English
English version: Those who dwell in bliss perceive distinctions. For example, a tree's reflection appears in water; it is neither the reflection nor not the reflection, neither the tree's form nor not the tree's form. Similarly, those influenced by the practices of non-Buddhists cling to deluded thoughts, relying on notions of one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence, and are unable to know the self-manifestation of their own minds. Like a clear mirror, which reflects all forms and images according to conditions without delusion, it is neither the image nor not the image, yet the image is seen as non-image. Deluded fools conceive it as an image. Similarly, the evil views of non-Buddhists are manifestations of their own minds, to which they cling deludedly, relying on notions of one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence. Like wind and water combining to produce sound, it is neither self-nature nor not self-nature. Similarly, the evil views of non-Buddhists arise from deluded thoughts, relying on notions of one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence. Like the heat haze shimmering across a barren land devoid of vegetation, with its illusory streams and surging waves, it is neither self-nature nor not self-nature, because there is neither attachment nor non-attachment. Similarly, fools, influenced by beginningless false habits, cling to deluded thoughts, relying on arising and ceasing, one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence, relating to their own abiding state as those illusory heat waves. For example, someone uses spells and mechanical devices, combining them with Pisachas (Pisacha, a type of demon) that are not counted among living beings, to create movements and changes. Ordinary fools deludedly cling to the idea of their coming and going. Similarly, the evil views and hopes of non-Buddhists rely on notions of one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence, engaging in speculative debates and clinging to unreal constructs. Mahamati (Mahamati, name of a Bodhisattva)! Therefore, if you wish to attain the state of self-realized wisdom, you must abandon such evil views and deluded thoughts as arising and ceasing, one and different, both and neither, being and non-being, neither being nor non-being, permanence and impermanence. At that time, the Buddha (Buddha, the enlightened one), wishing to reiterate this meaning, spoke the following verses: 'Illusions, dreams, tree shadows in water, Falling hair and heat haze, Thus contemplate the three realms of existence (referring to the desire realm, form realm, and formless realm), Ultimately attaining liberation. Like a deer's thirst-induced delusion, Restless movement and confused mind, The deer imagines the heat haze as water, But in reality, there is no water there. Similarly...' -------------------------------------------------------------------------------- 识种子， 动转见境界， 愚夫妄想生， 如为翳所翳。 于无始生死， 计着摄受性， 如逆㨝出㨝， 舍离贪摄受， 如幻咒机发， 浮云梦电光。 观是得解脱， 永断三相续， 于彼无有作， 犹如炎虚空。 如是知诸法， 则为无所知， 言教唯假名， 彼亦无有相。 于彼起妄想， 阴行如垂发， 如画垂发幻， 梦乾闼婆城。 火轮热时炎， 无而现众生， 常无常一异， 俱不俱亦然。 无始过相续， 愚夫痴妄想， 明镜水净眼， 摩尼妙宝珠， 于中现众色， 而实无所有。 一切性显现， 如画热时炎， 种种众色现， 如梦无所有。
Chinese
