English
English version The one who observes the stillness of the world is called courageous, and so is the one who knows the true nature of all dharmas (phenomena). Even while enjoying the pleasures of the five desires, one should practice, not becoming attached, and thus liberate sentient beings. In reality, there are no such things as sentient beings or lifespans. The World Honored One (Buddha), with compassion, arises with loving-kindness. He diligently practices, undergoing various austerities, and even without sentient beings, he strives to benefit them. It's like using an empty scroll to entice a child, deceiving his mind to create attachment. Then, opening the hand to show the empty scroll, the child immediately cries loudly. The wisdom of the World Honored One (Buddha) is inconceivable. Regarding the true nature of all dharmas, his awakening is pure. He has understood the principle of being apart from emptiness and non-existence, yet he can still manifest in the world. In my teachings, renouncing the household life is joyful, abandoning worldly attire. Afterwards, one will attain the most supreme fruit, as spoken by the person of great compassion. Having already renounced the household life and worldly affairs, and hearing that one will attain various fruits, observing the true nature of all dharmas, there is actually no fruit to be attained. Having understood that there is no fruit to be attained in all dharmas, one instead experiences something unprecedented. How wonderful, the person of great compassion, the lion among men, who is skilled in deeply understanding the true nature of all dharmas. All dharmas are like empty space, and countless names can be established for them. This is called the roots, meditation, liberation, and also called the powers, the seven factors of enlightenment (seven aspects of awakening). The roots (eye, ear, nose, tongue, body, mind) have no phenomena of arising or ceasing, and the powers of awakening are also the same. They are not material forms, not graspable, but are manifested in the world through the power of wisdom. I say that sentient beings have something to attain, but this is a manifestation of being apart from the nature of all dharmas. If someone thinks they have attained something, they cannot be called to have attained the fruit of a Shramana (practitioner). If dharmas have neither arising nor ceasing, then who can attain anything within them? Saying that sentient beings attain something is actually non-attainment. Being able to awaken to this principle is called attainment. Sentient beings attaining a fruit is called the most supreme. I say that sentient beings are not truly sentient beings. There has never been anyone who has truly attained sentient beings, so there should be no thought of attaining a fruit. It is like a fertile field without seeds, in which nothing should grow. -------------------------------------------------------------------------------- 牙， 如是众生不可得， 云何当有逮寂静？ 一切众生性寂静， 未曾有得其根本， 若有能观此法者， 我说永寂无有余。 过去诸佛百千万， 度诸众生无有尽， 而此众生无真实， 究竟寂静更不生。 一切诸法皆灭相， 未曾能有得生者， 若有能观如是法， 彼人不著于三界。 我说诸道无障碍， 能离诸着甚可乐， 于百千劫甚难得， 乃从往昔然灯佛， 能起最胜无生忍， 永断障碍无有余， 得清净念以为命， 永离一切诸非见。 彼无恶趣常安乐， 勇猛能知无碍法， 不着诸行得解脱， 于百千劫不生畏， 能得诸辩亦不难， 无边百千陀罗尼， 解陀罗尼诸义趣， 速能觉知无碍法。”
Chinese
说是偈已，二百比丘增上慢者，不受诸法心得解脱；六十(丹云六千)菩萨得无生忍。 尔时，优波离白佛言：“世尊！当何名斯经，云何奉持？” 佛告优波离：“此经名为‘决定比尼’，亦名‘坏一切心识’，当奉持之。” 尔时，优波离、文殊师利，一切大会，诸天、世人、阿修罗等，闻佛所说，皆大欢喜，为佛作礼。 佛说决定毗尼经 现代汉语译本 牙（ya）， 如果众生是不可得的，又怎么会有达到寂静的可能呢？ 一切众生的本性都是寂静的，从未有谁真正得到过它的根本。 如果有人能够观察到这个真理，我说他将永远寂灭，不再有任何残留。 过去无数的佛陀度化了无尽的众生， 但这些众生并非真实存在，最终都会归于寂静，不再轮回。 一切诸法都具有灭亡的特性，从未有谁真正能够产生。 如果有人能够观察到这样的真理，他就不会执着于三界（欲界、色界、无色界）。 我说，通往解脱的道路没有障碍，能够远离一切执着，非常令人喜悦。 在无数劫中都难以获得，从过去燃灯佛（Dipamkara Buddha）时代开始， 能够生起最殊胜的无生法忍（anutpattika-dharma-ksanti），永远断除一切障碍，不再有任何残留。 以清净的念头作为生命，永远远离一切错误的见解。 他们不会堕入恶道，永远安乐，勇猛地了知无碍的真理。 不执着于任何行为，获得解脱，在无数劫中都不会感到恐惧。 能够轻易获得各种辩才，拥有无边无量的陀罗尼（dharani，总持）， 理解陀罗尼的各种含义和旨趣，迅速觉悟无碍的真理。 说完这偈颂后，二百位增上慢（adhimana）的比丘，因为不接受这些教法，他们的心没有得到解脱；六十位（或六千位）菩萨证得了无生法忍。 这时，优波离（Upali）向佛陀说道：‘世尊！这部经应该叫什么名字？我们应该如何奉持？’ 佛陀告诉优波离：‘这部经名为《决定比尼》（Vinaya-viniscaya），也名为《坏一切心识》，你们应当奉持它。’ 当时，优波离、文殊师利（Manjusri），以及所有在场的大众，包括诸天、世人、阿修罗（Asura）等，听闻佛陀所说，都非常欢喜，向佛陀顶礼。 佛说《决定毗尼经》
English
English version Ya, If sentient beings are unattainable, how can there be the attainment of quiescence? The nature of all sentient beings is quiescent; no one has ever truly attained its root. If one can observe this Dharma, I say they will be eternally extinguished, with nothing remaining. The past Buddhas, by the hundreds of millions, have liberated countless sentient beings without end, Yet these sentient beings are not real; they ultimately return to quiescence and are not reborn. All dharmas have the characteristic of extinction; no one has ever truly been able to arise. If one can observe such a Dharma, they will not be attached to the three realms (desire realm, form realm, formless realm). I say that the path to liberation is without obstacles, able to be free from all attachments, and is very delightful. It is difficult to obtain in hundreds of thousands of kalpas, and from the time of the past Dipamkara Buddha, One can give rise to the most supreme non-arising forbearance (anutpattika-dharma-ksanti), forever cutting off all obstacles, with nothing remaining. Taking pure thought as life, forever free from all wrong views. They will not fall into evil realms, always in bliss, bravely knowing the unobstructed Dharma. Not attached to any actions, attaining liberation, they will not feel fear in hundreds of thousands of kalpas. They can easily obtain various eloquence, possessing boundless hundreds of thousands of dharanis (mantras), Understanding the various meanings and purposes of dharanis, quickly awakening to the unobstructed Dharma. After speaking this verse, two hundred monks with excessive pride (adhimana), because they did not accept these teachings, their minds did not attain liberation; sixty (or six thousand) Bodhisattvas attained the non-arising forbearance. At that time, Upali said to the Buddha: 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Upali: 'This sutra is called 'Vinaya-viniscaya' (Decision on the Vinaya), also called 'Destroying All Consciousness,' you should uphold it.' At that time, Upali, Manjusri, and all the assembly present, including gods, humans, Asuras, etc., hearing what the Buddha said, were all very joyful and bowed to the Buddha. The Buddha Speaks the Sutra of Decision on the Vinaya --------------------------------------------------------------------------------