佛說無言童子經卷上
Sutra of the Silent Youth Spoken by the Buddha, Scroll 1
西晉月支三藏竺法護譯
Translator: Dharmarakṣa, Tripiṭaka Master from Yuezhi, Western Jin Dynasty
聞如是：
This is what I heard:
一時佛遊羅閱祇耆闍崛山中，與大比丘眾千二百五十人俱，摩訶菩薩無央數。爾時城中，師子將軍第一夫人孕有德男，天虛空唱大音聲而告之曰：「童子！汝當懷抱道教思惟經典，慎莫宣說世之言談，曉了方便度世之法，少言尠辭捨方俗事，當歸正義不取美辭嚴飾之說。」童子遙聞如是音教，未曾啼泣亦不出聲，初不自現嬰兒之相，至于七日顏貌悅豫無有顦顇，眾人來觀視之無厭。或有人言：「此兒無聲，用為育養？」父母答曰：「是非隨宿，吾當育之。所以者何？今觀此兒，威容顏貌端正姝妙巍巍難量，非是凡庶之所能及，實不虛妄。」於時父母親屬知識見兒無聲，因共字之號曰無言。
Thus have I heard: At one time, the Buddha was traveling and staying at Mount Gṛdhrakūṭa in Rājagṛha, along with a large community of twelve hundred and fifty fully ordained monks and countless great bodhisattvas.
At that time in the city, the wife of General Shizi was pregnant with a virtuous son. From the empty sky, a great voice proclaimed: “Child! You must cherish the path of the Dharma, contemplate the scriptures, and be careful not to utter worldly speech. Understand the skillful means of liberating teachings. Speak little, use few words, and abandon ordinary, vulgar matters. You must turn toward true meaning and not favor embellished, beautiful words.”
The child, hearing this teaching from afar, never cried or made a sound, and from the very beginning never displayed the behavior of an infant. For seven days, his face remained joyful and radiant without any sign of fatigue. Many people came to see him and were never tired of looking at him. Some said, “This child makes no sound—why raise him?” His parents replied, “This is not by coincidence; we will raise him. Why? Now look at this child: his dignity, appearance, and features are supremely handsome, noble, and beyond measure. He is not something ordinary people can match. This is truly no lie.” Then the child’s parents, relatives, and friends saw that he made no sound, and so they named him “Without Speech.”
於是無言童子，漸遂長大至于八歲，四方眾人來觀察者無有懈厭。其有方面或有法會分別義者，輒詣其所諮受法言，寂然靜思亦無所說。時彼童子而於異日，與其父母五種親屬朋友知識，至耆闍崛山而詣佛所，稽首足下右繞三匝，於世尊前叉手而立，覩無央數十方世界諸菩薩會億百千姟，各各處于嚴淨之座，心大歡然善意生焉。時舍利弗前白佛言：「唯天中天！是無言者師子將軍之子，端正姝好威光難量巍巍如此，離於言談而無所說，其人前世有何餘殃，生無有聲又不能言？」
At that time, the bodhisattva named Silence gradually grew up until he reached the age of eight. People came from all directions to see him, and no one grew tired or weary of looking at him. Wherever Dharma assemblies gathered to discuss the meaning of the teachings, he would go to receive instruction on the Dharma. In quiet stillness, he contemplated without speaking.
One day, together with his parents, five types of relatives, friends, and acquaintances, he went to Vulture Peak to visit the Buddha. He bowed at the Buddha's feet, circumambulated him three times to the right, and stood with palms together before the World-Honored One. There he beheld countless bodhisattvas from worlds in the ten directions—hundreds of thousands of millions of them—each seated upon a magnificent seat. His heart swelled with great joy, and wholesome intentions arose within him.
At that time, Shariputra said to the Buddha: "O World-Honored One, this son of General Simha—silent, elegant in appearance, majestic and radiant beyond measure—remains utterly speechless without saying a word. What residual misfortune from his past life has caused him to be born unable to produce sound or speak?"
佛告舍利弗：「止止！勿得輒慢無言童子。所以者何？此人則是菩薩大士，於過去佛殖眾德本，供養無數諸佛正覺，稽首足下得不退轉，當成無上正真之道。初生之時，天於虛空宣揚大音：『童子，汝當抱道意，思惟經典勿有世談。』以是之故，今此菩薩寂然不言，受柔順教於茲八歲，一心結舌而無所說，以斯憺怕奉行四禪。」
The Buddha said to Shariputra: "Stop, stop! Do not be rude to the Boy Without Words. Why? Because this person is a great being (bodhisattva) who has planted roots of virtue under past Buddhas, made offerings to countless perfectly enlightened Buddhas, bowed at their feet, attained the stage of non-retrogression, and is destined to achieve supreme perfect enlightenment. When he was first born, a voice in the heavens declared: 'Child, uphold the aspiration for enlightenment, reflect on the sacred teachings, and do not indulge in worldly talk.' For this reason, this bodhisattva remains silent, having accepted this gentle instruction. Now at eight years old, he is single-minded and speechless. In this serene state of stillness, he practices the four meditative absorptions."
世尊復告舍利弗言：「其有眾生，若能覩無言菩薩悉順道教由此無言，以是之故今有大會，當說經法，開化導利於無央數不可稱人民之眾。」
The World-Honored One then addressed Shariputra: "Those sentient beings who are able to see the bodhisattva 'No Words' will all follow the Buddha's path through that wordlessness. For this reason, a great assembly has now gathered, and we shall teach the sutra and open the way of transformation for countless, immeasurable numbers of people."
於是無言菩薩即如其象，三昧正受而現瑞應，令諸聲聞及眾菩薩、天、龍、鬼神、揵沓和阿須倫、伽留羅、真陀羅、摩睺勒、比丘、比丘尼、優婆塞、優婆夷一切眾會，各於右掌化生蓮華大如車輪，其色若干微妙鮮好，其香難量，見者心歡。彼蓮華上則有自然諸化菩薩，結加趺坐，三十二相莊嚴其身。無言菩薩見大神足，稽首世尊重自歸命，其蓮華上諸坐菩薩，叉手卑身亦三自歸。無言菩薩口適宣此稽首歸命，應時自然恒邊沙等諸佛世界六反震動，大音普聞，天於空中歎若雷震，則雨眾華，箜篌樂器不鼓自鳴。
Thus, without speaking a single word, the Bodhisattva entered a deep meditative state, aligning himself with that very intention. As a result, a miraculous sign appeared: all the voice-hearers, bodhisattvas, gods, dragons, spirits, gandharvas, asuras, garudas, kinnaras, mahoragas, monks, nuns, laymen, and laywomen—everyone gathered there—saw a lotus flower, as large as a chariot wheel, magically appear in the palm of their right hand. Each flower was subtly colored, exquisitely beautiful, and emitted an unfathomable fragrance, delighting all who saw it. Upon each lotus sat a spontaneously manifested bodhisattva, cross-legged, adorned with the thirty-two marks of a great being. Seeing this display of great spiritual power, the Bodhisattva of Silence bowed to the World-Honored One and took refuge. In turn, the bodhisattvas seated on the lotuses joined their palms, bowed low, and also took refuge three times. The moment the Bodhisattva of Silence uttered this act of homage and refuge, countless worlds—as many as the sands of the Ganges—shook in six ways. A great sound spread everywhere, and the gods in the sky roared like thunder, showering down various flowers. Harps and other instruments played by themselves, without being struck.
無言菩薩承佛威神，大願所致，踊在空中去地四丈九尺，大菩薩眾亦復如是。無言大士而於中與菩薩異口同音，以偈讚佛：
Silent Bodhisattva, empowered by the Buddha’s spiritual might and guided by his great vow, rose into the sky to a height of forty-nine feet above the ground, and the great bodhisattva assembly did likewise. Then, with one voice, the bodhisattva Silent One, together with the other bodhisattvas, praised the Buddha in verse:
「無形而現形， 亦不住於色，
欲以開化眾， 現身而有教。
佛者無色會， 亦不著有為，
皆度一切數， 導師故現身。
顯相三十二， 奇好八十種，
以嚴其身體， 為眾講說法。
法者則無相， 亦無有音響，
無聲不可得， 無念寂微妙。
佛法覺了法， 處在佛樹下，
彼道無言教， 言辭無所說。
其法無形法， 求相不可得，
以無相之法， 安可有所說？
愍傷於群生， 此佛之大恩，
分別無所獲， 所說不失時。
曉了無所得， 解空無所獲，
能如此養者， 佛義無名字。
有為之言教， 諸佛因所說，
彼數無所有， 無為無自然。
如無常形色， 導師緣見象，
此法無所有， 為眾說此經。
又始至八歲， 口未曾有言，
我初生之時， 諸天唱大音。
以入惟經典， 其耳不聞聲，
如是懷道業， 口亦無所說。
無言假有教， 辭語無所暢，
以言謂有說， 清淨妙光曜。
念誓願佛道， 志在於大乘，
當宣于尊教， 得佛人中上。
道心不可獲， 無言無相念，
是故曰道空， 解結成暉曜。」
Although formless, a form appears, Yet does not dwell in physical form. Desiring to teach and transform beings, A manifest body appears to guide.
The Buddha is not a gathering of form, Nor does he cling to conditioned things. He has transcended all categories, Therefore the Teacher appears in form.
Adorned with thirty-two major marks, And eighty excellent minor signs, His body is thus beautifully graced, To expound the Dharma for all beings.
The Dharma itself has no form, Nor does it possess any sound. Without sound, it cannot be grasped, Beyond thought, subtle and still.
The Buddha realized the Dharma, Seated beneath the Bodhi tree. That Path is without spoken words, With no language, nothing is said.
The Dharma is a formless truth; A material sign can never be found. With a formless Dharma, how then Could there be anything to say?
