English
English version: Uninterrupted continuity is the activity of discrimination. Ignorance is its cause, and mind arises from it. Until form has not yet arisen, what distinction is there in between? The succession of moments ceases in order, and another mind arises following it. When the mind does not abide in form, what does it arise in relation to? Because it arises from that, it does not arise from a real cause. How can one know the destruction of a moment without having achieved anything? The practitioner in right concentration, the relics of the Vajra Buddha (Vajra Buddha's Sarira), The palaces of the Ābhāsvara heaven (Ābhāsvara), these are things in the world that do not decay. Obtained by abiding in the right Dharma, the Tathagata's (Tathagata) wisdom is complete. The Bhikkhu (Bhikkhu) obtains equality, how can one see the momentariness? Like the illusions of the Gandharva (Gandharva), form has no momentariness. Regarding unreal forms, one views them as real.' At that time, Mahamati Bodhisattva (Mahamati Bodhisattva) again said to the Buddha: 'World Honored One! The World Honored One has predicted that Arhats (Arhat) can attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), and there is no difference between them and the Bodhisattvas (Bodhisattva). If the Dharma of all beings does not enter Nirvana (Nirvana), who will attain Buddhahood? From the initial attainment of Buddhahood to Parinirvana (Parinirvana), in between, you have not spoken a single word, nor have you answered anything. The Tathagata (Tathagata) is always in Samadhi, without thought or observation, but performs the deeds of a Buddha through a Nirmāṇakāya Buddha (Nirmanakaya Buddha). Why speak of the characteristics of the momentary destruction of consciousness? Vajrapani (Vajrapani) always attends and protects. There is no establishment of a fundamental limit. The manifestation of Mara's (Mara) deeds, the retribution of evil deeds, such as Ciñcā-māṇavikā (Ciñcā-māṇavikā), Sundarī (Sundarī) appearing with an empty bowl, these are manifestations of evil karma. How can the Tathagata attain Sarvākārajñāna (Sarvākārajñāna) without being free from all faults?' The Buddha said to Mahamati: 'Listen carefully, listen carefully! Think well, and I will explain it to you.' Mahamati said to the Buddha: 'Excellent, World Honored One! I will receive your teachings.' The Buddha said to Mahamati: 'It is spoken for the sake of nirupadhisesa-nirvana (nirupadhisesa-nirvana), to guide those who practice the Bodhisattva path. Those in this and other worlds who practice the Bodhisattva path enjoy the Nirvana of the Śrāvakayāna (Śrāvakayāna). To lead them away from the Śrāvakayāna and towards the Mahāyāna (Mahāyāna), the Nirmāṇakāya Buddha will give predictions to the Śrāvakas,' --------------------------------------------------------------------------------
Chinese
