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English version They, in this manner, conceive a notion of Nirvana (Nirvana, extinction). Mahamati (Mahamati, name of a Bodhisattva)! It is not seeing destruction that is called Nirvana. Mahamati! Or because of going from one direction to another, it is called liberation (Moksha, release from Samsara), the notion of realms ceasing, just like the wind stopping. Or again, because the notions of the perceived and the perceiver are destroyed, it is called liberation. Or seeing permanence and impermanence, they conceive a notion of liberation. Or seeing the notions of various appearances, which invite the cause of suffering; after contemplating these, not being able to correctly perceive the manifestation of their own minds, fearing these appearances, and seeing no-appearance, deeply loving it, they conceive a notion of Nirvana. Or some perceive the inner and outer dharmas, their self-characteristics and common characteristics, past, future, and present, having an indestructible nature, and conceive a notion of Nirvana. Or they think that the self (Atman, soul), person, sentient beings, life, all dharmas are destroyed, and conceive a notion of Nirvana. Or with the evil fire of heretics burning away wisdom, they see self-nature and Purusha (Purusha, spirit), with a separation between the two, and what is produced by Purusha is called self-nature. Like comparing to the beginning of darkness, the transformation of Gunas (Guna, attributes), with Guna being the creator, they conceive a notion of Nirvana. Or they think that merit and demerit are exhausted, or they think that all afflictions are exhausted, or they think it is wisdom. Or seeing Ishvara (Ishvara, the Lord) as the real creator of birth and death, they conceive a notion of Nirvana. Or they think that arising from mutual causes, birth and death have no other cause. Like this, they are attached to causes, and those foolish ones cannot perceive it. Because of not knowing, they conceive a notion of Nirvana. Or some heretics say that they have attained the path of true reality, and conceive a notion of Nirvana. Or seeing merit, the combination arising from merit, one and different, both and neither, they conceive a notion of Nirvana. Or seeing the peacock's patterns produced by self-nature, various jewels, and the nature of sharp thorns, after seeing them, they conceive a notion of Nirvana. Mahamati! Or some perceive twenty-five realities, or a king protecting the country, accepting the six doctrines, and conceive a notion of Nirvana. Or seeing time as the creator, the seasons and the world, those who perceive in this way, conceive a notion of Nirvana. Or they think it is nature, or they think it is not nature, or they think they know nature and non-nature, or they see a difference between enlightenment and Nirvana, and conceive a notion of Nirvana. There are such various false notions, spoken by heretics, not achieving what is to be achieved, discarded by the wise. Mahamati! All of these fall into two extremes, and conceive a notion of Nirvana. Like these heretical Nirvanas. --------------------------------------------------------------------------------
