English
English version: ‘So it is.’ The Buddha said to the Bhikshus (monks): ‘Have I not often said that beings are defiled because of the defilement of the mind, and purified because of the purity of the mind?’ They replied: ‘So it is.’ The Buddha said to the Bhikshus: ‘What do you think? When you experience desire in a dream, does your mind know it?’ They replied: ‘It knows.’ The Buddha said to the Bhikshus: ‘When you previously committed desire, was it not because your mind knew it?’ They replied: ‘So it is.’ ‘If that is so, Bhikshus! What is the difference between committing desire while awake and in a dream?’ The Bhikshus replied: ‘There is no difference between committing desire while awake and in a dream.’ The Buddha said: ‘What do you think? Have I not said before that all dharmas (phenomena) are like dreams?’ They replied: ‘So it is.’ The Buddha said: ‘What do you think? Are dharmas like dreams real?’ They replied: ‘No.’ The Buddha said to the Bhikshus: ‘What do you think? Are both the mind when awake and the mind in a dream real?’ ‘No, World-Honored One!’ The Buddha said to the Bhikshus: ‘If they are not real, are they existing dharmas?’ ‘No, World-Honored One!’ The Buddha said to the Bhikshus: ‘What do you think? Does that which is without existence have birth?’ ‘No, World-Honored One!’ The Buddha said to the Bhikshus: ‘If a dharma (phenomenon) has no birth, does it have cessation, bondage, or liberation?’ ‘No, World-Honored One.’ The Buddha said to the Bhikshus: ‘What do you think? Will a dharma (phenomenon) that has no birth fall into Avici hell (Avici hell), the realm of hungry ghosts (hungry ghost), or the realm of animals (animal)?’ They replied: ‘World-Honored One! A dharma that has no birth is already without existence; how could it fall into the three evil paths?’ The Buddha said to the Bhikshus: ‘The inherent nature of all dharmas (phenomena) is pure. However, those foolish and ignorant ordinary people do not know the truth about dharmas that do not exist, and they falsely create distinctions. Because of these distinctions, they fall into the three evil paths.’ He further told the Bhikshus: ‘Although dharmas (phenomena) have no substance, they manifest various things that should be done; this is for the sake of ordinary people who are attached to greed, hatred, and delusion, and so on.’ -------------------------------------------------------------------------------- 分别诸法。不如如故，非是真实。”
Chinese
复告比丘：“诸法虚诳，如野马故。诸法如梦，本性自然逮清净故。诸法究竟，如水中月、泡沫等故。诸法寂静，无生老病死诸过患故。诸法无取，非是色法，不可见故。诸法无聚，如虚空故。诸法无性，过诸性故。诸法甚深，过虚空故。诸法广大，无处所故。法无所作，究竟寂故。法无所依，境界空故。法无根本，毕竟空故。法离盖缠，烦恼结使不可得故。法离炽然，性不生故。法无障碍，本性净故。诸法无报，犹如影故。诸法如幻，不如如故。法无所依，妄分别故。诸法流转，而诸众生着诸边故。诸法不起，诸缘各各性相违故。法无染爱，无所属故。法无秽污，一切结使不可得故。诸法无垢，净过空故。法无微相，相寂静故。诸法调柔，性不生故。诸法如如，初中后际无差别故。诸法解脱，不相属故。诸法无闻，如瓦砾故。诸法非色，同虚空故。诸法平等，无积聚故。法不可持，犹如虚空不可执故。诸法无得，智者推求不可得故。法无扰动，三世净故。法无扼缚，破闇冥故。法无荆棘，离诸缠故。诸法安隐，如涅槃故。法无怖畏，过诸畏故。法无彼岸，无此岸故。诸法无量，过算数故。诸法无相，其相空故。诸法无作，断诸愿故。诸法无行，行虚诳故。法无戏论，灭觉 现代汉语译本： ‘分别诸法，不如如故，非是真实。’ 佛陀又告诉比丘们：‘诸法虚妄不实，就像原野上的雾气（野马，指远看像水波晃动的雾气）一样。诸法如梦幻一般，其本性自然清净。诸法终究如水中月、水面泡沫等虚幻不实。诸法寂静，没有生老病死等各种过患。诸法不可执取，不是色法，因为不可见。诸法没有积聚，如同虚空一般。诸法没有自性，超越各种自性。诸法极其深奥，超越虚空。诸法广大无边，没有处所。法无所作为，终究寂静。法无所依赖，因为境界是空性的。法没有根本，毕竟是空。法远离覆盖和缠缚，烦恼和结使都不可得。法远离炽热，其自性不生。法没有障碍，本性清净。诸法没有果报，犹如影子一般。诸法如幻象，不如如实。法无所依赖，因为是虚妄分别。诸法流转变化，而众生却执着于各种边见。诸法不生起，因为各种因缘各自的自性相互违背。法没有染污和爱着，没有所属。法没有污秽，一切结使都不可得。诸法没有垢染，清净胜过虚空。法没有细微的相状，其相状是寂静的。诸法调顺柔和，其自性不生。诸法如如不动，初、中、后际没有差别。诸法解脱自在，不相互隶属。诸法没有听闻，如同瓦砾一般。诸法不是色法，如同虚空一般。诸法平等无二，没有积聚。法不可执持，犹如虚空不可抓取。诸法没有获得，智者推求也无法得到。法没有扰动，三世清净。法没有扼缚，破除黑暗。法没有荆棘，远离各种缠缚。诸法安稳，如同涅槃一般。法没有怖畏，超越各种畏惧。法没有彼岸，也没有此岸。诸法无量无边，超越算数。诸法没有相状，其相状是空性的。诸法没有造作，断除各种愿求。诸法没有行作，行作是虚妄的。法没有戏论，灭除觉知。’
English
