English
English version The number of Buddhas of the three times is not like the sands of the Ganges. Why is that? Because they transcend worldly expectations, and there is nothing to compare them to. Ordinary people cling to permanence, while heretics engage in wild speculation, increasing wrong views, leading to endless cycles of birth and death. In order to make them厌恶 and escape the cycle of birth and death, and diligently cultivate, it is said to them: 'The Buddhas are easy to see,' not as difficult to see as the Udumbara flower, thereby ceasing the pursuit of expedient means. Sometimes, the Buddha observes those who are being taught and says: 'The Buddha is difficult to encounter, like the Udumbara flower.' The Udumbara flower, no one has already seen, is seeing now, or will see in the future. But the Tathagata (Tathagata), everyone in the world can see. It is not because of establishing one's own supernatural powers that it is said that the Tathagata's appearance in the world is like the Udumbara flower. Mahamati (Mahamati)! Establishing one's own supernatural powers transcends worldly expectations, which ordinary people cannot believe. The realm of self-realized sacred wisdom cannot be compared to anything. The true Tathagata transcends the appearances seen by the mind, intellect, and consciousness, and cannot be described by metaphors. Mahamati (Mahamati)! However, when I say that the Buddha is like the sands of the Ganges, there is no fault. Mahamati (Mahamati)! For example, the sands of the Ganges are trampled upon by all kinds of fish, turtles, sumuka (sumuka), makara (makara), lions (simha, lion), elephants, horses, and people. The sand does not think: 'They are disturbing me.' and give rise to delusion. Its nature is pure, without any defilements. The self-realized sacred wisdom Ganges of the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), the sands of great power, supernatural powers, and freedom, all the disturbances of all heretics and demons, the Tathagata does not think and give rise to delusion. The Tathagata is silent and without thoughts. The Tathagata's original vow is to bring peace and happiness to sentient beings with the joy of samadhi, so there is no disturbance. It is no different from the sands of the Ganges. Also, because greed and hatred have been cut off. For example, the sands of the Ganges are the nature of the earth. When the kalpa ends and all the earth is burned, the earth will not abandon its own nature, and will arise together with the fire element. The remaining foolish people will think that the earth has been burned, but the earth has not actually been burned, because fire is an external cause. In this way, Mahamati (Mahamati)! The Dharmakaya (Dharmakaya) of the Tathagata is like the sands of the Ganges and will not be destroyed. Mahamati (Mahamati)! For example, the sands of the Ganges have no impurities. The light of the Tathagata is also without impurities, and in order to mature sentient beings, it shines upon all the Buddhas and assemblies. Mahamati (Mahamati)! For example, the sands of the Ganges, separately seeking --------------------------------------------------------------------------------
