The Lankavatara Treasure Sutra, Fascicle One
言教唯假名，彼亦無有相。
verbal teaching is only a provisional name, and there are no marks there either.
於彼起妄想，陰行如垂髮，
There arises discrimination, and the aggregates’ activity is like hair hanging in the air,
如畫垂髮幻，夢乾闥婆城。
like a painting, hanging hair, illusion, dream, the gandharva city.
火輪熱時炎，無而現眾生，
Firebrand wheel, heat haze in hot weather, though nothing is there, sentient beings appear,
常無常一異，俱不俱亦然。
permanent, impermanent, one, different, both and not both are also like this.
無始過相續，愚夫痴妄想，
With the beginningless continuity of error, fools are deluded by discrimination,
明鏡水淨眼，摩尼妙寶珠，
bright mirror, water, a clear eye, the wondrous mani jewel,
於中現眾色，而實無所有。
in which many colors appear, but in truth there is nothing at all.
一切性顯現，如畫熱時炎，
All natures appear like a painting, like heat haze in hot weather,
種種眾色現，如夢無所有。
various colors appear like a dream with nothing there.”
「復次，大慧！如來說法，離如是四句，謂：一異、俱不俱、有無非有非無、常無常。離於有無建立誹謗分別。結集真諦、緣起、道滅、解脫。如來說法，以是為首。非性、非自在、非無因、非微塵、非時、非自性相續而為說法。復次，大慧！為淨煩惱爾炎障故，譬如商主，次第建立百八句無所有，善分別諸乘及諸地相。
“Furthermore, Mahamati! When the Tathagata teaches the Dharma, he leaves these four statements, namely: one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent. He leaves the discriminations of establishing and denying being and non-being. He compiles the truth, dependent origination, the path, cessation, and liberation. When the Tathagata teaches the Dharma, these come first. It is not spoken from nature, from a sovereign, from no cause, from atoms, from time, or from the continuity of self-nature. Furthermore, Mahamati! In order to purify afflictions and the obstruction of the knowable, like a caravan leader, he sets up in order the hundred and eight statements of nothing existing, and skillfully distinguishes the vehicles and the characteristics of the stages.
「復次，大慧！有四種禪。云何為四？謂：愚夫所行禪、觀察義禪、攀緣如禪、如來禪。云何愚夫所行禪？謂：聲聞、緣覺、外道修行者，觀人無我性，自相共相骨鎖，無常、苦、不淨相，計著為首。如是相不異觀，前後轉進，想不除滅，是名愚夫所行禪。云何觀察義禪？謂：人無我自相共相，外道自他俱無性已。觀法無我彼地相義，漸次增進，是名觀察義禪。云何攀緣如禪？謂：妄想二無我妄想，如實處不生妄想，是名攀緣如禪。云何如來禪？謂：入如來地，行自覺聖智相三種樂住，成辦眾生不思議事，是名如來禪。」
“Furthermore, Mahamati! There are four kinds of meditation. Which four? They are: the meditation practiced by fools, the meditation of investigating meaning, the meditation of clinging to suchness, and the Tathagata meditation. What is the meditation practiced by fools? Practitioners among Shravakas, Pratyekabuddhas, and outsiders observe the selflessness of persons, the self-characteristic and common characteristic as a skeleton chain, the characteristics of impermanence, suffering, and impurity, with clinging as the main thing. Such characteristics are observed without difference, advancing forward and back, and the thought is not eliminated; this is called the meditation practiced by fools. What is the meditation of investigating meaning? It is: the self-characteristic and common characteristic of the selflessness of persons, and the nonexistence of the self, other, and both of outsiders, are understood. One investigates the selflessness of dharmas and the meaning of the characteristics of those stages, advancing step by step; this is called the meditation of investigating meaning. What is the meditation of clinging to suchness? It is: the discrimination of the two selflessnesses is discrimination, and in the place of reality no discrimination arises; this is called the meditation of clinging to suchness. What is the Tathagata meditation? It is: entering the Tathagata stage, practicing the three joyful abidings of the characteristic of self-realized noble wisdom, and accomplishing inconceivable works for sentient beings; this is called the Tathagata meditation.”
