English
English version ‘Sentient beings, should know all dharmas (dharma, teachings), should know themselves, should know the dharma of the body.’ At that time, the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, great being) Wu Suo Fa, wishing to reiterate this meaning, spoke in verse: ‘The Buddha and the Buddha's appearance in the world, The true essence of all Buddha-dharmas, Bodhisattvas are like those dharmas, Knowing without negligence. All good, un-leaking accumulations, In the Buddha's era, the wise are the most important, Accomplished by relying on the minds of sentient beings. Cultivating the causes and conditions of good deeds, Is being able to know all dharmas, Is being able to awaken to all dharmas, Such a person reaches the end of all actions. If one can know all the Buddhas, Bodhi (bodhi, enlightenment) is unparalleled, And no one can take it away, Truly knowing oneself and the dharma, This is called the awakened one of awakening. If one can know oneself, Merely as phenomena without substance, Then one can understand like the Buddha, And understand the dharma of bodhi. Sentient beings are merely phenomena, Vainly distinguishing and speaking, Bodhisattvas know the truth, Like dreams and illusions. Those who falsely awaken and those who truly awaken, No one can understand this practice, If one tames the various senses like taming horses, Then one can rely on samadhi (samādhi, concentration) to know. Such a person has no resentment or affection, And no creation or non-creation, Also no taking or abandoning of dharmas, This is called the true gathering of dharmas. Being able to correctly know all dharmas, Therefore, it is said to be the meaning of the gathering of dharmas; Not being able to correctly know all dharmas, Therefore, it is said to be evil dharmas. Attachment to dharma and detachment from attachment, Seeing purity and equality, Seeing greed and ignorance as well, This is called the true gathering of dharmas. For the benefit of all sentient beings, Arousing great compassion, But not clinging to the existence of sentient beings, If one is apart from the realm of emptiness. If one knows the dharma in this way, A place of equality without defilement, Obtaining the wonderful island of awakening, Those wise ones achieve perfect enlightenment. Like illusionists in the world, Arousing the mind to liberate illusory people, Those illusory people do not cling to illusion, Because it has never truly existed. Knowing the three realms (trailokya, desire realm, form realm, formless realm) as illusions, Arousing the great bodhi mind, In order to liberate all sentient beings, Truly knowing those sentient beings, Oneself’ -------------------------------------------------------------------------------- 身如虚空。 众生自性空， 一切处见法， 得忍住胜洲。 不行于诸法， 亦不还诸法， 以不行、不还， 得住净行洲。 若住如是实， 平等法界心， 即时诸佛记， 是必成大觉。 自身佛亦然， 及得受佛记， 见彼法平等， 即时诸佛记。 得无障碍处， 证灭行世间， 一切处无过， 以大悲为身。 若菩萨有智， 欲如是法集， 修行是法行， 必得是法集。”
Chinese
无所发菩萨说此偈时，六万二千菩萨得无生法忍，八千天子远尘离垢得法眼净。 复次，无所发菩萨摩诃萨语奋迅慧菩萨言：“善男子！菩萨应修行实谛法集。何以故？诸菩萨以实谛智以为法集。善男子！何者是实谛？善男子！菩萨发阿耨多罗三藐三菩提心，乃至舍身命不舍彼心、不舍诸众生，是名菩萨摩诃萨实谛。善男子！若菩萨发阿耨多罗三藐三菩提心，又时舍心、舍众生者，如是菩萨则为可呵，是人名为最上妄语。” 问曰：“云何菩萨发阿耨多罗三藐三菩提心不复舍彼心、不舍诸众生？” 答曰：“若菩萨知苦谛、集谛、灭谛、道谛，是菩萨不复舍彼心。何以故？是菩萨知实谛，是故菩提心不退转。” 问曰：“何者是苦？云何知苦？” 答 现代汉语译本 身如虚空。 众生自性本空，在任何地方都能见到佛法，获得安忍，安住于殊胜的境界。 不执着于任何事物，也不舍弃任何事物，因为不执着、不舍弃，所以能安住于清净的行为境界。 如果安住于这样的真实，以平等之心对待一切法界，立刻就会得到诸佛的授记，必定成就伟大的觉悟。 自身与佛一样，也能得到佛的授记，见到佛法的平等性，立刻就会得到诸佛的授记。 获得无障碍的境界，证得寂灭，在世间行走，在任何地方都没有过失，以伟大的慈悲为身。 如果菩萨有智慧，想要获得这样的佛法聚集，修行这样的佛法行为，必定能得到这样的佛法聚集。 无所发菩萨说这段偈语时，六万二千位菩萨证得了无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的真理的领悟），八千位天人远离尘垢，获得了清净的法眼。 此外，无所发菩萨摩诃萨（Mahasattva，伟大的菩萨）对奋迅慧菩萨说：‘善男子！菩萨应该修行真实不虚的佛法聚集。为什么呢？因为诸位菩萨以真实的智慧作为佛法聚集。善男子！什么是真实不虚呢？善男子！菩萨发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），乃至舍弃生命也不舍弃这个心，不舍弃一切众生，这叫做菩萨摩诃萨的真实不虚。善男子！如果菩萨发起了阿耨多罗三藐三菩提心，又时常舍弃这个心、舍弃众生，这样的菩萨就应该受到呵责，这个人被称为最严重的妄语者。’ 有人问：‘怎样才能使菩萨发起了阿耨多罗三藐三菩提心后，不再舍弃这个心，不舍弃一切众生呢？’ 回答说：‘如果菩萨了解苦谛（Dukkha-satya，关于苦的真理）、集谛（Samudaya-satya，关于苦的起因的真理）、灭谛（Nirodha-satya，关于苦的止息的真理）、道谛（Marga-satya，关于达到苦的止息的道路的真理），这位菩萨就不会再舍弃这个心。为什么呢？因为这位菩萨了解真实的道理，所以菩提心不会退转。’ 有人问：‘什么是苦？怎样才能了解苦呢？’ 回答说：
