---
title: "大智度論 · 1 緣起義釋論"
description: "大智度论由古印度龙树菩萨所造，后秦时期著名译经家鸠摩罗什翻译成中文。该论是佛教重要典籍，属于大乘中观学派的核心论著，主要阐释《大品般若经》的深奥义理。全书共一百卷，系统论述了般若空性思想、菩萨修行次第以及六度万行的实践方法，被誉为大乘佛教的百科全书。作为早期大乘佛教的代表性论典，大智度论对汉传佛教思想体系的形成影响深远，尤其为天台宗、华严宗等宗派提供了重要理论依据，在佛教哲学史上占据崇高地位。"
url: "https://rushiwowen.co/en/r/cma8zpiwk0ff6ib04lof49l4r"
---

智度大道佛從來， 智度大海佛窮盡，智度相義佛無礙， 稽首智度無等佛。有無二見滅無餘， 諸法實相佛所說，常住不壞淨煩惱， 稽首佛所尊重法。聖眾大海行福田， 學無學人以莊嚴，後有愛種永已盡， 我所既滅根亦除；已捨世間諸事業， 種種功德所住處，一切眾中最為上， 稽首真淨大德僧。一心恭敬三寶已， 及諸救世彌勒等；智慧第一舍利弗， 無諍空行須菩提。我今如力欲演說， 大智彼岸實相義，願諸大德聖智人， 一心善順聽我說！

> The Buddha came forth from the Path of Wisdom, The Buddha fathomed the Ocean of Wisdom, The Buddha is unhindered in the meaning of Wisdom's marks; I bow to the peerless Buddha of Wisdom. Views of existence and non-existence are utterly extinguished, The true nature of all phenomena is spoken by the Buddha, Eternal, indestructible, pure from defilements; I bow to the Dharma revered by the Buddha. The holy assembly, a vast sea of merit-fields, Adorned by learners and those beyond learning; The seed of craving for future life is forever exhausted, The sense of "mine" is gone, its roots removed. Having renounced all worldly endeavors, Abiding in the place of manifold virtues, Supreme among all beings; I bow to the truly pure, great and virtuous Sangha. With single-minded reverence for the Three Jewels, And for the saviors of the world like Maitreya, For Shariputra, foremost in wisdom, And Subhuti, who dwells in emptiness free from contention— Now, according to my ability, I wish to explain The meaning of the true nature, the far shore of great wisdom. May all great virtuous ones, sages of wisdom, With one mind, listen attentively as I speak!

問曰：

> Question:

佛以何因緣故說《摩訶般若波羅蜜經》？諸佛法不以無事及小因緣而自發言，譬如須彌山王不以無事及小因緣而動。今有何等大因緣故，佛說《摩訶般若波羅蜜經》？

> For what reason did the Buddha teach the Mahāprajñāpāramitā Sūtra? The teachings of the Buddhas do not arise from trivial matters or minor causes. Just as the great Mount Sumeru does not stir without significant cause, what great reason led the Buddha to expound the Mahāprajñāpāramitā Sūtra?

答曰：

> He replied:

佛於三藏中，廣引種種諸喻，為聲聞說法，不說菩薩道。唯《中阿含．本末經》中，佛記彌勒菩薩「汝當來世，當得作佛，號字彌勒」，亦不說種種菩薩行。佛今欲為彌勒等廣說諸菩薩行，是故說《摩訶般若波羅蜜經》。

> In the Tripitaka, the Buddha extensively used various parables to teach the disciples, but did not expound the Bodhisattva path. Only in the \*Middle-Length Discourses\*, in the \*Root and Tip Sutra\*, did the Buddha prophesy that Maitreya Bodhisattva "will attain Buddhahood in the future, with the name Maitreya," yet he did not elaborate on the various practices of the Bodhisattva. Now, the Buddha intends to expound extensively on the practices of Bodhisattvas such as Maitreya, and thus he teaches the \*Mahaprajnaparamita Sutra\*.

復次，有菩薩修念佛三昧，佛為彼等欲令於此三昧得增益故說《般若波羅蜜經》。如《般若波羅蜜．初品》中說：「佛現神足，放金色光明，遍照十方恒河沙等世界，示現大身，清淨光明，種種妙色滿虛空中。佛在眾中，端正殊妙，無能及者。譬如須彌山王，處於大海。」諸菩薩見佛神變，於念佛三昧倍復增益，以是事故說《摩訶般若波羅蜜經》。

> Furthermore, there are bodhisattvas who practice the samadhi of mindfulness of the Buddha. For their sake, so that they may further deepen their attainment in this samadhi, the Buddha taught the Prajnaparamita Sutra. As described in the first chapter of the Prajnaparamita Sutra: "The Buddha manifested his supernatural power, emitting a golden radiance that illuminated worlds as numerous as the sands of the Ganges River in all ten directions. He revealed a majestic form, pure and luminous, filling the sky with wondrous colors of every kind. Amid the assembly, the Buddha appeared supremely dignified and magnificent, unequaled by any. He was like Mount Sumeru, the king of mountains, standing majestically in the great ocean." When the bodhisattvas witnessed the Buddha's miraculous display, their practice of the samadhi of mindfulness of the Buddha was greatly enhanced. It was for this reason that the Mahaprajnaparamita Sutra was taught.

復次，菩薩初生時，放大光明，普遍十方，行至七步，四顧觀察，作師子吼而說偈言：

> Furthermore, when the Bodhisattva was first born, he emitted a great radiance that spread throughout the ten directions. He took seven steps, looked around in all four directions, and, with a lion’s roar, spoke these verses:

「我生胎分盡， 是最末後身；我已得解脫， 當復度眾生。」

> "My time in the womb of existence is ending, This is my final birth; I have attained liberation, And shall now help all beings to cross over."

作是誓已，身漸長大，欲捨親屬，出家修無上道。中夜起觀，見諸伎直、后妃婇女，狀若臭屍。即命車匿，令被白馬，夜半踰城，行十二由旬，到跋伽婆仙人所住林中，以刀剃髮，以上妙寶衣，貿麁布僧伽梨。於泥連禪河側，六年苦行，日食一麻，或食一米等，而自念言：「是處非道！」爾時，菩薩捨苦行處，到菩提樹下，坐金剛處。魔王將十八億萬眾來壞菩薩，菩薩以智慧功德力故，降魔眾已，即得阿耨多羅三藐三菩提。是時三千大千世界主梵天王，名式棄，及色界諸天等，釋提桓因及欲界諸天等，并四天王，皆詣佛所，勸請世尊初轉法輪；亦是菩薩念本所願，及大慈大悲故，受請說法。諸法甚深者，般若波羅蜜是。以是故佛說《摩訶般若波羅蜜經》。

> Having made this vow, his body gradually grew, and he wished to leave his family to leave home and cultivate the supreme path. In the middle of the night, he arose to contemplate and saw the entertainers, consorts, and palace maidens as if they were rotting corpses. He then ordered Channa to saddle the white horse, and at midnight, he left the city. Traveling twelve yojanas, he arrived at the forest where the ascetic Bhagava dwelt. There, with a blade, he shaved his head and exchanged his exquisite jeweled robes for a coarse monastic robe. By the banks of the Nairañjanā River, he practiced austerities for six years, eating only a single sesame seed or a single grain of rice each day. Yet he thought to himself, "This is not the way!" At that time, the Bodhisattva abandoned the place of ascetic practice and went to sit upon the vajra seat beneath the Bodhi tree. The demon king Māra, leading 1.8 billion troops, came to disrupt the Bodhisattva. Through the power of his wisdom and merit, the Bodhisattva subdued Māra's host and then attained Anuttarā Samyaksaṃbodhi, the supreme perfect enlightenment. At that time, Brahmā, the lord of the triple-thousand great thousandfold world system, named Śikhin, along with the gods of the form realm; Śakra, the lord of the gods, along with the gods of the desire realm; and the Four Heavenly Kings—all went to where the Buddha was and urged the World-Honored One to turn the Dharma wheel for the first time. Also, because the Bodhisattva recalled his original vow and because of his great compassion, he accepted their request and taught the Dharma. That which is the profound among all dharmas is Prajñāpāramitā, the Perfection of Wisdom. For this reason, the Buddha taught the \*Mahāprajñāpāramitā Sūtra\*.

