English
English version: ‘If one can destroy those drifting thoughts, the mind will attain a state of equality and non-discrimination.’ Then, Mahamati Bodhisattva said to the Buddha: ‘World Honored One! As you said, if one clings to the external objects of clinging (攀緣事), one cannot attain true wisdom; it is merely an artificial setting and measurement, established upon constructs (施設量). The things that are grasped are not inherently existent (非性), and grasping itself is also not inherently existent. Because there is no real grasping, wisdom cannot arise; it is merely a constructed name. World Honored One, is it because one cannot perceive the difference and non-difference between the self-characteristics (自相) and common characteristics (共相) of things that wisdom cannot be attained? Or is it because the self-characteristics and common characteristics of various natures (性) and inherent natures (自性相) are mutually obscured that wisdom cannot be attained? Or is it because of obstacles such as mountains, rocks, walls, earth, water, fire, and wind that wisdom cannot be attained? Or is it because of extreme distance or extreme proximity that wisdom cannot be attained? Or is it because of old age, youth, blindness, ignorance, and various incomplete faculties that wisdom cannot be attained? World Honored One! If wisdom cannot be attained because one cannot perceive the difference and non-difference between the self-characteristics and common characteristics of things, then it should not be called wisdom, but rather non-wisdom, because there are things that cannot be cognized. If wisdom cannot be attained because the self-characteristics and common characteristics of various natures and inherent natures are mutually obscured, then that is also not true wisdom, but rather non-wisdom. World Honored One! Because there is a light (爾炎) that illuminates things, wisdom can arise; if things themselves have no inherent nature, the light (爾炎) cannot illuminate them, and it cannot be called wisdom. If wisdom cannot be attained due to reasons such as mountains, rocks, walls, earth, water, fire, wind, extreme distance or extreme proximity, old age, youth, blindness, ignorance, and various incomplete faculties, then that is also not true wisdom, but rather non-wisdom, because there are things that cannot be cognized.’ The Buddha told Mahamati: ‘It is not like that; non-wisdom should not be considered wisdom, nor is it non-wisdom. I did not conceal it as you said, saying that clinging to external objects of clinging prevents the attainment of wisdom; it is merely an artificial setting and measurement. When one perceives the phenomena manifested by one's own mind, as well as existence and non-existence, the inherent nature and non-inherent nature of external things, although there is wisdom, one cannot truly cognize things. Because one cannot truly cognize things, wisdom cannot arise in the light (爾炎). Following the three liberations (三解脫門), one also cannot attain true wisdom. Those without delusion think this way because of beginningless habits and false cognitions. This kind of cognition is actually ignorance. Therefore, regarding