatagarbha is without self. Therefore, they consider the roots, dust, and consciousness as the cause of arising when the three conditions come together. The heretics do not realize that the Tathagatagarbha is without self. Therefore, they consider the soul or self as the creator. Being熏ed by beginningless evil habits, the Tathagatagarbha is named the Alaya-consciousness (storehouse consciousness), giving rise to the seventh consciousness, the abode of ignorance. The following two sentences are sometimes written as 'giving rise to the abode of ignorance, together with the seven consciousnesses.'
'It is like the great ocean with waves, again giving rise to greed, whether it is a cause or a condition.' It is like the great ocean where waves arise because of the wind. The water phase and the wave phase continue without interruption. This is used to illustrate the Tathagatagarbha sea. Because of the wind of ignorance, the waves of the seven consciousnesses arise. Birth and death continue without interruption in the same way. However, the original nature of the Tathagatagarbha is pure and without defilement, free from permanence and impermanence, and the faults of the self-theories of various heretics. The remaining consciousnesses arise and cease in every moment because of false causes and conditions.
和合。而生三界生死。不了色等一切諸法自心所現。計著名相起諸煩惱。造善惡業感苦樂報。既從貪生。復生于貪。若因及緣流轉生死。無解脫期。故法華云。諸苦所因。貪慾為本也。自此已上。明如來藏與三界有漏善惡為因。
諸取根滅不相續生(至)便妄生於得解脫想 此明若愛取諸根滅不相續生自惡覺觀分別苦樂受者。修如是行。或得滅定四禪。入四諦解脫。便妄生得真解脫想。故法華云。但盡生死名為解脫。其實未得一切解脫也。自此已上。明如來藏與出世間聲聞緣覺劣無漏善法為因。
而實未舍未轉(至)取于自相及共相故 言聲聞緣覺。其實未舍虛偽習氣。即未能轉藏識之名。非真解脫。若無藏識。七識無依。習氣亦滅。乃真解脫。何以故爾。因彼藏識為所依止。及彼相分為所緣。余識生故。然非外道二乘境界。以彼無明法執未滅故。
若見如來藏五法自性(至)應凈如來藏藏識之名 此明能轉滅藏識見如來藏心。五法三自性二無我等。對治法門則滅。功用惡覺不能傾動。住不動地無功用道。了十種如幻三昧。如夢度河未度而覺。為彼三昧覺力所持。任運修行難思佛法。願力廣大不住無為。及無生忍。獲自覺智不共余乘。而證十地聖人之道意生法身。離於功用諸三昧行。是故菩薩欲得
【現代漢語翻譯】 現代漢語譯本： 和合（結合）而生三界生死。不了知色等一切諸法是自心所顯現，執著于名相，生起各種煩惱，造作善惡之業，感受苦樂之報。既然從貪愛而生，又繼續產生貪愛。如果因為這種因和緣而流轉生死，就沒有解脫之期。所以《法華經》說：『諸苦的根源，貪慾是根本。』以上說明如來藏與三界有漏的善惡法作為因緣的關係。 諸取根滅不相續生（各種執取和根塵滅盡，不再相續產生）……便妄生於得解脫想（就錯誤地認為自己獲得了真正的解脫）——這說明如果愛著和執取諸根滅盡，不再相續產生，只是憑藉錯誤的覺察和觀想，分別苦樂感受的人，修習這樣的行為，或許能夠得到滅盡定或四禪定，進入四諦的解脫境界，便錯誤地認為自己獲得了真正的解脫。所以《法華經》說：『僅僅是斷盡生死，名為解脫，其實並沒有得到一切解脫。』以上說明如來藏與出世間的聲聞、緣覺這些低劣的無漏善法作為因緣的關係。 而實未舍未轉（實際上並沒有捨棄和轉變）……取于自相及共相故（因為他們仍然執取自相和共相的緣故）——說的是聲聞和緣覺，實際上並沒有捨棄虛偽的習氣，也就是未能轉變藏識的名稱，不是真正的解脫。如果沒有藏識，七識就沒有所依，習氣也會滅盡，才是真正的解脫。為什麼這樣說呢？因為他們仍然以藏識為所依止，並且以藏識的相分為所緣，其餘的識才能生起。然而，這不是外道和二乘的境界，因為他們的無明和法執還沒有滅除。 若見如來藏五法自性（如果能夠證見如來藏的五法和自性）……應凈如來藏藏識之名（就應該清凈如來藏，轉變藏識的名稱）——這說明能夠轉變和滅除藏識，證見如來藏心，以及五法、三自性、二無我等對治法門就會滅除，功用和錯誤的覺察不能動搖他，安住于不動地，進入無功用道，了知十種如幻的三昧，就像夢中渡河，還沒有渡過去就醒了一樣，被三昧的覺悟之力所持，自然而然地修行難以思議的佛法，願力廣大，不住于無為，以及獲得無生法忍，獲得不與其餘乘共通的自覺智慧，從而證得十地聖人的道和意生法身，遠離功用和各種三昧的修行。所以菩薩想要得到如來藏，就應該清凈藏識的名稱。
【English Translation】 English version: Union (of conditions) gives rise to the cycle of birth and death in the Three Realms. Not understanding that all phenomena, such as form, are manifestations of one's own mind, clinging to names and forms gives rise to various afflictions, creating good and evil karma, and experiencing the rewards of suffering and happiness. Since it arises from craving, it continues to generate craving. If one transmigrates through birth and death due to these causes and conditions, there is no hope of liberation. Therefore, the Lotus Sutra says: 'The root of all suffering is craving.' The above explains the relationship between the Tathagatagarbha (the Womb of the Tathagata) and the conditioned good and evil of the Three Realms as causes and conditions. 'When the roots of grasping are extinguished, they do not arise in succession... then one falsely imagines attaining liberation' – This explains that if attachment and grasping of the sense faculties are extinguished and do not arise in succession, and one merely relies on erroneous awareness and contemplation, distinguishing between pleasant and unpleasant sensations, practicing such conduct, one may attain cessation meditation or the four Dhyanas, entering the liberation of the Four Noble Truths, and falsely imagine attaining true liberation. Therefore, the Lotus Sutra says: 'Merely exhausting birth and death is called liberation, but in reality, one has not attained complete liberation.' The above explains the relationship between the Tathagatagarbha and the inferior unconditioned good dharmas of Shravakas (Voice-hearers) and Pratyekabuddhas (Solitary Realizers) as causes and conditions. 'But in reality, they have not abandoned or transformed... because they still grasp at self-characteristics and common characteristics' – This refers to Shravakas and Pratyekabuddhas who, in reality, have not abandoned false habitual tendencies, meaning they have not transformed the name of the Alaya-vijnana (store consciousness), and are not truly liberated. If there were no Alaya-vijnana, the seven consciousnesses would have no basis, and habitual tendencies would also be extinguished, which is true liberation. Why is this so? Because they still rely on the Alaya-vijnana as their basis and take the image-aspect of the Alaya-vijnana as their object, so the other consciousnesses can arise. However, this is not the realm of non-Buddhists and the Two Vehicles, because their ignorance and attachment to dharma have not been extinguished. 'If one sees the five dharmas and self-nature of the Tathagatagarbha... one should purify the name of the Tathagatagarbha, the Alaya-vijnana' – This explains that one can transform and extinguish the Alaya-vijnana, see the Tathagatagarbha mind, and the counteractive dharma doors such as the five dharmas, three self-natures, and two non-selves will be extinguished. Effort and erroneous awareness cannot shake him, he abides in the immovable ground, enters the path of no effort, understands the ten kinds of illusion-like Samadhis, like crossing a river in a dream, awakening before crossing, being sustained by the power of the Samadhi』s awakening, naturally cultivating inconceivable Buddha-dharmas, with vast vows, not abiding in non-action, and attaining the Anutpattika-dharma-kshanti (the patience with the unborn), obtaining self-aware wisdom not shared by other vehicles, thereby realizing the path of the tenth-ground Bodhisattva and the mind-made body, free from effort and various Samadhi practices. Therefore, if a Bodhisattva wants to obtain the Tathagatagarbha, he should purify the name of the Alaya-vijnana.
勝凈微妙佛法者。應凈妄習藏識之名。無如二乘俱斷分段生死。便謂真解脫也。
大慧若無如來藏(至)而不捨于勇猛精進 若無藏識之名。則無凡聖分段變易二種生滅。真修行者。雖見自實際。住現法樂住三昧。不捨方便進趣佛地。名聖人生滅也。
大慧此如來藏藏識(至)如觀掌中庵摩勒果 外道妄覺。二乘偏覺。非現前見。菩薩分覺雖勝。亦未究竟。如來現見如來藏。如視掌中庵摩勒果。皎然非謬。
大慧我為勝鬘夫人(至)莫但聞已便生足想 言如來藏識藏是佛境界。非諸二乘外道所行之處。當勤觀察三慧備修。勿得守聞而生知足。
爾時世尊重說頌言甚深如來藏而與七識俱執著二種生了知則遠離 言二種生者。即上凡夫及以聖人悉有生滅也。
無始習所熏如像現於心若能如實觀境相悉無有 如鏡因前境故。有虛偽色像現。亦如如來藏因七輒識無始惡習熏故。有三界依正妄法現。如實觀者一切悉無耳。
如愚見指月觀指不觀月計著文字者不見我真實 智者見指必知有月。愚夫反是。故但觀文字之指。不得真實法也。
心如工伎兒意如和伎者五識為伴侶妄想觀伎眾 言如來藏識藏受熏持種。變起根身器界。如工伎兒。染污末那。執我法故。如和伎者。前五轉識取塵
【現代漢語翻譯】 現代漢語譯本：殊勝清凈微妙的佛法，應當凈化虛妄習氣的藏識（ālaya-vijñāna，儲存一切種子識的深層意識）。不能像二乘（聲聞乘和緣覺乘）那樣，斷了分段生死（指凡夫的生死）就認為得到了真正的解脫。
大慧，如果沒有如來藏（tathāgatagarbha，如來法身的種子），（乃至）不捨棄勇猛精進。如果沒有藏識（ālaya-vijñāna）之名，就沒有凡夫和聖人的分段生死和變易生死（指聖人的生死）這兩種生滅。真正的修行人，即使見到自己的實際，安住在現法樂住三昧（指一種禪定狀態），也不捨棄方便，繼續進趣佛地，這叫做聖人的生滅。
大慧，這如來藏藏識（tathāgatagarbha-ālaya-vijñāna），（乃至）如同觀看掌中的庵摩勒果（āmalaka，一種水果）。外道（非佛教的修行者）是虛妄的覺悟，二乘（聲聞乘和緣覺乘）是片面的覺悟，都不是現前見到。菩薩的分覺雖然勝過他們，也未達到究竟。如來現見如來藏，如同觀看掌中的庵摩勒果，清清楚楚，沒有謬誤。
大慧，我為勝鬘夫人（Śrīmālādevī，一位在家菩薩）（乃至）不要只是聽聞就產生滿足的想法。說如來藏識藏是佛的境界，不是二乘（聲聞乘和緣覺乘）和外道（非佛教的修行者）所能到達的地方。應當勤奮觀察，修習聞、思、修三慧，不要因為聽聞就自滿。
爾時，世尊再次說了頌：甚深如來藏，與七識（指眼、耳、鼻、舌、身、意、末那識）俱，執著兩種生，了知則遠離。所說的兩種生，就是上面所說的凡夫和聖人都有生滅。
無始以來的習氣所薰染，如影像顯現在心中，如果能夠如實地觀察，境相全部都是虛無的。如同鏡子因為前面的景物，有虛假的色像顯現。也如同如來藏因為七轉識（指末那識和前六識）無始以來的惡習薰染，有三界（欲界、色界、無色界）的依報和正報的虛妄法顯現。如實觀察的人，一切都是虛無的。
如同愚人看見指頭指向月亮，只看指頭而不看月亮，執著于文字的人，看不見我的真實。智者看見指頭，必定知道有月亮。愚人恰恰相反。所以只看文字的指頭，得不到真實的佛法。
心如表演的藝人，意如指揮的樂師，五識（眼、耳、鼻、舌、身識）是伴侶，妄想是觀看錶演的觀眾。說如來藏識藏接受薰染，保持種子，變現出根身（指身體和感覺器官）、器界（指外在世界），如同表演的藝人。染污的末那識（manas，第七識），執著於我法，如同指揮的樂師。前五轉識（指眼、耳、鼻、舌、身識）取塵。
【English Translation】 English version: The supreme pure and subtle Buddha-dharma should purify the name of the ālaya-vijñāna (storehouse consciousness, the deep consciousness that stores all seed consciousness) of false habits. It should not be like the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), who, upon severing the segmented birth and death (referring to the birth and death of ordinary beings), consider themselves to have attained true liberation.
Mahamati, if there were no Tathāgatagarbha (the seed of the Dharmakāya of the Tathāgata), (even) without abandoning courageous diligence. If there were no name of ālaya-vijñāna, there would be no two kinds of arising and ceasing: the segmented birth and death and the changeable birth and death (referring to the birth and death of sages) of ordinary beings and sages. A true practitioner, even if they see their own reality and abide in the present-moment bliss abiding in samadhi (a state of meditation), does not abandon skillful means and continues to progress towards the Buddha-ground. This is called the arising and ceasing of sages.
Mahamati, this Tathāgatagarbha-ālaya-vijñāna, (even) like looking at an āmalaka (a type of fruit) fruit in the palm of one's hand. Heretics (non-Buddhist practitioners) have false enlightenment, and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have partial enlightenment, neither of which is seeing directly. Although the partial enlightenment of Bodhisattvas is superior, it is not yet ultimate. The Tathāgata sees the Tathāgatagarbha directly, like looking at an āmalaka fruit in the palm of one's hand, clearly and without error.
Mahamati, I spoke for Śrīmālādevī (a lay Bodhisattva), (even) do not just listen and then become complacent. Saying that the Tathāgatagarbha-ālaya-vijñāna is the realm of the Buddha, not a place that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and heretics (non-Buddhist practitioners) can reach. One should diligently observe and cultivate the three wisdoms of hearing, thinking, and cultivation, and not be content with just hearing.
At that time, the World Honored One spoke again in verse: The profound Tathāgatagarbha, is together with the seven consciousnesses (referring to eye, ear, nose, tongue, body, mind, and manas consciousness), clinging to two kinds of arising, understanding them leads to separation. The two kinds of arising mentioned are the arising and ceasing of both ordinary beings and sages mentioned above.
Habits from beginningless time are perfumed, like images appearing in the mind. If one can observe reality as it is, all phenomena are empty. Just as a mirror has false colors and images appearing because of the objects in front of it, so too does the Tathāgatagarbha have the false phenomena of the three realms (desire realm, form realm, formless realm) of dependent and retributive existence appearing because of the perfuming of the seven transforming consciousnesses (referring to manas consciousness and the first six consciousnesses) with beginningless evil habits. For those who observe reality as it is, everything is empty.
Like a fool seeing a finger pointing at the moon, looking only at the finger and not at the moon, those who cling to words do not see my reality. A wise person seeing a finger will surely know that there is a moon. A fool is the opposite. Therefore, only looking at the finger of words does not attain the true Dharma.
The mind is like a performing artist, the intention is like a conductor, the five consciousnesses (eye, ear, nose, tongue, and body consciousness) are companions, and delusion is the audience watching the performance. Saying that the Tathāgatagarbha-ālaya-vijñāna receives perfuming, maintains seeds, and transforms into roots, bodies (referring to the body and sense organs), and the world, like a performing artist. The defiled manas (seventh consciousness), clinging to self and dharma, is like a conductor. The first five transforming consciousnesses (referring to eye, ear, nose, tongue, and body consciousness) grasp dust.
相資。譬之伴侶。第六意識虛妄了別。類彼觀人。
五法門品第十二
爾時大慧菩薩摩訶薩(至)至於如來自證之位 因上見如來藏。五法自性。諸識無我。對治法門則滅。故□復舉五法自性。諸識無我差別相。以請問也。
佛言諦聽當爲汝說(至)而起分別非諸聖人 此五法等度眾生對治法門。若不修行治所治障。入真實證。即是凡夫妄分別也。
大慧白言云何不了(至)勝性而生隨名相流 明愚不了名是假立。心隨流動見有諸法。計我我所生死輪轉。不覺諸法如幻等性。唯是自心妄分別起。離能所取及生住滅。謂從自在勝性等生。妄心外緣隨塵流逸。
大慧此中相者謂眼識所見(至)如是等我說為相 五根六境通名為相。亦云眼識所見名有見有對色。耳鼻舌身識所得者名無見有對色。意識所得者。名無見無對色。此三種色相總名相也。
分別者施設眾名(至)決定不異是名分別 施設眾多名字。顯示差別種種諸相。謂有象馬等名生。即有象馬等相起也。此事如是者。顯示自相也。決定不異者。顯示共相也。計有此等名相。是故名為妄想分別。
正智者謂觀名相互為其客(至)是名正智 以正智觀察。物無當名之實。名無得物之功。自性本無。俱互為客。則無分別名相
【現代漢語翻譯】 現代漢語譯本：相互資助。比如同行的人。第六意識虛妄地了別，類似於旁觀者。
五法門品第十二
這時，大慧菩薩摩訶薩（省略中間部分）到達如來自證的境界。因為在因地上見到如來藏（Tathagatagarbha，如來藏），五法自性（Five Dharmas），諸識無我（absence of self in all consciousness）。對治法門（antidotal teachings）便會止息。所以再次提出五法自性，諸識無我的差別相，來請問。
佛說：『仔細聽著，我當爲你解說（省略中間部分），而起分別，不是聖人。』這五法等是度化眾生的對治法門。如果不修行，就無法對治所要對治的障礙，進入真實的證悟。那就是凡夫的虛妄分別。
大慧（Mahamati）菩薩說：『為什麼不能了知（省略中間部分），從勝性（Pradhana）而生，隨逐名相流轉？』說明愚昧的人不能了知名是虛假的安立，心隨境流動，見到有諸法（dharmas）。執計有我（Atman）和我所（belongings），生死輪迴。不覺悟諸法如幻等性，只是自心虛妄分別生起。遠離能取和所取以及生住滅。認為是從自在勝性等產生。妄心向外攀緣，隨逐塵境流逸。
大慧，這裡所說的『相』（Lakshana），是指眼識所見（省略中間部分），像這些我都稱為『相』。五根（five sense organs）和六境（six sense objects）統稱為『相』。也可以說眼識所見名為有見有對色（visible and tangible form），耳鼻舌身識所得者名為無見有對色（invisible but tangible form），意識所得者，名為無見無對色（invisible and intangible form）。這三種色相總稱為『相』。
『分別』（Manana）是指施設眾多的名稱（省略中間部分），決定不異，這叫做『分別』。施設眾多的名字，顯示種種差別的諸相，比如有象、馬等名稱產生，就會有象、馬等相隨之生起。『此事如是』，是顯示自相（Svalaksana）。『決定不異』，是顯示共相（Samanya-lakshana）。執計有這些名相，所以叫做妄想分別。
『正智』（Samyagjnana）是指觀察名相互為客體（省略中間部分），這叫做『正智』。用正智觀察，事物沒有符合名稱的實體，名稱沒有獲得事物的功用，自性本來就是空的，相互都是客體，就沒有分別名相。
【English Translation】 English version: They assist each other. It is like companions. The sixth consciousness discriminates falsely, like an observer.
Chapter Twelve: The Five Dharmas
At that time, Mahamati Bodhisattva-Mahasattva (omitting the middle part) reached the state of self-realization of the Tathagata. Because he saw the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) on the causal ground, the Five Dharmas (Five Dharmas), and the absence of self in all consciousness (absence of self in all consciousness). The antidotal teachings (antidotal teachings) will then cease. Therefore, he raised again the differential characteristics of the Five Dharmas and the absence of self in all consciousness to inquire.
The Buddha said, 'Listen carefully, and I will explain it to you (omitting the middle part), and to make distinctions is not the way of the sages.' These Five Dharmas are antidotal teachings for delivering sentient beings. If one does not practice, one cannot counteract the obstacles to be counteracted and enter into true realization. That is the false discrimination of ordinary people.
Mahamati (Mahamati) Bodhisattva said, 'Why is it that one cannot understand (omitting the middle part), arising from Pradhana (Pradhana), and flowing along with names and forms?' It explains that ignorant people cannot understand that names are falsely established, and the mind flows with the environment, seeing that there are dharmas (dharmas). They cling to the self (Atman) and what belongs to the self (belongings), and revolve in the cycle of birth and death. They do not realize that all dharmas are like illusions, etc., but only that the mind itself falsely discriminates and arises. It is apart from the grasper and the grasped, as well as arising, abiding, and ceasing. They think that it arises from the self-existent Pradhana, etc. The deluded mind clings to external conditions and flows away with the dust.
Mahamati, the 'characteristics' (Lakshana) here refer to what is seen by eye-consciousness (omitting the middle part), all of which I call 'characteristics.' The five sense organs (five sense organs) and the six sense objects (six sense objects) are collectively called 'characteristics.' It can also be said that what is seen by eye-consciousness is called visible and tangible form (visible and tangible form), what is obtained by ear, nose, tongue, and body consciousness is called invisible but tangible form (invisible but tangible form), and what is obtained by mind-consciousness is called invisible and intangible form (invisible and intangible form). These three types of form are collectively called 'characteristics.'
'Discrimination' (Manana) refers to the establishment of many names (omitting the middle part), which are definitely not different, and this is called 'discrimination.' Establishing many names shows the various differences of all characteristics, such as the arising of names such as elephants and horses, and then the characteristics of elephants and horses will arise accordingly. 'This matter is so' shows the self-characteristic (Svalaksana). 'Definitely not different' shows the common characteristic (Samanya-lakshana). Clinging to these names and forms is therefore called delusional discrimination.
'Right knowledge' (Samyagjnana) refers to observing names as objects to each other (omitting the middle part), and this is called 'right knowledge.' Observing with right knowledge, things do not have the reality that matches the name, and the name does not have the function of obtaining things. The self-nature is originally empty, and they are all objects to each other, so there is no discrimination of names and forms.
識生。豈涉斷常墮凡夫地。
大慧菩薩摩訶薩(至)我說此法名為如如 言此正智不取名相法為有。不捨名相法為無。遠離損減增益二見。名相妄識本自不生。是故強名為如如也。
大慧菩薩摩訶薩(至)入于如如之所獲得 言住如如者。得入無相寂靜境界。超勝解行。升歡喜地乃至功德滿足。於色究竟處證如來地。成熟眾生。如水中月圓照示現。無量應身隨宜說法。體性清凈離心意識。成滿昔愿十無盡句。是名菩薩如實修行五法等法者。得如如法身。若不修者。則生顛倒凡夫。流轉諸趣曠野。
爾時大慧菩薩摩訶薩(至)不可壞故是圓成性 大慧前舉四門而問。如來但約五法一門而答。故此再問為三自性入於五法中。為三自性別有自相耶。佛答言餘三法門。悉入五法中者。以但修一門。則諸門備攝。餘三亦爾。謂其中名相生妄計自性。此妄計自性即入五法中名相也。若依彼分別心心所法。必帶名相俱時而起。譬如日與光俱。是名緣起自性入五法中分別也。正智如如非是作法。故不可壞。是圓成性入五法中正智如如也。已上明三自性入五法竟。
大慧于自心所現(至)悉皆攝入此五法中 言于自心妄所現法生執著時。有心意識八種分別。起此差別相。此八名相。即入五法中名相妄想。了此名
【現代漢語翻譯】 現代漢語譯本：識別產生（的現象），難道會涉及斷滅和常有，墮入凡夫的境地？
大慧菩薩摩訶薩（一直到）我說此法名為如如：說這正智不執取名相之法認為是有，不捨棄名相之法認為是無，遠離損減和增益兩種見解。名相和妄識本來就不產生，所以勉強稱之為如如。
大慧菩薩摩訶薩（一直到）進入如如之所獲得：說安住于如如的人，能夠進入無相寂靜的境界，超越勝解和修行，提升到歡喜地，乃至功德圓滿。在色究竟天證得如來地，成熟眾生。如同水中之月，圓滿照耀而示現，以無量應身隨順時宜說法。體性清凈，遠離心意識，成就圓滿昔日的誓願，十種無盡的語句。這叫做菩薩如實修行五法等法，得到如如法身。如果不修行，就會產生顛倒，成為凡夫，在各個趣向的曠野中流轉。
爾時大慧菩薩摩訶薩（一直到）不可破壞故是圓成性：大慧先前舉出四種門徑而提問，如來只是依據五法這一門來回答，所以這裡再次提問，是三自性進入五法之中，還是三自性各自有自己的體相？佛回答說其餘三種法門，全部進入五法之中。因為只要修習一門，那麼各種門徑就都具備了，其餘三種也是這樣。其中名相產生妄計自性，這妄計自性就進入五法中的名相。如果依據彼分別心和心所法，必定帶著名相同時生起，譬如太陽和光芒同時存在。這叫做緣起自性進入五法中的分別。正智如如不是人為造作的法，所以不可破壞，是圓成性進入五法中的正智如如。以上說明三自性進入五法完畢。
大慧于自心所現（一直到）悉皆攝入此五法中：說對於自心虛妄所顯現的法產生執著時，有心、意識等八種分別，產生這種差別相。這八種名相，就進入五法中的名相妄想。瞭解這名
【English Translation】 English version: Recognizing arising (phenomena), how could it involve annihilation and permanence, falling into the realm of ordinary beings?
Mahamati Bodhisattva-Mahasattva (up to) I say this Dharma is called Suchness: Saying that this Correct Knowledge does not grasp the Dharma of names and forms as existent, nor abandon the Dharma of names and forms as non-existent, it is far from the two views of diminution and augmentation. Names and forms and deluded consciousness originally do not arise, therefore it is reluctantly called Suchness.
Mahamati Bodhisattva-Mahasattva (up to) Entering what is obtained by Suchness: Saying that one who abides in Suchness can enter the realm of no-form and tranquility, surpassing superior understanding and practice, ascending to the Joyful Ground, and even fulfilling merits. In the Akanistha Heaven, one attains the Tathagata Ground, maturing sentient beings. Like the moon in the water, it shines fully and manifests, expounding the Dharma with countless response bodies according to suitability. The essence is pure, free from mind, consciousness, and ideation, accomplishing and fulfilling past vows, the ten inexhaustible phrases. This is called a Bodhisattva truly practicing the Five Dharmas and other Dharmas, obtaining the Suchness Dharmakaya. If one does not practice, one will generate inversion, become an ordinary being, and transmigrate in the wilderness of various destinies.
At that time, Mahamati Bodhisattva-Mahasattva (up to) Because it is indestructible, it is Perfected Nature: Mahamati previously raised four gates and asked, but the Tathagata only answered based on the one gate of the Five Dharmas, so here he asks again, whether the Three Natures enter into the Five Dharmas, or whether the Three Natures each have their own characteristics? The Buddha answered that the remaining three Dharma gates all enter into the Five Dharmas. Because as long as one practices one gate, then all gates are equipped, and the remaining three are also like this. Among them, names and forms generate the deluded calculation of self-nature, and this deluded calculation of self-nature enters into the names and forms in the Five Dharmas. If one relies on the discriminating mind and mental functions, it will definitely arise simultaneously with names and forms, just like the sun and its light exist simultaneously. This is called Dependent Arising Nature entering into the discrimination in the Five Dharmas. Correct Knowledge Suchness is not a Dharma made by humans, so it is indestructible, and it is Perfected Nature entering into the Correct Knowledge Suchness in the Five Dharmas. The above explains the Three Natures entering into the Five Dharmas completely.
Mahamati, in what appears from your own mind (up to) All are included in these Five Dharmas: Saying that when attachment arises to the Dharma that appears falsely from one's own mind, there are eight kinds of discriminations such as mind and consciousness, generating this difference in appearance. These eight names and forms enter into the names and forms and delusions in the Five Dharmas. Understanding these names
相皆是不實。唯妄計性。即入五法中正智如如此明八識入五法也。施皆不實唯妄計性。若計實有二種我名。及二我相。即入五法中名相分別。若能覺彼二我不實。即得生法二無我智。即入五法中正智如如。此明二種無我入五法也。非但五法攝餘三門。聲聞緣覺菩薩如來若因若果一切諸法。悉入其中也。
複次大慧五法者(至)心心所法是名分別 此佛復明五法義也。相名二法可知。起心心所。緣念瓶等名相。則名分別。心法即八識心王。心所法即六位心所。亦曰心數法。義如別說。
彼名彼相畢竟無有(至)乃至覺滅是名如如 了彼名相不實。故無妄想覺知。則名如如也。
大慧真實決定究竟根本自性可得(至)是名正智 唯此一事實。餘二則非真。故謂決定究竟根本自性可得。余皆魔事也。是故諸佛隨順證入。如其實相。為彼眾生開示演說五法門等。令入如實處。二乘外道所不能得。則名正智。
大慧此五種法三性八識(至)心則決定不隨他轉 言當覺正智如如。勿隨名相分別所轉也。
爾時世尊重說頌言五法三自性及與八種識二種無我法普攝於大乘 頌上四門。普攝大乘一切法義也。
名相及分別二種自性攝正智與如如是則圓成實 此頌三自性入五法中。
恒河沙品
【現代漢語翻譯】 現代漢語譯本 『相』（Lakshana，表象）皆是不真實的，只是虛妄分別的顯現。這種認識屬於『五法』（Pañca Dharma）中的『正智』（Samyañ-jñāna），如實地照見『八識』（Aṣṭa Vijñāna）的運作，這便是八識如何歸入五法之中。施捨等行為的『相』也是不真實的，只是虛妄分別的顯現。如果執著于實有『二種我』（Dvi-ātman），即『人我』（Pudgala-ātman）和『法我』（Dharma-ātman）的『相』（Lakshana），那就屬於五法中的『名相分別』（Nāma-lakshana-vikalpa）。如果能夠覺悟到這兩種『我』（ātman）並非真實存在，就能證得『生法二無我智』（Dharma-nairātmya-jñāna），這屬於五法中的『正智如如』（Samyañ-jñāna-tathatā）。這說明了『二種無我』（Dvi-nairātmya）如何歸入五法之中。不僅五法能夠涵蓋其餘三門，聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、菩薩（Bodhisattva）、如來（Tathāgata），無論是因是果，一切諸法都包含在其中。
佛陀再次向大慧（Mahāmati）解釋五法的含義：『五法』包括『相』（Lakshana）、『名』（Nāma）、『分別』（Vikalpa）、『正智』（Samyañ-jñāna）和『如如』（Tathatā），直到『心心所法』（Citta-caitta Dharmas），這被稱為『分別』（Vikalpa）。』這裡佛陀再次闡明了五法的含義。『相』（Lakshana）和『名』（Nāma）這兩種法是容易理解的。生起心和心所，緣念瓶子等事物的名稱和表象，就叫做『分別』（Vikalpa）。『心法』（Citta Dharma）指的是『八識心王』（Aṣṭa Vijñāna），『心所法』（Caitta Dharma）指的是『六位心所』（Ṣaṭ Caitta），也稱為『心數法』（Cetasika Dharmas），其含義在其他地方有詳細說明。
『彼名彼相畢竟無有，乃至覺滅是名如如』（Tathatā）。了知那些名稱和表象並非真實，因此沒有虛妄的覺知，這就叫做『如如』（Tathatā）。
『大慧（Mahāmati），真實、決定、究竟、根本的自性是可以獲得的，這叫做『正智』（Samyañ-jñāna）。』只有這才是真實的事實，其餘兩種則不是真實的，所以說是決定、究竟、根本的自性是可以獲得的，其餘的都是魔事。因此，諸佛（Buddhas）隨順證入，如實地照見實相，為那些眾生開示演說五法門等，令他們進入如實之處，這是二乘（Śrāvaka and Pratyekabuddha）和外道（Tīrthika）所不能達到的，這就叫做『正智』（Samyañ-jñāna）。
『大慧（Mahāmati），這五種法、三種自性（Trisvabhāva）、八識（Aṣṭa Vijñāna）……心則決定不隨他轉。』意思是應當覺悟『正智如如』（Samyañ-jñāna-tathatā），不要被『名相分別』（Nāma-lakshana-vikalpa）所左右。
這時，世尊（Bhagavān）再次說了偈頌：『五法三自性，及與八種識，二種無我法，普攝於大乘。』這首偈頌概括了以上四門，普遍涵蓋了大乘（Mahāyāna）的一切法義。
『名相及分別，二種自性攝，正智與如如，是則圓成實。』這首偈頌說明了三種自性如何歸入五法之中。
恒河沙品（Gaṅgā-nadī-vālikā Prakaraṇa）
【English Translation】 English version 『Appearances』 (Lakshana) are all unreal; they are merely the manifestation of false discriminations (Vikalpa). This understanding belongs to 『Right Knowledge』 (Samyañ-jñāna) within the 『Five Dharmas』 (Pañca Dharma), which truly illuminates the operation of the 『Eight Consciousnesses』 (Aṣṭa Vijñāna). This is how the Eight Consciousnesses are included within the Five Dharmas. The 『appearance』 (Lakshana) of giving, etc., is also unreal; it is merely the manifestation of false discriminations. If one clings to the real existence of 『two kinds of self』 (Dvi-ātman), namely the 『self of person』 (Pudgala-ātman) and the 『self of phenomena』 (Dharma-ātman), then that belongs to 『name and appearance discrimination』 (Nāma-lakshana-vikalpa) within the Five Dharmas. If one can realize that these two kinds of 『self』 (ātman) do not truly exist, then one can attain the 『wisdom of the two selflessnesses of beings and phenomena』 (Dharma-nairātmya-jñāna), which belongs to 『Right Knowledge as Suchness』 (Samyañ-jñāna-tathatā) within the Five Dharmas. This explains how the 『two selflessnesses』 (Dvi-nairātmya) are included within the Five Dharmas. Not only can the Five Dharmas encompass the remaining three categories, but also all dharmas, whether cause or effect, of Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), Bodhisattvas, and Tathāgatas (Thus Come Ones), are all included within them.
The Buddha further explained the meaning of the Five Dharmas to Mahāmati: 『The Five Dharmas』 include 『Appearance』 (Lakshana), 『Name』 (Nāma), 『Discrimination』 (Vikalpa), 『Right Knowledge』 (Samyañ-jñāna), and 『Suchness』 (Tathatā), up to 『mind and mental factors』 (Citta-caitta Dharmas), which are called 『Discrimination』 (Vikalpa).』 Here, the Buddha further clarifies the meaning of the Five Dharmas. The two dharmas of 『Appearance』 (Lakshana) and 『Name』 (Nāma) are easy to understand. The arising of mind and mental factors, contemplating the names and appearances of things like a vase, is called 『Discrimination』 (Vikalpa). 『Mind Dharma』 (Citta Dharma) refers to the 『Eight Consciousnesses』 (Aṣṭa Vijñāna), and 『Mental Factor Dharma』 (Caitta Dharma) refers to the 『Six Mental Factors』 (Ṣaṭ Caitta), also known as 『Mental Number Dharmas』 (Cetasika Dharmas), the meaning of which is explained in detail elsewhere.
『Those names and appearances are ultimately non-existent; up to the cessation of awareness, this is called Suchness』 (Tathatā). Knowing that those names and appearances are not real, and therefore there is no false awareness, this is called 『Suchness』 (Tathatā).
『Mahāmati, the true, definite, ultimate, and fundamental self-nature can be attained; this is called 『Right Knowledge』 (Samyañ-jñāna).』 Only this is the true fact; the other two are not true. Therefore, it is said that the definite, ultimate, and fundamental self-nature can be attained; the rest are all demonic affairs. Therefore, the Buddhas, in accordance with their realization, truly illuminate reality, and for those beings, they expound the Five Dharma Gates, etc., enabling them to enter the place of reality. This is unattainable by the Two Vehicles (Śrāvaka and Pratyekabuddha) and the Tīrthikas (Non-Buddhists), and this is called 『Right Knowledge』 (Samyañ-jñāna).
『Mahāmati, these Five Dharmas, Three Natures (Trisvabhāva), Eight Consciousnesses (Aṣṭa Vijñāna)… the mind is then definitely not turned by others.』 This means that one should awaken to 『Right Knowledge as Suchness』 (Samyañ-jñāna-tathatā) and not be swayed by 『name and appearance discrimination』 (Nāma-lakshana-vikalpa).
At that time, the Bhagavan (World Honored One) spoke again in verse: 『The Five Dharmas, Three Natures, and the Eight Consciousnesses, the Two Selflessnesses, universally encompass the Great Vehicle.』 This verse summarizes the above four categories, universally encompassing all the meanings of the Mahāyāna.
『Names, appearances, and discriminations, the Two Natures are included, Right Knowledge and Suchness, this is the Perfectly Accomplished Reality.』 This verse explains how the Three Natures are included within the Five Dharmas.
