Chinese
毁坏； 解达施戒及智慧， 一相平等同无相。 诸结寂灭永无结， 妄想于彼生分别； 无内无外亦无中， 从于妄想颠倒有。 若法非法无妄想， 推求诸法无所有； 觉了名色如实性， 彼行于世无染着。 过去未来无边量， 所演说法亦如是， 本际寂灭无尽灭， 无有方所无住处。 以文字故说是法， 而此文字是尽相； 知是文字尽相已， 于一切法无妄想。 持心等持无所持， 彼此不违于法相； 心及数法无有生， 知一切法入平等。 际无际断无所断， 前后及中同叵得； 了知三世平等已， 彼智无边无有量。 世间贪著于名色， 有边无边皆寂静； 了知因缘法相已， 无我、众生、命妄想。 所起我见永无起， 一切诸法亦无起； 若所起者本无起， 彼常随顺顺法忍。 其性犹如云中电， 一切法如我实性； 我人众生性自空， 入此陀罗尼印相。 随所觉知三脱门， 一相无相等同相； 一切有法无边量， 法法自无有妄想。 以文字说分别法， 若上若中及与下； 文字亦无有妄想， 推求分别真实义。 义及文字共相应， 以音声说无二义； 若知本性常寂静， 彼本际 现代汉语译本： 毁坏； 解达布施、持戒及智慧，一相平等同于无相。 诸烦恼寂灭，永无烦恼，妄想于此生起分别； 无内无外也无中间，皆由妄想颠倒而生。 若法非法皆无妄想，推求诸法一无所有； 觉悟名色（nama-rupa，构成个体存在的要素）的如实之性，此人在世间行走而无所染着。 过去未来无边无量，所演说的法也应如此， 本源寂灭，无有穷尽，无有方所，无有住处。 因为文字的缘故才说此法，而这些文字是终将消逝的表相； 知道这些文字终将消逝之后，对于一切法便不再有妄想。 持心于等持（samadhi，专注的状态），无所执持，彼此不违背于法的实相； 心及数法（dhamma，佛法）本无生起，知晓一切法皆入于平等。 边际与无边际，断灭与无断灭，前后及中间皆不可得； 了知过去、现在、未来三世平等之后，此智慧便无边无量。 世间之人贪着于名色（nama-rupa，构成个体存在的要素），有边无边皆归于寂静； 了知因缘法（pratitya-samutpada，缘起法）的实相之后，便不再妄想有我、众生、命。 所生起的我见永远不再生起，一切诸法也无生起； 如果有所生起，那本就无生起，此人常常随顺于法忍（dharma-ksanti，对佛法的忍可）。 其自性犹如云中闪电，一切法如我的真实自性； 我、人、众生的自性本空，进入此陀罗尼（dharani，总持）的印相。 随所觉知的三解脱门（trimoksa，空、无相、无愿），一相、无相、相等同于无相； 一切有法无边无量，法法自性本无妄想。 以文字来说明分别之法，若上若中及与下； 文字本身也无有妄想，推求分别的真实意义。 意义与文字共同相应，以音声宣说无二之义； 若知晓万事万物的本性常寂静，那便是本源。
English
English version: Destruction; Understanding giving, morality, and wisdom, the single aspect is equal to the non-aspect. All fetters are extinguished and there are no more fetters, but delusion arises and creates distinctions; There is no inside, no outside, and no middle, all arising from delusion and inversion. If there is no delusion about what is Dharma and what is not Dharma, then seeking all dharmas reveals nothing; Awakening to the true nature of nama-rupa (name and form, the elements constituting individual existence), one walks in the world without attachment. The past and future are boundless and immeasurable, and the Dharma expounded is also like this, The origin is tranquil and without end, without location and without dwelling place. It is because of words that this Dharma is spoken, and these words are the appearance of cessation; Knowing that these words are the appearance of cessation, there is no more delusion about all dharmas. Holding the mind in samadhi (concentration) without holding onto anything, not contradicting each other in the aspect of Dharma; The mind and dhammas (teachings) have no arising, knowing that all dharmas enter into equality. The boundary and the boundless, the cessation and the non-cessation, the beginning, the end, and the middle are all unattainable; Knowing that the three times (past, present, future) are equal, this wisdom is boundless and immeasurable. The world is attached to nama-rupa (name and form, the elements constituting individual existence), the bounded and the unbounded are all tranquil; Knowing the true nature of pratitya-samutpada (dependent origination), there is no delusion about self, sentient beings, or life. The arising of self-view never