English
English version: 'Quickly attain Anuttara-samyak-sambodhi (supreme complete enlightenment), enabling all sentient beings to have all happiness, fully and completely.' The Buddha said to Mahamati: 'Excellent, excellent! You are able to ask me about such a meaning, bringing much peace and happiness, much benefit, and compassion to all devas (gods) and people.' The Buddha said to Mahamati: 'Listen carefully, listen carefully! Think about it well! I will explain it to you in detail.' Mahamati said to the Buddha: 'Excellent, World Honored One! I am willing to receive your teachings.' The Buddha said to Mahamati: 'Ignorant ordinary people who do not understand citta-matra (mind-only), grasp at the intrinsic nature of internal and external things, relying on concepts of one and different (eka-aneka), both and neither (ubhaya-anubhaya), existent and nonexistent (asti-nasti), neither existent nor nonexistent (na-asti-na-nasti), permanent and impermanent (nitya-anitya), clinging to false discriminations based on habit energy of self-nature. It is like a herd of deer, driven by thirst, seeing the heat haze of spring and thinking it is water, running towards it in confusion, not knowing it is not water. Likewise, foolish people,熏染by beginningless false discriminations, their minds burned by the three poisons (greed, hatred, delusion), delight in sense objects, seeing birth, abiding, and cessation, grasping at the intrinsic nature of internal and external things, falling into the false discriminations of one and different (eka-aneka), both and neither (ubhaya-anubhaya), existent and nonexistent (asti-nasti), neither existent nor nonexistent (na-asti-na-nasti), permanent and impermanent (nitya-anitya), falsely seeing, grasping, and clinging. Like a Gandharva-nagara (mirage), ordinary foolish people without wisdom think it is a real city, due to beginningless habit energy, clinging to the appearance of false discriminations. It is neither a real city nor a non-city. Likewise, heretics are deluded by beginningless false habit energy, clinging to views of one and different (eka-aneka), both and neither (ubhaya-anubhaya), existent and nonexistent (asti-nasti), neither existent nor nonexistent (na-asti-na-nasti), permanent and impermanent (nitya-anitya), unable to understand the true measure of self-mind as it appears. For example, someone dreams of men and women, horse-drawn carriages, walking, cities, gardens, mountains, rivers, bathing ponds, and various adornments, and enters into them himself, remembering them after waking up. Mahamati, what do you think? If such a person clings to the memory of what he dreamed, is he considered wise?' Mahamati said to the Buddha: 'No, World Honored One!' The Buddha said to Mahamati: 'Likewise, ordinary people are devoured by evil views, using the wisdom of heretics, not knowing the self-mind as it appears is like a dream, clinging to views of one and different (eka-aneka), both and neither (ubhaya-anubhaya), existent and nonexistent (asti-nasti), neither existent nor nonexistent (na-asti-na-nasti), permanent and impermanent (nitya-anitya). For example, a painting is neither high nor low, but those ordinary foolish people,' -------------------------------------------------------------------------------- 作高下想。如是未来外道恶见习气充满，依于一异、俱不俱、有无非有非无、常无常见，自坏坏他。余离有无无生之论，亦说言无。谤因果见，拔善根本，坏清净因。胜求者，当远离去，作如是说：‘彼堕自他俱见、有无妄想已，堕建立诽谤。以是恶见，当堕地狱。’