English
English version: If all dharmas (phenomena, teachings) are viewed according to the ultimate truth (Paramārtha-satya), then there are no five skandhas (pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness), no four great elements (catu-dhātu, earth, water, fire, and air), no various entrances (āyatana, the six sense organs and their corresponding objects), there is neither annihilation nor permanence, nor is there any solidity. Therefore, it is said that all dharmas are beyond words. All dharmas are fundamentally pure and empty (śūnya), without name, without life, and what is spoken is also without substance. All dharmas and their names are naturally without any existence; this is the essential collection of all Buddhas. ‘What is meant by sublime (崇)?’ Sublime means being tranquil and without any arising, revering non-desire, revering the ultimate truth (satya), revering the absence of origin, and revering the dharma-dhātu (the realm of all phenomena), revering the original limit (bhūta-koṭi, the ultimate reality). All dharmas are empty; revere this ultimate truth. All dharmas have no abiding place, no practice, neither practice nor non-practice, dignified conduct and etiquette, without grasping the future. Without ‘I’ or ‘mine,’ without any received karma, there is neither ruler nor ruled, invisible, for the sake of ultimate cessation, therefore inexhaustible, merely using words provisionally. That which is inexhaustible has no arising. That which is fundamentally pure means a tranquil mind without any arising, abandoning arising and non-arising. That which has been revered is without sound or silence, without the ability to fall, nor is there regression, except for encouragement, there is no bottom, nor is there no bottom, neither arising nor ceasing, expounding equality without thought, neither near nor far, without footprints; therefore, it is called sublime. ‘That which is revered is entering the city of dharma (dharma-nagara, the realm of Dharma), all dharmas are merely provisional names, without coming, without going, without gaining, without not gaining, without going forth, without returning, neither right nor wrong, neither hearing nor seeing, without thought, without knowledge, without fear, without dread, without love, without a place, neither silent nor not silent, neither coarse nor fine, neither long nor short, neither middle nor other, neither coming nor hiding, without obtaining causes and conditions, neither peaceful nor dangerous, completely unknowing, without any action, without arising or ceasing, without elimination, without causing to arise, without nurturing or sleeping, without thinking or imagining, without understanding or remembering. Without limited restraint, what is thought is immeasurable, without guarding, without protecting, without calling forth, without crossing to the other shore, neither having a place nor not having a place, neither annihilation nor permanence, neither losing nor gaining, without past, present, or future, without wisdom, nor without wisdom.’ --------------------------------------------------------------------------------
Chinese
