English
English version Silver and jewels, these are attachments to the delusion of fame and gain. Mahamati! What is self-nature delusion? It means holding onto 'self-nature' as being such, not different from the delusion of wrong views. This is called self-nature delusion. Mahamati! What is cause delusion? It means that if, due to some cause or condition, one discriminates between 'existence' and 'non-existence', thereby generating the appearance of a 'cause'. This is called cause delusion. Mahamati! What is view delusion? It means holding onto the wrong views of outsiders regarding 'existence', 'non-existence', 'one', 'different', 'both', 'neither both', and attachment to the delusions of outsiders. This is called view delusion. Mahamati! What is accomplishment delusion? It means clinging to 'I' and 'mine', forming fixed theories. This is called accomplishment delusion. 'Mahamati! What is birth delusion? It means that attachment arises from clinging to the nature of 'existence' and 'non-existence'. This is called birth delusion. Mahamati! What is non-birth delusion? It means that the self-nature of all things is originally unborn. Without seeds, causes, and conditions, a body without cause is produced. This is called non-birth delusion. Mahamati! What is continuous delusion? It means that they are mutually continuous, like a golden thread. This is called continuous delusion. Mahamati! What is bondage and non-bondage delusion? It means clinging to the causes and conditions of bondage. Like a person's actions, which can be either bound or liberated. This is called bondage and non-bondage delusion. Regarding the self-nature and universal characteristics of these delusions, all ignorant people cling to 'existence' and 'non-existence'. Mahamati! Those who cling to dependent origination and make calculations will cling to self-nature with various delusions. Just as a magician conjures up various different bodies, ordinary people, due to delusion, see various different illusions. Mahamati! Illusions and various manifestations are neither the same nor different. If they were the same, the illusion would not be the cause of the various manifestations; if they were different, there would be no difference between the illusion and the various manifestations, but we see a difference. Therefore, they are neither the same nor different. Therefore, Mahamati! You and other Bodhisattva-Mahasattvas, regarding the self-nature of illusory dependent origination delusion, do not cling to same, different, 'existence', or 'non-existence.'' At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'The mind is bound by objects, perception and wisdom follow its transformations, when one recognizes that all is empty, equal wisdom surpassing good and bad arises. Delusion thinks self-nature exists, but in dependent origination, self-nature does not exist. Delusion sometimes grasps things, but dependent origination itself is not delusion.'
Chinese
种支分生， 如幻则不成， 彼相有种种， 妄想则不成。 彼相则是过， 皆从心缚生， 妄想无所知， 于缘起妄想。 此诸妄想性， 即是彼缘起， 妄想有种种， 于缘起妄想。 世谛第一义， 第三无因生， 妄想说世谛， 断则圣境界。 譬如修行事， 于一种种现， 于彼无种种， 妄想相如是。 譬如种种翳， 妄想众色现， 翳无色非色， 缘起不觉然。 譬如炼真金， 远离诸垢秽， 虚空无云翳， 妄想净亦然。 无有妄想性， 及有彼缘起， 建立及诽谤， 悉由妄想坏。 妄想若无性， 而有缘起性， 无性而有性， 有性无性生。 依因于妄想， 而得彼缘起， 相名常相随， 而生诸妄想。 究竟不成就， 则度诸妄想， 然后知清净， 是名第一义。 妄想有十二， 缘起有六种， 自觉知尔炎， 彼无有差别。 五法为真实， 自性有三种， 修行分别此， 不越于如如。 众相及缘起， 彼名起妄想， 彼诸妄想相， 从彼缘起生。 觉慧善观察， 无缘无妄想， 成已无有性， 云何妄想觉？ 彼妄想自性， 建立二自性， 妄想种种现 现代汉语译本 由种子分化产生，如幻象一般不会真实存在。 那些现象有种种不同，都是虚妄的想象，并非真实。 那些现象都是过失，都从内心的束缚产生。 虚妄的想象没有真正的认知，只是对因缘生起的妄想。 这些虚妄想象的本性，就是那因缘生起。 虚妄的想象有种种不同，都是对因缘生起的妄想。 世俗谛（Samvriti-satya，相对于胜义谛的世俗认知）和第一义谛（Paramartha-satya，终极真理），第三种是无因而生。 虚妄的想象是世俗谛，断除虚妄想象就是圣者的境界。 譬如修行之事，在一种之中显现种种。 在那一种之中并没有种种，虚妄想象的现象就是这样。 譬如种种眼翳，虚妄想象出众多的颜色。 眼翳本身无所谓有色或无色，因缘生起却不自觉知。 譬如锤炼真金，远离各种污垢。 如同虚空没有云彩遮蔽，虚妄想象的清净也是这样。 既没有虚妄想象的自性，也没有那因缘生起的自性。 建立和诽谤，都由虚妄想象所破坏。 如果虚妄想象没有自性，却有因缘生起的自性。 无自性却有自性，有自性却又无自性生起。 依靠虚妄想象，才能得到那因缘生起。 现象和名称常常相随，从而产生各种虚妄想象。 究竟上不执着成就，就能度脱各种虚妄想象。 然后才能了知清净，这就是所谓的第一义谛。 虚妄想象有十二种，因缘生起有六种。 自觉认知到这一点，它们之间没有差别。 五法（指名、相、分别、正智、如如）是真实的，自性有三种。 修行者如果能分辨这些，就不会超出如如（Tathata，真如实性）。 众多的现象和因缘生起，那些名称都引发虚妄想象。 那些虚妄想象的现象，都从那因缘生起。 觉悟的智慧善于观察，没有因缘也没有虚妄想象。 成就之后就没有自性，又怎么会有虚妄想象的觉悟？ 那虚妄想象的自性，建立了两种自性。 虚妄想象显现种种。
