Chinese
有情、命者、生者、养育、士夫、补特伽罗，由有补特伽罗故能造诸业，或顺乐受、或顺苦受、或顺不苦不乐受。彼造顺乐受业已领受乐受，造顺苦受业已领受苦受，造顺不苦不乐受业已领受不苦不乐受。性空论者作是问言：汝然此不？此作此受。答言：不尔。汝听堕负。若有我、有情、命者、生者、养育、士夫、补特伽罗，由有补特伽罗故能造诸业，或顺乐受、或顺苦受、或顺不苦不乐受。彼造顺乐受业已领受乐受，造顺苦受业已领受苦受，造顺不苦不乐受业已领受不苦不乐受，是则应言此作此受，汝作是言不应道理。若汝不说此作此受，则不应言有我、有情、命者、生者、养育、士夫、补特伽罗，由有补特伽罗故能造诸业，或顺乐受、或顺苦受、或顺不苦不乐受。彼造顺乐受业已领受乐受，造顺苦受业已领受苦受，造顺不苦不乐受业已领受不苦不乐受；言有我、有情、命者、生者、养育、士夫、补特伽罗，由有补特伽罗故能造诸业，或顺乐受、或顺苦受、或顺不苦不乐受。彼造顺乐受业已领受乐受，造顺苦受业已领受苦受，造顺不苦不乐受业已领受不苦不乐受，不应道理。若作是言：此作此受。应问彼言：汝然此不？谓契经中世尊善语善词善说，为一梵志说言，梵志！此作此受是堕常边。彼答言：尔。汝听堕负。 现代汉语译本： 有情（sentient beings）、命者（life-bearers）、生者（those who are born）、养育（those who are nourished）、士夫（individuals）、补特伽罗（pudgala，个人），因为有补特伽罗的缘故，才能造作各种业，或者顺应乐受，或者顺应苦受，或者顺应不苦不乐受。他们造作顺应乐受的业之后，就领受乐受；造作顺应苦受的业之后，就领受苦受；造作顺应不苦不乐受的业之后，就领受不苦不乐受。 性空论者这样问道：‘你认可这样吗？即“此作此受”？’（此作此受：这个行为导致这个结果） 回答说：‘不认可。’ ‘你听着，你已经落败了。如果存在我、有情、命者、生者、养育、士夫、补特伽罗，因为有补特伽罗的缘故，才能造作各种业，或者顺应乐受，或者顺应苦受，或者顺应不苦不乐受。他们造作顺应乐受的业之后，就领受乐受；造作顺应苦受的业之后，就领受苦受；造作顺应不苦不乐受的业之后，就领受不苦不乐受，那么就应该说“此作此受”，你说不认可，是不合道理的。’ ‘如果你不认可“此作此受”，那么就不应该说存在我、有情、命者、生者、养育、士夫、补特伽罗，因为有补特伽罗的缘故，才能造作各种业，或者顺应乐受，或者顺应苦受，或者顺应不苦不乐受。他们造作顺应乐受的业之后，就领受乐受；造作顺应苦受的业之后，就领受苦受；造作顺应不苦不乐受的业之后，就领受不苦不乐受；说存在我、有情、命者、生者、养育、士夫、补特伽罗，因为有补特伽罗的缘故，才能造作各种业，或者顺应乐受，或者顺应苦受，或者顺应不苦不乐受。他们造作顺应乐受的业之后，就领受乐受；造作顺应苦受的业之后，就领受苦受；造作顺应不苦不乐受的业之后，就领受不苦不乐受，是不合道理的。’ 如果这样说：‘此作此受。’ 应该问他们说：‘你认可这样吗？即契经（sutra，佛经）中世尊（Buddha，佛陀）善语善词善说，为一位婆罗门（Brahmin）说：“婆罗门！此作此受是堕入常边。”’ 他们回答说：‘认可。’ ‘你听着，你已经落败了。’
English
English version: Sentient beings (beings with consciousness), life-bearers (those who sustain life), those who are born (beings undergoing birth), those who are nourished (beings requiring sustenance), individuals (persons), pudgalas (pudgala, individuals), because of the existence of pudgalas, they can create various karmas, either in accordance with pleasant feelings, or in accordance with painful feelings, or in accordance with neither-pleasant-nor-painful feelings. Having created karma in accordance with pleasant feelings, they experience pleasant feelings; having created karma in accordance with painful feelings, they experience painful feelings; having created karma in accordance with neither-pleasant-nor-painful feelings, they experience neither-pleasant-nor-painful feelings. A proponent of emptiness (性空论者) asks: 'Do you affirm this? That 'this action, this result' (此作此受: this action leads to this result)?' The answer is: 'I do not affirm it.' 'Listen, you are defeated. If there exists a self, sentient beings, life-bearers, those who are born, those who are nourished, individuals, pudgalas, because of the existence of pudgalas, they can create various karmas, either in accordance with pleasant feelings, or in accordance with painful feelings, or in accordance with neither-pleasant-nor-painful feelings. Having created karma in accordance with pleasant feelings, they experience pleasant feelings; having created karma in accordance with painful feelings, they experience painful feelings; having created karma in accordance with neither-pleasant-nor-painful feelings, they experience neither-pleasant-nor-painful feelings, then it should be said 'this action, this result.' Your denial is unreasonable.' 