復次，有人疑佛不得一切智。所以者何？諸法無量無數，云何一人能知一切法？佛住般若波羅蜜實相清淨如虛空，無量無數法中，自發誠言：「我是一切智人。」欲斷一切眾生疑，以是故說《摩訶般若波羅蜜經》。

> Furthermore, some people doubt that the Buddha has attained omniscience. Why is this? Because phenomena are limitless and innumerable—how can one person possibly know all things? The Buddha abides in the ultimate reality of Prajñāpāramitā, pure and vast like empty space. Within the boundless and countless phenomena, he himself declares with sincerity: "I am the one who knows all." To dispel the doubts of all beings, for this reason, the Mahāprajñāpāramitā Sūtra was taught.

復次，有眾生應得度者，以佛大功德智慧無量，難知難解故，為惡師所惑，心沒邪法，不入正道。為是輩人，起大慈心，以大悲手授之，令入佛道；是故自現最妙功德，出大神力。如《般若波羅蜜．初品》中說：「佛入三昧王三昧，從三昧起，以天眼觀十方世界，舉身毛孔皆笑，從其足下千輻輪相，放六百千萬億種種色光明，從足指上至肉髻，處處各放六百千萬億種種色光明，普照十方無量無數如恒沙等諸佛世界，皆令大明。」佛從三昧起，欲宣示一切諸法實相，斷一切眾生疑結故，說《般若波羅蜜經》。

> Furthermore, there are beings who are ready to be guided toward liberation, but because the Buddha’s great merit and wisdom are boundless, difficult to know and hard to comprehend, they are misled by false teachers, their minds sink into wrong views, and they fail to enter the true path. For the sake of such people, the Buddha arises with great compassion and extends the hand of great kindness to lead them into the Buddha’s way. Therefore, he manifests his most sublime qualities and displays his great spiritual power. As it is said in the first chapter of the \*Prajñāpāramitā Sūtra\*: “The Buddha entered the Samādhi King of Samādhis. Rising from that samādhi, he surveyed the worlds of the ten directions with his divine eye. From every pore of his body, he smiled. From the thousand-spoked wheel mark on the soles of his feet, he emitted six hundred billion kinds of colored light. From the tips of his toes up to the crown protuberance on his head, each part of his body radiated six hundred billion kinds of colored light, illuminating all the countless worlds in the ten directions, as numerous as the sands of the Ganges, making them all brilliantly bright.” Rising from samādhi, the Buddha wished to reveal the true nature of all phenomena and to cut through the doubts and entanglements of all beings. For this reason, he taught the \*Prajñāpāramitā Sūtra\*.

復次，有惡邪人，懷嫉妬意，誹謗言：「佛智慧不出於人，但以幻術惑世。」斷彼貢高邪慢意故，現無量神力、無量智慧力，於《般若波羅蜜》中，自說：「我神德無量，三界特尊，為一切覆護。若一發惡念，獲罪無量；一發淨信，受人天樂，必得涅槃果。」

> Furthermore, there were wicked and misguided individuals, harboring jealousy and envy, who slandered, saying: "The Buddha's wisdom does not surpass that of ordinary people; he merely uses illusions to deceive the world." In order to sever their arrogant and perverse pride, the Buddha manifested immeasurable spiritual power and immeasurable wisdom. In the Prajñāpāramitā, he declared: "My divine virtue is boundless, I am uniquely honored among the three realms, and I protect and shelter all beings. If a single evil thought arises, the resulting offense is immeasurable; if a single pure thought of faith arises, one will receive the joys of humans and gods, and will surely attain the fruit of Nirvana."

復次，欲令人信受法故，言：「我是大師，有十力、四無所畏，安立聖主住處，心得自在，能師子吼，轉妙法輪，於一切世界最尊最上。」

> Furthermore, to inspire people to believe in and accept the Dharma, it is said: "I am the Great Teacher, possessing the Ten Powers and the Four Fearlessnesses. I have established the abode of the Noble One, attained mastery of mind, and can roar the lion's roar. I turn the wondrous Dharma wheel, and in all worlds, I am the most revered and supreme."

復次，佛世尊欲令眾生歡喜故，說是《般若波羅蜜經》言：「汝等應生大喜！何以故？一切眾生入邪見網，為異學惡師所惑，我於一切惡師邪網中得出。十力大師，難可值見，汝今已遇，我隨時開發三十七品等諸深法藏，恣汝採取。」

> Furthermore, the World-Honored Buddha, wishing to bring joy to all beings, spoke this Prajñāpāramitā Sūtra, saying: "You should rejoice greatly! Why? All beings are entangled in the web of wrong views, misled by false teachers of other paths. I have emerged from this web of false teachers and wrong views. The Teacher of the Ten Powers is rarely encountered, yet you have now met Him. I will open for you, in due time, the profound treasury of teachings such as the Thirty-Seven Factors of Enlightenment, allowing you to freely draw from it."

復次，一切眾生為結使病所煩惱，無始生死已來，無人能治此病者，常為外道惡師所誤。我今出世為大醫王，集諸法藥，汝等當服。是故佛說《摩訶般若波羅蜜經》。

> Furthermore, all sentient beings are afflicted by the sickness of defilements. Since beginningless time in the cycle of birth and death, no one has been able to cure this illness, and they have constantly been led astray by misguided teachers and wrong paths. Now I have appeared in the world as the Great Physician King, gathering all the medicines of the Dharma. You must take them. For this reason, the Buddha taught the Mahāprajñāpāramitā Sūtra.

復次，有人念言：「佛與人同，亦有生死，實受飢渴、寒熱、老病苦。」佛欲斷彼意故，說是《摩訶般若波羅蜜經》。示言：「我身不可思議，梵天王等諸天祖父，於恒河沙等劫中，欲思量我身、尋究我聲，不能測度，況我智慧三昧？」如偈說：

> Furthermore, some people think: "The Buddha is like other people, subject to birth and death, truly experiencing hunger, thirst, cold, heat, old age, and sickness." To dispel such mistaken views, the Buddha taught this Mahāprajñāpāramitā Sūtra. He revealed: "My body is inconceivable. Even Brahmā, the ancestor of all gods, could not fathom my form or trace the source of my voice over countless kalpas as numerous as the sands of the Ganges—how much less my wisdom and samādhi?" As the verse says:

「諸法實相中， 諸梵天王等，一切天地主， 迷惑不能了！此法甚深妙， 無能測量者，佛出悉開解， 其明如日照。」

> "In the true nature of all phenomena, Even the great Brahma kings, And all the lords of heaven and earth, Are bewildered and cannot comprehend! This Dharma is profound and wondrous, Beyond the reach of any measure; Only the Buddha fully reveals it, His light shining like the sun."