Out of compassion for all beings, This is the Buddha's great kindness. Distinctions yield nothing to grasp, Yet the teaching is never untimely.
Understanding that nothing is gained, Seeing emptiness, we acquire nothing. One who cultivates in this way Holds the Buddha's meaning, which has no name.
Conditioned words and teachings Are the means by which Buddhas speak. Those numbers are utterly empty; The unconditioned has no fixed nature.
Like impermanent forms and shapes, The Teacher manifests appearances. This Dharma has no real existence, Yet for beings it preaches this sutra.
From birth until the age of eight, Not a single word left my mouth. At the moment of my birth, Heavenly beings proclaimed a mighty sound.
When I entered the study of scriptures, My ears perceived no distinct sound. Thus, bearing the essence of the Path, My mouth also spoke nothing at all.
Wordless, yet providing teachings, Language itself gives no expression. When we say there is speech, It is the pure, radiant light of wisdom.
Making a vow for Buddhahood, The mind set on the Great Vehicle, One shall proclaim the supreme teaching, Attaining Buddhahood, foremost among people.
The awakened mind cannot be grasped, Without words, without form or thought. Therefore, the Path is called "empty" — Untying all knots, it shines with radiance.
於是童子謂諸眾會：「道與言教等無有異，不可見！不可持！所可說無能覩，口說志道，人計於道而有所求，其所處願斯無所有，不可得處則無所住，如是住者道之所立也！諸度無極亦復如是。及餘無數眾德之本，說於言教亦無所說，但是音聲無有言辭。又說布施者，以施當施者，惠與有所向，道住一切等，口說愍哀施，道教亦行慈，其道為自然，平均如虛空，心所曉了有所說，計彼一切悉為清淨，其道為普虛端如是。身行、口言、心有所思，捨施施斯一切塵勞，是乃名曰施度無極。所可勸助亦復如是。布施非是道之恩惠，有計道者不依布施，是二事者但假聲耳！永無所著亦無形像。假使如是受道教者，為菩薩行，彼乃名曰施度無極。於布施主則為清淨，有所惠與不想報故。耳聞禁戒不住於色，則無所生亦無所滅，是為戒者亦復如是。身口心事若無所造，悉無所有而反分別，所講說因緣合成。口有所說因名曰戒。如口所說戒亦如是。此二事者俱無形像，諸禁戒業，一切假言語無章句，計於道者無所言說。其口所暢及心意，以業是禁戒勸助道德，言戒為道欲曜於戒，一切無像猶如虛空，能曉了此，是謂獨步報行禁戒。所可遊志超絕無侶，入平等覺，亹亹深妙難及之道。」於是讚曰：
Then the boy said to the assembly: "The Path and the words that teach it are no different—they cannot be seen! They cannot be grasped! What can be spoken cannot be observed. The mouth speaks of seeking the Path, yet people try to hold on to it as something to pursue. But the place they wish to reach has no existence; what cannot be grasped has no fixed location. To dwell in such a state is where the Path stands! The perfections (pāramitās) are also like this. And countless other foundations of virtue, when explained in words, are in fact not explained; they are only sound, with no actual language.
Furthermore, when we speak of giving, we talk of the giver, the gift, and the recipient. Yet the Path abides in total equality. When the mouth speaks of compassionate giving, the teaching of the Path itself is also compassionate. The Path is naturally so, as vast and even as empty space. Whatever the mind understands and then expresses—consider all of that as pure. The Path is universally empty like this.
Whether through body, speech, or mind, if one relinquishes and gives away all defilements, that is what is called the perfection of giving. The encouragement to do so is also like this. Giving is not a favor granted by the Path; if someone regards the Path as dependent on giving, these two things are merely borrowed sounds! They are forever without attachment or form. If one receives the Path's teaching in this way, then such a one is practicing as a bodhisattva; this is called the perfection of giving. Such a person becomes pure regarding the act of giving, because they give without expecting any return.
Regarding moral discipline: when the ears hear precepts but do not cling to their sounds, then there is no arising and no ceasing. Moral discipline is like this too. When body, speech, and mind do not create anything, and yet one still distinguishes and explains due to causes and conditions, then the mouth speaks and names it 'moral discipline.' Just as the mouth speaks it, so moral discipline is also like that. These two things are both formless. All precepts and moral deeds are merely borrowed words with no real substance. Consider the Path—it has no words to say. When the mouth speaks and the mind resolves to apply these precepts to encourage virtue, and one claims, 'Moral discipline is the Path, wanting to illuminate moral discipline'—everything is without image, like empty space. One who can understand this is said to walk alone, embodying moral discipline. Such a one moves freely beyond all companions, enters the equal enlightenment, and reaches the deep, wondrous, and hard-to-attain Path."
Then he praised with a verse:
「如言道亦然， 無持不可見，
所說無所覩， 我宣者佛道。
誓願求於道， 所願無所住，
無住無處所， 道所立亦然。
諸度無極然， 及所作眾德，
言辭託音聲， 所說無所說。
所可謂布施， 所施當所施，
方當所憲者， 悉住平等道。
口所暢布施， 敷演於道事，
彼道亦自然， 等猶如虛空。
若能曉了心， 口之所說者，
彼一切清淨， 聞淨皆至道。
身口及心念， 捨一切塵勞，
所勸亦如斯， 是施度無極。
布施不歸道， 道不倚於施，
此二者假名， 無著亦無象。
若無所依倚， 其受道若斯，
若不望想報， 是名曰布施。
而假聞禁戒， 不住於形色，
不起無所滅， 是為戒之相。
不行戒亦爾， 身口心無異，
無作無所有， 假有言說耳！
因緣合有辭， 說號禁戒耳！
如吾戒正等， 此二事無漏。
諸可禁戒事， 一切假於言，
道義所獲者， 無言亦無業。
口說心所作， 禁戒勸助道，
計戒及道教， 一切如虛空。
若曉了此者， 獨步普入戒，
則遊居於道， 深妙難解句。」
"The Way is like what is spoken, Yet it cannot be grasped or seen. What is spoken cannot be observed— This, I declare, is the Buddha's path.
Those who vow to seek the Way Find their aspirations dwell nowhere. With no dwelling, no place to abide, The Way's foundation is likewise unbound.
The perfections and all virtuous deeds Are expressed through words and sounds, Yet what is spoken is ultimately unsaid.
Regarding what is called 'giving', The gift and the giver, And the recipient yet to come— All abide in the equanimous path.
When one proclaims generosity And expands on the path's activities, That path itself is naturally empty, Like the vastness of space.
If one truly understands What the mind and words express, Everything becomes pure, And hearing purity leads to the Way.
Body, speech, and mind Let go of all defilements; What is encouraged is likewise empty— This is the perfection of giving.
Giving does not belong to the path, Nor does the path rely on giving. These two are mere conventions— Without attachment, without form.
When there is no clinging, One receives the path accordingly; When no reward is expected, That is called true giving.
Likewise, hearing of precepts, One does not cling to form or appearance; Without arising, without cessation— This is the mark of discipline.
The practice of precepts is likewise: Body, speech, and mind are non-dual. Without action, without possession— Yet we speak of them with words!
Causes and conditions give rise to terms; We simply call them 'precepts'. Just as my discipline, rightly equanimous, These two matters are without leakage.
All that pertains to precepts Is entirely dependent on words; The meaning attained from the path Has neither speech nor karma.
What the mouth says, what the mind does— Precepts and encouragement toward the path: Consider both precepts and the path's teaching— All are like empty space.
One who understands this Walks alone, fully immersed in discipline, And so dwells within the path— In profound, ineffable verses."
童子又謂諸來會者：「所可謂言忍辱教者亦是言辭，解空空義乃為忍辱。忍如平等三界亦如，說忍形類無像無見，等心於此乃名曰忍。若能虛靜為忍辱根，音聲香味因緣合成，彼無所有但文字耳，是故宣暢言忍辱矣！如來正覺說有三忍，身、口、心念。若能曉了此忍辱者，是曰為忍。解斷其身節節離散，心無瞋恚，恩愛及身譬如墻壁，察身如是為忍辱。遠聞惡口所暢說，若能堪任，於諸言辭不味所說，乃為忍辱。若復遊志一切瑕穢，其心靜然而無憂結，意能分別諸文字者，心乃入於忍辱，計如忍道亦如此，身口意俱同爾，乃名曰道。宣傳於聖教，多所勸助者，一切精進上妙細微，及諸中間，億劫合集而不可得，至於成就。假使精進不可逮得，計於道德亦無所獲，不得諸法，是曰精進。所修精進設能如是，不懷怯弱亦無恐懅，是謂極上通大精進猛勇菩薩仁義備悉。」於是童子重頌曰：
The Youthful One further addressed the assembly: “What we call the teaching of patience is itself just words. To truly understand patience, one must comprehend the emptiness of emptiness. Patience is like the equality of the three realms—formless, invisible, and without perception. Only when the mind is equally at peace toward all things can it be called patience. To settle the mind in stillness and emptiness is the root of patience. Sounds, scents, and flavors arise through causes and conditions; they are ultimately nonexistent, mere letters and words. Therefore, we speak of patience in this way. The Thus-Gathered One, the fully enlightened, teaches three kinds of patience: patience of body, patience of speech, and patience of mind. If one can understand these, that is patience. When the body is cut apart joint by joint, the mind remains free of anger. To see the body and its attachments as no different from a wall, to contemplate the body in this way, is patience. When harsh words are spoken from afar, if one can endure them, and does not cling to any particular expression, this is patience. If one can move through all impurities, remaining calm and free from worry, and if the mind can discern all words and phrases clearly, then the mind has entered patience. Understand: the path of patience is itself the path—body, speech, and mind are all the same in this respect, and this is called the Path. To proclaim the sacred teachings and encourage many—all diligence, both the finest, most subtle forms and those in between, collected over billions of eons, cannot be attained or achieved. If diligence cannot be seized, then the Way itself is also ungraspable. Not to grasp any phenomenon—that is true diligence. If one’s diligent practice is like this, free from timidity and without fear, then this is the supreme, all-pervading great diligence of the courageous Bodhisattva, whose benevolence and righteousness are perfect.”