Chapter on Sands of the Ganges (Gaṅgā-nadī-vālikā Prakaraṇa)
第十三
爾時大慧菩薩摩訶薩(至)為如言而受為別有義 大慧因上現證品偈言。此是去來今。諸佛之所說。又因上言其身清凈。離心意識。既離心識。即不可為譬。故舉余經言三世諸佛如恒河沙。故問為如說而受。為別有余義。
佛告大慧勿如言受(至)唯以少分為其喻耳 言三世如來過世間望。非譬所譬。不可比恒河。故華嚴云。三界有無一切法。不能與佛為譬喻。
我以凡愚諸外道等(至)是故我說如恒河沙 為誘通凡愚外道。令厭生死故。說化佛易見。如恒河沙。皆已得道。汝今不應受此生死。若說諸佛如優曇缽花。難得見故。此諸人等便生退怯。更不進求。
我復有時觀受化者說佛難值如優曇花 言又見受化弟子。不勤精進說佛難值遇。如優曇缽花。汝今得值何不精勤勝進遠離生死。
大慧優曇缽花無有曾見(至)一切凡愚不能信受 言優曇花。三世之中無有見者。如來則世間悉見。何得說佛如優曇花。明為眾生如是譬喻。故說化佛難見易見。非說自真實法故。自法者。乃是如來所證境界。世無與等。不可為譬。非凡夫心識所見之相。是皆不能信受耳。
大慧真實如來超心意(至)言恒沙等無有相違 真實法身離心緣相。非譬所及。然亦有時而以少分為其建立。言恒
【現代漢語翻譯】 現代漢語譯本： 第十三
這時，大慧菩薩摩訶薩（省略中間部分）是按照如來所說的那樣理解，還是有別的含義？大慧菩薩因為『因上現證品』中的偈頌說：『這是過去、現在、未來，諸佛所說的。』又因為『因上』說其身清凈，遠離心意識。既然遠離心識，就不可用比喻。所以引用其他經典說三世諸佛如恒河沙。因此問是按照佛所說的那樣理解，還是有其他含義？
佛告訴大慧菩薩：不要按照字面意思理解（省略中間部分），只是用少部分來做比喻罷了。』說三世如來超越世間，不是比喻所能比喻的，不可與恒河沙相比。所以《華嚴經》說：『三界有無一切法，不能與佛作比喻。』
『我爲了引導凡夫、愚人、各種外道等（省略中間部分），所以我說化佛容易見到，如恒河沙。他們都已經得道。你們現在不應該承受這生死輪迴。如果說諸佛如優曇缽花，難以見到，這些人就會產生退縮，不再前進求道。』
『我又有時觀察接受教化的人，說佛難以值遇，如優曇花。』意思是說，又看到接受教化的弟子，不勤奮精進，說佛難以值遇，如優曇缽花。『你們現在有幸遇到，為何不精勤奮進，遠離生死輪迴？』
『大慧，優曇缽花沒有人曾經見過（省略中間部分），一切凡夫愚人都不能相信接受。』意思是說，優曇花，三世之中沒有人見過。如來在世間普遍顯現，怎麼能說佛如優曇花呢？這說明是爲了眾生而作這樣的譬喻，所以說化佛難見或易見，不是說自證的真實法。自證的法，乃是如來所證的境界，世間沒有可以與之相比的，不可用比喻，不是凡夫心識所能見到的景象，所以他們都不能相信接受。
大慧，真實的如來超越心意（省略中間部分），說恒河沙等沒有相違背。』真實的法身，遠離心緣相，不是比喻所能達到的。然而也有時用少部分來建立譬喻，說恒河沙等。
【English Translation】 English version: Thirteenth
At that time, Mahamati Bodhisattva-Mahasattva (omitting the middle part) [asked]: 'Is it to be understood as the Tathagata (如來) [Thus Come One] said, or is there another meaning?' Mahamati Bodhisattva, because of the verse in the 'Appearance of Reality on the Cause' chapter, said: 'This is what the Buddhas of the past, present, and future have said.' Also, because 'on the cause' it is said that his body is pure, free from mind and consciousness. Since it is free from mind and consciousness, it cannot be compared. Therefore, other sutras are quoted saying that the Buddhas of the three times are like the sands of the Ganges (恒河). Therefore, [Mahamati] asks whether it is to be understood as the Buddha said, or whether there is another meaning?
The Buddha told Mahamati: 'Do not understand it literally (omitting the middle part), only use a small part as a metaphor.' Saying that the Tathagatas of the three times transcend the world, they cannot be compared by metaphors, and cannot be compared to the sands of the Ganges. Therefore, the Avatamsaka Sutra (華嚴經) says: 'All dharmas (法) [teachings] with or without existence in the three realms cannot be used as a metaphor for the Buddha.'
'I said that the manifested Buddhas are easy to see, like the sands of the Ganges, in order to guide ordinary people, fools, and various heretics (外道) [non-buddhists] (omitting the middle part), so that they would be disgusted with birth and death. They have all attained the path. You should not now endure this cycle of birth and death. If it is said that the Buddhas are like the Udumbara flower (優曇缽花), which is difficult to see, these people will retreat and no longer seek the path.'
'I also sometimes observe those who receive teachings saying that the Buddha is difficult to encounter, like the Udumbara flower.' It means that he also sees disciples who receive teachings not diligently striving forward, saying that the Buddha is difficult to encounter, like the Udumbara flower. 'You are fortunate to encounter [the Buddha] now, why not strive diligently forward and stay away from the cycle of birth and death?'
'Mahamati, no one has ever seen the Udumbara flower (omitting the middle part), and all ordinary fools cannot believe and accept it.' It means that the Udumbara flower, no one has seen it in the three times. The Tathagata appears universally in the world, how can it be said that the Buddha is like the Udumbara flower? This shows that it is a metaphor made for sentient beings, so it is said that the manifested Buddha is difficult or easy to see, not the self-realized true Dharma (法) [teachings]. The self-realized Dharma is the state realized by the Tathagata, and there is nothing in the world that can be compared to it. It cannot be compared, and it is not a scene that can be seen by the minds and consciousnesses of ordinary people, so they cannot believe and accept it.
Mahamati, the true Tathagata transcends mind and intention (omitting the middle part), saying that the sands of the Ganges, etc., are not contradictory.' The true Dharmakaya (法身) [Dharma Body] is far from the appearance of mental conditions, and cannot be reached by metaphors. However, sometimes a small part is used to establish a metaphor, saying the sands of the Ganges, etc.
沙等無相違咎。
大慧譬如恒沙(至)無有愛憎無分別故 諸有智者以譬喻得解。如來方便。以此等道理比恒河沙故。無有相違。
大慧譬如恒沙是地自性(至)如恒河沙終不壞滅 恒沙不可壞邊得比法身。
大慧譬如恒沙無有限量(至)普照一切諸佛大會 言照一切諸佛眾會。如恒河沙無限量邊得比如來。
大慧譬如恒沙住沙自性(至)諸有生因悉已斷故 純是金沙無有瓦石。以比如來法身。無有生死生滅等沙。謂如來三有生因悉斷。
大慧譬如恒沙取不知減(至)法身故無滅壞 非色身法故無增減。
大慧譬如恒沙雖苦壓治(至)具足成就大悲心故 本願大悲三昧樂故不捨眾生。
大慧譬如恒沙隨水而流(至)趣義是斷凡愚莫知 趣字。宋魏二譯俱作去字。言如來說法不隨諸去流轉。愚夫不知諸法隨涅槃流。無有去來。
大慧菩薩復白佛言(至)在生死中而得解脫 若眾生生死本際始時不可知者。云何后時得解脫終時可知耶。
佛言大慧無始虛偽(至)是故不得言無邊際 言無始妄習因滅。妄分別想轉。所依故。即名解脫。非斷滅邊。是故不得言無邊也。
大慧無邊際者(至)分別心起了心則滅 言有無邊際者。不異妄分別也。若離妄分別外。別
【現代漢語翻譯】 現代漢語譯本 沙等沒有互相違背的過失。
大慧，譬如恒河沙（Ganges sand），沒有愛憎，沒有分別的緣故，有智慧的人通過譬喻得以理解。如來的方便法門，用這些道理來比擬恒河沙，所以沒有互相違背之處。
大慧，譬如恒河沙是土地的自性，如恒河沙終究不會壞滅，恒河沙不可破壞的特性可以比擬法身（Dharmakaya）。
大慧，譬如恒河沙沒有污垢，普照一切諸佛大會，說的是照耀一切諸佛的集會。如恒河沙沒有污垢的特性可以比擬如來（Tathagata）。
大慧，譬如恒河沙安住于沙子的自性，因為各種產生的原因都已經斷絕。純粹是金沙，沒有瓦石，以此來比擬如來的法身，沒有生死生滅等雜質。指的是如來三有（three realms of existence）的生起原因全部斷絕。
大慧，譬如恒河沙，取用不知減少，因為是法身，所以沒有滅壞。不是色身（form body）的緣故，所以沒有增減。
大慧，譬如恒河沙，即使被苦苦壓迫治理，因為具足成就大悲心，因為本願大悲三昧（samadhi）的快樂，所以不捨棄眾生。
大慧，譬如恒河沙，隨水流淌，趣（direction）的意義是斷絕，凡夫愚昧不知道。趣字，宋魏兩個譯本都作『去』字。說的是如來說法不隨著各種流逝而流轉，愚夫不知道諸法隨著涅槃（Nirvana）流淌，沒有來去。
大慧菩薩又對佛說，如果在生死中而得到解脫，如果眾生的生死本源起始時間不可知，那麼怎麼能說後來可以解脫，終結的時間可以知道呢？
佛說，大慧，沒有起始的虛妄，因為妄習的因滅，虛妄分別的想法轉變，所依賴的也轉變，就叫做解脫。不是斷滅的邊際，所以不能說沒有邊際。
大慧，沒有邊際的意思，不異於虛妄分別。如果離開虛妄分別之外，另外...
【English Translation】 English version Sand and so on have no conflicting faults.
Mahamati, like the sands of the Ganges (Ganges sand), there is no love or hatred, no discrimination, therefore wise people can understand through metaphors. The expedient means of the Tathagata (Tathagata) use these principles to compare to the sands of the Ganges, so there is no contradiction.
Mahamati, like the sands of the Ganges are the nature of the earth, like the sands of the Ganges will never be destroyed, the indestructible nature of the sands of the Ganges can be compared to the Dharmakaya (Dharmakaya).
Mahamati, like the sands of the Ganges have no defilement, illuminating all the assemblies of Buddhas, it means illuminating all the gatherings of Buddhas. Like the sands of the Ganges without defilement can be compared to the Tathagata (Tathagata).
Mahamati, like the sands of the Ganges abide in the nature of sand, because the causes of all arising have been cut off. Purely golden sand, without tiles or stones, is used to compare the Dharmakaya of the Tathagata, without birth, death, arising, or ceasing. It refers to the Tathagata's causes of arising in the three realms of existence (three realms of existence) being completely cut off.
Mahamati, like the sands of the Ganges, taking them does not know decrease, because it is the Dharmakaya, so there is no destruction. Because it is not the form body (form body), so there is no increase or decrease.
Mahamati, like the sands of the Ganges, even if oppressed and governed by suffering, because of fully accomplishing great compassion, because of the joy of the original vow of great compassion samadhi (samadhi), therefore does not abandon sentient beings.
Mahamati, like the sands of the Ganges, flowing with the water, the meaning of 'direction' is cut off, foolish ordinary people do not know. The character 'direction', both the Song and Wei translations use the character 'go'. It means that the Tathagata's teaching does not flow with various departures, foolish people do not know that all dharmas flow with Nirvana (Nirvana), there is no coming or going.
Mahamati Bodhisattva again said to the Buddha, if one attains liberation in samsara, if the origin of sentient beings' samsara is unknowable, then how can it be said that later one can be liberated, and the time of ending can be known?
The Buddha said, Mahamati, there is no beginning of falsity, because the cause of false habits is extinguished, the false discriminating thoughts are transformed, and what is relied upon is also transformed, which is called liberation. It is not the edge of annihilation, so it cannot be said to have no boundary.
Mahamati, the meaning of having no boundary is no different from false discrimination. If apart from false discrimination, another...
有眾生。即有眾生斷生死得解脫。今觀知與所知一切諸法。本來寂滅。唯在眾生了不了耳。
爾時世尊重說頌言觀察諸導師譬如恒河沙(至)佛體亦如是 是二偈頌上恒河沙七種譬喻。如文可知。
剎那品第十四
爾時大慧菩薩摩訶薩何等諸法名有剎那 因上以有身故。而有滅壞。即是說陰界入無常。故舉一切諸法剎那壞相以請問也。
佛言諦聽當爲汝說(至)有受法無受法 如來將示是非剎那。故先牒釋一切諸法。謂順正理益自他故。即名善法。違于正理損自他故。名不善法。以有生滅系屬因緣有所得故。名有為法。無生住滅系屬因緣無所得故。名無為法。世即隱覆義隱覆勝義故。又可破壞義。三世所遷故。間者墮虛偽中故。隱覆之法即墮虛偽中。世即是間。名世間法。出虛偽故。名出世間。有即三有。漏即染污。謂三有法性是染污。名有漏法。無染污故。名無漏法。受即執受。有執受故。名為生死。無執受故即名涅槃。斯之五對。一一普該一切法也。按劉宋譯本。不善法字下。更當有無記法三字。
大慧舉要言之五取蘊法(至)而生分別謂善不善 以心意識妄習為因。陰界入等色心諸法得增長者。愚夫分別謂善不善。是剎那也。
聖人現證三昧樂住是則名為善無漏法 修三
【現代漢語翻譯】 現代漢語譯本： 有眾生，即有眾生斷生死得解脫。現在觀察可知，能知者與所知的一切諸法，本來就是寂靜空滅的，只在于眾生是否了悟而已。 當時，世尊又說了偈頌：『觀察諸導師，譬如恒河沙（至）佛體亦如是。』這兩句偈頌以上，用恒河沙的七種譬喻，如經文所說的那樣可以理解。 剎那品第十四 當時，大慧菩薩摩訶薩問道：『哪些法可以稱為有剎那（Kshana，瞬間）生滅變化的呢？』因為有身體的存在，所以有滅壞。這就是說陰（Skandha，蘊）、界（Dhatu，界）、入（Ayatana，處）是無常的。所以舉出一切諸法剎那壞滅的現象來請問。 佛說：『仔細聽著，我當爲你解說（至）有受法，無受法。』如來將要揭示什麼是剎那生滅變化，所以先解釋一切諸法。順應正理，利益自己和他人，就叫做善法。違背正理，損害自己和他人，就叫做不善法。因為有生滅，系屬於因緣，有所得，所以叫做有為法。沒有生住滅，不繫屬於因緣，沒有所得，所以叫做無為法。世，就是隱覆的意思，隱覆了勝義諦的緣故。又可以理解為破壞的意思，因為三世遷流變化的緣故。間，是墮入虛偽之中。隱覆之法就墮入虛偽之中。世就是間，叫做世間法。出離虛偽，就叫做超世間法。有，就是三有（欲有、色有、無色有）。漏，就是染污。三有之法性是染污的，叫做有漏法。沒有染污，就叫做無漏法。受，就是執受。有執受，就叫做生死。沒有執受，就叫做涅槃。』這五對概念，每一對都普遍涵蓋了一切法。按照劉宋譯本，『不善法』這幾個字下面，還應當有『無記法』這三個字。 大慧菩薩概括地說：『五取蘊（Pancha-upadanaskandha，色、受、想、行、識五種構成要素）之法（至）而生分別，謂善不善。』因為心意識的妄想習氣為因，陰界入等色心諸法得以增長，愚夫因此分別什麼是善，什麼是不善，這就是剎那生滅變化。 聖人現證三昧（Samadhi，禪定）之樂而安住其中，這就叫做善無漏法。
【English Translation】 English version: There are sentient beings, and thus there are sentient beings who sever birth and death and attain liberation. Now, observing, we know that the knower and all knowable dharmas are originally tranquil and extinguished, only depending on whether sentient beings realize it or not. At that time, the World Honored One spoke in verse again: 'Observing all teachers is like the sands of the Ganges (to) the Buddha's body is also like this.' Above these two verses, the seven metaphors of the Ganges sands, as described in the text, can be understood. Chapter Fourteen: The Moment At that time, Mahamati Bodhisattva-Mahasattva asked: 'What dharmas can be called having momentary (Kshana) arising and ceasing?' Because of the existence of the body, there is destruction. This is to say that the Skandhas (aggregates), Dhatus (elements), and Ayatanas (sense bases) are impermanent. Therefore, he raised the phenomenon of the momentary destruction of all dharmas to inquire. The Buddha said: 'Listen carefully, I will explain it to you (to) having receptive dharmas and non-receptive dharmas.' The Tathagata is about to reveal what is momentary arising and ceasing, so he first explains all dharmas. Accordance with right reason, benefiting oneself and others, is called good dharma. Contrary to right reason, harming oneself and others, is called unwholesome dharma. Because there is arising and ceasing, belonging to causes and conditions, and something is obtained, it is called conditioned dharma. Without arising, abiding, and ceasing, not belonging to causes and conditions, and nothing is obtained, it is called unconditioned dharma. 'World' means concealment, concealing the ultimate truth. It can also be understood as destruction, because the three times are changing. 'Interval' means falling into falsehood. Concealing dharmas fall into falsehood. 'World' is 'interval', called worldly dharma. Leaving falsehood is called transcendental dharma. 'Having' means the three realms of existence (desire realm, form realm, formless realm). 'Leakage' means defilement. The nature of the dharmas of the three realms of existence is defiled, called defiled dharma. Without defilement, it is called undefiled dharma. 'Reception' means clinging. Having clinging is called birth and death. Without clinging is called Nirvana.' These five pairs of concepts each universally encompass all dharmas. According to the Liu Song translation, after the words 'unwholesome dharma', there should also be the three words 'neutral dharma'. Mahamati Bodhisattva summarized: 'The dharmas of the five aggregates of clinging (form, feeling, perception, volition, consciousness) (to) and give rise to discrimination, calling them good and unwholesome.' Because the deluded habits of mind, consciousness, and intellect are the cause, the Skandhas, Dhatus, Ayatanas, and other physical and mental dharmas are able to grow, and foolish people therefore discriminate what is good and what is unwholesome. This is momentary arising and ceasing. Sages directly realize the bliss of Samadhi (meditative absorption) and abide in it, and this is called good undefiled dharma.
昧為因。證現法樂住名為聖人善無漏法。非剎那也。
複次大慧善不善者(至)意及意識並五識身 再欲釋前善不善法。是非剎那。故標云複次。故舉八識如來藏是剎那非剎那因。然此第八阿賴耶識。唯是無覆無記性攝。第七末那。唯是有覆無記性攝。前六轉識通善不善無記三性。未轉依位。此八種識俱名剎那。故如來藏名剎那因。若得轉依。八識皆是善無漏法。如來藏名非剎因。善不善性依無記有。故無記性經文影略。非不言也。
大慧彼五識身與意識俱(至)無異體生生已即滅 言五識取塵。與六七識共俱。六識造善惡業相。展轉差別。善惡業習相續不斷故。五識身生。此五識身。亦唸唸生滅。
不了于境自心所現(至)我說此等名剎那法 此明五識不覺諸法自心現故。取種種塵。隨取即滅。故言次第滅。隨次第滅時。即六識生。故言別識生起。意識與彼五識共俱。取於五識所取種種差別形相。一念時不住。是名剎那也。
無漏習氣非剎那法此非凡愚剎那論者之所能知 言無漏習氣。熏如來藏藏識。離念相應。證得聖果。即非剎那。故起信論云。得無念者。則知心相生住異滅。以無念等故。此豈凡愚未曾離念。生滅戲論能知耶。
彼不能知一切諸法(至)無為同諸法壞墮于斷見
凡愚不覺是非剎那。則計無漏真如無為同諸作法生滅敗壞。墮于外道所執斷見。起信論云。人我見者。聞修多羅說。世間諸法畢竟體空。乃至涅槃真如之法。亦畢竟空。離一切相。以彼不知為破著故。即謂真如涅槃之性。唯是其空。豈非墮于斷滅見耶。
大慧五識身非流轉不受苦樂非涅槃因 五識身。非流轉。一作七識不流轉。言彼七識唸唸生滅。無自性故。不能流轉六道亦不知苦樂。亦非涅槃因。
如來藏受苦樂與因俱有生滅 言如來藏常故。隨其染凈熏習轉變。為作依持。能令諸識知苦樂。與因俱。若生若滅。
四種習氣之所迷覆(至)不能了知起剎那見 凡愚為五住熏心所迷覆故。不知如來藏常。起剎那見言四種習氣者。即四住煩惱。及根本無明也。
大慧如金金剛佛之舍利是奇特性終不損壞 言如來藏不生滅。猶如金剛與佛骨也。
若得證法有剎那者(至)於一切法作剎那想 凡愚不達諸法虛妄。故我方便隨順為說。一切諸法剎那不住。無漏習氣非剎那也。
大慧菩薩復白佛言(至)何者為六云何滿足 因上修證三昧樂住。名為聖人善無漏法。故舉余經世尊常說六波羅蜜。若得滿足便成正覺。故問何者為六。云何滿足。
佛言大慧波羅蜜者(至)成就神通生於梵
【現代漢語翻譯】 現代漢語譯本 凡夫俗子不明白是非只在剎那之間。就認為無漏（anāsrava，沒有煩惱）的真如（tathatā，事物的真實本性）和無為（asaṃskṛta，不依賴於因緣的）與所有有為法一樣，都是生滅敗壞的。這樣就墮入了外道所執著的斷滅見。《起信論》中說：執著於人我見的人，聽聞修多羅（sūtra，佛經）說，世間一切諸法畢竟體性是空，乃至涅槃（nirvāṇa，解脫）真如之法，也畢竟是空，遠離一切相。因為他們不知道這是爲了破除執著而說的，就認為真如涅槃的體性僅僅是空。這難道不是墮入了斷滅見嗎？
大慧（Mahāmati，人名），五識身不是流轉的主體，不感受苦樂，也不是涅槃的原因。五識身不是流轉的主體，因為當一生起第七識（末那識，manas）時，五識就不再流轉。說這第七識唸唸生滅，沒有自性，所以不能在六道中流轉，也不知道苦樂，也不是涅槃的原因。
如來藏（Tathāgatagarbha，佛性）感受苦樂，與因同時存在，有生有滅。說如來藏是常住的，隨著染污或清凈的熏習而轉變，作為諸識的依持，能使諸識知道苦樂，與因同時存在。有生有滅。
被四種習氣所迷惑覆蓋，以至於不能了知而生起剎那見。凡夫俗子被五住地煩惱（pañca sthānāvaraṇa，五種煩惱的住所）所迷惑覆蓋，所以不知道如來藏是常住的，而生起剎那見。所說的四種習氣，就是四住地煩惱以及根本無明（mūlāvidyā，根本的無知）。
大慧，如同黃金和金剛（vajra，一種堅硬的寶石）以及佛的舍利（śarīra，遺骨），具有奇特的性質，最終不會損壞。說的是如來藏不生不滅，就像金剛和佛骨一樣。
如果有人認為證悟的法有剎那性，那麼他對一切法都會產生剎那的想法。凡夫俗子不明白諸法是虛妄的，所以我才方便隨順他們而說，一切諸法剎那不住。無漏的習氣不是剎那性的。
大慧菩薩又對佛說，什麼是六波羅蜜（ṣaṭ pāramitā，六種到達彼岸的方法）？怎樣才能圓滿？因為在因地上修證三昧（samādhi，禪定）而安住于快樂之中，這被稱為聖人的善無漏法。所以舉出其他經典中世尊常說的六波羅蜜。如果能夠圓滿，就能成就正覺（samyak-saṃbodhi，完全的覺悟）。所以問什麼是六波羅蜜，怎樣才能圓滿。
佛說，大慧，波羅蜜是指成就神通，往生到梵天（brahmaloka，色界天的最高層）。
【English Translation】 English version Ordinary people do not realize the momentariness of right and wrong. They then consider the anāsrava (without outflows) True Thusness (tathatā, suchness) and the unconditioned (asaṃskṛta, unmade) to be the same as all conditioned dharmas, subject to arising, ceasing, decay, and destruction. They fall into the annihilationist view held by externalists. The Awakening of Faith states: Those who adhere to the view of self and others, upon hearing the sūtras say that all dharmas in the world are ultimately empty in nature, even the dharma of nirvāṇa True Thusness is ultimately empty, devoid of all characteristics. Because they do not know that this is said to break attachments, they immediately think that the nature of True Thusness and nirvāṇa is only emptiness. Isn't this falling into the annihilationist view?
Mahāmati, the five consciousnesses are not the ones that transmigrate, do not experience suffering and pleasure, and are not the cause of nirvāṇa. The five consciousnesses do not transmigrate. Once the seventh consciousness (manas) arises, the five consciousnesses no longer transmigrate. It is said that this seventh consciousness arises and ceases in every moment, without self-nature, so it cannot transmigrate through the six realms, nor does it know suffering and pleasure, nor is it the cause of nirvāṇa.
The Tathāgatagarbha (Buddha-nature) experiences suffering and pleasure, exists simultaneously with causes, and has arising and ceasing. It is said that the Tathāgatagarbha is permanent, changing according to the熏習 (xūnxí, perfuming) of defilement or purity, serving as the support for the consciousnesses, enabling the consciousnesses to know suffering and pleasure, existing simultaneously with causes. It has arising and ceasing.
Being deluded and covered by the four kinds of habitual energies, they are unable to understand and give rise to the view of momentariness. Ordinary people are deluded and covered by the five abodes of affliction (pañca sthānāvaraṇa), so they do not know that the Tathāgatagarbha is permanent, and they give rise to the view of momentariness. The four kinds of habitual energies refer to the four abodes of affliction and fundamental ignorance (mūlāvidyā).
Mahāmati, like gold and vajra (a hard gemstone) and the śarīra (relics) of the Buddha, they have unique properties and will ultimately not be destroyed. It is said that the Tathāgatagarbha does not arise or cease, just like vajra and the Buddha's bones.
If someone thinks that the dharma of enlightenment has momentariness, then they will have the thought of momentariness about all dharmas. Ordinary people do not understand that dharmas are illusory, so I conveniently speak according to them, saying that all dharmas do not abide for a moment. The habitual energies of the anāsrava are not momentary.
Bodhisattva Mahāmati again said to the Buddha, what are the six pāramitās (ṣaṭ pāramitā, six perfections)? How can they be fulfilled? Because cultivating samādhi (concentration) on the causal ground and abiding in happiness is called the good anāsrava dharma of the sages. Therefore, the World-Honored One often speaks of the six pāramitās in other sūtras. If they can be fulfilled, one can achieve samyak-saṃbodhi (perfect enlightenment). So he asks what are the six pāramitās and how can they be fulfilled.
The Buddha said, Mahāmati, pāramitā refers to achieving supernatural powers and being born in the Brahmaloka (the highest level of the Form Realm).
世 言世間波羅蜜者。計我我所執取有無二邊惡見。求三有身。貪著色聲香味觸境。行於有漏諸波羅蜜。得生富樂六慾梵世。乃至無色非非想處。悉不能免流轉生死。
大慧出世間波羅蜜者(至)如是修習諸波羅蜜 言出世間波羅蜜者。是二乘人厭捨生死。欣趣涅槃。求于自度。修習六種劣無漏行。故不得作佛 如下出世上上波羅蜜者。是如來常說。若得滿足便成正覺。須粗識其相。今依先德略啟十門。一釋名。二出體。三辨相。四建立。五次第。六相攝。七修證。八約教。九觀心。十釋文 初釋名中。先通名。后別稱。通名波羅蜜者。唯識論云。要七最勝之所攝受。方可建立波羅蜜多。一安住最勝。謂要安住菩薩種性。二依止最勝。謂要依止大菩提心。三意樂最勝。謂要慈愍一切有情四事業最勝。謂要具行一切事業。五巧便最勝。謂要無相智之所攝受。六回向最勝。謂要回向無上菩提。七清凈最勝。謂要不為二障間雜。即三時無悔。若七隨闕非到彼岸。故此六度各四句分別。其別名者。輟已惠人曰施。防非止惡曰戒。堪受諸法未能忘懷名忍。此約生忍。又忍即忍可。忍即是慧。雙忍事理故。練心於法名精。精心務達為進。梵音禪那此云靜慮。梵音般若。此云智慧 二出體者。施以無貪及彼所起三業為性。戒以
【現代漢語翻譯】 現代漢語譯本 世尊說，世間的波羅蜜（Pāramitā，到彼岸），是指人們執著于『我』和『我所』，陷入有和無的二邊惡見，追求三有之身（欲有、色有、無色有）。他們貪戀色、聲、香、味、觸等境界，修行有漏的各種波羅蜜，從而投生到富裕快樂的六慾天和梵天世界，乃至無色界的非想非非想處天。但這一切都無法避免流轉生死的命運。
大慧菩薩，出世間的波羅蜜（Pāramitā，到彼岸）是這樣的……（直到）這樣修習各種波羅蜜。所謂出世間的波羅蜜，是指二乘人（聲聞、緣覺）厭惡捨棄生死，欣求趣向涅槃（Nirvana，寂滅），只求自我解脫。他們修習六種低劣的無漏之行，所以不能成佛。下面所說的出世上上波羅蜜，是如來（Tathāgata，佛的稱號）常說的。如果能夠圓滿具足，便能成就正覺（Samyak-saṃbuddha，完全覺悟）。必須大致瞭解它的相狀。現在依據前代大德的說法，略微開啟十個方面：一是解釋名稱，二是闡明體性，三是辨別相狀，四是建立，五是次第，六是相攝，七是修證，八是依據教義，九是觀心，十是解釋經文。首先在解釋名稱中，先說通名，后說別稱。通名『波羅蜜』，唯識論中說，必須要有七種最殊勝的條件攝受，才能建立波羅蜜多（Pāramitā）。一是安住最勝，就是要安住在菩薩種性中。二是依止最勝，就是要依止大菩提心（Mahābodhicitta，偉大的覺悟之心）。三是意樂最勝，就是要慈悲憐憫一切有情眾生。四是事業最勝，就是要具足修行一切事業。五是巧便最勝，就是要以無相智慧攝受。六是迴向最勝，就是要回向無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。七是清凈最勝，就是要不被兩種障礙（煩惱障、所知障）所間雜，也就是三時（過去、現在、未來）都沒有後悔。如果缺少這七種條件中的任何一種，就不能到達彼岸。因此，這六度（佈施、持戒、忍辱、精進、禪定、智慧）各自有四句分別。至於別名，捨棄自己的東西去幫助別人叫做佈施（Dāna）。防止錯誤、停止惡行叫做持戒（Śīla）。能夠承受各種佛法，但還不能忘懷於心叫做忍辱（Kṣānti），這是就生忍而言。而且，忍就是忍可，忍就是智慧，因為能同時忍受事和理。在佛法上鍛鍊心性叫做精進（Vīrya），專心致志地通達佛法叫做精進。梵語禪那（Dhyāna），這裡翻譯為靜慮。梵語般若（Prajñā），這裡翻譯為智慧。
二是闡明體性。佈施（Dāna）以無貪以及由無貪所引發的身、口、意三業為體性。持戒（Śīla）以
【English Translation】 English version The World Honored One said, the Pāramitā (perfection, going to the other shore) in the mundane world refers to people clinging to 'self' and 'what belongs to self', falling into the two extreme views of existence and non-existence, and seeking the three realms of existence (the desire realm, the form realm, and the formless realm). They are attached to forms, sounds, smells, tastes, and tangible objects, practicing the flawed Pāramitās, thus being reborn into the wealthy and joyful Six Desire Heavens and Brahma Heavens, and even the Neither-perception-nor-non-perception Heaven of the Formless Realm. But all of this cannot avoid the fate of transmigrating in birth and death.
Mahamati, the supramundane Pāramitā is like this... (until) cultivating the various Pāramitās in this way. The so-called supramundane Pāramitā refers to the Two Vehicles (Śrāvaka and Pratyekabuddha) who are weary of abandoning birth and death, and joyfully seek Nirvana (extinction), only seeking self-liberation. They cultivate the six inferior unconditioned practices, so they cannot become Buddhas. The supramundane supreme Pāramitā mentioned below is what the Tathāgata (the thus-gone one, an epithet of the Buddha) often speaks of. If it can be fulfilled, one will attain Samyak-saṃbuddha (complete enlightenment). One must roughly understand its characteristics. Now, according to the sayings of previous virtuous ones, I will briefly open up ten aspects: first, explain the name; second, elucidate the essence; third, distinguish the characteristics; fourth, establish; fifth, the order; sixth, mutual inclusion; seventh, cultivation and realization; eighth, according to the teachings; ninth, contemplate the mind; tenth, explain the text. First, in explaining the name, first the general name, then the specific name. The general name 'Pāramitā', the Consciousness-only Treatise says, must be embraced by the seven most supreme conditions in order to establish Pāramitā. First, the most supreme abiding, which means abiding in the Bodhisattva nature. Second, the most supreme reliance, which means relying on the Mahābodhicitta (great mind of enlightenment). Third, the most supreme intention, which means having compassion for all sentient beings. Fourth, the most supreme activity, which means fully practicing all activities. Fifth, the most supreme skillful means, which means being embraced by non-dual wisdom. Sixth, the most supreme dedication, which means dedicating to Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). Seventh, the most supreme purity, which means not being mixed with the two obscurations (afflictive obscuration and cognitive obscuration), that is, having no regrets in the three times (past, present, future). If any of these seven conditions are missing, one cannot reach the other shore. Therefore, these six perfections (generosity, morality, patience, diligence, concentration, wisdom) each have four sentences to distinguish them. As for the specific names, giving up one's own things to help others is called Dāna (generosity). Preventing mistakes and stopping evil deeds is called Śīla (morality). Being able to endure all kinds of Dharma, but still unable to forget them in the mind is called Kṣānti (patience), this is in terms of forbearance of life. Moreover, forbearance is acceptance, forbearance is wisdom, because one can endure both phenomena and principle. Training the mind in the Dharma is called Vīrya (diligence), focusing the mind to understand the Dharma is called diligence. The Sanskrit word Dhyāna, is translated here as meditative concentration. The Sanskrit word Prajñā, is translated here as wisdom.
Second, elucidating the essence. Dāna (generosity) takes non-greed and the three karmas of body, speech, and mind arising from non-greed as its essence. Śīla (morality) takes
受學菩薩戒時三業為性。忍以無瞋精進審慧。及彼所起三業為性。精進以勤。及彼所起三業為性。靜慮但以等持為性。智以擇法為性。開為十度者。對四亦以擇法為性。說是根本后得智故 三辨相者。施有三種。謂財施。無畏施。法施。戒有三種。謂攝律儀戒攝善法戒。饒益有情戒。忍有三種。耐怨害忍。安受苦忍。諦察法忍。精進有三種。謂被甲精進。攝善精進。利樂精進。靜慮有三種。謂安住靜慮。引發靜慮。辨事靜慮。智慧有三種。謂加行無分別智。正體無分別智。后得無分別智。下餘四度別名辨相。此既無文。如別章說 四建立者。為十地中。對治十障。證十真如。故開有十。為對六蔽。漸修佛法。漸熟有情。故但說六。六中前三增上生道。感大財體。及眷屬故。后三決定勝道。能伏煩惱。成熟有情。及佛法故。又前三饒益有情。施財不惱。忍彼惱故。后三對治煩惱。勤修加行。永伏永滅故。又由前三故不住涅槃。由后三故不住生死。能為無住涅槃資糧。開說十度后唯四者。助六令滿故。方便助前三。愿助精進。力助靜慮。智助般若。如深密說 五次第者。謂由前前引發後後。及由後後持凈前前。又前前粗。後後細。易難修習次第如是 六相攝者。此六一一皆攝一切波羅蜜多互相順故。般若論云。檀義攝於六
【現代漢語翻譯】 現代漢語譯本：受學菩薩戒時，（菩薩）身、口、意三業為（菩薩戒）自性。忍辱以無瞋恚、精進、審慎的智慧，以及由它們所引發的身、口、意三業為自性。精進以勤奮，以及由它所引發的身、口、意三業為自性。靜慮（Dhyana，禪定）僅僅以等持（Samadhi，三摩地）為自性。智慧以選擇分辨法（Dharma，佛法）為自性。展開為十度（Paramita，波羅蜜多）的原因，是因為對於后四度，也以選擇分辨法為自性，這是因為它們被稱為根本智（Jnana，智慧）和后得智的緣故。 三種辨別相：佈施有三種，即財施、無畏施、法施。戒律有三種，即攝律儀戒、攝善法戒、饒益有情戒。忍辱有三種，即耐怨害忍、安受苦忍、諦察法忍。精進有三種，即被甲精進、攝善精進、利樂精進。靜慮有三種，即安住靜慮、引發靜慮、辨事靜慮。智慧有三種，即加行無分別智、正體無分別智、后得無分別智。至於其餘四度（波羅蜜多）的個別名稱和辨別相，因為這裡沒有經文說明，所以如同在其他章節中所說的那樣。 四種建立：爲了在十地（Bhumi，菩薩修行的十個階段）中，對治十種障礙，證得十種真如（Tathata，如實），所以展開為十度。爲了對治六蔽（煩惱），逐漸修習佛法，逐漸成熟有情（眾生），所以只說六度。六度中，前三種是增上生道，能感得廣大的財富和眷屬；后三種是決定勝道，能降伏煩惱，成熟有情和佛法。又，前三種饒益有情，佈施財物而不惱害，忍受他們的惱害；后三種對治煩惱，勤奮修行加行，永遠降伏和滅除煩惱。又，由於前三種，所以不住于涅槃（Nirvana，寂滅）；由於后三種，所以不住于生死（Samsara，輪迴）。能夠作為無住涅槃的資糧。展開來說十度，後來只說四度的原因，是爲了幫助六度圓滿。方便（Upaya，善巧）幫助前三種，愿（Pranidhana，誓願）幫助精進，力（Bala，力量）幫助靜慮，智（Jnana，智慧）幫助般若（Prajna，智慧），如《深密經》所說。 五種次第：由前前引發後後，以及由後後持凈前前。又，前前粗略，後後精細，易於修習和難於修習的次第就是這樣。 六種相攝：這六度每一度都包含一切波羅蜜多，因為它們互相順應。般若論說，佈施的意義包含六度。
【English Translation】 English version: When receiving the Bodhisattva precepts, the three karmas (actions) of body, speech, and mind are the nature (Svalaksana) of the Bodhisattva precepts. Patience (Ksanti) has as its nature non-anger, diligence (Virya), discerning wisdom (Prajna), and the three karmas arising from them. Diligence has as its nature effort and the three karmas arising from it. Concentration (Dhyana) has only equanimity (Samadhi) as its nature. Wisdom (Prajna) has the discernment of Dharma as its nature. The reason for expanding to ten perfections (Paramitas) is that, with respect to the latter four, they also have the discernment of Dharma as their nature, because they are called fundamental wisdom (Jnana) and subsequent wisdom. Three distinctions: Giving (Dana) is of three types: material giving, fearlessness giving, and Dharma giving. Discipline (Sila) is of three types: restraining precepts, accumulating wholesome qualities precepts, and benefiting sentient beings precepts. Patience (Ksanti) is of three types: enduring harm from enemies, accepting suffering, and contemplating the Dharma. Diligence (Virya) is of three types: armored diligence, accumulating wholesome qualities diligence, and benefiting and delighting diligence. Concentration (Dhyana) is of three types: abiding concentration, inducing concentration, and discerning matters concentration. Wisdom (Prajna) is of three types: preliminary non-discriminating wisdom, essential non-discriminating wisdom, and subsequent non-discriminating wisdom. As for the individual names and distinctions of the remaining four perfections (Paramitas), since there is no textual explanation here, it is as explained in other chapters. Four establishments: In order to counteract the ten obscurations and realize the ten suchnesses (Tathata) in the ten grounds (Bhumi), hence the expansion to ten perfections. In order to counteract the six obscurations (afflictions), gradually cultivate the Buddhadharma, and gradually mature sentient beings, hence only six perfections are spoken of. Among the six, the first three are the path of higher rebirth, capable of attracting great wealth and retinue; the latter three are the path of definite excellence, capable of subduing afflictions, maturing sentient beings, and the Buddhadharma. Furthermore, the first three benefit sentient beings, giving material possessions without harming, and enduring their harm; the latter three counteract afflictions, diligently cultivating preliminary practices, and permanently subduing and eliminating afflictions. Moreover, due to the first three, one does not abide in Nirvana; due to the latter three, one does not abide in Samsara. They can serve as the resources for non-abiding Nirvana. The reason for expanding to speak of ten perfections, and later only speaking of four, is to help the six perfections to be fulfilled. Skillful means (Upaya) helps the first three, vow (Pranidhana) helps diligence, strength (Bala) helps concentration, and wisdom (Jnana) helps wisdom (Prajna), as stated in the Sandhinirmocana Sutra. Five sequences: The former induces the latter, and the latter upholds and purifies the former. Also, the former is coarse, and the latter is subtle; the sequence of easy and difficult practice is thus. Six inter-inclusions: Each of these six perfections includes all the perfections, because they are mutually harmonious. The Prajnaparamita Sastra says that the meaning of giving includes the six perfections.
