English
English version: ‘Good man! Ignorance has two functions and four causes. What are the two functions? First, it is the obstacle of afflictions (烦恼障, fan nao zhang), and second, it is the obstacle of knowledge (智障, zhi zhang). What are the four causes? They are the cause of desire realm (贪欲界因, tan yu jie yin), the cause of form realm (贪色界因, tan se jie yin), the cause of formless realm (贪无色界因, tan wu se jie yin), and the cause of non-existence (贪无有因, tan wu you yin).’ ‘Good man! Love has two causes and four kinds of seeking. What are the two causes? First, it is the root of existence (有支根本, you zhi gen ben), and second, it is the root of sustenance (资生根本, zi sheng gen ben). What are the four kinds of seeking? First, it is desire-love (欲爱, yu ai), second, it is form-love (色爱, se ai), third, it is formless-love (无色爱, wu se ai), and fourth, it is non-existence-love (无有爱, wu you ai).’ ‘Good man! Karma has one cause of arising, three characteristics, and three kinds of karmic retribution. Good man! What is the one cause of arising? It is the mind. What are the three characteristics? They are bodily karma, verbal karma, and mental karma. Good man! What are the three kinds of karmic retribution? They are black-black retribution, white-white retribution, and black-white black-white retribution.’ ‘Good man! What is consciousness (识, shi)? It is six kinds: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, etc. These are called the six kinds of consciousness. This consciousness also has three kinds. What are the three? First, inverted thought, second, non-inverted thought, and third, no-thought. Good man! What is inverted thought? It is thinking of the desire realm, thinking of the form realm, and thinking of the formless realm. What is non-inverted thought? It is thinking of the Nirvana of the Small Vehicle (小乘涅槃, Xiao cheng Niepan). What is no-thought? It is being apart from those two thoughts, which is called no-thought. How is one apart from those two thoughts? It is by thinking of the unsurpassed Dharma of all Buddhas.’ ‘Good man! The causes of grasping are four kinds: desire-grasping, view-grasping, precept-grasping, and self-grasping.’ ‘Good man! What is view-grasping? View-grasping has two kinds: wrong wisdom and view-wisdom. Wrong wisdom is due to the wisdom of wrong views. View-wisdom is when an Arhat (阿罗汉, Arhat) falsely sees Nirvana (涅槃, Niepan) and falsely seeks Nirvana (涅槃, Niepan); this is called view-wisdom—such view-wisdom is rebuked by all Buddhas.’ ‘Good man! What is doubt? Doubt has two kinds: first, it obstructs the Mahayana (大乘, Mahayana) --------------------------------------------------------------------------------
Chinese
，二者、障于正位。善男子！云何名为障大乘疑？谓声闻等其心狭劣，悕求速证小乘菩提。何以故？彼作是念：‘佛道长远，无量诸行难可得成。是故我当求声闻乘，速离诸苦。’以是义故，退于大乘，是名障大乘疑。何者障正位疑？以彼疑故，不证正位、不得菩萨大乘智地，是名障正位疑。 “善男子！何者是邪取？邪取者，所谓檀等诸行求有果报，起如是心：‘我修如是布施、持戒等行，取彼天人胜乐果报。’如是等一切邪求，是名邪取。 “善男子！何者是慢？起高下心，名之为慢。彼下于我、我高于彼，如是高下、胜负等心是名为慢。 “善男子！何者是掉？掉有二种：一者、能生烦恼，二者、动乱生烦恼者。妄想分别见色为净，以是因缘，身、口、意业皆悉颠倒，是故为诸圣人所诃。何者是动乱？动乱者，彼于出世道中其心不住故，是名为掉。 “善男子！是名菩萨摩诃萨入十种法行能知空所对法。 “善男子！菩萨摩诃萨入十种法行知能说空者。何等为十？所谓不破坏者、不扰动者、不贪不厌者、不修行非不修行者、不诤不竞者、不增不减者、闻说一切有为诸行自性寂灭能忍辱者、闻诸凡夫不生一法诸佛如来不灭一法不惊不怖者、闻世间性涅槃性是二平等不生疑者、闻诸 现代汉语译本： 二者会障碍证得正确的地位。善男子！什么叫做障碍大乘的疑惑？就是指那些声闻乘（Śrāvakayāna，小乘佛教）行者，他们的心胸狭隘，希望快速证得小乘的菩提（Bodhi，觉悟）。为什么呢？因为他们这样想：‘佛道漫长而遥远，无量无边的修行难以成就。所以，我应当寻求声闻乘，迅速脱离各种痛苦。’因为这个缘故，他们退出了大乘，这就叫做障碍大乘的疑惑。什么叫做障碍正位的疑惑？因为这种疑惑，他们不能证得正确的地位，不能获得菩萨（Bodhisattva，觉悟的有情）的大乘智慧之地，这就叫做障碍正位的疑惑。 ‘善男子！什么叫做邪取？邪取就是指，通过布施（Dāna，给予）等各种行为来追求有漏的果报，生起这样的想法：‘我修习这样的布施、持戒等行为，就能获得天人和阿修罗的殊胜快乐果报。’像这样的一切不正当的追求，就叫做邪取。 ‘善男子！什么叫做慢？生起高下之心的，就叫做慢。认为别人不如我，我高于别人，像这样的高下、胜负等心，就叫做慢。 ‘善男子！什么叫做掉？掉有两种：一种是能产生烦恼的，另一种是动乱而产生烦恼的。虚妄地想象分别，认为色（Rūpa，物质）是清净的，因为这个原因，身、口、意三业全都颠倒错乱，所以被诸位圣人所呵斥。什么叫做动乱？动乱就是指，对于出世的道路，他们的心不能安住，所以叫做掉。 ‘善男子！这叫做菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）进入十种法行，能够知晓空所对应的法。 ‘善男子！菩萨摩诃萨进入十种法行，能够知晓能说空的人。哪十种呢？就是不破坏者、不扰动者、不贪不厌者、不修行非不修行者、不诤不竞者、不增不减者、听闻宣说一切有为诸行的自性寂灭能够忍辱者、听闻诸位凡夫不生一法诸佛如来不灭一法不惊不怖者、听闻世间（Loka，世界）的自性和涅槃（Nirvāṇa，寂灭）的自性这二者平等不生疑惑者、听闻诸