Then the Youthful One reiterated this in verse:
「可所謂忍辱， 口之所宣暢，
空空義故忍， 如忍等三世。
說於忍色像， 不貌不可見，
若心等於斯， 爾乃名曰忍。
忍類為空靜， 緣合聲香味，
彼無有文字， 此乃名曰忍。
講宣此三忍， 身口及心念，
若人曉了此， 暢乃名曰忍。
節節解其身， 而心不懷恚，
身受如墻壁， 是為身忍辱。
遠聞有惡言， 不報于罵辭，
入此音乃忍， 悉能住所說。
若於諸瑕疵， 心不懷愛結，
設能了字空， 是心入忍辱。
如忍道亦然， 身口意如是，
此乃名曰道， 名所而勸助。
若諸所精進， 最上中微下，
合集億垓劫， 不得便成就。
精進不可得， 道亦無所獲，
不逮一切法， 是曰為精進。
若勤力行此， 無怯不懷難，
彼則大精進， 為猛勇菩薩。」
"That which can be called 'patience' or 'forbearance' is spoken by the mouth. Patience lies in the empty meaning of emptiness, for patience is equal across past, present, and future.
One speaks of the form of patience, but it has no form and cannot be seen. If your mind is in a state equal to this, *then* it is truly called patience.
Patience is like empty stillness, connected to sounds, fragrances, and tastes. Yet these have no words or letters, so *this* is truly called patience.
I proclaim these three types of patience: of the body, of speech, and of the mind. If a person clearly understands this, they can truly speak of patience.
If one’s body is cut apart joint by joint, but their heart holds no anger, and they feel their body is as solid as a wall, *that* is patience of the body.
From afar one hears harsh words, but does not retaliate with insults. Entering into this sound is patience, fully abiding in what is spoken.
Toward all minor faults, the mind does not harbor attachment. If one can understand that words themselves are empty, this mind enters into patience.
Just as patience is the Path, so are body, speech, and mind. *This* is truly what is called the Path, and thus it is praised.
Regarding all forms of effort — supreme, middling, or low — even if they are gathered for billions of eons, they cannot achieve it.
Vigorous effort cannot be grasped, and the Path can be obtained by nothing. Not grasping any phenomenon at all: *this* is called true effort.
If one diligently practices this, without weakness or fear of difficulty, *They* possess great effort and are a courageous Bodhisattva."
童子復謂諸來會者：「所謂禪思亦不有念，計於禪者亦無所住，棄一切想，是乃名曰寂度無極。則能寂然澹泊無言，無放逸，離諸漏而燒滅一切塵，是名曰寂度無極。心於諸法不遣往反，於心離心，是則名曰寂度無極。心及禪定常至道意，恒以平等觀此眾事，若能平等，於諸所觀無有邪正，斯謂佛道不為難得；無有文字亦無所說，不可究竟亦無所有，無有放逸亦不自恣，此乃曰智度無極。無有此際不度彼岸，又於此彼而無所住，正立法界以無所住，亦無所著，亦無文字，無所頒宣，無文字已！不復舉假一切思想，若能啟受於此法者，爾乃名曰智度無極。六度無極亦復如是，假使有人等觀此義，則能均平一切諸法，亦能等於一切眾生，若能同象一切諸法，則能均平一切眾生，若能平均一切眾生，則能平等一切諸佛。等諸佛已，則能奉修於一切智，是故菩薩勇猛無畏，猶斯名曰無極智慧。若能順從此教命者，則順法眼不可思議。」於是童子以偈頌曰：
The boy then said to the assembly, “What is called meditation does not involve grasping concepts, and one who meditates has no fixed abode. Abandoning all mental constructs—this is called the Perfection of Tranquility. To be utterly still, calm, and wordless, without indulgence, free from all afflictions, and to burn away every dust of defilement—this is called the Perfection of Tranquility. The mind does not chase after phenomena or retreat from them; within the mind, detachment from mind itself—this is called the Perfection of Tranquility. The mind and meditative concentration are always aligned with the awakened intention, and one always views all matters with equanimity. If one can be equanimous, then in all observation there is no right or wrong—this means the Buddha Way is not difficult to attain. There are no words, no spoken teachings, nothing to be fully grasped, nothing to hold. There is no indulgence and no self-gratification—this is called the Perfection of Wisdom. There is no ‘this shore’ or cross to the other shore, and neither is there any dwelling on either side. The true nature of reality is established without dwelling, without attachment, without words, without proclamation. When words are gone! No longer do we rely on or borrow any thoughts or ideas. If one can accept and follow this teaching, then it is called the Perfection of Wisdom. The Six Perfections are exactly the same. If someone can view this truth with equanimity, they can balance all phenomena; and if they can balance all phenomena, they can equally treat all beings. If they can treat all beings equally, they can be equal with all Buddhas. Once equal with the Buddhas, they can then cultivate and practice all-encompassing wisdom. Therefore, the bodhisattva is brave and fearless, and this is called the Perfection of Supreme Wisdom. If one can follow these instructions, they will align with the inconceivable Dharma-eye.”
Then the boy spoke a verse:
「禪行無所思， 專心不有住，
斷一切諸想， 名寂度無極。
寂然而澹泊， 不逸無諸漏，
棄捐眾塵勞， 是寂度無極。
其心一切法， 未曾遣往反，
無心脫於心， 寂然度彼岸。
計心及與道， 觀之悉平等，
若能察平等， 佛道不難得。
捨文字無言， 無本無所有，
不樂不自恣， 乃名為智慧。
無此不度岸， 不住彼此際，
正立於法界， 不住無所著。
文字無班宣， 不與一切想，
以是受諸法， 乃名曰智慧。
諸度無極然， 所見一同類，
則能等諸法， 平均於眾生。
以能等諸法， 則能等眾生，
亦等於諸法， 便等一切智。
是故大智慧， 菩薩其勇猛，
能隨此教令， 法眼不可議。」
When practicing meditation, let thoughts be free, Focus the mind without clinging to anything.
Let go of every notion and idea— This is called stillness, the supreme transcendence.
Remain calm and serene, detached yet aware, No straying, no trace of mental leakage.
Abandon all burdens of worldly dust— This is stillness, the supreme transcendence.
The mind regards all things with equanimity, Never wavering forward or backward.
With no mind, it frees itself from mind itself— In stillness, it reaches the far shore.
Consider the mind, consider the path— Observe them both as fundamentally equal.
If you can perceive this equality, Awakening to Buddhahood is not far off.
Let go of words, be silent and wordless— No origin, no essence, no possession.
Neither indulge nor give free rein to desire— This is truly called wisdom (Prajñā).
Without this, you cannot cross to the shore— Do not abide in "here" or cling to "there."
Stand firmly in the realm of ultimate reality, Dwelling nowhere, grasping nothing.
Words do not need to be proclaimed aloud, Do not conjure up any mental images.
By receiving all dharmas in this way, You are truly called wise.
All forms of transcendence are the same— The visions they bring are all of one kind.
Thus you can see the equality of all dharmas, And bring balance to every living being.
Because you see the equality of all dharmas, You see the equality of all beings too.
Equality in dharmas and equality in beings Leads to equality in all-encompassing wisdom.
Therefore, great wisdom belongs to the bodhisattva, The courageous one who follows this teaching.
The Dharma eye becomes immeasurable and inconceivable.
彼諸正士，說此章句分別所趣，以千二百人皆發無上正真道意，六萬菩薩得無所從生法忍。時蓮華上諸坐菩薩，尋即退下稽首佛足，及復禮於無言菩薩，俱共啟白無言菩薩：「吾等以報聖師之恩，欽樂正法奉事經典，修行孝順而有反復。」
Those noble individuals, having expounded upon these passages and their meanings, caused twelve hundred people to awaken the supreme, unsurpassed aspiration for enlightenment. Sixty thousand bodhisattvas attained the realization that phenomena are unborn and unarisen. At that moment, the bodhisattvas seated on the lotus flowers immediately descended, bowed at the Buddha's feet, and also paid homage to the Bodhisattva of Silence. Together, they addressed the Bodhisattva of Silence, saying: "We now seek to repay the grace of our sacred teacher. We delight in the true Dharma, venerate the scriptures, and practice filial piety with gratitude and devotion."
賢者舍利弗前白佛言：「唯然世尊！此諸菩薩，何故口宣如來言辭：『吾等孝順而有反復』？」
The venerable Shariputra approached the Buddha and said: "World-Honored One, why do these bodhisattvas repeat the words of the Tathagata, saying, 'We are dutiful and mindful of gratitude'?"
佛告舍利弗：「此諸菩薩悉是無言菩薩大士之所勸發，令宣道教，演于恩慈、仁義、禮節、無上正真大乘之教，開化未聞，令發道意。是為孝順而有反復，報師之恩。今者故來行供養德，亦欲覩見於此大會，奉覲佛聖，聽省經典，諮受所聞。」
The Buddha said to Shariputra: "All these bodhisattvas were guided by the Great Being, the Bodhisattva of Silence, to spread the way and teach the Dharma. They teach mercy, compassion, virtue, courtesy, and the ultimate true teaching of the Great Vehicle. They inspire those who have never heard of it before and help them awaken the intention to seek enlightenment. This is true filial piety: it is the repayment of a teacher's kindness through devotion. Now they have come to cultivate the virtue of making offerings. They also wish to attend this great assembly, to pay respects to the Buddha, to hear and contemplate the scriptures, and to receive and learn what they have heard."
