English
English version: 'Birth is not perceived by ordinary fools.' At that time, the World-Honored One, desiring to reiterate this meaning, spoke the following verses: 'Far removed from the original creator, and different from forms and locations, Nature and form are impermanent; externalists foolishly imagine otherwise. Various natures are indestructible; the great elements (mahābhūta) abide in their own nature, Externalists imagine impermanence, immersed in various views. Those externalists, etc., believe there is neither birth nor death, The nature of the great elements is eternally abiding; how can one speak of impermanence? Everything is measured by the mind alone; two kinds of mind flow, The receiver and the received; there is no 'I' or 'mine'. Brahma (梵天，Hindu god of creation) is the root of the tree; branches spread everywhere, As I have said, it is only their mental measurement.' At that time, Mahamati Bodhisattva (大慧菩萨) again said to the Buddha: 'World-Honored One! I wish you would explain the sequential succession of the extinction samāpatti (灭尽正受, nirodha-samāpatti) for all Bodhisattvas (菩萨), Śrāvakas (声闻, hearers of the teachings), and Pratyekabuddhas (缘觉, solitary realizers). If I and other Bodhisattvas are skilled in understanding the sequential succession of the extinction samāpatti, we will ultimately not rashly abandon the joyful gate of the extinction samāpatti, nor will we fall into the foolishness of all Śrāvakas, Pratyekabuddhas, and externalists.' The Buddha said to Mahamati: 'Listen carefully, listen carefully! Reflect well on it, and I will explain it to you.' Mahamati said to the Buddha: 'World-Honored One! I wish you would explain it to us.' The Buddha said to Mahamati: 'Bodhisattva-Mahāsattvas (菩萨摩诃萨, great bodhisattvas) of the sixth ground (六地, sixth bodhisattva stage), as well as Śrāvakas and Pratyekabuddhas, can enter the extinction samāpatti. Bodhisattva-Mahāsattvas of the seventh ground (第七地, seventh bodhisattva stage) are constantly in samāpatti, apart from the self-nature characteristic (svalakṣaṇa) of all natures (svabhāva); this is not attainable by Śrāvakas and Pratyekabuddhas. Those Śrāvakas and Pratyekabuddhas, falling into conditioned dharmas (saṃskṛta dharma), are attached to the extinction samāpatti of the receiver and the received; therefore, the seventh ground is not a samāpatti of thought. They attain the undifferentiated characteristic of all dharmas, not partially obtaining the nature of various characteristics, realizing the samāpatti of the nature of good and non-good of all dharmas; therefore, the seventh ground has no samāpatti of good thought. Mahamati! For Bodhisattvas of the eighth ground (第八地), as well as Śrāvakas and Pratyekabuddhas, the deluded appearances of mind (citta), intellect (manas), and consciousness (vijñāna) are extinguished. Bodhisattva-Mahāsattvas from the first ground (初地, first bodhisattva stage) to the seventh ground observe the measure of mind, intellect, and consciousness of the three realms (欲界, 色界, 无色界, desire realm, form realm, formless realm), and are apart from' --------------------------------------------------------------------------------
Chinese
