English
English version: Arhat (Arhat, one who has attained liberation), what kind of Arhat is being referred to here? World Honored One! Is it the Arhat who has attained the solitary Ekayana (Ekayana, the one and only path to Nirvana) path of tranquility? Or is it the Arhat manifested by a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) for the sake of expedient teaching? Or is it an emanation of the Buddha?' The Buddha said to Mahamati (Mahamati, a name): 'The Sravaka (Sravaka, one who attains enlightenment by hearing the Buddha's teachings) who has attained the solitary Ekayana path of tranquility is the true Arhat, not the others. The others are those who practice the Bodhisattva path, and the emanations of the Buddha, who, because of skillful means and their original vows, manifest birth among the great assembly, in order to adorn the Buddha's retinue. Mahamati! In the realm of delusion, they use various teachings, saying that they have attained the fruit, attained dhyana (meditative state). Those who enter dhyana, completely abandoning everything, manifest the attainment of Svasamvedana (Svasamvedana, the state of self-experience), and the appearance of having attained the fruit, and then say that they have attained the fruit. Furthermore, Mahamati! Those who wish to transcend dhyana and the immeasurable and formless realms (Arūpadhātu, one of the three realms in Buddhism, the formless realm without matter), should abandon the appearance of Svasamvedana. Mahamati! It is impossible for sensation, thought, and right reception (Saṃjñā, feeling, thought, and correct reception) to transcend Svasamvedana. Why? Because there is still the measurement of the mind.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'All dhyanas and the four immeasurables (Brahmaviharas, the four states of mind: loving-kindness, compassion, joy, and equanimity), The Samadhi (Samādhi, meditative state) of the formless realms, All sensations and thoughts are extinguished, The function of the mind is not there. The fruit of Srotapanna (Srotapanna, stream-enterer), The once-returner (Sakrdagamin, once-returner), and the non-returner (Anagamin, non-returner), And the Arhat fruit (Arhat, Arhat fruit), These are all still the confusion and disturbance of consciousness. The dhyana and the object of meditation that the meditator meditates on, Cutting off and knowing is the true meaning, These are all measurements of delusion, If one awakens, one can attain liberation.' 'Again, Mahamati! There are two kinds of awareness, namely: observation awareness, and the awareness of clinging to and establishing conceptualizations based on delusion. Mahamati! Observation awareness refers to the awareness of the self-nature appearance of all dharmas, choosing to abandon the four possibilities (Catuskoti, four logical possibilities: affirmation, negation, both affirmation and negation, neither affirmation nor negation), which is unattainable, this is called observation awareness. Mahamati! These four possibilities refer to being apart from oneness and otherness (identity and difference), both together and not together (simultaneous existence and non-simultaneous existence), existence and non-existence, neither existence nor non-existence, permanence and impermanence (constancy and impermanence), these are called the four possibilities. Mahamati! Being apart from these four possibilities is called all dharmas. Mahamati! One