English
English version Habitual Vāsanā-vikalpa (habitual thought-constructions). Mahamati! This is the arising of the self-nature aspect of Vikalpa (discrimination). Mahamati! This is called according to the Buddha's teaching. Mahamati! Dharma-Buddha (法佛) refers to establishing and performing in the realm of self-realized sages, apart from the self-nature aspect of the mind. Mahamati! Nirmāṇa-Buddha (化佛) refers to expounding dāna (布施, giving), śīla (持戒, morality), kṣānti (忍辱, patience), vīrya (精进, vigor), dhyāna (禅定, meditation), and the wisdom (prajñā) of the mind. It is about being apart from the skandha (五阴, aggregates), āyatana (十二界, sense-fields), and dhātu (十八入, elements), liberating from the discrimination of the aspect of consciousness. Observing and establishing, transcending the views of external paths and the views of the formless realm. Mahamati! Furthermore, Dharma-Buddha refers to being apart from clinging, the object of clinging being apart, the extinction of all root-measures and aspects of actions, not being the realm clung to by ordinary people, Śrāvakas (声闻, hearers), Pratyekabuddhas (缘觉, solitary realizers), and external paths who cling to the aspect of self, but establishing in the ultimate differentiated aspect of self-realized sages. Therefore, Mahamati! Regarding the differentiated aspect of self-realized sages, one should diligently study and practice, and what appears in one's own mind should be eliminated. 'Furthermore, Mahamati! There are two kinds of Śrāvakayāna (声闻乘, Hearer Vehicle) aspects of thorough understanding and discrimination, namely: obtaining the differentiated aspect of self-realized sages, and clinging to the self-nature aspect of self-nature Vikalpa (discrimination). What is called a Śrāvaka who obtains the differentiated aspect of self-realized sages? It refers to the realm of anitya (无常, impermanence), duḥkha (苦, suffering), śūnyatā (空, emptiness), and anātman (无我, no-self). The satya (真谛, truth) is detachment from desire and quiescence, cessation of the self-aspect and common aspect of the skandhas, āyatanas, and dhātus, knowing the external indestructible aspect as it is, the mind attains quiescence. After the mind attains quiescence, through dhyāna, vimoksha (解脱, liberation) samādhi (三昧, concentration), mārga-phala (道果, path and fruit) samyak-pratīpatti (正受, right attainment) liberation, but not being apart from vāsanā (习气, habit energy), inconceivable transformation and death, obtaining the Śrāvaka who dwells in the bliss of self-realized sages; this is called a Śrāvaka who obtains the differentiated aspect of self-realized sages. Mahamati! A Bodhisattva-mahāsattva (菩萨摩诃萨, great being bodhisattva) who obtains the bliss of the differentiated aspect of self-realized sages does not take delight in the bliss of cessation, but considers sentient beings and the original vows and does not realize it. Mahamati! This is called the bliss of the Śrāvaka who obtains the differentiated aspect of self-realized sages. A Bodhisattva-mahāsattva should not study that bliss of obtaining the differentiated aspect of self-realized sages. Mahamati! What is called a Śrāvaka who clings to the self-nature aspect of self-nature Vikalpa? It is what is called the four great elements (mahābhūta): blue, yellow, red, white, solid, wet, warm, moving, not