資生無畏法等智度論云。有未莊嚴波羅蜜。即不攝者。有已莊嚴波羅蜜。即相攝者。今此經文必具攝故。若但說六。六攝后四。若開為十。第六唯攝無分別智。后四皆是后得智攝 七修證者。五位通修。佛方究竟。六約因位總有三名。謂初無數劫。施等勢力尚微。被煩惱伏。但名波羅蜜多第二劫去勢力漸增。能伏煩惱。名近波羅蜜多。第三僧祇勢力轉勝。能畢竟伏一切煩惱。名大波羅蜜多。故經云出世上上波羅蜜多 八約教者。諸教可思。此教要須一一融攝。徹果該因 九觀心者。可以意得。若不觀心。非已智分。不能開發自家寶藏。縱福智齊修。盡隨物轉。功歸生滅。無漏勝因皆不成就。故凈名云諸佛解脫。當於眾生心行中求也 次經文下即第十釋文。
大慧出世間上上波羅蜜者(至)而恒修行檀波羅蜜 言出世間上上波羅蜜者。謂大菩薩。而於自心內外二法覺知唯是妄分別現。不起施者妄想。不生受者執著。不取中間施物色相。為令眾生得無畏安樂。而恒行施故論云。以知法性體無慳貪故。隨順修行檀波羅蜜。
于諸境界不起分別(至)是則名為禪波羅蜜 論云以知法性無染。離五欲過故。隨順修行尸羅波羅蜜。以知法性無苦。離瞋惱故。隨順修行羼提波羅蜜。以知法性無身心相。離懈怠故。隨順修
【現代漢語翻譯】 現代漢語譯本： 《資生無畏法等智度論》中說，有未被莊嚴的波羅蜜（Pāramitā，到彼岸），即不能完全包含其他波羅蜜；有已被莊嚴的波羅蜜，即能相互包含。現在這部經文必然是完全包含的，如果只說六波羅蜜，那麼這六種波羅蜜就包含了後面的四種。如果展開為十波羅蜜，那麼第六種波羅蜜只包含無分別智（nirvikalpa-jñāna），後面的四種都屬於后得智（prsthalabdha-jñāna）所包含。 七、關於修證：五位（五種修行階段）可以共同修習，只有佛才能究竟。六波羅蜜從因位的角度總共有三個名稱，即最初無數劫，佈施等的勢力還很微弱，被煩惱所壓伏，只能稱為波羅蜜多（Pāramitā）；第二個無數劫，勢力逐漸增強，能夠降伏煩惱，稱為近波羅蜜多（Upapāramitā）；第三個阿僧祇劫，勢力更加強大，能夠徹底降伏一切煩惱，稱為大波羅蜜多（Mahāpāramitā）。所以經中說出世上上波羅蜜多。 八、關於教法：各種教法都可以思考，但這部經的教法必須一一融會貫通，徹悟果位，涵蓋因位。 九、關於觀心：可以通過意念領會。如果不觀心，就不是自己智慧的一部分，不能開發自家的寶藏。即使福德和智慧同時修習，也完全隨外物而轉移，功德歸於生滅，無漏的殊勝之因都不能成就。所以《維摩詰經》說，諸佛的解脫，應當在眾生的心行中尋求。 接下來經文的下面就是第十釋文。
『大慧，出世間上上波羅蜜者（乃至）而恒修行檀波羅蜜（Dāna-Pāramitā，佈施波羅蜜）』，所說的出世間上上波羅蜜，是指大菩薩，對於自心和內外二法，覺知到都只是虛妄分別的顯現，不生起施者的妄想，不產生受者的執著，不執取中間施物的色相，爲了使眾生得到無畏和安樂，而恒常行佈施。所以論中說，因為知道法性的本體沒有慳貪，所以隨順修行檀波羅蜜。
『于諸境界不起分別（乃至）是則名為禪波羅蜜（Dhyāna-Pāramitā，禪定波羅蜜）』，論中說，因為知道法性沒有污染，遠離五欲的過患，所以隨順修行尸羅波羅蜜（Śīla-Pāramitā，持戒波羅蜜）。因為知道法性沒有痛苦，遠離嗔怒的煩惱，所以隨順修行羼提波羅蜜（Kṣānti-Pāramitā，忍辱波羅蜜）。因為知道法性沒有身心之相，遠離懈怠，所以隨順修
【English Translation】 English version: The Zisheng Wuwei Fa Deng Zhidulun says that there are Pāramitās (perfections, reaching the other shore) that are not adorned, meaning they do not fully encompass the others; and there are Pāramitās that are adorned, meaning they encompass each other. Now, this scripture must be fully encompassing. If only the six Pāramitās are mentioned, then these six encompass the latter four. If expanded to ten, then the sixth Pāramitā only encompasses nirvikalpa-jñāna (non-discriminating wisdom), and the latter four are all encompassed by prsthalabdha-jñāna (wisdom attained subsequently). Seven, regarding cultivation and realization: the five stages (of practice) can be cultivated together, only the Buddha can reach the ultimate. The six Pāramitās, from the perspective of the causal stage, have three names in total: in the initial countless kalpas (aeons), the power of giving etc. is still weak, and they are subdued by afflictions, so they are only called Pāramitā; in the second countless kalpas, the power gradually increases, and they can subdue afflictions, so they are called Upapāramitā (near perfection); in the third asamkhya kalpa (incalculable aeon), the power becomes even stronger, and they can completely subdue all afflictions, so they are called Mahāpāramitā (great perfection). Therefore, the scripture says 'transcendental supreme Pāramitā'. Eight, regarding the teachings: various teachings can be contemplated, but the teachings of this scripture must be integrated one by one, thoroughly understanding the fruit position and encompassing the causal position. Nine, regarding contemplating the mind: it can be understood through intention. If one does not contemplate the mind, it is not part of one's own wisdom, and one cannot develop one's own treasure. Even if blessings and wisdom are cultivated simultaneously, they completely follow external things and transform, and the merits return to arising and ceasing, and the unsurpassed causes of non-outflow are not accomplished. Therefore, the Vimalakirti Sutra says that the liberation of all Buddhas should be sought in the mind and conduct of sentient beings. Next, below the scripture text is the tenth explanation of the text.
'Mahamati, the transcendental supreme Pāramitā (up to) constantly cultivate Dāna-Pāramitā (perfection of giving)' The so-called transcendental supreme Pāramitā refers to the great Bodhisattva who, regarding his own mind and the two dharmas of internal and external, realizes that they are only manifestations of false discriminations, does not give rise to the delusion of the giver, does not generate attachment to the receiver, and does not grasp the form and appearance of the object of giving in between, in order to enable sentient beings to obtain fearlessness and peace. Therefore, the treatise says that because one knows that the nature of dharma has no stinginess, one accordingly cultivates Dāna-Pāramitā.
'Not giving rise to discriminations in all realms (up to) this is called Dhyāna-Pāramitā (perfection of meditation)'. The treatise says that because one knows that the nature of dharma has no defilement and is free from the faults of the five desires, one accordingly cultivates Śīla-Pāramitā (perfection of morality). Because one knows that the nature of dharma has no suffering and is free from the afflictions of anger, one accordingly cultivates Kṣānti-Pāramitā (perfection of patience). Because one knows that the nature of dharma has no form of body and mind and is free from laziness, one accordingly cultivates
行毗梨耶波羅蜜。以知法性常定。體無亂故。隨順修行禪波羅蜜。
以智觀察心無分別(至)是則名為般若波羅蜜 論云以知法性體明。離無明故。隨順修行般若波羅蜜。故華嚴六地偈云。不取眾相而行施。本絕諸惡堅持戒。解法無害常堪忍知法性離具精進。已盡煩惱入諸禪。善達性空分別法。此偈明地上所修。故直云已盡煩惱等。論通勝解行中發心修行。但云隨順 又先德云。六度萬行互相融攝。成菩提分。皆由般若成立故。五度如盲。般若如導。若佈施無般若。唯得一世榮。后受餘殃債。若持戒無般若。暫生上欲界。還墮泥犁中。若忍辱無般若報得端正形。不證寂滅忍。若精進無般若。徒興生滅功。不趣真常海。若禪定無般若。但行色界禪。不入金剛定。若萬善無般若。空成有漏因。不契無為果。若般若不明萬行虛設。故般若經中欲得世出世間一切善法悉成就者。一一當學般若。是故非真流之行。無以契真。未有證真之行。不從真起。故云如是六度。如實修行。若得滿足。即得阿耨多羅三藐三菩提。若不具足。則無能入菩提之道。
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注大乘入楞伽經卷第九
爾時世尊重說頌言愚分別有為空無常剎那分
【現代漢語翻譯】 現代漢語譯本： 行毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜），因為知道法性是常定的，本體沒有擾亂的緣故，所以隨順修行禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）。 以智慧觀察，心沒有分別（直至），這就是般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）。論中說，因為知道法性的本體光明，遠離無明的緣故，所以隨順修行般若波羅蜜。所以《華嚴經》六地偈說：『不執取眾多的相而行佈施，從根本上斷絕各種惡行而堅持戒律，理解佛法沒有損害而常常能夠忍耐，知道法性遠離而具足精進，已經窮盡煩惱而進入各種禪定，善於通達性空而分別諸法。』這個偈頌說明地上菩薩所修行的，所以直接說『已經窮盡煩惱』等等。論中通於勝解行地中發心修行，只是說『隨順』。又有先德說，六度萬行互相融合攝受，成就菩提分，都是由於般若成立的緣故。五度就像盲人，般若就像嚮導。如果佈施沒有般若，只能得到一世的榮華，以後還要承受剩餘的殃債。如果持戒沒有般若，暫時生到上欲界，還會墮入地獄之中。如果忍辱沒有般若，只能得到端正的形貌，不能證得寂滅的忍。如果精進沒有般若，只是徒勞地興起生滅的功用，不能趣向真常的海洋。如果禪定沒有般若，只是修行世俗的禪定，不能進入金剛的禪定。如果萬善沒有般若，只是空空地成就了有漏的因，不能契合無為的果。如果般若不明白，萬行都是虛設。所以《般若經》中說，想要得到世間和出世間一切善法都成就的人，一一應當學習般若。因此，不是真實的流出的行為，沒有辦法契合真實。沒有證得真實的行為，不是從真實生起。所以說，像這樣六度，如實地修行，如果能夠滿足，就能夠得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。如果不具足，就沒有辦法進入菩提的道路。 出自《注大乘入楞伽經》卷第八（《大正藏》第39冊 No. 1791 《注大乘入楞伽經》） 《注大乘入楞伽經》卷第九 這時，世尊又說了偈頌：愚癡的人分別有為法是空虛的、無常的、剎那生滅的。
【English Translation】 English version: One practices Vīrya-pāramitā (Perfection of Effort/Energy) because one knows that the nature of Dharma is constant and its essence is without disturbance. Therefore, one accordingly cultivates Dhyāna-pāramitā (Perfection of Meditation). With wisdom, one observes that the mind has no discriminations (until)... this is Prajñā-pāramitā (Perfection of Wisdom). The treatise says that because one knows the essence of Dharma is luminous and is free from ignorance, one accordingly cultivates Prajñā-pāramitā. Therefore, the verse from the Sixth Ground in the Avataṃsaka Sūtra says: 'Without grasping at various characteristics, one practices giving; fundamentally cutting off all evils and upholding the precepts; understanding that the Dharma is harmless and always able to endure; knowing that the nature of Dharma is remote and complete with diligence; having exhausted afflictions and entering various meditations; skillfully understanding emptiness of nature and distinguishing dharmas.' This verse explains what is cultivated by Bodhisattvas on the grounds, so it directly says 'having exhausted afflictions' and so on. The treatise generally refers to those who aspire and cultivate in the stage of adhimukti-caryā (stage of heightened intention), only saying 'accordingly'. Furthermore, a former virtuous person said that the six perfections and myriad practices mutually interpenetrate and embrace, accomplishing the factors of Bodhi, all due to the establishment of Prajñā. The five perfections are like the blind, and Prajñā is like the guide. If giving is without Prajñā, one only obtains glory in one lifetime, and later receives the remaining debts of misfortune. If upholding precepts is without Prajñā, one is temporarily born in the upper desire realm, and still falls into hell. If patience is without Prajñā, one only obtains a handsome appearance, and does not realize the patience of quiescence. If diligence is without Prajñā, one merely raises the function of arising and ceasing, and does not go towards the ocean of true constancy. If meditation is without Prajñā, one only practices mundane meditation, and does not enter the diamond-like samādhi. If myriad good deeds are without Prajñā, one emptily accomplishes causes of outflows, and does not accord with the fruit of non-action. If Prajñā is not clear, the myriad practices are all in vain. Therefore, the Prajñā Sūtra says that those who wish to obtain all good dharmas of the mundane and supramundane realms should all study Prajñā. Therefore, without the practice of true outflow, there is no way to accord with the truth. Without the practice of realizing the truth, it does not arise from the truth. Therefore, it is said that these six perfections, if practiced as they truly are, and if they can be fulfilled, one can attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). If they are not complete, then there is no way to enter the path of Bodhi. From the Commentary on the Laṅkāvatāra Sūtra, Volume 8 (Taishō Tripiṭaka, Volume 39, No. 1791, Commentary on the Laṅkāvatāra Sūtra) Commentary on the Laṅkāvatāra Sūtra, Volume 9 At that time, the World Honored One spoke in verse: The foolish discriminate conditioned dharmas as empty, impermanent, and momentary.
別剎那義如河燈種子 諸有為法猶如幻夢。愚夫妄計而起常見。佛為說空無常剎那。以不了故。復計無常作剎那想如河燈也。
一切法不生寂靜無所作諸事性皆離是我剎那義 以一切法剎那流轉。必無自性。無自性故即是無生。若非無生則不流轉。契無生者方見剎那。故凈名云不生不滅是無常義。
生無間即滅不為凡愚說是間相續法諸趣分別起 言諸生法即是無生寂滅之相。愚人不信故。不得為愚人說。是間若計定有剎那相續法者。則有六趣妄想生。
無明為其因心則從彼生未能了色時中間何所住 明妄心識從彼無明生也。若妄心未生。未能分別色時。中間則無法。夫何所住耶。
無間相續滅而有別心起不住於色時何所緣而生 言無間相續前念滅已。后念續生。若不住色時。無有所緣。則無生也。
若緣彼心起其因則虛妄因妄體不成云何剎那滅 后念以從前念滅處起故不是如實因生。因既虛妄。體不成立。則名無生。故不得言剎那滅壞。
修行者正受金剛佛舍利及以光音宮世間不壞事 對凡夫妄計一切法剎那故。說此正受等法。為非剎那。
如來圓滿智及比丘證得諸法性常住云何見剎那 如來正智滿足。及諸比丘證得八地諸法實性。云何見剎那非剎那也。
干城幻
【現代漢語翻譯】 現代漢語譯本 『別剎那義如河燈種子』：諸有為法（指因緣和合而生的事物）猶如幻夢。愚夫妄加計度而生起常見（指對事物產生常恒不變的錯誤觀念）。佛為他們解說空（指事物沒有固定不變的自性）、無常（指事物變化不停留）和剎那（指極短的時間）。因為不能理解這些道理，又錯誤地認為無常就是剎那，就像河燈一樣。
『一切法不生寂靜無所作諸事性皆離是我剎那義』：一切法的本性是不生不滅的，是寂靜的，沒有造作的，一切事物的本性都遠離『我』的執著，這就是剎那的真義。因為一切法都在剎那間流轉變化，必定沒有自性。沒有自性，就是無生。如果不是無生，就不會流轉變化。契合無生之理的人，才能真正見到剎那的實相。所以《維摩詰經》說，不生不滅就是無常的真義。
『生無間即滅不為凡愚說是間相續法諸趣分別起』：諸法生起之後，沒有間隔就立即滅去，這種道理不能為凡夫愚人解說。如果認為剎那之間有相續的法存在，就會產生六道輪迴的妄想。
『無明為其因心則從彼生未能了色時中間何所住』：妄心識是從無明（指對事物真相的迷惑）產生的。如果妄心還沒有生起，不能分別色（指物質現象）和時間，那麼在這中間，心又住在哪裡呢？
『無間相續滅而有別心起不住於色時何所緣而生』：前一念滅去之後，后一念相續生起。如果不住在色（指物質現象）和時間上，沒有所緣，那麼后一念又從何而生呢？
『若緣彼心起其因則虛妄因妄體不成云何剎那滅』：后一念是從前一念滅去的地方生起的，所以不是真實的因所生。因如果是虛妄的，體就不會成立，那就是無生。所以不能說剎那滅壞。
『修行者正受金剛佛舍利及以光音宮世間不壞事』：針對凡夫妄加計度一切法都是剎那生滅的觀點，佛才說正受（指正確的禪定狀態）、金剛佛舍利（指堅固不壞的佛舍利）以及光音宮（指色界天的一種宮殿），這些都不是剎那生滅的。
『如來圓滿智及比丘證得諸法性常住云何見剎那』：如來的智慧圓滿，以及比丘證得了八地菩薩所證悟的諸法實性，是常住不變的，怎麼會認為一切法是剎那生滅的呢？
干城幻
【English Translation】 English version 'The meaning of 'separate moment' is like a river lamp seed': All conditioned dharmas (things arising from causes and conditions) are like illusions and dreams. Foolish people make false calculations and give rise to the common view (the mistaken notion that things are permanent and unchanging). The Buddha explains to them emptiness (the absence of a fixed, unchanging self-nature), impermanence (the continuous change of things), and kshana (an extremely short period of time). Because they cannot understand these principles, they mistakenly believe that impermanence is the same as kshana, like a river lamp.
'All dharmas are unproduced, tranquil, without action, and all natures are separate from 'I'. This is the meaning of kshana': The nature of all dharmas is unproduced and unceasing, tranquil, without action, and the nature of all things is far from the attachment to 'I'. This is the true meaning of kshana. Because all dharmas are flowing and changing in an instant, they must not have self-nature. Without self-nature, there is no birth. If it is not unproduced, it will not flow and change. Those who are in accordance with the principle of non-birth can truly see the reality of kshana. Therefore, the Vimalakirti Sutra says that non-birth and non-death is the true meaning of impermanence.
'Birth immediately ceases without interval. These continuous dharmas are not explained to ordinary fools, and various destinies arise separately': After all dharmas arise, they immediately cease without interval. This principle cannot be explained to ordinary fools. If one believes that there are continuous dharmas in an instant, then the delusions of the six realms of reincarnation will arise.
'Ignorance is its cause, and the mind arises from it. When one cannot understand form and time, where does it dwell in between?': The deluded mind-consciousness arises from ignorance (the delusion about the true nature of things). If the deluded mind has not yet arisen and cannot distinguish between form (material phenomena) and time, then in between, where does the mind dwell?
'Without interval, continuous cessation, and another mind arises. Not dwelling in form and time, what does it rely on to arise?': After the previous thought ceases, the next thought arises continuously. If it does not dwell in form (material phenomena) and time, and there is nothing to rely on, then from where does the next thought arise?
'If that mind arises from conditions, its cause is false. If the cause is false, the substance cannot be established. How can kshana cease?': The next thought arises from the place where the previous thought ceased, so it is not born from a real cause. If the cause is false, the substance will not be established, which is non-birth. Therefore, it cannot be said that kshana is destroyed.
'Practitioners rightly receive the Vajra Buddha relics and the Abhasvara Palace, things that do not decay in the world': In response to the view of ordinary people who falsely calculate that all dharmas are momentary, the Buddha said that right samadhi (the correct state of meditation), Vajra Buddha relics (solid and indestructible Buddha relics), and the Abhasvara Palace (a palace in the realm of form), these are not momentary.
'The Tathagata's perfect wisdom and the bhikshus who have attained the nature of all dharmas are permanent. How can they see kshana?': The Tathagata's wisdom is perfect, and the bhikshus have attained the real nature of all dharmas as realized by the eighth-ground Bodhisattva, which is permanent and unchanging. How can they think that all dharmas are momentary?
City illusion
等色何故非剎那大種無實性云何說能造 不了諸法如幻夢等。取于種種差別形相。剎那不住。何言非耶。大種虛妄無實自性。故不得說為能作者。此偈應在六度章前。恐翻譯誤。
變化品第十五
因佛應化隨宜說法。意趣難解。故大慧於此略舉十則。以請會通。是故法華經云。雖說種種道。其實為一乘。
爾時大慧菩薩摩訶薩(至)阿耨多羅三藐三菩提記 如上章言。聲聞緣覺執著涅槃。希求自樂。修六度不得佛。何故不定種性中雲。住三昧樂聲聞。畢竟當得如來之身。
與諸菩薩等無差別 五種性中既有三乘所乘不一。入滅正受中。何故復言六地菩薩與聲聞緣覺同入滅盡三昧。求那譯本有此與諸菩薩等無差別八字。此下既有答文。恐但脫落。
何故復說無般涅槃法眾生得成佛道 剎那章言。七識非流轉。不受苦樂。非涅槃因。七識者。是一切眾生識也。故問無般涅槃法眾生。云何得成佛道。
又何故說從初得佛至般涅槃于其中間不說一字 佛言不說一字不答一字。何故佛四平等中有語平等也。
又言如來常在於定無覺無觀 恒河沙章謂佛不起一念分別。何得善知根性為眾生說法。
又言佛事皆是化作 既言一切諸法自相共相是化佛說。即是化佛化作佛事。何故余
【現代漢語翻譯】 現代漢語譯本： 大慧問道：如果色法等不是剎那生滅的，那麼構成色法的大種（Mahabhuta，地、水、火、風四大元素）沒有真實自性，又怎麼能說是能造作萬物的呢？ 佛回答說：因為他們不瞭解諸法如幻如夢等，執取種種差別形相，而實際上一切都是剎那不住的，怎麼能說不是剎那生滅呢？大種是虛妄的，沒有真實的自性，所以不能說它們是能造作者。這一偈頌應該放在六度章之前，恐怕是翻譯有誤。
變化品第十五
因為佛陀應化身（Nirmanakaya，佛為度化眾生而顯現的化身）隨機說法，意趣難以理解，所以大慧菩薩（Mahamati Bodhisattva）在此略舉十個問題，以請求佛陀會通解釋。所以《法華經》（Lotus Sutra）說：『雖說種種道，其實為一乘。』
爾時，大慧菩薩摩訶薩（Mahasattva， महानसत्त्व，偉大的菩薩）問：如上章所說，聲聞（Śrāvaka， слушатель，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha， प्रत्येकबुद्ध，靠自己領悟佛法而證悟的人）執著于涅槃（Nirvana， निर्वाण，解脫），希求自身安樂，修習六度（Six Paramitas，六波羅蜜多，佈施、持戒、忍辱、精進、禪定、智慧）也不能成佛。為什麼在不定種性中又說：『安住於三昧（Samadhi， समाधि，禪定）之樂的聲聞，最終會得到如來（Tathagata， तथागत，佛的稱號之一）之身』？
佛回答說：與諸菩薩等無差別。五種性中既然有三乘（Triyana， तीन यान，聲聞乘、緣覺乘、菩薩乘）所乘不同，進入滅盡定（Nirodha-samapatti， निरोधसमापत्ति，一種高級禪定狀態）的正受中，為什麼又說六地菩薩與聲聞緣覺一同進入滅盡三昧？求那跋陀羅（Gunabhadra， गुणभद्र，南北朝時期翻譯家）的譯本有『與諸菩薩等無差別』這八個字，此下既然有答文，恐怕是脫落了。
大慧又問：為什麼又說沒有般涅槃（Parinirvana， परिनिर्वाण，佛的最終涅槃）之法的眾生能夠成就佛道？ 佛回答說：剎那章說，第七識（Manas-vijnana，末那識）不是流轉輪迴的主體，不受苦樂，不是涅槃的原因。第七識是一切眾生的識。所以問沒有般涅槃之法的眾生，如何能夠成就佛道。
大慧又問：為什麼又說從最初成佛到般涅槃之間，佛陀沒有說過一個字？ 佛回答說：佛陀說不說一字，不回答一字。為什麼佛陀的四平等（Four Equalities）中有語平等呢？
大慧又問：又說如來常常處於禪定之中，沒有覺知，沒有觀想？ 佛回答說：恒河沙章說佛陀不起一念分別，怎麼能善於瞭解眾生的根性而為眾生說法呢？
大慧又問：又說佛陀所做的一切都是化現出來的？ 佛回答說：既然說一切諸法的自相和共相都是化現，佛陀所說也是化佛所說，即是化佛化現佛事，為什麼還要問其他問題呢？
English version: Mahamati asked: If form and so on are not momentary, then how can it be said that the Mahabhutas (the great elements of earth, water, fire, and wind) which constitute form, having no real nature, are able to create things? The Buddha replied: Because they do not understand that all dharmas are like illusions and dreams, and grasp at various differentiated forms, while in reality everything is momentary and does not abide. How can you say it is not momentary? The Mahabhutas are illusory and have no real nature, so they cannot be said to be creators. This verse should be placed before the chapter on the Six Paramitas; I fear there is a translation error.
Chapter Fifteen: Transformation
Because the Buddha's manifested bodies (Nirmanakaya, emanated body of the Buddha) teach according to circumstances, the meaning is difficult to understand. Therefore, Mahamati Bodhisattva briefly raises ten questions here to request the Buddha to reconcile and explain them. Therefore, the Lotus Sutra says: 'Although various paths are taught, in reality there is only one vehicle (Ekayana).'
Then, Mahamati Bodhisattva (Mahasattva, great being) asked: As stated in the previous chapter, the Sravakas (Śrāvaka, listeners, disciples who practice by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own) are attached to Nirvana (Nirvana, liberation), seeking their own pleasure, and cannot attain Buddhahood even by practicing the Six Paramitas (Six Paramitas, Perfections of giving, morality, patience, effort, meditation, and wisdom). Why does it say in the indeterminate nature that 'Sravakas who abide in the bliss of Samadhi (Samadhi, concentration) will ultimately attain the body of the Tathagata (Tathagata, one of the titles of the Buddha)'?
The Buddha replied: There is no difference between them and the Bodhisattvas. Since there are three vehicles (Triyana, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) among the five natures, and the vehicles they ride are different, why does it say that Bodhisattvas of the sixth ground enter the Nirodha-samapatti (Nirodha-samapatti, cessation of perception and feeling) together with Sravakas and Pratyekabuddhas? The translation by Gunabhadra (Gunabhadra, translator during the Northern and Southern Dynasties) has the eight words 'there is no difference between them and the Bodhisattvas.' Since there is an answer below, I fear it has been omitted.
Mahamati further asked: Why is it also said that beings without the Dharma of Parinirvana (Parinirvana, final Nirvana of the Buddha) can attain Buddhahood? The Buddha replied: The chapter on momentariness says that the seventh consciousness (Manas-vijnana, the mind consciousness) is not the subject of transmigration, does not experience suffering or pleasure, and is not the cause of Nirvana. The seventh consciousness is the consciousness of all beings. Therefore, he asks how beings without the Dharma of Parinirvana can attain Buddhahood.
Mahamati further asked: Why is it also said that from the initial attainment of Buddhahood to Parinirvana, the Buddha has not spoken a single word? The Buddha replied: The Buddha speaks not a word and answers not a word. Why is there equality of speech among the Buddha's Four Equalities?
Mahamati further asked: Why is it also said that the Tathagata is always in Samadhi, without awareness or contemplation? The Buddha replied: The chapter on Ganges sands says that the Buddha does not give rise to a single thought of discrimination. How can he be good at understanding the dispositions of beings and teaching them the Dharma?
Mahamati further asked: Why is it also said that all the Buddha's deeds are manifested? The Buddha replied: Since it is said that the self-nature and common nature of all dharmas are manifested, and what the Buddha says is also said by the manifested Buddha, that is, the manifested Buddha manifests the Buddha's deeds. Why ask other questions?
【English Translation】 Modern Chinese Translation: Mahamati asked: If form and so on are not momentary, then how can it be said that the Mahabhutas (the great elements of earth, water, fire, and wind) which constitute form, having no real nature, are able to create things? The Buddha replied: Because they do not understand that all dharmas are like illusions and dreams, and grasp at various differentiated forms, while in reality everything is momentary and does not abide. How can you say it is not momentary? The Mahabhutas are illusory and have no real nature, so they cannot be said to be creators. This verse should be placed before the chapter on the Six Paramitas; I fear there is a translation error.
Chapter Fifteen: Transformation
Because the Buddha's manifested bodies (Nirmanakaya, emanated body of the Buddha) teach according to circumstances, the meaning is difficult to understand. Therefore, Mahamati Bodhisattva briefly raises ten questions here to request the Buddha to reconcile and explain them. Therefore, the Lotus Sutra says: 'Although various paths are taught, in reality there is only one vehicle (Ekayana).'
Then, Mahamati Bodhisattva (Mahasattva, great being) asked: As stated in the previous chapter, the Sravakas (Śrāvaka, listeners, disciples who practice by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own) are attached to Nirvana (Nirvana, liberation), seeking their own pleasure, and cannot attain Buddhahood even by practicing the Six Paramitas (Six Paramitas, Perfections of giving, morality, patience, effort, meditation, and wisdom). Why does it say in the indeterminate nature that 'Sravakas who abide in the bliss of Samadhi (Samadhi, concentration) will ultimately attain the body of the Tathagata (Tathagata, one of the titles of the Buddha)'?
The Buddha replied: There is no difference between them and the Bodhisattvas. Since there are three vehicles (Triyana, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) among the five natures, and the vehicles they ride are different, why does it say that Bodhisattvas of the sixth ground enter the Nirodha-samapatti (Nirodha-samapatti, cessation of perception and feeling) together with Sravakas and Pratyekabuddhas? The translation by Gunabhadra (Gunabhadra, translator during the Northern and Southern Dynasties) has the eight words 'there is no difference between them and the Bodhisattvas.' Since there is an answer below, I fear it has been omitted.
Mahamati further asked: Why is it also said that beings without the Dharma of Parinirvana (Parinirvana, final Nirvana of the Buddha) can attain Buddhahood? The Buddha replied: The chapter on momentariness says that the seventh consciousness (Manas-vijnana, the mind consciousness) is not the subject of transmigration, does not experience suffering or pleasure, and is not the cause of Nirvana. The seventh consciousness is the consciousness of all beings. Therefore, he asks how beings without the Dharma of Parinirvana can attain Buddhahood.
Mahamati further asked: Why is it also said that from the initial attainment of Buddhahood to Parinirvana, the Buddha has not spoken a single word? The Buddha replied: The Buddha speaks not a word and answers not a word. Why is there equality of speech among the Buddha's Four Equalities?
Mahamati further asked: Why is it also said that the Tathagata is always in Samadhi, without awareness or contemplation? The Buddha replied: The chapter on Ganges sands says that the Buddha does not give rise to a single thought of discrimination. How can he be good at understanding the dispositions of beings and teaching them the Dharma?
Mahamati further asked: Why is it also said that all the Buddha's deeds are manifested? The Buddha replied: Since it is said that the self-nature and common nature of all dharmas are manifested, and what the Buddha says is also said by the manifested Buddha, that is, the manifested Buddha manifests the Buddha's deeds. Why ask other questions?
