T32n1643_尼乾子問無我義經
大正藏第 32 冊 No. 1643 尼乾子問無我義經
No. 1643
尼乾子問無我義經
馬鳴菩薩集
西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉 詔譯
爾時尼乾子等。心懷異見發起疑惑。尋求往詣解大乘者所。到已作禮合掌恭敬。問無我義使除暗鈍。如佛所說為我開示。若說此身無有我者。彼最上我亦無所有。何故身中現見啼笑嬉戲忿怒我慢嫉妒兩舌等事。于有于無不能決了。唯愿仁者為我除斷。解大乘者謂尼乾子言。汝先所執最上我者。決定虛妄。以何名有以何名無。於此二中都無所得。若以自身發甲皮肉筋骨脂髓腸胃手足一切身肢。為最上我。內外尋求何有可見。時尼乾子白智者言。我以肉眼故不能見。余有天眼彼可得見。智者曰。亦非天眼之所能見。彼非顯色亦非形色。自性空故。何有可見。尼乾子言。彼定無耶。智者曰。若說無者。云何現見。從因緣生啼笑等相。或說為有。或說為無。二皆邪妄。非其正理。尼乾子言。若有若無俱不應說。如何此身現有所住。智者曰。無有少分見所住相。尼乾子言。若無住著即同虛空。智者曰。如汝所說如虛空故。尼乾子言。若爾啼笑等相當云何遣。智者曰。於是義中而有二種。一者世俗。二者勝
【現代漢語翻譯】 現代漢語譯本 大正藏第 32 冊 No. 1643 《尼乾子問無我義經》
No. 1643
《尼乾子問無我義經》
馬鳴菩薩集
西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉 詔譯
當時，尼乾子（Nigantha，耆那教徒）等人心懷不同的見解，產生了疑惑，於是前去拜訪那些理解大乘佛法的人。到達后，他們行禮合掌，恭敬地請教關於『無我』的意義，希望消除心中的愚昧。他們說：『如果像佛陀所說，這個身體中沒有『我』，那麼那個所謂的『最上我』（paramatman，一種靈魂的概念）也就不存在了。可是，為什麼在這個身體中，我們明明能看到啼哭、歡笑、嬉戲、憤怒、我慢、嫉妒、兩舌等現象呢？對於『有』還是『無』，我們無法確定，希望您能為我們解開疑惑。』 理解大乘佛法的人對尼乾子們說：『你們先前所執著的那個『最上我』，肯定是虛妄的。用什麼來證明它『有』？用什麼來證明它『無』？在這兩者之間，你們什麼也得不到。如果你們認為自身的頭髮、指甲、面板、肌肉、筋骨、脂肪、骨髓、腸胃、手足以及一切身體的組成部分就是那個『最上我』，那麼無論向內還是向外尋找，又有什麼是可以被找到的呢？』 當時，尼乾子對智者說：『因為我只有肉眼，所以無法看見。或許擁有天眼的人可以看見。』智者說：『即使是天眼也無法看見它，因為它既不是顯色（可見的顏色），也不是形色（可見的形狀），它的自性是空性的，又怎麼可能被看見呢？』 尼乾子問：『那麼，它一定是『無』嗎？』智者說：『如果說是『無』，又怎麼解釋現在所能看到的，從因緣和合而生的啼哭、歡笑等現象呢？所以，說它『有』或者說它『無』，都是錯誤的，不符合正確的道理。』 尼乾子說：『如果說『有』和『無』都不應該說，那麼這個身體是如何存在於此的呢？』智者說：『沒有絲毫可以被看見的『住』的相狀。』 尼乾子說：『如果沒有住著，那就和虛空一樣了。』智者說：『正如你所說，它就像虛空一樣。』 尼乾子說：『如果這樣，那麼啼哭、歡笑等現象又該如何解釋呢？』智者說：『在這個意義中，有兩種解釋：一是世俗的解釋，二是勝義的解釋。』
【English Translation】 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.'