譬如翳目见有垂发，谓众人言：‘汝等观此而是垂发，毕竟非性非无性，见不见故。’如是外道妄见悕望，依于一异、俱不俱、有无非有非无、常无常见，诽谤正法，自陷陷他。譬如火轮非轮，愚夫轮想，非有智者。如是外道恶见悕望，依于一异、俱不俱、有无非有非无、常无常想，一切性生。譬如水泡，似摩尼珠，愚小无智，作摩尼想，计着追逐。而彼水泡，非摩尼非非摩尼，取不取故。如是外道恶见妄想习气所熏，于无所有，说有生；缘有者，言灭。 “复次，大慧！有三种量，五分论，各建立已，得圣智自觉。离二自性事而作有性妄想计着。大慧！心、意、意识身心转变，自心现摄所摄，诸妄想断。如来地自觉圣智修行者，不应于彼作性非性想。若复修行者，如是境界，性非性摄取想生者，彼即取长养，及取我人。大慧！若说彼性自性共相，一切皆是化佛所说，非法佛说。又诸言说，悉由愚夫悕望见生，不为别建立趣自性法，得圣智自觉三昧 { "translations": [ "现代汉语译本：\n\n作高下想。像这样，未来外道邪恶见解和习气充满，依赖于一异（事物是一还是异），俱不俱（事物是既一又异，还是非一非异），有无非有非无（事物是有还是无，或者既非有也非无），常无常见（事物是常还是无常）的观点，自己毁坏，也毁坏他人。其余离开有无和无生的论调，也说成是‘无’。诽谤因果的见解，拔除善良的根本，破坏清净的因。胜求者（追求殊胜佛法的人），应当远离他们，这样说：‘他们堕入自他俱见（认为自己和他人都是真实存在的）、有无妄想之中，已经堕入建立和诽谤的境地。因为这些邪恶见解，应当堕入地狱。’譬如眼睛有翳的人，看见有垂发（幻觉），就对众人说：‘你们看这里，这就是垂发，毕竟不是真实的性质，也不是没有性质，因为能看见，也能看不见。’像这样，外道虚妄的见解和希望，依赖于一异、俱不俱、有无非有非无、常无常见的观点，诽谤正法，自己陷入困境，也使他人陷入困境。譬如火轮（旋转的火把造成的幻觉）不是真正的轮子，愚蠢的人却认为是轮子，有智慧的人则不这样认为。像这样，外道邪恶的见解和希望，依赖于一异、俱不俱、有无非有非无、常无常的妄想，认为一切事物都是由自性而生。譬如水泡，看起来像摩尼珠（珍贵的宝珠），愚蠢而没有智慧的人，就认为是摩尼珠，执着地追逐它。而那水泡，既不是摩尼珠，也不是非摩尼珠，因为可以取，也可以不取。像这样，外道邪恶的见解和妄想被习气所熏染，对于本来没有的东西，说成是有生；对于本来存在的东西，说成是灭。\n\n“再者，大慧（菩萨名）！有三种量（现量、比量、圣言量），五分论（正量、因量、宗量、喻量、合量），各自建立之后，才能得到圣智自觉。离开二自性事（名相和分别）而产生有性的虚妄想法和执着。大慧！心、意、意识（三种不同的意识形态）身心转变，都是自心显现和摄取的，各种妄想断除。如来地自觉圣智的修行者，不应该对这些产生是自性还是非自性的想法。如果修行者，在这样的境界中，产生自性或非自性的摄取想法，那么他就增长了执着，以及对‘我’和‘人’的执着。大慧！如果说自性、自性共相（共同的性质），一切都是化佛（佛的化身）所说，不是法佛（佛的真身）所说。而且各种言说，都是由愚夫的希望和见解产生的，不是为了特别建立趣向自性之法，从而得到圣智自觉三昧（禅定）。” ], "english_translations": [ "English version:\n\nMaking thoughts of superiority and inferiority. In this way, in the future, heretical views and habitual tendencies of non-Buddhists will be abundant, relying on views of oneness and otherness (whether things are one or different), both and neither (whether things are both one and different, or neither one nor different), existence and non-existence, neither existence nor non-existence (whether things exist or not, or neither exist nor not exist), permanence and impermanence (whether things are permanent or impermanent), destroying themselves and others. Other theories that depart from existence and non-existence and non-origination are also said to be 'non-existent.' Slandering the view of cause and effect, uprooting the roots of goodness, and destroying the causes of purity. Those who seek excellence (those who pursue the supreme Dharma) should stay away from them, saying: 'They have fallen into the views of self and other (believing that self and others are real), and delusions of existence and non-existence, and have fallen into the realm of establishing and slandering. Because of these evil views, they should fall into hell.' For example, a person with cataracts in their eyes sees falling hairs (an illusion) and says to the crowd: 'Look here, this is falling hair, which is ultimately neither a real nature nor without nature, because it can be seen and not seen.' In this way, the false views and hopes of non-Buddhists, relying on views of oneness and otherness, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence, slander the true Dharma, trapping themselves and others. For example, a fire wheel (the illusion created by a spinning torch) is not a real wheel, but foolish people think it is, while wise people do not. In this way, the evil views and hopes of non-Buddhists, relying on delusions of oneness and otherness, both and neither, existence and non-existence, neither existence nor non-existence, permanence and impermanence, believe that all things are born from inherent nature. For example, a water bubble looks like a Mani jewel (a precious gem), and foolish and unwise people think it is a Mani jewel, clinging to it and chasing after it. But that water bubble is neither a Mani jewel nor not a Mani jewel, because it can be taken and not taken. In this way, the evil views and delusions of non-Buddhists are熏染 by habitual tendencies, and they say that what is originally non-existent is born; and they say that what originally exists is extinguished.