Chinese
之性虽有形色。而未分别常与无常。答曰若一切法有对碍者皆悉无常。如瓶有碍则可破坏。我若如是必亦无常。然我有形非经所载无有道理。如取沙砾名为珍宝。汝亦如是言多虚妄。问曰。汝何故言我无形耶。答曰。我先已说瓶有形碍故可毁坏。我若如是亦应磨灭。云何复问何故而说我无形耶。复次复有不定执相。如或问言。以物为声常无常乎。答曰。为分成者皆悉无常。声亦分成岂独常也。问曰。何名声物。答曰。若未分别云何为问。问曰。我身与命。于未来世独受苦乐。共身受耶。答曰。此身灭已我余身受。问曰。何者是我。于未来世受苦乐乎。答曰。汝前言我。云何复问有我不耶。此非道理。问曰。已说执义。云何名为语善相耶。答曰。不违于理不增不减。善解章句应相说法。所演譬喻而无违背。无能轻诃。以是因缘名为语善。问曰。不违于理。其事云何。答曰。有人计识是我。以诸行空无我故。非一切行皆是于识此非道理。行是识因。因无我故识云何我。问曰。一切诸法皆悉无常。声非一切是故为常。答曰。汝言一切声有何义非一切耶此说非因。又一切法有造作者。皆悉无常。如火传等声亦如是。是故无常。是则名为不相违相。 问曰。云何名为言不增减。答曰。我当先说增减之相。减有三种。一因减 现代汉语译本 之性虽然有形色，但还没有分别常与无常。回答说：如果一切法有对碍的，都一定是无常的。比如瓶子有阻碍，就容易被破坏。如果我像瓶子一样，那我也一定是无常的。然而我有形体，并非经典所记载，没有道理。就像把沙砾当作珍宝一样。你也是这样，说了很多虚妄的话。 问：你为什么说我没有形体呢？答：我先前已经说过，瓶子有形体的阻碍，所以容易被毁坏。如果我像瓶子一样，也应该磨灭。为什么还要问我为什么说我没有形体呢？ 再次，还有不确定的执着相。比如有人问：以物质为基础的声音是常还是无常呢？回答说：被分成部分的，都一定是无常的。声音也被分成部分，难道唯独它是常的吗？ 问：什么叫做声音的物质基础？答：如果还没有分别，怎么能问呢？ 问：我的身体和生命，在未来世是独自承受苦乐，还是和身体一起承受呢？答：这个身体灭亡后，我的其他身体承受。 问：哪个是我，在未来世承受苦乐呢？答：你先前说‘我’，为什么又问有没有‘我’呢？这没有道理。 问：已经说了执着的意义，什么叫做语言的善相呢？答：不违背道理，不增加也不减少，善于理解文章的章句，应该相应地说法。所引用的譬喻没有违背，没有人能够轻视和呵斥。因为这些因缘，叫做语言的善相。 问：不违背道理，这件事是怎么样的呢？答：有人认为识是我，因为诸行是空无我的缘故。并非一切行都是识，这没有道理。行是识的因，因为因是无我的缘故，识怎么会是我呢？ 问：一切诸法都一定是无常的，声音不是一切，所以是常的。答：你说一切声音有什么意义不是一切呢？这种说法不是理由。而且一切法有造作者，都一定是无常的，比如火的传递等等，声音也是这样。所以是无常的。这就叫做不相违背的相。 问：什么叫做言语不增不减？答：我应当先说增加和减少的相。减少有三种，第一是因的减少。
English
English version Although the nature of 'it' has form and color, it has not yet distinguished between permanence and impermanence. The answer is: If all dharmas (phenomena, teachings) have opposition and obstruction, then they are all impermanent. For example, a bottle has obstruction and can be easily broken. If I were like that, I would also be impermanent. However, I have form, which is not recorded in the scriptures, and there is no reason for it. It's like taking sand and gravel and calling it treasure. You are also like that, saying many false things. Question: Why do you say that I have no form? Answer: I have already said that a bottle has form and obstruction, so it can be easily destroyed. If I were like a bottle, I should also be annihilated. Why do you ask again why I say I have no form? Furthermore, there is also an uncertain attachment to appearances. For example, someone asks: Is sound based on matter permanent or impermanent? The answer is: Those that are divided into parts are all impermanent. Sound is also divided into parts, is it the only one that is permanent? Question: What is called the material basis of sound? Answer: If it has not yet been distinguished, how can you ask? Question: My body and life, in the future life, will I alone bear suffering and joy, or will I bear it together with the body? Answer: After this body is destroyed, my other body will bear it. Question: Which 'I' will