(IV) Deluded Views Are Obscured; Manifest Seeing Is Never Lost （四）颠倒昧见，显见无失
Writings of Master Yuanyin | 2018-06-10 | Download | AI assisted translation
| 下面讲第四番显见——颠倒昧见，显见无失。 |
We now discuss the fourth demonstration of seeing: revealing that inverted views are deluded, and that seeing is not lost. |
| 第三番显见讲见性不灭，现在讲见性无失，是说见性不会失掉，不会遗失。这些讲法都是根据他们的疑情来说的。刚才讲见性不灭，是因为外道讲断灭，触起他们的疑情，佛就显示出见性不灭。 |
The third demonstration of seeing explained that the seeing-nature does not perish. We now explain that the seeing-nature is not lost: that is, it cannot be lost or misplaced. These teachings are all given in response to the particular doubt at issue. The preceding explanation that the seeing-nature does not perish was given because non-Buddhist paths taught annihilation, giving rise to their doubt; the Buddha therefore revealed that the seeing-nature does not perish. |
| 现在讲见性无失，是根据什么疑情呢？前面佛斥责阿难，说他遗失真性。阿难现在觉得，真性在呀，并没有遗失，怎么佛说遗失呢？现在讲见性无失，就是根据这个疑情。 |
What doubt is addressed by the present explanation that the seeing-nature is not lost? Earlier, the Buddha rebuked Ānanda, saying that he had lost his true nature. Ānanda now feels that his true nature is still there and has not been lost, so why does the Buddha say that it has been lost? The present explanation that the seeing-nature is not lost addresses this doubt. |
| 请看经文： |
Please consider the sūtra passage: |
| “阿难即从座起，礼佛合掌，长跪白佛：世尊，若此见闻，必不生灭。云何世尊，名我等辈，遗失真性，颠倒行事？愿兴慈悲，洗我尘垢。” |
“Ānanda then rose from his seat, bowed to the Buddha with palms joined, knelt on both knees, and addressed the Buddha: ‘World-Honored One, if this seeing and hearing neither arises nor ceases, why does the World-Honored One say that we have lost our true nature and act in an inverted manner? May you arouse your compassion and wash away my defilements.’” |
| 阿难起疑情了，因为上面第二番显见，讲客尘动摇，见性不动。佛说阿难遗失真性，颠倒行事，认物为己。而在第三番显见，跟波斯匿王讲，见性不生不灭。一个说遗失，一个说存在，所以阿难有疑问了。 |
Ānanda has now given rise to a doubt. In the second demonstration of seeing, it was explained that the guest dust is subject to movement and agitation, while the seeing-nature is unmoving. The Buddha said that Ānanda had lost his true nature and acted in an inverted manner, taking objects to be himself. Yet in the third demonstration of seeing, in his discussion with King Prasenajit, the Buddha said that the seeing-nature neither arises nor ceases. One statement says it is lost, while the other says it remains; therefore Ānanda has a question. |
| 故从座起，礼佛合掌，长跪白佛，求佛解释：世尊，既然此见性原本不生灭，为什么您斥责我遗失真性、颠倒行事呢？请如来慈悲，洗去我迷惑的尘垢。 |
Therefore, he rose from his seat, bowed to the Buddha with palms joined, knelt on both knees, and asked the Buddha to explain: “World-Honored One, since this seeing-nature originally neither arises nor ceases, why do you rebuke me for having lost my true nature and for acting in an inverted manner? May the Tathāgata, in compassion, wash away the defilements of my delusion.” |
| 实际呢，是阿难错解了佛意。佛说阿难遗失真性，是说阿难迷惑了，不知道有不生灭的真性。既然不知道有，那就好像遗失了一样，并不是真的丢掉了。真性哪会丢掉呢！不知道何为真性，何为虚妄，不就等于是遗失真性，颠倒行事吗？ |
In fact, Ānanda misunderstood the Buddha’s meaning. When the Buddha said that Ānanda had lost his true nature, he meant that Ānanda was deluded and did not know that there is a true nature that neither arises nor ceases. Since he did not know of its existence, it was as though he had lost it; he had not truly cast it away. How could true nature be lost? If one does not know what is true nature and what is delusion, is that not equivalent to losing one’s true nature and acting in an inverted manner? |
| “即时如来，垂金色臂，轮手下指，示阿难言：汝今见我母陀罗手，为正为倒？” |
“At that moment, the Tathāgata lowered his golden-colored arm and, with his wheel-marked hand pointing downward, showed it to Ānanda and said: ‘Do you now see my mudrā hand as upright or inverted?’” |
| “阿难言：世间众生，以此为倒。而我不知，谁正谁倒。” |
“Ānanda said: ‘Worldly beings regard this as inverted. But I do not know what is upright and what is inverted.’” |
| 佛把手臂垂下来，手指地下，问阿难，你看我的手是正呢还是倒？“母陀罗手”即如前面所说的“百宝轮掌”。其实手哪有正倒呢，这是比喻性的说法，喻行事颠倒。 |
The Buddha lowered his arm, with his fingers pointing toward the ground, and asked Ānanda, “Do you see my hand as upright or inverted?” The “mudrā hand” is what was previously called the “palm marked with a hundred jeweled wheels.” In fact, how can a hand itself be upright or inverted? This is a figurative way of speaking, illustrating inverted conduct. |
| 阿难知道，众生的一切知见都是分析的习惯，故答：世间众生，认为这不是正，而是倒。我不执著这个，不知道怎样算正，怎样算倒。 |
Ānanda knew that all the views and perceptions of sentient beings arise from the habit of analysis, so he replied: “Worldly beings consider this not upright but inverted. I do not cling to this distinction and do not know what counts as upright or what counts as inverted.” |
| “佛告阿难：若世间人，以此为倒。即世间人，将何为正？” |
“The Buddha said to Ānanda: ‘If worldly people regard this as inverted, then what do they regard as upright?’” |
| “阿难言：如来竖臂，兜罗绵手，上指于空，则名为正。” |
“Ānanda said: ‘When the Tathāgata raises his arm, with his soft cotton-like hand pointing upward into space, that is called upright.’” |
| 佛顺着世间的习俗说法，问阿难：世间人以何为正啊？ |
Following worldly convention in his teaching, the Buddha asked Ānanda: “What do worldly people regard as upright?” |
| 阿难说：以佛的兜罗绵手上指于空为正。兜罗绵手，就是软绵绵的手，佛的手很软。 |
Ānanda said that it is upright when the Buddha’s soft cotton-like hand points upward into space. A hand like tuṣa cotton is simply a soft, pliant hand; the Buddha’s hand is very soft. |
| 其实哪有什么正倒，指上指下都是虚妄，说正说倒都是妄见，是所知障生成的烦恼障。实际上原本没有二障。世上的人，往往没有自己的知见，只是跟着别人跑，附和习俗的知见。习俗知见哪是真实的道理呀！…… |
In truth, there is no such thing as upright or inverted. Whether the finger points up or down is all delusive; calling one upright and the other inverted is itself a deluded view, and affliction arising from the cognitive hindrance. In reality, the two hindrances are originally nonexistent. People in the world often have no views of their own; they merely follow others and echo conventional views. How could conventional views be true principles? … |
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