The Lankavatara Sutra, Volume 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,