English
English version: The Buddha said, this ‘Abhisheka’ (Abhisheka, a ritual symbolizing the granting of power and status), is called the spiritual power of the Bodhisattva's hand Abhisheka. Mahamati! This is called the two kinds of spiritual powers of the Bodhisattva-Mahasattva. If the Bodhisattva-Mahasattva abides in these two kinds of spiritual powers, he can see all the Buddhas and Tathagatas face to face; if not, he cannot see them. Moreover, Mahamati! All the Samadhi (Samadhi, meditation), supernatural powers, and Dharma-preaching activities that the Bodhisattva-Mahasattva distinguishes are all based on the two kinds of spiritual powers of the Tathagata. Mahamati! If the Bodhisattva-Mahasattva can debate and speak without the spiritual power of the Buddha, then all ordinary people should also be able to speak. Why? Because they do not abide in spiritual power. Mahamati! Mountains, rocks, trees, and various musical instruments, city walls, palaces, all naturally emit musical sounds because of the majestic spiritual power of the Tathagata entering the city, let alone sentient beings with consciousness. The deaf, mute, blind, and countless sufferings can all be liberated. The Tathagata has such countless spiritual powers to benefit and bring peace to all beings. The Bodhisattva Mahamati then said to the Buddha: 'World Honored One! For what reason do the Tathagata, Arhat, Samyaksambuddha (Tathagata, Arhat, Samyaksambuddha, three titles of the Tathagata), add their spiritual power when the Bodhisattva-Mahasattvas abide in Samadhi and correct reception, and when they are Abhisheka in the advanced stages?' The Buddha told Mahamati: 'In order to be free from the karma of demons and afflictions, and not to fall into the meditation of the Sravaka stage, in order to attain the realm of self-realization of the Tathagata, and to increase the Dharma that has been attained, therefore the Tathagata, Arhat, Samyaksambuddha, all establish the Bodhisattva-Mahasattvas with spiritual power. If they are not established with spiritual power, they will fall into the evil views and delusions of external paths, and the hopes of the demons of various Sravakas, and will not be able to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Therefore, all the Buddhas and Tathagatas embrace the Bodhisattva-Mahasattvas with spiritual power.' At that time, the World Honored One wanted to proclaim this meaning again and spoke the following verse: 'Spiritual power is the most honored among people, Great vows are all pure, Samadhi Abhisheka, The first ground and the tenth ground.' At that time, the Bodhisattva-Mahasattva Mahamati again said to the Buddha: 'World Honored One! The Buddha speaks of dependent origination, thus speaking of causes and conditions, not speaking of oneself. World Honored One! External paths also speak of causes and conditions, saying that the Samkhya school...' --------------------------------------------------------------------------------
