Chinese
。水行天子树音天子百千眷属。一时云会而至佛所。各各恭敬正坐一面。长跪叉手以偈叹曰。 众圣说无别 有垢无垢如 一切相通达 言教悉无殊 众圣言说异 意旨悉皆同 文字即解脱 大小理处通 众圣明了慧 方便开初始 文起为未悟 既悟相即理 众圣善方便 随宜皆不实 执教谓为是 即便起放逸 众圣相影向 同说一如理 教门虽无量 达解悉会是 众圣所师法 轨处悉无殊 伏藏圆明显 万相即体如 众圣巧便说 慈心詃诱人 圆明显伏藏 觉性明了真 众圣明了说 销融于毒害 恼恼先自无 何处有五盖 佛告水行天子树音天子曰。一切言教不离心相。至于文字不离身相。是故身相得解脱时。文字即解脱用。 水行天子树音天子异口同音而白佛言。世尊一切言教文字以何为体。以何为实。言教文字根本何者为是。寻教会理文字即解脱用者。何者为是。愿大慈尊说其所由。令无量大众知文字所由道教根本。 佛告水行天子树音天子曰。一切言教心相是本。一切文字身相是体。身相为实。寻教会理者。穷其心生住灭名为寻教会理。文字即解脱用者。诸根真照真照真照圆寂寂照照寂同尘无染。名为文字即解脱用 现代汉语译本：水行天子（Śūramati，掌管水的天神）和树音天子（Drumaghoṣa，树木发出的声音）带着成百上千的眷属，一同聚集到佛陀的住所。他们各自恭敬地在一旁端正坐好，长跪合掌，用偈颂赞叹道： ‘众圣所说的道理没有差别，有垢与无垢的本性相同。 一切法相都是相通达的，圣人的言教也没有什么不同。 众圣的言语表达虽然各异，但其意旨却完全相同。 文字本身就是解脱，大小乘的道理处处相通。 众圣以明了的智慧，用方便法门开启众生的觉悟。 设立文字是为了引导未悟者，一旦觉悟，万相即是真理。 众圣善于运用方便法门，随顺根机所说的都不是真实的。 执着于教义，认为它是真实的，就会产生放逸之心。 众圣的法相相互辉映，共同宣说同一如如之理。 教法门径虽然无量，但通达理解后，都会归于一处。 众圣所效法的法则，其轨则和处所都没有差别。 伏藏的真理圆满显现，万象即是本体的如如。 众圣巧妙地说法，以慈悲心引导诱化世人。 圆满显现伏藏的真理，觉悟的自性是明了而真实的。 众圣明了地说法，是为了消融众生的毒害。 烦恼本来就是虚无的，又哪里会有五盖（pañca nivaraṇa，贪欲、嗔恚、睡眠、掉悔、疑法）呢？’ 佛陀告诉水行天子和树音天子说：‘一切言教都离不开心相，至于文字也离不开身相。因此，当身相得到解脱时，文字也就具有了解脱的作用。’ 水行天子和树音天子异口同声地对佛陀说：‘世尊，一切言教文字以什么为本体？以什么为真实？言教文字的根本是什么？寻求教法真理，文字就能发挥解脱作用，这又是为什么？愿大慈大悲的世尊解说其中的缘由，让无量的大众了解文字的由来和道教的根本。’ 佛陀告诉水行天子和树音天子说：‘一切言教以心相为根本，一切文字以身相为本体，身相是真实的。寻求教法真理，就是穷究心的生起、住留和灭去，这叫做寻求教法真理。文字就能发挥解脱作用，是指诸根的真照，真照、真照，圆寂寂照，照寂同尘而无染着，这叫做文字就能发挥解脱作用。’
English
English version: Śūramati (Śūramati, the celestial being who governs water) and Drumaghoṣa (Drumaghoṣa, the sound emitted by trees), along with hundreds of thousands of their retinue, gathered together at the Buddha's abode. Each of them respectfully sat upright to one side, knelt with palms together, and praised with verses: 'The teachings of all the sages are without difference; the nature of defiled and undefiled is the same. All dharmas are interconnected and understood; the teachings of the sages are not different. Although the words of the sages are different, their intentions are all the same. The letters themselves are liberation; the principles of the Greater and Lesser Vehicles are universally connected. The sages, with clear wisdom, use expedient means to initiate the enlightenment of beings. Establishing letters is to guide the unenlightened; once enlightened, all phenomena are the same as truth. The sages are skilled in using expedient means; what they say according to circumstances is not real. Clinging to the teachings, thinking they are real, will give rise to laxity. The dharmas of the sages reflect each other, jointly proclaiming the same suchness principle. Although the gateways to teachings are immeasurable, once understood, they all converge to one place. The laws that the sages emulate, their rules and places are without difference. The