English
English version: The Buddha said: 'Mahamati! Discrimination arises from that. Because of clinging to what is grasped and what grasps, not knowing the self-mind manifestation, and falling into views of being and non-being, increasing the views of external paths. Due to the habit-energy of discrimination, clinging to various external meanings. The discriminations arising in the mind, all cling to the notions of 'I' and 'mine.' Mahamati said to the Buddha: 'World Honored One! If various things are various unreal discriminations, arising from clinging to discrimination. Clinging to what is grasped and what grasps, not knowing the self-mind manifestation, and falling into views of being and non-being, increasing the views of external paths. Due to the habit-energy of discrimination, clinging to various external meanings. The discriminations arising in the mind, all arise from clinging to 'I' and 'mine.' World Honored One! If such various external things fall into the duality of being and non-being, neither being of self-nature nor non-self-nature, being apart from the duality of seeing and what is seen. World Honored One! The highest truth (Paramartha) should also be like that, being apart from measure, limit, division, analogy, and causal characteristics. World Honored One! Why is it that in one place, discrimination arises from clinging to various natures of unreal meanings, while in the place of the highest truth (Paramartha), discrimination does not arise from clinging? Could it be that the World Honored One is speaking of a false cause and a false theory? Speaking of one arising and one not arising?' The Buddha told Mahamati: 'It is not that discrimination arises in one way and does not arise in another. Why? Because the discrimination of being and non-being does not arise. The external manifestation of self-nature and non-self-nature, realizing the self-mind manifestation, discrimination does not arise. Mahamati! I say that because ignorant people have various discrimination appearances in their minds, so actions are in front of them, and clinging arises from various discrimination natures. How can ignorant people be free from the views of clinging to 'I' and 'mine'? Being free from the fault of cause and condition of doing and what is done, realizing the measure of one's own discriminating mind, body and mind transform, ultimately understanding all the Bodhisattva stages, reaching the realm realized by the Tathagata, being free from the discrimination of the five dharmas of self-nature and event-views. Because of this reason, I say that discrimination arises from clinging to various unreal meanings. Knowing the true meaning as it is, one attains liberation and ceases various discriminations.' At that time, the World Honored One, wanting to restate this meaning, spoke the following verses: 'Various causes and conditions, from this the world arises, discrimination clings to the four phrases, not knowing what I have penetrated. The world is not born of being, nor is it born of non-being, it is not born from being and non-being, nor is it born from neither being nor non-being. All dharmas are like this.'
Chinese
