English
English version The nature of Skandhas (five aggregates) is to be free from grasping and detachment. This is the meaning of Bodhi; the five Skandhas have no home, free from the concept of home, this is the meaning of Bodhi; the five Skandhas have no coming and going, transcending the concept of coming and going, this is the meaning of Bodhi; the five Skandhas are the Dharma spoken by the saints, and Bodhi is also the Dharma spoken by the saints. Such a discussion is not about the nature of the five Skandhas of Dharma, but the Tathagata (如来) is called Bodhi because he is fully enlightened to everything. In this way, the nature of the five Skandhas is the nature of Bodhi, and the nature of Bodhi is the nature of all Buddhas; just as the nature of the five Skandhas in your body is the nature of all Buddhas, and the nature of all Buddhas is the nature of the five Skandhas of all sentient beings, therefore I say that your body is Bodhi. 'Furthermore, to awaken to the five Skandhas is called awakening to Bodhi. Why? It is not by leaving the five Skandhas that the Buddha attains Bodhi, nor is it by leaving Bodhi that the Buddha awakens to the five Skandhas. With this expedient means, it can be known that all sentient beings are the same as Bodhi, and Bodhi is also the same as all sentient beings, therefore I say that your body is Bodhi.' 'Furthermore, the four great elements (Mahābhūta) arise, namely the earth element (Dhātu, element constituting matter), the water element, the fire element, and the wind element. And this earth element is not self (Atman, soul), not a sentient being (Sattva, being with consciousness), not life (Jīvita, life), not Purusa (person), not Pudgala (person); the equality of the earth element is Bodhi, because there is no grasping in the past; the equality of the water element is Bodhi, because its nature is unborn and undying; the equality of the fire element is Bodhi, because its nature is imperceptible; the equality of the wind element is Bodhi, because its nature is invisible. The Tathagata awakened to the nature of the earth element, so he attained Bodhi, and in this way, the Tathagata awakened to the water element, the fire element, and the wind element, so he attained Bodhi. Awakening to the nature of earth is called Bodhi, and being able to awaken to water, fire, wind, etc., is called Bodhi; therefore I say that your body is Bodhi. Furthermore, the earth element does not know water, the water element does not know fire, and the fire element does not know wind. Thus, these elements are nameless and indescribable, and this is called Bodhi, therefore I say that your body is Bodhi.' 'Furthermore, does the eye faculty arise in your body? Do the ear, nose, tongue, body, and mind arise in this way? Then the eye is empty, and the nature of the emptiness of the eye is Bodhi. In this way, the ear, nose, tongue, body, and mind are empty, and the nature of the emptiness of the mind is Bodhi.' --------------------------------------------------------------------------------
Chinese
“复次若眼体性空，色不可说，色空体性即是菩提；如是耳、鼻、舌、身、意体性空，一切法不可说法空体性即是菩提。复次眼不取色，菩提亦如眼不取色；如是耳、鼻、舌、身、意，不取声、香、味、触、法，菩提亦如是不取一切法。如是眼识界色界中不住，眼识色界菩提中亦不住；耳识界、鼻识界、舌识界、身识界、意识界法界中不住，如是意识法界菩提中不住。眼识界菩提界无二无别，乃至意识界菩提界无二无别，是故我说汝身即是菩提。 “复次觉眼者是名菩提，如是觉耳、鼻、舌、身、意者是名菩提。眼体性空，能觉如是体性空者即是菩提；耳、鼻、舌、身、意体性空，能觉知者即是菩提。复次眼体性不贪不瞋不痴，离贪瞋痴即是菩提；如是耳、鼻、舌、身、意体性不贪不瞋不痴，离贪瞋痴即是菩提。眼无主者、无取者，菩提亦无主者、无取者；如是耳、鼻、舌、身、意亦无主者、无取者，菩提亦无主者、无取者。眼中无男法、女法亦非男非女，如是菩提中无男法、女法亦非男非女；耳、鼻、舌、身、意中无男法、女法，耳、鼻、舌、身、意亦非男非女；如是菩提中无男法、女法，菩提亦非男非女。复次眼色如，如来觉此如故名为菩提；如是意法如，如来觉此如故名为菩提，是故我说汝身即是菩提。 现代汉语译本： ‘再者，如果眼睛的体性是空，那么色尘（色法的总称）就不可说，色空的体性就是菩提（觉悟）。同样，耳、鼻、舌、身、意的体性是空，一切法不可说，法空的体性就是菩提。再者，眼根不执取色尘，菩提也像眼根一样不执取色尘；同样，耳、鼻、舌、身、意，不执取声、香、味、触、法，菩提也像这样不执取一切法。像这样，眼识界（眼识的范围）中不住留，眼识和菩提中也不住留；耳识界、鼻识界、舌识界、身识界、意识界法界中不住留，像这样意识法界菩提中不住留。眼识界和菩提界没有二样没有分别，乃至意识界和菩提界没有二样没有分别，因此我说你的身就是菩提。 ‘再者，觉悟眼根就是名为菩提，像这样觉悟耳、鼻、舌、身、意就是名为菩提。眼睛的体性是空，能够觉悟像这样体性空的就是菩提；耳、鼻、舌、身、意的体性是空，能够觉知的就是菩提。再者，眼睛的体性不贪婪不嗔恨不愚痴，离开贪婪嗔恨愚痴就是菩提；像这样耳、鼻、舌、身、意的体性不贪婪不嗔恨不愚痴，离开贪婪嗔恨愚痴就是菩提。眼睛没有主宰者、没有执取者，菩提也没有主宰者、没有执取者；像这样耳、鼻、舌、身、意也没有主宰者、没有执取者，菩提也没有主宰者、没有执取者。眼中没有男法、女法，也不是非男非女，像这样菩提中没有男法、女法，也不是非男非女；耳、鼻、舌、身、意中没有男法、女法，耳、鼻、舌、身、意也不是非男非女；像这样菩提中没有男法、女法，菩提也不是非男非女。再者，眼和色尘的真如是相同的，如来觉悟这个真如的缘故名为菩提；像这样意和法尘的真如是相同的，如来觉悟这个真如的缘故名为菩提，因此我说你的身就是菩提。’