'If you do not affirm 'this action, this result,' then it should not be said that there exists a self, sentient beings, life-bearers, those who are born, those who are nourished, individuals, pudgalas, because of the existence of pudgalas, they can create various karmas, either in accordance with pleasant feelings, or in accordance with painful feelings, or in accordance with neither-pleasant-nor-painful feelings. Having created karma in accordance with pleasant feelings, they experience pleasant feelings; having created karma in accordance with painful feelings, they experience painful feelings; having created karma in accordance with neither-pleasant-nor-painful feelings, they experience neither-pleasant-nor-painful feelings; to say that there exists a self, sentient beings, life-bearers, those who are born, those who are nourished, individuals, pudgalas, because of the existence of pudgalas, they can create various karmas, either in accordance with pleasant feelings, or in accordance with painful feelings, or in accordance with neither-pleasant-nor-painful feelings. Having created karma in accordance with pleasant feelings, they experience pleasant feelings; having created karma in accordance with painful feelings, they experience painful feelings; having created karma in accordance with neither-pleasant-nor-painful feelings, they experience neither-pleasant-nor-painful feelings, is unreasonable.' If it is said: 'This action, this result.' They should be asked: 'Do you affirm this? That in the sutras (sutra, Buddhist scriptures), the World-Honored One (Buddha, the Buddha), with good words, good speech, and good teachings, said to a Brahmin (Brahmin): 'Brahmin! This action, this result falls into the extreme of permanence.' They answer: 'I affirm it.' 'Listen, you are defeated.' --------------------------------------------------------------------------------
Chinese
若此作此受，则不应言谓契经中世尊善语善词善说，为一梵志说言，梵志！此作此受是堕常边，汝作是言不应道理。汝今若说谓契经中世尊善语善词善说，为一梵志说言，梵志！此作此受是堕常边，则不应言此作此受；言此作此受，不应道理。若作是言：异作异受。应问彼言：汝然此不？谓契经中世尊善语善词善说，为一梵志说言，梵志！异作异受是堕断边。彼答言：尔。汝听堕负。若异作异受，则不应言于契经中世尊善语善词善说，为一梵志说言，梵志！异作异受是堕断边，汝作是言不应道理。汝今若说谓契经中世尊善语善词善说，为一梵志说言，梵志！异作异受是堕断边，则不应言异作异受；言异作异受，不应道理。 补特伽罗论者作如是言：有我、有情、命者、生者、养育、士夫、补特伽罗，由有补特伽罗故，于所见闻觉知法中，已得已求，意随寻伺。性空论者作是问言：汝然此不？谓契经中世尊善语善词善说，为本牧驴頞李瑟吒苾刍说言，苾刍！诸所见闻觉知法中，已得已求，意随寻伺。如是一切非我我所亦非我我，如是如实正慧观见。彼答言：尔。汝听堕负。若有我、有情、命者、生者、养育、士夫、补特伽罗，由有补特伽罗故，于所见闻觉知法中，已得已求，意随寻伺，则不应言谓契经中世尊善语 现代汉语译本：如果说‘如此做，如此承受（若此作此受）’，就不应该说在契经（契经：佛教经典）中，世尊（世尊：佛陀的尊称）用美好的语言、美好的词句、美好的阐述，对一位婆罗门（梵志）说：‘婆罗门！如此做，如此承受是落入常见（常边）’。你这样说是没有道理的。你现在如果说契经中，世尊用美好的语言、美好的词句、美好的阐述，对一位婆罗门说：‘婆罗门！如此做，如此承受是落入常见’，那么就不应该说‘如此做，如此承受’；说‘如此做，如此承受’，是没有道理的。