Chinese
尔时，大慧菩萨摩诃萨复白佛言：“世尊！一切外道，皆起无常妄想。世尊亦说一切行无常，是生灭法。此义云何？为邪为正？为有几种无常？” 佛告大慧：“一切外道有七种无常，非我法也。何等为七？彼有说言，作已而舍，是名 现代汉语译本 灯光照耀显现出各种形象，钩锁也显现得好像真实存在一样， 但这实际上是离开了钩锁的，另外还有其他的自性。 自性本无，没有产生，就像虚空的自性一样。 如果离开了钩锁，智慧就无从分别。 还有一种无生，是贤圣所证得的法， 这种‘彼生无生’（‘彼生’指的是四相生）， 就是无生法忍。如果世间的人们， 观察钩锁的道理，一切都脱离了钩锁， 就能从中获得三昧（samadhi）。 愚痴、贪爱以及各种业等， 这些是内在的钩锁；攒燧、泥团、车轮， 种子等等，是外在的钩锁。如果事物有其他的自性， 并且是从因缘而生，那就不符合钩锁的意义， 这样就不能成就。如果产生的事物没有自性， 那又是谁在钩锁它呢？因为辗转相生， 应当明白因缘的意义。如果事物有其他的自性， 并且是从因缘而生，那就不符合钩锁的意义， 这样就不能成就。坚硬、潮湿、温暖、流动这些法， 凡夫愚人会产生妄想，离开了这些数量就没有其他的法， 这就是所谓的无自性。 就像医生治疗各种疾病，没有固定的理论， 因为疾病有差别，所以设置各种不同的治疗方法。 我为了那些众生， 破坏各种烦恼，了解他们根性的优劣， 为他们宣说解脱之门。 并非烦恼的根源不同， 而有种种不同的法门，只是宣说唯一的佛乘之法， 这就是所谓的大乘（Mahayana）。’ 当时，大慧菩萨摩诃萨（Mahamati Bodhisattva-Mahasattva）又对佛说：‘世尊！一切外道，都产生无常的妄想。世尊也说一切行是无常的，是生灭之法。这其中的意义是什么呢？是邪见还是正见？无常有几种呢？’ 佛告诉大慧：‘一切外道有七种无常的见解，这不是我的佛法。是哪七种呢？他们有人说，造作之后就舍弃，这叫做无常。
English
English version Lights display various images, and hooks and chains appear as if they are real. But this is actually apart from the hooks and chains; there are other natures. Nature is originally non-existent, without arising, like the nature of emptiness. If one is apart from the hooks and chains, wisdom has nothing to differentiate. There is also another non-arising, the Dharma attained by the wise and noble. This 'that-arising non-arising' ('that-arising' refers to the arising of the four characteristics), is the forbearance of non-arising. If the people of the world, observe the principle of hooks and chains, and all are liberated from the hooks and chains, they can obtain samadhi (samadhi) from it. Ignorance, craving, and various karmas, these are internal hooks and chains; fire drills, mud balls, wheels, seeds, etc., are external hooks and chains. If things have other natures, and arise from causes and conditions, then it does not conform to the meaning of hooks and chains, and thus cannot be accomplished. If the things that arise have no self-nature, then who is hooking and chaining them? Because of the mutual arising, one should understand the meaning of causes and conditions. If things have other natures, and arise from causes and conditions, then it does not conform to the meaning of hooks and chains, and thus cannot be accomplished. Hardness, moisture, warmth, and motion, ordinary fools will generate delusions; apart from these numbers, there are no other dharmas, this is what is called no self-nature. Just like a doctor treating various diseases, there is no fixed theory, because diseases have differences, so various different treatments are set up. I, for those sentient beings, destroy various afflictions, understand the superiority and inferiority of their roots, and proclaim the gate