English
English version: 'Having no teacher's fist' (Wu You Shi Quan), means self-concealment, fearing that others will know that I have no knowledge or understanding. Venerable Sir (Ju Shou, an honorific title for virtuous elders)! If that is the case, isn't it a criticism of the Buddha for also having a 'teacher's fist'? He said: 'Venerable Sir! I am not criticizing the Buddha for lacking wisdom, nor am I criticizing the Buddha for having a 'teacher's fist'. The World Honored One (Shi Zun, the Buddha), even after attaining complete enlightenment (Deng Jue), did not proclaim certain Dharmas.' Venerable Sir! The World Honored One said in the 'Samsopa Forest Sutra' (Sheng She Bo Lin Qi Jing): 'You Bhikshus (Biqiu, monks)! Even the amount of Dharma equivalent to the leaves of the Samsopa Forest on the earth, I naturally know, but even after attaining complete enlightenment, I did not proclaim it to others.' Therefore, the World Honored One, even after attaining complete enlightenment regarding those components of enlightenment (Deng Jue Zhi), did not proclaim them. One should ask him: 'Venerable Sir! In that Sutra, isn't there a broader statement?' The World Honored One said: 'You Bhikshus! However, those Dharmas cannot lead to benefit, cannot lead to goodness, cannot lead to Dharma, cannot lead to pure conduct (Fan Xing), cannot attain supernatural powers, cannot attain complete enlightenment, cannot attain Nirvana (Nie Pan, liberation).' If someone is like this, unable to lead to benefit, unable to lead to goodness, unable to lead to Dharma, unable to lead to pure conduct, unable to attain supernatural powers, unable to attain complete enlightenment, unable to attain Nirvana, then they are useless, so there is no such person. Those who argue for 'Pudgala' (Bu Te Jia Luo, person or individual) say: 'Conditioned phenomena (You Wei Fa, things arising from causes and conditions) can be obtained, unconditioned phenomena (Wu Wei Fa, things not dependent on causes and conditions) can be obtained, and 'Pudgala' can also be obtained.' The proponents of emptiness (Xing Kong Lun Zhe) ask: 'Venerable Sir! Should 'Pudgala' be said to be 'conditioned' or 'unconditioned'? If it is said to be 'conditioned', it should be like 'conditioned' phenomena, subject to arising, ceasing, abiding, and changing (Sheng Mie Zhu Yi). If it is said to be 'unconditioned', it should be like 'unconditioned' phenomena, subject to no arising, no ceasing, no abiding, and no changing.' Venerable Sir! The World Honored One told the Bhikshus about two things: one is 'conditioned', and the other is 'unconditioned'. Outside of 'conditioned' and 'unconditioned', there is nothing else, so there is no 'Pudgala'. From the 'Jnanaprasthana's' (Shi Shen Zu Lun) 'Skandha of Pudgala' (Bu Te Jia Luo Yun), the third 'Udanas' (U Tuo Nan) verse: 'Pudgala' has no emptiness, all Dharmas combine and each acts, knowing by how many are born together, mind nature is impermanent, clear love cause. There are six consciousnesses, namely eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Eye and form are the conditions for the arising of eye consciousness, thus eye consciousness --------------------------------------------------------------------------------