經言。應化非真佛亦非說法者。
又言諸識剎那變壞 剎那章中佛說諸識剎那不住。何故上言知依諸業攝受生死。
又言金剛神常隨衛護 恒沙章言如來最勝。超諸世間。非喻所及。即是不可見相。何須金剛力士守護。
又言前際不可知而說有般涅槃 恒沙章中生死本際不可知。何故復言有眾生般涅槃。斯則有終時可知。如有終。則有本際也。
又現有魔及以魔業(至)云何不離如是諸過 恒沙偈言。悉離一切過。何故如來而有此諸過也。謂佛初成道。第六天魔興四兵。持苦具。詣樹下嬈如來旃遮婆羅門女系木盂謗于佛。孫陀利女外道殺以謗佛。又佛曾乞食周遍不得。空缽而還。等即等余不能備舉者如食于馬麥。頭背俱痛。調達申越。阇王逆害。刺傷足設火坑毒飯等事。
佛言諦聽當爲汝說(至)授聲聞記是秘密說 為聲聞證無餘涅槃。自謂是佛。故佛方便與授記莂。言住三昧樂聲聞。畢竟當得如來之身。自令覺非是佛。進向大乘無餘涅槃。初心菩薩樂聲聞法者。亦令舍是心進修大行。及變化佛與化聲聞記。法性如來無有是事。此皆方便秘密所說此答第一問。
大慧佛與二乘無差別者(至)意識舍離是時初斷 惑智二障。亦名煩惱所知二障。成唯識云。由斷續生煩惱障故。證真
【現代漢語翻譯】 現代漢語譯本：經中說，應化之身並非真正的佛，也不是說法者。（應化：佛爲了度化眾生而顯現的化身） 又說，諸識剎那變壞。在《剎那章》中，佛說諸識剎那不住。為何前面又說，知依諸業攝受生死？（諸識：眼識、耳識、鼻識、舌識、身識、意識等；剎那：極短的時間單位） 又說，金剛神常隨衛護。在《恒沙章》中說，如來最勝，超越一切世間，無法用比喻來形容，即是不可見之相。為何需要金剛力士守護？（金剛神：佛教護法神） 又說，前際不可知，卻說有般涅槃。在《恒沙章》中，生死的本際不可知。為何又說有眾生般涅槃？這樣就有了終時可知。如果有了終時，就有了本際。（般涅槃：佛教術語，指佛或阿羅漢的入滅） 又說，現在有魔以及魔業（直到）為何不能遠離這些過失？《恒沙偈》說，悉離一切過。為何如來反而有這些過失呢？比如佛初成道時，第六天魔興四兵，拿著苦具，到樹下擾亂如來。旃遮婆羅門女用木盆繫在身上誹謗佛。孫陀利女被外道殺死以誹謗佛。佛也曾乞食周遍不得，空缽而還。等等，其餘不能一一列舉，比如吃馬麥，頭背都痛。提婆達多申越，阿阇世王逆害，刺傷腳，設定火坑毒飯等事。（第六天魔：欲界第六天的魔王；旃遮婆羅門女：一個誹謗釋迦牟尼佛的女子；孫陀利女：也是一個被外道利用來誹謗佛陀的女子；提婆達多：釋迦牟尼佛的堂弟，後背叛佛陀；阿阇世王：古印度摩揭陀國王，曾試圖殺害佛陀） 佛說：仔細聽，我當爲你們說（直到）授聲聞記是秘密說。因為聲聞證得無餘涅槃，自以為是佛，所以佛方便地給予授記，說安住在三昧之樂的聲聞，最終會得到如來之身，讓他們自覺並非是佛，進而走向大乘無餘涅槃。對於初心菩薩喜歡聲聞法的人，也讓他們捨棄這種心，進而修習大行。以及變化佛與化聲聞記，法性如來沒有這些事。這些都是方便秘密所說。這是回答第一個問題。 大慧，佛與二乘沒有差別（直到）意識舍離是時初斷。惑智二障，也叫煩惱所知二障。《成唯識論》說，由於斷續生煩惱障的緣故，證得真。（二乘：聲聞乘和緣覺乘；惑智二障：煩惱障和所知障）
【English Translation】 English version: The sutra says, the manifested body is not the true Buddha, nor is it the one who preaches the Dharma. (Manifested body: a body assumed by a Buddha or Bodhisattva to appear to sentient beings) It also says that all consciousnesses change and decay in an instant. In the 'Instant Chapter,' the Buddha says that all consciousnesses do not abide for an instant. Why then does it say earlier that knowledge relies on karma to receive birth and death? (Consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, etc.; Instant: an extremely short unit of time) It also says that Vajra deities constantly protect and guard. In the 'Countless Sands Chapter,' it says that the Tathagata is the most supreme, surpassing all worlds, and cannot be described by metaphors, which means it is an invisible form. Why is it necessary for Vajra warriors to protect? (Vajra deities: Buddhist Dharma protectors) It also says that the beginning of the past is unknowable, yet it is said that there is Parinirvana. In the 'Countless Sands Chapter,' the origin of birth and death is unknowable. Why then is it said that sentient beings attain Parinirvana? This would mean that the end time is knowable. If there is an end, then there is an origin. (Parinirvana: Buddhist term, referring to the passing away of a Buddha or Arhat) It also says that there are now demons and demonic deeds (up to) why not be free from such faults? The 'Countless Sands Gatha' says, 'Completely free from all faults.' Why then does the Tathagata have these faults? For example, when the Buddha first attained enlightenment, the Sixth Heaven Demon raised four armies, holding instruments of suffering, and went under the tree to disturb the Tathagata. The Brahmin woman Cinca tied a wooden bowl to her body to slander the Buddha. The female Sundari was killed by heretics to slander the Buddha. The Buddha also once begged for food everywhere but could not get any, and returned with an empty bowl. And so on, the rest cannot be listed one by one, such as eating horse barley, with pain in the head and back. Devadatta Shen Yue, King Ajatasatru's rebellious harm, stabbing the foot, setting up fire pits and poison rice, etc. (Sixth Heaven Demon: the demon king of the sixth heaven of the desire realm; Cinca: a woman who slandered Shakyamuni Buddha; Sundari: also a woman who was used by heretics to slander the Buddha; Devadatta: Shakyamuni Buddha's cousin, who later betrayed the Buddha; Ajatasatru: King of Magadha in ancient India, who tried to kill the Buddha) The Buddha said: Listen carefully, I will tell you (up to) bestowing predictions on Sravakas is a secret teaching. Because Sravakas attain Nirvana without remainder, and think they are Buddhas, the Buddha expediently gives predictions, saying that Sravakas who dwell in the bliss of Samadhi will eventually attain the body of the Tathagata, so that they will realize that they are not Buddhas, and then move towards Mahayana Nirvana without remainder. For those initial Bodhisattvas who like the Sravaka Dharma, they are also made to abandon this mind and then cultivate great practices. And the transformation Buddha and the transformation Sravakas are given predictions, but the Dharmata Tathagata does not have these things. These are all expedient secret teachings. This is the answer to the first question. Mahamati, there is no difference between the Buddha and the Two Vehicles (up to) the abandonment of consciousness is the first severance. The two hindrances of delusion and wisdom are also called the two hindrances of affliction and knowledge. The Vijnaptimatrata-siddhi says, 'Because of severing the continuous arising of the hindrance of affliction, one attains truth.' (Two Vehicles: Sravaka Vehicle and Pratyekabuddha Vehicle; Two Hindrances: afflictive obstructions and knowledge obstructions)
解脫。由斷礙解所知障故得大菩提。言煩惱障者。謂執遍計所執實我。薩迦耶見而為上首。百二十八根本煩惱。及彼等流諸隨煩惱。此皆惑亂有情身心。能障涅槃。名煩惱障。亦名惑障。言所知障者。謂執遍計所執實法。薩迦耶見而為上首。見疑無明愛恚慢等。障于智用。于所知境無顛倒性。而不能了。能障菩提。名所知障。亦名智障。如是二障。分別起者。即見所斷。任運起者。即修所斷。二乘但能斷煩惱障。解脫生死處與佛不異。故言佛與二乘而無差別。非是智障斷處不異。此答第二問也 然上四卷中。約本末相依以明二障。此約二執以明二障。故文少異。
藏識習滅法障解脫方得永凈 明七轉識諸法障礙藏識習氣等。是一切眾生妄體。虛假無常。非涅槃因。不能成道。若七識滅。於一切法障中得解脫藏識習滅究竟清凈。即是妄想滅。名為涅槃。名成佛道。此答第三問。
大慧我依本住法作是密語(至)先具如是諸文字故 言依本然常住之法。如來密意故作是說。雖有語平等。但言語生滅無有自性。此答第四問。
大慧如來正知無有妄念不待思慮然後說法 如來悲智常現前故。不待思慮得為眾生而演說法。此答第五問。
如來久已斷四種習離二種死除二種障 佛言四住煩惱無明習氣斷。
【現代漢語翻譯】 現代漢語譯本 解脫。由斷除障礙認知的所知障，才能獲得大菩提（maha-bodhi，偉大的覺悟）。所說的煩惱障，是指執著于遍計所執的真實『我』（ātman），以薩迦耶見（satkāya-dṛṣṭi，有身見）為首的，一百二十八種根本煩惱，以及與它們同類的各種隨煩惱。這些都會迷惑擾亂有情眾生的身心，能夠障礙涅槃（nirvāṇa，寂滅），所以稱為煩惱障，也稱為惑障。所說的所知障，是指執著于遍計所執的真實『法』（dharma），以薩迦耶見為首的，見、疑、無明、愛、恚、慢等等，障礙智慧的運用，對於所知的境界沒有不顛倒的認知，而不能明瞭，能夠障礙菩提（bodhi，覺悟），所以稱為所知障，也稱為智障。像這樣的兩種障礙，通過分別而生起的，屬於見道所斷；任運而生起的，屬於修道所斷。二乘（śrāvaka-yāna and pratyekabuddha-yāna，聲聞乘和緣覺乘）只能斷除煩惱障，在解脫生死方面與佛沒有差別。所以說佛與二乘沒有差別，但並非是說斷除智障方面也沒有差別。這是回答第二個問題。 然而，前面第四卷中，是從根本和末端相互依存的角度來說明二障，這裡是從兩種執著的角度來說明二障，所以文字略有不同。 藏識（ālayavijñāna，阿賴耶識）的習氣滅除，從法障中解脫，才能獲得永久的清凈。說明第七轉識（manovijñāna，末那識）的諸法障礙、藏識的習氣等等，是一切眾生的虛妄本體，虛假無常，不是涅槃的原因，不能成就佛道。如果第七識滅除，就能從一切法的障礙中得到解脫，藏識的習氣滅除，達到究竟的清凈，這就是妄想滅除，稱為涅槃，稱為成就佛道。這是回答第三個問題。 大慧（Mahāmati），我依據本然常住之法，說這些秘密之語。因為事先具備了這些文字的緣故。說的是依據本然常住的法，如來（Tathāgata）以秘密的意圖才這樣說。雖然有語言的平等性，但是語言的生滅沒有自性。這是回答第四個問題。 大慧，如來以正知而說法，沒有妄念，不等待思慮然後才說法。如來的悲心和智慧常常顯現於眼前，所以不需要等待思慮就能為眾生演說佛法。這是回答第五個問題。 如來早就已經斷除了四種習氣，離開了兩種死亡，除去了兩種障礙。佛說四住煩惱（catvāri kleśāvaraṇāni，四種煩惱的住所）、無明（avidyā，無知）的習氣已經斷除。
【English Translation】 English version Liberation is attained by severing the jñeyāvaraṇa (obstacle to knowledge), which obstructs understanding, thus achieving Mahābodhi (Great Enlightenment). The kleśāvaraṇa (obstacle of afflictions) refers to the clinging to a perceived real 'self' (ātman) in what is merely conceptually constructed, with satkāya-dṛṣṭi (view of a real self) at its head, along with one hundred and twenty-eight fundamental afflictions and their associated secondary afflictions. These delude and disturb the minds and bodies of sentient beings, obstructing nirvāṇa (liberation), hence they are called kleśāvaraṇa, also known as the obstacle of delusion. The jñeyāvaraṇa refers to the clinging to a perceived real 'dharma' (phenomenon) in what is merely conceptually constructed, with satkāya-dṛṣṭi at its head, along with views, doubt, ignorance, attachment, aversion, pride, etc., which obstruct the function of wisdom. It prevents one from having an undistorted understanding of knowable objects and thus hinders comprehension, obstructing bodhi (enlightenment), hence it is called jñeyāvaraṇa, also known as the obstacle of knowledge. These two obstacles, those that arise through conceptualization are severed on the path of seeing, and those that arise spontaneously are severed on the path of cultivation. The Two Vehicles (śrāvaka-yāna and pratyekabuddha-yāna) can only sever the kleśāvaraṇa, and in terms of liberation from birth and death, they are no different from the Buddha. Therefore, it is said that the Buddha and the Two Vehicles are not different, but this does not mean that there is no difference in severing the jñeyāvaraṇa. This answers the second question. However, in the previous fourth chapter, the two obstacles were explained from the perspective of the interdependence of root and branch, while here, the two obstacles are explained from the perspective of two kinds of clinging, so the wording is slightly different. The extinction of the ālaya-vijñāna's (storehouse consciousness) habitual tendencies, liberation from the obstacle of phenomena, is the only way to attain lasting purity. It explains that the obstacles of phenomena in the seventh consciousness (manovijñāna), the habitual tendencies of the ālaya-vijñāna, etc., are the false essence of all sentient beings, illusory and impermanent, not the cause of nirvāṇa, and cannot lead to Buddhahood. If the seventh consciousness is extinguished, one can be liberated from the obstacles of all phenomena, and the habitual tendencies of the ālaya-vijñāna are extinguished, achieving ultimate purity. This is the extinction of delusion, called nirvāṇa, called the attainment of Buddhahood. This answers the third question. Mahāmati, I speak these secret words based on the inherently abiding dharma. It is because these words were prepared beforehand. It means that based on the inherently abiding dharma, the Tathāgata speaks in this way with a secret intention. Although there is equality in language, the arising and ceasing of language has no inherent nature. This answers the fourth question. Mahāmati, the Tathāgata speaks with correct knowledge, without delusion, and does not wait for deliberation before speaking. The compassion and wisdom of the Tathāgata are always present, so there is no need to wait for deliberation to expound the Dharma for sentient beings. This answers the fifth question. The Tathāgata has long since severed the four kinds of habitual tendencies, departed from the two kinds of death, and removed the two kinds of obstacles. The Buddha said that the habitual tendencies of the four abodes of affliction (catvāri kleśāvaraṇāni) and ignorance (avidyā) have been severed.
故名真佛。化佛者。方便現形以化眾生。非真佛也。此答第六問。
大慧意及意識眼識等七(至)凡愚不知妄著于空 言七種識妄想習氣為因。是剎那無常性。離善無漏。非流轉法。不能往來六道。如來藏常故。能持生死流轉。是涅槃苦樂之因。愚夫不覺妄計言空。此答第七問。
大慧變化如來金剛力士(至)自證聖智所行之境 化佛方便隨眾生相現。同人法故。假于守護。真實如來離一切根量。即是不可見相。不假守護。是一切化佛隨人善根生。不從實業生。非是真佛。然依真起化。亦不離真佛。如陶家輪等。眾事和合而有所作。化佛亦爾。眾生輪轉眾相具足。還說自共相法。不說真佛自證聖智所行境界。此答第八問。
複次大慧諸凡愚人(至)此分別即得解脫 言凡夫見此身滅。不見未來生。故起斷見。不覺藏識唸唸流注。故起常見。自心妄分別想是其生死本際。是故本際不可得也。滅妄分別名為解脫。此答第九問。
四種習斷離一切過 化佛隨眾生所宜。方便示現種種過惡。真實如來四住煩惱及無明習氣悉斷。無如是過。此答第十問。
爾時世尊重說頌言三乘及非乘無有佛涅槃悉授如來記說離眾過惡 言非乘者。無般涅槃法眾生也。
成就究竟智及無餘涅槃誘進怯劣人依
【現代漢語翻譯】 現代漢語譯本： 因此稱之為真佛。化佛，是爲了方便而顯現形象以教化眾生，並非真佛。這是回答第六個問題。
大慧，意和意識、眼識等七種識（到）凡夫愚昧之人不明白而錯誤地執著于空。意思是說七種識的妄想習氣是原因，是剎那無常的性質，遠離善和無漏，不是流轉之法，不能往來於六道。如來藏是常住的，所以能夠保持生死流轉，是涅槃苦樂的原因。愚昧的人不覺悟，錯誤地認為它是空。這是回答第七個問題。
大慧，變化如來、金剛力士（到）是自身證悟的聖智所行的境界。化佛爲了方便，隨著眾生的形象而顯現，與人和法相同，所以需要守護。真實的如來遠離一切根和量，就是不可見的相，不需要守護。一切化佛隨著人的善根而生，不是從真實的業力而生，不是真佛。然而，依真而起化，也不離開真佛，如同陶家的輪子等，各種事物和合而有所作為，化佛也是這樣。眾生輪轉，各種相都具備，還說自身和共有的相法，不說真佛自身證悟的聖智所行的境界。這是回答第八個問題。
複次，大慧，各種凡夫愚昧之人（到）這種分別就能得到解脫。意思是說凡夫見到這個身體滅亡，見不到未來生，所以產生斷見。不覺悟藏識唸唸流注，所以產生常見。自心虛妄分別的想法是其生死根本的邊際，所以根本的邊際是不可得的。滅除虛妄分別就叫做解脫。這是回答第九個問題。
四種習氣斷除，遠離一切過失。化佛隨著眾生所適宜的，方便示現各種過惡。真實的如來四住煩惱以及無明習氣全部斷除，沒有這樣的過失。這是回答第十個問題。
這時，世尊再次說了偈語：三乘以及非乘，沒有佛的涅槃，全部授予如來的記說，說遠離各種過惡。意思是說非乘，是沒有般涅槃法（Parinirvana）的眾生。
成就究竟的智慧以及無餘涅槃，誘導怯懦弱小的人依靠。
【English Translation】 English version: Therefore, it is called the True Buddha. The Transformation Buddha is a convenient manifestation to transform sentient beings, not the True Buddha. This answers the sixth question.
Mahamati, the mind, consciousness, eye-consciousness, and the seven consciousnesses (to) ordinary fools do not understand and mistakenly cling to emptiness. It means that the delusional habits of the seven consciousnesses are the cause, which is the nature of momentary impermanence, away from goodness and non-outflow, not a law of transmigration, and cannot travel to the six realms. The Tathagatagarbha (Tathagatagarbha) is permanent, so it can maintain the flow of birth and death, and is the cause of Nirvana (Nirvana), suffering, and joy. Foolish people do not realize it and mistakenly think it is empty. This answers the seventh question.
Mahamati, the Transformation Tathagata (Tathagata), Vajra (Vajra) strongman (to) is the realm of self-realized sacred wisdom. The Transformation Buddha manifests according to the appearance of sentient beings for convenience, and is the same as humans and Dharma (Dharma), so it needs protection. The True Tathagata is far away from all roots and measures, which is the invisible form, and does not need protection. All Transformation Buddhas are born according to the good roots of people, not from real karma, and are not True Buddhas. However, transformation arises based on truth, and it is also inseparable from the True Buddha, like the potter's wheel, etc. Various things come together and act, and so is the Transformation Buddha. Sentient beings transmigrate, and all kinds of appearances are complete, and they also speak of their own and common Dharma, but do not speak of the realm of self-realized sacred wisdom of the True Buddha. This answers the eighth question.
Furthermore, Mahamati, all kinds of ordinary foolish people (to) this distinction can achieve liberation. It means that ordinary people see this body perish and do not see future lives, so they give rise to annihilationism. They do not realize that the Alaya-consciousness (Alaya-consciousness) flows continuously, so they give rise to eternalism. The mind's false discriminatory thoughts are the fundamental boundary of their birth and death, so the fundamental boundary is unattainable. Eliminating false discrimination is called liberation. This answers the ninth question.
The four kinds of habits are eliminated, and all faults are avoided. The Transformation Buddha conveniently shows various faults according to what is suitable for sentient beings. The True Tathagata has completely eliminated the four abodes of afflictions and ignorance habits, and does not have such faults. This answers the tenth question.
At this time, the World Honored One (世尊) again spoke in verse: The Three Vehicles (三乘) and non-vehicle, there is no Nirvana of the Buddha, all are granted the prediction of the Tathagata, saying to be away from all kinds of faults. It means that non-vehicle is sentient beings without the Dharma of Parinirvana.
Achieving ultimate wisdom and Nirvana without remainder, inducing timid and weak people to rely on.
此密意說 欲彼成就究竟種智。斷所知障。證佛無餘大般涅槃。誘怯劣者故隱覆說。
諸佛所得智演說如是道唯此更非余故彼無涅槃 如來證智雖說種種道。其實為一乘。更無餘法。而彼聲聞計所得涅槃。自謂是佛者。非真涅槃也。以上三偈並頌第一問答。略該余問答。
欲色有諸見如是四種習意識所從生藏意在其中 三界生死見思無明。悉是眾生心意意識展轉為因。熏習發現。此頌第十問答也。
見意識眼等無常故斷滅迷意藏起常邪智謂涅槃 此頌第九問答如文可知。
斷食肉品第十六
爾時大慧菩薩摩訶薩(至)食不食肉功德過失 如來在鬼王宮中說法。諸夜叉等念食時欲至。非肉不食。欲令諸鬼生慈心故。請如來說食不食肉功德過失。即是會上一切諸佛心。佛心者慈悲是也。
我及諸菩薩摩訶薩(至)究竟當成無上正覺 世間眾生生死輪轉。怨結相連。墮諸惡趣受大苦惱。皆由食肉更相殺害。增長煩惱。不得出離。能捨肉味。求於法味。慈心相向。清凈明瞭。如實修行。即得阿耨多羅三藐三菩提。
世尊路迦耶等(至)而許自他俱食肉耶 大慧舉邪況正。以明食肉之過。謂諸外道尚有遮禁。況復如來世間救護。而許自他而食肉耶。路迦耶者。未見譯文。
善
【現代漢語翻譯】 現代漢語譯本： 此秘密的教義是爲了讓那些希望成就究竟圓滿的智慧（究竟種智）的人，斷除所知障（斷所知障），證得佛陀的無餘大般涅槃（證佛無餘大般涅槃）而說的。因為要引導那些怯懦和能力不足的人，所以用隱晦的方式來說明（誘怯劣者故隱覆說）。
諸佛所證得的智慧所闡述的道路就是如此，只有這一條路，沒有其他的路（諸佛所得智演說如是道唯此更非余），所以那些不遵循此道的人無法證得涅槃（故彼無涅槃）。如來所證的智慧雖然宣說了種種不同的法門（如來證智雖說種種道），但實際上都是爲了引導眾生進入唯一的佛乘（其實為一乘），除此之外沒有其他的方法（更無餘法）。而那些聲聞乘的修行者，自以為證得了涅槃（而彼聲聞計所得涅槃），並且自認為自己就是佛（自謂是佛者），但他們所證得的並非真正的涅槃（非真涅槃也）。以上三偈頌概括了第一個問答，也簡要地包含了其餘的問答。
對於色界和欲界中的種種見解（欲色有諸見），這四種習氣都是從意識中產生的，阿賴耶識（藏意）就在其中（如是四種習意識所從生藏意在其中）。三界中的生死輪迴，以及見惑、思惑和無明（三界生死見思無明），都是眾生的心、意、意識相互作用，輾轉為因，熏習而顯現出來的（悉是眾生心意意識展轉為因。熏習發現）。這是對第十個問答的偈頌。
因為所見的意識、眼等都是無常的，所以會斷滅（見意識眼等無常故斷滅），迷惑于阿賴耶識（迷意藏），從而產生常、邪的智慧，並認為這就是涅槃（起常邪智謂涅槃）。這是對第九個問答的偈頌，意思如字面所示。
斷食肉品第十六
當時，大慧菩薩摩訶薩（Mahasattva）（爾時大慧菩薩摩訶薩）……詢問關於吃肉與不吃肉的功德和過失（食不食肉功德過失）。如來在鬼王宮中說法，眾夜叉等覺得吃飯的時間快到了，但他們不吃肉就吃不下飯。爲了讓這些鬼生起慈悲心，所以大慧菩薩請如來說明吃肉與不吃肉的功德和過失（欲令諸鬼生慈心故。請如來說食不食肉功德過失）。這實際上也是法會上一切諸佛的心意。所謂佛心，就是慈悲心（即是會上一切諸佛心。佛心者慈悲是也）。
我和諸位菩薩摩訶薩（Mahasattva）（我及諸菩薩摩訶薩）……最終將成就無上正等正覺（阿耨多羅三藐三菩提）（究竟當成無上正覺）。世間的眾生在生死輪迴中（世間眾生生死輪轉），怨恨和仇結相互連線（怨結相連），墮入各種惡道，遭受巨大的痛苦（墮諸惡趣受大苦惱），這些都是因為吃肉，互相殘殺，增長煩惱，無法從中解脫（皆由食肉更相殺害。增長煩惱。不得出離）。如果能夠捨棄肉的味道，追求佛法的滋味（能捨肉味。求於法味），以慈悲心相互對待（慈心相向），清凈明瞭，如實修行，就能證得阿耨多羅三藐三菩提（清凈明瞭。如實修行。即得阿耨多羅三藐三菩提）。
世尊，路迦耶（Lokāyata）等（世尊路迦耶等）……難道允許自己和他人一起吃肉嗎（而許自他俱食肉耶）？大慧菩薩用邪惡的例子來反襯正義，以此來說明吃肉的過失。意思是說，即使是那些外道尚且還有遮止和禁令，更何況是如來，作為世間的救護者，怎麼會允許自己和他人一起吃肉呢（大慧舉邪況正。以明食肉之過。謂諸外道尚有遮禁。況復如來世間救護。而許自他而食肉耶）。路迦耶（Lokāyata）的意思是，未見譯文（未見譯文）。
善
【English Translation】 English version: This secret teaching is spoken for those who desire to achieve ultimate perfect wisdom (Kevalajnana), to sever the obstacles to knowledge (Jneyavarana), and to attain the Buddha's complete and final Nirvana (Parinirvana). It is spoken in a concealed manner to guide those who are timid and lack capacity (inducing the timid and inferior to conceal and speak).
The wisdom attained by all Buddhas expounds the path in this way; this is the only path, there is no other (the wisdom attained by all Buddhas expounds the path in this way; this is the only path, there is no other), therefore, those who do not follow this path cannot attain Nirvana (therefore, there is no Nirvana). Although the wisdom realized by the Tathagata speaks of various paths (although the wisdom realized by the Tathagata speaks of various paths), in reality, it is to guide beings into the one Buddha vehicle (in reality, it is the one vehicle), and there is no other method (and there is no other method). But those practitioners of the Sravaka vehicle, thinking they have attained Nirvana (but those practitioners of the Sravaka vehicle, thinking they have attained Nirvana), and claiming to be Buddhas themselves (and claiming to be Buddhas themselves), have not attained true Nirvana (have not attained true Nirvana). The above three verses summarize the first question and answer, and also briefly include the remaining questions and answers.
Regarding the various views in the realms of desire and form (desire and form have various views), these four types of habits arise from consciousness, with the Alaya consciousness (hidden meaning) within them (these four types of habits arise from consciousness, with the Alaya consciousness within them). The cycle of birth and death in the three realms, as well as the afflictions of views, thoughts, and ignorance (the cycle of birth and death in the three realms, as well as the afflictions of views, thoughts, and ignorance), are all caused by the interaction of beings' minds, intentions, and consciousnesses, turning into causes and manifesting through conditioning (are all caused by the interaction of beings' minds, intentions, and consciousnesses, turning into causes and manifesting through conditioning). This is a verse for the tenth question and answer.
Because the seen consciousness, eyes, etc., are impermanent, they are extinguished (because the seen consciousness, eyes, etc., are impermanent, they are extinguished), being deluded about the Alaya consciousness (being deluded about the Alaya consciousness), thereby giving rise to the wisdom of permanence and wrongness, and thinking that this is Nirvana (thereby giving rise to the wisdom of permanence and wrongness, and thinking that this is Nirvana). This is a verse for the ninth question and answer, and the meaning is as the text shows.
Chapter Sixteen on Abstaining from Eating Meat
At that time, the Mahasattva (Mahasattva) Mahamati (Mahamati) asked... about the merits and faults of eating or not eating meat (asked... about the merits and faults of eating or not eating meat). The Tathagata was teaching in the palace of the Ghost King, and the Yakshas (Yakshas), etc., felt that it was almost time to eat, but they could not eat without meat. In order to make these ghosts generate compassion, Mahamati asked the Tathagata to explain the merits and faults of eating or not eating meat (in order to make these ghosts generate compassion, Mahamati asked the Tathagata to explain the merits and faults of eating or not eating meat). This is actually the intention of all the Buddhas at the assembly. The so-called Buddha-mind is the mind of compassion (this is actually the intention of all the Buddhas at the assembly. The so-called Buddha-mind is the mind of compassion).
I and all the Bodhisattva Mahasattvas (Mahasattvas) (I and all the Bodhisattva Mahasattvas)... will ultimately attain Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi) (will ultimately attain Anuttara-Samyak-Sambodhi). The sentient beings in the cycle of birth and death (the sentient beings in the cycle of birth and death), with grudges and hatreds connected to each other (with grudges and hatreds connected to each other), fall into various evil paths and suffer great pain (fall into various evil paths and suffer great pain). All of this is because of eating meat, killing each other, increasing afflictions, and being unable to escape from it (all of this is because of eating meat, killing each other, increasing afflictions, and being unable to escape from it). If one can give up the taste of meat and seek the taste of Dharma (if one can give up the taste of meat and seek the taste of Dharma), treat each other with compassion (treat each other with compassion), be pure and clear, and practice diligently in accordance with reality, then one can attain Anuttara-Samyak-Sambodhi (be pure and clear, and practice diligently in accordance with reality, then one can attain Anuttara-Samyak-Sambodhi).
World Honored One, Lokayatas (Lokayatas), etc. (World Honored One, Lokayatas, etc.)... would you allow yourself and others to eat meat together (would you allow yourself and others to eat meat together)? Mahamati used an evil example to contrast with righteousness, in order to illustrate the faults of eating meat. The meaning is that even those heretics still have prohibitions and restrictions, let alone the Tathagata, as the savior of the world, how could he allow himself and others to eat meat together (Mahamati used an evil example to contrast with righteousness, in order to illustrate the faults of eating meat. The meaning is that even those heretics still have prohibitions and restrictions, let alone the Tathagata, as the savior of the world, how could he allow himself and others to eat meat together)? The meaning of Lokayata (Lokayata) is, translation not found (translation not found).
Good
哉世尊具大慈悲(至)聞已奉行廣為他說 嘆佛世尊具大慈悲。拔苦與樂。愿為解說。我等奉行。亦令一切永不食肉。
爾時大慧菩薩重說頌言菩薩摩訶薩志求無上覺(至)為我具開演 蔥等五辛臭惡不凈。生啖生瞋。熟食發淫。酒亂靜性。損眾善生諸惡。是故辛酒俱障善業。
爾時佛告大慧菩薩摩訶薩言(至)說其少分 有無量因緣不應食肉。自下如來為之略說。
大慧一切眾生從無始來(至)為修慈行不應食肉 梵音。旃陀羅。此謂殺人畜者。
大慧夫食肉者身體臭穢(至)若言許食此人謗我 如來常說凡所飲食。作食子肉想。餘食者尚然。況于弟子而聽食肉。
大慧凈美食者(至)非諸惡習虎狼性者心所愛重 言佛唯許食習聖人所應食者。余皆不聽。
大慧過去有王名師子生(至)我許聲聞食如是肉 言世無有肉不是殺生而可食者。以是義故。佛許聲聞食如是肉耶。言不聽許也。
大慧未來之世有愚癡人(至)凡是肉者一切悉斷 明有說言佛毗尼中聽食肉者。悉是謗如來也。昔于余經說遮十種。許三種者。以眾生惡習既久。而其情慾不可輒去。是漸禁絕。就其情而制之。令其修習。今於此會一切種一切時。開遮方便一切悉斷。是謂最後清凈明誨。言遮十種者人蛇象
【現代漢語翻譯】 現代漢語譯本： 哉！世尊，您具備偉大的慈悲！（直至）聽聞之後，我們一定奉行，並且廣為他人宣說。讚歎佛世尊具備偉大的慈悲，拔除眾生的痛苦，給予眾生安樂。懇請世尊為我們解說，我們一定奉行，並且也讓一切眾生永遠不吃肉。 當時，大慧菩薩再次以偈頌說道：菩薩摩訶薩立志追求無上正覺（直至）懇請世尊為我詳細開示。蔥、蒜等五辛，氣味臭穢不乾淨，生吃會使人產生嗔恨心，熟吃會使人引發淫慾。飲酒會擾亂清凈的本性，損害各種善行，產生各種惡行。因此，辛辣之物和酒都會障礙善業。 當時，佛告訴大慧菩薩摩訶薩說：（直至）只說其中的少部分。有無量因緣不應該吃肉，下面如來為你們簡略地說說。 大慧，一切眾生從無始以來（直至）爲了修習慈悲之行，不應該吃肉。梵音，旃陀羅（Candala），這裡指的是殺人或屠宰牲畜的人。 大慧，吃肉的人身體散發臭味（直至）如果有人說我允許吃肉，這個人就是在誹謗我。如來經常說，對於所有飲食，都要作食用自己子女的肉的想法。對於其他的食物尚且如此，更何況是我的弟子，怎麼會允許他們吃肉呢？ 大慧，清凈的美味食物（直至）不是那些具有惡習、如同虎狼本性的人所喜愛和重視的。說佛只是允許食用聖人應該食用的食物，其餘的都不允許。 大慧，過去有一位國王名叫師子生（Simhasena）（直至）我說允許聲聞（Sravaka）食用這樣的肉。這是說世上沒有不是通過殺生而可以食用的肉。因為這個緣故，佛允許聲聞食用這樣的肉嗎？這是說不允許。 大慧，未來世有愚癡的人（直至）凡是肉類，一切都要斷除。說明有人說佛的毗奈耶（Vinaya）中允許吃肉，這完全是在誹謗如來。過去在其他的經典中說遮止十種肉，允許三種肉，是因為眾生的惡習已經很久了，而且他們的情慾不可能立刻去除，這是逐漸禁止，就著他們的情慾而加以限制，讓他們修習。現在在這個法會上，一切種類、一切時間，開許和遮止的方便，一切都要斷除。這才是最後的清凈明確的教誨。所說的遮止十種肉，指的是人、蛇、象……
【English Translation】 English version: O World Honored One, you possess great compassion! (Until) Having heard this, we will certainly practice it and widely proclaim it to others. We praise the Buddha, the World Honored One, who possesses great compassion, removes the suffering of sentient beings, and gives them happiness. We beseech the World Honored One to explain this to us, and we will certainly practice it, and also cause all sentient beings to never eat meat. At that time, Mahamati (Great Wisdom) Bodhisattva again spoke in verse, saying: Bodhisattva Mahasattva aspires to seek unsurpassed enlightenment (until) I beseech the World Honored One to explain this in detail for me. Onions, garlic, and other five pungent roots are foul-smelling and unclean. Eating them raw causes anger, and eating them cooked causes lust. Alcohol disturbs the pure nature, harms various good deeds, and produces various evil deeds. Therefore, pungent substances and alcohol both obstruct good karma. At that time, the Buddha said to Mahamati Bodhisattva Mahasattva: (Until) I will only speak a small portion of it. There are countless reasons why one should not eat meat, and the Tathagata (Thus Come One) will briefly explain them to you below. Mahamati, all sentient beings from beginningless time (until) In order to cultivate the practice of loving-kindness, one should not eat meat. In Sanskrit, Candala refers to those who kill people or slaughter livestock. Mahamati, those who eat meat have foul-smelling bodies (until) If someone says that I allow the eating of meat, this person is slandering me. The Tathagata often says that for all food, one should think of it as eating the flesh of one's own child. If this is the case for other foods, how much more so for my disciples, how could I allow them to eat meat? Mahamati, pure and delicious foods (until) are not loved and valued by those with evil habits and tiger-wolf natures. It is said that the Buddha only allows the eating of foods that saints should eat, and all others are not allowed. Mahamati, in the past there was a king named Simhasena (Lion Born) (until) I said that I allow Sravakas (Hearers) to eat such meat. This is to say that there is no meat in the world that can be eaten without killing. For this reason, does the Buddha allow Sravakas to eat such meat? This is to say, it is not allowed. Mahamati, in the future there will be foolish people (until) All meat should be completely cut off. This clarifies that some say that the Buddha's Vinaya (Discipline) allows the eating of meat, which is completely slandering the Tathagata. In the past, in other sutras, it was said to prohibit ten kinds of meat and allow three kinds of meat, because sentient beings' evil habits have been long-standing, and their desires cannot be immediately removed. This is a gradual prohibition, restricting them according to their desires and allowing them to cultivate. Now, in this assembly, for all kinds and at all times, the expedient of allowing and prohibiting, everything must be cut off. This is the final, pure, and clear teaching. The ten kinds of meat that are prohibited refer to human, snake, elephant...
馬龍狐豬狗師子獼猴也。許三種者。不見不聞不疑也。謂肉有二者。他殺。自死。見聞疑者所謂他殺。不見聞疑者所謂自死。或云許五種。謂不見聞疑外。加鳥殘自死共成五種。雖云三五不同。俱不出自死肉之一義也。
大慧我不曾許弟子食肉(至)況食血肉不凈之食 一切有情皆依食住。謂食以資益諸根大種心心所法。能生喜樂。相續執持。總有四種。一者段食。變壞為相。謂欲界系香味觸三。于變壞時能為食事。二者觸食。觸境為相。謂有漏觸。才取境時攝受喜等能為食事。三意思食希望為相。謂有漏思與欲俱轉。希可愛境。能為食事。四者識食。執持為相。謂有漏識。由段觸思勢力增長。能為食事此四能持有情身命。令不壞斷。故名為食。段食唯于欲界有用。觸意思食雖遍三界。而依識轉。隨識有無。此對有情飲食血肉。是故且言不食段食。于義四種悉應斷故下言法身非雜食者。謂超情識是四俱無。
大慧聲聞緣覺及諸菩薩(至)作是說者無有是處 三乘聖人皆以法喜禪悅為食也。如來法身無雜食者。如智論云。除諸法實相余皆魔事。則煩惱爾炎。現行種習悉已斷故。種智圓明無緣悲心。觀于眾生如一子想。豈許弟子而食子肉。復自食子肉耶。
爾時世尊重說頌言悉曾為親屬眾穢所成長恐怖
【現代漢語翻譯】 現代漢語譯本：馬、龍、狐貍、豬、狗、獅子、獼猴等肉都不應食用。允許食用三種肉的情況是：不見殺、不聞殺、不疑為我殺。所謂『肉有二種』，指的是他殺和自死。『見、聞、疑』指的是見到、聽到或懷疑是為我而殺的肉，不『見、聞、疑』指的是自然死亡的肉。或者有人說允許食用五種肉，指的是在不見、不聞、不疑之外，加上鳥殘（被鳥啄食剩下的）和自死，共成五種。雖然說三種或五種有所不同，但都離不開食用自死肉的範疇。
大慧（Mahamati，菩薩名），我從未允許弟子食用肉，更何況是食用血肉等不潔凈的食物。一切有情眾生都依靠食物而住，食物能夠資養諸根、大種以及心心所法，能夠產生喜樂，相續執持。總共有四種食物：一是段食，以變壞為相，指的是欲界系的香味觸三種，在變壞時能夠成為食物；二是觸食，以觸境為相，指的是有漏觸，在接觸境界時攝受喜等，能夠成為食物；三是意思食，以希望為相，指的是有漏思與慾念一同運轉，希望可愛的境界，能夠成為食物；四是識食，以執持為相，指的是有漏識，由段食、觸食、意思食的勢力增長，能夠成為食物。這四種食物能夠持有情的身命，使其不壞斷，所以稱為食。段食只在欲界有用，觸食和意思食雖然遍及三界，但都依識而轉，隨著識的有無而存在。針對有情眾生飲食血肉的情況，所以才說不食用段食，實際上四種食物都應該斷除。下面說『法身（Dharmakaya，佛的法性之身）並非雜食者』，指的是超越了情識，四種食物都沒有。
大慧，聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，靠自己領悟佛法而修行的人）以及諸菩薩（Bodhisattva，發願普度眾生的修行者），都是以法喜禪悅為食。如來的法身不是雜食者。如《智論》所說：『除了諸法的實相，其餘都是魔事。』煩惱的火焰，現行和種子習氣都已經斷除。種智圓滿光明，具有無緣大悲心，看待眾生如同自己的孩子一樣，怎麼會允許弟子食用孩子的肉，又怎麼會自己食用孩子的肉呢？
爾時，世尊（Bhagavan，佛的尊稱）重說頌言：『一切眾生都曾是親屬，由種種污穢所成長，充滿恐怖。』
【English Translation】 English version: Meat of horses, dragons, foxes, pigs, dogs, lions, monkeys, etc., should not be eaten. Three kinds of meat are permissible only when one does not see, hear, or suspect the killing. The 'two kinds of meat' refer to that killed by others and that which dies naturally. 'See, hear, and suspect' refer to meat that is seen, heard, or suspected to be killed for oneself; 'not see, hear, and suspect' refer to meat from animals that died naturally. Some say five kinds are permissible, adding bird-remnants (remnants pecked by birds) and natural deaths to the 'not see, hear, and suspect,' making five in total. Although the three or five kinds differ, they all fall within the category of eating meat from naturally deceased animals.
Mahamati (name of a Bodhisattva), I have never permitted my disciples to eat meat, let alone unclean foods like blood and flesh. All sentient beings depend on food to live. Food nourishes the faculties, the great elements, and the mental functions, producing joy and pleasure, and sustaining continuity. There are four kinds of food in total: first, coarse food (dan-ahara), characterized by transformation and decay, referring to the flavors, scents, and tactile sensations of the desire realm, which become food when transformed; second, sense-impression food (sparsha-ahara), characterized by contact with objects, referring to defiled contact, which, upon encountering objects, absorbs joy and other sensations, becoming food; third, volitional food (manas-ahara), characterized by hope, referring to defiled thought accompanied by desire, hoping for desirable objects, becoming food; fourth, consciousness-food (vijnana-ahara), characterized by sustenance, referring to defiled consciousness, which grows through the power of coarse food, sense-impression food, and volitional food, becoming food. These four kinds of food sustain the lives of sentient beings, preventing them from decay and death, hence they are called food. Coarse food is only useful in the desire realm. Sense-impression food and volitional food, though pervasive in the three realms, depend on consciousness and exist with or without it. Regarding sentient beings eating blood and flesh, it is said that coarse food should not be eaten, but in reality, all four kinds of food should be abandoned. The following statement, 'The Dharmakaya (the Dharma-nature body of the Buddha) is not a consumer of mixed food,' means that it transcends emotions and consciousness, and lacks all four kinds of food.
Mahamati, Sravakas (disciples who practice by listening to the Buddha's teachings), Pratyekabuddhas (those who practice by realizing the Dharma on their own), and all Bodhisattvas (practitioners who vow to liberate all beings) take the joy of Dharma and the bliss of meditation as food. The Dharmakaya of the Tathagata (another name for the Buddha) does not consume mixed food. As the Mahaprajnaparamita Shastra says, 'Except for the true nature of all dharmas, everything else is the work of Mara (demon).' The flames of afflictions, the manifest actions, and the seeds of habits have all been cut off. The seed-wisdom is complete and bright, with unconditioned great compassion, viewing all beings as if they were one's own children. How could one allow disciples to eat the flesh of their children, or eat the flesh of their own children?
At that time, the Bhagavan (the Blessed One, a title for the Buddha) repeated in verse: 'All beings have been relatives, grown up in all kinds of filth, full of terror.'