因及与缘， 云何愚妄想， 非有亦非无， 亦复非有无？ 如是观世间， 心转得无我， 一切性不生， 以从缘生故。 一切缘所作， 所作非自有， 事不自生事， 有二事过故。 无二事过故， 非有性可得。 观诸有为法， 离攀缘所缘， 无心之心量， 我说为心量。 量者自性处， 缘性二俱离， 性究竟妙净， 我说名为量。 施设世谛我， 彼则无实事， 诸阴阴施设， 无事亦复然。 有四种平等， 相及因性生， 第三无我等， 第四修修者， 妄想习气转， 有种种心生， 境界于外现， 是世俗心量。 外现而非有， 心见彼种种， 建立于身财， 我说为心量。 离一切诸见， 及离想所想， 无得亦无生， 我说为心量。 非性非非性， 性非性悉离， 谓彼心解脱， 我说为心量。 如如与空际， 涅槃及法界， 种种意生身， 我说为心量。” 尔时，大慧菩萨白佛言：“世尊！如世尊所说，菩萨摩诃萨当善语义。云何为菩萨善语义？云何为语？云何为义？” 佛告大慧：“谛听，谛听！善思念之，当为汝说。” 大慧白佛言：“善哉，世尊！唯然受 现代汉语译本 因和缘，愚昧的妄想是什么？ 它既非存在，也非不存在，亦非既存在又不存在？ 如此观察世间，心念转变就能证得无我， 一切事物的自性都不产生，因为它们都是由因缘而生。 一切由因缘所造作的事物，都不是自身固有的， 事物不能自己产生事物，因为这样会产生两种过失。 因为没有两种过失，所以无法获得事物的自性。 观察所有有为法，远离攀缘和所缘， 没有心念的心量，我称之为心量。 心量是指自性的处所，远离因缘和自性， 自性达到究竟的微妙清净，我称之为心量。 施设世俗谛的‘我’（Atman），它并没有真实的自体， 诸蕴（Skandhas）的施设也是如此，没有自体也是一样。 有四种平等：相平等、因平等、性平等、生平等， 第三是无我平等，第四是修行者与所修行的法平等， 妄想的习气转变，就会产生种种心念， 境界在外显现，这是世俗的心量。 外在显现并非真实存在，心却见到种种现象， 并建立在身和财之上，我称之为心量。 远离一切诸见，以及远离能想和所想， 没有获得也没有产生，我称之为心量。 非自性也非非自性，自性和非自性都远离， 这就是所谓的心解脱，我称之为心量。 如如（Tathata）、空际（Akasa）、涅槃（Nirvana）以及法界（Dharmadhatu）， 种种意生身（Manomayakaya），我都称之为心量。 这时，大慧菩萨（Mahamati Bodhisattva）对佛说：‘世尊！正如世尊所说，菩萨摩诃萨（Bodhisattva-Mahasattva）应当善于言语。什么是菩萨的善于言语？什么是语？什么是义？’ 佛告诉大慧：‘仔细听，仔细听！好好思考，我会为你解说。’ 大慧对佛说：‘太好了，世尊！我愿意接受教诲。’
English
English version What are cause and condition? How does foolish imagination arise? Is it neither existent nor non-existent, nor both existent and non-existent? By observing the world in this way, the mind transforms and attains egolessness, All natures do not arise, because they arise from conditions. All that is made by conditions is not self-existent, A thing cannot produce itself, because there would be two faults. Because there are no two faults, no self-nature can be found. Observing all conditioned dharmas, free from clinging and the object of clinging, The measure of mind without mind, I call the mind-measure. The measure is the place of self-nature, separate from both condition and self-nature, Self-nature is ultimately subtle and pure, I call it the measure. The 'self' (Atman) is posited in conventional truth, but it has no real substance, The aggregates (Skandhas) are also posited, and they too have no substance. There are four kinds of equality: equality of appearance, equality of cause, equality of nature, and equality of birth, The third is equality of egolessness, and the fourth is the equality of the practitioner and the practice, When the habitual tendencies of imagination transform, various thoughts arise, And phenomena appear externally; this is the measure of the worldly mind. The external appearance is not real, but the mind sees various phenomena, And establishes them on the body and wealth; I call this the mind-measure. Free from all views, and free from thought and what is thought, Without attainment and without arising, I call this the mind-measure. Neither self-nature nor non-self-nature, completely free from self-nature and non-self-nature, This is called the liberation of the mind, I call this the mind-measure. Suchness (Tathata), space (Akasa), Nirvana (Nirvana), and the Dharmadhatu (Dharmadhatu), Various mind-made bodies (Manomayakaya), I call all of these the mind-measure.' Then, Mahamati Bodhisattva (Mahamati Bodhisattva) said to the Buddha: 'World Honored One! As the World Honored One has said, a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) should be skilled in language. What is the Bodhisattva's skill in language? What is language? What is meaning?' The Buddha said to Mahamati: 'Listen carefully, listen carefully! Reflect well, and I will explain it to you.' Mahamati said to the Buddha: 'Excellent, World Honored One! I will receive your teaching.' -------------------------------------------------------------------------------- 教。”
Chinese
