Chinese
！由是义故，我作是言：‘希有之法，殑伽沙数诸佛不能宣说。’ “复次，大王！虚空无相，亦无动转，烟、云、尘、雾所不能着。虚空本性清净，无法可染、无法可净，诸佛、如来了一切法与虚空等。以是义故，殑伽沙数诸佛说不能尽。 “复次，大王！诸佛、如来于无住相中凝然不动，用而常寂。何以故？法无可迁，离处非处故；法不可得，离诸取相故。大王当知：诸法非生、亦非无生，非大、非小，非真实、非不真实，非有想、非无想，无所作、非无作，无智、无愚，无取相、非不取相，非集、非散，无来、无去，非颠倒、非离颠倒，非即烦恼、非离烦恼，非自然生、非由他生。 “大王！诸法如虚空，无动转故；诸法无比等，离伴侣故；诸法无二相，无差别故；诸法无有边，不可见故；诸法无有量，非大小故；诸法无穷尽，常所转故；诸法广大，遍法界故；诸法无所住，非内、外、中间故；诸法无分别，离妄想故；诸法是常，无迁变故；诸法是乐，无苦恼故；诸法有主宰，离妄执故；诸法是清净，非垢染故；诸法寂静，常湛然故；诸法无所得，离我相故；诸法无可乐，解脱相故；诸法无此、彼，离我取故；诸法无破坏，离种种相故；诸法一味，同解脱性故；诸法一相，离诸异想故；诸法 现代汉语译本：因此，基于这个道理，我才这样说：‘希有之法，多如殑伽沙（Ganga sand，恒河沙）数的诸佛也无法完全宣说。’ ‘再者，大王！虚空没有形相，也没有动摇转变，烟、云、尘土、雾气都不能附着。虚空的本性是清净的，没有法可以污染它，也没有法可以使它更清净，诸佛、如来彻悟一切法都与虚空一样。因为这个道理，多如殑伽沙（Ganga sand，恒河沙）数的诸佛也说不尽。’ ‘再者，大王！诸佛、如来在无住的境界中凝定不动，作用时却又常处于寂静。为什么呢？因为法不可迁移，远离了处所和非处所的分别；法不可得，远离了各种执取之相。大王应当知道：诸法非生、也非无生，非大、非小，非真实、也非不真实，非有想、也非无想，无所作为、也非无所不为，无智、也非无愚，无取相、也非不取相，非集聚、也非散灭，无来、无去，非颠倒、也非远离颠倒，非即是烦恼、也非脱离烦恼，非自然产生、也非由他物所生。 ‘大王！诸法如虚空，因为没有动摇转变；诸法无比等，因为远离伴侣；诸法无二相，因为没有差别；诸法没有边际，因为不可见；诸法没有数量，因为非大非小；诸法无穷尽，因为常在运转；诸法广大，因为遍及法界；诸法无所住，因为不在内、外、中间；诸法无分别，因为远离妄想；诸法是常，因为没有迁变；诸法是乐，因为没有苦恼；诸法有主宰，因为远离妄执；诸法是清净，因为没有垢染；诸法寂静，因为常湛然不动；诸法无所得，因为远离我相；诸法无可乐，因为是解脱之相；诸法无此、彼，因为远离我取；诸法无破坏，因为远离种种相；诸法一味，因为同是解脱之性；诸法一相，因为远离各种不同的想法；诸法……’
English
English version: 'Therefore, for this reason, I say: ‘Rare and wonderful is the Dharma, which countless Buddhas, as numerous as the sands of the Ganga (Ganga sand, sands of the Ganges River), cannot fully expound.’ ‘Furthermore, Great King! Emptiness is without form, nor does it move or change. Smoke, clouds, dust, and mist cannot cling to it. The nature of emptiness is pure; there is no Dharma that can defile it, nor is there any Dharma that can purify it. All Buddhas and Tathagatas realize that all Dharmas are like emptiness. For this reason, countless Buddhas, as numerous as the sands of the Ganga (Ganga sand, sands of the Ganges River), cannot fully describe it.’ ‘Furthermore, Great King! The Buddhas and Tathagatas are still and unmoving in the state of non-abiding, yet always in tranquility even when active. Why is this so? Because the Dharma cannot be moved, being apart from place and non-place; the Dharma cannot be attained, being apart from all grasping at appearances. Great King, you should know that all Dharmas are neither born nor unborn, neither large nor small, neither real nor unreal, neither with thought nor without thought, neither acting nor non-acting, neither with wisdom nor without wisdom, neither grasping at appearances nor not grasping at appearances, neither gathering nor scattering, neither coming nor going, neither inverted nor apart from inversion, neither identical with afflictions nor apart from afflictions, neither naturally arising nor arising from other causes.’ ‘Great King! All Dharmas are like emptiness, because they do not move or change; all Dharmas are incomparable, because they are apart from companionship; all Dharmas are without duality, because they are without difference; all Dharmas are without limit, because they are invisible; all Dharmas are without measure, because they are neither large nor small; all Dharmas are inexhaustible, because they are constantly revolving; all Dharmas are vast, because they pervade the Dharma realm; all Dharmas are without abiding, because they are not in the internal, external, or middle; all Dharmas are without discrimination, because they are apart from delusion; all Dharmas are constant, because they do not change; all Dharmas are blissful, because they are without suffering; all Dharmas have a master, because they are apart from false attachments; all Dharmas are pure, because they are without defilement; all Dharmas are tranquil, because they are always still and clear; all Dharmas are without attainment, because they are apart from the self-image; all Dharmas are without delight, because they are the aspect of liberation; all Dharmas are without ‘this’ or ‘that’, because they are apart from grasping at self; all Dharmas are without destruction, because they are apart from various appearances; all Dharmas are of one flavor, because they share the nature of liberation; all Dharmas are of one aspect, because they are apart from various different thoughts; all Dharmas...’ --------------------------------------------------------------------------------
Chinese
皆空，离诸见故；诸法无相，相清净故；诸法无愿，离三世故；诸法非三世所摄，过去、现在、未来不可得故。生死、涅槃本平等，诸法皆平等。大王！诸法既如是，烦恼、疑惑可得生不？” 王言：“不也。诸法皆空，烦恼、疑惑其何有也？” 妙吉祥菩萨言：“烦恼无生、法亦无说，烦恼性空，诸法平等，生死、涅盘本平等，烦恼、菩提亦平等。 佛说未曾有正法经卷第四 大正藏第 15 册 No. 0628 佛说未曾有正法经 佛说未曾有正法经卷第五 西天译经三藏朝奉大夫试鸿胪卿传教大师臣法天奉 诏译 “复次，大王！希有之法甚深难解，即一切法寂灭之相，非取、非舍，非聚、非散，从因缘生，无有主宰。以缘生故，非自、非他。诸法无自性，自性空故，即无所得。由无所得故，一切法寂静。寂静相者是真实相。大王！当起正信心，应如是修学、如是观察。如是学者，离一切相，非有所学、非无所学，无得、无失。如是了知是正解脱，解脱相者即诸法也。诸法性空是真实义，即无所著、无所限碍，是名最上希有之法。 “复次，大王当知：眼根非染、非净。何以故？眼根自性本真实故；耳、鼻、舌、身、意根亦非染、非净，而彼自性本真实故。 现代汉语译本： 一切法皆是空性，因为远离了各种见解；一切法都没有自相，因为自相清净；一切法都没有愿求，因为脱离了过去、现在、未来三世；一切法不被过去、现在、未来三世所包含，因为过去、现在、未来都不可得。生死和涅槃原本平等，一切法都是平等的。大王！一切法既然是这样，烦恼和疑惑还能够产生吗？” 国王回答说：“不能。一切法都是空性，哪里还会有烦恼和疑惑呢？” 妙吉祥菩萨（Manjushri Bodhisattva）说：“烦恼没有生起，法也没有可说，烦恼的自性是空性，一切法都是平等的，生死和涅槃原本平等，烦恼和菩提也平等。 《佛说未曾有正法经》卷第四 大正藏第 15 册 No. 0628 《佛说未曾有正法经》 《佛说未曾有正法经》卷第五 西天译经三藏朝奉大夫试鸿胪卿传教大师臣法天（Dharmadeva）奉 诏译 “再者，大王！希有之法甚深难以理解，就是一切法寂灭的相状，既不是取，也不是舍，既不是聚集，也不是消散，从因缘而生，没有主宰。因为因缘生，所以既不是自生，也不是他生。一切法没有自性，因为自性是空性，所以就是无所得。由于无所得，一切法都是寂静的。寂静的相状就是真实的相状。大王！应当生起正确的信心，应当这样修学、这样观察。这样修学者，就脱离了一切相，不是有所学，也不是无所学，没有得，也没有失。这样了知就是真正的解脱，解脱的相状就是诸法。诸法的自性是空性，这就是真实的意义，就是没有执著，没有限制和阻碍，这叫做最上希有之法。 “再者，大王应当知道：眼根不是染污的，也不是清净的。为什么呢？因为眼根的自性原本是真实的；耳、鼻、舌、身、意根也不是染污的，也不是清净的，因为它们的自性原本是真实的。
English
English version: All dharmas are empty, because they are free from all views; all dharmas are without characteristics, because their characteristics are pure; all dharmas are without wishes, because they are free from the three times (past, present, and future); all dharmas are not contained by the three times, because the past, present, and future are unattainable. Samsara (birth and death) and Nirvana (liberation) are fundamentally equal, all dharmas are equal. Great King! Since all dharmas are like this, can afflictions and doubts arise?” The king said: 'No. All dharmas are empty, where would afflictions and doubts come from?' Manjushri Bodhisattva said: 'Afflictions have no arising, and dharmas have nothing to be said. The nature of afflictions is empty, all dharmas are equal, samsara and