English
English version: Mahamati, 'karma' (action) and other dharmas are named because of 'hetu-pratyaya' (causes and conditions). From these 'causes and conditions', the 'skandhas' (aggregates), 'dhatus' (elements), 'ayatanas' (sense bases) and other dharmas arise, and are called 'that which arises from conditions'. There is no difference between them, but foolish people make false distinctions. This is called 'internal conditioned dharmas'. Mahamati, there are six kinds of 'hetu' (cause), namely: 'cause of being', 'cause of continuity', 'cause of relation', 'cause of action', 'cause of manifestation', and 'cause of dependence'. 'Cause of being' refers to the arising of internal and external dharmas after the 'cause of action' has been made. 'Cause of continuity' refers to the arising of internal and external dharmas, such as the seeds of the skandhas, after 'making clinging'. 'Cause of relation' refers to continuous arising as an uninterrupted phase. 'Cause of action' refers to acting as an increasing matter, like a Chakravartin king (universal ruler). 'Cause of manifestation' refers to the manifestation of phenomena as what is done after the arising of imagined things, like a lamp illuminating colors. 'Cause of dependence' refers to the arising of the nature of non-imagination when extinction acts as a continuous cessation. Mahamati, those foolish people who are deluded by their own imaginations think that dharmas arise either gradually or simultaneously. Why? If dharmas arise simultaneously, then there would be no distinction between 'action' and 'what is done', and the aspect of 'cause' could not be obtained. If dharmas arise gradually, then the aspect of 'self' could not be obtained. Gradual arising is impossible, just as a child who is not born has no father's name. Mahamati, the continuous convenience of gradual arising is not established, it is just imagination. Because 'what is produced' arises from 'cause', 'clinging', sequence, increasing conditions, and so on. Mahamati, gradual arising is impossible, because the nature of imagination clings to appearances. Gradual and simultaneous arising are both impossible, because it is the manifestation and enjoyment of one's own mind. Self-aspects and common-aspects are external, not the true nature. Mahamati, gradual and simultaneous arising are both impossible, unless it is the manifestation of one's own mind, and one is not aware that it is imagination, which is why appearances arise. Therefore, the aspect of causes and conditions acting as a means of doing things should be separated from the views of gradual and simultaneous. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'All things are without arising, nor is there extinction by causes and conditions, in that arising and extinction, thoughts of causes and conditions arise. Not obstructing extinction and arising again, the arising of continuous causes and conditions, only to cut off the foolish, the deluded and confused, the conditions of false imagination. The dharmas of conditioned arising, whether existent or non-existent, are all without arising, the turning of delusion by habitual tendencies, from which the three realms appear. Truly there is no cause of arising, nor is there extinction, contemplate all conditioned things,' -------------------------------------------------------------------------------- 犹如虚空华。 摄受及所摄， 舍离惑乱见， 非已生当生， 亦复无因缘。 一切无所有， 斯皆是言说。”