English version: ‘Discriminating among all dharmas is not in accordance with suchness, and is not real.’ The Buddha further told the bhikshus: ‘All dharmas are false and deceptive, like mirages (wild horses, referring to the shimmering haze that looks like water waves in the distance). All dharmas are like dreams, their inherent nature is naturally pure. All dharmas ultimately are like the moon in water, bubbles on the surface of water, and other unreal things. All dharmas are tranquil, without the various sufferings of birth, old age, sickness, and death. All dharmas are not to be grasped, they are not form, because they are invisible. All dharmas have no accumulation, like empty space. All dharmas have no self-nature, transcending all natures. All dharmas are extremely profound, surpassing empty space. All dharmas are vast and boundless, having no location. Dharma is without action, ultimately tranquil. Dharma has no reliance, because the realm is emptiness. Dharma has no root, ultimately empty. Dharma is free from coverings and entanglements, afflictions and fetters are unattainable. Dharma is free from burning, its nature is unborn. Dharma has no obstruction, its inherent nature is pure. All dharmas have no retribution, like a shadow. All dharmas are like illusions, not in accordance with suchness. Dharma has no reliance, because of false discriminations. All dharmas flow and change, while sentient beings cling to various extreme views. All dharmas do not arise, because the natures of various conditions are mutually contradictory. Dharma has no defilement or attachment, having no belonging. Dharma has no impurity, all fetters are unattainable. All dharmas have no defilement, purity surpassing emptiness. Dharma has no subtle characteristics, its characteristics are tranquil. All dharmas are tamed and gentle, their nature is unborn. All dharmas are suchness, there is no difference in the beginning, middle, and end. All dharmas are liberated and free, not mutually subordinate. All dharmas have no hearing, like tiles and pebbles. All dharmas are not form, like empty space. All dharmas are equal and undifferentiated, having no accumulation. Dharma cannot be held, like empty space cannot be grasped. All dharmas have no attainment, the wise cannot attain them through seeking. Dharma has no disturbance, the three times are pure. Dharma has no binding, breaking through darkness. Dharma has no thorns, free from all entanglements. All dharmas are peaceful and secure, like nirvana. Dharma has no fear, surpassing all fears. Dharma has no far shore, nor this shore. All dharmas are immeasurable, surpassing calculation. All dharmas have no characteristics, their characteristics are emptiness. All dharmas have no creation, cutting off all desires. All dharmas have no action, action is false and deceptive. Dharma has no conceptual proliferation, extinguishing awareness.’ --------------------------------------------------------------------------------
Chinese
观故。法无窟宅，离住处故。法无有浊，常清净故。法同涅槃生不可得，空无有故。比丘当知，诸法如是不可宣说，是故我昔坐于道场得无所得，无有一法有出有没、有缚有解，亦无有法有障有缠、有忧有悔。所以者何？诸法清净无杂秽故。” 尔时无垢光闻说是法，心怀踊跃悲喜交集，即时雨泪叉手合掌一心观佛，即说偈言： “快哉世尊大功德， 诸天世人所归仰， 善觉一切妙胜行， 稽首能断诸苦行。 无所依者为作依， 无有导者为奖导， 安住实道常清净， 稽首世尊大威德。 为世闇冥作灯明， 诸无目者为作目， 深着虚妄能度脱， 稽首勇猛大精进。 已离染污无瞋恚， 于诸缚着得解脱， 等于怨亲能解缚， 稽首真实功德聚。 干竭渴爱及愚痴， 破坏诸有除众苦， 生死轮转久已断， 稽首大力无上乘。 于诸分别无所著， 解脱妙智难思议， 三界最胜离诸垢， 稽首清净无垢人。 我今悉求如是道， 当脱无依众生苦， 愿令我得如是乘， 终不小乘尽诸漏。 亿那由他无量劫， 常受众苦不舍道， 如月盛满显众星， 我观如来亦如是。 譬如有人入大海， 其意下劣求水精， 虽遇无量珍宝聚， 现代汉语译本：‘观想的缘故。法没有固定的居所，因为法是离于一切住处的。法没有污浊，因为法是常清净的。法与涅槃（Nirvana）相同，生起是不可得的，因为法性本空无所有。比丘（Bhikkhu），你们应当知道，诸法是如此的不可宣说，所以过去我坐在菩提道场（Bodhimanda）证得无所得，没有一法有生有灭、有束缚有解脱，也没有一法有障碍有缠绕、有忧愁有后悔。为什么呢？因为诸法清净，没有杂染污秽。’ 当时，无垢光（Vimalaprabha）听闻此法，心中充满喜悦，悲伤和欢喜交织在一起，立即流下眼泪，双手合掌，一心观想佛陀，随即说了偈颂： ‘快哉世尊，您有伟大的功德，是诸天和世人所归依仰慕的， 善于觉悟一切微妙殊胜的修行，我稽首顶礼能断除一切痛苦的您。 对于没有依靠的人，您为他们作依靠，对于没有引导者的人，您为他们作引导， 安住在真实的道路上，常保清净，我稽首顶礼世尊您的大威德。 为世间的黑暗作灯明，为那些没有眼睛的人作眼睛， 对于那些深深执着于虚妄的人，您能让他们解脱，我稽首顶礼勇猛精进的您。 已经远离了染污和瞋恚，对于一切的束缚都得到了解脱， 对于怨家和亲人都能解开束缚，我稽首顶礼真实功德的聚集。 您使渴爱和愚痴干涸，破坏各种存在，去除众生的痛苦， 生死轮回您早已断除，我稽首顶礼大力无上的乘（Yana）。 对于各种分别念您都没有执着，解脱的妙智难以思议， 您是三界中最殊胜的，远离一切垢染，我稽首顶礼清净无垢的人。 我现在完全寻求这样的道路，应当解脱没有依靠的众生的痛苦， 愿我能够得到这样的乘，终究不以小乘（Hinayana）而满足，要尽除一切烦恼。 即使经历亿那由他（nayuta）无量劫（kalpa），常常承受各种痛苦也不舍弃菩提道， 如同满月显现众星，我观察如来也是这样。 譬如有人进入大海，他的心意下劣，只求水精（crystal）， 即使遇到无量的珍宝聚集，'