English
English version: ‘Furthermore, if the nature of the eye is emptiness, then form (色, rūpa) cannot be spoken of, and the nature of the emptiness of form is precisely Bodhi (菩提, enlightenment). Likewise, the nature of the ear, nose, tongue, body, and mind is emptiness, all dharmas (法, dharma) cannot be spoken of, and the nature of the emptiness of dharmas is precisely Bodhi. Furthermore, the eye does not grasp form, and Bodhi is also like the eye, not grasping form; likewise, the ear, nose, tongue, body, and mind do not grasp sound, smell, taste, touch, and dharmas, and Bodhi is also like this, not grasping all dharmas. Thus, the eye-consciousness realm (眼识界, cakṣur-vijñāna-dhātu) does not abide within, and eye-consciousness does not abide within Bodhi either; the ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, mind-consciousness realm, and dharma-realm do not abide within, and likewise, mind-consciousness and the dharma-realm do not abide within Bodhi. The eye-consciousness realm and the Bodhi-realm are not two, not separate, and so on, until the mind-consciousness realm and the Bodhi-realm are not two, not separate; therefore, I say that your body is precisely Bodhi. ‘Furthermore, awakening to the eye is called Bodhi, and likewise, awakening to the ear, nose, tongue, body, and mind is called Bodhi. The nature of the eye is emptiness, and being able to awaken to such a nature of emptiness is precisely Bodhi; the nature of the ear, nose, tongue, body, and mind is emptiness, and being able to know this is precisely Bodhi. Furthermore, the nature of the eye is without greed, without hatred, without delusion, and being free from greed, hatred, and delusion is precisely Bodhi; likewise, the nature of the ear, nose, tongue, body, and mind is without greed, without hatred, without delusion, and being free from greed, hatred, and delusion is precisely Bodhi. The eye has no owner, no taker, and Bodhi also has no owner, no taker; likewise, the ear, nose, tongue, body, and mind also have no owner, no taker, and Bodhi also has no owner, no taker. In the eye, there is no male characteristic, no female characteristic, and it is neither male nor female; likewise, in Bodhi, there is no male characteristic, no female characteristic, and it is neither male nor female; in the ear, nose, tongue, body, and mind, there is no male characteristic, no female characteristic, and the ear, nose, tongue, body, and mind are neither male nor female; likewise, in Bodhi, there is no male characteristic, no female characteristic, and Bodhi is neither male nor female. Furthermore, the suchness (如, tathatā) of the eye and form is the same, and the Tathagata (如来, Thus Come One) awakens to this suchness, hence it is called Bodhi; likewise, the suchness of the mind and dharmas is the same, and the Tathagata awakens to this suchness, hence it is called Bodhi, therefore I say that your body is precisely Bodhi.’ --------------------------------------------------------------------------------
Chinese
