English
English version Hearing the Dharma, one neither sees those two (duality) nor does one not see two. World Honored One! All conditioned dharmas are not truly existent. Whatever dharma one generates discriminating thoughts about, considering it to be truly existent, one should know that this dharma is false and unreal. Bodhisattvas do not generate discriminating thoughts in those dharmas, considering them to be truly existent. Why? Because they do not generate discriminating thoughts, considering them to be truly existent. Bodhisattva-Mahasattvas know that all dharmas are false and unreal, like the words spoken by a magician. World Honored One! What is false is actually non-existent but appears to be existent. Such a dharma accords with emptiness, does not contradict conditions, and accords with non-arising and non-ceasing. Such a person does not contradict the Dharma of emptiness and all conditions, accords with non-arising and non-ceasing, abandons various discriminations, cuts off self and self-views, and stays far away from all wrong views. Bodhisattva-Mahasattvas know that all dharmas are false, yet they can accord with worldly speech and call them 'existent'. If one can speak of false dharmas in this way, causing others to understand, this is called 'Dharma Collection', one who is able to speak the Dharma. What kind of Dharma is called 'Dharma Collection'? Speaking of all dharmas as being of one aspect in Dharma-nature, such a Dharma Collection is called the Subtle Dharma Collection. World Honored One! Is the Dharma Collection that I am now speaking in accordance with the Dharma Collection spoken by the Tathagata (Thus Come One, another name for the Buddha) or not?' The Buddha said: 'So it is, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers)! What you have said accords with the Buddha's intention.' At that time, the Wise Life Purna Maitrayani-putra (one of the Buddha's ten great disciples, known as foremost in expounding the Dharma) said to the Buddha: 'World Honored One! If a person speaks of the Dharma Collection for the sake of seeking blessings, what that person says should be rebuked. Why? Because he is attached to self. If one is attached to the characteristics of self and what belongs to self, the sinful actions, meritorious actions, and unmoving actions (referring to meditative states) that this person does cannot be separated from the things done with wrong views. One should know that this person cannot benefit himself, nor can he benefit others. World Honored One! If a person cannot understand such a Dharma Collection, this person will not initiate sinful actions, meritorious actions, and unmoving actions. If a person can understand the Dharma Collection, this person does not accumulate the five skandhas (the five aggregates, the five elements that constitute individual experience), nor does he not accumulate them; he does not accumulate the eighteen realms (six sense organs, six sense objects, six consciousnesses), nor does he not accumulate them; he does not accumulate the twelve entrances (six sense organs, six sense objects), nor does he not accumulate them; this person does not grasp sentient beings, nor does he not grasp them; he also does not not grasp the Dharma; he does not grasp reality, nor does he grasp unreality, he does not grasp realms. --------------------------------------------------------------------------------
