English
English version: Defilement and purity. If there is defilement and purity, then there is action. If there is action, then various phenomena follow and revolve with the world. Because of the revolving of phenomena, one sees accomplishments. If one can abide in non-inverted thought, then one knows that the nature of things has no separate entity. Maitreya Bodhisattva asked, 'World Honored One, what is the meaning of 'suchness'?' The World Honored One truthfully said, 'My (ātman) original nature is boundless, and bodhi (awakening) is also boundless. Because bodhi is boundless, there is no bodhi to be attained. Because I am boundless, there is no seeker of bodhi. Nor is there any dharma that can be known by wisdom, only the wisdom of all Buddhas can illuminate and understand it. That tathatā (true thusness) is niḥsvabhāva (without self-nature). Without self-nature is the tathāgata (Thus Come One). The Tathagata is the nature of non-birth.' The *Saptasatika Prajna Paramita Sutra* says this. 'All dharmas, if one says they exist, this is a common saying (the common view that things are permanent). If one clings to the view that they do not exist, it becomes a nihilistic view (the view that things are completely annihilated). If one neither considers them to exist nor considers them not to exist, and does not establish any view in the middle.' The *Ratnakuta Sutra* says this. Greed and other afflictions, and all defiled dharmas, if one is liberated from them, that is an endless state. If one can understand that the nature of afflictions is originally pure, then in paramārtha-satya (ultimate truth), there is nothing to be liberated from. If one wishes to truly observe the Tathagata, one should observe the Tathagata born from liberation, not born from cause, not born from condition, not born from form, not born from discrimination, far from all differences of names and words, not form, nor non-form, tathata, even not consciousness, nor non-consciousness, tathata, neither obscure nor bright, neither identical nor separate, neither seen nor known, apart from all consciousness dharmas, not to be understood or distinguished, not abiding in all consciousness dharmas. If one can observe the Tathagata in this way, it is called right view. If one observes in other ways, it is called wrong view. Because of wrong view, they cannot see the truth of the Tathagata.' The *Vimalakirti Sutra* says this. In the *Avatamsaka Sutra*, a deva asked Mañjuśrī Bodhisattva, 'What is true speech, and what is untrue speech? How are all afflictions subdued?' Mañjuśrī replied, 'For example, a person sees a large snake in a dream. Although the person sees it, they are not harmed by the poison. Although afflictions arise, they have no real nature. Their nature is pure, and therefore they are naturally subdued.' This is true speech. -------------------------------------------------------------------------------- 语非不实语。
