English
Having seen the attainment of enlightenment, the turning of the wheel of Dharma, the abandonment of life, and the complete passing into nirvana without residue, and having heard the Buddhas teach the Dharma, the gods of the Pure Abodes spoke thus: "Friends, because we have not sought the cycle of previous existences, we, with this lineage, abandon peaceful enlightenment entirely out of weariness. For the sake of the supreme meaning of enlightenment, we also don this armor." And so forth, they spoke these verses. By the touch of that vision, countless beings were placed in the state of non-retrogression. Furthermore, when he was once known as the sage dwelling in the white, he was endowed with all virtuous qualities and possessed of samadhi. He thought, 'What should a Bodhisattva learn so that he will surely attain liberation through samadhi endowed with virtuous qualities?' He also thought, 'He will surely be liberated through samadhi endowed with non-action.' Why is that? He thought, 'All dharmas are non-active because they are devoid of action.' Then, he arose from that samadhi and wandered in the world, teaching the Dharma of non-action because it is devoid of action, and countless beings thereby obtained forbearance in the Dharma of non-arising. Furthermore, when he was once known as the sage of unobstructed knowledge, he was endowed with the samadhi called 'non-apprehension of any essence.' Having attained the samadhi called 'all dharmas are devoid of essence,' for twenty-four intermediate kalpas, he fully relied upon, cultivated, and increased the miraculous feet. He wandered through Buddha-fields as numerous as inexpressible fine dust particles. For twenty intermediate kalpas, he taught the samadhi of not perceiving any essence, placing countless sentient beings in forbearance with the Dharma of non-arising. Furthermore, the sage known as 'seeing unobstructed knowledge,' having become detached from desire, possessing miraculous powers, and great strength through the path of non-Buddhists, went to a solitary place and contemplated, 'What is Dharma? What is defilement?' Then he thought, 'There is no Dharma, and there is no defilement of Dharma.' Why is that? All dharmas are devoid of essence, just as space is to space.
Chinese
就像不遮蔽一样，因为虚空的自性是空性。从那个三摩地中起身，（他说：）朋友们，因为一切法都远离自性，所以没有什么法会遮蔽任何法。就这样，一切法都是远离自性的声音，被风毫无阻碍地带向四面八方。无数众生听到这个声音后，都获得了远离自性的三摩地，并获得了对不生之法的忍耐。༈ 又，过去世，在国王必定战胜敌人的地方，当如来名为乐作者出现时，在菩萨的眷属中，世尊本人变成了名为具信胜解力的菩萨，他赞颂大乘。在那里，由于不希望永远停留在轮回中，声闻乘的人们与大乘行者争论，说谁会喜欢这无法看到开端的轮回呢？大乘行者说：诸位有寿命者，你们知道这漫长的前世所造成的痛苦吗？他们回答说：不知道。大乘行者说：你们在获得完全执持的时候会害怕吗？你们对未做的事情进行思考，而对已做的事情不思考。有寿命者们，放弃已做的事情而去思考未做的事情，这将会变得可怕。如果有人思考已做的事情，而不思考未做的事情，他会这样想：我已经做了很多。他思考已做的事情，那他就不会害怕。有寿命者们，我这样理解世尊所说之义：应该完全考察已做的事情，这样考察就不会看到我已经做了很多。有寿命者们，在过去的时候，名为赤马仙人的人这样想：我要走到世界的尽头，然后死去。他每走一步都跨越须弥山顶，虽然以神变行走，但最终没有到达世界的尽头就死去了。有寿命者们，世尊不会说用脚可以走到世界的尽头，而是用智慧。
English
Just like not obscuring, because the nature of the sky is emptiness. Rising from that samadhi, he proclaimed: "Friends, because all dharmas are devoid of inherent existence, no dharma obscures any other dharma." Thus, the sound that all dharmas are devoid of inherent existence was carried by the wind without obstruction in all four directions. Countless beings heard this sound and attained the samadhi of being devoid of inherent existence, and they obtained forbearance of non-arising dharmas. ༈ Furthermore, in a past life, in a land where the king was certain to defeat his enemies, when the Tathagata named Delightful Maker appeared, among the retinue of Bodhisattvas, the Blessed One himself became a Bodhisattva named Endowed with the Power of Faith and Aspiration, and he praised the Great Vehicle. There, because they did not wish to remain in samsara forever, those of the Hearer Vehicle argued with the Mahayanists, saying, "Who would enjoy this samsara whose beginning is invisible?" The Mahayanists said, "O you who have life, do you know the suffering caused by this long-lasting