English
English version The World-Honored One (Bhagavan, the Buddha) said: ‘Clinging to words is not sufficient, adding more words is also useless. There are neither names nor words, nor speech or talk. One does not cling to any direction, there is no writing or reading. The reason for this is that emptiness has no substance. All dharmas (phenomena) are like this, arising from this, and this is entering Dharani (total retention). Clinging to nothingness allows one to proclaim entry into emptiness, and being able to enter this state is close to the practice of a Bodhisattva. Understanding words without flaws, not being bound by words, being able to distinguish the order in which dharmas arise, and attaining the wisdom and source of sound of a sage.’ ‘Suppose a Bodhisattva enters this gate of the empty seal of words, if they hear, accept, hold, and remember it, and speak it for others, their mind will not fall, and they will be able to eliminate twenty kinds of afflictions and bonds: First, their will is strong and not timid; second, their mind is always present and not distracted; third, they can walk alone without fear; fourth, their heart is strong and not weak; fifth, they aspire to shame and are ashamed of their shortcomings; sixth, their mind can awaken and there is nothing they do not understand; seventh, their wisdom is majestic and all are illuminated; eighth, their eloquence is without any hindrance; ninth, they attain Dharani, remembering all that they have heard, never forgetting; tenth, they eliminate doubts and have no hesitation; eleventh, they are thorough and do not hesitate; twelfth, wherever they reside, among the people, they do not harbor thoughts of increase or decrease; thirteenth, their words are gentle and all are respectful; fourteenth, if they hear harsh words, they are not saddened; fifteenth, their nature is not hasty or violent, but always peaceful; sixteenth, the place where they live is clear, and they can distinguish sounds; seventeenth, they understand the categories of the five Skandhas (the five aggregates that constitute an individual), the four Mahabhutas (the four great elements that constitute the material world), the Ayatanas (sense organs and their objects), and the causes and conditions of karmic retribution; eighteenth, they analyze and judge all dharmas, and there is nothing they do not understand, knowing the thoughts in people's minds and speaking the Dharma for them; nineteenth, they know what is and is not the case, the limits and the unlimited, understand wisdom, clearly understand skillful means, and enlighten and transform at any time; twentieth, they recognize the matters of advancing and retreating, proper conduct and etiquette, understand shame, hold a firm sword, the places they can travel and enter, and develop the unsurpassed and true path.’ ‘Speaking of this gate of the empty seal of words, if one hears, accepts, upholds, and recites it, one will obtain ten merits from hearing this Dharma: First, in every life one is born’ --------------------------------------------------------------------------------
