English
Furthermore, Those who attain Arhatship (Arhat, a saint who has attained Nirvana) are confused in their minds. The Three Vehicles (Śrāvakayāna, the Vehicle of Hearers; Pratyekabuddhayāna, the Vehicle of Solitary Buddhas; Bodhisattvayāna, the Bodhisattva Vehicle) and the One Vehicle (Ekayāna, the One Buddha Vehicle) are not vehicles as I have described them. Fools have little wisdom; the sages are far from tranquility. The Dharma gate of the highest truth (Paramārtha-dharma, the Dharma gate of ultimate truth) is far from the two teachings. Dwelling in non-existence, how can the Three Vehicles be established? All Dhyānas (Dhyāna, meditation), immeasurable and so on, and formless Samādhis (Arūpa-samādhi, formless concentrations), Perception and thought are all extinguished, and there is no mental measurement. 'Mahāmati (Mahāmati, a name)! That Icchantika (Icchantika, one who has severed their roots of goodness) is not an Icchantika. Who turns the world and liberation? Mahāmati! There are two kinds of Icchantikas: one, who abandons all roots of goodness and makes vows for beginningless beings. How does one abandon all roots of goodness? By slandering the Bodhisattva-piṭaka (Bodhisattva-piṭaka, the Bodhisattva collection) and making evil statements: ‘These are not teachings that accord with the Sūtras (Sūtra, discourses), the Vinaya (Vinaya, monastic rules), and liberation.’ Because they abandon all roots of goodness, they do not enter Parinirvana (Parinirvana, complete Nirvana). Two, Bodhisattvas, due to their original vows and skillful means, enter Parinirvana without abandoning all beings. Mahāmati! That entering of Parinirvana is called the characteristic of not entering Parinirvana. This also leads to the path of the Icchantika.' Mahāmati said to the Buddha: 'Bhagavan (Bhagavan, the Blessed One)! How is it that they ultimately do not enter Parinirvana in this case?' The Buddha said to Mahāmati: 'Bodhisattva Icchantikas, knowing that all dharmas are originally in Parinirvana, ultimately do not enter Parinirvana, and are not Icchantikas who abandon all roots of goodness. Mahāmati! Icchantikas who abandon all roots of goodness, again, due to the Buddha's divine power, sometimes generate roots of goodness. Why is that? Because the Tathagata (Tathagata, the Thus Come One) does not abandon all beings; therefore, Bodhisattva Icchantikas do not enter Parinirvana.' 'Furthermore, Mahāmati! Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas) should be skilled in the three self-natures. What are the three self-natures? They are the imagined self-nature (Parikalpita-lakṣaṇa, the nature of what is completely conceptualized), the dependent self-nature (Paratantra-lakṣaṇa, the nature of what arises dependently), and the accomplished self-nature (Pariniṣpanna-lakṣaṇa, the nature of what is perfectly accomplished). Mahāmati! The imagined self-nature arises from characteristics.' Mahāmati said to the Buddha: 'Bhagavan! How does the imagined self-nature arise from characteristics?' The Buddha said to Mahāmati: 'The dependent self-nature is the appearance of characteristics of events and things.' --------------------------------------------------------------------------------
