English
English version: Mahamati, the 'mind' I speak of is like the heartwood of a tree, not the mind of thought (the mind of thought is called Citta in Sanskrit). It is by means of the self-nature and the heart of the highest meaning of self-nature that the Tathagata accomplishes the worldly, transcendental, and supreme transcendental dharmas, entering into the establishment of self-and-common characteristics with the eye of holy wisdom; as established, it does not share the evil views of heretics. Mahamati! What is shared with the evil views of heretics? It is what is called: the deluded view based on one's own realm, unable to perceive that it is manifested by one's own mind, with boundaries that are separate and impassable. Mahamati! Foolish ordinary people make dualistic arguments about nature, non-nature, self-nature, and the highest meaning. Furthermore, Mahamati! The delusion that the suffering of the three realms (threefold existence) is extinguished because ignorance, love, and karma are extinguished is merely following the illusory realm manifested by one's own mind. Now I will speak. Mahamati! If there are shramanas or brahmins who wish to manifest the cause and effect of something with a seed arising from something without a seed, and the existence of things in time, the arising and abiding of skandhas (aggregates), dhatus (elements), and ayatanas (sense bases) due to conditions, or say that they arise and then perish. Mahamati! If they speak of continuity, things, birth, existence, nirvana, the path, karma, fruit, or truth as destructive annihilationism. Why? Because these are unobtainable in the present, and the beginning of what is seen is incorrect. Mahamati! For example, a broken bottle cannot perform the function of a bottle; just as a scorched seed cannot sprout. Thus, Mahamati! If the nature of skandhas, dhatus, and ayatanas has already perished, is perishing now, or will perish in the future, it is because the deluded view of one's own mind believes there is no cause, so they do not arise in sequence. Mahamati! If someone says that consciousness with a seed arises from something without a seed, born from the combination of three conditions, then turtles should grow hair, and sand should yield oil. Your doctrine would collapse, violating the definitive meaning. The statement of having a seed or not having a seed has such faults, and all actions performed are empty and meaningless. Mahamati! Those heretics who say that things arise from the combination of three conditions, the self-characteristics of the means, causes, and effects, past, future, and present, the characteristics of having a seed or not having a seed. From the beginning, they inherit accomplished phenomena, the realm of thought transforms, and with their own mistaken views and habitual tendencies, they make such statements. Thus, Mahamati! Foolish ordinary people, harmed by evil views, are crooked, deluded, and intoxicated, and without wisdom, they falsely claim to possess all wisdom. Mahamati! If there are other shramanas or brahmins, --------------------------------------------------------------------------------
Chinese
