English
English version: Explaining the meaning of the profound Dharmas in accordance with their true nature, establishing doctrines that are firm and inspire love and faith. For example, stating that all Dharmas are empty and without a master, and directly witnessing that all things arise from the aggregation of numerous causes and conditions, this is called 'Verbal Proof' (proving the truth through speech). Question: What is called 'Verbal Error'? Answer: The opposite of the above is called 'Verbal Error'. Also, two kinds of speech are called 'Errors'. What are the two? First, repeating distinctions when the meaning is the same. Second, repeating distinctions when the words are the same. Question: What is 'repeating distinctions when the meaning is the same'? Answer: For example, saying 'Kaushika' (Kaushika, another name for Indra), also saying 'Devendra' (Devendra, Lord of the Gods), also saying 'Purandara' (Purandara, destroyer of fortresses, another name for Indra), this is called having the same meaning but different names, and repeating distinctions. When the name and meaning are the same, for example, saying 'Indra' (Indra, the name of Indra), and again saying 'Indra', this is called repeating distinctions when the meaning is the same. Furthermore, all speech that is merely for embellishing words without actual meaning is called 'Verbal Error'. Also, even if there is meaning, but it lacks order and sequence, it is also called 'Verbal Error'. As the verse says: 'Like someone praising the daughter of Shakra Devanam Indra (Shakra Devanam Indra, another name for Indra), named Golden, her feet and hands are very excellent, but then speaks of Shakra Devanam Indra destroying the three cities of the Asuras, this is called speech without order.' Question: What is called 'Knowing the Cause'? Answer: There are four kinds of knowing the cause: first, direct perception (seeing with one's own eyes), second, inferential knowledge (knowing through comparison and reasoning), third, analogical knowledge (knowing through analogy), and fourth, following the scriptures (knowing according to the scriptures). Among these four kinds of knowledge, direct perception is the most important. Question: For what reason is it said that direct perception is the most important? Answer: Because the latter three kinds of knowledge are based on direct perception. Therefore, it is said that direct perception is the most important. For example, seeing smoke with fire, and later seeing smoke and knowing there is fire, therefore direct perception is the most important. Also, like seeing flames and being able to analogize water, therefore knowing that there is first direct perception and then analogy. Only when directly perceiving later does one know the truth. Question: It is already known that the three kinds of knowledge are known through direct perception, so now, which of these direct perceptions is the most real? Answer: What is perceived by the five senses (eye, ear, nose, tongue, body) is sometimes false, only through wisdom correctly observing all Dharmas is called the most real. Also, like seeing heat haze, rotating fire wheels, Gandharva-nagara (Gandharva-nagara, mirage) when it is hot, these are called direct perception but are not real. Also, because the phenomena are not clear, errors in judgment arise, such as seeing a tree stump at night and suspecting it is a person. Pressing the eyes with fingers will cause one to see two moons. If one attains the wisdom of emptiness, it is called true seeing. Question: Already knowing the appearance of direct perception and inferential appearance. -------------------------------------------------------------------------------- 云何。