Chinese
尔时，大慧菩萨摩诃萨复白佛言：“世尊！唯愿为说言说妄想相心经。(此同上佛语心也)世尊！我及余菩萨摩诃萨，若善知言说妄想相心经，则能通达言说所说二种义，疾得阿耨多罗三藐三菩提，以言说所说二种趣，净一切众生。” 佛告大慧：“谛听谛听，善思念之，当为汝说。” 大慧白佛言：“善哉，世尊！唯然受教。” 佛告大慧：“有四种言说妄想相，谓：相言说、梦言说、过妄想计着言说、无始妄想言说。相言说者，从自妄想色相计着生。梦言说者，先所经境界，随忆念生，从觉已境界无性生。过妄想计着言说者，先怨所作业，随忆念生。无始妄想言说者，无始虚伪计着过自种习气生。是名四种言说妄想相。” 尔时大慧菩萨摩诃萨，复以此义劝请世尊：“唯愿更说言说妄想所现境界。世尊！何处、何故、云何、何因，众生妄想言说生？” 佛告大慧：“头胸喉鼻唇舌龂齿和合出音声。” 大慧白佛言：“世尊！言说妄想为异为不异？” 佛告大慧：“言说、妄想非异非不异。所以者何？谓彼因生相故。大慧！若言说、 妄想异者，妄想不应是因。若不异者，语不显义，而有显示。是故非异非不异。” 大慧复白佛言：“世尊！为言说即是第一义，为所说者是第一义？” 佛告大慧：“非言说是第一义，亦非所说是第一义。所以者何？谓第一义圣乐言说所入是第一义，非言说是第一义。第一义者，圣智自觉所得，非言说妄想觉境界。是故言说、妄想，不显示第一义。言说者，生灭动摇展转因缘起。若展转因缘起者，彼不显示第一义。大慧！自他相无性故，言说相不显示第一义。复次，大慧！随入自心现量故，种种相外性非性，言说、妄想不显示第一义。是故，大慧！当离言说、诸妄想相。” 尔时，世尊欲重宣此义而说偈言： “诸性无自性， 亦复无言说， 甚深空空义， 愚夫不能了。 一切性自性， 言说法如影， 自觉圣智子， 实际我所说。” 尔时，大慧菩萨摩诃萨复白佛言：“世尊！唯愿为说离一异、俱不俱、有无非有非无、常无常，一切外道所不行，自觉圣智所行，离妄想自相共相，入于第一真实之义。诸地相续渐次上上增进清净之相，随入如来地相，无开发本愿。譬如众色摩尼境界无边相行，自心现趣部分之相一切诸法。我及余菩萨摩诃萨，离如是等妄想自性自共相见 现代汉语译本：如果妄想与真实不同，那么妄想就不应该是真实的原因。如果妄想与真实没有区别，那么言语就不能清晰地表达意义，即使表达了，也是不真实的。因此，妄想既不是与真实相同，也不是与真实不同。 大慧菩萨再次对佛说：‘世尊！是言语本身就是第一义（paramārtha，最高真理），还是言语所表达的内容是第一义？’ 佛告诉大慧菩萨：‘言语本身不是第一义，言语所表达的内容也不是第一义。为什么呢？因为通过言语所能进入的圣者之乐才是第一义，而不是言语本身。第一义是圣者的智慧通过自身觉悟所获得的，不是言语和妄想所能觉知的境界。因此，言语和妄想不能显示第一义。言语是生灭、动摇、展转因缘所产生的。如果是展转因缘所产生的，它就不能显示第一义。大慧！因为自性和他性都没有固有的自性，所以言语的表象不能显示第一义。’ ‘再者，大慧！因为随顺进入自心所显现的量，种种表象的外在自性是非自性，所以言语和妄想不能显示第一义。因此，大慧！应当远离言语和各种妄想的表象。’ 这时，世尊想要再次宣说这个道理，就说了偈语： ‘诸法的自性本无自性， 也不能用言语来表达， 甚深空性的意义， 愚笨的人不能理解。 一切诸法的自性， 言语和法就像影子一样， 只有自觉的圣智之子， 才能理解我所说的实际。’ 这时，大慧菩萨摩诃萨再次对佛说：‘世尊！请您为我们讲说远离一和异、俱和不俱、有和无、非有和非无、常和无常，一切外道所不能行，只有自觉的圣智才能行，远离妄想的自相和共相，进入第一真实的意义。以及诸地（bhūmi，菩萨修行的阶段）相续渐次向上增进清净的表象，随顺进入如来地（Tathāgatabhūmi，佛的境界）的表象，没有开发本愿。譬如众色摩尼（maṇi，宝珠）的境界无边相行，自心显现趋向部分之相的一切诸法。我和其他的菩萨摩诃萨，远离像这样等等的妄想自性自共相见。’
English
English version: If delusion is different, then delusion should not be the cause. If it is not different, then the words do not clearly express the meaning, and even if they do, it is not real. Therefore, delusion is neither the same as reality nor different from it. Mahamati (Mahāmati, great wisdom) again said to the Buddha: 'World Honored One! Is speech itself the highest truth (paramārtha), or is what is spoken the highest truth?' The Buddha told Mahamati: 'Speech is not the highest truth, nor is what is spoken the highest truth. Why? Because the bliss of the sages that can be entered through speech is the highest truth, not speech itself. The highest truth is what is attained by the self-awakened wisdom of the sages, not the realm that can be perceived by speech and delusion. Therefore, speech and delusion cannot reveal the highest truth. Speech arises from the causes and conditions of birth, death, movement, and transformation. If it arises from the causes and conditions of transformation, it cannot reveal the highest truth, Mahamati! Because self-nature and other-nature have no inherent self-nature, the appearance of speech cannot reveal the highest truth.' 