English
English version The Buddha said: 'Bhikkhus! If the mind does not dwell on any person, does not dwell on any dharma, and neither considers it safe nor dangerous, this is how a bhikkhu maintains himself.' Neta-hara asked the Buddha: 'Now, Tathagata (the Thus-Gone One), for whom do you expound the Tathagata-mudra (the seal of the Thus-Gone One)?' The Buddha said: 'It is expounded for those who wish to learn the mudra.' 'What is a learner?' The Buddha said: 'It is expounded because of the maha-samghasamgraha (great community), without dwelling on what is in between, seeking nothing at all; this is the Tathagata-mudra. Those who have thoughts and actions are therefore not the mudra; such people are arrogant and despise others. Those who are stingy, greedy, and jealous should not be the mudra. Those who are flattering, shameless, and lying should not be the mudra. Those who do not love the community, who want to possess things alone, who delight in evil, who are not happy when others are at peace, their thoughts are called "existence." Those who are double-minded, who think there is no difference between good and evil, who are far from the profound Dharma, who think of improper things, who seek profit and harm others. If (someone) seeks alms bowls, coarse cloth, beds, medicine for sickness, or seeks food, departs from karamita (giving), associates with evil teachers, has no merit in the fundamental Buddha, and is always fearful of the fundamental reality. Wanting to fight each other in worldly affairs, seeking only fame, without real achievement; delighting in the five desires, hoping to gain something from what they do, because of this, they cannot have a compassionate mind in the quiet solitude of the mountains, are far from compassion and are always in the realm of Mara (demon). Those who are far from faith in the Buddha's precepts, their actions do not follow the Dharma's teachings, they always like a scattered mind, an unpeaceful mind, their mind is mad, their mind is multifaceted, therefore, they are far from a good mind, far from a subtle mind, far from an exhaustive mind. Only thinking of the Buddha's physical body, only wanting to see the Dharma, only wanting to see the Sangha (community of monks), far from the merits of the panca-skandha (five aggregates), far from the merits of the catvari-mahabhuta (four great elements), far from the merits of the sad-ayatana (six sense bases), far from the merits of the dvadasanga-pratityasamutpada (twelve links of dependent origination), far from the merits of thinking of all people, those who have such thoughts should not' --------------------------------------------------------------------------------
Chinese
萨阿竭署，其有不谀谄常质朴，念诸深法。” 佛语奈吒和罗：“其有心如是者，已应怛萨阿竭署；其有叹歌佛者，已有念一切佛故，欲学怛萨阿竭事故；其有学者不学者，怛萨阿竭悉知观视。佛意者，若在城郭丘聚县邑有所见，怛萨阿竭署悉见之。” 佛语奈吒和罗：“若能知怛萨阿竭署不？” 奈吒和罗言：“当从佛闻、当从佛听，何能身自知之？唯佛说之，愿乐欲闻，以比丘当持。” 佛言：“善哉！善哉！如赖吒和罗所说。” 佛言：“其余凡意者，不能知怛萨阿竭署，而不作怛萨阿竭道地者，而不能知怛萨阿竭署，不可尽极数，是故名曰署。不可观视！不可观视！是故名怛萨阿竭署；其欲知怛萨阿竭署者，以不爱惜身寿命一切，等心于一切人，一切诸虚饰之事不在其中。其有二心者不与共同，其欲学怛萨阿竭署者，当作是学。” 奈吒和罗白佛：“于是会中，乃有学怛萨阿竭署者不？” 曰：“有文殊尸利菩萨耶！” 佛复语奈吒和罗：“譬如人到大海，名珍宝摩尼处，其价不可计数；其人于珍宝中住，而不知摩尼珠价。若有一人，谓其住宝中者：‘今在是中，宁知摩尼处不？’其人反言不晓。所以者何？其人不知摩尼珠故。今奈吒和罗在名宝中而不知 现代汉语译本：萨阿竭署（萨阿竭署，意义不明），那些不谄媚奉承，常常保持质朴的人，心中想着各种深刻的佛法。 佛对奈吒和罗（奈吒和罗，意义不明）说：‘那些心像这样的人，已经应该被称作怛萨阿竭署（怛萨阿竭署，意义不明）；那些赞叹歌颂佛的人，因为他们心中想着一切佛，所以想要学习怛萨阿竭署的事迹；那些学习或不学习的人，怛萨阿竭都全部知晓并观察着。佛的意思是，无论在城郭、村落、县邑等地方所发生的事情，怛萨阿竭署全部都能看见。’ 佛对奈吒和罗说：‘你能够了解怛萨阿竭署吗？’ 奈吒和罗说：‘我只能从佛那里听闻，从佛那里学习，怎么能自己了解呢？只有佛才能说清楚，我愿意听闻，以便比丘们能够记住。’ 佛说：‘好啊！好啊！正如赖吒和罗（赖吒和罗，意义不明）所说。’ 佛说：‘那些心怀凡俗想法的人，不能了解怛萨阿竭署，不修习怛萨阿竭的道业，就不能了解怛萨阿竭署，因为怛萨阿竭署是无法穷尽和计数的，所以才被称为署。不可观察！不可观察！所以才被称为怛萨阿竭署；那些想要了解怛萨阿竭署的人，应该不爱惜自己的身体寿命，平等对待一切人，心中没有任何虚假伪饰。对于心怀二意的人，不要与他们交往。想要学习怛萨阿竭署的人，应当这样学习。’ 奈吒和罗问佛：‘在这个集会中，有学习怛萨阿竭署的人吗？’ 佛回答说：‘有文殊尸利菩萨（Manjushri Bodhisattva）！’ 佛又对奈吒和罗说：‘譬如一个人到了大海，到了名叫珍宝摩尼（precious Mani）的地方，那里的价值不可计数；这个人住在珍宝之中，却不知道摩尼珠的价值。如果有一个人问这个住在宝物中的人：‘你现在住在这里，难道知道摩尼珠在哪里吗？’那个人反而说不知道。为什么呢？因为这个人不认识摩尼珠。现在奈吒和罗你住在名叫宝的地方，却不知道……’
