Chinese
。谓妄想不生，觉了有无自心现量。妄想不生，不受外尘。妄想永息，是名非世论。此是我法，非汝有也。婆罗门！略说彼识，若来若去，若死若生，若乐若苦，若溺若见，若触若着，种种相。若和合相续，若受，若因计着。婆罗门！如是等比者，是汝等世论，非是我有。’大慧！世论婆罗门，作如是问，我如是答。彼即默然，不辞而退。思自通处，作是念言：‘沙门释子，出于通外，说无生无相无因，觉自妄想现，妄想不生。’大慧！此即是汝向所问我：‘何故说习近世论种种辩说，摄受贪欲，不摄受法？’” 大慧白佛言：“世尊！摄受贪欲及法，有何句义？” 佛告大慧：“善哉，善哉！汝乃能为未来众生，思惟咨问如是句义。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：“所谓贪者，若取、若舍、若触、若味，系着外尘，堕二边见。复生苦阴，生老病死忧悲苦恼。如是诸患，皆从爱起，斯由习近世论，及世论者，我及诸佛说名为贪。是名摄受贪欲，不摄受法。大慧！云何摄受法？谓：善觉知自心现量，见人无我及法无我相，妄想不生。善知上下(丹上)地，离心意意识，一切诸佛智慧灌顶，具足摄受十无尽句，于一切法无开发自在，是名为法。 现代汉语译本：意思是妄想不再产生，觉悟到一切有无都只是自心的显现。妄想不产生，就不会被外界的尘埃所影响。妄想永远止息，这叫做非世间论。这是我的佛法，不是你所能理解的。婆罗门！简单地说，你们所认为的识，无论是来还是去，无论是死还是生，无论是乐还是苦，无论是沉溺还是觉醒，无论是接触还是执着，都表现出种种不同的状态。无论是和合相续，无论是感受，还是因为执着而产生，婆罗门！像这些等等的理论，是你们世间的理论，不是我所拥有的。’大慧！世间的婆罗门，像这样提问，我就这样回答。他们就沉默不语，不告而退。思考着自己所能理解的范围，心想：‘这位沙门释迦牟尼的弟子，所说的已经超出了我们所能理解的范围，他说无生无相无因，觉悟到只是自己妄想的显现，妄想不再产生。’大慧！这就是你之前问我的：‘为什么说要学习接近世间的各种辩论言说，来摄取贪欲，而不摄取佛法呢？’ 大慧菩萨对佛说：‘世尊！摄取贪欲和摄取佛法，有什么样的含义呢？’ 佛告诉大慧菩萨：‘很好，很好！你能够为了未来的众生，思考并询问这样的含义。仔细听，仔细听！好好地思考，我会为你解说。’ 大慧菩萨对佛说：‘是的，我愿意听从教诲。’ 佛告诉大慧菩萨：‘所谓的贪，就是指那些取、舍、触、味等行为，执着于外在的尘埃，堕入二边见的偏执。从而产生痛苦的蕴积，带来生老病死忧悲苦恼。这些痛苦，都是因为爱而产生的，这是因为学习接近世间理论，以及世间论者所导致的，我和诸佛都称之为贪。这就是摄取贪欲，而不摄取佛法。大慧！什么是摄取佛法呢？就是指：能够清楚地觉知自心所显现的境界，认识到人无我和法无我的真相，妄想不再产生。能够清楚地了解上下地（丹上），远离心意意识的干扰，得到一切诸佛智慧的灌顶，完全具备摄取十无尽句的能力，对于一切法能够无碍地开发和自在运用，这就叫做佛法。
English
English version: It means that delusional thoughts no longer arise, and one realizes that all existence and non-existence are merely manifestations of one's own mind. When delusional thoughts do not arise, one is not influenced by external dust. When delusional thoughts cease forever, this is called the non-worldly doctrine. This is my Dharma, not something you can comprehend. O Brahmin! Briefly speaking, what you consider as consciousness, whether it comes or goes, whether it dies or is born, whether it is pleasure or pain, whether it is drowning or awakening, whether it is contact or attachment, manifests in various forms. Whether it is a continuous combination, whether it is feeling, or whether it arises from clinging, O Brahmin! Such theories are your worldly theories, not what I possess. 'Mahamati! Worldly Brahmins ask such questions, and I answer in this way. They then remain silent and depart without saying goodbye. Reflecting on what they can understand, they think: 'This Shramana, disciple of Shakyamuni, speaks beyond our comprehension, saying there is no birth, no form, no cause, and realizing that it is merely the manifestation of one's own delusional thoughts, and that delusional thoughts no longer arise.' Mahamati! This