Chinese
、缘觉乘、佛乘。云何愚夫妄想，起声闻乘种性？谓：自共相计着，起声闻乘种性，是名妄想起声闻乘种性。大慧！即彼惑乱妄想，起缘觉乘种性。谓：即彼惑乱自共相，不观计着，起缘觉乘种性。云何智者？即彼惑乱想，起佛乘种性。谓：觉自心现量，外性非性，不妄想相，起佛乘种性，是名即彼惑乱起佛乘种性。又种种事性，凡夫惑想，起愚夫种性。彼非有事，非无事，是名种性义。大慧！即彼惑乱不妄想，诸圣心、意、意识过习气自性法转变性，是名为如。是故说如离心。我说此句显示离想，即说离一切想。” 大慧白佛言：“世尊！惑乱为有为无？” 佛告大慧：“如幻，无计著相。若惑乱有计著相者，计着性不可灭，缘起应如外道，说因缘生法。” 大慧白佛言：“世尊！若惑乱如幻者，复当与余惑作因。” 佛告大慧：“非幻惑因，不起过故。大慧！幻不起过，无有妄想。大慧！幻者从他明处生，非自妄想过习气处生，是故不起过。大慧！此是愚夫心惑计着，非圣贤也。” 尔时，世尊欲重宣此义而说偈言： “圣不见惑乱， 中间亦无实， 中间若真实， 惑乱即真实。 舍离一切惑， 若有相生者， 是亦为惑乱， 不净犹如翳。 “复次， 现代汉语译本：声闻乘（Śrāvakayāna，通过听闻佛法而证悟的修行方式）、缘觉乘（Pratyekabuddhayāna，通过自身观察因缘而证悟的修行方式）、佛乘（Buddhayāna，最终成佛的修行方式）。愚夫如何妄想，生起声闻乘的种性呢？就是说，执着于自相和共相，生起声闻乘的种性，这叫做妄想起声闻乘的种性。大慧，就是那迷惑扰乱的妄想，生起缘觉乘的种性。就是说，对于那迷惑扰乱的自相和共相，不加以观察而执着，生起缘觉乘的种性。智者如何呢？就是那迷惑扰乱的妄想，生起佛乘的种性。就是说，觉悟到自心所现的量，外境的自性并非真实存在，不妄想种种表相，生起佛乘的种性，这叫做那迷惑扰乱的妄想生起佛乘的种性。还有种种事物自性，凡夫迷惑妄想，生起愚夫的种性。它既非实有，也非实无，这就是种性的意义。大慧，就是那迷惑扰乱的不妄想，诸圣人的心、意、意识超越了习气，自性转变为法性，这就叫做如。所以说，如是离心的。我说这句话是为了显示离想，就是说远离一切妄想。 大慧菩萨禀告佛说：‘世尊，迷惑扰乱是有还是无呢？’ 佛告诉大慧菩萨说：‘就像幻象一样，没有可以执着的表相。如果迷惑扰乱有可以执着的表相，那么执着的自性就不可灭，缘起就应该像外道一样，说因缘生法。’ 大慧菩萨禀告佛说：‘世尊，如果迷惑扰乱像幻象一样，那么又会成为其他迷惑的因。’ 佛告诉大慧菩萨说：‘不是幻象作为迷惑的因，不会产生过失。大慧，幻象不会产生过失，因为没有妄想。大慧，幻象是从他人的明处产生的，不是从自己的妄想过失习气处产生的，所以不会产生过失。大慧，这是愚夫的心被迷惑而执着，不是圣贤。’ 当时，世尊想要再次宣说这个意义，就说了偈语： ‘圣人不见迷惑扰乱，中间也没有真实存在，中间如果真实存在，迷惑扰乱就是真实的。舍弃一切迷惑，如果有什么相生起，这也是迷惑扰乱，不干净就像眼翳一样。 ‘再次，’
English
English version: Śrāvakayāna (the vehicle of disciples, a practice of attaining enlightenment through hearing the Buddha's teachings), Pratyekabuddhayāna (the vehicle of solitary Buddhas, a practice of attaining enlightenment through self-observation of conditions), and Buddhayāna (the Buddha vehicle, the practice of ultimately becoming a Buddha). How does a foolish person's delusion give rise to the seed of the Śrāvakayāna? It is said that clinging to self-characteristics and common characteristics gives rise to the seed of the Śrāvakayāna, which is called delusional thinking giving rise to the seed of the Śrāvakayāna. Mahamati, it is that confusing and disturbing delusion that gives rise to the seed of the Pratyekabuddhayāna. It is said that with respect to that confusing and disturbing self-characteristic and common characteristic, not observing and clinging to it gives rise to the seed of the Pratyekabuddhayāna. What about the wise? It is that confusing and disturbing thought that gives rise to the seed of the Buddhayāna. It is said that realizing the self-mind's present measure, the nature of external things is not real, not deludedly thinking of appearances, gives rise to the seed of the Buddhayāna, which is called that confusing and disturbing thought giving rise to the seed of the Buddhayāna. Furthermore, the various natures of things, the delusions and