Chinese
大慧！复有余外道见，计着色空事形处横法，不能善知虚空分齐，言色离虚空，起分齐见妄想。大慧！虚空是色，随入色种。大慧！色是虚空持所持处所建立，性色空事，分别当知。大慧！四大种生时，自相各别，亦不住虚空，非彼无虚空。如是，大慧！观牛有角，故兔无角。大慧！又牛角者，析为微尘，又分别微尘，刹那不住，彼何所观故而言无耶？若言观余物者，彼法亦然。” 尔时世尊告大慧菩萨摩诃萨言：“当离兔角牛角，虚空形色，异见妄想。汝等诸菩萨摩诃萨，当思惟自心现妄想，随入为一切刹土最胜子，以自心现方便而教授之。” 尔时世尊欲重宣此义，而说偈言： “色等及心无， 色等长养心， 身受用安立， 识藏现众生。 心意及与识， 自性法有五， 无我二种净， 广说者所说。 长短有无等， 展转互相生， 以无故成有， 以有故成无。 微尘分别事， 不起色妄想， 心量安立处， 恶见所不乐。 觉想非境界， 声闻亦复然， 救世之所说， 自觉之境界。” 尔时大慧菩萨为净自心现流故，复请如来，白佛言：“世尊！云何净除一切众生自心现流？为顿为渐耶？” 佛告大慧：“渐净非顿。如庵罗果，渐熟 现代汉语译本 大慧（Mahamati，菩萨名）！还有其他外道，执着于色、空、事物形态、处所和横向的法，不能很好地理解虚空的界限，说色离开了虚空，从而产生分别的见解和妄想。大慧！虚空就是色，随顺进入色的种子。大慧！色是虚空所持、所持之处、所建立的，色的自性是空，这些事理应当分别了解。大慧！四大种（地、水、火、风）产生时，各自的体相各不相同，也不住在虚空中，但也不是没有虚空。就像这样，大慧！观察到牛有角，所以认为兔子没有角。大慧！而且牛角，如果分析成微尘，又进一步分别微尘，刹那不停留，他们观察的是什么，所以说没有呢？如果说观察的是其他事物，那么其他法也是这样。' 这时，世尊告诉大慧菩萨摩诃萨说：‘应当远离兔子角、牛角、虚空、形色等不同的见解和妄想。你们这些菩萨摩诃萨，应当思维自己内心显现的妄想，随顺进入一切刹土，成为最殊胜的佛子，用自己内心显现的方便法门来教导众生。’ 这时，世尊想要再次宣说这个道理，就说了偈语： ‘色等以及心， 色等滋养心， 身体受用安立， 识藏显现众生。 心意以及识， 自性法有五， 无我二种清净， 这是广说者所说。 长短有无等， 辗转互相生， 因为没有才成有， 因为有才成无。 微尘分别事， 不起色的妄想， 心量安立之处， 是恶见者所不喜欢的。 觉悟和想象不是境界， 声闻也是这样， 这是救世者所说的， 是自觉的境界。’ 这时，大慧菩萨为了清净自己内心显现的流注，再次请问如来，对佛说：‘世尊！如何清净去除一切众生自己内心显现的流注？是顿悟还是渐悟呢？’ 佛告诉大慧：‘是渐次清净，不是顿悟。就像庵罗果（Amra，一种水果），逐渐成熟。’
English
English version Mahamati (name of a Bodhisattva)! Furthermore, there are other non-Buddhist adherents who are attached to form, emptiness, the shapes of things, locations, and horizontal dharmas. They are unable to properly understand the boundaries of emptiness, and they say that form is separate from emptiness, thus giving rise to discriminating views and delusions. Mahamati! Emptiness is form; it follows and enters into the seed of form. Mahamati! Form is what is held by emptiness, the place where it is held, and what is established. The nature of form is emptiness; these matters should be understood distinctly. Mahamati! When the four great elements (earth, water, fire, and wind) arise, their individual characteristics are each different, and they do not abide in emptiness, but it is not that there is no emptiness there. Just like this, Mahamati! Observing that a cow has horns, one concludes that a rabbit has no horns. Mahamati! Moreover, if a cow's horn is analyzed into dust motes, and these dust motes are further analyzed, they do not remain for even an instant. What is it that they are observing, that they say there is nothing? If they say they are observing other things, then other dharmas are also like this.' At that time, the World Honored One said to the Bodhisattva-Mahasattva Mahamati: 