Chinese
又海慧菩萨问不思议梵天言。法本无证及无所说。云何有佛及诸佛法。不思议梵天答言。若佛如来出兴于世。及彼演说诸佛法分。若有若无本自如是。本来无说亦无所证。无说故无闻。无证故无得。但为众生烦恼业生诸果报性引生诸佛大菩提心。住诸菩萨悲心境界。若诸众生烦恼等性能自调伏。所有诸行而不常行无求无愿。彼烦恼性悉清净者。诸佛亦复无证无说。 又善财童子言。当知诸法皆悉如幻。我于幻中而求解脱。如是等义华严经说。 当知诸法如幻如梦如阳焰如聚。沫如乾闼婆城。三界一切法从识心所生。心如幻故三界如幻。若有一物有实体者。此说幻喻理不相应。三摩地王经中作如是说。如上诸义诸经中说。 复次我今依经略释余义。如妙吉祥菩萨言。菩提者不可以身得。不可以心得。若无心即无身。身心离故无为无作。如幻如化。若如是说为菩提者。诸佛说此是为菩提。能入诸佛平等境界。是故乃可名智庄严。而不庄严彼一切智。一切智性不可得故。菩提无生亦复无灭。不一不异非此非彼。诸佛如来咸作是说。 又复譬如世间一切种子而能生。长一切芽茎。若无种子芽茎不生。释迦菩萨坐菩提场成等正觉。其义亦然。但从缘法而生起故。虽有所证而无其实 现代汉语译本： 语若不真实就没有意义。 海慧菩萨又问不思议梵天（不可思议的梵天神）说：‘法（dharma）的本质是无证悟也无所说，那怎么会有佛（Buddha）以及诸佛之法呢？’不思议梵天回答说：‘如果佛如来（Tathagata）出现于世，以及他们所演说的诸佛法门，无论是有还是无，本来就是如此。本来就没有说，也没有所证。因为没有说，所以没有听闻；因为没有证，所以没有获得。只是为了众生烦恼业力所生的各种果报的本性，引生诸佛的大菩提心（bodhicitta），安住于诸菩萨的悲心境界。如果众生的烦恼等性能够自我调伏，所有的行为都不常行，没有希求没有愿望，他们的烦恼本性都清净了，那么诸佛也就没有证悟也没有演说了。’ 善财童子又说：‘应当知道诸法（dharmas）都如幻象。我在幻象中求解脱。’这些意义在《华严经》（Avatamsaka Sutra）中都有阐述。 应当知道诸法如幻象、如梦境、如阳焰、如水泡、如乾闼婆城（海市蜃楼）。三界（Trailokya）的一切法都是从识心所生。心如幻象，所以三界如幻象。如果有一物有实体，那么用幻象来比喻就不恰当了。《三摩地王经》（Samadhi Raja Sutra）中是这样说的。以上这些意义在很多经典中都有阐述。 再次，我现在依据经典简要解释其余的意义。如妙吉祥菩萨（Manjushri Bodhisattva）所说：‘菩提（bodhi）不可以身体得到，也不可以心得到。如果没有心，也就没有身。身心分离，所以是无为无作，如幻如化。如果这样说是菩提，诸佛说这就是菩提。能够进入诸佛平等的境界。因此才可以称为智慧庄严，而不是庄严那一切智（sarvajna）。一切智的本性是不可得的。菩提无生也无灭，不一不异，非此非彼。’诸佛如来都是这样说的。 又比如世间一切种子都能生长出一切芽茎。如果没有种子，芽茎就不会生长。释迦菩萨（Shakyamuni Bodhisattva）坐在菩提场（Bodhimanda）成就等正觉（samyak-sambodhi），道理也是这样。只是从缘法（pratitya-samutpada）而生起，虽然有所证悟，但没有实体。
English
English version: Speech that is not truthful is meaningless. Furthermore, the Bodhisattva Hai Hui asked the Inconceivable Brahma (Inconceivable Brahma deity): 'The essence of the Dharma (dharma) is without realization and without anything to be said. How then can there be Buddhas (Buddha) and the Buddhadharma?' The Inconceivable Brahma replied: 'If the Tathagata Buddhas (Tathagata) appear in the world, and the divisions of the Buddhadharma that they expound, whether they exist or not, are inherently so. Originally, there is no speaking, nor is there anything to be realized. Because there is no speaking, there is no hearing; because there is no realization, there is no attainment. It is only for the sake of sentient beings, whose karmic actions give rise to various retributions, that the nature of these retributions gives rise to the great Bodhicitta (bodhicitta) of the Buddhas, abiding in the realm of compassion of the Bodhisattvas. If sentient beings can subdue their afflictions and so on, and all their actions are not constantly performed, without seeking or desiring, and their afflicted nature is purified, then the Buddhas also have no realization and no speaking.' Furthermore, the youth Sudhana said: 'It should be known that all dharmas (dharmas) are like illusions. I seek liberation within the illusion.' Such meanings are explained in the Avatamsaka Sutra (Avatamsaka Sutra). It should be known that all dharmas are like illusions, like dreams, like mirages, like foam, like Gandharva cities (mirages). All dharmas of the