---
title: "楞伽阿跋多羅寶經 · 之一"
description: "楞伽阿跋多罗宝经是佛教重要经典，由刘宋时期印度高僧求那跋陀罗于公元443年译成中文。该经属于如来藏系经典，以佛陀在楞伽山说法为背景，阐述唯识思想与如来藏理论，融合了中观与瑜伽行派教义。经文通过问答形式，探讨心识本质、三界唯心等核心教理，并涉及禅修次第与菩萨修行。在汉传佛教中具有崇高地位，被禅宗奉为重要依据，对东亚佛教思想发展影响深远。其深奥的哲学体系与修行指导，使之成为研究大乘佛教的关键文献。"
url: "https://rushiwowen.co/en/r/cm9w328pe0157js0vp4pnl3fv"
---

### 一切佛語心品第一之一

> Chapter 1, Part 1: The Heart of All Buddha's Teachings

如是我聞：

> This is what I heard:

一時佛住南海濱楞伽山頂，種種寶華以為莊嚴，與大比丘僧及大菩薩眾俱，從彼種種異佛剎來。是諸菩薩摩訶薩，無量三昧自在之力，神通遊戲，大慧菩薩摩訶薩而為上首。一切諸佛手灌其頂，自心現境界，善解其義。種種眾生、種種心色，無量度門，隨類普現。於五法自性、識、二種無我，究竟通達。

> Thus have I heard: At one time, the Buddha was staying on the peak of Mount Lanka, on the shore of the southern sea. It was adorned with all kinds of precious flowers. He was accompanied by a great assembly of monks and a great host of Bodhisattvas, who had come from various other Buddha-lands. These Mahasattvas possessed the power of countless samadhis, along with the freedom and miraculous play of spiritual powers. At their head was the Bodhisattva-Mahasattva Mahamati. He had been anointed on the crown of his head by all the Buddhas and skillfully understood the realm of mind's own manifestations—how everything appears solely from the mind. Understanding the various types of beings, their different minds and appearances, and innumerable methods of liberation, he revealed himself in forms appropriate to each. He had fully and completely penetrated the Five Dharmas, the Three Natures, the Eight Consciousnesses, and the Two Kinds of No-Self.

爾時大慧菩薩與摩帝菩薩，俱遊一切諸佛剎土，承佛神力，從坐而起偏袒右肩，右膝著地，合掌恭敬，以偈讚曰：

> At that time, Bodhisattva Dahui and Bodhisattva Modi were traveling through all the buddha-lands. By the power of the Buddha, they rose from their seats, bared their right shoulders, placed their right knees on the ground, joined their palms in reverence, and praised him with verses:

「世間離生滅， 猶如虛空華，智不得有無， 而興大悲心。一切法如幻， 遠離於心識，智不得有無， 而興大悲心。遠離於斷常， 世間恒如夢，智不得有無， 而興大悲心。知人法無我， 煩惱及爾炎，常清淨無相， 而興大悲心。一切無涅槃， 無有涅槃佛，無有佛涅槃， 遠離覺所覺。若有若無有， 是二悉俱離，牟尼寂靜觀， 是則遠離生，是名為不取， 今世後世淨。」

> The world neither arises nor ceases, Like blossoms in the sky. Wisdom sees them as neither real nor unreal, Yet the Great Compassion arises. All phenomena are like illusions, Beyond the grasp of mind and consciousness. Wisdom sees them as neither real nor unreal, Yet the Great Compassion arises. Free from ideas of permanence and annihilation, The world is always like a dream. Wisdom sees it as neither real nor unreal, Yet the Great Compassion arises. Know that persons and dharmas have no self, That afflictions and cognitive objects Are eternally pure and without form— Yet the Great Compassion arises. Nothing at all attains nirvana, No nirvana exists for a buddha, No buddha exists within nirvana— Free from the knower and the known. Whether existence or non-existence, Both are completely abandoned. The Sage, in tranquil observation, Is thus free from birth. This is called "non-clinging"— Pure in this life and the next.

爾時大慧菩薩偈讚佛已，自說姓名：

> At that time, after Mahamati Bodhisattva praised the Buddha with verses, he stated his own name:

「我名為大慧， 通達於大乘，今以百八義， 仰諮尊中上。」

> "My name is Great Wisdom, I am versed in the Great Vehicle. Now with these hundred and eight meanings, I humbly ask the most honored above."

世間解之士， 聞彼所說偈，觀察一切眾， 告諸佛子言：

> The One who understands the world, Hearing those verses they had spoken, And seeing all beings clearly, Addressed the children of the Buddhas:

「汝等諸佛子， 今皆恣所問，我當為汝說， 自覺之境界。」

> "You sons of the Buddha, Now you may freely ask whatever you wish, And I will explain to you The realm of self-realization."

爾時大慧菩薩摩訶薩，承佛所聽，頂禮佛足，合掌恭敬以偈問曰：

> At that time, the great bodhisattva Mahamati, having received the Buddha's permission, bowed at the Buddha's feet, joined his palms in reverence, and asked in verse:

「云何淨其念？ 云何念增長？云何見癡惑？ 云何惑增長？何故剎土化， 相及諸外道？云何無受欲？ 何故名無受？何故名佛子？ 解脫至何所？誰縛誰解脫？ 何等禪境界？云何有三乘？ 唯願為解說。緣起何所生？ 云何作所作？云何俱異說？ 云何為增長？云何無色定， 及以滅正受？云何為想滅？ 何因從定覺？云何所作生， 進去及持身？云何現分別？ 云何生諸地？破三有者誰？ 何處身云何？往生何所至？ 云何最勝子？何因得神通， 及自在三昧？云何三昧心？ 最勝為我說。云何名為藏？ 云何意及識？云何生與滅？ 云何見已還？云何為種姓， 非種及心量？云何建立相， 及與非我義？云何無眾生？ 云何世俗說？云何為斷見， 及常見不生？云何佛外道， 其相不相違？云何當來世， 種種諸異部？云何空何因？ 云何剎那壞？云何胎藏生？ 云何世不動？何因如幻夢， 及揵闥婆城，世間熱時炎， 及與水月光？何因說覺支， 及與菩提分？云何國土亂？ 云何作有見？云何不生滅， 世如虛空華？云何覺世間？ 云何說離字？離妄想者誰？ 云何虛空譬？如實有幾種？ 幾波羅蜜心？何因度諸地？ 誰至無所受？何等二無我？ 云何爾炎淨？諸智有幾種？ 幾戒眾生性？誰生諸寶性， 摩尼真珠等？誰生諸語言， 眾生種種性？明處及伎術， 誰之所顯示？伽陀有幾種， 長頌及短頌？成為有幾種？ 云何名為論？云何生飲食， 及生諸愛欲？云何名為王， 轉輪及小王？云何守護國？ 諸天有幾種？云何名為地， 星宿及日月？解脫修行者， 是各有幾種？弟子有幾種？ 云何阿闍梨？佛復有幾種？ 復有幾種生？魔及諸異學， 彼各有幾種？自性及與心， 彼復各幾種？云何施設量？ 唯願最勝說。云何空風雲？ 云何念聰明？云何為林樹？ 云何為蔓草？云何象馬鹿？ 云何而捕取？云何為卑陋？ 何因而卑陋？云何六師攝？ 云何一闡提？男女及不男， 斯皆云何生？云何修行退？ 云何修行生？禪師以何法， 建立何等人？眾生生諸趣， 何相何像類？云何為財富？ 何因致財富？云何為釋種？ 何因有釋種？云何甘蔗種？ 無上尊願說。云何長苦仙？ 彼云何教授？如來云何於， 一切時剎現，種種名色類， 最勝子圍遶？云何不食肉？ 云何制斷肉？食肉諸種類， 何因故食肉？云何日月形， 須彌及蓮華，師子勝相剎， 側住覆世界，如因陀羅網， 或悉諸珍寶，箜篌細腰鼓， 狀種種諸華，或離日月光， 如是等無量？云何為化佛？ 云何報生佛？云何如如佛？ 云何智慧佛？云何於欲界， 不成等正覺？何故色究竟， 離欲得菩提？善逝般涅槃， 誰當持正法？天師住久如， 正法幾時住？悉檀及與見， 各復有幾種？毘尼比丘分， 云何何因緣？彼諸最勝子， 緣覺及聲聞，何因百變易？ 云何百無受？云何世俗通？ 云何出世間？云何為七地？ 唯願為演說。僧伽有幾種？ 云何為壞僧？云何醫方論， 是復何因緣？何故大牟尼， 唱說如是言：『迦葉、拘留孫、 拘那含是我？』何故說斷常， 及與我無我？何不一切時， 演說真實義，而復為眾生， 分別說心量？何因男女林， 訶梨阿摩勒，雞羅及鐵圍， 金剛等諸山，無量寶莊嚴， 仙闥婆充滿？」

> "How does one purify thoughts, and how do thoughts increase? How does one perceive delusion, and how does delusion grow? Why are worlds transformed, along with their forms and heretical teachers? How is there desireless acceptance? And what is meant by non-attachment? Why is one called a child of the Buddha? Where does liberation lead? Who binds, and who is freed? What are the states of meditation? Why are there three vehicles? Please explain this for me. From what does dependent origination arise? How does action create its effects? How are there theories of identity and difference? And how does growth occur? What are the formless concentrations, and the cessation of feeling-perception? What is the cessation of thoughts? Why does one rise from concentration? How are actions born, and how does one progress and sustain the body? How does discrimination manifest? How do the stages arise? Who breaks through the three realms? In what body, and how? Where does one go when reborn? Who is the best of beings? By what cause does one attain psychic powers and the freedom of samadhi? What is the mind of samadhi? Best of beings, please tell me. What is called the storehouse consciousness? What are intention and consciousness? How do birth and extinction occur? How does seeing return to its source? How are there good lineages, non-lineages, and the nature of mind? How are characteristics established, and what is the meaning of egolessness? How is there no self in beings? How is this stated in worldly terms? How are there views of annihilation and eternalism that never arise? How are Buddhas and heretical teachers, and their characteristics not contradictory? In future ages, how will there arise various different schools? What is emptiness? What is its cause? How do moments break down? How is birth from a womb? How is the world unmoving? By what cause are things like illusions, dreams, a mirage city, The shimmering heat of summer, and the moon in water? Why does one speak of the factors of awakening and the limbs of enlightenment? How do lands become chaotic? How does one form views of existence? How is there non-arising and non-ceasing, and the world like flowers in space? How does one awaken to the world? How is it said to be beyond words? Who is free from false imagination? And what is the simile of space? How many kinds of ultimate truth are there? And how many minds of perfection? By what cause does one traverse the stages? Who reaches non-attachment? What are the two kinds of selflessness? How is the seen purified? How many types of wisdom are there? How many kinds of precepts and beings? Who creates the essence of various treasures, such as pearls and jewels? Who creates various languages and the diverse natures of beings? From whom do the arts and sciences originate? How many kinds of verses are there? Long chants and short ones? How many types of composition are there? What is called a treatise? How does food and drink arise, as well as all desires? What is called a king? And wheel-turning and lesser kings? How does one protect a country? How many kinds of gods are there? What is the earth, along with the stars, moon, and sun? Those who practice for liberation: how many types are there? How many kinds of disciples are there? What is an ācārya? How many kinds of Buddhas are there? How many kinds of births? Māras and heretical teachers: how many types are they? Innate nature and the mind: how many types are they? How is measurement established? Best of beings, please tell me. How do space, wind, and clouds arise? How does thought and intellect appear? How do trees and forests arise? How do vines and grasses arise? How do elephants, horses, and deer arise? How are they captured? What is that which is base? And what is the cause of baseness? How are the six teachers encompassed? What is an icchantika? Men, women, and those neither: how do these arise? How does one fall back in practice? How does one progress in practice? By what method does a meditation master establish what kind of person? Beings are born into various realms: what are their forms and features? What is wealth? By what cause is wealth obtained? What are the Śākya clan? And what is the cause of the Śākya clan? What is the sugarcane clan? Please, Noble One, explain. How does a long-lived ascetic exist? And how does he teach? How does the Thus-Come One manifest in all times and places, With various names and forms, surrounded by the best of beings? Why do you not eat meat? How is abstaining from meat established? What are the types of meat-eaters? By what cause do they eat meat? How do worlds of sun-moon shapes, Mount Sumeru, and lotus forms, And magnificent worlds adorned with lion symbols, tilted or upside-down? Like Indra's net, or all made of jewels, Harps, slender drums, and various flowers in form, With or without sun and moon: these are infinite in number? What is a transformation body? What is the reward body of a Buddha? What is the Thusness-body of a Buddha? What is the wisdom-body of a Buddha? Why does one not become fully enlightened in the realm of desire? Why does one at the Peak of Existence, free from desire, attain enlightenment? When the Well-Gone One enters nirvāṇa, who will uphold the true dharma? How long does the Teacher of gods dwell? How long will the true dharma remain? How many types of teachings and views are there? The monastic rules (Vinaya) and the community: how and for what reason? Those best of beings, the pratyekabuddhas and śrāvakas, Why does a hundredfold transformation occur? And how is there a hundredfold non-attachment? What is mundane attainment? And what is supramundane attainment? What are the seven stages? Please explain this for me. How many kinds of saṅgha are there? What is a broken saṅgha? How are treatises on medicine? And what is their cause? Why does the Great Sage chant such a saying: ‘Kāśyapa, Krakucchanda, and Kanakamuni are me’? Why does one speak of eternalism and annihilationism, and the self and non-self? Why not teach the true meaning at all times, But instead, for the sake of beings, teach the nature of mind separately? By what cause are forests of men and women, and the hare's-eye fruit and myrobalan, And the mountains of Kīroda, Cakravāḍa, and Vajra, Which are adorned with infinite jewels and filled with seers and gandharvas?”

