English
English version: ‘What is the Zen of ordinary people?’ It means clinging to the characteristics of self and others, such as bone-chains, impermanence, suffering, and impurity, considering these characteristics as primary. Observing these characteristics without change, continuously progressing, and not eliminating these thoughts is called the Zen practiced by foolish people. ‘What is the Zen of observing meaning?’ It means observing the self-characteristics and common characteristics of the absence of self in persons (pudgala-nairātmya, no self of person), as well as the views of external paths that neither self nor others have inherent existence. Observing the various aspects of the absence of self in phenomena (dharma-nairātmya, no self of phenomena), gradually progressing, is called the Zen of observing meaning. ‘What is the Zen of clinging to suchness?’ It means that with respect to the false discriminations of the two absences of self (dvi-nairātmya, two no-selves, i.e., no self of person and no self of phenomena), not generating false discriminations in the place of suchness is called the Zen of clinging to suchness. ‘What is the Tathāgata Zen?’ It means entering the realm of the Tathāgata, abiding in the three kinds of joyful states (samadhi-joy, light-joy, non-contention-joy) in the form of self-aware holy wisdom, and accomplishing inconceivable deeds that benefit sentient beings. This is called the Tathāgata Zen.’ At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: ‘The Zen practiced by ordinary people, the Zen of observing the meaning of characteristics, the Zen of clinging to suchness, the pure Zen of the Tathāgata. Like the path of the sun and moon, the lotus is deep and dangerous, like ashes in the void, practitioners should observe in this way. Like these various characteristics, the Zen of external paths that leads to the Way, will also fall into the realms of Śrāvakas and Pratyekabuddhas, abandoning all of that is non-existent. All the Buddhas in all Buddha-lands, with inconceivable hands, simultaneously rub their heads, guiding sentient beings to enter the aspect of suchness.’ At that time, Mahamati Bodhisattva-Mahasattva again said to the Buddha: ‘World Honored One! What Dharma is referred to as complete Nirvāṇa (parinirvana, complete nirvana)? What is considered to be Nirvāṇa?’ The Buddha told Mahamati: ‘The transformation of all habitual tendencies of inherent nature (svabhāva, own-being), and the habit-energy of the perceptions of the store consciousness (ālayavijñāna, storehouse consciousness), is called Nirvāṇa. The Nirvāṇa attained by the Buddhas and myself is the realm of emptiness of inherent nature (svabhāva-śūnyatā, emptiness of own-being).’ ‘Furthermore, Mahamati! Nirvāṇa is the realm of self-aware holy wisdom, free from the false discriminations of annihilation and permanence, neither annihilation nor permanence. Why is it not permanence? Because the false discriminations of self-characteristics and common characteristics are extinguished, therefore it is not permanence. Why is it not annihilation? Because all the holy ones in the past, present, and future can attain self-awareness, therefore it is not annihilation. Mahamati! Nirvāṇa is indestructible and deathless. If Nirvāṇa were death,’ --------------------------------------------------------------------------------