義。依世俗說。則有自他命者士夫補特伽羅作者受者財寶妻子親眷朋屬。如是差別。依勝義說。則無自他命者乃至朋屬等事。亦無少分差別等相。若世俗說。則有生滅善惡果報。若勝義中。則無生滅善惡果報。彼真如法自性清凈。無有煩惱無有染污亦無覺了。本來寂靜。此說是名真如自性。重明此義以偈頌曰。
世俗勝義諦 二種今當說 世俗即世法 勝義無過上 有情依世俗 增長於煩惱 久處於輪迴 不了勝義法 由依世俗故 自他生遍計 起分別疑惑 而受諸苦惱 彼愚癡凡夫 長時受逼迫 不修出離因 何知解脫理 愚人常依止 世間生滅法 馳流五趣中 相續而不斷 由不達勝義 則無滅苦要 展轉受輪迴 如蠶自纏縛 亦如於日月 旋轉無休息 眾生三有中 來往亦如是 諸行悉無常 剎那而遷變 遠離世俗法 當求勝義諦 乃至住諸天 及乾闥婆等 不免彼無常 此皆世俗果 夜叉鬼神等 得持明成就 不免墮惡趣 此皆世俗果 帝釋轉輪王 福報無與等 不免墮傍生 此皆世俗果 人天五欲樂 決定當棄捨 于彼菩提心 以惠常觀察 自性無所著 一切悉皆空 超越所戲論 是菩提
【現代漢語翻譯】 現代漢語譯本： 意義。依據世俗諦來說，則有自身和他人的生命，有士夫（Śūdra，印度種姓制度中的第四等級）、補特伽羅（Pudgala，人或有情）、作者、受者、財寶、妻子、親眷、朋友和眷屬，有這樣的種種差別。依據勝義諦來說，則沒有自身和他人的生命，乃至朋友和眷屬等事，也沒有絲毫的差別等相。如果依據世俗諦來說，則有生滅、善惡和果報。如果依據勝義諦來說，則沒有生滅、善惡和果報。那真如法（Tathātā-dharma）的自性是清凈的，沒有煩惱，沒有染污，也沒有覺了，本來就是寂靜的。這所說的就叫做真如自性（Tathātā-svabhāva）。爲了再次闡明這個意義，用偈頌說：
世俗諦和勝義諦，這兩種現在應當說。 世俗諦就是世間法，勝義諦沒有比它更高的。 有情眾生依靠世俗諦，增長他們的煩惱。 長久地處於輪迴之中，不能了知勝義諦的法。 由於依靠世俗諦的緣故，自身和他人的產生都是遍計所執。 生起分別和疑惑，因此遭受各種苦惱。 那些愚癡的凡夫，長時間地遭受逼迫。 不修習出離輪迴的原因，怎麼能知道解脫的道理呢？ 愚笨的人常常依賴世間的生滅法。 奔流在五趣之中，相續不斷。 由於不通達勝義諦，就沒有滅除痛苦的要訣。 輾轉地遭受輪迴，就像蠶作繭自縛一樣。 也像太陽和月亮一樣，旋轉沒有休息。 眾生在三有（欲有、色有、無色有）之中，來來往往也是這樣。 諸行都是無常的，剎那間就會遷變。 遠離世俗的法，應當尋求勝義諦。 乃至居住在諸天（Deva，天神）以及乾闥婆（Gandharva，一種天神）等處。 也免不了那無常的變化，這些都是世俗諦的果報。 夜叉（Yaksa，一種鬼神）和鬼神等，得到持明的成就。 也免不了墮入惡趣，這些都是世俗諦的果報。 帝釋（Indra，眾神之王）和轉輪王（Cakravartin，擁有統治世界的理想明君），他們的福報沒有可以相比的。 也免不了墮入傍生（動物），這些都是世俗諦的果報。 人天（人和天神）的五欲之樂，決定應當拋棄。 對於那菩提心（bodhicitta，覺悟之心），用智慧常常觀察。 自性沒有執著，一切都是空性的。 超越所戲論，這就是菩提（bodhi，覺悟）。
【English Translation】 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.
