English
English version: Being skilled in entering the ten inexhaustible phrases, practicing without relying on expedient means. Like the sun, moon, mani jewel, and the four great elements, in all places, being apart from one's own deluded thoughts and attachment to phenomena, seeing all dharmas as illusions and dreams. Entering the Buddha-ground body, in all realms of sentient beings, according to their respective needs, speaking the Dharma and guiding them, enabling them all to abide in the understanding that all dharmas are like illusions and dreams, being apart from the categories of existence and non-existence, and the deluded thoughts of arising and ceasing, transcending the meaning that can be expressed by words, one's own state continuously improving. The Buddha said to Mahamati: 'Excellent, excellent! Listen carefully, listen carefully! Think well and remember it, I will explain it to you.' Mahamati said to the Buddha: 'I will receive your teaching.' The Buddha said to Mahamati: 'The immeasurable all dharmas, just as the meaning I have spoken, people are attached to the continuous succession of various deluded thoughts. These deluded thoughts include: attachment to the continuous succession of phenomena, attachment to the continuous succession of conditions, attachment to the continuous succession of self-nature and non-self-nature, attachment to the continuous succession of deluded thoughts of arising and non-arising, attachment to the continuous succession of deluded thoughts of cessation and non-cessation, attachment to the continuous succession of deluded thoughts of vehicle (referring to teachings) and non-vehicle, attachment to the continuous succession of deluded thoughts of conditioned and unconditioned dharmas, attachment to the continuous succession of deluded thoughts of the self-nature of each Bodhisattva ground, attachment to the continuous succession of one's own deluded thoughts without interruption, attachment to the continuous succession of the views of existence and non-existence relied upon by externalists, attachment to the continuous succession of deluded thoughts without interruption of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and the One Vehicle (Buddha Vehicle).' 'Furthermore, Mahamati! These and other foolish ordinary beings are all influenced by the continuous succession of their own deluded thoughts. Because of this continuous succession of deluded thoughts, foolish ordinary beings are like silkworms making cocoons, using the silk of deluded thoughts to entangle themselves and others, clinging to each other in the continuous succession of existence and non-existence.' 'Furthermore, Mahamati! In these deluded thoughts, there is neither continuous succession nor non-continuous succession. Because seeing that all dharmas are tranquil, deluded thoughts will not arise. Bodhisattva-Mahasattvas, see all dharmas as tranquil in this way.' 