Chinese
净威答言：“而是义者，离凡夫法趣于佛法。” 那罗延言：“佛法有何义？” 净威答言：“不作二是佛法义。” 那罗延言：“善男子！如佛所说，依法不依人。又复说言，有二因缘起于正见。何等为二？因外言声、内善思惟，如是之义即是文字。” 净威答言：“那罗延！依法菩萨不取文字、不取非文字。若得文字是即为义，而是义者是不得义。是故，不依于义，一切诸法都无有义。何以故？一切诸法不可得故，非方不离方，随所住处即处自灭。如佛所说，毕竟灭想是名为义。是故，那罗延！依义者，无法可依、无不可依，若依非依是名为义。” 那罗延言：“善男子！颇有依义即是依于一切法也。” 净威言：“有。那罗延！一切法空、一切法寂。一切法空，依亦如是；一切法寂，依亦如是。如是，那罗延！若依是义即依诸法。” 那罗延言：“净威！若如是者，一切诸法常自是依。” 净威答言：“如是如是！那罗延！一切诸法皆第一义。依第一义者彼得安乐，彼应当求于第一义。若能不起法及非法，不求二、不求不二，是名为圣分别选择，而是选择无作、无不作。若无作、无不作，是名为作，所求、求者义不相违。” 净威力士 现代汉语译本 “趣向何处？” 净威回答说：‘这个意义是指，离开凡夫的法而趋向佛法。’ 那罗延问：‘佛法有什么意义？’ 净威回答说：‘不作二元对立就是佛法的意义。’ 那罗延说：‘善男子！如佛所说，要依法而不依人。又说，有两种因缘产生正见。哪两种呢？因外在的言语声音和内在的善思惟，这样的意义就是文字。’ 净威回答说：‘那罗延！依法修行的菩萨不执着于文字，也不执着于非文字。如果认为得到文字就是得到了意义，那么这个意义就不是真正的意义。因此，不执着于意义，一切诸法都没有固定的意义。为什么呢？因为一切诸法都不可得，既不属于任何一方，也不脱离任何一方，随其所处之处，当下就自行消灭。如佛所说，彻底灭除一切妄想，这才是真正的意义。所以，那罗延！执着于意义，就是既没有可执着的，也没有不可执着的，执着于非执着，这才是真正的意义。’ 那罗延说：‘善男子！有没有一种执着于意义，就是执着于一切法呢？’ 净威说：‘有。那罗延！一切法皆空，一切法皆寂静。一切法空，执着于空也是如此；一切法寂静，执着于寂静也是如此。这样，那罗延！如果执着于这个意义，就是执着于一切法。’ 那罗延说：‘净威！如果这样的话，一切诸法本身就是自己的依靠。’ 净威回答说：‘是的，是的！那罗延！一切诸法都具有第一义谛（paramārtha，最高真理）。执着于第一义谛的人能够得到安乐，他们应当追求第一义谛。如果能够不生起法和非法，不追求二元对立，也不追求非二元对立，这叫做圣者的分别选择，而这种选择是无作、无不作的。如果无作、无不作，这才是真正的作，所求和求者之间没有矛盾。’ 净威力士
English
English version 'Where is the direction?' Jingwei replied, 'This meaning is to depart from the ways of ordinary beings and move towards the Buddha's Dharma.' Narayana asked, 'What is the meaning of the Buddha's Dharma?' Jingwei replied, 'Non-duality is the meaning of the Buddha's Dharma.' Narayana said, 'Good man! As the Buddha said, rely on the Dharma, not on people. It is also said that there are two causes for arising right view. What are the two? External verbal sounds and internal good contemplation. Such meaning is the same as words.' Jingwei replied, 'Narayana! A Bodhisattva who practices according to the Dharma does not cling to words, nor does he cling to non-words. If one thinks that obtaining words is obtaining meaning, then that meaning is not the true meaning. Therefore, not clinging to meaning, all dharmas have no fixed meaning. Why? Because all dharmas are unattainable, neither belonging to any side nor departing from any side. Wherever they are, they extinguish themselves. As the Buddha said, the complete extinction of all delusions is the true meaning. Therefore, Narayana! Clinging to meaning is neither having something to cling to nor not having something to cling to. Clinging to non-clinging is the true meaning.' Narayana said, 'Good man! Is there a way that clinging to meaning is the same as clinging to all dharmas?' Jingwei said, 'Yes. Narayana! All dharmas are empty, all dharmas are tranquil. All dharmas are empty, clinging to emptiness is also like this; all dharmas are tranquil, clinging to tranquility is also like this. Thus, Narayana! If one clings to this meaning, one is clinging to all dharmas.' Narayana said, 'Jingwei! If that is the case, all dharmas are their own reliance.' Jingwei