English
English version: ‘Having abandoned all actions, attaining powerful supernormal abilities, achieving自在 (Skt. Svatantra, self-mastery).’ Then, Mahamati Bodhisattva-Mahasattva (the great wisdom Bodhisattva) again requested the Buddha, saying: ‘May the World-Honored One, for our sake, explain the emptiness (sunyata) of all dharmas, non-origination (anutpada), non-duality (advaya), and the state of being devoid of self-nature (nihsvabhava). We and other Bodhisattva assemblies, having awakened to this emptiness, non-origination, non-duality, and the state of being devoid of self-nature, will be able to abandon the false discriminations of existence and non-existence, and quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).’ Then, the World-Honored One said to Mahamati Bodhisattva-Mahasattva: ‘Listen carefully! Listen carefully! Think well upon it! Now I will extensively and distinctly explain it for you.’ Mahamati said to the Buddha: ‘Excellent! World-Honored One! We will respectfully receive your teachings.’ The Buddha said to Mahamati: ‘That which is called emptiness is the very place where the self-nature of discrimination exists. Mahamati! Those who are attached to the self-nature of discrimination need to speak of emptiness, non-origination, non-duality, and the state of being devoid of self-nature. Mahamati! I will briefly explain seven kinds of emptiness, namely: form emptiness (lakshana-sunyata), own-nature emptiness (svabhava-sunyata), action emptiness (karma-sunyata), non-action emptiness (akarma-sunyata), emptiness of all dharmas being beyond expression (sarva-dharma-nirabhilapya-sunyata), great emptiness of the supreme wisdom of the noble ones (paramartha-arya-jnana-maha-sunyata), and emptiness of each and every thing (itaretara-sunyata). What is form emptiness? It is that the self-characteristics and common characteristics of all things are empty, because it is observed that they are accumulated through mutual dependence; because of discrimination, it is thought that they have self-nature, but the self-characteristics and common characteristics are actually not produced. The self-nature of oneself, others, and both together is without self-nature, so form does not abide; therefore, it is said that the form of all things is empty. This is called form emptiness. What is own-nature emptiness? It is that one's own self-nature is not produced; this is called the own-nature emptiness of all dharmas. Therefore, it is said to be own-nature emptiness. What is action emptiness? It is that the skandhas (aggregates of existence) are apart from 'I' and 'mine', are produced by causes and conditions, and are produced by the skillful means of actions. This is called action emptiness. Mahamati! Just like this, such action emptiness is dependently originated and without self-nature; this is called non-action emptiness. What is the emptiness of all dharmas being beyond expression? It is that the self-nature of discrimination cannot be expressed in words, so all dharmas are beyond expression; this is called the emptiness of all dharmas being beyond expression. What is the great emptiness of the supreme wisdom of the noble ones? It is that having attained self-realized noble wisdom, all faults and habitual tendencies are emptied; this is called the great emptiness of the supreme wisdom of the noble ones. What is emptiness of each and every thing?’ --------------------------------------------------------------------------------
Chinese