English
English version: These two obstruct the attainment of the correct position. Good man! What is called doubt that obstructs the Mahāyāna (Great Vehicle)? It refers to those Śrāvakayāna (Vehicle of Hearers) practitioners whose minds are narrow and who hope to quickly attain the Bodhi (Enlightenment) of the Small Vehicle. Why? Because they think: 'The Buddha's path is long and distant, and countless practices are difficult to accomplish. Therefore, I should seek the Śrāvakayāna to quickly escape all suffering.' Because of this, they retreat from the Mahāyāna, and this is called doubt that obstructs the Mahāyāna. What is doubt that obstructs the correct position? Because of this doubt, they cannot attain the correct position and cannot obtain the great wisdom ground of the Bodhisattva (Enlightenment Being) Mahāyāna, and this is called doubt that obstructs the correct position. 'Good man! What is wrong grasping? Wrong grasping refers to seeking conditioned retribution through practices such as Dāna (Giving), giving rise to thoughts such as: 'By practicing such giving, upholding precepts, and so on, I will obtain the superior joyful retribution of gods and humans.' All such improper seeking is called wrong grasping.' 'Good man! What is pride? Giving rise to a mind of superiority and inferiority is called pride. Thinking that others are inferior to me and I am superior to others, such minds of superiority, inferiority, victory, and defeat are called pride.' 'Good man! What is restlessness? There are two kinds of restlessness: one that can generate afflictions, and another that disturbs and generates afflictions. Vainly imagining and discriminating, seeing Rūpa (Form) as pure, because of this, the actions of body, speech, and mind are all inverted and disordered, and therefore they are rebuked by all the sages. What is disturbance? Disturbance refers to those whose minds cannot abide in the path of transcendence, and this is called restlessness.' 'Good man! This is called a Bodhisattva-mahāsattva (Great Bodhisattva) entering the ten kinds of Dharma practices, being able to know the Dharma corresponding to emptiness.' 'Good man! A Bodhisattva-mahāsattva entering the ten kinds of Dharma practices is able to know the one who can speak of emptiness. What are the ten? They are: one who does not destroy, one who does not disturb, one who is neither greedy nor averse, one who does not practice nor not practice, one who does not contend nor compete, one who does not increase nor decrease, one who, upon hearing the teaching that the nature of all conditioned phenomena is quiescent, is able to endure, one who, upon hearing that ordinary beings do not produce a single Dharma and that Buddhas Tathāgatas do not extinguish a single Dharma, is neither surprised nor afraid, one who, upon hearing that the nature of the Loka (World) and the nature of Nirvāṇa (Extinguishment) are equal, does not give rise to doubt, one who, upon hearing the teachings of' --------------------------------------------------------------------------------
Chinese
