Leng Qie A Ba Duo Luo Bao Jing (楞伽阿跋多羅寶經)

朝議大夫直龍圖閣權江淮荊淛等路制置鹽礬兼發運副使上護軍賜紫金魚袋蔣之奇撰

Written by Jiang Zhiqi, Grand Master for Court Deliberation, Direct Scholar of the Longtu Pavilion, Acting Commissioner for Salt and Alum in Jiang, Huai, Jing and Zhe and concurrently Assistant Transport Commissioner, Senior Defender-in-Chief, granted the purple robe and golden fish-pouch.

之奇嘗苦《楞伽經》難讀又難得善本，會南都太子太保致政張公施此經，而眉山蘇子瞻為書而刻之板，以為金山常住。金山長老佛印大師了元持以見寄，之奇為之言曰：佛之所說經總十二部，而其多至於五千卷。方其正法流行之時，人有聞半偈、得一句而悟入者，蓋不可為量數。至於像法、末法之後，去聖既遠，人始溺於文字，有入海算沙之困，而於一真之體乃漫不省解，於是有祖師出焉，直指人心見性成佛，以為教外別傳，於動容發語之頃，而上根利器之人已目擊而得之矣。故雲門至於罵佛，而藥山至戒人不得讀經，皆此意也。由是去佛而謂之禪，離義而謂之玄，故學佛者必詆禪而諱義者，亦必宗玄二家之徒更相非而不知其相為用也。且禪者六度之一也，顧豈異於佛哉？

Zhiqi once struggled with the Lankavatara Sutra for being hard to read, and good editions were also hard to come by. It happened that Lord Zhang of the Southern Capital, retired as Grand Tutor of the Crown Prince, donated this sutra, and Su Zizhan of Meishan wrote it out and had it carved on wooden blocks, to serve as permanent property of Jinshan Temple. The elder of Jinshan, Great Master Foyin Liaoyuan, took it and sent it to me. Zhiqi said of it: The sutras spoken by the Buddha number twelve divisions in all, and as many as five thousand scrolls. In the time when the true Dharma flourished, there were people who awakened on hearing half a verse or gaining a single line, too many to count. After the age of the semblance and last Dharma, when the time of the sages had grown far off, people sank into letters and were as worn out as someone entering the sea to count grains of sand, and about that one true substance they were dazed and without understanding. Then the Patriarchs arose, pointing directly to the human mind, seeing one's nature and becoming a Buddha, as a special transmission outside the teachings; in the moment of a look or a word, people of the highest capacity grasped it at a glance. That is why Yunmen even went so far as to scold the Buddha, and Yaoshan even forbade people to read the sutras, all with this meaning. From this, those who left the Buddha called it Chan, and those who left the doctrine called it the profound; so those who study the Buddha must slander Chan, and those who avoid doctrine must hold to the profound; the followers of the two camps criticize each other, not knowing they serve one another. Moreover, dhyana is one of the six perfections; how could it be different from the Buddha?

之奇以為，禪出於佛，而玄出於義，不以佛廢禪，不以玄廢義，則其近之矣。冉求問：「聞斯行諸？」孔子曰：「聞斯行之。」子路問：「聞斯行諸？」曰：「有父兄在。如之何？」其聞斯行之，求也退故進之，由也兼人故退之。說豈有常哉？救其偏而已。學佛之敝至於溺經文、惑句義而人不體玄，則言禪以救之；學禪之敝至於馳空言、玩琦辯而人不了義，則言佛以救之。二者更相救，而佛法完矣。

Zhiqi holds: Chan comes from the Buddha, and the profound comes from doctrine; if one does not abandon Chan because of the Buddha or abandon doctrine because of the profound, one comes near. Ran Qiu asked: "Should I act on what I hear?" Confucius said: "Act on what you hear." Zilu asked: "Should I act on what I hear?" Confucius said: "With your father and elder brother alive, how can you do so?" Acting on what one hears: Ran Qiu held back, so he pushed him forward; Zhong You was eager to win, so he held him down. How could teaching have a constant, unchanging form? It only corrects an imbalance. The fault of studying the Buddha reaches the point where people sink into the text of the sutras and are confused by the meaning of phrases and cannot embody the profound, and it is corrected by speaking of Chan; the fault of studying Chan reaches the point where people race about in empty words and play with clever eloquence and cannot grasp the meaning, and it is corrected by speaking of the Buddha. When the two correct one another, the Buddha's Dharma is complete.

昔達磨西來，既已傳心印於二祖，且云：「吾有《楞伽經》四卷，亦用付汝。即是如來心地要門，令諸眾生開示悟入。」此亦佛與禪並傳而玄與義俱付也。至五祖始易以《金剛經》傳授，故六祖聞客讀《金剛經》而問其所從來。客云：「我從蘄州黃梅縣東五祖山來。五祖大師常勸僧俗，但持《金剛經》即自見性成佛矣。」則是持《金剛經》者始於五祖。故《金剛》以是盛行於世，而《楞伽》遂無傳焉。

In former times when Bodhidharma came from the West, having already passed on the mind-seal to the Second Patriarch, he said: "I have the Lankavatara Sutra in four scrolls, and I also entrust it to you. This is the key gate of the Tathagata's mind-ground, to let beings open up, awaken and enter." This too was transmitting the Buddha and Chan together, and entrusting the profound and doctrine together. It was the Fifth Patriarch who changed to transmitting with the Diamond Sutra, so when the Sixth Patriarch heard a traveler reading the Diamond Sutra, he asked where he came from. The traveler said: "I come from Mount Wuzu, east of Huangmei county in Qizhou. The Great Master the Fifth Patriarch often urged monks and laity that if they only uphold the Diamond Sutra, they can see their nature and become a Buddha." So upholding the Diamond Sutra began with the Fifth Patriarch. For this reason the Diamond Sutra became widespread in the world while the Lankavatara had no one to transmit it.

今之傳者，寔自張公倡之。之奇過南都謁張公，親聞公說《楞伽》因緣。始張公自三司使翰林學士出守滁，一日入琅琊僧舍，見一經函發而視之，乃《楞伽經》也。恍然覺其前生之所書，筆畫宛然，其殆神先受之甚明也。之奇聞：羊叔子五歲時，令乳母取所弄金鐶。乳母謂之：「汝初無是物。」祜即自詣隣人李氏東垣桑木中探得之。主人驚曰：「此吾亡兒所失物也。云何持去？」乳母具言之，知祜之前身為李氏子也。白樂天始生七月，姆指之無兩字，雖試百數不差；九歲諳識聲律，史氏以為篤於才章蓋天稟，然而樂天固自以為宿習之緣矣。

What can be handed down today truly began with Lord Zhang's promotion. When Zhiqi passed through the Southern Capital and visited Lord Zhang, I heard the lord himself tell the story of the Lankavatara. At first Lord Zhang, from the posts of Commissioner of Finance and Hanlin Academician, was sent out to govern Chuzhou, and one day entered a monastery at Langya and saw a sutra case; opening it, it was the Lankavatara Sutra. He suddenly felt that it was something he himself had written in a former life, with every stroke familiar; probably his spirit and consciousness had received it so clearly beforehand. Zhiqi has heard: when Yang Shuzi was five, he told his nurse to fetch a gold ring he had played with. The nurse told him: "You never had such a thing." Yang Hu went by himself to the mulberry tree by the east wall of his neighbor Li's house and felt it out. The householder was startled and said: "This was lost by my dead child; why have you taken it?" The nurse explained it in full, and it was known that Yang Hu's former body was the child of the Li family. When Bai Letian was only seven months old, the nurse pointed at the two characters 'zhi' and 'wu', and even after a hundred trials he was never wrong; at nine he was familiar with tones and rhymes. The historians thought his depth in letters was natural endowment, but Letian himself regarded it as the affinity of past habit.

人之以是一真不滅之性，而死生去來於天地之間。其為世數，雖折天下之草木以為籌箸，不能算之矣。然以淪於死生，神識疲耗不能復記，惟圓明不昧之人知焉。有如張公以高文大冊再中制舉登侍從，秉鈞軸出入朝廷逾四十年，風烈事業播人耳目，則其前身嘗為大善知識，無足疑者。其能記憶前世之事，豈不謂信然哉。故因讀《楞伽》新經，而記其因緣於經之端雲。

A person, relying on this one true nature that neither arises nor ceases, dies and lives, goes and comes between heaven and earth. The number of ages passed through could not be counted even if all the grass and trees under heaven were broken up to make counting rods. But because he sinks in birth and death and his spirit is worn out, he cannot remember again; only those who are perfectly bright and unclouded know. As for Lord Zhang, who passed the highest examinations again and again with grand writings and great policies, entered attendance on the throne, held the pivots of government, and moved in and out of the court for more than forty years, with his fiery achievements spread before people's eyes and ears, it is beyond doubt that his former body was a great good spiritual friend. That he can recall things of a former life, how can one still not believe? So because of reading this newly carved Lankavatara, I have recorded this affinity at the head of the sutra.

朝奉郎新差知登州軍州兼管內勸農事騎都尉借緋蘇軾書

Written out by Su Shi, Gentleman for Court Service, newly appointed Prefect of Dengzhou and concurrently in charge of encouraging agriculture within the prefecture, Cavalry Commandant, with borrowed scarlet.

《楞伽阿跋多羅寶經》——先佛所說微妙第一真實了義，故謂之佛語心品。祖師達磨以付二祖曰：「吾觀震旦所有經教，惟《楞伽》四卷可以印心。」祖祖相授，以為心法。如醫之《難經》，句句皆理、字字皆法。後世達者神而明之，如盤走珠、如珠走盤，無不可者。若出新意，而棄舊學以為無用，非愚無知，則狂而已。近歲學者各宗其師，務從簡便，得一句一偈，自謂了證，至使婦人孺子抵掌嬉笑爭談禪悅。高者為名，下者為利，餘波末流無所不至，而佛法微矣。譬如俚俗醫師，不由經論直授方藥以之療病，非不或中；至於遇病，輒應懸斷死生，則與知經學古者不可同日語矣。世人徒見其有一至之功，或捷於古人，因謂《難經》不學而可，豈不誤哉！

The Lankavatara Sutra: spoken by the former Buddhas, wondrous and foremost, true and of definitive meaning, and so called the Chapter on the Buddha's Word as Mind. The Patriarch Bodhidharma entrusted it to the Second Patriarch, saying: "Of all the scriptures and teachings in China, I see only the Lankavatara in four scrolls that can seal the mind." Passed from patriarch to patriarch, it served as the mind-Dharma. Like the Nanjing of the physicians, every line is principle and every word is method. Later people who were thoroughly versed brought it to divine clarity, like a pearl running on a tray, or a tray where the pearl runs, with nothing that cannot be done. If one brings out one's own new ideas and throws away the old learning as useless, one is either ignorant or arrogant. In recent years scholars each follow their own teacher and strive for simplicity and ease; having got a line or a verse, they say they have already realized it, until women and children clap their hands and laugh and compete to talk of Chan joy. The higher seek fame, the lower seek profit, and the ripples and the dregs go everywhere, and the Buddha's Dharma has declined. It is like a common doctor who, without going through the classics and treatises, gives prescriptions and medicines directly to treat illness; it is not that he never hits the mark by chance, but when he meets illness and answers it, and judges life and death out of thin air, he is not to be spoken of in the same breath as one who has mastered the classics and studied the ancients. People of the world see only that he has had an effect in one place, or perhaps is quicker than the ancients, and say that the Nanjing need not be studied; is that not a mistake!

《楞伽》義輒幽𦕈，文字簡古。讀者或不能句，而況遺文以得義，忘義以了心者乎？此其所以寂寥於世，幾廢而僅存也。太子太保樂全先生張公安道，以廣大心，得清淨覺。慶曆中嘗為滁州，至一僧舍，偶見此經，入手恍然如獲舊物。開卷未終，夙障冰解，細視筆畫，手跡宛然。悲喜太息，從是悟入，常以經首四偈發明心要。軾遊於公之門三十年矣，今年二月過南都，見公於私第。公時年七十九，幻滅都盡，惠光渾圜，而軾亦老於憂患百念灰冷。公以為可教者，乃授此經，且以錢三十萬使印施於江淮間。而金山長老佛印大師了元曰：「印施有盡，若書而刻之則無盡。」軾乃為書之，而元使其侍者曉機走錢塘，求善工刻之板，遂以為金山常住。

The principles of the Lankavatara are winding and deep (the character in the base text is a rare one, and is read here as deep and subtle), and its language is terse and archaic. Readers sometimes cannot even divide the sentences, to say nothing of dropping the text to get the meaning, or forgetting the meaning to understand the mind. This is why it has been quiet and nearly abandoned in the world and has only barely survived. Lord Zhang Andao, Grand Tutor of the Crown Prince and known as Master Lequan, attained pure awareness with his vast mind. In the Qingli years he once governed Chuzhou, came to a monastery and happened to see this sutra, and as he took it in hand he felt as if he had found a long-lost thing. Before he finished a scroll, his old obstructions melted like ice, and looking closely at the strokes, the handwriting was plainly his own. Grieved and joyful, he sighed, and from that moment awakened, and often used the four verses at the head of the sutra to bring out the essence of the mind. Shi has studied under the lord for thirty years. This year in the second month I passed through the Southern Capital and saw the lord at his private residence. The lord was seventy-nine then, with illusions all exhausted and the light of wisdom whole and round, while Shi too had grown old in sorrows with a hundred thoughts gone cold. The lord thought I could be taught and handed this sutra to me, and also brought out three hundred thousand cash to have people print and distribute it between the Jiang and Huai rivers. The elder of Jinshan, Great Master Foyin Liaoyuan, said: "Printing and distributing has its limit; but if it is written out and carved on blocks there is no limit." Shi therefore wrote it out for this purpose, and Liaoyuan had his attendant Xiaoji hurry to Qiantang and seek fine craftsmen to carve the blocks, and so it became permanent property of Jinshan Temple.

元豐八年九月九日

The ninth day of the ninth month of the eighth year of Yuanfeng.

宋天竺三藏求那跋陀羅譯

Translated by the Tripitaka Master Gunabhadra of India in the Liu Song dynasty.

一切佛語心品第一之一

Chapter One, Part One: The Buddha's Word as Mind

如是我聞：

Thus I have heard:

一時佛住南海濱楞伽山頂，種種寶華以為莊嚴，與大比丘僧及大菩薩眾俱，從彼種種異佛剎來。是諸菩薩摩訶薩，無量三昧自在之力，神通遊戲，大慧菩薩摩訶薩而為上首。一切諸佛手灌其頂，自心現境界，善解其義。種種眾生、種種心色，無量度門，隨類普現。於五法自性、識、二種無我，究竟通達。

At that time the Buddha was dwelling on the summit of Mount Lanka by the southern sea, adorned with all kinds of precious flowers, together with a great assembly of monks and Bodhisattvas, who had come from various different buddha-lands. These Bodhisattva-Mahasattvas (great Bodhisattvas) had the power of sovereignty in countless samadhis (right concentration), played with spiritual powers, and Mahamati Bodhisattva-Mahasattva was their leader. All the Buddhas with their own hands had anointed his head, so he was skilled in understanding the meaning of the realms manifested by his own mind. Beings of all kinds, minds and forms of all kinds, countless gates of deliverance, he showed himself everywhere according to kind. Regarding the five dharmas, self-nature, consciousness and the two kinds of no-self (this sutra uses a set of interlocking terms to analyze mind and its objects: the five dharmas are appearance, name, discrimination, right wisdom and suchness; the self-natures are the imagined, the dependent and the perfected; consciousness means the eight consciousnesses; the two no-selves are the no-self of person and the no-self of dharmas), he understood them all thoroughly.

爾時大慧菩薩與摩帝菩薩，俱遊一切諸佛剎土，承佛神力，從坐而起偏袒右肩，右膝著地，合掌恭敬，以偈讚曰：

Then Mahamati Bodhisattva and Mati Bodhisattva, who had together roamed through all the buddha-lands, by the Buddha's spiritual power rose from their seats, bared the right shoulder, knelt with the right knee on the ground, joined their palms in reverence, and praised him in verse:

「世間離生滅，猶如虛空華，

"The world is free of birth and death, like flowers in empty space,

智不得有無，而興大悲心。

wisdom cannot grasp being or non-being, and yet great compassion arises.

一切法如幻，遠離於心識，

All dharmas are like illusions, far from mind and consciousness,

智不得有無，而興大悲心。

wisdom cannot grasp being or non-being, and yet great compassion arises.

遠離於斷常，世間恆如夢，

Far from annihilation and permanence, the world is always like a dream,

智不得有無，而興大悲心。

wisdom cannot grasp being or non-being, and yet great compassion arises.

知人法無我，煩惱及爾炎，

Knowing the no-self of person and dharmas, afflictions and the knowable (jneya),

常清淨無相，而興大悲心。

always pure and without marks, and yet great compassion arises.

一切無涅槃，無有涅槃佛，

There is no nirvana at all, no nirvana Buddha,

無有佛涅槃，遠離覺所覺。

no Buddha's nirvana, far from enlightenment and the enlightened.

若有若無有，是二悉俱離，

Whether it exists or does not exist, both of these are left behind,

牟尼寂靜觀，是則遠離生，

the Muni quietly contemplates, and so is far from birth,

是名為不取，今世後世淨。」

and this is called non-grasping, pure in this world and the next."

爾時大慧菩薩偈讚佛已，自說姓名：

Then, when Mahamati Bodhisattva had finished praising the Buddha in verse, he declared his own name:

「我名為大慧，通達於大乘，

"My name is Mahamati, I have mastered the Great Vehicle,

今以百八義，仰諮尊中上。」

and now with one hundred and eight meanings I look up and ask the highest among the honored."

世間解之士，聞彼所說偈，

The Knower of the World, hearing the verses he recited,

觀察一切眾，告諸佛子言：

looked over the whole great assembly and said to the sons of the Buddha:

「汝等諸佛子，今皆恣所問，

"You sons of the Buddha, may now all ask as you wish,

我當為汝說，自覺之境界。」

and I will explain for you the realm of self-awakening."

爾時大慧菩薩摩訶薩，承佛所聽，頂禮佛足，合掌恭敬以偈問曰：

Then Mahamati Bodhisattva-Mahasattva, having received the Buddha's permission, bowed with his head at the Buddha's feet, joined his palms in reverence, and asked in verse:

「云何淨其念？云何念增長？

"How are thoughts purified? How do thoughts grow?

云何見痴惑？云何惑增長？

How is delusion seen? How does delusion grow?

何故剎土化，相及諸外道？

Why do the lands change, and the marks of the various outsiders?

云何無受欲？何故名無受？

How is there no taking of desire? Why is it called non-reception?

何故名佛子？解脫至何所？

Why are they called sons of the Buddha? Where does liberation arrive?

誰縛誰解脫？何等禪境界？

Who is bound, who is liberated? What is the realm of meditation?

云何有三乘？唯願為解說。

How are there three vehicles? I beg you to explain.

緣起何所生？云何作所作？

From where does dependent arising come? What are the doer and the done?

云何俱異說？云何為增長？

What are the doctrines of sameness and difference? What is growth?

云何無色定，及以滅正受？

What is the formless concentration, and the cessation attainment?

云何為想滅？何因從定覺？

What is the cessation of thought? By what cause does one awaken from concentration?

云何所作生，進去及持身？

How are things done born, entering and sustaining the body?

云何現分別？云何生諸地？

How do discriminations appear? How are the stages born?

破三有者誰？何處身云何？

Who breaks the three existences? Which body, and how?

往生何所至？云何最勝子？

Where does rebirth arrive? What is the most excellent son?

何因得神通，及自在三昧？

By what cause are spiritual powers gained, and sovereign samadhi?

云何三昧心？最勝為我說。

What is the samadhi mind? Most Excellent One, please explain.

云何名為藏？云何意及識？

Why is it called the storehouse? What are mind (manas) and consciousness?

云何生與滅？云何見已還？

What are birth and ceasing? How does one see and then return?

云何為種姓，非種及心量？

What are lineages, non-lineage, and the measure of mind?

云何建立相，及與非我義？

How are marks established, and the meaning of non-self?

云何無眾生？云何世俗說？

How are there no beings? What is conventional speech?

云何為斷見，及常見不生？

What is the view of annihilation, and the view of permanence not arising?

云何佛外道，其相不相違？

How is it that the Buddha and the outsiders have marks that do not conflict?

云何當來世，種種諸異部？

Why in future ages will there be various different schools?

云何空何因？云何剎那壞？

What is emptiness, and what is its cause? How do things break up in an instant?

云何胎藏生？云何世不動？

How is the womb-storehouse born? How does the world not move?

何因如幻夢，及揵闥婆城，

By what cause are things like illusions, like dreams, and the Gandharva city (a city that appears by illusion),

世間熱時炎，及與水月光？

like the heat-shimmer in the world's hot season, and the moonlight in water?

何因說覺支，及與菩提分？

By what cause are the limbs of awakening spoken of, and the factors of bodhi?

云何國土亂？云何作有見？

How are lands disordered? How does the view of existence arise?

云何不生滅，世如虛空華？

How is there no arising or ceasing, the world like flowers in the sky?

云何覺世間？云何說離字？

How is the world awakened? How is it said to be free of words?

離妄想者誰？云何虛空譬？

Who is free of false thinking? How is space used as a simile?

如實有幾種？幾波羅蜜心？

How many kinds of suchness-body are there? How many kinds of paramita minds?

何因度諸地？誰至無所受？

By what cause are the stages crossed? Who arrives at non-reception?

何等二無我？云何爾炎淨？

What are the two no-selves? How is the knowable purified?

諸智有幾種？幾戒眾生性？

How many kinds of wisdom are there? How many kinds of precepts and natures of beings?

誰生諸寶性，摩尼真珠等？

Who gives birth to the natures of jewels, mani, pearls and the like?

誰生諸語言，眾生種種性？

Who gives birth to all languages and the various natures of beings?

明處及伎術，誰之所顯示？

The fields of learning and the arts and skills, by whom are they shown?

伽陀有幾種，長頌及短頌？

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

成為有幾種？云何名為論？

How many kinds of composition are there? What is called a treatise?

云何生飲食，及生諸愛欲？

How are food and drink produced, and how are all loves and desires born?

云何名為王，轉輪及小王？

What is called a king, a wheel-turning king and a lesser king?

云何守護國？諸天有幾種？

How is the state guarded? How many kinds of gods are there?

云何名為地，星宿及日月？

What is called the earth, the constellations, and sun and moon?

解脫修行者，是各有幾種？

How many kinds are there of the liberated and of those who practice?

弟子有幾種？云何阿闍梨？

How many kinds of disciples are there? What is an acharya (a teacher of rules)?

佛復有幾種？復有幾種生？

How many kinds of Buddhas are there? And how many kinds of births?

魔及諸異學，彼各有幾種？

Of demons and the various other teachers, how many kinds does each have?

自性及與心，彼復各幾種？

Of self-nature and mind, how many kinds does each have?

云何施設量？唯願最勝說。

What is established measure? I beg the Most Excellent to explain.

云何空風雲？云何念聰明？

What are space, wind and clouds? What are thought and keen intelligence?

云何為林樹？云何為蔓草？

What are forests and trees? What are creeping vines?

云何象馬鹿？云何而捕取？

What are elephants, horses and deer? How are they caught?

云何為卑陋？何因而卑陋？

What is lowliness? By what cause is there lowliness?

云何六師攝？云何一闡提？

How do the six teachers gather in followers? What is an icchantika (one who has cut off roots of goodness)?

男女及不男，斯皆云何生？

Men, women and the neither, how are all these born?

云何修行退？云何修行生？

How does practice regress? How does practice arise?

禪師以何法，建立何等人？

By what method does a meditation master establish what kind of person?

眾生生諸趣，何相何像類？

When beings are born in the various destinies, what marks and what likenesses do they have?

云何為財富？何因致財富？

What is wealth? By what cause is wealth obtained?

云何為釋種？何因有釋種？

What is the Shakya clan? By what cause is there a Shakya clan?

云何甘蔗種？無上尊願說。

What is the sugarcane lineage? May the Unsurpassed Honored One speak.

云何長苦仙？彼云何教授？

What is the Long-Austerity Sage? How do they teach?

如來云何於，一切時剎現，

How does the Tathagata appear at all times and in all lands,

種種名色類，最勝子圍遶？

with various names and forms and kinds, surrounded by the most excellent sons?

云何不食肉？云何制斷肉？

Why is meat not eaten? How was the cutting off of meat established?

食肉諸種類，何因故食肉？

Of the various kinds of meat-eaters, by what causes and conditions do they eat meat?

云何日月形，須彌及蓮華，

What is the shape of the sun and moon, of Mount Sumeru, and of the lotus flower,

師子勝相剎，側住覆世界，

the lands with the form of a victorious lion, lying on their side or covering the world,

如因陀羅網，或悉諸珍寶，

like Indra's net, or entirely of precious jewels,

箜篌細腰鼓，狀種種諸華，

the konghou harp and the narrow-waisted drum, shaped like various flowers,

或離日月光，如是等無量？

or lands without the light of sun and moon, and so on without number?

云何為化佛？云何報生佛？

What is the transformation Buddha? What is the reward-body Buddha?

云何如如佛？云何智慧佛？

What is the suchness Buddha? What is the wisdom Buddha?

云何於欲界，不成等正覺？

Why in the desire realm is perfect enlightenment not attained?

何故色究竟，離欲得菩提？

Why in the Akanistha heaven (the highest of the form realm), free from desire, is bodhi attained?

善逝般涅槃，誰當持正法？

After the Well-Gone One has entered parinirvana, who should uphold the true Dharma?

天師住久如，正法幾時住？

How long will the Teacher of Gods remain, and how long will the true Dharma remain?

悉檀及與見，各復有幾種？

Of siddhanta (doctrinal tenets) and views, how many kinds does each have?

毘尼比丘分，云何何因緣？

What are the divisions of vinaya (discipline) and bhikshus, and by what causes?

彼諸最勝子，緣覺及聲聞，

Those most excellent sons, pratyekabuddhas and shravakas,

何因百變易？云何百無受？

by what cause are there hundred-fold changes? How are there hundred-fold non-receptions?

云何世俗通？云何出世間？

What is worldly attainment? What is transcending the world?

云何為七地？唯願為演說。

What is the seventh stage? I beg you to explain it.

僧伽有幾種？云何為壞僧？

How many kinds of sangha are there? What is a corrupted sangha?

云何醫方論，是復何因緣？

What is the treatise on medicine, and by what cause does it arise?

何故大牟尼，唱說如是言：

Why does the Great Muni proclaim such words:

『迦葉、拘留孫、拘那含是我？』

'Kashyapa, Krakucchanda and Kanakamuni are I myself'?

何故說斷常，及與我無我？

Why does he speak of annihilation and permanence, and of self and no-self?

何不一切時，演說真實義，

Why does he not at all times expound the true meaning,

而復為眾生，分別說心量？

but instead explains the measure of mind separately for beings?

何因男女林，訶梨阿摩勒，

By what cause are there forests of men and women, harita, amalaka,

雞羅及鐵圍，金剛等諸山，

Mount Cakravada, the Iron Encircling Mountains, the Vajra Mountains and others,

無量寶莊嚴，仙闥婆充滿？」

adorned with countless jewels, filled with sages and gandharvas?"

無上世間解，聞彼所說偈，

The Unsurpassed Knower of the World, hearing the verses he recited,

大乘諸度門，諸佛心第一。

said: the many gates of the Great Vehicle, the mind of the Buddhas is foremost.

(此心如樹木堅實心，非念慮心也)。

(This mind is like the solid heartwood of a tree, not the mind of thought and deliberation.)

「善哉善哉問！

"Well asked, well asked!

大慧善諦聽，我今當次第，

Mahamati, listen carefully, I shall now in order

如汝所問說。生及與不生，

speak according to what you have asked. Birth and non-birth,

涅槃空剎那，趣至無自性，

nirvana, emptiness, the instant, moving toward no self-nature,

佛諸波羅蜜。佛子與聲聞，

the Buddha's paramitas (reaching the other shore). Sons of the Buddha and shravakas,

緣覺諸外道，及與無色行，

pratyekabuddhas, the outsiders, and formless practice,

如是種種事。須彌巨海山，

all such matters. Sumeru, the great seas, the mountains,

洲渚剎土地，星宿及日月，

islands, lands, earth, the constellations and sun and moon,

外道天修羅，解脫自在通，

outsiders, gods, asuras, liberation, sovereignty, powers,

力禪三摩提，滅及如意足，

strengths, dhyana, samadhi (equipoise), cessation and the bases of spiritual power,

覺支及道品，諸禪定無量。

the limbs of awakening and the factors of the path, countless meditative concentrations.

諸陰身往來，正受滅盡定。

The aggregates, coming and going of bodies, right reception, the cessation attainment.

三昧起心說，心意及與識，

Rising from samadhi, the teaching of mind, mind, manas and consciousness,

無我法有五，自性想所想，

no-self, the five kinds of dharma, self-nature, thought and the thought-of,

及與現二見，乘及諸種性，

and the two views before the eyes, vehicles and the various lineages,

金銀摩尼等，一闡提大種，

gold, silver, mani and the like, icchantikas, the great elements,

荒亂及一佛，智爾焰得向。

disorder and the One Buddha, wisdom, the knowable, and attaining the direction.

眾生有無有，象馬諸禽獸，

The being and non-being of beings, elephants, horses and the various birds and beasts,

云何而捕取？譬因成悉檀，

how they are caught; simile, the establishing of causes, siddhanta,

及與作所作，欝林迷惑通。

and the doer and the done, thick forests, delusion, attainment.

心量不現有，諸地不相至，

The measure of mind does not manifest as existing, the stages cannot reach each other,

百變百無受。醫方工巧論，

the hundred-fold changes, the hundred-fold non-receptions. The treatises on medicine and crafts,

伎術諸明處，諸山須彌地，

the arts and fields of learning, the mountains, Sumeru and the earth,

巨海日月量。下中上眾生，

the measures of the great seas, sun and moon. The beings of low, middle and high grade,

身各幾微塵，一一剎幾塵，

how many particles of dust in each body, how many particles in each land,

弓弓數有幾，肘步拘樓舍，

how many bows and bow-lengths, cubits, paces, krosa (a unit of distance),

半由延由延。兔毫窓塵蟻，

half-yojanas and yojanas. A rabbit's hair, a mote in a window, an ant,

羊毛䵃麥塵，缽他幾䵃麥，

sheep's wool, a grain of barley, how many barley grains in a pattha,

阿羅䵃麥幾，獨籠那佉梨，

how many barley grains in an adhaka, a drona, a nakhali,

勒叉及舉利，乃至頻婆羅，

a laksha and a kuli, up to bimbara,

是各有幾數。為有幾阿㝹，

and the number of each of these. How many anu (the smallest particles)

名舍梨沙婆。幾舍梨沙婆，

make what is called a sharisha-bava? How many sharisha-bava

名為一賴提。幾賴提摩沙，

make what is called one rathi? How many rathi make a masha,

為摩沙陀那。幾摩沙陀那，

and a masha-dhana? How many masha-dhana

名為陀那羅。復幾陀那羅，

make what is called a dhanara? And how many dhanara

為迦梨沙那。幾迦梨沙那，

make a karsha-shana? How many karsha-shana

為成一波羅。此等積聚相，

join into one pala? The marks of these accumulations,

幾波羅彌樓。是等所應請，

how many pala make a Meru? These are what should be asked,

何須問餘事？聲聞辟支佛，

why ask about other things? Shravakas, pratyekabuddhas,

佛及最勝子，身各有幾數。

Buddhas and the most excellent sons, how many in number are their bodies?

何故不問此？火焰幾阿㝹，

Why do you not ask about these? How many anu are in a flame,

風阿㝹復幾，根根幾阿㝹，

how many anu are in wind, how many anu are in each sense root,

毛孔眉毛幾？護財自在王，

how many in a pore or an eyebrow? The wealth-protecting sovereign king,

轉輪聖帝王，云何王守護？

the wheel-turning sage king, how is a king to guard?

云何為解脫？廣說及句說，

What is liberation? Broad explanation and explanation by phrases,

如汝之所問。眾生種種欲，

according to what you have asked. Beings' various desires,

種種諸飲食，云何男女林，

various foods and drinks, what is a forest of men and women,

金剛堅固山？云何如幻夢，

the firm Vajra Mountains? How is it like illusions and dreams,

野鹿渴愛譬？云何山天仙，

the simile of the wild deer's thirst-love? What are the mountain gods and sages,

揵闥婆莊嚴，解脫至何所，

the adornment of gandharvas, and where does liberation arrive,

誰縛誰解脫？云何禪境界，

who is bound, who is liberated? What is the realm of meditation,

變化及外道？云何無因作？

transformation and the outsiders? How is there action without cause?

云何有因作？有因無因作，

How is there action with cause? Action with and without cause,

及非有無因？云何現已滅？

and neither with nor without cause? How does what appears then cease?

云何淨諸覺？云何諸覺轉，

How are the awakenings purified? How do the awakenings turn,

及轉諸所作？云何斷諸想？

and turn the things done? How are the thoughts cut off?

云何三昧起？破三有者誰？

How does one rise from samadhi? Who breaks the three existences?

何處為何身？云何無眾生，

In what place, and what body? How are there no beings,

而說有吾我？云何世俗說，

yet it is said there is an I? What is conventional speech,

唯願廣分別。所問相云何，

I wish you would explain it broadly. What are the marks asked about,

及所問非我？云何為胎藏，

and the non-self asked about? What is the womb-storehouse,

及種種異身？云何斷常見？

and the many different bodies? What are the views of annihilation and permanence?

云何心得定？言說及諸智，

How does the mind attain concentration? Speech and the various kinds of wisdom,

戒種性佛子，云何成及論？

the precepts, lineages, sons of the Buddha, what are composition and treatise?

云何師弟子，種種諸眾生，

What are teacher and disciple, the various beings,

斯等復云何？云何為飲食，

and what are these in turn? What are food and drink,

聰明廣施設？云何樹葛縢？

keen intelligence, broad establishment? What are trees and vines?

最勝子所問。云何種種剎，

As asked by the most excellent sons. What are the various lands,

仙人長苦行？云何為族姓，

the sages of long austerity? What is clan and lineage,

從何師受學？云何為醜陋？

from which teacher does one receive learning? What is ugliness?

云何人修行？欲界何不覺、

How do people practice? Why is there no awakening in the desire realm,

阿迦膩吒成？云何俗神通？

yet it is accomplished in Akanistha (the highest form realm)? What is worldly spiritual power?

云何為比丘？云何為化佛？

What is a bhikshu? What is a transformation Buddha?

云何為報佛？云何為如如，

What is a reward-body Buddha? What is suchness,

平等智慧佛？云何為眾僧？

the Buddha of equal wisdom? What is the great sangha?

佛子如是問，箜篌腰鼓花，

The sons of the Buddha ask thus: the konghou harp, the waist drum, flowers,

剎土離光明，心地者有七。

lands apart from light, the seven mind-grounds.

所問皆如實，此及餘眾多，

What is asked is all true, these and many others,

佛子所應問，一一相相應。

what the sons of the Buddha should ask, each accords with each in mark.

遠離諸見過，悉檀離言說，

Far from the faults of views, siddhanta apart from words,

我今當顯示，次第建立句。

I shall now reveal, setting up the phrases in order.

佛子善諦聽，此上百八句，

Sons of the Buddha, listen carefully: the above one hundred and eight phrases

如諸佛所說。

are as the Buddhas have said.

「不生句，生句。常句，無常句。相句，無相句。住異句，非住異句。剎那句，非剎那句。自性句，離自性句。空句，不空句。斷句，不斷句。邊句，非邊句。中句，非中句。常句，非常句(凡有三常，此常梵音與上常音異也)。緣句，非緣句。因句，非因句。煩惱句，非煩惱句。愛句，非愛句。方便句，非方便句。巧句，非巧句。淨句，非淨句。成句，非成句。譬句，非譬句。弟子句，非弟子句。師句，非師句。種性句，非種性句。三乘句，非三乘句。所有句，無所有句。願句，非願句。三輪句，非三輪句。相句，非相句。有品句，非有品句。俱句，非俱句。緣自聖智現法樂句，非現法樂句。剎土句，非剎土句。阿㝹句，非阿㝹句。水句，非水句。弓句，非弓句。實句，非實句。數句，非數句(此物之數也)。數句，非數句(此數，霜縷反)。明句，非明句。虛空句，非虛空句。雲句，非雲句。工巧伎術明處句，非明處句。風句，非風句。地句，非地句。心句，非心句。施設句，非施設句。自性句，非自性句。陰句，非陰句。眾生句，非眾生句。慧句，非慧句。涅槃句，非涅槃句。爾焰句，非爾焰句。外道句，非外道句。荒亂句，非荒亂句。幻句，非幻句。夢句，非夢句。焰句，非焰句。像句，非像句。輪句，非輪句。揵闥婆句，非揵闥婆句。天句，非天句。飲食句，非飲食句。婬欲句，非婬欲句。見句，非見句。波羅蜜句，非波羅蜜句。戒句，非戒句。日月星宿句，非日月星宿句。諦句，非諦句。果句，非果句。滅起句，非滅起句。治句，非治句。相句，非相句。支句，非支句。巧明處句，非巧明處句。禪句，非禪句。迷句，非迷句。現句，非現句。護句，非護句。族句，非族句。仙句，非仙句。王句，非王句。攝受句，非攝受句。實句，非實句。記句，非記句。一闡提句，非一闡提句。

"The phrase of non-birth, the phrase of birth. The phrase of permanence, the phrase of impermanence. The phrase of mark, the phrase of no mark. The phrase of abiding and changing, the phrase of not abiding and changing. The phrase of the instant, the phrase of not the instant. The phrase of self-nature, the phrase of freedom from self-nature. The phrase of emptiness, the phrase of non-emptiness. The phrase of annihilation, the phrase of non-annihilation. The phrase of extreme, the phrase of non-extreme. The phrase of middle, the phrase of non-middle. The phrase of permanence, the phrase of non-permanence (there are three kinds of permanence in all, and the Sanskrit sound of this permanence differs from that of the one above). The phrase of condition, the phrase of non-condition. The phrase of cause, the phrase of non-cause. The phrase of affliction, the phrase of non-affliction. The phrase of love, the phrase of non-love. The phrase of skillful means, the phrase of non-skillful means. The phrase of skill, the phrase of non-skill. The phrase of purity, the phrase of non-purity. The phrase of accomplishment, the phrase of non-accomplishment. The phrase of simile, the phrase of non-simile. The phrase of disciple, the phrase of non-disciple. The phrase of teacher, the phrase of non-teacher. The phrase of lineage, the phrase of non-lineage. The phrase of three vehicles, the phrase of non-three vehicles. The phrase of what exists, the phrase of nothing exists. The phrase of vow, the phrase of non-vow. The phrase of three wheels, the phrase of non-three wheels. The phrase of sign, the phrase of non-sign. The phrase of category of being, the phrase of non-category of being. The phrase of together, the phrase of non-together. The phrase of the joy of present Dharma through the self-realized holy wisdom, the phrase of non-joy of present Dharma. The phrase of land, the phrase of non-land. The phrase of anu, the phrase of non-anu. The phrase of water, the phrase of non-water. The phrase of bow, the phrase of non-bow. The phrase of real, the phrase of non-real. The phrase of number, the phrase of non-number (this is the number of things). The phrase of number, the phrase of non-number (this number is pronounced with the fanqie 'shuang-lü'). The phrase of knowledge, the phrase of non-knowledge. The phrase of space, the phrase of non-space. The phrase of cloud, the phrase of non-cloud. The phrase of crafts, arts and fields of learning, the phrase of non-fields of learning. The phrase of wind, the phrase of non-wind. The phrase of earth, the phrase of non-earth. The phrase of mind, the phrase of non-mind. The phrase of establishment, the phrase of non-establishment. The phrase of self-nature, the phrase of non-self-nature. The phrase of aggregate, the phrase of non-aggregate. The phrase of being, the phrase of non-being. The phrase of wisdom, the phrase of non-wisdom. The phrase of nirvana, the phrase of non-nirvana. The phrase of the knowable, the phrase of non-knowable. The phrase of outsider, the phrase of non-outsider. The phrase of disorder, the phrase of non-disorder. The phrase of illusion, the phrase of non-illusion. The phrase of dream, the phrase of non-dream. The phrase of shimmer, the phrase of non-shimmer. The phrase of image, the phrase of non-image. The phrase of wheel, the phrase of non-wheel. The phrase of gandharva, the phrase of non-gandharva. The phrase of god, the phrase of non-god. The phrase of food and drink, the phrase of non-food and drink. The phrase of sexual desire, the phrase of non-sexual desire. The phrase of view, the phrase of non-view. The phrase of paramita, the phrase of non-paramita. The phrase of precept, the phrase of non-precept. The phrase of sun, moon and constellations, the phrase of non-sun, moon and constellations. The phrase of truth, the phrase of non-truth. The phrase of fruit, the phrase of non-fruit. The phrase of ceasing and arising, the phrase of non-ceasing and arising. The phrase of remedy, the phrase of non-remedy. The phrase of mark, the phrase of non-mark. The phrase of limb, the phrase of non-limb. The phrase of skillful learning, the phrase of non-skillful learning. The phrase of meditation, the phrase of non-meditation. The phrase of delusion, the phrase of non-delusion. The phrase of appearance, the phrase of non-appearance. The phrase of protection, the phrase of non-protection. The phrase of clan, the phrase of non-clan. The phrase of sage, the phrase of non-sage. The phrase of king, the phrase of non-king. The phrase of gathering in, the phrase of non-gathering in. The phrase of real, the phrase of non-real. The phrase of prediction, the phrase of non-prediction. The phrase of icchantika, the phrase of non-icchantika.

女男不男句，非女男不男句。味句，非味句。事句，非事句。身句，非身句。覺句，非覺句。動句，非動句。根句，非根句。有為句，非有為句。無為句，非無為句。因果句，非因果句。色究竟句，非色究竟句。節句，非節句。欝樹藤句，非欝樹藤句。雜句，非雜句。說句，非說句。毘尼句，非毘尼句。比丘句，非比丘句。處句，非處句。字句，非字句。大慧！是百八句先佛所說，汝及諸菩薩摩訶薩，應當修學。」

The phrase of woman, man and neither, the phrase of non-woman, man and neither. The phrase of taste, the phrase of non-taste. The phrase of matter, the phrase of non-matter. The phrase of body, the phrase of non-body. The phrase of awareness, the phrase of non-awareness. The phrase of movement, the phrase of non-movement. The phrase of sense root, the phrase of non-sense root. The phrase of conditioned, the phrase of non-conditioned. The phrase of unconditioned, the phrase of non-unconditioned. The phrase of cause and effect, the phrase of non-cause and effect. The phrase of Akanistha, the phrase of non-Akanistha. The phrase of season, the phrase of non-season. The phrase of dense forest and vines, the phrase of non-dense forest and vines. The phrase of mixed, the phrase of non-mixed. The phrase of speech, the phrase of non-speech. The phrase of vinaya, the phrase of non-vinaya. The phrase of bhikshu, the phrase of non-bhikshu. The phrase of place, the phrase of non-place. The phrase of letter, the phrase of non-letter. Mahamati! These one hundred and eight phrases were spoken by the former Buddhas, and you and all the Bodhisattva-Mahasattvas should practice and study them."

爾時大慧菩薩摩訶薩復白佛言：「世尊！諸識有幾種生住滅？」

Then Mahamati Bodhisattva-Mahasattva said again to the Buddha: "World-Honored One! How many kinds of arising, abiding and ceasing do the consciousnesses have?"

佛告大慧：「諸識有二種生住滅，非思量所知。諸識有二種生：謂流注生，及相生。有二種住：謂流注住，及相住。有二種滅：謂流注滅，及相滅。諸識有三種相：謂轉相、業相、真相。大慧！略說有三種識，廣說有八相。何等為三？謂真識、現識，及分別事識。大慧！譬如明鏡，持諸色像；現識處現，亦復如是。大慧！現識及分別事識，此二壞不壞，相展轉因。大慧！不思議薰及不思議變，是現識因。大慧！取種種塵，及無始妄想薰，是分別事識因。大慧！若覆彼真識種種不實諸虛妄滅，則一切根識滅。大慧！是名相滅。大慧！相續滅者，相續所因滅，則相續滅，所從滅及所緣滅，則相續滅。大慧！所以者何？是其所依故。依者，謂無始妄想薰。緣者，謂自心見等識境妄想。大慧！譬如泥團微塵，非異非不異。金莊嚴具，亦復如是。大慧！若泥團微塵異者，非彼所成；而實彼成，是故不異。若不異者，則泥團微塵應無分別。如是，大慧！轉識藏識真相若異者，藏識非因；若不異者，轉識滅藏識亦應滅。而自真相實不滅。是故，大慧！非自真相識滅，但業相滅。若自真相滅者，藏識則滅。大慧！藏識滅者，不異外道斷見論議。大慧！彼諸外道，作如是論，謂：『攝受境界滅，識流注亦滅。若識流注滅者，無始流注應斷。』大慧！外道說流注生因，非眼、識、色、明集會而生，更有異因。大慧！彼因者說言：『若勝妙、若士夫、若自在、若時、若微塵。』

The Buddha said to Mahamati: "The consciousnesses have two kinds of arising, abiding and ceasing, which cannot be known by thought. The consciousnesses have two kinds of arising: called arising by flow, and arising by mark. They have two kinds of abiding: called abiding by flow, and abiding by mark. They have two kinds of ceasing: called ceasing by flow, and ceasing by mark. The consciousnesses have three marks: called the turning mark, the karma mark and the true mark. Mahamati! In brief there are three kinds of consciousness, and in detail there are eight marks. What three? They are called true consciousness, manifest consciousness, and the consciousness that discriminates things. Mahamati! It is like a bright mirror which holds all forms and images; manifest consciousness arises in its place in the same way. Mahamati! Manifest consciousness and the consciousness that discriminates things, whether these two are destroyed or not destroyed, are mutual causes for each other in turn. Mahamati! The inconceivable perfuming and the inconceivable transformation are the cause of manifest consciousness. Mahamati! Taking all kinds of dust and the perfuming of beginningless false thinking are the cause of the consciousness that discriminates things. Mahamati! If the various unreal falsities that cover that true consciousness are extinguished, all the sense-consciousnesses cease. Mahamati! This is called the ceasing of marks. Mahamati! What is called the ceasing of continuity: when the cause on which continuity relies ceases, continuity ceases; when that from which it ceases and that which it takes as object cease, continuity ceases. Mahamati! Why? Because of what it relies on. What is called reliance is the perfuming of beginningless false thinking. What is called condition is the false thinking about the realms of consciousness as seen by one's own mind. Mahamati! It is like a lump of clay and fine dust: they are neither different nor not different. Gold and its ornaments are likewise. Mahamati! If the lump of clay and the dust were different, the former would not be made from the latter; but since it is truly made from it, they are not different. If they were not different, the clay lump and the dust would have no distinction. So, Mahamati, if the true mark of the evolving consciousness and the storehouse consciousness were different, the storehouse consciousness would not be the cause; if not different, when the evolving consciousness ceased the storehouse consciousness would also cease. But its own true mark truly does not cease. So, Mahamati, it is not that the consciousness's own true mark ceases, only that the karma mark ceases. If its own true mark ceased, the storehouse consciousness would cease. Mahamati! If the storehouse consciousness ceased, it would be no different from the outsiders' doctrine of annihilation. Mahamati! Those outsiders make this argument, saying: 'When the objects taken in cease, the flow of consciousness also ceases. If the flow of consciousness ceases, the beginningless flow should be cut off.' Mahamati! The cause of the arising of the flow, as the outsiders speak of it, is not that it arises only when eye, consciousness, form and light come together; there is yet another cause. Mahamati! The causes they speak of are: 'either the excellent, or the Purusha, or the Sovereign, or Time, or the atom.'"

「復次，大慧！有七種性自性，所謂：集性自性、性自性、相性自性、大種性自性、因性自性、緣性自性、成性自性。

"Furthermore, Mahamati! There are seven kinds of nature as self-nature, namely: the self-nature of accumulation, the self-nature of nature, the self-nature of mark, the self-nature of great elements, the self-nature of cause, the self-nature of condition and the self-nature of accomplishment.

「復次，大慧！有七種第一義，所謂：心境界、慧境界、智境界、見境界、超二見境界、超子地境界、如來自到境界。大慧！此是過去未來現在，諸如來、應供、等正覺，性自性第一義心(此心梵音肝栗大，肝栗大宋言心，謂如樹木心，非念慮心；念慮心梵音雲質多也)。以性自性第一義心，成就如來世間、出世間、出世間上上法，聖慧眼入自共相建立；如所建立，不與外道論惡見共。大慧！云何外道論惡見共？所謂：自境界妄想見，不覺識自心所現，分齊不通。大慧！愚痴凡夫，性、無性、自性、第一義，作二見論。

"Furthermore, Mahamati! There are seven kinds of ultimate meaning, namely: the realm of mind, the realm of insight, the realm of wisdom, the realm of view, the realm of transcending the two views, the realm of transcending the grounds of the sons of the Buddha (surpassing the stages of the sons of the Buddha), and the realm the Tathagata has himself reached. Mahamati! This is the mind of ultimate meaning as the nature-as-self-nature of all the Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones, of past, future and present (this mind is in Sanskrit hrdaya; hrdaya in the speech of the Song lands means mind, meaning the heartwood of a tree, not the mind of deliberation; the mind of deliberation is called citta in Sanskrit). With the mind of ultimate meaning as nature-as-self-nature, one accomplishes the Tathagata's worldly, supramundane and supreme supramundane Dharmas, and the holy wisdom eye enters self-mark and common mark and establishes them; what is established thereby is not shared with the evil views of the outsiders' doctrines. Mahamati! What is called sharing the evil views of the outsiders' doctrines? It is: giving rise to false views upon one's own realm, not realizing that consciousness is what one's own mind manifests, so the distinctions do not penetrate. Mahamati! Foolish ordinary people make nature, non-nature, self-nature and ultimate meaning into arguments of the two views.

