English
English version When separated from the mind, there is no language to express it. Therefore, immeasurable true Dharma is hidden within the Four Great Elements (earth, water, fire, wind) and the Five Skandhas (form, sensation, perception, volition, consciousness). In the midst of choosing between thousands of rights and wrongs, maintain silence. Hidden within the dust of evil views are things named the Four Great Elements and Five Skandhas. In the midst of choosing between thousands of rights and wrongs, maintain silence. What manifests in the dust and toil of evil views are the Four Great Elements and Five Skandhas. In the midst of choosing between thousands of rights and wrongs, maintain silence. Taking the dust and toil of evil views as the root of language. If separated from body and mind, even the eloquence of the Buddha would have nothing to say. Since there is no language, what is there to copy as scripture? Since there is nothing to copy, there are no words. Jianzhao Bodhisattva Mahasattva then said to the Buddha: 'World Honored One, if body and mind are the root of the Dharma treasury and the origin of language, then the Dharma should be inherently undefiled, and language should be eternally pure. How can this body and mind be undefiled and eternally pure?' The Buddha told Jianzhao Bodhisattva Mahasattva: 'The nature of the mind is originally pure, like a Bright King (King of Wisdom), who, although dwelling in the body, is not defiled by the dust of the body. This is called undefiled. Although the Bright King is in the dust, the king is not defiled by the dust, and the dust does not defile the king, and the dust does not defile the dust. This is called eternally pure. Are undefiled and eternally pure not the true Dharma principles, words, scriptures, and teachings? From this, it can be proven that the boundless scriptures exist solely within the bodies of all sentient beings. The boundless Dharma treasury exists solely within the natural purity of the minds of all sentient beings. If separated from these two, the skillful means and true teachings of the saints, the immeasurable verbal teachings, and the propagation of the four kinds of eloquence will all cease to function, and the meaning of the chapters and sentences will be lost. Therefore, it can be known that the perfect sound of the Great Sage, the truth that penetrates the past and present, lies solely in the explanation of body and mind. Therefore, fools regard body and mind as things of birth, death, impurity, and evil, but do not regard the words, scriptures, and teachings as things of birth, death, impurity, and evil. Is this not extremely unreasonable? Vainly increasing self-views, inverted desires, wrongly using what is inappropriate, speaking without end.' He said in verse: The Bodhi Great Path, thoughts and ideas merge, Ultimately, the Three Poisons (greed, hatred, delusion) are the true Buddha-body; Right and wrong flow according to nature, From beginning to end, there is no foundation to rely on; The body and thought can ultimately accommodate, Without selection, without choice, without creation or destruction; The undefiled and eternally pure Dharma power turns, Searching exhaustively for traces, there is no good or evil. Jianzhao Bodhisattva Mahasattva said to the Buddha: 'World Honored One, as the Buddha said, the essence merges into great stillness, the form is identical to true function. True function is using truth, without truth there is no function. Without truth there is no function.' --------------------------------------------------------------------------------