如果说：‘不同地做，不同地承受（异作异受）’，应该问他：‘你认可这个吗？’就是说契经中，世尊用美好的语言、美好的词句、美好的阐述，对一位婆罗门说：‘婆罗门！不同地做，不同地承受是落入断见（断边）’。如果他回答说：‘是的’，那么你听着，你已经自相矛盾了。如果不同地做，不同地承受，那么就不应该说在契经中，世尊用美好的语言、美好的词句、美好的阐述，对一位婆罗门说：‘婆罗门！不同地做，不同地承受是落入断见’，你这样说是没有道理的。你现在如果说契经中，世尊用美好的语言、美好的词句、美好的阐述，对一位婆罗门说：‘婆罗门！不同地做，不同地承受是落入断见’，那么就不应该说‘不同地做，不同地承受’；说‘不同地做，不同地承受’，是没有道理的。 补特伽罗（补特伽罗：一种灵魂或个体）论者这样说：有‘我（我）’、‘有情（有情）’、‘命者（命者）’、‘生者（生者）’、‘养育（养育）’、‘士夫（士夫）’、‘补特伽罗’，因为有补特伽罗的缘故，对于所见、所闻、所觉、所知的事物，已经获得、已经寻求，并且用心去思索。性空论者这样问道：‘你认可这个吗？’就是说契经中，世尊用美好的语言、美好的词句、美好的阐述，对本牧驴頞李瑟吒（頞李瑟吒：人名）比丘（苾刍：出家修行的男性佛教徒）说：‘比丘！对于所有所见、所闻、所觉、所知的事物，已经获得、已经寻求，并且用心去思索。所有这些都不是我，也不是我所拥有的，也不是我的自我。’像这样如实地用正确的智慧去观察。如果他回答说：‘是的’，那么你听着，你已经自相矛盾了。如果存在‘我’、‘有情’、‘命者’、‘生者’、‘养育’、‘士夫’、‘补特伽罗’，因为有补特伽罗的缘故，对于所见、所闻、所觉、所知的事物，已经获得、已经寻求，并且用心去思索，那么就不应该说在契经中，世尊用美好的语言
English
English version: If it is said, 'If this is done, this is received (若此作此受),' then it should not be said that in the Sutras (契经: Buddhist scriptures), the World Honored One (世尊: a respectful title for the Buddha) with good words, good phrases, and good explanations, said to a Brahmin (梵志): 'Brahmin! If this is done, this is received, it falls into the extreme of permanence (常边).' It is unreasonable for you to say this. If you now say that in the Sutras, the World Honored One with good words, good phrases, and good explanations, said to a Brahmin: 'Brahmin! If this is done, this is received, it falls into the extreme of permanence,' then you should not say 'If this is done, this is received'; saying 'If this is done, this is received' is unreasonable. If it is said: 'Differently done, differently received (异作异受),' one should ask him: 'Do you agree with this?' That is to say, in the Sutras, the World Honored One with good words, good phrases, and good explanations, said to a Brahmin: 'Brahmin! Differently done, differently received falls into the extreme of annihilation (断边).' If he answers: 'Yes,' then listen, you have contradicted yourself. If differently done, differently received, then it should not be said that in the Sutras, the World Honored One with good words, good phrases, and good explanations, said to a Brahmin: 'Brahmin! Differently done, differently received falls into the extreme of annihilation,' it is unreasonable for you to say this. If you now say that in the Sutras, the World Honored One with good words, good phrases, and good explanations, said to a Brahmin: 'Brahmin! Differently done, differently received falls into the extreme of annihilation,' then you should not say 'Differently done, differently received'; saying 'Differently done, differently received' is unreasonable. Those who argue for the existence of a Pudgala (补特伽罗: a kind of soul or individual) say this: There is a 'self (我),' a 'sentient being (有情),' a 'life-force (命者),' a 'being (生者),' a 'nurturer (养育),' a 'person (士夫),' a 'Pudgala,' and because there is a Pudgala, in the things