Chinese
界、亦不离境界，是人不取贪瞋痴、亦不离贪瞋痴，不取世间、不取涅槃，不取诤讼、亦不取默然，不取空、亦不取邪见，不取无相、亦不取觉观，不取无愿、亦非不取，不取诸佛法、亦不取凡夫法，不取法、亦不取非法，不取圣僧、亦不取外道僧。 “世尊！菩萨摩诃萨知一切法，不求究竟处。何以故？是菩萨知一切法无非究竟故。是菩萨不求解脱，一切诸法本性寂灭，无非解脱。是菩萨不乐一法、亦不厌一法。是菩萨知诸佛法非是自法、亦非他法。不取一法、不舍一法，若有取舍则为可呵；不行、不住，若有行住是亦可呵；不喜、不忧，若有忧喜是亦可呵。 “世尊！如是所说名为法集。世尊！我今所说法集，为得随顺如来所说不耶？” 佛言：“富楼那！汝之所说随顺佛意。” 尔时，慧命摩诃迦旃延白佛言：“世尊！若人有法相、非法相，依此二相说法者，是人名为住无明中。何以故？若人见非法如实见则是真法。世尊！若菩萨如实见非法，即是真如。世尊！夫真法者，无所从来、无所至去，法不依人。世尊！法于人不远、不近，法于处所亦无远近。世尊！法无是念：‘我于上众生行、于下中众生不行，于下中众生行、于上众生不行。’世尊！法非相得名、亦非非相得名。何以故？ 现代汉语译本 不执著于界（dhatu，构成存在的元素），也不脱离境界，这样的人不执著于贪婪、嗔恨、愚痴，也不脱离贪婪、嗔恨、愚痴；不执著于世间，也不执著于涅槃（nirvana，解脱）；不执著于争论，也不执著于沉默；不执著于空（sunyata，空性），也不执著于邪见；不执著于无相（animitta，无相），也不执著于觉观（vitarka-vicara，初始和持续的思考）；不执著于无愿（apranihita，无愿），也不是不执著；不执著于诸佛法，也不执著于凡夫法；不执著于法（dharma，佛法），也不执著于非法；不执著于圣僧（arya-sangha，圣僧），也不执著于外道僧。 ‘世尊！菩萨摩诃萨（bodhisattva-mahasattva，伟大的菩萨）了解一切法，不寻求究竟之处。为什么呢？因为这位菩萨知道一切法无非是究竟。这位菩萨不求解脱，因为一切诸法的本性是寂灭的，无非是解脱。这位菩萨不乐于一种法，也不厌恶一种法。这位菩萨知道诸佛法不是自法，也不是他法。不执著于一种法，也不舍弃一种法，如果有所取舍，那就是应该呵责的；不行，不住，如果有行住，这也是应该呵责的；不喜，不忧，如果有忧喜，这也是应该呵责的。’ ‘世尊！像这样所说的，名为法集。世尊！我现在所说的法集，能够随顺如来（tathagata，如来）所说的吗？’ 佛说：‘富楼那（Purna，富楼那）！你所说的随顺佛意。’ 这时，慧命摩诃迦旃延（Mahakatyayana，摩诃迦旃延）对佛说：‘世尊！如果有人有法相、非法相，依据这两种相来说法，这个人就叫做住在无明之中。为什么呢？如果有人如实地见到非法，那就是真法。世尊！如果菩萨如实地见到非法，那就是真如（tathata，真如）。世尊！真法，无所从来，无所至去，法不依赖于人。世尊！法对于人不远不近，法对于处所也没有远近。世尊！法没有这样的念头：‘我对于上等众生行，对于下等和中等众生不行；对于下等和中等众生行，对于上等众生不行。’世尊！法不是通过相而得名，也不是通过非相而得名。为什么呢？
English
English version Not clinging to realms (dhatu, elements of existence), nor departing from realms; such a person does not cling to greed, hatred, and delusion, nor depart from greed, hatred, and delusion; does not cling to the world, nor cling to nirvana (liberation); does not cling to contention, nor cling to silence; does not cling to emptiness (sunyata, emptiness), nor cling to wrong views; does not cling to signlessness (animitta, absence of signs), nor cling to initial and sustained thought (vitarka-vicara); does not cling to wishlessness (apranihita, absence of wishes), nor is it not clinging; does not cling to the Buddha-dharmas, nor cling to the dharmas of ordinary beings; does not cling to dharma (the teachings), nor cling to non-dharma; does not cling to the noble sangha (arya-sangha, noble community), nor cling to the sangha of non-Buddhists. 'World-Honored One! A bodhisattva-mahasattva (bodhisattva-mahasattva, great bodhisattva) knows all dharmas and does not seek an ultimate place. Why? Because this bodhisattva knows that all dharmas are none other than ultimate. This bodhisattva does not seek liberation, because the nature of all dharmas is quiescent, none other than liberation. This bodhisattva does not delight in one dharma, nor is averse to one dharma. This bodhisattva knows that the Buddha-dharmas are neither self-dharmas nor other-dharmas. Not clinging to one dharma, nor abandoning one dharma; if there is grasping and abandoning, that is blameworthy; not acting, not abiding; if there is acting and abiding, that is also blameworthy; not rejoicing, not grieving; if there is grief and joy, that is also blameworthy.' 