諸含生是故不應食 此一行偈。于上諸因緣中。略頌其三也。
一切肉與蔥韭䔉及諸酒(至)于中大驚怖 自下諸偈多示其過。悉令遠離。少頌長行。言當離麻油者。外國風俗搗麻使生蟲合壓之。規多汁益肥。如何可食。及孔隙諸床多有蟲聚。皆不可坐臥。
飲食生放逸放逸生邪覺(至)生死不解脫 放逸者。大隨煩惱中之一也。飲酒食肉心多放逸。諸惡覺觀等悉隨生長。是故生死輪轉。不得舍離。
為利殺眾生以財取諸肉(至)食者我訶責 既無想教求。則三凈肉非有。凡諸肉者皆殺命而得。如何可食。
更互相食啖死墮惡獸中(至)斯皆食肉報 旃茶羅。即旃陀羅也。
食已無慚愧生生常顛狂(至)我皆制斷肉 像脅。大云。涅槃。央掘摩。皆經名也。
先說見聞疑已斷一切肉以其惡習故愚者妄分別 佛先所說見聞疑殺不許食者。已是悉斷。然惡習愚夫不知教意。妄起分別謂聽食肉。
如貪障解脫肉等亦復然(至)知量而行乞 言凡食凈食。尚如服藥想。如食子肉想。何況食肉。是故比丘少欲知足。而行乞食。以斷貪愛食肉背解脫及違聖表相令眾生生怖是故不應食 背正解者由無慈慧。虧利自他。及違聖人護生儀表。
安住慈心者我說常厭離師子及虎狼應共同
【現代漢語翻譯】 現代漢語譯本 『諸含生是故不應食』這一行偈頌，是對以上各種因緣的簡略總結，概括了其中的三個方面。
『一切肉與蔥韭蒜及諸酒（至）于中大驚怖』，從這裡開始的偈頌大多是爲了揭示吃肉的過失，從而使人遠離肉食。這裡用簡短的偈頌概括了長篇的論述。說到應當遠離麻油，是因為外國的風俗是將麻搗碎后使其生蟲，然後一起壓榨，爲了獲取更多的汁液和油脂。這樣的麻油怎麼可以食用呢？還有那些孔隙很多的床，常常有蟲子聚集，都是不可以坐臥的。
『飲食生放逸放逸生邪覺（至）生死不解脫』，放逸，指的是大隨煩惱中的一種。飲酒食肉容易使內心放逸，各種惡的覺觀等都會隨之生長，因此就會在生死輪迴中流轉，無法解脫。
『為利殺眾生以財取諸肉（至）食者我訶責』，既然沒有通過『想教』而獲得的肉，那麼所謂的『三凈肉』就不存在。凡是所有的肉，都是通過殺害生命而得到的，怎麼可以食用呢？
『更互相食啖死墮惡獸中（至）斯皆食肉報』，旃茶羅，就是旃陀羅（Cāṇḍāla）(賤民)的意思。
『食已無慚愧生生常顛狂（至）我皆制斷肉』，像脅（Ārya-Hastikakṣya Sūtra），大云（Mahāmegha Sūtra），涅槃（Nirvana Sutra），央掘摩（Aṅgulimālīya Sūtra），都是經的名字。
『先說見聞疑已斷一切肉以其惡習故愚者妄分別』，佛陀先前所說的，通過見、聞、疑而殺害眾生來獲取的肉是不允許食用的，這已經完全斷絕了食用肉的可能性。然而，由於惡習的影響，愚昧的人不瞭解佛陀的教義，妄自進行分別，認為可以食用肉。
『如貪障解脫肉等亦復然（至）知量而行乞』，也就是說，即使是食用清凈的食物，也應當像服藥一樣，或者像吃自己孩子的肉一樣。更何況是吃肉呢？因此，比丘（bhikṣu）(佛教出家人)應當少欲知足，通過乞食來維持生活，以此斷除貪愛。食用肉食會背離解脫之道，違背聖人的表相，使眾生感到恐懼，因此不應該食用。
背離正道和解脫，是因為缺乏慈悲和智慧，損害自己和他人。並且違背了聖人保護生命的儀軌。
『安住慈心者我說常厭離師子及虎狼應共同』，安住于慈悲心的人，我說他們常常厭離肉食，應當與獅子、老虎和狼共同生活。
【English Translation】 English version 『All sentient beings, therefore, should not be eaten.』 This single line of verse is a brief summary of the above-mentioned causes and conditions, encapsulating three aspects of them.
『All meat, along with onions, leeks, garlic, and all kinds of alcohol (up to) great fear within them,』 the verses from here onwards mostly reveal the faults of eating meat, thereby causing people to stay away from meat. Here, short verses summarize lengthy discourses. When it says one should stay away from sesame oil, it is because the foreign custom is to pound sesame seeds and cause insects to grow, then press them together to extract more juice and fat. How can this be eaten? Also, beds with many gaps often have insects gathering, and one should not sit or lie on them.
『From eating and drinking, negligence arises; from negligence, wrong perceptions arise (up to) no liberation from birth and death,』 negligence refers to one of the major secondary afflictions. Drinking alcohol and eating meat easily lead to negligence in the mind, and all kinds of evil thoughts and perceptions will grow accordingly. Therefore, one will revolve in the cycle of birth and death, unable to be liberated.
『Killing sentient beings for profit, taking meat with wealth (up to) I rebuke those who eat it,』 since there is no meat obtained through 『thought teaching,』 the so-called 『three kinds of pure meat』 do not exist. All meat is obtained by killing lives, how can it be eaten?
『Eating each other, dying and falling into evil beasts (up to) all these are the retribution of eating meat,』 Caṇḍāla (旃茶羅) means Cāṇḍāla (旃陀羅) (outcaste).
『Having eaten, without shame, being constantly insane in life after life (up to) I all prohibit and cut off meat,』 Ārya-Hastikakṣya Sūtra (象脅), Mahāmegha Sūtra (大云), Nirvana Sutra (涅槃), Aṅgulimālīya Sūtra (央掘摩), are all names of sutras.
『Having first spoken of seeing, hearing, and doubt, all meat has already been cut off; because of evil habits, foolish ones make false distinctions,』 what the Buddha previously said, that meat obtained by killing sentient beings through seeing, hearing, or doubt is not allowed to be eaten, has already completely cut off the possibility of eating meat. However, due to the influence of evil habits, foolish people do not understand the Buddha's teachings and falsely make distinctions, thinking that eating meat is permissible.
『Like greed obstructing liberation, so too is meat (up to) knowing measure and practicing begging,』 that is to say, even when eating pure food, one should think of it as taking medicine, or as eating the flesh of one's own child. How much more so when eating meat? Therefore, a bhikṣu (比丘) (Buddhist monastic) should have few desires and be content, sustaining life through begging for food, thereby cutting off greed and attachment. Eating meat goes against the path of liberation, violates the appearance of a sage, and causes fear in sentient beings, therefore it should not be eaten.
Turning away from the right path and liberation is due to a lack of compassion and wisdom, harming oneself and others. And it violates the conduct of a sage protecting life.
『Those who dwell in loving-kindness, I say they constantly detest lions, tigers, and wolves should live together,』 those who dwell in loving-kindness, I say they constantly detest meat and should live together with lions, tigers, and wolves.
游止 既心無害物。假使猛獸如虎狼師子者。而常馴伏。
若於酒肉等一切皆不食必生賢聖中豐財具智慧 此一偈明不食果報。謂必生賢聖諸佛會中。豐足法財具佛種智。
陀羅尼品第十七
爾時佛告大慧菩薩摩訶薩言(至)即說咒曰。
怛侄他(一)睹吒睹吒(至)莎訶(三十六)
天臺于妙法蓮華經陀羅尼品。皆以四悉檀翻名釋義。陀羅尼。此翻總持。總持惡不起。善不失(其一)又翻能遮。能持。能持善。能遮惡(其二其三)此能遮邊惡。能持中善(其四)眾經開遮不同。或專用治病。如那達居士。或專護法。如此文。或專用滅罪。如方等。或通用治病滅罪護經。如請觀音。或大明咒。無上明咒。無等等明咒。則非治病。非滅罪。非護經。若通方者亦應兼。若論別者幸須依經。勿乖教也 次釋義云。諸師或說咒者是鬼神王名。稱其王名。部落敬主不敢為非。故能降伏一切鬼魅(其一)或云咒者。如軍中之密號。唱號相應無所訶問。若不相應即執治罪。若不順咒者頭破七分。若順咒者則無過失(其二)或云咒者。密默治惡。惡自休息。譬如微賤。從此國逃彼國。訛稱王子。彼國以公主妻之。多瞋難事。有一明人從其國來。主往說之。其人語主。若當瞋時說偈。偈云無親游他國。欺
【現代漢語翻譯】 現代漢語譯本 游止，既然心中沒有傷害萬物的念頭，即使是兇猛的野獸，如虎、狼、獅子，也會變得馴服。 如果對於酒肉等一切食物都不食用，必定會出生在賢聖之中，擁有豐厚的財富和智慧。這一偈頌闡明了不食肉的果報，即必定會出生在賢聖和諸佛的集會中，擁有充足的法財，具備成佛的智慧。 《陀羅尼品》第十七 這時，佛告訴大慧菩薩摩訶薩（菩薩中的大菩薩）說：（省略中間部分）即說咒語如下： 怛侄他(tádzhítuō)（咒語開始） 睹吒睹吒(dǔzhà dǔzhà)（咒語內容，意為迅速，迅速） 莎訶(suōhē)（咒語結尾，意為成就） 天臺宗在解釋《妙法蓮華經·陀羅尼品》時，都用四悉檀(sì xī tán)（四種成就）來翻譯名稱和解釋意義。陀羅尼(tuóluóní)，翻譯為『總持』，總持使惡念不生起，善法不遺失（第一種解釋）。又翻譯為『能遮』，能持善，能遮惡（第二、三種解釋）。這裡是能遮止惡，能保持善（第四種解釋）。各部經典對於開顯和遮止的說法不同，有的專門用於治療疾病，如那達(Nà dá)居士；有的專門用於護持佛法，如本文；有的專門用於滅除罪業，如《方等經》；有的通用，可以治療疾病、滅除罪業、護持經典，如《請觀音經》。或者如大明咒(dàmíngzhòu)、無上明咒(wúshàngmíngzhòu)、無等等明咒(wúděngděngmíngzhòu)，則不是爲了治療疾病，不是爲了滅除罪業，也不是爲了護持經典。如果通達各種方法的人，也應該兼顧。如果論及個別情況，希望必須依據經典，不要違背教義。接下來解釋意義說，各位法師或者說咒語是鬼神王的名字，稱念鬼神王的名字，其部落敬畏主人，不敢為非作歹，所以能夠降伏一切鬼魅（第一種解釋）。或者說咒語，如同軍隊中的秘密口令，唱誦口令相應，就不會受到責問；如果不相應，就會被執捕治罪。如果不順從咒語的人，頭會破裂成七份；如果順從咒語的人，就不會有過失（第二種解釋）。或者說咒語，秘密地治理邪惡，邪惡自然停止。譬如一個卑賤的人，從這個國家逃到那個國家，謊稱是王子，那個國家把公主嫁給他。他經常發怒，難以侍奉。有一個明智的人從他的國家來到這裡，國王去告訴他這件事。那個人告訴國王，當他發怒的時候，就說這個偈頌。偈頌說：『沒有親人而遊歷他國，欺騙』
【English Translation】 English version When the mind ceases to harm beings, even fierce beasts like tigers, wolves, and lions will become tame. If one abstains from all foods such as wine and meat, one will surely be born among the wise and holy, possessing abundant wealth and wisdom. This verse clarifies the karmic reward of not eating meat, which is that one will surely be born in the assembly of the wise, the holy, and all Buddhas, possessing abundant Dharma wealth and the wisdom of Buddhahood. Chapter Seventeen: Dharani At that time, the Buddha said to Mahamati Bodhisattva-Mahasattva (a great Bodhisattva among Bodhisattvas): (omitting the middle part) Then he spoke the mantra: Tadyatha (tádzhítuō) (beginning of the mantra) Tuta tuta (dǔzhà dǔzhà) (content of the mantra, meaning quickly, quickly) Svaha (suōhē) (end of the mantra, meaning accomplishment) The Tiantai school, in explaining the Dharani Chapter of the Wonderful Dharma Lotus Sutra, uses the four siddhantas (sì xī tán) (four kinds of accomplishments) to translate the names and explain the meanings. Dharani (tuóluóní) is translated as 'Total Retention,' which prevents evil thoughts from arising and good dharmas from being lost (first explanation). It is also translated as 'Able to Shield,' able to uphold good and shield against evil (second and third explanations). Here, it is able to shield against evil and maintain good (fourth explanation). The scriptures differ in their teachings on revealing and concealing; some are specifically for healing diseases, such as Nadha (Nà dá) layman; some are specifically for protecting the Dharma, as in this text; some are specifically for eradicating sins, such as the Fangdeng Sutra; and some are general, capable of healing diseases, eradicating sins, and protecting the scriptures, such as the Avalokitesvara Sutra. Or, like the Great Bright Mantra (dàmíngzhòu), the Supreme Bright Mantra (wúshàngmíngzhòu), and the Unequaled Bright Mantra (wúděngděngmíngzhòu), they are not for healing diseases, not for eradicating sins, and not for protecting the scriptures. Those who are versed in various methods should also consider all aspects. If discussing individual cases, it is hoped that one must rely on the scriptures and not deviate from the teachings. Next, explaining the meaning, some teachers say that mantras are the names of ghost and spirit kings. Reciting the names of the ghost and spirit kings causes their tribes to revere their masters and dare not do wrong, thus being able to subdue all ghosts and demons (first explanation). Or, it is said that mantras are like secret codes in the army. When the code is recited correctly, there will be no questioning; if it is incorrect, one will be arrested and punished. Those who do not obey the mantra will have their heads split into seven pieces; those who obey the mantra will have no faults (second explanation). Or, it is said that mantras secretly govern evil, and evil naturally ceases. For example, a lowly person flees from one country to another, falsely claiming to be a prince, and that country marries a princess to him. He is often angry and difficult to serve. A wise man comes from his country, and the king goes to tell him about this. That man tells the king to recite this verse when he is angry. The verse says: 'Traveling to another country without relatives, deceiving'
誑一切人。粗食是常事。何勞復作瞋。說是偈時默然瞋歇。后不復瞋。是主及一切人。但聞斯偈皆不知意。咒亦如是。密默遮惡余無識者(其三)或云咒者是諸佛密語。如王索先陀婆。一切群下無有能識唯有智臣乃能知之。咒亦如是。祇是一法遍有諸力。病癒罪除善生道合(其四)為此義故。皆存本音。譯人不翻意在此也。惡世弘經喜多惱難。以咒護之使道流通也 今此楞伽經。如來所說陀羅尼亦專護法使道流通 或又云凡咒文自古不翻有五意。一是諸佛秘密語法。唯佛能知。二是總持門。含多義故。三或是鬼神名。呼之敕以守護修行人故。四或是諸佛秘密印。如王印信所往無不遵奉。五不思議力所加持故。受持密誦。滅罪生福。此與天臺意。同異可知。
大慧未來世中若有善男子善女人(至)即說咒曰。
怛侄他(一至)莎訶(十三)
大慧若有善男子善女人(至)一切文句悉已具足 夜叉此云捷疾鬼。亦云苦活。羅剎此云可畏。亦云食人鬼。此二部是北方毗沙門天王之所領者。
偈頌品第十八
爾時世尊欲重宣此修多羅中諸廣義故而說頌言諸法不堅固皆由分別生以分別即空所分別非有 言一切法皆非堅實者。謂從分別想念而生也。若能了悟分別識空。則知諸法本來寂滅。若生若滅
【現代漢語翻譯】 現代漢語譯本：欺騙所有的人。吃粗糙的食物是常事。為何還要再生氣。說完偈語時，（他）沉默下來，怒氣消退。之後不再發怒。這是（指）主人和所有的人。但凡聽到這偈語，都不知道其中的意思。咒語也是這樣。秘密地遮蔽邪惡，其餘的人都無法理解（其三）。或者說咒語是諸佛的秘密語言。如同國王索要『先陀婆』（saindhava，指鹽、馬、水等，需根據語境判斷），所有下屬沒有能理解的，只有智慧的大臣才能知道。咒語也是這樣。僅僅是一種法，卻普遍具有各種力量，疾病痊癒，罪業消除，善根生起，與道相合（其四）。爲了這個意義，都保留了梵文原音。翻譯的人不翻譯，意義就在這裡。在邪惡的時代弘揚佛經，常常會有許多煩惱和困難，用咒語來保護它，使佛法流通。（其三） 現在這部《楞伽經》（Laṅkāvatāra Sūtra），是如來（Tathāgata）所說的陀羅尼（dhāraṇī），也專門用來護持佛法，使佛法流通。或者又說，凡是咒文，自古以來不翻譯，有五個原因：一是諸佛的秘密語言，只有佛才能知道；二是總持門（dhāraṇī），包含多種意義；三或者是一些鬼神的名字，呼喚他們來命令他們守護修行人；四或者是一些諸佛的秘密印（mudrā），如同國王的印信，所到之處無不遵從；五是不思議的力量所加持。受持密誦，可以滅罪生福。這與天臺宗的觀點，相同和不同之處可以瞭解。 大慧（Mahāmati），未來世中，如果有善男子、善女人（至），就說咒語如下： 怛侄他（Tadyathā）（一至）莎訶（Svāhā）（十三） 大慧，如果有善男子、善女人（至），一切文句都已經完備。夜叉（yakṣa），這裡的意思是捷疾鬼，也說是苦活。羅剎（rākṣasa），這裡的意思是可畏，也說是食人鬼。這兩部鬼神是北方毗沙門天王（Vaiśravaṇa）所統領的。 偈頌品第十八 這時，世尊（Bhagavān）想要再次宣說這部修多羅（sūtra）中的各種廣義，所以說了這些偈頌：諸法不堅固，皆由分別生，以分別即空，所分別非有。說一切法都不是堅實的，是指從分別想念而產生的。如果能夠了悟分別識是空性的，那麼就知道諸法本來就是寂滅的。若生若滅。
【English Translation】 English version: Deceiving all people. Coarse food is a common occurrence. Why bother getting angry again? When the verse was spoken, (he) became silent and the anger subsided. Afterwards, he never got angry again. This (refers to) the master and all the people. But whoever heard this verse did not know its meaning. Mantras are also like this. Secretly shielding evil, the rest are unable to understand (its third meaning). Or it is said that mantras are the secret language of all Buddhas. Just like when a king asks for 'saindhava' (which can mean salt, horse, water, etc., depending on the context), none of the subordinates can understand, only the wise minister can know. Mantras are also like this. It is just one dharma, but it universally possesses various powers, illnesses are cured, sins are eliminated, good roots arise, and it unites with the path (its fourth meaning). For this reason, the original Sanskrit sounds are all preserved. The translators do not translate, the meaning lies here. In an evil age, propagating the sutras often involves many troubles and difficulties. Use mantras to protect it, so that the Dharma can circulate. Now this Laṅkāvatāra Sūtra, the dhāraṇī spoken by the Tathāgata, is also specifically used to protect the Dharma and allow it to circulate. Or it is also said that all mantra texts have not been translated since ancient times for five reasons: first, they are the secret language of all Buddhas, which only Buddhas can know; second, they are dhāraṇī, containing multiple meanings; third, they may be the names of some ghosts and spirits, calling upon them to order them to protect practitioners; fourth, they may be some secret mudrā of all Buddhas, like the king's seal, which is obeyed wherever it goes; fifth, they are blessed by inconceivable power. Reciting them secretly can eliminate sins and generate blessings. The similarities and differences between this and the Tiantai school's view can be understood. Mahāmati, in the future, if there are good men and good women (to), then say the mantra as follows: Tadyathā (one to) Svāhā (thirteen) Mahāmati, if there are good men and good women (to), all the words and sentences are already complete. Yakṣa, here it means quick ghosts, also said to be bitter living. Rākṣasa, here it means fearful, also said to be man-eating ghosts. These two groups of ghosts are under the command of the Northern Heavenly King Vaiśravaṇa. Chapter Eighteen on Verses At this time, the Bhagavan wanted to proclaim again the various broad meanings in this sūtra, so he spoke these verses: All dharmas are impermanent, all arise from discrimination, because discrimination is empty, what is discriminated is non-existent. Saying that all dharmas are not solid means that they arise from discriminating thoughts. If one can realize that discriminating consciousness is empty, then one knows that all dharmas are originally quiescent. Whether arising or ceasing.
俱是分別。分別若亡法非生滅。金剛三昧經亦云。法從分別生。還從分別滅。滅諸分別法。是法非生滅。
由虛妄分別是則有識生八九識種種如海眾波浪 此又言九識者。即密嚴經以第九為純凈識也。諸經論中復指真如為第九識。皆名異體同。謂真一俗八二合說也。然此真如即識實性。非是依他別有體故。亦非體類別有九識。但是第八具分賴耶開。而為二。以有漏分為染。無漏分為凈。通七轉識。故言九識。如下偈云。顯示阿賴耶。殊勝之藏識。離能取所取(離染分也)我說為真如(即凈分也)此開之者。即偈頌五對義中長合偈離也。又此緣起諸識應以四句辨之。一以識實性(今名第九識亦名真如)唯不生滅。如水濕性。二七轉識皆生滅。如眾波浪三第八阿賴耶識亦生滅。亦不生滅。如海含動靜。故前偈云。阿賴耶如海。轉識同波浪。四無明倒執非生滅。非不生滅。如起浪猛風。非水非浪。故前偈云。譬如巨海浪。斯由猛風起 今此品經凡六百六十有六偈。重頌經中諸廣義也。如下偈云涅槃有六諸色有八。諸蘊及佛各二十四。此類名數頗多。前諸品內並無文者。即五對義中長無偈有也。其中要義未見經論及章疏解釋者不敢臆說。並俟來哲。餘四對中所未釋者亦爾。
習氣常增長盤根堅固依(至)轉依即解
脫 轉依之義前已略釋。識論又云。菩薩從前見道起已。為斷余障。複數修習無分別智。乃至舍彼二粗重故(二障種子名二粗重)便能證得廣大轉依。依謂依他。即依他起。與染凈法為所依故。染謂虛妄遍計所執。凈謂真實圓成實性。轉謂二分轉舍轉得。由數修習無分別智。斷本識中二障粗重。故能轉舍依他起上遍計所執。及能轉得依他起中圓成實性。由轉煩惱得大涅槃。轉所知障證無上覺 或依即是唯識真如。生死涅槃之所依故。愚夫顛倒迷此真如。故無始來受生死苦。聖人離倒悟。此真如。便得涅槃畢竟安樂。謂數修習無分別智。斷本識中二障粗重。故能轉滅依如生死。及能轉。證依如涅槃。故云及離智所知轉依即解脫。
得如幻三昧超過於十地(至)眾聖之所行 問既唯一性無有二者。何故此經及諸修多羅說有三性。該攝一切。答應知三性。雖隨相分(平音)各具二義。本末相收唯一性故。妄計二義者。一情有。二理無緣起二義者。一似有。二無性。圓成二義者。一不變。二隨緣。由圓成中不變。緣起無性。妄計理無。由此三義故。三性一際無有異也。故經云。一切眾生即涅槃。不復更滅。此則不壞末而常本也。由圓成中隨緣。緣起似有。妄計情有。由此三義亦無異也。故經云法身流轉五道名曰眾生。此
【現代漢語翻譯】 現代漢語譯本： 關於『轉依』（Paravrtti，轉變所依）的意義，前面已經簡略解釋過了。《識論》（Vijnaptimatrata-sastra）又說：『菩薩從最初的見道開始，爲了斷除剩餘的障礙，多次修習無分別智（nirvikalpa-jnana，無分別的智慧），乃至捨棄那二種粗重（duhkha，痛苦）（二障的種子稱為二粗重），便能證得廣大的轉依。』依，指的是依他（paratantra，依他起性），也就是依他起性（paratantra-svabhava）。它與染凈之法互為所依。染，指的是虛妄的遍計所執（parikalpita，遍計所執性）。凈，指的是真實的圓成實性（parinispanna，圓成實性）。轉，指的是二分的轉舍轉得。由於多次修習無分別智，斷除了本識（alaya-vijnana，阿賴耶識）中的二障粗重，所以能夠轉舍依他起性上的遍計所執，以及能夠轉得依他起性中的圓成實性。通過轉變煩惱障（klesa-avarana，煩惱障）而獲得大涅槃（maha-nirvana，大涅槃），轉變所知障（jneya-avarana，所知障）而證得無上覺（anuttara-samyak-sambodhi，無上正等正覺）。或者，依就是唯識真如（tathata，真如），是生死（samsara，輪迴）和涅槃的所依。愚夫顛倒，迷惑於此真如，所以無始以來遭受生死之苦。聖人遠離顛倒，覺悟此真如，便能獲得涅槃，畢竟安樂。也就是說，通過多次修習無分別智，斷除了本識中的二障粗重，所以能夠轉滅依如生死，以及能夠轉變證得依如涅槃。所以說，及離智所知轉依即解脫（moksa，解脫）。
獲得如幻三昧（maya-samadhi，如幻三昧）超過於十地（bhumi，菩薩十地），是眾聖之所行。問：既然唯一性（ekatva，唯一性），沒有二者，為什麼此經及諸修多羅（sutra，經）說有三性（trisvabhava，三自性），該攝一切？答：應當知道三性，雖然隨相（laksana，相）分為，各自具有二義，但從本末相收來看，仍然是唯一性。妄計的二義是：一是情有，二是理無。緣起的二義是：一是似有，二是無性。圓成的二義是：一是不變，二是隨緣。由於圓成實性中不變，緣起無自性，妄計理無。由此三義，所以三性一際，沒有差異。所以經中說：『一切眾生即涅槃，不復更滅。』這就是不壞末而常本。由於圓成實性中隨緣，緣起似有，妄計情有。由此三義，也沒有差異。所以經中說：『法身（dharma-kaya，法身）流轉五道，名叫眾生。』
【English Translation】 English version: The meaning of 'Paravrtti' (transformation of the basis) has been briefly explained earlier. The Vijnaptimatrata-sastra (Treatise on Consciousness-only) also states: 'Bodhisattvas, from the initial seeing of the path, repeatedly cultivate non-discriminating wisdom (nirvikalpa-jnana) in order to eliminate remaining obstacles, until they abandon those two coarse burdens (duhkha) (the seeds of the two obstacles are called two coarse burdens), and then they can attain the vast transformation of the basis.' 'Basis' refers to the dependent nature (paratantra), which is the dependent arising (paratantra-svabhava). It serves as the basis for both defiled and pure dharmas. 'Defiled' refers to the false, completely imputed nature (parikalpita). 'Pure' refers to the true, perfectly accomplished nature (parinispanna). 'Transformation' refers to the transformation of abandoning and the transformation of attaining in two aspects. Because of repeatedly cultivating non-discriminating wisdom, the two coarse burdens in the fundamental consciousness (alaya-vijnana) are eliminated, so one can transform and abandon the completely imputed nature on the dependent arising, and can transform and attain the perfectly accomplished nature within the dependent arising. By transforming the afflictive obscurations (klesa-avarana), one attains great nirvana (maha-nirvana), and by transforming the cognitive obscurations (jneya-avarana), one realizes supreme enlightenment (anuttara-samyak-sambodhi). Alternatively, the 'basis' is the Suchness (tathata) of Consciousness-only, which is the basis for both samsara (birth and death) and nirvana. Ignorant people are deluded by this Suchness, so they suffer the pain of samsara from beginningless time. Sages, free from delusion, awaken to this Suchness, and then attain nirvana, ultimate bliss. That is, by repeatedly cultivating non-discriminating wisdom, the two coarse burdens in the fundamental consciousness are eliminated, so one can transform and extinguish samsara based on Suchness, and can transform and attain nirvana based on Suchness. Therefore, it is said that liberation (moksa) is the transformation of the cognitive obscurations through wisdom.
Attaining the Maya-samadhi (illusion-like samadhi) surpasses the ten bhumis (stages of a Bodhisattva), and is the path walked by all sages. Question: Since there is only one nature (ekatva), without two, why do this sutra and other sutras speak of three natures (trisvabhava) that encompass everything? Answer: It should be understood that although the three natures are divided according to their characteristics (laksana), each having two meanings, they are ultimately one nature when considered from beginning to end. The two meanings of the imputed nature are: first, it exists in perception; second, it does not exist in reality. The two meanings of dependent arising are: first, it appears to exist; second, it is without inherent existence. The two meanings of the perfectly accomplished nature are: first, it is unchanging; second, it is conditioned by circumstances. Because the perfectly accomplished nature is unchanging, and dependent arising is without inherent existence, it is falsely believed that it does not exist in reality. Due to these three meanings, the three natures are one in essence, without difference. Therefore, the sutra says: 'All sentient beings are nirvana, and there is no further extinction.' This means that the end is not destroyed, but the origin is constant. Because the perfectly accomplished nature is conditioned by circumstances, and dependent arising appears to exist, it is falsely believed that it exists in perception. Due to these three meanings, there is also no difference. Therefore, the sutra says: 'The Dharma-kaya (Dharma body) transmigrates through the five paths and is called sentient beings.'
則不動本而常末也。是故真該妄末。妄徹真源。性相融通。無有二也。故云我唯說一性。自性無有二。問既不壞三性而說一性。如何此經及諸修多羅。又說一切法皆無自性。答應知如來密意說故。故唯識云。即依此三性。立彼三無性。故佛密意說。一切法無性。初則相無性(謂妄計性體相俱無)。次無自然性(依他緣起非自然故)。後由遠離前。所執我法性。(是圓成性)此言三性三無性。不是依圓體亦無。但無計執之妄情。是故皆言無自性。是知究竟指歸。唯一實性。故。次偈云此諸法性義亦即是真如。常如其性故。即唯識實性。故智論云除諸法實相。余皆魔事(能了此三性三無性義。即於此經及余修多羅。說一切法性非性理如破竹焉)。
如四大不調變吐見螢光(至)不生亦不滅 愚夫所見隨妄緣故。謂有生滅。故圓覺云。一切眾生於無生中。妄見生滅。如實觀者。了妄即真故。不生不滅。故前經云。即說此妄名為真如也 然不生滅義。三性不同。謂妄計性。無體可生可滅依他起性。即生不生。即滅不滅。圓成實性。自體本有不待新生。盡未來際究竟常住。永不斷滅。若以三性相對各約自相論者。即妄計之法妄生妄滅。圓成真心不生不滅。依他有二。謂相同妄計。似生似滅。性同圓成。不生不滅故華嚴經云
【現代漢語翻譯】 現代漢語譯本 那麼『不動本而常末』的意思是，本體是不動的，而現象是變化的。因此，真正的本體涵蓋了虛妄的現象，虛妄的現象也徹底地來源於真正的本體。自性和現象是融合貫通的，沒有二元對立。所以說，『我只說一個自性，自性沒有二元性』。問：既然不破壞三種自性（三性：遍計所執性、依他起性、圓成實性）而說一個自性，那麼這部經以及其他的修多羅（梵語：sūtra，佛經）中，又說一切法都沒有自性，這是為什麼呢？答：應該知道這是如來（梵語：Tathāgata，佛的稱號）的秘密意圖。所以《唯識論》說：『即依據這三種自性，建立那三種無自性（三無性：相無自性、生無自性、勝義無自性）。』所以佛的秘密意圖是說，一切法都沒有自性。首先是相無自性（指的是遍計所執性的體和相都是沒有的）。其次是沒有自然性（依他緣起不是自然而有的）。最後是因為遠離了之前所執著的我法之性（這是圓成實性）。這裡說的三性三無性，不是說圓成實體的本體也沒有，只是沒有計較執著的虛妄情識。所以都說沒有自性。由此可知，究竟的歸宿是指向唯一的真實自性。所以，接下來的偈頌說：『這些法性的意義也就是真如（梵語：Tathātā，如實、不變之意），永遠如其本性。』也就是唯識論所說的實性。所以《智度論》說：『除了諸法的實相，其餘的都是魔事』（能夠了解這三性三無性的意義，那麼對於這部經以及其他的修多羅所說的一切法性非性之理，就能像劈竹子一樣迎刃而解）。 就像四大（地、水、火、風）不調，變化導致嘔吐，看到螢火蟲的光芒（乃至）不生也不滅——愚蠢的人所見，都是隨著虛妄的因緣而產生的，所以認為有生有滅。所以《圓覺經》說：『一切眾生在無生之中，虛妄地看到生滅。』如實觀察的人，瞭解虛妄就是真實，所以不生不滅。所以前面的經文說：『就說這虛妄名為真如』。然而不生不滅的意義，在三性中是不同的。指的是遍計所執性，沒有本體，所以無所謂生滅；依他起性，即生也不生，即滅也不滅；圓成實性，自體本來就有，不需要新生，直到未來永遠常住，永遠不會斷滅。如果以三性相對，各自就其自相來論，那麼遍計所執的法是虛妄生虛妄滅，圓成真心是不生不滅，依他起有二重含義：與遍計所執相同，似生似滅；性與圓成實性相同，不生不滅。所以《華嚴經》說
【English Translation】 English version Then, 'not moving the root but always the branch' means that the essence is unmoving, while the phenomena are changing. Therefore, the true essence encompasses the illusory phenomena, and the illusory phenomena thoroughly originate from the true essence. Self-nature and phenomena are integrated and interconnected, without duality. Therefore, it is said, 'I only speak of one self-nature; self-nature has no duality.' Question: Since one self-nature is spoken of without destroying the three natures (three natures: parikalpita-svabhāva, paratantra-svabhāva, pariniṣpanna-svabhāva), why do this sūtra (Sanskrit: sūtra, Buddhist scripture) and other sūtras also say that all dharmas (Sanskrit: dharma, phenomena) have no self-nature? Answer: It should be known that this is the secret intention of the Tathāgata (Sanskrit: Tathāgata, title of the Buddha). Therefore, the Vijñāptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) says, 'Based on these three natures, the three non-natures (three non-natures: non-nature of characteristics, non-nature of origination, non-nature of ultimate meaning) are established.' Therefore, the Buddha's secret intention is to say that all dharmas have no self-nature. First, there is the non-nature of characteristics (referring to the fact that the substance and characteristics of the parikalpita-svabhāva are both non-existent). Second, there is no naturalness (paratantra-svabhāva arises from dependent origination and is not natural). Finally, it is because of being away from the self and dharma nature previously clung to (this is the pariniṣpanna-svabhāva). The three natures and three non-natures mentioned here do not mean that the essence of the pariniṣpanna-svabhāva also does not exist, but only that there is no deluded consciousness of attachment. Therefore, it is said that there is no self-nature. From this, it can be known that the ultimate destination points to the one true self-nature. Therefore, the following verse says, 'The meaning of these dharma natures is also Suchness (Sanskrit: Tathātā, reality, immutability), forever as its nature.' That is, the reality spoken of in the Vijñāptimātratāsiddhi. Therefore, the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says, 'Except for the real aspect of all dharmas, everything else is the work of Māra (demon)' (Being able to understand the meaning of these three natures and three non-natures, then the principle of all dharma nature and non-nature spoken of in this sūtra and other sūtras can be resolved like splitting bamboo). Just as the four elements (earth, water, fire, wind) are imbalanced, changes lead to vomiting, and one sees the light of fireflies (even to) neither arising nor ceasing—what foolish people see arises from illusory conditions, so they think there is arising and ceasing. Therefore, the Śūraṅgama Sūtra says, 'All sentient beings falsely see arising and ceasing in the unarisen.' Those who observe reality understand that illusion is truth, so there is no arising and no ceasing. Therefore, the previous scripture says, 'This illusion is called Suchness.' However, the meaning of neither arising nor ceasing is different in the three natures. It refers to the parikalpita-svabhāva, which has no substance, so there is no arising or ceasing; the paratantra-svabhāva, which is both arising and not arising, ceasing and not ceasing; the pariniṣpanna-svabhāva, which inherently exists, does not need to be newly born, and will forever abide until the end of the future, never ceasing. If the three natures are compared relatively, each discussed in terms of its own characteristics, then the dharma of the parikalpita-svabhāva is falsely arising and falsely ceasing, the true mind of the pariniṣpanna-svabhāva is neither arising nor ceasing, and the paratantra-svabhāva has two meanings: similar to the parikalpita-svabhāva, it seems to arise and cease; its nature is the same as the pariniṣpanna-svabhāva, neither arising nor ceasing. Therefore, the Avataṃsaka Sūtra says
。一切法不生。一切法不滅。以依他緣起。無別自性。全同圓成。能悟此旨。諸大乘經說一切法不生不滅。究竟常住等。皆無餘蘊也。
常行無分別遠離心心法(至)是則名為識 梵阿賴耶。此云藏識。謂第八根本識。而能含藏積集世出世間諸法種故。故云藏識說名心。然此識具能藏所藏。執藏義故。謂與雜染互為緣故。有情執為自內我故。由是三義得藏識名若是菩薩至第八地。及二乘無學人但有能所二藏。無執藏故。故此本識通有三位。及七種名。如別章說 焚音末那。此云染污意。謂第七傳送識與四惑俱。名為染污。恒審思量。名之為意。故云思量以為意。又標意名。為簡心(第八)識(前六)積集了別劣余識故。標心識名應知亦爾 前六轉識。隨六根境。種類異故。謂名眼識。乃至意識(隨根立名)。或名色識。乃至法識(隨境立名)謂於六境了別名識。然此隨境立大識名依五色根未自在說。若得自在。諸根互用。一根發識了一切境。但可隨根立名。而無相濫 亦云心積集義意思量義。識了別義。各分二種積集二者。一集行相。二集種子。初通諸識。后唯第八。思量二者。一無間意。二現思量。初通諸識。后唯第七。了別二者。一細。二粗。細通諸識。粗唯前六。故華嚴云。諸業虛妄積集名心。末那思量
【現代漢語翻譯】 現代漢語譯本：一切法不生，一切法不滅，因為它們依賴於因緣而生起（依他緣起），沒有獨立的自性（無別自性），完全等同於圓滿成就的實相（全同圓成）。能夠領悟這個宗旨，那麼諸大乘經典所說的一切法不生不滅，究竟常住等等，就都沒有任何剩餘的疑惑了（皆無餘蘊也）。
『常行無分別遠離心心法』（直到）『是則名為識』，梵語『阿賴耶』（Ālaya），這裡翻譯為『藏識』，指的是第八根本識。它能夠含藏和積集世間和出世間的一切法種，所以叫做藏識，也稱為『心』。然而，這個識具有能藏、所藏和執藏三種含義。因為它與雜染相互作為因緣，有情眾生執著它為自己的內在自我，因此通過這三種含義而得到藏識的名稱。如果菩薩到達第八地，以及二乘的無學之人，就只有能藏和所藏兩種含義，而沒有執藏的含義。因此，這個根本識貫通三種位次，以及七種名稱，如同在其他章節中所說的那樣。
『焚音末那』（Manas），這裡翻譯為『染污意』，指的是第七傳送識與四種煩惱（四惑）同時生起，因此稱為染污。它恒常審察思量，因此稱為『意』，所以說『思量以為意』。又標明『意』這個名稱，是爲了區別于『心』（第八識）和『識』（前六識），因為它積集和了別的能力不如其他識。標明『心』和『識』的名稱也應該這樣理解。
前六轉識，隨著六根和六境的不同，種類也不同。因此，有眼識，乃至意識（隨根立名），或者色識，乃至法識（隨境立名）。對於六境的了別稱為『識』。然而，這種隨著境界而建立的識的名稱，是依據五色根尚未自在的情況而說的。如果得到自在，諸根可以互相使用，一根發識就能了知一切境界，那麼就只能隨著根來建立名稱，而不會互相混淆。
也可以說，『心』是積集的意思，『意』是思量的意思，『識』是了別的意思。每一種又可以分為兩種：積集有兩種，一是集行相，二是集種子。前者通於所有識，後者唯有第八識。思量有兩種，一是無間意，二是現思量。前者通於所有識，後者唯有第七識。了別有兩種，一是細，二是粗。細的了別通於所有識，粗的了別唯有前六識。所以《華嚴經》說，諸業虛妄積集名為心，末那思量。
【English Translation】 English version: All dharmas are not born, all dharmas do not perish, because they arise dependent on conditions (依他緣起, yī tā yuán qǐ - dependent origination), without separate self-nature (無別自性, wú bié zì xìng - no distinct self-nature), completely identical to the perfectly accomplished reality (全同圓成, quán tóng yuán chéng - wholly identical to perfect accomplishment). If one can awaken to this principle, then all the Great Vehicle sutras say that all dharmas are neither born nor perish, ultimately permanent, etc., then there are no remaining doubts (皆無餘蘊也, jiē wú yú yùn yě - all without remainder).