Chinese
唯能识诸色，非补特伽罗。此补特伽罗非眼识所识，唯有诸色为眼识所识，是故此眼识非补特伽罗识。又眼色为缘生眼识，三和合故有触，如是眼触唯能触诸色，非补特伽罗。此补特伽罗非眼触所触，唯有诸色为眼触所触，是故此眼触非补特伽罗触。又眼色为缘生眼识，三和合故有触，触为缘故生受，如是眼触所生受唯能受诸色，非补特伽罗。此补特伽罗非眼触所生受所受，唯有诸色为眼触所生受所受，是故此眼触所生受非补特伽罗触所生受。又眼色为缘生眼识，三和合故有触，触为缘故生想。如是眼触所生想，唯能想诸色，非补特伽罗。此补特伽罗非眼触所生想所想，唯有诸色为眼触所生想所想，是故此眼触所生想，非补特伽罗触所生想。又眼色为缘生眼识，三和合故有触，触为缘故生思。如是眼触所生思，唯能思诸色，非补特伽罗。此补特伽罗非眼触所生思所思，唯有诸色为眼触所生思所思，是故此眼触所生思，非补特伽罗触所生思。由此诸法触为第五补特伽罗，非可得、非可证、非现有、非等有，是故无有补特伽罗。如眼识，耳鼻舌身意识亦尔。 有六识身，为眼识耳鼻舌身意识。眼色为缘生眼识，此中若眼若色若眼识，皆非补特伽罗，唯有眼色为缘生眼识。又眼色为缘生眼识，三和合故有触，此中若眼 若色若眼识若眼触，皆非补特伽罗，唯有眼色为缘生眼识，三和合故有触。又眼色为缘生眼识，三和合故有触，触为缘故生受。此中若眼若色若眼识若眼触若眼触所生受，皆非补特伽罗，唯有眼色为缘生眼识，三和合故有触，触为缘故生受。又眼色为缘生眼识，三和合故有触，触为缘故生想。此中若眼若色若眼识若眼触若眼触所生想，皆非补特伽罗，唯有眼色为缘生眼识，三和合故有触，触为缘故生想。又眼色为缘生眼识，三和合故有触，触为缘故生思。此中若眼若色若眼识若眼触若眼触所生思，皆非补特伽罗，唯有眼色为缘生眼识，三和合故有触，触为缘故生思。由此诸法触为第五补特伽罗，非可得、非可证、非现有、非等有，是故无有补特伽罗。如眼识，耳鼻舌身意识亦尔。 有六识身，谓眼识耳鼻舌身意识。眼色为缘生眼识，此中眼生色生眼识不生，如是不可得。眼生色生眼识亦生，如是可得。此中眼灭色灭，眼识不灭，如是不可得。眼灭色灭，眼识亦灭，如是可得。又眼色为缘生眼识，三和合故有触。此中眼生色生眼识生，眼触不生，如是不可得。眼生色生眼识生眼触亦生，如是可得。此中眼灭色灭眼识灭，眼触不灭，如是不可得。眼灭色灭眼识灭，眼触亦灭，如是可得。又眼色为缘生眼识，三和合故 现代汉语译本： 如果说色（Rupa，形态）、眼识（eye-consciousness）、眼触（eye-contact）是补特伽罗（Pudgala，人我），那是不对的。只有眼和色为条件才能产生眼识，三者和合才会有触。又，眼和色为条件才能产生眼识，三者和合才会有触，触为条件才能产生受（Vedana，感受）。这里面，无论是眼、色、眼识、眼触，还是眼触所生的受，都不是补特伽罗。只有眼和色为条件才能产生眼识，三者和合才会有触，触为条件才能产生受。又，眼和色为条件才能产生眼识，三者和合才会有触，触为条件才能产生想（Samjna，知觉）。这里面，无论是眼、色、眼识、眼触，还是眼触所生的想，都不是补特伽罗。只有眼和色为条件才能产生眼识，三者和合才会有触，触为条件才能产生想。又，眼和色为条件才能产生眼识，三者和合才会有触，触为条件才能产生思（Cetanā，意志）。这里面，无论是眼、色、眼识、眼触，还是眼触所生的思，都不是补特伽罗。只有眼和色为条件才能产生眼识，三者和合才会有触，触为条件才能产生思。由此可见，这些法中，以触为第五种的补特伽罗，是不可得、不可证、非现有、非等有的。所以，根本没有补特伽罗。如同眼识一样，耳、鼻、舌、身、意识也是如此。 有六种识身，分别是眼识、耳识、鼻识、舌识、身识、意识。眼和色为条件才能产生眼识，这里面，眼存在、色存在，但眼识不产生，这是不可能的。眼存在、色存在，眼识也产生，这是可能的。这里面，眼灭、色灭，但眼识不灭，这是不可能的。眼灭、色灭，眼识也灭，这是可能的。又，眼和色为条件才能产生眼识，三者和合才会有触。这里面，眼存在、色存在、眼识存在，但眼触不产生，这是不可能的。眼存在、色存在、眼识存在，眼触也产生，这是可能的。这里面，眼灭、色灭、眼识灭，但眼触不灭，这是不可能的。眼灭、色灭、眼识灭，眼触也灭，这是可能的。又，眼和色为条件才能产生眼识，三者和合才会有触。
English
English version: If form (Rupa), eye-consciousness, or eye-contact were the Pudgala (person, self), that would be incorrect. Only when the eye and form are conditions does eye-consciousness arise; contact occurs because of the combination of the three. Furthermore, when the eye and form are conditions, eye-consciousness arises; contact occurs because of the combination of the three, and feeling (Vedana) arises because of contact. Within this, neither the eye, form, eye-consciousness, eye-contact, nor the feeling arising from eye-contact is the Pudgala. Only when the eye and form are conditions does eye-consciousness arise; contact occurs because of the combination of the three, and feeling arises because of contact. Furthermore, when the eye and form are conditions, eye-consciousness arises; contact occurs because of the combination of the three, and perception (Samjna) arises because of contact. Within this, neither the eye, form, eye-consciousness, eye-contact, nor the perception arising from eye-contact is the Pudgala. Only when the eye and form are conditions does eye-consciousness arise; contact occurs because of the combination of the three, and perception arises because of contact. Furthermore, when the eye and form are conditions, eye-consciousness arises; contact occurs because of the combination of the three, and volition (Cetanā) arises because of contact. Within this, neither the