Chinese
境界，悕望疾得阿耨多罗三藐三菩提，是故如来、应供、等正觉作如是说如来之藏。若不如是，则同外道所说之我。是故，大慧！为离外道见故，当依无我如来之藏。” 尔时，世尊欲重宣此义而说偈言： “人相续阴， 缘与微尘， 胜自在作， 心量妄想。” 尔时，大慧菩萨摩诃萨，观未来众生，复请世尊：“唯愿为说修行无间，如诸菩萨摩诃萨修行者大方便。” 佛告大慧：“菩萨摩诃萨成就四法，得修行者大方便。云何为四？谓：善分别自心现、观外性非性、离生住灭见、得自觉圣智善乐，是名菩萨摩诃萨成就四法，得修行者大方便。云何菩萨摩诃萨善分别自心现？谓：如是观三界唯心分齐，离我我所，无动摇、离去来，无始虚伪习气所熏，三界种种色行系缚，身财建立，妄想随入现。是名菩萨摩诃萨善分别自心现。云何菩萨摩诃萨善观外性非性？谓：炎、梦等一切性，无始虚伪妄想习因，观一切性自性。菩萨摩诃萨作如是善观外性非性，是名菩萨摩诃萨善观外性非性。云何菩萨摩诃萨善离生住灭见？谓：如幻、梦一切性，自他俱性不生，随入自心分齐故。见外性非性，见识不生及缘不积聚，见妄想缘生，于三界内外一切法不可得。见离自性，生见悉灭，知如幻等诸法自性，得 现代汉语译本： ‘境界’是指希望快速证得阿耨多罗三藐三菩提（无上正等正觉），因此如来、应供、等正觉才会宣说如来藏（Tathagatagarbha）。如果不是这样，那就和外道所说的‘我’（Atman）相同了。所以，大慧（Mahamati）！为了远离外道的这种见解，应当依止无我的如来藏。” 这时，世尊为了再次宣说这个道理，用偈语说道： ‘人相续阴（Skandha），缘与微尘（Paramanu），胜自在作（Isvara），心量妄想。’ 这时，大慧菩萨摩诃萨（Mahasattva），为了观察未来的众生，再次请问世尊：‘唯愿您为我们宣说修行的无间法门，就像诸位菩萨摩诃萨修行者所使用的大方便法门。’ 佛告诉大慧：‘菩萨摩诃萨成就四种法，就能得到修行者的大方便。什么是四种法呢？就是：善于分别自心所现、观察外在诸法的非自性、远离生住灭的见解、获得自觉圣智的善乐。这叫做菩萨摩诃萨成就四种法，得到修行者的大方便。菩萨摩诃萨如何善于分别自心所现呢？就是：像这样观察三界（Trailokya）只是心的显现，远离我与我所，没有动摇、没有来去，没有起始的虚伪习气所熏染，三界种种色行（Rupa）的系缚，身财的建立，都是妄想随之而现。这叫做菩萨摩诃萨善于分别自心所现。菩萨摩诃萨如何善于观察外在诸法的非自性呢？就是：像火焰、梦境等一切诸法，都是无始以来的虚伪妄想习气所造成的，观察一切诸法的自性。菩萨摩诃萨像这样善于观察外在诸法的非自性，这叫做菩萨摩诃萨善于观察外在诸法的非自性。菩萨摩诃萨如何善于远离生住灭的见解呢？就是：像幻象、梦境一样，一切诸法的自性、他性、俱性都是不生的，都是随顺于自心的显现。见到外在诸法的非自性，见到识（Vijnana）不生起以及因缘不积聚，见到妄想因缘生起，对于三界内外的一切法都不可得。见到远离自性，生起的见解全部灭除，知道像幻象等诸法的自性，获得’
English
English version: 'The state' refers to hoping to quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Therefore, the Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) speaks of the Tathagatagarbha (Womb of the Thus Come One). If it were not so, it would be the same as the 'self' (Atman) spoken of by the non-Buddhists. Therefore, Mahamati (Great Wisdom)! In order to be apart from the views of the non-Buddhists, one should rely on the non-self Tathagatagarbha.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The continuity of the person's skandhas (aggregates), conditions and atoms (Paramanu), the work of Isvara (Supreme Ruler), the mind's measurement and delusion.' At that time, Mahamati Bodhisattva Mahasattva (Great Being), observing future sentient beings, again asked the World Honored One: 'May you please explain the uninterrupted practice, like the great expedient means used by the Bodhisattva Mahasattva practitioners.' The Buddha told Mahamati: 'A Bodhisattva Mahasattva who accomplishes four dharmas (teachings) obtains the great expedient means of a practitioner. What are the four? They are: skillfully distinguishing the manifestation of one's own mind, observing the non-nature of external phenomena, being apart from the views of arising, abiding, and ceasing, and obtaining the good joy of self-realized noble wisdom. This