English
English version: Following and cultivating the path of equanimity. Abandoning attachment, not differentiating between thoughts of the past, present, and future, one cannot attain the meaning of the Way. Why is this? Because one must equally dedicate oneself to all practices, universally increasing wisdom, so that poison, fire, and weapons cannot harm the body. Completely abandoning all realms, reaching the Buddha-land, not departing from all paths and establishing a state of no coming and going, wherever the path goes, it promotes great peace, therefore it is said that the Bodhisattva's path of practice has no dwelling place. Why is this? Because the Buddha-way is empty, therefore there is nowhere to dwell. Because there is no dwelling, weapons cannot harm the body, there is nothing that can harm, this is called attaining peace. Reaching this state of practice, it is neither learning nor non-learning, nor is it the goal sought. Not clinging to sages and saints, the mind has never yearned for them. For this reason, weapons cannot harm, the body cannot be shaken. All paths follow emptiness, discerning the wisdom of emptiness, weapons cannot harm. Using great compassion, enabling sentient beings to attain a state of tranquility, reaching a state of serenity. Promoting giving is not for pity, but to abandon anger. Those who practice compassion can awaken wisdom, using compassion to teach the world, achieving great compassion. Not clinging to the notion of self and others, their compassion is complete and perfect, weapons cannot harm. Regarding the desire realm, the form realm (**meaning the material world**), and the formless realm (**meaning the non-material world**), regarding the Dharma realm, the realm of equality, the path has no distinctions. Not arising with thoughts of recognition, without anger, away from frivolous talk, silent and without sound. The Dharma realm is like this, liberating all that exists, the Bodhisattva's practice should be focused and dedicated. Wherever all sounds reach, the Dharma has no attachment, not dwelling on beginning or end. What sentient beings pursue is only sound, those who understand the teaching and transformation, have the concept of existence and non-existence in their words. Because of abandoning the concept of self, liberating all sounds, transcending equality and wrong views, one can attain this teaching. Understanding all dharmas, they are just sounds, and no dharma is attained, no one is liberated. This is called the eight equalities. Never clinging to all sounds. The Buddha then spoke in verse: 'Because of dwelling in the eight equalities, reaching the eight gates of liberation, Not clinging to the eight realms, this is called the eight equalities. Transcending the eight paths of ordinary beings, attaining dwelling in the right path, Not clinging to the wisdom in between, this is called...'
Chinese
