English
English version: Therefore, if one considers 'permanence' as neither an external nature nor the nature of impermanence, and contemplates and measures it as 'permanence,' O Mahamati! If one further considers that the external nature is not the nature of impermanence, and contemplates and measures it as 'permanence,' deeming it an inconceivable 'permanence,' yet they do not understand the aspect of the self-caused nature of this inconceivable 'permanence,' then they are far removed from attaining the realm of self-realized noble wisdom. They should not speak in this way. 'Furthermore, O Mahamati! Those Śrāvakas (disciples who learn and practice by hearing the Buddha's teachings) who fear the suffering of birth-and-death delusion and seek Nirvana (liberation) do not understand that the difference between birth-and-death and Nirvana lies in the fact that all natures of delusion are not true natures. When their future sense realms cease, they think it is Nirvana, but this is not the transformation of self-realized noble wisdom towards the Ālaya-vijñāna (storehouse consciousness). Therefore, foolish ordinary people speak of the Triyāna (Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), saying that the measure of mind tends towards nothingness. Therefore, O Mahamati! They do not know the self-mind manifested realms of the past, future, and present Tathāgatas (Buddhas), clinging to external mind-manifested realms, and thus the cycle of birth and death constantly turns. 'Furthermore, O Mahamati! All dharmas are unoriginated; this is what the past, future, and present Tathāgatas have said. Why is this? Because the self-mind manifested nature is not a nature, being apart from the arising of 'existence' and 'non-existence.' O Mahamati! All natures are unoriginated; all dharmas are like the horns of rabbits and horses, due to the unreal delusions of self-nature and delusion of foolish ordinary people. O Mahamati! All dharmas are unoriginated; for those who approach the realm of self-realized noble wisdom, the self-nature aspect of all natures is unoriginated, not the two realms deluded by those foolish people. The establishment of self-nature body and wealth tends towards the self-nature aspect. O Mahamati! As the aspects of the Ālaya-vijñāna's grasping and being grasped transform, foolish people fall into the two views of arising, abiding, and ceasing, hoping for the arising of all natures. The delusion of 'existence' and 'non-existence' arises, which is not the way of the wise and noble. O Mahamati! You should study these things. 'Furthermore, O Mahamati! There are five kinds of lineages without interruption. What are the five? They are: the Śrāvakayāna lineage without interruption, the Pratyekabuddhayāna lineage without interruption, the Tathāgatayāna lineage without interruption, the indeterminate lineage, and the distinct lineage. How is the Śrāvakayāna lineage without interruption known? If, upon hearing the teaching of attaining the individual and shared characteristics of the Skandhas (five aggregates), Dhātus (eighteen realms), and Āyatanas (twelve sense bases), and cutting off knowledge, all the pores of the body feel joyful and delighted, and one is happy to cultivate the aspect of characteristic wisdom, without cultivating the aspect of understanding arising from conditions, this is called the Śrāvakayāna lineage without interruption. The Śrāvaka without interruption, seeing the eighth ground, gives rise to afflictions.' --------------------------------------------------------------------------------