我我所，自妄想修，堕外性种种相。愚夫二种自心，摄所摄，向无知，不觉无始过恶，虚伪习气所薰。大慧！八地菩萨摩诃萨、声闻、缘觉涅槃。菩萨者，三昧觉所持，是故三昧门乐，不般涅槃。若不持者，如来地不满足，弃舍一切为众生事，佛种则断，诸佛世尊为示如来不可思议无量功德。声闻、缘觉三昧门，得乐所牵故，作涅槃想。大慧！我分部七地，善修心、意、意识相，善修我我所，摄受人法无我，生灭自共相，善四无碍，决定力三昧门，地次第相续，入道品法。不令菩萨摩诃萨不觉自共相，不善七地，堕外道邪径，故立地次第。大慧！彼实无有若生若灭，除自心现量。所谓地次第相续，及三界种种行，愚夫所不觉。愚夫所不觉者，谓我及诸佛说地次第相续，及说三界种种行。 “复次，大慧！声闻、缘觉、第八菩萨地，灭三昧乐门醉所醉，不善自心现量，自共相习气所障。堕人法无我法摄受见，妄想涅槃想，非寂灭智慧觉。大慧！菩萨者，见灭三昧门乐，本愿哀愍，大悲成就，知分别十无尽句，不妄想涅槃想。彼已涅槃妄想不生故，离摄所摄妄想。觉了自心现量，一切诸法妄想不生。不堕心、意、意识，外性自性相计着妄想。非佛法因不生，随智慧生，得如来自觉地。如人梦中方便度水，未度而觉。 现代汉语译本： 执着于‘我’和‘我所’（属于我的事物）的观念，是因为自己虚妄的念头，才会堕入外道的种种表象之中。愚昧的人执着于两种自心的状态，即能摄受和所摄受，因为无知，不能觉察到无始以来的过错和被虚伪的习气所熏染。大慧（菩萨名）！声闻（听闻佛法而悟道者）、缘觉（通过观察因缘而觉悟者）在第八地菩萨摩诃萨（ महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानsattva， 伟大的觉悟者）的境界就证入涅槃（Nirvana，解脱）。菩萨因为有三昧（Samadhi，禅定）的觉悟所护持，所以乐于进入三昧之门，而不进入涅槃。如果菩萨没有三昧的护持，就不能圆满如来的境界，就会放弃一切为众生服务的事业，佛种就会断绝，诸佛世尊会为他们展示如来不可思议的无量功德。声闻、缘觉因为三昧之门带来的快乐所牵引，所以会产生涅槃的想法。大慧！我将七地进行分部，是为了让菩萨能够更好地修习心、意、意识的表象，更好地修习‘我’和‘我所’，摄受人无我和法无我（Anatta，无我），以及生灭的自相和共相，善于运用四无碍辩才，坚定地进入三昧之门，按照地的次第相续修行，进入道品之法。这样做是为了不让菩萨摩诃萨不能觉察自相和共相，不善于修习七地，从而堕入外道的邪路，所以才设立地的次第。大慧！实际上并没有什么生灭，除了自心的显现。所谓地的次第相续，以及三界（欲界、色界、无色界）的种种行为，都是愚昧的人所不能觉察的。愚昧的人所不能觉察的，就是我和诸佛所说的地的次第相续，以及所说的三界种种行为。 ‘此外，大慧！声闻、缘觉和第八地菩萨，因为灭尽三昧之门的快乐所迷惑，不善于觉察自心显现的量，被自相和共相的习气所障碍，堕入人无我和法无我的摄受见解之中，虚妄地认为涅槃是寂灭，而不是寂灭的智慧觉悟。大慧！菩萨能够看到灭尽三昧之门的快乐，因为有本愿的哀悯之心，大悲心得以成就，知道分别十无尽句，所以不会虚妄地认为涅槃是真实的。因为他们已经不再产生涅槃的妄想，所以能够远离能摄受和所摄受的妄想，觉悟自心显现的量，一切诸法的妄想都不会产生，不会堕入心、意、意识，以及外道所执着的外性和自性的表象之中。这样，非佛法的因就不会产生，随着智慧的增长，就能获得如来自觉的境界，就像人在梦中方便地想要渡过河流，还没有渡过就已经醒来一样。’
English
English version: Clinging to the notions of 'I' and 'mine' arises from one's own deluded thoughts, causing one to fall into the various appearances of external paths. Foolish people cling to two states of their own minds, namely, the grasping and the grasped. Due to ignorance, they fail to perceive the beginningless faults and the influence of false habitual tendencies. Mahamati (name of a Bodhisattva)! Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers) attain Nirvana (liberation) in the eighth Bodhisattva-Mahasattva stage. Bodhisattvas, being sustained by the Samadhi (meditative absorption) of awakening, delight in entering the gate of Samadhi and do not enter Nirvana. If Bodhisattvas are not sustained by Samadhi, they will not fulfill the Tathagata's (Buddha's) stage, will abandon all activities for the sake of sentient beings, and the Buddha-seed will be cut off. The Buddhas, the World-Honored Ones, reveal to them the inconceivable and immeasurable merits of the Tathagata. Sravakas and Pratyekabuddhas, being drawn by the pleasure of the Samadhi gate, conceive the idea of Nirvana. Mahamati! I have divided the seven stages to enable Bodhisattvas to better cultivate the appearances of mind, thought, and consciousness, to better cultivate 'I' and 'mine,' to embrace the non-self of persons and the non-self of phenomena (Anatta, no-self), as well as the self-characteristics and common characteristics of arising and ceasing, to skillfully utilize the four unobstructed eloquence, to firmly enter the gate of Samadhi, to continuously cultivate according to the order of the stages, and to enter the Dharma of the path. This is done to prevent Bodhisattva-Mahasattvas from failing to perceive the self-characteristics and common characteristics, from being unskilled in cultivating the seven stages, and from falling into the heretical paths of external ways. Therefore, the order of the stages is established. Mahamati! In reality, there is no arising or ceasing, except for the manifestation of one's own mind. The so-called continuous order of the stages, as well as the various activities of the three realms (desire realm, form realm, formless realm), are not perceived by foolish people. What foolish people do not perceive is the continuous order of the stages spoken by me and the Buddhas, as well as the various activities of the three realms. 