English
English version: If sentient beings, due to errors in life or conduct, fall into difficult circumstances, and one wishes to diligently rescue them, one should arouse great compassion and distribute Śarīra (relics), even if they are as small as mustard seeds, for they all possess divine power. After my Parinirvana (extinction), if there are sentient beings who should be liberated through Śarīra (relics), their minds will attain purity. Having attained purity, they will achieve their wishes in any place. ‘Good men! When I practiced the path in past lives, I cultivated such great compassion for sentient beings. I shattered my body into Śarīra (relics) and universally distributed them; this was my original vow. Because of such immeasurable meritorious causes and conditions and great compassion, I universally protect sentient beings in the evil ages to come.’ ‘Good men! If Bodhisattvas (enlightenment beings) can generate desire, diligence, and non-negligence in this Dharma (teachings), they will surely make this vow: to uphold, recite, and widely explain such scriptures to others in the future degenerate age. I will use my divine power to enable these Bodhisattvas to uphold, recite, and widely explain them to others. I also entrust these Bodhisattvas with this scripture because they can uphold, recite, and widely explain it to others. Why is this so? Good men! Wherever this scripture resides, know that there is a Buddha who does not disappear in that land. Therefore, the Tathāgata (the thus-gone one) entrusts this scripture to these Bodhisattvas.’ ‘Good men! Know that I gathered sentient beings in past lives due to such causes and conditions. I also gather sentient beings in this life, and I will also gather sentient beings in future lives, namely, protecting and cherishing such scriptures, so that they will be widely disseminated in the five hundred years after my Parinirvana (extinction).’ ‘Good men! Whether in this life or after my Parinirvana (extinction), whether in villages, cities, mountains, forests, or wildernesses, if there are such scriptures, and if someone can uphold, recite, and explain them to others, know that there is a Buddha in this place. Why? I say that all Buddhas are the Dharmakāya (Dharma body), and seeing the Dharma (teachings) is equivalent to seeing the Buddha. The Buddha should not be seen through the physical body. If someone believes in the Dharma (teachings) and listens to the Dharma (teachings), that person believes in the Buddha and listens to the Buddha's words. If someone can practice according to the teachings in this Dharma (teachings), that person sees the Buddha, and that person is called a speaker of truth, a speaker of Dharma (teachings), and a follower of Dharma (teachings).’ ‘Good men! My body is neither Dharma (teachings) nor non-Dharma (teachings); this is called following the Dharma (teachings), and this is called the foremost Dharma (teachings) giving.’ --------------------------------------------------------------------------------
Chinese
所谓不着法不着非法。何以故？若着法者，不名见佛。 “诸善男子！不着一切法名为见佛。若于一切法中无所见者，是名见佛。何以故？如来不可以法说，不可以非法说，亦不可以法见。所以者何？诸善男子！如经中说：‘汝等比丘！若知我法如筏喻者，法尚应舍，何况非法？’若能舍法非法，是名见佛。何以故？如来名为舍一切法者，不贪不受诸法名字，不堕名字法中。何况堕非法名字中？ “诸善男子！舍离一切法名字，名为如来，能如是见者，名为见如来。何以故？舍离见一切法故，名为见如来，以一切法不可得故。如实知见一切法故，名为见如来。 “诸善男子！若一切法不可得，舍离一切法，是中即无戏论，无是法非法名字，无行无示，是名见如来。若人能如是见法者，是名见如来。若能如是见如来者，是名正见。若异见者名为邪见，若邪见者则为妄见，是人不名为真见。 “诸善男子！真见者断一切语言道，非真非妄非有非无，离一切法不取一切法，不得一切法，如是见者，名为见如来。何以故？诸善男子！如来不以法性见，见一切法性离者，名为如来。若能如是见者，名为正见。 “诸善男子！汝等应如是见如来。汝等且观，如我所说观于如来。如是观者，当知一切 现代汉语译本 所谓不执着于法，也不执着于非法。为什么呢？如果执着于法，就不能称为见到佛（Buddha）。 ‘各位善男子！不执着于一切法，这叫做见到佛。如果在一切法中没有什么可见的，这叫做见到佛。为什么呢？