English
English version: Discussing immaculate purity, various forms and appearances—the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics), the eighty minor marks (the Buddha's eighty minor perfections), the marks of a great man (characteristics of a great person)—ultimately accomplished, the Buddha's subtle form can be visibly seen, this is called the Real Buddha. 'Good man! What is the Buddha-Same? The Buddha-Same is sharing resources and enjoyment, food and drink, walking, dwelling, going, coming, demeanor, advancing and retreating with all sentient beings, this is called the Buddha-Same.' 'Good man! What is the Transformation Buddha? The Transformation Buddha is that all Buddhas, Tathagatas (one of the titles of a Buddha), and all Bodhisattvas (enlightenment beings) attain the Samadhi (a state of meditative consciousness) of manifesting all forms. Those Buddhas and Bodhisattvas achieve freedom, with great compassion, they can all manifest the form of the Transformation Buddha to liberate sentient beings, this is called the Transformation Buddha.' 'Good man! What is Offering to the Buddha? Offering to the Buddha is that if someone, whether a teacher or a preceptor, is like the Buddha, the World-Honored One, they should be regarded as such. This person should regard, offer to, and provide for the teacher or preceptor as if they were the Buddha, the World-Honored One, rely on them to receive the Dharma (the teachings of the Buddha), fulfill the Buddha-Dharma, and accomplish the Buddha-Dharma, this is called Offering to the Buddha.' 'Good man! What is the Image Buddha? The Image Buddha is that if someone, whether another person makes a Buddha image or they make a Buddha image themselves, uses all offerings, reverence, and other things to offer, revere, respect, praise, draw near to, and serve it. This person thus relies on that image to fulfill the Buddha-Dharma and accomplish the Buddha-Dharma, this is called the Image Buddha.' 'Good man! This is called the Bodhisattva Mahasattva (great Bodhisattva) entering the ten practices of Dharma, able to know the ten kinds of Buddhas.' 'Good man! The Bodhisattva Mahasattva enters the ten practices of Dharma, knowing that all Buddhas, Tathagatas (one of the titles of a Buddha), Arhats (worthy ones), Samyak-sambuddhas (perfectly enlightened ones) only rely on words to speak the Dharma. What are the ten? That is, saying that the Skandhas (the five aggregates that constitute an individual, namely form, feeling, perception, volition, and consciousness) are only words, saying the Dhatus (the eighteen elements, objects of the senses and consciousness), saying the Ayatanas (the twelve sources, the origin of the senses and consciousness), saying sentient beings, saying Karma (actions and their consequences), saying birth, saying old age, saying death, saying rebirth after death, and saying Nirvana (liberation) to escape those events is also words.' 'Good man! What is saying that the Skandhas are only words?' 'Good man! In the ultimate meaning (ultimate truth) there is no such thing as the Skandha of Form. If in the ultimate meaning --------------------------------------------------------------------------------
Chinese
有色阴者，舍彼色阴即是断灭，舍彼法者即是解脱。若如是者，第一义中则为有色及以解脱去住之处；而义则不然，是故说色阴唯是言辞。 “善男子！受、想、行、识亦复如是。善男子！第一义中无彼识阴。若第一义中有识阴者，舍彼识法即是断灭，舍彼法者即是解脱。若如是者，第一义中则为有识及以解脱去住之处；而义则不然，是故说识唯是言辞。 “善男子！界、入之义亦复如是。 “善男子！云何说众生唯是言辞？善男子！唯是有为，无有众生。若众生实有者，不应同阴尽灭。若同阴尽灭，应如虚空；若不尔者，应同五阴，俱是有为；而义则不然，是故说众生唯是言辞。 “善男子！云何说业唯是言辞？善男子！作业者，非有、非无。若作业是有者，作业之者无，彼作者犹如虚空。又如阴是有为、作者亦复如是。以是义故，无彼作者、亦无作业，犹如虚空。云何得有作者？是故无有作业者。离彼作者，云何有业？是故说业唯是言辞。 “善男子！云何说生唯是言辞？善男子！第一义中无生。若第一义中有生者，生即是常；若如是者，生则非生。又复，生能生生者、生能恼者竟为是谁？是故说生唯是言辞。 “善男子！云何说老唯是言辞？善男子！第一义中无老。若第 现代汉语译本 ‘善男子，如果认为有色阴存在，舍弃色阴就是断灭，舍弃法就是解脱。如果这样，那么在第一义谛中，就成了有色阴以及解脱的去处和住处；但义理并非如此，所以说色阴只是言辞上的概念。’ ‘善男子，受、想、行、识也是如此。善男子，在第一义谛中没有识阴。如果在第一义谛中有识阴，舍弃识法就是断灭，舍弃法就是解脱。如果这样，那么在第一义谛中，就成了有识阴以及解脱的去处和住处；但义理并非如此，所以说识阴只是言辞上的概念。’ ‘善男子，界（dhatu，构成要素）、入（ayatana，感官领域）的意义也是如此。’ ‘善男子，为什么说众生只是言辞上的概念？善男子，只有有为法（conditioned phenomena），没有真实的众生。如果众生真实存在，就不应该与五阴（skandha，构成要素）一同灭尽。如果与五阴一同灭尽，就应该像虚空一样；如果不是这样，就应该与五阴一样，都是有为法；但义理并非如此，所以说众生只是言辞上的概念。’ ‘善男子，为什么说业（karma，行为）只是言辞上的概念？善男子，造业者，既非有，也非无。如果造业是有，那么造业的人就不存在，这个作者就像虚空一样。又如五阴是有为法，作者也是如此。因为这个缘故，没有作者，也没有业，就像虚空一样。怎么会有作者呢？所以没有造业者。离开作者，怎么会有业呢？所以说业只是言辞上的概念。’ ‘善男子，为什么说生（birth，出生）只是言辞上的概念？善男子，在第一义谛中没有生。如果在第一义谛中有生，生就是常恒不变的；如果这样，生就不是生。而且，生能生生，生能恼害，究竟是谁？所以说生只是言辞上的概念。’ ‘善男子，为什么说老（aging，衰老）只是言辞上的概念？善男子，在第一义谛中没有老。’
