English
English version: All is unrecordable; thus, He reveals. The nature distinguished by Perfect Enlightenment is unattainable, Because it is apart from expression, therefore it is said to be without self-nature.' Then, Mahamati (Great Wisdom) Bodhisattva-Mahasattva (Great Being) further said to the Buddha: 'World Honored One! I beseech you to explain the differences and common characteristics of the Srota-apannas (Stream-enterers), and the path to Srota-apanna. If a Bodhisattva-Mahasattva is skilled in understanding the differences and common characteristics of the path to Srota-apanna, as well as the expedient aspects of Sakrdagamins (Once-returners), Anagamins (Non-returners), and Arhats (Worthy Ones), and after distinguishing them, teaches the Dharma to sentient beings accordingly. That is, understanding the two aspects of no-self and the purification of the two hindrances, transcending the aspects of the various grounds, ultimately penetrating and attaining the inconceivable ultimate realm of the Tathagatas (Thus Come Ones). Like a mani jewel of various colors, they are skilled in benefiting all sentient beings, nourishing and supporting all with the inexhaustible body and wealth of all Dharma realms.' The Buddha said to Mahamati: 'Listen attentively, listen attentively! Reflect upon it well. Now I will explain it to you.' Mahamati said to the Buddha: 'Excellent, World Honored One! I will listen and receive.' The Buddha said to Mahamati: 'There are three kinds of differences in Srota-apannas and the fruits of Srota-apanna. What are the three? They are lower, middle, and upper. The lower Srota-apanna experiences a maximum of seven rebirths; the middle Srota-apanna experiences three to five rebirths before attaining Parinirvana (Complete Nirvana); the upper Srota-apanna attains Parinirvana in that very life. These three have three fetters, lower, middle, and upper. What are the three fetters? They are self-view (Satkayadristi, the view of the five aggregates as self), doubt (Vicikitsa, doubt about the Three Jewels), and clinging to rules and rituals (Silavrataparamarsa, attachment to incorrect precepts and ascetic practices). These three fetters, through increasingly superior progress, can lead to the attainment of Arhatship. Mahamati! There are two kinds of self-view: innate and conceptual. Like dependent origination conceptualization, self-nature conceptualization. For example, relying on dependent origination self-nature, various conceptual self-natures, attachment arises. Because it is neither existent, nor non-existent, nor both existent and non-existent, there is no real conceptual aspect. Foolish people conceptualize, clinging to various conceptual self-nature aspects. Like a mirage in hot weather, a deer's thirst for water. This is the conceptual self-view of the Srota-apanna, who, by embracing no-self of persons (Pudgala-nairatmya, no-self of individuals) and non-self-nature, eliminates long-standing ignorance and attachment. Mahamati! Innate self-view is the Srota-apanna's self-view, considering one's own body and others' bodies as equal to the four skandhas (aggregates), because they lack the aspect of form.' --------------------------------------------------------------------------------
