English
English version: Question: 'Form (rupa) and Bodhi (enlightenment) are not two; such Dharma-nature is expounded by the wise. Within it, there is no emptiness and no absence of characteristics, no attachment and no non-attachment; What is the Dharma of name and no-name? The path of words is like a mountain echo? Within it, there is no arising and no affliction, and within it, there is also no non-arising; There is no cessation and no obstruction; how can all Dharmas be said to be of one nature? Within it, there are no Devas (gods) and no Nagas (dragons), no Kinnaras (celestial musicians) and Yakshas (demons), etc.; Within it, there is nothing of Naraka (hell), no destination and no sentient beings. If one speaks of the most supreme Dharma of the Guide (Buddha), if one speaks of the malicious heretics; How can these two be said to be of one nature? Do all letters thus enter into one?' At that time, the World Honored One praised the Lion's Gait Bodhisattva Mahasattva (great being) saying: 'Excellent, excellent! Rare good son! What you have asked, even all the worlds cannot believe and accept, and the worlds of Devas, etc., will be confused. Good son! You do not need to ask about these causes and conditions now. Good son! Initial practitioner Bodhisattvas are not yet in a position to understand this, they will cling to views of emptiness, views of no-characteristics, views of no-desire, views of no-arising, views of no-being, views of no-appearance, views of Nirvana, views of Buddha, views of Bodhi. Good son! These Dharmas should not be spoken to initial practitioner Bodhisattvas. Why? Because there will certainly be a place where their roots of goodness are cut off, and they will go astray from the path of Buddha's Bodhi, and if they fall into views of annihilation or permanence, they will not know in what sense the Tathagata speaks of these Dharmas?' Having spoken thus, the Lion's Gait Bodhisattva Mahasattva again said to the Buddha: 'Please explain, Bhagavan (Blessed One), please explain, Sugata (Well-Gone One). World Honored One! If there are future Bodhisattva Mahasattvas who cling to views of emptiness, views of no-characteristics, views of no-desire, views of no-arising, views of no-being, views of no-appearance, views of Nirvana, views of Buddha, views of Bodhi, who are attached to the realm of words of emptiness and no-characteristics, who cling to words, who consider letters to be pure, who consider the path of words to be supreme, and who value fame and gain. After hearing the Tathagata speak of these nameless Dharmas, they will abandon.' --------------------------------------------------------------------------------
Chinese