English
English version ‘Good man, if there is the skandha (skandha, aggregates) of form, abandoning that skandha of form is annihilation, abandoning that dharma (dharma, phenomena) is liberation. If it is like this, then in the ultimate meaning, there would be a place for the skandha of form and liberation to go and reside; but the meaning is not so, therefore it is said that the skandha of form is only a verbal expression.’ ‘Good man, feeling, perception, volition, and consciousness are also like this. Good man, in the ultimate meaning, there is no skandha of consciousness. If there is a skandha of consciousness in the ultimate meaning, abandoning that dharma of consciousness is annihilation, abandoning that dharma is liberation. If it is like this, then in the ultimate meaning, there would be a place for the skandha of consciousness and liberation to go and reside; but the meaning is not so, therefore it is said that consciousness is only a verbal expression.’ ‘Good man, the meaning of the realms (dhatu, elements) and entrances (ayatana, sense fields) is also like this.’ ‘Good man, why is it said that sentient beings are only a verbal expression? Good man, there is only conditioned phenomena, there are no real sentient beings. If sentient beings really exist, they should not be extinguished together with the five skandhas (skandha, aggregates). If they are extinguished together with the five skandhas, they should be like empty space; if not, they should be like the five skandhas, all being conditioned phenomena; but the meaning is not so, therefore it is said that sentient beings are only a verbal expression.’ ‘Good man, why is it said that karma (karma, action) is only a verbal expression? Good man, the doer of karma is neither existent nor non-existent. If the doing of karma is existent, then the doer of karma does not exist, that doer is like empty space. Moreover, just as the skandhas are conditioned phenomena, the doer is also like that. Because of this meaning, there is no doer, and there is no karma, just like empty space. How can there be a doer? Therefore, there is no doer of karma. Apart from the doer, how can there be karma? Therefore, it is said that karma is only a verbal expression.’ ‘Good man, why is it said that birth (birth, arising) is only a verbal expression? Good man, in the ultimate meaning, there is no birth. If there is birth in the ultimate meaning, birth is permanent; if it is like this, then birth is not birth. Moreover, who is it that birth can give rise to birth, and birth can afflict? Therefore, it is said that birth is only a verbal expression.’ ‘Good man, why is it said that aging (aging, decay) is only a verbal expression? Good man, in the ultimate meaning, there is no aging.’ --------------------------------------------------------------------------------
Chinese
