English
English version: ‘I wish you would explain to me the characteristics of the momentary destruction of all dharmas. World Honored One! What is meant by the ‘moment’ (kṣaṇa) of all dharmas?’ The Buddha told Mahamati: ‘Listen carefully, listen carefully! Reflect on it well, and I will explain it to you.’ The Buddha told Mahamati: ‘What is meant by all dharmas refers to: good, not good, neutral, conditioned, unconditioned, worldly, and transcendental. With fault, without fault, with outflows, without outflows, receptive, non-receptive. Mahamati! Briefly speaking, mind, thought, consciousness, and habit energy are the cause of the five skandhas of reception. These habit energies of mind, thought, and consciousness increase the deluded thoughts of good and not good of ordinary fools. Mahamati! Cultivating the bliss of samadhi, the correct reception of samadhi enables practitioners to dwell in bliss in the present life; this is called the good and outflow-free state of the wise and holy. Mahamati! Good and not good refer to the eight consciousnesses. What are the eight? They are the Tathagatagarbha (Tathāgatagarbha, the womb of the Thus Come One), also called the storehouse consciousness (ālaya-vijñāna). Mind, thought, consciousness, and the five sense consciousnesses are not what the non-Buddhists speak of. Mahamati! The five sense consciousnesses arise simultaneously with mind, thought, and consciousness. The characteristics of good and not good transform and decay mutually, flowing continuously. The indestructible body arises, both arising and ceasing. Unable to perceive the manifestation of one's own mind, it ceases sequentially, and the other consciousnesses arise. The differences in form and appearance are received, and consciousness and the five sense consciousnesses arise together in correspondence, not abiding for even a moment; this is called a moment (kṣaṇa). Mahamati! A moment refers to the storehouse consciousness, the moment of the Tathagatagarbha's thought and co-arisen consciousness's habit energy. Outflow-free habit energy is not a moment, and it is not perceived by ordinary fools. Because of clinging to the theory of momentariness, they are unable to perceive the truth of all dharmas, both momentary and non-momentary, and they destroy the unconditioned dharma with annihilationist views. Mahamati! The seven consciousnesses do not transmigrate, do not experience suffering and joy, and are not the cause of nirvana. Mahamati! The Tathagatagarbha experiences suffering and joy, existing together with causes, both arising and ceasing, intoxicated by the four abodes (catvāro vāsa-sthānāḥ, the four places of dwelling of afflictions) and the abode of ignorance (avidyā-vāsa-bhūmi, the abode of fundamental ignorance). Ordinary fools are unable to perceive this, and they falsely condition the mind with the view of momentariness.’ ‘Furthermore, Mahamati! Like gold, diamonds, and Buddha relics (Buddha-śarīra, the relics of the Buddha), having obtained extraordinary properties, they will never be destroyed. Mahamati! If one attains the uninterrupted, and moments exist, then a sage should not be a sage, but a sage has never not been a sage. Like gold and diamonds, even after countless eons, their weight will not decrease. How could ordinary fools...’ --------------------------------------------------------------------------------
