The Lankavatara Sutra
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."