爾時，世尊欲重宣此義而說偈言：
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
「凡夫所行禪，觀察相義禪，
“The meditation practiced by ordinary people, the meditation of investigating the meaning of marks,
攀緣如實禪，如來清淨禪。
the meditation of clinging to suchness as it is, and the pure meditation of the Tathagata.
譬如日月形，缽頭摩深嶮，
Like the form of the sun and moon, the deep and dangerous padma (lotus),
如虛空火燼，修行者觀察。
like empty space and burnt-out fire, so the practitioner observes.
如是種種相，外道道通禪，
Such various characteristics, the meditations of outsiders’ paths,
亦復墮聲聞，及緣覺境界，
also fall into the realms of Shravakas and Pratyekabuddhas,
捨離彼一切，則是無所有。
abandoning all those is to have nothing at all.
一切剎諸佛，以不思議手，
The Buddhas of all lands, with inconceivable hands,
一時摩其頂，隨順入如相。」
at once stroke the crown of his head, and he follows and enters into suchness.”
爾時，大慧菩薩摩訶薩復白佛言：「世尊！般涅槃者，說何等法，謂為涅槃？」
At that time Mahamati, the Bodhisattva Mahasattva, said further to the Buddha: “World-Honored One! What is called parinirvana; what dharma is it that is called nirvana?”
佛告大慧：「一切自性習氣，藏意識見習轉變，名為涅槃。諸佛及我涅槃，自性空事境界。
The Buddha told Mahamati: “When all the habit energies of self-nature, the storehouse, and the view-habits of consciousness are transformed, it is called nirvana. The nirvana of the Buddhas and my own is the realm of the matter of the emptiness of self-nature.
「復次，大慧！涅槃者，聖智自覺境界，離斷常妄想性非性。云何非常？謂自相共相妄想斷，故非常。云何非斷？謂一切聖去來現在得自覺，故非斷。大慧！涅槃不壞不死。若涅槃死者，復應受生相續。若壞者，應墮有為相。是故涅槃離壞離死。是故修行者之所歸依。
“Furthermore, Mahamati! What is called nirvana is the realm of noble wisdom’s self-realization, free of the discriminated nature of cutting off and permanence, of nature and non-nature. How is it not permanent? The self-characteristic and common characteristic of discrimination are cut off, so it is not permanent. How is it not cut off? All the sages of past, future, and present attain self-realization, so it is not cut off. Mahamati! Nirvana is not destroyed and does not die. If nirvana died, it would again have to take birth in continuity. If it were destroyed, it would fall into the characteristic of the conditioned. So nirvana is free of destruction and free of death. So it is the refuge of practitioners.
「復次，大慧！涅槃非捨非得，非斷非常，非一義非種種義。是名涅槃。
“Furthermore, Mahamati! Nirvana is not abandonment, not attainment, not cutting off, not permanence, not one meaning, and not various meanings. This is called nirvana.
「復次，大慧！聲聞、緣覺涅槃者，覺自相共相，不習近境界，不顛倒見，妄想不生。彼等於彼，作涅槃覺。
“Furthermore, Mahamati! The nirvana of Shravakas and Pratyekabuddhas: they know the self-characteristic and common characteristic, do not become habituated to realms, do not hold inverted views, and discrimination does not arise. Toward that, they form the realization of nirvana.
「復次，大慧！二種自性相。云何為二？謂：言說自性相計著；事自性相計著。言說自性相計著者，從無始言說虛偽習氣計著生。事自性相計著者，從不覺自心現分齊生。
“Furthermore, Mahamati! There are two kinds of self-nature characteristics. Which two? They are: clinging to the self-nature characteristic of speech, and clinging to the self-nature characteristic of things. Clinging to the self-nature characteristic of speech arises from clinging to beginningless false habit energies of speech. Clinging to the self-nature characteristic of things arises from not realizing the divisions of what one’s own mind manifests.
