Chinese
灭尽声；说迦字，出度业果报声；说佉字，出虚空等一切诸法声；说伽字，出深法声；说恒字，出除坚重、无明、痴、闇、冥声；说誐字，出预知行声；说遮字，出四圣谛声；说车字，出断欲染声；说阇字，出度老死声；说禅字，出摄伏恶语言声；说若字，出说安住声；说多字，出断结声；说他字，出置答声；说陀字，出摄伏魔贼声；说檀字，出灭诸境界声；说那字，出除诸烦恼声；说轻多字，出如是无异不破声；说轻他字，出勇猛力、速无畏声；说轻陀字，出施寂静，守护安隐声；说轻檀字，出圣七财声；说轻那字，出分别名色声；说波字，出第一义声；说颇字，出作证得果声；说婆字，出解脱缚声；说梵字，出生三有声；说磨字，出断憍慢声；说耶字，出如法分别声；说啰字，出乐、不乐第一义声；说逻字，出断爱声；说婆字，出胜乘声；说舍字，出信精进念、定意慧声；说屣字，出摄伏六入、不得不知六通声；说娑字，出觉一切智声；说诃字，出正杀烦恼声；说攞字，出最后字，过此诸法不可说声。文殊师利，此谓字母义，一切诸字入于此中。” 佛告文殊师利：“我当说八字。云何八字？跛字，第一义，一切诸法无我悉入此中。罗字，以此相好、无相好，入如来法身义。婆字，愚人法、慧人法如法度， 无愚、无慧义。阇字，度生老病死，令入不生、不老、不病、不死义。伽字，度业果报，令人无业果报义。他字，总持诸法，众语言空无相、无作，令入法界义。舍字，奢摩他、毗婆舍那，令如实观诸法义。沙字，一切诸法念念生灭，亦无灭不灭，本来寂静，一切诸法悉入涅槃。文殊师利！此谓八字。是可受持，入一切诸法。” 尔时文殊师利白佛言：“世尊！云何说无常声？” 佛告文殊师利：“无常声者，一切有为法无常。如眼入无常，耳鼻舌身意入亦无常；色入无常，声香味触法入亦无常。如眼界、色界、眼识界，乃至意界、法界、意识界亦无常；色阴无常，乃至识阴亦如是，此谓无常声。 “无我声者，一切诸法无我。有说我、人、作者、使作者等，或断、或常，此谓我想、我觉，是外道语言。若过去已灭，若未来未至，若现在不停，十二入、十八界、五阴，悉无有我，是长阿义。 “诸根声者，谓大声。如眼根名大声，耳根乃至意根名大声，此谓伊字，是名大声。 “多疾疫声者，眼多疾疫，乃至意亦如是。众生身心种种病苦，此谓多疾疫声。 “荒乱声者，国土不安、人民相逼，贼抄竞起、米谷不登，此谓荒乱声。 “下众生声者，下劣众生贫穷、困苦、无 现代汉语译本：'无'字，是无愚痴、无智慧的意思。'阇'字（度脱），是度脱众生的生老病死，使他们进入不生、不老、不病、不死的境界的意思。'伽'字（业），是度脱业果报应，使人没有业果报应的意思。'他'字（总持），是总持一切诸法，一切语言的空无自性、无相、无作，使人进入法界的意思。'舍'字（止观），是奢摩他（止）、毗婆舍那（观），使人如实地观察一切诸法的意思。'沙'字（寂静），是一切诸法念念生灭，也没有灭与不灭，本来就是寂静的，一切诸法都进入涅槃。文殊师利！这就是所谓的八字。是可以受持的，可以进入一切诸法的。' 当时，文殊师利菩萨对佛说：'世尊！如何解释无常的声音呢？' 佛告诉文殊师利：'无常的声音，就是一切有为法都是无常的。比如眼入是无常的，耳鼻舌身意入也是无常的；色入是无常的，声香味触法入也是无常的。比如眼界、色界、眼识界，乃至意界、法界、意识界也是无常的；色阴是无常的，乃至识阴也是如此，这就是所谓的无常的声音。' '无我声音，就是一切诸法都是无我的。有人说有我、人、作者、使作者等等，或者说断灭，或者说常住，这些都是我想、我觉，是外道的语言。如果过去已经灭了，如果未来还没有到来，如果现在不停留，十二入、十八界、五阴，都没有我，这是长阿含的意义。' '诸根的声音，就是大声。比如眼根名为大声，耳根乃至意根名为大声，这就是所谓的伊字，这就是大声。' '多疾疫的声音，就是眼多疾病，乃至意也是如此。众生身心有种种病苦，这就是多疾疫的声音。' '荒乱的声音，就是国土不安宁、人民互相逼迫，盗贼抄掠竞相发生、米谷歉收，这就是荒乱的声音。' '下众生的声音，就是下劣的众生贫穷、困苦、没有……'
English
English version: 'The syllable 'A' means without ignorance and without wisdom. The syllable 'Ja' (deliverance) means to deliver beings from birth, old age, sickness, and death, causing them to enter into the state of non-birth, non-old age, non-sickness, and non-death. The syllable 'Ga' (karma) means to deliver from the retribution of karma, causing beings to be without karmic retribution. The syllable 'Ta' (totality) means to uphold all dharmas, the emptiness, signlessness, and non-action of all languages, causing beings to enter the realm of dharma. The syllable 'Sha' (calm abiding and insight) means Shamatha (calm abiding) and Vipashyana (insight), causing beings to truly observe all dharmas. The syllable 'Sa' (tranquility) means that all dharmas arise and cease in every moment, yet there is neither cessation nor non-cessation; they are originally tranquil, and all dharmas enter Nirvana. Manjushri! These are the so-called eight syllables. They can be received and upheld, and one can enter all