of liberation for them. It is not that the roots of afflictions are different, and there are various different Dharma gates, but only the one vehicle of the Buddha is proclaimed, this is what is called the Great Vehicle (Mahayana).' At that time, Mahamati Bodhisattva-Mahasattva (Mahamati Bodhisattva-Mahasattva) again said to the Buddha: 'World Honored One! All non-Buddhists generate the delusion of impermanence. The World Honored One also said that all conditioned things are impermanent, are dharmas of arising and ceasing. What is the meaning of this? Is it a wrong view or a right view? How many kinds of impermanence are there?' The Buddha told Mahamati: 'All non-Buddhists have seven kinds of impermanent views, which are not my Dharma. What are the seven? Some of them say that after creating, they abandon it, this is called impermanence.' --------------------------------------------------------------------------------
Chinese
无常。有说形处坏，是名无常。有说即色是无常。有说色转变中间，是名无常。无间自之散坏，如乳酪等转变，中间不可见，无常毁坏，一切性转。有说性无常。有说性无性无常。有说一切法不生无常，入一切法。大慧！性无性无常者，谓四大及所造自相坏。四大自性不可得，不生。彼不生无常者，非常无常。一切法有无不生，分析乃至微尘不可见，是不生义非生，是名不生无常相。若不觉此者，堕一切外道生无常义。大慧！性无常者，是自心妄想，非常无常性。所以者何？谓无常自性不坏。大慧！此是一切性无性无常事。除无常，无有能令一切法性无性者。如杖瓦石，破坏诸物。现见各各不异，是性无常事，非作所作有差别。此是无常，此是事。作所作无异者，一切性常，无因性。大慧！一切性无性有因，非凡愚所知，非因不相似事生。若生者，一切性悉皆无常。是不相似事。作所作无有别异。而悉见有异。若性无常者，堕作因性相。若堕者一切性不究竟。一切性作因相堕者，自无常应无常。无常无常故，一切性不无常，应是常。若无常入一切性者，应堕三世。彼过去色与坏俱，未来不生，色不生故，现在色与坏相俱。色者，四大积集差别。四大及造色自性不坏，离异不异故。一切外道一切四大不坏，一切三有四大 及造色，在所知有生灭。离四大造色，一切外道于何所思惟无常？四大不生，自性相不坏故。离始造无常者，非四大。复有异四大，各各异相。自相故，非差别可得，彼无差别。斯等不更造，二方便不作，当知是无常。彼形处坏无常者，谓四大及造色不坏，至竟不坏。大慧！竟者，分析乃至微尘观察坏。四大及造色形处异见长短不可得，非四大。四大不坏，形处坏现。堕在数论。色即无常者，谓色即是无常。彼则形处无常，非四大。若四大无常者，非俗数言说。世俗言说非性者，则堕世论。见一切性，但有言说，不见自相生。转变无常者。谓色异性现，非四大。如金，作庄严具，转变现，非金性坏，但庄严具处所坏。如是余性转变等，亦如是。如是等种种外道无常见妄想。火烧四大时，自相不烧。各各自相相坏者，四大造色应断。大慧！我法起非常非无常。所以者何？谓外性不决定故。惟说三有微心，不说种种相有生有灭。四大合会差别，四大及造色，故妄想二种事摄所摄。知二种妄想，离外性无性二种见，觉自心现量。妄想者，思想作行生，非不作行。离心性无性妄想，世间出世间上上一切法，非常非无常。不觉自心现量，堕二边恶见相续。一切外道不觉自妄想，此凡夫无有根本，谓世间、出世间上上法，从说妄想 现代汉语译本 以及所造的色法（rupa），在所认知的事物中存在生灭现象。如果离开地、水、火、风这四大元素所造的色法，一切外道会认为什么是不常的呢？四大不生，其自性之相不会坏灭。如果离开最初所造的色法而认为有无常，那不是四大。如果认为有异于四大的东西，它们各自有不同的相状。因为它们各自有自相，所以无法区分差别，它们之间没有差别。这些东西不再被创造，两种方便（因和缘）也不起作用，应当知道它们是无常的。他们所说的形体处所坏灭的无常，是指四大和所造的色法不坏灭，最终也不会坏灭。大慧（Mahamati）！‘竟’的意思是，分析乃至观察到微尘的坏灭。四大和所造的色法，其形体处所的差异，长短等是不可得见的，不是四大。四大不坏灭，只是形体处所的坏灭显现。这落入了数论（Samkhya）的观点。认为色法就是无常，他们所说的只是形体处所的无常，而不是四大。如果认为四大是无常的，那就无法用世俗的语言来表达。如果世俗的言语不是真实的，那就落入了世间论。他们只看到一切事物的言说，而看不到自相的生起。他们所说的转变无常，是指色法的异性显现，而不是四大。比如黄金，做成庄严具，只是转变了显现，而不是黄金的本性坏灭，只是庄严具的处所坏灭。像这样，其余事物的性质转变等等，也是如此。像这样，种种外道有关于无常的虚妄想法。当火燃烧四大时，其各自的自相不会被烧毁。如果各自的自相相互坏灭，那么四大和所造的色法就应该断灭。大慧！我的佛法既不是常，也不是无常。为什么呢？因为外在事物的性质是不决定的。只是说三有（三界）的微细心，不说种种相的有生有灭。四大聚合的差别，四大以及所造的色法，因此虚妄分别包含能取和所取两种。了解这两种虚妄分别，远离外在事物有和无的两种见解，觉悟自心所显现的现量。虚妄分别，是思想作用而产生行为，不是没有作用的行为。离开心性和无性的虚妄分别，世间和出世间一切上上的法，既不是常，也不是无常。不觉悟自心所显现的现量，就会堕入两种极端的恶见，并且相续不断。一切外道不觉悟自己的虚妄分别，这些凡夫没有根本，认为世间和出世间一切上上的法，都是从言说虚妄分别而来。