Chinese
色生造及所造故，展转相因相故，大种及色不集故。须陀洹观有无品见，身见则断。如是身见断，贪则不生，是名身见相。大慧！疑相者，谓得法善见相故，及先二种身见妄想断故，疑法不生。不于余处起大师见，为净不净。是名疑相须陀洹断。大慧！戒取者，云何须陀洹不取戒？谓善见受生处苦相故，是故不取。大慧！取者谓愚夫决定受习苦行，为众乐具，故求受生；彼则不取，除回向自觉胜，离妄想，无漏法相行方便，受持戒支，是名须陀洹取戒相断。须陀洹断三结，贪痴不生。若须陀洹作是念：‘此诸结我不成就者。’应有二过，堕身见，及诸结不断。” 大慧白佛言：“世尊！世尊说众多贪欲，彼何者贪断？” 佛告大慧：“爱乐女人缠绵，贪着种种方便，身口恶业，受现在乐，种未来苦，彼则不生。所以者何？得三昧正受乐故。是故彼断，非趣涅槃贪断。大慧！云何斯陀含相？谓顿照色相妄想生相，见相不生。善见禅趣相故，顿来此世，尽苦际，得涅槃，是故名斯陀含。大慧！云何阿那含？谓过去未来现在色相性非性，生见过患，使妄想不生故，及结断故，名阿那含。大慧！阿罗汉者，谓诸禅、三昧、解脱、力、明，烦恼苦妄想非性故，名阿罗汉。” 大慧白佛言：“世尊！世尊说三种 现代汉语译本：因为色（Rūpa，物质）由造作和被造作产生，它们相互依存，所以大种（Mahābhūta，四大元素）和色不会聚集。须陀洹（Srotaāpanna，入流者）观察有和无的品类，身见（Satkāya-dṛṣṭi，有身见）就会断除。这样身见断除后，贪欲就不会产生，这就是身见的相状。大慧（Mahāmati）！疑相（Vicikicchā，疑）是指因为对法（Dharma，佛法）的善见相，以及先前两种身见妄想的断除，所以对法的疑惑不会产生。不会在其他地方寻找大师的见解，认为什么是清净什么是不清净。这就是疑相，须陀洹断除的。大慧！戒禁取见（Śīlabbata-parāmarsa，戒禁取）是指，须陀洹如何不执取戒律？因为善于观察受生之处的苦相，所以不执取戒律。大慧！执取是指愚夫决定接受和习练苦行，为了获得各种享乐，所以寻求受生；但须陀洹不会这样执取，除非是为了回向自觉的殊胜境界，远离妄想，以无漏法相的修行方便，受持戒律的支分，这才是须陀洹断除戒禁取见的相状。须陀洹断除三种结（Saṃyojana，结），贪欲和愚痴不会产生。如果须陀洹这样想：‘这些结我没有完全成就。’就会有二种过失，堕入身见，以及诸结没有断除。 大慧菩萨（Mahāmati）对佛说：‘世尊（Bhagavan）！世尊说了众多的贪欲，那么哪一种贪欲会被断除呢？’ 佛告诉大慧：‘爱恋女人，沉溺于各种享乐，身口造作恶业，享受现在的快乐，种下未来的痛苦，这种贪欲就不会产生。为什么呢？因为得到了三昧（Samādhi，三摩地）正受的快乐。所以这种贪欲会被断除，但不是趣向涅槃（Nirvāṇa，涅槃）的贪欲被断除。大慧！斯陀含（Sakṛdāgāmin，一来果）的相状是什么？是指顿然照见色相的妄想生起之相，见相不会产生。因为善于观察禅定的趣味之相，所以只来此世一次，就能够穷尽苦的边际，得到涅槃，所以叫做斯陀含。大慧！阿那含（Anāgāmin，不来果）是什么？是指对于过去、未来、现在的色相的自性和非自性，生起见过患，使得妄想不再产生，以及结使断除，所以叫做阿那含。大慧！阿罗汉（Arhat，阿罗汉）是指，对于诸禅定、三昧、解脱、力、明，烦恼和痛苦的妄想的非自性，所以叫做阿罗汉。’ 大慧菩萨对佛说：‘世尊！世尊说了三种……’
English
English version: Because rūpa (form, matter) arises from what is made and what makes, and they are mutually dependent, the mahābhūta (great elements) and rūpa do not gather. When a Srotaāpanna (stream-enterer) observes the categories of existence and non-existence, satkāya-dṛṣṭi (view of self) is cut off. When satkāya-dṛṣṭi is cut off in this way, greed does not arise; this is the characteristic of satkāya-dṛṣṭi. Mahāmati! Vicikicchā (doubt) refers to the fact that because of the good view of the characteristics of the Dharma (teachings), and the cutting off of the previous two kinds of vikalpa (discrimination) of satkāya-dṛṣṭi, doubt about the Dharma does not arise. One does not seek the views of a master elsewhere, considering what is pure and what is impure. This is the characteristic of doubt, which the Srotaāpanna cuts off. Mahāmati! Śīlabbata-parāmarsa (clinging to rites and rituals) refers to how the Srotaāpanna does not grasp at precepts? Because one is good at observing the suffering of the place of rebirth, one does not grasp at precepts. Mahāmati! Grasping refers to the fact that foolish people are determined to accept and practice ascetic practices in order to obtain various pleasures, so they seek rebirth; but the Srotaāpanna does not grasp in this way, unless it is to dedicate oneself to the superior state of self-awakening, to be free from vikalpa, and to uphold the limbs of precepts with the skillful means of practicing the characteristics of anāsrava-dharma (non-outflow dharma), this is the characteristic of the Srotaāpanna cutting off śīlabbata-parāmarsa. The Srotaāpanna cuts off the three saṃyojana (fetters), greed and ignorance do not arise. If the Srotaāpanna thinks: 'I have not fully accomplished these fetters,' there will be two faults: falling into