無上世間解， 聞彼所說偈，大乘諸度門， 諸佛心第一。

> The Unsurpassed Knower of the World Heard the verses they spoke— Great Vehicle paths to liberation, The heart of all buddhas, foremost.

此心如樹木堅實心，非念慮心也。 「善哉善哉問！大慧善諦聽， 我今當次第，如汝所問說。 生及與不生，涅槃空剎那， 趣至無自性，佛諸波羅蜜。 佛子與聲聞，緣覺諸外道， 及與無色行，如是種種事。 須彌巨海山，洲渚剎土地， 星宿及日月，外道天修羅， 解脫自在通，力禪三摩提， 滅及如意足，覺支及道品， 諸禪定無量。諸陰身往來， 正受滅盡定。三昧起心說， 心意及與識，無我法有五， 自性想所想，及與現二見， 乘及諸種性，金銀摩尼等， 一闡提大種，荒亂及一佛， 智爾焰得向。眾生有無有， 象馬諸禽獸，云何而捕取？ 譬因成悉檀，及與作所作， 欝林迷惑通。心量不現有， 諸地不相至，百變百無受。 醫方工巧論，伎術諸明處， 諸山須彌地，巨海日月量。 下中上眾生，身各幾微塵， 一一剎幾塵，弓弓數有幾， 肘步拘樓舍，半由延由延。 兔毫窓塵蟻，羊毛󰉕麥塵， 鉢他幾󰉕麥，阿羅󰉕麥幾， 獨籠那佉梨，勒叉及舉利， 乃至頻婆羅，是各有幾數。 為有幾阿㝹，名舍梨沙婆。 幾舍梨沙婆，名為一賴提。 幾賴提摩沙，為摩沙陀那。 幾摩沙陀那，名為陀那羅。 復幾陀那羅，為迦梨沙那。 幾迦梨沙那，為成一波羅。 此等積聚相，幾波羅彌樓。 是等所應請，何須問餘事？ 聲聞辟支佛，佛及最勝子， 身各有幾數。何故不問此？ 火焰幾阿㝹，風阿㝹復幾， 根根幾阿㝹，毛孔眉毛幾？ 護財自在王，轉輪聖帝王， 云何王守護？云何為解脫？ 廣說及句說，如汝之所問。 眾生種種欲，種種諸飲食， 云何男女林，金剛堅固山？ 云何如幻夢，野鹿渴愛譬？ 云何山天仙，揵闥婆莊嚴， 解脫至何所，誰縛誰解脫？ 云何禪境界，變化及外道？ 云何無因作？云何有因作？ 有因無因作，及非有無因？ 云何現已滅？云何淨諸覺？ 云何諸覺轉，及轉諸所作？ 云何斷諸想？云何三昧起？ 破三有者誰？何處為何身？ 云何無眾生，而說有吾我？ 云何世俗說，唯願廣分別。 所問相云何，及所問非我？ 云何為胎藏，及種種異身？ 云何斷常見？云何心得定？ 言說及諸智，戒種性佛子， 云何成及論？云何師弟子， 種種諸眾生，斯等復云何？ 云何為飲食，聰明廣施設？ 云何樹葛縢？最勝子所問。 云何種種剎，仙人長苦行？ 云何為族姓，從何師受學？ 云何為醜陋？云何人修行？ 欲界何不覺、阿迦膩吒成？ 云何俗神通？云何為比丘？ 云何為化佛？云何為報佛？ 云何為如如，平等智慧佛？ 云何為眾僧？佛子如是問， 箜篌腰鼓花，剎土離光明， 心地者有七。所問皆如實， 此及餘眾多，佛子所應問， 一一相相應。遠離諸見過， 悉檀離言說，我今當顯示， 次第建立句。佛子善諦聽， 此上百八句，如諸佛所說。

> <note>This mind is like the solid core of a tree, not the mind of thinking and feeling.</note> “Excellent, excellent question! Mahamati, listen well. Now I will explain in order, Just as you have asked. About birth and non-birth, Nirvana, emptiness, and moments, What goes towards selflessness, The perfections of a Buddha. Buddha’s children and hearers, Solitary realizers and externalists, Together with those in formless realms— All such various matters. Mount Sumeru, vast oceans and mountains, Continents, islands, lands, Stars and the sun and moon, Externalists, gods, and titans. Liberation, mastery, and powers, Concentration, meditation, and absorption, Cessation and the bases of success, Factors of awakening and the path’s limbs. All the limitless meditations— The aggregates move from body to body, Correct attainment and cessation absorption. From absorption, the mind rises and speaks. Mind, intellect, and consciousness, Selflessness, and the five dharmas, Essence and what appears, And seeing the two views. Vehicles and the various natures, Gold, silver, and jewels, The worst kind and the great elements, Chaos and the one Buddha. Knowledge, its flame, its attainment, Whether beings exist or not. Elephants, horses, various animals— How are they caught and taken? Parables and the truths of expression, Doer and deed, dense forests, confused understanding. The mind’s measure does not appear, The stages do not reach each other. A hundred changes, a hundred non-receivings. Medicine, crafts, and worldly arts, Skills and fields of knowledge. All mountains, Mount Sumeru’s earth, Vast oceans, the sun and moon’s size. Lower, middle, and upper beings— How many atoms in each body? How many atoms in each land? How many bow-lengths are there? Elbows, steps, and miles, Half a league and a full league? A rabbit’s hair, window dust, an ant, A sheep’s hair, a barley grain— How many barley grains in a karsha? How many barley grains in a pinda? How many pindas, a drona? How many kharis, lakshas, and kotis— All the way to vimbara— What numbers do each have? How many paramanus make an anu? What name for a raja-sarshapa? How many rāja-sarshapas make a liksha? How many likshas make a maksika? How many maksikas make a dhanamāsha? How many dhanāmashas make a dharana? How many dharanas make one karshapana? How many kārshāpaṇas make one niṣka? This accumulation—need I go on? How many palas make a Meru? These are the things you should ask. Why ask about other things? Hearers, solitary buddhas, Buddhas and their best children— How many are their bodies? Why not ask about this? How many anus in a flame? How many in the wind? How many in each sense faculty? How many in pores and eyebrows? The Lord of Wealth, the sovereign king, And the wheel-turning ruler— How does a king protect? What is liberation? Broad teachings and specific statements, Just as you have asked. Beings’ various desires, Their various foods and drinks— Why are there men, women, and forests, With diamond-hard mountains? Why is everything like a dream or illusion, Like a deer thirsting for a mirage? Why are there mountain gods and celestial musicians, Adorning heaven? Where does liberation go? Who is bound, and who is free? What is the realm of meditation— Its transformations and the externalists’ paths? Why is there creation without cause? With cause? Both with cause and without? Or neither with nor without? How does what exists cease to be? How can one purify all perceptions? How do perceptions arise and create actions? How can one cut off all conceptions? How does one rise from deep meditation? Who breaks through the three realms of existence? Where and as what do they appear? How can we speak of a self, When there are no beings at all? How can we speak in everyday terms? I beg you, explain all of this for me. What is the nature of what is asked? What is the ‘I’ that is not the self? How does life take form in the womb, In all its different bodies? What is the view of permanence and impermanence? How does the mind become stable? Words, and all knowledge, The vows, natures, and Buddha’s children— How do we attain the goal and discuss the truth? How does a teacher relate to a student? And all the different kinds of beings— What of them? What is food and drink? How is intelligence established broadly? Why are there trees and vines? These are what the best children ask. Why are there different lands? Why do sages practice long austerities? What makes a family or clan? From what teacher do they learn? What makes a person ugly? How does one practice the path? Why do beings in the desire realm not awaken, While in Akanishtha they realize buddhahood? What is worldly miracle-working? What makes a monk? What is a transformation body of a buddha? A reward body? What is Suchness itself— The Buddha of perfect, equal wisdom? What is the spiritual community? The Buddha’s children ask these things. The harp, the drum, the flower, Lands free from light, and the seven ground states of mind. All your questions are true— These and many more, Things that a Buddha’s child should ask. Each one connects with the next. Free from all faulty views, The truth beyond words— I will now show it to you, Bringing these statements into order. Children of the Buddha, listen well: These hundred and eight statements are Just as the Buddhas themselves have taught.”

