English
English version: ‘From one thought to the next, if it does not proceed from one thought to the next, that is the true nature of all dharmas (phenomena), and the true nature of all dharmas is Nirvana (liberation).’ Morality is Nirvana, because it does not create or arise; patience is Nirvana, because thoughts are constantly ceasing; diligence is Nirvana, because there is nothing to grasp; meditation is Nirvana, because it does not crave its flavor; wisdom is Nirvana, because it does not grasp at appearances; greed is reality, because the Dharma-nature (the inherent nature of things) has no desire; hatred is reality, because the Dharma-nature has no hatred; ignorance is reality, because the Dharma-nature has no ignorance; birth and death are Nirvana, because there is no regression and no arising; Nirvana is birth and death, because of attachment; truthful speech is false, because it gives rise to the view of speech; false speech is truthful, for the sake of those with excessive pride (conceit). ‘Furthermore, Brahma (the creator god in Hinduism)! The Tathagata (title of the Buddha), according to what is suitable, sometimes speaks of ‘I,’ which is to speak of the side of permanence; sometimes speaks of ‘I,’ which is to speak of the side of annihilation; sometimes speaks of ‘I,’ which is to speak of no creator; sometimes speaks of ‘I,’ who is a heretic; sometimes speaks of ‘I,’ who is a non-believer; sometimes speaks of ‘I,’ who does not know how to repay kindness; sometimes speaks of ‘I,’ who is a food-vomiter (one who eats and then vomits, an analogy for accepting and then abandoning); sometimes speaks of ‘I,’ who is a non-receiver. The Tathagata has none of these things. Know that these are spoken according to what is suitable, desiring to cause sentient beings to abandon excessive pride. If a Bodhisattva (one who aspires to Buddhahood) is skilled in understanding what the Tathagata speaks according to what is suitable, if they hear that the Buddha appears in the world, they will believe and accept it, because the Buddha demonstrates the karmic reward of the physical body resulting from the good deeds of sentient beings; if they hear that the Buddha does not appear in the world, they will also believe and accept it, knowing that this is the Dharma-body (the body manifested by the Buddha's true nature) of all Buddhas; if they hear that the Buddha teaches the Dharma, they will also believe and accept it, for the sake of sentient beings who delight in words; if they hear that the Buddha does not teach the Dharma, they will also believe and accept it, knowing that the nature of all dharmas is inexpressible; if they hear that there is Nirvana, they will also believe and accept it, because it extinguishes the afflictions arising from delusion; if they hear that there is no Nirvana, they will also believe and accept it, because all dharmas have no characteristics of arising or ceasing; if they hear that there are sentient beings, they will also believe and accept it, because they enter the gate of conventional truth (relative to ultimate truth); if they hear that there are no sentient beings, they will also believe and accept it, because they enter the gate of the ultimate truth. Brahma! A Bodhisattva who thus understands well what the Tathagata speaks according to what is suitable, has no doubt or fear regarding various sounds, and can also benefit immeasurable sentient beings.’ ‘Bhagavan (title of the Buddha)! Why... -------------------------------------------------------------------------------- 谓方便？”
Chinese