the self-aspect and common aspect produced by creation. The foremost and virtuous ones speak of it, and having seen it, they give rise to self-nature Vikalpa regarding those. A Bodhisattva-mahāsattva should know and abandon those, and following entering into dharma-nairātmya (法无我, no-self of phenomena), extinguish the view of the aspect of person-nairātmya (人无我, no-self of person), gradually continuing through the various bhūmis (地, grounds).' --------------------------------------------------------------------------------
Chinese
建立；是名诸声闻性妄想自性计著相。” 尔时，大慧菩萨摩诃萨白佛言：“世尊！世尊所说常及不思议，自觉圣趣境界及第一义境界。世尊！非诸外道所说常不思议因缘耶？” 佛告大慧：“非诸外道因缘得常不思议。所以者何？诸外道常不思议，不因自相成。若常不思议不因自相成者，何因显现常不思议？ “复次，大慧！不思议若因自相成者，彼则应常。由作者因相故，常不思议不成。大慧！我第一义常不思议。第一义因相成，离性非性，得自觉相故有相。第一义智因故，有因离性非性故。譬如无作虚空，涅槃灭尽故常。如是，大慧！不同外道常不思议论。如是，大慧！此常不思议，诸如来自觉圣智所得，是故常不思议自觉圣智所得应得修学。 “复次，大慧！外道常不思议，无常性。异相因故，非自作因相力故常。 “复次，大慧！诸外道常不思议，于所作性非性无常，见已思量计常。大慧！我亦以如是因缘所作者性非性无常，见已，自觉圣境界，说彼常无因。大慧！若复诸外道，因相成常不思议，因自相性非性，同于兔角。此常不思议，但言说妄想。诸外道辈，有如是过。所以者何？谓但言说妄想，同于兔角，自因相非分。大慧！我常不思议，因自觉得相故，离所作性非性 现代汉语译本：建立，这就是所谓的声闻（Śrāvaka，听闻佛法而证悟者）的虚妄分别，执着于自性的表现。 这时，大慧菩萨摩诃萨（Mahāsattva， महानसत्त्व，伟大的菩萨）对佛说：‘世尊！您所说的常与不可思议，是自觉圣趣的境界以及第一义（Paramārtha， परमार्थ，最高的真理）的境界。世尊！难道不是外道所说的常与不可思议的因缘吗？’ 佛告诉大慧：‘不是外道所说的因缘能得到常与不可思议。为什么呢？因为外道的常与不可思议，不是依靠自身体性而成立的。如果常与不可思议不是依靠自身体性而成立，那么依靠什么来显现常与不可思议呢？’ ‘再者，大慧！如果不可思议是依靠自身体性而成立的，那么它就应该是常。由于有作者的因缘相，所以常与不可思议不能成立。大慧！我的第一义是常与不可思议的，第一义依靠因相而成立，远离了自性与非自性，因为证得自觉之相所以有相。第一义智是因，所以有因，远离了自性与非自性。譬如无为的虚空，因为涅槃（Nirvana， निर्वाण，寂灭）灭尽所以是常。像这样，大慧！不同于外道的常与不可思议的理论。像这样，大慧！这常与不可思议，是诸如来（Tathāgata，तथागत，如实而来者）自觉圣智所证得的，因此常与不可思议的自觉圣智所得应该修学。’ ‘再者，大慧！外道的常与不可思议，没有常的体性。因为有异相的因缘，不是自身作为因相的力量所以是常。’ ‘再者，大慧！诸外道的常与不可思议，对于所作的自性与非自性是无常的，见到后思量计度为常。大慧！我也是以这样的因缘，所作者的自性与非自性是无常的，见到后，自觉圣境界，说它是常而无因。大慧！如果外道依靠因相成立常与不可思议，因自身体性的自性与非自性，如同兔角一样。这常与不可思议，只是言说的虚妄分别。这些外道之辈，有这样的过失。为什么呢？因为只是言说的虚妄分别，如同兔角一样，自身因相没有分。大慧！我的常与不可思议，因为自觉而得相，远离了所作的自性与非自性。’
English
English version: 'Establishment; this is called the characteristic of clinging to the self-nature of the discrimination of the Śrāvakas (श्रावक, hearers of the Dharma).' At that time, the Mahāsattva (महासत्त्व, great being) Mahāmatī (महामति) said to the Buddha: 'World Honored One! What you have spoken of as permanence and inconceivability is the realm of self-realized noble wisdom and the realm of the highest meaning (Paramārtha, परमार्थ). World Honored One! Is it not the permanence and inconceivable causes and conditions spoken of by the non-Buddhists?' The Buddha said to Mahāmatī: 'The permanence and inconceivability of the non-Buddhists are not obtained through causes and conditions. Why is that? Because the permanence and inconceivability of the non-Buddhists are not established by their own nature. If permanence and inconceivability are not established by their own nature, then by what are permanence and inconceivability manifested?' 