「不生句，生句。常句，無常句。相句，無相句。住異句，非住異句。剎那句，非剎那句。自性句，離自性句。空句，不空句。斷句，不斷句。邊句，非邊句。中句，非中句。常句，非常句凡有三常，此常梵音與上常音異也。緣句，非緣句。因句，非因句。煩惱句，非煩惱句。愛句，非愛句。方便句，非方便句。巧句，非巧句。淨句，非淨句。成句，非成句。譬句，非譬句。弟子句，非弟子句。師句，非師句。種性句，非種性句。三乘句，非三乘句。所有句，無所有句。願句，非願句。三輪句，非三輪句。相句，非相句。有品句，非有品句。俱句，非俱句。緣自聖智現法樂句，非現法樂句。剎土句，非剎土句。阿㝹句，非阿㝹句。水句，非水句。弓句，非弓句。實句，非實句。數句，非數句此物之數也。數句，非數句此數，霜縷反。明句，非明句。虛空句，非虛空句。雲句，非雲句。工巧伎術明處句，非明處句。風句，非風句。地句，非地句。心句，非心句。施設句，非施設句。自性句，非自性句。陰句，非陰句。眾生句，非眾生句。慧句，非慧句。涅槃句，非涅槃句。爾焰句，非爾焰句。外道句，非外道句。荒亂句，非荒亂句。幻句，非幻句。夢句，非夢句。焰句，非焰句。像句，非像句。輪句，非輪句。揵闥婆句，非揵闥婆句。天句，非天句。飲食句，非飲食句。婬欲句，非婬欲句。見句，非見句。波羅蜜句，非波羅蜜句。戒句，非戒句。日月星宿句，非日月星宿句。諦句，非諦句。果句，非果句。滅起句，非滅起句。治句，非治句。相句，非相句。支句，非支句。巧明處句，非巧明處句。禪句，非禪句。迷句，非迷句。現句，非現句。護句，非護句。族句，非族句。仙句，非仙句。王句，非王句。攝受句，非攝受句。實句，非實句。記句，非記句。一闡提句，非一闡提句。女男不男句，非女男不男句。味句，非味句。事句，非事句。身句，非身句。覺句，非覺句。動句，非動句。根句，非根句。有為句，非有為句。無為句，非無為句。因果句，非因果句。色究竟句，非色究竟句。節句，非節句。欝樹藤句，非欝樹藤句。雜句，非雜句。說句，非說句。毘尼句，非毘尼句。比丘句，非比丘句。處句，非處句。字句，非字句。大慧！是百八句先佛所說，汝及諸菩薩摩訶薩，應當修學。」

> No-birth phrase and birth phrase. Permanence phrase and impermanence phrase. Appearance phrase and no-appearance phrase. Dwelling-and-change phrase and non-dwelling-and-change phrase. Moment phrase and non-moment phrase. Self-nature phrase and absence-of-self-nature phrase. Emptiness phrase and non-emptiness phrase. Cessation phrase and non-cessation phrase. Extreme phrase and non-extreme phrase. Middle phrase and non-middle phrase. Eternal phrase and non-eternal phrase. Condition phrase and non-condition phrase. Cause phrase and non-cause phrase. Affliction phrase and non-affliction phrase. Craving phrase and non-craving phrase. Skillful-means phrase and non-skillful-means phrase. Skill phrase and non-skill phrase. Purity phrase and non-purity phrase. Completion phrase and non-completion phrase. Simile phrase and non-simile phrase. Disciple phrase and non-disciple phrase. Teacher phrase and non-teacher phrase. Lineage phrase and non-lineage phrase. Three Vehicles phrase and non-Three Vehicles phrase. Existence phrase and non-existence phrase. Vow phrase and non-vow phrase. Three Wheels phrase and non-Three Wheels phrase. Mark phrase and non-mark phrase. Realm-of-being phrase and non-realm-of-being phrase. Both phrase and non-both phrase. Self-realized-sage's-present-bliss phrase and non-present-bliss phrase. Land phrase and non-land phrase. Atom phrase and non-atom phrase. Water phrase and non-water phrase. Bow phrase and non-bow phrase. Reality phrase and non-reality phrase. Number phrase and non-number phrase. Number phrase and non-number phrase. Light phrase and non-light phrase. Space phrase and non-space phrase. Cloud phrase and non-cloud phrase. Arts-and-crafts-intelligence phrase and non-intelligence phrase. Wind phrase and non-wind phrase. Earth phrase and non-earth phrase. Mind phrase and non-mind phrase. Designation phrase and non-designation phrase. Self-nature phrase and non-self-nature phrase. Aggregate phrase and non-aggregate phrase. Being phrase and non-being phrase. Wisdom phrase and non-wisdom phrase. Nirvana phrase and non-nirvana phrase. Consciousness-object phrase and non-consciousness-object phrase. Heretic phrase and non-heretic phrase. Turmoil phrase and non-turmoil phrase. Illusion phrase and non-illusion phrase. Dream phrase and non-dream phrase. Mirage phrase and non-mirage phrase. Reflection phrase and non-reflection phrase. Wheel phrase and non-wheel phrase. Gandharva phrase and non-gandharva phrase. Deva phrase and non-deva phrase. Food-and-drink phrase and non-food-and-drink phrase. Sexual-desire phrase and non-sexual-desire phrase. View phrase and non-view phrase. Perfection phrase and non-perfection phrase. Precept phrase and non-precept phrase. Sun-moon-star phrase and non-sun-moon-star phrase. Truth phrase and non-truth phrase. Fruit phrase and non-fruit phrase. Cessation-and-arising phrase and non-cessation-and-arising phrase. Remedy phrase and non-remedy phrase. Characteristic phrase and non-characteristic phrase. Branch phrase and non-branch phrase. Clear-intelligence-domain phrase and non-clear-intelligence-domain phrase. Meditation phrase and non-meditation phrase. Confusion phrase and non-confusion phrase. Manifestation phrase and non-manifestation phrase. Protection phrase and non-protection phrase. Clan phrase and non-clan phrase. Sage phrase and non-sage phrase. King phrase and non-king phrase. Reception phrase and non-reception phrase. Reality phrase and non-reality phrase. Prophecy phrase and non-prophecy phrase. Icchantika phrase and non-icchantika phrase. Female-male-neuter phrase and non-female-male-neuter phrase. Taste phrase and non-taste phrase. Matter phrase and non-matter phrase. Body phrase and non-body phrase. Awakening phrase and non-awakening phrase. Motion phrase and non-motion phrase. Faculty phrase and non-faculty phrase. Conditioned phrase and non-conditioned phrase. Unconditioned phrase and non-unconditioned phrase. Cause-and-effect phrase and non-cause-and-effect phrase. Peak-of-existence phrase and non-peak-of-existence phrase. Joint phrase and non-joint phrase. Indistinct-vine phrase and non-indistinct-vine phrase. Mixture phrase and non-mixture phrase. Teaching phrase and non-teaching phrase. Discipline phrase and non-discipline phrase. Monk phrase and non-monk phrase. Place phrase and non-place phrase. Letter phrase and non-letter phrase. Mahamati, these one hundred and eight phrases were taught by the Buddhas of the past. You and all the great Bodhisattvas should study and practice them.

爾時大慧菩薩摩訶薩復白佛言：「世尊！諸識有幾種生住滅？」

> At that time, the great Bodhisattva Mahamati said to the Buddha, "World-Honored One, how many kinds of arising, abiding, and ceasing do the consciousnesses have?"

佛告大慧：「諸識有二種生住滅，非思量所知。諸識有二種生：謂流注生，及相生。有二種住：謂流注住，及相住。有二種滅：謂流注滅，及相滅。諸識有三種相：謂轉相、業相、真相。大慧！略說有三種識，廣說有八相。何等為三？謂真識、現識，及分別事識。大慧！譬如明鏡，持諸色像；現識處現，亦復如是。大慧！現識及分別事識，此二壞不壞，相展轉因。大慧！不思議薰及不思議變，是現識因。大慧！取種種塵，及無始妄想薰，是分別事識因。大慧！若覆彼真識，種種不實諸虛妄滅，則一切根識滅。大慧！是名相滅。大慧！相續滅者，相續所因滅，則相續滅，所從滅及所緣滅，則相續滅。大慧！所以者何？是其所依故。依者，謂無始妄想薰。緣者，謂自心見等識境妄想。大慧！譬如泥團微塵，非異非不異。金莊嚴具，亦復如是。大慧！若泥團微塵異者，非彼所成；而實彼成，是故不異。若不異者，則泥團微塵應無分別。如是，大慧！轉識藏識真相若異者，藏識非因；若不異者，轉識滅藏識亦應滅。而自真相實不滅。是故，大慧！非自真相識滅，但業相滅。若自真相滅者，藏識則滅。大慧！藏識滅者，不異外道斷見論議。大慧！彼諸外道，作如是論，謂：『攝受境界滅，識流注亦滅。若識流注滅者，無始流注應斷。』大慧！外道說流注生因，非眼識色明集會而生，更有異因。大慧！彼因者說言：『若勝妙、若士夫、若自在、若時、若微塵。』

> The Buddha said to Mahamati, "The various consciousnesses have two kinds of arising, abiding, and ceasing — this is not something you can understand through thinking or reasoning. The consciousnesses have two types of arising: continuous flow arising and manifestation arising. They have two types of abiding: continuous flow abiding and manifestation abiding. They have two types of ceasing: continuous flow ceasing and manifestation ceasing. The consciousnesses have three characteristics: the characteristic of transformation, the characteristic of activity, and the true characteristic. Mahamati, to put it simply, there are three kinds of consciousness; to explain it in detail, there are eight. What are these three? They are the true consciousness, the manifesting consciousness, and the consciousness that discriminates objects. Mahamati, just as a bright mirror reflects all forms and images, so too does the manifesting consciousness display its appearances. Mahamati, the manifesting consciousness and the consciousness that discriminates objects — these two can be both destroyed and not destroyed, and they mutually depend on each other as cause and effect. Mahamati, inconceivable conditioning and inconceivable transformation are the causes of the manifesting consciousness. Mahamati, grasping various sense objects and the conditioning of beginningless conceptual illusions are the causes of the consciousness that discriminates objects. Mahamati, if you stop covering the true consciousness, then all the various unreal and false perceptions will cease, and all the sense-based consciousnesses will cease as well. Mahamati, this is called the ceasing of manifestations. Mahamati, what about the ceasing of the continuous flow? When the cause of the continuous flow ceases, then the continuous flow itself ceases. When the source from which it arises and the conditions it depends on cease, then the continuous flow ceases. Mahamati, why is this? Because these are what it relies upon. The 'reliance' refers to conditioning from beginningless conceptual illusions. The 'conditions' refer to the mental projections of seeing one's own mind and the illusions of consciousness-objects. Mahamati, consider a lump of clay and the particles of dust that make it up: they are neither the same nor different. It is the same with gold and the ornaments made from it. Mahamati, if the lump of clay were different from the dust particles, then it wouldn't be made from them — but it is indeed made from them, so they are not different. If they were not different, then the lump of clay and the dust particles would be indistinguishable. In the same way, Mahamati, if the transforming consciousness, the storehouse consciousness, and the true nature were truly different, then the storehouse consciousness would not be their cause. But if they were not different, then when the transforming consciousness ceases, the storehouse consciousness should also cease. Yet the true nature itself never ceases. Therefore, Mahamati, it is not the true nature of consciousness that ceases — only the characteristic of activity ceases. If the true nature itself were to cease, then the storehouse consciousness would cease. Mahamati, if the storehouse consciousness were to cease, that would be no different from the nihilistic views of non-Buddhist schools. Mahamati, those non-Buddhists argue like this: 'When the grasping of sense objects ceases, the continuous flow of consciousness also ceases. If the continuous flow of consciousness ceases, then the beginningless continuous flow should be cut off.' Mahamati, the non-Buddhists claim that there is a cause for the birth of the continuous flow, separate from the coming together of the eye, forms, and light. They say there is another cause. Mahamati, they say that cause is something like a supreme being, a creator, a sovereign lord, time, or particles of matter."

「復次，大慧！有七種性自性，所謂：集性自性、性自性、相性自性、大種性自性、因性自性、緣性自性、成性自性。

> Then, Mahamati, there are seven kinds of intrinsic nature: the intrinsic nature of accumulation, the intrinsic nature of essence, the intrinsic nature of characteristics, the intrinsic nature of the great elements, the intrinsic nature of causes, the intrinsic nature of conditions, and the intrinsic nature of completion.

「復次，大慧！有七種第一義，所謂：心境界、慧境界、智境界、見境界、超二見境界、超子地境界、如來自到境界。大慧！此是過去未來現在，諸如來、應供、等正覺，性自性第一義心此心梵音肝栗大，肝栗大宋言心，謂如樹木心，非念慮心；念慮心梵音云質多也。以性自性第一義心，成就如來世間、出世間、出世間上上法，聖慧眼入自共相建立；如所建立，不與外道論惡見共。大慧！云何外道論惡見共？所謂：自境界妄想見，不覺識自心所現，分齊不通。大慧！愚癡凡夫，性、無性、自性、第一義，作二見論。

> "Furthermore, Mahamati, there are seven aspects of the Ultimate Reality: the realm of the mind, the realm of insight, the realm of wisdom, the realm of vision, the realm that transcends dualistic views, the realm beyond the stage of disciples, and the realm that the Tathagata personally attains. Mahamati, this is the Ultimate Reality of the self-nature that all Tathagatas, Worthy of Offerings, and Perfectly Enlightened Ones of the past, present, and future realize from their own essential nature<note>This 'heart-mind' is called 'hridaya' in Sanskrit, which refers to the core or essence (like the heartwood of a tree), not the thinking mind; the thinking mind is called 'citta' in Sanskrit.</note>. Through this Ultimate Reality of the self-nature, the Tathagata accomplishes the worldly, supramundane, and supreme teachings, establishing the characteristics of individual and shared phenomena through the wisdom-eye of the noble ones. These established teachings do not share the false views of non-Buddhist doctrines. Mahamati, what is meant by sharing the false views of non-Buddhist doctrines? It is the deluded perception of one's own mental realm, the failure to recognize that everything arises from one's own mind, and the inability to see the true scope of things. Mahamati, foolish and ignorant people cling to dualistic views about existence, non-existence, self-nature, and Ultimate Reality."

