English
English version: Such a person is called a true practitioner. ‘World Honored One! Furthermore, 'true practice' refers to generating the aspiration for Bodhi (bodhicitta-pranidhana, the mind of enlightenment), and 'non-negligence' refers to fulfilling the aspiration for Bodhi. Moreover, 'true practice' refers to practicing generosity (dāna, giving), and 'non-negligence' refers to not seeking reward. Moreover, 'true practice' refers to upholding pure precepts (śīla, moral discipline), and 'non-negligence' refers to accomplishing irreversible precepts. Moreover, the practitioner begins to cultivate patience (kṣānti, forbearance), and the non-negligent one attains the forbearance of the unproduced dharmas (anutpattika-dharma-kṣānti, acceptance of the non-arising of phenomena). Moreover, the practitioner seeks all good roots without weariness, and the non-negligent one abandons all activities. Moreover, the practitioner begins to cultivate meditation (dhyāna, contemplation), and the non-negligent one does not dwell in meditation. Moreover, the practitioner perfects wisdom (prajñā, insight), and the non-negligent one does not engage in frivolous discussions about dharmas (dharma, truth). Moreover, the practitioner guards the wonderful Dharma, and the non-negligent one does not see dharmas. Moreover, the practitioner enables all beings to attain great Bodhi, and the non-negligent one does not see all beings. Moreover, the true practitioner gathers all good roots, and the non-negligent one dedicates them to great Bodhi. Moreover, the true practitioner regards Bodhi as the real Dharma, and the non-negligent one truly knows that all dharmas are like the aspect of Bodhi. Moreover, the true practitioner attains the forbearance of the unproduced dharmas, and the non-negligent one wishes to take birth. Moreover, the true practitioner goes to the Bodhi tree and displays all excellent adornments, and the non-negligent one truly knows countless kalpas (asaṃkhyeya-kalpa, immeasurable eons). Moreover, the true practitioner truly knows Bodhi, and the non-negligent one has well cultivated all past karmas. Moreover, the true practitioner attains great Nirvana (mahā-nirvāṇa, ultimate liberation), and the non-negligent one is skilled in knowing that the nature of all dharmas is quiescent extinction.’ ‘World Honored One! A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) who is skilled in such practice and non-negligence does not find it difficult to attain Bodhi. World Honored One! For this reason, a Bodhisattva-Mahasattva should cultivate true practice and non-negligence. World Honored One! This is called the collection of subtle dharmas.’ At that time, the Venerable Śāriputra (Śāriputra, a disciple of the Buddha) said to the Buddha: ‘World Honored One! As I understand the meaning of what the Buddha has said, if a Bodhisattva-Mahasattva towards the Thus Come One --------------------------------------------------------------------------------