'World-Honored One! What has been said in this way is called the Collection of Dharmas. World-Honored One! Is this Collection of Dharmas that I am now speaking in accordance with what the Tathagata (tathagata, the Thus-Gone One) has said?' The Buddha said, 'Purna (Purna, name of a disciple)! What you have said is in accordance with the Buddha's intention.' At that time, the Venerable Mahakatyayana (Mahakatyayana, name of a disciple) said to the Buddha, 'World-Honored One! If a person has the appearance of dharma and the appearance of non-dharma, and speaks the dharma based on these two appearances, that person is said to dwell in ignorance. Why? If a person sees non-dharma as it truly is, that is true dharma. World-Honored One! If a bodhisattva sees non-dharma as it truly is, that is Suchness (tathata, thusness). World-Honored One! True dharma has nowhere to come from and nowhere to go to; dharma does not depend on a person. World-Honored One! Dharma is neither far nor near from a person; dharma is neither far nor near from a place. World-Honored One! Dharma does not have the thought: 'I act for the superior beings, but not for the inferior and middling beings; I act for the inferior and middling beings, but not for the superior beings.' World-Honored One! Dharma is not named through appearance, nor is it named through non-appearance. Why?' --------------------------------------------------------------------------------
Chinese
世尊！圣人见所有相者皆是缚、非相者亦是缚。世尊！法非离、亦非修行。世尊！能知法者，远离离、修行。世尊！法不与他、亦不自取，而随所欲利益不同，以无作者故。世尊！法于诸佛不生亲想、毛道凡夫不起怨心，世尊！以无分别戏论想故。世尊！法不近佛、不远凡夫，而随所行得法不同。世尊！如是之法是名法集。世尊！我所说法集，为得随顺如来所说法集不耶？” 佛言：“摩诃迦旃延！汝之所说随顺佛意。” 尔时，慧命大迦叶白佛言：“世尊！若人求于寂静而说法集，如是之人则无法集。世尊！一切诸法不离寂静，以无二故。夫二法者不知于二，以其远离心、意、意识智故；一法者亦不求二，以其远离求欲法故；一法者亦不二，以无所造作故。复次，世尊！夫寂静者则不二法；不二法者，不离诸法。世尊！一切诸法不二相，以自性空故，自性无相、自性无愿、自性无行，自性不生、不灭，非清净相而亦可得、亦非不净相而是可得，非悭者得、非能施者得，非破戒者得、非持戒者得，非瞋恨者得、非忍辱者得，非懈怠者得、非精进者得，非散乱者得、非禅定者得，非愚痴者得、非智慧者得。若能如是不得诸法，是则名为真实得法。若于诸法有所得者则不能得、有所行境界者则不能得，心行境 现代汉语译本 世尊（Bhagavan，佛陀）！圣人认为执着于一切表象是有束缚，不执着于表象也是一种束缚。世尊！法（Dharma，佛法）既不是脱离，也不是修行。世尊！能够理解法的人，才能远离脱离和修行。世尊！法不给予他人，也不为自己获取，而是根据不同的愿望带来不同的利益，因为它没有作者。世尊！法对于诸佛不会产生亲近的想法，对于无知的凡夫也不会产生怨恨之心，世尊！因为法没有分别和虚妄的念头。世尊！法不接近佛，也不远离凡夫，而是根据所行之路的不同而获得不同的法益。世尊！这样的法被称为法集（Dharmasangraha，法的集合）。世尊！我所说的法集，是否与如来说的法集相符呢？' 佛陀说：'摩诃迦旃延（Mahākātyāyana，佛陀的弟子）！你所说的符合佛陀的本意。' 这时，慧命大迦叶（Mahākāśyapa，佛陀的弟子）对佛陀说：'世尊！如果有人为了追求寂静而谈论法集，这样的人实际上并没有理解法集。世尊！一切诸法都离不开寂静，因为它们没有对立的二元性。执着于二元对立的人不了解二元性，因为他们远离了心、意、意识和智慧；理解一法的人也不会追求二元性，因为他们远离了追求欲望的法；理解一法的人也不会认为一法是对立的，因为它没有造作。此外，世尊！寂静就是不二之法；不二之法，不离一切诸法。世尊！一切诸法都没有二元对立的相状，因为它们的自性是空性的，自性没有相状，自性没有愿望，自性没有行为，自性不生不灭，它不是清净的相状但可以获得，也不是不清净的相状但也可以获得，不是吝啬的人可以获得，也不是乐于布施的人可以获得，不是毁犯戒律的人可以获得，也不是持守戒律的人可以获得，不是充满嗔恨的人可以获得，也不是能够忍辱的人可以获得，不是懈怠的人可以获得，也不是精进的人可以获得，不是散乱的人可以获得，也不是禅定的人可以获得，不是愚痴的人可以获得，也不是有智慧的人可以获得。如果能够这样不执着于任何法，这就被称为真正地获得了法。如果对于诸法有所执着，就不能真正获得，如果心有所行、有所执着的境界，就不能真正获得。'