English
English version: ‘Consider this: Dharma (law, teaching) has no dwelling place, because it is apart from all abodes. Dharma has no impurity, because it is always pure. Dharma is the same as Nirvana (liberation), arising is unattainable, because its nature is empty and without anything. Bhikkhus (monks), you should know that the Dharmas are thus unspeakable, therefore, in the past, I sat at the Bodhimanda (place of enlightenment) and attained nothing to be attained, there is no Dharma that has arising or ceasing, bondage or liberation, nor is there any Dharma that has obstruction or entanglement, sorrow or regret. Why? Because the Dharmas are pure, without any defilement or impurity.’ At that time, Vimalaprabha (Immaculate Light), hearing this Dharma, was filled with joy, grief and joy intertwined, and immediately shed tears, folded his hands, and single-mindedly contemplated the Buddha, and then spoke the following verse: ‘How wonderful is the World Honored One, with great merit, revered and admired by gods and humans, Skillful in awakening to all subtle and supreme practices, I bow my head and pay homage to you who can cut off all suffering. For those who have no refuge, you provide refuge, for those who have no guide, you provide guidance, Abiding in the true path, always pure, I bow my head and pay homage to the World Honored One, with great power and virtue. You are the lamp in the darkness of the world, you are the eyes for those who have no eyes, For those who are deeply attached to illusion, you can liberate them, I bow my head and pay homage to you, courageous and greatly diligent. You have already departed from defilement and hatred, you have attained liberation from all bonds, You can untie the bonds of both enemies and loved ones, I bow my head and pay homage to the accumulation of true merit. You dry up thirst and ignorance, destroy all existence, and remove the suffering of beings, The cycle of birth and death has long been cut off by you, I bow my head and pay homage to the mighty, unsurpassed Yana (vehicle). You are not attached to any discriminations, the wonderful wisdom of liberation is inconceivable, You are the most supreme in the three realms, apart from all defilements, I bow my head and pay homage to the pure and immaculate one. I now seek such a path completely, I shall liberate the suffering of beings without refuge, May I attain such a Yana, and never be satisfied with the Hinayana (small vehicle), I will exhaust all afflictions. Even if I endure countless kalpas (eons), constantly enduring all kinds of suffering, I will not abandon the path to enlightenment, Like the full moon revealing the stars, I observe the Tathagata (Thus Come One) is also like this. For example, someone enters the great sea, his intention is inferior, only seeking crystal, Even if he encounters countless treasures gathered together, ' -------------------------------------------------------------------------------- 舍之而取下贱者。 如人闻佛无量力， 而不生念我当得， 大乘广博所作事， 放舍菩提证声闻。 譬如有人见大王， 与诸群臣相围绕， 不求王位悕臣佐， 当知是意非黠慧。 如人闻佛大功德， 妙胜智慧所作事， 而于小乘生喜乐， 是则下劣懈怠心。 众生不应贪小乘， 以如闇夜萤火明， 当悕日光普大照， 能破一切诸黑闇。 佛有无量大名闻， 声彻人天诸恶趣， 佛光微妙为最上， 能照世间诸闇冥。 譬如师子处野干， 其心好乐野干众， 放舍师子所应作， 而更随逐野干法。 如有大人在声闻， 其犹师子在野干， 贪乐小法以为足， 当知是辈行贫道。 若人欲求大乘道， 当应常发如是心， 利益世间断众苦， 不应同彼诸声闻。”