is what you asked me earlier: 'Why do you say that one should learn and approach worldly debates and discussions to grasp greed, instead of grasping the Dharma?' Mahamati Bodhisattva said to the Buddha: 'World Honored One! What is the meaning of grasping greed and grasping the Dharma?' The Buddha told Mahamati Bodhisattva: 'Excellent, excellent! You are able to contemplate and inquire about such meanings for the sake of future beings. Listen carefully, listen carefully! Think well, and I will explain it to you.' Mahamati Bodhisattva said to the Buddha: 'Yes, I am willing to listen to your teachings.' The Buddha told Mahamati: 'What is called greed refers to actions such as taking, giving, touching, and tasting, clinging to external dust, and falling into the bias of two extreme views. This leads to the accumulation of suffering, bringing about birth, old age, sickness, death, sorrow, grief, and distress. These sufferings arise from love, which is caused by learning and approaching worldly theories and worldly theorists, which I and all Buddhas call greed. This is grasping greed and not grasping the Dharma. Mahamati! What is grasping the Dharma? It means being able to clearly perceive the realm manifested by one's own mind, recognizing the truth of the absence of self in persons (人无我, ren wu wo) and the absence of self in phenomena (法无我, fa wu wo), and delusional thoughts no longer arise. Being able to clearly understand the upper and lower grounds (丹上, dan shang), being free from the interference of mind, intellect, and consciousness, receiving the wisdom empowerment of all Buddhas, fully possessing the ability to grasp the ten inexhaustible phrases, and being able to develop and use all dharmas freely and without hindrance, this is called the Dharma.' --------------------------------------------------------------------------------
Chinese
所谓不堕一切见、一切虚伪、一切妄想、一切性、一切二边。大慧！多有外道痴人，堕于二边若常若断，非黠慧者。受无因论，则起常见；外因坏因缘非性，则起断见。大慧！我不见生住灭故，说名为法。大慧！是名贪欲及法。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： “一切世间论， 外道虚妄说， 妄见作所作， 彼则无自宗。 惟我一自宗， 离于作所作， 为诸弟子说， 远离诸世论。 心量不可见， 不观察二心， 摄所摄非性， 断常二俱离， 乃至心流转， 是则为世论。 妄想不转者， 是人见自心， 来者谓事生， 去者事不现。 明了知去来， 妄想不复生， 有常及无常， 所作无所作， 此世他世等， 斯皆世论通。” 尔时，大慧菩萨复白佛言：“世尊！所言涅槃者，为何等法，名为涅槃？而诸外道各起妄想。” 佛告大慧：“谛听，谛听！善思念之，当为汝说。如诸外道妄想涅槃，非彼妄想随顺涅槃。” 大慧白佛言：“唯然受教。” 佛告大慧：“或有外道，阴界入灭，境界离欲，见法无常，心心法品不生，不念去来现在境界，诸受阴尽，如灯火灭，如种子坏，妄想不 现代汉语译本：所谓不堕入一切见解、一切虚伪之说、一切妄想、一切自性、一切二边对立的观点。大慧（Mahamati，菩萨名）！很多外道愚痴之人，堕入二边，不是执着于常，就是执着于断，他们不是有智慧的人。接受无因论，就会产生常见；认为外在的原因破坏了因缘，否定了自性，就会产生断见。大慧（Mahamati）！我因为不见生、住、灭的缘故，所以说名为法。