2.54.妄想自性、分別、通相-十二種

 2.54.妄想自性、分別、通相-十二種
punar aparaṃ mahāmate parikalpita-svabhāva-prabheda-naya-lakṣaṇam upadekṣyāmo
Further, Mahāmati, I will tell you about the various features of the false imagination (parikalpita);
【求譯】復次，大慧！今當說妄想自性、分別、通相。
【菩譯】復次，大慧！我爲汝說虛妄分別法體、差別相。
【實譯】復次，大慧！我今當說妄計自性、差別相。
(*了解這三個內容，可以有下面六個利益。)
yena parikalpita-svabhāva-prabheda-naya-lakṣaṇena suprativibhāga-viddhena tvaṃ ca anye ca bodhisattvā mahāsattvā vikalpa-kalpa-rahitāḥ
and when you and the Bodhisattva-Mahāsattvas are well acquainted with each of them in its specific form, you will get away from discrimination;
【求譯】若妄想自性、分別、通相善分別，汝及餘菩薩摩訶薩，1)離妄想，
【菩譯】汝及諸菩薩摩訶薩，善分別、知虛妄法體、差別之相，離分別、所分別法。
【實譯】令汝及諸菩薩摩訶薩善知此義，超諸妄想。
(*若由於善分別、通達妄想自性、分別、通相，汝及餘菩薩摩訶薩，1)離妄想，)

pratyātmārya-sva-gati-tīrthya-naya-gati-su-dṛṣṭa-buddhayo (*128)
and seeing well and knowing the way of inner realisation by noble wisdom and also the ways of speculation by the philosophers, (128)  
【求譯】2)到自覺聖、3)外道通趣，善見、覺。
【菩譯】善知自身內修行法，遠離外道。
【實譯】證聖智境，知外道法。
(*善見、知道2)以聖智內覺的方式，3)外道理論的方式。)

grāhya-grāhaka-vikalpa-prahīṇāḥ
you will cast off discriminations such as grasped and grasping,
【求譯】4)攝、所攝妄想斷。
【菩譯】能取、可取境界，遠離種種虛妄。
【實譯】遠離能取、所取分別。
(*斷除能取、所取的妄想)

paratantra-vividha-vicitra-lakṣaṇaṃ parikalpita-svabhāvākāraṃ na prativikalpayiṣyanti |  
and will not be induced to discriminate in respect to the multiple aspects of relativity-knowledge (paratantra), as well as the forms of the false imagination.  
【求譯】5)緣起種種相、6)妄想自性行，不復妄想。
【菩譯】分別因緣法體相，遠離已，不復分別虛妄之相。
【實譯】於依他起種種相中，不更取著妄所計相。
(*對於依他起的種種相、6)妄想的自性行相，將不會妄想。)

tatra mahāmate katamat parikalpita-svabhāva-prabheda-naya-lakṣaṇam? yaduta abhilāpa-vikalpo ’bhidheya-vikalpo lakṣaṇa-vikalpo ’rtha-vikalpaḥ svabhāva-vikalpo hetu-vikalpo dṛṣṭi-vikalpo yukti-vikalpa utpāda-vikalpo ’nutpāda-vikalpaḥ saṃbandha-vikalpo bandhābandha-vikalpaḥ |  etan mahāmate parikalpita-svabhāva-prabheda-naya-lakṣaṇam ||
What are the various features of the false imagination, Mahāmati? They are the discriminations as regards (1) words (abhilāpa), (2) meaning, (3) individual marks, (4) property, (5) self-nature, (6) cause, (7) philosophical views, (8) reasoning, (9) birth, (10) no-birth, (11) dependence, and (12) bondage and emancipation.  These, Mahāmati, are the various features of the false imagination.
【求譯】大慧，云何妄想自性、分別、通相？謂言說妄想，所說事妄想，相妄想，利妄想，自性妄想，因妄想，見妄想，成妄想，生妄想，不生妄想，相續妄想，縛不縛妄想。是名妄想自性、分別、通相。
【菩譯】大慧，何者虛妄分別法體、差別之相？大慧，虛妄分別自體、差別相有十二種。何等爲十二？一者、言語分別；二者、可知分別；三者、相分別；四者、義分別；五者、實體分別；六者、因分別；七者、見分別；八者、建立分別；九者、生分別；十者、不生分別；十一者、和合分別；十二者、縛不縛分別。大慧，是名分別自體相、差別法相。
【實譯】大慧，云何妄計自性、差別相？所謂言說分別，所說分別，相分別，財分別，自性分別，因分別，見分別，理分別，生分別，不生分別，相屬分別，縛解分別。大慧，此是妄計自性差別相。