佛言：“如来为众生说布施得大富，持戒得生天，忍辱得端正，精进得具诸功德，禅定得法喜，智慧得舍诸烦恼，多闻得智慧故，行十善道得人天福乐故，慈悲喜舍得生梵世故，禅定得如实智慧故，如实智慧得道果故，学地得无学地故，辟支佛地得消诸供养故，佛地得无量智慧故，涅槃得灭一切苦恼故。梵天！我如是方便为众生赞说是法。如来实不得我、人、众生、寿命者，亦不得施、亦不得悭，亦不得戒、亦不得毁戒，亦不得忍辱、亦不得瞋恚，亦不得精进、亦不得懈怠，亦不得禅定、亦不得乱心，亦不得智慧、亦不得智慧果，亦不得菩提、亦不得涅槃，亦不得苦、亦不得乐。梵天！若众生闻是法者勤行精进，是人为何利故勤行精进不得是法？若须陀洹果、斯陀含果、阿那含果、阿罗汉果、辟支佛道、阿耨多罗三藐三菩提、乃至涅槃亦复不得。梵天！是名如来方便说法。菩萨于此方便说法中应勤精进，令诸众生得于法利。” “世尊！何谓如来法门？” 佛言：“眼是解脱门，耳、鼻、舌、身、意是解脱门。所以者何？眼——空、无我、无我所，性自尔；耳、鼻、舌、身、意——空、无我、无我所，性自尔。梵天！当知诸入，皆入此解脱门，正行则不虚诳故；色、声、香、味、触、 现代汉语译本 ‘什么是方便（upaya）？’ 佛说：‘如来为众生宣说布施可以获得大富，持戒可以得生天界，忍辱可以获得端正的相貌，精进可以具备各种功德，禅定可以获得法喜，智慧可以舍弃各种烦恼，多闻可以增长智慧，奉行十善道可以获得人天福乐，修习慈悲喜舍四无量心可以得生梵天，禅定可以获得如实的智慧，如实的智慧可以获得道果，在有学位的阶段可以达到无学位的阶段，修辟支佛道可以消除各种供养，佛地可以获得无量的智慧，涅槃可以灭除一切苦恼。梵天（Brahmā）！我这样方便地为众生赞说这些法。如来实际上没有得到我、人、众生、寿命这些概念，也没有得到施舍，也没有得到吝啬，也没有得到持戒，也没有得到毁戒，也没有得到忍辱，也没有得到瞋恚，也没有得到精进，也没有得到懈怠，也没有得到禅定，也没有得到散乱的心，也没有得到智慧，也没有得到智慧的果实，也没有得到菩提（bodhi），也没有得到涅槃（nirvana），也没有得到苦，也没有得到乐。梵天（Brahmā）！如果众生听闻这些法后勤奋修行，那么这个人为了什么利益而勤奋修行却得不到这些法呢？无论是须陀洹果（Sotāpanna）、斯陀含果（Sakadāgāmin）、阿那含果（Anāgāmin）、阿罗汉果（Arhat），辟支佛道（Pratyekabuddha），阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi），乃至涅槃（nirvana）也同样得不到。梵天（Brahmā）！这叫做如来方便说法。菩萨（bodhisattva）在这种方便说法中应该勤奋精进，使众生获得法的利益。’ ‘世尊（Bhagavan）！什么是如来法门？’ 佛说：‘眼是解脱门，耳、鼻、舌、身、意是解脱门。为什么这样说呢？眼——空、无我（anatta）、无我所，其自性就是如此；耳、鼻、舌、身、意——空、无我（anatta）、无我所，其自性就是如此。梵天（Brahmā）！应当知道各种入处，都进入这个解脱门，正行就不会虚假欺骗；色、声、香、味、触、’
English
English version ‘What is meant by skillful means (upaya)?’ The Buddha said: ‘The Tathagata (Tathāgata) tells sentient beings that giving alms leads to great wealth, upholding precepts leads to rebirth in heaven, practicing patience leads to a handsome appearance, diligence leads to possessing all kinds of merits, meditation leads to the joy of Dharma, wisdom leads to abandoning all afflictions, extensive learning leads to wisdom, practicing the ten wholesome paths leads to human and heavenly bliss, cultivating loving-kindness, compassion, joy, and equanimity leads to rebirth in the Brahma world, meditation leads to true wisdom, true wisdom leads to the fruit of the path, the stage of learning leads to the stage of no-more-learning, the path of Pratyekabuddha leads to the elimination of all offerings, the Buddha-ground leads to immeasurable wisdom, and Nirvana (nirvana) leads to the extinction of all suffering and affliction. Brahma (Brahmā)! I thus skillfully praise these teachings for sentient beings. In reality, the Tathagata (Tathāgata) does not obtain the concepts of self, person, sentient being, or life-span, nor does he obtain giving or stinginess, nor does he obtain upholding precepts or breaking precepts, nor does he obtain patience or anger, nor does he obtain diligence or laziness, nor does he obtain meditation or a distracted mind, nor does he obtain wisdom or the fruit of wisdom, nor does he obtain Bodhi (bodhi) or Nirvana (nirvana), nor does he obtain suffering or happiness. Brahma (Brahmā)! If sentient beings hear these teachings and diligently practice, then for what benefit do they diligently practice but not obtain these teachings? Whether it be the fruit of Sotāpanna (Sotāpanna), the fruit of Sakadāgāmin (Sakadāgāmin), the fruit of Anāgāmin (Anāgāmin), the fruit of Arhat (Arhat), the path of Pratyekabuddha (Pratyekabuddha), Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi), or even Nirvana (nirvana), they likewise do not obtain them. Brahma (Brahmā)! This is called the Tathagata's (Tathāgata) skillful means of teaching the Dharma. Bodhisattvas (bodhisattva) should diligently practice in this skillful means of teaching the Dharma, so that sentient beings may obtain the benefit of the Dharma.’ ‘Bhagavan (Bhagavan)! What is the Tathagata's (Tathāgata) Dharma gate?’ The Buddha said: ‘The eye is a gate of liberation, the ear, nose, tongue, body, and mind are gates of liberation. Why is this so? The eye—empty, without self (anatta), without anything belonging to self, its nature is such; the ear, nose, tongue, body, and mind—empty, without self (anatta), without anything belonging to self, its nature is such. Brahma (Brahmā)! Know that all entrances enter this gate of liberation, and correct practice is not false or deceptive; form, sound, smell, taste, touch,’ --------------------------------------------------------------------------------
Chinese
