Chinese
行甚远贪妒怀嫉、敬重种姓亲属知识，吾本宁以头施于人，不用转轮圣王之位。斯等贪着衣食利养，入他家居当说此言：‘行道如是。如是行者，其理如是，无复异义。’多有法师不了斯教，利供养故，多生害意，念法师恶。” 佛言：“阿逸！佛不以是贪爱其命、无道愚夫为学道也，正使百劫不得柔顺法忍也，况当获致至佛道乎？” 佛言：“阿逸！行谀谄者，吝惜贪嫉，不行恭敬，无有明智，怀妒种姓，造二品行为求道也。斯愚人等自谓智明想胜佛慧。所以然者，横自发言：‘如来说法言辞不尔。是声闻事，佛亦不说声闻之法。’” 尔时，佛告贤者须菩提：“般若波罗蜜其原为一无二行乎？” 须菩提白曰：“唯然，天中天！” 又问：“须菩提！菩萨所行舍众望想无所著乎？” “唯然，世尊！” 复问：“须菩提！菩萨所修弃诸驰骋无放逸乎？” “唯然，世尊！” 佛告须菩提：“岂见学士，己不自修，不知羞惭。欲得希望功勋之报，当致贫厄；欲求势姓慕得援助，何甚愚哉！” 佛复告阿逸：“菩萨假使闻说一切诸法皆声闻法，不当恐怖。一切诸法皆缘觉法、一切诸法皆为佛法，不当恐怖。莫怀悕望，有所猗着。一切诸法皆凡夫法、一 现代汉语译本：他们贪婪嫉妒，心怀怨恨，敬重自己的种姓、亲属和知识。我宁愿把头施舍给别人，也不要转轮圣王（拥有统治世界的理想君主）的地位。这些人贪恋衣食供养，到别人家时会说：‘修行就该这样。像这样修行，道理就是这样，没有其他不同的意义。’很多法师不明白这个教导，为了供养，多生害人之心，想着法师的坏处。 佛说：‘阿逸（佛弟子名）！佛不认为那些贪爱生命、不明事理的愚人是在学道，即使经过百劫也无法获得柔顺法忍（对佛法的忍耐和接受），更何况能达到成佛的境界呢？’ 佛说：‘阿逸！那些行为谄媚、吝啬贪婪、嫉妒，不行恭敬，没有智慧，心怀对种姓的嫉妒的人，他们造作两种行为来求道。这些愚人自认为聪明，想法胜过佛的智慧。他们之所以这样，是因为他们会妄言：‘如来（佛的称号）说法不是这样说的。那是声闻（听闻佛法而修行的人）的事，佛也不会说声闻的法。’ 这时，佛告诉贤者须菩提（佛弟子名）：‘般若波罗蜜（以智慧到达彼岸）的根本是一还是二？’ 须菩提回答说：‘是的，天中天（佛的尊称）！’ 佛又问：‘须菩提！菩萨所行是舍弃众望，没有执着吗？’ ‘是的，世尊（佛的尊称）！’ 佛又问：‘须菩提！菩萨所修是舍弃一切驰骋，没有放逸吗？’ ‘是的，世尊！’ 佛告诉须菩提：‘难道没看到那些学道的人，自己不修行，不知羞愧。却想得到功勋的报答，一定会遭遇贫困；想求得权势和名望，得到帮助，是多么愚蠢啊！’ 佛又告诉阿逸：‘菩萨即使听到说一切诸法都是声闻法，也不应该恐惧。一切诸法都是缘觉法（通过自身努力觉悟的人）、一切诸法都是佛法，也不应该恐惧。不要心怀希望，有所执着。一切诸法都是凡夫法、一切诸法都是无为法，也不应该恐惧。’
English
English version: They are greedy and jealous, harboring resentment, respecting their own caste, relatives, and knowledge. I would rather give my head to others than have the position of a Chakravartin (an ideal monarch who rules the world). These people are greedy for food and clothing, and when they go to other people's homes, they will say: 'This is how one should practice. Practicing like this, the principle is like this, there is no other different meaning.' Many Dharma masters do not understand this teaching, and for the sake of offerings, they often harbor harmful intentions, thinking about the faults of the Dharma masters. The Buddha said: 'Ajita (name of a Buddha's disciple)! The Buddha does not consider those who are greedy for life and ignorant fools to be practicing the Way. Even after a hundred kalpas, they will not be able to obtain the forbearance of the Dharma, let alone attain Buddhahood?' The Buddha said: 'Ajita! Those who are flattering, stingy, greedy, jealous, do not practice respect, have no wisdom, and harbor jealousy towards their own caste, they create two kinds of actions to seek the Way. These fools consider themselves intelligent, thinking their ideas surpass the wisdom of the Buddha. The reason for