为八等。 超度俗夫行， 得住于佛道， 于是无所获， 是谓为八等。 远离众邪见， 遵修于正见， 获致平等道， 是谓为八等。 以除于贪己， 而立正圣道， 逮致得佛身， 是谓为八等。 弃捐众生想， 常志修佛行， 平均吾我人， 是谓为八等。 得越众生想， 住于无所处， 诸法尽逝过， 是谓为八等。 捐离于俗法， 奉修圣正教， 而致寂然义， 是谓为八等。 所去为俗法， 佛道亦如是， 于此法无得， 是谓为八等。 言有一本耳， 无有二元际， 蠲除如此念， 是谓为八等。 不处于中间， 无志断着行， 道慧如平一， 是谓为八等。 不得过去心， 当来亦如是， 平夷于现在， 是谓为八等。 始无心所由， 其发道意者， 此心不可获， 何缘如致道？ 以入无所著， 如圣无可获， 以故刀与毒， 莫能危之者。 脱离于五道， 众相之所由， 具足于往返， 是故谓无欺。 道舍不周旋， 所言音声耳， 弃除诸响着， 是故不自欺。 不得其所由， 从来亦如斯， 去来惟音身， 但劝于学者。 安化故有言， 其安亦复空， 现代汉语译本 为八种平等境界。 超越凡夫俗子的行为，得以安住于佛道，于此无所得，这被称为八种平等境界。 远离各种邪见，遵循并修习正见，获得平等之道，这被称为八种平等境界。 去除贪恋自我的执着，建立正确的圣道，最终证得佛身，这被称为八种平等境界。 舍弃对众生的分别念，常立志修习佛行，平等看待自我、他人和众生，这被称为八种平等境界。 超越对众生的执着，安住于无所执着的状态，一切法都已逝去，这被称为八种平等境界。 舍弃世俗的法，奉行修习圣者的正教，从而达到寂静的真谛，这被称为八种平等境界。 所舍弃的是世俗的法，佛道也是如此，于此法无所得，这被称为八种平等境界。 所说的是唯一的真理，没有二元的对立，去除这样的念头，这被称为八种平等境界。 不处于中间状态，没有断灭或执着的行为，道与智慧如同一体，这被称为八种平等境界。 不执着于过去的心，对未来的心也是如此，平等看待现在的心，这被称为八种平等境界。 最初没有心所由来的地方，那些发起道心的人，此心不可得，又如何能因此而证得道呢？ 因为进入无所执着的状态，如同圣者无可获得，因此刀和毒都不能伤害他。 脱离五道轮回，以及各种现象的由来，具足往返的能力，因此被称为不虚妄。 道舍不循环往复，所说的只是音声而已，舍弃对声音的执着，因此不自欺。 不得其所由，从来都是如此，去来都只是音声的显现，只是为了劝勉学习者。 为了安抚教化才说有，而其安抚的本质也是空性的。
English
English version These are the eight equalities. Transcending the actions of ordinary people, one dwells in the Buddha's path, and in this there is nothing to be gained; this is called the eight equalities. Distancing oneself from all wrong views, following and practicing right views, attaining the path of equality; this is called the eight equalities. Eliminating the attachment to self-greed, establishing the correct holy path, and ultimately attaining the Buddha's body; this is called the eight equalities. Abandoning the concept of sentient beings, constantly aspiring to practice the Buddha's actions, and viewing self, others, and all beings equally; this is called the eight equalities. Transcending the attachment to sentient beings, dwelling in a state of non-attachment, where all dharmas have passed away; this is called the eight equalities. Abandoning worldly dharmas, practicing the holy teachings of the sages, thereby attaining the meaning of tranquility; this is called the eight equalities. What is abandoned are worldly dharmas, and the Buddha's path is also like this; in this dharma, there is nothing to be gained; this is called the eight equalities. What is spoken of is the one truth, there is no duality, and eliminating such thoughts; this is called the eight equalities. Not dwelling in the middle, without the actions of annihilation or attachment, the path and wisdom are like one; this is called the eight equalities. Not being attached to the past mind, and the same is true for the future mind, viewing the present mind equally; this is called the eight equalities. Initially, there is no place from which the mind arises, and those who generate the aspiration for the path, this mind cannot be obtained, so how can one attain the path through it? Because one enters a state of non-attachment, like a sage who has nothing to obtain, therefore, neither sword nor poison can harm him. Escaping the cycle of the five paths, and the origin of all phenomena, possessing the ability to go and return, therefore, it is called non-deceptive. The path does not revolve, what is spoken is just sound, abandoning the attachment to sound, therefore, one does not deceive oneself. Its origin cannot be obtained, it has always been like this, coming and going are just manifestations of sound, only to encourage the learners. It is said to exist for the sake of pacification and teaching, but the essence of that pacification is also emptiness.