「復次，大慧！妄想三有苦滅，無知愛業緣滅，自心所現幻境隨見。今當說。大慧！若有沙門婆羅門，欲令無種有種因果現，及事時住，緣陰界入生住，或言生已滅。大慧！彼若相續、若事、若生、若有、若涅槃、若道、若業、若果、若諦，破壞斷滅論。所以者何？以此現前不可得，及見始非分故。大慧！譬如破瓶，不作瓶事；亦如焦種，不作牙事。如是，大慧！若陰界入性，已滅今滅、當滅，自心妄想見無因故，彼無次第生。大慧！若復說無種有種識，三緣合生者，龜應生毛，沙應出油。汝宗則壞，違決定義。有種無種說有如是過，所作事業，悉空無義。大慧！彼諸外道，說有三緣合生者，所作方便因果自相，過去、未來、現在，有種、無種相。從本已來成事相承，覺想地轉，自見過習氣，作如是說。如是，大慧！愚癡凡夫，惡見所害，邪曲迷醉，無智妄稱一切智說。大慧！若復諸餘沙門婆羅門，見離自性、浮雲、火輪揵闥婆城，無生、幻、焰、水月及夢，內外心現，妄想無始虛偽，不離自心。妄想因緣滅盡，離妄想說所說、觀所觀，受用建立身之藏識。於識境界，攝受及攝受者不相應。無所有境界，離生住滅，自心起隨入分別。大慧！彼菩薩不久當得生死涅槃平等，大悲巧方便，無開發方便。大慧！彼一切眾生界，皆悉如幻，不勤因緣，遠離內外境界，心外無所見。次第隨入無相處，次第隨入從地至地三昧境界，解三界如幻，分別觀察，當得如幻三昧。度自心現無所有，得住般若波羅蜜。捨離彼生所作方便金剛喻三摩提，隨入如來身。隨入如如化，神通自在，慈悲方便，具足莊嚴。等入一切佛剎，外道入處，離心意意識。是菩薩漸次轉身，得如來身。大慧！是故欲得如來隨入身者，當遠離陰界入心，因緣所作方便，生住滅妄想虛偽。唯心直進，觀察無始虛偽過妄想習氣，因三有思惟無所有，佛地無生，到自覺聖趣，自心自在，到無開發行。如隨眾色摩尼，隨入眾生微細之心，而以化身隨心量度，諸地漸次相續建立。是故大慧！自悉檀善，應當修學。」

> Furthermore, Mahamati, the cessation of suffering in the three realms of existence comes from the cessation of ignorance and craving driven by karma. It is like seeing illusions projected by your own mind—when you see clearly, they vanish. Now I will explain this. Mahamati, there are ascetics and Brahmins who assert that things arise from non-existence or existence, that causes and effects are real, that time and place matter, and that the aggregates, sense-fields, and consciousnesses are born, exist, and then cease. They might even say things cease as soon as they are born. These people then cut themselves off from the continuity of life, from true existence, from birth, from being, from nirvana, from the path, from karma, from its results, and from truth itself. Their teaching is one of nihilism. Why? Because what they take as real cannot be found in the present moment, and they cannot see even the first beginning of things. Mahamati, it’s like a broken jar—it can no longer hold water. Or like a burnt seed—it can never sprout. In the same way, if the nature of the aggregates, sense-fields, and consciousnesses is already extinct, currently extinct, or will be extinct in the future, then they lack any cause for their own existence, as imagined by the mind. There is no sequential arising for them. Mahamati, if you insist that a basic consciousness arises from the combination of non-existence and existence, then it’s just as likely that a turtle could grow hair or sand could be pressed for oil. Your position collapses, violating the definite truth. Claiming existence or non-existence as causes leads to such absurdities, and all your efforts become meaningless. Mahamati, these non-Buddhist teachers speak of things arising from three causes. They create their own systems of causes and effects, using past, present, and future, and concepts of existence and non-existence. They rely on traditions passed down since ancient times, fueled by their own mental habits and perceptions. This is just their own biased interpretations, driven by their faulty beliefs. Mahamati, foolish, ordinary people are harmed by these wrong views. They are intoxicated by distorted ideas, lacking wisdom, yet foolishly claim to teach omniscience. Mahamati, there are other ascetics and Brahmins who see things differently. They recognize that all phenomena lack an inherent self-nature—they are like floating clouds, a whirling firebrand, a mirage in the desert, a magical city in the sky. They understand things as unborn, like illusions, like flames, like reflections in water, like a dream. They see that all experiences, inner and outer, arise from the mind, and that our deluded thinking, beginningless and habitual, never departs from the mind itself. For them, the causes for such delusions are exhausted. They go beyond subject and object, beyond the one who speaks and what is spoken, beyond the seer and the seen. They let go of the clinging to the body, objects, and the storehouse consciousness. They are not attached to perception or the perceiver. They dwell in the realm of nothingness, beyond arising, dwelling, and ceasing, yet they can freely enter into conventional distinctions when needed. Mahamati, such a bodhisattva will quickly realize that nirvana and the cycle of birth and death are the same. They will develop great compassion and skillful means that appear spontaneous. They see that all realms of living beings are like illusions, so they don't struggle with causes and conditions. They transcend both inner and outer experiences, seeing nothing outside the mind. Gradually, they enter the stage of no-form. Step by step, they progress through the levels of meditation from stage to stage, understanding that the triple world is just an illusion. Through this careful discernment, they attain the \*illusion-like meditation\*. They transcend what appears as the mind's own projections, and rest in the perfection of wisdom. They then let go of the methods used for their own attainment, and enter the \*diamond-like meditation\*. Then they merge into the body of the Tathagata, blending into reality itself. They achieve supernatural powers, perfect ease, and are adorned with compassion and skillful means. They can enter all Buddha-lands equally, even those where non-Buddhists dwell, yet they are free from mind, intellect, and consciousness. In this way, Mahamati, a bodhisattva gradually transforms and attains the Tathagata body. Therefore, if you wish to enter this body of the Tathagata, you should go beyond the aggregates, sense-fields, and consciousnesses, and the mind that relies on causes and conditions. You should abandon the false, imaginary ideas of arising, dwelling, and ceasing. Single-pointedly, focus on the mind-only approach. Observe the false, beginningless delusions and habitual tendencies that lead to the three realms of existence. Then, contemplating that all is empty by nature, enter the unborn state of Buddhahood. Arrive at the personal realization of your own awakened nature. Let your own mind be free. Then you will spontaneously and naturally manifest your activity, just like a wish-fulfilling jewel that takes on whatever color is reflected. You will enter the subtle minds of living beings and adapt to their capacities. Through the bodhisattva stages, step-by-step and continuously, you will build your realization. Therefore, Mahamati, this excellent teaching of your own experience should be earnestly studied and cultivated.

爾時大慧菩薩復白佛言：「世尊所說心意意識、五法、自性相，一切諸佛菩薩所行，自心見等，所緣境界不和合顯示，一切說成真實相，一切佛語心，為楞伽國摩羅耶山海中住處諸大菩薩，說如來所歎海浪藏識境界法身。」

> At that time, the bodhisattva Mahamati said to the Buddha: "World-Honored One, you have spoken about mind, will, and consciousness; the five dharmas; and the characteristics of self-nature. All these are what buddhas and bodhisattvas practice—seeing that perceptions arise from one's own mind and are not truly connected to external conditions. Through this teaching, all words are understood as expressions of ultimate reality. All the Buddha's words are the heart of the teachings. It is for the great bodhisattvas dwelling in the ocean at Mount Malaya in the land of Lanka that the Tathagata has explained the nature of the ocean-like, wave-like storehouse consciousness, which is the Dharma body."

爾時，世尊告大慧菩薩言：「四因緣故，眼識轉。何等為四？謂：自心現攝受不覺，無始虛偽過色習氣，計著識性自性，欲見種種色相。大慧！是名四種因緣水流處，藏識轉識浪生。大慧！如眼識，一切諸根微塵毛孔俱生，隨次境界生，亦復如是。譬如明鏡，現眾色像。大慧！猶如猛風，吹大海水。外境界風，飄蕩心海，識浪不斷。因所作相異不異，合業生相，深入計著，不能了知色等自性，故五識身轉。大慧！即彼五識身，俱因差別分段相知，當知是意識因彼身轉。彼不作是念：『我展轉相因，自心現，妄想計著轉。』而彼各各壞相俱轉，分別境界，分段差別，謂彼轉。如修行者入禪三昧，微細習氣轉而不覺知，而作是念：『識滅然後入禪正受。』實不識滅而入正受，以習氣種子不滅，故不滅；以境界轉攝受不具，故滅。大慧！如是微細藏識究竟邊際，除諸如來及住地菩薩；諸聲聞、緣覺、外道修行所得三昧智慧之力，一切不能測量決了餘地相智慧、巧便分別、決斷句義。最勝無邊善根成熟，離自心現妄想虛偽，宴坐山林，下中上修，能見自心妄想流注，無量剎土諸佛灌頂，得自在力神通三昧。諸善知識佛子眷屬，彼心意意識，自心所現自性境界虛妄之想，生死有海，業愛無知，如是等因，悉以超度。是故，大慧！諸修行者，應當親近最勝知識。」

> At that time, the World-Honored One said to Mahāmati Bodhisattva: "There are four causes for the eye-consciousness to arise. What are these four? They are: not recognizing that what is perceived is a manifestation of one's own mind; the habitual tendencies from beginningless time toward delusive forms; clinging to the inherent nature of consciousness itself; and the desire to see various forms and appearances. Mahāmati, these are the four causes where the flow of consciousness occurs—like water currents, where the waves of evolving consciousness arise from the storehouse consciousness (ālayavijñāna). Mahāmati, just as with the eye-consciousness, so too do all sense faculties—from the gross organs down to the subtle particles and pores—arise simultaneously, following sequentially as objects appear. It is like a bright mirror reflecting all forms. Mahāmati, it is like a fierce wind stirring the great ocean. The wind of external objects stirs the ocean of mind, producing an unceasing flow of conscious waves. Because actions create appearances that are sometimes similar and sometimes different, and due to the combination of karmic activity giving rise to appearances, there is deep clinging, and one fails to understand the true nature of forms and other objects. Thus, the five sense-consciousnesses arise. Mahāmati, that very body of the five consciousnesses, together with the discriminating awareness of their various aspects—know that the mind-consciousness (manovijñāna) arises based on them. These consciousnesses do not think: 'We arise in mutual dependence due to projections of our own mind and the turning of deluded clinging.' Yet, each of them, following their own failing functions, projects and discriminates objects, creating division and distinction—this is what is meant by their 'turning.' It is like a practitioner entering meditative absorption (samādhi): subtle habitual tendencies continue without being noticed, yet the practitioner thinks: 'Consciousness ceases, and then I enter meditative absorption.' In truth, consciousness does not cease when entering samādhi; because the seeds of habitual tendencies do not cease, consciousness does not truly cease. But because the grasping of objects in perception is incomplete, it appears that it ceases. Mahāmati, this subtle storehouse consciousness—its ultimate boundary can only be understood by Tathāgatas and Bodhisattvas dwelling on the stages. All śrāvakas, pratyekabuddhas, and practitioners of other paths, even with their powers of samādhi and wisdom, cannot fully fathom it or distinguish the characteristics of the other stages, nor expertly discriminate and decide upon the meaning of the teachings. Only those who have perfected the most excellent and boundless roots of goodness, who have transcended the projections and delusions of their own minds, who sit in meditation in forests, practicing at the lower, middle, and higher levels, can see the flow of deluded thoughts in their own minds. They receive the empowerment (abhiṣeka) of countless Buddhas in countless lands, and gain mastery, spiritual powers, and samādhi. The company of noble teachers, Buddha-children, and spiritual friends—they completely transcend the mind, intellect, and consciousness, the deluded notions of self-nature projected by one's own mind, the ocean of birth and death driven by karma, craving, and ignorance, and all such causes. Therefore, Mahāmati, all practitioners should draw near to the most excellent spiritual teachers."