诸见，当知诸法是一相道。如众生信、如信说法，巧方便中彼当善学，虽说少欲知足减省，而皆不信为净；虽说在众过恶，而信诸法远离；虽赞说独一无间无杂，而亦不信为净；虽赞说发菩提心，而亦知心自性菩提；虽赞说广修多罗，而信诸法是广；虽赞说于菩萨，而信声闻、独觉及佛无有别异；虽赞说陀那，而善通达陀那平等；虽赞说尸罗，而善通达尸罗本性；虽赞说羼帝，而于尽灭无生法等善通达见；虽赞说毗梨耶，而善择诸法不发；虽赞说第耶那三摩地三摩拨帝，说三摩地出生百千俱致三摩地门，而知见本性三摩般那；虽赞说般若数千种相，而善通达智及无智，本性自体善择诸法。说毁欲过，不见一法可染；说毁瞋过，不见一法可恶；说毁痴过，而信诸法离痴无碍。虽为众生显说泥犁、畜生、阎摩世等过恶，而亦不见泥犁、畜生、阎摩世等。彼等如众生信、如信说法，当信一行，所谓信空、信无相、信无愿、信无生、信无所有、信无相貌。大德世尊！但当说之！彼不可思巧方便句，于中若诸声闻、独觉及初乘发行菩萨摩诃萨等，皆非其地，唯除信深一行菩萨摩诃萨等。” 如是语已，世尊复告师子游步菩萨摩诃萨言：“善家子！彼若然者，汝宜善听，正念善思，当为演说。” 师子游步菩萨摩诃萨 诸种见解，应当知晓一切法都归于同一真如之道。如同众生的信念、如同依信念说法，在巧妙的方便法门中，他们应当好好学习。即使宣说少欲知足、减少欲望，却都不相信这是清净；即使宣说大众中的过失罪恶，却相信诸法是远离的；即使赞叹宣说独一无间、没有杂染，却也不相信这是清净；即使赞叹宣说发起菩提心（bodhicitta，觉悟之心），却也了知心的自性即是菩提（bodhi，觉悟）；即使赞叹宣说广修经藏（sutra，佛经），却相信诸法本身就是广大的；即使赞叹宣说菩萨（bodhisattva，立志成佛的修行者），却相信声闻（sravaka，听闻佛法而悟道的修行者）、独觉（pratyekabuddha，独自悟道的修行者）以及佛（Buddha，觉悟者）之间没有差别；即使赞叹宣说布施（dana，给予），却能通达布施的平等性；即使赞叹宣说持戒（sila，道德行为），却能通达持戒的本性；即使赞叹宣说忍辱（ksanti，忍耐），却对于寂灭无生之法等善能通达明见；即使赞叹宣说精进（virya，努力），却能善于选择诸法而不妄动；即使赞叹宣说禅定（dhyana，冥想）、三摩地（samadhi，专注）和三摩钵地（samapatti，等至），宣说由三摩地出生百千俱胝（koti，印度数字单位，千万）三摩地之门，却能知见本性即是三摩般那（samapanna，成就）；即使赞叹宣说般若（prajna，智慧）的数千种相，却能通达智慧和无智，本性自体善于选择诸法。宣说毁坏欲望的过失，却不见一法可以被染污；宣说毁坏嗔恨的过失，却不见一法可以被憎恶；宣说毁坏愚痴的过失，却相信诸法远离愚痴而无有障碍。即使为众生显示宣说地狱（naraka，受苦之处）、畜生（tiryak，动物）和阎摩世（yamaloka，阎王统治的世界）等的过失罪恶，却也不见地狱、畜生和阎摩世等。他们如同众生的信念、如同依信念说法，应当相信一行三昧，所谓相信空性（sunyata，无自性）、相信无相（animitta，没有特征）、相信无愿（apranihita，没有希求）、相信无生（anutpada，不生不灭）、相信无所有（akimcanya，一无所有）、相信无相貌。大德世尊！但请宣说这些！这些不可思议的巧妙方便之句，其中那些声闻、独觉以及初乘发心的菩萨摩诃萨（bodhisattva-mahasattva，大菩萨）等，都无法理解，唯有信解深入一行三昧的菩萨摩诃萨等才能领悟。” 如此说完之后，世尊又告诉师子游步菩萨摩诃萨（Simhavikrantagamin bodhisattva-mahasattva，狮子奋迅步菩萨摩诃萨）说：‘善家子！如果真是这样，你应当好好听，以正念善思，我将为你演说。’ 师子游步菩萨摩诃萨（Simhavikrantagamin bodhisattva-mahasattva，狮子奋迅步菩萨摩诃萨）
English
Knowing all views, one should understand that all dharmas are of one suchness path. Like the faith of sentient beings, like explaining the Dharma according to faith, they should learn well in skillful means. Although they speak of few desires, contentment, and reduction, they do not believe it to be pure; although they speak of faults and evils in the assembly, they believe that all dharmas are remote; although they praise and speak of being solitary, uninterrupted, and without mixture, they do not believe it to be pure; although they praise and speak of generating bodhicitta (awakening mind), they also know that the self-nature of the mind is bodhi (awakening); although they praise and speak of widely studying the sutras (discourses of the Buddha), they believe that all dharmas are vast; although they praise and speak of bodhisattvas (beings striving for enlightenment), they believe that sravakas (hearers), pratyekabuddhas (solitary realizers), and Buddhas (enlightened ones) are not different; although they praise and speak of dana (giving), they are well-versed in the equality of dana; although they praise and speak of sila (morality), they are well-versed in the nature of sila; although they praise and speak of ksanti (patience), they are well-versed in seeing the cessation, extinction, and non-arising of dharmas; although