English
'Think well, and I will explain it to you.' Mahamati (Great Wisdom) said to the Buddha (the awakened one): 'Excellent, World Honored One! I will receive your teaching.' The Buddha said to Mahamati: 'What are the five heinous crimes (five unpardonable offenses)? They are: killing one's father, killing one's mother, killing an arhat (enlightened being), disrupting the sangha (monastic community), and with malicious intent, causing a Buddha (Buddha, the awakened one) to bleed. Mahamati! What is the mother of all beings? It is: love, accompanied by rebirth, greed, and joy. Just as one is born dependent on a mother, with ignorance as the father, giving rise to the aggregation of sense bases, severing these two roots is called killing one's parents. When those afflictions no longer appear, like the outbreak of rat poison, and all dharmas (phenomena) are ultimately severed, it is called killing an arhat. What is disrupting the sangha? It is: the aggregation and accumulation of various aspects of the skandhas (aggregates), ultimately severing them is called disrupting the sangha. Mahamati! Not being aware of the characteristics of external, internal, and shared realms, using the seven consciousnesses of one's own mind's direct perception, and with the undefiled evil thought of the three liberations (three doors to liberation), ultimately severing those seven kinds of consciousness-Buddhas, is called with malicious intent, causing a Buddha to bleed. If a man or woman commits these heinous crimes, it is called the five heinous deeds, also called the deeds of immediate retribution. 'Furthermore, Mahamati! There are external heinous crimes, which I will now explain. You and the other bodhisattva-mahāsattvas (great enlightened beings), after hearing these principles, will not fall into ignorance in future lives. What are the five heinous crimes? They are: the heinous crimes previously mentioned. If one practices these actions, one will not be able to attain the Dharma of immediate retribution in each of the three liberations. Apart from these dharmas, the immediate retribution manifested by the supernatural powers of transformation, such as: the supernatural powers of transformation of a śrāvaka (hearer), the supernatural powers of transformation of a bodhisattva, the supernatural powers of transformation of a tathāgata (one who has thus come), are for the sake of those who commit heinous crimes for others, to eliminate doubts, repent of their faults, and for the sake of encouragement and inspiration, using supernatural powers to manifest immediate retribution. No one single-mindedly commits heinous deeds and does not receive the Dharma of immediate retribution. Unless one awakens to the direct perception of one's own mind, abandons the delusions of body and wealth, and abandons attachment to self and what belongs to self. Or sometimes encounters a spiritual friend (spiritual mentor), liberating from the continuous delusions of other realms (other destinies).' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'Greed and love are called mother, Ignorance is called father, The consciousness of the perceived realm is the Buddha, The afflictions are the arhats, The aggregation of the skandhas is the sangha, Severed in immediate succession, -------------------------------------------------------------------------------- 谓是五无间， 不入无择狱。”
