English
Eh! If wisdom itself can know, why say that I cling to wisdom in order to know? Son of good family, in your own Dharma, is the so-called "self" liberated? Is it the "self" without consciousness that attains liberation, or the "self" with consciousness that attains liberation? If you say that the "self" without consciousness attains liberation, then it should still be understood as being accompanied by afflictions. If you say that the "self" with consciousness attains liberation, then it should still be understood as being accompanied by the five sense faculties of consciousness. Why is that? Because there is no other consciousness apart from the five faculties. If it is accompanied by the faculties, why is it called liberation? If the so-called "self" is pure by nature and free from the five faculties, then why are the five paths also pervaded by it? Why should one diligently practice virtuous dharmas in order to desire liberation? Son of good family, it is like a person trying to pull thorns from the sky. If the so-called "self" is pure, why should all afflictions be cut off? Do you think that liberation is attained from non-cause and non-condition? If so, why are all animals not liberated? Sani asked: Gautama, if the so-called "self" does not exist, then who is remembering? The Blessed One replied: If the so-called "self" exists, why is there forgetting? Son of good family, if memory is the "self," why does one remember sins, remember what should not be remembered, and not remember what should be remembered? Sani asked: If the so-called "self" does not exist, then who is seeing and who is hearing? The Blessed One replied: Son of good family, the six internal sense faculties and the six external objects, when internal and external meet, give rise to six consciousnesses. These six consciousnesses are named based on dependent origination. Son of good family, for example, a single fire has different names depending on the wood, called wood fire, grass fire because of grass, chaff fire because of chaff, and dung fire because of dung. The mind consciousness of sentient beings is also like that, because of the eye and form, appearance and desire, it is called eye consciousness. Son of good family, thus eye consciousness
Chinese
识不在眼内，乃至意处亦无有。由四缘和合而生识，乃至意识亦应如是知。如是缘起，由聚集而生，故智者不言见者为我，乃至触者亦不言为我。种姓之子，因此我说从眼识乃至意识，一切法皆如幻。如何如幻？谓先无而今有，有已复还无。种姓之子，譬如酥油、面粉、蜂蜜、石蜜、胡椒、荜茇、冬麦、尼婆罗子、乌须子等物和合，则名为餜。离彼和合，则无别有餜。于内外六处，说为有情、我、人、士夫。离内外诸处，则别无有情、我、人、士夫。萨尼请问：乔达摩，若无我者，何故言我见、我闻、我苦、我乐、我喜、我忧？世尊告曰：种姓之子，若以我见、我闻说为我者，何故世间汝作罪时，说我不见、我未闻耶？种姓之子，譬如四众和合说名为军，然彼四众亦不可说为一，然则说言我军勇健，我军胜彼。内外诸处和合而作亦复如是，虽非是一，然则说言我作、我受、我见、我闻、我苦、我乐。萨尼请问：乔达摩，如汝所说内外和合，云何言我作、我受耶？世尊告曰：由爱及无明故业生，由业生
English
That consciousness is not in the eye, nor is it in the desired. Consciousness arises from the meeting of four conditions, and the same should be understood up to the consciousness of the mind. Thus, since dependent arising arises from aggregation, wise and intelligent people do not say that what is seen is self, nor do they say that what is touched is self. Son of good family, therefore, I say that from eye consciousness to mind consciousness, all dharmas are like illusions. How is it like an illusion? It is that which was not before is now, and having been, it ceases to be. Son of good family, for example, when butter, flour, honey, rock candy, pepper, long pepper, winter wheat, Nepali apples, and Usu fruits are combined, it is called ladu. Apart from that combination, there is no separate ladu. In the six internal and external sense bases, it is said to be sentient beings, self, person, and man. Apart from the internal and external sense bases, there is no separate sentient being, self, person, and man. Sani asked: Gautama, if there is no self, why do you say I see, I hear, I suffer, I am happy, I rejoice, I grieve? The Blessed One said: Son of good family, if seeing and hearing by me is called self, why do you say in the world when you commit a crime, I did not see, I did not hear? Son of good family, for example, when four groups come together, it is called an army, but those four groups cannot be said to be one. However, it is said that my army is brave, my army is victorious over the enemy. It is the same when the internal and external sense bases come together and act. Although it is not one, it is said that I did, I experienced, I saw, I heard, I suffered, I am happy. Sani asked: Gautama, as you said, internal and external are combined, how do you say I did, I experienced? The Blessed One said: Karma is born from the cause of attachment and ignorance, and from karma
Chinese
贪爱生起了。从贪爱中生起了无量的由心所生的事物。心生起了分别念。分别念生起了风。风接触到心，从喉咙、舌头、嘴唇和众生的颠倒意识中产生声音，就说是我做的，我感受，我看见，我听见。种姓之子，譬如在旗帜的顶端悬挂铃铛，因风的缘故而发出声音。风大声音也大，风小声音也小，但作者是没有的。种姓之子，比如把烧红的铁放入水中，会发出各种各样的声音。对于那个，如实地说，作者是没有的。种姓之子，卑劣的凡夫俗子虽然对这样的事物进行分别，却不能分辨差别，就说是我，我的，我做的，我感受。萨尼请问：乔达摩，如果存在我和我的，为什么没有常、乐、我、净呢？世尊开示说：种姓之子，我没有说过内外六处和六识是常、乐、我、净。我说的是内外六处和六识灭尽才是常。像那样是常的缘故，所以称为我。因为是常和我，所以称为乐。因为是常、我和乐的缘故，所以称为净。种姓之子，各个凡夫都不希望痛苦，因为能够断除和舍弃痛苦的因，所以称为我。因此我说的是常、乐、我、净。萨尼请问：世尊，请您以大悲心为我开示，我怎样做才能获得常、乐、我、净？世尊开示说：种姓之子，世间所有的一切，从无始以来就具有大我慢，为了生起大我慢，就做成为我慢之因和成为我慢之业的事情。