又如佛初轉法輪時，應時菩薩從他方來，欲量佛身，上過虛空無量佛剎，至華上佛世界，見佛身如故，菩薩說言：

> Again, when the Buddha first turned the Wheel of Dharma, at that moment a bodhisattva from another realm arrived, wishing to measure the Buddha's form. He ascended beyond the empty sky, passing through countless Buddha-lands, until he reached the World of Flower-Adorned Buddha. There he saw the Buddha's form as it had always been. The bodhisattva then said:

「虛空無有邊， 佛功德亦爾；設欲量其身， 唐勞不能盡！上過虛空界， 無量諸佛土，見釋師子身， 如故而不異！佛身如金山， 演出大光明，相好自莊嚴， 猶如春華敷。」

> The expanse of space has no bounds, and so too are the Buddha's merits without limit. If one tries to measure his form, it is a futile effort, never reaching its end. Rising beyond the realm of empty space, through measureless Buddha-lands, one sees the Lion of the Śākyas, unchanged, just as before. The Buddha's body is like a mountain of gold, radiating a great, brilliant light. His marks and features adorn him naturally, like blossoms blooming in spring.

如佛身無量，光明、音響亦復無量，戒、定、慧等諸佛功德皆悉無量。如《密迹經》中三密，此中應廣說。

> Just as the Buddha's body is immeasurable, so too are his radiance, his voice, and all his virtues—precepts, meditation, wisdom, and the rest—all boundless. As explained in the \*Secret Traces Sutra\* regarding the three mysteries, this should be elaborated upon here.

復次，佛初生時，墮地行七步，口自發言，言竟便默，如諸嬰孩，不行不語，乳餔三歲，諸母養育，漸次長大。然佛身無數，過諸世間，為眾生故，現如凡人。凡人生時，身分諸根及其意識未成就故，身四威儀：坐、臥、行、住，言談語默，種種人法，皆悉未了；日月歲過，漸漸習學，能具人法。今佛云何生便能語能行，後更不能？以此致怪！但為此故，以方便力，現行人法，如人威儀，令諸眾生信於深法。若菩薩生時，便能行能語，世人當作是念：「今見此人，世未曾有，必是天、龍、鬼、神，其所學法，必非我等所及。何以故？我等生死肉身，為結使業所牽，不得自在。如此深法，誰能及之？」以此自絕，不得成賢聖法器。為是人故，於嵐毘尼園中生。雖即能至菩提樹下成佛，以方便力故，而現作孩童、幼小、年少、成人；於諸時中次第而受嬉戲、術藝、服御、五欲，具足人法。後漸見老、病、死苦，生厭患心，於夜中半，踰城出家，到鬱特伽阿羅洛仙人所，現作弟子而不行其法。雖常用神通，自念宿命，迦葉佛時持戒行道，而今現修苦行六年求道。菩薩雖主三千大千世界，而現破魔軍，成無上道。隨順世法故，現是眾變。今於《般若波羅蜜》中現大神通智慧力故，諸人當知佛身無數，過諸世間。

> Furthermore, when the Buddha was first born, he descended to the earth and took seven steps, speaking on his own. After speaking, he fell silent, just like other infants who neither walk nor speak. He was nursed for three years, cared for by mothers, and gradually grew up. Yet the Buddha's body is beyond measure, surpassing all worldly beings. For the sake of sentient beings, he appeared as an ordinary person. When ordinary people are born, their physical faculties and consciousness are not yet fully developed. The four dignified postures—sitting, lying, walking, and standing—as well as speaking, silence, and all human behaviors, are not yet understood. As days, months, and years pass, they gradually learn and acquire human ways. Now, how is it that the Buddha could speak and walk at birth but later could not? This raises doubt! It is precisely for this reason that, through skillful means, he displayed human behaviors and dignified postures like an ordinary person, so that sentient beings might have faith in the profound Dharma. If a bodhisattva were able to walk and speak immediately at birth, people would think: "This person we see now is unprecedented in the world. He must be a deity, dragon, spirit, or ghost. The Dharma he learns is surely beyond our reach. Why? We are bound by afflictions and karma, trapped in this mortal body of birth and death, unable to attain freedom. Who could possibly reach such a profound Dharma?" In this way, they would cut themselves off and fail to become vessels for the noble and sacred path. For the sake of such people, he was born in Lumbini Garden. Although he could have immediately reached the Bodhi tree and attained Buddhahood, through skillful means, he appeared as a child, a youth, and an adult. In each stage of life, he gradually experienced play, arts, skills, luxuries, and desires, fully embodying human ways. Later, he gradually witnessed the sufferings of old age, sickness, and death, developed a sense of weariness, and in the middle of the night, left the city to renounce the world. He went to the hermitage of Uddaka Rāmaputta, appearing as a disciple but not practicing his teachings. Although he constantly used supernatural powers and recalled his past lives—such as observing precepts and practicing the path during the time of Kāśyapa Buddha—he now displayed six years of ascetic practices in search of the way. Though the bodhisattva is the master of the three-thousandfold great chiliocosm, he manifested the defeat of Māra's army and the attainment of unsurpassed enlightenment. In accordance with worldly conventions, he displayed these various transformations. Now, in the Prajñāpāramitā, through the manifestation of great supernatural powers and the power of wisdom, people should understand that the Buddha's body is beyond measure, surpassing all worldly beings.

復次，有人應可度者，或墮二邊；或以無智故，但求身樂；或有為道故，修著苦行。如是人等，於第一義中，失涅槃正道。佛欲拔此二邊，令入中道，故說《摩訶般若波羅蜜經》。

> Furthermore, there are people who are ready to be guided, yet they may fall into two extremes: some, due to a lack of wisdom, seek only physical pleasure; others, in their pursuit of the path, cling to harsh ascetic practices. Such individuals lose sight of the true path to Nirvana in the ultimate sense. To pull them away from these two extremes and guide them toward the Middle Way, the Buddha taught the Mahaprajnaparamita Sutra.

復次，分別生身、法身供養果報故，說《摩訶般若波羅蜜經》，如〈舍利塔品〉中說。

> Furthermore, to clarify the different rewards of making offerings to the physical body and the Dharma body, the Mahāprajñāpāramitā Sūtra was taught, as explained in the "Śarīra Stūpa Chapter."

復次，欲說阿鞞跋致，阿鞞跋致相故說。又為魔幻、魔事故說。

> Furthermore, it is spoken to describe the Unretreating Bodhisattva—to explain the characteristics of the Unretreating. It is also spoken because of demonic illusions and demonic affairs.

復次，為當來世人，供養般若波羅蜜因緣故；又欲授三乘記別故，說是《般若波羅蜜經》。如佛告阿難：「我涅槃後，此般若波羅蜜當至南方，從南方至西方，後五百歲中當至北方。是中多有信法善男子、善女人，種種華香、瓔珞、幢幡、伎樂、燈明、珍寶，以財物供養。若自書，若教人書，若讀誦、聽說，正憶念、修行，以法供養。是人以是因緣故，受種種世間樂；末後得三乘，入無餘涅槃。」如是等觀諸品中因緣事故，說《般若波羅蜜經》。

> Furthermore, this \*Prajñāpāramitā Sūtra\* was spoken to establish the causes and conditions for future generations to make offerings to the Perfection of Wisdom, and also to bestow predictions upon the followers of the Three Vehicles. As the Buddha told Ānanda: "After my Nirvāṇa, this Prajñāpāramitā will travel to the south, then from the south to the west, and after five hundred years it will reach the north. In these places, there will be many faithful men and women who uphold the Dharma. They will make offerings with various flowers, incense, garlands, banners, music, lamps, and precious jewels, offering material wealth. They will copy it themselves, teach others to copy it, recite it, listen to it, contemplate it correctly, and practice it—making offerings through the Dharma. Because of these causes and conditions, they will experience various worldly joys, and in the end attain the fruit of the Three Vehicles, entering the state of Nirvāṇa without remainder." Based on such observations of causes and conditions in various sections, the \*Prajñāpāramitā Sūtra\* was spoken.