大慧（Mahamati）！这就是贪欲和法的真正含义。你和其余的菩萨摩诃萨，应当修学这些道理。' 这时，世尊为了再次宣扬这个道理，说了以下偈语： '一切世间的理论，都是外道虚妄的说法，妄自认为有能作者和所作之事，他们没有自己的宗旨。只有我有一个真正的宗旨，那就是远离能作者和所作之事，我为我的弟子们宣说这个道理，让他们远离各种世间的争论。心的量度是不可见的，不要观察二元对立的心，摄取和被摄取都不是自性，断和常这两种观点都要远离，乃至心的流转，这就是世间的争论。妄想不再流转的人，这个人就能见到自己的真心，认为有来，就是认为有事物的产生，认为有去，就是认为事物不再显现。如果能明了地知道去和来，妄想就不会再生起，有常和无常，有所作和无所作，此世和他世等等，这些都是世间争论的普遍内容。' 这时，大慧（Mahamati）菩萨再次对佛说：'世尊！您所说的涅槃（Nirvana，佛教术语，指解脱）是什么样的法，才能称之为涅槃（Nirvana）呢？而各种外道都各自产生妄想。' 佛告诉大慧（Mahamati）：'仔细听，仔细听！好好思考，我会为你解说。就像各种外道妄想的涅槃（Nirvana）一样，他们的妄想并不符合真正的涅槃（Nirvana）。' 大慧（Mahamati）对佛说：'我愿意接受教诲。' 佛告诉大慧（Mahamati）：'有些外道认为，五阴（Skandha，构成人身的五种要素）、六界（Dhatu，构成世界的六种要素）、十二入（Ayatana，感觉器官及其对象）灭尽，脱离了各种境界的欲望，看到法是无常的，心和心所法不再生起，不再思念过去、未来和现在的境界，各种受阴灭尽，就像灯火熄灭，像种子坏掉，不再有妄想……'
English
English version: So-called not falling into all views, all falsehoods, all delusions, all natures, all two extremes. Mahamati (name of a Bodhisattva)! Many heretical fools fall into two extremes, either clinging to permanence or clinging to annihilation; they are not wise. Accepting the doctrine of no cause gives rise to the view of permanence; believing that external causes destroy conditions and deny self-nature gives rise to the view of annihilation. Mahamati! Because I do not see birth, abiding, and extinction, I speak of it as Dharma. Mahamati! This is the true meaning of desire and Dharma. You and the other Bodhisattva-Mahasattvas should study these principles.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'All worldly theories are false doctrines of heretics, falsely believing in agents and actions; they have no doctrine of their own. Only I have a true doctrine, which is to be free from agents and actions; I proclaim this doctrine to my disciples, so that they may be free from all worldly disputes. The measure of the mind is invisible; do not observe the dualistic mind; grasping and being grasped are not self-nature; both annihilation and permanence should be abandoned; even the flow of the mind is worldly dispute. One whose delusions no longer flow sees his own true mind; believing in coming is believing in the arising of things; believing in going is believing that things no longer appear. If one clearly knows going and coming, delusions will no longer arise; permanence and impermanence, action and non-action, this world and the other world, all these are common contents of worldly disputes.' At that time, Mahamati (name of a Bodhisattva) Bodhisattva again said to the Buddha: 'World Honored One! What kind of Dharma is Nirvana (Buddhist term for