'Furthermore, Mahamati! Realizing that external self-nature and non-self-nature are all manifestations of one's own mind, and in reality, there is nothing. Following and observing the manifestations of one's own mind, all self-natures of existence and non-existence have no real substance, seeing that the phenomena of continuous succession are tranquil, therefore, for all dharmas, there is no distinction between continuous succession and non-continuous succession.' 'Furthermore, Mahamati! In these dharmas, there is neither bondage nor liberation. Those who are immersed in unreal knowledge will think that there is bondage and liberation. Why? Because for all dharmas, there is neither existence nor non-existence, and no sentient being can be obtained.' --------------------------------------------------------------------------------
Chinese
次，大慧！愚夫有三相续，谓：贪恚痴，及爱未来，有喜爱俱。以此相续，故有趣相续，彼相续者续五趣。大慧！相续断者，无有相续不相续相。复次，大慧！三和合缘，作方便计着，识相续无间生。方便计着，则有相续。三和合缘识断，见三解脱，一切相续不生。” 尔时，世尊欲重宣此义而说偈言： “不真实妄想， 是说相续相， 若知彼真实， 相续网则断。 于诸性无知， 随言说摄受， 譬如彼蚕虫， 结网而自缠， 愚夫妄想缚， 相续不观察。” 大慧复白佛言：“如世尊所说，以彼彼妄想，妄想彼彼性，非有彼自性，但妄想自性耳。” 大慧白佛言：“世尊！若但妄想自性，非性自性相待者，非为世尊如是说烦恼清净无性过耶？一切法妄想自性，非性故。” 佛告大慧：“如是，如是！如汝所说。大慧！非如愚夫性自性妄想真实。此妄想自性，非有性自性相然。大慧！如圣智有性自性，圣知、圣见、圣慧眼，如是性自性知。” 大慧白佛言：“若使如圣，以圣知、圣见、圣慧眼，非天眼，非肉眼，性自性如是知，非如愚夫妄想。世尊！云何愚夫离是妄想，不觉圣性事故？世尊！彼亦非颠倒，非不颠倒。所以者何？谓：不觉圣事性自性故，不见 现代汉语译本： 佛陀再次对大慧（Mahamati）菩萨说：‘大慧，愚昧的人有三种相续不断的现象，那就是贪（lobha）、嗔（dvesha）、痴（moha），以及对未来的渴爱，总是伴随着喜爱。因为这些相续不断的现象，所以产生了趣向轮回的相续，这种相续使他们不断地在五趣（五道轮回，即地狱、饿鬼、畜生、人、天）中流转。大慧，当这些相续的现象断灭时，就没有所谓相续或不相续的说法了。’ ‘此外，大慧，当三种条件和合，人们就以方便之计执着于事物，导致意识相续不断地产生。由于方便之计的执着，就有了相续。当三种和合的条件使意识断灭时，就能见到三种解脱，一切相续的现象都不会再产生。’ 这时，世尊为了再次宣扬这个道理，说了以下偈语： ‘不真实的妄想， 是说相续的现象， 如果知道它的真实， 相续的网就会断裂。 对于诸法的体性无知， 随着言语的表达而接受， 就像那蚕虫一样， 结网把自己缠绕， 愚昧的人被妄想束缚， 不能观察相续的真相。’ 大慧菩萨再次对佛说：‘正如世尊所说，由于种种的妄想，而妄想种种的体性，实际上并没有那些体性自身的存在，只不过是妄想出来的体性罢了。’ 大慧菩萨对佛说：‘世尊，如果仅仅是妄想出来的体性，而不是体性自身相互依存的关系，那么世尊您这样说，难道不会导致烦恼和清净都没有自性的过失吗？因为一切法都是妄想出来的体性，而不是真实的体性。’ 佛陀告诉大慧菩萨：‘是的，是的！正如你所说。大慧，愚昧的人所妄想的体性自身并不是真实的。这种妄想出来的体性，并不是真实存在的体性自身相互依存的关系。大慧，就像圣者以圣智、圣见、圣慧眼，如实地知晓体性自身一样。’ 大慧菩萨对佛说：‘如果像圣者那样，以圣智、圣见、圣慧眼，而不是以天眼、肉眼，如实地知晓体性自身，而不是像愚昧的人那样妄想。世尊，愚昧的人如何才能脱离这种妄想，而不觉悟圣者的体性呢？世尊，他们既不是颠倒，也不是不颠倒。为什么呢？因为他们不觉悟圣者的体性自身，所以看不见。’
English
English version: Again, Mahamati, the ignorant have three continuities, namely, greed (lobha), hatred (dvesha), and delusion (moha), as well as love for the future, accompanied by affection. Because of these continuities, there is a continuity of going to rebirth; those who have such continuities continue in the five realms (gatis). Mahamati, when continuity is cut off, there is neither continuity nor non-continuity. Furthermore, Mahamati, when three conditions are combined, people make expedient calculations and become attached, resulting in the uninterrupted arising of consciousness-continuity. Because of expedient calculations and attachment, there is continuity. When the three combined conditions cause the cessation of consciousness, one sees the three liberations, and all continuity ceases to arise. At that time, the World-Honored One, wishing to reaffirm this meaning, spoke in verse: ‘Unreal imagination, is said to be the aspect of continuity, If one knows its reality, the net of continuity is cut off. Being ignorant of the natures of things, they accept what is said in words, Like the silkworm, spinning a web and entangling itself, The ignorant are bound by delusion, and do not observe continuity.’ Mahamati again said to the Buddha: ‘As the World-Honored One has said, because of various imaginations, they imagine various natures, but there are no such self-natures; they are merely imagined natures.’ Mahamati said to the Buddha: ‘World-Honored One, if it is merely an imagined self-nature, and not a mutually dependent relationship of self-natures, would not the World-Honored One be saying that afflictions and purity have no self-nature? Because all dharmas are imagined self-natures, not real natures.’ The Buddha said to Mahamati: ‘So it is, so it is! As you say. Mahamati, the self-nature that the ignorant imagine is not real. This imagined self-nature is not a real mutually dependent relationship of self-natures. Mahamati, like the wise who have self-nature through holy wisdom, holy vision, and the holy eye of wisdom, they know self-nature in this way.’ Mahamati said to the Buddha: ‘If it is like the wise, who know self-nature through holy wisdom, holy vision, and the holy eye of wisdom, and not through the heavenly eye or the physical eye, and not like the imaginations of the ignorant. World-Honored One, how can the ignorant be freed from this imagination and not awaken to the holy nature? World-Honored One, they are neither inverted nor not inverted. Why? Because they do not awaken to the self-nature of the holy, they do not see.’ --------------------------------------------------------------------------------
Chinese
离有无相故。世尊！圣亦不如是见，如是妄想，不以自相境界为境界故。世尊！彼亦性自性相，妄想自性如是现，不说因无因故，谓堕性相见故。异境界，非如彼等，如是无穷过。世尊！不觉性自性相故。世尊！亦非妄想自性，因性自性相。彼云何妄想非妄想，如实知妄想？世尊！妄想异，自性相异。世尊！不相似因，妄想自性想。彼云何各各不妄想，愚夫不如实知，然为众生离妄想故，说如妄想相不如实有？世尊！何故遮众生有无见事自性计着，圣智所行境界计着堕有见，说空法非性，而说圣智自性事？” 佛告大慧：“非我说空法非性，亦不堕有见说圣智自性事，然为令众生离恐怖句故。众生无始已来计着性自性相，圣智事自性计著相见，说空法。大慧！我不说性自性相。大慧！但我住自得如实空法，离惑乱相见，离自心现性非性见。得三解脱，如实印所印。于性自性，得缘自觉观察住，离有无事见相。复次，大慧！一切法不生者，菩萨摩诃萨不应立是宗。所以者何？谓宗一切性非性故，及彼因生相故。说一切法不生宗，彼宗则坏。彼宗一切法不生彼宗坏者，以宗有待而生故。又彼宗不生，入一切法故，不坏相不生故。立一切法不生宗者，彼说则坏。大慧！有无不生宗，彼宗入一切性，有无相不可得。大慧 现代汉语译本 因为远离了有和无的表象。世尊！圣者也不会像这样去看待事物，像这样产生虚妄的念头，因为他们不以自我的表象境界作为真正的境界。世尊！那些表象具有其自身的本性，虚妄的念头也以这样的方式显现，因为没有说明原因或无原因，所以说是陷入了对事物本性的执着。不同的境界，不像他们那样，像这样有无穷的过失。世尊！因为没有觉悟到事物本性的表象。世尊！也不是虚妄念头的本性，因为事物本性表象的原因。那么，如何才能在虚妄念头中认识到非虚妄，如实地了解虚妄念头呢？世尊！虚妄念头是虚妄念头，事物本性的表象是事物本性的表象。世尊！因为不相似的原因，产生了对虚妄念头本性的想法。那么，如何才能各自不产生虚妄念头，愚昧的人不能如实地了解，然而为了让众生远离虚妄念头，说虚妄念头的表象不如实存在呢？世尊！为什么遮蔽众生对有和无的表象的执着，对圣智所行境界的执着而堕入有见，说空法不是事物的本性，而说圣智自身的事物本性呢？ 佛告诉大慧：‘我没有说空法不是事物的本性，也没有因为堕入有见而说圣智自身的事物本性，而是为了让众生远离恐怖的语句。众生从无始以来就执着于事物本性的表象，执着于圣智的事物本性表象，所以才说空法。大慧！我不说事物本性的表象。大慧！但我安住于自己所证得的如实空法，远离迷惑混乱的表象，远离自心显现的本性和非本性的见解。获得三种解脱，被如实的印记所印证。对于事物本性，获得缘起自觉的观察安住，远离有和无的表象见解。’ 再次，大慧！一切法不生，菩萨摩诃萨不应该立这样的宗派。为什么呢？因为所谓的宗派，一切事物的本性和非本性，以及它们因缘生起的表象。如果说一切法不生的宗派，那么这个宗派就会崩溃。这个宗派，一切法不生，这个宗派崩溃，因为宗派是有待条件而产生的。而且这个宗派不生，进入一切法，因为不坏的表象不生。如果立一切法不生的宗派，那么这种说法就会崩溃。大慧！有和无不生的宗派，这个宗派进入一切事物的本性，有和无的表象不可得。大慧！