「復次，大慧！如來以二種神力建立，菩薩摩訶薩頂禮諸佛，聽受問義。云何二種神力建立？謂：三昧正受，為現一切身面言說神力，及手灌頂神力。大慧！菩薩摩訶薩初菩薩地，住佛神力，所謂入菩薩大乘照明三昧。入是三昧已，十方世界一切諸佛，以神通力，為現一切身面言說，如金剛藏菩薩摩訶薩，及餘如是相功德成就菩薩摩訶薩。大慧！是名初菩薩地。菩薩摩訶薩得菩薩三昧正受神力，於百千劫積集善根之所成就，次第諸地對治所治相，通達究竟至法雲地，住大蓮華微妙宮殿，坐大蓮華寶師子座，同類菩薩摩訶薩眷屬圍繞，眾寶瓔珞莊嚴其身，如黃金瞻蔔日月光明。諸最勝手從十方來，就大蓮華宮殿坐上而灌其頂。譬如自在轉輪聖王，及天帝釋太子灌頂，是名菩薩手灌頂神力。大慧！是名菩薩摩訶薩二種神力。若菩薩摩訶薩住二種神力，面見諸佛如來；若不如是，則不能見。復次，大慧！菩薩摩訶薩凡所分別三昧神足說法之行，是等一切，悉住如來二種神力。大慧！若菩薩摩訶薩離佛神力能辯說者，一切凡夫亦應能說。所以者何？謂不住神力故。大慧！山石樹木及諸樂器城郭宮殿，以如來入城威神力故，皆自然出音樂之聲，何況有心者。聾盲瘖瘂無量眾苦，皆得解脫。如來有如是等無量神力，利安眾生。」
“Furthermore, Mahamati! The Tathagata establishes by two kinds of spiritual power, so that Bodhisattvas Mahasattvas bow to the Buddhas and listen to and receive answers to their questions. What are the two kinds of established spiritual power? They are: the power of samadhi reception, in which he manifests for them all bodies, faces, and speech, and the power of anointing by hand. Mahamati! The Bodhisattva Mahasattva at the first Bodhisattva stage abides in the Buddha’s spiritual power, namely entering the samadhi of Bodhisattva Mahayana illumination. Having entered this samadhi, the Buddhas of all the worlds of the ten directions, by their supernormal power, manifest for them all bodies, faces, and speech, like Vajragarbha Bodhisattva Mahasattva and other Bodhisattvas Mahasattvas who have such characteristics and accomplished merit. Mahamati! This is called the first Bodhisattva stage. When a Bodhisattva Mahasattva obtains the spiritual power of Bodhisattva samadhi reception, it is accomplished through accumulating roots of goodness over a hundred thousand kalpas, with the successive stages counteracting what is to be counteracted, penetrating to the Dharma Cloud stage, abiding in a great lotus palace, sitting on a great lotus jeweled lion seat, surrounded by retinues of Bodhisattvas Mahasattvas of the same kind, his body adorned with many jeweled necklaces, like golden champaka flowers and the light of the sun and moon. The most supreme hands come from the ten directions and anoint his crown as he sits on the seat of the great lotus palace. It is like the free wheel-turning sage king, or like the crown prince of Indra being anointed; this is called the spiritual power of the Bodhisattva’s hand anointing. Mahamati! These are called the two kinds of spiritual power of Bodhisattvas Mahasattvas. If a Bodhisattva Mahasattva abides in the two kinds of spiritual power, he sees the Buddhas and Tathagatas face to face; if not, he cannot see them. Furthermore, Mahamati! All the practices that Bodhisattvas Mahasattvas distinguish, samadhi, supernormal powers, and teaching, all abide in the two kinds of spiritual power of the Tathagata. Mahamati! If Bodhisattvas Mahasattvas could speak eloquently apart from the Buddha’s spiritual power, then all ordinary people should be able to speak. Why? Because of not abiding in spiritual power. Mahamati! Mountains, stones, trees, and musical instruments, cities and palaces, because of the majestic spiritual power of the Tathagata’s entering the city, all naturally give forth the sound of music, how much more those who have minds. The deaf, blind, mute, and those with countless sufferings are all liberated. The Tathagata has such countless spiritual powers, to benefit and give peace to sentient beings.”