「復次，大慧！妄想三有苦滅，無知愛業緣滅，自心所現幻境隨見。今當說。大慧！若有沙門婆羅門，欲令無種有種因果現，及事時住，緣陰界入生住，或言生已滅。大慧！彼若相續、若事、若生、若有、若涅槃、若道、若業、若果、若諦，破壞斷滅論。所以者何？以此現前不可得，及見始非分故。大慧！譬如破瓶，不作瓶事；亦如焦種，不作牙事。如是，大慧！若陰界入性，已滅今滅、當滅，自心妄想見無因故，彼無次第生。大慧！若復說無種有種識，三緣合生者，龜應生毛，沙應出油。汝宗則壞，違決定義。有種無種說有如是過，所作事業，悉空無義。大慧！彼諸外道，說有三緣合生者，所作方便因果自相，過去、未來、現在，有種、無種相。從本已來成事相承，覺想地轉，自見過習氣，作如是說。如是，大慧！愚痴凡夫，惡見所害，邪曲迷醉，無智妄稱一切智說。大慧！若復諸餘沙門婆羅門，見離自性、浮雲、火輪揵闥婆城，無生、幻、焰、水月及夢，內外心現，妄想無始虛偽，不離自心。妄想因緣滅盡，離妄想說所說、觀所觀，受用建立身之藏識。於識境界，攝受及攝受者不相應。無所有境界，離生住滅，自心起隨入分別。大慧！彼菩薩不久當得生死涅槃平等，大悲巧方便，無開發方便。大慧！彼一切眾生界，皆悉如幻，不勤因緣，遠離內外境界，心外無所見。次第隨入無相處，次第隨入從地至地三昧境界，解三界如幻，分別觀察，當得如幻三昧。度自心現無所有，得住般若波羅蜜。捨離彼生所作方便金剛喻三摩提，隨入如來身。隨入如如化，神通自在，慈悲方便，具足莊嚴。等入一切佛剎，外道入處，離心意意識。是菩薩漸次轉身，得如來身。大慧！是故欲得如來隨入身者，當遠離陰界入心，因緣所作方便，生住滅妄想虛偽。

"Furthermore, Mahamati! When the suffering of the three existences produced by false thinking has ceased, and the conditions of ignorance, love and karma have ceased, the illusory realms that one's own mind manifests follow one's seeing. I shall now explain. Mahamati! If there are shramanas or Brahmins who wish to make appear the cause and effect of seedless and seeded, and matters and time that abide, who arise and abide dependent on aggregates, realms and sense-bases, or say that what arises then ceases: Mahamati! Whether continuity, matter, birth, existence, nirvana, the path, karma, fruit or truth, they all fall into arguments of destruction and annihilation. Why? Because these cannot be found as present before them, and because seeing the beginning is not within their share. Mahamati! It is like a broken pot, which cannot again do the work of a pot; and like a burnt seed, which cannot again do the work of a sprout. In the same way, Mahamati, if the nature of the aggregates, realms and sense-bases has already ceased, ceases now, and will cease in future, being only false views of one's own mind and without cause, they would have no orderly arising. Mahamati! If again one speaks of seedless and seeded consciousness, arising from the union of three conditions, then a tortoise should grow hair and sand should yield oil. Your doctrine would be broken and would go against the definitive meaning. The doctrines of seeded and seedless have such faults, and all the work done is empty and without meaning. Mahamati! Those outsiders say there is arising by the union of three conditions, the skillful means of action, the self-marks of cause and effect, past, future and present, and the marks of seeded and seedless. From the beginning, matters have been passed on, turning within the ground of awareness and thought; with the habit of views of their own faults, they speak thus. In this way, Mahamati, foolish ordinary people are harmed by evil views, warped and drunk with them, and without wisdom they falsely claim to speak with omniscience. Mahamati! If there are other shramanas or Brahmins who see things apart from self-nature, like floating clouds, fire-wheels, the gandharva city, non-arising, illusions, heat shimmer, the moon in water and dreams, all inner and outer being manifestations of mind, with false thinking being beginningless falsehood, not apart from one's own mind. When the causes and conditions of false thinking are exhausted, apart from the speaking and the spoken, the contemplating and the contemplated of false thinking, there is the storehouse consciousness that receives and establishes the body. Toward the realm of consciousness, grasping and the grasper are not in accord. In the realm where nothing exists, apart from arising, abiding and ceasing, one's own mind arises and follows into discrimination. Mahamati! That Bodhisattva will soon attain the equality of birth-and-death and nirvana, great compassion and skillful means, and skillful means without opening. Mahamati! Those realms of beings are all like illusions, one does not labor to make conditions, is far from inner and outer realms, and there is nothing seen outside the mind. In order he follows into the place without marks, in order he follows into the samadhi realms from ground to ground, understands the three realms as illusions, and by discriminating and observing will attain the illusion-like samadhi. Crossing beyond what one's own mind manifests as nothing existing, he abides in prajnaparamita. Giving up the skillful means of that born action, and the vajra-like samadhi, he follows into the Tathagata's body. Following into the transformation of suchness, with spiritual power and sovereignty, compassion and skillful means, fully adorned. He enters equally all buddha-lands and the places where outsiders enter, apart from mind, manas and mind-consciousness. This Bodhisattva gradually turns his body and attains the Tathagata's body. Mahamati! So one who wishes to attain the body that follows into the Tathagata should be far from the minds of aggregates, realms and sense-bases, the skillful means made of causes and conditions, and the false and unreal thoughts of arising, abiding and ceasing.

唯心直進，觀察無始虛偽過妄想習氣，因三有思惟無所有，佛地無生，到自覺聖趣，自心自在，到無開發行。如隨眾色摩尼，隨入眾生微細之心，而以化身隨心量度，諸地漸次相續建立。是故大慧！自悉檀善，應當修學。」

Advance only straight into the mind, observe beginningless unreal faults and the habits of false thinking, contemplate non-existence because of the three existences, the Buddha ground is non-birth, arrive at the holy path of self-awakening, with one's own mind sovereign, and arrive at practice without opening. Like a mani that follows the colors, follow into beings' subtle minds, and with transformation bodies deliver them according to the measure of their minds, and the stages are established in gradual succession. So, Mahamati, one's own siddhanta is good, and should be practiced and studied."

爾時大慧菩薩復白佛言：「世尊所說心意意識、五法、自性相，一切諸佛菩薩所行，自心見等，所緣境界不和合顯示，一切說成真實相，一切佛語心，為楞伽國摩羅耶山海中住處諸大菩薩，說如來所歎海浪藏識境界法身。」

Then Mahamati Bodhisattva said again to the Buddha: "World-Honored One has spoken of mind, manas, mind-consciousness, the five dharmas and the marks of self-nature, of what all Buddhas and Bodhisattvas practice, of what one's own mind sees, of objects that do not unite and yet are shown, of all speech that accomplishes the true mark, of the Buddha's word as mind. For the great Bodhisattvas dwelling in the sea of Mount Malaya in the land of Lanka, he has spoken of the Dharma body of the realm of the storehouse consciousness as ocean waves, which the Tathagata praises."

爾時，世尊告大慧菩薩言：「四因緣故，眼識轉。何等為四？謂：自心現攝受不覺，無始虛偽過色習氣，計著識性自性，欲見種種色相。大慧！是名四種因緣水流處，藏識轉識浪生。大慧！如眼識，一切諸根微塵毛孔俱生，隨次境界生，亦復如是。譬如明鏡，現眾色像。大慧！猶如猛風，吹大海水。外境界風，飄蕩心海，識浪不斷。因所作相異不異，合業生相，深入計著，不能了知色等自性，故五識身轉。大慧！即彼五識身，俱因差別分段相知，當知是意識因彼身轉。彼不作是念：『我展轉相因，自心現，妄想計著轉。』而彼各各壞相俱轉，分別境界，分段差別，謂彼轉。如修行者入禪三昧，微細習氣轉而不覺知，而作是念：『識滅然後入禪正受。』實不識滅而入正受，以習氣種子不滅，故不滅；以境界轉攝受不具，故滅。大慧！如是微細藏識究竟邊際，除諸如來及住地菩薩；諸聲聞、緣覺、外道修行所得三昧智慧之力，一切不能測量決了餘地相智慧、巧便分別、決斷句義。最勝無邊善根成熟，離自心現妄想虛偽，宴坐山林，下中上修，能見自心妄想流注，無量剎土諸佛灌頂，得自在力神通三昧。諸善知識佛子眷屬，彼心意意識，自心所現自性境界虛妄之想，生死有海，業愛無知，如是等因，悉以超度。是故，大慧！諸修行者，應當親近最勝知識。」

Then the World-Honored One said to Mahamati Bodhisattva: "There are four causes and conditions by which eye-consciousness arises. What four? They are: the unawareness of grasping at what one's own mind manifests, the habit of forms from beginningless unreal faults, clinging to the self-nature of consciousness, and wishing to see the marks of various forms. Mahamati! These are called the water-flowing place of the four causes and conditions, from which the waves of storehouse consciousness and evolving consciousness arise. Mahamati! Just as with eye-consciousness, all the sense roots, dust-motes and pores are born together, born following the order of the realms, and so it is. It is like a bright mirror that shows all forms and images. Mahamati! It is like a fierce wind blowing on the water of the great sea. The wind of external realms stirs the sea of mind, and the waves of consciousness do not cease. Because the marks of what is done are either different or not different, joined in karma they give rise to marks, deeply clinging to them, and one cannot understand the self-nature of form and so on, and so the five consciousness-bodies arise. Mahamati! These five consciousness-bodies are all known by the marks of distinction and division, and it should be known that mind-consciousness arises from those bodies. They do not think: 'We are mutual causes for each other, manifested by our own minds, arising from false clinging.' But each, in its aspect of decay, arises together, discriminates realms, divides and distinguishes, and is said to arise. Like a practitioner entering the samadhi of meditation, subtle habits turn without being noticed, and he thinks: 'Consciousness has ceased, and now I enter the meditative attainment.' In truth it is not that consciousness has ceased before he enters the attainment; because the seeds of habit have not ceased, it does not cease; because the realms turn and the taking in is not complete, it ceases. Mahamati! The ultimate limit of such a subtle storehouse consciousness is known to none but the Tathagatas and the Bodhisattvas who dwell on the grounds; the powers of samadhi wisdom attained through the practice of shravakas, pratyekabuddhas and outsiders cannot measure or fully determine the wisdom, skillful discrimination and decisive understanding of the meanings of phrases of the other grounds. When the most excellent boundless roots of goodness have ripened, apart from the false thoughts and unreal falsehoods manifested by their own minds, sitting in meditation in the mountain forests, practicing in lower, middle and high degree, they can see the flow of their own mind's false thinking, and the Buddhas of countless lands anoint their heads, and they gain the power of sovereignty, spiritual powers and samadhi. With good spiritual friends and the family of the sons of the Buddha, that mind, manas and mind-consciousness, the false thoughts of the self-nature realm manifested by one's own mind, the sea of existence of birth and death, karma, love and ignorance, all such causes are fully crossed over. So, Mahamati, practitioners should draw near to the most excellent spiritual friends."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「譬如巨海浪，斯由猛風起，

"Like the waves of the great ocean, which arise from fierce wind,

洪波鼓冥壑，無有斷絕時。

great swells stir the deep chasms, and there is no time when they cease.

藏識海常住，境界風所動，

The sea of the storehouse consciousness always abides, stirred by the wind of realms,

種種諸識浪，騰躍而轉生。

the various waves of consciousness leap and arise in turn.

青赤種種色，珂乳及石蜜，

Blue and red and various colors, conch, milk and rock sugar,

淡味眾華果，日月與光明，

bland flavors, many flowers and fruits, sun and moon and light,

非異非不異。海水起波浪，

are neither different nor not different. When the sea water raises waves,

七識亦如是，心俱和合生。

the seven consciousnesses are likewise, arising together with the mind in union.

譬如海水變，種種波浪轉；

Like the changes of the sea water, the various waves turn;

七識亦如是，心俱和合生，

the seven consciousnesses are likewise, arising together with the mind in union,

謂彼藏識處，種種諸識轉。

it is said that in that storehouse consciousness, the various consciousnesses turn.

謂以彼意識，思惟諸相義，

It is said that with that mind-consciousness, one thinks on the meanings of marks,

不壞相有八，無相亦無相。

the indestructible marks number eight, and the markless is still markless.

譬如海波浪，是則無差別；

Like the waves of the sea, there is no difference among them;

諸識心如是，異亦不可得。

the minds of the consciousnesses are likewise, and difference cannot be found.

心名採集業，意名廣採集，

Mind is called the gathering of karma, manas is called the wide gathering,

諸識識所識，現等境說五。」

the consciousnesses discern what is discerned, and it is said that the present realms make five."

爾時，大慧菩薩以偈問曰：

Then Mahamati Bodhisattva asked in verse:

「青赤諸色像，眾生發諸識，

"The images of blue, red and other colors, from which beings produce the consciousnesses,

如浪種種法，云何唯願說。」

the various dharmas like waves, how are they, I beg you to explain."

爾時，世尊以偈答曰：

Then the World-Honored One answered in verse:

「青赤諸雜色，波浪悉無有，

"Blue, red and mixed colors, the waves are all non-existent,

採集業說心，開悟諸凡夫。

the gathering of karma is called mind, to awaken ordinary people.

彼業悉無有，自心所攝離，

Those karmas are all non-existent, what one's own mind takes in is left behind,

所攝無所攝，與彼波浪同。

the taken and the not taken are the same as those waves.

受用建立身，是眾生現識，

The body that receives and establishes is the manifest consciousness of beings,

於彼現諸業，譬如水波浪。」

in it the karmas appear, like the waves of water."

爾時，大慧菩薩復說偈言：

Then Mahamati Bodhisattva spoke in verse again:

「大海波浪性，鼓躍可分別；

"The nature of the waves of the great sea can be distinguished as they surge;

藏與業如是，何故不覺知？」

the storehouse and karma are likewise, why are they not perceived?"

爾時，世尊以偈答曰：

Then the World-Honored One answered in verse:

「凡夫無智慧，藏識如巨海，

"Ordinary people lack wisdom, the storehouse consciousness is like the great sea,

業相猶波浪，依彼譬類通。」

the marks of karma are like waves, and it is by relying on that simile that one can understand."

爾時，大慧菩薩復說偈言：

Then Mahamati Bodhisattva spoke in verse again:

「日出光等照，下中上眾生。

"The light of the rising sun shines equally on beings of low, middle and high grade.

如來照世間，為愚說真實，

The Tathagata illuminates the world, and for the foolish speaks of the real,

已分部諸法，何故不說實？」

having already divided the dharmas, why does he not speak the truth?"

爾時世尊以偈答曰：

Then the World-Honored One answered in verse:

「若說真實者，彼心無真實。

"If one speaks of the real, then that mind has nothing real.

譬如海波浪，鏡中像及夢，

Like sea waves, images in a mirror and dreams,

一切俱時現，心境界亦然。

all appear at once, and the realms of the mind are likewise.

境界不具故，次第業轉生，

The realms are not complete, karma arises in order,

識者識所識，意者意謂然，

consciousness discerns what is discerned, manas thinks it is so,

五則以顯現，無有定次第。

the five are used to appear, there is no fixed order.

譬如工畫師，及與畫弟子，

Like a skillful painter and the painter's pupils,

布彩圖眾形，我說亦如是。

spreading colors and drawing many forms, so I say it is likewise.

彩色本無文，非筆亦非素，

The colors originally have no pattern, neither brush nor plain silk,

為悅眾生故，綺錯繢眾像。

to please beings he paints many images in intricate arrangement.

言說別施行，真實離名字，

Words and discriminations are put into practice, the real is apart from names,

分別應初業，修行示真實。

discrimination is given to the beginner, and only practice reveals the real.

真實自悟處，覺想所覺離，

The real is where one awakens oneself, apart from thinking and the thought-of,

此為佛子說，愚者廣分別。

this is spoken for the sons of the Buddha, and for the foolish it is broadly distinguished.

種種皆如幻，雖現無真實，

All kinds are like illusions, though they appear they have nothing real,

如是種種說，隨事別施設，

such various speech, discriminated and set up according to the matter,

所說非所應，於彼為非說。

what is said does not answer what should be answered, and for them it is non-speech.

彼彼諸病人，良醫隨處方，

Each of the various sick people, a good physician prescribes according to symptoms,

如來為眾生，隨心應量說。

the Tathagata for beings speaks according to their minds, answering their measure.

妄想非境界，聲聞亦非分，

False thinking is not a realm, and shravakas are not within the share,

哀愍者所說，自覺之境界。

what the compassionate one speaks of is the realm of self-awakening."

「復次，大慧！若菩薩摩訶薩欲知自心現量、攝受及攝受者妄想境界，當離群聚習俗睡眠，初中後夜常自覺悟修行方便；當離惡見經論言說，及諸聲聞緣覺乘相；當通達自心現妄想之相。

"Furthermore, Mahamati! If a Bodhisattva-Mahasattva wishes to know the measure of what his own mind manifests, and the realm of false thinking of the grasped and the grasper, he should leave crowds, customs and sleep, always awaken himself in the first, middle and last watches of the night and practice skillful means; he should leave the words of evil views in scriptures and treatises, and the marks of the vehicles of shravakas and pratyekabuddhas; he should penetrate the marks of false thinking manifested by his own mind."

「復次，大慧！菩薩摩訶薩建立智慧相住已，於上聖智三相，當勤修學。何等為聖智三相當勤修學？所謂：無所有相、一切諸佛自願處相、自覺聖智究竟之相。修行得此已，能捨跛驢心慧智相，得最勝子第八之地，則於彼上三相修生。大慧！無所有相者，謂聲聞、緣覺及外道相，彼修習生。大慧！自願處相者，謂諸先佛自願處修生。大慧！自覺聖智究竟相者，一切法相無所計著，得如幻三昧身，諸佛地處進趣行生。大慧！是名聖智三相。若成就此聖智三相者，能到自覺聖智境界。是故，大慧！聖智三相，當勤修學。」

"Furthermore, Mahamati! After a Bodhisattva-Mahasattva has established the abiding in the marks of wisdom, he should diligently study the three marks of supreme noble wisdom. What are the three marks of noble wisdom that should be diligently studied? They are: the mark of nothing existing, the mark of the original vows of all Buddhas, and the ultimate mark of self-realized noble wisdom. Having practiced and attained these, one can abandon the wisdom-mark of the mind like a lame donkey, and attain the eighth ground of the supreme sons, which is born through practice in the three marks above. Mahamati! The mark of nothing existing is what is called the mark of shravakas, pratyekabuddhas, and also non-Buddhist teachers, who are born through practicing it. Mahamati! The mark of the place of original vow is what is born through practicing at the place of the original vows of all former Buddhas. Mahamati! The ultimate mark of self-realized noble wisdom is that one has no clinging to any marks of dharmas, attains the illusion-like samadhi body, and is born by advancing toward the stages of the Buddhas. Mahamati! These are called the three marks of noble wisdom. If one accomplishes these three marks of noble wisdom, one can reach the realm of self-realized noble wisdom. Therefore, Mahamati, the three marks of noble wisdom should be diligently studied."

爾時大慧菩薩摩訶薩知大菩薩眾心之所念，名聖智事分別自性經，承一切佛威神之力而白佛言：「世尊！唯願為說聖智事分別自性經，百八句分別所依。如來、應供、等正覺，依此分別說菩薩摩訶薩入自相、共相、妄想自性。以分別說妄想自性故，則能善知周遍觀察人法無我，淨除妄想，照明諸地，超越一切聲聞、緣覺及諸外道諸禪定樂，觀察如來不可思議所行境界，畢定捨離五法自性。諸佛如來法身智慧，善自莊嚴，超幻境界，昇一切佛剎、兜率天宮乃至色究竟天宮，逮得如來常住法身。」

At that time the Bodhisattva-Mahasattva Mahamati, knowing what was in the minds of the assembly of great Bodhisattvas, a sutra called the discrimination of the self-nature of noble wisdom and affairs, through the power of the majestic spirit of all Buddhas, said to the Buddha: "World-Honored One! I only wish that you would teach the sutra on the discrimination of the self-nature of noble wisdom and affairs, the one hundred and eight statements on which discrimination relies. The Tathagata, Arhat, Perfectly Enlightened One, based on this discrimination, teaches how Bodhisattva-Mahasattvas enter the self-mark, the common mark, and the self-nature of false imagination. By discriminating the self-nature of false imagination, one can well know and universally contemplate the non-self of persons and dharmas, purify false imagination, illuminate the grounds, transcend the dhyana joys of all shravakas, pratyekabuddhas, and non-Buddhist teachers, contemplate the inconceivable realms of conduct of the Tathagata, and necessarily abandon the five dharmas and self-nature. The Dharma-body wisdom of the Buddhas and Tathagatas, well adorned by itself, beyond illusory realms, ascends all Buddha lands, the Tushita heaven palaces and even the Akanishtha heaven palaces, and attains the abiding Dharma-body of the Tathagata."

佛告大慧：「有一種外道，作無所有妄想計著。覺知因盡，兔無角想。如兔無角，一切法亦復如是。大慧！復有餘外道見種、求那、極微、陀羅驃形處橫法，各各差別。見已計著無兔角橫法，作牛有角想。大慧！彼墮二見，不解心量，自心境界妄想增長身受用，建立妄想限量。大慧！一切法性亦復如是，離有無，不應作想。大慧！若復離有無而作兔無角想，是名邪想。彼因待觀，故兔無角，不應作想，乃至微塵分別事性，悉不可得。大慧！聖境界離，不應作牛有角想。」爾時，大慧菩薩摩訶薩白佛言：「世尊！得無妄想者，見不生想已，隨比思量觀察不生妄想，言無耶？」

The Buddha told Mahamati: "There is a kind of non-Buddhist teacher who makes false imaginations of nothing existing. Having known that the cause is exhausted, he gives rise to the thought of a rabbit having no horns. Just as a rabbit has no horns, so too are all dharmas. Mahamati! There are also other non-Buddhist teachers who see the cross-dharmas of the form and location of seeds, gunas (qualities), atoms, and dravya (substance), each with its differences. Having seen them, they cling to the cross-dharma of no rabbit horns, and form the thought that an ox has horns. Mahamati! They fall into the two views, do not understand that all is mind-only, and the false imaginations of the realm of their own minds increase the body's enjoyments and establish the limits of false imagination. Mahamati! The nature of all dharmas is also like this; apart from existence and non-existence, one should not form such thoughts. Mahamati! If one again, apart from existence and nonexistence, forms the thought of a rabbit having no horns, this is called a wrong thought. Because they contemplate by contrast, a rabbit having no horns should not be thought of, and the discrimination of affairs down to atoms cannot be found at all. Mahamati! When the noble realm is left behind, one should not form the thought of an ox having horns." At that time the Bodhisattva-Mahasattva Mahamati said to the Buddha: "World-Honored One! For one who has attained freedom from false imagination, after seeing that thoughts do not arise, following comparison, reflection, and observing that false imagination does not arise, do you mean that nothing exists?"

佛告大慧：「非觀察不生妄想言無。所以者何？妄想者，因彼生故，依彼角生妄想。以依角生妄想，是故言依因，故離異不異，故非觀察不生妄想言無角。大慧！若復妄想異角者，則不因角生；若不異者，則因彼故。乃至微塵分析推求，悉不可得，不異角故。彼亦非性，二俱無性者，何法何故而言無耶？大慧！若無故無角，觀有故言兔無角者，不應作想。大慧！不正因故而說有無，二俱不成。大慧！復有餘外道見，計著色空事形處橫法，不能善知虛空分齊，言色離虛空，起分齊見妄想。大慧！虛空是色，隨入色種。大慧！色是虛空持所持處所建立，性色空事，分別當知。大慧！四大種生時，自相各別，亦不住虛空，非彼無虛空。如是，大慧！觀牛有角，故兔無角。大慧！又牛角者，析為微塵，又分別微塵，剎那不住，彼何所觀故而言無耶？若言觀餘物者，彼法亦然。」

The Buddha told Mahamati: "It is not by observing that false imagination does not arise that I say nothing exists. Why? What is called false imagination arises because of it, arising in dependence on that horn. Because false imagination arises depending on the horn, it is said to depend on a cause, so it is apart from different and not different, and so it is not by observing that false imagination does not arise that one says there is no horn. Mahamati! If false imagination and the horn were different, it would not arise because of the horn; if not different, it arises because of that. Even if one analyzes atoms and searches, none can be found at all, because it is not different from the horn. That too is not a nature; since both have no nature, what dharma and by what cause could one still say it does not exist? Mahamati! If it is because of non-existence that there is no horn, and because one sees existence that one says the rabbit has no horns, one should not form such a thought. Mahamati! Because it is not a correct cause, to speak of existence and non-existence cannot establish either. Mahamati! There are also other views of non-Buddhist teachers who cling to the matter of form and emptiness and the cross-dharmas of form and location, and cannot well know the boundaries of space, and say form is apart from space, giving rise to the false imagination of the view of boundaries. Mahamati! Space is itself form, entering along with the elements of form. Mahamati! Form is held by space and established in the place it holds; the nature of form and space should be discriminated and known. Mahamati! When the four great elements arise, their self-marks are each distinct, and they also do not abide in space, yet it is not that there is no space there. In this way, Mahamati, because one sees that an ox has horns, one says that a rabbit has no horns. Mahamati! Moreover the ox's horn is analyzed into atoms, and the atoms are discriminated further, not abiding for an instant; what then does he contemplate in order to say nonexistence? If he says he contemplates another thing, that dharma is also like this."

爾時世尊告大慧菩薩摩訶薩言：「當離兔角牛角，虛空形色，異見妄想。汝等諸菩薩摩訶薩，當思惟自心現妄想，隨入為一切剎土最勝子，以自心現方便而教授之。」

At that time the World-Honored One told the Bodhisattva-Mahasattva Mahamati: "You should leave behind the false imaginations of different views about rabbit horns and ox horns, space and form. You Bodhisattva-Mahasattvas should contemplate the false imaginations manifested by your own minds, enter in accord with them as the supreme sons of all Buddha lands, and teach them with the skillful means manifested by your own minds."

爾時世尊欲重宣此義，而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「色等及心無，色等長養心，

"Form and the rest and the mind do not exist; form and the rest nourish the mind,

身受用安立，識藏現眾生。

The body's enjoyment is established, and the storehouse consciousness manifests beings.

心意及與識，自性法有五，

Mind, intellect, and consciousness, self-nature, and the dharmas are five,

無我二種淨，廣說者所說。

The two kinds of non-self are pure, as spoken by those who teach it broadly.

長短有無等，展轉互相生，

Long, short, being, non-being, and the like arise from one another in turn,

以無故成有，以有故成無。

Because of non-being there comes to be being, and because of being there comes to be non-being.

微塵分別事，不起色妄想，

Discriminating atoms and affairs, do not give rise to false imagination of form,

心量安立處，惡見所不樂。

The place where the measure of mind is established is not delighted in by those with evil views.

覺想非境界，聲聞亦復然，

Awareness and thought are not the realm, and the shravakas are likewise,

救世之所說，自覺之境界。」

What the Savior of the World teaches is the realm of self-realization."

爾時大慧菩薩為淨自心現流故，復請如來，白佛言：「世尊！云何淨除一切眾生自心現流？為頓為漸耶？」

At that time the Bodhisattva Mahamati, in order to purify the flow manifested by his own mind, again asked the Tathagata, and said to the Buddha: "World-Honored One! How are the flows manifested by the own minds of all beings purified? Is it sudden or gradual?"

佛告大慧：「漸淨非頓。如菴羅果，漸熟非頓；如來淨除一切眾生自心現流，亦復如是，漸淨非頓。譬如陶家造作諸器，漸成非頓；如來淨除一切眾生自心現流，亦復如是，漸淨非頓。譬如大地漸生萬物，非頓生也；如來淨除一切眾生自心現流，亦復如是，漸淨非頓。譬如人學音樂書畫種種伎術，漸成非頓；如來淨除一切眾生自心現流，亦復如是，漸淨非頓。譬如明鏡，頓現一切無相色像；如來淨除一切眾生自心現流，亦復如是，頓現無相、無有所有清淨境界。如日月輪，頓照顯示一切色像；如來為離自心現習氣過患眾生，亦復如是，頓為顯示不思議智最勝境界。譬如藏識，頓分別知自心現及身安立受用境界；彼諸依佛，亦復如是，(依者胡本雲津膩，謂化佛是真佛氣分也)。頓熟眾生所處境界，以修行者安處於彼色究竟天。譬如法佛所作依佛，光明照曜。自覺聖趣，亦復如是，彼於法相有性無性惡見妄想，照令除滅。大慧！法依佛，說一切法，入自相共相自心現習氣因，相續妄想自性計著因，種種無實幻，種種計著，不可得。

The Buddha told Mahamati: "They are purified gradually, not suddenly. Like the amra fruit, which ripens gradually and not suddenly; the Tathagata's purification of the flows manifested by the own minds of all beings is also like this, gradual and not sudden. Like a potter making vessels, which are completed gradually and not suddenly; the Tathagata's purification of the flows manifested by the own minds of all beings is also like this, gradual and not sudden. Like the great earth gradually producing the myriad things, not producing them suddenly; the Tathagata's purification of the flows manifested by the own minds of all beings is also like this, gradual and not sudden. Like a person learning music, calligraphy, painting, and various arts, which are achieved gradually and not suddenly; the Tathagata's purification of the flows manifested by the own minds of all beings is also like this, gradual and not sudden. Like a bright mirror, which instantly reflects all formless images; the Tathagata's purification of the flows manifested by the own minds of all beings is also like this, instantly showing the pure realm of formlessness and non-existence. Like the disks of the sun and moon, which instantly illuminate and display all images of form; the Tathagata, for beings who have left behind the faults of habit-energy manifested by their own minds, is also like this, instantly showing them the supreme realm of inconceivable wisdom. Like the storehouse consciousness, which instantly discriminates and knows what the own mind manifests and the realm of the body's established enjoyment; those dependent Buddhas are also like this (what is called "dependent," the Hu edition says jinni, meaning that the transformation Buddha is the qi-portion of the true Buddha), instantly bringing to maturity the realms in which beings dwell, letting practitioners dwell in the Akanishtha heaven. Like the dependent Buddha made by the Dharma Buddha, radiating light. Self-realized noble progress is also like this; for their evil views and false imaginations about the existence or non-existence of the nature of dharma marks, it illuminates and extinguishes them. Mahamati! The dependent Dharma Buddha speaks of all dharmas, entering the self-mark and the common mark, with the habit-energy manifested by one's own mind as cause, and continuous clinging to the self-nature of false imagination as cause; various illusions without reality, various clingings, cannot be found at all.

「復次，大慧！計著緣起自性，生妄想自性相。大慧！如工幻師，依草木瓦石作種種幻，起一切眾生若干形色，起種種妄想。彼諸妄想亦無真實。如是，大慧！依緣起自性，起妄想自性。種種妄想心，種種想行事妄想相，計著習氣妄想。大慧！是為妄想自性相生。大慧！是名依佛說法。大慧！法佛者，離心自性相，自覺聖所緣境界，建立施作。大慧！化佛者，說施、戒、忍、精進、禪定，及心智慧。離陰界入，解脫識相分別。觀察建立，超外道見，無色見。大慧！又法佛者，離攀緣，所緣離，一切所作根量相滅，非諸凡夫、聲聞、緣覺、外道計著我相所著境界，自覺聖究竟差別相建立。是故，大慧！自覺聖差別相，當勤修學，自心現見，應當除滅。

"Furthermore, Mahamati! Clinging to the self-nature of dependent origination gives rise to the mark of the self-nature of false imagination. Mahamati! Like a skilled illusionist who, relying on grasses, trees, tiles, and stones, makes various illusions, manifesting the various forms of all beings and giving rise to various false imaginations, those false imaginations too have no reality. In this way, Mahamati, relying on the self-nature of dependent origination, the self-nature of false imagination appears. Various false imagining minds, various false imagining marks of thought and action, clinging to habit-energy and false imagination. Mahamati! This is the arising of the mark of the self-nature of false imagination. Mahamati! This is called the Buddha of dependence teaching the Dharma. Mahamati! What is called the Dharma Buddha is apart from the self-nature mark of mind, the realm perceived by self-realized sages, established and enacted. Mahamati! What is called the Transformation Buddha speaks of giving, precepts, patience, diligence, meditation, and mind-wisdom. He is apart from the aggregates, realms, and sense bases, and liberates the discriminating of consciousness marks. He observes and establishes, transcending the views of non-Buddhist teachers and the view of the formless. Mahamati! Moreover, the so-called Dharma Buddha is apart from clinging; what is perceived is left behind, the marks of all faculties and measures of action are extinguished, and it is not the realm clung to by ordinary beings, shravakas, pratyekabuddhas, and non-Buddhist teachers through clinging to the mark of self; it is the establishment of the ultimate distinguishing marks of self-realized noble ones. Therefore, Mahamati, the distinguishing marks of self-realized noble ones should be diligently studied; the views manifested by one's own mind should be extinguished.

「復次，大慧！有二種聲聞乘通分別相，謂：得自覺聖差別相，及性妄想自性計著相。云何得自覺聖差別相聲聞？謂無常、苦、空、無我境界。真諦離欲寂滅，息陰界入自共相，外不壞相如實知，心得寂止。心寂止已，禪定、解脫三昧，道果正受解脫，不離習氣、不思議變易死，得自覺聖樂住聲聞；是名得自覺聖差別相聲聞。大慧！得自覺聖差別樂住菩薩摩訶薩，非滅門樂正受樂，顧愍眾生及本願不作證。大慧！是名聲聞得自覺聖差別相樂。菩薩摩訶薩，於彼得自覺聖差別相樂，不應修學。大慧！云何性妄想自性計著相聲聞？所謂大種：青黃赤白，堅濕煖動，非作生自相共相。先勝善說，見已，於彼起自性妄想。菩薩摩訶薩，於彼應知應捨，隨入法無我想，滅人無我相見，漸次諸地相續建立；是名諸聲聞性妄想自性計著相。」

"Furthermore, Mahamati! There are two kinds of the shravaka vehicle's general discriminating marks, namely: attainment of the distinguishing marks of the self-realized noble ones, and the clinging marks of the self-nature of nature-imagination. What is the shravaka who attains the distinguishing marks of self-realized noble ones? It is the realm of impermanence, suffering, emptiness, and non-self. The true truth is freedom from desire and cessation, stilling the self and common marks of the aggregates, realms, and sense bases; the marks outwardly not destroyed are known as they are, and the mind attains stillness. When the mind is still, one has dhyana, liberation, samadhi, the correct reception of the fruit of the path, and liberation, but is not apart from habit-energy or the inconceivable transformation death, and one is a shravaka who has attained the dwelling in the joy of self-realized noble ones; this is called a shravaka who attains the distinguishing marks of self-realized noble ones. Mahamati! A Bodhisattva-Mahasattva who has attained the joy of dwelling in the distinguishing marks of self-realized noble ones does not take the joy of the gate of extinction or the joy of correct reception, but cares for and has compassion for beings and his original vow, and does not realize it. Mahamati! This is called the shravaka's attainment of the joy of the distinguishing marks of self-realized noble ones. A Bodhisattva-Mahasattva should not study the attainment of that joy of the distinguishing marks of self-realized noble ones. Mahamati! What is the shravaka of the clinging marks of the self-nature of nature-imagination? It is the great elements: blue, yellow, red, white, hard, wet, warm, moving, the self-marks and common marks that do not arise from being made. Those who, from earlier excellent teachings, see them and give rise to the self-nature imagination there. A Bodhisattva-Mahasattva should know and abandon that, enter in accord with the thought of non-self of dharmas, extinguish the view of the mark of non-self of persons, and gradually establish the grounds in succession; this is called the shravakas' clinging marks of the self-nature of nature-imagination."

爾時，大慧菩薩摩訶薩白佛言：「世尊！世尊所說常及不思議，自覺聖趣境界及第一義境界。世尊！非諸外道所說常不思議因緣耶？」

At that time the Bodhisattva-Mahasattva Mahamati said to the Buddha: "World-Honored One! The permanence and inconceivability that the World-Honored One speaks of, the realm of self-realized noble progress and the realm of the first principle; World-Honored One! Are they not the same as the causes and conditions of the permanent and inconceivable spoken of by non-Buddhist teachers?"

佛告大慧：「非諸外道因緣得常不思議。所以者何？諸外道常不思議，不因自相成。若常不思議不因自相成者，何因顯現常不思議？

The Buddha told Mahamati: "It is not by the causes and conditions of non-Buddhist teachers that one attains the permanent and inconceivable. Why? The permanent and inconceivable of the non-Buddhist teachers are not accomplished by self-marks. If the permanent and inconceivable are not accomplished through self-marks, by what cause could the permanent and inconceivable be manifested?

「復次，大慧！不思議若因自相成者，彼則應常。由作者因相故，常不思議不成。大慧！我第一義常不思議。第一義因相成，離性非性，得自覺相故有相。第一義智因故，有因離性非性故。譬如無作虛空，涅槃滅盡故常。如是，大慧！不同外道常不思議論。如是，大慧！此常不思議，諸如來自覺聖智所得，是故常不思議自覺聖智所得應得修學。

"Furthermore, Mahamati! If the inconceivable were accomplished through self-marks, it should be permanent. Because of the causal mark of a maker, the permanent and inconceivable are not established. Mahamati! My first principle is permanent and inconceivable. The first principle is accomplished through marks, apart from nature and non-nature, and attains the mark of self-realization, and so it has marks. Through the cause of the wisdom of the first principle, there is a cause and it is apart from nature and non-nature. Like unmade space, with nirvana's extinction it is permanent. Thus, Mahamati, it is not the same as the permanent and inconceivable doctrines of the non-Buddhist teachers. Thus, Mahamati, this permanent and inconceivable is what all Tathagatas attain through self-realized noble wisdom, and so it is permanent, inconceivable, and attained through self-realized noble wisdom, to be attained and to be studied.

「復次，大慧！外道常不思議，無常性。異相因故，非自作因相力故常。

"Furthermore, Mahamati! The permanent and inconceivable of non-Buddhist teachers has no permanent nature. Because the cause is of a different mark, it is not permanent through the power of its own causal mark.

「復次，大慧！諸外道常不思議，於所作性非性無常，見已思量計常。大慧！我亦以如是因緣所作者性非性無常，見已，自覺聖境界，說彼常無因。大慧！若復諸外道，因相成常不思議，因自相性非性，同於兔角。此常不思議，但言說妄想。諸外道輩，有如是過。所以者何？謂但言說妄想，同於兔角，自因相非分。大慧！我常不思議，因自覺得相故，離所作性非性故。常非外性非性無常，思量計常。大慧！若復外性非性無常，思量計常不思議常，而彼不知常不思議自因之相，去得自覺聖智境界相遠。彼不應說。

"Furthermore, Mahamati! The permanent and inconceivable of the non-Buddhist teachers, on seeing the impermanence of the made, whether nature or non-nature, they reflect and take it to be permanent. Mahamati! I also use such a cause: on seeing the impermanence of the nature or non-nature of what is made, in the realm of self-realized noble ones, I say that permanence has no cause. Mahamati! If again non-Buddhist teachers accomplish the permanent and inconceivable through causal marks, by self-mark nature or non-nature, it is the same as rabbit horns. This permanent and inconceivable is only verbal false imagination. The non-Buddhist teachers have this fault. Why? Because it is only verbal false imagination, the same as rabbit horns, and one's own causal mark is not within one's portion. Mahamati! My permanent and inconceivable, because it is obtained through self-realization, is apart from the nature or non-nature of what is made. The permanent is not thinking of the impermanence of external nature or non-nature and taking it as permanent. Mahamati! If again one thinks of the permanent and inconceivable as permanent by means of external nature or non-nature impermanence, and they do not know the permanent and inconceivable's own causal marks, they are far from reaching the realm-mark of self-realized noble wisdom. They should not speak."

「復次，大慧！諸聲聞畏生死妄想苦而求涅槃，不知生死、涅槃差別一切性妄想非性。未來諸根境界休息，作涅槃想，非自覺聖智趣藏識轉。是故，凡愚說有三乘，說心量趣無所有。是故，大慧！彼不知過去未來現在諸如來自心現境界，計著外心現境界，生死輪常轉。

"Furthermore, Mahamati! The shravakas fear the suffering of the false imagination of birth and death and seek nirvana, not knowing the difference between birth-and-death and nirvana, or that all natures are false imaginations and non-natures. The future resting of the faculties and realms is taken as nirvana, and this is not the progress of self-realized noble wisdom or the transformation of the storehouse consciousness. Therefore ordinary and foolish people speak of the three vehicles, and say that mind-measure heads toward nothing existing. Therefore, Mahamati, they do not know the realms manifested by the own minds of the past, future, and present Tathagatas, cling to the realm manifested by an external mind, and the wheel of birth and death keeps turning."

「復次，大慧！一切法不生，是過去未來現在諸如來所說。所以者何？謂自心現性非性，離有非有生故。大慧！一切性不生，一切法如兔馬等角，愚痴凡夫不實妄想自性妄想故。大慧！一切法不生，自覺聖智趣境界者，一切性自性相不生，非彼愚夫妄想二境界。自性身財建立趣自性相。大慧！藏識攝、所攝相轉，愚夫墮生住滅二見，悕望一切性生。有非有妄想生，非賢聖也。大慧！於彼應當修學。

"Furthermore, Mahamati! That all dharmas are unborn was spoken by the past, future, and present Tathagatas. Why? Because the nature manifested by one's own mind is non-nature, and apart from the arising of being and non-being. Mahamati! All natures are unborn; all dharmas are like the horns of rabbits and horses, only through the false imagination of the unreal and the false imagination of self-nature by foolish ordinary beings. Mahamati! That all dharmas are unborn is for the person of the realm of self-realized noble wisdom: the self-nature mark of all natures is unborn, and it is not the two realms imagined by those fools. Self-nature, body, and wealth are established and head toward the self-nature mark. Mahamati! The storehouse consciousness's marks of the capable of taking and what is taken turn, and fools fall into the two views of arising, abiding, and ceasing, hoping that all natures arise. The false imagination of being and non-being arises; it is not the sages. Mahamati! One should study this."

「復次，大慧！有五無間種性。云何為五？謂：聲聞乘無間種性、緣覺乘無間種性、如來乘無間種性、不定種性、各別種性。云何知聲聞乘無間種性？若聞說得陰、界、入自共相斷知時，舉身毛孔熙怡欣悅及樂修相智，不修緣起發悟之相，是名聲聞乘無間種性。聲聞無間，見第八地，起煩惱斷，習氣煩惱不斷。不度不思議變易死，度分段死。正師子吼：『我生已盡，梵行已立，不受後有。』如實知，修習人無我，乃至得般涅槃覺。大慧！各別無間者，我人眾生壽命長養士夫，彼諸眾生作如是覺求般涅槃。復有異外道說，悉由作者。見一切性已，言：『此是般涅槃。』作如是覺，法無我見非分，彼無解脫。大慧！此諸聲聞乘無間外道種性，不出出覺。為轉彼惡見故，應當修學。大慧！緣覺乘無間種性者，若聞說各別緣無間，舉身毛竪悲泣流淚，不相近緣，所有不著。種種自身，種種神通，若離若合，種種變化。聞說是時，其心隨入。若知彼緣覺乘無間種性已，隨順為說緣覺之乘，是名緣覺乘無間種性相。大慧！彼如來乘無間種性，有四種，謂：自性法無間種性、離自相法無間種性、得自覺聖無間種性、外剎殊勝無間種性。大慧！若聞此四事一一說時，及說自心現身財建立不思議境界時，心不驚怖者；是名如來乘無間種性相。大慧！不定種性者，謂：說彼三種時，隨說而入，隨彼而成。大慧！此是初治地者，謂種性建立，為超入無所有地故，作是建立。彼自覺藏者，自煩惱習淨，見法無我，得三昧樂住聲聞，當得如來最勝之身。」

"Furthermore, Mahamati! There are five uninterrupted lineages. Which five? They are: the uninterrupted lineage of the shravaka vehicle, the uninterrupted lineage of the pratyekabuddha vehicle, the uninterrupted lineage of the Tathagata vehicle, the indeterminate lineage, and the individually distinct lineage. How does one know the uninterrupted lineage of the shravaka vehicle? When one hears of attaining the cutting off and knowing of the self and common marks of the aggregates, realms, and sense bases, and the pores of the whole body are glad and delighted, and one delights in cultivating the wisdom of marks, and does not cultivate the marks of awakening through dependent origination, this is called the uninterrupted lineage of the shravaka vehicle. A shravaka's uninterruption sees the eighth ground, where manifest afflictions are cut off but habit-energy afflictions are not cut off. He does not cross the inconceivable transformation death but crosses the death of segments. He roars the lion's roar: 'My birth is exhausted, the holy life is established, and I will not receive another existence.' He knows it as it is, cultivates the non-self of persons, up to attaining the awareness of parinirvana. Mahamati! What is called individually distinct uninterruption: self, person, being, lifespan, nourisher, man; those beings make such an awareness and seek parinirvana. There are also non-Buddhist teachers who differ in saying that all is due to a maker. Having seen all natures, they say: 'This is parinirvana.' Having such awareness, the view of the non-self of dharmas is not within their portion, and they have no liberation. Mahamati! These uninterrupted lineages of the shravaka vehicle and non-Buddhist teachers, having emerged, again make the awareness of emerging. To turn their evil views, one should study. Mahamati! What is called the uninterrupted lineage of the pratyekabuddha vehicle: when one hears of the individually distinct uninterrupted conditions, the hair of the whole body stands up, one weeps with sorrow, one is not close to conditions, and one does not cling to anything that exists. Various selves, various spiritual powers, now separating and now combining, various transformations. On hearing these things, his mind enters in accord. If one knows that this is the uninterrupted lineage of the pratyekabuddha vehicle, one should accordingly teach the pratyekabuddha vehicle for him; this is called the mark of the uninterrupted lineage of the pratyekabuddha vehicle. Mahamati! That uninterrupted lineage of the Tathagata vehicle has four kinds, namely: the uninterrupted lineage of self-nature dharma, the uninterrupted lineage of dharmas apart from self-mark, the uninterrupted lineage of attaining self-realized noble ones, and the uninterrupted lineage of surpassing excellence in outer lands. Mahamati! If when hearing each of these four matters explained, and when hearing of the inconceivable realm of self-manifested body and wealth establishment, one's mind is not alarmed; this is called the mark of the uninterrupted lineage of the Tathagata vehicle. Mahamati! What is called the indeterminate lineage: when those three are explained, one enters as taught, and becomes as that. Mahamati! This is for the person at the first treating ground, in that the lineage is established, and this establishment is made in order to transcend into the ground of nothing existing. One of that self-realized storehouse, whose own affliction habit-energy is pure, who sees the non-self of dharmas, a shravaka who has attained the dwelling in samadhi joy, should attain the supreme body of the Tathagata."

爾時世尊，欲重宣此義，說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「須陀槃那果，往來及不還，

"The fruit of srota-apanna (stream-enterer), the once-returner, and the non-returner,

逮得阿羅漢，是等心惑亂。

and the attainment of arhat (worthy of offerings, one who has exhausted afflictions); these minds are all confused.

三乘與一乘，非乘我所說，

The three vehicles, the one vehicle, and the non-vehicle are what I have spoken,

愚夫少智慧，諸聖遠離寂。

Fools have little wisdom, and the sages stay far from stillness.

第一義法門，遠離於二教，

The Dharma gate of the first principle is far from the two teachings,

住於無所有，何建立三乘？

Dwelling in nothing existing, what use is there in establishing the three vehicles again?

諸禪無量等，無色三摩提，

The various dhyanas, the immeasurables and the like, and the formless samadhis,

受想悉寂滅，亦無有心量。

Reception and thought are all extinguished, and there is no mind-measure either.

「大慧！彼一闡提非一闡提，世間、解脫誰轉？大慧！一闡提有二種：一者，捨一切善根，及於無始眾生發願。云何捨一切善根？謂謗菩薩藏，及作惡言：『此非隨順修多羅、毘尼解脫之說。』捨一切善根故，不般涅槃。二者，菩薩本自願方便故，非不般涅槃一切眾生而般涅槃。大慧！彼般涅槃，是名不般涅槃法相。此亦到一闡提趣。」

"Mahamati! That icchantika is not an icchantika; who then turns the world and liberation? Mahamati! There are two kinds of icchantikas: one who abandons all good roots, and one who has made a vow regarding beings from beginningless time. How does one abandon all good roots? It is to slander the Bodhisattva canon and to speak evil words: 'This is not a teaching in accord with the sutras and vinaya for liberation.' Because of abandoning all good roots, he does not enter parinirvana. The second is the skillful means of a Bodhisattva's own original vow; it is not that he does not enter parinirvana for all beings and enters parinirvana himself. Mahamati! They enter parinirvana: this is called the mark of dharmas that do not enter parinirvana. This also reaches the destination of the icchantika."

大慧白佛言：「世尊！此中雲何畢竟不般涅槃？」

Mahamati said to the Buddha: "World-Honored One! Among these, why is it that one ultimately does not enter parinirvana?"

佛告大慧：「菩薩一闡提者，知一切法本來般涅槃已，畢竟不般涅槃，而非捨一切善根一闡提也。大慧！捨一切善根一闡提者，復以如來神力故，或時善根生。所以者何？謂如來不捨一切眾生故，以是故菩薩一闡提不般涅槃。

The Buddha told Mahamati: "The Bodhisattva icchantika, knowing that all dharmas are originally in parinirvana, ultimately does not enter parinirvana, but is not the icchantika who has abandoned all good roots. Mahamati! The icchantika who has abandoned all good roots, through the spiritual power of the Tathagata, may at some time have good roots arise. Why? Because the Tathagata does not abandon any beings. For this reason the Bodhisattva icchantika does not enter parinirvana.

「復次，大慧！菩薩摩訶薩，當善三自性。云何三自性？謂妄想自性、緣起自性、成自性。大慧！妄想自性從相生。」

"Furthermore, Mahamati! A Bodhisattva-Mahasattva should well know the three self-natures. What are the three self-natures? They are the self-nature of false imagination, the self-nature of dependent origination, and the perfected self-nature. Mahamati! The self-nature of false imagination arises from marks."

大慧白佛言：「世尊！云何妄想自性從相生？」

Mahamati said to the Buddha: "World-Honored One! How does the self-nature of false imagination arise from marks?"

佛告大慧：「緣起自性事相相，行顯現事相相，計著有二種妄想自性。如來、應供、等正覺之所建立，謂名相計著相，及事相計著相。名相計著相者，謂內外法計著。事相計著相者，謂即彼如是內外自共相計著。是名二種妄想自性相。若依若緣生，是名緣起。云何成自性？謂離名相、事相妄想，聖智所得，及自覺聖智趣所行境界，是名成自性，如來藏心。」

The Buddha told Mahamati: "The mark of the matter-mark of the self-nature of dependent origination, the mark of the matter-mark of conduct manifesting, clinging, has two kinds of self-nature of false imagination. These are established by the Tathagata, Arhat, Perfectly Enlightened One, namely the mark of clinging to name-marks and the mark of clinging to matter-marks. The mark of clinging to name-marks is clinging to inner and outer dharmas. The mark of clinging to matter-marks is clinging to such inner and outer self and common marks. These are called the two kinds of self-nature marks of false imagination. That which arises depending on or conditioned by something is called dependent origination. What is the perfected self-nature? It is apart from the false imagination of name-marks and matter-marks, what is attained by noble wisdom and the realm of conduct of self-realized noble wisdom's progress; this is called the perfected self-nature, the Tathagata-garbha mind."

爾時世尊，欲重宣此義，而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「名相覺想，自性二相，正智如如，

"Name, mark, awareness and thought, the two marks of self-nature, right wisdom, and suchness,

是則成相。

These are the perfected marks.

「大慧！是名觀察五法自性相經，自覺聖智趣所行境界。汝等諸菩薩摩訶薩，應當修學。

"Mahamati! This is called the sutra on observing the self-nature marks of the five dharmas, the realm of conduct of self-realized noble wisdom's progress. You Bodhisattva-Mahasattvas should study it.