'Furthermore, Mahamati! Because of entering the self-mind's present measure, the external self-nature of various appearances is non-self-nature, so speech and delusion cannot reveal the highest truth. Therefore, Mahamati! You should stay away from speech and all appearances of delusion.' At that time, the World Honored One, wanting to reiterate this meaning, spoke in verse: 'The self-natures of all things have no self-nature, Nor can they be expressed in words, The meaning of profound emptiness, Fools cannot understand. The self-nature of all things, Speech and Dharma are like shadows, Only the sons of self-awakened wisdom, Can understand the reality I speak of.' At that time, Mahamati Bodhisattva-Mahasattva (Mahāmati Bodhisattva-Mahāsattva, great wisdom Bodhisattva-Great being) again said to the Buddha: 'World Honored One! Please explain to us how to stay away from one and different, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence, which all non-Buddhist paths cannot practice, only the self-awakened wisdom can practice, staying away from the self-appearance and common appearance of delusion, and entering the meaning of the first true reality. As well as the appearances of the continuous and gradual upward progression and purification of the stages (bhūmi, stages of Bodhisattva practice), following and entering the appearance of the Tathagata-ground (Tathāgatabhūmi, the realm of the Buddha), without developing original vows. For example, the boundless appearance of the realm of various colored jewels (maṇi, jewel), all dharmas of the appearance of the self-mind manifesting and tending towards parts. I and other Bodhisattva-Mahasattvas, stay away from such delusional self-nature and common appearance views.' --------------------------------------------------------------------------------
Chinese
，疾得阿耨多罗三藐三菩提，令一切众生，一切安乐，具足充满。” 佛告大慧：“善哉，善哉！汝能问我如是之义，多所安乐，多所饶益，哀愍一切诸天世人。” 佛告大慧：“谛听，谛听！善思念之！吾当为汝分别解说。” 大慧白佛言：“善哉，世尊！唯然受教。” 佛告大慧：“不知心量愚痴凡夫，取内外性，依于一异、俱不俱、有无非有非无、常无常，自性习因计着妄想。譬如群鹿，为渴所逼，见春时炎，而作水想，迷乱驰趣，不知非水。如是愚夫，无始虚伪妄想所熏，三毒烧心，乐色境界，见生住灭，取内外性，堕于一异、俱不俱、有无非有非无、常无常想，妄见摄受。如乾闼婆城，凡愚无智而起城想，无始习气计着想现。彼非有城非无城，如是外道无始虚伪习气计着，依于一异、俱不俱、有无非有非无、常无常见，不能了知自心现量。譬如有人，梦见男女为马车步，城邑园林山河浴池种种庄严，自身入中，觉已忆念。大慧！于意云何？如是士夫，于前所梦忆念不舍，为黠慧不？” 大慧白佛言：“不也。世尊！” 佛告大慧：“如是凡夫，恶见所噬，外道智慧，不知如梦自心现量，依于一异、俱不俱、有无非有非无、常无常见。譬如画像，不高不下，而彼凡愚， 现代汉语译本：迅速获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），使一切众生得到一切安乐，具足圆满。' 佛告诉大慧（Mahamati）菩萨：'好啊，好啊！你能够问我这样的道理，能使很多人得到安乐，能使很多人得到利益，怜悯一切诸天和世人。' 佛告诉大慧（Mahamati）菩萨：'仔细听，仔细听！好好地思考！我将为你分别解说。' 大慧（Mahamati）菩萨对佛说：'好啊，世尊！我愿意接受教诲。' 佛告诉大慧（Mahamati）菩萨：'不了解心量（citta-matra）的愚痴凡夫，执取内外诸法的自性，依赖于一异（eka-aneka，同一与相异）、俱不俱（ubhaya-anubhaya，同时存在与不同时存在）、有无（asti-nasti，存在与不存在）、非有非无（na-asti-na-nasti，非存在非不存在）、常无常（nitya-anitya，常恒与无常）等概念，以自性习气为因，计着于虚妄的分别。譬如一群鹿，因为口渴所逼迫，看见春天时的热气，就以为是水，迷惑地奔跑追逐，不知道那不是水。像这样，愚痴凡夫，被无始以来的虚伪妄想所熏染，被贪嗔痴三毒烧灼内心，贪恋色等境界，见到生住灭等现象，执取内外诸法的自性，堕入一异（eka-aneka，同一与相异）、俱不俱（ubhaya-anubhaya，同时存在与不同时存在）、有无（asti-nasti，存在与不存在）、非有非无（na-asti-na-nasti，非存在非不存在）、常无常（nitya-anitya，常恒与无常）等妄想之中，虚妄地见取和执受。如同乾闼婆城（Gandharva-nagara，海市蜃楼），凡夫愚人没有智慧，却以为是真的城，这是无始以来的习气，计着于虚妄的显现。那不是真的有城，也不是真的没有城。像这样，外道们被无始以来的虚伪习气所迷惑，执着于一异（eka-aneka，同一与相异）、俱不俱（ubhaya-anubhaya，同时存在与不同时存在）、有无（asti-nasti，存在与不存在）、非有非无（na-asti-na-nasti，非存在非不存在）、常无常（nitya-anitya，常恒与无常）等见解，不能够了知自心现量的真实。譬如有人，梦见男女、马车、步行、城邑、园林、山河、浴池等等种种庄严，自己也进入其中，醒来后还忆念着。大慧（Mahamati）啊！你认为怎么样？像这样的人，对于先前所梦见的事物，忆念不舍，算是聪明吗？' 大慧（Mahamati）菩萨对佛说：'不是的，世尊！' 佛告诉大慧（Mahamati）菩萨：'像这样，凡夫被邪恶的见解所吞噬，用外道的智慧，不知道如梦一般的自心现量，执着于一异（eka-aneka，同一与相异）、俱不俱（ubhaya-anubhaya，同时存在与不同时存在）、有无（asti-nasti，存在与不存在）、非有非无（na-asti-na-nasti，非存在非不存在）、常无常（nitya-anitya，常恒与无常）等见解。譬如画像，不高也不低，可是那些凡夫愚人，'