should study using these four possibilities to observe all dharmas. Mahamati! What is the awareness of clinging to and establishing conceptualizations based on delusion? It refers to: clinging to delusional appearances, clinging to the unreal delusional appearances of solidity, fluidity, warmth, and motion, considering them to be the four great elements (Mahābhūta, the four great elements: earth, water, fire, and wind). Clinging to the thesis (thesis, argument), reason (hetu, reason), perception (perception, cognition), and example (example, example), establishing with unreal establishments,' --------------------------------------------------------------------------------
Chinese
是名妄想相摄受计着建立觉。是名二种觉相。若菩萨摩诃萨，成就此二觉相，人法无我相究竟，善知方便无所有觉。观察行地，得初地，入百三昧，得差别三昧，见百佛及百菩萨，知前后际各百劫事；光照百刹土，知上上地相，大愿殊胜神力自在。法云灌顶，当得如来自觉地，善系心十无尽句，成熟众生，种种变化，光明庄严，得自觉圣乐三昧正受故。 “复次，大慧！菩萨摩诃萨，当善四大造色。云何菩萨善四大造色？大慧！菩萨摩诃萨作是学，彼真谛者，四大不生。于彼四大不生，作如是观察。观察已，觉名相妄想分齐，自心现分齐，外性非性，是名自心现妄想分齐。谓三界观彼四大造色性离，四句通净，离我我所。如实相、自相分齐住，无生自相成。大慧！彼四大种云何生造色？谓津润妄想大种生内外水界，堪能妄想大种生内外火界，飘动妄想大种生内外风界，断截色妄想大种生内外地界。色及虚空俱，计着邪谛，五阴集聚，四大造色生。大慧！识者，因乐种种迹境界故，余趣相续。大慧！地等四大及造色等，有四大缘，非彼四大缘。所以者何？谓性形相处所作方便无性，大种不生。大慧！性形相处所作方便和合生，非无形。是故四大造色相，外道妄想。非我。 “复次，大慧！当说诸阴自性相。 现代汉语译本：这被称为由妄想之相摄受而产生的计着建立之觉。这被称为两种觉相。如果菩萨摩诃萨成就这两种觉相，就能究竟通达人无我相和法无我相，善于了解方便法门，证悟无所有之觉。观察修行之地，证得初地，进入百种三昧，获得种种差别三昧，见到百位佛和百位菩萨，知晓前后各一百劫的事情；光明照耀百个刹土，知晓上上地的境界，大愿殊胜，神力自在。得到法云灌顶，将证得如来自觉之地，善于系心于十种无尽之句，成熟众生，以种种变化和光明庄严，证得自觉圣乐三昧的正受。 ‘再者，大慧！菩萨摩诃萨应当善于了解四大所造之色。菩萨如何善于了解四大所造之色呢？大慧！菩萨摩诃萨这样学习：那些证悟真谛的人认为，四大是不生的。对于四大不生，作这样的观察。观察之后，觉知名相的妄想界限，自心显现的界限，外境的非真实性，这被称为自心显现的妄想界限。也就是说，以三界的观点来看，那些四大所造之色的自性是远离的，四句皆通达清净，远离我与我所。如实相、自相的界限安住，无生自性成就。大慧！那些四大种如何产生造色呢？所谓的津润妄想大种产生内外水界，堪能妄想大种产生内外火界，飘动妄想大种产生内外风界，断截色妄想大种产生内外地界。色和虚空一起，计着邪谛，五阴聚集，四大造色产生。大慧！识，因为贪恋种种迹象境界的缘故，在其余的趣向中相续。大慧！地等四大以及造色等，有四大的因缘，并非是那些四大的因缘。为什么呢？因为自性、形状、相貌、处所、作用、方便都是无自性的，大种不会产生。大慧！自性、形状、相貌、处所、作用、方便和合产生，并非是无形。因此，四大造色之相，是外道的妄想，并非真实。’ ‘再者，大慧！应当宣说诸阴的自性相。
English
English version: This is called the establishment of awareness through clinging, which is conditioned by the perception of delusion. This is called the two aspects of awareness. If a Bodhisattva-Mahasattva achieves these two aspects of awareness, he will ultimately understand the absence of self in persons and the absence of self in phenomena, be skilled in expedient means, and realize the awareness of non-existence. Observing the stages of practice, he attains the first ground, enters a hundred samadhis (concentration), obtains various differentiated samadhis, sees a hundred Buddhas and a hundred Bodhisattvas, and knows the events of a hundred kalpas (eons) before and after; his light illuminates a hundred Buddha-fields, he knows the characteristics of the higher and higher grounds, his great vows are supreme, and his divine powers are freely exercised. Having received the Dharma-cloud empowerment, he will attain the self-realized ground of the Tathagata (Thus Come One), be skilled in focusing his mind on the ten inexhaustible phrases, mature sentient beings, manifest various transformations, adorn with light, and attain the correct reception of the self-realized holy bliss samadhi. ‘Furthermore, Mahamati (Great Wisdom)! A Bodhisattva-Mahasattva should be skilled in understanding the four great elements that create form. How does a Bodhisattva become skilled in understanding the four great elements that create form? Mahamati! A Bodhisattva-Mahasattva learns in this way: those who realize the ultimate truth believe that the four great elements