復次，佛欲說第一義悉檀相故，說是《般若波羅蜜經》。有四種悉檀：一者、世界悉檀，二者、各各為人悉檀，三者、對治悉檀，四者、第一義悉檀。四悉檀中，一切十二部經，八萬四千法藏，皆是實，無相違背。佛法中，有以世界悉檀故實，有以各各為人悉檀故實，有以對治悉檀故實，有以第一義悉檀故實。

> Furthermore, the Buddha taught the \*Prajñāpāramitā Sūtra\* in order to explain the characteristics of the ultimate truth teaching method. There are four teaching methods: First, the worldly teaching method. Second, the individual teaching method. Third, the therapeutic teaching method. Fourth, the ultimate truth teaching method. Within these four teaching methods, all the twelve divisions of the scriptures and the eighty-four thousand treasuries of the Dharma are true and do not contradict one another. In the Buddha’s teachings, some are true according to the worldly teaching method, some are true according to the individual teaching method, some are true according to the therapeutic teaching method, and some are true according to the ultimate truth teaching method.

有世界者，有法從因緣和合故有，無別性。譬如車，轅、軸、輻、輞等和合故有，無別車。人亦如是，五眾和合故有，無別人。

> There is the world, and there are phenomena that exist because of the coming together of causes and conditions—they have no separate, independent nature. For example, a chariot: it exists because of the combination of axle, wheel, spokes, and rim—there is no separate "chariot" apart from these. A person is also like this: they exist because of the coming together of the five aggregates—there is no separate, independent "person."

若無世界悉檀者，佛是實語人，云何言「我以清淨天眼，見諸眾生隨善惡業死此生彼受果報；善業者生天人中，惡業者墮三惡道」？

> If there were no Worldly Truth, how could the Buddha, who speaks only truth, say: "With my pure divine eye, I see sentient beings, according to their good or evil deeds, dying here and being reborn there, receiving the fruits of their actions; those with good deeds are reborn among gods or humans, while those with evil deeds fall into the three lower realms"?

復次，經言：「一人出世，多人蒙慶，福樂饒益，佛世尊也。」

> Furthermore, the scriptures say: "When one person appears in the world, many receive blessings, abundant happiness, and great benefit—this is the Buddha, the World-Honored One."

如《法句》中說：「神自能救神，他人安能救！神自行善智，是最能自救。」

> As stated in the \*Dhammapada\*: "The mind can save itself; no one else can save it. By cultivating wisdom and goodness, the mind achieves its own liberation."

如《瓶沙王迎經》中佛說：「凡人不聞法，凡人著於我。」

> As stated in the \*King Bimbisāra Welcomes the Buddha Sūtra\*, the Buddha taught: "Ordinary people who do not hear the Dharma remain attached to the self."

又《佛二夜經》中說：「佛初得道夜，至般涅槃夜，是二夜中間所說經教，一切皆實不顛倒。」

> Also, the \*Buddha's Two Nights Sutra\* states: "From the night the Buddha first attained enlightenment to the night of his final nirvana, all the teachings spoken between these two nights are true and without error."

若實無人者，佛云何言「我天眼見眾生」？是故當知有人者，世界悉檀，故非是第一義悉檀。

> If there truly were no person, how could the Buddha say, "With my divine eye, I see beings"? Therefore, it should be understood that the existence of a person is a teaching according to worldly convention, not according to the ultimate truth.

問曰：

> Question:

第一悉檀是真實，實故名第一，餘者不應實。

> The First Siddhanta is the Truth. Because it is true, it is called the First. The others should not be taken as true.

答曰：

> He replied,

不然！是四悉檀各各有實，如如、法性、實際，世界悉檀故無，第一義悉檀故有。人等亦如是，世界悉檀故有，第一義悉檀故無。所以者何？人五眾因緣有故有是人等。譬如乳，色、香、味、觸因緣有故有是乳；若乳實無，乳因緣亦應無。今乳因緣實有故，乳亦應有；非如一人第二頭、第三手，無因緣而有假名。如是等相，名為世界悉檀。

> No! Each of these Four Siddhāntas has its own reality. From the standpoint of the Worldly Siddhānta, things like Suchness, Dharma-nature, and Ultimate Reality are considered non-existent, but from the standpoint of the Ultimate Truth Siddhānta, they are considered existent. The same applies to sentient beings: from the standpoint of the Worldly Siddhānta, they are considered existent, but from the standpoint of the Ultimate Truth Siddhānta, they are considered non-existent. Why is this? Sentient beings exist because of the coming together of the five aggregates. It is like milk: milk exists because of the coming together of color, aroma, taste, and texture. If milk truly did not exist, then the causes and conditions for milk would also not exist. But since the causes and conditions for milk truly exist, milk must also exist. It is not like a person having a second head or a third hand—things that are merely names without any real causes or conditions. This kind of perspective is called the Worldly Siddhānta.

云何各各為人悉檀者？觀人心行而為說法，於一事中，或聽或不聽。

> What is the "teaching adapted to the individual"? It means observing people's minds and actions and teaching accordingly. Regarding a single matter, sometimes it is accepted, sometimes it is not.

如經中所說：「雜報業故，雜生世間，得雜觸、雜受。」

> As the sutra states: "Due to mixed karma, one is born into a mixed world, experiencing mixed contacts and mixed feelings."

更有《破群那經》中說：「無人得觸，無人得受。」

> Moreover, in the \*Pogunna Sutra\* it is said: "No one can be touched, no one can receive."

問曰：

> Question:

此二經云何通？

> How do these two scriptures harmonize?

答曰：

> He replied:

以有人疑後世，不信罪福，作不善行，墮斷滅見；欲斷彼疑，捨彼惡行，欲拔彼斷見，是故說雜生世間、雜觸、雜受。是破群那計有我有神，墮計常中。破群那問佛言：「大德！誰受？」若佛說「某甲某甲受」，便墮計常中，其人我見倍復牢固，不可移轉，以是故不說有受者、觸者。如是等相，是名各各為人悉檀。

> Some people doubt the afterlife, do not believe in karma, and commit unwholesome deeds, falling into the view of annihilation. To dispel their doubts, to make them abandon those evil actions, and to uproot their nihilistic view, the Buddha therefore taught about the varied births in the world, varied contacts, and varied experiences. This was to counter Pūraṇa, who held to the belief in a self or soul, falling into the view of eternalism. Pūraṇa asked the Buddha, "Venerable one, who experiences?" If the Buddha had said, "So-and-so experiences," he would have fallen into the view of eternalism, and that person’s belief in a self would have become even more firmly entrenched, impossible to change. For this reason, the Buddha did not speak of an experiencer or a contact-maker. Such methods are called the "individual adaptation" teaching.

對治悉檀者，有法，對治則有，實性則無。

> The Teaching of Remedy is applied when there is a need to counteract a specific affliction; its purpose is provisional, not ultimate.

譬如重、熱、膩、酢、醎藥草飲食等，於風病中名為藥，於餘病非藥；若輕、冷、甘、苦、澁藥草飲食等，於熱病名為藥，於餘病非藥；若輕、辛、苦、澁、熱藥草飲食等，於冷病中名為藥，於餘病非藥。

> For instance, heavy, hot, greasy, sour, and salty medicinal herbs and foods are considered medicine for wind ailments, but not for other illnesses. Light, cool, sweet, bitter, and astringent medicinal herbs and foods are considered medicine for heat ailments, but not for other illnesses. Light, pungent, bitter, astringent, and hot medicinal herbs and foods are considered medicine for cold ailments, but not for other illnesses.

