Chinese
大正藏第 32 册 No. 1643 尼乾子问无我义经 No. 1643 尼乾子问无我义经 马鸣菩萨集 西天译经三藏朝散大夫试鸿胪少卿宣梵大师赐紫沙门臣日称等奉 诏译 尔时尼乾子等。心怀异见发起疑惑。寻求往诣解大乘者所。到已作礼合掌恭敬。问无我义使除暗钝。如佛所说为我开示。若说此身无有我者。彼最上我亦无所有。何故身中现见啼笑嬉戏忿怒我慢嫉妒两舌等事。于有于无不能决了。唯愿仁者为我除断。解大乘者谓尼乾子言。汝先所执最上我者。决定虚妄。以何名有以何名无。于此二中都无所得。若以自身发甲皮肉筋骨脂髓肠胃手足一切身肢。为最上我。内外寻求何有可见。时尼乾子白智者言。我以肉眼故不能见。余有天眼彼可得见。智者曰。亦非天眼之所能见。彼非显色亦非形色。自性空故。何有可见。尼乾子言。彼定无耶。智者曰。若说无者。云何现见。从因缘生啼笑等相。或说为有。或说为无。二皆邪妄。非其正理。尼乾子言。若有若无俱不应说。如何此身现有所住。智者曰。无有少分见所住相。尼乾子言。若无住着即同虚空。智者曰。如汝所说如虚空故。尼乾子言。若尔啼笑等相当云何遣。智者曰。于是义中而有二种。一者世俗。二者胜 现代汉语译本 大正藏第 32 册 No. 1643 《尼乾子问无我义经》 No. 1643 《尼乾子问无我义经》 马鸣菩萨集 西天译经三藏朝散大夫试鸿胪少卿宣梵大师赐紫沙门臣日称等奉 诏译 当时，尼乾子（Nigantha，耆那教徒）等人心怀不同的见解，产生了疑惑，于是前去拜访那些理解大乘佛法的人。到达后，他们行礼合掌，恭敬地请教关于‘无我’的意义，希望消除心中的愚昧。他们说：‘如果像佛陀所说，这个身体中没有‘我’，那么那个所谓的‘最上我’（paramatman，一种灵魂的概念）也就不存在了。可是，为什么在这个身体中，我们明明能看到啼哭、欢笑、嬉戏、愤怒、我慢、嫉妒、两舌等现象呢？对于‘有’还是‘无’，我们无法确定，希望您能为我们解开疑惑。’ 理解大乘佛法的人对尼乾子们说：‘你们先前所执着的那个‘最上我’，肯定是虚妄的。用什么来证明它‘有’？用什么来证明它‘无’？在这两者之间，你们什么也得不到。如果你们认为自身的头发、指甲、皮肤、肌肉、筋骨、脂肪、骨髓、肠胃、手足以及一切身体的组成部分就是那个‘最上我’，那么无论向内还是向外寻找，又有什么是可以被找到的呢？’ 当时，尼乾子对智者说：‘因为我只有肉眼，所以无法看见。或许拥有天眼的人可以看见。’智者说：‘即使是天眼也无法看见它，因为它既不是显色（可见的颜色），也不是形色（可见的形状），它的自性是空性的，又怎么可能被看见呢？’ 尼乾子问：‘那么，它一定是‘无’吗？’智者说：‘如果说是‘无’，又怎么解释现在所能看到的，从因缘和合而生的啼哭、欢笑等现象呢？所以，说它‘有’或者说它‘无’，都是错误的，不符合正确的道理。’ 尼乾子说：‘如果说‘有’和‘无’都不应该说，那么这个身体是如何存在于此的呢？’智者说：‘没有丝毫可以被看见的‘住’的相状。’ 尼乾子说：‘如果没有住着，那就和虚空一样了。’智者说：‘正如你所说，它就像虚空一样。’ 尼乾子说：‘如果这样，那么啼哭、欢笑等现象又该如何解释呢？’智者说：‘在这个意义中，有两种解释：一是世俗的解释，二是胜义的解释。’
English
English version Taiso Tripitaka Volume 32 No. 1643 Nigantha's Questions on the Meaning of No-Self Sutra No. 1643 Nigantha's Questions on the Meaning of No-Self Sutra Collected by Bodhisattva Ashvaghosa Translated by the Tripitaka Master Shamen Richeng, bearing the title Chao San Da Fu Shi Honglu Shaoqing Xuan Fan Da Shi, bestowed with the Purple Robe, from Western India, under Imperial Decree At that time, the Niganthas (Nigantha, Jain followers) and others harbored different views and arose doubts. They sought to visit those who understood the Mahayana teachings. Having arrived, they paid respects, joined their palms, and respectfully inquired about the meaning of 'no-self' (anatman), hoping to dispel the darkness of their minds. They said, 'If, as the Buddha says, there is no 'self' in this body, then that so-called 'supreme self' (paramatman, a concept of soul) does not exist either. However, why is it that in this body, we clearly see crying, laughing, playing, anger, arrogance, jealousy, double-tongued speech, and other phenomena? We cannot determine whether it 'exists' or 'does not exist.' We hope that you can resolve our doubts.' The one who understood the Mahayana teachings said to the Niganthas, 'That 'supreme self' that you previously clung to is certainly false. By what can you prove that it 'exists'? By what can you prove that it 'does not exist'? Between these two, you will gain nothing. If you consider your own