「復次，大慧！菩薩摩訶薩善觀二種無我相。云何二種無我相？謂人無我，及法無我。云何人無我？謂離我我所、陰、界、入聚。無知業愛生，眼色等攝受計著生識，一切諸根自心現器身等藏，自妄想相施設顯示。如河流，如種子，如燈，如風，如云，剎那展轉壞。躁動如猨猴，樂不淨處如飛蠅，無厭足如風火，無始虛偽習氣因如汲水輪。生死趣有輪，種種身色，幻術神呪，機發像起。善彼相知，是名人無我智。云何法無我智？謂覺陰、界、入妄想相自性如，陰、界、入離我我所。陰、界、入積聚，因業愛繩縛，展轉相緣，生無動搖。諸法亦爾，離自共相。不實妄想相、妄想力，是凡夫生，非聖賢也，心意識五法自性離故。大慧！菩薩摩訶薩當善分別一切法無我。善法無我菩薩摩訶薩，不久當得初地菩薩無所有觀。地相觀察，開覺歡喜。次第漸進，超九地相，得法雲地。於彼建立無量寶莊嚴大寶蓮華王像、大寶宮殿，幻自性境界修習生，於彼而坐。同一像類諸最勝子眷屬圍繞，從一切佛剎來，佛手灌頂，如轉輪聖王太子灌頂。超佛子地，到自覺聖法趣，當得如來自在法身。見法無我故，是名法無我相。汝等諸菩薩摩訶薩，應當修學。」

"Furthermore, Mahamati! A Bodhisattva-Mahasattva well contemplates the two marks of non-self. What are the two marks of non-self? They are the non-self of persons and the non-self of dharmas. What is the non-self of persons? It is apart from self and what belongs to self, being a gathering of aggregates, realms, and sense bases. Born of ignorance, karma, and craving, the eye and form and the rest take hold and cling, giving rise to consciousness; all faculties, the vessel manifested by one's own mind, and the stores of the body and so on are displayed by the false imagination marks themselves. Like a river, like a seed, like a lamp, like the wind, like a cloud, they break down and turn in an instant. Restless like monkeys, delighting in impure places like flies, never satisfied like wind and fire, the cause of beginningless false habit-energy is like a water-drawing wheel. The wheel of the destinations of birth and death, various bodies and forms, illusory arts and magic spells, mechanisms set in motion, and images rise up. To know those marks well is called the wisdom of the non-self of persons. What is the wisdom of the non-self of dharmas? It is knowing that the false imagination marks of the aggregates, realms, and sense bases are suchness in self-nature, and that the aggregates, realms, and sense bases are apart from self and what belongs to self. The aggregates, realms, and sense bases are an accumulation, bound by the rope of karma and craving, conditioning each other in turn, arising without moving. All dharmas are also like this, apart from self-mark and common mark. The unreal marks of false imagination and the power of false imagination are what ordinary beings give rise to, not the sages, because mind, intellect, consciousness, the five dharmas, and self-nature are left behind. Mahamati! A Bodhisattva-Mahasattva should well discriminate the non-self of all dharmas. A Bodhisattva-Mahasattva who is good at the non-self of dharmas will soon attain the contemplation of nothing existing of the first-ground Bodhisattva. Contemplating the marks of the ground, he awakens joy. Advancing gradually, he surpasses the marks of the nine grounds and attains the Ground of the Dharma Cloud. There he establishes the great jeweled lotus king image adorned with immeasurable treasures and the great jeweled palace, born through the practice of the realm of illusory self-nature, and sits there. Surrounded by the retinue of the supreme sons of the same kind of image, coming from all Buddha lands, the Buddhas' hands anoint his head, like the anointing of the crown prince of a wheel-turning sage king. Surpassing the ground of the sons of Buddhas, he reaches the self-realized noble Dharma progress and attains the sovereign Dharma body of the Tathagata. Because he sees the non-self of dharmas, this is called the mark of the non-self of dharmas. You Bodhisattva-Mahasattvas should study it."

爾時，大慧菩薩摩訶薩復白佛言：「世尊！建立誹謗相，唯願說之。令我及諸菩薩摩訶薩，離建立誹謗二邊惡見，疾得阿耨多羅三藐三菩提。覺已，離常建立、斷誹謗見，不謗正法。」爾時，世尊受大慧菩薩請已，而說偈言：

At that time the Bodhisattva-Mahasattva Mahamati again said to the Buddha: "World-Honored One! I only wish you would speak of the marks of establishing and slandering. Let me and all the Bodhisattva-Mahasattvas leave the evil views of the two extremes of establishing and slandering and quickly attain anuttara-samyak-sambodhi (unsurpassed, perfect awakening). Having awakened, we will be apart from the view of the establishment of permanence and the slander of annihilation, and will not slander the right Dharma." At that time the World-Honored One, having received the request of the Bodhisattva Mahamati, spoke in verse:

「建立及誹謗，無有彼心量，

"Establishing and slandering have no such mind-measure,

身受用建立，及心不能知，

The body's established enjoyment, and the mind, cannot know,

愚痴無智慧，建立及誹謗。」

Only the foolish who lack wisdom have establishing and slandering."

爾時，世尊於此偈義復重顯示，告大慧言：「有四種非有有建立。云何為四？謂：非有相建立、非有見建立、非有因建立、非有性建立。是名四種建立。又誹謗者，謂於彼所立無所得，觀察非分而起誹謗。是名建立誹謗相。

At that time the World-Honored One, again showing the meaning of this verse, told Mahamati: "There are four kinds of establishment of what is non-existent yet taken as existent. Which four? They are: establishment of non-existent marks, establishment of non-existent views, establishment of non-existent causes, and establishment of non-existent nature. These are called the four kinds of establishment. What is called slandering is that what they establish cannot be found, and on observing that it is not within one's portion, one gives rise to slander. This is called the marks of establishing and slandering.

「復次，大慧！云何非有相建立相？謂：陰、界、入非有自共相而起計著，此如是，此不異。是名非有相建立相。此非有相建立妄想，無始虛偽過，種種習氣計著生。大慧！非有見建立相者，若彼如是陰、界、入，我人眾生壽命長養士夫見建立，是名非有見建立相。大慧！非有因建立相者，謂：初識無因生，後不實、如幻、本不生。眼色眼界念前生，生已實已還壞，是名非有因建立相。大慧！非有性建立相者，謂：虛空、滅、般涅槃、非作，計著性建立。此離性非性，一切法如兔馬等角，如垂髮現，離有非有，是名非有性建立相。建立及誹謗，愚夫妄想，不善觀察自心現量，非賢聖也。是故離建立誹謗惡見，應當修學。

"Furthermore, Mahamati! What is the mark of the establishment of non-existent marks? It is that although the aggregates, realms, and sense bases do not have self and common marks, one gives rise to clinging: this is thus, this is not different. This is called the mark of the establishment of non-existent marks. This false imagination of establishing non-existent marks arises from beginningless false faults and various habit-energy clingings. Mahamati! What is called the mark of the establishment of non-existent views: if they thus establish views of self, person, being, lifespan, nourisher, and man toward the aggregates, realms, and sense bases, this is called the mark of the establishment of non-existent views. Mahamati! What is called the mark of the establishment of non-existent causes: the initial consciousness arises without cause, and afterward is unreal, illusory, and fundamentally unborn. The thought of the eye, form, and eye-realm arises first, and having arisen is real and existent, and then again perishes; this is called the mark of the establishment of non-existent causes. Mahamati! What is called the mark of the establishment of non-existent nature: space, extinction, parinirvana, the unmade, clinging to nature and establishing it. These are apart from nature and non-nature, and all dharmas are like the horns of rabbits and horses, like the appearance of a hanging hair, apart from being and non-being; this is called the mark of the establishment of non-existent nature. Establishing and slandering are the false imaginations of fools who do not well observe the mind-measure manifested by their own minds; they are not the sages. Therefore one should study to leave the evil views of establishing and slandering.

「復次，大慧！菩薩摩訶薩善知心、意、意識、五法、自性、二無我相，趣究竟。為安眾生故，作種種類像，如妄想自性處依於緣起。譬如眾色如意寶珠，普現一切諸佛剎土，一切如來大眾集會，悉於其中聽受經法。所謂一切法如幻、如夢、光影、水月，於一切法，離生滅斷常，及離聲聞、緣覺之法，得百千三昧，乃至百千億那由他三昧。得三昧已，遊諸佛剎供養諸佛。生諸天宮，宣揚三寶。示現佛身，聲聞、菩薩大眾圍繞，以自心現量，度脫眾生，分別演說外性無性，悉令遠離有無等見。」

"Furthermore, Mahamati! A Bodhisattva-Mahasattva well knows mind, intellect, consciousness, the five dharmas, self-nature, and the marks of the two non-selves, and heads toward the ultimate. In order to settle beings, he makes various kinds of images, like false-imagination self-nature places depending on dependent origination. Like a wish-fulfilling jewel of many colors that appears everywhere in all the Buddha lands, and in the great assemblies of all the Tathagatas, all hearing and receiving the sutras and Dharma there. All dharmas are like illusions, dreams, light and shadow, the moon in water; regarding all dharmas, he is apart from birth and extinction, annihilation and permanence, and apart from the dharmas of shravakas and pratyekabuddhas, and attains hundreds of thousands of samadhis, even hundreds of thousands of billions of nayuta samadhis. Having attained samadhi, he travels to the Buddha lands and makes offerings to the Buddhas. He is born in the heavenly palaces and proclaims the Three Jewels. He manifests the Buddha body, surrounded by assemblies of shravakas and Bodhisattvas, and using the mind-measure manifested by his own mind, he liberates beings, discriminating and explaining the nature-lessness of external nature, and lets them all leave the views of being and non-being and the like."

爾時，世尊欲重宣此義，而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「心量世間，佛子觀察，種類之身，

"The mind-measure world, the sons of the Buddha contemplate, the bodies of kinds,

離所作行，得力神通，自在成就。」

Apart from created conduct, they attain power and spiritual powers, and accomplish sovereignty."

爾時，大慧菩薩摩訶薩復請佛言：「唯願世尊為我等說一切法空、無生、無二、離自性相。我等及餘諸菩薩眾，覺悟是空、無生、無二、離自性相已，離有無妄想，疾得阿耨多羅三藐三菩提。」

At that time the Bodhisattva-Mahasattva Mahamati again asked the Buddha: "I only wish the World-Honored One would speak for us of all dharmas as empty, unborn, non-dual, and apart from self-nature marks. We and the other assemblies of Bodhisattvas, having awakened to this emptiness, non-birth, non-duality, and freedom from self-nature marks, will leave the false imagination of being and non-being and quickly attain anuttara-samyak-sambodhi."

爾時，世尊告大慧菩薩摩訶薩言：「諦聽！諦聽！善思念之。今當為汝廣分別說。」

At that time the World-Honored One told the Bodhisattva-Mahasattva Mahamati: "Listen carefully! Listen carefully! Reflect well. Now I shall explain it widely for you."

大慧白佛言：「善哉！世尊！唯然受教。」

Mahamati said to the Buddha: "Good! World-Honored One! Yes, I receive your teaching."

佛告大慧：「空空者，即是妄想自性處。大慧！妄想自性計著者，說空、無生、無二、離自性相。大慧！彼略說七種空。謂：相空、性自性空、行空、無行空、一切法離言說空、第一義聖智大空、彼彼空。云何相空？謂：一切性自共相空，觀展轉積聚故；分別無性，自共相不生。自他俱性無性，故相不住，是故說一切性相空。是名相空。云何性自性空？謂：自己性自性不生，是名一切法性自性空。是故說性自性空。云何行空？謂：陰離我我所，因所成，所作業方便生。是名行空。大慧！即此如是行空，展轉緣起自性無性，是名無行空。云何一切法離言說空？謂：妄想自性無言說，故一切法離言說，是名一切法離言說空。云何一切法第一義聖智大空？謂：得自覺聖智，一切見過習氣空，是名一切法第一義聖智大空。云何彼彼空？謂：於彼無彼空，是名彼彼空。大慧！譬如鹿子母舍，無象馬牛羊等，非無比丘眾，而說彼空。非舍舍性空，亦非比丘比丘性空，非餘處無象馬，是名一切法自相。彼於彼無彼，是名彼彼空。是名七種空。彼彼空者，是空最麁，汝當遠離。大慧！不自生，非不生，除住三昧，是名無生。離自性，即是無生。離自性剎那相續流注及異性現，一切性離自性，是故一切性離自性。云何無二？謂一切法，如冷熱、如長短、如黑白。大慧！一切法無二，非於涅槃彼生死，非於生死彼涅槃。異相因有性故，是名無二。如涅槃、生死，一切法亦如是。是故空、無生、無二、離自性相，應當修學。」

The Buddha told Mahamati: "Emptiness, so called, is the place of the self-nature of false imagination. Mahamati! Only those who cling to the self-nature of false imagination speak of emptiness, non-birth, non-duality, and freedom from self-nature marks. Mahamati! There I will briefly describe seven kinds of emptiness. They are: emptiness of marks, emptiness of self-nature of nature, emptiness of conduct, emptiness of non-conduct, emptiness in that all dharmas are apart from speech, the great emptiness of the noble wisdom of the first principle, and emptiness of this and that. What is emptiness of marks? It is that the self and common marks of all natures are empty, observing the accumulation in turn; discriminating non-nature, the self and common marks do not arise. The nature or non-nature of self, other, and both: thus marks do not abide, and so it is said that the marks of all natures are empty. This is called emptiness of marks. What is emptiness of self-nature of nature? It is that one's own self-nature of nature is unborn; this is called the emptiness of the self-nature of nature of all dharmas. Therefore it is called emptiness of self-nature of nature. What is emptiness of conduct? It is that the aggregates are apart from self and what belongs to self, accomplished through causes, arising from the skillful means of the karma made. This is called emptiness of conduct. Mahamati! Just this emptiness of conduct, dependent origination in turn, is the self-nature without nature, and this is called emptiness of non-conduct. What is the emptiness that all dharmas are apart from speech? It is that the self-nature of false imagination has no speech, so all dharmas are apart from speech; this is called the emptiness of all dharmas being apart from speech. What is the great emptiness of the noble wisdom of the first principle of all dharmas? It is attaining self-realized noble wisdom, with the habit-energy of the faults of all views empty; this is called the great emptiness of the noble wisdom of the first principle of all dharmas. What is emptiness of this and that? It is that where there is that, there is no that, empty; this is called emptiness of this and that. Mahamati! It is like the residence of Mrigaramatri, where there are no elephants, horses, oxen, sheep, and the like; it is not that there is no assembly of monks, yet one says it is empty there. It is not that the nature of the residence is empty as a residence, nor that the monk-nature of the monks is empty, nor that there are no elephants and horses elsewhere; this is called the self-mark of all dharmas. Where there is that, there is no that: this is called emptiness of this and that. These are called the seven kinds of emptiness. The emptiness of this and that is the coarsest emptiness, and you should leave it behind. Mahamati! Not self-born does not mean not born; apart from dwelling in samadhi, this is called non-birth. Apart from self-nature is non-birth. Apart from self-nature, the instantaneous continuous flow and the manifestation of different natures: all natures are apart from self-nature, so all natures are apart from self-nature. What is non-duality? It is that all dharmas are like cold and heat, like long and short, like black and white. Mahamati! All dharmas are non-dual; it is not that in nirvana there is birth and death, nor that in birth and death there is nirvana. Different marks exist because of nature; this is called non-duality. As with nirvana and birth and death, so too are all dharmas. Therefore emptiness, non-birth, non-duality, and freedom from self-nature marks should be studied."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「我常說空法，遠離於斷常，

"I always speak of the Dharma of emptiness, far from annihilation and permanence,

生死如幻夢，而彼業不壞。

Birth and death are like illusions and dreams, yet those karmas are not destroyed.

虛空及涅槃，滅二亦如是，

Space and nirvana, and extinction these two are likewise,

愚夫作妄想，諸聖離有無。」

Fools make false imaginations, and the sages are apart from being and non-being."

爾時，世尊復告大慧菩薩摩訶薩言：「大慧！空、無生、無二、離自性相，普入諸佛一切修多羅。凡所有經，悉說此義。諸修多羅，悉隨眾生悕望心故，為分別說，顯示其義，而非真實在於言說。如鹿渴想，誑惑群鹿。鹿於彼相，計著水性，而彼水無。如是一切修多羅所說諸法，為令愚夫發歡喜故，非實聖智在於言說。是故，當依於義，莫著言說。」

At that time the World-Honored One again told the Bodhisattva-Mahasattva Mahamati: "Mahamati! Emptiness, non-birth, non-duality, and freedom from self-nature marks pervade all the sutras of all the Buddhas. All the scriptures that exist speak of this meaning. All the sutras, following the hearts of beings' wishes, are explained for them, showing their meaning, and the reality is not in the words. Like the thirst-mirage that deceives herds of deer: the deer cling to that mark as the nature of water, yet there is no water there. In the same way, what all the sutras speak of regarding all dharmas is to make fools give rise to joy, and the real noble wisdom is not in the words. Therefore one should rely on the meaning and not cling to the words."

一切佛語心品之二

Chapter Two of All Buddha Words and Mind

爾時，大慧菩薩摩訶薩白佛言：「世尊！世尊修多羅說，如來藏自性清淨，轉三十二相，入於一切眾生身中，如大價寶，垢衣所纏。如來之藏常住不變，亦復如是，而陰、界、入垢衣所纏，貪欲恚痴不實妄想塵勞所汙，一切諸佛之所演說。云何世尊同外道說我，言有如來藏耶？世尊！外道亦說有常、作者離於求那，周遍不滅。世尊！彼說有我。」

At that time the Bodhisattva-Mahasattva Mahamati said to the Buddha: "World-Honored One! The World-Honored One says in the sutras that the Tathagata-garbha is by self-nature pure, turns the thirty-two marks, and enters the bodies of all beings, like a great precious jewel wrapped in a dirty garment. The womb of the Tathagata, abiding and unchanging, is also like this, yet is wrapped in the dirty garment of aggregates, realms, and sense bases, and stained by greed, desire, anger, ignorance, and the unreal false imaginations and defilements, as spoken by all Buddhas. Why does the World-Honored One speak of a self like the non-Buddhist teachers, and say there is a Tathagata-garbha? World-Honored One! The non-Buddhist teachers also say there is a permanent maker, apart from qualities, pervading and imperishable. World-Honored One! They say there is a self."

佛告大慧：「我說如來藏，不同外道所說之我。大慧！有時說空、無相、無願、如、實際、法性、法身、涅槃、離自性、不生不滅、本來寂靜、自性涅槃，如是等句，說如來藏已。如來、應供、等正覺，為斷愚夫畏無我句故，說離妄想無所有境界如來藏門。大慧！未來現在菩薩摩訶薩，不應作我見計著。譬如陶家，於一泥聚，以人工水木輪繩方便，作種種器。如來亦復如是，於法無我離一切妄想相，以種種智慧善巧方便，或說如來藏，或說無我。以是因緣故，說如來藏，不同外道所說之我。是名說如來藏。開引計我諸外道故，說如來藏，令離不實我見妄想，入三解脫門境界，悕望疾得阿耨多羅三藐三菩提，是故如來、應供、等正覺作如是說如來之藏。若不如是，則同外道所說之我。是故，大慧！為離外道見故，當依無我如來之藏。」

The Buddha told Mahamati: "What I speak of as the Tathagata-garbha is not the same as the self spoken of by non-Buddhist teachers. Mahamati! At times I speak of emptiness, signlessness, wishlessness, suchness, the true limit, dharma-nature, Dharma body, nirvana, freedom from self-nature, non-arising and non-ceasing, original stillness, and self-nature nirvana; with such phrases I have spoken of the Tathagata-garbha. The Tathagata, Arhat, Perfectly Enlightened One, in order to remove the fear of fools toward the phrase 'non-self,' spoke of the gate of the Tathagata-garbha, apart from false imagination and the realm of nothing existing. Mahamati! Bodhisattva-Mahasattvas of the future and present should not cling to a view of self. It is like a potter who, from a lump of clay, uses the skillful means of human labor, water, wood, wheel, and rope to make all kinds of vessels. The Tathagata is also like this: on the non-self of dharmas and apart from all marks of false imagination, he uses various wisdom and skillful means, sometimes speaking of the Tathagata-garbha, sometimes of non-self. For this reason, the Tathagata-garbha is spoken of, not the same as the self spoken of by non-Buddhist teachers. This is called speaking of the Tathagata-garbha. In order to open and guide the non-Buddhist teachers who cling to a self, he speaks of the Tathagata-garbha, so that they leave the unreal views of a self and false imagination, enter the realm of the three gates of liberation, and hope to quickly attain anuttara-samyak-sambodhi; therefore the Tathagata, Arhat, Perfectly Enlightened One speaks thus of the womb of the Tathagata. If it were not so, it would be the same as the self spoken of by the non-Buddhist teachers. Therefore, Mahamati, in order to leave the views of non-Buddhist teachers, one should rely on the Tathagata-garbha of non-self."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「人相續陰，緣與微塵，勝自在作，

"Person, continuity, aggregates, conditions, and atoms, the supreme and the sovereign as makers,

心量妄想。」

are all the false imagination of mind-measure."

爾時，大慧菩薩摩訶薩，觀未來眾生，復請世尊：「唯願為說修行無間，如諸菩薩摩訶薩修行者大方便。」

At that time the Bodhisattva-Mahasattva Mahamati, contemplating the beings of the future, again asked the World-Honored One: "I only wish you would speak of the uninterrupted practice, the great skillful means of the practitioners like the Bodhisattva-Mahasattvas."

佛告大慧：「菩薩摩訶薩成就四法，得修行者大方便。云何為四？謂：善分別自心現、觀外性非性、離生住滅見、得自覺聖智善樂，是名菩薩摩訶薩成就四法，得修行者大方便。云何菩薩摩訶薩善分別自心現？謂：如是觀三界唯心分齊，離我我所，無動搖、離去來，無始虛偽習氣所燻，三界種種色行繫縛，身財建立，妄想隨入現。是名菩薩摩訶薩善分別自心現。云何菩薩摩訶薩善觀外性非性？謂：炎、夢等一切性，無始虛偽妄想習因，觀一切性自性。菩薩摩訶薩作如是善觀外性非性，是名菩薩摩訶薩善觀外性非性。云何菩薩摩訶薩善離生住滅見？謂：如幻、夢一切性，自他俱性不生，隨入自心分齊故。見外性非性，見識不生及緣不積聚，見妄想緣生，於三界內外一切法不可得。見離自性，生見悉滅，知如幻等諸法自性，得無生法忍。得無生法忍已，離生住滅見，是名菩薩摩訶薩善分別離生住滅見。云何菩薩摩訶薩得自覺聖智善樂？謂：得無生法忍，住第八菩薩地。得離心、意、意識、五法、自性、二無我相，得意生身。」

The Buddha told Mahamati: "A Bodhisattva-Mahasattva who accomplishes four dharmas attains the great skillful means of practitioners. Which four dharmas? They are: well discriminating what is manifested by one's own mind, observing external nature as non-nature, leaving the views of arising, abiding, and ceasing, and attaining the good joy of self-realized noble wisdom; these are called the four dharmas whose accomplishment by a Bodhisattva-Mahasattva attains the great skillful means of practitioners. What is a Bodhisattva-Mahasattva's well discriminating of what is manifested by one's own mind? It is observing in this way that the three realms are only the boundary of the mind, apart from self and what belongs to self, without motion and apart from coming and going, perfumed by beginningless false habit-energy, bound by the various form-conducts of the three realms, the body and wealth established, false imagination entering and manifesting in accord. This is called a Bodhisattva-Mahasattva's well discriminating of what is manifested by one's own mind. What is a Bodhisattva-Mahasattva's well observing of external nature as non-nature? It is that a mirage, a dream, and all natures take the beginningless false imagination habit-cause as their cause, and he observes the self-nature of all natures. A Bodhisattva-Mahasattva who observes external nature as non-nature in this way, this is called a Bodhisattva-Mahasattva's well observing of external nature as non-nature. What is a Bodhisattva-Mahasattva's well leaving the views of arising, abiding, and ceasing? It is that all natures are like illusions and dreams, the natures of self, other, and both are unborn, because one enters in accord with the boundary of one's own mind. Seeing external nature as non-nature, seeing that consciousness does not arise and that conditions do not accumulate, seeing false imagination as arising from conditions, one finds nothing at all in all dharmas within and without the three realms. Seeing apart from self-nature, the views of arising are all extinguished; knowing the self-nature of dharmas like illusions, one attains the forbearance of the non-arising of dharmas. Having attained the forbearance of non-arising, one is apart from the views of arising, abiding, and ceasing; this is called a Bodhisattva-Mahasattva's well discriminating the leaving of the views of arising, abiding, and ceasing. What is a Bodhisattva-Mahasattva's attaining the good joy of self-realized noble wisdom? It is attaining the forbearance of non-arising, and dwelling on the eighth Bodhisattva ground. One attains freedom from mind, intellect, consciousness, the five dharmas, self-nature, and the marks of the two non-selves, and attains the mind-made body."

「世尊！意生身者，何因緣？」

"World-Honored One! What are the causes and conditions of the mind-made body?"

佛告大慧：「意生者，譬如意去，迅疾無礙，故名意生。譬如意去，石壁無礙，於彼異方無量由延，因先所見，憶念不忘，自心流注不絕，於身無障礙生。大慧！如是意生身，得一時俱。菩薩摩訶薩意生身，如幻三昧力自在神通，妙相莊嚴，聖種類身，一時俱生。猶如意生，無有障礙，隨所憶念本願境界，為成熟眾生，得自覺聖智善樂。如是菩薩摩訶薩，得無生法忍，住第八菩薩地，轉捨心、意、意識、五法、自性、二無我相身，及得意生身，得自覺聖智善樂。是名菩薩摩訶薩成就四法，得修行者大方便。當如是學。」

The Buddha told Mahamati: "What is called mind-made: like the mind going, swift and unobstructed, so it is called mind-made. Like the mind going, unobstructed by stone walls, in places in different directions for immeasurable yojanas, because of what was seen before, remembered and not forgotten, the flow of one's own mind not breaking, one is born without obstruction in the body. Mahamati! Such a mind-made body is attained and manifests all at once. The mind-made body of a Bodhisattva-Mahasattva, by the power of illusion-like samadhi and sovereign spiritual powers, adorned with wondrous marks, the body of the noble kind, is born all at once. Like mind-made, without obstruction, following the realm of original vows that he remembers, in order to bring beings to maturity, he attains the good joy of self-realized noble wisdom. Thus a Bodhisattva-Mahasattva, having attained the forbearance of non-arising and dwelling on the eighth Bodhisattva ground, turns away from the body of mind, intellect, consciousness, the five dharmas, self-nature, and the marks of the two non-selves, and attains the mind-made body and attains the good joy of self-realized noble wisdom. These are called the four dharmas whose accomplishment by a Bodhisattva-Mahasattva attains the great skillful means of practitioners. One should study thus."

爾時大慧菩薩摩訶薩復請世尊：「唯願為說一切諸法緣因之相，以覺緣因相故，我及諸菩薩離一切性，有無妄見；無妄想見，漸次俱生。」

At that time the Bodhisattva-Mahasattva Mahamati again asked the World-Honored One: "I only wish you would speak of the marks of conditions and causes of all dharmas, so that, through awareness of the marks of conditions and causes, I and all the Bodhisattvas may leave the false views of existence and non-existence of all natures; without false-imagination views, gradual and simultaneous."

佛告大慧：「一切法二種緣相，謂外及內。外緣者，謂泥團柱輪繩水木人工諸方便緣，有瓶生。如泥瓶、縷疊、草蓆、種芽、酪酥等，方便緣生，亦復如是。是名外緣前後轉生。云何內緣？謂無明、愛、業等法，得緣名，從彼生陰、界、入法，得緣所起名。彼無差別，而愚夫妄想。是名內緣法。大慧！彼因者有六種，謂：當有因、相續因、相因、作因、顯示因、待因。當有因者，作因已，內外法生。相續因者，作攀緣已，內外法生陰種子等。相因者，作無間相，相續生。作因者，作增上事，如轉輪王。顯示因者，妄想事生已，相現作所作，如燈照色等。待因者，滅時作相續斷，不妄想性生。大慧！彼自妄想相愚夫，不漸次生，不俱生。所以者何？若復俱生者，作所作無分別，不得因相故。若漸次生者，不得我相故。漸次生不生，如不生子，無父名。大慧！漸次生相續方便不然，但妄想耳。因攀緣次第、增上緣等生所生故。大慧！漸次生不生，妄想自性計著相故。漸次俱不生，自心現受用故。自相共相外性非性。大慧！漸次俱不生，除自心現，不覺妄想故相生。是故因緣作事方便相，當離漸次俱見。」

The Buddha told Mahamati: "All dharmas have two kinds of marks of conditions, namely outer and inner. What are called outer conditions: the lump of clay, the post, the wheel, the rope, water, wood, and human labor, the various skillful-means conditions, and only then does a pot arise. Like the clay pot, the stacked thread, the grass mat, the seed sprout, the curd and butter, and so on, arising through skillful-means conditions; so too it is the same. These are called outer conditions arising in turn before and after. What are inner conditions? They are ignorance, craving, karma, and the like, the dharmas that attain the name of conditions, from which the dharmas of aggregates, realms, and sense bases arise, attaining the name of what conditions give rise to. They have no distinction, yet fools imagine falsely. These are called the inner condition dharmas. Mahamati! The causes there are of six kinds, namely: the cause that will exist, the continuity cause, the mark cause, the making cause, the showing cause, and the depending cause. The cause that will exist: when the cause is made, inner and outer dharmas arise. The continuity cause: when clinging is made, inner and outer dharmas arise, the seeds of aggregates and so on. The mark cause: making an uninterrupted mark and arising in continuity. The making cause: making a dominant condition, like a wheel-turning king. The showing cause: when false-imagination matters have arisen, the maker and what is made appear, like a lamp illuminating forms and so on. The depending cause: at the time of cessation, the making cuts off the continuity and nature without false imagination arises. Mahamati! Those fools of self-false-imagination marks do not arise gradually and do not arise simultaneously. Why? If they arose simultaneously, there would be no distinction between maker and what is made, and the causal mark could not be obtained. If they arose gradually, the mark of self could not be obtained. Gradual arising is not arising; like having no child born, there is no name of father. Mahamati! The skillful means of gradual-arising continuity is not right and is merely false imagination. By clinging, succession, dominant conditions, and so on, what arises from them arises. Mahamati! Gradual arising is not arising, because of the clinging mark of the self-nature of false imagination. Gradual and simultaneous both do not arise, because of the enjoyment manifested by one's own mind. Self-mark and common mark, external nature as non-nature. Mahamati! Gradual and simultaneous both do not arise, except for what one's own mind manifests, because marks arise through not being aware of false imagination. Therefore one should leave the views of gradual and simultaneous regarding the skillful-means marks of causes and conditions in doing things."

爾時，世尊欲重宣此義，而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「一切都無生，亦無因緣滅，

"All is unborn, and there is no extinction of causes and conditions either,

於彼生滅中，而起因緣想。

Within that arising and ceasing, one yet gives rise to the thought of causes and conditions.

非遮滅復生，相續因緣起，

It is not that after the extinction is blocked there is arising again; continuity and causes and conditions arise,

唯為斷凡愚，痴惑妄想緣。

Only to cut off the false-imagination conditions of the ignorant and confused.

有無緣起法，是悉無有生，

The dharmas of dependent origination of being and non-being, all of these are without arising,

習氣所迷轉，從是三有現。

Deluded by habit-energy they turn, and from this the three existences appear.

真實無生緣，亦復無有滅，

In truth there is no arising condition and no extinction either,

觀一切有為，猶如虛空華。

Observe all conditioned things as like flowers in space.

攝受及所攝，捨離惑亂見，

What takes and what is taken, give up the confused and deluded views,

非已生當生，亦復無因緣。

It is not already born, nor to be born, and there are no causes and conditions either.

一切無所有，斯皆是言說。」

All is nothing existing; these are only words."

爾時，大慧菩薩摩訶薩復白佛言：「世尊！唯願為說言說妄想相心經。(此同上佛語心也)世尊！我及餘菩薩摩訶薩，若善知言說妄想相心經，則能通達言說所說二種義，疾得阿耨多羅三藐三菩提，以言說所說二種趣，淨一切眾生。」

At that time Mahamati, the Bodhisattva Mahasattva, said further to the Buddha: “World-Honored One! I beg you to teach the sutra of the mind of the characteristic of verbal discrimination (this is the same as the “mind of the Buddha’s words” above). World-Honored One! If I and the other Bodhisattvas Mahasattvas are well versed in the sutra of the mind of the characteristic of verbal discrimination, we will penetrate the two meanings of what is spoken and the speaking, quickly attain anuttara-samyak-sambodhi, and by means of the two paths of speaking and what is spoken, purify all sentient beings.”

佛告大慧：「諦聽諦聽，善思念之，當為汝說。」

The Buddha told Mahamati: “Listen carefully, listen carefully, and reflect well, and I will explain it for you.”

大慧白佛言：「善哉，世尊！唯然受教。」

Mahamati said to the Buddha: “Good, World-Honored One! Yes, I receive your instruction.”

佛告大慧：「有四種言說妄想相，謂：相言說、夢言說、過妄想計著言說、無始妄想言說。相言說者，從自妄想色相計著生。夢言說者，先所經境界，隨憶念生，從覺已境界無性生。過妄想計著言說者，先怨所作業，隨憶念生。無始妄想言說者，無始虛偽計著過自種習氣生。是名四種言說妄想相。」

The Buddha told Mahamati: “There are four kinds of characteristics of verbal discrimination, namely: verbal discourse about marks, dream discourse, discourse arising from clinging to past discrimination, and beginningless discriminative discourse. Verbal discourse about marks arises from clinging to the characteristics of form, which one’s own imagination has projected. Dream discourse arises from remembering realms experienced earlier, and arises from the realm without self-nature after awakening. Discourse from clinging to past discrimination arises from remembering deeds done earlier by enemies and foes. Beginningless discriminative discourse arises from beginningless false clinging to error and from the habit energies one has planted oneself. These are called the four kinds of characteristics of verbal discrimination.”

爾時大慧菩薩摩訶薩，復以此義勸請世尊：「唯願更說言說妄想所現境界。世尊！何處、何故、云何、何因，眾生妄想言說生？」

At that time Mahamati, the Bodhisattva Mahasattva, again used this meaning to urge the World-Honored One: “I beg you to speak further about the realms manifested by verbal discrimination. World-Honored One! Where, why, how, and from what cause do sentient beings’ discriminative words arise?”

佛告大慧：「頭胸喉鼻唇舌齗齒和合出音聲。」

The Buddha told Mahamati: “The head, chest, throat, nose, lips, tongue, gums, and teeth come together and only then produce sound.”

大慧白佛言：「世尊！言說妄想為異為不異？」

Mahamati said to the Buddha: “World-Honored One! Are speech and discrimination different or not different?”

佛告大慧：「言說、妄想非異非不異。所以者何？謂彼因生相故。大慧！若言說、妄想異者，妄想不應是因。若不異者，語不顯義，而有顯示。是故非異非不異。」

The Buddha told Mahamati: “Speech and discrimination are neither different nor not different. Why? Because they are caused by the characteristic of arising. Mahamati! If speech and discrimination were different, discrimination should not be the cause. If they were not different, language could not reveal meaning, yet it does reveal it. So they are neither different nor not different.”

大慧復白佛言：「世尊！為言說即是第一義，為所說者是第一義？」

Mahamati said further to the Buddha: “World-Honored One! Is speech itself the supreme meaning, or is what is spoken the supreme meaning?”

佛告大慧：「非言說是第一義，亦非所說是第一義。所以者何？謂第一義聖樂言說所入是第一義，非言說是第一義。第一義者，聖智自覺所得，非言說妄想覺境界。是故言說、妄想，不顯示第一義。言說者，生滅動搖展轉因緣起。若展轉因緣起者，彼不顯示第一義。大慧！自他相無性故，言說相不顯示第一義。復次，大慧！隨入自心現量故，種種相外性非性，言說、妄想不顯示第一義。是故，大慧！當離言說、諸妄想相。」

The Buddha told Mahamati: “It is not that speech is the supreme meaning, nor that what is spoken is the supreme meaning. Why? What is called the supreme meaning is the noble joy, and what speech enters into is the supreme meaning, but speech itself is not the supreme meaning. The supreme meaning is what is attained by the self-realization of noble wisdom, and is not a realm known by verbal discrimination. So speech and discrimination do not reveal the supreme meaning. What is called speech arises with arising and ceasing, shaking and moving, and from conditions in succession. If it arises from conditions in succession, it does not reveal the supreme meaning. Mahamati! Because self and other characteristics have no self-nature, the characteristic of speech does not reveal the supreme meaning. Furthermore, Mahamati! Because one enters into the measure of what one’s own mind manifests, the nature of various outer marks is neither existent nor non-existent, and speech and discrimination do not reveal the supreme meaning. Therefore, Mahamati, you should leave speech and all characteristics of discrimination.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「諸性無自性，亦復無言說，

“All natures have no self-nature, and have no speech either,

甚深空空義，愚夫不能了。

the meaning of profound emptiness of emptiness is not understood by fools.

一切性自性，言說法如影，

The self-nature of all natures, and speech and dharmas, are like shadows;

自覺聖智子，實際我所說。」

the sons of self-realized noble wisdom are in truth what I have spoken of.”

爾時，大慧菩薩摩訶薩復白佛言：「世尊！唯願為說離一異、俱不俱、有無非有非無、常無常，一切外道所不行，自覺聖智所行，離妄想自相共相，入於第一真實之義。諸地相續漸次上上增進清淨之相，隨入如來地相，無開發本願。譬如眾色摩尼境界無邊相行，自心現趣部分之相一切諸法。我及餘菩薩摩訶薩，離如是等妄想自性自共相見，疾得阿耨多羅三藐三菩提，令一切眾生，一切安樂，具足充滿。」

At that time Mahamati, the Bodhisattva Mahasattva, said further to the Buddha: “World-Honored One! I beg you to explain the meaning of entering the first ultimate truth, which is free from one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent, which no outsiders practice, which is practiced by self-realized noble wisdom, and which is free of the self-characteristic and common characteristic of discrimination. The stages continue and advance step by step, increasing in the mark of purity, following into the mark of the Tathagata stage, with no development of original vow. Like the many-colored mani jewel, whose realm of boundless marks is moved, the marks of the aspects of what one’s own mind manifests are all dharmas. If I and the other Bodhisattvas Mahasattvas leave these views of the self-nature, self-characteristic, and common characteristic of discrimination, we shall quickly attain anuttara-samyak-sambodhi, and bring all sentient beings complete peace and joy, fully endowed and fulfilled.”

佛告大慧：「善哉，善哉！汝能問我如是之義，多所安樂，多所饒益，哀愍一切諸天世人。」

The Buddha told Mahamati: “Good, good! You are able to ask me about such a meaning, which brings much peace and joy and much benefit, out of compassion for all gods and humans.”

佛告大慧：「諦聽，諦聽！善思念之！吾當為汝分別解說。」

The Buddha told Mahamati: “Listen carefully, listen carefully! Reflect well! I shall explain it for you in detail.”

大慧白佛言：「善哉，世尊！唯然受教。」

Mahamati said to the Buddha: “Good, World-Honored One! Yes, I receive your instruction.”

佛告大慧：「不知心量愚痴凡夫，取內外性，依於一異、俱不俱、有無非有非無、常無常，自性習因計著妄想。譬如群鹿，為渴所逼，見春時炎，而作水想，迷亂馳趣，不知非水。如是愚夫，無始虛偽妄想所燻，三毒燒心，樂色境界，見生住滅，取內外性，墮於一異、俱不俱、有無非有非無、常無常想，妄見攝受。如乾闥婆城，凡愚無智而起城想，無始習氣計著想現。彼非有城非無城，如是外道無始虛偽習氣計著，依於一異、俱不俱、有無非有非無、常無常見，不能了知自心現量。譬如有人，夢見男女為馬車步，城邑園林山河浴池種種莊嚴，自身入中，覺已憶念。大慧！於意云何？如是士夫，於前所夢憶念不捨，為黠慧不？」

The Buddha told Mahamati: “Ignorant ordinary people, not knowing the measure of the mind, grasp the inner and outer natures and, relying on one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent, cling to discrimination, taking the habit energy of self-nature as the cause. It is like a herd of deer, pressed by thirst, who see the spring heat haze and think of it as water, run about in confusion, and do not know it is not water. Fools like these, perfumed by beginningless false discrimination, with their hearts burned by the three poisons, delighting in the realm of form, see arising, abiding, and ceasing, grasp inner and outer natures, and fall into thoughts of one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent, and are wrongly drawn in by these views. Like the city of the gandharvas, ordinary fools without wisdom give rise to the thought of a city, the thought of clinging from beginningless habit energies appearing before them. There is neither a city there nor no city; thus outsiders cling through beginningless false habit energies, relying on the views of one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent, and cannot understand what their own mind manifests. It is like a person who dreams of men and women, carriages and horses, foot soldiers, towns and gardens, mountains, rivers, bathing pools, and various splendors, and enters among them in his own person, and when he wakes still remembers them. Mahamati! What do you think? Is such a person, who cannot let go of the memory of his earlier dream, to be counted as intelligent?”

大慧白佛言：「不也。世尊！」

Mahamati said to the Buddha: “No, World-Honored One!”

佛告大慧：「如是凡夫，惡見所噬，外道智慧，不知如夢自心現量，依於一異、俱不俱、有無非有非無、常無常見。譬如畫像，不高不下，而彼凡愚，作高下想。如是未來外道惡見習氣充滿，依於一異、俱不俱、有無非有非無、常無常見，自壞壞他。餘離有無無生之論，亦說言無。謗因果見，拔善根本，壞清淨因。勝求者，當遠離去，作如是說：『彼墮自他俱見、有無妄想已，墮建立誹謗。以是惡見，當墮地獄。』譬如翳目見有垂髮，謂眾人言：『汝等觀此而是垂髮，畢竟非性非無性，見不見故。』如是外道妄見悕望，依於一異、俱不俱、有無非有非無、常無常見，誹謗正法，自陷陷他。譬如火輪非輪，愚夫輪想，非有智者。如是外道惡見悕望，依於一異、俱不俱、有無非有非無、常無常想，一切性生。譬如水泡，似摩尼珠，愚小無智，作摩尼想，計著追逐。而彼水泡，非摩尼非非摩尼，取不取故。如是外道惡見妄想習氣所燻，於無所有，說有生；緣有者，言滅。

The Buddha told Mahamati: “Ordinary people like this, devoured by evil views and with the wisdom of outsiders, do not know that what their own mind manifests is like a dream, and rely on the views of one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent. It is like a painted figure that is neither high nor low, yet those fools form the thought of high and low. In the future, outsiders full of evil views and habit energies, relying on the views of one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent, will ruin themselves and also ruin others. Others, leaving the doctrines of being, non-being, and non-arising, also say there is nothing. They slander the view of cause and effect, pull out the root of goodness, and destroy the pure cause. Those who seek victory should stay far away from them and say this: ‘They have fallen into the views of self, other, and both, and into the discrimination of being and non-being, and fallen into affirming and denying. Because of these evil views, they should fall into hell.’ It is like one with a clouded eye who sees hair hanging in the air and says to the multitude: ‘Look at this,’ though that hanging hair is in the end neither a real thing nor a non-thing, because of seeing and not seeing. Outsiders like these with false views and hopes, relying on the views of one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent, slander the true Dharma, falling themselves and making others fall. It is like a whirling firebrand, which is not a wheel, but a fool thinks of it as a wheel, which a wise person does not. Outsiders like these with evil views and hopes, relying on the thoughts of one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent, say that all natures arise. It is like a water bubble that resembles a mani pearl; the ignorant and foolish take it to be a mani pearl and cling to it and chase after it. But that water bubble is neither a mani pearl nor not a mani pearl, because of grasping and not grasping. Outsiders like these, perfumed by evil views, discriminations, and habit energies, say that what has nothing arises into being; and those who depend on being say it ceases.

「復次，大慧！有三種量，五分論，各建立已，得聖智自覺。離二自性事而作有性妄想計著。大慧！心、意、意識身心轉變，自心現攝所攝，諸妄想斷。如來地自覺聖智修行者，不應於彼作性非性想。若復修行者，如是境界，性非性攝取想生者，彼即取長養，及取我人。大慧！若說彼性自性共相，一切皆是化佛所說，非法佛說。又諸言說，悉由愚夫悕望見生，不為別建立趣自性法，得聖智自覺三昧樂住者，分別顯示。譬如水中有樹影現，彼非影非非影，非樹形非非樹形。如是外道見習所燻，妄想計著，依於一異、俱不俱、有無非有非無、常無常想，而不能知自心現量。譬如明鏡，隨緣顯現一切色像而無妄想。彼非像非非像，而見像非像。妄想愚夫而作像想。如是外道惡見，自心像現，妄想計著，依於一異、俱不俱、有無非有非無、常無常見。譬如風水和合出聲，彼非性非非性。如是外道惡見妄想，依於一異、俱不俱、有無非有非無、常無常見。譬如大地無草木處，熱炎川流，洪浪雲湧。彼非性非非性，貪無貪故。如是愚夫，無始虛偽習氣所燻，妄想計著，依生住滅、一異、俱不俱、有無非有非無、常無常，緣自住事門，亦復如彼熱炎波浪。譬如有人，呪術機發。以非眾生數，毘舍闍鬼方便合成，動搖雲為。凡愚妄想，計著往來。如是外道惡見悕望，依於一異、俱不俱、有無非有非無、常無常見，戲論計著，不實建立。大慧！是故欲得自覺聖智事，當離生住滅、一異、俱不俱、有無非有非無、常無常等惡見妄想。」

“Furthermore, Mahamati! There are three kinds of measure and the five-part argument, each established, and attaining the self-realization of noble wisdom. Leaving the matter of the two kinds of self-nature, one clings to the discrimination of having a nature. Mahamati! Mind, mentation, and consciousness change body and mind, what one’s own mind manifests is the grasper and the grasped, and all discriminations are cut off. Practitioners of the self-realized noble wisdom of the Tathagata stage should not form the thought of nature or non-nature there. If a practitioner, in such a realm, gives rise to the thought of grasping nature or non-nature, he takes nourishment and grasps a self and a person. Mahamati! If it is said that the self-nature and common characteristic of those natures were all spoken by the transformation Buddha, they were not spoken by the Dharma Buddha. And all speech arises from the hopeful views of fools, and is not set forth for those who separately establish the path of the nature of dharmas and attain the joyful abiding of the samadhi of noble self-realization. It is like the reflection of a tree appearing in water; it is neither a reflection nor not a reflection, neither the form of a tree nor not the form of a tree. Outsiders like these, perfumed by the habits of their views, cling through discrimination, relying on the thoughts of one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent, and cannot know what their own mind manifests. It is like a bright mirror, which according to conditions shows all forms and images without discrimination. It is neither an image nor not an image, yet one sees images and non-images. Deluded fools take it as an image. Outsiders like these with evil views, the images of their own mind appearing, cling through discrimination, relying on the views of one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent. It is like wind and water combining to make a sound, which is neither a nature nor a non-nature. Outsiders like these with evil views and discriminations rely on the views of one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent. It is like a place on the great earth with no grass or trees, where the heat haze looks like a flowing river and great waves surge like clouds. It is neither a nature nor a non-nature, because of craving and non-craving. Fools like these, perfumed by beginningless false habit energies, cling through discrimination, relying on arising, abiding, ceasing, one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent, taking conditions as the gate of abiding in their own affairs, just like that heat haze and waves. It is like a person using a spell and a mechanism to set something in motion. Using something not counted among sentient beings, a pisaca ghost, as an expedient to put it together, it shakes and acts. Ordinary fools falsely discriminate and cling to its coming and going. Outsiders like these with evil views and hopes, relying on the views of one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent, cling to idle theories and establish what is not real. Mahamati! So if you wish to attain the matter of self-realized noble wisdom, you should leave the evil views and discriminations of arising, abiding, ceasing, one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「幻夢水樹影，垂髮熱時炎，

“Illusion, dream, a tree’s reflection in water, hair hanging in the air, the heat haze in hot weather,

如是觀三有，究竟得解脫。

observing the three realms of existence thus, one attains liberation in the end.

譬如鹿渴想，動轉迷亂心，

It is like a deer’s thirsty longing, a moving, confused mind;

鹿想謂為水，而實無水事。

the deer thinks it is water, but in fact there is no such thing as water.

如是識種子，動轉見境界，

So are the seeds of consciousness, which in moving see a realm,

愚夫妄想生，如為翳所翳。

the discrimination of the fool arises, as if covered by a cataract.

於無始生死，計著攝受性，

In beginningless birth and death, clinging and grasping at nature,

如逆㨝出㨝，捨離貪攝受，

is like driving out a wedge with a wedge (the received text has a rare character here, read as “wedge”), let go of craving and grasping,

如幻呪機發，浮雲夢電光。

like illusion, spell, and mechanism set in motion, floating clouds, dream, and lightning.

觀是得解脫，永斷三相續，

Observing thus one attains liberation and forever cuts off the continuity of the three characteristics,

於彼無有作，猶如炎虛空。

and there is no making there, like heat haze and empty space.

如是知諸法，則為無所知，

Knowing the dharmas thus is to have nothing to know,

言教唯假名，彼亦無有相。

verbal teaching is only a provisional name, and there are no marks there either.

於彼起妄想，陰行如垂髮，

There arises discrimination, and the aggregates’ activity is like hair hanging in the air,

如畫垂髮幻，夢乾闥婆城。

like a painting, hanging hair, illusion, dream, the gandharva city.

火輪熱時炎，無而現眾生，

Firebrand wheel, heat haze in hot weather, though nothing is there, sentient beings appear,

常無常一異，俱不俱亦然。

permanent, impermanent, one, different, both and not both are also like this.

無始過相續，愚夫痴妄想，

With the beginningless continuity of error, fools are deluded by discrimination,

明鏡水淨眼，摩尼妙寶珠，

bright mirror, water, a clear eye, the wondrous mani jewel,

於中現眾色，而實無所有。

in which many colors appear, but in truth there is nothing at all.

一切性顯現，如畫熱時炎，

All natures appear like a painting, like heat haze in hot weather,

種種眾色現，如夢無所有。

various colors appear like a dream with nothing there.”

「復次，大慧！如來說法，離如是四句，謂：一異、俱不俱、有無非有非無、常無常。離於有無建立誹謗分別。結集真諦、緣起、道滅、解脫。如來說法，以是為首。非性、非自在、非無因、非微塵、非時、非自性相續而為說法。復次，大慧！為淨煩惱爾炎障故，譬如商主，次第建立百八句無所有，善分別諸乘及諸地相。

“Furthermore, Mahamati! When the Tathagata teaches the Dharma, he leaves these four statements, namely: one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent. He leaves the discriminations of establishing and denying being and non-being. He compiles the truth, dependent origination, the path, cessation, and liberation. When the Tathagata teaches the Dharma, these come first. It is not spoken from nature, from a sovereign, from no cause, from atoms, from time, or from the continuity of self-nature. Furthermore, Mahamati! In order to purify afflictions and the obstruction of the knowable, like a caravan leader, he sets up in order the hundred and eight statements of nothing existing, and skillfully distinguishes the vehicles and the characteristics of the stages.

「復次，大慧！有四種禪。云何為四？謂：愚夫所行禪、觀察義禪、攀緣如禪、如來禪。云何愚夫所行禪？謂：聲聞、緣覺、外道修行者，觀人無我性，自相共相骨鎖，無常、苦、不淨相，計著為首。如是相不異觀，前後轉進，想不除滅，是名愚夫所行禪。云何觀察義禪？謂：人無我自相共相，外道自他俱無性已。觀法無我彼地相義，漸次增進，是名觀察義禪。云何攀緣如禪？謂：妄想二無我妄想，如實處不生妄想，是名攀緣如禪。云何如來禪？謂：入如來地，行自覺聖智相三種樂住，成辦眾生不思議事，是名如來禪。」

“Furthermore, Mahamati! There are four kinds of meditation. Which four? They are: the meditation practiced by fools, the meditation of investigating meaning, the meditation of clinging to suchness, and the Tathagata meditation. What is the meditation practiced by fools? Practitioners among Shravakas, Pratyekabuddhas, and outsiders observe the selflessness of persons, the self-characteristic and common characteristic as a skeleton chain, the characteristics of impermanence, suffering, and impurity, with clinging as the main thing. Such characteristics are observed without difference, advancing forward and back, and the thought is not eliminated; this is called the meditation practiced by fools. What is the meditation of investigating meaning? It is: the self-characteristic and common characteristic of the selflessness of persons, and the nonexistence of the self, other, and both of outsiders, are understood. One investigates the selflessness of dharmas and the meaning of the characteristics of those stages, advancing step by step; this is called the meditation of investigating meaning. What is the meditation of clinging to suchness? It is: the discrimination of the two selflessnesses is discrimination, and in the place of reality no discrimination arises; this is called the meditation of clinging to suchness. What is the Tathagata meditation? It is: entering the Tathagata stage, practicing the three joyful abidings of the characteristic of self-realized noble wisdom, and accomplishing inconceivable works for sentient beings; this is called the Tathagata meditation.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「凡夫所行禪，觀察相義禪，

“The meditation practiced by ordinary people, the meditation of investigating the meaning of marks,

攀緣如實禪，如來清淨禪。

the meditation of clinging to suchness as it is, and the pure meditation of the Tathagata.