大慧菩薩復白佛言：「世尊！以何因緣，如來、應供、等正覺，菩薩摩訶薩住三昧正受時，及勝進地灌頂時，加其神力？」
The Bodhisattva Mahamati said further to the Buddha: “World-Honored One! By what cause and condition do the Tathagatas, Arhats, and Perfectly Awakened Ones give spiritual power to Bodhisattvas Mahasattvas when they abide in samadhi reception and when they are anointed at the stages of advancing excellence?”
佛告大慧：「為離魔業煩惱故，及不墮聲聞地禪故，為得如來自覺地故，及增進所得法故，是故如來、應供、等正覺，鹹以神力建立諸菩薩摩訶薩。若不以神力建立者，則墮外道惡見妄想，及諸聲聞眾魔悕望，不得阿耨多羅三藐三菩提。以是故，諸佛如來鹹以神力攝受諸菩薩摩訶薩。」
The Buddha told Mahamati: “In order to be free from the deeds of Mara and afflictions, and not fall into the meditation stages of Shravakas, in order to attain the Tathagata’s self-realized stage and to increase the dharmas attained, the Tathagatas, Arhats, and Perfectly Awakened Ones all use spiritual power to establish the Bodhisattvas Mahasattvas. If they were not established by spiritual power, they would fall into the evil views and discriminations of outsiders and the hopes of the many demons of the Shravakas, and could not attain anuttara-samyak-sambodhi. For this reason, the Buddhas and Tathagatas all use spiritual power to embrace the Bodhisattvas Mahasattvas.”
爾時，世尊欲重宣此義而說偈言：
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
「神力人中尊，大願悉清淨，
“Spiritual power, the most honored among humans, great vows wholly pure,
三摩提灌頂，初地及十地。」
samapatti, anointing, the first stage and the ten stages.”
爾時，大慧菩薩摩訶薩復白佛言：「世尊！佛說緣起，如是說因緣，不自說道。世尊！外道亦說因緣，謂：勝、自在、時、微塵生，如是諸性生。然，世尊所謂因緣生諸性，言說有間悉檀、無間悉檀(悉檀者，譯義或言宗、或言成、或言默)。世尊！外道亦說有無有生，世尊亦說無有生，生已滅。如世尊所說：『無明緣行，乃至老死』，此是世尊無因說，非有因說。世尊建立作如是說：『此有故彼有』，非建立漸生，觀外道說勝，非如來也。所以者何？世尊！外道說因，不從緣生而有所生。世尊說觀因有事，觀事有因。如是因緣雜亂，如是展轉無窮。」
At that time Mahamati, the Bodhisattva Mahasattva, said further to the Buddha: “World-Honored One! The Buddha speaks of dependent origination and speaks of causes and conditions in this way, but does not call it the Way himself. World-Honored One! Outsiders also speak of causes and conditions, namely: that natures arise from superior power, from a sovereign, from time, or from atoms. Yet, World-Honored One, what you call natures arising from causes and conditions is speech with a gap, siddhanta, and speech without a gap, siddhanta (siddhanta, in translation, is sometimes rendered as tenet, sometimes as accomplishment, sometimes as silence). World-Honored One! Outsiders also say that being and non-being arise; the World-Honored One also says that non-being arises, and having arisen it ceases. As the World-Honored One said: ‘Ignorance conditions formations, up to old age and death,’ this is the World-Honored One’s causeless teaching, not a teaching with a cause. The World-Honored One establishes it to say this: ‘Because this exists, that exists,’ and does not establish gradual arising; see the outsiders’ claim of a superior power; it is not the Tathagata’s. Why? World-Honored One! Outsiders speak of a cause and say that something arises without arising from conditions. The World-Honored One says that looking at causes there are things and looking at things there are causes. So causes and conditions are mixed up, and so it goes on without end.”