Chinese
复应受生相续。若坏者，应堕有为相。是故涅槃离坏离死。是故修行者之所归依。 “复次，大慧！涅槃非舍非得，非断非常，非一义非种种义。是名涅槃。 “复次，大慧！声闻、缘觉涅槃者，觉自相共相，不习近境界，不颠倒见，妄想不生。彼等于彼，作涅槃觉。 “复次，大慧！二种自性相。云何为二？谓：言说自性相计着；事自性相计着。言说自性相计著者，从无始言说虚伪习气计着生。事自性相计著者，从不觉自心现分齐生。 “复次，大慧！如来以二种神力建立，菩萨摩诃萨顶礼诸佛，听受问义。云何二种神力建立？谓：三昧正受，为现一切身面言说神力，及手灌顶神力。大慧！菩萨摩诃萨初菩萨地，住佛神力，所谓入菩萨大乘照明三昧。入是三昧已，十方世界一切诸佛，以神通力，为现一切身面言说，如金刚藏菩萨摩诃萨，及余如是相功德成就菩萨摩诃萨。大慧！是名初菩萨地。菩萨摩诃萨得菩萨三昧正受神力，于百千劫积集善根之所成就，次第诸地对治所治相，通达究竟至法云地，住大莲华微妙宫殿，坐大莲华宝师子座，同类菩萨摩诃萨眷属围绕，众宝璎珞庄严其身，如黄金瞻卜日月光明。诸最胜手从十方来，就大莲华宫殿坐上而灌其顶。譬如自在转轮圣王，及天帝释太子 现代汉语译本：再次，如果受生相续的现象坏灭，就应堕入有为法的范畴。因此，涅槃是远离坏灭和死亡的。所以，修行者应当归依涅槃。 再次，大慧（Mahamati）！涅槃不是舍弃也不是获得，不是断灭也不是恒常，不是单一的意义也不是种种的意义。这叫做涅槃。 再次，大慧（Mahamati）！声闻（Sravaka）、缘觉（Pratyekabuddha）的涅槃，是觉悟自身和共有的相状，不亲近境界，没有颠倒的见解，妄想不生起。他们对于这些，产生涅槃的觉悟。 再次，大慧（Mahamati）！有两种自性相。哪两种呢？就是：言说自性相的执着；事自性相的执着。言说自性相的执着，是从无始以来的言说虚妄习气所产生的执着。事自性相的执着，是从不觉悟自心显现的界限而产生的。 再次，大慧（Mahamati）！如来（Tathagata）以两种神力来建立，菩萨摩诃萨（Bodhisattva-Mahasattva）顶礼诸佛，听受和询问佛法的意义。哪两种神力建立呢？就是：三昧（Samadhi）正受，为了显现一切身形面貌和言说的神力，以及用手灌顶的神力。大慧（Mahamati）！菩萨摩诃萨（Bodhisattva-Mahasattva）在初地菩萨的阶段，安住于佛的神力，也就是进入菩萨大乘照明三昧（Samadhi）。进入这个三昧（Samadhi）之后，十方世界的一切诸佛，以神通力，为他显现一切身形面貌和言说，就像金刚藏菩萨摩诃萨（Vajragarbha Bodhisattva-Mahasattva），以及其他像这样功德成就的菩萨摩诃萨（Bodhisattva-Mahasattva）。大慧（Mahamati）！这叫做初地菩萨。菩萨摩诃萨（Bodhisattva-Mahasattva）得到菩萨三昧（Samadhi）正受的神力，在百千劫中积累善根所成就的，次第经历各个阶段，对治所要对治的相，通达究竟，到达法云地，安住在大莲花微妙的宫殿中，坐在大莲花宝师子座上，同类的菩萨摩诃萨（Bodhisattva-Mahasattva）眷属围绕着他，用各种珍宝璎珞来庄严自身，像黄金色的瞻卜花和日月的光明一样。各个最胜的手从十方而来，就在大莲花宫殿的座位上为他灌顶。譬如自在的转轮圣王，以及天帝释的太子。
English
English version: Furthermore, if the continuity of arising and ceasing were to be destroyed, it would fall into the realm of conditioned phenomena. Therefore, Nirvana is free from destruction and death. Hence, it is the refuge of practitioners. Furthermore, Mahamati (Great Wisdom)! Nirvana is neither abandonment nor attainment, neither annihilation nor permanence, neither a single meaning nor various meanings. This is called Nirvana. Furthermore, Mahamati (Great Wisdom)! The Nirvana of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) is the realization of their own individual characteristics and shared characteristics, not clinging to objects, not having inverted views, and not generating false thoughts. They have the realization of Nirvana regarding these things. Furthermore, Mahamati (Great Wisdom)! There are two kinds of self-nature aspects. What are the two? They are: attachment to the self-nature aspect of language; attachment to the self-nature aspect of things. Attachment to the self-nature aspect of language arises from attachment to the false habits of language from beginningless time. Attachment to the self-nature aspect of things arises from not realizing the limits of the manifestation of one's own mind. Furthermore, Mahamati (Great Wisdom)! The Tathagata (Thus Come One) establishes with two kinds of divine power, and Bodhisattva-Mahasattvas (Great Bodhisattvas) prostrate themselves before