法，亦复如是；一切诸法皆入是门，所谓空门、无相门、无作门、无生门、无灭门、无所从来门、无所从去门、无退门、无起门、性常清净门、离自体门。又，梵天！如来于一切文字中示是解脱门。所以者何？诸文字无合无用，性钝故。梵天！当知如来于一切文字中，说圣谛、说解脱门，如来所说法无有垢，一切诸法皆入解脱令住涅槃，是名如来说法入于法门。菩萨于此法门应当修学。”◎ ◎“世尊！何谓大悲？” 佛言：“如来以三十二种大悲救护众生。何等三十二？一切法无我，而众生不信不解，说有我生；如来于此而起大悲。一切诸法无众生，而众生说有众生；如来于此而起大悲。一切法无寿命者，而众生说有寿命者；如来于此而起大悲。一切法无人，而众生说有人；如来于此而起大悲。一切法无所有，而众生住于有见；如来于此而起大悲。一切法无住，而众生有住；如来于此而起大悲。一切法无归处，而众生乐于归处；如来于此而起大悲。一切法非我所，而众生著于我所；如来于此而起大悲。一切法无所属，而众生计有所属；如来于此而起大悲。一切法无取相，而众生有取相；如来于此而起大悲。一切法无生，而众生住于有生；如来于此而起大悲。一切法无退生，而众生住于退生；如来于此而 现代汉语译本 法也是如此；一切诸法都进入这个门，所谓的空门、无相门、无作门、无生门、无灭门、无所从来门、无所从去门、无退门、无起门、性常清净门、离自体门。还有，梵天（Brahmā，色界天之王）！如来在一切文字中显示这个解脱门。为什么呢？因为所有文字没有结合也没有作用，其性质是迟钝的。梵天（Brahmā，色界天之王）！应当知道如来在一切文字中，宣说圣谛、宣说解脱门，如来说的法没有污垢，一切诸法都进入解脱而安住于涅槃，这叫做如来说法进入法门。菩萨对于这个法门应当修学。’ ‘世尊！什么叫做大悲？’ 佛说：‘如来以三十二种大悲救护众生。是哪三十二种呢？一切法没有我（ātman），而众生不相信不理解，说有我产生；如来因此而生起大悲。一切诸法没有众生（sattva），而众生说有众生；如来因此而生起大悲。一切法没有寿命者（jīva），而众生说有寿命者；如来因此而生起大悲。一切法没有人（pudgala），而众生说有人；如来因此而生起大悲。一切法没有所有，而众生执着于有见；如来因此而生起大悲。一切法没有住处，而众生有住处；如来因此而生起大悲。一切法没有归宿，而众生乐于归宿；如来因此而生起大悲。一切法不是我所拥有，而众生执着于我所拥有；如来因此而生起大悲。一切法没有所属，而众生认为有所属；如来因此而生起大悲。一切法没有取相，而众生有取相；如来因此而生起大悲。一切法没有生，而众生执着于有生；如来因此而生起大悲。一切法没有退生，而众生执着于退生；如来因此而
English
English version The Dharma is also like this; all Dharmas enter through this gate, namely the gate of emptiness, the gate of no-characteristics, the gate of non-action, the gate of non-birth, the gate of non-cessation, the gate of no-coming-from-anywhere, the gate of no-going-to-anywhere, the gate of no-regression, the gate of no-arising, the gate of the eternally pure nature, the gate of detachment from self-nature. Furthermore, Brahmā (king of the Form Realm heavens)! The Tathāgata reveals this gate of liberation in all languages. Why is that? Because all languages have no combination and no function; their nature is dull. Brahmā (king of the Form Realm heavens)! You should know that the Tathāgata, in all languages, speaks of the Noble Truths, speaks of the gate of liberation. The Dharma spoken by the Tathāgata is without defilement; all Dharmas enter into liberation and abide in Nirvana. This is called the Tathāgata's Dharma entering the gate of Dharma. Bodhisattvas should study and practice this gate of Dharma.’ ‘World Honored One! What is called great compassion?’ The Buddha said: ‘The Tathāgata uses thirty-two kinds of great compassion to save sentient beings. What are the thirty-two? All Dharmas are without a self (ātman), but sentient beings do not believe or understand, and say that a self is born; the Tathāgata therefore arises with great compassion. All Dharmas are without sentient beings (sattva), but sentient beings say there are sentient beings; the Tathāgata therefore arises with great compassion. All Dharmas are without a life-span (jīva), but sentient beings say there is a life-span; the Tathāgata therefore arises with great compassion. All Dharmas are without a person (pudgala), but sentient beings say there is a person; the Tathāgata therefore arises with great compassion. All Dharmas are without anything possessed, but sentient beings dwell on the view of possession; the Tathāgata therefore arises with great compassion. All Dharmas are without abiding, but sentient beings have abiding; the Tathāgata therefore arises with great compassion. All Dharmas are without a refuge, but sentient beings delight in a refuge; the Tathāgata therefore arises with great compassion. All Dharmas are not something owned by me, but sentient beings are attached to what is owned by me; the Tathāgata therefore arises with great compassion. All Dharmas are without belonging, but sentient beings think there is belonging; the Tathāgata therefore arises with great compassion. All Dharmas are without grasping at characteristics, but sentient beings grasp at characteristics; the Tathāgata therefore arises with great compassion. All Dharmas are without birth, but sentient beings dwell on birth; the Tathāgata therefore arises with great compassion. All Dharmas are without regressive birth, but sentient beings dwell on regressive birth; the Tathāgata therefore arises with --------------------------------------------------------------------------------