replied, 'Yes, yes! Narayana! All dharmas possess the ultimate truth (paramārtha). Those who cling to the ultimate truth can attain peace and happiness, and they should seek the ultimate truth. If one can avoid arising of dharma and non-dharma, not seek duality, nor seek non-duality, this is called the holy one's discernment, and this discernment is non-doing and non-not-doing. If there is non-doing and non-not-doing, this is the true doing, and there is no contradiction between what is sought and the seeker.' Jingwei, the mighty warrior --------------------------------------------------------------------------------
Chinese
说是法时，五百比丘不受诸法，漏尽心得解脱；八千天子远离尘垢，得法眼净。 尔时，那罗延菩萨语净威力士：“如佛所说，依义不依文，然此众生不解是义，行于二行，是不解文亦不解义。为是不解，故说依义不依于文。依文、依义，是义出过于诸文字。 “善男子！如佛所说，有二因缘能生正见。谓彼有人不闻正法，调伏法中，以少缘故，便生欢喜，言我出生死，彼是增上慢。 “本是增上慢，为劝是人令勤修行，彼闻法已，即便修行趣于正道。是故，佛说：‘闻已得知法、闻已不作恶、闻已离无利、闻已得涅槃。’” 那罗延言：“云何比丘念法相应？” 净威答言：“无相应、无不相应，若能如是，念法相应。” 那罗延言：“彼修行者是语相应。” “复次，那罗延！若有比丘与念法相应，则不起瞋、不起憍慢，是名正思惟。 “若有观察说法去来现在，若解所说，为断故说、为解故说、为修故说，不得过去世之所作、不得未来世之所作、不得现在世之所作，是正修行。 “若正观一切法性常灭，是名正修思惟所见；若见一切法性常寂，是名修正思惟所见；若正观一切法性常定，是名修正思惟所见；若正观诸法毕竟不生，是名修正思惟所见；若 现代汉语译本：当佛陀宣讲佛法时，五百位比丘因为不执着于任何法，断尽了烦恼，心得到解脱；八千位天人远离了尘世的污垢，获得了清净的法眼。 那时，那罗延菩萨（Narayan Bodhisattva）对净威力士（Pure Power Warrior）说：‘正如佛陀所说，应当依循佛法的意义，而不是执着于文字。然而，这些众生不理解这个道理，他们的行为偏离了正道，既不理解文字的表面含义，也不理解文字背后的深层意义。正因为他们不理解，所以佛陀才说要依循意义，而不是执着于文字。依循文字或依循意义，其真正的含义都超越了文字本身。’ ‘善男子！正如佛陀所说，有两种因缘能够产生正确的见解。一种是，有些人没有听闻过正法，在调伏烦恼的修行中，因为一些微小的缘由就感到欢喜，并声称自己已经脱离了生死轮回，这些人是增上慢者（自以为是的人）。’ ‘他们原本就是增上慢者，为了劝导这些人精进修行，当他们听闻佛法后，就会开始修行，走向正道。因此，佛陀说：‘听闻佛法后就能了解佛法，听闻佛法后就不会作恶，听闻佛法后就能远离无益之事，听闻佛法后就能证得涅槃（Nirvana）。’’ 那罗延菩萨问：‘比丘如何才能做到与佛法相应呢？’ 净威力士回答说：‘既没有相应，也没有不相应。如果能够这样理解，就是与佛法相应。’ 那罗延菩萨说：‘修行者这样说是与佛法相应的。’ ‘此外，那罗延！如果比丘能够与念法相应，就不会生起嗔恨，也不会生起骄慢，这被称为正思惟（Right Thought）。’ ‘如果有人观察佛法在过去、现在和未来的宣讲，如果理解佛法是为了断除烦恼而说，为了解脱而说，为了修行而说，就不会执着于过去世所做的事情，也不会执着于未来世所做的事情，也不会执着于现在世所做的事情，这就是正修行。’ ‘如果正确地观察一切法的本性是常灭的，这被称为修正思惟所见；如果看到一切法的本性是常寂的，这被称为修正思惟所见；如果正确地观察一切法的本性是常定的，这被称为修正思惟所见；如果正确地观察诸法毕竟不生，这被称为修正思惟所见；如果’
English
English version: When the Buddha was expounding the Dharma, five hundred Bhikkhus, not clinging to any Dharma, exhausted their outflows and their minds were liberated; eight thousand Devas, being far from the defilements of the world, attained the pure Dharma eye. At that time, Narayan Bodhisattva said to Pure Power Warrior: 'As the Buddha said, one should rely on the meaning, not on the words. However, these beings do not understand this meaning, and their actions deviate from the right path, neither understanding the literal meaning of the words nor the deeper meaning behind them. Because they do not understand, the Buddha said to rely on the meaning, not on the words. Relying on the words or relying on the meaning, the true meaning transcends the words themselves.' 