Chinese
大正藏第 32 册 No. 1632 方便心论 No. 1632 方便心论一卷 后魏西域三藏吉迦夜译 明造论品第一 若能解此论 则达诸论法 如是深远义 今当广宣说 问曰。不应造论。所以者何。凡造论者。多起恚恨憍逸贡高。自扰乱心少柔和意。显现他恶自叹己善。如斯众过智者所呵。是故一切诸贤圣人。无量方便断诤论者。常乐远离如舍毒器。又造论者。内实调柔外观多过。是以若欲自利利人。应当舍此诤论之法。答曰不然。今造此论不为胜负利养名闻。但欲显示善恶诸相故造此论。世若无论迷惑者众。则为世间邪智巧辩。所共诳惑起不善业。轮回恶趣失真实利。若达论者则自分别善恶空相。众魔外道邪见之人。无能恼坏作障碍也。故我为欲利益众生。造此正论。又欲令正法流布于世。如为修治庵婆罗果。而外广植荆棘之林。为防果故。今我造论亦复如是。欲护正法不求名闻故。汝前说长诤论者。是事不然。为护法故故应造论。问曰。汝先言解此论者。达诸论法当说其相。答曰。此论分别有八种义。若有能通达解其义趣。则能广为其余诸论。如种稻麦以水溉灌则嘉苗滋茂。不去稊稗善谷不生。若人虽闻此八不解其义。则于诸论皆生疑惑。设有明 现代汉语译本 大正藏第 32 册 No. 1632 方便心论 No. 1632 方便心论一卷 后魏西域三藏吉迦夜译 明造论品第一 若能解此论，则达诸论法。 如是深远义，今当广宣说。 问：不应该造论。为什么呢？凡是造论的人，大多会生起嗔恨、骄纵放逸、贡高我慢之心，自己扰乱内心，很少有柔和之意。总是显现他人的过失，赞叹自己的优点。像这样的种种过错，都是有智慧的人所呵斥的。所以一切贤圣之人，用无量方便来断除争论，常常喜欢远离争论，就像舍弃有毒的器皿一样。而且造论的人，内心实际上并不调柔，外表上却有过多的表现。因此，如果想要自利利人，就应当舍弃这种争论之法。 答：不是这样的。我现在造这部论，不是为了争胜负、求利养、求名闻，只是想要显示善恶的种种相状，所以才造这部论。世上如果没有论，迷惑的人就会很多，就会被世间的邪知邪见和巧妙的辩论所共同迷惑，从而造作不善之业，在恶道中轮回，失去真实的利益。如果通达论的人，就能自己分辨善恶空相，众魔（Mara，佛教中指障碍修行的恶魔）、外道（Tirthika，指不信奉佛教的修行者）和邪见之人，就不能够恼乱和破坏他们，制造障碍。所以我为了利益众生，才造这部正论。而且想要让正法流布于世，就像为了修治庵婆罗果（Amra fruit，一种水果），而在外面广泛种植荆棘之林，为了防止他人盗取果实。现在我造论也是这样，为了守护正法，不求名闻。你前面所说的增长争论，这件事是不对的。为了守护正法，所以才应该造论。 问：你先前说，理解这部论的人，就能通达各种论法，应当说说其中的相状。 答：这部论分别有八种义理。如果有人能够通达理解其中的义趣，就能广泛地运用到其他的论中，就像种植稻麦，用水浇灌，那么好的苗就会生长茂盛。如果不去除稊稗（Tihina，一种杂草），好的谷物就不会生长。如果有人虽然听闻了这八种义理，却不理解其中的含义，那么对于各种论都会产生疑惑。即使有聪明
English
English version T 32, No. 1632 Discourse on the Expedient Mind No. 1632 Discourse on the Expedient Mind, one fascicle Translated by Tripiṭaka Jijiaye of the Western Regions of the Later Wei Dynasty Chapter 1: Explaining the Composition of the Treatise If one can understand this treatise, then one will comprehend the methods of all treatises. Such profound and far-reaching meanings, I will now extensively proclaim. Question: One should not compose treatises. Why is that? Those who compose treatises often give rise to anger, arrogance, indulgence, and conceit. They disturb their own minds and have little gentleness. They reveal the faults of others and praise their own virtues. Such faults are condemned by the wise. Therefore, all virtuous and holy people, with immeasurable skillful means to cut off disputes, always delight in staying away from them, as if discarding poisonous vessels. Moreover, those who compose treatises are inwardly not truly tamed, but outwardly have excessive displays. Therefore, if one wishes to benefit oneself and others, one