English
English version: ‘What is the self-nature aspect of the skandhas (aggregates)?’ ‘It refers to the five skandhas.’ ‘What are the five?’ ‘They are rūpa (form, matter), vedanā (feeling, sensation), saṃjñā (perception, cognition), saṃskāra (volition, mental formations), and vijñāna (consciousness). These four skandhas are not rūpa; they are vedanā, saṃjñā, saṃskāra, and vijñāna. Mahāmati! Rūpa refers to the four great elements (mahābhūta) and derived matter (upādāyarūpa), each having different aspects. Mahāmati! It is not that without rūpa there are four numbers, like space. For example, space transcends the concept of number, is apart from number, yet one falsely imagines and says there is one space. Mahāmati! Likewise, the skandhas transcend the concept of number, are apart from number, apart from self-nature and non-self-nature, apart from the four propositions (tetralemma). The concept of number is the speech of fools; what is said is not the realm of the wise. Mahāmati! The wise see everything as illusory, various forms and images, neither different nor not different, merely designations. Also, like a dream shadow and the body of a person, neither different nor not different. Mahāmati! The direction of wise knowledge is the same as the manifestation of the skandhas' false imagination. This is called the self-nature aspect of the skandhas. You should eliminate it; after eliminating it, proclaim the Dharma of quiescence, cut off the views of all non-Buddhists in all Buddha-lands (buddhakṣetra). Mahāmati! When proclaiming quiescence, the view of Dharma-non-self is purified, and one enters the immovable ground (acalā bhūmi, the eighth bhumi). After entering the immovable ground, one has freedom in limitless samādhis (meditative absorptions), and obtains the mind-made body (manomayakāya), obtains the illusion-like samādhi, thoroughly understands to the end, has the power of clear understanding, is free, saves and benefits all sentient beings. Just like the earth carries and nurtures sentient beings. The Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, great bodhisattva) universally saves sentient beings, and is also like this.’ ‘Furthermore, Mahāmati! Non-Buddhists have four kinds of nirvāṇa (liberation, extinction). What are the four? They are: self-nature non-self-nature nirvāṇa, various aspect-nature non-nature nirvāṇa, self-aspect self-nature non-nature awakening nirvāṇa, and the cessation of the continuous flow of the self and common aspects of the skandhas nirvāṇa. These are called the four kinds of nirvāṇa of non-Buddhists. They are not the Dharma I teach. Mahāmati! What I teach is, the extinction of false imagination consciousness is called nirvāṇa.’ Mahāmati said to the Buddha: ‘World Honored One! Do you not establish the eight consciousnesses?’ The Buddha said: ‘I establish them.’ Mahāmati said to the Buddha: ‘If you establish them, then how is it apart from the mind-consciousness, and not the seven consciousnesses?’ The Buddha told Mahāmati: ‘Because of that cause and that condition of clinging, the seven consciousnesses do not arise. The mind-consciousness arises from the habitual energy of conceptualizing and clinging to segmented realms, nourishing the storehouse consciousness (ālayavijñāna) and the accompanying mind. I...’ --------------------------------------------------------------------------------