English
English version The body is like empty space. The self-nature of sentient beings is empty; seeing the Dharma everywhere, attaining forbearance, and dwelling in the supreme realm. Not clinging to any dharmas, nor abandoning any dharmas; because of not clinging and not abandoning, one can dwell in the realm of pure conduct. If one dwells in such reality, with a mind of equality towards all Dharmadhatu (Dharmadhatu, the realm of all phenomena), immediately the Buddhas will predict that one will surely attain great enlightenment. Oneself is like the Buddha, and one will receive the Buddha's prediction; seeing the equality of that Dharma, immediately the Buddhas will predict. Attaining a place without obstacles, realizing extinction, walking in the world, without fault in all places, with great compassion as the body. If a Bodhisattva has wisdom and desires to gather such Dharma, practicing such Dharma conduct, one will surely attain such Dharma gathering.' When the Bodhisattva Wu Suo Fa (Wu Suo Fa, The Bodhisattva 'No Utterance') spoke this verse, sixty-two thousand Bodhisattvas attained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the patience with the unoriginated nature of reality), and eight thousand devas (devas, celestial beings) were purified from dust and defilement and obtained the pure Dharma eye. Furthermore, the Bodhisattva Mahasattva (Mahasattva, Great Being) Wu Suo Fa said to the Bodhisattva Fen Xun Hui (Fen Xun Hui, Swift Wisdom): 'Good man! Bodhisattvas should practice the true Dharma gathering. Why? Because all Bodhisattvas use true wisdom as the Dharma gathering. Good man! What is the true reality? Good man! When a Bodhisattva generates the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), even if it means sacrificing their life, they will not abandon this mind, nor will they abandon all sentient beings. This is called the true reality of a Bodhisattva Mahasattva. Good man! If a Bodhisattva generates the Anuttara-samyak-sambodhi-citta, but then sometimes abandons this mind and abandons sentient beings, such a Bodhisattva should be reproached, and that person is called the greatest liar.' Someone asked: 'How can a Bodhisattva generate the Anuttara-samyak-sambodhi-citta and not abandon that mind or all sentient beings?' He replied: 'If a Bodhisattva understands the Dukkha-satya (Dukkha-satya, the truth of suffering), the Samudaya-satya (Samudaya-satya, the truth of the origin of suffering), the Nirodha-satya (Nirodha-satya, the truth of the cessation of suffering), and the Marga-satya (Marga-satya, the truth of the path to the cessation of suffering), that Bodhisattva will not abandon that mind. Why? Because that Bodhisattva understands the true reality, therefore the Bodhi-citta (Bodhi-citta, mind of enlightenment) will not regress.' Someone asked: 'What is suffering? How can one understand suffering?' He replied: --------------------------------------------------------------------------------
Chinese
曰：“于五阴爱、不爱逼恼，是名为苦。菩萨知于彼苦，空、无寿者，无我、我所，唯是因缘和合而生，是名知苦。菩萨见彼苦唯是集，虚妄不坚固、无寿者，名为知集。菩萨知彼苦从本际不来、不至未来际、不在现在际，无始、无终，自体本来寂灭、自体空、自体寂静，如是知名为知灭。” 问曰：“所言灭者，此说何法？” 答曰：“善男子！言灭者不可言。” 问曰：“善男子！若言灭者不可言，何故言灭？” 答曰：“善男子！说灭者，谓客烦恼、诸障不实、虚妄分别法，菩萨不分别彼不实法，尔时得言名为灭灭。而虚妄法本来无法可灭，是故如来说一切法本来寂灭。” 问曰：“善男子！如来说菩萨不证灭，若菩萨证灭，是菩萨堕声闻、辟支佛地。如来何故作如是说？” 答曰：“善男子！言证者，名为现见。然灭法不可现见，是故如来说灭法不可见。若法不可见，彼法亦不可证。是故，如来说菩萨不见灭、不证灭。依此义故，如来说菩萨不证灭。声闻取法相故，证灭。 “知以何等念、何等观、何等行，如是知、如是见、如是决定，名为知道。 “复次，善男子！言苦者，名为我。彼我有相，若如是集名为知集。菩萨见彼集，不见一法能集，如是知名 现代汉语译本：他说：‘对于五蕴（panchaskandha，构成个体存在的五种要素，即色、受、想、行、识）的爱与不爱所带来的逼迫恼乱，这被称为苦。菩萨了知那苦是空性的，其中没有寿者（jiva，有情），没有我，也没有我所（atman and atmaniya，灵魂和灵魂所属之物），仅仅是因缘和合而生起，这被称为知苦。菩萨见到那苦仅仅是集（samudaya，苦的生起），虚妄不坚固，没有寿者，这被称为知集。