Chinese
断，习气烦恼不断。不度不思议变易死，度分段死。正师子吼：‘我生已尽，梵行已立，不受后有。’如实知，修习人无我，乃至得般涅槃觉。大慧！各别无间者，我人众生寿命长养士夫，彼诸众生作如是觉求般涅槃。复有异外道说，悉由作者。见一切性已，言：‘此是般涅槃。’作如是觉，法无我见非分，彼无解脱。大慧！此诸声闻乘无间外道种性，不出出觉。为转彼恶见故，应当修学。大慧！缘觉乘无间种性者，若闻说各别缘无间，举身毛竖悲泣流泪，不相近缘，所有不着。种种自身，种种神通，若离若合，种种变化。闻说是时，其心随入。若知彼缘觉乘无间种性已，随顺为说缘觉之乘，是名缘觉乘无间种性相。大慧！彼如来乘无间种性，有四种，谓：自性法无间种性、离自相法无间种性、得自觉圣无间种性、外刹殊胜无间种性。大慧！若闻此四事一一说时，及说自心现身财建立不思议境界时，心不惊怖者；是名如来乘无间种性相。大慧！不定种性者，谓：说彼三种时，随说而入，随彼而成。大慧！此是初治地者，谓种性建立，为超入无所有地故，作是建立。彼自觉藏者，自烦恼习净，见法无我，得三昧乐住声闻，当得如来最胜之身。” 尔时世尊，欲重宣此义，说偈言： “须陀槃那果， 往来及不 现代汉语译本：断除的是烦恼的习气，而不是所有的烦恼。他们证悟后不再经历不可思议的变易生死，而是度脱了分段生死。他们会发出真正的狮子吼：‘我的生死已经终结，清净的修行已经完成，不会再有来世。’他们如实地知晓，通过修习人无我，最终证得般涅槃的觉悟。大慧，所谓‘各别无间’，是指那些执着于我、人、众生、寿命、长养士夫等概念的众生，他们如此执着并寻求般涅槃。还有一些外道声称一切都由造物主所为，他们认为见到一切事物的本性就是般涅槃。他们如此认为，却不了解法无我的真谛，因此无法获得解脱。大慧，这些声闻乘的‘无间外道种性’，无法超越其固有的觉悟。为了转变他们的错误见解，应当努力修学。大慧，缘觉乘的‘无间种性’，如果听到‘各别缘无间’的说法，会感到全身毛发竖立，悲伤哭泣，不执着于任何因缘，包括自身的种种变化和神通，无论是分离还是结合。当他们听到这些说法时，内心会随之契入。如果了解了他们的缘觉乘‘无间种性’，就应顺应他们的根器，为他们宣说缘觉乘的教法，这就是缘觉乘‘无间种性’的特征。大慧，如来乘的‘无间种性’有四种，分别是：自性法无间种性、离自相法无间种性、得自觉圣无间种性、外刹殊胜无间种性。大慧，如果听到这四种说法中的任何一种，以及听到关于自心显现的身、财和建立不可思议境界的说法时，内心不会感到惊慌恐惧，这就是如来乘‘无间种性’的特征。大慧，不定种性的人，在听到上述三种说法时，会随所听到的而相应契入，并随之成就。大慧，这是针对初地菩萨的说法，即建立种性的概念，是为了让他们超越无所有地，所以才这样建立。那些证悟了自觉藏的人，他们的烦恼习气已经清净，见证了法无我，获得了三昧的喜乐，安住于声闻的境界，最终将获得如来最殊胜的果身。 当时，世尊为了再次宣明这个道理，说了以下偈颂： ‘须陀洹那(Sotapanna，入流果)的果位，往来和不……’
English
English version: They sever the habitual tendencies of afflictions, but not all afflictions. Having attained enlightenment, they no longer experience inconceivable transformation and death (变易死, bian yi si), but transcend the death of segments (分段死, fen duan si). They roar the true lion's roar: 'My birth is exhausted, the pure conduct is established, I will not receive future existence.' They truly know, through cultivating the non-self of persons, and eventually attain the enlightenment of Parinirvana (般涅槃, ban nie pan). Mahamati (大慧, Da Hui), the so-called 'separate without interval' refers to those beings who are attached to concepts such as 'I,' 'person,' 'sentient being,' 'lifespan,' 'nourisher,' etc. They cling to these and seek Parinirvana. There are also some non-Buddhist paths (外道, wai dao) who claim that everything is done by a creator. They say that seeing the nature of all things is Parinirvana. Thinking in this way, they do not understand the truth of the non-self of phenomena, and therefore cannot attain liberation. Mahamati, these 'uninterrupted non-Buddhist lineage' of the Sravaka Vehicle (声闻乘, sheng wen cheng) cannot transcend their inherent enlightenment. In order to transform their wrong views, one should diligently study. Mahamati, the 'uninterrupted lineage' of the Pratyekabuddha Vehicle (缘觉乘, yuan jue cheng), if they hear the saying 'separate conditioned arising without interval,' their whole body will feel goosebumps, they will weep with sorrow, and they will not be attached to any conditions, including the various transformations and supernormal powers of themselves, whether separated or combined. When