English
English version: Thus it is said. So-called not closely contacting the boundary and experiencing. Question: How is it considered neatly limited and not closely experiencing? Answer: There is no neat limitation. The moon here, residing at a distance of forty thousand Yojanas (Yojana, ancient Indian unit of distance), experiences and sees; or residing at a distance of five li, sees existence according to the power of the senses (roots), therefore it is closely experiencing. Not closely experiencing is merely seeing and experiencing the boundary. Not being affected by dust entering the eyes, one can experience when away from the dust. Similarly with the ears, one can experience sound when away, not forcing the ears to receive sound, this too is experiencing according to the power of the senses. The mind (consciousness) has no color, no distance, therefore it is said to be not closely experiencing. Question: How is there no movement? Answer: No movement, self, others, experiencing no experience (Sutra). Self-experience, other-experience, no experience, this is no movement. That self-experience, with form (Rupa, matter) as the head. Other-experience, and the remaining six: form, sound (Shabda, sound), smell (Gandha, odor), taste (Rasa, flavor), smoothness (touch). No experience, with the wall as the head. Conch sound, Utpala (blue lotus) fragrance as the head, etc., have no movement, therefore it is no movement. This is the remaining movement without cause, this is the five realms without cause, some have other causes, the Dharma meaning is vast. Question: Having spoken of no movement, where movement is more pleasurable, how are there different learning places? Answer: Different learning places, one place, dangerous falsehood, meaningless arguments (Sutra). One-place arguments, dangerously false arguments, meaningless arguments, these are briefly the three different learning places, one meaning. That one-place argument, the name is like Indra's (Indra, the lord of gods) banner pole, eight people holding it in the middle. Or some say Devadatta (Devadatta, a cousin of the Buddha) brought it, or say the truth given by the heavens is in the middle, not lifted alone (one person says), even if there are many, not one person can lift it (even if there are many, the following is a further answer to lifting it alone), saying it like this, is a one-place argument. Why are there three meanings? The retribution of past causes (one person says, referring specifically to what was done in the past), what people create in the present (another person says, if it refers only to the past, why create in the present), others like to give wealth (another person likes to give alms, wealth is the word of angels). The causes within this, to this point reveal a one-place argument. Dangerous falsehood --------------------------------------------------------------------------------
Chinese
伪义论，名如彼因提幢幡竿，或言非人举来，唱齐所致，此是义，险伪义。无义论名如因提幢幡竿，此非人举来。 问：云何一处义论义？ 答：一处，己、他人所造及能论(修妒路)。己人所造有二宿命因缘所造：今命所造彼及宿命所造。当知是因缘受报想天所与。如是义有三，如上说。彼若言因缘人所造，他喜与财作如是说。一义论所造因缘辈，无人所造、无反复、不可信，此辈不足往来。若缘所作，如是一切无所作，如是为首恶。 问：云何险伪？ 答：险伪义，众生、法、俱根义想(修妒路)。险伪义论，众生论、法论、俱论。彼众生法相应，众生所作净不净。若少作、众生法所作，此是险伪义论。非众生作、非法所作、非俱所作(上非上宜有何以故)。 问：云何众生根义想？ 答：众生，梵摩、末恕婆卢、频糅(八臂神也)论(修妒路)。众生所作，如梵摩所作、末恕婆卢(主地神也)所作、频糅所作。如是论，不知观。梵摩论者言，梵摩造虚空，虚空造风，风作水，水作地，地作草木、众生。如是前梵摩作论，此一切是恶。若梵摩作虚空地者，住何所处而作空地也？若展转作者，事违。如是为首恶也。末怒婆卢、频糅亦尔。 问：云何法？ 答：法 现代汉语译本： 伪义论，其名称就像因提幢幡竿（Indra's banner pole，帝释天的旗杆），或者说是被非人举起，通过齐声歌唱所导致的。这是一种义，但却是危险的虚假之义。无义论，其名称就像因提幢幡竿，但它不是被非人举起的。 问：什么是一处义论义？ 答：一处义，是自己或他人所造，以及能论（Sutra，经）。自己或他人所造的，有二种：宿命因缘所造；今生所造，包括今生和宿命所造。应当知道这是因缘受报想天所给予的。这样的义有三种，如上所述。如果他们说因缘是人所造，他人会高兴地给予财富，并这样说。一义论所造的因缘之辈，无人所造、无反复、不可信，这些人不值得交往。如果缘是所作，那么一切都是无所作，这是最恶劣的。 问：什么是危险的虚假？ 答：危险的虚假之义，是众生、法、俱根义想（Sutra，经）。危险的虚假义论，包括众生论、法论、俱论。其中众生法相互相应，众生所作有净与不净。如果少量作为，是众生法所作，这就是危险的虚假义论。不是众生所作、不是法所作、不是俱所作（上面“非”字之上应该有“何以故”）。 问：什么是众生根义想？ 答：众生，梵摩（Brahma，大梵天）、末恕婆卢（Maheshvara，大自在天）、频糅（Vishnu，毗湿奴，八臂神）论（Sutra，经）。众生所作，如梵摩所作、末恕婆卢所作、频糅所作。这样的论述，不知观。梵摩论者说，梵摩创造虚空，虚空创造风，风创造水，水创造地，地创造草木、众生。像这样先前梵摩作论，这一切都是恶。如果梵摩创造虚空地，那么他住在什么地方来创造空地呢？如果说是展转作者，这与事实相违背。这是最恶劣的。末怒婆卢、频糅也是如此。 问：什么是法？ 答：法
