English
English version: Because the self-nature of Śrāvakās (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own observation of conditions) is liberation, bondage and the cause of bondage are not of the nature of self. Mahamati! If there is bondage, then there should be bondage as the cause of bondage. Mahamati! To speak of 'destruction' in this way is called the 'aspect of non-existence'. Mahamati! Because of this, I say that it is better to accept a human view as large as Mount Sumeru than to give rise to the arrogant view of emptiness based on 'non-existence'. Mahamati! The arrogant view based on 'non-existence' is called 'destruction'. This falls into the views of self-nature and common-nature, and gives rise to hope, not understanding the reality manifested by one's own mind. They see that external nature is impermanent, changing and decaying in an instant. The Skandhas (the five aggregates that constitute individual experience), Dhātus (the eighteen elements that constitute experience), and Āyatanas (the twelve sense bases, sense organs and sense objects) continuously flow, change, and decay, separating from the false discriminations of verbalization. This is called 'destruction'.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Existence' and 'non-existence' are two extremes, even the realm of the mind, Purify and remove those realms, and the equal mind will be extinguished. Do not grasp the nature of the realm, extinction is not non-existence, All things are as they are, like the realm of the wise and holy. There is birth without a seed, and after birth, there is destruction again, Causation is both existence and non-existence, not abiding in my teachings. Neither non-Buddhist nor Buddha, neither 'I' nor 'other', Arising from the aggregation of causes and conditions, how can it be said to be non-existent? Who gathers the causes and conditions to make it exist, yet says it is non-existent? Those with wrong views give rise to these dharmas, falsely discriminating between existence and non-existence. If one knows that there is no birth, then there is also no extinction, Observing that all this is empty and still, both existence and non-existence are abandoned.' At that time, Mahamati Bodhisattva again said to the Buddha: 'World Honored One! I hope that you will explain the Zongtongxiang (the state of understanding the fundamental principles of Buddhism) for me and all the Bodhisattvas. If we can skillfully distinguish the Zongtongxiang, I and all the Bodhisattvas will be able to understand this state, and after understanding this state, we will quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), not following conceptual thoughts and various demons and non-Buddhists.' The Buddha said to Mahamati: 'Listen carefully, listen carefully! Think about it well, and I will explain it to you.' Mahamati said to the Buddha: 'Yes, I receive your teachings.' The Buddha said to Mahamati: 'All Śrāvakās and Pratyekas --------------------------------------------------------------------------------