arises again, and all dharmas also have no arising; If there is something that arises, then it originally had no arising, and this person constantly accords with dharma-ksanti (acceptance of the Dharma). Its nature is like lightning in the clouds, all dharmas are like my true nature; The nature of self, person, and sentient beings is inherently empty, entering into the mudra (seal) of this dharani (mantra). Following the three doors of liberation (trimoksa - emptiness, signlessness, wishlessness) that are awakened to, the single aspect, the non-aspect, and the equal aspect are the same as the non-aspect; All existing dharmas are boundless and immeasurable, and each dharma inherently has no delusion. Using words to explain the Dharma of distinctions, whether superior, middle, or inferior; Words themselves also have no delusion, seeking the true meaning of distinctions. Meaning and words correspond together, using sound to speak of the non-dual meaning; If one knows that the inherent nature is always tranquil, then that is the origin. -------------------------------------------------------------------------------- 性常自断。 若本际性常自断， 为利世故修诸行； 推求本际无本际， 彼大慈悲最清净。 若大慈悲最清净， 苦乐同等而修行； 亦复无高亦无下， 彼名知利大丈夫。 法眼寂静最寂静， 若见不见常寂静； 亦复无增亦无减， 彼性离作常寂静。 如空中声叵捉持， 虽可闻知不可说； 是演说者及听者， 悉皆不实得自在。”
Chinese
当诸琴乐演出是偈法音之时，八千菩萨得无生忍。 尔时天冠菩萨白佛言：“世尊！如是妙偈从何而出？” 佛言：“善男子！汝今自问大树紧那罗王！彼当答汝。” 尔时天冠菩萨问于大树紧那罗王：“紧那罗王！如是妙偈从何而出？” 答言：“善男子！从诸众生音声中出。” 又问：“诸众生音声从何而出？” 答言：“善男子！众生音声从虚空出。” 天冠菩萨问言：“紧那罗王！众生音声非口出耶？” 答言：“善男子！是众生音为从身出、为从心出？” 天冠答言：“不从身出、亦不从心。何以故？身痴无知如草木瓦石；心无形色，不可睹见，无有触碍，不可宣说，犹如幻化。” 大树紧那罗言：“善男子！若离身心，从何而出？” 天冠答言：“从于 现代汉语译本 ‘性常自断’（自性的常态是自我决断）。 若本性原本就是自我决断的，为了利益世间众生而修行各种善行； 探求本性的根源，却发现本性并无根源，这样的大慈大悲是最清净的。 若大慈大悲是最清净的，那么对待痛苦和快乐就能平等对待并修行； 既没有高下之分，这样的人才能被称为真正懂得利益的大丈夫。 法眼（智慧之眼）寂静到了极点，无论看见还是看不见，都处于恒常的寂静之中； 既没有增加也没有减少，这样的自性远离造作，恒常寂静。 如同空中的声音难以捉摸，虽然可以听见，却无法用语言表达； 无论是说法的人还是听法的人，都明白一切皆非真实，从而获得自在。 当各种琴乐演奏出这些偈颂的法音时，八千位菩萨证得了无生法忍（对事物不生不灭的深刻理解）。 这时，天冠菩萨（Tian Guan Pusa）问佛陀：‘世尊！这些美妙的偈颂是从哪里来的？’ 佛陀说：‘善男子！你现在可以去问大树紧那罗王（Da Shu Jinnaruo Wang）！他会回答你的。’ 这时，天冠菩萨问大树紧那罗王：‘紧那罗王！这些美妙的偈颂是从哪里来的？’ 紧那罗王回答说：‘善男子！是从所有众生的音声中发出的。’ 天冠菩萨又问：‘所有众生的音声是从哪里发出的？’ 紧那罗王回答说：‘善男子！众生的音声是从虚空中发出的。’ 天冠菩萨问：‘紧那罗王！众生的音声不是从口中发出的吗？’ 紧那罗王反问道：‘善男子！那么众生的音声是从身体发出的，还是从心中发出的呢？’ 天冠菩萨回答说：‘不是从身体发出，也不是从心中发出。为什么呢？因为身体愚痴无知，如同草木瓦石；心没有形状和颜色，无法看见，没有触碰和阻碍，无法用语言描述，就像幻化一样。’ 大树紧那罗王说：‘善男子！如果既不是从身发出，也不是从心发出，那么是从哪里发出的呢？’ 天冠菩萨回答说：‘是从于……’
English
English version 'The nature is always self-determined.' (The inherent nature is always self-decisive). If the fundamental nature is always self-determined, then one cultivates various practices for the benefit of the world; Seeking the origin of the fundamental nature, one finds that it has no origin; such great compassion is the purest. If great compassion is the purest, then one can treat suffering and joy equally and cultivate; There is neither high nor low; such a person is called a great man who truly understands benefit. The Dharma eye (wisdom