they hear these sayings, their minds will enter into them. If you understand their Pratyekabuddha Vehicle 'uninterrupted lineage,' you should accord with their capacity and expound the teachings of the Pratyekabuddha Vehicle for them. This is the characteristic of the Pratyekabuddha Vehicle 'uninterrupted lineage.' Mahamati, the Tathagata Vehicle (如来乘, ru lai cheng) 'uninterrupted lineage' has four types, namely: the uninterrupted lineage of the self-nature of phenomena, the uninterrupted lineage of the separation from self-characteristics of phenomena, the uninterrupted lineage of attaining self-realized holiness, and the uninterrupted lineage of the extraordinary other Buddha-fields. Mahamati, if, when hearing any one of these four sayings, and when hearing about the manifestation of body and wealth from one's own mind and the establishment of inconceivable realms, one's mind does not feel alarmed or fearful, this is the characteristic of the Tathagata Vehicle 'uninterrupted lineage.' Mahamati, those of uncertain lineage, when hearing the above three sayings, will correspond and enter into whichever they hear, and will be accomplished accordingly. Mahamati, this is said for those on the initial ground (初地, chu di), that is, the concept of establishing lineage is established in order to allow them to transcend the ground of nothingness. Those who have realized the self-aware treasury, their habitual afflictions have been purified, they have witnessed the non-self of phenomena, they have obtained the joy of Samadhi (三昧, san mei), they abide in the realm of the Sravakas, and will eventually obtain the most excellent body of the Tathagata. At that time, the World Honored One, desiring to proclaim this meaning again, spoke the following verses: 'The fruit of Sotapanna (须陀洹那, xu tuo huan na), coming and going and not...' -------------------------------------------------------------------------------- 还， 逮得阿罗汉， 是等心惑乱。 三乘与一乘， 非乘我所说， 愚夫少智慧， 诸圣远离寂。 第一义法门， 远离于二教， 住于无所有， 何建立三乘？ 诸禅无量等， 无色三摩提， 受想悉寂灭， 亦无有心量。
Chinese
“大慧！彼一阐提非一阐提，世间、解脱谁转？大慧！一阐提有二种：一者，舍一切善根，及于无始众生发愿。云何舍一切善根？谓谤菩萨藏，及作恶言：‘此非随顺修多罗、毗尼解脱之说。’舍一切善根故，不般涅槃。二者，菩萨本自愿方便故，非不般涅槃一切众生而般涅槃。大慧！彼般涅槃，是名不般涅槃法相。此亦到一阐提趣。” 大慧白佛言：“世尊！此中云何毕竟不般涅槃？” 佛告大慧：“菩萨一阐提者，知一切法本来般涅槃已，毕竟不般涅槃，而非舍一切善根一阐提也。大慧！舍一切善根一阐提者，复以如来神力故，或时善根生。所以者何？谓如来不舍一切众生故，以是故菩萨一阐提不般涅槃。 “复次，大慧！菩萨摩诃萨，当善三自性。云何三自性？谓妄想自性、缘起自性、成自性。大慧！妄想自性从相生。” 大慧白佛言：“世尊！云何妄想自性从相生？” 佛告大慧：“缘起自性事相相，行显现事相 还， 逮得阿罗汉（Arhat，已证得涅槃的圣者），是等心惑乱。 三乘（Śrāvakayāna，声闻乘；Pratyekabuddhayāna，缘觉乘；Bodhisattvayāna，菩萨乘）与一乘（Ekayāna，唯一佛乘），非乘我所说， 愚夫少智慧，诸圣远离寂。 第一义法门（Paramārtha-dharma，最高真理的法门），远离于二教， 住于无所有，何建立三乘？ 诸禅（Dhyāna，禅定）无量等，无色三摩提（Arūpa-samādhi，无色界定）， 受想悉寂灭，亦无有心量。 ‘大慧（Mahāmati，人名）！彼一阐提（Icchantika，断绝善根的人）非一阐提，世间、解脱谁转？大慧！一阐提有二种：一者，舍一切善根，及于无始众生发愿。云何舍一切善根？谓谤菩萨藏（Bodhisattva-piṭaka，菩萨藏），及作恶言：‘此非随顺修多罗（Sūtra，经）、毗尼（Vinaya，戒律）解脱之说。’舍一切善根故，不般涅槃（Parinirvana，完全的涅槃）。二者，菩萨本自愿方便故，非不般涅槃一切众生而般涅槃。大慧！彼般涅槃，是名不般涅槃法相。此亦到一阐提趣。’ 大慧白佛言：‘世尊（Bhagavan，佛的尊称）！此中云何毕竟不般涅槃？’ 佛告大慧：‘菩萨一阐提者，知一切法本来般涅槃已，毕竟不般涅槃，而非舍一切善根一阐提也。大慧！舍一切善根一阐提者，复以如来神力故，或时善根生。所以者何？谓如来不舍一切众生故，以是故菩萨一阐提不般涅槃。 ‘复次，大慧！菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨），当善三自性。云何三自性？谓妄想自性（Parikalpita-lakṣaṇa，遍计所执性）、缘起自性（Paratantra-lakṣaṇa，依他起性）、成自性（Pariniṣpanna-lakṣaṇa，圆成实性）。大慧！妄想自性从相生。’ 大慧白佛言：‘世尊！云何妄想自性从相生？’ 佛告大慧：‘缘起自性事相相，行显现事相