菩萨了知那苦从根本上不从过去而来，不往未来而去，也不在现在停留，无始无终，其自体本来就是寂灭的，自体是空性的，自体是寂静的，像这样了知被称为知灭（nirodha，苦的止息）。’ 问道：‘所说的灭，是指什么法？’ 答道：‘善男子！所说的灭是不可言说的。’ 问道：‘善男子！如果说灭是不可言说的，为什么还要说灭呢？’ 答道：‘善男子！说灭，是指客尘烦恼（agantuka-klesha，外来的烦恼）、各种障碍是不真实的，是虚妄分别的法。菩萨不分别那些不真实的法，那时才能说名为灭灭。而虚妄的法本来就没有法可以灭除，所以如来说一切法本来就是寂灭的。’ 问道：‘善男子！如来说菩萨不证灭，如果菩萨证灭，那么这位菩萨就堕入了声闻（shravaka，听闻佛法而悟道的弟子）、辟支佛（pratyekabuddha，无师自悟的圣者）的境界。如来为什么这样说呢？’ 答道：‘善男子！所说的证，是指现见。然而灭法是不可现见的，所以如来说灭法是不可见的。如果法是不可见的，那么那个法也是不可证的。因此，如来说菩萨不见灭，不证灭。依据这个意义，如来说菩萨不证灭。声闻因为执取法相，所以证灭。 ‘知道用什么样的念、什么样的观、什么样的行，像这样知道、像这样见到、像这样决定，这被称为知道（marga，道）。’ ‘再者，善男子！所说的苦，是指我（atman，灵魂）。那个我是有相的，如果像这样集，被称为知集。菩萨见到那个集，见不到有一个法能够积集，像这样知道
English
English version: He said: 'Affliction and distress arising from love and non-love of the five skandhas (panchaskandha, the five aggregates constituting individual existence, namely form, feeling, perception, mental formations, and consciousness) are called suffering. A Bodhisattva knows that suffering is empty, without a living being (jiva, sentient being), without a self, and without anything belonging to a self (atman and atmaniya, soul and what belongs to the soul), arising only from the combination of causes and conditions; this is called knowing suffering. A Bodhisattva sees that suffering is merely accumulation (samudaya, the arising of suffering), unreal, impermanent, and without a living being; this is called knowing accumulation. A Bodhisattva knows that suffering fundamentally does not come from the past, does not go to the future, and does not stay in the present; it is without beginning and without end, its very nature is originally quiescent, its very nature is empty, its very nature is peaceful; knowing in this way is called knowing cessation (nirodha, the cessation of suffering).' He asked: 'What dharma is referred to by cessation?' He answered: 'Good man! Cessation is beyond words.' He asked: 'Good man! If cessation is beyond words, why speak of cessation?' He answered: 'Good man! Speaking of cessation refers to adventitious defilements (agantuka-klesha, adventitious afflictions), various obstructions that are unreal, and falsely discriminating dharmas. A Bodhisattva does not discriminate those unreal dharmas; at that time, it can be said to be the cessation of cessation. And unreal dharmas originally have no dharma to be eliminated; therefore, the Tathagata says that all dharmas are originally quiescent.' He asked: 'Good man! The Tathagata says that a Bodhisattva does not realize cessation; if a Bodhisattva realizes cessation, then that Bodhisattva falls into the realm of a Shravaka (shravaka, a disciple who attains enlightenment by hearing the Buddha's teachings) or a Pratyekabuddha (pratyekabuddha, a solitary enlightened being who attains enlightenment without a teacher). Why does the Tathagata say this?' He answered: 'Good man! Realization means direct seeing. However, the dharma of cessation cannot be directly seen; therefore, the Tathagata says that the dharma of cessation is invisible. If a dharma is invisible, then that dharma is also unrealizable. Therefore, the Tathagata says that a Bodhisattva does not see cessation and does not realize cessation. Based on this meaning, the Tathagata says that a Bodhisattva does not realize cessation. Shravakas, because they grasp the characteristics of dharmas, realize cessation.' 'Knowing with what kind of thought, what kind of contemplation, and what kind of practice, knowing in this way, seeing in this way, and deciding in this way, is called knowing the path (marga, the path).' 'Furthermore, good man! What is called suffering refers to the self (atman, soul). That self has characteristics; if it accumulates in this way, it is called knowing accumulation. A Bodhisattva sees that accumulation and does not see a single dharma that can accumulate; knowing in this way --------------------------------------------------------------------------------