liberation), that it can be called Nirvana (Buddhist term for liberation)? And various heretics each give rise to delusions.' The Buddha told Mahamati (name of a Bodhisattva): 'Listen carefully, listen carefully! Think well, and I will explain it to you. Just like the Nirvana (Buddhist term for liberation) that various heretics imagine, their delusions do not conform to true Nirvana (Buddhist term for liberation).' Mahamati (name of a Bodhisattva) said to the Buddha: 'I am willing to receive instruction.' The Buddha told Mahamati (name of a Bodhisattva): 'Some heretics believe that the five Skandhas (the five aggregates that constitute a person), the six Dhatus (the six elements that constitute the world), and the twelve Ayatanas (sense organs and their objects) are extinguished, that they are free from the desires of various realms, that they see Dharma as impermanent, that the mind and mental phenomena no longer arise, that they no longer think of the past, future, and present realms, that various Skandhas of sensation are extinguished, like a lamp extinguished, like a seed destroyed, and that there are no more delusions...' --------------------------------------------------------------------------------
Chinese
生。斯等于此，作涅槃想。大慧！非以见坏，名为涅槃。大慧！或以从方至方，名为解脱，境界想灭，犹如风止。或复以觉所觉见坏，名为解脱。或见常无常，作解脱想。或见种种相想，招致苦生因；思惟是已，不善觉知自心现量，怖畏于相，而见无相，深生爱乐，作涅槃想。或有觉知内外诸法，自相共相，去来现在，有性不坏，作涅槃想。或谓我、人、众生、寿命，一切法坏，作涅槃想。或以外道恶烧智慧，见自性及士夫，彼二有间，士夫所出，名为自性。如冥初比，求那转变，求那是作者，作涅槃想。或谓福非福尽，或谓诸烦恼尽，或谓智慧。或见自在是真实作生死者，作涅槃想。或谓展转相生，生死更无余因。如是即是计着因，而彼愚痴不能觉知。不知故，作涅槃想。或有外道言，得真谛道，作涅槃想。或见功德，功德所起和合，一异、俱不俱，作涅槃想。或见自性所起孔雀文彩，种种杂宝，及利刺等性，见已作涅槃想。大慧！或有觉二十五真实，或王守护国，受六德论，作涅槃想。或见时是作者，时节世间，如是觉者，作涅槃想。或谓性，或谓非性，或谓知性非性，或见有觉与涅槃差别，作涅槃想。有如是比种种妄想，外道所说，不成所成，智者所弃。大慧！如是一切，悉堕二边，作涅槃想。如是等外道涅槃 现代汉语译本 生。他们像这样，对此产生涅槃（Nirvana，寂灭）的念想。大慧（Mahamati，菩萨名）！不是因为看见毁灭，才叫做涅槃。大慧！或者因为从一方到达另一方，叫做解脱（Moksha，脱离轮回），境界的念想灭尽，就像风停止一样。或者又因为觉和所觉的观念毁灭，叫做解脱。或者看见常与无常，产生解脱的念想。或者看见种种表象的念想，招致痛苦产生的根源；思考这些之后，不能正确觉知自己内心的显现，害怕这些表象，而看见无相，深深地喜爱，产生涅槃的念想。或者有人觉知内外诸法，自相和共相，过去、未来、现在，有体性不坏，产生涅槃的念想。或者认为我（Atman，灵魂）、人、众生、寿命，一切法都坏灭，产生涅槃的念想。或者以外道的邪恶之火烧毁智慧，看见自性和士夫（Purusha，精神），他们二者之间有间隔，士夫所产生，叫做自性。就像冥初相比，求那（Guna，属性）转变，求那是作者，产生涅槃的念想。或者认为福与非福都穷尽，或者认为诸烦恼都穷尽，或者认为是智慧。或者看见自在天（Ishvara，自在之神）是真实造作生死者，产生涅槃的念想。或者认为辗转相生，生死不再有其他的因。像这样就是执着于因，而那些愚痴的人不能觉知。因为不知，产生涅槃的念想。或者有外道说，得到真谛之道，产生涅槃的念想。或者看见功德，功德所产生的和合，一异、俱不俱，产生涅槃的念想。或者看见自性所产生的孔雀文彩，种种杂宝，以及利刺等体性，看见后产生涅槃的念想。大慧！或者有人觉知二十五种真实，或者国王守护国家，接受六德论，产生涅槃的念想。或者看见时间是作者，时间节令世间，像这样觉悟的人，产生涅槃的念想。或者认为是体性，或者认为不是体性，或者认为知体性非体性，或者看见有觉悟与涅槃的差别，产生涅槃的念想。有像这样种种虚妄的念想，外道所说，不成其所成，被智者所抛弃。大慧！像这样的一切，都堕入二边，产生涅槃的念想。像这些外道的涅槃。