爾時世尊欲重宣此義，而說偈言：

> Then the World-Honored One, wishing to restate this meaning, proclaimed verses, saying:

「譬如巨海浪， 斯由猛風起，洪波鼓冥壑， 無有斷絕時。藏識海常住， 境界風所動，種種諸識浪， 騰躍而轉生。青赤種種色， 珂乳及石蜜，淡味眾華果， 日月與光明，非異非不異。 海水起波浪，七識亦如是， 心俱和合生。譬如海水變， 種種波浪轉；七識亦如是， 心俱和合生，謂彼藏識處， 種種諸識轉。謂以彼意識， 思惟諸相義，不壞相有八， 無相亦無相。譬如海波浪， 是則無差別；諸識心如是， 異亦不可得。心名採集業， 意名廣採集，諸識識所識， 現等境說五。」

> Just as mighty ocean waves Are stirred by forceful winds, With billows swelling in the dark deep, never pausing, So the "Store-Consciousness" sea, ever still, Is stirred by winds of objects sensed; Then various waves of consciousness Rise, leap, and turn. Colors like blue and red, Conch, milk, honey, crystal, fruit and flower, Tastes and all such—sun, moon, and radiance— Are neither the same nor different. Just as the sea gives rise to waves, So the seven forms of consciousness arise, Born in union with the mind. Like transformations of the sea, its countless waves, So do the seven forms of consciousness arise, born in union with the mind. From that Store-Consciousness realm, All types of consciousness unfold. Through that consciousness called mind, We think and grasp each sign and meaning. The "unbroken" pattern counts as eight — Yet without marks, and also marks are none. Just as sea and waves are not distinct, So too the forms of consciousness and mind — No separate thing can be discerned. "Mind" is called the gatherer of actions; "Intellect" the expansive gatherer; The consciousnesses know what can be known; Five kinds are described for present fields and forms.

爾時，大慧菩薩以偈問曰：

> At that time, the Bodhisattva Mahamati asked in verse:

「青赤諸色像， 眾生發諸識，如浪種種法， 云何唯願說。」

> "Forms of blue and red, and various other colors, Give rise to all kinds of perceptions in beings. These perceptions, like waves, stir up countless phenomena. How, I ask, can we say that consciousness alone is the source?"

爾時，世尊以偈答曰：

> At that time, the World-Honored One replied in verse:

「青赤諸雜色， 波浪悉無有，採集業說心， 開悟諸凡夫。彼業悉無有， 自心所攝離，所攝無所攝， 與彼波浪同。受用建立身， 是眾生現識，於彼現諸業， 譬如水波浪。」

> "All colors—blue, red, and the rest— Are absent from the waves themselves. When we speak of karma as the mind, It is to awaken ordinary people. The karma itself has no true essence, It is merely grasped by the mind. What is grasped and what is doing the grasping, Are like the waves in the water. The body arises for experience and function— This is the manifestation of sentient beings' consciousness. Within that, all karmic actions appear, Just like water forming waves."

爾時，大慧菩薩復說偈言：

> At that time, the great being Mahamati spoke in verse:

「大海波浪性， 鼓躍可分別；藏與業如是， 何故不覺知？」

> "The nature of great ocean waves Rises and falls, yet can be discerned; The store consciousness and karma are just the same— Why, then, do you fail to perceive them?"

爾時，世尊以偈答曰：

> At that time, the World-Honored One replied in verse:

「凡夫無智慧， 藏識如巨海，業相猶波浪， 依彼譬類通。」

> "Ordinary people, lacking wisdom, See the store-consciousness like a vast sea, And karmic signs like waves upon it. Through such simple metaphors, the teaching is made clear."

爾時，大慧菩薩復說偈言：

> At that time, the great being Mahamati spoke in verse:

「日出光等照， 下中上眾生。如來照世間， 為愚說真實，已分部諸法， 何故不說實？」

> The sun rises and shines equally on all— On those of low, middle, and high standing. Just so, the Thus-Come One illuminates the world. For the ignorant, he speaks of what is true. He has already taught the Dharma in parts— Why, then, does he not reveal the full truth?

爾時世尊以偈答曰：

> At that time, the World-Honored One replied with a verse:

「若說真實者， 彼心無真實。譬如海波浪， 鏡中像及夢，一切俱時現， 心境界亦然。境界不具故， 次第業轉生，識者識所識， 意者意謂然，五則以顯現， 無有定次第。譬如工畫師， 及與畫弟子，布彩圖眾形， 我說亦如是。彩色本無文， 非筆亦非素，為悅眾生故， 綺錯繢眾像。言說別施行， 真實離名字，分別應初業， 修行示真實。真實自悟處， 覺想所覺離，此為佛子說， 愚者廣分別。種種皆如幻， 雖現無真實，如是種種說， 隨事別施設，所說非所應， 於彼為非說。彼彼諸病人， 良醫隨處方，如來為眾生， 隨心應量說。妄想非境界， 聲聞亦非分，哀愍者所說， 自覺之境界。

> "If we speak of what's truly real, The mind itself is not truly real. Like ocean waves, reflections in a mirror, and dreams— All appear at once, and so do the mind's states. Since states themselves lack inherent substance, Actions arise in sequence as cause and effect. The knower knows what is known, the thinker thinks what is thought, The five senses manifest, but without fixed order. Like a skilled painter with his pupil, Spreading colors to outline various forms— This is how I teach. The colors themselves have no pattern, no brush, no canvas— Just to delight sentient beings, they weave intricate images. Words are merely tools for practice; Truth lies beyond names. Teachings are tailored for beginners, guiding them toward the real. The real is realized within; Awareness and what is aware are both transcended. This is taught for the Buddha's children, But the ignorant argue over distinctions. All phenomena are like illusions— Though they appear, nothing is truly real. Thus varied teachings are given, adapted to each situation. If the teaching doesn't suit the listener, it's not the right teaching. Like a skilled physician prescribing medicine for each patient, The Tathāgata teaches sentient beings according to their minds and capacities. This realm is not for the deluded, nor even for Hearers— It is the realm of the Awakened One, realized through self-awareness."

「復次，大慧！若菩薩摩訶薩欲知自心現量、攝受及攝受者妄想境界，當離群聚習俗睡眠，初中後夜常自覺悟修行方便；當離惡見經論言說，及諸聲聞緣覺乘相；當通達自心現妄想之相。

> Furthermore, Great Wisdom! If a bodhisattva-mahasattva wishes to understand the measure of the mind's own manifestation, the grasping and the grasper's delusory states, they should withdraw from crowds, worldly habits, and sleep. In the early, middle, and final parts of the night, they should constantly practice self-awareness and cultivate skillful means. They should renounce harmful views, scriptural theories, and philosophical discussions, as well as the paths of the hearers and solitary realizers. They should penetrate the nature of the mind's own delusory manifestations.

「復次，大慧！菩薩摩訶薩建立智慧相住已，於上聖智三相，當勤修學。何等為聖智三相當勤修學？所謂：無所有相、一切諸佛自願處相、自覺聖智究竟之相。修行得此已，能捨跛驢心慧智相，得最勝子第八之地，則於彼上三相修生。大慧！無所有相者，謂聲聞、緣覺及外道相，彼修習生。大慧！自願處相者，謂諸先佛自願處修生。大慧！自覺聖智究竟相者，一切法相無所計著，得如幻三昧身，諸佛地處進趣行生。大慧！是名聖智三相。若成就此聖智三相者，能到自覺聖智境界。是故，大慧！聖智三相，當勤修學。」

> ”Furthermore, Mahamati, once a great bodhisattva has established themselves in the abode of wisdom, they should diligently cultivate the three aspects of noble wisdom. What are these three aspects that must be cultivated? They are: the aspect of non-attainment, the aspect of the vows of all Buddhas, and the aspect of ultimate self-realized noble wisdom. By practicing these, one can abandon the mind that is like a lame donkey and attain the eighth stage of the supreme offspring. Then, they will further cultivate these three aspects. Mahamati, the aspect of non-attainment arises from the cultivation of the appearances of shravakas, pratyekabuddhas, and non-Buddhists. Mahamati, the aspect of the vows of the Buddhas arises from the cultivation of the vows established by the Buddhas of the past. Mahamati, the aspect of ultimate self-realized noble wisdom involves non-attachment to all phenomena, attaining the body of illusory samadhi, and progressing through the stages of Buddhahood. Mahamati, these are the three aspects of noble wisdom. If one accomplishes these three aspects of noble wisdom, they can reach the state of self-realized noble wisdom. Therefore, Mahamati, you should diligently cultivate these three aspects of noble wisdom.

爾時大慧菩薩摩訶薩知大菩薩眾心之所念，名聖智事分別自性經，承一切佛威神之力而白佛言：「世尊！唯願為說聖智事分別自性經，百八句分別所依。如來、應供、等正覺，依此分別說菩薩摩訶薩入自相、共相、妄想自性。以分別說妄想自性故，則能善知周遍觀察人法無我，淨除妄想，照明諸地，超越一切聲聞、緣覺及諸外道諸禪定樂，觀察如來不可思議所行境界，畢定捨離五法自性。諸佛如來法身智慧，善自莊嚴，超幻境界，昇一切佛剎、兜率天宮乃至色究竟天宮，逮得如來常住法身。」

> At that time, the great bodhisattva Mahamati, knowing what was on the minds of the great bodhisattva assembly—concerning the teaching on the Wisdom of the Noble Ones that distinguishes self-nature—and empowered by the spiritual force of all buddhas, addressed the Buddha: "World-Honored One! Please teach the text on the Wisdom of the Noble Ones that distinguishes self-nature, which serves as the foundation for the One Hundred and Eight Statements. The Tathāgata, the Worthy One, the Perfectly Enlightened One, through this teaching explains how great bodhisattvas enter into the self-nature, shared-nature, and imagined self-nature of all things. By explaining imagined self-nature in detail, bodhisattvas skillfully observe and fully understand the selflessness of persons and phenomena, purify imaginary constructs, illuminate the stages of enlightenment, transcend the absorption states of Śrāvakas, Pratyekabuddhas, and various non-Buddhists, and perceive the inconceivable realm of the Tathāgata’s conduct. They ultimately abandon the five attributes and three natures, and splendidly adorn themselves with the wisdom of the Dharmakāya of all buddhas and tathāgatas. They go beyond the realm of illusion, ascend to all buddha-lands, even to the Tuṣita Heaven and the Heaven of Ultimate Form, and attain the Tathāgata’s eternal Dharmakāya."