Chinese
尔时，大慧菩萨复白佛言：“世尊！唯愿为说佛之知觉。世尊！何等是佛之知觉？” 佛告大慧：“觉人法无我，了知二障，离二种死，断二烦恼，是名佛之知觉。声闻、缘觉得此法者，亦名为佛。以是因缘故，我说一乘。” 尔时，世尊欲重宣此义而说偈言： “善知二无我， 二障烦恼断， 永离二种死， 是名佛知觉。” 尔时，大慧菩萨白佛言：“世尊！何故世尊于大众中唱如是言：‘我是过去一切佛，及种种受生，我尔时作漫陀转轮圣王、六牙大象，及鹦鹉鸟、释提桓因、善眼仙人，如是等百千生经说？’”佛告大慧：“以四等故，如来、应供、等正觉，于大众中唱如是言：‘我尔时作拘留孙、拘那含牟尼、迦叶佛。’云何四等？谓：字等、语等、法等、身等，是名四等。以四种等故，如来、应供、等正觉，于大众中唱如是言。云何字等？若字称我为佛，彼字亦称一切诸佛，彼字自性无有差别，是名字等。云何语等？谓：我六十四种梵音言语相生，彼诸如来、应供、等正觉，亦如是六十四种梵音言语相生，无增无减，无有差别，迦陵频伽梵音声性。云何身等？谓：我与诸佛法身及色身相好，无有差别，除为调伏彼彼诸趣差别众生故，示 现代汉语译本： ‘如果有人这样说，那他就会堕入五无间地狱（是指持续不断的痛苦），不会进入没有痛苦的无择地狱。’ 这时，大慧菩萨再次对佛说：‘世尊！请您为我们讲说佛的知觉。世尊！什么是佛的知觉呢？’ 佛告诉大慧：‘觉悟到人法二无我（人无我是指没有永恒不变的自我，法无我是指一切事物都是无常变化的），了解并超越二障（烦恼障和所知障），脱离两种死亡（分段生死和变易生死），断除两种烦恼（俱生烦恼和分别烦恼），这叫做佛的知觉。声闻（听闻佛法而悟道的修行者）、缘觉（通过观察因缘而悟道的修行者）如果证得了这种境界，也可以称为佛。因为这个原因，我才说有一乘（唯一的成佛之道）。’ 这时，世尊想要再次宣扬这个道理，于是说了偈语： ‘善于了解人法二无我，断除二障和烦恼，永远脱离两种死亡，这就叫做佛的知觉。’ 这时，大慧菩萨对佛说：‘世尊！为什么世尊您在大众之中宣称：‘我是过去的一切佛，经历过种种的受生，我那时曾经做过漫陀转轮圣王（统治世界的理想君王）、六牙大象，以及鹦鹉鸟、释提桓因（忉利天之主）、善眼仙人，像这样经过了成百上千次的转生’，并在经典中这样记载呢？’ 佛告诉大慧：‘因为有四种平等，如来（佛的称号之一）、应供（值得供养的人）、等正觉（完全觉悟的人），才会在大众之中宣称：‘我那时曾经做过拘留孙佛（过去七佛之一）、拘那含牟尼佛（过去七佛之一）、迦叶佛（过去七佛之一）。’什么是四种平等呢？就是：字平等、语平等、法平等、身平等，这叫做四种平等。因为这四种平等，如来、应供、等正觉，才会在大众之中宣称。什么是字平等呢？如果用一个字来称呼我为佛，那么这个字也可以用来称呼一切诸佛，这个字的自性并没有差别，这就是字平等。什么是语平等呢？就是：我用六十四种梵音语言来表达，其他的如来、应供、等正觉，也同样用这六十四种梵音语言来表达，没有增加也没有减少，没有任何差别，就像迦陵频伽鸟（一种美妙的鸟）的梵音声性一样。什么是身平等呢？就是：我与诸佛的法身（佛的真如之身）以及色身（佛的化身）的相好，没有任何差别，除了为了调伏不同根器的众生，才示 现出
English
English version: ‘To say so is to fall into the Avici hell (a hell of continuous suffering), not entering the Nirvicara hell (a hell without suffering).’ At that time, Mahamati Bodhisattva again said to the Buddha: ‘World Honored One! I wish you would explain the Buddha's knowledge. World Honored One! What is the Buddha's knowledge?’ The Buddha told Mahamati: ‘Realizing the absence of self in persons and dharmas (the absence of a permanent, unchanging self in both individuals and phenomena), understanding and transcending the two hindrances (the afflictive and cognitive obscurations), escaping the two kinds of death (the death of segments and the death of transformation), and severing the two afflictions (innate and acquired afflictions), this is called the Buddha's knowledge. Those who hear and awaken (Sravakas) and those who awaken through conditions (Pratyekabuddhas) who attain this Dharma can also be called Buddhas. For this reason, I speak of the One Vehicle (the single path to Buddhahood).’ At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: ‘Knowing well the two non-selves, severing the two hindrances and afflictions, forever escaping the two kinds of death, this is called the Buddha's knowledge.’ At that time, Mahamati Bodhisattva said to the Buddha: ‘World Honored One! Why does the World Honored One proclaim in the assembly: ‘I am all the Buddhas of the past, and have undergone various births. At that time, I was a Mandhata Chakravartin (an ideal world-ruling monarch), a six-tusked elephant, a parrot, Shakra Devanam Indra (the lord of the Trayastrimsa Heaven), and a good-eyed ascetic, and so on, through hundreds of thousands of births,’ as described in the scriptures?’ The Buddha told Mahamati: ‘Because of the four equalities, the Tathagata (one of the titles of a Buddha), Arhat (one who is worthy of offerings), Samyak-sambuddha (a fully enlightened one), proclaims in the assembly: ‘I was then Krakucchanda Buddha (one of the past seven Buddhas), Kanakamuni Buddha (one of the past seven Buddhas), and Kashyapa Buddha (one of the past seven Buddhas).’ What are the four equalities? They are: equality of letters, equality of language, equality of Dharma, and equality of body. These are called the four equalities. Because of these four equalities, the Tathagata, Arhat, Samyak-sambuddha, proclaims in the assembly. What is the equality of letters? If a letter is used to call me Buddha, that letter can also be used to call all Buddhas. The nature of that letter has no difference. This is the equality of letters. What is the equality of language? That is, I express myself with sixty-four kinds of Brahma-like sounds. Those Tathagatas, Arhats, Samyak-sambuddhas also express themselves with these sixty-four kinds of Brahma-like sounds, without increase or decrease, without any difference, like the Brahma-like sound of the Kalavinka bird (a bird with a beautiful voice). What is the equality of body? That is, there is no difference between my Dharmakaya (the body of truth) and Rupakaya (the body of form) and the marks and characteristics of the Buddhas, except to tame the different beings of various destinies, I show --------------------------------------------------------------------------------
Chinese
现种种差别色身，是名身等。云何法等？谓：我及彼佛，得三十七菩提分法。略说佛法无障碍智，是名四等。是故如来、应供、等正觉，于大众中唱如是言。” 尔时，世尊欲重宣此义而说偈言： “迦叶拘留孙、 拘那含是我， 以此四种等， 我为佛子说。” 大慧复白佛言：“如世尊所说：‘我从某夜得最正觉，乃至某夜入般涅槃，于其中间乃至不说一字，亦不已说、当说，不说是佛说。’” 大慧白佛言：“世尊！如来、应供、等正觉，何因说言：‘不说是佛说’？” 佛告大慧：“我因二法故，作如是说。云何二法？谓：缘自得法，及本住法，是名二法。因此二法故，我如是说。云何缘自得法？若彼如来所得，我亦得之，无增无减。缘自得法究竟境界，离言说妄想，离字二趣。云何本住法？谓：古先圣道。如金银等性，法界常住，若如来出世、若不出世，法界常住。如趣彼成道，譬如士夫行旷野中，见向古城平坦正道，即随入城，受如意乐。大慧！于意云何，彼士夫作是道及城中种种乐耶？” 答言：“不也。” 佛告大慧：“我及过去一切诸佛法界常住，亦复如是。是故说言：‘我从某夜得最正觉，乃至某夜入般涅槃，于其中间，不说一字，亦不已说、当 现代汉语译本：‘现在种种不同的色身，这叫做身等。什么是法等呢？就是：我和过去的佛，都证得了三十七菩提分法（三十七道品，是通往觉悟的三十七种修行方法）。简略地说，佛法具有无障碍的智慧，这叫做四等。因此，如来、应供、等正觉（佛的称号），在大众之中这样宣说。’ 当时，世尊想要再次宣说这个意义，就说了偈语： ‘迦叶佛（过去七佛之一）、拘留孙佛（过去七佛之一）、拘那含牟尼佛（过去七佛之一）就是我，因为这四种平等，我为佛的弟子们宣说。’ 大慧菩萨又对佛说：‘正如世尊所说：‘我从某夜证得最正觉，乃至某夜进入般涅槃（涅槃，佛教术语，指解脱生死轮回的状态），在这期间，乃至没有说过一个字，也没有已说、当说，不说才是佛说。’’ 大慧菩萨问佛说：‘世尊！如来、应供、等正觉，因为什么原因说：‘不说才是佛说’呢？’ 佛告诉大慧菩萨：‘我因为两种法，才这样说。哪两种法呢？就是：缘自得法，和本住法，这叫做两种法。因为这两种法，我才这样说。什么是缘自得法呢？就是如果过去的如来所证得的，我也证得了，没有增加也没有减少。缘自得法的究竟境界，远离言语的表达和妄想，远离文字的两种极端。什么是本住法呢？就是：古老的先圣之道。就像金银等的性质一样，法界是永恒存在的，无论如来出世还是不出世，法界都是永恒存在的。就像遵循它就能成就道，譬如有一个人在旷野中行走，看见通往古城的平坦正道，就沿着这条路进入城中，享受如意的快乐。大慧！你认为怎么样，那个人是创造了这条道路以及城中的种种快乐吗？’ 回答说：‘不是的。’ 佛告诉大慧菩萨：‘我和过去一切诸佛的法界是永恒存在的，也是这样。所以说：‘我从某夜证得最正觉，乃至某夜进入般涅槃，在这期间，没有说过一个字，也没有已说、当说’。