English
English version: 'Excellent, excellent! One should stay away from clinging to and arguing about words that contradict this (right view).' Then, Mahamati (Great Wisdom), relying on the Buddha's power, spoke to the Buddha again: 'World Honored One! Your explanation of 'non-arising and non-ceasing' is not unique. Why? Because the 'cause' of all non-Buddhist (outsider) paths is also non-arising and non-ceasing. World Honored One, you also said that space, cessation through non-causal conditions, and the realm of Nirvana are non-arising and non-ceasing. World Honored One! Non-Buddhists say that 'cause' gives rise to all worlds. World Honored One, you also say that ignorance, craving, karma, and delusion are the conditions that give rise to all worlds. Their 'cause' and 'condition' are merely different names; the causes and conditions of external things are also like this. Thus, World Honored One! There is no difference between your teachings and those of the non-Buddhists. Atoms, supreme beings, self-existent beings, and so on – these nine things are non-arising and non-ceasing. World Honored One, you also say that the nature of all dharmas is non-arising and non-ceasing; it cannot be said to 'exist' or 'not exist'. Non-Buddhists also say that the four great elements (earth, water, fire, wind) are indestructible, and their inherent nature is non-arising and non-ceasing. The four great elements are eternal. These four great elements, even as they flow through the various realms of existence, do not abandon their inherent nature. What you say, World Honored One, is also like this. Therefore, I say there is nothing unique. I hope the World Honored One can explain the difference, and show why your teachings are special and superior to all non-Buddhist paths. If there is no difference, then all non-Buddhists are also Buddhas. Because of non-arising and non-ceasing, and yet you, World Honored One, say that it is impossible for multiple Buddhas to appear in one world at the same time – this is impossible. If it were as you said before, there should be multiple Buddhas in one world, because there is no difference.' The Buddha said to Mahamati: 'My explanation of non-arising and non-ceasing is different from the non-arising and non-ceasing of the non-Buddhists. Why? Because those non-Buddhists believe that there is a 'nature' or 'self-nature' that has attained the state of non-arising, non-ceasing, and eternal unchangingness. I am not like that; I do not fall into the category of 'existence' or 'non-existence'. Mahamati! What I speak of is beyond the categories of 'existence' and 'non-existence', beyond arising and ceasing; it is neither 'nature' nor 'no-nature'. It is like the manifestation of various illusions and dreams, so it cannot be said to be 'no-nature'. What is 'no-nature'? It means that form (rupa) has no self-nature and cannot be grasped, because sometimes it appears and sometimes it does not, sometimes it can be taken up and sometimes it cannot. Therefore, the nature of all dharmas is neither 'having nature' nor 'not having nature', but simply awakening to the realm manifested by one's own mind, where delusion no longer arises, there is peace and happiness, and worldly affairs cease forever. Foolish ordinary people act based on delusion; wise and holy people do not. Unreal delusion,' --------------------------------------------------------------------------------
Chinese