Chinese
觉、菩萨，有二种通相，谓：宗通及说通。大慧！宗通者，谓：缘自得胜进相，远离言说文字妄想，趣无漏界自觉地自相，远离一切虚妄觉想，降伏一切外道众魔，缘自觉趣光明晖发。是名宗通相。云何说通相？谓：说九部种种教法，离异不异、有无等相，以巧方便，随顺众生如应说法，令得度脱。是名说通相。大慧！汝及余菩萨，应当修学。” 尔时，世尊欲重宣此义而说偈言： “宗及说通相， 缘自与教法， 若见善分别， 不随诸觉想。 非有真实性， 如愚夫妄想， 云何起欲想， 非性为解脱？ 观察诸有为， 生灭等相续， 增长于二见， 颠倒无所知。 一是为真谛， 无罪为涅槃， 观察世妄想， 如幻梦芭蕉。 虽有贪恚痴， 而实无有人， 从爱生诸阴， 有皆如幻梦。” 尔时，大慧菩萨白佛言：“世尊！唯愿为说不实妄想相。不实妄想云何而生？说何等法名不实妄想？于何等法中不实妄想？” 佛告大慧：“善哉，善哉！能问如来如是之义，多所饶益，多所安乐，哀愍世间一切天人。谛听，谛听！善思念之，当为汝说。” 大慧白佛言：“善哉，世尊！唯然受教。” 佛告大慧：“种种义，种种不实妄想计着， 现代汉语译本：佛陀对大慧（Mahamati）菩萨说：‘觉悟者（Buddha）、菩萨（Bodhisattva），有两种共通的特征，即宗通和说通。大慧！宗通是指：凭借自身体验获得殊胜的进步，远离言语文字的虚妄分别，趋向无漏的自觉境界，远离一切虚妄的觉知和想象，降伏一切外道和众魔，凭借自觉而趋向光明焕发。这叫做宗通的特征。什么是说通的特征呢？是指：宣说九部（Navanga）各种不同的教法，远离异与不异、有与无等对立的相状，以巧妙的方便，随顺众生的根器而如理说法，使他们得以解脱。这叫做说通的特征。大慧！你和其余的菩萨，应当修学这两种通达。’ 当时，世尊为了再次宣说这个意义，而说了偈颂： ‘宗通和说通的特征，凭借自身体验和教法，如果能善于分辨，就不随顺各种觉知和想象。没有真实的自性，如同愚夫的虚妄想象，怎么会生起欲望和想象，非自性又怎么能解脱？观察各种有为法（Samskrta），生灭等相连续不断，增长了二元对立的见解，颠倒迷惑而一无所知。认为一是真谛，无罪就是涅槃（Nirvana），观察世间的虚妄想象，如同幻象、梦境和芭蕉。虽然有贪婪、嗔恨和愚痴，但实际上并没有人，从爱欲产生诸阴（Skandha），有为法都如同幻象和梦境。’ 当时，大慧菩萨对佛说：‘世尊！希望您能为我们解说不真实的妄想的相状。不真实的妄想是如何产生的？说什么样的法叫做不真实的妄想？在什么样的法中产生不真实的妄想？’ 佛陀告诉大慧：‘很好，很好！你能够询问如来这样的意义，能够给很多人带来利益，带来安乐，怜悯世间一切天人和人。仔细听，仔细听！好好地思考，我会为你解说。’ 大慧对佛说：‘好的，世尊！我愿意接受教诲。’ 佛陀告诉大慧：‘种种的意义，种种不真实的妄想执着，'
English
English version: The Buddha said to Mahamati (Great Wisdom) Bodhisattva: 'Enlightened ones (Buddhas) and Bodhisattvas (Enlightenment Beings) have two common characteristics: the mastery of principle (宗通, zong tong) and the mastery of exposition (说通, shuo tong). Mahamati, the mastery of principle means: relying on one's own experience to attain superior progress, distancing oneself from the false discriminations of words and letters, approaching the self-aware realm of no-outflow, distancing oneself from all false perceptions and imaginations, subduing all heretics and demons, and relying on self-awareness to approach the radiance of light. This is called the characteristic of the mastery of principle. What is the characteristic of the mastery of exposition? It means: expounding the various teachings of the nine divisions (Navanga), distancing oneself from the aspects of difference and non-difference, existence and non-existence, etc., using skillful means to teach the Dharma appropriately according to the capacities of sentient beings, enabling them to attain liberation. This is called the characteristic of the mastery of exposition. Mahamati, you and the other Bodhisattvas should study these two kinds of mastery.' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'The characteristics of the mastery of principle and the mastery of exposition, rely on self-experience and the teachings. If one can skillfully discern, one will not follow various perceptions and imaginations. There is no real self-nature, like the false imaginations of fools. How can desire and imagination arise? How can non-self-nature be liberation? Observing all conditioned phenomena (Samskrta), the continuous succession of arising and ceasing, etc., increases dualistic views, confused and ignorant of everything. Considering one as the ultimate truth, and freedom from guilt as Nirvana (Nirvana), observing the false imaginations of the world, like illusions, dreams, and banana trees. Although there are greed, hatred, and delusion, in reality, there is no person. From craving arise the aggregates (Skandha), all conditioned phenomena are like illusions and dreams.' At that time, Mahamati Bodhisattva said to the Buddha: 'World Honored One, I hope you can explain to us the characteristics of unreal imaginations. How do unreal imaginations arise? What kind of Dharma is called unreal imagination? In what kind of Dharma do unreal imaginations arise?' The Buddha told Mahamati: 'Excellent, excellent! You are able to ask the Tathagata about such meanings, which can bring benefit and happiness to many, and have compassion for all gods and humans in the world. Listen carefully, listen carefully! Think carefully, and I will explain it to you.' Mahamati said to the Buddha: 'Yes, World Honored One! I am willing to receive your teachings.' The Buddha told Mahamati: 'Various meanings, various unreal clinging to false imaginations,' --------------------------------------------------------------------------------
Chinese
妄想生。大慧！摄所摄计着，不知自心现量，及堕有无见，增长外道见。妄想习气，计着外种种义。心心数妄想，计着我我所生。” 大慧白佛言：“世尊！若种种义，种种不实妄想，计着妄想生。摄所摄计着，不知自心现量，及堕有无见，增长外道见。妄想习气，计着外种种义。心心数妄想，我我所计着生。世尊！若如是外种种义相，堕有无相，离性非性，离见相。世尊！第一义亦如是，离量限分譬喻因相。世尊！何故一处妄想不实义，种种性计着妄想生，非计着第一义处相妄想生，将无世尊说邪因论邪？说一生一不生。” 佛告大慧：“非妄想一生一不生。所以者何？谓：有无妄想不生故。外现性非性，觉自心现量，妄想不生。大慧！我说余愚夫自心种种妄想相故，事业在前，种种妄想性想计着生。云何愚夫得离我我所计着见？离作所作因缘过，觉自妄想心量，身心转变，究竟明解一切地，如来自觉境界，离五法自性事见妄想。以是因缘故，我说妄想从种种不实义计着生。知如实义，得解脱息种种妄想。” 尔时，世尊欲重宣此义而说偈言： “诸因及与缘， 从此生世间， 妄想着四句， 不知我所通。 世间非有生， 亦复非无生， 不从有无生， 亦非非有无。 诸 现代汉语译本：佛陀说：‘大慧（Mahamati）！妄想由此而生。由于执着于能摄受和所摄受的事物，不能认识到自心所显现的真实境界，并且落入有和无的二元对立的见解中，从而增长了外道的邪见。由于妄想的习气，执着于外在的种种事物。心中念念生起的妄想，都执着于我和我所的观念。’ 大慧（Mahamati）菩萨对佛说：‘世尊！如果说种种事物，都是种种不真实的妄想，由于执着妄想而产生。执着于能摄受和所摄受的事物，不能认识到自心所显现的真实境界，并且落入有和无的二元对立的见解中，从而增长了外道的邪见。由于妄想的习气，执着于外在的种种事物。心中念念生起的妄想，都执着于我和我所的观念。世尊！如果像这样外在的种种事物，都落入有和无的对立，既不是自性也不是非自性，远离了能见和所见的对立。世尊！那么第一义谛（Paramartha）也应该如此，远离了度量、界限、部分、比喻和原因等种种相状。世尊！为什么一方面说对于不真实的妄想，由于执着种种自性而产生妄想，另一方面却说对于第一义谛（Paramartha）的实相，却不因执着而产生妄想呢？难道世尊您所说的是邪因邪论吗？说的是一生起一不生起吗？’ 佛陀告诉大慧（Mahamati）菩萨说：‘并非妄想一生起一不生起。为什么呢？因为有和无的妄想不会生起。外在显现的自性和非自性，觉悟到自心所显现的真实境界，妄想就不会生起。大慧（Mahamati）！我说那些愚夫由于自心生起种种妄想的相状，所以种种事业显现在前，由于种种妄想的自性，而产生执着。愚夫如何才能脱离我和我所的执着呢？脱离能作和所作的因缘的过患，觉悟到自己妄想心的量，身心发生转变，最终明了通达一切菩萨的阶位，达到如来所觉悟的境界，脱离五法自性事见的妄想。因为这个缘故，我说妄想是从种种不真实的意义的执着而产生的。认识到如实的意义，就能得到解脱，止息种种妄想。’ 这时，世尊想要再次宣说这个道理，于是说了以下偈颂： ‘诸因以及诸缘，从此生出世间，妄想执着于四句，不知我所通达的真理。 世间并非有生，也并非无生，不是从有无而生，也不是从非有非无而生。 诸法也是如此。’