见离自性、浮云、火轮揵闼婆城，无生、幻、焰、水月及梦，内外心现，妄想无始虚伪，不离自心。妄想因缘灭尽，离妄想说所说、观所观，受用建立身之藏识。于识境界，摄受及摄受者不相应。无所有境界，离生住灭，自心起随入分别。大慧！彼菩萨不久当得生死涅槃平等，大悲巧方便，无开发方便。大慧！彼一切众生界，皆悉如幻，不勤因缘，远离内外境界，心外无所见。次第随入无相处，次第随入从地至地三昧境界，解三界如幻，分别观察，当得如幻三昧。度自心现无所有，得住般若波罗蜜。舍离彼生所作方便金刚喻三摩提，随入如来身。随入如如化，神通自在，慈悲方便，具足庄严。等入一切佛刹，外道入处，离心意意识。是菩萨渐次转身，得如来身。大慧！是故欲得如来随入身者，当远离阴界入心，因缘所作方便，生住灭妄想虚伪。唯心直进，观察无始虚伪过妄想习气，因三有思惟无所有，佛地无生，到自觉圣趣，自心自在，到无开发行。如随众色摩尼，随入众生微细之心，而以化身随心量度，诸地渐次相续建立。是故大慧！自悉檀善，应当修学。” 尔时大慧菩萨复白佛言：“世尊所说心意意识、五法、自性相，一切诸佛菩萨所行，自心见等，所缘境界不和合显示，一切说成真实相，一切佛语心， 现代汉语译本：见到离自性的事物，如浮云、火轮、揵闼婆城（一种海市蜃楼），以及无生、幻象、火焰、水中月亮和梦境，这些都是内外心的显现，是妄想无始以来的虚伪，它们不离自心。当妄想的因缘灭尽时，就远离了妄想所说的、所观的，以及受用建立身体的藏识（第八识，储存业种）。在藏识的境界中，能摄受和所摄受两者不相应。在无所有的境界中，远离生住灭，自心生起并随之分别。大慧（菩萨名）！那些菩萨不久将证得生死涅槃的平等，具备大悲的巧妙方便，以及无开发的方便。大慧！一切众生界都如幻象，不需勤奋的因缘，就能远离内外境界，心中之外无所见。次第随入无相之处，次第随入从地至地的三昧境界，理解三界如幻，分别观察，就能证得如幻三昧（一种禅定）。度过自心显现的无所有，就能安住于般若波罗蜜（智慧到彼岸）。舍离那些由生所作的方便金刚喻三摩提（一种坚固的禅定），随入如来身。随入如如化（与真如合一），神通自在，慈悲方便，具足庄严。平等进入一切佛刹（佛的国土），外道所不能进入之处，远离心意意识（六识、末那识、阿赖耶识）。这位菩萨逐渐转身，证得如来身。大慧！因此，想要证得如来随入身的人，应当远离阴界入心（五阴、十二入、十八界），因缘所作的方便，生住灭的妄想虚伪。唯有直入唯心，观察无始以来的虚伪过妄想习气，因为三有（欲有、色有、无色有）而思惟无所有，到达佛地无生，到达自觉圣趣，自心自在，到达无开发行。如同随众色的摩尼宝珠，随入众生微细的心，而以化身随心量度，诸地（菩萨的修行阶位）逐渐次第相续建立。所以，大慧！善于自悉檀（自宗的教义），应当修学。 这时，大慧菩萨又对佛说：‘世尊所说的心意意识（六识、末那识、阿赖耶识）、五法（名、相、分别、正智、如如）、自性相（自体相、自性相、共相、异相、正相），一切诸佛菩萨所行的，自心见等，所缘境界不和合显示，一切说成真实相，一切佛语心，’
English
English version: Seeing things as being apart from their own-nature, like fleeting clouds, fire wheels, Gandharva cities (mirages), as well as non-origination, illusions, flames, moon reflections in water, and dreams, these are all manifestations of the internal and external mind, false pretenses from beginningless delusion, inseparable from one's own mind. When the causes and conditions of delusion are extinguished, one becomes detached from what is spoken and what is observed by delusion, as well as the Alaya-consciousness (the eighth consciousness, storing karmic seeds) that utilizes and establishes the body. In the realm of consciousness, the receiver and the received are not in correspondence. In the realm of non-existence, one is detached from arising, abiding, and ceasing, as the mind arises and follows along with discriminations. Mahamati (name of a Bodhisattva)! Those Bodhisattvas will soon attain equality in samsara and nirvana, possessing skillful means of great compassion, and means of non-development. Mahamati! All realms of sentient beings are like illusions, without the need for diligent causes and conditions, one can be detached from internal and external realms, seeing nothing outside of the mind. Gradually entering the realm of no-form, gradually entering the samadhi realms from ground to ground, understanding the three realms as illusions, discriminating and observing, one will attain the illusion-like samadhi (a state of meditation). Transcending the non-existence manifested by one's own mind, one can abide in Prajna Paramita (wisdom gone beyond). Abandoning those diamond-like samadhi (a firm state of meditation) of means created by birth, one enters the body of the Tathagata. Entering the Thusness-transformation (union with Suchness), with supernatural powers and freedom, compassionate means, fully adorned. Equally entering all Buddha-lands (Buddha's realms), places where non-Buddhists cannot enter, detached from