Chinese
：“我欲如佛在佛树下，亦不见佛、树亦不得，欲作是学怛萨阿竭署如所学。” 复有比丘，名坻罗末，白佛：“我不学诸法，我亦不学欲所法，是所有法悉不学，诸法法而不学。” 佛言：“如所言，怛萨阿竭署用一切故欲学。” 应时于坐中，有万比丘尼三千人，皆起白佛：“吾等欲学怛萨阿竭署，用一切故欲具足学。” 复有七千优婆塞、优婆夷五千人，皆从坐起言：“吾等当具学。” 尔时，复有八万天子，悉言：“当具足学，教告一切。” 复有比丘，名私呵难，白佛：“诸法无所得，诸法不可得，当云何学怛萨阿竭署？” 佛言：“如若所学署当学。” 复有比丘，名利三匐，白佛：“我不转于一切法，当云何学怛萨阿竭署？” 佛言：“如所学署当学。” 复有比丘，名摩呵波那陀惟[噞*刃]，王者种，白佛：“亦不无我、亦不有我，亦不智、亦不无智，亦无所破坏、亦无有证，是意无有异，诸所因缘无所因，作是为学怛萨阿竭署。” 佛言：“如所学署当学。” 复有比丘奢夷种，名曰非陀遍，白佛：“一切诸法不见际、无有际者，谓若有、若无有，亦无际、亦无无有、亦无字，其如是者，乃可忽。” 佛言： 现代汉语译本： ‘我想像佛陀在菩提树下一样，但既看不到佛陀，也看不到菩提树，我想这样学习怛萨阿竭署（Tathagata-dhrtas，如来所持）。’ 又有一位比丘，名叫坻罗末（Dhīramati），禀告佛陀：‘我不学习任何法，我也不学习与欲望相关的法，所有这些法我都不学习，对于诸法之法也不学习。’ 佛陀说：‘正如你所说，怛萨阿竭署（Tathagata-dhrtas）为了所有一切的缘故而想要学习。’ 当时在座位中，有三千位比丘尼，都起身禀告佛陀：‘我们想要学习怛萨阿竭署（Tathagata-dhrtas），为了所有一切的缘故而想要完全地学习。’ 又有七千位优婆塞（Upasaka，男居士）、五千位优婆夷（Upasika，女居士），都从座位起身说：‘我们应当完全地学习。’ 那时，又有八万位天子，都说：‘应当完全地学习，教导告知一切。’ 又有一位比丘，名叫私呵难（Simhanāda），禀告佛陀：‘诸法无所得，诸法不可得，应当如何学习怛萨阿竭署（Tathagata-dhrtas）？’ 佛陀说：‘正如你所学习的署（dhrta），应当学习。’ 又有一位比丘，名叫利三匐（Risabhaka），禀告佛陀：‘我不转变任何法，应当如何学习怛萨阿竭署（Tathagata-dhrtas）？’ 佛陀说：‘正如你所学习的署（dhrta），应当学习。’ 又有一位比丘，名叫摩呵波那陀惟[噞*刃]（Mahāpanāda），是王者种姓，禀告佛陀：‘既不无我，也不有我，既不智，也不无智，既无所破坏，也没有证悟，这个意思没有差异，所有因缘没有所因，这样来学习怛萨阿竭署（Tathagata-dhrtas）。’ 佛陀说：‘正如你所学习的署（dhrta），应当学习。’ 又有一位比丘，是奢夷种姓，名叫非陀遍（Phetābhinda），禀告佛陀：‘一切诸法不见边际，没有边际，无论是存在还是不存在，也没有边际，也没有非边际，也没有文字，像这样，才可以忽略。’ 佛陀说：
English
English version: ‘I wish to be like the Buddha under the Bodhi tree, but I see neither the Buddha nor the tree. I wish to learn Tathagata-dhrtas (Tathagata-dhrtas, what is held by the Tathagata) as it is learned.’ Again, there was a Bhikkhu (monk), named Dhīramati, who said to the Buddha: ‘I do not learn any dharma (teachings), nor do I learn the dharma related to desire. I do not learn all these dharmas, nor do I learn the dharma of dharmas.’ The Buddha said: ‘As you say, Tathagata-dhrtas (Tathagata-dhrtas) wants to learn for the sake of all things.’ At that time, in the assembly, there were three thousand Bhikkhunis (nuns), who all rose and said to the Buddha: ‘We wish to learn Tathagata-dhrtas (Tathagata-dhrtas), and we wish to learn it completely for the sake of all things.’ Again, there were seven thousand Upasakas (male lay devotees) and five thousand Upasikas (female lay devotees), who all rose from their seats and said: ‘We should learn it completely.’ At that time, there were also eighty thousand devaputras (heavenly beings), who all said: ‘We should learn it completely and teach and inform everyone.’ Again, there was a Bhikkhu (monk), named Simhanāda, who said to the Buddha: ‘All dharmas are unattainable, all dharmas are unobtainable. How should one learn Tathagata-dhrtas (Tathagata-dhrtas)?’ The Buddha said: ‘As the dhrta (held) that you learn, you should learn.’ Again, there was a Bhikkhu (monk), named Risabhaka, who said to the Buddha: ‘I do not transform any dharma. How should I learn Tathagata-dhrtas (Tathagata-dhrtas)?’ The Buddha said: ‘As the dhrta (held) that you learn, you should learn.’ Again, there was a Bhikkhu (monk), named Mahāpanāda, of royal lineage, who said to the Buddha: ‘Neither is there no self, nor is there self; neither is there wisdom, nor is there no wisdom; neither is there destruction, nor is there attainment. This meaning is without difference, and all causes have no cause. This is how to learn Tathagata-dhrtas (Tathagata-dhrtas).’ The Buddha said: ‘As the dhrta (held) that you learn, you should learn.’ Again, there was a Bhikkhu (monk) of the Śākya clan, named Phetābhinda, who said to the Buddha: ‘All dharmas are seen without limit, without limit, whether there is existence or non-existence, neither with limit nor without limit, nor with words. As such, it can be ignored.’ The Buddha said: -------------------------------------------------------------------------------- “不可！”
Chinese
“若无际，无际已无愿，无愿者是故菩萨。” 佛言：“善哉！善哉！如仁之所说。” “无愿不可议、不可知、不可思想、不可住、无所畏、无有字，平等无所学、无所持、无所坏、无所造、无所作；其知一切无所得，无有色，菩萨亦无名色，亦自是非是学非者，亦不可得，无所挂碍。” 佛言：“如所学署当学。” 尔时，有五百婆罗门，出舍卫国，因道径到佛所，前为佛作礼而却住，白佛言：“如所说，愿乐欲闻，令常安隐。” 佛问诸婆罗门：“用谁故欲听闻？” 诸婆罗门言：“无有人，是故人用是故。” 佛言：“有怛萨阿竭署，从本诸佛所说，今我所语是。” 有婆罗门，名羞桓师利，白佛：“在于母腹中，以闻怛萨阿竭署。” 复有婆罗门，名三摩震諟，白佛言：“适向母胞胎，已闻怛萨阿竭署。” 复有婆罗门，名雪真提，白佛言：“适生便闻怛萨阿竭署，四面而明见怛萨阿竭，飞在上住以手着我头，便言：‘若当号为不可见顶佛。’” 复有婆罗门，名頞真提，白佛：“生以来不久，便闻怛萨阿竭署，于空中见佛来而言：‘若当闻学怛萨阿竭署。’” 复有婆罗门，名曰那罗沙目竭，白佛：“今 ‘不可！’ ‘如果无边际，那么无边际就已经没有愿望了，没有愿望的人才是菩萨。’ 佛说：‘好啊！好啊！正如你所说。’ ‘无愿是不可思议、不可知、不可思想、不可住着、无所畏惧、没有文字可以描述的，平等而无所学、无所执持、无所破坏、无所造作、无所作为；他知道一切都不可得，没有色相，菩萨也没有名色，自己的是非和学习是非的人，也是不可得的，没有什么可以挂碍的。’ 佛说：‘正如你所学的那样，应当继续学习。’ 