English
English version: 'The characteristics of nature, because of clinging to the characteristics of self-nature that are separate from nature, they fall into the foolish and evil views of hope, not knowing the self-mind's present reality. They cling to the characteristics of things produced by causes, considering them as self-nature. One should speak of all dharmas (phenomena) as having the nature of illusion and dreams, not allowing foolish people to have evil views and hopes, clinging to themselves and all other dharmas, not seeing things as they truly are, and making incorrect arguments. Mahamati (Great Wisdom)! Seeing all dharmas as they truly are means arising from the self-mind's present reality.' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'Non-arising is not self-nature, having self-nature is bound by birth and death, observe everything as illusion-like, and do not have false thoughts about characteristics.' 'Furthermore, Mahamati (Great Wisdom)! I will now speak of the characteristics of name, phrase, and form-body. Bodhisattva-Mahasattvas (Great Bodhisattvas) who are skilled at observing name, phrase, and form-body can quickly enter into the meaning of phrase and form-body, and quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). Having awakened in this way, they can also awaken all sentient beings. Mahamati (Great Wisdom)! 'Name-body' refers to the name established based on things; this is called name-body. 'Phrase-body' refers to a phrase having meaning, its self-nature being definite and ultimate; this is called phrase-body. 'Form-body' refers to that which displays name and phrase; this is called form-body (form-body is also known as letters). Furthermore, form-body refers to length, shortness, height, and lowness. Furthermore, phrase-body refers to paths. For example, the paths traveled by elephants, horses, cows, etc., are called phrase-body. Mahamati (Great Wisdom)! 'Name' and 'form' refer to using names to describe the formless four Skandhas (aggregates), hence it is called name. Self-characteristics manifest, hence it is called form. This is called name, phrase, and form-body. One should study the distinctions of name, phrase, and form-body.' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'The name-body and the phrase-body, and the differences of the form-body, are foolishly clung to by ordinary people, like an elephant drowning in deep mud.' 'Furthermore, Mahamati (Great Wisdom)! In the future, wise people should use the characteristics of being apart from one and different, both together and not together, and the meaning understood by 'mine,' to question those without wisdom. They will then answer, 'This is not a correct question.' For example, are form, etc., permanent or impermanent? Are they different or not different? Likewise, Nirvana (liberation), the characteristics of actions and what they characterize, qualities and what they qualify, what is created and what creates, what is seen and what sees,' --------------------------------------------------------------------------------