English
English version And the produced form (rupa), in what is known, there is arising and ceasing. Apart from the four great elements (mahabhuta) and produced form, what do all the heretics contemplate as impermanent? If the four great elements do not arise, their self-nature does not decay. If one considers impermanence apart from what is initially produced, that is not the four great elements. If there are things different from the four great elements, they each have different characteristics. Because they each have their own characteristics, no distinction can be made, and there is no difference between them. These things are no longer created, and the two means (cause and condition) do not function; it should be known that they are impermanent. Their so-called impermanence of the destruction of form and location refers to the four great elements and produced form not being destroyed, and ultimately not being destroyed. Mahamati! 'Ultimately' means analyzing and observing the destruction down to the level of dust particles. The differences in form and location, length, and shortness of the four great elements and produced form are not discernible; they are not the four great elements. The four great elements are not destroyed, only the destruction of form and location appears. This falls into the view of Samkhya. To say that form is impermanent means that only the form and location are impermanent, not the four great elements. If the four great elements are impermanent, then it cannot be expressed in conventional language. If conventional language is not real, then it falls into worldly views. They only see the expression of all things, but do not see the arising of self-nature. Their so-called impermanence of transformation refers to the appearance of different natures of form, not the four great elements. For example, gold, when made into ornaments, only transforms in appearance, but the nature of gold does not decay, only the location of the ornaments decays. Likewise, the transformation of other natures is also like this. In this way, various heretics have delusional thoughts about impermanence. When fire burns the four great elements, their respective self-natures are not burned. If their respective self-natures destroy each other, then the four great elements and produced form should be annihilated. Mahamati! My Dharma is neither permanent nor impermanent. Why? Because the nature of external things is not determined. It only speaks of the subtle