all the Buddhas, listening to and inquiring about the meaning of the Dharma. What are the two kinds of divine power establishment? They are: Samadhi (Concentration) proper reception, the divine power to manifest all forms, faces, and speech, and the divine power of hand-anointing. Mahamati (Great Wisdom)! Bodhisattva-Mahasattvas (Great Bodhisattvas) in the first Bodhisattva ground, abide in the divine power of the Buddha, which is entering the Bodhisattva Great Vehicle Illuminating Samadhi (Concentration). Having entered this Samadhi (Concentration), all the Buddhas in the ten directions, with their supernatural powers, manifest all forms, faces, and speech, like Vajragarbha Bodhisattva-Mahasattva (Vajragarbha Great Bodhisattva), and other Bodhisattva-Mahasattvas (Great Bodhisattvas) who have accomplished such qualities and merits. Mahamati (Great Wisdom)! This is called the first Bodhisattva ground. Bodhisattva-Mahasattvas (Great Bodhisattvas) obtain the divine power of the Bodhisattva Samadhi (Concentration) proper reception, which is accomplished by accumulating roots of goodness for hundreds of thousands of kalpas, sequentially passing through the various grounds, counteracting the aspects to be counteracted, thoroughly understanding and ultimately reaching the Dharma Cloud Ground, abiding in a great lotus flower exquisite palace, sitting on a great lotus flower jeweled lion throne, surrounded by a retinue of Bodhisattva-Mahasattvas (Great Bodhisattvas) of the same kind, adorning their bodies with various jeweled necklaces, like the golden Champaka flower and the light of the sun and moon. The most excellent hands come from the ten directions and anoint their crowns while seated on the great lotus flower palace throne. It is like the sovereign Chakravartin King and the crown prince of Indra. --------------------------------------------------------------------------------
Chinese
灌顶，是名菩萨手灌顶神力。大慧！是名菩萨摩诃萨二种神力。若菩萨摩诃萨住二种神力，面见诸佛如来；若不如是，则不能见。复次，大慧！菩萨摩诃萨凡所分别三昧神足说法之行，是等一切，悉住如来二种神力。大慧！若菩萨摩诃萨离佛神力能辩说者，一切凡夫亦应能说。所以者何？谓不住神力故。大慧！山石树木及诸乐器城郭宫殿，以如来入城威神力故，皆自然出音乐之声，何况有心者。聋盲喑哑无量众苦，皆得解脱。如来有如是等无量神力，利安众生。” 大慧菩萨复白佛言：“世尊！以何因缘，如来、应供、等正觉，菩萨摩诃萨住三昧正受时，及胜进地灌顶时，加其神力？” 佛告大慧：“为离魔业烦恼故，及不堕声闻地禅故，为得如来自觉地故，及增进所得法故，是故如来、应供、等正觉，咸以神力建立诸菩萨摩诃萨。若不以神力建立者，则堕外道恶见妄想，及诸声闻众魔悕望，不得阿耨多罗三藐三菩提。以是故，诸佛如来咸以神力摄受诸菩萨摩诃萨。” 尔时，世尊欲重宣此义而说偈言： “神力人中尊， 大愿悉清净， 三摩提灌顶， 初地及十地。” 尔时，大慧菩萨摩诃萨复白佛言：“世尊！佛说缘起，如是说因缘，不自说道。世尊！外道亦说因缘，谓：胜、 现代汉语译本： 佛陀说，这‘灌顶’(Abhisheka，一种仪式，象征权力和地位的授予)，被称为菩萨以手灌顶的神力。大慧！这被称为菩萨摩诃萨的两种神力。如果菩萨摩诃萨安住于这两种神力，就能亲眼见到诸佛如来；如果不是这样，就不能见到。再者，大慧！菩萨摩诃萨凡是所分别的三昧（Samadhi，禅定）神足和说法的行为，这一切都安住于如来的两种神力。大慧！如果菩萨摩诃萨离开佛的神力就能辩说，那么一切凡夫也应该能说。为什么呢？因为他们不住于神力。大慧！山石树木以及各种乐器、城郭宫殿，因为如来进入城市的神威之力，都能自然发出音乐之声，更何况有心识的众生呢。聋哑盲人以及无数的痛苦，都能得到解脱。如来有如此等等无量的神力，利益安乐众生。 大慧菩萨又对佛说：‘世尊！以什么因缘，如来、应供、等正觉（Tathagata，Arhat，Samyaksambuddha，如来的三种称号），在菩萨摩诃萨安住于三昧正受时，以及在胜进地灌顶时，加持他们的神力呢？’ 佛告诉大慧：‘为了远离魔业烦恼，以及不堕入声闻地的禅定，为了获得如来自觉的境界，以及增进所获得的法，所以如来、应供、等正觉，都以神力建立诸菩萨摩诃萨。如果不以神力建立，就会堕入外道的恶见妄想，以及各种声闻众的魔的希望，不能得到阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。因此，诸佛如来都以神力摄受诸菩萨摩诃萨。’ 当时，世尊想要再次宣说这个意义，而说了偈语： ‘神力人中尊， 大愿悉清净， 三摩提灌顶， 初地及十地。’ 当时，大慧菩萨摩诃萨又对佛说：‘世尊！佛说缘起，这样说因缘，不自己说道。世尊！外道也说因缘，说胜论者…’