Chinese
，不善于我隐覆之说，于内外一切法作刹那想？” 大慧菩萨复白佛言：“世尊！如世尊说，六波罗蜜满足，得成正觉。何等为六？” 佛告大慧：“波罗蜜有三种分别，谓：世间、出世间、出世间上上。大慧！世间波罗蜜者，我我所摄受计着，摄受二边，为种种受生处，乐色声香味触故，满足檀波罗蜜；戒、忍、精进、禅定、智慧，亦如是。凡夫神通，及生梵天。大慧！出世间波罗蜜者，声闻、缘觉堕摄受涅槃故，行六波罗蜜，乐自己涅槃乐。出世间上上波罗蜜者，觉自心现妄想量摄受，及自心二故，不生妄想，于诸趣摄受非分，自心色相不计着。为安乐一切众生故，生檀波罗蜜，起上方便；即于彼缘，妄想不生戒，是尸波罗蜜。即彼妄想不生忍，知摄所摄，是羼提波罗蜜。初中后夜，精勤方便，随顺修行方便，妄想不生，是毗梨耶波罗蜜。妄想悉灭，不堕声闻涅槃摄受，是禅波罗蜜。自心妄想非性，智慧观察，不堕二边，先身转胜而不可坏，得自觉圣趣，是般若波罗蜜。” 尔时，世尊欲重宣此义而说偈言： “空无常刹那， 愚夫妄想作， 如河灯种子， 而作刹那想。 刹那息烦乱， 寂静离所作， 一切法不生， 我说刹那义。 物生则有灭， 不为愚者说， 现代汉语译本：不善于我所隐秘的说法，对于内外一切法都产生刹那生灭的想法吗？” 大慧菩萨再次对佛说：“世尊！正如世尊所说，圆满六波罗蜜（Six Pāramitās，六种到达彼岸的方法）就能成就正觉（saṃbodhi，完全觉悟）。什么是六波罗蜜呢？” 佛告诉大慧：“波罗蜜有三种分别，即世间、出世间、出世间上上。大慧！世间波罗蜜是指，被我及我所拥有的事物所束缚和执着，执着于二边，为了在各种受生之处，贪图色、声、香、味、触的快乐，而满足于布施波罗蜜（dāna-pāramitā，慷慨施舍的完美）；持戒、忍辱、精进、禅定、智慧，也是如此。还有凡夫的神通，以及生到梵天（brahmā，印度教神祇）。大慧！出世间波罗蜜是指，声闻（Śrāvaka，通过听闻佛法而证悟的修行者）、缘觉（Pratyekabuddha，靠自己力量证悟的修行者）因为堕入对涅槃（nirvāṇa，解脱）的执着，所以修行六波罗蜜，贪图自己的涅槃之乐。出世间上上波罗蜜是指，觉悟到自心显现的虚妄分别和执着，以及自心的二元对立，所以不生起虚妄分别，对于诸趣的执着不生非分之想，对于自心的色相不执着。为了安乐一切众生，生起布施波罗蜜，发起殊胜的方便；就在那因缘上，虚妄分别不生起，就是持戒波罗蜜（śīla-pāramitā，道德行为的完美）。就在那虚妄分别不生起时，安忍，了知能摄受和所摄受，就是忍辱波罗蜜（kṣānti-pāramitā，忍耐的完美）。从初夜到后夜，精勤方便，随顺修行方便，虚妄分别不生起，就是精进波罗蜜（vīrya-pāramitā，精进的完美）。虚妄分别全部止息，不堕入声闻涅槃的执着，就是禅定波罗蜜（dhyāna-pāramitā，冥想的完美）。用智慧观察自心妄想的非自性，不堕入二边，先前的身体转变得更加殊胜而不可破坏，获得自觉的圣者境界，就是般若波罗蜜（prajñā-pāramitā，智慧的完美）。” 这时，世尊想要再次宣说这个道理，就说了偈语： ‘空、无常、刹那，愚夫妄想执着，如同河灯和种子，而产生刹那生灭的想法。 刹那止息烦乱，寂静远离造作，一切法不生，我说刹那的意义。 事物产生则有灭亡，不为愚者说，'
English
English version: 'Are you not skilled in my hidden teachings, and do you conceive of all internal and external dharmas as momentary?' Mahamati Bodhisattva further said to the Buddha: 'World Honored One! As the World Honored One has said, the six Pāramitās (perfections) are fulfilled to attain complete enlightenment (saṃbodhi). What are the six?' The Buddha told Mahamati: 'There are three distinctions of Pāramitās, namely: worldly, transcendent, and transcendent-supreme. Mahamati! Worldly Pāramitās refer to being bound and attached to what is possessed by 'I' and 'mine', clinging to the two extremes, seeking pleasure in forms, sounds, smells, tastes, and textures in various realms of rebirth, thus fulfilling the perfection of generosity (dāna-pāramitā). The same applies to morality, patience, diligence, meditation, and wisdom. This also includes the supernatural powers of ordinary people and being born in the Brahma (heavenly) realm. Mahamati! Transcendent Pāramitās refer to Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) who, because they fall into attachment to Nirvana (liberation), practice the six Pāramitās, delighting in their own Nirvana bliss. Transcendent-supreme Pāramitās refer to realizing the mind's manifestation of false discriminations and attachments, as well as the mind's duality, thus not giving rise to false discriminations, not having inappropriate