hidden treasure of truth is fully revealed; all phenomena are the suchness of the essence. The sages skillfully speak the Dharma, guiding and inducing people with compassionate hearts. Fully revealing the hidden treasure, the awakened nature is clear and true. The sages clearly speak the Dharma in order to dissolve the poisons of beings. Afflictions are originally non-existent; where then are the five hindrances (pañca nivaraṇa, desire, hatred, sleepiness, restlessness, doubt)?' The Buddha said to Śūramati and Drumaghoṣa: 'All teachings are inseparable from the mind-image, and letters are inseparable from the body-image. Therefore, when the body-image attains liberation, the letters also have the function of liberation.' Śūramati and Drumaghoṣa, with one voice, said to the Buddha: 'World Honored One, what is the essence of all teachings and letters? What is their reality? What is the root of teachings and letters? Seeking the truth of the teachings, letters can exert the function of liberation; what is the reason for this? May the Greatly Compassionate World Honored One explain the reasons, so that immeasurable beings may understand the origin of letters and the root of the teachings.' The Buddha said to Śūramati and Drumaghoṣa: 'All teachings take the mind-image as their root, and all letters take the body-image as their essence; the body-image is real. Seeking the truth of the teachings means thoroughly investigating the arising, abiding, and ceasing of the mind; this is called seeking the truth of the teachings. Letters can exert the function of liberation, which refers to the true illumination of the senses, true illumination, true illumination, perfect stillness and illumination, illumination and stillness, being in the world but without defilement; this is called letters exerting the function of liberation.' -------------------------------------------------------------------------------- 。
Chinese
鉴照菩萨摩诃萨前白佛言。世尊大圣圆觉轨法修学而成等觉。等觉圆具还说真轨。自得令他得同入正智乘。乘者乘于法乘而究竟之由。何故如来今日说道。心相是言教。身相是文字。若心相是言教者。一切众生具足言教。若身相是文字者。一切众生具足文字。言教复具文字复具道教。自有何用在大圣会所而听法乎。轨心为则轨身为用。则法成用久来解脱。何故今日说言文字即解脱用。 佛告鉴照菩萨摩诃萨曰。若如汝所问。心相非言教。身相非文字者。十方诸佛无量菩萨一切圣众。离心之与身而有言教者。无有是处。譬如外求九十五道杂类鬼神入人身内遂起恶见。而要大圣。若离身心及与善恶苦乐果报而有言说。我当信受。若不然者。所有言说皆道我身。身是顽铜。心是痴源。教我学学其顽痴之法。我定不从。大圣复语汝。若如是要请之来。何不离身心善恶苦乐果报。而要于我求之。人即便答大圣言曰。我实离之。大圣复问。汝若离身心而要请者。汝今所问为是离身心而问。为是不离而问。若离身心谁为问者。若不离而问即非理之要。所以然者。身为外攞㨯。心王常处中。心王欻生念使口而便问。是以得知。问者皆由身心。若离身心无复有问。以此证知。往古来今三世诸佛所有法藏。唯心性为本。若 现代汉语译本 鉴照菩萨摩诃萨上前禀告佛说：‘世尊大圣，您通过圆觉的轨范和方法修学而成就了等觉（指佛的果位）。既然已经圆满具备了等觉的境界，为何还要宣说真实的轨范呢？自己证悟后，应该让其他人也能够一同进入正确的智慧之乘（指通往觉悟的道路）。所谓“乘”，是指乘坐于佛法之乘而最终达到究竟的境界。为何如来您今天却说，心相就是言教，身相就是文字呢？如果心相就是言教，那么一切众生都具备言教；如果身相就是文字，那么一切众生都具备文字。既然言教和文字都已经具备，又何必在大圣的集会中听闻佛法呢？