T17n0846_外道問聖大乘法無我義經

大正藏第 17 冊 No. 0846 外道問聖大乘法無我義經

No. 846

外道問聖大乘法無我義經

西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉　詔譯

如是我聞：

一時佛在大眾中，爾時外道有疑欲決，迷大乘行，來至佛所稽首恭重，合十指掌問無我義：「大丈夫是一切智，常說此身無我。若身無我，本性亦無，云何說有哀啼、戲笑、憎愛、兩舌等事？當何所生？是我所疑。愿賜除斷。

「如來所言身與本性，有無雲何？」

佛言：「外道！諦聽諦受，當爲汝說。」

佛言：「身與本性，體本空故，說或有或無，斯成二法；言是有者，斯更虛妄。」

佛言：「當觀全身，發甲皮毛、兩手雙足，至於脂、筋、脾、腸、骨髓等事，周遍內外，不見本性。」

外道言：「大丈夫！若彼不見本性，以我肉眼云何能見？或以天眼而能見乎？」

佛言：「天眼見彼，無色、無相、無住，此見非見。」

外道言：「若如是說，大聖妄語。若彼非者，云何現見有此啼笑、嬉戲、瞋怒、憎愛、兩舌等事？以如是故，何得說無？又說或有或無，斯成二義？」又言：「大丈夫！若彼有無不得說者，云何說言：『彼有所著，彼無所著

【現代漢語翻譯】現代漢語譯本《外道問聖大乘法無我義經》

No. 846

外道問聖大乘法無我義經

西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天(Fa Tian)奉詔譯

如是我聞：

一時，佛在大眾之中。爾時，有外道心懷疑惑，想要解決，對大乘之行感到迷惑，來到佛的處所，稽首恭敬，合起十指手掌，問關於無我之義：『大丈夫(Great Man，指佛)是一切智者，常說此身無我。如果身無我，本性(original nature)也無，為何又說有哀啼、戲笑、憎愛、兩舌(divisive speech)等事？這些是從何處產生的？這是我所疑惑的。愿您能慈悲地為我消除疑惑。』

『如來所說的身與本性，是有還是無呢？』

佛說：『外道！仔細聽，用心接受，我將為你解說。』

佛說：『身與本性，其體性本為空，所以說有或說無，就成了二法(duality)；說是有，就更加虛妄。』

佛說：『應當觀察全身，從頭髮、指甲、面板毛髮、兩手雙足，到脂肪、筋、脾臟、腸子、骨髓等，周遍內外，都無法見到本性。』

外道說：『大丈夫！如果用肉眼都無法見到本性，那麼用我的肉眼又怎麼能見到呢？或者用天眼(divine eye)才能見到嗎？』

佛說：『天眼所見，是無色、無相、無住的，這種見並非真正的見。』

外道說：『如果這樣說，大聖(Great Sage，指佛)就是在說妄語。如果本性不存在，為何又能親眼見到啼哭、嬉戲、瞋怒、憎愛、兩舌等事？因為這樣，怎麼能說沒有呢？又說或有或無，這就成了兩種說法。』又說：『大丈夫！如果說有或無都不能成立，那又怎麼說：『他對某事有所執著，他對某事沒有執著』呢？』

【English Translation】 English version The Sutra of the Meaning of No-Self in the Holy Mahayana Dharma, as Asked by Outsiders

No. 846

The Sutra of the Meaning of No-Self in the Holy Mahayana Dharma, as Asked by Outsiders

Translated by the Tripitaka Master Fa Tian (Fa Tian), Minister of the Honglu Temple and Great Master of Spreading Teachings, under Imperial Decree, from the Western Regions

Thus have I heard:

At one time, the Buddha was in the midst of a great assembly. At that time, an outsider (referring to non-Buddhist practitioners) had doubts he wished to resolve, being confused about the practice of Mahayana. He came to the Buddha's location, bowed respectfully, and with palms together, asked about the meaning of no-self: 'Great Man (referring to the Buddha), you are all-knowing, and constantly say that this body is without self. If the body is without self, and the original nature (original nature) is also without self, then how can there be things like weeping, laughing, hatred, love, divisive speech (divisive speech), and so on? Where do these things arise from? This is what I doubt. I wish you would compassionately dispel my doubts.'

'What is the nature of the body and the original nature, as spoken by the Tathagata (another name for the Buddha)? Are they existent or non-existent?'

The Buddha said, 'Outsider! Listen carefully and receive attentively, and I will explain it to you.'

The Buddha said, 'The body and the original nature are fundamentally empty in their essence. Therefore, to say they are either existent or non-existent creates duality (duality). To say they are existent is even more illusory.'

