外道問聖大乘法無我義經
Sutra on the Non-Self Doctrine in the Supreme Mahayana, as Questioned by Non-Buddhists
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
Translated by Dharma Deva, Master of Propagation, Court Minister, and Tripitaka Master of the Western Regions, under Imperial Decree.
如是我聞：
This is what I heard:
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。願賜除斷。如來所言身與本性，有無云何？」
Once, the Buddha was amidst the assembly. At that time, a non-Buddhist, troubled by doubt and confused about the practice of the Great Vehicle, came to the Buddha. He bowed reverently, joined his palms, and asked about the meaning of "no-self":
"O Great One, you are the All-Knowing One, and you often teach that this body has no self. If the body has no self, then its inherent nature is also nonexistent. How then can there be sorrow, laughter, hatred, love, gossip, and such things? From what do they arise? This is my doubt. I beg you to resolve it. What is the relationship between the body and its inherent nature—do they exist or not?"
佛言：「外道！諦聽諦受，當為汝說。」
The Buddha said, "Listen carefully, and I shall explain it to you."
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。」
The Buddha said: "The body and its true nature are inherently empty in essence. To speak of them as either existing or not existing creates a dualistic view. To assert that they exist is even more delusional."
佛言：「當觀全身，髮、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。」
The Buddha said: "Contemplate the entire body—hair, nails, skin, teeth, hands, feet, down to the fat, sinews, spleen, intestines, bone marrow, and so on. Examine it completely, inside and out, and you will not find a permanent self-nature."
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？」
The heretic asked: "Great Sir! If that person cannot see their own true nature, how can I see it with my ordinary eyes? Or is it possible to see it through celestial vision?"
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？」又言：「空者當何所如？」
The non-Buddhist said: "If you say this, then the Great Sage is speaking falsely. If those things do not exist, then how can we see right here before us such phenomena as crying and laughing, playing and joking, anger and resentment, hatred and love, and divisive speech? For this reason, how can you say they do not exist? Furthermore, you say they both exist and do not exist—this creates a contradiction."
They continued: "Great being! If you say that existence and non-existence cannot be spoken of, then how can you say 'this one is attached' and 'that one is unattached'?"
They further asked: "If it is empty, then what does emptiness resemble?"
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？」
The non-Buddhist asked: "If that is the case, then what about things like laughing, crying, playing, getting angry, loving, hating, and gossiping—how are these to be understood?"
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。
「復次，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，輪轉生死墮於惡趣，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，住於天上，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、無罣礙亦無所住，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，自性清淨，無物無喻，不可覩視，是最上句；又菩提心相，非諸物像，無相似者，如水成漚，雖覩非有，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，飲食愛欲，一切如夢。有情諸行畢竟體空，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，應念非真如呪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