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# 摩訶止觀 2.52

摩訶止觀 2.52

- **Language:** Classical Chinese

### [2.52](https://indike.org/pramana/in.bauddha.taisho.1911.2.52)

答：汝問非也。若過去永滅，畢竟不可知；未來未起，不可知；現在無住，不可知。云何諸聖人知三世心？鬼神尚知自他三世，云何佛法行人起斷滅、龜毛兔角見？當知三世心雖無定實，亦可得知。故偈云：「諸佛之所說，雖空亦不斷，相續亦不常，罪福亦不失。」若起斷滅，如盲對色，於佛法中無正觀眼，空無所獲。行者既知心有四相，隨心所起善惡諸念，以無住著智反照觀察也。

> Answer: Your question is incorrect. If the past were permanently ceased, it would be ultimately unknowable; if the future has not arisen, it would be unknowable; if the present does not abide, it would be unknowable. How then could the sages know the mind across the three periods of time? Even ghosts and spirits know their own and others' \[minds across\] the three periods of time; how could a practitioner of the Buddha's Dharma give rise to views of annihilationism, or of turtle's fur and rabbit's horns? One should know that although the mind across the three periods of time has no fixed substantiality, it can still be known. Therefore a gāthā says: 'What the Buddhas teach / although empty, is not annihilated; / continuous, it is also not eternal; / offenses and blessings are not lost.' If one gives rise to \[the view of\] annihilation, it is like a blind person facing colors: one lacks the eye of correct contemplation in the Buddha's Dharma and attains nothing in emptiness. Once the practitioner knows that the mind has four marks, then whatever good or evil thoughts arise according to the mind, one reflects upon and contemplates them with wisdom that does not abide or cling.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.2.52) — 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.1922.1.22) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1911.2.52](https://indike.org/pramana/in.bauddha.taisho.1911.2.52) · Pramāṇa
