English
English version: Right Exertions (Samyak Prahana), Four Foundations of Supernormal Powers (Chatvari Rddhipadah), Five Roots (Panca Indriyani), Five Powers (Panca Balani), Seven Factors of Enlightenment (Sapta Bodhyangani), Noble Eightfold Path (Aryastangamarga). Ananda! The Tathagata has no 'teacher's fist' (Acharya-musti), meaning self-concealment, fearing that others will know that I have no knowledge or understanding. Venerable One! If so, is it not difficult for the Buddha to have a 'teacher's fist'? He replied: Venerable One! I do not make it difficult for the Buddha by saying that he has no wisdom, nor do I make it difficult for the Buddha by saying that he has a 'teacher's fist', the World Honored One, although he has attained perfect enlightenment regarding those (dharmas), does not proclaim them. Venerable One! The World Honored One said in the Samsobha Forest Sutra, 'You monks! Even to the extent of the Samsobha Forest leaf on the earth, I naturally know the dharmas on it, although I have attained perfect enlightenment, I do not speak of them to others.' Therefore, the World Honored One, although he has attained perfect enlightenment regarding those mindfulness, does not proclaim them. One should ask them: Venerable One: In that sutra, is there not a broader statement? That is, the World Honored One said, 'You monks! However, those dharmas cannot lead to benefit, cannot lead to goodness, cannot lead to Dharma, cannot lead to pure conduct, cannot attain supernormal powers, cannot attain perfect enlightenment, cannot attain Nirvana.' If there is such a person who cannot lead to benefit, cannot lead to goodness, cannot lead to Dharma, cannot lead to pure conduct, cannot attain supernormal powers, cannot attain perfect enlightenment, cannot attain Nirvana, then there is no use, therefore there is no such person. Those who advocate emptiness of inherent existence say: The Pudgala (person, self) in the sense of ultimate truth is unattainable, unprovable, non-existent, and not equally existent, therefore there is no Pudgala. Those who advocate the Pudgala ask: Venerable One! What is the object of loving-kindness? The answer is: The nature of all dharmas is existent, through thought and so on, it is conventionally said that there are sentient beings, in this sense, loving-kindness is directed towards the continuity of the aggregates that are being grasped. He asked: Do you say that loving-kindness is directed towards the continuity of the aggregates that are being grasped? The answer is: Yes. He further asked: Do you accept this? That is, in the sutra, the World Honored One speaks well, uses good words, and speaks well, that sentient beings should have all kinds of happiness, and thus contemplate entering into the Samadhi of loving-kindness. The answer is: Yes. He then said: Listen, you have lost. If loving-kindness is directed towards the continuity of the aggregates that are being grasped, then it should not be said that in the sutra, the World Honored One speaks well, uses good words, and speaks well. --------------------------------------------------------------------------------