'Constantly acting without discrimination, apart from mind and mental dharmas' (至, zhì - until) 'is then called consciousness,' the Sanskrit 阿賴耶 (Ālaya), here translated as 'store consciousness' (藏識, zàng shí - store consciousness), refers to the eighth fundamental consciousness. It can contain and accumulate all the seeds of dharmas of the world and beyond, so it is called store consciousness, also called 'mind' (心, xīn - mind). However, this consciousness has three meanings: the ability to store, what is stored, and clinging. Because it interacts with defilements as a condition, sentient beings cling to it as their inner self, therefore it gets the name store consciousness through these three meanings. If a Bodhisattva reaches the eighth ground, and the Arhats of the Two Vehicles, they only have the ability to store and what is stored, but not the meaning of clinging. Therefore, this fundamental consciousness pervades three positions, and seven names, as described in other chapters.
'焚音末那' (Manas), here translated as 'defiled mind' (染污意, rǎn wū yì - defiled intention), refers to the seventh transmitting consciousness arising simultaneously with the four afflictions (四惑, sì huò - four afflictions), therefore it is called defiled. It constantly examines and thinks, therefore it is called 'intention' (意, yì - intention), so it is said 'thinking is intention.' Also, specifying the name 'intention' is to distinguish it from 'mind' (eighth consciousness) and 'consciousness' (the first six consciousnesses), because its ability to accumulate and discriminate is inferior to other consciousnesses. Specifying the names 'mind' and 'consciousness' should also be understood in this way.
The first six consciousnesses, depending on the differences in the six roots and six objects, also have different types. Therefore, there is eye consciousness, and even mind consciousness (named according to the root), or color consciousness, and even dharma consciousness (named according to the object). Discriminating the six objects is called 'consciousness' (識, shí - consciousness). However, this name of consciousness established according to the object is based on the situation where the five sense roots are not yet free. If one obtains freedom, the roots can be used interchangeably, and one root can give rise to consciousness to know all objects, then one can only establish names according to the root, and there will be no confusion.
It can also be said that 'mind' (心, xīn - mind) means accumulation, 'intention' (意, yì - intention) means thinking, and 'consciousness' (識, shí - consciousness) means discrimination. Each can be divided into two types: accumulation has two types, one is accumulating appearances, and the other is accumulating seeds. The former applies to all consciousnesses, the latter only to the eighth consciousness. Thinking has two types, one is uninterrupted intention, and the other is present thinking. The former applies to all consciousnesses, the latter only to the seventh consciousness. Discrimination has two types, one is subtle, and the other is coarse. Subtle discrimination applies to all consciousnesses, coarse discrimination only to the first six consciousnesses. Therefore, the Avatamsaka Sutra says, 'The accumulation of false deeds is called mind, Manas thinks.'
。意識分別。眼等五識了境不同。愚癡凡夫不能知覺 若依小乘教。但說有六識。義分心意識。于阿賴耶唯得其名。若大乘權教。于阿賴耶但得一分生滅之義。而於真性未能融通。即說真如凝然。不作諸法。此經如實說故。謂依如來藏故有生死。依如來藏故有涅槃。論云自性清凈心為無明所染有其染心。雖有染心恒常不變。是謂真妄和合。非異非同。能成一心二諦之門。不墮斷常有無之見。
心常為無說意具二種行(至)迷惑見毛輪 此言惡習熏於心。所現種種相。又云無明熏於心。所現諸眾生。則知有情眾生。無情器界。皆由無明熏習而有。故智覺云。於一圓湛。析出根塵。聚內四大為身。分外四大為境。若離熏習之緣。決定無法可得。言熏習者。通有二種。一習熏。謂熏心體成染凈識等二資熏。謂現行心境及諸惑相資等。故起信論云。有四種法熏習義故。染法凈法起不斷絕。云何為四。一者凈法名為真如。二者一切染因名為無明。三者妄心名為業識。四者妄境所謂六塵。熏習義者。如世衣服。初非香臭。隨以物熏則有彼氣。此亦如是。真如凈法實無于染。但以無明而熏習故則有染相無明染法實無凈業。但以真如而熏習故則有凈用 云何熏習起染法不斷。所謂以有真如法故。有于無明。以有。無明染法因故。
【現代漢語翻譯】 現代漢語譯本：意識的分別在於，眼識等五識對境界的了別各不相同，愚癡的凡夫不能覺察。如果按照小乘教義，只說有六識，從義理上區分心、意、識，對於阿賴耶識只是得到它的名稱。如果按照大乘權教，對於阿賴耶識只是得到它一部分生滅的意義，而對於真性未能融會貫通，就說真如是凝然不動的，不生作諸法。《楞伽經》如實宣說，是說依靠如來藏（Tathagatagarbha，如來法身），所以有生死；依靠如來藏，所以有涅槃（Nirvana，解脫）。《攝大乘論》說，自性清凈心被無明（Avidya，無知）所染，有染污的心，雖然有染污的心，但恒常不變，這叫做真妄和合，非異非同，能成就一心二諦（Two Truths，勝義諦和世俗諦）之門，不落入斷滅和常有、有和無的見解。
『心常為無說意具二種行』（直到）『迷惑見毛輪』，這是說惡習薰染於心，所顯現的種種現象。又說無明薰染於心，所顯現的諸眾生，那麼就知道有情眾生、無情器界，都是由無明熏習而有的。所以智覺禪師說，在一圓滿清湛的本體中，分析出根塵，聚集內在四大為身體，分出外在四大為境界。如果離開熏習的因緣，決定沒有法可以得到。所說熏習，通常有兩種：一是習熏，指熏習心體，成就染凈識等；二是資熏，指現行心境以及諸惑相資助等。所以《大乘起信論》說，有四種法熏習的意義，所以染法凈法生起不斷絕。什麼是四種？一是凈法，名為真如（Tathata，真如）；二是一切染污的因，名為無明（Avidya，無知）；三是妄心，名為業識（Karma-vijnana，業識）；四是妄境，就是六塵（Six sense objects，色聲香味觸法）。熏習的意義，就像世間的衣服，起初沒有香臭，隨著用東西薰染，就有了那種氣味。這個也是這樣，真如凈法實際上沒有染污，但因為無明而熏習，所以有了染污的相；無明染法實際上沒有清凈的功用，但因為真如而熏習，所以有了清凈的功用。為什麼熏習生起染法不斷絕？是因為有真如法，所以有無明；因為有無明染法的因，所以...
【English Translation】 English version: The distinction of consciousness lies in the fact that the five senses, such as eye-consciousness, perceive objects differently, and ignorant ordinary people cannot perceive this. According to Hinayana teachings, there are only six consciousnesses, and the mind, intellect, and consciousness are distinguished in terms of meaning. As for the Alaya-consciousness (Alaya-vijnana, storehouse consciousness), only its name is obtained. According to the provisional teachings of Mahayana, only a portion of the meaning of arising and ceasing is obtained in relation to the Alaya-consciousness, and there is no complete understanding of the true nature. It is said that the Suchness (Tathata, suchness) is still and does not create all dharmas. This sutra speaks truthfully, saying that because of the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), there is birth and death; because of the Tathagatagarbha, there is Nirvana (Nirvana, liberation). The Mahayana-samgraha says that the self-nature pure mind is defiled by ignorance (Avidya, ignorance), and there is a defiled mind. Although there is a defiled mind, it is constantly unchanging. This is called the union of true and false, neither different nor the same, and can accomplish the gate of the One Mind and the Two Truths (Two Truths, ultimate truth and conventional truth), without falling into the views of annihilation and permanence, existence and non-existence.
'The mind constantly performs two kinds of actions without speaking' (up to) 'deluded seeing hair-wheels'. This refers to the various phenomena manifested by evil habits influencing the mind. It is also said that ignorance (Avidya, ignorance) influences the mind, manifesting all sentient beings. Thus, it is known that sentient beings and the inanimate world are all caused by the influence of ignorance. Therefore, Zen Master Zhijue said that within a perfect and clear essence, roots and dust are analyzed, the inner four elements are gathered to form the body, and the outer four elements are separated to form the environment. If one is separated from the conditions of influence, there is definitely no dharma to be obtained. The so-called influence generally has two types: first, habitual influence, which refers to influencing the mind-essence to form defiled and pure consciousnesses, etc.; second, contributory influence, which refers to the current mind-environment and various aspects of delusion assisting each other. Therefore, the Awakening of Faith in the Mahayana says that there are four kinds of dharma with the meaning of influence, so defiled dharmas and pure dharmas arise without ceasing. What are the four? First, pure dharma, called Suchness (Tathata, suchness); second, all causes of defilement, called ignorance (Avidya, ignorance); third, the deluded mind, called karma-consciousness (Karma-vijnana, karma consciousness); fourth, the deluded environment, which is the six sense objects (Six sense objects, form, sound, smell, taste, touch, and dharma). The meaning of influence is like worldly clothes, which initially have no fragrance or odor, but when they are influenced by something, they have that smell. It is the same here. The pure dharma of Suchness actually has no defilement, but because of the influence of ignorance, there is the appearance of defilement. The defiled dharma of ignorance actually has no pure function, but because of the influence of Suchness, there is a pure function. Why does influence cause defiled dharmas to arise without ceasing? It is because there is the dharma of Suchness, so there is ignorance; because there is the cause of the defiled dharma of ignorance, so...
即熏習真如。以熏習故則有妄心。以有妄心即熏習無明。不了真如法故。不覺起念現妄境界。以有妄境界染法緣故。即熏習妄心令其念著造種種業。受於一切身心等苦 云何熏習起凈法不斷所謂以有真如法故。能熏習無明。以熏習因緣力故。則令妄心厭生死苦。樂求涅槃。以此妄心有厭求因緣故。即熏習真如。自信己性。知心妄動無前境界。修遠離法。以如實知無前境界故。種種方便起隨順行不取不念。乃至久遠熏習力故。無明則滅。以無明滅故。心無有起。以心無起故。境界隨滅。以因緣俱滅故。心相皆盡。名得涅槃成自然業。乃至廣說。
愚夫亦如是妄取諸境界(至)無境但是心 問既無境但是心。邪見外境者。應一切時一切處皆見有色。或皆不見。何故於有色時處。眼則見色。余無色時處。則不見耶。答如人夢中。所見境界諸物。雖一切是無。從於虛妄夢想心起。然亦不如見有物處。見無物處。或先見后不見。或初不見后見。非處處皆見。亦非一期長見。故識論云。于有色處。眼則見色。余無色處。不見色者。此義不然。何以故。以彼夢中。于無色處。則見有色。于有色處。不見有色。心識變起一切諸法。無而見有。亦復如是。問若爾。何故多人同處同時。皆同於有處見有。無處見無。有時見有無時見無
【現代漢語翻譯】 現代漢語譯本 這就是熏習真如（Tathata，如實、不變的本體）的道理。因為熏習真如的緣故，才會有妄心（false mind，虛妄不實的念頭）。因為有妄心，就會熏習無明（ignorance，對真理的迷惑）。由於不瞭解真如之法，所以不覺之間生起念頭，顯現虛妄的境界。因為有虛妄的境界，以及染污之法的因緣，就會熏習妄心，使其執著于念頭，造作種種業，承受一切身心等痛苦。 那麼，如何熏習生起清凈之法，使其不斷絕呢？因為有真如之法的緣故，能夠熏習無明。憑藉熏習的因緣力量，就能使妄心厭惡生死的痛苦，喜好追求涅槃（Nirvana，解脫）。因為這個妄心有厭惡和追求的因緣，就會熏習真如，自信自己的本性，知道心是虛妄動搖的，沒有外在的境界。修習遠離之法。因為如實地知道沒有外在的境界，就用種種方便生起隨順的修行，不執取，不思念。乃至長久熏習的力量，無明就會消滅。因為無明消滅的緣故，心就沒有生起。因為心沒有生起，境界也隨之消滅。因為因緣都消滅的緣故，心的相狀都消失了。這叫做獲得涅槃，成就自然之業。乃至廣泛地說。 愚昧的人也是這樣，虛妄地執取各種境界（直到）沒有境界，只有心。問：既然沒有境界，只有心，那麼邪見外境的人，應該任何時候任何地方都看到有色，或者都看不到。為什麼在有色的時候和地方，眼睛就能看到色，而在沒有色的時候和地方，就看不到呢？答：就像人在夢中所見的境界和事物，雖然一切都是虛無的，是從虛妄的夢想心中生起的，但也不如在看到有物的地方看到無物的地方，或者先看到后看不到，或者開始看不到後來看到。不是處處都能看到，也不是一個時期都能長久地看到。所以《識論》說，在有色的地方，眼睛就能看到色，在沒有色的地方，就看不到色。這個說法是不對的。為什麼呢？因為在夢中，在沒有色的地方，也能看到有色，在有色的地方，也看不到有色。心識變現生起一切諸法，無中生有，也是這樣。問：如果這樣，為什麼很多人在同一個地方，同一個時間，都同樣在有物的地方看到有物，在沒有物的地方看到沒有物，有時看到有，無時看不到呢？
【English Translation】 English version This is the principle of perfuming the True Thusness (Tathata, suchness, the unchanging essence). Because of perfuming the True Thusness, there is the false mind (false mind, unreal thoughts). Because there is the false mind, it perfumes ignorance (ignorance, delusion about the truth). Because one does not understand the Dharma of True Thusness, one unknowingly gives rise to thoughts and manifests false realms. Because there are false realms and the conditions of defiled Dharmas, the false mind is perfumed, causing it to cling to thoughts, create various karmas, and suffer all kinds of physical and mental pain. Then, how can one perfume and generate pure Dharmas so that they are not interrupted? Because there is the Dharma of True Thusness, it can perfume ignorance. By the power of the cause and condition of perfuming, it can cause the false mind to be disgusted with the suffering of birth and death and to joyfully seek Nirvana (Nirvana, liberation). Because this false mind has the cause and condition of disgust and seeking, it perfumes the True Thusness, has self-confidence in its own nature, and knows that the mind is falsely moving and has no external realm. It cultivates the Dharma of detachment. Because it truly knows that there is no external realm, it uses various skillful means to generate compliant practices, not grasping, not thinking. Even after a long period of perfuming, ignorance will be extinguished. Because ignorance is extinguished, the mind has no arising. Because the mind has no arising, the realm also disappears. Because the causes and conditions are all extinguished, the characteristics of the mind all cease. This is called attaining Nirvana and accomplishing natural karma. And so on, extensively speaking. Foolish people are also like this, falsely grasping at various realms (until) there is no realm, only the mind. Question: Since there is no realm, only the mind, then those with wrong views of external realms should see form at all times and in all places, or not see it at all. Why is it that when there is form and in places where there is form, the eye can see form, but when there is no form and in places where there is no form, it cannot see it? Answer: It is like the realms and things seen in a dream. Although everything is unreal and arises from the false and deluded mind, it is not the same as seeing something in a place where there is something or seeing nothing in a place where there is nothing, or seeing it first and then not seeing it, or not seeing it at first and then seeing it later. One does not see it everywhere, nor does one see it for a long time. Therefore, the Treatise on Consciousness-only says that in places where there is form, the eye can see form, but in places where there is no form, it cannot see form. This statement is not correct. Why? Because in a dream, in places where there is no form, one can see form, and in places where there is form, one cannot see form. The mind-consciousness transforms and arises all Dharmas, seeing existence where there is none, and it is also like this. Question: If that is the case, why do many people in the same place and at the same time all see existence in places where there is existence, and see non-existence in places where there is non-existence, sometimes seeing existence and not seeing it when there is no existence?
耶。答譬如百千餓鬼。同依業力。皆于無膿血猛火等處。同時而見。豈清河流水實有猛火耶。故云無境但是心識。
如理正觀察能所取皆滅(至)常住于無念 聖人內證常住無念者。謂真心無念佛教所宗。故起信云。以一切法本來。唯心。實無于念。而有妄心不覺起念。見諸境界。故說無明。若能觀察知心無念。即得隨順入真如門。是故學者。雖明悟修行期圓種智唯以無念為宗。但得無念。則愛惡自然淡薄。悲智自然增明。罪業自然銷除。功行自然精進于解則見諸相非相於行則名無修。而修障習盡時生死即絕生。滅滅已寂滅現前。應用無窮名之為佛。
迷惑因相應執世間為實(至)眾生眼識生 此段末一偈。如來順小乘機說。眾生眼識具根境等五種緣時。從藏識生。然八識皆藉緣方生。舉一例諸故。但言眼識。若約大乘義。於八識中眼識一種藉九緣生。謂一空。二明。三根。四境。五作意。六根本。七染凈。八分別。九種子。耳識唯藉八緣而起。九中除明。鼻舌身三。各藉七緣識方得轉。八中除空。第六意識依五緣生。七中除染凈及分別。第七識四緣生。五中除根本。或三緣生。以根與境並屬第八。第八識四緣生。五中除根本。以第七識即所依根故若加等無間緣。即如次十九八六四五諸緣而生。如有頌云
【現代漢語翻譯】 耶。答：譬如成百上千的餓鬼，一同依仗各自的業力，都在沒有膿血和猛火的地方，同時看到膿血和猛火。難道清澈的河水真的變成了猛火嗎？所以說沒有外境，一切都只是心識的顯現。
如理如實地觀察，能取和所取都會消滅，最終常住在無念的狀態。聖人內在證悟的常住無念，指的是真心本無念，這是佛教所宗的。所以《起信論》說：『一切法本來就是唯心所現，實際上沒有念頭。因為妄心不覺，才生起念頭，見到各種境界，所以說這是無明。』如果能夠觀察到心本無念，就能隨順進入真如之門。因此，修行人雖然明白悟道修行是爲了圓滿一切種智，但始終以無念為根本。只要達到無念，愛憎自然淡薄，慈悲和智慧自然增長，罪業自然消除，功行自然精進。在理解上，能看到一切相都不是真實的相；在行動上，這被稱為無修之修。當煩惱習氣完全消除時，生死輪迴就徹底斷絕，生滅滅盡，寂滅的境界就會顯現，其應用無窮無盡，這就叫做佛。
迷惑顛倒，與因相應，執著世間為真實存在，眾生的眼識因此而生起。這段末尾的偈頌，是如來爲了順應小乘根基的眾生而說的。眾生的眼識在具備根、境等五種條件時，從阿賴耶識（藏識）中產生。實際上，八識都需要依靠各種因緣才能產生，這裡只是舉眼識為例。如果按照大乘的觀點，八識中的眼識需要依靠九種因緣才能產生，即：一、空；二、明；三、根；四、境；五、作意；六、根本；七、染凈；八、分別；九、種子。耳識只需要依靠八種因緣就能生起，比眼識少了『明』。鼻、舌、身三種識，各自需要依靠七種因緣才能運轉，比耳識少了『空』。第六意識（意識）依靠五種因緣產生，比鼻、舌、身識少了染凈和分別。第七識（末那識）依靠四種因緣產生，比第六意識少了根本，或者說依靠三種因緣產生，因為根和境都屬於第八識（阿賴耶識）。第八識依靠四種因緣產生，比第七識少了根本，因為第七識就是第八識所依的根。如果加上等無間緣，那麼就依次需要十九、八、六、四、五種因緣才能產生。正如頌中所說：
【English Translation】 Ya. Answer: It's like hundreds of thousands of hungry ghosts, relying on their respective karmic forces, all simultaneously seeing pus and blood and raging fire in places where there are no pus and blood and raging fire. Does the clear river water really become raging fire? Therefore, it is said that there is no external realm, but only the manifestation of consciousness.
Rightly and truly observing, both the grasper and the grasped will be extinguished, and ultimately abide in the state of no-thought. The abiding no-thought that sages inwardly realize refers to the true mind being originally without thought, which is what Buddhism upholds. Therefore, the Awakening of Faith says: 'All dharmas are originally only manifestations of the mind, and there is actually no thought. Because of the deluded mind's unawareness, thoughts arise, and various realms are seen, so this is called ignorance.' If one can observe that the mind is originally without thought, one can accordingly enter the gate of Suchness (真如, Zhenru). Therefore, although practitioners understand that enlightenment and practice are for the sake of perfecting all-knowing wisdom (一切種智, Yiqie zhongzhi), they always take no-thought as the foundation. As long as one attains no-thought, love and hatred will naturally become faint, compassion and wisdom will naturally increase, karmic offenses will naturally be eliminated, and meritorious actions will naturally advance diligently. In understanding, one can see that all forms are not real forms; in action, this is called non-cultivation cultivation. When afflictions and habitual tendencies are completely eliminated, the cycle of birth and death is completely cut off, the cessation of arising and ceasing will manifest, and its application is infinite, which is called Buddha.
Being deluded and inverted, corresponding to causes, clinging to the world as real, the consciousness of sentient beings arises. The verse at the end of this section is what the Tathagata (如來, Rulai) spoke to accord with the capacity of beings of the Small Vehicle (小乘, Xiaocheng). The eye consciousness of sentient beings arises from the Alaya consciousness (阿賴耶識, Alayashih) when it possesses five conditions such as root and object. In reality, all eight consciousnesses need to rely on various conditions to arise, and here the eye consciousness is taken as an example. If according to the view of the Great Vehicle (大乘, Dacheng), the eye consciousness among the eight consciousnesses needs to rely on nine conditions to arise, namely: 1. space (空, Kong); 2. light (明, Ming); 3. root (根, Gen); 4. object (境, Jing); 5. attention (作意, Zuoyi); 6. fundamental (根本, Genben); 7. defilement and purity (染凈, Ranjing); 8. discrimination (分別, Fenbie); 9. seed (種子, Zhongzi). The ear consciousness only needs to rely on eight conditions to arise, lacking 'light' compared to the eye consciousness. The nose, tongue, and body consciousnesses each need to rely on seven conditions to function, lacking 'space' compared to the ear consciousness. The sixth consciousness (意識, Yishi) relies on five conditions to arise, lacking defilement and purity and discrimination compared to the nose, tongue, and body consciousnesses. The seventh consciousness (末那識, Manashih) relies on four conditions to arise, lacking the fundamental compared to the sixth consciousness, or it can be said to rely on three conditions, because the root and object both belong to the eighth consciousness (阿賴耶識, Alayashih). The eighth consciousness relies on four conditions to arise, lacking the fundamental compared to the seventh consciousness, because the seventh consciousness is the root that the eighth consciousness relies on. If the immediately preceding condition (等無間緣, Dengwujian yuan) is added, then nineteen, eight, six, four, and five conditions are needed in sequence to arise. As the verse says:
眼識九緣生。耳識唯從八鼻舌身三七。后三五三四。若加等無間。於前各增一。故唯識偈云依止根本識諸識隨緣現。或俱或不俱。如波濤依水。意識常現起。除生無想天。及無心二定。睡眠與悶絕。
取者能所取名事俱無有(至)我說是唯心 問十二有支因緣。是一切眾生流轉三世因果法。何得言無。唯是一心耶。答本來無故。只由一念無明風。鼓動真如海。遂成十二緣起。作流轉之根由若了之為佛智海之波瀾昧之作生死河之漩洑。故華嚴云不了第一義。號曰為無明。因不了之所盲。成惑業之眾苦。了無明之實性。成涅槃之妙心。若迷為惑業。則成三道。一無明愛聚三支。是煩惱道。二行有二支是業道。三識名色六入觸受生死七支。是苦道。若悟為三因佛性。一識名色六入觸受生死是正因佛性。二無明愛取。是了因佛性三行有是緣因佛性。如是等義。唯是一心。隨迷悟緣。派成多種。雖成多種。不離一心(如華嚴第六地有十種逆順觀十二因緣皆不離唯心故)故大集經云。十二因緣。一人一念悉皆具足。但隨一境一念起處。無不具足。(非獨如常以三世論)且如眼見色不了名無明生愛惡名行。是中心意名識。色共識行即名色。六處生貪名六入。色與眼作對名觸。領納名受。於色纏綿名愛。想色相名取。念色心起名
【現代漢語翻譯】 現代漢語譯本： 眼識的產生依賴於九種因緣。耳識僅依賴於八種，鼻、舌、身三種感覺則依賴於七種。后三種感覺若加上等無間緣，則在前述基礎上各增加一種因緣。因此，《唯識偈》中說：『依止根本識（Alaya-vijnana，阿賴耶識），諸識隨緣顯現，或同時，或不同時，猶如波濤依存於水。』意識持續不斷地生起，除了在無想天（Asaññasatta，無想有情天）中，以及處於無心二定（無想定和滅盡定）的狀態下，還有睡眠和昏厥的時候。
『執取者、能取和所取，名和實都無有』（直到）『我說這是唯心』。問：十二有支因緣（十二因緣），是一切眾生在三世中流轉的因果法則，怎麼能說它不存在，僅僅是唯心所現呢？答：它本來就是空無的。僅僅由於一念無明之風，鼓動了真如海（Tathata，如），才形成了十二緣起，作為流轉的根源。如果覺悟了，它就是佛智海（Buddha-jnana，佛陀的智慧）的波瀾；如果迷惑了，它就成了生死河的漩渦。所以《華嚴經》中說：『不瞭解第一義諦（Paramartha，勝義諦），就叫做無明。』因為不瞭解真理而被矇蔽，形成了迷惑和業力的種種痛苦。瞭解無明的真實本性，就能成就涅槃（Nirvana，寂滅）的妙心。如果執迷不悟，就會形成惑、業、苦三道。一是無明、愛、取三支，是煩惱道。二是行、有二支，是業道。三是識、名色、六入、觸、受、生死七支，是苦道。如果覺悟了，就成為三因佛性。一是識、名色、六入、觸、受、生死是正因佛性。二是無明、愛、取是了因佛性。三是行、有是緣因佛性。這些道理，都是唯心所現，隨著迷惑或覺悟的因緣，分化成多種。雖然分化成多種，但不離一心。（如《華嚴經》第六地有十種逆順觀十二因緣，都不離唯心。）所以《大集經》中說：『十二因緣，一人一念都完全具備。』只要隨著一個境界、一個念頭的生起之處，沒有不具備的。（並非僅僅像通常那樣以三世來論。）比如眼睛看到顏色，不瞭解就產生無明，產生喜歡或厭惡就是行。是中心意就是識。顏色和識共同作用就是名色。六處產生貪婪就是六入。顏色和眼睛相對就是觸。領納感受就是受。對顏色產生纏綿就是愛。想像顏色的相狀就是取。念頭因顏色而生起就是有。
【English Translation】 English version: Eye-consciousness arises from nine conditions. Ear-consciousness arises solely from eight, while nose, tongue, and body consciousness arise from seven. If the 'equal and immediate condition' (samanantarapratyaya) is added to the latter three, each increases by one. Therefore, the Verse of Consciousness-Only states: 'Relying on the fundamental consciousness (Alaya-vijnana), all consciousnesses manifest according to conditions, sometimes together, sometimes not, like waves depending on water.' Mind-consciousness (Manovijnana) constantly arises, except in the Heaven of Non-Perception (Asaññasatta), in the two non-mind states (nirodha-samapatti and asañña-samapatti), during sleep, and in states of faintness.
'The grasper, the grasping, and the grasped, name and reality are all non-existent' (until) 'I say this is mind-only.' Question: The twelve links of dependent origination (twelve nidanas), are the causal law of all beings transmigrating through the three times, how can it be said that they are non-existent, and only mind-only? Answer: They are originally empty. It is only due to the wind of one thought of ignorance (Avidya) stirring the ocean of Suchness (Tathata), that the twelve links of dependent origination are formed, as the root of transmigration. If awakened, it is the waves of the ocean of Buddha-wisdom (Buddha-jnana); if deluded, it becomes the whirlpools of the river of birth and death. Therefore, the Avatamsaka Sutra says: 'Not understanding the First Principle (Paramartha), is called ignorance.' Because of being blinded by not understanding the truth, the various sufferings of delusion and karma are formed. Understanding the true nature of ignorance, one can achieve the wonderful mind of Nirvana. If deluded, it becomes the three paths: First, ignorance, craving (Trsna), and grasping (Upadana) are the path of afflictions. Second, formations (Samskara) and existence (Bhava) are the path of karma. Third, consciousness (Vijnana), name and form (Namarupa), the six sense bases (Sadayatana), contact (Sparsa), feeling (Vedana), birth (Jati), and death (Marana) are the path of suffering. If awakened, it becomes the three causal Buddha-natures: First, consciousness, name and form, the six sense bases, contact, feeling, birth, and death are the direct cause Buddha-nature. Second, ignorance, craving, and grasping are the manifesting cause Buddha-nature. Third, formations and existence are the conditional cause Buddha-nature. These principles are all mind-only, transforming into various forms according to the conditions of delusion or awakening. Although they transform into various forms, they do not depart from the one mind. (As in the sixth ground of the Avatamsaka Sutra, there are ten kinds of forward and reverse contemplations on the twelve links of dependent origination, all of which do not depart from mind-only.) Therefore, the Mahasamghata Sutra says: 'The twelve links of dependent origination are fully present in one person's one thought.' As long as one realm, one thought arises, there is nothing that is not fully present. (Not only as commonly discussed in terms of the three times.) For example, when the eyes see color, not understanding it gives rise to ignorance, giving rise to liking or disliking is formations. The central intention is consciousness. Color and consciousness acting together are name and form. The six sense bases giving rise to greed are the six sense bases. Color and the eye being in contact is contact. Receiving the feeling is feeling. Being entangled in color is craving. Imagining the appearance of color is grasping. The thought arising from color is existence.
有。心生名生。心滅名死。乃至耳聞聲。意知法。於一念中一一如是。一日一夜凡起幾念。幾念織幾十二因緣。成六趣無窮之生死。是知生死無體。全是如來藏第一義心。迷悟升沉了不可得。故起信云所謂一切境界唯心妄起故有若心離於妄動則一切。境界滅。唯一真心無所不遍。豈非唯一心乎。
注大乘入楞伽經卷第九 大正藏第 39 冊 No. 1791 注大乘入楞伽經
注大乘入楞伽經卷第十
煩惱業與身及業所得果(至)修行者不食 上云財谷與金銀。田宅及僮僕已下至此。凡一十四偈。佛誡弟子無故誤犯攝律儀戒。方能成就攝善法戒。及饒益有情戒。生定發慧。具一切佛法。是知戒為定慧之基。不可一日無此君也。古德以譬數層之閣。下固而上存者宜矣。
行者觀世間能相與所相(至)豈能斷二執 覺智者。謂二無我智也。二執者。謂我法二執也。二無我智。是對所治我法二執。起能治道。如前二無我章已說。然將施二智。妙藥應盡識二執。病源如成唯識論云。外道余乘(即二乘也)所執我法各有二種一曰俱生。二曰分別 俱生二執者。謂無始來虛妄熏習。內因力故。恒與身俱(與身俱生與心同事)不待邪教。及邪分別。任運而轉。故名俱生。此復二種。一常相續。在第七
【現代漢語翻譯】 現代漢語譯本：有。心生則名生，心滅則名滅。乃至耳朵聽到聲音，意識知曉事物，在一念之間，每一件事都是如此。一日一夜之間，會產生多少念頭？多少念頭編織成十二因緣，成就六道輪迴無盡的生死？由此可知生死沒有實體，完全是如來藏（Tathagatagarbha，如來法身的藏身之處，蘊含一切佛性的潛在可能）第一義心（Paramārtha-citta，勝義心，指超越世俗概念的真如實性）。迷失或覺悟，上升或沉淪，都是了不可得的。所以《起信論》（Awakening of Faith）說：『所謂一切境界，唯心妄動故有，若心離於妄動，則一切境界滅，唯一真心無所不遍。』豈不是唯一心嗎？
出自《注大乘入楞伽經》卷第九 《大正藏》第 39 冊 No. 1791 《注大乘入楞伽經》
《注大乘入楞伽經》卷第十
煩惱、業與身體，以及業所得到的果報（直到）修行者不食用。上面說的財物穀物與金銀，田地住宅以及奴僕以下直到這裡，總共一十四個偈頌。佛告誡弟子不要無故觸犯攝律儀戒（Prātimokṣa，防止惡行的戒律），才能成就攝善法戒（戒律以積累善行）以及饒益有情戒（戒律以利益眾生）。產生禪定，啓發智慧，具足一切佛法。由此可知戒律是禪定和智慧的基礎，不可以一日沒有它。古人以譬喻多層樓閣，下層穩固而上層才能存在，是合適的。
修行者觀察世間能相與所相（直到）怎麼能斷除二執？覺智者，指的是二無我智（Dvinairātmya-jñāna，對人無我和法無我的智慧）。二執指的是我執（Ātma-graha，對自我的執著）和法執（Dharma-graha，對事物現象的執著）。二無我智，是針對所要對治的我法二執，生起能對治的道。如前面二無我章已經說過。然後將要施用二智這種妙藥，應該完全認識二執的病源，如《成唯識論》（Vijñāptimātratāsiddhi，唯識宗的重要論著）所說：外道和其他乘（也就是二乘）所執著的我法各有兩種，一是俱生，二是分別。俱生二執，指的是從無始以來虛妄熏習，內在因緣力量的緣故，總是與身體一同存在（與身體俱生，與心一同運作），不依賴邪教和邪分別，自然而然地運轉，所以叫做俱生。這又分為兩種，一種是常相續，存在於第七識（末那識，Manas，意識的根本）中。
【English Translation】 English version: Yes. When the mind arises, the name arises. When the mind ceases, the name ceases. Even hearing sounds with the ear and knowing things with the mind, each is like this in a single thought. How many thoughts arise in a day and a night? How many thoughts weave the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda), creating endless cycles of birth and death in the six realms (Ṣaṭ-gati)? Therefore, know that birth and death have no substance; they are entirely the first meaning of the Tathagatagarbha (如來藏, the womb of the Tathagata, the potential for Buddhahood) mind (Paramārtha-citta, the ultimate reality mind). Delusion or enlightenment, rising or falling, are ultimately unattainable. Therefore, the Awakening of Faith (起信論) says: 'All realms are only created by the mind's deluded movements. If the mind is free from deluded movements, then all realms cease, and only the true mind pervades everywhere.' Is it not the only mind?
From the Commentary on the Laṅkāvatāra Sūtra, Volume 9 Taishō Tripiṭaka, Volume 39, No. 1791, Commentary on the Laṅkāvatāra Sūtra
Commentary on the Laṅkāvatāra Sūtra, Volume 10
Afflictions, karma, and the body, as well as the fruits obtained from karma (until) practitioners do not eat. The above mentioned wealth, grains, gold, silver, fields, houses, and servants, from the beginning to here, are a total of fourteen verses. The Buddha warns disciples not to violate the Prātimokṣa (攝律儀戒, vows of individual liberation) precepts without reason, in order to achieve the precepts of accumulating good dharmas (攝善法戒) and benefiting sentient beings (饒益有情戒). Generate samadhi (定, concentration), awaken wisdom, and possess all the Buddha's teachings. Therefore, know that precepts are the foundation of samadhi and wisdom; one cannot be without them for even a day. The ancients used the analogy of a multi-story pavilion: the lower levels must be solid for the upper levels to exist, which is fitting.
Practitioners observe the world's perceiver and perceived (until) how can one sever the two attachments? 'Awakened wisdom' refers to the wisdom of the two non-selves (Dvinairātmya-jñāna, the wisdom of no self of persons and no self of phenomena). The two attachments refer to attachment to self (Ātma-graha, clinging to a self) and attachment to dharma (Dharma-graha, clinging to phenomena). The wisdom of the two non-selves arises as the antidote to the two attachments of self and dharma that are to be overcome. As explained in the previous chapter on the two non-selves. Then, in order to administer the wonderful medicine of the two wisdoms, one should fully recognize the source of the disease of the two attachments, as the Treatise on Establishing Consciousness-Only (Vijñāptimātratāsiddhi) says: 'The self and dharma clung to by non-Buddhists and other vehicles (i.e., the two vehicles) each have two types: innate and imputed. The two innate attachments refer to the habitual conditioning of delusion from beginningless time, due to the power of internal causes, always existing with the body (born with the body, operating with the mind), not relying on heretical teachings or deluded discriminations, but naturally operating, hence the name 'innate.' This is further divided into two types: one is constantly continuous, existing in the seventh consciousness (Manas, 末那識, the mind consciousness).'