Chinese
自在、时、微尘生，如是诸性生。然，世尊所谓因缘生诸性，言说有间悉檀、无间悉檀(悉檀者，译义或言宗、或言成、或言默)。世尊！外道亦说有无有生，世尊亦说无有生，生已灭。如世尊所说：‘无明缘行，乃至老死’，此是世尊无因说，非有因说。世尊建立作如是说：‘此有故彼有’，非建立渐生，观外道说胜，非如来也。所以者何？世尊！外道说因，不从缘生而有所生。世尊说观因有事，观事有因。如是因缘杂乱，如是展转无穷。” 佛告大慧：“我非无因说，及因缘杂乱说。此有故彼有者，摄所摄非性，觉自心现量。大慧！若摄所摄计着，不觉自心现量，外境界性非性，彼有如是过，非我说缘起。我常说言：‘因缘和合而生诸法’，非无因生。” 大慧复白佛言：“世尊！非言说有性，有一切性耶？世尊！若无性者，言说不生。世尊！是故言说有性，有一切性。” 佛告大慧：“无性而作言说，谓兔角龟毛等，世间现言说，大慧！非性非非性，但言说耳。如汝所说，言说自性，有一切性者，汝论则坏。大慧！非一切刹土有言说。言说者，是作相耳。或有佛刹瞻视显法，或有作相、或有扬眉、或有动睛、或笑、或欠、或謦咳、或念刹土、或动摇。大慧！如瞻视，及香积世界，普贤如来国 现代汉语译本： ‘自在’(Ishvara，印度教中的最高神)、‘时’(时间)、‘微尘生’(极小的物质粒子)，像这样都是各种自性产生的说法。然而，世尊您所说的因缘生诸性，这种说法存在‘有间悉檀’(有条件的结论)和‘无间悉檀’(无条件的结论)。世尊！外道也说有和无的产生，世尊您也说没有产生，产生后就灭亡。就像世尊您所说：‘无明缘行，乃至老死’，这在世尊看来是无因论，而不是有因论。世尊建立并这样说：‘此有故彼有’，而不是建立渐次产生，这样看来外道的说法更胜一筹，不像如来的说法。为什么呢？世尊！外道说因，不是从缘而生，而是自己产生。世尊说观察因有事，观察事有因。这样因缘杂乱，这样辗转无穷。 佛告诉大慧：‘我不是无因论，也不是因缘杂乱论。此有故彼有，是指摄持和被摄持不是自性，是觉悟自心所显现的量。大慧！如果执着于摄持和被摄持，不觉悟自心所显现的量，外境界的自性和非自性，他们会有这样的过失，我说的缘起不是这样。我常说：‘因缘和合而生诸法’，不是无因而生。’ 大慧又对佛说：‘世尊！不是言说有自性，就有一切自性吗？世尊！如果没有自性，言说就不会产生。世尊！所以言说有自性，就有一切自性。’ 佛告诉大慧：‘没有自性也可以有言说，比如兔角、龟毛等，世间现在就有这些言说，大慧！不是自性也不是非自性，只是言说罢了。就像你所说，言说自性，就有一切自性，你的论点就站不住脚了。大慧！不是所有刹土都有言说。言说，只是一个造作的相而已。有的佛刹通过瞻视来显示佛法，有的通过作相、有的通过扬眉、有的通过动眼睛、有的通过笑、有的通过打哈欠、有的通过咳嗽、有的通过念刹土、有的通过动摇。大慧！就像瞻视，以及香积世界，普贤如来国。’
English
English version: 'Ishvara' (the supreme god in Hinduism), 'time', 'the arising of minute particles', these are all said to be produced by various natures. However, what the World-Honored One says about the arising of all natures from causes and conditions involves 'with-gap siddhanta' (conditional conclusions) and 'without-gap siddhanta' (unconditional conclusions). World-Honored One! The non-Buddhists also speak of the arising of being and non-being, and the World-Honored One also speaks of no arising, and of extinction after arising. Just as the World-Honored One says: 'Ignorance conditions volitional actions, and so on, up to old age and death,' this, in the World-Honored One's view, is a theory of no cause, not a theory of cause. The World-Honored One establishes and says: 'Because this exists, that exists,' but does not establish gradual arising. It seems that the non-Buddhist's view is superior, not like the Tathagata's view. Why is that? World-Honored One! The non-Buddhists speak of a cause that does not arise from conditions but arises on its own. The World-Honored One speaks of observing that a cause has an effect, and observing that an effect has a cause. Thus, causes and conditions are confused, and thus the cycle goes on endlessly. The Buddha said to Mahamati: 'I do not speak of a theory of no cause, nor a theory of confused causes and conditions. 