\n\n'Furthermore, Mahamati (name of a Bodhisattva)! There are three kinds of valid cognition (direct perception, inference, and reliable testimony), and the five-part syllogism (thesis, reason, example, application, and conclusion), which, once established, can lead to self-realization of sacred wisdom. Departing from the two self-nature matters (names and discriminations), they generate false thoughts and attachments to existence. Mahamati! The transformations of mind, thought, and consciousness (three different forms of consciousness), and body and mind, are all manifestations and appropriations of one's own mind, and all delusions are eliminated. Practitioners of self-realized sacred wisdom in the realm of the Tathagata should not have thoughts of whether these are of self-nature or not of self-nature. If a practitioner, in such a state, generates thoughts of appropriation of self-nature or non-self-nature, then they increase their attachments, as well as their attachments to 'self' and 'others.' Mahamati! If it is said that self-nature, and the common characteristics of self-nature (shared qualities), are all spoken by the Transformation Body of the Buddha (an emanation of the Buddha), not by the Dharma Body of the Buddha (the true body of the Buddha). Moreover, all speech arises from the hopes and views of foolish people, and is not for the special establishment of the Dharma that leads to self-nature, thereby attaining the Samadhi (meditative state) of self-realization of sacred wisdom.'" ] } --------------------------------------------------------------------------------
Chinese
乐住者，分别显示。譬如水中有树影现，彼非影非非影，非树形非非树形。如是外道见习所熏，妄想计着，依于一异、俱不俱、有无非有非无、常无常想，而不能知自心现量。譬如明镜，随缘显现一切色像而无妄想。彼非像非非像，而见像非像。妄想愚夫而作像想。如是外道恶见，自心像现，妄想计着，依于一异、俱不俱、有无非有非无、常无常见。譬如风水和合出声，彼非性非非性。如是外道恶见妄想，依于一异、俱不俱、有无非有非无、常无常见。譬如大地无草木处，热炎川流，洪浪云涌。彼非性非非性，贪无贪故。如是愚夫，无始虚伪习气所熏，妄想计着，依生住灭、一异、俱不俱、有无非有非无、常无常，缘自住事门，亦复如彼热炎波浪。譬如有人，咒术机发。以非众生数，毗舍阇鬼方便合成，动摇云为。凡愚妄想，计着往来。如是外道恶见悕望，依于一异、俱不俱、有无非有非无、常无常见，戏论计着，不实建立。大慧！是故欲得自觉圣智事，当离生住灭、一异、俱不俱、有无非有非无、常无常等恶见妄想。” 尔时，世尊欲重宣此义而说偈言： “幻梦水树影， 垂发热时炎， 如是观三有， 究竟得解脱。 譬如鹿渴想， 动转迷乱心， 鹿想谓为水， 而实无水事。 如是 现代汉语译本： 安于寂静的人，会分别显现（各种境界）。譬如水中显现树的倒影，那不是影，也不是非影，不是树的形状，也不是非树的形状。像这样，受到外道邪见的熏染，产生虚妄的念头和执着，依赖于一和异、俱和不俱、有和无、非有和非无、常和无常的种种想法，而不能认识到自己内心的真实显现。譬如明亮的镜子，随着外缘显现一切色相，却没有虚妄的念头。那不是像，也不是非像，但所见是像而非像。虚妄愚痴的人却把它当作真实的像。像这样，外道的邪恶见解，是自己内心的影像显现，却虚妄地执着，依赖于一和异、俱和不俱、有和无、非有和非无、常和无常的种种见解。譬如风和水相互作用发出声音，那不是自性，也不是非自性。像这样，外道的邪恶见解产生虚妄的念头，依赖于一和异、俱和不俱、有和无、非有和非无、常和无常的种种见解。譬如在大地上没有草木的地方，热气蒸腾，形成像河流一样的景象，洪大的波浪翻涌。那不是自性，也不是非自性，因为没有贪恋或不贪恋的缘故。像这样，愚痴的人，受到无始以来虚伪习气的熏染，产生虚妄的念头和执着，依赖于生和灭、一和异、俱和不俱、有和无、非有和非无、常和无常，缘于自身安住的事情，也像那热气蒸腾的波浪一样虚幻。譬如有人用咒语和机关，用非众生之数的毗舍阇鬼（Pisacha，一种恶鬼）方便组合而成，使其动摇变化。凡夫愚人虚妄地认为，执着于它的往来。像这样，外道的邪恶见解和希望，依赖于一和异、俱和不俱、有和无、非有和非无、常和无常，以戏论来计度执着，建立不真实的东西。大慧（Mahamati，菩萨名）！因此，想要获得自觉圣智的事，应当远离生住灭、一异、俱不俱、有无非有非无、常无常等邪恶见解和虚妄念头。 这时，世尊（Buddha，佛陀）想要再次宣说这个道理，就说了以下偈语： ‘幻象、梦境、水中的树影，垂下的头发和热时的阳焰，像这样观察三有（指欲有、色有、无色有），最终才能得到解脱。 譬如鹿因为口渴而产生妄想，动转不定，心神迷乱，把阳焰想象成水，而实际上并没有水这件事。 像这样……’