The Lankavatara Treasure Sutra, Fascicle One
不實速如電，是故說如幻。」
not real, swift as lightning, and so it is said to be like an illusion.”
大慧復白佛言：「如世尊所說，一切性無生，及如幻，將無世尊前後所說自相違耶？說無生性如幻。」
Mahamati said further to the Buddha: “As the World-Honored One has said, all natures are non-arising and are like an illusion; does the World-Honored One then contradict himself between earlier and later statements, saying that the nature of non-arising is like an illusion?”
佛告大慧：「非我說無生性如幻前後相違過。所以者何？謂生無生，覺自心現量。有非有，外性非性，無生現。大慧！非我前後說相違過，然壞外道因生，故我說一切性無生。大慧！外道痴聚，欲令有無有生，非自妄想種種計著緣。大慧！我非有無有生，是故我以無生說而說。大慧！說性者，為攝受生死故，壞無見斷見故，為我弟子攝受種種業受生處故，以性聲說，攝受生死。大慧！說幻性自性相，為離性自性相故，墮愚夫惡見相悕望，不知自心現量。壞因所作生，緣自性相計著。說幻夢自性相一切法，不令愚夫惡見悕望，計著自及他一切法，如實處見，作不正論。大慧！如實處見一切法者，謂起自心現量。」
The Buddha told Mahamati: “It is not that my saying that the nature of non-arising is like an illusion has the fault of contradicting earlier and later words. Why? Because arising and non-arising are realized as what one’s own mind manifests. Being and non-being, the outer nature being non-nature, is the appearance of non-arising. Mahamati! It is not that I have the fault of contradicting earlier and later words, but in order to destroy outsiders’ arising from a cause, I say that all natures are non-arising. Mahamati! The outsiders’ mass of ignorance wants being and non-being to arise, not by conditions of their own various discriminations and clinging. Mahamati! I do not say being or non-being arises, and so I speak by the teaching of non-arising. Mahamati! I speak of nature in order to include birth and death, to destroy the view of nihilism and the view of annihilation, and for my disciples to take up the places where various karmic results are received in rebirth, speaking with the word “nature” to include birth and death. Mahamati! I speak of the self-nature characteristic of illusion in order to leave the self-nature characteristic of nature, falling into the hopes of fools’ evil views and not knowing what their own mind manifests. In order to destroy arising made by a cause and clinging to the self-nature characteristic of conditions, I speak of all dharmas as the self-nature characteristic of illusion and dream, not letting fools with evil views and hopes cling to self and other and all dharmas, seeing them in the place of reality, and making incorrect arguments. Mahamati! What is called seeing all dharmas in the place of reality is: giving rise to what one’s own mind manifests.”
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:
「無生作非性，有性攝生死，
“Non-arising and making are not natures, existent nature includes birth and death,
觀察如幻等，於相不妄想。
observe them as illusion and the like, and do not discriminate regarding marks.
「復次，大慧！當說名句形身相。善觀名句形身菩薩摩訶薩，隨入義句形身，疾得阿耨多羅三藐三菩提。如是覺已，覺一切眾生。大慧！名身者，謂若依事立名，是名名身。句身者，謂句有義身，自性決定究竟，是名句身。形身者，謂顯示名句，是名形身(形身即字也)。又形身者，謂長短高下。又句身者，謂徑跡。如象馬人獸等所行徑跡，得句身名。大慧！名及形者，謂以名說無色四陰，故說名。自相現，故說形。是名名句形身。說名句形身相分齊，應當修學。」
“Furthermore, Mahamati! One should teach the characteristics of the name body, sentence body, and letter body. Bodhisattvas Mahasattvas who observe well the name, sentence, and letter bodies follow into the meaning, sentence, and letter bodies and quickly attain anuttara-samyak-sambodhi. Thus awakening, they awaken all sentient beings. Mahamati! What is called the name body: if a name is established depending on a thing, this is called the name body. What is called the sentence body: a sentence has a meaning body, with self-nature determined and final; this is called the sentence body. What is called the letter body: it shows names and sentences; this is called the letter body (the letter body is the written character). Also the letter body is long, short, high, and low. Also the sentence body is a trail: like the trails walked by elephants, horses, people, and beasts, which obtain the name of sentence body. Mahamati! What are called name and form: with name one speaks of the four formless aggregates, and so it is called name. The self-characteristic appears, and so it is called form. These are called the name body, sentence body, and letter body. The divisions of the characteristics of name, sentence, and letter bodies 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 restate this meaning, spoke in verse:
「名身與句身，及形身差別，
“The differences of the name body, sentence body,
凡夫愚計著，如象溺深泥。
and letter body, ordinary fools cling to, like an elephant stuck in deep mud.