佛告大慧：「我非無因說，及因緣雜亂說。此有故彼有者，攝所攝非性，覺自心現量。大慧！若攝所攝計著，不覺自心現量，外境界性非性，彼有如是過，非我說緣起。我常說言：『因緣和合而生諸法』，非無因生。」
The Buddha told Mahamati: “I do not teach without cause, nor do I teach causes and conditions as mixed up. What is meant by ‘because this exists, that exists’ is that the grasper and the grasped are non-natures, and one realizes what one’s own mind manifests. Mahamati! If one clings to the grasper and the grasped, and does not realize what one’s own mind manifests, the nature and non-nature of outer realms, they have such faults, and what they hold is not what I teach as dependent origination. I always say: ‘Dharmas arise from the union of causes and conditions,’ and not from no cause.”
大慧復白佛言：「世尊！非言說有性，有一切性耶？世尊！若無性者，言說不生。世尊！是故言說有性，有一切性。」
Mahamati said further to the Buddha: “World-Honored One! Is it not that speech has a nature, and that is why there are all natures? World-Honored One! If there were no nature, speech would not arise. World-Honored One! So speech has a nature, and thus there are all natures.”
佛告大慧：「無性而作言說，謂兔角龜毛等，世間現言說，大慧！非性非非性，但言說耳。如汝所說，言說自性，有一切性者，汝論則壞。大慧！非一切剎土有言說。言說者，是作耳。或有佛剎瞻視顯法，或有作相、或有揚眉、或有動睛、或笑、或欠、或謦咳、或念剎土、或動搖。大慧！如瞻視，及香積世界，普賢如來國土，但以瞻視令諸菩薩得無生法忍，及殊勝三昧。是故，非言說有性有一切性。大慧！見此世界蚊蚋蟲蟻，是等眾生，無有言說，而各辦事。」
The Buddha told Mahamati: “There is speech even where there is no nature, such as rabbit horns and tortoise hair, which exist in the world as words. Mahamati! They are neither a nature nor a non-nature, but merely speech. As you say, that speech has a self-nature and so there are all natures, your argument is ruined. Mahamati! It is not that all Buddha-lands have speech. What is called speech is merely construction. Some Buddha-lands use gazing to reveal the Dharma, some use a sign, some raise the eyebrows, some move the eyes, some smile, some yawn, some clear the throat, some recall the land, some shake. Mahamati! Like gazing, and like the Fragrance Accumulation world and the land of Samantabhadra Tathagata, merely by gazing the Bodhisattvas there attain the forbearance of non-arising and excellent samadhis. So it is not that speech has a nature and so there are all natures. Mahamati! See the mosquitoes, gnats, insects, and ants of this world; these beings have no speech, yet each goes about its business.”
爾時，世尊欲重宣此義而說偈言：
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
「如虛空兔角，及與槃大子，
“Like empty space and rabbit horns, and the son of a barren woman,
無而有言說，如是性妄想。
though nothing is there, there is speech; such a nature is discrimination.
因緣和合法，凡愚起妄想，
Dharmas arise from the union of causes and conditions, and ordinary fools give rise to discrimination,
不能如實知，輪迴三有宅。」
and cannot know it as it is, the dwelling of the round of the three realms of existence.”
爾時，大慧菩薩摩訶薩復白佛言：「世尊！常聲者，何事說？」
At that time Mahamati, the Bodhisattva Mahasattva, said further to the Buddha: “World-Honored One! What is meant by ‘constant sound’? What matter is being spoken of?”