当时，有五百位婆罗门，从舍卫国出来，沿着道路来到佛陀所在的地方，上前向佛陀行礼后站在一旁，对佛陀说：‘正如您所说的，我们愿意听闻，以便常常安稳。’ 佛陀问这些婆罗门：‘因为谁的缘故想要听闻？’ 这些婆罗门说：‘没有人，所以人们因为这个缘故想要听闻。’ 佛说：‘有Tathagata-署（如来之藏），是从过去诸佛所说的，现在我所说的也是如此。’ 有一位婆罗门，名叫羞桓师利（音译），对佛说：‘我在母亲的腹中时，就听闻了Tathagata-署（如来之藏）。’ 又有一位婆罗门，名叫三摩震諟（音译），对佛说：‘我刚到母亲的胞胎中，就已经听闻了Tathagata-署（如来之藏）。’ 又有一位婆罗门，名叫雪真提（音译），对佛说：‘我刚出生就听闻了Tathagata-署（如来之藏），四面光明，看见Tathagata（如来），飞在空中，用手放在我的头上，然后说：“你应该被称为不可见顶佛。”’ 又有一位婆罗门，名叫頞真提（音译），对佛说：‘我出生以来不久，就听闻了Tathagata-署（如来之藏），在空中看见佛陀来，然后说：“你应该听闻学习Tathagata-署（如来之藏）。”’ 又有一位婆罗门，名叫那罗沙目竭（音译），对佛说：‘现在’
English
'No!' 'If there is no limit, then the limitless has no desire. One without desire is therefore a Bodhisattva.' The Buddha said, 'Excellent! Excellent! Just as you have said.' 'The desireless is inconceivable, unknowable, unthinkable, un-abiding, fearless, and without words. It is equal, without learning, without holding, without destroying, without creating, without acting. One who knows all has nothing to gain, has no form. The Bodhisattva also has no name and form, and the self, right and wrong, those who learn right and wrong, are also unattainable, without any hindrance.' The Buddha said, 'As you have learned, so you should continue to learn.' At that time, there were five hundred Brahmins who came from Shravasti (舍卫国), following the road to where the Buddha was. They stepped forward, bowed to the Buddha, and stood aside, saying to the Buddha, 'As you have said, we wish to hear, so that we may always be peaceful.' The Buddha asked the Brahmins, 'For whose sake do you wish to hear?' The Brahmins said, 'For no one, therefore people wish to hear for this reason.' The Buddha said, 'There is the Tathagata-signature (怛萨阿竭署), which was spoken by the Buddhas of the past. What I am saying now is the same.' There was a Brahmin named Xiu Huan Shi Li (羞桓师利), who said to the Buddha, 'While I was in my mother's womb, I heard the Tathagata-signature (怛萨阿竭署).' There was another Brahmin named San Mo Zhen Shi (三摩震諟), who said to the Buddha, 'Just as I entered my mother's womb, I had already heard the Tathagata-signature (怛萨阿竭署).' There was another Brahmin named Xue Zhen Ti (雪真提), who said to the Buddha, 'As soon as I was born, I heard the Tathagata-signature (怛萨阿竭署). Light shone from all directions, and I saw the