'You should abandon the different views and delusions regarding rabbit horns, cow horns, emptiness, and form. You Bodhisattva-Mahasattvas should contemplate the delusions that appear in your own minds, follow and enter into all Buddha-lands, become the most excellent children of the Buddhas, and teach beings with the expedient methods that appear in your own minds.' At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses: 'Form and so forth, and the mind, are without substance, Form and so forth nourish the mind, The body, enjoyment, and establishment, The Alaya-consciousness manifests sentient beings. Mind, intellect, and consciousness, The self-nature dharmas are five, No-self and two kinds of purity, Are what the expounder speaks of. Long, short, existent, non-existent, and so forth, Arise from each other in turn, Because of non-existence, existence is established, Because of existence, non-existence is established. Analyzing dust motes, Does not give rise to delusions about form, The place where the measure of the mind is established, Is not pleasing to those with evil views. Awakening and imagination are not the realm, Of the Shravakas either, What the savior of the world speaks of, Is the realm of self-realization.' At that time, Bodhisattva Mahamati, in order to purify the flow of his own mind's manifestations, again requested the Tathagata, saying to the Buddha: 'World Honored One! How does one purify and remove the flow of all sentient beings' own mind's manifestations? Is it gradual or sudden?' The Buddha said to Mahamati: 'It is gradual purification, not sudden. Like an Amra fruit (a type of fruit), it ripens gradually.' --------------------------------------------------------------------------------
Chinese
非顿；如来净除一切众生自心现流，亦复如是，渐净非顿。譬如陶家造作诸器，渐成非顿；如来净除一切众生自心现流，亦复如是，渐净非顿。譬如大地渐生万物，非顿生也；如来净除一切众生自心现流，亦复如是，渐净非顿。譬如人学音乐书画种种伎术，渐成非顿；如来净除一切众生自心现流，亦复如是，渐净非顿。譬如明镜，顿现一切无相色像；如来净除一切众生自心现流，亦复如是，顿现无相、无有所有清净境界。如日月轮，顿照显示一切色像；如来为离自心现习气过患众生，亦复如是，顿为显示不思议智最胜境界。譬如藏识，顿分别知自心现及身安立受用境界；彼诸依佛，亦复如是，(依者胡本云津腻，谓化佛是真佛气分也)。顿熟众生所处境界，以修行者安处于彼色究竟天。譬如法佛所作依佛，光明照曜。自觉圣趣，亦复如是，彼于法相有性无性恶见妄想，照令除灭。大慧！法依佛，说一切法，入自相共相自心现习气因，相续妄想自性计着因，种种无实幻，种种计着，不可得。 “复次，大慧！计着缘起自性，生妄想自性相。大慧！如工幻师，依草木瓦石作种种幻，起一切众生若干形色，起种种妄想。彼诸妄想亦无真实。如是，大慧！依缘起自性，起妄想自性。种种妄想心，种种想行事妄想相，计着 现代汉语译本 非顿（非立即）：如来净化一切众生自心显现的流转，也是如此，逐渐净化而非立即完成。譬如陶工制作各种器皿，逐渐成形而非立即完成；如来净化一切众生自心显现的流转，也是如此，逐渐净化而非立即完成。譬如大地逐渐生长万物，不是立即生长出来；如来净化一切众生自心显现的流转，也是如此，逐渐净化而非立即完成。譬如人学习音乐、书法、绘画等各种技艺，逐渐成就而非立即完成；如来净化一切众生自心显现的流转，也是如此，逐渐净化而非立即完成。