Chinese
，莫知所在。不见形像，亦无犹豫，亦无合散，不知所住，现若干色，于内无处，处无所住，如幻士化，虚而不实，则为等观游入心法。” 又告溥首：“何谓菩萨等意分别游入女人？察于四大，则无女人，识痴惑者，迷于爱欲，荒于虚无。计女人者，犹如幻士化现女像，因彼所行，从其所乐，女人如幻，起色欲意。彼无有女，痴者惑之。能别如斯，诸女无相，解脱平等，而现女色，则为等观游入女人。” 又告溥首：“何谓菩萨等意分别游入男子？如令男子等自发意，吾为雄夫，兴念斯为女人，欲心无色，无实可获，不见女像，等惟诸色，发起女想。设所思想，斯男斯女，等如野马、水月，则无男女。了男无形，虚伪而立，已能平等，则能现女，则为等观游入男子。” 又告溥首：“何谓菩萨等意分别游入童男？若如树木，设无有芽则无根茎，设无根茎则无华实，设无女人则无童子。缘号童子，想于无知，觉女无生，不有子性，解一切无，则为等观游入童子。” 又告溥首：“何谓菩萨等意分别游入童女？如彼拔树，根终不生，其明智者不于求果，丑达别谊，晓发一切勇猛无想，枯竭众流，斯为童女。了女如此，所现平等，则为等观游入童女。” 又告溥首：“何谓菩萨等意分别游 现代汉语译本：不知它在哪里。看不见它的形象，也没有犹豫，也没有聚合或分散，不知道它住在哪里，它显现出各种颜色，但在内心没有固定的位置，位置也没有固定的住所，就像魔术师变幻出来的东西一样，虚幻而不真实，这就是等观游入心法。 又告诉溥首（Pu Shou）：‘什么是菩萨以平等心分别游入女人？观察四大（地、水、火、风），就没有女人，是那些被痴迷迷惑的人，迷恋于爱欲，沉溺于虚无。认为有女人的人，就像魔术师变幻出女人的形象，因为他们所做的事情，顺从他们的欲望，女人就像幻象一样，产生淫欲的想法。那里没有女人，是愚痴的人被迷惑了。能够这样分辨，所有的女人都没有真实的相状，解脱是平等的，而显现出女人的形象，这就是等观游入女人。’ 又告诉溥首：‘什么是菩萨以平等心分别游入男子？比如让男子自己产生想法，‘我是男子汉’，产生这样的想法是因为有女人，欲望没有颜色，没有真实的东西可以获得，看不见女人的形象，只是看到各种颜色，就产生了对女人的想法。假设所想的是男人或女人，就像野马（指沙漠中的热气幻影）和水中的月亮一样，实际上没有男人和女人。了解男人没有固定的形态，是虚假的建立，已经能够平等对待，就能显现出女人的形象，这就是等观游入男子。’ 又告诉溥首：‘什么是菩萨以平等心分别游入童男？如果像树木一样，如果没有芽，就没有根茎，如果没有根茎，就没有花和果实，如果没有女人，就没有童子。因为被称为童子，就认为他们无知，觉悟到女人没有出生，没有孩子的本性，理解一切都是空无，这就是等观游入童子。’ 又告诉溥首：‘什么是菩萨以平等心分别游入童女？就像拔掉树木，根永远不会再生长一样，那些有智慧的人不会去追求结果，丑陋的人明白不同的含义，明白一切勇猛无想的道理，枯竭众流（指断绝烦恼），这就是童女。了解女人是这样的，所显现的是平等的，这就是等观游入童女。’ 又告诉溥首：‘什么是菩萨以平等心分别游入
English
English version: It is not known where it is. Its form is not seen, nor is there hesitation, nor is there gathering or scattering, it is not known where it dwells, it manifests various colors, but there is no fixed place within, and the place has no fixed abode, like something conjured by a magician, illusory and unreal, this is the equal contemplation entering the mind dharma. He further told Pu Shou: 'What is it that a Bodhisattva enters into a woman with equal intention? Observing the four great elements (earth, water, fire, wind), there is no woman, it is those who are deluded by ignorance, infatuated with love and desire, and indulging in emptiness. Those who think there is a woman are like a magician conjuring a woman's image, because of what they do, following their desires, women are like illusions, giving rise to lustful thoughts. There is no woman there, it is the foolish who are deluded. Being able to discern like this, all women have no real form, liberation is equal, and manifesting a woman's form, this is equal contemplation entering into a woman.' He further told Pu Shou: 'What is it that a Bodhisattva enters into a man with equal intention? For example, let a man generate the thought