非是法佛。大慧！因是故，记诸声闻与菩萨不异。大慧！不异者，声闻、缘觉、诸佛如来，烦恼障断，解脱一味，非智障断。大慧！智障者，见法无我，殊胜清净。烦恼障者，先习见人无我，断七识灭，法障解脱，识藏习灭，究竟清净。因本住法故，前后非性。无尽本愿故。如来无虑无察，而演说法；正智所化故，念不忘故，无虑无察。四住地、无明住地习气断故，二烦恼断，离二种死，觉人法无我，及二障断。大慧！心、意、意识、眼识等七，刹那习气因离，善无漏品离，不复轮转。大慧！如来藏者，轮转、涅槃苦乐因。空乱意。大慧！愚痴凡夫所不能觉。大慧！金刚力士所随护者，是化佛耳，非真如来。大慧！真如来者，离一切根量。一切凡夫、声闻、缘觉及外道根量悉灭，得现法乐住，无间法智忍故，非金刚力士所护。一切化佛不从业生。化化佛者，非佛，不离佛。因陶家轮等众生所作相而说法，非自通处说自觉境界。 “复次，大慧！愚夫依七识身灭，起断见。不觉识藏故，起常见。自妄想故，不知本际。自妄想慧灭，故解脱。四住地、无明住地习气断故，一切过断。” 尔时，世尊欲重宣此义而说偈言： “三乘亦非乘， 如来不磨灭， 一切佛所说， 说离诸过恶。 为诸无间智 现代汉语译本： 不是法佛（Dharma Buddha）。大慧（Mahamati）！因此，我说声闻（Sravaka）和菩萨（Bodhisattva）没有区别。大慧（Mahamati）！没有区别是指，声闻（Sravaka）、缘觉（Pratyekabuddha）、诸佛如来（Tathagata），断除了烦恼障（Klesha-avarana），在解脱上是同一味道，但没有断除智障（Jnana-avarana）。大慧（Mahamati）！智障（Jnana-avarana）是指，证见法无我（Dharma-nairatmya），殊胜而清净。烦恼障（Klesha-avarana）是指，首先修习证见人无我（Pudgala-nairatmya），断灭第七识，法障（Dharma-avarana）解脱，识藏（Alaya-vijnana）的习气灭尽，达到究竟清净。因为本住法（Svabhavasthita-dharma）的缘故，前后不是自性。因为无尽本愿的缘故。如来（Tathagata）没有思虑没有观察，而演说佛法；因为正智（Samyag-jnana）所化现的缘故，因为念不忘的缘故，所以没有思虑没有观察。四住地（Caturvidha-vasa-bhumi）、无明住地（Avidya-vasa-bhumi）的习气断除的缘故，两种烦恼断除，脱离两种死亡，觉悟人法无我（Pudgala-dharma-nairatmya），以及两种障碍断除。大慧（Mahamati）！心（Citta）、意（Manas）、意识（Vijnana）、眼识（Caksu-vijnana）等七识，刹那习气的因远离，善无漏品远离，不再轮转。大慧（Mahamati）！如来藏（Tathagatagarbha）是轮转、涅槃、苦乐的原因。是空乱的意。大慧（Mahamati）！这是愚痴凡夫所不能觉悟的。大慧（Mahamati）！金刚力士（Vajrapani）所随护的，是化佛（Nirmana-buddha）罢了，不是真如来（Tathagata）。大慧（Mahamati）！真如来（Tathagata）是远离一切根量的。一切凡夫、声闻（Sravaka）、缘觉（Pratyekabuddha）以及外道的根量全部灭尽，得到现法乐住，因为无间法智忍的缘故，不是金刚力士（Vajrapani）所守护的。一切化佛（Nirmana-buddha）不是从业产生的。化化佛（Nirmana-nirmana-buddha）不是佛，但不离佛。因为陶家轮等众生所作的相而说法，不是在自通之处说自觉境界。 ‘再次，大慧（Mahamati）！愚夫依靠七识身灭，生起断见。不觉悟识藏（Alaya-vijnana）的缘故，生起常见。因为自己的妄想的缘故，不知道本际。自己的妄想慧灭，所以解脱。四住地（Caturvidha-vasa-bhumi）、无明住地（Avidya-vasa-bhumi）的习气断除的缘故，一切过失断除。’ 当时，世尊想要再次宣说这个意义，而说了偈颂： ‘三乘也不是乘，如来不磨灭，一切佛所说，说离诸过恶。为诸无间智’
English
English version: It is not the Dharma Buddha. Mahamati! Therefore, I say that there is no difference between Sravakas (Listeners) and Bodhisattvas (Enlightenment Beings). Mahamati! 'No difference' means that Sravakas (Listeners), Pratyekabuddhas (Solitary Buddhas), and all Tathagatas (Thus Come Ones) have cut off the Klesha-avarana (Obstruction of Afflictions), and in liberation, they are of one flavor, but they have not cut off the Jnana-avarana (Obstruction of Knowledge). Mahamati! Jnana-avarana (Obstruction of Knowledge) refers to seeing Dharma-nairatmya (Selflessness of Phenomena), which is supremely pure. Klesha-avarana (Obstruction of Afflictions) refers to first practicing seeing Pudgala-nairatmya (Selflessness of Persons), cutting off the seventh consciousness, the Dharma-avarana (Obstruction of Dharma) is liberated, the habits of Alaya-vijnana (Storehouse Consciousness) are extinguished, and ultimate purity is attained. Because of the Svabhavasthita-dharma (Law of Abiding in Its Own Nature), the before and after are not self-nature. Because of the inexhaustible original vows. The Tathagata (Thus Come One) speaks the Dharma without deliberation or observation; because of the transformation of Samyag-jnana (Right Knowledge), because of unfailing mindfulness, there is no deliberation or observation. Because the habits of the Caturvidha-vasa-bhumi (Four Abodes) and Avidya-vasa-bhumi (Abode of Ignorance) are cut off, the two afflictions are cut off, the two kinds of death are escaped, and the selflessness of persons and phenomena (Pudgala-dharma-nairatmya) is awakened, and the two obstructions are cut off. Mahamati! The seven consciousnesses, such as Citta (Mind), Manas (Intellect), Vijnana (Consciousness), and Caksu-vijnana (Eye-Consciousness), are separated from the cause of momentary