English
English version: 'The various different forms of physical bodies now, these are called 'body-equality'. What is 'dharma-equality'? It means: I and the Buddhas of the past, all attained the Thirty-seven Limbs of Enlightenment (Bodhipaksa-dharmas, the thirty-seven practices leading to enlightenment). Briefly speaking, the Buddha-dharma possesses unobstructed wisdom, this is called the 'Four Equalities'. Therefore, the Tathagata (title of a Buddha), Arhat (one who is worthy), Samyak-sambuddha (perfectly enlightened Buddha), proclaims thus in the assembly.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Kasyapa Buddha (one of the past seven Buddhas), Krakucchanda Buddha (one of the past seven Buddhas), Kanakamuni Buddha (one of the past seven Buddhas) are me, because of these four equalities, I speak for the Buddha's disciples.' Mahamati (name of a Bodhisattva) again said to the Buddha: 'As the World Honored One said: 'From the night I attained perfect enlightenment, until the night I entered Parinirvana (Nirvana, Buddhist term, the state of liberation from the cycle of birth and death), in between, I have not spoken a single word, nor have I already spoken, nor will I speak; not speaking is what the Buddha speaks.'' Mahamati asked the Buddha: 'World Honored One! For what reason does the Tathagata, Arhat, Samyak-sambuddha, say: 'Not speaking is what the Buddha speaks'?' The Buddha told Mahamati: 'I say this because of two dharmas. What are the two dharmas? They are: 'self-realized dharma' and 'inherently abiding dharma', these are called the two dharmas. Because of these two dharmas, I say this. What is 'self-realized dharma'? It means that whatever the Tathagatas of the past attained, I also attained, without increase or decrease. The ultimate state of self-realized dharma is beyond verbal expression and delusion, beyond the two extremes of words. What is 'inherently abiding dharma'? It is the ancient path of the sages. Like the nature of gold and silver, the dharma-realm is eternally abiding, whether the Tathagata appears in the world or not, the dharma-realm is eternally abiding. Just as following it leads to the attainment of the path, for example, a man walking in the wilderness sees a flat and straight road leading to an ancient city, and immediately enters the city along this road, enjoying the pleasures as he wishes. Mahamati! What do you think, did that man create this road and the various pleasures in the city?' He replied: 'No.' The Buddha told Mahamati: 'My dharma-realm and the dharma-realm of all the Buddhas of the past are eternally abiding, it is also like this. Therefore, it is said: 'From the night I attained perfect enlightenment, until the night I entered Parinirvana, in between, I have not spoken a single word, nor have I already spoken, nor will I speak.' -------------------------------------------------------------------------------- 说。’” 尔时，世尊欲重宣此义而说偈言： “我某夜成道， 至某夜涅槃， 于此二中间， 我都无所说。 缘自得法住， 故我作是说， 彼佛及与我， 悉无有差别。”
