English
English version: The Anuttara-Samyak-Sambodhi-dharma (the Dharma of unsurpassed, complete, and perfect enlightenment) all comes from this Sutra (this Sutra refers to this mind, because it is neither born nor dies, neither defiled nor pure, away from existence and non-existence, both form and substance are apart, not relying on nature and characteristics, also not according with birth, also not relying on stillness, also not according with conditioned appearances, also not relying on unconditioned appearances, neither sinking nor floating). The Manjusri-vikridita-sutra says: 'Furthermore, Sariputra, if someone says that in the past and future, within the realm of reality, there is a place to rely on or no place to rely on, you should know that these people slander the Tathagata and incur great offenses. Why? Because that true reality has no memory, no thought, and no falling (no memory and no thought means not conforming to floating; and no falling means not sinking into emptiness, stagnating in stillness. This Dharma does not conform to the mind of existence, nor does it rely on the mind of non-existence. Conforming to the mind of existence is like waves, relying on the mind of non-existence is rigid emptiness, the heretical path of emptiness, non-duality of existence and non-existence is right view).' The Lankavatara Sutra says: 'The deva-yana (vehicle of gods) and brahma-yana (vehicle of Brahma), the sravaka-yana (vehicle of hearers) and pratyekabuddha-yana (vehicle of solitary Buddhas), the vehicles of all Buddhas and Tathagatas, all the vehicles I have spoken of, even if the mind arises, all the vehicles have not reached the ultimate state, that mind transforms and ceases, there is no vehicle and no rider, there is no establishment of a vehicle, I call it the Mahayana (Great Vehicle). The deva-yana is not a vehicle, not a name, nor a word, not truth, nor liberation. My unsurpassed Mahayana surpasses names and words, its meaning is very clear, foolish people do not realize it, the inner self realizes immovability, this is the unsurpassed Mahayana.' The Vinaya-viniscaya Sutra says: 'Seeing a common mortal's conditioned actions as the Buddha's unconditioned state, such a view is an unequal view. Seeing that the Dharma of common mortals is empty, and the Dharma of the Buddha is also empty, such a view is called an equal view. Seeing that a bhikkhu who violates the precepts does not enter hell, and a pure practitioner does not attain Nirvana, such a view is called an equal view.' The Ratnakuta Sutra says: 'What is true offering to the Buddha?' The Buddha said: 'Without the thought of the Buddha, without the thought of the Dharma, without the thought of the Sangha, this is called true offering to the Buddha every day. The Buddha is not called action, not called form, not called thought, without action, without form, without thought, this is called true offering to the Buddha.' The Preface to the Vajra Samadhi Sutra --------------------------------------------------------------------------------
Chinese
第一 尔时世尊。大众围绕。说大乘经。名一味真实际本觉利行。若闻是经。乃至受持一四句偈。是人则为入佛智地。能以方便教化众生。为一切众生作大知识。佛说此经已。结跏趺坐。即入金刚三昧。身心不动。尔时众中。有一比丘。名曰阿伽陀。从坐而起。合掌䠒跪。欲宣义意。而说偈言。 大慈满足尊 智慧通无碍 广度众生故 说于一谛义 无量诸菩萨 皆悉度众生 为众广染问 知法寂灭相 入于决定处 如来智方便 当为入实说 随顺皆一乘 无有诸杂味 犹如一雨润 众草皆悉荣 随其性各异 一味之法润 普充于一切 如彼一雨润 皆长菩提引 入于金刚味 证法真实定 决定断疑悔 一法之印成 无相法品第二 一觉了义难解难入。非诸二乘之所知见。唯佛菩萨乃能知之。善男子。若化众生无生于化。不生无化其化大焉。令彼众生皆离心我。一切心我本来空寂。若得空心心不幻化。无幻无化即得无生。无生之心在于无化。解脱菩萨。而白佛言。尊者。若有众生见法生时。令灭何见。 现代汉语译本： 第一部分 当时，世尊被大众围绕，宣说大乘经典，名为《一味真实际本觉利行》。如果有人听闻这部经典，乃至受持其中的四句偈，这个人就能进入佛的智慧之地，能够以方便法门教化众生，为一切众生做伟大的导师。佛说完这部经典后，结跏趺坐，立即进入金刚三昧（Vajra Samadhi，坚定不移的禅定状态），身心不动。