Chinese
不受女身；二、弃捐众难八不闲处；三、所在游居常得闲暇不怀匆匆；四、常值佛世这见世尊，便生悦豫；五、其心亘然供养大圣；六、如来见心为说经典；七、闻其所说辄则奉行；八、寻便逮得立不退转；九、晓了空慧逮无从生；十、疾成无上正真之道。是佛要集。 “又，所可宣佛要集者，等于三世，严净三场，逮无所生了真谛法，解了三界，畅淫怒痴，自然无乐，无断无常，无处无住。其三乘者归于一门，通达诸法而无所诤，入无等伦，无行无步，无想无比。 “又计佛者，未曾觉成逮最正觉，不决诸法不知不得。佛不逮慧亦不无慧，不合尘劳亦无瞋恨亦不取证，不得不碍亦无所行，不住平等。佛不得道亦无所失，无法无众，佛不得佛，不想菩萨，不解不缚，一切众生本甚清净。佛不见法不闻不念，亦无所教，尊无所说亦无言辞。 “解诸佛者乃知无言初不演音，于当来世亦无所宣，不教人说无慧不慧。佛非众祐亦非净毕众祐之德，佛不饮食，不施人食。佛无有身亦无形体，莫观如来有色身也，无相无好。无有经典及与法界，佛不出现亦不常存，未曾灭度亦无所灭。所以者何？一切诸法永灭度故。佛不独立不处大众，无能见佛亦无闻者，无有供养。计诸佛法无有若干，亦复非一。佛不得道， 现代汉语译本： 一、不受女身；二、舍弃各种困难和八种无暇之处；三、所居住的地方常常能够得到闲暇，不感到匆忙；四、常常遇到佛出世，见到世尊，便心生喜悦；五、内心坦诚地供养大圣；六、如来观察其心，为之宣说经典；七、听闻所说的经典，立刻奉行；八、随即获得不退转的果位；九、明了空性的智慧，证得无生；十、迅速成就无上正真之道。这就是佛的要集。 又，所要宣说的佛的要集，等于过去、现在、未来三世，严净身、口、意三业，证得无生，了达真谛之法，了解三界，通畅地去除淫欲、嗔恚、愚痴，自然没有快乐，没有断灭，没有常恒，没有处所，没有住处。三乘最终归于一门，通达诸法而没有争论，进入无与伦比的境界，没有行为，没有步履，没有思想，没有比拟。 又，认为有佛存在的人，是未曾觉悟而成就最正觉，不能决断诸法，不知不证得。佛不证得智慧，也不是没有智慧，不与尘劳和合，也没有嗔恨，也不执取证悟，不证得也不受阻碍，也没有任何行为，不住于平等。佛不证得道，也没有任何失去，没有法，没有众生，佛不证得佛，不想菩萨，不解脱也不被束缚，一切众生本来就是非常清净的。佛不见法，不闻法，不念法，也没有任何教导，尊者没有什么可说，也没有任何言辞。 理解诸佛的人才知道佛没有言语，最初没有发出声音，对于未来世也没有什么可宣说，不教人说，没有智慧也没有不智慧。佛不是大众的庇护者，也不是完全具备大众庇护者的功德，佛不饮食，也不施舍食物给人。佛没有身体，也没有形体，不要观察如来的色身，没有相，没有好。没有经典以及法界，佛不出现，也不常存，未曾灭度，也没有什么可灭。为什么呢？因为一切诸法都是永远灭度的缘故。佛不独自存在，也不处在大众之中，没有人能见到佛，也没有人能听到佛，没有供养。认为诸佛的法没有若干种，也不是一种。佛不证得道。
English
English version: 'Not receiving a female body; second, abandoning all difficulties and the eight unfavorable conditions; third, always obtaining leisure in the places where one dwells, without feeling rushed; fourth, frequently encountering the Buddha's appearance in the world, and upon seeing the World Honored One, generating joy; fifth, sincerely making offerings to the Great Sage; sixth, the Tathagata, observing their mind, expounds the scriptures for them; seventh, upon hearing what is said, immediately practicing it; eighth, quickly attaining the stage of non-retrogression; ninth, understanding the wisdom of emptiness and attaining non-origination; tenth, swiftly accomplishing the Unsurpassed Perfect Enlightenment. This is the essential collection of the Buddha.' 'Furthermore, what can be proclaimed as the essential collection of the Buddha is equivalent to the three times (past, present, and future), purifying the three karmas (body, speech, and mind), attaining non-origination, understanding the Dharma of true reality, comprehending the three realms (desire realm, form realm, formless realm), thoroughly eliminating lust, anger, and delusion, naturally without pleasure, without cessation, without permanence, without place, without dwelling. The three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) ultimately converge into one gate, understanding all dharmas without contention, entering an unparalleled state, without action, without steps, without thought, without comparison.' 