should abandon this method of disputation. Answer: That is not so. I am now composing this treatise not for the sake of victory or defeat, profit, or fame, but only to reveal the various characteristics of good and evil. Therefore, I compose this treatise. If there were no treatises in the world, many would be deluded, and they would be jointly deceived by the world's heretical wisdom and clever arguments, thus creating unwholesome karma, transmigrating in evil realms, and losing true benefit. If one understands treatises, then one can distinguish between the empty characteristics of good and evil. The various Maras (Mara, demons that obstruct practice in Buddhism), Tirthikas (Tirthika, non-Buddhist practitioners), and those with heretical views will not be able to disturb or harm them, creating obstacles. Therefore, I compose this correct treatise for the benefit of sentient beings. Moreover, I wish to let the correct Dharma flow and spread in the world, just as one widely plants a forest of thorns outside to cultivate Amra fruit (Amra fruit, a type of fruit), in order to prevent others from stealing the fruit. Now, my composing this treatise is also like this, to protect the correct Dharma, not seeking fame. What you said earlier about increasing disputes is not correct. For the sake of protecting the Dharma, one should compose treatises. Question: You said earlier that those who understand this treatise will comprehend all treatise methods; you should explain their characteristics. Answer: This treatise distinguishes eight kinds of meanings. If someone can thoroughly understand the meaning and purpose of these, then they can widely apply them to other treatises, just as planting rice and wheat, and irrigating them with water, then the good seedlings will grow luxuriantly. If one does not remove the Tihina (Tihina, a type of weed), good grains will not grow. If someone hears these eight meanings but does not understand their meaning, then they will have doubts about all treatises. Even if there are intelligent --------------------------------------------------------------------------------
Chinese