'Furthermore, Mahamati! Sravakas, Pratyekabuddhas, and Bodhisattvas in the eighth stage, being deluded by the pleasure of the cessation Samadhi gate, are not skilled in perceiving the measure of the manifestation of their own minds, and are obstructed by the habitual tendencies of self-characteristics and common characteristics. They fall into the views of embracing the non-self of persons and the non-self of phenomena, falsely believing that Nirvana is extinction, rather than the awakening of extinction wisdom. Mahamati! Bodhisattvas can see the pleasure of the cessation Samadhi gate, because they have the compassion of their original vows, and their great compassion is accomplished. They know how to distinguish the ten inexhaustible statements, so they do not falsely believe that Nirvana is real. Because they no longer generate the delusion of Nirvana, they can be free from the delusion of the grasping and the grasped, awaken to the measure of the manifestation of their own minds, and all delusions of phenomena will not arise. They will not fall into the mind, thought, and consciousness, as well as the appearances of external nature and self-nature clung to by external paths. In this way, the causes of non-Buddhist Dharma will not arise, and as wisdom grows, they will attain the self-realized stage of the Tathagata, just as a person in a dream conveniently wants to cross a river, but awakens before crossing.' --------------------------------------------------------------------------------
Chinese
觉已思惟，为正为邪？非正非邪。余无始见闻觉识因想，种种习气，种种形处，堕有无想，心、意、意识梦现。大慧！如是菩萨摩诃萨，于第八菩萨地，见妄想生。从初地转进至第七地，见一切法如幻等，方便度摄所摄心妄想，行已，作佛法方便，未得者令得。大慧！此是菩萨涅槃方便不怀，离心、意、意识，得无生法忍。大慧！于第一义无次第相续，说无所有妄想寂灭法。” 尔时，世尊欲重宣此义而说偈言： “心量无所有， 此住及佛地， 去来及现在， 三世诸佛说。 心量地第七， 无所有第八， 二地名为住， 佛地名最胜。 自觉智及净， 此则是我地， 自在最胜处， 清净妙庄严。 照曜如盛火， 光明悉遍至， 炽炎不坏目， 周轮化三有。 化现在三有， 或有先时化， 于彼演说乘， 皆是如来地。 十地则为初， 初则为八地， 第九则为七， 七亦复为八； 第二为第三， 第四为第五， 第三为第六， 无所有何次。” 尔时，大慧菩萨复白佛言：“世尊！如来、应供、等正觉，为常无常？” 佛告大慧：“如来、应供、等正觉，非常非无常。谓二俱有过。常者，有作主过。常者，一切外道说作者。无 现代汉语译本：觉悟已经开始思考，这是正确的还是错误的呢？既非正确也非错误。其余的无始以来的见闻觉识，以及由其产生的种种习气和种种形态，都堕入了有想和无想的境界，心、意、意识在梦中显现。大慧（Mahamati）！像这样的菩萨摩诃萨（Bodhisattva-Mahāsattva），在第八菩萨地（eighth Bodhisattva ground）上，能够见到妄想的产生。从初地（first ground）转进到第七地（seventh ground），见到一切法都如幻象一般，用方便法门来摄取和度化所摄的心妄想，在修行之后，运用佛法方便，使那些尚未证得的人得以证得。大慧（Mahamati）！这就是菩萨不舍弃涅槃（Nirvana）的方便法门，远离心、意、意识，从而获得无生法忍（anutpattika-dharma-ksanti）。大慧（Mahamati）！在第一义谛（paramārtha-satya）中，没有次第相续，所说的是无所有、妄想寂灭之法。 这时，世尊（Lord Buddha）想要再次宣说这个道理，于是说了偈语： ‘心量本无所有，此住处即是佛地， 过去、未来和现在，三世诸佛皆是如此说。 心量地是第七地，无所有是第八地， 这两地名为住，佛地则名为最胜。 自觉智以及清净，这就是我的地， 自在且最殊胜之处，清净而又美妙庄严。 照耀如同盛大的火焰，光明普遍照耀一切， 炽热的火焰不会损坏眼睛，周遍运转教化三有（three realms of existence）。 教化现在的三有（three realms of existence），或者有先前的教化， 在那里演说佛乘（Buddha-vehicle），这些都是如来地（Tathagata-ground）。 十地是最初的，最初的也就是第八地， 第九地也就是第七地，第七地也同样是第八地； 第二地是第三地，第四地是第五地， 第三地是第六地，无所有又有什么次第呢？’ 这时，大慧（Mahamati）菩萨再次对佛说：‘世尊（Lord Buddha）！如来（Tathagata）、应供（Arhat）、等正觉（Samyaksambuddha），是常还是无常呢？’ 佛告诉大慧（Mahamati）：‘如来（Tathagata）、应供（Arhat）、等正觉（Samyaksambuddha），既非恒常也非无常。如果说是恒常，就会有造作者的过失。说恒常，是一切外道所说的造作者。说无