Chinese
尘及微尘、修与修者，如是比展转相。如是等问，而言佛说无记止论。非彼痴人之所能知，谓闻慧不具故。如来、应供、等正觉，令彼离恐怖句故，说言无记，不为记说。又止外道见论故，而不为说。大慧！外道作如是说，谓：‘命即是身。’如是等无记论。大慧！彼诸外道愚痴，于因作无记论，非我所说。大慧！我所说者，离摄所摄，妄想不生。云何止彼？大慧！若摄所摄计著者，不知自心现量，故止彼。大慧！如来、应供、等正觉，以四种记论为众生说法。大慧！止记论者，我时时说，为根未熟，不为熟者。 “复次，大慧！一切法，离所作因缘不生，无作者故，一切法不生。大慧！何故一切性离自性？以自觉观时，自共性相不可得故，说一切法不生。何故一切法不可持来，不可持去？以自共相，欲持来，无所来；欲持去，无所去；是故一切法，离持来去。大慧！何故一切诸法不灭？谓性自性相无故，一切法不可得，故一切法不灭。大慧！何故一切法无常？谓相起无常性，是故说一切法无常。大慧！何故一切法常？谓相起无生性，无常常，故说一切法常。” 尔时，世尊欲重宣此义而说偈言： “记论有四种， 一向及诘问， 分别及止论， 以制诸外道。 有及非有生， 僧佉毗舍师 现代汉语译本：关于尘及微尘（极小的物质单位）、修行与修行者，这些都是相互关联、递相展现的。对于这些问题，如果佛陀说‘无记止论’，那是因为那些愚痴之人无法理解，因为他们的闻慧不圆满。如来（Tathagata，佛的称号之一）、应供（Arhat，值得供养的人）、等正觉（Samyaksambuddha，完全觉悟者）为了使他们远离恐怖的言论，才说‘无记’，而不是为了进行记说。并且，为了阻止外道的邪见理论，所以才不为他们解说。大慧（Mahamati，菩萨名）！外道是这样说的：‘命就是身。’等等这些都是无记论。大慧！那些外道愚痴，对于因果关系作无记论，这不是我所说的。大慧！我所说的，是远离能摄与所摄的对立，妄想就不会产生。如何阻止这些呢？大慧！如果执着于能摄与所摄，就不能认识到自心所显现的境界，所以要阻止这些。大慧！如来、应供、等正觉，以四种记论为众生说法。大慧！关于止记论，我时常说，这是为了那些根基尚未成熟的人，而不是为了那些根基已经成熟的人。 再者，大慧！一切法，离开所造作的因缘就不会产生，因为没有造作者，所以一切法不生。大慧！为什么一切自性都离于自性呢？因为在以自觉的智慧观察时，自性与共相都不可得，所以说一切法不生。为什么一切法都不可拿来，不可拿去呢？因为对于自相与共相，想要拿来，却无所从来；想要拿去，却无所去；所以一切法，是离于拿来拿去的。大慧！为什么一切诸法不灭呢？因为自性与自性之相是空无的，一切法不可得，所以一切法不灭。大慧！为什么一切法无常呢？因为现象的生起具有无常的性质，所以说一切法无常。大慧！为什么一切法常呢？因为现象的生起具有不生不灭的性质，没有无常，所以说一切法是常。 这时，世尊想要再次宣说这个道理，就说了偈语： ‘记论有四种，一向及诘问，分别及止论，以制诸外道。有及非有生，僧佉毗舍师’
English
English version: Concerning dust and fine dust (extremely small units of matter), practice and practitioners, these are all interconnected and mutually manifested. Regarding these questions, if the Buddha speaks of 'avyākrta-nirodha-vāda' (the theory of unanswered cessation), it is because those foolish people cannot understand, as their wisdom of hearing is incomplete. The Tathagata (one of the titles of the Buddha), Arhat (one worthy of offerings), Samyaksambuddha (fully enlightened one), in order to keep them away from terrifying statements, speaks of 'avyākrta' (unanswered), not for the sake of making statements. Furthermore, in order to stop the heretical views of external paths, he does not explain to them. Mahamati (name of a Bodhisattva)! External paths say things like: 'Life is the body.' These are all unanswered theories. Mahamati! Those external paths are foolish, making unanswered theories about cause and effect, which is not what I say. Mahamati! What I say is to be free from the duality of the grasped and the grasper, so that delusion does not arise. How to stop these? Mahamati! If one is attached to the grasped and the grasper, one cannot recognize the manifestation of one's own mind, so one must stop these. Mahamati! The Tathagata, Arhat, Samyaksambuddha, teaches the Dharma to sentient beings with four kinds of statements. Mahamati! Regarding the cessation of statements, I often speak of it for those whose roots are not yet