一义中有老老者，则无一人而有老者。又复，若有老者，即是少时老。若少时老非老时老，以少者无老，是故少时无老。若离于老，云何名老？如是老不能老。若言老能老者，即是少时老，是故说老唯是言辞。 “善男子！说死唯是言辞。善男子！第一义中无死。若第一义中有死者，即是死法可得。若可得者，唯应一人得，余不应死；而更有死者，是故第一义中无有死法。又复，死者无所从来、去无所至，而是死法体性空寂，是故说死唯是言辞。 “善男子！云何说死已更生唯是言辞？善男子！第一义中死更不生。若第一义中死更生者，死即是生、生即是死。若如是者，死、生即是一法。又复，应是二身：一者、能托生，二者、已受生。若有受生者，必有五阴受生。何以故？以离五阴无彼识生。以依色、受、想、行等法，识心得生；以依止诸阴，识缘彼住。若离依止，则彼识心一念不住。如彼法住，如是受生如种生芽，是故说死已更生唯是言辞。 “善男子！云何为离彼事说般涅槃唯是言辞？善男子！第一义中无彼涅槃。涅槃者，知世间寂灭名为涅槃，而非即世间名为涅槃，亦不离世间而有涅槃。世间者，如梦、如幻，非有、非无、亦非有无。而是有法如是非有、非无、亦非有无，如是名生；如是 现代汉语译本： 如果从第一义（Paramārtha，最高真理）的角度来看，有衰老这件事，那么就没有哪个人是真正衰老的。进一步说，如果真的有衰老这件事，那就是在年轻的时候就已经衰老了。如果年轻的时候衰老不是衰老时期的衰老，因为年轻的时候并没有衰老，所以年轻的时候没有衰老。如果脱离了衰老，又怎么能称之为衰老呢？因此，衰老无法使自己衰老。如果说衰老能够使自己衰老，那就是在年轻的时候就已经衰老了，所以说衰老只不过是言语上的表达。 ‘善男子！说死亡也只不过是言语上的表达。善男子！在第一义中没有死亡。如果在第一义中有死亡，那就是说死亡这种法是可以被获得的。如果可以被获得，那么就应该只有一个人会死，其余的人不应该死；但是实际上还有其他人死亡，所以第一义中没有死亡这种法。进一步说，死亡没有从哪里来，去也没有到哪里去，而死亡这种法的体性是空寂的，所以说死亡只不过是言语上的表达。’ ‘善男子！为什么说死亡之后又再生只不过是言语上的表达呢？善男子！在第一义中，死亡之后不会再生。如果在第一义中死亡之后又再生，那么死亡就是生，生就是死。如果这样的话，死亡和生就是同一种法。进一步说，应该有两个身体：一个是能够托生的，一个是已经受生的。如果有了受生者，必然有五阴（Pañca-skandha，色、受、想、行、识）受生。为什么呢？因为离开了五阴，就没有那个识的产生。因为依靠色、受、想、行等法，识才能产生；因为依靠诸阴，识才能缘着它们而住。如果离开了依靠，那么那个识心一念都无法停留。就像法住一样，受生就像种子生芽一样，所以说死亡之后又再生只不过是言语上的表达。’ ‘善男子！为什么说脱离了那些事情而说般涅槃（Parinirvana，完全的涅槃）只不过是言语上的表达呢？善男子！在第一义中没有那个涅槃。涅槃是指知道世间的寂灭叫做涅槃，而不是世间本身叫做涅槃，也不是脱离世间而有涅槃。世间就像梦、像幻，非有、非无、也非亦有亦无。而有法就像这样非有、非无、也非亦有亦无，这样叫做生；就像这样
English
English version: If, in the ultimate meaning (Paramārtha), there is such a thing as aging, then no one is truly aging. Furthermore, if there really is aging, then it is aging from a young age. If aging from a young age is not aging at the time of aging, because there is no aging in youth, therefore there is no aging in youth. If one is separated from aging, how can it be called aging? Thus, aging cannot age itself. If it is said that aging can age itself, then it is aging from a young age, therefore it is said that aging is merely a verbal expression. 'Good man! Saying death is merely a verbal expression. Good man! In the ultimate meaning, there is no death. If there is death in the ultimate meaning, then it means that the dharma of death can be obtained. If it can be obtained, then only one person should die, and the rest should not die; but in reality, there are others who die, so in the ultimate meaning, there is no such thing as the dharma of death. Furthermore, death has nowhere to come from and nowhere to go to, and the nature of the dharma of death is empty and still, so it is said that death is merely a verbal expression.' 'Good man! Why is it said that rebirth after death is merely a verbal expression? Good man! In the ultimate meaning, there is no rebirth after death. If in the ultimate meaning there is rebirth after death, then death is birth, and birth is death. If this is the case, then death and birth are the same dharma. Furthermore, there should be two bodies: one that can take rebirth, and one that has already received rebirth. If there is one who has received rebirth, then there must be the five skandhas (Pañca-skandha, form, feeling, perception, mental formations, and consciousness) receiving rebirth. Why? Because apart from the five skandhas, there is no arising of that consciousness. Because relying on form, feeling, perception, mental formations, and so on, consciousness can arise; because relying on the skandhas, consciousness dwells on them. If separated from reliance, then that consciousness cannot stay for even a single moment. Just as the dharma dwells, so is receiving rebirth like a seed sprouting, so it is said that rebirth after death is merely a verbal expression.' 'Good man! Why is it said that speaking of Parinirvana (complete Nirvana) apart from those things is merely a verbal expression? Good man! In the ultimate meaning, there is no such thing as Nirvana. Nirvana refers to knowing the quiescence of the world as Nirvana, but it is not the world itself that is called Nirvana, nor is there Nirvana apart from the world. The world is like a dream, like an illusion, neither existent, nor non-existent, nor both existent and non-existent. And the dharma of existence is like this, neither existent, nor non-existent, nor both existent and non-existent, this is called birth; like this --------------------------------------------------------------------------------