'Good man! As the Buddha said, there are two causes and conditions that can give rise to right view. One is that some people have not heard the true Dharma, and in the practice of subduing afflictions, they feel joy for some minor reason and claim that they have escaped the cycle of birth and death. These people are arrogant (those who think too highly of themselves).' 'They were originally arrogant, and in order to encourage these people to diligently practice, when they hear the Dharma, they will begin to practice and walk the right path. Therefore, the Buddha said: 'Having heard the Dharma, one knows the Dharma; having heard the Dharma, one does not do evil; having heard the Dharma, one is far from what is unprofitable; having heard the Dharma, one attains Nirvana.'' Narayan Bodhisattva asked: 'How can a Bhikkhu be in accordance with the Dharma?' Pure Power Warrior replied: 'There is neither accordance nor non-accordance. If one can understand this, one is in accordance with the Dharma.' Narayan Bodhisattva said: 'A practitioner who speaks like this is in accordance with the Dharma.' 'Furthermore, Narayan! If a Bhikkhu is in accordance with mindfulness of the Dharma, he will not give rise to anger, nor will he give rise to arrogance. This is called Right Thought.' 'If one observes the Dharma being expounded in the past, present, and future, and if one understands that the Dharma is spoken to eliminate afflictions, to liberate, and to practice, one will not cling to what was done in the past, nor will one cling to what will be done in the future, nor will one cling to what is being done in the present. This is right practice.' 'If one correctly observes that the nature of all Dharmas is constantly ceasing, this is called the view of right contemplation; if one sees that the nature of all Dharmas is constantly tranquil, this is called the view of right contemplation; if one correctly observes that the nature of all Dharmas is constantly stable, this is called the view of right contemplation; if one correctly observes that all Dharmas ultimately do not arise, this is called the view of right contemplation; if' --------------------------------------------------------------------------------
Chinese
正观一切法实无常，是名修正思惟所见；若正观一切法无常灭，是名修正思惟所见。 “若彼见者及以所见，都不可见、如如见、如不见，如是名为说示思惟。” 是时，世尊赞净威力士：“善哉，善哉！善男子！汝之所说如是相应。若能如是，则于诸法无有愚痴；如是修行则无有障。正修行者，无缚、无解。何以故？正思惟者，于一切法无断、无趣。 “若如是者，名为正见见一切法，如是正见。云何正见？谓不见法。所言见者，是说无生不实之言，语不实者说无生名。 “如我所说，诸法无生，以慧初见，若至正位名为正见。若如是见名至正位。以何因缘名为正位？我与无我二俱平等，如无我等诸法等起，是名正位。” 集一切福德经卷中 大正藏第 12 册 No. 0382 集一切福德三昧经 集一切福德三昧经卷下 姚秦三藏鸠摩罗什译 尔时，那罗延菩萨即白佛言：“希有世尊！希有善逝！诸法如是性常寂灭，菩萨摩诃萨能听是法、能知是法、能信是法，不中涅槃。” 佛告那罗延：“菩萨方便力能如是。若菩萨成就善方便者，于念念中能得四法。何等四？谓大慈、大悲、知一切智、佛出于世不断法种。 “如是四法修行诸法，知 现代汉语译本：正确地观察一切法实际上是无常的，这被称为修正思惟所见；如果正确地观察一切法是无常且会灭的，这也被称为修正思惟所见。 ‘如果观察者和被观察的对象，都不可见，如实地见，如同不见，这样就称为显示思惟。’ 这时，世尊赞叹净威力士说：‘好啊，好啊！善男子！你所说的与此相应。如果能够这样，那么对于诸法就不会有愚痴；这样修行就不会有障碍。正确修行的人，没有束缚，也没有解脱。为什么呢？因为正确思惟的人，对于一切法没有断灭，也没有趋向。’ ‘如果能够这样，就称为正见，见到一切法，这就是正见。什么是正见呢？就是不见法。所说的见，是说无生不实的言语，说不实的话就称为无生。’ ‘正如我所说，诸法无生，以智慧初见，如果达到正位就称为正见。如果这样见就称为达到正位。以什么因缘称为正位呢？我与无我两者都是平等的，如同无我一样，诸法平等生起，这就是正位。’ 《集一切福德经》卷中 大正藏第 12 册 No. 0382 《集一切福德三昧经》 《集一切福德三昧经》卷下 姚秦三藏鸠摩罗什译 这时，那罗延菩萨（Narayana Bodhisattva）即对佛说：‘稀有啊，世尊！稀有啊，善逝！诸法是这样，其自性常寂灭，菩萨摩诃萨（Bodhisattva Mahasattva）能够听闻此法、能够了解此法、能够相信此法，不会进入涅槃（Nirvana）。’ 佛告诉那罗延：‘菩萨的方便力能够这样。如果菩萨成就了善巧方便，在每一个念头中都能得到四种法。是哪四种呢？就是大慈（Maha-maitri）、大悲（Maha-karuna）、知一切智（Sarvajnata）、佛陀出现于世间不断绝法种。’ ‘像这样四种法修行诸法，知道’