「復次，大慧！未來世智者，當以離一異、俱不俱見相，我所通義，問無智者。彼即答言：『此非正問。』謂色等常無常，為異不異？如是涅槃、諸行相所相、求那所求那造所造、見所見、塵及微塵、修與修者，如是比展轉相。如是等問，而言佛說無記止論。非彼痴人之所能知，謂聞慧不具故。如來、應供、等正覺，令彼離恐怖句故，說言無記，不為記說。又止外道見論故，而不為說。大慧！外道作如是說，謂：『命即是身。』如是等無記論。大慧！彼諸外道愚痴，於因作無記論，非我所說。大慧！我所說者，離攝所攝，妄想不生。云何止彼？大慧！若攝所攝計著者，不知自心現量，故止彼。大慧！如來、應供、等正覺，以四種記論為眾生說法。大慧！止記論者，我時時說，為根未熟，不為熟者。
“Furthermore, Mahamati! In the future, the wise should ask the unwise by the meaning of leaving the views of one, different, both, not both, and the characteristics of what I have. The latter will answer: ‘This is not a proper question.’ What is called form and the like, permanent or impermanent, different or not different? Likewise nirvana and conditioned things, the mark and what is marked, quality and what has quality, the maker and what is made, the seer and what is seen, dust and atoms, cultivation and the cultivator, in such comparisons, in succession. They ask such things, but say the Buddha taught unanswered questions and the discourse of cessation. These are not things those foolish people can know, since they lack wisdom from hearing. The Tathagata, Arhat, Perfectly Awakened One, in order to make them leave fearful statements, spoke of the unanswered, not for the sake of answering. And in order to stop the arguments of outsiders’ views, he did not answer for them. Mahamati! Outsiders say this: ‘Life is the body.’ Such are the unanswered arguments. Mahamati! Those outsiders are foolish, and in making unanswered arguments about causes, this is not what I teach. Mahamati! What I teach is: leave the grasper and the grasped, and discrimination does not arise. How does one stop them? Mahamati! If one clings to the grasper and the grasped and does not know what one’s own mind manifests, so one stops them. Mahamati! The Tathagata, Arhat, Perfectly Awakened One teaches the Dharma to sentient beings by four kinds of answers and arguments. Mahamati! The stopping argument I speak of from time to time, for those whose faculties are not yet ripe, not for those already ripe.
「復次，大慧！一切法，離所作因緣不生，無作者故，一切法不生。大慧！何故一切性離自性？以自覺觀時，自共性相不可得故，說一切法不生。何故一切法不可持來，不可持去？以自共相，欲持來，無所來；欲持去，無所去；是故一切法，離持來去。大慧！何故一切諸法不滅？謂性自性相無故，一切法不可得，故一切法不滅。大慧！何故一切法無常？謂相起無常性，是故說一切法無常。大慧！何故一切法常？謂相起無生性，無常常，故說一切法常。」
“Furthermore, Mahamati! All dharmas do not arise apart from conditions of making, because there is no maker, all dharmas do not arise. Mahamati! Why are all natures free of self-nature? Because when one examines by self-realization, self and common natures and characteristics cannot be found, so it is said that all dharmas do not arise. Why can all dharmas not be brought or taken away? Because with self and common characteristics, wanting to bring, there is nothing that comes; wanting to take away, there is nothing that goes; so all dharmas are free of bringing and taking away. Mahamati! Why do all dharmas not cease? Because the self-nature characteristic of nature does not exist and all dharmas cannot be found, so all dharmas do not cease. Mahamati! Why are all dharmas impermanent? Because the mark arises with the nature of impermanence, so it is said that all dharmas are impermanent. Mahamati! Why are all dharmas permanent? Because the mark arises with the nature of non-arising, and impermanence is constant, so it is said that all dharmas are permanent.”
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:
「記論有四種，一向及詰問，
“There are four kinds of answering arguments: the direct answer, the counter-question,
分別及止論，以制諸外道。
the analytic answer, and the stopping argument, used to restrain the outsiders.
有及非有生，僧佉毘舍師，
Arising from being and non-being, the Samkhya and the Vaisesika,
一切悉無記，彼如是顯示。
all leave things unanswered, and so they show it.
正覺所分別，自性不可得，
What perfect awakening distinguishes, a self-nature cannot be found,
以離於言說，故說離自性。」
because it is free of speech, it is said to be free of self-nature.”
