Chinese
有流；若无有流则无往来生死；若无往来生死是则灭度。” 又问：“何故说言灭度？” 答言：“灭度者，名为众缘不和合。若无明不和合诸行因缘，则不起诸行；若不起诸行是名为灭，不起相是毕竟灭。得是道故，则无生处，如是名为四圣谛。” (尔时下，丹为如来二事品第五)◎尔时等行菩萨谓文殊师利言：“如汝所说皆为真实？” 答言：“一切言说皆为真实。” 又问：“虚妄言说亦真实耶？” 答言：“如是！所以者何？是诸言说皆为虚妄，无处无方。若法皆虚妄无处无方，是故一切言说皆是真实。善男子！提婆达语、如来语无异无别。所以者何？一切言说。皆是如来言说，不出如故。一切言说有所说事，皆以无所说故得有所说，是故一切言说皆等，文字同故、文字无念故、文字空故。” 等行言：“如来不说凡夫语言、贤圣语言耶？” 文殊师利言：“然！以文字说凡夫语言，亦以文字说贤圣语言。如是，善男子！诸文字有分别，是凡夫言说、是贤圣言说耶？” 等行答言：“不也！” 文殊师利言：“如诸文字无分别，一切贤圣亦无分别，是故贤圣无有言说。所以者何？贤圣不以文字相、不以众生相、不以法相有所说也。譬如钟鼓 现代汉语译本：‘如果存在‘流’（指烦恼、业力等），那么就会有往来生死（轮回）；如果不存在‘流’，那么就不会有往来生死，这就是灭度（涅槃）。’ 又问：‘为什么说这是灭度呢？’ 答道：‘灭度，指的是众缘（各种条件）不再和合。如果无明（avidya，对事物真相的迷惑）不与诸行（saṃskāra，由无明产生的行为）的因缘和合，那么就不会产生诸行；如果不产生诸行，这就叫做灭，不起相就是毕竟灭（彻底的寂灭）。证得这个道，就没有了生处（轮回的场所），这叫做四圣谛（catvāri āryasatyāni）。’ （以下，丹本为如来二事品第五）◎这时，等行菩萨（Samantagamin Bodhisattva）对文殊师利（Mañjuśrī）说：‘如您所说，一切都是真实的吗？’ 文殊师利回答说：‘一切言说都是真实的。’ 又问：‘虚妄的言说也是真实的吗？’ 回答说：‘是的！为什么呢？因为一切言说都是虚妄的，没有处所，没有方向。如果一切法（dharma，事物、现象）都是虚妄的，没有处所，没有方向，所以一切言说都是真实的。善男子！提婆达多（Devadatta）的言语和如来（Tathāgata）的言语没有差异，没有区别。为什么呢？因为一切言说都是如来的言说，没有超出如如不动的本性。一切言说有所说的内容，都是因为没有所说才能有所说，所以一切言说都是平等的，文字相同，文字没有念头，文字是空性的。’ 等行菩萨说：‘如来说凡夫（pṛthagjana）的语言和贤圣（ārya）的语言吗？’ 文殊师利说：‘是的！用文字说凡夫的语言，也用文字说贤圣的语言。是这样，善男子！诸文字有分别是凡夫的言说，是贤圣的言说吗？’ 等行菩萨回答说：‘不是的！’ 文殊师利说：‘如果诸文字没有分别，一切贤圣也没有分别，所以贤圣没有言说。为什么呢？贤圣不以文字相、不以众生相、不以法相有所说。譬如钟鼓……’
English
English version: 'If there is ‘influx’ (referring to afflictions, karma, etc.), then there will be coming and going in birth and death (saṃsāra); if there is no ‘influx,’ then there will be no coming and going in birth and death, and that is extinction (nirvāṇa).' Again asked: 'Why is it said to be extinction?' Answered: 'Extinction means that the aggregation of conditions (various causes) no longer comes together. If ignorance (avidya, delusion about the true nature of things) does not combine with the causes and conditions of actions (saṃskāra, actions arising from ignorance), then actions will not arise; if actions do not arise, this is called extinction, and the non-arising of characteristics is ultimate extinction (complete cessation). Having attained this path, there is no place of birth (place of rebirth), and this is called the Four Noble Truths (catvāri āryasatyāni).' (Hereafter, the Dan version is the fifth chapter, 'Two Aspects of the Tathāgata') ◎ At that time, the Samantagamin Bodhisattva said to Mañjuśrī: 'Are all things as you say, true?' Mañjuśrī replied: 'All speech is true.' Again asked: 'Is false speech also true?' Answered: 'Yes! Why? Because