佛告大慧：「有一種外道，作無所有妄想計著。覺知因盡，兔無角想。如兔無角，一切法亦復如是。大慧！復有餘外道見種、求那、極微、陀羅驃形處橫法，各各差別。見已計著無兔角橫法，作牛有角想。大慧！彼墮二見，不解心量，自心境界妄想增長身受用，建立妄想限量。大慧！一切法性亦復如是，離有無，不應作想。大慧！若復離有無而作兔無角想，是名邪想。彼因待觀，故兔無角，不應作想，乃至微塵分別事性，悉不可得。大慧！聖境界離，不應作牛有角想。」爾時，大慧菩薩摩訶薩白佛言：「世尊！得無妄想者，見不生想已，隨比思量觀察不生妄想，言無耶？」

> The Buddha said to Mahamati, “There is a kind of non-Buddhist teaching that clings to the idea that everything is ultimately nothing. They think that because all causes end, things are like a rabbit’s non-existent horns. Just as a rabbit has no horns, they say, all phenomena are the same. Mahamati, there is another kind of non-Buddhist teaching that observes the different characteristics of seeds, qualities, atoms, and material forms, seeing them as separate. Having observed this, they cling to the idea that since there are no rabbit horns, cow horns must exist. Mahamati, these people fall into dualistic views. They fail to understand that everything is nothing but the mind’s own activity, that their own mental projections create the experience of a body and a world, and that they construct false limitations. Mahamati, the true nature of all phenomena is likewise free from both existence and non-existence. You should not conceive of them as either. Mahamati, if you step beyond existence and non-existence but still hold the idea ‘a rabbit has no horns,’ that is a mistaken notion. That idea arises only through comparison—because you see horns on a cow, you think ‘rabbits have no horns.’ You should not hold onto such thoughts. Even the subtle nature of atoms and things cannot be grasped. Mahamati, the enlightened state is free from all such comparisons. You should not conceive of ‘cows have horns’ either.” At that time, Mahamati Bodhisattva-Mahasattva said to the Buddha, “World-Honored One, do those who have no deluded thoughts, having seen that no thoughts arise, then, through reasoning and observation, conclude that there are no false thoughts—and thus say ‘there is nothing’?”

佛告大慧：「非觀察不生妄想言無。所以者何？妄想者，因彼生故，依彼角生妄想。以依角生妄想，是故言依因，故離異不異，故非觀察不生妄想言無角。大慧！若復妄想異角者，則不因角生；若不異者，則因彼故。乃至微塵分析推求，悉不可得，不異角故。彼亦非性，二俱無性者，何法何故而言無耶？大慧！若無故無角，觀有故言兔無角者，不應作想。大慧！不正因故而說有無，二俱不成。大慧！復有餘外道見，計著色空事形處橫法，不能善知虛空分齊，言色離虛空，起分齊見妄想。大慧！虛空是色，隨入色種。大慧！色是虛空持所持處所建立，性色空事，分別當知。大慧！四大種生時，自相各別，亦不住虛空，非彼無虛空。如是，大慧！觀牛有角，故兔無角。大慧！又牛角者，析為微塵，又分別微塵，剎那不住，彼何所觀故而言無耶？若言觀餘物者，彼法亦然。」

> The Buddha said to Mahamati: "It is not that merely by not observing something, you can declare its non-existence—such as saying there are no horns on a rabbit. Why? Because the concept of 'horns' arises in dependence on something that has them. The idea of a rabbit's horns only exists in relation to the idea of a cow's horns. Thus, due to this dependence, the rabbit's horns are neither the same as nor different from the cow's horns. Therefore, you cannot claim the rabbit has no horns simply because you don't observe them. Mahamati, if the concept of horns were completely different from actual horns, it would not arise based on them. But if it were not different, then it arises because of them. Even if you break the horn down into atoms and analyze it, you find nothing permanent there. Yet the concept is not separate from the horn itself. Neither the horn nor its atoms have an ultimate essence. If neither has a true nature, what basis is there to say something exists or doesn't exist? Mahamati, if you argue that rabbits lack horns because horns don't exist for them, while cows have horns, this conclusion is based on faulty reasoning. Neither assertion—existence or non-existence—holds up under proper examination. Furthermore, Mahamati, there are other non-Buddhist teachers who mistakenly fixate on distinctions between form and emptiness, or think in terms of shapes and boundaries. They do not properly understand the true nature of space, and say that form is separate from space. This leads to deluded views about separation. Mahamati, space is inherent within form, pervading every kind of form. Form is supported and established by space—form and space are an integrated whole. Understand this by discerning their real nature. Mahamati, when the four great elements arise, they each have their own distinct characteristics, but they do not exist independently of space. It is not that space is absent from them. Similarly, when you see that a cow has horns, you conclude a rabbit has none. Mahamati, if you break a cow's horn into atoms and analyze those atoms further, they do not remain even for an instant. What reality are you really observing when you say something does not exist? And if you argue by observing some other object, the same principle applies."

爾時世尊告大慧菩薩摩訶薩言：「當離兔角牛角，虛空形色，異見妄想。汝等諸菩薩摩訶薩，當思惟自心現妄想，隨入為一切剎土最勝子，以自心現方便而教授之。」

> At that time, the World-Honored One addressed Mahāmati Bodhisattva-Mahāsattva, saying: "You should set aside notions of rabbit horns, ox horns, the forms and colors of empty space, and all discriminatory views born from delusion. All of you bodhisattva-mahāsattvas should contemplate that delusion arises only from your own mind. As you follow this understanding, you will become the foremost children in all lands, teaching others with skillful means that reveal how everything is a manifestation of the mind itself."

爾時世尊欲重宣此義，而說偈言：

「色等及心無， 色等長養心，身受用安立， 識藏現眾生。心意及與識， 自性法有五，無我二種淨， 廣說者所說。長短有無等， 展轉互相生，以無故成有， 以有故成無。微塵分別事， 不起色妄想，心量安立處， 惡見所不樂。覺想非境界， 聲聞亦復然，救世之所說， 自覺之境界。」

> When form and such are absent from mind, Form and such then nourish mind. The body experiences and establishes what it receives. The repository consciousness manifests as all beings. Mind, intention, and consciousness Along with their five inherent natures: Non-self—two forms of purity— Thus speaks the One who teaches widely. Long and short, existence and nonexistence, Cycle back and forth, each giving rise to the other. Through absence, presence is created; Through presence, absence is made. Analyzing atoms into parts Does not give rise to the conception of form. Mind’s own scope of understanding Is what wrong views find displeasing. Objects of thought are beyond the senses, And so it is for those who hear the teachings. What the World-Savior has proclaimed Is the state 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, wishing to purify the flowing manifestations of the mind itself, again asked the Tathāgata, saying to the Buddha: "World-Honored One! How can one purify the flowing manifestations of the mind itself in all beings? Is it through sudden realization or gradual practice?"

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，依者胡本云津膩，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: "Purification occurs gradually, not all at once. Just as a mango ripens gradually, not all at once, so too the Tathagata's purification of the stream of consciousness in all beings happens gradually, not all at once. For example, a potter makes various vessels gradually, not all at once; similarly, the Tathagata's purification of the stream of consciousness in all beings happens gradually, not all at once. For example, the earth gives rise to the myriad things gradually, not all at once; similarly, the Tathagata's purification of the stream of consciousness in all beings happens gradually, not all at once. For example, people learn music, painting, calligraphy, and various arts gradually, not all at once; similarly, the Tathagata's purification of the stream of consciousness in all beings happens gradually, not all at once. Yet it is like a bright mirror, which instantly reflects all formless images. So too, the Tathagata's purification of the stream of consciousness in all beings instantly reveals the formless, objectless realm of pure clarity. Like the sun and moon, which instantly illuminate all forms, the Tathagata, for beings who are free from the habitual tendencies of their own consciousness, instantly reveals the supreme realm of inconceivable wisdom. For example, the storehouse consciousness instantly discerns and knows the body, the environment, and the experiences that arise from one's own mind. So too, the dependent Buddhas—\[the note clarifies: "dependent" here refers to the 'moist essence,' meaning the transformation Buddhas are the vital essence of the true Buddha\]—immediately mature the realm of beings, placing practitioners in the Heaven of Ultimate Form. For example, the Dharma Body’s dependent Buddhas shine with brilliant light. So too, the self-realization of the noble path instantly illuminates and eliminates all mistaken views about phenomena having or not having an inherent nature. Mahamati, the Dharma Body and its dependent Buddhas teach all phenomena: the causes of self-nature and shared characteristics arising from the habitual tendencies of one's own consciousness; the causes of clinging to continuous false projections; and that all such attachments, being like illusions, are ultimately ungraspable.

「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。

> Then, Mahamati: Clinging to the inherent nature of dependent origination gives rise to the characteristics of imagined nature. Mahamati, just as a skilled magician, using grass, wood, tiles, and stones, creates various illusions, manifesting for all beings various forms and shapes, arousing all kinds of delusive imaginations—these imaginations are also without reality. In the same way, Mahamati, based on the nature of dependent origination, the nature of imagination arises. Various deluded minds, various activities and perceptions, various imagined characteristics, and the habitual tendencies of clinging—this, Mahamati, is how the characteristic of imagined nature arises. Mahamati, this is known as teaching in accordance with the Buddha. Mahamati, the Dharma-Buddha is free from the characteristic of mind’s own nature, and establishes the sphere of self-realization through enlightened insight. Mahamati, the Transformation-Buddha teaches giving, ethical conduct, patience, diligence, meditative concentration, and the wisdom of the mind. It goes beyond the five aggregates, the twelve sense-fields, and the eighteen elements, liberating from the discrimination of consciousness and its characteristics. It examines and establishes, transcends the views of non-Buddhist paths, and transcends the view of formlessness. Mahamati, furthermore, the Dharma-Buddha is free from attachment, free from objects of attachment, and all limitations of causation and sense-faculties cease. It is not the realm clung to by ordinary people, followers of the Hearer Vehicle, practitioners of the Solitary Realizer path, or non-Buddhists who grasp at the characteristic of a self; it is the establishment of the ultimate distinctions of self-realization. Therefore, Mahamati, one should diligently cultivate and learn the distinctions of self-realization. What appears from one’s own mind should be eliminated.

「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 distinctions to understand regarding the path of those who follow the Hearer Vehicle. The first is the distinction of realizing the noble path oneself, and the second is the distinction of clinging to the idea of a fixed, inherent nature in the world of sensory appearances. What is the Hearer who realizes the noble path through distinction? It is one who sees the world through the lenses of impermanence, suffering, emptiness, and non-self. They truly understand ultimate truth—the truth of abandoning desire in the state of stillness—and they quiet the mind, letting go of the self-nature and shared nature of the five aggregates, the twelve sense fields, and the eighteen elements. Although they see the external world as not falling apart, they know it for what it really is. With this understanding, the mind becomes still. Being still, they attain meditative absorption, liberation, and the spiritual powers of enlightenment. They achieve the correct realization and transcendent freedom. Yet, their underlying habit tendencies remain, and they are still subject to the inconceivable kind of death called 'transformation death.' They have attained the joy of resting in their own enlightened awareness as a Hearer. This is called the Hearer who realizes the noble path through distinction. Mahamati, the Great Being, the Bodhisattva, also dwells in the joy of realizing this noble path through distinction, but they do not take their final rest in the joy of extinction. Out of compassion for all beings and mindful of their original vows, they hold back from entering final realization. Mahamati, this is called the joy of the Hearer realizing the noble path through distinction. Bodhisattvas should not train in or aim for this limited joy. Mahamati, what is the Hearer who is caught up in the false distinction of an inherent nature in phenomena? Such practitioners see the great elements—earth, water, fire, and air—with their qualities of solidity, wetness, heat, and motion. They mistake these for having colors such as blue, yellow, red, and white. They see these as self-caused, having their own fixed nature and shared characteristics, based on what earlier genuine teachers taught them. Seeing them this way, they imagine these elements to possess a self-nature. The Great Being, the Bodhisattva, should recognize this mistaken view for what it is and let it go, entering smoothly into the realization that all phenomena are without a self. They abandon the grasp of a self in persons and gradually progress through the stages of awakening, building them one after another. This is called the Hearer's clinging to the false distinction of an inherent nature."