hair, nails, skin, muscles, tendons, bones, marrow, intestines, stomach, hands, feet, and all the components of the body to be that 'supreme self,' then whether you search inwardly or outwardly, what can be found?' At that time, the Nigantha said to the wise one, 'Because I only have physical eyes, I cannot see it. Perhaps those with heavenly eyes can see it.' The wise one said, 'Even heavenly eyes cannot see it, because it is neither visible color (rupa) nor visible form. Its nature is emptiness (sunyata), so how can it be seen?' The Nigantha asked, 'Then, it must be 'non-existent'?' The wise one said, 'If you say it is 'non-existent,' how do you explain the crying, laughing, and other phenomena that arise from the combination of causes and conditions that we can see now? Therefore, saying that it 'exists' or saying that it 'does not exist' is both wrong and does not conform to the correct principle.' The Nigantha said, 'If saying 'exists' and 'does not exist' are both inappropriate, then how does this body exist here?' The wise one said, 'There is not the slightest appearance of 'dwelling' that can be seen.' The Nigantha said, 'If there is no dwelling, then it is the same as empty space.' The wise one said, 'Just as you said, it is like empty space.' The Nigantha said, 'If so, then how should crying, laughing, and other phenomena be explained?' The wise one said, 'In this meaning, there are two explanations: one is the conventional explanation, and the other is the ultimate explanation.' --------------------------------------------------------------------------------
Chinese
义。依世俗说。则有自他命者士夫补特伽罗作者受者财宝妻子亲眷朋属。如是差别。依胜义说。则无自他命者乃至朋属等事。亦无少分差别等相。若世俗说。则有生灭善恶果报。若胜义中。则无生灭善恶果报。彼真如法自性清净。无有烦恼无有染污亦无觉了。本来寂静。此说是名真如自性。重明此义以偈颂曰。 世俗胜义谛 二种今当说 世俗即世法 胜义无过上 有情依世俗 增长于烦恼 久处于轮回 不了胜义法 由依世俗故 自他生遍计 起分别疑惑 而受诸苦恼 彼愚痴凡夫 长时受逼迫 不修出离因 何知解脱理 愚人常依止 世间生灭法 驰流五趣中 相续而不断 由不达胜义 则无灭苦要 展转受轮回 如蚕自缠缚 亦如于日月 旋转无休息 众生三有中 来往亦如是 诸行悉无常 刹那而迁变 远离世俗法 当求胜义谛 乃至住诸天 及乾闼婆等 不免彼无常 此皆世俗果 夜叉鬼神等 得持明成就 不免堕恶趣 此皆世俗果 帝释转轮王 福报无与等 不免堕傍生 此皆世俗果 人天五欲乐 决定当弃舍 于彼菩提心 以惠常观察 自性无所著 一切悉皆空 超越所戏论 是菩提 现代汉语译本： 意义。依据世俗谛来说，则有自身和他人的生命，有士夫（Śūdra，印度种姓制度中的第四等级）、补特伽罗（Pudgala，人或有情）、作者、受者、财宝、妻子、亲眷、朋友和眷属，有这样的种种差别。依据胜义谛来说，则没有自身和他人的生命，乃至朋友和眷属等事，也没有丝毫的差别等相。如果依据世俗谛来说，则有生灭、善恶和果报。如果依据胜义谛来说，则没有生灭、善恶和果报。那真如法（Tathātā-dharma）的自性是清净的，没有烦恼，没有染污，也没有觉了，本来就是寂静的。这所说的就叫做真如自性（Tathātā-svabhāva）。为了再次阐明这个意义，用偈颂说： 世俗谛和胜义谛，这两种现在应当说。 世俗谛就是世间法，胜义谛没有比它更高的。 有情众生依靠世俗谛，增长他们的烦恼。 长久地处于轮回之中，不能了知胜义谛的法。 由于依靠世俗谛的缘故，自身和他人的产生都是遍计所执。 生起分别和疑惑，因此遭受各种苦恼。 那些愚痴的凡夫，长时间地遭受逼迫。 不修习出离轮回的原因，怎么能知道解脱的道理呢？ 愚笨的人常常依赖世间的生灭法。 奔流在五趣之中，相续不断。 由于不通达胜义谛，就没有灭除痛苦的要诀。 辗转地遭受轮回，就像蚕作茧自缚一样。 也像太阳和月亮一样，旋转没有休息。 众生在三有（欲有、色有、无色有）之中，来来往往也是这样。 诸行都是无常的，刹那间就会迁变。 远离世俗的法，应当寻求胜义谛。 乃至居住在诸天（Deva，天神）以及乾闼婆（Gandharva，一种天神）等处。 也免不了那无常的变化，这些都是世俗谛的果报。 夜叉（Yaksa，一种鬼神）和鬼神等，得到持明的成就。 也免不了堕入恶趣，这些都是世俗谛的果报。 帝释（Indra，众神之王）和转轮王（Cakravartin，拥有统治世界的理想明君），他们的福报没有可以相比的。 也免不了堕入傍生（动物），这些都是世俗谛的果报。 人天（人和天神）的五欲之乐，决定应当抛弃。 对于那菩提心（bodhicitta，觉悟之心），用智慧常常观察。 自性没有执着，一切都是空性的。 超越所戏论，这就是菩提（bodhi，觉悟）。