心相 非剛非柔軟 非熱亦非冷 非觸非執受 是菩提心相 非長及非短 非圓亦非方 非微細非粗 是菩提心相 非白及非紅 非黑亦非黃 非形色顯色 是菩提心相 非色非光明 非動非纏縛 非住如虛空 是菩提心相 離思惟觀察 非外道境界 與般若相應 是菩提心相 無似無對待 無等常寂靜 自性本凝然 是菩提心相 如聚沫浮泡 如幻化陽焰 無我亦無常 一切非堅固 是身如壞器 虛幻而充滿 與三毒相應 畢竟空無有 如月處雲中 剎那而不現 以甚深般若 達有為如幻 眾生器世間 一切皆如夢 由自心分別 彼心亦如夢 若人依正理 以惠而修習 棄背諸障染 速得無上道 此最勝般若 諸佛所稱讚 智者善籌量 勤求無上法 離有為過失 證真常勝德 由此解脫故 一切無染著 時彼外道眾 聞已生歡喜 善觀察除疑 得悟大乘智
尼乾子問無我義經
【現代漢語翻譯】 現代漢語譯本 心相 它既不剛硬也不柔軟，既不熱也不冷。 它既不可觸控也不可執取，這就是菩提心（Bodhi-citta）的相狀。 它既不長也不短，既不是圓形也不是方形。 它既不微細也不粗大，這就是菩提心的相狀。 它既不是白色也不是紅色，既不是黑色也不是黃色。 它既不是形狀也不是顏色，這就是菩提心的相狀。 它既不是物質也不是光明，既不移動也不被束縛。 它不住留，如同虛空一般，這就是菩提心的相狀。 它超越了思惟和觀察，不是外道的境界。 它與般若（Prajna）相應，這就是菩提心的相狀。 它無可比擬，沒有對待，沒有相等，常恒寂靜。 它的自性本來就是凝然不動的，這就是菩提心的相狀。 它如同聚集的泡沫，如同漂浮的氣泡，如同幻化出來的陽焰。 它無我（Anatman）也無常（Anitya），一切都不是堅固的。 這個身體如同破損的器皿，虛幻而不真實，卻充滿了雜染。 它與貪嗔癡三毒（Three poisons）相應，最終是空無所有的。 如同月亮在雲層中，剎那間顯現又消失。 通過甚深的般若智慧，了達一切有為法（conditioned phenomena）都如幻象。 眾生（Sentient beings）和器世間（environment）的一切都如同夢境。 由自己的心分別產生，而那個心也如同夢境。 如果有人依據正確的道理，以智慧而修習。 捨棄和背離各種障礙和染污，就能迅速獲得無上菩提之道（Anuttara-samyak-sambodhi）。 這最殊勝的般若智慧，是諸佛（Buddhas）所稱讚的。 智者應當善於籌劃衡量，勤奮尋求無上的佛法。 遠離有為法的過失，證得真實常恒的殊勝功德。 由此解脫的緣故，一切都無所染著。 當時那些外道眾，聽聞之後心生歡喜。 善於觀察，消除疑惑，從而領悟了大乘（Mahayana）的智慧。 《尼乾子問無我義經》
【English Translation】 English version The Characteristics of Mind It is neither hard nor soft, neither hot nor cold. It is neither touch nor perception, this is the characteristic of Bodhi-citta (the mind of enlightenment). It is neither long nor short, neither round nor square. It is neither subtle nor coarse, this is the characteristic of Bodhi-citta. It is neither white nor red, neither black nor yellow. It is neither form nor color, this is the characteristic of Bodhi-citta. It is neither matter nor light, neither moving nor bound. It does not abide, like empty space, this is the characteristic of Bodhi-citta. It transcends thought and observation, it is not the realm of non-Buddhists. It is in accordance with Prajna (wisdom), this is the characteristic of Bodhi-citta. It is incomparable, without duality, without equality, always tranquil. Its nature is originally still and unmoving, this is the characteristic of Bodhi-citta. It is like a mass of foam, like a floating bubble, like a mirage. It is without self (Anatman) and impermanent (Anitya), everything is not solid. This body is like a broken vessel, illusory and unreal, yet full of defilements. It is in accordance with the three poisons (Three poisons) of greed, hatred, and delusion, ultimately empty and without existence. Like the moon in the clouds, appearing and disappearing in an instant. Through profound Prajna wisdom, realize that all conditioned phenomena (conditioned phenomena) are like illusions. All sentient beings (Sentient beings) and the environment (environment) are like dreams. Discriminated by one's own mind, and that mind is also like a dream. If one relies on correct reasoning, and cultivates with wisdom. Abandoning and turning away from all obstacles and defilements, one can quickly attain the unsurpassed path of enlightenment (Anuttara-samyak-sambodhi). This most supreme Prajna wisdom is praised by all the Buddhas (Buddhas). The wise should skillfully plan and measure, diligently seek the unsurpassed Dharma. Away from the faults of conditioned phenomena, realize the true, constant, and supreme virtues. Because of this liberation, everything is without attachment. At that time, those non-Buddhist followers, hearing this, were filled with joy. Skillfully observing, eliminating doubts, and thereby realizing the wisdom of the Mahayana (Mahayana). The Sutra of Nigantha's Questions on the Meaning of No-Self