譬如日月形，缽頭摩深嶮，

Like the form of the sun and moon, the deep and dangerous padma (lotus),

如虛空火燼，修行者觀察。

like empty space and burnt-out fire, so the practitioner observes.

如是種種相，外道道通禪，

Such various characteristics, the meditations of outsiders’ paths,

亦復墮聲聞，及緣覺境界，

also fall into the realms of Shravakas and Pratyekabuddhas,

捨離彼一切，則是無所有。

abandoning all those is to have nothing at all.

一切剎諸佛，以不思議手，

The Buddhas of all lands, with inconceivable hands,

一時摩其頂，隨順入如相。」

at once stroke the crown of his head, and he follows and enters into suchness.”

爾時，大慧菩薩摩訶薩復白佛言：「世尊！般涅槃者，說何等法，謂為涅槃？」

At that time Mahamati, the Bodhisattva Mahasattva, said further to the Buddha: “World-Honored One! What is called parinirvana; what dharma is it that is called nirvana?”

佛告大慧：「一切自性習氣，藏意識見習轉變，名為涅槃。諸佛及我涅槃，自性空事境界。

The Buddha told Mahamati: “When all the habit energies of self-nature, the storehouse, and the view-habits of consciousness are transformed, it is called nirvana. The nirvana of the Buddhas and my own is the realm of the matter of the emptiness of self-nature.

「復次，大慧！涅槃者，聖智自覺境界，離斷常妄想性非性。云何非常？謂自相共相妄想斷，故非常。云何非斷？謂一切聖去來現在得自覺，故非斷。大慧！涅槃不壞不死。若涅槃死者，復應受生相續。若壞者，應墮有為相。是故涅槃離壞離死。是故修行者之所歸依。

“Furthermore, Mahamati! What is called nirvana is the realm of noble wisdom’s self-realization, free of the discriminated nature of cutting off and permanence, of nature and non-nature. How is it not permanent? The self-characteristic and common characteristic of discrimination are cut off, so it is not permanent. How is it not cut off? All the sages of past, future, and present attain self-realization, so it is not cut off. Mahamati! Nirvana is not destroyed and does not die. If nirvana died, it would again have to take birth in continuity. If it were destroyed, it would fall into the characteristic of the conditioned. So nirvana is free of destruction and free of death. So it is the refuge of practitioners.

「復次，大慧！涅槃非捨非得，非斷非常，非一義非種種義。是名涅槃。

“Furthermore, Mahamati! Nirvana is not abandonment, not attainment, not cutting off, not permanence, not one meaning, and not various meanings. This is called nirvana.

「復次，大慧！聲聞、緣覺涅槃者，覺自相共相，不習近境界，不顛倒見，妄想不生。彼等於彼，作涅槃覺。

“Furthermore, Mahamati! The nirvana of Shravakas and Pratyekabuddhas: they know the self-characteristic and common characteristic, do not become habituated to realms, do not hold inverted views, and discrimination does not arise. Toward that, they form the realization of nirvana.

「復次，大慧！二種自性相。云何為二？謂：言說自性相計著；事自性相計著。言說自性相計著者，從無始言說虛偽習氣計著生。事自性相計著者，從不覺自心現分齊生。

“Furthermore, Mahamati! There are two kinds of self-nature characteristics. Which two? They are: clinging to the self-nature characteristic of speech, and clinging to the self-nature characteristic of things. Clinging to the self-nature characteristic of speech arises from clinging to beginningless false habit energies of speech. Clinging to the self-nature characteristic of things arises from not realizing the divisions of what one’s own mind manifests.

「復次，大慧！如來以二種神力建立，菩薩摩訶薩頂禮諸佛，聽受問義。云何二種神力建立？謂：三昧正受，為現一切身面言說神力，及手灌頂神力。大慧！菩薩摩訶薩初菩薩地，住佛神力，所謂入菩薩大乘照明三昧。入是三昧已，十方世界一切諸佛，以神通力，為現一切身面言說，如金剛藏菩薩摩訶薩，及餘如是相功德成就菩薩摩訶薩。大慧！是名初菩薩地。菩薩摩訶薩得菩薩三昧正受神力，於百千劫積集善根之所成就，次第諸地對治所治相，通達究竟至法雲地，住大蓮華微妙宮殿，坐大蓮華寶師子座，同類菩薩摩訶薩眷屬圍繞，眾寶瓔珞莊嚴其身，如黃金瞻蔔日月光明。諸最勝手從十方來，就大蓮華宮殿坐上而灌其頂。譬如自在轉輪聖王，及天帝釋太子灌頂，是名菩薩手灌頂神力。大慧！是名菩薩摩訶薩二種神力。若菩薩摩訶薩住二種神力，面見諸佛如來；若不如是，則不能見。復次，大慧！菩薩摩訶薩凡所分別三昧神足說法之行，是等一切，悉住如來二種神力。大慧！若菩薩摩訶薩離佛神力能辯說者，一切凡夫亦應能說。所以者何？謂不住神力故。大慧！山石樹木及諸樂器城郭宮殿，以如來入城威神力故，皆自然出音樂之聲，何況有心者。聾盲瘖瘂無量眾苦，皆得解脫。如來有如是等無量神力，利安眾生。」

“Furthermore, Mahamati! The Tathagata establishes by two kinds of spiritual power, so that Bodhisattvas Mahasattvas bow to the Buddhas and listen to and receive answers to their questions. What are the two kinds of established spiritual power? They are: the power of samadhi reception, in which he manifests for them all bodies, faces, and speech, and the power of anointing by hand. Mahamati! The Bodhisattva Mahasattva at the first Bodhisattva stage abides in the Buddha’s spiritual power, namely entering the samadhi of Bodhisattva Mahayana illumination. Having entered this samadhi, the Buddhas of all the worlds of the ten directions, by their supernormal power, manifest for them all bodies, faces, and speech, like Vajragarbha Bodhisattva Mahasattva and other Bodhisattvas Mahasattvas who have such characteristics and accomplished merit. Mahamati! This is called the first Bodhisattva stage. When a Bodhisattva Mahasattva obtains the spiritual power of Bodhisattva samadhi reception, it is accomplished through accumulating roots of goodness over a hundred thousand kalpas, with the successive stages counteracting what is to be counteracted, penetrating to the Dharma Cloud stage, abiding in a great lotus palace, sitting on a great lotus jeweled lion seat, surrounded by retinues of Bodhisattvas Mahasattvas of the same kind, his body adorned with many jeweled necklaces, like golden champaka flowers and the light of the sun and moon. The most supreme hands come from the ten directions and anoint his crown as he sits on the seat of the great lotus palace. It is like the free wheel-turning sage king, or like the crown prince of Indra being anointed; this is called the spiritual power of the Bodhisattva’s hand anointing. Mahamati! These are called the two kinds of spiritual power of Bodhisattvas Mahasattvas. If a Bodhisattva Mahasattva abides in the two kinds of spiritual power, he sees the Buddhas and Tathagatas face to face; if not, he cannot see them. Furthermore, Mahamati! All the practices that Bodhisattvas Mahasattvas distinguish, samadhi, supernormal powers, and teaching, all abide in the two kinds of spiritual power of the Tathagata. Mahamati! If Bodhisattvas Mahasattvas could speak eloquently apart from the Buddha’s spiritual power, then all ordinary people should be able to speak. Why? Because of not abiding in spiritual power. Mahamati! Mountains, stones, trees, and musical instruments, cities and palaces, because of the majestic spiritual power of the Tathagata’s entering the city, all naturally give forth the sound of music, how much more those who have minds. The deaf, blind, mute, and those with countless sufferings are all liberated. The Tathagata has such countless spiritual powers, to benefit and give peace to sentient beings.”

大慧菩薩復白佛言：「世尊！以何因緣，如來、應供、等正覺，菩薩摩訶薩住三昧正受時，及勝進地灌頂時，加其神力？」

The Bodhisattva Mahamati said further to the Buddha: “World-Honored One! By what cause and condition do the Tathagatas, Arhats, and Perfectly Awakened Ones give spiritual power to Bodhisattvas Mahasattvas when they abide in samadhi reception and when they are anointed at the stages of advancing excellence?”

佛告大慧：「為離魔業煩惱故，及不墮聲聞地禪故，為得如來自覺地故，及增進所得法故，是故如來、應供、等正覺，鹹以神力建立諸菩薩摩訶薩。若不以神力建立者，則墮外道惡見妄想，及諸聲聞眾魔悕望，不得阿耨多羅三藐三菩提。以是故，諸佛如來鹹以神力攝受諸菩薩摩訶薩。」

The Buddha told Mahamati: “In order to be free from the deeds of Mara and afflictions, and not fall into the meditation stages of Shravakas, in order to attain the Tathagata’s self-realized stage and to increase the dharmas attained, the Tathagatas, Arhats, and Perfectly Awakened Ones all use spiritual power to establish the Bodhisattvas Mahasattvas. If they were not established by spiritual power, they would fall into the evil views and discriminations of outsiders and the hopes of the many demons of the Shravakas, and could not attain anuttara-samyak-sambodhi. For this reason, the Buddhas and Tathagatas all use spiritual power to embrace the Bodhisattvas Mahasattvas.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「神力人中尊，大願悉清淨，

“Spiritual power, the most honored among humans, great vows wholly pure,

三摩提灌頂，初地及十地。」

samapatti, anointing, the first stage and the ten stages.”

爾時，大慧菩薩摩訶薩復白佛言：「世尊！佛說緣起，如是說因緣，不自說道。世尊！外道亦說因緣，謂：勝、自在、時、微塵生，如是諸性生。然，世尊所謂因緣生諸性，言說有間悉檀、無間悉檀(悉檀者，譯義或言宗、或言成、或言默)。世尊！外道亦說有無有生，世尊亦說無有生，生已滅。如世尊所說：『無明緣行，乃至老死』，此是世尊無因說，非有因說。世尊建立作如是說：『此有故彼有』，非建立漸生，觀外道說勝，非如來也。所以者何？世尊！外道說因，不從緣生而有所生。世尊說觀因有事，觀事有因。如是因緣雜亂，如是展轉無窮。」

At that time Mahamati, the Bodhisattva Mahasattva, said further to the Buddha: “World-Honored One! The Buddha speaks of dependent origination and speaks of causes and conditions in this way, but does not call it the Way himself. World-Honored One! Outsiders also speak of causes and conditions, namely: that natures arise from superior power, from a sovereign, from time, or from atoms. Yet, World-Honored One, what you call natures arising from causes and conditions is speech with a gap, siddhanta, and speech without a gap, siddhanta (siddhanta, in translation, is sometimes rendered as tenet, sometimes as accomplishment, sometimes as silence). World-Honored One! Outsiders also say that being and non-being arise; the World-Honored One also says that non-being arises, and having arisen it ceases. As the World-Honored One said: ‘Ignorance conditions formations, up to old age and death,’ this is the World-Honored One’s causeless teaching, not a teaching with a cause. The World-Honored One establishes it to say this: ‘Because this exists, that exists,’ and does not establish gradual arising; see the outsiders’ claim of a superior power; it is not the Tathagata’s. Why? World-Honored One! Outsiders speak of a cause and say that something arises without arising from conditions. The World-Honored One says that looking at causes there are things and looking at things there are causes. So causes and conditions are mixed up, and so it goes on without end.”

佛告大慧：「我非無因說，及因緣雜亂說。此有故彼有者，攝所攝非性，覺自心現量。大慧！若攝所攝計著，不覺自心現量，外境界性非性，彼有如是過，非我說緣起。我常說言：『因緣和合而生諸法』，非無因生。」

The Buddha told Mahamati: “I do not teach without cause, nor do I teach causes and conditions as mixed up. What is meant by ‘because this exists, that exists’ is that the grasper and the grasped are non-natures, and one realizes what one’s own mind manifests. Mahamati! If one clings to the grasper and the grasped, and does not realize what one’s own mind manifests, the nature and non-nature of outer realms, they have such faults, and what they hold is not what I teach as dependent origination. I always say: ‘Dharmas arise from the union of causes and conditions,’ and not from no cause.”

大慧復白佛言：「世尊！非言說有性，有一切性耶？世尊！若無性者，言說不生。世尊！是故言說有性，有一切性。」

Mahamati said further to the Buddha: “World-Honored One! Is it not that speech has a nature, and that is why there are all natures? World-Honored One! If there were no nature, speech would not arise. World-Honored One! So speech has a nature, and thus there are all natures.”

佛告大慧：「無性而作言說，謂兔角龜毛等，世間現言說，大慧！非性非非性，但言說耳。如汝所說，言說自性，有一切性者，汝論則壞。大慧！非一切剎土有言說。言說者，是作耳。或有佛剎瞻視顯法，或有作相、或有揚眉、或有動睛、或笑、或欠、或謦咳、或念剎土、或動搖。大慧！如瞻視，及香積世界，普賢如來國土，但以瞻視令諸菩薩得無生法忍，及殊勝三昧。是故，非言說有性有一切性。大慧！見此世界蚊蚋蟲蟻，是等眾生，無有言說，而各辦事。」

The Buddha told Mahamati: “There is speech even where there is no nature, such as rabbit horns and tortoise hair, which exist in the world as words. Mahamati! They are neither a nature nor a non-nature, but merely speech. As you say, that speech has a self-nature and so there are all natures, your argument is ruined. Mahamati! It is not that all Buddha-lands have speech. What is called speech is merely construction. Some Buddha-lands use gazing to reveal the Dharma, some use a sign, some raise the eyebrows, some move the eyes, some smile, some yawn, some clear the throat, some recall the land, some shake. Mahamati! Like gazing, and like the Fragrance Accumulation world and the land of Samantabhadra Tathagata, merely by gazing the Bodhisattvas there attain the forbearance of non-arising and excellent samadhis. So it is not that speech has a nature and so there are all natures. Mahamati! See the mosquitoes, gnats, insects, and ants of this world; these beings have no speech, yet each goes about its business.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「如虛空兔角，及與槃大子，

“Like empty space and rabbit horns, and the son of a barren woman,

無而有言說，如是性妄想。

though nothing is there, there is speech; such a nature is discrimination.

因緣和合法，凡愚起妄想，

Dharmas arise from the union of causes and conditions, and ordinary fools give rise to discrimination,

不能如實知，輪迴三有宅。」

and cannot know it as it is, the dwelling of the round of the three realms of existence.”

爾時，大慧菩薩摩訶薩復白佛言：「世尊！常聲者，何事說？」

At that time Mahamati, the Bodhisattva Mahasattva, said further to the Buddha: “World-Honored One! What is meant by ‘constant sound’? What matter is being spoken of?”

佛告大慧：「為惑亂。以彼惑亂，諸聖亦現，而非顛倒。大慧！如春時炎、火輪、垂髮、乾闥婆城、幻、夢、鏡像。世間顛倒，非明智也，然非不現。大慧！彼惑亂者，有種種現，非惑亂作無常。所以者何？謂離性非性故。大慧！云何離性非性惑亂？謂一切愚夫種種境界故。如彼恆河，餓鬼見不見故，無惑亂性；於餘現故，非無性。如是惑亂，諸聖離顛倒不顛倒。是故惑亂常，謂相相不壞故。大慧！非惑亂種種相妄想相壞，是故惑亂常。大慧！云何惑亂真實？若復因緣，諸聖於此惑亂，不起顛倒覺、非不顛倒覺。大慧！除諸聖，於此惑亂有少分想，非聖智事想。

The Buddha told Mahamati: “It is for the sake of delusion. Because of that delusion, the sages also appear, but it is not inversion. Mahamati! Like the spring heat haze, a firebrand wheel, hanging hair, the gandharva city, illusion, dream, and the image in a mirror. The inversion of the world is not clear wisdom, yet it is not that they do not appear. Mahamati! That delusion has various appearances, and it is not that delusion creates impermanence. Why? Because it is free of nature and non-nature. Mahamati! How is delusion free of nature and non-nature? It refers to the various realms of all fools. Like that Ganges River, hungry ghosts see it or do not see it, and there is no nature of delusion in it; it appears in other places, so it is not without nature. So for this delusion the sages leave inversion and non-inversion. So delusion is constant, namely that the mark and the mark are not destroyed. Mahamati! It is not that the various marks of delusion and the marks of discrimination are destroyed, and so delusion is constant. Mahamati! How is delusion real? If it is again by conditions, the sages toward this delusion give rise neither to an inverted realization nor to a non-inverted realization. Mahamati! Apart from the sages, others have a small portion of thought toward this delusion, which is not the thought of the matter of noble wisdom.

「大慧！凡有者，愚夫妄說，非聖言說。彼惑亂者，倒不倒妄想，起二種種性，謂：聖種性，及愚夫種性。聖種性者，三種分別。謂：聲聞乘、緣覺乘、佛乘。云何愚夫妄想，起聲聞乘種性？謂：自共相計著，起聲聞乘種性，是名妄想起聲聞乘種性。大慧！即彼惑亂妄想，起緣覺乘種性。謂：即彼惑亂自共相，不觀計著，起緣覺乘種性。云何智者？即彼惑亂想，起佛乘種性。謂：覺自心現量，外性非性，不妄想相，起佛乘種性，是名即彼惑亂起佛乘種性。又種種事性，凡夫惑想，起愚夫種性。彼非有事，非無事，是名種性義。大慧！即彼惑亂不妄想，諸聖心、意、意識過習氣自性法轉變性，是名為如。是故說如離心。我說此句顯示離想，即說離一切想。」

“Mahamati! Whatever is spoken of as existent is the false speech of fools and not the speech of the sages. That delusion, the discrimination of inverted and not inverted, gives rise to two kinds of lineage, namely: the noble lineage, and the lineage of fools. The noble lineage has three divisions, namely: the Shravaka vehicle, the Pratyekabuddha vehicle, and the Buddha vehicle. How do the fool’s discriminations give rise to the Shravaka-vehicle lineage? It is: clinging to self and common characteristics gives rise to the Shravaka-vehicle lineage; this is called discrimination giving rise to the Shravaka-vehicle lineage. Mahamati! It is that same delusion and discrimination that gives rise to the Pratyekabuddha-vehicle lineage. It is: that same deluded self and common characteristic, not observed but clung to, gives rise to the Pratyekabuddha-vehicle lineage. How is it the wise? It is that same deluded thought that gives rise to the Buddha-vehicle lineage. It is: realizing what one’s own mind manifests, that outer nature is non-nature, and not discriminating marks, gives rise to the Buddha-vehicle lineage; this is called that same delusion giving rise to the Buddha-vehicle lineage. And in the various natures of things, the deluded thought of ordinary people gives rise to the lineage of fools. There is neither a thing there nor no thing; this is called the meaning of lineage. Mahamati! It is that same delusion without discrimination that, in the noble mind, mentation, and consciousness, transforms the nature of dharmas of error and habit energy; this is called suchness. So it is said that suchness is free of mind. I say this sentence to show that it is free of thought, meaning free of all thought.”

大慧白佛言：「世尊！惑亂為有為無？」

Mahamati said to the Buddha: “World-Honored One! Is delusion existent or non-existent?”

佛告大慧：「如幻，無計著相。若惑亂有計著相者，計著性不可滅，緣起應如外道，說因緣生法。」

The Buddha told Mahamati: “It is like an illusion, with no mark of clinging. If delusion had a mark of clinging, the nature of clinging could not be extinguished, and dependent origination would be like that of outsiders, who say that dharmas arise from causes and conditions.”

大慧白佛言：「世尊！若惑亂如幻者，復當與餘惑作因。」

Mahamati said to the Buddha: “World-Honored One! If delusion is like an illusion, it should again serve as the cause of other delusions.”

佛告大慧：「非幻惑因，不起過故。大慧！幻不起過，無有妄想。大慧！幻者從他明處生，非自妄想過習氣處生，是故不起過。大慧！此是愚夫心惑計著，非聖賢也。」

The Buddha told Mahamati: “It is not that illusion is the cause of delusion, because it does not give rise to error. Mahamati! Illusion does not give rise to error and has no discrimination. Mahamati! What is called illusion arises from another’s clear place, not from one’s own discrimination, error, and habit energy, so it does not give rise to error. Mahamati! This is the delusion and clinging of the fool’s mind, not of sages and worthies.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「聖不見惑亂，中間亦無實，

“The sages do not see delusion, and in between there is no reality;

中間若真實，惑亂即真實。

if in between it were real, delusion would be real.

捨離一切惑，若有相生者，

Abandon all delusion, and if any mark arises,

是亦為惑亂，不淨猶如翳。

this too is delusion, impure like a cataract.

「復次，大慧！非幻無有相似，見一切法如幻。」

“Furthermore, Mahamati! If it is not an illusion there is no likeness, so see all dharmas as like an illusion.”

大慧白佛言：「世尊！為種種幻相計著，言一切法如幻？為異相計著？若種種幻相計著，言一切性如幻者，世尊！有性不如幻者。所以者何？謂色種種相非因。世尊！無有因色種種相現如幻。世尊！是故無種種幻相計著相似性如幻。」

Mahamati said to the Buddha: “World-Honored One! Is it because of clinging to various illusory marks that all dharmas are said to be like an illusion? Or is it clinging to different marks? If it is because of clinging to various illusory marks that all natures are said to be like an illusion, World-Honored One, there are natures that are not like an illusion. Why? Because the various marks of form are not a cause. World-Honored One! There is no cause for the various marks of form to appear like an illusion. World-Honored One! So there is no nature resembling illusion through clinging to the various illusory marks.”

佛告大慧：「非種種幻相計著相似，一切法如幻。大慧！然不實一切法，速滅如電，是則如幻。大慧！譬如電光，剎那頃現，現已即滅，非愚夫現。如是一切性，自妄想自共相，觀察無性，非現色相計著。」

The Buddha told Mahamati: “It is not that all dharmas are like an illusion because of clinging to resembling the various illusory marks. Mahamati! But all dharmas that are not real vanish quickly like lightning, and so they are like an illusion. Mahamati! Like a flash of lightning, appearing for an instant and ceasing as soon as it appears, it is not what fools see. So with all natures, one discriminates self and common characteristics oneself, observes non-nature, and does not cling to the appearing marks of form.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「非幻無有譬，說法性如幻；

“If it were not an illusion there would be no simile, and the nature of dharmas is said to be like an illusion;

不實速如電，是故說如幻。」

not real, swift as lightning, and so it is said to be like an illusion.”

大慧復白佛言：「如世尊所說，一切性無生，及如幻，將無世尊前後所說自相違耶？說無生性如幻。」

Mahamati said further to the Buddha: “As the World-Honored One has said, all natures are non-arising and are like an illusion; does the World-Honored One then contradict himself between earlier and later statements, saying that the nature of non-arising is like an illusion?”

佛告大慧：「非我說無生性如幻前後相違過。所以者何？謂生無生，覺自心現量。有非有，外性非性，無生現。大慧！非我前後說相違過，然壞外道因生，故我說一切性無生。大慧！外道痴聚，欲令有無有生，非自妄想種種計著緣。大慧！我非有無有生，是故我以無生說而說。大慧！說性者，為攝受生死故，壞無見斷見故，為我弟子攝受種種業受生處故，以性聲說，攝受生死。大慧！說幻性自性相，為離性自性相故，墮愚夫惡見相悕望，不知自心現量。壞因所作生，緣自性相計著。說幻夢自性相一切法，不令愚夫惡見悕望，計著自及他一切法，如實處見，作不正論。大慧！如實處見一切法者，謂起自心現量。」

The Buddha told Mahamati: “It is not that my saying that the nature of non-arising is like an illusion has the fault of contradicting earlier and later words. Why? Because arising and non-arising are realized as what one’s own mind manifests. Being and non-being, the outer nature being non-nature, is the appearance of non-arising. Mahamati! It is not that I have the fault of contradicting earlier and later words, but in order to destroy outsiders’ arising from a cause, I say that all natures are non-arising. Mahamati! The outsiders’ mass of ignorance wants being and non-being to arise, not by conditions of their own various discriminations and clinging. Mahamati! I do not say being or non-being arises, and so I speak by the teaching of non-arising. Mahamati! I speak of nature in order to include birth and death, to destroy the view of nihilism and the view of annihilation, and for my disciples to take up the places where various karmic results are received in rebirth, speaking with the word “nature” to include birth and death. Mahamati! I speak of the self-nature characteristic of illusion in order to leave the self-nature characteristic of nature, falling into the hopes of fools’ evil views and not knowing what their own mind manifests. In order to destroy arising made by a cause and clinging to the self-nature characteristic of conditions, I speak of all dharmas as the self-nature characteristic of illusion and dream, not letting fools with evil views and hopes cling to self and other and all dharmas, seeing them in the place of reality, and making incorrect arguments. Mahamati! What is called seeing all dharmas in the place of reality is: giving rise to what one’s own mind manifests.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「無生作非性，有性攝生死，

“Non-arising and making are not natures, existent nature includes birth and death,

觀察如幻等，於相不妄想。

observe them as illusion and the like, and do not discriminate regarding marks.

「復次，大慧！當說名句形身相。善觀名句形身菩薩摩訶薩，隨入義句形身，疾得阿耨多羅三藐三菩提。如是覺已，覺一切眾生。大慧！名身者，謂若依事立名，是名名身。句身者，謂句有義身，自性決定究竟，是名句身。形身者，謂顯示名句，是名形身(形身即字也)。又形身者，謂長短高下。又句身者，謂徑跡。如象馬人獸等所行徑跡，得句身名。大慧！名及形者，謂以名說無色四陰，故說名。自相現，故說形。是名名句形身。說名句形身相分齊，應當修學。」

“Furthermore, Mahamati! One should teach the characteristics of the name body, sentence body, and letter body. Bodhisattvas Mahasattvas who observe well the name, sentence, and letter bodies follow into the meaning, sentence, and letter bodies and quickly attain anuttara-samyak-sambodhi. Thus awakening, they awaken all sentient beings. Mahamati! What is called the name body: if a name is established depending on a thing, this is called the name body. What is called the sentence body: a sentence has a meaning body, with self-nature determined and final; this is called the sentence body. What is called the letter body: it shows names and sentences; this is called the letter body (the letter body is the written character). Also the letter body is long, short, high, and low. Also the sentence body is a trail: like the trails walked by elephants, horses, people, and beasts, which obtain the name of sentence body. Mahamati! What are called name and form: with name one speaks of the four formless aggregates, and so it is called name. The self-characteristic appears, and so it is called form. These are called the name body, sentence body, and letter body. The divisions of the characteristics of name, sentence, and letter bodies should be studied.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「名身與句身，及形身差別，

“The differences of the name body, sentence body,

凡夫愚計著，如象溺深泥。

and letter body, ordinary fools cling to, like an elephant stuck in deep mud.

「復次，大慧！未來世智者，當以離一異、俱不俱見相，我所通義，問無智者。彼即答言：『此非正問。』謂色等常無常，為異不異？如是涅槃、諸行相所相、求那所求那造所造、見所見、塵及微塵、修與修者，如是比展轉相。如是等問，而言佛說無記止論。非彼痴人之所能知，謂聞慧不具故。如來、應供、等正覺，令彼離恐怖句故，說言無記，不為記說。又止外道見論故，而不為說。大慧！外道作如是說，謂：『命即是身。』如是等無記論。大慧！彼諸外道愚痴，於因作無記論，非我所說。大慧！我所說者，離攝所攝，妄想不生。云何止彼？大慧！若攝所攝計著者，不知自心現量，故止彼。大慧！如來、應供、等正覺，以四種記論為眾生說法。大慧！止記論者，我時時說，為根未熟，不為熟者。

“Furthermore, Mahamati! In the future, the wise should ask the unwise by the meaning of leaving the views of one, different, both, not both, and the characteristics of what I have. The latter will answer: ‘This is not a proper question.’ What is called form and the like, permanent or impermanent, different or not different? Likewise nirvana and conditioned things, the mark and what is marked, quality and what has quality, the maker and what is made, the seer and what is seen, dust and atoms, cultivation and the cultivator, in such comparisons, in succession. They ask such things, but say the Buddha taught unanswered questions and the discourse of cessation. These are not things those foolish people can know, since they lack wisdom from hearing. The Tathagata, Arhat, Perfectly Awakened One, in order to make them leave fearful statements, spoke of the unanswered, not for the sake of answering. And in order to stop the arguments of outsiders’ views, he did not answer for them. Mahamati! Outsiders say this: ‘Life is the body.’ Such are the unanswered arguments. Mahamati! Those outsiders are foolish, and in making unanswered arguments about causes, this is not what I teach. Mahamati! What I teach is: leave the grasper and the grasped, and discrimination does not arise. How does one stop them? Mahamati! If one clings to the grasper and the grasped and does not know what one’s own mind manifests, so one stops them. Mahamati! The Tathagata, Arhat, Perfectly Awakened One teaches the Dharma to sentient beings by four kinds of answers and arguments. Mahamati! The stopping argument I speak of from time to time, for those whose faculties are not yet ripe, not for those already ripe.

「復次，大慧！一切法，離所作因緣不生，無作者故，一切法不生。大慧！何故一切性離自性？以自覺觀時，自共性相不可得故，說一切法不生。何故一切法不可持來，不可持去？以自共相，欲持來，無所來；欲持去，無所去；是故一切法，離持來去。大慧！何故一切諸法不滅？謂性自性相無故，一切法不可得，故一切法不滅。大慧！何故一切法無常？謂相起無常性，是故說一切法無常。大慧！何故一切法常？謂相起無生性，無常常，故說一切法常。」

“Furthermore, Mahamati! All dharmas do not arise apart from conditions of making, because there is no maker, all dharmas do not arise. Mahamati! Why are all natures free of self-nature? Because when one examines by self-realization, self and common natures and characteristics cannot be found, so it is said that all dharmas do not arise. Why can all dharmas not be brought or taken away? Because with self and common characteristics, wanting to bring, there is nothing that comes; wanting to take away, there is nothing that goes; so all dharmas are free of bringing and taking away. Mahamati! Why do all dharmas not cease? Because the self-nature characteristic of nature does not exist and all dharmas cannot be found, so all dharmas do not cease. Mahamati! Why are all dharmas impermanent? Because the mark arises with the nature of impermanence, so it is said that all dharmas are impermanent. Mahamati! Why are all dharmas permanent? Because the mark arises with the nature of non-arising, and impermanence is constant, so it is said that all dharmas are permanent.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「記論有四種，一向及詰問，

“There are four kinds of answering arguments: the direct answer, the counter-question,

分別及止論，以制諸外道。

the analytic answer, and the stopping argument, used to restrain the outsiders.

有及非有生，僧佉毘舍師，

Arising from being and non-being, the Samkhya and the Vaisesika,

一切悉無記，彼如是顯示。

all leave things unanswered, and so they show it.

正覺所分別，自性不可得，

What perfect awakening distinguishes, a self-nature cannot be found,

以離於言說，故說離自性。」

because it is free of speech, it is said to be free of self-nature.”

爾時大慧菩薩摩訶薩復白佛言：「世尊！唯願為說諸須陀洹、須陀洹趣差別通相。若菩薩摩訶薩，善解須陀洹趣差別通相，及斯陀含、阿那含、阿羅漢方便相，分別知已，如是如是為眾生說法。謂二無我相及二障淨，度諸地相，究竟通達，得諸如來不思議究竟境界。如眾色摩尼，善能饒益一切眾生，以一切法境界無盡身財，攝養一切。」

At that time Mahamati, the Bodhisattva Mahasattva, said further to the Buddha: “World-Honored One! I beg you to explain the common marks of the differences among the stream-enterers and the path of stream-entry. If Bodhisattvas Mahasattvas well understand the differences of the path of stream-entry, and the skillful marks of once-returner, non-returner, and arhat, and know them distinctly, then in this way they teach sentient beings. Namely, the marks of the two selflessnesses and the purification of the two obstructions, crossing over the marks of the stages, penetrating to the end, attaining the inconceivable ultimate realm of the Tathagatas. Like the many-colored mani jewel, which can well benefit all sentient beings, they take in and nourish all with the inexhaustible bodily wealth of the realms of all dharmas.”

佛告大慧：「諦聽，諦聽！善思念之。今為汝說。」

The Buddha told Mahamati: “Listen carefully, listen carefully! Reflect well. Now I will explain it for you.”

大慧白佛言：「善哉，世尊！唯然聽受。」

Mahamati said to the Buddha: “Good, World-Honored One! Yes, I listen and receive.”

佛告大慧：「有三種須陀洹、須陀洹果差別。云何為三？謂下中上。下者極七有生；中者三五有生而般涅槃；上者即彼生而般涅槃。此三種有三結，下中上。云何三結？謂身見、疑、戒取。是三結差別，上上昇進，得阿羅漢。大慧！身見有二種，謂：俱生及妄想。如緣起妄想，自性妄想。譬如依緣起自性，種種妄想自性，計著生。以彼非有、非無、非有無，無實妄想相故。愚夫妄想，種種妄想自性相計著。如熱時炎，鹿渴水想。是須陀洹妄想身見，彼以人無我攝受無性，斷除久遠無知計著。大慧！俱生者，須陀洹身見，自他身等四陰，無色相故。色生造及所造故，展轉相因相故，大種及色不集故。須陀洹觀有無品見，身見則斷。如是身見斷，貪則不生，是名身見相。大慧！疑相者，謂得法善見相故，及先二種身見妄想斷故，疑法不生。不於餘處起大師見，為淨不淨。是名疑相須陀洹斷。大慧！戒取者，云何須陀洹不取戒？謂善見受生處苦相故，是故不取。大慧！取者謂愚夫決定受習苦行，為眾樂具，故求受生；彼則不取，除迴向自覺勝，離妄想，無漏法相行方便，受持戒支，是名須陀洹取戒相斷。須陀洹斷三結，貪痴不生。若須陀洹作是念：『此諸結我不成就者。』應有二過，墮身見，及諸結不斷。」

The Buddha told Mahamati: “There are three kinds of differences among stream-enterers and the fruit of stream-entry. Which three? They are lower, middle, and higher. The lower is born at most seven more times; the middle is born three or five times and then enters parinirvana; the higher enters parinirvana in that very life. These three have three fetters, lower, middle, and higher. What are the three fetters? They are the view of a self in the body, doubt, and clinging to precepts. The differences among these three fetters rise higher and higher until one attains arhatship. Mahamati! The view of a self in the body is of two kinds, namely: innate, and discriminated. These are like the discrimination of dependent origination and the discrimination of self-nature. It is like relying on dependent origination and self-nature, where various discriminated self-natures are clung to and arise. Because there is neither being, nor non-being, nor both being and non-being there, there is no real mark of discrimination. Fools discriminate and cling to the marks of various discriminated self-natures. Like the heat haze in hot weather, a deer in thirst thinks of it as water. This is the discriminated view of a self in the body of the stream-enterer, and they grasp non-nature by means of the selflessness of persons, and cut off long-standing ignorant clinging. Mahamati! What is called innate: the stream-enterer’s view of a self in the body, the four aggregates of self and others’ bodies and so on, have no mark of form. Form arises from the elements that produce and the elements produced, in the mark of mutual dependence in succession, and the great elements and form do not gather. The stream-enterer observes views of the categories of being and non-being, and the view of a self in the body is cut off. When the view of a self in the body is cut off in this way, craving does not arise; this is called the mark of the view of a self in the body. Mahamati! What is called the mark of doubt: because one attains a good view of the Dharma, and the earlier discriminations of the two kinds of self-view are cut off, doubt about the Dharma does not arise. One does not give rise, in other places, to the view of a great teacher as pure or impure. This is called the mark of doubt cut off by the stream-enterer. Mahamati! What is called clinging to precepts: how does the stream-enterer not cling to precepts? Because he well sees the suffering marks of the places of rebirth, he does not cling. Mahamati! What is called clinging: fools resolutely take up and practice ascetic practices in order to obtain the many pleasures, and so seek rebirth; they do not cling, except by dedicating to the excellence of self-realization, leaving discrimination, practicing the skillful means of the marks of the undefiled Dharma and upholding the limbs of the precepts; this is called the mark of clinging to precepts cut off by the stream-enterer. The stream-enterer cuts off three fetters, and greed and ignorance do not arise. If a stream-enterer thinks this thought: ‘I have not accomplished these fetters,’ he would have two layers of fault, falling into the view of a self in the body, and the fetters would not be cut off.”

大慧白佛言：「世尊！世尊說眾多貪欲，彼何者貪斷？」

Mahamati said to the Buddha: “World-Honored One! The World-Honored One speaks of many kinds of craving and desire; which craving is cut off there?”

佛告大慧：「愛樂女人纏綿，貪著種種方便，身口惡業，受現在樂，種未來苦，彼則不生。所以者何？得三昧正受樂故。是故彼斷，非趣涅槃貪斷。大慧！云何斯陀含相？謂頓照色相妄想生相，見相不生。善見禪趣相故，頓來此世，盡苦際，得涅槃，是故名斯陀含。大慧！云何阿那含？謂過去未來現在色相性非性，生見過患，使妄想不生故，及結斷故，名阿那含。大慧！阿羅漢者，謂諸禪、三昧、解脫、力、明，煩惱苦妄想非性故，名阿羅漢。」

The Buddha told Mahamati: “The craving for being entangled in love and delight with women, attachment to various expedients, bad deeds of body and mouth, receiving pleasure now and planting suffering for the future, that does not arise. Why? Because one attains the joy of samadhi reception. So what is cut off is not the craving that heads toward nirvana. Mahamati! What is the mark of the once-returner? It is the sudden illumination of the mark of form, so that the mark arising from discrimination and the mark of views do not arise. Because he well sees the mark of the path of meditation, he comes back to this world once, ends the limit of suffering, and attains nirvana, and so he is called a once-returner. Mahamati! What is a non-returner? It is the fault of giving rise to views regarding the nature and non-nature of form in past, future, and present, so that discrimination does not arise and the fetters are cut off; he is called a non-returner. Mahamati! What is called an arhat: the meditations, samadhis, liberations, powers, and clear knowledges, and the afflictions, suffering, and discriminations as non-nature; he is called an arhat.”

大慧白佛言：「世尊！世尊說三種阿羅漢，此說何等阿羅漢？世尊！為得寂靜一乘道？為菩薩摩訶薩方便示現阿羅漢？為佛化化？」

Mahamati said to the Buddha: “World-Honored One! The World-Honored One speaks of three kinds of arhat; which kind of arhat is meant here? World-Honored One! Is it the one who has attained the path of the One Vehicle of tranquility? Is it the Bodhisattva Mahasattva who skillfully manifests as an arhat? Is it a transformation made by the Buddha?”

佛告大慧：「得寂靜一乘道聲聞，非餘。餘者，行菩薩行，及佛化化，巧方便本願故，於大眾中示現受生，為莊嚴佛眷屬故。大慧！於妄想處，種種說法，謂得果得禪。禪者入禪，悉遠離故，示現得自心現量，得果相，說名得果。復次，大慧！欲超禪無量無色界者，當離自心現量相。大慧！受想正受，超自心現量者，不然。何以故？有心量故。」

The Buddha told Mahamati: “It is the Shravaka who has attained the path of the One Vehicle of tranquility, not the others. The others practice the Bodhisattva practice, and the transformations made by the Buddha, because of skillful means and original vows, manifest rebirth among the multitude, in order to adorn the Buddha’s retinue. Mahamati! In the place of discrimination, there are various teachings, namely attaining fruit and attaining meditation. What is called meditation: entering meditation, they are all far apart, manifesting that they attain what their own mind manifests and the mark of attaining fruit, and so it is called attaining the fruit. Furthermore, Mahamati! Those who want to go beyond meditation, the immeasurables, and the formless realms should leave the mark of what one’s own mind manifests. Mahamati! The reception, thought, and absorption that go beyond what one’s own mind manifests are not right. Why? Because there is still the measure of mind.”

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「諸禪四無量，無色三摩提，

“The meditations, the four immeasurables, the formless samapattis,

一切受想滅，心量彼無有。

all the cessation of reception and thought, in them there is no measure of mind.”

須陀槃那果，往來及不還，

“The fruit of the stream-enterer, the once-returner and the non-returner,

及與阿羅漢，斯等心惑亂。

and the arhat, these minds are all deluded.

禪者禪及緣，斷知是真諦，

The meditator, meditation, and condition, to cut off and know this is the truth,

此則妄想量，若覺得解脫。

this is the measure of discrimination; if one awakens, one attains liberation.”

「復次，大慧！有二種覺，謂：觀察覺，及妄想相攝受計著建立覺。大慧！觀察覺者，謂若覺性自性相，選擇離四句不可得，是名觀察覺。大慧！彼四句者，謂離一異、俱不俱、有無非有非無、常無常，是名四句。大慧！此四句離，是名一切法。大慧！此四句觀察一切法，應當修學。大慧！云何妄想相攝受計著建立覺？謂：妄想相攝受，計著堅濕煖動不實妄想相四大種。宗因想譬喻計著，不實建立而建立，是名妄想相攝受計著建立覺。是名二種覺相。若菩薩摩訶薩，成就此二覺相，人法無我相究竟，善知方便無所有覺。觀察行地，得初地，入百三昧，得差別三昧，見百佛及百菩薩，知前後際各百劫事；光照百剎土，知上上地相，大願殊勝神力自在。法雲灌頂，當得如來自覺地，善繫心十無盡句，成熟眾生，種種變化，光明莊嚴，得自覺聖樂三昧正受故。

“Furthermore, Mahamati! There are two kinds of awareness, namely: investigative awareness, and the awareness of establishing by grasping and clinging to the marks of discrimination. Mahamati! What is called investigative awareness: if one cannot find the nature, self-nature, and marks by choosing to leave the four statements, this is called investigative awareness. Mahamati! Those four statements are: leaving one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent; these are called the four statements. Mahamati! When these four statements are left, this is called all dharmas. Mahamati! One should study observing all dharmas by these four statements. Mahamati! What is the awareness of establishing by grasping and clinging to the marks of discrimination? It is: grasping the marks of discrimination, clinging to the four great elements of the false marks of discrimination, hardness, wetness, warmth, and movement. Clinging to thesis, reason, thought, and analogy, establishing what is not real as if it were real; this is called the awareness of establishing by grasping and clinging to the marks of discrimination. These are called the two kinds of awareness marks. If a Bodhisattva Mahasattva accomplishes these two kinds of awareness marks, the marks of the selflessness of persons and dharmas are complete, he is well versed in the awareness of nothing existing through skillful means. Observing the stage of practice, he attains the first stage, enters a hundred samadhis, attains distinct samadhis, sees a hundred Buddhas and a hundred Bodhisattvas, knows the affairs of a hundred kalpas before and after; his light shines on a hundred Buddha-lands, he knows the marks of the higher and higher stages, and his great vows and spiritual power are excellent and free. With the Dharma Cloud anointing, he will attain the Tathagata’s self-realized stage, well fixes his mind on the ten inexhaustible statements, brings sentient beings to ripeness, makes various transformations, with radiant adornment, because he attains the samadhi reception of the noble joy of self-realization.

「復次，大慧！菩薩摩訶薩，當善四大造色。云何菩薩善四大造色？大慧！菩薩摩訶薩作是學，彼真諦者，四大不生。於彼四大不生，作如是觀察。觀察已，覺名相妄想分齊，自心現分齊，外性非性，是名自心現妄想分齊。謂三界觀彼四大造色性離，四句通淨，離我我所。如實相、自相分齊住，無生自相成。大慧！彼四大種云何生造色？謂津潤妄想大種生內外水界，堪能妄想大種生內外火界，飄動妄想大種生內外風界，斷截色妄想大種生內外地界。色及虛空俱，計著邪諦，五陰集聚，四大造色生。大慧！識者，因樂種種跡境界故，餘趣相續。大慧！地等四大及造色等，有四大緣，非彼四大緣。所以者何？謂性形相處所作方便無性，大種不生。大慧！性形相處所作方便和合生，非無形。是故四大造色相，外道妄想。非我。

"Furthermore, Mahamati! Bodhisattva-mahasattvas should be skilled in knowing the form made of the four great elements. How is a Bodhisattva skilled in knowing the form made of the four great elements? Mahamati! A Bodhisattva-mahasattva studies thus: in that ultimate truth, the four great elements are not born. About the unborn four great elements, they contemplate thus. Having contemplated, they realize the boundaries of name, appearance and discrimination, the boundaries of what the mind itself manifests, and that external things are not real things; this is called the boundary of discrimination manifested by one's own mind. As for the three realms, they contemplate that the nature of the form made by the four great elements is left behind, that the four alternatives are thoroughly purified, and that self and what belongs to self are left behind. They abide in the boundary of the true mark and the self-mark, and the self-mark of non-arising is accomplished. Mahamati! How do those four great elements give rise to the form they make? The discrimination of moisture gives rise to the inner and outer water element; the discrimination of warmth gives rise to the inner and outer fire element; the discrimination of movement gives rise to the inner and outer wind element; the discrimination of cut-off form gives rise to the inner and outer earth element. Form and space together, clinging to a wrong truth, the five skandhas gather, and the form made of the four great elements arises. Mahamati! As for consciousness: because of delighting in the realm of various traces, other destinies continue. Mahamati! Earth and the other four great elements and the form they make have four conditions of the great elements, which are not those four conditions. Why? Because nature, shape, mark, place and the skillful means of what is made have no nature, the great elements are not born. Mahamati! Nature, shape, mark, place and the skillful means of what is made arise in combination, and it is not that they are without form. So the mark of form made of the four great elements is the discrimination of the non-Buddhists, and not mine."

「復次，大慧！當說諸陰自性相。云何諸陰自性相？謂五陰。云何五？謂色受想行識。彼四陰非色，謂受想行識。大慧！色者，四大及造色，各各異相。大慧！非無色有四數，如虛空。譬如虛空，過數相，離於數，而妄想言一虛空。大慧！如是陰，過數相，離於數，離性非性，離四句。數相者，愚夫言說，所說非聖賢也。大慧！聖者如幻種種色像，離異不異施設。又如夢影士夫身，離異不異故。大慧！聖智趣，同陰妄想現。是名諸陰自性相。汝當除滅，滅已，說寂靜法，斷一切佛剎諸外道見。大慧！說寂靜時，法無我見淨，及入不動地。入不動地已，無量三昧自在，及得意生身，得如幻三昧，通達究竟，力明自在，救攝饒益一切眾生。猶如大地載育眾生。菩薩摩訶薩普濟眾生，亦復如是。

"Furthermore, Mahamati! I should speak of the marks of the self-nature of the skandhas. What are the marks of the self-nature of the skandhas? They are the five skandhas. Which five? Form, feeling, perception, formation and consciousness. Those four skandhas are not form, namely feeling, perception, formation and consciousness. Mahamati! As for form: the four great elements and the form they make each have different marks. Mahamati! It is not that without form there are four numbers, like space. It is like space, which goes beyond the mark of number and is apart from number, yet is discriminated and spoken of as one space. Mahamati! Thus the skandhas go beyond the mark of number, are apart from number, apart from nature and non-nature, and apart from the four alternatives. What are called the marks of number are the speech of fools, and not what the sages speak. Mahamati! The sage is like the various forms of an illusion, apart from the postulates of different and not different. Likewise, like the body of a person in a dream, apart from different and not different. Mahamati! The aim of the sages' wisdom is the same as the discrimination that the skandhas manifest. This is called the marks of the self-nature of the skandhas. You should eliminate it, and having eliminated it, speak the Dharma of tranquility and cut off the views of all the non-Buddhists in all Buddha lands. Mahamati! When one speaks of tranquility, the view of the selflessness of dharmas is pure, and one enters the Immovable Stage. Having entered the Immovable Stage, one is free in countless samadhis, and attains the mind-made body and the illusion-like samadhi, penetrates to the ultimate, is free in powers and clear knowledge, and rescues, gathers and benefits all beings. As the great earth bears and nourishes beings, the Bodhisattva-mahasattva universally saves beings in the same way."

「復次，大慧！諸外道有四種涅槃。云何為四？謂：性自性非性涅槃、種種相性非性涅槃、自相自性非性覺涅槃、諸陰自共相相續流注斷涅槃。是名諸外道四種涅槃。非我所說法。大慧！我所說者，妄想識滅，名為涅槃。」

"Furthermore, Mahamati! The non-Buddhists have four kinds of nirvana. Which four? They are: the nirvana of the non-nature of the self-nature of things; the nirvana of the non-nature of the nature of various marks; the nirvana of awakening to the non-nature of the self-mark and self-nature; and the nirvana of the cutting off of the continuous flow of the skandhas' own and common marks. These are called the four kinds of nirvana of the non-Buddhists. They are not the Dharma I teach. Mahamati! What I teach is that the extinction of discriminating consciousness is called nirvana."

大慧白佛言：「世尊！不建立八識耶？」

Mahamati said to the Buddha: "World-Honored One! Do you not establish eight consciousnesses?"

佛言：「建立。」

The Buddha said: "I do establish them."

大慧白佛言：「若建立者，云何離意識，非七識？」

Mahamati said to the Buddha: "If you establish them, why is it that apart from mind-consciousness there are not seven consciousnesses?"

佛告大慧：「彼因及彼攀緣故，七識不生。意識者，境界分段計著生習氣，長養藏識意俱。我我所計著思惟因緣生。不壞身相藏識，因攀緣自心現境界，計著心聚生，展轉相因。譬如海浪，自心現境界風吹，若生若滅，亦如是。是故意識滅，七識亦滅。」

The Buddha told Mahamati: "Because of that cause and that object of clinging, the seven consciousnesses do not arise. What is called mind-consciousness: the division of realms and clinging give rise to habit-energy, which nourishes the storehouse consciousness and the mind together. Clinging to self and what belongs to self arises from the conditions of thinking. The storehouse consciousness, whose bodily form is not destroyed, because of clinging to the realm manifested by one's own mind, clings to the gathering of mind and arises, each in turn being the cause of the other. It is like the waves of the sea, blown by the wind of the realm manifested by one's own mind, arising or ceasing, and it is the same here. So when mind-consciousness ceases, the seven consciousnesses also cease."

爾時，世尊欲重宣此義，而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「我不涅槃性，所作及與相，

"I do not take nirvana as a nature, nor what is made, nor marks,

妄想爾炎識，此滅我涅槃。

nor discrimination, nor the consciousness of knowable objects; the extinction of these is my nirvana.

彼因彼攀緣，意趣等成身，

That cause, that object of clinging, the mind's inclinations and the like complete the body,

與因者是心，為識之所依。

and what gives the cause is the mind, on which consciousness depends.

如水大流盡，波浪則不起，

As when the great water has run out, the waves do not arise,

如是意識滅，種種識不生。

so when mind-consciousness ceases, the various consciousnesses are not born.