is called a Bodhisattva Mahasattva accomplishing four dharmas and obtaining the great expedient means of a practitioner. How does a Bodhisattva Mahasattva skillfully distinguish the manifestation of one's own mind? It is: observing in this way that the three realms (Trailokya) are only the limits of the mind, being apart from self and what belongs to self, without wavering, without coming and going, untainted by beginningless false habitual tendencies, bound by the various forms and actions (Rupa) of the three realms, the establishment of body and wealth, with delusions arising accordingly. This is called a Bodhisattva Mahasattva skillfully distinguishing the manifestation of one's own mind. How does a Bodhisattva Mahasattva skillfully observe the non-nature of external phenomena? It is: like flames, dreams, and all phenomena, due to beginningless false delusional habitual causes, observing the self-nature of all phenomena. A Bodhisattva Mahasattva makes such skillful observations of the non-nature of external phenomena; this is called a Bodhisattva Mahasattva skillfully observing the non-nature of external phenomena. How does a Bodhisattva Mahasattva skillfully be apart from the views of arising, abiding, and ceasing? It is: like illusions and dreams, the self-nature, other-nature, and both-nature of all phenomena do not arise, because they accord with the limits of one's own mind. Seeing the non-nature of external phenomena, seeing that consciousness (Vijnana) does not arise and conditions do not accumulate, seeing that delusional conditions arise, and that all dharmas (teachings) within and without the three realms are unattainable. Seeing the separation from self-nature, the views of arising are all extinguished, knowing the self-nature of dharmas (teachings) such as illusions, obtaining' --------------------------------------------------------------------------------
Chinese
无生法忍。得无生法忍已，离生住灭见，是名菩萨摩诃萨善分别离生住灭见。云何菩萨摩诃萨得自觉圣智善乐？谓：得无生法忍，住第八菩萨地。得离心、意、意识、五法、自性、二无我相，得意生身。” “世尊！意生身者，何因缘？” 佛告大慧：“意生者，譬如意去，迅疾无碍，故名意生。譬如意去，石壁无碍，于彼异方无量由延，因先所见，忆念不忘，自心流注不绝，于身无障碍生。大慧！如是意生身，得一时俱。菩萨摩诃萨意生身，如幻三昧力自在神通，妙相庄严，圣种类身，一时俱生。犹如意生，无有障碍，随所忆念本愿境界，为成熟众生，得自觉圣智善乐。如是菩萨摩诃萨，得无生法忍，住第八菩萨地，转舍心、意、意识、五法、自性、二无我相身，及得意生身，得自觉圣智善乐。是名菩萨摩诃萨成就四法，得修行者大方便。当如是学。” 尔时大慧菩萨摩诃萨复请世尊：“唯愿为说一切诸法缘因之相，以觉缘因相故，我及诸菩萨离一切性，有无妄见；无妄想见，渐次俱生。” 佛告大慧：“一切法二种缘相，谓外及内。外缘者，谓泥团柱轮绳水木人工诸方便缘，有瓶生。如泥瓶、缕叠、草席、种芽、酪酥等，方便缘生，亦复如是。是名外缘前后转生。云何内缘？谓无明、爱 现代汉语译本：无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的真理的证悟）。获得无生法忍之后，就脱离了对生、住、灭的执着，这就叫做菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）善于分辨并脱离生、住、灭的见解。菩萨摩诃萨如何获得自觉的圣智和喜乐呢？就是说，获得无生法忍，安住于第八菩萨地（不动地）。