Chinese
异沙，永不可得。如是，大慧！如来、应供、等正觉，无生死生灭，有因缘断故。大慧！譬如恒河沙，增减不可得知。如是，大慧！如来智慧成熟众生，不增不减。非身法故，身法者有坏，如来法身，非是身法。如压恒沙，油不可得。如是一切极苦众生逼迫如来，乃至众生未得涅槃，不舍法界自三昧愿乐，以大悲故。大慧！譬如恒沙，随水而流，非无水也。如是，大慧！如来所说一切诸法，随涅槃流，是故说言如恒河沙。如来不随诸去流转，去是坏义故。大慧！生死本际不可知，不知故，云何说去？大慧！去者断义，而愚夫不知。” 大慧白佛言：“世尊！若众生生死本际不可知者，云何解脱可知？” 佛告大慧：“无始虚伪过恶妄想习气因灭，自心现知外义，妄想身转解脱不灭。是故无边，非都无所有。为彼妄想，作无边等异名。观察内外，离于妄想。无异众生，智及尔炎。一切诸法，悉皆寂静。不识自心现妄想，故妄想生。若识则灭。” 尔时，世尊欲重宣此义而说偈言： “观察诸导师， 犹如恒河沙， 不坏亦不去， 亦复不究竟， 是则为平等， 观察诸如来。 犹如恒沙等， 悉离一切过， 随流而性常， 是则佛正觉。” 尔时，大慧菩萨复白佛言：“ 现代汉语译本： 异沙（无法区分的沙粒），永远不可能得到。像这样，大慧（菩萨名）！如来（佛的称号）、应供（值得供养者）、等正觉（完全觉悟者），没有生死的生灭，因为因缘已经断绝。大慧！譬如恒河沙，增加或减少都无法得知。像这样，大慧！如来的智慧成熟众生，不会增加也不会减少。因为不是身法（依赖身体的法），身法会有坏灭，如来的法身（佛的真身），不是身法。如同压榨恒河沙，无法得到油。像这样，一切极度痛苦的众生逼迫如来，乃至众生未得到涅槃（解脱），如来也不会舍弃法界（宇宙万法）的自三昧（自我禅定）愿乐，因为有大悲心。大慧！譬如恒河沙，随着水流而流，并非没有水。像这样，大慧！如来说的一切诸法，随着涅槃流，所以说像恒河沙。如来不随着诸去（生灭）流转，去是坏灭的意思。大慧！生死的根本源头不可知，因为不知，怎么能说去（生灭）呢？大慧！去是断灭的意思，而愚笨的人不知道。 大慧（菩萨名）对佛说：‘世尊！如果众生的生死根本源头不可知，那么解脱怎么能可知呢？’ 佛告诉大慧：‘无始以来的虚伪过恶妄想习气因灭，自心显现知晓外在的意义，妄想之身转变解脱而不灭。因此是无边的，并非完全没有所有。为了那些妄想，才有了无边等等不同的名称。观察内外，远离妄想。没有不同于众生的智慧和尔炎（智慧的光芒）。一切诸法，全部都是寂静的。不认识自心显现的妄想，所以妄想产生。如果认识了，就灭亡。’ 这时，世尊想要再次宣说这个意义，而说了偈语： ‘观察诸导师（引导者）， 犹如恒河沙， 不坏也不去（生灭）， 也并非究竟， 这就是平等， 观察诸如来（佛的称号）。 犹如恒河沙等， 全部远离一切过失， 随流而本性常在， 这就是佛的正觉（真正的觉悟）。’ 这时，大慧菩萨再次对佛说：
English
English version: 'Isa (indistinguishable grains of sand), can never be obtained. Thus, Mahamati (name of a Bodhisattva)! The Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), has no birth or death, because the causes and conditions have been severed. Mahamati! Just like the sands of the Ganges River, their increase or decrease cannot be known. Thus, Mahamati! The wisdom of the Tathagata matures sentient beings, neither increasing nor decreasing. Because it is not a bodily dharma (dharma dependent on the body), bodily dharmas are subject to decay, the Dharmakaya (the true body of the Buddha) of the Tathagata is not a bodily dharma. Just as pressing the sands of the Ganges, oil cannot be obtained. Thus, all extremely suffering sentient beings oppress the Tathagata, and even until sentient beings attain Nirvana (liberation), the Tathagata will not abandon the joy of his own Samadhi (self-concentration) in the Dharmadhatu (the realm of all phenomena), because of great compassion. Mahamati! Just like the sands of the Ganges, flowing with the water, it is not without water. Thus, Mahamati! All the dharmas spoken by the Tathagata flow towards Nirvana, therefore it is said to be like the sands of the Ganges. The Tathagata does not flow with the currents of going and coming (birth and death), going and coming means destruction. Mahamati! The