於是無言菩薩白世尊曰：「我欲啟問如來、至真、等正覺所懷疑結，設見聽者，乃敢自陳。」
Then the Bodhisattva Wuyan addressed the World-Honored One, saying, "I wish to ask the Thus-Come One, the Truth-Worthy One, the Perfectly Enlightened One about a doubt that binds my mind. If I am permitted to speak, I will dare to state it."
世尊即告無言菩薩：「恣意所問諸不了者，如來一一當為發遣，可悅其心令無餘疑。」
The World-Honored One then said to Bodhisattva Wuyan (Non-Speech): "Feel free to ask whatever you do not understand. The Tathagata will answer each question, delighting your heart and leaving no lingering doubt."
時舍利弗語無言菩薩：「汝族姓子，不能語言，云何欲問如來義乎？」
At that time, Shariputra said to the bodhisattva Silence: "Noble child, you cannot speak—how then do you wish to ask about the meaning of the Tathagata?"
無言答曰：「一切語法，悉無文字亦無言辭。所以者何？一切眾生皆悉自然，無諸言教及眾想念。唯舍利弗！因心所念口說言辭，若無所思則無所言。心所念者悉虛無實，言不可說，不可示人，亦不可得諮問行念。其想著者，悉無所有，而無文字。其虛無者亦無想念，亦不宣暢文字之說。其諸行念不自想言：『吾當宣布文字之說。』文字不念當行想念暢文字說。唯舍利弗！十二緣起深奧難逮，巍巍如是，因緣所生，彼則自然，了無所有；假使自然無所有者，彼則無有逮成道者。唯舍利弗！一切諸法無所成因緣之事，依無所住有所造作，因於緣合，是故因緣無所興立。唯舍利弗！一切諸法悉無有主，而君長亦無常主，無有志念，因己思想多所馳騁，從對有念處於眾想，顛倒之黨從其起生。彼若有問、見難問者所想知，一切此法，有想無想悉為一相，謂無有想。彼所以問，是為菩薩行於大哀。唯舍利弗！吾以是故，興發大哀諮問如來，不以言辭聲音問事倚口言教，住於大哀菩薩所問。」
Shariputra, I reply without words: All teachings and expressions are inherently without text or speech. Why? Because all beings are naturally so, without needing verbal instruction or mental conceptions. Shariputra, it is only through the mind's stirring that speech and words arise; if there is no thought, there are no words. What the mind grasps is empty and unreal—it cannot be spoken, cannot be shown to others, nor can it be obtained through questioning or deliberate contemplation. Any fixation on ideas is entirely insubstantial and without text. What is empty has no conception and cannot proclaim any doctrine in words. All mental formations do not tell themselves, "I will now declare a teaching in words." Words themselves do not think, "I should arise as sounds and letters." Shariputra, the twelve links of dependent origination are profound, difficult to fathom, and majestic as such. Whatever arises from conditions is naturally so, utterly devoid of inherent existence. If it is naturally devoid, then there is no one who attains enlightenment. Shariputra, all phenomena arise not from a cause of achievement; they are created by dwelling nowhere, through the joining of conditions. Thus, conditions do not establish anything. Shariputra, all phenomena have no ruler, no master, nor any constant lord, no fixed intention. It is because of one's own thinking that the mind bolts in many directions, and from encountering objects, thoughts arise—the host of delusions stems from this. When one asks questions or challenges, whatever is known through thought, all such phenomena—whether with thought or without—are a single mark, called "absence of thought." That is the nature of the question. This is a bodhisattva practicing great compassion. Shariputra, it is for this reason that I arouse great compassion and inquire of the Tathagata. I do not rely on words, sounds, or speech to ask, nor do I depend on verbal expression. This is the question asked by a bodhisattva abiding in great compassion.
舍利弗問：「若族姓子，設無眾生無有人物，何因菩薩而於眾生興大哀乎？」
Shariputra asked: "If there are no sentient beings and no persons, what reason does the Bodhisattva have to arouse great compassion for them?"
無言答曰：「唯舍利弗！設使眾生不求成就至於道者，爾乃菩薩不於眾生興發大哀；然而眾生，無有眾生起眾生想，是故菩薩處於眾生興發大哀。設說有人則反逆矣，一切五趣猶如幻化。嗚呼痛哉！諸人顛倒，無有眾生想，是故為彼講說經道，使無我本末皆空。由是菩薩為諸眾生興發大哀，無所破壞不毀所有，不壞吾我及人壽命，故曰菩薩入於大哀導利眾生。見暢審如分別空事，為諸客塵之所霑污，所可遊入等一切色，而自觀見本悉清淨，是故菩薩而於眾生興發大哀。」
Majestic silence answered: "Only, Shariputra! If sentient beings did not seek to attain the Path, then a bodhisattva would not arouse great compassion for them. Yet sentient beings, though without a true self, cling to the notion of a self. Therefore, a bodhisattva arouses great compassion for them. To speak of a 'person' is already mistaken; the five realms of existence are all like illusions or magical creations. How pitiable! People are so deluded, clinging to the idea of a self where there is none. Thus, for their sake, the bodhisattva teaches the Dharma, revealing that the self has no inherent nature and that all things are fundamentally empty. This is why a bodhisattva arouses great compassion for sentient beings—not to destroy anything, nor to deny anything, nor to break down the concepts of self, person, living being, or lifespan. Therefore, it is said that a bodhisattva enters great compassion to guide and benefit sentient beings. They clearly see the nature of reality as it truly is, understood through the lens of emptiness. Yet they see sentient beings tainted by adventitious defilements, while in truth their essential nature is pure. That is why a bodhisattva arouses great compassion for sentient beings."
時舍利弗讚無言菩薩曰：「善哉，善哉！族姓子！實如所云一無有異。又從仁賢向者聽者，所講辯才，故欲發問，當從正士啟受如是不可思議。所班宣法，設問所說，當令弊魔不得其便，使如來法得久存立，此諸眾會，天、龍、鬼、乾沓和、阿須倫、加留羅、真陀羅、摩睺勒等人非人，逮得無量道法光明。」
Then Shariputra praised the Silent Bodhisattva, saying: "Excellent, excellent, son of good family! What you have spoken is truly without distinction or difference. Moreover, from your previous words, through the eloquence you have displayed, I wish to ask a question. I hope to receive from you, a noble being, the profound and inconceivable teaching that you proclaim. By asking this question, may the evil ones find no opportunity, may the Dharma of the Tathagata endure long, and may this assembly of gods, dragons, spirits, gandharvas, asuras, garudas, kinnaras, mahoragas, and other beings—human and non-human—attain immeasurable light of the Dharma."
於是無言菩薩前白佛言：「世尊常說修正見者，有二因緣：從他聞音、思惟其行。善哉！大聖！唯願如來、至真、正覺，分別宣揚。何謂菩薩承於他音？何謂思惟？何賢聖之正見也？」
Then the bodhisattva Without Words addressed the Buddha: "World-Honored One, you often teach that those who cultivate right view do so through two causes: listening to the teachings of others and reflecting deeply on their meaning. Excellent, Great Sage! I respectfully ask the Tathagata, the True One, the Fully Enlightened One, to explain in detail: What does it mean for a bodhisattva to rely on the words of others? What does it mean to reflect? And what is the noble right view?"
佛告無言菩薩：「族姓子！諦聽，善思念之，今當分別。猶如菩薩承他音聲，因而思惟，奉順賢聖之正見。」
The Buddha said to the Bodhisattva Wuyan, "Good disciple, listen carefully and reflect well. I will now explain. Just as a bodhisattva receives instructions through another's voice and then contemplates them, so does one follow and align with the correct understanding of the noble ones."
「善哉！世尊！願樂欲聞。」無言菩薩與大眾會，受教而聽。
"Excellent, World-Honored One! We are eager to hear your teaching." The Bodhisattva of Silence and the entire assembly respectfully received this instruction and listened.
佛言：「族姓子！若有菩薩，勸化眾生入於佛道，是為菩薩承於他音；設令其人心不懷亂，是為思惟；假使等觀於道意者，是為賢聖之正見也。又若聽省柔順道法，此承他音；若能奉持佛之道義，是為思惟；若能奉行菩薩之道逮得法忍，是為賢聖之正見也。
The Buddha said, "Noble Son—if a bodhisattva encourages sentient beings to enter the path of Buddhahood, that is relying on the voice of another. But if he can keep his own mind free from disturbance, that is genuine contemplation. If he can view the enlightened intention with equanimity, that is the noble one's true vision.
Further, if one listens to and reflects on the gentle and harmonious Way, this is relying on the voice of another. If one can uphold and practice the meaning of the Buddha’s teachings, this is genuine contemplation. If one can fully practice the bodhisattva path and gain patient acceptance of the truth, that is the noble one's true vision."