'Because this exists, that exists' refers to the fact that what is grasped and what grasps are not self-nature, but are the directly perceived measure of one's own mind. Mahamati! If one clings to what is grasped and what grasps, and does not awaken to the directly perceived measure of one's own mind, the self-nature and non-self-nature of external objects, they will have such faults. My teaching of dependent origination is not like that. I always say: 'All dharmas arise from the combination of causes and conditions,' not from no cause.' Mahamati again said to the Buddha: 'World-Honored One! Isn't it that if speech has self-nature, then it has all self-natures? World-Honored One! If there is no self-nature, speech will not arise. World-Honored One! Therefore, if speech has self-nature, then it has all self-natures.' The Buddha said to Mahamati: 'Speech can exist without self-nature, such as rabbit horns, turtle hair, etc. These kinds of speech exist in the world now. Mahamati! It is neither self-nature nor non-self-nature, it is just speech. Just as you say, if speech has self-nature, then it has all self-natures, your argument is untenable. Mahamati! Not all Buddha-lands have speech. Speech is just a constructed appearance. Some Buddha-lands reveal the Dharma through gazing, some through gestures, some through raising eyebrows, some through moving eyes, some through smiling, some through yawning, some through coughing, some through contemplating Buddha-lands, some through shaking. Mahamati! Like gazing, and the Fragrant Accumulation World, the land of Samantabhadra Tathagata.' --------------------------------------------------------------------------------
Chinese
土，但以瞻视令诸菩萨得无生法忍，及殊胜三昧。是故，非言说有性有一切性。大慧！见此世界蚊蚋虫蚁，是等众生，无有言说，而各办事。” 尔时，世尊欲重宣此义而说偈言： “如虚空兔角， 及与槃大子， 无而有言说， 如是性妄想。 因缘和合法， 凡愚起妄想， 不能如实知， 轮回三有宅。” 尔时，大慧菩萨摩诃萨复白佛言：“世尊！常声者，何事说？” 佛告大慧：“为惑乱。以彼惑乱，诸圣亦现，而非颠倒。大慧！如春时炎、火轮、垂发、乾闼婆城、幻、梦、镜像。世间颠倒，非明智也，然非不现。大慧！彼惑乱者，有种种现，非惑乱作无常。所以者何？谓离性非性故。大慧！云何离性非性惑乱？谓一切愚夫种种境界故。如彼恒河，饿鬼见不见故，无惑乱性；于余现故，非无性。如是惑乱，诸圣离颠倒不颠倒。是故惑乱常，谓相相不坏故。大慧！非惑乱种种相妄想相坏，是故惑乱常。大慧！云何惑乱真实？若复因缘，诸圣于此惑乱，不起颠倒觉、非不颠倒觉。大慧！除诸圣，于此惑乱有少分想，非圣智事想。 “大慧！凡有者，愚夫妄说，非圣言说。彼惑乱者，倒不倒妄想，起二种种性，谓：圣种性，及愚夫种性。圣种性者，三种分别。谓：声闻乘 现代汉语译本： 佛陀说：‘如同以瞻仰注视来使诸菩萨获得无生法忍（对一切法不生不灭的体悟），以及殊胜三昧（甚深禅定）。因此，不能说言说具有自性，就认为一切事物都具有自性。大慧！看看这个世界上的蚊、蚋、虫、蚁等众生，它们没有言说，却各自能够完成自己的事情。’ 当时，世尊为了重新宣说这个道理，而说了以下偈语： ‘如同虚空中不存在的兔角，以及没有儿子的槃大子（比喻不存在的事物）， 虽然没有，却可以用言语来说，这样的自性是虚妄的。 因缘和合而生法， 凡夫愚人因此产生虚妄的念想， 不能如实地了解真相， 从而在三有（欲有、色有、无色有）的宅舍中轮回。’ 当时，大慧菩萨摩诃萨再次对佛说：‘世尊！您所说的常声（恒常不变的声音），是指什么呢？’ 佛告诉大慧：‘是指惑乱。因为这种惑乱，即使是诸圣（已经证悟的圣人）也会显现，但并非颠倒。大慧！就像春天时的阳焰（海市蜃楼）、火轮（快速旋转的火把造成的幻觉）、垂发（眼病患者看到的幻觉）、乾闼婆城（海市蜃楼）、幻术、梦境、镜像一样。世间凡夫对此感到颠倒，但明智的人不会，然而这些现象并非不显现。大慧！这些惑乱，有种种显现，但惑乱本身并不会造成无常。为什么呢？因为它是远离自性和非自性的缘故。大慧！什么是远离自性和非自性的惑乱呢？就是因为一切愚夫有种种境界的缘故。比如恒河，饿鬼看到和看不到，因此没有惑乱的自性；对于其他人显现，因此不是没有自性。像这样的惑乱，诸圣远离颠倒和不颠倒。因此惑乱是常，因为相的体性不会坏灭的缘故。大慧！不是惑乱的种种相和妄想相会坏灭，所以惑乱是常。大慧！什么是惑乱的真实呢？如果凭借因缘，诸圣对于这种惑乱，不会生起颠倒的觉悟，也不会生起非不颠倒的觉悟。大慧！除了诸圣，对于这种惑乱会有少分的想法，但这不是圣智所应该执着的事情。’ ‘大慧！凡夫所说的‘有’，是愚夫的妄说，不是圣人的言说。这种惑乱，会生起颠倒和不颠倒的妄想，从而产生两种种性，即：圣人的种性，以及愚夫的种性。圣人的种性，有三种分别。即：声闻乘（听闻佛法而悟道的修行者）……’
English