如揵闼婆城，及幻化人。大慧！如揵闼婆城及幻化人，种种众生商贾出入。愚夫妄想谓真出入，而实无有出者入者，但彼妄想故。如是，大慧！愚痴凡夫，起不生不灭，彼亦无有有为无为。如幻人生，其实无有若生若灭，性无性无所有故。一切法亦如是，离于生灭。愚痴凡夫，堕不如实，起生灭妄想，非诸贤圣。不如实者，不尔。如性自性妄想，亦不异。若异妄想者，计着一切性自性，不见寂静。不见寂静者，终不离妄想。是故，大慧！无相见胜。非相见相者，受生因，故不胜。大慧！无相者，妄想不生，不起不灭，我说涅槃。大慧！涅槃者，如真实义见，离先妄想心心数法，逮得如来自觉圣智，我说是涅槃。” 尔时，世尊欲重宣此义而说偈言： “灭除彼生论， 建立不生义， 我说如是法， 愚夫不能知。 一切法不生， 无性无所有， 乾闼婆幻梦， 有性者无因， 无生无自性， 何因空当说。 以离于和合， 觉知性不现， 是故空不生， 我说无自性。 谓一一和合， 性现而非有， 分析无和合， 非如外道见。 梦幻及垂发， 野马乾闼婆， 世间种种事， 无因而相现。 折伏有因论， 申畅无生义。 申畅无生者， 法流永不断 现代汉语译本： 就像乾闼婆城（Gandharva-city，海市蜃楼）和幻化的人一样。大慧（Mahamati）！就像乾闼婆城和幻化的人，有各种各样的众生、商贾出入其中。愚蠢的人妄想地认为那是真的出入，但实际上并没有出入的人，只是因为他们的妄想。同样，大慧！愚痴的凡夫，生起不生不灭的念头，但实际上并没有有为法和无为法。就像幻化的人产生，实际上并没有生也没有灭，因为其自性是空无所有的。一切法也是如此，远离生灭。愚痴的凡夫，陷入不如实的境界，生起生灭的妄想，而不是诸位贤圣。不如实，就是并非如此。就像对自性和自体性的妄想，也没有什么不同。如果认为妄想是不同的，就会执着于一切的自性和自体性，而无法见到寂静。无法见到寂静的人，终究无法脱离妄想。所以，大慧！见到无相才是殊胜的。以相见相的人，是受生的原因，所以并不殊胜。大慧！无相，就是妄想不生，不起不灭，我称之为涅槃（Nirvana）。大慧！涅槃，就是如实地见到真义，脱离先前的妄想心和心所法，获得如来自觉的圣智，我称之为涅槃。 这时，世尊为了再次宣扬这个意义，而说了偈语： ‘灭除那些主张生论的人，建立不生的意义，我说的是这样的法，愚蠢的人不能理解。一切法不生，没有自性，一无所有，乾闼婆城、幻梦，认为有自性者是没有原因的。没有生，没有自性，什么原因要说空呢？因为脱离了和合，觉知到自性不显现，所以空是不生的，我说没有自性。所谓一一和合，自性显现但并非真实存在，分析之后没有和合，不像外道的见解。梦幻和垂发，野马和乾闼婆城，世间种种事物，没有原因却显现出来。折服有因论，阐扬无生义。阐扬无生者，法流永远不会断绝。’
English
English version: Like a Gandharva-city (Gandharva-city, mirage) and an illusionary person. Mahamati! Like a Gandharva-city and an illusionary person, various beings and merchants enter and exit. Foolish people falsely imagine that it is a real entry and exit, but in reality, there are no people entering or exiting, it is only because of their delusion. Likewise, Mahamati! Ignorant ordinary people give rise to the thought of neither arising nor ceasing, but in reality, there are neither conditioned nor unconditioned dharmas. Just like an illusionary person is born, in reality, there is neither birth nor death, because its nature is empty and devoid of anything. All dharmas are also like this, apart from arising and ceasing. Foolish ordinary people, falling into the unreal, give rise to the delusion of arising and ceasing, not like the wise and noble ones. Unreal means it is not so. Just like the delusion about self-nature and own-being, there is no difference. If one thinks that delusion is different, one will be attached to all self-nature and own-being, and will not be able to see tranquility. Those who cannot see tranquility will never be able to escape from delusion. Therefore, Mahamati! Seeing the signless is superior. Those who see signs through signs are the cause of rebirth, so they are not superior. Mahamati! Signless means that delusion does not arise, neither arising nor ceasing, I call it Nirvana (Nirvana). Mahamati! Nirvana is to see the true meaning as it is, to be free from the previous deluded mind and mental functions, and to attain the self-realized sacred wisdom of the Tathagata, I call it Nirvana. At that time, the World Honored One, wishing to proclaim this meaning again, spoke in verse: 'Eliminate those who advocate the theory of arising, establish the meaning of non-arising, I speak of such a Dharma, which foolish people cannot understand. All dharmas do not arise, without self-nature, without anything, Gandharva cities and illusions, those who think there is self-nature have no cause. Without birth, without self-nature, what cause should emptiness be spoken of? Because it is apart from combination, realizing that self-nature does not appear, therefore emptiness does not arise, I say there is no self-nature. The so-called combination one by one, self-nature appears but is not truly existent, after analysis there is no combination, not like the views of externalists. Dreams and illusions and falling hair, mirages and Gandharva cities, all kinds of things in the world, appear without cause. Subdue the theory of causation, expound the meaning of non-arising. Those who expound non-arising, the Dharma stream will never be cut off.'