this is that they will falsely say: 'The Tathagata (title of the Buddha) does not speak the Dharma like this. That is the matter of the Sravakas (those who hear the Dharma and practice), and the Buddha does not speak the Dharma of the Sravakas either.' At this time, the Buddha said to the wise Subhuti (name of a Buddha's disciple): 'Is the essence of Prajna Paramita (perfection of wisdom) one or two?' Subhuti replied: 'Yes, O Lord of the Heavens (a title of the Buddha)!' The Buddha asked again: 'Subhuti! Is the practice of a Bodhisattva to abandon all expectations and have no attachments?' 'Yes, O World Honored One (a title of the Buddha)!' The Buddha asked again: 'Subhuti! Is the practice of a Bodhisattva to abandon all wandering and have no laxity?' 'Yes, O World Honored One!' The Buddha told Subhuti: 'Have you not seen those who study the Way, who do not cultivate themselves, and are not ashamed? Yet they want to receive the rewards of merit, they will surely encounter poverty; they want to seek power and fame, and receive help, how foolish they are!' The Buddha again told Ajita: 'Even if a Bodhisattva hears that all dharmas are the dharmas of the Sravakas, they should not be afraid. All dharmas are the dharmas of the Pratyekabuddhas (those who attain enlightenment through their own efforts), all dharmas are the dharmas of the Buddhas, they should not be afraid. Do not harbor hope, do not have any attachments. All dharmas are the dharmas of ordinary people, all dharmas are the dharmas of non-action, they should not be afraid.' --------------------------------------------------------------------------------
Chinese
切诸法皆尘劳法，设闻是言，不当恐怖；一切诸法皆瞋恚法、一切诸法无瞋恨法，设闻是言，不当恐怖。若有所受、若无所受，作与不作，覆、不覆，清、不清，有心、无心，有念、无念，有罪、无罪，有福、无福，有报、无报，有安、无安，有脱、无脱，精进、懈怠，有行、无行，修贤圣法、无贤圣法，寂然、不寂然，受与不受，至诚、虚诈，顺念、不顺念，住与不住，于此诸法永无所畏。 “佛本学时，在佛树下，所达诸法成最正觉，畅解一切众生境界，悉无颠倒晓了诸法，皆为自然不着无处。故为世人分别说此如来至真不名诸法，亦无所诤。菩萨以故逮致圣光无极法曜，兴发总持称举法印，为诸法故，无所上下。” 佛语阿逸：“佛以法故，为四方域颁宣经道。众生各念：‘如来为我如是比类演出经义。’至二十四阿加腻吒天。次复开化第二方域至二十四天。三千大千世界亦复如是，众生皆念：‘如来生此而转法轮、讲说经法。’如是比像无数方便，至无央数无际世界开化众生。 “吾于明旦所周旋处，兴作佛事不可限量；日中晡时亦复如是。如来至真常尔不废，目无蔽碍，普见一切众生境界。一切佛土如是无限，诸佛部界其亦然矣。 “菩萨皆当学如此义，住在诸法妄想之处而开化 现代汉语译本 如果说一切法都是尘劳法（烦恼的法），听到这话，不应该感到恐惧；如果说一切法都是嗔恚法（愤怒的法），或者说一切法没有嗔恨法，听到这些话，也不应该感到恐惧。无论是有所感受还是没有感受，无论是做还是不做，无论是覆盖还是不覆盖，无论是清净还是不清净，无论是有心还是无心，无论是有念还是无念，无论是有罪还是无罪，无论是有福还是无福，无论是有报还是无报，无论是有安乐还是没有安乐，无论是有解脱还是没有解脱，无论是精进还是懈怠，无论是有修行还是没有修行，无论是修习贤圣法还是没有贤圣法，无论是寂静还是不寂静，无论是接受还是不接受，无论是至诚还是虚诈，无论是顺念还是不顺念，无论是住还是不住，对于这些法，永远都不应该感到畏惧。 