爾時大慧菩薩摩訶薩復白佛言：「世尊！唯願為說諸須陀洹、須陀洹趣差別通相。若菩薩摩訶薩，善解須陀洹趣差別通相，及斯陀含、阿那含、阿羅漢方便相，分別知已，如是如是為眾生說法。謂二無我相及二障淨，度諸地相，究竟通達，得諸如來不思議究竟境界。如眾色摩尼，善能饒益一切眾生，以一切法境界無盡身財，攝養一切。」
At that time Mahamati, the Bodhisattva Mahasattva, said further to the Buddha: “World-Honored One! I beg you to explain the common marks of the differences among the stream-enterers and the path of stream-entry. If Bodhisattvas Mahasattvas well understand the differences of the path of stream-entry, and the skillful marks of once-returner, non-returner, and arhat, and know them distinctly, then in this way they teach sentient beings. Namely, the marks of the two selflessnesses and the purification of the two obstructions, crossing over the marks of the stages, penetrating to the end, attaining the inconceivable ultimate realm of the Tathagatas. Like the many-colored mani jewel, which can well benefit all sentient beings, they take in and nourish all with the inexhaustible bodily wealth of the realms of all dharmas.”
佛告大慧：「諦聽，諦聽！善思念之。今為汝說。」
The Buddha told Mahamati: “Listen carefully, listen carefully! Reflect well. Now I will explain it for you.”
大慧白佛言：「善哉，世尊！唯然聽受。」
Mahamati said to the Buddha: “Good, World-Honored One! Yes, I listen and receive.”
佛告大慧：「有三種須陀洹、須陀洹果差別。云何為三？謂下中上。下者極七有生；中者三五有生而般涅槃；上者即彼生而般涅槃。此三種有三結，下中上。云何三結？謂身見、疑、戒取。是三結差別，上上昇進，得阿羅漢。大慧！身見有二種，謂：俱生及妄想。如緣起妄想，自性妄想。譬如依緣起自性，種種妄想自性，計著生。以彼非有、非無、非有無，無實妄想相故。愚夫妄想，種種妄想自性相計著。如熱時炎，鹿渴水想。是須陀洹妄想身見，彼以人無我攝受無性，斷除久遠無知計著。大慧！俱生者，須陀洹身見，自他身等四陰，無色相故。色生造及所造故，展轉相因相故，大種及色不集故。須陀洹觀有無品見，身見則斷。如是身見斷，貪則不生，是名身見相。大慧！疑相者，謂得法善見相故，及先二種身見妄想斷故，疑法不生。不於餘處起大師見，為淨不淨。是名疑相須陀洹斷。大慧！戒取者，云何須陀洹不取戒？謂善見受生處苦相故，是故不取。大慧！取者謂愚夫決定受習苦行，為眾樂具，故求受生；彼則不取，除迴向自覺勝，離妄想，無漏法相行方便，受持戒支，是名須陀洹取戒相斷。須陀洹斷三結，貪痴不生。若須陀洹作是念：『此諸結我不成就者。』應有二過，墮身見，及諸結不斷。」
The Buddha told Mahamati: “There are three kinds of differences among stream-enterers and the fruit of stream-entry. Which three? They are lower, middle, and higher. The lower is born at most seven more times; the middle is born three or five times and then enters parinirvana; the higher enters parinirvana in that very life. These three have three fetters, lower, middle, and higher. What are the three fetters? They are the view of a self in the body, doubt, and clinging to precepts. The differences among these three fetters rise higher and higher until one attains arhatship. Mahamati! The view of a self in the body is of two kinds, namely: innate, and discriminated. These are like the discrimination of dependent origination and the discrimination of self-nature. It is like relying on dependent origination and self-nature, where various discriminated self-natures are clung to and arise. Because there is neither being, nor non-being, nor both being and non-being there, there is no real mark of discrimination. Fools discriminate and cling to the marks of various discriminated self-natures. Like the heat haze in hot weather, a deer in thirst thinks of it as water. This is the discriminated view of a self in the body of the stream-enterer, and they grasp non-nature by means of the selflessness of persons, and cut off long-standing ignorant clinging. Mahamati! What is called innate: the stream-enterer’s view of a self in the body, the four aggregates of self and others’ bodies and so on, have no mark of form. Form arises from the elements that produce and the elements produced, in the mark of mutual dependence in succession, and the great elements and form do not gather. The stream-enterer observes views of the categories of being and non-being, and the view of a self in the body is cut off. When the view of a self in the body is cut off in this way, craving does not arise; this is called the mark of the view of a self in the body. Mahamati! What is called the mark of doubt: because one attains a good view of the Dharma, and the earlier discriminations of the two kinds of self-view are cut off, doubt about the Dharma does not arise. One does not give rise, in other places, to the view of a great teacher as pure or impure. This is called the mark of doubt cut off by the stream-enterer. Mahamati! What is called clinging to precepts: how does the stream-enterer not cling to precepts? Because he well sees the suffering marks of the places of rebirth, he does not cling. Mahamati! What is called clinging: fools resolutely take up and practice ascetic practices in order to obtain the many pleasures, and so seek rebirth; they do not cling, except by dedicating to the excellence of self-realization, leaving discrimination, practicing the skillful means of the marks of the undefiled Dharma and upholding the limbs of the precepts; this is called the mark of clinging to precepts cut off by the stream-enterer. The stream-enterer cuts off three fetters, and greed and ignorance do not arise. If a stream-enterer thinks this thought: ‘I have not accomplished these fetters,’ he would have two layers of fault, falling into the view of a self in the body, and the fetters would not be cut off.”