Chinese
我所计着思惟因缘生。不坏身相藏识，因攀缘自心现境界，计着心聚生，展转相因。譬如海浪，自心现境界风吹，若生若灭，亦如是。是故意识灭，七识亦灭。” 尔时，世尊欲重宣此义，而说偈言： “我不涅槃性， 所作及与相， 妄想尔炎识， 此灭我涅槃。 彼因彼攀缘， 意趣等成身， 与因者是心， 为识之所依。 如水大流尽， 波浪则不起， 如是意识灭， 种种识不生。 “复次，大慧！今当说妄想自性分别通相。若妄想自性分别通相善分别，汝及余菩萨摩诃萨，离妄想，到自觉圣，外道通趣善见，觉摄所摄妄想断。缘起种种相，妄想自性行，不复妄想。大慧！云何妄想自性分别通相？谓：言说妄想、所说事妄想、相妄想、利妄想、自性妄想、因妄想、见妄想、成妄想、生妄想、不生妄想、相续妄想、缚不缚妄想。是名妄想自性分别通相。大慧！云何言说妄想？谓：种种妙音歌咏之声，美乐计着，是名言说妄想。大慧！云何所说事妄想？谓：有所说事自性，圣智所知。依彼而生言说妄想。是名所说事妄想。大慧！云何相妄想？谓：即彼所说事，如鹿渴想，种种计着而计着。谓：坚、湿、暖、动相，一切性妄想。是名相妄想。大慧！云何利妄想？谓：乐种种金 现代汉语译本：我所执着的是由思惟因缘而生的。不坏身相藏识（Alaya-vijñāna，阿赖耶识，储存所有经验的仓库识），因为攀缘自心所显现的境界，执着于心识的聚集而生，辗转互相为因。譬如海浪，由自心显现的境界被风吹动，时而生起时而灭去，也是这样。所以意识（vijñāna，第六识，分别识）灭，第七识（末那识，Manas-vijñāna，持续执着于自我的识）也灭。 这时，世尊想要再次宣说这个道理，就说了偈语： ‘我不是涅槃的自性，所作所为以及种种现象，都是虚妄的念想和炽盛的意识，这些灭了，我的涅槃就实现了。 彼因彼攀缘，意趣等成身，与因者是心，为识之所依。 如水大流尽，波浪则不起，如是意识灭，种种识不生。’ ‘再者，大慧（Mahamati，菩萨名）！现在我将要说妄想的自性分别通相。如果能善于分别妄想的自性分别通相，你和其余的菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨），就能远离妄想，到达自觉圣智的境界，外道也能通达善见，觉悟摄受和被摄受的妄想断灭。缘起种种现象，是妄想的自性运行，不再有虚妄的念想。大慧！什么是妄想的自性分别通相？就是：言说妄想、所说事妄想、相妄想、利妄想、自性妄想、因妄想、见妄想、成妄想、生妄想、不生妄想、相续妄想、缚不缚妄想。这些就叫做妄想的自性分别通相。大慧！什么是言说妄想？就是：种种美妙的音乐歌咏之声，对这些美妙的声音产生执着，这就叫做言说妄想。大慧！什么是所说事妄想？就是：所说的事物本身具有的自性，是圣智所能了解的。依着这些事物而产生言说妄想，这就叫做所说事妄想。大慧！什么是相妄想？就是：对于所说的事物，就像鹿渴求水一样，产生种种的执着。比如：对于坚、湿、暖、动这些相状，以及一切事物的自性产生妄想，这就叫做相妄想。大慧！什么是利妄想？就是：贪图种种金
English
English version: What I am attached to arises from thinking about causes and conditions. The Alaya-vijñāna (storehouse consciousness, the repository of all experiences), which does not decay in its physical form, arises from clinging to the aggregation of consciousness due to the mind's clinging to the manifested realm of its own mind, mutually causing each other. It is like ocean waves, stirred by the wind in the realm manifested by one's own mind, arising and ceasing, just like that. Therefore, when the vijñāna (discriminating consciousness, the sixth consciousness) ceases, the Manas-vijñāna (the seventh consciousness, the continuously self-clinging consciousness) also ceases. At that time, the World-Honored One, desiring to reiterate this meaning, spoke in verse: 'I am not the nature of Nirvana, what is done and all phenomena, are all false thoughts and blazing consciousnesses, when these cease, my Nirvana is realized. That cause, that clinging, intentions and the like form the body, the giver of the cause is the mind, the support of consciousness. As the great flow of water ceases, waves will not arise, so when the vijñāna ceases, various consciousnesses do not arise.' 