The Lankavatara Sutra, Volume Two
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.