「復次，無言！若能宣于所聞微妙之慧無上正真，承此他音，假使能通達不計吾我，是為思惟；志性清淨無有諛諂發起洪業，是為賢聖之正見也。所聞順義而不違法，是承他音；修眾德本是為思惟；所行微妙勸助於道，是為賢聖之正見也。專精聽受是承他音；求殊特義是為思惟；勸助道意未曾忘捨，是為賢聖之正見也。順念如應勸助道意，初不廢退等觀賢聖，放捨一切所可聞念，是承他音；一切所有敢可尊敬，悉能施與無所愛惜，是為思惟；不望其報，不貪著道，至於大乘，是為賢聖之正見也。聞於禁戒弘雅之教，此承他音；所執戒心無所習舍，是為思惟；戒無所行，篤信至真勸助於道，是為賢聖之正見也。聽省忍辱仁義大慈，此承他音；而懷愍傷無有害心，是為思惟；究竟閑靜，信諸法盡勸助佛道，是為賢聖之正見也。聽省精進則而順之，是承他音；其心不住懈怠垢穢，是為思惟；無合無散無所違失，慇懃精進以勸助道，是為賢聖之正見也。令聞禪定三脫之門三昧正受，此承他音；心所為事而不可得，觀察心本，是為思惟；所修禪定不墮顛倒勸助佛道，是為賢聖之正見也。聽聞智慧身根華實，此承他音；所聞法觀察本末之所歸趣，是為思惟；棄捐諸流眾崖底源開化之意，是為賢聖之正見。示以四恩，聽攝所聞了無所著，此承他音；未曾放廢四恩之教，是為思惟；所可救濟恩及眾生，斯平等義，開度立之於一切智，是為賢聖之正見也。修四梵行慈悲喜護，此承他音；而不壞除愍愛眾類亦無所毀，所可奉行不求名稱，是為思惟；遵樂空無，為眾生故而修愍哀，以法之故而行歡悅，為二報故勸助道德，是為賢聖之正見也。設令聽省四分別辯，此承他音；觀察諸法威儀禮節，是為思惟；從法義等於平均，所行具足勸發道意，是為賢聖之正見也。若聞所當奉行微妙導利之事，此承他音；念御順行而不遠離，是為思惟；章句道跡，所由處所宣布佛道，是為賢聖之正見也。若能令聞三十七品正覺之法，此承他音；修於意止悉不憒亂，行於斷意，未曾惑隨不善之心，而常順從德義之志，其神足者，精進禪定不懷怯弱，篤信如是，明解章句而不退還，慧能尋對一一觀察，心由力不行塵勞，入覺意法等於道心，是為思惟；假使無意無所思念，於四意止不起不滅，於四意斷柔和身心，於四神足審如真諦，曉了如是，所趣若斯，執智慧刀截斷眾垢，情欲不散入于正法，而於覺意下入等觀無有二事，所歸徑路勸助道心，是為賢聖之正見也。若使聽聞四聖諦者，此承他音；五陰苦患，恩愛之難，滅盡所習因緣之報，入於徑路，是為思惟；雖處諸苦慧無所起，於諸所習慧無所習，於諸所盡慧究竟盡，由于徑路慧無所著，勸發大道，是為賢聖之正見也。若以聽受於三脫門，此承他音；篤信於空不畏無相，而於無願無所志求，是為思惟；不生空行開化諸見，興於無相教導一切，諸所相行發于無願，所生至誠，是為賢聖之正見也。令初發意順從大業，此承他音；修菩薩行不捨一切，是為思惟；不退轉地當成正覺，是為賢聖之正見也。得善知識而從其教，此承他音；目見世尊諮受聖路，是為思惟；如口所言不違所言，身口相應，是為賢聖之正見也。聽所講法等於惑亂，此承他音；觀察諸法義之所歸，是為思惟；奉行法義不失道教，是為賢聖之正見也。親近如來諮受所宣，此承他音；識分別道心不捨大猷，是為思惟；受奉行有所開化能使成就，是為賢聖之正見也。設能聽受八萬四千諸道品法，此承他音；曉了分別八萬四千諸佛之行也，是為思惟；八萬四千眾生之類各異根者，如應說法，是為賢聖之正見也。在在所由悉無所樂，發功德心，此承他音；假使其心不捨功德，是為思惟；以是德心專精勸助於一切智，是為賢聖之正見也。
"Moreover, Wuyan! If one can speak of the profound wisdom they have heard—the supreme truth—and receive it through another's voice, truly understanding it without clinging to a sense of self, this is called contemplation. A mind that is pure, without deceit, and dedicated to great deeds—this is the noble and correct view.
What is heard aligns with the truth and does not violate the Dharma—this is receiving through another's voice. Cultivating the roots of virtue—this is contemplation. Acting with kindness and guiding one's efforts toward the path—this is the noble and correct view.
Listening intently—this is receiving through another's voice. Seeking extraordinary meaning—this is contemplation. Guiding one's heart toward the path without forgetting or abandoning it—this is the noble and correct view.
Aligning one's thoughts with what is fitting and guiding them toward the path, never retreating from the balanced view of the noble, letting go of all clinging to what is heard—this is receiving through another's voice. Whatever is worthy of respect, one gives it all without attachment—this is contemplation. Not expecting rewards, not clinging to the path, advancing toward the Great Vehicle—this is the noble and correct view.
Hearing about the elevated teachings of precepts—this is receiving through another's voice. Holding the precept in one's heart without grasping or abandoning it—this is contemplation. Practicing the precept without attachment, with deep faith and sincerity, guiding it toward the path—this is the noble and correct view.
Listening to the teachings of patience, benevolence, and great compassion—this is receiving through another's voice. Cherishing others without any harmful intention—this is contemplation. Ultimately finding peace, trusting that all phenomena are complete, and guiding this trust toward the path—this is the noble and correct view.
Hearing about diligence and following it—this is receiving through another's voice. A heart that does not dwell in laziness or defilement—this is contemplation. Without merging or scattering, without transgression, diligently striving and guiding it toward the path—this is the noble and correct view.
Hearing about meditative concentration, the three gates of liberation, and samadhi—this is receiving through another's voice. The actions of the mind are ultimately ungraspable; observing the mind's origin—this is contemplation. Practicing meditative concentration without falling into confusion, guiding it toward the path—this is the noble and correct view.
Hearing about wisdom, the essence of the body and its fruits—this is receiving through another's voice. Observing the heard Dharma from beginning to end, understanding its ultimate aim—this is contemplation. Abandoning all streams of attachment and their deep sources, transforming the mind—this is the noble and correct view.
Being taught the four methods of kindness, listening and grasping without clinging—this is receiving through another's voice. Never neglecting the teachings on the four methods of kindness—this is contemplation. The salvation provided and the kindness extended to sentient beings—this is the meaning of equality. Guiding and establishing them in all-knowing wisdom—this is the noble and correct view.
Practicing the four sublime states—loving-kindness, compassion, joy, and equanimity—this is receiving through another's voice. Not destroying or abandoning compassion for all beings, and not defaming what is practiced; not seeking fame—this is contemplation. Delighting in emptiness, cultivating compassion for the sake of sentient beings, finding joy in the Dharma, and guiding one's virtue for future rewards—this is the noble and correct view.
If one hears about the four analytical knowledges—this is receiving through another's voice. Observing the manners and rituals of all phenomena—this is contemplation. Aligning with the meaning of the Dharma equally, with complete practice, and inspiring the intention to awaken—this is the noble and correct view.
If one hears about what should be practiced—the subtle and elevating matter—this is receiving through another's voice. Guiding one's actions to follow it without straying—this is contemplation. The path of phrases and words, and where it leads, spreading the Buddha's path—this is the noble and correct view.
If one can hear about the thirty-seven factors of awakening—this is receiving through another's voice. Practicing mindfulness without confusion, acting to abandon unwholesome states without being drawn to harmful intentions, and always following virtuous aspirations. For the spiritual powers, diligently practicing meditative concentration without weakness, having deep faith, understanding phrases and chapters without retreating, and wisdom responding to each observation, with the power of the mind not dwelling on defilements, entering the factors of awakening in harmony with the awakened mind—this is contemplation. If there is no intention and no thought, in the four foundations of mindfulness, not arising and not ceasing; in the four right efforts, harmonizing body and mind; in the four spiritual powers, realizing the true nature as it is—understanding thus, reaching thus, holding the sword of wisdom to cut off all defilements, desires not scattering as one enters the true Dharma, and in the factors of awakening, descending into equanimity without duality, guiding the path and inspiring the heart toward the path—this is the noble and correct view.
If one hears about the four noble truths—this is receiving through another's voice. The suffering of the five aggregates, the difficulty of attachment, the complete cessation of conditioned causes and their results, entering the path—this is contemplation. Although dwelling in suffering, wisdom does not arise; in conditioned things, wisdom does not condition them; in all cessations, wisdom completely ceases; because of the path, wisdom has no attachment—inspiring the great path—this is the noble and correct view.
If one hears about the three gates of liberation—this is receiving through another's voice. Deeply trusting in emptiness without fearing signlessness, and having no desire in wishlessness—this is contemplation. Not producing thoughts of emptiness while transforming views; arising signlessness while teaching all; manifesting wishlessness from all signs and practices, with sincerity—this is the noble and correct view.
When a beginner's intention follows the great work—this is receiving through another's voice. Practicing the bodhisattva path without abandoning anything—this is contemplation. The stage of non-retrogression, which ensures enlightenment—this is the noble and correct view.
Meeting a good spiritual teacher and following their guidance—this is receiving through another's voice. Seeing the World-Honored One with one's own eyes and receiving the holy path—this is contemplation. Acting as one speaks, without contradicting one's words, in harmony between body and speech—this is the noble and correct view.
Hearing the teachings equally in confusion—this is receiving through another's voice. Observing the meaning to which all phenomena return—this is contemplation. Practicing the Dharma's meaning without losing the way—this is the noble and correct view.
Drawing near to the Thus-Gone One and receiving their teachings—this is receiving through another's voice. Distinguishing the path in the mind without abandoning the great vehicle—this is contemplation. Receiving, practicing, and transforming others, enabling their success—this is the noble and correct view.
If one can hear the eighty-four thousand categories of Dharma—this is receiving through another's voice. Clearly understanding and distinguishing the eighty-four thousand practices of the Buddhas—this is contemplation. For the eighty-four thousand types of sentient beings with different capacities, teaching the Dharma accordingly—this is the noble and correct view.
In every situation, having no attachment and generating the mind of virtue—this is receiving through another's voice. If the mind does not abandon virtue—this is contemplation. With this virtuous mind, diligently guiding all toward all-knowing wisdom—this is the noble and correct view.