慧，不众不寡，无音不言，亦不所入，无恐无字，亦不入文。不动不摇，不远不近，无礼无不礼，不希名称，亦无吾我。无人寿命，不戒不犯，不忍不诤，不进不怠，不可所不无所，非清非无清，非空非无空，不身不无身，不讲名号等如空空。无毕无不毕，不教化，不愿不离，不作无不作，以无殃衅亦不除罪，无想无不想，不动不舍，施亦不受之，初不与之，不调不寂，不灭不等，不使灰尽，不尘不离尘，不堕不落，不染无不染，不忘不念，亦不愁亦不忧戚。无思无不思，无应无不应，无双无只，不游不在，不此际不彼岸，不彼不此，不临岸不陆地，无底无中，不住度，无能度者，不动迹不志愿，不退转，不合会，不断不坏，不还合，不相比，不着不脱，不取无不取，不虚空无不空，光明无底，不爱寿命，无人无教，常当讲说舍诸处所，是入法城。其不入者着菩萨字，说无著法不见住处，斯曰为崇，是佛要集。 “何谓为遵？诸法常住住于法界，其能奉行如是法者，是谓为遵。何谓为法？所名法者不念于法，无所除毁，不怀希望，无不望，设无所望亦无想报，若不想报则除一切妄想，不造多不为少，不起不断，不念过去、不想见当来、不住现在，如是行者等于三世，则无言说，不用住故而致众生，是谓为法。 现代汉语译本 慧（智慧），不众多也不寡少，没有声音也不言语，也不进入任何事物，没有恐惧也没有文字，也不进入文章。不动摇，不远离也不接近，没有礼仪也没有不礼仪，不希望名声，也没有自我。没有人寿，不持戒也不犯戒，不忍耐也不争辩，不精进也不懈怠，不可说没有也不可说什么都没有，非清净也非没有清净，非空也非没有空，不执着于身体也不执着于没有身体，不讲说名号等同于空性。没有终结也没有不终结，不教化，不愿求也不舍离，不作为也没有不作为，以没有灾祸的开端也不消除罪过，没有思念也没有不想念，不动摇也不舍弃，布施也不接受，最初不给予，不调伏也不寂静，不灭度也不平等，不使之灰飞烟灭，不沾染尘埃也不脱离尘埃，不堕落也不坠落，不染着也没有不染着，不忘记也不忆念，也不忧愁也不悲伤。没有思虑也没有不思虑，没有回应也没有不回应，没有双数也没有单数，不游走也不停留，不在此岸也不在彼岸，不执着于彼岸也不执着于此岸，不靠近岸边也不在陆地上，没有底部也没有中间，不住于度量，没有能度者，不留下痕迹也不发誓愿，不退转，不聚合，不断灭也不毁坏，不返回聚合，不互相比较，不执着也不脱离，不取舍也没有不取舍，不虚空也没有不虚空，光明没有底部，不贪爱寿命，没有人也没有教导，应当经常讲说舍弃各种处所，这是进入法城。那些不进入法城的人执着于菩萨之名，宣说无所执着的法却不见安住之处，这可称为崇高，是佛法的要义。 ‘什么是遵从？诸法恒常安住于法界（Dharmadhatu），能够奉行这些法的人，就称为遵从。什么是法？所谓的法是不思念法，没有毁坏，不怀希望，也没有不希望，即使没有希望也没有想要回报的想法，如果没有想要回报的想法，就去除一切妄想，不造作多也不造作少，不起念也不断灭，不思念过去、不想象未来、不住着现在，这样修行的人等同于三世，就没有言说，因为不用安住的缘故而利益众生，这就是所谓的法。’
English
English version Wisdom is neither many nor few, without sound it does not speak, nor does it enter anywhere, without fear and without words, nor does it enter into writing. It does not move or shake, neither far nor near, without etiquette and without non-etiquette, not desiring fame, and without self. Without human lifespan, neither keeping precepts nor breaking them, neither enduring nor contending, neither advancing nor being lazy, it cannot be said to be without anything, nor can it be said to have everything, neither pure nor without purity, neither empty nor without emptiness, neither attached to the body nor without the body, not speaking of names, equal to emptiness. Without end and without non-end, without teaching, without wishing and without leaving, without acting and without not acting, without the beginning of calamity and without removing sins, without thought and without non-thought, without moving and without abandoning, giving without receiving, initially not giving, neither taming nor being silent, neither extinguishing nor being unequal, not causing to turn to ashes, neither dusty nor leaving dust, neither falling nor dropping, neither staining nor without staining, neither forgetting nor remembering, neither sorrowing nor grieving. Without thinking and without not thinking, without responding and without not responding, without pairs and without being alone, not wandering and not staying, not on this shore and not on the other shore, not clinging to that shore and not clinging to this shore, not approaching the shore and not on land, without bottom and without middle, not dwelling on measure, without one who can cross over, without moving traces and without vows, without regression, without gathering, without ceasing and without breaking, without returning and gathering, without comparing, without clinging and without detaching, without