tatra mahāmate abhilāpa-vikalpaḥ katamaḥ? yaduta vicitra-svara-gīta-mādhuryābhiniveśaḥ |  eṣa mahāmate abhilāpa-vikalpaḥ |  
Now, Mahāmati, what is the discrimination of words? That is the becoming attached to various sweet voices and singing  this is the discrimination as regards words.  
【求譯】1)大慧，云何言說妄想？謂種種妙音、歌詠之聲、美樂計著，是名言說妄想。
【菩譯】大慧，言語分別者，謂樂著種種言語、美妙音聲。大慧，是名言語分別。
【實譯】云何言說分別？謂執著種種美妙音、詞，是名言說分別。
(*大慧，云何言說妄想？謂對於種種妙音、歌詠之聲、美樂，計著，是名言說妄想。)

tatra mahāmate abhidheya-vikalpaḥ katamaḥ? yaduta asti tat kiṃcid abhidheya-vastu svabhāvakam ārya-jñāna-gati-gamyaṃ yad āśrityābhilāpaḥ pravartate iti vikalpayati |  
What is the discrimination of meaning? It is the discrimination by which one imagines that words rise depending on whatever subjects they express, and which subjects one regards as self-existent and belonging to the realisation of noble wisdom.  
【求譯】2)大慧，云何所說事妄想？謂1)有所說事、2)自性、3)聖智所知，依彼而生言說，妄想，是名所說事妄想。
【菩譯】大慧，可知分別者，謂作是思惟應有前法實事之相，聖人修行知，依彼法，而生言語。如是分別，大慧，是名可知分別。
【實譯】云何所說分別？謂執有所說事，是聖智所證境，依此起說，是名所說分別。
(*大慧，云何所說事妄想？謂1)任何所說事、2)自性、3)屬於聖智所知，依據彼，而生言說，妄想，是名所說事妄想。)

tatra lakṣaṇa-vikalpaḥ katamaḥ? yaduta tasminn evābhidheye mṛga-tṛṣṇākhye lakṣaṇa-vaicitryābhiniveśena abhiniveśate yaduta uṣṇa-drava-cala-kaṭhina-lakṣaṇāt sarva-bhāvān vikalpayati |  
What is the discrimination of individual marks? It is to imagine in whatever is denoted by words the multitudinousness of individual marks which are like a mirage, and, clinging tenaciously to them, to discriminate all things according to these categories: warmth, fluidity, motility, and solidity.
【求譯】3)大慧，云何相妄想？謂卽彼所說事，如鹿渴想，種種計著，而計著，謂堅、濕、煖、動相，一切性妄想，是名相妄想。
【菩譯】大慧，相分別者，謂卽彼可知境界中，熱、濕、動、堅種種相，執以爲實，如空陽焰，諸禽獸見生於水想。大慧，是名相分別。
【實譯】云何相分別？謂卽於彼所說事中，如渴獸想，分別執著堅濕煖動等一切諸相，是名相分別。
(*謂卽於彼所說事，如鹿渴想，由於種種相計著，而計著，謂因為堅、濕、煖、動相，妄想一切法，是名相妄想。)

tatra artha-vikalpaḥ katamaḥ? yaduta suvarṇa-rūpya-vividha-ratna-artha-viṣaya-abhilāpaḥ |  
What is the discrimination of property? It is to desire a state of wealth such as gold, silver, and various precious stones.
【求譯】4)大慧，云何利妄想？謂樂種種金、銀、珍寶，是名利妄想。
【菩譯】大慧，義分別者，謂樂金、銀等種種實境界。大慧，是名義分別。
【實譯】云何財分別？謂取著種種金、銀等寶，而起言說。是名財分別。
(*大慧，云何利妄想？謂對於種種金、銀、珍寶，而起言說，是名利妄想。)

tatra svabhāva-vikalpaḥ katamaḥ? yaduta bhāva-svabhāva-avadhāraṇam idam evam idaṃ nānyatheti tīrthya-vikalpa-dṛṣṭyā vikalpayanti |  
What is the discrimination of self-nature? It is to make discrimination according to the imaginary views of the philosophers in reference to the self-nature of all things (129) which they stoutly maintain, saying, "This is just it, and there is no other."  
【求譯】5)大慧，云何自性妄想？謂自性持此如是不異，惡見妄想。是名自性妄想。
【菩譯】大慧，自體分別者，謂專念有法自體形相，此法如是如是不異，非正見見分別。大慧，是名自體分別。
【實譯】云何自性分別？謂以惡見如是分別此自性，決定非餘。是名自性分別。
(*大慧，云何自性妄想？謂由於外道的妄想見，對於一切法的自性，決定，而說：此如是，此不異。是名自性妄想。)