佛法中治心病亦如是：

> In the Dharma, healing the sickness of the mind follows the same principle:

不淨觀思惟，於貪欲病中，名為善對治法；於瞋恚病中，不名為善，非對治法。所以者何？觀身過失，名不淨觀；若瞋恚人觀過失者，則增益瞋恚火故。

> Contemplation of Impurity is an excellent antidote for the illness of desire; but for the illness of anger, it is not a good remedy, nor is it an effective treatment. Why is this? Observing the faults of the body is called Contemplation of Impurity. If an angry person dwells on faults, it only adds fuel to the fire of their anger.

思惟慈心，於瞋恚病中，名為善對治法；於貪欲病中，不名為善，非對治法。所以者何？慈心於眾生中求好事、觀功德；若貪欲人求好事、觀功德者，則增益貪欲故。

> When you cultivate a mind of loving-kindness, it serves as a good remedy for the sickness of anger and ill-will, but it is not a good remedy for the sickness of greed and desire. Why is this? Because loving-kindness seeks the good in others and sees their virtues. If a person already prone to greed and desire seeks the good and sees virtues, it will only increase their greed.

因緣觀法，於愚癡病中，名為善對治法；於貪欲、瞋恚病中，不名為善，非對治法。所以者何？先邪觀故生邪見，邪見即是愚癡。

> The contemplation of dependent origination is an excellent antidote for the illness of ignorance, but it is not a good or effective remedy for the illnesses of greed and anger. Why is this? Because mistaken views arise from incorrect contemplation, and mistaken views are themselves ignorance.

問曰：

> Question:

如佛法中說十二因緣甚深，如說：「佛告阿難：『是因緣法甚深，難見難解，難覺難觀，細心巧慧人乃能解。』」愚癡人於淺近法，猶尚難解，何況甚深因緣？今云何言「愚癡人應觀因緣法」？

> As the Buddha's teachings say, the twelve links of dependent origination are profoundly deep. As it is stated: "The Buddha told Ananda: 'This teaching of dependent origination is profound, hard to see, hard to understand, hard to realize, hard to contemplate. Only those with subtle minds and skillful wisdom can comprehend it.'" Foolish people find even simple teachings difficult to understand, let alone such profound dependent origination. So why is it said that "foolish people should contemplate the teaching of dependent origination"?

答曰：

> He replied:

愚癡人者，非謂如牛羊等愚癡；是人欲求實道，邪心觀故，生種種邪見。如是愚癡人，當觀因緣，是名為善對治法。若行瞋恚、婬欲人，欲求樂、欲惱他，於此人中，非善非對治法；不淨、慈心思惟，是二人中，是善是對治法。何以故？是二觀能拔瞋恚、貪欲毒刺故。

> A foolish person is not like a mindless animal. This person seeks the true path, but because their mind is misguided, they give rise to all sorts of wrong views. For such a foolish person, the proper remedy is to contemplate dependent arising. For someone driven by anger or lust—who seeks pleasure or wants to harm others—the proper remedies are not the same. For these two, the wholesome and effective antidotes are contemplation of impurity and contemplation of loving-kindness. Why? Because these two contemplations can uproot the poisonous thorns of anger and desire.

復次，著常顛倒眾生，不知諸法相似相續有；如是人觀無常，是對治悉檀，非第一義。何以故？一切諸法自性空故。如說偈言：

> Furthermore, beings who cling to the notion of permanence fail to understand that all phenomena merely appear to be continuous and similar. For such people, contemplating impermanence serves as a remedial teaching, not as the ultimate truth. Why? Because the inherent nature of all phenomena is empty. As the verse states:

「無常見有常， 是名為顛倒；空中無無常， 何處見有常？」

> To see the impermanent as permanent, that is called delusion. In emptiness, there is no impermanence; where could one find permanence?

問曰：

> Question:

一切有為法，皆無常相應，是第一義，云何言無常非實？所以者何？一切有為法，生、住、滅相，前生、次住、後滅故，云何言無常非實？

> All conditioned phenomena are inherently impermanent. This is the ultimate truth. How can it be said that impermanence is not real? Why is this so? Because all conditioned phenomena follow the sequence of arising, persisting, and ceasing—first arising, then persisting, and finally ceasing. How then can it be said that impermanence is not real?

答曰：

> He replied:

有為法不應有三相。何以故？三相不實故。若諸法生、住、滅是有為相者，今「生」中亦應有三相，「生」是有為相故；如是一一處亦應有三相，是則無窮，住、滅亦如是。若諸生、住、滅各更無有生、住、滅者，不應名有為法。何以故？有為法相無故。以是故，諸法無常，非第一義。

> Conditioned phenomena should not have three characteristics. Why? Because the three characteristics are not real. If arising, abiding, and ceasing are the characteristics of conditioned phenomena, then "arising" itself should also have three characteristics, since "arising" is a conditioned characteristic. In the same way, each of these should also have three characteristics, leading to an endless regress. The same applies to abiding and ceasing. If each arising, abiding, and ceasing has no further arising, abiding, or ceasing of its own, then they should not be called conditioned phenomena. Why? Because they lack the characteristics of conditioned phenomena. Therefore, all phenomena are impermanent, but this is not the ultimate truth.

復次，若一切實性無常，則無行業報。何以故？無常名生滅失故，譬如腐種子不生果。如是則無行業，無行業云何有果報？今一切賢聖法有果報，善智之人所可信受，不應言無。以是故，諸法非無常性。如是等無量因緣說，不得言諸法無常性。

> Furthermore, if the nature of all things were truly impermanent, there would be no actions and no consequences. Why? Because impermanence means arising and ceasing, loss and disappearance—just as a rotten seed cannot bear fruit. In that case, there would be no actions; without actions, how could there be any results? Yet all noble and sacred teachings affirm that there are indeed results, which wise and discerning people can trust and accept—it should not be said that there are none. Therefore, the nature of all things is not impermanent. Through countless reasons such as these, it cannot be said that the nature of all things is impermanent.

一切有為法無常，苦、無我等亦如是。

> All conditioned phenomena are impermanent, and so too are suffering and the absence of a permanent self.

如是等相，名為對治悉檀。

> These kinds of approaches are called the "remedial teaching method."

第一義悉檀者，一切法性，一切論議語言，一切是法非法，一一可分別破散；諸佛、辟支佛、阿羅漢所行真實法，不可破，不可散。上於三悉檀中所不通者，此中皆通。

> The Ultimate Truth Approach is this: all phenomena, all theories and discussions, all that is deemed right or wrong—each can be analyzed, broken down, and dissolved. But the true Dharma practiced by the Buddhas, the Pratyekabuddhas, and the Arhats cannot be broken or dissolved. Whatever cannot be resolved through the other three approaches is fully resolved here.

問曰：

> Question:

云何通？

> How is this possible?