Chinese
尔时，大慧菩萨复请世尊：“唯愿为说一切法有无有相，令我及余菩萨摩诃萨离有无有相，疾得阿耨多罗三藐三菩提。” 佛告大慧：“谛听，谛听！善思念之，当为汝说。” 大慧白佛言：“善哉，世尊！唯然受教。” 佛告大慧：“此世间依有二种，谓：依有、无。及堕性非性欲见，不离离相。大慧！云何世间依有？谓：有世间因缘生，非不有。从有生，非无有生。大慧！彼如是说者，是说世间无因。大慧！云何世间依无？谓：受贪恚痴性已，然后妄想计着贪恚痴性非性。大慧！若不取有性者，性相寂静。故谓诸如来声闻缘觉，不取贪恚痴性，为有为无。大慧！此中何等为坏者？” 大慧白佛言：“世尊！若彼取贪恚痴性，后不复取。” 佛告大慧：“善哉，善哉！汝如是解。大慧！非但贪恚痴性非性为坏者，于声闻、缘觉及佛亦是坏者。所以者何？谓内外不可得故，烦恼性异不异故。大慧！贪恚痴若内若外不可得，贪恚痴性无身故、无取故，非佛、声闻、缘觉是坏者。佛 现代汉语译本： ‘说。’ 尔时，世尊（Bhagavan，佛）欲重宣此义而说偈言： ‘我某夜成道， 至某夜涅槃， 于此二中间， 我都无所说。 缘自得法住， 故我作是说， 彼佛及与我， 悉无有差别。’ 尔时，大慧菩萨（Mahamati Bodhisattva）复请世尊（Bhagavan）：“唯愿为说一切法有无有相，令我及余菩萨摩诃萨（Bodhisattva-Mahasattvas）离有无有相，疾得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。” 佛（Buddha）告大慧（Mahamati）：“谛听，谛听！善思念之，当为汝说。” 大慧（Mahamati）白佛（Buddha）言：“善哉，世尊（Bhagavan）！唯然受教。” 佛（Buddha）告大慧（Mahamati）：“此世间依有二种，谓：依有、无。及堕性非见，不离离相。大慧（Mahamati）！云何世间依有？谓：有世间因缘生，非不有。从有生，非无有生。大慧（Mahamati）！彼如是说者，是说世间无因。大慧（Mahamati）！云何世间依无？谓：受贪恚痴性已，然后妄想计着贪恚痴性非性。大慧（Mahamati）！若不取有性者，性相寂静。故谓诸如来（Tathagatas）声闻（Sravakas）缘觉（Pratyekabuddhas），不取贪恚痴性，为有为无。大慧（Mahamati）！此中何等为坏者？” 大慧（Mahamati）白佛（Buddha）言：“世尊（Bhagavan）！若彼取贪恚痴性，后不复取。” 佛（Buddha）告大慧（Mahamati）：“善哉，善哉！汝如是解。大慧（Mahamati）！非但贪恚痴性非性为坏者，于声闻（Sravakas）、缘觉（Pratyekabuddhas）及佛（Buddha）亦是坏者。所以者何？谓内外不可得故，烦恼性异不异故。大慧（Mahamati）！贪恚痴若内若外不可得，贪恚痴性无身故、无取故，非佛（Buddha）、声闻（Sravakas）、缘觉（Pratyekabuddhas）是坏者。佛
English
English version: 'Speak.'" At that time, the Bhagavan (World-Honored One, Buddha), wishing to restate this meaning, spoke in verse: 'On a certain night I attained enlightenment, And on a certain night I entered Nirvana; In the interval between these two, I have not uttered a single word. Because I abide in the Dharma obtained through self-realization, Therefore, I speak thus; That Buddha and I, Are entirely without difference.' At that time, Mahamati Bodhisattva (Great Wisdom Bodhisattva) again requested the Bhagavan (World-Honored One, Buddha): 'May you please explain the characteristics of existence and non-existence of all dharmas, so that I and other Bodhisattva-Mahasattvas (Great Bodhisattvas) may be free from the characteristics of existence and non-existence, and quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' The Buddha (Enlightened One) said to Mahamati (Great Wisdom): 'Listen attentively, listen attentively! Reflect well upon it, and I will explain it to you.' Mahamati (Great Wisdom) said to the Buddha (Enlightened One): 'Excellent, Bhagavan (World-Honored One)! I respectfully receive your teaching.' The Buddha (Enlightened One) said to Mahamati (Great Wisdom): 'This world relies on two things: namely, existence and non-existence, and falling into the view of inherent nature, not being free from the characteristic of separation. Mahamati (Great Wisdom)! How does the world rely on existence? It means that worldly things arise from causes and conditions, they are not non-existent. They arise from existence, not from non-existence. Mahamati (Great Wisdom)! Those who say otherwise are saying that the world is without cause. Mahamati (Great Wisdom)! How