English
English version: The doctrine of false meaning is named like Indra's banner pole, or said to be caused by non-humans lifting it and chanting in unison. This is a meaning, but a dangerous false meaning. The doctrine of no meaning is named like Indra's banner pole, but it is not lifted by non-humans. Question: What is the meaning of the doctrine of one place? Answer: The meaning of one place is created by oneself or others, and the Canons (Sutra). What is created by oneself or others has two kinds: created by past life causes and conditions; created by this life, including what is created by this life and past life. It should be known that this is given by the Heaven of Reward for Causes and Conditions. Such meaning has three kinds, as mentioned above. If they say that causes and conditions are created by humans, others will happily give wealth and say so. The kind of causes and conditions created by the doctrine of one meaning are not created by anyone, are not repeated, and are not credible. These people are not worth associating with. If conditions are what is made, then everything is unmade, which is the worst. Question: What is dangerous falsehood? Answer: The meaning of dangerous falsehood is the thought of beings, Dharma, and the root of both (Sutra). The doctrine of dangerous falsehood includes the doctrine of beings, the doctrine of Dharma, and the doctrine of both. Among them, beings and Dharma correspond to each other, and what beings do has purity and impurity. If a small amount is done, it is done by beings and Dharma, which is the doctrine of dangerous falsehood. It is not done by beings, not done by Dharma, and not done by neither (above the 'not' there should be 'why'). Question: What is the thought of the root meaning of beings? Answer: Beings, Brahma (the creator god), Maheshvara (the great lord), Vishnu (the preserver god, with eight arms) doctrine (Sutra). What beings do, such as what Brahma does, what Maheshvara does, what Vishnu does. Such arguments do not know observation. Those who argue for Brahma say that Brahma created space, space created wind, wind created water, water created earth, earth created plants and beings. Like this, Brahma made the argument earlier, all of this is evil. If Brahma created space and earth, then where did he live to create space and earth? If it is said to be created by transformation, it contradicts the facts. This is the worst. Maheshvara and Vishnu are also like this. Question: What is Dharma? Answer: Dharma --------------------------------------------------------------------------------
Chinese
