English
English version: My intention is that, if I become a Buddha, I will transform those sentient beings with the true and genuine Dharma, enabling them to see the right path. Someone asked: 'In the *Mahayana Prajnaparamita Sutra*, it says: 'All dharmas are neither born nor extinguished, empty and without anything, one aspect and without aspects, this is called right view.' How can it be said that contemplating impermanence and so on is called right view?' I replied: 'If the *Mahayana* says 'all dharmas are empty and without characteristics,' how can it be said that impermanence, suffering, emptiness, etc., are not real? If it is said that the emptiness of neither birth nor death is the true aspect, then it should not be said to be without aspects. What you say is inconsistent. Furthermore, the Buddha spoke of the four inversions; the inversion of permanence in impermanence also has reason, for all conditioned things are impermanent. Why? Because they are born of causes and conditions. Impermanent causes, impermanent conditions, how can the resulting fruit be permanent? First there was nothing, and now there is; having been, it then ceases to be. All sentient beings see impermanence, internally having old age, sickness, and death, and externally seeing the withering of all things; how can it be said that impermanence is not real?' Someone asked: 'I am not saying that permanence is real and impermanence is unreal; I am saying that both permanence and impermanence are unreal. Why? The Buddha said: 'In emptiness, the two things, permanence and impermanence, cannot be obtained; if one clings to these two things, both are inverted.' I replied: 'What you say is not in accordance with the Dharma. Why? If you say there is no Dharma, how can you say that both are inverted? Everything is empty and without anything; this is real and not inverted. If I break the attachment to permanence and cling to impermanence, my Dharma should be broken and not real, because I originally had the inversion of clinging to permanence, so I break it by contemplating impermanence. Why? Because the power of impermanence can break the attachment to permanence, just as poison can counteract another poison, or as medicine removes illness, and the medicine also goes away; one should know that the wonderful function of medicine is to remove illness. If the medicine does not go away, then the later medicine becomes an illness; this is also the same! If one clings to the Dharma of impermanence, it should be broken, because it is not real. I do not accept the Dharma of impermanence, how can I break it? The Buddha said: 'Suffering is the real suffering spoken of in the Four Noble Truths; who can make it happiness? The cause of suffering is the real cause; who can make it a non-cause? The cessation of suffering is the real cessation; who can make it -------------------------------------------------------------------------------- 不尽？尽道是实道，谁能令非道？如日或可令冷，月或可令热，风可令不动，是四真谛终不可动转。’汝于《摩诃衍》中不能了，但着言声。《摩诃衍》中诸法实相，实相不可破、无有作者。若可破可作，此非摩诃衍。如月初生，一日二日其生时甚微细，有明眼人能见，指示不见者。此不见人但视其指，而迷于月。明者语言：‘痴人！何以但视我指？指为月缘，指非彼月。’汝亦如是！言音非实相，但假言表实理。汝更着言声，闇于实相。” 