English
English version When branches arise from a seed, they are unreal like illusions. Those appearances are various, but they are mere deluded thoughts, not real. Those appearances are faults, all arising from the bonds of the mind. Deluded thoughts have no true knowledge; they are merely deluded thoughts about dependent origination. The nature of these deluded thoughts is precisely that dependent origination. Deluded thoughts are various; they are deluded thoughts about dependent origination. Conventional truth (Samvriti-satya) and ultimate truth (Paramartha-satya), and a third which arises without cause. Deluded thoughts are the conventional truth; the cessation of deluded thoughts is the realm of the saints. For example, in the practice of cultivation, various things appear within one thing. Within that one thing, there are no various things; the appearance of deluded thoughts is like this. For example, like various eye defects, deluded thoughts cause the appearance of many colors. The eye defect itself is neither colored nor colorless, yet dependent origination is not aware of this. For example, like refining true gold, removing all impurities. Like the sky without clouds, the purity of deluded thoughts is also like this. There is neither the nature of deluded thoughts nor the nature of dependent origination. Establishment and defamation are all destroyed by deluded thoughts. If deluded thoughts have no nature, yet have the nature of dependent origination. Having no nature, yet having nature; having nature, yet no nature arises. Relying on deluded thoughts, one obtains that dependent origination. Appearances and names constantly accompany each other, giving rise to various deluded thoughts. Ultimately, not clinging to accomplishment, one transcends all deluded thoughts. Then one knows purity; this is called the ultimate truth. Deluded thoughts are twelvefold; dependent origination is sixfold. When one is self-aware and knows this, there is no difference between them. The five dharmas (name, form, discrimination, right knowledge, suchness) are real; their nature is threefold. If practitioners can distinguish these, they will not go beyond suchness (Tathata). The multitude of appearances and dependent origination, those names give rise to deluded thoughts. Those appearances of deluded thoughts all arise from that dependent origination. Enlightened wisdom observes well: there is no dependent origination and no deluded thoughts. Having been accomplished, there is no self-nature; how can there be the awakening of deluded thoughts? That self-nature of deluded thoughts establishes two self-natures. Deluded thoughts appear in various ways. -------------------------------------------------------------------------------- ， 清净圣境界。 妄想如画色， 缘起计妄想， 若异妄想者， 即依外道论。 妄想说所想， 因见和合生， 离二妄想者， 如是则为成。”
Chinese
大慧菩萨摩诃萨复白佛言：“世尊！唯愿为说自觉圣智相及一乘，若说自觉圣智相及一乘，我及余菩萨善自觉圣智相及一乘，不由于他，通达佛法。” 佛告大慧：“谛听，谛听！善思念之，当为汝说。” 大慧白佛言：“唯然受教。” 佛告大慧：“前圣所知，转相传授，妄想无性，菩萨摩诃萨，独一静处，自觉观察，不由于他，离见妄想，上上升进，入如来地，是名自觉圣智相。大慧！云何一乘相？谓：得一乘道觉，我说一乘。云何得一乘道觉？谓：摄所摄妄想，如实处不生妄想，是名一乘觉。大慧！一乘觉者，非余外道、声闻、缘觉、梵天王等之所能得，唯除如来。以是故，说名一乘。” 大慧白佛言：“世尊何故说三乘，而不说一乘？” 佛告大慧：“不自般涅槃法故，不说一切声闻、缘觉一乘。以一切声闻、缘觉，如来调伏，授寂静方便，而得解脱，非自己力，是故不说一乘。 “复次，大慧！烦恼障业习气不断，故不说一切声闻、缘觉一乘。不觉法无我，不离分段死，故说三乘。大慧！彼诸 现代汉语译本： 清净圣境界。 妄想犹如画上的色彩，缘起之法被误认为妄想。 如果与妄想不同，那就是依赖外道的理论。 妄想是说所想之物，因见解的和合而生。 远离二种妄想的人，这样就能够成就。 大慧菩萨摩诃萨（Mahasattva，伟大的菩萨）再次对佛说：‘世尊！希望您能为我们讲说自觉圣智（self-realized sacred wisdom）的相状以及一乘（Ekayana，唯一乘）的道理。