eye, form, eye-consciousness, eye-contact, nor the volition arising from eye-contact is the Pudgala. Only when the eye and form are conditions does eye-consciousness arise; contact occurs because of the combination of the three, and volition arises because of contact. Therefore, among these dharmas, the Pudgala, as the fifth element of contact, is unattainable, unprovable, non-existent, and unequal. Thus, there is no Pudgala. Just like eye-consciousness, so too are ear-, nose-, tongue-, body-, and mind-consciousness. There are six bodies of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. When the eye and form are conditions, eye-consciousness arises. Within this, if the eye exists and form exists, but eye-consciousness does not arise, that is impossible. If the eye exists and form exists, and eye-consciousness also arises, that is possible. Within this, if the eye ceases and form ceases, but eye-consciousness does not cease, that is impossible. If the eye ceases and form ceases, and eye-consciousness also ceases, that is possible. Furthermore, when the eye and form are conditions, eye-consciousness arises; contact occurs because of the combination of the three. Within this, if the eye exists, form exists, and eye-consciousness exists, but eye-contact does not arise, that is impossible. If the eye exists, form exists, and eye-consciousness exists, and eye-contact also arises, that is possible. Within this, if the eye ceases, form ceases, and eye-consciousness ceases, but eye-contact does not cease, that is impossible. If the eye ceases, form ceases, and eye-consciousness ceases, and eye-contact also ceases, that is possible. Furthermore, when the eye and form are conditions, eye-consciousness arises; contact occurs because of the combination of the three. --------------------------------------------------------------------------------
Chinese
有触，触为缘故生受。此中眼生色生眼识生眼触生，眼触所生受不生，如是不可得。眼生色生眼识生眼触生，眼触所生受亦生，如是可得。此中眼灭色灭眼识灭眼触灭，眼触所生受不灭，如是不可得。眼灭色灭眼识灭眼触灭，眼触所生受亦灭，如是可得。又眼色为缘生眼识，三和合故有触，触为缘故生想。此中眼生色生眼识生眼触生，眼触所生想不生，如是不可得。眼生色生眼识生眼触生，眼触所生想亦生，如是可得。此中眼灭色灭眼识灭眼触灭，眼触所生想不灭，如是不可得。眼灭色灭眼识灭眼触灭，眼触所生想亦灭，如是可得。又眼色为缘生眼识，三和合故有触，触为缘故生思。此中眼生色生眼识生眼触生，眼触所生思不生，如是不可得。眼生色生眼识生眼触生，眼触所生思亦生，如是可得。此中眼灭色灭眼识灭眼触灭，眼触所生思不灭，如是不可得。眼灭色灭眼识灭眼触灭，眼触所生思亦灭，如是可得。如是诸法触为第五，同生同住同灭，一生时一切生、一灭时一切灭。由此诸法触为第五补特伽罗，非可得、非可证、非现有、非等有，是故无有补特伽罗。如眼识，耳鼻舌身意识亦尔。 有六识身，谓眼识耳鼻舌身意识。眼色为缘生眼识，如是眼识能识诸色，非触非受非想非思，由能识相是眼识故。又眼色 现代汉语译本： 有触（sparśa，接触），以触为缘故而生受（vedanā，感受）。在此，眼（cakṣus，视觉器官）生、色（rūpa，颜色、形态）生、眼识（cakṣurvijñāna，视觉意识）生、眼触（cakṣuḥsparśa，视觉接触）生，眼触所生的受不生，这种情况是不可能的。眼生、色生、眼识生、眼触生，眼触所生的受也生，这种情况是可能的。在此，眼灭、色灭、眼识灭、眼触灭，眼触所生的受不灭，这种情况是不可能的。眼灭、色灭、眼识灭、眼触灭，眼触所生的受也灭，这种情况是可能的。又，以眼和色为缘而生眼识，三者和合的缘故而有触，以触为缘故而生想（saṃjñā，知觉）。在此，眼生、色生、眼识生、眼触生，眼触所生的想不生，这种情况是不可能的。眼生、色生、眼识生、眼触生，眼触所生的想也生，这种情况是可能的。在此，眼灭、色灭、眼识灭、眼触灭，眼触所生的想不灭，这种情况是不可能的。眼灭、色灭、眼识灭、眼触灭，眼触所生的想也灭，这种情况是可能的。又，以眼和色为缘而生眼识，三者和合的缘故而有触，以触为缘故而生思（cetanā，意志）。在此，眼生、色生、眼识生、眼触生，眼触所生的思不生，这种情况是不可能的。眼生、色生、眼识生、眼触生，眼触所生的思也生，这种情况是可能的。在此，眼灭、色灭、眼识灭、眼触灭，眼触所生的思不灭，这种情况是不可能的。眼灭、色灭、眼识灭、眼触灭，眼触所生的思也灭，这种情况是可能的。如此，诸法以触为第五，同生、同住、同灭，一生起时一切生起，一灭时一切灭。由此，诸法以触为第五的补特伽罗（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。如眼识，耳（śrotra，听觉器官）、鼻（ghrāṇa，嗅觉器官）、舌（jihvā，味觉器官）、身（kāya，身体）、意识（manovijñāna，心理意识）也是如此。 有六识身，即眼识、耳识、鼻识、舌识、身识、意识。以眼和色为缘而生眼识，如此眼识能够识别诸色，但不是触、不是受、不是想、不是思，因为能够识别相状的缘故，所以是眼识。又，以眼和色