English
English version: The Buddha said: 'Wise one, because the self-nature of the five dharmas (five aggregates) of mind, consciousness, and intellect is empty. Mahamati! Bodhisattva-Mahasattvas should be skilled at distinguishing that all dharmas are without self. Bodhisattva-Mahasattvas who are skilled at understanding dharma-no-self will soon attain the observation of no-thing-ness of the first ground Bodhisattva. Observing the characteristics of the ground, opening up to enlightenment, and generating joy. Progressing gradually, surpassing the characteristics of the nine grounds, and attaining the Dharmamegha (cloud of dharma) ground. There, establishing immeasurable precious and adorned great precious lotus king images, great precious palaces, which arise from the practice of the realm of illusory self-nature, and the Bodhisattva sits there. Surrounded by retinues of supreme sons of the same likeness, who come from all Buddha-lands (Buddhaksetra), the Buddhas anoint the crown of their heads with their hands, just as a wheel-turning sage king (cakravartin) anoints the crown of the head of his crown prince. Surpassing the ground of Buddha-sons, reaching the realm of self-awakened holy dharma, they will attain the self-existent Dharma-body of the Tathagata. Because they see dharma-no-self, this is called the characteristic of dharma-no-self. You Bodhisattva-Mahasattvas should study this.' At that time, Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! Please explain the characteristics of establishment and defamation, so that I and all the Bodhisattva-Mahasattvas can be free from the two extreme views of establishment and defamation, and quickly attain anuttara-samyak-sambodhi. Having awakened, we will be free from the views of eternal establishment and annihilationist defamation, and will not defame the true Dharma.' At that time, the World Honored One, having accepted the request of Mahamati Bodhisattva, spoke the following verse: 'Establishment and defamation, Have no such mental measure, Establishment of body and enjoyment, And the mind cannot know, Foolish and without wisdom, Establishment and defamation.' At that time, the World Honored One further elaborated on the meaning of this verse, and said to Mahamati: 'There are four kinds of establishment of what is non-existent as existent. What are the four? They are: establishment of non-existent characteristics, establishment of non-existent views, establishment of non-existent causes, and establishment of non-existent nature. These are called the four kinds of establishment. And defamation refers to, with regard to what they have established, not obtaining it, observing incorrectly, and giving rise to defamation. This is called the characteristic of establishment and defamation.' 'Furthermore, Mahamati! What is the characteristic of establishment of non-existent characteristics? It refers to: with regard to the aggregates (skandha), realms (dhatu), and entrances (ayatana), which are things without self-characteristics and common characteristics, giving rise to attachment, thinking 'this is like this, this is not like that'. This is called the characteristic of establishment of non-existent characteristics.' --------------------------------------------------------------------------------
Chinese
