Chinese
“复次，若自在作者，何故苦行供养于他，欲令欢喜从求所愿？若苦行求他，当知不自在。 “复次，若自在作万物，初作便定，不应有变，马则常马，人则常人；而今随业有变，当知非自在所作。 “复次，若自在所作者，即无罪福、善恶、好丑，皆从自在作故；而实有罪福，是故非自在所作。 “复次，若众生从自在生者，皆应敬爱，如子爱父；而实不尔，有憎、有爱，是故当知非自在所作。 “复次、若自在作者，何故不尽作乐人、尽作苦人，而有苦者、乐者？当知从憎、爱生，故不自在；不自在故，非自在所作。 “复次，若自在作者，众生皆不应有所作；而众生方便各有所作，是故当知非自在所作。 “复次，若自在作者，善恶苦乐事不作而自来，如是坏世间法。持戒修梵行，皆无所益。而实不尔，是故当知非自在所作。 “复次，若福业因缘故于众生中大，余众生行福业者亦复应大，何以贵自在？若无因缘而自在者，一切众生亦应自在；而实不尔，当知非自在所作。若自在从他而得，则他复从他，如是则无穷，无穷则无因。 “如是等种种因缘，当知万物非自在生，亦无有自在。如是邪见问他作，故佛亦不答 现代汉语译本： 不是这样的，因此世间万物不是自在（Ishvara，主宰）所创造的。 ‘再者，如果自在是创造者，为何还要苦行供养其他的神，希望他们欢喜，从而向他们祈求愿望呢？如果需要苦行祈求他人，就应当知道他不是自在的。’ ‘再者，如果自在创造万物，最初创造时就应该固定不变，不应该有变化，马就永远是马，人就永远是人；而现在随着业力而有变化，应当知道不是自在所创造的。’ ‘再者，如果是自在所创造的，那就没有罪福、善恶、好丑之分了，因为一切都是自在创造的；但实际上有罪福之分，所以不是自在所创造的。’ ‘再者，如果众生是从自在所生的，都应该敬爱自在，就像儿子爱父亲一样；但实际上并非如此，有憎恨，有爱，所以应当知道不是自在所创造的。’ ‘再者，如果是自在创造者，为什么不全部创造快乐的人，全部创造痛苦的人，而是既有痛苦的人，也有快乐的人呢？应当知道这是从憎恨和爱产生的，所以不自在；因为不自在，所以不是自在所创造的。’ ‘再者，如果是自在创造者，众生都不应该有所作为；而众生通过努力各有作为，所以应当知道不是自在所创造的。’ ‘再者，如果是自在创造者，善恶苦乐的事情不去做也会自己到来，这样就破坏了世间的法则。持戒修行梵行，都没有任何益处。但实际上并非如此，所以应当知道不是自在所创造的。’ ‘再者，如果因为福业的因缘，所以在众生中变得伟大，那么其余修行福业的众生也应该变得伟大，为什么要推崇自在呢？如果没有因缘而是自在的话，一切众生也应该自在；但实际上并非如此，应当知道不是自在所创造的。如果自在是从其他事物那里得到的，那么其他事物又从其他事物那里得到，这样就会无穷无尽，无穷无尽就没有原因了。’ ‘像这样种种因缘，应当知道万物不是从自在而生，也没有自在的存在。像这样的邪见是提问他人所造成的，所以佛陀也不回答。’
English
English version: It is not so. Therefore, all things in the world are not made by Ishvara (the Lord). 'Furthermore, if Ishvara is the creator, why does he practice asceticism and make offerings to other deities, desiring them to be pleased so that he can seek his wishes from them? If he needs to practice asceticism to seek from others, then know that he is not independent (free).' 'Furthermore, if Ishvara creates all things, they should be fixed and unchanging from the beginning of creation. A horse should always be a horse, and a person should always be a person. But now, they change according to karma, so know that they are not created by Ishvara.' 'Furthermore, if things are created by Ishvara, then there would be no distinction between sin and merit, good and evil, beauty and ugliness, because everything would be created by Ishvara. But in reality, there is sin and merit, so it is not created by Ishvara.' 'Furthermore, if beings are born from Ishvara, they should all respect and love Ishvara, just as a son loves his father. But in reality, it is not so; there is hatred and love, so know that it is not created by Ishvara.' 'Furthermore, if Ishvara is the creator, why does he not create all beings as happy beings or all beings as suffering beings, but instead there are both suffering and happy beings? Know that this arises from hatred and love, so he is not independent. Because he is not independent, it is not created by Ishvara.' 'Furthermore, if Ishvara is the creator, beings should not have to do anything. But beings each make efforts and do things, so know that it is not created by Ishvara.' 'Furthermore, if Ishvara is the creator, good, evil, suffering, and happiness would come without being made, and this would destroy the laws of the world. Upholding precepts and practicing pure conduct would be of no benefit. But in reality, it is not so, so know that it is not created by Ishvara.' 