English
English version: 'Sentient sentence,' not 'non-sentient sentence.' 'Protective sentence,' not 'non-protective sentence.' 'Clan sentence,' not 'non-clan sentence.' 'Sage sentence,' not 'non-sage sentence.' 'King sentence,' not 'non-king sentence.' 'Receptive sentence,' not 'non-receptive sentence.' 'Real sentence,' not 'non-real sentence.' 'Prophecy sentence,' not 'non-prophecy sentence.' 'Icchantika sentence' (one who has severed their roots of goodness), not 'non-Icchantika sentence.' 'Hermaphrodite sentence,' not 'non-hermaphrodite sentence.' 'Taste sentence,' not 'non-taste sentence.' 'Event sentence,' not 'non-event sentence.' 'Body sentence,' not 'non-body sentence.' 'Awakening sentence,' not 'non-awakening sentence.' 'Movement sentence,' not 'non-movement sentence.' 'Root sentence,' not 'non-root sentence.' 'Conditioned sentence,' not 'non-conditioned sentence.' 'Unconditioned sentence,' not 'non-unconditioned sentence.' 'Cause and effect sentence,' not 'non-cause and effect sentence.' 'Akanistha sentence' (highest form realm), not 'non-Akanistha sentence.' 'Festival sentence,' not 'non-festival sentence.' 'Dense tree and vine sentence,' not 'non-dense tree and vine sentence.' 'Miscellaneous sentence,' not 'non-miscellaneous sentence.' 'Speaking sentence,' not 'non-speaking sentence.' 'Vinaya sentence' (discipline), not 'non-Vinaya sentence.' 'Bhikshu sentence' (monk), not 'non-Bhikshu sentence.' 'Place sentence,' not 'non-place sentence.' 'Word sentence,' not 'non-word sentence.' Mahamati! These are the one hundred and eight sentences spoken by the Buddhas of the past. You and all the Bodhisattva-Mahasattvas should study them.' Then, the Bodhisattva-Mahasattva Mahamati again said to the Buddha: 'World Honored One! How many kinds of arising, abiding, and ceasing are there for the various consciousnesses?' The Buddha said to Mahamati: 'There are two kinds of arising, abiding, and ceasing for the various consciousnesses, which cannot be known by thought. There are two kinds of arising for the consciousnesses: called the flowing arising and the appearance arising. There are two kinds of abiding: called the flowing abiding and the appearance abiding. There are two kinds of ceasing: called the flowing ceasing and the appearance ceasing. There are three aspects of the consciousnesses: called the transformation aspect, the karma aspect, and the truth aspect. Mahamati! Briefly speaking, there are three kinds of consciousnesses; in detail, there are eight aspects. What are the three? They are called the True Consciousness, the Manifestation Consciousness, and the Discriminating Consciousness. Mahamati! For example, a bright mirror holds various forms and images; the manifestation of the Manifestation Consciousness is also like this. Mahamati! The Manifestation Consciousness and the Discriminating Consciousness, these two are destructible and indestructible, mutually causing each other. Mahamati! Inconceivable perfuming and inconceivable transformation are the cause of the Manifestation Consciousness. Mahamati! Taking various dust objects and the perfuming of beginningless deluded thoughts are the cause of the Discriminating Consciousness. Mahamati! If the seeds of that True Consciousness are covered, --------------------------------------------------------------------------------
