English
English version: Having awakened, one contemplates, is it right or wrong? It is neither right nor wrong. The remaining beginningless perceptions, cognitions, awarenesses, and discriminations, along with the various habitual tendencies and forms arising from them, fall into the realms of existence and non-existence, with mind, thought, and consciousness appearing in dreams. Mahamati! Thus, a Bodhisattva-Mahāsattva, on the eighth Bodhisattva ground, sees the arising of conceptualization. Progressing from the first ground to the seventh ground, seeing all dharmas as illusory, using skillful means to gather and subdue the conceptualizations of the mind that are to be subdued, after practice, employing the skillful means of the Buddha-dharma, enabling those who have not yet attained to attain. Mahamati! This is the skillful means by which a Bodhisattva does not abandon Nirvana, departing from mind, thought, and consciousness, thereby attaining the acceptance of the non-origination of dharmas (anutpattika-dharma-ksanti). Mahamati! In the ultimate truth (paramārtha-satya), there is no sequential continuity; what is spoken of is the dharma of non-existence and the cessation of conceptualization. At that time, the World Honored One (Lord Buddha), desiring to reiterate this meaning, spoke in verse: 'The measure of mind is without anything, this abode is the Buddha-ground, Past, future, and present, the Buddhas of the three times speak thus. The mind-measure ground is the seventh, the non-existent is the eighth, These two grounds are called abode, the Buddha-ground is called the most excellent. Self-realized wisdom and purity, this is my ground, The place of freedom and utmost excellence, pure and wonderfully adorned. Shining like a blazing fire, the light pervades everywhere, The blazing flames do not harm the eyes, revolving and transforming the three realms of existence (three realms of existence). Transforming the present three realms of existence (three realms of existence), or there may be prior transformations, There expounding the Buddha-vehicle, all these are the Tathagata-ground. The ten grounds are the beginning, the beginning is also the eighth ground, The ninth is also the seventh, the seventh is also the eighth; The second is the third, the fourth is the fifth, The third is the sixth, what sequence is there in non-existence?' At that time, the Bodhisattva Mahamati again said to the Buddha: 'World Honored One (Lord Buddha)! Is the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) permanent or impermanent?' The Buddha told Mahamati: 'The Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) is neither permanent nor impermanent. To say permanent would be to have the fault of a creator. To say permanent is what all the heretics say about a creator. To say no --------------------------------------------------------------------------------
Chinese