Chinese
及诸菩萨所说法集闻而生信及能修行，是诸菩萨有妙法集。何以故？若不信法者则无法集，若不行精进者亦无法集。若人能于诸圣所说法中生希有心、生如实心，是菩萨有妙法集。世尊！若人不自赞己、亦不毁他，是人有妙法集。世尊！若人于圣慈心、于非圣摄受心，若有人不见自胜、不见他劣，若人于平等法生于等心、于不平等法亦生等心，于等亦生等心、于等不等亦生等心，而不分别等以不等，是人有妙法集。若人但闻一句而能了知百千万句，当知是人有妙法集。若人闻法不静、不乱，若人闻法不缚、不解，若人闻法不行、不住，若人闻法不增、不减，若人闻法不喜、不瞋，若人闻法不住世间、不入涅槃，世尊！若能如是入于法集，当知是人有妙法集。世尊！我今所说法集，为得随顺如来所说法集不耶？” 佛言：“如是。舍利弗！舍利弗！汝之所说随顺佛意。”◎ 法集经卷第四 大正藏第 17 册 No. 0761 佛说法集经 佛说法集经卷第五 元魏天竺三藏菩提流支译 ◎尔时，慧命大目揵连白佛言：“世尊！若菩萨作是思惟：‘我能说法集。’如是菩萨则不能说。何以故？有我见者生如是心：‘我能说法，彼人听法。’若人远离我相，是人不见我能说法、他能 以及诸位菩萨所说的佛法汇集，听闻后能生起信心并能依教奉行，这些菩萨就拥有精妙的佛法汇集。为什么这么说呢？如果有人不相信佛法，那就没有佛法汇集；如果有人不精进修行，也没有佛法汇集。如果有人能对诸位圣者所说的佛法生起稀有之心、生起如实之心，这位菩萨就拥有精妙的佛法汇集。世尊！如果有人不自我赞扬，也不诋毁他人，这个人就拥有精妙的佛法汇集。世尊！如果有人对圣者怀有慈悲之心，对非圣者也怀有摄受之心；如果有人不认为自己比别人强，也不认为别人比自己差；如果有人对于平等之法生起平等之心，对于不平等之法也生起平等之心；对于相等之法生起平等之心，对于相等与不相等之法也生起平等之心，而不分别相等与不相等，这个人就拥有精妙的佛法汇集。如果有人仅仅听闻一句佛法，就能理解百千万句佛法，应当知道这个人拥有精妙的佛法汇集。如果有人听闻佛法时既不散乱也不昏沉，如果有人听闻佛法时不被束缚也不求解脱，如果有人听闻佛法既不执着于修行也不停滞不前，如果有人听闻佛法既不增加也不减少，如果有人听闻佛法既不欢喜也不嗔怒，如果有人听闻佛法既不住于世间也不入于涅槃，世尊！如果有人能够这样进入佛法汇集，应当知道这个人拥有精妙的佛法汇集。世尊！我现在所说的佛法汇集，能够随顺如来（Tathagata，佛的称号）所说的佛法汇集吗？” 佛说：“是的。舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）！舍利弗！你所说的符合佛的本意。” 《法集经》卷第四 大正藏第17册 No. 0761 《佛说法集经》 《佛说法集经》卷第五 元魏天竺三藏菩提流支（Bodhiruci，北魏时期来华译经的印度僧人）译 当时，慧命大目犍连（Mahamaudgalyayana，佛陀十大弟子之一，以神通著称）对佛说：“世尊！如果菩萨这样想：‘我能宣说佛法汇集。’这样的菩萨就不能宣说佛法。为什么呢？因为有我见的人会生起这样的想法：‘我能说法，别人听法。’如果有人远离我相，这个人就不会认为自己能说法，别人能听法。
English
And those Bodhisattvas who, upon hearing the Dharma collections spoken by other Bodhisattvas, generate faith and are able to practice accordingly, these Bodhisattvas possess wonderful Dharma collections. Why is this so? If one does not believe in the Dharma, then there is no Dharma collection; if one does not practice diligently, there is also no Dharma collection. If one can generate a rare and precious mind and a truthful mind towards the Dharma spoken by all the sages, this Bodhisattva possesses a wonderful Dharma collection. World Honored One! If one does not praise oneself nor denigrate others, this person possesses a wonderful Dharma collection. World Honored One! If one has a compassionate mind towards the holy and an accepting mind towards the non-holy; if one does not see oneself as superior nor others as inferior; if one generates an equal mind towards equal Dharmas and also generates an equal mind towards unequal Dharmas; if one generates an equal mind towards the equal and also generates an equal mind towards the equal and unequal, without distinguishing between equal and unequal, this person possesses a wonderful Dharma collection. If one can understand hundreds of thousands of sentences upon hearing just one sentence, know that this person possesses a wonderful Dharma collection. If one hears the Dharma without agitation or confusion; if one hears the Dharma without being bound or unbound; if one hears the Dharma without practicing or dwelling; if one