如来（Tathagata）不可以用法来说明，也不可以用非法来说明，也不可以通过法来见到。这是什么原因呢？各位善男子！正如经典中所说：‘你们这些比丘（Bhikkhu）！如果知道我的法就像木筏的比喻一样，法尚且应该舍弃，何况非法呢？’如果能够舍弃法和非法，这叫做见到佛。为什么呢？如来被称为舍弃一切法的人，不贪恋也不接受各种法的名字，不落入名字法中。何况落入非法名字中呢？’ ‘各位善男子！舍弃离开一切法的名字，叫做如来，能够这样见到的，叫做见到如来。为什么呢？因为舍弃见到一切法，所以叫做见到如来，因为一切法是不可得的。如实地知见一切法，所以叫做见到如来。’ ‘各位善男子！如果一切法是不可得的，舍弃离开一切法，其中就没有戏论，没有这是法或非法的名字，没有行为也没有指示，这叫做见到如来。如果有人能够这样见到法，这叫做见到如来。如果能够这样见到如来，这叫做正见。如果见解不同，叫做邪见，如果邪见，那就是虚妄的见解，这样的人不能称为真正的见解。’ ‘各位善男子！真正的见解是断绝一切语言的道路，不是真也不是妄，不是有也不是无，离开一切法，不取一切法，得不到一切法，这样见到的，叫做见到如来。为什么呢？各位善男子！如来不是用法性来见，见到一切法的自性是空性的，这叫做如来。如果能够这样见到，这叫做正见。’ ‘各位善男子！你们应当这样见到如来。你们且观察，就像我所说的来观察如来。这样观察，应当知道一切’
English
English version So-called not being attached to the Dharma, nor being attached to non-Dharma. Why? If one is attached to the Dharma, one is not called seeing the Buddha (Buddha). 'Good men! Not being attached to all Dharmas is called seeing the Buddha. If in all Dharmas there is nothing to be seen, this is called seeing the Buddha. Why? The Tathagata (Tathagata) cannot be explained by Dharma, nor can it be explained by non-Dharma, nor can it be seen through Dharma. What is the reason? Good men! As it is said in the scriptures: 'You Bhikkhus (Bhikkhu)! If you know that my Dharma is like a raft, Dharma should be abandoned, let alone non-Dharma?' If one can abandon Dharma and non-Dharma, this is called seeing the Buddha. Why? The Tathagata is called the one who abandons all Dharmas, not coveting or accepting the names of various Dharmas, not falling into the Dharma of names. How much less falling into the names of non-Dharma?' 'Good men! Abandoning and leaving all Dharma names is called Tathagata, and being able to see in this way is called seeing the Tathagata. Why? Because abandoning seeing all Dharmas is called seeing the Tathagata, because all Dharmas are unattainable. Knowing and seeing all Dharmas as they really are is called seeing the Tathagata.' 'Good men! If all Dharmas are unattainable, abandoning and leaving all Dharmas, there is no idle talk in it, no name of this is Dharma or non-Dharma, no action and no indication, this is called seeing the Tathagata. If someone can see the Dharma in this way, this is called seeing the Tathagata. If one can see the Tathagata in this way, this is called right view. If the views are different, it is called wrong view, and if it is wrong view, then it is a false view, and such a person cannot be called a true view.' 'Good men! True view is to cut off all paths of language, neither true nor false, neither existent nor non-existent, leaving all Dharmas, not taking all Dharmas, not obtaining all Dharmas, seeing in this way is called seeing the Tathagata. Why? Good men! The Tathagata does not see with Dharma-nature, seeing that the nature of all Dharmas is emptiness, this is called Tathagata. If one can see in this way, this is called right view.' 'Good men! You should see the Tathagata in this way. You should observe, just as I said, observe the Tathagata. Observing in this way, you should know everything.' --------------------------------------------------------------------------------
Chinese
法皆是如来，当得一切法如，当得一切法实相，当得一切法非虚妄相，当知一切法是如来法，当知一切法是如来行处，当知一切法是不可思议行处。 “诸善男子！是故我说一切法是如来行处，如来行处是无行处。何以故？一切法行处，是中无法可行，是故说无行处是如来行处。一切法行处即是无行处，无行处即是如来行处。何以故？一切法行处无所有故，无行处是如来行处。一切行处入如来行处，则非行处。如来通达证是法故，是名无行处是如来行处。 “诸善男子！能知一切法无行处，是人能入如来行处，是人能观如来行处，是人能求如来行处，是人亦不着如来行处。何以故？是人知无行处是如来行处，离行处是如来行处。所谓一切法不可得、不可分别、不可贪故，是名非行处是如来行处，是名入智行处，不入一切法故。何以故？一切法无门故，以是门入。 “诸善男子！一切法无入无出，一切法无形。所以者何？如来于法无所得。何法若出若入、若见若说？诸善男子！是名入一切法门，以不入相故，一切法无合无散无缚无解，是一切法门以无门故，说是门名为不可出门不可入门，不可归门不可说门，毕竟无生门，以是法门，于法无所知无所见。以是法门，于法无证无所入。何以故？诸善男子 现代汉语译本：所有法都是如来，应当证得一切法的如如之境，应当证得一切法的真实相，应当证得一切法并非虚妄之相，应当知晓一切法都是如来的法，应当知晓一切法是如来所行之处，应当知晓一切法是不可思议的行处。 ‘各位善男子！因此我说一切法是如来所行之处，而如来所行之处是没有行处。为什么呢？因为一切法行处之中，没有法可以行，所以说没有行处就是如来所行之处。一切法行处即是没有行处，没有行处即是如来所行之处。为什么呢？因为一切法行处是空无所有的缘故，没有行处就是如来所行之处。一切行处进入如来行处，就不是行处了。如来通达并证悟了这个法，所以这被称为没有行处就是如来所行之处。’ ‘各位善男子！能够知晓一切法没有行处的人，这个人能够进入如来行处，这个人能够观察如来行处，这个人能够寻求如来行处，这个人也不会执着于如来行处。为什么呢？因为这个人知道没有行处就是如来行处，远离行处就是如来行处。所谓一切法不可得、不可分别、不可贪恋，这被称为非行处就是如来行处，这被称为进入智慧的行处，因为不进入一切法。为什么呢？因为一切法没有门径，所以通过这个无门之门进入。’ ‘各位善男子！一切法没有进入也没有出去，一切法没有形状。为什么呢？因为如来对于法没有所得。什么法可以出去或进入、可以看见或述说呢？各位善男子！这被称为进入一切法门，因为不进入任何相的缘故，一切法没有聚合也没有离散，没有束缚也没有解脱，这是一切法门，因为没有门径的缘故，所以说这个门名为不可出门、不可入门，不可归向的门、不可述说的门，毕竟无生的门，通过这个法门，对于法没有什么可知晓的，没有什么可见到的。通过这个法门，对于法没有什么可证悟的，没有什么可进入的。为什么呢？各位善男子！’
English
English version: All dharmas are Tathagata (如来, one who has thus come), one should attain the suchness of all dharmas, one should attain the true nature of all dharmas, one should attain the non-illusory nature of all dharmas, one should know that all dharmas are the dharmas of the Tathagata, one should know that all dharmas are the place where the Tathagata walks, one should know that all dharmas are the inconceivable place where one walks. 'Good men! Therefore, I say that all dharmas are the place where the Tathagata walks, and the place where the Tathagata walks is the no-place-to-walk. Why? Because in the place where all dharmas are walked, there is no dharma to be walked, therefore it is said that the no-place-to-walk is the place where the Tathagata walks. The place where all dharmas are walked is the no-place-to-walk, and the no-place-to-walk is the place where the Tathagata walks. Why? Because the place where all dharmas are walked is empty and without anything, the no-place-to-walk is the place where the Tathagata walks. All places-to-walk enter the place where the Tathagata walks, then it is not a place-to-walk. Because the Tathagata understands and realizes this dharma, it is called the no-place-to-walk is the place where the Tathagata walks.' 'Good men! One who can know that all dharmas are the no-place-to-walk, that person can enter the place where the Tathagata walks, that person can observe the place where the Tathagata walks, that person can seek the place where the Tathagata walks, that person will also not be attached to the place where the Tathagata walks. Why? Because that person knows that the no-place-to-walk is the place where the Tathagata walks, being apart from the place-to-walk is the place where the Tathagata walks. So-called all dharmas are unattainable, cannot be distinguished, cannot be craved, this is called the non-place-to-walk is the place where the Tathagata walks, this is called entering the place of wisdom, because not entering all dharmas. Why? Because all dharmas have no gate, therefore enter through this gate.' 'Good men! All dharmas have no entering and no exiting, all dharmas have no form. Why? Because the Tathagata has no attainment in dharma. What dharma can exit or enter, can be seen or spoken? Good men! This is called entering the gate of all dharmas, because not entering any appearance, all dharmas have no union and no dispersion, no bondage and no liberation, this is the gate of all dharmas, because there is no gate, therefore it is said that this gate is called the gate of no exiting, the gate of no entering, the gate of no returning, the gate of no speaking, the gate of ultimate non-birth, through this dharma gate, there is nothing to be known and nothing to be seen in dharma. Through this dharma gate, there is nothing to be realized and nothing to be entered in dharma. Why? Good men!' --------------------------------------------------------------------------------