thoughts of ordinary people, give rise to the seed of foolish people. It is neither existent nor non-existent, which is the meaning of seed nature. Mahamati, it is that confusing and disturbing non-delusion, the minds, intentions, and consciousnesses of all sages transcend habitual tendencies, and the self-nature transforms into the nature of Dharma, which is called Thusness. Therefore, it is said that Thusness is apart from the mind. I say this sentence to reveal being apart from thought, which is to say being apart from all thoughts. Mahamati Bodhisattva reported to the Buddha: 'World Honored One, is confusion and disturbance existent or non-existent?' The Buddha told Mahamati Bodhisattva: 'It is like an illusion, without any appearance to cling to. If confusion and disturbance had an appearance to cling to, then the nature of clinging would be indestructible, and dependent origination should be like the external paths, saying that conditioned phenomena arise from causes and conditions.' Mahamati Bodhisattva reported to the Buddha: 'World Honored One, if confusion and disturbance are like an illusion, then they will become the cause of other confusions.' The Buddha told Mahamati Bodhisattva: 'It is not illusion that is the cause of confusion, it does not produce faults. Mahamati, illusion does not produce faults because there is no delusion. Mahamati, illusion arises from the clear place of others, not from one's own delusional fault habitual tendencies, so it does not produce faults. Mahamati, this is the mind of a foolish person being confused and clinging, not that of a sage.' At that time, the World Honored One, wanting to proclaim this meaning again, spoke in verse: 'Sages do not see confusion and disturbance, there is no reality in between either, if there is reality in between, then confusion and disturbance are real. Abandoning all confusion, if any appearance arises, this is also confusion and disturbance, unclean like an eye disease. 'Furthermore,' -------------------------------------------------------------------------------- 大慧！非幻无有相似，见一切法如幻。”
Chinese
大慧白佛言：“世尊！为种种幻相计着，言一切法如幻？为异相计着？若种种幻相计着，言一切性如幻者，世尊！有性不如幻者。所以者何？谓色种种相非因。世尊！无有因色种种相现如幻。世尊！是故无种种幻相计著相似性如幻。” 佛告大慧：“非种种幻相计著相似，一切法如幻。大慧！然不实一切法，速灭如电，是则如幻。大慧！譬如电光，刹那顷现，现已即灭，非愚夫现。如是一切性，自妄想自共相，观察无性，非现色相计着。” 尔时，世尊欲重宣此义而说偈言： “非幻无有譬， 说法性如幻； 不实速如电， 是故说如幻。” 大慧复白佛言：“如世尊所说，一切性无生，及如幻，将无世尊前后所说自相违耶？说无生性如幻。” 佛告大慧：“非我说无生性如幻前后相违过。所以者何？谓生无生，觉自心现量。有非有，外性非性，无生现。大慧！非我前后说相违过，然坏外道因生，故我说一切性无生。大慧！外道痴聚，欲令有无有生，非自妄想种种计着缘。大慧！我非有无有生，是故我以无生说而说。大慧！说性者，为摄受生死故，坏无见断见故，为我弟子摄受种种业受生处故，以性声说，摄受生死。大慧！说幻性自 现代汉语译本： 大慧（Mahamati，菩萨名）！并非没有比喻，而是因为见到一切法都如幻象一般。' 大慧（Mahamati）对佛说：'世尊！是因为执着于种种幻相，才说一切法都如幻象吗？