識。緣第八識。起自心相。執為實法。及實我故。二有間斷。在第六識。緣識(第八)所變。蘊界處相。或總或別。起自心相。執為實法。及實我故 分別二執者。謂亦由現在外緣力故。非與身俱。要待邪教。及邪分別。然後方起。故名分別。唯在第六意識中有。此亦二種。一緣邪教。說蘊界處。種種相故。起自心相分別計度。執為實法。及實我故。二緣邪教。說于諸法自性等相。及我相故。起自心相。分別計度執為實法及實我故(此二執文。論中離說。今此合引)。如是二執。分別起者。即見所斷。若俱生者。即修所斷。皆由無明因緣生故。是如幻有。所執我。法妄計度故。決定非有。故世尊言。諸識所緣。唯心所現。依他起性。如幻事等。若了二空。二執隨斷。彼能了者。即二覺智也。故云若無覺智生。豈能斷二執。
以覺自心故能斷二所執(至)皆是唯心作 問三界初因。四生元始。莫窮本末。罔辨端由。莊老指之為自然。周孔詺之為渾混。佛於此說。從無色界乃至地獄。依正皆是唯心所作。最初起處。如何指南答欲知有情身土真實端由無先我心。如華嚴經云。應觀法界性。一切唯心造。又云心如工畫師。能畫諸世間。五陰悉從生。無法而不造。故云諸菩薩初住地時。應善觀察。隨其所身一切法門。隨其
所有甚深智慧。隨所修因。隨所得果。隨其境界。隨其力用。隨其示現。隨其分別。隨其所得。悉善觀察。知一切法皆是自心。而無所著。楞嚴亦云。迷妄有虛空。依空立世界。想澄成國土。知覺乃眾生。至於世界。眾生。業果。三種相續。皆是覺明明瞭知性。因了發相。從妄見生山河大地諸有為相。次第遷流。因此虛妄終而復始。是知光未發處。尚無其名。念欲生時。便分其影。若有知有覺。則眾生界起。若無想無慮。則國土緣生。因染法而六趣輪迴。隨凈心而四聖階降。可謂凡聖之本。身土之由。故指虛空世界也。悉我自心焉。非止言其太極生兩儀。玄牝為天地根而已矣。考善惡報應也。悉我自業焉。非止言其上帝無常天網恢恢而已矣。豈虛言哉。
如幻諸三昧及以意生身(至)演三乘一乘 問此經前後或云三乘一乘。或云五性一性。或云無乘及乘者。乃至種種異說。究其旨趣竟如何耶。答佛說種種道。其實為一乘。若隨權實各別所據。則似相違反。若會通者皆不相違。謂就機則三。約法則一。新熏有五。本有無二。若入理雙寂。則三一俱亡。若約佛化儀。則能三能一。余諸異說。類此可知。是故論云。競執有是非。達者無違諍。
佛有三十六復各有十種(至)阿賴耶命根 根本識種名壽。以能持識
【現代漢語翻譯】 現代漢語譯本 所有甚深智慧（指對事物深刻透徹的理解）。隨著所修的因，隨著所得到的果，隨著所處的境界，隨著所起的作用，隨著所做的示現，隨著所做的分別，隨著所得到的領悟，都要善於觀察。明白一切法都是自心的顯現，而不執著于任何事物。《楞嚴經》也說：『迷惑顛倒產生了虛空，依靠虛空建立了世界，意念澄澈形成了國土，知覺分別產生了眾生。』至於世界、眾生、業果這三種相續，都是覺性明明瞭了的知性，因爲了知而顯現出種種現象，從虛妄的見解中產生山河大地等有為之相，次第遷流變化。因此，這種虛妄的循環終而復始。所以說，光明未曾顯發之處，甚至沒有名稱；念頭將要產生時，便分化出它的影子。如果有了知有了覺，那麼眾生界就產生了；如果沒有了想法沒有了思慮，那麼國土的因緣就產生了。因為染污的法而導致六道輪迴，隨著清凈的心而使四聖的階位升降。可以說，凡夫和聖人的根本，身和國土的由來，都是指虛空世界，都是我自心的顯現。不僅僅是說太極生兩儀，玄牝是天地的根源而已。考察善惡的報應，都是我自業的顯現，不僅僅是說上帝無常，天網恢恢而已。難道是虛妄的嗎？ 如幻的三昧（指如夢如幻的禪定狀態）以及意生身（指由意念產生的身體）……演說三乘（指聲聞乘、緣覺乘、菩薩乘）和一乘（指佛乘）。問：這部經前後有時說三乘一乘，有時說五性（指聲聞種性、緣覺種性、菩薩種性、不定種性、無性）一性（指佛性），有時說沒有乘以及乘者，乃至有種種不同的說法，究竟它的旨趣是什麼呢？答：佛所說的種種道，實際上是爲了一個佛乘。如果按照權巧方便和真實究竟各自所依據的，那麼似乎互相矛盾；如果會通理解，那麼都不相違背。所謂就根機來說是三乘，約法理來說是一乘。新熏的習氣有五性，本具的佛性無二。如果入于理體而雙雙寂滅，那麼三乘和一乘都消失了。如果按照佛的教化儀軌，那麼能說三乘也能說一乘。其餘種種不同的說法，可以依此類推。所以《論》中說：『競相執著有是非，通達的人沒有違背爭論。』 佛有三十六種，每一種各有十種……阿賴耶識（指第八識，含藏一切種子）的命根。根本識的種子名為壽，因為它能夠保持識。
【English Translation】 English version All profound wisdom (referring to a deep and thorough understanding of things). According to the causes cultivated, according to the results obtained, according to the state of being, according to the function performed, according to the manifestations made, according to the distinctions made, according to the insights gained, one should observe carefully. Understand that all dharmas are manifestations of one's own mind, and do not be attached to anything. The Surangama Sutra also says: 'Delusion and illusion produce emptiness, relying on emptiness establishes the world, clear thoughts form lands, and awareness creates sentient beings.' As for the three continuations of the world, sentient beings, and karmic results, they are all the clear and aware nature of consciousness, which manifests phenomena because of understanding. From false views arise the appearances of mountains, rivers, and the great earth, which are subject to gradual change and flow. Therefore, this cycle of illusion begins and ends repeatedly. Thus, it is known that where light has not yet emerged, there is not even a name; when a thought is about to arise, it divides into its shadow. If there is knowing and awareness, then the realm of sentient beings arises; if there is no thought and no consideration, then the conditions for the land arise. Because of defiled dharmas, the six realms of reincarnation occur; according to the pure mind, the stages of the four saints rise and fall. It can be said that the root of ordinary beings and saints, the origin of body and land, all refer to the empty world, which is the manifestation of my own mind. It is not just saying that the Taiji (the Great Ultimate) generates the two forms (yin and yang), and the Mysterious Female is the root of heaven and earth. Examining the retribution of good and evil, it is all the manifestation of my own karma, not just saying that God is impermanent and the net of heaven is vast. Is it false? The illusory Samadhis (referring to dreamlike meditative states) and the mind-made body... expounding the Three Vehicles (referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) and the One Vehicle (referring to the Buddha Vehicle). Question: This sutra sometimes speaks of the Three Vehicles and the One Vehicle, sometimes of the Five Natures (referring to the Sravaka nature, Pratyekabuddha nature, Bodhisattva nature, Indeterminate nature, and No-nature) and the One Nature (referring to Buddha-nature), and sometimes of no vehicle and no rider, and so on with various different statements. What is its ultimate meaning? Answer: The various paths spoken by the Buddha are actually for the sake of the One Buddha Vehicle. If based on expedient means and ultimate truth respectively, then they seem contradictory; if understood comprehensively, then they are not contradictory. What is meant is that in terms of capacity, there are Three Vehicles; in terms of Dharma, there is One Vehicle. Newly acquired habits have Five Natures, while the inherent Buddha-nature is non-dual. If one enters the principle and both are extinguished, then the Three Vehicles and the One Vehicle both disappear. If according to the Buddha's teaching methods, then one can speak of the Three Vehicles and the One Vehicle. Other various statements can be understood in this way. Therefore, the Treatise says: 'Competing to cling to right and wrong, those who understand have no disagreement or contention.' The Buddha has thirty-six types, each with ten kinds... the life-root of the Alaya-consciousness (referring to the eighth consciousness, which contains all seeds). The seed of the fundamental consciousness is called 'life' because it can maintain consciousness.
故。此種能令色心不斷亦名命根。此識相分色法身根所得名暖。現行識名識。
意及與意識皆分別異名(至)是眾聖所行 此言眾聖皆悉修行真如實觀。及唯心識觀。如進趣大乘方便經云。若於一實境界修信解者。應當習學二種觀道。一唯心識觀。二真如實觀。學唯心識觀者。所謂於一切時一切處。隨身口意。所有作業。悉當觀察知唯是心。乃至一切境界若心往念。皆當察知。勿令使心無記攀緣不自覺知。于唸唸間悉應觀察。隨心所有緣念。當使心隨逐彼念。令心自知。知已內心自生想念。非一切境界有念有分別也。所謂內心自生長短好惡。是非得失。衰利有無等見。無量諸想。而一切境界未嘗有想。起于分別。當知一切境界自無分別想故。即自非長非短。非好非惡。乃至非有非無。離一切相。如是觀察一切法唯心想生。若使離心。則無一法一相而能自見有差別也 真如實觀者思唯心性無生無滅不住見聞覺知。永離一切分別之想。故云真如及唯識。是眾聖所行。如上理行雙修。方名觀法。故永嘉云。渡海先須上船。非船無以能渡。修心必須入觀。非觀無以明心。心尚未明。相應何日。若不修習得菩提者貓兔等類亦應證得。
此有言非有彼非解我法(至)滅道皆悉具 此四諦義。天臺約涅槃經聖行品。開成
【現代漢語翻譯】 現代漢語譯本 因此，這種能夠使色（物質現象）和心（精神現象）相續不斷的，也叫做命根（jīnmìnggēn，生命延續的根本）。此識（cǐshì，這個意識）的相分（xiàngfēn，認識對像）——色法（sèfǎ，物質現象）、身根（shēngēn，身體的感官）所得到的，叫做暖（nuǎn，溫度）。現行識（xiànxíngshì，正在活動的意識）叫做識（shì，意識）。
意（yì，意根）以及意識（yìshì，意識）都是分別異名（fēnbiéyìmíng，不同的名稱）……是眾聖所行（shìzhòngshèngsuǒxíng，是眾多聖人所修行的）。這裡說眾聖都修行真如實觀（zhēnrúshíguān，對真如實性的觀照）以及唯心識觀（wéixīnshíguān，認為一切唯心的觀照）。如《進趣大乘方便經》（Jìnqù Dàchéng Fāngbiàn Jīng）所說：『如果對於一實境界（yīshíjìngjiè，真實的境界）修習信解，應當學習兩種觀道：一是唯心識觀，二是真如實觀。學習唯心識觀的人，在一切時、一切處，隨著身、口、意所做的一切行為，都應當觀察知道唯是心（wéishìxīn，只是心）的作用。乃至一切境界，如果心往念（wǎngniàn，向外攀緣），都應當察知，不要讓心無記攀緣（wújìpānyuán，無意義地攀緣），不自覺知。在念念之間都應當觀察，隨著心所有緣念（yuánniàn，所緣之念），應當使心隨逐彼念（suízhúbǐniàn，跟隨那個念頭），讓心自己知道。知道后，內心自生想念（xiǎngniàn，虛妄的念頭），並非一切境界有念有分別。所謂內心自己生出長短好惡、是非得失、衰利有無等見，無量諸想（zhūxiǎng，各種各樣的想法），而一切境界未嘗有想，起于分別。應當知道一切境界自己沒有分別想，因此自己就不是長不是短，不是好不是惡，乃至不是有不是無，遠離一切相。這樣觀察一切法唯心想生（wéixīnxiǎngshēng，只是由心念產生）。如果使離心（líxīn，離開心），則沒有一法一相而能自己顯現出差別。』真如實觀，是思惟心性無生無滅（wúshēngwúmiè，不生不滅），不住見聞覺知（bùzhùjiànwénjuézhī，不住于見聞覺知），永遠離開一切分別之想。所以說真如和唯識，是眾聖所行。如上所說，理行雙修（lǐxíngshuāngxiū，理論和實踐同時進行），才叫做觀法。所以永嘉（Yǒngjiā，禪師名）說：『渡海先須上船，沒有船就無法渡過；修心必須入觀，沒有觀就無法明心。心尚未明，相應何日？』如果不修習就能夠得到菩提（pútí，覺悟），那麼貓兔等類也應該證得。
此有言非有，彼非解我法（cǐyǒuyánfēiyǒu，bǐfēijiěwǒfǎ，說這裡有卻說沒有，說那裡沒有卻理解為有，執著於我法）……滅道皆悉具（mièdàojiēxījù，滅和道都具備）。這是四諦（sìdì，佛教的基本教義，即苦、集、滅、道）的含義。天臺宗（Tiāntāizōng，佛教宗派名）根據《涅槃經》（Nièpán Jīng）聖行品（shèngxíngpǐn，章節名）開成。
【English Translation】 English version Therefore, this kind of thing that can cause the continuous flow of rūpa (form, material phenomena) and citta (mind, mental phenomena) is also called jīnmìnggēn (life-root, the root of life continuation). The nimitta-bhāga (objective aspect) of this consciousness—what is obtained by rūpa-dharma (material phenomena) and kāya-indriya (body sense)—is called warmth (nuǎn, temperature). The pravṛtti-vijñāna (active consciousness) is called vijñāna (consciousness).
Manas (mind, the faculty of thought) and vijñāna (consciousness) are different names... is what all the sages practice. This says that all the sages practice the contemplation of Suchness (zhēnrúshíguān, contemplation of the reality of Suchness) and the contemplation of Mind-Only (wéixīnshíguān, contemplation that everything is only mind). As the Entering the Great Vehicle Through Skillful Means Sutra says: 'If one cultivates faith and understanding in the One Reality Realm, one should learn two kinds of contemplation: first, the contemplation of Mind-Only; second, the contemplation of Suchness. One who learns the contemplation of Mind-Only should, at all times and in all places, observe that all actions of body, speech, and mind are only the workings of the mind. Even all realms, if the mind goes out to them, one should observe and know them, and not let the mind wander aimlessly without awareness. In every moment, one should observe and, according to the mind's thoughts, one should make the mind follow those thoughts, so that the mind knows itself. Knowing this, the mind itself generates thoughts, and it is not that all realms have thoughts and discriminations. The mind itself generates thoughts of long and short, good and bad, right and wrong, gain and loss, decline and prosperity, existence and non-existence, and countless other thoughts. But all realms have never had thoughts or arisen in discriminations. One should know that all realms themselves have no discriminating thoughts, and therefore they are not long or short, not good or bad, and not existent or non-existent, being apart from all characteristics. Observing all dharmas in this way, one sees that they are only produced by the mind. If one separates from the mind, then there is not a single dharma or characteristic that can be seen to have any difference.' The contemplation of Suchness is to contemplate that the nature of the mind is without arising or ceasing, not abiding in seeing, hearing, feeling, or knowing, and forever separated from all discriminating thoughts. Therefore, it is said that Suchness and Mind-Only are what all the sages practice. As mentioned above, only when theory and practice are cultivated together is it called contemplation. Therefore, Yongjia (Yǒngjiā, name of a Chan master) said: 'To cross the sea, one must first board a boat; without a boat, one cannot cross. To cultivate the mind, one must enter contemplation; without contemplation, one cannot understand the mind. If the mind is not yet understood, when will one be in accord? If one could attain bodhi (pútí, enlightenment) without cultivation, then cats and rabbits should also be able to attain it.'
'This exists' is said to be 'does not exist'; 'that does not exist' is understood as 'I-dharma' (cǐyǒuyánfēiyǒu, bǐfēijiěwǒfǎ, saying that this exists but saying it does not, saying that that does not exist but understanding it as existing, clinging to self and dharma)... cessation and the path are all complete (mièdàojiēxījù, cessation and the path are all complete). This is the meaning of the Four Noble Truths (sìdì, the basic teachings of Buddhism, namely suffering, its cause, its cessation, and the path to its cessation). The Tiantai school (Tiāntāizōng, name of a Buddhist school) opens and establishes this based on the Holy Conduct chapter (shèngxíngpǐn, chapter name) of the Nirvana Sutra (Nièpán Jīng).
四種四諦。謂生滅。無生滅。無量。無作 生滅者。苦集是世間因果。滅道是出世因果。謂逼迫名苦。則三相遷移(集論云。諸有情生。及生所依處。俱名苦諦)增長名集。則四心流動(集論云一切煩惱。及煩惱增上所造諸業。俱名集諦)除患名道。則對治易奪。寂靜名滅。則滅有還無。即令眾生知苦斷集。欣滅修道。雖世出世。皆是變異。故名生滅四諦也(諦有二義。一謂諦實。二謂審諦)若達四諦從緣生故空。即超筌悟旨。而成智慧。謂解苦無苦。名苦聖諦。解集無和合。名集聖諦。解滅。無滅名滅聖諦。解道無道。名道聖諦。故名無生四諦也 大涅槃經云。苦有無量相。非諸聲聞緣覺所知。集滅道等亦復如是。即無量四諦也 若了陰入皆如。無苦可舍。無明煩惱即是菩提無集可斷。生死即涅槃。無滅可證。邊邪皆中正。無道可修。無苦無集故無世間。無滅無道故無出世間。一切諸法皆是實相。實相外更無別法。即無作四諦也。故玄義云。以迷理故。菩提成煩惱名集諦。涅槃成生死名苦諦。以能解故。煩惱即菩提名道諦。生死即涅槃名滅諦。即事而中。無思無念。無誰造作故名無作。亦名一實諦。所以八千聲聞法華會上。見如來性如秋收冬藏。更無所作。以達本故。法爾如斯。若未親證之人。不可安然拱手。效無
【現代漢語翻譯】 現代漢語譯本： 四種四諦（catuḥ-ārya-satya）：即生滅四諦、無生四諦、無量四諦、無作四諦。 生滅四諦：苦諦（duḥkha-satya）和集諦（samudaya-satya）是世間的因果，滅諦（nirodha-satya）和道諦（mārga-satya）是出世間的因果。逼迫稱為苦，即三相遷移（《集論》說：『一切有情眾生的產生，以及產生所依賴的處所，都稱為苦諦』）；增長稱為集，即四心流動（《集論》說：『一切煩惱，以及因煩惱增上而造作的諸業，都稱為集諦』）；消除禍患稱為道，即對治容易被奪走；寂靜稱為滅，即滅除有而歸於無。使眾生知苦斷集，欣慕滅而修道。雖然世間和出世間，都是變異的，所以稱為生滅四諦（諦有二義：一是真實，二是審諦）。如果通達四諦是從因緣而生，所以是空性的，就超越了言詮而領悟了宗旨，從而成就智慧。理解苦而無苦，稱為苦聖諦；理解集而無和合，稱為集聖諦；理解滅而無滅，稱為滅聖諦；理解道而無道，稱為道聖諦。所以稱為無生四諦。 《大涅槃經》說：苦有無量的相，不是聲聞（śrāvaka）和緣覺（pratyekabuddha）所能知曉的，集、滅、道等也是如此。即無量四諦。 如果明瞭五陰（skandha）、十二入（āyatana）都如如不動，沒有苦可以捨棄，無明（avidyā）煩惱（kleśa）就是菩提（bodhi），沒有集可以斷除，生死就是涅槃（nirvāṇa），沒有滅可以證得，邊見邪見都是中正，沒有道可以修習。沒有苦沒有集，所以沒有世間；沒有滅沒有道，所以沒有出世間。一切諸法都是實相（tathatā），實相之外更沒有別的法，即無作四諦。所以《玄義》說：因為迷惑了真理，菩提成為煩惱，稱為集諦；涅槃成為生死，稱為苦諦。因為能夠理解，煩惱就是菩提，稱為道諦；生死就是涅槃，稱為滅諦。即事而中，無思無念，沒有誰造作，所以稱為無作，也稱為一實諦。所以在《法華經》會上，八千聲聞見到如來（tathāgata）的自性，就像秋收冬藏一樣，更無所作，因為通達了根本，本來就是這樣。如果還沒有親自證悟的人，不可安然無為，效仿無作。
【English Translation】 English version: The four types of Four Noble Truths (catuḥ-ārya-satya) are: the Four Noble Truths of arising and ceasing, the Four Noble Truths of non-arising, the Four Noble Truths of immeasurability, and the Four Noble Truths of non-action. The Four Noble Truths of arising and ceasing: The Truth of Suffering (duḥkha-satya) and the Truth of the Origin of Suffering (samudaya-satya) are the causes and effects of the mundane world. The Truth of Cessation of Suffering (nirodha-satya) and the Truth of the Path to the Cessation of Suffering (mārga-satya) are the causes and effects of transcending the world. Oppression is called suffering, which is the migration of the three characteristics (the Abhidharmasamuccaya says: 'The arising of all sentient beings and the places upon which their arising depends are both called the Truth of Suffering'); increase is called origin, which is the movement of the four minds (the Abhidharmasamuccaya says: 'All afflictions and the actions created by the increase of afflictions are both called the Truth of the Origin of Suffering'); eliminating suffering is called the path, which is the easy removal of antidotes; tranquility is called cessation, which is the extinction of existence and return to non-existence. It enables sentient beings to know suffering and cut off its origin, to rejoice in cessation and cultivate the path. Although both the mundane and the transcendent are transformations, they are called the Four Noble Truths of arising and ceasing (Truth has two meanings: one is truthfulness, and the other is careful examination). If one understands that the Four Noble Truths arise from conditions and are therefore empty, one transcends verbal expression and comprehends the essence, thereby achieving wisdom. Understanding suffering without suffering is called the Noble Truth of Suffering; understanding origin without combination is called the Noble Truth of Origin; understanding cessation without cessation is called the Noble Truth of Cessation; understanding the path without a path is called the Noble Truth of the Path. Therefore, it is called the Four Noble Truths of non-arising. The Mahāparinirvāṇa Sūtra says: Suffering has immeasurable aspects, which are not known by śrāvakas (śrāvaka) and pratyekabuddhas (pratyekabuddha). The same is true for origin, cessation, and path. This is the Four Noble Truths of immeasurability. If one understands that the five aggregates (skandha) and the twelve entrances (āyatana) are all as they are, there is no suffering to abandon, ignorance (avidyā) and afflictions (kleśa) are bodhi (bodhi), there is no origin to cut off, birth and death are nirvāṇa (nirvāṇa), there is no cessation to realize, and biased and heretical views are all centered and correct, there is no path to cultivate. Without suffering and origin, there is no mundane world; without cessation and path, there is no transcendent world. All dharmas are the true nature (tathatā), and there is no other dharma outside of the true nature. This is the Four Noble Truths of non-action. Therefore, the Profound Meaning says: Because of delusion about the truth, bodhi becomes affliction, which is called the Truth of Origin; nirvāṇa becomes birth and death, which is called the Truth of Suffering. Because of understanding, affliction is bodhi, which is called the Truth of the Path; birth and death are nirvāṇa, which is called the Truth of Cessation. It is centered in the midst of affairs, without thought or念, and no one creates it, so it is called non-action, and it is also called the One True Truth. Therefore, at the assembly of the Lotus Sūtra, the eight thousand śrāvakas saw the nature of the tathāgata (tathāgata) like autumn harvest and winter storage, and there was nothing more to do, because they understood the root, and it was naturally so. If those who have not personally realized it, they should not be at ease and inactive, imitating non-action.
作無修。直須水到渠成。自然任運 以是四諦堅對諸土。有增有減。同居有四。方便則三。實報則二。寂光唯一。又總說名四諦。別說名十二因緣。苦是識。名色。六入。觸。受。生死等七支。集是無明。行。愛。取。有等五支。道是對治因緣方便。滅是無明滅。行滅。乃至老死滅。故涅槃經開四四諦。亦開四十二因緣。下智觀之得聲聞菩提。中智觀之得緣覺菩提。上智觀之得菩薩菩提。上上智觀之得諸佛菩提。故中論云。因緣所生法。即是生滅。我說即是空。是無生滅。亦名為假名。是無量。亦名中道義。是無作。又謂因緣即集。所生即苦。滅集方便是道。苦集儘是滅 問法性尚非一法。云何以一二三四推之答法性是所迷。苦集是能迷。能迷有輕重。所迷有即離。約界內外分別。即有四種苦集。約根性證理。即有一二三四不同。若界內鈍人迷真重。苦集亦重。利人迷真輕。苦集亦輕。界外利鈍輕重亦爾。法性是所解。滅道是能解。所解有即離。能解有巧拙界內鈍人所解離。能解則拙。利人所解即能解亦巧。界外利鈍即離巧拙亦如是 問集既有四。苦果何二。答惑隨於解集則有四。解隨於惑。但感二死。例如小乘惑隨於解。則有見諦。思惟。若解隨於惑。但是一分段生死爾 問苦集可是因緣所生法。滅道何故爾。答苦
【現代漢語翻譯】 現代漢語譯本：不做任何人為的修飾，只需順其自然，水到渠成，一切任其自然執行。因此，用四諦來對應各個凈土，會有所增加或減少。同居土有四諦，方便土有三諦，實報土有二諦，寂光土只有一諦。總的來說，可以稱為四諦；分別來說，可以稱為十二因緣。苦是識、名色、六入、觸、受、生死等七支。集是無明、行、愛、取、有等五支。道是對治因緣的方便。滅是無明滅、行滅，乃至老死滅。所以《涅槃經》開示了四種四諦，也開示了四十二因緣。下等智慧的人觀察四諦，可以得到聲聞菩提；中等智慧的人觀察四諦，可以得到緣覺菩提；上等智慧的人觀察四諦，可以得到菩薩菩提；上上等智慧的人觀察四諦，可以得到諸佛菩提。所以《中論》說：『因緣所生的法，就是生滅法。我說它就是空，是無生滅的。也叫做假名，是無量的，也叫做中道義，是無作的。』又說因緣就是集，所生就是苦，滅集方便就是道，苦集滅盡就是滅。 問：法性尚且不是單一的法，為什麼可以用一、二、三、四來推論呢？答：法性是所迷惑的對象，苦和集是能迷惑的原因。能迷惑的原因有輕重之分，所迷惑的對象有即和離的區別。如果從界內和界外來分別，就有四種苦和集。如果從根性和證悟的道理來說，就有一、二、三、四的不同。如果在界內，愚鈍的人迷惑真理很深，苦和集也很重；聰慧的人迷惑真理較輕，苦和集也較輕。界外聰慧和愚鈍的人，迷惑的輕重也是如此。法性是所理解的對象，滅和道是能理解的方法。所理解的對象有即和離的區別，能理解的方法有巧妙和笨拙的區別。界內愚鈍的人所理解的是離，能理解的方法則笨拙；聰慧的人所理解的是即，能理解的方法也巧妙。界外聰慧和愚鈍的人，理解的離即和方法的巧拙也是如此。 問：集既然有四種，苦果為什麼只有兩種？答：迷惑隨著理解而變化，集就有四種；理解隨著迷惑而變化，就只感受到兩種死亡（分段生死和變易生死）。例如小乘，迷惑隨著理解而變化，就有見諦和思惟；如果理解隨著迷惑而變化，就只是一分段生死而已。 問：苦和集可以說是因緣所生的法，滅和道為什麼也是呢？答：苦
【English Translation】 English version: Do not make any artificial modifications; just let it be natural, when the water comes, a channel is formed, and everything operates naturally. Therefore, using the Four Noble Truths to correspond to various Pure Lands, there will be increases or decreases. The Sahā World (同居土) has the Four Noble Truths, the Land of Expedient Means (方便土) has three, the Land of True Reward (實報土) has two, and the Land of Tranquil Light (寂光土) has only one. Generally speaking, it can be called the Four Noble Truths; specifically speaking, it can be called the Twelve Links of Dependent Origination. Suffering (苦) is the seven links of consciousness (識), name and form (名色), the six sense bases (六入), contact (觸), sensation (受), birth (生), and death (死). Accumulation (集) is the five links of ignorance (無明), volitional action (行), craving (愛), grasping (取), and becoming (有). The Path (道) is the expedient means to counteract dependent origination. Cessation (滅) is the cessation of ignorance, the cessation of volitional action, and even the cessation of old age and death. Therefore, the Nirvana Sutra reveals the four types of Four Noble Truths and also reveals the forty-two links of dependent origination. People of lower wisdom observe the Four Noble Truths and can attain the Śrāvakabodhi (聲聞菩提); people of medium wisdom observe the Four Noble Truths and can attain the Pratyekabuddhabodhi (緣覺菩提); people of higher wisdom observe the Four Noble Truths and can attain the Bodhisattvabodhi (菩薩菩提); people of the highest wisdom observe the Four Noble Truths and can attain the Buddhabodhi (諸佛菩提). Therefore, the Mūlamadhyamakakārikā (中論) says: 'The Dharma (法) that arises from conditions is the Dharma of arising and ceasing. I say that it is emptiness (空), it is without arising and ceasing. It is also called provisional name (假名), it is immeasurable, it is also called the Middle Way (中道義), it is without action (無作).' It also says that conditions are accumulation, what arises is suffering, the expedient means to cease accumulation is the path, and the complete cessation of suffering and accumulation is cessation. Question: The Dharma-nature (法性) is not even a single Dharma, so why can it be inferred with one, two, three, or four? Answer: The Dharma-nature is what is being deluded, suffering and accumulation are the causes of delusion. The causes of delusion have degrees of lightness and heaviness, and what is being deluded has distinctions of immediacy and separation. If we distinguish from within and without the realm, there are four types of suffering and accumulation. If we speak from the perspective of the nature of the faculties and the principle of realization, there are differences of one, two, three, or four. If within the realm, dull people are deeply deluded about the truth, suffering and accumulation are also heavy; intelligent people are less deluded about the truth, suffering and accumulation are also lighter. The lightness and heaviness of delusion for intelligent and dull people outside the realm are also the same. Question: Since there are four types of accumulation, why are there only two types of suffering results? Answer: Delusion changes with understanding, so there are four types of accumulation; understanding changes with delusion, so only two deaths (分段生死 and 變易生死) are felt. For example, in the Śrāvakayāna (小乘), delusion changes with understanding, so there is the seeing of the truth (見諦) and contemplation (思惟); if understanding changes with delusion, it is only one segment of birth and death (分段生死). Question: Suffering and accumulation can be said to be Dharmas arising from conditions, why are cessation and the path also like this? Answer: Suffering
集是所破滅道是能破。能破從所破得名。俱是因緣生法。故大涅槃云因滅。無明。即得熾然三菩提燈。亦是因緣也 問法性是所迷。何故二。何故四。答法性隨權實是故二。法性隨根緣是故四。若達此旨。見相聞法等。例作四種料簡即無差濫。是知一心四諦。橫該豎徹。理無不窮。法無不備也。
凡夫妄分別取三自性故(至)斷除悉清凈 見修諸煩惱者。即見道所斷分別煩惱。及修道所斷俱生煩惱也。通三乘說者略有十種。一貪。二瞋。三癡(亦云無明)。四慢。五疑。六身見。七邊見。七邪見。九見取。十戒禁取。如是總別十使煩惱中。疑及邪見二取四種。唯分別起。即見所斷煩惱。余貪等六。通分別俱生兼二所斷。謂見所斷。及修所斷也 八識之中。前五識得起初三。亦通分別及俱生。由用意識中。邪師。邪教。及邪思惟。三因引故。得有分別起也。第六意識總具十種四唯分別。六通分別俱生第七末那唯四俱生。謂我癡。我見。我慢。我愛。此識有覆無記性故。其第八識十總不起(唯含彼種)。唯此無覆無記性故 分別俱生皆通三界。唯瞋一種只欲界有。上色無色二界煩惱。皆是有覆無記性攝。欲界四諦下各有十使。即為四十。上二界皆除瞋諦別各有九。即有七十二。並欲界合有一百一十二。其俱生者欲界
【現代漢語翻譯】 現代漢語譯本：集是所破之法，道是能破之法。能破之法因所破之法而得名。兩者都是因緣所生的法。所以《大涅槃經》說，因滅盡了無明（avidyā），就能得到熾盛的三菩提燈（bodhi）。這也是因緣法。 問：法性（dharmatā）是所迷惑的對象，為什麼說是二？為什麼說是四？答：法性隨順權巧方便和真實義理而說是二，法性隨順眾生的根性和因緣而說是四。如果通達了這個宗旨，那麼對於見相、聞法等等，都可以用四種方式來分析，就不會有差錯遺漏。由此可知，一心四諦（satya）橫向涵蓋一切，縱向貫穿始終，道理沒有不窮盡的，法門沒有不完備的。
凡夫妄加分別執取三種自性（trisvabhāva）的緣故（直至）斷除一切煩惱，完全清凈。見道和修道所斷的各種煩惱，就是見道所斷的分別煩惱，以及修道所斷的俱生煩惱。通用於三乘（triyāna）的煩惱略有十種：一、貪（rāga），二、嗔（dveṣa），三、癡（moha，也叫無明），四、慢（māna），五、疑（vicikicchā），六、身見（satkāya-dṛṣṭi），七、邊見（antagrahadṛṣṭi），八、邪見（mithyādṛṣṭi），九、見取見（dṛṣṭiparāmarśa），十、戒禁取見（śīlavrataparāmarśa）。在這總括和個別的十使煩惱中，疑和邪見以及兩種取見這四種，唯有分別才能生起，是見道所斷的煩惱。其餘的貪等六種，通於分別和俱生，兼具兩種所斷，即見道所斷和修道所斷。在前五識中，能夠生起最初的三種煩惱，也通於分別和俱生。由於意識中邪師、邪教以及邪思惟這三種原因的引導，才會有分別生起的煩惱。第六意識總共具有十種煩惱，其中四種唯有分別生起，六種通於分別和俱生。第七末那識（manas）唯有四種俱生煩惱，即我癡（ātma-moha）、我見（ātma-dṛṣṭi）、我慢（ātma-māna）、我愛（ātma-sneha）。這個識是有覆無記性的緣故。第八阿賴耶識（ālayavijñāna）總共十種煩惱都不會生起（只是含藏著這些煩惱的種子），因為這個識是無覆無記性的緣故。分別和俱生都通於三界（tridhātu）。唯有嗔這種煩惱只在欲界（kāmadhātu）才有。色界（rūpadhātu）和無色界（arūpadhātu）這二界的煩惱，都是有覆無記性所攝。欲界四諦（satya）下各有十使，總共是四十種。上二界都除去了嗔，諦別各有九種，總共有七十二種。加上欲界的，合起來有一百一十二種。至於俱生煩惱，欲界……
【English Translation】 English version: The aggregates (samudaya) are what is to be destroyed, and the path (mārga) is what can destroy. What can destroy is named after what is to be destroyed. Both are dharmas arising from conditions. Therefore, the Great Nirvana Sutra says that when ignorance (avidyā) is extinguished, the blazing lamp of Bodhi (bodhi) is obtained. This is also due to conditions. Question: The Dharma-nature (dharmatā) is what is to be deluded, why is it said to be two? Why is it said to be four? Answer: The Dharma-nature is said to be two according to expedient means and ultimate truth. The Dharma-nature is said to be four according to the faculties and conditions of sentient beings. If one understands this principle, then seeing appearances, hearing the Dharma, etc., can be analyzed in four ways without error or omission. Thus, it is known that the one mind and the Four Noble Truths (satya) horizontally encompass everything and vertically penetrate everything from beginning to end. There is no principle that is not exhausted, and no Dharma that is not complete.
Because ordinary people falsely discriminate and grasp the three self-natures (trisvabhāva) (until) all afflictions are cut off and completely purified. The afflictions to be cut off by the path of seeing and the path of cultivation are the afflictions of discrimination to be cut off by the path of seeing, and the co-arisen afflictions to be cut off by the path of cultivation. The afflictions common to the three vehicles (triyāna) are roughly ten types: 1. Greed (rāga), 2. Hatred (dveṣa), 3. Delusion (moha, also called ignorance), 4. Pride (māna), 5. Doubt (vicikicchā), 6. View of self (satkāya-dṛṣṭi), 7. Extreme view (antagrahadṛṣṭi), 8. Wrong view (mithyādṛṣṭi), 9. Grasping at views (dṛṣṭiparāmarśa), 10. Grasping at precepts and vows (śīlavrataparāmarśa). Among these ten fundamental afflictions, doubt, wrong view, and the two types of grasping at views, these four only arise from discrimination and are afflictions to be cut off by the path of seeing. The remaining six, such as greed, are common to discrimination and co-arising, encompassing both types of afflictions to be cut off, namely those to be cut off by the path of seeing and those to be cut off by the path of cultivation. Among the first five consciousnesses, the first three afflictions can arise, and they are also common to discrimination and co-arising. Because of the guidance of evil teachers, evil teachings, and wrong thinking in the mind consciousness, afflictions arising from discrimination can occur. The sixth consciousness has all ten types of afflictions, of which four only arise from discrimination, and six are common to discrimination and co-arising. The seventh manas consciousness only has four co-arisen afflictions, namely self-delusion (ātma-moha), self-view (ātma-dṛṣṭi), self-pride (ātma-māna), and self-love (ātma-sneha). This consciousness is obscured and indeterminate in nature. The eighth alaya consciousness (ālayavijñāna) does not give rise to any of the ten afflictions (it only contains the seeds of these afflictions), because this consciousness is unobscured and indeterminate in nature. Discrimination and co-arising are common to the three realms (tridhātu). Only hatred exists only in the desire realm (kāmadhātu). The afflictions of the form realm (rūpadhātu) and the formless realm (arūpadhātu) are all included in the obscured and indeterminate nature. In the desire realm, each of the Four Noble Truths (satya) has ten fundamental afflictions, totaling forty. In the upper two realms, hatred is removed, and each of the Truths has nine, totaling seventy-two. Adding the desire realm, there are a total of one hundred and twelve. As for co-arisen afflictions, in the desire realm...