English version: The Buddha said: 'It is like using respectful observation to enable all Bodhisattvas to obtain the Kshanti (patience, acceptance) of non-origination of all dharmas, and the supreme Samadhi (deep meditative state). Therefore, one cannot say that speech has inherent nature, and then assume that all things have inherent nature. Mahamati! Look at the mosquitoes, gnats, insects, and ants in this world; these beings do not have speech, yet each is able to accomplish their own tasks.' At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verses: 'Like the rabbit's horn in empty space, and the son of a barren woman (used to exemplify non-existent things), Although they do not exist, they can be spoken of, such is the nature of delusion. Conditioned dharmas arise from the aggregation of causes and conditions, Foolish ordinary people therefore give rise to deluded thoughts, Unable to know the truth as it is, Thus they transmigrate in the houses of the three realms of existence (desire realm, form realm, formless realm).' At that time, Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One! What is meant by the 'constant sound' (eternal sound) that you speak of?' The Buddha told Mahamati: 'It refers to illusion. Because of this illusion, even the sages (enlightened beings) experience it, but it is not inverted. Mahamati! It is like the mirage in springtime, the fire wheel (illusion created by rapidly spinning a torch), the appearance of falling hair (visual illusion), the city of Gandharvas (mirage), illusion, dreams, and reflections in a mirror. Ordinary people in the world are deluded by these, but the wise are not, yet these phenomena are not non-existent. Mahamati! These illusions have various appearances, but the illusion itself does not cause impermanence. Why? Because it is apart from inherent nature and non-inherent nature. Mahamati! What is the illusion that is apart from inherent nature and non-inherent nature? It is because all foolish people have various realms of experience. For example, the Ganges River, whether hungry ghosts see it or not, it does not have the nature of illusion; because it appears to others, it is not without nature. Such illusion is apart from inversion and non-inversion for the sages. Therefore, illusion is constant, because the nature of the appearance does not perish. Mahamati! It is not that the various appearances and deluded appearances of illusion perish, therefore illusion is constant. Mahamati! What is the reality of illusion? If, relying on conditions, the sages do not give rise to inverted awareness or non-inverted awareness regarding this illusion. Mahamati! Apart from the sages, there may be a slight thought about this illusion, but this is not something that wise beings should cling to.' 'Mahamati! What ordinary people call 'existence' is the deluded speech of fools, not the speech of sages. This illusion gives rise to inverted and non-inverted delusions, thus producing two kinds of nature: the nature of sages, and the nature of fools. The nature of sages has three distinctions. Namely: the Sravaka Vehicle (practitioners who attain enlightenment by listening to the Buddha's teachings)...' --------------------------------------------------------------------------------