past?" They replied, "We do not know." The Mahayanists said, "Do you fear when you obtain complete grasping? You contemplate what has not been done, but you do not contemplate what has been done. O you who have life, abandoning what has been done and contemplating what has not been done will become frightening. If someone contemplates what has been done and not what has not been done, he thinks, 'I have done much.' He contemplates what has been done, and then he is not afraid. O you who have life, I understand the meaning spoken by the Blessed One in this way: What has been done should be thoroughly examined, and by examining in that way, one does not see that I have done much. O you who have life, in a past time, a sage named Red Horse thought, 'I will go to the end of the world and then die.' With each step, he crossed the summit of Mount Meru, but even though he traveled by means of miraculous power, he died without reaching the end of the world. O you who have life, the Blessed One does not say that one can go to the end of the world with one's feet, but with wisdom.
Chinese
走向存在的尽头。如果你们认为未来是痛苦的，并因此感到痛苦，那么伟大的菩萨们会走向渴爱止息的尽头，而不会执着于世间的尽头，因此他们没有痛苦的认知。即使这样说，许多声闻乘的比丘也无法扭转这种观念。为什么呢？因为这些比丘没有信心的力量，所以没有成就无上圆满菩提的福分。因此，想要利益众生的菩萨，应当努力增强信心的力量。如是说。 ༈ 又，过去有一位名叫国王实物决定者，他具有正法，认为一切事物都是由其作用决定的，不会变成其他，因此是确定的。当时，世尊化身为那位国王的臣子，名叫行法者，他聪明且有判断力，精通应做之事和不应做之事，完全治理国家，亲近供养了无数的佛陀，安住于大乘。为了使国王不再执着于一切事物都是绝对确定的，他让人制作了金器。然后分别制作了芝麻油、酥油、牛奶、食物、饮料和腌制食品等的容器。然后问国王：大王，这些是什么容器？国王说：村长，你应该知道这些适合装什么。他说：这是水器，这是芝麻油器等等，分别确定地指出了。后来，把酥油倒入芝麻油的容器里，像这样把容器互相调换倒入。当国王被邀请去参加伞节时，他告诉侍者：从洗涤用的水器里取水来。当侍者端上盛满水的容器时，国王看到那不是之前的容器，就问臣子：村长，你做的这些容器都浪费了吗？把酥油倒进了水器里，像这样胡乱地调换，所有的容器都浪费了吗？臣子说：就像这些容器的形状可以改变一样，一切事物都是变异的终结，没有任何事物是确定的。
English
Going to the end of existence. If you perceive the future as suffering and feel pain because of it, then the great Bodhisattvas go to the end of the cessation of craving, and do not cling to the end of the world, therefore they do not have the perception of suffering. Even if it is said like this, many monks of the Hearer Vehicle could not reverse this view. Why? Because those monks do not have the power of faith, so they do not have the fortune to accomplish the unexcelled perfect enlightenment. Therefore, Bodhisattvas who wish to benefit sentient beings should strive for the power of faith. Thus it was said. ༈ Also, in the past there was a king named "Object Determiner," who possessed Dharma and thought that all things are determined by their function, and do not become other, therefore they are definite. At that time, the Blessed One himself became that king's minister, named "Practicer of Dharma," who was wise and discerning, skilled in what should and should not be done, completely governing the kingdom, attending and honoring countless Buddhas, and abiding in the Great Vehicle. In order to turn the king away from clinging to the idea that all things are absolutely certain, he had golden vessels made. Then he made separate vessels for sesame oil, butter, milk, food, drink, and pickles, etc. Then he asked the king: Great King, what are these vessels for? The king said: Village chief, you should know what these are suitable for. He said: This is a water vessel, this is a sesame oil vessel, etc., and pointed them out separately and definitively. Later, butter was poured into the sesame oil vessel, and like this the vessels were exchanged and poured into each other. When the king was invited to attend the umbrella festival, he told the attendant: Bring water from the water vessel for washing. When the attendant offered the vessel filled with water, the king saw that it was not the previous vessel and asked the minister: Village chief, have these vessels you made been wasted? Butter was poured into the water vessel, and like this they were mixed up, have all the vessels been wasted? The minister said: Just as the shapes of these vessels can change, so too all things are subject to the end of change, and nothing is certain.