「復次，大慧！今當說妄想自性分別通相。若妄想自性分別通相善分別，汝及餘菩薩摩訶薩，離妄想，到自覺聖，外道通趣善見，覺攝所攝妄想斷。緣起種種相，妄想自性行，不復妄想。大慧！云何妄想自性分別通相？謂：言說妄想、所說事妄想、相妄想、利妄想、自性妄想、因妄想、見妄想、成妄想、生妄想、不生妄想、相續妄想、縛不縛妄想。是名妄想自性分別通相。大慧！云何言說妄想？謂：種種妙音歌詠之聲，美樂計著，是名言說妄想。大慧！云何所說事妄想？謂：有所說事自性，聖智所知。依彼而生言說妄想。是名所說事妄想。大慧！云何相妄想？謂：即彼所說事，如鹿渴想，種種計著而計著。謂：堅、濕、煖、動相，一切性妄想。是名相妄想。大慧！云何利妄想？謂：樂種種金銀珍寶。是名利妄想。大慧！云何自性妄想？謂：自性持此如是。不異惡見妄想。是名自性妄想。大慧！云何因妄想？謂：若因若緣，有無分別，因相生。是名因妄想。大慧！云何見妄想？謂：有無一異俱不俱惡見，外道妄想計著妄想。是名見妄想。大慧！云何成妄想？謂：我我所想，成決定論。是名成妄想。

"Furthermore, Mahamati! Now I should speak of the general marks of the discrimination of the self-nature of imagination. If you discriminate well the general marks of the discrimination of the self-nature of imagination, you and the other Bodhisattva-mahasattvas, leaving imagination, will reach the self-realized sage state, will see well into the paths of the non-Buddhists, and will realize that the imagination of the grasper and the grasped is cut off. When conditioned arising and its various marks and the conduct of the self-nature of imagination are such, one no longer imagines. Mahamati! What are the general marks of the discrimination of the self-nature of imagination? They are: imagination of speech, imagination of the thing spoken of, imagination of marks, imagination of gain, imagination of self-nature, imagination of cause, imagination of views, imagination of accomplishment, imagination of birth, imagination of non-birth, imagination of continuity, and imagination of bondage and non-bondage. These are called the general marks of the discrimination of the self-nature of imagination. Mahamati! What is imagination of speech? It is the delight in and clinging to the sound of various wondrous voices singing and chanting; this is called imagination of speech. Mahamati! What is imagination of the thing spoken of? It is that the thing spoken of has a self-nature, known by the wisdom of the sages. Relying on that, imagination of speech arises. This is called imagination of the thing spoken of. Mahamati! What is imagination of marks? It is that very thing spoken of, like a deer's thirst mirage, which they cling to with all kinds of clinging: the marks of solidity, moisture, warmth and motion, imagination of the nature of all things. This is called imagination of marks. Mahamati! What is imagination of gain? It is delighting in all kinds of gold, silver and treasures. This is called imagination of gain. Mahamati! What is imagination of self-nature? It is that a self-nature holds to this as it is. It is the imagination of an evil view of non-difference. This is called imagination of self-nature. Mahamati! What is imagination of cause? It is that whether as cause or as condition, discriminating existence and non-existence, the mark of cause arises. This is called imagination of cause. Mahamati! What is imagination of views? It is the evil views of existence, non-existence, one, different, both and neither, the imagination of the non-Buddhists clinging to imagination. This is called imagination of views. Mahamati! What is imagination of accomplishment? It is the thought of self and what belongs to self, accomplishing a doctrine of certainty. This is called imagination of accomplishment."

「大慧！云何生妄想？謂：緣有無性生計著。是名生妄想。大慧！云何不生妄想？謂：一切性本無生。無種因緣，生無因身。是名不生妄想。大慧！云何相續妄想？謂：彼俱相續，如金縷。是名相續妄想。大慧！云何縛不縛妄想？謂：縛因緣計著。如士夫方便，若縛若解。是名縛不縛妄想。於此妄想自性分別通相，一切愚夫計著有無。大慧！計著緣起而計著者，種種妄想計著自性。如幻示現種種之身，凡夫妄想，見種種異幻。大慧！幻與種種非異非不異。若異者，幻非種種因；若不異者，幻與種種無差別，而見差別。是故非異非不異。是故，大慧！汝及餘菩薩摩訶薩，如幻緣起妄想自性，異不異有無莫計著。」

"Mahamati! What is imagination of birth? It is clinging to arising from the existence or non-existence of conditioned nature. This is called imagination of birth. Mahamati! What is imagination of non-birth? It is that all things are originally unborn. Without seed, cause or condition, a causeless body arises. This is called imagination of non-birth. Mahamati! What is imagination of continuity? It is that they all continue together, like a golden thread. This is called imagination of continuity. Mahamati! What is imagination of bondage and non-bondage? It is clinging to the causes and conditions of bondage. Like a person using skillful means, one is bound or freed. This is called imagination of bondage and non-bondage. As to these general marks of the discrimination of the self-nature of imagination, all fools cling to existence and non-existence. Mahamati! Those who cling to conditioned arising cling with all kinds of imagination to self-nature. As an illusion shows various bodies, ordinary people imagine and see various different illusions. Mahamati! Illusion and the various things are neither different nor not different. If different, illusion would not be the cause of the various things; if not different, illusion and the various things would have no distinction, yet a distinction is seen. So they are neither different nor not different. So, Mahamati, you and the other Bodhisattva-mahasattvas, concerning the self-nature of imagination in illusion-like conditioned arising, should not cling to different, not different, existence or non-existence."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「心縛於境界，覺想智隨轉，

"The mind is bound to objects, and awareness, thought and knowledge turn after them,

無所有及勝，平等智慧生。

in nothing-whatever and the supreme, equal wisdom is born.

妄想自性有，於緣起則無，

The self-nature of imagination exists, but toward conditioned arising it does not,

妄想或攝受，緣起非妄想。

imagination may grasp, but conditioned arising is not imagination.

種種支分生，如幻則不成，

The various parts arise, and if like an illusion they are not established,

彼相有種種，妄想則不成。

those marks have many kinds, and imagination is not established.

彼相則是過，皆從心縛生，

Those marks are the fault, all arising from the bondage of the mind,

妄想無所知，於緣起妄想。

imagination knows nothing, and so imagines about conditioned arising.

此諸妄想性，即是彼緣起，

These natures of imagination are that very conditioned arising,

妄想有種種，於緣起妄想。

imagination has many kinds, and imagines about conditioned arising.

世諦第一義，第三無因生，

Conventional truth, the highest meaning, and the third, arising without cause,

妄想說世諦，斷則聖境界。

imagination speaks of conventional truth, and cutting it off is the sage's realm.

譬如修行事，於一種種現，

As in the work of practice, in one kind various ones appear,

於彼無種種，妄想相如是。

and there there are no various ones; the marks of imagination are the same.

譬如種種翳，妄想眾色現，

As with various eye-cataracts, imagination shows all colors,

翳無色非色，緣起不覺然。

the cataract has no color and is not color, and conditioned arising, not realized, is just so.

譬如鍊真金，遠離諸垢穢，

As in refining true gold, far from all dirt and defilement,

虛空無雲翳，妄想淨亦然。

space has no clouds or cataract, and the purity of imagination is the same.

無有妄想性，及有彼緣起，

If there is no nature of imagination, and there is that conditioned arising,

建立及誹謗，悉由妄想壞。

establishing and slandering are both destroyed by imagination.

妄想若無性，而有緣起性，

If imagination has no nature, yet there is the nature of conditioned arising,

無性而有性，有性無性生。

then no nature yet has nature, and what has nature arises from no nature.

依因於妄想，而得彼緣起，

Relying on the cause of imagination, one then gains that conditioned arising,

相名常相隨，而生諸妄想。

mark and name always follow each other, and give rise to the many imaginations.

究竟不成就，則度諸妄想，

In the end it is not accomplished, and so one passes beyond the many imaginations,

然後知清淨，是名第一義。

and then knows purity, which is called the highest meaning.

妄想有十二，緣起有六種，

Imagination has twelve kinds, and conditioned arising has six,

自覺知爾炎，彼無有差別。

self-awareness knows the knowable, and there there is no difference.

五法為真實，自性有三種，

The five dharmas are real, and self-nature has three kinds,

修行分別此，不越於如如。

practice discriminates these, and does not go beyond suchness.

眾相及緣起，彼名起妄想，

Of all marks and conditioned arising, that name gives rise to imagination,

彼諸妄想相，從彼緣起生。

those marks of imagination arise from that conditioned arising.

覺慧善觀察，無緣無妄想，

With wisdom of awareness, observing well, there are no conditions and no imagination,

成已無有性，云何妄想覺？

once accomplished there is no nature, so how could there still be imagined awareness?

彼妄想自性，建立二自性，

That self-nature of imagination establishes two self-natures,

妄想種種現，清淨聖境界。

imagination shows itself in many ways, and purity is the sage's realm.

妄想如畫色，緣起計妄想，

Imagination is like painted color, and conditioned arising clings to imagination,

若異妄想者，即依外道論。

if it is taken as different from imagination, it follows the non-Buddhist doctrines.

妄想說所想，因見和合生，

Imagination speaks of what is imagined, and view and combination give rise to it,

離二妄想者，如是則為成。」

one who leaves the two imaginations, thus is accomplished."

大慧菩薩摩訶薩復白佛言：「世尊！唯願為說自覺聖智相及一乘，若說自覺聖智相及一乘，我及餘菩薩善自覺聖智相及一乘，不由於他，通達佛法。」

The Bodhisattva-mahasattva Mahamati again said to the Buddha: "World-Honored One! I beg you to explain the mark of self-realized sage wisdom and the One Vehicle. If you explain the mark of self-realized sage wisdom and the One Vehicle, the other Bodhisattvas and I will know well the mark of self-realized sage wisdom and the One Vehicle, and without depending on others will penetrate the Buddha's Dharma."

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think it over well, and I will explain it to you."

大慧白佛言：「唯然受教。」

Mahamati said to the Buddha: "Yes, we receive your instruction."

佛告大慧：「前聖所知，轉相傳授，妄想無性，菩薩摩訶薩，獨一靜處，自覺觀察，不由於他，離見妄想，上上昇進，入如來地，是名自覺聖智相。大慧！云何一乘相？謂：得一乘道覺，我說一乘。云何得一乘道覺？謂：攝所攝妄想，如實處不生妄想，是名一乘覺。大慧！一乘覺者，非餘外道、聲聞、緣覺、梵天王等之所能得，唯除如來。以是故，說名一乘。」

The Buddha told Mahamati: "What the former sages knew, handed down in turn, is that imagination has no nature. A Bodhisattva-mahasattva, alone in a quiet place, self-aware and observing, not depending on others, leaves the views of imagination, ascends higher and higher, and enters the stage of the Tathagata; this is called the mark of self-realized sage wisdom. Mahamati! What is the mark of the One Vehicle? It is that one attains awakening to the path of the One Vehicle, and I speak of the One Vehicle. How does one attain awakening to the path of the One Vehicle? It is that, regarding the imagination of the grasper and the grasped, in the place of suchness, imagination does not arise; this is called awakening of the One Vehicle. Mahamati! What is called the awakening of the One Vehicle cannot be attained by other non-Buddhists, shravakas, pratyekabuddhas, the Brahma kings and the like; only the Tathagata can. For this reason it is called the One Vehicle."

大慧白佛言：「世尊何故說三乘，而不說一乘？」

Mahamati said to the Buddha: "World-Honored One, why do you speak of three vehicles and not of the One Vehicle?"

佛告大慧：「不自般涅槃法故，不說一切聲聞、緣覺一乘。以一切聲聞、緣覺，如來調伏，授寂靜方便，而得解脫，非自己力，是故不說一乘。

The Buddha told Mahamati: "Because it is not the Dharma of entering parinirvana by oneself, I do not speak of the One Vehicle for all shravakas and pratyekabuddhas. Because all shravakas and pratyekabuddhas are tamed by the Tathagata and given the skillful means of tranquility before they attain liberation, which is not by their own power, I do not speak of the One Vehicle.

「復次，大慧！煩惱障業習氣不斷，故不說一切聲聞、緣覺一乘。不覺法無我，不離分段死，故說三乘。大慧！彼諸一切起煩惱過習氣斷，及覺法無我。彼一切起煩惱過習氣斷，三昧樂味著非性，無漏界覺。覺已，復入出世間上上無漏界，滿足眾具，當得如來不思議自在法身。」

"Furthermore, Mahamati! Because the hindrance of affliction and the habit-energy of karma are not cut off, I do not speak of the One Vehicle for all shravakas and pratyekabuddhas. They do not awaken to the selflessness of dharmas and do not leave segmented death, and so I speak of three vehicles. Mahamati! Once all their active afflictions, faults and habit-energies are cut off, and they awaken to the selflessness of dharmas, and once all their active afflictions, faults and habit-energies are cut off, they relish the joy of samadhi as a non-nature and awaken to the undefiled realm. Having awakened, they again enter the highest and higher undefiled realm beyond the world, perfect all their supports, and will attain the Tathagata's inconceivable, free Dharma body."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「諸天及梵乘，聲聞緣覺乘，

"The vehicle of the devas and of Brahma, the vehicle of the shravakas and pratyekabuddhas,

諸佛如來乘，我說此諸乘，

the vehicle of the Buddhas and Tathagatas: I speak of all these vehicles,

乃至有心轉，諸乘非究竟。

as long as there is mind turning, the vehicles are not ultimate.

若彼心滅盡，無乘及乘者，

If the mind there is wholly extinguished, there is no vehicle and no one who rides it,

無有乘建立，我說為一乘，

there is no vehicle established, and I speak of the One Vehicle,

引導眾生故，分別說諸乘。

in order to lead beings, I distinguish and speak of the many vehicles.

解脫有三種，及與法無我，

Liberation has three kinds, together with the selflessness of dharmas,

煩惱智慧等，解脫則遠離。

afflictions, wisdom and so on, and liberation is far from them.

譬如海浮木，常隨波浪轉，

Like a floating log in the sea, always turning with the waves,

聲聞愚亦然，相風所飄蕩。

the foolish shravakas are the same, tossed by the wind of marks.

彼起煩惱滅，除習煩惱愚，

Their active afflictions are extinguished, and they remove the habit-energy and the foolishness of affliction,

味著三昧樂，安住無漏界。

relishing the joy of samadhi, they abide in the undefiled realm.

無有究竟趣，亦復不退還，

They have no ultimate goal, and do not turn back either,

得諸三昧身，乃至劫不覺。

they gain the bodies of the various samadhis, and for kalpas they do not awaken.

譬如昏醉人，酒消然後覺，

Like a person drunk and benumbed, who awakens when the wine wears off,

彼覺法亦然，得佛無上身。」

they awaken to the Dharma in the same way and attain the Buddha's unsurpassed body."

一切佛語心品之三

Chapter of the Mind of All the Buddhas' Teachings, Part Three

爾時，世尊告大慧菩薩摩訶薩言：「意生身分別通相，我今當說。諦聽，諦聽！善思念之。」

At that time the World-Honored One told Bodhisattva-mahasattva Mahamati: "The general marks of the discrimination of the mind-made body, I shall now explain. Listen carefully, listen carefully! Think it over well."

大慧白佛言：「善哉，世尊！唯然受教。」

Mahamati said to the Buddha: "Good, World-Honored One! Yes, we receive your instruction."

佛告大慧：「有三種意生身。云何為三？所謂：三昧樂正受意生身、覺法自性性意生身、種類俱生無行作意生身。修行者了知初地上增進相，得三種身。大慧！云何三昧樂正受意生身？謂：第三第四第五地，三昧樂正受故，種種自心寂靜，安住心海，起浪識相不生，知自心現境界性非性，是名三昧樂正受意生身。大慧！云何覺法自性性意生身？謂：第八地，觀察覺瞭如幻等法悉無所有，身心轉變，得如幻三昧及餘三昧門，無量相力自在明，如妙華莊嚴，迅疾如意，猶如幻夢水月鏡像，非造非所造，如造所造，一切色種種支分具足莊嚴，隨入一切佛剎大眾，通達自性法故，是名覺法自性性意生身。大慧！云何種類俱生無行作意生身？所謂：覺一切佛法，緣自得樂相，是名種類俱生無行作意生身。大慧！於彼三種身相觀察覺了，應當修學。」

The Buddha told Mahamati: "There are three kinds of mind-made bodies. Which three? They are: the mind-made body of the right reception of the joy of samadhi, the mind-made body of the self-nature of awakened dharmas, and the mind-made body of effortless action born together with one's kind. A practitioner who knows the marks of advancement above the first stage attains three kinds of bodies. Mahamati! What is the mind-made body of the right reception of the joy of samadhi? It is that in the third, fourth and fifth stages, because of the right reception of the joy of samadhi, one's own mind is tranquil in various ways, abiding in the sea of the mind, the wave-rising marks of consciousness are not born, and one knows that the nature of the realm manifested by one's own mind is not a real nature; this is called the mind-made body of the right reception of the joy of samadhi. Mahamati! What is the mind-made body of the self-nature of awakened dharmas? It is that in the eighth stage, one observes and awakens to illusion-like dharmas as all having nothing whatever, body and mind are transformed, one attains the illusion-like samadhi and the other gates of samadhi, with countless marks, powers, freedom and clarity, adorned like wondrous flowers, swift as one wishes, like an illusion, dream, moon in water, or image in a mirror, neither a maker nor made, yet like a maker and made, with all forms and all kinds of parts fully adorned, entering all the great assemblies of the Buddha lands at will, because one penetrates the dharmas of self-nature; this is called the mind-made body of the self-nature of awakened dharmas. Mahamati! What is the mind-made body of effortless action born together with one's kind? It is awakening to all the Buddha-dharmas and, depending on oneself, gaining the mark of joy; this is called the mind-made body of effortless action born together with one's kind. Mahamati! You should observe, awaken to, and study these three kinds of bodily marks."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「非我乘大乘，非說亦非字，

"It is not that I ride the Great Vehicle, nor is it speech or letters,

非諦非解脫，非無有境界。

nor is it truth, nor liberation, nor is it without a realm.

然乘摩訶衍，三摩提自在，

Yet it is the vehicle of Mahayana, free in samadhi,

種種意生身，自在華莊嚴。」

the various mind-made bodies, adorned with flowers of freedom."

爾時，大慧菩薩摩訶薩白佛言：「世尊！如世尊說，若男子女人行五無間業，不入無擇地獄。世尊！云何男子女人行五無間業，不入無擇地獄？」

At that time Bodhisattva-mahasattva Mahamati said to the Buddha: "World-Honored One! As the World-Honored One has said, if a man or woman commits the five deeds of immediate retribution, they will not enter the Avichi hell. World-Honored One! How is it that a man or woman who commits the five deeds of immediate retribution does not enter the Avichi hell?"

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think it over well, and I will explain it to you."

大慧白佛言：「善哉，世尊！唯然受教。」

Mahamati said to the Buddha: "Good, World-Honored One! Yes, we receive your instruction."

佛告大慧：「云何五無間業？所謂：殺父母及害羅漢、破壞眾僧、惡心出佛身血。大慧！云何眾生母？謂：愛更受生貪喜俱。如緣母立，無明為父，生入處聚落，斷二根本，名害父母。彼諸使不現，如鼠毒發，諸法究竟斷彼，名害羅漢。云何破僧？謂：異相諸陰和合積聚，究竟斷彼，名為破僧。大慧！不覺外自共相，自心現量七識身，以三解脫無漏惡想，究竟斷彼七種識佛，名為惡心出佛身血。若男子女人行此無間者，名五無間事，亦名無間業。

The Buddha told Mahamati: "What are the five deeds of immediate retribution? They are killing one's father and mother, harming an arhat, destroying the Sangha, and with an evil mind drawing blood from a Buddha's body. Mahamati! What is the mother of beings? It is craving, rebirth, and greedy joy all together. As if depending on a mother, with ignorance as the father, giving birth to the village of the entering places; cutting off these two roots is called killing one's father and mother. Making those not appear, like a rat's poison taking effect, the ultimate cutting off of those dharmas is called harming an arhat. What is destroying the Sangha? It is that the gatherings of skandhas with different marks in harmony are ultimately cut off; this is called destroying the Sangha. Mahamati! Not awakening to the external self and common marks, the seven consciousnesses and the measure of what one's own mind manifests, with the three liberations and evil thoughts of the undefiled, ultimately cutting off those seven kinds of consciousness-Buddhas, is called with an evil mind drawing blood from a Buddha's body. If a man or woman commits these deeds of immediate retribution, they are called the five matters of immediate retribution, and also called deeds of immediate retribution.

「復次，大慧！有外無間，今當演說。汝及餘菩薩摩訶薩，聞是義已，於未來世，不墮愚痴。云何五無間？謂：先所說無間。若行此者，於三解脫，一一不得無間等法。除此法已，餘化神力現無間等，謂：聲聞化神力、菩薩化神力、如來化神力，為餘作無間罪者，除疑悔過，為勸發故，神力變化，現無間等。無有一向作無間事，不得無間等法。除覺自心現量，離身財妄想，離我我所攝受。或時遇善知識，解脫餘趣相續妄想。」

"Furthermore, Mahamati! There are outward deeds of immediate retribution, which I shall now explain. When you and the other Bodhisattva-mahasattvas have heard this meaning, in future ages you will not fall into folly. What are the five immediate retributions? They are the immediate retributions I have just spoken of. If one commits these, in the three liberations one gains none of the dharmas equal to the immediate. Apart from this dharma, other transformation-powers show deeds equal to the immediate, namely the transformation-power of shravakas, the transformation-power of Bodhisattvas, and the transformation-power of Tathagatas, for others who have committed immediate-retribution sins, to remove doubt and regret, and in order to urge them, they change and transform by spiritual power, and show deeds equal to the immediate. It is not that someone who simply commits immediate-retribution deeds will fail to gain the dharmas equal to the immediate. Except by awakening to the measure of what one's own mind manifests, leaving the imagination of body and wealth, and leaving the grasping of self and what belongs to self. Or at some time meeting a good teacher, one is freed from the continuing imagination of other destinies."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「貪愛名為母，無明則為父，

"Craving is called the mother, and ignorance is the father,

覺境識為佛，諸使為羅漢，

the consciousness that awakens to objects is the Buddha, and the afflictions are the arhats,

陰集名為僧，無間次第斷，

the gathering of skandhas is called the Sangha, and cutting them off in order without interval,

謂是五無間，不入無擇獄。」

is called the five immediate retributions, and one does not enter the Avichi hell."

爾時，大慧菩薩復白佛言：「世尊！唯願為說佛之知覺。世尊！何等是佛之知覺？」

At that time Bodhisattva Mahamati again said to the Buddha: "World-Honored One! I beg you to explain the Buddha's awareness. World-Honored One! What is the Buddha's awareness?"

佛告大慧：「覺人法無我，了知二障，離二種死，斷二煩惱，是名佛之知覺。聲聞、緣覺得此法者，亦名為佛。以是因緣故，我說一乘。」

The Buddha told Mahamati: "Awakening to the selflessness of persons and of dharmas, understanding the two hindrances, leaving the two kinds of death, and cutting off the two afflictions: this is called the Buddha's awareness. Shravakas and pratyekabuddhas who attain this Dharma are also called Buddhas. For this reason I speak of the One Vehicle."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「善知二無我，二障煩惱斷，

"Knowing well the two kinds of selflessness, with the two hindrances and afflictions cut off,

永離二種死，是名佛知覺。」

forever leaving the two kinds of death, this is called the Buddha's awareness."

爾時，大慧菩薩白佛言：「世尊！何故世尊於大眾中唱如是言：『我是過去一切佛，及種種受生，我爾時作漫陀轉輪聖王、六牙大象，及鸚鵡鳥、釋提桓因、善眼仙人，如是等百千生經說？』」佛告大慧：「以四等故，如來、應供、等正覺，於大眾中唱如是言：『我爾時作拘留孫、拘那含牟尼、迦葉佛。』云何四等？謂：字等、語等、法等、身等，是名四等。以四種等故，如來、應供、等正覺，於大眾中唱如是言。云何字等？若字稱我為佛，彼字亦稱一切諸佛，彼字自性無有差別，是名字等。云何語等？謂：我六十四種梵音言語相生，彼諸如來、應供、等正覺，亦如是六十四種梵音言語相生，無增無減，無有差別，迦陵頻伽梵音聲性。云何身等？謂：我與諸佛法身及色身相好，無有差別，除為調伏彼彼諸趣差別眾生故，示現種種差別色身，是名身等。云何法等？謂：我及彼佛，得三十七菩提分法。略說佛法無障礙智，是名四等。是故如來、應供、等正覺，於大眾中唱如是言。」

At that time Bodhisattva Mahamati said to the Buddha: "World-Honored One! Why does the World-Honored One declare in the great assembly such words as: 'I was all the Buddhas of the past, and underwent various births; at that time I was the wheel-turning king Mandhata, the six-tusked great elephant, the parrot, Shakra Devendra, the sage Good Eyes,' and the sutras speak of hundreds and thousands of births like these?" The Buddha told Mahamati: "Because of the four equalities, the Tathagata, the Worthy One, the Perfectly Awakened One, declares in the great assembly such words as: 'At that time I was Krakucchanda, Kanakamuni, and Kashyapa Buddha.' What are the four equalities? They are: equality of letters, equality of speech, equality of dharmas, and equality of body; these are called the four equalities. Because of the four equalities, the Tathagata, the Worthy One, the Perfectly Awakened One, declares in the great assembly such words. What is equality of letters? If by the letters I am called Buddha, those letters also name all Buddhas, and the self-nature of those letters has no difference; this is called equality of letters. What is equality of speech? It is that my sixty-four kinds of Brahma-sound speech arise in succession, and those Tathagatas, Worthy Ones, Perfectly Awakened Ones likewise have sixty-four kinds of Brahma-sound speech arising in succession, with no increase and no decrease, no difference, with the Brahma voice of the kalavinka bird. What is equality of body? It is that between me and the Buddhas the Dharma body and the form body with their marks and signs have no difference, except that, in order to tame beings of different destinies, they manifest various different form bodies; this is called equality of body. What is equality of dharmas? It is that I and those Buddhas attain the thirty-seven factors of enlightenment. In brief, the Buddha-dharma of unobstructed wisdom; this is called the four equalities. So the Tathagata, the Worthy One, the Perfectly Awakened One, declares in the great assembly such words."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「迦葉拘留孫、拘那含是我，

"Kashyapa, Krakucchanda and Kanakamuni are myself,

以此四種等，我為佛子說。」

because of these four equalities, I speak to the sons of the Buddha."

大慧復白佛言：「如世尊所說：『我從某夜得最正覺，乃至某夜入般涅槃，於其中間乃至不說一字，亦不已說、當說，不說是佛說。』」

Mahamati again said to the Buddha: "As the World-Honored One has said: 'From a certain night I attained the most perfect awakening, until a certain night I entered parinirvana, and in between, I did not speak even a single word, nor have I spoken, nor will I speak; not speaking is the Buddha's speaking.'"

大慧白佛言：「世尊！如來、應供、等正覺，何因說言：『不說是佛說』？」

Mahamati said to the Buddha: "World-Honored One! On what ground do the Tathagata, the Worthy One, the Perfectly Awakened One say 'not speaking is the Buddha's speaking'?"

佛告大慧：「我因二法故，作如是說。云何二法？謂：緣自得法，及本住法，是名二法。因此二法故，我如是說。云何緣自得法？若彼如來所得，我亦得之，無增無減。緣自得法究竟境界，離言說妄想，離字二趣。云何本住法？謂：古先聖道。如金銀等性，法界常住，若如來出世、若不出世，法界常住。如趣彼成道，譬如士夫行曠野中，見向古城平坦正道，即隨入城，受如意樂。大慧！於意云何，彼士夫作是道及城中種種樂耶？」

The Buddha told Mahamati: "I say this because of two dharmas. What are the two dharmas? They are the dharma realized by oneself through conditions, and the dharma that abides originally; these are called the two dharmas. Because of these two dharmas, I speak thus. What is the dharma realized by oneself through conditions? It is that what those Tathagatas attained I also attained, with no increase and no decrease. The ultimate realm of the dharma realized by oneself through conditions is free of the imagination of speech and free of the two paths of letters. What is the dharma that abides originally? It is the ancient path of the former sages. Like the nature of gold and silver, the Dharma realm abides always; whether or not Tathagatas appear in the world, the Dharma realm abides always. It is like going toward there to reach the Way: like a man walking in a wilderness who sees a level, proper road leading to an ancient city, and follows it into the city, and receives its pleasures as he wishes. Mahamati! What do you think, did that man make this road and the various pleasures in the city?"

答言：「不也。」

He answered: "No."

佛告大慧：「我及過去一切諸佛法界常住，亦復如是。是故說言：『我從某夜得最正覺，乃至某夜入般涅槃，於其中間，不說一字，亦不已說、當說。』」

The Buddha told Mahamati: "The Dharma realm abides always for me and all the Buddhas of the past, and it is the same. So it is said: 'From a certain night I attained the most perfect awakening, until a certain night I entered parinirvana, and in between I did not speak even a single word, nor have I spoken, nor will I speak.'"

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「我某夜成道，至某夜涅槃，

"On a certain night I attained the Way, and on a certain night I entered nirvana,

於此二中間，我都無所說。

between these two, I have said nothing at all.

緣自得法住，故我作是說，

Because I abide in the dharma realized through conditions, I speak thus,

彼佛及與我，悉無有差別。」

those Buddhas and I have no difference at all."

爾時，大慧菩薩復請世尊：「唯願為說一切法有無有相，令我及餘菩薩摩訶薩離有無有相，疾得阿耨多羅三藐三菩提。」

At that time Bodhisattva Mahamati again requested of the World-Honored One: "I beg you to explain the marks of existence and non-existence of all dharmas, so that the other Bodhisattva-mahasattvas and I may leave the marks of existence and non-existence and quickly attain anuttara-samyak-sambodhi."

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think it over well, and I will explain it to you."

大慧白佛言：「善哉，世尊！唯然受教。」

Mahamati said to the Buddha: "Good, World-Honored One! Yes, we receive your instruction."

佛告大慧：「此世間依有二種，謂：依有、無。及墮性非性慾見，不離離相。大慧！云何世間依有？謂：有世間因緣生，非不有。從有生，非無有生。大慧！彼如是說者，是說世間無因。大慧！云何世間依無？謂：受貪恚痴性已，然後妄想計著貪恚痴性非性。大慧！若不取有性者，性相寂靜。故謂諸如來聲聞緣覺，不取貪恚痴性，為有為無。大慧！此中何等為壞者？」

The Buddha told Mahamati: "There are two things that this world relies on, namely relying on existence and relying on non-existence, and falling into seeing in terms of nature and non-nature, not apart from the marks and apart from them. Mahamati! How does the world rely on existence? It is that the world arises from causes and conditions and is not non-existent. It arises from existence and does not arise from non-existence. Mahamati! When they speak thus, they are saying the world has no cause. Mahamati! How does the world rely on non-existence? It is that after receiving the nature of greed, anger and delusion, one then imagines and clings to the nature of greed, anger and delusion as non-real. Mahamati! If one does not grasp a nature of existence, the nature and marks are tranquil. So it is said that the Tathagatas, shravakas and pratyekabuddhas do not take the nature of greed, anger and delusion as existent or non-existent. Mahamati! Which of these is the one who destroys?"

大慧白佛言：「世尊！若彼取貪恚痴性，後不復取。」

Mahamati said to the Buddha: "World-Honored One! If they grasp the nature of greed, anger and delusion, they afterward grasp it no more."

佛告大慧：「善哉，善哉！汝如是解。大慧！非但貪恚痴性非性為壞者，於聲聞、緣覺及佛亦是壞者。所以者何？謂內外不可得故，煩惱性異不異故。大慧！貪恚痴若內若外不可得，貪恚痴性無身故、無取故，非佛、聲聞、緣覺是壞者。佛、聲聞、緣覺自性解脫故，縛與縛因非性故。大慧！若有縛者，應有縛是縛因故。大慧！如是說壞者，是名無所有相。大慧！因是故，我說寧取人見如須彌山，不起無所有增上慢空見。大慧！無所有增上慢者，是名為壞。墮自共相見悕望，不知自心現量。見外性無常，剎那展轉壞。陰界入相續流注變滅，離文字相妄想。是名壞者。」

The Buddha told Mahamati: "Good, good! You understand it thus. Mahamati! It is not only that those who say greed, anger and delusion have no nature are destroyers; toward shravakas, pratyekabuddhas and Buddhas they too are destroyers. Why? Because it cannot be found within or without, and the nature of affliction is different or not different. Mahamati! If greed, anger and delusion cannot be found within or without, the nature of greed, anger and delusion has no body and no grasping, and it is not that Buddhas, shravakas and pratyekabuddhas are destroyers. The self-nature of Buddhas, shravakas and pratyekabuddhas is liberation, and bondage and the cause of bondage are non-real. Mahamati! If there were someone bound, there should be bondage and a cause of bondage. Mahamati! To speak of a destroyer thus is called the mark of nothing-whatever. Mahamati! For this reason I say that one should rather grasp the view of a person as large as Mount Sumeru than give rise to the empty view of the overweening pride of nothing-whatever. Mahamati! What is called the overweening pride of nothing-whatever is what is called destroying. Falling into the hope of views of self and common marks, one does not know the measure of what one's own mind manifests. Seeing external things as impermanent and breaking down moment by moment in turn. The continuous flow of the skandhas, realms and entrances changes and perishes, apart from the imagination of the marks of writing. This is called the destroyer."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「有無是二邊，乃至心境界，

"Existence and non-existence are two extremes, up to the realm of the mind,

淨除彼境界，平等心寂滅。

purely remove that realm, and the equal mind is tranquil and extinguished.

無取境界性，滅非無所有，

There is no nature of grasping realms, and extinction is not that there is nothing whatever,

有事悉如如，如賢聖境界。

existent things are all suchness, like the realm of the worthy sages.

無種而有生，生已而復滅，

Without seed yet there is birth, and having arisen they perish again,

因緣有非有，不住我教法。

causes and conditions are existent and non-existent, and do not abide in my teaching.

非外道非佛，非我亦非餘，

It is not a non-Buddhist, not a Buddha, not I, and not another,

因緣所集起，云何而得無？

gathered up by causes and conditions, how could one attain nothing?

誰集因緣有，而復說言無，

Who gathers causes and conditions into existence, and yet says there is nothing,

邪見論生法，妄想計有無。

heretical views discuss arising dharmas, and imagination clings to existence and non-existence.

若知無所生，亦復無所滅，

If one knows there is nothing that arises, and nothing that perishes,

觀此悉空寂，有無二俱離。」

and observes that all this is empty and tranquil, one leaves both existence and non-existence."

爾時，大慧菩薩復白佛言：「世尊！唯願為我及諸菩薩說宗通相。若善分別宗通相者，我及諸菩薩通達是相，通是相已，速成阿耨多羅三藐三菩提，不隨覺想及眾魔外道。」

At that time Bodhisattva Mahamati again said to the Buddha: "World-Honored One! I beg you to explain for me and the Bodhisattvas the mark of the penetration of the doctrine. If one discriminates well the mark of the penetration of the doctrine, the Bodhisattvas and I will penetrate this mark, and having penetrated it will quickly accomplish anuttara-samyak-sambodhi, and will not follow awareness-thoughts, the many demons or the non-Buddhists."

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think it over well, and I will explain it to you."

大慧白佛言：「唯然受教。」

Mahamati said to the Buddha: "Yes, we receive your instruction."

佛告大慧：「一切聲聞、緣覺、菩薩，有二種通相，謂：宗通及說通。大慧！宗通者，謂：緣自得勝進相，遠離言說文字妄想，趣無漏界自覺地自相，遠離一切虛妄覺想，降伏一切外道眾魔，緣自覺趣光明暉發。是名宗通相。云何說通相？謂：說九部種種教法，離異不異、有無等相，以巧方便，隨順眾生如應說法，令得度脫。是名說通相。大慧！汝及餘菩薩，應當修學。」

The Buddha told Mahamati: "All shravakas, pratyekabuddhas and Bodhisattvas have two kinds of penetration, namely the penetration of the doctrine and the penetration of speech. Mahamati! What is called the penetration of the doctrine is the mark of surpassing advancement realized by oneself through conditions, far from the imagination of speech and letters, going toward the self-mark of the self-aware stage of the undefiled realm, far from all false awareness-thoughts, subduing all non-Buddhists and the many demons, and the light of self-realization going toward its radiance. This is called the mark of the penetration of the doctrine. What is the mark of the penetration of speech? It is to teach the nine kinds of scriptures and various teachings, apart from the marks of different, not different, existence and non-existence, using skillful means to accord with beings and teach the Dharma as is fitting, so that they gain deliverance. This is called the mark of the penetration of speech. Mahamati! You and the other Bodhisattvas should study these."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「宗及說通相，緣自與教法，

"The marks of the penetration of doctrine and of speech, self-realization through conditions and the teaching,

若見善分別，不隨諸覺想。

if seen and discriminated well, do not follow the awareness-thoughts.

非有真實性，如愚夫妄想，

It is not that there is a real nature, like the imagination of fools,

云何起欲想，非性為解脫？

how could a desiring thought arise, taking a non-nature as liberation?

觀察諸有為，生滅等相續，

Observe all conditioned things, with arising and perishing continuing,

增長於二見，顛倒無所知。

increasing the two views, upside down and knowing nothing.

一是為真諦，無罪為涅槃，

The one is the true truth, and the blameless is nirvana,

觀察世妄想，如幻夢芭蕉。

observe the imagination of the world as like an illusion, a dream, a plantain tree.

雖有貪恚痴，而實無有人，

Though there are greed, anger and delusion, in reality there is no person,

從愛生諸陰，有皆如幻夢。」

the skandhas arise from craving, and what exists is all like an illusion or a dream."

爾時，大慧菩薩白佛言：「世尊！唯願為說不實妄想相。不實妄想云何而生？說何等法名不實妄想？於何等法中不實妄想？」

At that time Bodhisattva Mahamati said to the Buddha: "World-Honored One! I beg you to explain the marks of unreal imagination. How does unreal imagination arise? What dharma is called unreal imagination? In what dharma is there unreal imagination?"

佛告大慧：「善哉，善哉！能問如來如是之義，多所饒益，多所安樂，哀愍世間一切天人。諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Good, good! To be able to ask the Tathagata about such a meaning brings much benefit and much peace and joy, and shows compassion for all devas and humans of the world. Listen carefully, listen carefully! Think it over well, and I will explain it to you."

大慧白佛言：「善哉，世尊！唯然受教。」

Mahamati said to the Buddha: "Good, World-Honored One! Yes, we receive your instruction."

佛告大慧：「種種義，種種不實妄想計著，妄想生。大慧！攝所攝計著，不知自心現量，及墮有無見，增長外道見。妄想習氣，計著外種種義。心心數妄想，計著我我所生。」

The Buddha told Mahamati: "Various meanings, various unreal imaginations, clinging, and imagination arises. Mahamati! Clinging to the grasper and the grasped, not knowing the measure of what one's own mind manifests, and falling into views of existence and non-existence, increases the non-Buddhists' views. The habit-energy of imagination clings to various external meanings. The imagination of mind and mental functions gives rise to clinging to self and what belongs to self."

大慧白佛言：「世尊！若種種義，種種不實妄想，計著妄想生。攝所攝計著，不知自心現量，及墮有無見，增長外道見。妄想習氣，計著外種種義。心心數妄想，我我所計著生。世尊！若如是外種種義相，墮有無相，離性非性，離見相。世尊！第一義亦如是，離量限分譬喻因相。世尊！何故一處妄想不實義，種種性計著妄想生，非計著第一義處相妄想生，將無世尊說邪因論邪？說一生一不生。」

Mahamati said to the Buddha: "World-Honored One! If various meanings and various unreal imaginations cling, and imagination arises. Clinging to the grasper and the grasped, not knowing the measure of what one's own mind manifests, and falling into views of existence and non-existence, increases the non-Buddhists' views. The habit-energy of imagination clings to various external meanings. The imagination of mind and mental functions gives rise to clinging to self and what belongs to self. World-Honored One! If external various meanings and marks thus fall into the marks of existence and non-existence, and are apart from nature and non-nature and apart from the marks of views. World-Honored One! The highest meaning is also thus, apart from measure, limit, division, simile and the mark of cause. World-Honored One! Why in one place does the imagination of unreal meanings arise from clinging to various natures, yet in the place of the highest meaning no imagination of marks arises from clinging? Does the World-Honored One teach a doctrine of wrong causes? Saying that one arises and one does not arise?"

佛告大慧：「非妄想一生一不生。所以者何？謂：有無妄想不生故。外現性非性，覺自心現量，妄想不生。大慧！我說餘愚夫自心種種妄想相故，事業在前，種種妄想性想計著生。云何愚夫得離我我所計著見？離作所作因緣過，覺自妄想心量，身心轉變，究竟明解一切地，如來自覺境界，離五法自性事見妄想。以是因緣故，我說妄想從種種不實義計著生。知如實義，得解脫息種種妄想。」

The Buddha told Mahamati: "It is not that imagination is one arising and one not arising. Why? Because the imagination of existence and non-existence does not arise. When what appears externally is known as without real nature, and one awakens to the measure of what one's own mind manifests, imagination does not arise. Mahamati! I speak of the various imagined marks of the minds of other fools, with their business before them, various imagined natures cling to the thought and arise. How can fools leave the views of clinging to self and what belongs to self? By leaving the faults of the causes and conditions of making and what is made, awakening to the measure of one's own imagining mind, transforming body and mind, and ultimately understanding all stages, the realm of the Tathagata's self-awareness, apart from the five dharmas, the views of self-nature and the imagination. For this reason, I say that imagination arises from clinging to various unreal meanings. Knowing the real meaning, one gains liberation and stops the various imaginations."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「諸因及與緣，從此生世間，

"The various causes and conditions, from these the world arises,

妄想著四句，不知我所通。

imagination clings to the four alternatives, and does not know the path I have mastered.

世間非有生，亦復非無生，

The world is not born as existent, and not born as non-existent,

不從有無生，亦非非有無。

it is not born from existence or non-existence, and not neither existent nor non-existent.

諸因及與緣，云何愚妄想，

The various causes and conditions, how can fools imagine

非有亦非無，亦復非有無？

that they are neither existent nor non-existent, and not both existent and non-existent?

如是觀世間，心轉得無我，

Thus observing the world, the mind turns and attains selflessness,

一切性不生，以從緣生故。

all natures are unborn, because they arise from conditions.

一切緣所作，所作非自有，

All is made by conditions, and what is made does not exist of itself,

事不自生事，有二事過故。

a thing does not give birth to a thing itself, because it would have the fault of two things.

無二事過故，非有性可得。

Without the fault of two things, there is no nature to be found.

觀諸有為法，離攀緣所緣，

Observe all conditioned things, apart from the object of clinging and the cognized,

無心之心量，我說為心量。

the measure of mindless mind, I say, is the measure of mind.

量者自性處，緣性二俱離，

What is called measure: the place of self-nature, leaving both condition and nature,

性究竟妙淨，我說名為量。

the nature ultimately wondrous and pure, I say, is called measure.

施設世諦我，彼則無實事，

The self posited by conventional truth, there there is no real thing,

諸陰陰施設，無事亦復然。

the skandhas and the postulates of skandhas, nothing real, are the same.

有四種平等，相及因性生，

There are four equalities: marks, and arising from cause and nature,

第三無我等，第四修修者，

third is selflessness and the like, fourth is practice and the practitioner.

妄想習氣轉，有種種心生，

When the habit-energy of imagination turns, various minds arise,

境界於外現，是世俗心量。

realms appear outwardly, and this is the worldly measure of mind.

外現而非有，心見彼種種，

Appearing outwardly but not existing, the mind sees various things there,

建立於身財，我說為心量。

establishing body and wealth, I say, is the measure of mind.

離一切諸見，及離想所想，

Leaving all views, and leaving thought and what is thought,

無得亦無生，我說為心量。

with no gain and no arising, I say, is the measure of mind.

非性非非性，性非性悉離，

Neither nature nor non-nature, leaving nature and non-nature altogether,

謂彼心解脫，我說為心量。

speaking of the liberation of that mind, I say, is the measure of mind.

如如與空際，涅槃及法界，

Suchness and the limit of emptiness, nirvana and the Dharma realm,

種種意生身，我說為心量。」

the various mind-made bodies, I say, are the measure of mind."

爾時，大慧菩薩白佛言：「世尊！如世尊所說，菩薩摩訶薩當善語義。云何為菩薩善語義？云何為語？云何為義？」

At that time Bodhisattva Mahamati said to the Buddha: "World-Honored One! As the World-Honored One has said, a Bodhisattva-mahasattva should be skilled in speech and meaning. How is a Bodhisattva skilled in speech and meaning? What is speech? What is meaning?"

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think it over well, and I will explain it to you."

大慧白佛言：「善哉，世尊！唯然受教。」

Mahamati said to the Buddha: "Good, World-Honored One! Yes, we receive your instruction."

佛告大慧：「云何為語？謂：言字妄想和合，依咽喉唇舌齒齗頰輔，因彼我言說，妄想習氣計著生。是名為語。大慧！云何為義？謂：離一切妄想相、言說相，是名為義。大慧！菩薩摩訶薩於如是義，獨一靜處，聞思修慧，緣自覺了，向涅槃城，習氣身轉變已，自覺境界，觀地地中間勝進義相。是名菩薩摩訶薩善義。

The Buddha told Mahamati: "What is speech? It is words, letters and imagination in combination, relying on the throat, lips, tongue, teeth, gums and cheeks, because of that speech about self, with the habit-energy of imagination clinging and arising. This is called speech. Mahamati! What is meaning? It is leaving all marks of imagination and marks of speech; this is called meaning. Mahamati! A Bodhisattva-mahasattva, toward such meaning, alone in a quiet place, with the wisdom of hearing, thinking and cultivation, realizing through conditions by self-awareness, going toward the city of nirvana, with the habit-energy body transformed, the realm of self-awareness, observes the marks of meaning of surpassing advancement between one stage and the next. This is called the good meaning of a Bodhisattva-mahasattva.

「復次，大慧！善語義菩薩摩訶薩，觀語與義，非異非不異；觀義與語，亦復如是。若語異義者，則不因語辯義，而以語入義，如燈照色。復次，大慧！不生不滅，自性涅槃，三乘一乘，心自性等，如緣言說義計著，墮建立及誹謗見。異建立，異妄想，如幻種種妄想現。譬如種種幻，凡愚眾生作異妄想，非聖賢也。」

"Furthermore, Mahamati! A Bodhisattva-mahasattva skilled in speech and meaning observes speech and meaning as neither different nor not different; observing meaning and speech is also so. If speech and meaning were different, one would not discern meaning by means of speech, but would use speech to enter meaning, like a lamp illuminating forms. Furthermore, Mahamati! Non-arising and non-ceasing, nirvana of self-nature, three vehicles and one vehicle, the self-nature of mind and the like, if one clings through the meaning of speech, one falls into views of establishing and slandering. Different establishing, different imagination, illusion-like imagination shows in various ways. Like various illusions, ordinary fools make different imaginations, and not the sages."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「彼言既妄想，建立於諸法，

"Those words are imagination, establishing all dharmas,

以彼建立故，死墮泥犁中。

because of establishing them, at death one falls into the hells.

陰中無有我，陰非即是我，

In the skandhas there is no self, and the skandhas are not the self,

不如彼妄想，亦復非無我。

it is not as they imagine, and it is not that there is no self either.

一切悉有性，如凡愚妄想，

All things have a nature, as ordinary fools imagine,

若如彼所見，一切應見諦。

if it were as they see it, all would see the truth.

一切法無性，淨穢悉無有，

All dharmas have no nature, and purity and impurity are all absent,

不實如彼見，亦非無所有。

unreal as they see them, yet not that there is nothing whatever.

「復次，大慧！智識相，今當說。若善分別智識相者，汝及諸菩薩，則能通達智識之相，疾成阿耨多羅三藐三菩提。大慧！彼智有三種，謂：世間、出世間、出世間上上智。云何世間智？謂：一切外道凡夫，計著有無。云何出世間智？謂：一切聲聞、緣覺，墮自共相悕望計著。云何出世間上上智？謂：諸佛、菩薩，觀無所有法，見不生不滅，離有無品，入如來地，人法無我，緣自得生。大慧！彼生滅者是識，不生不滅者是智。復次，墮相無相，及墮有無種種相因是識，超有無相是智。復次，長養相是識，非長養相是智。復次，有三種智，謂：知生滅、知自共相、知不生不滅。復次，無礙相，是智。境界種種礙相，是識。復次，三事和合生方便相，是識。無事方便自性相，是智。復次，得相，是識。不得相，是智。自得聖智境界，不出不入，故如水中月。」

"Furthermore, Mahamati! Now I should explain the marks of wisdom and consciousness. If you discriminate well the marks of wisdom and consciousness, you and the Bodhisattvas can penetrate the marks of wisdom and consciousness and quickly accomplish anuttara-samyak-sambodhi. Mahamati! Wisdom there has three kinds, namely worldly, supramundane, and the highest supramundane wisdom. What is worldly wisdom? It is that all non-Buddhists and ordinary people cling to existence and non-existence. What is supramundane wisdom? It is that all shravakas and pratyekabuddhas fall into hopeful clinging to self and common marks. What is the highest supramundane wisdom? It is that the Buddhas and Bodhisattvas observe dharmas as having nothing whatever, see non-arising and non-ceasing, leave the categories of existence and non-existence, enter the stage of the Tathagata, the selflessness of persons and dharmas, and arise by self-realization through conditions. Mahamati! Arising and ceasing there is consciousness; non-arising and non-ceasing is wisdom. Furthermore, falling into marks and no marks, and falling into the causes of various marks of existence and non-existence, is consciousness; going beyond the marks of existence and non-existence is wisdom. Furthermore, the mark of nourishing and growing is consciousness; the mark of not nourishing and growing is wisdom. Furthermore, there are three kinds of wisdom, namely knowing arising and ceasing, knowing self and common marks, and knowing non-arising and non-ceasing. Furthermore, the mark of non-obstruction is wisdom. The realm's various marks of obstruction are consciousness. Furthermore, the mark of skillful means arising from the harmony of three things is consciousness. The mark of the self-nature of skillful means without things is wisdom. Furthermore, the mark of gaining is consciousness. The mark of not gaining is wisdom. The realm of sage wisdom realized by oneself neither goes out nor goes in, and so is like the moon in water."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「採集業為識，不採集為智，

"Gathering karma is consciousness, not gathering is wisdom,

觀察一切法，通達無所有。

observing all dharmas and penetrating to nothing-whatever.

逮得自在力，是則名為慧，

Gaining the power of freedom is called wisdom,

縛境界為心，覺想生為智。

the mind bound to objects, and awareness-thoughts arising are knowledge.

無所有及勝，慧則從是生，

Nothing-whatever and the supreme, wisdom arises from here,

心意及與識，遠離思惟想。

mind, thought and consciousness, far from thinking and imagining.

得無思想法，佛子非聲聞，

Gaining the dharma of no thought, a son of the Buddha is not a shravaka,

寂靜勝進忍，如來清淨智。

tranquil, surpassing in forbearance, the Tathagata's pure wisdom.

生於善勝義，所行悉遠離，

Born in the good and supreme meaning, all conduct is far-reaching,

我有三種智，聖開發真實。

I have three kinds of wisdom, and the sages open up the real.

於彼想思惟，悉攝受諸性，

As to thinking and reflection there, they all take in the natures,

二乘不相應，智離諸所有。

the two vehicles are not in accord, and wisdom leaves all that exists.

計著於自性，從諸聲聞生，

Clinging to self-nature arises from the various shravakas,

超度諸心量，如來智清淨。

going beyond the measures of mind, the Tathagata's wisdom is pure.

「復次，大慧！外道有九種轉變論。外道轉變見生，所謂：形處轉變、相轉變、因轉變、成轉變、見轉變、性轉變、緣分明轉變、所作分明轉變、事轉變。大慧！是名九種轉變見。一切外道，因是起有無生轉變論。云何形處轉變？謂：形處異見。譬如金變作諸器物，則有種種形處顯現，非金性變。一切性變，亦復如是。或有外道作如是妄想，乃至事轉變妄想，彼非如非異，妄想故。如是一切性轉變，當知如乳酪酒果等熟。外道轉變妄想，彼亦無有轉變，若有若無，自心現，外性非性。大慧！如是凡愚眾生，自妄想修習生。大慧！無有法若生若滅，如見幻夢色生。」

"Furthermore, Mahamati! The non-Buddhists have nine kinds of doctrines of transformation. The views of transformation of the non-Buddhists are: transformation of shape and place, transformation of marks, transformation of cause, transformation of accomplishment, transformation of views, transformation of nature, transformation of conditions made clear, transformation of what is done made clear, and transformation of things. Mahamati! These are called the nine kinds of views of transformation. All non-Buddhists thereby give rise to doctrines of transformation of existence and non-existence. What is transformation of shape and place? It is the view of a different shape and place. As gold changes into various vessels, there are various shapes and places appearing, but it is not that the nature of gold changes. The change of all natures is also thus. Or some non-Buddhists make such imaginations, and even the imagination of transformation of things, that it is neither the same nor different, because of imagination. Thus the transformation of all natures should be understood like milk, curd, wine and fruit ripening. The imagination of transformation of the non-Buddhists, there too there is no transformation, whether it exists or not, and one's own mind manifests, with external nature not real. Mahamati! Thus ordinary fools cultivate and give rise to it by their own imagination. Mahamati! There is no dharma that arises or ceases, as when one sees illusion or dream forms arising."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「形處時轉變，四大種諸根，

"Transformation of shape, place and time, the four great elements and the faculties,

中陰漸次生，妄想非明智。

the intermediate state arises gradually, imagination is not bright wisdom.