'Furthermore, Mahāmatī! If inconceivability were established by its own nature, then it should be permanent. Because of the cause and condition of a maker, permanence and inconceivability cannot be established. Mahāmatī! My highest meaning is permanent and inconceivable. The highest meaning is established by the cause and condition of the characteristic, being apart from self-nature and non-self-nature, and having characteristics because of attaining the characteristic of self-realization. The wisdom of the highest meaning is the cause, therefore there is a cause, being apart from self-nature and non-self-nature. It is like uncreated space, which is permanent because of Nirvana (निर्वाण, extinction) and cessation. Thus, Mahāmatī! It is different from the non-Buddhist theories of permanence and inconceivability. Thus, Mahāmatī! This permanence and inconceivability is attained by the self-realized noble wisdom of the Tathāgatas (तथागत, thus-gone ones), therefore the self-realized noble wisdom of permanence and inconceivability should be studied and practiced.' 'Furthermore, Mahāmatī! The permanence and inconceivability of the non-Buddhists do not have the nature of permanence. Because of the cause and condition of different characteristics, it is not permanent by the power of its own cause and condition.' 'Furthermore, Mahāmatī! The permanence and inconceivability of the non-Buddhists, regarding the self-nature and non-self-nature of what is made, are impermanent, and having seen them, they contemplate and consider them to be permanent. Mahāmatī! I also, with such causes and conditions, having seen that the self-nature and non-self-nature of what is made are impermanent, self-realize the realm of noble wisdom and say that it is permanent and without cause. Mahāmatī! If the non-Buddhists establish permanence and inconceivability through causes and conditions, based on the self-nature and non-self-nature of their own nature, it is like a rabbit's horn. This permanence and inconceivability is merely the discrimination of speech. These non-Buddhists have such faults. Why is that? Because it is merely the discrimination of speech, like a rabbit's horn, and their own cause and condition have no share. Mahāmatī! My permanence and inconceivability attain characteristics because of self-realization, being apart from the self-nature and non-self-nature of what is made.' --------------------------------------------------------------------------------
Chinese
故。常非外性非性无常，思量计常。大慧！若复外性非性无常，思量计常不思议常，而彼不知常不思议自因之相，去得自觉圣智境界相远。彼不应说。 “复次，大慧！诸声闻畏生死妄想苦而求涅槃，不知生死、涅槃差别一切性妄想非性。未来诸根境界休息，作涅槃想，非自觉圣智趣藏识转。是故，凡愚说有三乘，说心量趣无所有。是故，大慧！彼不知过去未来现在诸如来自心现境界，计着外心现境界，生死轮常转。 “复次，大慧！一切法不生，是过去未来现在诸如来所说。所以者何？谓自心现性非性，离有非有生故。大慧！一切性不生，一切法如兔马等角，愚痴凡夫不实妄想自性妄想故。大慧！一切法不生，自觉圣智趣境界者，一切性自性相不生，非彼愚夫妄想二境界。自性身财建立趣自性相。大慧！藏识摄、所摄相转，愚夫堕生住灭二见，悕望一切性生。有非有妄想生，非贤圣也。大慧！于彼应当修学。 “复次，大慧！有五无间种性。云何为五？谓：声闻乘无间种性、缘觉乘无间种性、如来乘无间种性、不定种性、各别种性。云何知声闻乘无间种性？若闻说得阴、界、入自共相断知时，举身毛孔熙怡欣悦及乐修相智，不修缘起发悟之相，是名声闻乘无间种性。声闻无间，见第八地，起烦恼 现代汉语译本：因此，如果认为‘常’不是外在的自性，也不是无常的自性，而思量计度为‘常’，大慧！如果又认为外在的自性不是无常的自性，而思量计度为‘常’，认为那是不可思议的‘常’，但他们却不知道‘常’的不可思议的自因之相，那就离证得自觉圣智的境界相去甚远。他们不应该这样说。 ‘再者，大慧！那些声闻（Śrāvaka，听闻佛法而修行的弟子）因为畏惧生死妄想的痛苦而寻求涅槃（Nirvana，解脱），却不知道生死和涅槃的差别在于一切自性的妄想并非真实自性。他们未来诸根境界止息，就以为是涅槃，这不是自觉圣智趋向阿赖耶识（Ālaya-vijñāna，藏识）的转变。因此，凡夫愚人说有三乘（Triyāna，声闻乘、缘觉乘、菩萨乘），说心量趋向于空无所有。所以，大慧！他们不知道过去、未来、现在诸如来（Tathāgata，佛）的自心显现境界，执着于外在的心显现境界，生死轮回因此不断运转。 ‘再者，大慧！一切法不生，这是过去、未来、现在诸如来所说的。为什么呢？因为自心显现的自性不是自性，远离了‘有’和‘非有’的生起。大慧！一切自性不生，一切法就像兔子和马等长角一样，是愚痴凡夫不真实的妄想自性和妄想的缘故。大慧！一切法不生，自觉圣智趋向境界的人，一切自性的自性相不生，而不是那些愚夫妄想的二种境界。自性身财建立趋向自性相。大慧！阿赖耶识的能摄和所摄之相转变，愚夫堕入生、住、灭二种见解，希望一切自性生起。‘有’和‘非有’的妄想生起，不是贤圣之人。大慧！对于这些，你们应当修学。 ‘再者，大慧！有五种无间种性。哪五种呢？就是：声闻乘无间种性、缘觉乘无间种性、如来乘无间种性、不定种性、各别种性。如何知道是声闻乘无间种性呢？如果听闻说得到阴（Skandha，五蕴）、界（Dhātu，十八界）、入（Āyatana，十二入）的自相和共相，断除认知时，全身毛孔都感到喜悦和快乐，并且乐于修习相智，不修习缘起发悟之相，这就是声闻乘无间种性。声闻无间，见到第八地，生起烦恼。