The Buddha said, 'One should observe the entire body, from the hair, nails, skin, and body hair, to the two hands and feet, to the fat, tendons, spleen, intestines, bone marrow, and so on, throughout the entire body, inside and out, and one will not find the original nature.'

The outsider said, 'Great Man! If the original nature cannot be seen with the physical eye, then how can I see it with my physical eye? Or can it be seen with the divine eye (divine eye)?'

The Buddha said, 'What is seen by the divine eye is without color, without form, and without abiding. This seeing is not true seeing.'

The outsider said, 'If that is the case, then the Great Sage (referring to the Buddha) is speaking falsely. If the original nature does not exist, then how can one directly witness weeping, laughter, playfulness, anger, hatred, love, divisive speech, and so on? Because of this, how can one say there is no self? Furthermore, to say it is either existent or non-existent creates two meanings.' He also said, 'Great Man! If it cannot be said that it is either existent or non-existent, then how can you say: 'He is attached to something, he is not attached to something'?'

？』」又言：「空者當何所如？」

佛言：「如是如是。空非所如，體不可得故。」

外道言：「若此者，笑哭、嬉戲、瞋怒、憎愛、兩舌等事，當何所見？」

佛言：「如夢、如幻、如化、如影像相。」

外道言：「云何夢相？云何幻化相？云何影像相？」

佛言：「幻化非相，空非執持，夢本體空。如陽焰故，影像無色，虛假不實。如是所見乃至一切事，皆如幻如化、如夢如影，當如是見。

「複次有二種見，莊嚴真如。彼莊嚴者，此即名我，此即名他。是名人、補特伽羅，名人世間思惟。至於資財、男女、兄弟、妻妾等名，心所思惟莊嚴。彼如是法，無自無他、無人無命、無補特伽羅、無有情、無世間、無見者、無資財、無男女、無朋友、無妻妾等。彼一切事不見自性，云何彼出世間，莊嚴果報，善惡生滅？彼真如莊嚴果報，無善無惡，不生不滅，無煩惱、無快樂，而彼諸法各各如是！

「又彼世間及出世間二種莊嚴，令諸有情因莊嚴故，而生煩惱處於輪迴，久久展轉不知真如。彼知法者思惟莊嚴，疑此苦受，彼苦受惡遠離解脫而不見道，愚癡有情以迷執故，輪轉生死墮于惡趣，行世間法不見真如盡彼輪迴，由如織網用線展轉復去復來。

「又如日月二種行

【現代漢語翻譯】外道又問：『空性究竟是什麼樣的？』佛回答說：『正是這樣。空性並非某種具體的形態，因為它的本體是不可捉摸的。』外道問：『如果是這樣，那麼笑、哭、嬉戲、憤怒、憎恨、愛戀、搬弄是非等等這些事情，又該如何看待呢？』佛回答說：『它們就像夢境、幻術、變化、影像一樣，虛幻不實。』外道問：『什麼是夢境的表象？什麼是幻術變化的表象？什麼是影像的表象？』佛回答說：『幻術變化並非實相，空性也並非可以執著的事物，夢的本體也是空性的。如同陽焰（指陽光照射在沙地上產生的海市蜃樓現象）一樣，影像沒有顏色，虛假而不真實。因此，所見的一切事物，都應該看作是如幻如化、如夢如影。應當這樣去看待。』『再者，有兩種「見」，它們莊嚴著真如（tathata，事物的真實本性）。這兩種莊嚴，一種被稱為「我」，一種被稱為「他」。由此產生人（person）、補特伽羅（pudgala，個體），以及人們世俗的思惟。進而產生資財、男女、兄弟、妻妾等等名稱，這些都是由心所思惟而產生的莊嚴。然而，這些法（dharma，事物、現象）沒有「自」也沒有「他」，沒有人也沒有生命，沒有補特伽羅，沒有有情（sentient being，有感覺的生命），沒有世間，沒有見者，沒有資財，沒有男女，沒有朋友，沒有妻妾等等。所有這些事物都無法見到它們的自性。那麼，它們又如何能超出世間，莊嚴果報，產生善惡生滅呢？真如所莊嚴的果報，無善無惡，不生不滅，沒有煩惱，也沒有快樂，而這些法各自就是如此！』『此外，世間和出世間這兩種莊嚴，使得有情（sentient beings，有感覺的生命）因為這些莊嚴而產生煩惱，處於輪迴之中，長久地輾轉而無法認識真如。那些了解法的人思惟這些莊嚴，懷疑這些苦受，因為厭惡這些苦受而想要遠離解脫，卻反而無法見到正道。愚癡的有情因為迷惑執著，在生死輪迴中不斷流轉，墮入惡趣，行於世間法而無法見到真如，最終耗盡他們的輪迴，就像織網一樣，用線不斷地來回穿梭。』『又如日月這兩種執行……』