答曰：

> He replied:

所謂通者，離一切過失，不可變易，不可勝。何以故？除第一義悉檀，諸餘論議，諸餘悉檀，皆可破故。如《眾義經》中所說偈：

> What is meant by "universal"? It is free from all faults, unchangeable, and unsurpassable. Why is this? Because apart from the ultimate truth, all other arguments and viewpoints can be refuted. As stated in the \*Sutra of Many Meanings\*:

「各各自依見， 戲論起諍競；若能知彼非， 是為知正見。不肯受他法， 是名愚癡人，作是論議者， 真是愚癡人。若依自是見， 而生諸戲論，若此是淨智， 無非淨智者。」

> Each clinging to their own view, debates and disputes arise from idle speculation. If one can recognize the fault in this, that is to know the right view. Refusing to accept others' teachings is called a foolish person. Those who engage in such arguments are truly foolish people. If, based on one's own views, idle speculations arise, and if this is considered pure wisdom, then there would be no one without pure wisdom.

此三偈中，佛說第一義悉檀相。

> Within these three verses, the Buddha reveals the ultimate truth.

所謂世間眾生自依見、自依法、自依論議而生諍競；戲論即諍競本，戲論依諸見生。如說偈言：

> The disputes and conflicts among ordinary people in this world arise because they cling to their own views, their own doctrines, and their own arguments. These disputes have their root in idle speculation, and idle speculation arises from clinging to views. As the verse says:

「有受法故有諸論， 若無有受何所論？有受無受諸見等， 是人於此悉已除。」

> "When there is grasping, there is endless debate; If there is no grasping, what is there to discuss? All views of grasping or not grasping— This person has completely set them aside."

行者能如實知此者，於一切法、一切戲論，不受不著，不見是實，不共諍競，能知佛法甘露味。若不爾者，則謗法。

> If a practitioner can truly understand this, they will not cling to or be attached to any phenomena or any conceptual arguments. They will not see these as ultimately real, nor will they engage in disputes or conflicts. In this way, they can taste the nectar of the Dharma. If they fail to do so, they slander the Dharma.

若不受他法，不知不取，是無智人。若爾者，應一切論議人皆無智。何以故？各各不相受法故。所謂有人自謂法第一義淨，餘人妄語不淨。

> If one does not accept another's teachings, does not understand or adopt them, that person is unwise. If that were the case, then all debaters would be unwise. Why? Because each does not accept the other's teachings. For instance, someone claims their own teaching is the ultimate truth and pure, while dismissing others' as false and impure.

譬如世間治法，故治法者，刑罰殺戮，種種不淨，世間人信受行之，以為真淨；於餘出家善聖人中，是最為不淨。

> Just as in worldly governance, so-called "law and order" often involves punishments, executions, and all kinds of impurity. Yet worldly people accept and practice these, believing them to be truly pure. But among the virtuous and holy ones who have left the household life, such things are seen as the most impure of all.

外道出家人法，五熱中一腳立、拔髮等，尼犍子輩以為妙慧，餘人說此為癡法。如是等種種外道出家、白衣婆羅門法，各各自以為好，餘皆妄語。

> The ascetic practices of non-Buddhist renunciants—such as standing on one leg in the scorching heat, or tearing out one's own hair—are considered profound wisdom by the Nigaṇṭhas, while others dismiss such acts as foolish delusion. Thus, among the various paths of non-Buddhist renunciants, lay practitioners, and Brahmins, each group regards its own ways as superior, while dismissing all others as falsehood.

是佛法中亦有犢子比丘說：「如四大和合有眼法，如是五眾和合有人法。」

> In the teachings of the Dharma, there are also monks of the Vātsīputrīya school who say: "Just as the four great elements come together to form the faculty of sight, so too do the five aggregates come together to form the concept of a person."

《犢子阿毘曇》中說：「五眾不離人，人不離五眾，不可說五眾是人、離五眾是人，人是第五不可說法藏中所攝。」

> The \*Vatsīputrīya Abhidharma\* states: "The five aggregates are inseparable from the person, and the person is inseparable from the five aggregates. It cannot be said that the five aggregates are the person, nor that the person exists apart from the five aggregates. The person is included as the fifth among the inexpressible dharmas."

說一切有道人輩言：「神人，一切種、一切時、一切法門中求不可得，譬如兔角龜毛常無。復次十八界、十二入、五眾實有，而此中無人。」

> The Sarvāstivādin practitioners say: "The concept of a 'person' or 'self' cannot be found in any form, at any time, or through any method of investigation—it is as unreal as a rabbit's horns or a turtle's fur, forever nonexistent. Furthermore, the eighteen elements, the twelve sense fields, and the five aggregates truly exist, yet within them, there is no enduring person to be found."

更有佛法中方廣道人言：「一切法不生不滅，空無所有，譬如兔角龜毛常無。」

> Moreover, among those who expound the Dharma, there are those who proclaim: "All phenomena neither arise nor cease; they are empty and without inherent existence—like the horns of a rabbit or the hair of a tortoise, eternally nonexistent."

如是等一切論議師輩，自守其法，不受餘法，此是實，餘者妄語。若自受其法，自法供養，自法修行，他法不受、不供養，為作過失。

> All such scholars and debaters cling to their own teachings, refusing to accept any others. They declare, "This is the truth; all else is false." They embrace only their own doctrines, practice according to them, and make offerings to them, while rejecting, refusing to honor, and finding fault with the teachings of others.

若以是為清淨得第一義利者，則一切無非清淨。何以故？彼一切皆自愛法故。

> If you consider this to be purity and the attainment of the highest truth, then everything is pure. Why? Because all things arise from self-attachment.

問曰：

> Question:

若諸見皆有過失，第一義悉檀何者是？

> If all views are flawed, then what is the ultimate truth?

答曰：

> He replied:

過一切語言道，心行處滅，遍無所依，不示諸法。諸法實相，無初、無中、無後，不盡、不壞，是名第一義悉檀。如摩訶衍義偈中說：

> Transcending all words and thoughts, Where mental activity ceases, With nothing to rely upon, And nothing to point to— This is the true nature of all things. It has no beginning, no middle, no end, It neither exhausts nor decays— This is called the ultimate truth. As it is said in the verses of the Great Vehicle:

「語言盡竟， 心行亦訖； 不生不滅，法如涅槃。 說諸行處， 名世界法；說不行處， 名第一義。

> When words fall silent, and thoughts come to rest, there is neither birth nor death; the nature of things is like nirvana. To speak of where activity exists is called worldly truth; to speak of where activity ceases is called the ultimate truth.

「一切實一切非實， 及一切實亦非實，一切非實非不實， 是名諸法之實相。」

> All that is real, all that is not real, And all that is both real and not real, All that is neither real nor unreal— This is called the true nature of all things.

如是等處處經中說第一義悉檀。是義甚深，難見難解，佛欲說是義故，說《摩訶般若波羅蜜經》。

> In various sutras, the ultimate truth is spoken of in this way. This truth is profound, difficult to see and hard to understand. It was to explain this truth that the Buddha taught the Mahāprajñāpāramitā Sūtra.

復次，欲令長爪梵志等大論議師於佛法中生信故，說是《摩訶般若波羅蜜經》。有梵志號名長爪，更有名先尼婆蹉衢多羅，更有名薩遮迦摩揵提等，是等閻浮提大論議師輩言：「一切論可破，一切語可壞，一切執可轉故，無有實法可信可恭敬者。」

> Furthermore, to inspire faith in the Dharma among great debaters like the Brahmin Long Nails, this \*Mahāprajñāpāramitā Sūtra\* was taught. There was a Brahmin named Long Nails, another named Śreṇika Vatsagotra, and another named Saccaka Nigaṇṭhaputta, among others. These great debaters of Jambudvīpa claimed: “All arguments can be refuted, all statements can be dismantled, all views can be overturned; therefore, there is no true teaching that can be trusted or revered.”