English
Craving arose. From craving arose the immeasurable things born from the mind. The mind generated discrimination. Discrimination generated wind. When the wind touches the mind, sound arises from the throat, tongue, lips, and the inverted consciousness of sentient beings, and it is said, "I did it, I feel it, I see it, I hear it." Son of good family, for example, if a bell is hung on the top of a banner, sound arises due to the wind. If the wind is strong, the sound is also loud; if the wind is small, the sound is also small, but there is no doer. Son of good family, like this, for example, if red-hot iron is put into water, various kinds of sounds will arise. Regarding that, truthfully speaking, there is no such thing as a doer. Son of good family, ignorant ordinary people, although they discriminate about such things, they cannot distinguish the differences, and they say, "It is me, mine, I did it, I feel it." Sani asked: Gautama, if there is self and mine, why are there no permanence, happiness, self, and purity? The Blessed One replied: Son of good family, I have not said that the six internal and external sense bases and the six consciousnesses are permanent, happy, self, and pure. I said that the cessation of the six internal and external sense bases and the six consciousnesses is called permanence. Because it is permanent in that way, it is called self. Because it is permanent and self, it is called happiness. Because it is permanent, self, and happy, it is called purity. Son of good family, individual ordinary beings do not desire suffering, and because they have the power to completely cut off and abandon the cause of suffering, it is called self. Therefore, I say that it is permanent, happy, self, and pure. Sani asked: Blessed One, please show me with great compassion, how can I obtain permanence, happiness, self, and purity? The Blessed One replied: Son of good family, all that exists in the world has been associated with great pride since beginningless time. In order to generate great pride, they do things that become the cause of pride and become the actions of pride.
Chinese
因此，我慢的果实显现成熟，由于没有完全断除一切烦恼，所以没有获得常、乐、我、净。如果各个凡夫想要完全断除一切烦恼，就应当完全断除我慢。萨尼禀告说：世尊，正是这样，正是这样。如圣者所说，因为我具有我慢，由于我慢的缘故，没有称呼“如来”，而是称呼“乔达摩”，并且也称呼“你”。现在我已经完全断除了巨大的我慢，因此，如果以正直的心寻求佛法，那么如何才能获得常、乐、我、净呢？世尊开示说：善男子，仔细倾听并好好地用心思考，我将为你详细解释。善男子，如果既不是我，也不是其他，也不是众生，那么这些法都将被完全断除。萨尼禀告说：世尊，我已经领悟，并且也获得了正直的法眼。世尊开示说：善男子，你如何知晓和领悟，从而说获得了正直的法眼呢？禀告说：世尊，所谓的色，既不是其他，也不是我，也不是众生，乃至识也是如此领悟，因此获得了正直的法眼。世尊，如果我想要出家并在道上精进，请允许我。世尊开示说：善来。于是他成为比丘，并在当下具备了完全清净的梵行，并获得了阿罗汉的果位。当时，在那些外道中，有一位名叫光护的遍行者这样禀告道：乔达摩，身体就是生命吗？还是身体和生命是两个不同的东西？如来保持沉默，没有说话。像这样，即使问了两遍三遍，也没有说话。遍行者又禀告说：乔达摩，一个人死后，在没有获得下一个身体之前，身体和生命也是分离的吗？如果确实是分离的，那么乔达摩为什么
English
Therefore, the fruit of pride manifests and ripens. Because all afflictions have not been completely abandoned, permanence, happiness, self, and purity have not been attained. If individual ordinary beings wish to completely abandon all afflictions, they should completely abandon pride. Sani reported: World Honored One, it is so, it is so. As the Noble One said, because I have pride, and because of pride, I did not call you "Tathagata," but called you "Gautama," and also called you "you." Now I have completely abandoned great pride, therefore, if I seek the Dharma with an upright mind, how can I obtain permanence, happiness, self, and purity? The World Honored One taught: Son of good family, listen carefully and pay close attention, and I will explain it to you in detail. Son of good family, if it is neither self, nor other, nor sentient being, then these dharmas will be completely abandoned. Sani reported: World Honored One, I have realized, and I have also obtained the eye of the true Dharma. The World Honored One taught: Son of good family, how do you know and realize, and thus say that you have obtained the eye of the true Dharma? He reported: World Honored One, what is called form is neither other, nor self, nor sentient being, and so on up to consciousness, realizing it in this way, I have obtained the eye of the true Dharma. World Honored One, if I wish to renounce and diligently practice the path, please allow me. The World Honored One taught: Welcome. Then he became a monk, and in that very moment possessed completely pure conduct and attained the fruit of Arhat. At that time, among those heretics, there was a wandering ascetic named Light Protector who reported thus: Gautama, is the body itself the life, or are the body and life two different things? The Tathagata remained silent and did not speak. In this way, even when asked two or three times, he did not speak. The wandering ascetic again reported: Gautama, when a person dies and has not yet obtained the next body, are the body and life also separate? If they are indeed separate, then why, Gautama, do you