mature, not for those whose roots are already mature. Furthermore, Mahamati! All dharmas (phenomena) do not arise apart from the causes and conditions of action, because there is no creator, therefore all dharmas do not arise. Mahamati! Why are all natures devoid of self-nature? Because when observing with self-aware wisdom, self-nature and common characteristics are unattainable, therefore it is said that all dharmas do not arise. Why can't all dharmas be brought here or taken away? Because for self-characteristics and common characteristics, wanting to bring them here, there is nowhere to come from; wanting to take them away, there is nowhere to go to; therefore all dharmas are apart from bringing and taking away. Mahamati! Why do all dharmas not cease? Because self-nature and the characteristics of self-nature are empty, all dharmas are unattainable, therefore all dharmas do not cease. Mahamati! Why are all dharmas impermanent? Because the arising of phenomena has the nature of impermanence, therefore it is said that all dharmas are impermanent. Mahamati! Why are all dharmas permanent? Because the arising of phenomena has the nature of non-arising and non-ceasing, there is no impermanence, therefore it is said that all dharmas are permanent. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Statements are of four kinds, direct and questioning, distinguishing and stopping, to subdue the external paths. Existence and non-existence arise, Samkhya and Vaisheshika.' -------------------------------------------------------------------------------- ， 一切悉无记， 彼如是显示。 正觉所分别， 自性不可得， 以离于言说， 故说离自性。”
Chinese
尔时大慧菩萨摩诃萨复白佛言：“世尊！唯愿为说诸须陀洹、须陀洹趣差别通相。若菩萨摩诃萨，善解须陀洹趣差别通相，及斯陀含、阿那含、阿罗汉方便相，分别知已，如是如是为众生说法。谓二无我相及二障净，度诸地相，究竟通达，得诸如来不思议究竟境界。如众色摩尼，善能饶益一切众生，以一切法境界无尽身财，摄养一切。” 佛告大慧：“谛听，谛听！善思念之。今为汝说。” 大慧白佛言：“善哉，世尊！唯然听受。” 佛告大慧：“有三种须陀洹、须陀洹果差别。云何为三？谓下中上。下者极七有生；中者三五有生而般涅槃；上者即彼生而般涅槃。此三种有三结，下中上。云何三结？谓身见、疑、戒取。是三结差别，上上升进，得阿罗汉。大慧！身见有二种，谓：俱生及妄想。如缘起妄想，自性妄想。譬如依缘起自性，种种妄想自性，计着生。以彼非有、非无、非有无，无实妄想相故。愚夫妄想，种种妄想自性相计着。如热时炎，鹿渴水想。是须陀洹妄想身见，彼以人无我摄受无性，断除久远无知计着。大慧！俱生者，须陀洹身见，自他身等四阴，无色相故。 现代汉语译本： 一切都是不可记说的，佛陀就是这样开示的。 正觉所分别的法，其自性是不可得的， 因为它远离了言语的表达，所以说它是离自性的。 这时，大慧菩萨摩诃萨又对佛说：‘世尊！愿您为我们解说诸须陀洹（Srota-apanna，入流果）、须陀洹趣（入流道）的差别和共通之处。如果菩萨摩诃萨能够善于理解须陀洹趣的差别和共通之处，以及斯陀含（Sakrdagamin，一来果）、阿那含（Anagamin，不还果）、阿罗汉（Arhat，无学果）的方便之相，分别了解之后，就能如是如是地为众生说法。也就是通达二种无我之相以及二障清净，度越诸地之相，究竟通达，获得诸如来不可思议的究竟境界。就像众色的摩尼宝珠一样，善于饶益一切众生，以一切法境界无尽的身财，摄受供养一切众生。’ 佛告诉大慧：‘仔细听，仔细听！好好地思考。现在为你解说。’ 大慧对佛说：‘太好了，世尊！我愿意听受。’ 佛告诉大慧：‘有三种须陀洹、须陀洹果的差别。哪三种呢？就是下品、中品、上品。下品须陀洹最多还要经历七次生死；中品须陀洹要经历三到五次生死才能般涅槃（Parinirvana，完全的涅槃）；上品须陀洹就在当生般涅槃。这三种须陀洹有三种结缚，下品、中品、上品各有不同。哪三种结缚呢？就是身见（Satkayadristi，认为五蕴身心为我）、疑（Vicikitsa，对三宝的怀疑）、戒禁取（Silavrataparamarsa，执取不正的戒律和苦行）。这三种结缚的差别，通过上上增进的修行，可以证得阿罗汉果。大慧！身见有两种，就是：俱生身见和妄想身见。就像缘起妄想，自性妄想。譬如依赖缘起自性，种种妄想自性，计着而生。因为它既非有、非无、也非亦有亦无，没有真实的妄想之相。愚夫妄想，对种种妄想自性之相产生计着。就像热天时的阳焰，鹿渴求水一样。这是须陀洹的妄想身见，他们以人无我（Pudgala-nairatmya，补特伽罗无我）摄受无自性，断除久远以来的无知计着。大慧！俱生身见，是须陀洹的身见，认为自身和他身等同于四阴，因为没有色相的缘故。