they praise and speak of virya (effort), they are skilled in discerning dharmas and not initiating them; although they praise and speak of dhyana (meditation), samadhi (concentration), and samapatti (attainment), speaking of the birth of hundreds of thousands of kotis (ten million) of samadhi gates from samadhi, they know and see that the nature is samapanna (accomplished); although they praise and speak of thousands of aspects of prajna (wisdom), they are well-versed in understanding wisdom and non-wisdom, and the self-nature is skilled in discerning dharmas. Speaking of the faults of destroying desire, they do not see a single dharma that can be defiled; speaking of the faults of destroying anger, they do not see a single dharma that can be hated; speaking of the faults of destroying delusion, they believe that all dharmas are free from delusion and without obstruction. Although they reveal and speak to sentient beings of the faults and evils of naraka (hell), tiryak (animal realm), and yamaloka (realm of Yama), they do not see naraka, tiryak, and yamaloka. Like the faith of sentient beings, like explaining the Dharma according to faith, they should believe in one practice, namely, believing in sunyata (emptiness), believing in animitta (signlessness), believing in apranihita (wishlessness), believing in anutpada (non-arising), believing in akimcanya (nothingness), believing in no appearance. Great virtuous World Honored One! Just speak of these! Those inconceivable skillful means, among them, those sravakas, pratyekabuddhas, and bodhisattva-mahasattvas (great bodhisattvas) who have initially set out on the path, are not in their realm, except for those bodhisattva-mahasattvas who have deep faith in one practice. Having spoken thus, the World Honored One further said to Simhavikrantagamin bodhisattva-mahasattva (Lion Swiftly Walking Bodhisattva-Mahasattva): 'Good son of a family! If that is so, you should listen well, with right mindfulness and good thought, I will explain it for you.' Simhavikrantagamin bodhisattva-mahasattva (Lion Swiftly Walking Bodhisattva-Mahasattva)
Chinese
言：“如是世尊！我当正闻。” 尔时世尊说此伽他： “若欲当觉妙菩提， 彼莫分别贪欲过； 诸法常是贪自性， 若知是者得胜尊。 贪瞋及痴不可得， 亦无已得今得者； 诸法皆与虚空等， 若知是者得胜尊。 见及不见常一行， 僧非僧二是一等； 于中无佛无妙法， 若知是者得世智。 犹如丈夫于梦中， 得菩提已教众生； 于中无道无众生， 如是自性即诸法。 菩提坐处无可得， 彼无可得亦无有； 明无明二是一相， 若知是者得导师。 说众生性是菩提， 菩提性即诸众生； 众生菩提二不一， 若知是者得人上。 犹如丈夫善觉幻， 彼幻化现无边种； 于中所现毕竟无， 惑乱众生数非一。 贪欲瞋恚与幻等， 诸此烦恼各如幻； 凡夫皆念我染恚， 彼痴乱心恶趣行。 于中无有贪恚痴， 于中亦无异烦恼； 幻等法体分别已， 如是凡夫烦恼然。 若无烦恼无众生， 于中无佛无当有； 此无生法分别已， 凡夫念我当作佛。 既无有佛无佛法， 众生亦无一处见； 若知法体似虚空， 彼速当作人上者。 若求菩提彼无觉， 彼远菩提如天地； 若知法体等于幻， 现代汉语译本： 他说：‘是的，世尊！我应当正确听闻。’ 那时，世尊说了这段偈语： ‘如果想要觉悟那微妙的菩提（妙智）， 就不要分别贪欲的过失； 一切法的本性常常就是贪欲， 如果知道这个道理就能得到殊胜的尊位。 贪、嗔（怒）、痴（愚昧）是不可得的， 也没有已经得到和现在得到的； 一切法都与虚空相等， 如果知道这个道理就能得到殊胜的尊位。 见与不见常常是一样的， 僧（出家人）与非僧（非出家人）二者也是一样的； 其中没有佛，也没有妙法， 如果知道这个道理就能得到世间的智慧。 就像丈夫在梦中， 得到菩提后教化众生； 其中没有道，也没有众生， 这样的自性就是一切法。 菩提的座位是不可得的， 那个不可得也是不存在的； 明（智慧）与无明（愚昧）二者是一个相， 如果知道这个道理就能得到导师。 说众生的本性就是菩提， 菩提的本性就是一切众生； 众生与菩提二者不是一回事， 如果知道这个道理就能成为人中之上。 就像丈夫善于变幻术， 他变幻出无数种事物； 其中所显现的毕竟是虚无的， 迷惑的众生数量不止一个。 贪欲、嗔恚（愤怒）与幻术一样， 这些烦恼都像幻术一样； 凡夫都认为我被贪欲和嗔恚所染污， 他们愚痴混乱的心会走向恶趣。 其中没有贪欲、嗔恚、愚痴， 其中也没有其他的烦恼； 像幻术一样的法体已经被分别清楚， 凡夫的烦恼就是这样产生的。 如果没有烦恼就没有众生， 其中没有佛，也没有将来的佛； 这种无生法已经被分别清楚， 凡夫却认为我将要成佛。 既然没有佛，也没有佛法， 众生也没有一处可见； 如果知道法的本体像虚空一样， 他很快就能成为人中之上。 如果追求菩提却不觉悟， 他远离菩提就像天地一样遥远； 如果知道法的本体等于幻术，’