如《舍利弗本末經》中說：

> As stated in the \*Life Story of Shariputra\*:

舍利弗舅摩訶俱絺羅，與姊舍利論議不如。俱絺羅思惟念言：「非姊力也，必懷智人，寄言母口。未生乃爾，及生長大，當如之何？」思惟已，生憍慢心，為廣論議故，出家作梵志。入南天竺國，始讀經書。諸人問言：「汝志何求？學習何經？」長爪答言：「十八種大經，盡欲讀之。」諸人語言：「盡汝壽命，猶不能知一，何況能盡？」長爪自念：「昔作憍慢，為姊所勝，今此諸人復見輕辱。」為是二事故，自作誓言：「我不剪爪，要讀十八種經書盡。」人見爪長，因號為長爪梵志。是人以種種經書智慧力，種種譏刺是法是非法、是應是不應、是實是不實、是有是無，破他論議。譬如大力狂象，搪揬蹴踏，無能制者。如是長爪梵志以論議力，摧伏諸論師已，還至摩伽陀國王舍城那羅聚落，至本生處，問人言：「我姊生子，今在何處？」有人語言：「汝姊子者，適生八歲，讀一切經書盡；至年十六，論議勝一切人。有釋種道人姓瞿曇，與作弟子。」長爪聞之，即起憍慢，生不信心而作是言：「如我姊子聰明如是，彼以何術，誘誑剃頭作弟子？」說是語已，直向佛所。

> Shariputra's uncle, Mahākauṣṭhila, was unable to match his sister in debate. Kauṣṭhila thought to himself, "This is not my sister's own ability. She must be carrying a wise person within her, speaking through her mouth. Even before birth he is like this—what will he be like when he grows up?" After this reflection, he became arrogant and, in order to master debate, left home to become a Brahmin. He went to South India and began studying scriptures. People asked him, "What is your aim? What texts are you studying?" Long-Nail replied, "I intend to master all eighteen major scriptures." They said, "Even if you spent your whole life, you could not fully understand one—how could you master them all?" Long-Nail thought, "Before, I was arrogant and was defeated by my sister. Now these people also look down on me." For these two reasons, he made a vow: "I will not cut my nails until I have mastered all eighteen scriptures." People saw his long nails and thus called him Long-Nail the Brahmin. With the power of wisdom gained from various scriptures, he used all sorts of arguments to challenge what is Dharma and what is not, what should be done and what should not, what is true and what is false, what exists and what does not, breaking others' arguments. Like a mighty, wild elephant trampling everything, none could restrain him. Thus, Long-Nail the Brahmin, with his debating power, defeated all other debaters. Then he returned to the kingdom of Magadha, to the city of Rājagṛha, to the village of his birth, and asked people, "My sister's son—where is he now?" Someone told him, "Your sister's son, at just eight years old, had already mastered all scriptures. By sixteen, he could defeat anyone in debate. A monk of the Śākya clan named Gautama took him as a disciple." Hearing this, Long-Nail became arrogant and skeptical, saying, "If my nephew is so brilliant, what trick did that Gautama use to deceive him into shaving his head and becoming a disciple?" After saying this, he went straight to where the Buddha was.

爾時，舍利弗初受戒半月，佛邊侍立，以扇扇佛。長爪梵志見佛，問訊訖，一面坐，作是念：「一切論可破，一切語可壞，一切執可轉，是中何者是諸法實相？何者是第一義？何者性？何者相？不顛倒？」如是思惟，譬如大海水中，欲盡其涯底，求之既久，不得一法實可以入心者。「彼以何論議道而得我姊子？」作是思惟已，而語佛言：「瞿曇！我一切法不受。」

> At that time, Shariputra had just received the precepts for half a month and was standing by the Buddha's side, fanning him. The long-nailed Brahmin saw the Buddha, exchanged greetings, and then sat down to one side, thinking: "All arguments can be refuted, all words can be broken, all attachments can be overturned. But what here is the true nature of all phenomena? What is the ultimate truth? What is essence? What is appearance? What is not mistaken?" He pondered in this way, like trying to exhaust the depths of the great ocean. After seeking for a long time, he could not find a single true principle that could settle his mind. "With what argument or path did he win over my nephew?" Having thought this, he said to the Buddha: "Gautama! I do not accept any doctrine."

佛問長爪：「汝一切法不受，是見受不？」佛所質義，汝已飲邪見毒，今出是毒氣，言：「一切法不受，是見汝受不？」

> The Buddha asked Long Claw: "You reject all phenomena, but do you accept this very view?" The Buddha's question exposed the poison: "You have drunk the poison of wrong views. Now, let that poison out. Tell me: you reject all phenomena, but do you accept this view itself?"

爾時，長爪梵志如好馬見鞭影即覺，便著正道；長爪梵志亦如是，得佛語鞭影入心，即棄捐貢高，慚愧低頭，如是思惟：「佛置我著二處負門中：若我說『是見我受』，是負處門麁，故多人知——『云何自言一切法不受，今受是見』？此是現前妄語，是麁負處門，多人所知。第二負處門細，我欲受之，以不多人知故。」作是念已，答佛言：「瞿曇！一切法不受，是見亦不受。」

> At that moment, the Brahmin Long-Nails was like a fine horse that sees the shadow of the whip and immediately understands, turning onto the right path. In the same way, Long-Nails, having received the shadow of the Buddha’s words into his heart, cast aside his arrogance and pride, bowed his head in shame, and thought to himself: "The Buddha has placed me in a dilemma with two losing positions. If I say, 'I hold this view,' that is a coarse, obvious losing position—many would see it. How can I claim not to accept any dharma, yet now accept this view? That would be an outright falsehood, a coarse losing position known to many. The second losing position is subtle. I wish to accept it because few would recognize it." Having thought this, he replied to the Buddha, "Gautama, I do not accept any dharma, and I do not accept this view either."

佛語梵志：「汝不受一切法，是見亦不受，則無所受，與眾人無異，何用自高而生憍慢？」如是，長爪梵志不能得答，自知墮負處，即於佛一切智中起恭敬，生信心，自思惟：「我墮負處，世尊不彰我負，不言是非，不以為意。佛心柔濡，第一清淨；一切語論處滅，得大甚深法，是可恭敬處，心淨第一。」

> The Buddha said to the Brahmin, "If you do not accept any dharma, and do not even accept this view itself, then you have nothing to accept—no different from ordinary people. Why then do you exalt yourself and give rise to arrogance?" Thus, Long-Nailed Brahmin could not reply. He realized he had been defeated, and at once felt reverence for the Buddha's omniscience, giving rise to faith. He reflected to himself, "I have been defeated, yet the World-Honored One does not proclaim my defeat, does not speak of right or wrong, and does not take it to heart. The Buddha's mind is gentle and soft, supremely pure; all debates and arguments cease in him. He has attained the great and profound Dharma. This is a place worthy of reverence, where the mind is utterly pure."

佛說法斷其邪見故，即於坐處得遠塵離垢，諸法中得法眼淨。時，舍利弗聞是語，得阿羅漢。是長爪梵志出家作沙門，得大力阿羅漢。

> The Buddha taught the Dharma to cut off his wrong views, and right there in his seat he became free from dust and defilement, and among all dharmas he attained the pure Dharma-eye. At that time, Shariputra, hearing these words, attained Arhatship. This Long-Nailed Brahmin left home, became a monk, and attained the great power of an Arhat.