bear suffering and joy in the future life? Answer: You said 'I' before, why do you ask again if there is an 'I'? This is unreasonable. Question: The meaning of attachment has already been explained, what is called the good aspect of language? Answer: It does not violate reason, it does not increase or decrease, it is good at understanding the chapters and sentences of the text, and one should speak accordingly. The metaphors used are not contradictory, and no one can despise or rebuke them. Because of these causes and conditions, it is called the good aspect of language. Question: Not violating reason, what is this matter like? Answer: Some people think that consciousness (识, *shì*) is 'I', because all actions (行, *xíng*) are empty and without self (无我, *wú wǒ*). It is not that all actions are consciousness, this is unreasonable. Action is the cause of consciousness, because the cause is without self, how can consciousness be 'I'? Question: All dharmas (诸法, *zhū fǎ*) are certainly impermanent, sound is not everything, so it is permanent. Answer: What do you mean by saying that all sounds are not everything? This statement is not a reason. Moreover, all dharmas that have creators are certainly impermanent, such as the transmission of fire, etc., and sound is also like that. Therefore, it is impermanent. This is called the aspect of not contradicting each other. Question: What is called speech that neither increases nor decreases? Answer: I should first talk about the aspects of increase and decrease. There are three kinds of decrease, the first is the decrease of cause. --------------------------------------------------------------------------------
Chinese
。二言减。三喻减。若言六识无常犹如瓶等。不说因缘。是名因减。若言是身无我众缘成故。声亦无我从缘而有。是名喻减。若言四大无常如瓶造作。是名言减。与上相违。名为具足。又具足者。若人言我。应当问言。汝所说我为常无常。若无常者则同诸行便是断灭。若令常者即是涅槃更何须求。是则名为具足之相。问曰。何名言增。答曰。增亦三种。一因增。二喻增。三言增。若言声法无常和合成故。如瓶造作则为无常。又言声是空之求那。空非对碍声是色法。云何相依。是名因增。若言五根无常如呼声响造作法故声亦如是。何以知之。为唇口等之所出故。是名喻增。如言微尘细小虚空遍大。如此二法则名为常。声不如是故曰无常。是名喻增。又说声是无常众缘成故。若言常者是事不然。所以者何。有二种因。一从形出。二为根了。云何言常。又同异法皆无常故。是名言增。问曰。何语能令世人信受。答曰。若为愚者分别深义。所谓诸法皆悉空寂。无我无人如幻如化无有真实。如斯深义智者乃解。凡夫若闻迷没堕落。是则不名应时语也。若言诸法有业有报。及缚解等作者受者。浅智若闻即便信受。如钻燧和合则火得生。若所演说应前众生则皆信乐。如是名为随时而语。问曰。何名言证。答曰。虽多所说善能忆念。若 现代汉语译本 二言减：如果只说事物是无常的，而没有说明其原因，就叫做‘言减’。三喻减：如果说六识（眼识、耳识、鼻识、舌识、身识、意识）是无常的，就像瓶子一样，却没有说明其因缘，这就叫做‘因减’。如果说这个身体是无我的，由各种因缘和合而成，声音也是无我的，由因缘而产生，这就叫做‘喻减’。如果说四大（地、水、火、风）是无常的，就像瓶子被制造出来一样，这就叫做‘言减’。与上述情况相反，就叫做‘具足’。另外，所谓‘具足’，如果有人说‘我’，就应当问他说：‘你所说的‘我’是常还是无常？’如果是无常的，那就和各种行（现象）一样，最终会断灭。如果说是常的，那就是涅槃，又何必再去追求呢？这就叫做‘具足’之相。 问：什么叫做‘言增’？ 答：‘增’也有三种：一是‘因增’，二是‘喻增’，三是‘言增’。如果说声音的法是无常的，因为是和合而成的，就像瓶子被制造出来一样，所以是无常的。又说声音是空的‘求那’(guna， गुण，属性)，空不是对立和阻碍的，声音是色法，怎么能相互依存呢？这就叫做‘因增’。如果说五根（眼根、耳根、鼻根、舌根、身根）是无常的，就像呼喊的声音和响声一样，因为是造作之法，声音也是如此。凭什么知道呢？因为是从嘴唇和口等发出来的。这就叫做‘喻增’。比如，说微尘非常细小，虚空广大无边，这两种法是常的。声音不是这样，所以说是无常的，这就叫做‘喻增’。又说声音是无常的，由各种因缘和合而成。如果说是常的，这是不对的。为什么呢？有两种原因：一是通过形状产生，二是通过根来了解。怎么能说是常的呢？又因为相同和不同的法都是无常的，这就叫做‘言增’。 问：说什么样的话能够让世人信服接受呢？ 答：如果为愚笨的人分别讲解深刻的道理，比如诸法都是空寂的，没有我，没有人，像幻象一样，没有真实性。这种深刻的道理只有智者才能理解，凡夫如果听了就会迷惑堕落。这就不叫做应时而语。如果说诸法有业有报，以及束缚和解脱，有作者和受者，浅薄智慧的人听了就会相信接受，就像钻木取火，和合就能生火。如果所演说的内容适合听众，他们都会信乐。这就叫做随时而语。 问：什么叫做‘言证’？ 答：虽然说了很多，但能够很好地记住。