Chinese
。云何而言违理太甚横增我见颠倒情奢错用非宜。性及身相毕竟无非是亦随没。谁为违理。谁为横增我见。谁为颠倒。谁为错用。若有违理我见颠倒错用。即非法藏亦非经卷。何以故。前言后教自相违故。 佛告鉴照菩萨摩诃萨曰。实如所言。快问是义。体融大寂相即无碍。混沌天真名作太一。摄为法藏。显为文字。摄则归空没影。显则身相俱现。对身名经。隐覆名藏。改形换质正是太一洪源神变自在。是故经教文字乃是生灭苦空所摄。言文字即解脱用者。是教门之中苦空解脱非是太一洪源神变解脱。汝复以违理我见颠倒错用。以难我者。非无理路。但教门与夺显异去结。理而言之。违与无违相寂灭。寂灭无灭无灭可灭也。 尔时众中有一菩萨摩诃萨名曰普泯。闻佛所说豁然意解。即于身上了了分明见十二部经。精粗深浅渐顿炳着。行行分明义句渊奥。相泯百非理融万是混含混沌。天成无缝金纸银字通天卷轴。以皮为纸。以骨为笔。以清脉为水。以髓为墨。以自性理书之而无错谬。于时大众一时悟解。照境分明。往古来今无量经教豁然意解一时领纳。身上受持更无外求。息妄泯真平等现前。 显一切众生身与法一如无二品第十二 复次混融菩萨摩诃萨前白佛言。世尊如上所说。一切经卷唯一 现代汉语译本：凭什么说违背道理太过分，横生我见，颠倒情识，错误使用不适宜之物？自性和身相最终都是空无，也会随之消逝。谁是违背道理？谁是横生我见？谁是颠倒？谁是错用？如果存在违背道理、我见、颠倒、错用，那就不是法藏，也不是经卷。为什么呢？因为前面的话和后面的教义自相矛盾。 佛告诉鉴照菩萨摩诃萨（Bodhisattva Mahasattva， महान्तः सत्त्वाः）说：‘确实如你所说。问得好！体性融合于大寂静，相即是无碍。混沌天真名为太一（Taiyi，太一神）。收摄起来就是法藏，显现出来就是文字。收摄起来就归于空无，消失无影；显现出来就身相都出现。对着身相就称为经，隐藏覆盖就称为藏。改变形状，转换本质，正是太一的洪源神变，自在无碍。因此，经教文字都是生灭苦空所包含的。说文字就是解脱之用，是教门之中的苦空解脱，不是太一洪源神变的解脱。你又用违背道理、我见、颠倒、错用来诘难我，并非没有道理。但教门在于施与夺取，显现差异，去除执结。从道理上来说，违背与不违背，其相寂灭。寂灭没有灭，没有灭可以被灭。’ 这时，大众中有一位菩萨摩诃萨，名叫普泯（Pumin，普遍泯除），听了佛所说，豁然开悟。立即在身上清清楚楚地看到十二部经（Twelve Divisions of the Teachings，十二部経），精粗深浅，渐悟顿悟，都明显地呈现出来。行行分明，义句深奥。相泯百非，理融万是，混含混沌。天成无缝，金纸银字，通天卷轴。用皮做纸，用骨做笔，用清脉做水，用髓做墨，用自性之理书写，没有丝毫错谬。当时大众一时悟解，照见境界分明。往古来今无量经教，豁然意解，一时领纳。在身上受持，不再向外寻求。止息妄念，泯灭真妄，平等现前。 显一切众生身与法一如无二品第十二 再次，混融菩萨摩诃萨（Hunrong Bodhisattva Mahasattva，混融菩萨摩诃萨）上前禀告佛说：‘世尊，如上面所说，一切经卷都是唯一的’
English
English version: Why say it's so unreasonable, creating egoistic views, inverted emotions, and inappropriately using what's unsuitable? The nature and form of the body are ultimately empty and will eventually disappear. Who is unreasonable? Who creates egoistic views? Who is inverted? Who misuses? If there is unreasonableness, egoistic views, inversion, and misuse, then it is neither a Dharma treasury nor a scripture. Why? Because the previous words and the subsequent teachings contradict each other. The Buddha told Bodhisattva Mahasattva Jianzhao (Bodhisattva Mahasattva, महान्तः सत्त्वाः): 'Indeed, as you say. Well asked! The essence merges into great tranquility, and the form is unobstructed. Chaotic innocence is called Taiyi (Taiyi, 太一神). When collected, it is the Dharma treasury; when manifested, it is the written word. When collected, it returns to emptiness and disappears without a trace; when manifested, both the body and form appear. When facing the body and form, it is called scripture; when hidden and covered, it is called treasury. Changing shape and transforming essence is precisely the divine transformation of Taiyi's primordial source, free and unhindered. Therefore, the scriptures and teachings are all encompassed by birth, death, suffering, and emptiness. To say that the written word is the use of liberation is the liberation from suffering and emptiness within the teachings, not the liberation from the divine transformation of Taiyi's primordial source. You use unreasonableness, egoistic views, inversion, and misuse to challenge me, which is not without