all speech is false, without location, without direction. If all dharmas (things, phenomena) are false, without location, without direction, therefore all speech is true. Good man! The words of Devadatta and the words of the Tathāgata are not different, not distinct. Why? Because all speech is the speech of the Tathāgata, not going beyond suchness (tathatā). All speech has something to say, and it is because there is nothing to say that there is something to say, therefore all speech is equal, because the letters are the same, because the letters have no thought, because the letters are empty.' Samantagamin said: 'Does the Tathāgata speak the language of ordinary people (pṛthagjana) and the language of the noble ones (ārya)?' Mañjuśrī said: 'Yes! The language of ordinary people is spoken with letters, and the language of the noble ones is also spoken with letters. Is it like this, good man? Do the letters have distinctions, that this is the speech of ordinary people, and this is the speech of the noble ones?' Samantagamin replied: 'No!' Mañjuśrī said: 'If the letters have no distinctions, then all the noble ones have no distinctions, therefore the noble ones have no speech. Why? The noble ones do not speak with the characteristic of letters, not with the characteristic of beings, not with the characteristic of dharmas. For example, a bell and a drum...' --------------------------------------------------------------------------------
Chinese
众缘和合而有音声，是诸钟鼓亦无分别；如是诸贤圣善知众因缘故，于诸言说无贪无碍。” 等行言：“如佛所说：‘汝等集会当行二事，若说法、若圣默然。’何谓说法？何谓圣默然？” 答言：“若说法，不违佛、不违法、不违僧，是名说法。若知法即是佛，离相即是法，无为即是僧，是名圣默然。又，善男子！因四念处有所说，名为说法；于一切法无所忆念，名圣默然。因四正勤有所说，名为说法；以诸法等，不作等、不作不等，名圣默然。因四如意足有所说，名为说法；若不起身、心，名圣默然。因五根、五力有所说，名为说法；若不随他语有所信，为不取不舍故分别诸法，一心安住，无念念中解一切法，常定性断一切戏论慧，名圣默然。因七菩提分有所说，名为说法；若常行舍心，无所分别，无增无减，名圣默然。因八圣道分有所说，名为说法；若知说法相如筏喻，不依法、不依非法，名圣默然。善男子！于是三十七助道法若能开解、演说，名为说法；若身证是法，亦不离身见法，亦不离法见身，于是观中不见二相、不见不二相，如是现前知见而亦不见，名圣默然。又，善男子！若不妄想着我，不妄想着彼，不妄想着法有所说，名为说法；若至不可说相，能离一切言说音声，得不动处，入离相 现代汉语译本 ‘众缘和合’才会有音声，钟和鼓本身并没有分别。同样的，贤圣之人因为善于了解各种因缘，所以对于各种言说没有贪恋和障碍。 等行问道：‘正如佛所说：‘你们应当奉行两件事，要么说法，要么圣默然。’什么是说法？什么是圣默然？’ 回答说：‘如果说法不违背佛、不违背法、不违背僧，这叫做说法。如果知道法就是佛，远离表相就是法，无为就是僧，这叫做圣默然。’ ‘还有，善男子！因为修习四念处（Four Foundations of Mindfulness）而有所宣说，叫做说法；对于一切法不作忆念，叫做圣默然。因为修习四正勤（Four Right Exertions）而有所宣说，叫做说法；认为诸法平等，不执着于平等，也不执着于不平等，叫做圣默然。因为修习四如意足（Four Bases of Power）而有所宣说，叫做说法；如果不生起（执着于）身和心，叫做圣默然。因为修习五根（Five Roots）、五力（Five Powers）而有所宣说，叫做说法；如果不随从他人的言语而轻信，为了不取不舍的缘故而分别诸法，一心安住，在没有念头中理解一切法，以常定的自性断除一切戏论的智慧，叫做圣默然。