譬如明亮的镜子，立即显现一切无相的色像；如来净化一切众生自心显现的流转，也是如此，立即显现无相、无所有（没有任何执着）的清净境界。如日月轮，立即照耀显示一切色像；如来为了使远离自心显现的习气过患的众生，也是如此，立即为他们显示不可思议智慧的最殊胜境界。譬如藏识（Alaya-vijñana），立即分别知晓自心显现以及身体安立受用的境界；那些依佛（Nirmaņakāya），也是如此，立即成熟众生所处的境界，使修行者安住于彼色究竟天（Akanistha）。譬如法佛（Dharmakāya）所作的依佛，光明照耀。自觉圣趣，也是如此，对于法相有性无性的恶见妄想，照耀使其除灭。大慧（Mahamati）！法依佛，说一切法，进入自相共相自心现习气因，相续妄想自性计着因，种种无实幻，种种计着，不可得。 ‘复次，大慧（Mahamati）！计着缘起自性，生妄想自性相。大慧（Mahamati）！如工幻师，依草木瓦石作种种幻，起一切众生若干形色，起种种妄想。彼诸妄想亦无真实。如是，大慧（Mahamati）！依缘起自性，起妄想自性。种种妄想心，种种想行事妄想相，计着’
English
English version Not immediately; the Tathagata purifies the flow of self-mind manifestation of all sentient beings, and so it is, gradually purifying, not immediately. For example, a potter making various vessels, gradually forming, not immediately; the Tathagata purifies the flow of self-mind manifestation of all sentient beings, and so it is, gradually purifying, not immediately. For example, the earth gradually produces all things, not immediately; the Tathagata purifies the flow of self-mind manifestation of all sentient beings, and so it is, gradually purifying, not immediately. For example, a person learning music, calligraphy, painting, and various skills, gradually achieving, not immediately; the Tathagata purifies the flow of self-mind manifestation of all sentient beings, and so it is, gradually purifying, not immediately. For example, a bright mirror immediately reflects all formless appearances; the Tathagata purifies the flow of self-mind manifestation of all sentient beings, and so it is, immediately revealing the formless, the non-existent (without any attachment), the pure realm. Like the sun and moon, immediately illuminating and displaying all forms; the Tathagata, in order to liberate sentient beings from the habitual defects of self-mind manifestation, immediately reveals to them the most supreme realm of inconceivable wisdom. For example, the Alaya-vijñana (store consciousness) immediately distinguishes and knows the realm of self-mind manifestation and the enjoyment of the established body; those Nirmaņakāya (Transformation Body), are also like that, immediately maturing the realm where sentient beings dwell, enabling practitioners to abide in the Akanistha (highest form realm). For example, the Nirmaņakāya (Transformation Body) created by the Dharmakāya (Dharma Body), shines with light. Self-aware of the holy path, it is also like that, illuminating and eliminating the evil views and delusions about the existence or non-existence of the Dharma characteristics. Mahamati (Great Wisdom)! The Dharma-Nirmaņakāya speaks all Dharmas, entering the causes of self-characteristics, common characteristics, self-mind manifestation, and habitual tendencies, the causes of continuous delusion and attachment to self-nature, various unreal illusions, and various attachments, which are unattainable. 