reason. However, the teachings lie in giving and taking, revealing differences, and removing attachments. From the perspective of reason, opposition and non-opposition are in a state of stillness. Stillness has no extinction, and there is no extinction that can be extinguished.' At that time, among the assembly, there was a Bodhisattva Mahasattva named Pumin (Pumin, 普遍泯除). Upon hearing the Buddha's words, he suddenly understood. Immediately, he clearly saw the Twelve Divisions of the Teachings (Twelve Divisions of the Teachings, 十二部経) on his body. The refined and coarse, the profound and shallow, the gradual and sudden enlightenments were all clearly presented. Line by line, the meanings and phrases were profound. The mutual annihilation of hundreds of negations, the merging of reason into ten thousand affirmations, were mixed and chaotic. Naturally formed without seams, golden paper with silver letters, a scroll reaching the heavens. Using skin as paper, bone as a pen, clear veins as water, marrow as ink, writing with the reason of self-nature without any mistakes. At that time, the assembly suddenly understood, and the illuminated realm was clear. The countless scriptures and teachings of the past and present were suddenly understood and received at once. Holding them on the body, there was no longer any external seeking. Ceasing delusions, obliterating truth and falsehood, equality manifested before them. Chapter Twelve: Revealing That the Bodies and Dharma of All Sentient Beings Are One and the Same, Without Two Categories Furthermore, Bodhisattva Mahasattva Hunrong (Hunrong Bodhisattva Mahasattva, 混融菩萨摩诃萨) stepped forward and reported to the Buddha: 'World Honored One, as mentioned above, all scriptures are unique.' --------------------------------------------------------------------------------
Chinese
切众生身是。若一切众生身是经卷。经卷即是法聚。若一切众生身身为法聚。身法聚者。唯愿世尊慈哀为说。令无量大众及下方一切诸众生达解自身究竟法聚。息于外求见真善知识。 佛告混融菩萨摩诃萨曰。一切众生身如实名为经卷亦名法聚。何以故。从解惑立名不同。体解究竟名为经卷亦名法藏。迷惑立名名为众生。亦名生死亦名苦聚。亦名颠倒亦名外求。何以故。众生不解名之为惑亦名外求。以是缘由不识自身之上有无量法聚十二部经。遂便外向求善知识名为众生。将法逐法既遇善知识。已善知识为其说法。教真法处而语之曰。若欲求法。先当自求。若自求者。净佛知见广开三藏。三藏者所谓佛藏所谓法藏所谓僧藏。因此三藏复开三藏。其三藏者何。若向下方同下方名目而说。同下方名目者。所谓修多罗大藏。般若波罗蜜大藏。波罗提木叉大藏。以此三种大藏统收法界一切法尽。 混融菩萨摩诃萨白佛言。世尊如来所说教。诸众生若求法者先当自求。若自求者净佛知见广开一切众生身内二种三藏。虽闻圣说不能解了。不知何者为佛藏。不知何者为法藏。不知何者为僧藏。不知何者是修多罗大藏。不知何者是般若波罗蜜大藏。不知何者是波罗提木叉大藏。以不知故愿佛说之。 佛告混融菩萨摩 现代汉语译本： 如果说一切众生的身体就是经卷，那么经卷也就是法的聚集。如果说一切众生的身体就是法的聚集，那么什么是身法聚集呢？唯愿世尊慈悲怜悯，为我们解说，让无量的大众以及下方世界的一切众生，都能理解自身究竟的法聚，停止向外寻求，从而见到真正的善知识。 佛告诉混融菩萨摩诃萨（Hunrong Bodhisattva Mahasattva，大菩萨）说：一切众生的身体，如实地来说，就是经卷，也叫做法聚。为什么这么说呢？这是因为从理解迷惑的角度来立名有所不同。彻底理解究竟的真理，就叫做经卷，也叫做法藏（法宝）。因为迷惑而立名，就叫做众生，也叫做生死，也叫做苦聚，也叫做颠倒，也叫做向外寻求。为什么呢？因为众生不理解，所以叫做迷惑，也叫做向外寻求。因为这个缘故，不认识自身之上具有无量的法聚和十二部经，于是就向外寻求善知识，所以叫做众生。将法追逐于法，如果遇到了善知识，善知识就会为他们说法，教导他们真正的法处，并告诉他们说：‘如果想要寻求佛法，首先应当从自身寻求。如果从自身寻求，就能净化佛的知见，广泛开启三藏（三个宝藏）。’三藏指的是佛藏（佛的宝藏）、法藏（法的宝藏）和僧藏（僧的宝藏）。因为这三藏，又可以开启另外的三藏。这另外的三藏是什么呢？如果面向下方，按照下方的名目来说，按照下方的名目来说，就是修多罗大藏（Sutra Pitaka，经藏），般若波罗蜜大藏（Prajna Paramita Pitaka，般若波罗蜜多藏），波罗提木叉大藏（Pratimoksha Pitaka，戒律藏）。用这三种大藏来统摄法界的一切法。 混融菩萨摩诃萨（Hunrong Bodhisattva Mahasattva，大菩萨）对佛说：世尊，如来所说的教导，如果众生想要寻求佛法，首先应当从自身寻求。如果从自身寻求，就能净化佛的知见，广泛开启一切众生身内的两种三藏。虽然听闻了圣人的教导，但还是不能理解，不知道哪个是佛藏，不知道哪个是法藏，不知道哪个是僧藏，不知道哪个是修多罗大藏，不知道哪个是般若波罗蜜大藏，不知道哪个是波罗提木叉大藏。因为不了解这些，所以希望佛能为我们解说。 佛告诉混融菩萨摩诃萨（Hunrong Bodhisattva Mahasattva，大菩萨）说：