大慧白佛言：「世尊！世尊說眾多貪欲，彼何者貪斷？」
Mahamati said to the Buddha: “World-Honored One! The World-Honored One speaks of many kinds of craving and desire; which craving is cut off there?”
佛告大慧：「愛樂女人纏綿，貪著種種方便，身口惡業，受現在樂，種未來苦，彼則不生。所以者何？得三昧正受樂故。是故彼斷，非趣涅槃貪斷。大慧！云何斯陀含相？謂頓照色相妄想生相，見相不生。善見禪趣相故，頓來此世，盡苦際，得涅槃，是故名斯陀含。大慧！云何阿那含？謂過去未來現在色相性非性，生見過患，使妄想不生故，及結斷故，名阿那含。大慧！阿羅漢者，謂諸禪、三昧、解脫、力、明，煩惱苦妄想非性故，名阿羅漢。」
The Buddha told Mahamati: “The craving for being entangled in love and delight with women, attachment to various expedients, bad deeds of body and mouth, receiving pleasure now and planting suffering for the future, that does not arise. Why? Because one attains the joy of samadhi reception. So what is cut off is not the craving that heads toward nirvana. Mahamati! What is the mark of the once-returner? It is the sudden illumination of the mark of form, so that the mark arising from discrimination and the mark of views do not arise. Because he well sees the mark of the path of meditation, he comes back to this world once, ends the limit of suffering, and attains nirvana, and so he is called a once-returner. Mahamati! What is a non-returner? It is the fault of giving rise to views regarding the nature and non-nature of form in past, future, and present, so that discrimination does not arise and the fetters are cut off; he is called a non-returner. Mahamati! What is called an arhat: the meditations, samadhis, liberations, powers, and clear knowledges, and the afflictions, suffering, and discriminations as non-nature; he is called an arhat.”
大慧白佛言：「世尊！世尊說三種阿羅漢，此說何等阿羅漢？世尊！為得寂靜一乘道？為菩薩摩訶薩方便示現阿羅漢？為佛化化？」
Mahamati said to the Buddha: “World-Honored One! The World-Honored One speaks of three kinds of arhat; which kind of arhat is meant here? World-Honored One! Is it the one who has attained the path of the One Vehicle of tranquility? Is it the Bodhisattva Mahasattva who skillfully manifests as an arhat? Is it a transformation made by the Buddha?”
佛告大慧：「得寂靜一乘道聲聞，非餘。餘者，行菩薩行，及佛化化，巧方便本願故，於大眾中示現受生，為莊嚴佛眷屬故。大慧！於妄想處，種種說法，謂得果得禪。禪者入禪，悉遠離故，示現得自心現量，得果相，說名得果。復次，大慧！欲超禪無量無色界者，當離自心現量相。大慧！受想正受，超自心現量者，不然。何以故？有心量故。」
The Buddha told Mahamati: “It is the Shravaka who has attained the path of the One Vehicle of tranquility, not the others. The others practice the Bodhisattva practice, and the transformations made by the Buddha, because of skillful means and original vows, manifest rebirth among the multitude, in order to adorn the Buddha’s retinue. Mahamati! In the place of discrimination, there are various teachings, namely attaining fruit and attaining meditation. What is called meditation: entering meditation, they are all far apart, manifesting that they attain what their own mind manifests and the mark of attaining fruit, and so it is called attaining the fruit. Furthermore, Mahamati! Those who want to go beyond meditation, the immeasurables, and the formless realms should leave the mark of what one’s own mind manifests. Mahamati! The reception, thought, and absorption that go beyond what one’s own mind manifests are not right. Why? Because there is still the measure of mind.”