还是因为执着于不同的相？如果因为执着于种种幻相，才说一切事物的本性都如幻象，那么世尊！有些事物的本性就不如幻象。为什么呢？因为色的种种相不是由因产生的。世尊！没有由因而产生的色的种种相，像幻象一样显现。世尊！因此，不应该因为执着于种种幻相，就认为事物的本性都相似，都如幻象。' 佛告诉大慧（Mahamati）：'并非因为执着于种种幻相的相似性，才说一切法都如幻象。大慧（Mahamati）！而是因为一切法都不真实，像闪电一样迅速消灭，所以才说如幻象。大慧（Mahamati）！譬如闪电的光芒，只在一刹那间显现，显现之后立即消失，不是愚笨的人才能看到。同样，一切事物的本性，都是由自己的妄想和共同的相所产生，观察它们没有自性，而不是因为执着于显现的色相。' 这时，世尊想要再次宣说这个道理，于是说了偈语： '没有比幻象更好的比喻，来说明事物的本性如幻象；不真实，迅速如闪电，所以才说如幻象。' 大慧（Mahamati）再次对佛说：'如果像世尊所说，一切事物的本性都是无生的，并且如幻象，那么世尊前后所说的话，难道不是自相矛盾吗？既说无生，又说本性如幻象。' 佛告诉大慧（Mahamati）：'我说无生的本性如幻象，前后并没有矛盾。为什么呢？因为生与无生，是觉悟到自心显现的量。有与非有，外在的本性与非本性，都是无生的显现。大慧（Mahamati）！我前后所说的话并没有矛盾，而是为了破除外道因生论，所以我说一切事物的本性都是无生的。大慧（Mahamati）！外道愚痴，想要让有和无产生，而不是因为自己的妄想和种种执着的缘故。大慧（Mahamati）！我不是从有和无中产生，所以我用无生来说明。大慧（Mahamati）！说本性，是为了摄受生死，为了破除无见和断见，为了让我的弟子们能够承受种种业报所产生的生处，所以用本性这个词语来说明，从而摄受生死。大慧（Mahamati）！说幻象的本性是自'
English
English version: Mahamati (name of a Bodhisattva)! It is not that there is no simile, but it is because seeing all dharmas as like illusions.' Mahamati said to the Buddha: 'World Honored One! Is it because of attachment to various illusory appearances that it is said that all dharmas are like illusions? Or is it because of attachment to different appearances? If it is because of attachment to various illusory appearances that it is said that the nature of all things is like illusions, then World Honored One! Some things have a nature that is not like illusions. Why? Because the various appearances of form are not caused by a cause. World Honored One! There is no cause that produces the various appearances of form that appear like illusions. World Honored One! Therefore, one should not, because of attachment to various illusory appearances, think that the nature of things is similar and like illusions.' The Buddha said to Mahamati: 'It is not because of attachment to the similarity of various illusory appearances that it is said that all dharmas are like illusions. Mahamati! Rather, it is because all dharmas are unreal and vanish quickly like lightning, that they are said to be like illusions. Mahamati! For example, the light of lightning appears only for a moment, and then immediately disappears, not just for the foolish to see. Likewise, the nature of all things arises from one's own imagination and common characteristics; observing them, they have no self-nature, and it is not because of attachment to the appearing forms.