The Lankavatara Treasure Sutra, Fascicle One

一切佛語心品之二

Chapter Two of All Buddha Words and Mind

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

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

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

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

爾時，世尊欲重宣此義而說偈言：

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

「人相續陰，緣與微塵，勝自在作，

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

心量妄想。」

are all the false imagination of mind-measure."

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

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

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

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

「世尊！意生身者，何因緣？」

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

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

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

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

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

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

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

爾時，世尊欲重宣此義，而說偈言：

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

「一切都無生，亦無因緣滅，

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

於彼生滅中，而起因緣想。

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

非遮滅復生，相續因緣起，

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

唯為斷凡愚，痴惑妄想緣。

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

有無緣起法，是悉無有生，

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

習氣所迷轉，從是三有現。

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

真實無生緣，亦復無有滅，

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

觀一切有為，猶如虛空華。

Observe all conditioned things as like flowers in space.

攝受及所攝，捨離惑亂見，

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

非已生當生，亦復無因緣。

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

一切無所有，斯皆是言說。」

All is nothing existing; these are only words."

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

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

佛告大慧：「諦聽諦聽，善思念之，當為汝說。」

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

大慧白佛言：「善哉，世尊！唯然受教。」

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

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

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

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

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

佛告大慧：「頭胸喉鼻唇舌齗齒和合出音聲。」

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

大慧白佛言：「世尊！言說妄想為異為不異？」

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

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

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

大慧復白佛言：「世尊！為言說即是第一義，為所說者是第一義？」

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

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

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

爾時，世尊欲重宣此義而說偈言：

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

「諸性無自性，亦復無言說，

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

甚深空空義，愚夫不能了。

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

一切性自性，言說法如影，

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

自覺聖智子，實際我所說。」

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

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

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

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

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

佛告大慧：「諦聽，諦聽！善思念之！吾當為汝分別解說。」

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

大慧白佛言：「善哉，世尊！唯然受教。」

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

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

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

大慧白佛言：「不也。世尊！」

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

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

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

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

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

爾時，世尊欲重宣此義而說偈言：

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

「幻夢水樹影，垂髮熱時炎，

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

如是觀三有，究竟得解脫。

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

譬如鹿渴想，動轉迷亂心，

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

鹿想謂為水，而實無水事。

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

如是識種子，動轉見境界，

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

愚夫妄想生，如為翳所翳。

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

於無始生死，計著攝受性，

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

如逆㨝出㨝，捨離貪攝受，

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

如幻呪機發，浮雲夢電光。

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

觀是得解脫，永斷三相續，

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

於彼無有作，猶如炎虛空。

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

如是知諸法，則為無所知，

Knowing the dharmas thus is to have nothing to know,