English
English version: 'Sa Ajae Shu (Sa Ajae Shu, meaning unknown), those who are not flattering and always maintain simplicity, thinking of various profound Dharmas.' The Buddha said to Nai Zha He Luo (Nai Zha He Luo, meaning unknown): 'Those whose hearts are like this should already be called Da Sa Ajae Shu (Da Sa Ajae Shu, meaning unknown); those who praise and sing the praises of the Buddha, because they think of all Buddhas in their hearts, want to learn the deeds of Da Sa Ajae Shu; those who learn or do not learn, Da Sa Ajae all know and observe. The Buddha's meaning is that whatever happens in cities, villages, counties, and towns, Da Sa Ajae Shu can see everything.' The Buddha said to Nai Zha He Luo: 'Can you understand Da Sa Ajae Shu?' Nai Zha He Luo said: 'I can only hear from the Buddha, learn from the Buddha, how can I understand it myself? Only the Buddha can explain it clearly, I am willing to hear it, so that the Bhikkhus can remember it.' The Buddha said: 'Good! Good! As Lai Zha He Luo (Lai Zha He Luo, meaning unknown) said.' The Buddha said: 'Those who have ordinary thoughts cannot understand Da Sa Ajae Shu, and those who do not cultivate the path of Da Sa Ajae cannot understand Da Sa Ajae Shu, because Da Sa Ajae Shu is inexhaustible and uncountable, so it is called Shu. It cannot be observed! It cannot be observed! That is why it is called Da Sa Ajae Shu; those who want to understand Da Sa Ajae Shu should not cherish their own body and life, treat everyone equally, and have no false pretenses in their hearts. Do not associate with those who have two minds. Those who want to learn Da Sa Ajae Shu should learn in this way.' Nai Zha He Luo asked the Buddha: 'In this gathering, are there people who are learning Da Sa Ajae Shu?' The Buddha replied: 'There is Manjushri Bodhisattva!' The Buddha said again to Nai Zha He Luo: 'For example, a person goes to the sea, to a place called precious Mani (precious Mani), where the value is incalculable; this person lives in the treasure, but does not know the value of the Mani pearl. If someone asks this person living in the treasure: 'Now that you live here, do you know where the Mani pearl is?' That person says he doesn't know. Why? Because this person does not know the Mani pearl. Now Nai Zha He Luo, you live in a place called treasure, but you don't know...' --------------------------------------------------------------------------------
Chinese