dharmas.' At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! How is the sound of impermanence explained?' The Buddha told Manjushri: 'The sound of impermanence means that all conditioned dharmas are impermanent. For example, the eye-entry is impermanent, and the ear, nose, tongue, body, and mind-entries are also impermanent; the form-entry is impermanent, and the sound, smell, taste, touch, and dharma-entries are also impermanent. For example, the eye-realm, form-realm, and eye-consciousness-realm, and even the mind-realm, dharma-realm, and mind-consciousness-realm are also impermanent; the form-skandha is impermanent, and even the consciousness-skandha is also the same, this is the so-called sound of impermanence.' 'The sound of no-self means that all dharmas are without self. Some say there is a self, a person, an agent, a causer, etc., or that it is annihilated, or that it is permanent; these are all thoughts and perceptions of self, which are the languages of externalists. If the past has already ceased, if the future has not yet arrived, if the present does not stay, the twelve entries, eighteen realms, and five skandhas, all have no self, this is the meaning of the Long Agama.' 'The sound of the roots means the great sound. For example, the eye-root is called the great sound, the ear-root and even the mind-root are called the great sound, this is the so-called syllable 'I', this is the great sound.' 'The sound of many diseases and plagues means that the eye has many diseases, and even the mind is the same. Beings have various physical and mental sufferings, this is the sound of many diseases and plagues.' 'The sound of chaos and disorder means that the country is not peaceful, the people oppress each other, thieves and robbers arise in competition, and rice and grain harvests are poor, this is the sound of chaos and disorder.' 'The sound of lower beings means that lower beings are poor, distressed, without...' -------------------------------------------------------------------------------- 善根，诸禽兽、虫蚋等，此谓下众生声。
Chinese
“直软相续声者，直者不谄，不谄者不曲，不曲者真实，真实者如说行。如说行者，如佛语行，此谓为直。软者有六种，眼软乃至意软，此谓为软。相续者不离一切诸善法。是谓直软相续声。 “断染游戏声者，断欲界染三十六使，思惟所断四使。断者除灭义，游戏者五欲众具。众生于此游戏如是应断，此谓断染游戏声。 “出相生法声者，一切诸法无我为相，念念生灭、寂静相。无我为相者，色阴无常乃至识亦如是，此谓无我为相。念念生灭者，一切诸行念念生，生者必灭，此谓一切诸法念念生灭。寂静者，空无处所，无色、无体与虚空等，此谓寂静相者。过去、未来、现在无常，此谓相生法声。 “出三有染相声者，相者五欲众具欲界相，色染色界相，无色染无色界相，此谓相。三有者，欲有、色有、无色有。云何欲有？地狱乃至他化自在天。云何色有？梵身乃至色究竟。云何无色有？空处乃至非想非非想处。染着三界九十八使，此谓出三有染相声。 “所起过患声者，三求：欲求、有求、梵行求。欲求者，求色声香味触。云何色求？色有二种，一谓色，二谓形色。色有十二种，谓青、黄、赤、白、烟、云、尘、雾、光、影、明、闇。形 现代汉语译本 善根，以及各种禽兽、虫蚋等发出的声音，这被称为下等众生的声音。 ‘正直柔和相续的声音’是指：正直就是不谄媚，不谄媚就是不弯曲，不弯曲就是真实，真实就是按照所说的去做。按照所说的去做，就是按照佛的教导去做，这被称为正直。柔和有六种，即眼柔和乃至意柔和，这被称为柔和。相续就是不离开一切善法。这就是正直柔和相续的声音。 ‘断除染污游戏的声音’是指：断除欲界的染污，也就是三十六种烦恼，以及通过思惟才能断除的四种烦恼。断除的意思是消除和灭尽。游戏指的是五欲的享受。众生沉迷于这些游戏，应当断除，这被称为断除染污游戏的声音。 ‘显现诸法生灭之相的声音’是指：一切诸法的特征是无我，念念生灭，以及寂静之相。无我为相是指：色阴是无常的，乃至识阴也是如此，这被称为无我为相。念念生灭是指：一切诸行念念生起，生起的事物必定会灭亡，这被称为一切诸法念念生灭。寂静是指：空无处所，无色、无体，与虚空相等，这被称为寂静之相。过去、未来、现在都是无常的，这被称为显现诸法生灭之相的声音。 ‘显现脱离三有染污之相的声音’是指：相，指的是五欲的享受，是欲界的特征；色染是有**的特征；无色染是无**的特征，这被称为相。三有指的是：欲有、色有、无色有。什么是欲有？指的是地狱乃至他化自在天。什么是色有？指的是梵身天乃至色究竟天。什么是无色有？指的是空无边处天乃至非想非非想处天。染着于三界中的九十八种烦恼，这被称为显现脱离三有染污之相的声音。 ‘所产生的过患的声音’是指：三种追求：欲求、有求、梵行求。欲求是指：追求色、声、香、味、触。什么是色求？色有两种，一种是颜色，一种是形状。形状有十二种，即青色、黄色、红色、白色、烟色、云色、尘色、雾色、光、影、明亮、黑暗。形
English
English version Good roots, and the sounds of various birds, beasts, insects, and gnats, etc., are called the sounds of lower beings. ‘The sound of straightforwardness, gentleness, and continuity’ refers to: Straightforwardness is non-flattery, non-flattery is non-crookedness, non-crookedness is truthfulness, and truthfulness is acting according to what is said. Acting according to what is said is acting according to the Buddha's teachings, which is called straightforwardness. Gentleness has six aspects, namely, gentleness of the eye and so on up to gentleness of the mind, which is called gentleness. Continuity means not departing from all good dharmas. This is the sound of straightforwardness, gentleness, and continuity. ‘The sound of cutting off defilements and indulgence’ refers to: Cutting off the defilements of the desire realm, which are the thirty-six afflictions, and the four afflictions that are cut off through contemplation. Cutting off means eliminating and extinguishing. Indulgence refers to the enjoyment of the five desires. Beings are addicted to these indulgences and should cut them off. This is called the sound of cutting off defilements and indulgence. ‘The sound of revealing the characteristics of the arising and ceasing of dharmas’ refers to: The characteristic of all dharmas is non-self, the arising and ceasing from moment to moment, and the characteristic of stillness. Non-self as a characteristic means that the skandha of form is impermanent, and so on up to the skandha of consciousness, which is called non-self as a characteristic. Arising and ceasing from moment to moment means that all activities arise from moment to moment, and what arises will surely perish, which is called all dharmas arising and ceasing from moment to moment. Stillness refers to emptiness without a place, without form, without substance, and equal to space, which is called the characteristic of stillness. The past, future, and present are all impermanent, which is called the sound of revealing the characteristics of the arising and ceasing of dharmas. ‘The sound of revealing the characteristics of liberation from the