当时，大众中有一位比丘（bhiksu，佛教出家人），名叫阿伽陀（Agata），从座位上站起来，合掌跪拜，想要表达自己的理解，于是用偈颂说道： ‘大慈大悲圆满的世尊啊，您的智慧通达无碍，为了广泛救度众生，宣说这唯一的真谛。无量诸多的菩萨（Bodhisattva）们，都在救度一切众生，为了大众广泛地提问，从而知晓佛法寂静涅槃（Nirvana）的真谛。 进入到决定的境界，这是如来（Tathagata，佛的称号）智慧的方便法门，应当为了进入实相而宣说，一切都随顺于一乘（Ekāyana，唯一的成佛之道）。没有各种杂乱的味道，犹如一场雨水滋润大地，各种草木都欣欣向荣，随着各自的本性而不同。 唯一的佛法滋润，普遍充满于一切，如同那一场雨水的滋润，都生长出菩提（Bodhi，觉悟）的因缘，进入到金刚的滋味，证得佛法真实的禅定。决定断除疑惑和后悔，一法印（Dharma seal，佛法的印记）得以成就。’ 第二部分 无相法品 第一觉悟的真义难以理解，难以进入，不是那些二乘（Śrāvakayāna and Pratyekabuddhayāna，声闻乘和缘觉乘）所能知晓和见到的，只有佛和菩萨才能知晓。善男子，如果教化众生而没有‘生’的念头，不生起念头而教化，那他的教化就非常伟大。让他们都远离‘心’和‘我’的执着，一切‘心’和‘我’本来就是空寂的。如果得到空性的心，心就不会虚幻变化，没有虚幻变化就证得无生。无生的心在于没有造作。解脱菩萨（Mukti Bodhisattva）对佛说：‘尊者，如果有众生看到佛法生起的时候，应该让他们灭除什么见解呢？’
English
English version: Part 1 At that time, the World Honored One was surrounded by a large assembly, expounding the Mahayana Sutra named 'One Flavor True Reality Original Enlightenment Beneficial Conduct'. If one hears this Sutra, even upholding a four-line verse from it, that person enters the wisdom ground of the Buddha, able to expediently teach and transform sentient beings, and act as a great teacher for all beings. After the Buddha finished speaking this Sutra, he sat in the lotus position and immediately entered the Vajra Samadhi (Vajra Samadhi, an unshakeable state of meditation), his body and mind motionless. At that time, among the assembly, there was a bhiksu (bhiksu, a Buddhist monastic) named Agata, who rose from his seat, joined his palms, knelt down, and wishing to express his understanding, spoke in verse: 'O, World Honored One, full of great compassion and perfect wisdom, your wisdom penetrates without obstruction. For the sake of widely delivering sentient beings, you expound this one true meaning. Countless Bodhisattvas (Bodhisattva) are all delivering sentient beings, widely inquiring for the sake of the assembly, thus knowing the true nature of Dharma's tranquility and Nirvana (Nirvana).' 'Entering the state of certainty, this is the Tathagata's (Tathagata, an epithet of the Buddha) expedient means of wisdom. One should speak for entering reality, all in accordance with the One Vehicle (Ekāyana, the only path to Buddhahood). There are no mixed flavors, like a single rain nourishing the earth, all plants flourish, each according to its nature.' 'The one flavor of Dharma nourishes, universally filling everything, like that single rain nourishing, all growing the causes of Bodhi (Bodhi, enlightenment), entering the taste of Vajra, attaining the true samadhi of Dharma. Decisively cutting off doubts and regrets, the seal of one Dharma (Dharma seal, the mark of the Buddha's teachings) is accomplished.' Part 2 The Chapter on the Dharma of No-Form The true meaning of the first enlightenment is difficult to understand and difficult to enter, not known or seen by those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle), only the Buddhas and Bodhisattvas can know it. Good man, if transforming sentient beings without the thought of 'birth', not giving rise to thoughts while transforming, then that transformation is very great. Let them all be free from the attachment to 'mind' and 'self', all 'mind' and 'self' are originally empty and still. If one obtains an empty mind, the mind will not be illusory and changing, without illusion and change, one attains no-birth. The mind of no-birth lies in no-action. Mukti Bodhisattva (Mukti Bodhisattva) said to the Buddha: 'Venerable One, if there are sentient beings who see the Dharma arising, what view should they be made to extinguish?' --------------------------------------------------------------------------------