解斯八义者。决定能达一切论法。问曰。汝言解此论者决了论法。今诸外道有论法不耶。答曰有。如卫世师有六谛。所谓陀罗骠求那总谛别谛作谛不作谛。如斯等比皆名论法。虽善通达犹不了别诸余经论。如此八种深妙论法我当略说。为开诸论门。为断戏论故。一曰譬喻。二随所执。三曰语善。四曰言失。五曰知因。六应时语。七似因非因。八随语难。喻有二种。一具足喻。二少分喻。随所执者名究竟义。语善者谓语顺于义。言失者谓言乖于理。知因者能知二因。一生因。二了因。语应时者若先说界入后说五阴。名不应时。若善通达言语次第。是则名曰应时语也。似因者如焰似水而实非水。若有论者严饰言辞以为水者是名似因。随言难者如言新衣。即便难曰。衣非是时云何名新。如是等名随言难也。我已略说此八种义。今当次第广明其相。问曰。汝前言喻今立喻者作何方便。答曰。若说喻者。凡圣同解然后可说。如言是心动发犹如迅风。一切凡夫知风动故。便得决了心为轻躁。若不知者不得为喻。问曰。何故不但说正义而说喻耶。答曰。凡说喻者为明正义。问曰。汝先言凡圣同解方得为喻。何者名同云何为异。答曰。如前风喻名之为同。圣得涅槃而凡不得。是名为异。问曰。已说喻相。执相云何。答曰。随其所执广引 因缘立义坚固。名为执相。问曰。执法有几。答曰有四。一一切同。二一切异。三初同后异。四初异后同。问曰。汝今应当说此四相。答曰。凡欲立义。当依四种知见。何等为四。一者现见。二者比知。三以喻知。四随经书。一切同者。如说者言无我我所。问者亦说无我我所。名一切同。一切异者。说者言异问则说一。是名俱异。初同后异者。如说者曰现法皆有。神非现见亦复是有。问者或言现见之法可名为有。神若非现何得有耶。若言比知而有神者。要先现见后乃可比。神非现法云何得比。若复以喻明神有者。有相似法然后得喻。神类何等而为喻乎。若随经书证有神者。是事不可。经书意亦难解。或时言有或时言无。云何取信。是名初同后异。初异后同者。如说者言无我无所。而问者曰有我有人。此二论者俱信涅槃。是名初异后同。复次执法随义有无量相。如十二因缘苦习灭道三十七品四沙门果。如是等法名佛正义。如说晨朝礼敬杀生祭祠。然众香木献诸油灯。如是四种名事火外道。六十三字四句之义。是音声外道。明药有六。一药名。二药德。三药味。四药势力。五和合。六成熟。是名医法。如六谛等卫世师有。冥初一义多我异解。是僧伽有八微。所谓四大空意明无明八自在。一能小。二为大。三轻举。四远到。 五随所欲。六分身。七尊胜。八隐没。是名逾伽外道。有命无命罪福漏无漏差戒具足缚解。五智闻智思智自觉智慧智义智。六障不见障苦受障愚痴障命尽障性障名障。四浊瞋慢贪谄。是皆名为尼乾陀法。又有说言。一切诸法尽是有故当知是一。又一切法尽有求那亦名为一。又一切法从冥初生。根本一故当知是一。又头足等成身与身为一。又依者是空当知是一。如是等名计一外道。又言一切法异。所以者何。如头足等与身为异。又众相差别如牛非马等故知法异。如是等名计异外道。若言一切法有故一者。有法二种。一有觉二无觉。云何为一。因不同故。如是等法皆已总破。论者言。若有人说苦习灭道十二因缘有无等法。为一异者。皆非正因。所以者何。若言一者则堕苦边。若言异者则堕乐边。是故有说。若一若异必堕二边。非佛法义。复次如有说言。涅槃之性无苦无乐。何以知之。凡一切法以有觉故故有苦乐。涅槃无觉云何言乐。复有说者而言有乐。所以者何。乐有三种。一乐受乐。二无恼害。三无希求。涅槃之中无所求故。是故得名涅槃为乐。又有问言。我先已知涅槃是常。今与诸行为异不耶。答曰。汝若先知涅槃常者。云何谓为同诸行耶。诸行之性流转败坏。涅槃之体是常是乐。谁有智者言同于行。复有问言。神我 现代汉语译本 五、随所欲（可以随心所欲）。六、分身（可以分身）。七、尊胜（具有尊贵殊胜的地位）。八、隐没（可以隐身）。这些被称为逾伽外道（Yogacara）。 他们还讨论有命无命、罪福、有漏无漏、戒律的差别、具足与否、束缚与解脱。他们认为有五种智慧：闻智（通过听闻获得的智慧）、思智（通过思考获得的智慧）、自觉智慧（通过自我觉悟获得的智慧）、智慧智（根本的智慧）、义智（理解意义的智慧）。他们认为有六种障碍：不见障（无法看见真理的障碍）、苦受障（被痛苦感受所障碍）、愚痴障（被愚昧无知所障碍）、命尽障（寿命终结的障碍）、性障（本性的障碍）、名障（名相的障碍）。他们认为有四种浊：瞋（嗔恨）、慢（傲慢）、贪（贪婪）、谄（谄媚）。这些都被称为尼乾陀法（Nigantha）。 还有人说，一切诸法都是‘有’，所以应当知道是一。又一切法都具有功德（求那，guna），所以也称为一。又一切法从冥（黑暗）初生，根本是一，所以应当知道是一。又头、足等组成身体，身体本身是一。又所依赖的是空，所以应当知道是一。这些被称为计一外道（Ekātmatāvādins）。 又有人说，一切法都是‘异’。为什么呢？因为头、足等与身体不同。又众相差别，如牛不是马等，所以知道法是不同的。这些被称为计异外道（Nānātmatāvādins）。 如果说一切法因为‘有’所以是一，那么‘有’法有两种：一是有觉，二是无觉。怎么能说是一呢？因为因不同。像这样的法都已经全部破斥。 论者说，如果有人说苦、习、灭、道（四圣谛，Four Noble Truths）、十二因缘（Twelve links of dependent origination）等法是一还是异，都不是正确的理由。为什么呢？如果说是一，就堕入苦边；如果说是异，就堕入乐边。所以有人说，若一若异，必定堕入二边，不是佛法的意义。 再次，如果有人说，涅槃（Nirvana）的性质没有苦也没有乐。凭什么知道呢？凡是一切法，因为有觉知，所以有苦乐。涅槃没有觉知，怎么能说是乐呢？ 又有人说，涅槃是有乐的。为什么呢？乐有三种：一是乐受乐（感受快乐的快乐），二是无恼害（没有烦恼和伤害），三是无希求（没有希望和追求）。涅槃之中没有所求，所以得名涅槃为乐。 又有人问，我先前已经知道涅槃是常，现在涅槃与诸行（Saṃskāra）是相同还是不同呢？回答说，你如果先前知道涅槃是常，怎么会认为是与诸行相同呢？诸行的性质是流转败坏，涅槃的本体是常是乐。谁有智慧会说涅槃与诸行相同呢？ 又有人问，神我（Atman）...