“复次，大慧！如来说法，离如是四句，谓：一异、俱不俱、有无非有非无、常无常。离于有无建立诽谤分别。结集真谛、缘起、道灭、解脱。如来说法，以是为首。非性、非自在、非无因、非微尘、非时、非自性相续而为说法。复次，大慧！为净烦恼尔炎障故，譬如商主，次第建立百八句无所有，善分别诸乘及诸地相。 “复次，大慧！有四种禅。云何为四？谓：愚夫所行禅、观察义禅、攀缘如禅、如来禅。云何愚夫所行禅？谓：声闻、缘觉、外道修行者，观人无我性 现代汉语译本： 识别种子（识种子，指阿赖耶识中的种子）， 动转之间显现境界， 愚昧的人因此产生虚妄的想象， 就像眼睛被眼翳所遮蔽一样。 于无始以来的生死轮回中， 执着于摄受的自性， 如同逆向搓揉油脂想要得到油脂一样， 应当舍弃贪婪和摄受。 如同幻术、咒语和机关所引发的现象， 如同浮云、梦境和闪电的光芒。 观察这些现象就能获得解脱， 永远断绝三种相续（烦恼相续、业相续、果报相续）， 于解脱中没有任何造作， 犹如热气蒸腾的空旷空间。 如果能这样认识诸法， 那就是真正的无所知（不执着于任何概念）， 言语教诲只是假借的名相， 其中也没有任何实在的相状。 于这些假象中产生虚妄的想象， 五阴的运行就像垂下来的头发一样， 如同绘画的垂发幻象， 如同梦中的乾闼婆城（乾闼婆城，梵文：Gandharva-nagara，海市蜃楼）。 火轮（火轮，指快速旋转的火把造成的视觉幻象）和热季中的阳焰（热时炎，指因地面高温而产生的虚幻景象）， 本来不存在却显现出种种众生， 常与无常、一与异， 俱与不俱也是如此。 无始以来的过患相续不断， 愚昧的人因此产生痴迷的妄想。 明亮的镜子、清澈的水、洁净的眼睛， 以及摩尼妙宝珠（摩尼妙宝珠，梵文：mani-ratna，一种能显现各种颜色的宝珠）， 其中显现出各种颜色， 而实际上什么也没有。 一切自性都是显现出来的， 如同绘画和热季中的阳焰， 种种颜色显现出来， 如同梦境一样毫无所有。 “再者，大慧（大慧，菩萨名）！如来说法，远离这样的四句，即：一异、俱不俱、有无非有非无、常无常。远离对于有无的建立、诽谤和分别。总结真谛（真谛，指四圣谛中的苦谛、集谛、灭谛、道谛）、缘起（缘起，指事物相互依存的法则）、道灭（道灭，指通过修行达到涅槃）、解脱。如来说法，以这些为根本。不是自性（自性，指事物独立存在的本质）、不是自在（自在，指不受任何约束的状态）、不是无因、不是微尘（微尘，指构成物质的最小单位）、不是时间、不是自性相续而进行说法。再者，大慧！为了清净烦恼尔炎障（烦恼尔炎障，指由烦恼引起的障碍），譬如商主，次第建立百八句无所有，善于分别各种乘（乘，指运载众生到达解脱彼岸的工具，如声闻乘、缘觉乘、菩萨乘）以及各种地相（地相，指菩萨修行过程中的不同阶段）。 “再者，大慧！有四种禅。什么是四种禅？即：愚夫所行禅、观察义禅、攀缘如禅、如来禅。什么是愚夫所行禅？即：声闻（声闻，指听闻佛法而修行的弟子）、缘觉（缘觉，指通过观察因缘而觉悟的人）、外道修行者，观察人无我性（人无我性，指人没有永恒不变的自我）。
English
English version: Recognizing the seeds (识种子, shí zhǒng zǐ, referring to the seeds in the Alaya-consciousness), The turning and moving reveal realms, Foolish people give rise to deluded thoughts, Like being blinded by cataracts. In the beginningless cycle of birth and death, Clinging to the nature of grasping and receiving, Like trying to extract oil by rubbing against the grain, One should abandon greed and grasping. Like phenomena produced by illusions, spells, and mechanisms, Like fleeting clouds, dreams, and lightning flashes. Observing these phenomena leads to liberation, Forever severing the three continuities (of afflictions, karma, and retribution). In liberation, there is no action, Like the empty space shimmering with heat. If one understands all dharmas in this way, Then it is true non-knowing (not clinging to any concepts). Verbal teachings are merely borrowed names, Within them, there are no real characteristics. Giving rise to deluded thoughts about these illusions, The functioning of the five skandhas is like hanging hair. Like the illusion of painted hanging hair, Like the city of Gandharvas (乾闼婆城, Qián tà pó chéng, mirage) in a dream. The fire wheel (火轮, huǒ lún, referring to the visual illusion created by rapidly spinning a torch) and the heat haze in hot weather (热时炎, rè shí yán, referring to the illusory景象 caused by high ground temperature), Seemingly manifesting beings that do not exist, Constant and impermanent, one and different, Both together and not together are also the same. Beginningless faults continue without end, Foolish people give rise to deluded thoughts. Bright mirrors, clear water, pure eyes, And the Mani jewel (摩尼妙宝珠, Mó ní miào bǎo zhū, a precious jewel that can manifest various colors), Within them, various colors appear, But in reality, there is nothing. All natures are manifestations, Like paintings and heat haze in hot weather, Various colors appear, Like dreams, without any substance. 