hears the Dharma without increasing or decreasing; if one hears the Dharma without joy or anger; if one hears the Dharma without dwelling in the world or entering Nirvana, World Honored One! If one can enter the Dharma collection in this way, know that this person possesses a wonderful Dharma collection. World Honored One! Is the Dharma collection that I am now speaking in accordance with the Dharma collection spoken by the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) ? The Buddha said: 'So it is. Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom)! Sariputra! What you have said is in accordance with the Buddha's intention.' Dharma Collection Sutra, Volume 4 Taisho Tripitaka Volume 17, No. 0761, Buddha Speaks Dharma Collection Sutra Buddha Speaks Dharma Collection Sutra, Volume 5 Translated by Bodhiruci (Bodhiruci, an Indian monk who came to China during the Northern Wei Dynasty to translate scriptures) of the Yuan Wei Dynasty from India At that time, the Venerable Mahāmaudgalyāyana (Mahamaudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) said to the Buddha: 'World Honored One! If a Bodhisattva thinks, 'I am able to speak the Dharma collection,' such a Bodhisattva will not be able to speak it. Why is this? Because one who has a self-view will generate such a thought: 'I am able to speak the Dharma, and others are able to listen to the Dharma.' If one is far from the self-image, this person will not see that he is able to speak the Dharma and that others are able to listen to the Dharma. --------------------------------------------------------------------------------
Chinese
闻法，不见彼二、非不见二。世尊！一切有法皆非实有，随何等法生分别心谓是实有，当知是法虚妄无实。诸菩萨等于彼法中不生分别是法实有。何以故？不生分别谓是实有。菩萨摩诃萨知一切法虚妄不实，犹如幻人有所言说。世尊！夫虚妄者，实无而似有，如是之法随顺于空，不违因缘，随顺不生、不灭。是人不违空法及诸因缘，随顺不生、不灭，舍离种种分别，断我、我见，远离一切邪见。诸菩萨摩诃萨知诸法虚妄，而能随顺世间说名为有。若能如是说虚妄法令他人知，是名法集能说者。说何等法以为法集？说一切法法皆一相，如是法集是名微妙法集。世尊！我今所说法集，为得随顺如来所说法集不耶？” 佛言：“如是，目揵连！汝之所说随顺佛意。” 尔时，慧命富楼那弥多罗尼子白佛言：“世尊！世尊！若人为求福故说于法集，是人所说则为可呵。何以故？以着我故。若着我、我所相，是人所作罪行、福行、不动行，不离邪见所作事，当知是人不能自利亦不利他。 “世尊！若人不能知如是法集，是人不起罪行、福行及不动行。若人能知法集，是人不集五阴、亦非不集，不集十八界、亦非不集，不集十二入、亦非不集，是人不取众生、亦非不取，法亦非不取，不取实、亦不取虚，不取境 现代汉语译本 听闻佛法，既不执着于‘二’（二元对立），也不否定‘二’。世尊！一切有为法都不是真实存在的，无论对什么法产生分别心，认为它是真实存在的，应当知道这个法是虚妄不实的。诸位菩萨对于这些法，不生起分别心，认为它是真实存在的。为什么呢？因为他们不生起分别心，认为它是真实存在的。菩萨摩诃萨知道一切法都是虚妄不实的，就像幻术师所说的话一样。世尊！所谓的虚妄，就是实际上没有，但看起来好像有，这样的法是顺应于空的，不违背因缘，顺应于不生不灭。这样的人不违背空法以及各种因缘，顺应于不生不灭，舍弃种种分别，断除我执和我见，远离一切邪见。诸位菩萨摩诃萨知道诸法是虚妄的，但能够顺应世间的说法，称之为‘有’。如果能够这样说虚妄法，让其他人明白，这就叫做‘法集’，是能够说法的人。说什么样的法可以称为‘法集’呢？说一切法在法性上都是同一相状，这样的法集就叫做微妙法集。世尊！我现在所说的法集，能够随顺如来所说的法集吗？” 佛说：‘是的，目犍连（Maudgalyayana，佛陀十大弟子之一，以神通著称）！你所说的符合佛的本意。’ 这时，慧命富楼那弥多罗尼子（Purna Maitrayani-putra，佛陀十大弟子之一，以说法第一著称）对佛说：‘世尊！如果有人为了求福而说法集，这个人所说的话是应该被呵斥的。为什么呢？因为他执着于我。如果执着于我、我所（属于我的事物）的相状，这个人所做的罪行、福行、不动行（指禅定），都不能脱离邪见所做的事情，应当知道这个人不能自利，也不能利他。 世尊！如果有人不能了解这样的法集，这个人就不会发起罪行、福行以及不动行。如果有人能够了解法集，这个人就不会积聚五阴（五蕴，构成个体经验的五个要素）、也不是不积聚，不积聚十八界（六根、六尘、六识）、也不是不积聚，不积聚十二入（六根、六尘）、也不是不积聚，这个人不执取众生、也不是不执取，法也不是不执取，不执取真实、也不执取虚妄，不执取境界