'Furthermore, Mahamati (name of a Bodhisattva)! Now I will speak about the general characteristics of discrimination based on the nature of false imagination. If you can skillfully discriminate the general characteristics of discrimination based on the nature of false imagination, you and the other Bodhisattva-mahāsattvas (great Bodhisattvas) will be able to be free from false imagination, reach the realm of self-realized sacred wisdom, and the heretics will also be able to understand good views, and the false imagination of what is grasped and what grasps will be cut off. The arising of various phenomena is the activity of the nature of false imagination, and there will be no more false imagination. Mahamati! What are the general characteristics of discrimination based on the nature of false imagination? They are: verbalization false imagination, what is spoken of false imagination, characteristic false imagination, benefit false imagination, nature false imagination, cause false imagination, view false imagination, accomplishment false imagination, arising false imagination, non-arising false imagination, continuous false imagination, bondage and non-bondage false imagination. These are called the general characteristics of discrimination based on the nature of false imagination. Mahamati! What is verbalization false imagination? It is: various beautiful musical songs and praises, clinging to these beautiful sounds, this is called verbalization false imagination. Mahamati! What is what is spoken of false imagination? It is: the nature of the things spoken of themselves, which is known by sacred wisdom. Based on these things, verbalization false imagination arises, this is called what is spoken of false imagination. Mahamati! What is characteristic false imagination? It is: for the things spoken of, just like a deer thirsting for water, producing various attachments. For example: having false imagination about the characteristics of solidity, moisture, warmth, and motion, as well as the nature of all things, this is called characteristic false imagination. Mahamati! What is benefit false imagination? It is: being greedy for various gold --------------------------------------------------------------------------------
Chinese
银珍宝。是名利妄想。大慧！云何自性妄想？谓：自性持此如是。不异恶见妄想。是名自性妄想。大慧！云何因妄想？谓：若因若缘，有无分别，因相生。是名因妄想。大慧！云何见妄想？谓：有无一异俱不俱恶见，外道妄想计着妄想。是名见妄想。大慧！云何成妄想？谓：我我所想，成决定论。是名成妄想。 “大慧！云何生妄想？谓：缘有无性生计着。是名生妄想。大慧！云何不生妄想？谓：一切性本无生。无种因缘，生无因身。是名不生妄想。大慧！云何相续妄想？谓：彼俱相续，如金缕。是名相续妄想。大慧！云何缚不缚妄想？谓：缚因缘计着。如士夫方便，若缚若解。是名缚不缚妄想。于此妄想自性分别通相，一切愚夫计著有无。大慧！计着缘起而计著者，种种妄想计着自性。如幻示现种种之身，凡夫妄想，见种种异幻。大慧！幻与种种非异非不异。若异者，幻非种种因；若不异者，幻与种种无差别，而见差别。是故非异非不异。是故，大慧！汝及余菩萨摩诃萨，如幻缘起妄想自性，异不异有无莫计着。” 尔时，世尊欲重宣此义而说偈言： “心缚于境界， 觉想智随转， 无所有及胜， 平等智慧生。 妄想自性有， 于缘起则无， 妄想或摄受， 缘起非妄想。 种 现代汉语译本 银和珍宝，这是对名利虚妄的执着。大慧（Mahamati）！什么是自性妄想？就是执着于‘自性’是这样的，与错误的见解妄想没有区别。这叫做自性妄想。大慧（Mahamati）！什么是因妄想？就是说，如果因为某种原因或条件，对‘有’和‘无’进行分别，从而产生‘因’的表象。这叫做因妄想。大慧（Mahamati）！什么是见妄想？就是说，对外道所持有的关于‘有’、‘无’、‘一’、‘异’、‘俱’、‘不俱’等错误的见解，以及对外道妄想的执着。这叫做见妄想。大慧（Mahamati）！什么是成妄想？就是说，执着于‘我’和‘我所’，形成固定的理论。这叫做成妄想。 ‘大慧（Mahamati）！什么是生妄想？就是说，由于执着于‘有’和‘无’的自性而产生执着。这叫做生妄想。大慧（Mahamati）！什么是不生妄想？就是说，一切事物的自性本来就没有产生。没有种子、原因和条件，却产生了没有原因的身体。这叫做不生妄想。大慧（Mahamati）！什么是相续妄想？就是说，它们相互连续不断，就像金线一样。这叫做相续妄想。大慧（Mahamati）！什么是缚不缚妄想？就是说，执着于束缚的原因和条件。就像一个人的行为，既可能被束缚也可能被解脱。这叫做缚不缚妄想。对于这些妄想的自性和普遍特征，所有愚昧的人都执着于‘有’和‘无’。大慧（Mahamati）！执着于缘起而进行计较的人，会以种种妄想执着于自性。就像幻术师变现出种种不同的身体，凡夫由于妄想，看到种种不同的幻象。大慧（Mahamati）！幻象和种种变现既不是相同也不是不同。如果相同，幻象就不是种种变现的原因；如果不同，幻象和种种变现就没有差别，但我们却看到了差别。所以，它们既不是相同也不是不同。因此，大慧（Mahamati）！你和其他的菩萨摩诃萨，对于如幻的缘起妄想自性，不要执着于相同、不同、‘有’或‘无’。’ 这时，世尊为了重新宣说这个道理，用偈语说道： ‘心被境界所束缚，觉想和智慧随之流转，当认识到一切皆空，超越胜劣的平等智慧就会产生。妄想认为自性是存在的，但在缘起法中，自性是不存在的。妄想有时会摄取事物，但缘起法本身不是妄想。’