Chinese
相，计著有二种妄想自性。如来、应供、等正觉之所建立，谓名相计著相，及事相计著相。名相计著相者，谓内外法计着。事相计著相者，谓即彼如是内外自共相计着。是名二种妄想自性相。若依若缘生，是名缘起。云何成自性？谓离名相、事相妄想，圣智所得，及自觉圣智趣所行境界，是名成自性，如来藏心。” 尔时世尊，欲重宣此义，而说偈言： “名相觉想， 自性二相， 正智如如， 是则成相。 “大慧！是名观察五法自性相经，自觉圣智趣所行境界。汝等诸菩萨摩诃萨，应当修学。 “复次，大慧！菩萨摩诃萨善观二种无我相。云何二种无我相？谓人无我，及法无我。云何人无我？谓离我我所、阴、界、入聚。无知业爱生，眼色等摄受计着生识，一切诸根自心现器身等藏，自妄想相施设显示。如河流，如种子，如灯，如风，如云，刹那展转坏。躁动如猿猴，乐不净处如飞蝇，无厌足如风火，无始虚伪习气因如汲水轮。生死趣有轮，种种身色，幻术神咒，机发像起。善彼相知，是名人无我智。云何法无我智？谓觉阴、界、入妄想相自性如，阴、界、入离我我所。阴、界、入积聚，因业爱绳缚，展转相缘，生无动摇。诸法亦尔，离自共相。不实妄想相、妄想力，是凡夫生，非圣 现代汉语译本： 相，计著有两种妄想自性。如来（Tathagata，意为如实而来者）、应供（Arhat，意为值得供养者）、等正觉（Samyaksambuddha，意为完全觉悟者）所建立的，就是名相计著相，以及事相计著相。名相计著相，指的是对内外诸法的计著。事相计著相，指的是对内外诸法各自的自相和共相的计著。这被称为两种妄想自性的相。依靠因缘而生起，这被称为缘起（Pratītyasamutpāda，意为 dependent origination）。什么是成自性呢？指的是远离名相、事相的妄想，由圣智所得，以及自觉圣智所趣向和行走的境界，这被称为成自性，如来藏心（Tathāgatagarbha，意为如来法身的蕴藏）。 这时，世尊为了再次宣扬这个意义，说了偈语： ‘名相觉想，自性二相，正智如如，是则成相。’ ‘大慧（Mahamati，菩萨名）！这被称为观察五法自性相经，是自觉圣智所趣向和行走的境界。你们这些菩萨摩诃萨（Bodhisattva-Mahāsattva，意为大菩萨），应当修学。’ ‘再次，大慧！菩萨摩诃萨应当善于观察两种无我相。什么是两种无我相？就是人无我（Pudgala-nairātmya，意为人没有实在的自我），以及法无我（Dharma-nairātmya，意为诸法没有实在的自我）。什么叫做人无我？指的是远离了我及我所（认为属于我的事物）、五阴（Skandha，意为构成个体的五种要素）、十八界（Dhātu，意为构成经验的十八种要素）、十二入（Āyatana，意为感官与对象）的聚合。由于无知、业（Karma，意为行为及其结果）、爱（Trsna，意为渴爱）而生，眼、色等摄取执着而生起意识，一切诸根（Indriya，意为感官），自心显现的器世间（Bhajana-loka，意为外在世界）等，都像仓库一样，都是自心妄想的显现和施设。就像河流，像种子，像灯，像风，像云，刹那间流转坏灭。躁动不安像猿猴，喜欢不净之处像苍蝇，永不满足像风和火，无始以来的虚伪习气就像汲水轮。生死轮回，种种身色，幻术神咒，机关发动而显现的形象。善于了解这些现象，这就是人无我智。 什么叫做是法无我智？指的是觉悟五阴、十八界、十二入的妄想相的自性是如如（Tathata，意为真如），五阴、十八界、十二入是远离我及我所的。五阴、十八界、十二入的积聚，因为业和爱的绳索束缚，辗转相缘而生，没有动摇。一切诸法也是这样，远离了自相和共相。不真实的妄想相、妄想力，是凡夫所生，不是圣者所具有的。
English
English version: ‘Appearances and attachments have two kinds of self-natures of delusion. Those established by the Tathagata (One Thus Gone), the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One) are the appearance of attachment to names and appearances, and the appearance of attachment to things. The appearance of attachment to names and appearances refers to attachment to internal and external dharmas. The appearance of attachment to things refers to attachment to the self-nature and common nature of those internal and external dharmas. These are called the two kinds of self-natures of delusion. That which arises dependently is called dependent origination (Pratītyasamutpāda). What is accomplished self-nature? It refers to the delusion of being apart from names and appearances, that which is obtained by holy wisdom, and the realm that is approached and walked by self-aware holy wisdom, this is called accomplished self-nature, the Tathāgatagarbha (Womb of the Tathagata).’ At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: ‘Names and appearances, thoughts and perceptions, the two aspects of self-nature, correct wisdom as it is, these then constitute the accomplished nature.’ ‘Mahamati (Great Wisdom, name of a Bodhisattva)! This is called the Sutra on Observing the Self-Nature of the Five Dharmas, the realm that is approached and walked by self-aware holy wisdom. You Bodhisattva-Mahāsattvas (Great Bodhisattvas) should cultivate and study it.’ ‘Furthermore, Mahamati! Bodhisattva-Mahāsattvas should be skilled at observing the two kinds of selflessness. What are the two kinds of selflessness? They are the selflessness of persons (Pudgala-nairātmya, no self of person), and the selflessness of dharmas (Dharma-nairātmya, no self of phenomena). What is the selflessness of persons? It refers to being apart from self and what belongs to self, the aggregation of the five skandhas (aggregates), the eighteen dhātus (elements), and the twelve āyatanas (sense bases). Born from ignorance, karma (action and its consequences), and craving (Trsna), the arising of consciousness is due to the grasping and attachment to eye, form, and so on. All the sense organs (Indriya), the vessel-body and other repositories manifested by one's own mind, are all manifestations and establishments of one's own deluded thoughts. Like a river, like a seed, like a lamp, like the wind, like a cloud, changing and decaying in an instant. Restless like a monkey, delighting in impure places like a fly, never satisfied like wind and fire, the beginningless false habitual energies are like a water wheel. The wheel of birth and death, various body forms, illusions, spells, and mechanical devices give rise to appearances. Being skilled at knowing these appearances, this is the wisdom of the selflessness of persons. What is the wisdom of the selflessness of dharmas? It refers to realizing that the self-nature of the deluded appearances of the skandhas, dhātus, and āyatanas is suchness (Tathata), the skandhas, dhātus, and āyatanas are apart from self and what belongs to self. The accumulation of the skandhas, dhātus, and āyatanas, bound by the ropes of karma and craving, arise through mutual conditioning, without wavering. All dharmas are also like this, apart from self-nature and common nature. Unreal deluded appearances and the power of delusion are born from ordinary beings, not possessed by sages.’ --------------------------------------------------------------------------------
Chinese
贤也，心意识五法自性离故。大慧！菩萨摩诃萨当善分别一切法无我。善法无我菩萨摩诃萨，不久当得初地菩萨无所有观。地相观察，开觉欢喜。次第渐进，超九地相，得法云地。于彼建立无量宝庄严大宝莲华王像、大宝宫殿，幻自性境界修习生，于彼而坐。同一像类诸最胜子眷属围绕，从一切佛刹来，佛手灌顶，如转轮圣王太子灌顶。超佛子地，到自觉圣法趣，当得如来自在法身。见法无我故，是名法无我相。汝等诸菩萨摩诃萨，应当修学。” 尔时，大慧菩萨摩诃萨复白佛言：“世尊！建立诽谤相，唯愿说之。令我及诸菩萨摩诃萨，离建立诽谤二边恶见，疾得阿耨多罗三藐三菩提。觉已，离常建立、断诽谤见，不谤正法。”尔时，世尊受大慧菩萨请已，而说偈言： “建立及诽谤， 无有彼心量， 身受用建立， 及心不能知， 愚痴无智慧， 建立及诽谤。” 尔时，世尊于此偈义复重显示，告大慧言：“有四种非有有建立。云何为四？谓：非有相建立、非有见建立、非有因建立、非有性建立。是名四种建立。又诽谤者，谓于彼所立无所得，观察非分而起诽谤。是名建立诽谤相。 “复次，大慧！云何非有相建立相？谓：阴、界、入非有自共相而起计着，此如是，此不异。是名 现代汉语译本： 佛陀说：‘贤者啊，因为心、意识这五法（五蕴）的自性是空性的。大慧（Mahamati）！菩萨摩诃萨（Bodhisattva-Mahasattva）应当善于分辨一切法皆无我。善于理解法无我的菩萨摩诃萨，不久就能证得初地菩萨的无所有观。观察初地的景象，开启觉悟，心生欢喜。次第渐进，超越九地之景象，证得法云地（Dharmamegha）。在那里建立无量珍宝庄严的大宝莲花王像、大宝宫殿，这是由幻化自性境界修习而生，菩萨于彼而坐。与他形象相似的诸最胜子眷属围绕，他们从一切佛刹（Buddhaksetra）而来，诸佛以手灌顶，如同转轮圣王（cakravartin）为太子灌顶。超越佛子地，到达自觉圣法的境界，将证得如来（Tathagata）自在法身。因为见到法无我，所以这称为法无我相。你们这些菩萨摩诃萨，应当修学。’ 这时，大慧菩萨摩诃萨又对佛说：‘世尊！请您解说建立和诽谤的相状，使我和诸位菩萨摩诃萨，远离建立和诽谤这两种边见，迅速证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi）。觉悟之后，远离常的建立和断的诽谤之见，不诽谤正法。’这时，世尊接受了大慧菩萨的请求，说了偈语： ‘建立及诽谤， 无有彼心量， 身受用建立， 及心不能知， 愚痴无智慧， 建立及诽谤。’ 这时，世尊对此偈语的含义再次详细阐述，告诉大慧说：‘有四种非有而有之建立。哪四种呢？即：非有相建立、非有见建立、非有因建立、非有性建立。这称为四种建立。而诽谤，是指对于他们所建立的没有获得，观察不正确而生起诽谤。这称为建立诽谤相。’ ‘再者，大慧！什么是非有相建立相呢？是指：对于阴（skandha）、界（dhatu）、入（ayatana）这些非有自相和共相的事物，却生起计着，认为‘这个是这样，这个不是那样’。这称为非有相建立相。