Chinese
三种，谓：世间、出世间、出世间上上智。云何世间智？谓：一切外道凡夫，计著有无。云何出世间智？谓：一切声闻、缘觉，堕自共相悕望计着。云何出世间上上智？谓：诸佛、菩萨，观无所有法，见不生不灭，离有无品，入如来地，人法无我，缘自得生。大慧！彼生灭者是识，不生不灭者是智。复次，堕相无相，及堕有无种种相因是识，超有无相是智。复次，长养相是识，非长养相是智。复次，有三种智，谓：知生灭、知自共相、知不生不灭。复次，无碍相，是智。境界种种碍相，是识。复次，三事和合生方便相，是识。无事方便自性相，是智。复次，得相，是识。不得相，是智。自得圣智境界，不出不入，故如水中月。” 尔时，世尊欲重宣此义而说偈言： “采集业为识， 不采集为智， 观察一切法， 通达无所有。 逮得自在力， 是则名为慧， 缚境界为心， 觉想生为智。 无所有及胜， 慧则从是生， 心意及与识， 远离思惟想。 得无思想法， 佛子非声闻， 寂静胜进忍， 如来清净智。 生于善胜义， 所行悉远离， 我有三种智， 圣开发真实。 于彼想思惟， 悉摄受诸性， 二乘不相应， 智离诸所有。 计著于自性， 现代汉语译本：有三种智慧，分别是：世间智、出世间智、出世间上上智。什么是世间智？是指：一切外道凡夫，执着于有和无的观念。什么又是出世间智？是指：一切声闻（Śrāvaka，听闻佛陀教诲而证悟的修行者）、缘觉（Pratyekabuddha，靠自己领悟佛法而证悟的修行者），他们执着于自身和共同的表相，并对此有所希求。什么又是出世间上上智？是指：诸佛（Buddha，觉悟者）、菩萨（Bodhisattva，立志成佛的修行者），他们观察一切法皆是空无所有，了见不生不灭的真理，远离有和无的对立，进入如来（Tathāgata，佛陀的称号）的境界，证悟人无我、法无我，因缘和合而生。大慧（Mahāmati，人名）！那生灭变化的是识（Vijñāna，意识），不生不灭的是智（Jñāna，智慧）。进一步说，执着于表相或无表相，以及执着于有或无等种种表相的原因是识，超越有无等表相的是智。进一步说，增长变化的表相是识，不增长变化的表相是智。进一步说，有三种智，分别是：知生灭的智、知自相共相的智、知不生不灭的智。进一步说，没有阻碍的表相是智，境界中种种阻碍的表相是识。进一步说，三事和合而生起方便之相的是识，没有造作而自然存在的自性之相是智。进一步说，有所得之相是识，无所得之相是智。自己证得圣智的境界，不入不出，就像水中的月亮一样。" 这时，世尊（Śākyamuni，释迦牟尼佛）想要再次宣说这个道理，于是说了偈语： ‘采集业为识，不采集为智，观察一切法，通达无所有。 逮得自在力，是则名为慧，缚境界为心，觉想生为智。 无所有及胜，慧则从是生，心意及与识，远离思惟想。 得无思想法，佛子非声闻，寂静胜进忍，如来清净智。 生于善胜义，所行悉远离，我有三种智，圣开发真实。 于彼想思惟，悉摄受诸性，二乘不相应，智离诸所有。 计著于自性，’
English
English version: There are three kinds of wisdom, namely: mundane wisdom, supramundane wisdom, and supreme supramundane wisdom. What is mundane wisdom? It refers to: all non-Buddhist ordinary people who are attached to the concepts of existence and non-existence. What is supramundane wisdom? It refers to: all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), who are attached to their own and common characteristics and have desires for them. What is supreme supramundane wisdom? It refers to: all Buddhas (enlightened ones) and Bodhisattvas (those who aspire to become Buddhas), who observe that all dharmas are empty and without substance, see the truth of non-birth and non-death, are free from the opposition of existence and non-existence, enter the realm of the Tathāgata (the title of the Buddha), and realize the non-self of persons and the non-self of dharmas, arising from the combination of conditions. Mahāmati (name of a person)! That which is subject to birth and death is Vijñāna (consciousness), and that which is not subject to birth and death is Jñāna (wisdom). Furthermore, attachment to form or formlessness, and attachment to the causes of various forms such as existence or non-existence, is Vijñāna; transcending forms such as existence and non-existence is Jñāna. Furthermore, the