【English Translation】 The outsider then asked: 'What exactly is emptiness like?' The Buddha replied: 'Exactly so. Emptiness is not like something, because its essence is unattainable.' The outsider asked: 'If that is the case, then how should we view things like laughter, crying, play, anger, hatred, love, and gossiping?' The Buddha replied: 'They are like dreams, illusions, transformations, and reflections, unreal and insubstantial.' The outsider asked: 'What is the appearance of a dream? What is the appearance of an illusion or transformation? What is the appearance of a reflection?' The Buddha replied: 'Illusions and transformations are not real appearances, emptiness is not something to be grasped, and the essence of a dream is empty. Like a mirage (caused by sunlight on sand), a reflection has no color, it is false and unreal. Therefore, all things seen should be regarded as like illusions, transformations, dreams, and reflections. That is how they should be viewed.' 'Furthermore, there are two kinds of 'views' that adorn the tathata (tathata, the true nature of things). These two adornments are called 'I' and 'other'. From these arise person (person), pudgala (pudgala, individual), and worldly thoughts. Further, names such as wealth, men and women, brothers, wives, and concubines arise, which are adornments created by the mind's thoughts. However, these dharmas (dharma, things, phenomena) have neither 'self' nor 'other', no person, no life, no pudgala, no sentient being (sentient being, a being with feelings), no world, no seer, no wealth, no men and women, no friends, no wives, and no concubines, etc. All these things cannot see their own nature. How then can they transcend the world, adorn karmic rewards, and produce good and evil arising and ceasing? The karmic rewards adorned by tathata are neither good nor evil, neither arising nor ceasing, without afflictions and without happiness, and these dharmas are each just as they are!' 'Moreover, these two adornments, worldly and otherworldly, cause sentient beings (sentient beings, beings with feelings) to generate afflictions because of these adornments, and to remain in samsara (samsara, cycle of rebirth), endlessly transmigrating without knowing tathata. Those who understand the Dharma contemplate these adornments, doubt these sufferings, and, disliking these sufferings, seek to escape and be liberated, but fail to see the right path. Ignorant sentient beings, due to delusion and attachment, continuously transmigrate in the cycle of birth and death, fall into evil realms, practice worldly dharmas without seeing tathata, and ultimately exhaust their samsara, just like weaving a net, using thread to shuttle back and forth.' 'Moreover, like the two movements of the sun and moon...'

往，晝夜隱顯出沒世間，諸行無常不久破壞，輪轉生死來往亦然，而真如體離莊嚴句。

「又彼天人、乾闥婆等及彼女等，住于天上，以彼莊嚴果報，墮一切有；復有持明成就夜叉、緊那羅、摩睺羅伽，彼以一切莊嚴果報，復墮地獄惡精進天，以彼神通而作功德，以彼一切莊嚴果報，或墮彼天。

「又若帝釋及轉輪王，具最上德及最上句，以彼一切莊嚴果報復生。傍生智者於一切時，宜應遠離天上最上大樂，恒觀菩提之心，靈明廓澈，無自性、無掛礙亦無所住，一切皆空，亦復遠離一切戲論。

「外道！菩提心相，不硬不軟、不熱不冷、無觸無執；又菩提心相，非長非短，不圓不方、不肥不瘦；又菩提心相，不白不黑、不赤不黃，非色非相。彼菩提心，不作相非顯耀，無性無纏縛，由如虛空而無色故，菩提心相而離觀察。外道！而汝不知菩提心相與般若波羅蜜多而相應故；又菩提心相，自性清凈，無物無喻，不可睹視，是最上句；又菩提心相，非諸物像，無相似者，如水成漚，雖睹非有，如幻化如陽焰喻，如泥團作諸坯器，眾名雖具咸成戲論。貪瞋癡等亦幻化有，一味空故，如電之住剎那不見。觀彼般若波羅蜜多，及作諸善，亦復如是！至於談笑嬉戲，歌舞歡樂，飲食愛慾，一切如夢。有情諸行畢

【現代漢語翻譯】現代漢語譯本：（眾生）往來於世間，日夜隱沒顯現，一切行為都是無常的，不會長久存在，終將壞滅。在生死輪迴中往來也是如此，而真如的本體超越了一切華麗的辭藻。