himself, 'I am a man,' generating this thought because there are women, desire has no color, there is nothing real to be obtained, not seeing the image of a woman, only seeing various colors, then generating thoughts about women. Suppose what is thought is a man or a woman, like a mirage (referring to the heat haze in the desert) and the moon in the water, in reality there are no men and women. Understanding that a man has no fixed form, is a false construct, already able to treat them equally, then able to manifest a woman's form, this is equal contemplation entering into a man.' He further told Pu Shou: 'What is it that a Bodhisattva enters into a young boy with equal intention? If it is like a tree, if there is no bud, there is no root and stem, if there is no root and stem, there are no flowers and fruits, if there is no woman, there is no young boy. Because they are called young boys, it is thought that they are ignorant, realizing that women have no birth, and do not have the nature of a child, understanding that everything is empty, this is equal contemplation entering into a young boy.' He further told Pu Shou: 'What is it that a Bodhisattva enters into a young girl with equal intention? Just like pulling out a tree, the roots will never grow again, those who are wise do not seek results, the ugly understand different meanings, understand the principle of all courageous non-thought, drying up the streams (referring to cutting off afflictions), this is a young girl. Understanding that a woman is like this, what is manifested is equal, this is equal contemplation entering into a young girl.' He further told Pu Shou: 'What is it that a Bodhisattva enters into --------------------------------------------------------------------------------
Chinese
入诸天？诸天严净，功德自然，其意鲜洁，宫殿绮饰，无造立者，心树妙华，无下种者，福苶幻化，生无思议，净光流离灭度净，了天虚伪成立慌惚，胜说平等现诸天像，是为菩萨游入诸天。” 又告溥首：“何为菩萨等意分别游入诸龙？见无求生，兴云七日，雨所沾润，不在内外，遍阎浮提渐归大海，所满水所由来，众生如是学若干缘，现种种罪福，自然众生无所有，愚冥之人以虚为实，睹龙平等，是为菩萨等游诸龙。” 又告溥首：“何谓菩萨等意分别游入鬼神？心如门开，与色有像，其身高大，心为一类。心不可畏难，因会有恐惧，见法无有实，众想不可议，无实为空，说平等寂，而现鬼像，是为菩萨等游鬼神。” 又告溥首：“何谓菩萨等意分别游入揵沓和？其法无往，而音说往，晓无往来，等说揵沓和，是为菩萨等观游入揵沓和。” 又告溥首：“何谓菩萨等意分别游入阿须伦？不以事因，阿须伦心等，无起、无灭、无生，而现平等，是为菩萨等观游入于阿须伦。” 又告溥首：“何谓菩萨等意分别游入迦留罗？造受无受，立辞名号，设无名色等观迦留罗，是为菩萨游入迦留罗。” 又告溥首：“何谓菩萨等意分别游入真陀罗？法无作而作，则立真陀罗，分别无所生 现代汉语译本：进入诸天（devas）境界是怎样的呢？诸天境界庄严清净，功德自然而生，其意念纯洁，宫殿华丽，并非人为建造；心树开出美妙的花朵，无需播种；福报的显现如幻化一般，其产生不可思议；清净的光芒流转，最终归于寂灭的清净；了知诸天的虚妄不实，其成立如梦幻泡影；以平等之心显现诸天之相，这就是菩萨游入诸天境界的方式。 佛陀又告诉溥首（Pǔshǒu）：菩萨如何以平等心分别游入诸龙（nāga）的境界呢？他们看到诸龙不求生存，兴起云彩七日，降下雨水滋润大地，雨水既不在内也不在外，遍布阎浮提（Jambudvīpa），逐渐归入大海；所充满的水从何而来？