“复次汝身无我、无众生、无寿命、无晡沙、无富伽罗、无人、无摩那摩、无作者、无受者、无见者、无闻者、无嗅者、无味者、无触者、无知者，彼菩提亦无我、无众生、无寿命、无晡沙、无富伽罗、无人、无摩那摩、无作者、无受者、无见者、无闻者、无嗅者、无味者、无触者、无知者，是故说一切法不可知即是菩提。 “复次此身无知无觉无作，犹如草木石壁，若内地界、若外地界名地体性，此地界性，如来般若智力觉已，是故我说汝身即是菩提。 “复次妹！如汝心意和合思量分别，而此心意思量分别无觉无知，不在皮肤、不在筋血、不在骨髓、不在发毛、不在指爪、不在内外、不在眼耳鼻舌身意，非住非不住，不定住非不定住，非此住非彼住，非色不可见不可捉，无障碍无分别，不可执不和合，非家离家，清净最清净，光明照曜。彼心意思量分别，不与烦恼和合亦非清净。何以故？体性净故不与烦恼和合，不和合故清净光明。又彼光明无身，无身故不与烦恼和合亦非清净。如是阴、界、入体性即是菩提，菩提体性即是阴、界、入，是故汝身阴、界、入性是名菩提。何以故？非离彼故名为菩提，离阴、界、入事中菩提不可得，觉阴、界、入即是菩提，是故我说一切法平等觉此名菩提。” 现代汉语译本 ‘再者，你的身体无我、无众生（Sattvas，有情）、无寿命、无补卢伽（Purusha，补特伽罗，人）、无富伽罗（Pudgala，补特伽罗，人）、无人、无摩那婆（Manava，人）、无作者、无受者、无见者、无闻者、无嗅者、无味者、无触者、无知者，那菩提（Bodhi，觉悟）也无我、无众生、无寿命、无补卢伽、无富伽罗、无人、无摩那婆、无作者、无受者、无见者、无闻者、无嗅者、无味者、无触者、无知者，因此说一切法不可知即是菩提。 ‘再者，此身无知无觉无作，犹如草木石壁，若内地界（Dhatu，元素）、若外地界名地体性，此地界性，如来（Tathagata，佛）般若（Prajna，智慧）智力觉已，是故我说你的身体即是菩提。 ‘再者，妹妹！如你的心意和合思量分别，而此心意思量分别无觉无知，不在皮肤、不在筋血、不在骨髓、不在发毛、不在指爪、不在内外、不在眼耳鼻舌身意，非住非不住，不定住非不定住，非此住非彼住，非色不可见不可捉，无障碍无分别，不可执不和合，非家离家，清净最清净，光明照耀。彼心意思量分别，不与烦恼和合亦非清净。何以故？体性净故不与烦恼和合，不和合故清净光明。又彼光明无身，无身故不与烦恼和合亦非清净。如是阴（Skandha，蕴）、界（Dhatu，元素）、入（Ayatana，处）体性即是菩提，菩提体性即是阴、界、入，是故你的身体阴、界、入性是名菩提。何以故？非离彼故名为菩提，离阴、界、入事中菩提不可得，觉阴、界、入即是菩提，是故我说一切法平等觉此名菩提。’
English
English version ‘Furthermore, your body is without self, without sentient beings (Sattvas), without life, without Purusha (person), without Pudgala (person), without human, without Manava (human), without a maker, without a receiver, without a seer, without a hearer, without a smeller, without a taster, without a toucher, without a knower. That Bodhi (Enlightenment) is also without self, without sentient beings, without life, without Purusha, without Pudgala, without human, without Manava, without a maker, without a receiver, without a seer, without a hearer, without a smeller, without a taster, without a toucher, without a knower. Therefore, it is said that all dharmas being unknowable is Bodhi. ‘Furthermore, this body is without knowledge, without awareness, without action, like grass, trees, stone walls. Whether it is the inner Dhatu (element) or the outer Dhatu, it is called the nature of earth. This nature of the earth element, the Tathagata (Buddha) has awakened to with the power of Prajna (wisdom). Therefore, I say your body is Bodhi. ‘Furthermore, sister! Like your mind combining thought and discrimination, this mind's thought and discrimination is without awareness or knowledge. It is not in the skin, not in the tendons and blood, not in the bones and marrow, not in the hair, not in the nails, not inside or outside, not in the eyes, ears, nose, tongue, body, or mind. It is neither abiding nor not abiding, neither definitely abiding nor indefinitely abiding, neither abiding here nor abiding there, not color, invisible and intangible, without obstruction, without discrimination, ungraspable and uncombined, neither domestic nor detached, pure and most pure, shining with light. That mind's thought and discrimination neither combines with afflictions nor is it pure. Why? Because its intrinsic nature is pure, it does not combine with afflictions, and because it does not combine, it is pure and luminous. Moreover, that light has no body, and because it has no body, it neither combines with afflictions nor is it pure. Thus, the nature of the Skandhas (aggregates), Dhatus (elements), and Ayatanas (sense bases) is Bodhi, and the nature of Bodhi is the Skandhas, Dhatus, and Ayatanas. Therefore, your body's nature of Skandhas, Dhatus, and Ayatanas is called Bodhi. Why? Because it is not apart from them that it is called Bodhi. Apart from the Skandhas, Dhatus, and Ayatanas, Bodhi cannot be obtained. Awakening to the Skandhas, Dhatus, and Ayatanas is Bodhi. Therefore, I say that the equal awakening to all dharmas is called Bodhi.’ --------------------------------------------------------------------------------