eye) is supremely tranquil; whether seeing or not seeing, it is always tranquil; There is neither increase nor decrease; such a nature is detached from action and is always tranquil. Like a sound in the sky, it is difficult to grasp; although it can be heard, it cannot be expressed in words; Whether the speaker or the listener, all understand that everything is unreal, and thus attain freedom. When various musical instruments played these verses of Dharma sound, eight thousand Bodhisattvas attained the patience of non-origination (a profound understanding of the non-arising and non-ceasing of things). At that time, Tian Guan Pusa (Heavenly Crown Bodhisattva) asked the Buddha: 'World Honored One! Where do these wonderful verses come from?' The Buddha said: 'Good man! You may now ask Da Shu Jinnaruo Wang (Great Tree Kinnara King)! He will answer you.' Then, Tian Guan Pusa asked Da Shu Jinnaruo Wang: 'Kinnara King! Where do these wonderful verses come from?' The Kinnara King replied: 'Good man! They come from the voices of all sentient beings.' Tian Guan Pusa further asked: 'Where do the voices of all sentient beings come from?' The Kinnara King replied: 'Good man! The voices of sentient beings come from the void.' Tian Guan Pusa asked: 'Kinnara King! Do the voices of sentient beings not come from the mouth?' The Kinnara King countered: 'Good man! Then do the voices of sentient beings come from the body, or from the mind?' Tian Guan Pusa replied: 'They do not come from the body, nor do they come from the mind. Why? Because the body is foolish and ignorant, like grass, wood, tiles, and stones; the mind has no shape or color, cannot be seen, has no contact or obstruction, cannot be described in words, and is like an illusion.' Da Shu Jinnaruo Wang said: 'Good man! If it is neither from the body nor from the mind, then where does it come from?' Tian Guan Pusa replied: 'It comes from...' -------------------------------------------------------------------------------- 思惟出生音声。” 又问：“若无虚空，声何由出？” 天冠答言：“若无虚空，声终不出。”
Chinese
紧那罗言：“善男子！是故当知一切音声从虚空出，当知是声即虚空性，闻已便灭，若其灭已同空性住，是故诸法若说不说同虚空性，是故应当不舍空际。如音声分，诸法亦尔！若以音声有所说法，而是诸法于音声中求不可得，音声于法求亦叵得。善男子！是故说言：‘一切诸法不可言说，但以音声名为言说。’当知言说为无所说，又以音声名为言说。然是音声本。无住处，若无住处则无坚实，则名为实；若其是实则不可坏；若不可坏则无有起；若无有起则无有灭；若无有灭是名清净。若是清净是则白净；若是白净是则无垢；若是无垢是则光明；若是光明则是心性；若是心性则是出过；若是出过则出过诸相；若出过诸相则是正位；若菩萨在正位是则名得无生法忍。若得无生法忍一切能忍，亦忍于空亦忍于人。何以故？不离于人名之为空，人即是空。忍于无相亦忍于相。何以故？是相实性即是无相。忍于无愿亦忍于愿。何以故？愿实性相即是无愿。一切法性及众生性，一切常灭亦如是忍。何以故？一切众生生死之性犹如幻梦，是名菩萨得无生法忍。不违一切法、不逆一切法，若顺此忍则亦忍顺随诸法去； 现代汉语译本：‘思惟出生音声。’ 又问：‘若无虚空，声何由出？’ 天冠答言：‘若无虚空，声终不出。’ 紧那罗（Kinnara，天神名）言：‘善男子！是故当知一切音声从虚空出，当知是声即虚空性，闻已便灭，若其灭已同空性住，是故诸法若说不说同虚空性，是故应当不舍空际。如音声分，诸法亦尔！若以音声有所说法，而是诸法于音声中求不可得，音声于法求亦叵得。善男子！是故说言：‘一切诸法不可言说，但以音声名为言说。’当知言说为无所说，又以音声名为言说。然是音声本无住处，若无住处则无坚实，则名为实；若其是实则不可坏；若不可坏则无有起；若无有起则无有灭；若无有灭是名清净。若是清净是则白净；若是白净是则无垢；若是无垢是则光明；若是光明则是心性；若是心性则是出过；若是出过则出过诸相；若出过诸相则是正位；若菩萨在正位是则名得无生法忍。若得无生法忍一切能忍，亦忍于空亦忍于人。何以故？不离于人名之为空，人即是空。忍于无相亦忍于相。何以故？是相实性即是无相。忍于无愿亦忍于愿。何以故？愿实性相即是无愿。一切法性及众生性，一切常灭亦如是忍。何以故？一切众生生死之性犹如幻梦，是名菩萨得无生法忍。不违一切法、不逆一切法，若顺此忍则亦忍顺随诸法去；’