mind of the three realms (triloka), and does not speak of the arising and ceasing of various phenomena. The differences in the aggregation of the four great elements, the four great elements and produced form, therefore, delusional discrimination includes both the grasper and the grasped. Understanding these two kinds of delusional discrimination, and being apart from the two views of existence and non-existence of external things, one awakens to the directly perceived reality of one's own mind. Delusional discrimination is the arising of action through thought, not the absence of action. Being apart from the delusional discrimination of mind-nature and non-nature, all the supreme Dharmas of the world and beyond are neither permanent nor impermanent. Not awakening to the directly perceived reality of one's own mind, one falls into two extreme evil views, and they continue without end. All heretics do not awaken to their own delusional discrimination, and these ordinary people have no foundation, believing that all the supreme Dharmas of the world and beyond come from the expression of delusional discrimination. -------------------------------------------------------------------------------- 生，非凡愚所觉。” 尔时，世尊欲重宣此义而说偈言： “远离于始造， 及与形处异， 性与色无常， 外道愚妄想。 诸性无有坏， 大大自性住， 外道无常想， 没在种种见。 彼诸外道等， 无若生若灭， 大大性自常， 何谓无常想？ 一切唯心量， 二种心流转， 摄受及所摄， 无有我我所。 梵天为树根， 枝条普周遍， 如是我所说， 惟是彼心量。”
Chinese
尔时，大慧菩萨复白佛言：“世尊！惟愿为说一切菩萨、声闻、缘觉灭正受次第相续。若善于灭正受次第相续相者，我及余菩萨终不妄舍灭正受乐门，不堕一切声闻、缘觉、外道愚痴。” 佛告大慧：“谛听，谛听！善思念之，当为汝说。” 大慧白佛言：“世尊！惟愿为说。” 佛告大慧：“六地起菩萨摩诃萨及声闻、缘觉，入灭正受。第七地菩萨摩诃萨，念念正受，离一切性自性相正受，非声闻、缘觉。诸声闻、缘觉，堕有行，摄所摄相灭正受，是故七地非念正受。得一切法无差别相，非分得种种相性，觉一切法善不善性相正受，是故七地无善念正受。大慧！八地菩萨及声闻、缘觉，心、意、意识妄想相灭。初地乃至七地菩萨摩诃萨，观三界心、意、意识量，离 现代汉语译本： ‘生，不是凡夫愚昧之人所能觉察的。’ 这时，世尊想要再次宣扬这个道理，就说了以下偈语： ‘远离最初的创造者，以及与形体处所不同的事物， 性质和色法都是无常的，外道之人对此妄加揣测。 各种自性都不会毁坏，地、水、火、风四大要素的自性是常住的， 外道之人却认为它们是无常的，沉溺在各种错误的见解中。 那些外道等等，认为没有生也没有灭， 四大要素的自性是常住的，又怎么能说是无常的呢？ 一切都是唯心所量度的，两种心识在流转， 能摄受的心和所摄受的境，没有我也没有我所。 梵天（Brahma，印度教的创造神）是树的根，枝条普遍地伸展开来， 就像我所说的，这只是他们的心量而已。’ 这时，大慧菩萨（Mahamati Bodhisattva）再次对佛说：‘世尊！希望您能为我们讲说一切菩萨（Bodhisattva）、声闻（Śrāvaka，听闻佛法而证悟者）、缘觉（Pratyekabuddha，通过观察因缘而自我觉悟者）进入灭尽正受（nirodha-samāpatti，一种高级禅定状态）的次第相续。如果我以及其他菩萨能够善于了解灭尽正受次第相续的相状，我们最终就不会轻易舍弃灭尽正受的快乐之门，也不会堕入一切声闻、缘觉、外道的愚痴之中。’ 佛告诉大慧：‘仔细听，仔细听！好好地思考，我会为你解说。’ 大慧对佛说：‘世尊！希望您能为我们讲说。’ 佛告诉大慧：‘六地（第六个菩萨阶位）的菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）以及声闻、缘觉，可以进入灭尽正受。第七地（第七个菩萨阶位）的菩萨摩诃萨，念念都在正受之中，远离一切自性（svabhāva）的自性相（svalakṣaṇa）的正受，这不是声闻、缘觉所能达到的。那些声闻、缘觉，堕入有为法（saṃskṛta dharma），执着于能摄受和所摄受的相状的灭尽正受，因此七地菩萨不是念正受。他们证得一切法无差别相，不是部分地获得种种相的自性，觉悟一切法善与不善的自性相的正受，因此七地菩萨没有善念的正受。大慧！八地（第八个菩萨阶位）的菩萨以及声闻、缘觉，心（citta）、意（manas）、意识（vijñāna）的妄想相都已灭尽。初地（第一个菩萨阶位）乃至七地的菩萨摩诃萨，观察三界（欲界、色界、无色界）的心、意、意识的量，远离了