還有那些天人、乾闥婆（Gandharva，天上的樂神）等等，以及他們的眷屬，居住在天上，因為他們享盡了莊嚴的果報，最終還是會墮入輪迴。還有那些持明成就的夜叉（Yaksa，一種鬼神）、緊那羅（Kinnara，一種半人半獸的樂神）、摩睺羅伽（Mahoraga，一種大蟒神），他們憑藉一切莊嚴的果報，最終還是會墮入地獄，或者成為精進天（努力修行的天人），他們憑藉神通來行功德，但憑藉一切莊嚴的果報，最終也可能墮落到其他天界。

還有像帝釋天（Indra，眾神之王）和轉輪王（Cakravartin，統治世界的君王）這樣，具備最上等的德行和最上等的言辭，最終也會因為一切莊嚴的果報而再次輪迴。有智慧的人應該時刻遠離天上最上等的快樂，恒常觀照菩提之心，使其靈明澄澈，無自性、無掛礙，也無所執著，一切皆是空性，並且遠離一切戲論。

外道！菩提心的體相，不硬不軟、不熱不冷、沒有觸感也沒有執著；而且菩提心的體相，非長非短，不圓不方、不肥不瘦；而且菩提心的體相，不白不黑、不紅不黃，非色非相。那菩提心，不造作表相，不顯耀，無自性，沒有纏縛，就像虛空一樣沒有顏色，菩提心的體相超越了觀察。外道！而你不知道菩提心的體相與般若波羅蜜多（Prajnaparamita，智慧到彼岸）相應；而且菩提心的體相，自性清凈，沒有事物可以比擬，無法用眼睛看到，是最上等的境界；而且菩提心的體相，不是任何物體的形象，沒有相似之處，就像水中的泡沫，雖然能看到卻並非真實存在，就像幻化、像陽焰一樣，就像用泥土做成各種器皿，雖然有各種名稱，但都只是戲論。貪婪、嗔恨、愚癡等等也都是幻化出來的，本質上都是空性，就像閃電一樣轉瞬即逝。觀察般若波羅蜜多，以及所做的各種善行，也是如此！至於談笑嬉戲，歌舞歡樂，飲食愛慾，一切都像夢境一樣。有情眾生的所有行為最終都將結束。

【English Translation】 English version: They come and go, appearing and disappearing in the world day and night. All actions are impermanent and will not last long; they will eventually be destroyed. The cycle of birth and death is also like this, while the true nature of reality (Tathata) transcends all ornate expressions.

Furthermore, those Devas (gods), Gandharvas (celestial musicians), and their female counterparts, dwelling in the heavens, having exhausted the rewards of their splendor, will fall into all realms of existence. There are also Vidyadharas (mantra holders), accomplished Yakshas (nature spirits), Kinnaras (mythical beings, half-human and half-horse), and Mahoragas (great serpent deities), who, with all the rewards of their splendor, will fall into hell or become Asura Devas (fierce, striving gods). They perform meritorious deeds through their supernatural powers, but with all the rewards of their splendor, they may fall into those heavens.

Moreover, if Indra (king of the gods) and a Cakravartin (wheel-turning monarch), possess the highest virtue and the highest speech, they will be reborn again due to all the rewards of their splendor. Wise beings should at all times stay away from the supreme bliss of the heavens, constantly contemplate the Bodhi-mind (mind of enlightenment), making it clear and bright, without self-nature, without hindrance, and without attachment. Everything is emptiness, and one should also stay away from all conceptual elaborations.

Outsider! The characteristic of the Bodhi-mind is neither hard nor soft, neither hot nor cold, without touch and without attachment. Moreover, the characteristic of the Bodhi-mind is neither long nor short, neither round nor square, neither fat nor thin. Furthermore, the characteristic of the Bodhi-mind is neither white nor black, neither red nor yellow, neither form nor appearance. That Bodhi-mind does not create appearances, is not ostentatious, is without self-nature, and is without entanglement, like space without color. The characteristic of the Bodhi-mind transcends observation. Outsider! You do not know that the characteristic of the Bodhi-mind corresponds with Prajnaparamita (perfection of wisdom). Moreover, the characteristic of the Bodhi-mind is pure in nature, without object or metaphor, and cannot be seen; it is the highest state. Furthermore, the characteristic of the Bodhi-mind is not the image of any object, without similarity, like a bubble in water, though seen, it is not real, like an illusion, like a mirage. Like clay formed into various vessels, though various names are given, they are all mere conceptual elaborations. Greed, hatred, delusion, etc., are also illusory, fundamentally empty, like the dwelling of lightning, unseen in an instant. Observing that Prajnaparamita, and performing all good deeds, is also like this! As for talking, laughing, playing, singing, dancing, enjoying, eating, desiring, everything is like a dream. All actions of sentient beings will eventually end.