？谓：于彼无彼空，是名彼彼空。大慧！譬如鹿子母舍，无象马牛羊等，非无比丘众，而说彼空。非舍舍性空，亦非比丘比丘性空，非余处无象马，是名一切法自相。彼于彼无彼，是名彼彼空。是名七种空。彼彼空者，是空最粗，汝当远离。大慧！不自生，非不生，除住三昧，是名无生。离自性，即是无生。离自性刹那相续流注及异性现，一切性离自性，是故一切性离自性。云何无二？谓一切法，如冷热、如长短、如黑白。大慧！一切法无二，非于涅槃彼生死，非于生死彼涅槃。异相因有性故，是名无二。如涅槃、生死，一切法亦如是。是故空、无生、无二、离自性相，应当修学。” 尔时，世尊欲重宣此义而说偈言： “我常说空法， 远离于断常， 生死如幻梦， 而彼业不坏。 虚空及涅槃， 灭二亦如是， 愚夫作妄想， 诸圣离有无。” 尔时，世尊复告大慧菩萨摩诃萨言：“大慧！空、无生、无二、离自性相，普入诸佛一切修多罗。凡所有经，悉说此义。诸修多罗，悉随众生悕望心故，为分别说，显示其义，而非真实在于言说。如鹿渴想，诳惑群鹿。鹿于彼相，计着水性，而彼水无。如是一切修多罗所说诸法，为令愚夫发欢喜故，非实圣智在于言说。是故，当依于义，莫着 现代汉语译本： 佛说：所谓‘于彼无彼空’，这叫做‘彼彼空’。大慧（Mahamati）！譬如鹿子母舍（Migaramatr-prasada），没有象、马、牛、羊等，但并非没有比丘众，而说它是空的。不是说房舍的房舍自性是空的，也不是说比丘的比丘自性是空的，也不是说其他地方没有象马，这叫做一切法自相。在那个地方没有那个东西，这叫做彼彼空。这叫做七种空。彼彼空是最粗浅的空，你应该远离。大慧！不自己产生，也不是不产生，除了住在三昧（Samadhi）中，这叫做无生。离开自性，就是无生。离开自性的刹那相续流注以及异性显现，一切性都离开自性，所以说一切性都离开自性。什么是无二呢？就是说一切法，如冷热、如长短、如黑白。大慧！一切法都是无二的，不是在涅槃（Nirvana）那边就没有生死，也不是在生死这边就没有涅槃。因为异相是因缘和合而有的，所以叫做无二。如同涅槃和生死一样，一切法也是如此。因此，对于空、无生、无二、离自性相，应当修学。” 当时，世尊想要再次宣说这个道理，就说了偈语： ‘我常说空法，远离于断常，生死如幻梦，而彼业不坏。 虚空及涅槃，灭二亦如是，愚夫作妄想，诸圣离有无。’ 当时，世尊又告诉大慧菩萨摩诃萨（Mahasattva）说：‘大慧！空、无生、无二、离自性相，普遍进入诸佛的一切修多罗（Sutra）。凡是所有的经典，都说这个道理。各种修多罗，都是随着众生的希望心，为了分别解说，显示其中的意义，而不是真实存在于言语之中。如同鹿渴想（Mrgatrsna），迷惑群鹿。鹿对于那个景象，执着认为是水，而那里并没有水。像这样一切修多罗所说的诸法，是为了让愚夫产生欢喜，而不是真正的圣智存在于言语之中。因此，应当依靠义理，不要执着于言语。
English
English version: The Buddha said: 'What is meant by 'the absence of that in that' is called 'mutual absence'. Mahamati! For example, in the Migaramatr-prasada (Deer Mother's Mansion), there are no elephants, horses, cows, sheep, etc., but it is not without a community of monks, and it is said to be empty. It is not that the self-nature of the house is empty, nor that the self-nature of the monks is empty, nor that there are no elephants and horses elsewhere; this is called the self-nature of all dharmas. The absence of that in that place is called mutual absence. This is called the seven kinds of emptiness. Mutual absence is the crudest form of emptiness, and you should stay away from it. Mahamati! Not self-born, nor not born, except for dwelling in Samadhi (concentration), this is called non-birth. Separating from self-nature is non-birth. Separating from the momentary continuous flow of self-nature and the manifestation of otherness, all natures are separated from self-nature, therefore it is said that all natures are separated from self-nature. What is non-duality? It means all dharmas, such as cold and heat, long and short, black and white. Mahamati! All dharmas are non-dual; it is not that there is no birth and death on the other side of Nirvana, nor that there is no Nirvana on this side of birth and death. Because different appearances arise from causes and conditions, it is called non-duality. Just like Nirvana and birth and death, all dharmas are also like this. Therefore, one should study emptiness, non-birth, non-duality, and the characteristic of being devoid of self-nature.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'I often speak of the Dharma of emptiness, far from permanence and annihilation, birth and death are like illusions and dreams, but the karma is not destroyed. Emptiness and Nirvana, and the cessation of the two, are also like this; fools create delusions, while the sages are free from existence and non-existence.' At that time, the World Honored One again said to Mahamati (Great Wisdom) Bodhisattva-Mahasattva: 'Mahamati! Emptiness, non-birth, non-duality, and the characteristic of being devoid of self-nature, universally enter all the Sutras (discourses) of all Buddhas. All the Sutras speak of this meaning. All the Sutras, according to the hopes of sentient beings, are spoken separately to reveal their meaning, but the truth is not in words. Like the Mrgatrsna (deer's thirst), deceiving the deer. The deer clings to that appearance, thinking it is water, but there is no water there. Likewise, all the dharmas spoken in the Sutras are to make fools happy, but true wisdom is not in words. Therefore, one should rely on the meaning and not cling to the words.' -------------------------------------------------------------------------------- 言说。” 楞伽阿跋多罗宝经卷第一 大正藏第 16 册 No. 0670 楞伽阿跋多罗宝经 楞伽阿跋多罗宝经卷第二
Chinese