Chinese
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，有七等觉支，念等觉支、择法精进喜安定舍等觉支。彼答言：尔。问言：具寿！慈与何等觉支相应？为念等觉支耶、为择法精进喜安定舍等觉支耶？若言念等觉支相应，则不缘有情，以念等觉支唯缘法故。若言择法精进喜安定舍等觉支相应，则不缘有情，以舍等觉支唯缘法故。若言不与念等觉支择法精进喜安定舍等觉支相应，即应别有第八有情等觉支慈与彼相应，此等觉支世尊不现等觉。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 现代汉语译本： 你说，当使有情（众生）具备各种快乐，像这样思惟而进入慈等至（慈定），你说这样的话是不合道理的。你现在如果说，经文中世尊（佛陀）善妙的语言、善妙的词句、善妙的说法，是当使有情具备各种快乐，像这样思惟而进入慈等至，那么就不应该说慈缘于执受诸蕴（构成生命的要素）的相续；说慈缘于执受诸蕴的相续，是不合道理的。应该问他：你认可这个吗？经文中世尊善妙的语言、善妙的词句、善妙的说法，有七等觉支（七种开悟的要素），即念等觉支、择法等觉支、精进等觉支、喜等觉支、安定等觉支、舍等觉支。他会回答说：是的。问：具寿（对年长出家者的尊称）！慈与哪种等觉支相应？是与念等觉支相应呢，还是与择法等觉支、精进等觉支、喜等觉支、安定等觉支、舍等觉支相应呢？如果说与念等觉支相应，那么慈就不缘于有情，因为念等觉支只缘于法。如果说与择法等觉支、精进等觉支、喜等觉支、安定等觉支、舍等觉支相应，那么慈就不缘于有情，因为舍等觉支只缘于法。如果说不与念等觉支、择法等觉支、精进等觉支、喜等觉支、安定等觉支、舍等觉支相应，那就应该另外有第八种有情等觉支，慈与它相应，而这种等觉支世尊并没有现等觉（证悟）。具寿！世尊在无畏中这样说，‘我对于诸法现正等觉（完全觉悟），如果有沙门（出家修行者）或婆罗门（祭司）天魔梵等如法诘难或令忆念，于这个法中不现等觉。我对于这样的正见，没有缘由说我的正见，他们没有缘由的缘故，能够安稳地住，没有怖畏，自称我在大仙尊位，转大法轮，在大众中发出真正的狮子吼。’具寿！如果这样，岂不是为难佛陀是无智吗？他说：具寿！我不是为难佛陀是无智，世尊对于此虽然现等觉，但是没有宣说。具寿！世尊曾经为具寿阿难陀（佛陀的侍者）说，‘你阿难陀！我对于诸法没有间断地宣传，即四念住（四种观禅的方法）、四正断（断除恶念的方法）、四如意足（四种禅定）、五根（五种修行的能力）、五力（五种强大的力量）、七等觉支、八圣道支（达到涅槃的八种途径）。你阿难陀！如来对于法
English
English version: You say that when sentient beings possess all kinds of happiness, contemplating in this way to enter into loving-kindness Samadhi (慈等至), your statement is unreasonable. If you now say that in the Sutras, the World Honored One's (世尊, Buddha) excellent words, excellent phrases, and excellent teachings are to enable sentient beings to possess all kinds of happiness, contemplating in this way to enter into loving-kindness Samadhi, then it should not be said that loving-kindness is conditioned by the continuity of the aggregates (诸蕴, elements constituting life) being grasped; saying that loving-kindness is conditioned by the continuity of the aggregates being grasped is unreasonable. One should ask him: Do you agree with this? In the Sutras, the World Honored One's excellent words, excellent phrases, and excellent teachings include the seven factors of enlightenment (七等觉支), namely mindfulness enlightenment factor (念等觉支), investigation of dharma enlightenment factor, effort enlightenment factor, joy enlightenment factor, tranquility enlightenment factor, and equanimity enlightenment factor (舍等觉支). He will answer: Yes. Ask: Venerable One (具寿, term of respect for elder monks), with which enlightenment factor does loving-kindness correspond? Does it correspond with the mindfulness enlightenment factor, or with the investigation of dharma, effort, joy, tranquility, or equanimity enlightenment factor? If it is said to correspond with the mindfulness enlightenment factor, then loving-kindness does not concern sentient beings, because the mindfulness enlightenment factor only concerns dharma. If it is said to correspond with the investigation of dharma, effort, joy, tranquility, or equanimity enlightenment factor, then loving-kindness does not concern sentient beings, because the equanimity enlightenment factor only concerns dharma. If it is said