seen, heard, felt, and known, one has already obtained, already sought, and contemplates with the mind. Those who argue for emptiness ask this: 'Do you agree with this?' That is to say, in the Sutras, the World Honored One with good words, good phrases, and good explanations, said to the Bhikshu (苾刍: a Buddhist monk) formerly a donkey herder, Ariselattha (頞李瑟吒: a personal name): 'Bhikshu! In all things seen, heard, felt, and known, one has already obtained, already sought, and contemplates with the mind. All of these are not 'I,' nor 'mine,' nor 'my self.' Thus, one sees with true wisdom.' If he answers: 'Yes,' then listen, you have contradicted yourself. If there exists a 'self,' a 'sentient being,' a 'life-force,' a 'being,' a 'nurturer,' a 'person,' a 'Pudgala,' and because there is a Pudgala, in the things seen, heard, felt, and known, one has already obtained, already sought, and contemplates with the mind, then it should not be said that in the Sutras, the World Honored One with good words --------------------------------------------------------------------------------
Chinese
善词善说，为本牧驴頞李瑟吒苾刍说言，苾刍！诸所见闻觉知法中，已得已求，意随寻伺。如是一切，非我我所亦非我我，如是如实正慧观见，汝作是言不应道理。汝今若言谓契经中世尊善语善词善说，为本牧驴頞李瑟吒苾刍说言，苾刍！诸所见闻觉知法中，已得已求，意随寻伺。如是一切，非我我所亦非我我，如是如实正慧观见，则不应言有我、有情、命者、生者、养育、士夫、补特伽罗，由有补特伽罗故，于所见闻觉知法中，已得已求，意随寻伺；言有我、有情、命者、生者、养育、士夫、补特伽罗，由有补特伽罗故，于所见闻觉知法中，已得已求，意随寻伺，不应道理。 识身足论补特伽罗蕴第二中第二嗢拖南颂 言慈何所缘， 识身与念住， 诸觉支可得， 有为及无为。 性空论者作如是言：谛义胜义补特伽罗，非可得、非可证、非现有、非等有，是故无有补特伽罗。补特伽罗论者问言：具寿！慈何所缘？答言：诸法性有等有，由想等想假说有情，于此义中慈缘执受诸蕴相续。彼问：汝说慈缘执受蕴相续耶？此答言：尔。彼复问言：汝然此不？谓契经中世尊善语善词善说，当使有情具诸快乐，如是思惟入慈等至。此答言：尔。彼作是言：汝听堕负。若慈缘执受诸蕴相续，则不应言谓 现代汉语译本： 善于措辞和演说的人，对本牧驴頞李瑟吒（Alistatha，人名）比丘说：‘比丘！在所有你所见、所闻、所觉、所知的事物中，已经获得、正在寻求、用心思索的。所有这些，都不是我，也不是我所拥有的，也不是属于我的。’像这样如实地用正确的智慧观察，你这样说是不合道理的。如果你现在说，在契经（Sutra，佛经）中，世尊（释迦牟尼佛）善于措辞和演说，对本牧驴頞李瑟吒（Alistatha，人名）比丘说：‘比丘！在所有你所见、所闻、所觉、所知的事物中，已经获得、正在寻求、用心思索的。所有这些，都不是我，也不是我所拥有的，也不是属于我的。’像这样如实地用正确的智慧观察，那么就不应该说有我、有情（sentient being）、命者（life-force）、生者（being）、养育者（sustainer）、士夫（person）、补特伽罗（Pudgala，人，个体）。因为有补特伽罗（Pudgala，人，个体）的缘故，才能在所见、所闻、所觉、所知的事物中，已经获得、正在寻求、用心思索。说有我、有情（sentient being）、命者（life-force）、生者（being）、养育者（sustainer）、士夫（person）、补特伽罗（Pudgala，人，个体），因为有补特伽罗（Pudgala，人，个体）的缘故，才能在所见、所闻、所觉、所知的事物中，已经获得、正在寻求、用心思索，这种说法是不合道理的。 《识身足论》（Vijñānakāya-pāda，论名）补特伽罗蕴（Pudgala-skandha，蕴名）第二中第二嗢拖南颂（Uddāna，总结偈）： 言慈何所缘， 识身与念住， 诸觉支可得， 有为及无为。 性空论者（Śūnyatā-vādin，主张一切皆空的论者）这样说：谛义胜义（ultimate truth）的补特伽罗（Pudgala，人，个体），是不可得、不可证、非现有、非等有的，所以没有补特伽罗（Pudgala，人，个体）。补特伽罗论者（Pudgala-vādin，主张有补特伽罗的论者）问道：‘具寿（Ayushman，对年长者的尊称）！慈（mettā，慈爱）以什么为所缘？’回答说：‘诸法（dharma，事物）的自性是有等有的，通过想（saṃjñā，概念）等想（saṃjñā，概念）假说为有情（sentient being），在这个意义上，慈（mettā，慈爱）所缘的是执受诸蕴（skandha，构成个体的要素）的相续。’他问：‘你说慈（mettā，慈爱）所缘的是执受蕴（skandha，构成个体的要素）的相续吗？’回答说：‘是的。’他接着问：‘你认可这个吗？’就是说，在契经（Sutra，佛经）中，世尊（释迦牟尼佛）善于措辞和演说，应当使有情（sentient being）具备各种快乐，像这样思惟进入慈（mettā，慈爱）等至（samāpatti，禅定）。’回答说：‘是的。’他这样说：‘你听着，你已经失败了。’如果慈（mettā，慈爱）所缘的是执受诸蕴（skandha，构成个体的要素）的相续，那么就不应该说所谓