English
English version: 'Contemplate the arising of sound.' Again asked: 'If there is no space, how does sound arise?' Tianguan (Heavenly Crown, a deity) replied: 'If there is no space, sound will ultimately not arise.' Kinnara (a celestial musician) said: 'Good man! Therefore, you should know that all sounds arise from space. You should know that this sound is the very nature of space. It ceases upon being heard. If it ceases, it abides in the nature of emptiness. Therefore, whether phenomena are spoken of or not, they are of the nature of emptiness. Therefore, one should not abandon the realm of emptiness. Just as with the division of sound, so it is with all phenomena! If something is spoken of using sound, these phenomena cannot be found within the sound, and sound cannot be found within the phenomena. Good man! Therefore, it is said: ‘All phenomena are inexpressible, but they are called expression by means of sound.’ You should know that expression is without anything to be expressed, and yet it is called expression by means of sound. However, this sound has no inherent dwelling place. If there is no dwelling place, then there is no solidity, and it is called reality. If it is reality, then it is indestructible. If it is indestructible, then there is no arising. If there is no arising, then there is no ceasing. If there is no ceasing, it is called purity. If it is purity, then it is white and pure. If it is white and pure, then it is without defilement. If it is without defilement, then it is light. If it is light, then it is the nature of mind. If it is the nature of mind, then it is transcendence. If it is transcendence, then it transcends all characteristics. If it transcends all characteristics, then it is the correct position. If a Bodhisattva is in the correct position, then it is said that they have attained the Kshanti (patience/acceptance) of non-origination of dharmas (phenomena). If one attains the Kshanti of non-origination of dharmas, one can endure everything, enduring emptiness and enduring beings. Why? Not being separate from beings is called emptiness; beings are emptiness. Enduring no-form and also enduring form. Why? The true nature of form is no-form. Enduring no-wish and also enduring wish. Why? The true nature of wish is no-wish. The nature of all dharmas and the nature of sentient beings, all constant cessation, are likewise endured. Why? The nature of the birth and death of all sentient beings is like a phantom dream; this is called a Bodhisattva attaining the Kshanti of non-origination of dharmas. Not opposing all dharmas, not going against all dharmas, if one accords with this Kshanti, then one also endures going along with and following all dharmas;’ --------------------------------------------------------------------------------