Chinese
大正藏第 15 册 No. 0650 诸法无行经 No. 650 [Nos. 651, 652] 诸法无行经卷上 姚秦龟兹三藏鸠摩罗什译 如是我闻： 一时佛在王舍城耆阇崛山中，共大比丘僧五百人俱，菩萨九万二千人，其名曰：众德庄严菩萨摩诃萨、师子游步菩萨、光无障净王菩萨、高山顶自在王菩萨、爱喜净光菩萨、光蔽日月菩萨、妙净须菩萨、身出莲华光菩萨、梵自在王音菩萨、游戏世师子王音菩萨、金色净光威德菩萨、柔软身菩萨、金色相庄严身菩萨、十光破魔力菩萨、诸根威仪善寂菩萨、德如高山菩萨、天音声菩萨、法力自在游行菩萨、山德净身菩萨、妙德菩萨摩诃萨，如是等九万二千人。 尔时师子游步菩萨见是大会，即从座起，偏袒右肩右膝着地，合掌向佛，以偈问曰： “世尊大导师， 名德称无量， 今此大众集， 愿说寂灭法。 邪见诸爱慢， 嫉妒瞋恚性， 云何即是道？ 大音方便说。 云何涅槃相， 与世法无异？ 诸法无有二， 大悲为演说。 云何诸法性， 毕竟无有碍？ 其性如涅槃， 亦同于解脱， 无缚亦无解， 亦复如虚空， 迦罗频伽音， 大梵清净声。 身色 现代汉语译本 《诸法无行经》卷上 姚秦龟兹三藏鸠摩罗什译 如是我闻： 一时，佛在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，与五百位大比丘僧众，以及九万二千位菩萨在一起。他们的名字是：众德庄严菩萨摩诃萨（Sarva-guṇa-vyūha Bodhisattva-mahāsattva）、师子游步菩萨（Siṃhavikrāntagāmin Bodhisattva）、光无障净王菩萨（Raśmi-vimalavara-rāja Bodhisattva）、高山顶自在王菩萨（Śikhara-kūṭa-svādhīna-rāja Bodhisattva）、爱喜净光菩萨（Prīti-vimala-prabha Bodhisattva）、光蔽日月菩萨（Prabhā-cchādita-sūrya-candra Bodhisattva）、妙净须菩萨（Suviśuddha-keśa Bodhisattva）、身出莲华光菩萨（Kāya-nirbhāsa-padma-prabha Bodhisattva）、梵自在王音菩萨（Brahmā-svādhīna-rāja-ghoṣa Bodhisattva）、游戏世师子王音菩萨（Krīḍā-loka-siṃha-rāja-ghoṣa Bodhisattva）、金色净光威德菩萨（Suvarṇa-vimala-prabhāva-tejas Bodhisattva）、柔软身菩萨（Mṛdu-kāya Bodhisattva）、金色相庄严身菩萨（Suvarṇa-lakṣaṇa-vyūha-kāya Bodhisattva）、十光破魔力菩萨（Daśa-prabha-vidhvasta-māra-bala Bodhisattva）、诸根威仪善寂菩萨（Indriya-īryāpatha-suśānta Bodhisattva）、德如高山菩萨（Guṇa-meru Bodhisattva）、天音声菩萨（Divya-ghoṣa Bodhisattva）、法力自在菩萨（Dharma-bala-svādhīna Bodhisattva）、山德净身菩萨（Kūṭa-guṇa-vimala-kāya Bodhisattva）、妙德菩萨摩诃萨（Su-guṇa Bodhisattva-mahāsattva），像他们这样的有九万二千人。 尔时，师子游步菩萨见到这个盛大的集会，即从座位上站起来，袒露右肩，右膝着地，合掌向佛，用偈颂问道： ‘世尊大导师， 名德称无量， 今此大众集， 愿说寂灭法。 邪见诸爱慢， 嫉妒瞋恚性， 云何即是道？ 大音方便说。 云何涅槃相， 与世法无异？ 诸法无有二， 大悲为演说。 云何诸法性， 毕竟无有碍？ 其性如涅槃， 亦同于解脱， 无缚亦无解， 亦复如虚空， 迦罗频伽音， 大梵清净声。 身色’
English
English version The Sutra on the Absence of Characteristics in All Dharmas, Volume 1 Translated by Tripiṭaka Kumārajīva of Kucha during the Yao Qin Dynasty Thus have I heard: At one time, the Buddha was in Rājagṛha (王舍城), on Gṛdhrakūṭa Mountain (耆阇崛山), together with a great assembly of five hundred Bhikṣus (比丘), and ninety-two thousand Bodhisattvas (菩萨). Their names were: Sarva-guṇa-vyūha Bodhisattva-mahāsattva (众德庄严菩萨摩诃萨), Siṃhavikrāntagāmin Bodhisattva (师子游步菩萨), Raśmi-vimalavara-rāja Bodhisattva (光无障净王菩萨), Śikhara-kūṭa-svādhīna-rāja Bodhisattva (高山顶自在王菩萨), Prīti-vimala-prabha Bodhisattva (爱喜净光菩萨), Prabhā-cchādita-sūrya-candra Bodhisattva (光蔽日月菩萨), Suviśuddha-keśa Bodhisattva (妙净须菩萨), Kāya-nirbhāsa-padma-prabha Bodhisattva (身出莲华光菩萨), Brahmā-svādhīna-rāja-ghoṣa Bodhisattva (梵自在王音菩萨), Krīḍā-loka-siṃha-rāja-ghoṣa Bodhisattva (游戏世师子王音菩萨), Suvarṇa-vimala-prabhāva-tejas Bodhisattva (金色净光威德菩萨), Mṛdu-kāya Bodhisattva (柔软身菩萨), Suvarṇa-lakṣaṇa-vyūha-kāya Bodhisattva (金色相庄严身菩萨), Daśa-prabha-vidhvasta-māra-bala Bodhisattva (十光破魔力菩萨), Indriya-īryāpatha-suśānta Bodhisattva (诸根威仪善寂菩萨), Guṇa-meru Bodhisattva (德如高山菩萨), Divya-ghoṣa Bodhisattva (天音声菩萨), Dharma-bala-svādhīna Bodhisattva (法力自在菩萨), Kūṭa-guṇa-vimala-kāya Bodhisattva (山德净身菩萨), Su-guṇa Bodhisattva-mahāsattva (妙德菩萨摩诃萨), and so on, ninety-two thousand in all. At that time, Siṃhavikrāntagāmin Bodhisattva, seeing this great assembly, rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha in verse: 'World Honored One, great guide, Your name and virtue are immeasurable, Now this great assembly gathers, We wish you to speak of the Dharma of Nirvana. False views, attachments, pride, Jealousy, and anger, How can these be the Path? Speak with great sound and skillful means. What is the nature of Nirvana, That it is no different from worldly dharmas? All dharmas are not two, Speak of this with great compassion. How is the nature of all dharmas, Ultimately without obstruction? Its nature is like Nirvana, Also the same as liberation, Without bondage or release, And also like empty space, The sound of a Kalaviṅka (迦罗频伽), The pure voice of Great Brahma (大梵). The color of the body.'
Chinese
喻天金， 净命无量德， 演说实相法， 毕竟无缚解。 云何此五盖， 而等于菩提？ 云何是菩提， 即同诸业性？ 是法是非法， 云何同一相？ 如是毕竟净， 唯愿为演说。 无数无非数， 诸法毕竟灭， 一切种智相， 及以菩提道， 二法云何无？ 惟愿为演说。 无作无非作， 无著无非着， 毕竟无众生， 诸法中无碍， 无戒无忍辱， 亦无有毁戒， 无智亦无慧， 亦无非智慧， 是法常清净， 惟愿为演说。 云何一切法， 寂灭如虚空？ 无心心数法， 无见断证修？ 一切诸众生， 同如虚空相， 一相法亦无， 心行亦叵得？ 诸法无生灭， 无学无罗汉， 亦无辟支佛， 亦无求菩萨， 无住无休止， 无来亦无去， 诸法无动相， 常住如须弥， 无相亦无色， 色性即是道， 色性佛道一， 如是法愿说。 云何无佛法， 亦无有众僧？ 是三宝一相， 惟愿为演说。 无空无无相， 亦无有无作， 不合亦不散， 名相法亦无， 诸法毕竟空， 如响无作者， 无生无无生， 无灭无往来， 无天无龙神， 夜叉紧那等， 无人无地狱， 现代汉语译本 喻天金，具有无量功德的清净生命， 演说真实不虚的佛法，最终既没有束缚也没有解脱。 为什么这五盖（贪欲盖、嗔恚盖、睡眠盖、掉举恶作盖、疑盖）等同于菩提（觉悟）？ 为什么说菩提（觉悟）又等同于各种业的性质？ 是佛法与不是佛法，为什么是同一个相？ 像这样毕竟清净的道理，希望您能为我演说。 无数与无非数，诸法最终都归于寂灭， 一切种智（佛的智慧）的相，以及菩提道（觉悟之道）， 这两种法为什么说没有呢？希望您能为我演说。 没有造作与没有非造作，没有执著与没有非执著， 最终没有众生，诸法之中没有障碍， 没有戒律与没有忍辱，也没有毁犯戒律， 没有智慧也没有慧，也没有非智慧， 这些法是常清净的，希望您能为我演说。 为什么一切法，都寂灭如同虚空？ 没有心和心所法，没有见、断、证、修？ 一切诸众生，都如同虚空的相， 一相法也没有，心行也不可得？ 诸法没有生灭，没有无学（阿罗汉）也没有阿罗汉， 也没有辟支佛（缘觉），也没有求菩萨（菩萨）， 没有住也没有休止，没有来也没有去， 诸法没有动相，常住如同须弥山（世界的中心）， 没有相也没有色，色的自性就是道， 色的自性与佛道是一样的，这样的法希望您能说。 为什么没有佛法，也没有众僧（僧伽）？ 这三宝（佛、法、僧）是一个相，希望您能为我演说。 没有空也没有无相，也没有无作， 不合也不散，名相法也没有， 诸法最终是空，如同回响没有作者， 没有生也没有无生，没有灭也没有往来， 没有天也没有龙神，夜叉（Yaksha）、紧那罗（Kinnara）等， 没有人也没有地狱，
English
English version O, Tianjin (name of a person), with immeasurable virtues of pure life, Expounding the Dharma of true reality, ultimately without bondage or liberation. How can these five hindrances (greed, hatred, sloth, restlessness, and doubt) be equal to Bodhi (enlightenment)? How is it that Bodhi (enlightenment) is the same as the nature of all karmas? Is Dharma and non-Dharma, how can they be of the same form? Such ultimate purity, I wish you would explain it for me. Countless and non-countless, all dharmas ultimately cease, The aspect of all-knowing wisdom (Buddha's wisdom), and the path to Bodhi (path to enlightenment), Why are these two dharmas said to be non-existent? I wish you would explain it for me. No creation and no non-creation, no attachment and no