竟體空，心喻虛空，疑當何立行般若行？恒若此觀了一切性，自然解脫，得最上句。諸佛所說，無上菩提由斯生出，當作是觀。作此觀者得最上涅槃，乃至往昔造作諸過，咸悉除滅生無量德，而於此生不染諸過，專精觀行決定成就。若與真如不相應者，應念非真如咒及金剛鈴真如無生印，而起真如相應之行，決定圓滿如上功德。」

爾時外道聞是語已審諦觀察，而彼疑綱皆悉除斷，作是觀已獲住大乘，瞻奉歡喜，作禮而退。

外道問聖大乘無我義經

【現代漢語翻譯】現代漢語譯本：

『一切皆是空性，心就像虛空一樣。如果對此有所懷疑，應該如何修行般若（Prajna，智慧）呢？如果始終這樣觀察一切事物的本性，自然就能解脫，獲得最上乘的真理。諸佛所說的無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）由此而生，應當這樣觀想。』

『如此觀想的人可以獲得最上乘的涅槃（Nirvana，寂滅），乃至過去所造作的各種過錯，都能完全消除，產生無量的功德，並且在今生不會沾染各種過錯，專心精進地觀想修行，必定能夠成就。如果與真如（Tathata，事物的真實本性）不相應，應當唸誦非真如咒以及金剛鈴真如無生印，從而生起與真如相應的修行，必定能夠圓滿如上的功德。』

當時，外道（非佛教修行者）聽了這些話后，仔細地觀察思考，他們心中的疑惑全部消除斷絕，這樣觀想后，獲得了安住于大乘（Mahayana，佛教宗派）的境界，恭敬瞻仰，歡喜信受，行禮後退下。

《外道問聖大乘無我義經》 English version:

'Everything is empty, and the mind is like the void. If there is doubt about this, how should one practice Prajna (wisdom)? If one constantly observes the nature of all things in this way, one will naturally be liberated and attain the supreme truth. The unsurpassed Anuttara-samyak-sambodhi (supreme complete enlightenment) spoken by all Buddhas arises from this, and one should contemplate in this way.'

'One who contemplates in this way can attain the supreme Nirvana (liberation), and even the various transgressions committed in the past can be completely eliminated, generating immeasurable merits. Furthermore, in this life, one will not be tainted by various transgressions. By focusing intently on contemplation and practice, one will definitely achieve success. If one is not in accordance with Tathata (the true nature of things), one should recite the non-Tathata mantra and the Vajra Bell Tathata No-Birth Seal, thereby giving rise to practice in accordance with Tathata, and one will definitely perfect the aforementioned merits.'

At that time, the non-Buddhists, upon hearing these words, carefully observed and contemplated, and all their doubts were eliminated and cut off. After contemplating in this way, they attained dwelling in the Mahayana (Great Vehicle), respectfully gazed upon, rejoiced in faith, paid homage, and withdrew.

The Sutra of the Non-Buddhist's Questions on the Meaning of the Holy Mahayana's Absence of Self

【English Translation】 'Everything is empty, and the mind is like the void. If there is doubt about this, how should one practice Prajna (wisdom)? If one constantly observes the nature of all things in this way, one will naturally be liberated and attain the supreme truth. The unsurpassed Anuttara-samyak-sambodhi (supreme complete enlightenment) spoken by all Buddhas arises from this, and one should contemplate in this way.' 'One who contemplates in this way can attain the supreme Nirvana (liberation), and even the various transgressions committed in the past can be completely eliminated, generating immeasurable merits. Furthermore, in this life, one will not be tainted by various transgressions. By focusing intently on contemplation and practice, one will definitely achieve success. If one is not in accordance with Tathata (the true nature of things), one should recite the non-Tathata mantra and the Vajra Bell Tathata No-Birth Seal, thereby giving rise to practice in accordance with Tathata, and one will definitely perfect the aforementioned merits.' At that time, the non-Buddhists, upon hearing these words, carefully observed and contemplated, and all their doubts were eliminated and cut off. After contemplating in this way, they attained dwelling in the Mahayana (Great Vehicle), respectfully gazed upon, rejoiced in faith, paid homage, and withdrew. The Sutra of the Non-Buddhist's Questions on the Meaning of the Holy Mahayana's Absence of Self