'Moreover, those who conceive of a Buddha have not yet awakened to achieve the Most Perfect Enlightenment, cannot determine all dharmas, and do not know or attain. The Buddha does not attain wisdom, nor is he without wisdom, does not unite with worldly defilements, nor does he have anger, nor does he grasp at attainment, does not attain nor is he obstructed, nor does he have any actions, does not dwell in equality. The Buddha does not attain the path, nor does he lose anything, without Dharma, without sentient beings, the Buddha does not attain Buddhahood, does not think of Bodhisattvas, is neither liberated nor bound, all sentient beings are fundamentally pure. The Buddha does not see the Dharma, does not hear, does not think, nor does he teach anything, the Honored One has nothing to say, nor any words.' 'Those who understand the Buddhas know that they have no words and initially do not utter sounds, nor will they proclaim anything in the future, do not teach people to speak, neither with wisdom nor without wisdom. The Buddha is not the protector of the masses, nor does he fully possess the virtues of the protector of the masses, the Buddha does not eat, nor does he give food to others. The Buddha has no body, nor any form, do not observe the physical body of the Tathagata, without characteristics, without marks of excellence. There are no scriptures or the Dharma realm, the Buddha does not appear, nor does he constantly exist, has never passed into Nirvana, nor is there anything to be extinguished. Why? Because all dharmas are eternally extinguished. The Buddha does not exist independently, nor does he dwell among the masses, no one can see the Buddha, nor can anyone hear the Buddha, there is no offering. The laws of the Buddhas are considered to be neither numerous nor one. The Buddha does not attain the path.' --------------------------------------------------------------------------------
Chinese
不求处所，不转法轮亦不退还。佛如假号，计如佛者音声亦如，过去当来音响无异，去来平等。其平等者则无偏党，其无偏党彼无无量，其无无量彼无终亡，其无终亡不行医药，是佛要集。 “所以宣传佛所讲者，欲以愍伤度众生故，佛无要集亦不分别，亦不讲论要集之义。” 天王如来，讲说于此佛诸要集经典义时，普光世界万二千菩萨皆悉逮得无所从生法忍。时诸菩萨都不自见若干亿佛，但睹一佛天王如来。 于是文殊师利住忍世界，心自念言：“今日十方各恒沙等诸佛世尊，悉来集会东方佛土天王佛所，普共颁宣佛要集法。吾宁可往诣彼世界，奉见诸佛咨受经典。吾常周行至于十方，稽首诸佛听所说法，于今悉集会一佛土，是时难值希未曾有，如是比像无上圣土显出于世，不可再遇难可见闻。” 文殊师利报弥勒曰：“可共俱往诣天王佛普光刹土，无央数佛百千亿载悉会乎彼，俱同颁宣佛要集法，当共听受并见诸佛。所以者何？诸大圣尊皆会一处，难可值遇。” 弥勒菩萨答文殊师利曰：“仁者欲往便可进路，吾不行也。所以者何？诸佛会者道德巍巍，不可攀喻，身不能见，亦不堪任睹形闻音。又，文殊师利！莫以像色观诸如来，佛者法身，法身叵见无闻无养。” 文殊 现代汉语译本：不追求固定的处所，不转法轮也不退还（已证得的果位）。如果把佛看作是虚假的名称，那么执着于佛的声音也同样是虚假的。过去和未来的声音没有差别，过去、现在、未来是平等的。这种平等之中没有偏袒，没有偏袒就没有限量，没有限量就没有终结，没有终结就不需要医药，这就是佛的精要集合（要集）。 ‘之所以宣讲佛所说的法，是为了怜悯和救度众生。佛没有固定的精要集合，也不分别，也不讲论精要集合的意义。’ 天王如来（Tianwang Tathagata）在讲说这些关于佛的精要集合的经典时，普光世界（Puguang World）的一万二千位菩萨都获得了无所从生法忍（anutpattika-dharma-kshanti）。当时，这些菩萨都没有看到若干亿佛，只看到了一位佛，即天王如来。 于是，文殊师利（Manjushri）住在忍世界（Tolerance World），心中想道：‘今天，十方如恒河沙数般的诸佛世尊，都来到东方佛土天王佛（Tianwang Buddha）的处所，共同宣讲佛的精要集合之法。我何不前往那个世界，拜见诸佛，请教和接受经典？我经常周游十方，向诸佛稽首，听闻他们所说的法，如今都聚集在一个佛土，这是难得的、希有的、前所未有的，这样的无上圣土显现在世间，不可再次遇到，难以见到和听闻。’ 文殊师利告诉弥勒（Maitreya）说：‘我们可以一起前往天王佛的普光刹土（Puguang Buddha-field），无数的佛，成百上千亿年都会集在那里，共同宣讲佛的精要集合之法，我们应当一起听受，并拜见诸佛。为什么呢？诸位大圣尊都聚集在一处，难以遇到。’ 弥勒菩萨回答文殊师利说：‘仁者如果想去，就可以前进了，我不去。为什么呢？诸佛的集会，道德高尚，不可攀比，我的身不能见到，也不堪忍受观看他们的形貌和听闻他们的声音。而且，文殊师利！不要用外在的形象来观察诸如来，佛是法身（Dharmakaya），法身难以见到，无法听闻，也无需供养。’ 文殊