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:
「諸禪四無量，無色三摩提，
“The meditations, the four immeasurables, the formless samapattis,
一切受想滅，心量彼無有。
all the cessation of reception and thought, in them there is no measure of mind.”
須陀槃那果，往來及不還，
“The fruit of the stream-enterer, the once-returner and the non-returner,
及與阿羅漢，斯等心惑亂。
and the arhat, these minds are all deluded.
禪者禪及緣，斷知是真諦，
The meditator, meditation, and condition, to cut off and know this is the truth,
此則妄想量，若覺得解脫。
this is the measure of discrimination; if one awakens, one attains liberation.”
「復次，大慧！有二種覺，謂：觀察覺，及妄想相攝受計著建立覺。大慧！觀察覺者，謂若覺性自性相，選擇離四句不可得，是名觀察覺。大慧！彼四句者，謂離一異、俱不俱、有無非有非無、常無常，是名四句。大慧！此四句離，是名一切法。大慧！此四句觀察一切法，應當修學。大慧！云何妄想相攝受計著建立覺？謂：妄想相攝受，計著堅濕煖動不實妄想相四大種。宗因想譬喻計著，不實建立而建立，是名妄想相攝受計著建立覺。是名二種覺相。若菩薩摩訶薩，成就此二覺相，人法無我相究竟，善知方便無所有覺。觀察行地，得初地，入百三昧，得差別三昧，見百佛及百菩薩，知前後際各百劫事；光照百剎土，知上上地相，大願殊勝神力自在。法雲灌頂，當得如來自覺地，善繫心十無盡句，成熟眾生，種種變化，光明莊嚴，得自覺聖樂三昧正受故。
“Furthermore, Mahamati! There are two kinds of awareness, namely: investigative awareness, and the awareness of establishing by grasping and clinging to the marks of discrimination. Mahamati! What is called investigative awareness: if one cannot find the nature, self-nature, and marks by choosing to leave the four statements, this is called investigative awareness. Mahamati! Those four statements are: leaving one, different, both, not both, being, non-being, neither being nor non-being, permanent, and impermanent; these are called the four statements. Mahamati! When these four statements are left, this is called all dharmas. Mahamati! One should study observing all dharmas by these four statements. Mahamati! What is the awareness of establishing by grasping and clinging to the marks of discrimination? It is: grasping the marks of discrimination, clinging to the four great elements of the false marks of discrimination, hardness, wetness, warmth, and movement. Clinging to thesis, reason, thought, and analogy, establishing what is not real as if it were real; this is called the awareness of establishing by grasping and clinging to the marks of discrimination. These are called the two kinds of awareness marks. If a Bodhisattva Mahasattva accomplishes these two kinds of awareness marks, the marks of the selflessness of persons and dharmas are complete, he is well versed in the awareness of nothing existing through skillful means. Observing the stage of practice, he attains the first stage, enters a hundred samadhis, attains distinct samadhis, sees a hundred Buddhas and a hundred Bodhisattvas, knows the affairs of a hundred kalpas before and after; his light shines on a hundred Buddha-lands, he knows the marks of the higher and higher stages, and his great vows and spiritual power are excellent and free. With the Dharma Cloud anointing, he will attain the Tathagata’s self-realized stage, well fixes his mind on the ten inexhaustible statements, brings sentient beings to ripeness, makes various transformations, with radiant adornment, because he attains the samadhi reception of the noble joy of self-realization.