non-attachment, Ultimately no sentient beings, no obstacles in all dharmas, No precepts and no forbearance, also no breaking of precepts, No wisdom and no prajna (wisdom), also no non-wisdom, These dharmas are always pure, I wish you would explain it for me. Why are all dharmas, in stillness like the empty space? No mind and mental functions, no seeing, cutting off, realizing, and cultivating? All sentient beings, are like the aspect of empty space, Even the one aspect of Dharma is non-existent, and mental activities cannot be obtained? All dharmas have no birth and no death, no one who has nothing more to learn (arhat) and no arhat, Also no Pratyekabuddha (Solitary Buddha), also no Bodhisattva (Bodhisattva) seeking, No dwelling and no cessation, no coming and no going, All dharmas have no moving aspect, constantly abiding like Mount Sumeru (center of the world), No form and no color, the nature of color is the Dao (the Way), The nature of color and the Buddha's Dao are one, I wish you would speak of such Dharma. Why is there no Buddha Dharma, and also no Sangha (community of monks)? These Three Jewels (Buddha, Dharma, Sangha) are of one aspect, I wish you would explain it for me. No emptiness and no non-form, also no non-action, Neither united nor scattered, even the Dharma of names and forms is non-existent, All dharmas are ultimately empty, like an echo without a maker, No birth and no non-birth, no extinction and no coming and going, No Deva (god) and no Naga (dragon god), Yaksha (Yaksha), Kinnara (Kinnara) and others, No human and no hell, -------------------------------------------------------------------------------- 无饿鬼畜生， 无众生五道， 愿说如是法。 如导世师人， 外道非见者， 其有所演说， 云何等无二？ 诸文字语言， 是法皆一相， 世尊大慈愍， 愿开是法门。”
Chinese
尔时世尊赞师子游步菩萨摩诃萨言：“善哉，善哉！善男子！汝所问者甚为希有，一切世间之所难信。善男子！止止勿问。所以者何？新发意菩萨，于此空见、无相见、无作见、无生见、无所有见、无取相见、佛见、菩提见，所不能及。善男子！如此法者不应在新学菩萨前说。何以故？若闻是法，或断善业，于佛道中则行邪道；若堕断灭、若堕计常，不知如来以何方便随宜所说？” 尔时师子游步菩萨摩诃萨白佛言：“世尊！哀愍世间，愿必为说。当来世中有菩萨空见、无相见、无作见、无生见、无所有见、无取相见、佛见、菩提见者，分别是空、是无相无作，好常赞学勤于事业，乐著文辞以辩说为妙贵于名利，如是之人闻如来说是无文字法毕竟清净，当舍是诸见。是诸菩萨随众生所能信解，以方便力而为说法，虽说少欲知足而不以为最，虽说经戒亦不以为最，虽说在众过恶亦知一切法远离相，常称赞独处不在愦闹而不以为最。虽赞发菩提心而知心性即是菩提，虽赞大乘经而知一切诸法皆是大相，虽说菩 现代汉语译本： ‘没有饿鬼和畜生，没有众生的五道轮回，愿您宣说这样的佛法。如同引导世人的导师，那些外道无法理解的，他们所宣说的，怎么能与佛法等同无二呢？所有的文字语言，其本质都是同一相状的法。世尊您有大慈悲心，愿您开启这扇佛法之门。’ 这时，世尊赞叹师子游步菩萨摩诃萨说：‘好啊，好啊！善男子！你所问的问题非常稀有，是世间一切众生难以置信的。善男子！停止，停止，不要再问了。为什么呢？因为新发菩提心的菩萨，对于这种空见、无相见、无作见、无生见、无所有见、无取相见、佛见、菩提见，是无法理解和达到的。善男子！这样的佛法不应该在新学的菩萨面前宣说。为什么呢？如果他们听了这种佛法，可能会断灭善业，在成佛的道路上走向邪路；或者堕入断灭论，或者堕入常见论，不明白如来是用什么方便法门，根据不同情况而宣说的。’ 这时，师子游步菩萨摩诃萨对佛说：‘世尊！请您怜悯世间众生，务必为我们宣说。当未来的世代中，有菩萨具有空见、无相见、无作见、无生见、无所有见、无取相见、佛见、菩提见，能够分辨什么是空，什么是无相无作，爱好常乐我净，勤奋学习佛法，热衷于文字辞藻，以善于辩论为美妙，看重名利。这样的人听了如来说的这种没有文字的佛法，毕竟是清净的，就会舍弃这些见解。这些菩萨会根据众生所能相信和理解的程度，用方便法门来为他们说法，虽然宣说少欲知足，但不认为这是最重要的；虽然宣说经律戒律，也不认为这是最重要的；虽然宣说大众中的过失，也知道一切法都是远离相的，常常称赞独处，不在喧闹的地方，但不认为这是最重要的；虽然赞叹发菩提心，但知道心性就是菩提；虽然赞叹大乘经典，但知道一切诸法都是大相；虽然说菩萨’
English