佛告大慧：“云何为语？谓：言字妄想和合，依咽喉唇舌齿龂颊辅，因彼我言说，妄想习气计着生。是名为语。大慧！云何为义？谓：离一切妄想相、言说相，是名为义。大慧！菩萨摩诃萨于如是义，独一静处，闻思修慧，缘自觉了，向涅槃城，习气身转变已，自觉境界，观地地中间胜进义相。是名菩萨摩诃萨善义。 “复次，大慧！善语义菩萨摩诃萨，观语与义，非异非不异；观义与语，亦复如是。若语异义者，则不因语辩义，而以语入义，如灯照色。复次，大慧！不生不灭，自性涅槃，三乘一乘，心自性等，如缘言说义计着，堕建立及诽谤见。异建立，异妄想，如幻种种妄想现。譬如种种幻，凡愚众生作异妄想，非圣贤也。” 尔时，世尊欲重宣此义而说偈言： “彼言既妄想， 建立于诸法， 以彼建立故， 死堕泥犁中。 阴中无有我， 阴非即是我， 不如彼妄想， 亦复非无我。 一切悉有性， 如凡愚妄想， 若如彼所见， 一切应见谛。 一切法无性， 净秽悉无有， 不实如彼见， 亦非无所有。 “复次，大慧！智识相，今当说。若善分别智识相者，汝及诸菩萨，则能通达智识之相，疾成阿耨多罗三藐三菩提。大慧！彼智有 现代汉语译本 佛对大慧（Mahamati）说：‘什么是语呢？就是言语文字的虚妄分别和合而成，依赖于咽喉、嘴唇、舌头、牙齿、牙龈、面颊的辅助，因为你我的言说，虚妄分别的习气执着而产生。这叫做语。大慧！什么是义呢？就是远离一切虚妄分别之相、言说之相，这叫做义。大慧！菩萨摩诃萨对于这样的义，独自在清净之处，通过听闻、思考、修习而生智慧，凭借自我的觉悟而明了，趋向涅槃（Nirvana）之城，习气之身转变之后，觉察到自身觉悟的境界，观察各个菩萨地的中间，殊胜增进的意义和相状。这叫做菩萨摩诃萨善于了解义。 ‘再者，大慧！善于了解语和义的菩萨摩诃萨，观察语和义，不是相异的，也不是不相异的；观察义和语，也是这样。如果语和义是相异的，那么就不应该通过语来辨明义，而是应该通过语进入义，就像灯照亮物体一样。再者，大慧！不生不灭、自性涅槃、三乘（Triyana）一乘（Ekayana）、心自性等等，如果因为执着于言语文字的意义，就会堕入建立和诽谤的见解中。与建立不同，与虚妄分别不同，就像幻术变现出种种虚妄分别一样。譬如种种幻术，凡夫愚昧的众生会产生不同的虚妄分别，但圣贤不会这样。’ 这时，世尊想要再次宣说这个意义，就说了偈颂： ‘那些言语都是虚妄分别， 建立在诸法之上， 因为那些建立的缘故， 死后堕入地狱之中。 五蕴（Skandha）之中没有我（Atman）， 五蕴不是即是我， 不像那些虚妄分别， 也不是没有我。 一切都说有自性， 就像凡夫愚昧的虚妄分别， 如果像他们所见的那样， 一切都应该见到真谛。 一切法没有自性， 清净和污秽都没有， 不真实就像他们所见， 也不是什么都没有。 ‘再者，大慧！我现在要说智识之相。如果能够善于分别智识之相，你和各位菩萨，就能通达智识之相，迅速成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）。大慧！那个智有……’
English
English version The Buddha said to Mahamati: 'What is speech? It is the combination of verbal and literal discriminations, relying on the support of the throat, lips, tongue, teeth, gums, and cheeks, arising from the clinging to habitual tendencies of discrimination due to the speech of you and me. This is called speech. Mahamati! What is meaning? It is being apart from all aspects of discrimination and speech. This is called meaning. Mahamati! Bodhisattva-Mahasattvas, regarding such meaning, in solitude and quiet places, through hearing, thinking, and cultivating wisdom, realize it through their own enlightenment, heading towards the city of Nirvana, after the transformation of the body of habitual tendencies, perceiving the realm of their own enlightenment, observing the meaning and aspects of superior progress in the intermediate stages of the Bodhisattva grounds. This is called a Bodhisattva-Mahasattva being skilled in meaning. 'Furthermore, Mahamati! A Bodhisattva-Mahasattva who is skilled in speech and meaning observes that speech and meaning are neither different nor not different; observing meaning and speech is also the same. If speech and meaning were different, then one should not clarify meaning through speech, but rather enter meaning through speech, just as a lamp illuminates objects. Furthermore, Mahamati! Non-arising and non-ceasing, self-nature Nirvana, the Three Vehicles (Triyana) and the One Vehicle (Ekayana), the self-nature of mind, etc., if one clings to the meaning of verbal expressions, one will fall into views of establishment and defamation. Different from establishment, different from discrimination, just as illusion manifests various discriminations. For example, various illusions cause ordinary, foolish beings to create different discriminations, but not sages.' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'Those words are all discriminations, Established upon all dharmas, Because of those establishments, After death, they fall into hell. Within the five aggregates (Skandha) there is no self (Atman), The five aggregates are not the self, Not like those discriminations, Nor is it without a self. Everything is said to have self-nature, Like the discriminations of ordinary fools, If it were as they see it, Everything should see the truth. All dharmas have no self-nature, Purity and defilement are both absent, Unreal like what they see, Nor is it that nothing exists.' 'Furthermore, Mahamati! Now I will speak of the aspects of wisdom and consciousness. If you can skillfully distinguish the aspects of wisdom and consciousness, you and all the Bodhisattvas will be able to understand the aspects of wisdom and consciousness and quickly attain Anuttara-samyak-sambodhi. Mahamati! That wisdom has...' --------------------------------------------------------------------------------