thoughts about attachment to the various realms, and not clinging to the forms of one's own mind. For the sake of the well-being of all beings, giving rise to the perfection of generosity, initiating supreme skillful means; and in that condition, false discriminations do not arise, which is the perfection of morality (śīla-pāramitā). When those false discriminations do not arise, enduring, knowing the grasped and the grasper, is the perfection of patience (kṣānti-pāramitā). From the beginning to the end of the night, diligently applying skillful means, following the skillful means of practice, false discriminations do not arise, which is the perfection of diligence (vīrya-pāramitā). When all false discriminations cease, not falling into attachment to the Nirvana of Śrāvakas, is the perfection of meditation (dhyāna-pāramitā). Observing with wisdom that the false discriminations of one's own mind are without inherent nature, not falling into the two extremes, the previous body transforms into something more excellent and indestructible, attaining the self-realized state of the noble ones, which is the perfection of wisdom (prajñā-pāramitā).' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'Emptiness, impermanence, momentariness, fools cling to with false discriminations, like river lamps and seeds, giving rise to the thought of momentary arising and ceasing. Momentariness ceases disturbances, stillness is far from fabrication, all dharmas do not arise, I speak of the meaning of momentariness. What arises also ceases, not spoken for the foolish,' -------------------------------------------------------------------------------- 无间相续性， 妄想之所勋。 无明为其因， 心则从彼生， 乃至色未生， 中间有何分？ 相续次第灭， 余心随彼生， 不住于色时， 何所缘而生？ 以从彼生故， 不如实因生， 云何无所成， 而知刹那坏？ 修行者正受， 金刚佛舍利， 光音天宫殿， 世间不坏事。 住于正法得， 如来智具足， 比丘得平等， 云何见刹那？ 乾闼婆幻等， 色无有刹那， 于不实色等， 视之若真实。”
Chinese
尔时，大慧菩萨复白佛言：“世尊！世尊记阿罗汉得成阿耨多罗三藐三菩提，与诸菩萨等无差别。一切众生法不涅槃，谁至佛道？从初得佛，至般涅槃，于其中间不说一字，亦无所答。如来常定故，亦无虑，亦无察，化佛化作佛事。何故说识刹那展转坏相。金刚力士，常随侍卫。不施设本际。现魔魔业，恶业果报，旃遮摩纳、孙陀利女、空钵而出。恶业障现。云何如来得一切种智，而不离诸过？” 佛告大慧：“谛听，谛听！善思念之，当为汝说。” 大慧白佛：“善哉，世尊！唯然受教。” 佛告大慧：“为无余涅槃故说，诱进行菩萨行者故。此及余世界修菩萨行者，乐声闻乘涅槃，为令离声闻乘，进向大乘，化佛授声闻记， 现代汉语译本： 无间断的相续性，是虚妄分别的活动。 无明是它的根本原因，心识由此而生。 乃至色法尚未产生时，中间有什么区别呢？ 相续的次第灭去，其余的心识随之而生。 当心识不住于色法时，又缘何而生呢？ 因为它从此而生，并非从真实的因缘而生。 如何能在没有成就的情况下，得知刹那坏灭呢？ 修行者处于正受（Samadhi），金刚佛（Vajra Buddha）的舍利（Sarira）， 光音天（Ābhāsvara）的宫殿，这些都是世间不坏的事物。 安住于正法而获得，如来的智慧具足。 比丘（Bhikkhu）获得平等，如何能见到刹那生灭呢？ 如乾闼婆（Gandharva）的幻术等，色法没有刹那生灭。 对于不真实的色法等，却视之为真实存在。 这时，大慧菩萨（Mahamati Bodhisattva）再次对佛说：‘世尊！世尊您曾记说阿罗汉（Arhat）能够成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi），与诸位菩萨（Bodhisattva）没有差别。一切众生的法性不入涅槃（Nirvana），那么谁能证得佛道呢？从最初成佛，到般涅槃（Parinirvana），在这期间，您没有说过一个字，也没有回答任何问题。如来（Tathagata）常处于禅定之中，既没有思虑，也没有观察，而是通过化身佛（Nirmanakaya Buddha）来行佛事。为何要说识的刹那展转坏灭之相呢？金刚力士（Vajrapani），常随侍卫。不施设根本的边际。示现魔（Mara）的魔业，恶业的果报，如旃遮摩纳（Ciñcā-māṇavikā）、孙陀利女（Sundarī）以空钵而出，这些都是恶业的显现。这样，如来如何能获得一切种智（Sarvākārajñāna），而不离诸种过失呢？’ 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：‘太好了，世尊！我愿意接受教诲。’ 佛告诉大慧：‘为了无余涅槃（nirupadhisesa-nirvana）的缘故而说，为了引导修行菩萨行的人。这些以及其他世界的修行菩萨行的人，喜欢声闻乘（Śrāvakayāna）的涅槃，为了让他们离开声闻乘，走向大乘（Mahāyāna），化身佛会为声闻授记，'