tatra hetu-vikalpaḥ katamaḥ? yaduta yad yena hetu-pratyayena sad-asator vibhajyate hetu-lakṣaṇa-utpattitaḥ sa hetu-vikalpaḥ |  
What is the discrimination of cause? That is, to distinguish the notion of causation in reference to being and non-being and to imagine that there are cause-signs—this is the discrimination of cause.
【求譯】6)大慧，云何因妄想？謂若因、若緣，有、無分別，因相生，是名因妄想。
【菩譯】大慧，因分別者，謂何等何等因，何等何等緣，有、無了別，因相生，了別相。大慧，是名因分別。
【實譯】云何因分別？謂於因、緣，分別有、無，以此因相而能生故。是名因分別。
(*大慧，云何因妄想？謂關於有、無，分別因、緣，因相就生起，是名因妄想。)

tatra dṛṣṭi-vikalpaḥ katamaḥ? yaduta nāsty-astitva-ekatva-anyatva-ubhaya-anubhaya-kudṛṣṭi-tīrthya-vikalpa-abhiniveśaḥ |  (53,1)
 What is the discrimination of philosophical views? That means getting attached to the philosophers' wrong views and discriminations concerning such notions as being and non-being, oneness and otherness, bothness and not-bothness.  
 【求譯】7)大慧，云何見妄想？謂有、無、一、異、俱、不俱惡見，外道妄想、計著妄想，是名見妄想。
【菩譯】大慧，見分別者，謂有、無、一、異、俱、不俱邪見，外道執著、分別。大慧，是名見分別。
【實譯】云何見分別？謂諸外道惡見，執著有、無、一異、俱、不俱等，是名見分別。
(*大慧，云何見妄想？謂對於有、無、一、異、俱、不俱的惡見、外道妄想，計著，是名見妄想。)

tatra yukti-vikalpaḥ katamaḥ? yaduta ātma-ātmīya-lakṣaṇa-yukti-vigraha-upadeśaḥ |  
What is the discrimination of reasoning? It means the teaching whose reasoning is based on the grasping of the notion of an ego-substance and what belongs to it.  
【求譯】8)大慧，云何成妄想？謂我、我所想，成決定論，是名成妄想。
【菩譯】大慧，建立分別者，謂取我、我所相，說虛妄法。大慧，是名建立分別。
【實譯】云何理分別？謂有執著我、我所相，而起言說，是名理分別。
(*大慧，云何道理妄想？謂對於我、我所相的道理、決定的解釋，這種論說，是名道理妄想。)

tatra utpāda-vikalpaḥ katamaḥ? yaduta pratyayaiḥ sad-asator bhāvasya utpāda-abhiniveśaḥ |
What is the discrimination of birth? It means getting attached to the notion that things come into existence and go out of it according to causation.  
【求譯】9)大慧，云何生妄想？謂緣有、無性生，計著，是名生妄想。
【菩譯】大慧，生分別者，謂依衆緣，有、無法中，生執著心。大慧，是名生分別。
【實譯】云何生分別？謂計諸法若有、若無，從緣而生，是名生分別。
(*大慧，云何生妄想？謂由於眾緣，有、無法的生起，計著，是名生妄想。)

tatra anutpāda-vikalpaḥ katamaḥ? yaduta anutpanna-pūrvāḥ sarva-bhāvā abhūtvā pratyayair bhavanty ahetu-śarīrāḥ |  
What is the discrimination of no-birth? It is to discriminate that all things are from the beginning unborn, that the causeless substances which were not, come into existence by reason of causation.  
 【求譯】10)大慧，云何不生妄想？謂一切性本無生，無種，因緣生，無因身。是名不生妄想。
【菩譯】大慧，不生分別者，謂一切法本來不生，以本無故，依因緣有，而無因果。大慧，是名無生分別。
【實譯】云何不生分別？謂計一切法本來不生，未有諸緣而先有體，不從因起。是名不生分別。
(*大慧，云何不生妄想？1)謂一切法，本來不生。2)無因的身，未有，由於眾緣而生，是名不生妄想。)

tatra saṃbandha-vikalpaḥ katamaḥ? yaduta saha saṃbadhyate suvarṇa-tantuvat |  
What is the discrimination of dependence? It means the mutual dependence of gold and the filament [which is made of gold].  
【求譯】11)大慧，云何相續妄想？謂彼俱相續，如金、縷，是名相續妄想。
【菩譯】大慧，和合分別者，謂何等何等法和合，如金、縷共；何等何等法和合，如金、縷和合。大慧，是名和合分別。
【實譯】云何相屬分別？謂此與彼遞相繫屬，如針與線，是名相屬分別。
(*大慧，云何相屬妄想？謂此與彼遞相繫屬，如針與線，是名相屬妄想。)