「此族姓子，設隨順念則為長命壽不可極無始無終賢聖正見。所以者何？五趣周旋，如幻、化、夢、影、響、野馬、水月、芭蕉，曉了若斯，是承他音；一切諸法悉為平等而無偏邪，是為思惟；若致平等，乃為賢聖之正見也。名曰思惟，不舉不下，於一切法無應不應、無進不進、無處不處、無行不行、無念不念、無想不想、無意不意、無惟不惟、無心意教，是為名曰不二入法門。曉了一品，無合、無散、無違、無順。曉了深念本性清淨，極為顯曜而當講說，無冥、無明，無濁、無清，無有品第，則為法界，無所破壞而於本際不為動搖。入於無本，處于三世而無所處，無我無人、無壽、無命、無音、無聲，等諸文字，義無所獲，無有財業，無所畢置，得諸所盡，一切所行無有眾念。離一切想，皆悉斷於放逸之事，滅除一切諸所惟行，而無所著捨諸所著，巍巍乃至如來所歎！無為之事，刈去眾想是為平等，無有形貌一如應思惟。假使行者從三昧起，則以此法而為眾生及他人說，便於其所推求斯本，如應思惟而療治之，無所動搖，是為名曰立於大哀賢聖正見。」
"This gentleman, if he follows proper contemplation, will attain a life that is long, immeasurable, without beginning or end—a noble and correct view of the sages. Why is that? Wandering through the five realms of existence is like an illusion, a magical creation, a dream, a shadow, an echo, a mirage, the moon on water, or a banana tree. Understanding this comes from relying on the instruction of others. All phenomena are equal without bias or distortion—this is called contemplative thought. If one attains this equality, it becomes the noble and correct view of the sages. This is called contemplation: neither elevating nor lowering, regarding all phenomena as having no response or non-response, no progress or non-progress, no dwelling or non-dwelling, no action or inaction, no thought or non-thought, no perception or non-perception, no intention or non-intention, no consideration or non-consideration, and no mental instruction. This is called the gateway to the non-dual Dharma. One realizes the single principle—no union, no separation, no opposition, no conformity. One understands deeply that the essential nature is pure, extremely radiant, and should be taught. There is no darkness or light, no turbidity or clarity, no categories of rank—this then is the Dharma realm, indestructible and unmoved from the ultimate reality. One enters the unoriginated, dwells in the three times yet has no dwelling place, has no self, no person, no lifespan, no life force, no sound, no voice. Words and letters are equalized, meaning is not grasped, there is no material possession, nothing to arrange, attaining what exhausts everything. All actions have no mental activity. One is free from all perceptions, completely cutting off all states of indulgence, extinguishing all cognitive formations, without attachment, letting go of all attachments, sublime, even as praised by the Thus-Come One! The unconditioned state cuts away all conceptions; this is equality. Without any form, it corresponds perfectly to contemplative thought. If a practitioner arises from meditative absorption, he then uses this Dharma to teach living beings and others. At that moment, he investigates the original nature of this teaching, treats it with appropriate contemplation, and remains unmoved. This is called establishing oneself in the noble and correct view of Great Compassion."
佛說賢聖正見之時，一萬菩薩尋即逮得賢聖正見。於是舍利弗謂無言菩薩：「仁族姓子！從何聞法，乃能興此賢聖正見？」
When the Buddha spoke of the time of the Noble Right View, ten thousand bodhisattvas immediately attained that Noble Right View. Then Shariputra said to the Bodhisattva Unspoken, "Venerable One of this clan! From where did you hear this teaching, that you could generate this Noble Right View?"
無言答曰：「唯舍利弗！吾所從聞法無所造，不從過去心得至於道，亦不當來、亦不現在。平等三世等一切法，有所有趣者而無所歸，亦無有法、亦無所等；吾從於彼而聽聞法。不有為、不無為，無識無住無心意識，於一切法莫有所奉，制止一切眾生之心，可悅諸人，義無所獲亦不動搖，於無力毒而無著；吾正從彼而聽聞法。見生於世者不生不起，一切法若不所興，分別無本而無所說；吾正從彼而聽聞法。其住法界等御人界，法界、人界及虛空界不以差別，平等諸界而無所生，不造若干；吾正從彼而聽聞法。不處道場，不坐樹下，亦不經行，亦不得佛，不倚於道，不捨於俗，不令諸著人民之等作是念心。如來得道亦不得道，得於相好若不得相，作證不作證，悉從本淨自然之性。唯舍利弗！法者無持，而不可捉則無有身，以無有身無所成就，以無所成就則無所生，以無所生則無所起，以無所起則無終沒，以無終沒則無所著，以無所著則不動搖，以不動搖則無所作，以無所作則游駛水。已游駛水則無所得，已無所得身度彼岸，已度彼岸無下，不下則無有器，已無有器則無所應，已無所應則離愛欲，已離愛欲則無有想，已無有想則斷眾亂，已斷眾亂本性清淨，以至清淨則無有垢，已無有垢則無塵勞，已無塵勞則無同像，以無同像則住平等，以住本平等則立無動，以立無動則無所求，以無所求則如真諦，已如真諦則如審實，以如審實則無所有，以無所有則於諸緣而無有緣，以於諸緣無有緣者則度境界，以度諸界所起無起則無所舉，以無所舉則無所下，以無所下則無有門，以無有門便離言教，以離言教則度識句，以度識句則不復還，以不復還則無有處，以無有處則無非處，以無非處則無種稷，以無種稷則無根芽，以無根芽則無為，超度諸識之跡，寂之然，以至寂然究竟澹泊，已至澹泊則至無惟然，以無惟然究竟無恨，已至無恨則至了意，以至了意不復更興，以不復興則歸平等無為之道，是為法。唯舍利弗！法如是比，說經如茲，其正見者為何像類？其正見者，等於己身，以等己身則離合會，以離合會，於諸平等不見平等，覩諸所見若無所想。是舍利弗，宣暢法律賢聖正見。」
He replied without words, "Shariputra, the Dharma I have heard about is not something that is created. It is not attained by a past mind that reaches the Way, nor by a future or present mind. It is equally present in all three times, equal to all dharmas. What has a destination has no ultimate goal. There is no dharma, no equality. It is from this that I have heard the Dharma. It is neither conditioned nor unconditioned, without consciousness, without abiding, without mind or thought. In all dharmas, there is nothing to revere. It restrains the minds of all beings, delights people, yet gains nothing and is unwavering. It is unattached even to powerless poison. It is truly from this that I have heard the Dharma. Seeing what is born in the world, it is neither born nor arises. All dharmas, if unstirred, are fundamentally without origin and without expression. It is truly from this that I have heard the Dharma. The Dharma-nature governs the nature of people. The Dharma-nature, the nature of people, and the nature of empty space are not different. All natures are equal, unborn, and not creating multiplicity. It is truly from this that I have heard the Dharma. It does not dwell in the bodhimanda, does not sit under the tree, does not walk the path, does not attain Buddhahood, does not rely on the Way, does not abandon the mundane, and does not cause people of attachment to think, 'The Tathagata has attained the Way or has not attained the Way, has acquired marks or has not acquired marks, has realized or has not realized.' Everything is fundamentally pure by nature. Shariputra, the Dharma is ungraspable, intangible, and has no body. Having no body, it accomplishes nothing. Having accomplished nothing, it is not born. Having not been born, it does not arise. Having not arisen, it does not cease. Having not ceased, it has no attachment. Having no attachment, it is unwavering. Being unwavering, it does nothing. Doing nothing, it flows like water. Flowing like water, it gains nothing. Gaining nothing, it reaches the other shore. Having reached the other shore, it does not descend. Not descending, it has no vessel. Having no vessel, it corresponds to nothing. Corresponding to nothing, it is free from desire. Free from desire, it has no thought. Having no thought, it cuts off all confusion. Having cut off confusion, its nature is pure. Having become pure, it has no defilement. Having no defilement, it has no affliction. Having no affliction, it has no likeness. Having no likeness, it abides in equality. Abiding in fundamental equality, it stands unmoving. Standing unmoving, it seeks nothing. Seeking nothing, it is like the true reality. Being like true reality, it is like truth and authenticity. Being like truth and authenticity, it has nothing. Having nothing, it has no condition for conditions. Having no condition for conditions, it transcends all realms. Transcending all realms, what arises does not arise, so it raises nothing. Raising nothing, it lowers nothing. Lowering nothing, it has no gate. Having no gate, it escapes verbal teachings. Escaping verbal teachings, it transcends consciousness and words. Transcending consciousness and words, it does not return. Not returning, it has no place. Having no place, it has no wrong place. Having no wrong place, it has no seed. Having no seed, it has no root or sprout. Having no root or sprout, it is unconditioned. It transcends all traces of consciousness. It is still, utterly still, ultimately tranquil. Having reached ultimate tranquility, it reaches the state of no-thought. Being without thought, it is ultimately without regret. Having no regret, it reaches the clear mind. Having reached the clear mind, it does not stir again. Not stirring again, it returns to the equal, unconditioned Way. This is the Dharma. Shariputra, the Dharma is like this. When the teaching is thus, what is right view like? Right view is equal to one's own self. Being equal to one's own self, it is free from union and separation. Free from union and separation, in all equalities, it does not see equality. It sees what is seen as if without thought. This, Shariputra, is the proclamation of the noble right view regarding the Dharma and the discipline."
