English
English version Because it is apart from the appearance of existence and non-existence. World Honored One! Even the sages do not see it in this way, nor do they have such deluded thoughts, because they do not take the realm of their own appearances as the true realm. World Honored One! Those appearances have their own inherent nature, and deluded thoughts also manifest in this way, because it is not stated whether there is a cause or no cause, so it is said to be falling into attachment to the nature of things. Different realms, not like them, like this there are endless faults. World Honored One! Because they have not awakened to the appearance of the inherent nature of things. World Honored One! Nor is it the inherent nature of deluded thoughts, because of the cause of the inherent nature of things. Then, how can one recognize non-delusion in deluded thoughts, and truly understand deluded thoughts? World Honored One! Deluded thoughts are deluded thoughts, and the appearance of the inherent nature of things is the appearance of the inherent nature of things. World Honored One! Because of dissimilar causes, the thought of the inherent nature of deluded thoughts arises. Then, how can each not produce deluded thoughts, the foolish cannot truly understand, yet in order to liberate sentient beings from deluded thoughts, it is said that the appearance of deluded thoughts does not truly exist? World Honored One! Why obscure sentient beings' attachment to the appearance of existence and non-existence, attachment to the realm of the wisdom of the sages and fall into the view of existence, saying that the empty dharma is not the inherent nature of things, but saying the inherent nature of things of the wisdom of the sages themselves? The Buddha told Mahamati ('Great Wisdom'): 'I did not say that the empty dharma is not the inherent nature of things, nor did I say the inherent nature of things of the wisdom of the sages themselves because of falling into the view of existence, but in order to liberate sentient beings from terrifying statements. Sentient beings from beginningless time have been attached to the appearance of the inherent nature of things, attached to the appearance of the inherent nature of the wisdom of the sages, so they say the empty dharma. Mahamati! I do not say the appearance of the inherent nature of things. Mahamati! But I abide in the true emptiness that I have attained myself, away from the appearances of confusion and delusion, away from the views of the inherent nature and non-inherent nature manifested by my own mind. Attaining the three liberations, sealed by the seal of truth. Regarding the inherent nature of things, attaining the observation and abiding of self-awareness arising from conditions, away from the views of the appearance of existence and non-existence.' Furthermore, Mahamati! If all dharmas are unproduced, Bodhisattva Mahasattvas ('Great beings') should not establish such a doctrine. Why? Because of the so-called doctrine, the inherent nature and non-inherent nature of all things, and the appearances of their arising from conditions. If one says the doctrine of the unproduction of