habits, separated from the good unconditioned qualities, and no longer revolve. Mahamati! The Tathagatagarbha (Womb of the Thus Come One) is the cause of rotation, Nirvana, suffering, and joy. It is the mind of empty confusion. Mahamati! This is what foolish ordinary people cannot awaken to. Mahamati! What is protected by Vajrapani (Vajra-bearing Deva) is merely a Nirmana-buddha (Transformation Body), not the true Tathagata (Thus Come One). Mahamati! The true Tathagata (Thus Come One) is far from all root measurements. All root measurements of ordinary people, Sravakas (Listeners), Pratyekabuddhas (Solitary Buddhas), and heretics are completely extinguished, and the joy of abiding in the present Dharma is attained, because of the uninterrupted Dharma-wisdom forbearance, not protected by Vajrapani (Vajra-bearing Deva). All Nirmana-buddhas (Transformation Bodies) are not born from karma. The Nirmana-nirmana-buddha (Transformation of Transformation Body) is not a Buddha, but is not separate from the Buddha. Because of the forms made by beings such as the potter's wheel, the Dharma is spoken, not speaking the self-awakened realm in the place of self-penetration. 'Furthermore, Mahamati! Foolish people rely on the extinction of the seven consciousness bodies and give rise to annihilation views. Because they do not awaken to the Alaya-vijnana (Storehouse Consciousness), they give rise to eternal views. Because of their own delusions, they do not know the original limit. Their own delusion-wisdom is extinguished, so they are liberated. Because the habits of the Caturvidha-vasa-bhumi (Four Abodes) and Avidya-vasa-bhumi (Abode of Ignorance) are cut off, all faults are cut off.' At that time, the World Honored One, wanting to reiterate this meaning, spoke in verse: 'The Three Vehicles are also not a vehicle, the Tathagata is not destroyed, all that the Buddhas speak, speaks of being apart from all faults. For those with uninterrupted wisdom.' -------------------------------------------------------------------------------- ， 及无余涅槃， 诱进诸下劣， 是故隐覆说。 诸佛所起智， 即分别说道， 诸乘非为乘， 彼则非涅槃。 欲色有及见， 说是四住地， 意识之所起， 识宅意所住。 意及眼识等， 断灭说无常， 或作涅槃见， 而为说常住。” 尔时，大慧菩萨以偈问言： “彼诸菩萨等， 志求佛道者， 酒肉及与葱， 饮食为云何？ 惟愿无上尊， 哀愍为演说。 愚夫所贪着， 臭秽无名称， 虎狼所甘嗜， 云何而可食？ 食者生诸过， 不食为福善， 惟愿为我说， 食不食罪福。”
Chinese
大慧菩萨说偈问已，复白佛言：“惟愿世尊，为我等说食不食肉功德过恶。我及诸菩萨于现在未来，当为种种悕望食肉众生，分别说法，令彼众生慈心相向。得慈心已，各于住地清净明了，疾得究竟无上菩提。声闻、缘觉自地止息已，亦复逮成无上菩提。恶邪论法，诸外道辈，邪见断常，颠倒计着，尚有遮法，不听食肉。况复如来，世间救护，正法成就，而食肉耶？” 佛告大慧：“善哉，善哉！谛听，谛听！善思念之，当为汝说。” 大慧白佛：“唯然受教。” 佛告大慧：“有无量因缘不应食肉，然我今当为汝略说。谓：一 现代汉语译本： 以及无余涅槃（nirvana without remainder）， 为了引导那些根器低劣的人，所以隐晦地宣说。 诸佛所生起的智慧，就是分别解说的道， 各种乘不是真正的乘，那些也不是真正的涅槃。 对欲界、色界的存在以及各种见解的执着，被称为四种住地（four abodes）， 是意识所生起的地方，是识的住所，意所停留之处。 对于意和眼识等的断灭，说成是无常， 或者把它们看作是涅槃，而为他们宣说常住的道理。” 这时，大慧菩萨用偈颂提问： ‘那些菩萨等，立志追求佛道的人， 对于酒、肉以及葱等，饮食方面应该如何看待？ 希望无上尊，慈悲地为我们演说。 这些是愚夫所贪恋执着的，臭秽不堪没有好名声的， 是虎狼所喜欢吃的，怎么可以食用呢？ 食用这些会产生各种过失，不食用才是福德善事， 希望您为我解说，食用与不食用的罪过与福德。’ 大慧菩萨说完偈颂后，又对佛说：‘希望世尊，为我们解说食用与不食用肉的功德与过失。我和各位菩萨在现在和未来，将为各种希望吃肉的众生，分别解说佛法，使那些众生能够慈心相待。得到慈心后，各自在自己的修行阶段清净明了，迅速证得究竟无上菩提（supreme enlightenment）。声闻（śrāvaka）、缘觉（pratyekabuddha）在自己的境界停止后，也能成就无上菩提。那些持有恶邪论法的外道，邪见地认为有断灭或常存，颠倒地执着，尚且还有遮止的方法，不允许吃肉。更何况是如来（tathāgata），世间的救护者，成就正法，怎么会吃肉呢？’ 佛告诉大慧：‘好啊，好啊！仔细听，仔细听！好好思考，我会为你解说。’ 大慧对佛说：‘是，我接受教诲。’ 佛告诉大慧：‘有无数的因缘不应该吃肉，我现在为你简略地说说。第一：