40 (19,1) (40*) etan mahāmate atītānāgatapratyutpannānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ bhāvasvabhāvaparamārthahṛdayaṃ yena samanvāgatās tathāgatā laukikalokottaratamān dharmān āryeṇa prajñācakṣuṣā svasāmānyalakṣaṇapatitān vyavasthāpayanti |
tathā ca vyavasthāpayanti yathā tīrthakaravādakudṛṣṭisādhāraṇā na bhavanti |
kathaṃ ca mahāmate tīrthakaravādakudṛṣṭisādhāraṇā bhavanti?
yaduta svacittaviṣayavikalpadṛṣṭyanavabodhanād vijñānānām |
svacittadṛśyamātrānavatāreṇa mahāmate bālapṛthagjanā bhāvābhāvasvabhāvaparamārthadṛṣṭidvayavādino bhavanti ||
punar aparaṃ mahāmate vikalpabhavatrayaduḥkhavinivartanam ajñānatṛṣṇākarmapratyayavinivṛttiṃ svacittadṛśyamāyāviṣayānudarśanaṃ bhāṣiṣye |
(16)大慧。此是過去未來現在諸如來應供等正(17)覺性自性第一義心。此心梵音肝栗大＊肝栗大宋言心謂如樹木心非念盧(18)心念盧心梵音云質多也以性自性第一義心。成就如來世(19)間出世間出世間上上法。聖慧眼入自共相(20)建立。
如所建立。不與外道論惡見共。
大慧。(21)云何外道論惡見共。
所謂自境界妄想見。不(22)覺識自心所現。分齊不通。
大慧。愚癡凡夫(23)性無性自性第一義作二見論。
復次大慧。(24)妄想三有苦滅。無知愛業縁滅。自心所現幻(25)境。隨見今當説。
(7)大慧。此是過去未來現在諸佛如來應正遍(8)知性自性第一義心。大慧。依此性自性第一(9)義心。諸佛如來畢竟得於世間出世間。諸佛(10)智慧眼同相別相諸法建立。
如所建立不(11)與外道邪見共同。
大慧。云何不與外道邪(12)見共同。
所謂分別自心境界妄想見。而不(13)覺知自心想見。
大慧。諸愚癡凡夫。無有實(14)體以爲第一義。説二見論
復次大慧。汝今諦聽我爲汝説。虚妄分別以(16)爲有物。爲斷三種苦。何等爲三。謂無知愛(17)業因縁滅。自心所見如幻境界。
大慧。此是過去未來現在(15)一切如來應正等覺。法自性第一義心。以此(16)心成就如來世間出世間最上法。以聖慧眼。(17)入自共相種種安立。
.
.
謂不知境(c19)界自分別現。
於自性第一義。見有見無而(c20)起言説。
大慧。我今當説。若了境如幻自心(c21)所現。則滅妄想三有苦及無知愛業縁。
’di dag ni blo gros chen po ’das pa daṅ | ma ’oṅs pa daṅ | da ltar gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi dṅos po’i raṅ bźin daṅ | don dam pa’i sñiṅ po yin te | dṅos po’i (2) raṅ bźin daṅ don dam pa’i sñiṅ po de daṅ ldan pas de bźin gśegs pa rnams ’jig rten pa daṅ ’jig rten las ’das pa’i mchog gi tshes raṅ daṅ spyi’i mtshan ñid du gtoṅs pa’i rnams ’phags pa’i śes rab kyi spyan gyis rnam par ’god de |
ji (3) ltar mu stegs byed pa’i smra ba daṅ | lta ba ṅan pa daṅ thun moṅ du mi ’gyur ba de ltar rnam par ’god do ||
blo gros chen po ji ltar na mu stegs byed pa’i smra ba daṅ | lta ba ṅan pa daṅ thun moṅ ma yin pa yin źe na |
’di lta ste | blo gros chen po rnam par śes pa rnams gyi bdag gi yul la (4) rnam par rtog pa’i lta ba khoṅ du ma chud pa daṅ |
bdag gi sems snaṅ ba tsam du mi ’jug pas byis pa so so’i skye bo rnams dṅos po daṅ | dṅos po med pa’i raṅ bźin don dam par lta ba gñis su smra bar gyur to ||
blo gros chen po gźan yaṅ mi śes pa daṅ | sred pa daṅ | las kyi rkyen (5) rnam par log pa | rnam par rtog pa | srid pa gsum gyi sdug bsṅal rnam par zlog pa | raṅ gi sems snaṅ ba’i yul sgyu ma rjes su mthoṅ ba bśad par bya’o ||
(40) Mahāmati, this is the self-nature, the first principle, the essence, which constitutes the being of the Tathāgatas, Arhats, Fully-Enlightened Ones of the past, present, and future, whereby, perfecting things of this world and of a world beyond this, they, by means of a noble eye of transcendental wisdom, enter into various phases of existence, individual and general, and establish them.
And what is thus established by them is not to be confused with the erroneous teachings generally held by the philosophers.
Mahāmati, what are these erroneous teachings accepted generally by the philosophers?
[Their error lies in this] that they do not recognise an objective world to be of Mind itself which is erroneously discriminated;
and, not understanding the nature of the Vijñānas which are also no more than manifestations of Mind, like simple-minded ones that they are, they cherish the dualism of being and non-being where there is but [one] self-nature and [one] first principle.
Again, Mahāmati, my teaching consists in the cessation of sufferings arising from the discrimination of the triple world; in the cessation of ignorance, desire, deed, and causality; and in the recognition that an objective world, like a vision, is the manifestation of Mind itself.
Complete text
CHAPTER ONE. RĀVANA, LORD OF LANKĀ, ASKS FOR INSTRUCTION