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？」

> Then, the great being Mahasattva Bodhisattva Mahamati said to the Buddha: "World-Honored One, you speak of the Eternal and the Inconceivable—the realm of self-realized noble wisdom and the realm of ultimate truth. World-Honored One, is this not the same as the 'Eternal and Inconceivable' taught by non-Buddhist teachers as a cause?"

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 said to Mahāmati: "The ultimate reality that is beyond thought cannot be reached by the causal theories of non-Buddhist schools. Why? Because the eternal mystery of other traditions does not arise from its own nature. If something unchanging and inconceivable does not arise from its own essential nature, then on what basis can it be known or manifested as such?"

「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 concept of an 'inconceivable eternal' were established through a self-existing cause, then it would be truly permanent. But because it is based on a creator as its cause, such a 'constant and inconceivable' cannot be established. Mahamati, my teaching of the 'ultimate truth' is constant and inconceivable. This ultimate truth is established through its own nature, transcending both existence and non-existence, and is realized through self-realized wisdom, so it has a true character. It arises from the wisdom of ultimate truth, and thus has a cause that is beyond existence and non-existence—just like unconditioned space and the stilling of all suffering in nirvana, which are eternal. Therefore, Mahamati, this is different from the externalist views of a constant and inconceivable principle. In this way, Mahamati, this 'constant and inconceivable' is attained by all Tathagatas through their own enlightened wisdom. Hence, you should study and cultivate this constant and inconceivable reality, which is realized through self-enlightened wisdom."

「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 eternal and inconceivable state described by non-Buddhist traditions is actually impermanent in nature. This is because they rely on external causes beyond themselves for its realization, rather than understanding it as the self-sustaining power of one’s own awakened nature. Thus, it is not truly permanent.

「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 various non-Buddhist thinkers speculate about a permanent, inconceivable reality. They observe that things produced by causes are impermanent—sometimes existent, sometimes not—and then, after reflection, they conceive of something permanent. Mahamati, I also see that things arising from causes are impermanent in this way—sometimes existent, sometimes not. Yet, based on my own enlightened realization, I teach that permanence itself has no cause. Mahamati, if those non-Buddhists try to establish a permanent, inconceivable reality based on the characteristics of causes, they find that the self-nature of such causes lacks true existence—it is like a rabbit's horn. This so-called 'permanent, inconceivable' is nothing but conceptual talk and imagination. These non-Buddhists fall into this error. Why? Because it is merely a product of words and imagination, akin to a rabbit's horn, and lacks a genuine foundation in its own defining characteristics. Mahamati, the permanence I teach arises from self-realized wisdom and directly perceived experience. It is free from the conditioned realm of existence and non-existence. It is not a permanence conceived through intellectual speculation about impermanence—where external things sometimes exist and sometimes don't. Mahamati, if someone speculates about a permanent, inconceivable reality based on the impermanence of external things (which are sometimes present and sometimes absent), they fail to understand the true foundation of such a permanent, inconceivable reality. They remain far from the state of self-realized, enlightened wisdom. Therefore, they should not claim to understand it."

「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, those who hear the teaching and fear the suffering arising from deluded thoughts about birth and death seek nirvana. But they do not realize that the distinction between birth and death and nirvana is itself a mental construct and has no real nature. They imagine that nirvana is simply the cessation of the sense faculties and their objects in the future. This is not the state of self-realized noble wisdom, which is the turning about of the alaya-consciousness. Therefore, ordinary people and the foolish speak of three vehicles and say that the realm of mind is about attaining nothingness. So, Mahamati, they do not understand that all the past, present, and future Tathagatas experience only the projections of their own minds. Clinging to the projections of an external mind, they revolve endlessly in the cycle of birth and death.

「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，愚癡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, all dharmas are unproduced. This has been taught by all Tathagatas of the past, present, and future. Why? Because what appears as objects in the mind is not truly existent; it transcends the ideas of existence and non-existence regarding production. Mahamati, all natures are unproduced. All dharmas are like the horns of a rabbit or a horse—imaginary constructs. Ordinary, ignorant people mistakenly cling to them through false imagination, believing them to be real in their own nature. Mahamati, all dharmas are unproduced. For one who has entered the realm of self-realized noble wisdom, the intrinsic nature and characteristics of all things are seen as unproduced. This is not the dualistic understanding of the ignorant, who perceive only imagined opposites. They cling to the body, possessions, and surroundings as real, fixating on their apparent self-nature. Mahamati, the Alaya-consciousness transforms through the interplay of perceiver and perceived. Ignorant beings fall into the dualistic views of arising, abiding, and ceasing, longing for the production of all things. Their deluded thoughts of existence and non-existence arise; such are not the noble ones. Mahamati, you should devote yourself to the study of 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 types of nature that lead directly to liberation. What are these five? They are: the nature leading directly to the disciples' vehicle, the nature leading directly to the solitary realizers' vehicle, the nature leading directly to the Thus-Come's vehicle, the undetermined nature, and the individually distinct nature. How do you recognize the nature leading directly to the disciples' vehicle? When such a person hears about cutting off attachment by understanding the individual and shared characteristics of the aggregates, sense-fields, and consciousness, their whole body feels delight and they joyfully pursue the wisdom of such characteristics. But they do not cultivate the insight that arises from contemplating dependent origination. This is the nature leading directly to the disciples' vehicle. Having this nature, they see up to the eighth stage of awakening, where they end active afflictions but not the subtle habits of affliction. They transcend the death of ordinary existence but cannot transcend the death of inconceivable transformation. They roar like a lion: "My birth is ended, the holy life is established, I will receive no further existence." They truly know and cultivate the view that the self does not ultimately exist, until they attain the realization of complete nirvana. Mahamati, what is the individually distinct nature? Some beings, holding concepts of self, person, living being, life span, and life-giver, seek nirvana in that way. There are also other non-Buddhist practitioners who claim everything is caused by a creator. Having seen all things, they declare, "This is nirvana." With such a view, they have no insight that phenomena lack a permanent self. For them, there is no liberation. Mahamati, these disciples and non-Buddhist practitioners with a nature leading directly to liberation still hold the false notion of attaining what cannot truly be attained, mistaking it for liberation. To transform their mistaken views, you should study and teach them properly. Mahamati, how do you recognize the nature leading directly to the solitary realizers' vehicle? When such a person hears about the individual conditions leading to liberation, their hair stands on end, they weep with compassion. They avoid close connections and are not attached to possessions. They delight in their own body's various psychic powers—abilities to separate and unite, and diverse transformations. Hearing such teachings, their mind naturally flows into them. Once you know they have this nature, you should teach them accordingly about the solitary realizers' vehicle. This is the characteristic of the nature leading directly to the solitary realizers' vehicle. Mahamati, the nature leading directly to the Thus-Come's vehicle has four types: the nature leading directly to the reality of self-nature, the nature leading directly to freedom from self-characteristics, the nature leading directly to self-realization of noble wisdom, and the nature leading directly to the supreme realm of other lands. Mahamati, when people hear about each of these four matters, and when they hear about the inconceivable state where the self sees its own mind constructing body, possessions, and environment—if their minds are not frightened, this is the characteristic of the nature leading directly to the Thus-Come's vehicle. Mahamati, what is the undetermined nature? When people hear teachings about these three vehicles, they enter according to whatever is taught and attain enlightenment accordingly. Mahamati, this framework for classifying natures is established as a preliminary method of spiritual cultivation, to help beings transcend and enter the ground of nothing-at-all. Those who realize their own hidden treasury—when they have purified their own afflictions and habits, seen that phenomena lack a permanent self, and abide in the bliss of meditative absorption as disciples—they will eventually attain the Thus-Come's most excellent body.

爾時世尊，欲重宣此義，說偈言：

> At that time, the World Honored One, wishing to restate this meaning, spoke these verses:

「須陀槃那果， 往來及不還，逮得阿羅漢， 是等心惑亂。三乘與一乘， 非乘我所說，愚夫少智慧， 諸聖遠離寂。第一義法門， 遠離於二教，住於無所有， 何建立三乘？諸禪無量等， 無色三摩提，受想悉寂滅， 亦無有心量。

> "The fruits of Stream-Enterer, Of Once-Returner and Non-Returner, And attaining Arhatship— All these states still disturb the mind. Three vehicles and one vehicle, Or no vehicle at all: these are my teachings. Fools of little wisdom, While sages dwell in peace far from distraction. The Dharma-gate of ultimate truth Stands apart from dualistic doctrines. If one abides in nothingness, How can three vehicles be established? Meditative states, infinite in measure, Formless absorptions and attainments, The stilling of perception and feeling— All these lie beyond any mental measure."

「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! The icchantika is not truly an icchantika. Who is it that turns between the worldly state and liberation? Mahamati, there are two kinds of icchantika: The first is one who has abandoned all roots of goodness. The second is one who, from the very beginning of time, has made a vow to save all beings. What does it mean to abandon all roots of goodness? It means slandering the treasury of the Bodhisattva teachings and saying, "This does not follow the scriptures, monastic discipline, or the path of liberation." Because they have abandoned all roots of goodness, they do not enter final nirvana. The second kind is the Bodhisattva, who, through their own fundamental vow and skillful means, does not enter final nirvana until all beings have entered it. Mahamati, what is called "nirvana" in this context is actually the characteristic of non-nirvana. This person also reaches the state of the icchantika.

大慧白佛言：「世尊！此中云何畢竟不般涅槃？」

> Mahamati said to the Buddha, "World-Honored One! How is it that these beings ultimately do not attain Nirvana?"

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 said to Mahamati: "A Bodhisattva who is an icchantika understands that all phenomena are inherently in Nirvana from the very beginning, yet ultimately does not enter Nirvana. However, this is not the same as an icchantika who has abandoned all roots of goodness. Mahamati! An icchantika who has abandoned all roots of goodness can, through the power of the Tathagata, sometimes generate roots of goodness again. Why is that? Because the Tathagata does not abandon any sentient being. Therefore, a Bodhisattva who is an icchantika does not enter Nirvana."

「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 great Bodhisattva should thoroughly understand the three modes of existence. What are these three? They are: the mode of delusive discrimination, the mode of dependent origination, and the mode of ultimate reality. Mahamati, the mode of delusive discrimination arises from the perception of forms."

大慧白佛言：「世尊！云何妄想自性從相生？」

> Mahamati asked the Buddha, "World-Honored One, how does deluded thinking arise from appearances?"

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 said to Mahamati: "Regarding the nature of dependent origination, there are two types of phenomena: the appearances that arise from conditioning, and the appearances that are perceived through habitual patterns. Based on these, there arises a wrong understanding that fixates on two kinds of imagined nature, which are established by the Tathagata, the Worthy One, the Fully Enlightened One. The first is the imagined nature of clinging to names and signs—this means grasping at internal and external phenomena through labels and concepts. The second is the imagined nature of clinging to specific characteristics—this means seeing these internal and external phenomena as having inherent, distinct, and shared features. These are called the two kinds of false, imagined nature. When things arise depending on causes and conditions, that is called dependent origination. What then is the perfected nature? It is to be free from the mistaken imaginings of names and specific characteristics. It is the wisdom attained by the noble ones, the realm experienced by the self-realized wisdom of the enlightened. This is called the perfected nature, the essence of the Tathagata-garbha, the mind of the Thus-Come-One.

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:

「名相覺想， 自性二相， 正智如如，是則成相。

> The perception of names and forms, The aspects of self-nature, And true wisdom, thusness itself— These constitute the aspect of reality.