最勝於緣起，非如彼妄想，

The supreme, as to conditioned arising, is not as they imagine,

然世間緣起，如乾闥婆城。」

but the world's conditioned arising is like the city of the gandharvas."

爾時，大慧菩薩復白佛言：「世尊！唯願為說一切法相續義、解脫義。若善分別一切法相續不相續相，我及諸菩薩，善解一切相續巧方便，不墮如所說義，計著相續。善於一切諸法相續不相續相，及離言說文字妄想覺，遊行一切諸佛剎土，無量大眾，力自在神通總持之印，種種變化，光明照曜。覺慧善入十無盡句，無方便行。猶如日月摩尼四大，於一切地，離自妄想相見，見一切法如幻夢等。入佛地身，於一切眾生界，隨其所應而為說法而引導之，悉令安住一切諸法如幻夢等，離有無品，及生滅妄想，異言說義，其身轉勝。」

At that time Bodhisattva Mahamati again said to the Buddha: "World-Honored One! I beg you to explain the meaning of the continuity of all dharmas and the meaning of liberation. If one discriminates well the marks of continuity and non-continuity of all dharmas, the Bodhisattvas and I will understand well the skillful means of all continuity, and will not fall into clinging to continuity according to the meaning as spoken. Being skilled in the marks of continuity and non-continuity of all dharmas, and leaving the imagined awareness of speech and letters, we shall travel through all the Buddha lands, with countless great assemblies, powers, freedom, spiritual penetrations, the seal of dharani, various transformations, with light shining. Our awakened wisdom will enter well the ten inexhaustible phrases, with conduct without skillful means. Like the sun and moon, the mani jewel and the four great elements, on all stages, leaving the views of one's own imagined marks, one sees all dharmas as like illusion, dream and so on. Entering the Buddha-stage body, toward all realms of beings, one teaches the Dharma as befits them and guides them, so that all abide in all dharmas as like illusion, dream and so on, leaving the categories of existence and non-existence and the imagination of arising and ceasing, different from the meaning of speech, and their bodies turn toward the supreme."

佛告大慧：「善哉，善哉！諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Good, good! Listen carefully, listen carefully! Think it over well, and I will explain it to you."

大慧白佛言：「唯然受教。」

Mahamati said to the Buddha: "Yes, we receive your instruction."

佛告大慧：「無量一切諸法，如所說義，計著相續。所謂：相計著相續、緣計著相續、性非性計著相續、生不生妄想計著相續、滅不滅妄想計著相續、乘非乘妄想計著相續、有為無為妄想計著相續、地地自相妄想計著相續、自妄想無間妄想計著相續、有無品外道依妄想計著相續、三乘一乘無間妄想計著相續。復次，大慧！此及餘凡愚眾生，自妄想相續。以此相續故，凡愚妄想如蠶作繭，以妄想絲自纏纏他，有無相續相計著。復次，大慧！彼中亦無相續及不相續相。見一切法寂靜，妄想不生故。菩薩摩訶薩，見一切法寂靜。復次，大慧！覺外性非性，自心現相無所有。隨順觀察自心現量，有無一切性無相，見相續寂靜故，於一切法，無相續不相續相。復次，大慧！彼中無有若縛若解。餘墮不如實覺知，有縛有解。所以者何？謂於一切法有無有，無眾生可得故。

The Buddha told Mahamati: "Countless dharmas, as the meaning is spoken, cling to continuity. They are: clinging to continuity of marks, clinging to continuity of conditions, clinging to continuity through nature and non-nature, clinging to continuity through the imagination of arising and non-arising, clinging to continuity through the imagination of ceasing and non-ceasing, clinging to continuity through the imagination of vehicle and non-vehicle, clinging to continuity through the imagination of conditioned and unconditioned, clinging to continuity through the imagination of the self-marks of each stage, clinging to continuity through one's own imagination and the imagination of non-interval, clinging to continuity through non-Buddhist reliance on imagination in categories of existence and non-existence, and clinging to continuity through the imagination of the non-interval of three vehicles and one vehicle. Furthermore, Mahamati! These and other ordinary fools make continuity by their own imagination. Because of this continuity, ordinary fools imagine, like a silkworm making a cocoon, binding themselves and also binding others with threads of imagination, clinging to the marks of continuity of existence and non-existence. Furthermore, Mahamati! In that there is also no mark of continuity or non-continuity. Because one sees all dharmas as tranquil, imagination does not arise. A Bodhisattva-mahasattva sees all dharmas as tranquil. Furthermore, Mahamati! Awakening to external things as unreal in nature, the marks manifested by one's own mind are nothing whatever. Following and observing the measure of what one's own mind manifests, all natures of existence and non-existence are without marks, and seeing continuity as tranquil, one has, toward all dharmas, no marks of continuity or non-continuity. Furthermore, Mahamati! In that there is neither bondage nor liberation. Only those who fall into awareness not in accord with reality have bondage and liberation. Why? Because, toward all dharmas existent or non-existent, no sentient being can be found."

「復次，大慧！愚夫有三相續，謂：貪恚痴，及愛未來，有喜愛俱。以此相續，故有趣相續，彼相續者續五趣。大慧！相續斷者，無有相續不相續相。復次，大慧！三和合緣，作方便計著，識相續無間生。方便計著，則有相續。三和合緣識斷，見三解脫，一切相續不生。」

"Furthermore, Mahamati! Fools have three kinds of continuity, namely greed, anger and delusion, and love of the future and delight in existence, all together. Because of this continuity, there is the continuity of destinies, and that continuity continues the five destinies. Mahamati! What is called the cutting off of continuity is that there is no mark of continuity or non-continuity. Furthermore, Mahamati! When the three conditions come together, skillful means and clinging arise, and consciousness arises continuously without interval. With skillful means and clinging there is continuity. When the consciousness of the three conditions in harmony is cut off, and one sees the three liberations, all continuity does not arise."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「不真實妄想，是說相續相，

"Unreal discrimination: this is said to be the characteristic of continuity;

若知彼真實，相續網則斷。

if one knows the real on that side, the net of continuity is cut.

於諸性無知，隨言說攝受，

Ignorant of the various natures, grasping them according to words,

譬如彼蠶蟲，結網而自纏，

like the silkworm that spins a net and binds itself,

愚夫妄想縛，相續不觀察。」

the foolish are bound by discrimination, and do not examine the continuity."

大慧復白佛言：「如世尊所說，以彼彼妄想，妄想彼彼性，非有彼自性，但妄想自性耳。」

Mahamati again said to the Buddha: "As the World-Honored One says, by means of each discrimination one discriminates each nature, and it is not that those self-natures exist, but only that self-nature is discriminated."

大慧白佛言：「世尊！若但妄想自性，非性自性相待者，非為世尊如是說煩惱清淨無性過耶？一切法妄想自性，非性故。」

Mahamati said to the Buddha: "World-Honored One! If there is only discriminated self-nature and no self-nature standing in dependence on self-nature, is this not the fault of the World-Honored One's saying that afflictions and purity are without nature? Because the discriminated self-nature of all dharmas is not nature."

佛告大慧：「如是，如是！如汝所說。大慧！非如愚夫性自性妄想真實。此妄想自性，非有性自性相然。大慧！如聖智有性自性，聖知、聖見、聖慧眼，如是性自性知。」

The Buddha told Mahamati: "So it is, so it is! As you say. Mahamati! It is not as the foolish take the discrimination of self-nature to be real. This discriminated self-nature is not that it has the characteristic of self-nature and yet is like that. Mahamati! Just as the noble wisdom has self-nature, with noble knowledge, noble vision and the noble eye of wisdom, thus self-nature is known."

大慧白佛言：「若使如聖，以聖知、聖見、聖慧眼，非天眼，非肉眼，性自性如是知，非如愚夫妄想。世尊！云何愚夫離是妄想，不覺聖性事故？世尊！彼亦非顛倒，非不顛倒。所以者何？謂：不覺聖事性自性故，不見離有無相故。世尊！聖亦不如是見，如是妄想，不以自相境界為境界故。世尊！彼亦性自性相，妄想自性如是現，不說因無因故，謂墮性相見故。異境界，非如彼等，如是無窮過。世尊！不覺性自性相故。世尊！亦非妄想自性，因性自性相。彼云何妄想非妄想，如實知妄想？世尊！妄想異，自性相異。世尊！不相似因，妄想自性想。彼云何各各不妄想，愚夫不如實知，然為眾生離妄想故，說如妄想相不如實有？世尊！何故遮眾生有無見事自性計著，聖智所行境界計著墮有見，說空法非性，而說聖智自性事？」

Mahamati said to the Buddha: "If it is like the noble ones, who with noble knowledge, noble vision and the noble eye of wisdom, which are not the heavenly eye or the fleshly eye, thus know self-nature, and not as the foolish discriminate, World-Honored One! How is it that the foolish, leaving this discrimination, do not awaken to the noble nature of things? World-Honored One! That side is also neither inverted nor not inverted. Why? Because they do not awaken to the self-nature of the noble matter and do not see what is apart from the characteristics of being and non-being. World-Honored One! The noble ones also do not see it thus and so discriminate, and do not take the realm of their own characteristics as the realm. World-Honored One! That side too is the characteristic of self-nature, discriminated self-nature thus appears, not speaking of cause or no cause, which is called falling into the view of nature and characteristics. A different realm, unlike those others, thus is a limitless fault. World-Honored One! This is because they do not awaken to the characteristic of self-nature. World-Honored One! It is also not discriminated self-nature, because of the characteristic of self-nature. How do they discriminate and not discriminate, and know discrimination as it really is? World-Honored One! Discrimination is different, and the characteristic of self-nature is different. World-Honored One! Not a similar cause, discriminated self-nature is conceived. How is it that they each do not discriminate, and the foolish do not know it as it is, yet for the sake of beings, leaving discrimination, one says that the discriminated characteristics are not really existent? World-Honored One! Why do you block beings' views of being and non-being and their clinging to the self-nature of things, and then, with the realm in which noble wisdom operates being clung to and falling into the view of being, speak of empty dharmas as without nature and yet speak of the matter of the self-nature of noble wisdom?"

佛告大慧：「非我說空法非性，亦不墮有見說聖智自性事，然為令眾生離恐怖句故。眾生無始已來計著性自性相，聖智事自性計著相見，說空法。大慧！我不說性自性相。大慧！但我住自得如實空法，離惑亂相見，離自心現性非性見。得三解脫，如實印所印。於性自性，得緣自覺觀察住，離有無事見相。復次，大慧！一切法不生者，菩薩摩訶薩不應立是宗。所以者何？謂宗一切性非性故，及彼因生相故。說一切法不生宗，彼宗則壞。彼宗一切法不生彼宗壞者，以宗有待而生故。又彼宗不生，入一切法故，不壞相不生故。立一切法不生宗者，彼說則壞。大慧！有無不生宗，彼宗入一切性，有無相不可得。大慧！若使彼宗不生，一切性不生而立宗，如是彼宗壞。以有無性相不生故，不應立宗。五分論多過故，展轉因異相故，及為作故，不應立宗分，謂一切法不生，如是一切法空、如是一切法無自性，不應立宗。大慧！然菩薩摩訶薩，說一切法如幻夢，現不現相故，及見覺過故，當說一切法如幻夢性，除為愚夫離恐怖句故。大慧！愚夫墮有無見，莫令彼恐怖，遠離摩訶衍。」

The Buddha told Mahamati: "It is not that I speak of empty dharmas as without nature, nor do I fall into the view of being and speak of the matter of the self-nature of noble wisdom, but it is to make beings leave phrases of terror. Since beginningless time beings have clung to the characteristics of self-nature, and clung to views of the characteristics of the self-nature of the matter of noble wisdom, so I speak of empty dharmas. Mahamati! I do not speak of the characteristic of self-nature. Mahamati! It is only that I abide in the real empty dharma self-attained, apart from the view of confused appearances, apart from the views of nature and non-nature that appear in one's own mind. Having obtained the three liberations, sealed by the seal of reality. With regard to self-nature, I abide in self-awakened observation of conditions, apart from the views of the characteristics of being and non-being. Further, Mahamati! All dharmas are unborn; a Bodhisattva Mahasattva should not establish this thesis. Why? Because the thesis that all natures are non-nature, and the characteristic of the arising of that cause. If one speaks of the thesis that all dharmas are unborn, that thesis collapses. That thesis, 'all dharmas are unborn', collapses, because the thesis arises in dependence on something. Moreover, if that thesis is unborn, it enters all dharmas, the characteristic of non-collapse being unborn. If one establishes the thesis that all dharmas are unborn, their statement collapses. Mahamati! The thesis of unborn being and non-being: that thesis enters all natures, and the characteristics of being and non-being cannot be found. Mahamati! If that thesis is unborn, and one establishes a thesis in which all natures are unborn, then that thesis collapses. Because the characteristics of being and non-being nature are unborn, one should not establish a thesis. The five-part argument has many faults, and through the alternating causes of different characteristics, and for the sake of making, one should not establish divisions of a thesis, namely that all dharmas are unborn, that thus all dharmas are empty and thus all dharmas are without self-nature; one should not establish such a thesis. Mahamati! But the Bodhisattva Mahasattva says that all dharmas are like illusions and like dreams, with appearing and non-appearing characteristics, and faults of seeing and knowing; one should say that all dharmas are of the nature of illusions and dreams, except to make the foolish leave phrases of terror. Mahamati! The foolish fall into views of being and non-being; do not let them be terrified, and keep them far from the Mahayana."

爾時，世尊欲重宣此義而說偈曰：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「無自性無說，無事無相續，

"No self-nature, no speech, no thing, no continuity,

彼愚夫妄想，如死屍惡覺。

those foolish discriminations are like the evil thoughts about a corpse.

一切法不生，非彼外道宗，

All dharmas are unborn, not the thesis of those non-Buddhists,

至竟無所生，性緣所成就。

in the end nothing is born, accomplished through nature and conditions.

一切法不生，慧者不作想，

All dharmas are unborn, the wise do not form such a thought,

彼宗因生故，覺者悉除滅。

that thesis, because it arises, is entirely eliminated by the awakened.

譬如翳目視，妄見垂髮相，

Like the eye with a cataract that falsely sees the appearance of hanging hairs,

計著性亦然，愚夫邪妄想。

clinging to nature is likewise, the false discrimination of the foolish.

施設於三有，無有事自性，

Set up in the three realms of existence, there is no self-nature of things,

施設事自性，思惟起妄想。

setting up the self-nature of things, thinking gives rise to discrimination.

相事設言教，意亂極震掉，

Characteristics and things set up in words and teachings, the mind is confused and greatly shaken,

佛子能超出，遠離諸妄想。

disciples of the Buddha can transcend this and keep far from all discriminations.

非水水相受，斯從渴愛生，

Not water yet receiving the appearance of water, this arises from thirst and craving,

愚夫如是惑，聖見則不然。

the foolish are thus deluded, but the vision of the noble is not like this.

聖人見清淨，三脫三昧生，

The vision of the noble is pure, the three liberations and three samadhis arise,

遠離於生死，遊行無所畏。

far from birth and death, they roam without fear.

修行無所有，亦無性非性，

Practicing in the state of having nothing, with neither nature nor non-nature,

性非性平等，從是生聖果。

with nature and non-nature equal, from here the noble fruit arises.

云何性非性？云何為平等？

What is nature and non-nature? What is equality?

謂彼心不知，內外極漂動；

It is that on that side the mind does not know, and inside and outside drift greatly;

若能壞彼者，心則平等見。」

if one can break those, the mind sees in equality."

爾時，大慧菩薩白佛言：「世尊！如世尊說，如攀緣事智慧不得，是施設量，建立施設。所攝受非性，攝受亦非性。以無攝故，智則不生，唯施設名耳。云何，世尊！為不覺性自相共相，異不異故，智不得耶？為自相共相，種種性自性相隱蔽故，智不得耶？為山巖石壁，地水火風障故，智不得耶？為極遠極近故，智不得耶？為老小盲冥，諸根不具故，智不得耶？世尊！若不覺自共相異不異，智不得者；不應說智，應說無智，以有事不可得故。若復種種自共相性自性相隱蔽故，智不得者；彼亦無智，非是智。世尊！有爾炎故智生，非無性會爾炎，故名為智。若山巖石壁，地水火風，極遠極近，老小盲冥，諸根不具，智不得者；此亦非智，應是無智，以有事不可得故。」

At that time Mahamati Bodhisattva said to the Buddha: "World-Honored One! As the World-Honored One says, that wisdom cannot be obtained when clinging to objects is the setting up of measures, a establishing of settings. What is grasped is non-nature, and the grasping too is non-nature. Because there is no grasping, wisdom does not arise, and only a name is set up. How is it, World-Honored One? Is it because of not awakening to the self-characteristic and common characteristic of nature, to difference and non-difference, that wisdom cannot be obtained? Is it because the self-characteristics and common characteristics, the various characteristics of self-nature, are hidden that wisdom cannot be obtained? Is it because of mountains, rocks and stone walls and the obstruction of earth, water, fire and wind that wisdom cannot be obtained? Is it because of being extremely far or extremely near that wisdom cannot be obtained? Is it because of old age, youth, blindness and darkness, or incomplete faculties that wisdom cannot be obtained? World-Honored One! If one does not awaken to the difference and non-difference of self and common characteristics and wisdom cannot be obtained, one should not speak of wisdom, but of no-wisdom, because there is the thing and it cannot be found. If again the various self and common characteristics and the characteristics of self-nature are hidden and wisdom cannot be obtained, that side too is no-wisdom and not wisdom. World-Honored One! It is because there is the knowable (jneya) that wisdom arises, and not that non-nature meets the knowable and is thereby called wisdom. If, because of mountains, rocks and stone walls, earth, water, fire and wind, extreme distance or nearness, old age, youth, blindness and darkness, or incomplete faculties, wisdom cannot be obtained, then this too is not wisdom but should be no-wisdom, because there is the thing and it cannot be found."

佛告大慧：「不如是，無智應是智，非非智。我不如是隱覆，說攀緣事，智慧不得，是施設量建立。覺自心現量，有無有、外性非性，智而事不得。不得故，智於爾炎不生。順三解脫，智亦不得。非妄想者，無始性非性，虛偽習智，作如是知。是知彼不知。故於外事處所，相性作無性，妄想不斷。自心現量建立，說我我所相，攝受計著。不覺自心現量，於智爾炎而起妄想。妄想故，外性非性，觀察不得，依於斷見。」

The Buddha told Mahamati: "It is not so; no-wisdom should be wisdom, and is not non-wisdom. I do not conceal it in this way, speaking of clinging to objects and of wisdom not being obtained, which is the establishing of measures. Awaken to the measure of what is manifested by one's own mind, to being, non-being, outer nature and non-nature; wisdom cannot obtain the thing. Not obtaining it, wisdom does not arise toward the knowable. Following the three liberations, wisdom too is not obtained. The one who is not discriminating, whose beginningless nature and non-nature are practiced as false wisdom, makes such a knowing. This knowing they do not know. So with respect to outer places and things, they treat characteristics and nature as non-nature, and discrimination is not cut off. They establish the measure of what is manifested by their own mind, speak of the characteristics of self and mine, and cling to grasping. They do not awaken to the measure of what is manifested by their own mind, and with regard to wisdom and the knowable they give rise to discrimination. Because of discrimination, outer nature and non-nature, they observe and find nothing, and rely on the view of annihilation."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「有諸攀緣事，智慧不觀察，

"There are objects of clinging, which wisdom does not examine,

此無智非智，是妄想者說。

this no-wisdom is not wisdom, it is what the discriminating say.

於不異相性，智慧不觀察，

Regarding the characteristic of non-difference, wisdom does not examine,

障礙及遠近，是名為邪智。

obstruction and far and near, this is called false wisdom.

老小諸根冥，而智慧不生，

Old and young, the faculties dark, and wisdom does not arise,

而實有爾炎，是亦說邪智。

and yet there is the knowable, this too is called false wisdom.

「復次，大慧！愚痴凡夫，無始虛偽惡邪妄想之所迴轉，迴轉時，自宗通及說通，不善了知。著自心現外性相故，著方便說，於自宗四句清淨通相，不善分別。」

"Further, Mahamati! Foolish ordinary people, turned around by beginningless false and evil discrimination, in turning, do not well understand either their own thesis-penetration or speech-penetration. Because they cling to the outer characteristics manifested by their own mind and cling to expedient speech, they do not well distinguish the four-phrase pure penetrating characteristic of their own thesis."

大慧白佛言：「誠如尊教。唯願，世尊！為我分別說通及宗通。我及餘菩薩摩訶薩，善於二通，來世凡夫聲聞緣覺不得其短。」

Mahamati said to the Buddha: "Truly as the Venerable teaches. I only wish, World-Honored One, that you would explain for me speech-penetration and thesis-penetration. I and the other Bodhisattva Mahasattvas, being skilled in both penetrations, will in the future not be open to attack from ordinary people, shravakas and pratyekabuddhas."

佛告大慧：「善哉，善哉！諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Good, good! Listen closely, listen closely! Think on it well, and I will explain it for you."

大慧白佛言：「唯然受教。」

Mahamati said to the Buddha: "Yes, I receive the teaching."

佛告大慧：「三世如來，有二種法通，謂：說通及自宗通。說通者，謂：隨眾生心之所應，為說種種眾具契經。是名說通。自宗通者，謂：修行者，離自心現種種妄想。謂：不墮一異、俱不俱品，超度一切心、意、意識。自覺聖境界，離因成見相，一切外道、聲聞、緣覺墮二邊者，所不能知。我說是名自宗通法。大慧！是名自宗通及說通相。汝及餘菩薩摩訶薩，應當修學。」

The Buddha told Mahamati: "The Tathagatas of the three times have two kinds of Dharma-penetration, namely: speech-penetration and self-thesis-penetration. Speech-penetration means: according to what suits the minds of beings, speaking for them the various complete teachings. This is called speech-penetration. Self-thesis-penetration means: the practitioner leaves the various discriminations manifested by his own mind. That is, he does not fall into the categories of one, different, both or neither, and transcends all mind, thought and consciousness. The noble self-awakened realm, apart from the characteristics of views formed by causes, which none of the non-Buddhists, shravakas or pratyekabuddhas who have fallen into the two extremes can know. I say this is called the Dharma of self-thesis-penetration. Mahamati! This is called the characteristic of self-thesis-penetration and speech-penetration. You and the other Bodhisattva Mahasattvas should practice and learn them."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「謂我二種通，宗通及言說，

"I speak of two kinds of penetration, thesis-penetration and verbal expression,

說者授童蒙，宗為修行者。」

verbal expression is taught to the ignorant, and the thesis is for practitioners."

爾時，大慧菩薩白佛言：「世尊！如世尊一時說言：『世間諸論種種辯說，慎勿習近。若習近者，攝受貪欲，不攝受法。』世尊何故作如是說？」

At that time Mahamati Bodhisattva said to the Buddha: "World-Honored One! As the World-Honored One once said: 'The various treatises of the world and their various debates must on no account be taken up. If taken up, they bring grasping of desire and not grasping of the Dharma.' Why does the World-Honored One speak thus?"

佛告大慧：「世間言論，種種句味，因緣譬喻，採習莊嚴，誘引誑惑愚痴凡夫。不入真實自通，不覺一切法，妄想顛倒，墮於二邊。凡愚痴惑而自破壞，諸趣相續不得解脫，不能覺知自心現量，不離外性自性，妄想計著。是故世間言論種種辯說，不脫生老病死憂悲苦惱，誑惑迷亂。大慧！釋提桓因，廣解眾論，自造聲論。彼世論者有一弟子，持龍形像，詣釋天宮，建立論宗，要壞帝釋千輻之輪。隨我不如，斷一一頭，以謝所屈。作是要已，即以釋法，摧伏帝釋。釋墮負處，即壞其輪，還來人間。如是，大慧！世間言論，因譬莊嚴，乃至畜生，亦能以種種句味，惑彼諸天及阿修羅著生滅見，而況於人。是故，大慧！世間言論，應當遠離，以能招致苦生因故，慎勿習近。大慧！世論者，惟說身覺境界而已。大慧！彼世論者，乃有百千，但於後時後五十年，當破壞結集。惡覺因見盛故，惡弟子受。如是，大慧！世論破壞結集，種種句味，因譬莊嚴，說外道事，著自因緣，無有自通。大慧！彼諸外道，無自通論，於餘世論，廣說無量百千事門，無有自通，亦不自知愚痴世論。」

The Buddha told Mahamati: "The worldly treatises, with their various phrases and flavors, causes and conditions, parables, and adorned with learned embellishments, entice and deceive the foolish ordinary people. They do not enter into real self-penetration, do not awaken to all dharmas, are inverted in discrimination and fall into the two extremes. The ordinary and foolish destroy themselves in delusion, the various destinies continue and they do not obtain liberation, they cannot awaken to the measure of what is manifested by their own mind, they do not leave the self-nature of outer nature and cling in discrimination. Therefore the worldly treatises and various debates do not free one from birth, aging, illness, death, worry, grief, suffering and distress, and deceive and confuse. Mahamati! Sakra Devendra, broadly understanding the various treatises, himself composed a treatise on sound. That worldly debater had a disciple who took the form of a dragon and went to the palace of Sakra, set up a thesis, and wished to destroy Indra's thousand-spoked wheel. He said: 'If I fall short, cut off my heads one by one in apology for my having been bent.' Having made this agreement, he used Sakra's own teaching to subdue Indra. Sakra fell into defeat, and his wheel was destroyed, and he returned to the human world. In this way, Mahamati, worldly speech and treatises, adorned with reasons and parables, even animals can use various phrases and flavors to deceive the devas and asuras into clinging to views of arising and ceasing, let alone humans. Therefore, Mahamati, worldly speech and treatises should be kept far away, because they can bring about the cause of the arising of suffering, and must on no account be taken up. Mahamati! What are called worldly debaters speak only of the realm of bodily sensations. Mahamati! Those worldly debaters, even hundreds of thousands of them, will in the later age, in the last fifty years, break up the compilation of the teachings. Because the evil views arise in strength, evil disciples receive them. Thus, Mahamati, worldly debate breaks up the compilation, with its various phrases and flavors, adorned with reasons and parables, speaking of the matters of non-Buddhists, clinging to their own causes and conditions without self-penetration. Mahamati! Those non-Buddhists have no treatise of self-penetration, and in regard to other worldly treatises they speak widely of countless hundreds of thousands of doors of matters, without self-penetration, and they do not themselves know that worldly treatises are foolish."

爾時，大慧白佛言：「世尊！若外道世論，種種句味因譬莊嚴，無有自通，自事計著者；世尊亦說世論，為種種異方諸來會眾天人、阿修羅，廣說無量種種句味。亦非自通耶？亦入一切外道智慧言說數耶？」

At that time Mahamati said to the Buddha: "World-Honored One! If the non-Buddhists' worldly treatises, with their various phrases and flavors, reasons and parables, have no self-penetration and cling to their own matters, the World-Honored One also speaks worldly treatises, for the various assemblies of devas, humans and asuras who come from different places, speaking widely countless kinds of phrases and flavors. Is that also not self-penetration? Does it also enter the count of all the non-Buddhists' speech of wisdom?"

佛告大慧：「我不說世論，亦無來去，惟說不來不去。大慧！來者，趣聚會生。去者，散壞。不來不去者，是不生不滅。我所說，不墮世論妄想數中。所以者何？謂：不計者外性非性，自心現處。二邊妄想所不能轉。相境非性，覺自心現，則自心現，妄想不生。妄想不生者，空無相無作，入三脫門，名為解脫。大慧！我念一時，於一處住。有世論婆羅門，來詣我所。不請空閑，便問我言：『瞿曇！一切所作耶？』我時答言：『婆羅門！一切所作，是初世論。』彼復問言：『一切非所作耶？』我復報言：『一切非所作，是第二世論。』彼復問言：『一切常耶？一切無常耶？一切生耶？一切不生耶？』我時報言：『是六世論。』大慧！彼復問我言：『一切一耶？一切異耶？一切俱耶？一切不俱耶？一切因種種受生現耶？』我時報言：『是十一世論。』大慧！彼復問言：『一切無記耶？一切有記耶？有我耶？無我耶？有此世耶？無此世耶？有他世耶？無他世耶？有解脫耶？無解脫耶？一切剎那耶？一切不剎那耶？虛空耶？非數滅耶？涅槃耶？瞿曇！作耶？非作耶？有中陰耶？無中陰耶？』大慧！我時報言：『婆羅門！如是說者，悉是世論。非我所說，是汝世論。我唯說無始虛偽妄想習氣種種諸惡，三有之因，不能覺知自心現量而生妄想，攀緣外性。如外道法，我諸根義，三合智生。我不如是，婆羅門！我不說因，不說無因。惟說妄想攝所攝性，施設緣起，非汝所及餘墮受我相續者，所能覺知。』大慧！涅槃、虛空、滅，非有三種，但數有三耳。

The Buddha told Mahamati: "I do not speak worldly treatises, and there is no coming and going; I speak only of no coming and no going. Mahamati! What is called coming: rushing together and gathering to arise. What is called going: scattering and breaking up. What is called no coming and no going: this is non-arising and non-ceasing. What I speak does not fall within the count of worldly-treatise discrimination. Why? Because one does not cling to outer nature and non-nature, the place where one's own mind manifests. The discriminations of the two extremes cannot turn it. The characteristics and objects are non-nature; awakening to what is manifested by one's own mind, and in the very manifestation of one's own mind, discrimination does not arise. What is called discrimination not arising: emptiness, signlessness, non-doing, entering the three gates of liberation, called liberation. Mahamati! I remember that once, I was staying at a place. There was a Brahmin who held worldly treatises who came to where I was. Not waiting for an invitation to a quiet moment, he asked me: 'Gautama! Is everything made?' I answered at that time: 'Brahmin! Everything made is the first worldly treatise.' He asked again: 'Is everything not made?' I replied again: 'Everything unmade is the second worldly treatise.' He asked again: 'Is everything permanent? Is everything impermanent? Is everything born? Is everything unborn?' I replied at that time: 'These are the six worldly treatises.' Mahamati! He asked me again: 'Is everything one? Is everything different? Is everything both? Is everything neither? Is everything born from various causes and appearing?' I replied at that time: 'These are the eleven worldly treatises.' Mahamati! He asked again: 'Is everything unspecified? Is everything specified? Is there a self? Is there no self? Is there this world? Is there no this world? Is there another world? Is there no other world? Is there liberation? Is there no liberation? Is everything momentary? Is everything not momentary? Is it space? Is it cessation not by calculation? Is it nirvana? Gautama! Is it made? Is it not made? Is there an intermediate existence? Is there no intermediate existence?' Mahamati! I replied at that time: 'Brahmin! What you speak in this way is all worldly treatise. It is not what I say but your worldly treatise. I speak only of the beginningless habit-energy of false discrimination and the various evils, the cause of the three realms of existence, which cannot awaken to the measure of what one's own mind manifests and so give rise to discrimination and cling to outer nature. As in the non-Buddhist teachings, where the meaning of my faculties arises from the union of three, wisdom arises. I am not like this, Brahmin! I do not speak of cause, I do not speak of no cause. I speak only of the nature of grasping and being grasped in discrimination, setting up dependent arising, which is not something that you and the others who fall into receiving my continuity can awaken to.' Mahamati! Nirvana, space and cessation are not three kinds, but only the number is three.

「復次，大慧！爾時世論婆羅門，復問我言：『痴愛業因故，有三有耶？為無因耶？』我時報言：『此二者，亦是世論耳。』彼復問言：『一切性皆入自共相耶？』我復報言：『此亦世論。婆羅門！乃至意流妄計外塵，皆是世論。』

"Further, Mahamati! At that time the worldly-treatise Brahmin asked me again: 'Is it because of the causes of ignorance, craving and karma that the three realms of existence exist? Or is it without cause?' I replied at that time: 'These two are also only worldly treatises.' He asked again: 'Do all natures enter self and common characteristics?' I replied again: 'This too is a worldly treatise. Brahmin! Even the flow of thought falsely taking outer dust to be real is all worldly treatise.'

「復次，大慧！爾時世論婆羅門，復問我言：『頗有非世論者不？我是一切外道之宗，說種種句味、因緣、譬喻莊嚴。』我復報言：『婆羅門！有非汝有者。非為，非宗，非說，非不說種種句味，非不因譬莊嚴。』婆羅門言：『何等為非世論，非非宗，非非說？』我時報言：『婆羅門！有非世論，汝諸外道所不能知，以於外性不實妄想虛偽計著故。謂妄想不生，覺了有無自心現量。妄想不生，不受外塵。妄想永息，是名非世論。此是我法，非汝有也。婆羅門！略說彼識，若來若去，若死若生，若樂若苦，若溺若見，若觸若著，種種相。若和合相續，若受，若因計著。婆羅門！如是等比者，是汝等世論，非是我有。』大慧！世論婆羅門，作如是問，我如是答。彼即默然，不辭而退。思自通處，作是念言：『沙門釋子，出於通外，說無生無相無因，覺自妄想現，妄想不生。』大慧！此即是汝向所問我：『何故說習近世論種種辯說，攝受貪欲，不攝受法？』」

"Further, Mahamati! At that time the worldly-treatise Brahmin asked me again: 'Is there anything that is not a worldly treatise? I am the head of all the non-Buddhist schools, and I speak of various phrases and flavors, causes, conditions, parables and embellishments.' I replied again: 'Brahmin! There is something that you do not have. It is not made, not a thesis, not a statement, not not speaking various phrases and flavors, and not lacking cause, parable and embellishment.' The Brahmin said: 'What is a non-worldly treatise, a non-non-thesis, a non-non-statement?' I replied at that time: 'Brahmin! There is a non-worldly treatise that you non-Buddhists cannot know, because you cling to outer nature in unreal, false discrimination. This is: discrimination does not arise, and one awakens to the measure of being and non-being manifested by one's own mind. When discrimination does not arise, one does not receive outer dust. When discrimination is forever stilled, this is called non-worldly treatise. This is my Dharma, which you do not have. Brahmin! Briefly, that consciousness, whether coming or going, dying or being born, joyful or suffering, sinking or seeing, touching or clinging, takes various characteristics. Or it continues in combination, or receives, or clings through causes. Brahmin! Things of this kind are your worldly treatises, and I do not have them.' Mahamati! When the worldly-treatise Brahmin put this question, I answered thus. He fell silent and left without taking leave. Reflecting on his own area of penetration, he thought: 'The Shramana, son of the Shakyas, comes from beyond our penetration and speaks of non-arising, signlessness and no cause, awakening that one's own discrimination appears and discrimination does not arise.' Mahamati! This is what you asked me earlier: 'Why do you say that taking up the various debates of worldly treatises brings grasping of desire and not grasping of the Dharma?'"

大慧白佛言：「世尊！攝受貪欲及法，有何句義？」

Mahamati said to the Buddha: "World-Honored One! Grasping of desire and the Dharma, what is the meaning of these phrases?"

佛告大慧：「善哉，善哉！汝乃能為未來眾生，思惟諮問如是句義。諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Good, good! You are able, for the sake of future beings, to think about and ask about the meaning of these phrases. Listen closely, listen closely! Think on it well, and I will explain it for you."

大慧白佛言：「唯然受教。」

Mahamati said to the Buddha: "Yes, I receive the teaching."

佛告大慧：「所謂貪者，若取、若捨、若觸、若味，繫著外塵，墮二邊見。復生苦陰，生老病死憂悲苦惱。如是諸患，皆從愛起，斯由習近世論，及世論者，我及諸佛說名為貪。是名攝受貪欲，不攝受法。大慧！云何攝受法？謂：善覺知自心現量，見人無我及法無我相，妄想不生。善知上下(丹上)地，離心意意識，一切諸佛智慧灌頂，具足攝受十無盡句，於一切法無開發自在，是名為法。所謂不墮一切見、一切虛偽、一切妄想、一切性、一切二邊。大慧！多有外道痴人，墮於二邊若常若斷，非黠慧者。受無因論，則起常見；外因壞因緣非性，則起斷見。大慧！我不見生住滅故，說名為法。大慧！是名貪欲及法。汝及餘菩薩摩訶薩，應當修學。」

The Buddha told Mahamati: "What is called desire: either taking, or giving up, or touching, or tasting, attached to outer dust and falling into the views of the two extremes. It produces again the aggregates of suffering, birth, aging, illness, death, worry, grief, suffering and distress. All these afflictions arise from craving, and this is due to taking up worldly treatises and worldly debaters, which I and the Buddhas call desire. This is called grasping desire and not grasping the Dharma. Mahamati! What is grasping the Dharma? It is: well awakening to the measure of what one's own mind manifests, seeing the characteristics of no-self of persons and no-self of dharmas, with discrimination not arising. Well knowing the upper and lower grounds (one text has 'upper ground'), leaving mind, thought and consciousness, receiving the consecration of all Buddhas' wisdom, fully grasping the ten inexhaustible phrases, and being free and unobstructed in opening up all dharmas; this is called the Dharma. That is, not falling into any views, any falsehoods, any discriminations, any natures, any two extremes. Mahamati! Many foolish non-Buddhists fall into the two extremes of permanence or annihilation, and are not people of sharp wisdom. Receiving the theory of no cause, they give rise to the view of permanence; the outer cause being broken and conditions being non-nature, they give rise to the view of annihilation. Mahamati! I do not see arising, abiding or ceasing, and so I say it is called the Dharma. Mahamati! This is called desire and the Dharma. You and the other Bodhisattva Mahasattvas should practice and learn them."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「一切世間論，外道虛妄說，

"All the treatises of the world, the false statements of non-Buddhists,

妄見作所作，彼則無自宗。

falsely see the maker and the made, and so they have no thesis of their own.

惟我一自宗，離於作所作，

Only I have a single thesis of my own, apart from maker and made,

為諸弟子說，遠離諸世論。

spoken for the disciples, keeping far from the worldly treatises.

心量不可見，不觀察二心，

The measure of mind is not seen, not examining the two minds,

攝所攝非性，斷常二俱離，

grasping and being grasped are non-nature, and both annihilation and permanence are left behind,

乃至心流轉，是則為世論。

as far as the mind continues to turn, this is the worldly treatise.

妄想不轉者，是人見自心，

The one whose discrimination does not turn, this person sees his own mind,

來者謂事生，去者事不現。

what is called coming is the arising of things; what is called going is the non-appearing of things.

明瞭知去來，妄想不復生，

Clearly knowing going and coming, discrimination arises no more,

有常及無常，所作無所作，

permanence and impermanence, the made and the not made,

此世他世等，斯皆世論通。」

this world and another world and the like, all these are the penetration of worldly treatises."

爾時，大慧菩薩復白佛言：「世尊！所言涅槃者，為何等法，名為涅槃？而諸外道各起妄想。」

At that time Mahamati Bodhisattva said again to the Buddha: "World-Honored One! What is nirvana, what dharma is it that is called nirvana? And the various non-Buddhists each give rise to discriminations."

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。如諸外道妄想涅槃，非彼妄想隨順涅槃。」

The Buddha told Mahamati: "Listen closely, listen closely! Think on it well, and I will explain it for you. As the various non-Buddhists discriminate nirvana, it is not that those discriminations accord with nirvana."

大慧白佛言：「唯然受教。」

Mahamati said to the Buddha: "Yes, I receive the teaching."

佛告大慧：「或有外道，陰界入滅，境界離欲，見法無常，心心法品不生，不念去來現在境界，諸受陰盡，如燈火滅，如種子壞，妄想不生。斯等於此，作涅槃想。大慧！非以見壞，名為涅槃。大慧！或以從方至方，名為解脫，境界想滅，猶如風止。或復以覺所覺見壞，名為解脫。或見常無常，作解脫想。或見種種相想，招致苦生因；思惟是已，不善覺知自心現量，怖畏於相，而見無相，深生愛樂，作涅槃想。或有覺知內外諸法，自相共相，去來現在，有性不壞，作涅槃想。或謂我、人、眾生、壽命，一切法壞，作涅槃想。或以外道惡燒智慧，見自性及士夫，彼二有間，士夫所出，名為自性。如冥初比，求那轉變，求那是作者，作涅槃想。或謂福非福盡，或謂諸煩惱盡，或謂智慧。或見自在是真實作生死者，作涅槃想。或謂展轉相生，生死更無餘因。如是即是計著因，而彼愚痴不能覺知。不知故，作涅槃想。或有外道言，得真諦道，作涅槃想。或見功德，功德所起和合，一異、俱不俱，作涅槃想。或見自性所起孔雀文彩，種種雜寶，及利刺等性，見已作涅槃想。大慧！或有覺二十五真實，或王守護國，受六德論，作涅槃想。或見時是作者，時節世間，如是覺者，作涅槃想。或謂性，或謂非性，或謂知性非性，或見有覺與涅槃差別，作涅槃想。有如是比種種妄想，外道所說，不成所成，智者所棄。大慧！如是一切，悉墮二邊，作涅槃想。如是等外道涅槃妄想，彼中都無若生若滅。大慧！彼一一外道涅槃，彼等自論。智慧觀察，都無所立。如彼妄想心意來去，漂馳流動，一切無有得涅槃者。大慧！如我所說涅槃者，謂善覺知自心現量(量有四種：一、現見，二、比知，三、譬喻，四、先勝相傳。彼外道於四度量，悉皆不成也)，不著外性，離於四句，見如實處，不隨自心現妄想二邊，攝所攝不可得。

The Buddha told Mahamati: "There are some non-Buddhists for whom the aggregates, realms and entrances are extinguished, who are free of desire for objects, who see dharmas as impermanent, in whom the categories of mind and mental factors do not arise, who do not think of past, future or present objects, the aggregates of sensation exhausted, like a lamp flame going out, like a seed being destroyed, and discrimination does not arise. Regarding this, they form the idea of nirvana. Mahamati! It is not because of seeing destruction that it is called nirvana. Mahamati! Some take going from place to place as liberation, with the idea of objects extinguished like the wind stopping. Some again take the view that awareness and what is aware are destroyed to be liberation. Some see permanence and impermanence and form the idea of liberation. Some see the various characteristics and ideas as bringing about the cause of the arising of suffering; having thought thus, not well awakened to the measure of what their own mind manifests, they fear characteristics and, seeing signlessness, deeply delight in it and form the idea of nirvana. Some, aware that inner and outer dharmas, their self and common characteristics, past, present and future, have natures that are not destroyed, form the idea of nirvana. Some say that self, person, being and lifespan, all dharmas, are destroyed and form the idea of nirvana. Some, with the wisdom burned by the evil of non-Buddhists, see nature and the Purusha, the interval between the two existences, that from which the Purusha emerges is called nature. As in the primal darkness, the gunas transform, and the gunas are the maker; they form the idea of nirvana. Some say merit and non-merit are exhausted, or that all afflictions are exhausted, or that wisdom is. Some see Isvara as the real maker of birth and death and form the idea of nirvana. Some say that things arise from one another in turn and birth and death have no other cause. So this is clinging to cause, and those fools cannot awaken to it. Because they do not know, they form the idea of nirvana. Some non-Buddhists say that attaining the path of true principle is nirvana. Some see merit, and the combination arising from merits, one, different, both and neither, and form the idea of nirvana. Some see the peacock's colorful plumage, the various mixed jewels and the sharp thorns and so on as arising from nature, and having seen them form the idea of nirvana. Mahamati! Some are aware of the twenty-five realities, or a king guarding a state and receiving the treatise of the six virtues, and form the idea of nirvana. Some see time as the maker, with the seasons and the world, and those who are aware thus form the idea of nirvana. Some say nature, some say non-nature, some say knowing nature and non-nature, and some see a difference between awareness and nirvana, and form the idea of nirvana. There are such various kinds of discrimination, spoken by non-Buddhists, which do not establish what they claim and are discarded by the wise. Mahamati! All these fall into the two extremes and form the idea of nirvana. In such non-Buddhist discriminations about nirvana, there is neither arising nor ceasing within them. Mahamati! Each of their non-Buddhist nirvanas is discussed by them. When examined with wisdom, nothing is established. Like their discriminating minds coming and going, drifting, galloping and flowing, none obtains nirvana. Mahamati! As for the nirvana I speak of: well awakening to the measure of what one's own mind manifests (there are four measures: first, direct perception; second, inference; third, analogy; fourth, the transmission of earlier excellent teaching. Those non-Buddhists fail completely in the four measures), not clinging to outer nature, leaving the four phrases, seeing the real ground as it is, not following the two extremes of the discrimination manifested by one's own mind, with grasping and being grasped not found.

一切度量不見所成，愚於真實，不應攝受。棄捨彼已，得自覺聖法。知二無我，離二煩惱，淨除二障，永離二死。上上地如來地，如影幻等諸深三昧，離心、意、意識，說名涅槃。大慧！汝等及餘菩薩摩訶薩，應當修學，當疾遠離一切外道諸涅槃見。」

All measures see nothing that is accomplished, and are foolish regarding reality, and should not be taken up. Having cast them aside, one attains the noble Dharma of self-awakening. One knows the two kinds of no-self, leaves the two afflictions, purifies and removes the two obstructions, and forever leaves the two deaths. The ever higher grounds, the ground of the Tathagata, the profound samadhis such as shadow and illusion, leaving mind, thought and consciousness, are called nirvana. Mahamati! You and the other Bodhisattva Mahasattvas should practice and learn, and should quickly leave all non-Buddhist views of nirvana."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「外道涅槃見，各各起妄想，

"The non-Buddhist views of nirvana, each gives rise to discrimination,

斯從心想生，無解脫方便。

these arise from the thoughts of the mind and have no means of liberation.

愚於縛縛者，遠離善方便，

Foolish about bondage and the bound, far from skillful means,

外道解脫想，解脫終不生。

the non-Buddhists' idea of liberation, in the end liberation does not arise.

眾智各異趣，外道所見通，

The many wisdoms go different ways, the penetration seen by non-Buddhists,

彼悉無解脫，愚痴妄想故。

all of them have no liberation, because of foolish discrimination.

一切痴外道，妄見作所作，

All the foolish non-Buddhists falsely see the maker and the made,

有無有品論，彼悉無解脫。

discourses on the categories of being and non-being, all of them have no liberation.

凡愚樂妄想，不聞真實慧，

The ordinary and foolish delight in discrimination, and do not hear real wisdom,

言語三苦本，真實滅苦因。

speech is the root of the three sufferings, and reality is the cause of ending suffering.

譬如鏡中像，雖現而非有，

Like an image in a mirror, though it appears it is not existent,

於妄想心鏡，愚夫見有二。

in the mirror of discriminating mind, the foolish see two.

不識心及緣，則起二妄想，

Not recognizing the mind and the conditions, they give rise to two discriminations,

了心及境界，妄想則不生。

fully knowing the mind and the realm, discrimination does not arise.

心者即種種，遠離相所相，

The mind is just the various, apart from characteristics and what is characterized,

事現而無現，如彼愚妄想。

things appear yet nothing appears, like those fools' discriminations.

三有惟妄想，外義悉無有，

The three realms are only discrimination, outer meaning is wholly absent,

妄想種種現，凡愚不能了。

discrimination appears in many ways, and the ordinary and foolish cannot understand.

經經說妄想，終不出於名，

Sutra after sutra speaks of discrimination, in the end it does not go beyond names,

若離於言語，亦無有所說。」

if one leaves words, there is also nothing spoken."

一切佛語心品之四

Chapter on the Mind of All the Buddhas' Words, Part 4

爾時，大慧菩薩白佛言：「世尊！唯願為說三藐三佛陀。我及餘菩薩摩訶薩，善於如來自性，自覺覺他。」

At that time Mahamati Bodhisattva said to the Buddha: "World-Honored One! I only wish that you would speak of the Samyaksambuddha. I and the other Bodhisattva Mahasattvas, being skilled in the self-nature of the Tathagata, awaken ourselves and awaken others."

佛告大慧：「恣所欲問，我當為汝隨所問說。」

The Buddha told Mahamati: "As you wish to ask, I will answer for you whatever you ask."

大慧白佛言：「世尊！如來、應供、等正覺，為作耶？為不作耶？為事耶？為因耶？為相耶？為所相耶？為說耶？為所說耶？為覺耶？為所覺耶？如是等辭句，為異為不異？」

Mahamati said to the Buddha: "World-Honored One! The Tathagata, Arhat, Perfectly Enlightened One: is he made? Is he not made? Is he a thing? Is he a cause? Is he a characteristic? Is he what is characterized? Is he the speaking? Is he what is spoken? Is he the awakening? Is he what is awakened? Are these terms different or not different?"

佛告大慧：「如來、應供、等正覺，於如是等辭句，非事，非因。所以者何？俱有過故。大慧！若如來是事者，或作或無常。無常故，一切事應是如來。我及諸佛，皆所不欲。若非所作者，無所得故，方便則空，同於兔角、般大之子，以無所有故。大慧！若無事無因者，則非有非無。若非有非無，則出於四句。四句者，是世間言說。若出四句者，則不墮四句。不墮故，智者所取。一切如來句義亦如是，慧者當知。如我所說，一切法無我。當知此義，無我性是無我。一切法有自性，無他性，如牛馬。大慧！譬如非牛馬性、馬牛性。其實非有非無，彼非無自相。如是，大慧！一切諸法，非無自相有自相，但非無我愚夫之所能知。以妄想故，如是一切法空，無生，無自性。當如是知。如是如來與陰，非異非不異。若不異陰者，應是無常。若異者，方便則空。若二者，應有異。如牛角，相似故不異；長短差別故有異。一切法亦如是。大慧！如牛右角異左角，左角異右角，如是長短種種色各各異。大慧！如來於陰、界、入，非異非不異。如是如來解脫，非異非不異。如是如來以解脫名說。若如來異解脫者，應色相成；色相成故，應無常。若不異者，修行者得相應無分別，而修行者見分別。是故非異非不異。如是智及爾炎，非異非不異。大慧！智及爾炎，非異非不異者，非常非無常，非作非所作，非有為非無為，非覺非所覺，非相非所相，非陰非異陰，非說非所說，非一非異，非俱非不俱。非一非異，非俱非不俱故，悉離一切量(見聞覺識識名為量)。離一切量，則無言說。無言說，則無生。無生，則無滅。無滅，則寂滅。寂滅，則自性涅槃。自性涅槃，則無事無因。無事無因，則無攀緣。無攀緣，則出過一切虛偽。出過一切虛偽，則是如來。如來則是三藐三佛陀。大慧！是名三藐三佛陀。佛陀者，離一切根量。」

The Buddha told Mahamati: "The Tathagata, Arhat, Perfectly Enlightened One, regarding such terms, is not a thing and not a cause. Why? Because all have faults. Mahamati! If the Tathagata were a thing, he would be made or impermanent. Because of impermanence, all things would be the Tathagata. I and the Buddhas do not wish this. If he were not made, because nothing is obtained, skillful means would be empty, the same as a rabbit's horn or the child of a barren woman, because nothing exists. Mahamati! If there were no thing and no cause, then neither existent nor non-existent. If neither existent nor non-existent, he would go beyond the four phrases. The four phrases are worldly speech. If he goes beyond the four phrases, he does not fall into the four phrases. Because he does not fall, he is what the wise take up. The meaning of all the Tathagata's phrases is also like this, and the wise should know it. As I say, all dharmas are without self. One should know this meaning: the nature of no-self is no-self. All dharmas have their own nature and not another's, like cow and horse. Mahamati! It is like the horse-nature that is not that of a cow and the cow-nature that is not that of a horse. In fact neither existent nor non-existent, that side is not without self-characteristic. Thus, Mahamati, all dharmas are not without self-characteristic or with self-characteristic, but only the not-no-self can be known by the foolish. Because of discrimination, all dharmas are thus empty, unborn and without self-nature. One should know them thus. So the Tathagata and the aggregates are neither different nor not different. If not different from the aggregates, he would be impermanent. If different, skillful means would be empty. If there are two, there should be difference. Like the horns of a cow, similar and so not different; long and short differ and so are different. All dharmas are also like this. Mahamati! As a cow's right horn differs from the left horn and the left horn differs from the right horn, so long and short and various colors each differ. Mahamati! The Tathagata, regarding the aggregates, realms and entrances, is neither different nor not different. So the Tathagata's liberation is neither different nor not different. So the Tathagata is spoken of under the name of liberation. If the Tathagata were different from liberation, he would be formed by form characteristics; being formed by form characteristics, he would be impermanent. If not different, the practitioner would obtain correspondence without distinction, yet the practitioner sees distinctions. So it is neither different nor not different. So wisdom and the knowable are neither different nor not different. Mahamati! Wisdom and the knowable are neither different nor not different: neither permanent nor impermanent, neither made nor unmade, neither conditioned nor unconditioned, neither awakening nor what is awakened, neither characteristic nor what is characterized, neither the aggregates nor different from the aggregates, neither spoken nor what is spoken, neither one nor different, neither both nor neither. Because they are neither one nor different, neither both nor neither, they all leave all measures (seeing, hearing, awareness and consciousness are called measures). Leaving all measures, there is no speech. With no speech, there is no arising. With no arising, there is no ceasing. With no ceasing, there is quiescence. With quiescence, there is nirvana of self-nature. With nirvana of self-nature, there is no thing and no cause. With no thing and no cause, there is no clinging. With no clinging, one goes beyond all falsehood. Going beyond all falsehood is the Tathagata. The Tathagata is the Samyaksambuddha. Mahamati! This is called the Samyaksambuddha. The so-called Buddha: apart from all measures of the faculties."

