Chinese
无所生、无所灭，是为应禅；所以持所视故，无所视者是为视。无心何以系者？何以故？其心无有想，故当作是禅。有法名怛萨阿竭署，当从释迦文佛所问，当从是学其法。’是故本瑞应。” 佛言：“当学如所学。” 复有婆罗门，名罗那懿多，白佛：“适到市买金，欲以称称之，便见怛萨阿竭，其光明甚明，其佛言：‘用是称为？有法名不可称，当如求之。’则时复问：‘何所是不可称者？’其佛言：‘诸法不可以称称之，譬如空不可称，一切诸法如是。’我言：‘愿乐欲闻，何所是法而可学者？’其佛言：‘有名曰怛萨阿竭署，当学、当闻。’是我本之瑞应之所问。” 佛言：“当学如所闻，是皆前世功德之所致，故逮是应。” 复有婆罗门，名曰阿披阿遮，叉手白佛：“我夜已半出观星宿，有大明而见怛萨阿竭，便以头面作礼，其佛言：‘不见视星宿，如若所视。’应时即问，其佛报言：‘亦不可仰向。’佛复还问：‘今若所视星宿名何等？’我即应言：‘不知。’其佛言：‘是名悉尽，如若所学当学，诸法所入，悉知所见汝事。’即复问：‘何所处可闻是法？’其佛言：‘当于祇洹释迦文佛所，闻是语。’忽而不知处，是故所闻怛萨阿竭署本之瑞应。” 佛言：“当学如所 现代汉语译本 ‘无所生、无所灭，这才是相应的禅定。因为执着于所见，所以不执着于所见，这才是真正的视。心中没有念头，用什么来系缚呢？因为什么呢？因为心中没有妄想，所以应当这样禅定。有一种法名为怛萨阿竭署（Tathāgataguhya，如来秘密藏），应当向释迦文佛（Śākyamuni Buddha）请教，应当从他那里学习这种法。’这是最初的瑞应。” 佛说：‘应当学习你所应当学习的。’ 又有一位婆罗门（Brahmin），名叫罗那懿多（Rānāyita），禀告佛说：‘我先前去市场买金子，想要用秤来称量它，就看见了怛萨阿竭（Tathāgata），他的光明非常明亮，那位佛说：“用这个来称量什么呢？有一种法名为不可称量，应当这样去寻求它。”我当时又问：“什么才是不可称量的呢？”那位佛说：“诸法是不可以用秤来称量的，譬如虚空不可称量，一切诸法也是这样。”我说：“我愿意听闻，什么才是可以学习的法呢？”那位佛说：“有名为怛萨阿竭署（Tathāgataguhya），应当学习、应当听闻。”这是我最初的瑞应所问。’ 佛说：‘应当学习你所听闻的，这些都是前世功德所致，所以才得到这样的瑞应。’ 又有一位婆罗门（Brahmin），名叫阿披阿遮（Abhyāgata），合掌禀告佛说：‘我半夜出来观看星宿，看见了大光明，见到了怛萨阿竭（Tathāgata），便以头面顶礼，那位佛说：“不要看星宿，就像你所看到的那样。”我当时就问，那位佛回答说：“也不可以仰望。”佛又反问：“你现在所看的星宿叫什么名字？”我立即回答说：“不知道。”那位佛说：“这名叫悉尽，就像你所学习的那样应当学习，诸法所入之处，完全知道你所见的事情。”我随即又问：“在什么地方可以听闻这种法呢？”那位佛说：“应当在祇洹（Jetavana）释迦文佛（Śākyamuni Buddha）那里，听闻这种话。”忽然之间就不知道他在哪里了，因此我所听闻的怛萨阿竭署（Tathāgataguhya）是最初的瑞应。’ 佛说：‘应当学习你所
English
English version ‘Without arising, without ceasing, this is called corresponding dhyana (meditation); because of holding onto what is seen, not holding onto what is seen is called seeing. If the mind has no thoughts, what is there to bind it? And why? Because the mind has no delusions, therefore one should practice dhyana in this way. There is a Dharma called Tathāgataguhya (Tathāgataguhya, the secret treasury of the Thus Come One), one should inquire about it from Śākyamuni Buddha (Śākyamuni Buddha), and one should learn this Dharma from him.’ This is the original auspicious response.” The Buddha said, ‘One should learn as one should learn.’ Again, there was a Brahmin (Brahmin), named Rānāyita (Rānāyita), who said to the Buddha, ‘I went to the market to buy gold, wanting to weigh it with a scale, and I saw Tathāgata (Tathāgata), whose light was very bright. That Buddha said, “What are you using this to weigh? There is a Dharma called immeasurable, one should seek it in this way.” Then I asked again, “What is immeasurable?” That Buddha said, “The dharmas cannot be weighed with a scale, just as space cannot be measured, all dharmas are like that.” I said, “I wish to hear, what is the Dharma that can be learned?” That Buddha said, “There is a name called Tathāgataguhya (Tathāgataguhya), one should learn and one should hear.” This is what I asked about in the original auspicious response.’ The Buddha said, ‘One should learn as one has heard, these are all due to the merits of past lives, therefore one attains this auspicious response.’ Again, there was a Brahmin (Brahmin), named Abhyāgata (Abhyāgata), who, with his palms together, said to the Buddha, ‘I went out to observe the stars in the middle of the night, and I saw a great light, and I saw Tathāgata (Tathāgata), and I bowed with my head and face. That Buddha said, “Do not look at the stars, just as you see.” I immediately asked, and that Buddha replied, “One cannot look upwards either.” The Buddha then asked, “What is the name of the star you are looking at now?” I immediately replied, “I do not know.” That Buddha said, “This is called complete exhaustion, just as you should learn what you are learning, where all dharmas enter, completely know the things you see.” I then asked, “Where can one hear this Dharma?” That Buddha said, “One should hear these words at Jetavana (Jetavana) from Śākyamuni Buddha (Śākyamuni Buddha).” Suddenly, I did not know where he was, therefore what I heard, Tathāgataguhya (Tathāgataguhya), is the original auspicious response.’ The Buddha said, ‘One should learn as one -------------------------------------------------------------------------------- 闻。”
Chinese
复有婆罗门，名曰术阇师利，白佛：“适以种农种，便见怛萨阿竭在前住，与不可数千比丘僧俱，其佛言：‘不当如若已种农种。’应时则问：‘当云何种？’其佛言：‘亦不取、亦不放，当作种，亦不生、亦不枯。’则时复问佛：‘当何所处而学是法？’其佛言：‘有怛萨阿竭署，当学当闻，闻已是若之种，亦不取一切之法、亦无所取、亦无所造、亦不思想，知是者，其法无所生，无所造故无所生，已无所生，故无所枯灭，无有种，而不生亦不灭。’”即问佛：“是何等瑞应？” 佛言：“是怛萨阿竭署之瑞应，其当于佛树下坐者，是之瑞应。” 复有婆罗门，名曰阿禾真，阿禾真白佛：“出舍于里门见死人，便念死人乃如是。应时独语，便见佛。佛言：‘不当如若所念。所以者何？见恶色便有思想，诸法不可得而无所得，当作是念。其得道者，所作不以想，亦不用得故便有余念，亦无二心之所念。无所想，是故无有想，是道所作，念无可所得是乃为得，以知二心者，是故无所求。是道之所作，无所见是道所见，后法欲尽时，以思想教人，若于冢间见枯白骨坐，念便得脱。若念五色，从是中教计而求脱，教计出息入息，欲求脱，知欲法尽，便有作是。’应时复问佛：‘当云何学便离是事 现代汉语译本：又有一位婆罗门，名叫术阇师利，禀告佛陀：‘我刚播下农作物种子，就看见怛萨阿竭（Tathagata，如来）站在我面前，与数不清的众多比丘僧在一起。那位佛说：“不应当像你这样播种农作物。”我当时就问：“应当如何播种？”那位佛说：“既不取，也不放，当作是播种，既不生长，也不枯萎。”当时我又问佛：“应当在什么地方学习这种法？”那位佛说：“有怛萨阿竭署（Tathagata's mark，如来的标志），应当学习，应当听闻。听闻之后，这就是你的种子，既不取一切之法，也无所取，也无所造作，也不思想。知道这些，这种法无所生，因为无所造作所以无所生，已经无所生，所以无所枯灭，没有种子，而不生也不灭。”’我随即问佛：‘这是什么样的瑞应？’ 佛说：‘这是怛萨阿竭署（Tathagata's mark，如来的标志）的瑞应，将要在菩提树下坐禅的人，就是这种瑞应。’ 又有一位婆罗门，名叫阿禾真，阿禾真禀告佛陀：‘我走出家门，在里巷中看见死人，便想到死人就是这样。当时我独自思语，就看见了佛。佛说：“不应当像你所想的那样。为什么呢？看见恶色便产生思想，诸法不可得而无所得，应当这样想。得道的人，所作所为不依靠思想，也不因为得到而产生多余的念头，也没有二心所念。没有所想，所以没有想，这是道所作的，念无可所得才是得到，因为知道二心，所以无所求。这是道所作的，无所见才是道所见，后法将要穷尽时，用思想教导人，如果在坟墓间看见枯白的骨头，思念就能解脱。如果思念五色，从中教导计算而求得解脱，教导出息入息，想要寻求解脱，知道欲望之法穷尽，便会有所作为。”’当时我再次问佛：‘应当如何学习才能脱离这些事情？’