佛告大慧：「為惑亂。以彼惑亂，諸聖亦現，而非顛倒。大慧！如春時炎、火輪、垂髮、乾闥婆城、幻、夢、鏡像。世間顛倒，非明智也，然非不現。大慧！彼惑亂者，有種種現，非惑亂作無常。所以者何？謂離性非性故。大慧！云何離性非性惑亂？謂一切愚夫種種境界故。如彼恆河，餓鬼見不見故，無惑亂性；於餘現故，非無性。如是惑亂，諸聖離顛倒不顛倒。是故惑亂常，謂相相不壞故。大慧！非惑亂種種相妄想相壞，是故惑亂常。大慧！云何惑亂真實？若復因緣，諸聖於此惑亂，不起顛倒覺、非不顛倒覺。大慧！除諸聖，於此惑亂有少分想，非聖智事想。
The Buddha told Mahamati: “It is for the sake of delusion. Because of that delusion, the sages also appear, but it is not inversion. Mahamati! Like the spring heat haze, a firebrand wheel, hanging hair, the gandharva city, illusion, dream, and the image in a mirror. The inversion of the world is not clear wisdom, yet it is not that they do not appear. Mahamati! That delusion has various appearances, and it is not that delusion creates impermanence. Why? Because it is free of nature and non-nature. Mahamati! How is delusion free of nature and non-nature? It refers to the various realms of all fools. Like that Ganges River, hungry ghosts see it or do not see it, and there is no nature of delusion in it; it appears in other places, so it is not without nature. So for this delusion the sages leave inversion and non-inversion. So delusion is constant, namely that the mark and the mark are not destroyed. Mahamati! It is not that the various marks of delusion and the marks of discrimination are destroyed, and so delusion is constant. Mahamati! How is delusion real? If it is again by conditions, the sages toward this delusion give rise neither to an inverted realization nor to a non-inverted realization. Mahamati! Apart from the sages, others have a small portion of thought toward this delusion, which is not the thought of the matter of noble wisdom.
「大慧！凡有者，愚夫妄說，非聖言說。彼惑亂者，倒不倒妄想，起二種種性，謂：聖種性，及愚夫種性。聖種性者，三種分別。謂：聲聞乘、緣覺乘、佛乘。云何愚夫妄想，起聲聞乘種性？謂：自共相計著，起聲聞乘種性，是名妄想起聲聞乘種性。大慧！即彼惑亂妄想，起緣覺乘種性。謂：即彼惑亂自共相，不觀計著，起緣覺乘種性。云何智者？即彼惑亂想，起佛乘種性。謂：覺自心現量，外性非性，不妄想相，起佛乘種性，是名即彼惑亂起佛乘種性。又種種事性，凡夫惑想，起愚夫種性。彼非有事，非無事，是名種性義。大慧！即彼惑亂不妄想，諸聖心、意、意識過習氣自性法轉變性，是名為如。是故說如離心。我說此句顯示離想，即說離一切想。」
“Mahamati! Whatever is spoken of as existent is the false speech of fools and not the speech of the sages. That delusion, the discrimination of inverted and not inverted, gives rise to two kinds of lineage, namely: the noble lineage, and the lineage of fools. The noble lineage has three divisions, namely: the Shravaka vehicle, the Pratyekabuddha vehicle, and the Buddha vehicle. How do the fool’s discriminations give rise to the Shravaka-vehicle lineage? It is: clinging to self and common characteristics gives rise to the Shravaka-vehicle lineage; this is called discrimination giving rise to the Shravaka-vehicle lineage. Mahamati! It is that same delusion and discrimination that gives rise to the Pratyekabuddha-vehicle lineage. It is: that same deluded self and common characteristic, not observed but clung to, gives rise to the Pratyekabuddha-vehicle lineage. How is it the wise? It is that same deluded thought that gives rise to the Buddha-vehicle lineage. It is: realizing what one’s own mind manifests, that outer nature is non-nature, and not discriminating marks, gives rise to the Buddha-vehicle lineage; this is called that same delusion giving rise to the Buddha-vehicle lineage. And in the various natures of things, the deluded thought of ordinary people gives rise to the lineage of fools. There is neither a thing there nor no thing; this is called the meaning of lineage. Mahamati! It is that same delusion without discrimination that, in the noble mind, mentation, and consciousness, transforms the nature of dharmas of error and habit energy; this is called suchness. So it is said that suchness is free of mind. I say this sentence to show that it is free of thought, meaning free of all thought.”
