Chinese
“复次，大慧！若菩萨摩诃萨欲知自心现量、摄受及摄受者妄想境界，当离群聚习俗睡眠，初中后夜常自觉悟修行方便；当离恶见经论言说，及诸声闻缘觉乘相；当通达自心现妄想之相。 “复次，大慧！菩萨摩诃萨建立智慧相住已，于上圣智三相，当勤修学。何等为圣智三相当勤修学？所谓：无所有相、一切诸佛自愿处相、自觉圣智究竟之相。修行得此已，能舍跛驴心慧智相，得最胜子第八之地，则于彼上三相修生。大慧！无所有相者，谓声闻、缘觉及外道相，彼修习生。大慧！自愿处相者，谓诸先佛自愿处修生。大慧！自觉圣智究竟相者，一切法相无所计着，得如幻三昧身，诸佛地处进趣行生。大慧！是名圣智三相。若成就此圣智三相者，能到自觉圣智境界。是故，大慧！圣智三相，当勤修学。” 尔时大慧菩萨摩诃萨知大菩萨众心之所念，名圣智事分别自性经，承一切佛威神之力而白佛言：“世尊！唯愿为说圣智事分别自性经，百八句分别所依。如来、应供、等正觉，依此分别说菩萨摩诃萨入自相、共相、妄想自性。以分别说妄想自性故，则能善知周遍观察人法无我，净除妄想，照明诸地，超越一切声闻、缘觉及诸外道诸禅定乐，观察如来不可 并非不合情理， 这是悲悯者所说， 自觉的境界。 ‘再者，大慧（Mahamati）！如果菩萨摩诃萨（Bodhisattva-Mahasattva）想要了解自心现量（svacitta-dṛśya）、摄受（parigraha）及摄受者（parigrāhaka）的妄想境界，应当远离人群聚集、世俗习气和睡眠，在初夜、中夜、后夜常常自觉觉悟，修行方便；应当远离恶见经论的言说，以及诸声闻（Śrāvaka）、缘觉（Pratyekabuddha）乘的表相；应当通达自心显现的妄想之相。 ‘再者，大慧（Mahamati）！菩萨摩诃萨（Bodhisattva-Mahasattva）建立智慧之相安住后，对于上圣智的三种表相，应当勤奋修学。什么是圣智的三种表相应当勤奋修学呢？ 所谓的：无所有相（niralambana）、一切诸佛自愿处相（sarvabuddha-praṇidhāna-sthāna）、自觉圣智究竟之相（svapratyātma-jñāna-gocara）。修行得到这些后，能够舍弃跛驴心（paṅgu-gardabha-citta）的慧智之相，得到最胜子（jyeṣṭha-putra）第八地（aṣṭamī-bhūmi），那么对于彼上三种表相修习而生。大慧（Mahamati）！无所有相（niralambana）是指声闻（Śrāvaka）、缘觉（Pratyekabuddha）以及外道（tīrthika）之相，他们修习而生。大慧（Mahamati）！自愿处相（svapraṇidhāna-sthāna）是指诸先佛（pūrva-buddha）自愿处修习而生。大慧（Mahamati）！自觉圣智究竟相（svapratyātma-jñāna-gocara）是指一切法相无所执着，得到如幻三昧身（māyopama-samādhi-kāya），在诸佛的境界处所进趣修行而生。大慧（Mahamati）！这叫做圣智的三种表相。如果成就这圣智的三种表相，能够到达自觉圣智的境界。因此，大慧（Mahamati）！圣智的三种表相，应当勤奋修学。’ 这时，大慧菩萨摩诃萨（Mahamati-Bodhisattva-Mahasattva）知道大菩萨众心中的想法，这部经名为《圣智事分别自性经》，承蒙一切佛的威神之力而对佛说：‘世尊（Bhagavan）！ 唯愿您为我们解说《圣智事分别自性经》，其中有一百零八句分别所依。如来（Tathāgata）、应供（Arhat）、等正觉（Samyak-saṃbuddha），依据这些分别解说菩萨摩诃萨（Bodhisattva-Mahasattva）进入自相（svalakṣaṇa）、共相（sāmānyalakṣaṇa）、妄想自性（abhūta-parikalpa-svabhāva）。因为分别解说妄想自性（abhūta-parikalpa-svabhāva）的缘故，就能善于了知周遍观察人无我（pudgala-nairātmya）、法无我（dharma-nairātmya），清净去除妄想，照明诸地（bhūmi），超越一切声闻（Śrāvaka）、缘觉（Pratyekabuddha）以及诸外道（tīrthika）的诸禅定之乐，观察如来（Tathāgata）不可
English
English version: It is not unreasonable, What is spoken by the compassionate, the realm of self-realization. 'Furthermore, Mahamati (Great Wisdom)! If a Bodhisattva-Mahasattva (Great Being Bodhisattva) wishes to understand the mind-only appearance (svacitta-dṛśya), the acceptance (parigraha), and the imagined realms of the accepter (parigrāhaka), they should distance themselves from crowds, worldly customs, and sleep, constantly being self-aware and practicing skillful means in the early, middle, and late parts of the night; they should distance themselves from the speech of heretical scriptures and treatises, as well as the characteristics of the Śrāvaka (Hearer) and Pratyekabuddha (Solitary Buddha) vehicles; they should thoroughly understand the appearance of mind-only imagined appearances. 'Furthermore, Mahamati (Great Wisdom)! After a Bodhisattva-Mahasattva (Great Being Bodhisattva) has established themselves in the aspect of wisdom, they should diligently study the three aspects of noble wisdom. What are the three aspects of noble wisdom that should be diligently studied? They are: the aspect of non-existence (niralambana), the aspect of the self-willed abode of all Buddhas (sarvabuddha-praṇidhāna-sthāna), and the aspect of the ultimate of self-realized noble wisdom (svapratyātma-jñāna-gocara). Having attained these through practice, one can abandon the wisdom aspect of the lame donkey mind (paṅgu-gardabha-citta), attain the eighth ground (aṣṭamī-bhūmi) of the supreme son (jyeṣṭha-putra), and then cultivate and generate the above three aspects. Mahamati (Great Wisdom)! The aspect of non-existence (niralambana) refers to the aspects of Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and heretics (tīrthika), which are generated through their practice. Mahamati (Great Wisdom)! The aspect of the self-willed abode (svapraṇidhāna-sthāna) refers to the self-willed abode of the Buddhas of the past (pūrva-buddha), which is generated through practice. Mahamati (Great Wisdom)! The aspect of the ultimate of self-realized noble wisdom (svapratyātma-jñāna-gocara) refers to non-attachment to all dharma aspects, attaining a body like an illusion in samadhi (māyopama-samādhi-kāya), and progressing and practicing in the realm of the Buddhas. Mahamati (Great Wisdom)! These are called the three aspects of noble wisdom. If one achieves these three aspects of noble wisdom, one can reach the realm of self-realized noble wisdom. Therefore, Mahamati (Great Wisdom)! The three aspects of noble wisdom should be diligently studied.' At that time, the Bodhisattva-Mahasattva (Great Being Bodhisattva) Mahamati (Great Wisdom), knowing the thoughts in the minds of the great Bodhisattva assembly, this scripture is named the 'Sutra on the Discrimination of the Self-Nature of the Affairs of Noble Wisdom', relying on the power of the majesty of all the Buddhas, said to the Buddha: 'Bhagavan (Blessed One)! May you please explain to us the 'Sutra on the Discrimination of the Self-Nature of the Affairs of Noble Wisdom', which contains one hundred and eight sentences that are the basis for discrimination. The Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), based on these discriminations, explain how the Bodhisattva-Mahasattvas (Great Being Bodhisattvas) enter into the self-aspect (svalakṣaṇa), the common aspect (sāmānyalakṣaṇa), and the imagined self-nature (abhūta-parikalpa-svabhāva). Because of discriminating and explaining the imagined self-nature (abhūta-parikalpa-svabhāva), one can skillfully know and universally observe the absence of self in persons (pudgala-nairātmya) and the absence of self in dharmas (dharma-nairātmya), purify and remove imagination, illuminate the grounds (bhūmi), transcend all the joys of the dhyanas (meditative states) of all the Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and heretics (tīrthika), and observe the Tathāgata (Thus Come One) as being in --------------------------------------------------------------------------------
Chinese
思议所行境界，毕定舍离五法自性。诸佛如来法身智慧，善自庄严，超幻境界，升一切佛刹、兜率天宫乃至色究竟天宫，逮得如来常住法身。” 佛告大慧：“有一种外道，作无所有妄想计着。觉知因尽，兔无角想。如兔无角，一切法亦复如是。大慧！复有余外道见种、求那、极微、陀罗骠形处横法，各各差别。见已计着无兔角横法，作牛有角想。大慧！彼堕二见，不解心量，自心境界妄想增长身受用，建立妄想限量。大慧！一切法性亦复如是，离有无，不应作想。大慧！若复离有无而作兔无角想，是名邪想。彼因待观，故兔无角，不应作想，乃至微尘分别事性，悉不可得。大慧！圣境界离，不应作牛有角想。”尔时，大慧菩萨摩诃萨白佛言：“世尊！得无妄想者，见不生想已，随比思量观察不生妄想，言无耶？” 佛告大慧：“非观察不生妄想言无。所以者何？妄想者，因彼生故，依彼角生妄想。以依角生妄想，是故言依因，故离异不异，故非观察不生妄想言无角。大慧！若复妄想异角者，则不因角生；若不异者，则因彼故。乃至微尘分析推求，悉不可得，不异角故。彼亦非性，二俱无性者，何法何故而言无耶？大慧！若无故无角，观有故言兔无角者，不应作想。大慧！不正因故而说有无，二俱不成。 现代汉语译本：思议所行境界，必定舍离五法自性。诸佛如来法身智慧，善自庄严，超越幻化境界，升至一切佛刹（Buddhakṣetra，佛的国土）、兜率天宫（Tuṣita Heaven，欲界天之一）乃至色究竟天宫（Akaniṣṭha Heaven，色界天的最高层），获得如来常住法身。 佛告诉大慧（Mahāmati，菩萨名）: ‘有一种外道，作无所有妄想而执着。觉知到因缘穷尽，就产生兔无角之想。如同兔子没有角一样，一切法也是如此。’大慧！又有其他外道见到种（seed）、求那（guṇa，属性）、极微（paramāṇu，最小的物质单位）、陀罗骠（dravya，实体）的形状、处所、横法，各自有差别。见到这些后，就执着于没有兔角这种横法，而产生牛有角的想法。大慧！他们堕入有和无的二见之中，不了解自心的量，自心境界的妄想增长，身受用，建立妄想的**。大慧！一切法的自性也是如此，远离有和无，不应该作任何想法。大慧！如果离开有和无而作兔无角之想，这叫做邪想。因为依赖于因缘的观察，所以说兔无角，不应该作任何想法，乃至将微尘进行分别，其自性也是不可得的。大慧！圣者的境界是远离这些的，不应该作牛有角的想法。’这时，大慧菩萨摩诃萨问佛说：‘世尊！难道得到无妄想的人，见到不生起任何想法之后，就随着比较思量观察不生起妄想，而说没有吗？’ 佛告诉大慧：‘不是因为观察不生起妄想就说没有。为什么呢？妄想，是因为那个（角）而产生的，依赖于那个角而产生妄想。因为依赖于角而产生妄想，所以说依赖于因缘，所以离开异和不异，所以不是因为观察不生起妄想就说没有角。大慧！如果妄想和角是不同的，那么就不会因为角而产生；如果不是不同的，那么就是因为那个角。乃至将微尘进行分析推求，都是不可得的，因为和角不是不同的。那个角也不是自性，两者都没有自性，那么什么法因为什么原因而说没有呢？大慧！如果因为没有所以没有角，观察到有所以说兔子没有角，那么就不应该作任何想法。大慧！因为不正的因缘而说有和无，两者都是不能成立的。
