English
English version Bhagavan (Lord Buddha)! Saints see attachment to all appearances as bondage, and non-attachment to appearances as also bondage. Bhagavan! The Dharma (Law, Teaching) is neither detachment nor practice. Bhagavan! One who knows the Dharma is far from detachment and practice. Bhagavan! The Dharma neither gives to others nor takes for itself, but brings different benefits according to different desires, because it has no author. Bhagavan! The Dharma does not generate thoughts of closeness to the Buddhas, nor does it arouse resentment in ignorant ordinary people, Bhagavan! Because it has no discriminating and delusive thoughts. Bhagavan! The Dharma is neither close to the Buddha nor far from ordinary people, but one obtains different Dharma benefits according to the path one takes. Bhagavan! Such a Dharma is called Dharmasangraha (Collection of Dharmas). Bhagavan! Is the Dharmasangraha that I speak of in accordance with the Dharmasangraha spoken of by the Tathagata (Buddha)?' The Buddha said, 'Mahākātyāyana (one of Buddha's disciples)! What you have said is in accordance with the Buddha's intention.' At that time, Mahākāśyapa (one of Buddha's disciples), the wise and venerable, said to the Buddha, 'Bhagavan! If someone seeks tranquility and speaks of Dharmasangraha, such a person does not truly understand Dharmasangraha. Bhagavan! All Dharmas are inseparable from tranquility, because they have no duality. Those who cling to duality do not understand duality, because they are far from mind, thought, consciousness, and wisdom; one who understands the one Dharma does not seek duality, because they are far from the Dharma of seeking desires; one who understands the one Dharma does not consider the one Dharma as dualistic, because it has no fabrication. Furthermore, Bhagavan! Tranquility is the non-dual Dharma; the non-dual Dharma is inseparable from all Dharmas. Bhagavan! All Dharmas have no dualistic characteristics, because their self-nature is emptiness, self-nature has no characteristics, self-nature has no wishes, self-nature has no actions, self-nature is neither born nor extinguished, it is not a pure characteristic but can be attained, nor is it an impure characteristic but can also be attained, it is not attained by the miserly, nor is it attained by the generous, it is not attained by the one who breaks the precepts, nor is it attained by the one who upholds the precepts, it is not attained by the hateful, nor is it attained by the patient, it is not attained by the lazy, nor is it attained by the diligent, it is not attained by the distracted, nor is it attained by the meditative, it is not attained by the ignorant, nor is it attained by the wise. If one can thus not cling to any Dharma, this is called truly attaining the Dharma. If one is attached to Dharmas, one cannot truly attain it; if the mind has actions and clings to realms, one cannot truly attain it.' --------------------------------------------------------------------------------