taking and without not taking, without emptiness and without non-emptiness, light without bottom, not loving life, without people and without teaching, one should always speak of abandoning all places, this is entering the Dharma city (Dharmakshetra). Those who do not enter the Dharma city cling to the name of Bodhisattva (Bodhisattva), speaking of the Dharma of non-attachment but not seeing a place to dwell, this can be called sublime, it is the essence of the Buddha's teachings. 'What is following? All Dharmas (Dharmas) constantly abide in the Dharmadhatu (Dharmadhatu), those who can practice these Dharmas are called followers. What is Dharma? The so-called Dharma is not thinking of Dharma, without destruction, without hope, and without hopelessness, even without hope there is no thought of reward, if there is no thought of reward then all delusions are removed, not creating much and not creating little, not arising and not ceasing, not thinking of the past, not imagining the future, not dwelling in the present, those who practice in this way are equal to the three times, then there is no speech, because there is no need to dwell, sentient beings are benefited, this is called Dharma.' --------------------------------------------------------------------------------
Chinese
“是故如来演此言教，佛兴不兴相住如故，法界亦然，法界住者法界寂然。以何等故，名曰为法？致寂然者以纯淑喻，因此故曰诸法寂然。 “何谓无纯？计是我所自谓有身，因缘诸见名色思想，处所言辞识知依猗，所谓名号心思称量观察本末，意所专惟，受诸五阴、四大、诸入，我当劝助开化三界，以当弃捐淫怒痴，名奉修道教证三脱门，致于道迹、往来、不还至罗汉道。吾当思念修四意止，意断、神足、根、力、觉意至于八道，三十七品照明四事灭尽尘劳，是为声闻，名曰不纯。 “于彼何谓为寂然者？行菩萨乘，发大心言：‘我当成佛务求道慧，于此所行，我当布施舍于悭贪施以法财，净其禁戒断于众缺，谨慎守行建立忍辱，刈其瞋恚为柔濡行，当修精进推懈怠垢，遵修勤力处于闲居修于正受，教化为师还得一心，从三昧起念般若波罗蜜奉行其义，智度无极开化众生以求佛道。’一切诸佛由般若生，还成佛道降伏众魔，则转法轮度脱人民，以佛无为而令灭度，究竟佛慧学诸佛事，宣畅如来十力之业，佛十八法诸力根本四无所畏，分别辩才多所畅达。菩萨所说建立，应念出入进退，是为处所。一切望想诸所受取，敢可施行？无有此法，是谓纯淑寂然之无。其寂然者，斯谓为法，是则名曰诸佛要 现代汉语译本： ‘因此，如来宣讲这些言教，无论佛陀出现与否，（法的）相状都保持不变，法界（Dharmadhatu，一切法的总称）也是如此，法界安住即是法界的寂静。为何称之为‘法’？达到寂静状态可以用纯净美好来比喻，因此说诸法寂然。 ‘什么是不纯净？执着于‘我’和‘我所’，自认为有身体，由因缘产生的各种见解、名色（Namarupa，精神和物质）、思想，处所、言辞、识知（Vijnana，识别）所依赖的事物，也就是名号、心思、称量、观察事物的本末，意念所专注的，承受五阴（Skandha，构成个体存在的五种要素：色、受、想、行、识）、四大（Mahabhuta，构成物质世界的四大元素：地、水、火、风）、诸入（Ayatana，感觉器官及其对象），认为‘我应当劝导开化三界（Trailokya，欲界、色界、无色界），应当舍弃淫欲、嗔怒、愚痴，奉行修道，证得三解脱门（Trimoksha，空、无相、无愿），达到道迹（Magga，修行之道）、往来（Sakadagami，一来果）、不还（Anagami，不来果），直至阿罗汉道（Arhat，断尽烦恼的圣者）。我应当思念修习四念处（Smrtyupasthana，四种观禅修习：身、受、心、法）、四正勤（Samyakprahana，断恶、修善）、四神足（Rddhipada，四种成就神通的基础：欲、勤、心、观）、五根（Indriya，信、精进、念、定、慧）、五力（Bala，信、精进、念、定、慧）、七觉支（Bojjhanga，七种觉悟的要素：念、择法、精进、喜、轻安、定、舍），直至八正道（Astangika-marga，达到解脱的八个要素：正见、正思、正语、正业、正命、正精进、正念、正定），三十七道品（Bodhipaksika-dharma，三十七种有助于觉悟的修行方法），照明四事（四圣谛：苦、集、灭、道），灭尽尘劳，这就是声闻（Sravaka，听闻佛法而修行者）的境界，名为不纯净。’ ‘那么，什么是寂然呢？行菩萨乘（Bodhisattvayana，菩萨的修行道路），发大心说：‘我应当成佛，务必寻求智慧，对于所做的一切，我应当布施，舍弃悭贪，施予法财，清净我的禁戒，断除各种缺失，谨慎守护我的行为，建立忍辱，去除嗔恚，以柔和的态度待人，应当修习精进，去除懈怠的污垢，遵循勤奋努力，处于闲居之处修习正定，教化众生，成为导师，获得一心不乱，从三昧（Samadhi，禅定）中起身，念诵般若波罗蜜（Prajnaparamita，智慧的完美），奉行其中的意义，以无极的智慧度化众生，以求佛道。’一切诸佛都由般若（Prajna，智慧）而生，最终成就佛道，降伏众魔，从而转法轮（Dharmacakra-pravartana，宣讲佛法），度脱人民，以佛的无为（Asamskrta，不生不灭的境界）而令众生灭度，究竟佛的智慧，学习诸佛的事业，宣扬如来的十力（Dasabala，佛的十种力量），佛的十八不共法（Avenika-dharma，佛独有的十八种功德），诸力的根本——四无所畏（Vaisaradya，佛的四种无畏），分别辩才，多方畅达。菩萨所说所建立的，应念出入进退，这就是（菩萨的）处所。一切的希望、想法以及所接受和获取的，怎么可以施行呢？没有这样的法，这就是纯净美好和寂然的无。这寂然，就称为法，这就是诸佛的要义。’