以心为法则，以身为作用，法则成就，作用长久，自然就能解脱。为何今天又说文字就是解脱的作用呢？’ 佛告诉鉴照菩萨摩诃萨说：‘如果像你所问的那样，心相不是言教，身相不是文字，那么十方诸佛、无量菩萨、一切圣众，如果离开了心和身而能有言教，那是绝对不可能的。譬如，有些人向外寻求九十五种外道，或者各种鬼神进入人体，于是产生邪恶的见解，然后来要求大圣。如果他们能离开身心以及善恶苦乐的果报而有所言说，我才应当信受。如果不是这样，他们所有的言说都是在说道我的身体。身体是顽固的铜铁，心是愚痴的根源，教我学习顽固愚痴的方法，我一定不会听从。大圣反过来问你，如果他们一定要这样请求而来，为何不离开身心、善恶苦乐的果报，而要向我求取呢？’那人便回答大圣说：‘我确实已经离开了。’大圣又问：‘你如果离开了身心而来请求，那么你现在所问的问题，是离开了身心而问，还是没有离开身心而问呢？如果离开了身心，是谁在发问呢？如果没有离开身心而问，那就是不合道理的要求。’之所以这样说，是因为身体是外在的工具，心王常常处于中心。心王忽然生起念头，驱使口来发问。因此可以得知，发问者都是由于身心。如果离开了身心，就不会再有发问。由此可以证明，往古至今三世诸佛所有的法藏，都是以心性为根本。’
English
English version Then Jianzhao Bodhisattva Mahasattva addressed the Buddha, saying: 'World Honored One, Great Sage, you have achieved Equal Enlightenment (Sambodhi) through the practice and study of the perfect and complete Dharma of Perfect Enlightenment. Now that you have fully attained Equal Enlightenment, why do you still expound the true Dharma? Having attained enlightenment yourself, you should enable others to enter the Vehicle of Correct Wisdom (Samyak-prajna-yana). The 'vehicle' refers to riding the Dharma Vehicle to ultimately reach the final state. Why does the Tathagata (another name for Buddha) say today that the characteristics of the mind are verbal teachings, and the characteristics of the body are written words? If the characteristics of the mind are verbal teachings, then all sentient beings possess verbal teachings. If the characteristics of the body are written words, then all sentient beings possess written words. Since verbal teachings and written words are already possessed, what is the purpose of listening to the Dharma in the assembly of the Great Sage? Taking the mind as the principle and the body as the function, when the principle is established and the function is enduring, liberation naturally occurs. Why do you say today that written words are the function of liberation?' The Buddha said to Jianzhao Bodhisattva Mahasattva: 'If, as you ask, the characteristics of the mind are not verbal teachings, and the characteristics of the body are not written words, then if the Buddhas of the ten directions, countless Bodhisattvas, and all the holy beings could have verbal teachings apart from the mind and body, that would be impossible. For example, some people seek outwardly for the ninety-five heretical paths, or various ghosts and spirits enter the human body, and then they develop evil views and make demands of the Great Sage. If they can speak apart from the body and mind, and apart from good and evil, suffering and happiness, and karmic retribution, then I should believe and accept them. If not, all their words are speaking about my body. The body is stubborn