English
and the palate as well. Mahamati inquired: "Bhagavan, are discrimination and words different or the same? What is the case?" Some always think that these two are the same because the discrimination of consciousness and the sound produced by the action of the palate, etc., are the same as the nature of letters. The noble Mahamati asked about discrimination, and the All-Knowing One also answered: "Mahamati, words are neither different from nor the same as discrimination." Why are they not allowed to be different and the same? This is because the All-Knowing One, who is supremely pure and free from attachment, proves it by the power of words. What is the reason for this? For example, because of the nature arising from its cause, Mahamati, words arise from discrimination. Words arise from the cause of discrimination, because it is the nature of the result. Mahamati, if this word is different from discrimination, then it does not arise from the cause of discrimination. If it is the same, then the word will not make the meaning clear. But it does make the meaning clear, so it is neither different nor the same. If discrimination is not the cause, but arises from something else, then at that time the word will not arise from discrimination. If it is not different from it when it arises, then there will be no difference between cause and effect. If it is the same, then it is not the result and not the cause, because discrimination belongs to consciousness, and sound is produced by the action of the palate, etc., and is perceived by ear consciousness, so they appear separately as the difference between cause and effect. As it appears in the prophetic scriptures: Sounds, those who take sounds, The sound experts understand as two: One is the characteristic of sound, And the second uses the two to express meaning. Just as rubbing wood produces fire, It appears through other causes, Similarly, the sound residing in the mind, Is the cause of the listeners. Initially, difference is distinguished by wisdom, Some grasp the meaning, When the causes are reversed, The sound does not grasp the meaning. So it is said.
Chinese
一切智者的語音從身體分離，剩餘的以增長之聲顯現，這是聲論者們所考察的，他們將聲音和意義從無有差別轉為有差別，並且認為聲音和意義真實地安住於一體。他們思維差別和無差別，因此聖者大慧這樣請問。聲論者們的宗義是：無始的梵音是常恆的，任何真實的字句，都是從意義的事物中產生的，是對所行之處的辨別。如果不是這樣理解，而是以意的分別，以及以舌等的作用來證成，並以耳的識來使聲音清晰，這些就不是無有差別，而是如同夢境、幻術和有眼翳的兩個人所見的兩個月亮一樣，這種名言是為了區分顯現。因此，這個輪迴就是心性，由於其他相續的力量，執著於自身相續的擾亂，並且應當說明言說者和所言說、作者和所作者之間的關聯。當以智慧分析而了知應知之事物被區分之時，由於無所緣而無有思維，並且無有顯現，在無二的勝義諦中，自性光明，不分別有事和無事，以無分別的領悟，自性安住。當被大悲的習氣所驅使時，與顯現一同，在清淨的世間禪定中，一切智者安住之時，為眾生宣說無常、痛苦、不淨和空性的法。現在，以各種形象的根，為了廣泛地證成辯論之處的意義、原因和例子的差別。又，大慧請問：世尊，是詞句本身是勝義諦嗎？還是詞句所表達的內容是勝義諦呢？這是什麼呢？其意是，寂靜者和持明咒的極端論者們，認為咒語的自性之聲才是勝義諦。即：咒語的自性是有心者，同樣宣說兩種補特伽羅，超越咒語者和咒語，以及自在
English
The speech of the all-knowing separates from the body, and the remainder appears as an increasing sound. This is what the sound proponents examine, distinguishing between sound and meaning where there is no difference, and asserting that sound and meaning truly abide as one. They contemplate difference and non-difference, and therefore, the noble Mahamati asks in this way. The tenets of the sound proponents are: the beginningless Brahman sound is constant, and any true letters arise from the objects of meaning, distinguishing where to go. If it is not understood in this way, but is established by the mind's discrimination and the actions of the tongue, etc., and the sound is made clear by the ear's consciousness, these are not without difference, but like the two moons seen by two people with cataracts, this term is to distinguish appearances. Therefore, this samsara is mind itself, clinging to the disturbances of one's own continuum due to the power of other continuums, and the connection between the speaker and what is spoken, the agent and what is done, should be explained. When what is to be known is distinguished by analyzing with wisdom, at that time, due to having no object, there is no thought, and there is no appearance. In the non-dual ultimate truth, the self-luminous nature abides by itself with non-discriminating understanding, without discriminating between things and non-things. When urged by the habit of great compassion, together with appearances, in the pure worldly samadhi, when the all-knowing abides, he teaches beings the Dharma of impermanence, suffering, impurity, and emptiness. Now, with the powers of various forms, to extensively establish the meaning of the places of debate, the differences of causes and examples. Again, Mahamati asked: Blessed One, is the word itself the ultimate truth? Or is what is expressed by the word the ultimate truth? What is it? The meaning is that the pacifiers and the extremists who hold mantras consider the sound of the nature of mantras to be the ultimate truth. That is: the nature of mantras is sentient, similarly proclaiming two kinds of individuals, the one who transcends mantras and mantras, and the independent
Chinese
最殊胜的有两种。持明咒者说“嗡”等是胜义谛。如其所愿地说：以“嗡”（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）一个字圆满。谁念诵，对我来说，成为随念者。他舍弃身体后，将走向最殊胜的去处。如是说。与胜义谛相关联，故名胜义谛。薄伽梵开示说：大智慧的词语，也不是胜义谛。词语所要表达的，也不是胜义谛。一切智者对此作何理解呢？声音和意义是二相，因此不是胜义谛。显现和合的蕴的自性，如梦、幻术、阳焰等显现一般。胜义谛是胜义，是圣者们的安乐所表达之处。胜义谛圣者的安乐所在，是修行所行的胜义谛。词语以共相的方式诠释胜义谛，因此不是胜义谛。一切智者所证悟的，是圣者各自自证智所证悟的，不是以词语的方式进行分别的心的行境。无思无相，胜义谛的真谛是无二且自性光明的法性。它不分别有实和无实，因此不是分别的行境。词语是生灭无常等，一切智者开示刹那生灭。如钹的响声一般，词语刚产生就消失，因为不可见。词语的意义以其他相似的方式出现，因此会产生“就是这个”的认识。不是从常法中产生，如头发和草等被割断后也会生长。安住也不可能显现，因为在初始和最终之时，它的果不可见。如何能对安住进行分别呢？因此，这是对年轻外道所说之语的回应。他所作的是：如谁人知晓唯一，反复熟悉是