Chinese
妄想，彼中都无若生若灭。大慧！彼一一外道涅槃，彼等自论。智慧观察，都无所立。如彼妄想心意来去，漂驰流动，一切无有得涅槃者。大慧！如我所说涅槃者，谓善觉知自心现量(量有四种：一、现见，二、比知，三、譬喻，四、先胜相传。彼外道于四度量，悉皆不成也)，不着外性，离于四句，见如实处，不随自心现妄想二边，摄所摄不可得。一切度量不见所成，愚于真实，不应摄受。弃舍彼已，得自觉圣法。知二无我，离二烦恼，净除二障，永离二死。上上地如来地，如影幻等诸深三昧，离心、意、意识，说名涅槃。大慧！汝等及余菩萨摩诃萨，应当修学，当疾远离一切外道诸涅槃见。” 尔时，世尊欲重宣此义而说偈言： “外道涅槃见， 各各起妄想， 斯从心想生， 无解脱方便。 愚于缚缚者， 远离善方便， 外道解脱想， 解脱终不生。 众智各异趣， 外道所见通， 彼悉无解脱， 愚痴妄想故。 一切痴外道， 妄见作所作， 有无有品论， 彼悉无解脱。 凡愚乐妄想， 不闻真实慧， 言语三苦本， 真实灭苦因。 譬如镜中像， 虽现而非有， 于妄想心镜， 愚夫见有二。 不识心及缘， 则起二妄想， 了心及境 现代汉语译本 大慧，在这些妄想中，根本不存在所谓的生和灭。大慧，那些外道的涅槃观，都只是他们自己的论调。用智慧去观察，根本没有任何立足之处。就像那些妄想的心意来来去去，漂浮奔腾，这样是绝对无法得到涅槃的。大慧，我所说的涅槃，是指能够清楚地觉知自己内心的显现（量有四种：一、现见，二、比知，三、譬喻，四、先胜相传。那些外道对于这四种度量，全部都不能成立），不执着于外在的自性，远离四句（有、无、亦有亦无、非有非无），见到事物真实的本来面目，不随顺自己内心显现的虚妄分别的两个极端，能摄和所摄都不可得。一切度量都不能成立，对于真实愚昧无知，不应该接受。抛弃这些，才能获得自觉的圣法。了知人无我和法无我，远离两种烦恼（烦恼障和所知障），清除两种障碍（烦恼障和所知障），永远脱离两种死亡（分段生死和变易生死）。到达上上的如来地，如同影像和幻化一般的各种甚深三昧，远离心、意、意识，这才能称之为涅槃。大慧，你们以及其他的菩萨摩诃萨，应当这样修学，应当迅速远离一切外道的各种涅槃见解。 这时，世尊想要再次宣说这个道理，就说了以下偈语： ‘外道的涅槃见解，各自产生虚妄的想象， 这些都是从心里的想法产生的，没有解脱的方便。 愚昧的人被束缚所迷惑，远离了好的方法， 外道所想象的解脱，最终不会产生。 各种智慧有不同的趋向，外道所见是相通的， 他们都没有解脱，因为愚痴和虚妄的想象。 一切愚痴的外道，虚妄地认为有能作和所作， 争论有、无、亦有亦无等，他们都没有解脱。 凡夫愚人喜欢虚妄的想象，不听闻真实的智慧， 言语是三种痛苦的根源，真实是灭除痛苦的原因。 譬如镜子中的影像，虽然显现却不是真实存在的， 在虚妄分别的心镜中，愚夫却认为有能取和所取。 不能认识心和外缘，就会产生两种虚妄的分别， 了解心和外境，
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English version Mahamati, in these imaginations, there is no such thing as origination or cessation. Mahamati, those non-Buddhist views of Nirvana are merely their own theories. When observed with wisdom, they have no basis whatsoever. Like the comings and goings of those deluded minds, drifting and flowing, no one can attain Nirvana in that way. Mahamati, what I speak of as Nirvana is the good knowledge of the self-mind as it appears (there are four kinds of valid knowledge: 1. direct perception, 2. inference, 3. analogy, 4. authoritative testimony. Those non-Buddhists cannot establish any of these four kinds of valid knowledge). It is not clinging to external self-nature, it is being apart from the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), seeing the true reality as it is, not following the two extremes of self-mind appearances and deluded thoughts, the grasped and the grasper are unattainable. All measurements cannot be established, being ignorant of the truth, one should not accept them. Abandoning these, one attains the self-realized holy Dharma. Knowing the two selflessnesses (selflessness of persons and selflessness of phenomena), being apart from the two afflictions (afflictive obscurations and cognitive obscurations), purifying the two obscurations (afflictive obscurations and cognitive obscurations), forever departing from the two deaths (death by segments and death by transformation). Reaching the supreme Tathagata ground, the various profound Samadhis