佛陀在成道时，在菩提树下，所证悟的诸法成就了最正觉（无上正等正觉），通达一切众生的境界，完全没有颠倒地明了诸法，一切都是自然而然，没有执着之处。因此，为了世人分别解说，如来至真（佛的真实境界）不执着于诸法，也没有任何争论。菩萨因此获得圣光（智慧之光），无极法曜（无尽的佛法光明），兴发总持（总摄一切法）称举法印（佛法的印记），为了诸法，没有高下之分。 佛陀告诉阿逸（弥勒菩萨的别名）说：‘佛陀为了佛法，在四方国土宣扬经道。众生各自认为：‘如来是为我这样比喻演说经义。’直到二十四阿迦腻吒天（色界天的最高层）。然后又开化第二方国土，直到二十四天。三千大千世界也是这样，众生都认为：‘如来生于此地而转法轮（宣讲佛法），讲说经法。’像这样无数的方便，到达无量无数无边的世界开化众生。 ‘我从早晨所周旋之处，兴作佛事不可计数；中午和下午也是这样。如来至真（佛的真实境界）常常如此，从不间断，眼睛没有遮蔽，普遍看见一切众生的境界。一切佛土都是这样无限，诸佛的部界也是如此。 ‘菩萨都应当学习这样的道理，安住在诸法妄想之处而开化众生。’
English
English version If it is said that all dharmas are defiled dharmas (dharmas of affliction), upon hearing this, one should not be afraid; if it is said that all dharmas are dharmas of anger, or that all dharmas are without anger, upon hearing these words, one should not be afraid. Whether there is feeling or no feeling, whether doing or not doing, whether covering or not covering, whether pure or impure, whether with mind or without mind, whether with thought or without thought, whether with sin or without sin, whether with merit or without merit, whether with retribution or without retribution, whether with peace or without peace, whether with liberation or without liberation, whether diligent or lazy, whether with practice or without practice, whether cultivating the noble dharmas or without noble dharmas, whether tranquil or not tranquil, whether accepting or not accepting, whether sincere or deceitful, whether in accordance with thought or not in accordance with thought, whether abiding or not abiding, regarding these dharmas, one should never be afraid. When the Buddha attained enlightenment, under the Bodhi tree, the dharmas he realized achieved the Most Perfect Enlightenment (Anuttara-samyak-sambodhi), comprehending the realms of all sentient beings, completely without delusion, understanding all dharmas, all being natural and without attachment. Therefore, for the sake of the world, the Tathagata's ultimate truth (the true state of the Buddha) is explained separately, not clinging to any dharmas, and without any dispute. Bodhisattvas thus attain the Holy Light (light of wisdom), the boundless Dharma Radiance (limitless light of the Buddha's teachings), arousing the Dharani (total retention) and upholding the Dharma Seal (mark of the Buddha's teachings), for the sake of all dharmas, without any distinction of high or low. The Buddha said to Ajita (another name for Maitreya Bodhisattva): 'The Buddha, for