大慧白佛言：「世尊！惑亂為有為無？」
Mahamati said to the Buddha: “World-Honored One! Is delusion existent or non-existent?”
佛告大慧：「如幻，無計著相。若惑亂有計著相者，計著性不可滅，緣起應如外道，說因緣生法。」
The Buddha told Mahamati: “It is like an illusion, with no mark of clinging. If delusion had a mark of clinging, the nature of clinging could not be extinguished, and dependent origination would be like that of outsiders, who say that dharmas arise from causes and conditions.”
大慧白佛言：「世尊！若惑亂如幻者，復當與餘惑作因。」
Mahamati said to the Buddha: “World-Honored One! If delusion is like an illusion, it should again serve as the cause of other delusions.”
佛告大慧：「非幻惑因，不起過故。大慧！幻不起過，無有妄想。大慧！幻者從他明處生，非自妄想過習氣處生，是故不起過。大慧！此是愚夫心惑計著，非聖賢也。」
The Buddha told Mahamati: “It is not that illusion is the cause of delusion, because it does not give rise to error. Mahamati! Illusion does not give rise to error and has no discrimination. Mahamati! What is called illusion arises from another’s clear place, not from one’s own discrimination, error, and habit energy, so it does not give rise to error. Mahamati! This is the delusion and clinging of the fool’s mind, not of sages and worthies.”
爾時，世尊欲重宣此義而說偈言：
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
「聖不見惑亂，中間亦無實，
“The sages do not see delusion, and in between there is no reality;
中間若真實，惑亂即真實。
if in between it were real, delusion would be real.
捨離一切惑，若有相生者，
Abandon all delusion, and if any mark arises,
是亦為惑亂，不淨猶如翳。
this too is delusion, impure like a cataract.
「復次，大慧！非幻無有相似，見一切法如幻。」
“Furthermore, Mahamati! If it is not an illusion there is no likeness, so see all dharmas as like an illusion.”
大慧白佛言：「世尊！為種種幻相計著，言一切法如幻？為異相計著？若種種幻相計著，言一切性如幻者，世尊！有性不如幻者。所以者何？謂色種種相非因。世尊！無有因色種種相現如幻。世尊！是故無種種幻相計著相似性如幻。」
Mahamati said to the Buddha: “World-Honored One! Is it because of clinging to various illusory marks that all dharmas are said to be like an illusion? Or is it clinging to different marks? If it is because of clinging to various illusory marks that all natures are said to be like an illusion, World-Honored One, there are natures that are not like an illusion. Why? Because the various marks of form are not a cause. World-Honored One! There is no cause for the various marks of form to appear like an illusion. World-Honored One! So there is no nature resembling illusion through clinging to the various illusory marks.”
佛告大慧：「非種種幻相計著相似，一切法如幻。大慧！然不實一切法，速滅如電，是則如幻。大慧！譬如電光，剎那頃現，現已即滅，非愚夫現。如是一切性，自妄想自共相，觀察無性，非現色相計著。」
The Buddha told Mahamati: “It is not that all dharmas are like an illusion because of clinging to resembling the various illusory marks. Mahamati! But all dharmas that are not real vanish quickly like lightning, and so they are like an illusion. Mahamati! Like a flash of lightning, appearing for an instant and ceasing as soon as it appears, it is not what fools see. So with all natures, one discriminates self and common characteristics oneself, observes non-nature, and does not cling to the appearing marks of form.”
爾時，世尊欲重宣此義而說偈言：
At that time the World-Honored One, wishing to restate this meaning, spoke in verse:
「非幻無有譬，說法性如幻；
“If it were not an illusion there would be no simile, and the nature of dharmas is said to be like an illusion;