爾時，世尊欲重宣此義而說偈言：

At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「悉離諸根量，無事亦無因，

"Entirely leaving the measures of the faculties, no thing and no cause,

已離覺所覺，亦離相所相。

already leaving awakening and what is awakened, and also leaving characteristic and what is characterized.

陰緣等正覺，一異莫能見，

The aggregates, the conditions and perfect enlightenment, neither one nor different can be seen,

若無有見者，云何而分別？

if there is no one who sees, how could there still be distinction?

非作非不作，非事亦非因，

Neither made nor not made, neither thing nor cause,

非陰不在陰，亦非有餘雜，

neither the aggregates nor in the aggregates, nor is there any other mixture,

亦非有諸性，如彼妄想見。

nor are there various natures, as they discriminate and see.

當知亦非無，此法法自爾，

Know too that it is not non-existent, this Dharma is so of itself,

以有故有無，以無故有有；

because there is existence there is non-existence, because there is non-existence there is existence;

若無不應受，若有不應想。

if non-existent, it should not be received, if existent, it should not be thought of.

或於我非我，言說量留連，

Some, regarding self and non-self, linger over the measure of speech,

沈溺於二邊，自壞壞世間。

sunk in the two extremes, ruining themselves and ruining the world.

解脫一切過，正觀察我通，

Liberated from all faults, rightly observing the penetration of what is mine,

是名為正觀，不毀大導師。」

this is called right view, not slandering the great guide."

爾時，大慧菩薩復白佛言：「世尊！如世尊說，修多羅攝受不生不滅。又世尊說，不生不滅，是如來異名。云何世尊，為無性故，說不生不滅？為是如來異名？」

At that time Mahamati Bodhisattva said again to the Buddha: "World-Honored One! As the World-Honored One says, the sutras embrace non-arising and non-ceasing. And the World-Honored One says that non-arising and non-ceasing is another name for the Tathagata. How is it, World-Honored One: do you speak of non-arising and non-ceasing because of non-nature? Or is it another name for the Tathagata?"

佛告大慧：「我說一切法不生不滅，有無品不現。」

The Buddha told Mahamati: "I say that all dharmas are non-arising and non-ceasing, and the categories of being and non-being do not appear."

大慧白佛言：「世尊！若一切法不生者，則攝受法不可得，一切法不生故。若名字中有法者，惟願為說。」

Mahamati said to the Buddha: "World-Honored One! If all dharmas are unborn, the grasped dharma cannot be found, because all dharmas are unborn. If there are dharmas in a name, I only wish you would speak of it."

佛告大慧：「善哉，善哉！諦聽！善思念之，吾當為汝分別解說。」

The Buddha told Mahamati: "Good, good! Listen closely! Think on it well, and I will explain it for you in detail."

大慧白佛言：「唯然受教。」

Mahamati said to the Buddha: "Yes, I receive the teaching."

佛告大慧：「我說如來，非無性，亦非不生不滅攝一切法，亦不待緣故不生不滅，亦非無義。大慧！我說意生法身如來名號，彼不生者，一切外道、聲聞、緣覺、七住菩薩，非其境界。大慧！彼不生即如來異名。大慧！譬如因陀羅釋迦、不蘭陀羅，如是等諸物，一一各有多名，亦非多名而有多性，亦非無自性。如是，大慧！我於此娑呵世界(娑呵譯言能忍)，有三阿僧祇百千名號，愚夫悉聞，各說我名，而不解我如來異名。大慧！或有眾生，知我如來者，有知一切智者，有知佛者，有知救世者，有知自覺者，有知導師者，有知廣導者，有知一切導者，有知仙人者，有知梵者，有知毘紐者，有知自在者，有知勝者，有知迦毘羅者，有知真實邊者，有知月者，有知日者，有知生者，有知無生者，有知無滅者，有知空者，有知如如者，有知諦者，有知實際者，有知法性者，有知涅槃者，有知常者，有知平等者，有知不二者，有知無相者，有知解脫者，有知道者，有知意生，者。大慧！如是等三阿僧祇百千名號，不增不減。此及餘世界，皆悉知我，如水中月，不出不入。彼諸愚夫，不能知我，墮二邊故。然悉恭敬供養於我，而不善解知辭句義趣，不分別名，不解自通，計著種種言說章句。於不生不滅，作無性想。不知如來名號差，別，如因陀羅釋迦、不蘭陀羅。不解自通，會歸終極。於一切法，隨說計著。大慧！彼諸痴人，作如是言：『義如言說，義說無異。所以者何？謂義無身故，言說之外，更無餘義，惟止言說。』大慧！彼惡燒智，不知言說自性，不知言說生滅，義不生滅。大慧！一切言說，墮於文字，義則不墮。離性非性故，無受生，亦無身故。大慧！如來不說墮文字法，文字有無不可得故，除不墮文字。大慧！若有說言，如來說墮文字法者，此則妄說。法離文字故。是故，大慧！

The Buddha told Mahamati: "When I speak of the Tathagata, it is not that he is without nature, nor that non-arising and non-ceasing embrace all dharmas, nor that he is non-arising and non-ceasing in dependence on conditions, nor is it without meaning. Mahamati! When I speak of the name of the mind-made Dharma body Tathagata, that is unborn; it is not the realm of any non-Buddhists, shravakas, pratyekabuddhas or Bodhisattvas of the seventh ground. Mahamati! That unborn is another name for the Tathagata. Mahamati! It is like Indra, Sakra and Purandara: these things each have many names, yet it is not that there are many names and therefore many natures, nor that there is no self-nature. Thus, Mahamati, in this Saha world (Saha is translated as 'able to endure') I have three asamkhyeyas of hundreds of thousands of names, which the foolish all hear, each speaking my names, yet not understanding that they are other names of me, the Tathagata. Mahamati! Some beings know me as the Tathagata, some know me as the All-Knowing, some know me as the Buddha, some know me as the Savior of the World, some know me as the Self-Awakened, some know me as the Guide, some know me as the Broad Guide, some know me as the Guide of All, some know me as the Sage, some know me as Brahma, some know me as Vishnu, some know me as Isvara, some know me as the Victorious, some know me as Kapila, some know me as the Real Limit, some know me as the Moon, some know me as the Sun, some know me as the Born, some know me as the Unborn, some know me as the Unceasing, some know me as Emptiness, some know me as Suchness, some know me as Truth, some know me as the Actual Limit, some know me as Dharma-nature, some know me as Nirvana, some know me as the Permanent, some know me as the Equal, some know me as the Non-dual, some know me as the Signless, some know me as Liberation, some know me as the Way, some know me as the Mind-made. Mahamati! Such three asamkhyeyas of hundreds of thousands of names neither increase nor decrease. In this and other worlds they know me, like the moon in the water, neither coming out nor going in. Those fools cannot know me, because they fall into the two extremes. Yet they all revere and make offerings to me, but do not well understand the meaning of the phrases, do not distinguish the names, do not understand self-penetration, and cling to various speech and passages. Regarding non-arising and non-ceasing, they form the idea of non-nature. They do not know the differences in the Tathagata's names, like Indra, Sakra and Purandara. Not understanding self-penetration, they do not come back to the final end. Regarding all dharmas, they cling according to what is said. Mahamati! Those foolish people say: 'The meaning is as the speech says, and meaning and speech are no different. Why? Because meaning has no body, and apart from speech there is no other meaning, it rests only in speech.' Mahamati! Those with wisdom burned by evil do not know the self-nature of speech, do not know the arising and ceasing of speech, and the meaning neither arises nor ceases. Mahamati! All speech falls into letters, but the meaning does not fall. Because it is apart from nature and non-nature, it has no birth and no body. Mahamati! The Tathagata does not speak dharmas that fall into letters, because letters, being and non-being, cannot be found, except for not falling into letters. Mahamati! If someone says that the Tathagata speaks dharmas that fall into letters, this is false speech. Because the Dharma is apart from letters. Therefore, Mahamati!

我等諸佛及諸菩薩，不說一字、不答一字。所以者何？法離文字故。非不饒益義說。言說者，眾生妄想故。大慧！若不說一切法者，教法則壞。教法壞者，則無諸佛、菩薩、緣覺、聲聞。若無者，誰說為誰？是故，大慧！菩薩摩訶薩，莫著言說，隨宜方便，廣說經法。以眾生悕望煩惱不一故，我及諸佛，為彼種種異解眾生而說諸法，令離心、意、意識故，不為得自覺聖智處。大慧！於一切法無所有，覺自心現量，離二妄想。諸菩薩摩訶薩依於義，不依文字。若善男子、善女人依文字者，自壞第一義，亦不能覺他。墮惡見相續而為眾說，不善了知一切法、一切地、一切相，亦不知章句。若善一切法、一切地、一切相，通達章句，具足性義，彼則能以正無相樂而自娛樂，平等大乘建立眾生。大慧！攝受大乘者，則攝受諸佛、菩薩、緣覺、聲聞。攝受諸佛、菩薩、緣覺、聲聞者，則攝受一切眾生。攝受一切眾生者，則攝受正法。攝受正法者，則佛種不斷。佛種不斷者，則能了知得殊勝入處。知得殊勝入處，菩薩摩訶薩，常得化生，建立大乘。十自在力，現眾色像。通達眾生形類悕望煩惱諸相，如實說法。如實者，不異。如實者，不來不去相，一切虛偽息。是名如實。大慧！善男子、善女人，不應攝受隨說計著；真實者，離文字故。大慧！如為愚夫以指指物，愚夫觀指，不得實義。如是愚夫，隨言說指，攝受計著，至竟不捨，終不能得離言說指第一實義。大慧！譬如嬰兒，應食熟食，不應食生。若食生者，則令發狂。不知次第方便熟故。大慧！如是不生不滅，不方便修，則為不善。是故應當善修方便，莫隨言說，如視指端。是故，大慧！於真實義，當方便修。真實義者，微妙寂靜，是涅槃因。言說者，妄想合。妄想者，集生死。大慧！實義者，從多聞者得。大慧！多聞者，謂善於義，非善言說。

We Buddhas and Bodhisattvas do not speak a single word and do not answer a single word. Why? Because the Dharma is apart from letters. It is not that we do not benefit through the meaning of speech. As to what is called speech: beings' discrimination. Mahamati! If one did not speak all dharmas, the teaching of the Dharma would be destroyed. If the teaching of the Dharma were destroyed, there would be no Buddhas, Bodhisattvas, pratyekabuddhas or shravakas. If there were none, who would speak, and for whom? Therefore, Mahamati, the Bodhisattva Mahasattva should not cling to speech but, as suits the occasion, use skillful means and speak the sutras and teachings widely. Because beings' hopes and afflictions are not the same, I and the Buddhas speak the various dharmas for those beings of different understandings, so that they may leave mind, thought and consciousness, and not for the sake of obtaining the place of self-awakened noble wisdom. Mahamati! Regarding all dharmas as having nothing, awakening to the measure of what one's own mind manifests, and leaving the two discriminations. The Bodhisattva Mahasattvas rely on meaning and do not rely on letters. If good men and good women rely on letters, they ruin the first principle themselves and cannot awaken others. Falling into continuity of evil views and speaking to others, they do not well understand all dharmas, all grounds and all characteristics, and do not know the passages either. If one is skilled in all dharmas, all grounds and all characteristics, and is versed in passages, fully possessed of the meaning of nature, he can then enjoy himself with the joy of the correct signlessness and establish beings in the equal Great Vehicle. Mahamati! One who embraces the Great Vehicle embraces the Buddhas, Bodhisattvas, pratyekabuddhas and shravakas. One who embraces the Buddhas, Bodhisattvas, pratyekabuddhas and shravakas embraces all beings. One who embraces all beings embraces the true Dharma. One who embraces the true Dharma does not cut off the Buddha-seed. One who does not cut off the Buddha-seed can know and attain the excellent entering place. Knowing and attaining the excellent entering place, the Bodhisattva Mahasattva is always born by transformation and establishes the Great Vehicle. With the ten powers of freedom he manifests various forms. Understanding the kinds, forms, hopes and afflictions of beings, he speaks the Dharma as it is. What is called 'as it is': not different. What is called 'as it is': the characteristic of no coming and no going, with all falsehood stilled. This is called 'as it is'. Mahamati! Good men and good women should not embrace and cling to what is said; what is called truth is apart from letters. Mahamati! As someone points at a thing with a finger for a fool, the fool looks at the finger and does not obtain the real meaning. So the foolish follow what is said as the finger, grasp and cling, and never let go, and in the end cannot obtain the first real meaning apart from the speaking finger. Mahamati! It is like an infant, who should eat cooked food and not raw. If he eats raw, it makes him mad. Because he does not know the order and the skillful means of cooking. Mahamati! In the same way non-arising and non-ceasing, if not practiced with skillful means, is not good. Therefore one should practice skillful means well, and not follow what is said, like looking only at the tip of the finger. Therefore, Mahamati, regarding the real meaning one should practice skillful means. What is called the real meaning: subtle and tranquil, the cause of nirvana. What is called speech: combined with discrimination. What is called discrimination: accumulates birth and death. Mahamati! What is called the real meaning: obtained from one who has heard much. Mahamati! What is called hearing much: being skilled in the meaning, not skilled in speech.

善義者，不隨一切外道經論，身自不隨，亦不令他隨，是則名曰大德多聞。是故欲求義者，當親近多聞，所謂善義者，當親近多聞，所謂善義。與此相違，計著言說，應當遠離。」

What is called skill in meaning: not following the sutras and treatises of any non-Buddhists, not following them oneself nor letting others follow them; this is called great virtue of hearing much. Therefore those who wish to seek the meaning should draw near those who have heard much, those called skilled in meaning, should draw near those who have heard much, called skilled in meaning. What goes against this, clinging to speech, should be kept far away."

爾時，大慧菩薩，復承佛威神而白佛言：「世尊！世尊顯示不生不滅，無有奇特。所以者何？一切外道因，亦不生不滅。世尊亦說虛空非數緣滅，及涅槃界不生不滅。世尊！外道說因，生諸世間。世尊亦說無明愛業妄想為緣，生諸世間。彼因此緣，名差別耳，外物因緣亦如是。如是，世尊！與外道論無有差別。微塵勝妙自在眾生主等，如是九物不生不滅。世尊亦說一切性不生不滅，有無不可得。外道亦說四大不壞，自性不生不滅。四大常。是四大，乃至周流諸趣不捨自性。世尊所說亦復如是。是故我言無有奇特。惟願世尊，為說差別，所以奇特勝諸外道。若無差別者，一切外道皆亦是佛。以不生不滅故，而世尊說，一世界中多佛出世者，無有是處。如向所說，一世界中應有多佛，無差別故。」

At that time Mahamati Bodhisattva, again through the Buddha's majestic spiritual power, said to the Buddha: "World-Honored One! The World-Honored One's showing of non-arising and non-ceasing is nothing remarkable. Why? All non-Buddhist causes are also non-arising and non-ceasing. The World-Honored One also speaks of space, cessation not by calculation, and the realm of nirvana as non-arising and non-ceasing. World-Honored One! The non-Buddhists speak of a cause that produces all the worlds. The World-Honored One also speaks of ignorance, craving, karma and discrimination as conditions that produce all the worlds. That cause and this condition are only a difference of names, and likewise with the causes and conditions of outer things. Thus, World-Honored One, there is no difference from the non-Buddhist theories. The atoms, the pre-eminent, the self-existent, the lord of beings and so on, these nine things are non-arising and non-ceasing. The World-Honored One also says that all natures are non-arising and non-ceasing, with being and non-being not found. The non-Buddhists also say that the four elements are indestructible, and self-nature is non-arising and non-ceasing. The four elements are permanent. These four elements, even as they travel through the various destinies, do not give up their self-nature. What the World-Honored One says is also like this. So I say there is nothing remarkable. I only wish the World-Honored One would speak of the difference, so that it may be remarkable and surpass the non-Buddhists. If there is no difference, all non-Buddhists are also Buddhas, because of non-arising and non-ceasing. Yet the World-Honored One says that many Buddhas appearing in one world is not possible. As said earlier, if there were no difference, there should be many Buddhas in one world."

佛告大慧：「我說不生不滅，不同外道不生不滅。所以者何？彼諸外道，有性自性，得不生不變相。我不如是墮有無品。大慧！我者離有無品，離生滅，非性非無性。如種種幻夢現，故非無性。云何無性？謂色無自性相攝受，現不現故，攝不攝故。以是故，一切性無性非無性，但覺自心現量，妄想不生，安隱快樂，世事永息。愚痴凡夫，妄想作事，非諸賢聖。不實妄想，如揵闥婆城，及幻化人。大慧！如揵闥婆城及幻化人，種種眾生商賈出入。愚夫妄想謂真出入，而實無有出者入者，但彼妄想故。如是，大慧！愚痴凡夫，起不生不滅，彼亦無有有為無為。如幻人生，其實無有若生若滅，性無性無所有故。一切法亦如是，離於生滅。愚痴凡夫，墮不如實，起生滅妄想，非諸賢聖。不如實者，不爾。如性自性妄想，亦不異。若異妄想者，計著一切性自性，不見寂靜。不見寂靜者，終不離妄想。是故，大慧！無相見勝。非相見相者，受生因，故不勝。大慧！無相者，妄想不生，不起不滅，我說涅槃。大慧！涅槃者，如真實義見，離先妄想心心數法，逮得如來自覺聖智，我說是涅槃。」

The Buddha told Mahamati: "When I speak of non-arising and non-extinction, it is not the same as the non-arising and non-extinction of the heretics. Why? Those heretics hold that there is a nature, a self-nature, and attain a state of non-arising and non-change. I do not fall into such categories of being and non-being in this way. Mahamati! I am apart from the categories of being and non-being, apart from arising and extinction; it is neither nature nor non-nature. Like all kinds of illusions and dream appearances, it is not non-nature. How could it be non-nature? That is to say, form has no self-nature mark, and is taken in, appears or does not appear, is grasped or not grasped. For this reason, all natures are without nature, and yet not non-nature; there is only the awareness of the self-mind's present manifestation, in which discrimination does not arise, peaceful and joyful, and worldly affairs forever cease. Foolish ordinary people create affairs through discrimination; this is not so for the sages. Unreal discrimination is like a gandharva city or like a conjured person. Mahamati! As with a gandharva city or a conjured person, all kinds of beings, merchants, go in and out. Foolish people discriminate and say they truly go in and out, but in reality there is no one who goes out and no one who comes in; it is only their discrimination. In this way, Mahamati! Foolish ordinary people give rise to non-arising and non-extinction, but there is no conditioned or unconditioned in that. It is like a conjured person being born: in fact there is neither arising nor extinction, because nature is without nature and has nothing at all. All dharmas are likewise, apart from arising and extinction. Foolish ordinary people fall into not accepting things as they are, give rise to the discrimination of arising and extinction, and this is not so for the sages. What is meant by not as they are: it is not like that. As with the discrimination of self-nature, it is also not different. If it were different from discrimination, one would cling to the self-nature of all natures and not see tranquility. Those who do not see tranquility never leave discrimination in the end. Therefore, Mahamati! Seeing without marks is superior. What is called seeing marks: it is the cause of taking birth, so it is not superior. Mahamati! What is called without marks: discrimination does not arise, and there is neither rising nor extinction; this I call nirvana. Mahamati! What is called nirvana: seeing in accord with the true meaning, being apart from the former discriminating mind and the mental functions, and attaining the Tathagata's self-realized noble wisdom; this I call nirvana."

爾時，世尊欲重宣此義而說偈言：

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

「滅除彼生論，建立不生義，

"Extinguishing those theories of arising, establishing the meaning of non-arising,

我說如是法，愚夫不能知。

I teach a Dharma such as this, which fools cannot know.

一切法不生，無性無所有，

All dharmas do not arise, without nature and without anything at all,

乾闥婆幻夢，有性者無因，

gandharva city, illusion and dream: what has nature has no cause,

無生無自性，何因空當說。

without arising and without self-nature, by what cause does one speak of emptiness?

以離於和合，覺知性不現，

Because it is apart from combination, awareness and nature do not appear,

是故空不生，我說無自性。

so emptiness does not arise, and I speak of no self-nature.

謂一一和合，性現而非有，

What is called each and every combination: nature appears but is not existent,

分析無和合，非如外道見。

analyzing, there is no combination, unlike the views of the heretics.

夢幻及垂髮，野馬乾闥婆，

Dream, illusion, hanging hair, a mirage, the gandharva city,

世間種種事，無因而相現。

all manner of worldly things appear without cause.

折伏有因論，申暢無生義。

Subduing the theory of causes, expounding the meaning of non-arising.

申暢無生者，法流永不斷，

For one who expounds non-arising, the stream of Dharma never ceases,

熾然無因論，恐怖諸外道。

blazing the theory of no cause, terrifying the heretics.

云何何所因，彼以何故生，

How, by what cause, do they arise for what reason,

於何處和合，而作無因論？

in what place do they combine, so as to make a theory of no cause?

觀察有為法，非無因有因，

Observe conditioned dharmas: they are neither without cause nor with cause,

彼生滅論者，所見從是滅。

for those who hold theories of arising and extinction, their views are extinguished here.

云何為無生，為是無性耶？

What is non-arising? Is it non-nature?

為顧視諸緣，有法名無生？

Or, looking toward the conditions, is there a dharma called non-arising?

名不應無義，惟為分別說，

A name should not be without meaning, it is only for discriminating speech,

非無性無生，亦非顧諸緣，

it is neither non-nature nor non-arising, nor is it looking toward the conditions,

非有性而名，名亦非無義。

it is not named because of having a nature, yet the name is not without meaning.

一切諸外道，聲聞及緣覺，

All the heretics, the shravakas and the pratyekabuddhas,

七住非境界，是名無生相。

the seventh stage is not their realm; this is called the mark of non-arising.

遠離諸因緣，亦離一切事，

Far from all causes and conditions, and also apart from all affairs,

惟有微心住，想所想俱離，

there remains only a subtle mind abiding, with thought and the thought-of both left behind,

其身隨轉變，我說是無生。

his body turns accordingly, and I call this non-arising.

無外性無性，亦無心攝受，

Without external nature, without nature, and without a mind that grasps,

斷除一切見，我說是無生。

cutting off all views, I call this non-arising.

如是無自性，空等應分別，

Such is no self-nature; emptiness and the like should be discriminated,

非空故說空，無生故說空。

it is not that it is empty and therefore called empty, but because of non-arising it is called empty.

因緣數和合，則有生有滅，

When causes and conditions combine in number, there is arising and extinction,

離諸因緣數，無別有生滅。

apart from the numbers of causes and conditions, there is no separate arising or extinction.

捨離因緣數，更無有異性，

Setting aside the numbers of causes and conditions, there is no other nature,

若言一異者，是外道妄想。

to speak of sameness or difference is the discrimination of heretics.

有無性不生，非有亦非無，

Nature of being and non-being does not arise, neither being nor non-being,

除其數轉變，是悉不可得。

apart from the changes of those numbers, none of these can be found.

但有諸俗數，展轉為鉤鎖，

There are only the various worldly numbers, turning into hooks and chains one after another,

離彼因緣鎖，生義不可得。

apart from the chain of those conditions, the meaning of arising cannot be found.

生無性不起，離諸外道過，

Arising without self-nature does not arise, free of the faults of the heretics,

但說緣鉤鎖，凡愚不能了。

I speak only of the hooks and chains of conditions, which ordinary fools cannot understand.

若離緣鉤鎖，別有生性者，

If apart from the hooks and chains of conditions, there is another self-nature of arising,

是則無因論，破壞鉤鎖義。

that is the theory of no cause, destroying the meaning of the hooks and chains.

如燈顯眾像，鉤鎖現若然，

Like a lamp revealing many images, if the arising of hooks and chains is like this,

是則離鉤鎖，別更有諸性。

then apart from the hooks and chains, there would be other natures besides.

無性無有生，如虛空自性，

Without self-nature there is no arising, like the self-nature of space,

若離於鉤鎖，慧無所分別。

if apart from the hooks and chains, wisdom has nothing to discriminate.

復有餘無生，賢聖所得法，

There is yet another non-arising, a dharma attained by the noble ones,

彼生無生者(彼生是四相生)，

that arising is itself non-arising (that arising is the arising among the four marks of arising, abiding, changing and ceasing),

是則無生忍。若使諸世間，

and this is the patience of non-arising. If, for all the worlds,

觀察鉤鎖者，一切離鉤鎖，

those who observe the hooks and chains, all become apart from the hooks and chains,

從是得三昧。痴愛諸業等，

from here they attain samadhi. Delusion, craving, all kinds of karma and so on,

是則內鉤鎖，攢燧泥團輪，

these are the inner hooks and chains; the drill and fire-stick, lump of clay, wheel,

種子等名外。若使有他性，

seeds and the like are called outer. If there were an other-nature,

而從因緣生，彼非鉤鎖義，

yet arising from conditions, that would not be the meaning of hooks and chains,

是則不成就。若生無自性，

and this could not be accomplished. If arising has no self-nature,

彼為誰鉤鎖？展轉相生故，

then for what would that be a chain? Because they arise from one another in turn,

當知因緣義。使生有他性，

one should know the meaning of causes and conditions. Suppose arising had an other-nature,

而從因緣生，彼非鉤鎖義，

yet arose from conditions, that would not be the meaning of hooks and chains,

是則不成就。堅濕煖動法，

and this could not be accomplished. Dharmas such as solidity, moisture, warmth and motion,

凡愚生妄想，離數無異法，

ordinary fools give rise to discrimination, and apart from the numbers there is no other dharma,

是則說無性。如醫療眾病，

and this is what is called non-nature. Like a physician treating many illnesses,

無有若干論，以病差別故，

there is no number of different theories, but because illnesses differ,

為設種種治。我為彼眾生，

various treatments are set up. For those beings,

破壞諸煩惱，知其根優劣，

I break up all the afflictions, knowing the superiority and inferiority of their capacities,

為彼說度門。非煩惱根異，

and teach them the gates of deliverance. It is not that the roots of affliction are different,

而有種種法，唯說一乘法，

and thus there are various dharmas; I speak only of the one-vehicle Dharma,

是則為大乘。」

and this is the Mahayana."

爾時，大慧菩薩摩訶薩復白佛言：「世尊！一切外道，皆起無常妄想。世尊亦說一切行無常，是生滅法。此義云何？為邪為正？為有幾種無常？」

At that time the Bodhisattva-Mahasattva Mahamati again said to the Buddha: "World-Honored One! All the heretics give rise to the discrimination of impermanence. The World-Honored One also says that all conditioned things are impermanent and are dharmas of arising and ceasing. How should this meaning be explained? Is it wrong or right? How many kinds of impermanence are there?"

佛告大慧：「一切外道有七種無常，非我法也。何等為七？彼有說言，作已而捨，是名無常。有說形處壞，是名無常。有說即色是無常。有說色轉變中間，是名無常。無間自之散壞，如乳酪等轉變，中間不可見，無常毀壞，一切性轉。有說性無常。有說性無性無常。有說一切法不生無常，入一切法。大慧！性無性無常者，謂四大及所造自相壞。四大自性不可得，不生。彼不生無常者，非常無常。一切法有無不生，分析乃至微塵不可見，是不生義非生，是名不生無常相。若不覺此者，墮一切外道生無常義。大慧！性無常者，是自心妄想，非常無常性。所以者何？謂無常自性不壞。大慧！此是一切性無性無常事。除無常，無有能令一切法性無性者。如杖瓦石，破壞諸物。現見各各不異，是性無常事，非作所作有差別。此是無常，此是事。作所作無異者，一切性常，無因性。大慧！一切性無性有因，非凡愚所知，非因不相似事生。若生者，一切性悉皆無常。是不相似事。作所作無有別異。而悉見有異。若性無常者，墮作因性相。若墮者一切性不究竟。一切性作因相墮者，自無常應無常。無常無常故，一切性不無常，應是常。若無常入一切性者，應墮三世。彼過去色與壞俱，未來不生，色不生故，現在色與壞相俱。色者，四大積集差別。四大及造色自性不壞，離異不異故。一切外道一切四大不壞，一切三有四大及造色，在所知有生滅。離四大造色，一切外道於何所思惟無常？四大不生，自性相不壞故。離始造無常者，非四大。復有異四大，各各異相。自相故，非差別可得，彼無差別。斯等不更造，二方便不作，當知是無常。彼形處壞無常者，謂四大及造色不壞，至竟不壞。大慧！竟者，分析乃至微塵觀察壞。四大及造色形處異見長短不可得，非四大。四大不壞，形處壞現。墮在數論。色即無常者，謂色即是無常。

The Buddha told Mahamati: "The heretics have seven kinds of impermanence, which are not my Dharma. Which seven? Some of them say: after a thing is done, it is discarded, and this is called impermanence. Some say that when form and place are destroyed, this is called impermanence. Some say that form itself is impermanence. Some say that the interval in which form transforms is called impermanence: it breaks up of itself without interval, like milk transforming into curd, where the middle is not seen, impermanence destroys, and all natures turn. Some say that nature is impermanence. Some say that nature and non-nature are impermanence. Some say that the non-arising of all dharmas is impermanence, entering all dharmas. Mahamati! The impermanence of nature and non-nature: this means that the four great elements and their derived forms break down in their own marks. The self-nature of the four elements cannot be found, and does not arise. That non-arising impermanence is neither permanent nor impermanent. All dharmas, being and non-being, do not arise; analyzed down to the atom, nothing can be seen; this is the meaning of non-arising, not arising, and is called the mark of non-arising impermanence. If one does not awaken to this, one falls into the meaning of arising impermanence of all the heretics. Mahamati! The impermanence of nature is discrimination of one's own mind; it is neither permanent nor the nature of impermanence. Why? Because the self-nature of what is called impermanence is not destroyed. Mahamati! This is the matter of the impermanence of all natures being without nature. Apart from impermanence, there is nothing that can turn the nature of all dharmas into non-nature. It is like a staff, a tile or a stone breaking things. Seeing each as not different, this is the matter of the impermanence of nature, and it is not that making and the made differ. This is impermanence, this is the matter. If making and the made were not different, all natures would be permanent, with no causal nature. Mahamati! The non-nature of all natures has a cause, and is not known by ordinary fools, and it is not that a cause produces a dissimilar thing. If it produced, all natures would be impermanent. This is a dissimilar thing. Making and the made have no difference, yet all are seen to differ. If nature is impermanent, one falls into the nature and marks of a maker-cause. If one falls into this, all natures are not ultimate. If the maker-cause mark of all natures falls into this, then one's own impermanence should also be impermanent. Because impermanence is again impermanent, all natures are not impermanent, and should be permanent. If impermanence enters all natures, it should fall into the three times. That past form is destroyed together with its destruction, the future does not arise, because form does not arise, and present form is together with the mark of destruction. What is called form: it is the differentiated accumulation of the four great elements. The self-nature of the four elements and the derived forms is not destroyed, because they are apart from difference and non-difference. All the heretics say that all the four elements are not destroyed, but the four elements and derived forms of all three realms of existence have arising and extinction within what is known. Apart from the four elements and derived forms, where would all the heretics think of impermanence? The four elements do not arise, because their own marks are not destroyed. The impermanence apart from the original making is not the four elements. There is also what differs from the four elements, each with its different marks. Because of self-marks, difference is not to be found, and they have no difference. These are not made again; neither of the two expedients is practiced; one should know that this is impermanence. That impermanence of the destruction of form and place means that the four elements and derived forms are not destroyed, and in the end are not destroyed. Mahamati! What is called 'in the end': analyzing down to the atom and observing destruction. In the form and place of the four elements and derived forms, differing views of long and short cannot be found, and they are not the four elements. The four elements are not destroyed, but the destruction of form and place appears. This falls into the Samkhya. Form itself is impermanence: it means that form is impermanence.

彼則形處無常，非四大。若四大無常者，非俗數言說。世俗言說非性者，則墮世論。見一切性，但有言說，不見自相生。轉變無常者。謂色異性現，非四大。如金，作莊嚴具，轉變現，非金性壞，但莊嚴具處所壞。如是餘性轉變等，亦如是。如是等種種外道無常見妄想。火燒四大時，自相不燒。各各自相相壞者，四大造色應斷。大慧！我法起非常非無常。所以者何？謂外性不決定故。惟說三有微心，不說種種相有生有滅。四大合會差別，四大及造色，故妄想二種事攝所攝。知二種妄想，離外性無性二種見，覺自心現量。妄想者，思想作行生，非不作行。離心性無性妄想，世間出世間上上一切法，非常非無常。不覺自心現量，墮二邊惡見相續。一切外道不覺自妄想，此凡夫無有根本，謂世間、出世間上上法，從說妄想生，非凡愚所覺。」

That is the impermanence of form and place, and it is not the four elements. If the four elements were impermanent, it would not be the speech of worldly numbers. If worldly speech is not nature, one falls into worldly discourse. Seeing that all natures are only speech, one does not see the arising of self-marks. Transformation as impermanence: this means that the appearance of the different nature of form is not the four elements. Like gold made into ornaments, the transformation appears, but it is not that the nature of gold is destroyed; it is only the shape of the ornaments that is destroyed. The transformation of other natures is also like this. Such are the various heretical views of impermanence, which are discrimination. When fire burns the four elements, their own marks are not burned. If each of the own marks were destroyed, the four elements and derived forms would be cut off. Mahamati! My Dharma gives rise to what is neither permanent nor impermanent. Why? Because external nature is not determinate. I speak only of the subtle mind of the three realms of existence, not of the various marks having arising and ceasing. In the differentiation of the combination of the four elements, the four elements and derived forms, there are therefore two kinds of discrimination: the grasping and the grasped. Knowing the two kinds of discrimination, one is apart from the two views of external nature and non-nature, and is aware of the self-mind's present manifestation. What is called discrimination: it arises from thought and action, and not apart from action. Apart from the mind's discrimination of nature and non-nature, all dharmas, worldly and supramundane, higher and higher, are neither permanent nor impermanent. Not being aware of the self-mind's present manifestation, one falls into the evil views of the two extremes, which continue in succession. All the heretics are not aware of their own discrimination; these ordinary people have no root, and what are called worldly and supramundane dharmas, higher and higher, arise from the discrimination of speech and are not what ordinary fools are aware of."

爾時，世尊欲重宣此義而說偈言：

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

「遠離於始造，及與形處異，

"Apart from the original making, and what differs from form and place,

性與色無常，外道愚妄想。

nature and form as impermanence is the foolish discrimination of the heretics.

諸性無有壞，大大自性住，

No natures are destroyed, the self-nature of the four elements abides,

外道無常想，沒在種種見。

the heretics' thought of impermanence is sunk in all kinds of views.

彼諸外道等，無若生若滅，

Those heretics and the like have neither arising nor ceasing,

大大性自常，何謂無常想？

the nature of the four elements is itself permanent; how can they speak of the thought of impermanence?

一切唯心量，二種心流轉，

Everything is only the measure of mind, with two kinds of mind flowing and turning,

攝受及所攝，無有我我所。

the grasping and the grasped, with no self and no what belongs to self.

梵天為樹根，枝條普周遍，

Brahma is the root of the tree, with branches spreading everywhere,

如是我所說，惟是彼心量。」

and thus what I speak of is only that measure of mind."

爾時，大慧菩薩復白佛言：「世尊！惟願為說一切菩薩、聲聞、緣覺滅正受次第相續。若善於滅正受次第相續相者，我及餘菩薩終不妄捨滅正受樂門，不墮一切聲聞、緣覺、外道愚痴。」

At that time the Bodhisattva Mahamati again said to the Buddha: "World-Honored One! I beg you to explain the successive stages of the samadhi of cessation of all Bodhisattvas, shravakas and pratyekabuddhas. If one is skilled in the marks of the successive stages of the samadhi of cessation, I and the other Bodhisattvas will never wrongly abandon the gate of joy of the samadhi of cessation, and will not fall into the folly of all shravakas, pratyekabuddhas and heretics."

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think on it well, and I will explain it for you."

大慧白佛言：「世尊！惟願為說。」

Mahamati said to the Buddha: "World-Honored One! I beg you to explain it."

佛告大慧：「六地起菩薩摩訶薩及聲聞、緣覺，入滅正受。第七地菩薩摩訶薩，念念正受，離一切性自性相正受，非聲聞、緣覺。諸聲聞、緣覺，墮有行，攝所攝相滅正受，是故七地非念正受。得一切法無差別相，非分得種種相性，覺一切法善不善性相正受，是故七地無善念正受。大慧！八地菩薩及聲聞、緣覺，心、意、意識妄想相滅。初地乃至七地菩薩摩訶薩，觀三界心、意、意識量，離我我所，自妄想修，墮外性種種相。愚夫二種自心，攝所攝，向無知，不覺無始過惡，虛偽習氣所薰。大慧！八地菩薩摩訶薩、聲聞、緣覺涅槃。菩薩者，三昧覺所持，是故三昧門樂，不般涅槃。若不持者，如來地不滿足，棄捨一切為眾生事，佛種則斷，諸佛世尊為示如來不可思議無量功德。聲聞、緣覺三昧門，得樂所牽故，作涅槃想。大慧！我分部七地，善修心、意、意識相，善修我我所，攝受人法無我，生滅自共相，善四無礙，決定力三昧門，地次第相續，入道品法。不令菩薩摩訶薩不覺自共相，不善七地，墮外道邪徑，故立地次第。大慧！彼實無有若生若滅，除自心現量。所謂地次第相續，及三界種種行，愚夫所不覺。愚夫所不覺者，謂我及諸佛說地次第相續，及說三界種種行。

The Buddha told Mahamati: "Bodhisattva-Mahasattvas from the sixth stage on, and shravakas and pratyekabuddhas, enter the samadhi of cessation. Bodhisattva-Mahasattvas of the seventh stage are in samadhi moment by moment, in a samadhi apart from the self-nature marks of all natures, which is not that of shravakas and pratyekabuddhas. The shravakas and pratyekabuddhas fall into conditioned action, and their samadhi of cessation is of the mark of the grasping and the grasped, so the seventh stage is not that samadhi of thought. Having attained the mark of non-differentiation of all dharmas, one does not divide them into various marks and natures, and is in samadhi, aware of the good and unwholesome nature and marks of all dharmas, so at the seventh stage there is no samadhi of wholesome thought. Mahamati! For Bodhisattvas of the eighth stage and for shravakas and pratyekabuddhas, the discriminating marks of mind, thought and consciousness are extinguished. Bodhisattva-Mahasattvas from the first stage to the seventh observe the measure of mind, thought and consciousness of the three realms, are apart from self and what belongs to self, cultivate their own discrimination, and fall into the various marks of external nature. Foolish people, with two kinds of self-mind, the grasping and the grasped, move toward ignorance, are not aware of beginningless faults and evils, and are perfumed by false habits. Mahamati! The eighth-stage Bodhisattva-Mahasattvas, the shravakas and the pratyekabuddhas have nirvana. On the Bodhisattvas' side, they are upheld by the awareness of samadhi, and so the joy of the gate of samadhi does not enter parinirvana. If they were not upheld, the Tathagata stage would not be fulfilled, they would abandon all work for beings, the Buddha seed would be cut off, and the Buddhas, World-Honored Ones, would reveal to them the inconceivable, countless merits of the Tathagata. The gate of samadhi of the shravakas and pratyekabuddhas is drawn along by the joy they have attained, and they take it as nirvana. Mahamati! I divide the seven stages, so that one is skilled in cultivating the marks of mind, thought and consciousness, skilled in cultivating self and what belongs to self, takes in the non-self of persons and the non-self of dharmas, the self-marks and common marks of arising and ceasing, is good at the four unobstructed knowledges, at the gate of samadhi of resolute power, at the successive stages of the grounds, and enters the dharmas of the path factors. This is so that Bodhisattva-Mahasattvas will not fail to be aware of self-marks and common marks, will not be unskilled at the seventh stage, and will not fall into the heretical byways; therefore I establish the order of the stages. Mahamati! In that, there is actually no arising and no ceasing, apart from the self-mind's present manifestation. What is called the successive stages of the grounds and the various actions of the three realms is not what fools are aware of. What fools are not aware of is what I and the Buddhas teach as the successive stages of the grounds and the various actions of the three realms.

「復次，大慧！聲聞、緣覺、第八菩薩地，滅三昧樂門醉所醉，不善自心現量，自共相習氣所障。墮人法無我法攝受見，妄想涅槃想，非寂滅智慧覺。大慧！菩薩者，見滅三昧門樂，本願哀愍，大悲成就，知分別十無盡句，不妄想涅槃想。彼已涅槃妄想不生故，離攝所攝妄想。覺了自心現量，一切諸法妄想不生。不墮心、意、意識，外性自性相計著妄想。非佛法因不生，隨智慧生，得如來自覺地。如人夢中方便度水，未度而覺。覺已思惟，為正為邪？非正非邪。餘無始見聞覺識因想，種種習氣，種種形處，墮有無想，心、意、意識夢現。大慧！如是菩薩摩訶薩，於第八菩薩地，見妄想生。從初地轉進至第七地，見一切法如幻等，方便度攝所攝心妄想，行已，作佛法方便，未得者令得。大慧！此是菩薩涅槃方便不懷，離心、意、意識，得無生法忍。大慧！於第一義無次第相續，說無所有妄想寂滅法。」

"Furthermore, Mahamati! The shravakas, the pratyekabuddhas and the eighth Bodhisattva stage are intoxicated by the drunkenness of the joyful gate of the samadhi of cessation, are not skilled in the self-mind's present manifestation, and are obstructed by habits of self-marks and common marks. They fall into the grasping view of the dharmas of the non-self of persons and the non-self of dharmas, and discriminate a thought of nirvana, which is not the awareness of the wisdom of quiescence. Mahamati! On the Bodhisattvas' side, seeing the joy of the gate of the samadhi of cessation, through their original vow of compassion and the accomplishment of great compassion, they know how to discriminate the ten inexhaustible phrases and do not discriminate a thought of nirvana. The nirvana discrimination they already have does not arise, and so they are apart from the discrimination of the grasping and the grasped. Awakened to the self-mind's present manifestation, the discrimination of all dharmas does not arise. They do not fall into the clinging discrimination of mind, thought and consciousness and of the self-nature mark of external nature. It is not that the cause of the Buddha Dharma does not arise; it arises in accord with wisdom, and they attain the Tathagata's self-realized stage. It is like a person in a dream who crosses water by expedient means and wakes before finishing the crossing. On waking he reflects: was it right or wrong? Neither right nor wrong. The other causal thoughts of beginningless seeing, hearing, sensing and knowing, all kinds of habits, all kinds of forms and places, fall into thoughts of being and non-being, the dream appearances of mind, thought and consciousness. Mahamati! Thus the Bodhisattva-Mahasattvas, on the eighth Bodhisattva stage, see discrimination arise. Advancing from the first stage to the seventh, they see all dharmas as like illusion and so on, by expedient means deliver the discrimination of the mind of the grasping and the grasped, and after passing through, do the expedients of the Buddha Dharma, enabling those who have not attained to attain. Mahamati! This is the Bodhisattvas' expedient of nirvana that is not destroyed; apart from mind, thought and consciousness, they attain the patience of non-arising of dharmas. Mahamati! In the ultimate truth there are no successive stages, and I speak of the Dharma of the quiescence of discrimination of what is not at all."

爾時，世尊欲重宣此義而說偈言：

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

「心量無所有，此住及佛地，

"The measure of mind is without anything at all, this abiding and the Buddha stage,

去來及現在，三世諸佛說。

past, future and present, are taught by the Buddhas of the three times.

心量地第七，無所有第八，

The measure of mind is the seventh stage, being without anything at all is the eighth,

二地名為住，佛地名最勝。

the second stage is called abiding, and the Buddha stage is called the supreme.

自覺智及淨，此則是我地，

Self-realized wisdom and purity, this is my stage,

自在最勝處，清淨妙莊嚴。

the supreme place of sovereignty, pure and wondrously adorned.

照曜如盛火，光明悉遍至，

Shining like a blazing fire, its light pervades everywhere,

熾炎不壞目，周輪化三有。

its blazing flame does not harm the eyes, and its encircling wheel teaches the three realms of existence.

化現在三有，或有先時化，

Appearing in the three realms of existence, or perhaps transforming at an earlier time,

於彼演說乘，皆是如來地。

there expounding the vehicles, all are the Tathagata stage.

十地則為初，初則為八地，

The tenth stage is the first, and the first is the eighth stage,

第九則為七，七亦復為八；

the ninth is the seventh, and the seventh is again the eighth;

第二為第三，第四為第五，

the second is the third, the fourth is the fifth,

第三為第六，無所有何次。」

the third is the sixth; where nothing exists, what order is there?"

爾時，大慧菩薩復白佛言：「世尊！如來、應供、等正覺，為常無常？」

At that time the Bodhisattva Mahamati again said to the Buddha: "World-Honored One! Is the Tathagata, the Arhat, the Perfectly Enlightened One, permanent or impermanent?"

佛告大慧：「如來、應供、等正覺，非常非無常。謂二俱有過。常者，有作主過。常者，一切外道說作者。無所作，是故如來常非常，非作常有過故。若如來無常者，有作無常過。陰所相，相無性，陰壞則應斷，而如來不斷。大慧！一切所作皆無常，如瓶衣等，一切皆無常過。一切智眾具方便應無義，以所作故。一切所作皆應是如來，無差別因性故。是故，大慧！如來非常非無常。

The Buddha told Mahamati: "The Tathagata, Arhat, Perfectly Enlightened One, is neither permanent nor impermanent. Both extremes have faults. Permanent: there is the fault of having a maker as master. Permanent: all heretics speak of a maker. There is nothing made, so the Tathagata's permanence is not permanence, since it is not made permanent and has faults. If the Tathagata were impermanent, there would be the fault of being made impermanent. The marks that the aggregates manifest have no self-nature, and when the aggregates are destroyed he would be cut off, yet the Tathagata is not cut off. Mahamati! Everything made is impermanent, like a pot or a garment, and all have the fault of impermanence. The many means and expedients of omniscience would be without meaning, because they would be made. Everything made should be the Tathagata, because there would be no differentiated causal nature. Therefore, Mahamati! The Tathagata is neither permanent nor impermanent.

「復次，大慧！如來非如虛空常。如虛空常者，自覺聖智眾具無義過。大慧！譬如虛空，非常非無常。離常無常、一異、俱不俱、常無常過，故不可說。是故如來非常。

"Furthermore, Mahamati! The Tathagata is not permanent like space. If he were permanent like space, there would be the fault that the many means of self-realized noble wisdom are meaningless. Mahamati! It is like space, which is neither permanent nor impermanent. Apart from the faults of permanent, impermanent, one, different, both, not both, permanent-impermanent, it cannot be spoken of. Therefore the Tathagata is not permanent.

「復次，大慧！若如來無生常者，如兔馬等角。以無生常故，方便無義。以無生常過故。如來非常。

"Furthermore, Mahamati! If the Tathagata were non-arising and permanent, he would be like the horns of a rabbit or a horse. Because of non-arising permanence, the expedients would be meaningless. Because of the fault of non-arising permanence, the Tathagata is not permanent.

「復次，大慧！更有餘事知如來常。所以者何？謂無間所得智常，故如來常。大慧！若如來出世，若不出世，法畢定住。聲聞、緣覺、諸佛如來，無間住，不住虛空，亦非愚夫之所覺知。大慧！如來所得智，是般若所燻。大慧！如來非心、意、意識、彼諸陰、界、入處所燻。大慧！一切三有，皆是不實妄想所生；如來不從不實虛妄想生。大慧！以二法故，有常無常，非不二。不二者寂靜，一切法無二生相故。是故如來、應供、等正覺，非常非無常。大慧！乃至言說分別生，則有常無常過。分別覺滅者，則離愚夫常無常見，寂靜慧者，永離常無常，非常無常燻。」

"Furthermore, Mahamati! There is another matter by which one knows the Tathagata is permanent. Why? Because the wisdom attained without interval is permanent, the Tathagata is permanent. Mahamati! Whether the Tathagata appears in the world or does not appear in the world, the Dharma abides as fixed. The shravakas, pratyekabuddhas and all Buddha-Tathagatas abide without interval, do not abide in space, and are not what fools can be aware of. Mahamati! The wisdom attained by the Tathagata is perfumed by prajna. Mahamati! The Tathagata is not perfumed by mind, thought and consciousness, or by those aggregates, realms and sense bases. Mahamati! All three realms of existence arise from unreal discrimination; the Tathagata does not arise from unreal, false thought. Mahamati! Because there are two dharmas, there are permanent and impermanent, and not because they are non-dual. Non-duality is tranquility, because all dharmas have no mark of dual arising. Therefore the Tathagata, Arhat, Perfectly Enlightened One, is neither permanent nor impermanent. Mahamati! As long as speech and discrimination arise, there are the faults of permanent and impermanent. One whose discriminating awareness has ceased is apart from the foolish views of permanent and impermanent; the person of tranquil wisdom is forever apart from permanent and impermanent, and is not perfumed by permanent or impermanent."

爾時，世尊欲重宣此義而說偈言：

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

「眾具無義者，生常無常過，

"Where the many means have no meaning, the faults of permanent and impermanent arise,

若無分別覺，永離常無常。

if there is no discriminating awareness, one is forever apart from permanent and impermanent.

從其所立宗，則有眾雜義，

From the thesis established by others, there are many mixed meanings,

等觀自心量，言說不可得。」

observing the measure of the self-mind equally, speech cannot be found."

爾時，大慧菩薩復白佛言：「世尊！惟願世尊更為我說陰界入生滅。彼無有我，誰生誰滅？愚夫者，依於生滅，不覺苦盡，不識涅槃。」

At that time the Bodhisattva Mahamati again said to the Buddha: "World-Honored One! I beg the World-Honored One to speak further to me about the arising and ceasing of the aggregates, realms and sense bases. There is no self there; who arises and who ceases? Fools depend on arising and ceasing, are not aware of the end of suffering, and do not know nirvana."