如果能讲说自觉圣智的相状以及一乘的道理，我和其他的菩萨就能很好地自觉圣智的相状以及一乘的道理，不依赖于他人，通达佛法。’ 佛告诉大慧：‘仔细听，仔细听！好好地思考，我会为你讲说。’ 大慧对佛说：‘好的，我接受教诲。’ 佛告诉大慧：‘前代圣者所知，辗转相传，妄想没有自性。菩萨摩诃萨独自在安静的地方，自觉地观察，不依赖于他人，远离见解上的妄想，不断向上提升，进入如来的境界，这叫做自觉圣智的相状。大慧！什么是一乘的相状呢？就是获得一乘道的觉悟，所以我说一乘。怎样获得一乘道的觉悟呢？就是摄取所摄取的妄想，在如实之处不生起妄想，这叫做一乘觉。大慧！一乘觉，不是其他外道、声闻（Sravaka，听闻佛法者）、缘觉（Pratyekabuddha，独立觉悟者）、梵天王（Brahma，色界天之主）等所能得到的，只有如来才能得到。因此，才说名为一乘。’ 大慧对佛说：‘世尊，为什么您说三乘（Triyana，三种乘），而不说一乘呢？’ 佛告诉大慧：‘因为他们没有不自取涅槃（Nirvana，寂灭）的法，所以不说一切声闻、缘觉是一乘。因为一切声闻、缘觉，都是如来调伏，授予寂静的方便法门，才得以解脱，不是依靠自己的力量，所以不说一乘。 ‘再者，大慧！因为烦恼障（Klesha-avarana，因烦恼而产生的障碍）的业习气没有断除，所以不说一切声闻、缘觉是一乘。因为不觉悟法无我（Dharma-nairatmya，诸法无自性），不脱离分段生死，所以说三乘。大慧！那些
English
English version: Pure is the realm of holy wisdom. Illusions are like painted colors; conditioned arising is mistaken for illusion. If it differs from illusion, it relies on externalist doctrines. Illusion speaks of what is thought; it arises from the union of views. Those who are free from the two illusions, thus it is accomplished. Mahamati Bodhisattva-Mahasattva (Mahasattva, great being) further said to the Buddha: 'World Honored One! I wish that you would explain the characteristics of self-realized sacred wisdom and the One Vehicle (Ekayana, the One Vehicle). If you explain the characteristics of self-realized sacred wisdom and the One Vehicle, I and other Bodhisattvas will be able to well realize the characteristics of self-realized sacred wisdom and the One Vehicle, without relying on others, and understand the Buddha's teachings.' The Buddha said to Mahamati: 'Listen carefully, listen carefully! Think well upon it, and I will explain it to you.' Mahamati said to the Buddha: 'Yes, I receive your teaching.' The Buddha said to Mahamati: 'What the former sages knew is transmitted from one to another. Illusion has no self-nature. Bodhisattva-Mahasattvas, alone in a quiet place, observe with self-awareness, without relying on others, free from the illusions of views, ascend higher and higher, and enter the stage of the Tathagata (Tathagata, Thus Come One). This is called the characteristic of self-realized sacred wisdom. Mahamati! What is the characteristic of the One Vehicle? It is obtaining the awakening of the One Vehicle path, therefore I speak of the One Vehicle. How does one obtain the awakening of the One Vehicle path? It is to gather in the illusions that are to be gathered in, and not to generate illusions in the place of reality. This is called the One Vehicle awakening. Mahamati! The One Vehicle awakening is not attainable by other externalists, Sravakas (Sravaka, Hearers), Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), Brahma Kings (Brahma, Lord of the Form Realm), etc., but only by the Tathagata. Therefore, it is called the One Vehicle.' Mahamati said to the Buddha: 'World Honored One, why do you speak of the Three Vehicles (Triyana, Three Vehicles) and not the One Vehicle?' The Buddha said to Mahamati: 'Because they do not have the Dharma of not taking Nirvana (Nirvana, liberation) for themselves, I do not speak of the One Vehicle for all Sravakas and Pratyekabuddhas. Because all Sravakas and Pratyekabuddhas are tamed by the Tathagata, and given the expedient means of tranquility, they are liberated, not by their own power, therefore I do not speak of the One Vehicle. 'Furthermore, Mahamati! Because the habitual energies of the afflictive obscurations (Klesha-avarana, obscurations of afflictions) are not cut off, I do not speak of the One Vehicle for all Sravakas and Pratyekabuddhas. Because they do not awaken to the Dharma of no-self (Dharma-nairatmya, no-self of phenomena), and do not escape the death of segments, I speak of the Three Vehicles. Mahamati! Those' --------------------------------------------------------------------------------