English
English version: A person skilled in speech and eloquence said to the Bhikshu Alistatha (name of a person), the former donkey herder: 'Bhikshu! Among all the things you see, hear, perceive, and know, that have been obtained, are being sought, and are being contemplated with the mind, all of these are not 'I', not what belongs to 'I', nor are they 'mine'. Observing thus with true wisdom, it is unreasonable for you to say such things.' If you now say that in the Sutras (Buddhist scriptures), the World-Honored One (Shakyamuni Buddha) spoke well and eloquently, saying to the Bhikshu Alistatha (name of a person), the former donkey herder: 'Bhikshu! Among all the things you see, hear, perceive, and know, that have been obtained, are being sought, and are being contemplated with the mind, all of these are not 'I', not what belongs to 'I', nor are they 'mine'. Observing thus with true wisdom, then one should not say there is an 'I', a sentient being (sentient being), a life-force (life-force), a being (being), a sustainer (sustainer), a person (person), a Pudgala (Pudgala, person, individual). Because there is a Pudgala (Pudgala, person, individual), one can, among the things seen, heard, perceived, and known, have obtained, be seeking, and be contemplating with the mind. To say there is an 'I', a sentient being (sentient being), a life-force (life-force), a being (being), a sustainer (sustainer), a person (person), a Pudgala (Pudgala, person, individual), because there is a Pudgala (Pudgala, person, individual), one can, among the things seen, heard, perceived, and known, have obtained, be seeking, and be contemplating with the mind, this statement is unreasonable.' The second Uddāna (summary verse) in the second Pudgala-skandha (aggregate of the person) of the Vijñānakāya-pāda (Treatise on the Body of Consciousness): What is the object of loving-kindness, the body of consciousness and mindfulness, The limbs of enlightenment can be obtained, conditioned and unconditioned. The Śūnyatā-vādin (one who advocates emptiness) says thus: The Pudgala (Pudgala, person, individual) of ultimate truth (ultimate truth) is unobtainable, unprovable, non-existent, and not equally existent; therefore, there is no Pudgala (Pudgala, person, individual). The Pudgala-vādin (one who advocates the existence of Pudgala) asks: 'Ayushman (term of respect for elders)! What is the object of mettā (loving-kindness)?' He replies: 'The nature of all dharmas (things) is equally existent; through saṃjñā (perception) and similar saṃjñā (perception), sentient beings (sentient being) are nominally designated. In this sense, mettā (loving-kindness) is directed towards the continuity of the aggregates (skandha, elements constituting an individual) that are being grasped.' He asks: 'Do you say that mettā (loving-kindness) is directed towards the continuity of the aggregates (skandha, elements constituting an individual) that are being grasped?' He replies: 'Yes.' He then asks: 'Do you acknowledge this?' That is, in the Sutras (Buddhist scriptures), the World-Honored One (Shakyamuni Buddha) spoke well and eloquently, saying that sentient beings (sentient being) should possess all kinds of happiness, and thus contemplate entering into the samāpatti (meditative absorption) of mettā (loving-kindness).' He replies: 'Yes.' He says thus: 'Listen, you have been defeated.' If mettā (loving-kindness) is directed towards the continuity of the aggregates (skandha, elements constituting an individual) that are being grasped, then one should not say the so-called --------------------------------------------------------------------------------
Chinese
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，汝作是言不应道理。汝今若说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，则不应言慈缘执受诸蕴相续；言慈缘执受诸蕴相续，不应道理。应问彼言：汝然此不？谓契经中世尊善语善词善说，有六识身，眼识耳鼻舌身意识。彼答言：尔。问言：具寿！慈与何等识身相应？为眼识耶、为耳鼻舌身意识耶？若言眼识相应，则不缘有情，以诸眼识唯缘色故。若言耳识相应，则不缘有情，以诸耳识唯缘声故。若言鼻识相应，则不缘有情，以诸鼻识唯缘香故。若言舌识相应，则不缘有情，以诸舌识唯缘味故。若言身识相应，则不缘有情，以诸身识唯缘触故。若言意识相应，则不缘有情，以诸意识唯缘法故。若言不与眼识耳鼻舌身意识相应，即应别有第七有情之识慈与彼相应，此识世尊不现等觉。具寿！世尊于无畏中作如是说，我于诸法现正等觉，若有沙门或婆罗门天魔梵等如法诘难或令忆念，于是法中不现等觉。我于如是正见，无缘我正见，彼无有缘故，得安隐住无怖无畏，自称我处大仙尊位转大梵轮，于大众中正师子吼。具寿！若尔，岂不难佛为无智耶？彼言：具寿！我不难佛以为无智，世尊于此虽现等觉而不宣说。具寿！世尊曾为具 现代汉语译本： 在契经（Sutra）中，世尊（Bhagavan，佛陀）以善语、善词、善说，旨在使有情（sentient beings）获得诸般快乐，并如此思惟而进入慈等至（loving-kindness meditative attainment）。你这样说是不合道理的。 如果你现在说，契经中世尊以善语、善词、善说，旨在使有情获得诸般快乐，并如此思惟而进入慈等至，那么就不应该说慈缘于执受诸蕴（aggregates of existence）的相续；说慈缘于执受诸蕴的相续，是不合道理的。 应该这样问他：‘你认可这个说法吗？’即契经中世尊以善语、善词、善说，有六识身（six bodies of consciousness），即眼识（eye consciousness）、耳识（ear consciousness）、鼻识（nose consciousness）、舌识（tongue consciousness）、身识（body consciousness）和意识（mind consciousness）。’他如果回答‘认可’。 就问：‘具寿（Ayushman，对僧侣的尊称）！慈与哪一种识身相应？是与眼识相应吗？还是与耳识、鼻识、舌识、身识或意识相应呢？’如果他说与眼识相应，那么慈就不能缘于有情，因为眼识只能缘于色（form）。如果他说与耳识相应，那么慈就不能缘于有情，因为耳识只能缘于声（sound）。如果他说与鼻识相应，那么慈就不能缘于有情，因为鼻识只能缘于香（smell）。如果他说与舌识相应，那么慈就不能缘于有情，因为舌识只能缘于味（taste）。如果他说与身识相应，那么慈就不能缘于有情，因为身识只能缘于触（touch）。如果他说与意识相应，那么慈就不能缘于有情，因为意识只能缘于法（dharma，mental objects）。 如果他说不与眼识、耳识、鼻识、舌识、身识、意识相应，那就应该有第七种有情的识，慈与它相应，而这种识世尊没有现等觉（fully awakened）。具寿！世尊在无畏中这样说，‘我于诸法现正等觉，如果有沙门（Shramana，ascetic）、或婆罗门（Brahmana，priest）、天（Deva，god）、魔（Mara，demon）、梵（Brahma，creator god）等如法诘难或令忆念，于这个法中不现等觉。我于如是正见，无缘我正见，彼无有缘故，得安隐住无怖无畏，自称我处大仙尊位转大梵轮（turning the wheel of Dharma），于大众中正师子吼（lion's roar）。’ 具寿！如果这样，岂不是在为难佛陀是无智吗？’他会说：‘具寿！我不是在为难佛陀是无智，世尊对此虽然现等觉，但是没有宣说。’具寿！世尊曾经为具
English