English
English version: Meaning. According to the conventional truth (saṃvṛti-satya), there are self and others, life, individuals (Śūdra), persons (Pudgala), agents, recipients, wealth, wives, relatives, friends, and kin, with such distinctions. According to the ultimate truth (paramārtha-satya), there are no self and others, life, or even friends and kin, nor are there any such distinctions. If according to the conventional truth, there are arising and ceasing, good and evil, and karmic consequences. If according to the ultimate truth, there are no arising and ceasing, good and evil, and karmic consequences. That suchness (Tathātā-dharma) is by nature pure, without afflictions, without defilements, and without awareness; it is originally quiescent. This is called the nature of suchness (Tathātā-svabhāva). To further clarify this meaning, it is said in verse: The conventional and ultimate truths, these two I shall now explain. The conventional is worldly law, the ultimate is unsurpassed. Sentient beings rely on the conventional, increasing their afflictions. Long dwelling in saṃsāra, unable to understand the ultimate truth. Because of relying on the conventional, the arising of self and others is entirely conceptual. Giving rise to discrimination and doubt, thus suffering various afflictions. Those foolish ordinary beings, for a long time suffer oppression. Not cultivating the causes of liberation, how can they know the principle of release? Foolish people constantly rely on the world's arising and ceasing phenomena. Flowing in the five destinies, continuously without end. Because of not understanding the ultimate, there is no essential method for ending suffering. Revolving in saṃsāra, like a silkworm binding itself. Also like the sun and moon, rotating without rest. Beings in the three realms (desire realm, form realm, formless realm), coming and going are also like this. All actions are impermanent, changing in an instant. Away from conventional laws, one should seek the ultimate truth. Even dwelling in the heavens (Deva) and among the Gandharvas. They cannot escape that impermanence; these are all results of the conventional. Yakshas and spirits, obtaining the accomplishment of mantras. They cannot escape falling into evil destinies; these are all results of the conventional. Emperor Śakra (Indra) and the wheel-turning king (Cakravartin), their blessings are unparalleled. They cannot escape falling into the animal realm; these are all results of the conventional. The five desires of humans and gods, one should definitely abandon. Towards that bodhicitta, with wisdom constantly observe. The nature is without attachment, everything is empty. Transcending what is playfully debated, this is bodhi.