English version: ‘Without hungry ghosts and animals, Without the five paths of sentient beings, I wish you to speak of such Dharma. Like a guide, a teacher of the world, Those of other paths who cannot see, What they expound, How can it be equal and non-dual? All written and spoken words, This Dharma is all of one aspect, World Honored One, with great compassion, I wish you to open this Dharma gate.’ At that time, the World Honored One praised the Lion's Gait Bodhisattva Mahasattva, saying: ‘Excellent, excellent! Good man! What you ask is very rare, and difficult for all in the world to believe. Good man! Stop, stop asking. Why is that? Newly aspiring Bodhisattvas cannot reach this view of emptiness (空见), view of no-form (无相见), view of no-action (无作见), view of no-birth (无生见), view of no-possession (无所有见), view of no-grasping at characteristics (无取相见), view of Buddha (佛见), view of Bodhi (菩提见). Good man! Such Dharma should not be spoken before newly learning Bodhisattvas. Why is that? If they hear this Dharma, they may cut off good karma and walk the wrong path in the Buddha's way; they may fall into annihilationism or eternalism, not knowing what skillful means the Tathagata uses to speak according to circumstances?’ At that time, the Lion's Gait Bodhisattva Mahasattva said to the Buddha: ‘World Honored One! Have compassion on the world and please speak for us. In future generations, there will be Bodhisattvas who have the view of emptiness (空见), view of no-form (无相见), view of no-action (无作见), view of no-birth (无生见), view of no-possession (无所有见), view of no-grasping at characteristics (无取相见), view of Buddha (佛见), view of Bodhi (菩提见), who can distinguish what is emptiness and what is no-form and no-action, who love the eternal, blissful, self, and pure, who diligently study the Dharma, who are fond of literary expressions, who consider eloquence to be wonderful, and who value fame and profit. When such people hear the Tathagata speak of this Dharma without words, which is ultimately pure, they will abandon these views. These Bodhisattvas, according to what sentient beings can believe and understand, will use skillful means to speak the Dharma for them, although they speak of few desires and contentment, they do not consider it the most important; although they speak of sutras and precepts, they do not consider it the most important; although they speak of the faults of the assembly, they also know that all dharmas are apart from characteristics, they often praise solitude, not being in noisy places, but they do not consider it the most important; although they praise the arising of Bodhicitta (菩提心), they know that the nature of mind is Bodhi; although they praise the Mahayana Sutras, they know that all dharmas are the great aspect; although they speak of Bodhisattvas’ --------------------------------------------------------------------------------