宋天竺三藏求那跋陀罗译一切佛语心品之二 尔时，大慧菩萨摩诃萨白佛言：“世尊！世尊修多罗说，如来藏自性清净，转三十二相，入于一切众生身中，如大价宝，垢衣所缠。如来之藏常住不变，亦复如是，而阴、界、入垢衣所缠，贪欲恚痴不实妄想尘劳所污，一切诸佛之所演说。云何世尊同外道说我，言有如来藏耶？世尊！外道亦说有常、作者离于求那，周遍不灭。世尊！彼说有我。” 佛告大慧：“我说如来藏，不同外道所说之我。大慧！有时说空、无相、无愿、如、实际、法性、法身、涅槃、离自性、不生不灭、本来寂静、自性涅槃，如是等句，说如来藏已。如来、应供、等正觉，为断愚夫畏无我句故，说离妄想无所有境界如来藏门。大慧！未来现在菩萨摩诃萨，不应作我见计着。譬如陶家，于一泥聚，以人工水木轮绳方便，作种种器。如来亦复如是，于法无我离一切妄想相，以种种智慧善巧方便，或说如来藏，或说无我。以是因缘故，说如来藏，不同外道所说之我。是名说如来藏。开引计我诸外道故，说如来藏，令离不实我见妄想，入三解脱门 现代汉语译本 ‘言说。’ 《楞伽阿跋多罗宝经》卷第一 大正藏第16册 No. 0670 《楞伽阿跋多罗宝经》 《楞伽阿跋多罗宝经》卷第二 宋天竺三藏求那跋陀罗（Guṇabhadra）译《一切佛语心品》之二 尔时，大慧菩萨摩诃萨（Mahamati Bodhisattva-Mahāsattva）对佛说：‘世尊！世尊在修多罗（Sūtra，经）中说，如来藏（Tathāgatagarbha）自性清净，能转变出三十二相，进入一切众生的身中，就像价值连城的宝物，被垢衣所缠绕。如来藏常住不变，也是如此，却被阴、界、入这些垢衣所缠绕，被贪欲、嗔恚、愚痴这些不真实的妄想和尘劳所污染，这是所有诸佛所演说的。为什么世尊您说的和外道所说的“我”一样，说有如来藏呢？世尊！外道也说有常住的、能造作者，远离求那（Guṇa，属性），周遍而不灭。世尊！他们说的就是“我”。’ 佛告诉大慧：‘我说如来藏，和外道所说的“我”不同。大慧！有时我说空、无相、无愿、如、实际、法性、法身、涅槃、离自性、不生不灭、本来寂静、自性涅槃，像这样的语句，都是在说如来藏。如来、应供、等正觉，为了断除愚夫对“无我”的畏惧，才说远离妄想、无所有境界的如来藏门。大慧！未来和现在的菩萨摩诃萨，不应该产生“我”的见解和执着。譬如陶工，用一团泥，通过人工、水、木轮、绳索等方法，制作出各种各样的器皿。如来也是这样，在法无我、远离一切妄想相的基础上，用种种智慧和善巧方便，有时说如来藏，有时说无我。因为这个缘故，我说如来藏，和外道所说的“我”不同。这叫做说如来藏。为了引导那些计着“我”的外道，才说如来藏，让他们离开不真实的“我”见妄想，进入三解脱门。’
English
English version ‘Speaking.’ Laṅkāvatāra Sūtra, Volume 1 Taishō Tripiṭaka, Volume 16, No. 0670, Laṅkāvatāra Sūtra Laṅkāvatāra Sūtra, Volume 2 Translated by Guṇabhadra (求那跋陀罗), Tripiṭaka Master from India of the Song Dynasty, Chapter Two on ‘All Buddha Words on Mind’ At that time, Mahamati Bodhisattva-Mahāsattva (大慧菩萨摩诃萨) said to the Buddha: ‘World Honored One! The World Honored One said in the Sutras (修多罗, Sūtra) that the Tathāgatagarbha (如来藏), by its very nature, is pure and manifests the thirty-two characteristics, entering the bodies of all sentient beings, like a priceless jewel wrapped in soiled clothing. The Tathāgatagarbha is permanent and unchanging, and yet it is also like this, being wrapped in the soiled clothing of the skandhas (阴), dhātus (界), and āyatanas (入), defiled by the unreal thoughts and defilements of greed, hatred, and delusion. This is what all the Buddhas have taught. Why, World Honored One, do you speak of the Tathāgatagarbha in the same way that the heretics speak of the “self”? World Honored One! The heretics also speak of a permanent, creator, devoid of qualities (求那, Guṇa), all-pervading, and indestructible entity. World Honored One! They speak of a “self”.’ The Buddha said to Mahamati: ‘My teaching of the Tathāgatagarbha is different from the “self” spoken of by the heretics. Mahamati! Sometimes I speak of emptiness, signlessness, wishlessness, Suchness, Reality, Dharma-nature, Dharma-body, Nirvana, selflessness, non-arising and non-ceasing, original quiescence, and Nirvana by nature. Such phrases are used to describe the Tathāgatagarbha. The Tathāgata, Arhat, Samyak-saṃbuddha, in order to dispel the fear of ignorant people regarding the statement of “no-self,” speaks of the Tathāgatagarbha-gate, which is free from discrimination and devoid of all things. Mahamati! Future and present Bodhisattva-Mahāsattvas should not create views and attachments based on the idea of a “self.” For example, a potter, using a lump of clay, employs manual labor, water, wooden wheels, ropes, and other means to create various kinds of vessels. The Tathāgata is also like this, based on the Dharma of no-self, free from all discrimination, using various wisdoms and skillful means, sometimes speaking of the Tathāgatagarbha, and sometimes speaking of no-self. For this reason, I speak of the Tathāgatagarbha, which is different from the “self” spoken of by the heretics. This is called teaching the Tathāgatagarbha. To guide those heretics who cling to the idea of a “self,” the Tathāgatagarbha is taught, so that they may abandon the unreal views and discriminations of a “self” and enter the three gates of liberation.’ --------------------------------------------------------------------------------