非有相建立相。此非有相建立妄想，无始虚伪过，种种习气计着生。大慧！非有见建立相者，若彼如是阴、界、入，我人众生寿命长养士夫见建立，是名非有见建立相。大慧！非有因建立相者，谓：初识无因生，后不实、如幻、本不生。眼色眼界念前生，生已实已还坏，是名非有因建立相。大慧！非有性建立相者，谓：虚空、灭、般涅槃、非作，计着性建立。此离性非性，一切法如兔马等角，如垂发现，离有非有，是名非有性建立相。建立及诽谤，愚夫妄想，不善观察自心现量，非贤圣也。是故离建立诽谤恶见，应当修学。 “复次，大慧！菩萨摩诃萨善知心、意、意识、五法、自性、二无我相，趣究竟。为安众生故，作种种类像，如妄想自性处依于缘起。譬如众色如意宝珠，普现一切诸佛刹土，一切如来大众集会，悉于其中听受经法。所谓一切法如幻、如梦、光影、水月，于一切法，离生灭断常，及离声闻、缘觉之法，得百千三昧，乃至百千亿那由他三昧。得三昧已，游诸佛刹供养诸佛。生诸天宫，宣扬三宝。示现佛身，声闻、菩萨大众围绕，以自心现量，度脱众生，分别演说外性无性，悉令远离有无等见。” 尔时，世尊欲重宣此义，而说偈言： “心量世间， 佛子观察， 种类之身， 现代汉语译本 非有相建立相：不是在‘有’的基础上建立表象。这种‘非有’的表象建立的是虚妄的想象，从无始以来就存在虚假的过失，各种各样的习气执着由此产生。大慧（Mahamati）！所谓‘非有见’建立表象，是指如果有人基于阴（skandha）、界（dhatu）、入（ayatana）这些概念，建立关于我（atman）、人（pudgala）、众生（sattva）、寿命（jiva）、长养（posa）、士夫（purusa）的见解，这就叫做‘非有见’建立表象。大慧（Mahamati）！所谓‘非有因’建立表象，是指认为最初的意识是无因而生的，后来的事物是不真实的，如幻象一般，其本质是不生的。或者认为眼（caksu）、色（rupa）、眼界（caksur-dhatu）的念头是先前产生的，产生之后，看似真实存在，最终还是会坏灭，这就叫做‘非有因’建立表象。大慧（Mahamati）！所谓‘非有性’建立表象，是指执着于虚空（akasa）、灭（nirodha）、般涅槃（parinirvana）、非作（akrta）等概念，并基于此建立‘性’。这种‘性’既不是‘有’也不是‘非有’，一切法就像兔子、马等头上的角，像垂下来的头发，既不是‘有’也不是‘非有’，这就叫做‘非有性’建立表象。建立和诽谤，都是愚夫的妄想，他们不能好好地观察自己内心的显现，不是贤圣之人。因此，应当远离建立和诽谤这些错误的见解，努力修行。 ‘再者，大慧（Mahamati）！菩萨摩诃萨（bodhisattva-mahasattva）善于了解心（citta）、意（manas）、意识（vijnana）、五法（panca-dharma）、自性（svabhava）、二无我相（dvi-nairatmya），从而趋向究竟。为了安乐众生，他们会示现各种各样的形象，就像妄想的自性依赖于缘起（pratitya-samutpada）一样。譬如，就像如意宝珠（cintamani-ratna）能显现各种各样的色彩，普遍显现一切诸佛刹土（buddha-ksetra），一切如来（tathagata）及其大众眷属都在其中听受经法。所谓一切法如幻（maya）、如梦（svapna）、如光影（pratibimba）、如水月（udaka-candra），对于一切法，要远离生灭断常的观念，以及远离声闻（sravaka）、缘觉（pratyekabuddha）的修行方法，从而获得百千种三昧（samadhi），乃至百千亿那由他（nayuta）种三昧。获得三昧之后，游历各个佛刹供养诸佛。往生到各个天宫，宣扬三宝（tri-ratna）。示现佛身，有声闻、菩萨大众围绕，以自己内心的显现，度脱众生，分别演说外境的无自性，使他们远离有无等各种见解。’ 当时，世尊（bhagavan）想要再次宣说这个道理，于是说了偈语： ‘以心量度世间，佛子应如是观察，种种不同的身相，'
English
English version Establishing appearances based on non-existence: This is not establishing appearances on the basis of 'existence'. This 'non-existence' establishes deluded imaginations, with beginningless false faults, and various habitual attachments arising from it. Mahamati! Establishing appearances based on 'views of non-existence' means that if someone, based on concepts like skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), establishes views about atman (self), pudgala (person), sattva (sentient being), jiva (life), posa (nourisher), and purusa (man), this is called establishing appearances based on 'views of non-existence'. Mahamati! Establishing appearances based on 'non-existent causes' means believing that the initial consciousness arises without a cause, and that subsequent things are unreal, like illusions, and are essentially unborn. Or believing that the thoughts of eye (caksu), form (rupa), and eye-element (caksur-dhatu) arise first, and after arising, seem real but eventually decay, this is called establishing appearances based on 'non-existent causes'. Mahamati! Establishing appearances based on 'non-existent nature' means clinging to concepts like akasa (space), nirodha (cessation), parinirvana (complete nirvana), and akrta (non-doing), and establishing 'nature' based on them. This 'nature' is neither 'existence' nor 'non-existence'. All dharmas are like the horns of rabbits and horses, like falling hair, neither 'existence' nor 'non-existence'. This is called establishing appearances based on 'non-existent nature'. Establishing and slandering are the delusions of fools, who cannot properly observe the manifestations of their own minds, and are not wise and holy people. Therefore, one should abandon these wrong views of establishing and slandering, and strive to cultivate. ‘Furthermore, Mahamati! Bodhisattva-mahasattvas (great bodhisattvas) are skilled in understanding citta (mind), manas (intellect), vijnana (consciousness), panca-dharmas (five dharmas), svabhava (own-being), and dvi-nairatmya (twofold selflessness), thereby approaching ultimate reality. For the sake of the well-being of sentient beings, they manifest various forms, just as the nature of delusion depends on pratitya-samutpada (dependent origination). For example, just as a cintamani-ratna (wish-fulfilling jewel) can manifest various colors, universally manifesting all buddha-ksetras (Buddha-fields), where all tathagatas (Thus Come Ones) and their assemblies listen to the teachings. All dharmas are like maya (illusion), svapna (dream), pratibimba (reflection), and udaka-candra (moon in water). Regarding all dharmas, one should abandon the notions of arising, ceasing, permanence, and annihilation, as well as the practices of sravakas (hearers) and pratyekabuddhas (solitary realizers), thereby attaining hundreds of thousands of samadhis (meditative absorptions), even hundreds of thousands of nayutas (a large number) of samadhis. Having attained samadhi, they travel to various Buddha-fields to make offerings to the Buddhas. They are born in various heavens, proclaiming the tri-ratna (Three Jewels). They manifest the body of a Buddha, surrounded by assemblies of sravakas and bodhisattvas, using the manifestations of their own minds to liberate sentient beings, separately explaining the non-self-nature of external objects, enabling them to abandon views of existence and non-existence.’ At that time, the Bhagavan (World-Honored One), desiring to reiterate this meaning, spoke in verse: ‘The world is measured by the mind, Buddha's disciples should observe, various kinds of bodies,' -------------------------------------------------------------------------------- 离所作行， 得力神通， 自在成就。”
Chinese
尔时，大慧菩萨摩诃萨复请佛言：“唯愿世尊为我等说一切法空、无生、无二、离自性相。我等及余诸菩萨众，觉悟是空、无生、无二、离自性相已，离有无妄想，疾得阿耨多罗三藐三菩提。” 尔时，世尊告大慧菩萨摩诃萨言：“谛听！谛听！善思念之。今当为汝广分别说。” 大慧白佛言：“善哉！世尊！唯然受教。” 佛告大慧：“空空者，即是妄想自性处。大慧！妄想自性计著者，说空、无生、无二、离自性相。大慧！彼略说七种空。谓：相空、性自性空、行空、无行空、一切法离言说空、第一义圣智大空、彼彼空。云何相空？谓：一切性自共相空，观展转积聚故；分别无性，自共相不生。自他俱性无性，故相不住，是故说一切性相空。是名相空。云何性自性空？谓：自己性自性不生，是名一切法性自性空。是故说性自性空。云何行空？谓：阴离我我所，因所成，所作业方便生。是名行空。大慧！即此如是行空，展转缘起自性无性，是名无行空。云何一切法离言说空？谓：妄想自性无言说，故一切法离言说，是名一切法离言说空。云何一切法第一义圣智大空？谓：得自觉圣智，一切见过习气空，是名一切法第一义圣智大空。云何彼彼空 现代汉语译本：‘远离一切造作的行为，获得强大的神通力量，达到自在的成就。’ 这时，大慧菩萨摩诃萨（Mahamati Bodhisattva-Mahasattva，伟大的智慧菩萨）再次向佛陀请示说：‘唯愿世尊为了我们解说一切法的空性（emptiness）、无生（non-origination）、无二（non-duality）、远离自性之相（devoid of self-nature）。我们以及其他的菩萨众，在觉悟到这空性、无生、无二、远离自性之相后，就能远离有和无的虚妄分别，迅速证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’ 这时，世尊告诉大慧菩萨摩诃萨说：‘仔细听！仔细听！好好地思考！现在我将为你详细地分别解说。’ 大慧菩萨对佛说：‘太好了！世尊！我们一定遵从教诲。’ 佛告诉大慧：‘所谓的空性，就是虚妄分别的自性所在之处。大慧！执着于虚妄分别自性的人，才需要说空性、无生、无二、远离自性之相。大慧！我略说七种空性，即：相空（form emptiness）、性自性空（own-nature emptiness）、行空（action emptiness）、无行空（non-action emptiness）、一切法离言说空（emptiness of all dharmas being beyond expression）、第一义圣智大空（great emptiness of the supreme wisdom of the noble ones）、彼彼空（emptiness of each and every thing）。什么是相空呢？就是一切事物的自相和共相都是空性的，因为观察到它们是辗转积聚而成的；由于分别而认为它们有自性，但自相和共相实际上是不生的。自己、他人以及两者共同的自性都是无自性的，所以相是不会停留的，因此说一切事物的相是空性的。这叫做相空。什么是性自性空呢？就是自己的自性是不生的，这叫做一切法的性自性空。所以说性自性空。什么是行空呢？就是五阴（skandhas，色、受、想、行、识）离开了我和我所，是由因缘所生，由所造作的行为方便而生。这叫做行空。大慧！就是这样，这样的行空，是辗转缘起而自性无生的，这叫做无行空。什么是一切法离言说空呢？就是虚妄分别的自性是无法用语言表达的，所以一切法都离开了言说，这叫做一切法离言说空。什么是一切法第一义圣智大空呢？就是证得了自觉圣智，一切的过患和习气都空掉了，这叫做一切法第一义圣智大空。什么是彼彼空呢？’