佛言：「善哉！諦聽！當為汝說。」

The Buddha said: "Good! Listen carefully! I will explain it for you."

大慧白佛言：「唯然受教。」

Mahamati said to the Buddha: "Yes, I accept your teaching."

佛告大慧：「如來之藏，是善不善因，能遍興造一切趣生。譬如伎兒，變現諸趣，離我我所。不覺彼故，三緣和合方便而生。外道不覺，計著作者。為無始虛偽惡習所薰，名為識藏。生無明住地，與七識俱。如海浪身，常生不斷。離無常過、離於我論，自性無垢，畢竟清淨。其諸餘識，有生有滅。意、意識等，念念有七。因不實妄想，取諸境界，種種形處，計著名相。不覺自心所現色相，不覺苦樂，不至解脫，名相諸纏，貪生生貪。若因若攀緣，彼諸受根滅，次第不生。除自心妄想，不知苦樂。入滅受想正受，第四禪，善真諦解脫。修行者，作解脫想，不離不轉，名如來藏識藏。七識流轉不滅。所以者何？彼因攀緣諸識生故，非聲聞、緣覺修行境界，不覺無我，自共相攝受，生陰界入。見如來藏、五法自性、人法無我則滅，地次第相續轉進。餘外道見，不能傾動，是名住菩薩不動地。得十三昧道門樂，三昧覺所持。觀察不思議佛法自願，不受三昧門樂及實際，向自覺聖趣，不共一切聲聞、緣覺及諸外道所修行道，得十賢聖種性道，及身智意生，離三昧行。是故，大慧！菩薩摩訶薩欲求勝進者，當淨如來藏及藏識名。大慧！若無識藏名如來藏者，則無生滅。大慧！然諸凡聖悉有生滅，修行者自覺聖趣現法樂住，不捨方便。大慧！此如來藏識藏，一切聲聞、緣覺心想所見。雖自性淨，客塵所覆故，猶見不淨，非諸如來。大慧！如來者，現前境界，猶如掌中視阿摩勒果。大慧！我於此義，以神力建立，令勝鬘夫人及利智滿足諸菩薩等，宣揚演說如來藏及識藏名，與七識俱生。聲聞計著，見人法無我。故勝鬘夫人承佛威神，說如來境界，非聲聞、緣覺及外道境界。如來藏識藏，唯佛及餘利智依義菩薩智慧境界。是故汝及餘菩薩摩訶薩，於如來藏識藏，當勤修學，莫但聞覺作知足想。」

The Buddha told Mahamati: "The Tathagata-garbha is the cause of wholesome and unwholesome, and can universally bring forth and create all destinies of birth. It is like an actor, who manifests all the destinies, apart from self and what belongs to self. Because they are not aware of that, it arises through the expedient combination of the three conditions. The heretics are not aware of it and cling to a maker. Perfumed by beginningless false evil habits, it is called the storehouse consciousness. It gives rise to the abode of ignorance, together with the seven consciousnesses. Like the body of ocean waves, it constantly arises without cessation. Apart from the fault of impermanence and apart from the theory of self, its self-nature is without defilement and ultimately pure. The other consciousnesses have arising and ceasing. Manas and the mental consciousness and the like are seven in each moment. Because of unreal discrimination, they grasp at the objects, all kinds of forms and places, and cling to names and marks. Not being aware of the form-marks manifested by their own mind, not being aware of suffering and joy, not reaching liberation, bound by the entanglements of names and marks, craving gives rise to craving. Whether by cause or by conditioned clinging, those faculties of sensation cease, and do not arise in succession. Setting aside the self-mind's discrimination, one does not know suffering or joy. Entering the samadhi of the cessation of sensation and thought, the fourth dhyana, one is good at liberation in the true truth. A practitioner who thinks of this as liberation neither departs nor turns, and this is called the Tathagata-garbha, the storehouse consciousness. The seven consciousnesses flow and turn without ceasing. Why? Because they arise through clinging to the consciousnesses, and are not the realm of practice of shravakas and pratyekabuddhas, who are not aware of non-self, grasp the self-marks and common marks, and give rise to the aggregates, realms and sense bases. Seeing the Tathagata-garbha, the self-nature of the five dharmas, and the non-self of persons and of dharmas, they cease, and the successive stages of the grounds turn and advance. Other heretical views cannot shake them, and this is called the Bodhisattva abiding on the immovable ground. They attain the joy of the gates of the ten samadhis, upheld by the awareness of samadhi. Observing the self-vow of the inconceivable Buddha Dharma, they do not accept the joy of the gate of samadhi or its limit, and move toward the self-realized noble destiny, which is unshared with the path practiced by all shravakas, pratyekabuddhas and heretics, and attain the path of the ten noble natures, as well as the mind-born body of wisdom, apart from the practice of samadhi. Therefore, Mahamati! Bodhisattva-Mahasattvas who wish to seek superior advancement should purify the Tathagata-garbha and the name of the storehouse consciousness. Mahamati! If there were no storehouse consciousness called Tathagata-garbha, there would be no arising and ceasing. Mahamati! Yet all ordinary beings and noble ones have arising and ceasing, and practitioners dwell in the joy of the present dharma of the self-realized noble destiny, not abandoning expedients. Mahamati! This Tathagata-garbha storehouse consciousness is what all shravakas and pratyekabuddhas see in their thought. Though its self-nature is pure, because it is covered by adventitious dust it is still seen as impure, and this is not true of the Tathagatas. Mahamati! What is called the Tathagata: his present realm is like looking at an amalaka fruit (a round, smooth fruit that can be held in the hand) in the palm of the hand. Mahamati! On this meaning I established it by spiritual power, so that Queen Srimala and the sharp-witted Bodhisattvas who are fulfilled would proclaim and expound the Tathagata-garbha and the name of the storehouse consciousness, which arises together with the seven consciousnesses. The shravakas cling to it, seeing the non-self of persons and the non-self of dharmas. So Queen Srimala, receiving the Buddha's majestic power, spoke of the Tathagata's realm, which is not the realm of shravakas, pratyekabuddhas or heretics. The Tathagata-garbha storehouse consciousness is only the realm of wisdom of the Buddha and of other sharp-witted Bodhisattvas who rely on the meaning. Therefore you and the other Bodhisattva-Mahasattvas should diligently study the Tathagata-garbha storehouse consciousness, and should not merely hear and be aware of it and think that this is enough."

爾時，世尊欲重宣此義而說偈言：

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

「甚深如來藏，而與七識俱，

"The profound Tathagata-garbha, though together with the seven consciousnesses,

二種攝受生，智者則遠離。

arises from the two kinds of grasping, and the wise stay far from it.

如鏡像現心，無始習所薰，

Like the mind appearing as an image in a mirror, perfumed by beginningless habit,

如實觀察者，諸事悉無事。

one who observes it as it truly is, finds all affairs to be without affair.

如愚見指月，觀指不觀月，

Like a fool looking at the pointing finger rather than the moon, looking at the finger and not the moon,

計著名字者，不見我真實。

those who cling to names do not see my truth.

心為工伎兒，意如和伎者，

The mind is the skilled actor, the manas is like the one who joins the performance,

五識為伴侶，妄想觀伎眾。」

the five consciousnesses are companions, and discrimination watches the troupe."

爾時大慧菩薩白佛言：「世尊！惟願為說五法、自性、識、二種無我，究竟分別相。我及餘菩薩摩訶薩，於一切地次第相續分別此法，入一切佛法。入一切佛法者，乃至如來自覺地。」

At that time the Bodhisattva Mahamati said to the Buddha: "World-Honored One! I beg you to explain the five dharmas, the self-natures, the consciousnesses, the two kinds of non-self, and the ultimate marks of discrimination. I and the other Bodhisattva-Mahasattvas, discriminating this Dharma in the successive stages of all the grounds, will enter all the Buddha Dharma. Entering all the Buddha Dharma: up to the Tathagata's self-realized stage."

佛告大慧：「諦聽，諦聽！善思念之。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think on it well."

大慧白佛：「唯然受教。」

Mahamati said to the Buddha: "Yes, I accept your teaching."

佛告大慧：「五法、自性、識、二無我分別趣相者，謂名、相、妄想、正智、如如。若修行者，修行入如來自覺聖趣，離於斷常有無等見，現法樂正受住現在前。大慧！不覺彼五法、自性、識、二無我，自心現外性。凡夫妄想，非諸賢聖。」

The Buddha told Mahamati: "The marks of discriminating the paths of the five dharmas, the self-natures, the consciousnesses and the two non-selves: namely, name, appearance, discrimination, right wisdom and suchness. If a practitioner practices and enters the Tathagata's self-realized noble destiny, apart from views of annihilation, permanence, being and non-being, the samadhi of the joy of the present dharma abides present before him. Mahamati! Those who are not aware of those five dharmas, the self-natures, the consciousnesses and the two non-selves, the self-mind manifests external nature. The discrimination of ordinary people is not that of the sages."

大慧白佛言：「世尊！云何愚夫妄想生，非諸賢聖？」

Mahamati said to the Buddha: "World-Honored One! How does the discrimination of fools arise, and not that of the sages?"

佛告大慧：「愚夫計著俗數名相，隨心流散。流散已，種種相像貌，墮我我所見，悕望計著妙色。計著已，無知覆障，生染著。染著已，貪恚所生業積集。積集已，妄想自纏，如蠶作繭，墮生死海，諸趣曠野，如汲井輪。以愚痴故，不能知如幻野馬水月自性，離我我所；起於一切不實妄想，離相所相及生住滅，從自心妄想生，非自在、時節、微塵、勝妙生。愚痴凡夫隨名相流。大慧！彼相者，眼識所照名為色，耳鼻舌身意識所照，名為聲香味觸法。是名為相。大慧。彼妄想者，施設眾名，顯示諸相，如此不異象馬車步男女等名，是名妄想。大慧！正智者，彼名相不可得，猶如過客。諸識不生，不斷不常，不墮一切外道、聲聞、緣覺之地。

The Buddha told Mahamati: "Fools cling to conventional numbers, names and appearances, and flow and scatter following the mind. After flowing and scattering, the shapes of various appearances fall into views of self and what belongs to self, hoping to cling to wondrous forms. After clinging, ignorance covers and obstructs, and defilement and attachment arise. After attachment, the karma born of greed and anger accumulates. After accumulating, discrimination binds them, like a silkworm spinning a cocoon, and they fall into the sea of birth and death, in the wilderness of the destinies, like the wheel that draws water from a well. Because of their ignorance, they cannot know the self-nature of things like illusion, a mirage, and the moon in water, apart from self and what belongs to self; they give rise to all unreal discrimination, apart from the mark and the marked, and from arising, abiding and ceasing, which arise from their own mind's discrimination, and not from sovereignty, time, atoms, or the supreme and wondrous. Foolish ordinary people flow along with names and appearances. Mahamati! That appearance: what is illuminated by the eye consciousness is called form; what is illuminated by the ear, nose, tongue, body and mental consciousnesses is called sound, smell, taste, touch and dharmas. This is called appearance. Mahamati! That discrimination: setting up many names to display the various appearances, in this way not different from names like elephant, horse, cart, foot-soldier, man, woman and so on, this is called discrimination. Mahamati! What is called right wisdom: when those names and appearances cannot be found, like a passing guest, the consciousnesses do not arise, are neither cut off nor permanent, and do not fall into the ground of any heretics, shravakas or pratyekabuddhas.

「復次，大慧！菩薩摩訶薩，以此正智，不立名相，非不立名相，捨離二見建立及誹謗，知名相不生，是名如如。大慧！菩薩摩訶薩，住如如者，得無所有境界故，得菩薩歡喜地。得菩薩歡喜地已，永離一切外道惡趣，正住出世間趣。法相成熟，分別幻等一切法。自覺法趣相，離諸妄見怪異相。次第乃至法雲地。於其中間，三昧力自在神通開敷。得如來地已，種種變化，圓照示現成熟眾生，如水中月。善究竟滿足十無盡句，為種種意解眾生分別說法，法身離意所作。是名菩薩入如如所得。」

"Furthermore, Mahamati! The Bodhisattva-Mahasattva, with this right wisdom, neither establishes names and appearances nor fails to establish them, abandons the establishing and the denigrating of the two views, and knows that name and appearance do not arise; this is called suchness. Mahamati! The Bodhisattva-Mahasattva who abides in suchness, because he has attained the realm of having nothing at all, attains the Bodhisattva stage of Joy. Having attained the Bodhisattva stage of Joy, he forever leaves the evil destinies of all heretics and abides rightly in the supramundane destiny. The characteristics of the Dharma ripen, and he discriminates all dharmas as like illusion and so on. He is aware of the characteristics of the path of Dharma and is apart from the strange appearances of all deluded views. In due order he reaches the stage of the Dharma Cloud. In between, the power of samadhi, sovereign spiritual powers, unfold. After attaining the Tathagata stage, he makes various transformations, illuminating everywhere and manifesting to bring beings to maturity, like the moon in water. Skilled, he completely fulfills the ten inexhaustible phrases, and for beings of various inclinations and understandings he teaches the Dharma separately, his Dharma body being apart from the workings of the mind. This is called what the Bodhisattva attains upon entering suchness."

爾時，大慧菩薩白佛言：「世尊！云何世尊為三種自性入於五法。為各有自相宗？」

At that time the Bodhisattva Mahamati said to the Buddha: "World-Honored One! How does the World-Honored One include the three self-natures within the five dharmas? Or does each have its own distinct teaching?"

佛告大慧：三種自性及八識、二種無我，悉入五法。大慧！彼名及相，是妄想自性。大慧！若依彼妄想生心心法，名俱時生，如日光俱。種種相各別分別持，是名緣起自性。大慧！正智如如者，不可壞，故名成自性。

The Buddha told Mahamati: The three self-natures, the eight consciousnesses and the two non-selves are all included in the five dharmas. Mahamati! That name and appearance are the self-nature of discrimination. Mahamati! If, depending on that discrimination, mind and mental functions arise, they arise together with the name, like sunlight arising together with it. The various appearances are each held apart and discriminated, and this is called the self-nature of dependent origination. Mahamati! Right wisdom and suchness cannot be destroyed, and so they are called the self-nature of perfection.

「復次，大慧！自心現妄想，八種分別，謂識藏、意、意識及五識身相者，不實相，妄想故。我我所二攝受滅，二無我生。是故，大慧！此五法者，聲聞、緣覺、菩薩、如來，自覺聖智，諸地相續次第，一切佛法悉入其中。

"Furthermore, Mahamati! The discrimination manifested by one's own mind has eight kinds of distinctions, namely the storehouse consciousness, manas, the mental consciousness, and the five consciousness bodies: these are unreal marks because of discrimination. When the two kinds of grasping, of self and of what belongs to self, cease, the two kinds of non-self arise. Therefore, Mahamati! These five dharmas include within them the shravakas, pratyekabuddhas, Bodhisattvas and Tathagatas, self-realized noble wisdom, the successive order of all the grounds, and all the Buddha Dharma.

「復次，大慧！五法者：相、名、妄想、如如、正智。大慧！相者，若處所形相，色像等現，是名為相。若彼有如是相，名為瓶等，即此非餘，是說為名。施設眾名，顯示諸相，瓶等心心法，是名妄想。彼名彼相，畢竟不可得，始終無覺。於諸法無展轉，離不實妄想，是名如如。真實決定究竟自性不可得，彼是如相。我及諸佛隨順入處，普為眾生如實演說。施設顯示，於彼隨入正覺。不斷不常，妄想不起。隨順自覺聖趣，一切外道、聲聞、緣覺所不得相，是名正智。大慧！是名五法、三種自性、八識、二種無我，一切佛法悉入其中。是故，大慧！當自方便學，亦教他人，勿隨於他。」

"Furthermore, Mahamati! The five dharmas are: appearance, name, discrimination, suchness and right wisdom. Mahamati! What is called appearance: place and shape, form and image and the like that appear, this is called appearance. If there is such an appearance there, called a pot or the like, it is this and not another, and this is said to be the name. Setting up many names to display the various appearances, the mind and mental functions concerning pots and the like, this is called discrimination. That name and that appearance, in the end cannot be found, and from beginning to end there is no awareness. Toward all dharmas there is no turning about, and one is apart from unreal discrimination; this is called suchness. The true, definitive, ultimate self-nature cannot be found, and that is the mark of suchness. I and all the Buddhas follow it and enter into it, and universally explain it to beings as it truly is. Setting up and displaying, one there follows and enters right awakening, neither annihilationist nor eternalist, with discrimination not arising. Following the self-realized noble destiny, the mark that all heretics, shravakas and pratyekabuddhas cannot attain: this is called right wisdom. Mahamati! These are called the five dharmas, the three self-natures, the eight consciousnesses and the two non-selves, and all the Buddha Dharma is included within them. Therefore, Mahamati! You should study by your own expedients, and also teach others, and should not follow others."

爾時，世尊欲重宣此義而說偈言：

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

「五法三自性，及與八種識，

"The five dharmas and three self-natures, together with the eight kinds of consciousness,

二種無有我，悉攝摩訶衍。

and the two kinds of non-self are all gathered into the Mahayana.

名相虛妄想，自性二種相，

Name and appearance are false discrimination, the self-nature has two kinds of marks,

正智及如如，是則為成相。」

right wisdom and suchness, this is the mark of perfection."

爾時，大慧菩薩復白佛言：「世尊！如世尊所說句，過去諸佛，如恆河沙，未來現在，亦復如是。云何，世尊！為如說而受？為更有餘義？惟願如來，哀愍解說。」

At that time the Bodhisattva Mahamati again said to the Buddha: "World-Honored One! As the World-Honored One has said in the sentence: the Buddhas of the past are like the sands of the Ganges, and so are those of the future and present. How is it, World-Honored One? Should it be accepted as spoken, or is there some other meaning? I beg the Tathagata to explain it out of compassion."

佛告大慧：「莫如說而受。三世諸佛量，非如恆河沙。所以者何？過世間望，非譬所譬。以凡愚計常，外道妄想，長養惡見，生死無窮。欲令厭離生死趣轉，精勤勝進故，為彼說言。諸佛易見，非如優曇缽華難得見故，息方便求。有時復觀諸受化者，作是說言：『佛難值遇，如優曇缽華。』優曇缽華，無已見今見當見。如來者，世間悉見。不以建立自通故，說言如來出世如優曇缽華。大慧！自建立自通者，過世間望，彼諸凡愚所不能信，自覺聖智境界，無以為譬，真實如來，過心、意、意識所見之相，不可為譬。大慧！然我說譬佛如恆沙，無有過咎。大慧！譬如恆沙，一切魚鼈輸牧魔羅師子象馬人獸踐踏。沙不念言：『彼惱亂我。』而生妄想。自性清淨，無諸垢汙。如來、應供、等正覺自覺聖智恆河，大力神通自在等沙，一切外道諸人獸等一切惱亂，如來不念而生妄想。如來寂然無有念想，如來本願，以三昧樂安眾生故，無有惱亂。猶如恆沙等無有異。又斷貪恚故。譬如恆沙，是地自性。劫盡燒時，燒一切地，而彼地大不捨自性，與火大俱生故。其餘愚夫作地燒想，而地不燒，以火因故。如是，大慧！如來法身，如恆沙不壞。大慧！譬如恆沙，無有限量。如來光明，亦復如是無有限量，為成熟眾生故，普照一切諸佛大眾。大慧！譬如恆沙，別求異沙，永不可得。如是，大慧！如來、應供、等正覺，無生死生滅，有因緣斷故。大慧！譬如恆河沙，增減不可得知。如是，大慧！如來智慧成熟眾生，不增不減。非身法故，身法者有壞，如來法身，非是身法。如壓恆沙，油不可得。如是一切極苦眾生逼迫如來，乃至眾生未得涅槃，不捨法界自三昧願樂，以大悲故。大慧！譬如恆沙，隨水而流，非無水也。如是，大慧！如來所說一切諸法，隨涅槃流，是故說言如恆河沙。如來不隨諸去流轉，去是壞義故。大慧！

The Buddha told Mahamati: "Do not accept it as spoken. The number of Buddhas of the three times is not like the sands of the Ganges. Why? It surpasses what the world can hope for, and cannot be compared by any simile. Because ordinary fools cling to permanence and heretics discriminate, nurturing evil views, and birth and death have no end, I speak so for those I wish to make weary of the turning of birth and death and diligent in superior advancement. The Buddhas are easy to see, and are not hard to see like the udumbara flower (a flower extremely rare to see), so as to have them cease seeking by expedient means. At other times, observing those to be taught, I speak thus: 'A Buddha is hard to meet, like the udumbara flower.' The udumbara flower has never been seen, is not seen now, and will not be seen. On the Tathagata's side, the whole world can see him. It is not that, in establishing his own penetration, I speak of the Tathagata's appearance in the world as like the udumbara flower. Mahamati! One who establishes his own penetration surpasses what the world can hope for, which those ordinary fools cannot believe; the realm of self-realized noble wisdom has nothing to compare it to, the true Tathagata surpasses the marks seen by mind, thought and consciousness, and cannot be compared. Mahamati! However, there is no fault in my comparing the Buddha to the sands of the Ganges. Mahamati! It is like the sands of the Ganges, trampled by all fish and turtles, shishumara (water crocodiles), lions, elephants, horses, humans and beasts. The sand does not think: 'They trouble me,' and give rise to discrimination. Its nature is pure and without any defilement. The Ganges of the Tathagata, Arhat, Perfectly Enlightened One's self-realized noble wisdom, with the sands of great strength and sovereign spiritual powers, though all the heretics, humans and beasts and all trouble it, the Tathagata does not think of it and give rise to discrimination. The Tathagata is quiet and without thought; by the Tathagata's original vow, he gives beings peace through the joy of samadhi, and so there is no trouble. It is like the sands of the Ganges, without difference. Moreover, because he has cut off greed and anger. It is like the sands of the Ganges, which are the self-nature of earth. At the time when the kalpa ends and burns, it burns all earth, yet that earth element does not abandon its self-nature, because it arises together with the fire element. Other fools think of the earth as burned, yet the earth does not burn, because of the cause of fire. Thus, Mahamati! The Tathagata's Dharma body is like the sands of the Ganges, indestructible. Mahamati! It is like the sands of the Ganges, without limit. The Tathagata's light is also like this, without limit, to bring beings to maturity, shining everywhere on all the great assemblies of Buddhas. Mahamati! It is like the sands of the Ganges: to seek different sand will never succeed. Thus, Mahamati! The Tathagata, Arhat, Perfectly Enlightened One has no birth and death, arising and ceasing, because there is the cutting off of causes and conditions. Mahamati! It is like the sands of the Ganges, whose increase and decrease cannot be known. Thus, Mahamati! The Tathagata's wisdom, bringing beings to maturity, neither increases nor decreases. Because it is not a bodily dharma, and bodily dharmas decay, the Tathagata's Dharma body is not a bodily dharma. Like pressing the sands of the Ganges, oil cannot be found. Thus all beings in extreme suffering press upon the Tathagata, and so long as beings have not attained nirvana, he does not abandon the samadhi vow and joy of the Dharma realm itself, because of great compassion. Mahamati! It is like the sands of the Ganges, flowing with the water, and it is not that there is no water. Thus, Mahamati! All the dharmas spoken by the Tathagata flow along with nirvana, and so they are said to be like the sands of the Ganges. The Tathagata does not follow flowing away, and going away is the meaning of decay. Mahamati!

生死本際不可知，不知故，云何說去？大慧！去者斷義，而愚夫不知。」

The original limit of birth and death cannot be known; because it is not known, how can one speak of going? Mahamati! Going is the meaning of cutting off, and fools do not know this."

大慧白佛言：「世尊！若眾生生死本際不可知者，云何解脫可知？」

Mahamati said to the Buddha: "World-Honored One! If the original limit of the birth and death of beings cannot be known, how can liberation be known?"

佛告大慧：「無始虛偽過惡妄想習氣因滅，自心現知外義，妄想身轉解脫不滅。是故無邊，非都無所有。為彼妄想，作無邊等異名。觀察內外，離於妄想。無異眾生，智及爾炎。一切諸法，悉皆寂靜。不識自心現妄想，故妄想生。若識則滅。」

The Buddha told Mahamati: "When the cause of the beginningless false faults, evils, discrimination and habit energy is extinguished, the self-mind's manifestation knows external meaning, and the body of discrimination turns, liberation does not cease. Therefore it is limitless, and it is not that there is nothing at all. For that discrimination, different names such as 'limitless' are made. Observing inside and outside, one is apart from discrimination. There is nothing different from beings, wisdom, and the knowable. All dharmas are entirely tranquil. Not recognizing the discrimination manifested by the self-mind, discrimination arises. If it is recognized, it ceases."

爾時，世尊欲重宣此義而說偈言：

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

「觀察諸導師，猶如恆河沙，

"Observe all the guides, like the sands of the Ganges,

不壞亦不去，亦復不究竟，

neither destroyed nor going away, and also not ultimate,

是則為平等，觀察諸如來。

this is equality; observe all the Tathagatas.

猶如恆沙等，悉離一切過，

Like the sands of the Ganges and the like, all are apart from all faults,

隨流而性常，是則佛正覺。」

flowing along yet constant in nature; this is the Buddha's right awakening."

爾時，大慧菩薩復白佛言：「惟願為說一切諸法剎那壞相。世尊！云何一切法剎那？」

At that time the Bodhisattva Mahamati again said to the Buddha: "I beg you to explain the mark of the momentary destruction of all dharmas. World-Honored One! How is it that all dharmas are momentary?"

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think on it well, and I will explain it for you."

佛告大慧：「一切法者，謂：善、不善、無記、有為、無為、世間、出世間。有罪、無罪、有漏、無漏、受、不受。大慧！略說心、意、意識及習氣，是五受陰因，是心、意、意識習氣，長養凡愚善不善妄想。大慧！修三昧樂，三昧正受現法樂住，名為賢聖善無漏。大慧！善不善者，謂八識。何等為八？謂如來藏，名識藏。心、意、意識、及五識身，非外道所說。大慧！五識身者，心、意、意識俱。善不善相，展轉變壞，相續流注。不壞身生，亦生亦滅。不覺自心現，次第滅餘識生。形相差別攝受，意識五識，俱相應生，剎那時不住，名為剎那。大慧！剎那者，名識藏，如來藏意俱生識習氣剎那。無漏習氣非剎那，非凡愚所覺。計著剎那論故，不覺一切法剎那非剎那，以斷見壞無為法。大慧！七識不流轉，不受苦樂，非涅槃因。大慧！如來藏者，受苦樂與因俱，若生若滅。四住地、無明住地所醉。凡愚不覺，剎那見妄想勳心。

The Buddha told Mahamati: "What are called all dharmas: wholesome, unwholesome, neutral, conditioned, unconditioned, mundane, supramundane; with fault, without fault, with outflows, without outflows, received, not received. Mahamati! Briefly speaking, mind, manas, mental consciousness and habit energy are the cause of the five aggregates of clinging, and the habit energy of mind, manas and mental consciousness nourishes the wholesome and unwholesome discrimination of ordinary fools. Mahamati! Cultivating the joy of samadhi, the samadhi in which one dwells in the joy of the present dharma, is called the wholesome, outflow-free state of the sages. Mahamati! Wholesome and unwholesome: this speaks of the eight consciousnesses. Which eight? Namely the Tathagata-garbha, called the storehouse consciousness; mind, manas, mental consciousness, and the five consciousness bodies, which are not what the heretics speak of. Mahamati! The five consciousness bodies arise together with mind, manas and mental consciousness. Their wholesome and unwholesome marks change and decay one after another and flow on in succession. The undestroyed body arises, and there is both arising and ceasing. Not aware of the self-mind's manifestation, they cease in order and other consciousnesses arise. Grasping the differentiated forms, the mental consciousness and the five consciousnesses arise together in correspondence, not abiding for even a moment; this is called a moment. Mahamati! What is called a moment: it is called the storehouse consciousness, the moment of the habit energy of consciousness arising together with the Tathagata-garbha and manas. The outflow-free habit energy is not momentary, and is not what ordinary fools are aware of. Because they cling to the doctrine of momentariness, they are not aware that all dharmas are momentary and non-momentary, and use the view of annihilation to destroy the unconditioned dharma. Mahamati! The seven consciousnesses do not flow and turn, do not feel suffering or joy, and are not the cause of nirvana. Mahamati! The Tathagata-garbha: feeling suffering and joy together with causes, it either arises or ceases. It is intoxicated by the four abodes and the abode of ignorance. Ordinary fools are not aware of it, and the momentary view and discrimination perfume the mind.

「復次，大慧！如金、金剛、佛舍利，得奇特性，終不損壞。大慧！若得無間，有剎那者，聖應非聖，而聖未曾不聖。如金金剛，雖經劫數，稱量不減。云何凡愚，不善於我隱覆之說，於內外一切法作剎那想？」

"Furthermore, Mahamati! Like gold, diamond and the Buddha's relics, having attained a wondrous nature, in the end they are not damaged. Mahamati! If one attained the uninterrupted and still had moments, the noble would be non-noble, yet the noble has never been non-noble. Like gold and diamond, though kalpas pass, they do not diminish when weighed. How is it that ordinary fools, not skilled in my concealed teaching, form the thought of momentariness toward all dharmas, inner and outer?"

大慧菩薩復白佛言：「世尊！如世尊說，六波羅蜜滿足，得成正覺。何等為六？」

The Bodhisattva Mahamati again said to the Buddha: "World-Honored One! As the World-Honored One says, when the six paramitas are fulfilled, one attains perfect awakening. Which six?"

佛告大慧：「波羅蜜有三種分別，謂：世間、出世間、出世間上上。大慧！世間波羅蜜者，我我所攝受計著，攝受二邊，為種種受生處，樂色聲香味觸故，滿足檀波羅蜜；戒、忍、精進、禪定、智慧，亦如是。凡夫神通，及生梵天。大慧！出世間波羅蜜者，聲聞、緣覺墮攝受涅槃故，行六波羅蜜，樂自己涅槃樂。出世間上上波羅蜜者，覺自心現妄想量攝受，及自心二故，不生妄想，於諸趣攝受非分，自心色相不計著。為安樂一切眾生故，生檀波羅蜜，起上方便；即於彼緣，妄想不生戒，是屍波羅蜜。即彼妄想不生忍，知攝所攝，是羼提波羅蜜。初中後夜，精勤方便，隨順修行方便，妄想不生，是毘梨耶波羅蜜。妄想悉滅，不墮聲聞涅槃攝受，是禪波羅蜜。自心妄想非性，智慧觀察，不墮二邊，先身轉勝而不可壞，得自覺聖趣，是般若波羅蜜。」

The Buddha told Mahamati: "The paramitas have three distinctions, namely: mundane, supramundane, and supramundane higher and higher. Mahamati! The mundane paramitas: clinging to the grasping of self and what belongs to self, grasping the two extremes, for the places of various births, delighting in form, sound, smell, taste and touch, they fulfill the dana paramita (perfection of giving); morality, patience, diligence, meditation and wisdom are likewise. This is the spiritual powers of ordinary people, and birth in the Brahma heaven. Mahamati! The supramundane paramitas: shravakas and pratyekabuddhas fall into grasping nirvana, practice the six paramitas, and delight in the joy of their own nirvana. The supramundane higher and higher paramitas: being aware of the grasping of the measure of discrimination manifested by the self-mind, and of the self-mind's duality, so that discrimination does not arise, with no unfitting grasping among the destinies and no clinging to the form-marks of the self-mind. For the sake of the peace and joy of all beings, one gives rise to the dana paramita, and arouses supreme expedients; and on that very condition, the morality in which discrimination does not arise is the shila paramita (perfection of morality). That very patience in which discrimination does not arise, knowing the grasping and the grasped, is the kshanti paramita (perfection of patience). In the first, middle and last watches of the night, diligently applying expedients, practicing in accord with expedients, with discrimination not arising, is the virya paramita (perfection of diligence). With all discrimination extinguished, not falling into the grasping of shravaka nirvana, is the dhyana paramita. Knowing that the discrimination of one's own mind is without nature, observing with wisdom, not falling into the two extremes, with the former body turned to superiority and indestructible, attaining the self-realized noble destiny, is the prajna paramita."

爾時，世尊欲重宣此義而說偈言：

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

「空無常剎那，愚夫妄想作，

"Emptiness, impermanence, the momentary, are made by the discrimination of fools,

如河燈種子，而作剎那想。

like a river, a lamp, a seed, from which they make the thought of the momentary.

剎那息煩亂，寂靜離所作，

The momentary stops distraction, tranquility is apart from what is made,

一切法不生，我說剎那義。

all dharmas do not arise; this is what I mean by the meaning of the momentary.

物生則有滅，不為愚者說，

Things that arise have ceasing, which is not spoken for fools,

無間相續性，妄想之所勳。

the nature of uninterrupted continuity is what is perfumed by discrimination.

無明為其因，心則從彼生，

Ignorance serves as its cause, and the mind arises from there,

乃至色未生，中間有何分？

until form has not yet arisen, what distinction is there in between?

相續次第滅，餘心隨彼生，

The continuity ceases in order, and other minds arise there according to it,

不住於色時，何所緣而生？

when not abiding in form, by what condition does it arise?

以從彼生故，不如實因生，

Because it arises from that, arises from an unreal cause,

云何無所成，而知剎那壞？

how can it accomplish nothing and yet be known to break down in a moment?

修行者正受，金剛佛舍利，

The practitioner in samadhi, diamond and the Buddha's relics,

光音天宮殿，世間不壞事。

the palaces of the Abhasvara heaven, are things in the world that do not decay.

住於正法得，如來智具足，

Abiding in the true Dharma, he attains it, with the Tathagata's wisdom complete,

比丘得平等，云何見剎那？

the bhikshu attains equality; how could he see the momentary?

乾闥婆幻等，色無有剎那，

The gandharva city, illusion and the like, form has no moment,

於不實色等，視之若真實。」

for unreal form and the like, one sees it as if real."

爾時，大慧菩薩復白佛言：「世尊！世尊記阿羅漢得成阿耨多羅三藐三菩提，與諸菩薩等無差別。一切眾生法不涅槃，誰至佛道？從初得佛，至般涅槃，於其中間不說一字，亦無所答。如來常定故，亦無慮，亦無察，化佛化作佛事。何故說識剎那展轉壞相。金剛力士，常隨侍衛。不施設本際。現魔魔業，惡業果報，旃遮摩納、孫陀利女、空缽而出。惡業障現。云何如來得一切種智，而不離諸過？」

At that time, the Bodhisattva Mahamati said to the Buddha again: "World-Honored One! The World-Honored One bestows predictions that arhats will attain anuttara-samyak-sambodhi, with no difference from the Bodhisattvas. If all beings' dharmas do not enter nirvana, who reaches the Buddha's path? From the time of first attaining buddhahood to final parinirvana, in between the Buddha does not speak a single word, nor does he answer anything. The Tathagata is constantly in samadhi, without thought and without examination, and transformation buddhas perform the Buddha's work. Why is it said that consciousness has the mark of breaking down and shifting from moment to moment? Vajra-bearing guardians constantly follow and protect him. He does not establish a primordial limit. He manifests Mara and Mara's works and the karmic retribution of evil deeds, Cincamanavika and the woman Sundari (the stories of these two are slanders against the Buddha by non-Buddhists), and going out with an empty bowl. The obstructions of evil karma appear. How is it that the Tathagata, having attained knowledge of all kinds, does not depart from all faults?"

佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Listen carefully, listen carefully! Think on it well, and I will explain it for you."

大慧白佛：「善哉，世尊！唯然受教。」

Mahamati said to the Buddha: "Good, World-Honored One! Yes, I will receive your teaching."

佛告大慧：「為無餘涅槃故說，誘進行菩薩行者故。此及餘世界修菩薩行者，樂聲聞乘涅槃，為令離聲聞乘，進向大乘，化佛授聲聞記，非是法佛。大慧！因是故，記諸聲聞與菩薩不異。大慧！不異者，聲聞、緣覺、諸佛如來，煩惱障斷，解脫一味，非智障斷。大慧！智障者，見法無我，殊勝清淨。煩惱障者，先習見人無我，斷七識滅，法障解脫，識藏習滅，究竟清淨。因本住法故，前後非性。無盡本願故。如來無慮無察，而演說法；正智所化故，念不忘故，無慮無察。四住地、無明住地習氣斷故，二煩惱斷，離二種死，覺人法無我，及二障斷。大慧！心、意、意識、眼識等七，剎那習氣因離，善無漏品離，不復輪轉。大慧！如來藏者，輪轉、涅槃苦樂因。空亂意。大慧！愚痴凡夫所不能覺。大慧！金剛力士所隨護者，是化佛耳，非真如來。大慧！真如來者，離一切根量。一切凡夫、聲聞、緣覺及外道根量悉滅，得現法樂住，無間法智忍故，非金剛力士所護。一切化佛不從業生。化化佛者，非佛，不離佛。因陶家輪等眾生所作相而說法，非自通處說自覺境界。

The Buddha told Mahamati: "It was taught for the sake of nirvana without remainder, to lure on those who practice the Bodhisattva conduct. Those in this and other worlds who practice the Bodhisattva path and delight in the nirvana of the Hearer Vehicle, in order to lead them away from the Hearer Vehicle and toward the Great Vehicle, the transformation buddhas give predictions to Hearers; these are not the Dharma Buddha. Mahamati! For this reason, the predictions given to the Hearers are not different from those of the Bodhisattvas. Mahamati! What is called not different: Hearers, Solitary Realizers and all Buddhas, the Tathagatas, have cut off the obstruction of afflictions, and their liberation has one taste; it is not the cutting off of the obstruction of knowledge. Mahamati! What is called the obstruction of knowledge: seeing that dharmas have no self, supreme and pure. What is called the obstruction of afflictions: first practicing seeing that persons have no self, cutting off the seven consciousnesses and extinguishing them, the obstruction of dharmas is liberated, the habit energies of the storehouse consciousness are extinguished, and one is ultimately pure. Because of the original dwelling dharma, before and after are not in nature. Because of the inexhaustible original vows. The Tathagata, without thought and without examination, expounds the Dharma; it is transformed by right knowledge, and because of mindfulness that does not forget, there is no thought and no examination. The four stations and the habit energies of the ground of ignorance are cut off, the two afflictions are cut off, one departs from the two kinds of death, awakens to no-self of persons and no-self of dharmas, and the two obstructions are cut off. Mahamati! The mind, thought, mental consciousness, eye consciousness and the other seven, with their momentary habit energies, are left behind through separation, the good untainted category is left behind, and one no longer revolves in samsara. Mahamati! The Tathagatagarbha is the cause of suffering and joy in samsara and nirvana. It is the empty, disordered mind. Mahamati! The foolish ordinary person cannot awaken to it. Mahamati! What the vajra-bearing guardians follow and protect is only a transformation buddha, not the true Tathagata. Mahamati! The true Tathagata is free of all measures of faculties. All ordinary people, Hearers, Solitary Realizers and non-Buddhists, with all their measures of faculties, are entirely extinguished, and one attains abiding in the joy of the present Dharma, through the uninterrupted forbearance of knowledge of the Dharma; he is not protected by vajra-bearing guardians. All transformation buddhas are not born from karma. A transformation of a transformation buddha is not a buddha and is not apart from the Buddha. It teaches the Dharma according to the marks of what beings make, as with the potter's wheel and the like, and does not teach the realm of self-realization from the place of self-penetration."

「復次，大慧！愚夫依七識身滅，起斷見。不覺識藏故，起常見。自妄想故，不知本際。自妄想慧滅，故解脫。四住地、無明住地習氣斷故，一切過斷。」

"Furthermore, Mahamati! The foolish, relying on the extinction of the seven consciousness-bodies, give rise to the view of annihilation. Not awakening to the storehouse consciousness, they give rise to the view of permanence. Because of their own deluded thoughts, they do not know the primordial limit. When their own deluded thinking and wisdom is extinguished, they are liberated. When the four stations and the habit energies of the ground of ignorance are cut off, all faults are cut off."

爾時，世尊欲重宣此義而說偈言：

At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「三乘亦非乘，如來不磨滅，

"The Three Vehicles are not vehicles either, the Tathagata is not worn away,

一切佛所說，說離諸過惡。

What all buddhas teach is teaching freedom from all faults and evils.

為諸無間智，及無餘涅槃，

For those with uninterrupted knowledge, and for nirvana without remainder,

誘進諸下劣，是故隱覆說。

To lure on the lowly ones, so it is taught in a concealed way.

諸佛所起智，即分別說道，

The wisdom that buddhas bring about, then distinguishes and speaks of the roads,

諸乘非為乘，彼則非涅槃。

The vehicles are not vehicles, and that is not nirvana.

欲色有及見，說是四住地，

Desire, form, existence and views, are said to be the four stations,

意識之所起，識宅意所住。

Arisen from mental consciousness, the abode of consciousness is where thought dwells.

意及眼識等，斷滅說無常，

Thought and eye consciousness and the rest, cut off and extinguished are called impermanent,

或作涅槃見，而為說常住。」

Or one makes the view of nirvana, and teaches it as permanent abiding."

爾時，大慧菩薩以偈問言：

At that time, the Bodhisattva Mahamati asked in verse:

「彼諸菩薩等，志求佛道者，

"Those Bodhisattvas and others, who aspire to the Buddha's path,

酒肉及與蔥，飲食為云何？

Wine, meat and onions, how should they eat and drink?

惟願無上尊，哀愍為演說。

I only wish the Unsurpassed Honored One would compassionately explain.

愚夫所貪著，臭穢無名稱，

What fools crave and cling to, foul and unnamable,

虎狼所甘嗜，云何而可食？

What tigers and wolves relish, how can it be eaten?

食者生諸過，不食為福善，

Those who eat give rise to many faults, not eating is blessing and good,

惟願為我說，食不食罪福。」

I only wish you would tell me the sin and merit of eating and not eating."

大慧菩薩說偈問已，復白佛言：「惟願世尊，為我等說食不食肉功德過惡。我及諸菩薩於現在未來，當為種種悕望食肉眾生，分別說法，令彼眾生慈心相向。得慈心已，各於住地清淨明瞭，疾得究竟無上菩提。聲聞、緣覺自地止息已，亦復逮成無上菩提。惡邪論法，諸外道輩，邪見斷常，顛倒計著，尚有遮法，不聽食肉。況復如來，世間救護，正法成就，而食肉耶？」

When the Bodhisattva Mahamati had finished asking in verse, he said to the Buddha again: "I only wish the World-Honored One would tell us the merits and faults of eating meat and not eating meat. I and all the Bodhisattvas, in the present and future, should explain the Dharma separately for beings of all kinds who wish to eat meat, so that those beings turn toward one another with a heart of loving-kindness. Having obtained a heart of loving-kindness, each becomes pure and clear in his stage and swiftly attains ultimate unsurpassed bodhi. Hearers and Solitary Realizers, after their own stages have come to rest, will again attain unsurpassed bodhi. Even those with evil and heretical doctrines, the various non-Buddhists with wrong views of annihilation and permanence, with inverted attachments, still have rules that restrain and do not permit eating meat. How much more the Tathagata, savior and protector of the world, who has accomplished the true Dharma, should he eat meat?"

佛告大慧：「善哉，善哉！諦聽，諦聽！善思念之，當為汝說。」

The Buddha told Mahamati: "Good, good! Listen carefully, listen carefully! Think on it well, and I will explain it for you."

大慧白佛：「唯然受教。」

Mahamati said to the Buddha: "Yes, I will receive your teaching."

佛告大慧：「有無量因緣不應食肉，然我今當為汝略說。謂：一切眾生從本已來，展轉因緣，常為六親，以親想故，不應食肉。驢騾駱駝狐狗牛馬人獸等肉，屠者雜賣故，不應食肉。不淨氣分所生長故，不應食肉。眾生聞氣，悉生恐怖，如旃陀羅及譚婆等，狗見憎惡，驚怖群吠故，不應食肉。又令修行者慈心不生故，不應食肉。凡愚所嗜，臭穢不淨，無善名稱故，不應食肉。令諸呪術不成就故，不應食肉。以殺生者，見形起識，深味著故，不應食肉。彼食肉者，諸天所棄故，不應食肉。令口氣臭故，不應食肉。多惡夢故，不應食肉。空閑林中虎狼聞香故，不應食肉。令飲食無節量故，不應食肉。令修行者不生厭離故不應食肉。我常說言，凡所飲食作食子肉想，作服藥想故，不應食肉。聽食肉者，無有是處。

The Buddha told Mahamati: "There are immeasurable causes and conditions why one should not eat meat, but I shall now briefly tell you. First: all beings, from the beginning, through shifting causes and conditions, have constantly been each other's six kinds of kin, and because of the thought of kinship, one should not eat meat. The flesh of donkeys, mules, camels, foxes, dogs, oxen, horses, humans and beasts is sold mixed together by butchers, so one should not eat meat. It grows from impure emanations, so one should not eat meat. Beings who smell the odor are all terrified, like candalas (a low caste of butchers) and tanbas, and dogs hate the sight and bark in terrified packs, so one should not eat meat. It also causes practitioners not to give rise to loving-kindness, so one should not eat meat. What ordinary fools crave is foul and impure, with no good name, so one should not eat meat. It makes the various spells fail to succeed, so one should not eat meat. Because those who kill beings see the form and give rise to consciousness, deeply savoring and clinging to it, one should not eat meat. Those who eat meat are abandoned by the gods, so one should not eat meat. It makes the breath foul, so one should not eat meat. It brings many bad dreams, so one should not eat meat. In quiet forests, tigers and wolves smell the scent, so one should not eat meat. It makes eating and drinking without measure, so one should not eat meat. It makes practitioners not give rise to weariness and renunciation, so one should not eat meat. I have often said: in all eating and drinking, think of it as eating the flesh of one's own child, and think of it as taking medicine, so one should not eat meat. There is no reason to permit eating meat."

「復次，大慧！過去有王，名師子蘇陀娑，食種種肉，遂至食人，臣民不堪，即便謀反，斷其奉祿。以食肉者有如是過故，不應食肉。

"Furthermore, Mahamati! In the past there was a king named Simhasaudasa who ate all kinds of meat, even to eating human beings; the ministers and people could not bear it and plotted rebellion, cutting off his salary. Because those who eat meat have such faults, one should not eat meat."

「復次，大慧！凡諸殺者，為財利故、殺生屠販。彼諸愚痴食肉眾生，以錢為網而捕諸肉。彼殺生者，若以財物，若以鈎網，取彼空行水陸眾生，種種殺害，屠販求利。大慧！亦無不教不求不想，而有魚肉。以是義故，不應食肉。大慧！我有時說，遮五種肉，或制十種。今於此經，一切種、一切時，開除方便，一切悉斷。大慧！如來、應供、等正覺，尚無所食，況食魚肉？亦不教人。以大悲前行故，視一切眾生，猶如一子，是故不聽令食子肉。」

"Furthermore, Mahamati! All killers do it for wealth and profit, killing living beings and butchering and selling them. Those foolish beings who eat meat use money as a net to catch all kinds of meat. Those who kill living beings, using goods or using hooks and nets, take beings that fly in the air and live in water and on land, killing them in all kinds of ways, butchering and selling for profit. Mahamati! There is also no fish or meat that exists without teaching, seeking or thinking. For this reason one should not eat meat. Mahamati! At times I said that five kinds of meat are forbidden, or ten kinds are restricted. Now in this sutra, in every kind and at all times, I remove the expedient, and cut it all off entirely. Mahamati! The Tathagata, Worthy of Offerings, Perfectly Enlightened, does not eat anything, let alone fish and meat? Nor does he teach others to. Because great compassion goes first, he regards all beings as one child, and so does not permit people to eat the flesh of a child."

爾時，世尊欲重宣此義而說偈言：

At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

「曾悉為親屬，鄙穢不淨雜，

"They have all once been kin, and the base and filthy are mixed together,

不淨所生長，聞氣悉恐怖。

Growing from the impure, all are terrified at the smell.

一切肉與蔥，及諸韮蒜等，

All meat and onions, and leeks and garlic and the like,

種種放逸酒，修行常遠離。

All kinds of intoxicating wine, practitioners should always keep far from.

亦常離麻油，及諸穿孔床，

Also always keep away from sesame oil, and from beds with holes,

以彼諸細蟲，於中極恐怖。

Because the tiny insects within them are in great terror.

飲食生放逸，放逸生諸覺，

Food and drink give rise to laxity, laxity gives rise to perceptions,

從覺生貪欲，是故不應食。

From perceptions arises craving, so one should not eat them.

由食生貪欲，貪令心迷醉，

From eating arises craving, craving makes the mind intoxicated,

迷醉長愛欲，生死不解脫。

Intoxication increases desire, and one is not liberated from birth and death.

為利殺眾生，以財網諸肉，

To kill beings for profit, to net meats with money,

二俱是惡業，死墮叫呼獄。

Both sides are evil karma, and at death one falls into the Hell of Screaming.

若無教想求，則無三淨肉，

If there is no teaching, thinking or seeking, there is no meat of three purities,

彼非無因有，是故不應食。

That does not exist without a cause, so one should not eat it.

彼諸修行者，由是悉離遠，

Those practitioners, because of this, all keep far from it,

十方佛世尊，一切鹹呵責。

The Buddhas, World-Honored Ones, of the ten directions, all rebuke it.

展轉更相食，死墮虎狼類，

Eating one another in turn, at death they fall among tigers and wolves,

臭穢可厭惡，所生常愚痴。

Foul and loathsome, and what is born is always foolish.

多生栴陀羅，獵師譚婆種，

Often born among candalas, hunters and tanba castes,

或生陀夷尼，及諸肉食性，

Or born as dayinis, and as creatures that eat meat,

羅剎貓狸等，遍於是中生。

Rakshasas, cats and wildcats and the like are born throughout among these.

縛象與大云，央掘利魔羅，

The Hastikakshya and Mahamegha (names of two sutras), the Angulimala (a sutra telling how a finger-cutting heretic turned to the Buddha),

及此楞伽經，我悉制斷肉。

And this Lankavatara Sutra, in all of them I have forbidden meat.

諸佛及菩薩，聲聞所呵責，

What buddhas and bodhisattvas and Hearers rebuke,

食已無慚愧，生生常痴冥。

One who eats without shame is always foolish and dark in life after life.

先說見聞疑，已斷一切肉，

Earlier I spoke of what is seen, heard and suspected, which has already been cut off from all meat,

妄想不覺知，故生食肉處。

Deluded thought does not realize it, and so there arise places for eating meat.

如彼貪欲過，障礙聖解脫，

Like that fault of craving, it obstructs the liberation of the sages,

酒肉蔥韮蒜，悉為聖道障。

Wine, meat, onions, leeks and garlic are all obstructions on the sages' path.

未來世眾生，於肉愚痴說，

In future ages, beings will speak foolishly about meat,

言此淨無罪，佛聽我等食。

Saying this is pure and without fault, and that the Buddha permits us to eat.

食如服藥想，亦如食子肉，

Eat it like taking medicine, and like eating the flesh of a child,

知足生厭離，修行行乞食。

Be content and give rise to renunciation, and practice begging for food.

安住慈心者，我說常厭離，

For those who abide peacefully in loving-kindness, I say they always renounce it,

虎狼諸惡獸，恆可同遊止。

Tigers, wolves and other evil beasts can be always at ease and roam together.

若食諸血肉，眾生悉恐怖，

If one eats blood and flesh, all beings are terrified,

是故修行者，慈心不食肉。

So practitioners, with loving-kindness, do not eat meat.

食肉無慈悲，永背正解脫，

Eating meat is without compassion and forever turns away from true liberation,

及違聖表相，是故不應食。

And goes against the signs of sages, so one should not eat it.

得生梵志種，及諸修行處，

Reborn into the Brahmin caste, or into places of practitioners,

智慧富貴家，斯由不食肉。」

Or into families of wisdom and wealth, this comes from not eating meat."