defilements of the three realms’ refers to: Characteristics refer to the enjoyment of the five desires, which is the characteristic of the desire realm; defilement of the form realm has ** characteristics; defilement of the formless realm has no ** characteristics, which is called characteristics. The three realms refer to: the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu). What is the desire realm? It refers to hell up to the Paranirmitavasavartin heaven (他化自在天). What is the form realm? It refers to the Brahma-body heaven up to the Akanistha heaven (色究竟天). What is the formless realm? It refers to the sphere of infinite space up to the sphere of neither perception nor non-perception (非想非非想处天). Attachment to the ninety-eight afflictions in the three realms is called the sound of revealing the characteristics of liberation from the defilements of the three realms. ‘The sound of the arising faults’ refers to: the three kinds of seeking: desire-seeking, existence-seeking, and Brahma-conduct-seeking. Desire-seeking refers to: seeking form, sound, smell, taste, and touch. What is form-seeking? Form has two kinds, one is color, and the other is shape. Shape has twelve kinds, namely, blue, yellow, red, white, smoke, cloud, dust, mist, light, shadow, brightness, and darkness. Shape --------------------------------------------------------------------------------
Chinese
色有八种，谓长、短、方、圆、高下、平、不平，此谓欲色。云何欲声？声有七种，谓螺声、鼓声、小鼓声、大鼓声、歌声、男声、女声，此谓欲声。云何欲香？香有七种，根香、心香、皮香、糖香、叶香、花香、果香，或男香、女香，此谓欲香。云何欲味？味有七种，甜味、酢味、咸味、苦味、涩味、淡味、辛味，或男味或女味，此谓欲味。云何欲触？触有八种，冷、热、轻、重、涩、滑、饥、渴，或男触或女触，此谓欲触，此谓欲求。云何有求？欲有色有、无色有，此谓有求。云何梵行求？出家苦行，欲求天堂、欲求涅槃，此谓梵行求。求者何义？谓乐着义。 “云何所起过患声？众生诸有，悉名过患，除天堂及涅槃，余处求一切有过患，此谓所起过患声。 “圣道胜声者，谓八正道。正见乃至正定，无过患、无所著，故谓圣道。此谓圣道胜声。 “取声者，执捉诸法，此谓取声。 “化生声者，四阴受想行识，此谓化生。复说胎生、卵生、湿生、化生。胎生四种，东弗于逮，南阎浮提，西拘耶尼，北郁单越。卵生一切众鸟。湿生蚊、虻、虱等。化生诸天也，此谓化生声。 “无我所声者，一切诸法非是我所，无我起故。无我所者，无我所慢，此谓无我所声。 “没灭尽声 现代汉语译本 色有八种，即长、短、方、圆、高、低、平、不平，这叫做欲色（对感官愉悦的色）。什么是欲声（对感官愉悦的声音）？声音有七种，即螺声、鼓声、小鼓声、大鼓声、歌声、男声、女声，这叫做欲声。什么是欲香（对感官愉悦的气味）？香有七种，根香、心香、皮香、糖香、叶香、花香、果香，或者男香、女香，这叫做欲香。什么是欲味（对感官愉悦的味道）？味道有七种，甜味、酸味、咸味、苦味、涩味、淡味、辣味，或者男味、女味，这叫做欲味。什么是欲触（对感官愉悦的触感）？触感有八种，冷、热、轻、重、涩、滑、饥、渴，或者男触、女触，这叫做欲触，这叫做欲求（对感官愉悦的追求）。什么是有求（对存在的追求）？对色界有（Rūpadhātu）、无色界有（Arūpadhātu）的追求，这叫做有求。什么是梵行求（对清净行为的追求）？出家苦行，想要追求天堂、想要追求涅槃（Nirvana），这叫做梵行求。求是什么意思？就是乐于执着的意义。 ‘什么叫做由（欲望）引起的过患声？众生所经历的各种存在，都叫做过患，除了天堂和涅槃，在其他地方的追求都存在过患，这叫做由（欲望）引起的过患声。 ‘圣道殊胜之声，指的是八正道（Eightfold Path）。正见（Right View）乃至正定（Right Concentration），没有过患、没有执着，所以叫做圣道。这叫做圣道殊胜之声。 ‘取声，指的是执取诸法，这叫做取声。 ‘化生声，指的是四阴，即受（Vedanā）、想（Saṃjñā）、行（Saṃskāra）、识（Vijñāna），这叫做化生。又说胎生、卵生、湿生、化生。胎生有四种，东弗于逮（Pūrvavideha），南阎浮提（Jambudvīpa），西拘耶尼（Aparagodānīya），北郁单越（Uttarakuru）。卵生指一切鸟类。湿生指蚊、虻、虱等。化生指诸天，这叫做化生声。 ‘无我所声，指的是一切诸法不是我所拥有的，因为没有我的存在。无我所，指的是没有我所的傲慢，这叫做无我所声。 ‘没灭尽声