所作，是故如来常非常，非作常有过故。若如来无常者，有作无常过。阴所相，相无性，阴坏则应断，而如来不断。大慧！一切所作皆无常，如瓶衣等，一切皆无常过。一切智众具方便应无义，以所作故。一切所作皆应是如来，无差别因性故。是故，大慧！如来非常非无常。 “复次，大慧！如来非如虚空常。如虚空常者，自觉圣智众具无义过。大慧！譬如虚空，非常非无常。离常无常、一异、俱不俱、常无常过，故不可说。是故如来非常。 “复次，大慧！若如来无生常者，如兔马等角。以无生常故，方便无义。以无生常过故。如来非常。 “复次，大慧！更有余事知如来常。所以者何？谓无间所得智常，故如来常。大慧！若如来出世，若不出世，法毕定住。声闻、缘觉、诸佛如来，无间住，不住虚空，亦非愚夫之所觉知。大慧！如来所得智，是般若所熏。大慧！如来非心、意、意识、彼诸阴、界、入处所熏。大慧！一切三有，皆是不实妄想所生；如来不从不实虚妄想生。大慧！以二法故，有常无常，非不二。不二者寂静，一切法无二生相故。是故如来、应供、等正觉，非常非无常。大慧！乃至言说分别生，则有常无常过。分别觉灭者，则离愚夫常无常见，寂静慧者，永离常无常，非常无常熏。 现代汉语译本：因为有所作为，所以如来是常，但又不是绝对的常，因为有所作为就存在无常的过失。如果如来是无常的，就会有造作无常的过失。五阴（蕴，构成个体经验的要素）相互关联，这些关联没有自性，如果五阴坏灭，就应该断灭，但如来却不会断灭。大慧（菩萨名）！一切被制造的事物都是无常的，如瓶子、衣服等，一切都有无常的过失。一切智（佛的智慧）的各种方便法门就应该没有意义，因为它们也是被制造的。一切被制造的事物都应该是如来，因为没有差别的原因和性质。因此，大慧！如来不是绝对的常，也不是无常。 ‘再者，大慧！如来不是像虚空那样的常。如果如来像虚空那样是常，那么自觉圣智的各种方便法门就没有意义了。大慧！譬如虚空，不是常，也不是无常。远离常与无常、一与异、既是又不是、常与无常的过失，所以不可说。因此如来不是绝对的常。’ ‘再者，大慧！如果如来是无生而常的，那就如同兔子或马的角一样（不存在）。因为是无生而常的，所以方便法门就没有意义。因为有无生而常的过失，所以如来不是绝对的常。’ ‘再者，大慧！还有其他原因可以知道如来是常。为什么呢？因为无间所得的智慧是常的，所以如来是常的。大慧！无论如来出世还是不出世，法（宇宙真理）都必定存在。声闻（听闻佛法而悟道者）、缘觉（通过观察因缘而悟道者）、诸佛如来，都无间断地存在，但不是住在虚空中，也不是愚夫所能觉知的。大慧！如来所获得的智慧，是被般若（智慧）所熏习的。大慧！如来不是被心、意、意识，以及那些五阴、十八界（眼、耳、鼻、舌、身、意六根，色、声、香、味、触、法六尘，眼识、耳识、鼻识、舌识、身识、意识六识）、十二入处（六根和六尘）所熏习的。大慧！一切三有（欲界、色界、无色界），都是不真实的妄想所产生的；如来不是从不真实的虚妄想中产生的。大慧！因为有常与无常这两种法，所以有常与无常的争论，但实际上不是二元对立的。不二（非二元对立）就是寂静，因为一切法都没有二元对立的生灭相。因此，如来、应供（值得供养者）、等正觉（完全觉悟者），不是绝对的常，也不是无常。大慧！乃至言说分别产生，就会有常与无常的过失。分别觉灭的时候，就远离了愚夫的常与无常的见解，寂静的智慧，永远远离常与无常，不会被常与无常所熏染。’
English
English version: Because of being made, thus the Tathagata (如来, 'Thus Come One', Buddha) is permanent, but not absolutely permanent, because having something made implies the fault of impermanence. If the Tathagata were impermanent, there would be the fault of being made and impermanent. The skandhas (阴, aggregates constituting individual experience) are related to each other, and these relations have no self-nature. If the skandhas were destroyed, they should be cut off, but the Tathagata is not cut off. Mahamati (大慧, name of a Bodhisattva)! All things that are made are impermanent, such as bottles, clothes, etc., all have the fault of impermanence. All the skillful means of the All-Knowing One's (一切智, Buddha's wisdom) assembly should be meaningless, because they are also made. All things that are made should be the Tathagata, because there is no difference in cause and nature. Therefore, Mahamati! The Tathagata is neither absolutely permanent nor impermanent. 'Furthermore, Mahamati! The Tathagata is not permanent like space. If the Tathagata were permanent like space, then the various skillful means of self-aware holy wisdom would be meaningless. Mahamati! For example, space is neither permanent nor impermanent. It is free from the faults of permanence and impermanence, oneness and otherness, both and neither, permanence and impermanence, therefore it cannot be spoken of. Therefore, the Tathagata is not absolutely permanent.' 'Furthermore, Mahamati! If the Tathagata were unborn and permanent, it would be like the horns of a rabbit or a horse (non-existent). Because it is unborn and permanent, the skillful means would be meaningless. Because of the fault of being unborn and permanent, the Tathagata is not absolutely permanent.' 