「復次，大慧！菩薩摩訶薩，當善四大造色。云何菩薩善四大造色？大慧！菩薩摩訶薩作是學，彼真諦者，四大不生。於彼四大不生，作如是觀察。觀察已，覺名相妄想分齊，自心現分齊，外性非性，是名自心現妄想分齊。謂三界觀彼四大造色性離，四句通淨，離我我所。如實相、自相分齊住，無生自相成。大慧！彼四大種云何生造色？謂津潤妄想大種生內外水界，堪能妄想大種生內外火界，飄動妄想大種生內外風界，斷截色妄想大種生內外地界。色及虛空俱，計著邪諦，五陰集聚，四大造色生。大慧！識者，因樂種種跡境界故，餘趣相續。大慧！地等四大及造色等，有四大緣，非彼四大緣。所以者何？謂性形相處所作方便無性，大種不生。大慧！性形相處所作方便和合生，非無形。是故四大造色相，外道妄想。非我。
"Furthermore, Mahamati! Bodhisattva-mahasattvas should be skilled in knowing the form made of the four great elements. How is a Bodhisattva skilled in knowing the form made of the four great elements? Mahamati! A Bodhisattva-mahasattva studies thus: in that ultimate truth, the four great elements are not born. About the unborn four great elements, they contemplate thus. Having contemplated, they realize the boundaries of name, appearance and discrimination, the boundaries of what the mind itself manifests, and that external things are not real things; this is called the boundary of discrimination manifested by one's own mind. As for the three realms, they contemplate that the nature of the form made by the four great elements is left behind, that the four alternatives are thoroughly purified, and that self and what belongs to self are left behind. They abide in the boundary of the true mark and the self-mark, and the self-mark of non-arising is accomplished. Mahamati! How do those four great elements give rise to the form they make? The discrimination of moisture gives rise to the inner and outer water element; the discrimination of warmth gives rise to the inner and outer fire element; the discrimination of movement gives rise to the inner and outer wind element; the discrimination of cut-off form gives rise to the inner and outer earth element. Form and space together, clinging to a wrong truth, the five skandhas gather, and the form made of the four great elements arises. Mahamati! As for consciousness: because of delighting in the realm of various traces, other destinies continue. Mahamati! Earth and the other four great elements and the form they make have four conditions of the great elements, which are not those four conditions. Why? Because nature, shape, mark, place and the skillful means of what is made have no nature, the great elements are not born. Mahamati! Nature, shape, mark, place and the skillful means of what is made arise in combination, and it is not that they are without form. So the mark of form made of the four great elements is the discrimination of the non-Buddhists, and not mine."
「復次，大慧！當說諸陰自性相。云何諸陰自性相？謂五陰。云何五？謂色受想行識。彼四陰非色，謂受想行識。大慧！色者，四大及造色，各各異相。大慧！非無色有四數，如虛空。譬如虛空，過數相，離於數，而妄想言一虛空。大慧！如是陰，過數相，離於數，離性非性，離四句。數相者，愚夫言說，所說非聖賢也。大慧！聖者如幻種種色像，離異不異施設。又如夢影士夫身，離異不異故。大慧！聖智趣，同陰妄想現。是名諸陰自性相。汝當除滅，滅已，說寂靜法，斷一切佛剎諸外道見。大慧！說寂靜時，法無我見淨，及入不動地。入不動地已，無量三昧自在，及得意生身，得如幻三昧，通達究竟，力明自在，救攝饒益一切眾生。猶如大地載育眾生。菩薩摩訶薩普濟眾生，亦復如是。
"Furthermore, Mahamati! I should speak of the marks of the self-nature of the skandhas. What are the marks of the self-nature of the skandhas? They are the five skandhas. Which five? Form, feeling, perception, formation and consciousness. Those four skandhas are not form, namely feeling, perception, formation and consciousness. Mahamati! As for form: the four great elements and the form they make each have different marks. Mahamati! It is not that without form there are four numbers, like space. It is like space, which goes beyond the mark of number and is apart from number, yet is discriminated and spoken of as one space. Mahamati! Thus the skandhas go beyond the mark of number, are apart from number, apart from nature and non-nature, and apart from the four alternatives. What are called the marks of number are the speech of fools, and not what the sages speak. Mahamati! The sage is like the various forms of an illusion, apart from the postulates of different and not different. Likewise, like the body of a person in a dream, apart from different and not different. Mahamati! The aim of the sages' wisdom is the same as the discrimination that the skandhas manifest. This is called the marks of the self-nature of the skandhas. You should eliminate it, and having eliminated it, speak the Dharma of tranquility and cut off the views of all the non-Buddhists in all Buddha lands. Mahamati! When one speaks of tranquility, the view of the selflessness of dharmas is pure, and one enters the Immovable Stage. Having entered the Immovable Stage, one is free in countless samadhis, and attains the mind-made body and the illusion-like samadhi, penetrates to the ultimate, is free in powers and clear knowledge, and rescues, gathers and benefits all beings. As the great earth bears and nourishes beings, the Bodhisattva-mahasattva universally saves beings in the same way."