all dharmas, then this doctrine will collapse. This doctrine, all dharmas are unproduced, this doctrine collapses, because the doctrine arises dependent on conditions. Moreover, this doctrine is unproduced, entering all dharmas, because the indestructible appearance is unproduced. If one establishes the doctrine of the unproduction of all dharmas, then this statement will collapse. Mahamati! The doctrine of the unproduction of existence and non-existence, this doctrine enters the inherent nature of all things, the appearance of existence and non-existence is unattainable. Mahamati! --------------------------------------------------------------------------------
Chinese
！若使彼宗不生，一切性不生而立宗，如是彼宗坏。以有无性相不生故，不应立宗。五分论多过故，展转因异相故，及为作故，不应立宗分，谓一切法不生，如是一切法空、如是一切法无自性，不应立宗。大慧！然菩萨摩诃萨，说一切法如幻梦，现不现相故，及见觉过故，当说一切法如幻梦性，除为愚夫离恐怖句故。大慧！愚夫堕有无见，莫令彼恐怖，远离摩诃衍。” 尔时，世尊欲重宣此义而说偈曰： “无自性无说， 无事无相续， 彼愚夫妄想， 如死尸恶觉。 一切法不生， 非彼外道宗， 至竟无所生， 性缘所成就。 一切法不生， 慧者不作想， 彼宗因生故， 觉者悉除灭。 譬如翳目视， 妄见垂发相， 计着性亦然， 愚夫邪妄想。 施设于三有， 无有事自性， 施设事自性， 思惟起妄想。 相事设言教， 意乱极震掉， 佛子能超出， 远离诸妄想。 非水水相受， 斯从渴爱生， 愚夫如是惑， 圣见则不然。 圣人见清净， 三脱三昧生， 远离于生死， 游行无所畏。 修行无所有， 亦无性非性， 性非性平等， 从是生圣果。 云何性非性？ 云何为平等？ 谓彼心不知， 内外极 现代汉语译本： 如果你的宗派主张一切法不生，那么就等于承认一切法的自性不生而建立宗派，这样你的宗派就自相矛盾了。因为一切法没有自性，所以不生，因此不应该立宗。五分论（指古印度正理论的五个组成部分：宗、因、喻、合、结）存在很多过失，例如因（hetu）的异相展转变化，以及为了论证而论证，所以不应该建立宗派的各个部分。例如，说一切法不生，或者说一切法空，或者说一切法无自性，都不应该作为宗派的立论。 大慧（Mahamati）！然而，菩萨摩诃萨（Bodhisattva-Mahasattva）应该说一切法如幻如梦，因为现象既显现又不显现，而且因为见到觉悟的过患，所以应当说一切法具有如幻如梦的性质，除非是为了让愚夫远离恐怖的言句。大慧！不要让愚夫堕入有见和无见的极端，不要让他们感到恐怖，要让他们远离大乘（Mahayana）。 这时，世尊（Buddha）为了再次宣说这个道理，说了以下偈颂： ‘无自性，不可说，没有事物，没有相续，那些愚夫妄加揣测，就像死尸产生恶臭。一切法不生，不是外道的宗派，最终没有任何东西产生，都是由因缘和合而成。一切法不生，有智慧的人不会执着于此，那些宗派因为执着于因的生起，所以觉悟者会全部消除和灭尽。譬如眼睛有翳病的人，错误地看到垂下来的头发的幻象，执着于自性也是这样，愚夫产生邪恶的妄想。在三有（指欲有、色有、无色有）中进行施设，没有事物具有自性，如果施设事物具有自性，就会因为思惟而产生妄想。对于相和事进行言语教导，心意混乱，极度震动摇摆，佛子能够超越这些，远离各种妄想。水不是水相所能接受的，这是因为渴爱的缘故而产生，愚夫就是这样迷惑，圣人的见解则不是这样。圣人见到清净的境界，三脱三昧（指空、无相、无作三种解脱禅定）由此而生，远离生死轮回，获得无所畏惧的境界。修行无所有，也没有自性或非自性，自性和非自性是平等的，从这里产生圣果。什么是自性非自性？什么是平等？就是说他们的心不知道，内外都...’
English
English version: If your school asserts that all dharmas are unborn, then it is equivalent to establishing a doctrine based on the non-origination of all natures, and thus your school is self-contradictory. Because all dharmas have no self-nature and are therefore unborn, you should not establish a doctrine. The five-part argument (referring to the five components of ancient Indian logic: proposition, reason, example, application, and conclusion) has many faults, such as the changing aspects of the reason (hetu), and arguing for the sake of arguing, so you should not establish the parts of a doctrine. For example, saying that all dharmas are unborn, or that all dharmas are empty, or that all dharmas have no self-nature, should not be used as the basis for a doctrine. Mahamati! However, Bodhisattva-Mahasattvas should say that all dharmas are like illusions and dreams, because phenomena both appear and do not appear, and because of seeing the faults of enlightenment, one should say that all dharmas have the nature of illusions and dreams, unless it is to keep foolish people away from terrifying statements. Mahamati! Do not let foolish people fall into the extremes of existence and non-existence, do not