Chinese
以应如此学， 故能不自欺。 菩萨所玩习， 了学如此慧， 一切无所断， 是谓不自欺。 彼不自贪己， 设有利刀刃， 不能加害身， 莫有动摇者。 普慈于一切， 乐道之大哀， 捐除恚害心， 利刀莫能加。 设有欲害者， 自计身空无， 而致获佛道， 刀则何缘伤？ 逮得澹然句， 弃除诸恶道， 一切殃尽灭， 刀刃不能害。 成就于明慧， 圣达无所乏， 显耀逮佛道， 以故刀不害。 欲界及色界、 无色为三界， 等同斯三界， 是故不自欺。 等种成正觉， 不见名别异， 无阴岂所净， 清净远调戏。 入斯平等迹， 故曰为菩萨， 若着音声者， 无离于五道。 虽言至法界， 讲其无所去， 以逮不住忍， 谓之为八等。 分别诸响应， 讲说寂然法， 无念非有名， 故谓为八等。 除释一切音， 而得无声界， 不着一切响， 是谓为八等。 因声解诸法， 一切法自然， 诸法无有名， 不见有度者。 阿难！我是故， 赞扬正八等， 义响而趣斯， 是亦无所获。” 佛告阿难：“如来、至真、等正觉叹美菩萨演八等声，斯议所趣权慧 现代汉语译本 应如此学习，才能不自欺。菩萨所修习的，是通达如此智慧，一切都不执着断灭，这叫做不自欺。他们不贪恋自己，即使有利刀加身，也不能伤害他们，没有任何动摇。他们对一切众生都充满慈悲，乐于奉行佛道的大悲心，去除嗔恨和伤害之心，利刀就不能加害他们。即使有人想加害他们，他们也认为自身是空无的，从而获得佛道，刀又怎么能伤害他们呢？他们达到寂静的境界，舍弃一切恶道，一切灾祸都消灭，刀刃不能伤害他们。他们成就了明慧，圣达无所欠缺，显耀地达到佛道，因此刀不能伤害他们。欲界、色界（指物质存在的境界）、无色界（指没有物质存在的境界）为三界，平等看待这三界，所以不自欺。平等地成就正觉，不见名称的差别，没有五阴（指构成个体的五种要素）又有什么需要净化呢？清净远离戏论。进入这种平等的境界，所以称为菩萨。如果执着于音声，就无法脱离五道（指众生轮回的六个去处，此处省略阿修罗道）。虽然口说到达法界，讲说无所去，因为达到不住忍（指安住于无生法忍），所以称为八等。分别各种声音的响应，讲说寂静的法，无念而非有名相，所以称为八等。去除一切声音的执着，而得到无声的境界，不执着一切声音，这称为八等。通过声音理解诸法，一切法都是自然的，诸法没有名称，不见有被度化的众生。阿难！我因此赞扬正八等，通过义理的音声而趋向此境界，这也是无所得的。” 佛告诉阿难：‘如来、至真、等正觉赞美菩萨演说八等声，这种议论所趋向的是权巧的智慧。’
English
English version One should learn in this way, so as not to deceive oneself. What Bodhisattvas practice is to understand such wisdom, not clinging to the cutting off of anything, this is called not deceiving oneself. They do not covet themselves, even if a sharp knife is applied to their body, it cannot harm them, and there is no wavering. They are filled with compassion for all beings, delighting in the great compassion of the Buddha's path, removing hatred and the intention to harm, so a sharp knife cannot harm them. Even if someone wants to harm them, they consider themselves empty, thereby attaining Buddhahood, how can a knife harm them? They reach a state of tranquility, abandoning all evil paths, all calamities are extinguished, and a knife cannot harm them. They have achieved clear wisdom, are perfectly enlightened, and gloriously attain Buddhahood, therefore a knife cannot harm them. The desire realm, the form realm (referring to the realm of material existence), and the formless realm (referring to the realm without material existence) are the three realms. They view these three realms equally, therefore they do not deceive themselves. They equally attain perfect enlightenment, seeing no difference in names, without the five aggregates (referring to the five elements that constitute an individual), what is there to purify? They are pure and far from delusion. Entering this state of equality, they are therefore called Bodhisattvas. If one clings to sounds, one cannot escape the five paths (referring to the six realms of reincarnation, here omitting the Asura realm). Although they speak of reaching the Dharma realm, saying there is nowhere to go, because they have attained the patience of non-abiding (referring to abiding in the patience of non-arising), they are called the eight equalities. They discern the responses of various sounds, speaking of the silent Dharma, without thought and yet not without name, therefore they are called the eight equalities. They remove all attachment to sounds, and attain the realm of no sound, not clinging to any sound, this is called the eight equalities. Through sound, they understand all dharmas, all dharmas are natural, dharmas have no names, and they do not see any beings being liberated. Ananda! Therefore, I praise the eight equalities, through the sound of meaning they approach this state, and this is also without attainment. The Buddha said to Ananda: 'The Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, praises the Bodhisattvas who expound the eight equalities of sound, and this discourse is directed towards skillful wisdom.' -------------------------------------------------------------------------------- 方便也。” 阿惟越致遮经道迹品第五