the places, appearances, and natures of external things, one still clings to the delusion of non-inherent existence, unable to sever it. Established upon the phenomena manifested by one's own mind, one clings to the notions of 'I' and 'mine,' giving rise to grasping and attachment. Because one cannot perceive the phenomena manifested by one's own mind, one generates delusions in the light of wisdom (智爾炎). Because of delusion, one has a mistaken view of the inherent nature and non-inherent nature of external things.’ -------------------------------------------------------------------------------- 察不得，依于断见。” 尔时，世尊欲重宣此义而说偈言： “有诸攀缘事， 智慧不观察， 此无智非智， 是妄想者说。 于不异相性， 智慧不观察， 障碍及远近， 是名为邪智。 老小诸根冥， 而智慧不生， 而实有尔炎， 是亦说邪智。
Chinese
“复次，大慧！愚痴凡夫，无始虚伪恶邪妄想之所回转，回转时，自宗通及说通，不善了知。着自心现外性相故，着方便说，于自宗四句清净通相，不善分别。” 大慧白佛言：“诚如尊教。唯愿，世尊！为我分别说通及宗通。我及余菩萨摩诃萨，善于二通，来世凡夫声闻缘觉不得其短。” 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：“三世如来，有二种法通，谓：说通及自宗通。说通者，谓：随众生心之所应，为说种种众具契经。是名说通。自宗通者，谓：修行者，离自心现种种妄想。谓：不堕一异、俱不俱品，超度一切心、意、意识。自觉圣境界，离因成见相，一切外道、声闻、缘觉堕二边者，所不能知。我说是名自宗通法。大慧！是名自宗通及说通相。汝及余菩萨摩诃萨，应当修学。” 尔时，世尊欲重宣此义而说偈言： 现代汉语译本：‘不能正确观察，是因为依赖于断见。’ 这时，世尊想要再次宣说这个道理，就说了以下偈语： ‘如果被各种攀缘之事所束缚，智慧就无法进行观察， 这种状态既不是无知也不是真知，只是妄想者的说法。 对于事物不变异的自性，如果智慧不能正确观察， 被障碍和远近的观念所迷惑，这就是所谓的邪智。 老年和幼年时，各种感官迟钝昏昧，智慧无法产生， 即使有真实的火焰存在，这也同样被称为邪智。’ ‘此外，大慧（Mahamati）！愚痴的凡夫，被无始以来的虚伪、邪恶、虚妄的念头所迷惑和左右。在被这些念头左右时，对于自宗通和说通，不能很好地理解。由于执着于自己内心显现的外在事物，执着于方便之说，对于自宗四句清净通相，不能很好地分辨。’ 大慧（Mahamati）对佛说：‘确实如您所教导的那样。我希望世尊您能为我分别解说什么是说通和宗通。我和其他的菩萨摩诃萨（Bodhisattva-Mahasattva），如果能够精通这两种通，那么未来的凡夫、声闻（Sravaka）、缘觉（Pratyekabuddha）就无法找到我们的缺点。’ 佛告诉大慧（Mahamati）：‘好啊，好啊！仔细听，仔细听！好好思考，我会为你解说。’ 大慧（Mahamati）对佛说：‘好的，我接受教诲。’ 佛告诉大慧（Mahamati）：‘三世如来（Tathagata），有两种法通，分别是说通和自宗通。说通是指：根据众生的心意和根器，为他们宣说各种不同的经典。这叫做说通。自宗通是指：修行者，远离自己内心显现的各种虚妄念头。也就是不落入一和异、俱和不俱的范畴，超越一切心、意、意识。自觉证悟圣者的境界，远离因缘和合而成的见解，这是所有外道、声闻（Sravaka）、缘觉（Pratyekabuddha）这些堕入二边的人所不能理解的。我所说的就叫做自宗通法。大慧（Mahamati）！这就是自宗通和说通的相貌。你和其他的菩萨摩诃萨（Bodhisattva-Mahasattva），应当修学。’ 这时，世尊想要再次宣说这个道理，就说了以下偈语：
English
English version: 'Cannot observe properly, because they rely on annihilation views.' At that time, the World Honored One, wishing to restate this meaning, spoke the following verse: 'If there are things to cling to, Wisdom does not observe, This is neither ignorance nor wisdom, It is said by those who are deluded. Regarding the unchanging nature of things, Wisdom does not observe, Obstructed by notions of near and far, This is called perverse wisdom. In old age and youth, the senses are dim, And wisdom does not arise, Even if there is a real flame, This is also called perverse wisdom.' 'Furthermore, Mahamati (Great Wisdom)! Foolish ordinary people are turned around by beginningless false, evil, and deluded thoughts. When they are turned around, they do not understand well the self-doctrine penetration and the teaching penetration. Because they are attached to the external characteristics appearing from their own minds, they are attached to expedient teachings, and they do not well distinguish the pure characteristics of the four phrases of their own doctrine.' Mahamati (Great Wisdom) said to the Buddha: 'Truly, as you have taught. I wish, World Honored One, that you would explain