English
English version: To correctly observe that all dharmas (phenomena) are in reality impermanent, this is called correct contemplation and view; if one correctly observes that all dharmas are impermanent and cease, this is also called correct contemplation and view. 'If the observer and the observed are both not seen, seen as they truly are, as if not seen, this is called showing contemplation.' At that time, the World Honored One praised Pure Power Warrior: 'Excellent, excellent! Good man! What you have said is in accordance with this. If one can be like this, then there will be no ignorance regarding all dharmas; if one cultivates like this, there will be no obstacles. One who cultivates correctly has no bondage and no liberation. Why? Because one who contemplates correctly has no cessation and no inclination towards any dharma.' 'If it is like this, it is called right view, seeing all dharmas, this is right view. What is right view? It is not seeing dharmas. What is called seeing is speaking of the unreal words of non-arising, speaking unreal words is called non-arising.' 'As I have said, all dharmas are non-arising, initially seen with wisdom, if one reaches the right position, it is called right view. If one sees like this, it is called reaching the right position. For what reason is it called the right position? The self and non-self are both equal, like non-self, all dharmas arise equally, this is the right position.' Chapter Middle of the Sutra of Gathering All Merits Taisho Tripitaka Volume 12 No. 0382 Sutra of Samadhi of Gathering All Merits Chapter Lower of the Sutra of Samadhi of Gathering All Merits Translated by Kumarajiva of the Yao Qin Dynasty At that time, Narayana Bodhisattva then said to the Buddha: 'Rare, World Honored One! Rare, Well-Gone One! Dharmas are like this, their nature is always tranquil and extinguished, Bodhisattva Mahasattvas who can hear this Dharma, can understand this Dharma, can believe this Dharma, will not enter Nirvana.' The Buddha told Narayana: 'The power of the Bodhisattva's skillful means can be like this. If a Bodhisattva achieves skillful means, in every thought, they can obtain four dharmas. What are the four? They are great loving-kindness (Maha-maitri), great compassion (Maha-karuna), knowing all wisdom (Sarvajnata), and the Buddha appearing in the world without ceasing the lineage of the Dharma.' 'Like these four dharmas, cultivating all dharmas, knowing' --------------------------------------------------------------------------------