了妄明真分第二
Chapter 2: Understanding Illusion to Realize Truth
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。復次有七種第一義。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。此是過去未來現在諸如來應供等正覺性自性第一義心。
Furthermore, Mahamati, there are seven kinds of intrinsic nature. They are: the intrinsic nature of the origin of suffering, the intrinsic nature of essential nature, 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.
Furthermore, there are seven kinds of ultimate truth. They are: the realm of mind, the realm of wisdom, the realm of understanding, the realm of view, the realm beyond dualistic views, the realm beyond the stages of the disciples, and the realm personally attained by the Tathagata. This is the mind of the intrinsic nature and ultimate truth of all Tathagatas, the Worthy Ones, the Fully Enlightened Ones, of the past, future, and present.
(此是梵音肝栗大謂如樹木心非念慮心念慮心梵音女質多)。
(This is the Sanskrit word "hṛd." It refers to the heart of a tree, not the thinking mind. The thinking mind is called "citta" in Sanskrit.).
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。
With the mind of ultimate truth regarding the nature of all things, they accomplish the Tathagata's worldly, transcendent, and supremely transcendent teachings. With the noble eye of wisdom, they enter into and establish the understanding of individual and shared characteristics. As they establish this, they do not share in the corrupted views debated by non-Buddhist teachers.
(採諸境而集於心曰集心生則性生曰性性生而相現曰相四大從之曰大種依他而生曰因緣因而作曰緣覺性圓照曰成如如真相中不容他緣妄情生幻出諸性唯是大覺照觀真源達彼性生無非妄幻彼諸體寂本空皆是覺心自為現量知自現已乃滅幻塵幻滅覺圓即如如爾楞伽自性盖皆如此道光返照一心故曰心明心必本於燭邪之慧故曰慧用慧必貴於決斷之智故曰智有智而後正見明故曰見有正見者然後超有無故曰超二見超二見然後超佛子地故曰子地超子地已然後捨法雲之灌頂登正覺之道場故曰如來自到如來以出世心造此境界超諸塵妄過越邪宗外道不能踵其門二乘不能造其奧故曰第一義夫一心本寂烏有性相萬法皆空孰名境界然如來言自性不同皆以識破外塵故言第一義不同皆以超然全真故惟其外塵不染獨爾全真如來成就心法者實出於此故曰第一義心)。
(Gathering conditions from all realms and collecting them in the mind is called "mind." When the mind arises, nature arises; this is called "nature." When nature arises, appearances manifest; this is called "appearances." The four great elements arise from this and are called "great seeds." Arising in dependence on other things is called "causes and conditions." Awakening as a result of causes is called "pratyekabuddha enlightenment." The perfect illumination of nature is called "accomplishment." Within the reality of Thusness, there is no room for anything else. When illusory conditions and false emotions arise, various natures appear as illusions. Only by the great enlightenment's illumination of the true source can one reach the point where all arising natures are seen as nothing but false illusions. All those bodies, still and empty in their essence, are only the mind's own manifestations. By knowing this self-manifestation, one extinguishes the dust of illusion. With the extinction of illusion and the perfect realization of enlightenment, one abides in Thusness. The inherent nature of the Lankavatara is entirely like this. The Way's light returns to illuminate the one mind—thus it is called "mind's clarity." Mind's clarity must be rooted in the wisdom that discerns illusion, so it is called "wisdom's function." Wisdom's function must value the decisive discernment known as "insight." With insight, right view becomes clear—hence "view." One with right view then transcends existence and non-existence—hence "transcending dual views." Having transcended dual views, one transcends the stage of the Buddha's disciples—hence "stage of disciples." Having transcended the stage of disciples, one then sets aside the sprinkling of Dharma-clouds and ascends to the seat of enlightenment—hence "the Tathagata's own arrival." The Tathagata, with a mind that has gone beyond the world, creates this realm, transcending all dust and illusion, going beyond false schools. Outsiders cannot enter its gate, and the two vehicles cannot fathom its depths—hence it is called "the ultimate meaning." The one mind is originally still—how could there be natures or appearances? All dharmas are empty—what could be called a realm? Yet when the Tathagata speaks of different inherent natures, it is always to awaken us to the external dust of illusion. He speaks of different ultimate meanings, always to help us transcend and realize the whole truth. Because the external dust does not taint, and only the whole truth remains, the Tathagata's accomplishment in mind-dharma truly comes from this—hence it is called "the ultimate meaning of mind.")
云何外道論惡見共。所謂自境界妄想見。
What are the harmful views shared by non-Buddhist teachers? They are the views that arise from imagining that one's own limited experience is the whole of reality.
(外道惡見於自境界但起妄想之見)。
Outsiders with wrong views, regarding their own realm, give rise only to deluded perceptions.
不覺識自心所現。分齊不通。愚癡凢夫性無性自性第一義作二見論。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。
(以三有苦滅故能覺見自心所現於所現境忽如幻化)。
大慧。若有沙門婆羅門。
(自沙門已下至妄稱一切智說皆外道見)。
欲令無種有種因果現及事時住。緣陰界入生住。或言生已滅。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。
(外道斷見於若相續等句一切破壞而斷滅之)。
所以者何。以此現前不可得。及見始非分故。
(以不見根本故曰見始非分)。
譬如破缾不作缾事。亦如焦種不作牙事。
(外道斷見於法悉如破缾焦種者)。
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。
(彼欲一切斷滅使妄想無因則無生也)。
大慧。若復說有種無種識。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。
(外道以三相承彼覺想之地轉而不自知非自覺而隨境有覺曰覺想過在己見曰自見過)。
如是愚癡凢夫惡見所害。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燄水月及夢。
(數者虛幻而謂有自性以喻妄念沙門若正見當離此也自諸餘沙門已下皆論正見與外道異)。
內外心現妄想。無始虛偽不離自心。
(所以能離彼自性者以覺知所現妄偽悉不離自心故)。
妄想因緣滅盡。離妄想說所說觀所觀。及受用建立身之藏識。於識境界攝受及攝受者不相應。
(謂之不相應則其情滅矣)。
無所有境界離生住滅。
(識境不相應則無所有矣至無所有則一切生滅離)。
自心起隨入分別。
(所謂真心任遍知也)。
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。
(謂心地如如無所開發)。
大慧。彼於一切眾生界。皆悉如幻。不勤因緣。
(不勤云者不勞心於因緣者也)。
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。
(始也覺惟心現至於度自心現則廓然無朕無智無得乃依般若而住)。
捨離彼生所作方便。
(心無依他則能離彼生之所作)。
金剛喻三摩提。隨入如來身。隨入如如化。
(化物而未嘗化故曰如如)。
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。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。
(因緣生滅皆心所造故曰心也言此悉當遠離)。
唯心直進。觀察無始虛偽過。妄想習氣因。三有思惟無所有。
(於三界思惟悉無一法可當情者故曰無所有)。
佛地無生。
(至於佛地萬法無生)。
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。
(謂以十地漸次觀眾生心量隨根而度之故如眾色摩尼)。
是故大慧。自悉檀善應當修學。
(悉檀宗也非宗人而自宗為善)。
(頌曰七般性義最精微成就如來上上機陰似破缾皆斷見性同幻焰亦湏離真心直進非他物佛地無生更莫疑從此始隨心量度宛如隨眾色摩尼)。