the sake of the Dharma, proclaims the path of the scriptures in the four directions. Sentient beings each think: 'The Tathagata is expounding the meaning of the scriptures for me in this way.' Up to the twenty-fourth Akanistha Heaven (the highest level of the Form Realm). Then, he enlightens the second region, up to the twenty-fourth heaven. The three thousand great thousand worlds are also like this, and sentient beings all think: 'The Tathagata was born here and turned the Dharma wheel (preached the Dharma), speaking the scriptures.' In this way, with countless skillful means, he reaches countless boundless worlds to enlighten sentient beings. 'Where I move about in the morning, the Buddha's work is immeasurable; it is the same at noon and in the afternoon. The Tathagata's ultimate truth (the true state of the Buddha) is always like this, never ceasing, the eyes without obstruction, universally seeing the realms of all sentient beings. All Buddha lands are thus infinite, and the realms of all Buddhas are also like this. 'Bodhisattvas should all learn this principle, abiding in the place of delusion of all dharmas, and enlighten sentient beings.' --------------------------------------------------------------------------------
Chinese
之。其住诸佛有所悕望，则已住在诽谤诸佛；其已住在诽谤诸佛，彼则住在堕于险路；其堕险路则堕恶趣，其住恶趣则住诸法诤讼之处。是故，阿逸！当护如来善权方便，佛自随时说此法耳。” 于是，文殊师利告趣聚福菩萨、不虚见菩萨、一辩心菩萨、善了说心菩萨、诃辩菩萨、喜王菩萨、离怨毛竖无畏行菩萨、心愿无量佛土菩萨、光世音菩萨、众香手菩萨、除诸阴盖菩萨、不置远菩萨、合百千德菩萨、威神音菩萨、心不舍诸慧菩萨、宣名称英幢菩萨、念求诸义菩萨、行不离佛界菩萨、超月殿威灼灼菩萨、严诸大界菩萨。文殊师利告于此等二十菩萨，复白佛言：“如是，如是！世尊！诚如圣教。吾诣东方过是六十江沙诸佛刹土，礼诸世尊，闻所说法，亦如今日；西、南、北佛土、四维、上、下亦复如是。游观七日转复前行，不见余佛。寻复还反，来至此土稽首听经。” 尔时，世尊告文殊师利：“仁且观此如来圣慧无量。若兹诸佛境界不可思议，巍巍如是；如来所入等无有侣，靡不周悉。或有愚騃不识义理，趣自说言：‘般若波罗蜜如来所行，是诸如来无极修教，余经皆非佛语。’ “文殊！菩萨行者无合会行，乃是开士正真之行。无等伦行则菩萨行，无所受行为菩萨行，无所著行亦无不着是菩 现代汉语译本：如果有人对诸佛有所希求，那他就已经处于诽谤诸佛的状态；如果他已经处于诽谤诸佛的状态，那么他就处于堕入险途的境地；如果他堕入险途，就会堕入恶趣；如果他处于恶趣，就会处于诸法争论的地方。因此，阿逸（指弥勒菩萨）！应当守护如来的善巧方便，佛陀只是随时宣说这些法而已。” 于是，文殊师利菩萨告诉趣聚福菩萨、不虚见菩萨、一辩心菩萨、善了说心菩萨、诃辩菩萨、喜王菩萨、离怨毛竖无畏行菩萨、心愿无量佛土菩萨、光世音菩萨、众香手菩萨、除诸阴盖菩萨、不置远菩萨、合百千德菩萨、威神音菩萨、心不舍诸慧菩萨、宣名称英幢菩萨、念求诸义菩萨、行不离佛界菩萨、超月殿威灼灼菩萨、严诸大界菩萨。文殊师利菩萨告诉这二十位菩萨，又对佛说：“是的，是的！世尊！确实如您所教导。我曾前往东方，经过六十个恒河沙数般的佛土，礼拜诸位世尊，听闻他们所说的法，也像今天一样；西方、南方、北方佛土，以及四维、上方、下方的情况也是如此。我游历观察了七天，然后继续前行，没有见到其他的佛。于是我返回，来到这里，顶礼佛陀，听闻佛法。” 这时，世尊告诉文殊师利菩萨：“你应当观察如来的圣慧是多么的无量。如果说诸佛的境界是不可思议的，如此巍峨壮观；那么如来所证入的境界是无与伦比的，没有不周遍的。有些人愚昧无知，不明白义理，就自以为是地说：‘般若波罗蜜（智慧到彼岸）是如来所修行的，是诸如来无上的教导，其他的经典都不是佛所说的。’ “文殊！菩萨的修行不是执着于会合的修行，而是开悟之士真正所行的。无与伦比的修行是菩萨的修行，无所受的修行是菩萨的修行，无所执着的修行也是菩萨的修行，不执着于不执着也是菩萨的修行。