let them be terrified, and keep them away from the Mahayana. At that time, the Buddha, wishing to reiterate this meaning, spoke the following verses: 'No self-nature, unspeakable, no things, no continuity, those fools speculate wildly, like a corpse producing a foul odor. All dharmas are unborn, not the doctrine of externalists, ultimately nothing is produced, all are accomplished by conditions. All dharmas are unborn, the wise do not cling to this thought, those schools cling to the arising of causes, so the enlightened will eliminate and extinguish them all. For example, a person with diseased eyes mistakenly sees the illusion of falling hair, clinging to self-nature is also like this, fools generate evil delusions. Making designations in the three realms (the realms of desire, form, and formlessness), no thing has self-nature, if one designates things as having self-nature, delusions will arise from thinking. Giving verbal teachings about appearances and things, the mind is confused and extremely shaken, the Buddha's children can transcend these, and stay away from all delusions. Water is not received by the appearance of water, this arises because of thirst, fools are thus deluded, but the views of the saints are not like this. Saints see a pure realm, the three samadhis of liberation (emptiness, signlessness, and non-action) arise from this, far from the cycle of birth and death, obtaining fearlessness. Practicing non-existence, also without nature or non-nature, nature and non-nature are equal, from this arises the holy fruit. What is nature and non-nature? What is equality? It means that their minds do not know, both internally and externally...' -------------------------------------------------------------------------------- 漂动； 若能坏彼者， 心则平等见。”
Chinese
尔时，大慧菩萨白佛言：“世尊！如世尊说，如攀缘事智慧不得，是施设量，建立施设。所摄受非性，摄受亦非性。以无摄故，智则不生，唯施设名耳。云何，世尊！为不觉性自相共相，异不异故，智不得耶？为自相共相，种种性自性相隐蔽故，智不得耶？为山岩石壁，地水火风障故，智不得耶？为极远极近故，智不得耶？为老小盲冥，诸根不具故，智不得耶？世尊！若不觉自共相异不异，智不得者；不应说智，应说无智，以有事不可得故。若复种种自共相性自性相隐蔽故，智不得者；彼亦无智，非是智。世尊！有尔炎故智生，非无性会尔炎，故名为智。若山岩石壁，地水火风，极远极近，老小盲冥，诸根不具，智不得者；此亦非智，应是无智，以有事不可得故。” 佛告大慧：“不如是，无智应是智，非非智。我不如是隐覆，说攀缘事，智慧不得，是施设量建立。觉自心现量，有无有、外性非性，智而事不得。不得故，智于尔炎不生。顺三解脱，智亦不得。非妄想者，无始性非性，虚伪习智，作如是知。是知彼不知。故于外事处所，相性作无性，妄想不断。自心现量建立，说我我所相，摄受计着。不觉自心现量，于智尔炎而起妄想。妄想故，外性非性，观 现代汉语译本： ‘如果能够摧毁那些漂动不定的念头，内心就能达到平等无别的境界。’ 这时，大慧菩萨对佛说：‘世尊！正如您所说，如果执着于攀缘外境，就无法获得真正的智慧，这只是一种人为的设定和衡量，是建立在施设之上的。所摄受的事物并非实有自性，摄受本身也并非实有自性。因为没有真实的摄受，智慧便无法生起，仅仅是施设的名称而已。世尊，这是因为不能觉察事物自相和共相的差异与非差异，所以无法获得智慧吗？还是因为各种自相和共相的自性和本性相互隐蔽，所以无法获得智慧呢？还是因为山岩石壁、地水火风等障碍，所以无法获得智慧呢？还是因为距离太远或太近，所以无法获得智慧呢？还是因为年老、年幼、盲人、愚昧，以及各种根器不全，所以无法获得智慧呢？世尊！如果因为不能觉察事物自相和共相的差异与非差异而无法获得智慧，那就不应该说是智慧，而应该说是无智，因为有事物却无法认知。如果是因为各种自相和共相的自性和本性相互隐蔽而无法获得智慧，那也不是真正的智慧，而是无智。世尊！因为有能照亮事物的光明（尔炎），智慧才能生起，如果事物本身没有自性，光明（尔炎）也无法照亮，那就不能称之为智慧。如果是由于山岩石壁、地水火风、距离太远或太近、年老、年幼、盲人、愚昧，以及各种根器不全等原因而无法获得智慧，那也不是真正的智慧，而应该是无智，因为有事物却无法认知。’ 佛告诉大慧：‘不是这样的，无智不应该被认为是智慧，也不是非智慧。我并没有像你所说的那样隐瞒，说执着于攀缘外境就无法获得智慧，这只是一种人为的设定和衡量。觉察到自心所显现的现象，以及有和无、外在事物的自性和非自性，虽然有智慧，但却无法真正认知事物。因为无法真正认知事物，智慧便无法在光明（尔炎）中生起。顺应三种解脱（三解脱门），也无法获得真正的智慧。那些没有妄想的人，因为无始以来的习气和虚妄的认知，才会这样认为。这种认知实际上是不知。因此，对于外在事物的处所、相状和自性，仍然执着于无自性的妄想，无法断除。建立在自心所显现的现象之上，就会执着于我与我所的观念，产生摄受和计着。因为不能觉察自心所显现的现象，就会在智慧的光明（尔炎）中产生妄想。因为有妄想，就会对外在事物的自性和非自性产生错误的观察。’