众生也是如此，学习各种因缘，显现种种罪与福；自然的众生本无所有，愚昧之人却以虚妄为真实；菩萨了知诸龙的平等性，这就是菩萨以平等心游入诸龙境界的方式。 佛陀又告诉溥首：菩萨如何以平等心分别游入鬼神（bhūta）的境界呢？他们的心如同敞开的门，与色相相应，其身形高大，心念为同一类；心本不可畏惧，因缘和合而产生恐惧；见到诸法并无实体，各种想法不可思议；无实体即为空性，宣说平等寂静，而显现鬼神之相，这就是菩萨以平等心游入鬼神境界的方式。 佛陀又告诉溥首：菩萨如何以平等心分别游入揵沓和（gandharva）的境界呢？其法本无往来，而以音声宣说往来；了知无有往来，平等宣说揵沓和，这就是菩萨以平等心观察游入揵沓和境界的方式。 佛陀又告诉溥首：菩萨如何以平等心分别游入阿须伦（asura）的境界呢？不以因缘之事，阿须伦的心平等，无有生起、无有灭亡、无有产生，而显现平等，这就是菩萨以平等心观察游入阿须伦境界的方式。 佛陀又告诉溥首：菩萨如何以平等心分别游入迦留罗（garuḍa）的境界呢？造作而无所受，设立辞藻名号，假设无名无色等来观察迦留罗，这就是菩萨游入迦留罗境界的方式。 佛陀又告诉溥首：菩萨如何以平等心分别游入真陀罗（caṇḍāla）的境界呢？法本无造作而显现造作，因此设立真陀罗，分别无所生
English
English version: How do Bodhisattvas enter the realms of the devas (gods)? The realms of the devas are solemn and pure, their merits arise naturally, their thoughts are pure, their palaces are magnificent, not built by human hands; the mind-trees bloom with wonderful flowers, without the need for planting; the manifestation of blessings is like an illusion, their arising is inconceivable; pure light flows, ultimately returning to the purity of extinction; understanding the falsity of the devas, their existence is like a dream bubble; manifesting the appearance of the devas with an equal mind, this is how Bodhisattvas enter the realms of the devas. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the nāgas (dragons) with an equal mind? They see that the nāgas do not seek to live, they raise clouds for seven days, and rain falls to nourish the earth, the rain is neither inside nor outside, it covers Jambudvīpa, gradually returning to the ocean; where does the water that fills it come from? Sentient beings are also like this, learning various causes and conditions, manifesting various sins and blessings; natural sentient beings have nothing, but ignorant people take the false as real; Bodhisattvas understand the equality of the nāgas, this is how Bodhisattvas enter the realms of the nāgas with an equal mind. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the bhūtas (ghosts and spirits) with an equal mind? Their minds are like open doors, corresponding to forms, their bodies are tall, their thoughts are of the same kind; the mind is not inherently fearful, fear arises from conditions; seeing that all dharmas have no substance, various thoughts are inconceivable; no substance is emptiness, proclaiming equality and stillness, while manifesting the appearance of ghosts and spirits, this is how Bodhisattvas enter the realms of the bhūtas with an equal mind. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the gandharvas (celestial musicians) with an equal mind? Their dharma has no coming or going, but they speak of coming and going through sound; understanding that there is no coming or going, equally speaking of the gandharvas, this is how Bodhisattvas observe and enter the realms of the gandharvas with an equal mind. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the asuras (demigods) with an equal mind? Not through the affairs of causes and conditions, the minds of the asuras are equal, without arising, without ceasing, without birth, and manifesting equality, this is how Bodhisattvas observe and enter the realms of the asuras with an equal mind. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the garuḍas (mythical birds) with an equal mind? Creating without receiving, establishing words and names, assuming no name and no form to observe the garuḍas, this is how Bodhisattvas enter the realms of the garuḍas. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the caṇḍālas (outcasts) with an equal mind? The dharma is originally without creation, but appears as creation, therefore establishing the caṇḍālas, distinguishing that there is no arising --------------------------------------------------------------------------------
Chinese
，平等真陀罗，是为菩萨等观游入于真陀罗。” 又告溥首：“何谓菩萨等意分别游入摩休勒？其法所名，立若干人法，无有所相，为虚分别，诸想无想，自然说平等音现摩休勒，是为菩萨等观游入于摩休勒。”又告溥首：“何谓菩萨等意分别游入地狱？地狱无主，空无造者，从己想，想无兴，所有地狱清净鲜洁无垢，智觉如幻，本无所有无相，无相无所有，别如虚空，平等寂然而现地狱，是为菩萨等游地狱。” 又告溥首：“何谓菩萨等意分别游入饿鬼？饿鬼无形、无名，本无处所，因悭致之，悭无所住，不解所有，计吾我人，知悉无本，了无饿鬼，是为菩萨等游饿鬼。” 又告溥首：“何谓菩萨等意分别游入畜生？如云雾像，现若干色，彼则无貌，悉无所有，心思虚无，等如阴雾，种种色像，畜生志性，罪福如幻，迷惑虚妄而说畜形，等说寂声，是为菩萨等游畜生。” 又告溥首：“何谓菩萨等意分别游入贪淫？欲从想起，所想无有、无实、无像、无貌、无住，处不可得，贪淫如空，愚痴颠倒思想尘劳，法无尘垢，欲虚如空，至于十方求不可见，贪淫无形，愚冥贪惧，不得安隐，无难怀惧。譬如丈夫无获怀惧，怖舍驰走，得无见空，一切皆空。彼无解脱，愚痴颠倒，反造逆想，闇冥不解 现代汉语译本：‘平等真陀罗（Samata-cintadhara，平等思维），这就是菩萨以平等观进入真陀罗（cintadhara，思维）的方式。’ 佛陀又告诉溥首：‘菩萨如何以平等意念分别进入摩休勒（Mahoraga，大蟒蛇）？其法所指，设立若干人法，实则无有任何实在的相状，皆是虚妄分别。诸想与无想，自然发出平等之音，显现摩休勒，这就是菩萨以平等观进入摩休勒的方式。’ 佛陀又告诉溥首：‘菩萨如何以平等意念分别进入地狱？地狱并无主宰，空无创造者，皆由自身妄想而生，妄想本无兴起。所有地狱皆清净鲜洁，毫无垢染，智慧觉悟如幻，本无所有，无相，无相即无所有，如同虚空，平等寂静而显现地狱，这就是菩萨以平等观游历地狱的方式。’ 佛陀又告诉溥首：‘菩萨如何以平等意念分别进入饿鬼？饿鬼无形、无名，本无处所，因悭吝而生。悭吝无所住，不理解万法实相，执着于我、人等概念，实则了无根本，并无饿鬼存在。这就是菩萨以平等观游历饿鬼的方式。’ 佛陀又告诉溥首：‘菩萨如何以平等意念分别进入畜生？如同云雾之像，显现种种颜色，实则并无真实形貌，一切皆无所有。心思虚妄，如同阴雾，显现种种色像。畜生的心性，罪福皆如幻象，因迷惑虚妄而说有畜生之形。平等宣说寂静之声，这就是菩萨以平等观游历畜生道的方式。’ 佛陀又告诉溥首：‘菩萨如何以平等意念分别进入贪淫？欲望从妄想生起，所想之物并无真实、无像、无貌、无住，其处不可得。贪淫如同虚空，愚痴颠倒的思想如同尘劳，而法本无尘垢。欲望虚幻如空，乃至十方都不可见。贪淫无形，愚昧昏暗，贪恋恐惧，不得安稳，无故怀惧。譬如男子无所获而怀惧，恐惧而逃走，得到的是无所见之空，一切皆空。他们不求解脱，愚痴颠倒，反而造作相反的妄想，在黑暗中不理解真理。’