characteristic of growth and change is Vijñāna, and the characteristic of non-growth and non-change is Jñāna. Furthermore, there are three kinds of wisdom, namely: wisdom that knows birth and death, wisdom that knows self-characteristics and common characteristics, and wisdom that knows non-birth and non-death. Furthermore, the characteristic of unobstructedness is Jñāna, and the various characteristics of obstruction in the realm are Vijñāna. Furthermore, the characteristic of expedient means arising from the combination of three things is Vijñāna, and the characteristic of self-nature that exists naturally without contrivance is Jñāna. Furthermore, the characteristic of attainment is Vijñāna, and the characteristic of non-attainment is Jñāna. The realm of self-attained holy wisdom neither goes out nor comes in, like the moon in the water.' At that time, the World Honored One (Śākyamuni, the Buddha) wanted to proclaim this meaning again, so he spoke in verse: 'Collecting karma is Vijñāna, not collecting is Jñāna, observing all dharmas, understanding emptiness. Attaining the power of freedom, this is called wisdom, binding the realm is mind, the arising of awareness is Jñāna. Emptiness and superiority, wisdom arises from this, mind, thought, and consciousness, are far from thinking and imagination. Attaining the dharma of no thought, a Buddha's child is not a Śrāvaka, stillness, superior progress, and patience, are the pure wisdom of the Tathāgata. Born in the excellent supreme meaning, all actions are far away, I have three kinds of wisdom, the holy one reveals the truth. In those thoughts and reflections, all natures are embraced, the two vehicles do not correspond, wisdom is free from all possessions. Attached to self-nature,' -------------------------------------------------------------------------------- 从诸声闻生， 超度诸心量， 如来智清净。
Chinese
“复次，大慧！外道有九种转变论。外道转变见生，所谓：形处转变、相转变、因转变、成转变、见转变、性转变、缘分明转变、所作分明转变、事转变。大慧！是名九种转变见。一切外道，因是起有无生转变论。云何形处转变？谓：形处异见。譬如金变作诸器物，则有种种形处显现，非金性变。一切性变，亦复如是。或有外道作如是妄想，乃至事转变妄想，彼非如非异，妄想故。如是一切性转变，当知如乳酪酒果等熟。外道转变妄想，彼亦无有转变，若有若无，自心现，外性非性。大慧！如是凡愚众生，自妄想修习生。大慧！无有法若生若灭，如见幻梦色生。” 尔时，世尊欲重宣此义而说偈言： “形处时转变， 四大种诸根， 中阴渐次生， 妄想非明智。 最胜于缘起， 非如彼妄想， 然世间缘起， 如乾闼婆城。” 尔时，大慧菩萨复白佛言：“世尊！唯愿为说一切法相续义、解脱义。若善分别一切法相续不相续相，我及诸菩萨，善解一切相续巧方便，不堕如所说义，计著相续。善于一切诸法相续不相续相，及离言说文字妄想觉，游行一切诸佛刹土，无量大众，力自在神通总持之印，种种变化，光明照曜。觉慧 现代汉语译本： 从诸声闻生出， 超越度量诸心，如来（Tathagata）的智慧清净无染。 ‘再者，大慧（Mahamati）！外道有九种转变论。外道因转变见而生，即：形处转变、相转变、因转变、成转变、见转变、性转变、缘分明转变、所作分明转变、事转变。大慧！这称为九种转变见。一切外道，因此而生起有无生转变论。什么是形处转变？就是对形处有不同的见解。譬如金变成各种器物，则有种种形处显现，但金的本性并未改变。一切性变，也是如此。或者有外道作这样的妄想，乃至事转变的妄想，他们认为既非如是也非不如是，这是因为妄想的缘故。