English
The most excellent has two aspects. Those who hold the vidyā-mantras say that "Oṃ" and so on are the ultimate truth. As they wish to relate, they say: "Oṃ" (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) is complete with a single letter. Whoever recites it, for me, becomes a follower. After abandoning the body, he will go to the most excellent place. Thus it is said. Because it is related to the ultimate truth, it is called the ultimate truth. The Bhagavan taught: Words of great wisdom are also not the ultimate truth. What is to be expressed by words is also not the ultimate truth. What does the All-Knowing One understand by this? Sound and meaning are of two aspects, therefore they are not the ultimate truth. The nature of the aggregates together with appearances is like the appearances of dreams, illusions, mirages, and so on. The truth of the noble ones is the ultimate truth, which is where the bliss of the noble ones is expressed. The ultimate truth, the bliss of the noble ones, is the ultimate truth practiced through meditation. Words describe the ultimate truth in a general way, therefore it is not the ultimate truth. What the All-Knowing One realizes is to be realized by the self-aware wisdom of each noble one, and it is not the object of the mind that distinguishes in the form of words. Without thought and without appearance, the true essence of the ultimate truth is the dharmatā that is non-dual and naturally luminous. It does not distinguish between existence and non-existence, therefore it is said not to be the object of distinction. Words are born and perish and are impermanent, and so on. The All-Knowing One teaches that they perish in an instant. Like the sound of a cymbal, words perish as soon as they arise, because they are invisible. The meaning of words appears in other similar ways, so the recognition "This is it" arises. It does not arise from permanence, just as hair and grass grow even after being cut. Manifest clarity in abiding is also not possible, because its fruit is invisible at the beginning and the end. How can abiding be distinguished? Therefore, this is a response to the words spoken by a young heretic. What he does is: Like someone who knows only one, repeated familiarity is
Chinese
时之差别无有别，如是语亦无有别。如何渐次唯一性，虽往差别境域中，然不分别境之别，如是语亦不分别。如是说，长短之字母即是此，盛衰之天授即是此，以法差别故，法处无有差别。事物自性非为实，欲之形相恒常者，次第与顿入，词之形相无有他。如是于杂色，如欲而执持，事物种种如是亦，不分别种种差别，以依于无显现词故，于彼境是所取，词等虚空常住者，能作差别作用也。如是者，破斥者谓，词与字等不显现差别故，无有可学习者。法处之盛衰等差别法之分类，如何能成常恒？然若诸法不显示彼之差别，则于彼初时与末时，如何能成为分别差别之法？若彼不能成为分别差别，则于彼法处，若无彼等法之差别，则如何安立为差别耶？或非差别耶？是故，若以差别分别法与法处之差别，则如何能说为一？眼识无有教示说，一形非一也。若如是形为唯一者，则众多又如何能成众多？是故，成为阐述一与多之名言之机会也。然不转变为差别者，谓词之诸义，能分别显示义之作用显现为差别也。字母与词与言说与语等，乃互相依赖，依于共同趣入义之相而生起，然并非唯一显现不二之胜义，以彼非词之境域故。如何耶？谓以相而作共同义之陈述也。以与作他相连故，我乃觉知为词，以词之声亦于他，能知词之义，彼
English
The difference of time is without distinction, so is speech without distinction. How can the gradual oneness, though going to different realms, not distinguish the difference of realms, so does speech not distinguish. Thus it is said, the long and short letters are this, the flourishing and declining given by the gods are this, because of the difference of dharma, the dharma-place has no difference. Things are not real in their own nature, the constant form of desire, entering gradually and suddenly, the form of words has no other. As in mixed colors, one grasps as desired, various things are also as they are, not distinguishing various differences, because relying on the unmanifested words, in that realm it is what is taken, words and the like are the constant dwellers of space, able to make different functions. As for that, the refuter says, because words and letters do not appear different, there is nothing to be learned. How can the classification of different dharmas such as the flourishing and declining of dharma-place become constant? But if the dharmas do not show its difference, then how can it become a dharma that distinguishes difference at its beginning and end? If it cannot become distinguishing difference, then in that dharma-place, if there is no difference of those dharmas, then how can it be established as difference? Or not difference? Therefore, if one distinguishes the difference between dharma and dharma-place by difference, then how can one say it is one? The eye consciousness has no teaching saying, one form is not one. If such a form is the only one, then how can many become many? Therefore, it becomes an opportunity to explain the terms of one and many. But what does not turn into difference is that the meanings of words can distinguish and show the function of meaning as difference. Letters and words and speech and language and the like are mutually dependent, arising depending on the sign of commonly entering meaning, but it is not the only one that manifests the non-dual ultimate meaning, because it is not the realm of words. How is it? It is to make a statement of common meaning with a sign. Because it is connected with making another, I perceive it as a word, with the sound of the word also in another, one can know the meaning of the word, that.