「復次，大慧！諸外道有四種涅槃。云何為四？謂：性自性非性涅槃、種種相性非性涅槃、自相自性非性覺涅槃、諸陰自共相相續流注斷涅槃。是名諸外道四種涅槃。非我所說法。大慧！我所說者，妄想識滅，名為涅槃。」
"Furthermore, Mahamati! The non-Buddhists have four kinds of nirvana. Which four? They are: the nirvana of the non-nature of the self-nature of things; the nirvana of the non-nature of the nature of various marks; the nirvana of awakening to the non-nature of the self-mark and self-nature; and the nirvana of the cutting off of the continuous flow of the skandhas' own and common marks. These are called the four kinds of nirvana of the non-Buddhists. They are not the Dharma I teach. Mahamati! What I teach is that the extinction of discriminating consciousness is called nirvana."
大慧白佛言：「世尊！不建立八識耶？」
Mahamati said to the Buddha: "World-Honored One! Do you not establish eight consciousnesses?"
佛言：「建立。」
The Buddha said: "I do establish them."
大慧白佛言：「若建立者，云何離意識，非七識？」
Mahamati said to the Buddha: "If you establish them, why is it that apart from mind-consciousness there are not seven consciousnesses?"
佛告大慧：「彼因及彼攀緣故，七識不生。意識者，境界分段計著生習氣，長養藏識意俱。我我所計著思惟因緣生。不壞身相藏識，因攀緣自心現境界，計著心聚生，展轉相因。譬如海浪，自心現境界風吹，若生若滅，亦如是。是故意識滅，七識亦滅。」
The Buddha told Mahamati: "Because of that cause and that object of clinging, the seven consciousnesses do not arise. What is called mind-consciousness: the division of realms and clinging give rise to habit-energy, which nourishes the storehouse consciousness and the mind together. Clinging to self and what belongs to self arises from the conditions of thinking. The storehouse consciousness, whose bodily form is not destroyed, because of clinging to the realm manifested by one's own mind, clings to the gathering of mind and arises, each in turn being the cause of the other. It is like the waves of the sea, blown by the wind of the realm manifested by one's own mind, arising or ceasing, and it is the same here. So when mind-consciousness ceases, the seven consciousnesses also cease."
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:
「我不涅槃性，所作及與相，
"I do not take nirvana as a nature, nor what is made, nor marks,
妄想爾炎識，此滅我涅槃。
nor discrimination, nor the consciousness of knowable objects; the extinction of these is my nirvana.
彼因彼攀緣，意趣等成身，
That cause, that object of clinging, the mind's inclinations and the like complete the body,
與因者是心，為識之所依。
and what gives the cause is the mind, on which consciousness depends.
如水大流盡，波浪則不起，
As when the great water has run out, the waves do not arise,
如是意識滅，種種識不生。
so when mind-consciousness ceases, the various consciousnesses are not born.
「復次，大慧！今當說妄想自性分別通相。若妄想自性分別通相善分別，汝及餘菩薩摩訶薩，離妄想，到自覺聖，外道通趣善見，覺攝所攝妄想斷。緣起種種相，妄想自性行，不復妄想。大慧！云何妄想自性分別通相？謂：言說妄想、所說事妄想、相妄想、利妄想、自性妄想、因妄想、見妄想、成妄想、生妄想、不生妄想、相續妄想、縛不縛妄想。是名妄想自性分別通相。大慧！云何言說妄想？謂：種種妙音歌詠之聲，美樂計著，是名言說妄想。大慧！云何所說事妄想？謂：有所說事自性，聖智所知。依彼而生言說妄想。是名所說事妄想。大慧！云何相妄想？謂：即彼所說事，如鹿渴想，種種計著而計著。謂：堅、濕、煖、動相，一切性妄想。是名相妄想。大慧！云何利妄想？謂：樂種種金銀珍寶。是名利妄想。大慧！云何自性妄想？謂：自性持此如是。不異惡見妄想。是名自性妄想。大慧！云何因妄想？謂：若因若緣，有無分別，因相生。是名因妄想。大慧！云何見妄想？謂：有無一異俱不俱惡見，外道妄想計著妄想。是名見妄想。大慧！云何成妄想？謂：我我所想，成決定論。是名成妄想。
"Furthermore, Mahamati! Now I should speak of the general marks of the discrimination of the self-nature of imagination. If you discriminate well the general marks of the discrimination of the self-nature of imagination, you and the other Bodhisattva-mahasattvas, leaving imagination, will reach the self-realized sage state, will see well into the paths of the non-Buddhists, and will realize that the imagination of the grasper and the grasped is cut off. When conditioned arising and its various marks and the conduct of the self-nature of imagination are such, one no longer imagines. Mahamati! What are the general marks of the discrimination of the self-nature of imagination? They are: imagination of speech, imagination of the thing spoken of, imagination of marks, imagination of gain, imagination of self-nature, imagination of cause, imagination of views, imagination of accomplishment, imagination of birth, imagination of non-birth, imagination of continuity, and imagination of bondage and non-bondage. These are called the general marks of the discrimination of the self-nature of imagination. Mahamati! What is imagination of speech? It is the delight in and