English
English version: The realm of what is conceivable, one must definitely abandon the self-nature of the five dharmas. The Dharma-body wisdom of all Buddhas and Tathagatas (Tathāgata, 'the thus-gone one', an epithet of the Buddha) is well adorned, transcends the realm of illusion, ascends to all Buddha-lands (Buddhakṣetra, Buddha's field), the Tuṣita Heaven (Tuṣita Heaven, one of the heavens of the desire realm), and even the Akaniṣṭha Heaven (Akaniṣṭha Heaven, the highest heaven of the form realm), attaining the permanent Dharma-body of the Tathagata. The Buddha told Mahāmati (Mahāmati, name of a Bodhisattva): 'There is a kind of non-Buddhist who clings to the false notion of non-existence. Realizing that the cause is exhausted, they conceive the idea of a rabbit without horns. Just as a rabbit has no horns, so are all dharmas.' Mahāmati! There are other non-Buddhists who see the differences in seed, guṇa (guṇa, attribute), paramāṇu (paramāṇu, the smallest unit of matter), dravya (dravya, substance), shape, location, and horizontal dharmas. Having seen these, they cling to the horizontal dharma of a rabbit without horns, and conceive the idea of a cow with horns. Mahāmati! They fall into the two views of existence and non-existence, do not understand the measure of their own minds, the delusions of their own mind-realm increase, body enjoyment, establishing delusional **. Mahāmati! The nature of all dharmas is also like this, being apart from existence and non-existence, one should not conceive any thoughts. Mahāmati! If one conceives the idea of a rabbit without horns apart from existence and non-existence, this is called a false thought. Because it relies on the observation of conditions, it is said that a rabbit has no horns, one should not conceive any thoughts, even if one analyzes a mote of dust, its self-nature is unattainable. Mahāmati! The realm of the saints is apart from these, one should not conceive the idea of a cow with horns.' At this time, the Bodhisattva-Mahāsattva Mahāmati asked the Buddha: 'World Honored One! Could it be that those who attain no-delusion, after seeing that no thoughts arise, then follow comparative deliberation and observe that no delusions arise, and say that there is nothing?' The Buddha told Mahāmati: 'It is not because observing that no delusions arise that one says there is nothing. Why is that? Delusions arise because of that (horn), relying on that horn to generate delusions. Because delusions arise relying on the horn, it is said to rely on conditions, so it is apart from different and not different, so it is not because observing that no delusions arise that one says there are no horns. Mahāmati! If delusions and horns are different, then they would not arise because of the horn; if they are not different, then it is because of that horn. Even if one analyzes and investigates a mote of dust, it is unattainable, because it is not different from the horn. That horn is also not self-nature, if both have no self-nature, then what dharma for what reason is said to be non-existent? Mahāmati! If because there is nothing, therefore there are no horns, observing that there is existence, therefore saying that a rabbit has no horns, then one should not conceive any thoughts. Mahāmati! Because of improper conditions, saying there is existence and non-existence, both cannot be established.' --------------------------------------------------------------------------------