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# 摩訶止觀 2.50

摩訶止觀 2.50

- **Language:** Classical Chinese

### [2.50](https://indike.org/pramana/in.bauddha.taisho.1911.2.50)

答：未念雖未起，非畢竟無。如人未作作，後便作作，不可以未作作故，便言無人。若定無人，後誰作作？以有未作作人，則將有作作。心亦如是，因未念故，得有欲念；若無未念，何得有欲念？是故未念雖未有，不得畢竟無念也。念已雖滅，亦可觀察。如人作竟，不得言無；若定無人，前誰作作？念已心滅亦復如是，不得言永滅；若永滅者，則是斷見，無因、無果。是故念已雖滅，亦可得觀。

> Answer: Although not-yet-thinking has not yet arisen, it is not ultimate non-existence. Just as when a person has not yet acted, and later acts, one cannot say there is no person simply because they have not yet acted. If there were definitely no person, who would act later? Because there is a person who has not yet acted, there will be the performance of action. Mind is also like this: because of not-yet-thinking, there comes to be about-to-think; if there were no not-yet-thinking, how could there be about-to-think? Therefore, although not-yet-thinking is not yet present, there cannot be the ultimate non-existence of thought. Although having-thought has ceased, it can also be observed. Just as when a person has finished acting, one cannot say they do not exist; if there were definitely no person, who performed the action before? The cessation of the having-thought mind is also like this; it cannot be said to be permanently ceased. If it were permanently ceased, that would be the view of annihilationism, without cause and without effect. Therefore, although having-thought has ceased, it can also be contemplated.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.2.50) — English, machine translation

## Linked texts (1)

- [釋摩訶般若波羅蜜經覺意三昧](https://indike.org/pramana/in.bauddha.taisho.1922.1.20) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1911.2.50](https://indike.org/pramana/in.bauddha.taisho.1911.2.50) · Pramāṇa