like shadows and illusions, being apart from mind, thought, and consciousness, this is called Nirvana. Mahamati, you and other Bodhisattva-Mahasattvas should cultivate in this way, you should quickly distance yourselves from all non-Buddhist views of Nirvana.' At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'Non-Buddhist views of Nirvana, each gives rise to deluded imaginations, These arise from thoughts in the mind, without expedient means for liberation. Fools are deluded by bondage, far from good expedient means, The liberation imagined by non-Buddhists, liberation will ultimately not arise. Various wisdoms have different tendencies, the views of non-Buddhists are interconnected, They all have no liberation, because of ignorance and deluded imaginations. All ignorant non-Buddhists, falsely believe in the doer and the done, Arguing about existence, non-existence, both, or neither, they all have no liberation. Ordinary fools delight in deluded imaginations, not hearing true wisdom, Words are the root of the three sufferings, truth is the cause of extinguishing suffering. Like an image in a mirror, although it appears, it is not real, In the mirror of deluded mind, fools see two (the grasper and the grasped). Not recognizing mind and conditions, then two deluded thoughts arise, Understanding mind and objects, -------------------------------------------------------------------------------- 界， 妄想则不生。 心者即种种， 远离相所相， 事现而无现， 如彼愚妄想。 三有惟妄想， 外义悉无有， 妄想种种现， 凡愚不能了。 经经说妄想， 终不出于名， 若离于言语， 亦无有所说。” 楞伽阿跋多罗宝经卷第三 大正藏第 16 册 No. 0670 楞伽阿跋多罗宝经 楞伽阿跋多罗宝经卷第四
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宋天竺三藏求那跋陀罗译一切佛语心品之四 尔时，大慧菩萨白佛言：“世尊！唯愿为说三藐三佛陀。我及余菩萨摩诃萨，善于如来自性，自觉觉他。” 佛告大慧：“恣所欲问，我当为汝随所问说。” 大慧白佛言：“世尊！如来、应供、等正觉，为作耶？为不作耶？为事耶？为因耶？为相耶？为所相耶？为说耶？为所说耶？为觉耶？为所觉耶？如是等辞句，为异为不异？” 佛告大慧：“如来、应供、等正觉，于如是等辞句，非事，非因。所以者何？俱有过故。大慧！若如来是事者，或作或无常。无常故，一切事应是如来。我及诸佛，皆所不欲。若非所作者，无所得故，方便则空，同于兔角、般大之子，以无所有故。大慧！若无事无因者，则非有非无。若非有非无，则出于四句。四句者，是世间言说。若出四 现代汉语译本 若执着于‘界’（dhatu，构成世界的元素），妄想就不会停止产生。 心识本身就是种种现象，要远离能观察的‘相’（lakshana，特征）和被观察的‘所相’（nimitta，表象）。 事物显现却又如同未显现，就像愚人虚妄的想象。 三有（trai-bhavah，欲界、色界、无色界）都只是虚妄的想象，外在的实义完全不存在， 虚妄的想象显现出种种，凡夫愚人不能明白。 经典中处处都在说‘妄想’（kalpana，虚妄分别），最终都没有超出‘名’（nama，名称）的范畴， 如果离开了言语文字，也就没有什么可以说的了。” 《楞伽阿跋多罗宝经》卷第三 大正藏第 16 册 No. 0670 《楞伽阿跋多罗宝经》 《楞伽阿跋多罗宝经》卷第四 宋天竺三藏求那跋陀罗译一切佛语心品之四 这时，大慧菩萨（Mahamati Bodhisattva）对佛说：“世尊！恳请您为我们讲说‘三藐三佛陀’（Samyaksambuddha，正等觉者）。我和其他的菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨），能够善于了解如来（Tathagata，如来）的自性，从而自觉觉他。” 佛告诉大慧：“随你想要问什么，我将根据你所问的为你解说。” 大慧问佛说：“世尊！如来、应供（Arhat，阿罗汉）、等正觉（Samyaksambuddha，正等觉者），是‘作’（kartaka，作者）吗？还是‘不作’（akartaka，非作者）吗？是‘事’（karya，作用）吗？是‘因’（hetu，原因）吗？是‘相’（lakshana，相状）吗？是‘所相’（nimitta，所缘之相）吗？是‘说’（vaktavya，能说）吗？是‘所说’（udahrta，所说）吗？是‘觉’（bodhaka，能觉）吗？是‘所觉’（boddhavya，所觉）吗？像这样的词句，是相同还是不同呢？” 佛告诉大慧：“如来、应供、等正觉，对于这些词句，既不是‘事’，也不是‘因’。为什么呢？因为两者都有过失。大慧！如果如来是‘事’，那么或者是有为法，或者是无常的。因为无常的缘故，一切‘事’都应该成为如来，这是我和诸佛都不希望看到的。如果如来不是‘作者’，那么就没有任何成就，方便法门就成了空谈，如同兔角、般大之子一样，因为本来就不存在。大慧！如果没有‘事’也没有‘因’，那么就既非‘有’也非‘无’。如果既非‘有’也非‘无’，那就超出了四句（catushkoti，四种逻辑可能性）。这四句是世间的言说。如果超出四句，