行若得如是正知见，观十二分，和合为因果二分：果时十二分为苦谛，因时十二分为习谛，因灭是尽谛，见因果尽是道谛。四种观果：无常、苦、空、无我。四种观因：集、因、缘、生。 问曰：“果有四种但名苦谛，余者无谛名也？” 答曰：“若言无常谛复疑，苦谛亦疑，无我谛亦疑，一种难处。复次，若言无常谛无咎，空非我谛亦无咎。若无常苦空无我谛，于说为重故，是故于四说一。” 问曰：“苦有何异相，于三中独得名？” 答曰：“苦是一切众生所厌患，众生所怖畏，无常不尔！或有人为苦所逼，思得无常，无有欲得苦者。” 问曰：“有人欲得捉刀自杀，针炙苦药入贼，如是种种非求苦也？” 答曰：“非为欲得苦 { "translations": [ "现代汉语译本：‘不穷尽吗？如果说真理是绝对的，谁又能使它变成非真理呢？太阳或许可以使其变冷，月亮或许可以使其变热，风或许可以使其停止不动，但这四圣谛（苦、集、灭、道）终究是不可动摇和改变的。’你对于《摩诃衍》（Mahāyāna，大乘）的理解不够透彻，只是执着于言语的声音。《摩诃衍》中所说的诸法实相，是不可破坏的，也没有创造者。如果可以破坏或创造，那就不是摩诃衍了。就像新生的月亮，在第一天、第二天的时候，它的光芒非常微弱，有明眼的人能够看见，并且指给看不见的人看。那些看不见的人只是看着手指，却迷惑于月亮本身。明白的人会说：‘愚痴的人啊！为什么只看着我的手指？手指只是指示月亮的媒介，手指并不是月亮本身。’你也像这样！言语的声音不是实相，只是借用言语来表达真实的道理。你更加执着于言语的声音，反而对实相一无所知。”,\n\n“修行的人如果能够获得这样正确的知见，观察十二因缘（十二种相互关联的存在条件），将它们归纳为因和果两部分：在果报呈现时，十二因缘是苦谛（duhkha satya，关于苦难的真理）；在因缘产生时，十二因缘是集谛（samudaya satya，关于苦难根源的真理）；因缘灭尽是灭谛（nirodha satya，关于苦难止息的真理）；看见因果的止息就是道谛（marga satya，关于达到苦难止息之道的真理）。四种观察果报的方式：无常（anitya，变化无常）、苦（duhkha，痛苦）、空（sunyata，空性）、无我（anatman，无我）。四种观察因缘的方式：集（samudaya，积聚）、因（hetu，原因）、缘（pratyaya，条件）、生（jati，产生）。”,\n\n“问：‘果报有四种，却只称为苦谛，其余的没有谛的名称吗？’”, "答：‘如果说无常是谛，那么苦谛也会被怀疑，无我谛也会被怀疑，这样一种说法就会出现问题。反过来说，如果说无常是谛就没有问题，空和无我是谛也没有问题。因为无常、苦、空、无我这四种谛，在说法上比较重要，所以在这四种中只说一种（苦谛）。’”,\n\n“问：‘苦有什么特别的相状，能在三种（无常、空、无我）之中单独获得名称？’", "答：‘苦是一切众生所厌恶和恐惧的，无常却不是这样！或许有人被痛苦所逼迫，希望得到无常，但没有人希望得到痛苦。’”,\n\n“问：‘有人想要拿刀自杀，针灸、吃苦药，攻打盗贼，像这样种种行为难道不是在寻求痛苦吗？’", "答：‘这不是为了想要得到痛苦’" ], "english_translations": [ "English version: ‘Is it not exhaustive? If one says the true path is absolute, who can make it a false path? The sun might be made cold, the moon might be made hot, the wind might be made still, but these Four Noble Truths (arya satya, truths of the noble ones) can never be moved or altered.’ You have not understood the Mahāyāna (Great Vehicle) deeply, but are attached to the sound of words. The true nature of all dharmas (phenomena) in the Mahāyāna is indestructible and without a creator. If it could be destroyed or created, it would not be Mahāyāna. It is like a newly born moon, on the first or second day, its light is very faint, but a person with clear eyes can see it and point it out to those who cannot. Those who cannot see it only look at the finger, and are confused about the moon itself. The wise person says: ‘Foolish person! Why do you only look at my finger? The finger is only a means to indicate the moon, the finger is not the moon itself.’ You are also like this! The sound of words is not the true nature, but only uses words to express the true principle. You are even more attached to the sound of words, and are ignorant of the true nature.”,\n\n‘If a practitioner can attain such correct knowledge and understanding, observing the twelve nidanas (twelve links of dependent origination), combining them into two parts, cause and effect: when the result manifests, the twelve nidanas are the duhkha satya (truth of suffering); when the causes arise, the twelve nidanas are the samudaya satya (truth of the origin of suffering); the cessation of causes is the nirodha satya (truth of the cessation of suffering); seeing the cessation of cause and effect is the marga satya (truth of the path to the cessation of suffering). Four ways to observe the result: anitya (impermanence), duhkha (suffering), sunyata (emptiness), anatman (non-self). Four ways to observe the cause: samudaya (accumulation), hetu (cause), pratyaya (condition), jati (birth).’", "Question: ‘The result has four aspects, but is only called the duhkha satya, do the others not have the name of truth?’", "Answer: ‘If one says that impermanence is the truth, then the truth of suffering will also be doubted, and the truth of non-self will also be doubted, and such a statement would be problematic. Conversely, if one says that impermanence is the truth, there is no fault, and that emptiness and non-self are truths, there is also no fault. Because these four truths of impermanence, suffering, emptiness, and non-self are important in teaching, therefore only one (the truth of suffering) is spoken of among the four.’", "Question: ‘What is the special characteristic of suffering, that it alone among the three (impermanence, emptiness, non-self) obtains the name?’", "Answer: ‘Suffering is what all sentient beings detest and fear, but impermanence is not like that! Perhaps someone is forced by suffering and hopes to attain impermanence, but no one desires to attain suffering.’", "Question: ‘Some people want to kill themselves with a knife, undergo acupuncture, take bitter medicine, attack thieves, are such actions not seeking suffering?’", "Answer: ‘This is not for the sake of wanting to obtain suffering’" ] } --------------------------------------------------------------------------------
Chinese
，欲存大乐，畏苦故取死。苦为第一患，乐为第一利，以是故离实苦得快乐，是故佛以果分，独名苦谛，非无常、空、无我谛。” 是于四谛中了了实智慧不疑不悔，是名正见。思惟是事种种增益故，是名正觉。除邪命摄四种邪语，离余四种邪语，摄四种正语，除邪命摄身三种业，除余三种邪业，名正业。离余种种邪命，是名正命。如是观时精进，是正方便。是事念不散，是名正念。是事思惟不动，是名正定。正觉如王，七事随从，是名道谛。 是事一心实信不动，是名信根。一心精勤求道，是名精进根。一心念不忘失，是名念根。心住一处亦不驰散，是名定根。思惟分别无常等觉，是名慧根。是名增长得力，是名五力。 问曰：“八正道中皆说慧念定等，根力中何以重说？” 答曰：“随入行时初得小利，是时名为根。是五事增长得力，是时得名为力。” 初入无漏见谛道中，是功德名八正道。入思惟道时，名七觉意。初入道中观念身痛心法常一心念，是名四念止。如是得善法味四种精勤，是名四正勤。如是欲精进定慧初门，勤精进求如意自在，是名四神足。虽名四念止、四正勤、四神足、五根等，皆摄随行时初后少多行地缘，各各得名。譬如四大，各各有四大，但多得名。若地种 现代汉语译本：想要获得极大的快乐，因为畏惧痛苦所以选择死亡。痛苦是第一大祸患，快乐是第一大利益，因此离开真实的痛苦才能得到快乐，所以佛陀以果报的区分，单独称之为苦谛（Dukkha Satya，关于苦难的真理），而不是无常、空、无我谛（Anitya, Sunyata, Anatman，关于无常、空性、无我的真理）。 对于四谛（Four Noble Truths，四圣谛）完全明白真实的智慧，没有怀疑没有后悔，这叫做正见（Samyag-dṛṣṭi，正确的见解）。思惟这件事，种种增益，所以叫做正觉（Samyak-saṃkalpa，正确的思维）。去除邪命，摄取四种邪语，远离其余四种邪语，摄取四种正语，去除邪命，摄取身三种邪业，去除其余三种邪业，叫做正业（Samyak-karmānta，正确的行为）。远离其余种种邪命，这叫做正命（Samyag-ājīva，正确的生计）。像这样观察时精进，是正方便（Samyag-vyāyāma，正确的精进）。对于这件事念头不散乱，这叫做正念（Samyak-smṛti，正确的念）。对于这件事思惟不动摇，这叫做正定（Samyak-samādhi，正确的禅定）。正觉如同国王，七件事跟随，这叫做道谛（Mārga Satya，关于达到解脱的道路的真理）。 对于这件事一心真实相信不动摇，这叫做信根（Śraddhā-indriya，信根）。一心精勤求道，这叫做精进根（Vīrya-indriya，精进根）。一心念不忘记失，这叫做念根（Smṛti-indriya，念根）。心住在同一个地方也不散乱，这叫做定根（Samādhi-indriya，定根）。思惟分别无常等觉悟，这叫做慧根（Prajñā-indriya，慧根）。这些增长得到力量，这叫做五力（Pañca-bala，五力）。 问：‘八正道（Aṣṭāṅga-mārga，八正道）中都说了慧、念、定等，根、力中为什么重复说？’ 答：‘随着进入修行时，最初得到小的利益，这时叫做根。这五件事增长得到力量，这时才得名为力。’ 最初进入无漏见谛道中，这些功德叫做八正道。进入思惟道时，叫做七觉意（Sapta-bodhyaṅga，七觉支）。最初进入道中，观念身、痛、心、法，常常一心念，这叫做四念止（Catuḥsmṛtyupasthāna，四念住）。像这样得到善法滋味，四种精勤，这叫做四正勤（Catvāri samyak-prahāṇāni，四正断）。像这样想要精进、禅定、智慧的最初门径，勤奋精进求如意自在，这叫做四神足（Catvāra ṛddhipādāḥ，四神足）。虽然名叫四念止、四正勤、四神足、五根等，都摄取随行时最初、最后、少许、多数的行地因缘，各自得到名称。譬如四大（Mahābhūta，四大），各自都有四大，但多者得名。如果地种