Chinese
答曰。前已分别今当更说。比知有三。一曰前比。二曰后比。三曰同比。前比者。如见小儿有六指头上有疮。后见长大闻提婆达。即便忆念本六指者。是今所见。是名前比。后比者。如饮海水得其咸味。知后水者皆悉同咸。是名后比。同比者。如即此人行至于彼。天上日月东出西没。虽不见其动。而知必行。是名同比。 问曰。闻见云何。答曰。若见真实耆旧长宿诸佛菩萨。从诸贤圣听受经法。能生知见。是名闻见。譬如良医善知方药慈心教授是名善闻。又诸贤圣证一切法有大智慧。从其闻者是名善闻。问曰。喻相云何。 答曰。若一切法皆空寂灭如幻如化。想如野马。行如芭蕉。贪欲之相如疮如毒。是名为喻。如是四事名之为因。能通达者名为知因。问曰。何名似因。答曰。凡似因者。是论法中之大过也。应当觉知而速舍离。如此似因我当宣说。似因随相有无量义。略则唯八。一随其言横为生过。二就同异而为生过。三疑似因。四过时语。五曰类同。六曰说同。七名言异。八曰相违。 问曰。如此八法当广分别。 答曰。言那婆者凡有四名。一名新。二名九。三名非汝所有。四名不着。如有人言。我所服者是那婆衣。难曰。今汝所著唯是一衣。云何言九。 答曰。我 现代汉语译本： 问：什么是‘云何’（yun he，如何）？ 答：之前已经分别解释过，现在应当再次说明。‘比’（bi，比量）有三种：一是‘前比’（qian bi，根据先前的经验进行比较），二是‘后比’（hou bi，根据后来的经验进行比较），三是‘同比’（tong bi，根据相似的情况进行比较）。‘前比’是说，比如见到一个小孩有六个手指，头上长疮，后来长大后听到提婆达多（Ti Po Da Duo，人名），就回忆起以前那个六指的人，就是现在所见到的这个人，这叫做‘前比’。‘后比’是说，比如喝海水，知道它是咸的，就知道之后的海水也都是咸的，这叫做‘后比’。‘同比’是说，比如这个人从这里走到那里，天上的太阳和月亮从东边升起西边落下，虽然没有亲眼看到它们移动，但知道它们一定在运行，这叫做‘同比’。 问：什么是‘闻见’（wen jian，听闻和见解）？ 答：如果见到真实的、年长的、德高望重的诸佛菩萨（zhu fo pu sa，Buddhas and Bodhisattvas），从诸位贤圣那里听受经法，能够产生知见，这叫做‘闻见’。譬如好的医生，善于了解药方，慈悲地教授他人，这叫做‘善闻’。还有诸位贤圣证悟一切法，具有大智慧，从他们那里听闻，这叫做‘善闻’。 问：什么是‘喻相’（yu xiang，比喻的相）？ 答：如果一切法都是空寂灭的，如梦幻泡影，想象如同野马奔腾，行为如同芭蕉树一样空心，贪欲的相状如同疮和毒药，这叫做‘喻’。像这样的四件事，叫做‘因’（yin，原因）。能够通达这些的人，叫做‘知因’（zhi yin，了解原因）。 问：什么叫做‘似因’（si yin，虚假的因）？ 答：凡是‘似因’，是辩论佛法中的大过失，应当觉察并且迅速舍弃。这些‘似因’我将要宣说。‘似因’随着不同的情况有无量的意义，概括来说只有八种：一是随意歪曲对方的言论而产生过失，二是就相同或相异之处而产生过失，三是使用模棱两可的因，四是使用过时的言语，五是类别相同，六是说法相同，七是名称不同，八是互相违背。 问：这八种法应当详细地分别解释。 答：‘言那婆’（yan na po）有四个含义：一是‘新’，二是‘九’，三是‘非你所有’，四是‘不执着’。比如有人说：‘我所穿的衣服是那婆衣。’反驳说：‘现在你所穿的只有一件衣服，怎么说是九件呢？’ 答：我...
English
English version: Question: What is ‘Yun He’ (云何, How)? Answer: I have already explained it separately before, and now I should explain it again. There are three types of ‘inference’ (比, bi): first, ‘prior inference’ (前比, qian bi, inference based on previous experience); second, ‘posterior inference’ (后比, hou bi, inference based on later experience); and third, ‘similar inference’ (同比, tong bi, inference based on similar situations). ‘Prior inference’ is like seeing a child with six fingers and sores on his head. Later, when he grows up and hears about Devadatta (提婆达多, Ti Po Da Duo, a person's name), he remembers that the person with six fingers is the one he sees now. This is called ‘prior inference.’ ‘Posterior inference’ is like drinking seawater and knowing it is salty, so you know that all subsequent seawater will also be salty. This is called ‘posterior inference.’ ‘Similar inference’ is like a person walking from here to there, and the sun and moon rising in the east and setting in the west. Although you don't see them moving, you know they must be moving. This is called ‘similar inference.’ Question: What is ‘Hearing and Seeing’ (闻见, wen jian)? Answer: If you see true, elderly, and virtuous Buddhas and Bodhisattvas (诸佛菩萨, zhu fo pu sa), and hear the sutras from the wise and holy, and are able to generate knowledge and insight, this is called ‘Hearing and Seeing.’ For example, a good doctor who knows prescriptions well and teaches others with compassion is called ‘Good Hearing.’ Also, the wise and holy who have realized all dharmas and have great wisdom, hearing from them is called ‘Good Hearing.’ Question: What is ‘Metaphorical Appearance’ (喻相, yu xiang)? Answer: If all dharmas are empty and still, like illusions and transformations, imagination is like a wild horse running, and actions are like a banana tree, which is hollow, and the appearance of greed is like a sore or poison, this is called ‘Metaphor.’ These four things are called ‘Cause’ (因, yin). Those who can understand these are called ‘Knowing the Cause’ (知因, zhi yin). Question: What is called ‘Pseudo-Cause’ (似因, si yin)? Answer: All ‘Pseudo-Causes’ are great faults in debating the Dharma, and should be noticed and quickly abandoned. I will now proclaim these ‘Pseudo-Causes.’ ‘Pseudo-Causes’ have countless meanings depending on the situation, but in summary, there are only eight types: first, arbitrarily distorting the other party's words to create a fault; second, creating a fault based on similarities or differences; third, using ambiguous causes; fourth, using outdated language; fifth, same category; sixth, same statement; seventh, different names; eighth, mutual contradiction. Question: These eight dharmas should be explained in detail. Answer: ‘Yan Na Po’ (言那婆) has four meanings: first, ‘new’; second, ‘nine’; third, ‘not yours’; fourth, ‘non-attachment.’ For example, someone says, ‘The clothes I am wearing are Yan Na Po clothes.’ The rebuttal says, ‘You are only wearing one piece of clothing now, how can you say it is nine pieces?’ Answer: I... --------------------------------------------------------------------------------
Chinese
言那婆乃新衣耳。非谓九也。难曰。何名为新。 答曰。以那婆毛作故名新。 问曰。实无量毛。云何而言那婆毛耶。 答曰。我先已说新名。那婆非是数也。难曰。今知此衣是汝所有。云何乃言非我衣乎。 答曰。我言新衣。不言此物非汝所有。难曰。今现见汝身着此衣。云何而言不着衣耶。 答曰。我言新衣不言不着。是名似因。亦名随言而为生过。又复随言而生过者。如说烧山。难曰。实焚草木。云何烧山。是名随言生过。乃至诸法皆亦如是。复次随言生过。凡有二种。一如前说。二于同异而为生过。如言有为诸法皆空寂灭犹如虚空。难曰。若尔二者皆是空无。无性之法便同虚空。如是名为同异生过。 问曰。何故名生。 答曰。有故名生。如泥有瓶性故得生瓶。难曰。若泥有瓶性。泥即是瓶。不应假于陶师轮绳和合而有。若泥是有故生瓶者。水亦是有应当生瓶。若水是有不生瓶者。泥云何得独生瓶耶。是名同异寻言生过。 问曰。生疑似因其相云何。 答曰。如有树杌似于人故。若夜见之便作是念。杌耶人耶。是则名为生疑似因。问曰。云何名为过时似因。 答曰。如言声常。韦陀经典从声出故。亦名为常。难曰。汝今未立声常因缘。云何便 现代汉语译本： 问：你说的‘言那婆乃新衣耳’（言那婆乃新衣耳：一种说法，指新衣服），这里的‘新’不是指数字‘九’吧？ 答：不是。 问：那什么叫做‘新’呢？ 答：因为是用那婆毛制作的，所以叫做‘新’。 问：实际上毛的数量是无限的，为什么只说是‘那婆毛’呢？ 答：我先前已经说了，‘新’只是一个名称，‘那婆’不是指数量。 问：现在我知道这件衣服是你的，为什么你说不是你的衣服呢？ 答：我说的是‘新衣’，并没有说这个东西不是你的。 问：现在明明看到你身上穿着这件衣服，为什么你说没有穿衣服呢？ 答：我说的是‘新衣’，并没有说没有穿衣服。这叫做‘似因’（似因：表面上是理由，实际上不能成立的理由）。也叫做‘随言而为生过’（随言而为生过：抓住对方话语中的某个字眼，进行歪曲理解，从而产生谬误）。还有一种‘随言而生过’的情况，比如你说‘烧山’。 问：实际上只是焚烧了草木，怎么能说是烧山呢？这叫做‘随言生过’。乃至一切诸法都是这样。还有一种‘随言生过’，总共有两种：一种就像前面所说的，另一种是抓住‘同’和‘异’的概念来产生谬误。比如你说‘有为诸法’（有为诸法：由因缘和合而成的，会变化的事物）都是空寂灭的，就像虚空一样。 问：如果这样，那么‘有为’和‘虚空’都是空无，没有自性的法，那就和虚空一样了。这就叫做‘同异生过’（同异生过：混淆相同和不同的概念，从而产生谬误）。 问：为什么叫做‘生’呢？ 答：因为‘有’所以叫做‘生’。比如泥土具有瓶子的性质，所以能够产生瓶子。 问：如果泥土具有瓶子的性质，那么泥土就是瓶子，不应该借助陶师、轮子、绳子的和合才能产生。如果泥土因为‘有’而产生瓶子，那么水也是‘有’，也应该产生瓶子。如果水是‘有’却不能产生瓶子，那么泥土怎么能独自产生瓶子呢？这叫做‘同异寻言生过’（同异寻言生过：抓住‘同’和‘异’的概念，进行歪曲理解，从而产生谬误）。 问：‘生疑似因’（生疑似因：由于条件不充分而产生的错误推论）的相状是怎样的？ 答：比如有一个树桩，形状像人，如果在晚上看到，就会想：是树桩呢？还是人呢？这就叫做‘生疑似因’。 问：什么叫做‘过时似因’（过时似因：提出的理由已经过时，不能成立）？ 答：比如你说‘声音是常’（常：永恒不变），因为《韦陀经》（韦陀经典：古印度婆罗门教的根本经典）是从声音中产生的，所以也是常的。 问：你现在还没有确立声音是常的因缘，怎么就……