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English version If clinging to the ‘dhatu’ (elements constituting the world), then discrimination will not cease to arise. The mind itself is manifold; one must distance oneself from the ‘lakshana’ (characteristics) that observe and the ‘nimitta’ (appearances) that are observed. Things appear, yet it is as if they do not appear, like the deluded imaginations of fools. The three realms of existence (trai-bhavah, the desire realm, the form realm, and the formless realm) are merely deluded imaginations; external realities do not exist at all. Deluded imaginations manifest in various ways, but ordinary fools cannot understand this. The sutras repeatedly speak of ‘kalpana’ (discrimination), which ultimately does not go beyond the scope of ‘nama’ (name). If one departs from words and language, then there is nothing to be said.” The Lankavatara Sutra, Volume 3 Taisho Tripitaka, Volume 16, No. 0670, The Lankavatara Sutra The Lankavatara Sutra, Volume 4 Translated by Gunabhadra of the Song Dynasty, from India, Chapter Four on All Buddha-Word Mind At that time, Mahamati Bodhisattva said to the Buddha: 'World Honored One! I beseech you to speak about the ‘Samyaksambuddha’ (Perfectly Enlightened One). May I and other Bodhisattva-Mahasattvas (Great Bodhisattvas) become skilled in understanding the self-nature of the Tathagata (Thus Come One), so that we may awaken ourselves and awaken others.' The Buddha said to Mahamati: 'Ask whatever you desire; I will explain according to your questions.' Mahamati said to the Buddha: 'World Honored One! Is the Tathagata, Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), a ‘kartaka’ (maker)? Or a ‘akartaka’ (non-maker)? Is he a ‘karya’ (effect)? Is he a ‘hetu’ (cause)? Is he a ‘lakshana’ (characteristic)? Is he a ‘nimitta’ (object of perception)? Is he ‘vaktavya’ (something to be said)? Is he ‘udahrta’ (something said)? Is he ‘bodhaka’ (an awakener)? Is he ‘boddhavya’ (something to be awakened)? Are such terms the same or different?' The Buddha said to Mahamati: 'The Tathagata, Arhat, Samyaksambuddha, in regard to such terms, is neither an ‘effect’ nor a ‘cause’. Why? Because both have faults. Mahamati! If the Tathagata were an ‘effect’, then he would either be conditioned or impermanent. Because of impermanence, all ‘effects’ should be the Tathagata, which is not what I and all the Buddhas desire. If the Tathagata were not a ‘maker’, then there would be no attainment, and expedient means would be empty, like a rabbit's horn or the son of a barren woman, because they do not exist. Mahamati! If there is neither ‘effect’ nor ‘cause’, then there is neither ‘being’ nor ‘non-being’. If there is neither ‘being’ nor ‘non-being’, then it transcends the four categories (catushkoti, four logical possibilities). These four categories are worldly speech. If it transcends the four categories, --------------------------------------------------------------------------------