clinging to the sound of various wondrous voices singing and chanting; this is called imagination of speech. Mahamati! What is imagination of the thing spoken of? It is that the thing spoken of has a self-nature, known by the wisdom of the sages. Relying on that, imagination of speech arises. This is called imagination of the thing spoken of. Mahamati! What is imagination of marks? It is that very thing spoken of, like a deer's thirst mirage, which they cling to with all kinds of clinging: the marks of solidity, moisture, warmth and motion, imagination of the nature of all things. This is called imagination of marks. Mahamati! What is imagination of gain? It is delighting in all kinds of gold, silver and treasures. This is called imagination of gain. Mahamati! What is imagination of self-nature? It is that a self-nature holds to this as it is. It is the imagination of an evil view of non-difference. This is called imagination of self-nature. Mahamati! What is imagination of cause? It is that whether as cause or as condition, discriminating existence and non-existence, the mark of cause arises. This is called imagination of cause. Mahamati! What is imagination of views? It is the evil views of existence, non-existence, one, different, both and neither, the imagination of the non-Buddhists clinging to imagination. This is called imagination of views. Mahamati! What is imagination of accomplishment? It is the thought of self and what belongs to self, accomplishing a doctrine of certainty. This is called imagination of accomplishment."
「大慧！云何生妄想？謂：緣有無性生計著。是名生妄想。大慧！云何不生妄想？謂：一切性本無生。無種因緣，生無因身。是名不生妄想。大慧！云何相續妄想？謂：彼俱相續，如金縷。是名相續妄想。大慧！云何縛不縛妄想？謂：縛因緣計著。如士夫方便，若縛若解。是名縛不縛妄想。於此妄想自性分別通相，一切愚夫計著有無。大慧！計著緣起而計著者，種種妄想計著自性。如幻示現種種之身，凡夫妄想，見種種異幻。大慧！幻與種種非異非不異。若異者，幻非種種因；若不異者，幻與種種無差別，而見差別。是故非異非不異。是故，大慧！汝及餘菩薩摩訶薩，如幻緣起妄想自性，異不異有無莫計著。」
"Mahamati! What is imagination of birth? It is clinging to arising from the existence or non-existence of conditioned nature. This is called imagination of birth. Mahamati! What is imagination of non-birth? It is that all things are originally unborn. Without seed, cause or condition, a causeless body arises. This is called imagination of non-birth. Mahamati! What is imagination of continuity? It is that they all continue together, like a golden thread. This is called imagination of continuity. Mahamati! What is imagination of bondage and non-bondage? It is clinging to the causes and conditions of bondage. Like a person using skillful means, one is bound or freed. This is called imagination of bondage and non-bondage. As to these general marks of the discrimination of the self-nature of imagination, all fools cling to existence and non-existence. Mahamati! Those who cling to conditioned arising cling with all kinds of imagination to self-nature. As an illusion shows various bodies, ordinary people imagine and see various different illusions. Mahamati! Illusion and the various things are neither different nor not different. If different, illusion would not be the cause of the various things; if not different, illusion and the various things would have no distinction, yet a distinction is seen. So they are neither different nor not different. So, Mahamati, you and the other Bodhisattva-mahasattvas, concerning the self-nature of imagination in illusion-like conditioned arising, should not cling to different, not different, existence or non-existence."
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:
「心縛於境界，覺想智隨轉，
"The mind is bound to objects, and awareness, thought and knowledge turn after them,
無所有及勝，平等智慧生。
in nothing-whatever and the supreme, equal wisdom is born.
妄想自性有，於緣起則無，
The self-nature of imagination exists, but toward conditioned arising it does not,
妄想或攝受，緣起非妄想。
imagination may grasp, but conditioned arising is not imagination.
種種支分生，如幻則不成，
The various parts arise, and if like an illusion they are not established,
彼相有種種，妄想則不成。
those marks have many kinds, and imagination is not established.
彼相則是過，皆從心縛生，
Those marks are the fault, all arising from the bondage of the mind,
妄想無所知，於緣起妄想。
imagination knows nothing, and so imagines about conditioned arising.