satkāya-dṛṣṭi, and the fetters not being cut off. Mahāmati said to the Buddha (Bhagavan): 'Bhagavan! The Bhagavan has spoken of many kinds of greed, so which kind of greed is cut off?' The Buddha told Mahāmati: 'Loving women, indulging in various pleasures, creating evil karma through body and speech, enjoying present pleasures, and planting the seeds of future suffering, this kind of greed does not arise. Why? Because one has obtained the joy of samādhi (concentration). Therefore, this kind of greed is cut off, but not the greed that leads to nirvāṇa (liberation) is cut off. Mahāmati! What is the characteristic of a Sakṛdāgāmin (once-returner)? It refers to the fact that the appearance of the vikalpa of the form is suddenly illuminated, and the appearance of seeing does not arise. Because one is good at observing the characteristics of the taste of dhyana (meditation), one only comes to this world once, and is able to exhaust the limits of suffering and attain nirvāṇa, so it is called Sakṛdāgāmin. Mahāmati! What is an Anāgāmin (non-returner)? It refers to the fact that one sees the faults of the nature and non-nature of the form of the past, future, and present, so that vikalpa no longer arises, and the fetters are cut off, so it is called Anāgāmin. Mahāmati! An Arhat (worthy one) refers to the non-nature of the vikalpa of the dhyana, samādhi, vimoksha (liberation), bala (power), abhijñā (super-knowledge), kleshas (afflictions), and suffering, so it is called Arhat.' Mahāmati said to the Buddha: 'Bhagavan! The Bhagavan has spoken of three types of...' --------------------------------------------------------------------------------
Chinese
阿罗汉，此说何等阿罗汉？世尊！为得寂静一乘道？为菩萨摩诃萨方便示现阿罗汉？为佛化化？” 佛告大慧：“得寂静一乘道声闻，非余。余者，行菩萨行，及佛化化，巧方便本愿故，于大众中示现受生，为庄严佛眷属故。大慧！于妄想处，种种说法，谓得果得禅。禅者入禅，悉远离故，示现得自心现量，得果相，说名得果。复次，大慧！欲超禅无量无色界者，当离自心现量相。大慧！受想正受，超自心现量者，不然。何以故？有心量故。” 尔时，世尊欲重宣此义而说偈言： “诸禅四无量， 无色三摩提， 一切受想灭， 心量彼无有。 须陀槃那果， 往来及不还， 及与阿罗汉， 斯等心惑乱。 禅者禅及缘， 断知是真谛， 此则妄想量， 若觉得解脱。 “复次，大慧！有二种觉，谓：观察觉，及妄想相摄受计着建立觉。大慧！观察觉者，谓若觉性自性相，选择离四句不可得，是名观察觉。大慧！彼四句者，谓离一异、俱不俱、有无非有非无、常无常，是名四句。大慧！此四句离，是名一切法。大慧！此四句观察一切法，应当修学。大慧！云何妄想相摄受计着建立觉？谓：妄想相摄受，计着坚湿暖动不实妄想相四大种。宗因想譬喻计着，不实建立而建立， 现代汉语译本： 阿罗汉（Arhat，证得解脱的圣者），这里说的是哪一种阿罗汉呢？世尊！是为了获得寂静的唯一乘道（Ekayana，通往涅槃的唯一道路）的阿罗汉？还是菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）为了方便教化而示现的阿罗汉？还是佛陀的化身呢？” 佛陀告诉大慧（Mahamati，人名）：“获得寂静唯一乘道的声闻（Sravaka，听闻佛法而证悟者）是真实的阿罗汉，其他的不是。其余的阿罗汉，是行菩萨行，以及佛陀的化身，因为巧妙的方便和本来的誓愿，在大众中示现受生，为了庄严佛陀的眷属。大慧！他们在妄想之处，用种种说法，说自己得到了果位，得到了禅定。禅定者进入禅定，完全远离一切，示现得到自心现量（Svasamvedana，自身体验的境界），得到果位的表相，就说自己得到了果位。再次，大慧！想要超越禅定和无量、无色界（Arūpadhātu，佛教三界之一，没有物质的色界）的人，应当远离自心现量的表相。大慧！受想正受（Saṃjñā，感受、思想和正确的领受），想要超越自心现量是不可能的。为什么呢？因为还有心量的存在。” 这时，世尊想要再次宣说这个道理，就说了偈语： ‘诸禅定和四无量心（Brahmaviharas，慈、悲、喜、舍四种心境）， 无色界的三摩地（Samādhi，禅定）， 一切的感受和思想都灭尽， 心量的作用在那里是没有的。 须陀洹那（Srotapanna，入流果）的果位， 一来果（Sakrdagamin，一来果），和不还果（Anagamin，不还果）， 以及阿罗汉果（Arhat，阿罗汉果）， 这些都还是心识的迷惑扰乱。 禅定者所禅定的禅定和所缘境， 断除并知晓才是真谛， 这些都是妄想的度量， 如果觉悟了就能得到解脱。 “再次，大慧！有两种觉，分别是：观察觉，和妄想相摄受计着建立觉。大慧！观察觉是指，觉察诸法的自性相，选择远离四句（Catuskoti，四种逻辑可能性，肯定、否定、亦肯定亦否定、既不肯定也不否定），不可得，这叫做观察觉。大慧！这四句是指，离开一异（同一与相异）、俱不俱（同时存在与不同时存在）、有无非有非无（存在与不存在，非存在非不存在）、常无常（常恒与无常），这叫做四句。大慧！离开这四句，就叫做一切法。大慧！用这四句来观察一切法，应当修学。大慧！什么是妄想相摄受计着建立觉呢？是指：妄想相摄受，计着坚湿暖动这些不真实的妄想相，认为它们是四大种（Mahābhūta，地、水、火、风四大元素）。对宗（thesis，论点）、因（hetu，理由）、想（perception，认知）、譬喻（example，例子）进行计着，用不真实的建立来进行建立，'