English version: In the Sutras (Khyijing), the Blessed One (Bhagavan, the Buddha) speaks with good words, good phrases, and good teachings, intending to bring all sentient beings (Youqing) happiness, and contemplates in this way to enter the Samadhi of Loving-Kindness (Ci Dēngzhì). It is unreasonable for you to say this. If you now say that in the Sutras, the Blessed One speaks with good words, good phrases, and good teachings, intending to bring all sentient beings happiness, and contemplates in this way to enter the Samadhi of Loving-Kindness, then you should not say that loving-kindness is conditioned by the continuity of clinging to the aggregates (Yun); saying that loving-kindness is conditioned by the continuity of clinging to the aggregates is unreasonable. You should ask him: 'Do you agree with this statement?' That is, in the Sutras, the Blessed One speaks with good words, good phrases, and good teachings, and there are six bodies of consciousness (Liù Shì Shēn): eye consciousness (Yǎn Shì), ear consciousness (Ěr Shì), nose consciousness (Bí Shì), tongue consciousness (Shé Shì), body consciousness (Shēn Shì), and mind consciousness (Yì Shì).' If he answers 'I agree.' Then ask: 'Venerable One (Jùshòu, Ayushman, term of respect for monks)! With which body of consciousness is loving-kindness associated? Is it associated with eye consciousness? Or is it associated with ear, nose, tongue, body, or mind consciousness?' If he says it is associated with eye consciousness, then loving-kindness cannot be directed towards sentient beings, because eye consciousness is only directed towards forms (Sè). If he says it is associated with ear consciousness, then loving-kindness cannot be directed towards sentient beings, because ear consciousness is only directed towards sounds (Shēng). If he says it is associated with nose consciousness, then loving-kindness cannot be directed towards sentient beings, because nose consciousness is only directed towards smells (Xiāng). If he says it is associated with tongue consciousness, then loving-kindness cannot be directed towards sentient beings, because tongue consciousness is only directed towards tastes (Wèi). If he says it is associated with body consciousness, then loving-kindness cannot be directed towards sentient beings, because body consciousness is only directed towards touch (Chù). If he says it is associated with mind consciousness, then loving-kindness cannot be directed towards sentient beings, because mind consciousness is only directed towards mental objects (Fǎ, Dharma).' If he says it is not associated with eye, ear, nose, tongue, body, or mind consciousness, then there should be a seventh consciousness of sentient beings with which loving-kindness is associated, and this consciousness the Blessed One has not fully awakened to (Xiàn Děngjué). Venerable One! The Blessed One said fearlessly, 'I have fully awakened to all dharmas, and if there are ascetics (Shramana, Shāmén), or priests (Brahmana, Pólómen), gods (Deva, Tiān), demons (Mara, Mó), Brahma (Fàn) etc. who question or remind me according