Chinese
， 炽然无因论， 恐怖诸外道。 云何何所因， 彼以何故生， 于何处和合， 而作无因论？ 观察有为法， 非无因有因， 彼生灭论者， 所见从是灭。 云何为无生， 为是无性耶？ 为顾视诸缘， 有法名无生？ 名不应无义， 惟为分别说， 非无性无生， 亦非顾诸缘， 非有性而名， 名亦非无义。 一切诸外道， 声闻及缘觉， 七住非境界， 是名无生相。 远离诸因缘， 亦离一切事， 惟有微心住， 想所想俱离， 其身随转变， 我说是无生。 无外性无性， 亦无心摄受， 断除一切见， 我说是无生。 如是无自性， 空等应分别， 非空故说空， 无生故说空。 因缘数和合， 则有生有灭， 离诸因缘数， 无别有生灭。 舍离因缘数， 更无有异性， 若言一异者， 是外道妄想。 有无性不生， 非有亦非无， 除其数转变， 是悉不可得。 但有诸俗数， 展转为钩锁， 离彼因缘锁， 生义不可得。 生无性不起， 离诸外道过， 但说缘钩锁， 凡愚不能了。 若离缘钩锁， 别有生性者， 是则无因论， 破坏钩锁义。 如 现代汉语译本 炽盛的无因论，使所有外道感到恐惧。 他们提问：‘什么是原因？什么不是原因？’ ‘事物因何而生？’ ‘在何处聚合，从而产生无因论？’ 观察有为法（saṃskṛta-dharma），既不是没有原因，也不是有原因。 那些主张生灭论的人，他们的见解由此而灭。 ‘什么是无生？’ ‘是无自性吗？’ ‘还是考虑到各种因缘，才将法称为无生？’ 名称不应毫无意义，只是为了分别而说。 并非无自性就是无生，也不是考虑到各种因缘。 并非有自性而有名，名称也不是毫无意义。 所有外道（tīrthika）、声闻（śrāvaka）和缘觉（pratyekabuddha）， 七住菩萨的境界不是他们所能达到的，这就是无生相。 远离各种因缘，也远离一切事物。 只有微细的心存在，能想和所想都已远离。 其身随之转变，我说这就是无生。 没有外在的自性，也没有内在的自性，也没有心识的摄取。 断除一切见解，我说这就是无生。 像这样无自性，空等概念应该分别理解。 不是因为空才说空，而是因为无生才说空。 因缘聚合，就有生有灭。 离开各种因缘，就没有另外的生灭。 舍弃因缘，就没有其他的自性。 如果说有一或异，那是外道的妄想。 有无自性不生，非有也非无。 除了因缘的转变，这些都是不可得的。 只有世俗的因缘，辗转相依如钩锁。 离开这些因缘锁，生的意义就不可得。 生无自性，不会生起，远离各种外道的过失。 只是说因缘如钩锁相连，凡夫愚人不能理解。 如果离开因缘锁，另外有生的自性， 那就是无因论，破坏了因缘钩锁的意义。 如...
English
English version The blazing doctrine of no cause terrifies all the heretics (tīrthika). They ask: 'What is the cause? What is not the cause?' 'Why are things born?' 'Where do they gather, thus creating the doctrine of no cause?' Observing conditioned dharmas (saṃskṛta-dharma), they are neither without cause nor with cause. Those who advocate the theory of arising and ceasing, their views are extinguished from this. 'What is non-arising?' 'Is it without inherent nature?' 'Or is it by considering various conditions that a dharma is called non-arising?' Names should not be meaningless, but are spoken for the sake of distinction. It is not that being without inherent nature is non-arising, nor is it by considering various conditions. It is not that having inherent nature gives rise to a name, nor is the name meaningless. All the heretics (tīrthika), śrāvakas (śrāvaka), and pratyekabuddhas (pratyekabuddha), The state of the seventh stage Bodhisattva is not within their reach; this is called the characteristic of non-arising. Being apart from all conditions, also being apart from all things, Only the subtle mind remains, both the object of thought and the thought itself are separated, Its body transforms accordingly, I say this is non-arising. There is no external inherent nature, nor is there internal inherent nature, nor is there the mind's acceptance. Cutting off all views, I say this is non-arising. Like this, being without inherent nature, emptiness and other concepts should be understood separately. It is not because of emptiness that emptiness is spoken of, but because of non-arising that emptiness is spoken of. When causes and conditions gather, there is arising and ceasing. Apart from various causes and conditions, there is no separate arising and ceasing. Abandoning causes and conditions, there is no other inherent nature. If one speaks of one or different, that is the delusion of heretics. Having or not having inherent nature, there is no arising, neither being nor non-being. Except for the transformation of conditions, these are all unattainable. There are only worldly conditions, mutually dependent like hooks and chains. Apart from these chains of conditions, the meaning of arising is unattainable. Arising without inherent nature does not arise, being apart from the faults of various heretics. It is only said that conditions are linked like hooks and chains, which ordinary fools cannot understand. If, apart from the chains of conditions, there is a separate inherent nature of arising, That is the doctrine of no cause, destroying the meaning of the hooks and chains of conditions. Like... -------------------------------------------------------------------------------- 灯显众像， 钩锁现若然， 是则离钩锁， 别更有诸性。 无性无有生， 如虚空自性， 若离于钩锁， 慧无所分别。 复有余无生， 贤圣所得法， 彼生无生者(彼生是四相生)， 是则无生忍。 若使诸世间， 观察钩锁者， 一切离钩锁， 从是得三昧。 痴爱诸业等， 是则内钩锁， 攒燧泥团轮， 种子等名外。 若使有他性， 而从因缘生， 彼非钩锁义， 是则不成就。 若生无自性， 彼为谁钩锁？ 展转相生故， 当知因缘义。 使生有他性， 而从因缘生， 彼非钩锁义， 是则不成就。 坚湿暖动法， 凡愚生妄想， 离数无异法， 是则说无性。 如医疗众病， 无有若干论， 以病差别故， 为设种种治。 我为彼众生， 破坏诸烦恼， 知其根优劣， 为彼说度门。 非烦恼根异， 而有种种法， 唯说一乘法， 是则为大乘。”