'Furthermore, Mahamati! There are other reasons to know that the Tathagata is permanent. Why? Because the wisdom obtained without interruption is permanent, therefore the Tathagata is permanent. Mahamati! Whether the Tathagata appears in the world or does not appear, the Dharma (法, universal truth) is definitely established. Sravakas (声闻, those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (缘觉, those who attain enlightenment through observing dependent origination), and all Buddhas and Tathagatas exist without interruption, but they do not dwell in space, nor are they perceived by fools. Mahamati! The wisdom obtained by the Tathagata is perfumed by Prajna (般若, wisdom). Mahamati! The Tathagata is not perfumed by mind, thought, consciousness, or those skandhas, dhatus (界, elements - the eighteen realms of sense), ayatanas (入处, sense bases - the twelve sense bases). Mahamati! All three realms of existence (三有, the desire realm, the form realm, and the formless realm) are produced by unreal delusions; the Tathagata is not produced from unreal delusions. Mahamati! Because of the two dharmas of permanence and impermanence, there is the dispute of permanence and impermanence, but in reality it is not dualistic. Non-duality (不二, non-dualistic) is stillness, because all dharmas have no dualistic characteristics of arising and ceasing. Therefore, the Tathagata, Arhat (应供, worthy of offering), Samyak-sambuddha (等正觉, fully enlightened one), is neither absolutely permanent nor impermanent. Mahamati! Even when speech and discrimination arise, there will be the fault of permanence and impermanence. When the discrimination of awareness ceases, one is free from the views of permanence and impermanence held by fools. Still wisdom is forever free from permanence and impermanence, and is not perfumed by permanence and impermanence.' -------------------------------------------------------------------------------- ” 尔时，世尊欲重宣此义而说偈言： “众具无义者， 生常无常过， 若无分别觉， 永离常无常。 从其所立宗， 则有众杂义， 等观自心量， 言说不可得。”
Chinese
尔时，大慧菩萨复白佛言：“世尊！惟愿世尊更为我说阴界入生灭。彼无有我，谁生谁灭？愚夫者，依于生灭，不觉苦尽，不识涅槃。” 佛言：“善哉！谛听！当为汝说。” 大慧白佛言：“唯然受教。” 佛告大慧：“如来之藏，是善不善因，能遍兴造一切趣生。譬如伎儿，变现诸趣，离我我所。不觉彼故，三缘和合方便而生。外道不觉，计著作者。为无始虚伪恶习所薰，名为识藏。生无明住地，与七识俱。如海浪身，常生不断。离无常过、离于我论，自性无垢，毕竟清净。其诸余识，有生有灭。意、意识等，念念有七。因不实妄想，取诸境界，种种形处，计著名相。不觉自心所现色相，不觉苦乐，不至解脱，名相诸缠，贪生生贪。若因若攀缘，彼诸受根灭，次第不生。除自心妄想，不知苦乐。入灭受想正受，第四禅，善真谛解脱。修行者，作解脱想，不离不转，名如来藏识藏。七识流转不灭。所以者何？彼因攀缘诸识生故，非声闻、缘觉修行境界，不觉无我，自共相摄受，生阴界入。见如来 现代汉语译本 这时，世尊想要再次宣扬这个道理，就说了以下偈语： ‘如果执着于各种事物，它们本身并没有意义，因为有生就有无常的过患。 如果能觉悟到没有分别，就能永远脱离常与无常的束缚。 从你所设立的宗派来看，就会有各种各样的杂乱意义， 平等地观察自己的心量，言语是无法表达的。’ 这时，大慧菩萨再次对佛说：‘世尊！希望世尊能再次为我讲解阴（蕴）、界（处）、入（根）的生灭。既然没有我，那么是谁在生，谁在灭呢？愚昧的人执着于生灭，不能觉悟到苦的止息，不认识涅槃。’ 佛说：‘很好！仔细听！我将为你解说。’ 大慧对佛说：‘是，我接受教诲。’ 佛告诉大慧：‘如来藏（Tathagatagarbha），是善与不善的因，能够普遍地创造一切众生的去处。譬如一个表演者，变现出各种各样的景象，远离了我与我所的执着。因为不能觉察到这一点，所以三缘（各种条件）和合，以方便的方式产生。外道不能觉察，执着于作者（造物主）。由于无始以来的虚假、错误的习气所熏染，所以称为识藏（Alaya-vijñana）。产生无明住地，与七识（七种意识）一起。就像海浪一样，不断地生起。远离了无常的过患，远离了我论，自性没有污垢，毕竟清净。其他的各种识，有生有灭。意（manas）、意识（vijnana）等等，念念之间有七识。因为不真实的妄想，执取各种境界，种种形状和处所，执着于名称和相状。不能觉察到自己内心所显现的色相，不能觉察到苦和乐，不能达到解脱，被名称和相状所缠缚，贪恋生命，生命又产生贪恋。如果因和攀缘（条件）消失，那些受根（感觉器官）灭尽，就不会依次产生。去除自己内心的妄想，就能知道苦和乐。进入灭受想定（Nirodha-samapatti），第四禅（Fourth Dhyana），就能得到对真实谛的正确理解和解脱。修行者，如果作解脱之想，不离开也不转变，这就叫做如来藏识藏。七识的流转不会灭绝。为什么呢？因为它们依赖于攀缘各种识而产生，不是声闻（Śrāvaka）、缘觉（Pratyekabuddha）的修行境界，不能觉察到无我，自相和共相相互摄受，产生阴（蕴）、界（处）、入（根）。见到如来藏’