Chinese
界者、行二法者、见所有法者、依止法者、求证法者、离烦恼者、求究竟者、见佛者、见法僧者、见世间者、见涅槃者，则不能得如是境界。 “复次，世尊！若人求法者，于一切法应无所求。世尊！于一切法无所求者，名真求法。世尊！正见菩萨不见于法及以非法，而于诸法如是思惟：‘远离我所心无所著，名为真法；若远离虚妄不实，名为真法；若远离一切求，名为真法；若知一切法离戏论，名为真法。’若有菩萨能如是说，是则名为真实法集。世尊！我今所说妙法集，为得随顺如来法集不耶？” 佛言：“迦叶！汝之所说随顺佛意。” 尔时，慧命须菩提白佛言：“世尊！夫言法者，名为不诤。若能不诤，是人有法。世尊！眼之与色无有诤竞；耳、声，鼻、香，舌、味，身、触，意、法亦无所诤，是名为法。又，云何眼、色二法无所诤竞？以不和合故、以此二法不相到故。耳、声，鼻、香，舌、味，身、触，意、法，亦不和合、不相到故。夫不到、不合法皆无违诤。世尊！法无有二，是故法不诤。世尊！诸法无二，各不相知，不知不分别、离种种分别，不生、不灭，不增、不减，不乐、不厌，不住世间、不住涅槃。夫真法者，不言人能得法、法为人得。世尊！诸法不厌、不乐，不染、不净。 现代汉语译本：执着于界限者、执着于修行二法者、执着于所见之法者、依止于法者、寻求验证法者、未能脱离烦恼者、追求究竟者、执着于见佛者（Buddha，觉悟者）、执着于见法（Dharma，佛法）僧（Sangha，僧团）者、执着于见世间者、执着于见涅槃（Nirvana，寂灭）者，都无法获得这样的境界。 ‘再者，世尊！如果有人寻求佛法，就应该对一切法都无所求。世尊！对于一切法都无所求的人，才叫做真正寻求佛法。世尊！具有正见的菩萨，不执着于法，也不执着于非法，而是这样思维诸法：‘远离以“我”为中心的执着，没有任何贪恋，这叫做真法；如果远离虚妄不实，这叫做真法；如果远离一切求取，这叫做真法；如果明白一切法都远离戏论，这叫做真法。’如果有菩萨能够这样说，这就叫做真实法集。世尊！我现在所说的妙法集，能够随顺如来的法集吗？’ 佛说：‘迦叶（Kasyapa，人名）！你所说的符合佛的本意。’ 这时，慧命须菩提（Subhuti，人名）对佛说：‘世尊！所谓“法”，就是不争论。如果能够不争论，这个人就与法相应。世尊！眼（eye）和色（form）之间没有争论；耳（ear）和声（sound），鼻（nose）和香（smell），舌（tongue）和味（taste），身（body）和触（touch），意（mind）和法（dharma）之间也没有争论，这叫做“法”。还有，为什么说眼和色这两种法没有争论呢？因为它们不和合，因为这两种法不互相接触。耳和声，鼻和香，舌和味，身和触，意和法，也是不和合，不互相接触。凡是不接触、不和合的，都没有违背和争论。世尊！法不是二元的对立，所以法不争论。世尊！诸法不是二元的对立，各自不相知，不知不分别，远离种种分别，不生不灭，不增不减，不喜不厌，不住于世间，也不住于涅槃。真正的法，不是说人能够得到法，也不是说法为人所得。世尊！诸法不喜不厌，不染不净。’
English
English version: One who is attached to boundaries, one who is attached to practicing two dharmas, one who is attached to all perceived dharmas, one who relies on dharmas, one who seeks to verify dharmas, one who is not free from afflictions, one who seeks ultimate attainment, one who is attached to seeing the Buddha (Buddha, the awakened one), one who is attached to seeing the Dharma (Dharma, the teachings) and Sangha (Sangha, the monastic community), one who is attached to seeing the world, one who is attached to seeing Nirvana (Nirvana, liberation), cannot attain such a state. 'Furthermore, World Honored One! If a person seeks the Dharma, they should seek nothing in all dharmas. World Honored One! One who seeks nothing in all dharmas is called a true seeker of the Dharma. World Honored One! A Bodhisattva (Bodhisattva, an enlightened being) with right view does not see Dharma or non-Dharma, but contemplates all dharmas in this way: ‘Being free from the mind of “I” and without attachment is called true Dharma; being free from falsehood and untruth is called true Dharma; being free from all seeking is called true Dharma; knowing that all dharmas are free from conceptual proliferation is called true Dharma.’ If a Bodhisattva can speak in this way, it is called a true collection of Dharma. World Honored One! Is this collection of wonderful Dharma that I am now speaking in accordance with the Tathagata’s (Tathagata, 'Thus Gone One', an epithet of the Buddha) collection of Dharma?' The Buddha said, 'Kasyapa (Kasyapa, a proper noun)! What you have said is in accordance with the Buddha’s intention.' At that time, the Venerable Subhuti (Subhuti, a proper noun) said to the Buddha, 'World Honored One! The term “Dharma” means non-contention. If one can be non-contentious, that person possesses Dharma. World Honored One! There is no contention between the eye (eye) and form (form); nor between ear (ear) and sound (sound), nose (nose) and smell (smell), tongue (tongue) and taste (taste), body (body) and touch (touch), mind (mind) and dharma (dharma). This is called Dharma. Furthermore, why is it said that there is no contention between the two dharmas of eye and form? Because they do not combine, because these two dharmas do not come into contact with each other. Ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma, also do not combine and do not come into contact with each other. Whatever does not come into contact or combine has no contradiction or contention. World Honored One! Dharma is not dualistic, therefore Dharma does not contend. World Honored One! All dharmas are non-dualistic, each not knowing the other, not knowing, not discriminating, free from various discriminations, not arising, not ceasing, not increasing, not decreasing, not liking, not disliking, not abiding in the world, nor abiding in Nirvana. True Dharma does not say that a person can attain Dharma, nor that Dharma is attained by a person. World Honored One! All dharmas neither like nor dislike, neither are defiled nor pure.' --------------------------------------------------------------------------------
Chinese
世尊！若人言我知、我觉、我说，如是之言皆是虚妄分别十二入法。世尊！而此诸入无如是心：‘我能分别。’若人能知如是之法，当知是人不与物诤；若能不与物诤，是人随顺沙门道法；若能随顺沙门行法，是人不去、不来，不行、不住，不进、不退，见诸法则法行、见诸法则解脱行、见诸法则法界、见诸法则究竟，而不见有究竟之者。诸所见法唯是名字、唯是虚假、唯是幻伪，若能如是见虚假不实，如是等人名为见法。 “世尊！见法者名为见佛，见非法名为见佛，见佛者名见诸众生，见非众生名见因缘，见非因缘名为见空，见非空名为不见。世尊！是名正见诸法。世尊！若能如是正见诸法，当知是人能随佛意、随顺于法、随顺于僧。 “世尊！若诸菩萨得如是等无诤法忍，尚不与彼诸魔共诤，况复与其同行菩萨而生违诤？若与违诤，无有是处。何以故？是菩萨见一切语言皆能成就我行，是故不应与彼诤讼。以无诤讼故，菩萨毕竟得无诤法。以毕竟得无诤法故，是菩萨名为得一切毕竟法、于一切法中得平等。如见自身平等，见一切法亦复如是，平等住、平等忍，是故名为得毕竟。诸法平等，无所去、无所来，是故名为得毕竟。世尊！菩萨如是得诸法毕竟，如是菩萨所有言说皆是法集，悉与众生安隐乐 现代汉语译本： ‘世尊！（Bhagavan，佛陀的尊称）如果有人说‘我知道’、‘我觉悟了’、‘我宣说’，这样的话都是虚妄分别十二入法（dvādaśa āyatanāni，指眼、耳、鼻、舌、身、意六根及其对应的色、声、香、味、触、法六尘）。世尊！这些诸入并没有这样的心念：‘我能够分别。’如果有人能够了解这样的法，应当知道这个人不与外物争执；如果能够不与外物争执，这个人就随顺沙门（śrāmaṇa，指修行者）的道法；如果能够随顺沙门的修行方法，这个人就不去、不来，不行、不住，不进、不退，见到诸法则以法修行、见到诸法则以解脱修行、见到诸法则即是法界（dharmadhātu，指一切法的本性），见到诸法则即是究竟，但并不认为有一个究竟的实体存在。所有见到的法都只是名字、只是虚假、只是幻象，如果能够这样看待虚假不实，这样的人就叫做见法。 ‘世尊！见法的人就叫做见佛（Buddha，觉悟者），见非法也叫做见佛，见佛的人就叫做见到一切众生，见非众生就叫做见到因缘（hetupratyaya，事物产生的条件和关系），见非因缘就叫做见到空（śūnyatā，无自性），见非空就叫做不见。世尊！这叫做正确地看待诸法。世尊！如果能够这样正确地看待诸法，应当知道这个人能够随顺佛的意旨、随顺于法、随顺于僧（saṃgha，僧团）。’ ‘世尊！如果各位菩萨（bodhisattva，指追求觉悟的修行者）得到像这样无诤法忍（anutpattikadharmakṣānti，对法不生不灭的领悟和安忍），尚且不与那些魔（māra，指障碍修行的力量）争执，更何况与同行的菩萨产生违背和争执？如果发生违背和争执，那是不可能的。为什么呢？因为这位菩萨见到一切语言都能够成就我的修行，因此不应该与他们争讼。因为没有争讼的缘故，菩萨最终能够得到无诤法。因为最终得到无诤法的缘故，这位菩萨被称为得到一切究竟法、在一切法中得到平等。如同见到自身平等，见到一切法也是这样，平等安住、平等忍受，因此被称为得到究竟。诸法平等，无所去、无所来，因此被称为得到究竟。世尊！菩萨像这样得到诸法的究竟，像这样菩萨的所有言说都是法的集合，完全给予众生安稳和快乐。’
English