因为修习七菩提分（Seven Factors of Enlightenment）而有所宣说，叫做说法；如果常常行舍心，没有分别，没有增加也没有减少，叫做圣默然。因为修习八圣道分（Eightfold Noble Path）而有所宣说，叫做说法；如果知道说法的表相如同筏的譬喻，不依赖于法，也不依赖于非法，叫做圣默然。’ ‘善男子！对于这三十七助道法（Thirty-seven Factors of Enlightenment），如果能够开解、演说，叫做说法；如果亲身证悟这些法，也不离开身而见法，也不离开法而见身，在这种观照中不见二相，也不见不二相，像这样现前知见却也无所见，叫做圣默然。’ ‘还有，善男子！如果不妄想着我，不妄想着他，不妄想着法而有所说，叫做说法；如果达到不可说的境界，能够脱离一切言说音声，得到不动之处，进入离相（freedom from characteristics）。’
English
English version ‘The existence of sound is due to the aggregation of various conditions (hetu-pratyaya), and the bells and drums themselves have no distinctions. Similarly, virtuous and wise individuals, being well-versed in the causes and conditions, have no attachment or hindrance to various expressions.’ Samantaga asked: ‘As the Buddha said: ‘You should practice two things: either expound the Dharma or maintain noble silence.’ What is expounding the Dharma? What is noble silence?’ The answer: ‘If expounding the Dharma does not contradict the Buddha, does not contradict the Dharma, and does not contradict the Sangha, it is called expounding the Dharma. If one knows that the Dharma is the Buddha, detachment from characteristics is the Dharma, and non-action (wu-wei) is the Sangha, it is called noble silence.’ ‘Furthermore, good man! Speaking based on the Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā) is called expounding the Dharma; not recollecting anything about all dharmas is called noble silence. Speaking based on the Four Right Exertions (Cattāro Sammappadhānā) is called expounding the Dharma; considering all dharmas as equal, not clinging to equality, nor clinging to inequality, is called noble silence. Speaking based on the Four Bases of Power (Cattāro Iddhipādā) is called expounding the Dharma; if one does not arise (attachment to) body and mind, it is called noble silence. Speaking based on the Five Roots (Pañcaindriyāṇi) and Five Powers (Pañcabalāni) is called expounding the Dharma; if one does not believe based on others' words, and distinguishes dharmas for the sake of not taking or rejecting, abiding with one mind, understanding all dharmas in the absence of thoughts, and with constant and stable nature, cutting off all playful discussions with wisdom, it is called noble silence. Speaking based on the Seven Factors of Enlightenment (Satta Bojjhaṅgā) is called expounding the Dharma; if one constantly practices the mind of relinquishment (upekkhā), without discrimination, without increase or decrease, it is called noble silence. Speaking based on the Eightfold Noble Path (Aṭṭhaṅgiko Maggo) is called expounding the Dharma; if one knows that the appearance of expounding the Dharma is like the simile of a raft, not relying on the Dharma, nor relying on non-Dharma, it is called noble silence.’ ‘Good man! If one can explain and expound these Thirty-seven Factors of Enlightenment (Bodhipakkhiyadhamma), it is called expounding the Dharma; if one personally realizes these dharmas, and does not see the Dharma apart from the body, nor see the body apart from the Dharma, in this contemplation, one does not see two characteristics, nor does one see non-dual characteristics, like this, knowing and seeing directly, yet also seeing nothing, it is called noble silence.’ ‘Furthermore, good man! If one does not falsely think of ‘I’, does not falsely think of ‘other’, and does not falsely think of the Dharma while speaking, it is called expounding the Dharma; if one reaches the state of unspeakability, is able to detach from all speech and sound, attains the immovable place, and enters freedom from characteristics (lakṣaṇa).’ --------------------------------------------------------------------------------
Chinese
心，名圣默然。又，善男子！若知一切众生诸根利钝而教诲之，名为说法；常入于定心不散乱，名圣默然。” 等行言：“如我解文殊师利所说义，一切声闻、辟支佛无有说法，亦无圣默然。所以者何？不能了知一切众生诸根利钝，亦复不能常在于定。文殊师利！若有真实问：‘何等是世间说法者？何等是世间圣默然者？’则当为说诸佛是也。所以者何？诸佛善能分别一切众生诸根利钝，亦常在定。” 佛告文殊师利：“如是，如是！如等行所说，唯诸佛、如来有此二法。” 尔时须菩提白佛言：“世尊！我亲从佛闻：‘汝等集会当行二事，若说法、若圣默然。’世尊！若声闻不能行者，云何如来敕诸比丘行此二事？” 佛告须菩提：“于汝意云何？若声闻不从他闻，能说法、能圣默然不？” 须菩提言：“不也。” “须菩提！是故当知一切声闻、辟支佛无有说法、无圣默然。” 尔时文殊师利谓须菩提言：“长老须菩提！如来了知众生八万四千行。汝于此中有智慧，能随其所应为说法不？” 答言：“不也！” “今须菩提能入观一切众生心三昧、住是三昧，通达一切众生心、心所行，自心、他心无所妨碍不？” 答言：“不也！” “须 现代汉语译本： ‘心’，名为‘圣默然’。还有，善男子！如果能了解一切众生诸根的利钝而教诲他们，这叫做‘说法’；常常安住在禅定中，心不散乱，这叫做‘圣默然’。 等行说：‘依我理解文殊师利（Manjushri，菩萨名）所说的意义，一切声闻（Sravaka，听闻佛陀教诲而证悟的修行者）、辟支佛（Pratyekabuddha，不依他人教导而独自证悟的修行者）都没有说法，也没有圣默然。为什么呢？因为他们不能了解一切众生诸根的利钝，也不能常常安住在禅定中。文殊师利！如果有人真实地问：‘什么是世间的说法者？什么是世间的圣默然者？’那么应当为他们说诸佛才是。为什么呢？诸佛善于分辨一切众生诸根的利钝，也常常安住在禅定中。’ 佛告诉文殊师利：‘是这样，是这样！正如等行所说，只有诸佛、如来（Tathagata，佛的称号之一）才有这两种法。’ 这时，须菩提（Subhuti，佛陀的弟子）对佛说：‘世尊！我亲自从佛那里听到：‘你们应当奉行两件事，要么说法，要么圣默然。’世尊！如果声闻不能奉行，如来怎么命令比丘（Bhiksu，出家修行的男性）奉行这两件事呢？’ 佛告诉须菩提：‘你的意思如何？如果声闻不从他人那里听闻，能说法、能圣默然吗？’ 须菩提说：‘不能。’ ‘须菩提！所以应当知道一切声闻、辟支佛没有说法，没有圣默然。’ 这时，文殊师利对须菩提说：‘长老须菩提！如来了解众生八万四千种根性。你在这其中有智慧，能根据众生根性为他们说法吗？’ 须菩提回答说：‘不能！’ ‘现在须菩提能进入观一切众生心三昧（Samadhi，禅定），安住在这种三昧中，通达一切众生的心和心所行，对于自己的心和他人的心没有妨碍吗？’ 须菩提回答说：‘不能！’ ‘须菩提！’