that it does not correspond with the mindfulness, investigation of dharma, effort, joy, tranquility, or equanimity enlightenment factor, then there should be another eighth sentient being enlightenment factor with which loving-kindness corresponds, but this enlightenment factor the World Honored One has not realized enlightenment (现等觉). Venerable One! The World Honored One said in fearlessness, 'I have fully awakened to all dharmas (诸法, phenomena). If there are ascetics (沙门, wandering monks) or Brahmins (婆罗门, priests), gods, demons, or Brahmas who question or remind me according to the Dharma, in this Dharma I have not fully awakened. For such correct view, there is no reason for my correct view, and because they have no reason, they can dwell peacefully, without fear, claiming that I am in the position of a great sage, turning the great Dharma wheel, and roaring the true lion's roar in the assembly.' Venerable One! If so, wouldn't it be making it difficult for the Buddha to be without wisdom? He said: Venerable One! I am not making it difficult for the Buddha to be without wisdom; although the World Honored One has realized enlightenment in this, he has not proclaimed it. Venerable One! The World Honored One once said to Venerable Ananda (阿难陀, Buddha's attendant), 'You, Ananda! I have unceasingly proclaimed all dharmas, namely the four foundations of mindfulness (四念住, four contemplations), the four right exertions (四正断, four efforts), the four bases of power (四如意足, four roads to spiritual power), the five roots (五根, five spiritual faculties), the five powers (五力, five strengths), the seven factors of enlightenment, and the eightfold noble path (八圣道支, eight paths to nirvana). You, Ananda! The Tathagata (如来, Buddha) regarding the Dharma' --------------------------------------------------------------------------------
Chinese
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，世尊于此虽现等觉而不宣说。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。是故世尊于彼等觉支，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。 补特伽罗论者作如是言：有为可得、无为可得、补特伽罗亦有可得。性空论者问言：具寿！补特伽罗当言有为、当言无为？若言有为，应同有为可施设有生灭住异。若言无为，应同无为可施设无生灭住异。具寿！世尊为诸苾刍说有二物：一者有为：二者无为。为无为外无别有物，是故无有补特伽罗。 识身足论补特伽罗蕴第二中第三嗢拖南颂 补特伽罗无有空， 诸法和合各所作， 了知由几俱生二， 心性无常明爱缘。 有六识身，谓眼识耳鼻舌身意识，眼色为缘生眼识，如是眼识 现代汉语译本： ‘无有师拳’（没有老师传授的拳法），是指自我隐藏，害怕别人知道我没有知识和见解。具寿（对有德长老的尊称）！如果是这样，难道不是在责难佛陀也有‘师拳’吗？ 他说：‘具寿！我不是在责难佛陀没有智慧，也不是在责难佛陀有‘师拳’，世尊（佛陀）对于某些法，即使已经证得了正等觉（完全的觉悟），也没有宣说。’具寿！世尊在《升摄波林契经》中说：‘你们这些苾刍（比丘）！乃至大地上的升摄波林叶子那么多的法，我都能自然了知，即使已经证得了正等觉，也没有为他人宣说。’因此，世尊对于那些等觉支（觉悟的组成部分），即使已经证得了正等觉，也没有宣说。 应该问他：‘具寿！在那部《契经》中，难道没有更广阔的语句吗？’世尊说：‘你们这些苾刍！然而那些法，不能引导利益、不能引导善良、不能引导正法、不能引导梵行（清净的行为）、不能证得神通、不能证得正等觉、不能证得涅槃（解脱）。’如果有人是这样，不能引导利益、不能引导善良、不能引导正法、不能引导梵行、不能证得神通、不能证得正等觉、不能证得涅槃，那就没有什么用处，所以没有这样的人。 ‘补特伽罗’（人或个体）论者这样说：‘有为法（因缘和合而生的事物）可以获得，无为法（不依赖因缘的事物）可以获得，‘补特伽罗’也可以获得。’性空论者问道：‘具寿！‘补特伽罗’应该说是‘有为’，还是‘无为’呢？如果说是‘有为’，应该和‘有为’一样，可以施设生灭住异（产生、消灭、持续、变化）。如果说是‘无为’，应该和‘无为’一样，可以施设无生灭住异（不产生、不消灭、不持续、不变异）。’具寿！世尊为诸位苾刍说了两种事物：一是‘有为’，二是‘无为’。在‘有为’和‘无为’之外，没有其他的事物，所以没有‘补特伽罗’。 《识身足论》‘补特伽罗蕴’第二中第三‘嗢拖南’颂： ‘补特伽罗’没有空性，诸法和合各自作用，了知由几俱生二，心性无常明爱缘。 有六识身，即眼识、耳识、鼻识、舌识、身识、意识。眼和色为缘，产生眼识，如此眼识