像这样的一切性转变，应当知道就像乳酪、酒、果实等成熟的过程。外道的转变妄想，实际上并没有转变，无论是有还是无，都是自心显现，外在的性质并非真实的性质。大慧！这些凡夫愚昧众生，都是因为自己的妄想修习而生。大慧！没有法是真实生起或灭去的，就像见到幻象或梦中的色相生起一样。’ 当时，世尊为了再次宣说这个道理，而说了偈语： ‘形处和时间转变，四大种和诸根， 中阴身渐次产生，这些都是妄想而非明智。 最殊胜的是缘起，并非像他们所妄想的那样， 然而世间的缘起，就像乾闼婆城（Gandharva city）一样虚幻。’ 当时，大慧菩萨（Mahamati Bodhisattva）再次对佛说：‘世尊！愿您为我们解说一切法相续的意义和解脱的意义。如果能善于分别一切法相续和不相续的相状，我和诸位菩萨，就能善于理解一切相续的巧妙方便，不至于像他们所说的那样，执着于相续。善于理解一切诸法相续和不相续的相状，以及远离言说文字的妄想觉，就能在一切诸佛刹土（Buddha-fields），面对无量的大众，运用力量、自在、神通和总持（Dharani）之印，展现种种变化，光明照耀。觉悟的智慧’
English
English version: Born from all the Shravakas (Disciples), Transcending all mental measurements, the Tathagata's (Thus Come One) wisdom is pure. ‘Furthermore, Mahamati (Great Wisdom)! The heretics have nine kinds of transformation theories. The heretics' views of transformation arise from: transformation of form and location, transformation of appearance, transformation of cause, transformation of becoming, transformation of view, transformation of nature, transformation of distinct conditions, transformation of distinct actions, and transformation of events. Mahamati! These are called the nine kinds of transformation views. All heretics, because of these, give rise to theories of existence, non-existence, and transformation of arising. What is the transformation of form and location? It is having different views about form and location. For example, when gold is transformed into various utensils, various forms and locations appear, but the nature of gold does not change. All transformations of nature are also like this. Or some heretics have such delusions, even delusions about the transformation of events, they think it is neither like this nor not like this, because of delusion. All such transformations of nature, should be understood like the ripening of milk into cheese, wine, and fruit. The heretics' delusions of transformation, in reality, there is no transformation, whether it is existence or non-existence, it is the manifestation of one's own mind, the external nature is not the true nature. Mahamati! These foolish ordinary beings arise from their own delusional practice. Mahamati! There is no Dharma (teaching, law) that truly arises or ceases, just like seeing the arising of forms in illusions or dreams.’ At that time, the World Honored One (Lord Buddha), wishing to reiterate this meaning, spoke in verse: ‘The transformation of form, location, and time, the four great elements and the senses, The intermediate state (Antarabhava) gradually arises, these are all delusions and not wisdom. The most excellent is dependent origination (Pratītyasamutpāda), not like their delusions, However, the dependent origination of the world is like a Gandharva city (mirage).’ At that time, Mahamati Bodhisattva (Great Wisdom Bodhisattva) again said to the Buddha: ‘World Honored One! May you explain to us the meaning of the continuity of all Dharmas and the meaning of liberation. If we can skillfully distinguish the characteristics of the continuity and non-continuity of all Dharmas, I and the Bodhisattvas, will be able to skillfully understand the skillful means of all continuity, and will not be attached to continuity as they say. Being skilled in understanding the characteristics of the continuity and non-continuity of all Dharmas, and being free from the delusional awareness of words and letters, we will be able to, in all Buddha-fields (Buddha-ksetra), face countless multitudes, and use the power, freedom, supernatural powers, and Dharani (mantra) seal, to display various transformations, and radiate light. Awakened wisdom’ --------------------------------------------------------------------------------
Chinese
善入十无尽句，无方便行。犹如日月摩尼四大，于一切地，离自妄想相见，见一切法如幻梦等。入佛地身，于一切众生界，随其所应而为说法而引导之，悉令安住一切诸法如幻梦等，离有无品，及生灭妄想，异言说义，其身转胜。” 佛告大慧：“善哉，善哉！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：“无量一切诸法，如所说义，计著相续。所谓：相计著相续、缘计著相续、性非性计著相续、生不生妄想计著相续、灭不灭妄想计著相续、乘非乘妄想计著相续、有为无为妄想计著相续、地地自相妄想计著相续、自妄想无间妄想计著相续、有无品外道依妄想计著相续、三乘一乘无间妄想计著相续。复次，大慧！此及余凡愚众生，自妄想相续。以此相续故，凡愚妄想如蚕作茧，以妄想丝自缠缠他，有无相续相计着。复次，大慧！彼中亦无相续及不相续相。见一切法寂静，妄想不生故。菩萨摩诃萨，见一切法寂静。复次，大慧！觉外性非性，自心现相无所有。随顺观察自心现量，有无一切性无相，见相续寂静故，于一切法，无相续不相续相。复次，大慧！彼中无有若缚若解。余堕不如实觉知，有缚有解。所以者何？谓于一切法有无有，无众生可得故。 “复 现代汉语译本： 善于进入十种无尽的语句，不依靠任何方便法门修行。就像日月、摩尼宝珠和四大元素一样，在一切地方，远离自己虚妄的想象和对现象的执着，视一切法如同幻象和梦境。进入佛的境界，在一切众生界中，根据他们各自的根器和需要而说法引导他们，使他们都能安住于一切诸法如幻如梦的境界，远离有和无的分别，以及生和灭的虚妄念头，超越言语所能表达的意义，自身境界不断提升。 佛告诉大慧（Mahamati）菩萨：‘很好，很好！仔细听，仔细听！好好思考，好好记住，我将为你解说。’ 大慧（Mahamati）菩萨对佛说：‘遵从您的教诲。’ 佛告诉大慧（Mahamati）菩萨：‘无量的一切诸法，正如我所说的意义一样，人们执着于各种相续不断的妄想。这些妄想包括：对现象的执着相续、对因缘的执着相续、对自性和非自性的执着相续、对生和不生的虚妄念头的执着相续、对灭和不灭的虚妄念头的执着相续、对乘（vehicle，指教法）和非乘的虚妄念头的执着相续、对有为法和无为法的虚妄念头的执着相续、对各个菩萨地的自相的虚妄念头的执着相续、对自己虚妄念头无间断的执着相续、对外道所依赖的有和无的观点的执着相续、对三乘（Three Vehicles，声闻乘、缘觉乘、菩萨乘）和一乘（One Vehicle，佛乘）无间断的虚妄念头的执着相续。’ ‘此外，大慧（Mahamati）！这些以及其他的凡夫愚昧众生，都受自己虚妄念头的相续影响。因为这种相续不断的妄想，凡夫愚昧就像蚕作茧一样，用妄想的丝把自己和他人缠绕起来，在有和无的相续中互相执着。’ ‘此外，大慧（Mahamati）！在这些妄想中，既没有相续也没有不相续的现象。因为见到一切法都是寂静的，所以妄想就不会产生。菩萨摩诃萨（Bodhisattva-Mahasattva），就是这样见到一切法都是寂静的。’ ‘此外，大慧（Mahamati）！觉悟到外在的自性和非自性，都是自己内心的显现，实际上什么也没有。随顺观察自己内心的显现，有和无的一切自性都是没有实相的，见到相续的现象是寂静的，因此对于一切法，就没有相续和不相续的分别。’ ‘此外，大慧（Mahamati）！在这些法中，没有束缚也没有解脱。那些沉溺于不如实觉知的人，才会认为有束缚和解脱。为什么呢？因为对于一切法来说，既没有有，也没有无，没有众生可以获得。’