English
English version: He said: 'So it is, World Honored One! I shall listen correctly.' At that time, the World Honored One spoke this gatha: 'If one desires to awaken to the wondrous Bodhi (supreme wisdom), They should not discriminate against the faults of greed; The nature of all dharmas is constantly greed itself, If one knows this, they will attain the supreme position. Greed, anger, and delusion are unattainable, Nor are there those who have already attained or are now attaining; All dharmas are equal to emptiness, If one knows this, they will attain the supreme position. Seeing and not seeing are always the same, Sangha (monastic community) and non-Sangha are equally the same; Within them, there is no Buddha, nor wondrous Dharma, If one knows this, they will attain worldly wisdom. Like a man in a dream, Who, having attained Bodhi, teaches sentient beings; Within it, there is no path, nor sentient beings, Such is the nature of all dharmas. The seat of Bodhi is unattainable, That which is unattainable also does not exist; Clarity (wisdom) and ignorance are of one aspect, If one knows this, they will attain the guide. It is said that the nature of sentient beings is Bodhi, The nature of Bodhi is all sentient beings; Sentient beings and Bodhi are not one, If one knows this, they will become the best among people. Like a man skilled in illusion, His illusions manifest countless forms; What appears within is ultimately non-existent, Confusing countless sentient beings. Greed, anger, and hatred are like illusions, All these afflictions are like illusions; Ordinary people all think, 'I am stained by greed and hatred,' Their deluded minds go to evil realms. Within them, there is no greed, hatred, or delusion, Within them, there are no different afflictions; The nature of illusion-like dharmas has been distinguished, Thus, ordinary people's afflictions arise. If there are no afflictions, there are no sentient beings, Within them, there is no Buddha, nor will there be; This unarisen dharma has been distinguished, Yet ordinary people think, 'I will become a Buddha.' Since there is no Buddha, nor Buddha-dharma, Sentient beings are not seen in any place; If one knows the nature of dharma is like emptiness, They will quickly become the best among people. If one seeks Bodhi without awakening, They are as far from Bodhi as heaven and earth; If one knows the nature of dharma is equal to illusion,'