者，时、微、性论(修妒路)。时作一切，微作、性作，此三法义论。彼时论名是一切皆时之所生，是一时皆时之所成熟也，是一切皆时之所亏，是一切皆时之有为(首卢)。诵此伪偈，彼不相应。一处如上说，不足往来，彼于此合(上四事同故)。或生意，此亦时所作。此不相应。何以故？空无所有，时自亦空，教他所作不合。如是恶也。微者亦不合。彼无念此，事不相应。性亦如是，性若有起，非性事；若无者，无义。若无义、有所起，如是一切有者，性有何差降？若卿生此意性有常。此不相应。无常者不变。如是恶也(性者常然也，常然则无然不然，故曰不变也)。 问：云何无义？ 答：无义者，自然、强伏、无所有(修妒路)。无义论有三：自然论、强伏论、无所有。彼自然论者，自然有生，不有余想。刺如利，无有人利之者，以此为首。强伏论名随物欲生，如大水泉源草木枝叶堕中聚作一抟，此是强伏随风来，或吹向北或复东西，如是种随所欲起。无所有名空，尽无所有，有何相应？何者相应？都无所有。此辈尽是恶。何故？若自然有者，子不生也。田作水溉灌，以见时为首。若无是者，子不得生。是故不自然，一切作所致报。 问：已说异学处，云何解脱处？ 欲解脱处，想 现代汉语译本： 这是关于时、微、性论（修妒路 Sutra，经）的讨论。讨论的是时（Kala，时间）创造一切，微（Anu，微尘）创造一切，以及性（Prakrti，自性）创造一切这三种法义。当时有人提出，一切都是时间所生，一切都是时间所成熟，一切都是时间所亏损，一切都是时间所作为（首卢 Sloka，偈颂）。诵读这种虚假的偈颂，是不相应的。就像前面所说的那样，不足以说明往来，他们在这里结合（因为以上四件事相同）。或者有人认为，这也是时间所创造的。这不相应。为什么呢？因为空无所有，时间本身也是空性的，教导他人所作是不合理的。这是错误的。 微尘的说法也不合理。他们没有想到这一点，事情是不相应的。自性的说法也是如此，如果自性有所生起，那就不是自性；如果没有生起，那就没有意义。如果没有意义，却有所生起，如果一切都有，那么自性有什么差别呢？如果你们认为自性是常有的，这也不相应。因为无常的事物是会变化的。这是错误的（自性是常然的，常然就没有然与不然，所以说是不会变化的）。 问：什么是没有意义？ 答：没有意义指的是自然、强伏、无所有（修妒路 Sutra，经）。无意义论有三种：自然论、强伏论、无所有论。所谓的自然论，是指自然而生，没有其他的想法。比如刺是锐利的，没有人使它锐利，以此为首。强伏论是指随着事物的欲望而生，比如大水泉源中的草木枝叶，掉落其中聚集在一起，形成一团，这是强伏，随着风而来，或者吹向北方，或者吹向东西，就像种子随着欲望而生起。无所有论是指空，完全没有所有，有什么相应呢？什么相应呢？什么都没有。这些说法都是错误的。为什么呢？如果自然而有，就不会有种子生起。耕田、浇水，以观察时节为首要。如果没有这些，种子就不能生起。所以不是自然而然的，一切都是作为所导致的报应。 问：已经说了其他学派的观点，那么解脱的途径是什么？ 想要解脱，就要思考。
English
English version: This is a discussion on the theories of Kala (time), Anu (atoms), and Prakrti (nature) (Sutra). It discusses the three Dharma meanings: time creates everything, atoms create everything, and nature creates everything. At that time, someone proposed that everything is born from time, everything is matured by time, everything is diminished by time, and everything is acted upon by time (Sloka). Reciting this false verse is not appropriate. Just as mentioned before, it is not sufficient to explain coming and going, and they are combined here (because the above four things are the same). Or someone thinks that this is also created by time. This is not appropriate. Why? Because it is empty and devoid of anything, and time itself is also empty, teaching others to do it is unreasonable. This is wrong. The theory of atoms is also unreasonable. They did not think of this, and things are not corresponding. The theory of nature is also like this. If nature arises, then it is not nature; if it does not arise, then it is meaningless. If it is meaningless, but something arises, if everything exists, then what is the difference between nature? If you think that nature is eternal, this is also not appropriate. Because impermanent things change. This is wrong (nature is constant, and constant means there is no being or non-being, so it is said to be unchanging). Question: What is without meaning? Answer: Without meaning refers to nature, force, and nothingness (Sutra). There are three theories of meaninglessness: the theory of nature, the theory of force, and the theory of nothingness. The so-called theory of nature refers to being born naturally, without other thoughts. For example, a thorn is sharp, and no one makes it sharp, taking this as the beginning. The theory of force refers to being born according to the desires of things, such as the branches and leaves of plants in a large water spring, falling into it and gathering together to form a clump, this is force, coming with the wind, or blowing to the north, or blowing to the east, just like seeds arise according to desire. The theory of nothingness refers to emptiness, completely without anything, what corresponds? What corresponds? Nothing at all. These statements are all wrong. Why? If it exists naturally, then seeds will not be born. Cultivating the field and irrigating with water, with observing the seasons as the priority. Without these, seeds cannot be born. Therefore, it is not natural, everything is the result of actions. Question: Having spoken of the views of other schools, what is the path to liberation? To seek liberation, one must contemplate. --------------------------------------------------------------------------------