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# 釋禪波羅蜜次第法門 2.54

釋禪波羅蜜次第法門 2.54

- **Language:** Classical Chinese

### [2.54](https://indike.org/pramana/in.bauddha.taisho.1916.2.54)

復次，若言現在，現在者，為在內、外、兩中間耶？若言在內，則不待外，內自有故；若言在外，於我無過。復次，外塵無知，豈得有心？既無內、外，豈有中間？若無中間，則無停處。如是觀之，不見相貌，不在方所，當知此心畢竟空寂。既不見心，不見非心，尚無所觀，況有能觀？無能無所，顛倒想斷。既顛倒斷，則無無明及以愛恚。無此三毒，罪從何生？

> Furthermore, if one says it is present: as for the present, is it within, without, or in between the two? If one says it is within, it would not depend on the external, because the internal would exist by itself. If one says it is without, it would have no fault regarding oneself. Furthermore, external sense objects lack awareness; how could they have mind? Since there is neither within nor without, how could there be an in-between? If there is no in-between, then there is no resting place. Contemplating it like this, one does not see its appearance, nor is it in any spatial location; one should know that this mind is ultimately empty and quiescent. Since one does not see mind, nor does one see non-mind, there is not even an object of contemplation, how much less a subject of contemplation? Without subject and without object, inverted thinking is severed. Since inverted thinking is severed, there is no ignorance, nor craving and hatred. Without these three poisons, from where could guilt arise?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.2.54) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1916.2.54](https://indike.org/pramana/in.bauddha.taisho.1916.2.54) · Pramāṇa