mind, thought, and consciousness (the six consciousnesses, Manas-consciousness, Alaya-consciousness). This Bodhisattva gradually turns around and attains the body of the Tathagata. Mahamati! Therefore, those who wish to attain the body of the Tathagata should be detached from the skandhas, realms, and entrances of the mind (the five skandhas, twelve entrances, eighteen realms), the means created by causes and conditions, the false pretenses of arising, abiding, and ceasing delusions. Only by directly entering the Mind-Only, observing the beginningless false habits of delusion, thinking of non-existence because of the three realms of existence (desire realm, form realm, formless realm), reaching the non-origination of the Buddha-ground, reaching the self-awakened holy state, with freedom of one's own mind, reaching the practice of non-development. Like a Mani jewel that reflects various colors, entering the subtle minds of sentient beings, and transforming bodies according to their minds, the grounds (stages of Bodhisattva practice) are gradually established in succession. Therefore, Mahamati! Being skilled in one's own doctrine, one should cultivate and learn. At that time, the Bodhisattva Mahamati again said to the Buddha: 'The mind, thought, and consciousness (the six consciousnesses, Manas-consciousness, Alaya-consciousness), the five dharmas (name, form, discrimination, right knowledge, Suchness), the self-nature characteristics (own-being characteristic, self-nature characteristic, common characteristic, distinct characteristic, true characteristic) spoken by the World Honored One, what all Buddhas and Bodhisattvas practice, the self-mind seeing, etc., the objects of perception displayed without harmony, all speech becoming the true aspect, all Buddha-words are the mind,' --------------------------------------------------------------------------------
Chinese
为楞伽国摩罗耶山海中住处诸大菩萨，说如来所叹海浪藏识境界法身。” 尔时，世尊告大慧菩萨言：“四因缘故，眼识转。何等为四？谓：自心现摄受不觉，无始虚伪过色习气，计着识性自性，欲见种种色相。大慧！是名四种因缘水流处，藏识转识浪生。大慧！如眼识，一切诸根微尘毛孔俱生，随次境界生，亦复如是。譬如明镜，现众色像。大慧！犹如猛风，吹大海水。外境界风，飘荡心海，识浪不断。因所作相异不异，合业生相，深入计着，不能了知色等自性，故五识身转。大慧！即彼五识身，俱因差别分段相知，当知是意识因彼身转。彼不作是念：‘我展转相因，自心现，妄想计着转。’而彼各各坏相俱转，分别境界，分段差别，谓彼转。如修行者入禅三昧，微细习气转而不觉知，而作是念：‘识灭然后入禅正受。’实不识灭而入正受，以习气种子不灭，故不灭；以境界转摄受不具，故灭。大慧！如是微细藏识究竟边际，除诸如来及住地菩萨；诸声闻、缘觉、外道修行所得三昧智慧之力，一切不能测量决了余地相智慧、巧便分别、决断句义。最胜无边善根成熟，离自心现妄想虚伪，宴坐山林，下中上修，能见自心妄想流注，无量刹土诸佛灌顶，得自在力神通三昧。诸善知识佛子眷属，彼心意意识，自心所 现代汉语译本：为楞伽国（Laṅkā）摩罗耶山（Malaya）海中住处诸大菩萨，宣说如来所赞叹的海浪藏识（Ālaya-vijñāna）境界和法身（Dharmakāya）。 这时，世尊告诉大慧（Mahāmati）菩萨说：‘由于四种因缘，眼识（cakṣur-vijñāna）才会转变。是哪四种呢？就是：自心显现的摄受不觉，无始以来的虚伪过色习气，计着于识的自性，以及妄见种种色相。大慧！这被称为四种因缘，如同水流之处，藏识转变为识浪而生起。大慧！就像眼识一样，一切诸根、微尘、毛孔同时产生，随着次第的境界而生起，也是如此。譬如明镜，显现各种色像。大慧！犹如猛烈的风，吹动大海的水。外境界的风，飘荡着心海，识浪不断。因为所作的相异或不异，结合业力而产生相，深入计着，不能了知色等自性，所以五识身（pañca-vijñāna-kāya）才会转变。大慧！就是那五识身，共同因为差别而分段地相互知晓，应当知道这是意识（manovijñāna）因为它们而转变。它们不作这样的念头：‘我辗转相因，是自心显现，妄想计着而转变。’而是它们各自坏灭相而共同转变，分别境界，分段差别，说它们在转变。就像修行者进入禅定三昧（samādhi），微细的习气转变而不觉知，却作这样的念头：‘识灭之后才进入禅定正受。’实际上不是识灭之后才进入正受，因为习气的种子没有灭，所以没有灭；因为境界的转变摄受不具足，所以灭。大慧！像这样微细的藏识究竟边际，除了诸如来（Tathāgata）和住地菩萨（Bhumistha Bodhisattva），诸声闻（Śrāvaka）、缘觉（Pratyekabuddha）、外道修行所得的三昧智慧之力，一切都不能测量决了余地相智慧、巧便分别、决断句义。最殊胜无边的善根成熟，远离自心显现的妄想虚伪，安然静坐在山林，下中上地修行，能见到自心妄想流注，无量刹土诸佛灌顶，得到自在力神通三昧。诸善知识佛子眷属，他们的心意意识，都是自心所现。’