tatra bandha-abandha-vikalpaḥ katamaḥ? yaduta bandha-hetu-bandhya-abhiniveśavat |  yathā puruṣaḥ pāśa-saṃyogād rajju-granthiḥ kriyate mucyate ca |  
What is the discrimination of bondage and emancipation? It is like imagining that there is something bound because of something binding  as in the case of a man who by the help of a cord ties a knot or loosens it.  
【求譯】12)大慧，云何縛、不縛妄想？謂縛因緣計著，如士夫方便，若縛、若解，是名縛、不縛妄想。
【菩譯】大慧，縛、不縛分別者，謂縛因執著如所縛。大慧，如人方便結繩作結，結已還解。大慧，是名縛、不縛分別。
【實譯】云何縛、解分別？謂執因能縛，而有所縛，如人以繩方便力故，縛已，復解，是名縛解分別。
(*大慧，云何縛、不縛妄想？謂如同計著因為能縛，而有所縛。譬如人因為繩的連結，結繩作結，結已還解。是名縛不縛妄想。)

evaṃ mahāmate parikalpita-svabhāva-prabheda-naya-lakṣaṇam, yasmin parikalpita-svabhāva-prabheda-naya-lakṣaṇe sarva-bāla-pṛthag-janā abhiniviśante |  sad-asataḥ
These, Mahāmati, are the various features of the false imagination, to which all the ignorant and simple-minded ones cling, imagining that things are or are not.  
【求譯】於此妄想自性、分別、通相，一切愚夫計著有、無。
【菩譯】大慧，是名虛妄分別法體、差別之相，以此虛妄分別法體、差別之相，一切凡夫執著有、無故。
【實譯】大慧，此是妄計性差別相，一切凡愚於中，執著若有、若無。
(*大慧！這些就是，妄想自性、分別、通相。對於這些妄想自性、分別、通相，一切愚夫計著有、無。)

paratantra-abhiniveśa-abhiniviṣṭā mahāmate parikalpita-svabhāva-vaicitryam abhiniviśante |
Those attached to the notion of relativity are attached to the notion of multitudinousness of things rising from the false imagination.  
【求譯】大慧，計著緣起而計著者，種種妄想計著自性。
【菩譯】執著法相種種因緣。是故，大慧，分別法體、差別之相，見種種法執著爲實。
【實譯】大慧，於緣起中，執著種種妄計自性。

māyā-āśraya-vaicitrya-darśana-vad anya-māyā-darśana-buddhyā bālair vikalpyante |  (*130)
It is like seeing varieties of objects depending on Māyā, but these varieties thus revealing themselves are discriminated by the ignorant as something other than Māyā itself according to their way of thinking.  (130)
【求譯】如幻示現種種之身，凡夫妄想，見種種異幻。
【菩譯】如依於幻見種種事，凡夫分別，知異於幻有如是法。
【實譯】如依於幻見種種物，凡愚分別，見異於幻。

māyā ca mahāmate vaicitryān nānyā nānanyā |  
Now, Mahāmati, Māyā and varieties of objects are neither different nor one.
【求譯】大慧，幻與種種，非異、非不異。
【菩譯】大慧，我於種種法中，不異幻說，亦非不異。
【實譯】大慧，幻與種種，非異、非不異。

yady anyā syāt, vaicitryaṃ māyā-hetukaṃ na syāt |  
If they were different, varieties of objects would not have Māyā for their cause.  
【求譯】若異者，幻非種種因。
【菩譯】何以故？若幻異於種種法者，不應因幻而生種種。
【實譯】若異者，應幻非種種因。

athānanyā syāt, vaicitryān māyā-vaicitryayor vibhāgo na syāt |  sa ca dṛṣṭo vibhāgaḥ |  tasmān nānyā nānanyā |  
If Māyā were one with varieties of objects, there would be no distinction between the two,  but as there is the distinction these two  —Māyā and varieties of objects—are neither one nor different.  
【求譯】若不異者，幻與種種無差別，而見差別。是故，非異，非不異。
【菩譯】若幻卽是種種法者，不應異見此是幻、此是種種，而見差別。是故我說不異、非不異。
【實譯】若一者，幻與種種應無差別，然見差別。是故，非異、非不異。

ata etasmāt kāraṇān mahāmate tvayā anyaiś ca bodhisattvair mahāsattvair māyā nāsty-astitvena nābhiniveṣṭavyā ||
For this reason you and the Bodhisattva-Mahāsattvas should never give yourselves up to the notion of being and non-being.
【求譯】是故，大慧，汝及餘菩薩摩訶薩，如幻緣起妄想自性，異、不異、有、無，莫計著。
【菩譯】是故，大慧，汝及諸菩薩摩訶薩，莫分別幻有實、無實。
【實譯】大慧，汝及諸菩薩摩訶薩，於幻有、無，不應生著。