無言菩薩謂舍利弗：「如等無明恩愛之著，亦等慧明解脫之事，等於滅度無作不作，是為等致賢聖正見；若有所覩不取異見，是為賢聖之正見也！復次念。舍利弗！若能等於婬怒愚癡，亦等於空，無相無願解脫之相則為一相，謂歸無相。已能歸此平等事者，是為賢聖之正見也。復次處正見者，於諸平等不造二事，已無二事不住相應，已無相應不有所住逮得諸法一切平等而無差特，是為賢聖之正見也。復次，等無二者則等眾生，則等諸佛，則等諸法。已等諸法則等國土，已等國土則等虛空，其於此等若不轉移，能於此等平等住者，修無所處，是為賢聖之正見也。是故，舍利弗！如法像類，聽者亦然，正見若茲。又，舍利弗！耆年為興正見乎？從何聞法？所見何類？」
The bodhisattva named "Without Words" said to Shariputra, "Just as ignorance and attachment to desire are equal, so too are wisdom and liberation. The state of nirvana, with nothing to attain and nothing to create, is the same. This is what brings about the noble, correct view. If one perceives without grasping onto differing views, that is the noble, correct view.
Furthermore, Shariputra, consider this: if one can see that desire, anger, and ignorance are equal, and also equal to emptiness, formlessness, and the state of freedom from intention—realizing that these are all of one single nature, which is the nature of no-nature—then, dwelling in this equality, one has attained the noble, correct view.
Moreover, one who dwells in correct view does not create duality within equality. With no duality, there is no clinging to relationships. Without clinging to relationships, there is no abiding anywhere. One then attains the perfect equality of all things, without any distinction. This is the noble, correct view.
Furthermore, what is equal and without duality is equal to all beings, equal to all Buddhas, and equal to all phenomena. When one realizes the equality of all phenomena, one realizes the equality of all lands. When one realizes the equality of all lands, one realizes the equality of space itself. If one does not waver from this equality, and abides peacefully in it without fixing a place anywhere, this is the noble, correct view.
Therefore, Shariputra, in the same way that the Dharma is, so is the listener. Such is the correct view. Now, Shariputra, do you, an elder, generate this correct view? From where did you hear the Dharma? What kind of vision do you possess?"
舍利弗答曰：「如我於今，族姓子！聞所說法，察其義歸，有所講說皆墮短乏。」
Shariputra replied, "As I understand it now, son of a good family, when I listen to the teachings and examine their deeper meaning, all of my own explanations fall short and are inadequate."
無言答曰：「如是，如是！舍利弗！敢有言辭皆顧短乏。」
Speechless, the Buddha replied: "Exactly so, exactly so, Shariputra! Any attempt at words would only fall short."
舍利弗又問：「族姓子！如來至真無量福會有所宣暢，其所說者豈墮短乏？」
Shariputra asked further, "Virtuous son! The Thus-Come One's immeasurable assembly of merits proclaims the truth. Could anything the Tathagata says ever fall short?"
無言答曰：「如是說者而無所說，不墮短乏。所以者何？如來至真不興名德，不當慕於如來上福。所以者何？其如來者無德無稱。若如來義，無本、如來亦復如是，在於無本而不動轉。若有不欲如來上德，彼所慕者則無平等，亦無偏邪於欲無欲，有所慕者則墮短乏。」
The Unspoken One replied: "Such a teaching is no teaching at all, and thus does not fall into lack. Why? The Thus-Come One (Tathagata) does not create fame or virtue, nor should one long for the superior blessings of the Thus-Come One. Why? The Thus-Come One is without virtue and without praise. If one comprehends the meaning of the Thus-Come One, which is beyond origin, then the Thus-Come One is likewise—dwelling in the beyond-origin, unmoving. If someone does not desire the superior qualities of the Thus-Come One, what they yearn for is neither balanced nor biased, and is free from craving and non-craving. To yearn for such things is to fall into lack."
舍利弗問：「唯族姓子！何謂於法而無短乏？」
Shariputra asked: "Noble one, what does it mean to have no deficiency in the Dharma?"
無言答曰：「無大、五陰、六入，不以頂受，無所招致，悉無所行，不有言辭，無誨不誨，而於道法令心意識無所起生，是法無短；假使有起心意識者，則墮短乏。若於諸法有作無作，則墮短乏；設於諸法無作不作，乃無短乏。復次，若於諸法有所分別、有所蠲除，而有所行、有所造證，則墮短乏；若無曉了、無除所去，亦無所行、不有造證，乃無短乏。假有所見無所聞說，教化獲致識知所趣，則墮短乏；於一切界而無所行，乃無短乏。其有覩見功德瑕穢，則墮短乏；設使所行無有瑕穢，無有德稱亦無所見，乃無短乏。」
The reply said: "It is not great. The five aggregates and the six sense bases are not received through the crown of the head; there is no grasping, no attaining, no activity at all. Words do not exist; there is neither teaching nor non-teaching. Because of this, in the path of the Dharma, the mind, intention, and consciousness do not arise. This Dharma has no deficiency. If the mind, intention, and consciousness do arise, then one falls into deficiency. If, with regard to all phenomena, one creates or does not create, then one falls into deficiency. But if, with regard to all phenomena, there is neither creation nor non-creation, then there is no deficiency. Furthermore, if you discriminate between phenomena, eliminate some of them, engage in activity, or seek to realize something, you fall into deficiency. If there is no discrimination, no removal, no activity, and no realization, then there is no deficiency. If you have something to see and nothing to hear or say, if you teach and obtain knowledge of how things go, then you fall into deficiency. If you do not engage in any realm at all, then there is no deficiency. Those who see merit and impurity fall into deficiency. But if your conduct is without impurity and without any claim to virtue or any seeing at all, then there is no deficiency."
時佛嗟歎無言菩薩：「善哉，善哉！族姓子！若欲講法，當作是說。」是時萬二千菩薩，逮得無所從生法忍。
The Buddha then praised the Bodhisattva Wu Yan: "Excellent! Excellent! Son of a Noble Family! If you wish to teach the Dharma, you should speak in this way." At that moment, twelve thousand Bodhisattvas attained the acceptance of the non-arising nature of all phenomena.
無言菩薩復白佛言：「我識如來為諸菩薩講說四力，一曰信力、二曰精進力、三曰意力、四曰智力。唯如來、至真、正等正覺，廣分別說此四品力。何謂菩薩篤信、精進、意、智慧力？」
The Bodhisattva Non-Speech (Wuyan) said again to the Buddha: "I recognize that the Tathagata has taught the Bodhisattvas about the Four Powers: first, the power of faith; second, the power of diligence; third, the power of mindfulness; fourth, the power of wisdom. May the Tathagata, the Realized One, the Perfectly Enlightened One, explain these four kinds of powers in detail. What are the Bodhisattva's powers of resolute faith, diligence, mindfulness, and wisdom?"
佛告無言菩薩：「諦聽，善念！」
The Buddha said to the Bodhisattva Silent Speech, "Listen closely, and think on it well!"
「善哉！世尊！願樂欲聞。」無言菩薩受教而聽。
"Excellent, World-Honored One! We are eager to hear it." The Bodhisattva of Silence received this teaching and listened attentively.
佛言：「族姓子！假使菩薩信諸佛法，愛樂順從不懷狐疑，亦無猶豫，是為信力；諸佛精進本求道時，志慕此典不以懈廢，不懷怯弱亦不退轉，是為精進力；若攝其志合集德本無所忘失，其意不亂不捨道心，所可興廢真正之心勸助於道，是為意力；所修智明於一切法，不須他慧而得自在，慧無所礙，是為智慧力。」
The Buddha said: "Good people! If a bodhisattva believes in all the Buddha's teachings, loves and follows them without doubt or hesitation, this is the power of faith. When the Buddhes themselves sought the path in the past, they were dedicated to these teachings without laziness, fear, or turning back—this is the power of effort. If one focuses the mind, gathers virtues without losing them, keeps the mind from confusion and never abandons the aspiration for awakening, using a sincere heart to dedicate all actions toward enlightenment—this is the power of mindfulness. And the wisdom that illuminates all truths, needing no guidance from others, free and unobstructed in understanding—this is the power of wisdom."
佛復告無言菩薩：「信於賢聖，獨步三界無所疑難，是為信力；所施精勤恭敬奉順，是為精進力；心之所念，常思賢聖之所班宣，未曾忘捨，是為意力；若從至聖所聞智慧經典之本則能奉行，是為智力。復次，假使篤信罪福之報而不疑亂，是為信力；若能勤行不當作而不為之，是為精進力；念所興業終無腐朽，是為意力；若能曉了無有罪福報應，有能分別一切諸法，是為智力。」
The Buddha further addressed Bodhisattva Mute Word: "To have faith in the Noble Ones and to walk alone through the three realms without doubt or difficulty—this is the power of faith. To offer service with diligence, respect, and devotion—this is the power of effort. To constantly hold in mind the teachings expounded by the Noble Ones, never forgetting or letting them go—this is the power of mindfulness. To receive the wisdom of the scriptures from the Perfectly Enlightened One and to put it into practice—this is the power of wisdom.
Furthermore, to firmly believe in the results of good and bad karma without confusion or doubt—this is the power of faith. To diligently avoid doing what should not be done—this is the power of effort. To remember that all actions will ultimately bear their fruits without decay—this is the power of mindfulness. To understand clearly that ultimately there is no fixed reward or retribution, and to be able to distinguish the true nature of all phenomena—this is the power of wisdom."