Chinese
索！一切事物都是完全变化的，无常的，会变成其他的，没有永恒的，没有确定的。大国王啊，我应当修习对无常和不确定的事物变动的觉知。大国王啊，此外，年轻人会变成中年人，壮年会变成老年人，老年人也会死亡。因此，一切事物都没有确定性。国王因此放弃了对事物确定性的执着，说道：为了领悟村庄的首领是好的，应当努力。༈。此外，在过去的时间里，世尊自己曾是名为国王正士求生者。当他放弃王位而出家时，对于诸根散乱于对境生起这样的想法：唉呀，我舍弃了哪些对境而出家，但诸根散乱并不是好和可以的。因此，他应当依靠如同虚空般平等的禅定，将那些使诸根散乱，放入对境之盒中的东西，以强大的力量完全生起胜过他者的力量。那么，大菩萨们认为，如同虚空般平等的禅定是什么呢？他又这样想，这些法如同虚空般平等，如同虚空没有阻碍一样，一切对境也如同虚空一样，完全不分别念就没有阻碍。完全分别念就是束缚，完全不分别念就是解脱。因此，我应当舍弃分别念，他开始断除一切执着，因此他获得了如同虚空般平等的禅定，并获得了对不生之法的忍耐。那时，他获得了生起法界之力的力量，从而显现地高升到七个多罗树的高度。谁无碍地随顺通达法，他便知晓一切佛的行境。进入先前诸佛的行境，知晓诸法之王的诸法。这一切法如同虚空一般，没有可以知晓的法性。在法性中，领悟没有法性的法性。这一切法不变且无二。如此等等，说了偈颂。如此，国王从他人那里没有
English
So! All things are completely changing, impermanent, transforming into something else, without permanence, and without certainty. Great King, I should cultivate the awareness of the impermanence and the changing nature of uncertain things. Great King, furthermore, the young become middle-aged, the mature become old, and the old also die. Therefore, there is no certainty in all things. The king therefore abandoned the clinging to the certainty of things, saying: In order to realize that the chief of the village is good, one should strive. ༈. Moreover, in the past, the Blessed One himself was once a king named Righteous Seeker of Birth. When he renounced his kingdom and went forth, he thought to himself regarding the wandering of the senses among objects: Alas, which objects have I abandoned to go forth, yet the wandering of the senses is not good or proper. Therefore, he must rely on the samadhi that is equal to space, and those things that confuse the senses and are placed in the box of objects must be completely generated with great power to overcome others. So, what is the samadhi that is equal to space, according to the great Bodhisattvas? He also thought, these dharmas are equal to space, just as space has no obstruction, all objects are also like space, and non-conceptualization is without obstruction. Complete conceptualization is bondage, and complete non-conceptualization is liberation. Therefore, I should abandon conceptualization, and he began to cut off all clinging, and thus he attained the samadhi that is equal to space, and obtained tolerance for the unborn dharma. At that time, he obtained the power to generate the power of the realm of dharma, and thus manifested and rose to the height of seven tala trees. Whoever unimpededly follows and understands the Dharma, he knows the realm of activity of all Buddhas. Entering the realm of activity of the previous Buddhas, he knows the dharmas of the kings of dharma. All these dharmas are like space, there is no dharma-nature to be known. In dharma-nature, one realizes the dharma-nature that has no dharma-nature. All these dharmas are unchanging and non-dual. Thus, and so on, he spoke verses. Thus, the king did not from others