English
English version Diminishment in Speech (二言减): If one only states that things are impermanent without explaining the reason, it is called 'Diminishment in Speech'. Three Analogies Diminishment (三喻减): If one says that the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) are impermanent, like a pot, but does not explain the causes and conditions, it is called 'Diminishment in Cause'. If one says that this body is without self, formed by various causes and conditions, and sound is also without self, arising from causes and conditions, it is called 'Diminishment in Analogy'. If one says that the four great elements (earth, water, fire, and wind) are impermanent, like a pot being made, it is called 'Diminishment in Speech'. The opposite of the above is called 'Completeness'. Furthermore, regarding 'Completeness', if someone says 'I', one should ask them: 'Is the 'I' you speak of permanent or impermanent?' If it is impermanent, then it is the same as all phenomena, ultimately ceasing to exist. If it is permanent, then it is Nirvana, so why seek further? This is called the aspect of 'Completeness'. Question: What is called 'Increase in Speech'? Answer: 'Increase' also has three types: first, 'Increase in Cause'; second, 'Increase in Analogy'; and third, 'Increase in Speech'. If one says that the dharma of sound is impermanent because it is a composite, like a pot being made, therefore it is impermanent. And also says that sound is a 'guna' (求那) of emptiness, emptiness is not opposed or obstructive, and sound is a form, how can they depend on each other? This is called 'Increase in Cause'. If one says that the five roots (eye root, ear root, nose root, tongue root, and body root) are impermanent, like a shout and its echo, because they are fabricated phenomena, sound is also like that. How do we know this? Because it comes from the lips and mouth, etc. This is called 'Increase in Analogy'. For example, saying that dust particles are very small and space is vast and boundless, these two dharmas are permanent. Sound is not like this, so it is said to be impermanent. This is called 'Increase in Analogy'. Also, saying that sound is impermanent, formed by various causes and conditions. If one says it is permanent, that is not correct. Why? There