「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 what is called the Sutra on the Observation of the Self-Nature of the Five Dharmas, the realm of the paths of self-realized noble wisdom. All you great bodhisattva-mahasattvas should cultivate and 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，如雲，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。」

> Then, Mahamati, a great bodhisattva should skillfully examine the two types of selflessness. What are these two? They are selflessness of persons and selflessness of dharmas. What is selflessness of persons? It means seeing that there is no self, and nothing belonging to a self, within the aggregates, sense-fields, and elements. Ignorance, craving, and action give rise to birth; the eyes grasp forms, and so forth, and consciousness arises. All sense faculties are like a storehouse that manifests both the world and the body, based on false projections and conceptual labels. They are like a river, like a seed, like a lamp, like wind, like clouds — constantly decaying in an instant. They are restless like a monkey, delighting in impure places like a fly, insatiable like wind or fire, propelled by beginningless false habits like a waterwheel. The cycle of birth and death and various forms of body are like magic tricks, spells, or puppets moved by strings. To fully understand this is called the wisdom of selflessness of persons. What is the wisdom of selflessness of dharmas? It means realizing that the aggregates, sense-fields, and elements are by nature false projections, and that they are free from a self and what belongs to a self. Though the aggregates, sense-fields, and elements gather together, bound by the rope of karma and craving, and condition each other, they do not truly originate or move. All dharmas are likewise: they are free from their own and shared characteristics. The false perceptions and the power of false imaginings are what give rise to ordinary beings, not the wise. This is because mind, will, consciousness, and the five categories are all free from inherent nature. Mahamati, a great bodhisattva should skillfully distinguish that all dharmas are selfless. By skillfully understanding the selflessness of dharmas, a great bodhisattva will soon attain the bodhisattva’s first stage, which is the vision of non-substantiality. By examining the characteristics of these stages, they will awaken and feel joy. Progressing step by step, they will pass beyond the ninth stage and reach the Cloud of Dharmas stage. There, a great jeweled lotus throne, adorned with countless treasures, and a magnificent jeweled palace will arise, born from the cultivation of illusory nature. Seated there, surrounded by a retinue of the best spiritual children who are all alike, and approached by buddhas from all lands, they will receive the anointing of the buddha’s hand, just as a crown prince is anointed by a wheel-turning king. Transcending the stage of spiritual children, they will arrive at the realm of self-realized noble wisdom and attain the effortless Dharma-body of the Tathagata. Because they see the selflessness of dharmas, this is called the characteristic of selflessness of dharmas. All you great bodhisattvas should practice and cultivate this.

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 great bodhisattva Mahamati again said to the Buddha, "World-Honored One, please explain the characteristics of 'affirmation' (the view that things truly exist) and 'negation' (the view that nothing exists). May I and all great bodhisattvas be freed from the two extreme and harmful views of affirmation and negation, and swiftly attain supreme enlightenment. Having awakened, may we abandon the views of eternalism (affirmation of inherent existence) and nihilism (negation of all existence), and never slander the true Dharma." Then, the World-Honored One, having accepted Mahamati's request, spoke these verses:

「建立及誹謗， 無有彼心量，身受用建立， 及心不能知，愚癡無智慧， 建立及誹謗。」

> "Those who cling to what's real and those who deny it completely, Neither truly understand the nature of mind. The body, its experiences, and what we think we have, Are all things the everyday mind cannot grasp. Only those lost in ignorance, lacking true wisdom, Fall into these traps of grasping and denial."

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, in order to clarify the meaning of these verses further, the World-Honored One said to Mahamati: "There are four ways of projecting something that does not actually exist. What are these four? They are: projecting a 'form' that does not exist, projecting a 'view' that does not exist, projecting a 'cause' that does not exist, and projecting a 'nature' that does not exist. These are called the four types of projection. Furthermore, 'denial' refers to when people, unable to find anything real in what is projected, and seeing that their examination yields nothing, engage in denial. This is known as the characteristic of projection and denial."

「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。

> Moreover, Mahamati, what is meant by the attachment to characteristics that do not truly exist? It refers to mistakenly clinging to the aggregates, sense-fields, and elements as if they have their own inherent nature or shared nature, thinking "this is thus, this is not otherwise." This is called the attachment to characteristics that do not truly exist. This mistaken conceptualization arises from beginningless false imaginings and habitual tendencies of clinging to various perceptions. Mahamati, what is the attachment to a self that does not truly exist? It occurs when one conceptually constructs a self, a person, a sentient being, a life span, or a nourisher based on the aggregates, sense-fields, and elements. This is called the attachment to a self that does not truly exist. Mahamati, what is the attachment to causation that does not truly exist? It refers to the idea that the first moment of consciousness arises without a cause, and what follows is unreal, like an illusion, fundamentally unborn. Or one thinks that consciousness arises when the eye, forms, and light conditions come together, and that once it arises it is real, only to later disintegrate. This is called the attachment to causation that does not truly exist. Mahamati, what is the attachment to intrinsic nature that does not truly exist? It means grasping at things like space, cessation, nirvana, or the uncreated, and attributing to them a fixed, inherent nature. These things transcend both existence and non-existence, like a rabbit's horns or a horse's horns, or like hair-floaters appearing before the eyes. They are free from being and non-being. This is called the attachment to intrinsic nature that does not truly exist. Both affirmation and denial arise from the deluded conceptualization of ignorant beings. They fail to properly observe that everything is merely a manifestation of their own mind. This is not the way of the wise. Therefore, you should cultivate the practice of abandoning these mistaken views of affirmation and denial.

「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 great bodhisattva truly understands the mind, will, consciousness, the five categories, self-nature, and the two aspects of selflessness, and reaches the ultimate goal. To bring peace to all beings, they manifest various forms, just as illusions arise from conditions. It is like a wish-fulfilling jewel, displaying countless colors and reflecting all Buddha lands, where they join the assemblies of countless Buddhas and listen to their teachings. They understand that all things are like illusions, dreams, reflections, shadows, or the moon on water. In all things, they transcend arising and ceasing, existence and non-existence, and go beyond the paths of hearers and solitary realizers. They attain hundreds of thousands of meditative states, even hundreds of thousands of billions of them. Having attained these meditative states, they travel to all Buddha lands, make offerings to all Buddhas, appear in heavenly palaces, and spread the teachings of the Three Jewels. They manifest as Buddhas, surrounded by assemblies of hearers and bodhisattvas, and liberate beings by revealing the true nature of mind. They explain that external objects have no inherent self-nature, helping all beings move beyond views of existence and 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 teaching, spoke a verse:

「心量世間， 佛子觀察， 種類之身，離所作行， 得力神通， 自在成就。」

> The awakened ones observe all forms of existence within the world, free from attachment to actions, endowed with spiritual powers, and accomplished in perfect ease.

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 great being Bodhisattva Mahāmati again asked the Buddha, saying: "Please, World-Honored One, teach us about the emptiness of all phenomena, their non-arising, their non-duality, and their lack of inherent self-nature. Once we and the other bodhisattvas awaken to this emptiness, non-arising, non-duality, and absence of fixed self-nature, we will be freed from the deluded notions of existence and non-existence, and quickly attain unsurpassed, complete enlightenment."

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 said to the Great Being Mahamati, "Listen carefully! Listen carefully, and reflect well on what I say. Now I will explain this in detail for you."

大慧白佛言：「善哉！世尊！唯然受教。」

> "Mahamati said to the Buddha: 'Excellent, World-Honored One! I humbly accept your teachings.'"

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 said to Mahamati, "Emptiness itself is the domain where false imagination dwells. Mahamati, those who cling to the nature of false imagination speak of emptiness, non-arising, non-duality, and the absence of intrinsic nature. Mahamati, I will now briefly explain the seven kinds of emptiness: (1) emptiness of characteristics, (2) emptiness of intrinsic nature, (3) emptiness of actions, (4) emptiness of non-actions, (5) emptiness of all things being beyond words, (6) the great emptiness of the ultimate truth and sacred wisdom, and (7) the emptiness of this-and-that. What is emptiness of characteristics? It means that all things lack both individual and shared characteristics. By observing how they are formed through a continuous chain of causes and conditions, you see that there is no fixed nature, and thus individual and shared characteristics do not arise. Since neither self nor other has an intrinsic nature, characteristics cannot be maintained. Therefore, it is said that all things are empty in their characteristics. This is emptiness of characteristics. What is emptiness of intrinsic nature? It means that the intrinsic nature of things does not arise on its own. Therefore, it is said that all things are empty in their intrinsic nature. This is emptiness of intrinsic nature. What is emptiness of actions? It means that the five aggregates are separate from any sense of self or what belongs to self. They are produced by causes, and arise from the activities of conditioned actions. This is emptiness of actions. Moreover, Mahamati, this very emptiness of actions, being established through a chain of dependent origination and having no intrinsic nature of its own, is called emptiness of non-actions. What is emptiness of all things being beyond words? It means that false imagination has no substance that can be put into words, so all things are free from verbal expression. This is emptiness of all things being beyond words. What is the great emptiness of the ultimate truth and sacred wisdom? It means that when one realizes self-awakened sacred wisdom, all habitual tendencies arising from erroneous views are completely emptied. This is the great emptiness of the ultimate truth and sacred wisdom. What is the emptiness of this-and-that? It means that in one thing, there is an absence of another thing. This is emptiness of this-and-that. For example, Mahamati, in Mrigara's mother's dwelling, there are no elephants, horses, cows, or sheep, while there certainly are monks. So we can say it is empty of those animals, but it is not empty of its own nature as a dwelling, nor are the monks empty of their own nature as monks. The emptiness does not exist elsewhere due to the absence of elephants and horses. Rather, this is a matter of the inherent characteristics of things themselves. When something lacks another particular thing within it, that is emptiness of this-and-that. This completes the explanation of the seven kinds of emptiness. The emptiness of this-and-that is the coarsest kind, so you should stay away from it. Mahamati, non-arising does not mean things do not arise at all—except when one abides in meditative absorption. This is called non-arising. The absence of intrinsic nature is itself non-arising. When intrinsic nature is absent, momentary continuity and flow, as well as the manifestation of different forms, also cease. All things lack intrinsic nature, therefore all things are free from intrinsic nature. What is non-duality? It means that all things, like hot and cold, long and short, black and white, are not truly separate. Mahamati, all things are non-dual. Nirvana is not one thing, and samsara another; samsara is not one thing, and nirvana another. This is because they arise as opposites with a common cause for their existence. Therefore, this is called non-duality. Just as nirvana and samsara are non-dual, so too are all things. Thus, you should diligently study and cultivate emptiness, non-arising, non-duality, and the state of being free from intrinsic nature."

爾時，世尊欲重宣此義而說偈言：

> At that time, the World-Honored One, wishing to restate this teaching more clearly, spoke these verses:

「我常說空法， 遠離於斷常，生死如幻夢， 而彼業不壞。虛空及涅槃， 滅二亦如是，愚夫作妄想， 諸聖離有無。」

> "I always speak of the truth of Emptiness, Far from the extremes of permanence and annihilation. Life and death are like illusions and dreams, Yet karma's effects are never destroyed. Emptiness, like space itself, and Nirvana, And the cessation of both are also the same. Foolish people cling to conceptual thinking, But the wise are free from notions of 'is' and 'is not.'"

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 addressed the great Bodhisattva Mahamati: "Mahati, emptiness, uncreatedness, non-duality, and the absence of intrinsic nature — these are the principles that pervade all the scriptures of the Buddhas. Every sutra explains this meaning. All the scriptures are explained according to the hopes and wishes of sentient beings, showing and distinguishing these principles. But the true reality does not lie in the words themselves. It is like a mirage of water that deceives a herd of deer. The deer imagine that there is water there, but there is no water at all. In the same way, all the teachings in the scriptures are given to bring joy to the ignorant, not because the true wisdom of the saints is contained in the words themselves. Therefore, you should rely on the meaning, not get attached to the words."

## 楞伽阿跋多羅寶經卷第一

> Lankavatara Sutra, Chapter 1