origin of birth and death is unknowable, because it is unknowable, how can one speak of going and coming? Mahamati! Going means cessation, but the foolish do not know this.' Mahamati (name of a Bodhisattva) said to the Buddha: 'World Honored One! If the origin of sentient beings' birth and death is unknowable, how can liberation be knowable?' The Buddha said to Mahamati: 'When the causes of beginningless false and evil habitual thought patterns are extinguished, the self-mind manifests and knows external meanings, the body of delusion transforms and liberation does not cease. Therefore, it is boundless, not completely non-existent. For those delusions, there are different names such as boundless. Observe internally and externally, and be free from delusion. There is no difference between the wisdom of sentient beings and Er-yan (the light of wisdom). All dharmas are completely tranquil. Because one does not recognize the delusion manifested by one's own mind, delusion arises. If one recognizes it, it will cease.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Observing all the guides (teachers), Like the sands of the Ganges, Neither decaying nor going (birth and death), Nor ultimately reaching, This is equality, Observing all the Tathagatas (title of a Buddha). Like the sands of the Ganges, All are free from all faults, Flowing with the current, yet the nature is constant, This is the Buddha's perfect enlightenment (true awakening).' At that time, the Bodhisattva Mahamati again said to the Buddha: --------------------------------------------------------------------------------
Chinese
惟愿为说一切诸法刹那坏相。世尊！云何一切法刹那？” 佛告大慧：“谛听，谛听！善思念之，当为汝说。” 佛告大慧：“一切法者，谓：善、不善、无记、有为、无为、世间、出世间。有罪、无罪、有漏、无漏、受、不受。大慧！略说心、意、意识及习气，是五受阴因，是心、意、意识习气，长养凡愚善不善妄想。大慧！修三昧乐，三昧正受现法乐住，名为贤圣善无漏。大慧！善不善者，谓八识。何等为八？谓如来藏，名识藏。心、意、意识、及五识身，非外道所说。大慧！五识身者，心、意、意识俱。善不善相，展转变坏，相续流注。不坏身生，亦生亦灭。不觉自心现，次第灭余识生。形相差别摄受，意识五识，俱相应生，刹那时不住，名为刹那。大慧！刹那者，名识藏，如来藏意俱生识习气刹那。无漏习气非刹那，非凡愚所觉。计着刹那论故，不觉一切法刹那非刹那，以断见坏无为法。大慧！七识不流转，不受苦乐，非涅槃因。大慧！如来藏者，受苦乐与因俱，若生若灭。四住地、无明住地所醉。凡愚不觉，刹那见妄想勋心。 “复次，大慧！如金、金刚、佛舍利，得奇特性，终不损坏。大慧！若得无间，有刹那者，圣应非圣，而圣未曾不圣。如金金刚，虽经劫数，称量不减。云何凡愚 现代汉语译本：请您为我讲解一切诸法刹那坏灭的相状。世尊！什么叫做一切法的‘刹那’呢？” 佛告诉大慧：‘仔细听，仔细听！好好地思量，我将为你解说。’ 佛告诉大慧：‘所谓一切法，指的是：善、不善、无记、有为、无为、世间、出世间。有罪、无罪、有漏、无漏、受、不受。大慧！简略地说，心、意、意识以及习气，是五受阴的因。这心、意、意识的习气，增长凡夫愚人的善与不善的妄想。大慧！修习三昧的快乐，三昧的正受能使修行者在现世安乐居住，这被称为贤圣的善且无漏的境界。大慧！善与不善，指的是八识。哪八识呢？就是如来藏（Tathagatagarbha，如来法身的藏处），也叫做识藏。心、意、意识以及五识身，不是外道所说的。大慧！五识身，与心、意、意识同时生起。善与不善的相状，互相转变坏灭，相续流注。不坏的身产生，既生也灭。不能觉察自心所现，次第灭去，其余的识产生。形相差别摄受，意识与五识，一同相应而生，刹那之间不停留，这叫做刹那。大慧！刹那，指的是识藏，如来藏的意与俱生识的习气刹那。无漏的习气不是刹那，不是凡夫愚人所能觉察的。由于执着于刹那的理论，所以不能觉察一切法刹那与非刹那的真相，以断灭见破坏无为法。大慧！七识不流转，不感受苦乐，不是涅槃的因。大慧！如来藏，感受苦乐，与因一同存在，既生也灭。被四住地（catvāro vāsa-sthānāḥ，四种烦恼的住处）和无明住地（avidyā-vāsa-bhūmi，根本无明的住处）所迷惑。凡夫愚人不能觉察，以刹那见来虚妄地熏习心。’ ‘再者，大慧！如同黄金、金刚、佛舍利（Buddha-śarīra，佛陀的遗骨），得到奇特的性质，终究不会损坏。大慧！如果得到无间，有刹那存在，那么圣人就应该不是圣人，但是圣人从来没有不是圣人的情况。如同黄金金刚，即使经过无数劫，称量也不会减少。那么凡夫愚人怎么会……’