Nirvana are fundamentally equal, afflictions and Bodhi (enlightenment) are also equal.' The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha, Volume Four Taisho Tripitaka Volume 15 No. 0628 The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha, Volume Five Translated by Dharmadeva, Tripitaka Master of Western India, Grand Master of Transmission, Minister of the Honglu Temple, with Imperial Decree Furthermore, Great King! The Dharma of rarity is profound and difficult to understand, which is the aspect of the quiescence of all dharmas, neither taking nor abandoning, neither gathering nor scattering, arising from conditions, without a master. Because it arises from conditions, it is neither self-arising nor other-arising. All dharmas have no self-nature, because self-nature is empty, which is no attainment. Because there is no attainment, all dharmas are quiescent. The aspect of quiescence is the true aspect. Great King! You should arouse right faith, and should cultivate and observe in this way. One who cultivates in this way is free from all aspects, neither having something to learn nor having nothing to learn, without gain or loss. Knowing in this way is true liberation, and the aspect of liberation is all dharmas. The nature of all dharmas is emptiness, which is the true meaning, which is without attachment, without limitation or obstruction, and this is called the most supreme and rare Dharma. Furthermore, Great King, you should know that the eye-faculty is neither defiled nor pure. Why? Because the self-nature of the eye-faculty is originally true; the ear, nose, tongue, body, and mind faculties are also neither defiled nor pure, because their self-nature is originally true. --------------------------------------------------------------------------------
Chinese
大王！色非染、非净；受、想、行、识亦非染、非净。何以故？蕴之自性本真实故。乃至一切法亦复如是，非染、非净，自性真实故。 “大王当知：心无形相，非眼所观。心无所住，内、外、中间俱不可得。何以故？心之自性非染、非净，无所增减、无所动转。是故，大王！当如实观，勿生疑惑，住真实法。此心真实故，诸法亦如是。 “大王！譬如虚空，离诸色相，亦无动转。若有人言：‘我能以彼烟、云、尘、雾染于虚空。’斯为信不？” 王言：“不也。虚空无相，非所染故。” 菩萨曰：“心亦如是，本来清净，不受诸垢；乃至一切法自性无染亦复如是。 “复次，大王！一切法与法界非即、非离，本性平等，无有差别。若了是者，即于诸法无所挂碍、亦无增减。” 妙吉祥菩萨说是法时，摩伽陀王悟法性空，生大欢喜，即时获得无生法忍，发希有心，合掌恭敬白妙吉祥菩萨言：“菩萨大慈善巧方便，如所说法甚为希有，微妙深远昔所未闻。我于今日断诸疑惑，心得开晓。” 妙吉祥菩萨曰：“大王！莫作是言：‘疑惑得除。’作是言者，未断诸相，有相于心，是大疑惑。大王当知：诸法寂灭，无说、无示，无闻、无得，岂有疑惑而可除耶？” 王言： 现代汉语译本： ‘大王！色（rupa，物质）不是被染污的，也不是清净的；受（vedana，感受）、想（samjna，知觉）、行（samskara，意志）、识（vijnana，意识）也不是被染污的，也不是清净的。为什么呢？因为五蕴（skandha）的自性本来就是真实的。乃至一切法（dharma，事物）也是这样，不是被染污的，也不是清净的，因为它们的自性是真实的。 ‘大王应当知道：心没有形状和相貌，不是眼睛可以看见的。心没有固定的住所，在内、在外、在中间都不可得。为什么呢？因为心的自性不是被染污的，也不是清净的，没有增加或减少，也没有移动或转变。所以，大王！应当如实地观察，不要产生疑惑，安住在真实的法中。因为这颗心是真实的，所以诸法也是如此。 ‘大王！譬如虚空，远离各种颜色和形状，也没有移动和转变。如果有人说：‘我能用那些烟、云、尘土、雾气来染污虚空。’你相信吗？’ 国王说：‘不相信。虚空没有相状，所以不能被染污。’ 菩萨说：‘心也是这样，本来清净，不受各种尘垢的污染；乃至一切法的自性没有染污也是这样。 ‘再者，大王！一切法与法界（dharmadhatu，法界）不是相同，也不是相异，它们的本性是平等的，没有差别。如果明白了这一点，那么对于诸法就没有挂碍，也没有增加或减少。’ 妙吉祥菩萨（Manjushri Bodhisattva）说这些法的时候，摩伽陀王（King Magadha）领悟到法性是空性的，生起极大的欢喜，立刻获得了无生法忍（anutpattika-dharma-ksanti，对法不生不灭的证悟），生起稀有的心，合掌恭敬地对妙吉祥菩萨说：‘菩萨您有伟大的慈悲和巧妙的方便，您所说的法非常稀有，微妙深远，我以前从未听过。我今天断除了各种疑惑，心智得到了开启。’ 妙吉祥菩萨说：‘大王！不要这样说：‘疑惑已经除掉了。’说这样的话，说明还没有断除各种相，心中还有相，这就是大的疑惑。大王应当知道：诸法是寂灭的，没有说，没有示，没有听，没有得，哪里有疑惑可以去除呢？’ 国王说：