Chinese
心相 非刚非柔软 非热亦非冷 非触非执受 是菩提心相 非长及非短 非圆亦非方 非微细非粗 是菩提心相 非白及非红 非黑亦非黄 非形色显色 是菩提心相 非色非光明 非动非缠缚 非住如虚空 是菩提心相 离思惟观察 非外道境界 与般若相应 是菩提心相 无似无对待 无等常寂静 自性本凝然 是菩提心相 如聚沫浮泡 如幻化阳焰 无我亦无常 一切非坚固 是身如坏器 虚幻而充满 与三毒相应 毕竟空无有 如月处云中 刹那而不现 以甚深般若 达有为如幻 众生器世间 一切皆如梦 由自心分别 彼心亦如梦 若人依正理 以惠而修习 弃背诸障染 速得无上道 此最胜般若 诸佛所称赞 智者善筹量 勤求无上法 离有为过失 证真常胜德 由此解脱故 一切无染着 时彼外道众 闻已生欢喜 善观察除疑 得悟大乘智 尼乾子问无我义经 现代汉语译本 心相 它既不刚硬也不柔软，既不热也不冷。 它既不可触摸也不可执取，这就是菩提心（Bodhi-citta）的相状。 它既不长也不短，既不是圆形也不是方形。 它既不微细也不粗大，这就是菩提心的相状。 它既不是白色也不是红色，既不是黑色也不是黄色。 它既不是形状也不是颜色，这就是菩提心的相状。 它既不是物质也不是光明，既不移动也不被束缚。 它不住留，如同虚空一般，这就是菩提心的相状。 它超越了思惟和观察，不是外道的境界。 它与般若（Prajna）相应，这就是菩提心的相状。 它无可比拟，没有对待，没有相等，常恒寂静。 它的自性本来就是凝然不动的，这就是菩提心的相状。 它如同聚集的泡沫，如同漂浮的气泡，如同幻化出来的阳焰。 它无我（Anatman）也无常（Anitya），一切都不是坚固的。 这个身体如同破损的器皿，虚幻而不真实，却充满了杂染。 它与贪嗔痴三毒（Three poisons）相应，最终是空无所有的。 如同月亮在云层中，刹那间显现又消失。 通过甚深的般若智慧，了达一切有为法（conditioned phenomena）都如幻象。 众生（Sentient beings）和器世间（environment）的一切都如同梦境。 由自己的心分别产生，而那个心也如同梦境。 如果有人依据正确的道理，以智慧而修习。 舍弃和背离各种障碍和染污，就能迅速获得无上菩提之道（Anuttara-samyak-sambodhi）。 这最殊胜的般若智慧，是诸佛（Buddhas）所称赞的。 智者应当善于筹划衡量，勤奋寻求无上的佛法。 远离有为法的过失，证得真实常恒的殊胜功德。 由此解脱的缘故，一切都无所染着。 当时那些外道众，听闻之后心生欢喜。 善于观察，消除疑惑，从而领悟了大乘（Mahayana）的智慧。 《尼乾子问无我义经》