Chinese
种不实诸虚妄灭，则一切根识灭。大慧！是名相灭。大慧！相续灭者，相续所因灭，则相续灭，所从灭及所缘灭，则相续灭。大慧！所以者何？是其所依故。依者，谓无始妄想薰。缘者，谓自心见等识境妄想。大慧！譬如泥团微尘，非异非不异。金庄严具，亦复如是。大慧！若泥团微尘异者，非彼所成；而实彼成，是故不异。若不异者，则泥团微尘应无分别。如是，大慧！转识藏识真相若异者，藏识非因；若不异者，转识灭藏识亦应灭。而自真相实不灭。是故，大慧！非自真相识灭，但业相灭。若自真相灭者，藏识则灭。大慧！藏识灭者，不异外道断见论议。大慧！彼诸外道，作如是论，谓：‘摄受境界灭，识流注亦灭。若识流注灭者，无始流注应断。’大慧！外道说流注生因，非眼识色明集会而生，更有异因。大慧！彼因者说言：‘若胜妙、若士夫、若自在、若时、若微尘。’ “复次，大慧！有七种性自性，所谓：集性自性、性自性、相性自性、大种性自性、因性自性、缘性自性、成性自性。 “复次，大慧！有七种第一义，所谓：心境界、慧境界、智境界、见境界、超二见境界、超子地境界、如来自到境界。大慧！此是过去未来现在，诸如来、应供、等正觉，性自性第一义心(此心梵音肝栗大，肝 现代汉语译本 ‘断除不真实的各种虚妄，那么一切根识都会灭除。大慧（Mahamati）！这叫做相灭。大慧！相续灭，指的是相续的起因灭除，那么相续也就灭除了；相续所从生起之处灭除，以及相续所缘之境灭除，那么相续也就灭除了。大慧！这是为什么呢？因为这些是相续所依赖的。所依赖的，指的是无始以来的妄想熏习。所缘的，指的是自心所见的等识境妄想。大慧！譬如泥团和微尘，说它们不同，又不是完全不同；金子和庄严的器具，也是这样。大慧！如果泥团和微尘是不同的，那么庄严器具就不是由泥土造成的；但实际上是由泥土造成的，所以说它们不是完全不同。如果说它们没有分别，那么泥团和微尘应该没有分别才对。同样，大慧！转识和藏识的真如自性如果不同，那么藏识就不是转识的因；如果说它们没有分别，那么转识灭的时候藏识也应该灭。但是真如自性实际上是不灭的。所以，大慧！不是真如自性识灭，只是业相灭。如果真如自性灭了，藏识也就灭了。大慧！藏识灭了，就和外道的断见论议没有什么区别了。大慧！那些外道，是这样说的，他们认为：‘摄受境界灭了，识的流注也就灭了。如果识的流注灭了，那么无始以来的流注就应该断灭了。’大慧！外道说流注的生起，不是因为眼识、色、明、暗而生起，而是有其他的因。大慧！他们所说的那个因是：‘胜妙、士夫、自在、时、微尘’。 ‘再者，大慧！有七种性自性，分别是：集性自性、性自性、相性自性、大种性自性、因性自性、缘性自性、成性自性。’ ‘再者，大慧！有七种第一义，分别是：心境界、慧境界、智境界、见境界、超二见境界、超子地境界、如来自到境界。大慧！这些是过去、未来、现在，诸如来（Tathagata）、应供（Arhat）、等正觉（Samyaksambuddha），性自性第一义心（此心梵音肝栗大，肝）’
English
English version ‘The extinction of unreal and false things leads to the extinction of all root consciousnesses. Mahamati! This is called the extinction of characteristics (lakshana-nirodha). Mahamati! The extinction of continuity (samtananirodha) means that when the cause of continuity is extinguished, then continuity is extinguished; when that from which continuity arises is extinguished, and when the object of continuity is extinguished, then continuity is extinguished. Mahamati! Why is this so? Because these are what it relies on. What it relies on refers to the beginningless perfuming of false imagination. What it takes as object refers to the false imagination of the consciousness realm seen by one's own mind. Mahamati! For example, a lump of clay and dust are neither different nor not different. Gold and ornaments are also like this. Mahamati! If a lump of clay and dust are different, then the ornament would not be made from them; but in reality, it is made from them, so they are not completely different. If they are not different, then the lump of clay and dust should not be distinguishable. Likewise, Mahamati! If the transformed consciousness (pravrtti-vijnana) and the storehouse consciousness (alaya-vijnana)'s suchness-nature (tathata) are different, then the storehouse consciousness is not the cause; if they are not different, then when the transformed consciousness is extinguished, the storehouse consciousness should also be extinguished. But the suchness-nature is in reality not extinguished. Therefore, Mahamati! It is not the suchness-nature consciousness that is extinguished, but only the karma-appearance (karma-lakshana) that is extinguished. If the suchness-nature were extinguished, then the storehouse consciousness would be extinguished. Mahamati! The extinction of the storehouse consciousness is no different from the annihilationist views of the non-Buddhists. Mahamati! Those non-Buddhists make such arguments, saying: ‘When the grasping of objects is extinguished, the flow of consciousness is also extinguished. If the flow of consciousness is extinguished, then the beginningless flow should be cut off.’ Mahamati! The non-Buddhists say that the cause of the arising of the flow is not due to eye-consciousness, form, light, or darkness, but there is another cause. Mahamati! They say that this cause is: ‘Supreme Being (Paramatma), Purusha (Purusha), Isvara (Isvara), Time (Kala), or Atoms (Paramanu).’ ‘Furthermore, Mahamati! There are seven kinds of own-natures (svabhava), namely: the own-nature of accumulation (samcaya-svabhava), the own-nature of nature (prakriti-svabhava), the own-nature of characteristics (lakshana-svabhava), the own-nature of the great elements (mahabhuta-svabhava), the own-nature of cause (hetu-svabhava), the own-nature of condition (pratyaya-svabhava), and the own-nature of accomplishment (nispattti-svabhava).’ ‘Furthermore, Mahamati! There are seven kinds of first principles (paramartha), namely: the realm of mind (citta-gocara), the realm of wisdom (prajna-gocara), the realm of knowledge (jnana-gocara), the realm of vision (drishti-gocara), the realm transcending the two views (dvaya-drishti-atikranta-gocara), the realm transcending the ground of the son (putra-bhumi-atikranta-gocara), and the realm of the Tathagata's (Tathagata) self-attainment (svayam-abhisambuddha-gocara). Mahamati! These are the first principle of own-nature of the Tathagatas (Tathagata), Arhats (Arhat), and Samyaksambuddhas (Samyaksambuddha) of the past, future, and present (this mind, in Sanskrit, is called ganlita, gan)’ --------------------------------------------------------------------------------
Chinese
栗大宋言心，谓如树木心，非念虑心；念虑心梵音云质多也)。以性自性第一义心，成就如来世间、出世间、出世间上上法，圣慧眼入自共相建立；如所建立，不与外道论恶见共。大慧！云何外道论恶见共？所谓：自境界妄想见，不觉识自心所现，分齐不通。大慧！愚痴凡夫，性、无性、自性、第一义，作二见论。 “复次，大慧！妄想三有苦灭，无知爱业缘灭，自心所现幻境随见。今当说。大慧！若有沙门婆罗门，欲令无种有种因果现，及事时住，缘阴界入生住，或言生已灭。大慧！彼若相续、若事、若生、若有、若涅槃、若道、若业、若果、若谛，破坏断灭论。所以者何？以此现前不可得，及见始非分故。大慧！譬如破瓶，不作瓶事；亦如焦种，不作牙事。如是，大慧！若阴界入性，已灭今灭、当灭，自心妄想见无因故，彼无次第生。大慧！若复说无种有种识，三缘合生者，龟应生毛，沙应出油。汝宗则坏，违决定义。有种无种说有如是过，所作事业，悉空无义。大慧！彼诸外道，说有三缘合生者，所作方便因果自相，过去、未来、现在，有种、无种相。从本已来成事相承，觉想地转，自见过习气，作如是说。如是，大慧！愚痴凡夫，恶见所害，邪曲迷醉，无智妄称一切智说。大慧！若复诸余沙门婆罗门， 现代汉语译本：摩诃摩帝（Mahamati），我说的心，是指如树木的中心，而不是指念虑心（念虑心在梵语中称为质多（Citta））。凭借自性、自性第一义心，成就如来在世间、出世间、以及出世间之上的最上乘的法，以圣慧之眼进入自共相的建立；如所建立的，不与外道的邪恶见解相同。摩诃摩帝！什么是与外道邪恶见解相同呢？就是所谓的：以自己的境界为基础的虚妄分别见解，不能觉察到是自己内心所显现的，分界限隔阂不通。摩诃摩帝！愚痴的凡夫，对于性、无性、自性、第一义，作出二元对立的论断。 再次，摩诃摩帝！虚妄分别认为三有（三界）的苦灭除，是因为无知、爱、业的因缘灭除，这只是随顺自己所见到的自心所现的幻境。我现在要说。摩诃摩帝！如果有沙门或婆罗门，想要使无种生出有种的因果显现，以及事物在时间上的存在，因缘和合产生阴、界、入的生住，或者说生起之后就灭亡。摩诃摩帝！他们如果说相续、事物、生、有、涅槃、道、业、果、谛等是破坏断灭论。为什么呢？因为这些在眼前是不可得的，并且所见的开始就是错误的。摩诃摩帝！譬如破裂的瓶子，不能再做瓶子的事情；也像焦枯的种子，不能再发芽。这样，摩诃摩帝！如果阴、界、入的自性，已经灭、现在灭、将来灭，这是因为自心的虚妄分别见解认为没有原因，所以它们不会有次第地产生。摩诃摩帝！如果又有人说无种生出有种的识，是三种因缘和合而生，那么乌龟应该长毛，沙子应该榨出油。你的宗义就会崩溃，违背了决定的定义。有种无种的说法有这样的过失，所做的事业，全部都是空无意义的。摩诃摩帝！那些外道，说有三种因缘和合而生，所做的方便因果的自相，过去、未来、现在，有种、无种的相。从根本以来，就以成就的事相来相承，觉想的境地转变，以自己的错误见解和习气，作出这样的说法。这样，摩诃摩帝！愚痴的凡夫，被邪恶的见解所害，邪曲迷惑，没有智慧却妄称自己拥有一切智慧。摩诃摩帝！如果还有其他的沙门或婆罗门，