若長爪梵志不聞般若波羅蜜氣分，離四句第一義相應法，小信尚不得，何況得出家道果？佛欲導引如是等大論議師利根人故，說是《般若波羅蜜經》。

> If the long-nailed Brahmin had not encountered even a trace of the Perfection of Wisdom, or the ultimate truth that transcends all four propositions, he would not have attained even a small measure of faith, let alone the fruits of the monastic path. It was to guide such great debaters and those of sharp faculties that the Buddha taught this \*Perfection of Wisdom Sutra\*.

復次，諸佛有二種說法：一者、觀人心隨可度者，二者、觀諸法相。今佛欲說諸法實相故，說是《摩訶般若波羅蜜經》。如說〈相不相品〉中，諸天子問佛：「是般若波羅蜜甚深，云何作相？」佛告諸天子：「空則是相，無相、無作相、無生滅相、無行之相，常不生、如性相、寂滅相等。」

> Furthermore, the Buddhas have two ways of teaching: first, by observing people's minds and guiding those who are ready; second, by contemplating the true nature of all phenomena. Now, the Buddha, wishing to reveal the ultimate reality of all things, teaches this \*Mahāprajñāpāramitā Sūtra\*. As explained in the chapter on "Characteristics and Non-characteristics," when the heavenly beings asked the Buddha, "This Prajñāpāramitā is profoundly deep—what characteristics does it have?" the Buddha replied, "Emptiness is its characteristic: no characteristic, no conditioned characteristic, no characteristic of arising and ceasing, no characteristic of activity, eternally non-arising, suchness-nature, complete tranquility, and so forth."

復次，有二種說法：一者、諍處，二者、不諍處。諍處，如餘經中說；今欲明無諍處故，說是《般若波羅蜜經》。有相、無相，有物、無物，有依、無依，有對、無對，有上、無上，世界、非世界，亦如是。

> Furthermore, there are two ways of teaching: one involves contentious points, and the other involves non-contentious points. Contentious points are discussed in other sutras; here, to clarify the non-contentious path, the Prajñāpāramitā Sūtra is presented. Whether there is form or formlessness, existence or non-existence, reliance or non-reliance, opposition or non-opposition, superiority or non-superiority, worldly or non-worldly—it is all the same.

問曰：

> Question:

佛大慈悲心，但應說無諍法，何以說諍法？

> The Buddha's heart is one of great compassion; he should only teach the Dharma of non-conflict. Why then does he speak of conflict?

答曰：

> He replied:

無諍法皆是無相，常寂滅不可說；今說布施等及無常、苦、空等諸法，皆為寂滅無戲論故說。利根者知佛意，不起諍；鈍根者不知佛意，取相、著心故起諍。此般若波羅蜜，諸法畢竟空故，無諍處；若畢竟空可得、可諍者，不名畢竟空。是故，《般若波羅蜜經》名無諍處，有無二事皆寂滅故。

> The Dharma of non-contention is formless, eternally still and ineffable. The teachings on generosity and other practices, as well as impermanence, suffering, emptiness, and other principles, are all spoken for the sake of this still cessation, beyond conceptual dispute. Those of sharp faculties understand the Buddha's intent and do not give rise to contention. Those of dull faculties, not grasping the Buddha's intent, cling to appearances and become attached, thus giving rise to contention. This Perfection of Wisdom, because all phenomena are ultimately empty, has no place for contention. If ultimate emptiness could be grasped or contended over, it would not be called ultimate emptiness. Therefore, the \*Perfection of Wisdom Sutra\* is called the place of non-contention, for both existence and non-existence are extinguished in stillness.

復次，餘經中多以三種門說諸法，所謂善門、不善門、無記門；今欲說非善門、非不善門、非無記門諸法相故，說《摩訶般若波羅蜜經》。學法、無學法、非學非無學法，見諦斷法、思惟斷法、無斷法，可見有對、不可見有對、不可見無對，上、中、下法，小、大、無量法，如是等三法門亦如是。

> Furthermore, other sutras often explain all phenomena through three categories: the wholesome, the unwholesome, and the neutral. Now, to present the nature of phenomena that are beyond wholesome, beyond unwholesome, and beyond neutral, the \*Mahāprajñāpāramitā Sūtra\* is taught. Similarly, the threefold categories of the training, the beyond-training, and the neither-training-nor-beyond-training; phenomena to be abandoned by insight into the truths, those to be abandoned by meditation, and those not to be abandoned; the visible and obstructive, the invisible and obstructive, and the invisible and non-obstructive; superior, middling, and inferior phenomena; small, great, and immeasurable phenomena—all such threefold classifications are addressed in the same manner.

復次，餘經中說四念處，隨聲聞法門。於是比丘觀內身三十六物，除欲貪病；如是觀外身，觀內外身。今於四念處，欲以異門說般若波羅蜜。如所說：菩薩觀內身，於身不生覺觀，不得身，以無所得故。如是觀外身，觀內外身，於身不生覺觀，不得身，以無所得故。於身念處中觀身而不生身覺觀，是事甚難；三念處亦如是。四正勤、四如意足、四禪、四諦等種種四法門亦如是。

> Furthermore, other sutras speak of the four foundations of mindfulness, following the method for disciples. Therein, a monk contemplates the internal body—its thirty-six impure substances—to eliminate desire and craving; similarly, he contemplates the external body, and both internal and external bodies. Now, regarding the four foundations of mindfulness, I wish to explain the perfection of wisdom through a different approach. As it is said: A bodhisattva contemplates the internal body, yet gives rise to no perception or examination regarding the body, and does not apprehend the body, because there is nothing to be apprehended. In the same way, he contemplates the external body, and both internal and external bodies, giving rise to no perception or examination regarding the body, and does not apprehend the body, because there is nothing to be apprehended. Within the mindfulness of the body, to contemplate the body without generating perception or examination of the body—this is exceedingly difficult. The same applies to the other three foundations of mindfulness. Likewise, it is so with the four right efforts, the four bases of spiritual power, the four meditative absorptions, the four noble truths, and all such sets of fourfold teachings.

復次，餘經中佛說五眾，無常、苦、空、無我相；今於是五眾欲說異法門故，說《般若波羅蜜經》。如佛告須菩提：「菩薩若觀色是常行，不行般若波羅蜜；受、想、行、識是常行，不行般若波羅蜜；色無常行，不行般若波羅蜜；受、想、行、識無常行，不行般若波羅蜜。」五受眾、五道，如是等種種五法門亦如是。

> Furthermore, in other sutras, the Buddha taught that the five aggregates have the characteristics of impermanence, suffering, emptiness, and non-self. Now, in order to present a different approach to these five aggregates, the \*Prajnaparamita Sutra\* is taught. As the Buddha told Subhuti: "If a bodhisattva views form as permanent and practices accordingly, they are not practicing Prajnaparamita. If they view feeling, perception, mental formations, and consciousness as permanent and practice accordingly, they are not practicing Prajnaparamita. If they view form as impermanent and practice accordingly, they are not practicing Prajnaparamita. If they view feeling, perception, mental formations, and consciousness as impermanent and practice accordingly, they are not practicing Prajnaparamita." The same applies to the five aggregates of clinging, the five paths, and various other teachings based on groups of five.

餘六、七、八等，乃至無量法門亦如是。

> The same applies to the remaining six, seven, eight, and even countless other methods.

如摩訶般若波羅蜜無量無邊，說《般若波羅蜜》因緣亦無量無邊。是事廣故，今略說摩訶般若波羅蜜因緣起法竟。

> Just as the Great Perfection of Wisdom is immeasurable and boundless, so too are the causes and conditions for expounding the \*Perfection of Wisdom\* immeasurable and boundless. Since this subject is vast, we will now briefly conclude the discussion on the arising of the Great Perfection of Wisdom through causes and conditions.