to the Dharma, I have not fully awakened to this Dharma. Regarding such right view, there is no cause for my right view, because there is no cause for it, I can dwell peacefully without fear, and proclaim myself to be the Great Sage, turning the Great Wheel of Dharma (Zhuǎn Dà Fànlún), and roaring the lion's roar (Shīzihǒu) in the assembly.' Venerable One! If that is the case, wouldn't it be difficult to accuse the Buddha of being ignorant?' He would say: 'Venerable One! I am not accusing the Buddha of being ignorant; the Blessed One has awakened to this but has not proclaimed it.' Venerable One! The Blessed One once for the sake of --------------------------------------------------------------------------------
Chinese
寿阿难陀说，汝阿难陀！我于诸法无间宣传，谓四念住、四正断、四如意足、五根、五力、七等觉支、八圣道支。汝阿难陀、如来于法无有师拳，谓自覆藏恐他知我无所识解。具寿！若尔，为不难佛有师拳耶？彼言：具寿！我不难佛以为无智，亦不难佛为有师拳，世尊于彼虽现等觉而不宣说。具寿！世尊升摄波林契经中说，汝等苾刍乃至大地升摄波林叶之齐量，我于彼法自然了知，虽现等觉不为他说。是故世尊于如是识，虽现等觉而不宣说。应问彼言：具寿！即彼契经为不更有余广句耶？谓世尊言，汝等苾刍！然彼诸法，不能引义、不能引善、不能引法、不引梵行、不证神通、不证等觉、不证涅槃。设有如是补特伽罗，不能引义、不能引善、不能引法、不引梵行、不证神通、不证等觉、不证涅槃，即无所用，是故无有补特伽罗。 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，汝作是言不应道理。汝今若说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，则不应言慈缘执受诸蕴相续；言慈缘执受诸蕴相续，不应道理。应问彼言：汝然此不？谓契经中世尊善语善词善说，有四念住，身念住受心法念住。彼答言：尔。问言：具寿！慈与何等念住相应？为身念住耶、为受心法念住耶？若言身念住相应，则不缘有情，以身念住唯缘身故。若言受念住相应，则不缘有情，以受念住唯缘受故。若言心念住相应，则不缘有情，以心念住唯缘心故。若言法念住相应，则不缘有情，以法念住唯缘法故。若言不与身念住受心法念住相应，即应别有第五有情念住慈与彼相应，此念住世尊不现等觉。具寿！世尊于无畏中作如是说，我于诸法现正等觉，若有沙门或婆罗门天魔梵等如法诘难或令忆念，于是法中不现等觉。我于如是正见，无缘我正见，彼无有缘故，得安隐住无怖无畏，自称我处大仙尊位转大梵轮，于大众中正师子吼。具寿！若尔，岂不难佛为无智耶？彼言：具寿！我不难佛以为无智，世尊于此虽现等觉而不宣说。具寿！世尊曾为具寿阿难陀说，汝阿难陀！我于诸法无间宣传，谓四念住、四 正断、四如意足、五根、五力、七等觉支、八圣道支。汝阿难陀！如来于法无有师拳，谓自覆藏，恐他知我无所识解。具寿！若尔，为不难佛有师拳耶？彼言：具寿！我不难佛以为无智，亦不难佛为有师拳，世尊于彼虽现等觉而不宣说。具寿！世尊升摄波林契经中说，汝等苾刍！乃至大地升摄波林叶之齐量，我于彼法自然了知，虽现等觉不为他说。是故世尊于彼念住，虽现等觉而不宣说。应问彼言：具寿：即彼契经：为不更有余广句耶？谓世尊言，汝等苾刍！然彼诸法，不能引义、不能引善、不能引法、不引梵行、不证神通、不证等觉、不证涅槃。设有如是补特伽罗，不能引义、不能引善、不能引法、不引梵行、不证神通、不证等觉、不证涅槃，即无所用，是故无有补特伽罗。 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，则不应言谓契经中世尊善语善词善 现代汉语译本：正断（Samyak Prahana，正确的断除）、四如意足（Chatvari Rddhipadah，四种成就神通的基础）、五根（Panca Indriyani，五种控制能力）、五力（Panca Balani，五种力量）、七等觉支（Sapta Bodhyangani，七种觉悟的要素）、八圣道支（Aryastangamarga，八正道）。阿难陀！如来对于佛法没有‘师拳’（Acharya-musti，指老师有所保留，不完全传授），也就是自我隐藏，害怕别人知道我没有什么知识见解。具寿！如果这样，难道不难为佛陀有‘师拳’吗？他回答说：具寿！我不是为难佛陀说他没有智慧，也不是为难佛陀有‘师拳’，世尊对于那些（法）虽然已经证得正等觉悟，但是没有宣说。具寿！世尊在升摄波林契经中说，‘你们这些比丘！乃至大地升摄波林叶子那么大的面积，我对于那上面的法自然了知，虽然已经证得正等觉悟，但是没有为他们说。’所以世尊对于那些念住，虽然已经证得正等觉悟，但是没有宣说。应该问他们说：具寿：在那部契经中，难道没有更广阔的语句吗？也就是世尊说，‘你们这些比丘！然而那些法，不能引导利益、不能引导善良、不能引导佛法、不能引导梵行、不能证得神通、不能证得正等觉悟、不能证得涅槃。’如果有人是这样，不能引导利益、不能引导善良、不能引导佛法、不能引导梵行、不能证得神通、不能证得正等觉悟、不能证得涅槃，就没有什么用处，所以没有这样的人。 性空论者这样说：谛义胜义补特伽罗（Pudgala，人我），是不可得、不可证、非现有、非等有的，所以没有补特伽罗。补特伽罗论者问道：具寿！慈心以什么为所缘？回答说：诸法自性是有，通过想等想假说有情，在这个意义中，慈心缘于执受的诸蕴相续。他问：你说慈心缘于执受的蕴相续吗？回答说：是的。他又问：你认可这个吗？也就是契经中世尊善语善词善说，应当使有情具备各种快乐，这样思惟进入慈心等至。回答说：是的。他于是说：你听着，你已经失败了。如果慈心缘于执受的诸蕴相续，就不应该说契经中世尊善语善词善说