three realms (Trailokya) arise from the mind of consciousness. Because the mind is like an illusion, the three realms are like illusions. If there is a thing with a real substance, then the analogy of illusion is not appropriate. The Samadhi Raja Sutra (Samadhi Raja Sutra) says this. The above meanings are explained in various sutras. Furthermore, I will now briefly explain the remaining meanings according to the sutras. As the Bodhisattva Manjushri (Manjushri Bodhisattva) said: 'Bodhi (bodhi) cannot be attained by the body, nor can it be attained by the mind. If there is no mind, then there is no body. Because body and mind are separate, it is non-action and non-doing, like illusion and transformation. If this is said to be Bodhi, the Buddhas say that this is Bodhi. It can enter the equal realm of the Buddhas. Therefore, it can be called the adornment of wisdom, but it does not adorn that all-knowing (sarvajna). The nature of all-knowing is unattainable. Bodhi has no birth and no death, neither one nor different, neither this nor that.' All the Tathagata Buddhas say this. Moreover, just as all seeds in the world can produce and grow all sprouts and stems, if there are no seeds, sprouts and stems will not grow. When Shakyamuni Bodhisattva (Shakyamuni Bodhisattva) sat at the Bodhimanda (Bodhimanda) and attained complete enlightenment (samyak-sambodhi), the principle is the same. It arises only from dependent origination (pratitya-samutpada), and although there is realization, there is no substance. --------------------------------------------------------------------------------
Chinese
。此即说为游戏神通。是故当知。无有外法。诸佛如来亦无有性。是故离识实无一法。若离识者法不生故。若心能生心即无生。若法所生法亦无生。以是义故。诸佛如来于无生心中说菩提义。佛说识心能生菩提。亦非识心而能生故。何以故。识性空故。妙吉祥所说是最上真实。于自佛境界中如实而说。又复诸法皆从缘生。而彼所生亦无自性。是故诸法皆悉如幻如幻之言。是如实说。慈氏菩萨现住如幻三摩地中。是故世尊于是三摩地中与授其记。为表示故。又复世尊于无数经中宣说诸法从识所现。离生离灭。非有相非摄藏。无起作无止息。不有不无。非常非断。当知智性皆悉如幻。况复诸法有所分别。若有执着断常语者。彼非正行佛不许可。若知诸法非断非常。彼正相应。说名真实。于自分外无法可着。亦无有法是心所对。虽于诸法说种种句。但随诸法为表了故。当知自识而非他识。于其外义而无少法所可乐欲。自识无性他识无性。于自于他亦无异性。彼真实智离有离无。当知我识亦复非有。补特伽罗蕴语所摄。是故应知一切佛一切法皆自分有。若离自分求不可得即此所说离有离无。是甚深义。诸佛皆说此微妙法。远离一切取着分别。离此亦复无别所说。诸迷谬者若著于有即有善恶界趣二种差别。若著于无即无其想刹那 现代汉语译本 此即说为游戏神通（自在变现的力量）。是故应当知道，没有心外的法，诸佛如来也没有固定的自性。因此，离开识（认知）实际上没有一法存在。如果离开识，法就不会产生。如果心能够生起，那么心本身就是无生的。如果法是被生起的，那么法本身也是无生的。因为这个缘故，诸佛如来在无生心中宣说菩提（觉悟）的意义。佛说识心能够生起菩提，但也不是识心真的能够生起菩提。为什么呢？因为识的自性是空的。妙吉祥（文殊菩萨）所说的是最上真实之语，在自身佛的境界中如实宣说。 又，一切诸法都是从因缘而生起的，而它们所生起的（现象）也没有自性。所以说一切诸法都如幻象一般，说‘如幻’就是如实之说。慈氏菩萨（弥勒菩萨）现在安住在如幻三摩地（禅定）中。所以世尊（释迦牟尼佛）在这个三摩地中为他授记（预言成佛）。这是为了表示（诸法如幻）的缘故。而且，世尊在无数的经典中宣说诸法是从识所显现的，远离生灭，没有相状，没有摄藏，没有起作，没有止息，非有非无，非常非断。应当知道，智性（智慧的本性）都如幻象一般，更何况诸法有所分别呢？ 如果有人执着于断常之说，那不是正确的修行，佛陀不会认可。如果知道诸法非断非常，那才是正相应，可以称为真实。在自身之外没有法可以执着，也没有法是心所对立的。虽然对于诸法说了种种语句，但只是随着诸法来表达说明而已。应当知道是自己的识，而不是他人的识。对于外在的意义，没有丝毫可以贪求的。自己的识没有自性，他人的识也没有自性，对于自己和他人也没有不同的自性。那真实的智慧是远离有和无的。应当知道我的识也不是真实存在的。补特伽罗（人，个体）被蕴（五蕴）所包含。所以应当知道一切佛一切法都是自身所具有的。如果离开自身去寻求，那是不可得的。这就是所说的离有离无，是甚深的意义。诸佛都宣说这种微妙的法，远离一切取着和分别。离开这个（道理）也没有其他的可说了。那些迷惑颠倒的人，如果执着于有，就会有善恶、界趣两种差别。如果执着于无，就会没有念头，没有刹那（的生灭）。