具六。上二界除瞋。各唯有五。合成十六。通前分別。總有一百二十八煩惱 若二乘機。以八忍八智斷三界四諦分別煩惱。得預流果。次修九無間道。九解脫道。斷三界俱生煩惱。得餘三果。其所知障諸趣寂者入無餘時斷。其餘一切有斷不斷。不同愚法。以彼唯斷煩惱障故(迴心二乘得同迴心菩薩。分斷所知障不同愚法二乘。唯斷煩惱障) 直進菩薩二障俱斷。煩惱障中不同二乘約界分位(迴心菩薩斷煩惱障。或類二乘)。但於二障分別起者。地前伏現行。初地真見道時。一剎那中頓斷彼種。其俱生中煩惱。初地已去自在能斷。留種故不斷。何以故潤生攝化故。不墮二乘故。為斷所知障故。為得大菩提故。彼第七識煩惱。性非潤生。故非所留。行相細故。七地已還有時暫現。以觀智有間故。是故當知煩惱障種。至金剛位。其所知障。行相細故。正障菩薩道。故於地地分斷。要至佛地方盡無餘。由此即說二障修惑。俱至佛地。故對法論云。又諸菩薩十地位中。唯修所知障對治道。非斷煩惱障。得菩提時頓斷煩惱。及所知障 若約實教。諸聲聞人。于煩惱障但能折伏。何況能斷所知障。其菩薩人於二障中。不分俱生及分別。但有正使及習氣。地前伏使現。初地斷使種。地上除習氣。佛地究竟凈。此中習氣。從斷正使種子無
間。方有餘殘習氣 若約六七八識與二障合辨者。有義八識中唯習氣。末那中唯種子。六識唯現行。或云六七八識。皆通習氣種子現行。然此二障俱能障智。通名無明。以是本末二無明故。如起信論。依本末相依門以明二障。以無明所起六染心。為煩惱礙(即四住地煩惱)。能起染心之無明(根本)。名為智礙(無名住地)。其煩惱礙亦名枝末無明(亦名所知障也)。何以故。以能染境義邊名為煩惱。以能障智義邊亦名無明。故瑜伽論云。無明有二。若貪等俱者。名相應無明(枝末)。非貪等俱者名獨行無明(根本)。以是主故。唯識又云。不共無明有二。一恒行不共。唯末那有(枝末)。二獨行不共。末那所無(根本) 是故天臺。以體真止從假入空觀。與空慧相應。即能破見思惑(四住煩惱)。成慧眼一切智。智慧得體。得真體也。以方便隨緣止從空入假觀。分別藥病種種法門。即破無知惑(枝末無明)。成法眼道種智。智慧得體。得俗體也。以離二邊分別止及上二觀為方便。得入中道觀。破根本無明。成佛眼一切種智。智慧得體。得中道第一義體也。猶名巧度次第義爾。若約一心圓頓止觀者。謂法性寂然曰止。寂而常照名觀。以止緣于諦。則一諦而三諦。以諦繫於止。則一止而三止。譬如三相在一念心。雖一念
【現代漢語翻譯】 現代漢語譯本： 間。如果還有殘餘的習氣，若從第六、第七、第八識與二障結合來辨別，有一種說法是第八識中只有習氣，第七識（末那識）中只有種子，第六識只有現行。或者說第六、第七、第八識都通於習氣、種子、現行。然而這二障都能障礙智慧，統稱為無明。因為這是根本和枝末兩種無明的緣故。如《起信論》所說，依據本末相依的門來闡明二障，以無明所產生的六種染污心，作為煩惱障（即四住地煩惱），能產生染污心的無明（根本），名為智障（無明住地）。那煩惱障也名為枝末無明（也名所知障）。為什麼呢？因為從能染污境界的意義方面來說，名為煩惱；從能障礙智慧的意義方面來說，也名無明。所以《瑜伽論》說，無明有兩種，如果與貪等煩惱一起生起，名為相應無明（枝末）；不與貪等煩惱一起生起，名為獨行無明（根本）。因為這是主導。唯識宗又說，不共無明有兩種，一是恒行不共，只有末那識有（枝末）；二是獨行不共，末那識所沒有（根本）。因此天臺宗認為，以體真止，從假入空觀，與空慧相應，就能破除見思惑（四住煩惱），成就慧眼一切智，智慧得到本體，得到真諦的本體。以方便隨緣止，從空入假觀，分別藥病種種法門，就能破除無知惑（枝末無明），成就法眼道種智，智慧得到本體，得到俗諦的本體。以離開二邊分別的止以及以上兩種觀作為方便，得以進入中道觀，破除根本無明，成就佛眼一切種智，智慧得到本體，得到中道第一義諦的本體。這仍然叫做巧妙地安排次第的意義。如果從一心圓頓止觀來說，所謂法性寂然叫做止，寂靜而常照叫做觀。以止緣于真諦，那麼一諦就是三諦。以真諦繫於止，那麼一止就是三止。譬如三相在一念心中，雖然一念
【English Translation】 English version: space. If there are remaining residual habits, when distinguishing based on the combination of the sixth, seventh, and eighth consciousnesses with the two obstacles, one view is that only residual habits exist in the eighth consciousness, only seeds exist in the seventh consciousness (Manas), and only present activity exists in the sixth consciousness. Alternatively, it is said that the sixth, seventh, and eighth consciousnesses all encompass residual habits, seeds, and present activity. However, these two obstacles can both obstruct wisdom and are collectively called ignorance (Avidya). This is because they are the fundamental and branch forms of ignorance. As stated in the Awakening of Faith in the Mahayana, the two obstacles are explained based on the principle of mutual dependence between the fundamental and branch aspects. The six defiled minds arising from ignorance are considered the obstacle of afflictions (Klesha-avarana, i.e., the four abodes of affliction), and the ignorance (fundamental) that gives rise to defiled minds is called the obstacle of wisdom (Jnana-avarana, the abode of ignorance). The obstacle of afflictions is also called branch ignorance (also known as the obstacle of knowledge, Jneya-avarana). Why? Because from the perspective of being able to defile objects, it is called affliction; from the perspective of being able to obstruct wisdom, it is also called ignorance. Therefore, the Yogacara-bhumi-sastra states that there are two types of ignorance: if it arises together with greed and other afflictions, it is called associated ignorance (branch); if it does not arise together with greed and other afflictions, it is called independent ignorance (fundamental). Because it is the primary cause. The Vijnaptimatrata-siddhi-sastra also states that there are two types of non-common ignorance: one is constant non-common, which only exists in the Manas consciousness (branch); the other is independent non-common, which does not exist in the Manas consciousness (fundamental). Therefore, the Tiantai school believes that by using the contemplation of true nature cessation (Ti zhen zhi), entering emptiness from the provisional (Jia ru kong guan), and corresponding with the wisdom of emptiness, one can break through the delusions of views and thoughts (the four abodes of affliction), and attain the wisdom eye of all-knowing (Sarvajna). The intelligence gains its essence, gaining the essence of truth. By using expedient adaptation cessation (Fangbian suiyuan zhi), entering the provisional from emptiness (Kong ru jia guan), and distinguishing the various methods of medicine and disease, one can break through the delusions of ignorance (branch ignorance), and attain the Dharma eye of the wisdom of the path (Dharmacaksu-marga-jnana). The intelligence gains its essence, gaining the essence of conventional truth. By using cessation that is free from the discrimination of the two extremes and the above two contemplations as a means, one can enter the contemplation of the Middle Way, break through fundamental ignorance, and attain the Buddha eye of all-knowing wisdom (Sarvakarajnana). The intelligence gains its essence, gaining the essence of the ultimate truth of the Middle Way. This is still called the meaning of skillfully arranging the sequence. If we speak of the perfect and sudden cessation-contemplation of the one mind, the quiescence of the Dharma-nature is called cessation, and the quiescence that constantly illuminates is called contemplation. When cessation is based on truth, one truth is three truths. When truth is tied to cessation, one cessation is three cessations. For example, the three aspects are in one thought, although one thought
心而有三相。止諦亦如是。所止之法雖一而三。能止之心雖三而一。以觀觀于境。則一境而三境。以境發於觀。則一觀而三觀。如摩醯首羅面上三目。雖有三目而是一面。觀境亦如是。觀三即一。發一即三。不可思議。非世出世。不權不實。不優不劣。不前不後。不併不別。不大不小。故中論云。因緣所生法。即空即假即中也。故知破一切惑莫若空。無假無中而不空。建立一切法莫若假。無空無中而不假。究竟一切性莫若中。無假無空而不中。是皆對治眾生心病無明煩惱。方便如此建立。于賢首宗猶屬終教義。如上所破無明煩惱。在圓覺經。亦名理事二障也 若約頓教。惑性智性皆本凈故。故不可說斷與不斷。設謂有惑可斷。亦不依地位漸斷。如起信云。若離妄念則無一切境界之相是也。圓教更不分使習種現。謂一切煩惱。不可說其體性。則全妄全真。唯是無盡重重法界。諸佛心中眾生。眾生心中諸佛。互相涉入。是故一障一切障。一斷一切斷 然修觀行者。須達能斷無性。所斷本空。無斷之斷。方為正斷。若執定有者。則墮于常。不可斷故。若執定無。即墮于斷。失聖智故。故先德云。佛本是而勤修。惑元無而須斷。
本性清凈心眾生所迷惑(至)智者不應說 謂依如來能詮聖教。所詮正理。如實修行。斷惑
【現代漢語翻譯】 現代漢語譯本：心有三相。止諦（Nirodha-satya，滅諦）也是如此。所止息的法雖然是一個，但有三種層面。能止息的心雖然有三種，但本質上是一個。用觀照來觀察外境，則一個外境呈現為三種境界。從境界生髮出觀照，則一個觀照也呈現為三種觀照。如同摩醯首羅（Maheśvara，大自在天）面上的三隻眼睛，雖然有三隻眼睛，但仍然是一張面孔。觀照外境也是如此，觀照三即是一，生髮一即是三，不可思議。它既非世間法，也非出世間法，不偏於權巧，也不偏於真實，不優越也不低劣，不前也不后，不併存也不分離，不大也不小。所以《中論》說：『因緣所生法，即空即假即中也。』因此可知，破除一切迷惑，沒有比空更好的方法。沒有假和中，就不能顯現空。建立一切法，沒有比假更好的方法。沒有空和中，就不能顯現假。究竟一切法的體性，沒有比中更好的方法。沒有假和空，就不能顯現中。這些都是爲了對治眾生心中的病——無明煩惱，才方便如此建立。在賢首宗看來，這仍然屬於終教的義理。如上所破除的無明煩惱，在《圓覺經》中，也被稱為理事二障。 如果按照頓教的觀點，迷惑的自性和智慧的自性本來就是清凈的，所以不能說斷與不斷。假設說有迷惑可以斷除，也不需要依據修行位次逐漸斷除。如《起信論》所說：『如果遠離妄念，就沒有一切境界之相。』圓教更不區分見思惑、習氣和種子現行，認為一切煩惱，不可說其體性，則是全妄即全真，唯是無盡重重法界。諸佛心中有眾生，眾生心中有諸佛，互相涉入。因此，一障即一切障，一斷即一切斷。 然而，修習觀行的人，必須通達能斷的自性本空，所斷的也本來是空，無斷之斷，才是真正的斷。如果執著於一定有可斷之物，那就落入了常邊，因為無法真正斷除。如果執著於一定沒有可斷之物，那就落入了斷邊，失去了聖智。所以前代大德說：『佛本來是佛而勤奮修行，迷惑本來沒有而必須斷除。』
本性清凈的心被眾生所迷惑（直到）智者不應該說。意思是說，依靠如來能詮的聖教，以及所詮的正理，如實修行，斷除迷惑。
【English Translation】 English version: The mind has three aspects. So does Nirodha-satya (the Truth of Cessation). Although the Dharma that is ceased is one, it has three aspects. Although the mind that can cease is three, it is essentially one. When using contemplation to observe the external world, one external world appears as three realms. When contemplation arises from the realm, one contemplation also appears as three contemplations. It is like the three eyes on the face of Maheśvara (Great Lord, Shiva); although there are three eyes, it is still one face. Observing the realm is also like this; observing three is one, and arising from one is three, which is inconceivable. It is neither worldly nor otherworldly, neither expedient nor real, neither superior nor inferior, neither before nor after, neither concurrent nor separate, neither large nor small. Therefore, the Madhyamaka-karika (Treatise on the Middle Way) says: 'That which is dependently originated is emptiness, provisional designation, and the Middle Way.' Therefore, it is known that to break through all delusions, there is no better method than emptiness. Without the provisional and the Middle Way, emptiness cannot be manifested. To establish all Dharmas, there is no better method than the provisional. Without emptiness and the Middle Way, the provisional cannot be manifested. To ultimately realize the nature of all Dharmas, there is no better method than the Middle Way. Without the provisional and emptiness, the Middle Way cannot be manifested. These are all expedient establishments to counteract the mental illness of sentient beings—ignorance and afflictions. In the view of the Huayan School, this still belongs to the doctrine of the Teaching of the End. The ignorance and afflictions that are broken through above are also called the two obstacles of principle and phenomena in the Śūraṅgama Sūtra (Sūtra of Complete Enlightenment). If according to the view of the Sudden Teaching, the nature of delusion and the nature of wisdom are originally pure, so it cannot be said that there is cessation or non-cessation. Suppose it is said that there are delusions that can be ceased, it is also not necessary to gradually cease them according to the stages of practice. As the Awakening of Faith says: 'If one is free from deluded thoughts, there will be no appearance of any realm.' The Perfect Teaching further does not distinguish between the delusions of views and thoughts, habitual tendencies, and seed manifestations, believing that the nature of all afflictions cannot be spoken of, then all delusion is all truth, and it is only the endless, infinitely layered Dharma Realm. In the hearts of Buddhas are sentient beings, and in the hearts of sentient beings are Buddhas, interpenetrating each other. Therefore, one obstacle is all obstacles, and one cessation is all cessation. However, those who practice contemplation must understand that the nature of that which can be ceased is empty, and that which is ceased is also originally empty; cessation without cessation is the true cessation. If one clings to the idea that there is definitely something to be ceased, then one falls into the extreme of permanence, because it cannot be truly ceased. If one clings to the idea that there is definitely nothing to be ceased, then one falls into the extreme of annihilation, losing the wisdom of the sages. Therefore, the former virtuous ones said: 'The Buddha is originally a Buddha but diligently cultivates, and delusion is originally non-existent but must be ceased.'
The inherently pure mind is deluded by sentient beings (until) the wise should not say. It means that relying on the sacred teachings of the Tathagata that can express, and the correct principles that are expressed, practicing truly, and ceasing delusions.
證真。則無有虛棄。舍此欲滅煩惱。皆為魔說 故賢首師。以佛聖教正理。發明宗趣等。巧被機宜。各分為五(見華嚴教章及起信論疏)。且聖教五者。一小乘教。以隨機故。隨他語故。而說諸法一向差別。以其簡邪正。辨凡聖。分欣厭。明因果。然所說理。但顯人空。未明法空。唯依六識三毒。建立染凈根本。未盡法源。故多諍論。二大乘始教。亦名分教。謂定性二乘。無性闡提。俱不成佛。此既未盡大乘法理。故立為初。有不成佛故名為分。廣說法相。少說法性。所說法性即法相數。抉擇分明。故少諍論。三終教。亦名實教。說如來藏隨緣成阿賴耶識。緣起無性。一切皆如。定性無性悉當成佛。方盡大乘至極之說。故立為終。以稱實理故名為實。少說法相。多說法性。所說法相亦會歸性。故無諍論。以上二教。並依地位漸次修成。總名為漸。然此一門。與前後別。但教有始終頓漸之殊。法非優劣淺深之異。四頓教。但一念不生。即名為佛。不依地位漸次而說。故名為頓。總不論事相。唯辨真性。一切所有唯是妄想。一切法界唯是絕言。五法三自性皆空。八識二無我俱遣。訶教勸離。毀相泯心。生心即妄。不生即佛。五一乘圓教。明一位即一切位。一切位即一位。是故十信滿心。即攝五位成正覺等。主伴具足故名圓
【現代漢語翻譯】 現代漢語譯本： 若能證悟真實，就不會有虛假和拋棄。如果捨棄這種慾望來滅除煩惱，那都是魔的說法。所以賢首大師用佛陀神聖的教導和正確的道理，來闡明宗派的旨趣等等，巧妙地適應各種根器，各自分為五類（參見《華嚴教章》和《起信論疏》）。 且聖教的五類是：一、小乘教。因為適應不同根器的緣故，順應他人的言語，而說諸法一概有差別。因為它能簡別邪正，辨別凡聖，區分欣厭，闡明因果。然而所說的道理，只顯明人空，未闡明法空。只依靠六識和三毒，建立染凈的根本，未窮盡法的根源，所以多有爭論。二、大乘始教，也叫分教。認為定性的二乘人和無性的闡提，都不能成佛。這既然沒有窮盡大乘的法理，所以立為初始階段。因為有不能成佛的，所以叫做『分』。廣泛地說諸法的事相，較少地說諸法的體性。所說的法性也屬於法相的範疇，決斷選擇得非常分明，所以很少有爭論。三、終教，也叫實教。說如來藏隨著因緣成為阿賴耶識，緣起性空，一切都是如如不動的。定性的和無性的眾生都應當成佛，才窮盡了大乘最極的說法，所以立為終極。因為它符合真實的道理，所以叫做『實』。較少地說諸法的事相，較多地說諸法的體性。所說的法相也歸於體性，所以沒有爭論。以上兩種教義，都依據地位逐漸修成，總稱為漸教。然而這一門，與前後不同。只是教義有始終頓漸的差別，法沒有優劣深淺的不同。四、頓教。只要一念不生，就叫做佛。不依據地位逐漸而說，所以叫做頓教。總的來說不論事相，只辨別真性。一切所有都只是妄想，一切法界都只是言語所不能及的。五、法的三自性皆空，八識和二無我都捨棄。呵斥教義勸人遠離，毀壞事相泯滅心念。生起心念就是虛妄，不生起心念就是佛。五、一乘圓教。闡明一個位次就是一切位次，一切位次就是一個位次。因此十信滿心，就攝取五位而成正覺等等。主伴都具備，所以叫做圓教。
【English Translation】 English version: If one can realize the truth, there will be no falsehood or abandonment. To abandon this desire to extinguish afflictions is all the talk of demons. Therefore, the Venerable Master Hsien-shou (a prominent Huayan Buddhist patriarch) uses the Buddha's sacred teachings and correct principles to elucidate the tenets of the school, skillfully adapting to various capacities, each divided into five categories (see the Huayan Teaching Chapter and the Commentary on the Awakening of Faith). The five categories of sacred teachings are: First, the Hinayana (Small Vehicle) teaching. Because it adapts to different capacities, it follows the language of others and says that all dharmas are invariably different. Because it distinguishes between the heretical and the orthodox, differentiates between the mundane and the sacred, separates joy and aversion, and clarifies cause and effect. However, the principles it speaks of only reveal the emptiness of persons (人空, ren kong), not the emptiness of dharmas (法空, fa kong). It only relies on the six consciousnesses (六識, liu shi) and the three poisons (三毒, san du) to establish the root of defilement and purity, without exhausting the source of the Dharma, so there are many disputes. Second, the Beginning Teaching of the Mahayana (Great Vehicle), also called the Partial Teaching. It believes that those of the Two Vehicles (二乘, er cheng) with fixed natures and those icchantikas (闡提, chan ti) without nature cannot become Buddhas. Since this does not exhaust the principles of the Mahayana Dharma, it is established as the initial stage. Because there are those who cannot become Buddhas, it is called 'Partial'. It speaks extensively of the characteristics of dharmas (法相, fa xiang), and less of the nature of dharmas (法性, fa xing). The nature of dharmas that it speaks of also belongs to the category of the characteristics of dharmas, and the decisions and choices are very clear, so there are few disputes. Third, the Final Teaching, also called the Real Teaching. It says that the Tathagatagarbha (如來藏, ru lai zang) becomes the Alaya consciousness (阿賴耶識, a lai ye shi) according to conditions, that dependent origination is without nature, and that everything is Suchness (如, ru). Beings with fixed natures and those without nature should all become Buddhas, which exhausts the ultimate teaching of the Mahayana, so it is established as the final stage. Because it conforms to the real principle, it is called 'Real'. It speaks less of the characteristics of dharmas and more of the nature of dharmas. The characteristics of dharmas that it speaks of also return to the nature, so there are no disputes. The above two teachings are both gradually cultivated according to stages, and are collectively called the Gradual Teaching. However, this school is different from those before and after. It is only that the teachings have differences in beginning, end, suddenness, and gradualness, but the Dharma has no differences in superiority, inferiority, depth, or shallowness. Fourth, the Sudden Teaching. As soon as a single thought does not arise, it is called a Buddha. It does not speak gradually according to stages, so it is called the Sudden Teaching. Generally speaking, it does not discuss phenomena, but only distinguishes true nature. Everything that exists is only delusion, and all dharmadhatu (法界, fa jie) is beyond words. Fifth, the three self-natures (三自性, san zi xing) of the Dharma are all empty, and the eight consciousnesses (八識, ba shi) and the two non-selves (二無我, er wu wo) are all abandoned. It scolds the teachings and encourages people to leave, destroys phenomena and extinguishes thoughts. To generate a thought is delusion, and not to generate a thought is Buddha. Fifth, the One Vehicle Perfect Teaching. It clarifies that one position is all positions, and all positions are one position. Therefore, the mind full of the ten faiths (十信, shi xin) encompasses the five positions and becomes perfect enlightenment, and so on. The host and companions are all complete, so it is called the Perfect Teaching.
教。所說唯是無盡法界。性海圓融緣起無礙。如帝網珠重重無盡(若於五中顯此經者。正唯頓教。亦兼於終) 然教章獨于圓教中。而云一乘有二。一同教一乘。同頓同實故。二別教一乘。唯圓融具德故。謂別教則迥異諸教。同教即普攝諸教。前後諸師所判教義。莫善於此。但未明諸乘五教。亦各有同別共不共故。故今續之以成其說。一小乘教者。以共人天乘為同教。以唯顯四諦四果為不共別教。故品足論六云。有共異生法。不共異生法。云何為共。謂有定及有生。此復云何。謂如是定。如是生。異生聖者皆容得有。云何不共。謂四通行。四無疑解。四沙門果等。二大乘始教者。以共二乘迴心教為同。以不共二乘直進教為別。此如智論有共不共般若教章明迴心直進二教是也。三大乘終教者。以共前三乘為同。法華經云。於一佛乘分別說三。汝等所行皆菩薩道。以不共三乘唯一乘為別。法華經云。十方佛土中。唯有一乘法。無二亦無三。唯此一事實。餘二則非真。是知法華涅槃。皆對權小以顯一乘。四大乘頓教。以共始終小乘為同。以不共前三唯頓為別。如圓覺經云。此經名為頓教大乘。頓機眾生從此開悟。謂約別教直進機也。又云亦攝漸修一切群品。此約同教迴心機也。五一乘圓教者。如上所別教章文是也 此五教中
【現代漢語翻譯】 現代漢語譯本：教義方面，所說的都是無盡的法界（Dharmadhatu，一切法的本體），自性之海圓滿融合，緣起（Pratītyasamutpāda， dependent origination）沒有障礙，如同帝釋天網上的寶珠，重重無盡。（如果在五教中闡釋此經，正屬於頓教，也兼顧終教。） 然而教相判釋只在圓教中，而說一乘（Ekayana，one vehicle）有二種：一是同教一乘，與頓教相同，都是真實之故；二是別教一乘，唯有圓融具足功德之故。所謂別教，就是迥然不同于其他教法；同教，就是普遍攝受所有教法。前後諸位法師所判定的教義，沒有比這更好的了。但沒有明確說明諸乘和五教，也各有同、別、共、不共之處，所以現在繼續補充，以完成這個說法。 一、小乘教，以與人天乘共通為同教，以唯獨顯說四諦（catuḥ-satya，four noble truths）和四果（catvāri phalāni，four fruits of ascetic practice）為不共別教。所以《品足論》卷六說：『有共異生法，不共異生法。』什麼是共？就是有定和有生。這又是什麼？就是這樣的定，這樣的生，異生（prthag-jana，ordinary being）和聖者都可能得到。什麼是不共？就是四通行、四無疑解、四沙門果等。 二、大乘始教，以與二乘迴心教共通為同教，以不共二乘直進教為別教。這就像《智論》中有共不共般若教的章節，說明迴心和直進二教。 三、大乘終教，以與前三乘共通為同教。《法華經》說：『於一佛乘分別說三，汝等所行皆菩薩道。』以不共三乘唯一乘為別。《法華經》說：『十方佛土中，唯有一乘法，無二亦無三，唯此一事實，餘二則非真。』由此可知，《法華經》和《涅槃經》都是針對權小而顯說一乘。 四、大乘頓教，以與始終小乘共通為同教，以不共前三乘唯有頓教為別教。如《圓覺經》說：『此經名為頓教大乘，頓機眾生從此開悟。』這是就別教直進的根機而言。又說：『亦攝漸修一切群品。』這是就同教迴心的根機而言。 五、一乘圓教，如上面所說的別教章節的文義。 這五教中
【English Translation】 English version: In terms of doctrine, what is said is solely the endless Dharmadhatu (the essence of all dharmas), the sea of self-nature perfectly integrated, dependent origination (Pratītyasamutpāda) without obstruction, like the jewels in Indra's net, endlessly layered. (If this sutra is explained within the five teachings, it belongs precisely to the Sudden Teaching, while also encompassing the Ultimate Teaching.) However, the classification of teachings is unique to the Perfect Teaching, and it is said that the One Vehicle (Ekayana) has two aspects: first, the Common Teaching One Vehicle, which is the same as the Sudden Teaching, because both are real; second, the Distinct Teaching One Vehicle, which is unique in its perfect integration and complete virtues. The so-called Distinct Teaching is entirely different from other teachings; the Common Teaching universally embraces all teachings. The doctrinal classifications made by previous masters are unsurpassed by this. However, it has not clearly explained that the vehicles and the five teachings each have common, distinct, shared, and unshared aspects, so now I continue to supplement it to complete this explanation. First, the Hīnayāna (Small Vehicle) Teaching, with its commonality with the Human and Deva (gods) Vehicle, is the Common Teaching; its unique exposition of the Four Noble Truths (catuḥ-satya) and the Four Fruits (catvāri phalāni) is the Unshared Distinct Teaching. Therefore, the Pāda-pūraṇa-śāstra (Completion of the Treatise) Volume Six says: 'There are common mundane dharmas and unshared mundane dharmas.' What is common? It is having samadhi (concentration) and having birth. What is this? It is that such samadhi and such birth can be attained by both ordinary beings (prthag-jana) and sages. What is unshared? It is the four paths, the four kinds of freedom from doubt, the four fruits of a śrāmaṇa (ascetic), etc. Second, the Initial Mahāyāna (Great Vehicle) Teaching, with its commonality with the Two Vehicles' turning-the-mind teaching, is the Common Teaching; its unsharedness with the Two Vehicles' direct-advancement teaching is the Distinct Teaching. This is like the chapter on the common and unshared Prajñā (wisdom) teaching in the Mahāprajñāpāramitopadeśa (Great Wisdom Treatise), which explains the two teachings of turning-the-mind and direct-advancement. Third, the Ultimate Mahāyāna Teaching, with its commonality with the previous three vehicles, is the Common Teaching. The Lotus Sutra says: 'Within the One Buddha Vehicle, I distinguish and speak of three; all that you practice is the Bodhisattva path.' Its unsharedness with the three vehicles, being only the One Vehicle, is the Distinct Teaching. The Lotus Sutra says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, there is neither two nor three; only this one truth is real, the other two are not true.' From this, it can be known that the Lotus Sutra and the Nirvana Sutra both target provisional and small teachings to reveal the One Vehicle. Fourth, the Sudden Mahāyāna Teaching, with its commonality with the Ultimate and Small Vehicles, is the Common Teaching; its unsharedness with the previous three vehicles, being only the Sudden Teaching, is the Distinct Teaching. As the Śūraṅgama Sutra says: 'This sutra is called the Sudden Teaching Mahāyāna; beings of sudden capacity awaken from this.' This refers to the distinct teaching of direct-advancement capacity. It also says: 'It also encompasses all beings who gradually cultivate.' This refers to the common teaching of turning-the-mind capacity. Fifth, the Perfect One Vehicle Teaching, is as the meaning of the distinct teaching chapter mentioned above. Among these five teachings
。若以大小為對。則初一為小。后四為大。若約權實為對。前二為權。后三為實。若以頓漸為對。前三皆漸。后二為頓。若以偏圓為對。前四皆偏。后一為圓。而前前不攝後後。後後必收前前。此約同教說也 若約別教。則後後皆破前前。故華嚴經云。法性真常離心念。二乘於此亦能得。不以此故為世尊。但以甚深無礙智(此圓教破頓義)。此經云。初地即為八。乃至無相有何次(頓破終漸)。法華經云。無二亦無三(終破始教)。梵網經呵二乘為邪見(權破愚法)。皆但除其病。不除其法 然同教中雖同前前。而中間三教亦得分同於后。如圓覺經有圓教法界三觀。攝論等有實教行相。然有其所同。無其所別。有其義而無其教。唯成當教中義。由諸經論。有如是同別共不共等法門。出沒相涉。故方便立五教不同 問已知五教各有同別。貫于群詮。由是以明一代時教更無餘蘊。云何一心約就諸教。而有如是差別義耶。答此有二義故作是說。一約法通收。謂由此甚深緣起一心具五義門。是故聖人隨以一門攝化眾生。一攝義從名門。如小乘教說。二攝理從事門。如始教說。三理事無礙門。如終教說。四事盡理顯門。如頓教說。五性海具德門。如圓教說。是則不動本而常末。不壞末而常本。五義相融唯一心也。二約機得法分齊
【現代漢語翻譯】 現代漢語譯本：如果以大小來對應，那麼最初的『一』（指小乘教）是小，後面的『四』（指始教、終教、頓教、圓教）是大。如果按照權巧和真實來對應，那麼前面的『二』（指小乘教和始教）是權巧，後面的『三』（指終教、頓教、圓教）是真實。如果按照頓悟和漸悟來對應，那麼前面的『三』（指小乘教、始教、終教）都是漸悟，後面的『二』（指頓教、圓教）是頓悟。如果按照偏頗和圓滿來對應，那麼前面的『四』（指小乘教、始教、終教、頓教）都是偏頗，後面的『一』（指圓教）是圓滿。而且前面的教義不能完全包含後面的教義，而後面的教義必定能涵蓋前面的教義。這是就同教（指同一型別的教義）來說的。 如果按照別教（指不同型別的教義）來說，那麼後面的教義都會破斥前面的教義。所以《華嚴經》說：『法性真常，離心念』，二乘（聲聞乘和緣覺乘）也能證得這個境界，但不能因此就成為世尊（佛），而是要憑藉甚深無礙的智慧（這是圓教破斥頓教的含義）。《此經》說：『初地即為八，乃至無相有何次』（頓教破斥終教的漸悟）。《法華經》說：『無二亦無三』（終教破斥始教）。《梵網經》呵斥二乘為邪見（權巧破斥愚法）。這些都只是去除他們的病癥，而不是去除他們的法門。 然而，在同教中，雖然都與前面的教義相同，但中間的三教（始教、終教、頓教）也可以分別與後面的教義相同。例如，《圓覺經》有圓教的法界三觀，《攝大乘論》等有實教的行相。然而，它們有相同之處，沒有區別之處；有其義理，而沒有其教法。只是成就了當教中的義理。由於各種經論，有這樣相同、區別、共同、不共同等法門，相互交織，所以方便地設立了五教的不同。 問：已經知道五教各有相同和區別，貫穿于各種詮釋之中，因此可以明白一代時教（佛陀一生的教化）沒有其餘的蘊藏。為什麼一心（指眾生的心）會根據不同的教義，而有這樣的差別義呢？ 答：這是因為有兩個方面的意義，所以這樣說。一是按照法門來普遍攝受，即由於這甚深的緣起，一心具備五種義門。因此，聖人（佛）隨順使用其中一種法門來攝化眾生。一是按照攝受義理而從名稱入手，如小乘教所說。二是攝受義理而從修行入手，如始教所說。三是理事無礙的法門，如終教所說。四是事相窮盡而理體顯現的法門，如頓教所說。五是自性之海具足功德的法門，如圓教所說。這樣，不移動根本而常在末端，不破壞末端而常在根本。五種義理相互融合，歸於唯一的心。二是按照眾生根機獲得法益的差別。
【English Translation】 English version: If we compare them in terms of size, then the first 'one' (referring to the Hinayana teaching) is small, and the latter 'four' (referring to the Elementary, Advanced, Sudden, and Perfect teachings) are large. If we compare them in terms of expedient and real, then the first 'two' (referring to the Hinayana and Elementary teachings) are expedient, and the latter 'three' (referring to the Advanced, Sudden, and Perfect teachings) are real. If we compare them in terms of gradual and sudden, then the first 'three' (referring to the Hinayana, Elementary, and Advanced teachings) are all gradual, and the latter 'two' (referring to the Sudden and Perfect teachings) are sudden. If we compare them in terms of partial and complete, then the first 'four' (referring to the Hinayana, Elementary, Advanced, and Sudden teachings) are all partial, and the latter 'one' (referring to the Perfect teaching) is complete. Moreover, the former teachings cannot fully encompass the latter teachings, while the latter teachings must encompass the former teachings. This is in terms of the common teachings (teachings of the same type). If we consider the distinct teachings (teachings of different types), then the latter teachings will all refute the former teachings. Therefore, the Avatamsaka Sutra says: 'The Dharma-nature is truly constant, beyond the mind's thoughts.' The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can also attain this state, but they do not become Buddhas because of this, but rather through profound and unobstructed wisdom (this is the Perfect teaching refuting the meaning of the Sudden teaching). This Sutra says: 'The first Bhumi (stage of Bodhisattva) is immediately the eighth, so what sequence is there even in the absence of characteristics?' (The Sudden teaching refutes the gradualness of the Advanced teaching). The Lotus Sutra says: 'There is neither two nor three' (The Advanced teaching refutes the Elementary teaching). The Brahma Net Sutra scolds the Two Vehicles as having wrong views (The expedient refutes the ignorant Dharma). All these only remove their illnesses, not their Dharma. However, within the common teachings, although they are the same as the former teachings, the three intermediate teachings (Elementary, Advanced, and Sudden) can also be the same as the latter teachings. For example, the Śūraṅgama Sutra has the three contemplations of the Dharmadhatu of the Perfect teaching, and the Mahāyānasaṃgraha etc. have the characteristics of the real teaching. However, they have what is the same, and do not have what is different; they have the meaning, but not the teaching. They only accomplish the meaning within that teaching. Because various sutras and treatises have such Dharma-gates of sameness, difference, commonality, and non-commonality, which interweave with each other, the five teachings are conveniently established as different. Question: It is already known that the five teachings each have sameness and difference, and run through various interpretations. Therefore, it can be understood that the teachings of a lifetime (Buddha's teachings throughout his life) have no remaining hidden aspects. Why does the One Mind (referring to the minds of sentient beings) have such different meanings according to the different teachings? Answer: This is said because there are two aspects. One is to universally receive according to the Dharma-gate, that is, because of this profound dependent origination, the One Mind possesses five aspects of meaning. Therefore, the Sage (Buddha) follows one of these Dharma-gates to transform sentient beings. One is to receive the meaning from the name, as the Hinayana teaching says. The second is to receive the meaning from practice, as the Elementary teaching says. The third is the Dharma-gate of unobstructedness between principle and phenomena, as the Advanced teaching says. The fourth is the Dharma-gate of the exhaustion of phenomena and the manifestation of the principle, as the Sudden teaching says. The fifth is the Dharma-gate of the sea of self-nature possessing virtues, as the Perfect teaching says. In this way, without moving the root, it is always at the end; without destroying the end, it is always at the root. The five meanings merge with each other and return to the One Mind. The second is according to the differences in the faculties of sentient beings in obtaining the benefits of the Dharma.
(機器不同)。謂或有得名而不得義。如小乘教。或有得名得一分義。如始教。或有得名得具分義。如終教。或有得義而不存名。如頓教。或有名義俱無盡。如圓教。是知聖教萬差。要唯此五。初則歷然不濫。后乃全體相收。一味融通。群疑屏息。總是如來一大善巧攝生方便也。余諸義門。廣如彼說。
先應決了我及分析諸取(至)第五不可說 言三世及非世。第五不可說者。謂天竺犢子部。以我法俱有而為宗趣。立五法藏。謂三世為三。無為為四(即是非世)。第五不可說藏我在其中。以不可說為有為。及無為也。故此一部。諸部共推不受。呼為附佛法外道也。
諸佛之所知諸行取所住(至)勿更余分別 此最後一頌。謂約義付屬流通。教跡也。即心能詮也。理本也。即心所詮也。非本無以垂跡。非跡無以顯本。若能尋跡得本。自然絕跡歸宗。故云教由理故成。理由教故顯也。此教者摩訶衍中真實了義教也。此理者。謂緣起一心甚深至理也。是故結勸四輩弟子。信解修行如實證入。不斷如來種性。故云當依此教理。勿更余分別。
注大乘入楞伽經卷第十(終)
丐緣鏤板沙門 (迥瑋) 重校勘
【現代漢語翻譯】 現代漢語譯本 （機器不同）。這指的是，或者有名而沒有實際意義，比如小乘教；或者有名而得到一部分意義，比如始教；或者有名而得到全部意義，比如終教；或者有實際意義而不存在名稱，比如頓教；或者名稱和意義都無窮無盡，比如圓教。由此可知，聖教雖然千差萬別，但總歸是這五種。最初涇渭分明，互不混淆，後來則全部互相包容，融會貫通，所有疑惑都消除了。這都是如來佛祖用大善巧方便來攝受眾生。其餘各種義理，詳細內容可以參考相關論述。
首先應該確定『我』以及分析各種執取（直到）第五不可說。所說的三世和非世，第五不可說，指的是天竺的犢子部，以『我』和法都存在作為宗旨。他們設立五法藏，認為三世是三個，無為是四個（也就是非世），第五不可說藏就在其中，認為不可說是『有為』和『無為』。因此，這一部被其他各部共同排斥，稱之為附佛法的外道。
諸佛所知曉的諸行，執取所住之處（直到）不要再做其他分別。這最後一頌，是說依據義理來囑託流通教法。教法是心所能表達的，真理是心所要表達的。沒有根本，就無法垂示事蹟；沒有事蹟，就無法彰顯根本。如果能夠尋著事蹟而得到根本，自然就會捨棄事蹟而回歸根本。所以說，教法因為真理而成立，真理因為教法而顯現。這裡的教法，指的是大乘中真實了義的教法。這裡的真理，指的是緣起一心的甚深至理。因此，總結勸告四輩弟子，要信解修行，如實證入，不斷絕如來的種性。所以說，應當依據這個教理，不要再做其他的分別。
注大乘入楞伽經卷第十（終）
丐緣鏤板沙門（迥瑋）重校勘
【English Translation】 English version (Different machines). This refers to cases where there is a name but no meaning, such as the Hinayana teachings; or where there is a name and a partial meaning, such as the Initial Teachings; or where there is a name and a complete meaning, such as the Final Teachings; or where there is meaning but no name, such as the Sudden Teachings; or where both name and meaning are inexhaustible, such as the Perfect Teachings. Thus, the holy teachings, though vastly different, ultimately fall into these five categories. Initially, they are distinct and not mixed up, but later they all encompass each other, merging and interpenetrating, and all doubts are eliminated. All of this is the Tathagata's (如來 - Thus Come One) great skillful means to gather living beings. For other meanings, refer to the detailed discussions elsewhere.
First, one should determine 'I' and analyze all attachments (up to) the fifth unexplainable. The so-called three times and non-times, the fifth unexplainable, refers to the Vatsiputriya (犢子部) school of India, which takes the existence of both 'I' and Dharma (法 - law, teaching) as its doctrine. They establish five Dharma (法 - law, teaching) treasuries, considering the three times as three, non-being as four (i.e., non-times), and the fifth unexplainable treasury is among them, considering the unexplainable as 'being' and 'non-being'. Therefore, this school is rejected by all other schools and is called an externalist (外道 - heterodox path) attached to the Buddha's Dharma (佛法 - Buddha's teachings).
The actions known by all Buddhas (諸佛 - all Buddhas), the dwelling places taken (up to) do not make further distinctions. This last verse refers to entrusting the circulation of the teachings based on their meaning. The teachings are what the mind can express, and the truth is what the mind should express. Without the root, there is no way to show traces; without traces, there is no way to reveal the root. If one can find the root by following the traces, one will naturally abandon the traces and return to the source. Therefore, it is said that the teachings are established because of the truth, and the truth is revealed because of the teachings. The teachings here refer to the true and complete teachings in the Mahayana (摩訶衍 - Great Vehicle). The truth here refers to the profound truth of dependent origination and the one mind. Therefore, it is concluded and advised that the fourfold disciples (四輩弟子 - monks, nuns, laymen, laywomen) should believe, understand, practice, and truly enter into it, without cutting off the Tathagata's (如來 - Thus Come One) lineage. Therefore, it is said that one should rely on this teaching and truth, and not make further distinctions.
Annotation on the Tenth Scroll of the Lankavatara Sutra (楞伽經 - Lankavatara Sutra) (End)
Shramana (沙門 - ascetic) (Jiongwei (迥瑋)), who begged for alms to carve the woodblocks, re-edited and proofread.