佛如来常乐妙身无尽法身正信正入者。 “善男子！云何名不破坏能说空者？善男子！能说空者，世间之法所不能坏。何以故？心不依止世八法故。何者为八？而不依止于利、衰等事，不生忧喜、称讥之音，而无欣戚、毁誉二法，心不高下，于诸苦乐不贪、不厌。如是世法不能破坏，是故名为不破坏能说空者。善男子！是名菩萨不破坏能说空者。 “善男子！云何知不扰动能说空者？善男子！能说空者，不取于法、不舍于法。于何等法而不取舍？即知是法空、即见是法空。若能如是不取、不舍，名为心不扰动能说空者。 “善男子！云何名不贪不厌能说空者？善男子！能说空者，无法可贪、无法可厌。于何等法而不贪厌？即知是法空、即见是法空。若于诸法生贪厌者，如是菩萨不名知空、不名见空；若能于法心无贪厌，名不贪不厌能说空者。 “善男子！云何名不修行非不修行能说空者？善男子！能说空者，不修行法、非不修行法。能说空者，于何等法不修行、非不修行？即知是法空、即见是法空，非不修行助菩提法。若能如是知空、见空，是名菩萨不修行非不修行能说空者。 “善男子！云何不诤不竞能说空者？善男子！其说空者，若与众生有所诤竞，则不知空、不见于空。以是菩 现代汉语译本： 佛如来具有常、乐、我、净的妙身，以及无尽的法身，只有真正相信并正确修行的人才能证入。 ‘善男子！什么叫做“不破坏能说空者”？善男子！能说空者，世间的法则无法破坏他。为什么呢？因为他的心不依止于世间的八法。哪八法呢？就是不依止于利益和衰败等事，对于称赞和讥讽的声音不生忧愁和喜悦，对于毁谤和赞誉这两种说法没有欣喜和厌恶，心不骄傲也不自卑，对于各种苦和乐不贪恋也不厌恶。像这样，世间的法则就不能破坏他，所以叫做“不破坏能说空者”。善男子！这就叫做菩萨不破坏能说空者。’ ‘善男子！怎样知道是“不扰动能说空者”？善男子！能说空者，不执取任何法，也不舍弃任何法。对于什么样的法不取不舍呢？就是知道这个法是空性的，见到这个法是空性的。如果能够这样不取不舍，就叫做心不扰动能说空者。’ ‘善男子！什么叫做“不贪不厌能说空者”？善男子！能说空者，没有什么法可以贪恋，也没有什么法可以厌恶。对于什么样的法不贪恋不厌恶呢？就是知道这个法是空性的，见到这个法是空性的。如果对于各种法产生贪恋和厌恶，这样的菩萨就不能叫做知空，也不能叫做见空；如果能够对于法心无贪恋和厌恶，就叫做不贪不厌能说空者。’ ‘善男子！什么叫做“不修行非不修行能说空者”？善男子！能说空者，不执着于修行法，但也不是不修行法。能说空者，对于什么样的法不修行，又不是不修行呢？就是知道这个法是空性的，见到这个法是空性的，但不是不修行帮助证得菩提的法。如果能够这样知空、见空，这就叫做菩萨不修行非不修行能说空者。’ ‘善男子！什么叫做“不诤不竞能说空者”？善男子！如果说空者与众生有所争论和竞争，那就是不知空，也不见空。因此，这位菩
English
English version: The Buddha Tathagata possesses the eternal, blissful, true, and pure wondrous body, as well as the endless Dharma body, which can only be attained by those who truly believe and practice correctly. ‘Good man! What is meant by 'the non-destructive expounder of emptiness'? Good man! The expounder of emptiness cannot be destroyed by worldly laws. Why? Because his mind does not rely on the eight worldly dharmas. What are the eight? They are not relying on gain and loss, not generating sorrow and joy from praise and blame, having no delight or aversion to defamation and honor, the mind is neither arrogant nor inferior, and does not crave or detest suffering and happiness. In this way, worldly laws cannot destroy him, therefore he is called 'the non-destructive expounder of emptiness'. Good man! This is called a Bodhisattva who is a non-destructive expounder of emptiness.’ ‘Good man! How do you know the 'undisturbed expounder of emptiness'? Good man! The expounder of emptiness neither grasps nor abandons any dharma. What kind of dharma does he neither grasp nor abandon? It is knowing that this dharma is empty, seeing that this dharma is empty. If one can neither grasp nor abandon in this way, it is called the undisturbed expounder of emptiness.’ ‘Good man! What is meant by 'the non-greedy, non-averse expounder of emptiness'? Good man! The expounder of emptiness has no dharma to be greedy for, and no dharma to be averse to. What kind of dharma does he neither crave nor detest? It is knowing that this dharma is empty, seeing that this dharma is empty. If one generates greed and aversion towards various dharmas, such a Bodhisattva cannot be called knowing emptiness, nor can he be called seeing emptiness; if one can have a mind without greed and aversion towards dharmas, it is called the non-greedy, non-averse expounder of emptiness.’ ‘Good man! What is meant by 'the non-practicing, non-non-practicing expounder of emptiness'? Good man! The expounder of emptiness does not cling to practicing dharma, but it is not that he does not practice dharma. What kind of dharma does the expounder of emptiness not practice, and yet not not practice? It is knowing that this dharma is empty, seeing that this dharma is empty, but not not practicing the dharmas that help attain Bodhi (enlightenment). If one can know emptiness and see emptiness in this way, it is called a Bodhisattva who is a non-practicing, non-non-practicing expounder of emptiness.’ ‘Good man! What is meant by 'the non-contending, non-competing expounder of emptiness'? Good man! If the expounder of emptiness has disputes and competitions with sentient beings, then he does not know emptiness, nor does he see emptiness. Therefore, this Bodhi --------------------------------------------------------------------------------