English
English version Five, following one's desires (being able to do as one pleases). Six, dividing the body (being able to multiply one's form). Seven, being supremely victorious (having a noble and victorious status). Eight, disappearing (being able to become invisible). These are called Yogācāra heretics (Yogacara). They also discuss whether there is life or no life, merit and demerit, with outflows or without outflows, the differences in precepts, whether complete or incomplete, bondage and liberation. They believe there are five kinds of wisdom: the wisdom of hearing (wisdom gained through listening), the wisdom of thinking (wisdom gained through contemplation), self-awakened wisdom (wisdom gained through self-realization), wisdom-wisdom (fundamental wisdom), and the wisdom of meaning (wisdom of understanding meaning). They believe there are six obstacles: the obstacle of not seeing (the obstacle of not seeing the truth), the obstacle of suffering (being obstructed by painful feelings), the obstacle of ignorance (being obstructed by ignorance), the obstacle of the end of life (the obstacle of the end of lifespan), the obstacle of nature (the obstacle of inherent nature), and the obstacle of name (the obstacle of names and forms). They believe there are four impurities: anger (hatred), pride (arrogance), greed (greed), and flattery (deceit). These are all called Nigantha (Nigantha). Furthermore, some say that all dharmas are 'existent,' so it should be known as one. Also, all dharmas possess virtues (guna), so it is also called one. Also, all dharmas arise from the beginning of darkness, the root is one, so it should be known as one. Also, the head, feet, etc., form the body, and the body itself is one. Also, what is relied upon is emptiness, so it should be known as one. These are called Ekātmatāvādins (Ekātmatāvādins). Furthermore, some say that all dharmas are 'different.' Why? Because the head, feet, etc., are different from the body. Also, the characteristics are different, such as a cow is not a horse, so it is known that dharmas are different. These are called Nānātmatāvādins (Nānātmatāvādins). If it is said that all dharmas are one because they 'exist,' then there are two kinds of 'existent' dharmas: one is with awareness, and the other is without awareness. How can they be said to be one? Because the causes are different. Such dharmas have all been completely refuted. The debater says, 'If someone says that suffering, accumulation, cessation, and the path (Four Noble Truths), the twelve links of dependent origination (Twelve links of dependent origination), etc., are one or different, these are not correct reasons. Why? If it is said to be one, then one falls into the side of suffering; if it is said to be different, then one falls into the side of pleasure. Therefore, some say that whether one or different, one inevitably falls into two extremes, which is not the meaning of the Buddha's Dharma.' Furthermore, if someone says that the nature of Nirvana (Nirvana) has neither suffering nor pleasure. How is it known? All dharmas, because they have awareness, therefore have suffering and pleasure. Nirvana has no awareness, how can it be said to be pleasure? Furthermore, some say that Nirvana has pleasure. Why? There are three kinds of pleasure: first, the pleasure of feeling pleasure (the pleasure of experiencing happiness), second, without annoyance or harm (without vexation and harm), and third, without seeking (without hope and pursuit). In Nirvana, there is nothing to seek, so it is named Nirvana as pleasure. Furthermore, someone asks, 'I already knew that Nirvana is permanent, is Nirvana the same as or different from all conditioned things (Saṃskāra) now?' The answer is, 'If you already knew that Nirvana is permanent, how could you think it is the same as all conditioned things? The nature of conditioned things is flowing and decaying, the essence of Nirvana is permanent and blissful. Who with wisdom would say that Nirvana is the same as conditioned things?' Furthermore, someone asks, 'The self (Atman)...' --------------------------------------------------------------------------------