English version: ‘Bhagavan (World-Honored One)! If someone says, ‘I know,’ ‘I perceive,’ ‘I speak,’ such words are all false discriminations of the twelve entrances (dvādaśa āyatanāni, referring to the six sense organs and their corresponding six sense objects). Bhagavan! These entrances do not have such a thought: ‘I am able to discriminate.’ If someone can understand such a Dharma, it should be known that this person does not contend with things; if one can not contend with things, this person follows the Dharma of a śrāmaṇa (ascetic); if one can follow the practice of a śrāmaṇa, this person neither goes nor comes, neither acts nor dwells, neither advances nor retreats, sees all Dharmas as practice according to Dharma, sees all Dharmas as practice for liberation, sees all Dharmas as the Dharmadhātu (Dharma-realm), sees all Dharmas as ultimate, but does not see that there is an ultimate entity. All that is seen is only names, only falsities, only illusions; if one can see falsities and unrealities in this way, such a person is called one who sees the Dharma.’ ‘Bhagavan! One who sees the Dharma is called one who sees the Buddha (Buddha, the awakened one), seeing what is not Dharma is also called seeing the Buddha, one who sees the Buddha is called seeing all sentient beings, seeing what is not sentient beings is called seeing the hetupratyaya (cause and condition), seeing what is not cause and condition is called seeing śūnyatā (emptiness), seeing what is not emptiness is called not seeing. Bhagavan! This is called rightly seeing all Dharmas. Bhagavan! If one can rightly see all Dharmas in this way, it should be known that this person can follow the Buddha's intention, follow the Dharma, and follow the Saṃgha (community).’ ‘Bhagavan! If all Bodhisattvas (bodhisattva, one who seeks enlightenment) obtain such anutpattikadharmakṣānti (acceptance of the non-arising of dharmas), they would not even contend with those Māras (demons), how much less would they create discord and contention with fellow Bodhisattvas? If there is discord and contention, that is impossible. Why? Because this Bodhisattva sees that all language can accomplish my practice, therefore one should not dispute with them. Because there is no dispute, the Bodhisattva ultimately obtains the Dharma of non-contention. Because one ultimately obtains the Dharma of non-contention, this Bodhisattva is called one who has obtained all ultimate Dharmas, and has obtained equality in all Dharmas. Just as one sees oneself as equal, one sees all Dharmas in the same way, dwelling in equality, enduring in equality, therefore one is called one who has obtained the ultimate. All Dharmas are equal, neither going nor coming, therefore one is called one who has obtained the ultimate. Bhagavan! The Bodhisattva obtains the ultimate of all Dharmas in this way, and all the words of such a Bodhisattva are a collection of Dharma, completely giving sentient beings peace and happiness.’ -------------------------------------------------------------------------------- 。”