'Furthermore, Mahamati (大慧, Dà huì, name of a Bodhisattva)! The Tathagata's (如来, Rú lái, 'Thus Come One', an epithet of the Buddha) teaching is apart from such four propositions, namely: one and different, both together and not together, existence and non-existence, neither existence nor non-existence, constant and impermanent. It is apart from establishing, slandering, and discriminating between existence and non-existence. It summarizes the Truth (真谛, zhēn dì, referring to the Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), dependent origination (缘起, yuán qǐ, the law of interdependent arising), cessation of the path (道灭, dào miè, the attainment of Nirvana through practice), and liberation. The Tathagata's teaching takes these as its foundation. It does not teach based on inherent nature (自性, zì xìng, the intrinsic essence of things), self-sovereignty (自在, zì zài, a state of being free from any constraints), causelessness, particles (微尘, wēi chén, the smallest unit of matter), time, or the continuous succession of self-nature. Furthermore, Mahamati! In order to purify the afflictions and the veil of flames (烦恼尔炎障, fán nǎo ěr yán zhàng, the obstacles caused by afflictions), like a merchant leader, it establishes the one hundred and eight negations in sequence, skillfully distinguishing the various vehicles (乘, chéng, vehicles that carry beings to the shore of liberation, such as the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) and the characteristics of the various stages (地相, dì xiàng, the different stages of a Bodhisattva's practice). 'Furthermore, Mahamati! There are four kinds of Dhyana (禅, chán, meditation). What are the four? They are: the Dhyana practiced by fools, the Dhyana of examining meaning, the Dhyana of clinging to Suchness, and the Tathagata Dhyana. What is the Dhyana practiced by fools? It is the practice of Sravakas (声闻, shēng wén, disciples who practice by listening to the Buddha's teachings), Pratyekabuddhas (缘觉, yuán jué, those who awaken through observing conditions), and non-Buddhist practitioners, who observe the non-self nature of persons (人无我性, rén wú wǒ xìng, the absence of a permanent self in persons). --------------------------------------------------------------------------------
Chinese
，自相共相骨锁，无常、苦、不净相，计着为首。如是相不异观，前后转进，想不除灭，是名愚夫所行禅。云何观察义禅？谓：人无我自相共相，外道自他俱无性已。观法无我彼地相义，渐次增进，是名观察义禅。云何攀缘如禅？谓：妄想二无我妄想，如实处不生妄想，是名攀缘如禅。云何如来禅？谓：入如来地，行自觉圣智相三种乐住，成办众生不思议事，是名如来禅。” 尔时，世尊欲重宣此义而说偈言： “凡夫所行禅， 观察相义禅， 攀缘如实禅， 如来清净禅。 譬如日月形， 钵头摩深险， 如虚空火烬， 修行者观察。 如是种种相， 外道道通禅， 亦复堕声闻， 及缘觉境界， 舍离彼一切， 则是无所有。 一切刹诸佛， 以不思议手， 一时摩其顶， 随顺入如相。” 尔时，大慧菩萨摩诃萨复白佛言：“世尊！般涅槃者，说何等法，谓为涅槃？” 佛告大慧：“一切自性习气，藏意识见习转变，名为涅槃。诸佛及我涅槃，自性空事境界。 “复次，大慧！涅槃者，圣智自觉境界，离断常妄想性非性。云何非常？谓自相共相妄想断，故非常。云何非断？谓一切圣去来现在得自觉，故非断。大慧！涅槃不坏不死。若涅槃死者， 现代汉语译本：‘什么是凡夫禅？’就是说：对于自身和他人的骨骼锁链，以及无常、苦、不净的表象，执着于这些表象为首要。像这样观察表象却不改变，前后不断地进行，妄想不消除，这叫做愚夫所修的禅。 ‘什么是观察义禅？’就是说：观察人无我（pudgala-nairātmya，人无实体）的自相和共相，以及外道所说的自身、他人皆无自性的观点。观察法无我（dharma-nairātmya，法无实体）的各种层面，逐渐增进，这叫做观察义禅。 ‘什么是攀缘如禅？’就是说：对于虚妄分别的二无我（dvi-nairātmya，两种无我，即人无我和法无我）的虚妄分别，在如实之处不生起虚妄分别，这叫做攀缘如禅。 ‘什么是如来禅？’就是说：进入如来的境界，以自觉圣智的形态，处于三种快乐的境界（三昧乐、光明乐、无诤乐），成就利益众生不可思议的事情，这叫做如来禅。’ 当时，世尊想要再次宣说这个意义，就说了偈语： ‘凡夫所行的禅，观察表象意义的禅，攀缘如实的禅，如来清净的禅。 譬如日月运行的轨迹，莲花深邃而危险，如同虚空中的灰烬，修行者应当这样观察。 像这样种种的表象，外道所说的通往道的禅，也同样会堕入声闻乘和缘觉乘的境界，舍弃那一切，就是无所有。 一切佛土中的诸佛，用不可思议的手，同时摩顶加持，随顺众生进入如实之相。’ 当时，大慧菩萨摩诃萨再次对佛说：‘世尊！般涅槃（parinirvana，完全的涅槃）是指什么法？什么被认为是涅槃？’ 佛告诉大慧：‘一切自性（svabhāva，自性）的习气，藏识（ālayavijñāna，阿赖耶识）的见习转变，叫做涅槃。诸佛和我所证得的涅槃，是自性空（svabhāva-śūnyatā，自性空）的境界。’ ‘此外，大慧！涅槃是圣智自觉的境界，远离断灭和常存的妄想，既不是断灭也不是常存。为什么不是常存？因为自相和共相的妄想断灭了，所以不是常存。为什么不是断灭？因为一切圣者在过去、现在、未来都能证得自觉，所以不是断灭。大慧！涅槃是不坏不死的。如果涅槃是死亡，’