佛復告無言菩薩：「假使其心清澄無穢，能攝其意順道教者，是為信力；意所啟受而將養之，是精進力；若令其心常順志一，是為意力；心觀諸法一切如幻，是為智力。復次，信一切法皆悉為空，是為信力；所修精進解諸見縛，是為精進力；於內外空不懷恐怖，是為意力；觀究竟空本末悉空，為智慧力。無相無願於一切法，無所造行，是為信力；以此道法而為他人分別說者，是精進力；設使於此念于諸法所行安詳，是為意力；昔所講說方當宣暢令班宣者，一切推求永不可得，是為慧力。一切所有心自當思，欲以放捨信布施處，是為信力；有所放捨不懷懈倦，未曾怯劣大道，未曾違，捨施與發布施，又勸助道意，是為意力；不得施者亦無受者，不蒙想報，是智慧力。奉順禁戒成就真正信戒果實，是為信力；以所精進滅除諸毀戒之心，是為精進力；若以道心念之不忘，所尊禁戒，皆以勸助於一切智，是為意力；觀身如影、言如呼響、心如幻化，察於禁戒而無所行，是為智力。成就忍辱信於威勢，是為信力；所行精進，不聽眾想，不演麁辭欲加於人從邪徑，假使令支解割截身肉，集忍辱力，未曾懷瞋，慈心忍辱，是為精進力；所行忍辱則以勸助於一切智，是為意力；無身意識不得身心，是智慧力。道為精進不為懈怠，信於此者而心歡樂興盛篤信，是為信力；常行精進不捨須臾，亦無所著用化眾生，將護正典殖眾德本，奉事於佛供養隨順，皆為一切眾生之故，修治佛土莊嚴清淨名德之稱，是精進力；蠲除一切眾生瞋恚懈怠垢穢，以被德鎧所修精進，則以勸助於一切智，是為意力；若不慇懃妄想於道，不失威儀禮節之正，選擇精進，不得一切諸法處所，是智慧力。樂於閑居宴靜獨處，不慕眾會發興悅力，是為信力；所行精進修於禪定，興發脫門三昧正受，是精進力；因由所從致禪思者而不動搖，是為意力；於彼一心觀於無常、苦、空、非身，而不亂禪，不輕慢禪，不退轉禪，曉了善權方謀宜適，是為善權方便誘進牽致至於智力。聞於一切諸度無極道品之法，若能信此，是為信力；一切所聞執持不忘，能為他人嗟歎方便，設於彼法，若能奉遵若不奉遵，自察本末，是精進力；處於眾生其心不亂，遊於愛欲譬如蓮華，教化一切，是為意力；察三界空猶如泡沫、芭蕉、野馬、影、響、幻、化，開示未聞，是為智力。以清澄心慈向眾生仁靡不周，是為信力；信於大哀，心所興造不以懈怠，是精進力；心好正典不捨法樂常執奉行，是為意力；心無所著而不懷害，不造有二，無進不進，逮得靜觀修行正法，是智慧力。思惟人身，以無央數眾惡瑕穢荒亂眾力，不得久存，供養於此𢤱悷蛇蚖，因由邪行，曉了如此，是為信力；若速眾沒苦痛之患眾惱並至，此則為是死生之義，觀察佛法，是精進力；假使心變在於不善終、不聽從，心亦不隨聲聞緣覺，又心不隨塵欲貪嫉，心亦不從毀戒惡智，是為意力；若入法慧分別慧句，入於宣暢體解之慧，過去當來今現在慧，是為智力。歡樂為信相，不退精進相，觀為意相，曉了為智相，行於信力，不捨進力，不失意力，修智慧力。為人說法應病與藥，曉了罣礙則為篤信；度諸罣礙而為精進；無所復著，是名曰意；而審曉礙則為智慧。好喜佛法興于篤信，以興篤信即發道意，是為信力；奉修眾行合集積累道品之法，是精進力；柔順法忍則為意力；設使逮得無所從生法忍，是則智力。信根為忍，則為意力；設使逮得無所從生法忍，是則智力。信根為信力；進根為精進力；意根為意力；禪思伏根，大聖達根，靡不周至，是智慧力。」佛說是時，八千菩薩逮得無所從生法忍，四萬二千人皆發無上正真道意。
The Buddha then said to Bodhisattva Silent Speech:
"If one's mind is pure and free from defilement, able to direct one's thoughts in accord with the Buddha's path—this is the power of faith. If one nurtures and faithfully carries out whatever the mind accepts—this is the power of diligence. If one constantly keeps the mind focused and one-pointed—this is the power of mindfulness. If one sees all phenomena as like illusions—this is the power of wisdom.
Furthermore, to have faith that all things are empty—this is the power of faith. To diligently practice and untie the knots of all views—this is the power of diligence. Not to be frightened by either the emptiness of the inner world or the outer world—this is the power of mindfulness. To perceive that ultimate emptiness pervades everything from beginning to end—this is the power of wisdom.
To have no attachment to appearances or wishes, and to create nothing at all in connection with phenomena—this is the power of faith. To take these teachings and explain them clearly to others—this is the power of diligence. To maintain peaceful mindfulness while contemplating phenomena—this is the power of mindfulness. To realize that all the words one has spoken in the past or will speak in the future cannot be pinned down or grasped—this is the power of wisdom.
To constantly reflect on all possessions, sincerely intending to let them go, to have faith in generosity—this is the power of faith. To let go without fatigue, never shrinking from the Great Path, never going against it, offering gifts and supporting the aspiration for enlightenment—this is the power of mindfulness. To see no giver, no receiver, and to expect no reward—this is the power of wisdom.
To faithfully observe ethical precepts, achieving true and trustworthy precepts and their results—this is the power of faith. To diligently eliminate all thoughts that break the precepts—this is the power of diligence. To keep one's awakened mind in constant remembrance, dedicating all honored precepts to omniscience—this is the power of mindfulness. To see the body as a shadow, words as echoes, the mind as an illusion, and to observe the precepts without acting out of attachment—this is the power of wisdom.
To achieve patience, trusting in the power of forbearance—this is the power of faith. By diligent practice, to pay no attention to negative thoughts, never speak harsh words to others out of wrong intentions, and even if one's body is hacked apart, to gather the power of patience, never feeling anger, but maintain loving-kindness—this is the power of diligence. To dedicate that patience to omniscience—this is the power of mindfulness. To realize there is no self, no mind, no body, no consciousness—this is the power of wisdom.
The Path is diligence, not laziness. To have faith in this, and to feel joy and deep conviction—this is the power of faith. To practice diligence constantly, without a moment's break, free from attachment, for the sake of liberating beings, protecting the true teachings, planting roots of virtue, serving and following the Buddha—all for the sake of all beings, cultivating a pure and splendid Buddha land—this is the power of diligence. To eliminate all the anger, laziness, and defilements of living beings, to wear the armor of diligence and dedicate it to all-knowing wisdom—this is the power of mindfulness. To not foolishly cling to reaching the Path, yet never lose proper manners and decorum, to choose diligence wisely, realizing that no phenomenon has a fixed location—this is the power of wisdom.
To delight in quiet solitude and meditation, not craving crowds, to generate joyful energy—this is the power of faith. To diligently practice meditation, developing the doors of liberation and right absorption—this is the power of diligence. To remain unwavering in the meditative state one has achieved—this is the power of mindfulness. While in that concentrated state, contemplating impermanence, suffering, emptiness, and non-self—without disturbing the meditation, losing focus, or falling back—and understanding skillful means to guide beings forward—this is the power of wisdom.
To hear about all the perfections and the factors of enlightenment, and to be able to believe in them—this is the power of faith. To remember everything one has heard, never forgetting, and to explain it skillfully to others, examining whether one lives up to it or not—this is the power of diligence. To keep one's mind undisturbed in dealing with beings, moving through desires like a lotus flower, teaching all—this is the power of mindfulness. To see the three realms of existence as empty, like bubbles, plantain trunks, mirages, shadows, echoes, and illusions, revealing what has not been heard before—this is the power of wisdom.
To extend a pure mind of loving-kindness to all beings, leaving none out—this is the power of faith. To believe in great compassion, and to act with tireless energy—this is the power of diligence. To delight in the true teaching, never abandoning its joy, and always practicing it—this is the power of mindfulness. To be free from attachment, without harmful intent, without creating duality, without thinking of progress or progresslessness, attaining serene observation and cultivating the true path—this is the power of wisdom.
To contemplate the human body, filled with countless impurities, wastes, and confusions, impermanent—like maintaining a cage of snakes, to understand this clearly—this is the power of faith. When death comes with all its pain and suffering, which is the very nature of birth and death, to observe the Buddha's teaching—this is the power of diligence. If the mind starts to lean towards unwholesomeness, not to follow it; not to follow the mind towards Shravakas or Pratyekabuddhas; not to follow the mind towards desire, greed, or jealousy; not to follow the mind towards broken precepts or evil wisdom—this is the power of mindfulness. To enter into the wisdom of phenomena, to analyze spiritual phrases, to enter the wisdom of explanation, to understand the wisdom of the past, future, and present—this is the power of wisdom.
Joy is the sign of faith. Never retreating is the sign of diligence. Contemplation is the sign of mindfulness. Understanding is the sign of wisdom. Practice the power of faith. Do not abandon the power of diligence. Do not lose the power of mindfulness. Cultivate the power of wisdom.
When teaching the Dharma to others, give the medicine according to the illness. To fully understand attachments is deep faith. To transcend attachments is diligence. Having no more attachments is called mindfulness. Truly understanding attachments is wisdom.
To delight in and have faith in the Buddha's teaching, to give rise to the aspiration for enlightenment—this is the power of faith. To diligently practice and accumulate the factors of enlightenment—this is the power of diligence. Pliancy and acceptance of the Dharma is the power of mindfulness. Attaining acceptance of the non-arising of all phenomena is the power of wisdom. The faculty of faith is the power of faith. The faculty of diligence is the power of diligence. The faculty of mindfulness is the power of mindfulness. The faculty of meditative absorption. The great sage's faculty of direct knowledge, reaching everywhere—this is the power of wisdom."
When the Buddha spoke this, eight thousand bodhisattvas attained acceptance of the non-arising of all phenomena, and forty-two thousand people developed the mind for supreme, perfect enlightenment.
無言童子經卷上
Sutra of the Silent Boy, Scroll 1