脱离了心、意、意识、五法、自性、二无我相的束缚，从而获得意生身（Manomayakāya，由意念产生的身体）。 “世尊（Bhagavan，佛的尊称）！意生身是由于什么因缘而产生的呢？” 佛告诉大慧（Mahamati，人名）菩萨：“意生身，就像意念的运行一样，迅速而没有阻碍，所以叫做意生。譬如意念的运行，可以穿透石壁而无阻碍，在遥远的异方，即使距离无量由延（Yojana，古印度长度单位），因为先前所见，记忆不忘，自心相续不断，对于身体没有障碍而产生。大慧！这样的意生身，可以一时同时产生。菩萨摩诃萨的意生身，如同幻术、三昧（Samadhi，禅定）的力量、自在神通，以微妙的相好庄严，是圣洁的种类之身，一时同时产生。犹如意念的产生，没有障碍，随着所忆念的本愿境界，为了成熟众生，从而获得自觉的圣智和喜乐。像这样，菩萨摩诃萨获得无生法忍，安住于第八菩萨地，转变并舍弃心、意、意识、五法、自性、二无我相的身，以及获得意生身，从而获得自觉的圣智和喜乐。这就叫做菩萨摩诃萨成就四法，获得修行者的大方便。应当这样学习。” 这时，大慧菩萨摩诃萨再次请问世尊：“唯愿您为我们解说一切诸法的缘起之相，因为觉悟了缘起之相，我和诸位菩萨就能脱离一切关于自性、有无的虚妄见解；没有虚妄的见解，就能逐渐或同时产生智慧。” 佛告诉大慧：“一切法有两种缘起之相，即外缘和内缘。外缘是指，泥土、柱子、轮子、绳子、水、木材、人工等各种方便因缘，从而产生瓶子。如同泥瓶、线织成的布匹、草席、种子发芽、酪和酥油等，都是依靠方便因缘而产生，也是如此。这叫做外缘前后相续地产生。什么是内缘呢？是指无明（Avidya，对事物真相的无知）、爱（Trsna，渴爱）...
English
English version: Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). Having obtained Anutpattika-dharma-kshanti, one is free from the views of arising, abiding, and ceasing; this is called a Bodhisattva-Mahāsattva (Great Bodhisattva) who is skilled in distinguishing and separating from the views of arising, abiding, and ceasing. How does a Bodhisattva-Mahāsattva obtain the self-realized noble wisdom and joy? It is said: by obtaining Anutpattika-dharma-kshanti and abiding in the eighth Bodhisattva ground (immovable ground). By being free from mind, thought, consciousness, the five dharmas, self-nature, and the two aspects of no-self, one obtains the Manomayakāya (mind-made body). ‘Bhagavan (Blessed One, a title for the Buddha)! What is the cause and condition for the Manomayakāya?’ The Buddha said to Mahamati (name of a Bodhisattva): ‘Manomayakāya is like the going of the mind, swift and unimpeded, hence it is called Manomayakāya. For example, the going of the mind is unimpeded by stone walls; in distant lands, even immeasurable yojanas (ancient Indian unit of distance) away, because of what was seen before, the memory is not forgotten, the flow of one's own mind is continuous, and there is unobstructed birth in the body. Mahamati! Such a Manomayakāya can arise all at once. The Bodhisattva-Mahāsattva's Manomayakāya, like the power of illusion, samadhi (meditative absorption), and unhindered supernatural powers, is adorned with wondrous marks, a body of noble kind, arising all at once. Just like the arising of the mind, without obstruction, according to the realm of original vows that are remembered, in order to mature sentient beings, one obtains the self-realized noble wisdom and joy. Thus, the Bodhisattva-Mahāsattva obtains Anutpattika-dharma-kshanti, abides in the eighth Bodhisattva ground, transforms and relinquishes the body of mind, thought, consciousness, the five dharmas, self-nature, and the two aspects of no-self, and obtains the Manomayakāya, thereby obtaining the self-realized noble wisdom and joy. This is called the Bodhisattva-Mahāsattva accomplishing the four dharmas, obtaining the great expedient of practitioners. One should learn in this way.’ At that time, the Bodhisattva-Mahāsattva Mahamati again requested the Bhagavan: ‘May you please explain the aspect of the causal origination of all dharmas, because by awakening to the aspect of causal origination, I and the Bodhisattvas will be free from all false views of self-nature, existence, and non-existence; without false views, wisdom can arise gradually or simultaneously.’ The Buddha said to Mahamati: ‘All dharmas have two aspects of causal origination, namely external and internal. External causes refer to the various expedient causes such as clay, pillars, wheels, ropes, water, wood, and human labor, which give rise to a pot. Just like mud pots, cloth woven from threads, straw mats, sprouts from seeds, curds and ghee, etc., are produced by expedient causes, so it is also. This is called external causes arising in succession. What are internal causes? They refer to ignorance (Avidya, unawareness of the true nature of things), craving (Trsna, thirst)...’ --------------------------------------------------------------------------------
Chinese
、业等法，得缘名，从彼生阴、界、入法，得缘所起名。彼无差别，而愚夫妄想。是名内缘法。大慧！彼因者有六种，谓：当有因、相续因、相因、作因、显示因、待因。当有因者，作因已，内外法生。相续因者，作攀缘已，内外法生阴种子等。相因者，作无间相，相续生。作因者，作增上事，如转轮王。显示因者，妄想事生已，相现作所作，如灯照色等。待因者，灭时作相续断，不妄想性生。大慧！彼自妄想相愚夫，不渐次生，不俱生。所以者何？若复俱生者，作所作无分别，不得因相故。若渐次生者，不得我相故。渐次生不生，如不生子，无父名。大慧！渐次生相续方便不然，但妄想耳。因攀缘次第、增上缘等生所生故。大慧！渐次生不生，妄想自性计著相故。渐次俱不生，自心现受用故。自相共相外性非性。大慧！渐次俱不生，除自心现，不觉妄想故相生。是故因缘作事方便相，当离渐次俱见。” 尔时，世尊欲重宣此义，而说偈言： “一切都无生， 亦无因缘灭， 于彼生灭中， 而起因缘想。 非遮灭复生， 相续因缘起， 唯为断凡愚， 痴惑妄想缘。 有无缘起法， 是悉无有生， 习气所迷转， 从是三有现。 真实无生缘， 亦复无有灭， 观一切有为， 现代汉语译本： 大慧，‘业’（karma，行为）等法，因为有‘缘’（hetu-pratyaya，因缘）而得名，从这些‘缘’所生的‘阴’（skandha，五蕴）、‘界’（dhatu，十八界）、‘入’（ayatana，十二入）等法，被称为‘缘所起’。它们之间没有差别，只是愚夫妄加分别。这叫做‘内缘法’。 大慧，‘因’（hetu，原因）有六种，即：‘当有因’、‘相续因’、‘相因’、‘作因’、‘显示因’、‘待因’。‘当有因’，是指在‘作因’之后，内外诸法产生。‘相续因’，是指在‘作攀缘’之后，内外诸法，如阴的种子等产生。‘相因’，是指作为无间之相，相续而生。‘作因’，是指作为增上之事，比如转轮圣王。‘显示因’，是指妄想之事生起后，现象显现，作为所作，比如灯照亮颜色等。‘待因’，是指灭时作为相续断绝，不妄想的自性产生。 大慧，那些被自己的妄想所迷惑的愚夫，认为诸法不是渐次产生，就是同时产生。为什么呢？如果诸法是同时产生，那么‘作’和‘所作’就没有分别，也就无法得到‘因’的相状。如果诸法是渐次产生，那么就无法得到‘我’的相状。渐次产生是不可能发生的，就像没有出生的孩子，就没有父亲的名号。大慧，渐次产生的相续方便是不成立的，只不过是妄想罢了。因为‘因’、‘攀缘’、次第、增上缘等产生‘所生’的缘故。大慧，渐次产生是不可能发生的，因为妄想的自性执着于相的缘故。渐次和同时产生都是不可能发生的，因为是自心显现受用的缘故。自相和共相都是外在的，非真实的自性。 大慧，渐次和同时产生都是不可能发生的，除非是自心显现，不觉悟是妄想的缘故，所以诸相才产生。因此，因缘作为事情的方便之相，应当远离渐次和同时的见解。 这时，世尊想要再次宣说这个道理，于是说了偈语： ‘一切都无生，亦无因缘灭，于彼生灭中，而起因缘想。 非遮灭复生，相续因缘起，唯为断凡愚，痴惑妄想缘。 有无缘起法，是悉无有生，习气所迷转，从是三有现。 真实无生缘，亦复无有灭，观一切有为，’