metal, and the mind is a source of delusion. If they teach me to learn the methods of stubbornness and delusion, I will certainly not follow them.' The Great Sage then asks you in return, 'If they insist on coming to make such requests, why don't they separate themselves from body and mind, good and evil, suffering and happiness, and karmic retribution, and then seek from me?' The person would then answer the Great Sage, saying, 'I have indeed separated myself.' The Great Sage then asks, 'If you have separated yourself from body and mind to make this request, are you asking this question having separated yourself from body and mind, or not having separated yourself? If you have separated yourself from body and mind, who is asking the question? If you are asking without having separated yourself, then that is an unreasonable demand.' The reason for this is that the body is an external instrument, while the mind-king always resides in the center. The mind-king suddenly generates a thought and causes the mouth to ask. Therefore, it can be known that the questioner is always due to the body and mind. If one separates from body and mind, there will be no further questions. From this, it can be proven that all the Dharma treasures of the Buddhas of the past, present, and future are based on the nature of the mind.' --------------------------------------------------------------------------------
Chinese
离心性则无言说。是故无量真法隐在四大五阴。千是万非取舍简默。恶见尘中隐名为四大五阴。千是万非取舍简默。恶见尘劳显即四大五阴。千是万非取舍简默。恶见尘劳以为文字根本。若离身心纵令佛辩无所言说。既无言说。抄何为经。既无可抄。字亦无字。 鉴照菩萨摩诃萨前白佛言。世尊若身心是法藏根本文字所由者。法本无染文字常净。而此身心岂得无染常净。 佛告鉴照菩萨摩诃萨曰。心性本净。犹如明王虽处身中不为身尘所染。名为无染。明王虽在尘中。王不染尘。尘不染王。尘不染尘。名为常净。无染常岂非真实法轨文字经教。以此证知。无边经卷唯一切众生身是。无边法藏唯一切众生心性天真是。若离此二。众圣权实无量言教四辩宣扬。悉皆息驾旨章断句。是以得知。大圣圆音古今理通唯说身心。是以愚人名身心为生灭秽恶。不名文字经教以为生灭秽恶。岂不违理太甚。横增我见。颠倒情奢。错用非宜。说而不足。以偈颂曰。 菩提大道想念融 毕竟三毒真佛体 是非从来任性流 始终本末无依底 身想究竟能容受 无简无择无成破 无染常净法力转 搜穷踪绪无善恶 鉴照菩萨摩诃萨白佛言。世尊如佛所说。体融大寂相即真用。真用用真无真无用。无真无用 现代汉语译本 离心性就无法用语言表达。因此，无量的真实佛法隐藏在四大（地、水、火、风）五阴（色、受、想、行、识）之中。在千是万非的取舍之间保持简默。在充满恶见的尘埃中，隐藏着名为四大五阴的事物。在千是万非的取舍之间保持简默。显现于恶见尘劳之中的就是四大五阴。在千是万非的取舍之间保持简默。将恶见尘劳作为文字的根本。如果脱离身心，纵然是佛陀的辩才也无从谈起。既然没有言语，又抄写什么作为经典呢？既然无可抄写，文字也就无从谈起。 鉴照菩萨摩诃萨向前对佛说：‘世尊，如果身心是法藏的根本，文字的由来，那么法本应无染，文字应常净。而这身心怎么会是无染常净的呢？’ 佛告诉鉴照菩萨摩诃萨说：‘心性本来清净，犹如明王（智慧之王），虽然身处尘世之中，却不被尘世所污染，这叫做无染。明王虽然身处尘世之中，明王不被尘埃所染，尘埃也无法沾染明王，尘埃也无法沾染尘埃，这叫做常净。无染常净难道不是真实的法则、文字、经典教义吗？由此可以证明，无边的经卷唯一存在于一切众生的身体之中。无边的法藏唯一存在于一切众生的心性天真之中。如果脱离了这两者，众圣的权巧方便和真实教诲，无量的言语教导和四种辩才的宣扬，都将停止运行，旨章断句也将失去意义。因此可以得知，大圣的圆满音声，贯通古今的真理，唯独在于身心的阐述。因此愚人才会将身心视为生灭秽恶之物，却不将文字经典教义视为生灭秽恶之物，这岂不是太不合道理了吗？平白增添我见，颠倒情欲，错误地使用不适宜之物，说也说不清楚。’用偈颂说道： 菩提大道，想念融合， 毕竟三毒（贪嗔痴）即是真佛体； 是非从来任性流， 始终本末无所依； 身想究竟能容受， 无简无择无成破； 无染常净法力转， 搜穷踪绪无善恶。 鉴照菩萨摩诃萨对佛说：‘世尊，正如佛所说，体性融合于大寂静，相即是真用。真用即是用真，无真即是无用。无真即是无用’