to me separately the teaching penetration and the self-doctrine penetration. If I and other Bodhisattva-Mahasattvas (Great Bodhisattvas) are skilled in these two penetrations, then future ordinary people, Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas) will not be able to find fault with us.' The Buddha said to Mahamati (Great Wisdom): 'Good, good! Listen carefully, listen carefully! Think well about it, and I will explain it to you.' Mahamati (Great Wisdom) said to the Buddha: 'Yes, I receive your teaching.' The Buddha said to Mahamati (Great Wisdom): 'The Tathagatas (Thus Come Ones) of the three times have two kinds of Dharma penetration, namely, teaching penetration and self-doctrine penetration. Teaching penetration means: according to what is appropriate to the minds of sentient beings, to teach various sutras with different meanings. This is called teaching penetration. Self-doctrine penetration means: practitioners, being apart from the various deluded thoughts appearing from their own minds, that is, not falling into the categories of one and different, both and neither, transcending all mind, thought, and consciousness, realizing the sacred realm of self-awareness, being apart from views of cause and condition. This is what all heretics, Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas) who fall into the two extremes cannot know. I call this the Dharma of self-doctrine penetration. Mahamati (Great Wisdom)! These are the characteristics of self-doctrine penetration and teaching penetration. You and other Bodhisattva-Mahasattvas (Great Bodhisattvas) should study them.' At that time, the World Honored One, wishing to restate this meaning, spoke the following verse: -------------------------------------------------------------------------------- “谓我二种通， 宗通及言说， 说者授童蒙， 宗为修行者。”
Chinese
尔时，大慧菩萨白佛言：“世尊！如世尊一时说言：‘世间诸论种种辩说，慎勿习近。若习近者，摄受贪欲，不摄受法。’世尊何故作如是说？” 佛告大慧：“世间言论，种种句味，因缘譬喻，采习庄严，诱引诳惑愚痴凡夫。不入真实自通，不觉一切法，妄想颠倒，堕于二边。凡愚痴惑而自破坏，诸趣相续不得解脱，不能觉知自心现量，不离外性自性，妄想计着。是故世间言论种种辩说，不脱生老病死忧悲苦恼，诳惑迷乱。大慧！释提桓因，广解众论，自造声论。彼世论者有一弟子，持龙形像，诣释天宫，建立论宗，要坏帝释千辐之轮。随我不如，断一一头，以谢所屈。作是要已，即以释法，摧伏帝释。释堕负处，即坏其轮，还来人间。如是，大慧！世间言论，因譬庄严，乃至畜生，亦能以种种句味，惑彼诸天及阿修罗着生灭见，而况于人。是故，大慧！世间言论，应当远离，以能招致苦生因故，慎勿习近。大慧！世论者，惟说身觉境界而已。大慧！彼世论者，乃有百千，但于后时后五十年，当破坏结集。恶觉因见盛故，恶弟子受。如是，大慧！世论破坏结集，种种句味，因譬庄严，说外道事，着自因缘，无有自通。大慧！ 现代汉语译本： ‘所谓我的两种通达，一是宗通（指通过实证获得的通达），一是言说通（指通过语言表达获得的通达）。 言说通是用来教导初学者（童蒙）的，宗通是为修行者准备的。’ 这时，大慧菩萨对佛说：‘世尊！正如世尊您曾经说过：‘世间的各种论述和辩论，千万不要学习和接近。如果学习和接近它们，就会被贪欲所束缚，而不能接受佛法。’世尊您为什么这样说呢？’ 佛告诉大慧：‘世间的言论，有各种各样的语句和辞藻，用因缘和譬喻来修饰和庄严，用来诱导和迷惑愚痴的凡夫俗子。他们不能进入真实的自我通达，不能觉悟一切法的实相，只是妄想颠倒，堕入二边（常见和断见）。凡夫愚昧迷惑，自己破坏自己，在各个轮回中相续不断，不能得到解脱，不能觉知自心所显现的境界，不能脱离外在的自性和自性，只是妄想执着。所以，世间的言论和各种辩论，不能脱离生老病死忧悲苦恼，只是迷惑和扰乱人心。大慧！释提桓因（Śakro devānām indra，帝释天），广泛地理解各种论述，甚至自己创造了声论（关于声音的理论）。那些世间的论者有一个弟子，拿着龙的形象，来到帝释天宫，建立论宗，想要摧毁帝释天的千辐之轮（象征帝释天的权威）。他们宣称：‘顺从我的人可以免受惩罚，不顺从我的人，就要砍掉他们的头，以谢罪。’说完这些话后，他们就用世间的理论，摧伏了帝释天。帝释天处于失败的境地，他的千辐之轮就被摧毁了，然后他们又回到人间。像这样，大慧！世间的言论，用譬喻和庄严的辞藻，甚至连畜生，也能用各种各样的语句和辞藻，迷惑那些天人和阿修罗，使他们执着于生灭的见解，更何况是人呢。所以，大慧！世间的言论，应当远离，因为它能招致痛苦产生的因，千万不要学习和接近。大慧！世间的论者，只是说关于身体感觉的境界而已。大慧！那些世间的论者，有成百上千，但到了后世的后五十年（末法时期），他们的结集将会被破坏。因为邪恶的知见盛行，邪恶的弟子接受了他们的理论。像这样，大慧！世间的论述破坏了结集，用各种各样的语句和辞藻，用因缘和譬喻来庄严，说的是外道的事情，执着于自己的因缘，没有自我通达。大慧！’