are two reasons: first, it arises from form; second, it is understood through the roots. How can it be said to be permanent? Also, because similar and different dharmas are all impermanent, this is called 'Increase in Speech'. Question: What kind of speech can make people believe and accept it? Answer: If one explains profound meanings to foolish people, such as all dharmas are empty and still, without self, without person, like illusions, without reality. Such profound meanings can only be understood by the wise. If ordinary people hear them, they will become confused and fall. This is not called speaking at the right time. If one says that all dharmas have karma and retribution, as well as bondage and liberation, with actors and receivers, people of shallow wisdom will believe and accept it upon hearing it, like drilling wood to make fire, combination produces fire. If what is spoken is suitable for the audience, they will all rejoice and believe. This is called speaking at the right time. Question: What is called 'Evidence in Speech'? Answer: Although much is said, one is able to remember it well. --------------------------------------------------------------------------------
Chinese
宣诸义深得其相。所立坚固令人爱乐。如言诸法皆空无主。现见万物众缘成故。是名言证。问曰。何名言失。答曰。与上相违名为言失。又二种语亦名为失。何等为二。一义无异而重分别。二辞无异而重分别。云何一义而重分别。如言憍尸迦。亦言天帝释。亦言富兰陀那。是名义一名异而重分别。名义同者如言因陀罗。又言因陀罗。是名义无异而重分别。复次凡所言说。但饰文辞无有义趣。皆名为失。又虽有义理而无次第。亦名言失。如偈说。 如人赞叹 天帝释女 名曰金色 足手殊胜 而便说于 释提桓因 坏阿修罗 三种之城 如是名为 无次第语 问曰。何名知因。答曰。知因有四。一现见。二比知。三喻知。四随经书。此四知中现见为上。问曰。何因缘故现见上耶。答曰。后三种知由现见故。名之为上。如见火有烟。后时见烟便知有火。是故现见为胜。又如见焰便得喻水。故知先现见故然后得喻。后现见时始知真实。问曰。已知三事由现故知。今此现见何者最实。答曰。五根所知有时虚伪。唯有智慧正观诸法。名为最上。又如见热时焰旋火轮乾闼婆城。此虽名现而非真实。又相不明了故见错谬如夜见杌疑谓是人。以指按目则睹二月。若得空智名为实见。问曰。已知现相。比相 现代汉语译本：宣讲诸法的意义深刻地与其真实相状相符，所建立的教义坚固，令人喜爱信服。例如说诸法皆是空性，没有主宰，亲眼见到万物都是由众多因缘和合而成，这叫做‘言证’（通过言语来证明真理）。 问：什么叫做‘言失’（言语的过失）？ 答：与上述情况相反就叫做‘言失’。还有两种说话方式也叫做‘言失’。哪两种呢？一是意义没有差别却重复分别，二是词语没有差别却重复分别。 问：什么是‘意义没有差别却重复分别’？ 答：例如说‘憍尸迦’（Kaushika，帝释天的别名），也说‘天帝释’（Devendra，众天之主），也说‘富兰陀那’（Purandara，摧毁堡垒者，帝释天的别名），这叫做意义相同而名称不同，却重复分别。名称和意义都相同的情况，例如说‘因陀罗’（Indra，帝释天的名字），又说‘因陀罗’，这叫做意义没有差别却重复分别。 此外，凡是所说的话，只是为了修饰文辞而没有实际意义，都叫做‘言失’。还有，即使有意义，但没有条理次第，也叫做‘言失’。如偈颂所说： ‘如同有人赞叹天帝释的女儿，名叫金色，她的足和手非常殊胜，却接着说释提桓因（Shakra Devanam Indra，帝释天的另一个名字）摧毁阿修罗的三种城池，这叫做没有条理的说话。’ 问：什么叫做‘知因’（认识原因）？ 答：认识原因有四种：一是现见（亲眼所见），二是比知（通过比较推理得知），三是喻知（通过比喻得知），四是随经书（根据经典得知）。这四种认识方式中，现见最为重要。 问：因为什么缘故说现见最为重要呢？ 答：因为后三种认识方式都是以现见为基础的。所以说现见最为重要。例如，看到火有烟，之后再看到烟就知道有火，所以现见最为重要。又如，看到火焰就能比喻水，因此知道是先有现见然后才能有比喻。在后来现见的时候，才知道真实情况。 问：已经知道三种认识方式都是通过现见而得知，那么现在这个现见，哪一种才是最真实的呢？ 答：五根（眼、耳、鼻、舌、身）所认识到的有时是虚假的，只有通过智慧正确地观察诸法，才叫做最真实的。又如，看到热的时候出现的热焰、旋转的火轮、乾闼婆城（Gandharva-nagara，海市蜃楼），这些虽然名为现见，但并非真实。还有，因为现象不明显，所以会产生错误的判断，例如夜晚看到树桩，怀疑是人。用手指按压眼睛，就会看到两个月亮。如果证得空性智慧，才叫做真实的见解。 问：已经知道了现相和比相。