宝处。所以者何？在众摩呵衍中而不知。” 复有比丘名阇炎阇炎，白佛：“若无学僧那者，我欲等心以光明照于一切。” 复有比丘名三陂諟师利，白佛：“我欲学怛萨阿竭署。所以者何？一切诸法我无所求。” 复有比丘，名三摩师利：“我欲学怛萨阿竭署，我不欲于诸法有二心。所以者何？了无所见故。作是学，乃可为学怛萨阿竭署。” 佛言：“而所学署当作是学。” 复有比丘，名曰染师利，白佛：“我不以一切人为他人，亦不于人有所思想；欲度人，亦不见当所度者，亦不见法，当以何法教？欲作是学怛萨阿竭署。” 佛言：“如所学署当学。” 复有比丘，名曰勃，白佛：“我以忍于一切亦无有贡高。所以者何？他人自贡高，我不以身自贡高，我不以所有想有，若有以内自贡高，我不以内自贡高。所以者何？用念一切人故，念一切欲令安隐；我亦不以恶住，以法明故，住念一切悉欲令明，不欲令有冥，我作是学怛萨阿竭署。” 佛言：“当学而所学。” 复有奢夷种，名曰多和光，白佛言：“我欲教一切人过于生死，亦不得生死而可度者，欲作是学怛萨阿竭署。” 佛言：“当学署如所学。” 复有比丘，名曰惟阇耆桥沙，白佛 现代汉语译本： ‘宝处。’这是什么原因呢？因为身处众多的摩诃衍（Mahayana，大乘）之中却不自知。” 又有一位比丘，名叫阇炎阇炎（Jayanajaya），禀告佛陀：‘如果我能像无学僧那样，我就想用光明照耀一切。’ 又有一位比丘，名叫三陂諟师利（Samposhisri），禀告佛陀：‘我想学习怛萨阿竭署（Tathagata，如来）的教法。这是什么原因呢？因为我对一切诸法都无所求。’ 又有一位比丘，名叫三摩师利（Samashri）：‘我想学习怛萨阿竭署（Tathagata，如来）的教法，我不希望对诸法有二心。这是什么原因呢？因为我了无所见。这样学习，才可以算是学习怛萨阿竭署（Tathagata，如来）的教法。’ 佛陀说：‘你所学习的署（教法）应当这样学习。’ 又有一位比丘，名叫染师利（Ramsri），禀告佛陀：‘我不把一切人看作是他人，也不对人有所思想；想要度化他人，却不见有所要度化的人，也不见有法，那我应当用什么法来教导呢？我想这样来学习怛萨阿竭署（Tathagata，如来）的教法。’ 佛陀说：‘你所学习的署（教法）应当这样学习。’ 又有一位比丘，名叫勃（Brahma），禀告佛陀：‘我能忍受一切，也没有任何贡高我慢。这是什么原因呢？因为他人自己贡高我慢，我不会以自身来贡高我慢，我不会以我所拥有的东西来产生想法，若有人以内在的东西来贡高我慢，我不会以内在的东西来贡高我慢。这是什么原因呢？因为我用正念对待一切人，希望一切人都能够安稳；我也不会以恶念来安住，因为我以佛法光明来安住，用正念对待一切，希望一切都能够光明，不希望有黑暗，我这样来学习怛萨阿竭署（Tathagata，如来）的教法。’ 佛陀说：‘应当学习你所学习的。’ 又有一位奢夷种（Shayi，姓氏），名叫多和光（Tavaprabha），禀告佛陀说：‘我想教导一切人超越生死，却又找不到可以被度脱的生死，我想这样来学习怛萨阿竭署（Tathagata，如来）的教法。’ 佛陀说：‘应当学习署（教法），就像你所学习的那样。’ 又有一位比丘，名叫惟阇耆桥沙（Veshajighosha），禀告佛陀
English
English version: ‘A place of treasure.’ Why is that? Because one is among the many Mahayanas (Mahayana, the Great Vehicle) and does not know it.’ Again, there was a Bhikshu named Jayanajaya, who said to the Buddha, ‘If I could be like an Arhat, I would like to illuminate everything with light.’ Again, there was a Bhikshu named Samposhisri, who said to the Buddha, ‘I want to learn the teachings of Tathagata (Tathagata, Thus Come One). Why is that? Because I seek nothing in all dharmas.’ Again, there was a Bhikshu named Samashri: ‘I want to learn the teachings of Tathagata (Tathagata, Thus Come One), and I do not want to have two minds about dharmas. Why is that? Because I see nothing at all. Learning in this way can be considered learning the teachings of Tathagata (Tathagata, Thus Come One).’ The Buddha said, ‘The Dharma you are learning should be learned in this way.’ Again, there was a Bhikshu named Ramsri, who said to the Buddha, ‘I do not regard all people as others, nor do I have any thoughts about people; wanting to liberate others, yet I do not see anyone to be liberated, nor do I see any Dharma. What Dharma should I use to teach? I want to learn the teachings of Tathagata (Tathagata, Thus Come One) in this way.’ The Buddha said, ‘The Dharma you are learning should be learned in this way.’ Again, there was a Bhikshu named Brahma, who said to the Buddha, ‘I can endure everything, and I have no arrogance. Why is that? Because others are arrogant themselves, I will not be arrogant with myself, I will not have thoughts based on what I possess. If someone is arrogant with their inner qualities, I will not be arrogant with my inner qualities. Why is that? Because I treat everyone with mindfulness, hoping that everyone can be peaceful; I will not dwell in evil thoughts, because I dwell in the light of the Dharma, treating everything with mindfulness, hoping that everything can be bright, not wanting there to be darkness. I learn the teachings of Tathagata (Tathagata, Thus Come One) in this way.’ The Buddha said, ‘You should learn what you are learning.’ Again, there was a Shayi (Shayi, a surname) named Tavaprabha, who said to the Buddha, ‘I want to teach everyone to transcend birth and death, but I cannot find birth and death that can be liberated. I want to learn the teachings of Tathagata (Tathagata, Thus Come One) in this way.’ The Buddha said, ‘You should learn the Dharma as you are learning it.’ Again, there was a Bhikshu named Veshajighosha, who said to the Buddha --------------------------------------------------------------------------------