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'There is no better simile than illusion, to explain that the nature of dharmas is like illusion; unreal, swift as lightning, therefore it is said to be like illusion.' Mahamati again said to the Buddha: 'If, as the World Honored One says, the nature of all things is unproduced and like illusion, then aren't the World Honored One's previous and subsequent statements contradictory? Saying both unproduced and that the nature is like illusion.' The Buddha said to Mahamati: 'My saying that the unproduced nature is like illusion is not a contradiction. Why? Because birth and non-birth are the realization of the measure of one's own mind's appearance. Existence and non-existence, external nature and non-nature, are all manifestations of the unproduced. Mahamati! My previous and subsequent statements are not contradictory, but rather to destroy the externalist theory of causation, I say that the nature of all things is unproduced. Mahamati! Externalists are foolish and want to produce existence and non-existence, not because of their own imagination and various attachments. Mahamati! I do not arise from existence and non-existence, therefore I speak of the unproduced. Mahamati! Speaking of nature is to embrace birth and death, to destroy the views of annihilation and permanence, and to allow my disciples to bear the places of birth arising from various karmic retributions; therefore, I use the term 'nature' to embrace birth and death. Mahamati! Saying that the nature of illusion is self-' --------------------------------------------------------------------------------
Chinese
性相，为离性自性相故，堕愚夫恶见相悕望，不知自心现量。坏因所作生，缘自性相计着。说幻梦自性相一切法，不令愚夫恶见悕望，计着自及他一切法，如实处见，作不正论。大慧！如实处见一切法者，谓起自心现量。” 尔时，世尊欲重宣此义而说偈言： “无生作非性， 有性摄生死， 观察如幻等， 于相不妄想。 “复次，大慧！当说名句形身相。善观名句形身菩萨摩诃萨，随入义句形身，疾得阿耨多罗三藐三菩提。如是觉已，觉一切众生。大慧！名身者，谓若依事立名，是名名身。句身者，谓句有义身，自性决定究竟，是名句身。形身者，谓显示名句，是名形身(形身即字也)。又形身者，谓长短高下。又句身者，谓径迹。如象马人兽等所行径迹，得句身名。大慧！名及形者，谓以名说无色四阴，故说名。自相现，故说形。是名名句形身。说名句形身相分齐，应当修学。” 尔时，世尊欲重宣此义而说偈言： “名身与句身， 及形身差别， 凡夫愚计着， 如象溺深泥。 “复次，大慧！未来世智者，当以离一异、俱不俱见相，我所通义，问无智者。彼即答言：‘此非正问。’谓色等常无常，为异不异？如是涅槃、诸行相所相、求那所求那造所造、见所见、 现代汉语译本：性相，因为执着于远离自性的自性之相，所以会堕入愚夫的错误见解和希望之中，不了解自己内心的真实显现。他们会执着于由因缘所生的事物，并以此作为自性之相。应该宣说如幻如梦的自性之相的一切法，不要让愚夫产生错误的见解和希望，执着于自己和他人的一切法，不能如实地观察事物，作出不正确的论断。大慧（Mahamati）！如实地观察一切法，就是指从自己内心的真实显现出发。 这时，世尊想要再次宣说这个道理，就说了偈语： ‘无生不是自性，有自性就会被生死所束缚，观察一切法如幻如梦，对于各种相状就不会产生虚妄的执着。’ ‘此外，大慧（Mahamati）！我将要宣说名句形身相。善于观察名句形身的菩萨摩诃萨（Bodhisattva-Mahasattva），能够迅速地领悟义句形身，迅速地证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。像这样觉悟之后，也能觉悟一切众生。大慧（Mahamati）！名身，就是指根据事物而建立的名称，这叫做名身。句身，就是指句子具有意义，其自性是决定和究竟的，这叫做句身。形身，就是指显示名句，这叫做形身（形身也就是文字）。还有，形身，是指长短高下。还有，句身，是指路径。比如象、马、牛等所行走的路径，就叫做句身。大慧（Mahamati）！名和形，是指用名称来说明无色的四阴（Skandha，蕴），所以叫做名。自相显现，所以叫做形。这叫做名句形身。应该学习名句形身相的分际。’ 这时，世尊想要再次宣说这个道理，就说了偈语： ‘名身和句身，以及形身的差别，凡夫愚昧地执着，就像大象陷入深深的泥潭。’ ‘此外，大慧（Mahamati）！未来世的智者，应当用远离一异、俱不俱见的相，以及我所通达的意义，来询问没有智慧的人。他们就会回答说：‘这不是正确的提问。’比如色等是常还是无常？是异还是不异？像这样，涅槃（Nirvana）、诸行相所相、求那所求那、造所造、见所见、