are unborn. Regarding the unborn nature of the four great elements, he observes in this way. Having observed, he becomes aware of the limits of name and form delusion, the limits of the manifestation of his own mind, and the non-substantiality of external nature; this is called the limits of the delusion of the manifestation of one's own mind. That is to say, from the perspective of the three realms, the nature of those forms created by the four great elements is detached, all four statements are understood as pure, and they are free from self and what belongs to self. He abides in the limits of suchness and self-nature, and the unborn self-nature is accomplished. Mahamati! How do those four great elements produce created form? The so-called moisture delusion great element produces the inner and outer water realm, the capable delusion great element produces the inner and outer fire realm, the moving delusion great element produces the inner and outer wind realm, and the cutting-off-form delusion great element produces the inner and outer earth realm. Form and space together, clinging to false truths, the five skandhas (aggregates) gather, and the four great elements create form. Mahamati! Consciousness, because of craving for various trace-like realms, continues in other destinies. Mahamati! The four great elements such as earth, and created forms, have the causes and conditions of the four great elements, but they are not the causes and conditions of those four great elements. Why? Because nature, shape, appearance, location, function, and means are all without self-nature, and the great elements do not arise. Mahamati! Nature, shape, appearance, location, function, and means arise in combination, and are not without form. Therefore, the appearance of the four great elements creating form is the delusion of external paths, and is not real.’ ‘Furthermore, Mahamati! The self-nature characteristics of the skandhas (aggregates) should be explained. --------------------------------------------------------------------------------
Chinese
云何诸阴自性相？谓五阴。云何五？谓色受想行识。彼四阴非色，谓受想行识。大慧！色者，四大及造色，各各异相。大慧！非无色有四数，如虚空。譬如虚空，过数相，离于数，而妄想言一虚空。大慧！如是阴，过数相，离于数，离性非性，离四句。数相者，愚夫言说，所说非圣贤也。大慧！圣者如幻种种色像，离异不异施设。又如梦影士夫身，离异不异故。大慧！圣智趣，同阴妄想现。是名诸阴自性相。汝当除灭，灭已，说寂静法，断一切佛刹诸外道见。大慧！说寂静时，法无我见净，及入不动地。入不动地已，无量三昧自在，及得意生身，得如幻三昧，通达究竟，力明自在，救摄饶益一切众生。犹如大地载育众生。菩萨摩诃萨普济众生，亦复如是。 “复次，大慧！诸外道有四种涅槃。云何为四？谓：性自性非性涅槃、种种相性非性涅槃、自相自性非性觉涅槃、诸阴自共相相续流注断涅槃。是名诸外道四种涅槃。非我所说法。大慧！我所说者，妄想识灭，名为涅槃。” 大慧白佛言：“世尊！不建立八识耶？” 佛言：“建立。” 大慧白佛言：“若建立者，云何离意识，非七识？” 佛告大慧：“彼因及彼攀缘故，七识不生。意识者，境界分段计着生习气，长养藏识意俱。我 现代汉语译本： ‘什么是诸阴（skandha，蕴）的自性相？’ ‘指的是五阴。’ ‘什么是五阴？’ ‘指的是色（rūpa，物质）、受（vedanā，感受）、想（saṃjñā，知觉）、行（saṃskāra，意志）、识（vijñāna，意识）。这四阴不是色，指的是受、想、行、识。大慧（Mahāmati）！色，指的是四大（四大元素）及造色（由四大产生的物质），各自有不同的相。大慧！并非没有色才有四数，就像虚空一样。譬如虚空，超越了数的概念，离开了数，却妄想说有一个虚空。大慧！就像这样，阴超越了数的概念，离开了数，离开了自性与非自性，离开了四句（四种逻辑可能性）。数的概念，是愚夫的言说，所说的不是圣贤的境界。大慧！圣者视一切如幻，种种色像，既非异也非不异，只是施设而已。又如梦中的身影和士夫的身，既非异也非不异。大慧！圣智的趋向，与阴的妄想显现相同。这叫做诸阴的自性相。你应该除灭它，除灭之后，宣说寂静之法，断除一切佛刹（buddhakṣetra，佛土）中诸外道的见解。大慧！宣说寂静之时，法无我见清净，并且进入不动地（acalā bhūmi，第八地）。进入不动地之后，无量三昧（samādhi，禅定）自在，并且得到意生身（manomayakāya，意生身），得到如幻三昧，通达究竟，力明自在，救摄饶益一切众生。犹如大地承载养育众生。菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）普遍救济众生，也是这样。’ ‘再次，大慧！诸外道有四种涅槃（nirvāṇa，寂灭）。什么是四种？指的是：性自性非性涅槃、种种相性非性涅槃、自相自性非性觉涅槃、诸阴自共相相续流注断涅槃。这叫做诸外道的四种涅槃。不是我所说的法。大慧！我所说的是，妄想识灭，名为涅槃。’ 大慧禀告佛说：‘世尊！不建立八识吗？’ 佛说：‘建立。’ 大慧禀告佛说：‘如果建立八识，那么如何离开意识，而不是七识呢？’ 佛告诉大慧：‘因为那个因和那个攀缘的缘故，七识不生。意识，是因为境界分段计着而生起习气，长养藏识（ālayavijñāna，阿赖耶识）和意俱。我...’