'Furthermore, Mahamati (Great Wisdom)! Attachment to the nature of dependent origination gives rise to the appearance of delusional nature. Mahamati (Great Wisdom)! Like a magician, using grass, wood, tiles, and stones to create various illusions, producing various forms and colors of all sentient beings, giving rise to various delusions. Those delusions are also not real. Likewise, Mahamati (Great Wisdom)! Based on the nature of dependent origination, delusional nature arises. Various delusional minds, various thoughts, actions, and delusional appearances, are attached to.' --------------------------------------------------------------------------------
Chinese
习气妄想。大慧！是为妄想自性相生。大慧！是名依佛说法。大慧！法佛者，离心自性相，自觉圣所缘境界，建立施作。大慧！化佛者，说施、戒、忍、精进、禅定，及心智慧。离阴界入，解脱识相分别。观察建立，超外道见，无色见。大慧！又法佛者，离攀缘，所缘离，一切所作根量相灭，非诸凡夫、声闻、缘觉、外道计着我相所著境界，自觉圣究竟差别相建立。是故，大慧！自觉圣差别相，当勤修学，自心现见，应当除灭。 “复次，大慧！有二种声闻乘通分别相，谓：得自觉圣差别相，及性妄想自性计著相。云何得自觉圣差别相声闻？谓无常、苦、空、无我境界。真谛离欲寂灭，息阴界入自共相，外不坏相如实知，心得寂止。心寂止已，禅定、解脱三昧，道果正受解脱，不离习气、不思议变易死，得自觉圣乐住声闻；是名得自觉圣差别相声闻。大慧！得自觉圣差别乐住菩萨摩诃萨，非灭门乐正受乐，顾愍众生及本愿不作证。大慧！是名声闻得自觉圣差别相乐。菩萨摩诃萨，于彼得自觉圣差别相乐，不应修学。大慧！云何性妄想自性计著相声闻？所谓大种：青黄赤白，坚湿暖动，非作生自相共相。先胜善说，见已，于彼起自性妄想。菩萨摩诃萨，于彼应知应舍，随入法无我想，灭人无我相见，渐次诸地相续 现代汉语译本 习气妄想（Vāsanā-vikalpa）。大慧（Mahamati）！这就是妄想自性相的产生。大慧！这叫做依据佛的说法。大慧！法佛（Dharma-Buddha）是指，远离心自性相，在自觉圣者所缘的境界中，建立和施作。大慧！化佛（Nirmāṇa-Buddha）是指，宣说布施（dāna）、持戒（śīla）、忍辱（kṣānti）、精进（vīrya）、禅定（dhyāna），以及心的智慧（prajñā）。远离五阴（skandha）、十二界（āyatana）、十八入（dhātu），解脱对识相的分别。观察和建立，超越外道的见解，以及无色界的见解。大慧！还有，法佛是指，远离攀缘，所缘也远离，一切所作的根源和度量之相都灭尽，不是那些凡夫、声闻（Śrāvaka）、缘觉（Pratyekabuddha）、外道所计着于我相的境界，而是在自觉圣者究竟差别的相上建立。因此，大慧！对于自觉圣者差别的相，应当勤奋修学，对于自心所显现的，应当除灭。 ‘再者，大慧！有两种声闻乘（Śrāvakayāna）通达分别的相，即：获得自觉圣者差别相，以及对自性妄想的自性计着相。什么叫做获得自觉圣者差别相的声闻呢？就是指无常（anitya）、苦（duḥkha）、空（śūnyatā）、无我（anātman）的境界。真谛（satya）是离欲寂灭，止息五阴、十二界、十八入的自相和共相，对外在不坏的相如实了知，心得寂止。心寂止后，通过禅定（dhyāna）、解脱（vimoksha）三昧（samādhi），道果（mārga-phala）正受（samyak-pratīpatti）解脱，但不离习气（vāsanā）、不可思议的变易死，获得自觉圣者安乐住的声闻；这叫做获得自觉圣者差别相的声闻。大慧！获得自觉圣者差别安乐住的菩萨摩诃萨（Bodhisattva-mahāsattva），不是灭门乐的正受乐，而是顾念众生以及本来的誓愿而不作证。大慧！这叫做声闻获得自觉圣者差别相的乐。菩萨摩诃萨，对于那种获得自觉圣者差别相的乐，不应当修学。大慧！什么叫做自性妄想自性计着相的声闻呢？就是所谓四大种（mahābhūta）：青黄赤白，坚湿暖动，不是造作产生的自相和共相。先胜善说，见到后，对于那些生起自性妄想。菩萨摩诃萨，对于那些应当知晓和舍弃，随顺进入法无我（dharma-nairātmya），灭除人无我相的见解，渐次在各个地（bhūmi）上相续。’