does the world rely on non-existence? It means that after receiving the nature of greed, hatred, and delusion, they then falsely imagine and cling to the nature of greed, hatred, and delusion as non-existent. Mahamati (Great Wisdom)! If one does not grasp the nature of existence, then the nature and characteristics are tranquil and still. Therefore, it is said that the Tathagatas (Thus Come Ones), Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas) do not grasp the nature of greed, hatred, and delusion as either existent or non-existent. Mahamati (Great Wisdom)! Among these, who are the destroyers?' Mahamati (Great Wisdom) said to the Buddha (Enlightened One): 'Bhagavan (World-Honored One)! If they grasp the nature of greed, hatred, and delusion, and then no longer grasp it.' The Buddha (Enlightened One) said to Mahamati (Great Wisdom): 'Excellent, excellent! You understand it thus. Mahamati (Great Wisdom)! It is not only that the non-nature of greed, hatred, and delusion are the destroyers, but also the Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Buddhas (Enlightened Ones) are the destroyers. Why is that? Because neither inside nor outside can be obtained, and because the nature of afflictions is neither different nor not different. Mahamati (Great Wisdom)! Greed, hatred, and delusion cannot be obtained either internally or externally. Because the nature of greed, hatred, and delusion has no body and no grasping, the Buddhas (Enlightened Ones), Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas) are not the destroyers. Buddha' --------------------------------------------------------------------------------
Chinese
、声闻、缘觉自性解脱故，缚与缚因非性故。大慧！若有缚者，应有缚是缚因故。大慧！如是说坏者，是名无所有相。大慧！因是故，我说宁取人见如须弥山，不起无所有增上慢空见。大慧！无所有增上慢者，是名为坏。堕自共相见悕望，不知自心现量。见外性无常，刹那展转坏。阴界入相续流注变灭，离文字相妄想。是名坏者。” 尔时，世尊欲重宣此义而说偈言： “有无是二边， 乃至心境界， 净除彼境界， 平等心寂灭。 无取境界性， 灭非无所有， 有事悉如如， 如贤圣境界。 无种而有生， 生已而复灭， 因缘有非有， 不住我教法。 非外道非佛， 非我亦非余， 因缘所集起， 云何而得无？ 谁集因缘有， 而复说言无， 邪见论生法， 妄想计有无。 若知无所生， 亦复无所灭， 观此悉空寂， 有无二俱离。” 尔时，大慧菩萨复白佛言：“世尊！唯愿为我及诸菩萨说宗通相。若善分别宗通相者，我及诸菩萨通达是相，通是相已，速成阿耨多罗三藐三菩提，不随觉想及众魔外道。” 佛告大慧：“谛听，谛听！善思念之，当为汝说。” 大慧白佛言：“唯然受教。” 佛告大慧：“一切声闻、缘 现代汉语译本：声闻（Śrāvakā，通过听闻佛法而证悟的修行者）、缘觉（Pratyekabuddha，通过自身观察因缘而证悟的修行者）的自性是解脱的，所以束缚和束缚的原因都不是真实的自性。大慧！如果存在束缚，那么就应该有作为束缚原因的束缚。大慧！像这样说‘坏’，就是所谓的‘无所有相’。大慧！因为这个原因，我说宁愿接受像须弥山一样大的人见，也不要生起以‘无所有’为基础的增上慢空见。大慧！以‘无所有’为基础的增上慢，就叫做‘坏’。这会堕入自相和共相的见解，并产生希望，不了解自心所显现的真实。他们看到外在的自性是无常的，刹那间转变坏灭。阴（Skandha，构成个体经验的五种要素）、界（Dhātu，十八界，构成经验的要素）、入（Āyatana，十二入，感觉器官和感觉对象）相续流注，变异灭坏，脱离文字相的虚妄分别。这叫做‘坏’。” 这时，世尊为了再次宣说这个道理，说了偈颂： ‘有’和‘无’是两种极端，乃至是心的境界， 清净去除那些境界，平等心就寂灭。 不执取境界的自性，灭不是什么都没有， 一切事物都如其本然，如同贤圣的境界。 没有种子却有生起，生起之后又复灭， 因缘和合既是有也是非有，不住于我的教法。 既不是外道也不是佛，不是‘我’也不是‘余’（其他）， 因缘聚合而生起，怎么能说是没有呢？ 是谁聚集因缘使之存在，却又说它是没有， 邪见论者生出这些法，虚妄分别计较有和无。 如果知道没有生起，也就没有灭去， 观察这一切都是空寂的，有和无这两种都远离。’ 这时，大慧菩萨再次对佛说：‘世尊！希望您为了我和诸位菩萨宣说宗通相（Zongtongxiang，通达佛法根本宗旨的境界）。如果能够善于分别宗通相，我和诸位菩萨就能通达这个境界，通达这个境界之后，就能迅速成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），不随顺觉想以及各种魔和外道。’ 佛告诉大慧：‘仔细听，仔细听！好好地思考，我会为你解说。’ 大慧对佛说：‘是的，我接受教诲。’ 佛告诉大慧：‘一切声闻、缘