Tathagata (怛萨阿竭). He flew in the sky, placed his hand on my head, and said, “You shall be called the Buddha with the invisible crown.”' There was another Brahmin named E Zhen Ti (頞真提), who said to the Buddha, 'Not long after I was born, I heard the Tathagata-signature (怛萨阿竭署). I saw the Buddha coming in the sky and he said, “You should hear and learn the Tathagata-signature (怛萨阿竭署).”' There was another Brahmin named Na Luo Sha Mu Jie (那罗沙目竭), who said to the Buddha, 'Now' --------------------------------------------------------------------------------
Chinese
夜半见四面、四佛来到我所，便以头面作礼，诸佛言：‘有不可议怛萨阿竭署，于祇洹释迦文佛所听受。’是我本之瑞应。” 复有婆罗门，名阿真提罗芜耶，白佛：“今夜半见佛长高二十里，三十二相诸种好，谓我：‘当学怛萨阿竭署。’闻之忽然而不复见，我本之瑞应。” 复有婆罗门，名三波奢，白佛：“我生堕地时，有人而来举舍而明，谓我母：‘勿以乳子，令是子当以怛萨阿竭署而为饮食。’母闻之欢喜，是我本之瑞应。” 复有婆罗门，名倪三颰，白佛言：“我本学婆罗门事时，于空中见佛，有三十二相诸种好，便举言：‘若当学、若当事。’闻之则以头面着地，问：‘何所是学？何所是事？’其佛言：‘有怛萨阿竭署，是若学、是若事。如学是者，诸法悉可知，是则为度、是则怛萨阿竭事。是故俗浴者谓去垢，不可议浴是菩萨浴，所谓诸法悉在前脱不脱者，欲于众婆罗门中而尊，当学是署。’我闻其言，踊跃欢喜，以头脑受其教，问佛：‘何以故前有是瑞？’佛言：‘是怛萨阿竭署之瑞应。’” 复有婆罗门，名摩呵迦娄那，白佛：“我行洗浴，还作大火欲祠之，于上见佛身，有三十二相诸种好，其佛言：‘如若祠火之法，不当尔。所以者何？起复而灭故。’我即时复问：‘ 现代汉语译本：夜半时分，我看见四面各有佛陀（Buddha，觉悟者）来到我的住所，我便以头面礼拜。诸佛告诉我：‘有一种不可思议的《怛萨阿竭署》（Tathāgataguhya，如来秘密），你应当去祇洹精舍（Jetavana Vihara）释迦文佛（Śākyamuni Buddha）那里听受。’这是我最初的瑞应。” 又有一位婆罗门（Brahmin），名叫阿真提罗芜耶（Ajitendriya），禀告佛陀（Buddha）说：“今夜半我看见佛陀（Buddha）身形高大二十里，具足三十二相（thirty-two marks of a great man）和各种美好，告诉我：‘应当学习《怛萨阿竭署》（Tathāgataguhya，如来秘密）。’听闻之后忽然消失不见，这是我最初的瑞应。” 又有一位婆罗门（Brahmin），名叫三波奢（Sampasha），禀告佛陀（Buddha）说：“我出生落地时，有人前来举起房屋照亮，告诉我母亲：‘不要用乳汁喂养这个孩子，应当让他以《怛萨阿竭署》（Tathāgataguhya，如来秘密）作为饮食。’母亲听闻后非常欢喜，这是我最初的瑞应。” 又有一位婆罗门（Brahmin），名叫倪三颰（Nisampat），禀告佛陀（Buddha）说：“我最初学习婆罗门（Brahmin）的事务时，在空中看见佛陀（Buddha），具足三十二相（thirty-two marks of a great man）和各种美好，便高声说：‘应当学习，应当奉事。’说完便以头面着地，问道：‘什么是应当学习的？什么是应当奉事的？’那位佛陀（Buddha）说：‘有《怛萨阿竭署》（Tathāgataguhya，如来秘密），这就是应当学习的，这就是应当奉事的。如果学习这个，一切诸法都可以知晓，这就是解脱，这就是奉事《怛萨阿竭》（Tathāgata，如来）。所以世俗的沐浴认为可以去除污垢，但不可思议的沐浴是菩萨（Bodhisattva）的沐浴，也就是一切诸法都在眼前，脱离与不脱离。想要在众多婆罗门（Brahmin）中受到尊敬，就应当学习这个《署》。’我听闻这些话，踊跃欢喜，以头脑接受他的教诲，问佛陀（Buddha）：‘为什么之前会有这样的瑞应？’佛陀（Buddha）说：‘这是《怛萨阿竭署》（Tathāgataguhya，如来秘密）的瑞应。’ 又有一位婆罗门（Brahmin），名叫摩呵迦娄那（Mahakaruna），禀告佛陀（Buddha）说：“我正在洗浴，回来后准备点燃大火进行祭祀，在火焰之上看见佛陀（Buddha）的身影，具足三十二相（thirty-two marks of a great man）和各种美好，那位佛陀（Buddha）说：‘像你这样祭祀火焰的方法，是不应当的。为什么呢？因为它是生起后又会熄灭的。’我立即问道：