'Furthermore, if one becomes great among beings because of the cause and condition of meritorious karma, then other beings who practice meritorious karma should also become great. Why then exalt Ishvara? If there is no cause and condition but Ishvara is independent, then all beings should also be independent. But in reality, it is not so, so know that it is not created by Ishvara. If Ishvara is obtained from others, then those others are obtained from others, and so on without end, and without end there is no cause.' 'Through such various causes and conditions, know that all things are not born from Ishvara, and there is no Ishvara. Such wrong views are caused by questioning others, so the Buddha does not answer.' -------------------------------------------------------------------------------- 。
Chinese
“共作亦不然，有二过故。众因缘和合生，故不从无因生，佛亦不答。” “是故此经但破四种邪见，不说苦为空。” 答曰：“佛虽如是说，从众因缘生苦；破四种邪见，即是说空。说苦从众因缘生，即是说空义。何以故？若从众因缘生，则无自性，无自性即是空。如苦空，当知有为、无为及众生一切皆空。” 观三时门第十一 复次，一切法空。何以故？因与有因法，前时、后时、一时生不可得故。如说： 若法先、后、共， 是皆不成者， 是法从因生， 云何当有成？ 先因后有因，是事不然。何以故？若先因后从因生者，先因时则无有因，与谁为因？若先有因后因者，无因时有因已成，何用因为？若因、有因一时，是亦无因，如牛角一时生，左右不相因。如是因非是果因，果非是因果，一时生故。是故三时因果皆不可得。 问曰：“汝破因果法，三时中亦不成。若先有破后有可破，则未有可破，是破破谁？若先有可破，而后有破，可破已成，何用破为？若破可破一时，是亦无因，如牛角一时生，左右不相因故。如是破不因可破，可破不因破。” 答曰：“汝破可破中，亦有是过。若诸法空，则无破、无可破，我今说空，则成我所说。若我 现代汉语译本： “共同造作也不是这样，因为有两种过失。众多的因缘和合而生，所以不是从无因而生，佛陀也不会这样回答。” “因此这部经只是破除四种邪见，而不是说苦是空。” 回答说：“佛陀虽然这样说，苦是从众多的因缘而生；破除四种邪见，就是说空。说苦从众多的因缘生，就是说空的含义。为什么呢？如果从众多的因缘而生，就没有自性，没有自性就是空。如同苦是空，应当知道有为法、无为法以及众生一切都是空。” 观三时门第十一 再者，一切法都是空。为什么呢？因为因和有因法，前时、后时、一时生都是不可能得到的。如经文所说： ‘如果法是先、后、共时产生，这些都是不能成立的， 这个法是从因产生的，怎么会有成就呢？’ 先有因而后有有因，这件事是不成立的。为什么呢？如果先有因而后从因产生，那么先有因的时候就没有有因，与谁作为因呢？如果先有有因而后有因，没有因的时候有因已经成就，还要因做什么呢？如果因和有因同时，这也是没有因，如同牛角同时生长，左右不互相作为因。这样因不是果的因，果不是因的果，因为是同时产生的。所以三种时期的因果都是不可能得到的。 问：‘你破斥因果法，在三种时间中也不能成立。如果先有破而后有可破，那么还没有可破，这个破要破谁呢？如果先有可破，而后有破，可破已经成就，还要破做什么呢？如果破和可破同时，这也是没有因，如同牛角同时生长，左右不互相作为因。这样破不作为可破的因，可破不作为破的因。’ 答：‘你破斥可破中，也有这种过失。如果诸法是空，就没有破、没有无可破，我现在说空，就成就我所说的。如果我
English
English version: ‘It is also not like a joint creation, because there are two faults. It arises from the aggregation of many causes and conditions, so it does not arise from no cause. The Buddha would not answer in that way either.’ ‘Therefore, this sutra only refutes the four wrong views, and does not say that suffering is empty.’ The answer is: ‘Although the Buddha said it like this, suffering arises from many causes and conditions; refuting the four wrong views is the same as saying emptiness. Saying that suffering arises from many causes and conditions is the meaning of saying emptiness. Why? If it arises from many causes and conditions, then it has no self-nature, and no self-nature is emptiness. Just as suffering is empty, it should be known that conditioned dharmas (有为, yǒu wéi), unconditioned dharmas (无为, wú wéi), and all beings are empty.’ Chapter Eleven: Observing the Three Times Furthermore, all dharmas are empty. Why? Because it is impossible to obtain cause and caused dharma (有因法, yǒu yīn fǎ) arising in the past, future, or at the same time. As it is said: ‘If a dharma arises before, after, or together, All of these are untenable. This dharma arises from a cause, How can it be accomplished?’ It is not the case that there is a cause first and then a caused dharma. Why? If there is a cause first and then it arises from the cause, then when there is a cause first, there is no caused dharma, so with whom does it act as a cause? If there is a caused dharma first and then a cause, when there is no cause, the caused dharma has already been accomplished, so what is the use of a cause? If the cause and the caused dharma are at the same time, then there is also no cause, just as the horns of a cow grow at the same time, and the left and right do not act as causes for each other. Thus, the cause is not the cause of the effect, and the effect is not the effect of the cause, because they arise at the same time. Therefore, the cause and effect of the three times are all unobtainable. Question: ‘You refute the law of cause and effect, and it cannot be established in the three times. If there is a refutation first and then something to be refuted, then there is nothing to be refuted yet, so who does this refutation refute? If there is something to be refuted first and then a refutation, the thing to be refuted has already been accomplished, so what is the use of refuting it? If the refutation and the thing to be refuted are at the same time, then there is also no cause, just as the horns of a cow grow at the same time, and the left and right do not act as causes for each other. Thus, the refutation does not act as a cause for the thing to be refuted, and the thing to be refuted does not act as a cause for the refutation.’ Answer: ‘In your refutation of the refutable, there is also this fault. If all dharmas are empty, then there is no refutation and nothing to be refuted. Now I speak of emptiness, and it accomplishes what I say. If I --------------------------------------------------------------------------------
Chinese
说破、可破定有者，应作是难；我不说破、可破定有故，不应作是难。” 问曰：“眼见先时因，如陶师作瓶。亦有后时因，如因弟子有师，如教化弟子已，后时识知是弟子。亦有一时因，如灯与明。若说前时因、后时因、一时因不可得，是事不然。” 答曰：“如陶师作瓶，是喻不然。何以故？若未有瓶，陶师与谁作因？如陶师，一切前因皆不可得。后时因亦如是不可得，若未有弟子，谁为是师？是故后时因亦不可得。若说一时因如灯明，是亦同疑因，灯明一时生，云何相因？如是因缘空故，当知一切有为法、无为法、众生皆空。” 观生门第十二 复次，一切法空。何以故？生、不生、生时不可得故，今生已不生，不生亦不生，生时亦不生。如说： 生果则不生， 不生亦不生， 离是生不生， 生时亦不生。 生名果起出，未生名未起未出未有，生时名始起未成。是中生果不生者，是生生已不生。何以故？有无穷过故，作已更作故。若生生已生第二生，第二生生已生第三生，第三生生已生第四生；如初生生已有第二生，如是生则无穷。是事不然，是故生不生。复次，若谓生生、已生所用生生，是生不生而生。是事不然。何以故？初生不生而生，是则二种生：生已而生 现代汉语译本：如果有人说‘破斥’，并且‘可以破斥’是确定的，那么就应该这样反驳他；我没有说‘破斥’，并且‘可以破斥’不是确定的，所以不应该这样反驳我。 有人问：‘眼睛看到先前的因，比如陶工制作瓶子。也有后来的因，比如因为有弟子才有老师，比如教化弟子之后，后来才认识到这是弟子。也有一时的因，比如灯和光明。如果说先前的因、后来的因、一时的因都不可得，这件事情是不对的。’ 回答说：‘比如陶工制作瓶子，这个比喻是不对的。为什么呢？如果还没有瓶子，陶工和谁作为因呢？就像陶工一样，一切先前的因都是不可得的。后来的因也是这样不可得，如果没有弟子，谁是老师呢？所以后来的因也是不可得的。如果说一时的因就像灯和光明，这也是同样的疑问因，灯和光明同时产生，怎么能互相作为因呢？像这样因缘是空性的，应当知道一切有为法、无为法、众生都是空性的。’ 观生门第十二 再次，一切法都是空性的。为什么呢？生、不生、生时都不可得。现在生已经不生，不生也不生，生时也不生。就像所说的： 生果则不生， 不生亦不生， 离是生不生， 生时亦不生。 ‘生’是指果的生起和出现，‘未生’是指未生起、未出现、未有，‘生时’是指开始生起但未完成。其中‘生果不生’，是指生已经生了就不再生了。为什么呢？因为有无穷的过失，做了之后又再做。如果生已经生了，又生第二个生，第二个生已经生了，又生第三个生，第三个生已经生了，又生第四个生；就像初生已经生了，然后有第二个生，这样生就无穷无尽了。这件事情是不对的，所以生不生。再次，如果说生生、已经生了的所用的生生，这个生是不生而生。这件事情是不对的。为什么呢？初生不生而生，那么就有两种生：生了之后又生。